The Second Sex (123 page)

Ecstasies, visions, and dialogues with God, this interior experience is sufficient for some women. Others feel the need to communicate it to the world through acts. The connection between action and contemplation takes two very different forms. There are women of action like Saint Catherine, Saint Teresa, and Joan of Arc who are well aware of the goals they set themselves and who lucidly invent the means to reach them: their revelations merely give an objective form to their certainties; they encourage them to take the paths they have carefully planned. There are women narcissists like Mme Guyon and Mme Krüdener who, at the limit of silent fervor, feel suddenly “in an apostolic state.”
³
They are not very precise concerning their tasks; and—like patronesses seeking excitement—they do not care too much what they do as long as it is
something
. Thus after displaying herself as ambassador and novelist, Mme Krüdener interiorized the conception she had of her own worth: it was not to see definite ideas triumph but to see herself confirmed in her role as God’s inspired one that
she took the destiny of Alexander I in hand. If a little beauty and intelligence are often enough for a woman to feel endowed with a holy character, it is even more so when she knows she is God’s chosen; she feels filled with a mission: she preaches dubious doctrines, she eagerly founds sects, and this allows her to effectuate, through the members of the group she inspires, a thrilling multiplication of her personality.

Mystical fervor, like love and even narcissism, can be integrated into active and independent lives. But in themselves these attempts at individual salvation can only result in failures; either the woman establishes a relation with an unreal: her double or God; or she creates an unreal relation with a real being; in any case, she has no grasp on the world; she does not escape her subjectivity; her freedom remains mystified; there is only one way of accomplishing it authentically: it is to project it by a positive action into human society.

French law no longer includes obedience among a wife’s duties, and every woman citizen has become a voter; these civic liberties remain abstract if there is no corresponding economic autonomy; the kept woman—wife or mistress—is not freed from the male just because she has a ballot paper in her hands; while today’s customs impose fewer constraints on her than in the past, such negative licenses have not fundamentally changed her situation; she remains a vassal, imprisoned in her condition. It is through work that woman has been able, to a large extent, to close the gap separating her from the male; work alone can guarantee her concrete freedom. The system based on her dependence collapses as soon as she ceases to be a parasite; there is no longer need for a masculine mediator between her and the universe. The curse on the woman vassal is that she is not allowed to do anything; so she stubbornly pursues the impossible quest for being through narcissism, love, or religion; when she is productive and active, she regains her transcendence; she affirms herself concretely as subject in her projects; she senses her responsibility relative to the goals she pursues and to the money and rights she appropriates. Many women are conscious of these advantages, even those with the lowest-level jobs. I heard a cleaning woman as she was washing a hotel lobby floor say, “I never asked anyone for anything. I made it on my own.” She was as proud of being self-sufficient as a Rockefeller. However, one must not think that the simple juxtaposition of the right to vote and a job amounts to total liberation; work today is not freedom. Only in a socialist world would the woman who has one be sure of the other. Today, the majority of workers are exploited. Moreover, social structures have not been deeply modified by the changes in women’s condition. This world has always belonged to men and still retains the form they have imprinted on it. It is important not to lose sight of these facts that make the question of women’s work complex. An important and self-righteous woman recently carried out a study on
women workers at a Renault factory: she asserts that they would rather stay at home than work in a factory. Without a doubt, they are economically independent only within an economically oppressed class; and besides, tasks carried out in a factory do not free them from household chores.
¹
If they had been able to choose between forty hours of weekly work in a factory
or
at home, they would undoubtedly have responded quite differently; and they might even accept both jobs eagerly if, as women workers, they would become part of a world that would be their world, that they would proudly and happily participate in building. In today’s work, without even mentioning women who work on the land,
²
most working women do not escape the traditional feminine world; neither society nor their husbands give them the help needed to become, in concrete terms, the equals of men. Only those women with political convictions, active in trade unions, who are confident in the future, can give an ethical meaning to the thankless daily labor; but as women deprived of leisure time and inheriting a tradition of submissiveness, it is understandable that they are just beginning to develop their political and social awareness. It is understandable that since they do not receive the moral and social benefits they could legitimately expect in exchange for their work, they simply resign themselves to its constraints. It is also understandable that a shopgirl, an office worker, or a secretary should not want to give up the advantages of having a male to lean on. I have already said that it is an almost irresistible temptation for a young woman to be part of a privileged caste when she can do so simply by surrendering her body; she is doomed to have love affairs because her wages are minimal for the very high standard of living society demands of her; if she settles for what she earns, she will be no more than a pariah: without decent living accommodations or clothes, all amusement and even love will be refused her. Virtuous people preach asceticism to her; in fact, her diet is often as austere as a Carmelite’s; but not everyone can have God as a lover: she needs to please men to succeed in her life as a woman. So she will accept help: her employer cynically counts on this when he pays her a pittance. Sometimes this help will enable her to improve her situation and achieve real independence; but sometimes she will give up her job to become a kept woman. She often does both: she frees herself from her lover through work, and she escapes work thanks to her lover; but then she experiences the double servitude of a job and masculine
protection. For the married woman, her salary usually only means extra income; for the “woman who is helped,” it is the man’s protection that seems inessential; but neither woman buys total independence through her own efforts.

However, there are quite a lot of privileged women today who have gained economic and social autonomy in their professions. They are the ones who are at issue when the question of women’s possibilities and their future is raised. While they are still only a minority, it is particularly interesting to study their situation closely; they are the subject of continuing debate between feminists and antifeminists. The latter maintain that today’s emancipated women do not accomplish anything important, and that besides they have trouble finding their inner balance. The former exaggerate the emancipated women’s achievements and are blind to their frustrations. In fact, there is no reason to assume that they are on the wrong track; and yet it is obvious that they are not comfortably settled in their new condition: they have come only halfway as yet. Even the woman who has emancipated herself economically from man is still not in a moral, social, or psychological situation identical to his. Her commitment to and focus on her profession depend on the context of her life as a whole. And, when she starts her adult life, she does not have the same past as a boy; society does not see her with the same eyes; she has a different perspective on the universe. Being a woman poses unique problems to an autonomous human being today.

The advantage man enjoys and which manifests itself from childhood onward is that his vocation as a human being in no way contradicts his destiny as a male. The fact that the phallus is assimilated with transcendence means that man’s social and spiritual successes endow him with virile prestige. He is not divided. However, for a woman to accomplish her femininity, she is required to be object and prey; that is, she must renounce her claims as a sovereign subject. This is the conflict that singularly characterizes the situation of the emancipated woman. She refuses to confine herself to her role as female because she does not want to mutilate herself; but it would also be a mutilation to repudiate her sex. Man is a sexed human being; woman is a complete individual, and equal to the male, only if she too is a sexed human being. Renouncing her femininity means renouncing part of her humanity. Misogynists have often reproached intellectual women for “letting themselves go”; but they also preach to them: if you want to be our equals, stop wearing makeup and polishing your nails. This advice is absurd. Precisely because the idea of femininity is artificially defined by customs and fashion, it is imposed on every woman from the
outside; it may evolve so that its fashion standards come closer to those of men: on the beach, women now wear trousers. That does not change the core of the problem: the individual is not free to shape the idea of femininity at will. By not conforming, a woman devalues herself sexually and consequently socially because society has incorporated sexual values. Rejecting feminine attributes does not mean acquiring virile ones; even a transvestite cannot turn herself into a man: she is a transvestite. We have seen that homosexuality also constitutes a specification: neutrality is impossible. There is no negative attitude that does not imply a positive counterpart. The adolescent girl often thinks she can simply scorn convention; but by doing so, she is making a statement; she is creating a new situation involving consequences she will have to assume. Whenever one ignores an established convention, one becomes a rebel. A flamboyantly dressed woman is lying when she ingenuously claims she is simply dressing to suit herself, and that is all: she knows perfectly well that suiting herself is an absurdity. Inversely, if she does not want to look eccentric, she follows the rules. Choosing defiance is a risky tactic unless it is a positively effective action; more time and energy are spent than saved. A woman who has no desire to shock, no intention to devalue herself socially, has to live her woman’s condition as a woman: very often her professional success even requires it. But while conformity is quite natural for a man—custom being based on his needs as an autonomous and active individual—the woman who is herself also subject and activity has to fit into a world that has doomed her to passivity. This servitude is even greater since women confined to the feminine sphere have magnified its importance: they have made dressing and housekeeping difficult arts. The man barely has to care about his clothes; they are comfortable, adapted to his active life, and need not be original; they are hardly part of his personality; what’s more, no one expects him to take care of them himself: some woman, volunteer or paid, delivers him from this chore. The woman, on the other hand, knows that when people look at her, they do not distinguish her from her appearance: she is judged, respected, or desired in relation to how she looks. Her clothes were originally meant to doom her to impotence, and they still remain fragile: stockings run; heels wear down; light-colored blouses and dresses get dirty; pleats unpleat; but she must still repair most of these accidents herself; her peers will never volunteer to help her out, and she will have second thoughts about straining her budget for work she
can
do herself: perm, hairdos, makeup, and new dresses are already expensive enough. Whether she is a secretary or a student, when she goes home at night, there is always a stocking to mend, a blouse to wash, a skirt to iron.
The woman who earns a good living will spare herself these chores; but she will be held to a higher standard of elegance, she will waste time on shopping and dress fittings, and such. Tradition also demands that the woman, even unmarried, pay attention to her home; a government official sent to a new city thinks nothing of living in a hotel; his woman colleague will try to “set up house”; she has to keep it spotless because her negligence will not be excused, whereas a man’s will be overlooked. However, public opinion is not the only concern that makes her devote so much time and care to her looks and home. She wants to feel like a real woman for her own personal satisfaction. She only succeeds in accepting herself from the perspective of both the present and the past by combining the life she has made for herself with the destiny prepared for her by her mother, her childhood games, and her adolescent fantasies. She has cultivated narcissistic dreams; she continues to pit the cult of her image against the phallic pride of the male; she wants to show off, to charm. Her mother and other older women have fostered her nesting instinct: a home of her own was the earliest form of her dream of independence; she would not think of discarding it, even when she finds freedom in other ways. And not yet feeling secure in the male universe, she still needs a retreat, a symbol of that interior refuge she has been used to finding in herself. Following docilely in the feminine tradition, she will wax her floors or do her own cooking instead of going to a restaurant like her male colleague. She wants to live both like a man and like a woman; her workload and her fatigue are multiplied as a result.