Definition of Female Independence - Literature review Example

Beauvoir‘s definition of female independence Beauvoir‘s definition of female independence Introduction In an attempt to define the concept of female independence, Moody (2011) notes that an independent woman is one who can pay her bills and buy things of her choice. Additionally, she does not concede to men’s opinions that might affect her stability and self-confidence. She is capable of supporting herself entirely and always applauses herself for the ability to do so. Further, the term independence depicts itself in Tina Portis’ clip entitled the “Deception of the Independent Woman.” In the video, Portis asserts that an independent woman does not need a pat on the back to do what grown-ups do. Grown-ups pay own bills, buy cars, and houses (p. 187). It is eminent to note that, an independent woman entirely takes care of herself. She knows the best things that suit her and always desires to achieve that that she deems fit. It is candidly clear in Beauvoir’s writings that biology does not define destiny. Not only are the ideological and sociological constructs placed on female bodies constitute the woman as other but also as an inferior other. Beauvoir asserts that, an independent woman cannot afford living while divided against her thoughts. The independent woman discovers that sex vividly defines her social life in numerous ways that fail to be compatible with free personhood. Further, Beauvoir looks at an independent woman as one who refuses to confine to her duty as a female. Either, she objects to mutilate herself or it will prove to be mutilation that is meant to disavow her sex (Kruks, 2001, p.40). Beauvoir’s definition of female independence In the context of Beauvoir, women wished not to repress their needs of sexuality. Indeed, such imperious conflicts seem to be profoundly painful. On the other hand, these arrogant acts hint the presence of the will to struggle, and thus, it may finally produce boundless lucidity. In her writings, Beauvoir elucidates that an independent woman is most likely aware of her troubles than any woman who is bound to reject her projects and desires. Nevertheless, an independent woman is infinitely in a better stance. For instance, due to the lived experiences that are marked by ambiguity intertwined with oppression, the independent woman is more authentic as compared to most men. Essentially, the political analysis conveyed by Beauvoir reunites her philosophical understanding concerning the women’s pre-conditioned circumstances. She adds that, as long as the women remain consciously accepted and experienced, their incongruities and conflicts make them certainly acutely more human than men (Moi, 2008p.218). Further, in the bid to authenticate her writings in the context of The Second Sex, Beauvoir vividly uses the concept of lesbianism. She avows that lesbians are a vital category in the setting of an independent woman. She goes on to define lesbianism as a way through which a woman that is independent solves the problems posed by her erotic situation. Pertinent to The Second Sex, lesbianism qualifies to be a choice comparable to any other. Beauvoir’s philosophical writings denote lesbianism as being more, and not less natural in comparison to heterosexuality. Invoking nature, for example, all women will be homosexuals. Per se, Beauvoir adds that lesbians can live either authentic or inauthentic lives, and they are neither superior nor inferior to the other women. In addition, homosexuality may lead to a make-believe, frustration, disequilibrium, and lies. Contrary, homosexuality can be the source of a rewarding experience contingent to the way one decides to live. Seemingly, Beauvoir does not exclude the idea that is advanced by patriarchs that anatomical or hormonal factors may contribute to the choice of the lesbian object. Rather, she resolutely discards the notion that anatomy alone is pertinent to determine the aspect of sexual orientation (Moi, 2008, p.218). The works of Beauvoir in the milieu of The Second Sex receives confounding criticisms. For instance, in the Fantasia of the Unconscious written by Lawrence, explicates women as individuals that do not think for themselves. Lawrence continues to avow that women ought to trust men and their deep purpose that they stand to defend. Equally, Lawrence frowns on the independent sensuality of women and their sexual autonomy (Goulimari, 2015, p.275). In introducing The Second Sex, Beauvoir affirms that women fail to say “we” because they lack substantial means of consolidating themselves to make a unit that is capable of positing itself in opposition. However, she signifies that a shared space is lacking to support the solidarity of women against the patriarchal injustices. The ideology brought aboard in The Second Sex, stands for women’s solidarity across race and class boundaries and makes available a virtual space to support the challenging solidarity. In this case, Beauvoir is addressing the women of her class and asks them to abandon luxury and idleness for the precarious and difficult pursuit of freedom and solidarity (Goulimari, 2015, p.276). Moi (2008) in his book The Making of an Intellectual Woman, indicates that women’s hope will merge those of humanity. The situation will come to pass when a time comes for all human beings to set their pride beyond their sexual differentiations. After achieving this, within the free glory of painful existence, women will let their stories, doubts, and problems to be history. Then only will women, in their lives and works, can reveal their reality as opposed to own persons. As women get torn between humanity and their existence, those that are under patriarchy either focus obsessively on it or profoundly deny their specificity. Moi adds that, what women lack today is being forgetful of their selves, otherwise, they would destiny for greater things. In addition, to forget oneself, it is paramount to be assured that one has found herself for now and for the future (p. 228). Beauvoir in The Second Sex argues out that women greatly get assimilations to their bodies and sexed identities. Hence, they are often confined traditionally to their roles of being mothers and wives. Evidently, artificial promotions recognize marriage and motherhood as vital roles of women, this has led to their inscription in the beliefs, laws, customs, and culture. Due to this, there exist erroneous curtailing of women’s freedom and henceforth get attached to the males as the sole breadwinners. Further, she adds that the way forward for such kinds of women is to engage themselves in economic independence. Ultimately, economic independence can be achieved through independent efforts, social group organizations within the society, which would errand their emancipation and autonomy (p.53). Achieving women’s independence Appealing to the notion of autonomy, the tradition of social construction checks into both existence and political truths. Within the context of existential and political facts relating to the tradition of the contract of social construction, people experienced themselves as autonomous and authorized to create an image of their world. On the contrary, the traditions of the social contract, however, portrays independent women as self-grounding. According to the state of nature, the autonomy tends to ignore the bitter realities availed by the human social life. Further, it ignores the struggle of women to make strides towards self-independence through definite ignorance to the meanings of intentionality. Therefore, it is evident that contraction of social traditions tends to ground the classical theory of democracy in the determination of the criterion for autonomy and meaning of humanity. Contextually, Beauvoir illustrates that, the social contraction robs the women their human nature to be autonomous. Perhaps, the criteria of social contraction capture the dimension of political wellbeing of women. Once the aspect of social contraction heralds the political arena, it distorts the meaning of women’s state of being humans (Simons, 2006, p.100). Moreover, women seem to acquire the state of independence once they can maneuver through the social contraction. By women understanding their nature as autonomous beings, they can strangle the notion and intentions of the social construct to herald themselves as independent individuals. Hence, they gain the capability to make own decisions pertaining to their social, economic, and political lives. It is irrevocable that, when autonomy determines the concept of women, they can neither get to understand nor get the privilege to the ways they are relational as opposed to independent beings. Through her philosophical language, Beauvoir asserts that the mood set for independence in women entirely establishes on the criteria of the ethical relationships. Nevertheless, Beauvoir’s phenomenology reveals that moral relationships hinder women’s political agenda. The interpretation of intentionality leads to radical insinuations about the tradition of social contract grounding the women’s democratic thoughts. Being autonomous, human beings either woman or man can remake, create, and impose their will upon their world. In essence, autonomy is the key to women’s independence. When people are autonomous, they are barred from intruding into the others’ lives. Thus, the women can freely create their space to decide what is best for themselves (Tidd, 2004, p. 102). Conclusion Essentially, the idea of female independence intertwines itself with motives to have individual autonomy. It is, therefore, imperative for the social contracts of life to realize the desire for women to be autonomous. Fundamentally, the women need to have the capacity to exercise own lives and live their lives in accordance to reasons and motives that they deem best. Further, their lives should not be subjected to manipulations and distortion from the external forces. As John Stuart Mill asserts, all individuals are subject to utilitarian liberalism. It is clear that all human beings have a right to influence the direction of their life. Therefore, women’s independence should not be dictated by the men because they will always in all means possible protect their ego of superiority. Bibliography Goulimari, P. 2015. Literary criticism and theory: from Plato to postcolonialism. London New York: Routledge. Kruks, S. 2001. Retrieving experience: subjectivity and recognition in feminist politics. Ithaca: Cornell University Press. Moi, T. 2008. Simone de Beauvoir: the making of an intellectual woman. Oxford New York: Oxford University Press. Moody, M. 2011. The meaning of “Independent Woman” in music. ETC. Simons, M. 2006. The philosophy of Simone de Beauvoir critical essays. Bloomington: Indiana University Press. Tidd, U. 2004. Simone de Beauvoir. London New York: Routledge. Read More