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Why	We	Should	(Still)	Read	Beauvoir	
A	Lecture	for	the	Graduate	Institute	Summer	Series	
Wednesday	July	5,	2017	
Rebecca	Steiner	Goldner	
	

I	want	to	thank	you	all	for	coming	tonight	and	the	Graduate	Institute	for	
hosting	this	lecture,	and	to	say	a	little	bit	about	why	I	wanted	to	give	this	lecture.	
Long,	long	ago,	I	was	a	GI	student	here	over	the	course	of	four	summers,	and	I	recall	
with	great	fondness	the	Wednesday	night	lectures,	talks,	and	roundtable	discussions	
we	had	then,	though	they	were	perhaps	less	formally	instituted	than	they	have	been	
of	late.	My	paper	is	aligned	with	the	spirit	of	those	exploratory	and	informal	events	
and	the	discussions	that	followed	them.	
I	also	want	to	say	something	about	why	I	am	lecturing	on	Beauvoir.	I	was	
lucky	enough	to	offer	a	preceptorial	on	Beauvoir	this	past	academic	year	and	so	I	
was	given	the	gift	of	reading	this	incredible	book	with	10	of	the	most	thoughtful,	
invested,	and	interesting	students	one	could	wish	for	as	interlocutors.	It	was	
actually	reading	their	preceptorial	papers	that	inspired	me	to	write	on	Beauvoir	and	
so	I	owe	them	a	great	amount	of	gratitude.	
I	wrote	this	talk	expecting	that	one	need	not	have	read	Beauvoir	to	
understand	what	I	am	saying:	this	is	a	paper	on	a	non-program	book	and	a	book	that	
is	not	necessarily	a	part	of	our	common	discourse	(yet).	One	of	the	aims	of	this	talk,	
then,	is	to	introduce	you	to	the	book	and	perhaps	to	persuade	you	that	The	Second	
Sex	is	worth	reading,	is	still	relevant,	and	that	it	raises	important	questions	we	
might	not	otherwise	ask.

	

1	

�My	claim,	however,	is	more	specific	than	a	general	sense	of	the	relevance	of	
The	Second	Sex.	I	also	have	found	this	book	to	be	paradigmatic	of	a	way	of	thinking—
perhaps	of	learning—that	we	aim	for	at	this	college.	That	is,	The	Second	Sex	could	be	
read	as	exemplifying	characteristics	that	we	take	to	be	essential	to	an	education	in	
the	liberal	arts.	To	this	end,	I	suggest	the	following:	

1.

Beauvoir’s	book	is	motivated	by	a	question—	‘What	is	

woman?’.	One	might	call	this	her	opening	question.	We	like	opening	
questions,	here.	We	particularly	like	opening	questions	that	require	us	to	
consider	something	we	might	take	as	a	given,	something	we	think	we	
understand	or	know,	questions	which	help	demonstrate	–	in	particular	
through	prolonged		discussion—that	we	don’t	actually	know	what	we	
thought	we	knew.	When	Beauvoir	offers	her	famous	premise	that	“one	is	not	
born,	but	rather	becomes,	woman”	(283,	which	is	almost	precisely	half	way	
through	the	book,	at	the	beginning	of	the	second	volume)	we	might	read	this	
as	an	elaboration	of	the	question	rather	than	any	kind	of	answer--	the	kind	of	
elaboration	we	might	offer	in	the	second	half	of	a	seminar	to	show	that	there	
is	more	complexity	and	depth	yet	to	be	uncovered.		I	wonder	how	often	we	
ask	exactly	who	is	included	or	meant	to	be	included	when	an	author	or	text	
refers	to	‘humanity’	or	‘mankind’.	The	Second	Sex	helps	us	to	investigate	this	
question,	and	it	seems	worth	our	exploring	together,	even	if	we	don’t	agree	
on	the	answers.	If	agreement	or	assent/consensus	were	the	aim	of	seminar	
discussions,	seminars	would	truly	never	end.		

	

2	

�2.

Beauvoir’s	aim	is	freedom,	and	that	freedom	can	only	be	

extended	to	women	by	uncovering	and	revealing	the	limiting	and	
determining	features	of	women’s	lived	experiences.	When	the	New	Program	
began	in	1937,	the	motto	of	SJC	was	selected	as	a	play	on	the	Latin	word	for	
“book”	(liber)	—	“Facio	Liberos	Ex	Liberis	Libris	Libraque”,	“I	Make	Free	
Adults	from	Children	by	Means	of	Books	and	a	Balance.”1	We,	like	Beauvoir,	
seem	committed	to	the	premise	that	learning	can	lead	to	freedom,	and,	
furthermore,	that	an	understanding--	or	at	least	a	profound	engagement	
with--	history,	literature,	philosophy,	theology,	science,	mathematics	and	art	
can	be	liberating. That	we	question,	probe	and	interrogate	our	previously	
held	assumptions	and	opinions	about	the	world	is	a	condition	of	free	and	
thoughtful	action.	If	we	hold	assumptions	and	opinions	about	what	‘woman’	
is,	or	what	‘feminine’	is,	then	the	freedom	of	women	depends	upon	exploring	
our	understanding	of	woman	through	questions,	investigation,	and	dialogue.	
That	the	term	or	idea	‘man’	can	stand	in	for	or	represent	humanity	as	a	
universal	(humankind,	mankind)	--even	in	our	college	motto--	risks	enfolding	
women	into	an	absolute	model	of	human	freedom	that	does	not	adequately	
recognize	differences	in	the	experiences	of	women.	As	Beauvoir	puts	it,	“just	
as	for	the	ancients	there	was	an	absolute	vertical	that	defined	the	oblique,	
there	is	an	absolute	human	type	that	is	masculine”	(5).		

																																																								
1	I	will	note	that	this	translation	of	the	motto	is	the	one	circulated	in	a	2014	letter	to	the	community	

written	by	Barbara	Goyette	and	Victoria	Mora,	one	or	both	of	whom	I	assume	offered	the	translation.	
The	college’s	Wikipedia	page	translates	the	motto	retaining	the	masculine	universal—I	make	free	
men….	(following	the	lecture,	I	changed	the	college	Wikipedia	page	to	the	Goyette/Mora	translation).		

	

3	

�3.

Beauvoir	is	concerned	with	how	we	live	together.	Beauvoir	

envisions	a	subject	who	thinks	freely	and	authentically	and	who	actively	
engages	in	human	projects	and	relations.	Such	a	subject	ought	to	be	a	
consciousness	engaged	in	a	reciprocal	movement	with	other	subjects,	
positing	itself	as	Subject	yet	recognizing	its	possibility	to	be	objectified	when	
confronted	by	Others.	Only	such	a	subject	can	fully	take	its	part,	she	says,	in	
the	human	‘mitsein’	(being-with).		The	plurality	of	conditions	determines	and	
differentiates	the	experiences	by	which	one	becomes--	or	fails	to	become--	
such	a	subject,	and,	insofar	as	one	fails	to	engage	in	such	a	reciprocal	
movement,	insofar	as	one	is	relegated	to	the	position	of	Other,	one	will	fail	
both	to	live	and	to	act	freely.	This	failure	is	not	only	problem	for	women,	it	is	
a	human	problem--one	that	spreads	itself	through	all	communities,	from	the	
familial	to	the	global.

These	claims—that	the	text	is	motivated	by	a	question,	that	it	aims	at	human	
freedom,	and	that	such	freedom	is	necessary	for	human	communities—serve	as	the	
background	for	the	talk,	though	I	am	going	to	focus	more	specifically	on	a	passage	
from	the	introduction.	Originally,	I	had	intended	to	explicate	five	themes	and	terms	
offered	in	this	passage,	but	that	would	be	far	too	long	a	lecture,	as	it	turns	out,	and	
so	I	have	chosen	two	words	that	I	hope	will	provide	you	with	some	sense	of	what	I	
find	interesting	and	important	in	The	Second	Sex.		(Here	is	the	passage:)

	

4	

�“What	singularly	defines	the	situation	of	woman	is	that	being,	like	all	
humans,	an	autonomous	freedom,	she	discovers	and	chooses	herself	in	a	world	
where	men	force	her	to	assume	herself	as	Other:	an	attempt	is	made	to	freeze	her	as	
an	object	and	doom	her	to	immanence,	since	her	transcendence	will	be	forever	
transcended	by	another	essential	and	sovereign	consciousness.	Woman’s	drama	lies	
in	this	conflict	between	the	fundamental	claim	of	every	subject,	which	always	posits	
itself	as	essential,	and	the	demands	of	a	situation	that	constitutes	her	as	
inessential.”	(Introduction,	17)

I	am	going	to	focus	on	Situation	and	Freedom,	and	while	I	will	discuss	each	of	them	
in	turn,	it	will	quickly	become	clear	how	they	implicate	one	another.		

Situation	
Beauvoir’s	first	use	of	the	word	situation	appears	in	the	opening	paragraph	
of	the	introduction,	where	we	find	the	term	italicized	in	the	following	claim:	“But	
conceptualism	has	lost	ground:	biological	and	social	sciences	no	longer	believe	there	
are	immutably	determined	entities	that	define	given	characteristics...science	
considers	characteristics	as	secondary	reactions	to	a	situation	(une	situation)”.	A	
few	paragraphs	later	she	draws	the	following	contrast:	it	would	never,	Beauvoir	
writes,	occur	to	a	man	to	write	a	book	on	the	singular	situation	of	males	in	humanity	
(5).	This	is	not	to	say	that	there	is	no	situation	for	men,	but	that	the	situation	for	
men	is	a	given;	it	is	granted	as	the	universal	situation,	and	to	ask	“what	is	a	man?”	is	
tantamount	to	asking	“what	is	a	human	being?”	We	might	here	apply	one	of	

	

5	

�Chimamanda	Ngozi	Adichie’s	two	rules	of	feminism	and	ask	whether	this	kind	of	
generalizing	is	reversible.	That	is,	could	we	reverse	the	claim	and	put	women	in	as	
the	universal?	Could	the	question	“what	is	a	woman?”	be	taken	to	mean	“what	is	a	
human	being?”	My	intuition	is	that	we	would	not	make	this	reversal	so	easily.	If	we	
juxtapose	claims	about	humanity	in	general--	that	is,	the	situation	for	human	beings	
or	the	human	condition--	with	claims	about	woman	or	woman’s	condition,	we	might	
find	enough	disparity	to	recognize	that	to	be	human	in	this	general	sense	and	to	be	a	
woman	do	not	amount	to	the	same	thing.	When	Beauvoir	writes	of	the	situation	of	
woman	she	means	one	that	places	her	in	a	secondary	position	within	the	human	
situation,	within	the	mitsein.	If	we	can	better	understand	what	she	means	by	
situation,	we	might	better	comprehend	what	Beauvoir	means	when	she	writes	that	
characteristics--	the	characteristics	of	a	woman	--	might	be	defined	by	a	situation,	
that	is,	by	a	situation	rather	than	nature,	biology,	or	some	mysterious	feminine	
essence.	

First,	I	think	it	helpful	to	look	to	the	structure	of	the	book	as	a	whole.	The	
book	is	divided	into	two	volumes	(1:	Facts	and	Myths	and	2:	Lived	Experience)	and	
each	volume	is	sub-divided	into	parts	and	then	chapters	within	the	parts.	Volume	II,	
Part	II	is	entitled	“Situation”	but	it	also	contains	a	chapter	(10)	entitled	“Woman’s	
Situation	and	Character”.	We	should	not	be	misled	by	the	way	Beauvoir	appears	to	
narrow	her	use	of		‘situation’	to	one	part	of	the	book.	On	my	reading,	the	entirety	of	
The	Second	Sex	reveals	the	situation	as	a	whole,	and	the	construction	of	the	book	
demonstrates	the	reciprocal	nature	of	the	relations	between	the	facts	and	myths	and	

	

6	

�the	lived	experiences,	all	of	which	together	constitute	the	situation	for	
women.		What	we	find	in	Volume	II,	Part	II	as	in	particular	identified	as	‘Situation’	
are	the	concrete	and	typical	situations	that	both	result	from	and	contribute	to	the	
destiny,	history	and	myths	of	Volume	I.	
To	give	an	example,	one	of	the	concrete	situations	in	the	part	Beauvoir	calls	
“Situation”	is	“The	Mother”.	Beauvoir’s	account	of	“The	Mother”	(which	is	a	chapter)	
relies	on	the	biological	data,	the	psycho-analytic	account,	the	historical	record,	the	
myths,	the	economic	reality,	the	childhood,	the	girlhood,	the	sexual	initiation,	the	
marriage	(and	likely	much	more)	to	demonstrate	how	these	facts	and	myths	as	well	
as	one’s	own	personal	history	are	concretized	into	a	presently	lived	experience,	the	
experience	of	being	a	mother.	For	a	woman	to	explicitly	and	simply	think	that	she	
wants	to	be	a	mother	because	she	likes	children	or	because	she	assumes	this	role	
will	bring	her	happiness,	is	to	ignore	the	plurality	of	forces	at	play	on	and	through	
her.	There	may	a	biological	impetus	to	perpetuate	the	species	that	has	demands	on	
the	woman,	but,	as	Beauvoir	writes,	“the	woman’s	body	is	one	of	the	essential	
elements	of	the	situation	she	occupies	in	this	world,	but	her	body	is	not	enough	to	
define	her;	biology	alone	cannot	provide	an	answer	to	the	question	that	concerns	
us”	(48).		Following	Beauvoir,	from	the	biology	we	should	next	look	to	the	psychoanalytic,	economic,	historical	and	political	contributions	to	the	situation.	For	the	
specific	situation	of	“The	Mother,”	these	issues	might	take	the	form	of	some	of	the	
following:	the	availability	of	birth	control	and/or	abortion,	which	directly	influence	
a	woman’s	choice	to	become	a	mother;	these	concerns	about	women’s	healthcare	
will	overlap--	sometimes	in	conflicting	ways--	with	questions	of	economics.	How	one	

	

7	

�was	raised	might	play	a	role--does	being	handed	dolls	to	play	with	encourage	
maternality?	The	question	of	what	other	choices	and	activities	are	open	to	a	woman,	
and	whether	those	options	seem	or	are	made	to	seem	better	or	worse,	is	of	course	
relevant	here.	Could		‘mothering’	be	an	active	human	project--	a	praxis--		that	allows	
someone	to	eschew	other	kinds	of	work?	Can	being	a	mother	justify	and	provide	
meaning	to	an	existence	that	risks	looking	passive	and	aimed	at	repetition	rather	
than	progress?	Beauvoir	thinks	not,	or,	minimally,	thinks	that	such	justification	or	
meaning-giving	is	largely	inauthentic,	that	is,	it	does	not	arise	from	a	recognition	of	
one’s	freedom.	The	decision	or	situation	in	which	one	becomes	or	doesn’t	become	a	
mother	is	part	of	the	intricate	web	that	constitutes	women’s	lives.		If	we	feel	
ourselves	inclined	to	think	that	motherhood	is	in	and	of	itself	fulfilling,	respected,	
and	freely	chosen,	we	should	ask	ourselves	how	many	women	have	chosen	
motherhood	outside	of	a	lasting	partnership--	likely	or	historically	a	marriage.		The	
connection	of	the	mother	to	marriage	is	more	explicit	than	to	other	factors,	but	they	
all	play	a	role	in	more	or	less	explicit	ways.	
At	the	same	time,	the	lived	experiences	of	women	as	mothers	become	the	
grist	for	the	mills	of	the	myths	and	facts,	that	is,	scientific	fact,	historical	record,	
theology	and	literature	as	it	pertains	to	women.	So	long	as	women	feel	it	is	their	
biological,	essential	and	social	destiny	to	be	mothers,	being	a	mother	will	continue	
to	be	the	biological,	essential	and	social	goal	to	be	attained.	
What	I	mean	to	suggest	with	the	abbreviated	example	of	The	Mother	is	that	
the	particular	situations	in	which	women	live--	as	married	women,	as	mothers,	as	
independent	women	are	not	free	choices,	but	largely	determined	choices,	choices	

	

8	

�affected	and	influenced	not	merely	by	the	options	available	to	any	specific	woman,	
but	by	the	way	a	woman	takes	on	and	lives,	or	assumes,	the	biology,	history,	
psychology	and	mythology	that	capture	her.	Rather	than	our	choices	(to	marry,	to	
become	a	mother,	to	be	an	independent	woman)	representing	an	entirely	rational	
deliberation	leading	to	free	selection,	Beauvoir	maintains	that	such	decisions	are	(in	
the	best	circumstances)	only		“chosen	in	situation”,	that	is	“both	motivated	and	
freely	chosen”.	Of	any	choice	a	woman	makes	concerning	how	to	live	as	a	woman,	
nothing	in	the	mythology	and	facts	is	“determining,	although	all	contribute	to	
explaining	it”	(436).	The	options	for	women	are	situated	choices,	choices	weighted	
with	a	politics,	literature,	economy,	biology	and	psychology	that	have	historically	
tended	towards	the	oppression	rather	than	the	liberation	of	women.
The	situation,	then,	is	this	plurality	of	contributing	circumstances	constituted	
both	by	external	and	internalized	forces	on	an	originally	free	consciousness.	The	
situation	is	both	the	present	as	lived	by	women	and	the	entire	history	that	weighs	
upon	that	present.	It	is	biological	facts	that	claim	as	conclusions	premises	that	went	
unrecognized	in	its	descriptive	method;	it	is	a	body	of	literature	that	varies	wildly	in	
its	portrayals	of	women	is	still	largely	written	from	the	male	perspective.	At	the	
individual	level	it	is	being	raised	as	a	girl,	but	it	is	also	attempting	to	raise	a	girl	as	if	
she	were	a	boy.	It	is	an	experience	of	one’s	own	body	as	alienation,	mystery,	and	
interiority.	It	is,	as	our	opening	citation	tells	us,	to	be	constantly	put	into	the	
position	of	other--	or,	as	my	students	started	saying,	to	be	othered	--	by	men,	by	
women,	by	ourselves--	to	be	othered	and	yet	to	intuit	one’s	subjectivity.	The	
situation	is	not	singular	but	is	rather	a	convergence	of	lived,	discursive	and	implicit	

	

9	

�conditions	that	crystallize	in	each	particular	woman.	Whether	she	accepts	or	rejects	
the	conditions,	she	is	always	responsive	to	them.	Even	rejecting	the	notion	of	
woman	is	to	be	in	some	way	captured	by	it,	haunted	by	it	even	as	one	enacts	its	
negation.	
We	might	recognize	that	many	of	the	fields	which	comprise	the	facts	and	
myths	(science,	politics,	literature,	philosophy,	theology—Beauvoir	even	references	
Ptolemy	in	one	place	in	the	book)	bear	great	resemblance	to	the	arts	we	study	as	
part	of	a	liberal	education,	but	the	way	they	converge	in	the	situation	is	not	
automatically	liberating.2	Its	multifacetedness	does	not	immediately	nor	easily	yield	
escape--	in	fact,	we	might	better	see	it	as	an	attack	on	all	fronts.	The	situation	is	
synthetic	insofar	as	it	brings	together	what	might	appear	as	discrete	considerations,	
but	that	it	synthesizes	them	into	the	lived	experiences	of	women	means	that	women	
always	locate	themselves	within	a	vast	field	of	influences,	many	or	most	of	which	
serve	to	objectify	and	oppress	her,	to	fix	her	in	immanence.	Beauvoir	shows	how	
systemically	the	situation	operates	by	pointing	out	that,	historically,	when	one	area	
shows	improvement,	another	area	becomes	more	constraining.	After	she	evaluates	
the	situation	of	women	in	the	ancient	world,	Beauvoir	points	out	that	in	Rome,	when	
women	had	great	freedom	in	their	personal	lives	they	were	afforded	only	limited	
legal	rights	but	just	as	women	were	offered	some	legal	emancipation,	their	personal	
lives	came	under	far	greater	scrutiny.	This	is	when	we	find	that	the	satirists	“went	
																																																								
2	Addressing	why	women	have	not	produced	the	depth	and	scope	of	work	that	men	in	these	fields	

that	men	have,	Beauvoir	notes	“Women	do	not	challenge	the	human	condition	because	they	have	
barely	begun	to	assume	it	entirely…Art,	literature	and	philosophy	are	attempts	to	found	the	world	
anew	on	a	human	freedom:	that	of	the	creator;	to	foster	such	an	aim	one	must	first	unequivocally	
posit	oneself	as	freedom”	(748).		

	

10	

�wild	against	them”	for	behaving	like	men	in	their	personal	and	political	lives.	Thus,	
an	abstract	equality,	especially	equality	before	the	law,	was	wholly	insufficient	to	
change	the	situation.3	The	danger	particular	to	an	oppressive	situation	is	that	it	is	
systematic,	self	correcting	and	self	perpetuating.4
Though	Beauvoir	occasionally	suggests	a	sort	of	hopefulness	about	
changing	the	situation,	because	the	situation	is	so	convoluted	in	its	causality,	it	both	
results	from	and	in	the	alienation	of	women	within	the	human	species.5	
Complicating	matters	is	the	fact	that	while	other	oppressed	groups	have	united	in	
some	way	against	their	oppressors,	“women	lack	the	concrete	means	to	organize	
themselves	into	a	unit	that	could	posit	itself	in	opposition…[women]	do	not	use	
‘we’…but	remain	tied	to	certain	men—fathers	or	husbands—more	closely	than	to	
other	women”	(8).	Sexual	liberation,	autonomy	over	her	reproductive	capacities,	a	
body	of	literature	that	better	reflects	women’s	interests	and	realities,	love	that	looks	
more	like	friendship	than	marriage,	are	a	few	of	the	steps	Beauvoir	suggests	
towards	changing	the	situation.	Perhaps	too	reliant	on	the	promise	of	socialism,	
Beauvoir	emphasizes	throughout,	however,	that	economic	liberation	and	work	is	
the	sine	qua	non	of	a	new	and	free	situation	for	woman.6	Most	importantly,	however,	
no	single	aspect	of	the	situation	could	constitute	sufficient	liberation.	
																																																								
3	“In	their	exchanges,	woman	counts	on	the	abstract	equality	she	was	guaranteed,	man	on	the	

concrete	inequality	he	observes”	(758).		
4	Beauvoir	denies	that	history	is	cyclical,	if	only	because	she	is	committed	to	the	idea	that	“freedom	
can	break	the	circle”	(763).		
5	A	species	which	is,	Beauvoir	reminds	us	in	the	conclusion,	not	so	much	a	species	as	“an	historical	
becoming,	defined	by	the	way	it	assumes	natural	facticity”	(753).	
6	I	say	the	promise	of	socialism	because	Beauvoir	notes	that	this	is	what	the	Soviet	revolution	
promised	but	failed	to	deliver:	“women	raised	and	educated	exactly	like	men	would	work	under	the	
same	conditions	and	for	the	same	salaries…women	would	be	obliged	to	provide	another	livelihood	
for	themselves;	marriage	would	be	based	on	a	free	engagement	that	the	spouses	could	break	when	

	

11	

�Freedom	
This	brings	us	to	the	next	word	from	our	opening	passage:	freedom.	Beauvoir	
contrasts	freedom	in	numerous	places	(notably	the	introduction)	with	happiness,	
and	it	is	worth	our	time	to	think	about	why.	Beauvoir	rejects	happiness	as	a	goal	or	
an	aim	–	happiness	is	an	ambiguous	notion	and	authenticity--	that	is,	recognition	of	
ourselves	as	free	subjects--	would	certainly	be	required	before	one	could	tackle	the	
question	of	happiness.	“Is	not	a	housewife	happier	that	a	woman	worker”	she	asks	
rhetorically?	Her	answer	is	neither	yes	nor	no,	but	that,	“we	cannot	really	know	
what	the	word	happiness	means	and	still	less	what	authentic	values	it	covers;	there	
is	no	way	to	measure	the	happiness	of	others,	and	it	is	always	easy	to	call	a	situation	
that	one	would	like	to	impose	on	others	happy:	in	particular,	we	declare	happy	
those	condemned	to	stagnation	under	the	pretext	that	happiness	is	immobility”	
(16).	
Happiness	seems	like	such	a	clear	aim--	even	a	telos--	for	humans--	we	think	
so	often	that	we	are	striving	towards	happiness.		But	given	the	wide	range	of	human	
activities,	emotions	and	relations	that	we	associate	with	happiness,	could	we	
possibly	know	what	it	means	to	call	something	‘human	happiness’?	More	
importantly,	how	can	I	know	that	I	have	authentically	chosen	my	variety	of	
happiness?	Happiness	is	not	a	definitive	term;	perhaps	in	a	seminar	you	have	
considered	the	question	‘What	is	happiness?’.		For	Beauvoir,	the	happiness	of	the	
																																																																																																																																																																					
they	wanted	to;	motherhood	would	be	freely	chosen—that	is,	birth	control	and	abortion	would	be	
allowed—and	in	return	all	mothers	and	their	children	would	be	given	the	same	rights;	maternity	
leave	would	be	paid	for	by	a	society	that	would	have	responsibility	for	the	children,	which	does	not	
mean	that	they	would	be	taken	from	their	parents	but	that	they	would	not	be	abandoned	to	them”	
(760).	See	also	p.	761.	

	

12	

�bourgeois	woman,	for	example,	is,	if	not	wholly	illusory,	greatly	conditioned	by	her	
situation.	“How	could	the	Cinderella	myth	not	retain	its	validity?”	Beauvoir	asks,	and	
then	elucidates,	“Everything	still	encourages	the	girl	to	expect	fortune	and	
happiness	from	a	“Prince	Charming”	instead	of	attempting	the	difficult	and	
uncertain	conquest	alone”	(155).	She	thus	opposes	the	difficulties	of	authentic	
freedom	with	the	ease	of	accepting	a	constrained	happiness.	Choosing	the	happiness	
of	the	bourgeois	housewife	allows	a	woman	to	‘‘elude	the	metaphysical	risk	of	a	
freedom	that	must	invent	its	goals	without	help”	(10).	The	myth	of	domestic,	
immanent,	repetitive	happiness	makes	it	easier	for	the	woman	to	give	in	to	what	she	
calls	the	‘temptation	to	flee	freedom’	and,	she	concludes,	‘it	is	an	easy	path.”	Women	
are	not	simply	condemned	to	this	happiness	but	complicit	in	selecting	it,	“seduced	
by	the	ease	of	their	condition,	they	will	accept	the	role	of	housewife	and	mother	to	
which	they	are	being	confined…	It	is	easier,”	Beauvoir	writes,	quoting	George	
Bernard	Shaw,	“to	put	people	in	chains	than	to	remove	them	when	the	chains	bring	
prestige”	(130).
Indeed,	why	remove	the	chains	at	all?	Perhaps	there	are	some	women	who	
are	content	to	go	through	life	enchanted	or	enchained	but	happy	(a	common	idiom	
puts	this	more	succinctly).	We	need	not	look	much	further	than	our	program	texts	
to	think	about	where	this	alleged	domestic	happiness	leaves	us:	when	Dorothea	
achieves	just	the	marriage	she	wanted,	we	next	find	her	sobbing	in	a	hotel	room	on	
her	honeymoon.	Eve	is	tempted	by	the	fruit	in	spite	of	ideal	companionship	in	
Paradise;	Penelope,	on	her	own	for	the	better	part	of	her	married	life,	labors	in	vain	

	

13	

�in	her	room	only	to	undo	what	she	produces	each	day,	Clytemnestra,	Antigone.		How	
great	is	their	happiness?	Lady	Macbeth?
One	problem	with	inauthentic	happiness,	happiness	selected	in	a	determined	
and	limited	field,	is	that	it	will	always	be	tenuous	at	best,	always	at	risk	of	fracturing,	
of	falling	apart,	of	recognizing	the	restrictions	as	such.	In	her	novel,	My	Brilliant	
Friend,	Elena	Ferrante	describes	such	a	realization	through	Lila,	who	calls	it	a	
dissolving	of	margins.	“But	suddenly-she	told	me-	in	spite	of	the	cold	she	had	begun	
to	sweat.	It	seemed	to	her	that	everyone	was	shouting	too	loudly	and	moving	too	
quickly.	This	sensation	was	accompanied	by	nausea,	and	she	had	the	impression	
that	something	absolutely	material,	which	had	been	present	around	her	and	around	
everyone	and	everything	forever,	but	imperceptible,	was	breaking	down	the	
outlines	of	persons	and	things	and	revealing	itself”	(89-90).	Lila’s	horror,	her	
repulsion	and	her	disassociation	in	this	scene	sound	much	like	an	impotent	version	
of	what	Sarah	Ahmed	refers	to	as	‘snapping’,	an	experience	that	forms	the	
foundation	for	what	she	calls	Snap	Feminism.	She	writes:		
It	is	only	when	you	seem	to	lose	it,	when	you	shout,	swear,	spill,	that	you	
have	their	attention.	And	then	you	become	a	spectacle.	And	what	you	brought	
out	means	you	have	to	get	out.		When	we	think	of	such	moments	of	snap,	
those	moments	when	you	can’t	take	it	anymore,	when	you	just	can’t	take	it	
anymore,	we	are	thinking	about	worlds;	how	worlds	are	organised	to	enable	
some	to	breathe,	how	they	leave	less	room	for	others.	
Eve,	Dorothea,	Penelope,	Antigone,	Clytemnestra,	Lady	Macbeth,	Donna	Anna.	Don’t	
we	see	them	experience	their	moments	of	snap,	the	instant	when	the	happiness	they	
were	promised	proves	highly	illusory,	when	the	margins	begin	to	dissolve?	

	

14	

�Even	if	it	could	be	authentic,	happiness	is	a	complex	matter	to	elucidate	and	
risks	so	much	relativism.	Beauvoir	does	not	deny	that	happiness	may	have	a	part	in	
the	future	she	envisions	for	women,	and	for	human	community,	but	the	happiness	
that	results	from	genuine	freedom	is	secondary	to	it	and	largely	unknowable	at	the	
present	time.7	For	Beauvoir,	happiness	is	not	merely	a	difficult,	but	a	dangerous,	end	
to	work	for,	insofar	as	the	ideal	of	happiness	has	been	used	as	a	tool	of	oppression.	
Thus	she	elects	not	happiness,	but	freedom	as	the	goal.	Here	at	the	college	we	talk	
about	human	flourishing.	If	freedom	and	happiness	are	not	the	same	thing,	it	seems	
to	me	that	Beauvoir	would	put	flourishing	on	the	side	of	freedom.
So	what	does	Beauvoir	mean	by	freedom,	and	why	ought	we	aspire	to	it?	
Beauvoir	says,	in	contrast	to	happiness,	that	the	position	she	holds	is	that	of	
‘existentialist	morality’.	We	might	better	turn	towards	her	work	in	the	Ethics	of	
Ambiguity,	written	two	years	before	The	Second	Sex,	to	recognize	that	Beauvoir	does	
not	here	intend	a	general	or	borrowed	notion	of	existentialist	morality,	but	one	that	
she	herself	has	defined	and	described.	Beauvoir’s	existentialism	is	at	once	
committed	to	the	possibility	of	human	transcendence	while	fully	aware	of	the	limits	
of	facticity,	or,	as	we	described	it	above,	the	situation.	Her	ethics,	then,	is	
accomplished	through	struggle	and	some	reconciliation	of	a	radical	ideal	of	freedom	
with	a	real	possibility	for	it.	In	a	general	sense,	existentialism	conceives	of	human	
subjectivity	as	wholly	or	almost	entirely	transcendent,	able	to	overcome	the	
immanence	of	being	through	an	ability	to	project	itself	into	the	future,	and	to	alter	
																																																								

7	“…this	does	not	mean	that	love,	happiness,	poetry	and	dreams	will	be	banished	from	[the	world	of	

tomorrow].	Let	us	beware	lest	our	lack	of	imagination	impoverish	the	future;	the	future	is	only	an	
abstraction	for	us…”	(765)	

	

15	

�and	affect	the	world	through	productivity	and	praxis.	“Every	subject,”	Beauvoir	
explains,	“posits	itself	as	a	transcendence	concretely,	through	projects;	it	
accomplishes	its	freedom	only	by	perpetual	surpassing	toward	other	freedoms”	
(16).	That	transcendence	is	accomplished	through	a	surpassing	of	what	is	given	
(that	is,	given	by	the	materiality	in	the	world,	given	by	relations	with	others,	with	
society,	given	by	one’s	own	past	and	even	one’s	present)--	this	notion	surpassing	is	
typical	of	existentialist	theory;	what	Beauvoir	adds	to	this	(and	perhaps	what	makes	
it	a	morality	or	an	ethics)	is	the	surpassing	not	only	towards	the	future	but	towards	
other	freedoms,	that	is,	other	subjects.	
Let	me	be	more	concrete:	I	used	to	terrify	undergraduate	students	(not	here)	
when	we	studied	existentialism	by	getting	them	to	see	that	there	was	really	nothing-	no	genuine	constraint	or	limitation--	keeping	them	in	the	classroom,	holding	that	
they	remain	students	pursuing	a	college	degree.	I	would	likewise	upset	them	when	I	
suggested	that	there	was	also	nothing-	no	essential	identity	or	nature--	that	assured	
that	I	would	continue	to	be	a	teacher,	a	runner,	a	wife,	or	a	mother.	Nothing	except	
my	own	choices	and	the	way	that	I	that	I	assume	decisions	made	in	my	past	as	an	
identity	or	my	essential	character;	only	these	things	can	serve	as	any	kind	of	
guarantee	for	the	future.	I	will	continue	to	be	a	teacher,	to	do	what	is	expected	of	the	
teacher	as	long	as	I	see	value	in	it	and	regard	my	identity	as	bound	to	that	role--	and	
only	for	so	long.	Because	I	create	my	own	essence	or	identity	rather	than	being	born	
into	it,	I	can	also	undo	it.	Because	I	create	values,	they	are	at	constant	risk	of	
revaluation.	This	kind	of	transcendence	is	a	radical	and	terrifying	view	of	freedom.

	

16	

�But	Beauvoir	thinks	that	there	are	some	limitations	on	this	otherwise	
unrestricted	human	freedom.	The	first	is	that	if	I	genuinely	recognize	my	own	
freedom	and	other	subjects	as	like-me,	I	will	also	aim	for	their	freedom.	
Furthermore,	Beauvoir	recognizes	the	implications	of	the	situation	on	this	freedom.	
That	is	to	say,	sometimes	our	situation,	particularly	when	the	situation	is	comprised	
of	systematic	oppression--	the	situation	of	a	slave,	a	proletariat,	a	woman,	a	person	
born	into	poverty--	sometimes	a	situation	such	as	these	has	closed	too	many	paths,	
has	restricted	the	possibilities	too	greatly	to	allow	for	such	freedom.	This	limiting	is	
likely	a	direct	result	of	the	failure	of	one	subject	or	group	of	subjects,	positing	itself	
as	free,	to	fail	to	extend	that	freedom	to	others.	
Beauvoir’s	ideal	of	freedom	attempts	to	include	some	commitment	to	others-	though	such	commitments	risks	immanence--	while	attempting	to	maintain	the	
possibility	of	transcendence.	“But	what	is	true	of	friendship,”	she	writes,	“	is	true	of	
physical	love:	for	friendship	to	be	authentic	it	must	first	be	free.	Freedom	does	not	
mean	whim	(caprice):	a	feeling	is	a	commitment	that	goes	beyond	the	instant;	but	it	
is	up	to	the	individual	alone	to	compare	her	general	will	to	her	personal	behavior	so	
as	either	to	uphold	her	decision	or,	on	the	contrary,	to	break	it;	feeling	is	free	when	
it	does	not	depend	on	any	outside	command,	when	it	is	lived	in	sincerity	without	
fear”(511).	8	Only	a	commitment	which	actively	and	reflectively	holds	within	itself	
the	possibility	of	being	broken	can	be	a	free	commitment.	Freedom,	then,	is	not	the	
rational	recognition	and	pursuit	of	the	best	possibility,	but	entails	the	existence	of	
																																																								
8	I	have	taken	the	liberty	of	altering	the	possessive	adjectives	from	the	masculine	to	the	feminine.	In	

French,	the	possessives	take	their	gender	from	the	word	they	modify	and	we	cannot	then	know	that	
Beauvoir	intended	them	to	mean	one	sex	rather	than	the	other.	Furthermore,	I	have	changed	the	
word	et	to	“and”	rather	than	“to”.		

	

17	

�many--	perhaps	endless-	possibilities	without	regard	to	their	moral	value	beyond	
the	free	recognition	of	them	precisely	as	possible,	for	oneself	and	others.	
Here	is	the	problem.	This	freedom	may	not,	indeed	likely	will	not,	be	easy.	
The	radical	freedom	posited	by	existentialism	is	terrifying	insofar	as	it	is	antireductionist	and	anti-essentialist.	It	is	common	for	subjects--	men	and	women	alike-	to	flee	this	kind	of	freedom,	to	create	and	hide	in	essential	identities	that	define	us	
and	limit	our	choices.	We	find	solace	and	the	respite	that	become	characterized	as	
happiness	in	these	identities.	But	for	Beauvoir,	being	fully	human--	and	free	in	her	
sense	of	the	word--	may	not	result	in	happiness,	and	it	is	certainly	incompatible	
with	the	inauthentic	happiness	that	comes	with	the	roles	or	identities	we	
essentialize	ourselves	into.	Perhaps	paradoxically,	in	spite	of	her	overt	commitment	
to	freedom,	Beauvoir	thinks	that	some	avenues	need	to	be	closed,	some	inauthentic	
choices	revealed	as	such:	Thus,	for	example,		“The	situation	has	to	be	changed	in	
their	common	interest	by	prohibiting	marriage	as	a	‘career’	for	the	woman”	(523).
Given	her	devotion	to	freedom,	has	Beauvoir	then	contradicted	herself	by	
eliminating	some	of	the	choices	as	valid	possibilities?	Why	can	one	not	choose	to	be	
a	housewife9	(home-maker,	our	new	term	which	makes	this	task	seem	more	active)	
if	one	recognizes	it	as	a	free	choice	and,	even	better,	if	one	suspects	she	will	be	
happy	with	this	choice?	I	think	Beauvoir’s	response	is	that	in	the	current	situation	
(hers?	ours?)	these	are	the	avenues	that	cannot	freely	be	chosen;	the	weight	of	the	
situation	is	far	too	oppressive	and	extensive	in	these	matters,	we	are	already	caught	
																																																								

9	We	might	now	prefer	or	use	the	term	‘homemaker’	for	housewife,	though	this	seems	a	linguistic	

attempt	to	make	an	active	term	(hence,	a	maker)	out	of	someone	Beauvoir	sees	as	resigned	to	
repetition	and	maintenance	(of	the	home).		

	

18	

�up	in	the	situation	by	the	time	we	think	we	can	freely	choose,	we	are	choosing	from	
within	and	therefore	not	transcending	it.	It	is	like	letting	the	prisoner	choose	the	
color	of	her	chains	and	then	convincing	her	how	happy	she	should	be	with	her	
choice.	Jane	Austen	might	best	illustrate	this	point:	Charlotte,	perhaps	herself	a	
proto-existentialist	as	it	turns	out,	tells	us	that	“happiness	in	marriage	is	entirely	a	
matter	of	chance”	(16),	but	Lizzie	disagrees.	Lizzie	rejects	two	proposals	she	thinks	
will	make	her	unhappy.	So	it	looks	like	Lizzie	makes	a	free	choice,	in	the	end,	to	
marry	for	love	and	happiness,	but	we	cannot	overlook	that	haunting	the	entirety	of	
the	novel	is	the	threat	of	economic	disaster	of	social	disgrace,	of	some	future	for	
Lizzie,	her	sisters,	and	Mrs.	Bennett	that	is	so	unthinkable	Austen	doesn’t	fully	
describe	it	for	us.	Yes,	Lizzie	chooses	her	marriage	and	yes,	she	thinks	that	it	will	
make	her	happy,	but	it	is	a	radically	situated	and	highly	determined	choice.	We	
cannot	know	what	Elizabeth	Bennett	would	have	chosen	in	a	different	situation.
It	is	a	common	trope	and	an	active	topic	of	debate	that	the	feminist	
movement--	in	particular	the	second	wave	feminism	inspired	by	The	Second	Sex	is	
(was?)	about	choice.		Perhaps	a	perfunctory	reading	of	The	Second	Sex	might	
confuse	Beauvoir’s	notion	of	freedom	with	this	concept	of	choice—indeed,	we	often	
consider	freedom	and	choice	as	equivalents--but	this	would	be	to	misrepresent	the	
morality	for	which	Beauvoir	actually	advocates.	Often,	the	options	described	as	
‘choices’	are	actually	direct	consequences	of	an	oppressive	situation.	Furthermore,	
many	of	these	so-called	choices	are	only	available	to	the	group	Beauvoir	identifies	as	
the	bourgeois,	but	we	might	now	think	of	as	hetero-normative	women	within	a	
comfortable	socio-economic	group.	For	so	many	women,	for	example,	the	‘choice’	to	

	

19	

�stay	at	home	with	her	children	is	not	an	option.	At	the	same	time,	these	women	are	
often	judged	by	standards--	standards	formed	from	the	facts	and	myths	of	the	
situation--	they	are	judged	by	standards	of	motherhood	that	proclaim	the	choice	to	
work	as	the	completion	of	feminism,	and	at	the	same	time	subtly	regard	the	decision	
to	stay	home	as	the	better	one.	For	as	long	as	women’s	work	is	a	choice,	it	also	
remains	easier	to	underpay	them--	theirs	is,	of	course,	likely	to	be	the	second	
income.	Beauvoir’s	sense	that	the	economics	of	the	situation	cannot	be	surpassed	
seems	right	from	this	perspective.	So	much	of	what	we	uphold	as	genuine	choices	
and	possibilities	for	women,	are	in	fact	implicit	reinforcements	of	the	status	quo.	
Choice	and	freedom	are	not	the	same.	It	is	for	this	reason	that	real	freedom,	
Beauvoir’s	freedom,	requires	full	participation	in	the	human	experience	for	all	
humans,	not	the	choice	for	one	group	to	participate	or	to	opt	out.	To	be	optional	is	to	
remain	secondary.	
Conclusion	
I	actually	find	the	conclusion	to	The	Second	Sex	the	most	perplexing,	and	
perhaps,	disappointing	part	of	the	book,	and	this	is	both	because	I	find	Beauvoir’s	
hopefulness	perplexing	and,	given	the	time	elapsed	since	the	book	was	written,	
frustratingly	sad	because	the	claims	of	the	book	resonated	so	profoundly	with	me	
and	with	the	students	I	studied	it	with	this	year.	Perhaps	to	avoid	writing	my	own	
perplexing	and	disappointing	conclusion,	I	merely	offer	some	questions:
If	you	look	back	at	the	opening	passage	from	Beauvoir’s	Introduction,	does	it	
make	more	sense	to	you	that	woman’s	existence	could	be	lived	as	a	drama	between	
the	conflicting	experiences	of	herself	as	free	subjectivity	and	as	situated	objectivity?	

	

20	

�Could	you	understand	why	a	single	change,	such	as	equality	before	the	law,	is	too	
abstract	and	insufficient	to	really	change	a	situation	constituted	by	systematic	and	
multifaceted	oppression	and	othering	of	women?	Do	you	think	freedom	and	
happiness	are	different	goals,	and,	if	so,	in	which	might	consist	human	flourishing?	
Is	it	alienating	to	women	to	assume	that	the	term	and	idea	man	can	include	them?	Is	
it	possible	that	the	universal	claims	found	in	some	of	the	books	we	read	here	might	
apply	differently	to	women	because	of	their	different	experiences	and	situation?	Do	
you	know	what	it	is	to	be,	or	to	become,	woman?	Could	asking	this	question	increase	
the	liberating	possibilities	of	a	liberal	arts	education?

But	perhaps	most	importantly	at	this	moment	is	the	question	of	whether	you	
want	to	think	more	about	these	topics,	to	read	a	bit	more	from	Beauvoir,	and	to	
continue	the	discussion	I	have	been	hoping	to	begin	tonight.	

	

21	

�Works Cited
Adichie, Chimamamda Ngozi. Dear Ijeawele, or A Feminist Manifesto in Fifteen Suggestions. New York:
Alfred A. Knopf, 2017. Electronic edition.
Ahmed, Sarah. “Snap!” Feministkilljoys.com. 2017/05/21.
Austen, Jane. Pride and Prejudice. Indiana: W.W. Norton &amp; Company, Inc. 2001.
de Beauvoir, Simone. The Second Sex. Constance Borde and Sheila Malovany-Chevallier, trans. New
York: Vintage Books, 2011.
de Beauvoir, Simone. Le deuxieume Sexe, I&amp;II. Italy: Gallimard, 1976.
Ferrante, Elana. My Brilliant Friend. Anne Goldstein, trans. New York: Europa Editions, 2012.

	

	

22	

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                    <text>SUMMER2009
WEDNESDAY EVENING EVENTS

June 24

Joan Silver

A Reading from Flannery O'Connor's Artificial
Nigger, followed by discussion

July I

Matthew Linck

On Aristotle's Physics and Ethics

July 8

Greg Recco

Developing Emotions: Aristotle's Rhetoric II.2-ii

July 15

Marcel Widzisz

The Greatness of Early Rome According to Livy

July 22

John Verdi

Ambiguity in Art and Science

July 29

Louis Petrich

A Viewing of Kenneth Branagh's film of
Shakespeare's Henry V.
Followed by discussion

August 5

George Russell

On Lincoln

The movie on July 29 will be shown in the Hodson Conference Room in Mellon Hall.
All other events will be held in the Great Hall of McDowell Hall.

�</text>
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                    <text>S!JOHN'S
College

SUMMER 2008 LECTURES
7:30P.M.

ANNAPO LI S • SANTA FE

June 25

Jonathan Tuck

Plato 's Epitaph to Aster

July2

John White

On the Principle ofNon-Contradiction
(Aristotle's Metaphysics, IV.4)

July 9

Chester Burke, Flute
Leslie Star, oboe
Eric Stoltzfus, cello
Cynthia Lapp, soprano

Baroque Sonatas and Arias

July 16

Movie &amp; Discussion

Rash omon

July 23

Faculty Study Group
On Kant's Third
Critique

Kant' s Critique ofJudgment

July 30

Christian Holland

On Bernard's Summation in Woolfs
The Waves

August 6

William Braithwaite

On Proving True Opinion
(Dred Scott Decision, 1857)

OFFICE OF
THE DEAN

P.O. Box z8oo
ANNAPOLIS, MARYLAND

21404
4w-6z6-zsn
FAX 4I0-295-6937
www. ~jca. edu

The concert on July 9 will be held in the Great Hall. The movie on July 16 will be
viewed in the Hodson Conference Room. On July 23, the faculty study group will hold
their discussion in the Hartle Room. All other lectures will be held in the King William
Room.

�</text>
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                    <text>Dean's Office
CAMPUS MAIL
SUMMER 2007 LECTURES BY ST. JOHN'S TUTORS
BARR BUCHANAN CENTER/WOODWARD HALL.
KING WILLIAM ROOM
7:30P.M.

June20

George Russell

Plutarch's Alexander

June 27

Patricia Locke

Primordial Silence: The Silence of Chaco Canyon

July 11

Jonathan Tuck

Sons of Homer: The Post-Homeric Epic

July 18

Faculty Study Group
On Aristotle's Metaphysics

On the Metaphysics

July25

Daniel Harrell

Does Beauty Have a Place in Liberal Education?

August 1

Michael Weinman

"A divided sovereignty": Metaphysics, XII.lO and
the Echo of Homer

K/S/Lectures/SU07 schedule

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                    <text>S!JOHN'S
College
A NN APOLI S • S A NTA PE

P.O. Box 28oo

SCHEDULE OF WEDNESDAY EVENTS
SUMMER2006

Wednesday 7 June

Agamemnon: film version, discussion to follow led by
Andrew Romiti, A'06. Note: this will take place in
the Hodson Room

Wednesday 14 June

All-College Seminar: Selection from Herodotus'
History (the battle ofThermopylae). (Book VII, ch.
172 - end). Photocopies of the reading will be
available in the Assistant Dean's office.

Wednesday 2 1 June

Bach's Suite for Solo Cello in E-flat major: a brief talk
and musical performance; Eric Stoltzfus, Music
Librarian and Tutor Note: This will take place in the
Hodson Room

Wednesday 28 June

"Brotherhood in Genesis" Joseph Smith, Tutor

Wednesday 5 July

Amor in Virgil's Aeneid; Louis Miller, Tutor

Wednesday 12 July

Flannery O'Connor; Joan Silver, Tutor

Wednesday 19 July

The Principle ofNon-Contradiction in Aristotle's
Metaphysics; a discussion led by John Verdi, Tutor

Wednesday 25 July

Oedipus Rex: film version, discussion to follow
Location to be announced

ANNAPOLIS, MARYLAND

21404
4I0-1163-237I
FAX 410-626-2886

www. stjohnscollege.edu

Unless otherwise noted, these events will take place in the King William Room
at 7. 30 p.m.

�</text>
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                    <text>Summer lectures

2005

June 1

Patricia Locke
and friends

Reading of Philoctetes

June 8

ZenaHitz

Aristotle on self-knowledge and
friendship

June 15

David Stephenson

"Mythos" and "Logos" (On the Poetics)

June 22

Suzy Paalman

Some Thoughts on the Book of Job

June29

Anthony Seeger

"Who Owns Music?"

July6

Tom May

"My true account:" A Tutorial
Discussion about Milton's Sonnets VII
"How soon hath time the suttle theef of
youth," and XVI, "When I consider how
my light is spent"

July 13

George Russell

On Republic I

July20

John Verdi
and friends

Seminar on Aristotle, Metaphysics,
Book I, 1-4 (980a21--985b22) and Book
II (993a30--995a20)

�</text>
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S!JOHN'S
College

June 2

Jason Tipton

"Something Fishy in Aristotle"

June 9

Elliott Zuckerman

"Streams, Spinning-Wheels, and
Organ-Grinders. A Talk at the
Piano"

June 16

Joe Sachs

"On Aristotle's Poetics"

June 23

Christine Kalkavage On Vergil

June 30

Susan Paalman

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July 7

Samuel Kutler

"Begitmings"

July 14

Jolm Verdi

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Will Williamson
Louis Petrich

"Othello' s Beginning, Middle,
and End"

July 21

Sriram Nambiar

"Formal and Informal Proofs
In Ancient and Modem
Mathematics"

ANNAP O LIS • SANTA PB

OFFICE OF
THE DEAN

P.0. Box 28oo
ANNAPOLIS, MARYLAND

2I404
4I0-626-25II
FAX 4I0-295-6937
www.sjca. edu

All lectures will be held at 7:30p.m. in the King William Room, except for
Mr. Zuckerman' s performance/talk, which will be in the Hodson Room, and
the Friday-night performance/discussion of Messrs. Petrich and Williamson,
which will be in the Great Hall.

�Summer Lecture Slate 2004
June 2

Jason Tipton

"Something Fishy in Aristotle"

June 9

Elliott Zuckerman

"Streams, Spinning-Wheels, and
Organ-Grinders. A Talk at the
Piano"

June 16

Joe Sachs

June 23

Christine Kalkavage On Vergil

June 30

Susan Paalman

"Galen, Nature, and
Observation"

July 7

Samuel Kutler

"Beginnings"

July 14

John Verdi

"On Seeing Aspects"

July 16 (Friday!)

Will Williamson
Louis Petrich

"Othello's Beginning, Middle,
and End"

July 21

Sriram Nambiar

"Formal and Informal Proofs
In Ancient and Modern
Mathematics"

"On Aristotle's Poetics"

All lectures will be held at 7:30p.m. in the King William Room, except for
Mr. Zuckerman's performance/talk, which will be in the Hodson Room, and
the Friday-night performance/discussion of Messrs. Petrich and Williamson,
which will be in the Great Hall.

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Summer 200:1

Le~turc

Schedule

May21

Sam Kutler

"Four Favorite Irrational Numbers:
The Differences between Modern
and Ancient Mathematics"

May28

Mark Sinnett

"From Measurement to Measure,
From Ratio to Real Number"

June 4

Robert Goldberg

On Aristotle's Politics

June 11

Gary Borjesson

'"Tis a point of friendship': Hal and
Falstaff in Henry IV''

June 18

Jacqueline Pfeffer

"The Family in Plato's Republic and
Statesman"

June 25

John White and
friends

A Conversation

July 2

Walter Sterling

"Some More or Less Obvious Thoughts
on Why One Should be Wary of Action
from Principle"

July 9

David Cohen, A87

"Erotic Geometries of Time, and the
Coherence of Spaces Between"

July 16

John Verdi

"Conversation and Community:
On the Phaedo"

All lectures will be given on Wednesday evening at 7:30 in the King William
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                    <text>ST

JoHN's CoLLEGE

P.O. BOX 2800
ANNAPOLIS, MARYLAND 21404-2800
FOUNDED

1696

AS

KING

WILLIAM'S

SCHOOL

SUMMER COLLOQUIA 1995
Instead of the usual summer lectures, there will be a series of six
collquia this summer, on Wednesday evenings at 7:30. Posters will
go up in advance of each colloquium as reminders.
Most of them
will take place in the King William Room of the library.
A member of the
A colloquium is less formal than a lecture.
faculty will give a short presentation, and the remaineder of the
evening will be spent in open conversation.
This summer's colloquia will be:
June 28

Thomas May
Christopher Wren and the Church of St. Stephen's
WaLbrook: Grandeur, Grace, and Geometry

July s
July 12

Henry Higuera
On Plato's Theaeteus
samuel Kutler
Ancient vs. MOdern Mathematics via Ptolemy's
"Menelaus Theorem"

July 19

Walter sterling
On Aristotle's Nichomachean Ethics

July 26

Radoslav Datchev
On

August 2

Presocratic Greek Usage

Elliot Zuckerman and Eric Stolzfus
Beethoven: Sonata for 'Cello and Piano in A major,

qp.

69

TELEPHONE 410-263-2371

�</text>
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.~
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:

ST

JoHN's CoLLEGE

ANNAPOLIS. MARYLAND 21404
FouNDED 16% AS KING WtLllAM·s ScHOOL

Friday Night Events:

June 7

- Lecture:

Summer 1985

Meno's Paradox and the Zetetic Circle
Mr. Jon Lenkowski

8:15 p.m. in the King William Room

June 14- Lecture:

What Does-counting Presuppose?

Mr. Samuel Kutler
8:15 p.m. in the King William Room

June 21 -_All College Seminar:

Prometheus Bound

8:00 p.m. - Rooms posted

June 28- Lecture:

on Aristotle's Ethics and Politics
Mr. Laurence Berns
8:15 p.m. in the King William Room

July 5

Mr. Douglas Allanbrook

- Concert:

(Program to be announced)

8:15 p.m. F.S.K. Backstage

July 12 -Lecture:

On Plato's Timaeus
Mr. Peter Kalkavage

8:15 p.m. in the King William Room

July 19 - Lecture:

On Sophocles' Antigone
Miss Janet Dougherty
8:15 p.m. in the King William Room

July 26 -Lecture:

Aristotle's Metaphysics VII, 17
Mr. Stewart Umphrey
8:15 p.m. in the King William Room

August 2 - Lecture:

On Lavoisier
Mr. Chester Burke

8:15 p.m. in the King William Room

TELEPHONE 'JOI- 263-2371

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                    <text>LECTURE SCHEDULE
Summer 1981 - February Freshman

Samuel Kutler

On Perfection

June 12

John White

Poetics (of Aristotle)

June 19

Douglas Allanbrook

Concert
Great Hall

June 26

Donald Conroy

Pindar

July

Mr. Lindemuth

Ethics of Aristotle

July 10

Elliott Zuckerman

On Major and Minor

July 17

N o

July 24

Joe Sachs

Metaphysics of Aristotle

July 31

Winfree Smith

The Wandering Moon

June

5

3

L e c t u r e

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8 June
Michael Dink
15 June
Elliot Zuckerman
22 June
Jon Lenkowski
29 June
Samuel Kutler
6 July
David Lachterman
13 July
John White
20 July
ESSAYS DUE
27 July
Mary Hannah Jones
3 August James Carey

Friendship in Plato’s Phaedo
An Opinion about Major and Minor
On Definitions
Play and Seriousness
On Aristotle’s Metaphysics
Aristotle’s Poetics
Muθos in the Odyssey
Aristotle and the Problems of Intelligibility

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                    <text>SUMMER 2012
“Wednesday Night Lecture Series”
Great Hall
Wednesdays, 7:30 p.m.

June 20

Jeff Black

“Everyone Sees How You Appear; Few Touch
What You Are: Machiavelli on Human Nature”

June 27

William T. Braithwaite
Anita L. Kronsberg
William Pastille
John Verdi

“What is ‘Political Speech’?: A Panel
Discussion of Some Recent First Amendment
Cases”

July 4

Michael W. Grenke

“The Problem of Socrates”

July 11

Steven Gimbel

“Einstein’s Jewish Science: Physics at the
Intersection of Politics and Religion”

July 18

David Levy

“Eros and Rhetoric in the Phaedrus”

July 25

Paul Wilford

“A Look at Kantian Theodicy: Rational Faith
and the Idea of History”

August 1

Lise van Boxel

“Courage, Insight, Sympathy, Solitude: The
Genealogy of the Noble Type in ‘Part Nine’ of
Beyond Good and Evil”

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“The Problem of Absolute Knowing”
Wednesday, June 17
Abraham Jacob Greenstine, Duquesne University
“Why Can’t Gods Be Jealous? Aristotle’s Quarrel with the Poets in the Metaphysics”
Wednesday, June 24
Christopher Utter, Georgetown University
“Tocqueville’s American Odyssey”
Wednesday, July 1
Steven Crockett, Tutor, St. John’s College, Annapolis
“The Lost Idea of a Liberal Art”
Wednesday, July 8
Daniel Harrell, Tutor, St. John’s College, Annapolis
“Crime, Suffering and Punishment: A Look at O’Connor’s ‘A Good Man is Hard to
Find’”
Wednesday, July 15
George A. Russell, Tutor, St. John’s College, Annapolis
“Sciene and Philosophy in Istanbul, 1650-1750”
Wednesday, July 22
Harun Kucuk, Assistant Professor, University of Pennsylvania
“Of Texts and Teachers: Writing and its Limits in Plato’s Laws”
Wednesday, July 29
Pavlos Leonidas Papadopoulos, University of Dallas
___________________________________________________________________________________________

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___________________________________________________________________________________________ 

 
Summer 2016 “Wednesday Night Lecture Series” 
 

St. John’s College Annapolis 
 

Join us this summer for a series of informal lectures, sponsored by the Graduate Institute   
 

Wednesdays at 7:30 p.m., Great Hall 
___________________________________________________________________________________________ 
 

 
“Imagination and Leadership” 
Wednesday, June 15        
David Townsend, Tutor, St. John’s College 
 
“A Good Answer:  Comment on Exodus, Chapter 3” 
Wednesday, June 22 
Andre Barbera, Tutor, St. John’s College 
 
“Reason without Reasons:  Anti‐Rationalism in Heidegger’s Being and Time.” 
Wednesday, June 29 
Lee Goldsmith, George Washington University 
 
“We Are, Nonetheless, Cartesians” 
Wednesday, July 6 
Anton Barba‐Kay, The Catholic University of America 
 
“The Concept of Movement/Change in Ancient Chinese Thought and its Modern Application”  
Wednesday, July 13 
Brian Dougherty, The University of Maryland 
 
All College Seminar 
Wednesday, July 20 
The Graduate Council, St. John’s College 
 
“All in C Major:  The Opening of Bach’s Well‐Tempered Clavier” 
Wednesday, July 27 
Elliott Zuckerman, Tutor, St. John’s College 
 
___________________________________________________________________________________________ 

 

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From:

Sent:
Subject:

Waters, Taylor
Tuesday, June 10, 2014 1:15 PM
Wednesday Night Lecture Series

Summer 2014 Wednesday Night Lecture Series"
St. John's College Annapolis
Join us this summer for a series of informal lectures, sponsored by the Graduate Institute

Wednesdays at 7:30p.m., Great Hall
"On High Mountains: An Overview of Nietzsche's Perspectivism"
Wednesday, June 18
JS. Black, Director of the Graduate Institute, St. John's College, Annapolis

"Hume's Philosophy of Science"
Wednesday, June 25
James M Mattingly, Georgetown University

"On Reading Poetry Aloud: Some Lessons from Shakespeare's As You Like It"
Wednesday, July 2
William Braithwaite, Tutor, St. John's College, Annapolis

"Machiavelli and Absolution"
Wednesday, July 9
Stephen D. Wrage, United States Naval Academy

"Mastery, Freedom, Friendship: Tutor and Pupil in Rousseau's Emile"
Wednesday, July 16
Gianna Englert, Georgetown University

"The Relationship of Art and Truth in Plato's Republic"
Wednesday, July 23
Jamuna Reppert, Claremont Graduate University

On the Humanity of Thucydides' Demosthenes"
Wednesday, July 30
Andrea Radasanu, Northern Illinois University

1

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                    <text>___________________________________________________________________________________________ 

 
Summer 2013 “Wednesday Night Lecture Series” 
 

St. John’s College Annapolis 
 

Join us this summer for a series of informal lectures, sponsored by the Graduate Institute   
 

Wednesdays at 7:30 p.m., Great Hall 
___________________________________________________________________________________________ 
 

 
“The Very Pictures of Education:  On Rousseau’s Illustrations in Emile” 
Wednesday, June 19        
Jeff Black, Director of the Graduate Institute, St. John’s College, Annapolis 
 
“Equality of the Sexes in Aristophanes’ Ecclesiazusae (The Assembly of Women)” 
Wednesday, June 26   
William. Braithwaite, Tutor, St. John’s College, Annapolis      
 
 
 
 
 
 
 
“John Huston’s ‘The Dead’:  A Film Screening and Discussion” (Reading the Dead from James Joyce’s 
The Dubliners is highly recommended.  Time and location to be announced.) 
Wednesday, July 3 
 
 
Louis Petrich, Tutor, St. John’s College, Annapolis 
 
“Miracles and Belief:  Is Belief in Miracles Compatible with a Scientific Understanding of the World?” 
Wednesday, July 10 
 
  
Joseph Cohen, Tutor, St. John’s College, Annapolis 
 
“The Rise of the Private Self in Genesis One‐Three” 
Wednesday, July 17 
 
 
Amanda Printz, Visiting Professor of Philosophy at Oglethorpe University 
 
“On Courage”   
 
Wednesday, July 24 
 
Michael W. Grenke, Tutor, St. John’s College, Annapolis 
 
 
Nietzsche, Hegel, and the Problem of History 
Wednesday, July 31 
 
 
Shilo Brooks, Visiting Professor of Philosophy at Bowdoin College 
 
 
___________________________________________________________________________________________ 

 

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