Biography Jacques Peuchmaurd studied history and geography in Paris. He was in Berlin at the time of the bombing of the city by the Allies, an episode from which he will draw a book: La Nuit allemande After the war, it was for a while aliterary critic for the magazine Arts. Roger Judrin born 26 July — 14 Decembre was a French writer and literary critic. Married in , he was taken prisoner in in Strasbourg, sent to Pomerania to the camp of Neubrandenburg, from which he eventually escaped.
He thus asserted himself as a great critic, with acute eyes and incisive style. A discreet but prolific writer, he published numerous works belonging to genres as varied as novel, new, poetry, essay and biography. Jean Joseph Dussault — was a French librarian, journalist and literary critic. He is also a critical theorist, and the inventor of "autofiction".
Early life Julien Doubrovsky was born on 22 May in Paris. Educated in France, he returned to Wallachia during his father's princely mandate, as a Beizadea and aspiring politician. He is remembered for reforming the Wallachian militia during the remainder of Prince Barbu's term.
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He was however strongly opposed to the Principalities' first Domnitor, Alexandr Gilles Tordjman born 31 August in Paris[1] is a French musicologist, journalist and literary critic. Biography After graduating with a Master's degree in philosophy in , he wrote for Le Matin de Paris and L'Express before joigning Les Inrockuptibles in where he was an editorial writer for five years.
From the late s he made many documentary TV films of writers, philosophers and artists. After the Liberation of France in Roger Grenier helped him get a position as art critic for Combat. Jeanne Landre was a French journalist, critic and novelist. Roman de moeurs montmartroises, Gavarni, Puis il mourut, L'Ecole des marraines, Loin des balles: In he published a first study of documentation errors in the Cyrano de Bergerac by Edmond Rostand.
He specialized in the history, mainly literary history, of the French 17th century. A collaborator of the Mercure de France, he also published works on heritage and art. Le Cyrano de l'Histoire, Paris, Dujarric, Bertran de Born, Paris, Lechevalier, Scarron et son milieu, Paris, Mercure de France, Madame de Villedieu, Mercure de France, Denis Saurat 21 March — 7 June was an Anglo-French scholar, writer, and broadcaster on a wide range of topics, including explaining French society and culture to the English and what he called "philosophical poetry.
His views on the connection in the early modern period between the poetry of Edmund Spenser and John Milton and the occult, represented in particular by the Kabbalah, were ahead of their time: Literary career He became a professional writer in , after having worked for two years in a high school as an aggregated teacher. By this time, he was already known as a left-leaning intellectual. After the war, he felt remorse for having joined the army.
He also suffered from neurosis caused by the horrors of war and by the premature death of his youngest daughter, Solange. It was during this time that Bloch traveled to Africa on the advice of a friend. His logbook made during this maritime voyage was pub His writing, which included essays, novels, and poetry, explored such subjects as erotism, mysticism, surrealism, and transgression. His work would prove influential on subsequent schools of philosophy and social theory, including poststructuralism.
Born on 10 September in Billom in the region of Auvergne, his family moved to Reims in , where he was baptized. Although brought up without religious observance, he converted to Catholicism in , and became a devout Catholic for about nine years. He considered entering the priesthood Bust of Maxime Du Camp. After finishing college, he indulged in his strong desire for travel, thanks to his father's assets. Du Camp traveled in Europe and the East between and , and again between and in company with Gustave Flaubert. After his return, Du Camp wrote about his traveling experiences.
Flaubert also wrote about his experiences with Maxime. In , he became an officer of the Legion of Honour. In he was nominated for the senate, but his election was f He became a professor at the University of Grenoble in , but was already well known for his literary criticism, and in he resigned his position to devote his time to literature. He was admitted to the French Academy on 16 January His political views were defined in La Campagne Nationaliste , lectures delivered in the provinces by him and by Godefroy Cavaignac.
His novels have been translated into numerous languages. He is considered to have been one of the most innovative French writers of the 20th century. His father took his family along on the many foreign trips his work required, stimulating his son's interest in travel and cross-cultural relations that came to define his writings.
He was a lifelong Catholic. He briefly supported Petain after France's fall, but joined the resistance as early as December He was the only member of the Academie Francaise to publish a resistance text with the Editions de Minuit. Joseph Ernest Renan French: He is best known for his influential and pioneering historical works on the origins of early Christianity,[3] and his political theories, especially concerning nationalism and national identity.
Renan is credited as being among the first scholars to advance the Khazar theory, which held that Ashkenazi Jews were descendants of the Khazars, Turkic peoples who had adopted Jewish religion and migrated to Western Europe following the collapse of their khanate. Dhawi, Al Dhawood , 1 vict. Conditions Monte naturelle: Unbeaten as a four-year-old in two starts: His strength of mind has always been his best asset. As a son of Amer, his precocity will undoubtedly make him a most attractive choice to breeders.
Margau Manganate , 21 starts, 4 wins, 13 places, dam of: FARH f Nizam , 6 wins, 7 places. Winner of Prix Nevadour Gr. Third of Qatar International Derby Gr. Jade des Pins, 12 starts, 1 win and 2 pl. Nashmee, colt by Akbar, 10 starts, 3 wins and 6 pl. Djavius des Landes, colt by Octavius, 27 starts, 8 wins, 10 pl.. Vahess du Croate, filly by Dahess, 11 starts, 4 wins, 4 pl.. Kasib OMN, colt by Munjiz, 4 starts, 3 pl. Beanie du Croate, filly by Dahess, 10 starts, 1 win, 4 pl. Unprince du Croate, colt by Dormane, 9 starts, 2 wins, 3 pl.
Nouillaugratin, f, 1 vict. Mleeh ex Safrant , m, 1 vict. Thus, Antigone coincides with the political action of those who are opposed to the codes already fixed and judged as necessary in an attempt to create a possible place of political action for those subjects whose juridical and ontological status is suspended. Navarro reminds us that Queer Studies has often used The Second Sex as a matter of reflection and as a starting point to articulate resistance to all of the forms that restrictive naturalisation of bodies and gender can take.
Although very different in their respective theoretical frames, one could easily read their respective contributions as a radicalisation of some of the most well- known Beauvoirian ideas. Navarro explores some of these connections as a way of acquiring a historical approach to how queer identities have irrupted into the field of feminism. Mauro Trentadue Centre for Psycho- Philosophical Education, Milan devotes his chapter to the Iranian exile writer Azar Nafisi and to the influence of Beauvoir on the feminist thinking in contemporary Iran.
Through the telling of his encounter with Nafisi during a presentation of her last book in Italy, Trentadue evidences the desire for freedom and democracy and the belief in self-determination of the human being that emerged from her discourse, in contrast with the authoritarian nature of the theocratic regime of the Islamic Republic of Iran. Nafisi describes Beauvoir in her most famous memoir Reading Lolita in Tehran , as an example of a respectable intellectual woman and, despite never mentioning The Second Sex as one of her readings, according to Trentadue it can be asserted with good reason that Azar Nafisi was familiar with it the first Persian edition was published in , just before the Islamic Revolution, and more recently republished in with a new translation.
The Adventure of French Philosophy. Beauvoir de , Simone. An Account of Modern China. Les Belles Im ages. All Said and Done. The Blood of Others. When Things of the Spirit Come First. All Men Are Mortal. Force of Circumstance, Volume II: The Ethics of Ambiguity. Diary of a Philosophy Student: University of Illinois Press. Cahiers de jeunesse An Exercise in Cultural History. Presses universitaires de France.
Reading Lolita in Tehran: A Memoir in Books. Triantafyllia Kadoglou 25 Le texte beauvoirien ou un intertexte social: Avec Les Belles Images et La Femme rompue Beauvoir surprend les lecteurs et les critiques par le renouvellement de sa technique et de son style. Je suis tout simplement jalouse. Devant les toiles de Marcel, Blomart raconte: Cette affiche prouve que nous voulons que les choses changent. Mais tout le monde sera beaucoup plus heureux. Francis et Gontier , Le Bruissement de la langue. Le Sang des autres. Les Mandarins, I et II. La force des choses, I et II.
Triantafyllia Kadoglou 37 —. Quand prime le spirituel. Dire et ne pas dire. Francis, Claude et Gontier, Fernande. Simone de Beauvoir Studies Elle cessa de croire en Dieu: Dans de telles conversations avec les hommes, nous voyons combien les mots des autres comptent pour Marcelle. Tous les hommes sont mortels. Anne, ou quand prime le spirituel QPS. Her philosophy of loving acts as an existential lighthouse so lovers can avoid being shipwrecked on the coral reef of romance.
The two most unique aspects of her philosophy of loving are: It is divided into three main sections. Traditionally, according to Beauvoir, women were doomed to immanence en-soi because they existed only in their facticity, i. Existentialism and Romantic Love. Their normal destiny was marriage and maternity, relegated to the monotonous chores of childbearing and housework, which are the boring, repetitive, unproductive and uncreative maintenance activities of life , Dependency was a ubiquitous condition for women because it was generally the easiest option due to the unequal opportunities afforded to men and women historically.
For example, the workplace was an unattractive option: The next section turns to the tasty lures on the fishing line of bad faith that characterise inauthentic loving. Seven deadly sins of inauthentic loving Beauvoir was an atheist so it was not actually sins that she expounded but rather the existential equivalent of a sin: These are the actions that Beauvoir frowns upon because they hoist the flag on the pirate ship of inauthentic loving. They are not physically deadly bu, according to Beauvoir, indulging in moral faults such as these is parallel to metaphysical suicide: Idolising and subordinating to a lover One of the biggest issues in romantic loving, according to Beauvoir, is the temptation of idolising a lover because it means voluntarily subordinating oneself and deliberately choosing immanence over transcendence.
Paula in The Mandarins is a prime example of a woman loving idolatrously because she uses love as an excuse to evade responsibility for establishing her own independent existence. She lives in immanence, sacrificing her singing career and fleeing from any possibility of taking up her own projects on the pretext that loving Henri is a full-time vocation. Henri, on the other hand, sees it as vegetating. It was impossible not to weaken from time to time and speak a few kind words to her, smile gently at her Beauvoir , 31— Women are happy, joyful and at peace when they love and are loved by a male they see as god-like because they derive prestige and feel justified from being necessary to him Beauvoir , — By latching onto what they believe is a stable and majestic male, Beauvoir suggests women piggyback their way through life, avoiding the strain of transcendence, i.
The grave risk is that if the loving relationship ceases, then the woman is cast adrift. When Paula sees separation between them, she dismisses it as superficial. However, the dream of merging is not an ontological structure; it is a belief. There are also men who dream about merging and are distraught to discover their lovers have opposing or disagreeable views, but Beauvoir tends not to write about them. Possessing and dominating a lover Associated with the idea of merging is the sense of belonging to one another.
Treating a lover as a possession, however, is a form of bad faith because, according to Beauvoir, of the basic fact that humans are not objects that can be appropriated or controlled like robots Beauvoir , and attempting to do so is to dehumanise them and undermine their development Smith , Nevertheless, people do fool themselves into thinking that if they possessed their lover, they would be able to control them. For example, although Paula takes on the role of being subservient to Henri, she uses her status to gain power over him. Paula attempts to make Henri her project and tries to control his career decisions.
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She seems not to realise that it is the responsibility of all individuals to create themselves and define their own unique essence. Moreover, her loving generosity becomes a tyranny and Henri stays with her temporarily out of pity and duty rather than love. So attempting to possess and control a lover is at odds with acknowledging that the other is free.
Devoting oneself to a lover One of the key misconceptions that many of us hold is that devotion in loving is good, selfless, generous and virtuous. However, Beauvoir upholds, it is rarely any of these things because it demands something in return. A woman in love desires her love to be requited and thus devotion, which she equates with loving generosity, risks becoming demanding and tyrannical Beauvoir , Essentially, Beauvoir portrays devotion as selfishness, possessiveness and domination in disguise.
A generous love would be much more agreeable yet it risks becoming a tyranny if the recipient does not want it or if one insists on something in return. Beauvoir is mysterious as to what constitutes a generous love without these issues. For example, Paula used Henri as the justification of her life.
As her one and only project, Paula sees herself as having created Henri and takes credit for his achievements. She fails to realise that Henri is the only one who can choose his mission. The peril is attaching oneself to something that one has no control over, which in this case is a lover.
Not diversifying Differences in the way men and women love each other is a source of conflict and misunderstanding, according to Beauvoir. While women in love make love not just the most important thing in their whole lives but often the only thing in their lives, men see it as only one element. Generally, according to Beauvoir, the right way to love is the way men do, which is not making the other person all-consuming like Paula did. If the lovers make the relationship their only project in life, the entire meaning in their life or the only source of their happiness, then they are left empty handed when the relationship ceases.
This is not an existential issue because although poverty is unappealing, it is not, in itself, bad faith. Believing in destiny For Beauvoir, to be human is to strive towards freely chosen ends so it is wrong to believe that one has a destiny. One of the problems women face is that they have been culturally conditioned to want the traditional feminine destiny of being a wife and mother.
From an existential point of view, Beauvoir should dismiss this social conditioning as bad faith on the basis it is deterministic but she does not. Nevertheless, Beauvoir plummets down the slippery slide of determinism when she says men do not experience nearly as much conflict with masculine destiny as do women with feminine destiny because of their anatomy. It is biological determinism to assert that transcendence is natural for men but unnatural for women, and it undermines her existential argument that we are free to choose our passion.
Rather, it is up to women to realise that while there are factors such as society and biology that may influence their thinking, their behaviour is not determined by it. The existential rub lies in the fact that we are born ontologically free ; individuals are responsible for their actions and therefore women are complicit in their subordinate situation. Beauvoir calls for men to end to the oppression and for women to stop accepting it.
According to Beauvoir, one has to be free from oppression to establish authentic loving relationships. Now that I have canvassed what Beauvoir says we should not do, let us see what she says we should do to love authentically. Loving authentically According to Beauvoir, Authentic love must be founded on reciprocal recognition of two freedoms; each lover would then experience himself as himself and as the other: This definition will be analysed below.
The first step towards an authentic loving relationship, according to Beauvoir, is for women to believe and be equal to men. This is achieved through transcendence and economic independence so that women become sovereign subjects like men, no longer need husbands to support them and have the freedom to choose how to live and love. However, men need to accept women as free and equal too. On both sides it requires modesty, generosity, trust and appreciation and respect of each other as free and separate individuals to lift the lovers to a plane of reciprocity and collaboration Brison , — In stark contrast to Paula, Anne in The Mandarins is a reasonable example of a transcending woman because she has her own career and is financially independent.
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She refuses to devote herself totally to Lewis because she thinks doing so will mean sacrificing everything else. Today, women seem to have discovered that with economic independence, it is easier than ever to refuse to give up transcendence for the sake of a bit of support. Even so, there are some women who, like Paula, do give up their career in order to support their partner. First, one could pass judgement that this is existentially immoral because voluntary servitude annihilates choice Morgan , Beauvoir brings to our attention the very sensible point that, if the relationship breaks down, people must have other interests so they do not lose everything.
In order for this to happen, both partners need to stop playing power games and be equal. She was completely torn apart by power games, using her status as a slave to try to control Henri. According to Beauvoir, without the distractions of submission and domination, the relationship becomes a free exchange and a flourishing of reciprocity and collaboration. Mutuality and respect renders these power games obsolete because both derive the benefits of having an other, but without either giving up their transcendence.
This is what we saw in the relationship between Anne and Lewis: Skye Cleary 53 Nevertheless, Beauvoir also argues that it is difficult for both partners to give up playing power games because men want to dominate and women know this. As a consequence, Beauvoir asserts women behave submissively because either they believe they are not as good as men or they are afraid that appearing to be intelligent and independent is unattractive, hindering their chances of finding love.
However, while a love slave will tempt some men, it is far from being the rule. There are plenty of men who do want someone to enrich their life rather than just do their laundry. The point that Beauvoir does not sufficiently explore is that men are individuals and are attracted to different types of women.
For example, Anne was intelligent, engaged in her own transcendence, appears to believe herself equal to men, and was attractive to at least three men in the novel. On the contrary, Paula behaved like a love slave and Henri grew to be revolted by her. It is up to women to create new values, embracing transcendence and femininity, free from the objectifying gaze of men, in order to live authentically. For example, in Australia, young women stay in high school longer and are more likely to be university educated and have a professional occupation Cassells et al.
There is greater psychosocial freedom for everyone to start and end relationships and to choose the type of relationship that best suits the individual and is compatible with their individual transcendence. It is not enough, however, for lovers to transcend independently.
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For Beauvoir, transcending together gives relationships strength. It is up to each couple to agree what that will be Beauvoir , Beauvoir admits so many degrees of commonality that it could conceivably cover anything at all, as long as lovers can share or reconcile them. First, I think Beauvoir has a fairly narrow view of power and domination. She portrays power struggles in relationships as pejorative and hostile, and what lovers ought to strive for is harmony , Yet this should not be the case for she says elsewhere explicitly that to live and become is to struggle and freedom must constantly be fought for , This should be no different in loving relationships but Beauvoir does not give credence to the idea that alterity in relationships can develop galvanising strength, creativity and energy.
Smith, for example, suggests that possession involves preservation and protection , and power is not just about dominating but also cooperating, energising, implementing and acting effectively; and power does not have to be over people but also among them , Beauvoir seems to be heading towards this when she advocates choosing a cause together to work towards, but does not go this far. As Beauvoir points out, it is fraught with danger to do so because existentially it is up to every individual to define themselves and not attempt to define themselves by identification with a lover ; doing so tends to foster games of idolisation, devotion, submission, domination and possession.
The question one might ask is: Yet if we consider the individual subjective existential experience, would any lover say it changed nothing? Also, if we are free to choose our passion, why could that passion not be for a lover? Third, there is the question as to how loving relationships impact freedom. Beauvoir sees love and freedom as compatible, albeit with some difficulty.
However, the problem for the existentialists, who revere freedom and any limitation on it, is that the phenomenon of loving tends to restrict freedom because the common approach is exclusivity. Nevertheless, as I have argued above, for Beauvoir there is a difference between inauthentic and authentic loving. However, if authentic loving, as Beauvoir portrays it, is a matter of working on goals together, then loving in that sense opens up opportunities to help and support each other to achieve those goals, without concerns of submission and domination.
Fourth, Beauvoir saw devotion to another person and transcendence as incompatible, and so dismissed devotion entirely.
French literary critics
Yet there is no reason why both cannot be integrated into an authentic existence, but Beauvoir does not address this in her philosophy. There is no existential rule to suggest that devotion has to be absolute and focused only on one thing. Most people do balance devotion and transcendence, if only pre- reflectively. Smith suggests that one can derive a sense of identity from a lover without adopting the lover as a project , Devotion is consistent with existentialism in the context of dedicating oneself passionately to a freely chosen project.
Lovers who have no interests outside their relationship sink together into the quicksand, like Tristan and Isolde. Finally, Beauvoir is extraordinarily insightful in pinpointing the sources of inauthentic behaviour in loving relationships that degenerate into power games of idolising, submitting, dominating, possessing, etc. But I do not think these games are exclusively a female domain, which is what Beauvoir tends to suggest. A lot of what Beauvoir says about women can be applicable to men too, especially anyone encountering anxiety.
Ontologically, there is no reason why this anxiety and response applies only to women. It is equally possible for a man to become anxious about relationship security or to idolise and be subservient to a lover. It would have been a more rounded analysis had Beauvoir focused on anxiety and the psychodynamics of relationships rather than only the female sex. Conclusion Beauvoir enriches our understanding of the complexity of problems of loving with her analysis of what constitutes inauthentic loving and the conditions under which authentic existential loving relationships ought to be achievable.
Her legacy is to acknowledge that heterosexual romantic loving relationships are so important that they tend to become a major part of our lives. Although if the individuals have no other interests, there is a risk of inauthentic loving due to the power struggles that emanate from dependence. An inauthentic relationship is recessive because it does not help the individuals propel into the future or transcend.
It is stagnating and not creative, just wasting time together and wallowing. Beauvoir encourages lovers to do something. It requires mutual agreement of how to live lovingly in order for the relationship to endure and for both partners to love existentially. She acknowledges it will not be easy and it is up to each couple to work it out together. Being supportive in this sense need not be submission but rather together tackling the world, contributing more to the world than they could alone, and pushing each other to go further beyond themselves.
Skye Cleary 57 Bibliography Badinter, Elisabeth. The Literature of Possibility: A Study in Humanistic Existentialism. The Prime of Life. Deutsch, Weidenfeld and Nicolson. In Philosophical Writings, edited by M. Le Bon de Beauvoir. She Works Hard for the Money: Australian Women and the Gender Divide. Simone de Beauvoir on Woman.
Fairleigh Dickinson University Press. Sartre lui oppose aussi une critique virulente. La Force des choses. Les cahiers du christianisme social 3: Presses Universitaires de Rennes. As the translator of the American edition of the Cahiers, entitled Diary of a Philosophy Student, I continue to seek the best solution to being true to Beauvoir while presenting the most comprehensible text to readers.
For that reason my annotated English translation of the then existing notebooks for —27 was published in , two years before the French edition came out. During that two years, Sylvie Le Bon de Beauvoir discovered the third notebook and additional entries for other notebooks that clarified certain textual references and added approximately additional published pages to the corpus of the Cahiers.
My work on the second volume thus now includes the translation of the additional pages and the contemplatation of proposed changes to some of my translations in the first volume. This task requires avoiding any terms that will imply philosophy where it is not implied or that will remove philosophy where it is suggested. In addition, the annotation requires a constant search for terms that might puzzle the average American reader and for explanations of them that would be useful for scholars or neophytes.
Focus of this study This study will focus on two common difficulties involved in translating this Beauvoirian text and justify my proposed solutions as I continue work on the second volume. The first problem concerns finding the most fitting interpretation and translation for one ambiguous reference involving a proper name. The second involves a stylistic difficulty that has caused numerous e-mail exchanges between my co-editors and myself: In other instances, certain troublesome sentences have disappeared entirely.
There are also changes in the spelling of names, in punctuation, and in the transcription of entire words. Other alterations in words are similarly so slight that the translation remains unchanged so there is no need for a note. Nevertheless, to offer the reader and scholar the most possible information, I must also add notes to translate the footnotes provided by Sylvie Le Bon de Beauvoir within the French addition. This means that there are now three types of annotations instead of only two. The first type, the footnote, translates the notes added by Beauvoir in the margins of her diary as she reread it, or offers information on her placement and highlighting of words in the handwritten manuscript.
In the first volume of the annotated translation, Diary of a Philosophy Student, the second kind, the endnotes, serve to explain cultural or historical references or difficulties for the non-specialist reader. Now, as I complete the second volume of this translation, I must also indicate which endnotes translate the footnotes provided by Sylve Le Bon de Beauvoir in the French edition of Cahiers. Annotating and translating elusive allusions Yet some modifications of words and the notes provided by Sylvie Le Bon de Beauvoir diverge greatly from the original approved transcription.
One such textual moment that presents a troublesome translation in terms of word choice and context in which the published edition records a different version of a proper name than that agreed upon in the approved transcription and thus provides an alternate annotation in the published French edition occurs in the Wednesday, November 21, diary entry Beauvoir , It might engender hypothetical arguments about Beauvoir and sexuality that this context does not suggest in French.
Solving the interpretive problem requires understanding the context but part of the problem is that since the French edition of the diary appeared in , there are now two versions of a name referenced in the text. The current translation in process for this is as follows. But I wonder, what does each version bring to our understanding of Beauvoir?
The originally approved transcription, showing Lucian, offers more fruitful results. Beauvoir refers to one of his works in her essay on old age, La Vieillesse, and adds a note on Lucian describing him as a non-religious sceptic and satirist who mocked Christianity Beauvoir , Pythagoras the Cock cures the cobbler of his desire for riches with the story of his own former unhappy existence as a powerful king who was poisoned by his own son.
Within this text by Lucian, Pythagoras the Cock Philosopher touches upon several themes dear to Beauvoir in many of her works. Pythagoras the Cock Philosopher proves the disadvantages of being rich. Pythagoras the Cock Philosopher tells the story of his many lives as he is reincarnated after the death of each body. In the novel, Tous les Hommes sont mortels, Beauvoir chooses Fosca, who drank a magic elixir to obtain immortality, to tell the story of the many facets of his life throughout the ages.
During one of his reincarnations, Pythagoras, the Cock Philosopher was Aspasia, the Milesian courtesan. Pythagoras the Cock Philosopher informs Micyllus that he too will be a woman in one of his future lives Lucian, Like Beauvoir, the Cock Philosopher points out the value of the body and its influence on daily decisions and judgements. I was a philosopher in those days: Now, on the contrary, I propose to eat beans; they are an unexceptionable diet for birds Lucian, Beauvoir seemingly transforms this instance in her diary into a long paragraph, which blurs or omits direct reference to some of these subjects while appearing to allude to them.
She introduces the notion of Plato who is often confused with Pythagoras in a paragraph discussing her forays into bars and notes how costly it is to buy books concerning him: In the same paragraph, she introduces her discussion with Riquet as follows: Of potential importance in these lines from her first autobiographical tome is the fact that there exists a lot of confusion concerning Plato and Pythagoras.
The Stanford Encyclopedia of Philosophy, for example, shows that as early as the first centuries BCE, it was fashionable to present Pythagoras as a quasi-deity who originated many of the ideas in the Greek philosophical tradition, including those of Plato and Aristotle Huffman. Beauvoir read and spoke English well by the time that she wrote her memoirs, as her approximately letters written in English to Nelson Algren, her American lover, attest.
Use of the historical present is commonplace in diaries but a mixture of past tense and historical present often surprises a reader and signals that closer attention might be needed to certain areas of the text. For example, the entry of January 27, shows a series of paragraphs recounting the recent past in historical present tense for these, I will provide the French and the English so that you can have a better idea of what is being translated.
It is perhaps philosophically meaningful that these passages also stress the importance of presence. The first begins as follows: I apologise for some books that I had loaned her and that had caused trouble]. The second paragraph continues: Another example, her entry of September 27, , also contains these tense switches. Cahiers I have translated this part as follows.
Barbara Klaw 77 I walked down the boulevards of Montmartre, smiling at the Morris columns.
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Then the passage shifts without warning to a present tense. Cahiers, —66 On boulevard Malesherbes, I am carried away by a radiant and lilting enthusiasm--Parisian couples cross my path; without envy, but with tenderness, I watch them, [ A small dwarf at the corner of the rue Royale is selling violets. Cahiers, And in the morning at the Institut Catholique as I studied Leibniz and Locke, I had the illusion that it would be easy to finally surrender the year's end to the discipline of the competitive exam. Pleasure to see him again and to be on this terrace again so simply. Reasons to intersperse the past and the historical present tenses My point is that Beauvoir seems to revert to the present tense for moments that have particularly moved her or had a lasting impact on her.
Her diary shows that she feels the most united with her thought and self when neither the future or the past exist, when there is only the present. I coincide with my thought. I coincide with myself. In each of these passages, conflating everything into past tense would also destroy the temporal flavour of the text in English and remove allusions to all English-language authors and philosophers who mix these tenses for stylistic or philosophical effect.
Brinton provides an excellent overview of both the linguistic reasons and literary precedent for mixing past and historical present tenses in English-language literature from medieval literature onward. As she shows, the use of historical present in medieval literature is quite common. It was thought that mixing the present tense with the past made certain events more vivid.
Nineteenth-century writer Charles Dickens is often considered to be the first to use the historical present in a sustained and purposeful way for description and narration. Mixing the historical present with the past tense serves several useful functions. It makes things present to the readers by bringing them before the event or by bringing the event before their eyes Lee , The reader as eyewitness thus experiences an increase in the vividness, the excitement, the anticipation, the suspense, and the surprise of the unfolding of the events displayed. Events therefore become unrelated incidents without historical or logical reason Casparis , Although many argue that the use of the historical present may not in itself be a significant indication of the vividness of any particular event, the switch between past and present or between present and past is always meaningful Wolfson , and introduces important structural boundaries in a text.
If compared to a movie, the switch to historical present indicates a close-up shot, a main action that is sudden, unexpected, important or odd Frey , 43; Visser , Reasons Beauvoir read and wrote Beauvoir, as we know, read voraciously and wrote frequently for several reasons. Reading and writing were ways for her to think through her opinions of what she was reading or thinking or feeling Dayan and Ribowska , These activities also allowed her to realise her desire to hang onto every second by recording her life Dayan and Ribowska , She hoped her writing would help people Dayan and Ribowska , From early childhood onward, she wanted to be a writer.
She was fascinated by style and genre, and comments increasingly on its use in her early diary, autobiographical tomes and interviews Dayan and Ribowska , 30—31, Many of these authors wrote during the first half of the twentieth century. Katherine Mansfield, whose collection of short stories, Bliss, she was reading for the second time on May 19, ; Isabella Duncan, whose autobiography, My Life, she read and reacted against on May 13, ; and from later comments, we know that she read Charlotte Bronte and Virginia Woolf, two other authors who played frequently with tense-switching.
In front of me there is a hedge of ivy. On December 27, Mansfield wrote the following passage: I went out into the garden just now. It is starry and mild. The leaves of the palm are like down-drooping feathers; the grass looks soft, unreal, like moss. The sea sounded, and a little bell was ringing, and one fancied — was it real, was it imaginary?
Some one brings in food from the dark, lamp-stained yard. Mansfield , July 14 shows another odd combination of past and present: They are not important at all!? I suddenly found myself outside the library in Woerishofen: Mansfield , In her November 21, entry, Mansfield even comments on the importance of varying past and present.
To-day I began to write, seriously, The Weak Heart, — a story which fascinates me deeply. Mansfield , In conclusion, this study points to the importance and difficulty of establishing an accurate transcription of a handwritten manuscript, and the subsequent complexity involved in producing faithful translations of such transcriptions.
Bibliography Beauvoir de , Simone. Tous les Hommes sont mortels. Diary of a Philosophy Student. Translated by Barbara Klaw. Edited by Sylvie Le Bon de Beauvoir. The Present Tense in Narration. Journal of English and Germanic Philology The Stanford Encyclopedia of Philosophy. U of Wisconsin Press. Works of Lucian, Vol. Journal of Katherine Mansfield. The American Journal of Philology 97 4: Ness, Lynn and Caroline Duncan-Rose. Peter Maher, et al. Current Issues in Linguistic Theory Vinay, Jean-Paul and J. An Historical Syntax of the English Language.
Syntactical Units with One Verb. Beauvoir a, Madame Mabille envoie ses filles aux Halles de Paris Beauvoir a, Se nourrir devenait une entreprise de longue haleine, et harassante Beauvoir a, On se gorgea de nourriture Beauvoir a, Le chauffeur finit par me proposer de dormir au garage, dans sa voiture [ La question reste ouverte. Ainsi, en zone Sud, en Il y a glissement du politique vers le non-politique. Simone de Beauvoir aurait-elle un but plus noble? Cf aussi aussi Albou- Tabart, al. La Force des choses I. La Force des choses II. Le Ventre de Paris. Le Livre de poche. At the same time, she claimed that, despite this fact, her own experience of Asia, in this specific case of China, maintained its value because of her absolute good faith in describing what she had witnessed ibidem.
Indeed, on board a plane flying over the Gobi desert in , like the Marco Polo described by the Italian writer Maria Bellonci , she asked herself what she would have seen and discovered in Maoist China, where she and Sartre had been invited as official guests of the Chinese Communist Party. Actually, she was not interested at all in the study of classic China: Its enduring influence lasted, just disguised under the rhetoric of the Communist Party, under the rule of Mao and beyond.