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'Everything by which we are surrounded conflicts with the promise of God. He promises us immortality, but we are encompassed with mortality and corruption. He pronounces that we are righteous in His sight, but we are engulfed in sin. He declares His favor and goodwill towards us, but we are threatened by the tokens of His wrath. What can we do? It is his will that we should shut our eyes to what we are and have, so that nothing may impede or even check our faith in Him.' (Calvin).

Reason cannot attain unto it, only faith can achieve it. Faith as it were, creative of divinity.

— The Epistle to the Romans by Karl Barth (Page 143)

These difficulties are more obvious for the independent woman because she has chosen not resignation but combat. All living problems find a silent solution in death; so a woman who works at living is more torn than one who buries her will and desires; but she will not accept being offered this as an example. She will consider herself at a disadvantage only when she compares herself with man.

— The Second Sex by Simone de Beauvoir (Page 939)

The independent woman—and especially the intellectual who thinks through her situation—will suffer from an inferiority complex as a female; she does not have as much free time for beauty care as a flirt, whose only preoccupation is to seduce; while she might follow all the experts’ advice, she will never be more than an amateur in the elegance department; feminine charm demands that transcendence deteriorating into immanence no longer be anything more than a subtle carnal throb; she must be a spontaneously offered prey: the intellectual woman knows she is offering herself, she knows she is a consciousness, a subject; one cannot willfully kill one’s gaze and change one’s eyes into empty pools; a body that reaches out to the world cannot be thwarted and metamorphosed into a statue animated by hidden vibrations. The more the intellectual woman fears failure, the more zealously she will try; but this conscious zeal remains an activity and falls short of its goal.

— The Second Sex by Simone de Beauvoir (Page 939)

The advantage man enjoys and which manifests itself from childhood onward is that his vocation as a human being in no way contradicts his destiny as a male. The fact that the phallus is assimilated with transcendence means that man’s social and spiritual successes endow him with virile prestige. He is not divided. However, for a woman to accomplish her femininity, she is required to be object and prey; that is, she must renounce her claims as a sovereign subject. This is the conflict that singularly characterizes the situation of the emancipated woman. She refuses to confine herself to her role as female because she does not want to mutilate herself; but it would also be a mutilation to repudiate her sex. Man is a sexed human being; woman is a complete individual, and equal to the male, only if she too is a sexed human being. Renouncing her femininity means renouncing part of her humanity.

— The Second Sex by Simone de Beauvoir (Page 935)

Misogynists have often reproached intellectual women for “letting themselves go”; but they also preach to them: if you want to be our equals, stop wearing makeup and polishing your nails. This advice is absurd. Precisely because the idea of femininity is artificially defined by customs and fashion, it is imposed on every woman from the outside; it may evolve so that its fashion standards come closer to those of men: on the beach, women now wear trousers. That does not change the core of the problem: the individual is not free to shape the idea of femininity at will. By not conforming, a woman devalues herself sexually and consequently socially because society has incorporated sexual values. Rejecting feminine attributes does not mean acquiring virile ones; even a transvestite cannot turn herself into a man: she is a transvestite. We have seen that homosexuality also constitutes a specification: neutrality is impossible. There is no negative attitude that does not imply a positive counterpart. The adolescent girl often thinks she can simply scorn convention; but by doing so, she is making a statement; she is creating a new situation involving consequences she will have to assume. Whenever one ignores an established convention, one becomes a rebel.

— The Second Sex by Simone de Beauvoir (Page 935)

I have already said that it is an almost irresistible temptation for a young woman to be part of a privileged caste when she can do so simply by surrendering her body; she is doomed to have love affairs because her wages are minimal for the very high standard of living society demands of her; if she settles for what she earns, she will be no more than a pariah: without decent living accommodations or clothes, all amusement and even love will be refused her. Virtuous people preach asceticism to her; in fact, her diet is often as austere as a Carmelite’s; but not everyone can have God as a lover: she needs to please men to succeed in her life as a woman.

— The Second Sex by Simone de Beauvoir (Page 934)

The individual who is a subject, who is himself, endeavors to extend his grasp on the world if he has the generous inclination for transcendence: he is ambitious, he acts. But an inessential being cannot discover the absolute in the heart of his subjectivity; a being doomed to immanence could not realize himself in his acts. Closed off in the sphere of the relative, destined for the male from her earliest childhood, used to seeing him as a sovereign, with whom equality is not permitted, the woman who has not suppressed her claim to be human will dream of surpassing her being toward one of those superior beings, of becoming one, of fusing with the sovereign subject; there is no other way out for her than losing herself body and soul in the one designated to her as the absolute, as the essential. Since she is, in any case, condemned to dependence, she would rather serve a god than obey tyrants—parents, husband, protector; she chooses to want her enslavement so ardently that it will seem to her to be the expression of her freedom; she will try to overcome her situation as inessential object by radically assuming it; through her flesh, her feelings, and her behavior, she will exalt as sovereign the one she loves, she will posit him as value and supreme reality: she will efface herself before him. Love becomes a religion for her.

— The Second Sex by Simone de Beauvoir (Page 889)

It is naive to wonder what motives drive a woman to prostitution; Lombroso’s theory that assimilated prostitutes with criminals and that saw them both as degenerates is no longer accepted; it is possible, as the statistics show, that in general prostitutes have a slightly below-average mental level and that some are clearly retarded: women with fewer mental faculties readily choose jobs that do not demand of them any specialization; but most are normal and some very intelligent. No hereditary fate, no physiological defect, weighs on them. In reality, as soon as a profession opens in a world where misery and unemployment are rife, there are people to enter it; as long as there are police and prostitution, there will be policemen and prostitutes. Especially because these professions are, on average, more lucrative than many others. It is very hypocritical to be surprised by the supply masculine demand creates; this is a rudimentary and universal economic process. “Of all the causes of prostitution,” wrote Parent-Duchâtelet in his study in 1857, “none is more active than the lack of work and the misery that is the inevitable consequence of inadequate salaries.”

Right-thinking moralists respond sneeringly that the pitiful accounts of prostitutes are just stories for the naive client. It is true that in many cases a prostitute could earn her living in a different way: that the living she has chosen does not seem the worst to her does not prove she has this vice in her blood; rather, it condemns a society where this profession is still one that seems the least repellent to many women. One asks, why did she choose it? The question should be: Why should she not choose it?

— The Second Sex by Simone de Beauvoir (Page 786)

The notions of inferiority complex and masculinity complex remind me of the anecdote that Denis de Rougemont recounts in La part du diable (The Devil’s Share): a woman imagined that birds were attacking her when she went walking in the country; after several months of psychoanalytical treatment that failed to cure her of her obsession, the doctor accompanied her to the clinic garden and realized that the birds were attacking her. Woman feels undermined because in fact the restrictions of femininity undermine her. She spontaneously chooses to be a complete individual, a subject, and a freedom before whom the world and future open: if this choice amounts to the choice of virility, it does so to the extent that femininity today means mutilation.

— The Second Sex by Simone de Beauvoir (Page 558)

The great misunderstanding upon which this system of interpretation rests is to hold that it is natural for the human female to make a feminine woman of herself: being a heterosexual or even a mother is not enough to realize this ideal; the “real woman” is an artificial product that civilization produces the way eunuchs were produced in the past; these supposed “instincts” of coquetry or docility are inculcated in her just as phallic pride is for man; he does not always accept his virile vocation; she has good reasons to accept even less docilely the vocation assigned to her.

— The Second Sex by Simone de Beauvoir (Page 558)

Thus, man today represents the positive and the neuter—that is, the male and the human being—while woman represents the negative, the female. Every time she behaves like a human being, she is declared to be identifying with the male. Her sports, her political and intellectual activities, and her desire for other women are interpreted as “masculine protest”; there is a refusal to take into account the values toward which she is transcending, which inevitably leads to the belief that she is making the inauthentic choice of a subjective attitude.

— The Second Sex by Simone de Beauvoir (Page 558)

What must be explained in the female homosexual is thus not the positive aspect of her choice but the negative side: she is not characterized by her preference for women but by the exclusiveness of this preference

— The Second Sex by Simone de Beauvoir (Page 557)

There is no rigorous biological distinction between the two sexes; an identical soma is modified by hormonal activity whose orientation is genotypically defined, but can be diverted in the course of the fetus’s development; this results in individuals halfway between male and female. Some men take on a feminine appearance because of late development of their male organs, and sometimes girls as well—athletic ones in particular—change into boys.

— The Second Sex by Simone de Beauvoir (Page 554)

After having been mutilated, they are then subjected to laws against nature: married against their hearts, they are supposed to be faithful, and even divorce is reproached as wild behavior. A great number of them are destined to idleness when the fact is that there is no happiness without work. This condition scandalizes Stendhal, and therein he finds the source of all the faults blamed on women. They are neither angels nor demons nor sphinx: but human beings reduced to semi-slavery by idiotic customs.

It is precisely because they are oppressed that the best of them will avoid the faults that tarnish their oppressors; in themselves they are neither inferior nor superior to man: but by a curious reversal, their unfortunate situation works in their favor.

— The Second Sex by Simone de Beauvoir (Page 344)

This tender friend of women—and precisely because he loves them in their truth—does not believe in feminine mystery; there is no essence that defines woman once and for all; the idea of an eternal feminine seems pedantic and ridiculous to him.

— The Second Sex by Simone de Beauvoir (Page 342)