‘Wuthering Heights’, the female version of the male form & ‘The Second Sex’ in it

Abhisek Chakraborty

doi:10.22161/ijels.61.28

‘Wuthering Heights’, the female version of the male form & ‘The Second Sex’ in it

International Journal of English Literature and Social Sciences ◽

10.22161/ijels.61.28 ◽

2021 ◽

Vol 6 (1) ◽

pp. 235-240

Author(s):

Abhisek Chakraborty

Keyword(s):

Wuthering Heights ◽

Second Sex ◽

Female Version

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Sociocultural Attitudes Towards Appearance Questionnaire–Revised Female Version

PsycTESTS Dataset ◽

10.1037/t01160-000 ◽

1997 ◽

Author(s):

Dale L. Cusumano ◽

J. Kevin Thompson

Keyword(s):

Sociocultural Attitudes ◽

Female Version

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Attitudes Regarding Bisexuality Scale- Female Version

PsycTESTS Dataset ◽

10.1037/t06975-000 ◽

1999 ◽

Author(s):

Jonathan J. Mohr ◽

Aaron B. Rochlen

Keyword(s):

Female Version

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Simone de Beauvoir's Philosophy of Individuation

10.3366/edinburgh/9781474418874.001.0001 ◽

2017 ◽

Cited By ~ 2

Author(s):

Laura Hengehold

Keyword(s):

Lived Experience ◽

20Th Century ◽

Sexual Difference ◽

Gilles Deleuze ◽

The Other ◽

Simone De Beauvoir ◽

Second Sex ◽

Other Hand ◽

The World

Most studies of Simone de Beauvoir situate her with respect to Hegel and the tradition of 20th-century phenomenology begun by Husserl, Heidegger, and Merleau-Ponty. This book analyzes The Second Sex in light of the concepts of becoming, problematization, and the Other found in Gilles Deleuze. Reading Beauvoir through a Deleuzian lens allows more emphasis to be placed on Beauvoir's early interest in Bergson and Leibniz, and on the individuation of consciousness, a puzzle of continuing interest to both phenomenologists and Deleuzians. By engaging with the philosophical issues in her novels and student diaries, this book rethinks Beauvoir’s focus on recognition in The Second Sex in terms of women’s struggle to individuate themselves despite sexist forms of representation. It shows how specific forms of women’s “lived experience” can be understood as the result of habits conforming to and resisting this sexist “sense.” Later feminists put forward important criticisms regarding Beauvoir’s claims not to be a philosopher, as well as the value of sexual difference and the supposedly Eurocentric universalism of her thought. Deleuzians, on the other hand, might well object to her ideas about recognition. This book attempts to address those criticisms, while challenging the historicist assumptions behind many efforts to establish Beauvoir’s significance as a philosopher and feminist thinker. As a result, readers can establish a productive relationship between Beauvoir’s “problems” and those of women around the world who read her work under very different circumstances.

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