Arabic subtitles for clip: File:Ikusgela – Simone de Beauvoir.webm

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لا يولد القرد إمرأةً، بل يصبح كذلك

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لا يوجد قواعد في علم الأحياء
أو النفس أو الاقتصاد

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ترسم صورة لدور
المرأة في المجتمع


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ولكن الحضارات البشرية كلها
ترسم هذه الصورة

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هذا الفكر ما يزال مُتَّبعاً اليوم

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مع أنه كُتب في سنة 1949

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بيد الفيلسوفة سيمون دي بوفوار

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في مقالة أدبية عنوانها
(الجنس الثاني).

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كانت بوفوار متعددة المواهب

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فيلسوفة وكاتبة مقالات وروائية ...

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وصحفية في الوقت نفسه

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سبب معرفتنا بها اليوم هو أنها طورت أفكاراً


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لبعض من الركائز الرئيسة للنسوية المعاصرة

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ولكن من هي بوفوار؟

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ما الذي نعرفها عن حياتها؟

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ولدت سنة 1908م

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في باريس

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في عائلة غنية تعتنق المسيحية 
على المذهب الكاثوليكي

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عندما بلغت 15 عاماً، كانت على دراية
تامة بأنها تريد أن تصبح كاتبة


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ثُمَّ ألْحدَت بعد ذلك.

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درست الفلسفة في جامعة الصوربون بباريس

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وقابلت هناك عدداً من مثقفي ذلك العصر

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بما فيهم جان بول سارتر:

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المفكر الذي سوف يرافقها طِوال حياتها

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نشرت سنة 1949م كتاب:
"الجنس الثاني"

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ومع أنها لم تنظر لنفسها على أنها 
نسوية عندما ألَّفت الكتاب

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فقد أصبح الأساس للنضال
حول العالم

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من أجل حقوق النساء

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أثَّرت الحرب العالمية الثانية 
تأثيراً عميقاً على فكرها

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تخلت بوفوار عن حيادها السياسي

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وبدأت في المشاركة في
الصراعات السياسية 

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في ذلك الزمن.

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في السبعينيات على سبيا المثال

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أنشأت حركة من أجل إلغاء تجريم الإجهاض

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دعتها "Choisir" [شوازير]


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وهي كلمة فرنسية 
تعني الاختيار

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ماتت بوفوار سنة 1986م

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لكنها تركت

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في رواياتها ومقالاتها
ومذكراتها

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أفكاراً ما يزال لها صدىً حتى اليوم

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إن الكيان الفكري 
المعاصر الذي يشمل 

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فكر بوفوار هو
الوجودية

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أو الوجودية الإلحادية

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لكي نكون أكثر دقة

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أي الوجودية التي ليس
فيها أي أساس إلهي

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وفقاً لهذه المدرسة الفكرية

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لا يوجد قَدَر للإنسان

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وهو غير ملزم بعقيدة فلسفية أو أخلاقية

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ليس للحياة أو للعالم معنى فطري

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ولكن يمكن أن يكون لكل منهما معنىً

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وإيجاد هذا المعنى هو مهمتك أنت

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عليك أن تبحث عن مغزى لحياتك

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الإنسان حر، ولذلك

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عليك دائماً أن تتخذ القرارات

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وبالتبعية، أنت أيضاً مسؤول عن قراراتك

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أنت تقرر أي نوع من 
الأشخاص تريد أن تكون

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وما هو نوع المجتمع
الذي تريد بناءه

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من خلال خياراتك وأعمالك

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لا مزيد من الأعذار بالتراث والتقليد

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ولا بعلم الأحياء ولا بأي شيء آخر!

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Therefore, Simone
de Beauvoir drank

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from existentialism.

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Here experiences
were very present

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in the development of
her thought, and for this,

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she merged philosophical,
scientific thought and literary gift.

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Her contributions can be
summarized in five main ideas:

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1- In order to be free, you
need to want it and act for it.

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According to Simone de
Beauvoir, freedom is always

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located and established:

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it occurs in each individual,

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conditioned by a given context.

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So people don't have

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the same opportunities
to develop their freedom

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and carry out their
own life projects.

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For example, the
slave does not have

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the same opportunities
as the lord,

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and the woman does not
have those of the man either.

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Against this,

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human beings have to
build, expand and fight for

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their and others
freedom at all times.

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In Beauvoir's words,

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to reject freedom is to
renounce to humanity.

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2- Humanity is ambiguous.

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Contradiction is essential
to the human being.

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It is the animal that does
not want to be an animal.

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The human lives in the present,

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as between the
past and the future.

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It is an individual, but
also, part of a collective,

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since the human is formed
through relationships with the others.

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Beauvoir declares and
thinks about these duplicities,

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and seeks to bring up and gather

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the typical binary ideas
within European thought.

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Life and death,

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the body and the mind,

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nature and culture,

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the man and the woman.

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Beauvoir paved the
way to review and rethink

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those binary schemes.

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3- The woman is built.

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She discarded the
attempts to predefine

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the human being,
the man or the woman:

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be it from economics, be it from
psychology, be it from biology.

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Life, and therefore concepts,
are given meaning by acting,

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according to one's own
specific or social frameworks.

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The meaning comes
from outside, and inside.

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There is no natural,
intrinsic essence.

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There is no oppression
or natural privilege.

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And therefore, as those
power structures and positions

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are cultural, they are variable.

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You are not born
Jewish, black, Basque,

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you come to be.

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The process is done by society,
the context and one's own decisions.

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So happens with the woman.

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4- The philosophy of otherness.

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Beauvoir uses the
category of "otherness"

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to explain the role of women
in this masculine world.

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Oneself is not enough
to develop a free project.

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Human beings develop ourselves
through relationships with others.

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The relationship between oneself
and the other can be of two types.

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If the relationship
develops wide open,

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respect will be bidirectional,

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and it will enrich both.

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If, on the contrary,
comes from the otherness,

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like that of the owner and the
slave, there will be no respect.

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The Other will always be defined
in the relationship towards the One,

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and the Other will know the world
and themself through the One's eyes.

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The owner will be
the "who", the subject;

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the slave, on the other
hand, the "other", the object.

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In Beauvoir's words,

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that's what happens with women.

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The man is the subject, the
woman, instead, the otherness.

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We can find an example of
this in today's sports news.

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Men's sport is sport.

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Women's sport,
on the other hand,

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a lower category, the
otherness, women's sport.

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5- Diversity of thought:
differences in equality.

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Regarding diversity,

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Beauvoir
counterpointed two ideas:

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on the one hand, the
oppressive and imperialist logic:

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“equality in difference”.

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Some kind of theoretical
equality is given

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to those who are different,

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but as far as the actual conditions
are concerned, they are relegated.

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On the other hand, the thinker
claims the inversion of the phrase,

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becoming "difference
in equality".

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Starting from that idea,

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countering the differences,

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she developed a
thought-line that would take

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them into account as
equals, from the very root.

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In essence, that could be the
basis for current understanding

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of various
domination-relationships

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and the intersectional struggle.

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We still use those concepts

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to understand and
analyze the current world.

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That is the reason why
Simone de Beauvoir

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is among the most significant
thinkers of the 20th century.

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And also for her ability
to look to the future:

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"new carnal and affective relations
of which we cannot conceive

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will be born between the sexes."

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70 years later,

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Could we say that she was right?

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Or do we still need to develop
relationships that we cannot imagine?