The Second Sex: When Sacrifice Is Praised, Inequality Is Concealed

Written by Xinyue Li

Art by Sophia Yang

---

---

Simone de Beauvoir's The Second Sex is not only a foundational work of feminist thought but also a mirror that continues to reflect contemporary reality. Against the backdrop of ever-evolving gender issues, its ideas remain profoundly impactful.

Where does its power stem from? The answer lies in her revelation of the “Other.” Throughout millennia of human societal development, men were long regarded as the “subject of humanity,” while women were relegated to the position of “the other”—not as independent individuals, but as appendages and references to men. As de Beauvoir states in her book: Women are not born, but made. Women's gender roles are shaped by social, cultural, educational, and power dynamics—not biologically determined. History and religion have further imposed dual constraints. De Beauvoir notes that true matriarchy never existed; myths and monuments celebrating goddesses and fertility cults were mere constructs within patriarchal societies. For instance, Eve's original sin, the Virgin Mary's purity, Chinese foot-binding, and European corsets all demonstrate that women have been either mythologized or objectified as “the Other,” never truly regarded as complete subjects.

Among the multiple shackles binding female identity, one myth that remains strikingly evident in contemporary society is the notion of “motherhood as a natural duty.” Simone de Beauvoir observed that society often portrays motherhood as an innate mission for women, as if pregnancy, breastfeeding, and child-rearing were inescapable “natural duties.” Yet, in her view, this narrative that sanctifies and naturalizes maternal love obscures the hidden costs behind it. Let us return to reality. Consider this: a 24/7 nanny, a private chef, a childcare specialist—each of these roles, taken individually, commands a high salary. Yet when all these responsibilities fall upon a “stay-at-home mother,” she receives neither the social security nor the respect she deserves. She does more, yet countless meals, mountains of chores, and the exhaustion of raising children are often brushed aside with a casual “it's your job.” Simone de Beauvoir warned us long ago that romanticizing sacrifice as “maternal love” or “natural duty” normalizes women's contributions, thereby legitimizing inequality over countless generations.

Yet The Second Sex does not stop at indictment; it also seeks solutions. The first crucial step is economic independence. Without their own income, women struggle to gain genuine voice within families and society, making them more vulnerable to dependency. Equally vital is intellectual awakening. Only by recognizing that expectations like “good wife, wise mother” are not inherently correct can women refuse to be bound by them and live as autonomous agents. Yet the most crucial point is that equality requires the joint effort of both genders. Indeed, The Second Sex does not advocate gender opposition but seeks to make everyone aware of the status quo and change it through cooperation. For instance, if men actively take on household chores and childcare, marriage ceases to be a burden solely on women and becomes a mutually supportive relationship. Ultimately, only when both genders transform unfair divisions of labor can society become fairer and healthier.

Reading The Second Sex today, we encounter not merely echoes of history, but reflections of the struggles we witness around us — and within ourselves. Gender inequality persists, yet through Simone de Beauvoir's profound insights, we can quietly begin to transform it.