History of the Beauvoir Series
The long history of the Beauvoir Series explains why the three notebooks in this volume appear out of chronological order in Diary (see table above). The Beauvoir Series began, in a sense, in 1990, when Sylvie Le Bon de Beauvoir donated four of her adoptive mother’s handwritten notebooks from 1926–30 to the Bibliothèque nationale. In 1994, I thought of those notebooks after reading of Edward Fullbrook’s discovery that Sartre had, in February 1939, drawn upon Beauvoir’s metaphysical novel, She Came to Stay, in writing Being and Nothingness. 1 If Beauvoir had authored an original philosophy in 1939, I reasoned, we might be able to find the origins of that philosophy in her 1926–30 notebooks. That summer of 1994 I traveled to Paris and the Bibliothèque nationale where I struggled to read Beauvoir’s handwriting until, on the final day of my visit, I discovered her July 10, 1927 entry on the problem of the “opposition of self and other,” a key to her later philosophy.2 Fortunately, another Beauvoir scholar, Barbara Klaw, had just arrived at the library to work on the diary and I was able to tell her of my discovery. Later that fall Barbara sent me her draft transcription of the Second and Fourth Notebooks. Our collaborative project had begun.
With the support of grants from the National Endowment for the Humanities and the French Ministry of Culture, our edition of Beauvoir’s Philosophical Writings, the first volume in the Beauvoir Series, was published in 2004 by the University of Illinois Press. The first volume of Diary, with our editions of the Second and Fourth Notebooks, was published in 2006. Then in 2008, Gallimard published Sylvie Le Bon de Beauvoir’s complete edition of the 1926–30 notebooks, Cahiers de jeunesse, including the previously unknown Third and Fifth Notebooks. Since it was too late to publish English editions of the early notebooks in chronological order, and given the time required to prepare our scholarly editions, we decided to publish only the lengthy Sixth Notebook in the second volume of Diary, which appeared in 2019. This third volume fills in gaps in Diary with our editions of the Third, Fifth, and Seventh Notebooks, giving Beauvoir’s English readers access for the first time to the dramatic story of her early intellectual and emotional life hidden during her lifetime and erased from her memoirs.
Memoirs: Setting the Stage
Beauvoir’s Memoirs of a Dutiful Daughter sets the stage for Diary, as I discuss in the first volume. She recounts in Memoirs becoming interested in
philosophy during her 1924–25 senior year at the Institut Adeline-Desir, or Cours Desir, a private Catholic girls’ school that she had attended since the age of five. The yearlong philosophy class, which prepared students for the difficult philosophy baccalauréat exam, required for access to the university and entrance to the professions, inspired Beauvoir to dream of studying philosophy at the Sorbonne. “In those days,” Beauvoir writes, “you could count on one hand the number of women who had passed the agrégation exam or earned a doctorate in philosophy: I wanted to be one of those pioneers.”3
When Beauvoir passed the baccalauréat exams in both philosophy and mathematics in the spring of 1925 and prepared to enter the university the following fall, she was pursuing opportunities newly won by French feminists after a long fight for access to exams and degree programs previously reserved for men. Until then, French schools had been governed by the eighteenth-century ideal of a separate, domestic sphere for women, with secondary schools for girls traditionally offering only a finishing-school diploma with no practical value. The situation changed after World War I when the baccalauréat came to be seen as offering a respectable alternative for unmarried girls from impoverished bourgeois families. In Memoirs, Beauvoir writes that she and her younger sister faced this very situation: “My father was not a feminist,” she writes. “But necessity made the rule: ‘You, my girls, will not marry,’ he often repeated. ‘You have no dowry and will have to work.’”4
But conservative French society remained deeply ambivalent about the changes in women’s roles. When Beauvoir’s pious mother opposed her daughter’s ambition to study philosophy at the Sorbonne, fearing that it would “corrode her soul,” she reluctantly agreed to pursue a degree in classics and enrolled in October 1925 at the Institut Sainte-Marie, a Catholic girls’ school in the Paris suburb of Neuilly, while also studying mathematics at the Institut Catholique in Paris and learning Greek. Beauvoir writes that her father, instead of supporting her studies, insisted that she fulfill the social obligations of a proper young lady and angrily accused her of “denying her sex” when she refused. Beauvoir writes of feeling “ill at ease in my own skin and full of resentment.”5
While at Neuilly during the 1925–26 academic year, Beauvoir found her first intellectual mentor. Robert Garric was a literature professor, veteran of the World War I trenches, and founder of an idealistic movement, the Équipes Sociales (Social Teams), to overcome class divisions by bringing together young people from different classes. Inspired by Garric’s example, Beauvoir emulated his asceticism and joined the Équipes, teaching literature to
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a group of girls in the working-class suburb of Belleville in 1926–27. When Beauvoir’s father condemned her actions and Garric’s politics as undermining the bourgeois values of family and class loyalty, Beauvoir writes in Memoirs that her rancor gradually “turned into rebellion.”6
After passing the exams for certificats d’études supérieurs in French literature, mathematics, and Latin in the spring of 1926, Beauvoir, with the consent of her parents and the encouragement of the philosophy professor at Neuilly, Jeanne Mercier, returned to her original project of a license in philosophy. That fall she would begin studying philosophy at the Sorbonne while taking courses in logic and history of philosophy from Mercier at Neuilly.7 The stage was set on a life marked by academic achievement and ascetic self-denial, by familial conflict and inner confusion reflective of an era of radical change in women’s roles.
Notebooks: Overview and Highlights
The Notebooks in Beauvoir’s Diary are organized by academic year, beginning in August during the summer vacation of 1926 and concluding in October at the beginning of the 1930–31 school year. The following chronological guide presents highlights from the Notebooks drawn from my introductions.
Second Notebook: Summer Vacation and Fall Term 1926
Diary’s first volume opens with an important entry from August 1926 in the Second Notebook beginning Beauvoir’s lifelong reflections on the problem of the Other erased from Memoirs but central both to Diary (an “old refrain” in the Seventh Notebook) and her later philosophy. Henri Bergson is an important early influence, as is Paul Claudel, through Jeanne Mercier.
6 August 1926: After a visit to Lourdes, Beauvoir writes of being initially drawn to “a life that was a complete gift of oneself, a total self-abnegation,” before rejecting the “absolute gift” as “moral suicide,” and vowing to achieve an “equilibrium” between the duties to self and others.8
12 August: “Do not take pleasure—serve. The first was more logical. Why prefer the second? [. . .] Certainly, it is by my taste [. . .] that I feel moved toward devotion more than toward egoism. Is it truly a sufficient ethic? If I had to teach it, I dare say not, but it is quite sufficient for me.”9
16 August: On Henri Bergson: “my first great intellectual rapture.”10
5 November: “I split my existence into two parts: one for others” and “a part for myself.” “My thoughts, my feelings, are useless.”11
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13 November: On Jacques: “my desire no longer has any common measure with his veritable value. [. . .] I have an excessive soul.” On the Sorbonne: “the young people with whom it could be fruitful to chat scare me! [. . .] [they are] so intellectually and morally rude.”12
16 November: “Mlle Mercier transported me to this region I will call ‘Claudelian.’”13
30 November: On Zaza: “I love her passionately.”14
Third Notebook: Holiday Break and Spring Term 1926–27
A highlight of the Third Notebook, in this volume, is a January 1927 entry showing Beauvoir’s first use of an inner dialogue, a literary-philosophical method she employed to render the ambiguity of existence. Here, as in her later essay, “Pyrrhus and Cineas,” ambition vies with a sense of the uselessness, the ultimate futility of action, that followed her loss of faith. We see her moving away from Garric and Mercier and finding a new mentor, the phenomenologist Jean Baruzi, a student of Bergson, a Leibniz scholar, and author of a controversial dissertation giving a Husserlean description of the “lived experience” of the mystic. An important entry in March provides a rare glimpse of Beauvoir’s early thinking and focus on ethics, under Garric’s influence, from the era of Diary’s missing first Notebook.
16 December 1926: On Jacques: “I am sometimes seized by this need to realize a work of my own rather than consecrating my life to him so that he can realize one, a true suffering.”15
20 December: “Philosophy has started to interest me. [. . .] It is poignant: [. . .] We would like to do things, but there is nothing to do! Nothing needs me; nothing needs anything, because nothing needs to be.”16
21 December: “I must find my thought, my destiny, my reason for being which perhaps does not exist. [. . .] Hatred of this love that enchains me, [. . .]; it stays on the plane below, and I sacrifice the most to it!”17
23 December: “I know that, for all of my existence, I will be able to count on myself. [. . .] I walk with confidence towards this self of tomorrow, who will not betray me.”18
27 December: On Jacques: “I am no longer like last year, the little girl who admires all your words; you made me your equal; you allowed me to judge you.”19
8 January 1927: At the Sorbonne Library: “THE ONE SELF: So look at them all: all have their thoughts, their sorrows, their problems, [. . .] and what use are we? [. . .] THE OTHER SELF: [. . .] They toil over books, and you, you understand effortlessly, [. . .] and you know how [. . .] to think what
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you feel. [. . .] Say that you are never intoxicated with your strength! You can’t say it.”20
15 January: On the Équipes: “I am weary of trying to talk to them about literature or ethics, weary of this effort to uplift them. Do they need to be uplifted, supposing that they could be? Ah! [. . .] when they showed me their sadness, what loathing for all the fine sentences that I could tell them.”21
10 February: “[M]y self-love has wearied and disappointed me. [. . .] To renounce oneself. Some nights I grew giddy with the painful pleasure of this great surrender.”22
23 February: “Not yet! [. . .] Oh! Gide! Rivière! [. . .] All that of myself in which he has no share, don’t leave me yet, I do not want to strip myself of all too dearly beloved egoism. [. . .] My youth!”23
18 March: “Before my birth (I mean before January 1926 more or less, before Garric) I was content with the sole joy of living. [. . .] I wake up. [. . .]
Moral preoccupations: I seek to form an ethics for myself in spite of my disbelief in God. [. . .] [O]ne must [. . .] use oneself—give oneself. [. . .] every pleasure is banished. [. . .] This year [. . .] my faith leaves me: awful disappointment to recognize that there isn’t anything in life. Suffering.”24
26 March: “Nietzsche who fills me with enthusiasm. [. . .] Oh! Think of all that I could do and be! [. . .] I know the value of my mind, I know the value of my life, and it is useless, useless forevermore!”25
12 April: “To understand rationally, to explain philosophically, coldly, what one has lived, felt, what voluptuous intellectual pleasure!”26
15 April: “[E]goistic, proud, and harsh, that’s what I see when I strip my soul bare. Why do others find me loving, humble, and devoted?”27
Fourth Notebook: Spring Term and Summer 1927
In her Fourth Notebook, in Diary’s first volume, Beauvoir writes that studying philosophy has led to her loss of faith in reason, deepening her despair at the uselessness of life and tempting her to evade reality through self-deception. Arguments about philosophy with a new friend, Maurice Merleau-Ponty, lead Beauvoir to reflect on religion and her identity as a woman. Rereading the descriptions of her immediate experience in her diary, she vows to maintain her lucidity.
20 April 1927: “What did this year bring to me intellectually? A serious philosophical formation which [. . .] sharpened my (alas!) too penetrating critical mind. [. . .] Everywhere I observed only our inability to found anything in the order of knowledge as in the order of ethics.”28
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30 April: “[W]hat I like more than anything [. . .] is the beings who cannot let themselves be duped and who struggle to live in spite of their lucidity.”29
6 May: “The horror of the definitive choice is that we engage not only the self of today but also that of tomorrow. And that is why at heart, marriage is immoral. [. . .] [M]y need to realize what I feel within me, to do something, to believe in something! My intellectual passions, my philosophical seriousness!”30
19 May: “But I too would so much like to have the right to be very simple and very weak, to be a woman. [. . .] I count on myself; I know that I can count on myself. But I would like not to have to count on myself.”31
21 May: “I would want to believe in something—to meet with total exigency—to justify my life. In short, I would want God. [. . .] But knowing that this noumenal world exists, that I cannot attain, [. . .] I will build my life in the phenomenal world. [. . .] I will take myself as an end.”32
3 June: On love: “[W]e will support one another so strongly that we will know how to withstand the great vertiginous void. We will not fall into the abyss.”33
10 July: “Mademoiselle Mercier is trying to convert me. [. . .] I do not desire to believe. An act of faith is the greatest act of despair that could be and I want my despair to preserve at least its lucidity. I do not want to lie to myself. [. . .] I must clearly spell out my philosophical ideas. [. . .] The theme is almost always this opposition of self and other that I felt upon starting to live.”34
18 July: “Raised differently, Merleau-Ponty, would your reason stripped of all passion attract you to Catholicism?”35
19 July: “I want to remain a woman, still more masculine by her brain, more feminine by her sensibility.”36
19 July: “Ponti supports his [philosophy] with faith in reason, I on the powerlessness of reason.”37
20 July: “Oh! Tired, irritated, sure of getting nothing out of this desperate recourse to philosophy, and yet I want it, I owe it to myself to do it. [. . .] Reason coldly. Ah! There is a lot to do to make a philosopher of me!”38
28 July: On Merleau-Ponty: “Drama of my affections, pathos of life. [. . .] Those problems that he lives in his mind, I live them with my arms and my legs. [. . .] I don’t want to lose all that.”39
29 July: “I don’t see anything at all; not only no answer, but no presentable way to ask the question. Skepticism and indifference are impossible; [. . .] mysticism is tempting. [. . .] Oh! I see my life well now [. . .] a passionate,
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boundless research. [. . .] Marvelous intoxication of thought, solitude of the mind. I will dominate the world.”40
3 October: “I have before me three burdensome years [. . .] Then . . . probably an indefinite solitude instead of that tenderness that was offered one day. A husband, children, a warm hearth . . . Does anyone marry a woman like me?”41
Fifth Notebook: Fall Term 1927–Summer 1928
The Fifth Notebook, in this volume, recounts a momentous year as Beauvoir completes her licence degree in philosophy and prepares to write her diplôme, a graduate thesis, on Leibniz. A highlight of this notebook is the evidence of her early solipsism and turn (as an alternative to skepticism) to a kind of mysticism, a “metaphysical intuition,” in a paper on “Personality,” written for Baruzi—an important missing text.42 Is it buried someplace in a private archive? Will the recently discovered manuscript of the diplôme reveal evidence of her early solipsism as the conclusion of her early short story cycle, When Things of the Spirit Come First, seems to reflect a continuing interest in “metaphysical intuition”?
31 October 1927: “It will be enough if by age 22, I’ve taken the agrégation and written a book. [. . .] For perhaps it is through the act alone that the self is posited; and I want myself.”43
3 December: “Have read Baruzi’s Saint Jean. ‘To go to the unknown, one must go through the unknown.’ [. . .] This great inner adventure is going to continue in my ‘sonorous solitude.’”44
8–9 December: “‘[H]ello Jacques.’ [. . .] No, I no longer dream of this solitude; since my love exists; it’s as if I wanted to be a great painter or to be a man . . . It must be my entire self that rises.”45
20 January 1928: “Oh! too philosophical, says one. Not enough, says the other. [. . .] Life does not fit me; this alone is certain.”46
23 January: “With crazy desires, dreams of departure, and the certitude of such a complete liberation from everything and everybody. Aside from killing, what wouldn’t I do?”47
28 January: “Always within me this conflict with seemingly no remedy: an ardent consciousness of [. . .] my superiority over them all, [. . .] and of the great place [. . .] that I could carve out for myself among men, [. . .] then a feeling of the total uselessness of these things, no goal being worth the trouble of such effort.”48
29 January: “Baruzi’s class; I handed in this homework into which I put so much of myself. [. . .] Rereading my essay I notice that some passages
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are really well written [. . .] where the abstract is concretized in disdainful images.”49
7 February: “[Jacques] made me wish to live this risky and useless existence of his [. . .] portrayed in the novels that I adore. [. . .] But this would not be enough for me: I get such pleasure from reading Descartes—how can I combine all this?”50
10 February: “If ever I write my book, it will be to convey this silent descent into the deepest depths of self [. . .] for which lived experiences carve out the path.”51
19 February: “Baruzi gave me back my essay with a truly moving warmth. [. . .] oh my thought! my life! [. . .] This program that I sketched out a week ago is beautiful. [. . .] Beginning of this splendid intuition.”52
March 1928: “If facing this void gives you vertigo, close your eyes; be great enough to fill the emptiness. [. . .] I would like [. . .] a mind stronger than my own. [. . .] Someone who has advanced to this threshold where madness lies in wait! [. . .] I would like a genius.”53
3 April: On Merleau-Ponty’s reconversion to Catholicism: “Why the sadness about those long hours spent yesterday with Ponty. [. . .] I am alone, nobody will ever understand how much. [. . .] I am exiled.”54
6 April: “the solitude of the soul unaware that other souls exist and without any means to know it, and that lives through an incommunicable experience. [. . .] Hence an impression of abandonment, almost of ‘monstrosity.’”55
27 April: “Mademoiselle Mercier is right: [. . .] ‘a metaphysical intuition,’ [. . .] the highest spiritual experience that I can attain by myself. [. . .] My desire to maintain these states where the mind no longer knows its body is the impossible desire to be a pure mind liberated from time and matter.”56
11 May: “Jacques’s departure [for eighteen months of military service]. Sadness.”57
14 June: “For me, there is no ethics, but only spirituality. [. . .] No other values except the mind, an inner progress. [. . .] And beings, one by one? [. . .]
Admittedly, I love [. . .] as brothers, only those who have a worthy mind. [. . .] The innumerable others [. . .] are [. . .] not truly my brothers. [. . .] I am not charitable. The moral values of Christianity are [. . .] almost odious to me.”58
Sixth Notebook: Fall Term 1928–Summer 1929
A highlight of the Sixth Notebook, in Diary’s second volume, is Beauvoir’s account of meeting Sartre in July 1929, an account which differs in surprising ways from the story in Memoirs of a Dutiful Daughter. Beauvoir’s social life takes center stage here since her decision to write her diplôme on Leibniz
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(completed in May 1929), while preparing for the agrégation, allowed her to skip a year but left her little time for other writing. Fortunately, the recent discovery of the manuscript of her diplôme means that English readers will find it in a forthcoming volume of the Beauvoir Series.
29 September 1928: “Slight stupefaction that follows nine hours of studying without a break.”59
30 September: “I received a brief note from Zaza. [. . .] She didn’t know how much I love her!”60
1 October: On Jacques: “You taught me not to be the humorless and defiant intellectual I might have been, [. . .] you taught me the sweetness of not being alone.”61
2 October: “Poor Zaza! [. . .] Madame Lacoin ‘hates intellectuals,’ forbids Zaza to ‘read these stupid books’ etc.”62
4 October: “Have read a very clear and intelligent book by Benedetto Croce on Hegel.”63
5 October: “[I]s it this religion that left me with such a taste for purity that the slightest allusion to things of the flesh fills me with distress? [. . .] I have seen many, many things, but [. . .] I do not consent to believe in their existence. [. . .] [I]f [two beings] feel governed by their desire, if their consent is not required, it makes me sick. [. . .] I would hate any solely carnal caress.”64
10 October: “I am ardently studying Kant.”65
24 October: “Brunschvicg brings me unexpected pleasures. [. . .] I find a concept of the mind, which in fact is very similar to my own. I follow this rather unexpected evolution of my thoughts with a pleasure destined for me alone; I used to hate him so much!”66
25 October: “Oh, how Barrès has made his mark on me! [. . .] [O]thers, for me, are ‘adversaries,’ and I construct a world that I like against this world that I do not like.”67
[October 1928]: “Summary of My Life. [. . .] January 1926 marks my eighteenth birthday. In March I pass my certificate in French literature magna cum laude. [. . .] I begin to keep a journal that I lose in Sainte-Geneviève. I start over.”68
1 November: “Fernand [. . .] speaks to me of Husserl, of German philosophy.”69
25 April 1929: “I work on my diplôme, that is progressing well.”70
18 May: “Work at home on my diplôme; [. . .] take it to the Sorbonne.”71
11 June: “I go up to take the exam for my diplôme. Brunschvicg was pleased with it.”72
12 June: “I meet M.-Ponty. We [. . .] consult the list that gives us the results on our diplômes.”73
8 July: “That’s when everything started. Lama came to get me and the AE bus drove us to the Cité universitaire. Shyness. Sartre politely welcomes me but intimidates me. I remember them so intensely: Lama in shirtsleeves half stretched out on the bed, Sartre seated across from me in front of the table, and all of that room, the big mess, the books, my surprise, the odor of tobacco . . . I explain Leibniz.”74
11 July: “[I]t seems that I angered Sartre quite a bit when for fun I compared him to Gandillac. What’s more, I let loose this afternoon. . . . [I]n fact I am getting the better of Sartre today; I am having great fun, but how well we are working too!”75
17 July: “Worry. Sorbonne, ministry, École Normale with Zaza to find out if I passed; [. . .] then encounter with Sartre who announces my success. Lama, who flunked, tells me goodbye with a profoundly affectionate smile. [. . .] Sartre [. . .] does whatever he wants with me, but I adore his way of being authoritarian, of adopting me, and of being so sternly indulgent.”76
21 July: “I go to Luxembourg Gardens with Sartre where we discuss good and evil for two hours. He interests me enormously but destroys me; I am no longer sure of what I think or even of thinking. [. . .] Revelation of a richness of life incomparable with the one in the too exclusive garden in which I enclose myself, a strength of thought [. . .] and a maturity that I envy and promise myself to attain.”77
30 July: “Waiting for the results [of the oral exam]; the great charm of being between Sartre and Nizan [. . .] with only two points of difference from Sartre.”78
Seventh Notebook: Fall Term 1929–Summer 1930
The Seventh Notebook, in this volume, shows Beauvoir beginning the academic year celebrating the freedom of a first place of her own and planning to devote the coming year to writing her book—plans erased by an experience of sexual violation discussed below in my “Beauvoir and #MeToo.”
16 September 1929: On Jacques: “I will never marry him. [. . .] [He] opened the first door for me, now [he] can only confine me to a comfortable existence. [. . .] Besides, it’s simple, I love Sartre. Ah, does he ever open doors!”79
21 September: “There is within me a frantic desire for liberty, for adventure, for stories, for voyages, for other souls; a desire to keep all doors open,
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to welcome everything, to give myself to everything, a refusal of all ties, a fear of marriage that I feel very deep within me.”80
24 September: “[Sartre] is neither happiness nor love; he is the possibility, through strength and tenderness, of living without one or the other.”81
10 June 1930: “To give oneself and to keep oneself . . old refrain.”82
31 October 1931: “Zaza, my friend, my departed darling; I need you so! That tomb covered with flowers, those photos, and that horrible memory. [. . .] I don’t have the strength to remember alone. [. . .] I’m cold. Zaza.”83
NOTES
1. See Kate Fullbrook and Edward Fullbrook, Simone de Beauvoir and Jean-Paul Sartre: The Remaking of a Twentieth-Century Legend (New York: Basic, 1994); Edward Fullbrook, “Sartre’s Secret Key,” in Feminist Interpretations of Simone de Beauvoir, ed. Margaret A. Simons (University Park, PA: University of Pennsylvania Press, 1995), 97–111.
2. See Simons, “Beauvoir’s Early Philosophy: The 1927 Diary,” in Beauvoir and The Second Sex: Feminism, Race, and the Origins of Existentialism (Lanham MD: Rowman & Littlefield, 1999), 185–243; and Simons, “Beauvoir’s Early Philosophy: 1926–27,” in Diary of a Philosophy Student, 1:29–50 (hereafter cited as Diary).
3. Beauvoir, Mémoires d’une jeune fille rangée, 222 (hereafter cited as MJFR); Memoirs of a Dutiful Daughter, 160 (hereafter cited as MDD).
4. MJFR, 145; MDD 104.
5. MJFR, 223, 247, 248–49; MDD, 160, 168, 178–79.
6. MJFR, 264; MDD, 191.
7. MJFR, 256, 282; MDD, 184, 204.
8. Beauvoir, Diary, 1:54–55; Beauvoir, Cahiers de jeunesse, 47–48 (hereafter cited as Cahiers).
9. Cahiers, 54; Diary, 1:63.
10. Cahiers, 60; Diary, 1:66.
11. Cahiers, 172; Diary, 1:163.
12. Cahiers, 190, 191; Diary, 1:178, 179.
13. Cahiers, 192; Diary, 1:180.
14. Cahiers, 210; Diary, 1:195.
15. Cahiers, 226.
16. Cahiers, 230, 234–35.
17. Cahiers, 239–40.
18. Cahiers, 243.
19. Cahiers, 247.
20. Cahiers, 255–56.
21. Cahiers, 265.
22. Cahiers, 277–78.
23. Cahiers, 283–84.
24. Cahiers, 293–94.
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25. Cahiers, 294, 296.
26. Cahiers, 299.
27. Cahiers, 300.
28. Cahiers, 314; Diary, 1:232.
29. Cahiers, 323; Diary, 1:242.
30. Cahiers, 331, 332; Diary, 1:246, 247.
31. Cahiers, 346; Diary, 1:260.
32. Cahiers, 348; Diary, 1:262.
33. Cahiers, 355; Diary, 1:268.
34. Cahiers, 367; Diary, 1:279.
35. Cahiers, 373; Diary, 1:284.
36. Cahiers, 374; Diary, 1:284.
37. Cahiers, 376; Diary, 1:287.
38. Cahiers, 378–79; Diary, 1:289.
39. Cahiers, 384; Diary, 1:293.
40. Cahiers, 387; Diary, 1:296.
41. Cahiers, 409; Diary, 1:316.
42. “J’entrepris pour Baruzi une immense dissertation sur ‘la personnalité’” (MJFR, 364; MDD, 263).
43. Cahiers, 417.
44. Cahiers, 418.
45. Cahiers, 419.
46. Cahiers, 422.
47. Cahiers, 424.
48. Cahiers, 425–26.
49. Cahiers, 430.
50. Cahiers, 431–32.
51. Cahiers, 435.
52. Cahiers, 436.
53. Cahiers, 439.
54. Cahiers, 440.
55. Cahiers, 443.
56. Cahiers, 448.
57. Cahiers, 452.
58. Cahiers, 455–57.
59. Cahiers, 467; Diary, 2:26.
60. Cahiers, 468–69; Diary, 2:28.
61. Cahiers, 470; Diary, 2:29.
62. Cahiers, 471; Diary, 2:30.
63. Cahiers, 472; Diary, 2:31.
64. Cahiers, 474; Diary, 2:32–34.
65. Cahiers, 482; Diary, 2:39.
66. Cahiers, 501; Diary, 2:55.
67. Cahiers, 503–4; Diary, 2:57.
68. Cahiers, 509–10; Diary, 2:62–63.
69. Cahiers, 514; Diary, 2:66.
70. Cahiers, 625; Diary, 2:163.
71. Cahiers, 654; Diary, 2:189.
72. Cahiers, 692; Diary, 2:223.
73. Cahiers, 693; Diary, 2:224.
74. Cahiers, 720; Diary, 2:248.
75. Cahiers, 722–23; Diary, 2:250.
76. Cahiers, 731; Diary, 2:257.
77. Cahiers, 733–34; Diary, 2:259.
78. Cahiers, 741; Diary, 2:265.
79. Cahiers, 775–76.
80. Cahiers, 784–85.
81. Cahiers, 787.
82. Cahiers, 840.
83. Cahiers, 849.
Acknowledgments
Barbara Klaw writes: I applaud the numerous individuals who helped in the production of this annotated translation. First, I thank Sylvie Le Bon de Beauvoir for her kind encouragement to continue my work on Beauvoir’s 1927–1930 diary. I am grateful to the staff in the Manuscript Room of the Bibliothèque Nationale in Paris and especially to Mauricette Berne for facilitating my study and transcription of the manuscripts. To Margaret Simons and Marybeth Timmermann, I am indebted for comments on earlier versions of my translation and annotation. As much of this volume was revised during a difficult pandemic year that I spent alone in my apartment, I owe special thanks to the Alliance Française of Cincinnati, the International Simone de Beauvoir Society, and Tiphaine Martin, for involving me in intellectual presentations, discussions, and publications throughout 2020–21. I thank Tom Richards for his help in exploring Irish Folklore. For listening to my weekly contemplations of all things related to this volume, I am beholden to Alan Hutchison, Kathleen Carter, and Nadia Ibrahim. I credit Barry Paul Price for his weekly guidance through numerous personal challenges during this pandemic, and for much of my resulting joy in completing this volume. For the funding of my years of work on the manuscript
leading to this volume, I express gratitude to the American Philosophical Society, the National Endowment for the Humanities, Northern Kentucky University, and the Southern Regional Education Board.
Margaret Simons writes: I would like to express my appreciation to Barbara Klaw for her fine work over these almost thirty years in translating and annotating Beauvoir’s 1926–30 diary, and to thank her once again for so generously sharing her draft transcription of Beauvoir’s 1927 diary back in 1994, effectively launching this collaborative project. I would like to extend my warmest thanks to Sylvie Le Bon de Beauvoir, coeditor of the Beauvoir Series, for her unwavering support and encouragement; to our first editor, Joan Catapano, for believing in our project from the beginning; and to Laurie Matheson, at the University of Illinois Press, for her continued guidance and support. I am very grateful to Anne-Solange Noble, at Éditions Gallimard, for her invaluable advice and assistance; to Mauricette Berne, for her guidance in accessing the manuscripts at the Bibliothèque Nationale; to Marybeth Timmermann, my partner in this whole wonderful, crazy project; to Jen McWeeny and Linda Martín Alcoff, for their research that expanded my understanding of Beauvoir’s life and work; to Nancy Ruff, Pam Decoteau, Deborah Evans, for their helpful suggestions on my preface; to Mikels Skele for his fifty years of unwavering love and support; and to my late sister, Jacqui Hill, whose life continues to instruct my thinking. This volume would not have been possible without the generous support of a Collaborative Research Grant from the National Endowment for the Humanities, an independent federal agency; a Matching Funds grant from the Illinois Board of Higher Education allocated by the Graduate School of Southern Illinois University Edwardsville; and a translation grant from the French Ministry of Culture.
DIARY OF A PHILOSOPHY STUDENT
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In Egypt, 498
The chief ⸺ in England, 506
Science, Egyptian aptitude for, 37
Scotchman’s opinion of Heliopolis, 120
Sebennytus, 280
Secession of military caste, 273
Semites, their monotheistic tendency, 30. Their view of law, 31.
Not unimaginative, 204
Semnéh, Nile registration at, 5
Serpent-charming, 340
Sesortosis not first dresser of stone, 72-81
Sethos, his hypostyle hall, 129. His tomb, 134, 138.
His temple-palace, 147
Shadoof, 445
Sheep, 434
Shoes taken off in holy places, 338
Shops, Eastern, 263
Silsiléh, Cataract once at, 7
Slavery, its abolition not contemplated by the first Christians, 234
Sluices of Lake Mœris, 108.
At Suez, 477, 478
Solanum, a handsome one, 416
Solomon’s Pools and Aqueduct, 50. Has no doctrine of a future life, 194
Sparrows, 437
State, relation of, to Church, 513
Stops the usurpations of the Church, 519.
Does not see its own duty, 520.
Neglected national education, 521.
What it should teach, 523.
Why it should enforce moral training, 528.
The sphere of the, 528.
Its ability to give moral training, 529
Statue, wooden, at Boulak Museum, 72-74.
Of Chephren, 74
Stone, date of building with, 75-81.
Why large stones used in building, 293
Street, the Royal, at Thebes, 151
Suez, 477, 478, 484
Superstitions, Arab, 359-364.
The evil eye accounted for, 360-363
Sycamore, 117
Tablet of Abydos, 101
Tacitus’ account of Germanicus’ visit to Egypt, 165 Tamarisk, 412
Tanis, 267.
Hyksos at, 269.
Connexion with the Exodus, 269
Tax on palm-trees, 23
Temples fortresses, 286
Testament, relation of New to Old, 235
Thebes becomes the capital, 125.
Sources of its wealth, 130.
Necropolis of, 133-143.
Its temple-palaces, 144-153.
Grandeur, 151
Theology and religion, 67. Not religion, 321
Of Alexandria, 451
This. See Abydos
Tombs, pictures and sculptures of, 134-142. Why larger in Egypt than elsewhere, 296.
Of the Memlooks, 467
Transmigration of souls, 188
Travel, effects of Eastern, on belief, 244-256.
An aid to understanding the Scriptures, 249. Affects different minds differently, 253
Trees in Egypt, 410-413
Truth identical with religion, 237
Turanians, Egyptians not, 41
Turtle, how treated, 441
Unclean, the, animal, 431
Unconformable stratification of Nile mud, 9
Upper Egypt in post-Pharaohnic times, 289
Veil, the, 338 Venice, 492
Vertebrate skeleton, belief in a future life the of thought, 183
Vespasian’s excise on scouring, 367
View from citadel of Cairo, 460.
In London, 506
Villages, wretched houses in the, 405
Wagtail, 436
Wall-space for records, 290-298
Warburton’s Divine legation, 238
Water-jars, 402-404
Wells, suggestion for, in Egypt, 459
Westminster Abbey, what it suggests, 508, 511. What palace of, suggests, 512, 514
Wheat, mummy, cultivated by early settlers in central Europe, 44
Wife, an unfaithful, drowned, 384
Wisdom of Egyptians, 299-321. In what it consisted, 306. What overthrew it, 320
Women, Oriental, why frail, 386. Water-carriers, 402
Wood, want of, in Egypt, 405-409
Woollen, why Egyptian priests did not use, 367
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