When she stopped conforming to the conventional picture of femininity she finally began to enjoy being a woman.
Why should anyone raise an eyebrow because a latter-day Einstein’s wife expects her husband to put aside that lifeless theory of relativity and help her with the work that is supposed to be the essence of life itself: diaper the baby and don’t forge to rinse the soiled diaper in the toilet paper before putting it in the diaper pail, and then wax the kitchen floor.
A woman today who has no goal, no purpose, no ambition patterning her days into the future, making her stretch and grow beyond that small score of years in which her body can fill its biological function, is committing a kind of suicide.
There is something less than fully human in those who have never known a commitment to an idea, who have never risked an exploration of the unknown, who have never attempted the kind of creativity of which men and women are potentially capable.
Why should women accept this picture of a half-life, instead of a share in the whole of human destiny?
Woman’s sexual problems are, in this sense, by-products of the suppression of her basic need to grow and fulfill her potentialities as a human being, potentialities which the mystique of feminine fulfillment ignores.
The future homemaker trains for her role within the home, but the boy prepares for his by being given more independence outside the home, by his taking a “paper route” or a summer job. A provider will profit by independence, dominance, aggressiveness, competitiveness.8.
The unpleasant image of the feminists today resembles less the feminists themselves than the image fostered by the interests who so bitterly opposed the vote for women...
If a woman had a problem in the 1950′s and 1960′s, she knew that something must be wrong with her marriage, or with herself. Other women were satisfied with their lives, she thought. What kind of a woman was she if she did not feel this mysterious fulfillment waxing the kitchen floor? She was so ashamed to admit her dissatisfaction that she never know how many other women shared it.
Rights” have a dull sound to people who have grown up after they have been won.
Much of what Freud believed to be biological, instinctual, and changeless has been shown by modern research to be a result of specific cultural causes.1 Much of what Freud described as characteristic of universal human nature was merely characteristic of certain middle-class European men and women at the end of the nineteenth century.
Our daughters grow up with the same possibilities as our sons.
It’s easy to see the concrete details that trap the suburban housewife, the continual demands on her time. But the chains that bind her in her trap are the chains in her own mind and spirit. They are chains made up of mistaken ideas and misinterpreted facts, of incomplete truths and unreal choices. They are not easily seen and not easily shaken off.
It is my thesis that the core of the problem for women today is not sexual but a problem of identity – a stunting or evasion of growth that is perpetuated by the feminine mystique. It is my thesis that as the Victorian culture did not permit women to accept or gratify their basic need to grow and fulfil their potentialities as human beings, a need which is not solely defined by their sexual need.
Protectiveness has often muffled the sound of doors closing against women; it has often cloaked a very real prejudice, even when it is offered in the name of science.
I also discovered that many frantically busy full-time housewives were amazed to find that they could polish off in one hour the housework that used to take them six, or was still undone at dinner time, as soon as they started studying, or working, or had some other serious interest outside the home.
There was a strange discrepancy between the reality of our lives as women and the image to which we were trying to conform, the image that I came to call the feminine mystique.
The proportion of women attending college in comparison with men dropped from 47 per cent in 1920 to 35 per cent in 1958. A century earlier, women had fought for higher education; now girls went to college to get a husband. By the mid-fifties, 60 per cent dropped out of college to marry, or because they were afraid too much education would be a marriage bar.
After the depression, after the war, Freudian psychology became much more than a science of human behavior, a therapy for the suffering. It became an all-embracing American ideology, a new religion.
It is both an irony and an indictment of the feminine mystique that it often forced the unhappy ones, the ugly ducklings, to find themselves, while girls who fitted the image became adjusted ‘happy’ housewives and have never found out who they are.
A woman who is herself only a sexual object, lives finally in a world of objects, unable to touch in others the individual identity she lacks herself.