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"Simone de Beauvoir: The Basics provides an accessible introduction to the life, work and ground-breaking ideas of author, philosopher, and feminist Simone de Beauvoir. The book offers readers "the basics" of Beauvoir, affording new and continuing readers a guide to her works and ideas. The book examines main developments in her life, the social and political events and efforts, as well as intellectual figures who influenced her thinking. Readers will be introduced to her existentialist ethics of freedom and her preoccupation with situations of oppression, covering her more widely read philosophical texts like The Second Sex and The Ethics of Ambiguity, as well as her lesser-known texts like A Very Easy Death and Les Belles Images. Simone de Beauvoir: The Basics offers an energetic introduction to Beauvoir that encourages readers to study her further and that will inspire them to think with Beauvoir in their own lives, and is of value to those studying Beauvoir's work for the first time and those looking for a supplement to their general knowledge of Beauvoir"--

You rape our women: rethinking gender, race, and rape -- Toward a feminist phenomenology of temporality and feminine existence -- The past -- Sexualized racism and the politics of time -- Beware of strangers! White rape myths and lived gender -- The present -- Anonymity and the temporality of normative gender -- Specters of violence -- The future -- Feminist politics and the difference of time.

An inquiry into the phenomenology of "woman" based in the relationship between lived time and sexual violenceFeminist phenomenologists have long understood a woman's life as inhibited, confined, and constrained by sexual violence. In this important inquiry, author Megan Burke builds and expands on this legacy by examining the production of normative womanhood through racist tropes and colonial domination, charting a new feminist phenomenology based in the relationship between lived time and sexual violence.

Abstract
This article considers the ethical dimension of contemporary first-person avowals of genderless or agender subjectivity. Drawing on Talia Mae Bettcher's transfeminist account of transgender first-person authority and Simone de Beauvoir's existentialist notion of choice, the author argues that authentic first-person avowals of genderlessness are gestures that pursue ethical self–other relations. In doing so, this article reconciles Beauvoir's claim that a woman who says she is "just human" is in bad faith with genderless trans subjectivities.

This article considers Beauvoir's gesture towards fraternité at the end of The Second Sex (1949) by focusing on her fleeting characterisation of this future as 'an androgynous world'. Generally, either Beauvoir's call for fraternité is dismissed as an erasure of sexual difference and is thus seen to be politically bankrupt, or fraternité is understood to realise sexual difference. This latter reading suggests that androgyny plays no role in Beauvoir's solution to women's oppression, while the other view often sees it as one effect of fraternité. This article takes a different position by arguing that Beauvoir affirms sexual difference and commits to an androgynous future. The article argues that androgyny is an affective mood that is constitutive of an openness in the field of possibility for living sexual difference. Consequently, androgyny plays not only a central role in fraternité, but also gestures to a future beyond dimorphic sexual difference.

This article suggests that Simone de Beauvoir's The Second Sex offers an important contribution to a feminist phenomenology of temporality. In contrast to readings of The Second Sex that focus on the notion of "becoming" as the main claim about the relation between "woman" and time, this article suggests that Beauvoir's discussion of temporality in volume II of The Second Sex shows that Beauvoir understands the temporality of waiting, or a passive present, to be an underlying structure of women's existence and subordination. Accordingly, I argue that Beauvoir does not see "woman" as a mere becoming, as that which unfolds in time, but instead understands becoming a woman to be realized as lived time. As such, Beauvoir's account shows that gender and temporality are deeply entangled, and thus she challenges the classic phenomenological account of temporality as a general, given structure of human existence. More specifically, I argue that her account shows how a particular experience of time is an underlying structure of sexual objectification, a claim that expands on the feminist phenomenological claim that a particular relation to space becomes a way in which women take up and negotiate their own subordination and objectification.

This article argues that Maurice Merleau‐Ponty advances a queer notion of love. In particular, I argue that his notion of love as an institution, as a hollow fueled by the imaginary dimension of existence, shows that love unhinges petrified ideals of gender. I suggest that the crucial insight to be found in Merleau‐Ponty's account of love is that love is a lived openness that invites us to seek out new ways of being.

This article accounts for a particular kind of politicised anonymity, namely 'disobedient anonymity', that operates as a liberatory response to the longue durée of gender violence. We examine the street performance Un violador en tu camino created by the Chilean feminist theatre collective LASTESIS, to show how disobedient anonymity is an embodied and collective disruption of colonial subjectification and state-sanctioned gender violence. Building on the insights of the Argentinian decolonial feminist scholar Rita Segato's analysis of high-intensity patriarchy as well as discussions of perverse anonymity in critical phenomenology, we examine how disobedient anonymity operates in Un violador as an embodied practice that makes possible a decolonising, feminist liberatory public. We argue that through the deployment of disobedient anonymity, Un violador re-territorialises and re-temporalises colonial fields of sens. In doing so, it institutes a new form of political subjectivity that upends colonial logics.