The meaning of life according to Simone de Beauvoir - Iseult Gillespie

Translator: Arofat Akhundjanova Reviewer: Nazarbek Nazarov

At the age of 21, Simone de Beauvoir became the youngest person

Simona de Bovuar 21 yoshida Fransiyadagi eng martabali universitetning

to take the philosophy exams at France’s most esteemed university.

falsafa tanlovida ishtirok etgan eng yosh talabaga aylanadi.

She passed with flying colors.

Tanlovdan muvaffaqiyatli o'tadi.

But as soon as she mastered the rules of philosophy,

Ammo falsafa qoidalarini puxta o'zlashtirishi bilanoq,

she wanted to break them.

ularni buzmoqchi bo'ladi.

She’d been schooled on Plato’s Theory of Forms,

U Aflotunning fizik dunyo oliy haqiqatlar

which dismissed the physical world as a flawed reflection

va o'zgarmas ideallarning soyasi sifatida

of higher truths and unchanging ideals.

talqin etilgan G'oyalar nazariyasini o'rganadi.

But for de Beauvoir, earthly life was enthralling, sensual,

Ammo de Bovuar uchun yerdagi hayot zavqli,

and anything but static.

his-tuyg'uga boy, o'zgaruvchan dunyo edi.

Her desire to explore the physical world to its fullest would shape her life,

Fizik dunyoni to'la-to'kis tadqiq etish istagi uning hayot yo'lini belgilab beradi

and eventually, inspire a radical new philosophy.

va fanda keskin burilish yasagan yangi falsafalarga ilhomlantiradi.

Endlessly debating with her romantic and intellectual partner Jean Paul Sartre,

Intellektual do'sti va sevgan kishisi Jan Pol Sartr bilan oxiri yo'q munozaralarga

de Beauvoir explored free will, desire, rights and responsibilities,

kirishishgan de Bovuar iroda erkinligi, xohish, huquq va majburiyatlar hamda

and the value of personal experience.

shaxsiy tajribaning ahamiyati haqida mushohada yuritadi.

In the years following WWII,

Ikkinchi Jahon Urushidan keyingi yillarda

these ideas would converge into the school of thought

bu g'oyalar ularning ilmiy faoliyati bilan chambarchas

most closely associated with their work: existentialism.

bog'liq bo'lgan falsafiy oqim – ekzistensializmga aylandi. Yahudiy-

Where Judeo-Christian traditions taught that

-nasroniylik an'analari odamlar oldindan tayin

humans are born with preordained purpose,

etilgan maqsad bilan dunyoga keladilar deb o'rgatgan

de Beauvoir and Sartre proposed a revolutionary alternative.

bir vaqtda de Bovuar va Sartr inqilobiy g'oyani o'rtaga tashlaydi.

They argued that humans are born free,

Ular inson erkin bo'lib tug'iladi va

and thrown into existence without a divine plan.

hech qanday ilohiy muddaosiz yaratiladi, deya munozara yuritadilar.

As de Beauvoir acknowledged, this freedom is both a blessing and a burden.

De Bovuar e'tirof etganidek, bu erkinlik ham baxt, ham tashvish keltiradi.

In "The Ethics of Ambiguity" she argued that our greatest ethical imperative

"Mujmallik etikasi" asarida u bizning eng katta axloqiy majburiyatimiz o'z hayotimiz

is to create our own life’s meaning,

mohiyatini o'zimiz yaratishimiz va boshqalarning

while protecting the freedom of others to do the same.

bu erkinligini himoya qilishimizdan iborat, deb ta'kidlaydi.

As de Beauvoir wrote,

De Bovuar qayd etganidek:

“A freedom which is interested only in denying freedom must be denied.”

"O'zgalar erkinligini inkor etuvchi erkinlikdan voz kechish lozim."

This philosophy challenged its students to navigate the ambiguities and conflicts

Mazkur falsafa talabalarni xohishlarimiz tufayli yuzaga keluvchi muammolarni

our desires produce, both internally and externally.

zohiriy hamda botiniy jihatdan o'rganishga undaydi.

And as de Beauvoir sought to find her own purpose,

De Bovuar o'z hayotiy maslagini izlashga kirishar ekan,

she began to question:

o'ziga savol bera boshlaydi:

if everyone deserves to freely pursue meaning,

agar har kim hayot mohiyatini mustaqil belgilashga haqli

why was she restricted by society’s ideals of womanhood?

bo'lsa, nega jamiyat uni ayollar haqidagi ideallari bilan cheklab qo'ydi?

Despite her prolific writing, teaching and activism,

Yozuvchi, o'qituvchi va faol jamoatchi sifatida sermahsul ijodiga

de Beauvoir struggled to be taken seriously by her male peers.

qaramay, erkak tengdoshlari uning qarashlarini jiddiy qabul qilmaydi.

She’d rejected her Catholic upbringing and marital expectations

Universitetda o'qish, memuar, badiiy va falsafiy asarlar yozishni maqsad

to study at university, and write memoirs, fiction and philosophy.

qilgan de Bovar o'zining katolik tarbiyasi va turmush qurish niyatidan voz kechadi.

But the risks she was taking by embracing this lifestyle

Ammo shaxs erkinligini qadrlamagan erkaklar

were lost on many of her male counterparts,

bu hayot tarzi keltirgan tavakkalchiliklarga

who took these freedoms for granted.

yetarlicha baho bermaydi.

They had no intellectual interest in de Beauvoir’s work,

Ayollarning ichki dunyosi, qolaversa,

which explored women’s inner lives,

muallifning oshkora munosabati va biseksualizm

as well the author’s open relationship and bisexuality.

tadqiq etilgan asarlarga erkak faylasuflar qiziqish bildirmaydi.

To convey the importance of her perspective,

O'z qarashlarining ahamiyatini namoyish etish

de Beauvoir embarked on her most challenging book yet.

maqsadida de Bovuar eng murakkab kitobini yozishga kirishadi.

Just as she’d created the foundations of existentialism,

Ekzistensializm asoslarini yaratgani sinagri endi u

she’d now redefine the limits of gender.

gender chegaralarini yangidan izohlab beradi.

Published in 1949, "The Second Sex" argues that, like our life’s meaning,

1949-yilda nashr etilgan "Ikkinchi jins"da jins ham hayot mazmunidek taqdir tomonidan

gender is not predestined.

belgilanmasligi fikri ilgari suriladi.

As de Beauvoir famously wrote,

De Bovuarning mashhur iborasi bilan aytganda,

“one is not born, but rather becomes, woman.”

"kishi ayol bo'lib tug'ilmaydi, balki ayolga aylanadi".

And to “become” a woman, she argued, was to become the Other.

Uning fikricha, ayolga aylanish uchun odam "O'zga"ga aylanishiga to'g'ri keladi.

De Beauvoir defined Othering as the process of labeling women

De Bovuar ayollarni tarixan ideal inson deb hisoblangan

as less than the men who’d historically defined, and been defined as,

erkaklar bilan teng ko'rmaslik jarayonini

the ideal human subjects.

«O'zgaga aylantirish» deb ataydi. "O'zga"ga aylangan

As the Other, she argued that women were considered second to men,

kishi sifatida u ayollarga 2-darajali inson deb munosabat bildirilgani va

and therefore systematically restricted from pursuing freedom.

shuning uchun ularning erkinligi doim cheklanib kelinganini tanqid qiladi.

"The Second Sex" became an essential feminist treatise,

"Ikkinchi jins" ayollarga ko'rsatilgan jabr-zulmni behisob

offering a detailed history of women’s oppression

tarixiy voqealar orqali yoritib bergan

and a wealth of anecdotal testimony.

muhim feministik traktatga aylanadi.

"The Second Sex"’s combination of personal experience

Shaxsiy tajriba va falsafiy qarashlar

and philosophical intervention

asosiga qurilgan asar tili

provided a new language to discuss feminist theory.

feminizm nazariyasiga yangicha ruh bag'ishlaydi.

Today, those conversations are still informed by de Beauvoir’s insistence

Bu bahslar bugun ham de Bovuarning tenglik uchun kurashda "falsafa va hayotni

that in the pursuit of equality,

bir-biridan ajratib bo'lmaydi"

“there is no divorce between philosophy and life.”

degan qarashlarini aks ettiradi.

Of course, like any foundational work,

O'z sohasida yangilik bo'lgan har qanday asar singari

the ideas in "The Second Sex" have been expanded upon since its publication.

"Ikkinchi jins" dagi g'oyalar ham nashr etilishi bilan keng yoyila boshlaydi.

Many modern thinkers have explored additional ways people are Othered

Ko'plab zamonaviy mutafakkirlar odamlar "O'zgaga aylanish"ning de Bovuar

that de Beauvoir doesn’t acknowledge.

tan olmagan boshqa usullarini o'rganishadi.

These include racial and economic identities,

Bular sirasiga irqiy va iqtisodiy kelib chiqish,

as well as the broader spectrum of gender and sexual identities we understand today.

shuningdek, gender va jinsiy o'ziga xosliklar kiradi.

De Beauvoir’s legacy is further complicated

De Bovuar ijodiy merosi uning 2 talabasi qo'ygan

by accusations of sexual misconduct by two of her university students.

jinsiy zo'ravonlik haqidagi ayblov tufayli katta bahs-munozaralarga sabab bo'ladi.

In the face of these accusations,

O'z lavozimini suiiste'mol qilganlikda

she had her teaching license revoked for abusing her position.

ayblangach uning o'qituvchilik litsenziyasi bekor qilinadi.

In this aspect and others, de Beauvoir’s life remains controversial—

Bu va boshqa sabablarga ko'ra, de Bovuar hayoti munozarali masala bo'lib qoladi,

and her work represents a contentious moment in the emergence of early feminism.

uning faoliyati esa feminizmda tortishuvli davrni boshlab beradi.

She participated in those conversations for the rest of her life;

Vafotiga qadar (1986-yil ) u butun umri davomida badiiy, falsafiy va memuar

writing fiction, philosophy, and memoirs until her death in 1986.

asarlari orqali bu bahs-u munozaralarda ishtirok etadi.

Today, her work offers a philosophical language

Bugun uning asarlari falsafiy tilini qayta kashf etuvchilar

to be reimagined, revisited and rebelled against—

ham, unga qarshi isyon ko'taruvchilar ham topiladi.

a response this revolutionary thinker might have welcomed.

Inqilobchi mutaffakir bunday javobni ochiq qarshi olsa ajab emas.