Abstract This paper examines how Marlo Thomas's children's book, "Free To Be?You and Me", published in 1974, is a prime example of second-wave feminist activism. It looks at how, unlike first-wave feminism, typified by the suffrage movement and personified by women like Susan B. Anthony, second-wave feminism had two primary agendas, which can be seen in Thomas's novel. It attempts to show how second-wave feminism, with such slogans as ?the personal is the political,? and the ideology of consciousness raising, are implicitly, as well as explicitly, exemplified in "Free to Be You and Me".
From the Paper "Millett's highly influential text led women to see patriarchy as ever-present and ever-expansive. Women's oppression was not only played out in the traditional political structures that first wave feminists had identified (legal, economic, educational), but it was also played out in women's minds and bodies. Hence, rejecting gender conditioning and fighting for reproductive choice became key second wave issues. The short skits and catchy songs of Thomas's storybook were meant to stop gender conditioning at the core; the most influential period, childhood. Titles like "Housework," "Ladies First," and "Grandma," identify and attempt to dismantle many commonly held gender stereotypes of the 1970s, and contradict most other books and programming available for children at that time."
This paper is an explanation of the philosopher GWF Hegel's writings in the "Lordship and Bondage" section of his well-known book "Phenomenology of Spirit".
Abstract The paper explains the Hegelian entities of consciousness, self-consiousness, perception and the struggle for recognition, as well as their role in Hegel's writings of "Lordship and Bondage", contained in the book "Phenomenology of Spirit".
From the Paper "Though tedious to first decode, Hegel's writings on self-consciousness in sections 186-196 of "Phenomenology of Spirit", contain multilateral significance to the development of individuals as well as societal relations. The inward struggle of the individual to negatively recognize the unified duality of their condition is the foundation and mortar of Hegel's theory. Only by self-realizing under fear does Hegel believe a person achieves true self-consciousness and the ultimate achievement of the Absolute. Ironically, however, those who most deliberately attempt this process seem to jeopardize their own intended fate. In this essay I will seek to explain in further detail these phenomenon and the events surrounding them in Hegel's writing."
