Response Paper to Toril Moi’s "What is a Woman"

Toril Moi’s “What is a Woman? And Other Essays” is an intellectually stimulating read. Much of the concepts in relation to feminist theories presented by Moi offered new ways to interpret the female identity and situation. In this response paper, I will explain how “What is a Woman?” unlocks emancipatory potential in brings intellectual emancipation to the individual female and why it should be considered as an important piece of work to elevate feminist studies.

To the individual female, “What is a Woman?” calls for her self-liberation. In the late 19th century, biological determinism was in fashion; Moi claimed that this idea reduced females to nothing but their anatomical characteristics and made it their “destinies” (62). The sex and gender differentiation model was invented in the 1960s, but to Moi, the model ignored the intertwined relationship between the female body and gender (70) and failed to offer women an explanation to their subordination. Later, poststructural feminist theorists proposed that sex is as socially constructed as gender (34). Since both are placed under systems of power, subversion should be practiced to undermine systems of power from within. However, Moi insisted that women’s subjectivity has been misinterpreted by them. Later, poststructural feminism gained popularity, however, Moi found their theories to be overly theoretical. From her observation, reductionism, subordination and confusion have been recurring themes running through these three periods along the feminist theory timeline. Instead of leaving the question of what it truly means to be a woman unanswered, a more proactive, comprehensible and personalized approach to developing the female identity. “My body is a situation, but it is a fundamental kind of situation, in that it founds my experience of myself and the world. This is a situation that always enters my lived experience.” (63). Along these lines, Moi demonstrated the importance of considering the biological and historical characteristics that each individual possess distinctively. These characteristics are elements that constitute women’s subjectivity, but they are encouraged to internalize these encounters of subjectivity and to actively reject them (82). What is realized to be the oppression is turned into fuel that restores the individual female’s identity. Women would take the reigns of freeing themselves from their own oppression. On another note, unlike the 1960s theorists who placed great emphasis on the sex/gender distinction, the “lived experience” narrative calls for women to proudly celebrate their historical situations of age, race, class, nationality and other political conflicts that concern them (82). Moi advocated for a customized path for women to transcend themselves. Women can now adopt a more engaging means to construct whom they envision to be.

Amongst her scholarly counterparts, Moi paved a new way of thinking. One of the most profound criticisms of Moi is on the poststructuralist feminist theories developed by Judith Butler and Donna Haraway. She insisted that these theories are overly obscure and philosophical in contrast to Beauvoir’s claims (58-59). Ironically, she embodied the poststructuralist spirit by challenging Butler and Haraway. Together, they have put forward the most prominent feminist discourse during the 1990s, but Moi fearlessly presented her critique towards them (based on Beauvoir’s thesis). This shows feminist scholars the flaws of existing theories and prompts them to question major feminist discourses as well. She suggested that it is time to return to the Simone de Beauvoir method of interpreting the female identity (5). Re-reading earlier literature may be mistaken as being repetitive, but Moi brought up the issue of language and translation, and the possibility of new ideas produced from a thorough reinterpretation of old literature. By revisiting texts and writings, feminist studies scholars can retrieve revolutionary ideas that might have been lost in translation and left idle in the past. Moi’s suggestions are academically liberating as readers are encouraged to be critical of prominent discourses and to uncover shadowed feminist ideas that have been buried over time.

It is apparent that Moi is an admirer of Simone de Beauvoir. Throughout the book, she has inserted ideas by Beauvoir; her quotations can be frequently noticed. Her work might even be mistaken as being a sequel to Beauvoir’s “The Second Sex”. There is a lack of her own personal reflection and arguments. However, it is also understood that Moi was attempting to point out the existing problematic theories from her observation of the scholarly interactions on feminism. She made repeated remarks on the confusion dominant feminist discourses generated, stressing that Beauvoir’s take on the female identity is more clear and holistic. She was desperate to advance feminist studies from its current stagnation.

What is a woman? To Moi, a woman is shaped by her biological attributes and historical heritage. A woman is conscious of the influence of these elements and pushes back the subsequent oppression that confronts her but no one else. She reforms her identity, actively seeking for emancipation and refuses to be circumscribed by a despotic system. She is also aware of the ongoing rhetoric that defines her identity, but remains critical of them and opts for the more progressive feminist narrative. That is what a woman is.