This article returns to Simone de Beauvoir’s philosophical oeuvre in order to offer a way of thinking beyond contemporary feminist divisions created by ‘gender critical’ or trans-exclusionary feminists. The ‘gender critical’ feminist position returns to sex essentialism to argue for ‘abolishing’ gender, while opponents often appeal to proliferated gender self-identities. I argue that neither goes far enough and that they both circumscribe utopian visions for a world beyond both sex and gender. I chart how Beauvoir’s ontological, ethical and political positions can be used to overcome the material/cultural, sex/gender bind that the contemporary divide perpetuates. I outline Beauvoir’s ‘ambiguous’ non-foundational ontology that attends to both the cultural origins, and material effects, of both sex and gender, and to the extent that humyns are fundamentally social. After outlining Beauvoir’s definition of freedom as purposive action, I then outline how the existence of the humyn-made and intersubjectively-upheld ‘situations’ of both sex and gender delimit this, urging feminists to return to the lost question of eradicating both. I use the utopian impulse in Beauvoir to argue that an ethics of reciprocity is an alternative mode of understanding the self and others. Beauvoir also calls for a political strategy that I call a ‘utopian realism’ that I apply to the contemporary divide. A way forward that is attentive to the concerns of both positions is the pragmatic use of identity politics that is nonetheless mindful of identity’s limits, alongside Beauvoir’s proto-intersectional vision of solidarity politics based not on identity but on a position of alterity and shared political strategy. Ultimately, I use this to argue that feminism would do better to unite around a shared commitment to challenging alterity, rather than further contributing to it.

本文返回西蒙娜·德·波伏娃的哲学作品，以提供一种超越“性别批判”或跨性别排斥女权主义者所创造的当代女权主义分裂的思维方式。“性别批判”女权主义立场回到了性本质论，主张“废除”性别，而反对者则常常呼吁激增的性别自我认同。我认为，这两者都远远不够，它们都限制了对超越性别和性别的世界的乌托邦理想。我画出了波伏瓦的本体论，道德和政治立场如何可以用来克服当代鸿沟永存的物质/文化，性别/性别约束。我概述了波伏瓦的“模棱两可”的非基础本体论，该本体论涉及性别和性别的文化渊源和物质影响，并在一定程度上说humyns基本上是社会性的。在概述了波伏瓦将自由定义为有目的的行动之后，我接着概述了由性别和性别构成的卑鄙的，由主体间维护的“情境”如何界定这一点，敦促女权主义者回到根除两者的迷茫问题上。我用《波伏娃》中的乌托邦冲动来论证，互惠伦理是理解自我和他人的另一种方式。波伏娃还呼吁采取一种政治策略，我称之为“乌托邦现实主义”，适用于当代鸿沟。着眼于这两个立场的前进之路是对身份政治的务实使用，但要注意身份的局限性，与波伏瓦（Beauvoir）的团结政治的原始交叉愿景不基于身份，而是基于变化和共同政治策略的立场。最终，我以此为依据，认为女权主义将更好地团结起来共同应对挑战性变化，而不是进一步为此做出贡献。