Betty Friedan's Feminine Mystique
Angelina C. Cosentino
JRNL B1 Media and Society – Professor Garcia
April 9th 2014

In 1957, Friedan was asked to conduct a survey of her former Smith College classmates for their 15th anniversary reunion; the results, in which she found that many of them were unhappy with their lives as housewives, prompted her to begin research for The Feminine Mystique, conducting interviews with other suburban housewives, as well as researching psychology, media, and advertising. She originally intended to publish an article on the topic, not a book, but no magazine would publish her article. In Feminine Mystique, Betty Friedan wrote about women's inequality from men to women's equality to men. She also wrote about women accepting the inequality to women fighting for equality. Friedan comes across as a woman with strong beliefs that filled her book with a lot of effort and information. Her writing style proves that she has been in a feminist movement and that she has a passion for every word she put into this book. She also writes in a way that makes a person interested in what her beliefs are. Friedan has a mass amount of information to prove every point she has. She once stated that “Feminine Mystique” was her favorite work to write about. Her writing style proves each point she responds to.
In Feminine Mystique, Betty Friedan is attempting to persuade the reader to understand what she is trying to say. She wants people to know exactly what occurred during the feminist movement. How women's rights came to a reality, how women believed there was only one role to have, which is a typical housewife that has a husband to overpower her. Not being able to vote, or have any rights as an equal to men. "For the sake of every member of the family, the family needs a head. This means Father, not Mother. Children of both sexes need to learn, recognize and respect the abilities and functions of each sex. He is not just a substitute mother, even though he's ready and willing to do his share of bathing, feeding, comforting, and playing. He is a link with the outside world he works in. If in that world he is interested, courageous, tolerant, constructive, he will pass on these values to his children." (Friedan 1963)
No matter what, the men were in charge. They ruled the world. It's unbelievable to read that the only reason women would attend college was not for education; it was to find a husband. Men were on top of the good chain for women. They needed to find a husband. This book is believed to be the catalyst for second-wave feminism in the United States. Women didn't have any other choice. Being brought up believing when a woman grows up, they are to marry and have children. Going to college is what you had to do, graduating isn't. Being well educated is shown to be unfeminine. Men didn't enjoy women knowing information they knew. Men wanted women uneducated, men were supposed to be the only educated in the household. "Girls didn't get excited about things like that anymore. We don't want careers. Our parents expect us to go to college. Everybody goes. You're a social outcast at home if you don't But a girl who got serious about anything she studied- like wanting to go on and do research would be peculiar, unfeminine. I guess everybody wants to graduate with a diamond ring on her finger. That's the important thing." (Friedan 1963)
The Feminine Mystique begins with an introduction describing what Friedan called "the problem that has no name"—the widespread unhappiness of women in the 1950s and early 1960s. It discusses the lives of several housewives from around the United States who were unhappy despite living in material comfort and being married with children.
Chapter 1: Friedan points out that the average age of marriage was dropping and the birthrate was increasing for women throughout the 1950s, yet the widespread unhappiness of women persisted, although American culture insisted that fulfillment for women could be found in marriage and housewifery; this chapter concludes by declaring "We can no longer ignore that voice within women that says: 'I want something more than my husband and my children and my home.” (Friedan 1963)
Chapter 2: Friedan shows that the editorial decisions concerning women's magazines were being made mostly by men, who insisted on stories and articles that showed women as either happy housewives or unhappy, neurotic careerists, thus creating the "feminine mystique"—the idea that women were naturally fulfilled by devoting their lives to being housewives and mothers. Friedan notes that this is in contrast to the 1930s, at which time women's magazines often featured confident and independent heroines, many of whom were involved in careers.
Chapter 3: Friedan recalls her own decision to conform to society's expectations by giving up her promising career in psychology to raise children, and shows that other young women still struggled with the same kind of decision. Many women dropped out of school early to marry, afraid that if they waited too long or became too educated, they would not be able to attract a husband.
Chapter 4: Friedan discusses early American feminists and how they fought against the assumption that the proper role of a woman was to be solely a wife and mother. She notes that they secured important rights for women, including education, the right to pursue a career, and the right to vote.
Chapter 5: Friedan, who had a degree in psychology, criticizes Sigmund Freud (whose ideas were very influential in America at the time of her book's publication). She notes that Freud saw women as childlike and as destined to be housewives, once pointing out that Freud wrote, "I believe that all reforming action in law and education would break down in front of the fact that, long before the age at which a man can earn a position in society, Nature has determined woman's destiny through beauty, charm, and sweetness. Law and custom have much to give women that has been withheld from them, but the position of women will surely be what it is: in youth an adored darling and in mature years a loved wife." Friedan also points out that Freud's unproven concept of "penis envy" had been used to label women who wanted careers as neurotic, and that the popularity of Freud's work and ideas elevated the "feminine mystique" of female fulfillment in housewifery into a "scientific religion" that most women were not educated enough to criticize.
Chapter 6: Friedan criticizes functionalism, which attempted to make the social sciences more credible by studying the institutions of society as if they were parts of a social body, as in biology. Institutions were studied in terms of their function in society, and women were confined to their sexual biological roles as housewives and mothers as well as being told that doing otherwise would upset the social balance. Friedan points out that this is unproven and that Margaret Mead, a prominent functionalist, had a flourishing career as an anthropologist.
Chapter 7: Friedan discusses the change in women's education from the 1940s to the early 1960s, in which many women's schools concentrated on non-challenging classes that focused mostly on marriage, family, and other subjects deemed suitable for women, as educators influenced by functionalism felt that too much education would spoil women's femininity and capacity for sexual fulfillment. Friedan says that this change in education arrested girls in their emotional development at a young age, because they never had to face the painful identity crisis and subsequent maturation that comes from dealing with many adult challenges.
Chapter 8: Friedan notes that the uncertainties and fears during World War II and the old War made Americans long for the comfort of home, so they tried to “create an idealized home life with father as the breadwinner and mother as the housewife.” (Fava 1963) Friedan notes that this was helped along by the fact that many of the women who worked during the war filling jobs previously filled by men faced dismissal, discrimination, or hostility when the men returned, and that educators blamed over-educated, career-focused mothers for the maladjustment of soldiers in World War II. Yet as Friedan shows, later studies found that overbearing mothers, not careerists, were the ones who raised maladjusted children.
Chapter 9: Friedan shows that advertisers tried to encourage housewives to think of themselves as professionals who needed many specialized products in order to do their jobs, while discouraging housewives from having actual careers, since that would mean they would not spend as much time and effort on housework and therefore would not buy as many household products, cutting into advertisers' profits.
Chapter 10: Friedan interviews several full-time housewives, finding that although they are not fulfilled by their housework, they are all extremely busy with it. She postulates that these women unconsciously stretch their home duties to fill the time available, because the feminine mystique has taught women that this is their role, and if they ever complete their tasks they will become unneeded.
Chapter 11: Friedan notes that many housewives have sought fulfillment in sex, unable to find it in housework and children; Friedan notes that sex cannot fulfill all of a person's needs, and that attempts to make it do so often drive married women to have affairs or drive their husbands away as they become obsessed with sex.
Chapter 12: Friedan discusses the fact that many children have lost interest in life or emotional growth, attributing the change to the mother's own lack of fulfillment, a side effect of the feminine mystique. When the mother lacks a self, Friedan notes, she often tries to live through her children, causing the children to lose their own sense of themselves as separate human beings with their own lives.
Chapter 13: Friedan discusses Abraham Maslow's hierarchy of needs and notes that women have been trapped at the basic, physiological level, expected to find their identity through their sexual role alone. Friedan says that women need meaningful work just as men do to achieve self-actualization, the highest level on the hierarchy of needs.
Chapter 14: In the final chapter of The Feminine Mystique, Friedan discusses several case studies of women who have begun to go against the feminine mystique. She also advocates a new life plan for her women readers, including not viewing housework as a career, not trying to find total fulfillment through marriage and motherhood alone, and finding meaningful work that uses their full mental capacity. She discusses the conflicts that some women may face in this journey to self-actualization, including their own fears and resistance from others. For each conflict, Friedan offers examples of women who have overcome it. Friedan ends her book by promoting education and meaningful work as the ultimate method by which American women can avoid becoming trapped in the feminine mystique, calling for a drastic rethinking of what it means to be feminine, and offering several educational and occupational suggestions.
Developing women's independence took a while, but slowly but surely it occurred. Men couldn't stand the fact that women didn't need them if they didn't want them. Men couldn't stand the fact that women could be as educated or more educated as themselves. A lot of men now want women with education. They don't want to be the only one paying the bills in the home. A marriage now is considered a partnership. The marriages are 50- 50 marriages. Women and men are considered equal. Some stereotypes still occur such as men taking the women out, but there are women who take men too. "Only economic independence can free a woman to marry for love, not for the status or financial support, or to leave a loveless, intolerable, humiliating marriage, or to eat, dress, rest, and move if she plans not to marry. But the importance of work for women goes beyond economics." (Friedan 1963)
Futurist Alvin Toffler declared that it "pulled the trigger on history." Friedan received hundreds of letters from unhappy housewives after its publication, and she herself went on to help found, and become the first president of the National Organization for Women, an influential feminist organization. By the year 2000, The Feminine Mystique had sold more than 3 million copies and had been translated into many foreign languages. On February 22 and 23, 2013, a symposium titled React: The Feminine Mystique at 50, co-sponsored by The New School for Public Engagement and Parsons the New School for Design, was held. An accompanying exhibit titled REACT was also on display, consisting of twenty-five pieces of artwork responding to The Feminine Mystique. Historian Joanne Meyerowitz argues (in "Beyond the Feminine Mystique: A Reassessment of Postwar Mass Culture, 1946-1958," Journal of American History 79, March 1993) that many of the contemporary magazines and articles of the period did not place women solely in the home, as Friedan stated, but in fact supported the notions of full- or part-time jobs for women seeking to follow a career path rather than being a housewife. Daniel Horowitz, a Professor of American Studies at Smith College points out that although Friedan presented herself as a typical suburban housewife, she was involved with radical politics and labor journalism in her youth, and during the time she wrote The Feminine Mystique she worked as a freelance journalist for women's magazines and as a community organizer. In addition, Friedan has been criticized for focusing solely on the plight of middle-class white women, and not giving enough attention to the differing situations encountered by women in less stable economic situations, or women of other races. She has also been criticized for prejudice against homosexuality.
Betty Friedan wrote this book, to let everyone know she grew up with her own point of view and believed in being something other than a housewife. Friedan wants to let everyone know and understand what she fought for. She fought for the rights that we have today. People need to know about the feminist movement. You need to know your history in order to move on in the future. Betty Freidan's, Feminist Mystique evolves with the world we live in today.

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