 Between the statement and the question we discover that the ethical-political issue of fulfillment does not concern a woman’s happiness. Happiness may be chosen or accepted in exchange for the deprivations of freedom. Recalling the argument of The Ethics of Ambiguity we know why. As Others, women are returned to the metaphysically privileged world of the child. They experience the happiness brought about by bad faith—a happiness of not being responsible for themselves, of not having to make consequential choices. From this existential perspective women may be said to be complicitious in their subjugation. But this is not the whole story. If women are happy as the other, it may be because this is the only avenue of happiness open to them given the material and ideological realities of their situation. Beauvoir’s existential charge of bad faith must be understood within her Marxist analysis of the social, economic and cultural structures that frame women’s lives. Though Beauvoir will not argue that these structures deprive women of their freedom, neither will she ignore the situations that make the exercise of that freedom extremely difficult. Her assertion that woman feels a necessary bond with man regardless of a lack of reciprocity, however, escapes existential and Marxist categories. It is crucial to Beauvoir’s analysis of women’s condition and draws on the notion of the appeal developed in The Ethics of Ambiguity. In making an appeal to others to join me in my pursuit of justice I validate myself and my values. Given that my appeal must be an appeal to the other in their freedom, I must allow for the fact that the other may reject it. When this happens, I must (assuming that the rejection is not a threat to the ground value of freedom) recognize the other’s freedom and affirm the bond of humanity that ties us to each other. In the case of women, Beauvoir notes, this aspect of the appeal (the affirmation of the bond between us) dominates. She does not approve of the way that women allow it to eclipse the requirement that they be recognized as free subjects, but she does alert us to the fact that recognition in itself is not the full story of the ethical relationship. To demand recognition without regard for the bond of humanity is unethical. It is the position of the Subject as master.