 It was, however, with the publication of The Second Sex by Simone De Beauvoir, that feminist theorizing about the relation between the body and the self took center stage. Along with other phenomenologists, particularly Merleau-Ponty, and Sartre, Beauvoir recognizes that “to be present in the world implies strictly that there exists a body which is at once a material thing in the world and a point of view towards the world” (Beauvoir 1949 [1982: 39]). The self, for phenomenologists, as for Freud, is necessarily corporeal, the body constitutes the self. It is not a separate entity to which the self stands in relation. This body, however, is not simply what biology offers us an account of. The body which gained their attention was the body as lived, as yielding the sensory experiences and lived intentionality of a subject negotiating its world. It is also a body which is encountered by others whose response to it mediates our own sense of being. What is central to Beauvoir’s account is that such bodily existence, the point of view it provides, and the response it garners, is different for men and women. Her account provides a complex and non-reductive picture of the intertwining of the material and the cultural in the formation of our embodied selves (see the entry on  Simone de Beauvoir, Kruks 2010, Sandford 2006, Moi 1999).