Simpson's paradox refers to the reversal of a comparison by aggregation. It is an example of the potential effect of lurking variables on an observed association.

'Merci Pour le Chocolat' (2000) is one of the best films I've seen. I am now inspired to watch Alfred Hitchcock's films, who inspired the director (Chabrol) behind this film.

C'est un thriller française à la Hitchcock?

French artiste

Camille
Serge Gainsboug - La Javanaise (à la Elvis Presley French style)
Coralie Clement
Carla Bruni
Pauline Cruzo - Allo le monde
Boris Vian - Monsieur Le Président
Mouloudji
Mereille Mathieu

The Second Sex continued:

Man seeks in woman the Other as Nature and as his fellow being. But we know that ambivalent feelings Nature inspires in man. He exploits her, bt she crushes him, he is born of her and dies in her; she is the source of his being and the realm that he subjugates to his last will; Nature is a vein of gross material in which the soul is imprisoned, and she is the supreme reality; she is contingence and Idea, the finite and the whole; she is what opposes the Spirit, and the Spirit itself wells up, as this life itself, and as the over-yonder toward which life tends. Woman sums up nature as Mother, Wife, and Idea; these forms now mingle and now conflict, and each of them wears a double visage.

In proving woman's inferiority, the anitfeminists then began to draw not only upon religion, philosophy, and theology, as before, but also upon science-biology, experimental psychology, etc. At most they were willing to grant "equality in different" to the other sex.

"equal but separate"
This so-called equalitarian segregation has resulted only in the most extreme discrimination.

p. xxix
Simone Beauvoir
'The Second Sex'

Claude Mauriac: 'We listen on a tone [sic!] of polite indifference... to the most brilliant among them, well knowing that her wit reflects more or less luminously ideas that come from us.' Evidently the speaker referred to is not reflecting the ideas of Mauriac himself, for no one knows of his having any. It may be that she reflects ideas originating with men, but then, even among men there are those who have been known to appropriate ideas not their own; and one can well ask whether Claude Mauriac might not find more interesting a conversation reflecting Descartes, Marx, or Gide rather than himself. What is really remarkable is that by using the questionable we he identifies himself with St. Paul, Hegel Lenin, and Nietzsche, and from the lofty eminence of their grandeur looks down disdainfully upon th bevy of women who make bold to converse with him on a footing of equality.

One of the benefits that oppression confers upon the oppressors is that the most humble among them is made to feel superior; thus, a "poor white" in the South can console himself with the thought that he is not a "dirty nigger" and the more prosperous whites cleverly exploit this pride.

People have tirelessly sought to prove that woman is superior, inferior, or equal to man. Some say that, having been created after Adam, she is evidently a secondary being; others say on the contrary that Adam was only a rough draft and that God succeeded in producing the human being in perfection when He created Eve. Woman's brain is smaller; yes, but it is relatively larger. Christ was made a man; yes, but perhaps for his greater humility. Each argument at one suggests its opposite, and both are often fallacious.

Now, what peculiarly signalizes the situation of woman is tha she - a free and autonomous being like all human creatures - nevertheless finds herself linving a world hwere men compel her to assume the status of the Other. They propose to stabilize her as object and to doom her to immanence since her transcendence is to be overshadowed and forever transcended by another ego (conscience) which is essential and sovereign. The drama of woman lies in this conflict between the fundamental aspirations of verey subject (ego) - who always regards the self as the essential - and the compulsions of a situation in which she is the inessential. How can a human being in woman's situation attain fulfillment? What roads are open to her? Which are blocked? How can independence be recovered in a stat of dependency? What circumstances limit woman's liberty an dhow can they be overcome? These are the fundamental questions on which I would fain throw some light. This means that I am interested in the fortunes of the individual as defined not in terms of happiness but in terms of liberty.

Quite evidently this problem would be without significance if we were to believe that woman's destiny is inevitably determined by physiological, psychological, or economic forces. Hence I shall discuss first of all the light in which woman is viewed by biology, psychoanalysis, and historical materialism. Next I shall try to show exactly how the concept of the "truly feminine" has been fashioned - why womans has been defined as the Other - and what have been the consequences from man's point of view. Then from woman's point of view I shall describe the world in which women must live; and thus we shall be able to envisage of the difficulties in their way as, endeavoring to make their escape from the sphere hitherto assigned them, they aspire to full membership in the human race.

Woman is a happy accident[?]

On doit concevoir les Nations sur la terre, comme des individus, hors du lien social... dans l'etat de nature

Sieyes
French Revolution

Poverty is more than deprivation, it is a state of constant want and acute misery whose ignominy consists in its dehumanizing force; poverty is abject because it puts men under the absolute dictate of their bodies, that is, under the absolute dictate of necessities as all men know it from their most intimate experience and outside all speculations.

C'est une révolte

Non, Sire, c'est une révolution

The most effective way of making people accept the validity of the values they are to serve is to persuade them that they are really the same as those which they, or at least the best among them, have always held, but which were not properly understood or recognized before. The people are made to transfer their allegiance from the old gods to the new under the pretense that the new gods really are what their sound instinct had always told them but what before they had only dimly seen.

Quand vous leur parlez d'un nouvel ami, elles ne vous questionnent jamais sur l'essentiel. Elles ne vous disent jamais: "Quel âge a-t-il? Combien a-t-il de frères? Combien pèse-t-il? Combien gagne son père?" Alors seulement elles croient le connaître. Si vous dites aux gradnes personnes: "J'ai vu une belle maison en briques roses, avec des géraniums aux fenêtres et des colombes sur le toit..." elles ne parviennent pas à s'imaginer cette maison. Il faut leur dire: "J'ai u une maison de cent mille francs." Alors elles s'écrient: "Comme c'est joli!"

Elles sont comme ça. Il ne faut pas leur en vouloir. Les enfants doivent être très indulgents envers les grandes personnes.

Car je n'aime pas qu'on lise mon livre à la légère. J'éprouve tant de chagrin que mon ami s'en est allé avec son mouton. Si j'essaie ici de la décrire, c'est afin de ne pas l'oublier. C'est triste d'oublier un ami. Tout le monde n'a pas eu un ami. Et je puis devenir comme les grandes personnes qui ne s'intéressent plus qu'aux chiffres. C'est donc pour ça encore que j'ai acheté une boîte de couleurs et des crayons.

-Le Petit Prince