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"Cinta romantis adalah prinsip yang diperkenalkan dalam modernitas, menggambarkan hubungan intim antara dua individu yang bebas. Dalam pengertian masyarakat umum, cinta romantis dimaknai sebagai hubungan heteroseksual dengan nilai-nilai heteronormatif dan heteroseksis. Cinta romantis menimbulkan masalah baru, yakni toxic relationship (hubungan “beracun”). Toxic relationship seringkali berujung pada kekerasan, baik berupa kekerasan mental, emosional, maupun fisik. Artikel ini berpendapat konsep cinta autentik Simone de Beauvoir dapat menjadi jalan keluar untuk terlepas dari jeratan toxic relationship dan membangun cinta romantis yang ideal. Cinta autentik dibangun atas dasar adanya keinginan saling mengakui kebebasan kedua belah pihak. Cinta autentik mengharuskan keduanya mempertahankan individualitas mereka, dan secara bersamaan mengakui adanya perbedaan satu sama lain. Sedangkan cinta tidak autentik didasarkan pada ketidaksetaraan antara kedua jenis kelamin, serta adanya ketundukan dan dominasi. Bentuk cinta semacam ini membuat pihak yang menjalaninya tidak dapat mengalami kebebasan, persahabatan, dan kebahagiaan. Berdasarkan konsep cinta autentik, manusia dapat saling mendukung dalam menemukan, menjangkau dan melampaui diri mereka sendiri, dan bersama-sama memperkaya makna hidupnya. Untuk mencapai tujuan, penulis menggunakan metode distingtif konseptual dan analitis deskriptif guna memperlihatkan adanya perbedaan antara konsep cinta romantis yang dipahami oleh masyarakat di Indonesia dengan konsep cinta autentik de Beauvoir. Kebaruan yang ditawarkan adalah kajian terhadap teori de Beauvoir secara filosofis dapat diterapkan untuk membongkar praktik toxic relationship dan pengkonsepsian ulang cinta romantis di Indonesia.

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Romantic love is a principle introduced in modernity, describing an intimate relationship between two free individuals. In the sense of society, romantic love is interpreted as a heterosexual relationship with heteronormative and heterosexist values. Romantic love raises new problems, namely toxic relationships. Toxic relationships often lead to violence, in the form of mental, emotional or physical violence. This article argues that Simone de Beauvoir's authentic love concept can be an escape route from toxic relationships and building an ideal romantic love. Authentic love is built on the basis of a mutual desire to recognize the freedom of both parties. Authentic love requires both to maintain their individuality, while simultaneously recognizing differences from one another. 2 On the contrary, inauthentic love is based on inequality between the sexes, as well as submission and dominance. This form of love prevents those who live it from experiencing freedom, friendship and happiness. Based on the concept of authentic love, humans can support each other in discovering, reaching and surpassing themselves, and together enriching the meaning of their lives. To achieve this goal, the writer uses descriptive conceptual and analytical descriptive methods to show the difference between the concept of romantic love that is understood by people in Indonesia and de Beauvoir's concept of authentic love. The novelty offered is a study of the de Beauvoir theory that can be applied philosophically to dismantle the practice of toxic relationships and the re-conception of romantic love in Indonesia."

"Hidup perempuan Jawa memang ironis. Mereka selalu ditanamkan oleh nilai-nilai yang membatasi kebebasannya. Dengan alasan untuk menjaga keharmonisan relasi antar sesama manusia, perempuan Jawa didoktrin untuk selalu patuh pada nilai-nilai tersebut. Sesungguhnya, nilai-nilai keharmonisan yang didewakan oleh adat Jawa merupakan diskriminasi yang dilakukan oleh kaum patriarki demi merebut subjektivitas perempuan sebagai manusia yang bebas. Kartini, sebagai manusia perempuan Jawa, mengalami langsung diskriminasi ini sehingga membuatnya selalu dijadikan objek oleh adat. Transendensi merupakan cara yang dapat membuat perempuan meraih kembali subjektivitas dan kebebasan tersebut. Namun Kartini tidak bisa melampaui imanensinya, sehingga membuatnya tetap berada pada posisi subordinat di dalam adat Jawa.

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Javanese women’s live are ironic. They are always embedded with values that bounding her freedom. With motivation for keeping harmony in human relation, Javanese woman obediently doctrined for that values. Actually, harmony values that divined by Javanese tradition are discrimination doing by patriarchist to clutched women’s subjectivity as a free human. Kartini, as a Javanese woman, directly experience this discrimination, so make her always becoming object by Javanese tradition. Transcendence is the only way that can make women reach back her subjectivity and freedom. But, Kartini can not beyond her immanence, so make her always still at subordinate point in Javanese culture."

"Second sex, buku revolusioner sebagai usaha yang gigih luar biasa untuk menemukan apa dan siapakah dan bagaimana perempuan berpikir dan berbicara tentang diri sendiri. Simone de Beauvoir, fakta dan mitos"

"Throughout the twentieth and twenty-first centuries, Joseph Conrad's novels and short stories have consistently figured into - and helped to define - the dominant trends in literary criticism. This book is the first to provide a thorough yet accessible overview of Conrad scholarship and criticism spanning the entire history of Conrad studies, from the 1895 publication of his first book, Almayer's Folly, to the present. While tracing the general evolution of the commentary surrounding Conrad's work, John G. Peters's careful analysis also evaluates Conrad's impact on critical trends such as the belles lettres tradition, the New Criticism, psychoanalysis, structuralist and post-structuralist criticism, narratology, postcolonial studies, gender and women's studies, and ecocriticism. ;Throughout the twentieth and twenty-first centuries, Joseph Conrad's novels and short stories have consistently figured into - and helped to define - the dominant trends in literary criticism. This book is the first to provide a thorough yet accessible overview of Conrad scholarship and criticism spanning the entire history of Conrad studies, from the 1895 publication of his first book, Almayer's Folly, to the present. While tracing the general evolution of the commentary surrounding Conrad's work, John G. Peters's careful analysis also evaluates Conrad's impact on critical trends such as the belles lettres tradition, the New Criticism, psychoanalysis, structuralist and post-structuralist criticism, narratology, postcolonial studies, gender and women's studies, and ecocriticism. "