Lady Raine has a blog post entitled “For Your Amusement” which is basically a misandrist dig at The Spearhead (which I now write for). I didn’t read the entire comment thread because I couldn’t be bothered, but I picked up on one of her most recent comments and tried to engage her in intelligent discussion. She demonstrated her true colors immediately. Therefore, I submit my comment (and all the comments that follow, obviously) “for your amusement.”
I just wrapped up an essay I’d been working on for a philosophical conference, and submitted it over to The Spearhead. I am told it should be up within the next day or so. I wouldn’t mind becoming a regular contributor over there, but we shall see. If that becomes the case, I could use this blog to merely talk about video games and the military. Haha!
See also, this analysis. This is the sort of thing I’d always hoped to write one day, but someone else has done it and probably better than I ever could. Bravo.
So I took a break from doing serious reading or thinking for a while, distracting myself with a perfectly mindless video game (Torchlight – if you like Diablo style games, I recommend it!). But now it’s time to return to the real world, I suppose.
Note that all those things I listed — literature, art, science, etc — are optional. Women were doing what was vital for the survival of the species. Without intimate care and nurturance, children won’t survive, and the group will die out. Women contributed the necessities of life. Men’s contributions were more optional, luxuries perhaps. But culture is a powerful engine of making life better. Across many generations, culture can create large amounts of wealth, knowledge, and power. Culture did this — but mainly in the men’s sphere.Thus, the reason for the emergence of gender inequality may have little to do with men pushing women down in some dubious patriarchal conspiracy. Rather, it came from the fact that wealth, knowledge, and power were created in the men’s sphere. This is what pushed the men’s sphere ahead. Not oppression.
Throughout most of history and prehistory, giving birth was at the center of the women’s sphere, and men were totally excluded. Men were rarely or never present at childbirth, nor was the knowledge about birthing even shared with them. But not very long ago, men were finally allowed to get involved, and the men were able to figure out ways to make childbirth safer for both mother and baby. Think of it: the most quintessentially female activity, and yet the men were able to improve on it in ways the women had not discovered for thousands and thousands of years.Let’s not overstate. The women had after all managed childbirth pretty well for all those centuries. The species had survived, which is the bottom line. The women had managed to get the essential job done. What the men added was, from the perspective of the group or species at least, optional, a bonus: some mothers and babies survived who would otherwise have died. Still, the improvements show some value coming from the male way of being social. Large networks can collect and accumulate information better than small ones, and so in a relatively short time the men were able to discover improvements that the women hadn’t been able to find. Again, it’s not that the men were smarter or more capable. It’s just that the women shared their knowledge individually, from mother to daughter, or from one midwife to another, and in the long run this could not accumulate and progress as effectively as in the larger groups of shallower relationships favored by men.
The essence of how culture uses men depends on a basic social insecurity. This insecurity is in fact social, existential, and biological. Built into the male role is the danger of not being good enough to be accepted and respected and even the danger of not being able to do well enough to create offspring.The basic social insecurity of manhood is stressful for the men, and it is hardly surprising that so many men crack up or do evil or heroic things or die younger than women. But that insecurity is useful and productive for the culture, the system.Again, I’m not saying it’s right, or fair, or proper. But it has worked. The cultures that have succeeded have used this formula, and that is one reason that they have succeeded instead of their rivals.
I’ve been reading, among many other things, Sexual Utopia in Power by F. Roger Devlin, Ph.D. and apparent regular contributor to The Occidental Quarterly. I was not previously familiar with either the author or the publication, but on the basis of this stunningly well-written (and, presumably, researched, with thirteen sources listed for approximately 27 pages of writing) article, I will have to become more intimately familiar with both. The entire article is worth commenting on; I had intended to merely pick “the best” parts but found myself copying entire paragraphs or pages in preparation for this analysis. Let me start by suggesting that perhaps the best course of action is to not read anything I am about to write, and to go read the article yourself.
Nature has played a trick on men: production of spermatozoa occurs at a rate several orders of magnitude greater than female ovulation (about 12 million per hour vs. 400 per lifetime). This is a natural, not a moral, fact. Among the lower animals also, the male is grossly oversupplied with something for which the female has only a limited demand. This means that the female has far greater control over mating. The universal law of nature is that males display and females choose. Male peacocks spread their tales, females choose. Male rams butt horns, females choose. Among humans, boys try to impress girls—and the girls choose. Nature dictates that in the mating dance, the male must wait to be chosen.
Marriage, after all, seems to restrict sex rather drastically. Certain men figure that if sex were permitted both inside and outside of marriage there would be twice as much of it as formerly. They imagined there existed a large, untapped reservoir of female desire hitherto repressed by monogamy. To release it, they sought, during the early postwar period, to replace the seventh commandment with an endorsement of all sexual activity between “consenting adults.” Every man could have a harem. Sexual behavior in general, and not merely family life, was henceforward to be regarded as a private matter. Traditionalists who disagreed were said to want to “put a policeman in every bedroom.” This was the age of the Kinsey Report and the first appearance of Playboy magazine. Idle male daydreams had become a social movement.
Hypergamy is not monogamy in the human sense. Although there may be only one “alpha male” at the top of the pack at any given time, which one it is changes over time. In human terms, this means the female is fickle, infatuated with no more than one man at any given time, but not naturally loyal to a husband over the course of a lifetime. In bygone days, it was permitted to point out natural female inconstancy. Consult, for example, Ring Lardner’s humorous story “I Can’t Breathe”—the private journal of an eighteen year old girl who wants to marry a different young man every week. If surveyed on her preferred number of “sex partners,” she would presumably respond one; this does not mean she has any idea who it is.
The sexual revolution in America was an attempt by women to realize their own utopia, not that of men. Female utopians came forward publicly with plans a few years after Kinsey and Playboy. Helen Gurley Brown’s Sex and the Single Girl appeared in 1962, and she took over Cosmopolitan magazine three years later. Notoriously hostile to motherhood, she explicitly encouraged women to use men (including married men) for pleasure.
I sympathize with the young woman, in view of a miseducation which might have been consciously designed to leave her unprepared for the situation she got herself into. But as to the question of whether she was raped, the answer must be a clear no.
To anyone who believes that a society of free and responsible persons is preferable to one based on centralized control, the reasoning of the date-rape movement is ominous. The demand that law rather than moral principle and common prudence should protect women in situations such as I have described could only be met by literally “putting a policeman in every bedroom.” However much we may sympathize with the misled young people involved (and I mean the men as well as the women), we must insist that it is no part of our responsibility to create an absolutely safe environment for them, nor to shield them from the consequences of their own behavior, nor to insure that sex will be their path to happiness. Because there are some things of greater importance than the pain they have suffered, and among these are the principle of responsibility upon which the freedom of all of us depends.
It is a cliché of political philosophy that the less self-restraint citizens are able to exercise, the more they must be constrained from without…Human beings cannot do without some social norms to guide them in their personal relations. Young women cannot be expected to work out a personal system of sexual ethics in the manner of Descartes reconstructing the universe in his own mind. If you cease to prepare them for marriage, they will seek guidance wherever they can fi nd it. In the past thirty years they have found it in feminism, simply because the feminists have outshouted everyone else.