Male Attitude Quotes

You want sweet dreams, lose the attitude and you might find I'll give you reason to have them. Tate to Lauren

ABUSIVE MEN COME in every personality type, arise from good childhoods and bad ones, are macho men or gentle, “liberated” men. No psychological test can distinguish an abusive man from a respectful one. Abusiveness is not a product of a man’s emotional injuries or of deficits in his skills. In reality, abuse springs from a man’s early cultural training, his key male role models, and his peer influences. In other words, abuse is a problem of values, not of psychology. When someone challenges an abuser’s attitudes and beliefs, he tends to reveal the contemptuous and insulting personality that normally stays hidden, reserved for private attacks on his partner. An abuser tries to keep everybody—his partner, his therapist, his friends and relatives—focused on how he feels, so that they won’t focus on how he thinks, perhaps because on some level he is aware that if you grasp the true nature of his problem, you will begin to escape his domination.

The central attitudes driving the Victim are: Everybody has done me wrong, especially the women I’ve been involved with. Poor me. When you accuse me of being abusive, you are joining the parade of people who have been cruel and unfair to me. It proves you’re just like the rest. It’s justifiable for me to do to you whatever I feel you are doing to me, and even to make it quite a bit worse to make sure you get the message. Women who complain of mistreatment by men, such as relationship abuse or sexual harassment, are anti-male and out for blood. I’ve had it so hard that I’m not responsible for my actions.

they're good fighters, i think proudly as i watch them duke it out. But as the oldest male in the house, it's my duty to break it up. I grab the collar of Carlos's shirt but on Louis's leg and land on the floor with them. Before I can regain my balance, icy cold water is pored on my back. Turning quickly, I catch mi'ama dousing us all, a bucket poised in her fist abouve us while she is wearing her work uniform. She works as a checker for the local grocery store a couple blocks from our house. It doesn't pay a whole heck of a lot, but we don't need much. "Get up" she orders, her fiery attitude out in full force. "Shit, Ma" Carlos says, standing Mi'ama takes what's left in her bucket, sticks her fingers in the icy water, and flicks the liquid in Carlos's face. Luis laughs and before he knows it, he gets flicked with water as well. Will they ever learn? "Any More attitude, Lous?" She asks. "No, ma'am" Louis says, standing as straight as a soilder. "You have any more filthy words to come out of that boca of yours, Carlos?" She dips her hand in the water as a warning. "No, ma'am" echos soldier number two. "And what abot you, Alejandro?" her eyes narrow into slits as she focuses on me "What? I was try'in to break it up" I say innocently, giving her my you-can't-resist-me smile. She flicks water in my face. "That's for not breaking it up sooner. Now get dressed, all of you, and come eat breakfast before school." So much for my you-can't-resist-me smile

When my now-adult daughter was a child, another child once hit her on the head with a metal toy truck. I watched that same child, one year later, viciously push his younger sister backwards over a fragile glass-surfaced coffee table. His mother picked him up, immediately afterward (but not her frightened daughter), and told him in hushed tones not to do such things, while she patted him comfortingly in a manner clearly indicative of approval. She was out to produce a little God-Emperor of the Universe. That’s the unstated goal of many a mother, including many who consider themselves advocates for full gender equality. Such women will object vociferously to any command uttered by an adult male, but will trot off in seconds to make their progeny a peanut-butter sandwich if he demands it while immersed self-importantly in a video game. The future mates of such boys have every reason to hate their mothers-in-law. Respect for women? That’s for other boys, other men—not for their dear sons.

Walt Whitman (1819–1892). Leaves of Grass. 1900. To You WHOEVER you are, I fear you are walking the walks of dreams, I fear these supposed realities are to melt from under your feet and hands; Even now, your features, joys, speech, house, trade, manners, troubles, follies, costume, crimes, dissipate away from you, Your true Soul and Body appear before me, They stand forth out of affairs—out of commerce, shops, law, science, work, forms, clothes, the house, medicine, print, buying, selling, eating, drinking, suffering, dying. Whoever you are, now I place my hand upon you, that you be my poem; I whisper with my lips close to your ear, I have loved many women and men, but I love none better than you. O I have been dilatory and dumb; I should have made my way straight to you long ago; I should have blabb’d nothing but you, I should have chanted nothing but you. I will leave all, and come and make the hymns of you; None have understood you, but I understand you; None have done justice to you—you have not done justice to yourself; None but have found you imperfect—I only find no imperfection in you; None but would subordinate you—I only am he who will never consent to subordinate you; I only am he who places over you no master, owner, better, God, beyond what waits intrinsically in yourself. Painters have painted their swarming groups, and the centre figure of all; From the head of the centre figure spreading a nimbus of gold-color’d light; But I paint myriads of heads, but paint no head without its nimbus of gold-color’d light; From my hand, from the brain of every man and woman it streams, effulgently flowing forever. O I could sing such grandeurs and glories about you! You have not known what you are—you have slumber’d upon yourself all your life; Your eye-lids have been the same as closed most of the time; What you have done returns already in mockeries; (Your thrift, knowledge, prayers, if they do not return in mockeries, what is their return?) The mockeries are not you; Underneath them, and within them, I see you lurk; I pursue you where none else has pursued you; Silence, the desk, the flippant expression, the night, the accustom’d routine, if these conceal you from others, or from yourself, they do not conceal you from me; The shaved face, the unsteady eye, the impure complexion, if these balk others, they do not balk me, The pert apparel, the deform’d attitude, drunkenness, greed, premature death, all these I part aside. There is no endowment in man or woman that is not tallied in you; There is no virtue, no beauty, in man or woman, but as good is in you; No pluck, no endurance in others, but as good is in you; No pleasure waiting for others, but an equal pleasure waits for you. As for me, I give nothing to any one, except I give the like carefully to you; I sing the songs of the glory of none, not God, sooner than I sing the songs of the glory of you. Whoever you are! claim your own at any hazard! These shows of the east and west are tame, compared to you; These immense meadows—these interminable rivers—you are immense and interminable as they; These furies, elements, storms, motions of Nature, throes of apparent dissolution—you are he or she who is master or mistress over them, Master or mistress in your own right over Nature, elements, pain, passion, dissolution. The hopples fall from your ankles—you find an unfailing sufficiency; Old or young, male or female, rude, low, rejected by the rest, whatever you are promulges itself; Through birth, life, death, burial, the means are provided, nothing is scanted; Through angers, losses, ambition, ignorance, ennui, what you are picks its way.

There was just something about a Delta boy. Physically, they were as good as men came. But add the whole warrior, protector, save-the-world attitude. Yeah, it worked for her.

The acceptance of woman as object of the desiring male gaze in the visual arts is so universal that for a woman to question or draw attention to this fact is to invite derision, to reveal herself as one who does not understand the sophisticated strategies of high culture and takes art "too literally," and is therefore unable to respond to aesthetic discourses. This is of course maintained within a world - a cultural and academic world - which is dominated by male power and, often unconscious, patriarchal attitudes. In Utopia - that is to say, in a world in which the power structure was such that both men and women equally could be represented clothed or unclothed in a variety of poses and positions without any subconscious implications of dominance or submission - in a world of total and, so to speak, unconscious equality, the female nude would not be problematic. In our world, it is.

When a woman excels at her job, both male and female coworkers will remark that she may be accomplishing a lot, but is “not well-liked by her peers.” She is probably also “too aggressive,” “not a team player,” “a bit political,” “can’t be trusted,” or “difficult.

This is not something you can badass your way into. That an alpha male attitude, some muscles, and a cut can fix. What they did….” I didn’t miss his flinch. Didn’t miss the way the air turned bitter with his fury.

In order to approximate those shapes and attitudes which are considered normal and desirable, both sexes deform themselves, justifying the process by referring to the primary, genetic difference between the sexes. But of forty-eight chromosomes only one is different: on this difference we base a complete separation of male and female, pretending as it were that all forty-eight were different.

Today the combat takes a different shape; instead of wishing to put man in a prison, woman endeavors to escape from one; she no longer seeks to drag him into the realms of immanence but to emerge, herself, into the light of transcendence. Now the attitude of the males creates a new conflict: it is with a bad grace that the man lets her go.

It can also be useful to politics, enabling that science to discover how much of it is no more than verbal construction, myth, literary tops. Politics, like literature, must above all know itself and distrust itself. As a final observation, I should like to add that it is impossible today for anyone to feel innocent, if in whatever we do or say we can discover a hidden motive - that of a white man, or a male, or the possessor of a certain income, or a member of a given economic system, or a sufferer from a certain neurosis - this should not induce in us either a universal sense of guilt or an attitude of universal accusation. When we become aware of our disease or of our hidden motives, we have already begun to get the better of them. What matters is the way in which we accept our motives and live through the ensuing crisis. This is the only chance we have of becoming different from the way we are - that is, the only way of starting to invent a new way of being.

An adult female orang-utan cannot defeat an adult male spotted hyena. That is the plain empirical truth. Let it become known among zoologists. Had Orange Juice been a male, had she loomed as large on the scales as she did in my heart, it might have been another matter. But portly and overfed though she was from living in the comfort of a zoo, even so she tipped the scales at barely 110 pounds. Female orang-utans are half the size of males. But it is not simply a question of weight and brute strength. Orange Juice was far from defenseless. What it comes down to is attitude and knowledge. What does a fruit eater know about killing? Where would it learn where to bite, how hard, for how long? An orang-utan may be taller, may have very strong and agile arms and long canines, but if it does not know how to use these as weapons, they are of little use. The hyena, with only its jaws, will overcome the ape because it knows what it wants and how to get it.

Until we are willing to question many of the specifics of the male sex role, including most of the seven norms and stereotypes that psychologist Robert Levant names in a listing of its chief constituents--'avoiding femininity, restrictive emotionality, seeking achievement and status, self-reliance, aggression, homophobia, and nonrelational attitudes toward sexuality'--we are going to deny men their full humanity. Feminist masculinity would have as its chief constituents integrity, self-love, emotional awareness, assertiveness, and relational skill, including the capacity to be empathic, autonomous, and connected.

Animal joy in his being is implicit in all his movements and attitudes. Since earliest manhood the center of his life has been pleasure with women, the giving and taking of it, not with weak indulgence, dependently, but with the power and pride of a richly feathered male bird among hens. […] He sizes women up with a glance, with sexual classifications, crude images flashing into his mind and determining the way he smiles at them.

While it is positive for young black males and females to learn discipline and self-responsibility, those attitudes, values, and habits of being can be taught with pedagogical strategies that are liberatory, that do not rely on coercive control and punishment to reinforce positive behavior.

Most gay men did not speak out against anti-gay policing so openly, but to take this as evidence that they had internalized anti-gay attitudes is to ignore the strength of the forces arrayed against them, to misinterpret silence as acquiescence, and to construe resistance in the narrowest of terms - as the organization of formal political groups and petitions.

Before the abuser initiates contact with a prospective long-term intimate partner he has already developed some very strong beliefs and attitudes. In his own mind he knows what he needs from an intimate relationship and he is convinced that he is entitled to have these needs met. He is also convinced that these needs outweigh any cost to his prospective partner.

Several psychologists (L. Armstrong, 1994; Enns, McNeilly, Corkery, & Gilbert, 1995; Herman, 1992; McFarlane & van der Kolk, 1996; Pope & Brown, 1996) contend that the controversy of delayed recall for traumatic events is likely to be influenced by sexism. Kristiansen, Gareau, Mittleholt, DeCourville, and Hovdestad (1995) found that people who were more authoritarian and who had less favorable attitudes toward women were less likely to believe in the veracity of women’s recovered memories for sexual abuse. Those who challenged the truthfulness of recovered memories were more likely to endorse negative statements about women, including the idea that battered women enjoy being abused. McFarlane and van der Kolk (1996) have noted that delayed recall in male combat veterans reported by Myers (1940) and Kardiner (1941) did not generate controversy, whereas delayed recall in female survivors of intrafamilial child sexual abuse has provoked considerable debate.

The three conditioned aspects or divisions of itself can best be told in this manner: The receptive attitude of mind is that aspect which receives impressions and therefore may be likened to a womb or Mother. That which makes the impression is the male or pressing aspect and is therefore known as Father. The impression in time becomes an expression, which expression is ever the likeness and image of the impression; therefore this objectified aspect is said to be the Son bearing witness of his Father-Mother.

Dear Young Black Males, I dare you to be different. I dare you to think for yourself and not be easily influenced by others. I dare you to be a leader and not a follower. I dare you to disassociate yourself from things and people that you know don’t mean you any good or have your best interest at heart. I dare you to change your bad attitude. I dare you to tame that temper of yours. I dare you to talk about what’s bothering you instead of displaying disrupted behavior. I dare you to go to school, learn all that you can, and apply yourself. I dare you to look outside of your circumstances and see yourself as a successful person. I dare you to ask questions, ask for help when you need it, and not be afraid to work hard for what you want. I dare you to live your life without excuses and find a positive way to get to where you’d like to be in life. I dare you! Don’t take the easy way out. Challenge yourself and achieve greatness! You can do it!

Lying in bed, she would alter the plots of the novels, the dialogue, and even the situations and locales to suit herself, but she never, ever, changed her imaginary hero. He and he alone remained ever constant, and she knew every detail about him, because she had designed him herself: He was strong and masculine and forceful, but he was kind and wise and patient and witty, as well. He was tall and handsome too--with thick dark hair and wonderful blue eyes that could be seductive or piercing or sparkle with humor. He would love to laugh with her, and she would tell him amusing anecdotes to make him do it. He would love to read, and he would be more knowledgeable than she and perharps a bit more worldly. But not too worldly or proud or sophisticated. She hated arrogance and stuffiness and she particularly disliked being arbitrarily ordered about. She accepted such things from the fathers of her students at school, but she knew she wouldn't be able to abide such a superior male attitude from a husband.

For within the very structure of family life, in families that do or did embrace the male religions, are the almost invisibly accepted social customs and life patterns that reflect the one-time strict adherence to the biblical scriptures. Attitudes towards double-standard premarital virginity, double-standard marital fidelity, the sexual autonomy of women, illegitimacy, abortion, contraception, rape, childbirth, the importance of marriage and children to women, the responsibilities and role of women in marriage, women as sex objects, the sexual identification of passivity and aggressiveness, the roles of women and men in work or social situations, women who express their ideas, female leadership, the intellectual activities of women, the economic activities and needs of women and the automatic assumption of the male as breadwinner and protector have all become so deeply ingrained that feelings and values concerning these subjects are often regarded, by both women and men, as natural tendencies or even human instinct.

Dear Young Black Males, It’s okay to be different. Don’t be afraid to be yourself. Have courage! Follow your dreams, no matter how BIG your dreams may seem. Attitude is everything! Make sure that you keep a positive one, in spite of any obstacles that may come your way. Don’t be so quick to give up, and please remember that self-discipline is your friend. Be strong, persevere, and most importantly, BELIEVE in yourself. Don’t listen to anybody’s negativity. Move forward knowing that you CAN and you WILL. Be unstoppable!

His raincoat drifts after him, rippling in the wake of his haughtiness.

I was suspicious immediately. Be abidingly suspicious of any teenage male who is mannerly, respectful, and absent attitude. That kid is up to something. Guaranteed

What happens to that industry—and to the shrill threats of moralists—when a female conceives only as an act of volition, when she is immune to disease, cares only for the approval of her own sort . . . and has her orientation so changed that she desires intercourse with a whole-heartedness that Cleopatra never dreamed of—but any male who tried to rape her would die so quickly, if she so grokked, that he wouldn’t know what hit him? When women are free of guilt and fear—but invulnerable? Hell, the pharmaceutical industry will be a minor casualty—what other industries, laws, institutions, attitudes, prejudices, and nonsense must give way?

So I'm, like, more male than most men?" Kail asked with a hint of pride. Icy pursed his lips. "That is certainly one way of interpreting my statement," he said, and glanced briefly overhead before continuing. "And you seem almost to transmit this disharmony to others by your speech and attitudes, such that your very presence disrupts the balance of their spirit." "You're saying I get them mad and confused?" Kail asked. "I... yes.

The girls of the sixties had mothers who predicted, insisted, argued that those girls would be hurt; but they would not say how or why. In the main, the mothers appeared to be sexual conservatives: they upheld the marriage system as a social ideal and were silent about the sex in it. Sex was a duty inside marriage; a wife’s attitude toward it was irrelevant unless she made trouble, went crazy, fucked around. Mothers had to teach their daughters to like men as a class—be responsive to men as men, warm to men as men—and at the same time to not have sex. Since males mostly wanted the girls for sex, it was hard for the girls to understand how to like boys and men without also liking the sex boys and men wanted. The girls were told nice things about human sexuality and also told that it would cost them their lives—one way or another. The mothers walked a tough line: give the girls a good attitude, but discourage them. The cruelty of the ambivalence communicated itself, but the kindness in the intention did not: mothers tried to protect their daughters from many men by directing them toward one; mothers tried to protect their daughters by getting them to do what was necessary inside the male system without ever explaining why. They had no vocabulary for the why—why sex inside marriage was good but outside marriage was bad, why more than one man turned a girl from a loving woman into a whore, why leprosy or paralysis were states preferable to pregnancy outside marriage. They had epithets to hurl, but no other discourse. Silence about sex in marriage was also the only way to avoid revelations bound to terrify—revelations about the quality of the mothers’ own lives.

By studying our language, the words and phrases that we use, our stories, how movies are structured, how products are marketed, people’s attitudes, and the way in which everyday discussions go, it becomes obvious how males are supposed to get girls: Females must be earned.

If women are to achieve sexual dominance it may be that female abusers are even more skilful than their male counterparts. It might also mean that female intimate abusers use different tactics and have different goals than the male abuser. What I have found is that the effect of female intimate abuse is different and that male victims and survivors seem to need a different response. Male victims need safety and options but they are denied these supports as the community treats male victims with an even greater degree of blame than it applies to female victims.

Indeed, she had the whole of the other sex under her protection; for reasons she could not explain, for their chivalry and valour, for the fact that they negotiated treaties, ruled India, controlled finance; finally for an attitude towards herself which no woman could fail to feel or to find agreeable, something trustful, childlike, reverential; which an old woman could take from a young man without loss of dignity, and woe betide the girl––pray Heaven it was none of her daughters!––who did not feel the worth of it, and all that it implied, to the marrow of her bones!

The "business as usual" agency has a board made up of white, middle-aged or older males working with a "from us to them" attitude. The "business as usual" church supports crosscultural missionaries, but these folks are all the same culture and ethnicity of the majority of the members of the church.

An anarchist society is by definition a Free Society, but a Free Society is not necessarily Anarchist. It might fall short in several respects. Some failings might seriously limit its desirability. For instance, a Revolution carried out by men in a male-dominated society, might perpetuate sex discrimination, which would limit freedom and undermine the Revolution by leaving it possible for aggressive attitudes to be fostered. The liberal illusion that repressive forces must be tolerated which will ultimately wipe out all freedom -- lest the right to dissent be imperilled -- could well destroy the revolution.

I am not indifferent to male beauty, but my sensuality is not perfectly balanced; in the presence of a homely female and a beautiful male, I tend to look at the female. So I’ll never be an esthete; I lack judgment in matters of beauty. I apologize in advance to any female who finds my primitive attitude offensive.

Contrary to many stereotypes today, real, New Covenant-based Christianity is the best thing that ever happened to women compared to the attitudes in Judaism and the pagans of their day. That is one of the many reasons that most early converts to Christianity were women and children. The real gospel undoes male hegemony.

When I stopped viewing girls as potential girlfriends and started treating them as sisters in Christ, I discovered the richness of true friendship. When I stopped worrying about who I was going to marry and began to trust God’s timing, I uncovered the incredible potential of serving God as a single. . . . I believe the time has come for Christians, male and female, to own up to the mess we’ve left behind in our selfish pursuit of short-term romance. Dating may seem an innocent game, but as I see it, we are sinning against each other. What excuse will we have when God asks us to account for our actions and attitudes in relationships? If God sees a sparrow fall (Matthew 10:29), do you think He could possibly overlook the broken hearts and scarred emotions we cause in relationships based on selfishness? Everyone around us may be playing the dating game. But at the end of our lives, we won’t answer to everyone. We’ll answer to God. . . . Long before Seventeen magazine ever gave teenagers tips on dating, people did things very differently. At the turn of the twentieth century, a guy and girl became romantically involved only if they planned to marry. If a young man spent time at a girl’s home, family and friends assumed that he intended to propose to her. But shifting attitudes in culture and the arrival of the automobile brought radical changes. The new “rules” allowed people to indulge in all the thrills of romantic love without having any intention of marriage. Author Beth Bailey documents these changes in a book whose title, From Front Porch to Backseat, says everything about the difference in society’s attitude when dating became the norm. Love and romance became things people could enjoy solely for their recreational value. Though much has changed since the 1920s, the tendency of dating relationships to move toward intimacy without commitment remains very much the same. . . . Many of the attitudes and practices of today’s dating relationships conflict with the lifestyle of smart love God wants us to live.

If the writer is a socially privileged person - particularly a White or a male or both - his imagination may have to make an intense and conscious effort to realize that people who don't share his privileged status may read his work and will not share with him many attitudes and opinions that he has been allowed to believe or to pretend are shared by "everybody.

How many girls question… Here’s how I handled it – would love to know if you think this was handled properly… (using cocky-funny attitude) Me: “I don’t tell that.” Her: “More or less than 20?” Me: “I have some freedom of information forms in the car – you could fill one out and get your answer in 20 years.” Her: “Don’t you want to know how many guys I’ve been with?” Me: “No.

The deeply irrational attitude of each sex toward women may be seen in novels, particularly in bad novels. In bad novels by men, there is the woman with whom the author is in love, who usually possesses every charm, but is somewhat helpless, and requires male protection; sometimes, however, like Shakespeare’s Cleopatra, she is an object of exasperated hatred, and is thought to be deeply and desperately wicked. In portraying the heroine, the male author does not write from observation, but merely objectifies his own emotions. In regard to his other female characters, he is more objective, and may even depend upon his notebook; but when he is in love, his passion makes a mist between him and the object of his devotion. Women novelists, also, have two kinds of women in their books. One is themselves, glamorous and kind, and object of lust to the wicked and of love to the good, sensitive, highsouled, and constantly misjudged. The other kind is represented by all other women, and is usually portrayed as petty, spiteful, cruel, and deceitful. It would seem that to judge women without bias is not easy either for men or for women.

. "All I'm saying is if you're worried about getting closer to her because you think she's going to leave, don't." I go to speak but am cut off again "She's loyal to a fault that one, I mean heck, I'm not even sure I like you very much with your whole ‘I don't want to want her but I don't want anyone else to want her' attitude, but if that's what's stopping you, then I'm telling you, don't let it.

But, when the cult of the male god was established, there must have been difficulty in explaining how he could be the giver of life to all creation—since the man, unlike the woman, cannot produce from his body either the child or the food for the child. The whole attitude of humans towards the God had to be altered—violently altered. There could not be that same vital biological and magical link (the I-Thou) between the child and the father, as there is between the child and its mother: two beings evolving in and from the same body, the same rhythms, the same dreams. From the religious point of view, this means the loss between the human and the divine of direct, continuous physical-emotional-spiritual relationship. Oneness is dualized, the “self” is isolated within, and the rest of the universe, including God, is displaced and objectified without. The evolutionary, protoplasmic connection between the experienced self and the All is broken, and the new relation becomes: I-the Other; or worse: I-It. The father is not of the same all-containing, all-infusing, shaping and nourishing substance, and so the relation between humans and the Father God becomes abstract and alienated, distant and moralistic. The

Second, females are not consciously aware of everything that they are attracted to in males because their actual list of necessary qualities and the automatic process of being turned on is nonconscious. To complicate things further, the things they are attracted to are not as obvious as mere physical looks either — things like a certain attitude and specific behaviors, which are much harder to describe even if they are aware of them.

Darwin's attitudes toward women were a direct outgrowth of his ideas about other animals—or, rather, each reinforced the other. Throughout his career, he insisted that female animals were less capable and intelligent than the male of the species. In nearly every species, "it is the males that fight together and sedulously display their charms before the females; and those which are victorious transmit their superiority to their male offspring.

… not only the women of the Qurashi aristocracy were highly enough esteemed as a social group to come, like the men, to swear allegiance and to take part in the negotiations with the new military leader of the city, but also that they could express a boldly critical attitude toward Islam. They were not going to accept the new religion without knowing exactly how it would improve their situation. This critical spirit on the part of women toward the political leader remained alive and well during the first decades of Islam. It only disappeared with the onset of absolutism, with Mu'awiya and the turning of Islam into a dynastic system. This meant, on the one hand, the disappearance of the tribal aristocratic spirit with the formation of the Muslim state, and, on the other hand, the disappearance of Islam as the Prophet's experiment in living, in which equality, however merely potential it might be, opened the door to the dream of a practicing democracy.

In this regard it had already been noticed by several members of her family that her attitude towards the male sex was characterized at best by indifference and at worst by aversion: the lack of interest with which she received the approaches of her occasional suitors was matched only by her passionate attachment and devotion to Godfrey – who was, as the few reports and surviving photographs testify, by far the gayest, most handsome, most dynamic and generally prepossessing of the five brothers and sisters.

Originality is a fetish of the people who want to control the art market and the publishing industry. It’s also a fetich of academics, particularly the males and the old farts. What I was really interested in was the sweating workers in the Chinese villages. It was their lives, their anonymity, their way of looking at western classics, and their purely pragmatic attitude. I love being with those artisans and feeling their energy and their lack of self consciousness. They were not precise in any way about their works, or about their life, but they were full of heart. And at the same time they were not clinging to their achievements. They are part of the flow of life. I have come from the same culture, but I feel I cannot make this clear, or make westerners understand. The western language and mentality did not allow me to do it. I feel I could do that in England but not here in America, where I feel I’m second class citizen not because people don’t understand Chinese culture (there are so many of us), but even after they understood it, they still decided to think we are second class citizen.

As Harvard University psychologist Mahzarin Banaji puts it, there is no “bright line separating self from culture,” and the culture in which we develop and function enjoys a “deep reach” into our minds. It’s for this reason that we can’t understand gender differences in female and male minds – the minds that are the source of our thoughts, feelings, abilities, motivations, and behavior – without understanding how psychologically permeable is the skull that separates the mind from the sociocultural context in which it operates. When the environment makes gender salient, there is a ripple effect on the mind. We start to think of ourselves in terms of our gender, and stereotypes and social expecations become more prominent in the mind. This can change self-perception, alter interests, debilitate or enhance ability, and trigger unintentional discrimination. In other words, the social context influences who you are, how you think, and what you do. And these thoughts, attitudes, and behaviors of yours, in turn, become part of the social context. It’s intimate. It’s messy. And it demands a different way of thinking about gender.

It seems obvious that throughout history, as one of the few professions open to women, midwifery must have attracted women of unusual intelligence, competence, and self-respect§. While acknowledging that many remedies used by the witches were “purely magical” and worked, if at all, by suggestion, Ehrenreich and English point out an important distinction between the witch-healer and the medical man of the late Middle Ages: . . . the witch was an empiricist; She relied on her senses rather than on faith or doctrine, she believed in trial and error, cause and effect. Her attitude was not religiously passive, but actively inquiring. She trusted her ability to find ways to deal with disease, pregnancy and childbirth—whether through medication or charms. In short, her magic was the science of her time. By contrast: There was nothing in late mediaeval medical training that conflicted with church doctrine, and little that we would recognize as “science”. Medical students . . . spent years studying Plato, Aristotle and Christian theology. . . . While a student, a doctor rarely saw any patients at all, and no experimentation of any kind was taught. . . . Confronted with a sick person, the university-trained physician had little to go on but superstition. . . . Such was the state of medical “science” at the time when witch-healers were persecuted for being practitioners of “magic”.15 Since asepsis and the transmission of disease through bacteria and unwashed hands was utterly unknown until the latter part of the nineteenth century, dirt was a presence in any medical situation—real dirt, not the misogynistic dirt associated by males with the female body. The midwife, who attended only women in labor, carried fewer disease bacteria with her than the physician.

In the early 1970s, racial and gender discrimination was still prevalent. The easy camaraderie prevailing in the operating room evaporated at the completion of surgical procedures. There was an unspoken pecking order of seating arrangements at lunch among my fellow physicians. At the top were the white male 'primary producers' in prestigious surgical specialties. They were followed by the internists. Next came the general practitioners. Last on the list were the hospital-based physicians: the radiologists, pathologists and anaesthesiologists - especially non-white, female ones like me. Apart from colour, we were shunned because we did not bring in patients ourselves but, like vultures, lived off the patients generated by other doctors. We were also resented because being hospital-based and not having to rent office space or hire nursing staff, we had low overheads. Since a physician's number of admissions to the hospital and referral pattern determined the degree of attention and regard accorded by colleagues, it was safe for our peers to ignore us and target those in position to send over income-producing referrals. This attitude was mirrored from the board of directors all the way down to the orderlies.

We are stuck in habits and attitudes that seem impossible to break. We are stuck thinking food is love. We are stuck with guilt about food because we are female; or stuck not liking vegetables because we are male. We are stuck feeding hungers that often exist more in our brain than our stomach. We are stuck in our happy childhood memories of unhealthy foods. But the biggest way we are stuck is in our belief that our eating habits are something we can do very little about. In fact, we can do plenty. The first step is seeing that eating is a skill that each of us learns and that we retain the capacity for learning it, no matter how old we are.

When you feel tempted to judge yourself by the way you look rather than what you do; that is the way of the contemporary Male. A sad state of “looks before performance” is plaguing the world. If you think looks trump performance, ask the last girl you slept with. Skinny jeans, androgynous bodies and limp character populate Our World. I ask you, “What would Conan do?” Conan wouldn’t stand by and let others determine his attitude. He wouldn’t mope around like a sad, pathetic dog when things don’t go his way. And he sure as hell doesn’t tuck tail when defeated. Stand up and show the world who you are and what you can do. Bleed success. Eat. Sleep. Mate. Defend. – Jim Wendler

Among the Bonerif, husbands disapproved of their wives having sex with bachelors, but the bachelors did it anyway. Husbands were relatively tolerant of their wives having sex with other husbands, perhaps because promiscuous sex involved less threat of losing her economic services than did promiscuous feeding. As in many other hunter-gatherer communities, Bonerif attitudes toward premarital sex are particularly open-minded. One girl had sex with every unmarried male in the community except her brother. But when a woman feeds a man, she is immediately recognized as being married to him. Western society is not alone in thinking that the way to a man’s heart is through his stomach.

Religion, as it is known in the western world in the 19th century, was male religion. Judaism, Christianity and Islam, though they may differed about what sacrament to take when or which day was actually the Sabbath, were in completed agreement on one subject - the status of women. Females were to be regarded as inferior creatures who were divinely intended to be obedient and silent vessels for the production of children and the pleasure and convenience of men. These attitudes not only thrived in the Church but found their way past those great arched doorways to install themselves in a more personal way into the thoughts, feelings and values of every Jewish, Christian or Mohammedan family.

We see that it is not the alleged profligacy of the male world that necessarily causes immorality and delinquency in boys and girls. Women are not oppressed and morally led astray because of males, but by their own distorted conception of masculinity, a condition originally caused by their malignant mother's attitudes. In today's world many women prefer raising children without a male influence being present. This is because the "male" is rejected in a similar way as the woman (or mother) is rejected. Neither the father nor the mother have contributed to the creation of a positive superego or ego-ideal (Self-image). Consequently, both parents are demoted in the eyes of a malignant daughter.

Humanae Vitae is important for yet another reason. Just as the National Socialists used nationalism and racism, among other levers, to overthrow Christian morality, in modern, liberal society the levers have been sexual liberation and consumerism. These two “freedoms to choose” have replaced objective morality with the dogma of whatever the customer, or the individual, wants is right. In opposing this attitude, the Church is often accused of being “opposed to sex.” Such an accusation reveals the incredible poverty of modern thought. Far from being opposed to sex, the Church affirms that sex is a definable thing: God made them man and woman. The Church affirms the twofold “unitive” and “procreative” purpose and virtue inherent in conjugal activity and cherishes the result: the bonding of man and wife and their commitment to raise their children. And as anyone remotely familiar with the paintings and sculptures in the Vatican can affirm, the Church celebrates the human body, celebrates the reality of sex and the erotic (in the same spirit as the Bible's Song of Solomon), and indeed celebrates marriage as a sacrament. It is modern, liberal secularists who are “opposed to sex” in that they attempt to blur the distinctions between male and female, ignore the objective meaning of sexual activity, and who think that its natural result should be freely and inconsequentially aborted if it cannot otherwise be prevented.

Feminist “theory,” as it is grandiloquently called, is simply whatever the women in the movement come up with in post facto justification of their attitudes and emotions. A heavy focus on feminist doctrine seems to me symptomatic of the rationalist fallacy: the assumption that people are motivated primarily by beliefs. If they were, the best way to combat an armed doctrine would indeed be to demonstrate that its beliefs are false. (…) A feminist in the strict and proper sense may be defined as a woman who envies the male role. By the male role I mean, in the first place, providing, protecting, and guiding rather than nurturing and assisting. This in turn envolves relative independence, action, and competition in the larger impersonal society outside the family, the use of language for communication and analysis (rather than expressiveness or emotional manipulation), and deliberate behavior aiming at objective achievement (rather than the attainment of pleasant subjective states) and guided by practical reasoning (rather than emotional impulse). Both feminist and nonfeminist women sense that these characteristically male attributes have a natural primacy over their own. I prefer to speak of“primacy” rather than superiority in this context since both sets of traits are necessary to propagate the race. One sign of male primacy is that envy of the female role by men is virtually nonexistent — even, so far as I know, among homosexuals. Normal women are attracted to male traits and wish to partner with a man who possesses them. (…) The feminists’ response to the primacy of male traits, on the other hand, is a feeling of inadequacy in regard to men—a feeling ill-disguised by defensive assertions of her “equality.”She desires to possess masculinity directly, in her own person, rather than partnering with a man. That is what leads her into the spiritual cul de sac of envy. And perhaps even more than she envies the male role itself, the feminist covets the external rewards attached to its successful performance: social status, recognition, power, wealth, and the chance to control wealth directly (rather than be supported).

He had been facing heckles since yesterday. It was getting on his nerves. He knew he could not afford to lose his patience. Any display of anger or irritation would be construed as arrogance. His press-meet had infuriated many. Not just what he said. His tone, body language, facial expression, attitude—everything had been analysed and criticised. For some, he displayed arrogance and male chauvinism. Others felt he trampled on the freedom of expression of the media with the defamation threat. ‘Freedom of expression’ was a quaint animal in the hands of secular journalists. It stood up, bent, straightened, coiled, jumped and dived in their hands. When they wanted, it was absolute; when they did not, it had to confine itself within reasonable restraints.

The family were wild," she said suddenly. "They tried to marry me off. And then when I'd begun to feel that after all life was scarcely worth living I found something"—her eyes went skyward exultantly—"I found something!" Carlyle waited and her words came with a rush. “Courage—just that; courage as a rule of life, and something to cling to always. I began to build up this enormous faith in myself. I began to see that in all my idols in the past some manifestation of courage had unconsciously been the thing that attracted me. I began separating courage from the other things of life. All sorts of courage—the beaten, bloody prize-fighter coming up for more—I used to make men take me to prize-fights; the déclassé woman sailing through a nest of cats and looking at them as if they were mud under her feet; the liking what you like always; the utter disregard for other people's opinions—just to live as I liked always and to die in my own way—Did you bring up the cigarettes?" He handed one over and held a match for her silently. "Still," Ardita continued, "the men kept gathering—old men and young men, my mental and physical inferiors, most of them, but all intensely desiring to have me—to own this rather magnificent proud tradition I'd built up round me. Do you see?" "Sort of. You never were beaten and you never apologized." "Never!" She sprang to the edge, poised or a moment like a crucified figure against the sky; then describing a dark parabola plunked without a slash between two silver ripples twenty feet below. Her voice floated up to him again. "And courage to me meant ploughing through that dull gray mist that comes down on life—not only over-riding people and circumstances but over-riding the bleakness of living. A sort of insistence on the value of life and the worth of transient things." She was climbing up now, and at her last words her head, with the damp yellow hair slicked symmetrically back, appeared on his level. "All very well," objected Carlyle. "You can call it courage, but your courage is really built, after all, on a pride of birth. You were bred to that defiant attitude. On my gray days even courage is one of the things that's gray and lifeless." She was sitting near the edge, hugging her knees and gazing abstractedly at the white moon; he was farther back, crammed like a grotesque god into a niche in the rock. "I don't want to sound like Pollyanna," she began, "but you haven't grasped me yet. My courage is faith—faith in the eternal resilience of me—that joy'll come back, and hope and spontaneity. And I feel that till it does I've got to keep my lips shut and my chin high, and my eyes wide—not necessarily any silly smiling. Oh, I've been through hell without a whine quite often—and the female hell is deadlier than the male." "But supposing," suggested Carlyle, "that before joy and hope and all that came back the curtain was drawn on you for good?" Ardita rose, and going to the wall climbed with some difficulty to the next ledge, another ten or fifteen feet above. "Why," she called back, "then I'd have won!

(From an interview with Daniel Kahneman) Q. Is it possible that one barrier for women trying to work in male-dominated fields is that such an environment demands extra mental effort on behalf of the women? A. Being self-conscious takes up mental capacity and is certainly not good for performance. Furthermore, the more self-conscious you are, the more likely you are to interpret (and sometimes misinterpret) the attitudes of others as gender-based, which is bound to make things worse. However, there is hope: self-consciousness is likely to diminish when you are in a stable environment, interacting with people you know well. The trend appears to be favorable: improving attitudes of men, rising representation of women in many male-dominated occupations, so the future is likely to be better than the past.

The very concept of fathers as protectors is so politically incorrect that researchers must hedge their findings with politically acceptable weasel words: “The protective effect from the father’s presence in most households was sufficiently strong to offset the risk incurred by the few paternal perpetrators.” In fact, the risk of “paternal perpetrators” is miniscule. While men are assumed more likely to commit sexual than physical abuse,333 sexual abuse is much less common than severe physical abuse and is almost entirely perpetrated by boyfriends and stepfathers (who are falsely classified as “fathers” in most statistical studies). Yet feminists would have us believe that father-daughter incest is rampant, and feminist child protection agents implement this propaganda as policy, rationalizing the forced removal of fathers and creating the very problem they claim to be solving. “An anti-male attitude is often found in documents, statements, and in the writings of those claiming to be experts in cases of child sexual abuse.” These scholars document techniques by social service agencies to systematically teach children to hate their fathers, including inculcating in the children a message that the father has sexually molested them. “The professionals use techniques that teach children a negative and critical view of men in general and fathers in particular,” they write. “The child is repeatedly reinforced for fantasizing throwing Daddy in jail and is trained to hate and fear him.” From the father’s perspective, the real child abusers have thrown him out of the family so they can abuse his children with impunity.

Umar's solution, imposing the hijab/curtain that hides women instead of changing attitudes and forcing "those in whose heart is a disease" to act differently, was going to overshadow Islam's dimension as a civilization, as a body of thought on the individual and his/her role in society. This body of thought made dar al-Islam (the land of Islam) at the outset a pioneering experiment in terms of individual freedom and democracy. But the hijab fell over Medina and cut short that brief burst of freedom. Paradoxically, 15 centuries later it was colonial power that would force the Muslim states to reopen the question of the rights of the individual and of women. All debates on democracy get tied up in the woman question and that piece of cloth that opponents of human rights today claim to be the very essence of Muslim identity.

O my body! I dare not desert the likes of you in other men and women, nor the likes of the parts of you, I believe the likes of you are to stand or fall with the likes of the soul, (and that they are the soul,) I believe the likes of you shall stand or fall with my poems, and that they are my poems, Man’s, woman’s, child’s, youth’s, wife’s, husband’s, mother’s, father’s, young man’s, young woman’s poems, Head, neck, hair, ears, drop and tympan of the ears, Eyes, eye-fringes, iris of the eye, eyebrows, and the waking or sleeping of the lids, Mouth, tongue, lips, teeth, roof of the mouth, jaws, and the jaw-hinges, Nose, nostrils of the nose, and the partition, Cheeks, temples, forehead, chin, throat, back of the neck, neck-slue, Strong shoulders, manly beard, scapula, hind-shoulders, and the ample side-round of the chest, Upper-arm, armpit, elbow-socket, lower-arm, arm-sinews, arm-bones, Wrist and wrist-joints, hand, palm, knuckles, thumb, forefinger, finger-joints, finger-nails, Broad breast-front, curling hair of the breast, breast-bone, breast-side, Ribs, belly, backbone, joints of the backbone, Hips, hip-sockets, hip-strength, inward and outward round, man-balls, man-root, Strong set of thighs, well carrying the trunk above, Leg fibres, knee, knee-pan, upper-leg, under-leg, Ankles, instep, foot-ball, toes, toe-joints, the heel; All attitudes, all the shapeliness, all the belongings of my or your body or of any one’s body, male or female, The lung-sponges, the stomach-sac, the bowels sweet and clean, The brain in its folds inside the skull-frame, Sympathies, heart-valves, palate-valves, sexuality, maternity, Womanhood, and all that is a woman, and the man that comes from woman, The womb, the teats, nipples, breast-milk, tears, laughter, weeping, love-looks, love-perturbations and risings, The voice, articulation, language, whispering, shouting aloud, Food, drink, pulse, digestion, sweat, sleep, walking, swimming, Poise on the hips, leaping, reclining, embracing, arm-curving and tightening, The continual changes of the flex of the mouth, and around the eyes, The skin, the sunburnt shade, freckles, hair, The curious sympathy one feels when feeling with the hand the naked meat of the body, The circling rivers the breath, and breathing it in and out, The beauty of the waist, and thence of the hips, and thence downward toward the knees, The thin red jellies within you or within me, the bones and the marrow in the bones, The exquisite realization of health; O I say these are not the parts and poems of the body only, but of the soul, O I say now these are the soul!

The prediction of false rape-related beliefs (rape myth acceptance [RMA]) was examined using the Illinois Rape Myth Acceptance Scale (Payne, Lonsway, & Fitzgerald, 1999) among a nonclinical sample of 258 male and female college students. Predictor variables included measures of attitudes toward women, gender role identity (GRI), sexual trauma history, and posttraumatic stress disorder (PTSD) symptom severity. Using linear regression and testing interaction effects, negative attitudes toward women significantly predicted greater RMA for individuals without a sexual trauma history. However, neither attitudes toward women nor GRI were significant predictors of RMA for individuals with a sexual trauma history." Rape Myth Acceptance, Sexual Trauma History, and Posttraumatic Stress Disorder Shannon N. Baugher, PhD, Jon D. Elhai, PhD, James R. Monroe, PhD, Ruth Dakota, Matt J. Gray, PhD

If you want to be irresistible and have magical relationships, you’ve got to stop looking at men like they are a different species, out to do you wrong. This attitude is no different from racial or religious discrimination. Start looking at men and women as unique and individual people. Many women ask, “Where are all the real men?” or complain, “There just aren’t enough single men my age. They all want younger women.” Women who make remarks like these fail to see, unbeknownst to themselves, that they harbor a deep-seated contempt for men. They unconsciously look for ways to prove men do it wrong, think wrong, behave wrong, and are wrong. It’s impossible to attract a loving and satisfying relationship with a man, and have it last, if you are a secret or not-so-secret man hater. Here are some tendencies to watch out for: You compete with men professionally to prove women are better. You look for ways to prove women have it harder. You make or laugh at male-bashing jokes. You hold resentments, judgments, or complaints against your father. You spend more time complaining about men than actually dating them.

Our jobs, our relationships, our lives can all be taken for granted until they bore us-although if they are threatened, appreciation returns quickly enough. Sexual conquest is also subject to this rule. But the personal relationship we have with someone we love has strong subconscious and underpinning-like a mother’s feeling for her baby. This is why ‘What many women cannot give, one woman can’. Having said which, it is necessary to return to the basic fact that, for the male, there is always an element of ‘conquest’ in sexual fulfillment. There is probably an element of conquest in a woman’s attitude to the male, but it is of a different kind. If she feels, of the man who is making love to her, ‘He’s mine’, it is because she feels that he now belongs to her. Before that, he was fair game to all the females in the world; now she has him pinned down. He has become her property-hopefully. This attitude-although it certainly can exist in a man- is certainly less typical of the male. He feels that the world is full of beddable girls who are inaccessible to him for various reasons, but at least he’s got this one undressed…

Speaking of gendered differences in reaction and action—you’ve talked of a certain “bullying reception” to your book here in New Zealand by a certain set of older male critics. The omniscient narrator, the idea that you “had to be everywhere,” seems to have affronted some male readers, as has the length of the book. Have you experienced this reaction in the UK, too, or in Canada? Has it been a peculiarly New Zealand response, perhaps because of the necessarily small pool of literary competition here? This is a point that has been perhaps overstated. There’s been a lot written about what I said, and in fact the way I think and feel about the reviewing culture we have in New Zealand has changed a lot through reading the responses and objections of others. Initially I used the word “bullying” only to remark that, as we all learn at school, more often than not someone’s objections are more to do with their own shortcomings or failures than with yours, and that’s something that you have to remember when you’re seeing your artistic efforts devalued or dismissed in print. I don’t feel bullied when I receive a negative review, but I do think that some of the early reviewers refused to engage with the book on its own terms, and that refusal seemed to me to have a lot to do with my gender and my age. To even things out, I called attention to the gender and age of those reviewers, which at the time seemed only fair. I feel that it’s very important to say that sexism is a hegemonic problem, written in to all kinds of cultural attitudes that are held by men and women alike. As a culture we are much more comfortable with the idea of the male thinker than the female thinker, simply because there are so many more examples, throughout history, of male thinkers; as an image and as an idea, the male thinker is familiar to us, and acts in most cases as a default. Consequently female thinkers are often unacknowledged and discouraged, sometimes tacitly, sometimes explicitly, sometimes by men, and sometimes by women. I am lucky, following the Man Booker announcement, that my work is now being read very seriously indeed; but that is a privilege conferred for the most part by the status of the prize, and I know that I am the exception rather than the rule. I’d like to see a paradigm shift, and I’m confident that one is on the way, but the first thing that needs to happen is a collective acknowledgment that reviewing culture is gendered—that everything is gendered—and that until each of us makes a conscious effort to address inequality, we will each remain a part of the problem, rather than a part of the solution. Protesting the fact of inequality is like protesting global warming or evolution: it’s a conservative blindness, born out of cowardice and hostility.

In 1984, Science published a study of almost 15,000 Danish adoptees age fifteen or older, their adoptive parents, and their birth parents. Thanks to Denmark’s careful record keeping, the researchers knew whether any of the people in their study had criminal convictions. Since few female adoptees had legal problems, the study focused on males—with striking results. As long as the adoptee’s biological parents were law abiding, their adoptive parents made little difference: 13.5 percent of adoptees with law-abiding biological and adoptive parents got convicted of something, versus 14.7 percent with law-abiding biological parents and criminal adoptive parents. If the adoptee’s biological parents were criminal, however, upbringing mattered: 20 percent of adoptees with law-breaking biological and law-abiding adoptive parents got convicted, versus 24.5 percent with law-breaking biological and adoptive parents. Criminal environments do bring out criminal tendencies. Still, as long as the biological parents were law abiding, family environment made little difference. In 2002, a study of antisocial behavior in almost 7,000 Virginian twins born since 1918 found a small nurture effect for adult males and no nurture effect for adult females. The same year, a major review of fifty-one twin and adoption studies reported small nurture effects for antisocial attitudes and behavior. For outright criminality, however, heredity was the sole cause of family resemblance.

Now, in the academy, you cannot just say anything about male theory. You have to proceed with an immanent critique, that is to say, you have to expertly play the parts against the whole. You show, for example, how certain assumptions in the work actually defeat its stated purpose of human liberation, but once remedied, i.e. salvaged, the theory will work for women. An immanent critique can stay within the masculinist academic circle. In this position women become the technicians of male theory who have to reprogram the machine, turning it from a war machine against women into a gentler, kinder war machine, killing us softly. This is a very involving task and after years of playing this part it is understandable that there may be little desire to admit that the effort was virtually futile. An investment has been made, and the conformity is not wholly outer. What attitudes and feelings does this sexist context produce towards oppositional women who refuse this male material? Does a male-circled woman have the power and security to be generous? Having compromised her freedom, will she be less willing to compromise ours? Perhaps the most pernicious aspect of this arrangement, besides the ways it sets women against one another, is the fact that although the male academy values owning our freedom, it does not have to pay a lot for it. Masculine culture already controls gross amounts of female lives. Still, it seems to want more, but always at the same low price. The exploited are very affordable.

Equal protection under the law is not a hard principle to convince Americans of. The difficulty comes in persuading them that it has been violated in particular cases, and of the need to redress the wrong. Prejudice and indifference run deep. Education, social reform, and political action can persuade some. But most people will not feel the sufferings of others unless they feel, even in an abstract way, that 'it could have been me or someone close to me'. Consider the astonishingly rapid transformation of American attitudes toward homosexuality and even gay marriage over the past decades. Gay activism brought these issues to public attention but attitudes were changed during tearful conversations over dinner tables across American when children came out to their parents (and, sometimes, parents came out to their children). Once parents began to accept their children, extended families did too, and today same-sex marriages are celebrated across the country with all the pomp and joy and absurd overspending of traditional American marriages. Race is a wholly different matter. Given the segregation in American society white families have little chance of seeing and therefore understanding the lives of black Americans. I am not black male motorist and never will be. All the more reason, then, that I need some way to identify with one if I am going to be affected by his experience. And citizenship is the only thing I know we share. The more differences between us are emphasized, the less likely I will be to feel outrage at his mistreatment. Black Lives Matter is a textbook example of how not to build solidarity. There is no denying that by publicizing and protesting police mistreatment of African-Americans the movement mobilized supporters and delivered a wake-up call to every American with a conscience. But there is also no denying that the movement's decision to use this mistreatment to build a general indictment of American society, and its law enforcement institutions, and to use Mau-Mau tactics to put down dissent and demand a confession of sins and public penitence (most spectacularly in a public confrontation with Hillary Clinton, of all people), played into the hands of the Republican right. As soon as you cast an issue exclusively in terms of identity you invite your adversary to do the same. Those who play one race card should be prepared to be trumped by another, as we saw subtly and not so subtly in the 2016 presidential election. And it just gives that adversary an additional excuse to be indifferent to you. There is a reason why the leaders of the civil rights movement did not talk about identity the way black activists do today, and it was not cowardice or a failure to be "woke". The movement shamed America into action by consciously appealing to what we share, so that it became harder for white Americans to keep two sets of books, psychologically speaking: one for "Americans" and one for "Negroes". That those leaders did not achieve complete success does not mean that they failed, nor does it prove that a different approach is now necessary. No other approach is likely to succeed. Certainly not one that demands that white Americans agree in every case on what constitutes discrimination or racism today. In democratic politics it is suicidal to set the bar for agreement higher than necessary for winning adherents and elections.

From working with black males for more than a dozen years, I can say with confidence that many black males are both lazy and irresponsible. This view isn't popular with problem profiteers who blame all black woes upon white racism or poverty, but it is true, nonetheless. The young men I work with represent just the tip of the iceberg of a far larger laziness problem within the black male population. The typical black male I work with has no work ethic, has little sense of direction in his life, is hostile toward whites and women, has an attitude of entitlement, and has an amoral outlook on life. He has no strong male role model in his life to teach him the value of hard work, patience, self-control, and character. He is emotionally adrift and is nearly illiterate-either because he dropped out of school or because he's just not motivated enough to learn. Many of the black males I've worked with have had a "don't give a damn" attitude toward work and life and believe that "white America" owes them a living. They have no shame about going on welfare because they believe whites owe them for past discrimination and slavery. This absurd thinking results in a lifetime of laziness and blaming, while taxpayers pick up the tab for individuals who lack character and a strong work ethic. Frequently, blacks who attempt to enter the workforce often become problems for their employers. This is because they also have an entitlement mentality that puts little emphasis on working hard to get ahead. They expect to be paid for doing little work, often show up late, and have bad attitudes while on the job. They're so sensitized to "racism" that they feel abused by every slight, no matter if it's intentional, unconscious, or even based in reality.

With the imposition of chastity, women become unchaste under the pressure of their sexual demands; the sexual brutality on the part of the male, and the corresponding conception on the part of the female that for her the sexual act is something disgraceful, takes the place of natural orgastic sensuousness. Extramarital sexual intercourse, to be sure, is not done away with anywhere. With the shifting of the valuation and the abolition of the institutions that previously protected and sanctioned it in a matriarchal society, it becomes involved in a conflict with official morality and is forced to lead a clandestine existence. The change in the social attitude toward sexual intercourse also effects a change in the inner experience of sexuality. The conflict that is now created between the natural and "sublime morality" disturbs the individual's ability to gratify his needs. The feeling of guilt now associated with sexuality cleaves the natural, orgastic course of sexual coalescence and produces a damming up of sexual energy, which later breaks out in various ways. Neuroses, sexual aberrations, and antisocial sexuality become permanent social phenomena. Childhood and adolescent sexuality, which were given a positive value in the original matriarchal work-democracy, fall prey to systematic suppression, which differs only in form. As time goes on, this sexuality, which is distorted, disturbed, brutalized, and prostituted, advocates the very ideology to which it owes its origin. Those who negate sexuality can now justifiably point to it as something brutal and dirty. That this dirty sexuality is not natural sexuality but merely patriarchal sexuality is simply overlooked. And the sexology of latter-day capitalistic patriarchy is no less affected by this evaluation than the vulgar views. This condemns it to complete sterility.

Along with John and Judi, we took a big risk and started filming on the movie before we had a contract signed with MGM. There didn’t seem to be any choice. I imagined all the insurance underwriters across the world reacting to the phrase “live crocodiles.” Those two words would be enough to blow them right out of their cubicles. So we began shooting with our zoo crocodiles, but without signatures on the dotted line for the movie. A particular scene in the script--and a good example of an insurance man’s nightmare--had a crocodile trying to lunge into a boat. Only Steve’s expertise could make this happen, since the action called for Steve and me to be in the boat at the time. If the lunging crocodile happened to hook his head over the edge of the boat, he would tip us both into the water. That would be a one-way trip. “How are you going to work it?” I asked Steve. “Get the crocs accustomed to the dinghy first,” he said. “Then I’ll see if I can get them interacting with me while I’m in the boat.” First he tried Agro, one of our biggest male crocs. Agro was too wary of the boat. He’s a smart crocodile. I think he remembered back when he was captured. He didn’t want any of it. We decided to try with our friend Charlie. Charlie had been very close to ending up at a farm, his skin turned into boots, bags, and belts. He definitely had attitude. He spent a lot of his time trying to kill everything within range. Steve felt good about the possibility of Charlie having a go. Because he was filming a movie and not shooting a documentary, John had a more complex setup than usual, utilizing three thirty-five-millimeter cameras. Each one would film in staggered succession, so that the film magazine changes would never happen all at once. There would never be a time when film was not rolling. We couldn’t very well ask a crocodile to wait while a fresh mag was loaded into a camera. “You need to be careful to stay out of Charlie’s line of sight,” Steve said to me. “I want Charlie focusing only on me. If he changes focus and starts attacking you, it’s going to be too difficult for me to control the situation.” Right. Steve got no argument from me. Getting anywhere near those bone-crushing jaws was the furthest thing from my mind. I wasn’t keen on being down on the water with a huge saltwater crocodile trying to get me. I would have to totally rely on Steve to keep me safe.

Until fairly recently, there has been precious little research on expectant fathers’ emotional and psychological experiences during pregnancy. The very title of one of the first articles to appear on the subject should give you some idea of the medical and psychiatric communities’ attitude toward the impact of pregnancy on men. Written by William H. Wainwright, M.D., and published in the July 1966 issue of the American Journal of Psychiatry, it was called “Fatherhood as a Precipitant of Mental Illness.” (Another wonderful title that came out at about the same time was: “Psychoses in Males in Relation to Their Wives’ Pregnancy and Childbirth.”)

La fuente de la mayoria de los males radica en cómo los seres humanos se aferran a los seres humanos.

But, actually, the idea of a personal god or spirit who peevishly withholds food, or maliciously hurls lightning, gets a boost from the evolved human brain. People reared in modern scientific societies may consider it only natural to ponder some feature of the world—the weather, say—and try to come up with a mechanistic explanation couched in the abstract language of natural law. But evolutionary psychology suggests that a much more natural way to explain anything is to attribute it to a humanlike agent. This is the way we’re “designed” by natural selection to explain things. Our brain’s capacity to think about causality—to ask why something happened and come up with theories that help us predict what will happen in the future—evolved in a specific context: other brains. When our distant ancestors first asked “Why,” they weren’t asking about the behavior of water or weather or illness; they were asking about the behavior of their peers. That’s a somewhat speculative (and, yes, hard-to-test!) claim. We have no way of observing our prehuman ancestors one or two or three million years ago, when the capacity to think explicitly about causality was evolving by natural selection. But there are ways to shed light on the process. For starters, we can observe our nearest nonhuman relatives, chimpanzees. We didn’t evolve from chimps, but chimps and humans do share a common ancestor in the not-too-distant past (4 to 7 million years ago). And chimps are probably a lot more like that common ancestor than humans are. Chimps aren’t examples of our ancestors circa 5 million BCE but they’re close enough to be illuminating. As the primatologist Frans de Waal has shown, chimpanzee society shows some clear parallels with human society. One of them is in the title of his book Chimpanzee Politics. Groups of chimps form coalitions—alliances—and the most powerful alliance gets preferred access to resources (notably a resource that in Darwinian terms is important: sex partners). Natural selection has equipped chimps with emotional and cognitive tools for playing this political game. One such tool is anticipation of a given chimp’s future behavior based on past behavior. De Waal writes of a reigning alpha male, Yeroen, who faced growing hostility from a former ally named Luit: “He already sensed that Luit’s attitude was changing and he knew that his position was threatened.” 8 One could argue about whether Yeroen was actually pondering the situation in as clear and conscious a way as de Waal suggests. But even if chimps aren’t quite up to explicit inference, they do seem close. If you imagine their politics getting more complex (more like, say, human politics), and them getting smarter (more like humans), you’re imagining an organism evolving toward conscious thought about causality. And the causal agents about which these organisms will think are other such organisms, because the arena of causality is the social arena. In this realm, when a bad thing happens (like a challenge for Yeroen’s alpha spot) or a good thing happens (like an ally coming to Yeroen’s aid), it is another organism that is making the bad or good thing happen.

There were a number of ways in which the homosexual dimension of these stories could be disguised or seemingly eliminated. For example, the obstacle to the heterosexual romance might be presented not as the love between the two men but as a shared attitude toward women, whether as contempt (often disguised as womanizing), distrust, or some other aversive reaction. In musicals, where double readings are nearly always possible, these kinds of “disguises” will seem either fully effective (from resolutely “straight” perspectives) or sure signs of a hidden subtext (for those inclined and equipped to read them).28 In Singin’ in the Rain, the male friendship between Don Lockwood and Cosmo Brown may well have been patterned on An American in Paris (although potential models are legion), with Donald O’Connor’s dancing adding a spirited physical dimension to the cynical, wisecracking, piano-playing sidekick of Oscar Levant in the earlier film. The homoerotic overtones are somewhat more overt in the earlier film, especially given Levant’s narcissism and insinuating delivery, which always seems to hint at unspoken meanings.

Such a virile, vital person, he was so different from the diverse gentlemen of her acquaintance who were watered-down versions of the male animal. He exhibited none of the fluff or posturing, none of the pretension or swaggering, that the others practiced ad nauseam, but then, he didn't need to preen or pose. With that invincible combination of attitude, demeanor, and temperament, rivals could only jealously envy him. And he was so bloody good-looking. An amazing body, coupled with a comely face and those mesmerizing sapphire eyes, ensured that he cut a swath wherever he went. Heads turned, women coveted, men begrudged. It almost wasn't fair to the members of his sex that he possessed so much, while the rest of them had been graced with so little.

The animal world provides many examples of female dominance as well as male. As far as I can tell, the human past contains some arguable examples of female social dominance or intergender equality and cooperation, but it has been marked for the last few thousand years by patriarchal social structure. Theories differ on this but one has it that dimorphism is central. Sexual dimorphism refers to inequality in physical size, and human males are on average bigger and stronger than females. In challenging adaptive environments with small populations, females would have to devote more time to breastfeeding, childrearing, protection of the young, and domestic tasks, while males hunted and performed other physical tasks. With the advent of agriculture and the invention of the plough, muscle power was crucial. Given our frequently violent past, males would probably have engaged more often in physical conflict and warfare. It has also been suggested that females would probably have selected stronger males for protection. All of this is contentious enough, but modern feminists argue that primitive circumstances no longer pertain and that most tasks can now be performed by either gender, thus rendering dimorphically contingent historical and prehistorical differences defunct. However, dimorphism persists and underpins violence. Men commit the vast majority of violent crimes. Perhaps out of sheer self-interest, tradition and habit, males also retain most social power. Male attitudes may be challenged, but, allowing that we may generalize, men remain relatively less emotionally invested, less communicative, and more competitive than women.

We do a great disservice to boys in how we raise them. We stifle the humanity of boys. We define masculinity in a very narrow way. Masculinity is a hard, small cage, and we put boys inside this cage. We teach boys to be afraid of fear, of weakness, of vulnerability. We teach them to mask their true selves, because they have to be, in Nigerian-speak, a hard man. In secondary school, a boy and a girl go out, both of them teenagers with meagre pocket money. Yet the boy is expected to pay the bills, always, to prove his masculinity. (And we wonder why boys are more likely to steal money from their parents.) What if both boys and girls were raised not to link masculinity and money? What if their attitude was not ‘the boy has to pay’, but rather, ‘whoever has more should pay’? Of course, because of their historical advantage, it is mostly men who will have more today. But if we start raising children differently, then in fifty years, in a hundred years, boys will no longer have the pressure of proving their masculinity by material means. But by far the worst thing we do to males – by making them feel they have to be hard – is that we leave them with very fragile egos. The harder a man feels compelled to be, the weaker his ego is. And then we do a much greater disservice to girls, because we raise them to cater to the fragile egos of males. We teach girls to shrink themselves, to make themselves smaller. We say to girls, ‘You can have ambition, but not too much. You should aim to be successful but not too successful, otherwise you will threaten the man. If you are the breadwinner in your relationship with a man, pretend that you are not, especially in public, otherwise you will emasculate him.

The attitude toward members of one's own species should of course not be equated with that toward other species. Lack of concern for other species is to be expected, given the virtual absence of attachment. Animals often seem to regard those who belong to another kind as merely ambulant objects. Sue Boinsky reports that when an angry capuchin male in the wild ran out of ammunition while hurling things at her, he simply turned around, grabbed an unsuspecting squirrel monkey who sat nearby, and threw it at her as if it were just another branch. The capuchin, who would never have acted in this way with a member of his own species, clearly could not care less about the shrieking little monkeys with whom he shared the forest. Cruelty to other animals is something that we humans may have begun worrying about; it is a concern without precedent in nature. Hunters judge the hunted by caloric rather than emotional value, and even if other species are not perceived as food, usually nothing is to be gained by investing care in them.

The attitude that homosexual activity is not "genuine" sexual, courtship, or pair-bonding behavior is also sometimes made explicit in the descriptions and terminology used by researchers... This attitude is also encoded directly in the words used for homosexual behaviors: rarely do animals of the same sex ever simply "copulate" or "court" or "mate" with one another (as do animals of the opposite sex). Instead, male walruses indulge in "mock courtship" with each other, male African elephants and gorillas have "sham matings", while female sage grouse and male hanuman langurs and common chimpanzees engage in "pseudo-matings". Musk-oxen participate in "mock copulations", mallard ducks of the same sex form "pseudo-pairs" with each other, and blue-bellied rollers have "fake" sexual activity. Male lions engage in "feigned coitus" with one another, male orang-utans and savanna baboons take part in "pseudo-sexual" mountings and other behaviors, while mule deer and hammerheads exhibit "false mounting"... Even the use of the term 'homosexual' is controversial. Although the majority of scientific sources on same-sex activity classify the behavior explicitly as "homosexual" - and a handful even use the more loaded terms 'gay' or 'lesbian' - many scientists are nevertheless loath to apply this term to any animal behavior. In fact, a whole "avoidance" vocabulary of alternate, and putatively more "neutral", words have come into use... The use of "alternate" words such as 'unisexual' is sometimes advocated precisely because of the homophobia derived by the term 'homosexual': one scientist reports that an article on animal behavior containing 'homosexual' in its title was widely received with a "lurid snicker" by biologists, many of whom never got beyond the "sensationalistic wording" of the title to actually read its contents.

...a consequence which the pornbrokers may not have intended. Women were able to look at pornography and for the first time had at their disposal a panoramic view of what constituted male sexuality. [...] pornography became more and more concerned with sadomasochism and much more brutal in its portrayal of women. [...] We decided we needed to study pornography, to see exactly what was in it and understand what it told us about men's attitude to women, about male sexuality and about the construction of heterosexuality.

If a daughter is forced to take sides in a divorce, things become more problematic. Her attitude toward one or other of the sexes will drastically alter at this time. She will either become more masculinized or less so depending on the behavior of her parents toward her. She may be inclined to identify with her father since his parting from his wife gratifies two strong subconscious needs. She, the daughter, is now the primary female in her father's life, and by sticking with him she wins a deeply desired victory over her "castrating" mother. On the other hand if she sides with her mother, for whatever reason, her conception of males is likely to considerably deteriorate.

In his earlier writings Dōgen is adamant that Zen practice and realization is available to anyone, regardless of whether they are monastics or laypeople, male or female, old or young, clever or stupid. He was extremely progressive in his attitude toward women, which in Japan is woefully behind the egalitarian ideals of the West, even today. Yet in his later writings Dōgen seems to have changed his mind and started to believe that only temple-bound monks — male and female, so at least he didn't change his mind about that part — could possibly attain the Buddhist truth.

From conversations I’ve had with a number of transsexual friends who transitioned before me, I would say that my attitude at the time—my questioning of (and refusal to identify within) the male/female binary—was a fairly common response to being in the throes of physical and social transition. Transitioning is such an upending, mind-blowing experience that it seems to me to be almost a necessity for one to let go of one’s preconceived notions of maleness and femaleness in order to traverse those states of being. Being perceived as female while having an entirely male history and a mostly male body (as I did at the time) made me feel not like an imposter (as some might imagine), but more like an alien. I was just being myself, but other people were relating and reacting to me in ways that were foreign to me. I felt less like a woman or a man than I did a stranger in a strange land.

A society does not run into real trouble, however, until its culture begins to adopt the unmarried male pattern, until the long-term commitments on which any enduring community is based are undermined by an opportunistic public philosophy. The public philosophy of the unmarried male focuses on immediate gratification: “What did posterity ever do for me?” A society that widely adopts this attitude is in trouble.

I turned and flipped the latch on the door, then pulled hard on the handle, stumbling over the threshold into the fresh air. I would have fallen in the dirt for the second time that day except that someone standing outside caught me. Terrified that my escape was being thwarted, I struck out at whoever it was, feeling a sharp pain when my fist connected with the person’s jaw. “Empress, you hit hard!” a male voice exclaimed, then he captured my arms and trapped them behind my back. By the strange expletive he had used, I knew him to be Cokyrian--my luck was golden. “What’s going on here?” The butcher staggered into the doorway, squinting in the sunlight. “Your girl’s a thief,” he muttered at sight of the man who held me, sparing a glower for me as though warning me to be quiet. I ground my teeth and looked away, intending to do just that. Now that I had stopped struggling, the Cokyrian soldier released me, and I considered whether or not to run. Then I saw who had been restraining me--Saadi, the man with whom Narian and my uncle had dealt after my failed prank. There would be no point in running if he remembered who I was. “My girl?” Saadi repeated, his pale blue eyes calculating. “She is no Cokyrian. Besides, I would expect you to show any comrade of mine more respect than that.” “My apologies,” the butcher forced himself to say, and rage filled me at his newly respectful attitude. “She broke into my store and I assumed from her clothing…I also assume you’ll see her punished for her crime.” “You were about to punish her yourself, weren’t you?” Saadi scrutinized me, noting the red marks around my wrists and perhaps the beginnings of the bruises I would have across my mouth. “In Cokyri, you would be killed for what you did to her--what you tried to do.” “It’s good we’re not in Cokyri then,” the butcher sneered. Saadi’s jaw clenched, and he seemed to be fighting a deep urge to pummel the merchant who stood before him. “I should take you to join the men at the gallows.” “I would welcome it.” “I can see why,” Saadi coldly retorted, with a subtle look up and down at the heavyset man. “But I’m afraid the lack of your business might dampen the economy in the province, and that is something my sister would frown upon. She’ll be disappointed, though--she does so enjoy seeing men like you hang.” “And I enjoy seeing women in skirts as God intended.” Another strained moment passed, then Saadi laughed. “Perhaps if your God had paid less attention to clothing and more to abilities, you and your kind wouldn’t be in this position right now.” The butcher shifted uncomfortably, and Saadi quickly dispensed with him. “If you want me to arrest her for thievery, I’ll also arrest you for assault. So I would advise that you go back to your meat and your customers, may they be few.” The man did not need to be told twice. He slammed the door in our faces, and I could hear the lock click into place. It was then that I noticed the canvas bag at Saadi’s feet. He must have seen flight in my eyes, for he started running at almost the same moment I did.

Saw-Scaled Viper     Alternative Names: Echis, Carpet viper, Little Indian viper Where in the world? Africa, Middle East, Central Asia and Indian subcontinent Habitat: Desert, fields, towns and cities Common prey: Lizards, frogs, scorpions, centipedes and large insects Size: 40 to 60 cm (15 to 23 inches) Lifespan: 25 to 30 years Conservation status: Not classified   Description: The saw-scaled viper or carpet viper may be a small snake, only able to grow as long as 60 centimeters or a little less than two feet, but it is considered one of the deadliest snakes in the world. In fact, some scientists say that wherever this snake is found, it is responsible for about 80% of human deaths from snake bites.   There are three main reasons why the saw-scaled viper is so deadly. Firstly it is the saw-scaled viper’s aggressive behavior. It has a nasty temper and is easily provoked.   Secondly, it has a very quick strike, which when combined with a very defensive attitude, can be lethal to humans living nearby. The saw-scaled viper strikes so quickly that even the distinctive sawing sound it makes with its scales when agitated is not warning enough.   Thirdly, the saw-scaled viper’s venom is highly toxic to humans, with the venom from the females being two times more toxic than the venom from the male snakes. Its venom destroys red blood cells and the walls of the arteries, so within 24 hours, the victim can die of heart failure. There is an anti-venom available, and as long as this is administered very shortly after the bite, the victim can be saved.   Like other snakes, the saw-scaled viper’s diet consists of small animals like mice and lizards, as well as large insects. It hunts at night, hiding behind rocks and when it sees its prey, it coils and launches itself quickly and with accuracy, often biting its prey at the first attempt. The bite kills the prey within seconds, making it easy for the viper to drag it away or eat it on the spot.   Visit IPFactly.com to see footage of the saw scaled viper in action (Be Aware: your method of reading this kindle book may not support video)

No is a wonderful word. It’s a good thing. And yes, I know we live in a world that promotes saying yes to life and having a positive mental attitude, but saying no to others, to yourself, and hearing no and becoming comfortable with it will make you feel much more powerful and in control of your life.

Sexist language promotes and maintains attitudes that stereotype people according to gender while assuming that the male is the norm—the significant gender. Nonsexist language treats both sexes equally and either does not refer to a person’s sex when it is irrelevant or refers to men and women and to girls and boys in symmetrical ways.

I’m glad that this team has a woman for a leader,” Onoria finally said. Regina didn’t quite know how to reply. “I’m fed up with men in charge not knowing what they’re talking about.” Onoria turned towards Regina. “Aren’t you?” “I don’t like people in charge that don’t know what they’re doing, male or female,” Regina said.

Before you blame others for their wrongdoings, male sire you've achieved something worth mentioning in the society or in someone's life.

Perkins kept a folder titled “Notes on the Male Mind” and recorded this episode in it. It played a major role in her political education: “I learned from this that the way men take women in political life is to associate them with motherhood. They know and respect their mothers—99 percent of them do. It’s a primitive and primary attitude. I said to myself, ‘That’s the way to get things done. So behave, dress, and so comport yourself that you remind them subconsciously of their mothers.’ 

Conservative white males have disproportionately occupied positions of power within our economic system. Given the expansive challenge that climate change poses to the industrial capitalist economic system, it should not be surprising that conservative white males’ strong system-justifying attitudes would be triggered to deny climate change.”37

Some observers, notably Farah Azari, have remarked upon the way that orthodox, traditional Shi‘ism has worked in the past to repress women and female sexuality in Iran, linking that to male anxiety in periods of social and economic change. There are still books to be written on the other distortions this has caused historically.26 The success of women’s education, and the greatly expanded importance of women in the workplace and in the economy, is a huge social and cultural change in Iran—one that in time, and combined with other factors, is likely to have profound consequences for Iranian society as a whole. Surveys have indicated that this is already emerging in more liberal attitudes toward education, the family, and work.27 There are parallel changes in attitude away from religion toward more secular, liberal, and nationalistic positions.28 Some clerics among the ulema are challenging the religious judgments on the status of women that were pushed through into law at the time of the revolution. These developments are not peripheral but are absolutely central to the future of the country.

But you’re not even bonded,” Sylvan protested as he engaged the shuttle’s engines. “You think that matters to me?” Baird frowned at him fiercely. “I love her, Sylvan, bonded or not. Wouldn’t you have done the same for Feenah if you’d had to?” “Of course,” Sylvan said instantly. “Even though she didn’t want what I had to offer I still would have given everything I had to make her safe.” “Then you know how I feel.” Baird sighed and ran a hand through his hair as the shuttle lifted off. “Don’t you get it, Sylvan? This is what the priestess was talking about. I thought after all that trouble in the unmated males section that the danger was over. Thought the sacrifice I had to make was letting them see me mark my female.” Sylvan nodded thoughtfully. A public marking like the one Baird had done was considered a humiliation but his brother had taken it in stride despite his bride’s defiant attitude. Not his bride anymore, he reminded himself. They’re not even bonded and still he’s willing to give up everything to save her. “I see,” he said neutrally, piloting the shuttle out of the docking bay. “But that wasn’t it,” Baird continued as they left the Kindred ship behind. “This is. I can see it now and I’m fine with it. I want it.” “How can you say that?” Sylvan burst out. “You’re going to your death.” Baird shrugged, his broad shoulders rolling under the crimson uniform shirt. “I was dead anyway—the minute I saw her leave I felt it. At least this way it won’t take as long.” “Baird, listen to me,” Sylvan said evenly. “I know how you feel—no one could know it better. But there is life after a failed bonding.” “Yeah, but what kind of life?” Baird gave him a long, searching look. “I’ve seen you, Brother. Ached for your pain and admired your strength. But I just don’t want to go through that. If I can’t be with Olivia…” He shook his head. Sylvan knew what he was saying. If I can’t be with Olivia, I don’t want to be at all. Baird would rather die than live in a universe where his love was denied him. It saddened Sylvan but didn’t surprise him. A Kindred male’s attachment to his female often bordered on the extreme and many warriors didn’t survive the loss of their chosen mate.

Feminism is based on the wrong premise. It assumes that “patriarchy” is the ultimate cause of woman’s pain. It proposes the wrong solution. It says that women have the right, the knowledge, and the power to redefine and rectify the male-female relationship. It’s fueled by the wrong attitude. It encourages anger, bitterness, resentment, self-reliance, independence, arrogance, and a pitting of woman against man. It exalts the wrong values. Power, prestige, personal attainment, and financial gain are exalted over service, sacrifice, and humility. Manhood is devalued. Morality is devalued. Marriage is devalued. Motherhood is devalued. In sum, feminism promotes ways of thinking that stand in direct opposition to the Word of God and to the beauty of His created order.

Relationships with women are dissolved and transformed into new male attitudes, into political stances, revelations of the true path, etc. As the woman fades out of sight, the contours of the male sharpen; that is the way in which the fascist mode of writing often proceeds. It could almost be said that the raw material for the man's "transformation" is the sexually untouched, dissolving body of the woman he is with.