Patriarchy's timeline showing how the Lords of patriarchy developed language in its own self-interest. Exposes the need patriarchy had to make and use language as a political tool to achieve its political ends, control, power and domination.

During the 11,000 years patriarchy ruled it embedded male-bias in over 20,000 names thus making language suit their ideology of eternal males rule. Every male-biased name stops our species from seeing reality-as-it-is. Every bias hides a truth creating ignorance of what actually exists to be seen and known.

World Rugby (WR) announced in 2020 that transwomen should not be competing at the elite level because of safety and fairness concerns. WR and Jon Pike, a philosopher of sport advising them, adopted a lexical approach to get a grip on the three values in play: safety, fairness, and inclusion. Previously, governing bodies tried to balance these competing values. Michael Burke recently published a paper taking aim at Pike’s lexical approach. This is a reply to Burke.

Describes my book from the first bias creating belief in male superiority, to developing language with a massive number of names embedding male bias to guarantee patriarchy's survival, creating belief supplanting knowledge. Suggests changing language with evidence-based, neutral, inclusive and specific names reducing, and perhaps, eliminating male dominance.

Paper 1 The argument is made that the names made to be used by our species as its identity fall short of being a theory. Up to the present it was assumed that the names were based on a theory. No one questioned this situation before.

Paper 3 This paper discusses how patriarchy made the name 'man' their Brand. It would guarantee their entitlement to rule and control the masses by repeating man in so many names. Partial lists are shown.

Discusses redirecting the mind of sapiens into being, by-name, 'two-men-of-opposite-sexes'. Male-bias redirects the mind from being a relatively consistent thinking organ, by-evolution, into being a belief-agency, creating the masses believing in the lie 'mankind' as whole species. Belief in the Lie becomes "knowledge of our species." .

This article examines who or what should be the target of feminist criticism. Throughout the discussion, the concept of memes is applied in analyzing systems such as patriarchy and feminism itself. Adapting Dawkins' theory on genes, this research puts forward the possibility that patriarchies and feminisms are memeplexes competing for the limited energy and memory space of humanity.

In her book, Down Girl, Manne proposes to uncover the “logic” of misogyny, bringing clarity to a notion that she describes as both “loaded” and simultaneously “politically marginal.” Manne is aware that full insight into the “logic” of misogyny will require not just a “what” but a “why.” Though Manne finds herself largely devoted to the former task, the latter is in the not-too-distant periphery. -/- Manne proposes to understand misogyny, as a general framework, in terms of what it does (...) to women. Misogyny, she writes, is a system that polices and enforces the patriarchal social order (33). That’s the “what.” As for the “why,” Manne suggests that misogyny is what women experience because they fail to live up to the moral standards set out for women by that social order. I find Manne’s analysis insightful, interesting, and well argued. And yet, I find her account incomplete. While I remain fully convinced by her analysis of what misogyny is, I am less persuaded by her analysis of why misogyny is. For a full analysis of the “logic” of misogyny, one needs to understand how the patriarchy manifests in men an interest in participating in its enforcement. Or so I hope to motivate here. I aim to draw a line from the patriarchy to toxic masculinity to misogyny so that we have a clearer picture as to why men are invested in this system. I thus hope to offer here an analysis that is underdeveloped in Manne’s book, but is equally worthy of attention if we want fully to understand the complex machinations underlying misogyny. (shrink)

Patriarchy and white supremacy are unjust social systems, constituted by causal structures that produce systemic gender injustice and racial injustice. Intersectional theory highlights that these forms of injustice often are inseparable, as in instances of misogynoir. What does this mean for our understanding of unjust systems? Recent work in feminist theory suggests that intersectional insights undermine the idea that there are multiple unjust systems. In this paper, I hope to show that this is not the case. I’ll suggest that (...) intersectional injustice is best explained by the overlap of unjust systems, or when unjust systems are co-constituted by the same causal structures. I’ll then argue that, despite their overlap, unjust systems can be individuated in terms of their essential ideologies. These distinct ideologies reveal unjust systems like patriarchy and white supremacy to be distinct goal-oriented processes that can be simultaneously manifested by the same causal structures. (shrink)

The strategies by South African government in addressing gender discrepancies have yield no results because there are prevalent gender discriminatory practices and attitudes, which have already culminated into homophobia. Thence the main objective of this paper is to evaluate the government remedial strategies against cultural matrices as determined by patriarchy and homophobia. In addressing the objective, the study deployed qualitative research method, wherein relevant documents, journals, as well the South African Constitution (1994) pertaining to LGBTI matters were consulted. The (...) outcome was that despite significant measures by the government and other institutions in protecting LGBTI rights, homophobic tendencies are still rampant which are culturally bound. That culminated into the recommendations that because resistance to accept each other is embedded in cultural and traditional practices from both Western and African worldviews, ubuntu‘ philosophy can be the answer. (shrink)

Paper 18 Defines patriarchal radicalization, imprinted on the mind to change it from being a thinking organ to being a belief-organ. I claim that rights to correct information and factual names about the speech-making species can only be sapient rights.

Laruelle's version of Marxism is termed "non-Marxism" whereby the "non-" is stated to stand for bracketing out Marxism's "philosophical sufficiency" and seeking to radicalise Marxism. It stands for the Laruellian non-philosophical variant of Marxism. It is precisely the non-philosophical use of Marx that has enabled the analysis at hand, demonstrating that at the heart of patriarchy and capitalism stands philosophical reason and its treatment of the Animal (both human and non-human). Women are de-realised even as use value and what (...) is exchanged in patriarchy is abstraction or the commodified femininity, which serves the multiplication of the surplus value or rather the pure value of masculinity. Just as the “C” in the M-C-M formula can be expunged as it is a mere relay for the endless repetition of the M-M automaton, so, to paraphrase Marx, because not an atom of matter enters the composition of woman as commodity, the material woman can be excluded from the equation P(hallus)-P(hallus). The less physicality in the pure value of femininity the more perfect the finite automaton of patriarchy. The fetishised femininity, as any form of commodity, is reified abstraction. The token of femininity is exchanged only in order for masculinity to engender itself. Masculinity (or the pure value of the Phallus), speculative reason, and rationalism are endowed with the same contempt for the physical, narcissistic circularity of thought and disgust for the woman outside the signifying automaton of fetishisation. (shrink)

I argue that representations of the Muslim woman in the Western imaginary function as counter-images to the patriarchal ideal of Western woman. Drawing upon the work of Frantz Fanon (and supplementing it with a consideration of the role of gender), I show how the image of the veiled, Muslim woman is both othered and racialized. This “double othering,” I argue, serves: (i) To normalize Western norms of femininity. The social control of women and their bodies by liberal society is hidden. (...) Gender oppression is rather projected onto Muslim women, and identified with their societies, while remaining invisible within Western society. Western womanhood is taken to be “free” of such oppression. (ii) To deflect attention away from Western patriarchy, and promote complicity on the part of Western women with this society rather than other women. (iii) To represent Western femininity as an ideal that solicits women’s complicity universally. The attempt is to establish the superiority of Western society and its gender norms and morally justify the domination of other societies (in the name of civilization and the liberation of women). (shrink)

This is a (very) introductory paper to a forthcoming existentalist account of moral absolutism and violence. It was written for and presented at ICPR Seminar 2018. In feminist ethics, the freedom to choose one's way of living is primary to the struggle against patriarchy. Such a choice to live a certain way is a manifestation of one's individuality. This assertion of individuality is accompanied by responsibility towards consequences of the way of living. To explore the relation between individuality and (...) responsibility, I develop and build the hypothetical situation of a mother and daughter with different ways of living. The notion of a good life for each of them is mentioned and we ask: To what extent is the daughter responsible for the anguish that the mother undergoes in her assertion of individuality (through her choice of way of living)? My primary aim in this paper is to question the nature of individuality and to probe the claim that individuality is a source of violence. This will involve discussing the scope of responsibility for one's choices and the difficulty in forming a criterion to delineate such a scope. (shrink)

This paper explores a phenomenon that we call “justified-but-misdirected anger,” in which one’s anger is grounded in or born from a genuine wrong or injustice but is directed towards an inappropriate target. In particular, we argue that oppressive ideologies that maintain systems of gender, race, and class encourage such misdirection and are thereby self-perpetuating. We engage with two particular examples of such misdirection. The first includes poor white voters who embrace racist and xenophobic politics; they are justified in being angry (...) about their own economic exploitation, but that anger is misdirected in a way that maintains capitalism (which is the appropriate target of their anger). The second includes so-called “incels” who embrace misogyny; they are justified in being angry about unrealistic and unhealthy standards of contemporary masculinity, but that anger is misdirected in a way that maintains patriarchy. One goal of exploring this type of justified-but-misdirected anger is to thread the needle between holding wrongdoers to account while also clearly identifying the oppressive ideologies that influence their actions. (shrink)

Women, the half of the global population, having being persuaded of the images created by media, are in turmoil to preserve their womanhood—is now becoming a question of many of the researchers over the globe. Over the years, media, as it is one of the great contributors to upgrading the human civilisation to a greater extent, are obviously contributing its role—to develop humanity, in the construction of ideas regarding rights, duties, democracy, laws and many core ideas of the modern world. (...) But, side by side, the growing awareness among the womenfolk has made them conscious about the images being produced in media contents, be it print or electronic media, to question media as being coping the patriarchal notion on women and womanhood and regenerating the concept of popularity of male gaze. (shrink)

An examination of the debates over the so-called 'false' memory syndrome. In this paper, I concur that memory is malleable, but interrogate notions of truth and falsity underlying standards used to evaluate the accuracy of memories of abuse. Such standards divert us, I suggest, from recognizing the truth behind widespread recollections of abuse at the hands of patriarchy.

As feminist theory explicates its fundamental principles – justice for the oppressed – it can lose its essential focus on the situation of women. One example is the inattention to nurses within feminist bioethics. Nurses deserve attention because most are women, but also because their lack of power is paradigmatic of patriarchy. Those examining ethics consultations should discuss whether nurses are allowed to request them. But feminists also need to imagine ways in which nurses can be heard when, for (...) instance, their worklives are “redesigned.” Doing so would also allow attention to other classes of the disempowered. (shrink)

Karl Marx claims that alienation inheres in all wage labor. I raise questions about the applicability of this claim to subjects of patriarchy. In the first section, I discuss industrial wage labor and its allure for women who were trying to escape the norms of familial patriarchy. In the second section, I extend this criticism of Marx’s claim by considering the racially enslaved subjects of the Antebellum American South, for whom economicallyrecognized wage labor was still a bloody political (...) battle. Finally, I turn to the identification of working class women and sexuality, in order to show how wage labor offered liberation from narrow bourgeois sexual strictures. I conclude by reassessing the viability of Marx’s critique of alienation, taking into account the standpoints from which wage labor itself was a considerable political achievement. (shrink)

Feminists have urged women to take semantic authority. This article explains what such authority is, how it depends upon community recognition, and how it differs from privilege and from authority as usually conceived under patriarchy. Understanding its natures and limits is an important part of attaining it. Understanding the role of community explains why separatism is the logical conclusion of this project, and why separatism is valuable even to those who do not separate.

In this paper the sameness and difference between two distinguished Indian authors, Rokeya Sakhawat Hossain (1880–1932) and Mahasweta Devi (b. 1926), representing two generations almost a century apart, will be under analysis in order to trace the generational transformation in women’s writing in India, especially Bengal. Situated in the colonial and postcolonial frames of history, Hossain and Mahasweta Devi may be contextualized differently. At the same time their subjects are also differently categorized; the former is not particularly concerned with subalterns (...) whereas the latter specifically focuses on the effect of race and class on gender. The quest for the ‘self’ and ‘subjectivity’ is more pertinent in the latter and consequently the appeal for agency is based on a crude power struggle. Hossain, a philanthropist who championed the woman question, believed that striving for equality should be a collective process which could be achieved by spreading awareness among fellow-inmates inhabiting the prison of patriarchy. Like Euro-American first-wave feminists, Rokeya advocated the necessity of education among women in order for them to be able to comprehend their plight and ‘awake’ for the cause. She addresses fundamental issues of feminism like education and the systematized claustrophobia within the domestic space. Whereas Mahasweta Devi, has been an activist writer who is regarded as the brand ambassador for the support of the marginalized, deprived and denotified tribes of India. It is her mission to provide succour to the marginalized sections, especially tribes from the Purulia district of West Bengal, like the Kherias and Shabars. As an activist writer she explores tribal life and allied socio-political issues which reflect their agony. (shrink)

The article analyzes the legislative issues on equal marriage in P. R. China. It adopts a path dependency analysis on the liberal institutional order’s effects to the regime’s structural discrimination on the lesbian, gay, bisexual, and transgender (LGBT) population. The research adopted a duo-lingual paradigm on Christianity with intercultural and transnational interpretations, and the research found the mis-adaption of language in the Chinese text of the United Nations charter is the key source to the suppression of the LGBT population in (...) mainland China. Furthermore, theological development for sexually diverse interpretations of the Bible is essential to mitigate the stigmatization of the LGBT population on a comparative constitutional review. (shrink)

Affordances are perceived possibilities for interaction. What is afforded is usually understood as dependent on the properties of a body and its environment. But human bodies are nearly ubiquitously clothed, and clothing can change the capabilities of bodies. We argue that when clothing does this, it should be regarded as an affordance transforming technology. Although this idea receives passing attention in remarks by Gibson and empirical work in ecological psychology, we argue that it should be a central topic of investigation. (...) We further show how the notion of clothing as an affordance transforming technology allows ecological psychology to accommodate feminist insights about the restrictive nature of some gendered clothing norms. Not all affordance transformations serve the interests of those wearing the clothing. (shrink)

Having elsewhere connected Walter Otto’s interpretation of Dionysus as a politically progressive deity to Huey P. Newton’s vision for the Black Panthers, I here expand this inquiry to a line of Otto-inspired scholarship. First, Alain Daniélou identifies Dionysus and Shiva as the dancing god of a democratic/decolonizing cult oppressed by tyrannical patriarchies. Arthur Evans sharpens this critique of sexism and heteronormativity, concluding that, as Dionysus’s chorus is to Greek tragedy, so Socrates’s circle is to Western philosophy. I thus call for (...) the creation of a hybrid Dionysian-Socratic revolutionary philosophical chorus, modeled on Dionysus Lyseus, wielding philosophical analysis to loosen injustice’s bonds, as a vanguard of social justice. I find a handbook for this chorus’s creation in Euripides’s Bacchae, whose Dionysus is an ally of immigrant women, overthrower of Theban patriarchy, and international revolutionary. Finally, I offer a contemporary example of such a chorus that is based in my hometown in Alabama, namely, the Birmingham Philosophy Guild. (shrink)

This paper ties some less well-known names to the bigger categories of embedded male-bias in names (see other papers) that patriarchy made in its development of language, making the masses believe in phallic-based fantasy, the male as superior and mind of the species.

The aim is to examine the performative acts and gender constitution in the context of the Second British Invasion. Despite the pervasive character of patriarchy and the prevalence of sexual difference as an operative cultural distinction, gender was not passively scripted on the bodies of many British singers. The subversive performances did not exclude suffering and marginalization but simultaneously undermined compulsory coherence.

Masculinity? This book attempts to answer this one-word question by revisiting key philosophical concepts in the construction of masculinity, not in order to re-write or debunk them again, but in order to provide a radically new departure to what masculinity means today. This new departure focuses on an understanding of sexuality and gender that is neither structured in oppositional terms nor in performative terms, but in a perpendicular relation akin to that which brings space and time together. In doing so, (...) this book doesn’t aim to establish yet another theory within the field of masculism or men’s studies, but to put forward a personal account of how a revised understanding of the relationship between space, time, and gender can thoroughly alter concepts of masculinity. virility and patriarchy. (shrink)

The aim is to examine the performative acts and gender constitution in the context of the Second British Invasion. Despite the pervasive character of patriarchy and the prevalence of sexual difference as an operative cultural distinction, gender was not passively scripted on the bodies of many British singers. The subversive performances did not exclude suffering and marginalization but simultaneously undermined compulsory coherence.

This essay examines the cultural phenomena of noise in its perceived social constructions and demonstrates its emergence as a form of resistance against prevailing dominant hegemonic codes of culture. In particular, the paper explores the ability of noise to be enacted as a tool to escape the shackles of heteronormative constructions of sexuality and gender in the cultural landscape of the United States. Examined to support this argument are the contrasting works of two American artists: John Cage and Emilie Autumn. (...) Through Cage and his avant-garde articulations of sound, covert acts of resistance against the dominant heteronormative constructions of masculinity are explored, and through Autumn’s classical crossover work, a more overt and explicit form of resistance to subvert gender stereotypes and structures of normality and patriarchy are illuminated. Additionally, the paper explores possibilities for artists to engage with other movements, such as disability activism to create new possibilities for change. -/- . (shrink)

It seems undeniable that some cultures encourage individuals to act in ways that harm others, and/or to believe that there is nothing wrong when another acts in a way that harms them. And when this is the case it also seems undeniable that it would be better if the scope for such cultures to guide individuals' decision-making were minimized or even eliminated. From these observations a number of people have inferred that groups which exhibit bad cultures ought not to be (...) permitted to hold or exercise group rights. Susan Okin's liberal feminist critique of multiculturalism is one of the most interesting and persuasive examples of this type of argument. In this paper I take a closer look at Okin's critique and ask whether it actually does give one reason to be skeptical about group rights. I conclude that it does not. For although the worries which animate Okin's critique are good ones to have, it is a mistake to think that they are about group rights. Moreover, insofar as Okin's concerns are well motivated they are not actually worries about morally problematic cultures but rather worries about groups' internal political and social structures. These worries should not be equated. Ultimately (I argue) it is not only misleading but counterproductive to focus on the viciousness of a group's culture as a potential reason for disqualifying it from holding or exercising rights. (shrink)

This paper investigates the interaction of gender, disability and education in rural Iran, which is a relatively unexplored field of research. The responses of 10 female students with disabilities from Isfahan indicated that the obstacles they faced included marginalization, difficulties in getting from home to school, difficulties within the school building itself, and discrimination by teachers, classmates and school authorities. The data collected for the study contain a wide range of conservative gendered discourses, and show how traditional gender beliefs interact (...) with disability to aggravate the problems faced in education by young women with disabilities. It is hoped that the findings will raise awareness among policy-makers of the many formidable obstacles that make it difficult for young women with disabilities to achieve their full potential in education. (shrink)

The primary goal of this article is point out certain close parallels between some ideas of the radical feminist theorist Mary Daly and those of the French philosopher Henri Bergson. These similarities are particularly striking regarding distinctions made by both authors between two fundamentally contrasting types of cognitive faculty, of time and temporal experience, and of self and emotion. Daly departs from Bergson inasmuch as she employs these distinctions in her own way. She does not—like Bergson—employ them to depict the (...) result of a natural process of consciousness or life, and the dangers for human freedom and thought of not properly respecting these differences. Rather, she locates these differences within a more liberatory, ethical perspective to ground a sharp, inimical contrast between feminist creative movement on the one hand, and static, fixing, and “fixating” patriarchy, with its “technocratic” pretensions, on the other. My hope is that highlighting the similarities between Daly and Bergson will open new paths of appreciation and critique of Daly’s work. (shrink)

ABSTRACT This paper is an analysis on the phenomenological notions of ethics, which Simon de Beauvoir calls as the ethics of ambiguity. Human beings always face ambiguity in their situations of lived world. As far as one is living the life, the ambiguity is unavoidable in her/his actions. Though one tries to hold on the philosophy of internality, to assert no external things are affecting in defining her/his actions or ethical positions, the ambiguity prevails. Simone de Beauvoir’s noted book, Ethics (...) of Ambiguity established that ethics could be understood only in real life contexts. This paper is an attempt to see her arguments from phenomenological approach to maintain that her ethics is more phenomenological than existential. This is a study on ethics from a feminist point of view too, to critically approach the absolute moral values of systems of hierarchy as patriarchy that divide human beings as oppressed and oppressor. -/- . (shrink)

At the opening of her article, Acker writes, "I am using this essay to do two things. To read a short passage from Philosophy in the Bedroom by the Marquis de Sade. To read one of his tales. The more that I write my own novels, the more it seems to me that to write is to read." The two main divisions in the text bear the following headings: "To write in order to lead the reader into a labyrinth from (...) which the reader cannot emerge without destroying the world" and "Reading a tale by de Sade: writing or reading whose only purpose is to destroy itself.". (shrink)

Kate Manne’s Down Girl: The Logic of Misogyny combines traditional conceptual analysis and feminist conceptual engineering with critical exploration of cases drawn from popular culture and current events in order to produce an ameliorative account of misogyny, i.e., one that will help address the problems of misogyny in the actual world. A feminist account of misogyny that is both intersectional and ameliorative must provide theoretical tools for recognizing misogyny in its many-dimensional forms, as it interacts and overlaps with other oppressions. (...) While Manne thinks subtly about many of the material conditions that create misogyny as a set of normative social practices, she does not fully extend this care to the other intersectional forms of oppression she discusses. After touching on the book’s strengths, I track variations of its main problem, namely, its failure to fully conceive of oppressions besides sexism and misogyny as systemic patterns of social practices, as inherently structural rather than mere collections of individual beliefs and behaviors. (shrink)

The depiction of events in the society and storing the knowledge of such is an important forte of the dramaturge. Drama has been a very pertinent cultural form (whether textual or performative) through which writers create memory and knowledge of varying issues, especially issues of women and the girl child rights. Methodologically using content analysis of Tess Onwueme's The Reign of Wazobia and The Broken Calabash, the article explores the language of revolution against the domination of women and the girl (...) child by patriarchal structures. It is anchored on Donal Cabaugh's theory of cultural discourse analysis (CDA) that focuses on how communication is shaped as a cultural practice. It illustrates the significance of theatre in the unpacking and interrogation of socio-cultural assumptions of cultural discourse that perpetuate the marginalization and abuse of women in Nigeria. It further examines the strength of theatre and drama as capable of creating a space for all concerned to explore and interrogate extant realities. The findings, through the content of the texts treated showcase an extensive subjugation and discrimination against women and the girl child. It is in light of this that the study suggests a deployment of a revolutionary space to address the issues of discrimination and marginalization through conversations by using theatre for development (TfD) method. (shrink)

This article points out: “The combination of men and women in families is irrational.” Men and women are two different “species.” They only require sexual activities from each other, which are considered the less time-consuming activities during their lives. Sex must be treated as an enemy of marriage, due to its inferior and treacherous nature, and should not be included in marriage. Men and women should not live together in a family, since this institution must be understood as a permanent (...) place for all family members and is expected to have a solid structure. The traditional family model is the result of men‟s enslavement of women and the exaggeration of the role of sex. This model creates an overwhelming advantage for men in selecting partners, proposing marriage, and other family activities. This article indicates: (i) The prominent family models existing between the group-marriage period and now are sex-based family models. (ii) Technical and social conditions nowadays require a new and sustainable base for a family. The selected targets in this study are the consanguineous and sworn relationships among same-sex people in case they choose to be heterosexual, (and in turn, among opposite-sex persons when they engage in homosexuality). For example, a family can consist of two blood brothers (or sworn brothers or cousins) with their children, in case they are heterosexual. This family model is named the non-sex based family (NSBF) model, since the sexual needs will be met outside the family. The article also outlines a post-patriarchal society with the presence of NSBFs, and argues that the new model should be seen as an essential development trend of society. (shrink)

Affordances are perceived possibilities for interaction. What is afforded is usually understood as dependent on the properties of a body and its environment. But human bodies are nearly ubiquitously clothed, and clothing can change the capabilities of bodies. We argue that when clothing does this, it should be regarded as an affordance transforming technology. Although this idea receives passing attention in remarks by Gibson and empirical work in ecological psychology, we argue that it should be a central topic of investigation. (...) We further show how the notion of clothing as an affordance transforming technology allows ecological psychology to accommodate feminist insights about the restrictive nature of some gendered clothing norms. Not all affordance transformations serve the interests of those wearing the clothing. (shrink)

Human culture seeks to transcend and replace the uncertainties of nature with a controllable human world. The quest for the Ideal has led to the creation of artificial environments, both material and intellectual—a second nature. New technologies express ancient dreams of immortality, freedom from embodiment and pain, and unlimited control of matter in man-made environments. But nature is not an artifact and may never be fully understood or controlled. While post-humanism may be delusional, its dreams could defeat the reasoned use (...) of technology to improve human life. Globalist economics is the latest expression of the mechanist metaphor. The basal gender imbalance of modern social values must be rectified to guide society sanely into the future. (shrink)