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| Hypergamy finds its final form? |
PART ONE AVAILABLE HERE
PART TWO AVAILABLE HERE
PART THREE AVAILABLE HERE
Is there a fundamental right to monogamy?
The male desire for sex and female companionship is a natural biological instinct, like eating or sleeping. If a man is unable to satisfy this fundamental impulse, he loses his powers of concentration and becomes unproductive. Eventually, he is forced to drop out of society or lash out. A growing underclass of unmarried men will inevitably lead to massive civil strife and social disruption, including bloodshed. Expecting these men to just exercise self-control is both unreasonable and absurd.
Lifelong celibacy has never worked, not even for the Christian church, which degenerated morally and intellectually because of it. Imagine the agony of the inferior male, who is forced to endure a life of unwanted bachelorhood, his libido mercilessly titillated by a liberal society that allows women to dress as scantily-clad whores in public. In reality, it is only the liberal totalitarians who must practice self-control; their nihilist and self-destructive obsession with feminism, multicultural policy and immigration from the Third World are more akin to the dancing and flagellation manias of the Middle Ages than the beliefs of rational men.
If it is in society's best interest to ensure that all men reach their full innate potential, then society must provide the necessary conditions allowing men to exercise their right to monogamous family life whenever they so choose.
Does recognizing a universal right to monogamy necessarily infringe on the rights of women?
Of course not; rights are not absolutes, but must be balanced against the collective interests of society. If universal monogamy is in the best interests of society, then it is only fair that women curb their hypergamous instincts. And why shouldn’t women curb their hypergamous instincts? Men have curbed their polygynous and aggressive instincts for the sake of civilized life, women should do the same. Without mutual reciprocity, civilized life would be impossible. And if the original social contract is ruptured, then what? Should we all return to a state of nature because the female wishes to fully indulge her primitive sexual instincts?
Clearly, women wish to have their cake and eat it too, but one cannot live in the Stone Age and modern society at the same time, not without destroying the latter. Society would not exist without men; this alone should give men greater say in whether monogamy is to be legally enforced or not.
Is the right to monogamy positive or negative? Here, we must tread carefully to avoid the language of human rights and their tremendously destructive influence upon Western civilization. Let us return to John Locke’s treatises on government, the original source of modern natural law. Within this classical liberal framework, monogamy must be viewed as a negative right. If sex and female companionship are viewed as commodities to be earned or vital services to be rendered because of marital contractual obligation, then monogamy is simply the right to enjoyment of one’s private property, which entails the principle of non-interference.
It can also be cogently argued that the right to monogamy, like the supposed right to eat or right to sleep, all biological functions, is really a part of the right to “life, liberty and the pursuit of happiness” that all governments are expected to recognize and not meddle in. There is a fundamental right to heterosexual monogamy, even if the dominant males who control the liberal totalitarian police state refuse to acknowledge it. But perhaps, all this rights-talk does not go far enough. The problem with rights is that they are either completely disregarded or selectively applied. In social welfare liberalism, rights are often invented out of thin air.
If the institution of monogamy was presented as a form of sexual egalitarianism, one rooted in the biological realities of human existence, and as a means of channeling the natural instinct toward a necessary social end, it would make the legal enforcement of monogamy much harder to ignore, as no society can go against the biological constraints of human nature without causing significant disruption on a societal level. Only an Aristotelian biopolitical understanding of male-female relations can do this.
Aristotle is the best interpreter of the woman’s mind; he understood women far better than women understand themselves. He was, first and foremost, a scientist and philosopher who based all of his reasoning on empirical observation, unlike feminists, “multikulti” liberals, and globalists, who know absolutely nothing about female nature, apart from a few obviously false a priori egalitarian assumptions.
Aristotle’s understanding of the woman’s mind is refreshingly non-ideological; he writes about what he saw with his own eyes in the Greek city-states and western Asia. His wisdom on female nature is like a breath of fresh air in an atmosphere poisoned by the quasi-religious dogmas of liberal totalitarian ideology.
In the Politics, Aristotle outlined the proper relationship between male and female:
These functions, such as self-nourishment, growth and perception, promote the survival and general well-being of the organism. The irrational soul is further subdivided into its respective nutritive and appetitive faculties or souls. The nutritive soul regulates nutrition, growth, reproduction and other activities necessary for physical survival; it is the only soul found in plants. Animals possess a nutritive soul, but also an appetitive one as well, which regulates desires and emotions.
In addition to the nutritive and appetitive souls, humans possess a rational soul, the faculty responsible for reason or logos. In a truly happy and free citizen, the irrational soul is controlled by the rational; through rationality, the appetitive soul is persuaded to conform to the dictates of reason.
Only from this relationship between the rational and irrational soul is it possible to discern the archetypal relationship between ruler and ruled. Who belonged where in Aristotle’s hierarchical conception of reality was determined by each person’s underlying psychological characteristics. This bipartite psychology was used to inform the proper relationship between male and female, parent and child, master and slave, ruler and citizen. The male is superior to the female because his rational soul governs the irrational. The female represents the irrational or alogical half of the soul; she possesses the faculty of reason, but it is “without full authority” because her irrational soul is allowed to rule over the rational.
Because the female is a creature of desire and emotion, she must be ruled over by the more rational male; this he does for her own good. It must be emphasized that the relationship between male and female is not a despotic one. The relationship between master and slave is necessarily despotic because the slave lacks autonomous rationality, although he is able to understand his master’s reasoned instructions; unlike the slave, the female possesses the capacity to reason autonomously. Far from being despotic, the relationship between man and woman is an aristocratic or a constitutional one. However, there is no change in government, which regularly occurred in the political life of Greek city-states, as female equality and even gynecocracy would be a disaster; in Aristotle’s ideal political order, the man is the permanent kyrios (lord) of both the woman and the household, a fact established by biology and psychology.
One of the great advantages of Aristotelian philosophy, unlike the other philosophies of antiquity, is that it can always be updated with the findings of modern biology and psychology. This is more a reflection of Aristotle’s brilliance as an empirical observer than any real interpretive ambiguity in his own writings. Evidence of women’s inferior logical abilities can be easily demonstrated by the virtual absence of great female achievement in philosophy, mathematics and the hard sciences. This is further supported by the underrepresentation of women in STEM fields and their generally poor performance in mathematics.
The neuroscientist Simon Baron Cohen’s popular empathizing/systemizing theory of sex differences has empirically demonstrated that men are more logical and analytical than women, whereas women are more “empathic.” Instead of using rights, we can justify legally enforced monogamy on the basis of the common good, a fundamental concept employed by Aristotle in both the Politics and the Nicomachean Ethics. Nature has made the man superior to the woman in terms of rationality and spiritedness; the man not only rules over the female for her own good, but for the good of society as well, just as the rational soul rules over the irrational for its own good and for the good of the citizen.
In practice, unless she is a courtesan, every woman must be ruled over by her own kyrios. If this were to be legally enforced, it would mean that, assuming a symmetrical sex ratio between prime age males and females, each women in a monogamous society would be married to one man.
PART FIVE
Lifelong celibacy has never worked, not even for the Christian church, which degenerated morally and intellectually because of it. Imagine the agony of the inferior male, who is forced to endure a life of unwanted bachelorhood, his libido mercilessly titillated by a liberal society that allows women to dress as scantily-clad whores in public. In reality, it is only the liberal totalitarians who must practice self-control; their nihilist and self-destructive obsession with feminism, multicultural policy and immigration from the Third World are more akin to the dancing and flagellation manias of the Middle Ages than the beliefs of rational men.
If it is in society's best interest to ensure that all men reach their full innate potential, then society must provide the necessary conditions allowing men to exercise their right to monogamous family life whenever they so choose.
Does recognizing a universal right to monogamy necessarily infringe on the rights of women?
Of course not; rights are not absolutes, but must be balanced against the collective interests of society. If universal monogamy is in the best interests of society, then it is only fair that women curb their hypergamous instincts. And why shouldn’t women curb their hypergamous instincts? Men have curbed their polygynous and aggressive instincts for the sake of civilized life, women should do the same. Without mutual reciprocity, civilized life would be impossible. And if the original social contract is ruptured, then what? Should we all return to a state of nature because the female wishes to fully indulge her primitive sexual instincts?
Clearly, women wish to have their cake and eat it too, but one cannot live in the Stone Age and modern society at the same time, not without destroying the latter. Society would not exist without men; this alone should give men greater say in whether monogamy is to be legally enforced or not.
Is the right to monogamy positive or negative? Here, we must tread carefully to avoid the language of human rights and their tremendously destructive influence upon Western civilization. Let us return to John Locke’s treatises on government, the original source of modern natural law. Within this classical liberal framework, monogamy must be viewed as a negative right. If sex and female companionship are viewed as commodities to be earned or vital services to be rendered because of marital contractual obligation, then monogamy is simply the right to enjoyment of one’s private property, which entails the principle of non-interference.
It can also be cogently argued that the right to monogamy, like the supposed right to eat or right to sleep, all biological functions, is really a part of the right to “life, liberty and the pursuit of happiness” that all governments are expected to recognize and not meddle in. There is a fundamental right to heterosexual monogamy, even if the dominant males who control the liberal totalitarian police state refuse to acknowledge it. But perhaps, all this rights-talk does not go far enough. The problem with rights is that they are either completely disregarded or selectively applied. In social welfare liberalism, rights are often invented out of thin air.
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| Time for some heavy duty mansplaining, you THOTs. |
Aristotle is the best interpreter of the woman’s mind; he understood women far better than women understand themselves. He was, first and foremost, a scientist and philosopher who based all of his reasoning on empirical observation, unlike feminists, “multikulti” liberals, and globalists, who know absolutely nothing about female nature, apart from a few obviously false a priori egalitarian assumptions.
Aristotle’s understanding of the woman’s mind is refreshingly non-ideological; he writes about what he saw with his own eyes in the Greek city-states and western Asia. His wisdom on female nature is like a breath of fresh air in an atmosphere poisoned by the quasi-religious dogmas of liberal totalitarian ideology.
In the Politics, Aristotle outlined the proper relationship between male and female:
[F]or the soul by nature contains a part that rules and a part that is ruled, to which we assign different virtues, that is, the virtue of the rational and that of the irrational. It is clear then that the case is the same also with the other instances of ruler and ruled. Hence there are by nature various classes of rulers and ruled. For the free rules the slave, the male the female, and the man the child in a different way. And all possess the various parts of the soul, but possess them in different ways; for the slave has not got the deliberative part at all, and the female has it, but without full authority, while the child has it, but in an undeveloped form.In Aristotle’s bipartite psychology, the soul is defined as “the first actuality of a natural body that is potentially alive.” Unlike Plato, Aristotle does not view the soul as a metaphysical essence that exists independently of the body; when a man dies, his soul dies with him. Rather, the soul is a “first actuality,” a kind of life-force animating the body or, more accurately, the capacity of the living organism to perform a certain function, known as the “second actuality.”
These functions, such as self-nourishment, growth and perception, promote the survival and general well-being of the organism. The irrational soul is further subdivided into its respective nutritive and appetitive faculties or souls. The nutritive soul regulates nutrition, growth, reproduction and other activities necessary for physical survival; it is the only soul found in plants. Animals possess a nutritive soul, but also an appetitive one as well, which regulates desires and emotions.
In addition to the nutritive and appetitive souls, humans possess a rational soul, the faculty responsible for reason or logos. In a truly happy and free citizen, the irrational soul is controlled by the rational; through rationality, the appetitive soul is persuaded to conform to the dictates of reason.
Only from this relationship between the rational and irrational soul is it possible to discern the archetypal relationship between ruler and ruled. Who belonged where in Aristotle’s hierarchical conception of reality was determined by each person’s underlying psychological characteristics. This bipartite psychology was used to inform the proper relationship between male and female, parent and child, master and slave, ruler and citizen. The male is superior to the female because his rational soul governs the irrational. The female represents the irrational or alogical half of the soul; she possesses the faculty of reason, but it is “without full authority” because her irrational soul is allowed to rule over the rational.
Because the female is a creature of desire and emotion, she must be ruled over by the more rational male; this he does for her own good. It must be emphasized that the relationship between male and female is not a despotic one. The relationship between master and slave is necessarily despotic because the slave lacks autonomous rationality, although he is able to understand his master’s reasoned instructions; unlike the slave, the female possesses the capacity to reason autonomously. Far from being despotic, the relationship between man and woman is an aristocratic or a constitutional one. However, there is no change in government, which regularly occurred in the political life of Greek city-states, as female equality and even gynecocracy would be a disaster; in Aristotle’s ideal political order, the man is the permanent kyrios (lord) of both the woman and the household, a fact established by biology and psychology.
One of the great advantages of Aristotelian philosophy, unlike the other philosophies of antiquity, is that it can always be updated with the findings of modern biology and psychology. This is more a reflection of Aristotle’s brilliance as an empirical observer than any real interpretive ambiguity in his own writings. Evidence of women’s inferior logical abilities can be easily demonstrated by the virtual absence of great female achievement in philosophy, mathematics and the hard sciences. This is further supported by the underrepresentation of women in STEM fields and their generally poor performance in mathematics.
The neuroscientist Simon Baron Cohen’s popular empathizing/systemizing theory of sex differences has empirically demonstrated that men are more logical and analytical than women, whereas women are more “empathic.” Instead of using rights, we can justify legally enforced monogamy on the basis of the common good, a fundamental concept employed by Aristotle in both the Politics and the Nicomachean Ethics. Nature has made the man superior to the woman in terms of rationality and spiritedness; the man not only rules over the female for her own good, but for the good of society as well, just as the rational soul rules over the irrational for its own good and for the good of the citizen.
In practice, unless she is a courtesan, every woman must be ruled over by her own kyrios. If this were to be legally enforced, it would mean that, assuming a symmetrical sex ratio between prime age males and females, each women in a monogamous society would be married to one man.
PART FIVE
