In my country, in the last five years, 56.6% of literary prize winners were women, specifically 150 women compared to 115 men. If we look at the percentages of women by year we see an advantage in all five years, until in 2019 it reaches 63%. In the most prestigious award in the country, 80% of winners in those five years were women. I guess there are other countries in a similar situation. Despite this clear advantage for women, a large, new prize which is open solely for women was recently announced. It was described as designed to balance discrimination. The award joins other awards that are closed for men. Yet, while an existing gap that favors women is widened by new discriminatory awards (to understand why the new awards constitute discrimination, imagine announcing a major literary award closed for women), feminist articles and posts fiercely claim that literary awards discriminate against women. How is this possible?
It seems that the only way to explain feminist critique in the face of an existing advantage for women, is if feminism defines equality not as we all thought it does – equal numbers of men and women in each field (a definition that in the first place ignores differences between the sexes in tendencies and aspirations) – but in a different way: as numerical equality in the cumulative sum of women and men, throughout history. If this is how feminist women define equality, it can have only one meaning: that feminists now aspire to create a new period by the end of which, ostensibly the summation of the future and the past will yield identical numbers.
But according to feminism, what created gaps throughout that past, was chauvinism. This means that to create a period of say, one-thousand years of inverted numbers, that when added to the past yield identical numbers (e.g., in literature, science, medicine, etc.), feminism will have to produce another millennium of what feminism called chauvinism, this time in the opposite direction.
It is very clear that feminists’ aspiration is to never declare that their goal had been reached when arriving there, and instead to continue striving for imbalance past the identical-numbers point, and then maintain the same pressure thus always widening the resulting gap.
Feminism continues to present itself as producing equality for every human being, or at least as striving to reach this. This self-image is reflected, for example, in how the UN regards feminism as an equality-driven, universalist and humanist agenda and sets feminism as a primary goal based on an interpretation of feminism as egalitarianism. In reality, as shown above for literature and below for many other areas, feminism vigorously strives to generate male inferiority in a given area and then to perpetually deepen the discrimination once created. It does so while explaining that “this only balances”, but for several years now the word “balances” evidently did not refer to the present, as most would have assumed.
Meaning discrimination by the word equality is not something taken out of obscure Facebook posts. It is implemented by the cultural establishments of the society we live in. A study published in 2015 found that women in the US were twice as likely to be accepted for an academic position in the science and technology professions (STEM) compared to men with the same background, which would clearly be chauvinism if the sexes were reversed (a feminist may want to justify this discrimination by arguing that it’s more difficult for women to get a research published and to accumulate a track record, but a study from last month revealed that women face no unique difficulty in passing peer review). Similarly, a study published in England that same year reported that women in their twenties earn on average over a thousand pounds more than men of the same age, which would again be regarded by feminism as pointing to chauvinism if the sexes were reversed. That last figure is not surprising, given the state of education: women are the majority of undergraduate and doctoral students, and there are elite institutions in the U.S. where 80% of all students are women. Given a disturbing statistic that appeared in a complaint filed in the U.S. about a particular institution that offers 300 scholarships for women and not one similar scholarship for men, the male inferiority in education may come as no surprise. The fact that feminism not only refrains from criticizing such discrimination, but is the one creating it, is explicable only if feminism is aspiring to create a period that when summed with some past (regarded in feminism as chauvinistic), would produce identical numbers. But according to feminism itself, the only way to produce such a period is if feminism sets out to create a new chauvinism.
This consistent attitude is what created discrimination in dozens of areas, and on top of it aggressive calls to promote women there. Such calls create in the public the impression that women are indeed discriminated in those domains, which then recruits public opinion to support making an existing discrimination even more severe, while regarding it as “supporting equality”.
The transition into a new chauvinism is seen in countless feminist actions of the past decade or two. For example, while feminism has always seen the clinical label of Hysteria as a chauvinistic measure of control toward women, and the diagnosis has not been in use for seventy years, today feminist thinking in psychology has created such labels for men, as the label Normative Alexithymia in Men, that defines men’s attitude to emotions as an impairment, instead of yet another and no less humane way than women’s to treat emotions. And while feminism treated the description of women in late 19th-century psychology as demeaning, in new guidelines from the American Psychological Association in the U.S. masculinity is now described by the word “harmful”, a term reserved in medical professions to describing risk factors for diseases, thus masculinity is described as a disease. Accordingly, the psychological milieu does not treat men as human beings to whom it must provide treatment according to their independent needs and expectations, but, as a product, to be built (the verb “build” comes directly from these references). Thus, a mirror-image of the society portrayed in the feminist narrative, one of social tracking of women, was created, only this time the social tracking does not exist merely in a feminist hypothesis about society but as an explicit and blunt statement by society. If one wishes to understand by which plan the product should be built, he should turn to women, not to the men themselves, again mirroring what feminism criticized, of men explaining to women what’s good for them which it dubbed “mansplaining”, this time with feminism doing just that to men. In particular, for the blueprint of the correct product one must turn to feminist women, who write in countless articles and posts how men should be “designed” for the needs of women (imagine a popular men’s movement openly dictating to women in 2021 how women should be designed to conform to men’s needs and whims with across-the-board institutional endorsement and implementation steps).
All these transitions in psychology toward a new chauvinism are again not surprising, considering that after psychology was a male field in the early 20th century and a similar number of men and women was generated by the 1990s, today a doctorate in psychology is given to women three times more than to men and 74% of new active psychologists are women, many of whom identify as feminists and frequently as radical ones (this expelling of men out of Psychology caused difficulty for patients who prefer a male therapist; in both sexes there is an equal number of people who prefer a therapist of their own sex, similarly to how some women prefer a female gynecologist – therapy is likewise a very intimate situation). And, as in literature, in psychology too the chauvinistic practice is repeated. After feminism has reached a proportion of women that in a reversed situation would have been regarded by feminism as discrimination, the call is to promote women in psychology.
The same pattern is observed in the media, where women have been a majority for a decade or more. Here too the call is to promote women, by finding micro-fields in which there is not yet a female majority, as sports broadcasts. Across Europe, women are a majority in technology and science positions; for example, in Estonia, Latvia and Lithuania they are 69.2%, 65.5% and 65.6%, and women are also most of the scientists and engineers there. In the Middle East women are the majority of technology entrepreneurs. Yet the constant feminist call is to promote women in STEM professions.
When feminism finds a field in which the state of affairs fits it’s previous definitions for equality – identical numbers – as in the percentage of women in the workforce in the U.S., or in the workforce with a bachelor’s degree or higher, or among medical school students in the U.S. or among Swedish clergy, the headlines that report this always end with a “but”. An illuminating example is a recommendation given recently regarding the sex balance in boards that supervise dental care in the UK. While the findings were almost absolute numerical sameness when all boards in the country are taken together, the recommendation focused on those boards with sporadic male majority, ignoring those with the same sporadic female majority (which in a staggering number of cases reached no men at all, while no board had no women at all), and came out with a strict call to change what was defined as an imbalance and, appoint more women to boards. This is an instructive example of how feminism reaches it’s declared goal of identical numbers and then ignores it, to knowingly progress into continued discrimination. This consistent attitude is what created discrimination in dozens of areas, and on top of it aggressive calls to promote women there. Such calls create in the public the impression that women are indeed discriminated in those domains, which then recruits public opinion to support making an existing discrimination even more severe, while regarding it as “supporting equality”. Due to this feminist mode of operation, areas in which numerical similarity is currently observed as in medical students or the workforce with an academic degree, are expected to progress like the others into ever-growing, never-criticized discrimination.
It is very clear that feminists’ aspiration is to never declare that their goal had been reached when arriving there, and instead to continue striving for imbalance past the identical-numbers point, and then maintain the same pressure thus always widening the resulting gap. Aspiring to achieve such a reality – and after reading the figures there can be little doubt that this is the aspiration – is chauvinism.
In our present-day societies, feminism is chauvinism. Due to the lack of critical monitoring, the discrimination it creates is attenuated by nothing – this process is currently forming one of the most chauvinistic societies on record, this time of feminist chauvinism.
The only response in feminism to these alarming data is an argument by which men have most of the money and therefore most of the power, which is based on presenting a difference between the overall total earnings of all the men in a country taken together, and of all the women in that country taken together, as a pay gap. This response ignores the fact that between unmarried men and women there is no gap – showing that the employment world does not discriminate in pay by sex; the fact that in the new generation there is a gap in favor of women in certain countries; and the fact that men’s earnings in married couples are part of women’s income and are under their control too (they are responsible for most financial expenditure). Feminists repeatedly present what is in fact an earnings gap, between two sum-totals, as a pay gap between individuals caused by society, to argue that nothing but anti-women discrimination could have generated the earnings difference, as a justification for the feminist relentless discrimination described above. This ignores the demonstrated fact that the difference in total earnings “per sex” is determined in western and westernized societies not by a different pay for the same job (which is illegal, extremely rare, and done to both sexes in the same rare frequency), but by the women themselves when making personal occupational choices, and through a preference of many, that their husband will earn for them a considerable part of their income and sometimes all of it, which is a perfectly legitimate choice, but most importantly – a choice, in a world that does not prevent any other choice, if anything it tries to push into making the other choice (while men have little to no influence on the decision and expectation of many women of all ages in the west, not to work or to work part-time and to expect the husband to provide income). More gravely, the earnings gap is presented to argue that men have more wealth and hence more power, however, the figures are that in the U.S. women control 60% of all wealth. At least for the country where this argument is given most frequently, the point feminists wish to make with it is not true in the first place – men do not control most of the wealth in that country.
In very few areas, occupied in each society by no more than a few thousands of individuals, such as the top ranks of politics, the very top of the business world, and the most basic scientific fields, there is a male majority, but this is formed by a combination of two factors: differences between the sexes that are expressed only in a tiny minority of the population, and, mild average differences between most people in the two sexes in preferences, that come into play only in extremely rare circumstances (such as in occupations that require complete devotion with virtually no possibility to devote time to oneself, as the top political positions). This means that the resulting male majority in this tiny number of several thousands of positions, is first, not the result of lack of opportunity or some discrimination; secondly, cannot be modified because it originates almost entirely if not solely from innate differences expressed only on the furthest and thinnest edges of the male and female distribution of capacities where no more than a few thousands of individuals are found (and in both sexes they may come from any background, impoverished or disadvantageous or entirely underprivileged – mostly they are not receiving nor developing their unique abilities but are simply born with them, and in societies that provide equal opport,unity they work their way up); and thirdly and crucially, this male majority within no more than a few thousands of positions cannot be changed by equal opportunity and not even by empowering women, but only by crippling this incredibly small fraction of men on the very edges of the human distribution, while deliberate crippling of the talented could never by justified as humanist or egalitarian, certainly not by any movement that claims to advocate for and protect equal treatment regardless of sex. Educating for self-sacrifice for the good of others as opposed to instilling a self-centered perspective (“prioritize yourself” is one of feminism’s banners that might be related to the decline in women’s participation in politics after a rise in the 1970s, when India, England, Israel and more were led by women who received their education before the term “feminism” was conceived, some of whom spoke out against the term), would hopefully create a sex-balance in politics, which is indeed important and impactful; but articulating a justification for the marginalization of an entire sex based on an aspiration to holistically prevent a ridiculously small fraction of that sex from realizing some personal capacity so that in tiny realms – some lacking any substantial influence such as mathematics, chess or theoretical physics – their numbers would be forcefully reduced to yield an arbitrary “numerical balance”, is anti-humanistic – marginalizing an entire sex is the very opposite of any notion of equality.
This leaves the feminist enthusiastic discrimination with no justification at all, unless one is a chauvinist, in which case she doesn’t require justifications – she is acting out of disregard for human equality. This, unfortunately, seems to be the case with feminists who attempt to defend the discrimination they have been vigorously promoting.
Feminists seem incapable of realizing this, but the only meaning of striving to balance historical differences with future inverted differences, is deliberate discrimination. When feminism tried to recreate a past that it claimed to criticize, it created chauvinism. This is not an assertion taken out of an abstract, philosophical debate. This is our reality. In our present-day societies, feminism is chauvinism. Due to the lack of critical monitoring, the discrimination it creates is attenuated by nothing – this process is currently forming one of the most chauvinistic societies on record, this time of feminist chauvinism. Today when you are supporting feminism you are not supporting equality, as the UN tragically believes, you are supporting chauvinism. The support of human equality to all is called Humanism, not feminism. Feminism had long retracted from universal humanism to become a chauvinist movement.
When feminism was adopted as a universal theory of equality as the UN was made to regard it, it became chauvinism, as exemplified here, because men were never included in feminism as human beings, only as a “force” to be defeated.
Today’s society is in an internal struggle and in a period of transition: there are ancient islands of old male chauvinism, usually in traditional religious enclaves; and there are new vast territories of female chauvinism. There is no island, where a domain of human equality for every human has been established, with the aim of expanding this domain to other parts of society. An egalitarian society is a society that gives all its members equal rights and protections in all areas of life. And there is no such a society today, only two chauvinisms.
The reason is that there has never been an equality movement for the relations and relationships between the two sexes that belongs to both equally and is meant for both the same way. Humanism was created for everyone and includes everyone, but, it rarely referred to the relationship between the sexes, since in its formative years in the 19th and early 20th centuries, it articulated the relationship between a person and the state and less so between individuals. Feminism did refer to relations between individuals, but, it does not include everyone – it is created for women, is worded from women’s point of view and does not include men. When feminism was adopted as a universal theory of equality as the UN was made to regard it, it became chauvinism, as exemplified here, because men were never included in feminism as human beings, only as a “force” to be defeated. Men were never seen in feminism as humans. These humans, were only “the patriarchy”. Their humanity and human needs are not part of the framework now seen as “the universal theory of equality for every human”, except for the womansplaining of men by radical feminists, concerned only with shaping men as a product to satisfy women’s needs and whims (and at that, as radical feminists describe them).
I have described in the book Lovism a perception of equality of both sexes intended for both sexes. Only such a common, shared, mutual and reciprocal perception can create a new domain in society that does not exist in it yet: the equality domain.
I don’t believe there is such a thing as men’s rights, nor do I believe in the existence of women’s rights – there are only human rights, that every human has and should be able to realize, including both women and men. Some societies and parts of societies bar individuals – sometimes according to innate traits – from realizing their rights, this is a form of chauvinism. Every human being should stand up for human rights and resist chauvinism, whether the chauvinism is of men or of women, and regardless of what excuses the chauvinists may give for their chauvinism, as all chauvinisms come only from the release of violent urges; there are no “justified” chauvinisms.
Continue reading in Lovism: A Humanist Alternative to Feminism, available on amazon.
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