By Tom Digby
Love: From romantic poetry to pop track to self-help manuals, we're instructed that it makes us entire and existence worthy dwelling. but while, love is defined as a "battlefield" on which the "war among the sexes" is performed out via strength struggles, and mismatched expectancies. simply metaphors? Tom Digby says "no" -- emphatically -- and the result's a probing but engagingly reader-friendly inspect how what he calls "war-reliant societies" foster notions approximately masculinity and femininity which are doomed to collision. Chock-full of examples from modern tradition and blessedly freed from jargon, Love and struggle is likely one of the most up to date, smartest books i do know to introduce scholars (and each person else) to how principles approximately gender effect either inner most existence and public coverage -- and vice versa.
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Extra resources for Love and War: How Militarism Shapes Sexuality and Romance
He concentrates on the way society has traditionally oppressed women and treated them as slaves: an analogy he makes at intervals throughout the book. For this he blames the ‘legal subordination of one sex to the other’, which he sees as being wrong in itself and ‘one of the chief hindrances to human improvement’. The legal subordination, he argues, is based on nothing more than the fact that men are physically stronger, which Mill proves to be an absurd reason for wanting to give one group of people power over another.
In Britain, however, the major theoretical developments lay in neither of these two directions, but within two further strands of feminist thinking which emerged during the early 1970s: socialist feminism and psychoanalytic feminism. BRITAIN In 1966 Juliet Mitchell’s essay ‘Women: the Longest Revolution’ appeared in New Left Review. Pre-dating by some two years both Mitchell’s own feminist activism and the founding of Britain’s first women’s liberation groups, the essay was a response to the publication in 1961 of The Long Revolution by Marxist critic Raymond Williams.
Germaine Greer, The Female Eunuch (1971)) For Betty Friedan, writing The Feminine Mystique in 1963, feminism was dead. For those who followed her analysis of the ‘problem that has no name’ by taking up the challenge of naming and defining women’s oppression, the relationship of this emerging ‘new feminism of women’s liberation’ to the ‘old feminism of equal rights’ was more complex. Most initially preferred to draw a line between the two, arguing like Sheila Rowbotham that whilst ‘women’s liberation does have strands of the older equal-rights feminism,…it is something more’: it is the product of a changed social and political context and possesses a sharper and far more radical feminist consciousness (Woman’s Consciousness, Man’s World (1973)).