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The end of Manhood ePub download

by John Stoltenberg

  • Author: John Stoltenberg
  • ISBN: 0452273048
  • ISBN13: 978-0452273047
  • ePub: 1360 kb | FB2: 1648 kb
  • Language: English
  • Category: Social Sciences
  • Publisher: Plume (September 1, 1994)
  • Pages: 336
  • Rating: 4.6/5
  • Votes: 623
  • Format: rtf lrf lrf lit
The end of Manhood ePub download

Stoltenberg’s books are must reading for anyone interested in the profeminist men’s movement, gender .

Stoltenberg’s books are must reading for anyone interested in the profeminist men’s movement, gender studies, and feminism. He ends the book with the following statement: The central philosophical project of both ‘Refusing to Be a Man’ and ‘The End of Manhood’--to clarify that gender is an ethical category, not a metaphysical one--could not have been imagined apart from Andrea Dworkin’s brave, blazingly brilliant, and compassionate intellection.

Stoltenberg, John (1998). The end of manhood: a book for men of conscience (2nd e. The end of manhood: parables on sex and selfhood. Bridgewater, New Jersey: Replica Books. London Bristol, Pennsylvania: UCL Press.

The End of Manhood: A Book for Men of Conscience. by. John Stoltenberg. Stoltenberg's 1989 book "Refusing to Be a Man" was excellent; it introduced many new ideas and greatly influenced the thinking of a new generation of men. The followup, "The End of Manhood,' was unfortunately a disappointment. Most of the same points of the previous book were repeated, but in a less clear and sometimes distracting way in an attempt to be more artistic.

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Stoltenberg's new introduction sets the book in academic context, summarising the .

Stoltenberg's new introduction sets the book in academic context, summarising the game theory of gender which underlies all his work. In this practical follow up to Refusing to be a Man, John Stoltenberg uses a combination of case studies, autobiography, checklists and discussion points, to speak directly to men about how the social construction of manhood operates in everyday relationships and to show how these same dynamics drive the behaviour of gangs, race-hate groups, and international imperialism.

In this practical follow up to Refusing to be a Man, John Stoltenberg uses a combination of case studies, autobiography, checklists and discussion points, to speak directly to men about how the social construction of manhood operates in everyday relationships and to show how these same dynamics drive the behaviour of gangs, race-hate groups, and international imperialism. Readers will find here new perspectives on intimacy, gender, and violence and be pushed to re-examine their ideas of manhood and gender identity generally.

The notion of manhood itself, says Stoltenberg, is a sham, a trap-and those who would redeem it or remythologize it are kidding themselves, for manhood is a mask . A Book for Men of Conscience.

The notion of manhood itself, says Stoltenberg, is a sham, a trap-and those who would redeem it or remythologize it are kidding themselves, for manhood is a mask, incompatible with truly human selfhood. So much for beating drums with male companions in the woods. Each of Stoltenberg's 23 brief chapters poses a question-usually an anxiety-laden one (& If My Father Didn't Love Me?''; & Can I Be Anybody If I'm Not a Real Man?'') that may or may not be answered here.

This breakthrough book from the author of Refusing to Be a Man offers a daring alternative to the cult of masculinity. Stoltenberg explains why men so often act as if they were split in two--like Dr. Jekyll and Mr. Hyde--and provides a realistic prescription for gender justice, showing exactly how men can put this wisdom to work in every aspect of their lives.
MOQ
Worthwhile to open your viewpoint
Nayatol
John Stoltenberg (born 1944) is an activist, scholar, author, and magazine editor. [NOTE: page numbers below refer to the 311- page hardcover edition.]

He wrote in the Prolog to this 1993 book, “This book is written in the firm belief that our humanity---our authentic selfhood---can be honored and understood only through loving justice. This book’s main theme is that all we know and recognize as ‘manhood’… cannot possibly coexist with authentic and passionate and integrated selfhood. This book is thoroughly informed by the radical feminist critique… This book therefore rejects the widespread notion that ‘manhood’ can be somehow revised and redeemed… This book is written for people who believe it really matters right not that some humans raised to be a man learn how to live as men of conscience.” (Pg. xiv)

He says, “The manhood act is a mask you wear to keep you safe from other masked men, to keep you safe from their judgment on how well you have our manhood act together, and to keep you safe from getting hurt by them. It means comparing manhood acts all the time---looking out and watching your back, calculating when you can top someone else’s and when yours is more likely to be topped. It means having one’s most important emotional and relational decisions controlled by fear of other men.” (Pg. 12)

He states, “To feel like a real man is often what one longs for when what one really needs is to feel safe, to feel sustained, to feel seen… When verification of manhood feels urgent, one’s resulting behavior may prevent those basic emotional needs from being met. Learning to recognize one’s longing for manhood as an ineffective means of meeting one’s basic and human emotional needs is a crucial stage in the lifelong process of loving justice instead.” (Pg. 100)

He argues, “Manhood is a life---the biggest myth of all. You can meaningfully inhabit the manhood ‘I’ only in the act of addressing someone as ‘You who are less than me’… The radical feminist critique of gender has made possible an epochal insight … Today humans have the opportunity and challenge to begin to live life free of manhood sham… Instead of a lifetime indentured to gender, we now may freely find ourselves relationally with a … selfhood that is worth having.” (Pg. 303)

He continues, “Manhood is a personal and social hoax that exists only through interpersonal and social injustice. Manhood is the PARADIGM of injustice. Refusing to believe in manhood is the personal and ethical stance of resistance to all injustice done in its name. And refusing to accept the manhood imperative… is a personal and political principle of revolutionary liberation beyond any amplitude we can now possibly imagine.” (Pg. 304)

He ends the book with the following statement: “The central philosophical project of both ‘Refusing to Be a Man’ and ‘The End of Manhood’---to clarify that gender is an ethical category, not a metaphysical one---could not have been imagined apart from Andrea Dworkin’s brave, blazingly brilliant, and compassionate intellection. The love and collaboration that she and I began in 1974 … have both sustained and challenged me.” (Pg. 311)

Stoltenberg’s books are “must reading” for anyone interested in the profeminist men’s movement, gender studies, and feminism.
Adoraris
John Stoltenberg (born 1944) is an activist, scholar, author, and magazine editor.

He wrote in the Prolog to this 1993 book, “This book is written in the firm belief that our humanity---our authentic selfhood---can be honored and understood only through loving justice. This book’s main theme is that all we know and recognize as ‘manhood’… cannot possibly coexist with authentic and passionate and integrated selfhood. This book is thoroughly informed by the radical feminist critique… This book therefore rejects the widespread notion that ‘manhood’ can be somehow revised and redeemed… This book is written for people who believe it really matters right not that some humans raised to be a man learn how to live as men of conscience.” (Pg. xiv)

He says, “The manhood act is a mask you wear to keep you safe from other masked men, to keep you safe from their judgment on how well you have our manhood act together, and to keep you safe from getting hurt by them. It means comparing manhood acts all the time---looking out and watching your back, calculating when you can top someone else’s and when yours is more likely to be topped. It means having one’s most important emotional and relational decisions controlled by fear of other men.” (Pg. 12)

He states, “To feel like a real man is often what one longs for when what one really needs is to feel safe, to feel sustained, to feel seen… When verification of manhood feels urgent, one’s resulting behavior may prevent those basic emotional needs from being met. Learning to recognize one’s longing for manhood as an ineffective means of meeting one’s basic and human emotional needs is a crucial stage in the lifelong process of loving justice instead.” (Pg. 100)

He argues, “Manhood is a life---the biggest myth of all. You can meaningfully inhabit the manhood ‘I’ only in the act of addressing someone as ‘You who are less than me’… The radical feminist critique of gender has made possible an epochal insight … Today humans have the opportunity and challenge to begin to live life free of manhood sham… Instead of a lifetime indentured to gender, we now may freely find ourselves relationally with a … selfhood that is worth having.” (Pg. 303)

He continues, “Manhood is a personal and social hoax that exists only through interpersonal and social injustice. Manhood is the PARADIGM of injustice. Refusing to believe in manhood is the personal and ethical stance of resistance to all injustice done in its name. And refusing to accept the manhood imperative… is a personal and political principle of revolutionary liberation beyond any amplitude we can now possibly imagine.” (Pg. 304)

He ends the book with the following statement: “The central philosophical project of both ‘Refusing to Be a Man’ and ‘The End of Manhood’---to clarify that gender is an ethical category, not a metaphysical one---could not have been imagined apart from Andrea Dworkin’s brave, blazingly brilliant, and compassionate intellection. The love and collaboration that she and I began in 1974 … have both sustained and challenged me.” (Pg. 311)

Stoltenberg’s books are “must reading” for anyone interested in the profeminist men’s movement, gender studies, and feminism.
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