VM: Hey Peter, thanks for agreeing to the interview.

VM: You are well known, as far as I can see, within the MRM for your advocacy against gynocentrism. You point out the aspects of society and the cultures of the world, historically and in the present day, that enable and promote gynocentrism in one way or another, and you run Gynocentrism.com which talks extensively on the subject and is basically the go-to source of content exposing gynocentrism. While you may not be the only one that talks critically of gynocentrism, you are among the very few that I can see that calls out that out on the traditionalist as well as the SJW side with the same vigor, and for the right reasons. Can you reflect on your experiences having confronted gynocentrism on both those fronts, and how have you have been received in the MRM for it?

PW: In some ways confronting the feminist version of gynocentrism is easier than confronting its traditional counterpart, because feminists are more likely to admit to their plan of increasing the power of women — female empowerment as they like to call it.

Many traditionalists on the other hand tend to disguise their desire to grant women inflated status, but they work toward securing forms of gynocentric power no less than do feminists. In the traditionalist language that power is referred to as men ‘putting her on a pedestal’ – a phrase known by all, and an aim widely aspired to by traditionalists.

Both progressive and traditional gynocentrism aims to privilege women over men. Both are reliant on the damsel-in-distress narrative to harness chivalric supply, and the only thing that separates them is the typical list of privileges they aim to institute – ie. typically a pampered housewife for the traditionalist, or have-it-all lifestyle for the progressive feminist.

These two gynocentrisms are essentially at war with each other over who deserves priority access to male chivalry, that magic ingredient needed for realizing gynocentric power. To that end, traditional and progressive gynocentrists have cultivated different dog-whistles to provoke chivalric behaviour from males: the traditional woman plays the demure, weak damsel in need of saving by a knight in shining armour, while the feminist plays the same victim role but is far more aggressive in her demand for chivalric redress. We could say that the same ‘white knight’ caters to these two variants of damsel – the demure damsel, and the aggressive damsel respectively.

These two gynocentrisms have their taproots in the codified gender roles of medieval Europe, in which, to quote philosopher Julia Kristeva, “Roles were assigned to woman and man: suzerain and vassal, with the lady offering up a ‘distress’ and the man offering a ‘service.'”

So despite feminism positioning itself as a progressive new movement, its motive is remarkably traditional.

My rejection of gynocentrism as a default path has been met with resentment from both feminists and traditionalists, both of whom have counselled men to embrace more chivalry for the benefit of women. Fortunately, there’s a segment of the men’s movement that reasonably doubts, or outright rejects gynocentrism as a healthy basis for relationships between men and women, and likewise any appeals to chivalry are met with a reasonable scepticism by the same segment of men.

VM: You’ve had a few collaborations with Paul Elam – in particular the Chasing the Dragon talk, its follow-up Slaying the Dragon, and you are co-writers of Red Pill Psychology – Psychology for men in a gynocentric world and Chivalry – A Gynocentric Tradition. How did you come to know Paul and what brought about those collaborations?

PW: Paul and I first exchanged in around 2007 while he was working at Men’s News Daily, a popular news site for men, and I was working on expanding International Men’s Day to reach a more global audience. We were discussing collaboration of some kind, but due to our busy schedules we let it slide.

A few years later, I think it was around the beginning of 2010, I joined as a contributor at A Voice for Men and soon after became an editor at the site. During the early years we had many discussions about men’s issues and about the future of the men’s movement, and it was clear then that Paul and I held similar perspectives on many issues – like chivalry, the problem of gynocentrism, and the need to create a new psychology for men. Our first collaborative articles explored those themes and seemed to come effortlessly, so much so that we continued co-writing and proof reading each other’s articles until recent times when we’ve both taken a hiatus from writing generally. This has been a personal highlight in my men’s advocacy work, and I’m pleased to see many of these collaborative pieces now collected in the two volumes you cited, which are proving popular with the red-pill audience.

VM: You and I are non-feminist, or anti-feminist, because we know feminism for what it is – a female supremacy ideology that is but one symptom of gynocentrism, not the be-all end-all of it. There have been some anti-feminists, however, that argue against it for blatantly gynocentric motives of their own that they aren’t even trying to hide, such as something along the lines of: “Before feminism, we had it all and men provided for us like servants, and now we women have to work like men do, woe is me! Let’s go back to the good old days and make things easy for us women!” What do you make of this variety of antifeminists? Is it traditionalism, or is it something different and possibly worse?

PW: It is one kind of traditionalism, yes, but not the only kind. More specifically we might call this one ‘gynocentric traditionalism’ – a designation that acknowledges the existence of a non-gynocentric traditionalism.

The gynocentric traditionalist is at war with feminists because she realizes that chivalry is a finite resource, and if men are pouring out their assistance, protection, finances, pampering, and general deference to feminists, then the traditional gynocentric woman is likely to receive a far smaller serving of the available resource. It’s a jealousy with a valid rationale.

Unlike traditionally unemployed and pedestalized “home-maker” wives, who appeared en-masse after the industrial revolution, I think it’s important to acknowledge there were less gynocentric, or non-gynocentric women in pre-industrial societies throughout global history. Such women were more likely to be family-centered than self-centered, and they would labour alongside men as field workers, brewers, butchers, bakers and candle-stick makers, along with sharing a great deal of the care of children with other family members, including fathers, as contrasted to the more modern practice of mothers keeping children all to themselves, like chattel or bargaining chips, as post-industrial society has succeeded in establishing.

This last point of women’s exaggerated control over children is blamed on contemporary feminist policies, whereas it was, in fact, equally the case for traditional families a century ago in both America and Britain, as we read in the writings of Ernest B. Bax… and I’d like to quote him on this point:

“It has always in England been laid down as a fundamental law based on public policy, that the custody of children and their education is a duty incumbent on the father. It is said to be so fundamental that he is not permitted to waive his exercise of the right by pre-nuptial contract.

Nevertheless, fundamental and necessary as the rule may be, the pro-feminist magistrates and judges of England are bent apparently on ignoring it with a light heart. They have not merely retained the old rule that the custody of infants of tender years remains with the mother until the child attains the age of seven. But they go much further than that. As a matter of course, and without considering in the least the interests of the child, or of society at large, they hand over the custody and education of all the children to the litigant wife, whenever she establishes –an easy thing to do– a flimsy and often farcical case of technical “cruelty.”

The victim husband has the privilege of maintaining the children as well as herself out of his property or earnings, and has the added consolation of knowing that they will brought up to detest him.

Even in the extreme case where a deserting wife takes with her the children of the marriage, there is practically no redress for the husband. The police courts will not interfere. The divorce court, as already stated, is expensive to the point of prohibition. In any case the husband has to face a tribunal already prejudiced in favour of the female, and the attendant scandal of a process will probably have no other result than to injure his children and their future prospects in life. [The Legal Subjection of Men – published 1896].

This quote provides an example of what I mean by gynocentric traditionalism, the widespread practice of the privileging of women and disadvantaging men, which was taking place well before the popular rise of feminism. Advocates of traditionalism, of course, remain silent on these ‘traditional’ abuses of men.

VM: On a similar note, another argument for men’s issues that I see a little too often for my taste is “men’s issues affect women, too!” That’s irked me – as if women and their dear white knights are supposed to respond, “Oh! I haven’t cared about men’s issues before but it affects women?? Now I ought to care!” To me that sounds every bit as gynocentric as anything else out there in the world – do you have any thoughts on that?

PW: I think you hit the nail on the head, this is nothing more than a He-For-She reflex by people unlikely to ever care about the concept of He-For-He. If helping men is not somehow exploitable for the benefit of women, then these same people generally don’t care.

People are more likely to care about men becoming disabled, getting cancer, losing a job, or getting killed at war because these things will affect women – as Hillary Clinton famously quipped when she said that women were “the primary casualties of war.” But if a single, unmarried man becomes disabled, gets cancer, becomes unemployed or dies – then who gives a damn? No one.

Addressing the gender empathy gap is the big issue of our time and it requires all hands on deck, all genuine advocates of human decency, to bring attention to the problem.

VM: MGTOW is a varied umbrella with men whom I’d like to think come from various walks of life and different perspectives on why they are going their own way and what it means to them. Among those permutations, is there a precedent for a man going his own way to have an intimate relationship with a woman (or a man, if they are so inclined)? Also, is there a precedent for a woman going her own way as distinct from the feminist idea of the “independent woman who don’t need no man”, and if yes, what might that look like?

PW: This is a good question, one that gets silenced in some MGTOW communities. I’ve never been good at conformity to orthodoxies however, and prefer to make up my own mind about what MGTOW stands for and to whom it might apply.

In its most basic definition MGTOW means male self-determination, nothing more, and nothing less. I, as a man going his own way, choose what I want to do with my life in preference to having my goals conferred or dictated by others, whether by the State, by women, or anyone else. In this sense MGTOW overlaps with libertarian principles.

Can a man in an intimate relationship with a woman ‘go his own way’? I say yes, he certainly can, and I know many men who have been in relationships with the same woman for decades who’ve consistently done their ‘own thing,’ while being mindful that a relationship is by necessity a dynamic requiring some reasonable compromises on both sides – which these men choose to accept based on their own freewill and on their desire to be in a relationship. These same men would not hesitate to abandon the relationship if their partner’s respect for his self-determination were lacking.

Married and single men can and often do have their self-determination thwarted in a number of ways. For example the married man might have his life upended in divorce court, and the single man might have his life legally upended by a false rape charge. In both cases, self-determination is stolen. So I tend to place some emphasis on the beliefs and convictions of the man in question to determine if he is striving to go his own way, and not only on his relationship status…. though I hasten to add that marriage in the modern age is an extremely risky undertaking.

Can a woman go her own way? Yes of course she can, though it would look different to the phoney “feminist” version you alluded to in your question. Some years ago I researched the phrases “go his own way” and “go her own way” through the last 200 years of literature. There were many instances of men going their own way, and likewise there were many descriptions of women who went their own way without undue reliance on men to make it happen for her. I know some women who fit that picture today, including (for example) Elizabeth Hobson of Justice for Men and Boys, who validly refers to herself as a woman going her own way.

Some MGTOW are possessive of the concept of ‘going your own way,’ claiming that women are trying to usurp a concept created by men. While I completely understand their fear of male initiatives being co-opted, they fail to realize this phrase has been in use for hundreds of years and belongs rather to the English language as a designation referring to anyone displaying self-determined behaviour.

Feminist overtures about women living self-determined lives doesn’t pass the litmus test. Their pretentious displays of independence are too strongly reliant on the support of male labour, male deference and male servitude to provide the agency they crave, whereas true self-determination is more self-reliant in my reading of it.

VM: You are the one who directly introduced to me with the concept of the Puer archetype in describing my idea of the “inner boy” in a man, that which serves as the core and essence of what makes a man as well as his source of youthful energy and optimism. You’ve helped me distinguish that concept from the “inner child” concept in which one partner assumes the role of the helpless and often petulant child and the other assumes the parent role that becomes self-sacrificial. So, on the Puer – what is your take on the importance of the concept for men (and perhaps the equivalent Puella for women)?

PW: Your own essay on this topic, titled ‘Attitudes Towards the Puer: From Jody Miller to Tomi Lahren,’ provided an excellent analysis of these archetypes, perhaps the best I’ve seen in the manosphere in terms of teasing apart the many definitions and misunderstandings. As you point out, the child archetype is that part of our nature that represents helplessness, vulnerability, innocence and dependency, whereas the puer archetype represents the part of our nature that is youthful, spontaneous, inquisitive, and playful.

That youthful, spontaneous potential is an essential ingredient of human happiness that we carry from cradle to grave, yes even in old men and old women. So it pains me to see this it disparaged in men as “Peter Pan Syndrome” or as a “failure to launch” just because men might like sport, or to play video games or other fun pastimes instead of being chained to the serious business of “growing up” ie. that path of ordered responsibility and of being in service to women and society. If you are not enslaved to serious responsibilities six-and-a-half days per week, say those critics of fun, with perhaps a half day allotted on Saturdays to watching sports on a TV screen, then you are little more than a “pathetic man baby” who needs to “man up” and start providing a lifestyle for a deserving female partner.

If I had the choice to get rid of just one phrase from the discourse about men, even from the most famous men’s advocates, it would be ‘failure to launch.’ Launch into what, into slavery to others? Loss of self, and misery? No thanks. My advice for men and women is to enjoy some youthful spontaneity and playfulness till your dying day, and don’t let wagging fingers and shaming language throw you off. Even in its more extreme forms, a failure to launch might represent a healthy response to an increasingly toxic world.

There are plenty of women showcasing the puella trait, the female-equivalent for the male puer. These are women, flirtatious and playful, who can laugh at themselves and at others, and who generally walk lightly through life with an air of ‘Don’t fence me in.’

But going back to the other archetype, that of the child – the needy, dependent, vulnerable child – I would say that unlike the puer impulse, it deserves to be constrained within adult relationships because it tends to become a drain on the other partner. Who wants to be in an adult relationship with a needy, petulant child? It’s no secret that in marriages one partner often tends to play the needy child, and the other partner plays the responsible parent. And its women who have traditionally been encouraged to play the vulnerable, pampered child more than men – though I hasten to add some men get caught by this archetype too.

Esther Vilar writes masterfully about women’s gravitation toward enacting the child archetype within marriage, a truth for which she became persecuted after daring to articulate it. Her book is titled ‘The Manipulated Man’ – written I think in 1971, and it remains as relevant today as when it was written.

VM: Narcissism is a big subject that comes when one critiques gynocentrism, and rightly so because of the vampiric, parasitic behaviour that is enabled and encouraged by any given gynocentric mindset. You are also strong in defense of the individual, celebrating the differences of masculine expression as well as praising the individualism of men and women. Do you have an idea of what are the key differences between individualism and narcissism?

PW: This is a big subject and I’m no expert on the numerous variations of individualist philosophy. What I have noticed is that critics of the individualist path – whether it’s based for example in libertarian thinking, Objectivism or Nietzschean philosophy – make the charge that individualism is synonymous with narcissism. That’s a false equivalence, but they are correct in the sense that there’s a potential for individualism to degrade into pathological narcissism, or alternatively for pathological narcissism to disguise itself behind an ethic of reasonable individualism.

Gynocentrism is one example pretending to represent individualism. It’s a gendered version of narcissism that lacks respect for the individual sovereignty of others, particularly male others, and sets up its own individualism as exclusive – and it does so by actively excluding the individualism of others.

Narcissism of any kind operates as a social monologue, not a social dialogue. Narcissism lacks empathy for others, its inherently exploitative, and is demonstrated by an unrealistic sense of grandiosity that isn’t based on commensurate achievements or merit. Individualism isn’t necessarily any of those things.

So we can’t claim that individualism and narcissism are equivalent. At best someone might mount an argument that narcissism is a pathological variant of individualism, a claim worthy of exploring. But it will never be correct to represent as ‘narcissists’ the majority of those who follow individualist philosophies.

VM: To what extent can we see gynocentrism mitigated in our human history to come? What would that look like, and is it something we have to constantly be vigilant about lest gynocentrism comes back around again?

PW: There’s obviously a biological component to gynocentrism, but I’ve always maintained that the gynocentric impulse has been wildly exaggerated, supersized by cultural forces that have exploited our biological tendencies. The cultural gynocentrism we have today has vastly overrun whatever evolutionary purposes it may once have had – it’s now a runaway freight train leaving human destruction in its path.

On that basis I think there will be a correction. It has already begun. Based on the extreme gynocentrism we currently see at play, I expect to see an increase in bachelor movements such as those of Japan’s Herbivore men, and more recently in the rise of ‘men going their own way.’ But while these movements ensure men’s safety away from toxic human entanglements, which is an absolutely necessary short-term response, such bachelor and celibacy movements solve little in terms how to enjoy relationships that we humans are hardwired to participate in. What we need are some new ‘maps of meaning,’ as Jordan Peterson would phrase it, at least in the area of forming viable, long-term relationships.

Rather than appeals to traditionalism with its goal to pedestalise women, or on the other hand calls to embrace progressive feminism which also pedestalises women, we might in future discover new relationship models (or perhaps much older, pre-industrial revolution ones) that can lead us out of the impasse.

The certainty is that men and women will continue to form relationships, but they might gravitate more toward equitable relationships as contrasted with the faux equality proposed by feminists. This move would involve equality of value between men and women, based on libertarian-style principles. Those principles emphasize individual choice for each person of the relationship, relative autonomy, voluntary association, individual judgement, free will, self-determination, and negotiated labour-sharing arrangements & agreements between partners. In a nutshell; freedom to choose, instead of conferred roles or duties.

This is precisely what Warren Farrell proposed when he talked of moving away from survival roles of the past, which he referred to as ‘Stage 1’ relationships, and moving instead toward what he called ‘Stage 2’ relationships which entail men and women sharing equal responsibility to earn money, clean house, enjoy time with children and so on, instead of being imprisoned in socially prescribed or conferred roles. It goes without saying that such roles are completely voluntary and the details negotiable. I agree with Farrell on this proposition, which offers a way out of the impasse and out of the destructive gender war that has raged on for too long unchecked.

Human societies are like fragile ecosystems where if one animal or plant becomes too dominant it can send the entire system into chaos and disintegration. Imbalances will always appear in human societies and we can only hope that if the current imbalance of extreme gynocentrism is downsized in the near future, perhaps as a result from men’s withdrawal of chivalry, our vigilance will ensure that it takes a long rest. Humans however are great at forgetting prior lessons, which allows any number of past maladies to come back and terrorise us.