MGTOW

MGTOW philosophy

Perspectives on MGTOW (Men Going Their Own Way) – a significant post-gynocentrism subculture based on the principle of male self-determination.

How to tame men – gynocentrism style
Gynocentrism – why so hard to kill?
MGTOW – facts and fallacies
What are MGTOW against?
Early references to “Men going their own way”
Definition of MGTOW
Self-determination: phrase origins
A MGTOW Yardstick: Determination Of Self By Other (DOSBO)
On the nature of MGTOW self-determination
MGTOW: 12th century style
MGTOW movement of 1898
Bachelorhood as a fine art (1900)
The real history of MGTOW
Authoring your own life
Don’t just do something, SIT THERE
The historical role of gynocentrism in societal collapse
Chasing the Dragon: Superstimuli as a cause of extreme gynocentrism (Video)

Marriage shunning

The following collection of articles describe the post-gynocentrism phenomenon of marriage shunning by males, and the rationale behind it.
No marriage

Marriage is a gynocentric custom
Slavery 101 – dating as taught to girls
Valentine’s Day: gynocentrism’s most holy event
Women complaining about lack of available slavemasters
Evidence of why men should avoid marriage: The Henpecked Club
Courtship
Men not marrying

Men shouldn’t marry
Querelle du Mariage
Marriage is obsolete. Are women?
The real reasons to not get married
Don’t give up on marriage? Request denied
Down the aisle again on the marriage question
Men on strike: why men are boycotting marriage
A MGTOW Yardstick: Determination Of Self By Other (DOSBO)

Post-gynocentrism relationships

Post-gynocentrism relationships between men and women are possible and even desirable for many people. The following articles explore how relationships can be revisioned.

friends

Hail to the V
The other Beauty Myth
Sex and Attachment
Love and Friendship
Pleasure-seeking vs. relationships

Post-gynocentrism culture

Articles (mostly from AVfM) exploring post-gynocentrism culture. Each article presents a post-gynocentrism paradigm for individual or collective existence.

How to end gynocentrism
Gynocentrism – why so hard to kill?
Freedom from gynocentrism in 12 Steps
Breaking the pendulum: Tradcons vs. Feminists
Why anyone who values freedom should be fighting against feminism
A Voice for Choice
Gynocentrism and the hierarchy of entitlement
The Counterculture
MHRM: counterculture or subculture?
On creating a counter-culture
A little blood in the mix never hurt a revolution

On the nature of MGTOW self-determination

Article by Andrew DiKaiomata
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I make omelets my own way. By that, I mean exactly like you’d see in any cookbook. I whisk some eggs, melt some butter in a frying pan, pour the eggs in along with some cheese and maybe some other things for filling. What, you might ask, makes it my own way? The fact that it’s me doing it.

I also go my own way to work in the morning. The highway and during rush hour with thousands of other people. Each of them also going their own way. Why do I say I’m going my own way to work? Simply because it’s me doing it. Now you’d think that’s hardly my own way. If I were to go my own way to work, you’d think it would mean in some way fundamentally different – and you’d be right.

Like men going their own way.

If you were to imagine going out on your own, on your own way, you might expect that would mean something like MGTOW, that you are free from outside control, not dependent on another’s authority.

You might envision someone shrugging off society’s yolk, refusing to self-sacrifice and being one’s own boss. That’s what MGTOW is, even though a man certainly has the right to place himself in danger, to sacrifice himself for another, and to support others, he chooses not to. He goes his own way, in his life, in his choices, he remains sovereign.

Marriage is dangerous for men, it’s sacrificial and compels the man into support for his wife or ex-wife. In marriage, a man necessarily compromises, gives up sole control over his life and his property. As with the earliest known MGTOW groups “The Anti-Bardell Bachelor Band” it was acknowledged that MGTOW and marriage could not co-exist.

Now what about this concept of MGTOW simply meaning male self-determination? This is such a gross over-simplification as to completely change the concept. MGTOW can be better thought of as a second or third order male self-determination. That is, a man who is determined to maintain and preserve his self-determination and determined to refuse anything that might infringe on his future self-determinism.

MGTOW-quoted

For example, a man has the right, and could have his own self-determination to join the military, but joining the military greatly reduces a man’s self-determination. A soldier cannot go his own way. After he is no longer under military obligation, he could be MGTOW, yet while active, he no longer has his autonomy, independence and sovereignty. In the same way, a married man cannot be MGTOW.

Hopefully, I’ve already addressed possible rebuttals. Yes, men ought to have the maximum amount of choices, autonomy, freedom and options. Yet, the movement is not simply a group of men making choices from options they have. That understanding would not be recognizable to hardly anyone professing to be MGTOW. I won’t be appealing to the dictionary to say that MGTOW are by definition unmarried, but rather re-iterate that the philosophy and reason for existing preclude marriage, since MGTOW can be better understood as a second or third order self-determinism.

MGTOW is not simply about men making their own choices. It’s about making the choices that ensure further choices and maximum freedoms.

No man is under obligation to be MGTOW, but if you choose to sell yourself into government slavery (whether martial or marital), you are not MGTOW. If a man is married, he can be a great guy, he could live a great life, he could wake up sympathetic and with a desire to be MGTOW but he is not MGTOW. That’s how the movement understands itself, that’s what its philosophy prescribes and that’s simply what MGTOW is.
______________________________________

Editor’s note:

Just to be a little nitpicky here, I don’t agree with the claim that male self-determination “changes” the concept of MGTOW. It doesn’t, and the definition is correct. But I do agree that as we retain that definition it can be fleshed out in greater detail, which the above piece does by expanding it to cover both present and future self-determination. For example, the above rightly advises men not to place themselves in a legal contracted marriage accompanied by the illusion of a woman respecting of his self-determination now, but which in future can be stolen from that same man as a woman enacts the restrictive powers latent within the contract – hey presto, self-determination squashed by the State. Ditto joining the military.

Elsewhere I’ve fleshed out the definition by examination of the opposite of male self-determination, i.e., determination of self by other (DOSBO). Determination of self by others is the antonym already implied in the definition of self-determination. The antonym limits the definition of MGTOW and in one stroke negates the claim that MGTOW can mean anything a person wants it to mean. By applying the DOSBO rule, no person can qualify as a MGHOW if he hands over a significant amount of his sovereignty to another entity.

For example, on the face of it we might assume pro-feminist men are ‘self-determined’ for having made a choice to be led by the spirit and letter of feminism. It hardly needs saying that this amounts to a false claim. The only self-determined decision such men make is an initial one to give up self-determination altogether in favor of determination of self by other—which is, of course, the antithesis of self-determination and thereby disqualifies the MGTOW definition according to the DOSBO rule.

As a limiting principle, DOSBO delivers MGTOW from the meaninglessness of subjectivism, delivers it from the claim that MGTOW has no inherent meaning, or that it can mean whatever the hell a person wants it to mean. It gives a more detailed meaning (as Andrew also attempts in the article above) with real meta ideological commitments. – PW

“1933 Men’s Association” – London

The following newspaper clippings provide evidence of a men’s advocacy organization formed in 1933. The organization was concerned with the “pampering” of women to the detriment of men, in what the organization considered the increasing gynocentric culture of England.

Western Gazette – Friday 10 November 1933
Western Gazette - Friday 10 November 1933

Edinburgh Evening News – Saturday 11 November 1933
Edinburgh Evening News - Saturday 11 November 1933

Nottingham Evening Post – Thursday 16 November 1933
Nottingham Evening Post - Thursday 16 November 1933

Nottingham Evening Post – Saturday 03 February 1934
Nottingham Evening Post - Saturday 03 February 1934

Gaining Equal Rights for Men: Ratifying the E.R.A.

Ratifying the Equal Rights Amendment has long been discussed in men’s rights circles, but there was perhaps none more passionate about it than David Ault who actively lobbied for its ratification from the 1970s, and established the Equal Rights Amendment Project of Men’s Rights. The following article by David Ault was published in MEN Magazine in 1996, and in honour of his memory and work I’m pleased to republish it here. – PW

Article by David Ault
encourage-passage-equal-rights-amendment-200X200
The notion that men need equal rights with women is almost as politically incorrect today as it was in 1978, when I began actively working in Virginia for ratification of the Equal Rights Amendment to the U.S. Constitution. Even today, the ERA is often referred to as the “women’s rights amendment.” This limited interpretation is difficult to understand given its wording: Equality of rights under the law shall not be denied or abridged by the United States or any State on account of sex.

During the late 1970s and early 1980s, I distributed pamphlets that explained why women deserve to have equal rights with men. As Vice Chair of the Virginia Equal Rights Amendment Ratification Council, I often passed out our organization’s pamphlet entitled Women of Virginia, Rights You Are Denied.

We did not have a corresponding pamphlet Men of Virginia, Rights You Are Denied. In fact, men’s rights were so excluded from the ERA ratification process that, despite repeated requests by several knowledgeable men, no men were invited to testify on men’s equal rights issues before the U.S. Congressional hearings on ERA ratification.

Harris and Gallup polls informed us then that nearly 60 percent of all Americans favored ERA ratification. Although men were ignored as potential beneficiaries of a ratified ERA, younger men favored the ERA at nearly the same percentage as women. Many older men also supported it.

Despite this majority of women and men in its favor, the ten-year ratification period expired in June 1982 with only 35 of the required 38 states approving its ratification. I recall that some people blamed the ERA’s defeat on men who wanted to keep women “in their place” by denying women equal rights. Particularly targeted for blame were those male legislators from nonratifying states who voted against it.

Upon reflection, perhaps some men are to “blame” for the ERA’s failure to be ratified, but not for the reasons I heard in 1982. During that period of time, I was one of very few men who donated large amounts of their time and money to support ERA ratification. I also voted for political candidates by giving heavy weight to their stand on the ERA. At ERA meetings and workshops, I was often outnumbered by the women present by 10 or 20 to 1. My level of passion in support of the ERA was typical of many American women.

Although many American men supported ERA ratification, their support was more from their heads. Men often explained to me that they supported the ERA for their wife, sister, daughter, or mother. However, they did not donate significant time or money to support its ratification. Judging from the phone calls that I made polling households for ERA support, many men did not vote for pro-ERA candidates as a top priority.

I submit that it was not the men (and women) who opposed the ERA that defeated it. Instead, those men who are largely to “blame” are the majority of men who favored its ratification and yet failed to give it sufficient importance in their lives to see that it passed.

Winning men’s active support for the ERA may be easier today. During recent years, men’s consciousness about their own issues has been raised substantially and the momentum is upward. Men are growing aware of how the narrow gender-role conditioning they receive during society’s indoctrination of them to become protectors and providers negatively affects both their emotional and physical health. They learn that, on average, men not only live 7 years less than women, but men’s quality of life is reduced in trying to live up to this restrictive gender role.

Men are grieving, publicly and privately, for the loss of their fathers and their distance from their own children. They are learning how welfare rules and our father-negative “family” courts separate caring fathers from their children. They are dismayed by the contribution that fatherless families have tothe increase in homeless and runaway children, and toteenage suicide, academic failure, drug abuse, violence and unwed pregnancy.

At the same time that women have control over their parenthood through abortion or adoption, men’s reproductive rights are either ignored or condescendingly dismissed. Men lack the “right to choose” legal fatherhood, but have the responsibility of financial support. Further, men have no corresponding right to either custody or noncustodial access to their children.

Although outlawing female genital mutilation gets national media and Congressional attention, over 60% of American male babies still undergo medically unnecessary, involuntary, and painful infant circumcision.

Men realize that only they have the responsibility to register for selective service and may subsequently face the military draft. Further, as women gain the option of volunteering for combat positions, men are still assigned to combat.

Men see programs instituted to help women, while men’s similar concerns go unacknowledged and unfunded. Examples of neglected areas include male academic difficulties at all educational levels, lack of support for “men’s programs” in higher education, failure to acknowledge and support male victims of domestic violence, lack of affirmative action for men to enter predominately female professions, low levels of government support to homeless men, unequal privacy provisions in public restrooms and dressing rooms, failure to recognize and combat female modes of sexual harassment of men, and more stringent employee dress codes for men.

Men are hurting from 30 years of being the object of unwarranted blame, male-bashing, and negative sex-role stereotyping. As their consciousness increases, men will be more receptive to understanding both the harm done to them by continued pressure to conform to rigid role models and the legal injustices still visited upon them. Men will see how unjustified blame and their traditional stoic conditioning have combined to repress any remedy to their equality issues.

However, when men understand how gender-inclusive application of the ERA will benefit them, their pain, anger, and desire for justice will propel them into action to support ERA ratification. Together with women supporters, they will work to successfully win ERA passage in the U.S. Congress and by the necessary three-quarters of the states.

To make this happen, men’s equality issues must be included in the debate over ERA ratification. The first step within each state is to continue to research and document the areas where men are discriminated against by local, state and federal law. This includes not only laws written in a gender-biased way, but laws that, although gender-neutral in wording, result in bias against men in practice. Sometimes the remedy will not require changing the law; instead, changing public opinion will result in an equitable application of existing law. In other cases, the law will require modification or elimination.

The second step is to bring men’s equality issues and the ERA remedies to the attention of the public and our legislative bodies. Men might begin by asking each state legislature to memorialize the ERA again, as Washington State did in 1983. Memorialization means that the state legislature passes a resolution asking the U.S. Congress to pass the ERA and to send it out to the states for ratification. However, the reasons expressed this time by each state legislature for memorializing the ERA must include the need for men’s equal rights.

The third step is to secure an invitation for knowledgeable men to testify for the first time before the U.S. Congress when hearings are held again on the ERA. This will have three important benefits. First, it will help to bring the issue of discrimination against men before the entire country. Second, it will increase American men’s identification of ERA ratification with ending this discrimination. Third, it will create an official record of Congress’s intent to include equal rights for men in its justification for the ERA.

This Congressional record will be vital to men after the ERA is ratified, because judges often consider legislative intent in deciding how to apply the law to a specific case. After the Congress records its support for men’s rights, men will find it much easier to use the ERA to right legal injustices against them.

Finally, prepared with our research and buoyed by state and federal recognition of men’s need for the ERA, men must continue to educate the public and join with women in the ERA ratification process. With women and men working together for a gender-inclusive ERA, to quote Susan B. Anthony, “Failure is impossible.”

Wikipedia definition

Wikipedia commons image

Gynocentrism (2014)

Gynocentrism is the ideological practice, conscious or otherwise, of asserting a female (or specifically a feminist) point of view on social issues, possibly to the detriment of non-females.1, 2, 3 The perceptions, needs, and desires of women have primacy in this approach, where the female view is the lens through which issues are addressed and analyzed.4

Description

Scholars Katherine K. Young and Paul Nathanson state that ideologically, the overriding focus of gynocentrism is to prioritize females hierarchically, and as a result may be interpreted as misandry (the hatred and prejudice towards men). Feminist calls for equality or even equity are often, according to their research, a subterfuge for gynocentrism.5

Young and Nathanson define gynocentrism as a worldview based on the implicit or explicit belief that the world revolves around women, a cultural theme so well entrenched that it has become ‘de rigueur’ behind the scenes in law courts and government bureaucracies, which has resulted in systemic discrimination against men.6 They further state that gynocentrism is a form of essentialism – as distinct from scholarship or political activity on behalf of women- to the extent that it focuses on the innate virtues of women and the innate vices of men.7

Some authors make more subtle discriminations between types of gynocentrism, such as individual gynocentric acts and events (eg. Mother’s Day), and the broader concept of a gynocentric culture which refers to a larger collection of culture traits that have major significance in the way people’s lives were lived.8

History

Elements of gynocentric culture existing today are derived from practices originating in medieval society such as feudalism, chivalry and courtly love that continue to inform contemporary society in subtle ways.9 Peter Wright refers to such gynocentric patters as constituting a “sexual feudalism,” as attested by female writers such as Lucrezia Marinella who in 1600 AD recounted that women of even lower socioeconomic classes were treated as superiors by men who acted as servants or beasts born to serve them, or by Modesta Pozzo who in 1590 wrote, “don’t we see that men’s rightful task is to go out to work and wear themselves out trying to accumulate wealth, as though they were our factors or stewards, so that we can remain at home like the lady of the house directing their work and enjoying the profit of their labors? That, if you like, is the reason why men are naturally stronger and more robust than us — they need to be, so they can put up with the hard labor they must endure in our service.”10

Criticism

Some post-modern feminists such as Nancy Fraser question the assumption of a stable concept of ‘woman’ which underlies all gynocentrism.11 Scholars Paul Nathanson and Katherine Young make a comparable claim that gynocentrism is a form of essentialism as distinct from scholarship or political activity on behalf of women, to the extent that it focuses on the innate virtues of women. Nathanson and Young add that “This worldview is explicitly misandric too, because it not only ignores the needs and problems of men, but also attacks men.12

Christina Hoff Sommers has argued that gynocentrism is anti-intellectual and holds an antagonistic view of traditional scientific and creative disciplines, dismissing many important discoveries and artistic works as masculine. Sommers also writes that the presumption of objectivity ascribed to many gynocentrist theories has stifled feminist discourse and interpretation.13

Feminist writer Lynda Burns emphasises that gynocentrism calls for a celebration of women’s positive differences – of women’s history, myths, arts and music – as opposed to an assimilationist model privileging similarity to men.14 However observed in practice, the preeminence of women associated with gynocentric narratives is often seen as absolute: interpersonally, culturally, historically, politically, or in broader contexts socially (i.e. popular entertainment). As such, it can shade into what Rosalind Coward called “womanism…a sort of popularized version of feminism which acclaims everything women do and disparages men”.15

Sources:

[1] Oxford English Dictionary 2010
[2] Wiktionary Gynocentrism
[3] Gynocentrism and its cultural origins
[4] Nicholson, Linda J. ”The second wave: a reader in feminist theory” Routledge, 1997
[5] Katherine K. Young and Paul Nathanson, Legalizing Misandry, 2006 p.116
[6] Katherine K. Young and Paul Nathanson, Legalizing Misandry, 2006 p.309
[7] Katherine K. Young and Paul Nathanson, Sanctifying Misandry, 2010 p.58
[8] Wright, Peter, ”Gynocentrism: From Feudalism to Modern Disney Princesses”, 2014 p.8
[9] Wright, Peter, ”Gynocentrism: From Feudalism to Modern Disney Princesses”, 2014 p.28
[10] Wright, Peter, ”Gynocentrism: From Feudalism to Modern Disney Princesses”, 2014 p.28
[11] Burns, p. 160-1
[12] Katherine K. Young and Paul Nathanson, Sanctifying Misandry, 2010 p.58
[13] Christina Hoff Sommers, ”Who Stole Feminism?: How Women Have Betrayed Women” (1994) p. 64-73
[14] Lynda Burns, ”Feminist Alliances” (2006) p. 153
[15] Rosalind Coward, ”Sacred Cows” (1999) p. 11

Gynocentric etiquette for men (1929)

The following excerpts on the subject of male etiquette are from ‘Etiquette for men: A Book of Modern Manners and Customs’ published in 1929. – PW

9780753704134

Everyday Etiquette

You may know that you are doing the right thing at all times when offering little courtesies to others, especially to ladies, whether you know them or not.

Raising your Hat

It is not necessary to raise your hat if you see a lady of your acquantance in a public vehicle in which you are also a passenger. A little nod or smile is sufficient. Otherwise, you should always raise your hat when meeting a lady whom you know. If the lady is a close friend, raise your hat immediately she gets near; but if you do not know her very well, you should wait until she acknowledges your presence before raising your hat.

Meeting a Lady

When you meet a lady whom you know, and you wish to speak to her, do not keep her standing still. You should walk with her in the direction in which she is going. You should not offer a lady your arm when walking with her, unless you are escorting her across a busy street. You should always take the outside of the pavement when walking with a lady. You should also take the outside when walking with two ladies, and should not walk between them.

introductions

When you are introduced to a lady, it depends upon her whether you shake hands. In all circumstances the matter rests with the lady, and you should make no movement to shake hands before the lady offers hers. Men usually shake hands at the best of times.

You should raise your hat when introduced to a lady out of doors, and your right-hand glove should be removed, in case a hand is offered you. Indoors, you should never remain seated when a lady is introduced, though you need not stand to be introduced to another man.

When introduced to a lady at a dance, party or other function, you must remember, if you see her again, that recognition must come from her. You should not raise your hat, or make any sign, until she either nods or smiles at you. At a party you need not wait for an introduction before speaking to any other man present, but you should not enter into general conversation with any of the ladies until an introduction has been given.

Should lady guests arrive during your visit, rise from your seat when they enter the room, and remain standing until introduced. If the ladies leave before you, you should stand while they are maxing their departure.

SOURCE: Etiquette for men: A Book of Modern Manners and Customs

Gynocentric etiquette for men (1897)

The following excerpts on the subject of male etiquette are from ‘Manners for Men: by Mrs Humpry the Madge of Truth’ published in 1897. – PW

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Walking with a Lady

“The rule of the road is a simple one, “Keep to the right.” Easy enough for women, it is complicated in the case of men by the necessity of always remaining on the kerb side of any lady they should be accompanying. Should the lady keep to the right in meeting or in passing other persons, her escort may either keep by her or go out into the road. He will be able to judge for himself which course will be advisable. His first duty is always to his companion, but that need not make him wanting in courtesy to other women. If remaining by the side of his companion should involve any inconvenience to the ladies of the other approaching party, then he must give up his position, and go out onto the roadway to let the latter pass. Should these be men, no consideration is necessary.

He keeps close by his lady’s side, but in crowded streets he may often have to fall behind, but he should never allow any one to interpose between her and him. Should the pressure from the crowd become extreme, his duty is to protect her from it as much as possible, but never by putting his arm around her waist. A hand on either side of the lady’s shoulders is usually sufficient.

Communicating with a Lady

“The well-mannered man never puts out his hand in greeting until a lady extends hers. This is a test of good breeding that is constantly applied. To those uninitiated in the ways of society, it would naturally appear the right thing to give as cordial a greeting as possible. Therefore the hand is held out, even on introduction to a perfect stranger. This is wrong. The first move in the direction of cordiality must come from the lady, the whole code of behaviour being based on the assumption that she is the social superior.

“It must always be borne in mind that the assumption of Woman’s social superiority lies at the root of these rules of conduct. It is bad manners to introduce people without permission. Nor must this permission be asked within the hearing of the second party. If Mr. A wishes to know Miss B., the lady’s leave must be obtained before he can be presented to her. The only exception to this rule is at a dance or ball, where introductions need not be regarded as leading to acquaintanceship. They are only for the dance, and may be ignored next day. Here, again, it is the lady’s privilege to ignore her partner, if she choose. But if she should bow to him he must raise his hat, whether he desires to follow up the acquaintanceship or not.

SOURCE: Manners for Men: by Mrs Humpry the Madge of Truth

Romantic Love, by Lester F. Ward (1903)

The Proposal. John Pettie, R.A. (1839-1893). Oil On Canvas, 1869.

The following essay is from the book Pure Sociology by Lester F. Ward 1903 [pp. 390-403] – PW

Romantic Love

It is the psycho-physiological progress going on in all races that have undergone repeated and compound social assimilation, that has laid the foundation for the appearance (in the most advanced races) of a derivative form of natural love which is known as romantic love.

It is a comparatively modern product, and is not universal among highly assimilated races. In fact, I am convinced that it is practically confined to what is generally understood as the Aryan race, or, at most, to the so-called Europeans, whether actually in Europe or whether in Australia, America, India, or any other part of the globe. Further, it did not appear in a perceptible form even in that ethnic stock until some time during the Middle Ages.

Although I have held this opinion much longer, I first expressed it in 1896.1 It is curious that since that time two books have appeared devoted in whole or in part to sustaining this view.2 There is certainly no sign of the derivative sentiment among savages. Monteiro, speaking of the polygamous peoples of Western Africa, says: –

The negro knows not love, affection, or jealousy. … In all the long years I have been in Africa I have never seen a negro manifest the least tenderness for or to a negress. … I have never seen a negro put his arm round a woman’s waist, or give or receive any caress whatever that would indicate the slightest loving regard or affection on either side. They have no words or expressions in their language indicative of affection or love.3

Lichtenstein4 says of the Koossas: “To the feeling of a chaste tender passion, founded on reciprocal esteem, and an union of heart and sentiment, they seem entire strangers.“ Eyre reports the same general condition of things among the natives of Australia,5 and it would not be difficult to find statements to the same effect relative to savage and barbaric races in all countries where they have been made the subject of critical study.

Certainly all the romances of such races that have been written do but reflect the sentiments of their writers, and are worthless from any scientific point of view. This is probably also the case for stories whose plot is laid in Asia, even in India, and the Chinese and Japanese seem to have none of the romantic ideas of the West; otherwise female virtue would not be a relative term, as it is in those countries. This much will probably be admitted by all who understand what I mean by romantic love.

The point of dispute is therefore apparently narrowed down to the question whether the Ancient Greeks and Romans had developed this sentiment. I would maintain the negative of this question. If I have read my Homer, Æschylus, Virgil, and Horace to any purpose they do not reveal the existence in Ancient Greece and Rome of the sentiment of romantic love.

If it be said that they contain the rudiments of it and foreshadow it to some extent I shall not dispute this, but natural love everywhere does this, and that is therefore not the question. The only place where one finds clear indications of the sentiment is in such books as “Quo Vadis,” which cannot free themselves from such anachronisms.

I would therefore adhere to the statement made in 1896, when I said, “Brilliant as were the intellectual achievements of the Greeks and Romans, and refined as were many of their moral and esthetic perceptions, nothing in their literature conclusively proves that love with them meant more than the natural demands of the sexual instinct under the control of strong character and high intelligence. The romantic element of man’s nature had not yet been developed.”

The Greeks, of course, distinguished several kinds of love, and by different words (????, ?????, ?????), but only one of these is sexual at all. For ???? they often used ‘A???????. They also expressed certain degrees and qualities in these by adjectives, e.g., ????????. Some modern writers place the adjective ???????? over against ????????, as indicating that they recognized a sublimated, heavenly, or spiritual form of sexual love, but I have not found this in classic Greek.

Neither do I find any other to the Latin Venus vulgivaga. But whether such softened expressions are really to be found in classic Greek and Latin authors or not, the fact that they are so rare sufficiently indicates that the conceptions they convey could not have been current in the Greek and Roman mind, and must have been confined to a few rare natures.

Romantic love is therefore not only confined to the historic races, those mentioned in Chapter III as representing the accumulated energies of all the past and the highest human achievement, but it is limited to the last nine or ten centuries of the history of those races.

It began to manifest itself some time in the eleventh century of the Christian era, and was closely connected with the origin of chivalry under the feudal system. Guizot has given us perhaps the best presentation of that institution,6 and from this it is easy to see how the conditions favored its development.

 

 

REFERENCES

[1] International Journal of Ethics, Vol. VI, July, 1896, p. 453. [click thumbnail]
WARD
[2] “Antimachus of Colophon and the Position of Women in Greek Poetry,” by E. F. M. Benecke, London, 1896. “Primitive Love and Love Stories,” by Henry T. Finck, New York, 1899.
[3] “Angola and the River Congo,” by Joachim John Monteiro. In two volumes. London, 1875, Vol. I, pp. 242-243.
[4] “Travels in Southern Africa,” in the years 1803, 1804, 1805, and 1806, by Henry Lichtenstein, English translation, Dublin, 1812, p. 261.
[5] Journals, etc., Vol. II, p. 321.
[6] “Histoire de la Civilisation en France depuis la chute de I’Empire Romain,” par M. Guizot, 3e éd., Vol. III, Paris, 1840, Sixième Leçon, pp. 351-382.