The following is a history of gynocentrism’s journey into China during the early 20th Century – based upon the Chinese language. English (pdf.) translation by SpiritHart.

The following definitions explain the term ‘Evosimp’ and its related form ‘Evosimping,’ capturing the concept of men justifying self-sacrifice or deference to women through evolutionary reasoning – compliments of Chat GPT.

1. Long, Dictionary-Style Version

Evosimp (noun)
A person who justifies disproportionate male self-sacrifice or subservience to women by invoking evolutionary psychology or evolutionary arguments, claiming that women inherently hold greater reproductive or evolutionary value.

Evosimping (verb, intransitive)
The act of behaving as an evosimp; engaging in the rationalization or performance of excessive male deference to women on the basis of evolutionary reasoning.

2. Short, Punchy Version

Evosimp (n.) – A man who treats women as inherently more valuable and justifies self-sacrifice or subservience using evolutionary arguments.

Evosimping (v.) – Acting like an evosimp; putting women on a pedestal and excusing male self-denial as “evolutionary necessity.”

Throughout history, men certainly performed caring acts for the good of their families and communities—but these gestures were not one-sided. Women, elders, and other family members also contributed their own sacrifices, creating a balance of mutual care. What we see in the historical record is not gynocentrism, but cooperation: family as a team.

Traditionally, men and women lived within family and community networks where everyone’s life and labor mattered, and protections were extended according to circumstance and need. Yes, women were sometimes prioritized for assistance, but so too were children, the elderly, the injured, or the sick. This was not evidence of a female-centered order—it was simply an expression of storge, the Greek word for familial love. Acts of care flowed in many directions, depending on who was most vulnerable in the moment.

To explore this point further, I conducted a small poll (see below). The question was simple: In a traditional society, which family member would men have rescued first from a burning house? One of the answer choices was “pregnant woman,” since pregnancy is often cited as the reason women supposedly always received priority.

The results were telling. Out of 825 respondents, the overwhelming majority believed that young children would be assisted first (73.3%). Frail grandparents came next (13.3%), followed by pregnant women (10.5%), and lastly non-pregnant women (2.8%). These responses reflect a common-sense principle: protection was given first to those in greatest need, not automatically to women.

Traditional family life was guided by the ethic of “all for one, and one for all.” Men, women, children, and elders were all valued, and any of them might become the priority depending on the situation. If an uncle broke his leg, he would be helped. If a grandfather fell ill, he would be cared for. If a child was in danger, he or she came first. To call care for a woman “gynocentrism” makes no more sense than calling care for an injured uncle “uncle-centrism.”

The idea that every act of familial kindness toward women must be reframed as evidence of a gynocentric order is a modern distortion—a projection of ideology onto the past. It reduces the complexity of human family life into a one-dimensional myth of female-centeredness. In truth, traditional society was not gynocentric, but family-centric.

The following represent four hypothetical models that women might propose for relationships with men. The designation wife  is shorthand for any long-term relationship, whether legally married or not.

For more on these theoretical models, see the following:

• Anti-gynocentrism is the only anti-feminism that matters
• Tradwives, Modwives and Feminists
• The Tradwife Revisited
• Gold Pill and the Modwife
• The “Performative femininity” Of Tradwives May Be a Manifestation of Narcissism

The following studies indicate that “performative femininity” displayed by tradcon women may be a manifestation of narcissism. Chat GPT:

1. Women higher in narcissism measures employ performative femininity — outwardly conforming to traditional, exaggerated gender roles (e.g., excessive makeup, provocative dress) to control social impressions. [Sources: “Narcissism and Self-Presentation: Sexualization as a Strategy” Authors: Grijalva et al. (2015), Jackson et al. (1997), and other studies].

2. Women more often display narcissism through appearance-based strategies. Female narcissists often align themselves with traditional gender norms, including submissiveness or flirtatiousness — not as actual traits, but as performances for social gain. [Source: “Gender Differences in Narcissism: A Meta-Analytic Review” Authors: Emily Grijalva et al. (2015)]

3. Narcissistic women are more likely to engage in highly curated and sexualized social media activity to seek validation and attention. This behavior aligns with the concept of performative femininity, where appearance and presentation are instrumentalized. [Source: “Narcissism and Social Media Use: A Meta-Analytic Review” (Casale et al., 2020)]

4. Cultural shifts have amplified narcissistic traits in both genders, but particularly women. Young women, in particular, are increasingly socialized to see hyper-feminine appearance and sexual appeal as tools for success, which overlaps with narcissistic performative strategies. [Source: “The Narcissism Epidemic” by Jean Twenge & W. Keith Campbell]

5. Traditional femininity can be a masquerade, and for some narcissistic women this mask is used manipulatively to preserve inflated self-image and elicit male attention. [Source: “Female Narcissism: Covert Aggrandizement and the Construction of Femininity” by Riviere (1939; reinterpreted in modern feminist psychoanalysis)]

6. Female narcissists may assert femininity and receive affirmation from society to attain their goals, and at the same time deflect accountability and externalise blame. [Source:  “Perceptions of female narcissism in intimate partner violence: A thematic analysis.” Qualitative methods in psychology bulletin, (28), 13-27.) Green, A., Charles, K., & MacLean, R. (2019).]

SUMMARY: Female narcissists often use performative femininity (especially appearance, sexualization, and traditional gender performance) to attract attention and admiration. This is particularly evident in social media behavior, romantic dynamics, and self-presentation strategies.

Check citations before quoting.

Romantic love, which evolved from the ideals of medieval courtly love, gradually replaced traditional marriage customs in 19th-century England and America. From there it spread eventually to most of the world. The modern practice of ‘dating’ is a direct descendant of this tradition, as illustrated in the comparisons below.

Shared Practices and Beliefs in Courtly Love, Romantic Love, and Dating

• Idealization of the Beloved

  • Shared Practice: Lovers are encouraged to place the other on a pedestal—especially the woman, who was often idealized as perfect or uniquely special, embodying unreachable beauty or virtue.

  • Negative Outcome: Leads to unrealistic expectations, disappointment, and emotional dependence.

• Love as a Struggle or Trial

  • Shared Practice: Love is something to be won, often involving suffering, sacrifice, or elaborate performances.

  • Negative Outcome: Encourages self-destructive patterns, toxic persistence (e.g., chasing someone who’s not interested), or emotional games.

• Emphasis on Secrecy and Intrigue

  • Courtly Love: Often adulterous or secretive due to social constraints.

  • Dating: Modern equivalents include hiding relationships, playing “hard to get,” or managing multiple dating “options” covertly.

  • Negative Outcome: Encourages dishonesty, emotional instability, and distrust.

• Emotional Drama and Intensity as Proof of Authenticity

  • Shared Practice: Passion, jealousy, and even despair are treated as signs of true love.

  • Negative Outcome: Normalizes volatility and codependency; can foster manipulative or abusive dynamics.

• Romantic Love as a Life Goal or Personal Fulfillment

  • Shared Belief: Love is central to identity and fulfillment (then and now).

  • Negative Outcome: People may tie self-worth to romantic status; leads to despair if romance is absent or relationships fail.

• Reductive Gendered Roles and Ritualized Pursuit

  • Courtly Love: Men pursue; women are the gatekeepers.

  • Dating: This still persists—men often initiate, plan, pay, etc.

  • Negative Outcome: Reinforces outdated gender scripts, power imbalances, and societal pressure on both sexes to perform roles instead of relating authentically.

• Performative Acts to “Earn” Affection

  • Shared Practice: Gifts, poetry, displays of chivalry or wealth used to impress the beloved.

  • Modern Equivalent: Grand gestures, curated dating profiles, expensive outings.

  • Negative Outcome: Relationships become transactional or based on surface-level traits rather than emotional substance.

• Obsession with the “Chase”

  • Courtly Tradition: Desire thrives on distance and delay.

  • Dating: “The thrill of the chase” still dominates early-stage relationships.

  • Negative Outcome: People lose interest once commitment begins; breeds instability or ghosting.

• Unattainable or Idealized Love Object

  • Courtly Love: The lady is often married or socially inaccessible.

  • Dating: Desire may be directed toward emotionally unavailable or disinterested partners.

  • Negative Outcome: Patterns of chasing the unavailable can lead to repeated emotional harm.

• Suffering is Romanticized

  • Shared Idea: Emotional pain or longing heightens the beauty of love.

  • Negative Outcome: Can justify staying in unhealthy or one-sided relationships.

• Public Performance of Love

  • Courtly Love: Love was often expressed in public poetry or tournaments.

  • Dating: Love is broadcast via social media (Instagram relationships, #CoupleGoals).

  • Negative Outcome: Creates pressure to appear in love rather than actually be connected; leads to comparison, anxiety, or jealousy.

• Status-Seeking Through Romantic Conquest

  • Courtly Love: A knight’s value was partly judged by his lady and courtship prowess.

  • Dating: Social status may be enhanced by having an attractive or high-status partner.

  • Negative Outcome: Dehumanizes partners, fosters superficiality and insecurity.

• Love as a Moral or Spiritual Elevation

  • Courtly Love: Loving nobly was believed to refine the soul.

  • Dating/Romantic Love: The belief that “the right person will fix me or make me whole.”

  • Negative Outcome: Co-dependency, avoidance of self-responsibility, magical thinking.

• Temporary or Transitional Nature of Desire

  • Courtly Love: Often existed outside marriage and was not expected to last.

  • Dating: Many relationships are short-lived or “for the experience.”

  • Negative Outcome: Leads to emotional burnout, cynicism, and reduced capacity for trust or long-term commitment.

*Bullet points by Chat GPT.

The Trend Of The Sexes

by Rith

When we observe the relationship of the sexes in the past, we find woman solely of the ménage, a menial, subjective, subjected. The male holding the centre of the human drama. From this point to the next point -the present- can be traced the line  following an upward trend, economically, intellectually, and politically, which forecasts the eventual future point, where men and women will be equal and complimentary to each other — a real factual equality.

The conception of equality at the moment is false. The female has gained a large measure of economic freedom, and will obtain more and more. But as she advances, these advances imply just adjustments in her relationship with the male. To take new freedoms and selfishly retain the oppressions over the male, is not only to arouse male resentment, but it is an abomination indeed, which even males who have a desire to free women, must fight in self-preservation.

Those women who have progressed farther than their fellows, who are conscious of the responsibilities the new situation brings, as well as its rights, have a duty towards their opposite sex, who after all, and their brothers, fathers, and sons. To give freedom with the same zeal as they demand it for themselves, that along the road of human progress, we may work in harmony to make life a thing of happiness for both.

Chattels

by Avertir

In 1935 the Bishop of Salisbury was reported as saying 16,000 women obtain Separation Orders a year. In the same year, 50,000 Orders were in operation. In that same year 6,000 Committal Orders were made for non-payment in respect of wives and illegitimate children. In one year alone 4,000 husbands were imprisoned for disobedience of the Order of the Court.

With time and the war condition, the number of men ordered to make payments for the whole length of their lives to women (many able-bodied), has increased to the proportions of a large army. Particularly bad and unjust is the case where the man has children to rear, and is compelled to make payments for life to a stepmother who had not an elementary knowledge of hygiene.

The abolition of these life pensions is long overdue. It is both degrading to the woman and the man. It is an anti-incentive to work for the man, and an anti-incentive to work for the woman. It is gross immorality that a being should be subject to a weekly charge for the duration of life, and further it is immoral that a woman can make this demand upon a fellow creature for the absolute length of life, a condition of parasitism.

The matrimonial position to-day is that the man is now the chattel of the woman. Either he obeys her or she is able to bring ruin upon him. The wage economics of to-day are not founded on the keeping of two homes. Wage equality with men, plus a real or potential “maintenance” payment, is the equality of a perverse mind.

By what process of logic is it right for a widow to receive child allowance and not the widower (man)? Is not his need as great, or even greater than hers? Even a widower’s children need care. While the national Press has given much of its space over the last six years to the hard lot of the mothers who have to work, shop, and do housework, I have not yet read of men that have done all these duties, AND paid a Court Order.  That is one burden no woman has borne.

MAN’S SUBJECTION

It cannot be emphasised sufficiently that men have to awaken from their totally false notions of social strength, and realise that their liberties have gradually and surreptitiously leaked away, and that they stand to-day in an alarmingly handicapped and bonded position.

It is pointed out that their social and economic power has passed in a great measure to women; their voting and numerical strength is greater and could be decisive where interests are opposed. They are a force of cheap labour jeopardising the standards of the male. By sometimes virtue, sometimes by vice, private wealth is passing to their control by Wills. Their power ranges from the cradle to the shadow behind the personal decisions of public leaders, and last but not least women have captured practically intact the secretarial sphere — the communicating gateway through which all letters must pass to reach those that control, whose actions can make or mar their fellow creatures’ lives. The possibilities with which this situation is pregnant requires but little imagination.