In several posts and on various other blogger’s comment threads I’ve debated that the social paradigms of chivalry and feminism are cultural engineerings of the feminine imperative. I delved into the history of chivalry in The Feminine Imperative – Circa 1300 and made my best attempt to outline the history of chivalry, the feminine bastardization of it and how it was the cultural parallel and precursor to feminism. Naturally the more romantic leaning of my critics chose to keep their noses in their holy books and epic poems rather than take the time to consider the historical underpinnings of what we now consider chivalry and monogamous romantic love.
A search phrase I was recently using came back with this imbedded in the result:
“Cultural historians believe that romantic love was created sometime in the 14th century”.
The link stated that the idea of “Romantic Love” was created by troubadours in verses by the idea of “Courtly Love” that arose in its beginnings the the end of the 12th century. So I started going back,back,back,back, back (-Chris Berman) and I found this: The Art of Courtly Love
The book is important. The foreword by John Jay Perry was written in 1941. The title of this book is “The Art of Courtly Love” but it is actually a Victorian Era title imposed on the work that has several other different titles as a function of the era when the translation was performed, country where the translator lived, and particular social attitudes prevalent when and where the translator produced the translation. I think the “Romantic Era” was when these ideas of “courtly love” finally percolated up into mainstream thought, well, actually women’s mainstream thought, and defined love as we believe it be today, or at least defined it as women wish that definition to be imposed on men.
The title I generally use is “Treatise on Love”. Andreas Capellenus was the Chaplain of Countess Marie, and the preface goes into all of this history and I don’t want to get it into it. Read it.
It is the seminal work on the subject and there is no earlier work by a European. There is reference to Ibn Hazm, an Islamic writer from Spain, who began to define the idea of “love” in Islamic cultures. It went through a series of other writers in the 13th century and orally communicated through verse and song during the 14th century and made its way into the consciousness of western thought from the 14th century on.
The key thing is that these Troubadours were not some “traveling band” singing for their supper. Maybe later, but at this time, they were major nobles, from both the nobility and the higher noble classes. The first major one referenced was Duke William of Aquitaine, who was Marie’s grandfather. These were important people of the time. This would maybe be like, God forbid, Senator Harry Reid, breaking into a song after dinner about the importance of passing spending bills to ease the particular issues about the “sequester” that are key issues to Democrats or Ben Bernake letting loose about the Quantitative Easing. Ok, maybe not exactly.
The issue at the time, was that, as the historians state, that “Love as we know it did not exist. Marriage was as much as about land and politics as anything else”. It was said you “Married a fiefdom and a wife got thrown in the bargain”. Imagine a time where firelight and sunlight were practically the only light, when people rarely traveled more than 12 miles from their place of birth, when nothing, and I mean nothing, changed. The major cathedral built in Nimes took 38 generations to complete. The skyline never changed, towns remained the same. There were no books. None. All knowledge was conveyed orally and generally died with a person. The only cultural conditioning was what you got by watching the people you saw. And you saw very few people. Even at the peasant level, most marriages were the tossing together of two available young people, and that was that. But particularly at the noble level, all marriages were entirely based on practical considerations and nothing to do with “love” as we know it.
And the major church writers the time, just skewered women. The preface named several, and while I can’t find actual text of the writers specific to women, Bernard de Morlaix, John of Salisbury, I can find overall references to what they said about morality in general. They were a group that very much about self control. And it was thought that due to the “wickedness” of women, it was probably superior to remain a virgin. And thus the idea of the “celibate” priest was born. He could not be “godly”, and should be suspect, if he allowed himself to come under the temptation of women.These guys were definitely the “Red Pill” writers of the time. The general idea was not so much that sex was bad, but women were so bad, and sex was lure, the hook, so they damned sex as a means to keep men from getting ensnared in the traps and wickedness that women lay for men. And the thought has a little bit of merit, I must say.
So, think about this. The men in power at the time, saw some of the stuff we see, and they gave a huge “thumbs down” on women. Huge.
Now, heading into the second 500 years of Christianity, throw a “rubbing elbows” with Moslems in Spain, and this idea of “love” starts to percolate about, sort of this “counter-culture” idea of the time. It did not exist at all before in European culture, this idea of “soul mates” and “intertwined” spirits and “the ennobling qualities of love”, love as the be all and end all, the very reason to live.
And it was made up.
By women. Duh?
So there were moments, during this period 1170-1250 were in certain places the women got control. It the case of this Marie, she got control of this region “Troyes” in southern France when her son was named to be noble over the region and he was 11 years old. So she accompanied him down there and was the defacto “regent” during his “minority”. Her husband became King while she was down there. So this was a woman of major influence. And her sister was married to someone that also became King of someplace else. Their mother had been both Queen of France and then Queen of England after she divorced the King of France. This was a powerful woman who got what she wanted. And two of the chief architects of “love” were her two daughters, who married extremely high status men.
The same thing happened at the same time in about 3 other major places in the area, and these women, began to “flirt: with idea of “Courtly Love”. Flirt maybe is a little weak of word. But the general idea of most writers about the theme is that they “Proposed it as countervailing religion or thought to Christianity.” Christianity had so vilified women during the past 200 years, and this “love” stuff was really one of the first “feminisms”.
And near I am can tell, it was literally the birth of the Feminine Imperative. At least, the birth of the version that we know today.
The general idea was this.
“Women are the love. Women give praise to men and the power of that praise is the driving motivator of men. All good things that men do are only done in the true spirit of love to earn the right to the love that the woman confers to the men. Women define what is good. Women confer status on men by allowing them to receive the love they receive from women as a result of high character and accomplishment”.
So that was why some “Sir Goodguy” white knight would tie the scarf of the woman around his neck during some contest. It was his sign to her that he was doing this brave dead for her love and his recognition that she saw him as good and worthy.
They actually created these things called “The Court of Love”. And these men and women, and you can imagine the men in those courts were the 12th or 13th century equivalents of Manginas, would literally “rule” on love. They would debate questions, actions, and then determine is an act was good or bad and then that further defined “love”. Remember again, this was not idle chit chat after dinner. These were the major movers and shakers of the time. This was the court that would go on to exert cultural and intellectual control over Europe until 1914. And really even later than that. For nearly 1000 years, the French held sway in everything and Paris was the center of the world. Except at this time, this part of France, the south was the big deal.
One example I saw was letter written by a man that said, he and a woman were having heated discussion of two points, (1) Can true love exists in a marriage. (2) Can there be jealousy between the married partners. The Countess, the Queen of Love, at that time wrote back and said “No, love cannot exist in a marriage. Love is freely given and asks for nothing in return. Marriage is a contract of duties. So there is no love in a marriage. And Jealousy is a prerequisite of love and since only lovers could be jealous and since married people were not lovers, then their could be no jealousy in a marriage. ” And that was that. The Chief Justice of the Supreme Court of Love had issued a ruling. And its weight was everything.
And needless to say, it was a mighty convenient development for women that were traded off into marriage as pawns attached to land. So it conferred the key power of social definition and the final say of what is good in men, and good in society, and that women should and will be the definers, and the arbiters, and the judges of all of that.
The translators, and this particular author John Jay Parry, mention that was nothing particularly distinguishing about Andreas Capellanus that would make it seem like he was the person to end up as this great literary figure that wrote a work that is “One of those capital works that explain the thought of a great epoch, which explain the secret of a civilization”. Parry said often, some of the prose was different in style and “meter”, such that it seemed “dictated” to him.
And frankly I am sure the whole book was “dictated” to him. That he was, in fact, as chaplain, the mouthpiece of these women, and his position as Chaplain allowed the viewpoints expressed to be accepted in a way that a work created and made public by women, given what it expresses, would have viewed more critically by readers. Keep in mind that it was written in Latin, and only those who were either Clerics or the nobility could read the thing. What wasn’t literally dictated, was more or less, transcribed thought, and he knew that Marie was final “editor” in the content. And his position, both as Chaplain, and his very livelihood, depending on her being happy with the finished product.
So let me make an analogy, and step just a little bit in time. Things are little muddled today cultural to make a similar one from a very current example.
Consider Hugh Hefner. And consider his show called Playboy After Dark. This was a time of much “friction”, the early 60s. Civil rights and racism are extreme issues. Sexual “freedom” is coming about. The “rights” of just about everyone are much talked about. The setting which was sort of this contrived “salon” from Paris. The set looked like a large living room in a swanky spiffy Playboy bachelor pad. All these “cool”, meaning avante guarde, “open minded”, intellectually superior, artistically superior, liberal people are just hanging out, having a spiffy party. Hef does more for civil rights in a minute than 50 writers do in 10 years by having Sammy Davis Jr on the show. Hef did more for women’s liberation by having a “guest” on the show to talk about it and the camera sees Hef nodding approval, than 50 screeching female professors could ever do.
So then that “cool” boy, that wants to be like Hef, all through the 60s and the 70s, the “cool boy” believes in Equal Rights, Racism, Feminism and this idea of “gender” and “race” being a culturally imposed concept. And that “cool” boy does it exactly because it is “artistically and culturally superior” than the conservative ideas of the time. So then imagine how pervasive both of those viewpoints on Racism and Sexism are today and how “religious” both have become in such a short time, historically. All of us have experienced the reaction of people to our Red Pill beliefs that border on religious arguments. And some of the biggest fighters of what we propose are men. So a philosophy can quickly move from the fringe and become core if the “right” people get behind it and push it.
So then imagine the same thing back in 1200, the “cool” boy, the son of the nobles, that reads latin, has a little bit of education, he thinks the Catholic church is a bunch of sticks in the mud. He is literally built, wired, for sex, to want women. And this idea of “love” makes absolute sense to him, or at least he wants it to make sense, because the top of line, highest status women, those noble women in that area between Barcelona and maybe, Bologna, were all giving approval to those men that bought into it. So by saying “I believe in Love” or “I am in Love’s army”, or “I am a soldier of love”, what he is saying is “I’m cool, man. Please like me.”
And just like today, any guy that goes against Feminism or attacks the behavior of women is shunned. I hurl some attack on women in comments to an article, and some woman comes back with “Oh, I be you just get you tons”. So in 1200, It is “No ‘Love”, then no ‘love’”, you were ostracized by women, at least the cool French Chicks who were the celebs of the day.
And so it takes hold, and as Feminism has co-opted the church, today’s women have imposed their viewpoint on church acceptance of divorce, premarital sex, with the whole idea of the “magic vagina” of women compelling those men into better behavior and better performance, and the woman has the right and the duty to punish him for failure to live up to the love that the woman has given him as a gift that he must continue to earn, the same thing happens with “love”. It co-opts the Catholic church of the day, and throughout the 13th and 14th centuries, “love” creeps into the morality and consciousness of the people at the time. The “love” thing is dominating the “court” and is leaks into the church in the relationship of accomplices that they first and second estate have which each other. It catches on and becomes the dominant aspect of the culture and women are “rehabilited”, seize control, and never let go. They have the “authority” because they have the “morality”, and they drive the course of society by controlling what is “moral” and what is “honorable”. And what constitutes both, from that point forward, are generally what is in the best interest of women, given their situation, given the time.
So why is this important to us?
First, the whole idea of “Courtly Love” was entirely hypergamistic. Entirely. The Capellanus book has as the heart of the second part, 9 dialogues. These dialogues define the Feminine Imperative.
Keep in mind, at this time, there might have been maybe 500 books floating around in total. And this is the only one on this topic available for a 100 years. The only other referenced work before this was Ovid “The Art of Love” and most scholars really see Ovid as more of a satire on the “treatises” written during his day, and not as a REFERENCE MANUAL that people today, including myself (pre-Red Pill) , see it.
I took it as “how to” book. And what it should be titled is “How to be a AFC Beta”. Also keep in mind that books were so rare, that everything thing was relayed as an oral tradition. Even as late at 1513, Luther said he had been a priest for 3 years before he ever even saw a Bible. And that’s the effing bible.
So here you are somewhere in 1200, and this major Noble dude guy, or high status babe, gets up and starts talking or singing about this new “love” thing, and everyone is nodding and agreeing. And if they don’t nod and agree, then they don’t get to be in the group, they’re fired. The High Status women turn on them, and they are ostracized.
So in the 9 dialogues, there are a series of conversations that men of one of three statuses would have with a women of one of the same three statuses. Those statuses being “commoner, noble, high noble”. And these dialogues set the ground work, the rules, of what both men and women of all three classes should, do, feel, and think about “love”. And “love” is only between those classes. Peasants don’t love. They need to stay on the farm and work it. They have no time for “love”. And love is only between people that aren’t married.
And there you go right there, with anachronistic thought. You probably thought, single people. No. Single people weren’t dating and marrying. No way. That was decided by someone else. You were probably going to be part of some arranged marriage. “Love” was between married people, at least married women and a man, but not married to each other. You can already see the way hypergamy is influencing the idea of “love”. Girl gets pawned off as a 14 year old or 15 year old as part of some arrangement between older family members. She probably didn’t like her husband very much, given what we know about women today. And he probably didn’t like her much either. I am sure there were just as many men when they first saw there “betrothed” thought, “Oh fuck, you have got to be shitting me. I have to marry this bitch?”
And in these dialogues, pure hypergamy is enforced and codified. The dialogues enforced class, at least enforced it for men. Men could try and love “up”, but most likely they couldn’t unless they displayed such extreme good character that their character was better than all of the available men in the class of the woman he was “hitting on”. But it also set a nice set of rules for women “move up”. But the women were the ones, in every case, to judge the men, the determine that even though the women were “moving” up, they still were to ones to say “OK, I’ll take you You are worthy of my love”.
And then it also codified acceptance for women to be able to “cheat” on their husbands. “Courtly Love” was only between people that were not married. They got around the 10 commandments, by stipulating that the true lover never asks for sex in return for his love. He loves merely for the purity of his love. And that the whole endeavor was supposed to remain entirely secret. That if it became public, then the “love” was dead. Over. At best he got a kiss, maybe an embrace. Gentlemen in the army of “love” never tell. And Gentlemen never demand sex. Which of course, all of this was bullshit. But since “Courtly Love” was “love” for “love”‘s sake then those husbands couldn’t get jealous, and nobody loves their husband anyway. So it gave a socially acceptable way for this woman that had this beta forced on her by marriage, then get out their and have exposure to the alphas that she truly wanted. And it gave her a social means to circumvent the church. And since everyone, at least everyone who mattered, was married to someone they didn’t like, then it was an early version of “Don’t ask; don’t tell”.
This also forms the basis of monogamy, as we know it, codified by women, in that the definition of it truly benefits women. “The true lover that truly loves only loves the one. He cannot love two. The sight of other women do not affect him because he has true love for his true love.” Notice that there are a lot of “he” and ‘his” words used. The book asserts that those men that would want sex with lots of women and have passion for someone other than “the one” under the guise of love is an an “ass”, mule, dressed up in the finest livery, but still an “ass”.
Schopenhauer said “Love! If you would have thought it up, your fellows would have thought you daft. The mere idea that because a woman allows you her favors, that you should support her for life.”
Well, it was thought up, by these women in the south of France, and it curled around and snaked its way into the current consciousness of people like it was something that people have done since the dawn of men. And it wasn’t.
When you read Capellanus’ statement of what “love” is, it is the seminal definition, the very “jump street”, the Genesis of the codification of “OneItis”. And when you read the dialogues, and then this list of the “Rules of Love” which is the part of the book that is most public, you see the fingerprint of the Feminine Imperative.
I think at some point in my reading, someone had described Capellanus as being very “Copernican”,as in Copernicus, and astrology, threatening the religion and the concept of the world.
I say we use him again in a Copernican manner, as the very argument that the Feminine Imperative is an entirely contrived ideal.
And we reject “love”, as in the definition of it by Capellanus. We see it as the social manipulation that it was to orchestrate the emotions of men, and actions from those emotions, entirely for the benefit of women.
Churchill said “In England, it is permitted unless it is not permitted. In Germany, it is permitted only if it is permitted. In Russia, it is not permitted even if it is permitted. And in France, it is permitted, even when it is not permitted.”
To some degree that combination of all four “permitteds” describes the Feminine Imperative. It is permitted when they want it to be permitted and not permitted when they do not. Even if it is not permitted then it is permitted, if it is in the benefit of women. And especially, it is not permitted even when it is permitted, in the case where it might benefit men at the expense of women.
They only way to put a brunt on the Feminine Imperative is make them pay a cost for their behavior. And the best way for men to do that is the rejection of “love”.
In the words of YaReally, “The manosphere is the new counter-culture”.
We are the new “cool boys”. We are the new “rebels”.
And you need to read Capellanus, and as you read it, to see the manipulation in the pages. Maybe it was adopted because it had social value to blunt the negative behavior or the men of the time and turn it in a constructive direction.
But today it is only something that is used to provide advantage for women. And that advantage is often used at the expense of men, and furthermore, for the punishment of men, the social shaming of men, when women deem the men’s behavior or actions to be at the detriment of women. And they are allowed to be judge, jury, and executioner of their verdict. And no one ever challenges them.
And we begin by rejecting unilaterally, out of hand, “love” for the pack of lies it is.
So I say we use our position as influence peddlers, taste makers, of our day and time, and shame men, Mangina men, and White Knights as fools; toadies for women and their “love”. And make no mistake, that whole White Knight shit comes exactly from this book. We all should read “Treatise on Love”, deconstruct it, and expose it for the bullshit sham it is.
I have ranted this in the past. It is time for men to gain an entirely new consciousness, a new awareness, a entirely new set of constructivism abstracts on which to frame their thinking.
The constant whine, complaint, criticism of the manosphere is that is attacks “love”, it makes “love” impossible, it kills “love”.
And I say, no it doesn’t. It exposes the reality of the impossibility of “love” because “love” is entirely a manufactured ideal. And modern Feminism has brought about the recognition of the impossibility of it and rubbed it in the face of men. If you pine for it, it you whine about it, the end of it, the lack of it, then you deny the truth of it.
Modern life is entirely developed as a means to blunt the natural advantages that men have. This “love” is a further handicap, a weight on your shoulders, that limits your ability to use your advantage, physically, mentally, by women exploiting the emotional advantage that women have over men. She only has this advantage if you allow her to have it.
So discard it. It is religion in you that does not work to your advantage.
So yes, “They have a right to do anything that we can’t stop them from doing”.
But we have the capacity and the ability to make them pay for it.
In the end, and my life right now is living proof of this, they need us more than we need them. We want them; they need us. And the things that most women want, they get from us. And without the handicap of “love”, you can make them pay, and pay, and pay, until they fucking cry uncle.
Did the image above get your attention?
Male motivation is tied to sexual reproduction and men are motivated primarily by sexual urges to mate with a female, right?
Wrong… it’s more complex than that.
As far back as 1941 Scottish psychiatrist Ronald Fairbairn found that the desire for attachment in human beings, in terms of the overall psychobiological economy, is a more important necessity than the desire for sexual pleasure and reproduction.
This scientific finding, not controversial in the field of psychology, presents something of a heretical view to some of today’s Men Going Their Own Way (MGTOW) who, by contrast, seem to have come in recent years to believe that males are chasing sexual reproduction only — which, oddly enough, seems similar to the stereotype of the “all men want is sex” misandrist paradigm we’ve all come to find so annoying.
Fairbairn’s proposition is now many decades old, but his findings heralded a Copernican revolution within the world of scientific research that would culminate in today’s attachment sciences; it moved the discussion beyond the reductionist sexual theories of Darwin and Freud and into new areas–more complex, more subtle, more nuanced, and ultimately more human.
The question attachment scientists explored is: why do couples continue to stay with each other years after producing offspring, and indeed sometimes for decades after all sexual activity has ceased in relationships? The answer is because human beings are pair bonders who get more out of attachment than they do out of fucking.
Since Fairbairn, studies have confirmed that humans possess an array of distinct motivational systems each in communication with the surrounding environment. Of those systems two are singled out as particularly powerful in motivating humans to form relationships – the sexual urge (eros), and -separately- the urge to attach. Of these, attachment is quite simply the most important to the continued survival of the individual. This cannot be overstated: attachment is the more important to individual survival.
As studies reveal, an absence of close and consistent human attachment causes children to literally wither and die, refusing to thrive even when being provided with clothing, food and an adequate number of toys. Children need reliable and consistent relationships in order to thrive. Likewise adults literally sicken both physically and mentally, and often commit suicide, to escape feelings of isolation and loneliness, especially after a relationship separation.
A lack of sexual contact on the contrary is not as life threatening; you will never see someone die simply because they didn’t get to fuck with the opposite sex and reproduce. I would think that seals the case about what is really important to both men and women. Survival of the species depends on sex; survival of the individual depends on the vital bonds of attachment.
What does all this mean to Men Going Their Own Way?
Well, it means that we need to evaluate separately our attachment needs and our sexual needs, and avoid the common mistake of conflating them; especially if that conflation sees us rejecting both when in fact it may be only one of these causing most of our relationship angst. It may turn out that attachment and sex both need to be rejected, however that cannot be determined until we consider each factor separately and thoroughly.
In our psychobiological economy, various desires come into conflict with one another, each jostling for momentary supremacy where one imperative will usurp the claims of another. That game has reached a problematical impasse during the last 800 years because, during that (historically relatively short) time span, human culture has thrown the weight of its patronage into developing, intensifying and enforcing sexual gamesmanship (yes, including hypergamy) to the degree that our sexual compulsions appear pumped up on steroids and taken to extremes never before seen in the human animal (myths about widespread Roman orgies notwithstanding).
If we lived back in Ancient Greece, Rome or anywhere else we would view sex as little more than a bodily function akin to eating, shitting and sleeping – a basic bodily function without the hype. After the Middle Ages however it developed into a commodity to pimp and trade, and the new cult of sexualized romance that arose resulted in a frustration of our basic need for attachment – a frustration aided and abetted by social institutions placing sexual manipulation at the centre of human interactions.
During these fairly recent centuries of increased hypergamy and sexual focus, our drive to pair-bond continues to shout its demands even while being neglected. Observe for example the not-infrequent feelings of disillusionment and loneliness of serial partner upgraders (hypergamy) or of promiscuous gamers, or consider a beautiful young woman living in her mansion with an aged but wealthy husband to whom she has little or no emotional attachment; even if she is getting sex on the side her loneliness can eat away at her sense of contentment. These examples reveal an urgency surrounding attachment when it is neglected for the sake of secondary sexual or power gains.
Like men, women desire secure attachment beyond whatever sexual advantages they can and do exploit. However their hypergamous compulsions tend to get in the way and frustrate their powerful need to pair-bond. From the Middle Ages all the way to today we read of men and women bitterly disillusioned by the interference of hypergamy in the desire to form stable pair-bonds. Read for instance the bitter, antifeminist complaints of 12th century Andreas Capellanus or those of 14th century Christine de Pizan, or the disillusionment and ultimate rejection of the benefits of hypergamy in later works like Madam Bovary. These authors knew full well that sexualized romantic love had upset the balance of attachment security for both men and women alike.
The question those of us who consider ourselves MGTOW must ask ourselves is this: can our human need for attachment be indulged without men and women succumbing to the destructive manipulations of the modern sex code? As we stand atop our MGTOW mountains of freedom, rightly rejecting women and culture as bastions of exploitation, have we intellectually thrown out the attachment baby with the exploitation bathwater?
Sexual games need not get in the way of healthy attachment, so why should we live without relationships? Well no one ever said we had to, but in recent years I’ve sensed a trend both within and without the MGTOW community (which I’ve long been part of) that foregoing “relationships” is a necessary part of the deal.
This does not seem a prudent attitude to be cultivating, especially in young men who may now be reading about MGTOW philosophy and making extreme decisions about their lives; refusing to marry, cohabit, or procreate does not require a cutting off from human society. Even if we don’t suicide from loneliness (as so many men do) we need to question if the absence of an intimate relationship in our lives can leave us limping, or somehow unfulfilled. Some will say no, and some of these naysayers may well be what are known as ‘avoidant attachers.’ Of those who would say yes, some might recommend we fill our intimacy void with friendships, which is I think a very good starting point. But this leads to a further question of whether there is an adequate formulation of friendship that can satisfy our needs in a modern context – a relationship that doesn’t rely on the usual corruption at the core of sexualized romantic love.
These questions lead to an exploration of adult human attachment, and modern studies on the subject are abundant from psychological, biological and behavioural points of view. For those interested in following this subject further the Wikipedia entry on Attachment in Adults would be a good place to start, and to branch out from there. Of particular interest is the existence of four basic attachment styles in human beings, indicating that there must also be four main ways of doing MGTOW:
anxious–preoccupied attachment (17% of the population)
fearful–avoidant attachment (12% of the population)
dismissive–avoidant attachment (7% of the population)
Only one of these styles (dismissive avoidant) involves a lack of desire for emotionally close relationships (relationships with minimal emotional intimacy may be tolerable to them), while the other three involve a desire to form emotionally intimate attachments. These are biologically-based traits appearing in each man before he elects to GHOW, and they help to account for the behavioral and ideological variability we see among MGTOW – for the most part we are working creatively with what’s already in our make up rather than changing our core attachment style. Based on this taxonomy we can safely say there are four irreducible kinds of MGTOW:
Dismissive–avoidant MGTOW (‘ghosts’)
The four attachment styles and their implications for “ways of doing MGTOW” deserve a follow up article. While some MGTOW claim men do not need attachment at all, evidence is not in their favour. Thus, for most of us, constructing new ways to form secure relationships with our fellow humans in a rich and rewarding way is an important long-term question, even if we cannot pretend to have all the answers now; we start by knowing what we don’t want: relationships of enslavement and entrapment to the opposite sex (or anyone else for that matter) in an environment that makes healthy attachment difficult. But how do we forge a more positive model for human relationships and attachment for ourselves?
We started this essay with an important question: are sex and attachment two relatively different motivations? The answer is a resounding yes! Yes, despite all the pop culture bombardment of sex, sex, sex, the sexual shaming of men, and all the rest, the answer is yes: sex and attachment are not the same. People can live their lives avoiding sexual games but they will not end their lives happily unless they meet their attachment requirements. And while this journey will be different for each man going his own way, we must not flinch from seeing the problem for what it is: not “overcoming our urge to procreate,” but rather, how to be healthy human beings able to recognize and fulfill our natural need for human intimacy.
– Frederico Pereira, David E. Scharff, M. D. Fairbairn and Relational Theory (2002)
– Fairbairn, W.R.D., ‘Psychoanalytic Studies of the Personality’. (2013)
– Shaver, P.R., Handbook of attachment – Second Edition (2008)
– Shaver, P.R., Attachment in Adulthood: Structure, Dynamics and Change (2010)
In this article I attempt to define the cultural phenomenon of ‘Men Going Their Own Way’ (MGTOW), a contemporary movement that sees men rejecting traditional relationships with women.
Men’s Human Rights Activists (MHRA’s) have always promoted the MGTOW lifestyle in one form or another, and in many ways the men’s rights movement is synonymous with the intent of MGTOW. So it should come as no surprise that two men from an early men’s rights forum (Ragnar and Meikyo) actively promoted the phrase Men Going Their Own Way.
Ragnar, one of the promoters of the phrase describes the moment as follows:
“You see all the ideas were floating around on the internet. We were frustrated that we couldn’t get men to build an organization, couldn’t get men to come to this damned meeting- everybody was going their own damned way, and the fact that men went their own way, we started to use that phrase and we started to talk about what’s important for men… who’s going to define their masculinity? Well, they actually have to do that themselves, they have to find out what it is for themselves. So, as you have the responsibility for your own actions, well then it’s also your responsibility to define who you are as a man.” Ragnar 
More interesting is the growth of ideas that have attached themselves to the concept that make it all but impossible to define what MGTOW is. So that will be the purpose of this article – to locate a single definition compatible with the variety of descriptions being proposed. This can be achieved by applying Occam’s razor to all extraneous ideas and dogmas that have attached themselves to MGTOW – to those pet ideas that have hitched a ride on the core motive so that we end up with a short definition everyone agrees on.
We’ll start here with a small sample of ideas and practices that have attached themselves to the MGTOW concept that can be considered superfluous to a limited definition that is going to suit everyone. Here then are a few of those add-ons to what we will call the core definition of MGTOW:
MHRAs are not MGTOW:
This false claim is easily discounted. According to the core definition of MGTOW (see below) many MHRAs are MGTOW, so any claims that these are opposed orientations doesn’t prove useful for constructing a definition. Some claim that the ‘A’ in MHRA refers to the word activism and so must be about group-based political actions – hence unrelated to men’s individual path to liberation. That argument, however, is based on a false premise, because a Google search reveals that the ‘A’ refers not only to activism but to advocacy, including self-advocacy – at least for the majority who use the acronym. So the argument that MGTOW are working toward a goal opposite that of MHRAs amounts to a false and divisive proposition.
MGTOW is anti ‘traditionalism’:
This widespread and increasingly popular stance in the MGTOW movement was elaborated largely by Paul Elam and Barbarossaaa. Traditionalism refers to traditional gender roles for men and women, roles which most everyone in the MHRM/MGTOW movement reject as destructive to a man’s wellbeing and freedom. However a small percentage of self-described MHRAs/MGTOW do advocate traditional gender roles, especially men in the earlier MRM who were split on this question with perhaps half endorsing traditionalism and half rejecting it.
Those advocating traditional gender roles claim men can enjoy significant freedom by stipulating what they are willing to accept as a viable and fair ‘role-division’ in relationships with women – a claim that can be demonstrated, they say, by a study of traditional males who embodied Sinatra’s song “I Did It My Way.” Whatever freedom these men pretend to enjoy they are still laboring within that narrow and self-limiting paradigm that requires male utility in exchange for a woman’s charms, which means he continues to live the ‘gynocentric way’ even if he feels he is doing it “his way.” The man must continue to labor outside the home and bring home the bacon, while his wife occupies herself as a homemaker. In terms of logical categories it’s obvious that traditionalism and radical male autonomy are mutually exclusive, meaning that if traditionalists want a full taste of freedom they must, by definition, look for it outside of the traditionalist template.
Since the invention of ‘romantic chivalry’ in the Middle Ages (and not before), MGTOW men became an exception to the new rule, and those who continued to practice it were held in suspicion, shamed and rejected by society. The new gynocentric mandates viewed free men as recalcitrant, and from that moment in history society would no longer tolerate any man opting out of his gynocentric “duty” toward women. So I find myself in full agreement with Paul Elam and Barbarossaaa that traditionalism constitutes the antithesis of any coherent definition of MGTOW, a fact so blatant it can be considered implicit in the definition without the need state it.
For some men MGTOW is demonstrated exclusively by veto power. Veto constitutes a narrow philosophical practice of negating things, which is nevertheless a perfectly acceptable expression of MGTOW. However some MGTOW tend to specialise in veto alone and have no other tool in their toolbox. About veto:
‘This singular kind of power demonstrates agency dedicated wholly to negation. Its sole strength lies in its ability to frustrate the will of others… its power is wholly prohibitive, as the word originates from the Latin meaning: “I forbid”.’ 
Stating what you don’t accept (veto) is a simple task compared with figuring out and articulating what you do want for your life. Living the MGTOW lifestyle usually includes a mixture of positive aspiration – such as figuring out the kind of friendships you might want to cultivate, or the career or hobby you might want to pursue – and is not limited merely to “I don’t want this, and I don’t believe that”. Veto-MGTOW naturally falls well short of a universal law for MGTOW.
MGTOW is anti-relationships with women:
The ‘no relationships’ position is supported by a small but vocal minority of the MGTOW community, and particularly by the veto-MGTOW contingent. Conversely, many MGTOW develop positive criteria for cultivating relationships with women on the basis of friendship or other relationships that may or may not include sexual relations depending on preference. For instance, in his recent discussion with Dean Esmay, Barbarossaaa –a respected MGTOW advocate- indicated that he engages in sexual friendships with women that include going out to dinner and other fun activities. The guiding principle for these men is that relations with women are workable if they can be based on creative agreements outside the usual gynocentric criteria, and can be backed with a determination to reject groupthink and societal pressure to conform to the typical male role.
The 19th Century Marxist thinker Robert Briffault is remembered for this comment; “The female, not the male, determines all the conditions of the animal family. Where the female can derive no benefit from association with the male, no such association takes place.” This generalization has since been spun out and declared a “law” by some, though Briffault never proposed it as a law. Since it was first coined, others have added addendums and corollaries to this “law” which amount to little more than personal and unscientific opinions. Further, despite the current attempt in MGTOW blogger circles to revive this “law,” a review of the scientific literature shows no support nor even a reference to “Briffault’s Law” – nor is it mentioned in Google Scholar, not once. If anyone can find any academic sources that take this “law” seriously I would welcome a list of citations and will happily update this article to reflect them if provided.
A careful look at Briffault’s “Law” shows it to be two independent statements, with the second arguably more factual than the first. However both statements are too generalized to be useful as a law; yes it often happens that women can be controlling and, for example, may turn out not to like their man’s friends (because women derive no benefit from the association) and so drive them out, but men do this too, and both sexes are hardly 100% successful in doing so. In the latter cases we are talking about highly pathological behaviors in which case Briffault’s Law might better be characterized as “Briffault’s generalization about dysfunctional relationships.”
The implication of this “law” for men going their own way is that, because women supposedly dictate all relationship moves, the male is better off opting out of that power imbalance. Relationships are simply a bad deal. Understandably this assumption of a biology-based female omnipotence is not something universally subscribed to by the MGTOW community and therefore cannot be considered a basis for an agreed definition.
Male mother love:
This idea suggests that men’s relationship aspirations are driven by an unconscious yearning for “mother” love, from which all MGTOW men should attempt to liberate themselves. Oedipus complex, anyone? Whatever the real influence of “mother” love this presents a historically tired argument for male motivation. It is one that no longer appears in the practice of psychology and for good reason; over 100 years of analysis have proven the theory of less value than first suspected, and the man who first theorized it as a “universal complex” is thought to have suffered the complex himself. Behaviorism, psychoanalysis and the long reign of the Oedipus complex have been superseded by contemporary attachment theory which has deepened our understanding and shown that male need for attachment and affection need not be linked to that word “mother”.
None of this is to dismiss the pivotal importance of attachment desire in males, and there is much in the so-called “mother love” theory that warrants close and ongoing discussion. In fact the science of attachment is potentially one of the most fruitful paths of investigation for MGTOW there is. The issue here is that whilst promising, the discussion about adult attachment theory in relation to MGTOW is currently underdeveloped and is therefore of limited use as a theoretical base.
This popular theory holds that when it comes to the mating game females can’t resist “trading up” and therefore make unreliable mates for the long-term; it is better for men to avoid relationships with women and go their own way. A decisive piece of data confirming the practice of female hypergamy comes from a talk by Roy F. Baumeister who says that “maybe 80% of the women but only 40% of men reproduced” throughout the history of the human race. However according to follow-up research Baumeister’s “maybe” turned out to be incorrect and the numbers have been superseded by more recent science.
The estimates on historic male/female population sizes are based on The Most Recent Common Ancestor for both males and females. At the time Baumeister’s address where he publicized the ‘findings’ that 2 women reproduced for every 1 man, TMRCA for males was between 50-100 thousand years ago, and the TMRCA for females was 200,000 years ago; leading to a 2 to 1 split favouring female ancestors. Revised genetic studies have found that TMRCA for males is ~142,000 thousand years ago and the TMRCA for females is ~177,000 years ago. This means that Baumeister’s conclusion is void. There is a slight skew towards female ancestors but this may be accounted for by female exogamy and the fact that female generations are shorter than male (women have children earlier then men do). It may also be an artifact of our current level of knowledge into the matter and as our science is refined, the numbers converge.
With the revised figures the importance of the female hypergamy to MGTOW is also revised; we now see a less extreme a picture than the earlier Baumeister figures painted and, one would assume, a somewhat less relevant ideological motivation for MGTOW.
Men are viewed by some MGTOW as eternally groveling trilobites who will not change; they are merely nerve reactions to environmental stimuli with the ultimate aim of sexual reproduction with women.
The typical biological reductionist spends 99% of his conversation promoting human behavior as biologically determined, while meagerly acknowledging (if at all) the role culture plays in inhibiting or encouraging the release of our biological urges. Despite a reluctance to recognize it, cultural control of biology is an undeniable fact; and when a person’s behaviour transgresses a social taboo, the transgressing individual stands a high chance of being incarcerated or killed by edict of the body politic. For instance if hypergamous behavior by women is subject to a taboo in a given culture, then if she transgresses it she may be (literally) stoned to death: score zero for the selfish-gene, and one for culture. Such punishment of “anomalous” behavior sends a message to others about how much of their biological compulsions will be tolerated, and people’s behavior is adjusted to that threat accordingly. Conversely is it not true that some cultures encourage freedom of biological expression more than others? The point of these examples is that cultural dictates –and their wide fluctuations over time– provide the more powerful factor in determining the inhibition or release of biological imperatives.
We need to be wary, then, of those who would explain human behavior as constistent and relatively changeless over long swathes of time and regardless of cultural contexts. This angle is strongly promoted by MGTOW advocate Stardusk whose primary hypothesis goes like this:
“This has been going on for millennia if not millions of years- men have always kowtowed and adhered to the desires of women, and have always been what women wanted them to be. Men have always subordinated their desire for freedom to their desire to reproduce.” 
Stardusk further claims that men (one assumes, aside from himself) will never change from their unconscious kowtowing ways. Not only does this hypothesis ignore the wild fluctuations in culture that saw, for example, men of classical times behave much more freely in relation to women than they did, say, in the Middle Ages, it also promotes a reductionist and patently misandric hypotheses about men that is unlikely to gain traction as an explanatory basis for MGTOW.
Any of these topics can serve legitimate interests for MGTOW; but the question arises of what binds these disparate ideas together? In order to find a definition of MGTOW we must find a degree of general consensus, some shared factor among the variety of perspectives, or otherwise MGTOW will end up talking about entirely different things. And if there were no common consensus here we would merely have debaters talking about different subjects; one would be talking about female hypergamy and the other would be talking about celibacy with no common ground between them.
So we will need a universally applicable definition that will fit everyone’s criteria for what MGTOW is in spite of the different perspectives that different people hold on its nature. This definition must be a limited one since it can encompass only those parts of MGTOW which all broader definitions hold in common. For this essay the definition is this: Male self-determination.
That, then, is what everybody who discusses MGTOW holds in common regarding the concept. Note in this definition there is no reference to the disputed ideas or practices listed above. Some might insist on including those ideas in the base definition – to piggyback it with a whole range of idiosyncratic concepts – but that is of no use here, for beyond this narrow definition people basically disagree with each other. To be as objective as possible, then, we must take only that which everybody agrees upon as the universally applicable definition.
Self-determination refers simply to the human right to determine the course of one’s life, and to apply self-advocacy in that direction. And let’s not forget that the ‘A’ in MHRA refers to precisely the same advocacy. Self-determination and self-advocacy were always there for men who chose it long before the MGTOW acronym provided another way to say it. We can also state that implicit in this definition is opposition to, and rejection of gynocentrism as being the antithesis of male self-determination. Men who subscribe to gynocentric directives, such as profeminist men, are subscribing to ‘other-determination,’ or ‘determination of self by other’ and need not apply for MGTOW status.
This article does three things. It carves away superfluous ideas from a core definition of MGTOW; it offers a concise definition of MGTOW; and it takes back MGTOW from those who would cleave it from its synonymy with the Men’s Human Rights Movement.
AVfM has churned out hundreds of articles promoting self-determination for men, and it has done so more vigorously than it has commentaries and articles calling for specific political activism. If one wants to soak themselves in a MGTOW atmosphere they need go no further than this high quality MGTOW community that showcases articles and interviews on every aspect of the subject.
A further development worth mentioning is the notion of Women Going Their Own Way (WGTOW). While the persecution of men by gynocentric culture is unique, there exist solid albeit different reasons for women to reject it, including the infantilizing dogma and gender bigotry it pressures women to adopt. The uncommon woman who chooses to renounce gynocentrism in favor of a different path deserves the ‘going their own way’ title announcing self-determination. As long as women use the ‘W’ I take no offence to WGTOW. In fact I applaud it as another slap in the face for gynocentrism.
 Dialogue with MGTOW Founders (2012)
 Hillman, J., Veto, chapter in ‘Kinds of Power’ p.196, (1995)
 Stardusk On the Men in the Matrix
 Elam, Paul., A Voice for Men
 Barbarossaaa, YouTube Channel
 Davison, Diana., Women Going Her Own Way
 Esmay, Dean., Youtube Channel
 AVfM Wiki Glossary of terms: MGTOW
● Is There Anything Good About Men?
● Genetic Evidence for Unequal Population Sizes of Human Females and Males
● A revised root for the human Y chromosomal phylogenetic tree
● “Copernican” Reassessment of the Human Mitochondrial DNA Tree
● Estimators of human effective sex ratio detect sex biases on different timescales
By Peter Wright
Love and war have always been opposed, as we see in our usual phrase ‘make love not war’ or in the rhetoric of pro and anti-war camps. That the two are mutually exclusive is obvious enough. However, in twelfth century Europe something peculiar happened that ushered in a melding of these two contrary principles. Here the military code of chivalry was mated with the fancies of courtly love to produce a bastard child which we will here call chivalric love (today we simply label it ‘chivalry’). Prior to this time chivalry always referred to the military code of behaviour –one that varied from country to country– but one which had absolutely nothing to do with romantic love.
What method did twelfth century society use to bring this about? In a word, shaming.
The medieval aristocracy began to ramp up the practice of shaming by choosing the worst behaviours of the most unruly males and extrapolating those behaviours to the entire gender. Sound familiar? Knights were particularly singled out –much like today’s sporting heroes who display some kind of faux pas– to be used as examples of bad male behaviour requiring the remedy of sweeping cultural reform.
During this time of (supposedly) unruly males, uneducated squires were said to ride mangy horses into mess halls, and rude young men diverted eyes from psalters in the very midst of mass. Among the knights and in the atmosphere of tournaments occasional brawls with grisly incidents occurred – a cracked skull, a gouged eye – as the betting progressed and the dice flew. Male attention to clothing and fashion was said to be appalling, with men happy to go about in sheep and fox skins instead of clothes fashioned of rich and precious stuffs, in colours to better suit them in the company of ladies. And perhaps worst of all were their lack of refinement and manners toward women which was considered offensive.
How and by whom was this unruly gender going to be reformed? One of the first solutions was posed by a French Countess named Marie. According to historian Amy Kelly, with her male reforming ideas;
“Marie organized the rabble of soldiers, fighting-cocks, jousters, springers, riding masters, troubadours, Poitevin nobles and debutantes, young chatelaines, adolescent princes, and infant princesses in the great hall of Poitiers. Of this pandemonium the countess fashioned a seemly and elegant society, the fame of which spread to the world. Here was a woman’s assize to draw men from the excitements of the tilt and the hunt, from dice and games, to feminine society, an assize to outlaw boorishness and compel the tribute of adulation to female majesty.”1
Countess Marie was one among a long line of reformers to help usher in a gynocentrism whose aim was to convince men of their shared flaws –essentially to shame them- and to prescribe romantic love and concomitant worship of females as the remedy. Via this program romantic love was welded onto the military code and introduced as a way to tame men’s rowdiness and brutality, something today’s traditionalists agree with in their call for men to adhere to these same male roles established first in medieval Europe. One of today’s authorities on this period describes the training of knights in her observation, “The rise of courtly love and its intersection with chivalry in the West are both events of the twelfth century. The idea that love is ennobling and necessary for the education of a knight comes out of the lyrics of this period, but also in the romances of knighthood. Here the truest lovers are now the best knights.”2
With romantic love firmly established within the chivalric code we begin to see the romantic behaviours of soldiers so familiar to us today; going to fight and die for his Lady, love letters from the front lines, a crumpled photo of his sweetheart in a uniform pocket. Rather than for man, king and country it is his love for “her” that now drives a man’s military sacrifice. This is also the reason why today’s movies portraying warzones and carnage always include a hero and his Lady/Damsel pausing for a passionate tongue kiss while the bombs explode around them, as if to suggest that all this carnage is for the sake of her and romantic love. Once accepted into the chivalric canon various love “rules” were enforced with military might –by white knights as we call them- and the resulting culture has been unstoppable. To try and stop it brings the wrath of all those white knights who will bury your ass into the ground for breaking this new military “goal” of romantic love.
Prior to the Middle Ages romantic love was usually considered with suspicion and even viewed as a sign of mental instability requiring removal from the source of trouble and perhaps a medical solution. In the context of universally arranged marriages, romantic love, if it was indulged at all, was done so in a discreet and often underground way without the sanction of polite society. This was the situation worldwide until the advent of the European revolution.
The cult of chivalric love took root first among the aristocratic classes and soon after reached the common classes through literature and storytelling. Romance literature in particular. Having germinated initially in Germany and France in the twelfth centuries, the cult spread on the wings of a burgeoning book production industry that would bring the gynocentric revolution to the entire European continent.
When one considers the subjects in these books – Gawain and Guinevere, Tristan and Isolde, heroic male deeds for women, love scandals, courtship, upper-class weddings, adultery, and status – we are reminded immediately of today’s women’s magazines that spill out of the magazine racks of shops and waiting rooms.
Women’s magazines and the omnipresent romance novel –and women’s gluttony for them- can be traced back to this early period in which the term romance was actually coined. According to Jennifer Wollock, a professor of Literature at Texas University, such literature had a substantial female readership along with mothers reading to their daughters. Wollock states that the continuing popularity of chivalric love stories is also confirmed by the provenance of romance manuscripts and contents of women’s libraries of the late Middle Ages.2
The three behaviors of chivalric love-code
Keeping with the male side of the equation, the main behaviors prescribed by the code of chivalric love are the doing of romantic deeds, gallantry and vassalage.
Prior to its redeployment in romantic relationships gallantry referred to any courageous behaviour, especially in battle. The word can still mean that. However, under the rules of chivalric love it became, according to the Google dictionary definition, “Polite attention or respect given by men to women.” Can these two definitions of gallantry be any further apart? Like the contraries of military chivalry vs. chivalric love, these two definitions of gallantry stretch the definition to cover two completely different domains of behaviour. It appears then that women of the time successfully harnessed men’s greatest sacrificial behaviours –chivalry and gallantry- to indulge their narcissistic appetites.
A vassal is defined as a bondman, a slave, a subordinate or dependent, or a person who entered into a mutual obligation to a lord or monarch in the context of the feudal system in medieval Europe. The obligations often included military support and mutual protection in exchange for certain privileges, usually including the grant of land held as a fiefdom. Vassalage was then utilized as a conceit that Maurice Valency called “the shaping principle of the whole design of courtly love.”3 Whether it was a knight, troubadour, or commoner the vassal-to-woman routine was the order of the day then, exactly as it is today.4 Poets adopted the terminology of feudalism, declaring themselves the vassal of the lady and addressing her as midons (my lord), which was taken as standard flattery of a woman. One particularly striking practice showing an adaption from the feudal model involved the man kneeling on one knee before the woman. By kneeling down in this way he assumes the posture of a vassal. He speaks, pledging his faith, promising, like a liege man, not to offer his services to anyone else. He goes even further: in the manner of a serf, he makes her a gift of his entire person.
Citing evidence of vassalism Amy Kelly writes, “As symbolized on shields and other illustrations that place the knight in the ritual attitude of commendation, kneeling before his lady with his hands folded between hers, homage signified male service, not domination or subordination of the lady, and it signified fidelity, constancy in that service.”5
The lead actors – then and now
Imagine twelfth century Europe as a great stage performance enacting the themes of chivalric love, one that would become so popular its actors would continue to serve as role models for the global population 800 years later. The lead actors in this medieval play are as follows, accompanied (in brackets) with the titles we apply to those same actors today as they continue this ancient drama:
Courtly Ladies (= Feminists). Feminists today refer to courtly ladies of the late Middle Ages as the first feminists, or protofeminists, and as with modern feminists these women enjoyed considerable privilege and means. In the 12th – 14th centuries evidence shows that women began to agitate for increased authority over the ‘correct’ way for men and women to conduct relationships, with particular emphasis on what they felt were acceptable roles for males in a dignified and civil society. Not surprisingly this was precisely the time when powerful women were able to establish the female-headed ‘courts of love’ which acted in a comparable way to today’s Family Courts in that both arbitrated love disputes between conflicting couples.
Key literature from the period detailing proper etiquette expected in gender relations was commissioned for writing by powerful women (eg. ‘The Art of Courtly love’) and in some cases was written by women themselves (eg. Christine de Pizan’s writings or those of Marie de France). The emerging discourse acted like a drug that promised the introduction of a one-sided power for females over males, and through the dissemination of romance literature that promise rapidly spread to all social classes in the continent. We have been living with the consequences ever since, a revolution far more significant to the history gender relations than the introduction of the birth control pill and no-fault divorce combined- the latter being mere epiphenomena generated within a larger culture of chivalric love.
The archetypes introduced into society by these high-born ladies are instantly recognizable; the damsel in distress (women as innocent, woman as helpless, women as victim), the princess (women as beautiful, women as narcissistic subject requiring devotion, women as deserving of special privileges), and the high born Ladies (women as morally pure, women as precious, women as superior, women as entitled). These illusions ensured that the attentions of men would be spent attending to women, a program so successful that modern feminists continue to shape today’s cultural landscape with the program of their protofeminists forebears. And just like their forebears, feminists continue to use shaming narratives to facilitate their pedestalizing inheritance.
White Knights (= White Knights). We retain this metaphor for such heroic individuals, men who are gallant in so many ways, but mostly the wrong ways such as showing-off to undeserving women and concomitantly delighting in competing with and hurting other men. More than any other player in this play, white knights specialize in gallant behaviour for the purpose of impressing and ultimately getting their egos stroked by women.
For these first white knights the tournament, the forerunner to modern sporting tournaments, consisted of chivalrous competitions or fights in the Middle Ages. In these fights knights were only too willing to hurt their fellow men to win the praise of female spectators. The competitors were observed doing battle by women who would throw their garments into the arena where the sportsmen would pick them up and wear pieces of women’s clothes -hence the male wearing a particular woman’s scarf would represent her in the tournament.
The men were basically fighting for “her” then, just as they did elsewhere on real battlefields for wife and mother. The gallant man who won his tournament was granted an opportunity to dally with the woman whom he represented in the ring. We retain this gynocentric tradition today as golf tournaments, football tournaments, martial arts tournaments and so on, all designed to show male prowess where the winning competitors get to dally with the best ladies.
Other activities of white knights include impressing women with big gestures of protection. For example, the ‘Enterprise of the Green Shield with the White Lady’ was a chivalric order founded by Jean Le Maingre and twelve knights in 1399 committing themselves to the protection of women. Inspired by the ideal of courtly love, the stated purpose of the order was to guard and defend the honour, estate, goods, reputation, fame and praise of all ladies and damsels, an undertaking that earned the praise of Christine de Pizan. Le Maingre, tired of receiving complaints from ladies, maidens, and widows claiming to be oppressed by powerful men bent on depriving them of the lands and honours, and finding no knight or squire willing to defend their just cause, founded an order of twelve knights sworn to carry “a shield of gold enamelled with green and a white lady inside”.
The twelve knights, after swearing this oath, affirmed a long letter explaining their purpose and disseminated it widely in France and beyond her borders. The letter explained that any lady young or old finding herself the victim of injustice could petition one or more or the knights for redress and that knight would respond promptly and leave whatever other task he was performing to fight the lady’s oppressor personally. The similarities of this Order with contemporary enterprises such as the White Ribbon Campaign in which male “ambassadors” pledge an oath to all of womanhood to never condone, excuse or remain silent about violence against women, and to intervene and take action against any man accused of wrongdoing against a woman. The similarities in these gallant missions make clear that the lineage of white knights has progressed seamlessly into the modern era.
Troubadours I (= PUA and Game promoters). The troubadours’ job was to spread the word about the virtues of chivalric love through music, song, poetry and storytelling. Aristocracy and commoner alike enjoyed hearing tales about bravery, and ladies were swept away with epic love poems as the troubadours practiced the rituals of chivalric love. Just like PUAs or Gamers today who write and speak in praise of pussy, troubadours too were composers and promoters of the ‘arts of love’ aimed at securing sexual fulfilment.
Like those troubadours, Roosh and Roissy (etc.) continue the tradition of prose-writing to illustrate the many ways to flatter women in order to get into their pants. Game is a very apt word for this 800 yr old tradition, with its proscription for rehearsed lines and lack of personal authenticity. It is a scripted game of women-worship aimed at a narrow goal. In essence this Casanova routine amounts to a feigning of chivalric love for the purposes of manipulation, usually to gain sex. When modern women call these men ‘players’ they may be very close to the mark. While Roosh et.al. outwardly claim to reject chivalry, they nevertheless embrace its tenets like consummate thespians.
Troubadours II (= Profeminist Men – sometimes derogatorily named ‘manginas’). Unlike the troubadours mentioned above who advocated for a love aimed at sexual fulfillment, Troubadour II advocated a more idealized love of longing that did not consummate in sexual fulfillment. In essence these men more resembled sycophantic Romeos than horny Casanovas. The guiding concept for them was called “fin’ amors,” which meant pure love. Such men were particularly prevalent in the north of France, whereas in the south we see that troubadours (type I mentioned up above) celebrated a love that was adulterous or carnal in which full sexual encounters were sought.
Another thing that distinguished type II troubadours from the former is authenticity. These men appeared to identify wholly with the role and were not merely players. The desire to serve women as their vassal, or perhaps as their masochistic slave, called upon their innermost character. Think of today’s version being the typical profeminist men who work slavishly to pass on the message of their feminist superiors, much as these troubadours slaved to advocate the narcissistic idiosyncrasies of their Ladies. The vassalage role applies here more than with any other character of the Middle Ages – not as a merely pretentious means-to-an-end routine to gain sex, but rather as a soul-affirming act.
Which brings us to what the MHRM refers to as gynocentrism. It is clear from the foregoing that unless evidence of (broadspread) gynocentric culture can be found prior to the Middle Ages, then gynocentrism is precisely 800 years old. In order to determine if this thesis is valid we need first to define exactly what we mean by “gynocentrism”.
The term gynocentrism has been in circulation since the 1800’s, as far as I can tell, with the general definition being “focused on women; concerned with only women.”6 Adam Kostakis further qualifies gynocentrism as, “male sacrifice for the benefit of women” and “the deference of men to women,” and he concludes; “Gynocentrism, whether it went by the name honor, nobility, chivalry, or feminism, its essence has gone unchanged. It remains a peculiarly male duty to help the women onto the lifeboats, while the men themselves face a certain and icy death.”7
From these definitions we see that gynocentrism could refer to any one female-centered practice in an otherwise androcentric society, or to even a single gynocentric act carried out by one individual. With this broad usage in mind the phrase ‘gynocentric culture’ proves more precise for the purposes of this essay , which phrase I will define here as any culture instituting rules for gender relationships that benefit females at the expense of males across a broad range of measures.
At the base of our current form of gynocentrism lies the practice of enforced male sacrifice for the benefit of women. If we accept this definition we need to look back and ask the accompanying question of whether male sacrifices throughout history were always made for the sake of women, or alternatively for the sake of some other primary goal? For instance, when men went to die in vast numbers in wars, was it for women, or was it rather for Man, King and Country? If the latter we cannot then claim that this was a result of some intentional gynocentric culture, at least not in the way I have defined it here. If the sacrifice isn’t intended for the benefit women, even if women were occasional beneficiaries of male sacrifice, then we are not dealing with gynocentrism.
Male disposability strictly “for the benefit of women” comes in strongly only after the advent of the 12th century gender revolution in Europe – a revolution that delivered us terms like gallantry, chivalry, chivalric love, courtesy, romance and so on. From that period onward gynocentric practices grew exponentially, culminating in the demands of today’s feminism. In sum, gynocentrism was a patchy phenomenon at best before the middle ages, after which it became ubiquitous.
With all this in mind it makes little sense to talk of gynocentric culture starting with the industrial revolution a mere 200 years ago (or 100 or even 30 yrs ago), or of it being two million years old as some would argue. We are not simply fighting two million years of genetic programming; our culturally constructed enemy is much, much simpler to pinpoint and to potentially reverse. The historical evidence is strong. All we need do now is look at the circumstances under which gynocentrism first began to flourish and attempt to reverse those circumstances. Specifically, if gynocentric culture was brought about by the practice of shaming, then that is the enemy to target in order to reverse the entire enterprise. For me that process could begin by rejecting the fake moral purity to which women of the last millennia have pretended and against which the worst examples of men have been measured in order to shame the entire gender.
1. Amy Kelly, ‘Eleanor of Aquitaine and Her Courts of Love’ Source: Speculum, Vol. 12, No. 1 (Published by Medieval Academy of America, 1937)
2. Jennifer G. Wollock, Rethinking Chivalry and Courtly Love, (Published by Praeger, 2011)
3. Maurice Valency, In Praise of Love: An Introduction to the Love Poetry of the Renaissance, (Macmillan, 1961)
4. For an excellent article about vassaldom today see Gordon Wadsworth’s ‘The Western Butler and his Manhood’ which indicates an unbroken line between the romantic vassaldom of the Middle Ages and the “butler” role expected of males today. (Published on AVfM, 2013)
5. Amy Kelly, ‘Did Women Have a Renaissance?’ in Women, History, and Theory (Published by UCP Press, 1984)
6. Dictionary.com – Gynocentric
7. Adam Kostakis, Gynocentrism Theory – (Published online, 2011). Although Kostakis assumes gynocentrism has been around throughout recorded history, he singles out the Middle Ages for comment: “There is an enormous amount of continuity between the chivalric class code which arose in the Middle Ages and modern feminism… One could say that they are the same entity, which now exists in a more mature form – certainly, we are not dealing with two separate creatures.”
Feminism promotes a neurotic vision of what constitutes true love. It takes its model directly from the Age of Feudalism which saw vassals bowing down and kissing the hands of Lords. In the 12th century that model served as the basis for a new kind of love in which men were to play the role of vassal to women who played the role of an idealized Lord.
C.S. Lewis, back in the middle of the 20th Century, referred to this historical revolution as “the feudalisation of love,” and stated that it has left no corner of our ethics, our imagination, or our daily life untouched. “Compared with this revolution,” states Lewis, “the Renaissance is a mere ripple on the surface of literature.” 
Not only has this feudalistic notion of love permeated almost every corner of the globe today, it continues to be vigorously promoted by both feminists and traditionalists alike. The love we are referring to is what Hollywood, romance novels, and other media refer to as “romantic love,” the fantasy to which every modern man and woman pledges blind obeisance. Here are two descriptions of romantic love from modern scholars:
“Everyone has heard of courtly love, and everyone knows it appeared quite suddenly at the end of the eleventh century at Languedoc. The sentiment, of course, is love, but love of a highly specialized sort, whose characteristics may be enumerated as Humility, Courtesy, and the Religion of Love. The lover is always abject. Obedience to his lady’s lightest wish, however whimsical, and silent acquiescence in her rebukes, however unjust, are the only virtues he dares to claim. Here is a service of love closely modelled on the service which a feudal vassal owes to his lord. The lover is the lady’s ‘man’. He addresses her as midons, which etymologically represents not ‘my lady’ but ‘my lord’. The whole attitude has been rightly described as ‘a feudalisation of love’. This solemn amatory ritual is felt to be part and parcel of the courtly life.”
C.S. Lewis wrote that many decades ago; I’m not sure “everyone” knows it today. We ought to remember his words, because in the long sweep of human history, what we think has been with us forever is something people only a few generations ago knew to be mostly an artificial, idealized notion.
“The knight’s relationship to the Lady is thus the relationship of the subject-bondsman, the vassal, to his feudal Master-Sovereign who subjects him to senseless, outrageous, impossible, arbitrary, capricious ordeals. It is precisely in order to emphasize the non-spiritual nature of these ordeals that Lacan quotes a poem about a Lady who demanded that her servant literally lick her arse: the poem consists of the poet’s complaints about the bad smells that await him down there (one knows the sad state of personal hygiene in the Middle Ages), and about the imminent danger that, as he is fulfilling his ‘duty’, the Lady will urinate on his head.” 
Feminism’s mission today is largely the promulgation of this “love,” and it is right that men and women learn to reject it, as Men Going Their Own Way (MGTOW), Women Against Feminism (WAF), and Men’s Human Rights Advocates (MHRAs) are doing. It is a “love” that dehumanizes males by turning them into masochistic servants, while simultaneously dehumanizing women by idealizing them to the extent that their humanity is obliterated and replaced with an image of divinity. It’s a recipe for disaster on both sides; the occasional lucky couple for whom this works is about as rare as a lightning strike, with no evidence that even that lucky few are really happier or more productive than anyone else.
When I consider this disastrous state of affairs that has lead men to boycott relationships, a few questions arise; are we being too rash in our rush from love, and if yes is there a better model, a new model, or perhaps an older model for relationships that we have forgot?
The field of attachment science concludes that an absence of close and consistent human attachment causes children to literally wither and die, refusing to thrive despite being provided with clothing, food and an adequate number of toys. Likewise adults literally commit suicide to escape feelings of isolation and loneliness, especially after a relationship separation. Even if we don’t end up suiciding from loneliness we have to ask ourselves if the absence of an intimate relationship in our lives leaves us limping, or somehow unfulfilled? Some would suggest we can fill our intimacy void with friendships, but this leads to a further question of whether there is an adequate formulation of friendship that can satisfy our needs – a relationship that doesn’t rely on the usual vassal and lord model at the core of romantic love.
In ancient cultures friendship was a more lofty aspiration than it is today. It was synonymous with love and it often involved sexual intimacy. In Ancient Greek, the same word was used for friend and lover. In our culture we have succeeded in separating friendship from the category we call love, and excised all trace of sex from friendships. Today when we say, “They are just good friends” or “she’s only a friend” we are indicating the absence of both intimate love and sex.
According to the American Heritage Dictionary:
|‘A friend is a lover, literally. The relationship between Latin amicus “friend” and amo “I love” is clear, as is the relationship between Greek philos “friend” and phileo, “I love.” In English, though, we have to go back a millennium before we see the verb related to friend. At that time, freond, the Old English word for “friend,” was simply the present participle of the verb freon, “to love.” The Germanic root behind this verb is fri, “to like, love, be friendly to.” (2006)|
To older classical cultures, friendship seemed the happiest and most fully human of the different kinds of loves, and for that reason I wonder whether it’s worth reintroducing it here as a guide to relationships between red-pill men and women?
Suppose that rather than running from intimacy we were to demote our idea of “romantic” love from its pedestal, and elevate friendship-love in its place. Suppose also that we steal back sexual attraction and sexual intercourse from the neurotic clutches of “romantic” love, and allow it once again to be part and parcel of friendship if and when relationships call for it.
Before we consider elevating friendship as a replacement for romantic love we need first to detail precisely what it is and how it looks in lived experience, and to that end here are three salient points of definition.
Friendship is based on shared interests
Friendship is based entirely on things people have in common, like some shared insight, interest or taste. It might be cooking, sport, religion, politics, sex, or gardening, and in the best friendships there occurs a handsome combination of these. No friendship can arise without shared interests, because there would be nothing for the friendship to be about. Furthermore, that “something” is generally located outside oneself and one’s relationship – at the football stadium, church, chess-board, or stamp collection. Friendship differs in this respect markedly from “romantic” love in which couples perpetually focus on each other and talk to each other about their love.
Friends hardly ever talk about their friendship. C.S. Lewis captures this with his remark that friends stand side-by-side rather than face-to-face:
“Friends are not primarily absorbed in each other. It is when we are doing things together that friendship springs up – painting, sailing ships, praying, philosophizing, fighting shoulder to shoulder. Friends look in the same direction. Lovers look at each other – that is, in opposite directions.”
This kind of friendship, this love, is not something we can have with anyone we meet. We can no more choose in advance who we are going to be close friends with than we can choose what sort of skin colour we are going to be born with. Friendship arises organically when we discover that a previously casual acquaintance, or perhaps a new person we meet, shares significant interests with us; “What? You too? I thought I was the only one!” The pleasure derived from cooperation in that shared interest, and of getting to know them through that activity, provides an avenue for deep bonding and human attachment.
Friendship is based in personal authenticity
Friendship is based on true identities and interests, not on some narrow and dehumanising role we might play. Friendship invites you to speak out about your interests in order to find potential areas of commonality. This is not allowed in so-called “romantic” love lest your interests threaten the narrow feudalistic fantasy. In “romantic” love the main “shared interest” is that script which insists the man play the role of masochistic utility, and the woman an idealised goddess. It is an objectification of both parties.
Friendship is not based on the feudal model: not vassals and overlords, but partners in crime.
Friendship is highly compatible with sex
Sex does not belong to romantic love – it belongs anywhere you want it to belong. Modern culture has begrudgingly allowed for this possibility under the risqué concept of “friends with benefits,” but to the ancients it was not daring at all, it was perfectly normal. Friendship also allows for a kind of quasi-romance–or dare I say, a possibly more authentic romance? Have you not had a good friend give you a gift, take you out for a meal, or to the movies? Sex and romantic gestures need not remain colonised by feudalistic notions of romantic love alone.
Sexual attraction and desire also need to be put in their place. They may generate some chemistry and may be the first thing that attracts you to a person, but like the shiny trinket that catches your eye at the shopping mall, you will first stare at it in wonder, maybe have a feel, and then decide whether you really want to take that thing home and share your life with it. Friendship is much the same, and if a person you meet has little in common you will be inclined to leave them on the shelf and move on, despite their sexual attractiveness.
Romantic-love and friendship-love are clearly opposed relationships with opposing motives. A woman might say: “I don’t want to be friends with my husband because it will take all the drama and intensity out of our marriage.” That is true enough, friendship does take some of the neurotic drama and intensity out of a relationship. But it also takes away the masochism and narcissism, and replaces that sickness with something human and real.
One of the worst-kept secrets about married couples is that they often treat their friends with more kindness, compassion and generosity than they ever do for each other. When best friends are together they are charming, engaging, helpful and courteous, but when they return home to their spouses they appear resentful, angry and uncooperative with each other. Hardly ever do we see this pattern reversed, where people are horrible to friends and at their best with their long term romantic love partners.
Friendship-love not only existed throughout the world before “romantic” love was invented, but it remains active in some pockets of culture today – for instance in China and India. Author Robert Johnson, for instance, writes about the presence of friendship between couples in India, recounting a Hindu marriage rite in which the bride and groom make the solemn but hopeful statement, “You will be my best friend.”
Johnson goes further, telling that “In a traditional Hindu marriage, a man’s commitment to his wife does not depend on his staying ‘in love’ with her. Since he was never ‘in love’ in the first place, there is no way he can fall ‘out of love’. His relationship to his wife is based on loving her, not on being ‘in love’ with the ideal he projects onto her. His relationship is not going to collapse because one day he falls ‘out of love,’ or because he meets another woman who catches his projection. He is committed to a woman and a family, not to a projection.” 
Friendship-love appeared long before “romantic” love and it worked. The “romantic” version of love is full of narcissism, corruption, entitlement and despair, where dreams collapse and lives are shattered. On the other hand go ask the happily married octogenarian couple who their best friend is – they will look at each other and smile knowing the answer has been beside them for sixty years. Our lives, loves and families fare much better when we base them on this very human kind of love called friendship.
With freindship, men and women have an opportunity to truly go their own way while keeping the option of healthy intimate relationships with either sex alive. Having your cake and eating it too. That would be my suggestion of how we might cure the malaise.
I once again note that the breakdown in relations between men and women has been painful, and men have suffered the most in this I would think; in the current socio-political climate, marriage and even cohabitation is like jumping out of an aeroplane with a chute you’re not even sure is going to open. And all change can’t simply be political. Still, if we are ever to look forward to a cultural change that might make for a new era of improved relations between the sexes, ditching these feudalistic attitudes about “romantic love,” and restoring the ancient tradition of seeing intimate friendship being the highest ideal for a relationship, would probably by a major step in the right direction culturally. This will require a shift in the attitudes of men and women alike, but the evidence for this being possible is strong; we’ve done it before, and we still see it in some cultures today. It’s not impossible for human beings to think and act this way. So can we return to a culture where that’s the more normal way of thinking? I’d like to believe that possible for us today, or at least in the future.
 C.S. Lewis, Friendship, chapter in The Four Loves, HarperCollins, 1960
 C.S. Lewis, The Allegory of Love, Oxford University Press, 1936
 Slavoj Zizek, The Metastases of Enjoyment, Verso Press, 2005
 Robert A. Johnson, Understanding the Psychology of Romantic Love, HarperCollins, 1983
 Robert C. Solomon, Love: Emotion, Metaphor, Empathy, Prometheus Books, 1990
 Marcus Tullius Cicero, Cicero’s Essays on Old Age and Friendship, Translation Publishers, 1926
 Lorraine S. Pangle, Aristotle and the Philosophy of Friendship, Cambridge University Press, 1986
 Irving Singer, The Nature of Love: Plato to Luther, University of Chicago Press, 1966
 Irving Singer, The Nature of Love: Courtly and Romantic, MIT Press, 2009
 Alan Soble, Eros, Agape and Philia: Readings in the Philosophy of Love, Paragon House, 1998