Cross-readings along the axes of man:
Any man who has only male strength without intuition is only a brute animal.
Anemic man, stingy with his own blood, asks only that she be a nurse.
Let man, freed from his family, lead his life of audacity and conquest, as soon as he has the physical strength for it, and in spite of his being a son and a father.
The man who sows doesn’t stop on the first row he fecunds.
LET’S CONCLUDE: Woman who retains man through her tears and her sentimentality is inferior to the prostitute who incites her man through braggery, to retain his domination over the lower depths of the cities with his revolver at the ready: at least she cultivates an energy that could serve better causes.
Don’t raise them for yourself, that is, for their diminishment, but rather, in a wide freedom, for a complete expansion.Instead of reducing man to the slavery of those execrable sentimental needs, incite your sons and your men to surpass themselves.You are the ones who make them.
Refugia [EN] (2002)
REFUGIA: A habitat for new AMOs (Autonomously Modified Organism) and agit-crops; for example, “ProActiva,” an herb that is a grafting of witch-root, man drake, and all-heal.
To call a man an animal is to flatter him; he's a machine, a walking dildo.
He hates his passivity, so he projects it onto women, defines the male as active, then sets out to prove that he is ("prove he's a Man" ).
His main means of attempting to prove it is screwing (Big Man with a Big Dick tearing off a Big Piece).
Screwing is, for a man, a defense against his desire to be female.
He is responsible for: *War:* The male's normal method of compensation for not being female, namely, getting his Big Gun off, is grossly inadequate, as he can get it off only a very limited number of times; so he gets it off on a really massive scale, and proves to the entire world that he's a "Man" .
*Niceness, Politeness and "Dignity":* Every man, deep down, knows he's a worthless piece of shit.
So he tells the boy, sometimes directly, sometimes indirectly, to not be a sissy, to act like a "Man" .
The boy, scared shitless of and "respecting" his father, complies, and becomes just like Daddy, that model of "Man" -hood, the all-American ideal--the well-behaved heterosexual dullard.
There is yet another reason for the male to isolate himself: every man is an island.
So, like a scared rabbit, he scurries off, dragging Daddy's little asshole along with him to the wilderness, the suburbs, or, in the case of the "hippie"--he's way out, Man!
The "hippie", whose desire to be a "Man" , a "rugged individualist", isn't quite as strong as the average "Man" s, and who, in addition, is excited by the thought of having lots of women accessible to him, rebels against the harshness of a Breadwinner's life and the monotony of one woman.
The "hippie" babbles on about individuality, but has no more conception of it than any other man.
Men cannot co-operate to achieve a common end, because each man' s end is all the pussy for himself.
*Conformity:* Although he wants to be an individual, the male is scared of anything in himself that is the slightest bit different from other men; it causes him to suspect that he's not really a "Man" , that he's passive and totally sexual, a highly upsetting suspicion.
If other men are A and he's not, he must not be a man; he must be a fag.
Not completely convinced that he's a woman, highly insecure about being sufficiently female, he conforms compulsively to the man- made feminine stereotype, ending up as nothing but a bundle of stilted mannerisms.
To be sure he's a "Man" , the male must see to it that the female be clearly a "Woman", the opposite of a "Man" , that is, the female must act like a faggot.
Wanting the female (Mama) to guide him, but unable to accept this fact (he is, after all, a *MAN* ), wanting to play Woman, to usurp her function as Guider and Protector, he sees to it that all authorities are male.
For a man, having no ability to empathize with others and being totally sexual, "wrong" is sexual "license" and engaging in "deviant" ("unmanly") sexual practices, that is, not defending against his passivity and total sexuality which, if indulged, would destroy "civilization", since "civilization" is based entirely on the male need to defend himself against these characteristics.
On the other hand, those females least embedded in the male "Culture", the least nice, those crass and simple souls who reduce fucking to fucking, who are too childish for the grown-up world of suburbs, mortgages, mops and baby shit, too selfish to raise kids and husbands, too uncivilized to give a shit for anyone's opinion of them, too arrogant to respect Daddy, the "Greats" or the deep wisdom of the Ancients, who trust only their own animal, gutter instincts, who equate Culture with chicks, whose sole diversion is prowling for emotional thrills and excitement, who are given to disgusting, nasty, upsetting "scenes", hateful, violent bitches given to slamming those who unduly irritate them in the teeth, who'd sink a shiv into a man' s chest or ram an icepick up his asshole as soon as look at him, if they knew they could get away with it, in short, those who, by the standards of our "culture" are SCUM...these females are cool and relatively cerebral and skirting asexuality.
The conflict, therefore, is not between females and males, but between SCUM--dominant, secure, self-confident, nasty, violent, selfish, independent, proud, thrill-seeking, free-wheeling, arrogant females, who consider themselves fit to rule the universe, who have free-wheeled to the limits of this "society" and are ready to wheel on to something far beyond what it has to offer--and nice, passive, accepting, "cultivated", polite, dignified, subdued, dependent, scared, mindless, insecure, approval-seeking Daddy's Girls, who can't cope with the unknown, who want to continue to wallow in the sewer that is, at least, familiar, who want to hang back with the apes, who feel secure only with Big Daddy standing by, with a big, strong man to lean on and with a fat, hairy face in the White House, who are too cowardly to face up to the hideous reality of what a man is, what Daddy is, who have cast their lot with the swine, who have adapted themselves to animalism, feel superficially comfortable with it and know no other way of "life", who have reduced their minds, thoughts and sights to the male level, who, lacking sense, imagination and wit can have value only in a male "society", who can have a place in the sun, or, rather, in the slime, only as soothers, ego boosters, relaxers and breeders, who are dismissed as inconsequents by other females, who project their deficiencies, their maleness, onto all females and see the female as a worm.
A few examples of the men in the Men's Auxiliary are: men who kill men; biological scientists who are working on constructive programs, as opposed to biological warfare; journalists, writers, editors, publishers and producers who disseminate and promote ideas that will lead to the achievement of SCUM's goals; faggots who, by their shimmering, flaming example, encourage other men to de -man themselves and thereby make themselves relatively inoffensive; men who consistently give things away--money, things, services; men who tell it like it is (so far not one ever has), who put women straight, who reveal the truth about themselves, who give the mindless male females correct sentences to parrot, who tell them a woman's primary goal in life should be to squash the male sex (to aid men in this endeavor SCUM will conduct Turd Sessions, at which every male present will give a speech beginning with the sentence: "I am a turd, a lowly, abject turd," then proceed to list all the ways in which he is.
In the case of a man whose behavior falls into both the good and bad categories, an overall subjective evaluation of him will be made to determine if his behavior is, in the balance, good or bad.
In a sense, the cyborg has no origin story in the Western sense - a 'final' irony since the cyborg is also the awful apocalyptic telos of the 'West's' escalating dominations of abstract individuation, an ultimate self untied at last from all dependency, a man in space.
They could not achieve man' s dream, only mock it.
They were not man, an author to himself, but only a caricature of that masculinist reproductive dream.
But the alternative is not cynicism or faithlessness, that is, some version of abstract existence, like the accounts of technological determinism destroying 'man' by the 'machine' or 'meaningful political action' by the 'text'.
'Women of color', a name contested at its origins by those whom it would incorporate, as well as a historical consciousness marking systematic breakdown of all the signs of Man in 'Western' traditions, constructs a kind of postmodernist identity out of otherness, difference, and specificity.
Sandoval's argument has to be seen as one potent formulation for feminists out of the world-wide development of anti-colonialist discourse; that is to say, discourse dissolving the 'West' and its highest product - the one who is not animal, barbarian, or woman; man, that is, the author of a cosmos called history.
Labour is the humanizing activity that makes man; labour is an ontological category permitting the knowledge of a subject, and so the knowledge of subjugation and alienation.
It is no accident that the symbolic system of the family of man - and so the essence of woman - breaks up at the same moment that networks of connection among people on the planet are unprecedentedly multiple, pregnant, and complex.
In the 'Western' sense, the end of man is at stake.
Perhaps, ironically, we can learn from our fusions with animals and machines how not to be Man, the embodiment of Western logos.
Cyborg writing must not be about the Fall, the imagination of a once-upon-a-time wholeness before language, before writing, before Man.
Sister Outsider hints at the possibility of world survival not because of her innocence, but because of her ability to live on the boundaries, to write without the founding myth of original wholeness, with its inescapable apocalypse of final return to a deathly oneness that Man has imagined to be the innocent and all-powerful Mother, freed at the End from another spiral of appropriation by her son.
Writing affirms Sister Outsider, not the Woman-before-the-Fall-into-Writing needed by the phallogocentric Family of Man.
These are the couplings which make Man and Woman so problematic, subverting the structure of desire, the force imagined to generate language and gender, and so subverting the structure and modes of reproduction of 'Western' idendty, of nature and culture, of mirror and eye, slave and master, body and mind.
Chief among these troubling dualisms are self/other, mind/body, culture/nature, male/female, civilized/primitive, reality/appearance, whole/part, agent/resource, maker/ made, active/passive, right/wrong, truth/illusion, totaVpartial, God /man.
The cyborgs populating feminist science fiction make very problematic the statuses of man or woman, human, artefact, member of a race, individual endty, or body.
Students facingJoanna Russ for the first time, students who have learned to take modernist writers like James Joyce or Virginia Woolf without flinching, do not know what to make of The Adventures of Alyx or The Female Man, where characters refuse the reader's search for innocent wholeness while granting the wish for heroic quests, exuberant eroticism, and serious politics.
The Female Man is the story of four versions of one genotype, all of whom meet, but even taken together do not make a whole, resolve the dilemmas of violent moral action, or remove the growing scandal of gender.
Cyborg monsters in feminist science fiction define quite different political possibilities and limits from those proposed by the mundane fiction of Man and Woman.
The 3D Additivist Manifesto [EN] (2015)
There is nothing which our infatuated race would desire to see more than the fertile union between a man and an Analytical Engine.
Manifesto for the Gynecene [EN] (2015)
Insofar as we cannot speak of “man” – the human species – as a unity, we have to support these struggles as interconnected and fight them simultaneously, we need to imagine and constantly discuss the connections and similarities as well as the contradictions arising.
Also specific to The Manifesto of Futurist Woman [EN] (1912):
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