emmanuel reynaud holy virility the social construction of masculinity

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shepherd ―an historical shortcut which alludes to a conflict between sedentariness associated with agriculture and the nomadic existence of stock farming. Cain the farmer, still gloating over his final success, leaves the country, under the protection of his god, and builds a town to establish his newly increased share of power. He had, naturally, appropriated a woman who would bear him the inevitable child: «Cain was then building a city, which he named Enoch after his son.» (IV: 17) After the construction of this first city the narrator considers the Judeo-Christian patriarchy definitively inaugurated. The biblical account abandons the mythical sphere and imperceptibly draws closer to reality, describing, through the wanderings of the Hebrews, struggles which Man takes up in the name of that entity symbolic of power, God. This competition for power and glory is to bring with it a real tide of tears and blood to be handed down from father to son. The Bible spares us no detail, right up to the apotheosis of the crucifixion of the son of 'man' for the glory of the Father. [14 /Introduction / Holy virility] Judeo-Christian ideology has become more sophisticated since its beginnings in the Old Testament, Through its various transformations, it has served as a foundation for the most powerful form of patriarchy, which now threatens to destroy the world in its struggle for hegemony. Judeo-Christian patriarchy is so highly developed that it finds itself confronting the antagonism born from the very origin of patriarchal organisation: the division of humans into sexes, or, in other words, the division of society into sex classes. The bourgeoisie broke the old religious order which upheld the power of the feudal lords, and developed their own power by developing the productive forces. This process set in motion forces which threaten the basis of JudeoChristian patriarchy all the contradictions that spring from the appropriation of the woman class, and the power struggle within the man class are coming to a head. As the economic crisis worsens and the risk of nuclear war increases, the last twenty years have brought, for the first time it seems, earnest attempts to answer the fundamental question that the reign of patriarchy raises for humanity: how can power be eliminated? By the end of the sixties, it was clear, for some people, that ''The problem of the proletariat is no longer to take power, but to put an end to it once and for all.'' [12] And a few years later the feminist movement forcefully reminded us that power 'is at the tip of the phallus'. It is not difficult to make the connection between the two: it is to be found in every one of us, biologically male and socially 'men'. It is of crucial importance that we grasp the situation, especially as there is not much time left to untangle history. [Introduction / 15]
Whatever the truth about the origins of patriarchy, since it has been established, human history has been that of a fundamental division which has created and conditioned all the others: the social distinction between men and women. Today, now that it is so highly developed that we have been brought face to face with the question of its origin, it is not a matter of reinforcing the sex division, but of abolishing it: of unmasking images which disguise power relations. Reappraising an underestimated 'femininity' and reassessing a wrongly evaluated 'virility' will not make any difference to oppression: our lives are not governed by values which each one of us can modify as we please to escape the oppressive reality; they are ruled by ideologies, institutions and modes of production which patriarchy secretes all over the globe. When it comes to abolishing patriarchy the problem for men is not for them to create a 'new man', but, on the contrary, to destroy that 'man' from whom, as males, we have ALL been created, and who, in one way or another, we have ALL reproduced. It is to that process of destruction that I hope to contribute by describing men's attitudes to their body, their penis, sexuality and relationships with women and other men. As for the question which worries some men ―knowing what a male who is not a 'man' could be: each man can discover that for himself in a variety of pleasures available when one is relieved of the burden of fitting into a category. It would, however, be an act of deception to divorce this issue from the fact that as men within patriarchy we are, whether we want it or not, the embodiment of power.
Page 1 and 2: EMMANUEL REYNAUD HOLY VIRILITY THE
Page 3 and 4: 1 INTRODUCTION Old ideas die hard;
Page 5 and 6: [Introduction / 3] The division int
Page 7 and 8: individual matter, in other words ,
Page 9 and 10: tenderness, etc.― give rise more
Page 11 and 12: The first version presents the crea
Page 13: you shall win your food from it all
Page 17 and 18: The disappearing bοdy Man reproduc
Page 19 and 20: sufficient to guarantee his power,
Page 21 and 22: ut we could also speak of mutilatio
Page 23 and 24: It seems that over the last few yea
Page 25 and 26: Desiring to be a woman Man sometime
Page 27 and 28: definition. But he does not usually
Page 29 and 30: Ignorance and mutilation For a long
Page 31 and 32: Yet the institution of circumcision
Page 33 and 34: with their gentle swaying are more
Page 35 and 36: associated with power, but the dime
Page 37 and 38: 4 MAN AND SEXUALITY Man does not al
Page 39 and 40: ealised them successfully. Of cours
Page 41 and 42: [48 / Holy virility] Rape and eroti
Page 43 and 44: which the possibility of such an ev
Page 45 and 46: mind make up a single indissociable
Page 47 and 48: consider his penis as an organ asso
Page 49 and 50: 5 THE MYTH OF THE PHALLIC ORGASM Ma
Page 51 and 52: is frigid, and not in imagination:
Page 53 and 54: Male sexuality and its breakdowns M
Page 55 and 56: Why get a hard-on if one does not a
Page 57 and 58: «Nathalie put her finger on it tha
Page 59 and 60: the flesh by exerting total control
Page 61 and 62: appropriation of women means that a
Page 63 and 64: has fallen so low that the job is b
Page 65 and 66:
[The daddy and the rapist / 77] Art
Page 67 and 68:
Man does not generally envisage rel
Page 69 and 70:
«I would like to put in an ad: '22
Page 71 and 72:
discord that women are supposed to
Page 73 and 74:
wife cannot claim her body as her o
Page 75 and 76:
. . The list of disadvantages of th
Page 77 and 78:
The contradictions of appropriation
Page 79 and 80:
of Christianity, to usher it into t
Page 81 and 82:
sacrifice. But at the same time he
Page 83 and 84:
[Between men / 99] Faced with the w
Page 85 and 86:
There is never a human being at the
Page 87 and 88:
Relations between men in patriarchy
Page 89 and 90:
possession of their rights, their w
Page 91 and 92:
fragility of power when men at last
Page 93 and 94:
Power rid of its eternal alibi appe
Page 95 and 96:
doing this, they have set in motion
Page 97 and 98:
2. MAN AND HIS BODY 1. Joseph Dietz
Page 99 and 100:
6. THE DADDY AND THE RAPIST 1. Heid
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emmanuel reynaud holy virility the social construction of masculinity

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