Prof. Shmuel “Sam” Vaknin (YouTube, Twitter, Instagram, Facebook, Amazon, LinkedIn, Google Scholar) is the author of Malignant Self-love: Narcissism Revisited (Amazon) and After the Rain: How the West Lost the East (Amazon) as well as many other books and ebooks about topics in psychology, relationships, philosophy, economics, international affairs, and award-winning short fiction. He was Senior Business Correspondent for United Press International (February, 2001 – April, 2003), CEO of Narcissus Publications (April, 1997 – April 2013), Editor-in-Chief of Global Politician (January, 2011 -), a columnist for PopMatters, eBookWeb, Bellaonline, and Central Europe Review, an editor for The Open Directory and Suite101 (Categories: Mental Health and Central East Europe), and a contributor to Middle East Times, a contributing writer to The American Chronicle Media Group, Columnist and Analyst for Nova Makedonija, Fokus, and Kapital, Founding Analyst of The Analyst Network, former president of the Israeli chapter of the Unification Church‘s Professors for World Peace Academy, and served in the Israeli Defense Forces (1979-1982). He has been awarded Israel’s Council of Culture and Art Prize for Maiden Prose (1997), The Rotary Club Award for Social Studies (1976), and the Bilateral Relations Studies Award of the American Embassy in Israel (1978), among other awards. He is Visiting Professor of Psychology, Southern Federal University, Rostov-on-Don, Russia (September, 2017 to present), Professor of Finance and Psychology in SIAS-CIAPS (Centre for International Advanced and Professional Studies) (April, 2012 to present), a Senior Correspondent for New York Daily Sun (January, 2015 – Present), and Columnist for Allied Newspapers Group (January, 2015 – Present). He lives in Skopje, North Macedonia with his wife, Lidija Rangelovska. Here we talk about misogyny and misandry.
*Previous interviews listed chronologically after interview.*
Scott Douglas Jacobsen: Misogyny and misandry, what defines them?
Prof. Shmuel “Sam” Vaknin: Misogyny and misandry are forms of inverted gender dysphoria, actually. It is hatred, resentment, and revulsion brought on by the opposite sex. It encompasses all aspects and dimensions of the hate figure and in this sense, it is akin to racism.
Jacobsen: Historically, how have misogyny and misandry manifested in partnerships, in individual social settings, and in cultures at large?
Vaknin: Misogyny has been the patriarchal organizing principles of all societies from the agricultural revolution to this very day. It permeated all institutions, from the family to the Church to the state.
Misogyny was mainly intended to restrict the freedoms of women in order to prevent them from procreating extradyadically and thus secure the intergenerational transfer of wealth to the male’s rightful offspring.
Misandry is the reaction of some waves of feminism in the past 150 years or so. It is visceral and bitter, but not nearly as organized and institutionalized as misogyny.
Recently both are on the increase.
Jacobsen: As you note in several productions, there are obvious cases of a ‘rollback’ of women’s rights in the United States through murmurings of repeals of Roe v Wade and in state legislatures, in Russia with the (re-)legalization – in a manner of speaking – of domestic abuse, in Afghanistan with women confined to the home, in Ethiopia with sexual violence (by Ethiopian and Eritrean forces), in Turkey via withdrawal from the Istanbul Convention, and in online hate groups comprised of resentful, bitter, anomic, hopeless, potentially mentally ill, batches of men in MGTOW (Men Going Their Own Way), Black Pillers, Red Pillers, Incels (Involuntary Celibates), generic male supremacists, PUAs (Pick Up Artists), MRM men (Men’s Rights Movement), TFLers (True Forced Loners), and so on. These men, young and old alike, seem composed of anomie, despair, and porcelain, transmogrified into contempt for the Other. Do these seem like a disunified variegated ‘wave’ of anti-women sentiments and acts by men online and offline around the world?
Vaknin: Some men are fighting back against what they perceive to be the ominous usurpation of rights and powers by women. They are also aghast at the way women have appropriated stereotypical male behaviors, such as promiscuity.
The counter-movement started off in disparate groups but now has coalesced into an agenda that is promoted by lawmakers all over the world. The backlash is fierce. Men are still the gatekeepers in most countries in the world. This doesn’t bode well for women. Legal rights and access to services such as healthcare and educations are being rolled back and freedoms are curtailed.
Women are bound to be radicalized by such counter-reform. They are likely to become way more militant and masculinized. They are shunning men in growing numbers and resorting to male substitutes even when it comes to procreation: donor sperm and IVF.
Jacobsen: What seems like the psychology of the men with the authority to impose these ‘rollbacks’ in legislation and socio-cultural life?
Vaknin: This is a state of panic, both moral and operational. Inter-gender morality was imposed by men in order to preserve the “purity” of women and their role as domestic comforters-in-chief. As power shifted from men to women, this ideal has been shattered.
Moreover, women emulate aggressive, ambitious men. In multiple studies, women described themselves in exclusively masculine terms. They have been taking away men’s jobs for well over a hundred years now. They are way more educated than men so men feel absolutely threatened, very much like a species going extinct.
Men who react adversely to the ascendance of women and the emergence of a unigender world via legislation and politics are anxious, sociosexually restricted, narcissistic (but not psychopathic), insecure, and, in some cases, with a conflicted sexual and gender identity.
Jacobsen: What seems like the psychology of the men in these international, disparate online groups, who even create their own lingo, patois?
Vaknin: These are rabid misogynists who have created an ideology around their deep-seated, irrational, and pathological hatred. They have primitive defenses, are highly narcissistic and even psychopathic, and tend to externalize aggression. They tend to hold grudges and grievances, ruminate and fixate, and be vengeful and hypervigilant.
Jacobsen: You agree with First Wave Feminism and Second Wave Feminism, and disagree with Third Wave Feminism and Fourth Wave Feminism. What defines them?
Vaknin: First and second wave feminisms (in plural: there are many schools) were focused on leveling the playing field and fighting abusive and exploitative practices such as prostitution and pornography.
Starting with the suffragettes, they focused on the franchise (the right to vote), equal wages, access (to healthcare, education, the workplace, daycare), revising the dress code (“rational dress”), the right to own and dispose of property, and converting marriage from indentured bondage to an intimate, hopefully lifelong equal partnership.
The third wave was a psychopathic outgrowth. While claiming to be inclusive and permissive, it was a defiant and reckless attempt to “empower” women by eliminating all boundaries, conventions, and mores of any kind in all fields of life.
What women have garnered from the confluence of the three waves is that they should make their careers the pivot of their lives, avoid meaningful, committed relationships with men, and pursue sex as a pastime with any man.
Ironically, the third wave played right into the hands of predatory men (“players”) who took advantage of the newfangled promiscuity while assiduously avoiding any hint of commitment or investment. Third wave feminists internalized the male gaze (“internalized oppression”) and pride themselves on being “sluts”.
The fourth wave of feminism is focused on real problems such as sexual harassment, rape, and body shaming as well as intersectionality (discrimination of women who belong to more than one minority). In many ways, it is an offshoot of second wave feminism.
Jacobsen: Even within these four waves of feminism, what seem like the most laudable portions and the most contemptible parts of each?
Vaknin: First, second, and fourth wave feminisms are legitimate movements which have improved and strengthened societies around the world by integrating women in the social and economic fabrics of their milieus.
The third wave was utterly destructive. It hijacked the feminist message and precipitated the gender wars which are threatening to undo the accomplishments of the first and second waves.
Moreover: corporate interested coopted the messaging of the third wave to encourage women to remain single and promiscuous in order to encourage their participation in the labor force and thus convert them into consumers.
Jacobsen: Since history cannot be rewritten in actuality, though can be erased and rewritten in records, what might Fifth Wave Feminism incorporate as lessons from the previous four to correct course from the clear antipathy between the sexes – maintaining the proper equalitarian victories and jettisoning the improper inegalitarian losses?
Vaknin: Feminism needs to fight the patriarchy and its discriminatory practices – not men. It needs to recognize that men and women are equal, but not identical. It needs to encourage women to adopt boundaried sexuality and the formation of intimate partnerships, cohabitation households, and families with men (or women, if they are so inclined). It needs to expose the way business and the third wave end up disempowering women like never before.
Jacobsen: How can science on sex and gender clarify the fact from the fiction, as the sea floor of these waves – so to speak? Something to set limits on conversation based on reality in contrast to discourses entirely in the realm of fantasy.
Vaknin: I dealt with this at length in the interview I gave you about gender wars https://www.newsintervention.com/prof-sam-vaknin-on-the-gender-wars/
Jacobsen: How might such a fifth wave grounded in science inform international human rights discourse, national legislation, sociocultural lives, families, and individual self-identification?
Vaknin: Women are not a minority. Numerically, they are a majority. Their situation is reminiscent of apartheid in South Africa and needs to be tackled with the same tools: nonviolent resistance; truth and reconciliation; a peaceful and consensual transfer of power; an integrated society with no discrimination or subterfuge; equal rights and obligations while recognizing the uniqueness of each constituency.
Shoshanim: Thanks much, Prof. Samuel.
Vaknin: You are very welcome. May we both live to see the day men and women love each other the way they should.
Previous Electronic ‘Print’ Interviews (Hyperlinks Active for Titles)
(News Intervention: January 28, 2022)
(News Intervention: January 30, 2022)
(News Intervention: February 2, 2022)
(News Intervention: February 11, 2022)
(News Intervention: April 30, 2022)
(News Intervention: May 21, 2022)
(News Intervention: May 24, 2022)
(News Intervention: May 26, 2022)
(News Intervention: May 28, 2022)
(News Intervention: June 1, 2022)
(News Intervention: June 10, 2022)
Previous Interviews Read by Prof. Vaknin (Hyperlinks Active for Titles)
(Prof. Sam Vaknin: January 26, 2022)
(Prof. Sam Vaknin: January 29, 2022)
(Prof. Sam Vaknin: January 31, 2022)
(Prof. Sam Vaknin: February 3, 2022)
(Prof. Sam Vaknin: May 25, 2022)
Previous Interviews Interpreted by Prof. Vaknin (Hyperlinks Active for Titles)
(Prof. Sam Vaknin: June 3, 2022)
Image Credit: Sam Vaknin.