[Here is a trigger warning for immense selfishness, hypocrisy, stupidity, and moral retardation cloaked as philosophy.]
Those of you who read my blog know that I have a guilty pleasure—“feminist philosophers.” This guilty pleasure is better than chocolate. They are usually a bit more challenging than typical feminists in that they at least try to obscure some of their misandry, dog-shit ideas, and immense stupidity within the container of philosophy. They are usually a bit more cunning.
However, over at “feministphilosophers,” I found this article disguised as “Some Thoughts On Epistemic Responsibility.” I’m not going to bore the reader with a discussion on epistemic responsibility. I am, however, going to show the immense selfishness, hypocrisy, and stupidity of this “feminist philosopher,” one who calls herself “themistokleia,” the teacher of Pythagorus—“the father of philosophy.”
In her own words:
This woman “ran to a man” for protection. She specifically and deliberately brought danger and the threat of harm to this man. He voluntarily allowed himself to remain in harm’s way for two hours to protect her. He was willing to offer up his male body as a sacrifice to this damsel in distress.
As such and according to this “feminist philosopher,” this man’s sacrifice was more “traumatizing” than assault and attempted rape. The two hours of his risking bodily harm to protect this damsel was not sufficient. He should have done more. He should have risked more for her, “but that was all he did…”
Such is the mentality of many men, women, feminists, and even feminist philosophers—those who should know better. Such is a total lack of other-awareness—total gynocentric selfishness. She was not aware of the sacrifice that this man made by allowing his male body to endure the risk of violence for two hours—all to protect her. What if he had an anxiety disorder? What if he had PTSD and was suffering from previous experiences of violence against his body? What if he was a survivor of rape or assault and running to him for protection forced him to relive all those feelings of powerlessness, helplessness, and suffering? Selfish people like Ms. Themistokleia do not consider these other possibilities. Doing so would require other-awareness and empathy—something contrary to their total gynocentric selfishness.
If she wasn’t so selfish, she’d have realized that this man could have been assaulted, maimed, mutilated, stabbed, shot, or otherwise also be made into a victim of violence that she brought to him—making him responsible not only for her safety, but his as well. She was not aware of the danger that she put him in to protect her. She does not value his body at all or even care that she put this man’s body in harm’s way by deliberately running to him for protection. She does not at all acknowledge his sacrifice or the sacrifices made by men who have been cultured to perpetuate violence against men in defense of women like her.
Such are the expectations placed on men in our culture—to “be a man,” be brave, and make your body an object-of-utility for women and for society in-general. She used this man as an object-of-utility, as a protector—putting his body in harm’s way before her own, only to berate and shame him later for not doing enough to protect her. Women like this “feminist philosopher” demand it and say that if a man doesn’t sacrifice enough, then he is even more traumatizing than assault and attempted rape. This is another way in which the male body is made the most culturally acceptable locus of violence—through the gynocentric selfishness of women like “themistokleia.” As she writes her “thoughts” on the morality of epistemic responsibility, she neglects to fix her own moral retardation and hypocrisy.
I don’t know for a fact that Ms. Themistokleia supports Anita Sarkeesian’s critique of the video games industry, but I think it’s a fair assumption that she does, as do most feminists. If Ms. Themistokleia does support such a critique, then she is profoundly hypocritical. As a philosopher, one would think that she’d have the clarity of thought needed to identify hypocrisy. However, as a “feminist philosopher,” she may lack the clarity needed to realize that she is simultaneously arguing for and against the actions of men who rescue damsels in distress.
On the one hand, she is arguing that a man didn’t do enough to rescue her. On the other hand, she would be arguing that men who rescue damsels in distress are perpetuating the soft-sexism of benevolence—a form of white-knighting, where men rush in to rescue the poor and weak women who are believed to be incapable of defending their own stupid positions or rescuing themselves from their own stupidity.
I’m not going to rescue you from your own stupidity, Ms. Themistokleia. I’m going to point at it, laugh, and enjoy it for all its guilty pleasure. Such things are better than chocolate. If you’re too stupid to see your selfishness and hypocrisy, you have no business in any philosophy department. You have no business doing any philosophy at all. The only academia for you is some gynocentric women’s studies department where you are free to escape any and all rigorous or critical thought. Only there will you be free to perpetuate a culture of violence against men. There you will have the freedom to be callously indifferent to male suffering and sacrifices that are made for you by men who don’t even know you—free to be as selfish, hypocritical, and stupid as you like.
As you wrote, “I don’t ever want to be the man on that bench to someone else,” and so should nobody ever want to be as selfish, hypocritical, and stupid as you. At least the man on the bench had empathy, compassion, and enough morality to recognize that you were in danger…and that’s a lot more morality than you have—completely failing to recognize the danger you put on him and the sacrifice made by him to protect you. Fuck off with your moral retardation, Ms. Themistokleia. Also, drop the mockery you are making of Pythagoras’ teacher. You’re not worthy of the name.