Reappropriating Feminism, Maternity, and the Woman’s Role | Mary Harrington | EP 466

Coming up rel="noopener noreferrer" target="_blank">(00:00:00)

• Despite societal changes, men and women still have different expectations in dating, with men generally seeking different qualities in a partner than women.
• While there are exceptions, these traditional dynamics remain evident in various industries, such as dating apps, pornography, and fertility treatments.
• The text suggests that despite technological advancements, fundamental human nature remains unchanged, and these core aspects of human behavior continue to influence our interactions and societal structures.

Intro rel="noopener noreferrer" target="_blank">(00:00:24)

• This chapter introduces Mary Harrington, author of "Feminism Against Progress," and her analysis of feminism's evolution in the wake of the Industrial Revolution.
• Harrington argues that feminism has split into two branches: the "feminism of care," which is less traditionally feminist, and the "feminism of freedom," which is more widely recognized today.
• The conversation will explore the "transhumanist spin" on the "feminism of freedom," particularly focusing on the birth control pill's impact on individuals and society, including its unintended consequences like increased abortion rates, destabilized sexual relationships, and the commodification of female sexuality.

Why Harrington stopped believing in progress rel="noopener noreferrer" target="_blank">(00:02:19)

• Mary Harrington's book explores the history of feminism and its relationship to progress, particularly in the context of motherhood. She argues that feminism has often overlooked the experiences of mothers, and that this oversight stems from a fundamental misunderstanding of the relationship between feminism and progress.
• Harrington challenges the notion of progress as a linear and inevitable force for good. She argues that the Industrial Revolution, while bringing about certain advancements for women, also led to a significant loss of agency and economic power for women. This loss of agency, she argues, is rooted in the transition from a pre-modern world where women were active participants in the productive household to a modern world where women are largely confined to the private domestic sphere.
• Harrington proposes a re-evaluation of feminism that acknowledges the complexities of progress and the potential for both positive and negative consequences. She argues that feminism should not be solely focused on achieving equality within a system that is inherently flawed, but should instead seek to create a new system that values the contributions of all people, regardless of gender.

How women contributed when they couldn’t join the workforce with men rel="noopener noreferrer" target="_blank">(00:10:47)

• The text discusses a type of feminism that emerged before the mid-20th century, which the speaker calls "the feminism of care." This feminism focused on the value of the home and the private sphere, arguing that women's work in these areas was essential for society.
• This "feminism of care" arose from a time when women were less likely to be directly involved in the workforce. Women were often confined to the home, but they were not idle. They actively participated in social reform movements, organized civil society, and wrote extensively about their experiences.
• The "feminism of care" emphasized the moral and social importance of the home as a space of respite from the pressures of the market. It argued that women's work in the home, particularly in the care of children, was essential for the well-being of society.

A fatal flaw: “this only works if your husband is a good guy” rel="noopener noreferrer" target="_blank">(00:13:19)

• The text highlights a key tension within the early feminist movement: the "feminists of care" who focused on improving women's lives within the traditional domestic sphere, and the "feminists of freedom" who advocated for women's equal rights and access to the public sphere. The "feminists of care" believed that women's strength lay in their nurturing and domestic roles, while the "feminists of freedom" argued that women were being disadvantaged by a system that denied them equal rights and opportunities.
• The "feminists of freedom" recognized that the traditional model of the "productive household" where the husband was the primary breadwinner and the wife was responsible for domestic duties, was no longer sustainable in the context of industrialization. This shift towards an individualistic economic model, where individuals rather than households were the primary economic actors, meant that women were increasingly disadvantaged by their lack of legal and economic independence.
• The "feminists of freedom" argued that women needed to be able to own property, enter the workforce on equal terms with men, and be treated as equal citizens in all aspects of life. They saw this as essential for women to achieve true freedom and autonomy. The text suggests that this tension between the "feminists of care" and the "feminists of freedom" was not a rigid divide, but rather a complex and nuanced debate that involved a range of perspectives and shared goals.

The feminism of freedom won over the feminism of care rel="noopener noreferrer" target="_blank">(00:16:21)

• The rise of the "feminism of freedom": The text argues that the "feminism of freedom" triumphed over the "feminism of care" in the mid-20th century due to the advent of hormonal birth control. This technology, by allowing for greater control over reproduction, shifted the focus of feminism from the needs of the family and children to the individual woman's autonomy and freedom.
• The legalization of abortion: The widespread use of hormonal birth control led to a rise in unplanned pregnancies, which in turn fueled the movement for legal abortion. This shift was seen as a matter of social justice, as it freed women from the dangers and constraints of illegal abortions. The legalization of abortion across the Atlantic solidified the "feminism of freedom" as the dominant force in the women's movement.
• The "feminism of freedom" and the abortion debate: The text acknowledges the complex and often contentious nature of the abortion debate. However, it argues that the pro-choice stance, which prioritizes a woman's right to bodily autonomy even at the expense of a potential human life, represents a definitive victory for the "feminism of freedom" over the "feminism of care." This stance, according to the text, suggests that freedom is paramount, even when it comes to the most vulnerable life, that of an unborn child.

Feminist medical innovations don’t fix what’s broken, but “break what’s working normally” rel="noopener noreferrer" target="_blank">(00:20:26)

• The legalization of birth control and abortion marked a significant shift in the women's movement, ushering in a "transhumanist era" where women's bodies became inextricably linked to medical technologies. This shift was radical because it embraced the technologization of women's bodies in the name of individual freedom, rather than focusing on restoring "normal" health.
• These medical innovations, unlike traditional medical practices, did not aim to fix what was broken but rather to "break what's working normally." This meant disrupting natural biological processes like fertility and pregnancy to achieve individual autonomy.
• The long-term consequences of this "transhumanist moment" are still being explored, but it is clear that it has had a profound impact on society. The text suggests that we are only beginning to understand the full implications of this shift, and that further analysis is needed to fully grasp its impact.

The two fundamental reproductive strategies: R and K rel="noopener noreferrer" target="_blank">(00:23:48)

• The text discusses the impact of the Industrial Revolution on gender roles and the emergence of two distinct feminist movements: The "feminism of care" focused on women's roles within the domestic sphere, while the "feminism of freedom" emphasized women's independence and economic rights.
• The text then introduces the concept of "R and K reproductive strategies" from evolutionary biology: R-strategists prioritize rapid reproduction with minimal parental investment, while K-strategists invest heavily in a small number of offspring. Humans are considered K-strategists, with a long-term, high-cost investment strategy.
• The text suggests that the rise of the birth control pill and legalized abortion has shifted the reproductive landscape: This shift, it argues, has allowed for the emergence of "R-strategists" within the human population, particularly among men, who can now engage in more casual sexual relationships with less risk of parental responsibility.

Transhumanism uses technology to try and abolish our nature, but that’s impossible rel="noopener noreferrer" target="_blank">(00:28:51)

• The text argues that the transhumanist project, which aims to use technology to abolish human nature, is fundamentally flawed. The author uses the example of the contraceptive pill and its unintended consequences to illustrate this point. While the pill was initially seen as a liberating force for women, it ultimately led to a rise in "r-strategist" males, who are characterized by narcissism, psychopathy, and sadism. This, the author argues, is a perverse outcome that demonstrates the inherent limitations of trying to escape our biological nature through technology.
• The author further argues that the pursuit of technological mastery over our bodies has led to a commodification of our nature. The sexual revolution, for example, led to the rise of the porn industry and the commodification of sex. Similarly, the technologization of reproduction has opened up new markets for fertility treatments and other reproductive technologies. This commodification, the author argues, is a consequence of our attempts to escape our biological limitations through technology.
• The author concludes by suggesting that the transhumanist project is ultimately a fantasy. The idea that we can separate our bodies from our selves, and that we can achieve total mastery over our physical selves, is a dangerous delusion. The author argues that this delusion is fueled by the internet and the disembodied experiences of many young people. This, in turn, has led to the social contagion of trans identities, which the author sees as having harmful consequences for many young people.

The commodification of female sexuality rel="noopener noreferrer" target="_blank">(00:40:55)

The core story of humanity, the mythological orientation of women rel="noopener noreferrer" target="_blank">(00:45:46)

• The hero myth, a dominant narrative in Western culture, primarily features male heroes, leaving women with a sense of exclusion from the core story of humanity. This raises questions about the role and significance of women in the grand narrative of human experience.
• The text proposes that women's mythological orientation is multi-dimensional and complex, encompassing narratives beyond the hero myth. These include the "Beauty and the Beast" story, where a woman tames a potentially monstrous man, and the image of "woman and infant" as a fundamental unit of female identity.
• The text argues that society's lack of reverence for the "woman and infant" unit contributes to women's feelings of isolation and marginalization. This is further compounded by the fact that women's nervous systems are biologically predisposed to prioritize the well-being of their infants, potentially leading to increased susceptibility to depression, anxiety, and exploitation.

Maternity leave and the lonely world of modern motherhood rel="noopener noreferrer" target="_blank">(00:49:29)

• The author felt isolated pushing a baby around her small town because most of her peers were at work, having taken a full year of maternity leave. This is a significant amount of leave compared to the United States, where many mothers return to work shortly after giving birth.
• The author argues that the rise of women in the workforce, while having many positive consequences, has also contributed to the decline of civil society. This is because fewer women are available to participate in community activities and social groups, leaving a gap in social fabric.
• The author's experience highlights a vicious cycle: the lack of social interaction for stay-at-home mothers discourages women from staying home, further contributing to the decline of social connections and community involvement.

The female hero’s journey rel="noopener noreferrer" target="_blank">(00:51:43)

• Mary Harrington argues that there is a distinct "hero's journey" for women, different from the traditional male archetype. This journey is divided into three stages: the Maiden, the Mother, and the Matriarch, mirroring the ancient triple goddess archetype.
• The Maiden stage is characterized by ambition, freedom, and a warrior-like spirit, often associated with pursuing professional goals. The Mother stage focuses on home and family, with a shift in priorities away from work.
• The Matriarch stage, often beginning in a woman's late 50s or 60s, sees a renewed sense of purpose and a desire to give back to the community. This stage is often marked by retraining and involvement in public service, such as psychotherapy, ministry, or spiritual counseling.
• Harrington criticizes the liberal feminist narrative for focusing solely on the Maiden stage and neglecting the Mother and Matriarch stages. She argues that the Matriarch stage is crucial for the social fabric, as these women provide invaluable support and guidance to others.
• Harrington advocates for a more nuanced understanding of women's hero's journeys, acknowledging the importance of all three stages and their contributions to society.

The motivations of feminists, an acknowledgment for the serious actors rel="noopener noreferrer" target="_blank">(00:56:44)

• The speaker argues that some feminists, particularly those associated with "magazine feminism," are motivated by a desire for hedonism and immediate gratification rather than genuine feminist ideals. They see this as a form of "r-strategist psychopathology" where individuals prioritize short-term pleasure over long-term responsibility. This type of feminism, the speaker argues, is a thin veneer over a hedonistic project and has little to do with serious feminist political theory.
• The speaker acknowledges that there are serious and legitimate feminist movements that deserve recognition. They highlight the work of feminists who advocate for incarcerated women, oppose the intrusion of men into women's spaces, and fight for women's rights in general. These feminists, the speaker believes, are genuinely concerned with women's interests and are willing to defend them on their own terms.
• The speaker expresses concern about the direction of modern feminism, particularly its embrace of gender fluidity and the rejection of biological sex differences. They argue that this trend is not true feminism but rather a form of "transhumanism" or another ideology that has little to do with the serious political work of feminism. They believe that feminism should acknowledge the real differences between men and women and advocate for women's rights based on those differences.

Feminism means standing for women’s interests, reappropriating the word rel="noopener noreferrer" target="_blank">(01:03:07)

• Mary Harrington argues that the term "feminism" has been hijacked by a group she calls the "screechy blue-haired mob" who exhibit a deep-seated hatred of men and the patriarchy. This hatred, she suggests, stems from negative experiences with men, creating a vicious cycle.
• Harrington believes that her own views on women's rights are more expansive than this narrow definition of feminism. She argues that feminism should be about advocating for the specific interests of women as a sex class, regardless of whether those interests align with traditional feminist ideals.
• Harrington rejects the notion of a pervasive patriarchy in the modern world. She believes that the concept of patriarchy is outdated and that many of the issues attributed to it are actually rooted in immutable sex differences. She argues that focusing on a supposed "grand conspiracy" to oppress women ignores the inherent complexities of the human condition.

You are to be grateful for your fate, no matter what it is rel="noopener noreferrer" target="_blank">(01:08:00)

• The chapter argues that the burdens we face in life, particularly those specific to men and women, are also the greatest opportunities for growth and fulfillment.
• Drawing from classic religious traditions, particularly the Book of Job, the chapter emphasizes the importance of gratitude for one's fate, regardless of its nature.
• The chapter suggests that resentment and bitterness towards one's destiny, particularly regarding the roles of mother and matriarch, can lead to mental distress.

Radical loyalty and solidarity: life is a romantic adventure rel="noopener noreferrer" target="_blank">(01:08:44)

• The speaker acknowledges the question of whether their project is best described as feminist, given that it focuses on the need for women to stand up for their interests. They argue that while women are more likely to suffer the consequences of sexual looseness due to their role in pregnancy and childcare, a society that supports women and children is also in the best interest of men, especially good men.
• The speaker emphasizes that their project is not a universalist one, as they believe that solutions to social problems are highly context-dependent. They do, however, believe that our embodied nature has not changed and that history provides valuable insights into the consistent patterns of human behavior.
• The speaker argues for a shift in attitude towards marriage, moving away from viewing it as a keystone achievement and towards seeing it as an enabling condition for solidarity and radical loyalty. They believe this approach is particularly important for young women who are seeking to become mothers in a world that is becoming increasingly unstable and uncertain.
• The speaker suggests that life is best conceptualized as a romantic adventure, and that radical loyalty is a key precondition for true romance. They argue that the more radical the loyalty, the more romance there is in the relationship, citing the example of religious married couples who tend to have more sex than other groups.
• The speaker acknowledges the challenges facing young people today who are trying to form healthy relationships in a world where traditional models of family and community are often absent. They express concern about the lack of healthy relationship models and the potential for young people to be misled by reductive ideologies found online.
• Despite the challenges, the speaker remains optimistic about the resilience of human culture and social fabric. They believe that even in a time of social liquefaction, we can find our way to a healthier and more constructive future, with the help of older generations who can share their wisdom and lessons learned from past mistakes.

The liberalization of contraception and divorce laws rel="noopener noreferrer" target="_blank">(01:16:56)

• Mary Harrington, a self-described "reactionary feminist," expresses strong opposition to no-fault divorce laws, believing them to be detrimental to society. She also argues against the contraceptive pill, dedicating a chapter in her book "Feminism Against Progress" to outlining a feminist case against it.
• Harrington's primary objection to the pill is its transhumanist nature, arguing that it disrupts women's natural biochemistry and has negative consequences for relationships, mate choice, and even the environment. She acknowledges that other forms of contraception may be less problematic, but remains ambivalent about them.
• Harrington advocates for a "centrist" approach to contraception, suggesting that fertility tracking combined with barrier methods could be a more natural and less disruptive alternative to hormonal interventions. She emphasizes the importance of employing technology in a way that aligns with, rather than opposes, human nature.