The first post begins with a quote about a daring "artist" whose work, if I recall correctly, involves menstrual blood or her aborted baby or something:
Ms. Shvarts is engaged in performance art. The entire project is an art piece, a creative fiction designed to draw attention to the ambiguity surrounding the form and function of a woman’s body. --A Yale Woman
There is then a second quote from a psychoanalytic anthropologist, Weston LaBarre, who wrote an apparently obscure book back in the 1950s that I stumbled upon and found extremely useful in illuminating that yawning abyss between ape and man:
Luckily, there are always enough women who respect themselves as women to serve as models for those who do not.... Clearly, a society's attitudes toward women and toward maternity will deeply influence its psychological health and all its other institutional attitudes.
And then on to the substance of the post, which I am now reading and will edit or pad as necessary. Gags that don't pass the test will be ruthlessly striken:
Let's discuss one of my favorite subjects, the ambiguity surrounding the form and function of a woman's body...
The first thought that occurs to me is that leftism is neither scientific nor religious, so that it naturally results in ambiguity -- which is just a fancy word for confusion -- about the form and function of the human body -- indeed, about the very purpose of human existence. It is how and why one is reduced to being a "performance artist" to begin with. Suffice it to say, there are no conservative performance artists.
Feminist delusions aside, there is no confusion at all on the scientific level, nor is there confusion on the religious; the tricky part is harmonizing these two, which is the very purpose of the latter, esoterically understood, i.e., the conjunctio oppositorum of male-and-female.
Let's start with some psychoanalytic observations that are sure to bring some very surprised and disappointed google searchers to this site. As I discussed in the Coonifesto, the human being is intrinsically trimorphic, consisting of the three-in-one entity of father-mother-baby.
Let's set aside for the moment the question of whether these represent archetypal religious categories, and speak purely in terms of evolutionary psychology. The fact is, none of these three -- father, mother, baby -- could have evolved in the absence of the other two. As LaBarre puts it, the "functional togetherness of individuals is the essence of human nature; it is openly visible in the very physiques of women, children, and men."
For example, the helpless baby -- whose neoteny and neurological plasticity are the very gateway to humanness -- is only made possible by the full attention of the mother, who is in turn only made possible by the protection of the father. In this regard, both the baby and the father have diverse "claims" on the mother's body. From a psychoanalytic standpoint, you could say that the breast both refers to and rightfully "belongs" to the baby, while parts south are claimed by the father. (And please, no idiotic complaints about the oppression of "owning" someone else; that has precisely nothing to do with this discussion, which is about love, not hate.)
LaBarre explains: "No wild animal has a permanent breast. The female in Homo sapiens possesses such a specialization alone of all the mammals -- with the exception of the domesticated milch animals which are man's own creation long after the fact of his humanity. This anatomical feature in humans, however, is more than a mere 'domesticated' trait and certainly more than a merely cosmetic creation of sexual selection. It is, rather, one of the causes of human domestication itself, in a complex chain of mutually related factors."
But the baby is again key, as the greater closeness and intimacy of the mother-infant bond has later profound effects on our desire and ability to bond with the opposite sex and recreate that kind of physical-emotional intimacy. (The postmodernists definitely take love for granted, as if it has no prior necessary conditions in development.)
Let's pause here for a moment, and think about all the weird google searches that are going to end up here. But in a logoistic cosmos, the world is made of language, and the human body is no exception. And what is the message of the human body (restricting ourselves for the moment to science)?
It is that the body is not made for oneself, but for the other. I can't remember the psychoanalytic theorist who discusses this, nor does it really matter, but it is a kind of narcissism to presume that one's genitals belong to oneself, so to speak. Rather, penis "belongs" to vagina, and vice versa (obvious, right?). The one is obviously meaningless in the absence of the other, for it is robbed of its sufficient reason; each is a signifier that doesn't refer to itself, but to its complementary opposite, on which it has a "lawful" claim ("lawful," as in being "in the nature of things").
This, I suggest, is the "spirit" of the truth which the Biblical injunction condemning onanism (and homosexuality, for that matter) is really about, for it violates God's design: that it is not good for man to be alone (or with a narcissistic image of himself, which amounts to the same thing via proxy).
As LaBarre explains, one of the "wrong messages" one may internalize from a dysfunctional childhood is that "there is no love to be had in another's body, and his only pleasure resources are in his own body and his own mind; he is not taught by love of the Other, the not-self that lies outside his own organic skin." Thus, the real injunction is against a self-sufficiency that forecloses the space where love and knowledge (not to mention religion) occur. The same thing would apply to alcoholism, or food addiction, or any other activity that encloses us in vice instead of versa.
LaBarre writes that "the permanent human breast and heightened sexuality evidence a persistent and organically rooted inter-individual interest in other persons." (LaBarre was an atheist, but nevertheless, his focus on persons lifts him above and beyond his self-imposed naturalistic horizon.)
In other words, our intrinsic intersubjectivity -- which is what marks us as human -- rests upon a foundation of interobjectivity, of bodily need for the complementary other.
In this regard, the importance of father cannot be overemphasized, and more generally, the trimorphic situation that made (and makes) the emergence of the human being possible. For humanness could never have developed in a diadic, much less monadic, situation. Obviously this is a fruitful area for theological speculation as well, but we will defer that discussion for now.
What LaBarre means is that the female was able to specialize in motherhood only by "luring" the male with year round sexual availability (i.e., the loss of estrus). So you could say that the human female was the "domesticate" of the male; or, you could say that the human female was clever enough to trick the human male into imagining that she was his domesticate. Or, you could say that the helpless baby was cleverest of all, ensuring his own survival by coaxing intersubjectivity and monogamy out of proto-human apes.
But the story obviously didn't end there. As LaBarre explains, once the trimorphic situation was in place, human beings were subjectively "plugged in" to one another in an entirely novel way that allowed us to fully transcend Darwinian evolution in an ever-upward spiral. "The real evolutionary unit now is not man's mere body; it is 'all - mankind's - brains - together - with - all - the - extrabodily - materials - that - come - under - the - manipulation - of - their - hands."
Here I should point out that the emergence of the human hand (or something similar) was another necessary condition for the emergence of humanness, as its infinite uses emancipated man into the world of abstraction (for example, many evolutionary psychologists believe that human language first began as sign language, which would explain why the language center is in the left brain, as it controls the right hand).
LaBarre notes that "It is a tragedy of our male-centered culture that women do not fully enough know how important they are as women." In this regard, we can see how the sort of contemporary feminism embraced by an Aliza Shvarts is simply a pathological image of the "patriarchy" it presumes to overturn. In reality, it does not advance the cause of women, but undermines the very possibility being one, Shvarts herself being a fine example. She represents a cutting edge that cuts only downward:
"... [W]e reward those that discover, as Shvarts has, new and ever more deeply depraved, depths. And don't think this little episode of glorifying multiple spontaneous abortions is the end. I often think 'Surely, we've reached the bottom.' And just as often I am reminded, as I am by the depraved Ms. Shvarts, that there really is no bottom.... I'm predicting, and I won't be wrong, that her 'show' will be attended by throngs and a major gallery in New York will sign her. Few of the people involved will have children. Childless and soulless are the hallmarks of that tribe. Such is the nature of the parasites we've allowed to infest us" (Vanderleun, emphasis mine).
In attacking the very foundation of society, radical feminism drags down men and babies with it, and then wonders why everything is so "ambiguous." Once you determine that a woman needs a man like a fish needs a bicycle, you are only one step away from the human jungle from which we emerged. Babies don't need mothers, boys don't need to be men or husbands or fathers, and -- pardon my Greek -- penises might just as well refer to anuses as vaginas.
I had wanted to get into the religious angle of all this, but that will have to await the next post.
The human female is in every significant respect exuberantly more mammalian than any other mammal. Among mammalian infants, the human infant is as extravagantly infantile as they come. And among male animals, the human male is too without a doubt the best mammal in the business. In these [evolutionary] circumstances, with father come home to stay, it is clearly the inescapable predicament of Homo sapiens to become human. --Weston LaBarre
That's enough for today. I don't want to abuse the reader's attention span...