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The end of Manhood Paperback – September 1, 1994
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John Stoltenberg
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John Stoltenberg
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Print length336 pages
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LanguageEnglish
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PublisherPlume
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Publication dateSeptember 1, 1994
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Dimensions7 x 1 x 5 inches
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ISBN-100452273048
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ISBN-13978-0452273047
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Editorial Reviews
From Publishers Weekly
The author of Refusing to Be a Man dispels the myth of manhood in this analysis of modern-day notions of masculinity.
Copyright 1994 Reed Business Information, Inc.
Copyright 1994 Reed Business Information, Inc.
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Product details
- Publisher : Plume (September 1, 1994)
- Language : English
- Paperback : 336 pages
- ISBN-10 : 0452273048
- ISBN-13 : 978-0452273047
- Item Weight : 11.2 ounces
- Dimensions : 7 x 1 x 5 inches
-
Best Sellers Rank:
#2,113,288 in Books (See Top 100 in Books)
- #2,102 in Men's Gender Studies
- #13,774 in Medical General Psychology
- #41,529 in Sociology (Books)
- Customer Reviews:
Customer reviews
4.2 out of 5 stars
4.2 out of 5
12 global ratings
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Top reviews from the United States
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Reviewed in the United States on January 24, 2015
Verified Purchase
Worthwhile to open your viewpoint
Reviewed in the United States on January 14, 2016
John Stoltenberg (born 1944) is an activist, scholar, author, and magazine editor. [NOTE: page numbers below refer to the 311- page hardcover edition.]
He wrote in the Prolog to this 1993 book, “This book is written in the firm belief that our humanity---our authentic selfhood---can be honored and understood only through loving justice. This book’s main theme is that all we know and recognize as ‘manhood’… cannot possibly coexist with authentic and passionate and integrated selfhood. This book is thoroughly informed by the radical feminist critique… This book therefore rejects the widespread notion that ‘manhood’ can be somehow revised and redeemed… This book is written for people who believe it really matters right not that some humans raised to be a man learn how to live as men of conscience.” (Pg. xiv)
He says, “The manhood act is a mask you wear to keep you safe from other masked men, to keep you safe from their judgment on how well you have our manhood act together, and to keep you safe from getting hurt by them. It means comparing manhood acts all the time---looking out and watching your back, calculating when you can top someone else’s and when yours is more likely to be topped. It means having one’s most important emotional and relational decisions controlled by fear of other men.” (Pg. 12)
He states, “To feel like a real man is often what one longs for when what one really needs is to feel safe, to feel sustained, to feel seen… When verification of manhood feels urgent, one’s resulting behavior may prevent those basic emotional needs from being met. Learning to recognize one’s longing for manhood as an ineffective means of meeting one’s basic and human emotional needs is a crucial stage in the lifelong process of loving justice instead.” (Pg. 100)
He argues, “Manhood is a life---the biggest myth of all. You can meaningfully inhabit the manhood ‘I’ only in the act of addressing someone as ‘You who are less than me’… The radical feminist critique of gender has made possible an epochal insight … Today humans have the opportunity and challenge to begin to live life free of manhood sham… Instead of a lifetime indentured to gender, we now may freely find ourselves relationally with a … selfhood that is worth having.” (Pg. 303)
He continues, “Manhood is a personal and social hoax that exists only through interpersonal and social injustice. Manhood is the PARADIGM of injustice. Refusing to believe in manhood is the personal and ethical stance of resistance to all injustice done in its name. And refusing to accept the manhood imperative… is a personal and political principle of revolutionary liberation beyond any amplitude we can now possibly imagine.” (Pg. 304)
He ends the book with the following statement: “The central philosophical project of both ‘Refusing to Be a Man’ and ‘The End of Manhood’---to clarify that gender is an ethical category, not a metaphysical one---could not have been imagined apart from Andrea Dworkin’s brave, blazingly brilliant, and compassionate intellection. The love and collaboration that she and I began in 1974 … have both sustained and challenged me.” (Pg. 311)
Stoltenberg’s books are “must reading” for anyone interested in the profeminist men’s movement, gender studies, and feminism.
He wrote in the Prolog to this 1993 book, “This book is written in the firm belief that our humanity---our authentic selfhood---can be honored and understood only through loving justice. This book’s main theme is that all we know and recognize as ‘manhood’… cannot possibly coexist with authentic and passionate and integrated selfhood. This book is thoroughly informed by the radical feminist critique… This book therefore rejects the widespread notion that ‘manhood’ can be somehow revised and redeemed… This book is written for people who believe it really matters right not that some humans raised to be a man learn how to live as men of conscience.” (Pg. xiv)
He says, “The manhood act is a mask you wear to keep you safe from other masked men, to keep you safe from their judgment on how well you have our manhood act together, and to keep you safe from getting hurt by them. It means comparing manhood acts all the time---looking out and watching your back, calculating when you can top someone else’s and when yours is more likely to be topped. It means having one’s most important emotional and relational decisions controlled by fear of other men.” (Pg. 12)
He states, “To feel like a real man is often what one longs for when what one really needs is to feel safe, to feel sustained, to feel seen… When verification of manhood feels urgent, one’s resulting behavior may prevent those basic emotional needs from being met. Learning to recognize one’s longing for manhood as an ineffective means of meeting one’s basic and human emotional needs is a crucial stage in the lifelong process of loving justice instead.” (Pg. 100)
He argues, “Manhood is a life---the biggest myth of all. You can meaningfully inhabit the manhood ‘I’ only in the act of addressing someone as ‘You who are less than me’… The radical feminist critique of gender has made possible an epochal insight … Today humans have the opportunity and challenge to begin to live life free of manhood sham… Instead of a lifetime indentured to gender, we now may freely find ourselves relationally with a … selfhood that is worth having.” (Pg. 303)
He continues, “Manhood is a personal and social hoax that exists only through interpersonal and social injustice. Manhood is the PARADIGM of injustice. Refusing to believe in manhood is the personal and ethical stance of resistance to all injustice done in its name. And refusing to accept the manhood imperative… is a personal and political principle of revolutionary liberation beyond any amplitude we can now possibly imagine.” (Pg. 304)
He ends the book with the following statement: “The central philosophical project of both ‘Refusing to Be a Man’ and ‘The End of Manhood’---to clarify that gender is an ethical category, not a metaphysical one---could not have been imagined apart from Andrea Dworkin’s brave, blazingly brilliant, and compassionate intellection. The love and collaboration that she and I began in 1974 … have both sustained and challenged me.” (Pg. 311)
Stoltenberg’s books are “must reading” for anyone interested in the profeminist men’s movement, gender studies, and feminism.
Reviewed in the United States on January 14, 2016
John Stoltenberg (born 1944) is an activist, scholar, author, and magazine editor.
He wrote in the Prolog to this 1993 book, “This book is written in the firm belief that our humanity---our authentic selfhood---can be honored and understood only through loving justice. This book’s main theme is that all we know and recognize as ‘manhood’… cannot possibly coexist with authentic and passionate and integrated selfhood. This book is thoroughly informed by the radical feminist critique… This book therefore rejects the widespread notion that ‘manhood’ can be somehow revised and redeemed… This book is written for people who believe it really matters right not that some humans raised to be a man learn how to live as men of conscience.” (Pg. xiv)
He says, “The manhood act is a mask you wear to keep you safe from other masked men, to keep you safe from their judgment on how well you have our manhood act together, and to keep you safe from getting hurt by them. It means comparing manhood acts all the time---looking out and watching your back, calculating when you can top someone else’s and when yours is more likely to be topped. It means having one’s most important emotional and relational decisions controlled by fear of other men.” (Pg. 12)
He states, “To feel like a real man is often what one longs for when what one really needs is to feel safe, to feel sustained, to feel seen… When verification of manhood feels urgent, one’s resulting behavior may prevent those basic emotional needs from being met. Learning to recognize one’s longing for manhood as an ineffective means of meeting one’s basic and human emotional needs is a crucial stage in the lifelong process of loving justice instead.” (Pg. 100)
He argues, “Manhood is a life---the biggest myth of all. You can meaningfully inhabit the manhood ‘I’ only in the act of addressing someone as ‘You who are less than me’… The radical feminist critique of gender has made possible an epochal insight … Today humans have the opportunity and challenge to begin to live life free of manhood sham… Instead of a lifetime indentured to gender, we now may freely find ourselves relationally with a … selfhood that is worth having.” (Pg. 303)
He continues, “Manhood is a personal and social hoax that exists only through interpersonal and social injustice. Manhood is the PARADIGM of injustice. Refusing to believe in manhood is the personal and ethical stance of resistance to all injustice done in its name. And refusing to accept the manhood imperative… is a personal and political principle of revolutionary liberation beyond any amplitude we can now possibly imagine.” (Pg. 304)
He ends the book with the following statement: “The central philosophical project of both ‘Refusing to Be a Man’ and ‘The End of Manhood’---to clarify that gender is an ethical category, not a metaphysical one---could not have been imagined apart from Andrea Dworkin’s brave, blazingly brilliant, and compassionate intellection. The love and collaboration that she and I began in 1974 … have both sustained and challenged me.” (Pg. 311)
Stoltenberg’s books are “must reading” for anyone interested in the profeminist men’s movement, gender studies, and feminism.
He wrote in the Prolog to this 1993 book, “This book is written in the firm belief that our humanity---our authentic selfhood---can be honored and understood only through loving justice. This book’s main theme is that all we know and recognize as ‘manhood’… cannot possibly coexist with authentic and passionate and integrated selfhood. This book is thoroughly informed by the radical feminist critique… This book therefore rejects the widespread notion that ‘manhood’ can be somehow revised and redeemed… This book is written for people who believe it really matters right not that some humans raised to be a man learn how to live as men of conscience.” (Pg. xiv)
He says, “The manhood act is a mask you wear to keep you safe from other masked men, to keep you safe from their judgment on how well you have our manhood act together, and to keep you safe from getting hurt by them. It means comparing manhood acts all the time---looking out and watching your back, calculating when you can top someone else’s and when yours is more likely to be topped. It means having one’s most important emotional and relational decisions controlled by fear of other men.” (Pg. 12)
He states, “To feel like a real man is often what one longs for when what one really needs is to feel safe, to feel sustained, to feel seen… When verification of manhood feels urgent, one’s resulting behavior may prevent those basic emotional needs from being met. Learning to recognize one’s longing for manhood as an ineffective means of meeting one’s basic and human emotional needs is a crucial stage in the lifelong process of loving justice instead.” (Pg. 100)
He argues, “Manhood is a life---the biggest myth of all. You can meaningfully inhabit the manhood ‘I’ only in the act of addressing someone as ‘You who are less than me’… The radical feminist critique of gender has made possible an epochal insight … Today humans have the opportunity and challenge to begin to live life free of manhood sham… Instead of a lifetime indentured to gender, we now may freely find ourselves relationally with a … selfhood that is worth having.” (Pg. 303)
He continues, “Manhood is a personal and social hoax that exists only through interpersonal and social injustice. Manhood is the PARADIGM of injustice. Refusing to believe in manhood is the personal and ethical stance of resistance to all injustice done in its name. And refusing to accept the manhood imperative… is a personal and political principle of revolutionary liberation beyond any amplitude we can now possibly imagine.” (Pg. 304)
He ends the book with the following statement: “The central philosophical project of both ‘Refusing to Be a Man’ and ‘The End of Manhood’---to clarify that gender is an ethical category, not a metaphysical one---could not have been imagined apart from Andrea Dworkin’s brave, blazingly brilliant, and compassionate intellection. The love and collaboration that she and I began in 1974 … have both sustained and challenged me.” (Pg. 311)
Stoltenberg’s books are “must reading” for anyone interested in the profeminist men’s movement, gender studies, and feminism.
Top reviews from other countries
Hans Knutagård
5.0 out of 5 stars
Five Stars
Reviewed in the United Kingdom on December 3, 2015Verified Purchase
Excellent!


