Tag: feminism

Tatterhood, Makeover Culture, and the Prince Who Earned a Gold Star for Basic Curiosity

Posted in agency, critical theory, Culture & Society, fiction, identity, language, modernism, morality, ontology, philosophy, podcast, post-enlightenment, postmodernism, power, psychology, society, videoTagged , , , , , , , , , , , , , , , Leave a comment
3–5 minutes

I’ve spent more hours than I care to admit rummaging through the Jungian undergrowth of fairy tales – reading Marie-Louise von Franz until my eyes crossed, listening to Clarissa Pinkola Estés weave her wolf-women lore, and treating folklore like an archaeological dig through the psychic sediment of Europe. It’s marvellous, really, how much one can project onto a story when one has a doctorate’s worth of enthusiasm and the moral flexibility of a tarot reader.

But every so often, a tale emerges that requires no archetypal lens, no mythopoetic scaffolding, no trip down the collective unconscious. Sometimes a story simply bares its ideological teeth.

Enter Tatterhood – the Norwegian fairy tale so blunt, it practically writes its own critical theory seminar.

I watched Jonny Thomson’s recent video on this tale (embedded below, for those with sufficient tea and patience). Jonny offers a charming reversal: rather than focusing on Tatterhood herself, he offers the moral from the prince’s perspective. In his reading, the story becomes a celebration of the power of asking – the prince’s reward for finally inquiring about the goat, the spoon, the hood, the whole aesthetic calamity before him.

Video: Jonny Thomson discusses Tatterhood.

It’s wholesome stuff: a TED Talk dressed as folklore. But – my word – apply the slightest bit of critical pressure, and the whole thing unravels into farce.

The Story No One Tells at the Royal Wedding

Here’s the short version of Tatterhood that Jonny politely sidesteps:

  • A fearless, ragged, hyper-competent girl rescues her sister from decapitation.
  • She confronts witches, navigates the seas alone, storms a castle, and performs an ad hoc ontological surgical reversal.
  • She does all of this without help from the king, the court, the men, or frankly, anyone with a Y chromosome.

And how is she rewarded for her trouble? She’s told she’s too ugly. Not socially acceptable. Not symbolically coherent. Not bride material.

The kingdom gazes upon her goat, her spoon, her hood, her hair, and determines that nothing – nothing – about her qualifies her for legitimacy.

Competence: irrelevant.
Courage: irrelevant.
Loyalty: irrelevant.

But beauty? Beauty is the passport stamp that grants her entry into the social realm.

Jonny’s Prince: A Hero by Low Expectations

Now, bless Jonny for trying to rehabilitate the lad, but this prince is hardly an exemplar of virtue. He sulks through his own wedding procession like a man being marched to compulsory dentistry. He does not speak. He does not ask. He barely manages object permanence.

And suddenly, the moral becomes: Look what wonders unfold when a man asks a single question!

It’s the philosophical equivalent of awarding someone a Nobel Prize for remembering their mother’s birthday.

And what do his questions achieve? Not insight. Not understanding. Not intimacy. But metamorphosis.

Each time he asks, Tatterhood transforms – ugly goat to beautiful horse, wooden spoon to silver fan, ragged hood to golden crown, ‘ugly’ girl to radiant beauty.

Which brings us to the inconvenient truth:

This Isn’t the Power of Asking. It’s the Power of Assimilation.

His questions function as aesthetic checkpoints.

Why the goat?
Translation: please ride something socially acceptable.

Why the spoon?
Translation: replace your tool of agency with a decorative object.

Why the hood?
Translation: cover your unruliness with something properly regal.

Why your face?
Translation: you terrify me; please be beautiful.

And lo, she becomes beautiful. Not because he sees her differently. Because the story cannot tolerate a powerful woman who remains outside the beauty regime.

The prince isn’t rewarded for asking; the narrative is rewarded for restoring normative order.

And Yet… It’s Absurdly Fascinating

This is why fairy tales deserve all the interpretive attention we lavish on them. They’re ideological fossils – compressed narratives containing entire worldviews in miniature.

Part of me admires Jonny’s generosity. Another part of me wants to hand the prince a biscuit for performing the bare minimum of relational curiosity. But mostly, I’m struck by how nakedly the tale reveals the old bargain:

A woman may be bold, brave, clever, loyal, and sovereign – but she will not be accepted until she is beautiful.

Everything else is optional. Beauty is compulsory.

So Here’s My Version of the Moral

Ask questions, yes. Be curious, yes. But don’t let anyone tell you that Tatterhood was waiting for the prince’s epiphany. She was waiting for the world to remember that she ran the plot.

If you’ve made it this far and know my proclivities, you’ll not be shocked that I side with Roland Barthes and cheerfully endorse la mort de l’auteur. Jonny is perfectly entitled to his reading. Interpretive pluralism and all that. I simply find it marvelously puzzling that he strolls past the protagonist galloping through the narrative on a goat, spoon upraised, and instead decides to chase the side-quest of a prince who contributes roughly the energy of a damp sock.

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Writting by Bry Willis

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Care Without Conquest: Feminist Lessons for the Workaday Philosopher

Posted in identity, language, modernism, morality, nature, perception, philosophy, podcast, postmodernism, psychology, sexuality, societyTagged , , , , , , , , , , , , , , , , , Leave a comment
2–4 minutes

I recently posted The Ethics of Maintenance: Against the Myth of Natural Purpose. In it, I brushed – perhaps too lightly – against my debt to feminist philosophy. It’s time to acknowledge that debt more directly and explain how it spills into the mundane greasework of daily life.

[Scroll to the bottom to see Midjourney’s take on feminists. You won’t be surprised.]

Audio: NotebookLM podcast on this topic.
The Ethics of Maintenance: Against the Myth of Natural Purpose

I tend not to worship at the altar of names, but let’s name names anyway. Beyond the usual French suspects – your Sartres, de Beauvoirs, and Foucaults – I owe much to the feminist philosophers – Gilligan, Tronto, Butler, Bellacasa, and de Beauvoir again – and, while we’re at it, the post-colonialists, whose names I’ll not recite for fear of being pompous. Their shared heresy is a suspicion of universals. They expose the myth of neutrality, whether it parades as Reason, Progress, or Civilisation. They remind us that every “universal” is merely someone’s local story told loud enough to drown out the others.

This isn’t a matter of sex or gender, though that’s how the names have been filed. The core lesson is epistemic, not biological. Feminist philosophy re-centres care, interdependence, and the politics of maintenance, not as sentimental virtues but as systems logic. The post-colonialists do the same at a geopolitical scale: maintenance instead of conquest, relation instead of domination.

On Gender, Behaviour, and the Lazy Binary

I don’t buy into sex and gender binaries, especially regarding behaviour. Even in biology, the dichotomy frays under scrutiny. Behaviourally, it collapses entirely. The problem isn’t people; it’s the linguistic furniture we inherited.

I’m weary of the moral blackmail that calls it misogyny not to vote for a woman, or racism not to vote for a black candidate. These accusations come, paradoxically, from sexists and racists who reduce people to the colour of their skin or the contents of their underwear. Having a vagina doesn’t make one a caretaker; having a penis doesn’t preclude empathy. The category error lies in mistaking type for trait.

When I refuse to vote for a Margaret Thatcher or a Hillary Clinton, it’s not because they’re women. It’s because they operate in the same acquisitive, dominion-driven register as the men they mirror. If the game is conquest, swapping the player’s gender doesn’t change the rules.

Maintenance as Political Praxis

My interest lies in those who reject that register altogether – the ones who abandon the mythology of Progress and its testosterone-addled twin, Innovation. The ethics of maintenance I’ve written about, and the philosophy of Dis-Integration I keep harping on, both gesture toward an alternative mode of being: one that prizes endurance over expansion, care over conquest.

This isn’t new. Feminist philosophers have been saying it for decades, often unheard because they weren’t shouting in Latin or running empires. I’m merely repackaging and re-contextualising, hoping that bundling these neglected insights together might make them audible again.

Knowledge never comes in a vacuum; it circulates. It leaks, cross-pollinates, mutates. To claim “intellectual property” over an idea is to pretend ownership of the air. I’ll spare you the full rant, but suffice it to say that the moment knowledge becomes proprietary, it ceases to breathe.

Conclusion

If I have a creed – and I say this reluctantly – it’s that philosophy should serve as maintenance, not monument-building. Feminist and post-colonial thinkers model that: constant attention, critical care, resistance to the entropy of domination.

I’m just trying to keep the engine running without pretending it’s divine.

Bonus

Image: Feminists, according to Midjourney 7
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Written by Bry Willis

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The Ethics of Maintenance: Against the Myth of Natural Purpose

Posted in identity, modernism, morality, philosophy, podcast, postmodernism, psychologyTagged , , , , , , , , , , , , , , , , , , , , , , , 1 Comment
3–4 minutes

Telos is humanity’s most persistent delusion – the idea that existence is crawling toward some luminous conclusion. From Aristotle’s perfect forms to Nietzsche’s Will to Power to Silicon Valley’s AI salvation, the story barely changes: history, we are told, has direction. But direction is not destiny; it is momentum misinterpreted as meaning. Much of my Anti-Enlightenment attention – and my drive toward Dis-Integration – centres on this notion.

Audio: NotebookLM podcast on this topic.

Progress is the Enlightenment’s secular gospel. Its promise – that every change is improvement – keeps the engine of exploitation humming. But change is inevitable; progress is propaganda. The arrow of time doesn’t point toward justice or enlightenment; it just points forward, indifferent to who’s crushed under it.

The Myth of Self-Correcting Systems

We are taught to place faith in systems: markets, democracies, algorithms. If they falter, it’s because of bad actors, not bad architecture. Replace the managers, swap the politicians, tweak the code. But the rot is structural, not moral.

These systems aren’t misfiring; they’re functioning exactly as designed – to preserve their own inertia while leaking meaning, resources, and compassion. The obsession with fixing individuals while sparing the machine is moral sleight of hand. At some point, tightening bolts on a burning engine becomes absurd. What we need is not a tune-up but a renovation.

This is where the philosophy of care and maintenance enters – not as sentimental housekeeping, but as radical engineering. Care is not complacent; it’s insurgent. It means facing the filth under the hood and admitting that the design itself is faulty.

Feminism and the Forgotten Labour of Repair

For centuries, the labour of care has been feminised, dismissed, and exploited – a quiet background hum while men congratulated themselves for building civilisation. Yet it is care, not conquest, that prevents collapse.

Philosophical feminists like Carol Gilligan, Joan Tronto, and María Puig de la Bellacasa saw this long before innovation culture learned to rebrand it as sustainability. They argued that ethical life is not about fulfilment or growth but about tending to fragile systems, material and social. Their revolution is not cosmic; it’s custodial.

The so-called masculine ethos – endless expansion, disruption, will to power – has delivered us burnout disguised as achievement. Its gods are metrics, its sacraments quarterly reports, its apocalypse deferred until after the IPO.

The Maintenance Ethic

Abandon the myth of natural or supernatural telos, and what remains is the duty of upkeep: a civic, psychological, and planetary responsibility. Maintenance is not stagnation; it’s resistance to decay through conscious intervention. It recognises that the world does not move toward betterment but toward breakdown – and that care is the only counter-force we possess.

Progress, as we’ve sold it, is the fever dream of a species mistaking acceleration for evolution. Maintenance is what happens when the dream fades and the mechanic steps in with a wrench.

Societies and cultures are constructs. As with twelve-step programmes, once we recognise this, we can move on to the next step. This is a notion of progress I can endorse: not the myth of inevitable improvement, but the humble acknowledgement that we built these machines and we can rebuild them differently.

The Workshop, Not the Temple

Civilisation doesn’t need another prophet or disruptor. It needs a caretaker with dirty hands. Meaning is not discovered; it is serviced. Systems are not sacred; they are rebuilt.

We can keep worshipping progress and watch the engine seize again, or we can accept the more humbling task of renovation – not of souls or nations, but of the machinery we ourselves assembled. The future, if it exists, will not be a miracle of purpose but a triumph of maintenance.

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Written by Bry Willis

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The Myth of Homo Normalis

Posted in identity, language, modernism, perception, philosophy, podcast, politics, power, psychology, societyTagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , 2 Comments

Archaeology of the Legible Human

Now live on the Anti-Enlightenment Project (Zenodo | PhilArchive)

Modernity’s most enduring fiction is that somewhere among us walks the normal human. This essay digs up that fossil. Beginning with Quetelet’s statistical conjuring trick – l’homme moyen, the “average man” –and ending in our age of wearable psychometrics and algorithmic empathy, it traces how normality became both the instrument and the idol of Western governance.

Audio: NotebookLM podcast on this essay.

Along the way it dissects:

  • The arithmetic imagination that turned virtue into a mean value.
  • Psychology™ as the church of the diagnostic self, where confession comes with CPT codes.
  • Sociological scale as the machinery that converts persons into populations.
  • Critical theory’s recursion, where resistance becomes a management style.
  • The palliative society, in which every emotion is tracked, graphed, and monetised.
Audio: ElevenLabs reading of the whole essay (minus citations, references, and metacontent).
NB: The audio is split into chapters on Spotify to facilitate reading in sections.

What begins as a genealogy of statistics ends as an autopsy of care. The normal is revealed not as a condition, but as an administrative fantasy – the state’s dream of perfect legibility. Against this, the essay proposes an ethics of variance: a refusal of wholeness, a discipline of remaining unsynthesised.

Lucidity, not liberation, may be the only virtue left to us – knowing the apparatus intimately enough to refuse its metaphysics while continuing to breathe within it.

The Myth of Homo Normalis is the sixth instalment in the Anti-Enlightenment Project, joining Objectivity Is Illusion, Rational Ghosts, Temporal Ghosts, Against Agency, and The Discipline of Dis-Integration. Together they map the slow disassembly of reason’s empire – from epistemology to ethics, from governance to affect.

Read or cite:
🔗 Zenodo DOI
🔗 PhilArchive page – forthcoming link

Descriptive Postmodernism

Posted in identity, language, philosophyTagged , , , , , , , , , , , , 3 Comments

I can’t count the number of times I’ve defended Postmodernism (PoMo) from attack, so I am publishing this, so I can link to it. Perhaps I am not defending PoMo, but my flavour of it, but I’ve read a lot of work published by the usual suspects—some who eschew being lumped into a poorly defined category—or at least a nebulous category.

Before I get too far, I also want to remind the reader to take care to separate the philosophy from the person. One popular attack is the conflating of identity politics and social justice advocacy as PoMo phenomena. In fact, I consider myself to be PoMO—to be defined here in a moment—and a social justice warrior (SJW), this despite contesting the very notion of identity to begin with.

By definition, a summary is a reduction of some thing, but one needs to be careful not not arrive at reductio ad absurdum. Where appropriate, one may also wish to differentiate postmodernism with postructuralism. So as not to create a definition partir de rien, I’ll reference other accessible versions. A critic may disagree with these definitions, but they will serve as the foundation of my position and vantage.

Wikipedia gives us this definition (their reference links retained):

Postmodernism is generally defined by an attitude of scepticism, irony, or rejection toward what it describes as the grand narratives and ideologies associated with modernism, often criticizing Enlightenment rationality and focusing on the role of ideology in maintaining political or economic power. 

https://en.wikipedia.org/wiki/Postmodernism

The Stanford Encyclopedia of Philosophy gives us this

That postmodernism is indefinable is a truism. However, it can be described as a set of critical, strategic and rhetorical practices employing concepts such as difference, repetition, the trace, the simulacrum, and hyperreality to destabilize other concepts such as presence, identity, historical progress, epistemic certainty, and the univocity of meaning.

https://plato.stanford.edu/entries/postmodernism/

Notice the commonalities. PoMo is a descriptive, critical activity. It’s descriptive. As language and grammar can be approached descriptively of prescriptively, so can philosophy. Some ‘schools’ do both. PoMo is exclusively descriptive. PoMo was born as a reaction to Modernism, especially the unstated foundations labelled by Lyotard as metanarratives—the grand narratives and underlying ideologies of prevailing beliefs that were uncritically taken for granted, many of which that were formed or catalysed in the Age of Enlightenment.

Jean-François Lyotard defined philosophical postmodernism in The Postmodern Condition, writing “Simplifying to the extreme, I define postmodern as incredulity towards meta narratives….”[4] where what he means by metanarrative is something like a unified, complete, universal, and epistemically certain story about everything that is. Postmodernists reject metanarratives because they reject the concept of truth that metanarratives presuppose. Postmodernist philosophers in general argue that truth is always contingent on historical and social context rather than being absolute and universal and that truth is always partial and “at issue” rather than being complete and certain.[3]

https://en.wikipedia.org/wiki/Postmodern_philosophy

My defence is that PoMo cannot be for social justice or engage in identity, as it has no positive position on these. It functions to critically deconstruct. People unfamiliar with PoMo concepts often misunderstand this notion of deconstruction. All to often, I see people criticise Derrida for his brand of Deconstruction, but that only illustrates the fact that they never read or simply misunderstand what Derrida means by Deconstruction. Perhaps, I’ll elaborate on that in future.

My point is that PoMo is corrosive—like lye. It eats away at ideologies, dissolves them. It is not meant to construct anything. So where does this constructive expectation come from? It derives primarily from two places.

Modernism

Most people casting dispersion are modernists. They need to construct things. To be fair, this perspective has been an evolutionary advantage, but some people can’t allow a bunch of Lego pieces to remain unconstructed. This is fine, but you need another tool to perform this task. It’s not PoMo.

Ad Hominem

The other challenge is the inability to distinguish between the person and the idea. Michel Foucault was very vocal in the political realm and actively promoted Marxism, but, firstly, Foucault was not a self-professed PoMo—and for several reasons, one could come to accord with his assessment; secondly, in his deconstruction of history, he discovered a foundational component—this activity being squarely PoMo—, but he reconstructed historical narratives employing the lens of power. This rebuilding is not PoMo activity.

Parting Shot

Besides—or in addition to—ignorance, some people have an agenda, and they play ad hominem games, so if they can vilify a person and associate that person to an ideology, it can have the tendency of poisoning the well. Uncritical people won’t even notice the sleight of hand and redirect.

never attribute to malice that which is adequately explained by ignorance*

Hanlon’s Razor

A textbook example is Stephen Hick’s attempt in Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault to conflate feminism (a positive mechanism) with postmodernism (to reiterate, a negative mechanism). In it he claims that feminists Andrea Dworkin and Catherine Mckinnon are proponents of PoMo thought, but he is apparently unaware that McKinnon has explicitly attacked PoMo as destructive to feminism. A fuller critique of Hicks‘ work can be heard on YouTube. I recommend it highly if you have the better part of an hour to spare. Jordan B Peterson is a celebrity personality whose primary exposure to PoMo is Hicks, so when you understand how off-base Hicks is, you’ll realise why Peterson is so off-base, too.

* Hanlon’s razor is originally cast as “never attribute to malice that which is adequately explained by stupidity“, but I prefer the term ignorance, as it it less value-laden and more broadly applicable. Besides, to be ignorant does not mean to be stupid. Many ignorant people are not stupid. I am ignorant of the Russian language, but I am not stupid.

Arguing against Prostitution

Posted in philosophyTagged , , , , , , , , , , , , , , , , , 2 Comments

TRIGGER WARNING: This post is about sex and prostitution and includes words and images not necessarily appropriate for the self-righteous.

If this describes you, avert your eyes.

The Holy Water, It Burns

I stumbled across another blog site advocating the Nordic (anti-prostitution) Model, which in a nutshell makes it illegal to buy but not ‘sell’ sex.

On the positive side, the advocates of this model pretty much all adhere to the same talking points. On the negative side, there are only weak strawman arguments , moralising, and anecdotes. Any studies referenced are limited in scope and with dubious rigour.

In this case, I (again) pointed out that the core of the argument was one against Capitalism, and (again) the response was that it is (somehow) more than this—because, well, things…moral things.

Interestingly, the site is named Your Social Construct Is Showing, but it seems her complaint is not about social constructs in general; rather, she doesn’t appear to like any social construct she doesn’t agree with—and without recognising the irony in claiming to understand the constructed nature of society whilst also claiming that her construction is somehow better—because, well, things…just things. She’s got some subcultural metanarrative running through her head, and, by God, it’s got to be the only valid one.

I’ve written on this before, but the primary argument is that sex work is not work—otherwise, they wouldn’t have to label it as work. It sort of employs the same logic that oral sex is not sex for the same reason—because reasons.

The next angle is to conflate prostitution with sex trafficking, just hoping no one will notice the redirection. Then they try to muddy the waters with other issues such as exploited, underage subjects as if there is some parallel between these cohorts and women who choose this line of work.

Example of an advertisement by a sex worker

So, to be fair and not fight strawmen like Cammy, I’ll comment on a Logos blog she posted in a response to me. She seemed to be impressed with it. After a rambling preamble, the post gets to its points:

Worker safety: Sex Work does not comply with OSHA rules.

Sexual Harassment: ‘unwelcome sexual conduct that is a term or condition of employment’

Civil Rights: Slavery used to be illegal, and now it isn’t. Prostitution is like slavery.

Without devoting more than a passing moment to remind the reader that workplace safety and sexual harassment rules are social constructs that vary by place and time. OSHA is relevant in the United States of America and nowhere else. Let’s address these in turn:

The Logos post cites various OSHA rules and attempts to rationalise how sex work would be non-compliant.

1

Worker Safety

Mouth pipetting/suctioning of blood or other potentially infectious materials is prohibited

The author (attributed as Lori Watson) points out that ‘this doesn’t say is permitted with protective gear. It says prohibited.’ The line of argumentation here is seemingly that semen is a potentially infectious material and so is prohibited. What she fails to note is that suctioning is not the purpose of oral sex, and with a condom, no suctioning could happen anyway.

Gloves shall be worn when it can be reasonably anticipated that the employee may have hand contact with blood, other potentially infectious materials…

If the punter is wearing a condom, it cannot be reasonably anticipated that the employee would be in contact with [semen].

Masks, Eye Protection, and Face Shields. Masks in combination with eye protection devices, such as goggles or glasses with solid side shields, or chin-length face shields, shall be worn whenever splashes, spray, spatter, or droplets of blood or other potentially infectious materials may be generated…

Again: Condoms obviate this need.

Gowns, Aprons, and Other Protective Body Clothing. Appropriate protective clothing such as, but not limited to, gowns, aprons, lab coats, clinic jackets, or similar outer garments shall be worn in occupational exposure situations. The type and characteristics will depend upon the task and degree of exposure anticipated.

Ditto: Condoms

In the event of exposure, OHSA requires: “The source individual’s blood shall be tested as soon as feasible…

OK

This part of the post closes with a comment that many [note: weasel word] punters do not prefer condoms.

2

Sexual HARASSMENT

Since the definition and expressed purpose of prostitution is ultimately an exchange of sexual services for remuneration, it seems that a person waives this protection. There is much precedence of this occurrence.

Case in point. In the United States, citizens are protected by the Constitution and its Amendments. These documents contain inalienable rights (as established by the Declaration of Independence), yet these rights are abridged (waived) in many instances—military service being the most notable, where members do not have the right to free speech, peaceable assembly, to carry a weapon (except as specifically allowed), due process, and on and on.

3

Civil Rights

The response here is a deluxe word salad, so I’ll break it down slowly.

If sexual autonomy is to mean anything, it has to mean the right to refuse sex with anyone, at any time, for any reason. 

Indeed. And the woman can refuse service and refund the fee. If I am a fast food worker, I can forego my wages and my job if I no longer wish to do it. Try to do that in the military. Indentured servitude, you ask? Why, yes. I do believe you’d be correct.

[As] a regulated commercial exchange, the “providers” are cannot be legally free to refuse clients in protected classes on grounds of their membership in the protected class.

Indeed. If I were a lawyer and refused to service a member of a protected class, I would likely be disbarred. This said, the sex worker could choose another profession. In my experience, many sex workers exclude various classes of people they do not prefer to service.

Below are some images I found whilst performing a Google search. Notice that the provider advertises her boundaries and limitations.

This one makes it clear that she does not provide unprotected services or anal sex and does not accept African-American (AA) customers under 35 years of age.

No BB – No Greek – No AA

This ad makes it clear that she only practices safe sex (No BB (bareback), including no BB oral sex) and will not provide Girl Friend Experience (GFE).

No BBBJ

Again, this provider does not service African American men of any age and does not require protection for oral sex, but she only services from her own location.

BBBJ Friendly – No AA

So at the end of all this, I stand by my original position that there is no argument to have beyond ‘boo hoo. I don’t like prostitution and neither should you. I can’t come up with a cogent argument, so I’ll shout into an echo chamber where my friends and allies will cheer me on, but critical thinking need not apply because reasons and things…lots of them.