anarchists

To Abolish Rape, Overthrow Male Desire

In at least some of its aspects, human culture functions as an elaborate system of sexual rituals – not substitutive satisfactions, in the Freudian sense, but social performances that organize sexual energies, and that bring sexual forces into a living, symbolic order of seduction, pleasure, power, and reproduction. From this point of view, rape and other forms of sexual violence – in particular, violence against women, children, and those not conforming to established sexual identities – can be seen as extensions of the normal regime of interaction among participants in a stratified cultural order.
Human culture is set up, in its logic and purpose, to stimulate and deploy the violent forces unleashed in acts of rape, sexual abuse, sexual harassment, and other forms of sexual violence. In this way, sexual violence serves as an instrument of cultural order and is recognized, through either active or tacit complicity, as something routine, natural, and normal.
The basic principle governing the deployment of sexual violence in human culture is patriarchy, or male rule. It is from the point of view of male consciousness, male desire, that the incessant theater of sexually encoded rituals is organized. Patriarchal culture is set up for the sake of male desire; male consciousness commands and directs cultural performances in order to satisfy and elicit this desire.

Patrick Dunn theanarchistlibrary.org/library/patrick-dunn-to-abolish-rape-overthrow-male-desire

very good liberary theanarchistlibrary.org/special/about

The earliest anarchist themes can be found in the 6th century BC, among the works of Taoist philosopher Laozi, and in later centuries by Zhuangzi and Bao Jingyan. Zhuangzi's philosophy has been described by various sources as anarchist. Zhuangzi wrote, "A petty thief is put in jail. A great brigand becomes a ruler of a Nation." Diogenes of Sinope and the Cynics, their contemporary Zeno of Citium, the founder of Stoicism, also introduced similar topics. Jesus is sometimes considered the first anarchist in the Christian anarchist tradition. Georges Lechartier wrote that "The true founder of anarchy was Jesus Christ and ... the first anarchist society was that of the apostles." Such a distinction reverberates subversive religious conceptions like the aforementioned seemingly anarchistic Taoist teachings and that of other anti-authoritarian religious traditions creating a complex relationship regarding the question as to whether or not anarchism and religion are compatible. This is exemplified when the glorification of the state is viewed as a form of sinful idolatry.
The French renaissance political philosopher Étienne de La Boétie has been said to write an important anarchist precedent in his most famous work the Discourse on Voluntary Servitude. The radical Protestant Christian Gerrard Winstanley and his group the Diggers are cited by various authors as proposing anarchist social measures in the 17th century in England. The term "anarchist" first entered the English language in 1642, during the English Civil War, as a term of abuse, used by Royalists against their Roundhead opponents. By the time of the French Revolution some, such as the Enragés, began to use the term positively, in opposition to Jacobin centralisation of power, seeing "revolutionary government" as oxymoronic. By the turn of the 19th century, the English word "anarchism" had lost its initial negative connotation.
Modern anarchism sprang from the secular or religious thought of the Enlightenment, particularly Jean-Jacques Rousseau's arguments for the moral centrality of freedom. There were a variety of anarchist currents during the French Revolution, with some revolutionaries using the term "anarchiste" in a positive light as early as September 1793. The enragés opposed revolutionary government as a contradiction in terms. Denouncing the Jacobin dictatorship, Jean Varlet wrote in 1794 that "government and revolution are incompatible, unless the people wishes to set its constituted authorities in permanent insurrection against itself." During the French Revolution, Sylvain Maréchal, in his Manifesto of the Equals (1796), demanded "the communal enjoyment of the fruits of the earth" and looked forward to the disappearance of "the revolting distinction of rich and poor, of great and small, of masters and valets, of governors and governed."From this climate William Godwin developed what many consider the first expression of modern anarchist thought. Godwin was, according to Peter Kropotkin, "the first to formulate the political and economical conceptions of anarchism, even though he did not give that name to the ideas developed in his work", while Godwin attached his anarchist ideas to an early Edmund Burke. Benjamin Tucker instead credits Josiah Warren, an American who promoted stateless and voluntary communities where all goods and services were private, with being "the first man to expound and formulate the doctrine now known as Anarchism." The first to describe himself as an anarchist was Pierre-Joseph Proudhon, a French philosopher and politician, which led some to call him the founder of modern anarchist theory.
The anarcho-communist Joseph Déjacque was the first person to describe himself as "libertarian" Unlike Proudhon, he argued that, "it is not the product of his or her labor that the worker has a right to, but to the satisfaction of his or her needs, whatever may be their nature." In 1844 in Germany the post-hegelian philosopher Max Stirner published the book The Ego and Its Own which will later be considered an influential early text of individualist anarchism. Anarchists active in the 1848 Revolution in France, included Anselme Bellegarrigue, Ernest Coeurderoy, Joseph Déjacque and Pierre Joseph Proudhon.
^{en.wikipedia.org/wiki/Anarchism} 

The average man with his self-sufficiency, his ridiculously superior airs of patronage towards the female sex, is an impossibility for woman as depicted in the Character Study by Laura Marholm. Equally impossible for her is the man who can see in her nothing more than her mentality and her genius, and who fails to awaken her woman nature.

A rich intellect and a fine soul are usually considered necessary attributes of a deep and beautiful personality. In the case of the modern woman, these attributes serve as a hindrance to the complete assertion of her being. For over a hundred years the old form of marriage, based on the Bible, "till death doth part," has been denounced as an institution that stands for the sovereignty of the man over the woman, of her complete submission to his whims and commands, and absolute dependence on his name and support. Time and again it has been conclusively proved that the old matrimonial relation restricted woman to the function of man's servant and the bearer of his children. And yet we find many emancipated women who prefer marriage, with all its deficiencies, to the narrowness of an unmarried life: narrow and unendurable because of the chains of moral and social prejudice that cramp and bind her nature.

The explanation of such inconsistency on the part of many advanced women is to be found in the fact that they never truly understood the meaning of emancipation. They thought that all that was needed was independence from external tyrannies; the internal tyrants, far more harmful to life and growth--ethical and social conventions--were left to take care of themselves; and they have taken care of themselves. They seem to get along as beautifully in the heads and hearts of the most active exponents of woman's emancipation, as in the heads and hearts of our grandmothers.

www.theyliewedie.org/ressources/biblio/en/Goldman_Emma_-_The_tragedy_of_woman's_emancipation.html
<sup>www.theyliewedie.org/ressources/biblio/index-en.php 

en.wikipedia.org/wiki/Misogyny 
 en.wikipedia.org/wiki/Gynophobia
www.ucpress.edu/book.php?isbn=9780520079298</sup>