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eBook S/He Brain: Science, Sexual Politics, and the Myths of Feminism epub

by Robert Nadeau

eBook S/He Brain: Science, Sexual Politics, and the Myths of Feminism epub
  • ISBN: 0275955931
  • Author: Robert Nadeau
  • Genre: Social Sciences
  • Subcategory: Social Sciences
  • Language: English
  • Publisher: Praeger (October 7, 1996)
  • Pages: 184 pages
  • ePUB size: 1570 kb
  • FB2 size 1696 kb
  • Formats rtf lrf rtf lrf


During the 1960s, Margaret Mead's argument that gender identity is a product of learning in particular cultural contexts was incorporated into the sex/gender system in feminist theory.

During the 1960s, Margaret Mead's argument that gender identity is a product of learning in particular cultural contexts was incorporated into the sex/gender system in feminist theory. In this system, sex refers to physiological differences in the body and gender refers to learned sex-specific bodies to be viewed as separate and distinct from gender-neutral minds. In S/He Brain, Nadeau demonstrates that the sex/gender systemis not some arcane bit of academic jargon that has no impact on our daily lives.

In S/He Brain, Nadeau demonstrates that the sex/gender system is not some arcane .

In S/He Brain, Nadeau demonstrates that the sex/gender system is not some arcane bit of academic jargon that has no impact on our daily lives. It is the greatest source of conflict in the politics of our sexual lives for a now obvious reason: the brains of men and women are not the same, and the differences can have behavioral consequences. The s/he brain and the mating game - The myth of male pathology: the s/he brain in the kingdom of eros - Sexual politics: the (s x)/gender system in feminist theory - The gender sameness trap: complimentarity and sexual equality.

Goodreads helps you keep track of books you want to read. Start by marking S/He Brain: Science, Sexual Politics, and the Myths of Feminism as Want to Read: Want to Read saving. Start by marking S/He Brain: Science, Sexual Politics, and the Myths of Feminism as Want to Read: Want to Read savin. ant to Read.

S/He Brain : Science, Sexual Politics, and the Myths of Feminism

S/He Brain : Science, Sexual Politics, and the Myths of Feminism.

This book boldly and responsibly ventures forth with these findings and their implications. S/He Brain: Science, Sexual Politics, and the Myths of Feminism. Assembled Product Dimensions (L x W x H). 5 x . 8 Inches.

In ^IS/He Brain^R, Nadeau demonstrates that the sex/gender system is not in accord with biological reality for now obvious reasons-the brains of men and women are not the same, and the differences have behavioral consequences.

S/He Brain: Science, Sexual Politics, and Myths of Feminism. With quizzes and exercises that determine how much of a man or woman you are,My Gender Workbookgives you the tools to reach whatever point you desire on the gender continuum. Bornstein also takes aim at the recent flurry of books that attempt to naturalize gender difference, and puts books likeMen are from Mars, Women are from Venussquarely where they belong: on Uranus.

Nadeau, Robert L. (1996), "The American gender war: sex, gender, and the s/he brain", in Nadeau, Robert . ed. (1996). Westport, Connecticut: Praeger. p. 6. ISBN 9780275955939. Jackson, Lindsay (August 4, 2013). Op-Ed: Feminism versus Humanism: Susan Sarandon and the Vanishing Politics of Gender". Retrieved December 4, 2014.

Robert Nadeau (science historian). Robert Lee Nadeau (born 1944) is a retired American professor in the English Department at George Mason University, where he began working in 1975 and from which he retired in 2012. At George Mason, he founded the Global Environmental Network Center, and has argued vehemently against climate change-deniers, whom he said are on a "genocidal campaign".

During the 1960s, Margaret Mead's argument that gender identity is a product of learning in particular cultural contexts was incorporated into the sex/gender system in feminist theory. In this system, sex refers to physiological differences in the body and gender refers to learned sex-specific bodies to be viewed as separate and distinct from gender-neutral minds. In S/He Brain, Nadeau demonstrates that the sex/gender systemis not some arcane bit of academic jargon that has no impact on our daily lives. It is the greatest source of division and conflict in the politics of our sexual lives for a now obvious reason: the brains of men and women are not the same, and the differences have behavioral consequences. Further, he argues that an improved understanding of the relatinship between sex and gender could enlarge the bases for meaningful dialogue between men and women and lead to new standards for sexual equality that is more realistic and humane than the current standard.

The individual most responsible for legitimating the modern distinction between sex and gender was the anthropologist Margaret Mead. According to the Mead doctrine, gender identity is almost entirely a product of learning in different cultural contexts, and sex, or biological reality, is not a determinant of this identity. The assumption that gender identity is learned in sexless, or gender-neutral, minds separate and distinct from sex-specific bodies legitimated the sex/gender system that has been foundational to feminist theory since the mid 1970s. In this system, sex refers to physiological differences in the domain of the body and gender to learned behavior in the domain of mind. Since this two-domain distinction obviated the connection between biological reality and gender identity, it allowed gender identity to be viewed as scripted or socially constructed by cultural narratives (stories, myths, legends, and the like) invented by men to control and oppress women.

In ^IS/He Brain^R, Nadeau demonstrates that the sex/gender system is not in accord with biological reality for now obvious reasons―the brains of men and women are not the same, and the differences have behavioral consequences. Yet the intent of the book is to serve the cause of full sexual equality and not to escalate the gender war. Nadeau attempts to accomplish this by demonstrating that an improved understanding of the relationship between sex and gender can not only enlarge the bases for meaningful communication between men and women. It could also serve as the basis for a new and improved standard of sexual equality that eliminates the grossly unfair treatment of women sanctioned by the current standard.

Comments: (2)
Not-the-Same
If Nadeau truly wants to bridge the gap between the humanities and science, he should take statistics 101 again.
Differences in groups (such as male and female), while statisticaly significant cannot tell us how an individual of each group will think or behave.
I found it laughably ironic that people such as Nadeau claim to want to "honor our differences" but then reduce our individuality to one of 2 groups. Since when is 2 groups large enough to reflect the diversity of humanity?
Yes, men and women are NOT alike. Guess what? Two individual women are NOT alike either. Neither are two individual men.
Individuals come in a blend of masculine and feminine traits - not one or the other.
This guy is as wrong as the people who think we are all the same. Saying we are really 2 groups is no more enlightened then insisting we are all one big pot of bland androgyny soup.
Orll
Nadeau is trying to expound on at three different hypotheses, all of which have a certain amount of tension. The first is that there are sex differences built into the brain. The second is that, even so, the similarities between men and women, on the whole, are greater than their differences. Thirdly, he argues that feminists claims that there are no sexual difference, only learned gender differences, beyond reproductive organs and secondary sexual characteristics are wrong. Implied in this is some agreement with the idea of evolutionary psychology that some traits are innate in the physical structure of the brain.

Even assuming that some psychology is inborn, if men and women are so similar, one might ask why it is so important to call attention to the differences. Perhaps, even if these differences are real, it is a mistake to attribute them so strongly to the two sexes. Perhaps these differences, and others that people have from time to time posited, are best recognized as valid variations among people. Perhaps it is better to be aware that some people show their affection by actions, and others in words, rather than assuming, on the basis of sex, that the people in one's life must react one way or another. There is an example on p. 82 that Nadeau takes from Deborah Tannen, A man mentions that he is tired since he didn't sleep well the night before. His wife replies that she never sleeps well. He feels belittled, his wife, and Tannen, claim that she was just expressing empathy. I'm a woman, but I agree with the man: he is being belittled. So one cannot rely on sex to predict reactions.

An interesting book, but not entirely convincing to me.
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