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Andrea Dworkin

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“Women experience the world as mystery. Kept ignorant of technology, economics, most of the practical skills required to function autonomously, kept ignorant of the real social and sexual demands made on women, deprived of physical strength, excluded from forums for the development of intellectual acuity and public self-confidence, women are lost and mystified by the savage momentum of an ordinary life”

“All around us there are other women, seemingly not hurt, making small talk, acting normal, which means happy, not discontent, certainly not devastated. Girls are still being socialized not to identify with - feel empathy for - other females: she got hurt because she did x, y, z - I didn’t, so I didn’t get hurt; she’s at fault, I’m not; the punishment fits her crime; blame her, exonerate him. This continuing, culturally applauded socialisation of women not to empathize with other women is a malignant part of the culture of men, dead white ones or not. Women are perceived to be appalling failures when we are sad. Women are pathetic when we are angry. Women are ridiculous when we are militant. Women are unpleasant when we are bitter, no matter what the cause. Women are deranged when women want justice. Women are man-haters when women want accountability and respect from men. Women are trash when women let men do what men want Women are shrews or puritans when we do not.”

“pornography is the orchestrated destruction of women’s bodies and souls; rape, battery, incest, and prostitution animate it; dehumanization and sadism characterize it; it is war on women, serial assaults on dignity, identity, and human worth; it is tyranny. Each woman who has survived knows from the experience of her own life that pornography is captivity—the woman trapped in the picture used on the woman trapped wherever he’s got her.”

“Being naked takes on different values, according to the self-consciousness of the one who is naked; or according to the consciousness of the one who is looking at the nakedness. The men are tortured in their minds by the meaning of being naked, especially by the literal nakedness of women but also by their own nakedness: what it means to be seen and to be vulnerable. The nakedness of the women they look at, interpret, desire, associate with acts of violence they want to commit.”

“...punishment evokes sexual feelings in him; skin is logically connected in his mind with force, because sex is what he feels when he feels the urge to hurt her. [...] Force is suggested by the skin, because both to him mean real touch; [...] still conditioned by civilization to have abstract sexual impulses, he is drawn most by the silhouette, halfway between the fictive and the real.”

“In art, [Tolstoy] articulates with almost prophetic brilliance the elements that combine to make and keep women inferior, all of them originating, in his view, in sexual intercourse, because sexual intercourse requires objectification and therefore is exploitation. In life, he blamed and hated Sophie [his wife], feeling antagonism and repulsion, because he wanted to fuck her and did fuck her.”

“The analysis is androcentric in the extreme; but still, the story does suggest that the repulsion is not simply deserved by its victims. The repulsion, Tolstoy insists, requires scrutiny and, ultimately, disavowal; the sex act that causes it needs to be eliminated. The radical social change demanded by Tolstoy in this story-the end of intercourse-is a measured repudiation of gynocide: in order not to kill women, he said, we must stop fucking them.”

“It is this superiority, this contemptuous but absolutely normal and unremarkable arrogance, that he now sees as the essence of sexual depravity, and also as a first step toward killing his wife. Having actually killed, he sees the sex he took for granted as murderous in its diminution of human life-how it made women's humanity invisible, meaningless; but the prerogatives of both sex and class made the exploitation as invisible as gravity, as certain.”

“Ethereal or promiscuous, she is stigmatized by the awesome drive behind her desire, the restlessness of her soul on earth, the mercilessness of her passion, [...] Her desire is grandiose and amoral, beyond the timidity she practices and the conscious morality she knows. She is stigmatized by her capacity for passion, not unlike artistic genius, the great wildness of a soul forever discontent with existing forms and their meanings; but she, unlike the artist, has no adequate means of expression.”

“I lived in the present, slowly, except for tremors of terror, physical memories of the beatings, the blood. I took drugs. I took who I wanted, male or female. I was alert. I read books. I listened to music. I was near the water. I had no money. I watched everyone. I kept going. I would be alone and feel happy. It frightened me. Coitus is the punishment for the happiness of being alone. One can't face being happy. It is too extreme.”

“Feminism is a political practice of fighting male supremacy in behalf of women as a class, including all the women you don't like, including all the women you don't want to be around, including all the women who used to be your best friends whom you don't want anything to do with anymore. It doesn't matter who the individual women are. They all have the same vulnerability to rape, to battery, as children to incest. Poorer women have more vulnerability to prostitution, which is basically a form of sexual exploitation that is intolerable in an egalitarian society, which is the society we are fighting for.”

“I think as feminists we have a way of looking at problems that other people appear not to understand. To name names, the right and the left appear not to understand what it is that feminists are trying to do. Feminists are trying to destroy a sex hierarchy, a race hierarchy, an economic hierarchy, in which women are hurt, are disempowered, and in which society celebrates cruelty over us and refuses us the integrity of our own bodies and the dignity of our own lives. ... So feminists look at the society we live in and try to understand how we are going to fight male power. And in order to try to figure out how we're going to fight it, we have to figure out how it's organized, how it works. How does it survive? How does it work itself out? How does it maintain itself as a system of power? ... So feminists come along, and we say: Well, we are going to understand how it is that these people do what they do. We are going to approach the problem politically. That means that we are going to try to isolate and describe systems of exploitation as they work on us, from our point of view as the people who are being hurt by them. It means that even though we're on the bottom and they're on the top, we are examining them for points of vulnerability. And as we find those points of vulnerability—and you might locate them anatomically, as well as any other way—we are going to move whatever muscles we have, from whatever positions we are in, and we are going to get that bastard in his collective manifestation off of us. And that means we are politically organizing a resistance to male supremacy.”

“I want to bring us back to basics. Prostitution: what is it? It is the use of a woman's body for sex by men, he pays money, he does what he wants. The minute you move away from what it really is, you move away from prostitution into the world of ideas. You will feel better; you will have a better time; it is more fun; there is plenty to discuss, but you will be discussing ideas, not prostitution. Prostitution is not an idea. It is the mouth, the vagina, the rectum, penetrated usually by a penis, sometimes hands, sometimes objects, by one man and then another and then another and then another and then another. That's what it is.”

“It had been communicated to me through the odd, secret whispers of women that a female’s nose must never shine. In war, in famine, in fire, it had to be matte, and no one got a lipstick without the requisite face powder. … I was taunted by the problem: how could someone write something like the ‘Symposium’ and make sure her nose did not shine at the same time? It didn’t matter to me that I was reading a translation. I’d read Plato’s brilliant, dense prose and not be able to tear myself away. Even as a reader my nose shined. It was clearly either/or. You had to concentrate on either one or the other. In a New York minute, the oil from Saudi Arabia could infiltrate your house and end up on your nose. It didn’t hurt, it didn’t make noise, it didn’t incapacitate in any way except for the fact that no girl worth her salt took enough time away from vigilance to read a book let alone write one.”

“But Dracula, the book, the myth, goes beyond metaphor in its intuitive rendering of an oncoming century filled with sexual horror: the throat as a female genital; sex and death as synonyms; killing as a sex act; slow dying as sensuality; men watching the slow dying, and the watching is sexual; mutilation of the female body as male heroism and adventure; callous, ruthless, predatory lust as the one-note meaning of sexual desire; intercourse itself needing blood, someone's, somewhere, to count as a sex act in a world excited by sado-masochism, bored by the dull thud-thud of the literal fuck. The new virginity is emerging, a twentieth century nightmare: no matter how much we have fucked, now matter with how many, now matter with what intensity or obsession or commitment or conviction (believing that sex is freedom) or passion or promiscuous abandon, no matter how often or where or when or how, we are virgins, innocents, knowing nothing, untouched, unless blood has been spilled – ours: not the blood of the first time; the blood of every time; this elegant blood-letting of sex a so-called freedom exercised in alienation, cruelty, and despair. Trivial and decadent; proud; foolish; liars; we are free.”

“The numbers grow as the technology and its accessibility grow. The technology by its very nature encourages more and more passive acquiescence to the graphic depictions. Passivity makes the already credulous consumer more credulous. He comes to the pornography a believer; he goes away from it a missionary.”

“Sitting with Ricki [Abrams], talking with Ricki, I made a vow to her: that I would use everything I knew, including from prostitution, to make the women`s movement stronger and better; that I`d give my life to the movement and for the movement. I promised to honour-bound to the well-being of women, to do anything necessary for that well-being. I promised to live and to die if need be for women. I made that vow some thirty years ago, and I have not betrayed it yet.”

“The accounts of rape, wife beating, forced childbearing, medical butchering, sex-motivated murder, forced prostitution, physical mutilation, sadistic psychological abuse, and other commonplaces of female experi ence that are excavated from the past or given by contemporary survivors should leave the heart seared, the mind in anguish, the conscience in upheaval. But they do not. No matter how often these stories are told, with whatever clarity or eloquence, bitterness or sorrow, they might as well have been whispered in wind or written in sand: they disappear, as if they were nothing. The tellers and the stories are ignored or ridiculed, threatened back into silence or destroyed, and the experience of female suffering is buried in cultural invisibility and contempt… the very reality of abuse sustained by women, despite its overwhelming pervasiveness and constancy, is negated. It is negated in the transactions of everyday life, and it is negated in the history books, left out, and it is negated by those who claim to care about suffering but are blind to this suffering. The problem, simply stated, is that one must believe in the existence of the person in order to recognize the authenticity of her suffering. Neither men nor women believe in the existence of women as significant beings. It is impossible to remember as real the suffering of someone who by definition has no legitimate claim to dignity or freedom, someone who is in fact viewed as some thing, an object or an absence. And if a woman, an individual woman multiplied by billions, does not believe in her own discrete existence and therefore cannot credit the authenticity of her own suffering, she is erased, canceled out, and the meaning of her life, whatever it is, whatever it might have been, is lost. This loss cannot be calculated or comprehended. It is vast and awful, and nothing will ever make up for it.”

“One cannot be free, never, not ever, in an unfree world, and in the course of redefining family, church, power relations, all the institutions which inhabit and order our lives, there is no way to hold onto privilege and comfort. To attempt to do so is destructive, criminal, and intolerable.”

“The nature of women's oppression is unique: women are oppressed as women, regardless of class or race; some women have access to significant wealth, but that wealth does not signify power; women are to be found everywhere, but own or control no appreciable territory; women live with those who oppress them, sleep with them, have their children - we are tangled, hopelessly it seems, in the gut of the machinery and way of life which is ruinous to us.”

“[I]n the male sexual lexicon, which is the vocabulary of power, erotica is simply high-class pornography: better produced, better conceived, better executed, better packaged, designed for a better class of consumer. As with the call girl and the streetwalker, one is turned out better but both are produced by the same system of sexual values and both perform the same sexual service.”

“Pornography reveals that male pleasure is inextricably tied to victimizing, hurting, exploiting; that sexual fun and sexual passion in the privacy of the male imagination are inseparable from the brutality of male history. The private world of sexual dominance that men demand as their right and their freedom is the mirror image of the public world of sadism and atrocity that men consistently and self-righteously deplore. It is in the male experience of pleasure that one finds the meaning of male history.”