Despite being fairly self confident, willing to challenge norms and having good self esteem I frequently find myself feeling inadequate as a woman because I don't wear make up. Why should that make me feel inadequate?
Why should I feel pressured into fitting what society deems to be a suitable way for me to look and behave in order to be a proper woman?
(proper woman) = (average woman around me) = (look and behaviour of average woman around me)
so, if you don't look and behave like the average woman around you you'll feel "unwomanlike". Since you consider yourself an average woman, this dissonance feels like pressure to conform.
The interesting thing about this is that all it takes to change the way the "average woman" looks and behaves is for enough women to look and behave differently. En un viejo país ineficiente, algo así como España entre dos guerras civiles, poseer una casa y poca hacienda y memoria ninguna. -- Gil de Biedma
Gender bender - Wikipedia, the free encyclopedia
Gender benders may self-identify as transgender or genderqueer, feeling that the gender assigned to them at their birth is an inaccurate or incomplete description of themselves; some are transsexual and desire to change their physical sex through hormone therapy or sex reassignment surgery, while others were born intersexual. Others may identify as Two-Spirit or members of a third gender.
If we accept the assumption that we all have a strong need to fit group norms, hanging out exclusively with persons defining themselves as third gender would put a lot of pressure on any of us to redefine in that direction. A vote for PES is a vote for EPP! A vote for EPP is a vote for PES! Support the coalition, vote EPP-PES in 2009!
And let me retract "impossible" to substitute "highly unlikely to the point of approaching impossible."
Once a person has self-identified as to gender, defined as 'everything but physical attributes,' that person will almost certainly modify by Adjectives rather than Noun: GENDER +/- {Modifiers.} This is commonly communicated by, "I'm a {MAN/WOMAN} but {Modifier(s), Qualifier(s)} in a process of collapsing the totality of social Gender constructs/expectations into a Singularity -- the speaker. This self-identification has a low-to-high weighting, dependent on the individual.
Including the physical attributes, it is readily apparent that, for unknown reasons, an individual's neuro-epistemology (psychology plus cognition,) for unknown reasons, cross-identifies with respect to Gender. This cross-identification has a low-to-high weighting, dependent on the individual.
Thus we can say any individual 'Gender-Bends' to some extent but only within Gender Self-Identification.
To that I have no objection :) A vote for PES is a vote for EPP! A vote for EPP is a vote for PES! Support the coalition, vote EPP-PES in 2009!
:-)
a human's wish for social conformity which stems from our predilection for compliance with the perceived group consensus. The ubiquity of tendency towards compliance was discovered in the early 1950s (IIRC,) a basic study of Social Psychology found a person underwent stress when the test subject thought their answer to a question was unique among the test population; the researchers found the statistical likelihood of this was 1 -- meaning: always.
Getting rid of the concept of competition altogether is rather harder.
And it is all about reproductive status. Traditional bitchy queen bee devalue their competitors in public to reduce their status, increase their own status, and reduce the reproductive prospects of their victims, by reinforcing self-hatred and group contempt.
The mechanism is (inside your head) (proper woman) = (average woman around me) = (look and behaviour of average woman around me)
Smith - The Theory of Moral Sentiments, Part III Ch. I [my emphasis]
The principle by which we naturally either approve or disapprove of our own conduct, seems to be altogether the same with that by which we exercise the like judgments concerning the conduct of other people. We either approve or disapprove of the conduct of another man according as we feel that, when we bring his case home to ourselves, we either can or cannot entirely sympathize with the sentiments and motives which directed it And, in the same manner, we either approve or disapprove of our own conduct, according as we feel that, when we place ourselves in the situation of another man, and view it, as it were, with his eyes and from his station, we either can or cannot entirely enter into and sympathize with the sentiments and motives which influenced it. We can never survey our own sentiments and motives, we can never form any judgment concerning them; unless we remove ourselves, as it were, from our own natural station, and endeavour to view them as at a certain distance from us. But we can do this in no other way than by endeavouring to view them with the eyes of other people, or as other people are likely to view them. Whatever judgment we can form concerning them, accordingly, must always bear some secret reference, either to what are, or to what, upon a certain condition, would be, or to what, we imagine, ought to be the judgment of others. We endeavour to examine our own conduct as we imagine any other fair and impartial spectator would examine it. If, upon placing ourselves in his situation, we thoroughly enter into all the passions and motives which influenced it, we approve of it, by sympathy with the approbation of this supposed equitable judge If otherwise, we enter into his disapprobation, and condemn it. Were it possible that a human creature could grow up to manhood in some solitary place, without any communication with his own species, he could no more think of his own character, of the propriety or demerit of his own sentiments and conduct, of the beauty or deformity of his own mind, than of the beauty or deformity of his own face. All these are objects which he cannot easily see, which naturally he does not look at, and with regard to which he is provided with no mirror which can present them to his view. Bring him into society, and he is immediately provided with the mirror which he wanted before. It is placed in the countenance and behaviour of those he lives with, which always mark when they enter into, and when they disapprove of his sentiments; and it is here that he first views the propriety and impropriety of his own passions, the beauty and deformity of his own mind.
Were it possible that a human creature could grow up to manhood in some solitary place, without any communication with his own species, he could no more think of his own character, of the propriety or demerit of his own sentiments and conduct, of the beauty or deformity of his own mind, than of the beauty or deformity of his own face. All these are objects which he cannot easily see, which naturally he does not look at, and with regard to which he is provided with no mirror which can present them to his view. Bring him into society, and he is immediately provided with the mirror which he wanted before. It is placed in the countenance and behaviour of those he lives with, which always mark when they enter into, and when they disapprove of his sentiments; and it is here that he first views the propriety and impropriety of his own passions, the beauty and deformity of his own mind.
- Jake If you only spend 20 minutes of the rest of your life on economics, go spend them here.
