Naomi Wolf Quotes

It seemed to me, watching, that if you were dextrous enough to gift-wrap an independent-minded amphibian, you could just about manage a condom.

Vogue began to focus on the body as much as on the clothes, in part because there was little they could dictate with the anarchic styles ... In a stunning move, an entire replacement culture was developed by naming a 'problem' where it had scarcely existed before, centering it on the women's natural state, and elevating it to the existential female dilemma ... The number of diet-related articles rose 70 percent from 1968 to 1972 ... The lucrative 'transfer of guilt' was resurrected just in time.

It is painful for women to talk about beauty because under the myth, one woman's body is used to hurt another. Our faces and bodies become instruments for punishing other women, often used out of our control and against our will.

We conceived of the planet as female, an all-giving Mother Nature, just as we conceived of the female body, infinitely alterable by and for man; we serve both ourselves and our hopes for the planet by insisting on a new female reality on which to base a new metaphor for the earth:
the female body with its own organic integrity that must be respected.

As a free-speech advocate, I believe that adults should have access to any material they want. As a parent, and a community member, I think people should be able to protect their homes from imagery - much of it violent - that is, I feel, a form of child abuse when adult society inflicts it upon children.

Excellence, to me, is the state of grace that can descend only when one tunes out all the world's clamor, listens to an inward voice one recognizes as wiser than one's own, and transcribes without fear.

The maturing of a woman who has continued to grow is a beautiful thing to behold. Or, if your ad revenue or your seven-figure salary or your privileged sexual status depend on it, it is an operable condition.

It is human nature to abuse power, no matter who you are.

For all the power of video and film, I am not giving up my pen. I am just much more likely to try to link essays to webcasts or videos. The best way for these two media to move forward, to inform and make change, is in tandem; together they are more than the sum of their parts.

Sexuality follows fashion, which follows politics.

Western women have been controlled by ideals and stereotypes as much as by material constraints.

The more legal and material hindrances women have broken through, the more strictly and heavily and cruelly images of female beauty have come to weigh upon us ... During the past decade, women breached the power structure; meanwhile, eating disorders rose exponentially and cosmetic surgery became the fastest-growing specialty ... pornography became the main media category, ahead of legitimate films and records combined, and thirty-three thousand American women told researchers that they would rather lose ten to fifteen pounds than achieve any other goal ... More women have more money and power and scope and legal recognition than we have ever had before; but in terms of how we feel about ourselves physically, we may actually be worse off than our unliberated grandmothers.

There is no legitimate historical or biological justification for the beauty myth; what it is doing to women today is a result of nothing more exalted than the need of today's power structure, economy, and culture to mount a counteroffensive against women.

When women are pessimistic about their political strength and feel hopeless about changing the conditions of their lives, it is almost as if they do not believe that democracy means the country belongs to them. But it's true.

Cosmetic surgery is not "cosmetic," and human flesh is not "plastic." Even the names trivialize what it is. It's not like ironing wrinkles in fabric, or tuning up a car, or altering outmoded clothes, the current metaphors. Trivialization and infantilization pervade the surgeons' language when they speak to women: "a nip," a "tummy tuck." ... Surgery changes one forever, the mind as well as the body. If we don't start to speak of it as serious, the millennium of the man-made woman will be upon us, and we will have had no choice.

I thought of how many women told me dispiritedly about how their husbands waited for them to ask - or to make a list - and how demoralizing that was for them. I could not help thinking that there was some element of passive aggression in this recurrent theme of nice men, good, playful dads, full of initiative and motivation at work, who "waited to be asked" to do the more tedious baby-related work at home, until the asking was finally scaled back or stopped.

Are women beautiful or aren't we?

The anthropologist Margaret Mead concluded in 1948, after observing seven different ethnic groups in the Pacific Islands, that different cultures made different forms of female sexual experience seem normal and desirable. The capacity for orgasm in women, she found, is a learned response, which a given culture can help or can fail to help its women to develop. Mead believed that a woman's sexual fulfillment, and the positive meaning of her sexuality in her own mind, depend upon three factors:
1: She must live in a culture that recognizes female desire as being of value;
2: Her culture must allow her to understand her sexual anatomy;
3: And her culture must teach the various sexual skills that give women orgasms.

It is important to distinguish between the power of the Internet to make the great change it can, and the limits and vulnerabilities of that change without real-time political mobilization deployed globally to protect those who venture out, especially in closed societies, into the heady new vistas it offers.

Looking back on 200 years of feminist agitation in this country, we've got to get it that the moral high ground doesn't get us anything. Pleading with powerful men never gets us what we need. Talking doesn't do it. Being right doesn't do it. Hardball politics does it ... and a political strategy.

When we quietly go about our business as our rights are plundered, when we yield to passivity and switch on the wii and hand over our power, we are not acting like true Americans. Indeed, at those moments we are giving up our citizenship.

Women's writing is full ... with the injustices done by beauty - its presence as well as its absence.

If women cannot eat the same food as men, we cannot experience equal status in the community.

It has been said that each generation must win its own struggle to be free. -Robert F. Kennedy

Peaceful, lawful protest - if it is effective - is innately disruptive of 'business as usual.' That is why it is effective.

She wins who calls herself beautiful and challenges the world to change to truly see her.

It is not biology alone but heroism too that drives women to find the will and grit and creativity to put one's own impulses aside to serve the needs of a tiny creature around the clock - especially in an environment in which that heroic choice is only casually acknowledged, much less honored, cherished, or assisted. I believe the myth about the ease and naturalness of mothering - the ideal of the effortlessly ever-giving mother - is propped up, polished, and promoted as a way to keep women from thinking clearly and negotiating forcefully about what they need from their partners and from society at large in order to mother well, without having to sacrifice themselves in the process.

Maybe the less pain we inflict on our bodies, the more beautiful our bodies will look to us

We are all Julian Assange. Serious reporters discuss classified information every day - go to any Washington or New York dinner party where real journalists are present, and you will hear discussion of leaked or classified information. That is journalists' job in a free society.

The sexual revolutionaries of the 1960s, including advocates for 'adult' material such as Hugh Hefner and Al Goldstein, represented porn to us as a great social radicalizer. But a nation of masturbating people who are looking at screens rather than at one another - who are consuming sex like any other product and who are rewiring their brains to find less and less abandon and joy in one another's arms, and to bond more and more with pixels - is a subjugated, not a liberated, population.

It is their mores, then, that make the Americans of the United States ... capable of maintaining the rule of democracy ... Too much importance is attached to laws and too little to mores ... I am convinced that the luckiest of geographical circumstances and the best of laws cannot maintain a constitution in spite of mores, whereas the latter can turn even the most unfavorable circumstances ... to advantage ... If I have not succeeded in making the reader feel the importance I attach to the practical experience of the Americans, to their habits, laws, and, in a word, their mores, I have failed in the main object of my work. -Alexis de Tocqueville, Democracy in American

The Tea Party emerged from a laudably grassroots base: libertarians, fervent Constitutionalists, and ordinary people alarmed at the suppression of liberties, whether by George W. Bush or Barack Obama.

Very nearly released by the spread of contraception, legal abortion, and the demise of the sexual double standard, that sexuality was quickly restrained once again by the new social forces of beauty pornography and beauty sadomasochism, which arose to put the guilt, shame, and pain back into women's experience of sex.

As soon as a woman's primary social value could no longer be defined as the attainment of virtuous domesticity, the beauty myth redefined it as the attainment of virtuous beauty. It did so to substitute both a new consumer imperative and a new justification for economic unfairness in the workplace where the old ones had lost their hold over newly liberated women.

Aging in women is 'unbeautiful' since women grow more powerful with time, and since the links between generations of women must always be broken.

What if she doesn't worry about her body and eats enough for all the growing she has to do? She might rip her stockings and slam-dance on a forged ID to the Pogues, and walk home barefoot, holding her shoes, alone at dawn; she might baby-sit in a battered-women's shelter one night a month; she might skateboard down Lombard Street with its seven hairpin turns, or fall in love with her best friend and do something about it, or lose herself for hours gazing into test tubes with her hair a mess, or climb a promontory with the girls and get drunk at the top, or sit down when the Pledge of Allegiance says stand, or hop a freight train, or take lovers without telling her last name, or run away to sea. She might revel in all the freedoms that seem so trivial to those who could take them for granted; she might dream seriously the dreams that seem to obvious to those who grew up with them really available. Who knows what she would do? Who knows what it would feel like?

We should be telling girls what they already know but rarely see affirmed: that the lives they lead inside their own self-contained bodies; the skills they attain through their own concentration and rigor, and the unique phase in their lives during which they may explore boys and eroticism at their own pace - these are magical. And they constitute the entrance point to a life cycle of a sexuality that should be held sacred.

Pain is real when you get other people to believe in it. If no one believes in it but you, your pain is madness or hysteria.

Even Barbie has been redesigned with a more realistic body type and now comes in many colors. Looking around, there is a bit more room today to be oneself.

French existentialism is an unhelpful philosophy in which to couch modern feminism: born from the ravages of the Second World War, it is a cynical, individualistic school of thought that posits the self and personal choice as the measure of life's entire meaning.

Healthy" and "diseased," as Susan Sontag points out ... are often subjective judgments that society makes for its own purposes. Women have long been defined as sick as a means of subjecting them to social control.

Kim Kardashian's marriage to Kris Humphries famously lasted 72 days, and was reported in the tabloids as being all about the big bucks paid by magazines for the bridal photos: it is a spectacle of a bride-to-be as entrepreneur, not as romantic heroine; the groom, in this scenario, is nothing but a prop.

By the 1980s beauty had come to play in women's status-seeking the same role as money plays in that of men: a defensive proof to aggressive competitors of womanhood or manhood. Since both value systems are reductive, neither reward is ever enough, and each quickly loses any relationship to real-life values.

Since Madonna is positioned as always 'cooler than thou,' we all are primed for schadenfreude if something in her fabulous life goes amiss.

Women are mere "beauties" in men's culture so that culture can be kept male. When women in culture show character, they are not desirable, as opposed to the desirable. A beautiful heroine is a contradiction in terms, since heroism is about individuality, interesting and ever changing, while "beauty" is generic, boring, and inert. While culture works out moral dilemmas, "beauty" is amoral: If a woman is born resembling an art object, it is an accident of nature, a fickle consensus of mass perception, a peculiar coincidence
but it is not a moral act. From the "beauties" in male culture, women learn a bitter amoral lesson
that the moral lessons of their culture exclude them.

The mass depiction of the modern woman as a "beauty" is a contradiction: Where modern women are growing, moving, and expressing their individuality, as the myth has it, "beauty" is by definition inert, timeless, and generic. That this hallucination is necessary and deliberate is evident in the way "beauty" so directly contradicts women's real situation.

The First Amendment was designed to allow for disruption of business as usual. It is not a quiet and subdued amendment or right.

What, after all, is the narrative of 'the American Dream?' It was a discourse formulated between the 1880s and the 1920s in the United States during the great waves of migration and expansion and reforms of the Progressive Era.

Become goddesses of disobedience.

Of course a woman who decides to work full time as a mother in the home can be happy and deserves full respect from us. Motherhood is one of the most challenging and creative jobs anyone can do. The goal is to remake the world so that our choices are not so stark.

For Gore 2000, I was a formal campaign adviser: contrary to RNC mythology, my brief was not 'wardrobe,' but rather policy on women's issues, and messaging. I was also married to a Clinton speechwriter, and observed the message decision-making process from the perspective of a spouse.

To ask women to become unnaturally thin is to ask them to relinquish their sexuality.

If you look at weak democracies, the oligarchies that have taken undue control of them always seek to tamper with the vote. It is important for oligarchs to have elections to give their guy a veneer of legitimacy - and important for the vote always to turn out 'their way.'

The Western sexual revolution sucks. It has not worked well enough for women.

The vulva, clitoris, and vagina are actually best understood as the surface of an ocean that is shot through with vibrant networks of underwater lightning - intricate and fragile, individually varied neural pathways.

Citizens who live or work near protest sites or marches have every right to be free of violence from protesters, and they should never be subjected to destruction of property.

Every woman is wired differently. Some women's nerves branch more in the vagina; other women's nerves branch more in the clitoris. Some branch a great deal in the perineum, or at the mouth of the cervix. That accounts for some of the differences in female sexual response.

Since Reagan there has been this tradition, which has become a cliche, of promising morning in America, this fake optimism, we're the best, the city on the hill. In fact the great American task is self-scrutiny.

In a fascist shift, reporters start to face more and more harassment, and they have to be more and more courageous simply in order to do their jobs.

A utopian future for the Internet could be secured if the heavy-duty influencers - and the grassroots influencers tweeting along - can create a new global organization peopled with defenders of Internet freedom.

Until recently the locus of sexual fantasy was peopled with images actually glimpsed or were sensations actually felt, or private imaginings taken from suggestions in the real world, a dream well where weightless images from it floated, transformed by imagination. It prepared children, with these hints and traces of other people's bodies, to become adults and enter the landscape of adult sexuality and meet the lover face to face. Lucky men and women are able to keep a pathway clear to that dream well, peopling it with scenes and images that meet them as they get older, created with their own bodies mingling with other bodies; they choose a lover because of a smell from a coat, a way of walking, the shape of a lip, belong in their imagined interior and resonate back in time deep into the bones that recall childhood and early adolescent imagination.

Documentary film without nuanced journalistic sourcing risks being sensational, tendentious or broad-brushed.

Consumer culture is best supported by markets made up of sexual clones, men who want objects and women who want to be objects, and the object desired ever-changing, disposable, and dictated by the market. The beautiful object of consumer pornography has a built-in obsolescence, to ensure that as few men as possible will form a bond with one woman for years or for a lifetime, and to ensure that women's dissatisfaction with themselves will grow rather than diminish over time. Emotionally unstable relationships, high divorce rates, and a large population cast out into the sexual marketplace are good for business in a consumer economy. Beauty pornography is intent on making modern sex brutal and boring and only as deep as a mirror's mercury, anti-erotic for both men and women.

When women breached the power structure in the 1980s?two economies finally merged. Beauty was no longer just a symbolic form of currency: it literally became money.

Dopamine can be read as the ultimate feminist chemical in the female brain.

Democracy is disruptive. Around the world, peaceful protesters are being demonised for this, but there is no right in a democratic civil society to be free of disruption. Protesters ideally should read Gandhi and King and dedicate themselves to disciplined, long-term, non-violent disruption of business as usual - especially disruption of traffic.

The beauty myth is not about women at all. It is about men's institutions and institutional power.

Beauty discrimination has become necessary, not from the perception that women will not be good enough, but that they will be, as they have been, twice as good.

I am delighted to be joining 'Guardian U.S.'s team as a weekly columnist, and to have the chance to address American and global current events on its distinguished platform. 'Guardian U.S.' brings the 'Guardian's hard-hitting investigative brand to a new focus on American news and opinion.

Modern cosmetic surgeons have a direct financial interest in a social role for women that requires them to feel ugly. They do not simply advertise for a share of a market that already exists: Their advertisements create new markets. It is a boom industry because it is influentially placed to create its own demand through the pairing of text with ads in women's magazines. The industry takes out ads and gets coverage; women get cut open. They pay their money and they takes their chances. As surgeons grow richer, they are able to command larger and brighter ad spaces.

The Rites of Beauty also seduce women by meeting their current hunger for color and poetry. As they make their way into male public space that is often prosaic and emotionally dead, beauty's sacraments glow brighter than ever. As women are inundated with claims on their time, ritual products give them an alibi to take some private time for themselves. At their best they give women back a taste of mystery and sensuality to compensate them for their days spent in the harsh light of the workplace.

Since middle-class Western women can best be weakened psychologically now that we are stronger materially, the beauty myth, as it has resurfaced in the last generation, has had to draw on more technological sophistication and reactionary fervor than ever before. The modern arsenal of the myth is a dissemination of millions of images of the current ideal; although this barrage is generally seen as a collective sexual fantasy, there is in fact little that is sexual about it. It is summoned out of political fear on the part of male-dominated institutions threatened by women's freedom, and it exploits female guilt and apprehension about our own liberation
latent fears that we might be going too far.

Victorian feminists made the mistake of making membership of the sisterhood conditional on signing up to a particular policy agenda. Marxist feminists made a similar mistake of saying, 'You can't be a real feminist unless you join with miners, the unions, the vegans.'

The beauty myth posited to women a false choice: Which will I be, sexual or serious? We must reject that false and forced dilemma. Men's sexuality is taken to be enhanced by their seriousness; to be at the same time a serious person and a sexual being is to be fully human. Let's turn on those who offer this devil's bargain and refuse to believe that in choosing one aspect of the self we must thereby forfeit the other. In a world in which women have real choices, the choices we make about our appearance will be taken at last for what they really are: no big deal.

Only then will women be able to talk about what "beauty" really involves: the attention of people we do not know, rewards for things we did not earn, sex from men who reach for us as for a brass ring on a carousel, hostility and scepticism from other women, adolescence extended longer than it ought to be, cruel aging, and a long hard struggle for identity. And we will learn that what is good about "beauty" - the promise of confidence, sexuality, and the self-regard of a healthy individuality - are actually qualities that have nothing to do with "beauty" specifically, but are deserved by and, as the myth is dismantled, available to all women. The best that "beauty" offers belongs to us all by right of femaleness. When we separate "beauty" from sexuality, when we celebrate the individuality of our features and characteristics, women will have access to a pleasure in our bodies that unites us rather than divides us. The beauty myth will be history.

When [beauty pornography is] aimed at men, its effect is to keep them from finding peace in sexual love. The fleeting chimera of the airbrushed centerfold, always receding before him, keeps the man destabilized in pursuit, unable to focus on the beauty of the woman
known, marked, lined, familiar - -who hands him the paper every morning.

Beauty provokes harassment, the law says, but it looks through men's eyes when deciding what provokes it.

My job is to notice echoes and notice resonances. Scientists are not supposed to do the same thing that cultural critics do.

The human beings at the helm of the new nation [USA], whatever their limitations [slave owners, anti-democracy], were truly revolutionary. The theory of liberty born in that era, the seed of the idea, was perfect.
More important, the idea itself carried within it the moral power to correct the contradictions in its execution that were obvious from the very birth of the new nation.

Women who love themselves are threatening; but men who love real women, more so.

Women are told for so long that our feelings - our internal sensations of pain, pleasure, joy, sadness, or anger - are too much, or wrong, or bad. So eventually we can't stop thinking and thinking about these problems, trying to think them out, but we stop feeling our feelings about them.

Culture stereotypes women to fit the myth by flattening the feminine into beauty-without-intelligence or intelligence-without-beauty; women are allowed a mind or a body but not both.

The proof that the One Stone Solution is political lies in what women feel when they eat 'too much': guilt. Why should guilt be the operative emotion, and female fat be a moral issue articulated with words like good and bad? If our culture's fixation on female fatness of thinness were about sex, it would be a private issue between a woman and her lover; if it were about health, between a woman and herself. Public debate would be far more hysterically focused on male fat than on female, since more men [40 percent] are medically overweight than women [32 percent] and too much fat is far more dangerous for men than for women ...
... But female fat is the subject of public passion, and women feel guilty about female fat, because we implicitly recognize that under the myth, women's bodies are not our own but society's, and that thinness is not a private aesthetic, but hunger a social concession exacted by the community.

The problem with cosmetics exists only when women feel invisible or inadequate without them. The problem with working out exists only if women hate ourselves when we don't. When a woman is forced to adorn herself to buy a hearing, when she needs her grooming in order to protect her identity, when she goes hungry in order to keep her job, when she must attract a lover so that she can take care of her children, that is exactly what makes "beauty" hurt. Because what hurts women about the beauty myth is not adornment, or expressed sexuality, or time spent grooming, or the desire to attract a lover. Many mammals groom, and every culture uses adornment. "Natural" and "unnatural" are not the terms in question. The actual struggle is between pain and pleasure, freedom and compulsion.

How is it even sustainable in 21st-century America that women earn, on average, 77 cents for every dollar earned by men?

Women's flesh is evidence of a God-given wrongness; whereas fat men are fat gods.

How might women act beyond the myth? Who can say? Maybe we will let our bodies wax and wane, enjoying the variations on a theme, and avoid pain because when something hurts us it begins to look ugly to us. Maybe we will adorn ourselves with real delight, with the sense that we are gilding the lily. Maybe the less pain women inflict on our bodies, the more beautiful our bodies will look to us. Perhaps we will forget to elicit admiration from strangers, and find we don't miss it; perhaps we will wait our older faces with anticipation, and be unable to see our bodies as a mass of imperfections, since there is nothing on us that is not precious.

something important is indeed at stake that has to do with the relationship between female liberation and female beauty.

To live in a culture in which women are routinely naked where men aren't is to learn inequality in little ways all day long. So even if we agree that sexual imagery is in fact a language, it is clearly one that is already heavily edited to protect men's sexual
and hence social
confidence while undermining that of women.

You do not win by struggling to the top of a caste system, you win by refusing to be trapped within one at all.

Rape and sexual assault ... should be understood not just as a form of forced sex, they should also be understood as as a form of injury to the brain and body, and even as a variant of castration.

I'm a big believer in debate and difference of opinion.

The press doesn't stop publishing, by the way, in a fascist escalation; it simply watches what it says. That too can be an incremental process, and the pace at which the free press polices itself depends on how journalists are targeted.

Only God, my dear," wrote Yeats blithely, "Could love you for yourself alone/And not your yellow hair." This quote is meant as a bit of lighthearted verse. But it is an epic tragedy in three lines.

The economics of industrialized countries would collapse if women didn't do the work they do for free: According to economist Marilyn Waring, throughout the West it generates between 25 and 40 percent of the gross national product.

The beauty myth is always actually prescribing behaviour and not appearance.

The real issue has nothing to do with whether women wear makeup or don't, gain weight or lose it, have surgery or shun it, dress up or down, make our clothing and faces and bodies into works of art or ignore adornment altogether. The real problem is our lack of choice.

We need to insist on making culture out of our desire: making paintings, novels, plays and films potent and seductive and authentic enough to undermine and overwhelm the Iron Maiden.

The surgeons' market is imaginary, since there is nothing wrong with women's faces or bodies that social change won't cure; so the surgeons depend for their income on warping female self-perception and multiplying female self-hatred.

The surgeons are playing on the myth's double standard for the function of the body. A man's thigh is for walking, but a woman's is for walking and looking "beautiful." If women can walk but believe our limbs look wrong, we feel that our bodies cannot do what they are meant to do; we feel as genuinely deformed and disabled as the unwilling Victorian hypochondriac felt ill.