Misogyny as Fear: Cross‑Cultural Roots and Psychogenic Theory

Name: Why Men Fear Women
Uploaded: 2026-05-01T16:29:19+00:00
Duration: 21 min 44 s
Channel: Academy of Ideas
Description: Summary and key takeaways on Why Men Fear Women: Summary & Key Takeaways, covering The Nature of Misogyny Misogyny is redefined here as an irrational fear of

Academy of Ideas

May 01, 2026

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21 min video

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Misogyny is redefined here as an irrational fear of women rather than a simple hatred. This fear appears in virtually every culture and epoch, showing that misogyny is not a Western invention or a byproduct of capitalism. Hatred of women often masks this deeper, unreasonable dread.

Anthropological Evidence

Among hunter‑gatherer societies, fear of the female body can become a full‑blown phobia. In New Guinea, elders warn boys that prolonged contact with women causes the skin to wither and internal organs to waste, treating female sexuality as a “magnet” for malevolent forces. The Etoro men of the highlands abstain from sexual activity for roughly two‑thirds of the year to avoid what they perceive as a draining influence of women. Such rituals illustrate a cultural defense against a feared “female drainage.”

Western Cultural Expressions

Western myth and philosophy repeatedly cast women as moral and spiritual threats. Sirens, mermaids, and femme fatales embody the deadly, seductive woman archetype. Philosophers such as Schopenhauer and Nietzsche described women as inherently deceptive and hostile to truth, while religious narratives link Eve to the origin of sin and chaos. These portrayals reinforce the notion that women embody danger rather than merely physical difference.

The Psychogenic Theory

The psychogenic account proposes that boys begin life with a “proto‑feminine” identity, a mirroring of the mother’s gender. To become men, they must violently dis‑identify from this identity, a process that creates a lifelong fear of the feminine within themselves. This internal conflict produces a “projection mechanism”: the longing for infantile maternal comfort threatens masculine autonomy, so men attribute that dangerous desire to women, turning an inner phobia into external misogyny. The resulting ambivalence cycle mixes attraction and dread, idolizing women while demonizing them.

Resolution and Integration

Misogyny functions as an externalization of unresolved internal conflict. Men who fear women most often also need them most. Healthy development requires a father’s presence to guide the son’s separation from the mother without fostering anger toward women. Self‑knowledge—accepting the divided self and integrating the repressed “feminine” side—offers a path out of fear‑based misogyny.

Key Quotable Lines
- “In time we hate that which we often fear.”
- “The very biology that gave birth to man, paradoxically, is seen as antithetical to man’s well‑being and existence.”
- “Men who hate women hate themselves even more. What they really hate (and fear) is the ‘femaleness’ within.”
- “Only self‑knowledge can free men from fear of women, and self‑knowledge in this case means the acceptance of the divided self within.”

Takeaways

Misogyny is reframed as an irrational fear of women that appears across cultures and history, not merely a Western or capitalist construct.
Anthropological records from New Guinea and other hunter‑gatherer societies describe a phobia of the female body, linking contact with women to physical wasting and evil forces.
Western myths, philosophy, and religion repeatedly portray women as deceptive, dangerous, or the source of sin, reinforcing the fear‑based narrative.
The psychogenic theory proposes that boys begin with a “proto‑feminine” identity tied to the mother and must violently dis‑identify to form masculinity, creating a lifelong fear of femininity.
Integration of the divided self through paternal guidance and self‑knowledge can reduce projected anger toward women, suggesting a path beyond misogynistic fear.

Frequently Asked Questions

What is the 'proto‑feminine' identity and how does it relate to misogyny?

The proto‑feminine identity refers to the early childhood sense of self that mirrors the mother’s gender, giving boys a feminine self‑image. To achieve masculinity they must reject this identity; the violent dis‑identification generates fear of the feminine, which is then projected onto women as misogyny.

How do New Guinea tribal beliefs illustrate the fear component of misogyny?

New Guinea elders warn boys that proximity to women causes skin to wither and internal organs to waste, treating female bodies as conduits for evil. This belief translates into a cultural phobia where sexual abstinence protects the community, exemplifying how fear—not hatred—drives misogynistic practices.

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Misogyny The Male Malady David Gilmore Recommended

This book is the primary academic source cited in the lecture, providing a comprehensive anthropological and psychological analysis of the roots of misogyny.

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Books On Male Psychology And Development

These books explore the developmental challenges of masculinity and the psychological processes of separation and identity formation discussed in the lecture.

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Journaling Notebook For Self Reflection

The lecture emphasizes the necessity of self-knowledge and integrating the 'divided self' to overcome projection-based fears.

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Full Transcript YouTube

Given that man is the physically stronger sex, it 
may seem preposterous to claim that many men fear  
women more than women fear men. Yet across 
cultures and throughout history, women have  
often been portrayed as the greatest threat 
to man. In Women, Fire, and Dangerous Things,  
the American linguist and philosopher George 
Lakoff shows how in many languages there is a  
deep metaphorical connection between 
the words “woman” and “danger.” 
 
In this video, drawing from the anthropologist 
David Gilmore’s book Misogyny: The Male Malady,  
we examine the anthropological and cultural 
evidence showing that man’s fear of woman  
is a cross-cultural phenomenon and we 
explore how the early developmental  
process of boys contributes to this fear. 
Misogyny is commonly defined as contempt,  
hatred, or prejudice towards women. But a more 
complete definition of this phenomenon should  
include fear as well. For much of the hate of the 
misogynist is a mask for his fear of the female  
sex. In Antony and Cleopatra, William Shakespeare 
famously wrote: “In time we hate that which we  
often fear.” And as David Gilmore writes: 
“…by “misogyny” I mean an unreasonable fear or  
hatred of women that takes on some palpable 
form in any given society.…Some men are not  
misogynists. These men have successfully resolved 
their inner conflicts over women…But most men  
have not been so successful…misogyny is not a 
Western invention, nor is it confined to modern  
capitalist societies, as many feminists and 
Marxists have argued for many years…misogyny  
shows no correlation with any particular form 
of society; it occurs everywhere… misogyny is  
indeed close to being universal, as 
our data will amply demonstrate.”
 
David Gilmore, Misogyny: The Male Malady
It is not an exaggeration to state that  
man’s preoccupation with woman’s body is 
the greatest obsession in history. Yet this  
obsession is shadowed by an equally powerful 
fear. For man not only desires the female body,  
he also experiences it as something foreign, 
mysterious, and potentially dangerous. Among  
hunter-gatherer cultures, this fear of the female 
body takes the form of a full-blown phobia.  
 
The aboriginal tribes of the 
highlands of Melanesia, or New Guinea,  
remained undiscovered and untouched by outside 
influence until the mid-to-late 20th century.  
When anthropologists first encountered these 
tribes, they observed that the aboriginal men  
harbored a deep and intense fear of the female 
body. In summarizing these anthropological  
studies, David Gilmore writes:  
“…literally all publications start off  
by noting a curious degree of sex antagonism as 
a salient feature, if not the standout feature,  
of most highland societies. There is probably no 
place on earth where men have such a pervasive  
fear and loathing of women…Nowhere else in 
the world does fear of the female body reach  
such a terrible, staggering pitch.” 
David Gilmore, Misogyny: The Male Malady
 
According to the aboriginal men of New Guinea, 
prolonged contact with a woman’s body can cause  
serious illness that causes the skin to wither and 
the organs to waste away. The anthropologist John  
Langness observed the male elders of one tribe 
warn the adolescent boys that if they spend too  
much time in close physical proximity with women, 
“their skins will be ‘no good,’ their work will  
‘go wrong’ and they will die young”. 
The aboriginal fear of the female body  
reaches its most intense expression in anxieties 
surrounding her reproductive functions and sexual  
organ. Menstrual blood is regarded as one of the 
most dangerous substances a man can encounter;  
contact with a mere drip of it is thought 
to be able to kill a young and strong man.  
While the female genitalia are not only considered 
potentially poisonous but also the conduit through  
which malevolent forces enter the world. 
The very biology that gave birth to man,  
paradoxically, is seen as antithetical 
to man’s well-being and existence. 
 
“So through her sexual organs a woman, even 
if unintentionally, is believed to act as a  
constant magnet to the evil powers that populate 
the world’s subterranean realm…” explains Gilmore.  
“Women attract these evil powers without 
even being aware of it, and thus seriously  
endanger both nature and society…Mother, 
wife, sister . . . no matter; woman’s body  
is the harbinger of all human evil.” 
David Gilmore, Misogyny: The Male Malady
 
Like all men, aboriginal men desire sex, but 
they also believe that too much of it weakens  
them and can even kill them. The anthropologist 
Raymond Kelly noted that among the Etoro tribe,  
the men ritually abstain from sexual contact with 
women for around two-thirds of the year. For the  
New Guinea aboriginal man, sex drains him of his 
vital essence, while at the same time enhancing  
the strength and vitality of women. 
“Throughout the entire highland region,  
men conclude that women pursue sex 
precisely in order to capture semen,  
to enhance well-being, to deplete the male victim, 
and to strengthen themselves in the process.”
 
David Gilmore, Misogyny: The Male Malady
These fears of the female body are not only found  
in the male-dominated aboriginal tribes of New 
Guinea. Among the matrilineal Crow, where women  
control significant property and hold relatively 
high status, as well as the Semai of the Malay  
Peninsula, a non-violent people described by 
David Gilmore as “the least sexist group of  
people on the face of the earth,” the same fear of 
the feminine body exists. As Gilmore notes: “These  
beliefs are not confined to what are referred to 
as male-dominated cultures, nor to patrilineal  
societies where women’s position is low” 
(David Gilmore, Misogyny: The Male Malady).
 
Nor are such beliefs confined to aboriginal 
societies, as parallel fears of the feminine can  
be found throughout Western history. But whereas 
many aboriginal tribes located the danger of woman  
in her physicality, Western man has more often 
portrayed her as a moral and spiritual threat. 
 
As far back as the 7th century BC, the ancient 
Greek poet Semonides wrote: “Yes, women are the  
greatest evil Zeus has made, and men are bound to 
them hand and foot, with impossible knots by god.”  
Subsequent Greek and Roman poets echoed this idea 
by claiming that women are the original source of  
“kaki”, or evil, in this world, and that they 
were created by the gods to torment men. 
 
“Roman poets like Ovid, Hesiod, and Juvenal 
wrote long treatises heaping scorn and abuse  
upon women and everything pertaining 
to them and urging men to avoid sex  
and marriage completely (Coole 1988).” 
David Gilmore, Misogyny: The Male Malady
 
Western mythology is also rife with fears of 
the female. In a myth that echoes the aboriginal  
belief that the female genitalia are a gateway for 
malevolent forces, it is Pandora who opens a box  
that releases evil into the world. Ancient Greek 
mythology is filled with female figures – sirens,  
nymphs, lamias, and Furies – who lure, 
ensnare, and ultimately destroy men.  
Many of these mythological females live in water 
and attract men with their beauty only to drag  
them underwater. This motif persists throughout 
Western history. In Icelandic myths, for example,  
women are portrayed as “rivers of poison,” into 
which men, like flies drawn to honey, taste  
sweetness for a brief moment, and then drown. 
“The philosopher Dorothy Dinnerstein (1976) finds  
the image of the siren or mermaid, the female 
sea creature who rises from the dark sea depths  
to drag men down, to be virtually universal in 
folklore. In his book on monsters and demons,  
David Williams (1996:187) calls this siren 
figure the most widely represented monster  
throughout history, putting a female face on the 
horrific and the grotesque for all times.” 
 
David Gilmore, Misogyny: The Male Malady
The siren is a mythological representation  
of the femme fatale – the seductive yet deadly 
woman – which is a common symbol across the  
centuries. In the 18th century, the English poet 
John Gay wrote: “The fly that sips treacle is  
lost in the sweets, So he that tastes woman, 
ruin meets.” In the operas of Richard Wagner,  
the goddess Venus ensnares men in realms 
of sensual pleasure, thus diverting them  
from their higher, heroic pursuits. In capturing 
the widespread belief that every woman embodies  
something of the femme fatale, Gilmore writes: 
“Women are evil because of their sexual allure,  
which, by disguising all this teeming 
malevolence with a pretty exterior,  
puts men in physical and moral danger of 
immorality. This physical attractiveness is,  
in fact, the strategy for their treachery and 
duplicity, for it is their appeal to men’s senses  
that cheats, betrays, deceives. And so women are 
among the most dangerous things on earth.” 
 
David Gilmore, Misogyny: The Male Malady
Western philosophy and literature are likewise  
filled with men expressing the view that women 
are inherently dangerous. The German philosopher  
Arthur Schopenhauer argued that because 
women are constitutionally weaker than men,  
they have become master deceivers in order to 
survive and achieve their reproductive ends.  
“They are driven to rely not on force but on 
cunning; hence their instinctive subtlety and  
their tendency to tell lies” (Arthur Schopenhauer, 
On Women). Friedrich Nietzsche echoed this idea by  
arguing that women are constitutionally incapable 
of telling the truth: “What is truth to a woman?  
From the beginning, nothing has been more alien, 
repugnant and hostile to women than truth—her  
great art is her lie” (Friedrich Nietzsche, Beyond 
Good and Evil). While the writer DH Lawrence did  
not hold back in expressing what he thought 
to be the “colossal evil of the united spirit  
of Woman that is sending out waves of destructive 
malevolence which eat out the inner life of a man,  
like a cancer” (DH Lawrence, Studies 
in Classic American Literature) 
 
The foundational texts and teachings of all 
the world’s major religions likewise provide  
evidence for man’s fear of the feminine. 
“In most of the world’s messianic religions…sin  
is brought into the world by women. It 
is always First Woman, never First Man,  
who, because of innate character flaws, 
capitulates to the devil’s blandishments.”
 
David Gilmore, Misogyny: The Male Malady
In the Book of Genesis, it is Eve who  
succumbs to the serpent’s deceptions, eats the 
forbidden fruit, and convinces Adam to disobey  
God which results in their expulsion from 
paradise and the fallen state of humanity.  
As the 4th century theologian Saint Ambrose 
of Milan wrote: “The woman was first deceived,  
and it was she who deceived the man…Adam was 
not deceived, but the woman was deceived and  
was in sin.” In the biblical apocryphal texts, 
one finds warnings about “the ruinous power,  
which women can exercise over men,” as well as 
the claim that “All wickedness is but little  
compared to the wickedness of a woman.” While the 
medieval bishop Marbod of Rennes went as far to  
link woman with the devil. As he wrote: 
“Countless are the traps which the scheming  
enemy [the devil] has set throughout the 
world’s paths and plains: but among them  
the greatest—and the one scarcely anybody can 
evade—is woman. Woman, the unhappy source,  
evil root, and corrupt offshoot, who brings 
to birth every sort of outrage throughout the  
world. . . . Woman subverts the world; woman the 
sweet evil, compound of honeycomb and poison.” 
 
Marbod of Rennes
In the religion of Islam,  
the same fears can be found. Upon his ascension to 
heaven, the prophet Muhammad is reported to have  
said that “hell was populated above all by women”. 
While on his deathbed he is said to have stated:  
“After my disappearance, there will be no 
other greater source of chaos and disorder  
for my nation than women.” In her study 
of Islam, the Moroccan sociologist Fatima  
Mernissi goes so far as to argue that “The 
entire Muslim social structure can be seen  
as an attack on, and a defense against, the 
disruptive power of female sexuality.” 
 
Even in Buddhism, a spiritual tradition associated 
with peace and kindliness to all living creatures,  
women are depicted as morally degraded 
enchantresses who, through deceptions and lies,  
lure men away from the righteous spiritual path. 
As one Buddhist traditional verse puts it: 
 
“’Tis nature’s law that rivers wind; Trees 
grow of wood and kind; And, given opportunity,  
All women work iniquity. A sex composed of 
wickedness and guile, Unknowable, uncertain  
as the path Of fishes in the water—womankind Hold 
truth for falsehood, falsehood for the truth!” 
 
Andabhuta Jātaka
Because man’s fear  
of woman appears in similar forms across 
cultures and religions throughout history,  
it cannot be adequately explained by social 
structures, institutions, or belief systems.  
Its roots must lie in the psyche of man. 
“…it is because misogyny is so widespread and  
so pervasive among men everywhere that it 
must be psychogenic in origin, a result of  
identical experiences in the male developmental 
cycle, rather than caused by the environment.”
 
David Gilmore, Misogyny: The Male Malady
The developmental roots of man’s fear of women can  
be traced back to the earliest stage of life, when 
the mother stands as the omnipresent figure in the  
child’s world. As the source of nourishment, 
comfort, and that indispensable motherly love,  
she is the central figure of early experience. 
Embedded in this maternal environment, both boys  
and girls unconsciously mirror the mother’s gender 
identity and develop what the psychiatrist Robert  
Stoller called a “proto-feminine identity”. 
“…a boy’s earliest experience of gender is really  
not neuter but female, a mirroring 
of the gender of his mother.”
 
Eugene Monick, Castration and Male Rage
Or as Stoller writes:  
 
“If, as is suggested, there is a stage at the 
beginning of life in both males and females  
when one feels as if a part of mother, this 
will establish a feminine quality in one’s  
identity. While helpful for the girl who 
is to become feminine, it can threaten the  
boy’s capacity for masculinity.”
Robert Stoller, Symbiosis Anxiety  
and the Development of Masculinity 
Because an infant boy initially forms  
a feminine-oriented identity, in order to 
later develop a masculine identity he must  
psychologically distance himself from the mother 
and reject the proto-feminine identity that was  
unconsciously formed in the earliest stages 
of life. As the Indian proverb puts it: “men  
are born of women, nurtured and loved by women, 
protected and dominated by women, yet they must  
become men”. Or as David Gilmore continues: 
“…all boys feel this irreducible core feminine  
identity as a threat to their masculine self, 
an inner softness or weakness, a deficiency  
lurking within. It must be repudiated so that 
the boy can later develop a manly identification  
consonant with cultural expectations; that is, 
the boy at some point must “dis-identify with  
the mother” to become a true male as defined 
by convention (Greenson 1978). The process  
of disidentifying with mother…includes an often 
violent rejection of everything feminine, so that  
masculinity becomes defined as the opposite 
of, and a distancing from, femininity.” 
 
David Gilmore, Misogyny: The Male Malady
But this process of disidentifying with the mother  
and repudiating the feminine within, is no easy 
task; in fact, it is the one of the most difficult  
a boy must face. For the mother is the source of 
comfort, security, and unconditional love. The  
earliest years of life, before self-consciousness 
fully emerges, are marked by a state of ease and  
contentment in which the child is cared 
for without effort or responsibility.  
 
“Mother is warmth, mother is food, mother is the 
euphoric state of satisfaction and security.”
 
Erich Fromm, The Art of Loving
A boy does not relinquish his  
bond with the mother willingly. Historically, 
harsh rites of passage, designed to forcibly  
separate the boy from the maternal world and 
initiate him into manhood, were practiced by  
almost all cultures. Underlying these rites of 
passage was the recognition that within the male  
psyche there exists a regressive longing to 
remain in, or return to, that paradisal and  
infantile state of dependence on the feminine. 
“Regressive wishes seem to be felt as a return to  
a primordial premasculine state, to infancy—that 
is, to a condition associated with femininity.”
 
David Gilmore, Misogyny: The Male Malady
Especially as a boy matures into adolescence  
and then adulthood, these regressive wishes become 
increasingly unacceptable – for to give into them  
means the extinction of masculinity. Within most 
men, therefore, there exists an innate conflict:  
on the one hand they are drawn toward what the 
anthropologist Thomas Gregor called “the path  
back to fusion with the mother and the pleasures 
of infancy,” while at the same time they fear,  
resist, and despise these regressive 
impulses that arise from within. 
 
“…the boy, more than the girl, has a powerfully 
ambivalent response to this universal regressive  
wish. On the one hand he feels it as a pleasurable 
symbiosis with the mother—a recapturing of the  
carefree, prelapsarian world of infancy—but on the 
other hand he senses it as dangerous backsliding  
that is as terrifying as it is pleasurable, 
for it means extinction of masculinity.” 
 
David Gilmore, Misogyny: The Male Malady
In an attempt to deal with the anxiety this inner  
conflict evokes, many men project it onto women 
so that what is, in reality, an internal struggle  
comes to be experienced as an external threat. 
The result is a paranoid fear or phobia of women,  
that in many men takes the form of hatred or 
contempt. And in some cases – such as the Salem  
witch hunts – this fear of woman expands into 
full-blown psychoses. Or as Gilmore writes: 
 
“…phobias are projections, attributions to others 
of one’s own repressed wishes…phobias are either  
projections of the repressed wishes or they 
are displacements by which inner conflicts  
find objectification in scapegoats. Phobia 
formation is what psychoanalysts call “the  
defense mechanism of externalization”…misogyny 
has all the earmarks of a typical phobia,  
with fears focusing on woman, who is demonized 
as the implacable, omnipotent foe.” 
 
David Gilmore, Misogyny: The Male Malady
The fact that many men project their desire for,  
and fear of, their own regressive impulses onto 
women helps explain why their feelings towards  
women are marked by such intense ambivalence. 
For on the one hand men fear women, but they also  
admire, desire, and idolize them. This ambivalence 
has been expressed throughout history in religion,  
literature, and myth. Hesiod described 
woman as a “beautiful evil,” while Catullus,  
writing of his mistress, confessed: “I love and 
I hate.” Mythological figures such as the sphinx,  
half alluring woman, half monstrous beast, 
embody this union of attraction and dread. 
 
“…it seems abundantly clear that many, if 
not most, of men’s feelings about women are  
a hodgepodge of strongly contrasting impulses, 
starkly contradictory affects and fantasies…It  
seems that wherever we find misogyny, we also 
find its diametric opposite in equal measure:  
and this is the key to misogyny.”
David Gilmore, Misogyny: The Male Malady
 
If this explanation is valid, then it follows 
that the more a man fears or hates women,  
the more he simultaneously longs for and needs 
them. In other words, men who appear most overtly  
misogynistic may, in fact, be the ones most deeply 
driven by a powerful yet unacknowledged yearning  
for the very women they denounce. 
“Ambivalence occurs when one experiences  
diametrically opposed emotions at the same 
time: the affected person is drawn in opposite  
directions, torn by incompatible emotions. He 
feels anxiety because he cannot reconcile the  
clashing feelings…this tension-ridden state, 
not simple hatred or a wish to dominate,  
accounts for men’s denigration of women…It is 
not surprising that the men who most deplore  
and distrust women are the same ones who 
most admire, want, and need them.” 
 
David Gilmore, Misogyny: The Male Malady
Although the regressive impulses that underlie  
man’s fear of women originate in his early 
dependence on the mother, David Gilmore notes that  
the father–son relationship plays a crucial role 
in shaping a boy’s later attitudes toward women.  
He draws on a comparative synthesis study by the 
anthropologist James Taggart, who discovered that  
fathers who are more involved in a boy’s life 
“help their sons separate from the mother with  
less anger toward women”. This is a promising 
finding, but given that absent fathers are now  
the norm, with about half of all boys growing 
up without a present father in the household,  
many are deprived of the masculine guidance needed 
to develop a healthy relationship to women. 
 
Like many deep-rooted social problems, the 
responsibility ultimately rests with individual  
men to recognize that conflicting feelings 
toward women are, in reality, conflicts within  
themselves. This requires bringing regressive 
impulses into consciousness, and rather than  
indulging in them acknowledging, accepting, 
integrating, and mastering them. It requires the  
awareness that when one hates or fears woman, one 
is really hating and fearing parts of oneself. 
 
“…men who hate women hate themselves 
even more. What they really hate (and  
fear) is the “femaleness” within.”
David Gilmore, Misogyny: The Male Malady
 
Only if more men undergo this evolution of 
consciousness can the deep division that exists  
at the heart of our species – a millennia 
old war between men and women – give way  
to a more harmonious relationship between the 
sexes and an elevated form of human life. “A  
species divided itself cannot stand”, writes 
Robert Meagher. Or as Gilmore concludes: 
 
“Only self-knowledge can free men from fear 
of women, and self-knowledge in this case  
means the acceptance of the divided self 
within…And only through such an acceptance  
can men appreciate the loveliness, gentleness, 
and beauty of women…Men and women thus united,  
misogyny will wither away of its own accord. 
And on that ambiguous note, we end.” 
 
David Gilmore, Misogyny: The Male Malady
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