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 theleft appear not to understand what it is that feminists are trying to do. Feminists are trying to destroy a sex hierarchy, a race hierarchy, aneconomic 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 outhow 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? Howdoes 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 toapproach 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.

~ Andrea Dworkin

The real core of the feminist vision, its revolutionary kernel if you will, has to do with the abolition of all sex roles - that is, an absolute transformation of human sexuality and the institutions derived from it. In this work, no part of the male sexual model can possibly apply. Equality within the framework of the male sexual model, however that model is reformed or modified, can only perpetuate the model itself and the injustice and bondage which are its intrinsic consequences. I suggest to you that transformation of the male sexual model under which we now all labor and love begins where there is a congruence, not a separation, a congruence of feeling and erotic interest; that it begins in what we do know about female sexuality as distinct from male - clitoral touch and sensitivity, multiple orgasms, erotic sensitivity all over the body (which needn't - and shouldn't - be localized or contained genitally), in tenderness, in self-respect and in absolute mutual respect. For men I suspect that this transformation begins in the place they most dread - that is, in a limp penis. I think that men will have to give up their precious erections and begin to make love as women do together. I am saying that men will have to renounce their phallocentric personalities, and the privileges and powers given to them at birth as a consequence of their anatomy, that they will have to excise everything in them that they now value as distinctively male. No reform, or matching of orgasms, will accomplish this.

~ Andrea Dworkin

Inferiority is not banal or incidental even when it happens to women. It is not a petty affliction like bad skin orcircles under the eyes. It is not a superficial flaw in an otherwiseperfect picture. It is not a minor irritation, nor is it a trivialinconvenience, an occasional aggravation, or a regrettable but(frankly) harmless lapse in manners. It is not a “point of view”that some people with soft skins find “ offensive. ” It is the deepand destructive devaluing of a person in life, a shredding of dignity and self-respect, an imposed exile from human worthand human recognition, the forced alienation of a person fromeven the possibility of wholeness or internal integrity. Inferiorityputs rightful self-love beyond reach, a dream fragmented byinsult into a perpetually recurring nightmare; inferiority createsa person broken and humiliated inside. The fragments—scattered pieces and sharp slivers of someone who can neverbe made whole—are then taken to be the standard of what isnormal in her kind: women are like that. The insult that hurther—inferiority as an assault, ongoing since birth—is seen as aconsequence, not a cause, of her so-called nature, an inferior nature. In English, a graceful language, she is even called apiece. It is likely to be her personal experience that she is insufficientlyloved. Her subjectivity itself is second-class, her experiencesand perceptions inferior in the world as she is inferiorin the world. Her experience is recast into a psychologicallypejorative judgment: she is never loved enough because she isneedy, neurotic, the insufficiency of love she feels being in andof itself evidence of a deep-seated and natural dependency. Herpersonal experiences or perceptions are never credited as havinga hard core of reality to them. She is, however, never lovedenough. In truth; in point of fact; objectively: she is never lovedenough. As Konrad Lorenz wrote: “ I doubt if it is possible tofeel real affection for anybody who is in every respect one’s inferior.” 1 There are so many dirty names for her that one rarelylearns them all, even in one’s native language.

~ Andrea Dworkin

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 experience 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.

~ Andrea Dworkin