Masculinity (n.) as the male principle is imagined in science as active and monocausal, if not autogenetic.
The Masculinity (n.) passes as unmarked: man is conflated with the universal person while woman alone is defined by her sex.
Masculinity (n.) performed by a woman is always, in effect, to perform a little less — femininity being cast as the spectacular gender.
Masculinity (n.) is a conflict between demanding full recognition of autonomy and wanting a woman to return him to the pleasures before he was an individual.
Masculinity (n.) and femininity may be rooted in unresolved homosexual cathexes: the refused same-sex object is incorporated and reemerges as discrete sexual “natures.”
Masculinity (n.) once consolidated implies bits and pieces of it scattered diffusely through the psyche, until an exclusive heterosexual choice gathers them.
Masculinity (n.) as 'man, properly speaking' will always feel slights and injuries where homosexual desire might have lived, and makes that imagined injury the basis of social feeling and citizenship.
The Masculinity (n.) is the impenetrable penetrator in Plato, and the feminine the invariably penetrated — positions that hold only so long as resemblance between them is forbidden.
Masculinity (n.) in its heightened and consolidated form is the culmination of disavowed male homosexuality — keeping the feminine unthinkable and unnameable.
Masculinity (n.) is a synecdochal collapse: men become men by approximating a position that reduces masculinity to its 'part' and idealizes that part as the governing symbol.
Masculinity (n.) is not an origin but the effect of a prohibition that outlaws the spectre of lesbian resemblance as masculinism — fundamentally dependent on what it must exclude.
Masculinity (n.) is rehabilitated by Mississippi Burning when lawless and white: its hero beats racism only by breaking the law, against a liberal 'effeminization' figured as due process.