Anthropology Meets True Crime: ‘Pimp Philosophy’ and a World Where Men are Truly Dominant – Or Are They? 

Black Players: The Secret World Of Black Pimps by Richard Milner and Christina Milner (New York: Bantam Books, 1972)

To validate flawed sociological dogmas such as cultural determinism and feminism, generations of American anthropologists have bravely ventured into remote deserts, jungles and other dangerous, primitive and inhospitable corners of the globe in an effort to discover (or, if necessary, to fabricate) the existence of a society in which traditional western sex-roles are reversed.

The enterprise has, I think it is fair to say, proven singularly unsuccessful.[1]

However, way back in the early-1970s, Milner and Milner, two American anthropologists, discovered precisely what their colleagues have been searching for in vain, namely a culture in which sex roles are reversed, right in America’s own backyard – or rather in America’s own backstreets.

This was the underground subculture of pimps and ‘hos’. Here, in stark contrast to the traditional sexual division of labour in western (and indeed many non-western) societies: 

Women are the economic providers… [whereas] a man may spend hours a day on his hair, clothes and toilette while his women are out working to support the household” (p5).

Another feature of the pimp lifestyle at odds with mainstream American culture is the prevalence of polygyny. Thus, Milner report that many pimp-ho households are polygynous, being composed of a single pimp and several prostitutes, and polygyny is regarded as the ideal (p5). 

Interestingly, this family structure and pattern of economic activity in many respects parallels that still prevailing in much of sub-Saharan Africa, where polygyny is ubiquitous and women are self-supporting and perform most agricultural labour (Draper 1989). 

One controversial interpretation, then, is that people of black African descent are genetically predisposed such a mating system since it was adaptive in much of sub-Saharan African, and that African-Americans are simply recreating in America an approximation of the mating system, and economic system, of their African forebears. 

Of course, since pimp culture has now been popularized by generations of ‘gangsta rappers’, the “secret world” promised by the authors in their subtitle may be more familiar to modern readers than on the book’s first publication in 1972 (though even then blaxploitation films had introduced the black pimp archetype). However, the picture created in rap lyrics is necessarily so comically caricatured out of all recognition that the Milners’ exploration of the reality behind the absurd caricature remains as revelatory as ever.[2]

Male Dominance and Pimp Philosophy 

Of course, although women are the economic providers and pimps concerned with their clothes and appearance, in one crucial respect, conventional sex roles appear to be, not reversed, but rather accentuated in American pimp culture.

Thus, in American pimp culture, male dominance was, the Milners’ emphasize, absolute and categorical. 

However, what the Milners refer as ‘pimp philosophy’, namely the worldview and philosophy passed down among pimps from mentor to student and described by the Milners in detail, raises serious questions about whether this too, in some respects, represents a reversal of the sex roles apparent in mainstream society and whether, in ‘square’ society, it is indeed men who are really dominant (see also The Myth of Male Power: reviewed here). 

Thus, according to the ‘pimp philosophy’: 

White men (and square blacks) are thought to be ‘pussy-whipped’ by their wives after having been brain washed by their mothers to accept female dominance as the natural order of things. Most families today are controlled by women, who direct the goals and manage the money… by withholding sexual favours” (p161). 

It is indeed the case that, while men work longer hours and earn more money than women, women are known to control the vast majority of spending decisions.

Thus, marketing researcher Martha Barletta reports that reports that women are responsible for about 80% of household spending in modern America (Marketing to Women: How to Understand, Reach and Increase Your Share of the Largest Market Segment: at p4); while Bernice Kanner reports that women make approximately 88% of retail purchases in the US (see Pocketbook Power: How to Reach the Hearts and Minds of Today’s Most Coveted Consumers: p5).

Thus, according to ‘pimp philosophy’, square husbands are ‘pimped’ by their wives every bit as ruthlessly as street-prostitutes, by being obliged to earn money and financially support their wives in return for sexual favours.

Thus, according to ‘pimp philosophy’, the Milners report: “The highest level of prostitution is—the wife!” (p221). 

Whether the men want to admit it or not, every woman is a ho regardless of what the status is—housewife, nun, prostitutes, whatever you want to say. The Housewife gets longevity, you know. She gets the vacation every year, she gets the security with the fella on the twenty-five-dollar-a-year job. Vacation every summer, the golf club, country club” (p227) 

Interestingly, this view of male-female relations directly converges with that of anti-feminists such as Esther Vilar who expressed similar ideas in her book 1971 classic, The Manipulated Man, which I have reviewed here.[3]

For example, one pimp describes how wives supposedly bear children only, or at least primarily, because: 

She knows once she has one or two babies she’s gonna have him locked down tight and even if he leaves she can still get four or five hundred dollars a month [in maintenance payments] if he’s making any kind of money” (p227). 

This parallels Vilar’s description in The Manipulated Man of offspring as “hostages” in her chapter title “children as hostages”, since they are used, like hostages kidnapped in order to make a ransom demand, to demand additional monies from the unfortunate father. Thus, the pimp quoted by the Milners explains:

His wife is pimping him, see? She gets him to get up every morning, cooks his breakfast to make sure he’s good and strong, gives him his vitamin pills and everything, hands him his little briefcase, you know, so he can get out there and get the buck so she can go play bridge, go get her hair done, understand?” (p229) 

The pimp-ho relationship is then directly analogous to the relationship between husband and wife, only with the gender roles reversed. Thus, in the endnote to chapter one, the Milners approvingly quote sociologist Travis Hirschi as observing:

The similarity of the pimp-prostitute relationship to the husband-wife relationship, with the economic roles reversed, is too obvious to overlook” (p285; Hirschi 1962).

According to the pimps interviewed by the Milner’s during their research, the process of socializing and indoctrinating males to willingly accept their assigned role as beta providers begins in childhood. Thus, the Milners report:

“[Whereas] several pimps asserted that pimping comes from Black men being supported by their mothers as kids and deciding to continue the arrangement… Most pimps… believe that they were raised by their mothers not to be pimps, but to be tricks. ‘Trick marriage’ is seen by the pimps as a man’s servitude to women in exchange for ‘her pussy’” (p174-5).

Thus, since it is mothers who are responsible for most childcare, they indoctrinate their sons from infancy to accept ‘trick marriage’ and female dominance as the natural, normal and healthy state of affairs. 

She is, from the time you are a kid, understand, giving you a certain set of values which in reality is a woman’s set of values. She is brainwashing you to the extent of how to treat a woman” (p176). 

As a result of this indoctrination: 

If you are a boy, say twelve years old, and you see Mom and Dad fighting you naturally come to the defense of Mom… [because] from the time you were young, she’s the one who changed your diapers, bathed you, made sure that you were clothed and shoed and everything else, so you naturally come to the defense of Mom. And you forget entirely the fact that it was Dad was the one who made the money that put her in the position to do all these things in the first place. So when you become a man and encounter a woman you automatically accept the values which were taught to you there.” (p177) 

This again parallels Esther Vilar’s contention that: 

Men have been trained and conditioned by women, not unlike Pavlov conditioned his dogs, into becoming their slaves.

Thus, Vilar observes:

The advice a mother gives to her teenage son going out on his first date is a good example of woman’s audacity: Pay the taxi; get out first; open the door on the girl’s side and help her out. Offer her your arm going up the steps or, if they are crowded, walk behind her in case she stumbles so that you can catch her. Open the door into the foyer for her; help her out of her coat; take the coat to the cloakroom attendant; get her a program. Go in front of her when you are taking your seats and clear the way. Offer her refreshments during the intermissions – and so on” (The Manipulated Man: p40-41). 

As a consequence of such early indoctrination, even one otherwise resolutely ‘red-pilled’ player acknowledged:

There are things in me right now that I can’t help that have been conditioned over a period of time. I do things automatically, you know. I open doors for old ladies and if I go through a doorway, and hesitate and let the woman go first” (p177).

Thus, whereas the family structure of the ghetto has, on account of the prevalence of female-headed households and absent fathers, been characterized by sociologists as matriarchal, black players suggest a more nuanced interpretation:

Although the ghetto leans towards matriachy, players admit, it isn’t as all-pervasive or as smoothly functioning as the White matriarchy of the majority. For the White man is not even aware that he lives in a matriarchy, while Black men are becoming more sensitive to being pimped by both White society and their own Black women… White men, like Samson, are still sound asleep and unaware that Delilah has cut their hair” (p171). 

Indeed, the analogy with ‘red pill philosophy’ and the so-called men’s rights movement is made all but explicit by the Milners when they write: 

Woman’s liberation movement is not revolutionary, say the players. What would be truly revolutionary would be the liberation of men” (p227). 

However, the black players are capitalists at heart and hence reject all political liberation movements, including, not only women’s liberation, but also black liberation: 

In this… the pimp expresses a common ghetto sentiment: ‘Fuck Black power and White power; I believe in green power’” (p223). 

Thus, the Milners recount one anecdote of how:

“[When] a militant black man in the bar loudly proclaimed ‘I’ gonna get my piece and shoot all the whiteys’… another player replied, ‘Don’t do that, brother. Shit, you gonna take all my business away’” (p237). 

The same would apply to the liberation of men. After all, according to pimp philosphy, it is only because:

So-called normal and moral marriage is aberrant… [that] many husbands… pay hos for sex they cannot get at home, which [pimps] point to as the final degradation of the American male under the heel of the almighty bitchy American wife. She not only doesn’t give him what he is paying for, but forces him to go out and also pay some other woman if he wants sex. Often he pays another woman only to have a shoulder to cry on, because the wife loses respect for a man she can dominate and is unhappy in her unnatural unwomanly role as boss” (p175). 

Thus, the Milners envisage one pimp commiserating with the henpecked husband, but then rationalizing: 

But, of course… I wouldn’t have it any other way, trick. Because, without you and your f*cked-up illusions, without your fucked-up sex life—I’d be out of business tomorrow” (p251). 

Pimp Philosophy Evaluated 

Pimp philosophy is certainly illuminating and thought-provoking. 

It is moreover undoubtedly more insightful than feminist theory, which represents the dominant paradigm for understanding the relations between the sexes among social scientists, journalists in the mainstream media, the academic establishment, politicians, women’s rights activists and other such professional damned fools. 

Indeed, although they never quite go so far as to endorse it, the Milners themselves are nevertheless clearly taken by ‘pimp philosophy’, and acknowledge:

Once the world, and particularly the relations between the sexes, is viewed from a black player’s vantage point, things never again seem quite the same” (p243). 

Indeed, according to the Milners, this is hardly surprising. 

Like the sociologist and anthropologist, pimps and hustlers depend for their livelihood on an awareness of social forces and the human psyche… [but whereas] the social scientist rarely applies his knowledge directly, and so has far more leeway than the hustler or the pimp in being wrong before he is out of a job” (p242). 

In other words, unlike feminist sociologists (and indeed anthropologists like themselves), who are insulated in universities behind ivory towers at the taxpayer’s expense and can therefore can hold fast to their flawed ideological dogmas with blind faith notwithstanding all evidence to the contrary, the pimp’s psychological and sociological analysis is subject to ruthless falsification at the hands of the market forces beloved of neoliberal economists. 

However, in claiming that male dominance is the natural state of humanity, pimp philosophy seems, to me, to have taken a wrong turn. 

Thus, according to the pimps, male dominance is the natural and harmonious order of mankind, and this was disrupted only when, according to ‘pimp mythology’ (an ingenious reinterpretation of biblical mythology), Adam gave in to sexual temptation, and was tempted by Eve to bite into the forbidden fruit (i.e. pay for sexual favours), thereby becoming, not the first man, but rather the first trick (p168-70; p259-60). 

Therefore, according to the pimps, as a result of this decision to bite into the forbidden fruit, most men are no longer ‘real men’ but rather mere ‘tricks’. Pimps themselves therefore represent, according to the ‘players’: 

The only real men [left] in America today” (p162). 

However, viewing male dominance as the natural and harmonious order of mankind necessarily raises the question: If, as pimps contend, male dominance is so natural and harmonious, why then is it found today only among a small and exclusive subculture of pimps? What is more, why, even among pimps, is it maintained only by levels of violence and of self-control on the part of pimps far greater than that typically apparent in ‘square’ relationships? 

However, the real flaw in the pimp perception of male dominance as the natural and harmonious state of nature lies in the nature of the pimps’ own dominance over their prostitutes and the lifestyle and occupation of the prostitutes themselves. 

Thus, as the Milners themselves observe: 

“[Although] the Book [i.e. the unwritten code of how to pimp passed from mentor to student] provides a blueprint for a male-dominated society and a rationale for wrestling all control over men from women… ironically, this condition is achieved by making women’s full-time occupation the control of men who are outside the subculture” (p48). 

In other words, the pimp’s exploitation of his women necessarily relies and depends on those women’s own exploitation of other men. 

A ho… is both ‘pimping’ off her customers and is being a trick [i.e. being pimped] by her man” (p213). 

The ‘Book’ provides, then, not a blueprint for male domination throughout society, but rather a blueprint for domination by a necessarily small subset of men – an exploitation both of women (i.e. the prostitutes whom the pimp controls) but also, indirectly, of other men (i.e. the clients of these prostitutes). 

The pimp survives, then, not only through the exploitation of women, but also, more fundamentally, by the vicarious exploitation of other men (namely the prostitutes’ clients, or, aptly named, ‘tricks’). 

Sweet Jones, a character from Iceberg Slim’s famous novel, Pimp: The Story of My Life, succinctly and eloquently summarized the same point: 

A pimp is really a whore who has reversed the game on whores. So Slim, be sweet as the scratch, no sweeter, and always stick a whore for a bundle before you sex her. A whore ain’t nothing but a trick to a pimp. Don’t let ’em georgia you. Always get your money in front just like a whore.” (Pimp: The Story of My Life: xxi).[4]

On this view, with their characteristically feminine concern for clothing, fashion, hair and hygiene and their ability, like housewives, to leech off the income of their sexual partners, pimps represent, not so much, as they themselves contend, “the only real men in America today” (p162), but rather second-rate female-impersonators. 

Endnotes

[1] Indeed, many aspects of sex roles (e.g. sex differences in intraspecific aggression, and in levels of parental care) appear to be, not only cross-culturally universal, but also universal throughout the mammalian order, and indeed widespread among animals in general. This, of course, reflects the fact that they are not only innate, but moreover the product of analogous selection pressures operating among many different species (see Bateman 1948; Trivers 1972). Thus, for example, in all human societies for which data is available, men are responsible for an overwhelming majority of homicides, and also represent the majority of victims. Similarly, in all documented cultures, mothers rather than fathers provide the vast majority of direct care for infants and babies.

[2] To illustrate just how comically caricatured public perceptions of the pimp lifestyle have become, it is worth pointing out that, in response to the use of the term in many rap songs, many people seem to believe that a ‘pimp stick’ is, to quote one definition, an ornate or gaudy cane, as might be used by a stereotypical pimp. In fact, however, pimps traditionally carried no such stick. Instead, the phrase ‘pimp stick’ originally referred, and among pimps presumably still refers, to a weapon composed of “two wire coat hangers twisted together” which is used by pimps as a whip with which to discipline disobedient whores (Whoreson: p212).

[3] In addition to Esther Vilar’s The Manipulated Man and my review of this work, see also Matthew Fitzgerald’s purported update to Esther Vilar’s work, namely his delightfully subtitled, Sex-Ploytation: How Women Use Their Bodies to Extort Money from Men

[4] Curiously, the Milners claim to have interviewed Iceberg Slim (alias Robert Beck, née Robert Lee Maupin) and refer to this supposed interview at various points in their book. However, Beck himself, without mentioning them by name, denies this in The Naked Soul of Iceberg Slim (p200), where he accuses the Milners of stealing black culture, i.e. what would today be called cultural appropriation. The mysterious interview is supposedly contained in the recently published collection, Iceberg Slim: The Lost Interviews With The Pimp

References 

Bateman (1948), Intra-sexual selection in Drosophila, Heredity, 2(3): 349–368
Draper P (1989) African marriage systems: Perspectives from evolutionary ecology. Ethology and Sociobiology 10(1–3):145-169
Hirschi T (1962) The professional prostitute. Berkeley Journal of Sociology 7(1):33-49
Trivers, R. (1972). Parental investment and sexual selection. Sexual Selection & the Descent of Man, Aldine de Gruyter, New York, 136-179. Chicago. 

The Sex Cartel: Puritanism and Prudery as Price-fixing Among Prostitutes

“There would seem to be, indeed, but small respect among women for virginity per se. They are against the woman who has got rid of hers outside marriage, not because they think she has lost anything intrinsically valuable, but because she has made a bad bargain… and hence one against the general advantage and well-being of the sex. In other words, it is a guild resentment that they feel, not a moral resentment.”

HL Mencken, In Defence of Women 1922

“Why is the woman of the streets who spends her sex earnings upon her lover scorned universally?… These women are selling below the market, or scabbing on the job.”

RB Tobias & Mary Marcy, Women as Sex Vendors 1918

In my previous post, I discussed the curious paradox whereby prostitutes and other promiscuous women are invariably condemned by moralists as sinful and immoral despite the fact that they provide pleasure to, in some cases, literally thousands of men. Therefore, according to the tenets of utilitarianism, they are literally giving the greatest happiness to the greatest number as Bentham advocated and ought therefore to be lauded as the highest paradigm of moral virtue right up alongside Mother Theresa, who, although she dedicated her life to heeling, feeding and caring for the sick, poor and destitute, never went as far as actually sucking their cocks.

Why then are prostitutes invariably condemned and castigated as immoral?

Broadening the scope of our discussion, we might also ask why so many other sexual behaviours – from homosexuality and masturbation to pornography and sex with household appliances – have been similarly condemned as immoral despite the lack of a discernible victim.

In this post, I attempt to provide an explanation. The answer, I propose, is to be sought, not so much in arcane theorizing of moral philosophers, nor in the endless hypocritical moralizing of moralists and other assorted ‘professional damned fools’ but rather in the dismal science of economics.

Thus, far from being rooted in morality or ethics, the phenomenon is rooted, like so much else in life, in base economic self-interest – or, more particularly, the base economic self-interest of women.

___________

The entire process of conventional courtship is predicated on prostitution – from the social expectation that the man pay for dinner on the first date, to the legal obligation that he continue to support his ex-wife, through alimony and maintenance, for anything up to ten or twenty years after he has belatedly rid himself of her. The Oxford English Dictionary defines a prostitute as ‘a person who engages in sexual intercourse for payment’. That’s not the definition of a prostitute. That’s the definition of a woman! The distinguishing feature of prostitutes isn’t that they have sex for money – it’s that they provide such excellent value for money.

To understand this phenomenon, one must first register a second curious paradox – namely, that the self-same women who liberally and routinely denounce other women as ‘whores’ and ‘sluts’ on account of the latter’s perceived promiscuity themselves qualify as ‘prostitutes’ by the ordinary dictionary definition of this word.

In The Manipulated Man, her masterpiece of unmitigated misogyny (which I have reviewed here and here), prominent anti-feminist polemicist Esther Vilar puts it like this:

By the age of twelve at the latest, most women have decided to become prostitutes. Or, to put it another way they have planned a future for themselves which consists of choosing a man and letting him do all the work. In return for his support, they are prepared to let him make use of their vagina at certain given intervals.”

The Oxford English Dictionary defines a prostitute as ‘a person who engages in sexual intercourse for payment’.

That’s not the definition of a prostitute. That’s the definition of a woman!

The distinguishing feature of prostitutes isn’t that they have sex for money – it’s that they provide such excellent value for money.

After all, who can seriously doubt that thirty quid for a bargain basement blowjob in an alleyway or Soho flat provides better value than conventional courtship? Marriage is simply a bad bargain.

If you want sex, pay a hooker. If you want companionship, buy a dog. Marriage is not so much ‘disguised prostitution’ as flagrant extortion. Frankly, in the long-run, one is likely to get better value for money in a Soho clip-joint.

___________

Yet, whereas marriage is a raw deal for men, it is, for precisely the same reason, a very good deal for women. The more that men are obliged to pay out in exorbitant divorce settlements and maintenance demands, the more women receive in these same divorce packages. In short, courtship is a zero-sum game – and women are always the winners.

It is therefore no surprise that, as the feminists incessantly remind us, men earn more money than women. After all, why would any woman take the trouble to earn money when she has the far easier option of stealing it in the divorce courts instead? Moreover, there is no fear of punishment. Far from the courts punishing the wrongdoers, the family courts are actually accessories and enablers, who actively aid and abet the theft.

Marrying money is both quicker and easier than earning it for yourself. Thus, just as slaveholders had a vested interest in defending the institution of slavery, women in general, and wives in particular, have a vested interest in defending the institution of marriage.

However, in doing so, they are faced with a difficulty, namely that no rational man would ever voluntarily choose to get married any more than he would choose to voluntarily enslave himself. It is, as we have seen, simply a bad bargain. Some combination of prostitutes, promiscuity, pornography and perversion is always preferable.

Since women have a vesting interest in defending and promoting the institution of marriage, women also therefore have a vested interest in discouraging these alternative outlets for male sexual desire that threaten the institution of marriage by offering, on the whole, a better deal for men. This then is where sexual morality comes in.

___________

“Just as any monopoly tends to oppose the appearance of low-priced substitutes that could undermine its market control, women will oppose various alternative outlets for male sexual gratification”

The key factor uniting pornography, promiscuity, prostitution, perversion, masturbation, homosexuality, sex with corpses, with animals, with inflatable dolls, with household appliances and all other such fun and healthy recreational activities that are universally condemned by moralists, feminists, politicians, assorted do-gooders and other professional damned fools despite the lack of any discernible victim is that each represents a threat to the monopoly over the provision of men’s sexual pleasure jealously guarded by ‘respectable’ women.

These respectable women, to maintain their monopoly, therefore seek to stigmatize, or even, where possible, criminalize these normal, healthy and natural alternative outlets for male sexual gratification.

Take, for example, pornography. Not only are the performers, producers and consumers of pornography widely stigmatized (as ‘whores’ and ‘perverts’ respectively), but also, in virtually all times and places, pornography is heavily regulated and restricted, if not wholly illegal and an unholy alliance of religious fundamentalists and radical feminists endlessly campaign for still further restrictions.

Thus, in Britain so-called ‘hardcore’ pornography (i.e. featuring real sex between actors) was only legalized in 2000, when the pressures of European integration and the internet had made this change unavoidable. In recent retrograde measures, governments have even tightened restrictions on the porn, even criminalizing mere possession of certain varieties of so-called extreme pornography.

Why is this? Simply because pornography represents a threat to women’s marriage prospects by offering men an alternative outlet for sexual gratification that provides better value for money than marriage.

Baumeister and Twenge explain the basic economic logic in their article Cultural Suppression of Female Sexuality published in the journal Review of General Psychology in 2002:

Just as any monopoly tends to oppose the appearance of low-priced substitutes that could undermine its market control, women will oppose various alternative outlets for male sexual gratification[1]

This is because “pornography and other forms of sexual entertainment… offer men sexual stimulation” and, in doing so, “could undermine women’s negotiating position” in their relations with men.[2]

In short, women oppose pornography because they recognise that porn offers manifestly better value for money than does marriage and conventional courtship.

After all, a magazine full of beautiful women expertly sucking and fucking and who remain, on the pages of the magazine, young and beautiful forever is surely better value for money than just a single real-life wife or girlfriend, who grows older and uglier with each passing year and is legally obligated to fuck you only during the divorce proceedings.

In short, a picture of a naked woman in a magazine is usually better value than the real thing. As WC Fields observed, women are like elephants to me, nice to look at – but I wouldn’t want to own one’.

___________

“A rational economic strategy that many monopolies or cartels have pursued is to try to increase the price of their assets by artificially restricting the supply. With sex, this would entail having the women put pressure on each other to exercise sexual restraint and hold out for a high price (such as a commitment to marriage) before engaging in sex.”

But if, as we have seen, all women are in some sense prostitutes, then why are prostitutes themselves subject to stigma and moral opprobrium? A pornographic magazine, dvd or inflatable doll can indeed be viewed (per Baumeister and Twenge above) as a ‘low priced substitute’ for a real woman. However, the same cannot be said of prostitutes themselves, since most of the latter (rent-boys and transsexuals apart) are themselves women.

Key to understanding the stigma and moral opprobrium attaching to prostitutes and other promiscuous women is the concept of a price-fixing cartel.

By offering sex to men for a cheaper price than that demanded by respectable women, prostitutes and other promiscuous women threaten to undercut the prices other women are able to demand.

In short, if the town whore gives blow-jobs for twenty quid while Miss Prim and Proper in the house next door demands an engagement ring, a wedding ring, a marriage certificate and the promise of a cushy divorce settlement a few years’ hence, then obviously anybody with half a brain knows where to go when they want a blowjob and Miss Prim and Proper is likely to be left curiously bereft of suitors.

The basic economic logic is explained thus by Baumeister and Vohs in their paper Sexual Economics: Sex as Female Resource for Social Exchange in Heterosexual Interactions, published in 2004 in Personality and Social Psychology Review:

A rational economic strategy that many monopolies or cartels have pursued is to try to increase the price of their assets by artificially restricting the supply. With sex, this would entail having the women put pressure on each other to exercise sexual restraint and hold out for a high price (such as a commitment to marriage) before engaging in sex.”[3]

However, as every first-year economics student knows, a price-fixing cartel is inherently unstable. There is always the ever-present threat that some party to the cartel (or an outsider to the agreement) will renege on the agreement by undercutting her competitors and reaping the resultant windfall as customers flock to receive the lower-priced goods or service. This can only be prevented by the existence of coercive apparatus designed to deter defection.

This is where sexual morality comes in.

In short, women have therefore sought to discourage other women from undercutting them through a quasi-moral censure, and sometimes criminalization, of those women generous enough, enterprising enough and brave enough to risk such censure by offering sexual services at a more reasonable price.

On this view, sexual morality essentially functions, in economic terms, as a form of collusion or price-fixing. As Baumseister and Vohs explain in their article on ‘Sexual Economics’ published in Personality and Social Psychology Review in 2004:

“The so-called “cheap” woman (the common use of this economic term does not strike us as accidental), who dispenses sexual favors more freely than the going rate, undermines the bargaining position of all other women in the community, and they become faced with the dilemma of either lowering their own expectations of what men will give them in exchange for sex or running the risk that their male suitors will abandon them in favor of other women who offer a better deal.”[4]

This is what I refer to as: ‘The Sex Cartel’ or ‘Price-Fixing among Prostitutes’.

___________

On this view, women’s prejudice against prostitutes is analogous to the animosity felt by trade unionists towards strikebreakers during industrial actions.

After all, on the face of it, one would not expect a strikebreaker or scab to be morally condemned. After all, a so-called ‘scab’ or strikebreaker is simply a person willing to perform the same level of work for less remuneration or in worse working conditions than other workers who are currently striking for better pay or conditions. This willingness to do the same work while receiving less in return would, in any other circumstances, be considered a mark of generosity and hence a source of praise rather than condemnation.

Yet, in working-class communities, the strikebreaker is universally scorned and despised. Indeed, his violent victimization, and even murder, is not only commonplace, but even perversely celebrated in at least one well-known English folk song that remains widely performed to this day.

Why then is the scab universally hated and despised? Simply because, in his otherwise commendable willingness to work in return for a little less than his fellow workers, the scab threatens to drive down the wages which the latter are capable of commanding.

And despite its hallowed place in socialist mythos, a trade union (or ‘labor union’ in American English) is, in essence, an anti-competitive monopolistic worker’s cartel, seeking to fix the price of labour to the advantage of its own members. Like all cartels, it is inherently unstable and vulnerable to being undercut by workers willing to work for less. This is why trade unions invariably resort to intimidation (e.g. picket lines) to deter the latter.

The same rational self-interest, therefore, explains women’s hatred of whores. As leading early twentieth century American socialist Mary Marcy observed of prostitutes in the passage quoted at the beginning of this post: “These women are selling below the market, or scabbing on the job”.

This is why TheAntiFeminist has characterised feminism as “The Sexual Trade Union”, representing the selfish sexual and reproductive interests of ageing and/or unattractive women.
___________

However, whereas the striking miner or manual labourer sometimes wins our sympathy simply because he occupies, as socialists have rightly observed, a relatively disadvantaged position in society as a whole, the same cannot be said of wives and women.

Although, as feminists never tire of pointing out, men earn more money than women (not least because they work longer hours, in more dangerous and unpleasant working conditions and for a greater proportion of their adult lives), women are known to be wealthier than men and dominate almost every area of consumer spending. According to researchers in the marketing industry, women control around 80% of household spending.[5]

A more appropriate analogy is therefore perhaps that provided by Baumeister and Vohs themselves. These authors view women’s attempt at artificial price-fixing as analogous to“other rational economic strategies, such as OPEC’s efforts to drive up the world price of oil by inducing member nations to restrict their production.”[6]

The appropriateness of this analogy is underscored by the fact that the exact same analogy was adopted by Warren Farrell, the father of the modern Men’s Rights Movement, a decade or so previously in his seminal The Myth of Male Power (which I have reviewed here). Here, Farrell observed:

In the Middle East, female sex and beauty are to Middle Eastern men what oil and gas are to Americans: the shorter the supply the higher the price. The more women ‘gave’ away sex for free, or for a small price, the more the value of every woman’s prize would be undermined”.[7]

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This then explains the prevalence of prejudice against prostitutes and promiscuity, and why this prejudice is especially prevalent among women. Only by slut-shaming whores and other promiscuous women can The Sex Cartel’s monopoly ever be maintained.

In contrast, men’s interests are diametrically opposed to the Sex Cartel. Consistent with this theory, men are found to be more tolerant, liberal and permissive in respect of virtually all aspects of sexual morality.

Thus, one study from the late-Eighties found that the vast majority of women, but only a minority of men, were wholly opposed to prostitution in all circumstances, whereas, in contrast, three times as many men as women saw nothing wrong with the sex trade.[8] Likewise, more women than men report that they are opposed to pornography.[9]

Of course, feminists typically explain so-called ‘sexual double-standards’ as some sort of male patriarchal plot to oppress women. In fact, however, women seem to be more censorious of promiscuity on the part of other women than are men. Thus, ‘sexual double-standards’, to the extent they exist at all, are largely promoted, and enforced, by women themselves. Thus, one recent meta-analysis found significantly greater support for ‘sexual double-standards’ among women than among men.[10]

Men, in contrast, have little incentive for slut-shaming. On the contrary, men actually generally rather enjoy the company of promiscuous women – for obvious reasons.[11]

There is, as far as I am aware, only one exception to the general principle that men are more tolerant and permissive on issues of sexual morality than are women. This is in respect of attitudes towards homosexuality. Here, strangely, women seem to be more permissive than men.[12]

However, opposition to homosexuality can still be explained compatibly with Sex Cartel Theory. Warren Farrell suggests in The Myth of Male Power (which I have reviewed here):

Homophobia reflected an unconscious societal fear that homosexuality was a better deal than heterosexuality for the individual. Homophobia was like OPEC calling nations wimps if they bought oil from a more reasonably priced source. It was the society’s way of giving men no option but to pay full price for sex”.[13]

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The Sex Cartel’s efforts to de-legitimize the sex trade involve the stigmatization, not only of prostitutes, but also of their clients. Indeed, these days the patrons of prostitutes seem to get an even worse press than do prostitutes themselves. On the one hand, they are castigated for exploiting women. On the other, they are also derided for being exploited by women and having to pay for what (it is implied) ‘real’ men should have no business having to pay for.[14]

In addition to moral sanction, the force of the criminal law is sometimes co-opted. Thus, around the world, prostitution is frequently wholly prohibited, and, if not, is almost always heavily regulated and restricted, such that both prostitutes and their patrons find themselves subject to the full force of the criminal law for partaking in a victimless and mutually-consensual commercial transaction.

Again, the current trend in law-enforcement is to target the customers rather than the prostitutes themselves (i.e. men rather than women) – a policy that manages to be both inefficient and unjust and is roughly comparable to prosecuting occasional pot smokers while letting drug-dealers off scot-free.

___________

Every woman, from the Whore to the Housewife, the Prostitute to the Prude, the Puritan to the Princess, is each, in her own way, forever a Whore at Heart.So, ironically, for all their fanatical feminist flag-waving and sanctimonious puritanical moral posturing, the real reason women hate prostitutes is precisely because women are prostitutes. Like any other class of commercial trader, they just don’t like the competition.

In reality, however, prostitution per se is never wholly criminalized or prohibited. If it were, then virtually every woman in the country would be behind bars – and so would virtually every man.

After all, as perceptive observers (end even a few feminists) have long recognised, one way or another, all women are prostitutes, according to the ordinary dictionary definition of this word.

Indeed, the entire process of conventional courtship in Western society is predicated on prostitution – from the social expectation that the man pay for dinner on the first date, to the legal obligation that he continue to support his ex-wife, through alimony and maintenance, for anything up to ten or twenty years after he has belatedly rid himself of her.

All the world is a red-light district. And all the men and women merely tricks, suckers, johns, punters, hookers and whores – plus perhaps an occasional pimp. Every woman, from the Whore to the Housewife, the Prostitute to the Prude, the Puritan to the Princess, is each, in her own way, forever a Whore at Heart.

So, ironically, for all their fanatical feminist flag-waving and sanctimonious puritanical moral posturing about saving women from sexual slavery and exploitation, the real reason women hate prostitutes is precisely because women are prostitutes. Like any other class of commercial trader, they just don’t like the competition.
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[1] Baumseister RF & Twenge JM (2002) ‘Cultural Suppression of Female Sexuality’, Review of General Psychology 6(2): 166-203 at p172.

[2] Ibid.

[3] Baumeister RF & Vohs KD (2004) ‘Sexual Economics: Sex as Female Resource for Social Exchange in Heterosexual Interactions’, Personality and Social Psychology Review 8(4) pp339-363 at p344.

[4] Ibid, at p358

[5] See Kanner, B., Pocketbook Power: How to Reach the Hearts and Minds of Today’s Most Coveted Consumer – Women: p5; Barletta, M., Marketing to Women: How to understand reach and increase your share of the world’s largest market segment: p6.

[6] Baumeister RF & Vohs KD (2004) ‘Sexual Economics: Sex as Female Resource for Social Exchange in Heterosexual Interactions’, Personality and Social Psychology Review 8(4) pp339-363 at p357

[7] Farrell, W, The Myth of Male Power (reviewed here) (New York Berkley 1994) at p67.

[8] Klassen, AD, Williams, CJ, & Levitt, EE (1989). Sex and morality in the U.S.: An empirical enquiry under the auspices of the Kinsey Institute Middletown: Wesleyan University Press: cited in Baumseister RF & Twenge JM (2002) ‘Cultural Suppression of Female Sexuality’ at p190. More precisely, 69% of women were wholly opposed to pornography in all circumstances, as compared to only 45% of men, whereas 17% of men versus only 6% of men saw nothing wrong with prostitution.

[9] For example, Lottes, I, Weinberg, M & Weller, I (1993) ‘Reactions to pornography on a college campus: For or against?’ Sex Roles 29(1-2): 69-89.

[10] Oliver MB and Hyde JS (1993) ‘Gender Differences in Sexuality: A Meta-Analysis’ Pyschological Bulletin l14(1): 29-51

[11] Though it is true that men may not wish to marry a promiscuous women. Here, concerns of paternity certainty are paramount.

[12] Harek G (1988) Heterosexuals’ attitudes toward lesbians and gay men: Correlates and gender differences Journal of Sex Research 25(4); Lamar, L & Kite, M. (1998) Sex Differences in Attitudes toward Gay Men and Lesbians: A Multidimensional Perspective The Journal of Sex Research 35(2): 189-196; Kite, M. & Whitney, B. (1996) Sex Differences in Attitudes Toward Homosexual Persons, Behaviors, and Civil Rights A Meta-Analysis Personality and Social Psychology Bulletin 22(4): 336-35;Lim VK (2002) Gender differences and attitudes towards homosexuality Journal of Homosexuality 43(1):85-97.

[13] Farrell, W, The Myth of Male Power (reviewed here) (New York Berkley 1994) at p87.

[14] These two claims are, of course, wildly contradictory. Moreover, it is notable that, while men who pay for prostitutes are routinely ridiculed for ‘having to pay for it’, the same stigma does not attach to the man who takes his girlfriend out to dates at expensive restaurants, buys her jewellery or, worse still, pays the ultimate price by subjecting himself to marriage – yet the latter surely incurs a steeper financial penalty in the long-run.