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''Whatever'' (French: ''Extension du domain de la lutte'' literally "Extension of the domain of struggle") is a 1994 novel by French writer [[Michel Houellebecq|Michel Houellebecq]]. The French title refers Houellebecq's idea that the class struggle has extended to the realm of relations between the sexes, resulting in similarly unequal social hierarchies, stratifying the sexual marketplace into sexual 'haves' and sexual 'have nots'. The main character of the novel, Harel, lives through inceldom. It is perhaps the most frank depiction of [[inceldom]] ever in literature, containing arguments about [[inceldom]] that the media later attributed to incel forums around 2018. | ''Whatever'' (French: ''Extension du domain de la lutte'' literally "Extension of the domain of struggle") is a 1994 novel by French writer [[Michel Houellebecq|Michel Houellebecq]]. The French title refers Houellebecq's idea that the class struggle has extended to the realm of relations between the sexes, resulting in similarly unequal social hierarchies, stratifying the sexual marketplace into sexual 'haves' and sexual 'have nots'. The main character of the novel, Harel, lives through inceldom. It is perhaps the most frank depiction of [[inceldom]] ever in literature, containing arguments about [[inceldom]] that the media later attributed to incel forums around 2018. | ||
Like most of Houellebecq's novels, it is written in a darkly humorous style, and contains sharp criticisms of the widespread social atomization, materialism and consumerism he implies is a result of modern Capitalism and Liberalism. The novel was likely influenced by the writings of the French Marxist Sociologist [[Michel Clouscard]], who has proposed similar arguments, and who has notably critiqued the sexual revolution from a leftist perspective, by portraying it as the product of a late-stage "seductive | Like most of Houellebecq's novels, it is written in a darkly humorous style, and contains sharp criticisms of the widespread social atomization, materialism and consumerism he implies is a result of modern Capitalism and Liberalism. The novel was likely influenced by the writings of the French Marxist Sociologist [[Michel Clouscard]], who has proposed similar arguments, and who has notably critiqued the sexual revolution from a leftist perspective, by portraying it as the product of a late-stage "seductive capitalism", that aims to promote consumption and distract the exploited class from their economic oppression by promoting hedonism and sexual license.<ref> https://philitt.fr/2019/02/28/le-capitalisme-selon-houellebecq-une-lutte-perpetuelle-qui-ne-peut-jamais-avoir-de-fin-1-3/ In French.</ref> Clouscard has also criticized modern Feminism as functionally being a Capitalist tool that facilitates the economic exploitation of men by women. He argues that it has served to divide the working class against itself (by agitating women against men, through labeling all men as oppressive "Phallocrats") in what he has dubbed "The prostitution economy."<ref> http://www.marxisme.wikibis.com/michel_clouscard.php In French.</ref> | ||
The novel was made into a [[Whatever - Extension du domaine de la lutte (movie)|'movie']]. | The novel was made into a [[Whatever - Extension du domaine de la lutte (movie)|'movie']]. | ||
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=Excerpts= | =Excerpts= | ||
[ . . . ] in societies like ours sex truly represents a second system of differentiation, completely independent of money; and as a system of differentiation it functions just as mercilessly. The effects of these two systems are, furthermore, strictly equivalent. Just like unrestrained economic liberalism, and for similar reasons, sexual liberalism produces phenomena of absolute pauperization. Some men make love every day; others five or six times in their life, or never. Some make love with dozens of women; others with none. It's what's known as `the law of the market'. In an economic system where unfair dismissal is prohibited, every person more or less manages to find their place. In a sexual system where adultery is prohibited, every person more or less manages to find their bed mate. In a totally liberal sexual system certain people have a varied and exciting erotic life; others are reduced to masturbation and solitude. Economic liberalism is an extension of the domain of the struggle, its extension to all ages and all classes of society. Sexual liberalism is likewise an extension of the domain of the struggle, its extension to all ages and all classes of society. [ . . . ] Certain people win on both levels; others lose on both.<ref>Michel Houellebecq, ''Whatever'', 1994, translation by Paul Hammond, 1998, chapter 8: ''Back to the Cows''.</ref></blockquote> | [ . . . ] in societies like ours sex truly represents a second system of differentiation, completely independent of money; and as a system of differentiation it functions just as mercilessly. The effects of these two systems are, furthermore, strictly equivalent. Just like unrestrained economic liberalism, and for similar reasons, sexual liberalism produces phenomena of absolute pauperization. Some men make love every day; others five or six times in their life, or never. Some make love with dozens of women; others with none. It's what's known as `the law of the market'. In an economic system where unfair dismissal is prohibited, every person more or less manages to find their place. In a sexual system where adultery is prohibited, every person more or less manages to find their bed mate. In a totally liberal sexual system certain people have a varied and exciting erotic life; others are reduced to masturbation and solitude. Economic liberalism is an extension of the domain of the struggle, its extension to all ages and all classes of society. Sexual liberalism is likewise an extension of the domain of the struggle, its extension to all ages and all classes of society. [ . . . ] Certain people win on both levels; others lose on both.<ref>Michel Houellebecq, ''Whatever'', 1994, translation by Paul Hammond, 1998, chapter 8: ''Back to the Cows''.</ref></blockquote> | ||