Germaine Greer (; born 29 January 1939) is an Australian writer and public intellectual, regarded as one of the major voices of the second-wave feminist movement in the latter half of the 20th century. Specializing in English and women's literature, she has held academic positions in England at the University of Warwick and Newnham College, Cambridge, and in the United States at the University of Tulsa. Based in England since 1964, she has divided her time since the 1990s between Australia and her home in Essex.Greer's ideas have created controversy ever since her first book, The Female Eunuch (1970), made her a household name. An international bestseller and a watershed text in the feminist movement, the book offered a systematic deconstruction of ideas such as womanhood and femininity, arguing that women are forced to assume submissive roles in society to fulfil male fantasies of what being a woman entails.Her work since then has focused on literature, feminism and the environment. She has written over 20 books, including Sex and Destiny (1984), The Change (1991), The Whole Woman (1999), and Shakespeare's Wife (2007). Her 2013 book, White Beech: The Rainforest Years, describes her efforts to restore an area of rainforest in the Numinbah Valley in Australia. In addition to her academic work and activism, she has been a prolific columnist for The Sunday Times, The Guardian, The Daily Telegraph, The Spectator, The Independent, and The Oldie, among others.Greer is a liberation (or radical) rather than equality feminist. Her goal is not equality with men, which she sees as assimilation and "agreeing to live the lives of unfree men". "Women's liberation", she wrote in The Whole Woman (1999), "did not see the female's potential in terms of the male's actual." She argues instead that liberation is about asserting difference and "insisting on it as a condition of self-definition and self-determination". It is a struggle for the freedom of women to "define their own values, order their own priorities and decide their own fate".
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I do think that women could make politics irrelevant by a kind of spontaneous cooperative action, the likes of which we have never seen — just so far from people's ideas of state structure and viable social structure that it seems to them like total anarchy. And what it is is very subtle forms of interrelation which do not follow some hierarchical pattern that is fundamentally patriarchal. The opposite of patriarchy is not matriarchy, but fraternity. And I think it's women who are going to have to break the spiral of power and find the trick of cooperation.
All that remains to the mother in modern consumer society is the role of scapegoat; psychoanalysis uses huge amounts of money and time to persuade analysands to foist their problems onto the absent mother, who has no opportunity to utter a word in her own defense. Hostility to the mother in our societies is an index of mental health.
Over and above any spring we may know, outside our windows or in our hearts, there is the illimitable sweep of God's concern for his creation and his creatures; comprehending both suffering and beatitude, and transcending both. No one who has been spared — certainly not I — dare say to the afflicted that they are blessed in their affliction, or dare offer comfort in universal terms for particular griefs. Yet one can dimly see and humbly say that suffering is an integral and essential part of our human drama. That it falls upon one and all in differing degrees and belongs to God's purpose for us here on earth, so that in the end, all the experience of living has to teach us is to say: Thy will be done. To say it standing before a cross; itself signifying the suffering of God in the person of a Man, and the redemption of a Man in the person of God. The greatest sorrow and the greatest joy co-existing on Golgotha.