"Decades after liberal constitutional democracies ended the laws of patriarchy and committed to gender equality, misogyny still pervades women's lives. Often expressed as hatred and discrimination against women, misogyny is the legal aftermath of patriarchy, which goes beyond attacking and belittling women. After Misogyny reframes misogyny as society's overentitlement to women's forbearance and sacrifices, which continues to be expressed in the law even after patriarchy has been repudiated. Women's contributions, both inside and outside the home, are radically undercompensated and highly beneficial to society-especially the reproductive work of childbearing and childrearing. From antidiscrimination law to abortion bans, the law fails women by keeping the dynamics of social overentitlement and male overempowerment invisible. In recent years, many constitutional democracies have used new processes of constitution-making and constitutional change to reset entitlements and power. After Misogyny shows how movements to reset these baseline entitlements are necessary for constitutional democracies to overcome misogyny"--
Mainstream human rights discourse speaks of such evils as the Holocaust, slavery, or apartheid in ways that put them solidly in the past. Its elaborate techniques of "transitional" justice encourage future generations to move forward, but the false assumption of closure enables those who are guilty to elude responsibility. This approach to history, common to late-twentieth-century humanitarianism, doesn't presuppose that evil ends only when justice begins. Rather, it assumes that a time before justice is the moment to put evil in the past. Merging examples from literature and history, Robert Meister confronts the problem of closure and the resolution of historical injustice. He boldly challenges the empty moral logic of "never again" or the theoretical reduction of evil to a cycle of violence and counterviolence that is broken once evil is remembered for what it was. Meister calls out such methods for their deferral of justice and susceptibility to exploitation. Specifically, he spells out the moral logic "never again" in relation to Auschwitz and its evolution into a twenty-first-century doctrine of the Responsibility to Protect.