However, they do not explicitly discuss either male chauvinism or white supremacy. As a result, I do not think that their admirable vision of masculine self-development will be of much use in persuading white American males today to abandon old tendencies of male chauvinism and white supremacy.
Another non-fiction writer who worked out an elaborate account of human development was the Canadian Jesuit philosopher and theologian Bernard Lonergan (1904-1984). His most relevant writings about human development have been expertly selected and gathered together in THE LONERGAN READER, edited by Mark D. Morelli and Elizabeth A. Morelli (University of Toronto Press, 1997). But this fine anthology is more than 600 pages in length, and Lonergan's writings are not easy to read. In addition, he does not explicitly address how white males might go about undertaking to overcome tendencies toward male chauvinism and white supremacy. However, to his credit, Lonergan discuss how biases may interfere with our understanding, even though he does not discuss these two biases in particular.
In conclusion, my overall sense of our contemporary historical situation is that white American males today face a historically unprecedented challenge to work out a specifically masculine sense of identity that transcends both male chauvinism and white supremacy. If white supremacy and male chauvinism are fueling the conservative movement, we should be clear about what an enormous task it will be to get white supremacists and male chauvinists to overcome their tendencies toward white supremacy and male chauvinism.
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