patriarchy

Used here as a civilizational order organized around status struggle and zero-sum competition rather than cooperative balance.

The urban elite order justified as necessary to tame chaos and organize irrigation.

A social order where men are in control, which Jiang links here to violence, cattle protection, and private property.

He argues that games become socially central in patriarchal status orders where rank is zero-sum, whereas older matriarchal societies were more cooperative and oriented toward balance and harmony.

Roman priority orders family as patriarch first, inheriting son second, and wife as follower; Jiang contrasts this with the relative equality of Penelope and Odysseus.

Jiang summarizes the Roman perception of wifely duty as self-erasure when a wife is no longer useful to the husband's destiny.

Jiang links patriarchy, money, and war as a package that emerges when cattle and sheep become private property on the steppe.

Jiang says the non-patriarchal system could love all children of the tribe, while patriarchy narrows love to one’s own children.

Jiang presents ancient matriarchal social organization as sexually autonomous, politically flexible, child-centered, and more egalitarian than later patriarchal arrangements.

Rousseau's account of private property makes ownership the founder of civil society and the source of inequality, patriarchy, and war.

Jiang explains the transition from an egalitarian agricultural society to urban patriarchy through mythology: Tiamat is coded as chaos and Marduk as order, so destroying the old is justified as creating peace and order.