vorpa-glavo
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User ID: 674
vorpa-glavo
7mo ago
nobody is currently arrested for cross-dressing
While this is technically true, I don't assign 0 credence to the reports from some underclass trans black women that they get stopped by the police on suspicion of prostitution more often than the average person. While the so called "walking while trans law" law (properly the "loitering for prostitution" law) I'm most aware of in New York was repealed in 2021 after years of efforts going back to at least 2010, it wouldn't surprise me if there are several other jurisdictions where anti-prostitution laws accidentally catch innocent trans people in their nets.
I think part of the problem is that underclass trans women probably are more likely to be prostitutes, and a police officer is going to Notice The Pattern whether he wants to or not, and then he's going to act on his experiences and stop non-passing trans people more often as a result.
I fully admit that this issue could be solved with reforms to prostitution laws, without any reforms of existing legislation around trans people (including transvestite passes), but that doesn't mean it's not a problem for underclass trans women right now.
vorpa-glavo
7mo ago
I want to ask, what is so wrong with being a guy in a dress?
This feels like it works best for middle and upper middle class trans/gender non-conforming (GNC) people, and terribly for every other kind of GNC person.
Whether it is technically legal or not, a male-bodied teenager who comes into a job interview with lipstick and a dress is likely not going to get the job. Good numbers are hard to get, but there's plenty of anecdotal accounts from trans people who had trouble finding work because they were non-passing trans people, and I don't think there's any strong reason to doubt their accounts even without good hard data on discrimination that shows up in "legible" parts of society.
I seriously doubt affirmative action, and DEI initiatives have made things much better for all trans/GNC people in this regard. (I mean, isn't it common knowledge that the biggest beneficiaries of affirmative action have always been cis white women?) Sure, a progressive tech firm might happily hire a trans woman as a software engineer, but for every company like that there's probably a dozen bodegas and fast food joints in more conservative areas that don't want to hire a teenage cross-dresser in their first job, and that lack of work experience might echo out into their job prospects down the line, amplifying the effects always present because of their status as a recognizable cross-dresser.
Part of the reason that Weimar transvestite passes looked interesting to me, is that they seemed like exactly the sort of legal vehicle that one could attach non-discrimination laws and cultural norms around. I know more libertrian or social conservative types would still have issues with such a regime, but I do think it would overcome the basic issue of "telling a societal lie" that many people claim is their main objection, and I think a world with transvestite passes and social norms of pronoun hospitality (enforced by social censure, and not legal censure) could get 90% of where trans advocates want things, and without any obvious "lies" or "metaphysical nonsense."
vorpa-glavo
7mo ago
I actually have a question for you. Would you be more okay with a regime like the Weimar republic had of transvestite passes? They were doctor's notes that smoothed out the act of cross-dressing in public for people, and made it less of a hassle to interact with authorities.
On one hand, I am assured that no one is doing irreversible damage to children, but on the other hand, I am to understand that there is a distinct category of people that it would be hateful to not put on courses of hormone therapy to alter the development of their physiologic gender.
I don't think this is a hard circle to square at all. A person who believes this might believe that:
- Social transition for younger trans kids, and hormone blockers for trans kids entering puberty do an acceptably low amount of long-term damage to their bodies to serve as a first line treatment until they age into adulthood and decide whether they want to undergo hormone treatments and cosmetic surgeries.
Whether I personally accept that as true, I think that is a perfectly consistent thing to believe. I'm sure there's a doctor out there somewhere immediately jumping to hormone treatments and cosmetic surgery for so-called trans kids, but I think that deviates from what even most trans activists say is the ideal course of treatment for minors.
That highlighted phrase has become not just normalized, but sacralized on the left with the rise of "protect trans kids". Almost no one had heard of this term until a decade or so ago, then it suddenly started picking up around the time Trump took office, and now searches for it have increased sharply
I don't think this is surprising at all. I think one of the most rhetorically effective attacks on trans people on the right has been stopping kids from transitioning (especially in states where they can already do it without parental consent.)
Unfortunately, right or left "think of the children" always seems to be an effective tactic. I think this is just an example of Toxoplasma of Rage in action. The idea of "irreversible damage" to kids bodies complements the idea of "driving trans kids to suicide." Together they are a recipe for endless back and forth argument, since both sides can position themselves as the ones most concerned about children's well-being.
vorpa-glavo
8mo ago
My question, then, is: What would you recommend for those boys, to help them understand the power that they will eventually wield?
Maybe Plutarch's Parallel Lives, and Seneca's Letter's? The first book covers the biographies of many important men of Greece and Rome, and the latter explains how to actually put virtue-based philosophy into practice.
Alright, having read part 1, and half of part 2, I'm going to attempt a response. Please forgive me if you've already addressed something I say in your other writings. Based on what I've read, I think you and I have fairly similar trans etiologies and ontologies (even if I emphasize or deemphasize different parts, and might assign higher or lower probabilities to certain things existing or mattering), and the primary point of difference between the two of us is the philosophy of language surrounding the issue of categorization, and the resulting normative theory that arises from that difference.
I doubt I'll "pass [your] philosophy-of-language litmus test", but I'm more rat-adjacent than an actual rationalist, and so I'm not really concerned whether you "lose all respect for [me] as a rationalist."
The issue was that category boundaries are not arbitrary (if you care about intelligence being useful). You want to draw your category boundaries such that things in the same category are similar in the respects that you care about predicting/controlling, and you want to spend your information-theoretically limited budget of short words on the simplest and most widely useful categories.
First, I want to say that I think you have an overly narrow conception of category drawing. Humans are very good at coming up with new categories on the fly, even when those categories don't always have good words for them. When academics are being responsible with terminology, you'll get discussions of emic (insider) vs. etic (outsider) terminology, and acknowledgement that some word or phrase is being used as a matter of convenience and not because it refers to a particular well-conceived or robust category.
Heck, look at something as "frivolous" as TV Tropes wiki. While some of the "tropes" they identify were named and recognized before the wiki started, a lot of the tropes are just patterns in stories and storytelling that people picked up on and decided to name, and when people notice a similar (but different) pattern they have to decide the boundaries between the two "tropes" they identify. The entirety of the wiki is an exercise in human categorization of an essentially endless and unresolvable set of category questions. The only thing keeping it somewhat sensible and stable is a respect for precedence, and a desire to settle on some set of useful vocabulary that outweighs people's desire for endless debates about category boundaries.
I think if I was trying to steelman something in the realm of "words can mean whatever you want them to mean", it would be in this context. I frequently have conversations where there's some idea I want a short word or phrase to refer to, and a suitable one does not exist. It is easy enough to drill down into the features I want to call out, and try to come up with a good label for it. This is a very fluid thing that happens naturally, and I assume it's being done casually, all the time, throughout human conversations. It's easy, and part of the fun is working out conventions on-the-fly with the people you're having the conversation with so that a conversation can happen in the first place.
I think this is part of why I'm less insistent on the idea that words must mean one and only one specific thing. If I'm talking with someone, and it becomes clear that the semantic scope of some word that's important to a discussion I want to have is different for them than it is for me, then as a practical matter I will have to come up with a new word or phrase for both of us to use to fruitfully have a discussion anyways.
My position is less, "words can mean whatever you want them to mean", and more "while it is useful for common, everyday words to cut reality at the joints, it's not the end of the world if you have to come up with a new convention on the spot that sets aside terminology disputes you're less interested in having." That process is about as free and fluid as "words meaning whatever you want them to mean", but with a specific pragmatic goal limiting the scope of the word creation process.
Aside from that, you make some specific claims about human cognition and psychology that I find dubious, such as:
Forcing a speaker to say "trans woman" instead of "man" in a sentence about my cosplay photos depending on my verbally self-reported self-identity may not be forcing them to lie, exactly. It's understood, "openly and explicitly and with public focus on the language and its meaning," what trans women are; no one is making a false-to-fact claim about them having ovaries, for example. But it is forcing the speaker to obfuscate the probabilistic inference they were trying to communicate with the original sentence (about modeling the person in the photograph as being sampled from the "man" cluster in configuration space), and instead use language that suggests a different cluster-structure. ("Trans women", two words, are presumably a subcluster within the "women" cluster.) Crowing in the public square about how people who object to being forced to "lie" must be ontologically confused is ignoring the interesting part of the problem. Gender identity's claim to be non-disprovable functions as a way to avoid the belief's real weak points. [Emphasis mine]
First, it's not obvious to me that this kind of word usage actually confuses anyone's mental maps of the world. Consider a phrase like: "Toy elephants are elephants."
I think even a child understands to their core that toy elephants and actual elephants differ in important regards. If you ask them if toy elephants breathe, or have working organs or a thousand other questions, if the child answers honestly they will admit that a toy elephant has none of these features. I think if someone took an analogous stance to the word "elephant" as you take to the word "woman", then we'd insist on always calling them "elephant-shaped toys" or "toys a human creator designed in the image of an elephant" or something silly like that.
But no one is confused. No one's models about the world are distorted. Everyone with any sense understands that a toy elephant might be an elephant, but it isn't a "real" elephant.
I don't think it "matters" whether toy elephants go in the "elephant" cluster or the "animal-shaped" toy cluster, because my intuition is that everyone's pre-linguistic understanding of the situation is fundamentally the same regardless of what words we decide to use for the situation or where we draw strict category boundaries.
Now, I admit that the social norm that it is wrong to ask about a person's genitals or what surgeries they have undergone, combined with other social norms that hide people's genitals from sight does create a situation where people might genuinely be confused about how the world actually is as a matter of fact. But I think those are the the primary issues, not the fact that the phrase "trans woman" doesn't offer specific insight that would overcome the ignorance that our social norms might produce.
The person also said it was hard because it seemed like there were no moderate centrists on gender: you could either be on Team "if you ever want to know what genitals someone has for any reason, then you are an evil transphobe", or Team "trans women are disgusting blokes in dresses who are invading my female spaces for nefarious purposes".
I added that the worst part was that the "trans women are disgusting blokes in dresses who are invading my female spaces for nefarious purposes" view was basically correct. It was phrased in a hostile and demeaning manner. But words don't matter! Only predictions matter!
I think you and I approach the implications of your last sentence here from different angles. I agree that predictions matter more than raw words, and I believe that you and I would make similar predictions about a number of things related to the trans discussion. I think you and I could even have a fruitful discussion on trans issues if we made a short-term convention of "useful" terminology that neither of us found objectionable.
However, if predictions matter more than words, then where words don't actually confuse people (as I believe they do not in this case) there can hardly be an objection to using a particular word for something. Ask me any empirical question about "trans women", and I believe I could answer in a way where my predictions would largely line up with yours, perhaps with some differences due to different research paths and life experiences.
I get that you were burned by the rationalist community, since they seemed to get what you consider a very easy question wrong, and consistently did so in a way that undermined your belief that they were sincerely applying the principles you though they were trying to live by. I get that this is important to you because you've lived with this set of emotions for years, and have felt like you were going crazy when no one else seemed to be able to acknowledge the cognitive dissonance that you seemed to observe in them. But I'm not actually convinced that this is as big a deal as it has become in your head. If you already "know thyself" on this topic, and feel like you have a reasonably good read on what the world is in fact like, why blow your life up over an unimportant word quibble?
I'm trying to work through your posts from the beginning before I get to the most recent one you posted here. But I did want to chime in to say that I've long advocated for a "socio-legal model" for gender, ahead of the common "identity model" that many activists advance, in part because I cannot deny that some people who want to live as the opposite sex also seem to have a fetish of some kind. (Even if I'm somewhat open to the argument that many women are also autogynephyllic in some way, and thus autogynephilia might be compatible with the "intersex brain hypothesis.")
I'm not a huge fan of nebulous metaphysics, and the socio-legal model of gender only requires as much woo-woo as the concept of adoption or marriage does. I say this even as I acknowledge that there are plenty of cultures without adoption or Western-style marriage.
I have a strong confidence that autogynephilia exists at the very least, since I have a non-gender-related transformation fetish and I have incidentally seen a lot of captions and stories with AGP themes in them while searching for my preferred content. Now, that isn't yet strong evidence that AGP and being trans are connected in any way - I have no way of knowing if most of the people who like MTF transformation stories self-identify as males or females, but I do know at least a few transwomen who also have MTF transformation fetishes on various sites.
vorpa-glavo
8mo ago
I don't pretend to know what exactly was going on in the heart or mind of Epicurus. I can only speak of the writings of him and his school that come down to us in the modern day, and I would say Epicurus' letter to Herodotus and Lucretius' De Rerum Natura seem to prefigure a lot of modern materialism. While there are a few things a modern reader might scoff at (such as Lucretius' insistence on a flat Earth, at least a century after Aristotle collected the best arguments for a spherical Earth in one place), their basic conclusions about the afterlife, divine intervention and the supernatural are remarkably similar to a modern materialist.
I actually think you underestimate the degree to which the educated elites of Greek and Roman society might have already cast off the highly symbolic world they lived in. Look at Cicero's Tusculan Disputations, where at a meeting of several philosophers of different schools, they just offhandedly reject the traditional concept of Hades as the afterlife, and even call the idea foolish. Most ancient philosophers believed in gods of some sort, but that doesn't mean that their concepts weren't far removed from what the masses believed. Even as early as Socrates and Plato, most philosophers seemed to reject Homeric conceptions of gods as impious and immoral.
If you want to believe that the Greek Atomists couldn't "really" believe in materialism in their heart of hearts because of the culture they found themselves in, then I'm not sure how I could argue you out of that idea. Yes, hypocrites exist in every era, but surely you believe sincere people exist in every era as well, however rare they may be?
vorpa-glavo
8mo ago
I read through your excerpt from the Summa, and I don't feel like it properly dealt with my main objection.
The passage from the Summa that most directly touches my line of inquiry is:
The ancients, however, not properly realizing the force of intelligence, and failing to make a proper distinction between sense and intellect, thought that nothing existed in the world but what could be apprehended by sense and imagination. And because bodies alone fall under imagination, they supposed that no being existed except bodies, as the Philosopher observes (Phys. iv, text 52,57). Thence came the error of the Sadducees, who said there was no spirit (Acts 23:8).
But the very fact that intellect is above sense is a reasonable proof that there are some incorporeal things comprehensible by the intellect alone.
However, I don't accept the "fact that intellect is above sense", and so I can't agree with Aquinas' conclusion that this proves there are some incorporeal things comprehensible by the intellect alone.
I also can't help but think that most of the angels of the Bible seem fairly corporeal. Did Jacob/Israel wrestle with a non-corporeal spirit that somehow broke his hip?
Aquinas supposedly deals with the objection that angels must be both spiritual and physical later, but I'm not actually convinced he's on good exegetical grounds here.
vorpa-glavo
8mo ago
I'm not sure I buy this explanation. Even if our minds are somehow made of soulstuff and not reducible to purely physical processes, I don't know why ESP would need to be explained using soulstuff?
Our eyes somehow get information to our minds/souls, and yet we can explain the basics of sight in purely physical terms. Light bounces off of objects, and hits our eyes. So a physical process gets information into our minds/souls.
Why would ESP need to be a non-physical, non-material process? I could easily see an explanation along the lines of:
- ESP-particles are constantly hitting physical objects, and travelling large distances.
- Our ESP-eye is a sensory organ in our brain that ESP-particles can hit, and much like we have visual processing that takes place in our brains, we have ESP-particle processing that is capable of processing the ESP-particles that hit our ESP-eye.
- It is this process that we call ESP.
Even if the specifics could be a little different from the above, I think it's a good starting point for thinking about what ESP even means in practice. Why do you think that is not what Western science will discover to be the case?
vorpa-glavo
8mo ago
So angels and spiritual beings exist in essentially higher dimensions than ours…. But again I don’t think we have any concepts that can accurately explain. This is why mysticism and experiential understanding is so crucial for most religious practices.
Okay, but you didn't answer my question. Do you believe angels see? Or are angels blind in any meaningful sense of the word? (Perhaps they have other, completely non-analogous, ineffable senses of their own?)
I understand if you think my question is coming from an overly binary way of thinking, but I just think this is part of what unravels your entire project here. If angels have "senses" in the way we do, then those senses require an explanation of some kind. When a human being sees something, we can say it happens because light particles bounce off of objects and hit the human's eyes. You are asserting that angels can interact with the human sphere of experience, and are potentially the source of ESP. I'm open to the idea that both of those claims could be true.
However, when you remove angels and ESP from the realm of matter, I have difficulty understanding what exactly you are claiming. If angels are completely "immaterial" how do they interact with the world at all? How does a being that doesn't see, smell, hear, taste, or touch (since all of those rely on material processes as far as we know) interact with the material world at all? You say that angels might be the source of ESP, but how could an angel acquire information about, say, a squiggle on a card 50 miles away, if the card and the squiggle are all material objects that the angel should have no way of perceiving or interacting with?
If you're asserting that all material objects actually also exist and interact with the "spiritual" realm, and that there are spiritual analogues to all the traditional senses (spirit-sight, spirit-hearing, etc.) and that angels communicate with our astral bodies or whatever, then I would say that seems like an overly complicated theory. Why not just believe that angels are material beings made out of something like neutrinos or literal light that interact and communicate with us in the physical world?
vorpa-glavo
8mo ago
While I agree materialism was rare in the past, there are still groups like the ancient Greek Atomists (such as the school of Epicurus) and the Charvaka school in India that believed in it. I'm more familiar with the Epicurean philosophy, but they are remarkably similar to contemporary materialists in their beliefs (except with a strange insistence on a "swerve" in atoms that is supposedly the foundation of a form of free will.) That said, Epicurus didn't deny the existence of the gods - he just asserted that they were made of atoms and didn't intervene in human affairs.
That aside, I'm actually curious what makes you think "mind" or "soul" or whatever it is you think explains and unifies ESP, free will and supernatural beings wouldn't be "material" in some relevant sense? Like, the material world already has radio waves and magnetism and many other forces that we can't see, but which we see the effects of in our everyday lives. What makes you so sure that ESP, if it exists, wouldn't just be one more invisible force that operates in our material world?
And if you believe in angels or demons or spiritual beings of that kind, why do you think that they wouldn't work in fundamentally similar ways to how we do? Maybe they wouldn't have bodies and brains exactly like ours, but if angels can "see", then surely their sight would rely on "spiritual atoms" bouncing off of their "spiritual eyes"? Otherwise, I'm curious what you think would be happening when an angel sees something? How do they come to a knowledge of what is happening in their surroundings, if not in a fundamentally pseudo-materialist way?
vorpa-glavo
8mo ago
I don't think this has ever been anyone's position in the history of getting things banned by a government. A far more consistent way of understanding bans is that they are used as a way of hurting or disadvantaging people that they don't like, or social engineering attempts at removing undesirable behaviors.
I mean are you talking about those actually wielding power, like legislators, or the ordinary citizens? Because, while I disagree with you somewhat on both counts, my strongest disagreements come on the topic of non-politicians. I'm sure that politics is an unreflective team sport for many (most?) people, but I do think that one of the "advantages" of being a non-politician is the theoretical (if rarely exercised) ability to have truly consistent principals, since you don't actually have the ability to implement your proposed political program in the real world, and thus never have to deal with the complexities that real world implementation entail.
I do think your theory likely does explain some of why a given politician decides to vote a particular way, but do you really believe that no one has ever wanted to ban something just because they thought society would be better without it? Like, what outgroup did the drunk driving ban target? What outgroup does the FDA target?
I really feel like your theory is a little undercooked.
vorpa-glavo
8mo ago
In my ideal for a medical system, we'd do an old fashioned meeting-of-the-minds type contract (not the modern unread "terms and conditions" type contract), where the two parties involved (patient and doctor) would discuss all of the ins and outs of the medical intervention until both parties were happy that all risks have been properly communicated and they both have an understanding of what things the doctor would be liable for, and which things the doctor wouldn't be liable for. Then they would both sign the resulting document, and the patient would live with what they got.
However, I realize my proposal is a stillborn one. Standardized contracts and bureaucracies are the easy way of dealing with massive amounts of patients and procedures, and my proposed system would put an undue burden on doctors.
Barring that, I'd at least like doctors to make a good faith effort to communicate all major known risks, as well as known unknowns and unknown unknowns to the patient before they get them to sign the unreadable legalese that they likely have to do before a procedure.
Overall though, I'm in favor of a system that treats adults as adults, responsible for their good and bad outcomes. If somebody with, say, a mobility issue signs up to a procedure which has a 99% chance of completely curing them and a 1% chance of leaving them worse off than they were before, they should be allowed to make the choice to undergo that procedure, and they have to own and live with the results if they end up in the 1% chance world.
I agree that there's a weird disconnect between how the medical system treats sterilization as a primary effect, and as a side effect (in the case of trans people.) My preference would be to resolve things so that childless adult women could make an informed choice to have themselves sterilized regardless, but I get that many doctors are squeamish about such things.
vorpa-glavo
8mo ago
In order to know if this is true, we would need to look at a country that has a similar racial mix to America, but no anti-discrimination laws, then compare the life outcomes of Africans or other historically oppressed groups in America to their life outcomes in that country.
Finding such a country would be suggestive, but it kind of assumes you're going to be comparing apples to apples when you find such a country, and I'm not sure that that would be the case. There might be additional factors you'd want to control for, like: wealth, Protestant Christian majority, former anglo majority, representative liberal democracy, etc.
If you don't control for some of those, I fear that any comparison you make is going to be pointless. And unfortunately, I think you're unlikely to find a good peer to compare America to in this regard. If you want more data points, maybe try comparing cities, and controlling for as many of these as you can? At the very least it would give you more data points than the 200 or so countries there are in the world.
I might be misinterpreting you, but given the above I don't know how to interpret statements like that other than "unless the issue affects a statistically significant portion of society (or abolishes the current economic system, I suppose), you should not oppose it". If this is the argument you're making, I want to point out that it's symmetrical. You should have no problem with a complete ban on gender affirming therapies for minors, because the issue is exactly as tiny as those therapies being prescribed to them.
You are misinterpreting. A better construction of my position is a more classical liberal position along the lines of, "We should consider the amount of harm done to unrelated parties before we consider banning a practice." There are plenty of things that are legal that I think are best avoided such as getting a face tattoo, but I recognize that I don't have access to the One True Way of living life or organizing society, and I think that it is best to keep a diversity of experimenting viewpoints within society for the following reasons:
- New technologies have cropped up so quickly that we've barely had time to adapt to them as a culture. I think that cancel culture and victim culture are two maladaptive social technologies that have come up in that environment, and I think legally allowing a greater variety of viewpoint and lifestyle diversity makes it more likely that some group will through experimentation create social norms that make for a functional human society alongside modern technologies.
- Even without considerations of us adapting socially to new technology, I think that the economic effects of new technologies have also created a need for considering a wider variety of approaches in order to weather the coming storm from automation and a thousand other disruptive technologies. I welcome the idea of dominionist Catholics choosing Exit over Voice in order to form their own small scale societies that might outlast the collapse of society, I welcome the idea of Mormons creating granaries to outlast an ecological disaster, I welcome the idea of young LGBT people attempting to create fulfilling communities and found families within an individualist framework, etc. etc. I might have my bets on which ones are more likely to be around in 100 or 1000 years, but I'm open to the idea that I'm wrong.
At the federal level (speaking in a US context), all I advocate for is that adult trans people have the ability to use public accommodations of their adopted sex, except where that would be biologically impracticable. I get that even this position is controversial, but it makes no metaphysical or scientific commitments that can't be justified, and it leaves the more controversial issues of trans minors and things like trans participation in sports to be dealt with as each state wishes.
For me, it is simply a recognition that if any form our society or species is going to survive, then we can't put all of our eggs in one basket when it comes to how we organize society, and allowing trans people to use their preferred public accommodation is a part of making something like what Scott calls Archipelago a more practicable reality.
I fully appreciate that someone who believes strongly in the social contagion hypothesis might consider the mere idea of trans people to be a form of harm being done to people. Personally, I don't know if the social contagion hypothesis is true, and I don't know if I've seen any evidence that makes it particularly more likely than the:
- Social Acceptance/Medical Advancement Hypothesis: As social acceptance of trans people has increased, and likelihood of passing has gotten better for people who medically transition, the number of people who already would have had relatively strong, consistent and fixed desires to live as a member of the opposite sex has stayed the same, but appeared to grow since more people are willing to take the risk of being open about it.
Heck, there's nothing stopping some form of both being true. The number of detransitioners is only evidence of us being bad at doing differential diagnoses, and not really evidence of social contagion as the major driving force of the uptick. There will always be hypochondriacs, or people with OCD who obsessively fear they might have some disease or condition, or teenagers learning a bunch of new medical or psychological terms and wondering if one of those explains the trouble they've been having in life.
My response to this is that the scale of the issue is not small at all. The numbers you cited eclipse the number of unarmed black men dying at the hands of the police, they dwarf unethical medical experiments like Tuskagee, and unlike the campus rape epidemic, they are actually happening.
I tend to think most of the other things you listed are also a bit overblown, and in our efforts to "learn from" them and create rules for avoiding them we might have done more harm than good. Do you disagree?
Even then I'm aware of 3 separate clinics - Jaime Reed's, Tamara Pietzke's, and Diane Ehrensaft's. The claim isn't that the children weren't vetted "hard enough", the issue is that they made no attempt to rule out gender dysphoria at all. People running these clinics either belong in jail, or at the very least should have their license to practice medicine stripped from them.
I'm not so naive as to believe doctors will always do the right thing, or that current best practices will always be good for the health and well-being of patients. Lobotomies are the perfect example of a medical scandal that I think we should strive to avoid in the future.
If there are bad clinics, I'm not against the idea of shutting them down, stripping a bunch of people of licensees, and letting families affected sue. I have acknowledged in other posts that I think the replication crisis has undermined the basic trust we might place in medicine, and so I don't find it unreasonable for a given person to weigh the evidence and come out against large portions of trans medicine and healthcare.
However, my basic position is a separate one to almost every other part of the trans debate. I think we could allow trans women to use women's restrooms even in a legal regime where cross-sex hormones and surgeries were 100% illegal. There is no contradiction there at all.
Let the best practices in medicine evolve how they will as more, higher quality evidence emerges. We're always making judgements under uncertainty anyways.
Sure, just like I'm not impressed with claims that there is an ongoing transgender genocide. Now, do you want to take a wild guess which claim is actually being made by activists, and which isn't?
I don't control what bad arguments or bad tactics people broadly "on my side" make. Obviously, if I had my druthers such people would only ever use good, convincing arguments and honorable tactics, and never use bad, unconvincing arguments and dishonorable tactics. It is beyond my power to make that happen. All I can do is try my best to articulate what I think are the better reasons for this position.
I'm open to being convinced that I'm wrong, and I get that people who don't share some of my underlying commitments or values might validly arrive at different positions in spite of us looking at broadly the same evidence base.
That's just not true. We've had this conversation before, I responded to your points. In fact, you were the one that got quiet after that. I don't hold it against you, it's normal for interest in a conversation to drop off if it's going on for too long / you get responses from multiple people, but you shouldn't act like no one ever addressed your claims.
Fair enough. I understand I might not have responded to every point you raised in past posts. As you say, it is often hard to respond when I get too many responses.
vorpa-glavo
8mo ago
The social convention of a large part of society is that gender identity is nonsense, and transition is impossible. They reject your approach, and you definitions, and by imposing it on them you are doing the "point deer make horse" thing.
I'm okay with people saying the "wrong" thing, or believing "wrongthink" - whatever that may entail from my own point of view, or from anyone's point of view, really. I think there are many domains where it is undesirable for the government to enforce uniform speech or metaphysical ideologies, and this is one of them. If that means that in the world I propose, trans people will be treated with respect and acceptance in some parts of some big cities, but be in an iffy situation elsewhere, then so be it.
Just as a racist hotel owner is free to call a black man the N-word as he hands the purchased hotel keys over, a gas station attendant will be free to use whatever slurs they want while they let a trans woman use the women's restroom. Or to simply "misgender" her. If we already have the government forcing public accommodations to work a certain way for the public, then I see no reason why it shouldn't do this for trans people.
Now, I'm open to general arguments that the government should never have been involved in non-discrimination laws in the first place, but I tend to think this is one of the weakest planks of hardcore libertarians. Yes, in theory capitalist greed alone could be enough to not want to discriminate. But I think once you have a world with racially segregated hospitals and race-based banking discrimination, no matter how you got there, it kind of doesn't matter if there were technically no violations of the Non-Aggression Principle at any step in the process, you've ended up in a space where some people are meaningfully less free than other people, since bodily health and finance are basic components of freedom in a free market capitalist system. The free market is already not doing its job.
Even from the perspective of merely fixing a "market failure" I think whatever minimal form of government must exist would have a compelling interest to step in and regulate a handful of high-impact domains to preserve the freedoms of citizens living under such a system. Now, I'm definitely open to arguments that bathrooms would not be a part of this if we were building a society based on rational principles from the ground up, but when the precedence is already there as it is in our society I see no reason not to expand it.
I'm not sure who you thinking is fighting for the right to scream at strangers in supermarkets.
Surely you can't believe that the ecosystem of videos of "obviously trans woman does embarrassing and socially unacceptable things in public" is the totality of what exists online? I'm sure there are plenty of "red neck yells at butch cis woman for trying to use women's restroom" type videos as well. Neither side has a monopoly on embarrassing loud mouths.
And regardless of any of that, I think it's a form of "Chinese robber" fallacy. Most people (cis or trans, trans activist or anti-trans) are probably keeping their head down, and trying to use their best judgement with how to deal with any social situation they find themselves in. The government probably isn't the right tool to deal with breaches of social etiquette.
vorpa-glavo
8mo ago
There's just one problem, the legal document does not define a "parent" as "whoever is designated to be a parent by the document", it just formalizes a legal relationship with rights and duties, and it is those rights and duties that are the functional legal definition of being a parent.
Part of the problem is that from a purely legal perspective, there really isn't that much defining the rights and duties of a woman or man in contrast to one another. It's mostly trading one set of legal "privileges" for another. I think that an ultra-minimalist description of what legally changing your sex does could be something like:
- When sex-segregated spaces or services exist as part of public accommodations, then wherever their biology does not render that impracticable a person may use the spaces or services designated to the opposite sex.
Everything else could be handled by social convention, the same way we build up social expectations and etiquette around the legal contracts of marriage or the legal status of adoptive parenthood that go beyond the laws themselves.
I think this ultra-minimalist legal regime removes the need for new definitions of manhood or womanhood. A woman becomes "1. An adult human female. 2. Anyone who legally and socially adopts the role of the same." Mutatis mutandis for man.
Even then no one would begrudge a kid trying to find their real parents, and anyone screaming "They are your real parents! Adoptive parents are parents!" would be seen as completely deranged.
Sure, but by the same token people might disapprove of a rando at the supermarket harassing adoptive parents by screaming that they're not real parents at them. Even so, I don't think the government needs to get involved in matters of social etiquette.
The social regime will be what it will be, and might differ from place to place. I don't think legally compelled speech is necessary to make everything function in my proposed minimalist legal regime.
That's a problem of course but it's secondary to the point deer make horse dynamics.
I know I'm going to sound like a broken record, but it's less "point deer make horse" and more "point guardian make adopted parent."
I maintain that you don't need any dubious metaphysics or unproven biological hypotheses to get a basic conception of trans-ness off the ground. I think if you accept that a legal document can "transform" an unrelated adult guardian into a parent in the eyes of the law and society, then it is possible for a legal document to "transform" a biologically male person into a woman in the eyes of the law and society.
There's nothing magical or spooky going on. There's no need to throw our old maps of reality away. We can fully acknowledge every true, scientifically verifiable fact about trans people, and still treat them like their adopted sex in as many contexts as it makes sense to do so, just as we can treat adoptive parents as biological parents in as many contexts as it makes sense to do so.
I understand that trans people and trans activists are often making stronger claims than I do in my posts on this topic. They'll advance metaphysical claims that they are "real" men or women, or that they have the "soul" of a man or woman. They'll advance unproven or irrelevant facts about biology to bolster their claims. I'm a metaphysical materialist, so I'm unimpressed by most of the metaphysical claims, and I'm willing to concede that the replication crisis and the lurking threat of a repeat of a lobotomy-sized science scandal casts sufficient doubt to make some level of skepticism basically reasonable, no matter what the current state of research is.
I just think it's important to point out that there's no necessary connection between a playbook of regressive social policies and trans activism. The legal and social questions can be settled completely separately from the metaphysical, medical and biological questions, and all of those are completely unrelated to the tactics that are currently being employed by some activists to get what they want.
There is a troubling kind of argumentation, where one is made out narratively to be a victim and then a huge chunk of the country will blindly support them while being not just immune to argumentation otherwise but actively against it. This feels like an autoimmune response, I don't know if a country can survive this kind of unreasoning in the long term. It's mildly terrifying to consider how easily nearly anyone can be framed as the oppressor against a new invented victim.
As I said above, I think cancel culture and victim culture are completely separate issues from what legal regime we decide to adopt with regards to trans people. I don't think any more "unreasoning" is required than for any other social "reality." And I don't think if you somehow definitively ended the trans debate in either a pro- or anti-trans way, that it would magically lead to cancel/victim culture disappearing as important social forces. They're symptoms, not causes in themselves.
vorpa-glavo
8mo ago
I would argue that quite a few trans skeptical arguments are clearly utilitarian/consequentialist in nature: "irreversible damage", detransition woes, and bathroom/women's prison fears all seem to have their basis in a line of consequentialist reasoning.
I'll concede that many trans skeptical arguments are built on foundations of different conceptions of fairness, or metaphysical/epistemological commitments of some kind. But I do think that the "think of the children" type arguments veer into an implicit claim of existential threat. If we're supposed to take it seriously as a call to action, we must believe that more than 0.02%-2% of the population are going to be brainwashed by the trend of "trans ideology." Because "think of a tiny, insignificant minority of the children" is less of a rallying cry than, "it could be your kids next!"
vorpa-glavo
8mo ago
I generally agree with the AI CP has no victims line of thought. I think you see the same basic issue when it comes to writing fictional stories about unsavory topics as well.
I think it's a bit silly when you see erotica sites with stories about high school girls who happen to be exactly 18 years old. It feels like a strange purification ritual that has to be performed at the start of a story. Like saying "bless you" when someone sneezes. "You're about to read a story about a sexy young teenager, but don't worry - she's actually 18, so you have a fig leaf of plausible deniability!"
I don't think fictional stories about underage sex should be illegal, or impossible to host on appropriate sites, no matter how unsavory they may be. I'm honestly amazed that some countries punish those kinds of stories, and I'm saddened at the increasingly puritan regime that credit cards companies and sites like Amazon are creating around non-standard porn categories recently. First they came for the mind control erotica fetishists, and all that...
vorpa-glavo
8mo ago
The issue is society needlessly and uncomfortably contorting itself to accommodate Lizardmen.
I think this phrase conceals a lot of different things, not all of which should be considered in the same breath. All of the following are different:
- A private software company deciding to include a pronoun prompt.
- A private Hollywood movie studio deciding to include a trans character in their next movie.
- The Federal government making discriminating against trans people in housing, public accommodation, employment, and banking illegal.
- Companies doing the bare minimum to comply with Federal laws.
- Companies going above and beyond to comply with Federal laws.
- Your local hobby community having enough scolds to make it difficult to talk about trans people the way you think is most accurate.
I'm sure I could split out thousands of more specific scenarios, but you get the idea. My overall response would be that where "society" is doing something you don't like, it is important to distinguish between private individuals, groups of private individuals, private companies, or the government. If your complaints are about the first three, then I don't really know what to say. Society is allowed to drift from social norms you would find preferable. I don't like tipping culture in the United States, but I do participate in it in spite of that. You have to choose how much you're willing to interface with larger society, and dealing with the consequences if you step away from the most common social norms around you. You can make the choice to be the guy who never tips anyone out of some principle, but you'll deal with the social fall out of that choice.
If it's the government's actions, or their follow on effects then the answer is "simple", but not "easy." Organize, win over the hearts and minds of the voters, convince the Supreme Court to undo all the laws you hate. There are plenty of laws I don't love in their current form, but if they're relatively small burdens on me I don't spend a ton of time worrying about them. If Federal trans legislation is hurting you personally, then find specific places you can move the legal regime in your favor and work to make it happen.
There weren't that many more gay people than that, and we were asked to rearrenge society for them, and were assured that any claim there will be further demands was a fallacy.
Gay people didn't present a major restructuring of society. By and large the same people are in power, the same economic system is in place, and the only major difference is that two people of the same sex can sign a contract they couldn't before. Gay marriage did nothing to weaken globalist neoliberal capitalism - since that system is relatively egalitarian and doesn't care if the person at the top is a man or a woman, gay or straight, etc. You can have capitalists and laborers regardless of how you treat gay people.
We now have further demands just as predicted, therefore the slipperyslope claim was correct.
I seem to recall the specific claims I encountered pre-Obergefell being more along the lines of, "people will want to marry cats and dogs!" or "what if people make pedophilia or incest legal?" While I'm sure there are fringe weirdos advocating even those, I think the fact that the "slippery slope" ended up mostly being people asking for trans people to be legally and socially recognized and to have access to medical interventions is rather less alarming and catastrophic than interspecies marriage or pro-pedophilia/incest claim would have been. I think there were good arguments against these kinds of concerns, and the pro-gay marriage people tended to be right on these specific issues.
I don't recall anyone pre-Obergerfell saying, "If we legalize gay marriage, then we'll have 4,780 adolescents starting on puberty blockers after a gender dysphoria diagnosis over a 5 year period and 14,726 minors will have hormone therapies, and annually around 300 13-17 year old girls will have breast reductions a year in a nation of approximately 73 million total children, accounting (all numbers together) for approximately 0.02% of children." My complaint here is not that no one got the exact numbers, since that would have been unreasonable to expect, but that no one got remotely close to the (relatively small!) scope of the issue, even if I'm sure you could dig up someone pre-Obergerfell making emotive claims that gay marriage will break down the idea of man- and woman-hood, and plunge our youth into a deep spiritual crisis around gender.
Don't get me wrong, I'm sure the error bars on some of those numbers I'm quoting are high enough to make your average person worry more about the number of trans people. But I think there's a basic motte-and-bailley happening here all the time. When people want to be alarmist, they'll quote the "30% of Gen Alpha is LGBTQ" type of surveys, or point to a 400% increase of referrals to a gender clinic of the last 5 years, or bring up a single clinic in a single country that didn't vet children hard enough. But when people point out that, as far as we know the actual numbers of kids receiving breast reductions or hormones or puberty blockers is relatively low, it's crickets.
I'm generally not impressed with claims that the trans issue somehow poses an existential threat to our society. The numbers just don't add up to that. Even if society evolved to the point where trans people became our palace eunuchs, our celibate priests, our castrati, or our skoptsy, I tend to think that otherwise healthy societies tend to have ways to route around such issues. This article claims 20% American women born between 1885 and 1915 never had children. WWI killed 6% of the adult male population in Britain.
We're regularly producing large populations of people who will never have children, and a healthy society would be able to bounce back, route around and deal with this problem. If that's not happening, then the trans issue is just the straw that broke the camel's back, because we couldn't get enough of our other societal structures functioning right.
Also, if the low numbers of trans people mean their demands aren't a big deal, does that mean you'd be ok with rejecting them entirely?
I don't think society needs internal scapegoats to function. That's just a strong tendency humans like to indulge in.
I don't believe in the perfectibility of human nature via education, but I want to believe that we can set up society in such a way that alarmist claims about a tiny minority of the population aren't a necessary glue to hold everything together. We could channel those instincts in more productive ways than taking 1/1000th of the population and throwing them under the bus to make the rest of us more comfortable.
vorpa-glavo
8mo ago
The problem is that the aftermath of that win was not declaring victory and slapping a Mission Accomplished sticker on the Pride flag, it was moving onto trans politics, leading up to the modern day "trans kids", trans "women" in women's sports, and so on. At this point, I've basically been convinced that I was wrong, the slippery slope people were completely right, and that simply winning on the one cause and then moving on with normalcy was never an option.
I feel like this is a weak sauce slippery slope, if it is one. It's hard to find good numbers, but this article claims around 2% of Gen Z and 1% of Millenials identify as trans. And I would wager a large portion of those are just non-binary with no plans for any medical interventions, but even if we assume that all of those people identifying as trans are all chasing medical interventions like surgery and hormone treatment this is hardly enough to destroy a society.
In pre-revolutionary France, the First Estate of clergy made up 0.5% of the population, and theoretically all of those people were supposed to be celibate. Even acknowledging the hypocrisy and non-compliance of some of those clergy, you're still looking at a social institution that causes large swathes of people to be childless if it is strictly adhered to. And yet the biggest issue people had with that institution were things like the Catholic Church owning 6-10% of the land in France, and having an outsized influence on French politics. It was not a widely feared thing that people's sons or daughters would become priests or nuns and be forced to live a life of celibacy.
I think that 1 or 2% of trans youth is not the main ill our society faces, and if we had other working social institutions, structures and norms, we could easily deal with 1-2% of the population becoming sterilized. Our low birth rates are not because of decisions that 1-2% of people feel emboldened to make because of greater social acceptance. I think general social atomization, and an emphasis of comfort over duty are greater issues facing our society than whether a tiny minority choose to sterilize themselves.
All of the other issues like trans women in sports are minor distractions barely worthy of serious discussion. If professional weight-lifting can self-regulate and have de facto anti-doping and pro-doping leagues, then I'm sure that left to their own devices sports organizations running women's sporting events will figure out ways to deal with trans women without the need for outside intervention or pressure on anyone's part. Far more serious are questions of women's prisons and violent trans offenders, and I feel like that only becomes an issue because it is the tip of the iceberg of suffering in prison. Violent trans women prisoners are a useful prop, but do most people shed tears for prisoners (men or women) and their bad living conditions the rest of the time?
I don't know. I've seen several trans skeptical people bite the bullet on trans suicide rates.
The attitude seems to either be "the threat of trans kids committing suicide is emotional blackmail meant to shut down the argument from society and parents and force them to go through with mutilating their child against their will" or occasionally even "if they commit suicide at higher rates, then completely ignoring the issue solves the issue (through the self-removal of trans people from the population.)"
I mean, there's nothing stopping both claims from being true (to the extent they're empirically testable.) It could hypothetically be that social contagion and permissive doctors are allowing large numbers of cis children to ruin their bodies through transition followed by inevitable detransition, and that from a purely medical perspective the most effective way to prevent the suicide of enduringly trans children is to allow them to socially transition and take puberty blockers until adulthood when they can make the choice of whether to undergo hormonal therapy and cosmetic surgery. In that hypothetical world, the difficulty would be with separating cis children from trans children in a reliable way that minimized overall harm to both groups.
The empirical case can only solve so much without models of what is happening. The DSM-V's intro talks about how it models mental disorders, and it basically says that they are useful perspectives for treatment and not necessarily a single "real" disease with a known cause or set of causes. That is, ADHD is "real" to doctors using the DSM to the extent that it has been found that patients coming in complaining about a common cluster of issues, tend to have those issues resolved through a common cluster of treatments. And it's no different for gender dysphoria. When it comes to a gender dysphoria diagnosis today, there is no need for brain tests or an "intersex brain" hypothesis or anything more empirical than, "have they had 2 out of these 6 listed symptoms for at least 6 months?"
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