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Notes -
I also see the sleight of hand you're attempting here. "In the future there'll be sentient individuals who have no genitalia or chromosomes who everyone considers it unremarkable to call 'she'; therefore there should be nothing objectionable about calling penised individuals 'she' in our world (in which every sentient individual has chromosomes and only a negligibly small portion don't have genitalia)".
I will reiterate that my grandmother has no wheels.
I'm arguing that the trans-inclusive policies you're endorsing have a demonstrably negative impact on women and children's safeguarding. You're dismissing this criticism by saying none of it will matter in the post-Singularity transhumanist future. Fair enough - but that doesn't mean it doesn't matter now.
Frankly, this line of reasoning proves too much. I presume, as a self-identified progressive, you are a staunch opponent of racism and think that colour-blind policies which don't take historical oppression into account make the lives of people of colour worse. Why couldn't I retort "pfft - after the Singularity, the idea of discriminating against someone on the basis of their skin tone will be as alien to humans as the idea of discriminating against someone on the basis of their preferred flavour of ice cream"? Even if this is true, so what? What would it have to do with your criticism? Fucking nothing, is what.
My point is "therefore there is nothing objectionable about calling penised individuals 'she' in principle". By all means we can discuss the cold hard utilitarian consequences of promoting the practice. But the Singularity thought experiment was meant to refute the idea that it's inherently, irreducibly "wrong/"a lie"/etc.
You might think this is unimportant pie-in-the-sky thinking, but I think it makes a great deal of difference to how we approach the moral quandaries nowadays. By analogy, it's the difference between "we recognize that it's a moral tragedy that thousands upon thousands of Africans starve to death, but America physically wouldn't have the resources to feed everyone while still caring for itself in the long term, so we should stop ruining ourselves by trying; we can only hope that someday we are secure enough to start the work anew", which is very sensible; and "thousands and thousands of black people dying is fine and none of our business, we should actively beat the urge to help them out of our children if possible, it's a disease holding them back from being Übermensch", which is fucking evil.
It's the difference between drawing an apologetic but firm line in the sand ('we will delineate bathrooms by biological sex to prevent rapes; this doesn't mean we don't think you're real women in some ineffable way, it doesn't mean we don't think you should live as trans women if you like, it just means we've found it's the statistically most effective way to prevent rapes') and the current way gender-criticals fight the great lavatory wars, where they treat it as just a sub-item of their general and much less defensible point that they don't think trans people should exist at all.
This isn't to say I concede that the optimal amount of state recognition of transgenders in 2025 is as low as you probably think it is. (Though I don't think it's as high as radical trans activists want it to be.) But the point of reaching for the thought experiment, and the principle that derives from it, is that even if I conceded all the immediate practical points it would imply a very different platform from mainstream gender-criticals.
(You presume wrongly.)
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