Andy Lewis’ Gendered Gotcha

I rarely do this outside of classrooms, but I’m going to give folks here some definitions that are in common use among people that seriously study gender. Why? In part because Andy Lewis seems to think that there is no coherent definition of gender generally and woman specifically because gender is an inherently incoherent concept while sex is an inherently coherent concept and that to the extent that we use the words gender or woman or man we should use them only in reference to underlying, coherent categories of sex. The Andy Lewises of the world appear to believe that this definitional challenge – and the poor response most people give when asked to meet it – proves the fundamental rightness of an anti-trans*, pro-TERF feminist philosophical position.

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Andy Lewis Is A Stable Genius Who Wishes You Morans Would Get A Brian

So, I deliberately stayed out of PZ’s When humanists go bad thread. But y’know, I didn’t realize it had gone on quite this long. When I saw a spate of comments all directed to that thread, however, I had to check in again just to know what is keeping that thread alive.

The answer? Andy Lewis.

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Achievement Unlocked! We don’t know what sexism is!

So in this great conversation we’re having that began with discussing whether TERFs are feminists ultimately required addressing the question, What is feminism? I gave an answer here:

if you work to end sexism, you’re probably a feminist.

After Hj Hornbeck posted a riff on Siggy’s original question (that riff is found here), I felt compelled to create my own post, with failed sarcasm calling this discussion a Fiiiiiiiiiggghht. In that, I repeated my proto-definition of feminism where Hj Hornbeck and others found it, furthering the conversation by discussing the perils of gate-keeping as well as other topics.

But let’s allow those topics to continue being discussed in their original venues. I’m interested in this astute reply to my definition delivered by Hj Hornbeck:

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Why I Don’t Write Much About Popular Denigration of Trans Autonomy

First, law school requires a lot of effort, and so does building a family, so there were a few years when I legitimately didn’t have time to go around reading much on the internet. What turned up on Pharyngula constituted a large percentage of that. But more importantly, I spent years addressing this stuff back when the world was less connected and there were fewer noted cis supremacists who bothered writing about trans* people. Seriously, as far as critiques of written work or audio/video appearances went, I spent a decade speaking mostly about Janice Raymond, Mary Daly, and Germaine Greer. I’ve read so. fucking. much.

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Racial differences in average g are not known to be genetic. Or even known to be. Seriously.

On my recent post on the genetics of g – really the genetics of group differences (and especially racial group differences) in mean g – colnago80 raised in a comment some work on Panda’s Thumb summarizing certain research about intelligence, intelligence testing, g, and genetics. You should certainly read it if you have a mind to do so, and you can find it here. It was written recently, published yesterday, and intended to be a contribution to the current debates closely related to the discussion Murray and Sam Harris had on Harris’ podcast: do liberals irrationally reject a genetic contribution to g? For Panda’s Thumb, the current version of this discussion began with a post there 3 weeks ago that was based on research by PhD candidate Emily Willoughby.

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Mama Monday: It’s the Mother’s Fault

So, Politico has just the story we need in the contemporary USA: a how-to for blaming everything Trump on a woman.

Nearly a year into his presidency, Trump’s behavior—as much as, or more than, any policy he’s advanced—stands as a subject of consternation, fascination and speculation. Psychology experts read and watch the news, and they have the same basic curiosity lots of people have: What makes somebody act the way he acts? None of them has evaluated Trump in an official, clinical capacity—Trump is pretty consistently anti-shrink—but they nonetheless have been assessing from afar, tracking back through his 71 years, searching for explanations for his belligerence and his impulsivity, his bottomless need for applause and his clockwork rage when he doesn’t get it, his failed marriages and his ill-tempered treatment of women who challenge him. And they always end up at the beginning. With his parents. Both of them. Trump might focus on his father, but the experts say the comparative scarcity of his discussion of his mother is itself telling.

Crafty ‘Cubi of Candy Corn! This is going to be terrible, isn’t it?

Oh, yes. Oh yes indeed.

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Dairy Cows and Professional Republicans

I see quite a lot in common between those two. Both of them create a whole lot of product every day, and there’s a great deal of people in the US who find the products of both quite appealing.

But it is sure as heck true that there are a great many people that find those products hard to digest, and although you might not like the fact, it’s not a sampling error nor mere vagaries of individual preference when studies show that both go down easier with some ethnic groups and not others.

Moral Flexibility: TLDR

In my immediately previous post, I set out the basics necessary to understand the concept of metaethical flexibility. In short, this is a term to describe how the same person might appeal to consequences when considering one ethical question but god’s commands when considering another and in still others use a different form of moral reasoning altogether.

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Moral Flexibility: Why Ethicists Are Wrong About Why Things Are Wrong

It is hard to say that I work as a professional ethicist as their are few jobs that are framed in just this way. To the extent “professional ethicist” jobs are known as such, they are largely professorial positions. I’ve never held such a position, even when I was teaching in a university. However, many jobs include making ethical recommendations as an important part of the total role. Though some lobbyists would not want their jobs to be connected with ethics in any way (typically for fear of scrutiny), those who craft public policy proposals are actually in the business of morality and ethics. Implementations of a proposal might depend on a host of practical questions, but the motivation for a public policy proposal is very often moral or ethical in nature. Also moral or ethical in nature are many of the arguments for a legislator to vote on a proposal, or submit a bill, or act to move a bill forward procedurally. The same is no less true when lobbying an administrative official for regulatory or enforcement action (or inaction). Understood in this way, it’s quite clear that I (and many, many others) have experience working as a professional ethicist. The full number of people working professionally on questions of ethics dwarf the subset whose job titles explicitly include ethics. It is this larger set of ethicists to which I indisputably belong that imposes a moral responsibility upon me to question and critique ethics as a profession and ethicists as a group.

But even this larger group does not sum up all people who think seriously about ethical questions. In our non-professional lives, too, we must frequently engage quite explicitly with questions of ethics. Anyone with a child in the “Why?” phase of conversational development certainly spends more than 40 hours a week on ethical questions.*1 Anyone who takes the responsibility of voting seriously must also engage in questions of ethics. It is precisely the ubiquity of ethical reasoning in human life that inspires me to write today about an important shortcoming in the field of ethics.

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