A Puzzle for Humanism

I should start by saying: unlikely my previous posts, this isn’t properly a book review. The major ideas in the discussion spring out of Kate Manne’s book Down Girl: The Logic of Mysogyny. I do give a general review of the book over on Goodreads; TL;DR: The book is excellent, timely, and thoughtful; people should read it. Manne illustrates a particular problem that I think is worth raising on this blog, given the discussions of ethical positions around humanism, feminism, Atheism+, etc.

Hannah Arendt’s “banality of evil” is one of the most widely cited phrases in public ethics and social justice, but it is often egregiously misused. Somewhat famously, Chelsea Clinton cited it in discussion of a man casually committing a horrific act of violence; political scientist Corey Robin was quick to point out that this is not the way Arendt was using the phrase. Documentarian Ada Ushpiz has similarly pointed this out in criticizing Eva Illouz. To gloss over these longer responses there, the dialectic goes like this.

Many folks think that “the banality of evil” refers to the attitude of indifference towards humans by the person causing harm; the idea that evil can be regarded as banal by the person committing the evil act because they have dehumanized the victim. This is the wikipedia gloss on Arendt’s view, butthe focus on dehumanization actually gets the point entirely (and dangerously) wrong.

Manne points out, as Arendt did as well, that many callous and casual acts of violence are not the result of dehumanization of the person against whom one directs the violence, but rather the result of paranoid or vindictiveness. The effort to dehumanize Jews holds far less prominence in Nazi thought than the thought that Jews were manipulating the political state of affairs, exploiting gentile Germans, and the like. It was not regarding them as inhuman, though there are tropes that track dehumanization, but rather the paranoia around “the Jewish Question.”

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Teams of Memes, bursting from the seams

Image courtesy of the googles.

Daniel Dennett’s From Bacteria to Bach and Back is a lengthy and winding journey. It is characterized (including by its publisher) as a general explanation of the evolution of minds and various peculiar mental functions, consciousness and language being the two most hotly discussed by philosophers, but there’s a better way to read it. As its best, the book is a tour of Dennett’s personal philosophical repertoire, illustrating how ideas from his books and papers fit together.

Dennett’s general theory of the development of genetics stems from his broad theory of memes, where a meme is any informational entity that can be transmitted and replicated. The rough idea is that minds are meme-machines in the way that organisms are gene-machines (in Dawkins’ analogy of the gene’s-eye-view). This is a fruitful analogy, in some respects, though I think it can and should draw some skepticism from readers. I’ll return to those worries later.

The basic building blocks of Dennett’s view are indicated by gestures and short explanations, which is a challenge since he’s spent so much time discussing and arguing for them elsewhere in his work. In any case, there are really two that it is important to understand.

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Online Gender Workshop: Be Confused, Be Very Confused Edition

Online Gender Workshop, as ever, is brought to you by your friendly, neighborhood Veronica Quaife Crip Dyke.

When we last left our intrepid heroes, they were slogging through the twists and turns of translating “transsexual” into the language of a hypothetical world where sex == gender. As expected, there were some difficulties. Some of these difficulties arise from confusion at the statement, “just what does it mean to say that sex == gender”? While frustrating for those honestly attempting to answer the question, the confusion, I judge, is fair given that actual advocates for using sex in place of gender or gender in place of sex rarely show much of the totality of what they intend to convey by conflating the two.

There are, of course, languages where there is only one term for both sex and gender. Those folks will have had some leg up on the work. Nonetheless, the confusing world of communicating across others’ assumptions that sex == gender does not end at the creation of a definition, not even at the creation of a satisfying one. While the discussion about the implications of those definitions will continue in the original thread, here we will take things just a step further.

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Online Gender Workshop: Put Your Definitions Where Your Genitals Are Edition

Online Gender Workshop, as ever, is brought to you by your friendly, neighborhood Crip Dyke

There have been quite a few thoughts expressed, here and elsewhere, about the appropriate uses of transsexual, transgender, trans, and trans*. The separation of sex and gender, while ostensibly default in a number of academic fields and feminist and trans philosophies or movements, is not something challenged only by right wing advocates of trans* oppressive policies. Many non-trans* feminists and many trans* liberation advocates openly oppose the use of these terms as separate. Some of that spills over onto debates about terms such as transgender.

I’d like to attempt to further explain why I believe it is so necessary to separate gender and sex in the first place, and thus at least some of the major reasons why I care about the particular uses of those trans*-community specific terms.

But I won’t.

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Gender Workshop: How to think like you’re not

Redundant posts are redundant

Except when they aren’t.

Here your gender-workshop-taskmistress Crip Dyke encourages you to revisit the douchegabbery of the Minnesota Child Protection League. PZ did an excellent job of illuminating just that in “Two steps forward, one step back” in December of last year, and the discussion on that thread when it was current included a great many useful comments.

I want, however, not to merely rehash criticisms of MCPL (criticisms well-deserved and well-made the first time around) but to use that example to talk a bit about what “centering” and “marginalized” really mean. In the post on the need for transfeminist critiques of other feminisms, I focussed on Katha Pollit and identified places where, quite frankly, I think she employed some bad thinking to construct some bad feminism. I suggested that marginalization had something to do with this bad thinking on Pollit’s part. Here you can learn more about exactly what marginalization has to do with it …and the extent of my criticism of Pollit, rather than merely Pollit’s column.

I didn’t pick Pollit because her work is low hanging fruit. She has written excellently on many topics. She clearly has the writing chops to be clear about the distinctions between political theorizing and political rhetoric. Yet the only reasonable inference is that she was, in fact, talking about rhetoric when she was using the phrase “political analysis”. She also has the analytical skills to make the distinction between gendered terms like the French pronouns ils and elles, and gender neutral words like people. Yet here, too, she fell down.

So what is the problem with this Katha Pollit person anyway? The problem is the same as one in our community: the inability to think like you’re not.  [Read more…]

Not All Physicists

Sean Carroll criticizes those physicists who say silly things about philosophy, answering three common, and erroneous, complaints from the ‘philosophy is dead!’ mob. It’s pretty good, and I was thinking that maybe this would finally sink in, but then I read the comments. Oh, boy.

My favorite was the guy who said philosophy is pointless and that there’s nothing that a philosopher can do that a good physicist cannot. If you ever wonder why physicists have a reputation for arrogance, there it is: do they really believe that the 4+ years of graduate work required to get a Ph.D. in philosophy involves doing nothing? That has to be the case. I took a look at the degree requirements for several doctoral programs in physics: Houston, Tulsa, Stanford, and NYU (just the ones that came up first in a google search). Despite the word “philosophy” in the title “Doctor of Philosophy”, none of them require any coursework in philosophy. Not one bit.

Physics isn’t the only discipline with this flaw, though; it isn’t a requirement in any biology program that I know of, and though I’ve tried to squeeze a little bit into our undergrad biology program, there’s considerable resistance to it. In general, science programs aren’t very good at giving any introduction to philosophy — so it’s always amusing to see graduates of these programs lecturing, from their enlightened perspective, on the uselessness of this discipline they know next to nothing about.

I feel the same annoyance at this know-nothing attitude that I feel towards all those people who claim to know everything important about evolution — it’s so easy, they’ve mastered it with a little casual reading on the side. And then I mention a big something like drift or founder effect, or some fascinating little thing like meiotic drive, and they’re completely stumped. Didn’t know that before. But they know all about evolution, yes sir!

Some of them are physicists, too.

I shall not even try to list all the things science has failed to anticipate

Help me wrap my brain around this tweet. I can’t grok it.

Philosophers’ historic failure to anticipate Darwin is a severe indictment of philosophy. Happy Darwin Day!

John Wilkins isn’t helping.

Likewise, scientists’ failure to anticipate The Beatles is a severe indictment on science.

Don’t you mean Pink Floyd, John?

Also, since Charles Darwin’s grandfather Erasmus was a philosopher and poet, and since his work did anticipate (incompletely) evolution, couldn’t we say that a philosopher actually did anticipate Darwin, and he was a Darwin too? We could also declare that the poets got there first.

And since Darwin considered himself a natural philosopher, couldn’t we also say that a philosopher did more than anticipate, but actually came up with Darwin’s theory of evolution?

Darwin appreciated philosophy, but also thought it essential to include experiment and observation. In his Autobiography he actually praised his education in philosophy.

Again in my last year I worked with some earnestness for my final degree of B.A., and brushed up my Classics together with a little Algebra and Euclid, which latter gave me much pleasure, as it did whilst at school. In order to pass the B.A. examination, it was, also, necessary to get up Paley’s Evidences of Christianity, and his Moral Philosophy. This was done in a thorough manner, and I am convinced that I could have written out the whole of the Evidences with perfect correctness, but not of course in the clear language of Paley. The logic of this book and as I may add of his Natural Theology gave me as much delight as did Euclid. The careful study of these works, without attempting to learn any part by rote, was the only part of the Academical Course which, as I then felt and as I still believe, was of the least use to me in the education of my mind.

He also respected William Whewell, a philosopher (and a theologian. Christ, we’re screwed here!).

Dr. Whewell was one of the older and distinguished men who sometimes visited Henslow, and on several occasions I walked home with him at night. Next to Sir J. Mackintosh he was the best converser on grave subjects to whom I ever listened.

Whewell is also the guy who invented the term “scientist” to describe practitioners of a specific branch of…philosophy. I guess it was a philosopher who anticipated scientists.

And, apparently, Darwin’s shipmates on the Beagle called him “philosopher”!

The first Lieutenant, however, said to me: “Confound you, philosopher, I wish you would not quarrel with the skipper; the day you left the ship I was dead-tired (the ship was refitting) and he kept me walking the deck till midnight abusing you all the time.

So I am confused. How can anyone use Darwin Day as an excuse to indict philosophy? It’s as if I used my birthday as an opportunity to cuss out my dad.

The CU-Boulder philosophy department gets failing marks

This is the school where my daughter has just started graduate work, and now a scathing review of the philosophy departments’ practices has been released. Turns out it was a nest of snakes. (Fortunately, my daughter is in the computer science department, and believe me, she’d be speaking out if things were this bad there).

…it is our strong conclusion that the Department maintains an environment with unacceptable sexual harassment, inappropriate sexualized unprofessional behavior, and divisive uncivil behavior. Members of most groups we talked to report directly observing inappropriate behavior. This behavior has harmed men and women members of every stakeholder group in the Department.

Some assistant and full professors (both male and female) report responding to this situation by working from home, dropping out of departmental life, and avoiding socializing with colleagues. Several faculty members’ reputations for bad behavior place a higher service work burden on colleagues. Women are leaving or trying to leave in disproportionate numbers. [note: the report does not name names or describe specific incidents. –pzm]

The female graduate students report being anxious, demoralized, and depressed. Some female students report that they avoid working with some faculty members because of things that they have heard about those faculty members. Some female students report avoiding working with faculty members because they directly witnessed or were subjected to this harassment and inappropriate sexualized unprofessional behavior. There was and is a lack of support for students who lost their advisors or instructors due to sanctions. The female graduate students would like more women in the department but they cannot recommend this department as a good place to come.

In addition, male graduate students report being extremely worried about the climate of harassment. They are worried that they will be tainted by the national reputation of the department as being hostile to women. They are worried about getting a job letter from someone who has a bad reputation when the student does not know exactly who has a bad reputation. They are concerned that the lack of administrative support for the Department resulting from the climate of harassment [i.e. “provost saying, ‘no more departmental support until the department shapes up’”] will negatively affect their abilities to succeed. They avoid some faculty because they do not want to have a reputation that might come with being advised by a harasser (a problem exacerbated by lack of certainty about who the harassers are). And some are angry in discovering the severe problems in the department that they didn’t know about before they arrived.

It’s good to see that they point out that an epidemic of sexism is bad for the men as well as the women.

Man, I hear this kind of thing all the time about philosophy departments — philosophy and engineering seem to be the major repositories of sexist behavior in academe. You’d think philosophy would enable a rational perspective, and it’s a mystery to me why so many suddenly go so stupid on sexual harassment.

Although this paragraph suggests a possible reason.

The Department uses pseudo-philosophical analyses to avoid directly addressing the situation. Their faculty discussions revolve around the letter rather than the spirit of proposed regulations and standards. They spend too much time articulating (or trying to articulate) the line between acceptable and unacceptable behavior instead of instilling higher expectations for professional behavior. They spend significant time debating footnotes and “what if” scenarios instead of discussing what they want their department to look and feel like. In other words, they spend time figuring out how to get around regulations rather than focusing on how to make the department supportive of women and family-friendly.

Ah, that’s how the power of philosophy can be corrupted to do great evil: it’s a whole mob of people trained in the virtues of reflexive devil’s advocacy.

Plumbing philosophy

A commenter left a link to this comic here; now we know what happens when you combine plumbing and philosophy.

Good timing, too. On my to-do list for today is to pop off the trap for the bathroom sink — we think the satanic cat who is lurking in our house knocked something into it, clogging it hopelessly. Now I’m going to have to tell my wife I can’t do it, and I’ve got a good reason: existential dread.

And what does a mere obstructed pipe have to do with the Grand Scheme of the Cosmos, anyway?