alicorn has intuited that brain states with low mPFC activity prime rationalization of oppression and collusion in oppression. alicorn also intuits that that signals of social approval of intuitively distinguished brain states characterized by low mPFC activity, as well as absence of signals of social disapproval of intuitively distinguished brain states characterized by low mPFC activity, are signals of social approval of oppression and of willingness to collude in and rationalize oppression.
Wow, that’s an awful lot of projection in a tiny space—both your projection onto her, and the projection you’re projecting she’s making.
I don’t think that you can treat the mere use of the word “get” to imply the sort of states you’re talking about, for several reasons.
First, I think it’s interesting that the study in question did not have men look at people—they looked at photographs of people. Photographs of people do not have intentions, so it’d be a bit strange to try to figure out the intentions of a photograph. (Also, human beings’ tendency to dehumanize faceless persons is well-known; that’s why they put hoods on people before they torture them.)
Second, I don’t think that a man responding to a woman’s body as if it were an object—it is one, after all—is a problem in and of itself, any more than I think it’s a problem when my wife admires, say, the body of Jean Claude van Damme when he’s doing one of those “splits” moves in one of his action movies. Being able to admire something that’s attractive, independent of the fact that there’s a person inside it, is not a problem, IMO.
After all, even the study you mention notes that only the sexist men went on to deactivate their mPFC… so it actually demonstrates the independence of enjoyment from oppression or objectification in the negative sense.
So, I’m not going to signal social disapproval of such admiration and enjoyment experiences, whether they’re engaged in by men OR women. It’s a false dichotomy to assume that the presence of “objective” thought is equal to the absence of subjective/empathic thought.
After all, my wife and I are both perfectly capable of treating each other as sex objects, or telling one another we want to “get some of that” in reference to each other’s body parts without it being depersonalizing in the least. (Quite the opposite, in fact.)
We can also refer to someone else (male or female) as needing to “get some” without any hostile or depersonalizing intent towards the unspecified and indeterminate party from whom they would hypothetically be getting “some”.
In short, both your own projections and the projections you project Alicorn to be making, are incorrect generalizations: even the study you reference doesn’t support a link between “objectification” and low mPFC, except in people who are already sexist. You can’t therefore use even evidence of “object-oriented” thinking (and the word “get” is extremely low quality evidence of such, anyway!) as evidence of sexism. The study doesn’t support it, and neither does common sense.
It’s a false dichotomy to assume that the presence of “objective” thought is equal to the absence of subjective/empathic thought.
Yes. But when women like Alicorn intuitively solve the signaling and negotiation game represented in their heads, using their prior belief distributions about mens’ hidden qualities and dispositions, their beliefs about mens’ utility functions conditional on disposition, and their own utility functions, then their solutions predict high costs for any strategy of tolerating objectifying statements by unfamiliar men of unknown quality. It’s not about whether or not objectification implies oppressiveness with certainty. It’s about whether or not women think objectification is more convenient or useful to unfamiliar men who are disposed to depersonalization and oppression, compared with its convenience or usefulness to unfamiliar men who are not disposed to depersonalization and oppression. If you want to change this, you have to either change some quantity in womens’ intuitive representation of this signaling game, improve their solution procedure, or argue for a norm that women should disregard this intuition.
Change what? Your massive projection onto what “women like Alicorn” do? I’d think that’d be up to you to change.
Similarly, if I don’t like what Alicorn is doing, and I can’t convince her to change that, then it’s my problem… just as her not being able to convince men to speak the way she wants is hers.
At some point, all problems are our own problems. You can ask other people to change, but then you can either accept the world as it is, or suffer needlessly.
(To forestall the inevitable analogies and arguments: “accept” does not mean “not try to change”—it means, “not react with negative emotion to”. If you took the previous paragraph to mean that nobody should fight racism or sexism, you are mistaken. It’s easier to change a thing you accept as a fact, because your brain is not motivated to deny it or “should” it away, and you can then actually pay attention to the human being whose behavior you’d like to change. You can’t yell a racist or sexist into actually changing, only into being quiet. You can, however, educate and accept some people into changing. As the religious people say, “love the sinner, hate the sin”… only I go one step further and say you don’t have to hate something in order to change it… and that it’s usually easier if you don’t.)
Wow, that’s an awful lot of projection in a tiny space—both your projection onto her, and the projection you’re projecting she’s making.
I don’t think that you can treat the mere use of the word “get” to imply the sort of states you’re talking about, for several reasons.
First, I think it’s interesting that the study in question did not have men look at people—they looked at photographs of people. Photographs of people do not have intentions, so it’d be a bit strange to try to figure out the intentions of a photograph. (Also, human beings’ tendency to dehumanize faceless persons is well-known; that’s why they put hoods on people before they torture them.)
Second, I don’t think that a man responding to a woman’s body as if it were an object—it is one, after all—is a problem in and of itself, any more than I think it’s a problem when my wife admires, say, the body of Jean Claude van Damme when he’s doing one of those “splits” moves in one of his action movies. Being able to admire something that’s attractive, independent of the fact that there’s a person inside it, is not a problem, IMO.
After all, even the study you mention notes that only the sexist men went on to deactivate their mPFC… so it actually demonstrates the independence of enjoyment from oppression or objectification in the negative sense.
So, I’m not going to signal social disapproval of such admiration and enjoyment experiences, whether they’re engaged in by men OR women. It’s a false dichotomy to assume that the presence of “objective” thought is equal to the absence of subjective/empathic thought.
After all, my wife and I are both perfectly capable of treating each other as sex objects, or telling one another we want to “get some of that” in reference to each other’s body parts without it being depersonalizing in the least. (Quite the opposite, in fact.)
We can also refer to someone else (male or female) as needing to “get some” without any hostile or depersonalizing intent towards the unspecified and indeterminate party from whom they would hypothetically be getting “some”.
In short, both your own projections and the projections you project Alicorn to be making, are incorrect generalizations: even the study you reference doesn’t support a link between “objectification” and low mPFC, except in people who are already sexist. You can’t therefore use even evidence of “object-oriented” thinking (and the word “get” is extremely low quality evidence of such, anyway!) as evidence of sexism. The study doesn’t support it, and neither does common sense.
Yes. But when women like Alicorn intuitively solve the signaling and negotiation game represented in their heads, using their prior belief distributions about mens’ hidden qualities and dispositions, their beliefs about mens’ utility functions conditional on disposition, and their own utility functions, then their solutions predict high costs for any strategy of tolerating objectifying statements by unfamiliar men of unknown quality. It’s not about whether or not objectification implies oppressiveness with certainty. It’s about whether or not women think objectification is more convenient or useful to unfamiliar men who are disposed to depersonalization and oppression, compared with its convenience or usefulness to unfamiliar men who are not disposed to depersonalization and oppression. If you want to change this, you have to either change some quantity in womens’ intuitive representation of this signaling game, improve their solution procedure, or argue for a norm that women should disregard this intuition.
Change what? Your massive projection onto what “women like Alicorn” do? I’d think that’d be up to you to change.
Similarly, if I don’t like what Alicorn is doing, and I can’t convince her to change that, then it’s my problem… just as her not being able to convince men to speak the way she wants is hers.
At some point, all problems are our own problems. You can ask other people to change, but then you can either accept the world as it is, or suffer needlessly.
(To forestall the inevitable analogies and arguments: “accept” does not mean “not try to change”—it means, “not react with negative emotion to”. If you took the previous paragraph to mean that nobody should fight racism or sexism, you are mistaken. It’s easier to change a thing you accept as a fact, because your brain is not motivated to deny it or “should” it away, and you can then actually pay attention to the human being whose behavior you’d like to change. You can’t yell a racist or sexist into actually changing, only into being quiet. You can, however, educate and accept some people into changing. As the religious people say, “love the sinner, hate the sin”… only I go one step further and say you don’t have to hate something in order to change it… and that it’s usually easier if you don’t.)