Look, I’m obviously not going to sufficiently explain and justify my entire novel ethical system in comments within comments within comments here on Less Wrong. Ask me about it in five years and I’ll e-mail you a copy of my thesis, okay? That is, if you’re actually interested in what I think about ethics instead of looking for excuses to put me down for not thinking you are entitled to reproductive opportunities.
Sorry, I’ll repeat it once again because your reply didn’t really address my words. Reproductive inequality is not about anyone’s personal entitlement to sex. Yes, it’s bad, and it’s bad despite being not about rights. It’s bad because it entails inequal average chances of good stuff happening to random people who were unlucky enough to be born a certain way. It’s bad in the same way that severe inborn IQ and ability gaps between people are bad. It’s not, not, not about rights or “entitlements”.
Maybe your ethical system says in advance that if some issue isn’t about personal rights, then it can’t require a communal solution. Well… then your ethical system is wrong by the criterion of my ethical system and (I imagine) those of many other people.
Could you express the problem you see and the solution you propose in more directly consequentialist language? Different kinds of inequality can lead to different problems and therefore prompt different solutions. If you want to colonise the moon, fine, but it would seem weird to justify that in terms of a “fertility gap” between the Earth and the Moon, since that would be to state a “problem” that could be solved by reducing the fertility of the Earth.
Myself, I don’t much like the socialist angle of attack that always begins with the word “inequality”. Inequality is only a problem because it leads to suffering: in our world many men suffer from being unable to have sex or offspring, whereas in a more equal world men and women would be matched more or less pairwise in percentiles of sexual market value. Yes, it would necessarily mean that some females settle for lower quality males than they currently desire, so your Moon analogy isn’t completely unfounded.
(I believe this thought is at the root of most female critique of PUA: they feel that when men deliberately increase their sexual attractiveness, it amounts to fraudulently disguising low-quality genes.)
Disseminating PUA knowledge is one way to ameliorate the problem, helping the losers rise up. Another way would be legislation to promote more equal parental investment and more equitable child custody decisions in the hope that a) women loosen up and b) alpha men start having fewer ilegitimate kids, pushing more women out into the tails.
And, of course, monogamy can be viewed as another attempt to rescue humanity from the Darwinian horror where a few alpha males get all the girls, and all lesser males are expendable labour and war fodder.
I believe this thought is at the root of most female critique of PUA: they feel that when men deliberately increase their sexual attractiveness, it amounts to fraudulently disguising low-quality genes.
IAWYC here, but I’m pretty sure they’re not actually thinking about genes.
Look, I’m obviously not going to sufficiently explain and justify my entire novel ethical system in comments within comments within comments here on Less Wrong. Ask me about it in five years and I’ll e-mail you a copy of my thesis, okay? That is, if you’re actually interested in what I think about ethics instead of looking for excuses to put me down for not thinking you are entitled to reproductive opportunities.
Sorry, I’ll repeat it once again because your reply didn’t really address my words. Reproductive inequality is not about anyone’s personal entitlement to sex. Yes, it’s bad, and it’s bad despite being not about rights. It’s bad because it entails inequal average chances of good stuff happening to random people who were unlucky enough to be born a certain way. It’s bad in the same way that severe inborn IQ and ability gaps between people are bad. It’s not, not, not about rights or “entitlements”.
Maybe your ethical system says in advance that if some issue isn’t about personal rights, then it can’t require a communal solution. Well… then your ethical system is wrong by the criterion of my ethical system and (I imagine) those of many other people.
Could you express the problem you see and the solution you propose in more directly consequentialist language? Different kinds of inequality can lead to different problems and therefore prompt different solutions. If you want to colonise the moon, fine, but it would seem weird to justify that in terms of a “fertility gap” between the Earth and the Moon, since that would be to state a “problem” that could be solved by reducing the fertility of the Earth.
Fair objection.
Myself, I don’t much like the socialist angle of attack that always begins with the word “inequality”. Inequality is only a problem because it leads to suffering: in our world many men suffer from being unable to have sex or offspring, whereas in a more equal world men and women would be matched more or less pairwise in percentiles of sexual market value. Yes, it would necessarily mean that some females settle for lower quality males than they currently desire, so your Moon analogy isn’t completely unfounded.
(I believe this thought is at the root of most female critique of PUA: they feel that when men deliberately increase their sexual attractiveness, it amounts to fraudulently disguising low-quality genes.)
Disseminating PUA knowledge is one way to ameliorate the problem, helping the losers rise up. Another way would be legislation to promote more equal parental investment and more equitable child custody decisions in the hope that a) women loosen up and b) alpha men start having fewer ilegitimate kids, pushing more women out into the tails.
And, of course, monogamy can be viewed as another attempt to rescue humanity from the Darwinian horror where a few alpha males get all the girls, and all lesser males are expendable labour and war fodder.
IAWYC here, but I’m pretty sure they’re not actually thinking about genes.