I think some famous feminist recommended unspecified disappearing of 90% of males to make the world a better place, but right now I can’t find the quote.
Either my model is wrong or this story is false. Specifically, I doubt an famous feminist’s considered opinion was that the world would be better if a substantial number of people “unspecified disappeared.” Cocktail party quips do not count.
WIE: Sally Miller Gearhart, in her article “The Future—If There Is One—Is Female” writes: “[...] The proportion of men must be reduced to and maintained at approximately ten percent of the human race.” What do you think about this statement?
MD: I think it’s not a bad idea at all. If life is to survive on this planet, there must be a decontamination of the Earth. I think this will be accompanied by an evolutionary process that will result in a drastic reduction of the population of males. People are afraid to say that kind of stuff anymore.
Admittedly, this can be interpreted as sex selection of gametes and embryos, not disappearance of currently living people.
Your model of feminism is probably wrong. Feminists are varied and complicated. Some parts of feminism are completely rotten and people in them claim that all porn is rape, that rape of men doesn’t matter, that no woman enjoys blowjobs. In particular, Mary Daly said some awful things about trans people, and refused male students in her classes.
Wowzers! Daly is so essentialist (i.e. thinks women all inherently have certain mental characteristics). I’m not surprised that someone held her positions so much as I am surprised that she’s considered an (recent) influential feminist. I thought that all (contemporary?) feminism was just applied post-modernist (i.e. noticing that gender roles are historically contingent). But that’s clearly inconsistent with Daly. Model updated.
That said, I suspect I’m a lot more sympathetic to many of the arguments than you are. I don’t think I need to reject Andrea Dworkin in order to reject the essentialism of Daly. That said, I hope that Dworkin hasn’t said that the gender of the rape victim matters, because it shouldn’t matter. (She essentially agrees with your other examples, I think).
I thought that all (contemporary?) feminism was just applied post-modernist (i.e. noticing that gender roles are historically contingent).
(Academic) feminist theory has gotten much more postmodern (perhaps more specifically poststructural) over the past three decades, but constructionism isn’t the major axis of differentiation. When difference feminists were important they tended to be a bit more post-y than the dominance theorist, who were very often as modernist as the day is long.
Thanks. My recent experience is that my philosophical reach often exceeds my philosophy terminology grasp. I know what I think—and people have told me that it’s a “deconstructivist” position.
But I definitely don’t know the ins and outs of particular schools of thought—I had a discussion recently with a third-wave feminist who argued that rejecting intersectionality was an essential element of being second wave feminist. I don’t doubt that many second-wavers implicitly (or explicitly) rejected intersectionality—and I think intersectionality is an important structure in the correct theoretical framework. But I’m not familiar enough with the schools of thought to know whether second-wave is inherently inconsistent with intersectionality.
In short, are there accessible references that lay out the central positions of the various schools of thought—at a more nuanced and detailed level than wikipedia? The Standford Encyclopedia of Philosophy is at the right level, but doesn’t seem to be directed at the topics I’m referring to here.
As with most things, my experience is that specialist encyclopedias are your best bet for knowledge per effort. There’s nothing as high-quality and legally accessible as the SEP, but the standard other places should have you covered. Depending on the level of detail you’re looking for, Cambridge Companions, Oxford Handbooks, and Very Short Guides tend to be pretty accurate and accessible.
(As for intersectionality I have yet to see a definition which isn’t either trivial or theoretically problematic. Which isn’t to say that realizing and incorporating the trivial form is itself trivial, but I don’t think either version would really hold up as a necessary or sufficient condition for differentiating waves. Waves are noticed based on broad shifts in theory and are thus necessarily fuzzy. But this is just IMO.)
That said, I hope that Dworkin hasn’t said that the gender of the rape victim matters.
I can’t find a cite but I’m sure someone in that school of thought has made that claim explicitly (“Men can’t be raped”).
That said, Dworkin and others have indicated that all penetrative sex is rape, specifically of the sort that a male perpetrates upon a female, so that would suggest that it could not happen the other way ’round.
Meghan Murphy has written a blog post entitled “Can women rape men? I’m not sure I care.”, though she later retracted it.
I don’t think anyone has explicitly said “penetrative sex is rape”; they do use phrases like “inherently degrading and violent”, but I’ve only ever heard opponents rephrase it as such.
Yes, I think the furthest Dworkin has gone is saying that a) penetrative sex is inherently violent, b) sex that is not initiated by “the woman” is never consensual, and c) men’s pleasure is necessarily linked to victimizing, hurting, and exploiting.
sex that is not initiated by “the woman” is never consensual
Is this a generally accepted notion in feminism, or does it represent a fringe view ? The reason I ask is because this sounds exactly like something a Straw Feminist might say...
What algorithm do you use to tell the difference between a feminist and a straw feminist? According to this algorithm, are Mary Daly and Andrea Dworkin straw feminists?
It seems to me that any feminist suddenly becomes a straw feminist when an offensive or clearly irrational quote made by them is presented in a discussion about feminism.
I think a straw feminist is meant to be a character (a fictional character, or a persona played by a troll, or an imaginary opponent), not a person sincerely expressing their position. So Daly and Dworkin weren’t (or kept up the charade for quite a long time). Straw feminists say stupid and offensive things to make actual feminists look bad. Bugmaster meant that the quote sounds more like something someone would attribute to a feminist in order to make feminism look bad, than like something a feminist would say.
But there are in fact fringe feminists who are indistinguishable from their parodies.
What algorithm do you use to tell the difference between a feminist and a straw feminist?
I don’t have a complete algorithm handy but I know that the first line includes the query “Does this person exist?”
It seems to me that any feminist suddenly becomes a straw feminist when an offensive or clearly irrational quote made by them is presented in a discussion about feminism.
It would be (arguably) legitimate to make that redesignation if the character is a fictional feminist. Then determining whether it is a ‘straw feminist character’ or ‘feminist character’ would entail an evaluation of to what extent the beliefs or behaviors reflect that which is within the realms of ‘feminist’, also taking into account inferences about the author’s motives in creating the character. (Then you just shut up and say it is ‘straw’ if that makes your side of the debate look better.)
Could you provide evidence that Daly or Dworkin did assert such a thing? I’ve read quite a bit of Dworkin, nothing suggesting anything of the sort; I’ve read less Daly, and while I found all of it pretty silly I would be surprised if that was among them.
The “all sex is rape” claim is most often attributed to Dworkin or MacKinnon, which makes me strongly suspect that while surely someone somewhere has believed it, prominent radical theorists were not among them.
In another comment in this thread there is a link to Daly saying, in an interview:
If life is to survive on this planet, there must be a decontamination of the Earth. I think this will be accompanied by an evolutionary process that will result in a drastic reduction of the population of males. People are afraid to say that kind of stuff anymore.
Under patriarchy, every woman’s son is her potential betrayer and also the inevitable rapist or exploiter of another woman.
So assuming these are the best quotes to be found (I did not try too hard), it would be more precise and fair to say that Daly enjoyed the thought that 90% of men would be “decontaminated” by “an evolutionary process”; and Dworkin said that every man (under patriarchy, which means anything) is a “rapist or exploiter”.
None of this really makes any of them a sick person, does it?
I mean, if I said that “if life is to survive on this planet, there must be a decontamination of the Earth; a natural process resulting in drastic reduction of the females” and “under feminism, every women is a rapist or exploiter of another man”, those would also be perfectly OK, politically correct, inoffensive, and uncontroversial statements, ready to get me to the textbooks as a defender of equality and everything good. (Just joking, those are not my opinions.)
Well, you won’t find me defending Daly; everything I’ve read of her suggests she’s a nut. As you yourself note the passage doesn’t directly imply the sex=rape thesis, and there’s always context etc. (Dworkin for instance has some quotes describing sex as conceived by what she considers patriarchal ideology that have been taken out of context) but it also doesn’t seem like a perverse interpretation.
I mean, if I said that “if life is to survive on this planet, there must be a decontamination of the Earth; a natural process resulting in drastic reduction of the females” and “under feminism, every women is a rapist or exploiter of another man”, those would also be perfectly OK, politically correct, inoffensive, and uncontroversial statements, ready to get me to the textbooks as a defender of equality and everything good. (Just joking, those are not my opinions.)
Ah, but surely as rationalists we must not let emotions cloud our judgments or subject truth to the inquisitorial glare of political correctness, if men universally evolved to be scum may we should want to believe that they did, human biodiversity between untermenschen and überfräuen ought be celebrated, &c.
I don’t have a problem to believe things like “most mass murderers are male”, etc. (I just hope people around me are good enough at math to recognize that the statement is not equivalent to “most males are mass murderers”.) Just give me evidence from a reliable source.
Show me a sustainable utopia with 10% males (I would actually encourage feminists sympathetic to this idea to try it, but only with volunteers), give me reliable reports from independent sources, and I might be convinced. Until then, it is just a hypothesis in the idea-space, and I find other explanations more likely.
My last paragraph was, like yours, just joking and not my actual opinions. I’m a pretty strong constructionist on gender and also a dude, if that means anything.
Non-ironic: Daly and Dworkin said some repulsive things, and a non-mindkilled person would recognize some problems with their ideas. (Here are the quotes, and I did not even try too hard to find them.)
Ironic: If I said the same things publicly, only with genders reversed, the people who consider Daly and Dworkin sane, would consider me sane too. (Not likely.)
In the absence of a closer association between Daly and Dworkin, conflating their positions is like conflating Stephen J. Gould and Steven Pinker because they both claim to apply the theory of evolution.
As I and Oligopsony have said, Daly can go piss off. Dworkin’s quote is just articulating her definition of patriarchy. If you think we aren’t living in that society, her definition is not particularly interesting. But it isn’t like there’s no evidence that she’s somewhat accurately describing our current society.
It fits well into the memeplex of radical feminism. While I haven’t had my finger to the pulse of feminism for a few years, I’ve gotten the impression that radical feminism hasn’t been mainstream since the 1990s.
I don’t think the genderqueer BDSM pornographers usually call themselves “radical feminists”; they do call themselves both radicals and feminists, but they don’t usually combine the terms. The term “radical feminist” seems to have been largely monopolized by the Andrea Dworkin/ Mary Daly/ Twisty Faster crowd.
I don’t know if unpleasant second-wavers are the most common radfems or just the noisiest on the Internet. I tried doing a bit of a research but couldn’t bear it, so you’ll have to dig the everything-positive radfems up yourself if you’re interested. There are a few I’ve talked to, but they apparently don’t blog.
Rape is very often not violent, and there are many contexts where it wouldn’t be thought degrading by the victim or by the culture, such as marital rape in a culture where it’s considered normal.
Consensual degrading and violent sex is certainly kinky, but not necessarily a kind of kink that counts as BDSM and certainly not necessarily rape play. (I feel like I should be making innuendo here about developing your imagination or something.) The “cunnilingus and cuddles” feminist crowd probably don’t think it can truly be consensual, but they’re just obviously wrong; people might be brainwashed by the patriarchy to go along with something their partner wants, but not to seek it out secretly.
Rape is very often not violent, and there are many contexts where it wouldn’t be thought degrading by the victim or by the culture, such as marital rape in a culture where it’s considered normal.
Excellent points.
Consensual degrading and violent sex is certainly kinky, but not necessarily a kind of kink that counts as BDSM and certainly not necessarily rape play. (I feel like I should be making innuendo here about developing your imagination or something.)
Even if the word “rape” isn’t being used, it seems to me—and this may be a failure of imagination—that it nonetheless simulates rape, or at least something close to it.
people might be brainwashed by the patriarchy to go along with something their partner wants, but not to seek it out secretly.
Even if the word “rape” isn’t being used, it seems to me—and this may be a failure of imagination—that it nonetheless simulates rape, or at least something close to it.
There’s some nitpicking to be done about precise definitions of “degrading” and “violent”.
It seems fair to describe any pain play (at least if sufficiently intense and fast) as violent. And handing one’s date a flogger with a grin and a “Pretty please?” doesn’t look much like rape at all.
Here’s an example of very degrading sex that’s not rape play either. (The domme gives orders to the sub, and there’s one act the sub is reluctant to perform, but throughout the scene the sub expresses consent verbally and physically.) This story is extremely gross porn; there are two characters; the domme is a crossdressing woman; the sub is a woman; seriously I mean the “gross” part, you have been warned: Piggy, by Jen Cross.
It might be fair to classify all reluctance play as “simulating something close to rape” (e.g. “Stop hitting me”), and even anything involving restraints if you’re being very inclusive, but if someone’s begging to be hurt and to do something degrading (and there’s no roleplay where they’re being forced to or anything) I don’t see the resemblance.
people might be brainwashed by the patriarchy to go along with something their partner wants, but not to seek it out secretly.
You sure about that?
Nope! I just dismiss it as a Cartesian demon hypothesis. If you’re going to question what someone’s sincere introspection tells them they want when they think about it alone and at leisure and they never have to tell anyone about it, you might as well question your own impulse to question things; are you brainwashed by the patriarchy into slut-shaming women who have sex you don’t like, or into denying women’s agency, or into erasing female desire? Any amount of introspection that’s sufficient for you to decide you aren’t should also suffice for the person whose desires you’re questioning.
And if you’re not just questioning patriarchy-approved activities like intercourse and leg-shaving and slut-shaming, but also fetishes patriarchal thinking condemns as weird, you’d better also question your love of cunnilingus and cuddles and bra-burning.
Here’s an example of very degrading sex that’s not rape play either. (The domme gives orders to the sub, and there’s one act the sub is reluctant to perform, but throughout the scene the sub expresses consent verbally and physically.) This story is extremely gross porn; there are two characters; the domme is a crossdressing woman; the sub is a woman; seriously I mean the “gross” part, you have been warned: Piggy, by Jen Cross.
I didn’t read the story based on your warning and the fact that you gave a … synopsis … that seemed sufficient.
I think I see your point; it does seem possible that sex could independently be violent and degrading, for most values of “violent” and “degrading”, without utilizing rape play, although that would seem to be the easiest route.
It might be fair to classify all reluctance play as “simulating something close to rape” (e.g. “Stop hitting me”), and even anything involving restraints if you’re being very inclusive
That’s basically what I was thinking of.
if someone’s begging to be hurt and to do something degrading (and there’s no roleplay where they’re being forced to or anything)
Funny thing, but I seems to have been thinking that “degrading” meant nonconsensual. Which is stupid, now that I think of it. I guess “degrading” is an ambiguous term, come to think.
Even if the word “rape” isn’t being used, it seems to me—and this may be a failure of imagination—that it nonetheless simulates rape, or at least something close to it.
Yes, it simulates something close to it, but I think the two-step distinction is enough that avoiding the word “rape” and its connotations is very appropriate. The “degrading and violent” taps into certain emotions, but lacks certain key other emotions and characteristics that make rape so bad and hurtful. To name some, the helplessness feeling is most likely not present (since it’s consensual, as stated), and the whole existential crisis that is triggered by the emotional cascade and status markers and mental model updates that all happen at the same time during or in the aftermath. The trauma oft associated with “rape” seems to come mostly from those missing elements, so I wouldn’t include this in my carving.
(...) people might be brainwashed by the patriarchy to go along with something their partner wants, but not to seek it out secretly.
You sure about that?
I’m actually thinking that the reverse is more likely true: People can (and probably are) be brainwashed by culture/patriarchy to secretly seek out something.
I see no reason why they couldn’t, and I feel like I could draw a graph of at least one plausible way it could happen if I put some brain time into it.
Yes, it simulates something close to it, but I think the two-step distinction is enough that avoiding the word “rape” and its connotations is very appropriate. The “degrading and violent” taps into certain emotions, but lacks certain key other emotions and characteristics that make rape so bad and hurtful. To name some, the helplessness feeling is most likely not present (since it’s consensual, as stated), and the whole existential crisis that is triggered by the emotional cascade and status markers and mental model updates that all happen at the same time during or in the aftermath. The trauma oft associated with “rape” seems to come mostly from those missing elements, so I wouldn’t include this in my carving.
Obviously, there is a distinction between rape and BSDM play that simulates rape. Still, the claim that all penetrative sex is either rape or an attempt to capture certain emotional elements of rape seems very close to the statement that all penetrative sex is actual rape.
Still, the claim that all penetrative sex is either rape or an attempt to capture certain emotional elements of rape seems very close to the statement that all penetrative sex is actual rape.
Oh wow… I’ve failed my Psychometric Tracery. I didn’t think that was the actual claim being discussed. I find it to be a very silly claim; this makes me all the more curious to hear their rationale for it.
This discussion has stretched on pretty long … and I can hardly object to someone pointing out that a specific claim was wrong just because it doesn’t refute my original point.
For reference, this particular argument started with this comment.
Yes, I agree that Dworkin equates coercive sex and penetrative sex. If Dworkin thinks that understanding rules out male rape victims (female tool use, to say nothing of homosexual rape), that would make me sad. After all, male tool use on females would be coercive according to her.
Edit: Forgot central point, which is that saying “men can’t be raped” is very different from saying “male rape victims don’t matter” The first is an argument about definition and perspective. The second blatantly contradicts the assertion that rape is wrong.
At a certain level, I think it is right to say sex is generally coercive, in much the same way that going to work is generally coercive. If you don’t go to work for a long enough period of time, you will be the subject of violence. (e.g. eviction)
That understanding of coercion has the twin failings of (1) not being the ordinary usage of the word, and (2) not saying much that is interesting. Everything is Dworkin-coercive, just about.
At a certain level, I think it is right to say sex is generally coercive, in much the same way that going to work is generally coercive. If you don’t go to work for a long enough period of time, you will be the subject of violence. (e.g. eviction)
I don’t understand this analogy. It really is necessary to work. It’s not necessary to be in any intimate relationships. Taking a vow of celibacy does not lead inevitably to getting raped. Within a relationship, there will be increasing pressure to have sex as time since last coitus increases, but there is typically the alternative of ending the relationship, at least in modern Western society.
It’s not necessary to be in a relationship. Nor is it necessary to engage in sexual relations within the relationship. But there is social pressure to be in a (hetero-normative) relationship and to perform sex acts. Dworkins’ first point is that this pressure is gendered. The social norms function to make women feel worse for violating them than men. And the amount of pressure isn’t close.
Dworkins’ suggested response is to remake society to remove (and prohibit) this type of pressure. Whether she admits it or not, this conflicts with “freedom of speech.” But so do most anti-discrimination and anti-group defamation laws (the latter have not been generally implemented in the United States). That doesn’t meet we must implement Dworkins’ vision to avoid hypocrisy. But I think it is valuable to notice the trade-off we are making. To use economic language, one might call the gendered norms an opportunity cost of arranging society the way we have.
And if the referenced norms seem wrong to you, then you ought not to think of Dworkin as an idiot. Feel free to continue thinking badly of Mary Daly (with my blessing and encouragement).
Dworkin is from the school of thought that helped us notice those particular costs of the setup. If post-modern thought doesn’t appear, we might not notice any of the problems it identified.
I suggest that post-modern thought looks foolish now because more mainstream thought appropriated and applied most of its greatest insights. What “remains” of post-modern thought is much less insightful.
The second blatantly contradicts the assertion that rape is wrong.
“Its not wrong when it happens to the out-group” is standard human thinking. Also overall people do tend to care less about average male than average female suffering.
Edit: Forgot central point, which is that saying “men can’t be raped” is very different from saying “male rape victims don’t matter” The first is an argument about definition and perspective. The second blatantly contradicts the assertion that rape is wrong.
They’re not very different in how they are actually understood by listeners. The perceived differenced is based on a notion that humans consciously manipulate their mental categories by arbitrarily choosing explicit verbal definitions and that’s not the case.
“Suggest” very loosely, in that we would have to ignore both cases where both the penetrator and the penetratee are male, and cases where artificial tools of various sorts are used to perpetrate penetration, in order to draw that conclusion.
Which is not to say that there aren’t people who would argue precisely that.
I thought it would be sufficiently damning that it already rules out ‘ordinary’ female rape of males. If your definition of ‘rape’ includes consensual sex and does not include this, then we’ve stopped talking about rape.
Some can. It’s probably a very different experience though.
And many women can’t. If it’s unknown to the rapist, asserting power through a threat of forced pregnancy might still happen, but if she’s like sixty-five that’s not going to happen.
But gender does matter. A man raping a cis woman has a gender wars element to it, usually something like “Men want sex and women don’t, so this man is taking it from this woman, scoring one for Team Men. She’s a slut for letting it happen, unless she can prove she’s a perfect victim and he’s a complete monster, in which case she’s a victim of female weakness and needs protected by a strong good man.”. Conversely, a man raping a man hinges more on “A man weak enough to let someone rape him is not a real man, but gay-female-feminine. He is ridiculous and pathetic.”. There are other gender-dependent examples with female perpetrators, with prison rape, with corrective rape, with rape as a weapon for cultural domination, with isolated communities, and so on.
Of course it doesn’t matter in that some rapes count and some don’t, and it shouldn’t matter at all. Just saying, you should expect different support structures, not identical rape shelters which just happen to be 25% male-populated.
In addition to what MixedNuts said, the question I was raising was whether this was a feminist position. To the extent that it is, I’d like to know whether it is from the methodologically incorrect branch (represented in this discussion by Mary Daly) or the methodologically more correct branch (represented by Andrea Dworkin).
It would surprise me to hear that Dworkin has asserted that men can’t be raped—and if I heard it, I’d need to re-examine whether her arguments about the social effect of porn are valid (even if she’s right, there are knock-on concerns that weigh against censorship).
More generally, conflating Daly and Dworkin is like conflating Stephen J. Gould and Stephen Pinker.
I think I saw a comment subthread on The Good Men Project along the lines “What’s it matter whether it’s a man who has sex with a woman too drunk to consent [or something like that] or the other way round?” “The woman can get pregnant, etc., etc.” “Wow, that’s some serious Dworkin you’re channeling”, but I can’t find it right now, so I might have dreamt it or something.
Yup. Mysandry is a real thing, if rarer than the reverse. Hell, since stereotypes of men are much less likely to be challenged then those of women, it’s arguably more common (on a far lower level than your examples, obviously.)
The mistake is to stereotype all “feminists” as spouting such nonsense, of course.
...and zie’s the only person I know of who writes about misandry without turning into a giant douche.
Plenty of posts on The Good Men Project in general are surprisingly sane given their subject matter, too. (The comments are less good though, especially recently with the allegations of rape apology.)
I haven’t seen any good ones that were about misandry specifically, but yeah, there’s lot of good stuff. The series on male depression’s good.
Most of the articles are fluff along the lines of “Hats are cool”, though. And right now I’m just a little bit reluctant to recommend the site that published the “I raped a few people, but partying is fun so I don’t mind” article.
And right now I’m just a little bit reluctant to recommend the site that published the “I raped a few people, but partying is fun so I don’t mind” article.
I do see the point of publishing such articles; but unfortunately they (and I) overestimated the sanity (in the LW sense) of the readers—see the third paragraph of “Belief as Attire”. Turns out that some of the readers are more like Alabama bar patrons than like nerds, and unfortunately there’s no way of saying ‘X did Y because of Z’ to Alabama bar patrons that won’t sound like ‘it was right for X to do Y’.
“Rapists justify themselves by claiming consent is complicated” goes over well all the time. “I’m a rapist, but consent is complicated so it’s a risk I’m willing to take” is supposed not to go over well.
Knowing the justifications rapists use is not useless. But “I had an e-mail exchange with an anonymous rapist, and here are some quotes” would suffice, whereas “Here’s an article by a person I disagree with” implies some degree of respect for the defended position.
Having a few quotes doesn’t give you a full understanding of the justification. If you really want to understand the justification the article is much better for that purpose.
Meh, not really. How People Rationalize Rape Culture is Feminism 102, and the article was the same old excuses. There was one bit that wasn’t drop-dead standard, where he described committing rape as a risk for him to take, rather than the potential victim, but even that is kind of an extension of “consent is hard”.
What we need is insight into the actual motivations for rape, and those aren’t going to be in articles written for the express purpose of making the author look good. Rudolf Hess’s notebooks and his psychiatrist’s rarely agree.
And even then, the editor’s note should be scathing enough to compensate for the status boost of publishing his article, not a half-hearted refusal to endorse.
But “I had an e-mail exchange with an anonymous rapist, and here are some quotes” would suffice, whereas “Here’s an article by a person I disagree with” implies some degree of respect for the defended position.
I think that depends on the people in the discussion. If you discuss among high status folk where everyone agrees that all the participants of the discussion have reasonable views then there no problem to point to articles with crazy views.
If you discuss in a group where there a chance that someone actually supports the crazy view you have to be more careful.
I mostly agree with what you are saying, but I’m not sure what the phrase “high status” is intended to add. High status is not the same as “clear thinking” or “rationally weighing the evidence”—and it is dangerous to pretend otherwise.
Whether or not I’m clear thinking doesn’t depend on the group in which I’m operating. The views that I can espouse do depend on my social status within the group. If I’m high status I’m not constrained to argue views that are socially accepted. I can argue views based on their intellectual merits.
Fellow members in the group will value me for arguing views based on their intellectual merits without any consideration of respecting ideas. If I’m operating in a low status enviroment it’s more important to signal respect to popular ideas and disrespect to the wrong ideas.
Of course I can also say that I don’t care about the approval. If I fail to give respect to the right ideas on LessWrong it won’t have much bad implications for my daily life.
If I’m however arguing in a sphere where the approval of other people matter, it effects the views that I can publically espouse.
The website is public and has a rather large audience. Moreover, it talks about misandry (and generally gender from a male perspective) a lot, and therefore has originally tried hard to distance itself from those who call themselves Men’s Rights Activists.
Mein Kampf is a pretty good example. In many countries buying and selling it is banned except under special circumstances, or requires specific notes, or is legal if you don’t look like you endorse it. The Bavarian government controls the rights, and usually forbids reprints.
Most people would certainly be very suspicious of someone distributing Mein Kampf unless they did a whole annotated song and dance about how it’s an absolutely horrible book but they have a duty to preserve historical evidence, disgusting as it is. “Here’s a person whose conclusions I disagree with” implies that the arguments are worthy of consideration, not just evidence about the person’s psychology. As opposed to “Here’s what goes on in the head of a freaking rapist ew ew”.
“Here’s what goes on in the head of a freaking rapist ew ew”
Wasn’t the point of publishing the article (and the other articles they’re getting flamed over) to aknowledge the fact that rapists are not necessarily Evil Mutants?
The most useful function of such an article would be if readers approached it as “evil rapist thoughts ew ew” but not “rapist mutant.” (Obviously neither of these implies the other, even if they do suggest them.) Then they might be able to notice rapey thoughts when they appear and stop them with a disgust reaction. I suspect this is how most moral edification works, even.
I would argue that approaching them as “ew ew” interferes with our understanding of these thoughts, but actually I had interpreted the comment as meaning “ew a rapist” not “ew rapist thoughts”.
Aren’t you confusing “We should empathize with rapists, because someone with their whole life history would probably also rape” and “We should sympathize with rapists, because someone in the situation they chose to rape would probably also rape”?
No. We should empathize with people—of whom rapists are a subset - because this gives us a more accurate model of them than loud declarations that the Hated Enemy is pure evil.
“We should sympathize with rapists, because someone in the situation they chose to rape would probably also rape” is an interesting notion, but I do not espouse it and the essay in question does not actually claim that it is true, although the author does admit to considering the notion.
Okay, so we are trying to do the former but not the latter.
It’s pretty important to understand the psychology of racism. It’s always a big social problem, with cyclical increases, one of which is currently affecting most of Europe, and whose extreme supporters are very dangerous. Would you be okay with the Forward running an article by a neo-Nazi who admits he committed at least one hate crime but thinks that occasionally beating up someone is justified by how fun Nazi Party rallies are?
If so, doesn’t the increase of anti-Tutsi sentiment in Rwandan media in the years leading up to the genocide kinda bother you?
Okay, so we are trying to do the former but not the latter.
By “the latter”, I assume you mean sympathize with rapists.
Would you be okay with the Forward running an article by a neo-Nazi who admits he committed at least one hate crime but thinks that occasionally beating up someone is justified by how fun Nazi Party rallies are?
Well, I doubt that any actual racist thinks like that. But I would be OK with, say, a movie portraying a Nazi as a sympathetic character while showing them gassing Jews, as long as they didn’t show this as a good thing to do. Helping people understand how people—not monsters, people with hopes and dreams and children—can become so confused as to kill someone without realizing they have done something wrong is a valuable service and I would absolutely support anyone doing it. Of course, they should avoid inadvertently furnishing actual racists with arguments to defend their racism when they show racist rhetoric, but that’s hardly a unique problem—any sufficiently charismatic villain could risk persuading viewers (or strengthening their beliefs) and it is the responsibility of any author to avoid that while still portraying a convincing villain; this is usually accomplished by having the the hero or some other sympathetic character lecture the villain, pointing out why the villain is, in fact, evil.
doesn’t the increase of anti-Tutsi sentiment in Rwandan media in the years leading up to the genocide kinda bother you?
… I’m sorry? That doesn’t seem relevant to our discussion; if it is, could you please explain why?
a movie portraying a Nazi as a sympathetic character while showing them gassing Jews
That’s not a fair comparison! The movie handles the framing. Show the Nazi eating cream with his children on Christmas, cut to him herding children into the gas chamber, be praised for the powerful point you make through contrast by an easily impressed critic who hasn’t been to the movies since 1909.
Here, the rapist really exists, and is writing the article himself. He’s very much portraying his decisions as good, even though they imply rape.
Helping people understand how people—not monsters, people with hopes and dreams and children—can become so confused as to kill someone without realizing they have done something wrong is a valuable service
Definitely. But helping people understand how people thus confused excuse themselves after the fact is a much less valuable service.
this is usually accomplished by having the the hero or some other sympathetic character lecture the villain, pointing out why the villain is, in fact, evil
Well, yeah, exactly. Noah Brand’s note didn’t say why the article was wrong, or even that the author was a rapist at all. It said he disagreed with the author. Near telling Light “I disagree with your assessment that Kira should rule the world” wouldn’t carry much punch.
doesn’t the increase of anti-Tutsi sentiment in Rwandan media in the years leading up to the genocide kinda bother you?
… I’m sorry? That doesn’t seem relevant to our discussion; if it is, could you please explain why?
People advocate bad things, are allowed to keep advocating bad speech because of explicit anti-censorship reasons, other people are convinced and do the bad things.
The movie handles the framing. Show the Nazi eating cream with his children on Christmas, cut to him herding children into the gas chamber, be praised for the powerful point you make through contrast by an easily impressed critic who hasn’t been to the movies since 1909.
I was thinking of a movie that shows how the Nazi was mislead into gassing people, not simply one that makes the bald statement “this man is an ordinary human, yet also kills people”.
Here, the rapist really exists, and is writing the article himself. He’s very much portraying his decisions as good, even though they imply rape.
Re-read the article. He doesn’t claim his actions were the correct decision.
Definitely. But helping people understand how people thus confused excuse themselves after the fact is a much less valuable service.
Well, yeah, exactly. Noah Brand’s note didn’t say why the article was wrong, or even that the author was a rapist at all. It said he disagreed with the author. Near telling Light “I disagree with your assessment that Kira should rule the world” wouldn’t carry much punch.
That was just an aside, TBH. But IIRC the author of the essay does criticize his own reasoning where it lead him to rape, although obviously not enough to stop. And he doesn’t offer any defense of rape at all, he just assumes it to be bad (which seems reasonable.)
People advocate bad things, are allowed to keep advocating bad speech because of explicit anti-censorship reasons, other people are convinced and do the bad things.
… which is relevant how? We’re not discussing someone advocating bad things and it being defended for anti-censorship reasons.
I was thinking of a movie that shows how the Nazi was mislead into gassing people, not simply one that makes the bald statement “this man is an ordinary human, yet also kills people”.
The article doesn’t show how he was misled into thinking that someone flirting with him while they’re both drunk is consenting to any sex act, or into thinking that he gets to weigh the damage rape does to his victims against his fun. It just says that he thinks that, then adds “But I don’t wanna feel like a bad person, waaaah!”.
Re-read the article. He doesn’t claim his actions were the correct decision.
It’s right there in the title. Also at the end
Some might think it’s monstrous of me to keep drinking, keep partying. But I have had so many good, positive, happy experiences because I took a chance and altered my state and connected with someone else sexually, it seems crazy to throw all that away.
But IIRC the author of the essay does criticize his own reasoning where it lead him to rape, although obviously not enough to stop. And he doesn’t offer any defense of rape at all, he just assumes it to be bad
Yeah, but that’s like our Nazi character saying “Sure, it’s sad when we kill Jews. But if we don’t they’ll destroy the Aryan race, so it’s worth it.”.
We’re not discussing someone advocating bad things and it being defended for anti-censorship reasons.
He’s advocating laxer social punishment for people who rape at parties. You’re defending it because you think people should know about his reasoning.
The article doesn’t show how he was misled into thinking that someone flirting with him while they’re both drunk is consenting to any sex act,
I think you need to re-read the article. It describes, from the inside, someone who raped without believing that rape is OK. Most people in our society are aware that rape is Bad. Obviously rapists are more likely to believe that rape is OK, but here we have a rapist who acknowledges that what he did was wrong, and thus is able to give significantly less biased account. That’s valuable information for most people.
It’s right there in the title. Also at the end
Saying “I’m going to do this” is different from providing arguments why that’s the correct decision. He admits he can’t justify it;
He’s advocating laxer social punishment for people who rape at parties.
Deciding someone is an inhuman monster is not a punishment, it’s an error of rationality.
Lots of people believe “rape is bad, rape is a stranger leaping out of the bushes, rape isn’t sex with someone too drunk to know who you are”. That isn’t news. This guy believed that, then learned better, then shrugged and kept on raping. I guess the valuable info is “Telling people what rape is might not convince them to stop”.
He admits he can’t justify it
He doesn’t even admit it’s bad. (“And maybe finding it livable-with condemns us all to hell. I don’t know.”) The reaction he’s going for is “Yeah, it’s more complicated than I thought, we shouldn’t be so harsh on you.”. In particular he’s telling that to himself, and hoping to get external validation for that.
It’d be a very different story if he was saying “This is horrible, but I can’t bring myself to stop. Where can I get help?”.
Deciding someone is an inhuman monster is not a punishment, it’s an error of rationality.
Aren’t you reading too much into the denotation of insults? He’s a specimen of H. sapiens with normal psychological development given his environment. He’s also a person whose actions are harmful, and who should be pressured to stop through guilt and shunning. (And removed from society, but we don’t know who to jail; if Brand has info he’s not saying.)
Lots of people believe “rape is bad, rape is a stranger leaping out of the bushes, rape isn’t sex with someone too drunk to know who you are”. That isn’t news. This guy believed that, then learned better, then shrugged and kept on raping. I guess the valuable info is “Telling people what rape is might not convince them to stop”.
It’s possible that you know so much on the subject that this essay genuinely doesn’t contain any information you can use.
He doesn’t even admit it’s bad. (“And maybe finding it livable-with condemns us all to hell. I don’t know.”) The reaction he’s going for is “Yeah, it’s more complicated than I thought, we shouldn’t be so harsh on you.”. In particular he’s telling that to himself, and hoping to get external validation for that.
He admits, repeatedly, that it’s bad. He also admits that he’s conflicted, and a mixture of akrasia, uncertainty and plain old hypocrisy means that he’s not modifying his behavior as a result of this fact. But he doesn’t claim that this is in any way the “right choice”. Furthermore, he doesn’t claim we shouldn’t punish him or whatever—although clearly he’s not exactly turning himself in—he claims (more or less) that we should stop modelling him, and others like him, as The Enemy and more as, well, people. People who have done things with some horrific consequences, but nonetheless people, not “predators” hiding beneath a human skin. To model our political enemies as Evil Monsters is a persistent fault in human rationality, for obvious evopsych reasons. It may not do all that much damage when it deals with rapists (although it’s harder to stop something you don’t understand.) But this is nonetheless a bias that should be fought, because in other, less forgiving circumstances it can produce horrific results (including some rapists more dangerous than this guy, ironically.)
It’d be a very different story if he was saying “This is horrible, but I can’t bring myself to stop. Where can I get help?”.
It would be happier ending, sure, and obviously I wish that’s how it had ended. But the virtue ethics of the author does not tarnish the information in the text, as long as it’s not biased (it’s a hell of a lot less biased than most such essays.)
Aren’t you reading too much into the denotation of insults? He’s a specimen of H. sapiens with normal psychological development given his environment. He’s also a person whose actions are harmful, and who should be pressured to stop through guilt and shunning. (And removed from society, but we don’t know who to jail; if Brand has info he’s not saying.)
Once again, there is a difference between deciding, for the good of the tribe, to treat this man like a demon that crawled into your friend’s skin if you meet him on the street. (Although I suspect that’s suboptimal, somehow.) But in terms of rationality—y’know, the thing this site is about? - it is factually wrong to be modelling him as one. And it’s dangerous, judging from history, to start demonizing those who don’t demonize.
It’s possible that you know so much on the subject that this essay genuinely doesn’t contain any information you can use.
Articles and studies on the psychology of rapists aren’t rare. If someone doesn’t understand all that much how rape works, they should read the Yes means yes blog, not an article saying “Consent is complicated”.
People who have done things with some horrific consequences, but nonetheless people, not “predators” hiding beneath a human skin.
I’m confused. Can you describe some differences between the two models?
The man who believes it’s sinful for his wife not to put out is following moral principles, and is just factually mistaken. The woman who rapes someone, then is horrified and turns herself in, is trying to follow correct moral principles and failing due to akrasia. The man who knows he’s raping people but is uncomfortable with admitting he should stop and thus doesn’t try… isn’t that best described by “evil monster”? Dude is the villain of his own story!
as long as it’s not biased (it’s a hell of a lot less biased than most such essays.)
You mean because it shows the cognitive dissonance between “rape is bad” and “I don’t wanna stop raping” head-on?
Articles and studies on the psychology of rapists aren’t rare.
Informative ones, by actual rapists, who aren’t defending rape, are pretty damn rare.
If someone doesn’t understand all that much how rape works, they should read the Yes means yes blog
Funny.
an article saying “Consent is complicated”.
Please stop claiming that’s all this is. I’ve refuted it like five times now.
I’m confused. Can you describe some differences between the two models?
Imagine two serial killers. One is a robot, sent from the future to kill Sarah Conner. The other is crazy, and believes that only he can stop the Moon People from taking over.
You mean because it shows the cognitive dissonance between “rape is bad” and “I don’t wanna stop raping” head-on?
Pretty much. It’s not trying to persuade you that rape is OK, it’s trying to help you understand why (some) rape happens, and that it doesn’t require an evil mutant or even a particularly dangerous person (except to the people getting raped, obviously.)
PS:
The man who believes it’s sinful for his wife not to put out is following moral principles, and is just factually mistaken. The woman who rapes someone, then is horrified and turns herself in, is trying to follow correct moral principles and failing due to akrasia. The man who knows he’s raping people but is uncomfortable with admitting he should stop and thus doesn’t try… isn’t that best described by “evil monster”? Dude is the villain of his own story!
Imagine two serial killers. One is a robot, sent from the future to kill Sarah Conner. The other is crazy, and believes that only he can stop the Moon People from taking over.
Okay, so you’re trying to say that… rapists don’t literally endorse hurting humanity? They know that rape does so, and they don’t try to figure out a way to stop, and you have to use force to make them stop because moral concerns don’t move them, but unlike evil mutant robot monsters, they feel guilty about it and write self-pitying essays?
it’s trying to help you understand why (some) rape happens
No it isn’t. It’s trying to help me understand what rapists tell themselves is why rape happens. I very much doubt those are the real causes.
and that it doesn’t require an evil mutant or even a particularly dangerous person (except to the people getting raped, obviously.)
If the scores of articles by feminists about how anyone, no matter how charming and friendly and good to have in your tribe, can be a predator don’t convince people, but this one article by a rapist does… then the article is worthwhile and I weep for humanity.
I don’t understand this bit.
I was giving examples of rapists who think of themselves as good people. The first has incorrect beliefs about morality, and does what he believes is right. The second has correct beliefs, but fails to follow them once, though she does most of the time. Someone who has correct beliefs about morality and consistently fails to act on them (akrasia shmakrasia, he’s not trying to figure out a way to make himself stop) pretty much has to think of himself as evil.
articles by feminists about how anyone, no matter how charming and friendly and good to have in your tribe, can be a predator
Chirping in: This formulation is problematic. Rapists aren’t “predators disguising as people” until they shed their social pretense and let loose their inner evil upon unsuspecting victims. This is not a “one of them could be inherently rapist, we just don’t know who”.
Until they rape, rapists are just people in the exact same way that until they get elected/nominated politicians are just people. It could be argued that for the entire set of all humans, there exists for each human at least one non-contrived configuration-space of “current situation” in which they would rape, either by choice while aware of it, by choice while not realizing that it’s rape, or with some form of pressure that makes it clearly unreasonable not to.
After the rape, have those people become fundamentally changed in some way? Are their neural systems now different, and now optimizing for a completely different utility function that has a parameter for reducing other peoples’ utility as much as possible? They’re still the same people, to the extent that “same people” remain “same people” throughout time.
Someone who has correct beliefs about morality and consistently fails to act on them (akrasia shmakrasia, he’s not trying to figure out a way to make himself stop) pretty much has to think of himself as evil.
This… doesn’t seem to follow. They do have to think of themselves as perfect on pain of not being perfectly consistent, yes. However, making the jump from there to “evil because not maximizing morality” is far-fetched, and I doubt most of these people are rational and/or smart enough to even reason about this in these terms.
Rapists aren’t “predators disguising as people” until they shed their social pretense and let loose their inner evil upon unsuspecting victims. This is not a “one of them could be inherently rapist, we just don’t know who”.
There is such a thing as a rapist type. A little over half of rapists are repeat offenders, with six victims on average. This group is also more likely to slap or choke people they have sex with, and to hit children. (And also to commit sexual assault, but at this point that’s obvious.)
The remaining group, of one-time rapists, probably matches your model.
Until they rape, rapists are just people in the exact same way that until they get elected/nominated politicians are just people. It could be argued that for the entire set of all humans, there exists for each human at least one non-contrived configuration-space of “current situation” in which they would rape, either by choice while aware of it, by choice while not realizing that it’s rape, or with some form of pressure that makes it clearly unreasonable not to.
I’m pretty sure that’s false, assuming we’re counting fuck-or-die situations (where both parties are being raped, anyway) and messing with meds as contrived. To stretch your metaphor horribly, until Obama was first elected he wasn’t president, but he was the type of person who wants a political career and has positions that fit in a party’s platform and can give good public speeches and raise money to campaign and so on, in the way that most people aren’t.
To take a N=1 sample, I can’t think of a non-contrived situation where I would rape. What’s more, when I model myself being born in the kind of environment that would lead me to rape, the person stops being recognizably me long before puberty. Whereas other unfortunately-raised mes remain me well into invading Poland or going postal or torturing heretics.
There are certainly some people, possibly more than I think (but way less than the whole of humanity), who can lose control. And as they’re still the same people, once they regain control of themselves, they are horrified and atone as much as they can.
Or are you thinking of something like war, where (or so I heard) people go berserk and kill and rape indiscriminately? That I’ll buy. (It does change people fundamentally, but doesn’t replace them with evilbots.) But that’s nowhere near what we’re discussing here.
making the jump from there to “evil because not maximizing morality” is far-fetched
Wait, is the jump from “anyone who chooses to do this is evil, I do this, I know ways to stop doing this, I’m not taking them” to “I’m evil” far-fetched? Isn’t that as basic as cognitive dissonance gets?
There is such a thing as a rapist type. A little over half of rapists are repeat offenders, with six victims on average. This group is also more likely to slap or choke people they have sex with, and to hit children. (And also to commit sexual assault, but at this point that’s obvious.)
I understand there’s some questionable statistics here, but I have to admit that that’s reasonable enough that I don’t care if it should really be one-third or something. My model predicts that there is indeed such a cluster. Doesn’t mean they’re “‘predators disguising as people’ until they shed their social pretense and let loose their inner evil upon unsuspecting victims.” as DaFranker so helpfully put it.
The remaining group, of one-time rapists, probably matches your model.
They all match my model, except the actual psychopaths and such. Who, while probably over-represented among rapists, are by no means the norm.
I’m pretty sure that’s false, assuming we’re counting fuck-or-die situations (where both parties are being raped, anyway) and messing with meds as contrived. To stretch your metaphor horribly, until Obama was first elected he wasn’t president, but he was the type of person who wants a political career and has positions that fit in a party’s platform and can give good public speeches and raise money to campaign and so on, in the way that most people aren’t.
That doesn’t change the fact that rape, while it obviously selects somewhat, does not rewire you into a cartoon villain.
To take a N=1 sample, I can’t think of a non-contrived situation where I would rape. What’s more, when I model myself being born in the kind of environment that would lead me to rape, the person stops being recognizably me long before puberty. Whereas other unfortunately-raised mes remain me well into invading Poland or going postal or torturing heretics.
… and that doesn’t indicate to you that your model may be inserting magical personality-rewrites into Evil Mutants? It sure as hell would to me. In fact, it has. Always proved right so far. If you can’t empathize with them, you don’t understand them. Might not work on aliens, but it sure as hell works on humans.
There are certainly some people, possibly more than I think (but way less than the whole of humanity), who can lose control. And as they’re still the same people, once they regain control of themselves, they are horrified and atone as much as they can.
Or are you thinking of something like war, where (or so I heard) people go berserk and kill and rape indiscriminately? That I’ll buy. (It does change people fundamentally, but doesn’t replace them with evilbots.) But that’s nowhere near what we’re discussing here.
I wouldn’t say they “kill and rape indiscriminately”. They just kill and rape the enemy. It’s not like they’re people, right? Because if they were, that might make killing them wrong. Can’t have our soldiers thinking that, can we? (I understand the US army, at least, has switched away from demonizing their enemies in Basic Training for precisely this reason.)
Wait, is the jump from “anyone who chooses to do this is evil, I do this, I know ways to stop doing this, I’m not taking them” to “I’m evil” far-fetched? Isn’t that as basic as cognitive dissonance gets?
Calling people “evil” is tricky. There are a lot of conflicting metaethics and definitions floating around the issue. But I think it’s fair to say that “not maximizing morality” is different from “evil”. You ever spend money on chocolate? Fuck you. That money could have gone to charity. Saved lives. And you spent it on chocolate instead? Who the hell do you think you are, to put your pleasure above people dying? Of course, this goes for all nonessential expenditure. Humans don’t maximize morality, because if we did we wouldn’t be able to compete. We might want to, but if we somehow learned to defeat the layers of akrasia and bias and simple hypocrisy then we would no longer be human. Humans aren’t FAIs, we’re evolutionarily adapted to a specific niche.
I wouldn’t say they “kill and rape indiscriminately”. They just kill and rape he enemy. It’s not like they’re people, right? Because if they were, that might make killing them wrong. Can’t have our soldiers thinking that, can we? (I understand the US army, at least, has switched away from demonizing their enemies in Basic Training for precisely this reason.)
This is a complicated subject. To begin with, it’s pretty hard to get more than a small percentage of soldiers to kill people at all: until after WWII, somewhere in the neighborhood of 80% of combatants in any given battle didn’t fire their weapons, and the great majority of shots fired weren’t aimed. Modern training methods aim to reduce this through associative conditioning, making training as realistic as practical, and a variety of other techniques that sometimes include dehumanization of the enemy.
Now, there’s a spectrum running from battlefield killing to full-blown atrocity, but atrocity’s also got some unique features. If you’re ordered to execute prisoners, for example, the prisoners end up dead or they don’t: you can’t shoot over their heads, or run ammunition or tend to the wounded instead of fighting, as you could in pitched battle. Because of this atrocity can be used as a tool of policy: soldiers who’ve committed war crimes have no choice but to justify them to themselves and each other, distancing them from their enemies and bonding them with a shared rationalization.
This is bidirectional, of course; committing atrocity makes it easier to commit further atrocities, and a war where many gray-area cases come up (engaging enemy fighters in civilian clothes, for example, or mistakenly shooting a surrendering soldier) is one in which deliberate atrocity becomes more likely. The US army in the last few wars has tried very hard to draw a line, partly for PR reasons and partly because atrocity isn’t well suited to recent strategic models, but the psychology involved doesn’t lie entirely within institutional hands—though institutions can of course exploit it, and many do.
soldiers who’ve committed war crimes have no choice but to justify them to themselves and each other, distancing them from their enemies and bonding them with a shared rationalization.
That occurred to me, and I decided not to bother adding a caveat, since they presumably justify it by demonizing the enemy anyway. Although I guess that some “accidental” rapists probably rationalize their crime as not a big deal when if realize what they did, which could indeed lead to more rapes. That’s a different proposition to actually turning them into a cartoon villain, but still.
It would help if you named one false prediction that my model of rapists as “Evil Mutants” makes.
This would require interpreting your “rapists are Evil Mutants” claim as about making falsifiable predictions, which would be unreasonable interpretation of your comments thus far. Instead “Rapists are Evil Mutants!” seems to be presented tautologically for the purpose of signalling your own strict virtue and social dominance within the role of moral arbiter.
We can arrive at a falsifiable interpretation if we interpret “Mutant” as an indicator that the labelled individual must be in someway genetically different from a ‘typical’ sample of the species homo sapiens sapiens—or even stretch it to mean that extreme environmental conditions have impacted it sufficiently that the individual can not be said to be exhibiting behaviors representative of its species. It is hopefully obvious to most that this makes “Rapists are Evil Mutants” both falsifiable and trivially false. This is particularly the case if we are using the rather general definition of ‘rape’ that MixedNuts prefers. (See, earlier mentions of strict consent standards and a rejection of the intuitive notions of what rape is.)
It is in fact the case that rape is bad. Violent stereotypical rape is bad. Other complicated things with insufficient quality or admissibility of consent that we call rape are also bad. Yet these are bad things that many or most actual humans would do in the right (or perhaps wrong) circumstances. Many of them are not even considered ‘evil’ by all cultures, much less as evidence of a bizarre deviancy.
We can arrive at a falsifiable interpretation if we interpret “Mutant” as an indicator that the labelled individual must be in someway genetically different from a ‘typical’ sample of the species homo sapiens sapiens—or even stretch it to mean that extreme environmental conditions have impacted it sufficiently that the individual can not be said to be exhibiting behaviors representative of its species. It is hopefully obvious to most that this makes “Rapists are Evil Mutants” both falsifiable and trivially false. This is particularly the case if we are using the rather general definition of ‘rape’ that MixedNuts prefers. (See, earlier mentions of strict consent standards and a rejection of the intuitive notions of what rape is.)
In fairness, that’s probably an overly narrow interpretation of their views. They don’t seem to believe rape is genetic, at least. It seems closer to “liberals” than “Jews”, in stereotype terms. That’s not to say it can’t produce inaccurate results, of course. Otherwise it wouldn’t be rational to avoid stereotyping.
That’s what I’m whining about. MugaSofer claims that I believe (something ey rephrases as) “rapists are Evil Mutants”, and that the essay we’re discussing is valuable because it’s evidence for the true claim “rapists are not Evil Mutants”. I’m trying to figure out what these claims mean. So far we have ruled out “rapists are genetically abnormal” (we agree this is untrue), “rapists hold true beliefs about morality but don’t care” (we agree this is true is this case), and “rapists rape due to choice, not just akrasia” (we also agree this is true in this case).
These beliefs all seem sane. (And thankyou for explaining.)
For future reference when making comments like this it may be worth making it clear that you do not in fact have the belief that your words literally attributing to yourself and are instead being misrepresented. I’m afraid the literal interpretation seemed to fit reasonably well so I did not immediately interpret it as a countersignal.
“rapists hold true beliefs about morality but don’t care” (we agree this is true is this case), and “rapists rape due to choice, not just akrasia” (we also agree this is true in this case).
That’s probably true for some rapists, sure, but it’s clearly not true for all of them. It’s generalizations that are the problem here.
Yeah, just talking about this guy. I gave examples of someone who sincerely believes marital rape is okay (falsifies “true beliefs”) and someone who immediately regrets raping and takes steps to avoid it (falsifies “choice, not akrasia”).
Well, I’m not sure how someone not raping falsifies choice, not akrasia. It just means they chose right. (And that they happened to beat akrasia.) Or do you mean it would invalidate your claim that most rapists have already made that choice?
The person with akrasia I mentioned rapes once (or, if sufficiently good at introspection, not at all), then stays well clear of any situations that would require them to exert willpower not to rape. This can be done by automatically learned aversion (“Holy crap I just raped someone” being a strong punishment), by turning oneself in, by getting therapy, by avoiding the context where they raped (such as being drunk), by avoiding all sexual activity in that context, by getting away from the kind of person one is likely to rape, etc.
Well, for one thing you seem to think that this particular rapist wrote this as part of a calculated ploy to reduce society’s defenses against him (and other rapists?) But I’m not sure how we could test that. By “Evil Mutants” I mean you’re using the neuroarchitecture that demonizes political opponents and Hated Enemies in general, if that clears anything up. I understand you’re pretty knowledgeable about rape; could you mention some predictions you don’t already know to be true? (Of course, I suspect some of your predictions regarding things you know about are wrong anyway because of poor data or whatever, but that’s harder to find and, y’know, rarer.)
you seem to think that this particular rapist wrote this as part of a calculated ploy to reduce society’s defenses against him (and other rapists?)
Not quite. I believe that the effect of the article is to reduce society’s defenses against that type of rapist, and that the author would still publish the article if he shared my belief about this. I think it’s unlikely that he has consciously thought about it, or that he would share my belief if he did. I believe that he did not decide to write the article in order to get this effect. I believe that the cause of this decision was cognitive dissonance between his beliefs “rape is bad” and “I’m a good person”, which led him to seek reassurance of the latter. I wouldn’t know what he believes was the cause; I doubt it’s “to make myself feel better” (or any other phrasing of what I think is the true cause).
By “Evil Mutants” I mean you’re using the neuroarchitecture that demonizes political opponents and Hated Enemies in general, if that clears anything up.
It’s not an answer I can use, as long as we don’t have an MRI handy. So we’ll have to settle for wrong predictions.
could you mention some predictions you don’t already know to be true
Rapists target victims who are easiest to rape and least likely to get the rapist in trouble. (pretty sure) I make no claim as to how much of that selection is conscious.
Visibly strong people are less likely to be raped. (somewhat confident)
People who display willingness to attract attention or to fight are less likely to be raped. (pretty sure, but I’m not sure I can honestly claim not to know this)
Disabled people are more likely to be raped. (somewhat confident)
Cognitively disabled people are more likely to be raped than people with other kinds of disabilities. (pretty sure)
Locked-up people get raped ten ways to Wednesday. Obviously I know about prison rape, but that covers nursing homes and long-stay psychiatric hospitals as well. (near certain)
Most behaviors commonly believed to increase risk of being raped in fact do so. Of course this is compatible with many other explanations. (pretty sure)
People who have personal harm to fear from reporting rape are more likely to be raped. This includes undocumented immigrants, sex workers on the job (major confounding here), trans people (also confounding, also I can’t claim I don’t know that), gay people where that’s illegal, and people in communities that disapprove of airing dirty laundry such as the kinky scene (confounding) and small religious communities. (pretty sure of the general idea)
Rapists target victims they find attractive (this should correlate with conventional attraction), but the effect is less strong than that of vulnerability. (somewhat confident)
Rapists are a little, but not a lot, more likely to commit non-sexual violence. (somewhat confident)
Active rapists have greater variance in status than non-rapists; they’re more likely to be either very high- or very low-status. (somewhat confident)
The smaller the social unit, the stronger the above effect is. (conditioning on it, pretty sure)
Medium- or high-status men who gain status become more likely to rape. (unsure)
Rape in a relationship (not necessarily one that’s supposed to include consensual sex), like other forms of abuse, is used as a punishment (by which I mean occurs more frequently after the abused has disobeyed, voluntarily or not, the abuser, but is unlikely to leave the relationship) if the rapist is male (near-certain) or female (somewhat confident).
Creepiness is correlated with rape in men (pretty sure) and in women (unsure).
Effects of situational partner availability (dispreferred gender, lower attractiveness, taboo pairings) are stronger for rape than for consensual sex if the rapist is male. (unsure)
Rape by men is strongly correlated with testosterone level. (somewhat confident)
Rape is strongly correlated with sexual jealousy. (somewhat confident)
Rapists are more likely to be friends with other rapists. (pretty sure)
Rapists are more likely to be friends with rapists with the same methods of operation (familiarity with the victim, use of violence, use of alcohol, use of other substances, criteria for choice of victims). (somewhat confident)
Rape is correlated with making rape jokes, mild disregard of consent (such as tickling protesting people), and what I’m going to call “comments on the victim’s behavior before and during the rape” when discussing rape cases, correcting for frequency of such behaviors in the social circle. (unsure)
Rape is negatively correlated with close relationships with known rape victims (of other perps, obviously). (somewhat confident)
If you ran that empathy study where people write “E” on their foreheads on men, they would be less empathetic primed with images of women than with images of men (pretty sure), and the effect would be stronger in active rapists of women than on non-rapists (conditioning on previous, pretty sure).
If you ran that study on women, they would be less empathetic primed with images of men than with images of women (somewhat confident), and the effect would be stronger in survivors of recent rape by a man than in non-survivors (conditioning on previous, somewhat confident).
Men who rape without use of violence are rougher when raping than when having consensual sex. (somewhat confident)
Male rapists are on median worse in bed (as judged by consensual sex partners) than non-rapists of similar sexual experience. (There’s a question of how to count the rapes toward sexual experience.) (unsure)
The kick of power (I don’t know if we know how to detect it, but it’s a clearly recognizable emotion) is stronger (in the same individual) when raping than when having consensual sex in male rapists of men (pretty sure), in male rapists of women (somewhat confident), and in female rapists (unsure).
On average, rapists seek the aforementioned feeling of status elevation more than non-rapists if male (somewhat confident) and if female (unsure).
Okay, so you’re trying to say that… rapists don’t literally endorse hurting humanity? They know that rape does so, and they don’t try to figure out a way to stop, and you have to use force to make them stop because moral concerns don’t move them, but unlike evil mutant robot monsters, they feel guilty about it and write self-pitying essays?
I’m saying that they’re human, and best modeled as such. I am not advocating any particular method of rape prevention, but since we’re on LessWrong it should come as no surprise that I think understanding the problem fully is probably going to make our solutions better.
No it isn’t. It’s trying to help me understand what rapists tell themselves is why rape happens. I very much doubt those are the real causes.
No, it isn’t. He’s clearly an atypical rapist in that regard. If he was a typical rapist, then the essay would be hopelessly biased and would never have been published. Instead it is only mildly biased, and offers an opportunity to see into the mind of a rapist via his future self, who is now aware that his actions were rape and thus doesn’t try to excuse them.
If the scores of articles by feminists about how anyone, no matter how charming and friendly and good to have in your tribe, can be a predator don’t convince people, but this one article by a rapist does… then the article is worthwhile and I weep for humanity.
Just because someone is charming doesn’t mean they can’t be a monster. Most actual psychopaths are pretty good at hiding the fact. But that doesn’t mean that we should assume that just because someone is both charming and hurting people they’re a psychopath. Because it doesn’t take a psychopath to hurt people. If it did, the world would be a very different place.
I was giving examples of rapists who think of themselves as good people.
Most of the articles are fluff along the lines of “Hats are cool”, though. And right now I’m just a little bit reluctant to recommend the site that published the “I raped a few people, but partying is fun so I don’t mind” article.
Can’t argue with you about the hats, but I’m not sure what people’s problem is with publishing that article. It’s not like he was defending himself, just giving useful information on how someone’s life can lead them to rape despite consciously committing to the principle that Rape Is Bad. Are they worried that understanding the enemy better will force them to stop viewing people as Evil Mutants?
Or do you mean to you? If you write about misandry, I have yet to see your writings, so I’d be hard-pressed to insult you based on them.
Well, I wrote a comment on it. Right there. You replied to it.
… I guess I was just imagining things, although your comment was slightly … tangential. Such comments are rarer than those criticizing the parent. Hell, I even opened this comment by contradicting you.
“[...] The proportion of men must be reduced to and maintained at approximately ten percent of the human race.”
I imagine females will also be reduced to 10%. Gender is pointless. I know I’d like to be (sexually) female sometimes, futanari (is there an english word for this?) sometimes, and male sometimes, and the rest of the time something totally different. Probably with tentacles. I think I’d like to be totally sexless sometimes too.
When you spend enough time on certain places on the internet, radical feminists look like conservatives on gender issues.
When you spend enough time on certain places on the internet, radical feminists look like conservatives on gender issues.
Indeed. Reading about the details of sex between one “male” and one “female” partner as though it’s the only kind of sex, really reads to me like trying to enforce a (outdated and sexist) traditional view of how humans are supposed to self-identify and relate to each other.
Technically accurate, but not general enough. A futanari, as I understand, is a person who has a penis, but otherwise has the physical characteristics typically designated “female” (breasts, wide hips, etc.). A no-op trans woman would fit this description, but so would someone who started out with the typical “female” phenotype but had their genitals modified and kept the rest of their body the same. (As far as I know, this hasn’t happened in real life, but it’s theoretically possible.) Also, though I’m not aware of any such condition, I suppose there could be an intersex condition that produces a “futanari” phenotype. (If anyone is aware of one, I’d be curious to hear about it.)
Depending on what you mean by futanari, ‘hermaphrodite’ or ‘shemale’ are common, though the latter is almost surely slang (and checking what Google has to say on the subject is almost surely NSFW).
Well, by that link, both “transvestite” and “hermaphrodite” (NTM “it”) were on the list of slurs. I think it was just indicated as a slur for transsexual people, not inherently a slur.
I dunno. The option would be nice, but I think I’d still spend easily 90% of my time as a “male” and I doubt that’s unusual; the categories of “male” and “female” still have meaning if some women spend their holidays as dolphins.
Admittedly, this can be interpreted as sex selection of gametes and embryos, not disappearance of currently living people.
It could be, but, after reading that interview, I get the feeling that MD wouldn’t mind it at all if currently living people (male ones, that is) got disappeared, as well. That interview is actually quite fascinating.
You are pretty unfamiliar with some of the more obscure aspects feminism. Even if the SCUM manifesto was really satire (which I don’t think it was), there where plenty of calls for the elimination or even enslavement of men by academics and radicals.
As with all political and ideological movements some join them just because they seem the best available tool to harm a despised out-group.
The SCUM Manifesto was written by someone with severe mental health issues and isn’t taken seriously by the vast majority of feminists. It isn’t representative in any useful way. Edit: That is not to say that there aren’t some people out there with extreme views of this sort, they’ll show up in any large movement. But that context is important.
Either my model is wrong or this story is false. Specifically, I doubt an famous feminist’s considered opinion was that the world would be better if a substantial number of people “unspecified disappeared.”
It appears your model is false, then. Progress!
(Not that you should switch to a model with even poorer predictive history, i.e. the “feminists just hate men” one.)
I suspect Viliam_Bur is talking about Valerie Solanas’ SCUM Manifesto. Which does seem to fit the bill, assuming you don’t read it as satire—but Solanas is mainly famous for shooting Andy Warhol, not for her contributions to feminism.
ETA: Or not. MixedNuts’ comment above fits better.
Either my model is wrong or this story is false. Specifically, I doubt an famous feminist’s considered opinion was that the world would be better if a substantial number of people “unspecified disappeared.” Cocktail party quips do not count.
Read the reference Ozy gave.
Admittedly, this can be interpreted as sex selection of gametes and embryos, not disappearance of currently living people.
Your model of feminism is probably wrong. Feminists are varied and complicated. Some parts of feminism are completely rotten and people in them claim that all porn is rape, that rape of men doesn’t matter, that no woman enjoys blowjobs. In particular, Mary Daly said some awful things about trans people, and refused male students in her classes.
Wowzers! Daly is so essentialist (i.e. thinks women all inherently have certain mental characteristics). I’m not surprised that someone held her positions so much as I am surprised that she’s considered an (recent) influential feminist. I thought that all (contemporary?) feminism was just applied post-modernist (i.e. noticing that gender roles are historically contingent). But that’s clearly inconsistent with Daly. Model updated.
That said, I suspect I’m a lot more sympathetic to many of the arguments than you are. I don’t think I need to reject Andrea Dworkin in order to reject the essentialism of Daly. That said, I hope that Dworkin hasn’t said that the gender of the rape victim matters, because it shouldn’t matter. (She essentially agrees with your other examples, I think).
(Academic) feminist theory has gotten much more postmodern (perhaps more specifically poststructural) over the past three decades, but constructionism isn’t the major axis of differentiation. When difference feminists were important they tended to be a bit more post-y than the dominance theorist, who were very often as modernist as the day is long.
Thanks. My recent experience is that my philosophical reach often exceeds my philosophy terminology grasp. I know what I think—and people have told me that it’s a “deconstructivist” position.
But I definitely don’t know the ins and outs of particular schools of thought—I had a discussion recently with a third-wave feminist who argued that rejecting intersectionality was an essential element of being second wave feminist. I don’t doubt that many second-wavers implicitly (or explicitly) rejected intersectionality—and I think intersectionality is an important structure in the correct theoretical framework. But I’m not familiar enough with the schools of thought to know whether second-wave is inherently inconsistent with intersectionality.
In short, are there accessible references that lay out the central positions of the various schools of thought—at a more nuanced and detailed level than wikipedia? The Standford Encyclopedia of Philosophy is at the right level, but doesn’t seem to be directed at the topics I’m referring to here.
As with most things, my experience is that specialist encyclopedias are your best bet for knowledge per effort. There’s nothing as high-quality and legally accessible as the SEP, but the standard other places should have you covered. Depending on the level of detail you’re looking for, Cambridge Companions, Oxford Handbooks, and Very Short Guides tend to be pretty accurate and accessible.
(As for intersectionality I have yet to see a definition which isn’t either trivial or theoretically problematic. Which isn’t to say that realizing and incorporating the trivial form is itself trivial, but I don’t think either version would really hold up as a necessary or sufficient condition for differentiating waves. Waves are noticed based on broad shifts in theory and are thus necessarily fuzzy. But this is just IMO.)
I can’t find a cite but I’m sure someone in that school of thought has made that claim explicitly (“Men can’t be raped”).
That said, Dworkin and others have indicated that all penetrative sex is rape, specifically of the sort that a male perpetrates upon a female, so that would suggest that it could not happen the other way ’round.
Meghan Murphy has written a blog post entitled “Can women rape men? I’m not sure I care.”, though she later retracted it.
I don’t think anyone has explicitly said “penetrative sex is rape”; they do use phrases like “inherently degrading and violent”, but I’ve only ever heard opponents rephrase it as such.
Yes, I think the furthest Dworkin has gone is saying that a) penetrative sex is inherently violent, b) sex that is not initiated by “the woman” is never consensual, and c) men’s pleasure is necessarily linked to victimizing, hurting, and exploiting.
Is this a generally accepted notion in feminism, or does it represent a fringe view ? The reason I ask is because this sounds exactly like something a Straw Feminist might say...
What algorithm do you use to tell the difference between a feminist and a straw feminist? According to this algorithm, are Mary Daly and Andrea Dworkin straw feminists?
It seems to me that any feminist suddenly becomes a straw feminist when an offensive or clearly irrational quote made by them is presented in a discussion about feminism.
I think a straw feminist is meant to be a character (a fictional character, or a persona played by a troll, or an imaginary opponent), not a person sincerely expressing their position. So Daly and Dworkin weren’t (or kept up the charade for quite a long time). Straw feminists say stupid and offensive things to make actual feminists look bad. Bugmaster meant that the quote sounds more like something someone would attribute to a feminist in order to make feminism look bad, than like something a feminist would say.
But there are in fact fringe feminists who are indistinguishable from their parodies.
I don’t have a complete algorithm handy but I know that the first line includes the query “Does this person exist?”
It would be (arguably) legitimate to make that redesignation if the character is a fictional feminist. Then determining whether it is a ‘straw feminist character’ or ‘feminist character’ would entail an evaluation of to what extent the beliefs or behaviors reflect that which is within the realms of ‘feminist’, also taking into account inferences about the author’s motives in creating the character. (Then you just shut up and say it is ‘straw’ if that makes your side of the debate look better.)
Could you provide evidence that Daly or Dworkin did assert such a thing? I’ve read quite a bit of Dworkin, nothing suggesting anything of the sort; I’ve read less Daly, and while I found all of it pretty silly I would be surprised if that was among them.
The “all sex is rape” claim is most often attributed to Dworkin or MacKinnon, which makes me strongly suspect that while surely someone somewhere has believed it, prominent radical theorists were not among them.
In another comment in this thread there is a link to Daly saying, in an interview:
A short look at wikiquotes of Dworkin gives this:
So assuming these are the best quotes to be found (I did not try too hard), it would be more precise and fair to say that Daly enjoyed the thought that 90% of men would be “decontaminated” by “an evolutionary process”; and Dworkin said that every man (under patriarchy, which means anything) is a “rapist or exploiter”.
None of this really makes any of them a sick person, does it?
I mean, if I said that “if life is to survive on this planet, there must be a decontamination of the Earth; a natural process resulting in drastic reduction of the females” and “under feminism, every women is a rapist or exploiter of another man”, those would also be perfectly OK, politically correct, inoffensive, and uncontroversial statements, ready to get me to the textbooks as a defender of equality and everything good. (Just joking, those are not my opinions.)
Well, you won’t find me defending Daly; everything I’ve read of her suggests she’s a nut. As you yourself note the passage doesn’t directly imply the sex=rape thesis, and there’s always context etc. (Dworkin for instance has some quotes describing sex as conceived by what she considers patriarchal ideology that have been taken out of context) but it also doesn’t seem like a perverse interpretation.
Ah, but surely as rationalists we must not let emotions cloud our judgments or subject truth to the inquisitorial glare of political correctness, if men universally evolved to be scum may we should want to believe that they did, human biodiversity between untermenschen and überfräuen ought be celebrated, &c.
I don’t have a problem to believe things like “most mass murderers are male”, etc. (I just hope people around me are good enough at math to recognize that the statement is not equivalent to “most males are mass murderers”.) Just give me evidence from a reliable source.
Show me a sustainable utopia with 10% males (I would actually encourage feminists sympathetic to this idea to try it, but only with volunteers), give me reliable reports from independent sources, and I might be convinced. Until then, it is just a hypothesis in the idea-space, and I find other explanations more likely.
My last paragraph was, like yours, just joking and not my actual opinions. I’m a pretty strong constructionist on gender and also a dude, if that means anything.
I’m having trouble telling which parts of this are ironic. I’m sure some of this must be … I just can’t tell what.
Non-ironic: Daly and Dworkin said some repulsive things, and a non-mindkilled person would recognize some problems with their ideas. (Here are the quotes, and I did not even try too hard to find them.)
Ironic: If I said the same things publicly, only with genders reversed, the people who consider Daly and Dworkin sane, would consider me sane too. (Not likely.)
Thanks for clarifying. It’s sometimes hard to tell in a text environment.
In the absence of a closer association between Daly and Dworkin, conflating their positions is like conflating Stephen J. Gould and Steven Pinker because they both claim to apply the theory of evolution.
As I and Oligopsony have said, Daly can go piss off. Dworkin’s quote is just articulating her definition of patriarchy. If you think we aren’t living in that society, her definition is not particularly interesting. But it isn’t like there’s no evidence that she’s somewhat accurately describing our current society.
MixedNuts and wedrifid said it better than I could.
It fits well into the memeplex of radical feminism. While I haven’t had my finger to the pulse of feminism for a few years, I’ve gotten the impression that radical feminism hasn’t been mainstream since the 1990s.
Radical feminists are a varied bunch. Twisty “everything is rape” Faster is a radfem, but so are a whole bunch of genderqueer BDSM pornographers.
I don’t think the genderqueer BDSM pornographers usually call themselves “radical feminists”; they do call themselves both radicals and feminists, but they don’t usually combine the terms. The term “radical feminist” seems to have been largely monopolized by the Andrea Dworkin/ Mary Daly/ Twisty Faster crowd.
I don’t know if unpleasant second-wavers are the most common radfems or just the noisiest on the Internet. I tried doing a bit of a research but couldn’t bear it, so you’ll have to dig the everything-positive radfems up yourself if you’re interested. There are a few I’ve talked to, but they apparently don’t blog.
That’s … pretty far. I mean, damn.
That distinction seems pretty fine; “degrading and violent sex” sounds a hell of a lot like rape (or perhaps some BSDM simulating rape, I guess.)
Rape is very often not violent, and there are many contexts where it wouldn’t be thought degrading by the victim or by the culture, such as marital rape in a culture where it’s considered normal.
Consensual degrading and violent sex is certainly kinky, but not necessarily a kind of kink that counts as BDSM and certainly not necessarily rape play. (I feel like I should be making innuendo here about developing your imagination or something.) The “cunnilingus and cuddles” feminist crowd probably don’t think it can truly be consensual, but they’re just obviously wrong; people might be brainwashed by the patriarchy to go along with something their partner wants, but not to seek it out secretly.
Excellent points.
Even if the word “rape” isn’t being used, it seems to me—and this may be a failure of imagination—that it nonetheless simulates rape, or at least something close to it.
You sure about that?
Thanks.
There’s some nitpicking to be done about precise definitions of “degrading” and “violent”.
It seems fair to describe any pain play (at least if sufficiently intense and fast) as violent. And handing one’s date a flogger with a grin and a “Pretty please?” doesn’t look much like rape at all.
Here’s an example of very degrading sex that’s not rape play either. (The domme gives orders to the sub, and there’s one act the sub is reluctant to perform, but throughout the scene the sub expresses consent verbally and physically.) This story is extremely gross porn; there are two characters; the domme is a crossdressing woman; the sub is a woman; seriously I mean the “gross” part, you have been warned: Piggy, by Jen Cross.
It might be fair to classify all reluctance play as “simulating something close to rape” (e.g. “Stop hitting me”), and even anything involving restraints if you’re being very inclusive, but if someone’s begging to be hurt and to do something degrading (and there’s no roleplay where they’re being forced to or anything) I don’t see the resemblance.
Nope! I just dismiss it as a Cartesian demon hypothesis. If you’re going to question what someone’s sincere introspection tells them they want when they think about it alone and at leisure and they never have to tell anyone about it, you might as well question your own impulse to question things; are you brainwashed by the patriarchy into slut-shaming women who have sex you don’t like, or into denying women’s agency, or into erasing female desire? Any amount of introspection that’s sufficient for you to decide you aren’t should also suffice for the person whose desires you’re questioning.
And if you’re not just questioning patriarchy-approved activities like intercourse and leg-shaving and slut-shaming, but also fetishes patriarchal thinking condemns as weird, you’d better also question your love of cunnilingus and cuddles and bra-burning.
I didn’t read the story based on your warning and the fact that you gave a … synopsis … that seemed sufficient.
I think I see your point; it does seem possible that sex could independently be violent and degrading, for most values of “violent” and “degrading”, without utilizing rape play, although that would seem to be the easiest route.
That’s basically what I was thinking of.
Funny thing, but I seems to have been thinking that “degrading” meant nonconsensual. Which is stupid, now that I think of it. I guess “degrading” is an ambiguous term, come to think.
Yes, it simulates something close to it, but I think the two-step distinction is enough that avoiding the word “rape” and its connotations is very appropriate. The “degrading and violent” taps into certain emotions, but lacks certain key other emotions and characteristics that make rape so bad and hurtful. To name some, the helplessness feeling is most likely not present (since it’s consensual, as stated), and the whole existential crisis that is triggered by the emotional cascade and status markers and mental model updates that all happen at the same time during or in the aftermath. The trauma oft associated with “rape” seems to come mostly from those missing elements, so I wouldn’t include this in my carving.
I’m actually thinking that the reverse is more likely true: People can (and probably are) be brainwashed by culture/patriarchy to secretly seek out something.
I see no reason why they couldn’t, and I feel like I could draw a graph of at least one plausible way it could happen if I put some brain time into it.
Obviously, there is a distinction between rape and BSDM play that simulates rape. Still, the claim that all penetrative sex is either rape or an attempt to capture certain emotional elements of rape seems very close to the statement that all penetrative sex is actual rape.
Oh wow… I’ve failed my Psychometric Tracery. I didn’t think that was the actual claim being discussed. I find it to be a very silly claim; this makes me all the more curious to hear their rationale for it.
This discussion has stretched on pretty long … and I can hardly object to someone pointing out that a specific claim was wrong just because it doesn’t refute my original point.
For reference, this particular argument started with this comment.
Yes, I agree that Dworkin equates coercive sex and penetrative sex. If Dworkin thinks that understanding rules out male rape victims (female tool use, to say nothing of homosexual rape), that would make me sad. After all, male tool use on females would be coercive according to her.
Edit: Forgot central point, which is that saying “men can’t be raped” is very different from saying “male rape victims don’t matter” The first is an argument about definition and perspective. The second blatantly contradicts the assertion that rape is wrong.
At a certain level, I think it is right to say sex is generally coercive, in much the same way that going to work is generally coercive. If you don’t go to work for a long enough period of time, you will be the subject of violence. (e.g. eviction)
That understanding of coercion has the twin failings of (1) not being the ordinary usage of the word, and (2) not saying much that is interesting. Everything is Dworkin-coercive, just about.
I don’t understand this analogy. It really is necessary to work. It’s not necessary to be in any intimate relationships. Taking a vow of celibacy does not lead inevitably to getting raped. Within a relationship, there will be increasing pressure to have sex as time since last coitus increases, but there is typically the alternative of ending the relationship, at least in modern Western society.
It’s not necessary to be in a relationship. Nor is it necessary to engage in sexual relations within the relationship. But there is social pressure to be in a (hetero-normative) relationship and to perform sex acts. Dworkins’ first point is that this pressure is gendered. The social norms function to make women feel worse for violating them than men. And the amount of pressure isn’t close.
Dworkins’ suggested response is to remake society to remove (and prohibit) this type of pressure. Whether she admits it or not, this conflicts with “freedom of speech.” But so do most anti-discrimination and anti-group defamation laws (the latter have not been generally implemented in the United States). That doesn’t meet we must implement Dworkins’ vision to avoid hypocrisy. But I think it is valuable to notice the trade-off we are making. To use economic language, one might call the gendered norms an opportunity cost of arranging society the way we have.
And if the referenced norms seem wrong to you, then you ought not to think of Dworkin as an idiot. Feel free to continue thinking badly of Mary Daly (with my blessing and encouragement).
I don’t follow. Dworkin criticises something stupid, that doesn’t make ver not an idiot.
Dworkin is from the school of thought that helped us notice those particular costs of the setup. If post-modern thought doesn’t appear, we might not notice any of the problems it identified.
I suggest that post-modern thought looks foolish now because more mainstream thought appropriated and applied most of its greatest insights. What “remains” of post-modern thought is much less insightful.
“Its not wrong when it happens to the out-group” is standard human thinking. Also overall people do tend to care less about average male than average female suffering.
They’re not very different in how they are actually understood by listeners. The perceived differenced is based on a notion that humans consciously manipulate their mental categories by arbitrarily choosing explicit verbal definitions and that’s not the case.
“Suggest” very loosely, in that we would have to ignore both cases where both the penetrator and the penetratee are male, and cases where artificial tools of various sorts are used to perpetrate penetration, in order to draw that conclusion.
Which is not to say that there aren’t people who would argue precisely that.
I thought it would be sufficiently damning that it already rules out ‘ordinary’ female rape of males. If your definition of ‘rape’ includes consensual sex and does not include this, then we’ve stopped talking about rape.
I’ve heard non-obviously-bogus arguments that it should, e.g. men cannot get pregnant as a result of rape.
Some can. It’s probably a very different experience though.
And many women can’t. If it’s unknown to the rapist, asserting power through a threat of forced pregnancy might still happen, but if she’s like sixty-five that’s not going to happen.
But gender does matter. A man raping a cis woman has a gender wars element to it, usually something like “Men want sex and women don’t, so this man is taking it from this woman, scoring one for Team Men. She’s a slut for letting it happen, unless she can prove she’s a perfect victim and he’s a complete monster, in which case she’s a victim of female weakness and needs protected by a strong good man.”. Conversely, a man raping a man hinges more on “A man weak enough to let someone rape him is not a real man, but gay-female-feminine. He is ridiculous and pathetic.”. There are other gender-dependent examples with female perpetrators, with prison rape, with corrective rape, with rape as a weapon for cultural domination, with isolated communities, and so on.
Of course it doesn’t matter in that some rapes count and some don’t, and it shouldn’t matter at all. Just saying, you should expect different support structures, not identical rape shelters which just happen to be 25% male-populated.
In addition to what MixedNuts said, the question I was raising was whether this was a feminist position. To the extent that it is, I’d like to know whether it is from the methodologically incorrect branch (represented in this discussion by Mary Daly) or the methodologically more correct branch (represented by Andrea Dworkin).
It would surprise me to hear that Dworkin has asserted that men can’t be raped—and if I heard it, I’d need to re-examine whether her arguments about the social effect of porn are valid (even if she’s right, there are knock-on concerns that weigh against censorship).
More generally, conflating Daly and Dworkin is like conflating Stephen J. Gould and Stephen Pinker.
I think I saw a comment subthread on The Good Men Project along the lines “What’s it matter whether it’s a man who has sex with a woman too drunk to consent [or something like that] or the other way round?” “The woman can get pregnant, etc., etc.” “Wow, that’s some serious Dworkin you’re channeling”, but I can’t find it right now, so I might have dreamt it or something.
Unwanted pregnancy can be a result of rape, but rape seems like a separate Bad Thing that can happen to someone.
Yup. Mysandry is a real thing, if rarer than the reverse. Hell, since stereotypes of men are much less likely to be challenged then those of women, it’s arguably more common (on a far lower level than your examples, obviously.)
The mistake is to stereotype all “feminists” as spouting such nonsense, of course.
Hooray, I get to recommend No Seriously, What About Teh Menz? and other nifty things by Ozy Frantz.
...and zie’s the only person I know of who writes about misandry without turning into a giant douche.
Plenty of posts on The Good Men Project in general are surprisingly sane given their subject matter, too. (The comments are less good though, especially recently with the allegations of rape apology.)
I haven’t seen any good ones that were about misandry specifically, but yeah, there’s lot of good stuff. The series on male depression’s good.
Most of the articles are fluff along the lines of “Hats are cool”, though. And right now I’m just a little bit reluctant to recommend the site that published the “I raped a few people, but partying is fun so I don’t mind” article.
I do see the point of publishing such articles; but unfortunately they (and I) overestimated the sanity (in the LW sense) of the readers—see the third paragraph of “Belief as Attire”. Turns out that some of the readers are more like Alabama bar patrons than like nerds, and unfortunately there’s no way of saying ‘X did Y because of Z’ to Alabama bar patrons that won’t sound like ‘it was right for X to do Y’.
“Rapists justify themselves by claiming consent is complicated” goes over well all the time. “I’m a rapist, but consent is complicated so it’s a risk I’m willing to take” is supposed not to go over well.
Knowing the justifications rapists use is not useless. But “I had an e-mail exchange with an anonymous rapist, and here are some quotes” would suffice, whereas “Here’s an article by a person I disagree with” implies some degree of respect for the defended position.
Having a few quotes doesn’t give you a full understanding of the justification. If you really want to understand the justification the article is much better for that purpose.
Meh, not really. How People Rationalize Rape Culture is Feminism 102, and the article was the same old excuses. There was one bit that wasn’t drop-dead standard, where he described committing rape as a risk for him to take, rather than the potential victim, but even that is kind of an extension of “consent is hard”.
What we need is insight into the actual motivations for rape, and those aren’t going to be in articles written for the express purpose of making the author look good. Rudolf Hess’s notebooks and his psychiatrist’s rarely agree.
And even then, the editor’s note should be scathing enough to compensate for the status boost of publishing his article, not a half-hearted refusal to endorse.
I defy you to reproduce such an article from your model of rapists.
I think that depends on the people in the discussion. If you discuss among high status folk where everyone agrees that all the participants of the discussion have reasonable views then there no problem to point to articles with crazy views.
If you discuss in a group where there a chance that someone actually supports the crazy view you have to be more careful.
I mostly agree with what you are saying, but I’m not sure what the phrase “high status” is intended to add. High status is not the same as “clear thinking” or “rationally weighing the evidence”—and it is dangerous to pretend otherwise.
Whether or not I’m clear thinking doesn’t depend on the group in which I’m operating. The views that I can espouse do depend on my social status within the group. If I’m high status I’m not constrained to argue views that are socially accepted. I can argue views based on their intellectual merits.
Fellow members in the group will value me for arguing views based on their intellectual merits without any consideration of respecting ideas. If I’m operating in a low status enviroment it’s more important to signal respect to popular ideas and disrespect to the wrong ideas.
Of course I can also say that I don’t care about the approval. If I fail to give respect to the right ideas on LessWrong it won’t have much bad implications for my daily life. If I’m however arguing in a sphere where the approval of other people matter, it effects the views that I can publically espouse.
The website is public and has a rather large audience. Moreover, it talks about misandry (and generally gender from a male perspective) a lot, and therefore has originally tried hard to distance itself from those who call themselves Men’s Rights Activists.
Considering the article in question didn’t actually defend his actions, I’m not sure why.
I either disagree or ADBOC depending on what exactly is meant by “respect”. People didn’t stop printing copies of Mein Kampf, did they?
Mein Kampf is a pretty good example. In many countries buying and selling it is banned except under special circumstances, or requires specific notes, or is legal if you don’t look like you endorse it. The Bavarian government controls the rights, and usually forbids reprints.
Most people would certainly be very suspicious of someone distributing Mein Kampf unless they did a whole annotated song and dance about how it’s an absolutely horrible book but they have a duty to preserve historical evidence, disgusting as it is. “Here’s a person whose conclusions I disagree with” implies that the arguments are worthy of consideration, not just evidence about the person’s psychology. As opposed to “Here’s what goes on in the head of a freaking rapist ew ew”.
Wasn’t the point of publishing the article (and the other articles they’re getting flamed over) to aknowledge the fact that rapists are not necessarily Evil Mutants?
The most useful function of such an article would be if readers approached it as “evil rapist thoughts ew ew” but not “rapist mutant.” (Obviously neither of these implies the other, even if they do suggest them.) Then they might be able to notice rapey thoughts when they appear and stop them with a disgust reaction. I suspect this is how most moral edification works, even.
Yes—and that’s indeed what most commenters to those articles other than “how dare you point out rapists are human” said they would be doing.
I would argue that approaching them as “ew ew” interferes with our understanding of these thoughts, but actually I had interpreted the comment as meaning “ew a rapist” not “ew rapist thoughts”.
Aren’t you confusing “We should empathize with rapists, because someone with their whole life history would probably also rape” and “We should sympathize with rapists, because someone in the situation they chose to rape would probably also rape”?
No. We should empathize with people—of whom rapists are a subset - because this gives us a more accurate model of them than loud declarations that the Hated Enemy is pure evil.
“We should sympathize with rapists, because someone in the situation they chose to rape would probably also rape” is an interesting notion, but I do not espouse it and the essay in question does not actually claim that it is true, although the author does admit to considering the notion.
Okay, so we are trying to do the former but not the latter.
It’s pretty important to understand the psychology of racism. It’s always a big social problem, with cyclical increases, one of which is currently affecting most of Europe, and whose extreme supporters are very dangerous. Would you be okay with the Forward running an article by a neo-Nazi who admits he committed at least one hate crime but thinks that occasionally beating up someone is justified by how fun Nazi Party rallies are?
If so, doesn’t the increase of anti-Tutsi sentiment in Rwandan media in the years leading up to the genocide kinda bother you?
By “the latter”, I assume you mean sympathize with rapists.
Well, I doubt that any actual racist thinks like that. But I would be OK with, say, a movie portraying a Nazi as a sympathetic character while showing them gassing Jews, as long as they didn’t show this as a good thing to do. Helping people understand how people—not monsters, people with hopes and dreams and children—can become so confused as to kill someone without realizing they have done something wrong is a valuable service and I would absolutely support anyone doing it. Of course, they should avoid inadvertently furnishing actual racists with arguments to defend their racism when they show racist rhetoric, but that’s hardly a unique problem—any sufficiently charismatic villain could risk persuading viewers (or strengthening their beliefs) and it is the responsibility of any author to avoid that while still portraying a convincing villain; this is usually accomplished by having the the hero or some other sympathetic character lecture the villain, pointing out why the villain is, in fact, evil.
… I’m sorry? That doesn’t seem relevant to our discussion; if it is, could you please explain why?
That’s not a fair comparison! The movie handles the framing. Show the Nazi eating cream with his children on Christmas, cut to him herding children into the gas chamber, be praised for the powerful point you make through contrast by an easily impressed critic who hasn’t been to the movies since 1909.
Here, the rapist really exists, and is writing the article himself. He’s very much portraying his decisions as good, even though they imply rape.
Definitely. But helping people understand how people thus confused excuse themselves after the fact is a much less valuable service.
Well, yeah, exactly. Noah Brand’s note didn’t say why the article was wrong, or even that the author was a rapist at all. It said he disagreed with the author. Near telling Light “I disagree with your assessment that Kira should rule the world” wouldn’t carry much punch.
People advocate bad things, are allowed to keep advocating bad speech because of explicit anti-censorship reasons, other people are convinced and do the bad things.
I was thinking of a movie that shows how the Nazi was mislead into gassing people, not simply one that makes the bald statement “this man is an ordinary human, yet also kills people”.
Re-read the article. He doesn’t claim his actions were the correct decision.
That was just an aside, TBH. But IIRC the author of the essay does criticize his own reasoning where it lead him to rape, although obviously not enough to stop. And he doesn’t offer any defense of rape at all, he just assumes it to be bad (which seems reasonable.)
… which is relevant how? We’re not discussing someone advocating bad things and it being defended for anti-censorship reasons.
The article doesn’t show how he was misled into thinking that someone flirting with him while they’re both drunk is consenting to any sex act, or into thinking that he gets to weigh the damage rape does to his victims against his fun. It just says that he thinks that, then adds “But I don’t wanna feel like a bad person, waaaah!”.
It’s right there in the title. Also at the end
Yeah, but that’s like our Nazi character saying “Sure, it’s sad when we kill Jews. But if we don’t they’ll destroy the Aryan race, so it’s worth it.”.
He’s advocating laxer social punishment for people who rape at parties. You’re defending it because you think people should know about his reasoning.
I think you need to re-read the article. It describes, from the inside, someone who raped without believing that rape is OK. Most people in our society are aware that rape is Bad. Obviously rapists are more likely to believe that rape is OK, but here we have a rapist who acknowledges that what he did was wrong, and thus is able to give significantly less biased account. That’s valuable information for most people.
Saying “I’m going to do this” is different from providing arguments why that’s the correct decision. He admits he can’t justify it;
Deciding someone is an inhuman monster is not a punishment, it’s an error of rationality.
Lots of people believe “rape is bad, rape is a stranger leaping out of the bushes, rape isn’t sex with someone too drunk to know who you are”. That isn’t news. This guy believed that, then learned better, then shrugged and kept on raping. I guess the valuable info is “Telling people what rape is might not convince them to stop”.
He doesn’t even admit it’s bad. (“And maybe finding it livable-with condemns us all to hell. I don’t know.”) The reaction he’s going for is “Yeah, it’s more complicated than I thought, we shouldn’t be so harsh on you.”. In particular he’s telling that to himself, and hoping to get external validation for that.
It’d be a very different story if he was saying “This is horrible, but I can’t bring myself to stop. Where can I get help?”.
Aren’t you reading too much into the denotation of insults? He’s a specimen of H. sapiens with normal psychological development given his environment. He’s also a person whose actions are harmful, and who should be pressured to stop through guilt and shunning. (And removed from society, but we don’t know who to jail; if Brand has info he’s not saying.)
It’s possible that you know so much on the subject that this essay genuinely doesn’t contain any information you can use.
He admits, repeatedly, that it’s bad. He also admits that he’s conflicted, and a mixture of akrasia, uncertainty and plain old hypocrisy means that he’s not modifying his behavior as a result of this fact. But he doesn’t claim that this is in any way the “right choice”. Furthermore, he doesn’t claim we shouldn’t punish him or whatever—although clearly he’s not exactly turning himself in—he claims (more or less) that we should stop modelling him, and others like him, as The Enemy and more as, well, people. People who have done things with some horrific consequences, but nonetheless people, not “predators” hiding beneath a human skin. To model our political enemies as Evil Monsters is a persistent fault in human rationality, for obvious evopsych reasons. It may not do all that much damage when it deals with rapists (although it’s harder to stop something you don’t understand.) But this is nonetheless a bias that should be fought, because in other, less forgiving circumstances it can produce horrific results (including some rapists more dangerous than this guy, ironically.)
It would be happier ending, sure, and obviously I wish that’s how it had ended. But the virtue ethics of the author does not tarnish the information in the text, as long as it’s not biased (it’s a hell of a lot less biased than most such essays.)
Once again, there is a difference between deciding, for the good of the tribe, to treat this man like a demon that crawled into your friend’s skin if you meet him on the street. (Although I suspect that’s suboptimal, somehow.) But in terms of rationality—y’know, the thing this site is about? - it is factually wrong to be modelling him as one. And it’s dangerous, judging from history, to start demonizing those who don’t demonize.
Articles and studies on the psychology of rapists aren’t rare. If someone doesn’t understand all that much how rape works, they should read the Yes means yes blog, not an article saying “Consent is complicated”.
I’m confused. Can you describe some differences between the two models?
The man who believes it’s sinful for his wife not to put out is following moral principles, and is just factually mistaken. The woman who rapes someone, then is horrified and turns herself in, is trying to follow correct moral principles and failing due to akrasia. The man who knows he’s raping people but is uncomfortable with admitting he should stop and thus doesn’t try… isn’t that best described by “evil monster”? Dude is the villain of his own story!
You mean because it shows the cognitive dissonance between “rape is bad” and “I don’t wanna stop raping” head-on?
Informative ones, by actual rapists, who aren’t defending rape, are pretty damn rare.
Funny.
Please stop claiming that’s all this is. I’ve refuted it like five times now.
Imagine two serial killers. One is a robot, sent from the future to kill Sarah Conner. The other is crazy, and believes that only he can stop the Moon People from taking over.
Pretty much. It’s not trying to persuade you that rape is OK, it’s trying to help you understand why (some) rape happens, and that it doesn’t require an evil mutant or even a particularly dangerous person (except to the people getting raped, obviously.)
PS:
I don’t understand this bit.
Okay, so you’re trying to say that… rapists don’t literally endorse hurting humanity? They know that rape does so, and they don’t try to figure out a way to stop, and you have to use force to make them stop because moral concerns don’t move them, but unlike evil mutant robot monsters, they feel guilty about it and write self-pitying essays?
No it isn’t. It’s trying to help me understand what rapists tell themselves is why rape happens. I very much doubt those are the real causes.
If the scores of articles by feminists about how anyone, no matter how charming and friendly and good to have in your tribe, can be a predator don’t convince people, but this one article by a rapist does… then the article is worthwhile and I weep for humanity.
I was giving examples of rapists who think of themselves as good people. The first has incorrect beliefs about morality, and does what he believes is right. The second has correct beliefs, but fails to follow them once, though she does most of the time. Someone who has correct beliefs about morality and consistently fails to act on them (akrasia shmakrasia, he’s not trying to figure out a way to make himself stop) pretty much has to think of himself as evil.
Chirping in: This formulation is problematic. Rapists aren’t “predators disguising as people” until they shed their social pretense and let loose their inner evil upon unsuspecting victims. This is not a “one of them could be inherently rapist, we just don’t know who”.
Until they rape, rapists are just people in the exact same way that until they get elected/nominated politicians are just people. It could be argued that for the entire set of all humans, there exists for each human at least one non-contrived configuration-space of “current situation” in which they would rape, either by choice while aware of it, by choice while not realizing that it’s rape, or with some form of pressure that makes it clearly unreasonable not to.
After the rape, have those people become fundamentally changed in some way? Are their neural systems now different, and now optimizing for a completely different utility function that has a parameter for reducing other peoples’ utility as much as possible? They’re still the same people, to the extent that “same people” remain “same people” throughout time.
This… doesn’t seem to follow. They do have to think of themselves as perfect on pain of not being perfectly consistent, yes. However, making the jump from there to “evil because not maximizing morality” is far-fetched, and I doubt most of these people are rational and/or smart enough to even reason about this in these terms.
There is such a thing as a rapist type. A little over half of rapists are repeat offenders, with six victims on average. This group is also more likely to slap or choke people they have sex with, and to hit children. (And also to commit sexual assault, but at this point that’s obvious.)
The remaining group, of one-time rapists, probably matches your model.
I’m pretty sure that’s false, assuming we’re counting fuck-or-die situations (where both parties are being raped, anyway) and messing with meds as contrived. To stretch your metaphor horribly, until Obama was first elected he wasn’t president, but he was the type of person who wants a political career and has positions that fit in a party’s platform and can give good public speeches and raise money to campaign and so on, in the way that most people aren’t.
To take a N=1 sample, I can’t think of a non-contrived situation where I would rape. What’s more, when I model myself being born in the kind of environment that would lead me to rape, the person stops being recognizably me long before puberty. Whereas other unfortunately-raised mes remain me well into invading Poland or going postal or torturing heretics.
There are certainly some people, possibly more than I think (but way less than the whole of humanity), who can lose control. And as they’re still the same people, once they regain control of themselves, they are horrified and atone as much as they can.
Or are you thinking of something like war, where (or so I heard) people go berserk and kill and rape indiscriminately? That I’ll buy. (It does change people fundamentally, but doesn’t replace them with evilbots.) But that’s nowhere near what we’re discussing here.
Wait, is the jump from “anyone who chooses to do this is evil, I do this, I know ways to stop doing this, I’m not taking them” to “I’m evil” far-fetched? Isn’t that as basic as cognitive dissonance gets?
I understand there’s some questionable statistics here, but I have to admit that that’s reasonable enough that I don’t care if it should really be one-third or something. My model predicts that there is indeed such a cluster. Doesn’t mean they’re “‘predators disguising as people’ until they shed their social pretense and let loose their inner evil upon unsuspecting victims.” as DaFranker so helpfully put it.
They all match my model, except the actual psychopaths and such. Who, while probably over-represented among rapists, are by no means the norm.
That doesn’t change the fact that rape, while it obviously selects somewhat, does not rewire you into a cartoon villain.
… and that doesn’t indicate to you that your model may be inserting magical personality-rewrites into Evil Mutants? It sure as hell would to me. In fact, it has. Always proved right so far. If you can’t empathize with them, you don’t understand them. Might not work on aliens, but it sure as hell works on humans.
There are certainly some people, possibly more than I think (but way less than the whole of humanity), who can lose control. And as they’re still the same people, once they regain control of themselves, they are horrified and atone as much as they can.
I wouldn’t say they “kill and rape indiscriminately”. They just kill and rape the enemy. It’s not like they’re people, right? Because if they were, that might make killing them wrong. Can’t have our soldiers thinking that, can we? (I understand the US army, at least, has switched away from demonizing their enemies in Basic Training for precisely this reason.)
Calling people “evil” is tricky. There are a lot of conflicting metaethics and definitions floating around the issue. But I think it’s fair to say that “not maximizing morality” is different from “evil”. You ever spend money on chocolate? Fuck you. That money could have gone to charity. Saved lives. And you spent it on chocolate instead? Who the hell do you think you are, to put your pleasure above people dying? Of course, this goes for all nonessential expenditure. Humans don’t maximize morality, because if we did we wouldn’t be able to compete. We might want to, but if we somehow learned to defeat the layers of akrasia and bias and simple hypocrisy then we would no longer be human. Humans aren’t FAIs, we’re evolutionarily adapted to a specific niche.
This is a complicated subject. To begin with, it’s pretty hard to get more than a small percentage of soldiers to kill people at all: until after WWII, somewhere in the neighborhood of 80% of combatants in any given battle didn’t fire their weapons, and the great majority of shots fired weren’t aimed. Modern training methods aim to reduce this through associative conditioning, making training as realistic as practical, and a variety of other techniques that sometimes include dehumanization of the enemy.
Now, there’s a spectrum running from battlefield killing to full-blown atrocity, but atrocity’s also got some unique features. If you’re ordered to execute prisoners, for example, the prisoners end up dead or they don’t: you can’t shoot over their heads, or run ammunition or tend to the wounded instead of fighting, as you could in pitched battle. Because of this atrocity can be used as a tool of policy: soldiers who’ve committed war crimes have no choice but to justify them to themselves and each other, distancing them from their enemies and bonding them with a shared rationalization.
This is bidirectional, of course; committing atrocity makes it easier to commit further atrocities, and a war where many gray-area cases come up (engaging enemy fighters in civilian clothes, for example, or mistakenly shooting a surrendering soldier) is one in which deliberate atrocity becomes more likely. The US army in the last few wars has tried very hard to draw a line, partly for PR reasons and partly because atrocity isn’t well suited to recent strategic models, but the psychology involved doesn’t lie entirely within institutional hands—though institutions can of course exploit it, and many do.
Yay, an expert!
That occurred to me, and I decided not to bother adding a caveat, since they presumably justify it by demonizing the enemy anyway. Although I guess that some “accidental” rapists probably rationalize their crime as not a big deal when if realize what they did, which could indeed lead to more rapes. That’s a different proposition to actually turning them into a cartoon villain, but still.
You claim that I model rapists as Evil Mutants, but I don’t know what you mean by that. Can you name one false prediction of my model?
Edited; previous version was:
It would help if you named one false prediction that my model of rapists as “Evil Mutants” makes.
This would require interpreting your “rapists are Evil Mutants” claim as about making falsifiable predictions, which would be unreasonable interpretation of your comments thus far. Instead “Rapists are Evil Mutants!” seems to be presented tautologically for the purpose of signalling your own strict virtue and social dominance within the role of moral arbiter.
We can arrive at a falsifiable interpretation if we interpret “Mutant” as an indicator that the labelled individual must be in someway genetically different from a ‘typical’ sample of the species homo sapiens sapiens—or even stretch it to mean that extreme environmental conditions have impacted it sufficiently that the individual can not be said to be exhibiting behaviors representative of its species. It is hopefully obvious to most that this makes “Rapists are Evil Mutants” both falsifiable and trivially false. This is particularly the case if we are using the rather general definition of ‘rape’ that MixedNuts prefers. (See, earlier mentions of strict consent standards and a rejection of the intuitive notions of what rape is.)
It is in fact the case that rape is bad. Violent stereotypical rape is bad. Other complicated things with insufficient quality or admissibility of consent that we call rape are also bad. Yet these are bad things that many or most actual humans would do in the right (or perhaps wrong) circumstances. Many of them are not even considered ‘evil’ by all cultures, much less as evidence of a bizarre deviancy.
Your enemies are (probably) not innately evil.
In fairness, that’s probably an overly narrow interpretation of their views. They don’t seem to believe rape is genetic, at least. It seems closer to “liberals” than “Jews”, in stereotype terms. That’s not to say it can’t produce inaccurate results, of course. Otherwise it wouldn’t be rational to avoid stereotyping.
That’s what I’m whining about. MugaSofer claims that I believe (something ey rephrases as) “rapists are Evil Mutants”, and that the essay we’re discussing is valuable because it’s evidence for the true claim “rapists are not Evil Mutants”. I’m trying to figure out what these claims mean. So far we have ruled out “rapists are genetically abnormal” (we agree this is untrue), “rapists hold true beliefs about morality but don’t care” (we agree this is true is this case), and “rapists rape due to choice, not just akrasia” (we also agree this is true in this case).
These beliefs all seem sane. (And thankyou for explaining.)
For future reference when making comments like this it may be worth making it clear that you do not in fact have the belief that your words literally attributing to yourself and are instead being misrepresented. I’m afraid the literal interpretation seemed to fit reasonably well so I did not immediately interpret it as a countersignal.
That’s probably true for some rapists, sure, but it’s clearly not true for all of them. It’s generalizations that are the problem here.
Yeah, just talking about this guy. I gave examples of someone who sincerely believes marital rape is okay (falsifies “true beliefs”) and someone who immediately regrets raping and takes steps to avoid it (falsifies “choice, not akrasia”).
Well, I’m not sure how someone not raping falsifies choice, not akrasia. It just means they chose right. (And that they happened to beat akrasia.) Or do you mean it would invalidate your claim that most rapists have already made that choice?
The person with akrasia I mentioned rapes once (or, if sufficiently good at introspection, not at all), then stays well clear of any situations that would require them to exert willpower not to rape. This can be done by automatically learned aversion (“Holy crap I just raped someone” being a strong punishment), by turning oneself in, by getting therapy, by avoiding the context where they raped (such as being drunk), by avoiding all sexual activity in that context, by getting away from the kind of person one is likely to rape, etc.
Well, for one thing you seem to think that this particular rapist wrote this as part of a calculated ploy to reduce society’s defenses against him (and other rapists?) But I’m not sure how we could test that. By “Evil Mutants” I mean you’re using the neuroarchitecture that demonizes political opponents and Hated Enemies in general, if that clears anything up. I understand you’re pretty knowledgeable about rape; could you mention some predictions you don’t already know to be true? (Of course, I suspect some of your predictions regarding things you know about are wrong anyway because of poor data or whatever, but that’s harder to find and, y’know, rarer.)
Not quite. I believe that the effect of the article is to reduce society’s defenses against that type of rapist, and that the author would still publish the article if he shared my belief about this. I think it’s unlikely that he has consciously thought about it, or that he would share my belief if he did. I believe that he did not decide to write the article in order to get this effect. I believe that the cause of this decision was cognitive dissonance between his beliefs “rape is bad” and “I’m a good person”, which led him to seek reassurance of the latter. I wouldn’t know what he believes was the cause; I doubt it’s “to make myself feel better” (or any other phrasing of what I think is the true cause).
It’s not an answer I can use, as long as we don’t have an MRI handy. So we’ll have to settle for wrong predictions.
Rapists target victims who are easiest to rape and least likely to get the rapist in trouble. (pretty sure) I make no claim as to how much of that selection is conscious.
Visibly strong people are less likely to be raped. (somewhat confident)
People who display willingness to attract attention or to fight are less likely to be raped. (pretty sure, but I’m not sure I can honestly claim not to know this)
Disabled people are more likely to be raped. (somewhat confident)
Cognitively disabled people are more likely to be raped than people with other kinds of disabilities. (pretty sure)
Locked-up people get raped ten ways to Wednesday. Obviously I know about prison rape, but that covers nursing homes and long-stay psychiatric hospitals as well. (near certain)
Most behaviors commonly believed to increase risk of being raped in fact do so. Of course this is compatible with many other explanations. (pretty sure)
People who have personal harm to fear from reporting rape are more likely to be raped. This includes undocumented immigrants, sex workers on the job (major confounding here), trans people (also confounding, also I can’t claim I don’t know that), gay people where that’s illegal, and people in communities that disapprove of airing dirty laundry such as the kinky scene (confounding) and small religious communities. (pretty sure of the general idea)
Rapists target victims they find attractive (this should correlate with conventional attraction), but the effect is less strong than that of vulnerability. (somewhat confident)
Rapists are a little, but not a lot, more likely to commit non-sexual violence. (somewhat confident)
Active rapists have greater variance in status than non-rapists; they’re more likely to be either very high- or very low-status. (somewhat confident)
The smaller the social unit, the stronger the above effect is. (conditioning on it, pretty sure)
Medium- or high-status men who gain status become more likely to rape. (unsure)
Rape in a relationship (not necessarily one that’s supposed to include consensual sex), like other forms of abuse, is used as a punishment (by which I mean occurs more frequently after the abused has disobeyed, voluntarily or not, the abuser, but is unlikely to leave the relationship) if the rapist is male (near-certain) or female (somewhat confident).
Creepiness is correlated with rape in men (pretty sure) and in women (unsure).
Effects of situational partner availability (dispreferred gender, lower attractiveness, taboo pairings) are stronger for rape than for consensual sex if the rapist is male. (unsure)
Rape by men is strongly correlated with testosterone level. (somewhat confident)
Rape is strongly correlated with sexual jealousy. (somewhat confident)
Rapists are more likely to be friends with other rapists. (pretty sure)
Rapists are more likely to be friends with rapists with the same methods of operation (familiarity with the victim, use of violence, use of alcohol, use of other substances, criteria for choice of victims). (somewhat confident)
Rape is correlated with making rape jokes, mild disregard of consent (such as tickling protesting people), and what I’m going to call “comments on the victim’s behavior before and during the rape” when discussing rape cases, correcting for frequency of such behaviors in the social circle. (unsure)
Rape is negatively correlated with close relationships with known rape victims (of other perps, obviously). (somewhat confident)
If you ran that empathy study where people write “E” on their foreheads on men, they would be less empathetic primed with images of women than with images of men (pretty sure), and the effect would be stronger in active rapists of women than on non-rapists (conditioning on previous, pretty sure).
If you ran that study on women, they would be less empathetic primed with images of men than with images of women (somewhat confident), and the effect would be stronger in survivors of recent rape by a man than in non-survivors (conditioning on previous, somewhat confident).
Men who rape without use of violence are rougher when raping than when having consensual sex. (somewhat confident)
Male rapists are on median worse in bed (as judged by consensual sex partners) than non-rapists of similar sexual experience. (There’s a question of how to count the rapes toward sexual experience.) (unsure)
The kick of power (I don’t know if we know how to detect it, but it’s a clearly recognizable emotion) is stronger (in the same individual) when raping than when having consensual sex in male rapists of men (pretty sure), in male rapists of women (somewhat confident), and in female rapists (unsure).
On average, rapists seek the aforementioned feeling of status elevation more than non-rapists if male (somewhat confident) and if female (unsure).
Any disagreements? Any sources for resolution?
I’m saying that they’re human, and best modeled as such. I am not advocating any particular method of rape prevention, but since we’re on LessWrong it should come as no surprise that I think understanding the problem fully is probably going to make our solutions better.
No, it isn’t. He’s clearly an atypical rapist in that regard. If he was a typical rapist, then the essay would be hopelessly biased and would never have been published. Instead it is only mildly biased, and offers an opportunity to see into the mind of a rapist via his future self, who is now aware that his actions were rape and thus doesn’t try to excuse them.
Just because someone is charming doesn’t mean they can’t be a monster. Most actual psychopaths are pretty good at hiding the fact. But that doesn’t mean that we should assume that just because someone is both charming and hurting people they’re a psychopath. Because it doesn’t take a psychopath to hurt people. If it did, the world would be a very different place.
Oh. Why?
Mein Kampf was aimed at people in Wiemar Germany, so I’m not sure it retains much persuasive power for modern, say, French.
Can’t argue with you about the hats, but I’m not sure what people’s problem is with publishing that article. It’s not like he was defending himself, just giving useful information on how someone’s life can lead them to rape despite consciously committing to the principle that Rape Is Bad. Are they worried that understanding the enemy better will force them to stop viewing people as Evil Mutants?
… is that a stealth insult?
Do you mean to Ozy? It was supposed to be praise.
Or do you mean to you? If you write about misandry, I have yet to see your writings, so I’d be hard-pressed to insult you based on them.
Or do you mean something else?
Well, I wrote a comment on it. Right there. You replied to it.
… I guess I was just imagining things, although your comment was slightly … tangential. Such comments are rarer than those criticizing the parent. Hell, I even opened this comment by contradicting you.
… thanks for the recommendation.
I imagine females will also be reduced to 10%. Gender is pointless. I know I’d like to be (sexually) female sometimes, futanari (is there an english word for this?) sometimes, and male sometimes, and the rest of the time something totally different. Probably with tentacles. I think I’d like to be totally sexless sometimes too.
When you spend enough time on certain places on the internet, radical feminists look like conservatives on gender issues.
Indeed. Reading about the details of sex between one “male” and one “female” partner as though it’s the only kind of sex, really reads to me like trying to enforce a (outdated and sexist) traditional view of how humans are supposed to self-identify and relate to each other.
“No-op trans woman”?
Technically accurate, but not general enough. A futanari, as I understand, is a person who has a penis, but otherwise has the physical characteristics typically designated “female” (breasts, wide hips, etc.). A no-op trans woman would fit this description, but so would someone who started out with the typical “female” phenotype but had their genitals modified and kept the rest of their body the same. (As far as I know, this hasn’t happened in real life, but it’s theoretically possible.) Also, though I’m not aware of any such condition, I suppose there could be an intersex condition that produces a “futanari” phenotype. (If anyone is aware of one, I’d be curious to hear about it.)
Apparently not
Depending on what you mean by futanari, ‘hermaphrodite’ or ‘shemale’ are common, though the latter is almost surely slang (and checking what Google has to say on the subject is almost surely NSFW).
The latter is a slur.
Well, by that link, both “transvestite” and “hermaphrodite” (NTM “it”) were on the list of slurs. I think it was just indicated as a slur for transsexual people, not inherently a slur.
I’ll just keep calling it futa. It’s the only word for that mode of being that I have not seen used offensively.
I must say that I haven’t seen it used offensively either. Nor, for that matter, have I seen the sun rise && false.
(ie. Using the word futa may not be optimal for communicating object level content with people who speak English.)
good point
Modern, generally accepted term in english is intersexed
I’m pretty sure “intersexed” is more general than the sense of “futanari”, or at least the sense meant above.
I dunno. The option would be nice, but I think I’d still spend easily 90% of my time as a “male” and I doubt that’s unusual; the categories of “male” and “female” still have meaning if some women spend their holidays as dolphins.
It could be, but, after reading that interview, I get the feeling that MD wouldn’t mind it at all if currently living people (male ones, that is) got disappeared, as well. That interview is actually quite fascinating.
You are pretty unfamiliar with some of the more obscure aspects feminism. Even if the SCUM manifesto was really satire (which I don’t think it was), there where plenty of calls for the elimination or even enslavement of men by academics and radicals.
As with all political and ideological movements some join them just because they seem the best available tool to harm a despised out-group.
Some feminists really do just hate men.
I think Mary Daly did.
The SCUM Manifesto was written by someone with severe mental health issues and isn’t taken seriously by the vast majority of feminists. It isn’t representative in any useful way. Edit: That is not to say that there aren’t some people out there with extreme views of this sort, they’ll show up in any large movement. But that context is important.
It appears your model is false, then. Progress!
(Not that you should switch to a model with even poorer predictive history, i.e. the “feminists just hate men” one.)
I suspect Viliam_Bur is talking about Valerie Solanas’ SCUM Manifesto. Which does seem to fit the bill, assuming you don’t read it as satire—but Solanas is mainly famous for shooting Andy Warhol, not for her contributions to feminism.
ETA: Or not. MixedNuts’ comment above fits better.