Always has been, and I thought I already said so fairly explicitly. (… Yup, I did.)
why should I care about gjm!objectification?
I don’t say that you should. The question I thought we were discussing was whether any useful meaning can be attached to “objectification”. I say it can; I have described how I would do it; the fact that the word has some subjectivity to it is (so far as I can see) no more damning than the fact that “clever” and “beautiful” and “extravagant” have subjectivity to them.
(So can a PUA accused of objectifying women just say: Not according to my notion of objectification? Yeah, in the same way as a sociopath accused of being callous and selfish can say something parallel. That doesn’t make it useless for other people with different notions of callousness and selfishness from his to describe his behaviour that way.)
I was asking about individual actions, not groups of people.
But the complaint that I thought formed the context for this whole discussion is that PUA, or some particular version of PUA, is objectifying. That’s a group-level claim.
And PUA’s don’t pick anyone’s pocket or break anyone’s leg either.
(First, just to be clear, I wasn’t only referring to literal pocket-picking and leg-breaking but alluding to this. I’m going to assume that was understood, but if not then we may be at cross purposes and I apologize.)
I think those who complain that PUA is objectifying would say that its practitioners are picking pockets and breaking legs: that they are manipulating women in ways the women would be very unhappy about if they knew, and (if successful) getting them to do things that they are likely to regret later.
if someone reads Hanson’s [...] analysis and started applying it in his day-to-day interactions.
If the way they applied it was to try to manipulate me using their understanding of my low-level cognitive processes into doing things that I would not want to do if I considered the matter at my leisure without their ongoing manipulations, and that I would likely regret later—then I would have a problem with that, and what-I’m-calling-objectification would be part of my analysis of the problem.
(The actual primary harm would be getting me to make bad decisions. Objectification is a vice rather than a sin, if I may repurpose some unfashionable terminology: it doesn’t, in itself and as such, harm anyone, but practising it tends to result in actions that do harm.)
Do you just automatically write that phrase now without regard to whether it’s actually true?
Er, no. I gave two specific things that appear to me to be relevant differences between PUA practise and Hansonian analysis (1: the former occurs in a personal-interaction context where attention to personhood is expected, the latter doesn’t; 2: the former is alleged to cause harm, the latter isn’t) and, having done so, said explicitly that those things seem to me to be differences.
I can understand if you disagree with me about whether they are differences or whether the differences are relevant. But your comment seems to indicate that you simply didn’t understand the structure of the paragraph in which those words appeared. Perhaps I haven’t been clear enough, in which case I apologize, but please consider the possibility that the problem here is that you are not reading charitably enough.
assuming you’re rich enough to afford $1M, there is a genuine opportunity for you to help me.
Depends where you draw the boundary line for “genuine opportunity”. I am, as it happens, rich enough that I probably could get $1M together to give to you. I am not, as it happens, rich enough that I could do it without major damage to my family’s lifestyle, my prospects for a comfortable retirement, our robustness against financial shocks (job loss, health crisis, big stock-market crash), etc. It is hard for me to imagine any situation a near-stranger could be in that would justify that for the benefits they’d get from an extra $1M.
So—and I think this is the relevant notion of “genuine opportunity”—it is far from being a likely enough opportunity to justify giving the matter any thought at all in the absence of a compelling reason to do so.
I should add that the choice of the rather large sum of $1M has made your case weaker than it needed to be. Make it $10 instead; I would guess that at least 95% of LW participants could send you that much without any pain to speak of, so the “no genuine opportunity” objection doesn’t apply in the same way. And it would still be to your benefit. So, is my not having found a way to send you $10 as soon as we began this discussion evidence of “objectification”—is it a thing much more likely if I don’t see you as fully a person, than if I do? Nope, because “I should give this person $10” is not a thought that occurs to me (or, I think, to most people) when interacting with someone who hasn’t shown or stated a specific need. So even though I can very easily afford $10, much the same reasons that make my not giving you $1M very weak evidence for objectification apply to my not giving you $10.
(If you were obviously very poor and had poor prospects of getting less poor on your own—e.g., if your other comments indicated a life of miserable poverty on account of some disability—then not sending you money might indicate objectification. For what it’s worth, I am not aware of any reason to think you are very poor, and my baseline assumption for a random LW participant is that they are probably younger than me and hence have had less time to accumulate money, but that on average they probably have prospects broadly similar to mine.)
Always has been, and I thought I already said so fairly explicitly. (… Yup, I did.)
I don’t say that you should. The question I thought we were discussing was whether any useful meaning can be attached to “objectification”. I say it can; I have described how I would do it; the fact that the word has some subjectivity to it is (so far as I can see) no more damning than the fact that “clever” and “beautiful” and “extravagant” have subjectivity to them.
(So can a PUA accused of objectifying women just say: Not according to my notion of objectification? Yeah, in the same way as a sociopath accused of being callous and selfish can say something parallel. That doesn’t make it useless for other people with different notions of callousness and selfishness from his to describe his behaviour that way.)
But the complaint that I thought formed the context for this whole discussion is that PUA, or some particular version of PUA, is objectifying. That’s a group-level claim.
(First, just to be clear, I wasn’t only referring to literal pocket-picking and leg-breaking but alluding to this. I’m going to assume that was understood, but if not then we may be at cross purposes and I apologize.)
I think those who complain that PUA is objectifying would say that its practitioners are picking pockets and breaking legs: that they are manipulating women in ways the women would be very unhappy about if they knew, and (if successful) getting them to do things that they are likely to regret later.
If the way they applied it was to try to manipulate me using their understanding of my low-level cognitive processes into doing things that I would not want to do if I considered the matter at my leisure without their ongoing manipulations, and that I would likely regret later—then I would have a problem with that, and what-I’m-calling-objectification would be part of my analysis of the problem.
(The actual primary harm would be getting me to make bad decisions. Objectification is a vice rather than a sin, if I may repurpose some unfashionable terminology: it doesn’t, in itself and as such, harm anyone, but practising it tends to result in actions that do harm.)
Er, no. I gave two specific things that appear to me to be relevant differences between PUA practise and Hansonian analysis (1: the former occurs in a personal-interaction context where attention to personhood is expected, the latter doesn’t; 2: the former is alleged to cause harm, the latter isn’t) and, having done so, said explicitly that those things seem to me to be differences.
I can understand if you disagree with me about whether they are differences or whether the differences are relevant. But your comment seems to indicate that you simply didn’t understand the structure of the paragraph in which those words appeared. Perhaps I haven’t been clear enough, in which case I apologize, but please consider the possibility that the problem here is that you are not reading charitably enough.
Depends where you draw the boundary line for “genuine opportunity”. I am, as it happens, rich enough that I probably could get $1M together to give to you. I am not, as it happens, rich enough that I could do it without major damage to my family’s lifestyle, my prospects for a comfortable retirement, our robustness against financial shocks (job loss, health crisis, big stock-market crash), etc. It is hard for me to imagine any situation a near-stranger could be in that would justify that for the benefits they’d get from an extra $1M.
So—and I think this is the relevant notion of “genuine opportunity”—it is far from being a likely enough opportunity to justify giving the matter any thought at all in the absence of a compelling reason to do so.
I should add that the choice of the rather large sum of $1M has made your case weaker than it needed to be. Make it $10 instead; I would guess that at least 95% of LW participants could send you that much without any pain to speak of, so the “no genuine opportunity” objection doesn’t apply in the same way. And it would still be to your benefit. So, is my not having found a way to send you $10 as soon as we began this discussion evidence of “objectification”—is it a thing much more likely if I don’t see you as fully a person, than if I do? Nope, because “I should give this person $10” is not a thought that occurs to me (or, I think, to most people) when interacting with someone who hasn’t shown or stated a specific need. So even though I can very easily afford $10, much the same reasons that make my not giving you $1M very weak evidence for objectification apply to my not giving you $10.
(If you were obviously very poor and had poor prospects of getting less poor on your own—e.g., if your other comments indicated a life of miserable poverty on account of some disability—then not sending you money might indicate objectification. For what it’s worth, I am not aware of any reason to think you are very poor, and my baseline assumption for a random LW participant is that they are probably younger than me and hence have had less time to accumulate money, but that on average they probably have prospects broadly similar to mine.)