See also: Not the ‘fairest’ sex, if the powerful logical and emotional arguments against men competing, at their whim, with women in sports does not galvanize resistance to the SJW idea of “equity,” then nothing will.
Here’s just one implication, Free Speech: People are being kicked off social media for “misgendering” men who think they are women. Let them think it, but don’t put them in the 100 yard dash with chromosomal women.
Governments are beginning to compel use of made up pronouns on University Campuses. If the transgenderists are allowed to destroy sports, they’ll force that on the rest of us.
Mary Frances Williams is a courageous person. Reading about her experience tells us much about the modern Academy. Here is a long quote about the heart of the matter, but I recommend reading the whole thing to understand why Williams felt any need to make these common sense points.
I only wanted to make four very brief points, but I felt compelled to state at the beginning that we could not abandon the ancient languages because then we would have nothing left of our field—of all the egregiously shocking things I had just heard, that seemed to be the one that most cried out to be challenged. I then attempted to say the following:
1) It is important to stand up for Classics as a discipline, and promote it as the political, literary, historical, philosophical, rhetorical, and artistic foundation of Western Civilization, and the basis of European history, tradition, culture, and religion. It gave us the concepts of liberty, equality, and democracy, which we should teach and promote. We should not apologize for our field;
2) It is important to go back to teaching undergraduates about the great classical authors—Cicero, the Athenian dramatists, Homer, Demosthenes, the Greek and Roman historians, Plato, and Aristotle—in English translation in introductory courses;
3) One way of promoting Classics is to offer more survey courses that cover many subject areas (epic, tragedy, comedy, rhetoric, philosophy, history, political theory, and art history), or to concentrate on one area such as in Freshmen seminars, or through western civilization classes;
4) It should help with securing funding from administrators to argue that such survey courses are highly cost-effective: a student could learn a tremendous amount even if such a survey were the only Classics course taken. On the other hand, a seminar that concentrated on the close reading of a few texts would prove beneficial for all students.
Unfortunately, I was interrupted in the middle of my first point by Sarah Bond, who forcefully insisted: “We are not Western Civilization!”
What can one say to that? I didn’t respond; but as I then attempted to move on and make my second point, I was interrupted by her and others, and not permitted to finish what I had hoped would be four very brief statements. A member of the audience with no connection to the panel, Michael Gagarin (University of Texas Emeritus) rose, came over to me, and told me I wasn’t allowed to speak.
I had never been at an academic conference where a member of an audience had the power to forbid another audience member from speaking. I continued: “We don’t teach Homer. We don’t teach Cicero… Why don’t we teach Thucydides and Herodotus?… So I’m saying: Cicero has value. Homer has value. Demosthenes has value, because it will teach you about defending Democracy.” (Sarah Bond pointed out that these writers were “all men” and seemed to think she’d scored a devastating point at my expense.)
I then went on to say that I believe the journals publish articles on the basis of merit, not because of the race or ethnicity of the authors. Padilla then challenged me since I was clearly disagreeing with his argument, namely, that only black people and Hispanics should be able to publish in academic journals.
In the hope of making my position clearer—that race should not be a determining factor when it comes to assessing the value of scholarship—I said to Padilla, “You may have got your job because you’re black, but I’d prefer to think you got your job because of merit.” Admittedly, I was under stress and did not express myself as clearly as I might have done, but what I was trying to convey is that the principle he was advocating clearly didn’t apply to hiring decisions—and nor should it—because he had got his job on merit, not because he’s black. Indeed, if I thought the opposite, and I imagined there was a chance of him saying, “You’re right, I was only hired because I’m black,” that would have contradicted the point I was trying to make, which is that it would have been wrong to hire him based only on his race, just as it would be wrong for an academic journal to publish an article based on the race of its author.
Williams was attacked for her ideas in a supposedly academic discussion, and told to shut up. There’s lots of offensiveness to go around.
She quotes her offending phrase. We can assume, since it is not flattering, that it is accurate; and can see why it could cause offense. But, as we’ll also see, Professor Peralta thinks he should have been hired simply because of his melanin content. A white person is not allowed to infelicitously agree with that, though.
And Williams is right, it would have contradicted her argument. So, I think she didn’t mean it the way she said it.
From the comments: “There is nothing political in learning how to conjugate a Latin verb, for example.” That’s actually the point Williams was trying to make. But, there something political in it now.
In fact, that’s the whole point: Latin speakers were patriarchal, white, colonialists. Further, conjugation is simply a way to ‘otherize’ minorities by suggesting rigorous study is required for Classics students.
See, critical-theory intersectionality is easy. If you can write plainly.
For a Masters degree in the single University study SJWs are promoting, however, you have to be able to translate this (which is about STEM syllabi, though that’s irrelevant):
“…the curricular inclusion of Indigenous perspectives is differentially problematic if we cannot also attend to the taken-for-granted and naturalized epistemological, ontological, and axiological commitments and enactments of what we are including perspectives into.”
Finally, let’s let Professor Dan-el Padilla Peralta, confirm that he hopes his perception of what Mary Frances Williams meant is true. Italics in original. I think we can reasonably ask if he might have been more offended if Williams had said, “You didn’t get your job because you’re black.”
Seeing as no one in that room or in the conference corridors afterwards rallied to the defense of blackness as a cornerstone of my merit, I will now have to repeat an argument that will be familiar to critical race scholars of higher education but that is barely legible to the denizens of #classicssowhite. I should have been hired because I was black: because my Afro-Latinity is the rock-solid foundation upon which the edifice of what I have accomplished and everything I hope to accomplish rests; because my black body’s vulnerability challenges and chastizes the universalizing pretensions of color-blind classics; because my black being-in-the-world makes it possible for me to ask new and different questions within the field, to inhabit new and different approaches to answering them, and to forge alliances with other scholars past and present whose black being-in-the-world has cleared the way for my leap into the breach.
A good criticism of the state of social science, a field closely engaged in tarnishing the meaning of the word “science.”
I will make 3 points. First, an excerpt:
The second is the culture of institutions. From my experience and perspective, these tend to function on a corporate structure… they do not appear to foster an appropriate level of critical thinking, skepticism, caution, or solicitation of opposing views… This is a recipe for conformity and groupthink. (… APA policy appears to forbid scholarly special interest groups under its fold from taking public positions that differ from its own central stated positions…consistent with a business but not an academic or scholarly model.)
The classic model of a capitalist business actually forces critical, creative thinking, or the business dies. The academic model has baked in incentives and protections for the groupthink we observe. “The University,” could only survive as a respectable institutional concept so long as diversity of thought was critically valued. It isn’t anymore. In fact, the opposite is true.
Groupthink came before the abandonment of “critical thinking, skepticism, caution, or solicitation of opposing views,” and was necessary for that abandonment.
I think the parallel here is better described by the words “corporatist” and “bureaucratic” than by “business.” Academia displays, on average, less “critical thinking, skepticism, caution, or solicitation of opposing views,” than “business.”
Now, you may accurately point to Google’s treatment of James Damore as a business exemplifying advanced hardening of the categories, but this is also only possible where diversity of thought is suppressed – and where amoral business practices are hidden from customers. That may be business, but it will not be good business in the long run.
IAC, I’ll posit that even Google fosters a higher level of freedom of conscience than your average sociology department.
As to “ignoring entire fields of research,” and “task force[s] appear[ing] … stacked with people who had taken prior … views,” we can see this rot in the social sciences penetrating the hard sciences. The IPCC folks serve as a clear example.
I asked some questions in my post of February 17th about a suggestion that conservative political philosophy needs emotional appeals rather than rational arguments:
The writer [Gorka] makes a vital point that most people who support capitalism miss: we will never win the argument about capitalism being superior to socialism because many voters are only interested in emotions, not arguments. Accordingly they feel that capitalists are mean and socialists are compassionate, concerned about people. The only way to be compassionate is to take from the capitalists and give to them since capitalists got rich by making them poor. Unless and until conservatives can make a compassion appeal they will lose politically more and more. Forget trying to reason with people for whom reason is never a part of their feelings. So far Democrats have won the compassion battle. Republicans have always been out-compassioned. A completely different approach is needed. I think it can be done. Republicans can start by stopping trying to win rational arguments. They don’t win with apolitical voters who vote based on feelings.
I said, “[So,] We should take the Ocasio-Cortez Green New Dealas she suggests… “aspirational”; and respond with our own surreal proposals because we can’t win otherwise? What would that argument look like?”
I was facetious (unicorns and fairy wings were featured) in answer to my own question, but the suggestion we should go full compassion mode is still knocking about in my head, so I will attempt to provide some more serious answers.
Let’s start with defining “emotional argument.”
Politically, propaganda is the first definition that pops into my head. But let me suggest a more neutral definition: Emotional ‘argument’ appeals to deeply held moral intuitions. What those intuitions are matters.
For example, the Left often succeeds by touching instinctive feelings about fairness versus cheating and exploitation. They are successful with this in part by inflaming class envy. “Tax cuts for the rich must be stopped!”
Take the current MSM attack on the Republican tax cuts, “REFUNDS ARE DOWN!”. Well, yes. And that’s to be expected isn’t it?
If you make $30,000 at a tax rate of 10%, your annual taxes would project to be $3,000. Since there are many vagaries in the tax code and life circumstances, you decide to withhold an extra 10% per month, or $25.
If your tax rate is cut to 9%, your taxes would be $2,700, and your contingency 10% extra withholding becomes $22.50 per month.
At the end of the year everything works out perfectly and all your extra withholding – the money you loaned the government – is refunded. In the first case your refund is $300. In the second case it’s $270. Your refund is lower. But you paid $300 less in taxes.
Some people are disappointed that the government let them keep an extra $300 because their refund (money they gave the government they didn’t have to, and irrelevant to the concept of ‘tax cut’) is $30 lower. They could have just given the government an extra $100 a month if the higher refund was so important.
What ‘compassionate’ explanation can be given to people who use payroll taxes as a savings account on which no interest is paid? What ‘conservative’ emotional appeal could possibly apply? Only a rational argument will do.
One compassionate meme we would need is an appeal to individual responsibility – which the Left overwhelmingly ignores because it would blunt their class envy rhetoric. Leftists see fairness as equality of outcome. Anything else is prima facie evidence of oppression.
The Left continually insists the ‘rights’ of this or that victim group are being violated by a dominant group of ‘oppressors,’ and they never talk about their own responsibilities. They’re too busy telling you what your responsibility is to ‘victims.’
I contend the root problem isn’t a perception that conservatives lack compassion. It’s education.
The Millennials can’t remember very much – and they don’t learn very much either. It’s easy being hot for socialism or communism when you actually have a very little idea of what it is and what it did throughout the 20th century. And the Ys have that ignorance in spades; one third of them think that George W Bush killed more people than Stalin and 42 per cent have never heard of Mao – but over 70 per cent agree with Bernie Sanders. Some research suggests that only 15 per cent actually have a correct understanding of socialism… To be fair, that’s not strictly their fault; that attaches itself again to their Boomer grandparents who have been in charge of our failing education systems during this time. Combine the modern indoctrination-cum-dumbification taking place in schools and universities with the attention span-killing impact of information technology and social media, and you have a barely literate cohort, which is simply not equipped with the necessary mental tools to learn about the real world even if they wanted to.
Any surprises that socialism is now nearly synonymous with Gen Y?…
Millennials… are said to be unrealistic and have both the inflated expectations of life and the inflated perceptions of selves. They think the world owes them a living – a good one too – though without necessary too much effort. Things came very easily to them when they were growing up; when that suddenly stops – when the reality finally intrudes – they get angry, frustrated, lost: the world is deeply unfair and is conspiring against them… Having been told their whole lives how special they are, they tend to be over-sensitive and find it difficult to cope with criticism or obstacles…
Socialism is the response of a spoiled child when faced with the world that does not genuflect to its every wish the way their parents did – the world as it is must therefore be evil and has to be changed to something radically different. Gen Y, of course, did not just magically became [sic] the way they are – they were brought up like that…
For a rational approach, I’m going to turn to an educator whose message is attractive to many angry, frustrated, and lost millennials: Professor Jordan Peterson. If Peterson has a single main point, it might be that personal responsibility is the root of meaning in life, lack of which I think is the millennials’ angst.
We’ll take a brief look at his common sense (at least it used to be) insight into the benefits of individual responsibility and a peek at the biological basis for moral intuitions of fairness.
This clip starts at 32:25. Be sure to watch until at least 35:06, but just after that there a Q&A which starts with a question about rights.
“Now, you’ve got something to sell to young people. You can sell them freedom of speech, and you can sell them responsibility.” We could try. We could start in our educational system by eliminating participation trophies in Kindergarten, and ‘Identity Studies’ and safe spaces in Universities.
I do not know how these ideas can be turned into 30 second ‘branding messages,’ but you could start with (from the Q&A at about 40:39) “Your capacity for speech is divine. It’s the thing that generates order from chaos… Nothing brings a better world into being than the stated truth.” It’s worth it to just keep watching after that.
That isn’t an empirical defense of free speech. It might even be called an emotional appeal, but here is Peterson’s rational defense of free speech:
Interviewer (Cathy Newman, hostile): Why should your right to freedom of speech trump a trans person’s right not to be offended?
Peterson: Because in order to be able to think, you have to risk being offensive. I mean, look at the conversation we’re having right now. You’re certainly willing to risk offending me in the pursuit of truth. Why should you have the right to do that? It’s been rather uncomfortable. […] You’re doing what you should do, which is digging a bit to see what the hell is going on. And that is what you should do. But you’re exercising your freedom of speech to certainly risk offending me, and that’s fine. More power to you, as far as I’m concerned.
… a few seconds pass…
Peterson: (chuckling kindly): Ha. Gotcha.
Interviewer: You have got me. You have got me. I’m trying to work that through my head. It took awhile. It took awhile. It took awhile.
It will take awhile to fix academia. It took a long time to break it.
That excerpt is from a highly recommended interview which ran on Britain’s Channel 4, which I will describe as a half hour tour de force of rational argumentation demolishing Leftwing knee-jerk compassion. If you haven’t seen it, go here. Fourteen million people already have. I think the vast majority of those were interested in the rational points about fairness.
Now, what can the origins of the moral intuition of fairness tell us? The clip below starts with Peterson describing experiments observing rats at play. Watch at least up to about 20:20, where he begins to talk about chimpanzees and then postmodernism. (That is well worth a listen, too, and it relates to this post, but the rats segment is sufficient to the question of human moral intuition about fair play.)
“Rules across the set of all games,” is a vital observation. People who know children will have observed how a 2 or 3 year old reacts to losing a game, or even a roll of dice; anger, tears, withdrawal. If a child hasn’t internalized the concept of “the set of games” by the time they’re 4, it’s likely they never will. Other children will not want to play with them, because they are poor sports. And adults will find them unpleasant to be around, because such children have never abandoned the idea of zero-sum interactions. I suspect this is at least a partial explanation for the existence of SJW’s, because their brand includes participation trophies, safe spaces, and unearned self esteem.
It is, therefore, a yuge problem for Donald Trump that he brands things as zero-sum: He wins; “They” lose. His trade policy is perhaps the best example, but hardly the only one. This doesn’t excuse his opponents’ excesses, but it makes it far easier for them to portray him as an ‘evil’ conservative. And to portray conservatism as compassionless. (One could argue the emotional appeal we really need is that “compassionless” is what we should want from government, but that’s another post.) Trump’s default emotional appeal is to something other than fairness, and his past business conduct simply cements the meme.
For social animals, success is more about being invited to play than winning every game. This deeply held moral intuition starts with biology and spreads to culturally enforced norms. It is not, as postmodernists would have it, solely about dominance and submission carving us into identity groups. The idea that power is everything informs much of the Left’s claims that they’re compassionate, even though when put into practice their ideas inevitably result in misery. They have seized the high ground on “good intentions.” Compassion and good intentions are not at all the same thing.
Jordan Peterson’s ideas are very popular among millions of young people immersed in the nihilist orthodoxy spewing from our institutions of higher education. They have excellent attention spans for solutions to their angst. They like Peterson precisely because his dozens of academic online lectures each offer a couple of hours of rational arguments about pursuing meaning in life, in spite of the suffering inherent in being alive. The Left cannot compete.
Maybe it isn’t overtly emotional appeals we need to enable rational discussion, maybe it’s rational discussion we need to rouse appropriate emotion. There is an audience.
Peterson’s rational ideas are emotionally compelling for those seeking meaningful lives. You only have to read a few of the letters he’s received to understand the desperate need for substance, not branding. This is not to say he’s convincing the committed Leftists (far from it, they despise him), or that he’s reached universal pop-cultural awareness, but people are bringing their own need for meaning to him. In droves. Maybe a way to combat the fantasies of Ocasio-Cortez is to support Peterson.
To close, another source for an appeal to moral intuition comes from a man considered of the left while he lived. How much times have changed will be clear if you read Kurt Vonnegut’s quite short story Harrison Bergeron.
This story examines what happens when everyone is MADE to be equal in the cause of ‘fairness’. Maybe the Koch brothers can be persuaded to finance re-releasing the 1995 movie based on the story. Some of our budding socialists might get a clue that good intentions have to be aligned with good results.
It has been argued many times over the course of decades and across diverse paradigms that science, technology, engineering, and mathematics (STEM) education practices-as-usual (re)produce systems of dominance: be it patriarchy, heteronormativity, white supremacy, Eurocentrism, (neo-)colonialism, able-ism, classism, labor inequity, anthropocentrism, and/or others. Thankfully, there are many who are doing the critical and creative work of (re)opening STEM education to the possibility of eco-social justice to-come through a plurality of productive approaches, orientations, and stances: anti-oppressive, anti-racist and critical race-based, decolonizing and de/colonizing, queer, Indigenous, gender-equitable, post-colonial, community-based and participatory, critical place-based, inter-species, and many more. Further, there are many examples taking richly critical and complicit stances to work within and against logics of exclusion. Yet, in doing so, many of these engagements are oft depoliticized and atheoretical practices of inclusion in ways that continue othering those formerly excluded, albeit differently…
Those are the first four sentences, and less than half the first paragraph. There are one-hundred forty one words. Polysyllabic opportunity is taken at every turn. Especially where a Social Justice meme can be invoked for the target audience.
In, well, quite a few words for four sentences, Marc Higgins, Maria F. G. Wallace and Jesse Bazzul check every identity group/victimhood box, and add “and/or others” and “and many more” for good measure. Tomorrow’s outrage groups can’t be easily identified.
This may be the clearest (partial) paragraph in the piece, since it consists primarily of lists of the oppressed and oppressions. The redundancy of “many” and “oft” in the last sentence is a minor point of confusion in a paragraph designed to be incomprehensible except to the cognoscenti. It is just a warmup for the even more intentionally obscure word smoothy to follow. Translated, that half paragraph is rendered:
“Some people we know have been saying STEM education is socially unjust for a long time. It’s a good thing those people are trying to make STEM education conform to the post-modernist assertion that we can’t really know anything. The only truth is power. Justice demands STEM education be like the ________ Studies curricula.”
I’ll admit some of that is interpretation based on understanding the code words, but we’ll get to more evidence for my poetic license below:
…the curricular inclusion of Indigenous perspectives is differentially problematic if we cannot also attend to the taken-for-granted and naturalized epistemological, ontological, and axiological commitments and enactments of what we are including perspectives into.
This sentence is probably the best example in the paper in the paper of esoteric obscurantism, as well as absolutely terrible writing even in context, but I’ll give translating it a shot:
“Including Native American mysticism in basic STEM teaching methods will not be useful if we can’t also reject the essentially Enlightment ideas of logic and rationalism. It will be doubleplus ungood if we don’t do more to make hard science “woke.””
Last example, I promise:
…There are now multiple productive exemplars which critically engage methodological processes to disrupt and displace restrictive norms which linger and lurk with/in educational research and its concepts which left unchecked (re)articulate forms of oppressive power. The space of “innocence” which serves to mask methodological power is perhaps no longer tenable for not addressing taken-for-granted referents to system which (re)produce dominance, inequity, and foreclose the space of responsibility towards one another across lines of difference and power…
The double negative is a thoughtful touch, as is “exemplar” where “example” would have done. (That’s like “utilize” instead of “use.”) “Lurk” and “mask” subtly add to the bias of the evidence free critique.
“Lately, we see many useful examples of “critical theory” being applied to STEM research/teaching methodology. This is important in order to disrupt the oppressive power of the so-called scientific method, which pretends, by definition, it is unbiased. As we all know, that isn’t so. Maybe we’re not doing a good enough job destroying it. Such systems are bad things, because they exclude those who aren’t competent within them.”
This paper is full of coded micro-approval virtue signals, and assumes its world-view is unassailable. But, that’s not the worst problem it poses. It is part of the withering, post-modernist attack on hard science. Those who practice hard science in our educational institutions should be warned: From their Womens Studies beachhead, the post-modernists have already marched through English, Anthropology, Sociology, Geography, History, et. al.; Biology is next; Mathematics will be last, but they’re coming for you.
[D]o they genuinely think that equal rights are contingent on environmental determinism? Not just politically, because it’s easier to persuade people to embrace equal rights if they believe humans are born as blank slates, but logically? Are they the stupid ones?…
Whatever the explanation, the energy the Social Justice Left devotes to denying basic scientific truths puts the persecutors of Galileo to shame.
“It is a bit ridiculous to mandate cultural curiosity,” representative Edwin Mui, one of the three individuals who abstained from voting, told Campus Reform.
“As U-M students, we should already have a mindset of fostering diversity and inclusion,” Mui continued. “The fact we must pass legislation to force representatives to learn about different cultures is disappointing.”
Indeed. But not, I think, for the reasons Mr. Mui regrets. I note no one is being forced to be curious about the College Republicans club.
With the feigned distress of one who refused to take a side, he regrets the “necessity.” But which necessity? The necessity that attendance at Students of Color events be raised? The necessity of virtue signaling? The necessity of using power to make people do something they obviously prefer not to do? At not least frequently enough to satisfy U-M’s tiny totalitarians?
Mr. Mui is not upset that University of Michigan student government is force marching the cultural-diversity resistant reprobates who are obviously not real “U-M quality” students. It’s something they should want to do anyway. U-M student government was left with no choice but to make them attend re-education seminars. That may not work exactly the way they hope.
Mr. Mui doesn’t object to the result; he objects to the U-M student government’s abuse of power being laid bare. That necessity wasn’t regrettable. Or necessary.
I wonder if someone will become so enamored of another culture that the U-M student government will have to pass an anti-cultural-appropriation mandate. If they haven’t already.