Talk About Choice, the Body & Consent

This post takes a different approach than the previous two videos. First, I am reversing the video content and my response, so the video content is quoted.

As I listened to the video, I was taken aback by how rife the content was with logical fallacies. In fact, this would be perfect fodder for an introductory Logic 101 class to evaluate for these fallacies. Although I do not call out these fallacies exhaustively, I do highlight some of them.

One common factor of prostitutes is the history of surviving emotional, physical or often sexual abuse and violence.

Given that these are undefined and unqualified, I am not sure that there is any woman who has never had any violence of some degree or another. I presume this should be further qualified that it is directed toward her. I’ll be perfectly frank: I have never dated a woman who has not been raped at least once in her lifetime, some had been several times, and several others had been molested as children. Only a couple of these had any connections to sex work of any form, so it is interesting that this a raised as a vector, first for the over-expansive domain and second without contrast to other women in a sort of control group fashion.

These previous aspects have been suggested to be even stronger than the factor of poverty.

Notice again the speaking in generalities. No facts are being asserted here. We are trapped in a telephone game, where hearsay and speculation dominate the held position. Somebody anonymous person somehow somewhere suggested that some relationship might exist. There is nothing there.

Some poor women will be prostitutes, and others will take underpaid or illegal jobs…

Duly noted. And some will graduate from college and become computer programmers. And so?

…but the ones opting for prostitution will have had a history of sexual violence.

Notice that no claim is being made that this violence is more or less frequent than the cohort not opting for prostitution.

That a middle-class girl may also find herself working as a prostitute because someone taught her that she was worthless.

Wow. So much to unpack here. The narrator, Elly, is asserting a parallel between prostitution and worthlessness. The implication is a person with worth would not choose this profession because she would choose a worthy profession. I wonder where and how this worth is determined.

…and the only thing of value she could do was to give sexual access to men.

So Elly, whether she admits it or not is deprecating women who choose this profession, but she tries to shroud it in language that she feels otherwise.

Now comes the psychobabble about trauma reenactment, as if it were a thing, and in a classic misdirect, she asserts that this is not even her own judgment; in fact, it is the analysis of these women who are clearly qualified to make a professional judgment of this nature in the realm of pseudoscience.

Anecodote: Women come to the conclusion that they’ve been abused their whole lives, so why not get paid for it.

Here is where I break to discuss post hoc ergo propter hoc fallacy or anecdotal evidence. Anecdotal evidence is frequently misinterpreted via the availability heuristic, which leads to an overestimation of the prevalence of an occurrence. This is a well-documented logical fallacy. This fallacy is employed when the person arguing has no real data to support their position, so they opt for personal stories, hearsay, and anecdotes. Related to this is confirmation bias, which is the result of, having established a position, only seek out facts that support the position even if these facts are outnumbered by contrary facts by orders of magnitude.

Such thinking is the basis behind anti-vaccination groups and homoeopathy advocates. The best these people can do is to point to themselves or a friend or a friend of a friend who benefited (or was disadvantaged) by some therapy or other action.

Bald assertion: We have a rape and paedophilia culture.

What is the basis for this claim, and what is the scope?

Media culture promotes the message be pretty, be fuckable, or be invisible

Here, we are in full agreement. The technical fallacy here is that for every 10 girls subjected to these messages, 1 becomes a prostitute. Yet even by conservative statistics, at least 1 in 5 women have been raped, 1 in 4 have been sexually abused. So the cause and effect don’t add up. In the US, about 14% of people are officially considered to in poverty.

In statistics, there is a concept of signal and noise. The problem is that understanding statistics is not natural for humans. It involves the analytical System II, in Daniel Kahneman‘s parlance, rather than the heuristic, System I.  Acognitive problem plaguing people is apophenia, where they read patterns into data that simply are not there. A form of this, called pareidolia, is how people see Jesus’ face in toast.

No body can stand beign penetrated to 10 to 30 male strangers every single day.

So the 10 to 20 customers a night I commented was unrealistic has now morphed into 10 to 30. It is somehow important to note that these are strangers, presumably as a nod to acknowledge that 30 acquaintances would be just fine because there would be enthusiastic consent and mutual arousal. Beware stranger danger.

If indeed prostitution is just a job like any other job, like, say, flipping burgers, then I would wager you would have absolutely no issue switching jobs with a prostituted person for one day and let it be your anus that’s penetrated in the state of non-arousal by 15 men during one night.

O! Europa. Firstly, I wouldn’t trade my jobs to flip burgers let alone be a prostitute. Secondly, there are scores upon scores of ‘typical’ jobs I would have no interest in switching into. Nor would I presume that many others could actually do my job in any case. Why would someone presume that the punter wouldn’t notice the old switcharoo? And what’s with the anal penetration. Some prostitutes will ‘do’ anal for an up-charge, but many—perhaps even most—prostitutes won’t even accept anal at any price. This is about boundaries.

And someone seems pretty obsessed with the prospect of being penetrated by 15 men. I’d chalk this up to a power struggle, a foray into the world of penetration politics. Even gay men discriminate between top and bottom, so it’s rather a submission thing rather than a female thing.

Prostitution is incompatible with enthusiastic sexual consent

Elly runs through a bizarre strawman scenario that is too silly to even repeat here, and then she returns to some Disney Princess fantasy world of wooing and requited love.

She (sort of) acknowledges (without saying as much) that there is a distinction between economic and social spheres. I’d suggest reviewing the Isreali daycare study, where they learned that lesson the hard way. This does not mean that some people don’t blend the two spheres. It also doesn’t mean that a woman might not put out for a hamburger but might be persuaded by steak.

Anecdotally, I am aware of some women who say they would have sex with their favourite celebrity—if only he would ask.

In the end, this has become more and more disappointing. As so much of this material are vast generalisations and practically at the level of conspiracy theories, there is not even a debate to be had. There are so many technical flaws, I feel I need to pull a yellow card. There is nothing to push against except for the lack of structure or method. It’s all so nebulous. It’s all so quixotic, tilting at windmills.

To be honest, I don’t see how this would convert someone on the fence, let alone an opponent. This material is pretty much relegated to echo-chamber choir preaching.

I think I need to get back to the topic of subjectivism and out of the weeds of activist politics.

 

Anarchy, State, and Utopia

I’ve been reading Robert Nozick‘s Anarchy, State, and Utopia because it was recommended by Ian Shapiro. Although I am only about a quarter way through, and he seems to have tried to hit all the angles; unless I missed it, perhaps hits these bits later on.

He thoroughly raises issues and works to resolve them, but, as with Descartes with his Discourse, Nozick seems to exogenously accept certain aspects in an appeal to tradition sort of way. With Descartes, he stripped all belief in the truth of his senses, but then he injects God into the equation from out of nowhere. For Nozick, he just takes property and value as given.

I understand that the Western Enlightenment tradition has a thing for life, liberty, and property—especially Libertarians—, but these are just philosophical notions derived from nowhere. (Wittgenstein, stage left) That he uses utility theory instead of prospect theory as a foundation can be forgiven, but that is shaky ground, too.

And so it goes…