The Problem with Sex Work is Work

I just happened across this article from almost a year ago. It fits into my worldview that the fundamental issue with prostitution and other forms of so-called ‘sex work’ is the concept of work itself. As humans in a Capitalist (or even Socialist) system, we are conscripted into employment.

Rousseau or Locke may have called this a social contract, but I never signed it, and still I am forced to accept the terms and conditions.

I’ve been quite busy working to survive, so I don’t have time to comment, save to say that I agree with the major concepts, as I have written previously here, here, here, and here.

In God We Trust

This slogan crossed my path, and I stopped to think: Perhaps a bit cynical, but is a country’s foundation…or their currency, at least…is built upon vapour, what does that say about the country and its citizens?

Sure, Rome of the Ancients had a myth-based origin story. They had their wolf, and we’ve got some hoary bearded Birkenstock-wearing gentleman sporting a toga, but does it matter that it’s all pretend?

Humans thrive on stories, but what happens when most people understand that the emperor’s wearing no clothes…not even that toga?

Sure, Nietzsche posed the same question. God is dead, right? And then what? Would this social fabric just disintegrate into dust, no longer supporting the thread-bare culture into the bin?

Entropy, right?

Can a society even exist with out some common mythos? What would happen to a society based on some other glue? Is there such an adhesive?

I can imagine a society centred on money or science, but these still rely on some underlying faith and a different metanarrative.

Is a common mythos necessary for society, or is this just reflective of some paucity of imagination?

Humanism is Speciesism

Why is racism wrong but speciesism OK? Primarily, other species have no voice, and to have no voice is to have no say. This advert got my attention.

Joaquin Phoenix Advert

Humanism is part and parcel specious Enlightenment tripe, where ‘coincidentally‘ humans put themselves at the forefront. Copernicus removed Earth from the centre — though to be fair, even Christians had elevated gender-non-specific-Man above other animals — , but Humanism makes it more poignant that it’s Man at centre not God. Gods be damned. In fact, it’s often an afterthought that humans are animals at all, despite only the slightest veneer of consciousness and, more to the point, language to separate us from them.

Otherness has proven itself to be an evolutionary survival aspect, one that has brought me to a point where I can write this, so one can call it natural, another term fraught with connotational baggage. To be able to differentiate and discriminate appear to be valuable attributes, but how much is enough, and how much is too much.

Buddhism teaches that we are all one with the cosmos and that any distinction is an illusion. Buddhist Enlightenment — not to be confused with Western Enlightenment — is to understand this, to not be bound to the illusion.

But, if racism is wrong, why is speciesism OK? Humans do give some animals some rights, and some places give different animals different rights, whilst others give animals categorically more and fewer rights. Some places ascribe divinity upon animals, elevating them above humans.

Racism seems to be more wrong because humans are more genetically homogeneous — at least phenotypically. Other mammals and herptiles don’t look so much like us. In observation, when they do, we have an additional layer of empathy, so chimps and canines with expressive eyes gain sympathy not afforded crustaceans and pinnipeds.

I don’t have an answer save to say that it’s just convenient and someday we may see a world as portrayed by science fiction where some — mostly bipedal species — live quasi-harmoniously with humans. But even there, humans are always the start, front and centre to provide to moral POV.

Identity Management

Identity is a human construct, but, more specifically, it’s a social construct. If you were abandoned in a place without human contact and with no prospects for contact, your current perception of yourself would wither away. If you are born in this place (and managed to survive and somehow have language to self-articulate), you would have little of what one might term identity. Whether the ability to discriminate yourself from other species and objects may not qualify for identity.

Identity is not a solo sport. One needs at least two to play.

For every identity, i, the relationship must always be

i  ≥  i + 1

Where by ≥ , I mean at least equal to. In fact, for each i, one may be able to argue that one should multiply the number of identities by the number of nodes, which is to say the number of participants in forming the identities. This accounts for developed personae.

i  ≥  n(i + 1)

Today, this was on my mind (as it were) as I was grocery shopping. I identify as an urbanite. I’ve lived in cities and in near suburbs, but I’ve recently moved from a rural setting to a more rural setting.

Sidenote in the middle:

It’s easy to see why the US are so politically fractured. Fundamentally, I do not see the world as do my rural neighbours. I am already predisposed to be an introvert, but this gives my more reason to segregate. These neighbours just view different things as fundamentally important. And the people create a veritable monoculture. I could pretend to fit it. Instead, I remain at the margin and watch.

Thankfully, my profession allows me to work remotely, but I have the opportunity to visit cities when working closely with my clientele. To be even more honest, in my reckoning the US have only 2 cities, New York and Los Angeles. I’ve lived in Chicago, have worked in Houston, and live south of Philadelphia at the moment–the 3rd, 4th, and 5th largest cities in the US, all of which pale in comparison to numbers 1 and 2. And my heart, as it were, resides in LA.

And we’re back…

Where other people are concerned, they have a vision of our identity, and we have our own. And this doesn’t exist in a vacuum, as we somewhat adjust our identity if we wish to be accepted into the group, but we don’t typically lose our self-identity, even if we can’t fully express it.

Some identities are easier to hide than others. If I am a gay female, I can just not discuss the matter or deny it if the situation would otherwise be hostile, but it doesn’t make me less gay. And to the other party, the may see me as a nubile woman.

Fairly obviously, my mum sees me differently to my coworkers or even my spouse, and most people I’ve seen interact with their parents differently than other people. This is about the identity of the persona. This is how a 30- or 40-something can still feel like a child when interacting with a parent but would never demur to, say, a peer.

In isolation, there is no need for identity in this way. If I am a trans-male who in society identifies with wearing clothes traditionally reserved for women of the same culture, there are no other women to model myself after. If I have these clothes available, I’ll wear them. Perhaps I have left my favourite dress behind, and I remember it fondly. This was a part of my former identity.

But would I spend time dressing well and applying cosmetics if the chance of meeting another human was nil to none? Unlikely.

And what if two heterosexual males were to find themselves abandoned with little hope for rescue? Would this be Brokeback Mountain revisited? This is stereotypical prison behaviour. Of course, in this case, this is a temporary identity override, and perhaps not something to ever admit once reinserted into polite company.

So What?

Whilst shopping, I was hypercritical (though quiet) about how I did not feel I fit into the environment. I questioned whether I might be considered to be a misanthrope. Not that I hated these people, but I just did not identify with them. And though I could be civil in short doses, it was not my preference to interact.

Truth be told, there may have been plenty of other people thinking the same thing, but how would one tell? At times, I’ll wear identifying clothing, like a tee-shirt that reads ‘Jesus Saves Sinners… and redeems them for valuable cash and prizes‘. These tend to attract the like-minded people with senses of humour, and the people baited into the headline but offended by the punchline.

So, now I identify this as the end of my post…

Political Path

People can change.

Although I have changed my opinion and perspective over the years, I feel that most people settle into their ways, fixing their positions with an unhealthy dose of confirmation bias. I’d like to think that I could change my position materially from where I am now given the introduction of new evidence, but I don’t think it’s likely. First off: because I am coming from a vantage where I feel I am ‘right’.

Don’t believe everything you think.

— Various

Of course, there is no absolute right, but from the perspective of the times and place and some triangulation, I’ll say ‘relatively right’.

Rewinding…

When I left high school in 1979, I considered myself to be generally Conservative — at least as I understood the word to mean and without dimension or nuance. I’m not sure I had a great grasp of the definition.

Upon graduation, I entered the military. I remember in conversation with a mate that I was a Conservative. He laughed, and said I was the least Conservative person he’d ever come across. I was perplexed, but I had to reorient my self-perspective.

New Definition

I decided that I was a Conservative — a Fiscal Conservative —, but I was a Social Liberal. I’d pretty much been a Social Justice Warrior (SJW), concerned with the underdogs, but it wouldn’t be on my dime — or the prospect I had for future nickels and dimes.

I held this position for years — until I realised that the two positions were untenable. You can’t simultaneously offer full social equality for free, and these were rights we were discussing. Fundamental rights. If money was the friction between a right and its realisation, then it needed to be spent. Fiscal Conservatism be damned!

Politicus Interruptus

Somewhere in the fray, I had dabbled with Libertarianism. Again, I dismissed this as an untenable fantasy. There had never been even close to an instance of this working, and it goes against the grain of all social concepts. It’s built on a dream — somehow anarchy without the anarchy, so anarchy + magic.

Progress

At some point, I didn’t like the PR of the Liberal tag, so I opted for Progressive. In the real world, I tend to side pragmatically with Progressives — the Bernie Sanders crowd in the US — , though I understand the illusion of progress and of politics in general.

Searching further to find a political identity, I settle on anarcho-syndicalism, the system I most identify with today, though there are only slightly more examples of this as there are Libertarian instances, a problem being that when some people see a leaderless group, they see it as a vacuum, and history repeats itself, so I’m not sure how sustainable this system could be.

This is now…

I am under no delusion that there is a right way for society to exist. I do believe there are plenty of wrong ways, but there are too many dimensions and complexities to have a single way. After all, how are you optimising the system? Trade-offs exist, and making a choice to maximise X might (and does) mean that Y is no longer maximised. Do you make X = 10 and Y = 8, or do you settle for X = 9 and Y = 9? And there are decidedly more than just X and Y.

There is no real reason to believe that society or even humans should exists, but given consciousness and self-preservation urges, I’ll take that as a given. That’s an inviolable metanarrative element.

Hopeless Hubris

There’s a dangerous arrogance to hopelessness… Total hopelessness assumes that we know everything there is to know.…
When we think we know everything, we preclude opportunity.

James McCarthy

In a recent panel discussion on Climate Change, James McCarthy played Enlightenment standard bearer as he derided the hopeless. Steven Pinker, whom I’ve mentioned in this vein plays to the same tune.

Whether realistic, simply optimistic, or Pollyannas remain to be seen. Future history will be the final arbiter, but I want to touch on the relationship of arrogance to hopelessness.

McCarthy is right to make the equation, but what’s left unsaid is the hubris on the other side, of the Scientists, who put more faith in possible solutions than is, perhaps, warranted. This, too, is arrogance:

We gotten here from there, so we must be able to continue from here to the next there… along our next journey to progress.

It reminds me of the one about the person falling to their death from a tall building. At the fifth floor, in response to the question, ‘How’s in going?’ says, ‘So far, so good‘.

This is missing the perspective that we could already have situated ourselves into some evolutionary dead end, just awaiting the inevitable ground splat.

I’m not a pessimist. I am merely pointing out the arrogance of both vantages. In fact, I see it as a line curved so as to bend back upon itself.

Hubris Circle

Whilst one said may be correct, it is not through knowledge but through ignorance and emotion they arrive at their position. It’s primarily temperament and opinion. It’s certainly not science, save the blind faith variety.

I don’t really have much to say on the subject at this moment. I just wanted to share my reaction.

What’s wrong with anarcho-syndicalism?

What’s an anarcho-syndicalist supposed to do in the advent of artificial intelligence, process automation, and robots?

Wikipedia relates anarcho-Syndicalism as follows:

Anarcho-syndicalism (also referred to as revolutionary syndicalism)[1] is a theory of anarchism that views revolutionary industrial unionism or syndicalism as a method for workers in capitalist society to gain control of an economy and thus control influence in broader society. Syndicalists consider their economic theories a strategy for facilitating worker self-activity and as an alternative co-operative economic system with democratic values and production centered on meeting human needs.

The basic principles of anarcho-syndicalism are solidaritydirect action (action undertaken without the intervention of third parties such as politicians, bureaucrats and arbitrators) and direct democracy, or workers’ self-management. The end goal of syndicalism is to abolish the wage system, regarding it as wage slavery. Anarcho-syndicalist theory therefore generally focuses on the labour movement.[2]

Anarcho-syndicalists view the primary purpose of the state as being the defense of private property, and therefore of economic, social and political privilege, denying most of its citizens the ability to enjoy material independence and the social autonomy that springs from it.[3] Reflecting the anarchist philosophy from which it draws its primary inspiration, anarcho-syndicalism is centred on the idea that power corrupts and that any hierarchy that cannot be ethically justified must either be dismantled or replaced by decentralized egalitarian control.[3]

As a matter of preference, I’ve leaned toward anarcho-syndicalism. I don’t have a lot of faith in humans or humanity to govern or self-govern. The arguments for this, whether monarchies, democracies, plutocracies, or even anarchies are each rife with its own sets of problems. Still, I favour a system where there is no class of governors, though I am more of a fan of Proudhon over Marx.

Mind you, I don’t think humans make very good judgements and are as bad in groups as individuals but for different reasons—and especially where complexity or too many choices are available. That we’ve survived this long is, quite frankly, a miracle.

This said, it isn’t my problem. My contention is with the syndicalist aspect. If all of this human as worker displacement occurs as some are forecasting, there will be precious few workers. I am not saying that this is inevitable or will ever happen. My concern is merely conditional. If this were to happen, the idea of a worker-centric system is daft.

Do we just defer to people categorically, where we arrive at simple anarchism? Without delving, there are different flavours of, and I have neither the time nor the inclination to debate, for example, the merits of anarco-capitalism (an oxymoron if there ever was one) versus anarcho-communism or anarcho-transhumanism for that matter.

Although, I like how Kant identified four kinds of government…

  • Law and freedom without force (anarchy)
  • Law and force without freedom (despotism)
  • Force without freedom and law (barbarism)
  • Force with freedom and law (republic)

…the whole notion of freedom is another weasel word, and laws without force are unenforceable—pun intended. At least the syndicalism felt like it was intentional or purposeful. I understand why Plato despised the rabble, but as with the sorites paradox in the heap-hill distinction, where to the rabble distil down to something meaningful?

Fashionable Fascism

So, it started with this video.

Video: The fascist philosopher behind Vladimir Putin’s information warfare — Tim Snyder

I’d never heard of Ivan Ilyin, so the entirety of my knowledge derives from whatever Tim Snyder conveys in this clip. The risk is that he may misrepresent Ilyin’s message, much like Stephen Hicks misrepresents Postmodernism in his work. So, if you’ve got a deeper understanding of Ilyin, apologies in advance, but I am only reacting to this clip without much intention of reading his published work not performing additional second-hand research. Sue me.

Snyder raises three ‘important ideas’ from Ilyin:

/1/ Social advancement is impossible

Each person is like a cell in a body, each having it’s defined function or purpose. So, freedom means knowing one’s place, which function to perform.

/2/ Democracy is a ritual

People vote, but they only vote to affirm their collective support for a leader. The leader is not legitimated or chosen by votes. Voting is just a ritual by which people people endorse a leader every few years.

/3/ The factual world doesn’t count

The manifest world is not real. It’s a mishmash of facts, which have no intrinsic value, but these facts cannot be unified into some larger whole.

Nothing is real, or what is real isn’t important. The only things that really matter are preferences and biases.

Through this, Ilyin surmises that the only true thing is Russian Nationalism and its role as saviour to bring order back to the world.

Of course, this conclusion is precisely the one to which the US arrived except that its American Nationalism is the correct version.

. . .

As to points 1 and 2, I can’t disagree with the base statements. Social advancement is impossible because we’ve got nothing to measure it against. As I’ve said before, we move recognise change and a sense of movement, but movement is not progress.

As I’ve already admitted, I don’t enough about Ilyid, so I am taking Snyder’s statement at face-value, but it does not follow that because social advancement is impossible, we need to adopt some deontological position that freedom means knowing one’s place. It’s a bit of a forced non sequitur.

Democracy is a ritual. It’s a failed experiment, and the only thing that remains is the shell of an empty promise. I do think that the voting serves to legitimise the representative figurehead. There are persons who debate the legitimacy of, say, Bush-43 or Trump-45—or perhaps just their competencies—but this is a twenty-first century phenomenon, as US politics have become more and more divisive.

That the factual world doesn’t count is difficult for me to buy into. In many ways, it is easy enough to manipulate people with non-facts masquerading as facts, but I am not convinced that this contingent is large enough to gain critical mass in the long run. I understand history well enough that these anti-fact forces have run roughshod over entire civilisations, whether the Inquisitions or witch-burning or current religious organisations and other snake oil hawkers.

Don’t let the bastards grind you down.

Like the characters in Orwell’s 1984 or Atwood’s The Handmaid’s Tale, there is still resistance. I’m not even trying to make the claim that my vision of a world absent of superstition is the true world or the right vision. I am only claiming that my vision of a world without it is more pleasant to me.

But, then again, that just confirm’s Ilyid’s point that the only thing that matters is preference, and there is no separating bias from preference.

Moral Pragmatism

It appears you are interested in the workings of morality from a practical perspective.

This statement occurred in a discussion thread on The Philosophical Hack.

I don’t feel there is another perspective. It is a human construct of language, but, in particular, it’s a social construct. By definition, language is arbitrary (though not capricious), any anything within language is necessarily arbitrary, too.

Morality and its cousin, ethics, are essentially normative rules of conduct, so they are, foundationally speaking, pragmatic: what is the best system for a society to flourish. This implies some goal or goals. In essence, this becomes an optimisation problem that involves systems thinking, and humans are particularly poor at systems thinking especially when faced with complexity. Along our evolutionary path, managing complexity was not a huge survival factor. Kahneman and Tversky identified two systems: System I is the sort of automatic reflexive system and System II is for advanced functions. System II requires a lot of energy and upkeep. For most humans, it’s not well-developed or maintained,and System I appears to be the arbiter and has right of first refusal, so it attempts to solve heuristically something that should be assessed analytically.

Why the ramble? Morality is a complex system with boundary conditions and dynamics: precisely what humans are poor at. Just defining the boundaries is a challenge. Perhaps this is why some people simply attempt to define the boundary as universal, but this creates its own challenges. And many reject universal morality, opting for smaller moral domains—nations, states, municipalities, communities, schools, churches, families, peer groups, couples. To Hegel and Nietzsche, the main concern is authenticity for the individual. And Nietzsche didn’t feel that there was any one-size-fits-all morality to begin with. I could operate with different moral imperatives than you. This was most evident in his Master-Herd distinction.

But since I reject the notion of objective morality, it is necessarily normative or relative or subjective. Here, we end up trying to optimise an equilibrium model, but the trick is what to optimise.

In the modern age, the consensus is to maximise happiness or utility, but, as I’ve mentioned before, we are still left in a quandary: do we optimise personal happiness or group happiness, and what group? A nationalist might choose to draw a boundary around the nation. This will maximise happiness within the borders without concern of whether ‘people are starving in Africa’.

Of course, there are multiple dimensions to any morality. If there are two people and one has $100 and the other would feel happier to take it, in a utility optimisation model, there is nothing to defend not taking it. Prospect theory within behavioural economics provides some rational insomuch as humans tend to value loss over gain, so the $100 received is perceived as having less value than the person losing it. This is further complicated if the person receiving it is poor—perhaps s/he has no money—and the person relinquishing it is Jeff Bezos, to whom it is nothing more than a rounding error.

I mention these because we could have a positive sum game (borrowing from game theory)—the gain to the poor person would outweigh the loss leading to a net positive gain—, and yet Pareto optimisation disallows this. Of course, happiness and utility cannot be measured in the first place and they are not persistent in the second place.

My point in all this is to argue that humans are woefully ill-equipped to grasp these topics, and so most of this is not much more substantial than mental masturbation. And this leads me full circle to me original contention that morality and so-called moral truths are nothing more that rhetoric, the ability to persuade that your position is the truest truth.

Emotion-Reason Scaling

I’ve been engaging in an online dialogue on the topic of a scale or continuum of emotion and reason with Landzek through comments on his blog. Since, I am unable of posting images in his comments (AFAIK), I am posting them with commentary here.

He’s got 4 parts of this topic (so far), but, for reference sake, it starts here. Without retreading context you can get on his site, the essence is the notion of a scale, a spectrum between emotion and reason. In part 4, he conveys something I interpret as a time series graphically as image A.

Emotion and reason are a dimension represented on the Y axis, and time is on the X axis.

Prior to this, time was not a factor, so I had been constructing this as a simple continuum as shown in image B.

Here, there is only a X axis, running from emotional to rational, representing reason. Ignoring for the time of the index of the scale and not being concerned if the relationship is even-tempered linear or something else.

Secondarily, is there a quality perspective to the placement? My initial questions are embedded on the graph.

As I don’t feel that the Emotional-Rational scale are opposites, I’ve been thinking through how this scale might work. My first take was along these lines, creating a Cartesian plane.

In this, Irrational and Rational create an X-axis scale and Reserved and Emotional create the Y axis. I’m not sure what the nomenclature opposite of Emotional is, but stoical or reserved are placeholders for now.

Upon further thought, I am not sure irrational is the extreme opposite to rational. I am also not sure what the interplay of rational versus irrational versus non-rational should be, but I created a fourth chart as a basis for discussion.

I am not making a claim that any of these are correct. I am just trying to think this through visually. As I’ve got a day job, I need to get back to, I at least wanted to provide this foundation for conversation.