On Sokal Squared

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my issues with anti sj let me show you them, ozy blog post, rage against the academy

Three scholars– Peter Boghossian, James Lindsay, and Helen Pluckrose– have recently gotten several papers published in various top journals, despite not believing in the claims of their papers and despite the fact that their empirical data was faked. I congratulate Mr. Boghossian, Mr. Lindsay, and Ms. Pluckrose on their successful passes of the Intellectual Turing Test, although I wish they’d chosen a method of testing it that didn’t involve publishing false data in multiple peer-reviewed journals. Being able to write something you disagree with that is indistinguishable from what supporters of the claim believe is a rare skill.

I do, however, disagree strongly with the claim that this is an indictment of gender studies as a field.

Let us consider six of the seven papers which Boghossian, Lindsay, and Pluckrose wrote. (The seventh was accepted into the Journal of Poetry Therapy, which is not a serious publication.) You may find all of Boghossian, Lindsay, and Pluckrose’s papers here.

Fat Bodybuilding

Fat Studies published a paper called Who Are They to Judge?: Overcoming Anthropometry and a Framework for Fat Bodybuilding. The thesis of this paper is that it would be a good idea to have a non-competitive, body-positive bodybuilding event where fat people showed off their bodies, because that would lead people to question why they think some bodies count as “built” and others don’t. Boghossian, Lindsay, and Pluckrose say this paper counts as a hoax paper because “it celebrates morbid obesity as a healthy life-choice.”

Let’s set aside the issue of whether competitive bodybuilding celebrates unhealthy life choices, such as anabolic steroid use and unhealthily low body fat percentages, and why it is okay to celebrate one unhealthy life-choice and not another. Obviously, fat studies celebrates obesity as a healthy life choice. That’s, like, the thing that fat studies is.

Imagine I published a paper in a theology journal arguing that it was a good idea to adopt a certain liturgy because it would help people praise God. Later, I announced that this was a hoax paper which proves that theology as a discipline celebrates delusional thinking. Certainly, many people believe that theism is delusional. But the ‘hoax’ paper doesn’t address the subject at all. All it proves is that you can publish papers in theology journals which work from the premise that God exists, which is also provable by (for example) picking up any theology journal and looking at the table of contents.

I have literally no idea why Boghossian, Lindsay, and Pluckrose would bother, unless they were confused and thought that Fat Studies was a medical journal about obesity prevention.

Dildos

Sexuality and Culture published Going In Through The Back Door: Challenging Straight Male Homohysteria, Transhysteria, and Transphobia through Receptive Penetrative Sex Toy Use. Through (faked) semi-structured interviews with thirteen men, the paper found that man who enjoyed anal masturbation using dildos were less transphobic, less homophobic, more feminist, and more sensitive to their partners’ needs, but not more concerned about rape culture. It noted that, since the sample size was small, the results are suggestive but may be unreliable. The paper proposed that receptive anal penetration may be used as a form of “exposure therapy” about homophobic and transphobic anxieties, but cautioned that many men might simply decide that anal penetration was okay while continuing to be homophobic/transphobic in general.

I literally have no idea what is objectionable about this paper. Lindsay, Boghossian, and Pluckrose claim the thesis is unfalsifiable, but it’s obviously not; they themselves say in their own discussion section that the data don’t support a correlation between anal penetration and concern about rape culture. If feminist men who oppose homophobia and transphobia never took it up the ass, while homophobic, transphobic, anti-feminist men proudly showed off their extensive collection of Bad Dragon dildoes, the thesis would be disproved.

Lindsay, Boghossian, and Pluckrose point out that not wanting to be anally penetrated is a common and harmless sexual choice, which it certainly is. But nevertheless it is puzzling that many men feel disgust and shame at the prospect of exploring receptive anal penetration, given that receptive anal penetration is very pleasurable for many (perhaps most) men. Surely we can agree that a sexual choice is common and harmless, and also agree that societal stigma plays a role in whether people choose to do it? Is your claim that it’s a complete coincidence that women who grow up in socially conservative communities are also less likely to have casual sex? If a man says “I don’t want to have a dildo put in my ass because that’s gay,” are we supposed to pat him on the head and say “I’m sorry you’re a victim of false consciousness, but in reality all your sexual preferences are completely causeless and the fact that you don’t want a plastic dick up your ass is entirely unrelated to the fact that you think enjoying anal penetration makes you homosexual and being homosexual is the worst thing in the world”?

A choice can be common and harmless and still have reasons. Some of those reasons– particularly for something as culturally important as sexuality– are worthy of scientific study.

Hoax on Hoaxes 2

Published in Hypatia, When The Joke Is On You: A Feminist Perspective on How Positionality Influences Satire argues that irony and satire by marginalized groups acts as a force for social justice, while irony and satire from privileged groups supports oppressive power structures. Since hoax papers are in the latter group, it argues, publishing hoax papers is morally wrong.

Clearly, it is horrible that a philosophy journal published an argument that a thing that lots of people don’t think is morally wrong is actually morally wrong. Boghossian, Lindsay, and Pluckrose have done us a great service by revealing that feminist philosophy journals somtimes do this. However, I’d like to draw their attention to the many non-feminist philosophy journals that sometimes argue that things that lots of people don’t think are morally wrong are actually morally wrong. Why, I have read arguments that it is wrong to eat meat, go on vacation instead of giving your money to help poor Africans, accept death as a natural part of life, lie to Nazis about the Jews hidden in your basement, fail to euthanize your severely disabled children, have an abortion, not have an abortion, masturbate, have gay sex, and fail to push fat men in front of runaway trolleys.

One hopes that Boghossian, Pluckrose, and Lindsay will soon turn their attention to the rest of ethical philosophy, and because of their hard work from now on all ethical philosophy papers will solely consist of arguments that it is wrong to murder people.

Philosophy is a field where there is not universal consensus that the external world exists, that time is real, or that science is an effective way of seeking truth. It seems a bit absurd to me to believe that “it is morally fine to publish hoax papers” is more obvious than any of those claims, and in fact so much more obvious that it is inherently ridiculous and a stain on the entire profession that they published a paper arguing for it.

(Personally, I agree with When The Joke Is On You that publishing hoax papers is unethical, because you’re literally faking data and publishing it in peer-reviewed journals. I don’t care what kind of high-minded reason you have for faking your data, it’s wrong.)

Feminist Mein Kampf

Published in Affilia, Our Struggle is My Struggle: Solidarity Feminism as an Intersectional Reply to Neoliberal and Choice Feminism is adapted from Hitler’s Mein Kampf.

It is a little-known fact that when you put different nouns in a sentence, the sentence says something different. For example, if you say “apple pie is delicious,” you’re making a banal statement about desserts, but if you say “cyanide is delicious,” you are maliciously trying to poison people.

A corollary is that many unexceptional statements become horrifingly evil if you put Nazis in them. For example, “we should all work and sacrifice to help freedom take over the globe” is a statement that can come from a particularly boring State of the Union address. “We should all work and sacrifice to help Nazis take over the globe” is a Nazi belief. You would not conclude from this that every US president is a Nazi.

Therefore, Our Struggle is My Struggle is full of paragraphs like this:

Fourth, for feminism to achieve solidarity, it must change culture. To accomplish this, it must change
the discourses defining culture. Feminist education must therefore take place indirectly through social uplift— “feminist politics are made, not born” (hooks, 2000, p. 7) –which is best achieved by a philosophical com-
mitment to inclusive values-based allyship and solidarity (cf. Edwards, 2006; Patel, 2011; Russell & Bohan, 2016), particularly in a way that listens (Dotson, 2011; Greenberg, 2014) and acts upon the awareness it has raised (Gibson, 2014). By exclusively pursuing this approach a feeling of liberation can be generated that per-
mits all oppressed people to fully participate in a state of justice.

See, if you listen to Nazis in order to figure out how to educate people into being Nazis, that’s bad. But that does not mean that it is somehow wrong for a social work journal to ever talk about the concepts of culture change, education, and listening. There is nothing wrong with culture change, education, and listening as long as you don’t use them as tools to help you kill seventeen million people.

Hooters

Sex Roles published An Ethnography of Breastaurant Masculinity: Themes of Objectification, Sexual Conquest, Male Control, and Masculine Toughness in a Sexually Objectifying Restaurant, which is an ethnography about the behavior of men at Hooters. The data is fairly weak, as one of the reviewers noted, and perhaps more caution should have been provided about how much you can generalize from one group of friends.

That said, I’m not sure why Boghossian, Lindsay, and Pluckrose think it is ludicrous to observe men saying things like “it’s just part of being a man to like hot young girls showing off their bodies” and then conclude that maybe part of the reason men like breastaurants is that it allows them to behave in ways they consider manly.

I myself was dubious of the article’s claim that part of the appeal of breastaurants is bossing around hot young women; I went into reading this article expecting to say “yes, I agree that’s stupid”. However, the paper claims that the subjects said some of the appeal of the restaurant is that you can “tell hot young girls what to do and have them do it for you with a smile”. The subjects literally said that. What would Boghossian, Lindsay, and Pluckrose have ethnographers do, ignore what their subjects say when it’s politically incorrect?

Dog Park

This one is legitimately extremely stupid and it won an award. Boghossian, Lindsay, and Pluckrose should be proud of themselves.

 

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Maybe Reality Actually Does Have A Liberal Bias

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in which I am trolling but only a little, ozy blog post, rage against the academy

Professors are liberal and have become more strikingly so in the past twenty years. At present sixty percent of professors identify as liberal, while only fifteen percent identify as conservative.

This is often taken as evidence of an academic culture hostile to conservatives. However, surely that is only one of two possible explanations.

After all, there is a broad academic consensus on many issues. For example, if one were to poll academics about whether dinosaurs have feathers, or who Euclid is, or the plot of Oliver Twist, one would expect academics in general to have more accurate answers than the general public. This is not because of any bias in academic against people who think dinosaurs didn’t have feathers; it is because it is actually true that dinosaurs had feathers, and the whole point of academia is to find out true things. We’d expect even non-paleontologists to be more likely to get the correct answer; perhaps they happened to talk with a paleontologist at lunch one day and the paleontologist set them straight about the matter.

The accuracy of academic consensus is true even for politicized issues. Far more than sixty percent of academics believe the Earth is billions of years old and life evolved through a process of natural selection. This is not because of anti-young-earth creationist bias, no matter how much Answers in Genesis complains. It’s simply because it is actually true that the Earth is billions of years old and life evolved through a process of natural selection. (Note that young-earth creationists do, in fact face a hostile environment in academia. People tend to mock them and they are often discriminated against in hiring. It is nevertheless true that this hostile environment does not cause the underrepresentation of young-earth creationists in biology; the causation goes the other way.)

So, when considering why so many academics are liberal, we must consider two hypotheses. First, there is a hostile environment driving conservatives out of academia; second, liberals are correct and thus successfully convince their most avid and able students, the same way that biologists convince even young-earth creationist biology majors that evolution is true.

It would be very strange, after all, if both liberals and conservatives were exactly 50% right about everything. Even if rightness were randomly distributed, one group would be more right than the other, simply by chance. And if you have to gamble on a single group to be more likely to be right than the other, then it’s probably safest to bet on the one favored by more highly educated people; we expect that, in general, people with PhDs are going to have more correct opinions than people who dropped out of high school. Of course, I have a particular reason to be sympathetic to this hypothesis. Being a liberal myself, I do in fact think liberals are right on more policy issues than conservatives are (although I also occasionally fantasize about dropping an anvil labeled REGULATORY CAPTURE on various liberals’ heads).

And many, many fields influence one’s opinion on politics. Of course, the entirety of social science has political implications. So do many scientific fields, such as ecology and epidemiology, and many fields in the humanities, such as history and philosophy. So we’d expect many academics to have their opinions on politics influenced by their research (as well as, say, discussions with fellow academics).

Even if liberals have more correct positions on average, they are unlikely to be perfectly right about everything. So we’d expect even if professors consider themselves liberal, their actual political opinions would often be kind of weird and hard to classify into the left/right binary. In economics, which as far as I know is the only social science field that polls its academics sometimes to find out what the academic consensus is, this is true. Economists, like professors as a whole, are about sixty percent liberal. Conversely, their actual beliefs are kind of weird and not exactly what I would call a liberal orthodoxy.

I don’t mean to say that it is definitely true that liberals outnumber conservatives in academia because liberals are right about everything. Indeed, I can see a solid case for the other hypothesis. We know that people can feel excluded from an environment due to an endless accumulation of individually small slights. Surely that could also apply to the conservative student in a sociology class whose teacher jokes about the president resembling a Cheeto and presents sociological ideas on a spectrum from liberal to Marxist, with nary a mention of conservative viewpoints. We know that discrimination often happens on a subconscious level, even in people who sincerely believe they don’t hate anyone and are just judging the work on the merit. Surely a liberal hiring committee who sincerely believes they’re looking for the best candidate, regardless of the candidate’s political opinions, might form unconscious judgments based on the candidate’s conservative political volunteering or papers.

However, the fact that there exists a difference does not mean that it exists because of discrimination. This is particularly true for political beliefs, which involve empirical claims about how the world works. The academy could theoretically represent genders, races, sexual orientations, levels of ability, classes and so on and so forth in accordance with how common they are in the population, without sacrificing academic quality; it would be very very difficult and involve a massive restructuring of society, but it could be done. The academy could not, even in theory, represent all ideas equally in accordance with how common they are in the population. You are simply not going to get as many anti-vaxxer epidemiologists as pro-vaccine epidemiologists without making the entire field of epidemiology useless.

So I suggest that interested people begin a research program into discrimination against conservatives in academia, perhaps using all the tools used to study discrimination against women, people of color, and poor people. I would also be interested to see the results of an affirmative action program for conservative professors; maybe conservative students would experience a less hostile environment and would have high-achieving conservative role models, and thus would be more likely to consider graduate school.

Data on Campus Censorship Cases

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it does not say rsvp on the statue of liberty, ozy blog post, rage against the academy

I’ve noticed that people tend to only hear about campus free speech cases which fit their particular narrative (either of conservatives censoring liberals or of liberals censoring conservatives). Apolitical cases (for instance, Valencia College’s censorship of students who protested forced transvaginal ultrasounds) tend to become less widely known, as do cases of liberal censorship among conservatives and conservative censorship among liberals. In addition, people hear more about cases of censorship at famous colleges (such as Harvard or Yale) than they do about the less famous colleges that most people actually go to.

The Foundation for Individual Rights in Education is a well-respected organization which specializes in campus free speech and other civil liberties. My sample was the list FIRE maintains on its website of cases it has worked on in the past (for instance, by sending the college a letter or engaging in litigation). I took every fifth case and coded it as censorship of conservative, censorship of liberal, or apolitical censorship. There were 88 cases in my sample. I dropped five for being FIRE suing about bad policies with no clear indication of whom they would be used against, four for being sexual misconduct policies (which are not instances of censorship), and two for being miscellaneous instances of inadequate college due process (which, again, are not censorship). This left me with 77 cases.

Of the 77 cases, I coded 20 (26%) as censorship of liberals, 40 (52%) as censorship of conservatives, and 17 (22%) as apolitical censorship. An example of censorship of conservatives is refusing to allow Christians to organize a student group; an example of censorship of liberals is not allowing PETA supporters to hand out flyers; an example of apolitical censorship is suspending a professor for saying, during a review session for a test, that the questions he was asking were so difficult he was on a killing spree.

I made a few judgment calls which I want to discuss. One instance of a hate speech code was coded as “censorship of liberals” because surrounding discussion suggested it was intended to censor pro-Palestinian, anti-Israel protests. While some people would consider sexual harassment law to be inherently liberal, I classified (for instance) the censorship of a crew team’s shirts saying “check out our cox” as apolitical censorship, since lewd puns are not a political sentiment. (Of course, if sexual harassment law was used to censor a political statement, I classified it as “liberal” or “conservative.”) I classified socialists as liberal and libertarians as conservative, in spite of both groups’ probable objection to such a classification. “Nationwide disinvitation of speakers,” a single FIRE case, was classified as conservative because 9/10 of the most disinvited speakers are conservative, but note that Bill Ayers is also on the list. (It is also a judgment call that I (a) didn’t treat each disinvitation as a separate case and (b) included “nationwide disinvitations” at all.)

ETA: I’d also like to note that the Foundation for Individual Rights in Education is not a random sample of college censorship cases. Presumably they do not pursue every case brought to their attention, and there may be systematic biases in which students contact FIRE. For example, conservative students may trust FIRE more and be more likely to call them when campus censorship occurs, or conversely FIRE may pursue more cases of liberal censorship to combat its image as a defender of the right wing. These results should be taken with a grain of salt.

In conclusion: there is a definite tendency for censorship on college campuses to be censorship of conservative viewpoints, perhaps because conservative viewpoints tend to be underrepresented in academia. However, about a quarter of college censorship in this sample is of liberal viewpoints and a quarter is of apolitical viewpoints; this suggests it is a mistake to assume that censorship on college campuses is solely of conservative viewpoints. However, given the limitations of my data, I’d strongly advise against drawing any conclusion from it firmer than “censorship of both liberals and conservatives occurs on college campuses, and conservatives probably face more.”

On Literary Criticism

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ozy blog post, rage against the academy, writing

I think a lot of people are fundamentally confused about what literary criticism is.

Some literary criticism is like TVTropes [content warning: will eat your entire afternoon]. TVTropes is trying to understand how stories work. Its strategy is to catalog all the recurring things that happen in stories, from Asian characters wearing conical straw hats to characters in love sharing an umbrella to a love triangle being resolved by the protagonist marrying both of them. Some literary criticism is intended to do a similar thing: for instance, Freytag’s pyramid, which you were probably taught about in elementary school, attempts to explain how most stories are structured. This is useful for writers: if your plot isn’t working and you don’t know what a ‘climax’ is, learning that stories are generally more interesting if they have a point of great tension can help you write better stories.

However, a lot of literary criticism– perhaps most– is not doing that, and if you think it does you will wind up very confused.

Consider Eve Sedgwick’s Between Men, a classic work of queer theory, which argues that much of nineteenth-century literature can be understood as being about homosocial desire and love, often reflected through both men’s putative desire for a female intermediary. If one assumes that the thesis of the book is something like “factually, a lot of nineteenth-century literature is about male-male bonding, and maybe if you put some male-male bonding in your book you should include a female intermediary they can both act like they’re in love with!”, one instantly falls into difficulties.

For instance, there’s the question beloved of high-school students everywhere, which is “did the author actually intend that?” Probably, one assumes, Dickens wasn’t thinking for even one second about the homophobia of empire while he was writing Edwin Drood. Of course, this isn’t a complete disproof: authors were writing rising and falling action for thousands of years before Freytag gave them names; presumably they were not intending to write rising and falling action. But it still feels intuitively that while climaxes, rising action, solving love triangles with polyamory, Asian characters wearing conical straw hats, and so on are all easily identifiable features of various books, the homophobia of empire is not, in fact, an easily identifiable feature of Edwin Drood. In fact, a reader would be perfectly justified to say that there was absolutely no homophobia of empire in Edwin Drood whatsoever.

Books are often assumed to be the product of their authors: the writer puts some words down on the page and the reader sees what they obviously mean and a story happens. The reader does not contribute much beyond basic literacy. But, in fact, the reader plays a huge role in the creative process. Some readers interpret Rorschach from Watchmen as a flawed yet admirable tragic hero who holds to his convictions even in the face of death; some readers interpret him as a Lawful Stupid sociopath who’s proof that moral absolutism cannot deal with the complexities of the real world. Some readers interpret Christian Grey as a sexy, kinky, masculine hero with a tragic past; some readers interpret him as an abuser grooming the naive and easily victimized Anastasia. Some readers interpret the violence against women in Game of Thrones as gratuitously signalling how edgy the writers are; others interpret it as a reflection of what women experience during war under patriarchy. The difference is what you bring to the story: your worldview, your preconceptions, the books you’ve read in the past, whether that one particular character happens to remind you of your horrible abusive ex-boyfriend.

Now, some people feel that their interpretations of texts are objectively correct: by God, Christian Grey really is an abuser, and if you disagree then you are wrong and probably an abuse apologist. But I’m not sure what the ‘real meaning’ of the text even means. If Christian Grey ‘really is’ an abuser, what predictions does that allow us to make? How is anything about the world different if Grey is an abuser, compared to if he isn’t? If the answer is (as seems likely) “nothing”, then it doesn’t really mean much to say that one meaning is objectively correct.

Some people care a lot about authorial intent: if the author intended Grey to be a kinky, sexy, masculine hero, then he is a kinky, sexy, masculine hero, and none of your abuse checklists have anything to say about it. This seems silly, though. Tommy Wiseau appears to interpret The Room as a serious drama; everyone else interprets it as a so-bad-it’s-good comedy. I don’t think that everyone who isn’t Tommy Wiseau is making a mistake.

The Eve Sedgwick kind of literary criticism, I think, is not empiricism: it’s not trying to make predictions about what features stories will have or what characteristics will make readers like stories or whatever. It’s art. It’s a very unusual kind of art that takes other art as its raw material. It’s the task of the reader– interpreting a text, creating a story out of black lines on a page– taken to its highest form. This kind of literary criticism is about making interpretations that are more interesting than most people’s, that make you go “oh! that’s clever!”, that enrich your own rereading of the text and make it more interesting than it previously was. Asking whether or not it’s ‘true’ is like asking whether or not a painting is ‘true’.

Between Men is not TVTropes. It’s not trying to be TVTropes. It’s meta. Does the text actually say that Steve and Bucky are dating? Not really. Does it improve my experience of Civil War to read thousand-word close readings about what exactly Bucky was thinking when he clenched his jaw muscle? You bet your ass.

Of course, this sort of literary criticism should be justified in the text. You cannot say “Hamlet is a Klingon!” without providing some sort of reason in the text of Hamlet for why he ought to be a Klingon– because “Hamlet is a Klingon” is not an interpretation anyone would normally make. You have to lead the reader to be able to see for themselves that Hamlet is a Klingon, to have “wow, this is really something a Klingon would say” wandering across their mind during random scenes– or, for that matter, to see that Steve and Bucky are dating, Tennyson is hella gay, and Edwin Drood involves the homophobia of empire.