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It isn’t just on Twitter where transactivists go blithely on ignoring arguments, nope.  Parallels exist in academia as well.  Holly Lawford-Smith writing at the Quillette illustrates the divide between gender critical and establishment (woke) philosophers.

 

“Perhaps another reason why things have gotten ugly is that the underlying disagreement is not one that can be settled by reason alone. Perhaps there is simply a fundamental moral disagreement over the extent to which a person’s internally experienced identity matters, and should be respected and affirmed by others. If you can’t settle things with reason, yet you think they must be settled somehow, you’ll have to deploy other tactics. Is this the explanation we’ve been looking for?

Let’s start with the idea that identity matters. In almost all the cases of identity we’re familiar with, there’s some fact that underwrites the corresponding identity. A white-appearing person who identifies as indigenous is accepted as indigenous because of her ancestry (and perhaps her cultural ties, acceptance by indigenous communities, and so forth). There are facts that make her identification true (and that, if absent, would lead to her identification being rejected). But when a male-born person asserts that they are a woman, what are the facts at issue? There are many answers we could give here, such as that the person has dysmorphia about their sexed body, or has dysphoria in regard to gender roles, or has lived life “passing” as a female person for some length of time, or is accepted as female by other members of the community. Unfortunately, establishment feminist philosophers—following trans activists in the wider society—tend to reject all such answers, and assert that subjective identity is all that matters: If someone asserts with apparent sincerity that they feel like a woman—or is a woman—then the person is a woman. But that’s like saying that a person is indigenous if she says she is, and that any questions about ancestry are tantamount to the denial of one’s humanity.

But we can supplement the claim that identity matters, and thereby get closer to fully explaining the ugliness of this debate.

Add to it the claim that trans people are one of the most vulnerable social groups in society; and that one of the most humane and effective means we have for lessening their vulnerability is to affirm their gender identity, and thereby lessen the suicide risk associated with dysmorphia and dysphoria. To the extent that questioning the veracity of gender identities may be said to interfere with the social acceptance of transgender people, such questioning may be cast as morally reprehensible, uncaring and dangerous.

If true, this would explain the abusiveness of establishment feminist philosophers—and the wider trans-rights activist community. This view presumes such high stakes that it can be invoked to justify even the most uncivil and abusive forms of discourse. But it also undermines the very idea of truth-seeking, since embedded within the argument is the idea that it doesn’t really matter whether transwomen are women: All that matters is that we act as though they are women, because the focus is on the instrumental value of assertions supplying trans women with a certain kind of emotional and moral support, not determining the existence of an objectively real truth.

Under this analysis, when gender critical feminists show up and argue that transwomen are not actually women, or that they shouldn’t be treated as women for all social and legal purposes, they miss the point and talk past the establishment feminist philosophers. The point of the discussion, as the establishment feminist philosophers see it, isn’t to determine the truth of the underlying claims, but to provide succour to a vulnerable community. They are doing politics and calling it philosophy.

Adding to the frustration and anger of the establishment feminist philosophers is the fact that there’s literally no way they can communicate their real argument—namely that we should act as if trans women are truly women, even if we know they are not—because if this argument were said out loud (or, worse, stated in print or online), the whole project would collapse. Transwomen would know what even their most vocal allies secretly believe. The only possible strategy is instead to yell out conclusory slogans and then protect them from contradiction with all available methods—insults, attempts to deplatform, social ostracism, reputational damage, complaints to employers, online harassment, the lot.”

Well it’s good to know that bullshite still flows downhill, I suppose.

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