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Recently, I've been subjected to several posts on Twitter about Peter Singer. Singer posits a compelling argument: Society accepts a certain concept, A, yet its variant A', which along many relevant dimensions is similar to A but should be less objectionable, is met with taboo. Here is Singer's post, although I don't want to get into the the details because I'm thinking not about the argument itself but the prevalent reaction to it. The most common response to Singer's points is not an intellectual rebuttal but rather an expression of shock and outrage. The taboo around A' is like an emotional firewall, preventing any rational discourse.
This pattern of reaction is disconcerting. We live in a world of complex issues that demand thoughtful consideration, yet it appears that a significant portion of discourse is reduced to emotional outbursts. It's really hard for me not to feel disheartened or even adopt a misanthropic view when I see things like this.
So, is this emotional explosiveness truly representative of the general populace, or is it just that on Twitter, the most extreme views gain the most traction? Moreover, how can we, as individuals seeking constructive dialogue, navigate this landscape without succumbing to frustration or misanthropy?
I'm genuinely interested in understanding whether these reactions are as pervasive as they seem and what strategies we might employ to foster more meaningful, thought-provoking conversations, especially in a world dominated by emotional responses.
Besides being obvious sneerclub bait, this post is kind of ridiculous because you can sum it up as "Why does the Motte exist?", but I just want to know if there is any way to bring more people into the Motte's style of discourse or how serious a problem it is that some people are seemingly unpersuadable.
I think in the specific case, it makes perfect sense that society developed a taboo against goat-fucking and not goat-eating. Widespread goat-eating is harmless, even beneficial if you lack other food sources; widespread goat-fucking leads to novel zoonotic diseases appearing. Social taboos don't develop as some representation of a society's shared ethical considerations, they develop as a mechanism to control the behavior of members of society. They don't need to be rational, they need to be effective in encouraging prosocial behavior and discouraging antisocial behavior.
I'm pretty sure the risk of zoonotic disease can be dropped to near zero by the use of a condom. Given that they were first made out of sheep intestines, there's a poetic way it comes full circle.
There are plenty of taboos that have no empirical justification, such as burning widows alive after their husbands died, which was a common practice in India till the Brits stamped it out. The fully-generalized-counterargument that is consideration of Chesterton's fences sometimes requires a bulldozer.
And I think the fully-generalized-counterargument to tearing down any Chesterton's fence that's starting to emerge is that if you allow even one fence to be torn down even with good reason, its tearing down will be used as a fully-generalized-argument to tear down every fence.
The example I can think of being gay acceptance/rights/marriage. There are good reasons I think to believe the fence that were holding them back was obsolete: wealth and technology is such a force multiplier that our societies are no longer in a demographic race against their neighbors, so we can afford to let off the natalism and hostility to pairings that don't lead to births. But that opening was then used to argue that ANY social objection to any orientation, sexual identity, etc... is Wrong and Bigoted.
Honestly I'm at a loss as for what to do. I guess the solution is to personally calmly keep evaluating fences and not let myself be influenced by the whims of the era, but I admit I do understand why conservatism-minded people are worried about cedeing any ground at all anymore; each time they do the bulldozers go on a rampage.
The flip side to that by focusing on holding up a generic fence, you undermine the strength of the stronger taboos where there are arguments better than holding back bulldozers. There were a lot of other problems in the early 1970s-era gay rights movement that allowed NAMLBA-types to get a foothold, but one of them was that California law brought a number of extremely sympathetic cases of seventeen-year-olds boinking each other.
@Meriadoc has a post here that's very interesting, but it's also quite plausible to read it as using the same principles to prohibit daikamura (pillows) and sex robots by its text, and there are other people using the same principles to argue against porn or sex toys. I think there's a way to square the circle, here, and actually find that bad things are bad without finding good or at least boring things bad too, but if you don't do so quite a large portion of the voting populace with reasonably expect you to be coming after them, eventually.
Are you sure you've got that right? I don't know Japanese, but everything I've seen from anime fandom suggests you mean "dakimakura".
Yeah, that's the right spelling, sorry.
Just be careful not to get ahegao and ahoge confused. They'll lead you towards very different things.
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