The Strategy of Stigmatization

One common reaction by the Blanchpilled to autogynephilia-truther sites—I mean, the shouty sensationalist kind run by conservatives or radical feminists that almost never use phrases like "uselessly low-dimensional subspace", not The Scintillating But Ultimately Untrue Thought—goes like this:

That is going to make the problem worse. We need to support honest autogynephiles earnestly trying to live satisfying and good lives. Don't try to shame them—we need more of them!

But what constitutes "the problem" depends on your goals, and the best response further depends on historically contingent features of the political environment.

A toy model: suppose there are three life trajectories available to AGP natal males:

(1) Stay in the closet and quietly live in shame forever,
(2) Transition but be transmedicalist/assimilationist/gatekeepy about it (think of this as the Debbie Hayton or Anne Lawrence model), or
(3) Go all-in on trans activism ("Some women have penises, get over it", &c.; the Danielle Muscato or Rachel McKinnon model).

Which trajectory is taken is going to be partially influenced by incentives.

"This is going to make the problem worse" expresses the concern that the likes of /r/itsafetish push people from (2) to (3): if the option of both acknowledging and acting on AGP is "taken off the table", then the trans-activism coalition can "offer a better deal" than quietly living in shame forever.

But from the perspective of hard-core TERFs, (2) itself is already a loss: they're trying to push people from (2) to (1). Whether that's a strategic mistake on their part depends on whether the (2)→(3) "radicalization effect" is larger than the (2)→(1) "stigmatization effect". If it is a mistake in the Current Year (because it's better to seek favorable terms of surrender rather than risk the victor's wrath when the war is already effectively lost), it might not have been in Current Year Minus Five, or Minus Ten, &c., when the coalition backing (3) was less powerful and therefore had a weaker bid.

Political Science Epigrams

If your policy is, "We don't negotiate with terrorists, but we do appease bears", then from the perspective of a third party fighting a war against the bears, you look like a productive asset being farmed by the bears, and thus, a legitimate military target.

If your behavior is optimized to respond to political threats, but not to small requests from your friends, at some point your friends start to face a strong incentive to stop being your friends and start threatening you politically, because you've made it clear from your behavior that that's all you respond to.

If you were angry at an enemy (who used to be a friend), you might throw a rock at them. But if they didn't react to the last rock, you need to patiently build a bigger rock.

Self-Identity Is a Schelling Point

Previously on The Scintillating But Ultimately Untrue Thought ("The Categories Were Made for Man to Make Predictions", "Reply on Adult Human Females"), we've considered at length the ways in which the self-identity criterion for gender (e.g., "Women are people who identify as women") fails to satisfy some of the basic desiderata for useful categories: the cognitive function of categories is to group similar things together so that our brains can make similar predictions about them under conditions of uncertainty. In order to make the case that it's useful to think and speak such that "identifying as" a gender is the same thing as being of that gender, one would need to show that those who identify as a gender form a natural cluster in configuration space—and not just a uselessly low-dimensional subspace thereof. ("Identifies as a woman" clusters with "prefers she/her pronouns", but if there's nothing else you can say about such people, then it's not clear why we care.)

Interestingly, a extension of this line of reasoning suggests an apparently novel argument in favor of the self-identity criterion—and which might go part of the way towards explaining many people's favorable attitudes towards the self-identity criterion, even if they've never formulated the argument explicitly. Let me explain.

(And please don't tell me you're surprised that I'm inventing novel arguments for the position I've spent the last twenty months of my life obsessively arguing against! Policy debates should not appear one-sided: it is by means of searching for and weighing all relevant arguments, that one computes the optimal policy, and even generally terrible positions will have some arguments supporting them. What did you take me for, some kind of partisan hack?!)

As, um, my favorite author on Less Wrong explains, another desideratum for intersubjectively useful categories is being easy for different people to coordinate on: in order to work together and think together, we don't just want to choose predictively-useful category boundaries, we also want to make the same choices.

The author gives the age of majority as an example. Presumably the right to vote should be based on relevant features of a person (in a word, "maturity"), not how many times the Earth has gone around the sun since they were born. But it wouldn't be practical for everyone to come to consensus on how to assess "maturity", whereas it is practical for everyone to come to consensus on how to subtract dates, so our shared socially-constructed category of "legal adulthood" ends up being defined in terms of a semi-arbitrary age cut-off, at the cost of mature 16-year-olds and immature 20-year-olds losing out on or gaining privileges that they should or shouldn't have (respectively).

When people need to coordinate on making the same arbitrary-on-the-merits choice, they tend to converge on an option that is (for whatever reason) unusually salient. This is the concept of a "Schelling point", after famed economist Thomas Schelling, who posed the question of where strangers should attempt to meet in New York, if they couldn't communicate to pick a rendezvous point in advance. The plurality answer turns out to be "noon at the information booth at Grand Central Station", not because of any properties that make Grand Central Station an objectively superior meeting place that you would pick even if you could communicate in advance, but just because its centrality makes it the focus of reasonable mutual expectations about what you and your partner are likely to do. Similarly, noon is salient as the midpoint of the day. There's no particular reason to meet at noon rather than 9 a.m. or 11 a.m. or 3 p.m., except that choosing 9 or 11 or 3 would seem to demand a particular reason that you expect your counterpart to be able to derive independently.

We usually expect the question of what sex (or "gender") a person is to have a canonical answer that everyone agrees on: it would be pretty confusing for bystanders if I thought Pat was a woman and said "Pat ... she" and you thought Pat was a man and said "Pat ... he."

For transgender people who consistently pass, this (ex hypothesi) isn't a problem. Unfortunately, in the absence of magical perfect sex-change technology, not all aspiring trans people pass consistently: the same person might be perceived as their developmental sex or their desired gender, depending on which observer you ask, how long the person has been on hormone replacement therapy, whether the observer knew the person before transition, the current lighting, or any number of other factors.

If, despite this, social reality continues to require the question to have a definite canonical answer, and we can't appeal to "passing" because that's too subjective and blurry, the natural Schelling point is, "Just ask the person what gender they are, and that's what they are." Even if we don't assume that people know themselves better than anyone else, people are still the focal point for reasonable mutual expectations about knowledge about themselves: if I claim to know Pat's gender better than she knows herself, and you claim to know Pat's gender better than he knows himself, then there's no more obvious way to break the symmetry except to defer the question to Pat.

(Notably, this is also the procedure you would use for non-trans people who just happen to be really-really androgynous: you're going to believe their answer to "Are you a woman or a man?" because if you could tell, then you wouldn't have asked.)

Schelling points are "sticky." If the set of possible choices is ordered, and it's possible to "move" from a currently-selected choice towards a "nearby" one, then the selected option may slide down a "slippery slope" until stopping at a Schelling point. Imagine the armies of two countries fighting over contested territory containing a river. The river is a Schelling point for the border between the two countries: unless one of the armies has a military advantage to push the battle line forward to the next Schelling point, we expect peace-treaty negotiations to settle on the river as the border. There's no particular reason that the border couldn't be drawn 2 kilometers north of the river, except that that would invite the question of, "Why 2 kilometers? Why not 1, or 3?"

The coordination problem of how to decide what "gender" a person is, can be seen as a particular case of the problem of how to decide what gender a person is in a particular context. The notion of the same person's "gender" being different in different contexts may seem strange, but again, in the absence of magical perfect sex-change technology, we might need it for some purposes: as far as the practice of medicine is concerned, for example, there's no getting around the fact that pregnant trans men are female. (Even if the doctors address the patient as "Mr.", "he", &c., they still need to draw on their mental models of the human female body to practice their craft, which presupposes a referent for the concept of "human female body.")

But here we have a slippery slope on what domains within Society should use developmental-sex categories or self-identity categories.

At one extreme, a "Sex is immutable and determined by the presence of a Y chromosome, no exceptions" regime is a stable Schelling point: if you have a lab that can do karyotypes, there would be no ambiguity on how to classify anyone with respect to the stated category system. (It would be cruel to trans people and people with complete androgen insensitivity syndrome, but it would be a Schelling point.)

At the other extreme, "Self-reported self-identity only, no exceptions" is a stable Schelling point: given the self-identity criterion of "Just ask the person what gender they are", there's no ambiguity about how to classify anyone. (This requires us to affirm the existence of "female penises, female prostates, female sperm, and female XY chromosomes", but it's a Schelling point.)

In contrast, any of a number of "compromise" systems, while potentially performing better on edge cases, suffer from ambiguity and are on that account less game-theoretically stable. It's a lot harder for Society to establish a specific convention of the form "Okay, you can have your pronouns, but you can't use your target-gender {bathroom, locker room, sports league, hospital ward, &c.} unless you {pass really well, get bottom surgery, have a gender recognition certificate, &c.}", not only because different factions will disagree on where to draw the line for each particular gendered privilege, but also because any line not drawn on a sufficiently sticky Schelling point will face constant attempts to push it up or down the slippery slope.

Terminology Proposal: "Developmental Sex"

We need a term to describe the property that cis women and trans men have in common with each other, and that cis men and trans women have in common with each other. I'm unhappy with all three of the most frequently-used alternatives.

The "mainstream" trans-rights answer to this seems to be "assigned sex at birth" or "assigned gender at birth" (hyponyms "assigned female at birth", or a.f.a.b., and "assigned male at birth", a.m.a.b.). The problem with this is that it erases the concept of biological sex. "Assigned" seems (by design?) to suggest that doctors are making an arbitrary, possibly mistaken, choice. With the possible exception of some rare intersex conditions (the context in which the term was originally coined), this isn't the case: when we say that a baby is female, we're not trying to restrict the baby's future social roles or self-conception. We're trying to use language to express the empirical observation that the baby is, in fact, female (of the sex that produces ova).

Correspondingly, trans-skeptical authors (e.g., gender-critical feminists) tend to use "biological sex." This is a lot better than "assigned", but the problem is that it seems to falsely imply that hormone replacement therapy (HRT) isn't "biological." But HRT does have a lot of real biological effects that make trans people resemble their "target" sex in a lot of ways—we don't want our terminology to erase that, either!

Other authors (e.g., the indispensable Anne Lawrence) use "natal sex", but that has the opposite problem: "natal" (of or relating to birth) could be too generous about the extent the extent to which HRT and surgeries actually change someone's sex. (Talking about the historical fact of someone's sex at birth might suggest that it's been successfully changed since.)

My proposal: "developmental sex" (in the sense of developmental biology, "the study of the physiological changes that occur within individual organisms from their conception through reaching physical maturity"). Trans men (respectively women, &c.) weren't only born female; their bodies went through the female developmental trajectory until they transitioned. Hopefully this alternative solves all the problems and will help us communicate more clearly!

Does General Intelligence Deflate Standardized Effect Sizes of Cognitive Sex Differences?

Marco del Guidice1 points out2 that in the presence of measurement error, standardized effect size measures like Cohen's d will underestimate the "true" effect size.

The effect size d tries to quantify the difference between two distributions by reporting the difference between the distributions' means in standardized units—units that have been scaled to take into account how "spread out" the data is. This gives us a common reference scale for how big a given statistical difference is. Height is measured in meters, and "Agreeableness" in the Big Five personality model is an abstract construct that doesn't even have natural units, and yet there's still a meaningful sense in which we can say that the sex difference in height (d≈1.7) is "about three times larger" than the sex difference in Agreeableness (d≈0.5).3

Cohen's d is computed as the difference in group means, divided by the square root of the pooled variance. Thus, holding actual sex differences constant, more measurement error means more variance, which means smaller values of d. Here's some toy Python code illustrating this effect:4

from math import sqrt
from statistics import mean, variance

from numpy.random import normal, seed

# seed the random number generator for reproducibility of figures in later
# comments; commment this out to run a new experiment
seed(1)  #

def cohens_d(X, Y):
    return (
        (mean(X) - mean(Y)) /
            (len(X)*variance(X) + len(Y)*variance(Y)) /
            (len(X) + len(Y))

def population_with_error(μ, ε, n):
    def trait():
        return normal(μ, 1)
    def measurement_error():
        return normal(0, ε)
    return [trait() + measurement_error() for _ in range(n)]

# trait differs by 1 standard deviation
true_f = population_with_error(1, 0, 10000)
true_m = population_with_error(0, 0, 10000)

# as above, but with 0.5 standard units measurment error
measured_f = population_with_error(1, 0.5, 10000)
measured_m = population_with_error(0, 0.5, 10000)

true_d = cohens_d(true_f, true_m)
print(true_d)  # 1.0069180384313943 — d≈1.0, as expected!

naïve_d = cohens_d(measured_f, measured_m)
print(naïve_d)  # 0.9012430127962895 — deflated!

But doesn't a similar argument hold for non-error sources of variance that are "orthogonal" to the group difference? Suppose performance on some particular cognitive task can be modeled as the sum of the general intelligence factor (zero or negligible sex difference), and a special ability factor that does show sex differences.5 Then, even with zero measurement error, d would underestimate the difference between women and men of the same general intelligence

def performance(μ_g, σ_g, s, n):
    def general_ability():
        return normal(μ_g, σ_g)
    def special_ability():
        return normal(s, 1)
    return [general_ability() + special_ability() for _ in range(n)]

# ♀ one standard deviation better than ♂ at the special factor
population_f = performance(0, 1, 1, 10000)
population_m = performance(0, 1, 0, 10000)

# ... but suppose we control/match for general intelligence
matched_f = performance(0, 0, 1, 10000)
matched_m = performance(0, 0, 0, 10000)

population_d = cohens_d(population_f, population_m)
print(population_d)  # 0.7413662423265308 — deflated!

matched_d = cohens_d(matched_f, matched_m)
print(matched_d)  # 1.0346898918452228 — as you would expect


  1. I was telling friend of the blog Tailcalled the other week that we really need to start a Marco del Guidice Fan Club!
  2. Marco del Guidice, "Measuring Sex Differences and Similarities", §2.3.3, "Measurement Error and Other Artifacts"
  3. Yanna J. Weisberg, Colin G. DeYoung, and Jacob B. Hirsh, "Gender Differences in Personality across the Ten Aspects of the Big Five", Table 2
  4. Special thanks to Tailcalled for catching a bug in the initially published version of this code.
  5. Arthur Jensen, The g Factor, Chapter 13: "Although no evidence was found for sex differences in the mean level of g or in the variability of g, there is clear evidence of marked sex differences in group factors and in test specificity. Males, on average, excel on some factors; females on others. [...] But the best available evidence fails to show a sex difference in g."

"A Love That Is Out of Anyone's Control"

(Attention conservation notice: Diary-like navel-gazing today. If you're here for the Actual Philosophy, come back the week after next.)

ROSE: [...] we can't both exist. I'm going to become half of you. And I need you to know that every moment you love being yourself, that's me, loving you, and loving being you.

Steven Universe, "Lion 3: Straight to Video"

I cosplayed Rose Quartz on Saturday at FanimeCon the other month! (Okay, it was May. I'm not a very productive writer.) It was fun, I think! I guess?

I'm not really sure what other people get out of fandom conventions. There are panels, but pop-culture analysis is better in blog form than live discussion. There are autographs, but there are only so many celebrities I want to pay forty dollars in order to meet for forty seconds. There's the vendor hall, but I don't need more useless material possessions: my life is about bits, not atoms.

For me, it's my one socially-acceptable excuse for crossdressing in public.

... well, that's not quite right; "socially-acceptable" isn't the concept I want. I live in goddamned "Portland". (Which is actually Berkeley, but when I started my pseudonymous gender blog, I took my savvy friends' cowardly and paranoid advice to obfuscate even my location, and now I have to keep saying "'Portland'" for backwards compatibility, even though at this point my bad opsec is more akin to a genre convention or a running joke, rather than a real attempt to conceal my identity.) Everyone and her dog has trans friends here. My new young male coworker just staight-up wears a dress and makeup some days, and no one bats an eye. (My attempt to "Blanchpill" him was ... uneventful.)

So if I don't need to fear getting beaten up or even menacing stares, why do I need conventions to dress up? Could part of it be that I'm too old? The fact that I wouldn't be caught dead wearing a dress to work (!!) probably has something to do with my sense of propriety being calibrated to the world of 'aught-six, in contrast to my coworker, who I guess would have come of age in the Obergefell- and Jenner-era world of 'fifteen. For all that this blog is about resisting pro-gender-variance social pressure in the life of the mind, I should at least endeavor to notice when I succumb to anti-gender-variance social pressure in real life.

I think another part of it is an intuition about—how do I put this? Not wanting to commit fraud?—or not wanting to commit obvious fraud. The reason I'm so glad that there's a word for the thing that isn't "crossdresser" or "transvestite" is because it's not about the clothes; it's about wanting to actually have the body of the other sex. The clothes are just a prop. And the prop ... noticeably doesn't work. I don't pass; I have never passed. My voice is wrong; my skeleton is wrong; my movement is wrong; my face continues to be wrong despite makeup. At least at Fanime (where everyone and her dog is in costume) there's no pretense that the pretense is anything more than that. If you fool someone—if only for a moment—then great, but if not, then at least you're not fooling anyone about whether you're fooling yourself.

I'm probably just bad at crossdressing/cosplay? I've never put the kind of effort into, say, a makeup tutorial the way I do for my intellectual endeavors. My Fanime costume was authored by the Amazon product recommendation algorithm: after adding the pink wig to my shopping cart, the "Discover Related Products" sidebar picked out the hoop skirt and the Mr. Universe tee from Episode 48 "Story for Steven". (The sword in the photo illustrating this post is borrowed from another cosplayer cropped out-of-frame.) And unless I become more skilled, I feel like I've hit diminishing returns on conventions—like whatever I was going to get out the experience, I would have gotten either this time or one of the last six (previously: as Ens. Silvia Tilly at San Francisco Comic-Con 2018, as Equestria Girls Twilight Sparkle at BABSCon 2018, as Korra at San Francisco Comic-Con 2017, as Pearl at FanimeCon 2017, as Lt. Jadzia Dax (circa 2369) at the Star Trek 50 Year Mission Tour San Francisco 2016, as Pearl as San Francsico Comic-Con 2016).

As far as other special events go, I'm flying out to Portland—the real Portland—tonight for a tech conference, and to visit friend of the blog Sophia. You'd think a few days of vacation should do me good—I've been an psychological wreck all year (I mean, even more than my average year) over having accidentally catalyzed a civil war in my local robot cult—except that the same cultural forces that have subtly-yet-fatally corrupted my beautiful robot cult, just own the open-source tech scene outright, which is likely to present a source of additional stress. The spirit of bravery that sings, I will fight for the place where I'm free—for the world I was made in, must subsist in a brain wracked by constant emotional pain that—sometimes—is just tired of fighting.

The Social Construction of Reality and the Sheer Goddamned Pointlessness of Reason

The aide said that guys like me were "in what we call the reality-based community," which he defined as people who "believe that solutions emerge from your judicious study of discernible reality." I nodded and murmured something about enlightenment principles and empiricism. He cut me off. "That's not the way the world really works anymore," he continued. "We're an empire now, and when we act, we create our own reality. And while you're studying that reality—judiciously, as you will—we'll act again, creating other new realities, which you can study too, and that's how things will sort out. We're history's actors ... and you, all of you, will be left to just study what we do."

"Faith, Certainty and the Presidency of George W. Bush" by Ron Suskind, The New York Times Magazine

Truth isn't real; there are only competing narratives.

Okay, that probably isn't literally true. There probably really are quarks and leptons and an objective speed of light in a vacuum. But most people don't actually spend much of their lives interacting with reality at a level that requires scientific understanding. Maintaining the wonders of our technological civilization only requires that a few specialists understand some very narrow fragment of the true structure of the world beneath the world—and even they don't have to take it home with them. For most people all of the time, and all people most of the time, basic folk physics is enough to keep us from dropping too many plates. Everything else we think we believe is shaped by the narratives we tell each other, whose relationship to testable predictions about the real world is far too complicated for a lone human to empirically check—or even notice how such a check might fail.

And so sufficiently-widely-believed lies bootstrap themselves into being true. You might protest, "But, but, the map is not the territory! Believing doesn't make it so!" But if almost everyone accepts a narrative and sort of behaves as if it were true, then that does (trivially) change the part of reality that consists of people's social behavior—which is the only part that matters outside of someone's dreary specialist duties writing code or mixing chemicals.

If people are quantitatively less likely to do business with people who emit heresy-signals (even subtle ones, like being insufficiently enthusiastic while praising God), then believing in God really is a good financial decision, which is a successful prediction that legitimately supports the "Divine Providence financially rewards the faithful" hypothesis. With sufficient mental discipline, the occasional freethinker might be able to entertain alternative hypotheses ("Well, maybe Divine Providence isn't really financially rewarding believers, and it just looks that way because of these-and-such social incentive gradients"), but given the empirical adequacy of the orthodox view, it would take a level of sheer stubborn contrarianism that isn't particularly going to correlate with being a careful thinker.

Smart people in the dominant coalition have always been very good at maintaining frame control. I don't know exactly what forms this has taken historically, back when religious authorities held sway. In my secularized world which is at least nominally managed under the auspices of Reason, the preferred tactic is clever motte-and-bailey language-mindfuckery games, justified by utilitarianism: speak in a way that reinforces the coalitional narrative when interpreted naïvely, but which also permits a sophisticated-but-contrived interpretation that can never, ever be proven false, because we can define a word any way we want.

Thus, trans women are women, where by 'women' I mean people who identify as women. Appeals to conceptual parsimony ("Yes, you could use language that way, but that makes it more expensive to express these-and-such useful real-world probabilistic inferences—") don't work on utilitarians who explicitly reject parsimony in favor of "utility," where utility is estimated by back-of-the-envelope calculations that seem like they ought to be better than nothing, but which in practice have so many degrees of freedom that the answer is almost entirely determined by the perceived need to appease whichever utility monster has made itself most politically salient to the one performing the calculation.

If you can't win the argument (because the motte is genuinely a great motte) and therefore gain status by appealing to reality, and our minds are better at tracking status than reality, then eventually dissidents either accept the narrative or destroy themselves.

Autogynephilic males are better at large-scale coalitional politics than actual lesbians for basically the same reasons that men-in-general are better at coalitional politics than women-in-general (as evidenced by the patriarchy), so once a political conflict arose between an intransigent minority of AGPs' right to choose their "gender", and women's/lesbians' right to have a goddamned word to describe themselves, it was a fait accompli that the group sampled from the male region in psychological configuration space would win: male psychology is designed to win costly intergroup conflicts. And in winning, they create their own reality.

Again, probably not literally: there probably really are biochemical facts of the matter as to what traits hormone replacement therapy does and does not change, and the biochemical facts aren't going to vary depending on the outcome of a political conflict—as far as I know. (I've never seen an estrogen molecule, have you?)

What does vary depending on the outcome of a political conflict are which facts you can talk about—and thus, in the long run, which facts you can even notice. If you successfully mindfuck everyone into believing that AGPs are really women, then they really are.

Once, in the hateful and bigoted days of our ancestors, people noticed whether babies were female or male, acculturated them into different social roles (childbearing and war being more relevant to their cultural systems then that of today's barren, pacified elites), and had short, simple words for the resulting clusters in personspace: girls and boys, women and men.

But the ancestors, in choosing the words to carve their reality at the joints, didn't distinguish between the fact of sex, and social sex roles—from within a given Society, there was no reason to make that distinction. For a brief, beautiful moment in the West, second-wave feminism's push to make Society more congenial to masculine-of-center women provided a reason, giving us the sex/gender distinction.

That incentive lasted about forty years. After its crowning victory in Obergefell v. Hodges, the Blue Egregore's LGBT activist machinery wasn't about to sit idle or quietly disband, so instead adapted itself to the obvious next growth channel of absorbing new neurotype-demographics into the "T": specifically, capturing a larger fraction of the ~5% (?) of men with intense AGP (whose analogues in a previous generation would have been furtive, closeted crossdressers), and the ~5% (?) of girls on the losing end of female intrasexual competition (whose analogues in a previous generation would have been anorexic).

Sculpting "trans" into an interest group large enough to serve as a pawn (well, bishop) under the Blue Egregore's control required the LGBT sub-egregore to re-collapse the sex/gender distinction (pried apart at such painstaking cost by its feminist cousins two generations earlier)—in the other direction: sex, having already been split into "sex" and "gender" (f.k.a. gender roles f.k.a. sex roles), must now give way entirely to the latter. In Hoffman and Taylor's account of the precession of simulacra (following Baudrillard), medical transsexualism of the 20th-century West was a mixture of simulacrum levels 1 (to the extent that hormones and surgery constitute a successful sex change) and 2 (to the extent that they don't, and transitioning consists of lying about one's sex).

In contrast, post-Obergefell gender theory belongs to simulacrum level 3: rather than having a non-circular truth condition, "gender" is just a free-floating Schelling point, a role or costume to be symbolically identified with, meaning no more (and no less) what one can predict that others will predict that others will predict ... &c. that it means. Biological sex would continue to be a decision-relevant variable if it were cognitively available (summarizing a variety of physical differences, who can get pregnant, various game-theoretic social consequences of who can get pregnant, personality differences to the tune of Mahanalobis D ≈ 2.7, &c.)—but no culture can provide all the concepts that would be decision-relevant if available. Definitionally, you don't know what you're missing. "The limits of my language are the limits of my world." Some claim to have seen through to a world beneath the world, but without a way to share what they've allegedly seen, to bring it within mutually-reinforcing consensus of the intersubjective, who's not to say that they only dreamed it?

I have a recurring dream, a naïve dream that can't exist. It's a dream about the use of maps. In my dream, even people who—for example—dislike psychological sex differences, have an interest in sex differences research being as accurate as possible, using the most precise concepts possible, because only a true understanding of the interplay between nature and nurture can be used to design a more just Society that minimizes inequality, just as only a true map of the territory can help you plot your way across a dangerous terrain. And that is how it would work for a singleton God-Empress that could arrange human lives like pieces on a chess board, or the words in a novel.

But humans don't use maps to navigate the territory. Humans live in the map. Researching sex differences can only make them more salient in your culture. Researching how to turn men into women could only draw attention to all the dimensions along which we don't know how to do the job. If you don't like what you see, then remove your eyes. I dream of things being otherwise—if only people knew about the forces constructing their experience, if only they knew about the empires competing to comprise them, maybe we could negotiate our way to the good outcome (whatever that turns out to be) without the mindfucking?

But that's not how things sort out. So I, lacking both the power to act and the humility to unsee, am left to just study it. Judiciously. As I do.

The Source of Our Power

"I really don't think you're rationally considering how to maximize your contribution to rationality pedagogy and deciding it runs through freaking out about transgender and maybe abandoning the movement in disgust."

"Almost no one's optimal contribution to rationality pedagogy runs through freaking out about transgender; I just think it's plausible that mine does. It is written that power comes from having Something to Protect: the Sequences were distilled out of Eliezer Yudkowsky's attempt to think carefully about how to build a superintelligence; the classic Slate Star Codex posts on argumentative charity were born out of Scott Alexander's trauma after accidentally running afoul of social-justice activists.

"If Eliezer had started out trying to write about human rationality, if Scott had started out trying to write about discourse norms, it wouldn't have worked. The Art must have a purpose other than itself, or it collapses into infinite recursion."


The Scintillating But Ultimately Untrue Thought is going on hiatus until 1 July while the author recovers from a broken heart and a shattered faith in humanity; there will be no new posts in May and June. But don't touch that subscription—we'll be back in two months with more of your favorite social commentary, philosophical disquisitions, and gooey self-disclosure! In the meantime, maybe read a paper book?

Link: "Where to Draw the Boundaries?"

It doesn't have anything to do with the topic focuses of this blog, but this new post on Less Wrong about the mathematical laws governing how to talk about dolphins is just so good that I have to share it with my readers! I hope to read more from that author in the future!—it would be really unfortunate if his writing productivity and mine turned out to be negatively correlated for some inexplicable reason.

Interlude XVIII

"You don't understand. Sure, you might make a few interesting abstract points here and there, but this isn't some masturbatory ivory-tower intellectual game to us. We're fighting for our existence here."

"Yes, you are. And so am I. I need simple language that carves reality at the joints in order to achieve the map that reflects the territory. If I had the choice, I'd prefer not to be complicit with the forces that oppress you—if only you weren't complicit with the forces that oppose me."

Use It or Lose It

It's been remarked upon that popular positions are often supported with weak arguments, because people aren't in the habit of having to defend them. I think there's a distinct but related time-dependent effect on advocates of sufficiently unpopular positions. At first, the advocate of the unpopular position grows more sophisticated over time as they refine and elaborate their case against the orthodoxy—until they eventually notice that arguing doesn't work, at which point their argument quality undergoes a sharp and sudden decline: if there's literally no way you can win (because advocates of the orthodoxy are just going to confabulate a series of ever more ridiculous bullshit objections to waste your time), why bother putting in all that effort?

If "Because while you can select a sample from a different multivariate distribution to match a sample from another distribution along one or a few given dimensions, the samples are going to differ in the variables that you didn't select" is just going to be ignored anyway, the temptation to flip a table and just say "Because fuck you, that's why" may become nigh overwhelming.

Interlude XVI

"But like, maybe a better strategy than pretending not to notice that women are a different thing that I don't understand, might be to try to listen to them, and learn from them, and appropriate the good parts of what they have without literally insisting that we're instances of the same thing, which is, unfortunately, not true. Or even—why am I even saying 'unfortunately'? It was already not true before I picked up my teenage religion."

"I don't see what's morally threatening about women being a different thing, because/as-long-as woman-cluster-humans still have the same amount of personhood as man-cluster-humans. If that weren't true then that would be morally threatening, but that's not something you've brought up so far."

"It's not morally threatening to you!"

The Dialectic

Growing up as a younger child in an atomized, low-fertility WEIRD world, I was until recently in the historically anomalous position of not really having any idea what children are actually like. (I have some memories of childhood, of course, but that's not the same as field observations with an adult intellect—everything from before age 14 or so feels insufficiently continuous with my current self to really constitute knowledge in my possession.)

It's not clear to what extent people really have anticipation-controlling beliefs in the absence of lived-experience data, but the narratives we think we believe come from what we read.

One such narrative relevant to the topic-focus of this blog is the progressive mainstay, "Psychological sex differences are fake/socially-constructed." A metacontrarian counternarrative that I got a lot of exposure to as I sought out ideologically-inconvenient science during my twenties was, "Overeducated out-of-touch liberals think that psychological sex differences are fake/socially-constructed, until they finally have children of their own and see for themselves how much is innate." As I slowly came to grips with just how deeply the progressive coalition has been systematically lying to me about everything I want and value, I grew to mostly accept the counternarrative.

And so as I've recently gotten some field data thanks to some of my friends actually having children (!!) in the past few years, it has been a pleasant surprise to notice the metacontrarian counternarrative making failed predictions in the form of my friends' kids' individual personalities not being overtly stereotypical: friend's daughter's (age 3) fantasy doll play frequently revolves around epic battles of good guys vs. bad guys (with the bad guys regularly being killed or put in jail); other friend's son (age 2) is the subject of adorable anecdotes about wanting to hug and not hurt people, and his current special interest is endlessly rewatching the documentary Babies. The glorious Hydeian counter-counternarrative is confirmed: maybe some sex differences are real, but the effect sizes are so small that you really should just treat everyone as individuals, not out of ideological commitments, but because it actually makes sense!! Rah! ⚥ 💖

On the other hand, if I'm remembering my Maccoby (RIP 😢) correctly, a lot of the standard social-play differences emerge a little bit after toddlerhood. So I'm bracing myself for the possibility of a dreary counter-counter-counternarrative in a few years.

Untitled Metablogging, 26 December 2018

(Attention conservation notice: metablogging is boring. This post previews some planned and in-development content and expounds on the author's psychological state. It is only being published for psychological reasons. Please subscribe for finished, high-quality content later!)

Um, merry belated Christmas to readers of The Scintillating But Ultimately Untrue Thought?

I guess I haven't made any new posts here in almost two months?—which is not great. It would make sense for a blog to not update in two months if the author really just didn't have anything to say worth reading during that time. But I still have lots of things I want to say here, that I've wanted to say for a long time, even, that I just somehow haven't gotten around to writing up ... even though the blog is more than two years old, and I didn't even have a dayjob for twelve months of that. "Writer's block" doesn't even begin to cover this; it is criminal. Here's just a partial list of some of the post ideas that I haven't gotten around to finishing for you yet—

  • I still need to finish drafting my reply to Ozy's reply to my reply to the immortal Scott Alexander
    • I've got ~4800 words drafted, but it needs a lot more work in order to make it a maximally clear and maximally defensible blog post
    • A brief (only ~350 words) summary—
      • I hopefully-accurately summarize Ozy as trying to make a reductio ad absurdum argument, claiming that my arguments relying on the relevance of psychological sex differences would imply that lesbians aren't women, which is absurd.
        • I argue that this is a misunderstanding of my position: I don't want to define "gender" based on psychology. Rather, I want language to talk about the natural category of biological sex, which makes predictions about many possible observations, a few of which predictions are effectively binary (like reproductive systems and chromosomes), but many of which are merely statistical. The existence of women (in the sense of people with uteruses and XX chromosomes, &c.) who are more masculine than the modal woman among many psychological dimensions, does not refute the claim that gender-dysphoric men can't simply be defined as women without consequences.
      • I hopefully-accurately summarize Ozy as arguing that many sex-based social distinctions should actually be made on the basis of more specific traits, not sex: for example, if you're worried about harassment, you should try to filter against harassers, not men.
        • I argue that this isn't always practical given the far-less-than-perfect information available in many social situations. Since not all traits can be cheaply, precisely, and verifiably measured, sometimes people might want to use (perceived) sex as a proxy, or as a Schelling point for coordination.
      • I hopefully-accurately summarize Ozy as arguing that gender, like money, is socially constructed by collective agreement. It's coherent to argue that gender should be fully consensual, attributed on the basis of self-identity.
        • I argue that just as not all possible money systems are feasible (in particular, you couldn't run an economy in which anyone could arbitrarily declare what they thought other people should categorize as a dollar), not all possible gender systems are feasible. Fully consensual gender sounds like a good idea when you phrase it like that (what kind of monster could possibly be against "consent"??), but doesn't reflect the structure of probabilistic inferences people actually make in the real world when they have some information about people's sex.
  • I need to write an in-depth post about the overlap-along-one-dimension-does-not-imply-overlap-in-the-entire-configuration-space statistical phenomenon (standard diagram) of which I have decided that "univariate fallacy" is a better name than "Lewontin's fallacy" (working title: "High-Dimensional Social Science and the Conjunction of Small Effect Sizes")
  • a technical post about how imperfect measurements are subject to regression to the mean, which (unfortunately! really genuinely unfortunately!) quantitatively weakens the standard reassurance of, "Oh, no one should feel threatened by discussion of group differences, because the statistics obviously don't apply to any one individual"
    • I haven't done any serious math in a while and I'm afraid that learning and explaining the details here could take me many hours
  • a technical post about using naïve Bayes models for sex categorization
  • a post about how I'm nervous about Codes of Conduct in the open-source world being used as an ideological-conformity enforcement mechanism, in contrast to their laudable ostensible purpose of preventing harrassment, &c. (working title: "Codes of Convergence; Or, Smile More")
  • a critical appraisal of the social phenomenon of self-declared non-binary gender identities (working title: "'But I'm Not Quite Sure What That Means': Costs of Nonbinary Gender as a Social Technology")
  • a post about the mechanisms of social change and how there might be a role for a very narrowly-targeted form of political activism where you try to give people more accurate factual information, rather than lobbying for any particular concrete policy (working title: "An Infovist's Advisory; Or, Standing Athwart History Yelling, 'Wait! I Like the Idea, but the Execution Needs Work!'")
  • a post about neglect of probability (working title: "The Neglect of Probability Fallacy; Or, You Do Not Have an Intersex Condition")
  • an in-depth post about my views on what's going on with late-onset MtF (working title: "Blanchard's Dangerous Idea and the Plight of the Lucid Crossdreamer")
    • heretofore I've mostly just been referring people to go read Anne Lawrence (short version, long version) or Kay Brown because it's more efficient to just link to a lit review that's already been done rather than write something new
    • I actually do have a lot of residual uncertainty that I probably haven't made sufficiently clear in my existing writing! It seems absolutely nailed down that the HSTS/early-onset/feminine/androphilic thing is different from my thing, but there's still some room for other major psychological causal factors influencing transition besides AGP in many people
  • a possibly-lightly-fictionalized account of what my autogynephilic fantasy life looks like in detail
    • I'd kind of rather not write in too much detail about such private and distasteful matters on a blog that also has a lot of non-pornographic content that I'm really proud of, but I'm afraid it actually is important for the intellectual project I'm trying to accomplish here. Without the details, it's too easy for someone to say, "Oh, 'autogynephilia'; that's just some bigoted, unfalsifiable theory someone made up because they hate trans women", and I think the details really make it clear why I need this word (or an exact synonym) to describe an important part of my life—and I suspect the lives of a lot of other people, including a lot of people who go on to transition, although that's harder to prove
    • This is the kind of thing that makes me glad I'm still using a pseudonym, even though I feel guilty about the cowardice
      • I mean, it's not a particularly carefully guarded pseudonym in either direction—not at all hard to doxx by someone who actually cares—but since you almost certainly don't care, it does offer a certain amount of "differential visibility", which is probably the smart move to avoid distractions from my real-name life and work
  • book review of Nevada
  • product review of FaceApp (the uniquely best piece of software in the world)
  • product review of the Oculus Go (as a viewing device for, um, certain VR videos)
  • a deniably-allegorical short epistemic horror story about the evolution of squirrels who are friends (working title: "Friendship Practices of the Secret-Sharing Plain Speech Valley Squirrels"—um, trust me)
  • a short love/epistemic-horror story built around a surprisingly-not-that-contrived interpretation of the Steven Universe ending theme as being about autogynephilia (working title: "'Love Like You'"—um, trust me again)
  • a short epistemic horror story (with a magical-realism twist at the end) about a young gender-critical feminist (who is surprisingly knowledgable about evolutionary psychology) who gets wrongfully involuntarily committed after losing a night of sleep and is assigned an MtF roommate in the psych ward
  • and more

... and just, I don't know. I've been pretty upset lately in the way that I've been on-and-off upset for the last two and a half years, where in addition to this creepy and absurd pseudonymous blog that I don't even have the willpower to write at a decent pace (see the above list of things-yet-left-unwritten), I keep getting into arguments with people in real life (or in Discord servers that feel real-life-adjacent) who seem to think that guys like me can literally be women by means of saying so.

And it's just not true. It's just so obviously not true. (Given current technology.)

So, I'm an intellectual. I realize very well that "It's obviously not true" isn't an argument that someone could engage with. So I do make arguments. I try very hard to be careful to explain the empirical claims I'm making and point to evidence, and try to anticipate and disclaim in advance the most probable misinterpretations of what I'm saying, and demonstrate that I understand that words can be used in many ways depending on context, but that I'm trying to use language to point to a particular empirical statistical structure in the world, and that becomes a lot more cumbersome to express if I'm not allowed to use this word with this widely-used definition/extension ...

I'm not perfect. Especially in real-time discussions (text or meatspace), I can often look back and point to things that I said that were wrong, and know that I have sinned: "Oh, that wasn't quite fair of me; oh, that was kind of bravery-debatey of me; oh, I should have more carefully distinguished between those claims."

I'm not perfect, but I think I'm pretty good. Even if I don't agree with someone about the facts—even if I don't agree with someone about what policy trade-offs to make, including policy trade-offs about how to use language—surely, surely we can at least agree on my meta-level point about cognitive costs being part of the policy trade-off about how to use language?

And somehow it doesn't land. It's like talking to a tape recorder that just endlessly repeats, "Ha-ha! I can define a word any way I want! You can't use that concept unless you can provide explicit necessary-and-sufficient conditions to classify a series of ever-more obscure and contrived edge cases!"

Although I do have a couple favorite edge cases of my own. I generally prefer not to involve named individuals in arguments, even public figures: it's unclassy. But having nothing left, I pull out a photograph of Danielle Muscato. "Look," I say. "This is a photograph of a man. You can see it, too, right? Right?"

And they say, "It's possible to be mistaken about cis people's genders, too."

"Yes, I agree with that," I say. "But can you see how I want to treat 'mistaken identification with respect to a truth condition based on the conjunction of genitalia, chromosomes, and hormone levels' as noticeably different-in-kind from 'mistaken identification with respect to the truth condition of because-I-said-so'?"

They don't see it.

And then I really have nothing left.

I want to flip a table and scream, "Stop gaslighting me, you sanctimonious lying bastards!"

But that's not an argument, either. (It would also constitute toxic masculinity.)

I don't know. I'm just venting here because I've been very upset. My venting is certainly not written in the most defensible possible way. (I can at least think of a few things that I've addressed in previous posts that I haven't addressed here, that someone reading only this post could accuse me of neglecting.)

Maybe with more time and more effort I could find exactly the right words to cover every possible caveat and nitpick and finally be able to communicate the thing—

But maybe I just need to relax. Not take it so seriously. Forget about the topic for a few days or a few months. Wash the goddamned dishes, write some goddamned code. Maybe it's not the end of the world if someone is Wrong on the Internet.

Interlude XV

"Can you believe people are calling my blog transphobic?! Me! That's like calling Christina Hoff Sommers an anti-feminist!"

"Um ... you know, that's actually a pretty good analogy. People like Sommers who agree with a one-sentence literal summary of feminism's goals, like 'women and men should have equal rights', but disagree with seemingly every other belief and instrumental strategy connotationally associated with feminism, and who spend a disproportionate amount of time criticizing central examples of feminists, might reasonably be perceived as anti-feminist, even if they're not literally trying to repeal the 19th Amendment. It's possible to meet the category membership criteria of some simple candidate verbal definition, while not actually being part of that cluster in configuration space along most of the dimensions that people care about and want to use the word to refer to."

"Huh. That argument sounds ... familiar."

"Does it."

"Right, so, I'm pro-trans in the same sense that autogynephilic trans women are women."

"No! I mean, not helping your case!"

Laser 9

I had my ninth laser session the other week (out of the ten-session package that I prepaid for), almost a year after my first. (They schedule them out four to six weeks, and I rescheduled a couple of them.) I'm ... pretty underwhelmed by the results so far? My facial hair is nontrivially thinner than it was before (and maybe slightly blonder by attrition)—it's hard to be sure of the magnitude because apparently I'm still the kind of idiot who doesn't bother to take detailed "Before" photos even after explicitly noting this—but there's still a lot of it noticeably there. "Marking my face as male", I want to put it, but maybe that would be a misleading phrasing, because it's not as if people don't reliably, involuntarily infer my sex from my facial structure even at my cleanest-shaven. (And I should remember that things are only going to get worse—despite my beautiful-beautiful ponytail in the back, Trent says my hairline in the front is already a Norwood 3, and it takes all of my strength as an aspiring rationalist just to believe him.)

I'm not sure how typical my results are and why—the marketing literature from the clinic/parlor/salon promises permanent reduction by "up to 90 percent after 6–8 treatments", but up to isn't exactly a probability distribution. Maybe I just have resilient hair; maybe I'm grimacing or grunting too much during the treatment, priming the merciful nurse–technician to hold back on the zapping more than she (invariably she) is supposed to; who knows?

Sticker Prices

(An anecdote of no consequence)

This year at a conference for this open-source scene I've been really into lately, there were pronoun stickers in everyone's conference swag bags ("[...] so we can all help each other get things right. Wear them in solidarity with others too. Help us make [the conference] welcoming and inclusive for all"), including they/them/theirs, ze/zir/zirs (!), and blanks (!!). Leaving aside impersonal philosophical objections for a moment, I want you to consider the mild stress this kind of thing can inflict on people who have some form of gender-related problems but who have chosen some form of mitigation other than transitioning.

Which sticker am I supposed to put on if I am to show solidarity? The he/him/his sticker would be the obvious, straightforward choice. After all, that is, in fact, the third-person pronoun people use for me. But in a context where I'm being offered a choice, I don't want to choose the male option, because that makes it look like I "identify" with my maleness—as if I were cis in the strong sense of having a "gender identity" matching my "assigned" sex, rather than in the weaker sense of being a reactionary coward whose pathological need for a backwards-compatible social identity is preventing her from becoming her best self.

At the same time, I can't wear the she/her/hers sticker. And I think there's a sense in which can't really is a better choice of words than don't want to. It's not that I don't enjoy being refered to as she in a context where that makes sense, like when I'm crossplaying at a fandom convention, or in the Secret Blanchardian Conspiracy Chatroom, or in the ironic last sentence of the preceding paragraph. It's that, in real life, when I'm not playing dress-up and I can't hide my face behind the fog of net, people are going to notice that I'm male and habitually use the English language pronoun for males on such occasions that they need to refer to me in the third person. I could attach a sticker to my badge instructing them otherwise, but only in the same sense that I could tell them that black is white and cats are dogs—that is, probably not with a straight face.

But none of this really matters: if you don't want to wear a sticker, you can just not wear one, with no discernible social consequences. (At least, not this year!)

I did get asked for my pronouns once, the first day, by someone who I think was not yet aware of the stickers—the only time I've been asked for pronouns when I wasn't at an explicitly social-justice-oriented event (like at the local genderqueer support group, or "Introduction to Feminisms" class at the University in Santa Cruz eleven years ago) or literally wearing a dress (in the cosplay repair lounge at Comic-Con).

I had sat at this person's table to listen to them eloquently denounce at length the many ways in which some code they encountered was horribly overcomplicated—which made sense, they explained, because the 40-year-old men who wrote those libraries were all Trump supporters and Nazis and libertarians.

("Oh, that's interesting!", I said, "Do you suppose there's that large of a correlation between political ideology and code quality? With a sufficiently smart linter to operationalize quality, this could be amenable to empirical study ...")

The question came as we introduced ourselves mid-conversation. After I gave my name (as "Mark"), the person said, "What are your pronouns?"

I think I handled it reasonably well?—hemming and stalling for a few seconds before eventually giving he, with a disclaimer that the reason I hesitated was because I don't want to imply that I identify with masculinity—it's complicated. The questioner, sensing my discomfort, made an effort to placate or reassure me: "Sure," the person said, nodding, "That's just what you're using right now; that's cool."

The question was a compliment, really. I don't think they would have asked if I had had a beard. There's no chance of anyone mistaking me for a woman—but maybe the conjunction of my beautiful-beautiful ponytail and my manner and my slight gynecomastia is enough for me to be mistaken for the kind of man (in the sense of adult human male) who thinks he can demand that other people perceive him as a woman or nonbinary person. (I think I'm at least as credibly androgynous as a couple of the guys I saw wearing the they/them/theirs stickers.)

How strange it is—to be seen and unseen at the same time. Seen, because nice smart progressive people know to look for cues of gender variance and accord that with deference and latitude, such that I parse (correctly!) as someone who plausibly has some kind of gender problems, rather than "man who happens to have long hair for whatever stupid but uninteresting reason."

And unseen, because nice smart progressive people don't bother allocating much prior probability to the hypothesis that people who look and talk like them might think that sometimes the Trump supporters and Nazis and libertarians have a goddamned point.