-It has to do with _probabilistic predictions about_ psychology in a world where [male violence against females is _older than humanity itself_](https://en.wikipedia.org/w/index.php?title=Sexual_coercion&oldid=866576906). We could imagine an alternate universe designed by a loving God, where the people have the same physical forms as the women and men of our own world, but where rape and sexual harrassment and voyeurism are unknown, and in _that_ world, people with female bodies would have no particular reason to be wary of people with male bodies.[ref]Well, except for that _d_≈2.6 difference in muscle mass should a dispute escalate to physical fighting.[/ref]
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-Certainly _most_ men are nice, civilized people who don't harrass women—and occasional Hemsworthlike, lumberjack-bearded androphilic trans men with a feminine personalities, present even _less_ of a threat. But when designing the social norms for a safe space for the modal cis woman, false positives (including someone who shouldn't be included) are probably going to be worse than false negatives (excluding someone who shouldn't be). If "Does this person look male?" is _easier to assess_ than "Does this person-of-whatever-sex look like a potential threat to my safety, comfort, and privacy?"—and possibly more importantly, is easier for third parties to _agree on_ when third parties are called in to enforce the rules—then the rule ends up being "no men" (or "no male-looking people").
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-Which is _not_ necessarily a great rule!
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-[***]
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-[agree that everyone deserves a place to pee]
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-Finally, Ozy makes an analogy between social gender and money. What constitutes money in a given social context is determined by collective agreement: money is whatever you can reliably expect everyone else to accept as payment. This isn't a circular definition (in the way that "money is whatever we agree is money" would be uninformative to an alien who didn't already have a referent for the word _money_), and people advocating for a _different_ money regime (like [late-19th century American bimetalists](https://en.wikipedia.org/w/index.php?title=Bimetallism&oldid=864176071#Political_debate) or contemporary cryptocurrency advocates) aren't making an epistemic _mistake_.
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-I _really like_ this analogy! An important thing to note here is that while the form of money can vary widely across sociocultural contexts (from [shell beads](https://en.wikipedia.org/wiki/Wampum), to silver coins, to fiat paper currency, to database entries in a bank), not just any form will suffice to serve the functions of money: perishable goods like cheese can't function as a long-term store of value; non-fungible items that vary in quality in hard-to-measure ways (my bull might be younger or fitter than yours) can't function as a unit of account.
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-Because of these constraints, I don't think the money/social-gender analogy can do the work Ozy seems to expect of it. They write:
+It has to do with _probabilistic predictions about_ psychology in a world where [male violence against females is _older than humanity itself_](https://en.wikipedia.org/w/index.php?title=Sexual_coercion&oldid=866576906), and with [defensible Schelling points](https://www.lesswrong.com/posts/Kbm6QnJv9dgWsPHQP/schelling-fences-on-slippery-slopes).