Trigger Warnings and a Police Escort for Christina Hoff Sommers

Christina Hoff Sommers is an author, resident scholor at the American Enterprise Institute, host of the Factual Feminist YouTube channel, and a former philosophy professor.

Christina Hoff Sommers, equity feminist, classical liberal and author of the books Who Stole Feminism? and The War Against Boys, gave a speech at Oberlin College earlier this week. The week before that she made a similar appearance at Georgetown University.

Anticipating Sommers would use the occasions to speak words in freely exited auditoriums no one was required to enter, tomorrow’s greatest minds concerned students at Oberlin and Georgetown rallied to face the psychological trial of…hearing words in freely exited auditoriums no one was required to enter.

Of course, they could have just not attended.

That would seem an ironclad way to avoid being subjected to the dangerous trauma of this shaming, violent, misogynistic, rape-y…uttering of words.

Instead, they wrote a “love letter” to themselves in the Oberlin student newspaper calling Sommers a rape “denialist,” referring to her upcoming speech as “this violence,” and evincing an odd fixation on Sommers’ Twitter followers.

They posted “trigger warnings” around the speaking venue. The signs said loving, “safe,” non-triggering things like:

“Christina Hoff Sommers & OCRL [Oberlin College Republicans and Libertarians] support rapists.”

“RAPE CULTURE is REAL and YOU are a PARTICIPANT.”

And:

“FUCK ANTI-FEMINISTS.”

These were obviously thoughtfully and carefully crafted to help rape survivors who might be attending the speech to feel safe and avoid being “triggered” as they entered.

The objecting students also created “alternative safe spaces” for anyone who felt triggered by Sommers’ words (but not the signs). These were in addition to the “alternative safe spaces” of: 1) one’s own dorm room or apartment; 2) the library; 3) the coffee shop; 4) the entire rest of the world; 5) just not going; 6) doing whatever one would have done if Christina Hoff Sommers had never been born; and, 7) hiding under the bed at mommy and daddy’s house.

The existence of the “alternative safe spaces” (the special ones with the vapors and fainting couches, not the seven I listed above) was announced ahead of the speech. This was to help the adult college students who, despite being old enough to vote and go to war, otherwise might not have known they could get up and leave the unlocked auditorium they had voluntarily entered to hear a non-mandatory speech.

Despite their insistence that listening to Sommers speak words was so fraught with peril it required trigger warnings and alternate safe spaces, many of the objecting students nevertheless attended the speeches.

Is anyone surprised?

At Oberlin, they interrupted, booed, and mocked a professor who asked them to be civil. Well, that is, except for the ones with the duct tape over their mouths…

Folks, this isn’t about dangerous words.

This is about tribal signaling and performance art.

As anything more, it is at best dead on arrival. Such mindset cannot empower its adherents to compete with women like Sommers, capable of confronting auditoriums of angry protestors, engaging in unfettered debate, examining deeply held beliefs, considering contrary evidence, and revising paradigms and refocusing energy where appropriate.

Deep down they know it.

The echo chamber is guarded so shrilly precisely because of how deeply its occupants fear subjecting their beliefs to scrutiny. But choked off from sunlight and oxygen inside those rigid walls, their ideas wither into limp and lifeless shades of ideas.

At worst, they have become bullies. They are the ones suggesting that rape survivors are participants in the “rape culture” if they attend the wrong sort of speech. They are the ones trying to stifle disfavored speech. They are the ones making people feel unsafe.

They are the reason Oberlin College gave Sommers a two-man police escort.

After the speech, some of them followed her to the restaurant where she was having dinner in order to confront her.

Is that how we do safe spaces? Or is it that Sommers is not entitled to safe space because she’s the wrong sort of woman?

Some women just deserve what they get, I guess.

Students who think they see something dangerous in speakers like Christina Hoff Sommers should consider the possibility that what they are actually looking at is their own reflection.

Humans Are Pack Animals Who Pretend To Reason

We think we’re soooo smart.

Humans. We think we come up with our political positions through reasoned analysis, and then join the political party that’s aligned to our beliefs. We’re ideologically honest and consistent. We’re dispassionate referees looking at evidence and argument and making informed choices.

And we’ve always been at war with Eastasia, right?
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The truth is that this is all a bunch of bull. We’re pack animals. Human reason has done amazing things for us as a species, but we’re still pack animals imbued with an “us vs them” mentality, and that continually trumps the weak “reason” we rely upon.

I was struck by this by two posts I’ve read recently. The first, of course, was Kevin’s post from yesterday. It was a great post about the cultural and religious differences between the South and the rest of America. Two passages are directly relevant to what I want to discuss today:

Another interesting thing about Southern culture is how it tends to leave its mark on surrounding cultures. There are reasons why in particular heavily Catholic south Louisiana, pre-dominately Catholic Hispanics in Texas, and the Catholic Cuban-American community in Miami are more conservative than Catholics in New England and the Midwest. Those Southern values of individualism, hard work, personal responsibility and family values have rubbed off on those communities.

Here’s an exit question: do you think many secularists replace religion with a belief in the state and social justice and that’s why they’re hostile to limited government? Let us know in the comments.

In the first passage, he points out that seemingly disparate groups (Catholics in the South vs Protestants in the South) frequently find themselves having more in common that what should be clearly defined allegiances (Catholics, regardless of location). To me, this suggests a more fundamental principle at work–we align our beliefs to feel comfortable with those around us, not based upon objective reason.

His second passage suggests the hubris of human reason. He’s asking whether secularists “replace” religion with belief in the State, and this explains why atheists tend to fall on the left side of the spectrum.

As for that second passage, let me quote Warren @ Coyote Blog, about how political forces must align opposite to each other–highly polarized, in fact–by simple explanations of group dynamics:

So here is my theory to explain many party political positions: Consider an issue where one party is really passionate about something. The other party might tend to initially agree. But over time there is going to be pressure for the other party to take the opposite stand, whether it is consistent with some sort of party ideological framework or not. After 9/11, the Republicans staked out a position that they thought that Islam as practiced in several countries was evil and dangerous and in some cases needed to be subdued by force of arms. In my framework, this pushed Democrats into becoming defenders of modern Islam, even at the same time that domestic politics was pushing them to be critical of Christian religion as it affected social policy (i.e. abortion and later gay marriage). Apparently, the more obvious position of “yeah, we agree much of the Islamic world is illiberal and violent, but we don’t think we can or should fix it by arms” is too subtle a position to win elections. I fear we have gotten to a point where if either party is for something, they have to be in favor of mandating it, and if they are against something, they have to be in favor of using the full force of government to purge it from this Earth. And the other party will default to the opposite position.

Expecting most partisans to be ideologically consistent is expecting pack mentality to be trumped by reason. The fact that it rarely is suggests that being a member of a pack is such as strong emotional evolutionary drive that people will reason themselves into other positions rather than fight the orthodoxy.
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You see this consistently in politics. When Bush was in power, Republicans dismissed concern over warrantless wiretaps as the ravings of civil libertarians who were more worries about the feelings of terrorists than the safety of our nation. Put Obama in the White House, and suddenly it’s government spying on our most treasured private secrets! When Bush was in power, the anti-war left was in the streets, demonstrating about our illegal war. Put Obama in the White House, and the left goes silent while suddenly the right slams Obama for his actions on Libya.

In these cases, we’re more worried about solidarity with our pack than adherence to ideological consistency. Now, that’s not everyone. There are outliers. There are still hawks on the right that want Obama going into the Middle East guns a-blazin’. There are still those on the left more willing to cheer Edward Snowden than Obama on government intelligence. But it’s amazing how quiet those folks are today.

Most people, however, are blind to this inconsistency. They find rationalizations to change their position to become consistent with the position of their pack. They smooth out outlying positions by segmenting themselves into one part of their political party (i.e. they’re a Conservative, not a Republican, or they’re an Environmental Democrat, not a class warrior). But over time, it’s amazing how closely their beliefs tend to mirror those of their party.

So, back to Kevin’s question: do secularists replace religion with the State?

I think they do, but not consciously. Going back to Coyote’s point about people defining themselves in opposition, what you’ve seen in the Republican party is that Republicans have become “the party of the religious conservatives”. Secularists look at that party and say to themselves, “I am not like them. I am not a member of that pack.” They seek out alternative packs. For some, who are much more stridently in favor of small government, they end up in the libertarian camp. For most, though, they end up falling in with Democrats. Democrats seem so much more like themselves.

Why are Democrats the secular party, despite the fact that they’re overwhelmingly Christian just like the Republicans? Well, as Coyote states, when the other party tries to own religion, you take the opposite position. Republicans are loudly the party of the “traditional Christian values”. Democrats may still be Christian, but they don’t wear religion on their sleeve quite so heavily.

So those who are turned off by religion jump in with the Democrats. From there, the cognitive dissonance of identifying with leftists on religious grounds works its magic until they slowly start coming around on other issues. They start seeing Republicans as not as compassionate as their new comrades. They start believing that because their new friends view “compassion” as being in favor of government redistribution of wealth, they start to believe in redistribution. In short, they start aligning with the people who surround them and actively distancing themselves from those against them. To quote Kevin, those leftist values have “rubbed off on them”.

The same thing happens the other direction. After 9/11, there was a serious rift in the Democratic party between those who were more security-oriented and those who weren’t. Republicans already owned the “strong national defense” brand, and many Democrats started to break with their old party on that front. What happened? You end up with people like Dennis Miller, who was a leftist prior to 9/11, ended up on right wing talk radio. Was he always a conservative in disguise? No. But the issue of high importance to him [fighting terrorists] caused him to change pack, and he couldn’t handle the cognitive dissonance of not accepting the pack’s other beliefs as well. Christopher Hitchens is another good example. He broke with the Democrats over Islam, and over time started finding himself more and more in agreement with Republicans on other matters. Cognitive dissonance is a powerful thing.

Even libertarians are not immune. We like to believe we’re free-thinkers, and we certainly consider the circular firing squad to be our favorite pastime. But the libertarian purity tests have the aggregate effect that we end up defining ourselves as far to the extreme as possible to distance ourselves from “the Coke/Pepsi parties”. As a result, people end up describing themselves as “small-l libertarians” or “libertarian-leaning Republicans” because we’ve defined our brand to be so extreme that many are not willing to associate with our pack. I was once told–by Eric, the founder of The Liberty Papers, no less–that I seemed “too normal” for libertarianism.

Going back to Kevin’s points about religion, this is also the case with atheism. So many people who don’t believe in god call themselves agnostics or “spiritual”. Atheism as a brand has a reputation defining itself as anti-religious, and that brand’s reputation is heavy on defiance, non-conformity, and anger. People are scared of that brand, don’t see themselves as part of that pack, so they shy away from the label entirely. Niches, whether political or religious, tend to become insular and more extreme as they define themselves opposite moderation.

So, what’s the takeaway? Well, it’s first and foremost to recognize who and what we are. You can’t solve a problem unless you identify that it’s a problem at all. Pack mentality is one of the key attributes of confirmation bias. It’s one of the key reasons we engage in appeal to motive in arguments–we fundamentally see “them” as being motivated by everything that’s evil and wrong with the world while excusing our side as well-meaning even when wrong. And when we follow Reagan’s Eleventh Commandment, we are explicitly allowing pack allegiance to trump ideological consistency. We value “our side” winning more than we value the truth.

We have natural tendencies towards pack mentality. This is part of our evolutionary biology. But it’s dangerous, and doesn’t have any place in the modern, multicultural, globally interconnected world in which we live today. We need to recognize it and guard against it. Because when you actually sit down and break bread with the people who seem so different to you, you find out that we’re really not as different as we seem. We need to come around to a world that’s not “us vs them”, because when it really comes down to it, it’s all just “us”.

Yes, There Really Are Two Americas. Look At How Different The South Is

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This year marks the 150th anniversary of the end of the War Between the States. The Northern states, fighting to preserve the Union and (later) to end slavery, defeated the Southern states in a war that resulted in over 600,000 dead.

The war all but ended the concept of state soverignty as the question of secession was decided on the battlefield. The war also gave birth to concept of American nationalism as Americans began to consider themselves as American before being a citizen of their state.

However, America is probably now divided more than it has been in decades. The nation seems to be hopelessly gridlocked politically. Meanwhile, the culture wars are in full swing with social justice warriors going to war against traditionalists and libertarians. There really are two Americas.

What explains the division? I argue that culture and region probably provide the best clues to the division of America.

The Economist had an excellent article earlier this month describing how the South is still culturally different from the rest of the country. Why is that the case?

 

The dividing line is actually religion.

Religion is a better explanation of southern exceptionalism. The civil war divided most of America’s Protestant sects, says Mark Noll of the University of Notre Dame. Both the Presbyterian and Methodist churches split into northern branches, which opposed slavery, and southern branches, which did not. Even after slavery ended, theological divisions persisted. In the north, which saw mass immigration from all over the world in the decades after the war, Protestant churches had to find some accommodation with Jews, Catholics and, eventually, non-believers.

 

 

In the South the share of those born outside America (which was low to begin with) actually fell after the civil war. New migrants moved west or north but rarely south. Because of this, southern churches could hold more traditional views without challenge. Those tented revival meetings that were such a feature of southern Protestantism were not intended to win converts so much as to purify and strengthen beliefs that were already there.

 

 

The Southern Baptist movement, which is strongly associated with the “values voters” who favour the Republicans, has its origins in support for slavery. Southern Baptists have long since updated their views on race, as the many black Southern Baptist pastors attest, but the movement’s social conservatism endures. And southerners are unusually observant: Utah is the only non-southern state where church attendance is as high as in Dixie.

 

 

Southerners are also known for being fiercely individualistic. As the rest of America becomes more secular, it should be no surprise that the region still strongly believes in the Protestant work ethic and tends to be more supportive of limited government. They’re also willing to forgo a large portion of the safety net because religious charities will largely step up and fill the role.

Another interesting thing about Southern culture is how it tends to leave its mark on surrounding cultures. There are reasons why in particular heavily Catholic south Louisiana, pre-dominately Catholic Hispanics in Texas, and the Catholic Cuban-American community in Miami are more conservative than Catholics in New England and the Midwest. Those Southern values of individualism, hard work, personal responsibility and family values have rubbed off on those communities.

Here’s an interesting map from The Economist article.

Courtesy: The Economist

Courtesy: The Economist

A lot of the orange on the map corresponds to the red state/ blue state maps on presidential elections. The more secular states tend to vote Democratic while the more religious states vote Republican. The views on abortion and gay marriage also tend to align with religious viewpoints.

As you can see, America is deeply divided between a more religious and ironically more individualistic South and Midwest and the more secular coasts. Could the differences between these two Americas lead to secession and civil war? Who knows.

Now, I don’t believe you have to be religious to be moral and that all religious people are moral. But I do believe that a free society only survives when it’s populated by a moral people. The purpose of this post is not to pass judgement on anyone’s religious beliefs.

Let me close with something. We have quite a few non-religious and atheist contributors here who believe in free markets and secular values. I value them all and I’m proud to call them friends. I also know they’re the exception, rather than the rule among secularists. Most atheists generally lean to the left and conservative and libertarian atheists tend to be the exception than the norm.

Here’s an exit question: do you think many secularists replace religion with a belief in the state and social justice and that’s why they’re hostile to limited government? Let us know in the comments.

A Little Tax Day Humor from Remy

LYRICS:
Make them pay four months of earnings (oh, that’s a good one)
Have them look for lost receipts (ooh, I like it!)
They’ll have about as much fun
as their last colonoscopy
People everywhere will get ripped off…
the paper version of the Apple Watch

And we’ll dance all night, it’s the best code ever
Some folks pay a lot, others they pay never
And you’ll get tax breaks if you’re really clever
It’ll take so long, it’s the best code ever
They’ll be like “oh, oh no”
We’ll be like “yeah, yeah, yeah.”
We’ll be like “awww.”

You may have heard that all your info
on our systems can be hacked with ease
But rest assured if they don’t get them
they’ll be in the care of folks like these
Yes historians will all agree
among the greatest works in history

And we’ll dance all night, it’s the best code ever
Some folks pay a lot, others they pay never
and if you don’t comply you’ll go to jail, however
Why would you not file? It’s the best code ever
They’ll be like “Oh, oh no”
We’ll be like “yeah, yeah, yeah”

Epic Takedown Of “You Didn’t Build That”

you didn't build that

Over at Cafe Hayek is a must read takedown of the entire “YOU DIDN’T BUILD THAT!” charge.

Don Boudreaux lays out a cohesive, detailed, and very compelling case against the entire mentality behind “you didn’t build that.” In one sense, the charge is true. Whether public or private, the infrastructure and the products of an entire worldwide market in goods and services is a key enabler to allow entrepreneurs to be successful. This includes things like government roads, education systems, etc. This is true, and not really a point of argument.

But the “you didn’t build that” charge takes it one step further and places the credit for successful entrepreneurship at the feet of all that infrastructure. If this were the case, entrepreneurship would be easy. But it’s not. It’s what entrepreneurs do to create value above and beyond all that infrastructure that makes them successful. And that’s a story that isn’t well-written anywhere–until now.

I try to set a high bar for linking off-site, since I so rarely post. I do it when I see something that really deserves a read, and this post cleared that bar easily.

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