With the same epistemic authority I mustered to say “fuck you” to your colleague, I say to you: fuck off. (1/n)
What this grifter is asking is the elimination of the elements of terms of service that allow for these companies to exercise what limited control they have over the content hosted on that platform. Tech companies had this authority for a while: they failed to use it. (2/n)
Putting that aside, the concept of social media the marketplace of ideas is utterly reprehensible given the treatment of LGBTQ folks and women. Numerous studies have indicated the disparities in treatment of these groups. I need not belabor over two decades of work. (3/n)
Assuming that social media as the marketplace of ideas is good says a lot about this grifter’s position on which ideas are valuable and from who these ideas should emerge. That is, she is supporting the organization of social media around existing structures of oppression. (4/n)
Moreover, it speaks to who this grifter believes should dominate the marketplace of ideas. Put simply, this grifter’s outrage at censorship is perfectly in keeping with the lack of research that characterizes her other work. (5/n)
If she had bothered to look at any of the harassment statistics gathered over the past decade, she might (or might not, given her politics) reconsider her understanding of social media as the marketplace of ideas. Then again, the grifters aren’t concerned with equity. (6/n)
Much less equity in knowledge production and circulation.

Unfortunately, much of the tech industry take her perspective as valid. Well, fuck them and fuck her. (Fin)

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More from @shengokai

10 Jan
As I promised, I'm going to drop Dewey's theory of aesthetic personhood on my timeline with citations. Some abbreviations for a couple of works:

UPMP: Unmodern Philosophy and Modern Philosophy
AAE: Art as Experience
E&N: Experience and Nature
QT: Qualitative Thought
For background, Dewey rarely talks about "persons" in his work: he mostly focuses on organisms and how organisms are individuated from one another. However, for Dewey, the concept of personhood, is an essentially social concept that emerges within human society. (1/n)
Where Dewey does do deep dives into persons, it is usually in association with how persons (or the category of person) emerges from within a social context. Thus, the meaning of "personhood" changes as it is tested out in experience against the problem of "who is a person." (2/n)
Read 47 tweets
9 Jan
I say this with all the epistemic authority I can muster: fuck you.
Now, before I am inundated by folks rushing to this grifter’s defense, I am compelled to note that Lindsay and his grievance grifters helped usher in a climate of mistrust in the very fields that could have helped us navigate this white supremacist, anti-LGBTQ shitstorm. (1/n)
Their work provided the intellectual ground for the anti-CRT executive order signed by the very man this asshole is pandering to. The same man who invited an insurrection in our nation’s capitol which cost lives and very nearly upended our democratic theater. (2/n)
Read 8 tweets
7 Jan
White Americans saying "this is not who we are" isn't just the projection of an self disconnected from the past with which it is continuous, it is the projection of an imagined present disconnected from the past for the sake of a future that doesn't reckon with the past. (1/n)
Put more plainly, the America of today is a consummation of the history of America that preceded it. To say that "this is not who we are" is to say that the "we" being referred to is not the outcome of a history that itself is structured by white supremacist violence. (2/n)
And it is to do so for the sake of maintaining the comfortable fiction that White Americans are not responsible for how they take up the past that results in our racist present, for the sake of a "non-racist" future. But a future that rejects the past is no future at all. (3/n)
Read 10 tweets
7 Jan
But seriously, if you're going to draw upon Lincoln as inspiration, you should recognize that the man was committed to the prosecution of the Civil War to ensure the preservation of the union, and the men he employed were willing to do whatever it took to achieve that end. (1/n)
Which is to say that many of the men employed by Lincoln were absolutely reprehensible in their personal views, even as they were unwavering in their commitment to the country. These men saw as their duty the swift prosecution of the Civil War, regardless of cost. (2/n)
That is, Lincoln, and the men he employed, are not to be emulated as unifiers, EXCEPT with reference to the sheer ruthlessness with which they sought the restoration of the union through any means at their disposal, up to and including the utter destruction of the south. (3/n)
Read 5 tweets
6 Jan
I would say that all philosophy is, or should be, "profoundly social" if I am to remain committed to my Deweyan and East-Asian philosophical roots. (1/n)
The problem here is that philosophers generally choose not to return the results of their inquiry to the experiences of the cultures that spawned them. Philosophy is disconnected from the vital activity of culture. Dewey warned about this in philosophy specifically. (2/n)
Because folks like Leiter and Stock and their ilk do not believe in the organic connection of philosophy to the broader activity of culture, we get inane nonsense that argues for the disconnection of the effects of a given philosophical argument from the world around it. (3/n)
Read 16 tweets
6 Jan
In an academic contexts, I'd say it's when people frame the labor in ways that dehumanize the subject, either through elevation of the sex worker to a paragon of sexual liberation or in the more traditional negative mode. (1/n)
In both modes, the agency of the sex worker is stripped away. You can dehumanize someone by putting them on a pedestal, as a paragon of sexual liberation disconnected from their context, without understanding the material conditions that lead to the labor they're doing. (2/n)
So, one can support sex workers as paragons of sexual liberation because of some assumed reclamation of "sexual agency" regarding how they use their bodies, without understanding the context in which the appearance of "sexual agency" through sex work comes about. (3/n)
Read 5 tweets

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