Nonetheless... (thread) @AyoCaesar foregrounds Non-Domination. (ND) She points to the fact that there is only one trans competitor in Tokyo (ignoring the alternate, and the 9 (?) para-athletes... 1/
What does ND show about trans-inclusion into women's sport (TI)? Some candidate answers:
A) ND shows that TI is fair
B) ND shows that TI doesn't matter...
I'll take these in turn
2/
A) is a category error. Whether a contest is fair or not is independent of the results of that contest. Fairness (in sport) is a matter of procedures, not outcomes. To see this, consider the difference with a criminal trial. There's a fact of the matter that the trial ...3/
is trying to uncover. Did the Butler do it? A perfectly fair trial procedure would make sure that the Butler was convicted *if and only if the Butler did it.* Fairness would depend partly on the result. ...4/
But this isn't true of sport. Maybe Usain Bolt would be expected to win the 100m. But if he stumbles, or messes up his start, that doesn't mean he lost unfairly. If the process is fair, then the outcome is fair. The task of sports ethicists and regulators is to ensure...5/
the process is fair. The fairness of the process, in turn, depends on the relation between the rules and the underlying justification of the contest. These need to cohere, to hang together. 6/
That's why the mention of 'all the other natural inequalities' (height advantage etc) is irrelevant to the case we are talking about. Height advantage (being over 5'9" would be unfair in a height-limited contest (So, basketball for people under 5'9") 7/
Sex advantage is unfair in a sex-limited contest (and height advantage isn't, in that contest, unless its also height limited) 8/
Women's sport is justified by the existence of male physiological advantage. The fairness of the process depends on the coherence of the rules with this underlying justification. To be fair, the rules must exclude people with male advantage, including residual advantage. 9/
This exclusion is fair as a process, and has nothing to do with results.
So argument A) above is false. ND shows nothing at all about fairness. 10/
What about Argument B) That ND shows that TI and the accompanying unfairness doesn't *matter.* 'What's all the fuss about, you transphobes?' (I'll be quicker with this one, promise) 11/
B) is more a rhetorical move than an argument.
It works like this:
First *stipulate* what matters and what doesn't. (ND) Then if people refer to something that (now) doesn't matter, you can denounce them as irrational, or phobic, or whatever, because they are grounding... 12/
...their view on stuff that doesn't matter. (Only D matters! And ND!) So @AyoCaesar *frames* the view as transphobic because she can't see, or won't see, that some people just, well, value fairness in women's sport, and sport in general. ...13/
That's her lookout, and that's fine, no-one is obliged to think that sport in general, and women's sport in particular is a valuable practice
But if you don't or can't see that some people do think this, why intervene in a debate about fairness in sport? ... 14/
Just to denounce people whose view you don't understand, and whose values you don't share, as irrational and phobic?
I dunno, is that fun, or something?
(end)
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On 'pies' and 'spaces' (They’re connected) #MoralMaze @AdamWagner1 argues that ‘rights are not like pies’. To spell things out, boringly, his point is that rights are not a zero-sum game, that it is possible to increase one right or set of rights without reducing ...
1/
another right or set of rights.
I think that he is correct, about some rights, and his example of equal marriage is a pretty good example.
But I think he is wrong about other rights, and especially about the rights in question.
2/
Consider the pie metaphor. It’s supposed to be powerful because it conveys the idea that we are talking about big, abstract, social rules, roles and institutions, not something as simple as a pie.
As simple, material and *spatially constrained* as a chunk of pie. 3/
1) The rights that women have fought for and won are collective rights, and in a lot of cases they are sex-based rights.
2) Sex -based rights are grounded in and justified by the fact of sexed bodies. Sexed bodies do not always count for grounding rights, - eg. for the right to vote they are irrelevant - but sometimes they do.
This is an interesting new paper with which I don't wholly agree, (especially in the case of archery)... /1
Integrating transwomen athletes into elite competition: the case of elite archery and shooting tandfonline.com/doi/abs/10.108…
Beyond the details, though, look at the overall logic. Here's the antecedent of the conditional:
*If* a sport is sufficiently sex-unaffected, such that the minimal physiological changes made by x-sex hormones do not affect fairness... /2
Here are two consequents:
A) *Then* it's fair to integrate transwomen
B) *Then* that sport should be unisex.
Which should we go for?
Pitsiladis et al favour (A), but I favour (B). I don't see why the argument for (A) isn't an argument for (B) .../3
Philosophers on Twitter getting push back about The Letter: here are some candidate actions, and some evaluations (by me) of those actions (thread):
i) Say nothing, refuse to engage
Evaluation: You have made a public stand: this makes you publicly accountable.
ii) Try to laugh it off.
Evaluation: This is a serious matter (you accept). Please don't ridicule those who disagree with you. You want to be taken seriously: take your interlocutors seriously.
iii) Straw-man your critics.
Some people will tweet that you are an effing misogynist. But other people will make polite and serious objections to the text of your letter: address the strongest objections to your claims, not the weakest.
(i) P'raps I'll spell out the dialectic here. In the letter, @jichikawa elides 'trans-exclusive' and 'transphobic'. I'm coming up with a counter-example to that elision. My (philosophical) view is that trans-women should be excluded from women's rugby. Of course, I don't think
(ii) that trans-women should be excluded from rugby as such, but that they should play in the category of their birth sex (it's slightly more complicated than that, but I'll stick the paper at the end.)
(iii) On most normal understandings, this is a trans-exclusive (no scare quotes) view, in philosophy, which I argue for quite explicitly. I argue for it, because of the difference in bodies between males and females, which, I think, has ethical consequences.