Why wouldn’t powerlessness cause depression in women too?
Well, in a backwards sort of way it actually does.
The difference is this: women feel powerful when they are loved, and powerless when they are not, because their instinct wiring tells them that safety lies in being able to form social coalitions and attract a strong mate.
Women, in general (there are always outlier exceptions) don’t get major antidepressive help from just going outside and chopping up a cord of firewood, the way men do. Because the woman’s game is to give a man a good reason to chop firewood for her.
It’s when she can’t do *that* that she feels powerless.
ESR, Twitter, 2024-05-06.
May 4, 2025
QotD: Women and depression
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April 25, 2025
What Were Georgian Attitudes Towards Sex? | Georgian Pleasures
History Hit
Published 12 Sept 2024Historian Dr Kate Lister removes Bridgerton‘s rose-tinted glasses, unlaces the corsets and unbuttons the breaches of the Georgians. Join Kate as she investigates how s*x and the world of celebrity were a big thing long before the 20th century.
The fabulous wealthy elite of Bridgerton look perfectly preened, their teeth, hair, make up, even their sex scenes are all filled with opulent glamour! But in reality a lot of people in Georgian society, including the wealthy, were dealing with a myriad of issues, from syphilis, teeth decay and scandals to laudanum and gin addictions. All of this would have been rife and incredibly visible on the big city streets during the booming industrial revolution.
Kate uncovers what went on betwixt the Georgian sheets: who’s doing what, where, how and with whom. Along the way she’ll explore extraordinary guides to s*x work in London and Edinburgh and unwrap the world of 18th century condoms, syphilis and even high profile and hidden sex clubs. All of this will help to unearth the real lives of the people stomping the streets, pubs and back alleys of these lavish Georgian cities. No stone is left unturned in the quest to reveal the real lives of Georgian society!
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April 23, 2025
QotD: Why most westerners aren’t having kids
[Jane:] So what do you think? Why don’t more people [have kids]? Why are we so weird?
John: I am a simple man, and prefer simple (preferably materialist) explanations. It’s effective birth control, duh.
Oh, I’m sure all the stuff [Family Unfriendly author Timothy P.] Carney talks about in his book plays some role. All the economic factors and the regulatory factors and the changed social expectations and the lack of sidewalks, and the blah blah blah. But why did those things all happen, all of a sudden? It’s actually very simple — now you can have sex without children necessarily resulting.
The correct way to view all the changes that Carney lists is as a sort of transmission belt that has slowly and inexorably propagated and magnified the effects of the one, very simple technological change that occurred. The story goes something like this: birth control is introduced, but large families are still normative and supported by generations of cultural accretion. So people still have an above-replacement number of kids, because they remember their mothers and grandmothers having 10 or 12 kids, and because society is still basically set up for families. But time passes, and culture gradually shifts to accommodate material reality. Law and economics follow culture. The next generation remembers their parents having 3 or 4, and maybe manages 1 or 2 themselves. The fewer people are having lots of kids, the less of a constituency there is for having lots of kids, and the harder society makes it, further turning the screws on marginal parents.
One objection from those who disdain the simple, materialist explanation is that the change didn’t happen overnight. The transmission belt theory nicely addresses this — it doesn’t happen overnight because societies have culture, and culture has inertia. Even insanely messed-up cultures that are inimical to human flourishing are hard to change. A residual, pro-childrearing cultural hangover can last for a while after the facts on the ground shift, and means people keep having babies for a little while. But it can’t last forever. Eventually it crumbles.
The other big objection to this theory, one Carney raises himself, is that if you do surveys of people, especially women, they report having fewer children than they want. So, the argument goes, it can’t just be birth control, because if it were people would have all the kids they want. But the answer to this is so obvious I’m shocked it isn’t apparent to Carney. People have high time-preference. People procrastinate. People are really bad at doing things which are hard in the short-term but make you happy in the long-term. The great thing about unprotected sex is that it connects your short-term and long-term happiness. As soon as you have the option to not have a baby right now, this time, it’s awfully tempting to say: “you know, I totally want all the diapers and spit-up eventually, but not this time, maybe next time”. In other words, people only reach the actual number of children they want via happy accidents or, in the old days, by having all thoughts of long-term consequences banished by good old-fashioned lust. This is literally why evolution made sex fun. The position of having to make an affirmative decision to have a baby is completely unnatural, and sometimes I’m amazed that anybody does it at all.
So you wind up with people like the friend I mentioned at the end of this book review (who, by the way, a year and a half later is still no closer to having a baby). Desperately wanting a child, sort of, but too neurotic or hesitant or conflicted or something to do it. In the old days, it would have been simpler, because they wouldn’t have had a choice. Biology would have made the decision for them, and a few years later they’d be happily bouncing a baby on their knee (or miserably bouncing a baby, whatever, the point is they’d have a baby). I really think that’s all there is to it. What truly blows my mind is that Carney wrote an entire book about this stuff while barely mentioning birth control (and only discussing its second-order cultural effects when he did). Presumably he had orders from his Jesuit masters to avoid the topic lest his cover be blown.
Jane and John Psmith, “JOINT REVIEW: Family Unfriendly, by Timothy P. Carney”, Mr. and Mrs. Psmith’s Bookshelf, 2024-10-14.
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April 22, 2025
QotD: Fear, uncertainty, and doubt from the Reagan era
“There is, for instance, enough water in the planet to drown everyone four thousand times; there are enough matches to set fire to every wooden building; enough kitchen knives to murder all the husbands of the world; enough hairspray (if drunk) to poison all their wives; enough pillows to smother the entire population of Asia; enough pencils to put out everyone’s eyes; enough fishbones to choke the combined population of France and Italy; enough ties, belts, suspenders, and pyjama draw strings to hang everyone over the age of forty; enough cigarettes (if eaten) to make everyone in Africa south of the Sahara throw up; enough stairs for all the toddlers in the world to fall down; enough statues to crush the inhabitants of the fourteen largest cities in the American Midwest; enough piano wire to garrot three-quarters of the population of Roumania; enough frozen lamb chops to club to death the entire Scottish aristocracy.”
Granted, the weight of human suffering. Granted, that we all progress to biological death, after a brief illusion of invincibility. But would it be entirely irresponsible, to dance our way through the interim? Even while the vultures are circling in the sky?
David Warren, “Be afraid, be very afraid”, Essays in Idleness, 2020-04-14.
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April 17, 2025
Canadian labelling regulations save us from “too many vitamins”
In the National Post, Jesse Kline points out that Canadian food label regulations have become so nit-picky that they prevent safe and accurately labelled foods from Australia, Britain, and other countries from being sold here:
Marmite from the UK and Vegemite from Australia, two of the products at risk of Canadian over-regulatory twitches.
Shortly after winning the Liberal leadership, Mark Carney travelled to Paris and London to shore up our trading relationship with our European allies.
Yet it is noteworthy that Canada is one of only two countries that has not yet ratified the United Kingdom’s accession into the CPTPP, meaning that we don’t enjoy the benefits of free trade with the country with whom we share a system of government and a King. Meanwhile, France is one of a handful of countries that has yet to ratify the free-trade agreement between Canada and the EU.
If we can’t even agree to implement trade deals that have already been negotiated and agreed upon with countries that have such deep historical ties to Canada, what hope do we have of improving trade with our other partners around the world?
Part of the problem is that Canada refuses to follow the example of countries like Australia and New Zealand, which successfully phased out their own systems of supply management years ago with great success.
As a result, supply management has proven to be a sticking point in virtually every trade negotiation we’ve entered into, and is a constant source of tension even among countries we have free-trade deals with.
But we have also fallen into the trap, along with our European friends, of over-regulation. Modern bureaucratic states impose so many restrictions on commercial enterprises, it often becomes uneconomic to market their products in other countries.
Canada, for example, imposes stringent labelling requirements to ensure product information is available in both English and French, and that nutritional information conforms to our very specific requirements.
None of this is necessary, especially in an age in which we can hold a phone up to a box of French crackers to see what it says. But the problem extends far beyond language or disagreements over the recommended daily intake of fibre.
As the CBC reported on Monday, Leighton Walters, an expat from Down Under who owns several Australian-themed coffee shops in the Greater Toronto Area, was told earlier this year by the Canadian Food Inspection Agency (CFIA) that he was no longer allowed to sell the roughly $8,000 worth of Vegemite he had imported because it contains … too many vitamins.
Under current regulations, only a select list of products are allowed to contain added vitamins. Vitamin B-rich spreads like Vegemite and its British equivalent Marmite are not among them because … well, just because.
A similar situation arose a decade ago when reports that the government had ordered Marmite and the Scottish drink Irn-Bru to be taken off the shelves of a British supermarket in Saskatoon caused outrage on both sides of the pond.
The CFIA later clarified that only versions of those products formulated specifically to meet Canadian requirements — i.e., those that don’t contain added vitamins or a specific type of food colouring — are allowed to be sold in this country. Because heaven forbid we trust that other advanced Commonwealth nations would have reasonable enough food safety standards.
We have quite literally regulated ourselves into a corner. We can’t even import spreads like Marmite and Vegemite — which have been staples of British and Australian diets for decades — not because they’re unhealthy or unsafe, but because they don’t conform to our nit-picky regulations.
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April 16, 2025
The “medicalization” or “syndromization” of aspects of the normal human condition
On his Substack, Freddie deBoer wonders why we can’t be honest about the rise of bespoke “mental disorders” that look remarkably like typical human reaction to stimuli:
I just found a cost-free way to farm sympathy and attention 😊
I will never not be fascinated by those issues or arguments or perspectives that are studiously ignored by the media generally and the New York Times in particular. I’ve whinged about this many times when it comes to education, as the NYT is simply not going to consider the notion that different individual people have fundamentally different levels of academic potential in its pages, not even in an attempt to rebut the idea. I suppose that notion is just too challenging to the elite meritocratic liberalism that the Times epitomizes; the idea that we are all ultimately capable of achieving academic and professional greatness flatters the high-achievers who read and write the paper, and the “anyone can be anything” ethos is pleasant and unchallenging. It’s also destructive, which is the point. Bad ideas grow like weeds in the shade, or whatever the saying is. Disability issues are another place where the Grey Lady is very picky about what ideas to consider, and as usual they set the rhythm for many other publications.
This weekend the Times released a long piece looking at the ever-escalating rates of ADHD diagnoses and what exactly they tell us. What’s in the piece is fine — of course, the ADHD activist class doesn’t like it — but what’s remarkable is what isn’t in it. Once again, there’s just about zero consideration of ADHD as a social contagion, any recognition that there is now a vast and deeply annoying ADHD culture online that acts as a kind of evangelical movement for a neurodevelopment disorder. There are millions of people on ADHD TikTok and ADHD Tumblr and ADHD Twitter. There’s a vast universe of facile memes, dubious statistics, and self-flattering nostrums about ADHD floating around out there, and increasingly they’re penetrating into broader internet culture. (I am genuinely unaware of a subculture that is more directly and shamelessly self-celebrating than the online ADHD community, and I’ve read the comments at LessWrong.) Unsurprisingly, a big subsidiary industry has sprung up, with all kinds of products and services for sale, books and apparel and tchotchkes and conferences and boutique forms of therapy and exclusive members-only Discords … Whether neurodevelopmental disorders should have merch is an open question. What’s not subject to questioning is that this is happening. Five minutes of cursory searching would reveal the remarkable scope of online ADHD culture.
And yet the piece’s author, Paul Tough, is just about totally silent on this glaring reality. I find it genuinely bizarre. In a long and rambling (in a good way) piece where he kicks the various rocks of ADHD and asks good-faith questions about how diagnostic rules and social perception of the disorder influence medical practice, he still somehow fails to ever refer to the large, influential, and growing online movement that has raised the profile of the disorder even beyond its prior notoriety and in doing so injected a ton of money into the equation. You can dismiss that community as an online sideshow if you choose, but of course the online world has become profoundly influential on real life, and in other contexts neither the New York Times specifically nor the elite media generally has any problem acknowledging that fact. Why not here?
This tendency extends beyond ADHD. Recently Holden Thorp, editor in chief of the prestigious journal Science, wrote an essay for the NYT that explores the rise of autism diagnoses, which have expanded at truly ludicrous rates. To the extent that it’s referenced at all, the idea of social contagion is dismissed without argument. A couple years ago the Times published a piece by Azeen Ghorayshi about the absurd case of Tourette’s spreading (or “spreading”) among too-online adolescent girls via TikTok; though Ghorayshi is admirably clear that those young women did not in fact have Tourette’s, her piece is also slavishly, almost comically sympathetic to them, never bothering to suggest that maybe these were just bored teenagers who engaged in a frivolous and offensive bit of minstrelsy. (Imagine, judging teenagers for doing something stupid!) The idea that anyone could ever have unserious and wrongheaded motivations for adopting a disability seems to be one of those stories that the New York Times absolutely refuses to tell.
But why? People make up fake illnesses all the time, both consciously and unconsciously. Factitious disorders are real; we have references to what we might now call psychosomatic illnesses that stretch back to antiquity. Munchausen by internet is real. Hypochondria, factitious illness, Munchausen’s, the worried well … these have represented a major challenge for psychiatry for as long as the field has been formalized and integrated into the larger medical project. Why does no one ever talk about this stuff in our stuffy elite publications? Why do so many people in our media dance and shuffle rather than ask direct questions like “How many of these diagnoses are fundamentally faulty?” Why can’t anyone point out that saying you have a medical disorder is a shortcut to getting sympathy and attention, and that human beings crave sympathy and attention the way they crave water and air? We’ve lived through something like a “vibe shift,” and previously-unchallengeable social justice pieties are increasingly challenged, in good ways and bad. Yet under the broad umbrella of disability rhetoric, it’s always 2018, with both traditional and social media operating under a cloud of fear of giving offense. As I’ve said many times, the number of people who privately agree with me about all this is legion. The number who are willing to say so publicly are very few indeed. Nobody wants to paint that target on their back, I suppose. But why do these issues make people feel like targets at all?
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April 10, 2025
QotD: Epicurus on death
Epicurus offered two things to battle the fear of death: an attitude and an argument. The attitude was one of mild contempt: the right sort of people, he implies, do not get in a tizzy about things, not even about death. The argument is equally compelling. “Get used to believing,” he says, “that death is nothing to us.”
Why?
Because all good and bad consist in sense experience. Death is the absence of sense experience. Therefore, “when we exist, death is not yet present, and when death is present, then we do not exist. Therefore it is relevant neither to the living nor to the dead, since it does not affect the former, and the latter do not exist.”
How convincing is this?
Not very. Even if one were to grant the materialism that Epicureanism assumes, one might object that what one resents about death is not the simple absence of sense experience but the loss of the world: one’s friends, engagements, duties, involvements, as well as the panoply of sense experience that attends living.
Death also brings with it the prospect of pain and suffering: few of us can count on a pain-free exit, and that fact also helps to account for the bad reputation death has among non-Epicureans.
Finally, Epicurus and his followers say “death is nothing to us,” but they leave out of account the fact that human beings exist not simply as individuals but as part of a network of family, friends, and a larger community.
Epicurus taught that “self-sufficiency is a great good”. But who, really, is self-sufficient? Let’s say you are married with young children. Your death, quite apart from the inconvenience it might be thought to cause you, would also gravely affect your spouse and children.
There is not much room from children or spouses in the Epicurean philosophy. Why? Because they threaten to compromise the ideal of self-sufficiency. At bottom, Epicureanism is a workable philosophy only for a small subset of people. You must be unafflicted by life’s tragedies: grave poverty or illness or oppression makes being an Epicurean difficult. You must also be largely unafflicted by deep passions. A profound love of life is incompatible with Epicureanism, as is a profound love of one’s children.
The true Epicurean is more of a spectator of than a participant in life. The Roman poet Lucretius (c. 99-c. 55 BC) was one of Epicurus’ greatest disciples. In his long paean to Epicureanism “De Rerum Natura” (“On The Nature of Things”), Lucretius extolled the great sweetness of disengagement, of becoming a spectator rather than a participant in life. In a famous passage, Lucretius warns that “medio de fonte leporum surgit aliquid amari quod in ipsis floribus angat” — “even in the midst of the fountain of pleasure there is something bitter that torments us in the midst of our flowering”. Hence it is better to step back, to watch “the clash of battle / Across the plains, yourself immune to danger”.
One is left with two questions. The first is whether the immunity that Lucretius (like Epicurus) promises is real or illusory. Can we really remain mere spectators of our lives? The second question is whether, even if possible, such disengagement is finally desirable. Perhaps some battles can only be won by engaging with the enemy.
Roger Kimball, “Coronavirus, Flynn and Epicureanism”, American Greatness, 2020-05-02.
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March 29, 2025
QotD: Becoming a human being
She had kids, so despite having some ideological resistance to getting it, she got it. I got it too. It’s hard to describe what “it” is if you haven’t gotten it, but I’ll try to explain. The moment I first held my child, I had a vision of every human being who had ever done the same. I stood paralyzed, rooted to the spot while before my eyes a whole field of ancestors stretched back into the forgotten past, each cradling a baby just like I was doing. What was I without them? Nothing at all. A cosmic joke, a fluke, or a random collection of atoms. But with them, I was one stage of a process, a chapter of a story.
And not only that, but I was also no longer alone. It had always seemed to me that the problem of intersubjectivity could never be conquered, that between minds there yawned an unbridgeable epistemic chasm. Yet here was an experience that I shared with countless others from the most varied places and times, an experience I shared with emperors and with slaves. André Maurois once said: “Without a family, man, alone in the world, trembles with the cold”. I had always thought he meant this in a practical, or perhaps an emotional sense, but I now realized it was even truer cosmically. I had, as my aunt said, become a human being.
I didn’t just see the past. In that moment, the future also resolved itself into dreadful clarity. I had always known intellectually that someday I would die, and that the world would continue mostly as it had, but I never really believed it. Anything beyond the horizon delimited by my lifetime had been hazy and indistinct. Not anymore. Now I regarded the newborn squirming in my arms, and knew with absolute certainty that if things went well this child would bury me, and then continue living. Suddenly the far-future mattered, I had skin in the game now. I was no longer a temporal provincial, past and future both had an immediate and urgent reality, and I knew that I would never think the same way about them again.
John Psmith, “REVIEW: The Children of Men by P.D. James”, Mr. and Mrs. Psmith’s Bookshelf, 2023-04-17.
1. This was in the days before cancellation, I’ve often wondered since then whether she would have allowed herself to think the thought today.
2. It also caused me to wonder whether people without living descendants should be permitted any political representation at all.
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March 26, 2025
QotD: Therapy that works for women doesn’t necessarily work for men
This is completely wrong. Men cope with feeling unloved relatively easily. What destroys them is feeling powerless.
So yeah. Swing a sword. Restore a steam engine. Climb a rock. Do something — anything — that asserts your competence and control over your environment.
For men, this is much better therapy than talking about feelings.
ESR, Twitter, 2024-05-06.
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March 20, 2025
Everyday Life in the Roman Empire – Demography, Income, Life Expectancy
seangabb
Published 12 Sept 2024Part seven in a series on Everyday Life in the Roman Empire, this lecture discusses demography and life chances during the Imperial period. Here is what it covers:
Introduction – 00:00:00
Our Statistical Civilisation – 00:00:24
Ancient “Statistics” – 00:08:05
How Many Roman Citizens? – 00:18:04
Population of the Empire – 00:21:36
City Populations – 00:27:45
Average Incomes – 00:36:27
Life Expectancy – 00:35:37
Country Life – 00:52:06
Population of Rome – 00:54:39
Feeding Rome – 00:57:40
Roman Water Supply – 01:00:44
Bathing and Sanitation – 01:04:16
Hygienic Value – 01:04:16
Bibliography – 01:06:17
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March 16, 2025
Female sexual predators
Every civilized person rejects the notion that male sexual predators should be tolerated, yet few are willing to accept the notion that female sexual predators might even exist. They absolutely do exist and they do commit terrible crimes against their — often very young — victims, as Janice Fiamengo shows:
Even when we are aware that women prey on children, many of us can’t really believe it. When Florida Congresswoman Anna Luna, a Republican elected to the U.S. House of Representatives, proposed three new bills last year that would impose harsh penalties, “including the death penalty”, for various forms of sexual abuse, child pornography, and child sexual exploitation, it is impossible to believe that Luna thought any number of women would be executed for child rape, and nor will they be given the leniency that is shown to women in the criminal justice system (see Sonja Starr’s research).
Yet similar crimes to Ma’s are easily discovered. In the same month that Ma pled guilty, a Martinsville, Indiana teacher was charged with three counts of sexual misconduct against a minor, a 15-year-old boy who has alleged that as many as ten other students were raped by the same woman. The month before that, a New Jersey primary school teacher was charged with aggravated sexual assault against a boy who was 13 years old when she bore his child; it is alleged that she began raping the boy when he was 11. The month before that, a Tipton County, Tennessee teacher [pictured below] pled guilty to a dozen sex crimes against children ranging in age from 12-17 years old. It is thought that she victimized a total of 21 children.
In the same month, a Montgomery, New York teacher pled guilty to criminal sexual assault of a 13 year old boy in her class, whom she assaulted over a period of months. In the previous month, a San Fernando Valley teacher was charged with sexual assault of a 13 year old male student; police believe she victimized others also. Earlier in the year, a substitute teacher in Decatur, Illinois was charged with raping an 11 year old boy. These are just a few recent cases, and only those involving female schoolteachers. Female predators are also to be found amongst social workers, juvenile detention officers, and sports coaches.
The feminist position on male sexual abuse of women and girls has for a long time been that it is about power. Men rape and abuse, according to Susan Brownmiller [quoted above] and others, because they believe it their right as men to keep women subordinate. Rape compensates for male inadequacy and allows for the expression of men’s hostility toward women: it is not about lust but about men’s need to humiliate and degrade. As Paul Elam once noted in a Regarding Men episode, the theory is fatally weakened if even a single woman does the same thing. Feminists have responded by saying that female sexual abuse is fundamentally different from male, less dangerous to society, less hurtful to its victims.
While I was doing research for this essay, I happened upon a recent podcast discussion between Louise Perry, British author of The Case Against the Sexual Revolution, and Meghan Murphy, Canadian Substack author and editor of Feminist Current. The podcast was called “What Happened to Feminism?” and I tuned in because I have enjoyed their perspectives on other issues.
Perry and Murphy are both critics of feminism who remain, as their conversation confirmed, staunchly feminist and anti-male. At one point in the podcast (at about 50:00), the conversation turned to #MeToo, and especially to allegations against teachers. Having already agreed that 95% of MeToo allegations were true, or at least based on something real, the pundits went on to agree, with disconcerting laughter, that there was no comparison between a “crazy” woman who “had sex” with a male student in her class, and a “dangerous” man, a “predatory rapist”, who went after under-age girls in his power.
Murphy even trotted out the old chestnut that abused boys were “stoked about the situation” in getting with “the hot teacher”. After all, she chuckled, “Men are gross predators. Men are perverts. They can’t keep it in their pants.” Perry, seeming taken aback by Murphy’s vulgarity, nonetheless agreed that the sexual abuse of boys is in an entirely different category from that of girls: “It is so annoying to me,” she said, “when people will go around claiming that these are exactly the same”.
Indifference to the victimization of boys, and lack of shame in admitting it, could hardly have been more stark. I mention the podcast not because it was singularly outrageous but because the attitudes expressed in it are still so much the norm, even amongst women who claim to have rethought other feminist beliefs.
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March 1, 2025
“There were always scapegoats … and they were always driven out one way or another”
The second part of Nigel Biggar‘s look at the culture war in Britain includes a look at how the professional approach to young peoples’ gender issues became monomaniacal because nobody involved stopped to think for fear of being ostracized (or fired):
On the gender front, there’s plenty of reason to doubt the intellectual coherence of transgender-self-identification. When a biological male believes that his inner, authentic self is female, what exactly does he think being ‘female’ is? I’m still waiting for someone to persuade me that this doesn’t trade on gender stereotypes that feminists rightly taught us to throw overboard decades ago.
Observe how that has nothing at all to do with the care of patients, and how it has everything to do with the self-regard and political standing of the managers.
There’s even more reason to doubt that the well-being of young people is well served by taking their asserted genders at face value and allowing them to align their bodies by making irrevocable physical changes. According to Hannan Barnes’ shocking chronicle of the scandal at the Gender Identity Development Service (or GIDS) at the Tavistock Institute here in London, there was widespread doubt among clinicians about young people’s claims of “an inborn ‘trans’ nature”, awareness that these were sometimes correlated with eating disorders and self-harm, and suspicion that they might be caused by abuse or trauma. Furthermore, the long-term effects of using puberty-blockers were “largely unknown”, there was considerable uncertainty about which patients would benefit from them, and the health of some young patients actually seemed to worsen while on them.
Notwithstanding all this, “the clinical team … never discussed as a group what it even understood by the word ‘transgender'”, clinicians “never dream[t] of telling a young person that they weren’t trans”, and they always prescribed puberty-blockers unless the patient actively refused them. What’s more, expressions of doubt by staff were discouraged. “Someone would raise concerns, and someone else would move in to shut it down”, writes Barnes. “Those who persisted in asking difficult questions were not received well … those who spoke out were labelled troublemakers. [According to one witness,] ‘There were always scapegoats … and they were always driven out one way or another'”. “Junior staff looked on and learnt”.
Note the chilling effect.
The Tavistock Institute in London
Barnes’ book bears the title, Time to Think, because she identifies the general problem at GIDS as that of “not stopping to think”. That, of course, raises the question, Why? Barnes gives several reasons. One was the fact that the GIDS was propping up the Tavistock financially and that senior managers had a material interest in not disturbing its assumptions. Another was the unwillingness to offend transgender lobby groups such as Mermaids for “fear of a backlash”. But, most important of all was concern for the ‘progressive’ reputation of the management. According to David Bell, consultant adult psychiatrist at the Trust and whistleblower, “The senior management regarded [GIDS] as a star in our crown, because they saw it as a way of showing that we weren’t crusty old conservatives; that we were up with the game and cutting-edge. That was very important to the management to show we were like that”. Observe how that has nothing at all to do with the care of patients, and how it has everything to do with the self-regard and political standing of the managers. Not for the first time, the basic narcissism of progressive virtue-signaling is exposed.
Update: Added missing URL.
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February 19, 2025
QotD: The inborn bias of all mankind
Why was I on a panel with a priest and a revolutionary communist? Long story — not very interesting: we were debating the future of ethics with special attention to the role of religion. The interesting part, however, is that at some point, after we all shook hands like adults and I was on my way home, I realized that I meant it — I would choke them all. Well, of course, one can’t be entirely sure that one’s actions will follow one’s intentions. The best-laid plans of mice and men, and all that. But, given some weird Twilight Zone scenario wherein all their deaths somehow saved my son’s life, I was at least hypothetically committed. The caveman intentions were definitely there.
The utilitarian demand — that I should always maximize the greatest good for the greatest number — had seemed reasonable to me in my 20s but made me laugh after my son was born. And my draconian bias is not just the testosterone-fueled excesses of the male psyche. Mothers can be aggressive lionesses when it comes to their offspring. While they are frequently held up as icons of selfless nurturing love, that’s mostly because we offspring — the ones holding them up as icons — are the lucky recipients of that biased love. Try getting between a mammal mother and her kid, and you will see natural bias at its brutal finest.
Stephen T. Asma, “Confucius Got It Right: Giving in to ‘Bias’ is Part of Living an Ethical Life”, Quillette, 2020-02-01.
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February 18, 2025
QotD: The soft sexism of low expectations
- She’s been told she’s great — fabulous! — just the way she is.
- She’s been taught to dismiss all push-back as misogynistic.
- She’s been assured that she’s entitled to success — and that any failures to achieve said success are the fault of men.
- She’s been trained to demand that these dastardly men — who are totes holding her back — kindly step aside and let her take the trophy — whether she’s actually earned it or not.
You might think I’m being unfair here, but frankly? I don’t agree. Given all the stuff I’ve read in the news for the past decade plus, I believe I’m right on the money.
Everywhere I look, I see illustrations of all four of the above bullet points. I hate to keep harping on the fat acceptance movement, but really: isn’t that a textbook example of point number one? Go ahead, ladies: eff those unrealistic beauty standards and rock on with your 300 pound selves. Yas, queen, slay! (And don’t worry that you can’t make it up a single flight of stairs without getting winded. The negative impacts of extreme obesity are way over-stated, amirite?)
Then there are all the times leftists of the distaff persuasion have thrown down the poor-me-I’m-being-harassed-by-meanie-sexist-men card each time they start losing an online argument. To be sure, in the absolute dumpster fire that is internet discourse, such women probably do get burned with the occasional “die, bitch!” PM or email. But as I noted on my fan blog, men get that crap too — and oddly, I don’t see them whining about it nearly as often. (Probably because crying doesn’t work for men. Only women get picked up by the waaaaaambulance.)
And just to hit on bullets three and four: everywhere I look, I see leftists justifying moves to ease standards to give vag a hand up. Just last month, for example, it was reported that Oxford is considering removing Homer and Virgil from a foundational classics course due to “attainment gaps between male and female candidates”. Don’t buckle down and study your Latin and Greek, dears. We’ll remove that pesky obstacle for you. And oh my great and fluffy Lord, I can’t even count the number of times I’ve heard feminists complain about the academic weeding that goes on in engineering or computer science — because apparently, advanced math is oppressive and patriarchal. As a woman who numbers pretty good — indeed, I even teach that stuff for a living! — I headdesk so hard whenever I hear this BS that I’m surprised my skull is still intact.
Where does all this anal-smoke-blowing lead? When you’re told constantly that you should get prizes simply for being a good little girl — as leftist women are — the result is predictable: you stop developing. If you’re already Ms. Polly Perfect, well — that obviates the need for critical self-examination and the consequent moves towards self-improvement. If your naysayers are all dismissible as “women-hating men bitter over the loss of their privilege” (or as women suffering from “internalized misogyny”), then your arguments are almost certainly untested and malformed. And if people have always been clearing the road for you and shielding you from any real challenges, you’re no doubt much stupider than your competition — and much weaker.
Stephanie S., “Prizes for Good Little Girls Syndrome”, Conservative Thoughts, 2020-03-07.
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February 15, 2025
Nannies on the right are just as bad as nannies on the left
Jim Treacher briefly gets slightly serious about RFK Jr.’s new role as America’s chief health nanny:
Fake image generated by Grok
First things first: I’m fine with a United States president picking his own cabinet. Donald Trump won, so he gets to choose the people he wants. It’s not fascism, it’s not unconstitutional, and it’s not going to destroy the country. This is the system we have, and so far the Trump administration has been operating within precedent. (Yes, even with Elon Musk and DOGE.) Fair enough.
And, also, in addition to that: I don’t like RFK Jr., and I won’t pretend I do just so you don’t yell at me.
RFK is still the same guy he was before he suddenly started being nice to Trump. He’s the guy who thinks COVID-19 was “ethnically targeted” to attack Caucasians and blacks, while sparing the Jews and Chinese. He’s the guy who bragged about having a worm in his brain. He’s the guy who, just seven months ago, said “Trump was a terrible president“.
Now I’m supposed to pretend none of that happened, just because Trump likes him for the moment? Nah.
And, of course, RFK is the guy who thinks the role of government is to slap your hand at the dinner table. So I’m supposed to pretend nanny-statism is good now.
Yay, let’s embrace lib policies to own the libs!
If you didn’t want Michelle Obama telling you what to eat, why do you want RFK telling you what to eat? If you didn’t want the government telling you which vaccines to put in your body, why do you want the government telling you which food to put in your body?
“But seed oils and high-fructose corn syrup and Red Dye Number Whatever are bad for you!” Okay. So don’t eat that stuff. You can read labels, can’t you? Why do you need the feds to hold your hand?
It’s amazing: At the very same time MAGA is cheering on Trump for reducing the size of government — and buddy, I’m right there with them — they’re begging the government to “clean up the food supply”.
Which is it, friends?
Get mad at me all you want, but at least I’m consistent. I don’t want the government telling me what to do, no matter who’s in charge for the time being.
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