Time to Rethink the Concept of Sexual Harassment? November 13, 2011
Posted by Nina Rosenstand in Current Events, Ethics, Nina Rosenstand's Posts, Philosophy of Gender.Tags: sexual harassment, The Moral of the Story
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I came across an interesting op-ed piece in the New York Times: “In Favor of Dirty Jokes and Risqué Remarks,” by Katie Roiphe. The title alone made me do a double-take, especially since I’ve been having second thoughts about recently deleting a box on sexual harassment from the upcoming 7th edition of The Moral of the Story. The debate just seemed so “Nineties” to me, and here we are in the second decade of a new century; surely we’ve come a longer way than that, Baby? And then the Cain story unfolds, and all of a sudden sexual harassment is in the news again. Apparently I’m not the only one who experienced a temporary time warp: According to Roiphe,
After all these years, we are again debating the definition of unwanted sexual advances and parsing the question of whether a dirty joke in the office is a crime. Conservatives have mocked the seriousness of sexual harassment; liberal and mainstream pundits have largely reverted to the pieties of the early ’90s, with the addition of some bloggy irony about irrelevant old men just not getting it.
The truth is, our Puritan country loves the language of sexual harassment: it lets us be enlightened and sexually conservative, modern and judgmental, sensitive and disapproving, voyeuristic and correct all at the same time.
…The problem is, as it always was, the capaciousness of the concept, the umbrellalike nature of the charge: sexual harassment includes both demanding sex in exchange for a job or a comment about someone’s dress. The words used in workshops — “uncomfortable,” “inappropriate,” “hostile” — are vague, subjective, slippery. Feminists and liberal pundits say, with some indignation, that they are not talking about dirty jokes or misguided compliments when they talk about sexual harassment, but, in fact, they are: sexual harassment, as they’ve defined it, encompasses a wide and colorful spectrum of behaviors.
…
The creativity and resourcefulness of the definitions, the broadness and rigor of the rules and codes, have always betrayed their more Orwellian purpose: when I was at Princeton in the ’90s, the guidelines distributed to students about sexual harassment stated, “sexual harassment may result from a conscious or unconscious action, and can be subtle or blatant.” It is, of course, notoriously hard to control one’s unconscious, and one can behave quite hideously in one’s dreams, but that did not deter the determined scolds.
If this language was curiously retrograde in the early ’90s, if it harkened back to the protection of delicate feminine sensibilities in an era when that protection was patently absurd, it is even more outdated now when women are yet more powerful and ascendant in the workplace. In her brilliant and enduring critique of the women’s movement in 1972, Joan Didion wrote that certain strains of feminism were based on the idea of women as “creatures too ‘tender’ for the abrasiveness of daily life, too fragile for the streets… too ‘sensitive’ for the difficulties and ambiguities of adult life.”
And, in fact, the majority of women in the workplace are not tender creatures and are largely adept at dealing with all varieties of uncomfortable or hostile situations. Show me a smart, competent young professional woman who is utterly derailed by a verbal unwanted sexual advance or an inappropriate comment about her appearance, and I will show you a rare spotted owl.
Roiphe concludes by suggesting that we get back to living life dangerously with the risk of exposure to bawdy lingo. Regardless of the Herman Cain situation which is anything but clear at the moment, she brings up some interesting points: Perhaps women in the ’80s and ’90s needed protection from the Old Boys’ Network which was still intact and powerful, but can’t a woman simply speak up for herself today if she feels bothered by someone’s attention? We’re not being protected from rudeness in general, or office manipulation, so why this puritan focus on sexual harassment, which has ended up being a matter of perception rather than intention?
I think most of us who feel capable of speaking up for ourselves feel that we could probably handle a return to the days when a compliment on a dress, even if equivocal, wasn’t reason for suspension. But a couple of things should be taken into consideration before we return to the dirty jokes and cute compliments: that, for one thing, the power structure where sexual harassment—the innuendos and sly glances, and “accidental” unwelcomed touches—was a matter of intimidation is still in effect in many workplaces. And a woman may not feel shy about speaking up to her peers in the workplace, but it is still another thing entirely to remonstrate with the boss. And then, when you add the fact (also quoted by Roiphe) that,
A study recently released by the American Association of University Women shows that nearly half of students in grades 7 through 12 have experienced sexual harassment. Their definition is “unwelcome sexual behavior that takes place in person or electronically.”
In other words, for young people who have not been through the Nineties with their sensitivity training and so forth, and without any instruction about what is appropriate and what is not, sexual harassment as intimidation runs rampant. So yes, we have come further than the Nineties, those of us who remember, and some of the concerns of the past may seem petty and overbearing now. But that doesn’t mean the discussion was for naught, or that it should be abandoned today. There is a new clueless generation on the way, with social networks, texting, and a plethora of new ways of being nasty to each other, but sex has always been available as a power tool. It should be possible, today, to distinguish between shy attempts at getting someone’s attention at work or at school, or simply friendly remarks, and manipulation using sexual harassment as a weapon. I think I’ll consider putting the section back into the 7th edition of The Moral of the Story…
September 11 September 11, 2011
Posted by Nina Rosenstand in Current Events, Ethics, Nina Rosenstand's Posts.Tags: 10th anniversary, 9/11, altruism, September 11
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On this 10th anniversary of 9/11 we are reminded of how we felt on that day of horror. Appropriately, we are asked to remember those lives that were lost—Americans and foreigners, businessmen and -women, tourists, maintenance workers, vendors, police officers, firefighters, and military personnel. And the passengers on the four hijacked planes, including the now legendary Flight 93 where resolute people saved our nation from utter chaos by fighting back, resulting in the plane crashing into a field in Pennsylvania, and not into the White House or the Capitol. So is it now time to “Move On”? That depends on what we mean. Time to forgive? That is not an option open to most of us. Forgiveness can only come from those directly affected—the victims and their relatives. Time to forget? For the survivors that is not possible. And for the rest of us? Whether it fits into our world view or not, time will now make 9/11 recede into history, and what we are left with ought to be a memory of the pain, of the unity we felt as a people that day, and an understanding of the enormity of the event, untrivialized. Individually, we can choose our own interpretation of why it happened, from our chosen perspective—as long as it doesn’t differ from the accumulated evidence. Whatever our personal version and our political leanings, there is something we should indeed not forget: that while close to 3000 people lost their lives, more than an estimated 20,000 people were rescued that day by fellow human beings who risked their lives to save others, in many cases at the cost of their own. The passengers of Flight 93 will be remembered, but in the Towers, on the ground, and at the Pentagon there were also people who selflessly put their own lives at risk to help others—civilians as well as police, firefighters and military men and women. When we think back at the losses, we should also think of the lives saved, and the heroic decisions made by ordinary people facing an inconceivably horrible and chaotic situation…
Two Little Girls–One Mind? June 2, 2011
Posted by Nina Rosenstand in Current Events, Nina Rosenstand's Posts, Philosophy of Human Nature, Science.Tags: Antonio Damasio, conjoined twins, craniopagus, mirror neurons
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Two little girls in British Columbia will grow up as conjoined twins; they are craniopagus, connected at the head, sharing a part of their brain structure. Separating them is apparently not an option. That phenomenon, disturbing as it may be, is not in itself the reason why these little 4-year old girls are getting attention from cognitive neuroscientists. It is because they apparently share not only brain matter, but also sensory experiences:
Twins joined at the head — the medical term is craniopagus — are one in 2.5 million, of which only a fraction survive. The way the girls’ brains formed beneath the surface of their fused skulls, however, makes them beyond rare: their neural anatomy is unique, at least in the annals of recorded scientific literature. Their brain images reveal what looks like an attenuated line stretching between the two organs, a piece of anatomy their neurosurgeon, Douglas Cochrane of British Columbia Children’s Hospital, has called a thalamic bridge, because he believes it links the thalamus of one girl to the thalamus of her sister. The thalamus is a kind of switchboard, a two-lobed organ that filters most sensory input and has long been thought to be essential in the neural loops that create consciousness. Because the thalamus functions as a relay station, the girls’ doctors believe it is entirely possible that the sensory input that one girl receives could somehow cross that bridge into the brain of the other. One girl drinks, another girl feels it.
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The girls surely have a complicated conception of what they mean by “me.” If one girl sees an object with her eyes and the other sees it via that thalamic link, are they having a shared experience? If the two girls are unique individuals, then each girl’s experience of that stimulus would inevitably be different; they would be having a parallel experience, but not one they experienced in some kind of commingling of consciousness. But do they think of themselves as one when they speak in unison, as they often do, if only in short phrases? When their voices joined together, I sometimes felt a shift — to me, they became one complicated being who happened to have two sets of vocal cords, no less plausible a concept than each of us having two eyes. Then, just as quickly, the girls’ distinct minds would make their respective presences felt: Tatiana smiled at me while her sister fixated on the television, or Krista alone responded with a “Yeah?” to the call of her name.
Although each girl often used “I” when she spoke, I never heard either say “we,” for all their collaboration. It was as if even they seemed confused by how to think of themselves, with the right language perhaps eluding them at this stage of development, under these unusual circumstances — or maybe not existing at all. “It’s like they are one and two people at the same time,” said Feinberg, the professor of psychiatry and neurology at Albert Einstein College of Medicine. What pronoun captures that?
The average person tends to fall back on the Enlightenment notion of the self — one mind, with privacy of thought and sensory experience — as a key characteristic of identity. That very impermeability is part of what makes the concept of the mind so challenging to researchers studying how it works, the neuroscientist and philosopher Antonio Damasio says in his book, “Self Comes to Mind.” “The fact that no one sees the minds of others, conscious or not, is especially mysterious,” he writes. We may be capable of guessing what others think, “but we cannot observe their minds, and only we ourselves can observe ours, from the inside, and through a rather narrow window.”
And yet here are two girls who can possibly — humbly, daily — feel what the other feels. Even that extraordinary dynamic would still put the girls on the continuum of connectivity that exists between ordinary humans. Some researchers believe that when we observe another person feeling, say, the prick of a pin, our neurons fire in a way that directly mimics the neurons firing in the person whom the pin actually pricks. So-called mirror neurons are thought to foster empathy, creating connections of which we are hardly aware but that bind us in some kind of mutual understanding at a neurological level.
The article, written by Susan Dominus (New York Times Magazine) who visited with the girls, includes several incidents that would indicate some form of shared sensory experience. I recommend that you read the rest of the article. The girls have not been studied extensively because of their young age, but if they remain healthy we may be treated to insight about one of the many ways of being human that just hasn’t been scientifically explored yet—the sharing of a mind…The philosophical implications of this phenomenon are overwhelming, to say the least.
Genderless, or Clueless? May 24, 2011
Posted by Nina Rosenstand in Current Events, Nina Rosenstand's Posts, Philosophy of Gender, Philosophy of Human Nature.Tags: David Reimer, genderless, psychosexual neutrality theory, Socrates, Stoker, Storm, Witterick
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First of all, Hi everybody—sorry I’ve been so quiet lately. Just finishing the stacks of papers to be graded, and other work to be completed before the summer—it’s been a busy semester. Good classes, good discussions, but very little energy left over for blogging. I have, however, been tweeting! You can find my tweets under “@Socalethicsprof.”
Next, the story: I read it this morning, and it has been poking at me ever since: A family in Toronto has made a decision which seems to me right out of the Seventies (yes, I remember them well): they are raising their third baby without telling anyone his/her gender.
“When the baby comes out, even the people who love you the most and know you so intimately, the first question they ask is, ‘Is it a girl or a boy?’” says Witterick, bouncing Storm, dressed in a red-fleece jumper, on her lap at the kitchen table.
“If you really want to get to know someone, you don’t ask what’s between their legs,” says Stocker.
When Storm was born, the couple sent an email to friends and family: “We’ve decided not to share Storm’s sex for now — a tribute to freedom and choice in place of limitation, a stand up to what the world could become in Storm’s lifetime (a more progressive place? …).”
It seems to me that the parents are trying to do two different things, and they aren’t necessarily compatible: For one thing, they’re trying to educate the world about its knee-jerk ways of gender assumptions. Well, that’s been attempted since the 1960s, and while it is a noble thought—and I’ve done my share of attempting to Educate the World over the years, giving my cousins’ and friends’ babies stuffed toys and farm animal figures instead of dolls and toy trucks, and choosing green and yellow baby clothes instead of pinks and blues—you’re up against 100,000 years of Homo Sapiens stereotypes. And it is somewhat naive of the parents to think they can put a dent in hardwired human nature. However, things have changed since the mid-20th century, and gender roles have become more flexible, due to new ideals and a willingness to be nonconformist. But the other side to their project seems to me far less noble, and mostly self-serving: They are trying to force Storm into a mold that they consider politically preferable: a world where gender roles are a matter of choice. They’re waiting to see what kind of person s/he will choose to be—but after the sad case of David Reimer in the 1990s and other failed attempts at enforcing the psychosexual neutrality theory, haven’t we all had to realize that a fair amount of sexual identity is hardwired? In other words, Storm will discover who s/he is, not choose it, and no amount of societal pressure from people making assumptions about her/his gender is going to make a bit of difference. I’m afraid the only thing the parents will accomplish is turning their child into a social experiment. In a way all of us, as children, have of course been social experiments, and most of us have turned out fairly well-functioning, but part of being a child is being allowed to feel safe, and to belong. Children are hungry for rules and predictability, and little Storm is being set up so s/he will be the oddball of whatever community s/he will be a part of. Choice is great, but not until one is mature enough to know what one is choosing.
A psychologist, Diane Ehrensaft, author of Gender Born, Gender Made, has some good comments to the story:
Ehrensaft believes there is something innate about gender, and points to the ’70s, when parents experimented by giving dolls to boys and trucks to girls.
“It only worked up to a certain extent. Some girls never played with the trucks, some boys weren’t interested in ballet … It was a humbling experiment for us because we learned we don’t have the control that we thought we did.”
But she worries by not divulging Storm’s sex, the parents are denying the child a way to position himself or herself in a world where you are either male, female or in between. In effect they have created another category: Other than other. And that could marginalize the child.
“I believe that it puts restrictions on this particular baby so that in this culture this baby will be a singular person who is not being given an opportunity to find their true gender self, based on also what’s inside them.”
Ehrensaft gets the “What the heck?!” reaction people may have when they hear about Storm. “I think it probably makes people feel played with to have that information withheld from them.”
As Socrates would say, a well-balanced person is not just someone who understands himself or herself, but who also is a well-adjusted citizen. You can’t become a well-adjusted citizen in a world where other people think you’re trying to fool them…
Update on Abbie Dorn March 26, 2011
Posted by Nina Rosenstand in Current Events, Ethics, Nina Rosenstand's Posts, Philosophy of Human Nature.Tags: Abbie Dorn, personhood, visitation rights
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You may remember the case of Abbie Dorn who ended up braindamaged after giving birth to her triplets in 2006 due to a series of medical errors. Her mother requested that Abbie’s children, being raised by her (now ex-) husband, should have regular visits with their mother, but their father refused on the grounds that it would be traumatic for the children, and claiming that Abbie would not benefit from it, either, due to her reduced mental state. Now a judge in Los Angeles has ruled that Abbie will indeed get visitation rights:
In a tentative 10-page ruling, Judge Frederick C. Shaller said that Abbie Dorn, 34, can see her daughter, Esti, and sons Reuvi and Yossi, for a five-day visit each year pending a trial in the acrimonious custody case. She also entitled to a monthly online Skype visit. A trial date has yet to be set.
“We are thrilled,” said Felicia Meyers, one of Dorn’s attorneys.
Although “there is no compelling evidence that the visitations by the children will have any benefit to Abby,” Shaller wrote, “…there is no compelling evidence that visitation with Abby will be detrimental to the children.”
In my previous post about Abbie’s situation I concluded (and pardon me for quoting myself! It’s easier to paste it in, here on a Saturday morning, than to rephrase it),
It’s not such a hard question. Be Solomonic. Err on the side of inclusive personhood—as long as there is a chance that Abbie is having experiences and wishes, respect them, and her. She is on a long, dark journey, and adding insult to her terrible injury by disregarding her potential personhood is unworthy these days. On the other hand, there is no reason why visitation rights should be granted from one day to the next, with the risk of traumatizing her toddlers. After all, she’s not asking for custody. If Abbie’s parents, and Abbie, want the best for the children (who at this point don’t even know they have a mother), they should be left with their father, and slowly be introduced to the story, with pictures, video, etc. Writing letters and drawing pictures to their mother could be the start of a relationship, building up a unique situation over months. I would assume that having a mother without a voice, or without arms that can hold them, but with loving eyes speaking a language of their own (if indeed Abbie herself is still behind those eyes), is a whole lot better than having no birth mother at all in their lives, and being told the story later when it is too late to amend the situation …what “might have been” is going to be cold comfort…
It seems that Judge Shaller holds the same view of Abbie and her children.
The Ethics of Self-Sacrifice March 25, 2011
Posted by Nina Rosenstand in Current Events, Ethics, Nina Rosenstand's Posts, Philosophy of Human Nature.Tags: altruism, Fukushima, self-sacrifice, utilitarianism
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Following the story of the “Fukushima 50,” now up to 1000 workers, still working in shifts under what seems to be an increasing threat level, here from USAToday:
…Two workers have gone missing and 25 have been hurt or overexposed to radiation since the magnitude-9.0 earthquake hit March 11, according to the Tokyo Electric Power Co., which owns and runs the plant. Most of the injuries occurred during explosions that resulted from uncontrolled buildups of hydrogen and oxygen in two reactor units.The latest injuries were reported Thursday, when TEPCO said two workers were sent to the hospital after their legs were contaminated with radiation, indicating the facility remains dangerous. Gregory Jaczko, chairman of the Nuclear Regulatory Commission (NRC), says it could be weeks before the radiation is under control.”Anybody that voluntarily enters a situation that puts their lives on the line can be called a hero, and those workers certainly meet that definition,” says David Lochbaum, director of the nuclear safety project for the Union of Concerned Scientists.”I don’t know any other way to say it, but this is like suicide fighters in a war,” says Keiichi Nakagawa, associate professor in the Department of Radiology at the University of Tokyo Hospital.
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In the emergency, Japanese authorities increased the permissible radiation exposure to five times what plant workers normally are allowed in a year.
That move “ethically is a problem,” says Irwin Redlener, a pediatrician at Columbia University in New York and director of the National Center for Disaster Preparedness. “On the other hand, there are large-scale population needs and somehow that needs to be balanced. It’s basically men and women voluntarily putting themselves in harm’s way so thousands of others can be safe.”Such self-sacrifice is not uniquely Japanese, Redlener says. “It is something about human nature in emergencies that people step up to the plate in the interest of the greater good,” he says, citing battlefield troops and responders who entered the burning World Trade Center towers on Sept. 11, 2001.
The key word here, from a Western moral perspective at least, is volunteering. Willingly taking on a burden that will help others, but endanger your own life and wellbeing is what makes the ethics of altruism so challenging, and fascinating. It is hard to evaluate what cultural/professional pressures that may be involved in the current situation at Fukushima, because the Japanese tradition does value the ethics of self-sacrifice—but as long as we’re not talking about a company deliberately sacrificing its workers for the common good, utilitarian-style, a group-ethics pressure to volunteer doing helpful, but life-threatening work still requires a personal decision, and that decision is still a heroic act—even if it may be embedded in the cultural tradition, and expected in times of need. And, as the article points out, it is not unique to the Japanese tradition.
Update on the “Fukushima 50″ March 19, 2011
Posted by Nina Rosenstand in Current Events, Ethics, Nina Rosenstand's Posts.Tags: altruism, Fukushima 50, Japan earthquake
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The Guardian writes,
… plant workers, emergency services personnel and scientists have been battling for the past week to restore the pumping of water to the Fukushima nuclear plant and to prevent a meltdown at one of the reactors. A team of about 300 workers – wearing masks, goggles and protective suits sealed with duct tape and known as the Fukushima 50 because they work in shifts of 50-strong groups – have captured the attention of the Japanese who have taken heart from the toil inside the wrecked atom plant. “My eyes well with tears at the thought of the work they are doing,” Kazuya Aoki, a safety official at Japan’s Nuclear and Industrial Safety Agency, told Reuters.
Little is known about this band of heroes, except for the few whose relatives have spoken to the Japanese media. One woman said that her father, who had worked for an electricity company for 40 years and who was due to retire in September, had volunteered. “I feel it’s my mission to help,” he told his daughter.
On Wednesday, the government raised the cumulative legal limit of radiation that the Fukushima workers could be exposed to from 100 to 250 millisieverts. That is more than 12 times the annual legal limit for workers dealing with radiation under British law. Each team works as fast as possible for the briefest of periods. The pilots of the helicopters used to “water-bomb” the plant have been restricted to missions lasting less than 40 minutes.
Nevertheless, the workers have not only managed to link a power cable to one of the plant’s reactors, No 2, but they have also connected diesel generators to the No 5 and No 6 reactors, which have so far not suffered serious damage. “If they are successful in getting the cooling infrastructure up and running, that will be a significant step forward in establishing stability,” said Eric Moore, a nuclear power expert at US-based FocalPoint Consulting Group. However, the government has conceded that it was too slow in dealing with the crisis at Fukushima. Chief cabinet secretary Yukio Edano said that “in hindsight, we could have moved a little quicker in assessing the situation and co-ordinating all that information, and provided it faster”.
The fires at Fukushima have also triggered serious criticism of the plant’s design. The decision to place storage tanks close to reactors has been pinpointed as a key design error. When those reactors caught fire, they quickly triggered reactions in the storage tanks which themselves caught fire, and so the fires spread.
Altruism Unfolding March 17, 2011
Posted by Nina Rosenstand in Current Events, Ethics, Nina Rosenstand's Posts.Tags: altruism, Fukushima 50, Fukushima Daiichi, Japan
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A moving story is unfolding at the Fukushima nuclear plant in Japan: a group of engineers (now becoming known as “the Fukushima 50″ although there appear to be close to 200 individuals) who were ordered out of the structure have volunteered to keep working, at levels of radiation that may be lethal. Assuming the the story is as reported, the workers’ willingness to do the right thing while risking their lives deserves to be mentioned as a case where reality matches, or even outdoes fictional narratives of self-sacrifice.
From BBC:
One woman told the papers her father, who had worked for an electric company for 40 years, had volunteered to help.
He was due to retire in September.
“The future of the nuclear plant depends on how we resolve this crisis,” he was reported to have told his daughter. “I feel it’s my mission to help.”
…
The workers might be faceless heroes for the moment, but their bravery has won them the admiration of many Japanese.
“They are sacrificing themselves for the Japanese people,” says Fukuda Kensuke, a white collar worker in Tokyo. “I feel really grateful to those who continue to work there.”
“They’re putting their life on the line,” agrees Maeda Akihiro. “If that place explodes, it’s the end for all of us, so all I can do is send them encouragement.”
From New York Post/AP:
“My dad went to the Nuclear Plant. I never heard my mother cry so hard. People at the plant are struggling, sacrificing themselves to protect you. Please dad come back alive,” read a tweet by Twitter user @nekkonekonyaa.
“My husband is working knowing he could be radiated,” said one woman, according to ABC News.
He told her via email, “Please continue to live well. I cannot be home for awhile.”
An email from the daughter of one volunteered was shared on Japanese TV and read, “My father is still working at the plant — they are running out of food…we think conditions are really tough. He says he’s accepted his fate…much like a death sentence.”
The nearly 200 workers are rotated in and out of the danger zone in groups of 50, taking turns eating and sleeping in a decontaminated area about the size of an average living room.
I will update the story here, and also through Twitter.
Patricia Churchland at Book Works March 9, 2011
Posted by Nina Rosenstand in Current Events, Ethics, Nina Rosenstand's Posts, Philosophy of Human Nature.Tags: "Braintrust", Ethics, morality, neuroscience, Patricia Churchland
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A quick message for interested San Diegans: Patricia Churchland will be doing a reading Thursday evening , March 10:
In “Braintrust,” Patricia Churchland, professor emeritus of philosophy at UCSD, uses neuroscience to question accepted wisdom about the origins of morality.
She will be at Book Works in Del Mar Thursday at 7 p.m. for a reading.
From a San Diego Union Tribune interview:
What is new about the hypothesis you are offering?
As I see it, moral values are rooted in family values displayed by all mammals — the caring for offspring. The evolved structure, processes, and chemistry of the brain incline humans to strive not only for self-preservation but for the well-being of allied selves — first offspring, then mates, kin, and so on, in wider and wider “caring” circles.
Separation and exclusion cause pain, and the company of loved ones causes pleasure; responding to feelings of social pain and pleasure, brains adjust their circuitry to local customs. In this way, caring is apportioned, conscience molded, and moral intuitions instilled.
A key part of the story is oxytocin, an ancient body-and-brain molecule that, by decreasing the stress response, allows humans to develop the trust in one another necessary for the development of close-knit ties, social institutions, and morality.
Read more here.
