> You can view women as a group or tribe, competing against other groups or tribes, or you can view each person as an individual with one of the characteristics being gender.
This distinction results from a poor understanding of what you call the "collectivist view". This approach does not view a social group as a constructive set -- a tribe as you call it -- but as an empirical, emergent set. The idea is that certain shared experiences that arise in society create a correlation of viewpoints and goals. Note that this isn't a statistical construct alone but also a social construct. If social dynamics give rise to certain shared experiences, then the shared experience would likely give rise to certain shared views and goals. Once again, this is not a philosophical question, but an empirical one. It either really happens or it doesn't.
Either women statistically have common goals or they don't (they do). This isn't a tribe also because a single person can be part of many such correlative social groups. A woman could be working-class and share goals with other working-class people (men and women).
In other words, I don't think that there is a difference in philosophy, but a difference in a philosophy vs. empiricism. One side says that philosophically every individual is on his own (based on the premises that the people holding this view seem to accept), while the other groups says, well, maybe, but in practice there are clear group dynamics that arise and can be seen empirically.
> One woman isn't really helped by another woman being in the government.
How do you know?
> The tribal point of view does the opposite: rather than de-emphasising characteristics irrelevant to the situation at hand, it amps up those characteristics in a tribal us-vs-them conflict situation.
Nah I think that that's just the common description among those who oppose the liberal view, and is usually a result of failing to notice what the demands really are. It's not us-vs.-them but a group that is empirically and statistically found to have opposing interests to those of another group. What you call "tribal conflict" is either empirically found to be real or it isn't; I don't think it can be argued against based on some philosophical notion.
For example, statistically and empirically women get pregnant more often then men. Statistically and empirically, the father is less likely to care for the child than the woman. As a result, statistically and empirically, issues relating to abortion, contraceptives or day care affect the lives of women more than men.
For example, statistically and empirically women get sexually assaulted and harassed more than men. Statistically and empirically, then, issues relating to sexual harassment/assault laws matter affect the lives of women more than men.
For example, statistically and empirically, women get paid less than men for doing the same job. Therefore, statistically and empirically women are more interested in pay-equity laws.
>Therefore, statistically and empirically women are more interested in pay-equity laws.
I don't think that actually follows:
1. People are perfectly capable of caring for injustices they don't experience personally. E.g. men being interested in pay-equity laws not because it would benefit them, but because of a belief that they are necessary for a just society.
2. People are also perfectly capable of acting against their best interests. E.g. women being against pay-equity laws because <insert reason why women "deserve" to be paid less>.
Which is why I said statistically and empirically. As to men caring about this too, this is obviously possible, but even if they care, they are less affected, so they may prioritize it less. Like the joke about the chicken and the pig vis-a-vis breakfast: The chicken is involved, but the pig is committed!
I am quite affected by pay equality. The presence of it with my current employers means that we have much better demographic representation here. We're able to retain a lot of good engineers/scientists that happen to be women or minorities, that at a previous employer would have left due to the pay disparity (or silently or loudly suffered, affecting work performance and morale).
I simply mean that some time between 300 BC and 2016 AD somebody figured out that the human mind is great at explaining pretty much anything, so between bouts of solemn cogitation we might want to check out what's really going on in the real world just to make sure that we're on the right track.
Logic is obviously necessary, but as today we know that our universe is not a logical tautology, just one of many possible-Kripke-worlds, different models for the logic can lead to different results, so opening the window from time to time to see which of the possible worlds we actually live in is a good idea.
This distinction results from a poor understanding of what you call the "collectivist view". This approach does not view a social group as a constructive set -- a tribe as you call it -- but as an empirical, emergent set. The idea is that certain shared experiences that arise in society create a correlation of viewpoints and goals. Note that this isn't a statistical construct alone but also a social construct. If social dynamics give rise to certain shared experiences, then the shared experience would likely give rise to certain shared views and goals. Once again, this is not a philosophical question, but an empirical one. It either really happens or it doesn't.
Either women statistically have common goals or they don't (they do). This isn't a tribe also because a single person can be part of many such correlative social groups. A woman could be working-class and share goals with other working-class people (men and women).
In other words, I don't think that there is a difference in philosophy, but a difference in a philosophy vs. empiricism. One side says that philosophically every individual is on his own (based on the premises that the people holding this view seem to accept), while the other groups says, well, maybe, but in practice there are clear group dynamics that arise and can be seen empirically.
> One woman isn't really helped by another woman being in the government.
How do you know?
> The tribal point of view does the opposite: rather than de-emphasising characteristics irrelevant to the situation at hand, it amps up those characteristics in a tribal us-vs-them conflict situation.
Nah I think that that's just the common description among those who oppose the liberal view, and is usually a result of failing to notice what the demands really are. It's not us-vs.-them but a group that is empirically and statistically found to have opposing interests to those of another group. What you call "tribal conflict" is either empirically found to be real or it isn't; I don't think it can be argued against based on some philosophical notion.