Before i delve further into the misconferral of authority by antifluoridationists, an i’d like to make point about scientific consensus that i neglected in my previous post. It is easy to think of scientific knowledge as essentially static, with the occasional fact or theory being overturned when new evidence surfaces. We imagine scientific knowledge as a sort of pyramid, with the most reliable knowledge composing the base and provisionality increasing as we move upward. While this model is useful for making the quintessentially (Humean–)Bayesian–Pricean point that stronger evidence should more strongly inform our beliefs, it falls apart as soon as we widen our scope from the single
Providence province to which the pyramid aspires. The sciences are not independent avenues of discovery, as imagery of a field of pyramids might suggest, but highly interdependent configurations of highly intradependent evidences and interpretations.
To draw an analogy of my own: The highly symbolic and culturally entangled concept of gender is not reducible to the space determined by orthogonal (and necessarily binary) spectra of identity, expression, “biological” sex, and attraction; it involves the highly nontrivial and individualized interplay of these factors, each of which in turn arises from the interplay of several distinguishable (if not wholly distinct) factors. A perhaps preferable model of gender is the graph representation of these interrelations: a node for each factor and edges tying them together, with the understanding that any particular node (say, “attraction”) may dissolve into a subnetwork of factors (intimacy, arousal, sexuality, satisfaction, saturation, etc.) on closer scrutiny.
Similarly, out of the intricate network of implications, corroborations, constraints, and tensions that connect elements of our aggregate body of facts and interpretations arises a web of knowledge. Moreover, this web may be anywhere localized, as though sliding a magnifying lens over a paper map, so that all our knowledge may be interpreted in terms of its relevance, or “consequential proximity”, to one’s topic of choice. Ultimately no particular discipline or theory is more “central” than any other.
I’m been having a bit of back-and-forth with commenter OaringAbout on skeptic extraordinaire Steven Novella’s Neurologicablog. They brought up the increasingly tangentially familiar (and very plausibly artificial) equity–gender divide among feminists, in response to which i asked for some examples within the so-called “community of reason”. They obliged, somewhat, and while checking their claims, citing sources, and formulating my response, i synthesized some ideas i’d not taken the time to before—though admittedly with limited confidence in some of it. So, it seems appropriate to put it here as a touchstone, even (especially) if i’m forced to recant some of it in light of new evidence. But do read the background of the conversation first (and apologies in retrospect for the opportunistic moralizing at the outset).
@OaringAbout, thanks for responding. I have a few problems with your setup, though i don’t think they need to tint the rest of this exchange. One is that, while you seem partial to literalism (judging from the links you provided), you are willing to conclude from circumstantial evidence that people believe things that they have not said. The other is that likening the drawing of provisional conclusions based on circumstantial interpersonal evidence, perhaps analogous to journalism, to a bona fide science strikes me as unnecessarily haughty and perhaps hazardously self-assuring. (If i understand the chronology, for instance, evolutionary theories existed before fossils were understood as such, and Darwin’s early work was not based on fossils at all.)
To put us more in alignment: I don’t doubt that several feminists are antagonistic toward and perhaps even in denial of the science of sex and gender differences. What i doubt is that any prominent feminists identified with atheism or skepticism as movements or communities are so antagonistic. There is, however, widespread criticism among these feminists of the tendency of other feminists or atheists or skeptics toward biological determinism, loosely speaking the opposite extreme from tabula rasa along the traditional nature/nurture axis (itself, i understand, outdated in the face of such interactions as gene-environment interactions).