All your doomsaying about the negative consequences of perceiving someone as they want to be perceived is bullshit. I perceive otherkin properly all the time and I can still deal with their body stuff effectively. You’re trying to start a panic over nothing.
I’m not doomsaying about anything. I only say that we shouldn’t reject that otherkin are physically people. You can treat them differently from a social perspective - as you probably should and as you do, but it doesn’t erase that they are physically human.
And honestly, it’s much less of a deal than you think it is. Society operates social categories, doctors and other people for whom it is important operate physical ones. The debate we currently have is really about defining those social categories.
You say you can effectively deal the otherkin’s body stuff - you do it exactly because you know they are physically human, and any body stuff they may have is directly corresponding to human anatomy and physiology.
What you essentially try to defend is the social side of it, the perception I have of these people. You want them to be socially treated differently from human - and I don’t mind that in a slightest.
I’m only saying you cannot impose a new physical reality in which bodies of otherkin are not human - they are human, that is alright and it doesn’t mean otherkin should be socially treated as humans. Socially, they are not.
But in that we delve further and further from the objective reality we talked about, because the entire field of social interactions is a construct, too. A useful and great one, the one I have no intention to reject - but a construct, and since you deeply care about that, I’m gonna highlight it again.
All your doomsaying about the negative consequences of perceiving someone as they want to be perceived is bullshit. I perceive otherkin properly all the time and I can still deal with their body stuff effectively. You’re trying to start a panic over nothing.
I’m not doomsaying about anything. I only say that we shouldn’t reject that otherkin are physically people. You can treat them differently from a social perspective - as you probably should and as you do, but it doesn’t erase that they are physically human.
And honestly, it’s much less of a deal than you think it is. Society operates social categories, doctors and other people for whom it is important operate physical ones. The debate we currently have is really about defining those social categories.
You say you can effectively deal the otherkin’s body stuff - you do it exactly because you know they are physically human, and any body stuff they may have is directly corresponding to human anatomy and physiology.
What you essentially try to defend is the social side of it, the perception I have of these people. You want them to be socially treated differently from human - and I don’t mind that in a slightest.
I’m only saying you cannot impose a new physical reality in which bodies of otherkin are not human - they are human, that is alright and it doesn’t mean otherkin should be socially treated as humans. Socially, they are not.
But in that we delve further and further from the objective reality we talked about, because the entire field of social interactions is a construct, too. A useful and great one, the one I have no intention to reject - but a construct, and since you deeply care about that, I’m gonna highlight it again.