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Female Choice and Its Discontents

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Would morality be different if we had evolved from big cats instead of great apes?

Nature’s moral horrors are monstrous and plentiful. Lions exhibit a polygynous mating structure, in which males compete for territories containing groups of females and their hunting territory. A male lion usurping the territory of another will kill all the cubs sired by the previous male (in order to promote his own genetic line at the expense of others).

If we had evolved from lions instead of from Australopithecus, would we find infanticide by stepfathers to be completely morally acceptable? Perhaps more importantly, would it actually be morally acceptable? (This latter question is really a question about the existence of moral facts.)

Are some mating and survival strategies inherently more legitimate than others? Is parasitism less honorable than predation? Is predation less honorable than photosynthesis? Is K morally preferable to r? Does symbiosis have a privileged moral status?

Some of our moral feelings about the natural world are mere products of our biological history. If we see parasitism as worse than predation, it may be because we have been predators, but never parasites, and we see things from the point of view of a predator and a “host.” But we also reach for – and to a limited extent, I think, find – a more abstract moral sensibility that may be applied to the natural world and human history alike.

I suspect nearly all moral realists would agree with me that if we had evolved from lions, it would still be wrong to kill babies. Contra Wittgenstein, it is even possible that we would have come to realize that infanticide – along with, perhaps, other central aspects of our evolutionarily determined life – is wrong.

I will argue here that most of our evolutionarily important sexual behaviors are immoral and undesirable from the perspective of our most abstract, species-neutral, organism-centered perspective. Specifically, I will argue that socially imposed monogamy is immoral, despite the fact that it is a strategically viable solution to mating coordination problems and may encourage investment in socially optimal behaviors. I will argue that the social conditions necessary to enforce monogamy include reducing female economic self-sufficiency. I will argue for individual ownership of our own bodies (including a legal right to prostitution), but with the caveat that women are not morally entitled to exploit the structurally unmet sexual needs of men, either through prostitution or through economic marital support. And I will argue that while monogamy should be permissible (from individual body ownership), we are not ethically required to recognize the monogamous sexual contracts of others.

Female Choice and the Kenyan Baboons[1]

Baboon mating strategy is bimodal. Males compete for rank among themselves, and the alpha male mates with any females in estrus and prevents other males from mating with them. We can call “alpha male” one strategy. However, lower-ranking males frequently engage in years-long liaisons with a female, grooming and being groomed by her even when she is not in estrus, sleeping snuggled up with her, and even babysitting her children (who are often not his genetic children). What is the point of this “friend male” strategy? When in estrus, female baboons often sneak off out of the view of the alpha male (who may be otherwise engaged in combat) and mate with their “friend male” grooming partners, allowing the lower-ranking males mating opportunities they would not have had if not for the “friendship.”

Male baboons essentially have two choices: either compete with other males for dominance and the mating opportunities it brings, or compete/cooperate with a single female for a mating opportunity with her, unmediated by the usual dominance hierarchy. In the former situation, females do not have genuine choice as to whom they mate with; the alpha male determines this by force. The latter situation is driven almost entirely by female choice.

For much of human history, especially since the introduction of agriculture, sexual access to females has been largely controlled by competition between males, not by the individual females themselves. A female was a special kind of chattel to be sold by her parents to her husband.[2] Only very recently, and in certain enlightened parts of the world, has it been widely believed that an individual female owns herself, and is herself entitled to choose her sexual liaisons.

In baboons and humans, it often appears that female choice necessarily entails a move in the direction of monogamy. However, enforced monogamy is only a first – and very unsatisfactory – step toward true female choice, and toward individual sexual choice in general.

Monogamy as Schadenfreude

The essence of a monogamous relationship is limitation. It is a special kind of contract that is mostly characterized by promising to refrain from doing something (having extramarital sex). It is what in the law is characterized as an output contract – a contract wherein a seller promises to sell his entire output to a buyer, who in turn promises to buy the entire output. It is not, in practical terms, a requirements contract – a contract wherein a seller might promise to sell to a buyer all the goods the buyer requires. The promise entailed by monogamy is the promise not to have sex with anyone else. It is not a promise to meet the sexual needs of one’s partner (nor is this kind of promise desirable, much less enforceable – what’s less sexy than being obligated to fuck?).

The person contracting a monogamous relationship is gaining utility from his partner’s promise to reduce her own utility. It is, in essence, an agreement explicitly to benefit at the expense of one’s lover.

A more idealistic conception of love (and sex) is one in which one desires one’s lover to be happy and have as much pleasure as possible – a situation in which one derives utility directly from one’s partner’s utility. Non-monogamous paradigms (open relationships, polyamory, swinging) allow participants to be ultra-cooperators – to mutually agree to refrain from limiting each partner’s sexual opportunities.

Within nonsexual social relationships (e.g., friends), the idea of gaining utility by limiting the utility of the other is repugnant. The idea that one should shut oneself off to cooperation with all but one friend is ludicrous (and would make for a social nightmare). In the abstract, monogamy appears to be the morally worse option. So why is monogamy broadly considered the moral gold standard of sexual relationships?

It’s because our morality hasn’t yet caught up with technologies such as birth control, paternity testing, and female citizenship. It’s also because monogamy is a solution to a coordination problem. Monogamy really was the way to go when there wasn’t any birth control, a simple test wouldn’t reveal paternity, and females could not support themselves through their own efforts. From the perspective of a female under such conditions, monogamy was her best chance of having surviving offspring. And to a monogamous woman, a sexually receptive non-monogamous woman is a threat to her ability to extract resources from a male. Therefore, women – not just men – attempt to enforce chaste or monogamous behavior in other women.

In this way, in premodern societies, monogamy functions as a kind of sexual minimum wage for women – that is, it specifies that the only unit in which sex may be acquired is a whole woman for her life, and the only currency it may be acquired in exchange for is a promise of lifetime support and monogamy. This makes some amount of sense when babies are a likely result of sex, paternity is uncertain, and a woman cannot support herself. It makes a great deal less sense given that we now know where babies come from and can prevent them, we can test a baby’s DNA to determine its parentage (if that is, in fact, morally relevant), and women are as able to support themselves as men, if not more so. If all the justifications for socially imposed monogamy have disappeared, perhaps it is time for sexual monogamy to go the way of infanticide.

Given that consensual non-monogamy is an option – one that many people in our society choose – why would anyone choose monogamy? One possibility, which I think is true for many people, is that they have a special preference for monogamy, perhaps because they find sexual jealousy to be an insurmountable obstacle. Such people would freely choose monogamy even if it were not socially enforced. Another possibility, which I also think is true for many people, is that they genuinely want to have multiple lovers, but are prevented from doing so by barriers – such as lack of available partners (men), the fear of slut stigma (women), or the fear of other social sanction (both).

Economic Constraint of Female Sexual Liberty

Many heterosexual males find chastity in females to be aesthetically appealing. But females only have an incentive to be chaste when women’s ability to provide for themselves is constrained. The social conditions necessary to promote monogamy are incompatible with female economic self-sufficiency. And self-sufficiency is broadly socially desirable.

Again, the biological basis of monogamy is to promote paternity confidence and paternal investment. Because of DNA testing, legal father-child relationships and obligations, and female suffrage and economic equality, these objectives are no longer morally relevant.

In societies in which males do not heavily invest in their sexual partners or their children, females have more sexual liberty.[3] Conversely, in societies in which women are economically dependent on males and are structurally prevented from being economically self-sufficient, sexual chastity (for women) is strictly enforced. For this reason, we should be extremely suspicious of norms of sexual chastity.

Supporting a Wife

Sexual chastity, then, is a tool (whether wielded by society or individual women) to get men to invest in wife and child. Children are morally entitled to investment from their parents, at least where their parents voluntarily conceived and bore them. Children are unable to provide for themselves. However, it is far from clear that an adult woman is morally entitled to seek investment from a man.

Women experience sexual desire for men, but male sexual services to women are so oversupplied that their value is zero (or even negative, at times). Women are born with[4] a naturally occurring, enormously desirable “resource” largely unrelated to productive activity, or to any morally relevant characteristic. Men have no comparable resource.

Women are in the position of a hereditary landlord – born with a desirable resource that others desire and are willing to “pay” for (whether in currency or otherwise). But while I do feel that women should be properly considered the “owners” of their bodies, this does not entail that we should legitimize the equivalent of rent-seeking in women. Women are morally entitled to decide who they have sex with, and to have sex with anyone, for any reason – including, I think, for money or the promise of lifetime monogamy and economic support. But this does not mean we as a society should legitimize such transactions, either with state-sponsored marriage or through slut stigma.[5]

Restraining Women’s Sexual Freedom: Cui Bono?

Some men and some women benefit from restraining women’s sexual freedom. Men who have the resources to do so and wish to “purchase” a female for life have an incentive to restrict the sexual freedom of their “property.” Similarly, the subset of women who wish to attract such lifetime investment benefit from restricting the sexual freedom of other women.

But this is not to say that ALL women or ALL men benefit from restricting the sexual freedom of women. In fact, as I have argued, most people would benefit from lifting most of the societal sexual restrictions currently in place. Societal restrictions on sexual freedom function as a governmental taking: they prevent individuals from using their resources for their own pleasure, for the alleged benefit of the group (or at least those in positions of power in the group). Many writers, both male and female, confuse the issue by assuming group heterogeneity of preference. But “good for women as a group” does not justify an involuntary welfare transfer from individual women to the group, especially with a resource as intimately connected to the individual’s body as sex.

Are Married Folks Morally Off-Limits?

Long-term output contracts are rare, and are generally entered into at arm’s length. Lifetime output contracts executed under conditions of undue influence (inherent in almost any dyadic sexual relationship) are especially suspect compared to other contracts. And they are frequently entered into by young participants with poor access to information and a great deal of hormone intoxication.

The more a contract is obtained by shady means, the less we should feel inclined to enforce or abide by the contract. Contracts obtained by force or fraud are not enforceable at all, for instance. For these reasons, we are not always morally obligated to respect the lifetime sexuality output contracts of others. Doing so in fact assists with the undesirable rent-seeking behavior described above. It does not make sense to expend a huge amount of resources enforcing long-term contracts, when little is expended in making sure those contracts are voluntary and informed, and that other options exist.

Respecting property rights is as much a voluntary act as asserting property rights. We may be morally entitled to have some property rights enforced, but “property rights” in the private actions of agents that do not directly affect us are extremely questionable. When we respect property rights, we are actively giving support to the institutions and policies that created those property rights. I have argued that monogamy is broadly socially undesirable; respecting the lifetime sexuality output contracts of others when one party wishes to “breach” his or her contract promotes monogamy and the flawed social policy on which it rests.

How Will the Sexual Market Clear?

To review, women are born with a resource unrelated to productive effort. Men are born desiring this resource, but without any comparable resource. If material transfers to women from men in exchange for sex are morally undesirable (and I think they are), how will men’s sexual needs be met?

One thing to remember is that the sexual market is far from clearing in its natural state. This imposes a great deal of suffering on men.

As humans, we intuitively feel that sex should be a gift. Sex provided enthusiastically, out of an altruistic desire to please one’s partner and to be sexually pleased, is the ideal. As I have argued, this is incompatible with sex-for-resource-extraction (either in the form of marriage or of prostitution). How will the non-monetary market (gift economy) for sex ever clear when men’s sexual services are worth only a tiny fraction of the value of female sexual services?

One solution is already being tried by a growing group of men. Sexual seduction techniques are really a way of learning to provide better sexual services to women in a way that they desire – increasing the value, to women, of male sexual services and making a gift economy possible for at least a lucky subset of the population.

Another solution is only possible on an extremely macro level: increase the ratio of women to men (while maintaining female economic self-sufficiency). This was “tried” in a natural experiment involving the Kenyan baboons mentioned earlier. The most dominant and aggressive males, but not the females or less aggressive males, would raid a nearby open garbage pit. As a result, those dominant males all contracted tuberculosis from meat refuse and died, nearly doubling the female-to-male ratio.

The result was a surprising cultural change in the affected baboon population. Male-female grooming drastically increased – males were groomed by females more frequently, and less time passed between a new male arriving at the troupe and his first being groomed by a female. The stress experienced by low-ranking males plummeted, measured both by prevalence of anxiety behaviors and measurements of the stress-related hormone cortisol. Essentially, everybody chilled the fuck out.

So one solution to the problem of the male-female sexual market not clearing is just to have fewer males – especially males of the type who attempt to subvert female choice. A rare male is more valuable than an oversupplied male. The sexual market could clear as a gift economy under those circumstances.

1. Sources for this section include Barbara Smuts’ book Sex and Friendship in Baboons and the article A Pacific Culture among Wild Baboons: Its Emergence and Transmission by Robert M. Sapolsky and Lisa J. Share (2004). You may also enjoy this Radiolab episode about the change in baboon culture.

2. Except, of course, in societies that utilize a dowry system, which tend to be societies that enforce monogamy, thereby driving up the value of high-quality males. Women generally do not choose their own mating partners in dowry societies; they are still very much property. As Elizabeth Cashdan puts it (in “Women’s Mating Strategies,” Evolutionary Anthropology 5:134-143, 1996),

…cross-cultural analysis shows that the co-occurrence of stratification with socially-imposed monogamy is the best predictor of dowry, although it is also found in the upper strata of some extremely stratified polygynous societies. We might wish to add to the criteria of stratification and socially imposed monogamy the additional one of degree of female dependence on male investment. Competition for investing mates should be most intense where the payoffs to such investment are highest, hence greater economic independence of women might be expected to discourage the prevalence of dowry payments, even in monogamous, stratified societies. [Emphasis mine.]

3. See, e.g., Gaulin, S.J.C., and Schlegel, A., “Paternal confidence and paternal investment: A cross-cultural test of a sociobiological hypothesis. Ethol Sociobiol 1:301-309 (1980), and Hartung, J., “Matrilineal inheritance: New theory and analysis.” Behav Brain Sci 8:661-668. Cited in Cashdan (1996), Note 2 (supra).

4. Okay, not “born with,” but you know what I mean.

5. This is why I find it surprising that the “men’s rights” camp can so frequently be found attempting to re-impose slut stigma. Slut stigma is directly opposed to female choice; most men, especially men into “game,” benefit directly from enhanced female choice (one-on-one competition and body ownership).

Written by Sister Y

April 1, 2011 at 9:00 pm

The Patriarchy, the Gynocracy, and Other Comforting Myths of Struggle

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This post was very sweetly nominated for the 3 Quarks Daily Philosophy Prize. I think Karl Smith’s Pessimist Manifesto articulates the same philosophical points more generally and better.

Conspiracy theories are comforting. They posit an enemy – “bad guys” who are responsible for the mess we’re in – and they give us a group to imagine we’re struggling against, allowing us to be the “good guys.”

Patriarchy is, of course, real – in the Sudan, in Afghanistan, and for tens of thousands of years of human history. “Males dominate public/political realm” is on D.E. Brown’s list of human universals; it characterizes every human society that has ever been studied. Contrary to the wishes of wiccans and the like, there never have been any female-dominated societies.

In the modern West, however, almost all legal barriers to gender equality have been removed – as well as many practical ones (e.g., birth control, abortion, and the information economy). So why aren’t all our problem solved? Why do men still commit the vast majority of lethal violence? Why do men still “dominate the public/political realm”? Why aren’t there as many female math professors as male math professors? Why are female leading actors still mostly young and beautiful?

The comforting conspiracy theory is that all this is from socialization. Boys and girls are somehow influenced, from a young age, to take on the gender roles that they do. If we “good guys” could only change this socialization, then all the problems attributed to patriarchy would vanish.

But only an evolution denier could hold such a position (and, indeed, many feminists are evolutionary psychology deniers). A species with (historic and present) effective polygyny as high as ours is never going to achieve gender equality in anything but a legal sense.

And gynocracy, of course, is real, too – at least recently, in the West. While there are few situations in which the law prefers men over women, there are many situations in which the law protects (and sometimes “protects”) women at the expense of men’s interests. Here are a few:

  • By United States federal law, baby girls may not have their genitals mutilated, but baby boys may.
  • The near-universal prohibition on prostitution primarily affects men’s interests, because men are nearly the sole consumers of sexual services of both male and female prostitutes (fantasies like the television show Hung notwithstanding). A male who is unwilling or unable to enter a mutual sexual output contract has few legal options for obtaining sexual services – certainly a very important part of human happiness.
  • For a female, consent to sex does not equal consent to have and support a child. For a male, it does. A man may be forced to support a child he did not wish to have merely because he is the genetic parent.
  • On the other hand, for a female, being the genetic parent is enough to establish parental rights to the child. A male must often demonstrate more than genetic paternity – e.g., a relationship with the child or attempt to support the child – in order to have parental rights recognized at law.

The above examples of what might be termed “gynocracy” are wrong, and should be rectified. But will all the problems between men and women disappear if only we get the right legal system in place? If it didn’t work for women, why would we expect it to work for men? Or for any other oppressed group?

Evil exists. But there is no “enemy” except ourselves. Evolution has created organisms that compete with each other – intrasexually as well as intersexually. Our organism has developed the concepts of “good” and “evil,” “fairness and “cheating,” that help us live in large groups and compete successfully. But all the “good” and “fairness” in the world does not guarantee human happiness. In fact, it is human suffering that is guaranteed.

Conceiving of problems as struggles between us and our enemies is problematic because it gives false hope – hope that one can “win” the struggle. If only the right people were in charge, we think, things would be alright.

But the hope is a false one. Problems such as those between men and women are deep, systemic, and insoluble. They are part of our nature and will always exist. If we perpetuate our species, we perpetuate the problems. There will never be a time when “it was all worth it” – when we can look back on our previous struggles and pat ourselves on the back.

As we perpetuate our species, we do so on the backs of the suffering. And always shall.

On the curious proposition that women are as violent as men in relationships, see also my Demonic Males and Attack Heifers: On the Sex Ratio of Marital Violence.

Written by Sister Y

July 23, 2010 at 12:03 am

How Babies Destroy Your Fuckability: Male Edition

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Having children makes people less happy.

But more specifically, having a child reduces both a man’s expected frequency of intercourse and quality of his sexual partners. This is true both for a monogamously married man and for a man who does not have an exclusive sexual relationship with the mother of his child. Choosing to reproduce virtually guarantees a worse sex life for a man than he would have had if he had remained childless.

In our society, it is a little disingenuous to speak of a man “choosing” to have a baby. As I have previously discussed, men have zero reproductive rights in our legal system, beyond choosing to avoid sex altogether or to have a vasectomy. However, although the final say is not theirs, men often participate in the decision to procreate. I wish to present an argument from self-interest why men should use what little reproductive power they have to avoid reproducing.

You and Your Baby Mama

The fact that having a child destroys one’s sex life in the context of a marriage is a cultural axiom. In this case, it appears that stand-up comics are, in fact, in touch with empirical reality.

Having a child has disastrous consequences for married couples’ sex lives. 60% of females report decreased frequency of sexual intercourse six months after the birth of her first child than before pregnancy.[1] How much less frequent is intercourse? Half. Frequency of sex eight months after the birth of the first child is about half the (already pretty dismal) pre-pregnancy sexual frequency levels, as reported by both men and women.[2] Eight months after birth, 64% of women and 47% of men reported having sex five times or less per month, compared to (“only”) 29% of women and 15% of men pre-pregnancy. Id. Both men and women were much more likely to rate their sex lives as “not very good” or “poor” compared to pre-pregnancy. Id.

Is the decrease in sexual frequency a byproduct of fatigue? Not really. Levels of fatigue do not significantly predict frequency of intercourse after four months postpartum.[3] Being a great dad who changes diapers will not necessarily get you more sex. Breastfeeding massively reduces sexual frequency[3] – but it’s hardly responsible to avoid breastfeeding in order to have more sex.

Human Mate Selection: Effects of Reproduction

In all the research that has been done on mate selection in humans, two themes[4] recur:

  1. Men care mostly about physical beauty.
  2. Women care most about wealth and earning capacity.

Nature is perverse; having a child, while certainly a fitness-promoting act, comes with serious fitness consequences, most saliently:

  1. A woman’s physical appearance is damaged greatly by pregnancy.
  2. A man’s financial prospects are damaged greatly by having social responsibility for a child.

The most obvious effect of pregnancy on women is postpartum obesity. A Brazilian study found that 35% of each kilogram of weight gained during pregnancy was retained nine months postpartum – even after adjustment for age, pre-pregnancy BMI, body fat at baseline, and years since first parturition.[5] But even women who maintain their weight are affected; every year, thousands of women are rendered clinically unfuckable by pregnancy. Stretch marks, loose skin, horrific changes in body shape, varicose veins, scarring, vaginal muscle weakness, and the incredibly common pelvic floor disorder are all consequences of normal pregnancy.

These are certainly reasons for a woman to avoid pregnancy – but, realistically, a man considering bringing children into a monogamous partnership should be aware of these factors as well. Can you really promise to be faithful – forever! – to a woman who will suddenly become much less attractive, and most likely never really recover? Even if you’re married to Cindy Crawford, pregnancy will take its toll.

Impact on Standard of Living

Most people, of course, do not remain in monogamous partnerships for their entire lives – even those who have promised to do so, and brought children into the world based on that promise. How will your sex life be as a single dad?

First of all, you will have less money. A LOT less money. Methods used to calculate child support vary by state, but expect to pay one quarter to one third of your income – much more if you have sired more than one child. A California man who makes $3000 per month, whose former wife is not employed, will pay $559 for one child – $895 for two children – per month. (Join the fun – calculate your expected child support award in California!)

Not only is your actual earning capacity reduced, but the existence of your child advertises to your potential sex partner that you are less able to provide for her and her hypothetical future children.

It’s not just money, either. Your time and attention are valuable resources, and they are permanently affected by having a child. The above child support calculation assumes a visitation schedule where the visiting parent has the child 20% of the time. In practice, that means half your weekends, and then some. The fact that you have less time, money, and attention makes you a much less attractive potential sex partner to a woman – if you even have time to date.

All this is intended to appeal to self-interest. But being realistic about one’s future prospects helps one make responsible decisions about the future – and that’s not selfish at all. Fewer babies means more sex – and that’s good for everyone.

Your unborn children won’t thank you – but they would if they could.

1. Kumar, R., H.A. Brant, and K.M. Robson. Child-bearing and maternal sexuality; a prospective study of 119 primiparae. J. Psychosom. Res. 1981; 25(5): 373-383.

2. Dixon, M., N. Booth, and R. Powell. Sex and relationships following childbirth: a first report from general practice of 131 couples. British J. General Practice 2000; 50:223-224.

3. De Judicibus, M.A. and M.P. McCabe. Psychological factors and the sexuality of pregnant and postpartum women – Statistical Data Included. Journal of Sex Research, May 2002.

4. See, e.g., Fisman, R., S.S. Iyengar, E. Kamenica, and I. Simonson. Gender differences in mate selection: Evidence from a speed-dating experiment. The Quarterly Journal of Economics, May 2006.

5. Gilberto Kac, Maria H.D.A. Benício, Gustavo Velásquez-Meléndez, Joaquim G. Valente, and Cláudio J. Struchiner. Gestational Weight Gain and Prepregnancy Weight Influence Postpartum Weight Retention in a Cohort of Brazilian Women. J. Nutr. 134:661-666, March 2004.

Written by Sister Y

July 2, 2010 at 8:57 pm

Men, Women, Suicide, and Guns

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The generally accepted figure is that American women attempt suicide about twice as often as men, but men actually commit suicide about four times as often as women. The disparity between male and female suicides is often explained in terms of psychological sex differences:

“Women process their experiences with friends. They discuss their feelings, seek feedback and take advice,” Murphy says. “They are much more likely to tell a physician how they feel and cooperate in the prescribed treatment. As a result, women get better treatment for their depression.”

And the usual story to explain the disparity between female suicide attempt and female suicide success goes something like this:

“An attempted suicide is not really an attempt at suicide in about 95 percent of cases. It is a different phenomenon. It’s most often an effort to bring someone’s attention, dramatically, to a problem that the individual feels needs to be solved. Suicide contains a solution in itself,” he says.

In attempted suicide, both men and women tend to use methods that allow for second thoughts or rescue. Murphy says that when people intend to survive, they choose a slowly effective, or ineffective, means such as an overdose of sleeping pills. That contrasts to the all-or-nothing means like gunshots or hanging used by actual suicides.

Those are the numbers, and that is the traditional story: more men want to kill themselves, so they choose more lethal methods. More women are just being dramatic, so they choose pills.

Now consider the data from my previous post. When lethal methods are more known and available to women (physicians, chemists, veterinarians), they commit suicide more often (as do men, but not as much). And consider the most lethal, most frequently used method of all for suicides: the gunshot. Couldn’t the fact that women successfully commit suicide less frequently than men be explained by the fact that women, by and large, own fewer guns?

How big is the disparity in gun ownership? Based on Gallup polls and census data, a man is about three times as likely as a woman to own a gun. Women are, of course, not prohibited from gun ownership as a group, but they are much less likely than men to be exposed to guns and learn how to use a gun. A factor of three difference in gun ownership may go a long way to explaining the disparity in suicide success compared to attempt, rendering the psychological explanation largely unnecessary. Of course, women who choose gunshot as a method of suicide frequently succeed; but we should not be so quick to claim that those who choose other methods that don’t succeed just don’t really want to die. Perhaps large numbers of them do not know enough about gun acquisition and use to feel comfortable choosing this method.

This brings up another issue, which is how we tell when a suicide or attempted suicide “really wanted” to commit suicide. Just because someone refuses to use a method available to him, should not in and of itself make us suspect that he “doesn’t really want” to kill himself, any more than someone’s rejection of a particularly nasty medical intervention should tell us that person “doesn’t really want” to live. Suicides face different barriers, legal and practical, in achieving their ends. It’s ridiculous to use willingness to overcome one particular society’s set of barriers as the litmus test for whether someone wants to die enough. Many people do not wish to die by gunshot wound, but definitely wish to die, and would gladly die if better means were available – easier to accomplish, more comfortable, more certain, less ghastly for discoverers, and less likely to result in sequelae. Just because someone will not, or cannot, shoot himself in the head or slit his jugular vein should not entitle us to presume that he does not really want to die.

Edit: In Bangalore, India, more women commit suicide than men. The most common method is to use the extremely lethal industrial poisons available in India but not in the United States. This casts doubt on the theory that fewer women commit suicide because fewer women want to, and inclines one to think about the alternative hypothesis that women and men prefer different means, which are differentially available in the United States.

Cultural factors are, of course, not ruled out, but neither are they ruled out in the case of fewer female suicides in the United States.

Written by Sister Y

April 13, 2008 at 3:28 am