You did not understand the grandparent.
"Suckers" is a normatively loaded expression, one generally interpreted to be condescending. (Dictionary.com: "sucker: Informal: a person easily cheated, deceived, or imposed upon.")
This is not remotely in question and quoting from the dictionary for the word 'sucker' is condescending and bizarre. I went out of my way to make it clear that my argument is that you were condemning the wrong thing, an objective thing that is other than the normative claim present. You criticize not something for which I merely have a different opinion, it is something that is not subject to opinion at all.
I'm aware of the difference between preferences and decisions
This may be the case but your comments do not apply such awareness to the context.
I'm not saying that you necessarily intended your comment to sound condescending and aggressive, but that's how it comes off as.
Neither condescension nor aggressiveness are things that I would try to deny. For the issue of human vulnerability to detrimental sexual influence I actually consider them a right and appropriate response. That position of mine is one with which it is possible to disagree and condemn (even though such behavior should be discouraged). But saying things that don't make sense while condescending, well, that is one of the unforgivable curses.
This is not remotely in question and quoting from the dictionary for the word 'sucker' is condescending and bizarre.
My apologies, then. No condescension was intended, but this community is known to have both a large number of people on the autistic spectrum as well as non-native speakers of English. I have personally used offensive language without realizing it to be that, in the past (though not on this site, I hope).
I think I got what you're saying now, but just to be sure. When you said:
...I do make the particular presumptive normative implication tha
Many of us are familiar with Donald Rumsfeld's famous (and surprisingly useful) taxonomy of knowledge:
But this taxonomy (as originally described) omits an important fourth category: unknown knowns, the things we don't know that we know. This category encompasses the knowledge of many of our own personal beliefs, what I call unquestioned defaults. For example, most modern Americans possess the unquestioned default belief that they have some moral responsibility for their own freely-chosen actions. In the twelfth century, most Europeans possessed the unquestioned default belief that the Christian god existed. And so on. These unknown knowns are largely the products of a particular culture; they require homogeneity of belief to remain unknown.
By definition, we are each completely ignorant of our own unknown knowns. So even when our culture gives us a fairly accurate map of the territory, we'll never notice the Mercator projection's effect. Unless it's pointed out to us or we find contradictory evidence, that is. A single observation can be all it takes, if you're paying attention and asking questions. The answers might not change your mind, but you'll still come out of the process with more knowledge than you went in with.
When I was eighteen I went on a date with a girl I'll call Emma, who conscientiously informed me that she already had two boyfriends: she was, she said, polyamorous. I had previously had some vague awareness that there had been a free love movement in the sixties that encouraged "alternative lifestyles", but that awareness was not a sufficient motivation for me to challenge my default belief that romantic relationships could only be conducted one at a time. Acknowledging default settings is not easy.
The chance to date a pretty girl, though, can be sufficient motivation for a great many things (as is also the case with pretty boys). It was certainly a good enough reason to ask myself, "Self, what's so great about this monogamy thing?"
I couldn't come up with any particularly compelling answers, so I called Emma up and we planned a second date.
Since that fateful day, I've been involved in both polyamorous and monogamous relationships, and I've become quite confident that I am happier, more fulfilled, and a better romantic partner when I am polyamorous. This holds even when I'm dating only one person; polyamorous relationships have a kind of freedom to them that is impossible to obtain any other way, as well as a set of similarly unique responsibilities.
In this discussion I am targeting monogamy because its discovery has had an effect on my life that is orders of magnitude greater than that of any other previously-unknown known. Others I've spoken with have had similar experiences. If you haven't had it before, you now have the same opportunity that I lucked into several years ago, if you choose to exploit it.
This, then, is your exercise: spend five minutes thinking about why your choice of monogamy is preferable to all of the other inhabitants of relationship-style-space, for you. Other options that have been explored and documented include:
These types of polyamory cover many of the available options, but there are others; some are as yet unknown. Some relationship styles are better than others, subject to your ethics, history, and personality. I suspect that monogamy is genuinely the best option for many people, perhaps even most. But it's impossible for you to know that until you know that you have a choice.
If you have a particularly compelling argument for or against a particular relationship style, please share it. But if romantic jealousy is your deciding factor in favor of monogamy, you may want to hold off on forming a belief that will be hard to change; my next post will be about techniques for managing and reducing romantic jealousy.