“The so-called “wisdom” of the world is rife with incoherencies. One of the more trendy and pernicious examples of our time is transgenderism. Like relativism, transgender philosophy looks compelling, maybe even commonsense, on the surface. But when you examine it closely, you discover that it devours itself, like the Ouroboros, the creepy ancient symbol of a snake devouring its own tail.
Consider that transgenderism, or at least one form of it, claims that an individual’s identity as male or female—that is, his understanding of himself—can be in conflict with the biological sex that he was conceived with. A biological male, so it’s argued, can have a female gender identity, and vice versa.
Here is where the snake begins to devour its tail. Consider a male who thinks his gender identity is female. He identifies with the female form because he thinks his gender identity is female. He may even seek to assimilate such a form via surgery and doctor-prescribed hormones.
But already we’re running into problems. Our gent denies the connection between biological sexual forms and gender identity. That is to say, he thinks his biological maleness doesn’t indicate his gender identity. But at the same time, he’s seeking a connection between gender identity and biological sexual forms insofar as he identifies with and seeks to take on the female form to match his female gender identity.
What does this amount to? A contradiction: there’s no connection between biological sex and gender identity, and yet there is a connection, at the same time and in the same respect.
Now, an advocate of transgenderism might counter, “Well, for some, it’s not the biological female form that the man might identify with, but rather the female form that’s socially constructed: the wearing of high heels, makeup, long hair, and a curvy figure.”
But the same logical problem arises. If the socially constructed male form (the wearing of flat shoes, short hair, robust figure, etc.) is not indicative of one’s gender identity, then the socially constructed female form would not be indicative of one’s gender identity, either. And if that’s the case, then in principle, there is no way for the man to identify with the socially constructed female form because such a form isn’t connected to a female gender identity. So, in this scenario, like the above, we would have to deny the connection between gender identity and socially constructed maleness or femaleness and affirm that same connection at the same time and in the same respect. That’s a contradiction, which we can’t accept.
There’s another way in which the transgender philosophy is logically incoherent: it ends up defining woman in terms of what it means to be a woman. To the question, “What is a woman?”, a transgenderist only can give one answer: “a person whose gender identity is female.” The answer can’t be a biological female because transgender philosophy separates gender identity from biological sex. Nor can the answer be female social stereotypes since gender identity is supposedly innate, and thus, it’s supposed to precede such stereotypes. Therefore, female gender identity is the only game in town when it comes to defining what a woman is.
Can you see the problem here? Let me help you out: it’s a vicious circle! This view of woman defines the word in terms of woman, inserting what we’re trying to define into the definition. It’s a recursive nightmare, again like our friend the Ouroboros.
Another problem emerges: to what does female gender identity refer? If it refers not to biological sex, or to societally enforced norms, or to the inner sense of self (lest we end in a vicious circle), then female gender identity seems to refer to nothing. As philosopher Robert P. George puts it, “there seems to be no ‘something’ for [the inner sense of gender identity] to be the sense of.” If female gender identity refers to nothing, then it’s unintelligible.
The only way out here is to say there’s no difference whatsoever between a male and female gender identity. But that would exclude many people who are accepted as members of the “trans” community, like our gent above. So maybe the transgender philosophy is not so inclusive after all.
It’s important to emphasize that the above critiques are aimed at the ideas or the ways of thinking that transgender philosophy embodies. They are not aimed at the individuals who may have legitimate confusion regarding their sexual identity. Our hearts go out to these people, and we love them. And it’s precisely because of our love for them that we expose the logical incoherencies of the transgender philosophy. We are made for truth. And that’s the only thing that will make us truly happy!”
Love & truth,
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "“Si comprehendus, non est Deus.” -St Augustine, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "And above all, be on your guard not to want to get anything done by force, because God has given free will to everyone and wants to force no one, but only proposes, invites and counsels." –St. Angela Merici, “Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him . . . God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways.” —St. Teresa of Avila, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "We cannot always have access to a spiritual Father for counsel in our actions and in our doubts, but reading will abundantly supply his place by giving us directions to escape the illusions of the devil and of our own self-love, and at the same time to submit to the divine will.” —St. Alphonsus Ligouri, "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom