"During the 1970s American feminists seized on the idea of gender as a social construct, and used it to hide the truth about sex as a biological destiny. By replacing the word “sex” with the word “gender” they imagined that they could achieve at a stroke what their ideology required of them – to rescue sex from biology and to recast it as a complex social choice." (December 2002/January 2003, p. 1)

Roger Scruton made a key observation, which is that feminist understood, they cannot win in direct competition with men, so in a sneaky way they saw opportunity in hijacking the language of the sociaty and turning it into political weapon.

" As far back as 1949 the seminal feminist thinker Simone de Beauvoir made this programmatic recommendation: “Language is inherited from a masculine society and contains many male prejudices . . . Women simply have to steal the instrument; they don’t have to break it or try a priori to make it something totally different. Steal it and use it for their own good” (1972, p. 123)."

Joseph Backholm was in Washington D.C. for the 2020 Women's March. The question he poses at the march seems relatively simple, "What is a woman?" but maybe this question is harder to answer than we thought.

How Does the Women's March Define What a Woman Is?
Published on Jan 22, 2020 by What would you say? (YouTube Channel.)

Cybertronian Designation: Craig "CeCe" Telfer

Cybertron Designation: Craig "CeCe" Telfer (pt 2)

Journal of Nervous and Mental Disease. CLI, 1970: Identity Diffusion and the Transsexual Resolution. Elliott Weitzman; Charles A. Shamoian; Nikolas Golosow. Pp. 295-302."The authors present an interesting and genetically well-documented paper. It traces the development of a thirty-three-year-old male through stages of feminine identification, homosexuality, and transsexualism, leading to an attempt at surgical resolution. It also contains an eighteen-month follow-up of the patient's current adjustment. The dynamic family configuration presents some variations from Stoller's formulation of such cases: a bisexual mother keeps her son too close to her body too long, creating an unending symbiosis, and a psychologically absent father fails to interrupt the process. The authors' central hypothesis is the regressive diffusion of the patient's fragile gender identity into primitive 'as if' and 'fusions of self and object' modes of infantile identification. The presentation is rich in concrete and human clinical details." — Article Citation: (1971). Journal of Nervous and Mental Disease. CLI, 1970. Psychoanal. Q., 40:712

The last entry is from 2003, and it states:

Andy: A Boy Who Thought He Needed to Be a Girl - (2003). Psychoanalytic Study of the Child, 58:19-34 by Alan B. Zients, M.D.

"In presenting the case of Andy, I hope to demonstrate the complicated multidetermined functions of feminine identifications and strivings in a boy with a diagnosable gender identity disorder. My patient's fantasies of wishing and needing to be a girl were not just the result of the influence of parental behavior and attitudes. Equipmental problems resulting from inborn factors and interferences with optimal development due to ongoing interaction with his environment were major contributing influences. Andy's experience of his body and his psychological elaboration of certain childhood events as well as his sexual and aggressive fantasies strongly influenced his feminine desires. [This is a summary or excerpt from the full text of the book or article. The full text of the document is available to subscribers.]"

Fast forward to today:

Note on questionable sources. American Psychological Association Claims to be "the leading scientific and professional organization representing psychology in the United States, with more than 118,000 researchers, educators, clinicians, consultants and students as its members." I have my doubts. And I will discuss those later, but they describe transgender this way:

"Transgender is an umbrella term for persons whose gender identity, gender expression or behavior does not conform to that typically associated with the sex to which they were assigned at birth. Gender identity refers to a person’s internal sense of being male, female or something else; gender expression refers to the way a person communicates gender identity to others through behavior, clothing, hairstyles, voice or body characteristics. “Trans” is sometimes used as shorthand for “transgender.” While transgender is generally a good term to use, not everyone whose appearance or behavior is gender-nonconforming will identify as a transgender person. The ways that transgender people are talked about in popular culture, academia and science are constantly changing, particularly as individuals’ awareness, knowledge and openness about transgender people and their experiences grow."

Sex is assigned at birth, refers to one’s biological status as either male or female, and is associated primarily with physical attributes such as chromosomes, hormone prevalence, and external and internal anatomy. Gender refers to the socially constructed roles, behaviors, activities, and attributes that a given society considers appropriate for boys and men or girls and women. These influence the ways that people act, interact, and feel about themselves. While aspects of biological sex are similar across different cultures, aspects of gender may differ.

Various conditions that lead to atypical development of physical sex characteristics are collectively referred to as intersex conditions. For information about people with intersex conditions (also known as disorders of sex development), see APA’s brochure Answers to Your Questions About Individuals With Intersex Conditions.

What are some categories or types of transgender people?

Many identities fall under the transgender umbrella. The term transsexual refers to people whose gender identity is different from their assigned sex. Often, transsexual people alter or wish to alter their bodies through hormones, surgery, and other means to make their bodies as congruent as possible with their gender identities. This process of transition through medical intervention is often referred to as sex or gender reassignment, but more recently is also referred to as gender affirmation. People who were assigned female, but identify and live as male and alter or wish to alter their bodies through medical intervention to more closely resemble their gender identity are known as transsexual men or transmen (also known as female-to-male or FTM). Conversely, people who were assigned male, but identify and live as female and alter or wish to alter their bodies through medical intervention to more closely resemble their gender identity are known as transsexual women or transwomen (also known as male-to-female or MTF). Some individuals who transition from one gender to another prefer to be referred to as a man or a woman, rather than as transgender.

People who cross-dress wear clothing that is traditionally or stereotypically worn by another gender in their culture. They vary in how completely they cross-dress, from one article of clothing to fully cross-dressing. Those who cross-dress are usually comfortable with their assigned sex and do not wish to change it. Cross-dressing is a form of gender expression and is not necessarily tied to erotic activity. Cross-dressing is not indicative of sexual orientation. (See Answers to Your Questions: For a Better Understanding of Sexual Orientation and Homosexuality for more information on sexual orientation.) The degree of societal acceptance for cross-dressing varies for males and females. In some cultures, one gender may be given more latitude than another for wearing clothing associated with a different gender.

The term drag queens generally refers to men who dress as women for the purpose of entertaining others at bars, clubs, or other events. The term drag kings refers to women who dress as men for the purpose of entertaining others at bars, clubs, or other events.

Genderqueer is a term that some people use who identify their gender as falling outside the binary constructs of “male” and “female.” They may define their gender as falling somewhere on a continuum between male and female, or they may define it as wholly different from these terms. They may also request that pronouns be used to refer to them that are neither masculine nor feminine, such as “zie” instead of “he” or “she,” or “hir” instead of “his” or “her.” Some genderqueer people do not identify as transgender.

Other categories of transgender people include androgynous, multigendered, gender nonconforming, third gender, and two-spirit people. Exact definitions of these terms vary from person to person and may change over time, but often include a sense of blending or alternating genders. Some people who use these terms to describe themselves see traditional, binary concepts of gender as restrictive.

Why are some people transgender?

There is no single explanation for why some people are transgender. The diversity of transgender expression and experiences argues against any simple or unitary explanation. Many experts believe that biological factors such as genetic influences and prenatal hormone levels, early experiences, and experiences later in adolescence or adulthood may all contribute to the development of transgender identities.

What is the relationship between gender identity and sexual orientation?

Gender identity and sexual orientation are not the same. Sexual orientation refers to an individual’s enduring physical, romantic, and/or emotional attraction to another person, whereas gender identity refers to one’s internal sense of being male, female, or something else. Transgender people may be straight, lesbian, gay, bisexual, or asexual, just as nontransgender people can be. Some recent research has shown that a change or a new exploration period in partner attraction may occur during the process of transition. However, transgender people usually remain as attached to loved ones after transition as they were before transition. Transgender people usually label their sexual orientation using their gender as a reference. For example, a transgender woman, or a person who is assigned male at birth and transitions to female, who is attracted to other women would be identified as a lesbian or gay woman. Likewise, a transgender man, or a person who is assigned female at birth and transitions to male, who is attracted to other men would be identified as a gay man.

How does someone know that they are transgender?

Transgender people experience their transgender identity in a variety of ways and may become aware of their transgender identity at any age. Some can trace their transgender identities and feelings back to their earliest memories. They may have vague feelings of “not fitting in” with people of their assigned sex or specific wishes to be something other than their assigned sex. Others become aware of their transgender identities or begin to explore and experience gender-nonconforming attitudes and behaviors during adolescence or much later in life. Some embrace their transgender feelings, while others struggle with feelings of shame or confusion. Those who transition later in life may have struggled to fit in adequately as their assigned sex only to later face dissatisfaction with their lives. Some transgender people, transsexuals in particular, experience intense dissatisfaction with their sex assigned at birth, physical sex characteristics, or the gender role associated with that sex. These individuals often seek gender-affirming treatments.

How do transsexuals make a gender transition?

Transitioning from one gender to another is a complex process and may involve transition to a gender that is neither traditionally male nor female. People who transition often start by expressing their preferred gender in situations where they feel safe. They typically work up to living full time as members of their preferred gender by making many changes a little at a time. While there is no “right” way to transition genders, there are some common social changes transgender people experience that may involve one or more of the following: adopting the appearance of the desired sex through changes in clothing and grooming, adopting a new name, changing sex designation on identity documents (if possible), using hormone therapy treatment, and/or undergoing medical procedures that modify their body to conform with their gender identity.

Every transgender person’s process or transition differs. Because of this, many factors may determine how the individual wishes to live and express their gender identity. Finding a qualified mental health professional who is experienced in providing affirmative care for transgender people is an important first step. A qualified professional can provide guidance and referrals to other helping professionals. Connecting with other transgender people through peer support groups and transgender community organizations is also helpful.

The World Professional Association for Transgender Health (WPATH), a professional organization devoted to the treatment of transgender people, publishes The Standards of Care for Gender Identity Disorders, which offers recommendations for the provision of gender affirmation procedures and services.

In the book they write: Being Transsexual, Transgender, or Gender-Nonconforming Is a Matter of Diversity, Not Pathology

WPATH released a statement in May "#$# urging the de-psychopathologization of gender nonconformity worldwide (WPATH Board of Directors, "#$#). This statement noted that “the expression of gender characteristics, including identities, that are not stereotypically associated with one’s assigned sex at birth is a common and culturally diverse human phenomenon [that] should not be judged as inherently pathological or negative.”Unfortunately, there is stigma attached to gender nonconformity in many societies around the world. Such stigma can lead to prejudice and discrimination, resulting in “minority stress” (I. H. Meyer, "##'. Minority stress is unique (additive to general stressors experienced by all people), socially based, and chronic, and may make transsexual, transgender, and gender-nonconforming individuals more vulnerable to developing mental health concerns such as anxiety and depression (Institute of Medicine, "#$$). In addition to prejudice and discrimination in society at large, stigma can contribute to abuse and neglect in one’s relationships with peers and family members, which in turn can lead to psychological distress. However, these symptoms are socially induced and are not inherent to being transsexual, transgender, or gender-nonconforming.

Is being transgender a mental disorder?

A psychological state is considered a mental disorder only if it causes significant distress or disability. Many transgender people do not experience their gender as distressing or disabling, which implies that identifying as transgender does not constitute a mental disorder. For these individuals, the significant problem is finding affordable resources, such as counseling, hormone therapy, medical procedures and the social support necessary to freely express their gender identity and minimize discrimination. Many other obstacles may lead to distress, including a lack of acceptance within society, direct or indirect experiences with discrimination, or assault. These experiences may lead many transgender people to suffer with anxiety, depression or related disorders at higher rates than nontransgender persons.

According to the Diagnostic and Statistical Manual of Mental Disorders (DSM-5), people who experience intense, persistent gender incongruence can be given the diagnosis of "gender dysphoria." Some contend that the diagnosis inappropriately pathologizes gender noncongruence and should be eliminated. Others argue that it is essential to retain the diagnosis to ensure access to care. The International Classification of Diseases (ICD) is under revision and there may be changes to its current classification of intense persistent gender incongruence as "gender identity disorder."

What Is Gender Dysphoria?

Gender dysphoria involves a conflict between a person's physical or assigned gender and the gender with which he/she/they identify. People with gender dysphoria may be very uncomfortable with the gender they were assigned, sometimes described as being uncomfortable with their body (particularly developments during puberty) or being uncomfortable with the expected roles of their assigned gender.

People with gender dysphoria may often experience significant distress and/or problems functioning associated with this conflict between the way they feel and think of themselves (referred to as experienced or expressed gender) and their physical or assigned gender.

The gender conflict affects people in different ways. It can change the way a person wants to express their gender and can influence behavior, dress and self-image. Some people may cross-dress, some may want to socially transition, others may want to medically transition with sex-change surgery and/or hormone treatment. Socially transitioning primarily involves transitioning into the affirmed gender’s pronouns and bathrooms.

People with gender dysphoria may allow themselves to express their true selves and may openly want to be affirmed in their gender identity. They may use clothes and hairstyles and adopt a new first name of their experienced gender. Similarly children with gender dysphoria may express the wish to be of the opposite gender and may assert they are (or will grow up to be) of the opposite gender. They prefer, or demand, clothing, hairstyles and to be called a name of the opposite gender. (Medical transition is only relevant at and after the onset of puberty.)

Gender dysphoria is not the same as gender nonconformity, which refers to behaviors not matching the gender norms or stereotypes of the gender assigned at birth. Examples of gender nonconformity (also referred to as gender expansiveness or gender creativity) include girls behaving and dressing in ways more socially expected of boys or occasional cross-dressing in adult men. Gender nonconformity is not a mental disorder. Gender dysphoria is also not the same being gay/lesbian.

While some children express feelings and behaviors relating to gender dysphoria at 4 years old or younger, many may not express feelings and behaviors until puberty or much later. For some children, when they experience puberty, they suddenly find themselves unable to identify with their own body. Some adolescents become unable to shower or wear a bathing suit and/or undertake self-harm behaviors.

• American Psychological Association

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So one must ask. How did we go from 1950's and 1970's from serious psychoanalytical diagnosis of small number of cases to a widespread acceptance of any gender you want how ever many times you want, with no proper medical or psychoanalytical analysis? What happened between 1970's and now? Well, we already know, don't we? Sex/gender was mistaken for fashion statement and new religion was born, where lunitics are runing the aslyum and doctors are put in jail. Welcome to upside down world.

“Originated by the green leading-edge in academia, this aperspectival madness of “no truth” leapt out of the universities, and morphed into an enormous variety of different forms—from direct “no-truth” claims, to rabid egalitarianism, to excessive censoring of free speech and unhampered knowledge acquisition, to extreme political correctness (that forced the best comedians to refuse to perform at colleges any more, since the audiences “lacked all sense of humor”: you’re allowed to laugh at nothing in a “no value is better” world—even though that value itself is held to be better), to far-left political agendas that in effect “equalized poverty,” to egalitarian “no judgment” attitudes that refused to see any “higher” or “better” views at all (even though its own view was judged “higher” and “better” than any other), to modes of entertainment that everywhere eulogized egalitarian atland, to a denial of all growth hierarchies by confusing them with dominator hierarchies (which effectively crushed all routes to actual growth in any systems anywhere), to the media’s sense of egalitarian “fairness” that ended up trying to give equal time to every possible, no matter how factually idiotic, alternative viewpoint (such as Holocaust deniers), to echo chambered social media where “pleasant lies” and “reassuring falsehoods” were the standard currency.” ― Ken Wilber

“The ideological fantasies of this movement [New Left of the 1960s] … were no more than a nonsensical expression of the whims of spoilt middle-class children, and while the extremists among them were virtually indistinguishable from Fascist thugs, the movement did without doubt express a profound crisis of faith in the values that had inspired democratic societies for many decades.… The New Left explosion of academic youth was an aggressive movement born of frustration, which easily created a vocabulary for itself out of Marxist slogans … : liberation, revolution, alienation, etc. Apart from this, its ideology really has little in common with Marxism. It consists of “revolution” without the working class; hatred of modern technology as such; …the cult of primitive societies … as the source of progress; hatred of education and specialized knowledge.” ― Leszek Kołakowski, Main Currents of Marxism: The Founders, the Golden Age, the Breakdown

“The cultural situation in America today (and indeed in all Western societies) is determined by the cultural earthquake of the nineteen-sixties, the consequences of which are very much in evidence. What began as a counter-culture only some thirty years ago has achieved dominance in elite culture and, from the bastions of the latter (in the educational system, the media, the higher reaches of the law, and key positions within government bureaucracy), has penetrated both popular culture and the corporate world. It is characterized by an amalgam of both sentiments and beliefs that cannot be easily catalogued, though terms like 'progressive,' 'emancipators or 'liberationist' serve to describe it. Intellectually, this new culture is legitimated by a number of loosely connected ideologies— leftover Marxism, feminism and other sexual identity doctrines, racial and ethnic separatism, various brands of therapeutic gospels and of environmentalism. An underlying theme is antagonism toward Western culture in general and American culture in particular. A prevailing spirit is one of intolerance and a grim orthodoxy, precisely caught in the phrase "political correctness.” ― Peter L. Berger

“What this reveals about our universities is the operation of a pathological element. One need not ban the American flag from most of our campuses. It is more useful to deceive the world by allowing that flag to fly in a place where, all things being equal, its meaning and spirit has been abolished. In the Humanities and Social Science departments, where freedom of thought is of central importance, the American flag is more hated than loved by the faculty and the graduate students. I know this from firsthand because I was a graduate student at UC Irvine from 1986-1989. Professors there promoted Marxism, engaged in active recruitment of students amenable to Marxist ideas, and damaged the careers of those who were anti-Marxist. In those days it was done very quietly, administratively. If you dared speak up for America or economic freedom, you were persecuted. Your reputation was ruined. It is preferable to avert one’s eyes from such a situation, and very unpleasant to experience it directly; that is why those singled out for persecution were never defended. They were hung out to dry, and nobody dared interfere. Who, after all, wants trouble? This is the beauty of a quiet and selective intimidation.” ― J.R.Nyquist

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“Like the Critical Theory of the Frankfurt School, postmodernism seeks to institutionalize dishonesty as a legitimate school of thought. The idea of truth as the ultimate goal of the intellectual is discarded. In its place, scholars are asked to pursue political objectives--so long as those political objectives are the 'correct' ones.

Postmodernism is not fringe within the community of scholars. It is central. This tells us a great deal about the life of the mind today. Peruse any university course catalogue, and you find names like Foucault, Derrida, and Barthes.

Scour the footnotes of scholarly books and journals and a similar story unfolds. With the primacy of philosophies--postmodernism, Critical Theory, and even the right-leaning Straussianism--that exalt dishonesty in the service of supposedly noble causes, is it at all surprising that liars like Alfred Kinsey hailed the “father of the sexual revolution", Rigoberta Menchu "Guatemala's indigenous feminists and human right activists and member of left-wing political party in Guatemala", Alger Hiss, "American government official who was accused of being a Soviet Union spy in 1948 and convicted of perjury in connection with this charge in 1950. n later life he worked as a lecturer and author." and Margaret Sanger popularized the term "birth control"" have achieved a venerated status among the intellectuals?

What never fails inside the mind of an intellectual never works outside the confines of his head. (Remeber Karl Marx? And Marxis-Lenin doctrine no to mention Stalin after that)

The world’s stubborn refusal to vindicate the intellectual’s theories serves as proof of humanity’s irrationality, not his own. Thus, the true believer retrenches rather than rethinks; he launches a war on the world, denying reality because it fails to conform to his theories. If intellectuals are not prepared to reconcile theory and practice, then why do they bother to venture outside the ivory tower or the coffeehouse? Why not stay in the world of abstractions and fantasy?”

― Daniel J. Flynn, Intellectual Morons: How Ideology Makes Smart People Fall for Stupid Ideas

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"In Fools, Frauds and Firebrands (2015), Roger Scruton reminds us that “intellectuals are naturally attracted by the idea of a planned society in the belief they will be in charge of it” (p. 12), and this is one reason why they most often start with the area over which they have the most control: language.

Another reason is because reality has a stubborn habit of not cooperating with their utopian visions: thoughts are easier to control than economies or the revealed preferences of individuals." ― Neema Parvini, Senior Lecturer in English at the University of Surrey.

“But it would be a mistake to assume that the liberal class was simply seduced by the Utopian promises of globalism. It was also seduced by careerism. Those who mouthed the right words, who did not challenge the structures being cemented into place by the corporate state, who assured the working class that the suffering was temporary and would be rectified in the new world order, were rewarded. They were given public platforms on television and in the political arena. They were held up to the wider society as experts, sages, and specialists. They became the class of wise men and women who were permitted to explain in public forums what was happening to us at home and abroad. The New York Times columnist Thomas Friedman, a cheer leader for the Iraq war and globalization, became the poster child for the new class of corporate mandarins. And although Friedman was disastrously wrong about the outcome of the occupation, as he was about the effects of globalization, he continues, with a handful of other apologists, to dominate the airwaves.” ― Chris Hedges, The Death of the Liberal Class

What was new, then, in the American controversy over political correctness in the early 1990s? A few things, certainly. The name was new. “Politically correct” was originally an approving phrase on the Leninist left to denote someone who steadfastly toed the party line.

George Orwell once said that the “English intelligentsia…can swallow totalitarianism because they have no experience of anything except liberalism…So much of left-wing thought is a kind of playing with fire by people who don’t even know that fire is hot.” Having experienced the reality of totalitarianism first-hand, Orwell knew all too well the ways in which people far removed from it employ “soothing phrases” to disguise more sinister ends. Of course, he would later coin the term “Newspeak” in his novel Nineteen Eighty-Four (1949). This was the totalitarian language created to meet the ideological requirements of English Socialism under Big Brother.

In this article (The Prison-House of Political Language by Neema Parvini, June, 2018), I will explore the various ways in which the political left uses the techniques of Newspeak in the real world, in Britain and in the USA, while projecting their own totalitarian motives onto their opponents."

In the novel “Newspeak was the official language of Oceania, devised to meet the ideological needs of Insocor English Socialism.” It is an artificial language made up entirely of coinages, including unnatural compounds like goodfeel and unidiomatic collocations like double plus ungood, such as a computer or a robot might devise. In addition to its ideological function, the purpose of Newspeak was “to make all other modes of thought impossible” (1972, p. 241). Uniquely, the vocabulary diminished annually, narrowing the range of thought, to make “thought crime” an impossibility. However, as it gained currency, Newspeak was used to refer to any contrived political discourse, essentially euphemistic and polysyllabic, official and obfuscatory, classically apparent in the Orwellian formation pacification.

“The heirs of the French, English, and American revolutions had partly believed in their own phrases about the rights of man, freedom of speech, equality before the law, and the like, and have even allowed their conduct to be influenced by them to some extent. But by the fourth decade of the twentieth century all the main currents of political thought were authoritarian.The earthly paradise had been discredited at exactly the moment when it became realizable. Every new political theory, by whatever name it called itself, led back to hierarchy and regimentation. And in the general hardening of outlook that set in round about 1930, practices which had been long abandoned, in some cases for hundreds of years — imprisonment without trial, the use of war prisoners as slaves, public executions, torture to extract confessions, the use of hostages, and the deportation of whole populations — not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive.”

“Who controls the past controls the future. Who controls the present controls the past.”

― George Orwell, 1984