- 01 Apr 2024 12:25
#15309975
I like to think I am supportive although I feel critical to the extent that the way transfenderism is presented is often that of some innate identity where find the ideakf a coherent or even gender self to be social.
I see some characterizations where gender dysphoria is likened to other significant illisory solutions to unconscious drives.
https://www.guidetopsychology.com/identity.htm
The above doesn't make light of suffering in the same way addiction can be born out of a kind of an experience of suffering repeated psychologically doesn't render it some easy matter to transform ones self.
The other sideks that even cisgendered people do not wholly relate to their concepts as men and women because no one is identical to such an abstract and ever changing ideal. Even look at barbie the doll and her changes through the years on ideas of femininity.
No one can perfectly encapsulate an idea physically.
I think these issues with speculation on the origins and nature of identity do make me perhaps open to rather negative appraisals of gender identity as its used rhetorically however I might agree that there needs to be resistance to gender dogmatista that are killing those who exhibit a reality that they cannot tolerate.
That there are signs of reducing suffering and dysphoria to the extent they aren't ostracized and rejected. But part of this is found in passing within gendered norms as with anyone else. To transgress is to bring greater hostility thabslresdy directed at people.
I see some characterizations where gender dysphoria is likened to other significant illisory solutions to unconscious drives.
https://www.guidetopsychology.com/identity.htm
Reproductive sexuality is really quite simple, being a function of biology. The problems with sexual identity begin in the unconscious. Notice how children tend to believe that what is seen is the real. If a child sees a man wearing a Santa Claus costume, the child will think, “That is Santa Claus.” In the same way as a child attributes reality to appearance, it often happens that individuals will confuse their sexual functioning with the costumes by which they create a sexual appearance. There’s even a clinical term for this: Gender Identity Disorder.
But the truth is that no matter what clothes you wear, no matter what kind of play you enjoy, no matter whom you choose as playmates, no matter how you act—no matter, even, how you might change your body surgically—you can never change your genetic reproductive reality.
Carl JungCarl Jung long ago realized that each of us has, in the unconscious, psychological elements of the opposite gender. A man has his anima, and a woman has her animus. Although Jung identified other “parts” of the unconscious, which he called complexes, he didn’t take his ideas so far as to speak of ego states. Today, we can understand these states as simply unconscious identifications with the world around us.
All of this means that, regardless of the stereotypical gender roles and identities created by our cultures, all of us have the individual capacity to experience psychological elements of the opposite gender. So if you feel “out of place” because you don’t fit into society’s image of how a man or a woman should act, the problem may not be with “gender identity” but with society itself and its rigid stereotypes of human behavior.
So why, then, would anyone develop a desire to change reproductive reality? Well, even if you understand the reality of the soul, the basic facts of life—reproduction and death—are still painful realities. But as plain realities, they don’t mean anything; they just are. A fantasy of changing one’s personal meaning by changing one’s gender (Gender Identity Disorder) or one’s clothes (Transvestic Fetishism) derives from a misguided belief that sexuality contains some mysterious, great secret that will release you from the hard facts of death and social emptiness. So, at core, the fantasy, in its very impossibility, represents an unconscious attempt to escape death.
All fantasies, sexual or otherwise, really represent deep unconscious conflicts that, for the sake of ultimate health, must be properly understood and resolved. But if psychotherapy becomes nothing more than a political process to normalize fantasies—and even encourage you to act them out in reality—then the whole point of true healing is sadly missed.
Therefore, if you fail to recognize the inherent fraud of all identity in the first place, and instead desperately cling to the fantasy that there is something “wrong” with your body, this fantasy, like many other fears and fantasies, will only lead to great loneliness.
The above doesn't make light of suffering in the same way addiction can be born out of a kind of an experience of suffering repeated psychologically doesn't render it some easy matter to transform ones self.
The other sideks that even cisgendered people do not wholly relate to their concepts as men and women because no one is identical to such an abstract and ever changing ideal. Even look at barbie the doll and her changes through the years on ideas of femininity.
No one can perfectly encapsulate an idea physically.
I think these issues with speculation on the origins and nature of identity do make me perhaps open to rather negative appraisals of gender identity as its used rhetorically however I might agree that there needs to be resistance to gender dogmatista that are killing those who exhibit a reality that they cannot tolerate.
That there are signs of reducing suffering and dysphoria to the extent they aren't ostracized and rejected. But part of this is found in passing within gendered norms as with anyone else. To transgress is to bring greater hostility thabslresdy directed at people.
https://www.ethicalpolitics.org/ablunden/pdfs/For%20Ethical%20Politics.pdf#page90
-For Ethical Politics
-For Ethical Politics