Vincent J. Curtis
27 Mar 2017
The question of the reality of gender “identity” and whether
or not gender identity is a social construct or not was raised again after
University of Toronto Professor of Psychology Jordan Peterson was heckled out of a lecture at McMaster
University the other week. Peterson is
locally famous for denying the existence of gender identity as a social
construct and refuses to call self-identifying transgendered by ‘zir’, ‘zhe’
and the like.
Let’s quickly dispose of the matter of using nonsense words
as English pronouns for the transgendered.
It is sheer bullying and a sheer dominance play to insist that a mature,
highly educated grown-up use nonsense words in the course of their speaking
with others. I am reminded of the
tactics of the Chinese Red Guards during the Cultural Revolution, who seized
and put dunce caps on their university professors for the crime of being
insufficiently enthusiastic about the latest communist thing.
As a matter of politeness, it should be left up to the
individual to decide whether or not they are going to speak in English, or to
babble in deference to the person before them.
If bullying as such is bad, one shouldn’t bully oneself. If some kinds of bullying are okay, then let’s
hear when it is okay and the air-tight logical defence for those occasions. Otherwise, STFU.
Now, let’s quickly dispose of the matter of gender identity
as a social construct. Let’s begin with
the definition of man: he is a rational animal.
Man belongs to the genus animal, and the essential and radical quality
that differentiates man from any other kind of animal is that he is rational.
Animals lower than man on the evolutionary scale exhibit
distinct identities of male and female. These
are facts of biology. For the lower
animals, gender is a reality. Gender
cannot be a social construct in the lower animals for two reasons: (1) animals,
especially those lacking a herd instinct, have no society, and so no ‘social’
construct is possible; and (2) lacking rational powers, animals are incapable
of abstract ‘constructs’, they are what they are and behave as they behave on
account of the instinctual endowments they were given by nature. Hence, gender is an inescapable reality among
the lower animals.
Man, in virtue of his rational powers, is radically distinct
from animals. Being an animal capable of
reproduction, there still must be the reality of gender, male and female, in
man. Male and female are still
biological necessities in man, and gender is still a physical reality in
humans.
It is in virtue of his rational powers that man is capable
of having a society, and of possessing ‘constructs’ in the mind. It is also the faculty which enables individual
humans to become confused, since intellect has largely replaced instinct in
humans.
Hence, there must be an underlying reality of male and
female in the human species. It is this
underlying reality that enables ‘social constructs’ concerning gender to be
built around. If gender was not an
underlying reality, then why social constructs concerning gender should even
come into existence is a complete mystery.
Because of man’s intellect, it is possible to construct
social norms around the things that men and women tend to do distinctively. One could go so far as to assign responsibility
for cooking, cleaning, doing the dishes, driving, and bringing home the bacon
as tending to belong to one gender over another, so long as one understood that
there were large exceptions. One could
formulate such constructs as typical gender behaviors, so long as one
understood that these typical gender behaviors were reflective of an underlying
reality and not definitive of it.
The problem with gender-identity theory is that it takes a
set of behaviors and holds that collection as definitive of a gender, and not
as merely a sign of it. If behaviors rather
than biology were definitive of gender, then gender-identity theorists need to
explain: (1) how this business of gender came into being in the first place,
since the categorization of behaviors is completely arbitrary, (2) why are
there universally only two genders and not more, (3) why the categories of
gender are universally recognized while the behaviors that are arbitrarily
assigned to one gender or another is arbitrary.
Hence, gender is a physical reality, and it must be so in
man because man is an animal. It is
uniquely the power of man that some individuals can get confused about gender. And those individuals include not only the
gender-confused per se, but the theorists that justify such an abnormal condition.
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