New Feminist Thinking

It is but a short step from the new feminist thinking to our thesis. If sex-based differences are irrelevant, then what is the point of saying one is either male or female? While there is often a medical reality to sex-based differences, this does not justify a carryover of sex typing to the social, economic, and legal spheres of life. There are innumerable medical differences among people, such as diabetes or propensity to heart disease, but this does not justify the creation of a legal straightjacket of difference about such medical conditions.



The feminist insistence upon seeing individuals as individuals, regardless of sexual biology, can now be carried to its next logical step: individuals are individuals, not sex types. Labeling people as male or female, upon birth, exalts biology over sociology. Instead the new feminist principles inspire us to permit all people to self-identify their sexual status along a broad continuum of possibilities and to create such cultures of gender as human ingenuity may develop.

The bimodal segregation of people into men and women has oppressed women from the time of the ancients. As Margaret Mead observed in her 1949 treatise Male and Female, the effect of creating artificial expectations for each sex is to “limit the humanity of the other sex.” As we gradually free ourselves from stamping newborn babies as one sex or the other, gender expectations will become self-defining and the full cultural liberation of all people can occur at last.

Scientific Developments

Soon after feminism opened academia’s eyes to the reality that people with vaginas were no different socioeconomically from people with penises, scientific research began to accumulate data that blurred even the biological differences between supposed sex types. As of 1990 Johns Hopkins University sexologist Dr. John Money was able to summarize research in this area: “Despite the multiplicity of [apparent] sex differences, those that are immutable and irreducible are few. They are specific to reproduction: men impregnate, and women menstruate, gestate, and lactate …. However, in light of contemporary experimental obstetrics, being pregnant is no longer an absolutely immutable sex difference. The hormones and stimuli required for normal fetal development are intrinsic and within the early embryo.”

Dr. Money was referring to recent experiments in which male baboons were made to serve as surrogate mothers for zygotes fertilized in the test tube. The embryos grew in a fatty cavity near the intestines and were delivered by cesarean section as healthy infants. In a similar vein, Dr. Money reported on ectopic pregnancies in women whose wombs had previously been removed and on zygotes that implanted themselves in the small intestine and grew their own placenta—with the implication that a man could have carried the embryo as well. All of these cases strongly suggest that even nurturance of a child, with technological help, is not an absolute biological imperative of any one subclass of humans.

Further scientific advances in the areas of genetic engineering and neonatal care foretell the likelihood that a zygote might be formed from the chromosomes of two women or of two men, assuming the necessary biochemical codes that enable cellular union are learned. Once this scientific threshold is passed, the axiom that “men impregnate” will no longer be strictly true. Of course, one need not wait for this science-fiction scenario to occur: as long as sperm banks and in vitro fertilization exist, the relevance of men’s monopoly on impregnation disappears. Impregnation becomes a commodity. And as long as surrogate motherhood is legally available, the relevance of women’s monopoly on gestation disappears. Gestation becomes a commodity.

Scientific developments have blurred the differences between supposed sex types to a greater degree than most people imagine. Feminism tells us that the differences between sexual biology are irrelevant to socioeconomic behavior. And science tells us that the differences between sexual biology are remarkably few and disappearing rapidly.

It might be argued that science masks true sexual differences, since men do impregnate naturally, and women do gestate and lactate naturally. But this argument seems unpersuasive: it could just as well be said that since most men are stronger than most women, men must do “heavy work,” and since women lactate naturally, they must be the ones to care for infants. Yet thanks to science and technology, heavy work can be done with the pushing of buttons, and infant formula can be dispensed from a bottle. Science did not mask “true” differences between sexes; it just made those differences irrelevant in everyday life, allowing us to achieve the continuum of sex types that are possible today.

Transgenderism



A grass-roots movement called transgenderism developed during the 1980s. The guiding principle of this movement is that people should be free to change, either temporarily or permanently, the sex type to which they were assigned since infancy. Transgenderism makes manifest the continuum nature of sex types because even if a sex type was real birth, it can now be changed at will during one’s life.

There are two main types of persons in the movement: transsexuals and cross-dressers. Transsexuals use sex hormones and sometimes plastic surgery to change their anatomy toward the other sex type. The results are so persuasive that rarely can a “new man” or “new woman” be distinguished from a biological original. Over a thousand persons a year actually have sex change surgery, and many more than this number simply use hormones to change their facial hair, voice, and physique. What sex type are these persons? The law calls them the sex of their genitals, but in reality they are occupying a vast middle ground on a continuum of sex types.

The cross-dressers use attitude, clothing and perhaps makeup to give the appearance of belonging to the other sex or to an androgynous middle ground. Most modern women may be considered cross-dressers since they often wear clothing normally intended for men. What is a new phenomenon is the rapidly rising number of men who wear women’s clothing. Because a male-dominated society frowns on its members mimicking the “inferior” female class, male cross-dressers are usually deep in the closet.

In questioning why there is a growing transgenderism movement, we reach to the heart of the question of sex typing. Transgendered people of all types normally report that they feed a need to express a gender identity different from the one society associates with their genitals. Leading psychologists explain this need by positing that the transgendered person’s neonatal brain was at least partially feminized (or masculinized) while their genitals were masculinized (or feminized). But if the new feminism and scientific research is correct, there are no “male” and “female” brains. Even if there were, is it reasonable to posit that brain patterns can dictate a need to wear one or another type of clothing? Do all the women who wear blue jeans and T-shirts have masculinized transgendered brains?

A more likely explanation is that sex is a continuum along which people, if allowed, will flow naturally to a comfortable resting point. What that resting point is depends upon the same complex of mental propensities and chance socialization that leads people to adopt one or another career, hobby, or religion. It is a matter not of “male” and “female” brains, but of chance orientations toward primal responses such as “aggression” or “nurturance,” limited by social pressures. Modern female cross-dressing represents gender creativity unconstrained by social rejection. Male cross-dressing is rare because society frowns on male gender creativity.

For most people society’s gender rules are so powerful that they simply go with the flow. But in every society there are the free spirits, the stubborn, and the insistent. In the 1960s they fought for civil rights. In the 1990s they fight for gender rights. The grass-roots transgender movement represents those people who are brave enough to risk some opprobrium to explore the gender continuum. Once that opprobrium is eliminated, the ranks of gender and sex-type explorers is sure to increase manyfold.

The Apartheid of Sex



We live under an apartheid of sex. At birth we are cast into a sex type based on our genitals. From then on we are brainwashed into a sex-type-appropriate culture called gender. Women can mimic (but not too much) the powerful entrenched men. But men who try to be “womanish” face the kind of vicious scorn reserved for traitors or the humiliation accorded masters who identified with slaves.

Like the apartheid of race, blurring of class boundaries is the gravest offense because it challenges the division of reality. Hence the old feminist doctrine of “separate but equal” was more acceptable to the male power structure, because they knew that it would never occur. But the new feminist doctrine of sexual continuity is threatening—it destroys the male-dominated power structure completely. If there are no hard and fast sex types, then there can be no apartheid of sex. If there is no apartheid of sex, then there is no entrenched birthright of power—people must achieve on their own. To men threatened by economics and social survival, loss of birthright superiority is frightening.

The apartheid of sex is every bit as harmful, painful, and oppressive as is the apartheid of race. When people are categorized at birth into a sociolegal class on the basis of chance biology, they will be socialized into a segregated culture. Once they are so socialized, human potential will be repressed, for the mind does not know boundaries except for those imposed upon it from outside. Our legacy of sexual apartheid is countless millennia of female oppression and male frustration, of gynacide and warfare.

The apartheid of sex is too ancient to be dismantled overnight. But there are concrete steps that can start the process of liberating humanity’s future, among them:

• Adopting resolutions in the psychological and medical community to the effect that sex in humans is a continuous variable, a complex of phenotypic and genotypic factors as unique as one’s fingerprints. While male and female categories are useful to group biological characteristics for medical purposes, these same categories have socially detrimental effects when used outside the field of medicine.

• Adopting laws that prohibit the classification of people according to sex type except for bona fide medical purposes.

• Adopting educational curricula and entertainment programming that encourage the concept of self-defined sex and flexible gender behaviors.

Sex should really be the sum of behaviors we call gender—an adjective, not a noun. People should explore genders. When they settle on a set of gender behaviors, the name for that set describes their sex. There are billions of sex types: from Rambo to Oprah, from Madonna to Prince, from deep blue to blood red, and a vast rainbow of androgynous possibilities in between. The important point is that gender exploration should come first, through free choice, and that sex is just the label for one’s chosen gender.

Today we go about the matter of sex ass backward. A male or female label is first imposed upon us without choice. We are then trained to adopt a set of appropriate gender behaviors, whether we like them or not. We have some flexibility in our particular choice of gender behavior but not much choice, lest we fall afoul of the apartheid of sex. However, feminism, technology, and transgenderism have debunked the myth of a “male and female” world. Life has much more gender potential than we can imagine.

As we break free of the chains of sexual apartheid, we will establish a new human culture of unparalleled creativity in personal development. From homo sapiens, literally the “wise man,” shall emerge our new species, persona creatus, the “creative person.” From the subjugation of women shall emerge the sensitization of men. And from the apartheid of sex shall evolve the freedom of gender.

Persona Creatus



A new species implies a very fundamental break with the DNA-based definition of homo sapiens. Yet, as indicated above, we have already made that fundamental break as a consequence of technological changes in the way we live and reproduce. Our DNA no longer dictates all aspects of our individual survival, for if it did near-sighted individuals would be gone, eaten by predators they could not see. Our DNA no longer dictates our ability to pass on our genes. In vitro fertilization with or without embryo transfer routinely provides reproduction for hundreds of thousands of infertile couples.

The rise of transgenderism provides sociobiologists with evidence of a new species. An important part of most species’ signature is the characteristically gender dimorphic behaviors of their members. However, as noted above, thanks to culture and technology, humans are leaving those gender dimorphic behaviors behind as they come to appreciate the limitless uniqueness of their sexual identities. As our creativity has blossomed, we have matured from homo sapiens into persona creatus.

The greatest catapult for humanity into a new species lies just beyond the event horizon of transgenderism. Based upon our rapidly accelerating ability to imbue software with human personality, autonomy and self-awareness, a movement of “transhumanists” have joined transgenderists in calling for the launch of persona creatus. The basic transhumanist concept is that a human need not have a flesh body, just as a woman need not have a real vagina. Humanness is in the mind, just as is sexual identity. As software becomes increasingly capable of thinking, acting and feeling like a human, it should be treated as a fellow human, and welcomed as a fellow member of the technological species persona creatus.

The biologist will insist that members of a common species be capable of producing fertile offspring, and so it is for transhumans and persona creatus. Reproduction will no long necessarily occur, however, via joined DNA. Instead, people of flesh will upload into software the contents and processes of their minds. Think of this as taking all of your digital photos, movies, emails, online chats, google searches and blogging to the next level, and merging it with “mindware” that can replicate how you think, feel and react based on the huge digital database of your thoughts, feelings and reactions. Once we have thus digitally cloned our minds, new digital people can be produced by combining some of our mindware with some of our partner’s mindware. Voila, there are fertile offspring and the species persona creatus is alive. Furthermore, since purely digital people can reproduce with flesh humans in this manner, the humans and the transhumans are common members of persona creatus.

Freedom of gender is, therefore, the gateway to a freedom of form and to an explosion of human potential. First comes the realization that we are not limited by our gross sexual anatomy. Then comes the awakening that we are not limited by our anatomy at all. The mind is the substance of humanity. Mind is deeper than matter.