Trans-Ability: The Final Frontier?

Original Article

By Andrew Parrish, Dec. 1 2016

As the “long march” rolls on through society, many have been astonished by the ever-increasing pace and complexity of new changes in morality, language and social order. First the revolution of “free love” swept all before it. Then came the turn of the homosexuals. Now that they have won public acceptance, the so-called “transgendered” have in turn taken up the fight. Pewsitter has covered some of the societal consequences of the LGBT+ movement in recent weeks, and examined how this movement’s cry for tolerance turns out to hide nothing other than a new totalitarian order.

The latest front in the war is what is being called “trans-ability”: “the desire or the need for a person identified as able-bodied by other people to transform his or her body to obtain a physical impairment,” according to academic Alexandre Baril of Dalhousie University. Those who are trans-abled believe that they wrongly inhabit a properly functioning body, and that they will feel more comfortable with themselves if they remove an eye, a leg, both legs, their genitalia, and so forth. The number of people worldwide who have been discovered to suffer from this problem is currently less than one hundred, according to expert Clive Baldwin, with the majority living in Switzerland or Germany.

Toronto’s National Post first broke this story in June of last year, covering the story of “One Hand Jason,” a Canadian man who had practiced for months on butcher shop meat, taught himself emergency medicine, and finally lopped off his own arm with a power tool in an apparent accident, all to satisfy his nagging feeling that he should not have it. According to the original story, many of the people who suffer from this desire also stage “accidents” to relieve themselves of the psychic burden – and part of their body. Transability was added to the Diagnostic and Statistical Manual of Mental Disorders (DSM-V) in 2013 in the “emerging” section, and classified as “body integrity identity disorder”.

It is not surprising that the disabled community, who have no choice but to live with impairments, are disgruntled by this movement; it is surprising, however, that the transgender community also initially reacted by distancing itself from the transabled. “They tend to see transabled people as dishonest people, people who try to steal resources from the community, people who would be disrespectful by denying or fetishizing or romanticizing disability reality,” Baril says. According to the National Post piece, he “believes the transgender community distances itself because it has worked very hard to de-pathologize what’s known as ‘gender dysphoria,’ and sought its removal from the Diagnostic and Statistical Manual of Mental Disorders.”

After this initial reaction, the academic community began to draw the parallels between transgenderism and ‘transableism’ – perhaps bowing to the necessity of the obvious. Both groups seek surgery, feel “trapped in the wrong body,” discover their unhappiness at a young age, do not feel whole, and feel that their external appearance does not match their “identity.” As this paper in the Disability Studies Quarterly notes, the problem is the Hippocratic Oath, which prevents surgeons from operating on patients to make their bodies function less well – the hateful idea that some bodies function better than others.

Such rewritings of fundamental concepts in the institutions of society are destructive to those institutions, as recent history proves. The overriding of the framework of civil society in favor of individuals’ “rights” has already destroyed the profession of psychology, demonstrated in the striking of homosexuality from the DSM-III in 1973. Now, with assisted suicide and the calls of the trans-abled for “deconstructive” surgery, the profession of medicine is next in line to be formally rendered meaningless. “Activist judges” have muddied and lost the central concept of common law, which is that such law is based on the universally accessible truth of human nature; without such a foundation common law has become nothing more than an additional metric of current public opinion.

The few pieces of rubble left standing from the institution of marriage (and its core, human sexuality) are being carefully kicked apart. Group marriages are practically a settled question, as recent Ontario legislation has redefined marriage as a contract-based civil association of up to four individuals. Pedophilia, which is perhaps the last true taboo remaining in Western society, is abhorred based on the lack of legal consent of the minor party. Efforts to convince the public that minors do have the power to consent, based on their well-documented sexual activity, are already underway. Pedophiles are represented by advocacy organizations in most major Western countries, and there is no philosophical reason they will not succeed.

There are no limits left in Western society, and here is the reason why. Setting aside its repressiveness, the liberation movement, without a grounding conception of human nature and based on the principle that any desire has its corresponding oppression and right, has no clearly defined point of closure. The chief desire it serves also has no limits; this desire is not lust, but rather imagination.

Human imagination has always sought to freely mold what is real to its desires, a power that has worked great good in history – but which is now entirely unchained from any limitation by modern philosophy. Aided by modern technology, that unlimited imagination claims more real physical power than ever before. However, the imagination’s desires are first suggested by parts of the personality of which individuals are themselves unaware. What has really been legitimized as the rightful victor over social order is the subconscious, and the sub- and pre-rational impulses that it demands a voice for. The desire to be someone of a different gender, and the desire to be someone of a different bodily structure, are both confusions, powerful subconscious wounds which ought to be healed and integrated, not exacerbated and given real power. As the trans-abled movement demonstrates, the last remaining institution for the movement to march through is the mental hospital.

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One comment on “Trans-Ability: The Final Frontier?



  1. I want to know what it’s like to be without a brain.

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