I just returned from a fantastic conference on gender ideology in Denver. I use ideology in the Voegelinian sense, as a deformation of the metaxy or the in-between. Eric Voegelin formulated the in-between as an account of the human subject and community. Our conscious existence is a tension between the beginning and the beyond, the immanent and the transcendent. For those familiar with Lonergan, it has a kind of symbolic appeal to the nature of the human subject, though it lacks the precision found in Lonergan, namely that of formulating the human subject as one who is a capacity for self-transcendence and the different levels of this capacity. Yet, it captures a basic truth, a truth which helps to articulate the character of the modern ideology surrounding gender identity and freedom.
I recall reading somewhere in Voegelin that modern ideology tends toward the transcendent or the beyond, and then naively thinks itself to be beyond the beginning or the immanent. What this means is that in modern ideologies, the beginning and the immanent are evils. In gender ideology, the limits of the body are an evil to be transcended. Evil of course is not a word that most gender ideologists would accept as a description of what they are doing to the body. But in my claiming this of the ideology, I would appeal to the ideology’s mode of operation. To start, something that causes unhappiness or a kind of privation in one’s soul is an evil. And according to gender ideology, being born with the “wrong body” is seen as privating one of happiness. Thus, it is an evil.
Now let’s translate this into Voegelin. The body is part of what Voegelin would call the beginning or the immanent. It has its roots back into the foundations of the world and it ties us to that foundation. It also is that reality in and through which we transcend and have our conscious existence, and so when it limits the kind of conscious existence that we want, gender ideology would proclaim that the immanent reality of the body must be sublated in the Hegelian sense and discarded as the rubbish of an enslaved past. That would be the mode of operation in someone fully habituated to the life lived in the atmosphere of gender ideology.
The ideology also suffers what Voegelin calls the immanentization of the Transcendent. The Transcendent is the source of true and authentic happiness. Only in the Transcendent exists beatitude. To attempt to establish ultimate and everlasting beatitude in the immanent is the kind of deformation that takes what belongs to the Transcendent by storm. This violence is the only mode of operation available to the modern ideologues. Natural emergence would never be allowed because what is natural would be seen as hindering our freedom and hence our happiness. This violence has been the tactic of all modern ideologies such as the French and Communist Revolutionaries, the Nazi fascist movement, and the assortment of totalitarian uprisings whether in Asia, Africa, Europe, or the Americas. Gender ideology really is no different. It cannot use the art of authentic persuasion to reach its ends. It has to mutilate the body and use the power of civil law to totalize it goals.
Though I do enjoy Voegelin, I think one can arrive at a deeper explanatory account of the modern ideologies, including that of gender ideology, using Lonergan. His discovery of the levels of conscious intentionality, the nature of the capacity for self-transcendence and its actuation, and how this participates in the finality of the unfolding universe of being as one of generalized emergent probability provides a heuristic, and hence a horizon, that opens the doors and windows for a comprehensive account of ideology and its modern sexual manifestation.
What I am saying here is really more of a project to be completed. Some years ago, I had worked through the coming-to-be of the human person (see blogs back in 2008). One of the things that I began to think through was a transposition of evolutionary biology’s account of sexual differentiation into Lonergan’s notion of finality. The modern evolutionary theorist has noticed for example the emergence of bi-sexual differentiation within higher level species of plants and animals. This differentiation provides selective advantages (to use evolutionary terms) – advantages which include more adequate diversity in genetic alleles that allow for greater adaptabilities of the species to environmental needs and changes. More precisely, I think the right range of probabilities in the mixing and remixing of alleles that takes place through sexual reproduction provides for the right kind of plasticity needed for higher orders of intelligibility to have adequate probabilities for emergence and fitting probabilities of survival (much like carbon and some other atoms have the right statistical distributions of electrons to allow for the adequate emergence and survival of molecules that can interact to form organic systems–where as atoms such as the inert gases do not). Using Lonergan, one can dramatically expand the meaning of species and of the nature of evolutionary causality. The conjugate forms for example that constitute the things as a species within an explanatory genera (see chapter 8 of INSIGHT) are necessary to account for the developmental sequences one finds within evolutionary trees. One can also turn to the reality of finality within potencies to help further expand the developmental operators and trends that arise within evolution. And these are just a couple of the examples of how one can expand the heuristics found in most evolutionary theories using Lonergan’s account of both proportionate being (being that can be known by the human mind) and the nature of the human subject within that world of being.
With regard to gender ideology, an explanatory account of sexual differentiation and its sublation (Lonergan’s notion not Hegel’s) into higher levels of conscious intentionality would provide a first set of clarifications of the relationship of organic sexual schemes of development with motor-sensory, intellectual, rational, and volitional operators and operations.
The finality that leads to and springs from sexual differentiation would provide a further set of clarifications, and I think it would also be the key to revealing the magnitude of the deformation of gender ideology. Sexual differentiation in the human species is for the individuals, but it also regards the entire species. Its intelligibility requires that one introduce the operators that link generations of parents and grandparents to children. Concretely coming into existence as a male or a female takes place within a set of probabilities that is sequentially linked into a finality that springs from the entire order of the universe, an order that includes its concrete spatial and temporal residues (see chapter 4 of INSIGHT to glimpse more of this). When one decides to “change out” one’s concrete sexual differentiation through gender re-assignment, one is actually privating oneself and others of the finality in which one came to be. I am not proving this point right now, but giving you some conclusions that I had discovered some years ago.
To point you toward the evidence that lead me down this trail, let me mention a notion developed by evolutionary theorists. The emergence of a new trait is followed up by a rapid perfection of that trait over relatively few generations. In evolution, few can mean thousands of years rather than millions depending on the complexity of the organism – the more complex multi-cellular organisms require longer periods of time to evolve. Something like a virus or bacteria however evolves in much shorter periods of time. This rapid perfection of a mode of operation within its operator means that certain kinds of operations in the human body reached a type of perfection long ago (even before the emergence of the human species). Sexual union based on sexual differentiation is one of those. If you look at plant sexual differentiation, it is a bit undifferentiated with many plants having both male and female components (and the number of chromosomes is a bit loose as well). As one moves to higher and higher animals, there is a set of clarifications of the male and female differentiations. One can describe these perfections or clarifications as a refinement of the nurturing operators and schemes on the one side of the differentiation (which we call female), and the refinement of protective operators and schemes on the other (which we call male). This gives all kinds of selective advantage to a community of the species (to use evolutionary terms again).
What this means is that human sexual differentiation arises from within an evolutionary series of developments as a perfection upon which then builds the higher levels of being in the human subject. For the human subject to then “decide” that this differentiation is a false limitation, and is really an evil and something hindering one, is to fail to realize the kind of perfection that sexual differentiation has become within the order of the entire finality of the universe. Again, this has to be argued more thoroughly, and so I give to you simply a project to consider. Sexual differentiation is a fundamental differentiation upon which the emergence of conscious intentionality within the finality of the entire generalize emergent structure of the universe is taking place. Treating it as something that can be changed or even discarded at will is to join the Hegelian and Marxian revolutionaries, which when you look at history has a deeply disturbing root in hatred born of an even deeper root of despair and darkness.