L'ideology transgender goes beyond the transsexual claim of sex construction by subtraction or addition of something from a matrix, because challenges the very existence of the male and the female, and especially the latter, making the female gender a product of educational norms, DIY or DIY crafts, beauty shop, chemical laboratory, surgical table.
Both appeal to the 'truth' of the almighty creation of the sexes, devoid of actual reality. Young women in particular are unfortunately a breeding ground for all 'kinds' of masochism and self-harmbecause they suffer the dictate of nature in their flesh (menstruation, fertility, abortion, deformation and transformation of the physique) and are tempted to engage a struggle of resistance by first attacking one's own body, or let it be plundered and abused. Moreover, being forced to represent external beauty and aesthetic perfection, always under judgement for details, features, shapes and volumes liable to criticism, their somatic narcissism is precarious and never really comforted by the mirror.
In fact, the spread of the 'gender' phenomenon in adolescence generally expresses more the attempt to evade the biological debt obligation than self-styled identity flexibility, because it is based on the need to feel disengaged compared to stepmotherly nature, therefore to float and stay on the surface to avoid the deep currents and abysses, pretending that everything in sexuality is a superstructure and not a load-bearing structure.
Gender identity is, after all, a purely 'head' issue only in childhood and puberty, whereas afterwards it becomes a unitary process involving the whole person and personality.
Unlike the ideological view of the problem, one is not dealing with rational will, the transgender is not at all the creator of himself, if anything he is subservient to a totipotent 'spirit', which claims physiognomy and anatomy in its own image, enslaving mind and psyche. An expression of concretism and a reduction to the absurd by oversimplification, a form of possession or automation that makes one presume to be the master of the sexual sphere, so much so that one would be inclined to use the exorcist's formula: "Get out of this body!". A belief/belief that maintains the childish implantation of fantasies about sexreason and evidence can do nothing about it, while the script prevails: by dint of playing a part, one ends up making a 'nature' of it.
Even for those who are fascinated by it or who defend it 'on principle', seeing in the childhood season only goodness of intent and positive potential, what is important is what appears, namely that the individual you look like a female and/or a male, poses as such in the social space (in people's eyes), not so much what he is (underneath), or the reverse, as long as he is not a woman or a man in the flesh. It therefore counts that the surface not hide and not contain depthintolerable and distressing meanings and contents on a conscious level, with a shift from dream to nightmare. So one wants to confuse the genre cards, shuffle them haphazardly, making even coupling a consolatory entertainment, like having a drink and seeing double.
On balance, however, even the most extremist can only mess with the basic materials provided by nature, with limited room for manoeuvre, mostly consisting of dosage variations of primary and secondary sexual characters, hormones, anatomical parts, cut and sew thanks to technology, pharmaceutical industries and credit cards.
Proponents of 'genderism' want to rewrite ex novo the history of sexualityThey want to make the past null and void and reinterpret it in the light of a supposed sun of the future, which is a poorly disguised cultural obscurantism, a true reversal of the 19th-century bourgeois dictate. They would have us learn by heart the nursery rhymes and catchphrases of the regime of theinversion of sense, They aim in no uncertain terms to indoctrinate, train, dictate, acting as officials of the new order, using exactly the same methods and consensus techniques developed in the 20th century, which involve intensive exploitation of the media and contexts in which opinion is forged (including pedagogical ones). They are (Dis)educational agencies competing with their confessional opponents for control over the developmental age, equally interested in imposing a one-sided vision of human beings and sociality. The aim is to exert power over the masses conceived as 'minors' to be led, influencing and conditioning them with appropriate pressure the (de)formation of new generations. They all feel themselves to be the executors of a higher plan of progress (political or religious ideals) and need to convince others to validate the belief they are dominated by.
Genderism is basically nothing more than a deferred protest against the imposition of modes of expression of individuality and sexualitypopularised and globalised in film and advertising since the 1950s, especially in the USA. In practice theLong wave of reaction to the dramatisation of gender differences (hairstyles, clothing, make-up, poses and attitudes), which had initially been represented by theunisex. Actually, the protagonist of the 1970s cult film Rocky Horror Pictures Show was an icon of themale omnipotence rather than of bisexuality, and if anything of bisexuality as an expression of superpowers and not of sexual attraction (the subject at once the object of himself and the others choreographing or framing). In fashion, the ex-unisex has long since come to the non-genderonly difference is the size, for shoes and clothes, version trendy school and military uniform. I animated films, especially Japanese, are also forerunners of the exchange of body and person, floating aliases, tailor-made reincarnations for kids in the so-called developmental stage with no intention of maturing and reaching the finish line. If once there were boys and girls at home, soon they will be familiar everywhere the replicants of compulsory ambiguity.
In transgenderism, the best of both sexes are not summed up, if anything, the two genders are reduced to one sex minimum. The truth is that a labile, even gaseous and volatile subjectivity is undifferentiated or evanescent for stagnation adolescent, and desperately seeks physiognomies, disguises, masks, but is unable to take and find a Form, feigning a freedom of expression and self-determination that it does not possess and that does not exist. It thus demands a moratorium of identity, a suspension sine die which prevents serious experimentation and thoughtful choices, leading to the formation of a psychosexual swamp and eventually lethal quicksand. The fluidity declared and rewarded by press and social media is in fact a cocktails of idiosyncrasies, tantrums, psychicism and spiritualism, phobias, paranoia and ghosts, a glass in which one is in danger of getting lost and drowning, no orientation, preferences, affectivity, interpersonal ties.
E The gay movement that supports the success of such a puerile simulation does not seem to realise that it is precisely the homosexual identity that comes off worst. The overcoming of genre(s) in favour of arbitrary variations on the theme to be played according to the mood of the moment, also nullifies homosexual relationships, not just heterosexual ones, in peace with the advocates of civil rights for minorities (marriage between neutral pronouns). That's how it is if you like.
A psychiatrist and sexologist at the Milan ATS, Mattia Morretta (pictured above) has collaborated with the homosexual culture magazine Babylon and was among the founders of The other Tuesday, among the first radio programmes dedicated to the gay and lesbian world in Italy broadcast on the frequencies of Radio Popolare. He was co-founder and president of the first Italian Association on Aids, he collaborates with the Medical Association of Monza for training initiatives and with literary popularisation magazines. He is the author of essays on social psychology and cultural criticism, including: What fault do we have (2013), Living Traces (2016), Viva Dalida (2017), This marriage does not take place (2019), Between us the ocean (2021, Ancient Pyrgos International Literary Prize). Recently published Of oil and poetry. The Legacy of Pier Paolo Pasolini (2022). An extensive archive of writings is available at www.mattiamorretta.it