Can One Find Purpose In Transgenderism?
As to be observed in this picturesque plain of Causality, of Reason, which we aptly term Reality, all conception is found to go forth with Purpose; as such, any created thing, therefore, may never be innately devoid of worth; and no greater reason is there for any formation than the satisfaction of its maker’s pleasure. We see such points illustrated in the fact that a cup, for instance,—any material cup whatsoever—unquestionably a thing created, while able to be more, as when painted, (in such instances presenting its body for the additional service of a canvas), is, however, at all events, never less than its original and most basic conception, being ever only more suitably adapted for the obvious purpose it was conceived. Thus, whatever its appearance, it perpetually remains a receptacle intended for potable liquid which is to be conveyed to the mouth by hand; achieving momentary existence, ergo, even in the simple act of the participating human appendage being cupped in effort to scoop up or briefly contain what has been intended for drink.
As purpose, evidently, is therefore, from the greater to the lesser, assigned, it is clear that the cup, be it endowed with sentience, could never, thereby, ascribe itself a legitimate value. In fact, value is its own by birthright, and remains inherently such so surely as the cup continues to abide within the parameters of its specified design—the constant testification of which lies in its visible conformity;—namely, so surely as it continues to function as the cup it inevitably is. Hence, should it resist the purposes for which it was expressly fashioned—in other words, should it cease performing the utility of a cup, and seek instead, for example, to be an umbrella, it, forsooth, would be rebelling against its own worth, unable to attain value as the other, thus disinheriting that indispensable quality of its own volition, and rendering itself worthless, thence eligible to be discarded as the garbage it can only resultantly identify with; for though its will might, in an ostentatious declaration of its freedom, choose to be what it is not, evidently no exertion of that will possesses any power to sufficiently alter its actual form into that of its coveted liking, though its profession, un-redacted if it remains, nevertheless incurs all invidious comparison forthwith. Under such circumstances the product is inevitably doomed to an experience of unfullfillment, is virtually guaranteed shame and embarrassment; for, in the process of such a fruitless endeavor, it can never fully satisfy the performances of its coveted configuration as to be worthy of the appellation it seeks, for the attainment of which unattainable state, in pursuit of the envied treatment and regard, it so desperately and vainly pines.
In light of these truths, if still endeavoring to alter its function, the cup would fare better regarding itself as the first of something new rather than, as it must otherwise unavoidably accept, the worst of something old. Appearance and function, as a general rule, are inextricably connected: (a rocking chair, cup, car, tree, flower, insect, bird, etc., looks the way it does precisely because of what it does, and is therefore typically awarded a designation that denotes its functionality). To look the part, and yet be unable to fulfill the achievements of that which is then merely resembled, to be unable to ‘play the part’, if you will, is to accept or at the very least anticipate being regarded as defective for having failed to live up to the definition. To, as a natural rule, only so far resemble a woman, while congenitally and thus naturally possessing the biological characteristics of a man, and therefore be unable to function in the respects which define womanhood, is to at the very least, by inviting the invidious comparison, impute to oneself inferiority up against the typical and thus expected achievements of the coveted position, inviting shame as an innate consequence, for possessing all the parts but none of their purpose:—(one need not wonder at the high risk of suicide among this, sadly, very confused demographic). More specifically, to belong to the order or class of mankind, but to be devoid of a womb, is to fail to satisfy the corresponding distinction or appellation which has only been given in the service (as all words and titles are) of bearing reference to the very reality, to the very functionality of what it means to be a woman—in truth, a wo(mb)-man—again: that simple, but compendious, auditory reference to that half of mankind in possession of a womb, and all the connecting purposes therein implicated, from which the familiar designation of "woman" is derived.
If womanhood, therefore, is only perceived, and demeaningly so, purely as a sexual outlet, then purpose may be nearly entirely achieved by the mimicking transgender, although the assumed title, itself, as aforementioned,—(that of 'woman)'—will always serve, so far as an understanding of its usage persists, to expose the reality as fraudulent, as a mere ruse. But as a general rule, if one could not, in spite of satisfying all points of their ‘original’ sex, for lack, supposedly, of their brain’s conformity, have been otherwise than miserable and depressed, such a chronic disconsolate state will hardly be relieved for one having transmogrified their form into an androgynous farrago which cannot perform any of the essential functions endemic of the sex they afterwards claim to embody.
Furthermore, how can one truly even think like a woman, when the brain, in its perception, is very much affected by the functions of the body, and their bodies—those of the transgenders—, still functioning, (which matters far greater than no longer looking), more like their forsaken sex, in weight, density, height, flexibility, shape, proportion, and sexuality—when their bodies can only therefore be altered to some poor superficial degree to the sex they envy, and that only catalystically through the routine, extrinsic administration of counteracting hormones, adopted mannerisms and costume, never, for instance, concerning their disguised men, by experiencing all that is connected with the monthly operations of a menstrual cycle, or that of a pregnant womb, or the lactation and swelling of the breasts, or the comparative delicacy and daintiness of the feminine form, nor, concerning their disguised women, through enduring the paroxysms of an embarrassing because inconvenient persevering erection, or the random, nocturnal, sex-dream emissions of semen, or the rankling, repressed torments of emasculating treatment, or the more robust energies and hardier framework of the masculine stature—the nuanced biological experiences generally attending either sex; and, perhaps most significantly as regards their illegitimate claim, their minds never having been shaped in adolescent development or any previous point in time around the anticipation of such biological functions being an inevitable part of their pubescent maturity: physiological performances to which natural men and women must expect to remain subject or at the very least susceptible, whether such things come to pass as individual actualities or not.
Additionally, how can one believe themselves to attain unto the experience and the reality of the sex they desire when, having convinced the public of their transformation, they must still refer to their true biological state when conversing privately with their doctor in order to even begin the treatment of offsetting their body’s natural processes, let alone to properly maintain the change. Transgenderism comports itself, by its iconoclastic claims, as though it is the natural experience of man and woman to have at one time yearned to be the gender they are, when originally finding themselves of the opposite biology; to, particularly for trans-women, wake up each morning requiring the procedural application of cosmetics and paraphernalia in order to convincingly pass as such; and that both sexes can somehow experience, impossibly, a lifelong satisfaction with attaining, in the end, only unto a deficient appearance of actual womanhood or manhood, somehow requiring, and quite contradictorily, so little of the further more significant operations of the allegedly coveted position which they nevertheless retain in the sex they actually are, failing furthermore to respond as women or men generally will do when facing the reality of such lifestyle and sexual inadequacies as must be natural to the situation of the trans-gendered. In the simple language of basic mathematics—(even awarding adherents of such aberrant thought a foundation of argument too controversial for anyone to stand on for its being contradicted by all objective reasoning, by all observable reality)—equating the addition of a ‘female brain’ and an otherwise biological male body, despite all of the latter’s natural functionalities geared inevitably to beset the former from living up to the experience attested—to equate this to womanhood is hardly different from equating ‘8 + 2 + 8 + 6 + 3 + 8 + 8 + 4 + 8 + 8’ to ‘8x10’ for it seeming close enough at a glance.
Moreover, as bathrooms have always been founded upon the principle of segregation—segregation here being enforced between the sexes or genders,—in no case whatsoever should a transgender or gender-anonymous person feel their dignity or humanity infracted upon for being disallowed entry into the bathroom of their choice, as men and women do not possess this liberty as a general right, but are confined, taking no offense, to the bathroom labelled by their gender. Transgendered, therefore, subscribing, as they do, to the belief that there are numerous, perhaps even infinite genders as opposed to the apparent two, ought to remain consistent with their doctrine, and rather than upset the established order of sexual segregation where the private attention to one’s biological waste is concerned, they should campaign for the still ridiculous scenario of additional if not an infinite number of public restrooms being made publically available to coincide with their infinite genders; and do this in accordance with the economic principles of supply and demand, each bearing the corresponding designation they desire like ‘pers’, ‘eirs’, ‘vis’; and that they not insist upon one gender’s use of another’s at their own discretion.
Nevertheless, with the purely professed, though perhaps somehow scientifically-backed reality of gender-fluid individuals, whose brains must scan as possessing the phenomenal capability of being at various times identical to that of a male’s or female’s, such an individual would, by their supporter’s loftiest aspirations, be able to use any bathroom they please so long as the evidence of their brain’s orientation manifests itself in the corresponding behavior that can be carried out only—(as, according to them, how otherwise could it be carried out?)—by their 'proper' which is to say 'actual state' of 'true inner being', which, of course, would be demeaning, on our part, to regard as merely a mood or, far more reprehensibly, merely an act; given the fact that providing brain scans at the time of lavatory admittance would be way too rigorous a process, incapable of keeping up with the frequency with which a person uses the bathroom in between their perhaps as frequent and just as uncontrollable shifts in sexual orientation.
In simple, fairly obvious conclusion, we find that anything of structure and design, as all things plainly are, having therefore been designed, insomuch as a design or pattern bears in itself all indication of a designer, all indication of sophisticated intentionality and planning and sentient organization,—that such intricate creations ought then to accept, (as in the illustration of the cup), what they in fact are, and thereby lay hold of their inherited self-worth by living in accordance with their clear and definite purpose, which individual value they cannot of course assign themselves, however much they try, but must be given, and ultimately already have received and naturally possess by being a purposeful thing created; where, like the autonomous cup, (who if living fully within the parameters of its physical and natural design must as a matter of course so repay its maker in the pleasure it consequently affords, thus satisfying its purpose), such creations, as we all are, will always find ourselves, in turn, by our same Maker, well cared for, kept, and constantly fulfilled.