Keeping It Real

Three months of old-fashioned communal showers have given me a particular perspective on gender self-identification. One never looks down, of course, and in any case what would one see? Nothing is more uninteresting than another man's penis. 

We old timers would indeed have seen it all before. But if it is not already happening, then teenage boys the length and breadth of the land will very soon be confronted with something else entirely. Anyone who thinks that that would be "every boy's dream" has obviously never been one. There is a time and a place for everything, and that would be neither the time nor the place for a vagina.

Feelings are real, but they are not facts. As poverty of aspiration is a real feeling, but it is economic inequality that is a fact, so gender identity is a real feeling, but it is biological sex that is a fact. Those who failed to hold the first line, but who instead followed Marxism Today in whoring after Neil Kinnock and Tony Blair, are now unable to hold the second line, either. And those who are failing to hold the second line will be unable to hold the first, no matter how devoted they might have been to the person or cause of Jeremy Corbyn.

Without a robust material realism, there can be no pursuit of economic equality and international peace through the democratic political control of the means to those ends, led by those who suffered most as a result of economic inequality, namely the working class, and led by those who suffered most as a result of international conflict, namely the working class and the youth.

Yet most of the Left has succumbed to gender self-identification, which is a flat denial of even the most blatantly obvious material reality. Demonstrably, then, dialectical materialism has failed to provide that robust basis. Nor, in itself, can natural science, which cannot prove the ontological existence of material reality, but rather presupposes it and works from there.

What is needed is Thomism, which by definition exists within the wider Augustinian tradition. Fundamental to both is absolute fidelity to the Roman Magisterium, which is itself irrevocably committed to the Thomist metaphysical system, within which its own indispensable role precludes any degeneration comparable to that of the ancestrally Marxian Left into gender self-identification. Philosophy needs the Rock of the Petrine Office no less than Theology does.

Just as there can be no meaningful claim to be pro-life without an active commitment to economic equality and to international peace, so there can be no such commitment without material realism. There can be no secure material realism, nor, therefore, any science, without Thomism. And there can be no Thomism without the Roman Obedience, which one adopts either entirely and at whatever cost, or not at all.

Applied to the present situation, this has implications that are vastly more egalitarian economically, vastly more pacific internationally, and vastly more democratic politically, than anything that Marxism could ever devise, much less deliver.

This is not to build the house from the roof down. Fidelity to the Magisterium requires Thomism, which entails material realism, which compels a critique of the present economic and geopolitical order such as leads inexorably to the pursuit of equality and peace through democracy.