There is an emerging consensus within Natural Law that explains transgender identity as an “embodied misunderstanding.” The basic line of argument is that our sexual identity as male or female refers to our possible reproductive roles of begetting or conceiving. Since these two possibilities are determined early on by the presence or absence of a Y chromosome, our sexual identity cannot be changed or reassigned. I develop an argument from analogy, comparing gender and language, to show that this consensus (...) is premature. Language and gender imbue our body with further social meaning and so, I conclude, that just as we can learn multiple languages, so too can we learn multiple genders. Since language and gender each constitutively contribute to our wellbeing as a “second nature,” I argue against this consensus to show that the reason people who are transgender struggle to flourish is not because of a “troubled trans psyche,” but because there are conceptual, interpersonal, and institutional obstacles stacked against them. (shrink)

Published in the American Journal of Bioethics.

Le persone transgender sono migliaia solo in Italia e chiedono di essere ascoltate e riconosciute dalle comunità cristiane. Eppure, nel nostro Paese, la riflessione teologica è spesso rimasta indietro rispetto alle scienze, e la pastorale – di conseguenza – balbetta. Questo volume, primo nel suo genere in Italia, prova a colmare quel ritardo con un approccio intenzionalmente transdisciplinare. Clinica, sociologia, antropologia culturale, filosofia, teologia morale, teologia biblica e teologia pastorale si interrogano insieme: non per costruire sintesi affrettate, ma per (...) mantenere aperte le domande e lasciarsi provocare da saperi, sensibilità e vissuti plurali. Le tre parti in cui si articola questo libro – scienze, teologie, pastorali – sono precedute da testimonianze di vita e di fede, perché prima delle idee vengono le persone (e le loro esperienze). Non è un trattato ideologico né una raccolta di indicazioni operative. È uno strumento di lavoro, onesto ma anche provvisorio, per le comunità cristiane che vogliono coniugare ascolto autentico e pensiero teologico rigoroso. Perché le transidentità rappresentano una sfida che è urgente accogliere e affrontare. (shrink)

In this paper I want to address an issue at the intersection of the philosophy of personal identity and the philosophy of transgender identity: the fact that, on one influential way of framing the transgender experience, it is incompatible with, and therefore constitutes a challenge for, physiological continuity theories of personal identity. To see this, I begin by outlining the relevant part of physiological continuity theories. Then I turn to the relevant thesis about the transgender experience. After (...) explaining why these are in tension, I conclude with two alternate ways of moving forward, arguing that, although both approaches face challenges, either suffices to avoid this tension. (shrink)

This is a collection of essay on transgender issues: Law, Language, Sport, and Metaphysics. [3rd edition, extended and updated, 2023].

For decades, transgender people have been fighting for the right to participate in sports leagues consistent with their gender identity. Much of this fight has played out on the federal stage, but recently both the federal government and federal courts have become hostile to transgender rights broadly, and transgender rights in sports in particular. This Comment examines an alternate but increasingly promising avenue for the vindication of transgender rights in sports: state law. Using a New York (...) lawsuit brought by a women’s roller derby team, Long Island Roller Rebels v. County of Nassau, as a case study, this Comment argues that state preemption and broad anti-discrimination statutes can protect transgender rights, shielding against federal overreach. Specifically, it demonstrates how advocates can leverage New York’s Municipal Home Rule Law, Human Rights Law, and Civil Rights Law to create a template for future transgender rights litigation. (shrink)

Preface: The following article is an adaptation of an open letter sent by the au- thor to the local U.S. Elementary School Administration on October 14, 2022, in response to the introduction of Transgender Literature in grades 2 and above (starting age 7) in the local US elementary school attended by the author’s children. More specifically, children have been introduced to three books: I Am Jazz, by Jessica Herthel and Jazz Jennings; Jacob’s New Dress, by Ian Hoffman and Sarah (...) Hoffman; and Born Ready. The True Story of a Boy Named Penelope, by Jodie Patterson. As part of this, children have been asked to join discussion in class to talk about the contents of each book and other related literature. Of note, several meetings with the administration and the school board have followed, but no changes have been made to the administration and content of the literature presented to children, with the exception of parents’ voluntary exclusion, per direct request, of their children from class time in which the books above and related new literature will be discussed in the future. Furthermore, these topics have also been discussed as part of a recent Lecture the author presented at the Academy of Sciences of Rome with the title “Science or Ideology?” in November 2022. (shrink)

In this chapter, we posit and explore the existence of a right to transgender identity, understood as the right for transgender people to enjoy equal protections under the law such that they are not excluded from normal social and political practices due to their transgender status. Within the context of American constitutional law, we ask what level of judicial scrutiny ought to be applied to cases involving transgender discrimination as transgender discrimination (as opposed to as (...) a sub-category of sex discrimination), a particularly pressing (and still unanswered) question given the recent explosion of anti- transgender legislation. We argue that transgender people constitute a suspect class — a designation reserved for insular minority groups that have been established to be particularly vulnerable to discrimination — which would trigger the highest level of constitutional protection. With the methodologies of experimental jurisprudence, we approach suspect classification from a distinctly empirical perspective, reviewing the available data and concluding that transgender people unambiguously meet the criteria for suspect classification on empirical grounds. Suspect classification typically triggers strict judicial scrutiny, so our finding requires that transgender discrimination cases receive strict judicial scrutiny, calling into question the both the legality of many recent anti-transgender laws nation-wide, as well the (limited) benefit of the doubt judges have offered such laws under the traditional sex discrimination rubric. (shrink)

'Transgender’ is often described either as an identity, or else as the full spectrum of gender nonconformity. In this essay, I suggest that these descriptions do not align with the conceptual labor that we often ask ‘transgender’ to do: highlighting people who engage in forms of self-directed gender nonconformity that are heavily penalized.

This paper examines the wave of anti-transgender legislation in Western countries as a contemporary form of scapegoating. Drawing on René Girard’s theory of mimetic violence and Talia Mae Bettcher’s analysis of transphobic violence and essentialization, it argues that trans people are culturally constructed as deceptive or dangerous, and that such narratives become institutionalized through law. By examining legislation concerning education, sports, identification, and healthcare, the paper shows how moral panic and political rhetoric redirect social anxieties onto a vulnerable group, (...) fostering unity among those who view themselves as “protected.” A feminist extension of Girard’s model reveals scapegoating as both gendered and structural: it reinforces patriarchal and cisnormative norms while obscuring the deeper social and political causes of instability. (shrink)

Representing the best popular and scholarly contributions to transgender/ sex studies, and with their mutual concern with female-to-male sex and gender crossing (among other topics), these three books mark an important shift in scholarship on gender and sexuality. Trans studies has reached a level of autonomy and sophistication that firmly establishes it as a field with its own theoretical and political questions. Of course, connections to feminist and queer theory are still very apparent in these texts, and all three (...) authors are committed—to varying degrees—to reading trans identities against the backdrop of male dominance and heteronormativity. It’s no longer enough, however, for feminist readers to dismiss the projects of trans theorists and activists as epiphenomenal to feminist discourses or even queer theory, or to view trans studies as an optional extra in discussions of sex and gender. These books represent the best arguments against this position, and thus offer a new challenge to the inclusivity, scope, and terms of “women’s studies.”. (shrink)

Analytic philosophy has transgender trouble. In this paper, I explore potential explanations for this trouble, focusing on the notion of 'cisgender commonsense' and its place in philosophical methodology.

This article examines how current bioethics legislation in France forbids trans men from accessing assisted reproductive technology (ART) and how aesthetic imagery of trans experience may resist such legal prohibition. That is, the aesthetics of transgender pregnancy and its possible focus on the body as a site of resistance has the potential to subvert the grounds on which current French reproductive policy is founded. As it stands, French political groups like GIAPS have been unsuccessful in arguing the unconstitutionality of (...) laws that forbid trans men from accessing ART, because the constitutional law of equality between the sexes need not be upheld if differential treatment is in the best interest of the state. Claims for differential treatment are due to preconceived biases of trans individuals, biases that may be challenged with an increase in exposure to trans experience/trans aesthetics. (shrink)

Questa conferenza, in diretta dagli Stati Uniti (11/11), rappresenta la versione italiana della ricerca, precedentemente pubblicata in inglese dall'Accademia Tiberina, nel 2022.

Trans theory is characterized in part by the apparent tension between discursive analyses of cisgender society and phenomenological descriptions of trans experiences. While traditional inquiry into the history of philosophy proposes an interminable opposition between phenomenology and discourse analysis, Rubin’s alternative suggestion is that within the domain of trans studies that they fulfill complimentary dimensions of investigation. Discourse analysis and phenomenology converge in trans studies because they are submitted to the same ethical and political imperative: the systematic development of the (...) trans archive. Both discourse analysis and phenomenology as methods in trans studies are directed toward the development of a genuinely trans history, perspective, and theory, with special methodological consideration toward the way that this perspective is misunderstood or obscured by dominant frameworks within cisgender society. In what follows, I provide a brief reconstruction of two major interventions in trans phenomenology, demonstrating that each is carefully concerned with distinctly archival considerations, but I further argue that each project remains incomplete because of an incomplete bracketing of medicalized cisgender concepts. I then propose a brief alternative program aimed at the full suspension of cisgender categories that I call transgender existentialism. (shrink)

This essay explores the complex relationship between gender and aesthetics, namely through the lens of the transgender movement. After a brief study of the challenges related to the history of gender variance and normativity, the essay will follow the trajectory of Kant’s Critique of Judgment, focusing primarily on the conception of the sublime, and move to explore connections with the work of gender theorist and public health advocate Benjamin T. Singer, whose work develops a rhizomatic model of the (...) class='Hi'>transgender sublime. Utilising this framework, the discussion will then examine connections and parallels with the work of Rancière and later Gianni Vattimo. The final section will then explore the concept of aesthetic emergencies from Santiago Zabala, Vattimo’s pupil, who associates both Rancière and Vattimo with this concept while at the same time drawing from Heidegger’s writings. Through a re-examination of the sublime and the work of these theorists, this paper will illuminate potential new connections, pathways, and possibilities for the transgender movement, aesthetic theory, and political engagement. (shrink)

This essay examines narratives of fundamental change, which portray a break in the continuity between a pre-transition and post-transition transgender subject, in accounts of transgender transitions. Narratives of fundamental change highlight the various changes that occur during transition and its disruptive effects upon a trans subject’s continuous identity. First, this essay considers the historical appearance of fundamental change narratives in the social sciences, the media, and their use by families of trans people, partners of trans people, and trans (...) people themselves. After this is a consideration of Mark Johnson’s account of narrative as a meaning-making activity that occurs in the context of social norms. Johnson’s account is then applied to narratives of fundamental change to explain why these narratives occur, especially in relation to social norms and lived experience. The essay concludes by considering the trajectory of fundamental change narratives, looking at emerging transgender narratives, which stress a more integrated, complex account of transgender lives. (shrink)

Artificial intelligence systems increasingly mediate decisions in domains from healthcare and education to law enforcement, but they often inherit historical biases. This paper examines how AI can reproduce and even amplify discrimination at the intersection of transgender identity and neurodivergence. Drawing on evidence that transgender individuals exhibit higher rates of neurodivergence (Pasterski et al. in Arch Sex Behav 43:387–393, 2014) and on the historical pathologization of both identities (Conrad and Schneider in Deviance and medicalization: from badness to sickness, (...) Temple University Press, Philadelphia, 1992), I focus on two domains, healthcare and language processing, to illustrate how choices in data collection, model training, and algorithm design can perpetuate harmful biases. I also evaluate restrictive state policies as exemplified by the U.S. executive order “Defending Women…” (Trump Executive Order. Defending women from gender ideology extremism and restoring biological truth to the federal government. 2025a) while exploring how regulatory frameworks may complicate efforts toward inclusive AI design. I conclude with technical and policy recommendations intended to promote fairness while acknowledging the potential benefits and risks of AI systems, and suggest avenues for future research. (shrink)

Background: Transgender health care is a subject of much debate among clinicians, political commentators, and policy-makers. While the World Professional Association of Transgender Health (WPATH) Standards of Care (SOC) establish clinical standards, these standards contain implied ethics but lack explicit focused discussion of ethical considerations in providing care. An ethics chapter in the SOC would enhance clinical guidelines. Aims: We aim to provide a valuable guide for healthcare professionals, and anyone interested in the ethical aspects of clinical support (...) for gender diverse and transgender people of all ages. Recognizing that the WPATH is a global association, we address broad challenges. We offer a reflection on general ethical principles, providing conceptual tools for healthcare providers, patients, and families to navigate the specific challenges they might encounter in transgender health care, in line with WPATH’s worldwide mission and scope. Method: This article employs a descriptive analysis, and our framework of reference is the four principles of biomedical ethics: respect for autonomy, beneficence, nonmaleficence, and justice. Results: The article presents a discussion on the four ethical principles as applied to transgender health care. We address issues such as respect for patient autonomy in decision-making, the role of beneficence and nonmaleficence in clinical interventions, and the importance of justice in equitable treatment and access to care. Some of the ethical concerns we address in this article pertain to the current sociopolitical climate, where there has been increasing legal interference, internationally, for transgender and nonbinary people, particularly youth, seeking medical care. Discussion: We highlight the interplay between ethical principles and clinical practice, underscoring the need for ethical guidance in addressing the diverse challenges faced by healthcare providers and patients in transgender health care. We advocate for continuous refinement of ethical thinking to ensure that transgender health care is not only medically effective but also ethically sound. (shrink)

This autoethnography presents a comprehensive personal journey of a transgender evolutionary biologist examining the origins of their gender identity, finally culminating in an argument for gender abolitionism. The author’s “gender identity” is not to an innate, ontological essence, but to a complex synthesis of internalised social norms, childhood trauma, aesthetic preferences, and reactions to a “pervasively gendered” society that repeatedly assigned gendered meaning to neutral behaviours, objects, and personality traits. -/- The narrative critically engages with mainstream gender theories, revealing (...) logical inconsistencies, circular reasoning, and category errors within concepts such as the sex/gender distinction, “innate gender identity”, “assigned sex at birth” (ASAB), and the cisgender/transgender binary. The author proposes a revolution in the form of gender abolitionism: a framework that strictly limits sex sensu stricto to gametes, dismantles phenotypic “sex” into a spectrum of sexual dimorphic traits, and advocates for the complete removal of gender as a social, legal, cultural, and self-identity category. -/- Furthermore, the article extends its critique to post-structuralist and queer theories, arguing that while their deconstructive intentions are noted, their real-world effect paradoxically reinforces gender-centrism and destructed an intersubjective world, ultimately failing to provide a path to liberation. Ultimately, the work is a defence of universalism and scientific realism as essential tools for dismantling all forms of oppression, arguing that a consistent application of reason offers the most profound and inclusive path toward human freedom, transcending the contemporary identity politics. (shrink)

This article proposes a theoretical account of pornographic spectatorship that attends to the abundance, mutability, and unpredictability of the desirous and identificatory potentialities that constitute pornographic fantasy. In its privileging of multitude over singularity, and transformability over stasis, pornographic spectatorship has meaningful connections to bisexuality and transness, taken to be capacious modes of sexual desiring and gendered identification that refuse notions of sexual immutability. In certain psychoanalytic formulations of spectatorship in film theory, we find an insistence on the spectator’s sexual (...) unfixity. These are put in dialogue with bisexual and trans media theories that stress the import of spectatorial unfixity qua bisexuality and transness themselves. In pornographic media’s metatextual appeals for a spectator to desire and identify, these dynamics are heightened. Although individual experiences of pornographic spectatorship are unpredictable, it persists nevertheless as a process that is affirming of transformational sexual potentialities, wherein bisexual and transgender possibilities might be forged. (shrink)

This research focuses on transgender patients discrimination in Yogyakarta in accessing healthcare services. There are two questions on this research: what is the obstacle faced by the transgender-patients in accessing healthcare services? How is the analysis of biomedical ethics seeing this issue? The results on this research are despite the fact they were not being discriminated in the hospital, they did not get the health insurance by the government because of the administrative issue which can not accommodate their (...) gender choice. Therefore, this research seeks to understand the barriers of transgender patients in accessing healthcare services through the perspective of biomedical ethics of Tom L. Beauchamp and James Childress. The researcher concludes that the general rule on social benefits applied in society is still limited only to the specific genders. It is not in accordance with the two principles in biomedical ethics: the principle of justice states that the transgender who is physically harmed has right to get social benefits to remedy the effect of the disadvantages due to their natural property and to have more equal chance of life; and the principle of autonomy states that an autonomous decision of the transgender people to choose their gender is related to the individual rights although they have different view with others and as long as their action do not leave the disadvantage to others, it must be respected as a moral obligation. (shrink)

This essay develops a concept of curiotization, through which people are reduced to a curio for the fascination of others. I argue that trans people as they have appeared in media, philosophy, and narratives of history are curiotized as forever fascinating, new, titillating, and controversial. In contrast to the narrative of momentous trans progress in the mid-2010s, I point out that frameworks such as the "Transgender Tipping Point" worked to position its "trans moment" as unprecedented and always on the (...) threshold of arrival. To work through a specific example, I point to decades of renewed fascination over trans women being capable of breastfeeding and the long history of trans fascination in popular music. I conclude by emphasizing the obscured world-historical presence of transsexuality as it coincides with the history of pharmaceuticals, hormone technologies, and birth control. In contrast to a "goldfish memory optics" through which trans people become eternally new, fascinating, and debatable, I stress the importance of restoring the complexity of "trans" and its histories back into an understanding of the present. (shrink)

Using Ursula K. Le Guin’s The Left Hand of Darkness as an inspirational backdrop, a novel whose story unfolds on a genderless planet that nevertheless relies on reproductive sex for the sake of generativity, this paper tackles the sex/gender debate, its entanglements with procreation, and its consequences for transgender pregnancies. More specifically, I analyze three issues that pose barriers to thinking about a more inclusive reproductive ethics: state-sanctioned sterilization, non-reproductive futurism, and access to assisted reproductive technology.

This paper analyzes the logical inconsistencies of Fourth-Wave Feminism in its attempt to integrate transgender women into biological women’s rights. The author argues that prioritizing "gender identity" over "biological sex" creates a fundamental conflict of interest, particularly in sex-segregated spaces, and undermines the foundational purpose of feminism. Key issues identified include the lack of a causal link between personal "gender performance" and communal obligations for validation, and the instability of "self-identification" as a basis for public policy. Furthermore, the paper (...) highlights the distinction between transgender advocacy and the gay rights movement, noting that the former demands a high-risk restructuring of biological social foundations without commensurate communal benefits. Ultimately, the author contends that this relativist approach triggers a social backlash that harms feminism, the community, and transgender individuals alike. The study concludes that sustainable recognition is best achieved through trust in small-scale relationships rather than legally mandated, community-wide concessions. (shrink)

Over the last decades we have witnessed a proliferation of new human rights claims (e.g. the ‘human right’ to internet access) . But Milan Kundera (1991) reminds us that not all desires are human rights. Trans women athletes (and their supporters) often claim that there is a human right to sport and they derive a further ‘human right’ from this: the right to compete in the sex category with which they identify (i.e. the female category). The purpose of this article (...) is to critically assess these two claims: 1. every person has a human right to compete in sport; 2. trans women have a human right to compete in the female category in sport. (shrink)

Often primary care providers are called upon to judge the legitimacy of patients' requests for gender-affirming care. Such requests are not necessarily based on best practices but exist nonetheless. Understanding the basis of such requests and objections to them can assist PCPs in navigating their role as gatekeepers. We address common objections raised to such requests and use common clinical scenarios to show that these objections are based on an incomplete understanding of autonomy. We conclude with a discussion of how (...) a contemporary understanding of how gender identity is constructed might help primary care providers understand their role and how to help patients with their requests, both in gender-affirming care and more generally. (shrink)

The transgender child is a familiar and polarizing trope in the present century. Some, such as the writer J. K. Rowling, take transgender children to be cultural fictions: there are no trans kids, as there are no mermaids or leprechauns. Others, including prominent figures in pediatric gender medicine, hold that some children are transgender, just as some children have brown eyes or are naturally outgoing. The only difference is that transgender children require special support, unlike brown-eyed (...) or outgoing children. Instruction manuals are needed, for instance Brill and Pepper’s The Transgender Child: A Handbook for Parents and Professionals. And when puberty commences, medical interventions may be recommended. A third view is that transgender children are examples of “making up people” in the sense of Ian Hacking’s eponymous 1986 essay: transgender children are brought into existence by a social process that involves (in part) naming or classifying children as transgender. This paper defends the third view: there are trans kids, but they are made, not discovered. (shrink)

Can an individual change their race? To answer in the affirmative is to endorse transracialism. Spencer Case has recently objected to transracialism on the grounds that it seems to raise the unwelcome prospect of accepting “trans-ability” and “trans-species” identity claims, which refer, respectively, to an able-bodied person identifying as disabled and a human being identifying as an animal. According to Case, this prospect not only reduces transracialism to absurdity, it reveals shortcomings with prevailing theories of transgender acceptance. I defend (...) transracialism from Case’s critique. Once we recognize what accepting “trans-ability” identity claims involves, doing so ceases to be absurd. As for “trans-species” identity claims, they are too disanalogous from transracial ones for a common standard of acceptance to apply to both. Regarding transgender identity claims, even if Case is right that one basis for accepting them is not well-defended, other frameworks of trans acceptance will remain available. Case’s argument against accepting transracialism per se amounts to the idea that accepting transracialism would empty racial terms of meaning. I retort that this will not be true of theories of transracialism whose standard for accepting a transracial identity claim include a social component. Case therefore fails to show transracialism is an absurd idea. (shrink)

Florence Ashley has argued that requiring patients with gender dysphoria to undergo an assessment and referral from a mental health professional before undergoing hormone replacement therapy (HRT) is unethical and may represent an unconscious hostility towards transgender people. We respond, first, by showing that Ashley has conflated the self-reporting of symptoms with self-diagnosis, and that this is not consistent with the standard model of informed consent to medical treatment. Second, we note that the model of informed consent involved in (...) cosmetic surgery resembles the model Ashley defends, and that psychological assessment and referral is recognised as an important aspect of such a model. Third, we suggest that the increased prevalence of psychiatric morbidity in the transgender population arguably supports the requirement of assessment and referral from a mental health professional prior to undergoing HRT. (shrink)

In this article, I consider the harms inflicted upon transgender persons through “misgendering,” that is, such deployments of gender terms that diminish transgender persons’ selfrespect, limit the discursive resources at their disposal to define their own gender, and cause them microaggressive psychological harms. Such deployments are morally contestable, that is, they can be challenged on ethical or political grounds. Two characterizations of “woman” proposed in the feminist literature are critiqued from this perspective. When we consider what would happen (...) to transgender women upon the broad implementation of these characterizations within transgender women’s social context, we discover that they suffer from two defects: they either exclude at least some transgender women, or else they implicitly foster hierarchies among women, marginalizing transgender women in particular. In conclusion, I claim that the moral contestability of gender-term deployments acts as a stimulus to regularly consider the provisionality and revisability of our deployments of the term “woman.”. (shrink)

In this peer commentary on Maura Priest's "Transgender Children and the Right to Transition: Medical Ethics When Parents Mean Well but Cause Harm", I argue against the "mismatch" model of trans identity. On this model, which is prevalent in institutional and medical contexts, to be trans is to have one's gender identity "mismatch" with one's sexed body.

In this article, Bettcher argues that sexual attraction must be reconceptualized in light of transgender experience. In particular, Bettcher defends the theory of “erotic structuralism,” which replaces an exclusively other-directed account of gendered attraction with one that includes a gendered eroticization of self as an essential component. This erotic experience of self is necessary for other-directed gendered desire, where the two are bound together and mutually informing. One consequence of the theory is that the controversial notion of “autogynephilia” is (...) rejected. Another consequence is that the distinction between gender identity and sexual orientation is softened. (shrink)

In 2011, a 5,000-year-old “male” skeleton buried in a “female” way was discovered by an archaeological team just outside of modern-day Prague. This article queries the impulse to name such a discovery as evidence of transgender identity, and bodies, in an increasingly ancient past. To do so, it takes up the work of Denise Ferreira da Silva, Sylvia Wynter, and Hortense Spillers as a means to push back against the impetus to name such discoveries “transgender” in order to (...) shore up the legitimacy of contemporary trans identity. Each of these three thinkers offers a different vantage point for rethinking such naming practices that push the reader to consider how desires to name and place “transgender” in a distant past papers over the violence of plantation slavery, global imperialism, and the Enlightenment's shift toward scientific reason. This article argues not that such anthropological discoveries should not be considered transgender, but rather that the desire for them to be, or become, transgender does not legitimate contemporary transgender identity, and may instead treat certain iterations of transness as spatially and temporally universal. (shrink)

This paper addresses two related topics: 1. The disanalogies between elective cosmetic practices and sex reassignment surgery. Why does it seem necessary for me – an aging professional woman – to ignore the blandishments of hairdressers wielding dyes and dermatologists wielding acids and scalpels? Why does it not seem equally necessary for a transgendered person to repudiate sex reassignment procedures? 2. The role of the body in identity and agency. How do phenomenological insights regarding the constitution of selfhood in relation (...) to the interplay between the body image and corporeal know-how contribute to an account of the agency of transgendered individuals? Studying several paintings by contemporary feminist artist Jenny Saville has advanced my thinking on these topics. Saville’s imagery is an invaluable aid to reflection on these issues because she uses her painterly technique, which critics often dub “virtuoso,” to represent lived human bodies. In her work, viewers encounter representations of subjectivized, agentic corporeity, as distinct from inert, objectified flesh. Moreover, her sympathetic engagement with nonconformist, devalued bodies helps to reconfigure the standard gestalts of the human body that viewers typically carry with them and thus to convert fear and/or disgust into appreciation and understanding. In this paper, I consider three of Saville’s paintings. Plan, Saville’s self-portrait as a nude female whose body has been prepped for liposuction, conveys the pathos of this procedure. Matrix is a nude portrait of self-described “gender variant visual artist” Del LaGrace Volcano. In the words of one critic Saville’s depiction of Volcano’s nude intersexed body “restores beauty to the primitive [female] genital organ.” Passage, another nude portrait of an intersexed individual, is an image of vibrant sexuality despite the presumptively jarring juxtaposition of breasts and a penis. I argue that conceiving the agentic subject as a rational deliberative capability that uses a conjoined body as the instrument of its will makes it impossible to theorize the agency of transgendered people. In contrast, when agentic subjects are understood as embodied subjects and embodiment is understood as a dimension of practical intelligence, the agency of transgendered individuals is intelligible. (shrink)

In this paper, we defend two main claims. The first is a moderate claim: we have a negative duty to not use binary gender-specific pronouns he or she to refer to genderqueer individuals. We defend this with an argument by analogy. It was gravely wrong for Mark Latham to refer to Catherine McGregor, a transgender woman, using the pronoun he; we argue that such cases of misgendering are morally analogous to referring to Angel Haze, who identifies as genderqueer, as (...) he or she. The second is a radical claim: we have a negative duty to not use any gender-specific pronouns to refer to anyone, regardless of their gender identity. We offer three arguments in favor of this claim (which appeal to concerns about inegalitarianism and risk, invasions of privacy, and reinforcing essentialist ideologies). We also show why the radical claim is compatible with the moderate claim. Before concluding, we examine common concerns about incorporating either they or a neologism such as ze as a third-person singular gender-neutral pronoun. These concerns, we argue, do not provide sufficient reason to reject either the moderate or radical claim. (shrink)

According to some philosophers, gender is a social role or pattern of behavior in a social context. I argue that these accounts have problematic implications for transgender. I suggest that gender is a complex behavioral disposition, or cluster of dispositions. Furthermore, since gender norms are culturally relative, one’s gender is partially constituted by extrinsic factors. I argue that this has advantages over thinking of gender as behavior, and has the added advantage of accommodating the possibility of an appearance/reality dissonance (...) with respect to one’s gender. (shrink)

Since 2023, the UK government's response to the “migrant crisis” has revolved around two controversial flagship policies: the deportation of asylum seekers to Rwanda, and the detention of migrants aboard a giant barge. In this short article, I examine the colonial and gendered dimensions of the two policies, finding them to be examples of the coloniality of gender. What this indicates, I suggest, is that the purpose of these policies is not merely to deter potential migrants—particularly LGBTQIA+ migrants—but also to (...) create a political narrative that allows the Conservative Party to garner right-wing votes by participating in high-profile culture wars; namely, the debate over transgender rights and the debate over how the UK should reckon with its imperial past. (shrink)

Trans is usually defined as the set of practices and identities outside of the binary gender system and includes individuals who identity as genderqueer, transgender or transsexual. Trans theories refer to a range of approaches including medical and psychiatric theories, performativity and social constructionist theories, and queer theory, that are used to explain transgender practices and identities.

The “born this way” narrative remains a popular way to defend nonnormative genders and sexualities in the United States. While feminist and queer theorists have critiqued the narrative's implicit ahistorical and essentialist understanding of sexuality, the narrative's incorporation by the state as a way to regulate gender identity has gone largely underdeveloped. I argue that transgender accounts of this narrative reorient it amid questions of temporality, race, colonialism, and the nation-state, thereby allowing for a critique that does justice to (...) the enmeshment of categories of difference. (shrink)

In this article, I extend the feminist use of Friedrich Nietzsche’s account of memory and forgetting to consider the contemporary externalization of memory foregrounded by transgender experience. Nietzsche’s On the Genealogy of Morals argues that memory is “burnt in” to the forgetful body as a necessary part of subject-formation and the requirements of a social order. Feminist philosophers have employed Nietzsche’s account to illuminate how gender, as memory, becomes embodied. While the account of the “burnt in” repetitions of gender (...) allows us to theorize processes of embodied identity on an individual level, analyzing gender today requires also accounting for how gender is externalized. I take up this question through the specific examples of identity documents and sex-segregated bathrooms. Returning to Nietzsche’s call to practice a resistant forgetting, I conclude by exploring the distinct strategies required to disrupt externalized memory. These strategies include contesting the use of past gender assignments in data collection and rewriting architectural reminders of gender. (shrink)

Building on a recent article that identifies a “dancing ecofeminist logic” in Australian logician Val Plumwood and pairs it with Australian sociologist Ariel Salleh’s “ethics of holding,” the present article further elaborates this logical ethics into a transgender ethics of “holding green commons” in Indian philosopher of science and ecological activist Vandana Shiva’s Staying Alive: Women, Ecology, and Development (2016). I then bolster this ethics by partnering it with Spirit/Dance (a reconstruction of global spiritual practices of the poor) to (...) highlight these spiritual practitioners as “spirit-lanterned guardians,” inspired by the heroic protestors of the Chipko land rights movement in India, who channeled Hindu spirits and carried lanterns in the daylight, to symbolize their silvicultural wisdom defending the forest. Finally, I identify five such guardians in the Global North today: three fictional “spirits” (Peter Pan, Green Lantern, and Robin Hood) and two present-day ecofeminist activists, namely martyred “Cop City” protestor and forest defender Tortuguita Terán and the interdisciplinary movement artist jill sigman/thinkdance. (shrink)

[NOTE: I now disavow this essay, which was too accommodating to trans ideology.] Surprisingly, it follows from commonplaces about sex and gender that there is a widely-practiced variety of transgenderism achievable through sex/gender “exaggerating.” Recognizing exaggeration as trans---or at least its moral equivalent---has several important consequences. One is that, since most traditional cultures endorse exaggeration, trans lifestyles have often been mainstream. But more importantly, recognizing that gender exaggeration is trans (or its moral equivalent) reveals a number of sex- and gender-discriminatory (...) practices and intolerant attitudes: from pathologizing hypergender to legally restricting androgenic hormones, many people who consider themselves trans allies are less consistent in their support of transgender lifestyles than they realize. Thus, seeing exaggerators as trans not only follows from a better grasp of transgenderism, but also reveals new arguments in favor of greater gender freedom against gender-policing by both conservatives and progressives. (shrink)

This paper examines the potential for massive lawsuits against influential disease classifications (ICD-11, DSM-5-TR, SOC8, etc.) resulting from their descriptions of Gender-Affirming Care (GAC). The evidence levels supporting GAC as described in these classifications remain remarkably low. Unlike rare diseases, the target population of this medical care is large relative to total population ratios, strongly suggesting that studies with higher evidence levels are feasible. Furthermore, the validity of these interventions is questionable due to the difficulty of differential diagnosis and the (...) highly invasive nature of medical interventions such as hormone therapy and surgery. Consequently, insurance companies have grounds to pursue massive lawsuits against the WHO and APA. This issue not only concerns health damages from GAC but also undermines the credibility of these disease classifications as a whole, shaking the validity of all medical practices. Considering the risk of disputes with contractors and shareholders for medical acts lacking validity, insurance companies are compelled to clarify where responsibility lies. It is inferred that while they have completed preparations for litigation, they are monitoring shifts in public opinion regarding transgender issues to ensure the lawsuits gain social support. Ultimately, this is a matter of social justice, and such lawsuits must be pursued. (shrink)

This paper critically examines Imbrišević and Pike’s (2026) defense of sex verification policies in elite sport. While agreeing that sporting classifications are necessarily exclusionary and that exclusion is not inherently unjust, I argue that their position relies on several substantive assumptions that remain insufficiently defended. These include a binary, chromosomally grounded conception of sex; the alignment of sex with gender category membership; the marginalisation of intersex variation; and the treatment of male physiological advantage as a stable and unified class. I (...) further argue that the framework neglects the ethical relevance of transgender men and assigned-female-at-birth individuals, thereby narrowing the scope of analysis in a way that undermines its justificatory force. Finally, I question the implicit attribution of epistemic authority to stakeholders in determining category boundaries. Taken together, these concerns suggest that, while exclusion in sport may in some cases be justified, the argument under consideration does not yet provide adequate grounds for it. The paper concludes by calling for greater conceptual clarity and rigour in the ethical evaluation of sex-based classification in sport. (shrink)

This paper examines the concepts of sex and gender and demonstrates that a lack of understanding of gender lies at the root of current gender theory and confusion. Sex is a classification of individuals using male and female, while gender means position within a community. Sex is an extremely excellent concept in a community. Gender is sometimes unjustifiably maintained against social changes. This is a loss for both individuals and the community. There is a hierarchy between sex and gender. Both (...) transgender and the continuum (sexual spectrum/gradation, etc.) of sex are highly arbitrary ideologies that cannot serve as alternatives to existing concepts. Gender theory that confines itself to individual problems and lacks consideration of the community is nothing but unjust. It can be said that many of those who talk about gender theory lack an understanding of gender. Above all, one must be logical. (shrink)

This article examines two manga, Stop!! Hibari-Kun! and No Bra, which prefigure the increasingly popular anime and manga genre of otokonoko from a queer studies perspective. Otokonoko, also known as otoko no musume, is a genre of manga in which persons assigned male at birth (AMAB) wear women’s clothing and are perceived as attractive women. The term otokonoko (男の娘) is pronounced identically to the term男の子, meaning boy-child; however, due to a pun in the kanji which replaces "child" (子) with "daughter"/"girl" (...) (娘), it translates to “boy-girl”, “boy-daughter”, or sometimes“boy-princess”. It is often translated into English as “cross-dresser”. The genre emerged in the early 2000s and has since become a popular point of reference and conversation both within and outside of anime and manga communities. Both the genre, and its titular characters have become iconic within both Japanese and Western online culture. As with most genres, the otokonoko genre is trope heavy, so I decided to look at works that prefigure the genre to better understand the appeal without the weight of the traditions of the genre weighing too heavily on the content. Both Stop!! Hibari-Kun! and No Bra follow the story of a boy who becomes increasingly attracted to a gender ambiguous character assigned male at birth, but who appears female to most. Both manga are centrally about this conflict between the love interests’ perceived maleness and the protagonists perceived heterosexuality. The article analyses the appeal of each work to both male and trans feminine readers, because what would later become the otokonoko genre is popular with both male and trans feminine readers. It also argues that these manga offer something unique from Western depictions of transgender lives, based on the popularity of manga and anime among Western trans feminine readers. (shrink)