Gender Preference Quotes

Gender preference does not define you. Your spirit defines you.

In reaction against the age-old slogan, "woman is the weaker vessel," or the still more offensive, "woman is a divine creature," we have, I think, allowed ourselves to drift into asserting that "a woman is as good as a man," without always pausing to think what exactly we mean by that. What, I feel, we ought to mean is something so obvious that it is apt to escape attention altogether, viz: (...) that a woman is just as much an ordinary human being as a man, with the same individual preferences, and with just as much right to the tastes and preferences of an individual. What is repugnant to every human being is to be reckoned always as a member of a class and not as an individual person.

Had our concepts of sexuality been developed in a female-dominated society, our data shows it is not wild to think that sexuality would be viewed from the perspective of a preference for dominant versus submissive partners and not gender preference in partners (in such a world, there is a chance that gender preference would be as much of an afterthought as preferences for dominance or certain hair colors are today).

Give ten children a toy box, and watch them select ten different toys, regardless of gender or religion or parental expectations. Children have preferences. The danger comes when they, as with any human, are denied those preferences for too long.

Take a moment to think about the context in which your next decision will occur: You did not pick your parents or the time and place of your birth. You didn't choose your gender or most of your life experiences. You had no control whatsoever over your genome or the development of your brain. And now your brain is making choices on the basis of preferences and beliefs that have been hammered into it over a lifetime - by your genes, your physical development since the moment you were conceived, and the interactions you have had with other people, events, and ideas. Where is the freedom in this? Yes, you are free to do what you want even now. But where did your desires come from?

Now, it is frequently asserted that, with women, the job does not come first. What (people cry) are women doing with this liberty of theirs? What woman really prefers a job to a home and family? Very few, I admit. It is unfortunate that they should so often have to make the choice. A man does not, as a rule, have to choose. He gets both. Nevertheless, there have been women ... who had the choice, and chose the job and made a success of it. And there have been and are many men who have sacrificed their careers for women ... When it comes to a choice, then every man or woman has to choose as an individual human being, and, like a human being, take the consequences.

How you identify or what you prefer in the bedroom does not define your goals, dreams or interests, and has no baring on who you are as a human being, You don’t need to dress or behave a certain way because of your sexual orientation if you don’t want to. Trust that there are groups and resources out there that will support you no matter what. I know that I certainly appreciate all of my fans equally!

I’ve always found the idea of 'saving' your virginity intriguing: it’s not as if we’re packing our Saran-wrapped hymens away in the freezer, after all, or pasting them in scrapbooks. But packed-away virginities aside, the interesting — and dangerous — idea at play here is that of 'morality.” When young women are taught about morality, there’s not often talk of compassion, kindness, courage, or integrity. There is, however, a lot of talk about hymens (though the preferred words are undoubtedly more refined — think 'virginity' and 'chastity'): if we have them, when we’ll lose them, and under what circumstances we’ll be rid of them.

Theo looked away first, turning back to the tea-kettle. The firelight pocked and hollowed his face. 'Do you have a preference? Between men and women?' 'I feel equally comfortable as either.' 'No, I don't mean . . . not all of us can change our gender at will.' 'I don't change my gender. I exist as both.' 'You're not . . . That doesn't make sense.' 'It does to me.

We are all the same. God has not chosen one group above another. When we dare to be aware, we will raise our understanding and compassion and see everyone as part of the universal energy of God. We will be free of prejudice and hatred based on someone’s color, race, sex, or gender preference. God is not limited. Only humans limit their thinking.

Men’s behavior is, to some extent, the result of female sexual preferences. If women didn’t want to mate with masculine men, these traits would have been removed from the gene pool long ago. “Toxic masculinity” is the result of women’s sexual preferences over thousands of generations. Contemporary feminists are punishing an entire generation of men for the mating preferences of their female ancestors.

Do you have a preference? Between men and women?" "I feel equally comfortable as either." "No, I don't mean... not all of us can change our gender at will." "I don't change my gender. I exist as both." "You're not... That doesn't make sense." "It does to me." "Well, all hail Asgard, then.

You really work in those conditions?” She, irritated by the contact, pulled her arm away, protesting: “And how do you work, the two of you, how do you work?” They didn’t answer. They worked hard, that was obvious. And at least Enzo in front of him, in the factory, women worn out by the work, by humiliations, by domestic obligations no less than Lila was. Yet now they were both angry because of the conditions _she_ worked in; they couldn’t tolerate it. You had to hide everything from men. They preferred not to know, they preferred to pretend that what happened at the hands of the boss miraculously didn’t happen to the women important to them and that—this was the idea they had grown up with—they had to protect her even at the risk of being killed. In the face of that silence Lila got even angrier. "Fuck off," she said, "you and the working class.

If we are serious about change, we have to dig - preferably with plenty of company and with a full appreciation of the fact that although we did not start the fire, it belongs to us now.

It is a rather amazing fact that, of the very many dimensions along which the genital activity of one person can be differentiated from that of another (dimensions that include preference for certain acts, certain zones or sensations, certain physical types, a certain frequency, certain symbolic investments, certain relations of age or power, a certain species, a certain number of participants, and so on) precisely one, the gender of the object choice, emerged from the turn of the century, and has remained, as THE dimension denoted by the now ubiquitous category of 'sexual orientation.

The trouble with denying children the freedom to be themselves—with forcing them into an idea of what they should be, not allowing them to choose their own paths—is that all too often, the one drawing the design knows nothing of the desires of their model. Children are not formless clay, to be shaped according to the sculptor’s whim, nor are they blank but identical dolls, waiting to be slipped into the mode that suits them best. Give ten children a toy box, and watch them select ten different toys, regardless of gender or religion or parental expectations. Children have preferences. The danger comes when they, as with any human, are denied those preferences for too long.

In a study of children's toy and television preferences, researchers Isabelle Cherney and Kamala London found that, when left alone, half of boys ages five through thirteen picked "girl" and "boy" toys equally - until they thought they were being watched. They were especially concerned about what their fathers would think if they saw them. Over time, boys' interests in toys and media become more rigidly masculinized and codified, whereas girls' stay relatively open ended and flexible.

the greater the gender equity of a country, the smaller the gender gap in the importance of the financial resources of a partner (as well as in the importance of other preferences, like chastity and good looks).36

Sexual expression is so powerful a way of bonding with others and so devastating a way of hurting others that it can never be reduced to a mere matter of personal preferences. Sexual desires have immense capacities to order or disorder the social world. Because of this, the social meanings and expressions of sexual desire, connections, and taboos are an organizing component of human societies: Who wants whom? Who belongs with whom? Who is forbidden to whom? What do infractions mean, and what are their consequences?

If love wasn’t conditional, every single first encounter with individuals of your 'preferred' gender would result in *love at first sight.*

[S]ince you are angry at me without reason, you attack me harshly with, "Oh outrageous presumption! Oh excessively foolish pride! Oh opinion uttered too quickly and thoughtlessly by the mouth of a woman! A woman who condemns a man of high understanding and dedicated study, a man who, by great labour and mature deliberation, has made the very noble book of the Rose, which surpasses all others that were ever written in French. When you have read this book a hundred times, provided you have understood the greater part of it, you will discover that you could never have put your time and intellect to better use!" My answer: Oh man deceived by willful opinion! I could assuredly answer but I prefer not to do it with insult, although, groundlessly, you yourself slander me with ugly accusations. Oh darkened understanding! Oh perverted knowledge ... A simple little housewife sustained by the doctrine of Holy Church could criticise your error!

Most women do not have a relationship with God, as they are either unwilling to have one or unaware of how to have one, so they choose a human partner.” “It’s not about gender or age, nor even social conditioning, religious belief or other external preferences. To surrender as Love—in a feminine way—is to become vulnerable, fragile, soft, sincere, open hearted, and “wound-able” as a choice to the alternative of living miserably inside walls and masks, hiding from pain and Joy.

Why do we cry when we’re happy?” I asked. “It’s one of those things. I don’t think it makes us less one way, or more the other. I think it just is. I don’t think emotions have a gender preference.

My mother said the bizarre name Raccoona had surely been inspired, at least on a subliminal level, by the masks raccoons don't wear but simply have - the ones given them by nature..... [S]he pointed out that Le Guin had suspected all along that Raccoona and Tiptree were two authors that came from the same source, but in a letter to Alice she wrote that she preferred Tiptree to Raccoona: 'Raccoona, I think, has less control, thus less wit and power.' Le Guin, Mother said, had understood something deep. 'When you take on a male persona, something happens.' When I asked her what that was, she sat back in her chair, waved her arm, and smiled. 'You get to be the father.

We change our attitudes, our careers, our relationships. Even our age changes minute by minute. We change our politics, our moods, and our sexual preferences. We change our outlook, we change our minds, we change our sympathies. Yet when someone changes hir gender, we put hir on some television talk show. Well, here’s what I think: I think we all of us do change our genders. All the time. Maybe it’s not as dramatic as some tabloid headline screaming “She Was A He!” But we do, each of us, change our genders. In response to each interaction we have with a new or different person, we subtly shift the kind of man or woman, boy or girl, or whatever gender we’re being at the moment. We’re usually not the same kind of man or woman with our lover as we are with our boss or a parent. When we’re introduced for the first time to someone we find attractive, we shift into being a different kind of man or woman than we are with our childhood friends. We all change our genders.

All of the Indians must have tragic features: tragic noses, eyes, and arms. Their hands and fingers must be tragic when they reach for tragic food. The hero must be a half-breed, half white and half Indian, preferably from a horse culture. He should often weep alone. That is mandatory. If the hero is an Indian woman, she is beautiful. She must be slender and in love with a white man. But if she loves an Indian man then he must be a half-breed, preferably from a horse culture. If the Indian woman loves a white man, then he has to be so white that we can see the blue veins running through his skin like rivers. When the Indian woman steps out of her dress, the white man gasps at the endless beauty of her brown skin. She should be compared to nature: brown hills, mountains, fertile valleys, dewy grass, wind, and clear water. If she is compared to murky water, however, then she must have a secret. Indians always have secrets, which are carefully and slowly revealed. Yet Indian secrets can be disclosed suddenly, like a storm. Indian men, of course, are storms. The should destroy the lives of any white women who choose to love them. All white women love Indian men. That is always the case. White women feign disgust at the savage in blue jeans and T-shirt, but secretly lust after him. White women dream about half-breed Indian men from horse cultures. Indian men are horses, smelling wild and gamey. When the Indian man unbuttons his pants, the white woman should think of topsoil. There must be one murder, one suicide, one attempted rape. Alcohol should be consumed. Cars must be driven at high speeds. Indians must see visions. White people can have the same visions if they are in love with Indians. If a white person loves an Indian then the white person is Indian by proximity. White people must carry an Indian deep inside themselves. Those interior Indians are half-breed and obviously from horse cultures. If the interior Indian is male then he must be a warrior, especially if he is inside a white man. If the interior Indian is female, then she must be a healer, especially if she is inside a white woman. Sometimes there are complications. An Indian man can be hidden inside a white woman. An Indian woman can be hidden inside a white man. In these rare instances, everybody is a half-breed struggling to learn more about his or her horse culture. There must be redemption, of course, and sins must be forgiven. For this, we need children. A white child and an Indian child, gender not important, should express deep affection in a childlike way. In the Great American Indian novel, when it is finally written, all of the white people will be Indians and all of the Indians will be ghosts.

As 1968 began to ebb into 1969, however, and as "anticlimax" began to become a real word in my lexicon, another term began to obtrude itself. People began to intone the words "The Personal is The Political." At the instant I first heard this deadly expression, I knew as one does from the utterance of any sinister bullshit that it was - cliché is arguably forgiven here - very bad news. From now on it would be enough to be a member of a sex or gender, or epidermal subdivision, or even erotic "preference," to qualify as a revolutionary. In order to begin a speech or ask a question from the floor, all that would be necessary by way of preface would be the words: "Speaking as a..." The could follow any self-loving description. I will have to say this much for the old "hard" Left: we earned our claim to speak and intervene by right of experience and sacrifice and work. It would never have done for any of us to stand up and say that our sex or sexuality pr pigmentation or disability were qualifications in themselves. There are many ways of dating the moment when The Left lost - or I would prefer to say, discarded its moral advantage, but this was the first time that I was to see the sellout conducted so cheaply.

It is preferable for any individual, regardless of gender, to express his/her emotions rather than keeping them bottled within; that can have fatal consequences.

Deviance of any type, she argued, was no more than a mismatch between an individual’s way of navigating through life and the catalog of behaviors and emotions that her society tended to prefer and value. Normalcy in any society was only an edited version of the grand text of all possible human behaviors; there was no reason to expect that every society would do the editing in precisely the same way. Ways of being in the world were abnormal only in the sense that the local context created “the psychic dilemmas of the socially unavailable.

If we buy into categories of sexual orientation based solely on gender--heterosexual, homosexual, or bisexual-- we're cheating ourselves of a searching examination of our real sexual preferences.

I have a little moral trouble with the term “mankind”, as it possesses an innate gender bias, which I cannot approve of, hence, I prefer the term “humanity” over it, and the term “human” over “man”.

Addendum: Vampirism does not discriminate based on sexual preference or gender identification. We in the vampire community support our LGBT brothers and sisters and are proud to welcome them into the fold.

That evening the sexes of the quadrilles were reversed, with all the little girls as sailors, and all the little boys as grisettes – it was a ravishing sight. Nothing inflames lust like this sensual little switch: one is pleased to find in a little boy that which makes him resemble a little girl, and a girl is much more alluring when, in order to please, she borrows from the sex one would prefer her to have.

fanfiction has become wildly more biodiverse than the canonical works that it springs from. It encompasses male pregnancy, centaurification, body swapping, apocalypses, reincarnation, and every sexual fetish, kink, combination, position, and inversion you can imagine and a lot more that you could but would probably prefer not to. It breaks down walls between genders and genres and races and canons and bodies and species and past and future and conscious and unconscious and fiction and reality. Culturally speaking, this work used to be the job of the avant garde, but in many ways fanfiction has stepped in to take on that role.

Sometimes she feels like a third gender- preferring primary colors to pastels, the radio to singing. At least she's all mermaid: never gets tired of swimming, hates the thought of socks. -from "The Straight Forward Mermaid

I don't think this is a good idea. We all live on one planet so we cannot segregate the genders. If the Holy Mosque in Makkah, which is the holiest place on earth, does not segregate women, then why would the Ministry of Health want to segregate them?” She also went on to object to the selection of a physician based only on gender and not competence, expressing her disdain as follows: “I prefer doctors who are professional in studying my situation and solving my problem, regardless of whether they are male or female. I cannot imagine a men's hospital without female nurses and doctors, and I also cannot imagine women's hospitals without men playing a role in them.

his writings to elicit a sense of realism while inspiring a call for social change. Class, gender, and sexual preference were themes that he cared about, and he showed his readers that none of these factors actually mattered.

I don't believe in respecting women on the grounds that they are women. What's important is not DISRESPECTING them. In my eyes, everyone starts off as a person, what the individual does defines them, regardless of color, race, creed, sexual preference or gender. People need to stop demanding respect. Do something respectable. Yes, the majority of men do play games with women and treat them like machines that if you oil the right way you'll get what you want out of them, and that sucks, but at the same time, as many women act and behave like those very machines. The most admirable thing, I find in my lifetime at least, is just being yourself. It's also the hardest thing to do.

They’d also prefer their thirtysomething-year-old daughters to be married and stay married, though they’re completely fine with the chosen spouse being male, female, or any gender in between. They’re old fashioned, not assholes.

Some gender-based differences in our behavior emerge so early on that they can only have arisen in the womb. As early as the first day after birth, girl babies prefer to look at faces, while boy babies prefer to look at mechanical moving objects.

How is it that an assassin can smell so good?” she mumbled as he stepped into the shadows of her room.  “It’s a lure I use to draw my victims in close.” She sniffed him again. The hairs tightened on the back of his neck. “Mmm. Do you kill many women?” “I haven’t yet, but I have no gender preference when it comes to victims. I kill enemies. Period. So far, though, they’ve all been male.” “Maybe you should specialize.” “Why?” “Because you smell like a snickerdoodle. An assassin cookie. Women would be helpless to fight you.

Everyone has a dominant gender identity. It’s not a preference, it’s not something you can change just because you feel like it—it’s just how you’re wired. Most people who are assigned male or female at birth feel their gender identity matches that label—they’re called cisgender. But transgender people know that being in the body they are in feels not quite right. Some know this when they’re very young. Some spend years feeling uncomfortable without really knowing why. Some avoid talking about gender identity because they’re ashamed, or afraid.

The thing that always impresses me about human beings is our diversity. Even when we are brought up in similar environments, we still somehow gravitate toward very different careers, hobbies. politics, manners of speaking and acting, aesthetic preferences, and so forth. Maybe this diversity is due to genetic variation. Or maybe, being naturally curious and adaptive creatures, we invariably tend to scatter all over the place, exploiting every niche we can possibly find. Either way, it's fairly obvious that we also end up all over the map when it comes to gender and sexuality.

In this book, I examine the history and legacy of the preference for slimness and aversion to fatness, with attention to their racial, gender, class, and medical contours. This book enters a decades-long conversation about the preference for slenderness and the phobia about fatness in the United States.

Take a moment to think about the context in which your next decision will occur: You did not pick your parents or the time and place of your birth. You didn’t choose your gender or most of your life experiences. You had no control whatsoever over your genome or the development of your brain. And now your brain is making choices on the basis of preferences and beliefs that have been hammered into it over a lifetime—by your genes, your physical development since the moment you were conceived, and the interactions you have had with other people, events, and ideas. Where is the freedom in this? Yes, you are free to do what you want even now. But where did your desires come from?

Many clinicians told Sinha of the homophobia they witnessed: how young people appeared to be experiencing internalized homophobia and how some families would make openly homophobic comments… some parents appeared to prefer the idea that their child was transgender and straight than that they were gay, and were pushing them towards transition.

India’s primordial nationalisms—whether expressed in language, religion, caste, or even commensality—would have pulled the country apart, as happened in several other postcolonial states, had it not been for the fact that India consciously gave itself a constitutional order that incorporated universal franchise and the rule of law; guaranteed individual rights and a federal system that promulgated separation of powers at the center and limits on the central government’s authority over the states; and established recurring elections that tested the strength of contending political parties and endowed them with the privilege of rule for limited periods of time. By adopting such a framework, India enshrined the twin components that mark all real democracies: contestation, or the peaceful struggle for power through an orderly process that confirms the preferences of the polity, and participation, or the right of all adult citizens, irrespective of wealth, gender, religion, or ethnicity, to vote for a government of their choice.

We live in a culture that teaches us that "men" are the sexual aggressors and pursuers. We also live in a world where most women, trans, and non-binary folks have had negative experiences with men who are hitting on them. These factors tend to lead to some big gender differences for those exploring non-monogamy. Cisgender men often struggle when they first enter the world of non-monogamy. Within consensual non-monogamy (CNM) communities, most folks who sleep with cis men choose their partners based on referrals and endorsements. As in the world of business, it truly is who you know. Cis men who have been in the communities longer have dated and interacted with more people, and, therefore, have more word of mouth. It is an unfortunate reality that many, especially cisgender women, will not date men they don't already know about through their friends and communities. So, if you're a cis man exploring CNM, expect that it may take a while before you start seeing the kind of attention that others get. Focus on being kind, respectful, and honest. Respect the needs and boundaries of everyone with whom you interact. Spend lots of time getting to know other people simply as people - especially of your preferred gender to date - and form genuine friendships and connections with them free from any pressure to become sexual.

Gender identity is not about sex, partners and genitals. That would be ‘sexuality’. Instead, it is about comfort in one’s own gender and how they are treated in society as their preferred gender. It has no impact on who they are sexuality attracted to, and let’s face it, who would go through all of the struggles of being trans just for the sake of being hetero: mistreatment by society, discrimination, and expensive procedures/makeup/binders/body shapers and so on?

The road, more than simply a system of regulations and designs, is a place where many millions of us, with only loose parameters for how to behave, are thrown together daily in a kind of massive petri dish in which all kinds of uncharted, little-understood dynamics are at work. There is no other place where so many people from different walks of life--different ages, races, classes, religions, genders, political preferences, lifestyle choices, levels of psychological stability--mingle so freely.

Under a man's hands--crush of his body--exigent breath--I remembered how to perform. Yes when I meant no. Lust or satisfaction or pleasure. Gratitude, as required, knowing that, naked beneath a man's disappointment, there lay this possibility of violence, as pungent and close-fitting as skin. One pound of flesh, paid freely, was preferable to a bloodier extraction. My past roles of sex kitten and hard bitch, blushing penitent, coy exotic, tease: I'd learned, long before this day, that I could play anything to avoid the role of victim.

Afghanistan is a story of patriarchy, in a raw form. In that, it is also a story of Western history, with elements of the lives our foremothers and forefathers led. By learning about an ill-functioning system in Afghanistan, we can also begin to see how most of us—men and women, regardless of nationality and ethnicity—at times perpetuate a problematic culture of honor, where women and men are both trapped by traditional gender roles. Because we all prefer those roles—or maybe because it is how we were brought up and we know of nothing else.

The propositions that accompany most of the chapters . . . are not as snappy as I would prefer—but there’s a reason for their caution and caveats. On certain important points, the clamor of genuine scientific dispute has abated and we don’t have to argue about them anymore. But to meet that claim requires me to state the propositions precisely. I am prepared to defend all of them as “things we don’t have to argue about anymore”—but exactly as I worded them, not as others may paraphrase them. Here they are: 1. Sex differences in personality are consistent worldwide and tend to widen in more gender-egalitarian cultures. 2. On average, females worldwide have advantages in verbal ability and social cognition while males have advantages in visuospatial abilities and the extremes of mathematical ability. 3. On average, women worldwide are more attracted to vocations centered on people and men to vocations centered on things. 4. Many sex differences in the brain are coordinate with sex differences in personality, abilities, and social behavior. 5. Human populations are genetically distinctive in ways that correspond to self-identified race and ethnicity. 6. Evolutionary selection pressure since humans left Africa has been extensive and mostly local. 7. Continental population differences in variants associated with personality, abilities, and social behavior are common. 8. The shared environment usually plays a minor role in explaining personality, abilities, and social behavior. 9. Class structure is importantly based on differences in abilities that have a substantial genetic component. 10. Outside interventions are inherently constrained in the effects they can have on personality, abilities, and social behavior.

I never wanted a literal reading of 'Oranges'. If I call myself Jeanette why must I be writing an autobiography? Henry Miller calls his hero Henry. Paul Auster and Milan Kundra call themselves by name in some of their work. So does Philip Roth. This is understood by critics as playful meta-fiction. For a woman it is assumed to be confessional. Is this assumption about about gender? Something to do with creative authority? Why shouldn't a woman be her own experiment? 'Oranges Are Not The Only Fruit' is a novel. I suppose I have, in a way, gone on using my own name in everything I have written because I prefer to write in the First Person. I am I and I am Not-I. Understood? Part fact part fiction is what life is.

AGE IS SUPPOSED TO create more serenity, calm, and detachment from the world, right? Well, I’m finding just the reverse. The older I get, the more intensely I feel about the world around me, including things I once thought too small for concern; the more connected I feel to nature, though I used to prefer human invention; the more poignancy I find not only in very old people, who always got to me, but also in children; the more likely I am to feel rage when people are rendered invisible, and also to claim my own place; the more I can risk saying “no” even if “yes” means approval; and most of all, the more able I am to use my own voice, to know what I feel and say what I think: in short, to express without also having to persuade.

Why is it called tierra and not tierro? Why is it round, like two breasts sewn together, like the two halves of an orange—a naranja—or the belly of a pregnant woman, and has never had any phallic tendencies, even while it was first forming? Why do we say naturaleza, in the feminine, and not naturalezo? Why did the old poets prefer to write la mar and not el mar, the way most people do today? Why is it la noche, night, la madrugada, dawn, la soledad, solitude, la ternura, tenderness, la felicidad, happiness, la luz, light, la luna, the moon, las constelaciones, the constellations, la voz, a person’s voice, las caricias, caresses, las flores, flowers, la melancolía, melancholy? Why would it seem that the really poetic words are in the feminine? But that’s nonsense. Mentira, lie, is feminine, and that’s not so poetic. And there are lots of poetic words that are masculine: el cielo, the sky, el alba, another word for dawn, el misterio, mystery, el desea, desire, el parto, childbirth, el bien, good as opposed to evil. And speaking of evil, that’s masculine in gender, el mal, and so is power, el poder. Although we shouldn’t forget el querer, loving, a word that belongs to the strategy of desire. And also has a little bit of goodness in it. Bondad, goodness, is a very pretty word, and very feminine—it’s conjugated in the feminine. On the other hand, muerte, death, which is feminine, no matter how she gets herself up to look attractive and profound, could she ever seduce anyone?

How does someone know if they’re transgender?” “I like to think about it in terms of handedness,” Dr. Powers explains. “If I asked you to sign your name with your nondominant hand, it would feel weird. If I asked you to describe it to me, you’d probably say things like the pen doesn’t fit comfortably in my hand; or it’s awkward; or I have to try hard to make legible something that I can do with my other hand effortlessly. It feels forced. Even a kindergartner can tell you if they’re a righty or a lefty, even if they don’t have the words for it. It’s also true that while most people are righties, and a smaller sliver of the population are lefties, there are some people who can use either hand with equal facility. Years ago, if you were a lefty, teachers tried to break you into being right-handed. Eventually, someone realized that it’s perfectly okay to be left-handed. Right-handed people who don’t write with their left hand can still understand that some people might…even if they never do it themselves.” She looks at the jury. “This example is a really great way to understand what it means to be transgender. Everyone has a dominant gender identity. It’s not a preference, it’s not something you can change just because you feel like it—it’s just how you’re wired. Most people who are assigned male or female at birth feel their gender identity matches that label—they’re called cisgender. But transgender people know that being in the body they are in feels not quite right. Some know this when they’re very young. Some spend years feeling uncomfortable without really knowing why.

socialised to be stoic, competitive, dominant and aggressive, the APA observes, have been proven to be less likely to engage in healthy behaviours, such as accessing preventative health care or looking after themselves – a tendency that extends to seeking out psychological help. However, even in the face of robust evidence that ‘men who bought into traditional notions of masculinity were more negative about seeking mental health services than those with more flexible gender attitudes’, MRAs prefer to die on the hill of defending those very same ‘traditional notions of masculinity’ than recognise that this could be a huge potential step towards tackling one of the greatest issues facing men today. They are, in other words, some of the most robust defenders of the precise problems they claim to want to eradicate.

Even a kindergartner can tell you if they’re a righty or a lefty, even if they don’t have the words for it. It’s also true that while most people are righties, and a smaller sliver of the population are lefties, there are some people who can use either hand with equal facility. Years ago, if you were a lefty, teachers tried to break you into being right-handed. Eventually, someone realized that it’s perfectly okay to be left-handed. Right-handed people who don’t write with their left hand can still understand that some people might…even if they never do it themselves.” She looks at the jury. “This example is a really great way to understand what it means to be transgender. Everyone has a dominant gender identity. It’s not a preference, it’s not something you can change just because you feel like it—it’s just how you’re wired.

Could Stephen have met men on equal terms, she would always have chosen them as her companions; she preferred them because of their blunt, open outlook, and with men she had much in common—sport for instance. But men found her too clever if she ventured to expand, and too dull if she suddenly subsided into shyness. In addition to this there was something about her that antagonized slightly, an unconscious presumption. Shy though she might be, they sensed this presumption; it annoyed them, it made them feel on the defensive. She was handsome but much too large and unyielding both in body and mind, and they liked clinging women. They were oak-trees, preferring the feminine ivy. It might cling rather close, it might finally strangle, it frequently did, and yet they preferred it, and this being so, they resented Stephen, suspecting something of the acorn about her.

If reconciling your feminist values with your sexual preferences is something you’re struggling with, don’t panic. But try to believe what I’m about to tell you, because it’s true: It’s healthy to want and seek pleasure. It’s generous and kind to want to make your sexual partner(s) feel good. You should do stuff with someone because you want to, not because they expect or feel entitled to it, and the same should be true for them. Whatever you do during sexytimes is between you and your partner—not you, your partner, and feminism, and not you, your partner, and the Gender Roles Police Force. Everything doesn’t always have to be equal—unless you want it to be. The only things that matter are that everyone’s having fun, and everyone’s feeling respected by and respectful of their partners the whole time you’re doing whatever it is that you get up to. Because in the end, that’s all that sex is: Two people who want to have sex, alone in a room. No judgy voices allowed.

Identity politics’, meanwhile, has become the place where social justice finds its caucuses. It atomizes society into different interest groups according to sex (or gender), race, sexual preference and more. It presumes that such characteristics are the main, or only, relevant attributes of their holders and that they bring with them some added bonus. For example (as the American writer Coleman Hughes has put it), the assumption that there is ‘a heightened moral knowledge’ that comes with being black or female or gay.3 It is the cause of the propensity of people to start questions or statements with ‘Speaking as a . . .’. And it is something that people both living and dead need to be on the right side of. It is why there are calls to pull down the statues of historical figures viewed as being on the wrong side and it is why the past needs to be rewritten for anyone you wish to save. It is why it has become perfectly normal for a Sinn Fein senator to claim that the IRA hunger strikers in 1981 were striking for gay rights.4 Identity politics is where minority groups are encouraged to simultaneously atomize, organize and pronounce. The

I'm going to get lecture-y for a second and add that I think the entire idea of tops and bottems, especially when coming from straight people who fetishize gay people, is an attempt to place some sort of hetero world over gay people. "Oh your're a bottom, so you're the woman." Gay guys who are strictly tops or bottoms tend to embrace this idea, too. Being a top only means you're "manly" or whatever because not being manly is considered bad by like adults and TV and stuff. Gay guys can buy into that crap just as easy as straight people. Whenever you see masc for masc on Grindr or whatever, what you're seeing is someone saying," I don't want people to think I'm like a woman, and I don;t want people to think that you're like a woman because people will think less of us." Sure people have preference but these ideas of masculine and feminine are kind of meaningless. I wear make-up. I think I'm pretty manly! We're all told this crap all the time, but you can reject it. Instead you're enforcing the idea that there is masculine and there is feminine, and that masculine is, for some unexplained reason, better. Finally, and this should probably be clear after the last bit, but you cant tell a top or a bottom or what a person's preferences are just by looking at him! Big, harry, muscled men love taking it up the ass. Trust me, I know. And slim, make-up wearing types, we love to f@$%. And in my case, get f@$%ed, too. Like I said, versatility is the best. So, in summary, it's wrong to assume all gay guys are having anal sex all the time. And it's ridiculous and offensive and stereotyping and hurtful to think that those who are penetrated are girly and those who penetrate are manly, something you've been doing. ... You're email is more like a mean joke you tell your friends, and I think that is because secretly you hate the way you're always being told what a girl should be like. And when you see a gay guy blurring the gender lines a little, like me, you're jealous of him. You want to put him in his place. You want to say, "he's not a man." Because if you can't blur those gender lines without being told you're gross or wrong, then you want to make sure that anyone who does cross those gender lines gets punished the way you would. But you shouldn't be punishing gay guys. You should be braking down the barriers that keep you from being who YOU want to be!

What have you done to allow yourself to express your preferred gender identity? Have you been "cross-dressing" in private? Have you gone out "dressed"? Engaged in any other activities (such as theatre, sports, etc.) that allowed you to express your feminine or masculine self? How do you feel when you are dressed in the clothes you like? Do you like how it makes you look? Do you just like the feel of the fabric? Is it sexually arousing? Do you dress primarily for comfort and relaxation? What were you told about being gay or lesbian growing up? What were the attitudes of the people around you, and how were those conveyed? Were you called queer or gay? How did you feel about that? Did you know anything about transgender people growing up? What images did you come across? Transvestite stereotypes? Jerry Springer? Do you know anyone now who's transgender? What stories have you heard or read? What are your sources of information about transgender life? What are your own thoughts, feelings, prejudices about gay, lesbian, bisexual or transgender people? Do you ever find yourself not wanting to associate with, or be associated with, others in the community? Who are you uncomfortable with? Can you identify where those prejudices came from?

One of the most refreshing ideas to come out of existentialism (perhaps the only one) is that we are free to interpret and reinterpret the meaning of our lives. You can consider your first marriage, which ended in divorce, to be a “failure,” or you can view it as a circumstance that caused you to grow in ways that were crucial to your future happiness. Does this freedom of interpretation require free will? No. It simply suggests that different ways of thinking have different consequences. Some thoughts are depressing and disempowering; others inspire us. We can pursue any line of thought we want—but our choice is the product of prior events that we did not bring into being. Take a moment to think about the context in which your next decision will occur: You did not pick your parents or the time and place of your birth. You didn’t choose your gender or most of your life experiences. You had no control whatsoever over your genome or the development of your brain. And now your brain is making choices on the basis of preferences and beliefs that have been hammered into it over a lifetime—by your genes, your physical development since the moment you were conceived, and the interactions you have had with other people, events, and ideas. Where is the freedom in this? Yes, you are free to do what you want even now. But where did your desires come from?

Most of my friends put their preferred pronoun in their Instagram bios—he/she, him/her, they/their—but I respond to any and all of them. I like to think of it as collecting pronouns: the more I get, the more fun I’m having. To get the obvious out of the way, because that’s apparently important to people, I think of myself as post-gender. I was trying to figure out how to explain that because sometimes it’s a paragraph and sometimes it’s a term paper depending on who I’m talking to, and I have no idea who will be reading this in the aftermath. Then I noticed that one of my fellow passengers has a cat with him, and that’s perfect. When you visit a friend and find they have a cat, you just see it as a cat in all its pure catness, it doesn’t require further definition. You’ll probably get a name, and if you ask, whether it was born male or female, but even after you have that information you still don’t think of it any differently. It’s not a He-Cat or a She-Cat or a They-Cat. It’s just a cat. And unless the cat’s name has any gender-specific connotations you’ll probably forget pretty fast which gender it was born into. My name is Theo, and by that logic, I am a cat. What I was or was not born into has nothing to do with how I see myself. It’s not about going from one gender to another, or suggesting that they don’t exist. Some of my friends say that the moment you talk about gender you invalidate the conversation because you’re accepting the limits of outmoded paradigms, but I’m not sure I agree with that. I just think gender shouldn’t matter. If you’re a man, aren’t there moments when you feel more female, like when you’re listening to music, or your cheek is being gently stroked, or you see a spectacularly handsome man walk into the room? If you’re a woman, aren’t there moments when you feel more male, when you have to be strong in the face of conflict, or stand behind your opinion, or when a spectacularly beautiful woman walks into the room? Well, in those moments, you are all of those things, so why deny that part of yourself? For me, it’s not about being binary or non-binary. It’s about moving the needle to the center of the dial and accepting all definitions as equally true while remaining free to shift in emphasis from moment to moment. It’s about being a Person, not a She-Person or a He-Person or a They-Person. (...) When you go into a clothing store, you don’t just go to the “one size fits all” rack. You look for clothes that fit your waist, hips, legs, chest, and neck, clothes that complement your form and shape, and reflect not just how you see yourself but how you want to be seen by others. If it’s still not quite right, and you can afford it, you get the clothes tailored to fit exactly who you are. That’s what I’m doing. Post-gender is one term for it. Another might be tailored gender. Maybe bespoke gender. But definitely not one-size-fits-all. The world doesn’t get to decide what best fits who I am and how I choose to be seen. I do.

In the spread of gender-identity ideology, developments in academia played a crucial role. This is not the place for an extended critique of the thinking that evolved on American campuses out of the 1960s French philosophy and literary criticism into gender studies, queer theory, critical race theory and the like. I will merely focus on what some have dubbed 'applied postmodernism' and the form of activism, known as 'social justice', that seeks to remake humanity along ideological lines. And I will lay out the key elements that have enable transsexuality, once understood as a rare anomaly, to be converted into an all-encompassing theory of sex and gender, and body and mind. Within applied postmodernism, objectivity is essentially impossible. Logic and reason are not ideals to be striven for, but attempts to shore up privilege. Language is taken to shape reality, not describe it. Oppression is brought into existence by discourse. Equality is no longer achieved by replacing unjust laws and practices with new ones that give everyone the chance to thrive, but by individuals defining their own identities, and 'troubling' or 'queering' the definitions of oppressed groups. A dualistic ideology can easily be accommodated within such a framework. Being a man or woman – or indeed non-binary or gender-fluid - becomes a matter of finding your own gender identity and revealing it to the world by the medium of preferred pronouns. It is a feeble form of dualism to be sure: the grandeur of Descartes' 'I think, therefore I am' replaced by 'they/them' on a pronoun badge.

If the curtain is indeed about to drop on Sapiens history, we members of one of its final generations should devote some time to answering one last question: what do we want to become? This question, sometimes known as the Human Enhancement question, dwarfs the debates that currently preoccupy politicians, philosophers, scholars and ordinary people. After all, today's debate between today's religions, ideologies, nations and classes will in all likelihood disappear along with Homo sapiens. If our successors indeed function on a different level of consciousness (or perhaps possess something beyond consciousness that we cannot even conceive), it seems doubtful that Christianity or Islam will be of interest to them, that their social organizations could be Communist or capitalist or that their genders could be male or female. And yet the great debates of history are more important because at least the first generation of these gods would be shaped by the cultural ideas of their human designers. Would they be created in the image of capitalism, of Islam, or of feminism? The answer to this question might send them careening in entirely different directions. Most people prefer not to think about it. Even the field of bioethics prefers to address another question: 'What is it forbidden to do?' Is it acceptable to carry out genetic experiments on living human beings? On aborted fetuses? On stem cells? Is it ethical to clone sheep? And chimpanzees? And what about humans? All of these are important questions, but it is naive to imagine that we might simply hit the brakes and stop the scientific projects that are upgrading Homo sapiens into a different kind of being. For these projects are inextricably meshed together with the Gilgamesh Project. Ask scientists why they study the genome, or try to connect a brain to a computer, or try to create a mind inside a computer. Nine out of ten times you'll get the same standard answer: we are doing it to cure diseases and save human lives. Even though the implications of creating a mind inside a computer are far more dramatic than curing psychiatric illnesses, this is the standard justification given, because nobody can argue with it. This is why the Gilgamesh Project is the flagship of science. It serves to justify everything science does. Dr Frankenstein piggybacks on the shoulders of Gilgamesh. Since it is impossible to stop Gilgamesh, it is also impossible to stop Dr Frankenstein. The only thing we can try to do is to influence the direction scientists are taking. But since we might soon be able to engineer our desires too, the real question facing us is not 'What do we want to become?, but 'What do we want to want?' Those who are not spooked by this question probably haven't given it enough thought.

You are a totally pathetic, historical example of the phallocentric, to put it mildly." "A pathetic, historical example," Oshima repeats, obviously impressed. By his tone of voice he seems to like the sound of that phrase. "In other words you're a typical sexist, patriarchic male," the tall one pipes in, unable to conceal her irritation. "A patriarchic male," Oshima again repeats. The short one ignores this and goes on. "You're employing the status quo and the cheap phallocentric logic that supports it to reduce the entire female gender to second-class citizens, to limit and deprive women of the rights they're due. You're doing this unconsciously rather than deliberately, but that makes you even guiltier. You protect vested male interests and become inured to the pain of others, and don't even try to see what evil your blindness causes women and society. I realize that problems with restrooms and card catalogs are mere details, but if we don't begin with the small things we'll never be able to throw off the cloak of blindness that covers our society. Those are the principles by which we act." "That's the way every sensible woman feels," the tall one adds, her face expressionless. [...] A frozen silence follows. "At any rate, what you've been saying is fundamentally wrong," Oshima says, calmly yet emphatically. "I am most definitely not a pathetic, historical example of a patriarchic male." "Then explain, simply, what's wrong with what we've said," the shorter woman says defiantly. "Without sidestepping the issue or trying to show off how erudite you are," the tall one adds. "All right. I'll do just that—explain it simply and honestly, minus any sidestepping or displays of brilliance," Oshima says. "We're waiting," the tall one says, and the short one gives a compact nod to show she agrees. "First of all, I'm not a male," Oshima announces. A dumbfounded silence follows on the part of everybody. I gulp and shoot Oshima a glance. "I'm a woman," he says. "I'd appreciate it if you wouldn't joke around," the short woman says, after a pause for breath. Not much confidence, though. It's more like she felt somebody had to say something. Oshima pulls his wallet out of his chinos, takes out the driver's license, and passes it to the woman. She reads what's written there, frowns, and hands it to her tall companion, who reads it and, after a moment's hesitation, gives it back to Oshima, a sour look on her face. "Did you want to see it too?" Oshima asks me. When I shake my head, he slips the license back in his wallet and puts the wallet in his pants pocket. He then places both hands on the counter and says, "As you can see, biologically and legally I am undeniably female. Which is why what you've been saying about me is fundamentally wrong. It's simply impossible for me to be, as you put it, a typical sexist, patriarchic male." "Yes, but—" the tall woman says but then stops. The short one, lips tight, is playing with her collar. "My body is physically female, but my mind's completely male," Oshima goes on. "Emotionally I live as a man. So I suppose your notion of being a historical example may be correct. And maybe I am sexist—who knows. But I'm not a lesbian, even though I dress this way. My sexual preference is for men. In other words, I'm a female but I'm gay. I do anal sex, and have never used my vagina for sex. My clitoris is sensitive but my breasts aren't. I don't have a period. So, what am I discriminating against? Could somebody tell me?

For the most part, people seemed to initiate sex in fantasy as often as they did in reality—this was true for both gay and straight men, as well as lesbians. By contrast, however, straight women—the group that said they were the least likely to initiate sex in the real world—were the only group that fantasized about initiating sex far more often than they actually did. This finding makes sense in light of the sexual double standard: in the real world, straight women often fear that they will be judged for being sexually assertive because this isn’t a trait that is consistent with the traditional female gender role. As a result, straight women often hold back and let men take the lead. My survey results suggest that women aren’t content with this state of affairs and would prefer to initiate sex more often than they actually do.

One now accomplished goal is the brainwashing of society into believing that because of the color of their skin or their gender, or their sexual preference, some in our "multicultural society" can never be understood by others, making judgment and punishment inappropriate.

Here’s my theory on musicians: when you have an audience of more than ten thousand people worshipping you, how do you go home to your partner at night and be like, “So how was your day?” There’s got to be an intoxicating head rush when you look into a sea of fans and know that you could have sex with any of them, no matter their gender preference. After that, can you ever be satisfied with anything less?

Thelton Henderson, one of the federal bench’s most liberal activists. He quickly issued an injunction against Prop. 209, on the grounds that American society is so racist and sexist that only special preferences

The empress preferred to keep men like them around. They were both pleasing to the eye and handy if a jar needed opening.

The gentle wisdom of Ram as he goes into exile is what transforms him from an ordinary hero into a divine being. He does not see himself as the victim. It is significant, however, that when Sita is later banished into the forest, the authors of the epic do not grant her the same gentle wisdom. They prefer visualizing her as victim, not sage. The gender bias continues even in the most modern writings.

The Way of the Superior Man is a book written explicitly for people who have already achieved respect for other genders and sexual preferences, and who consider men and women to be social, economic, and political equals. Now, we are ready to move to the next stage, grounded in this mutual respect and equality, but celebrating the sexual and spiritual passions inherent in the masculine/feminine polarity.

If gender differences are arbitrary, it is a curious coincidence that they follow such a similar pattern around the world. Even if sex differences were driven by differential parental treatment, we would still want to ask why a trait is considered more desirable for one sex than another. If they were driven by selective imitation, we would still want to ask why children might show a preferential and untutored interest in the behavior of their own sex. If driven by gender schema, we would need to ask why sex-specific conformity is so attractive to children. If driven by the division of labor, we still need to explain the preference of men and women for different social and occupational roles. Social constructionist and environmental theories explain the transmission of gendered status quo - but without asking where it came from.

Having got rid of Jefferson—at least in name—Turing next addresses a whole class of objections that he calls “Arguments from Various Disabilities,” and which he defines as taking the form “I grant you that you can make machines do all the things you have mentioned but you will never be able to make one to do X.” He then offers a rather tongue-in-cheek “selection”: Be kind, resourceful, beautiful, friendly; have initiative, have a sense of humour, tell right from wrong, make mistakes; fall in love, enjoy strawberries and cream; make some one fall in love with it, learn from experience; use words properly, be the subject of its own thought; have as much diversity of behaviour as a man, do something really new. As Turing notes, “no support is usually offered for these statements,” most of which are founded on the principle of scientific induction. . . . The works and customs of mankind do not seem to be very suitable material to which to apply scientific induction. A very large part of space-time must be investigated, if reliable results are to be obtained. Otherwise we may (as most English children do) decide that everybody speaks English, and that it is silly to learn French. Turing’s repudiation of scientific induction, however, is more than just a dig at the insularity and closed-mindedness of England. His purpose is actually much larger: to call attention to the infinite regress into which we are likely to fall if we attempt to use disabilities (such as, say, the inability, on the part of a man, to feel attraction to a woman) as determining factors in defining intelligence. Nor is the question of homosexuality far from Turing’s mind, as the refinement that he offers in the next paragraph attests: There are, however, special remarks to be made about many of the disabilities that have been mentioned. The inability to enjoy strawberries and cream may have struck the reader as frivolous. Possibly a machine might be made to enjoy this delicious dish, but any attempt to make one do so would be idiotic. What is important about this disability is that it contributes to some of the other disabilities, e.g. to the difficulty of the same kind of friendliness occurring between man and machine as between white man and white man, or between black man and black man. To the brew of gender and sexuality, then, race is added, as “strawberries and cream” (earlier bookended between the ability to fall in love and the ability to make someone fall in love) becomes a code word for tastes that Turing prefers not to name.

Human males, too, form alliances for gaining resources such as large game, political power within the group, ways to defend against the aggression of other coalitions of men, and sexual access to women.7 The survival and reproductive benefits derived from these coalitional activities constituted tremendous selection pressure over human evolutionary history for men to form alliances with other men. Since ancestral women did not hunt large game, declare war on other tribes, or attempt to forcibly capture men from neighboring bands, they did not experience equivalent selection pressure to form coalitions. Although women do form coalitions with other women for the care of the young and for protection from sexually aggressive men, these are weakened whenever a woman leaves her kin group to live with her husband and his clan. The combination of strong coalitions among men and somewhat weaker coalitions among women, according to Barbara Smuts, may have contributed historically to men’s dominance over women.9 My view is that women’s preferences for a successful, ambitious, and resource-capable mate coevolved with men’s competitive mating strategies, which include risk taking, status striving, derogation of competitors, coalition formation, and an array of individual efforts aimed at surpassing other men on the dimensions that women desire. The intertwining of these coevolved mechanisms in men and women created the conditions for men to dominate in the domain of resources. The origins of men’s control over resources is not simply an incidental historical footnote of passing curiosity. Rather, it has a profound bearing on the present, because it reveals some of the primary causes of men’s continuing control of resources. Women today continue to want men who have resources, and they continue to reject men who lack resources. These preferences are expressed repeatedly in dozens of studies conducted on tens of thousands of individuals in scores of countries worldwide. They are expressed countless times in everyday life. In any given year, the men whom women marry earn more than men of the same age whom women do not marry. Even professionally successful women who do not really need resources from a man are reluctant to settle for a mate who is less successful than they are. Women who earn more than their husbands seek divorce more often, although this trend appears to be changing, at least within America. Men continue to compete with other men to acquire the status and resources that make them desirable to women. The forces that originally caused the resource inequality between the genders—women’s mate preferences and men’s competitive strategies—are the same forces that contribute to maintaining resource inequality today. Feminists’ and evolutionists’ conclusions converge in their implication that men’s efforts to control female sexuality lie at the core of their efforts to control women. Our evolved sexual strategies account for why this occurs, and why control of women’s sexuality is a central preoccupation of men. Over the course of human evolutionary history, men who failed to control women’s sexuality—for example, by failing to attract a mate, failing to prevent cuckoldry, or failing to retain a mate—experienced lower reproductive success than men who succeeded in controlling women’s sexuality. We come from a long and unbroken line of ancestral fathers who succeeded in obtaining mates, preventing their infidelity, and providing enough benefits to keep them from leaving. We also come from a long line of ancestral mothers who granted sexual access to men who provided beneficial resources.

Sweden, a nation that officially promotes gender equality, once pressured a toy company to change its Christmas catalog so that it featured boys with a Barbie Dream House and girls with guns and action figures.7 But when the Swedish psychologist Anders Nelson asked three- and five-year-old children to show him their toy collections, things turned out differently. Almost every child had his or her own room with a staggering average of 532 toys. After going through 152 rooms and classifying thousands of toys, Nelson concluded that the collections reflected exactly the same stereotypes as in other countries. The boys had more tools, vehicles, and games, and the girls had more household items, caregiving devices, and outfits. Their preferences had proved immune to the equality ethos of Swedish society. Studies in other countries confirm that the attitudes of parents have little or no impact on children’s toy preferences.

Position in the male hierarchy is only one factor in the mating game. The other one is female preference.

The killing of women doesn’t come nearly as easily to us as the killing of men. In one experiment, American and British subjects preferred to sacrifice or punish a man over a woman. Asked whom they would hypothetically push in front of an oncoming train to save others’ lives, nine out of ten participants of both genders preferred to throw a man rather than a woman onto the tracks. They offered reasons varying from “women are fragile, and it would be morally wrong” to “I value women and children over men.

Wedged between pieces of steel, sparks flying around her like fiery angels, Polly wondered if she even wanted to raise children. "I think I'd prefer to raise ships," she thought.

There were two components of gender identity disorder; both were needed to make the diagnosis. The first was a strong and persistent desire to be, or the insistence that one is, the opposite sex, as manifested by cross-dressing, cross-sex roles in play, and preferring stereotypical activities and playmates of the other sex. The second component was persistent discomfort about one’s sex. There also had to be evidence of “clinically significant distress or impairment in social, occupational, or other important areas of functioning.

Despite all the challenges and opportunities Zen Buddhism has faced in the modern era—including the rise of a more socially conscious and committed Engaged Buddhism, the breakdown of a clear distinction between monastics and lay practitioners, and the dissolution of gender discrimination in Western adaptations of Zen institutions (see Chapters 14, 16, and 18)—arguably there have not been any fundamental doctrinal challenges on a level comparable to the contemporary questioning of the very meaning of "God" by many progressive Christian theologians and philosophers. A possible exception is a preference for metaphorical-psychological over literal-cosmological interpretations of Buddhist doctrines such as the Six Realms of Rebirth and the Pure Land by many modern Zen teachers, but even this is hardly without traditional precedent (see Chapters 12 and 23).

Male-friendly therapy is an approach that recognises there are some differences in how men and women deal with their mental health issues. Further, it tries to accommodate these differences in therapy. For example, there is evidence that men tend to prefer a more solution-focused approach to deal with their problems.

Angoreans mated with any gender. Until today I'd never had much of a preference. Now my preference was the source of the hints of the musky floral aroma drifting on the air as I tracked.

Social Media Advertising - Different Options & Their Benefits How To Use Social Media Paid Ads Ideally? What is the most effective way to make use of social media ads? Choosing which social media platform to advertise on depends on your target audience. You need to understand which platforms are being used, the type of campaigns that can run on each platform, and what investment you’ll be required to make. Pew Research Center’s report helps give us an idea of the most preferred platform for various demographics. For example, if your product caters to the teenage group, consider advertising on Instagram, TikTok, or Snapchat. If you’re catering to a more B2B client, you can consider LinkedIn. Once you understand where your audience spends the most time, you can narrow down the platforms. However, we’d still advise on A/B testing various platforms. You’d be surprised by how many B2B clients you can find on TikTok! What Are The Most Popular Social Media Ads? Here is a brief rundown of the various social media ad options available. 1. Facebook Ads Facebook Ads are the most successful form of social media advertising. Statistics show that Facebook paid ads have an average conversion rate of 9.21%. They’re easy to set up and track, and allow you to measure campaign performance easily, giving insights into how well your ads are performing. They also offer a wide range of targeting options that help you reach people who might be interested in what you’re selling, which is why they’re so effective at generating sales leads. Facebook Ads are also highly targeted. You can target specific demographics or audiences based on gender, age range, location, and other details such as interests and behaviors or job titles. This helps ensure that only people who are interested in what you’re offering, see your ad on Facebook. 2. Twitter Ads Twitter ads are a great way to reach your target audience, especially if your company already has a presence on the platform. They’re easy to set up and manage so you can focus on other aspects of your business. As of 2022, they have an average conversion rate of 0.77%. Twitter ads also offer simple targeting options that let you get more followers, increase engagement with existing customers and gain new followers interested in what you have to offer. There are multiple ad options to choose from for accomplishing various advertising goals, including promoted ads, follower ads, amplify ads, and takeover ads. Promoted and follower ads have a much wider average cost range than their takeover counterparts. 3. LinkedIn Ads LinkedIn is a professional networking site, so it’s not as casual as other social media platforms like Instagram and Facebook. As a result, users are more likely to be interested in what you are promoting on the platform because they’re looking for something related to their professional lives. LinkedIn has an average click-through rate of 0.65%. In addition, the conversion rate for LinkedIn ads is also fairly decent (2.35%). They can have high or low conversion rates depending on factors like interests and demographics. But if your ad is effectively targeted, it will have more chances of enjoying a higher conversion rate. 4. Instagram Ads As a younger demographic, Instagram users make up a great target audience for social media advertising. They are highly engaged in the platform and are more likely to respond to call-to-action than other demographics. 5. YouTube Ads YouTube ads are excellent for marketers with video content to promote their business. Furthermore, the advertising options offered by this platform ensure that you needn't bother with YouTuber fame or even a large number of subscribers on your channel to spread the word on this platform.

Introducing pronouns, as a practice is perhaps an appeal for everyone to be seen publicly in relation to their preferred private symbol. I want to tell people I use 'lace thong pronouns,' I use 'ketamine princess' pronouns, I need people to know that my pronouns are 'she/her/suicidality.' I want my pronouns to be 'sorry/i got/lip stick/on your dick' or 'yes/you can fuck me/but I'm just going to lie here' or maybe I'll tell people my pronouns are 'yes you can come over/yes i'll give you K/but please don't fucking try to touch my disgusting perfect transexual body.' I don't want anyone to think they are entitled to an explanation of how I relate my gender and my body, and sometimes when I'm asked my pronouns I feel like that's what people are asking for.

For all the reasons outlined above, I firmly support Autistic self-determination. I prefer the terms self-determination or self-realization to self-diagnosis, because I believe it’s more sensible to view Autistic identity through a social lens than a strictly medical one.[75] Diagnosis is a gatekeeping process, and it slams its heavy bars in the face of anyone who is too poor, too busy, too Black, too feminine, too queer, and too gender nonconforming, among others.

My parents assure me that God hates gays,” I elaborate when he says nothing. “They do not. In general, non-humans practice pansexuality. It doesn’t make sense to limit your options to one gender when some species that you might be sexually compatible with don’t have binary genders. The god Yah—that is the god that your parents worship—is non-binary. It would make no sense for them to have a preference for a specific gender pairing when they don’t have a binary gender themselves.

Celia’s case demonstrates how difficult an undertaking this was, as long as southerners continued to insist that slaves possessed legal rights. The female slave’s lack of a legal protection against rape illustrates the society’s preference for sentiment rather than law, but only for women. The sexual activities of black men were not left to sentiment, but rigidly controlled by law, since sexual relations between black men and white women challenged the power of the white man. The law was also used to create the illusion that slaves possessed certain human rights, and thus to assuage the conscience of white society.

David Buss found that males were consistently more likely than females to regard "no previous sexual intercourse" as an important characteristic of a potential mate. In 23 of the 3 7 samples, males expressed a stronger preference in this regard than did females, while in the other 14 samples "no significant sex differences were found."94 This is the sort of finding that is sometimes taken to be grist for the sociobiologists's mill, since it seems easy to produce an "evolutionary" explanation for this pattern. Yet the same study also found that the overall intensity of this preference varied even more dramatically-from China, where both men and women almost uniformly viewed a potential mate's chastity as "indispensable" (over 2.5 on a 3-point scale) to Sweden, where it was regarded by both sexes as practically "irrelevant" (around 0.25 on the same scale). Within both Chinese and Swedish cultures, however, men were more likely to identify this issue as a concern than women. Yet the difference was only about 0.1 in both cases. What this shows is that the cultural difference was two orders of magnitude greater than the gender difference. This

She had never inadvertently hit on a straight woman, or misidentified a lesbian in her life. Of course she usually also only dated on Goodreads, where most people had social media identify their gender preferences. However,

those, who have crown protection and not attention for other, don't know live other, prefer with society judge and to consider himself a good people. Judges and Police and other puppets of laws stupid not respecting other gender, gender`s not know, who ask you roughly, although you're the victim. (why I'm happy to tell that the mockery of me, especially for opposite gender) But when they have something to tell you. their always try to understand and soothe and they want to know many personal, that will not be nice to tell the victim in what not the guilty (что не будет приятно рассказывать не в чём не повинной жертве).after this maybe no more respect for the opposite gender.and can lead to not good negetive not grate consequences. Bad is those, who hide behind laws and consider yourself good people. They are evil the Week and the Cowards.

Leadership is the act of serving others and has no gender preference.

If sex is not just about reproduction, it is not just about genes, XY chromosomes, and hormones either. Sex is introduced to explain skeletal structure, mental aptitude, posture, emotional disposition, aesthetic preference, body fat, sexual orientation and responsiveness, athletic ability, social dominance, shape and weight, artistic ability. It is also supposed to explain any number of so-called "instincts", including the nesting instinct, the maternal instinct, and perhaps even the Budweiser instinct.

The change can be measured in the increase in the proportion of women in Egypt wearing the veil, from less than 30 per cent to more than 65 per cent in two decades; by the early 1990s, the veil was established as the dress code on the Egyptian street rather than as an occasional choice. In the less-privileged villages of the Nile Delta, as well as in Cairo's and Alexandria's poorest neighbourhoods, the veil became the natural step for girls as young as twelve.5 There was also a general shift in the socially preferred pattern of gender roles, with the return to an emphasis on men's public role and women's domesticity.6

Where we did find a statistical difference was in character gender. Female characters had a much higher healing ratio compared with male characters. This disparity was a direct consequence of how players behave when they gender-bend. When men gender-bend and play female characters, they spend more time healing. And when women gender-bend and play male characters, they spend less time healing. In other words, when players in World of Warcraft genderbend, they enact the expected gender roles of their characters. As players conform to gender stereotypes, what was false becomes true. Thus, when players interact in the game, they experience a world in which women prefer to heal.

The sexual cycle averages 26 to 28 days (they tend to speak of it as 26 days, approximating it to the lunar cycle). For 21 or 22 days the individual is somer, sexually inactive, latent. On about the 18th day hormonal changes are initiated by the pituitary control and on the 22nd or 23rd day the individual enters kemmer, estrus. In this first phase of kemmer (Karh, secher) he remains completely androgynous. Gender, and potency, are not attained in isolation. A Gethenian in first-phase kemmer, if kept alone or with others not in kemmer, remains incapable of coitus. Yet the sexual impulse is tremendously strong in this phase, controlling the entire personality, subjecting all other drives to its imperative. When the individual finds a partner in kemmer, hormonal secretion is further stimulated (most importantly by touch—secretion? scent?) until in one partner either a male or female hormonal dominance is established. The genitals engorge or shrink accordingly, foreplay intensifies, and the partner, triggered by the change, takes on the other sexual role (? without exception? If there are exceptions, resulting in kemmer-partners of the same sex, they are so rare as to be ignored). This second phase of kemmer (Karh. thorharmen), the mutual process of establishing sexuality and potency, apparently occurs within a timespan of two to twenty hours. If one of the partners is already in full kemmer, the phase for the newer partner is liable to be quite short; if the two are entering kemmer together, it is likely to take longer. Normal individuals have no predisposition to either sexual role in kemmer; they do not know whether they will be the male or the female, and have no choice in the matter. (Otie Nim wrote that in the Orgoreyn region the use of hormone derivatives to establish a preferred sexuality is quite common; I haven’t seen this done in rural Karhide.) Once the sex is determined it cannot change during the kemmer-period. The culminant phase of kemmer (Karh. thokemmer) lasts from two to five days, during which sexual drive and capacity are at maximum. It ends fairly abruptly, and if conception has not taken place, the individual returns to the somer phase within a few hours (note: Otie Nim thinks this “fourth phase” is the equivalent of the menstrual cycle) and the cycle begins anew. If the individual was in the female role and was impregnated, hormonal activity of course continues, and for the 8.4-month gestation period and the 6- to 8-month lactation period this individual remains female. The male sexual organs remain retracted (as they are in somer), the breasts enlarge somewhat, and the pelvic girdle widens. With the cessation of lactation the female reenters somer and becomes once more a perfect androgyne. No physiological habit is established, and the mother of several children may be the father of several more. Social