Magic is (as defined in the Encyclopedia of PWN) a general belief and practice based on belief in the existence of supernatural forces that can be mastered by appropriate spells and circumstantial activities. The concept of created reality and susceptible to modification utilizing words is an advantage of a constructive linguistic expression, and this concept is referred to by the last phase of the improvement of Marxism, which consists of postmodern mentality and sex ideology. The belief that the "unobedient" reality can be transformed by language is the essence of magic, so the final phase of Marxism is called magical Marxism.
European integration under circumstantial socio-economic and political conditions had phases of acceleration and slowdown. Its slowdown in 1973–1984, called "eurosclerosis", is explained by the downturn caused by the oil crises of 1973 (after the Jom-Kippur War) and 1979 (after the Iranian Revolution), as well as conflicts of interest between the associate States of the then EEC, which led, among others, to the emergence of Greenland in 1982. However, these explanations do not take into account the fact that the welfare state's expression is exhausted, which has been removed due to the deindustrialisation of the West. However, beginning access to immense Asian resources, inexpensive labour did not solve all the problems, and the problems with the implementation of the Maastricht Treaty ignited an emergency light – integration has its time position and must be closed rapidly before the fresh communist state economically bankrupts and is blown distant by centrifugal forces. This meant removing a fresh obstacle to the completion of the integration project. This obstacle proved to be the national and cultural identities of European societies. In breaking this strong attachment to their own culture, LGBT environments and their fresh sex ideology were to play the most crucial role.
Identity problem
Social identity is an individual sense of belonging to a social group. The basis for specified recognition may be formal parameters (e.g. citizenship), but besides applicable to all members of the group and distinguishing it from another groups of properties specified as common language, culture, customs, historical experience, area of residence or interests whose implementation depends on membership of the group. In the case of the dominance of specified informal but profoundly rooted factors, we can talk about Community identity.
Community identity cannot be separated from individual identity (personal identity), due to the fact that the condition for identifying one's own interest with a group interest is simply a preliminary definition of one's own interest, i.e. forming one's own identity, and this man builds in relation to the environment and another people. In addition, Community identity is not a standalone category and does not be outside individual identities, as society exists as a relation arrangement between its participants and there is no separate psyche. It can be said that the Community identity consists of parts of individual identities built on the same tradition, values and experience, but besides rational calculation and affirmative assessment of the belonging of individuals to the community
Communist internationalism and liberal globalism have adopted as their goal the elimination of separate national, cultural and spiritual identities due to the fact that they are in conflict with the foundations of these fundamentally totalitarian ideologies. However, the elimination of Community identities which hinder the thought of unifying integration must presume a breakdown of individual identities.
IDENTITY AS A origin OF CONFLICTS
In the simplest, intuitive sense, identity is something that distinguishes and separates oneself from others, and that means that identity is built on differentiation, differentness, alternatively than on likeness and unification. Identity is so contrary to the ideas of discourse, consensus and agreed truth, which aim to resolve conflicts. sex ideology identifies the pre-base of any another identity and the pre-cause of any conflict – sex identity and, according to the thought of progress, seeks to destruct it. Unfortunately, since 1995, erstwhile the 4th planet Conference on Women in Beijing introduced the concept of sex mainstreaming as a United Nations social policy for equal treatment between men and women, and since 1997, erstwhile a legal order for its implementation was introduced under the Treaty of Amsterdam in the European Community, a sex propaganda offensive has begun in the authoritative channels of social communication, which ignores the reliable cognition of the sources, essence and effects of this ideology. Therefore, the intent of this chapter is to present the sources and objectives of LGBT/gender ideology, its presumption of marriages and justifications in the light of technological cognition and life experience, and the applicable consequences of its demands.
Sources of LGBT movement and sex ideology
Modern LGBT movement and sex ideology usage the same conceptual apparatus and have common goals, but their sources are different.
The LGBT movement refers to genuine, negative experiences of people and "non-heteronormative" environments, which in conventional culture were and are marginalized, or even discriminated against. A separate question is whether and to what degree specified marginalisation is essential (including further) and whether it should be considered discrimination, but the fact remains that these experiences justified a sense of individual harm. The beginnings of the organized movement to defend the rights of homosexuals date back to 2 institutions founded by a German doctor Magnus Hirschfeld: Scientific-Humanitarian Committee (1897) opposed to the criminality of homosexuality and the Sexuological Institute (1919), aimed at popularising the category of the "third sex" as an inherent homosexual orientation. However, the political activation of LGBT environments and their engagement on the side of the ideology of fresh Marxism followed the fiasco of the counter-cultural revolution of 1968 and the riots in Stonewall in 1969 and began with the first Gay Liberation Day March organized in 1970 in fresh York City.
LGBT as ‘PROLETARIA’
Marxism, as a justification for striving for power, incorporates a pattern of the insoluble conflict between the perpetrator and the defenseless victim, legitimizing the right of conscious elites to instigate the revolution in the name of the liberation of this victim from oppression. erstwhile the first, tempted by the possible of liberation from poverty, the labour proletariat refused to support the armed revolution and the fiasco ended with attempts to inflame the revolution in Western Europe, fresh Marxists began creating further conflicts and pointing out further, demanding the liberation of "substitution proletariats". In the position of the already mature critical explanation and the failure of the sexual revolution of the 1960s, from 1969 until the function of the next “substitution proletariats” were activated further L, G, B, T, etc. Their usefulness to the thought of a social revolution and their vulnerability to the influence of Marxism was due to the fact that these environments are indeed profoundly conflicted with traditional, i.e. cultural society that can tolerate their differences, but cannot let it to be affirmed and promoted, as this must lead to the rejection of institutions and principles that enable it to function smoothly. The conflict between an economically efficient society and the demands of LGBT environments that want to destruct the foundations of civilization, but want to benefit from its benefits, is simply a real conflict. However, two, frequently confused social groups must be clearly distinguished.
LGBT AND ACTIVITIES
One is LGBT people who can function well (and usually function well) in a "multi-faceted", well-functioning society. For the reasons mentioned, society must limit the anticipation of promoting their sexual tendencies and destroying the institutions on which they are based (family, marriage, parenthood). However, if they do not search to destruct social order, although they cannot anticipate acceptance, they can enjoy the benefits of tolerance without hindrance.
The second is simply a very aggressive group of political activists usurping the right to represent all LGBT people, openly pursuing a social revolution and to dominate the heterosexual majority. It is in her interest to fuel the real conflict that exists between LGBT people and conventional society, and to request not only tolerance for them, but public acceptance or even affirmation of their non-heteronormative orientation. It is simply a tiny but very determined group, financially supported by anti-culture centres, which organises travelling demonstrations, pickets, marches, and – in the name of and in the interest of LGBT people – builds a sense of danger in society from these people. The effect of specified tactics can be only 1 – an increase in social dislike of anonymous LGBT people, whose society is incapable to separate from political usurpers.
In a word – LGBT activists are not representatives of LGBT people, but for political purposes they search to exacerbate social conflicts.
IDEOLOGY GENDER
The intellectual background of LGBT movement and sex ideology creates an environment of sex studies, i.e. the current in social sciences formed on the second and 3rd wave of feminism, dealing with the alleged cultural sex and negating biological sex as a determinant of individual and social identity.
The book is considered fundamental to the alleged second wave of feminism Simone de Beauvoir of 1949 Le Deuxième Sexe (Second Sex) with the celebrated phrase: "We are not born women, we become women." However, the perfect origin of modern sex ideology was the work of Frederick Engels of 1844 entitled The origin of the family, private property and state, and its conceptual apparatus created the alleged linguistic phrase of the 1960s. The theoretical foundations of sex studies were presented in 1981 by an American scientist Sandra Bem, and their improvement accelerated the publications of the American specialist since Judith Butler's rhetoric, especially the 1990 book sex Trouble: Feminism and the Subversion of Identity. In the 1990s, earlier women’s studies were renamed sex studies, which are now part of the standard academic program.
The extremist LGBT movement and sex ideology are complementary phenomena, come from akin assumptions and declare akin social objectives.
Gender assumptions
Gender ideology is based on 3 assumptions.
PANSEXUALISM
The first is the belief that the basis of human psyche, its motivational force, and the sphere in which man full realizes himself, is his sexuality. This is the consequence of an anthropological position that fresh Marxism took from psychoanalysis, looking at the suppression of sexual drive of the causes of individual and social pathologies leading to the formation of authoritarian personality (fascist).
It is characteristic that 1 of the attributes attributed to the authoritarian personality (according to the criteria presented in the work Authoritarian Personality) is excessive interest in sex. Meanwhile, it is the LGBT movement and sex ideology – even in naming – that focus their full explanation on human sexuality. In their view, all individual and social problems have their origin in cultural suppression of sexual desire, and so the solution to these problems must be in the elimination of the circumstances of this suppression drive. Unfortunately, specified a position results in a extremist limitation of the field of analysis of reality, from which the conditions of real (and not just sexual) freedom are removed.
THEORIOCRITICAL ARRANGEMENTS
The second level of assumptions of sex explanation stems from critical theory. It says that reality is immanently flawed, due to the fact that it is the origin of an insoluble conflict which is the basis of all dominance (and so injustice).
Unlike the class conflict on which classical Marxism was based, the sex ideology indicated the relation of 2 different sexes, which was not equally charged by nature in the work of procreation, interpreted as a "conflict". due to the fact that at the biological level sex differentiation is indisputable (there is simply a flaw in reality), the condition for a liberating revolution is to deprive the biological sex of the force determining human behavior. And that is the origin of the 3rd foundation of sex ideology concerning human psyche.
CONSTRUCTION AND PERFORMANCE
The 3rd presumption is the consequence of linguistic return and performance theory. It says that the biological sex does not find the human psyche in a way independent of cultural factors, and its justification has been built up with a multitude of concepts that request to be arranged.
Mental gender
Each physiologically healthy man has 1 of the biological sexes: male or female. all man grows in a peculiar culture and under its influence develops his psyche and all man has to fulfill in social life a definite Social role, covering different spheres of life, more or little determined by the biological sex and the psychophysical predisposition resulting from it. The differences between these predispositions consequence from widely accepted divisions, e.g. in sports for male and female competitions, or in household life for roles of parent and father.
Each society and culture creates in its own interest mechanisms that enable, or even force, individuals of different sexes to adopt and master qualifications to fulfil their social roles, and 1 of them is to make patterns consisting of so-called. sexual expression, that is, “the way to present yourself in society through behavior, dress, manner of being, interest and appearance of man”.
The vast majority of physiologically healthy people raised from a peculiar culture accept and accept these patterns as obvious, i.e. that their intellectual plan promotes their social roles and associated sex expression. However, intellectual improvement may be affected by disorders resulting in the individual's psyche not consistent with its biological gender. For example, a biological man has intellectual qualities and predispositions conducive to fulfilling the function assigned to women and these qualities are expressed by female sex expression.
A syndrome of intellectual characteristics and predispositions to fulfil the social function attributed in a circumstantial culture of a peculiar biological sex can be called mental sex.
Gender
Identity is simply a concept in the field of logic meaning that “two things are identical erstwhile and only erstwhile they are the same”. In the case of a man who does not always have a sex – biological and intellectual – the problem is more complicated, due to the fact that in the field of psychology identity is defined as “the imagination of his own person”, i.e. by a purely intellectual function expressed in an experience called a sense. However, there is simply a criterion that links semantic doubts with reality. This criterion is the concept of wellness and condition that enables man to accomplish all his life goals, including the sphere of sexuality and procreation. According to this criterion and within the framework of classical logic, in relation to man as a "indivisible" psychophysical being, gender identity is simply a compatibility between the biological and intellectual sex.
In the event of a difference between the biological and intellectual sex which results in directing sexual desire on individuals of the same sex, it is possible to meet its ‘pleasant’ objective, but it is not possible to fulfil its procreative nonsubjective and this condition can be called for disorder or impaired sex identity.
Identity is simply a concept in the field of logic meaning that “two things are identical erstwhile and only erstwhile they are the same”. In the case of a man who does not always have a corresponding sex – biological and intellectual – the problem is more complicated, due to the fact that in the field of psychology identity is defined as a "vision of his own person", i.e. by a purely intellectual function expressed in an experience called a sense. However, there is simply a criterion that links semantic doubts with reality. This criterion is the concept of wellness and condition that enables man to accomplish all his life goals, including the sphere of sexuality and procreation. According to this criterion and within the framework of classical logic, in relation to man as a "indivisible" psychophysical being, sex identity is the compatibility of the biological and intellectual sex. In the event of a difference in the biological and intellectual sex which results in directing sexual desire on individuals of the same sex, it is possible to meet its ‘pleasant’ objective, but it is not possible to fulfil its procreative nonsubjective and this condition can be called a state of distorted or impaired sexual identity.
Krzysztof Karoń
This text was published in Krzysztof Karonia's book "The past of Anticulture".
