Sexual diversity as a variation of dysphorias

 A continuation of "controversial" thoughts on this topic

1. Trans individuals are not just "trans"

It could be argued that for those who identify as transgender, it is never merely a matter of self-identification; in the (vast?) majority of cases, there are underlying psychiatric comorbidities that influence and contribute to the development of dysphoria (which is, in itself, a disorder). Whether it involves anxiety, depression, narcissism, autism, ADHD—or a combination of these—it is almost certain that the individual is not "minimally normal." This speaks volumes about the polite, empathetic euphemism we have grown accustomed to using when referring to this phenomenon: transsexuality.

While trans activism may frame this "condition" as a normal or minor variation of human sexuality—explaining it in a pure and simplistic way as an intrinsic identity-based inclination, something emanating from within that speaks to the subjective authenticity of how one perceives and feels about oneself—the human sciences and other relevant fields, such as biology, cannot separate the etiology of gender dysphoria from its various psychiatric comorbidities. Indeed, one might even suggest returning to the long-established, reliable understanding of the condition: that it is a specific mental disorder related to identity.

As a side note: even when there are specific contexts or logical triggers that lead individuals to develop chronic mental health issues, such vulnerability always has intrinsic antecedents—after all, no one becomes anything out of "nothing." The concept of something "coming from out of nowhere" does not exist in relation to (human) behavior; its origin always stems from a predisposition—whether innate or acquired.

2. Trans individuals are not merely "trans," and the same applies to those who identify as "gay" or "bi."

In fact, the term "trans"—which serves as a technical euphemism—actually refers to a gay, bisexual, or heterosexual person who experiences gender dysphoria, often alongside other mental health conditions, such as autism or chronic anxiety.

Very well. But what if it’s not just transsexuality that is more complex than what its activists claim? What if the concept of dysphoria—or identity dissociation—is a variable, or perhaps even a defining, reality for the rest of the "sexual diversity" spectrum?

If a core psychological factor fueling identity dysphoria is chronically low self-esteem—leading an individual to reject who they are or their current state, or to strive to become something they are not—then a transgender person is essentially seeking to align themselves with the gender or sex with which they claim to identify.

But what about those who identify as "gay" or "bi"?

If there is a similarly significant correlation between a "gay" or "bi" identity and psychiatric comorbidities—especially given that the "trans" group is, in many ways, an extension of these two categories—then it is possible that identity dysphoria is also linked to, or perhaps even determines, these two anomalous variations of sexuality. It is not merely a matter of sexual orientation, but rather one of disorientation—with the distinction that, while a trans person typically desires to be of the opposite sex, some (or perhaps many, or even the majority of) gay and bisexual individuals—often due to very low self-esteem, a chronic sense of inadequacy, or self-image comparisons—develop a consistent and profound desire to be, or to become, like other people of the same sex. In doing so, they end up conflating the desire to be like the object of their admiration with the desire to possess that object, resulting in an excitatory association with this very symbol of their own incompleteness: the "desired and idealized other." 

Implications and considered suggestions

Channeling or reorientation for those who desire it, and respect (potential, though not mandatory) for those who choose to remain as they are—but without ideological constraints hindering the pursuit of true understanding

While there remains a consensus that there is no such thing as a "gay cure," it does seem possible to address this set of conditions—perhaps a form of sexual dysphoria or identity disorder—through a process of "channeling." This could potentially lead to a significant or even complete reorientation of one's sexuality, particularly in cases where there is a complex and problematic interplay of internal and external factors that cause individuals to become "sexually disoriented"—a dynamic likely present in the majority of transgender cases.

Furthermore, the term "gay cure" is problematic—not because a condition that isn't "curable" (like the flu) is necessarily healthy or a sign of optimal mental and physical well-being, but because the term "gay" is often used as a broad generalization, even encompassing "bisexuality"—a category where the possibility of reorientation through "channeling" is entirely plausible and logically feasible.

"De-ideologizing" human sexuality

It follows from this text that, beyond heterosexual orientation, there exists a varying degree of "disorientation"—a framework that may well apply to many, if not the majority, of cases of anomalous human sexuality—suggesting that such experiences are something more than just a "way of being" or being "born that way."What one observes is a statistically significant confluence of environmental and individual factors that lead some people to adopt "alternative sexual modalities" as a form of readaptation—a high-stakes version of the old adage "if you can't have what you want, make do with what you have." This ranges from chronically low self-esteem—the most significant intrinsic factor—to various other psychiatric antecedents, such as depressive tendencies or being on the autism spectrum. These, combined with influences from the dominant culture and social environment, push certain individuals toward these "alternative paths"—particularly those who, despite these deviations, remain closer to traditional gender-role conformity (appearing and behaving less androgynously). Even in cases of more "inverted" types (such as effeminate men or masculine women)—where one might argue there is an internal logic to embracing an inverted expression of their sexual (and behavioral) nature—a genuinely scientific, objective, and impartial approach does not necessarily lead to a more "empathetic" view of deviations from heterosexuality. From such a perspective, these must inevitably be treated as health conditions—rather than merely healthy behavioral variations or biological traits—given that they represent direct dysfunctions of sexuality in its most critical role: the desire for the opposite sex, which ensures the perpetuation of the species—the primary evolutionary utility of any functionally relevant set of organic characteristics.

"Respect" (non-compulsory) for those who wish to "continue" as they are, and support for those who wish to reorient themselves.

By universalizing—or at least popularizing—knowledge regarding the causes of sexual variation, free from ideological constraints—and focusing specifically on the most significant factors (such as the role of chronic low self-esteem as a primary influence, or the presence of a psychiatric issue which, in combination with other similar problems...) (nature, combined with pernicious cultural influences and other personal factors, leads some individuals to become disoriented), it is highly likely that a primary division exists among those within this spectrum: the "affected" and the "afflicted"—those who do not experience significant suffering or a sense of inadequacy regarding their anomalous sexual orientation, and those who do. Therefore, for the first group, the appropriate approach is, first and foremost, respect—though not the compulsory respect that LGBT activism seeks to impose. This means respecting them as human beings, based on their intellectual and moral qualities, rather than merely because they are or identify in a particular way. After all, the kind of "respect" that activists aim to enforce as an absolute truth or rule often demands the distortion of knowledge regarding the causes and nature of anomalous sexual variations, as well as the silencing or factual manipulation of the problems they cause. For the second group, the most suitable approach is to assist them in their sexual reorientation. This is not limited solely to shifting toward heterosexuality or a non-transgender identity (to the extent that an individual desires and is able to achieve); it also applies within the LGBT spectrum itself—for instance, addressing feelings of inadequacy regarding one’s predominant sexual role (e.g., "bottom," "top," or "versatile" among gay men; "dominant" or "passive" among lesbians) or one’s relational status (e.g., a person who desires monogamy but finds themselves in an unwanted state of promiscuity)...

https://pmc.ncbi.nlm.nih.gov/articles/PMC5738422/

This study, which analyzed a small sample of individuals, identified a difference in the brains of self-identified transgender people compared to non-transgender homosexual individuals, specifically in a region of the brain associated with self-identification... (an obvious finding). However, this does not imply that "transexuality" is a phenomenon entirely different or essentially distinct from other anomalous variations of human sexuality; rather, it supports the hypothesis presented in this text—that it represents an extension of a degree of dysphoria which, while less pronounced, is nonetheless present among individuals who self-identify as homosexual or bisexual (involving brain anatomy characteristics statistically common in these groups, which manifest varying, corresponding degrees of inversion directed toward the opposite sex). Therefore, just as a person with anorexia nervosa suffers from a profound distortion of their self-image, the same applies to virtually all trans individuals, as well as to many (?) individuals who self-identify as gay or bisexual. The primary difference lies in the degree of dysphoria: it reaches profound levels among those who self-identify as trans, whereas it varies among others within the spectrum of anomalous sexuality—much like comparing someone with a moderate degree of dysmorphia to someone with anorexia nervosa (which is typically more severe). The core of this hypothesis is that part of the essence (?) of anomalous sexuality is a dysphoria of.....self-image issues or chronic low self-esteem, which lead some individuals to develop an excessive admiration for others of the same sex—focusing on their face, body, or specific physical details—that eventually transforms into attraction or a desire for possession. In trans individuals, this desire may manifest more profoundly, rooted in the very core of their identity; it is often accompanied by an intense sense of inadequacy, which in turn links to an obsessive preoccupation with both self-image and a desire for possession. In any case—and in opposition to the "postmodern" orthodoxy surrounding "sexual diversity"—this text seeks to rehabilitate the medical definition of the phenomenon. For several decades, this definition has been supplanted by ideological and sentimentalist appeals that have permeated academia, the media, and government, eventually becoming "official knowledge"—that is, the view of anomalous sexuality as a specific set of functional deviations, disorders, or disturbances...