Last week I wrote about
the slow eradication of masculinity from our culture. But that is only
half of the story. I don't think I adequately investigated why this was
so problematic. Getting rid or marginalizing masculinity (or femininity for
that matter) will have a disastrous effect because of our human nature.
We should probably first
make some distinctions. The first one should be the terms sex and gender.
Often people use these words interchangeably, but they are not
coterminous. "Sex" refers to the biological difference between
men and women. Boys and girls are different. If you don't get that,
I can explain it to you. All boys have something that no girl has.
Every guy has that little something not found with a woman. You
know what I'm talking about, right?
The answer, of course,
is the Y-chromosome (if you answer was something else, please get your mind out
of the gutter. This is a family friendly blog).
The presence or absence
of the Y-chromosome determines if you are genetically male or female. A
man losing certain, um, appendages would not mean that he ceases to be male.
And for people who are physically hermaphroditic, the Y-chromosome will
determine their sex.
Gender is a bit
different. This refers to all the differences between men and women that are
not caused by biology. Women wearing dresses, wearing makeup, playing
with dolls or men wearing neckties, playing with action figures, and farting in
each others' faces in order guess what they had for dinner the night before are
all activities and behaviors that are not determined by biology. Men can wear
dresses. Women can play with action figures. There is nothing in our
biology that would stop a woman from being the quarterback of a football team.
There is a limitation in biology if a man wanted to give birth to a baby.
Regarding gender, we need
to make a further distinction. It has become very popular to reduce all
gender differences to social differences. If there is a difference in
gender behavior that is not specifically biological, then many social
scientists say that it is simply a social construction. Men don't wear
dresses simply because society says so. Women don't play football because
society says so. And to be sure, that is the case for many things in our
culture. And women have historically been kept away from achievement in
politics and sciences because they were prevented from doing so.
But I am not so ready to
accept that all of this is social programming. The reason why is that
there is more to our nature than biology and society.
There is also the soul.
CS Lewis believed that
gender was a spiritual concept. There was something about our nature as
men and women that was not just skin deep or marrow deep but soul deep.
The soul of a man is different than the soul of a woman. In one of
my favorite passages from anything Lewis wrote, he describes the masculine and
feminine principle in a mysterious vision from Perelandra. The main
character meets the gods Mars (called Malacandra) and Venus (called
Perelandra), the essence of Masculinity Itself and Femininity Itself (please
forgive the extended quote):
Mars shone with cold and morning colours, a little
metallic - pure, hard, and bracing.... Venus glowed with a warm splendour, full
of the suggestion of teeming vegetable life.
...Both the bodies were naked, and both were free from
any sexual characteristics, either primary or secondary. That, one would have
expected. But whence came this curious difference between them? He found that
he could point to no single feature wherein the difference resided, yet it was
impossible to ignore. One could try - Ransom has tried a hundred times to put
it into words. He has said that Malacandra was like rhythm and Perelandra like
melody. He has said that Malacandra affected him like a quantitative,
Perelandra like an accentual, metre. He thinks that the first held in his hand
something like a spear, but the hands of the other were open, with the palms
towards him. But I don't know that any of these attempts has helped me much.
At all events what Ransom saw at that moment was the real meaning of gender. Everyone must sometimes have wondered why in nearly all tongues certain inanimate objects are masculine and others feminine. What is masculine about a mountain or feminine about certain trees? Ransom has cured me of believing that this is a purely morphological phenomenon, depending on the form of the word. Still less is gender an imaginative extension of sex. Our ancestors did not make mountains masculine because they projected male characteristics into them. The real process is the reverse. Gender is a reality, and a more fundamental reality than sex. Sex is, in fact, merely the adaptation to organic life of a fundamental polarity which divides all created beings. Female sex is simply one of the things that have feminine gender; there are many others, and Masculine and Feminine meet us on planes of reality where male and female would be simply meaningless. Masculine is not attenuated male, nor feminine attenuated female. On the contrary, the male and female of organic creatures are rather faint and blurred reflections of masculine and feminine. Their reproductive functions, their differences in strength and size, partly exhibit, but partly also confuse and misrepresent, the real polarity.
All this Ransom saw, as it were, with his own eyes. The two white creatures were sexless. But he of Malacandra was masculine (not male); she of Perelandra was feminine (not female). Malacandra seemed to him to have the look of one standing armed, at the ramparts of his own remote archaic world, in ceaseless vigilance, his eyes ever roaming the earthward horizon whence his danger came long ago. "A sailor's look," Ransom once said to me; "you know ... eyes that are impregnated with distance." But the eyes of Perelandra opened, as it were, inward, as if they were the curtained gateway to a world of waves and murmurings and wandering airs, of life that rocked in winds and splashed on mossy stones and descended as the dew and arose sunward in thin-spun delicacy of mist. On Mars the very forests are of stone; in Venus the lands swim.
At all events what Ransom saw at that moment was the real meaning of gender. Everyone must sometimes have wondered why in nearly all tongues certain inanimate objects are masculine and others feminine. What is masculine about a mountain or feminine about certain trees? Ransom has cured me of believing that this is a purely morphological phenomenon, depending on the form of the word. Still less is gender an imaginative extension of sex. Our ancestors did not make mountains masculine because they projected male characteristics into them. The real process is the reverse. Gender is a reality, and a more fundamental reality than sex. Sex is, in fact, merely the adaptation to organic life of a fundamental polarity which divides all created beings. Female sex is simply one of the things that have feminine gender; there are many others, and Masculine and Feminine meet us on planes of reality where male and female would be simply meaningless. Masculine is not attenuated male, nor feminine attenuated female. On the contrary, the male and female of organic creatures are rather faint and blurred reflections of masculine and feminine. Their reproductive functions, their differences in strength and size, partly exhibit, but partly also confuse and misrepresent, the real polarity.
All this Ransom saw, as it were, with his own eyes. The two white creatures were sexless. But he of Malacandra was masculine (not male); she of Perelandra was feminine (not female). Malacandra seemed to him to have the look of one standing armed, at the ramparts of his own remote archaic world, in ceaseless vigilance, his eyes ever roaming the earthward horizon whence his danger came long ago. "A sailor's look," Ransom once said to me; "you know ... eyes that are impregnated with distance." But the eyes of Perelandra opened, as it were, inward, as if they were the curtained gateway to a world of waves and murmurings and wandering airs, of life that rocked in winds and splashed on mossy stones and descended as the dew and arose sunward in thin-spun delicacy of mist. On Mars the very forests are of stone; in Venus the lands swim.
Lewis
tries to put into words a spiritual reality that we see as inextricably linked
to the physical. He reverses the common notion that sex is primary and
gender is a social construction added later. Instead, gender is a
spiritual reality that all creation participates in.
I had
trouble making sense of this until I heard a phrase from John Paul the Great's
theology of the body. In it, the pope called the body the "sacrament
of the person." The old school definition of a sacrament is "an
outward sign of an invisible reality." This is where the penny
dropped for me. There is an invisible, but real nature to our masculine
and feminine souls that is expressed in an outward, physical way. And
that way we call the body.
This is
why it is always going to be problematic to try and marginalize masculinity or femininity.
We cannot be genderless, because it is at the core of our being.
Our sex is sacramental. It shows us who we are down to our souls.
I probably don't have it right, but Masculine and Feminine have often struck me as one of the balances symbolized in the Yin and Yang.
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