I have been wondering what is the substrate which is holding so much of what goes by “progressivism” together. In what way does an extremist view on abortion, transgenderism, sexualizing children, expressive individualism coupled to collectivism which brooks no compromise. And I keep coming around to the same sort of conclusion.
I was pushed a bit further along this line while reading “The Billionaire Family Pushing Synthetic Sex Identities (SSI).” The article details the Pritzker family’s bankrolling much of the “research” and advocacy in this area. Within that article, there is a cross-reference to this organization: https://terasemcentral.org/about.html
Under “science” we find a link to an article in the International Journal of Machine Consciousness (which I had not previously read): https://terasemcentral.org/docs/Terasem_Mind_Uploading_Experiment_IJMC.pdf
The article contends that it will become possible to replicate one’s consciousness in a computerized system. Effectively, there would be a resurrection of the person’s consciousness:
“Specifically, is it possible that software written a few decades from now, and paired with a database of video interviews of and associated information about a predecessor person, will be able to faithfully mimic the workings of this predecessor’s mind? An empirical answer can be obtained by tasking psychologists to determine whether they believe the new software-based mind appears to have a consciousness that is equivalent to that of its predecessor brain-based person. I have set up an experiment to see whether or not this is so. If it is, I believe the software-based mind is a techno-immortalized continuation of the predecessor’s identity. While the software- based mind will realize it is not the original brain-based mind, just as each human adult realizes they are not their teenage mind, or even the precise mind of the previous day, this fact of personal consciousness °ux does not undermine the continuity of unique identity.”
It would one’s life divorced from one’s body. It is interesting that it is not precisely the continuance of one’s disembodied soul, but rather a rejection of the body and a replicated (resurrected) consciousness without the substrate of a brain. (“Throughout history there has never been a mind without a brain. It is the brain that has billions of neurons and trillions of synapses to provide the patterns of electro- chemical connectivity that, writ with extraordinary complexity, give rise to environmental representations, analyses and choices that are the hallmarks of a mind. The brain is to the mind as objects that are counted are to numbers. Some physical substrates, such as brains and abacus beads, necessarily entail non-physical phenomena, such as minds and math.”)
The “transgender” sexual identity, the belief that there is a consciousness which is somehow non-conforming to my body (that my body is not me): “In many regards it is not a very different quest from trying to discover the true state of a purported consciousness revived from a mind file. In both cases one must judge if the consciousness being presented is a fake or is authentic. Does the consciousness being presented represent an authentic analog (albeit with different gender or substrate), or does it represent discontinuity (such as a different personality that has taken root in a new gender or substrate)?”
Anyway, back to the original question.
There is something profoundly important about the human body. To remedy the fault of sin in the creation, it was necessary that God become incarnate in an actual human body. Indeed, one of the earliest heresies was the argument that Jesus only “seemed” to have a body. The true physicality of Jesus, in life, death, and resurrection is bedrock Christian faith.
The physical resurrection of the human body is key to the great hope of the Christian life.
The various strands of this “progressive” ideology seems to be ultimately a distain for the human body. The body is a constraint and limitation which must be avoided.
The distain for the body easily translates into a willingness to engage in any sort of action to or with the body (as the early Gnostics who would either be profligate or ascetic). The death or enslavement of other bodies (provided they are sufficient far away) is permissible.
There is also a sort of disembodiment in the collective, as I become part of something bigger.
It is not necessarily a coherent set of ideals, but it does seem to gather around a certain core.
I am still thinking the matter through, but evasion of the body as a means of redemption and immortality seems to lie at the core.