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Myra's avatar

Thank you for this article. I applaud your quest for the best outcome for your children and hope for your sakes that the medical profession and politicians go back to ethical and evidence based policies.

Seb Thirlway's avatar

Very interesting.

I've skimmed through your reference here:

"gender medicine advocates resort to claims about patient autonomy and choice, even questioning the “prevailing narrative” that assumes “transition should lead to improvement”." (https://link.springer.com/article/10.1186/s12910-024-01143-8)

I find it utterly baffling. The tactic reminds me of that used in Greenhalgh et al.'s work on mask effectiveness: if gold-standard medical evidence doesn't support your conclusion (or, in this case, is absent), then simply question the authority ascribed to this standard, and propose a different standard which produces an answer more to your liking.

In Greenhalgh's case this amounts to simply moving the goalposts on the demarcation problem ("what counts as Science?"). I think this contribution here is more nuanced, more interesting and less obviously self-serving of a particular agenda, but still very flawed.

The authors confront the evidence that, in many cases, GAMT does not result in "progress" or "improvement" in the patient's condition - or even puts them in a _worse_ condition; in doing so they come up with some interesting points - in particular, that prospective patients feel under pressure to intensify and exaggerate their pre-GAMT "distress" in order to attain a presented "distress-level" sufficient to access GAMT. This fascinating point, which must have contributed significantly to the stridency of arguments about the issue, is not followed up further, though.

There's nothing wrong with pointing out that people's life experience during and post-GAMT can be "nuanced" or "complex", as it undoubtedly can be. But sweeping up all the undoubted distress and regret some people feel after GAMT, only to then devalue it as merely the result of applying a faulty, "trans-negative" epistemology which can perceive only "progress from distress to well-being", in favour of an insufficiently-specified respect for "complexity" and "nuance", seems to me to be just as "epistemically oppressive" towards those people as the supposedly "trans-negative" narrative of "distress; GAMT; progress; well-being" the authors wish to displace is cast as being.

The authors don't seem to realise that in decoupling the value of GAMT from a criterion based on outcomes, in explicitly removing it from the ambit of the standard of beneficence and non-maleficence, they take on the onus to assert its value under a different criterion. But they fail to provide this different criterion. Reading between the author's lines, it's not hard to discern an underlying construction, on their part, of gender dysphoria (or whatever you like to call it) as a state of _continual_ difficulty, _continuously_-recurring distress (however "nuanced" and "complex"): a condition which is not actually amenable to "improvement" (or "deterioration" either) by GAMT at all.

In the face of such a phenomenon, evaluating GAMT in terms of "improvement" or "deterioration" would be pointless. But if this is the case, then the article provides no argument whatsoever for or against GAMT. If GAMT is not actually about improving someone's condition and life-experience, then what, actually, is it for? This is the burning question which this article leaves unanswered.

One thing seems certain: that if GAMT is not subject to criteria of beneficence and non-maleficence, if the outcomes resulting from it are not important in evaluating it, then medicine has to simply throw up its hands and say "I can't deal with or even engage with this". If this is the argument, then GAMT (whatever it actually is) is not a medical intervention. What is it supposed to be, then?

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