Global Sexual Revolution and Gender Ideology. An Enlightening Book

Gabriele Kuby,

The Global Sexual Revolution. Destruction of Freedom in the Name of
Freedom,

preface by Robert Spaemann, Fe-medienverlag, Kiblegg 2010, pp. 453.

Gabriele Kuby is a German sociologist and publicist as well as one of the
most renowned authorities on criticizing the today’s Western relativism.
For example, it is thanks to her that the Federal Minister for the Family,
Ursula von der Leyen was forced to remove from circulation the sex
education book Body, Love and Playing Doctor, which amongst other
aberrations encouraged parents to engage in sexually orientated games with
their children.

The Global Sexual Revolution
has the same subject as two of her previous publications: Gender Revolution (2006) and


Nationalization of Education. On the Way Becoming New Men

(2007).

As the title of this latest publication states, we face a worldwide
revolution, which, as the subtitle indicates ( Destruction of Freedom in the Name of Freedom) claims to radically
change people and society by levering on a will of power, of a clearly
Nietzschean inspiration. It is from this interpretative key that Kuby tells
the history, the methods and the consequences of a powerful global agenda
which seeks to modify the constitutions of countries, educational
institutions and social norms of people with one unique aim: the
construction of a global society where people are completely (or almost)
manipulated.

A reader might think that it is the usual book about plots and intrigues
but it is sufficient to see the quantity of documents analysed, the facts
and statistics gathered to understand that this a book which has been
objectively and rigorously written. Despite the vast quantity of
information material, the reading of the book is far from being boring and
each page is filled with suspense and startling revelations. The reader is
informed about the backstage, the means, and the intricate web of
government organisations and non-governmental organisations involved in
this global agenda. In the first part of the book (chapters 1-4), Kuby
briefly describes the historical framework of today’s sexual revolution:
the French Revolution as the beginning of the fight for equality and the
feminist movement in 1968 as the preliminary stage towards gender ideology.
According to this movement, Humanity is no longer made up of men and women
but of a mass of equals which have the right to construct their own sexual
identity. In other words, gender theory recognises not two sexual
identities but many gender identities: lesbian, gay, bi-sexual and
transsexual men and women. The author states that the connection between
the 1968 movement and ideology of gender is Malthusianism, i.e. the attempt
to diminish the world population, above all the poor in the Western world
and in developing countries. The author quotes numerous renowned writers
such as Magret Sanger, Alexandra Kollonti, Wilhelm Reich, Eddie Bernays,
Simone de Beauvoir, John Money, Judith Butler and others who support this
point of view. The global impulse of sexual revolution does not proceed
solely by ideas but also through conferences organised by The United
Nations (Peking, Cairo, etc.) who deconstruct human rights, deregulate
norms of sexuality and the family. And as a consequence, various slogans
have reached the four corners of the world such as abortion is a woman’s
right, “gender” should not be imposed but a choice. In spite of the past
centuries, the methods of the global sexual revolution are the same as
those used by the old French Revolution: the use of terror. Today, however,
the guillotine is not used to cut off the opponents’ heads but simply their
jobs, academic or political careers.

In the second part of the book (chapters 5-10), Kuby continues her analysis
of organisms and documents, which try to introduce gender theory. One of
these is the 29 principles of Yogyakarta (on the Application of
International Human Rights Law in Relation to Sexual Orientation and Gender
Identity) which were formulated in 2007 by a group of “human rights
experts” without any authorisation or legitimacy in a private meeting in
the town of Yogyakarta. In March of the same year, these principles were
presented to the United Nations Human Rights Council in Geneva. The media
gave the impression it was an official document when it was nothing of the
sort. From this, the European Union accepted immediately these principles
and sought to implement them in various institutions, hospitals and
tribunal courts, etc… and in nurseries and schools. Kuby explains that the
reason for this lies in the attempt to destroy the values that the family
is based on and in order to do this, it is necessary to mine the
heterosexual union (an immense task to fulfil when the majority of adults
are heterosexual). Children and adolescents, on the other hand, are easily
influenced and we can imagine the consequences if the ministry of family
policies shares the same ideology. In a hyper-sexualised society, children
are sexualised by the entertainment industry, the media and compulsory sex
education programs. The latter is used to mine parental authority. Children
are sexualised through games, stories and plays in schools and nursery
playgrounds. Children are exposed and encouraged to engage in deviant
sexual practice and as such their personality can have irreversible
changes. In this way, children’s innocence is taken away from them. By
implementing gender mainstreaming, “language is corrupted in the service of
political mass manipulation”. Pornography too plays a decisive role in
corrupting the values of the family today. Not surprisingly, Kuby defines
them as the new global sore of society. Through the creation of neologisms
like “gender” and substituting words like parent A (father) and parent B
(mother) is simply a way to corrupt words and give them the origins to “new
realities”. As – ideologists of each era have always thought- “it is not
the truth which makes us free, but freedom which makes the truth”.

In the last part of the book (chapters 11-15), Kuby analyses the arms which
a totalitarian agenda uses to fight its rebels: intolerance and
discrimination. As the author explains there is a paradox (see subtitle of
book), i.e. the idea of taking away freedom in the name of freedom. In
order to fight against this ideology which makes sex an instrument to
impose a new anthropological conception, the author strongly advises the
reader to look deep and hard into themselves, to their conscience to seek
the “true, faithful, life-giving love…….for it is a battle for the dignity
of man, the family and our children”. In other words, Kuby’s antidote to
gender ideology is to educate about love and not about sexuality.

As Spaemann writes in the preface, Kuby has to be thanked for having the
courage to speak up against this new ideology by offering an illuminating
essay that reveals the importance of linguistic, pedagogical and academic
changes which, at first sight, seem to be only a little bizarre. What in
actual fact we find out is that there are many governments, parties,
organisations, groups and associations which are all involved in the
construction of a new humanity.

I think that this book deserves to be translated in various languages and
would like to make two suggestions to the author. The first point is to
review the last chapters to give a better form to the ideas in order to
avoid repeating them. The second point is to give a better definition of
the two types of feminism: those who fought for and continue to fight for
the recognition of political and social rights of women, i.e. the equality
of woman as a person, and the other more radical type which imitates the
degenerated masculine sexuality for which sex is simply for sexual pleasure
without responsibility or consequence. In this way, I think it would make
clear what constitutes to be the feminine genius: the act of self-giving;
the assertion of which is far from being an obstacle to love but rather its
premise.

(*) Professor of Philosophical Anthropology at the Pontifical University of
the Holy Cross (Rome)