U.S. Supreme Court nominee Ketanji Brown Jackson has provided sufficient evidence for the U.S. Senate to vote against her nomination to fill Justice Stephen Breyer’s seat following the full-court press he received from leftists to abdicate his lifelong seat before the 2024 election. That evidence includes her stupefying claim that she is unable to define “woman” because she’s not a biologist. The press has profligately identified Jackson as a “woman.” Has anyone confirmed that with a biologist?
Jackson’s claim was made in response to a line of questioning by U.S. Senator Marsha Blackburn (R-TN) who began by citing the U.S. Supreme Court Case United States v. Virginia in which the buttinsky U.S. government sued the state of Virginia and the Virginia Military Institute (VMI) claiming that the policy limiting VMI admissions to males violated the U.S. Constitution. Blackburn cited Ruth Bader Ginsburg who voted with the majority in overturning VMI’s male-only admission policy:
Supposed inherent differences are no longer accepted as a grounds for race or national origins classifications. Physical differences, however, are enduring. The two sexes are not fungible. A community made up exclusively of one sex is different from a community composed of both.
Blackburn then asked Jackson, “Do you agree with Justice Ginsburg that there are physical differences between men and women that are enduring?”
Jackson, looking like the proverbial headlight-blinded deer, took an awkward beat and then stammered,
Um, Senator, respectfully, I am not familiar with that particular quote or case, so it’s hard for me to comment as to whether or not …
This was a half-truth. While it likely was “hard” for Jackson to comment on the now-incendiary topic of whether there are enduring physical differences between men and women, the reason for that difficulty is not Jackson’s ignorance about the VMI case.
The reason it is hard for her to acknowledge the obvious truth that even children know is that Jackson didn’t want to offend either the rational members of the U.S. Senate who will vote for or agin her nomination or to offend the “trans” cult, which wields inordinate political power in service of their reality-denying disorder.
Blackburn tried again:
Do you interpret Justice Ginsburg’s meaning of “men” and “women” as “male” and “female”?
And again, Jackson bobbed and weaved:
And again, because I don’t know the case, I don’t know how to interpret it. I’d have to read the whole thing.
Surely, the third time would be a charm, particularly because Blackburn omitted reference to the VMI court case. Blackburn asked,
Can you provide a definition of “woman”?
Here came Jackson’s whopper. She replied confidently,
No. I can’t.
Incredulous, Blackburn asked,
Jackson chuckled and responded,
Not in this context. I’m not a biologist.
Surely Jackson knows how biologists define woman. Biologists defined “woman” long before cross-dressers decided to goose-step in their stiletto-accoutered jackboots through America’s institutions trying to convince Americans that biologists know nothing about the phenomena of man and woman.
Transtopians are baffled at the notion that biologists could know what a woman is because in Transtopia, “man” and “woman” have nothing to do with hard science, anatomy, physiology, genetics, or reproduction. Transtopians believe in pseudoscience and metaphysical alchemy.
Transtopia is a solipsistic Wonderland where words mean whatever Transtopians say words mean and where nothing exists outside each individual’s mind—including minds beclouded by sin, confusion, delusion, and deviant desires. If there’s a mismatch between a Transtopian’s mind/feelings and their anatomically healthy, properly functioning bodies, they just know the error is with their healthy, properly functioning bodies. “Treatment,” therefore, means artificially disrupting normal, properly functioning biological processes and excising normal, healthy anatomical parts as if they’re malignant tumors.
For Transtopians, nothing matters but the subjective feelings of the self, and that’s why Transtopians demand everyone ask every person they meet what their pronouns are. While weeping about being “mis-gendered,” they tyrannically demand compulsory mis-sexing.
Transtopians exalt subjective feelings, except for the subjective feelings of those who live and move and have their being outside of Transtopia. Their feelings, beliefs, and values mean nothing in Transtopia. Transtopians hate anyone who refuses to move body, mind, heart, and soul to Transtopia, ironically labeling dissenters hateful, intolerant, bigoted, and non-inclusive.
Jackson’s expansive ignorance of biology accounts too for why she doesn’t know when life begins or when a baby in the womb is viable. Maybe if she spent less time cozying up with Planned Parenthood, she would free up some time to read a basic biology text. Presumably, her husband—a doctor—or the Internet could help her find out the answers to those not-so-vexing questions.
But perhaps Jackson’s most troubling statement was this:
I have a religious view that I set aside when I am ruling on cases.
That claim drips with the anti-constitutional view that a Supreme Court Justice must sever her religious faith from the exercise of her duties. That view, however, is at odds with the spirit and text of the Constitution which prohibits religious tests for holding office and which guarantees the free exercise of religion. For true Christians, their religious faith inheres every aspect of their lives. It shapes their ethics; morality; political values; and their views of government, human nature, and liberty.
To paraphrase Richard John Neuhaus, that which is political is moral and that which is moral, for religious people, is religious. It is no less legitimate to have political or judicial decisions shaped by religion than by psychology, philosophy, “gender ideology,” or self-serving personal desire.
A democratic republic cannot exist without objective normative ethics that render legitimate the preservation or circumscription of individual rights. Historically, the sources of the absolute, transcendent, objective, universal truths that render legitimate our legal system have been “the institutions of religion that make claims of ultimate or transcendent meaning.” Neuhaus explains that this “does not represent an imposition of the private into the public spheres, but rather an expansion or transformation or recollection of what is public.” He argues that when religion is utterly privatized and eliminated as a “source or transcendence that gives legitimate and juridical direction and form, something else will necessarily fill the void, and that force will be the state.”
While Ketanji Brown Jackson may view her silly non-answers as canny political stratagems, many people view them as dishonest, foolish, and cowardly.
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