The pressure to make gender a commodifiable choice testifies ultimately to capitalism’s drive to endow money with the ultimate power to define reality. In 1844, Marx had already understood this:
That which is for me through the medium of money–that for which I can pay (i.e., which money can buy)–that am I myself, the possessor of the money. The extent of the power of money is the extent of my power. Money’s properties are my–the possessor’s–properties and essential powers. Thus, what I am and am capable of is by no means determined by my individuality. I am ugly, but I can buy for myself the most beautiful of women. Therefore I am not ugly, for the effect of ugliness–its deterrent power–is nullified by money. I, according to my individual characteristics, am lame, but money furnishes me with twenty-four feet. Therefore I am not lame. I am bad, dishonest, unscrupulous, stupid; but money is honoured, and hence its possessor. Money is the supreme good, therefore its possessor is good.
Today we see just how far this power of money to nullify reality can extend. But we also see how the putative Left, which at its inception defined itself in virile opposition to capitalism, has become the primary agent of capitalism’s effeminizing corruption. For today the Left stands for nothing but the “progressive” normalization of moneyed indulgence and its freakish outcomes.