But are you certain that it exists as a medical condition, or strictly as a medical disorder?*
I am undecided, and I'm also not a doctor.
I suspect that this is one of the lines of investigation that the medical professionals took as part of their assessment and diagnosis of Boudicca90. But of course it's entirely up to her as to whether she chooses to expand upon this in any response.
I'm sure they did... but somehow nobody seems to be able to explain what it means.
I can entirely understand that someone could/would be saddened and empathetic over these sorts of distressing details (and frankly, one would have to be pretty devoid of basic humanity not to....). But sympathy/empathy is a different matter from whether a) you are sympathetic/empathetic towards someone who, in your view, is suffering from issues related to a valid medical condition, or b) you are sympathetic/empathetic towards someone who, in your view, is suffering from the product of a mental disorder.
I don't follow the distinction you're making here. Even with your description of condition versus disorder, this doesn't make sense to me. Mental disorders ARE valid medical conditions. I have a family full of variety medical conditions, including mental disorders. I have sympathy for the distress of another person, regardless of the cause of that distress.
I think it's more useful to consider how far my sympathy extends. Does it extend to courtesy and reasonable treatment to alleviate their distress? Most likely, yes. Does it extend to reducing the rights and safety of other people, or regressing on the progress toward rights that others have made? Gets a bit dicey, we're going to need to have some discussions about that. Does it extend to me altering my perception of objective reality in order to accommodate their condition? That's probably a no.
I'm epileptic, and sensitive to sounds. Fire alarms are horrible things for me, and I have a real likelihood of going into a seizure on the way down the stairs during a fire drill at work. I have a real valid medical condition. But I don't think that my condition is sufficient to argue that the building should get rid of fire alarms.
I am perfectly happy to treat a transgender person as their identified gender in the majority of situations. I'll use the appropriate pronouns, I'll ignore the five-o'clock shadow, and I'll generally interact with them as they wish to be treated. It gets hairier when we start talking about sex-segregated spaces and services, prisons, scholarships, and other things that are supposed to help advance equality for women, and which transwomen are asking to have the same access to. For some of those services, maybe, for others, I want concessions from them as well. For example, testosterone limits to play in women's sports. And full surgical transition if you want to be in the female prison ward, or if you want to apply for women's scholarships. I don't think it's unreasonable, and most of what I want has been very much in alignment with Boudicca's perspective.
Where we end up differing is in the claim that a transwoman is as much of a woman as a natal women, in every meaningful sense of the word "woman". It's in the insistence that I perceive transwomen as women, based only on their claim that they *are* women. Biological and anatomical sex differences are real, and meaningful. I cannot wish away my perception of them, no matter how much I might sympathize with someone else's distress. Social discrimination and inequities are a real thing, and I can't just pretend that the lived experience of women is meaningless.
I especially can't do any of that when transwomen have yet to provide any explanation of what the word "woman" actually means other than how they identify.