Ithiyori yobulili: ukuqeda imibono ecatshangwe ngaphambili

Uhlelo lokugcina lwe-Manif pour Tous ngeSonto mhlaka-2 Februwari luyenze yaba ngelinye lamahhashi ayo empi: Cha kumbono yobulili. Ezinsukwini ezimbalwa ngaphambili, iqoqo "Losuku lokuhoxiswa esikoleni" nalo belihlose ukuthi lo mbono wobulili ucashe ngemuva kwedivayisi "i-ABCD yokulingana". U-Anne-Emmanuelle Berger, uchwepheshe wezobulili, ukhumbula iqiniso lokuthi ayikho ithiyori kodwa ucwaningo ngale mibuzo. Ngaphezu kwakho konke, ugcizelela ukuthi lolu cwaningo aluhlosile ukunganaki ngokobulili kodwa ukuxhumana phakathi kobulili bemvelo kanye nemibono engokwenhlalo.

- Singakhuluma ngethiyori yobulili noma kufanele sikhulume ngezifundo zobulili?

Ayikho into efana nethiyori. Kunomkhakha omkhulu ohlanganisa imikhakha eyahlukene yocwaningo lwesayensi, izifundo zobulili, ezavulwa eminyakeni engu-40 edlule enyuvesi yaseNtshonalanga, futhi osukela kubhayoloji kuye kufilosofi ngokusebenzisa i-anthropology, isayensi yezokuhlalisana kwabantu, umlando, ukusebenza kwengqondo, isayensi yezepolitiki, izincwadi, umthetho nokunye. . Namuhla, izifundo zobulili zikhona kuzo zonke izifundiswa. Wonke umsebenzi owenziwe kulo mkhakha awuhloselwe ukuphakamisa "imibono", ngisho nethiyori encane, kodwa ekuthuthukiseni ulwazi kanye nencazelo yokuhlukaniswa komphakathi kwabesifazane kanye nesilisa, kobudlelwane phakathi kwabesilisa nabesifazane, kanye ngobudlelwano babo. impatho engalingani, kuyo yonke imiphakathi, izikhungo, izinkathi, izinkulumo kanye nemibhalo. Sikuthole kuyinto evamile impela, cishe iminyaka eyikhulu nengxenye, ukusebenzela umlando wezigaba zomphakathi, umthethosisekelo wazo, ukungqubuzana kwazo, izinguquko zazo. Ngokufanayo, kusemthethweni futhi kuwusizo ekuqondeni umhlaba ukuthi ubudlelwano phakathi kwabesifazane namadoda phakathi nesikhathi namasiko kube yisihloko sophenyo lwesayensi.

– Yiziphi izingqinamba okukhulunywa ngazo kulo msebenzi?

Kuwumkhakha wophenyo obanzi kakhulu. Siqala eqinisweni lokuthi phakathi kwezici zebhayoloji eziphathelene nobulili (ama-chromosome, i-gonads, amahomoni, i-anatomy) nezindima zomphakathi, abukho ubuhlobo obudingekayo. Akukho sici sama-hormone, akukho ukusatshalaliswa kwama-chromosomes kuqondise abesifazane emisebenzini yasekhaya nabesilisa ekuphathweni kwendawo yomphakathi.  Ngakho-ke, ngokwesibonelo, ngaphakathi kwezifundo zobulili, sifunda umlando wokuhlukaniswa phakathi kwemikhakha yezombangazwe nezasekhaya, i-theorization yayo ngu-Aristotle, indlela eyaphawula ngayo umlando wezombangazwe waseNtshonalanga, uma kungenjalo umhlaba, kanye nemiphumela yayo yezenhlalakahle. kwabesifazane nabesilisa. Izazi-mlando, izazi zefilosofi, ososayensi bezombangazwe, izazi ze-anthropologists zisebenza ndawonye kulo mbuzo, zihlanganise idatha yazo kanye nokuhlaziya kwazo. Ngokufanayo, akukho ukuxhumana okudingekayo phakathi kobulili bemvelo kanye nokwamukelwa kokuziphatha noma ubuyena bowesifazane noma owesilisa, njengoba kubonakala ezimweni eziningi. Umuntu ngamunye unezici ezibizwa ngokuthi “zowesifazane” kanye “nobudoda,” ngezilinganiso ezihlukene. I-Psychology ingasho izinto ngakho futhi, empeleni, i-psychoanalysis ibe nesithakazelo ekulethweni kwabesifazane kanye nesilisa ebuhlotsheni obuthinta inhliziyo nobunothando iminyaka engaphezu kwekhulu.

Abanye bathi ukuqala kwalolu hlelo ku-Simone De Beauvoir's "umuntu akazalwa engowesifazane, omunye uba munye". Ucabangani?

Ucansi Lwesibili luka-Simone de Beauvoir ludlale indima yokuqala ekuvuleni lo mkhakha wokufunda e-France nase-United States. Kodwa umbono kaSimone de Beauvoir awuwona owangempela (sithola amafomula afanayo kuFreud kusukela ngeminyaka yawo-XNUMX), futhi awanakuphikiswa ezifundweni zobulili okuthi, njenganoma yimuphi umkhakha wesayensi, azifani, futhi abangele izimpikiswano eziningi zangaphakathi. Ngaphezu kwalokho, asikwazi ukuqonda incazelo yalo musho ngaphandle komongo wawo. U-Beauvoir akasho ukuthi umuntu akazalwanga "owesifazane", futhi, empeleni, unikeza ukuhlaziya okude kuzici ze-biological and anatomical zomzimba wowesifazane. Akushoyo ukuthi lezi zici zebhayoloji azichazi noma azikuthetheleli ukungalingani ekwelashweni abesifazane ababhekana nakho. Eqinisweni, imizamo yokuqala yokubonisa umehluko phakathi kobulili bemvelo nobulili ineminyaka engama-60 ubudala. Bangodokotela baseMelika abasebenza ngezenzakalo ze-hermaphroditism (iqiniso lokuzalwa nezici zobulili zabo bobabili ubulili) kanye ne-transsexualism (iqiniso lokuzalwa uyindoda noma owesifazane kodwa uphila njengowobulili obuhlukanisiwe nobulili bokuzalwa) okuyinto inikeze imibono yokuqala kulo mkhakha. Lab' odokotela babengebona abantu abavukela umbuso futhi bengebona abantu besifazane. Baqala ekuqaphelisweni komtholampilo ukuthi kwakungekho ngempela ukuqondana phakathi kobulili nobulili kubantu. Sonke ngokwethu senza umehluko phakathi kobulili nobulili ngendlela evamile nengasekelwe emithethweni. Uma sisho ngentombazane ukuthi iziphatha ngendlela efanayo naleyo njengomfana, futhi ngokuphambene nalokho, sibona ngokucacile umehluko phakathi kobulili balo muntu kanye nezici zakhe zobuntu. Konke lokhu kukhombisa ukuthi i-postulate yengozi phakathi kobulili nobulili, noma ngisho nokuthi ukusatshalaliswa kwabantu abathandana nobulili ebulilini obubili, akwanele ukulandisa ngobunkimbinkimbi bomuntu. Lapho umbono ongenalwazi unikeza izimpendulo ezilula nezilinganiselwe, izifundo zobulili zinikeza ukwakheka okuyinkimbinkimbi nokunembe kakhulu kwazo zonke lezi zimo. Kuyindima yesayensi ukungawuvezi kabusha umbono.

Ingabe kukhona abacwaningi abachaza ukuthi ubunikazi bobulili bungokwenhlalo kuphela futhi sicabanga ukuthi lokhu kwamanje kungaba umbono kuze kube sekupheleni komsebenzi ngobulili?

Kukhona abacwaningi ababuza umbono wokuthi lokho esivame ukubhekisela kukho njengokuthi "ucansi" yisigaba esisekelwe kuphela kumibandela yokuphila. Eqinisweni, uma sikhuluma “ngobulili obubili” ukuqoka abesifazane nabesilisa, senza sengathi abantu bayehlisela ezicini zabo zobulili futhi sithi kungenxa yalezi zici empeleni ezizuzwe yizici zezenhlalo namasiko. . Kuphambene nemiphumela kanye nokusetshenziswa kwezenhlalo nezombusazwe kwalokhu kuncipha okuhlukumezayo abacwaningi abasebenzayo. Bakholelwa ngokufanelekile ukuthi lokho esikubiza ngokuthi “umehluko wobulili” ngokuvamile kubangelwa ukwehluka okungasekelwe ndawo kuyisayensi yezinto eziphilayo. Futhi yilokho abaxwayisa ngakho. Umqondo awukona ukuphika ukuthi kunomehluko wobulili bemvelo noma i-asymmetry ye-physiological ekukhiqizeni. Kunalokho kuwumbuzo wokukhombisa ukuthi, ekwahluleleni kwethu nasekuphathweni kwethu okujwayelekile kwale mibuzo, sithatha umehluko oxhumene nobulili (ngakho-ke nesimo sabesifazane namadoda emiphakathini namasiko) umehluko wemvelo.. Yilo mehluko wobulili abanye abacwaningi abangathanda ukuwubona ushabalala. Kodwa ingxoxo imnandi, ngaphakathi kwezifundo zobulili, endleleni isayensi yezinto eziphilayo kanye namasiko asebenzisana ngayo, noma emiphumeleni yengqondo ekhiqizwa kithi ngokwesaba ukuhlukana komzimba, sazi futhi ukuthi sithola namuhla ukuthi i-biology ngokwayo isengozini. ekuguqulweni.

I-neurobiology ilethe ini ekusebenzeni ngobulili? 

Ngokuqondile, ngomsebenzi wobuchopho nobuchopho be-plasticity, singabonisa, okokuqala, ukuthi akukho mehluko obalulekile phakathi kobuchopho bamadoda kanye nobuchopho babesifazane, kangangokuthi abesifazane bangeke bafanelekele insimu enjalo noma impumelelo enjalo, futhi Empeleni, iminyaka eyikhulu, ngakho-ke kusukela ekufinyeleleni kwabesifazane kuwo wonke amazinga emfundo, sibone ukuqhuma okungakaze kubonwe kobuciko babo emikhakheni yezobuciko nesayensi; futhi ngaphezu kwakho konke sisemkhankasweni wokukhombisa ukuthi azikho izici zobuchopho ezingaguquki.  Uma amasiko abantu ehlala eshintsha, kanye nezindima zobulili, ubuchopho nabo busengozini yokuguquka. Ubuchopho obulawula ukusabela kwayo yonke into ephilayo, lokhu kusho ukuthi asikwazi ukuvele sisebenzise imvelo yabesifazane nabesilisa. Lokhu kokugcina akulungisiwe ekubonakalisweni kwayo futhi akuhlukaniswa ngokuqinile kube ubulili obubili. Ayikho i-biological determinism ngalo mqondo.  

Ngabe uVincent Peillon akalenzanga iphutha ekuchazeni ukuthi akahambisani nethiyori yobulili nokuthi ama-ABCD awahlanganise lutho nayo?

Isethulo seSimemezelo Samalungelo Abantu Nesakhamuzi sika-1789 sithi ukuze sinciphise ubandlululo, kumelwe sinciphise ukungazi. Lokhu kumayelana ne-ABCD yokulingana. Isayensi, noma ngabe iyini, iqala ngokubuza imibuzo. Ukubuza imibuzo mayelana nezinkolelo-ze zobulili akwanele, kodwa kuyisinyathelo esibheke kuleyo ndlela. Lapho ngizwa indodakazi yami, umfundi wasekolishi oneminyaka engu-14 ubudala, izibuza ukuthi izinhlamba ezijikijelwa abafana egcekeni lesikole zihlale zibhekise komama (“fuqa unyoko” nezinhlobonhlobo zayo) futhi azilokothi obaba, isibonelo , noma lapho abafundisi besikole, ukuze uqonde umehluko phakathi kwegama elivamile nelangempela, cela abafundi babo ukuthi banikeze amagama “amadoda adumile”,  Ngizitshela ukuthi, yebo, kukhona umsebenzi okufanele uwenze esikoleni, futhi kufanele uqale kusenesikhathi. Ngokuqondene noVincent Peillon, iphutha alenza kwakuwukugunyaza umbono wokuthi kukhona “inkolelo” yobulili, ngokumemezela ukuphikisa kwakhe. Ngokusobala, yena ngokwakhe akazi ukuceba nokuhlukahluka komsebenzi kulo mkhakha.