Bideo honetan Simone de Beauvoir filosofoaren pentsamendua aztertu dugu.
« | "Emakume ez da jaiotzen: egin egiten da. Ezein destino biologikok, psikikok, ekonomikok ez du definitzen gizaki emeak gizartean duen irudia (…) zibilizazio osoak sortzen du…" | » |
(Bigarren Sexua II, 11) |
Gaurkotasunik galdu ez duen gogoeta hau 1949koa da. Simone de Beauvoirrek idatzi zuen, Bigarren sexua izeneko saiakera liburuan.
Filosofoa, saiakera idazlea, nobelagilea, idazlea, kazetaria… hori guztia izan zen Beauvoir. Gaur egun, feminismo garaikidearen oinarrian dauden hainbat ideia garatu zituelako ezagutzen dugu nagusiki.
Aurkezpena: nor zen Simone de Beauvoir?
Baina nor izan zen, Beauvoir? Zer dakigu bere bizitzaz?
1908an jaio zen, Parisen, familia aberats eta katoliko baten babesean. 15 urterako, bazekien idazle izan nahi zuela, eta sinesduna izateari utzia zion dagoeneko. Sorbonako Unibertsitatean ikasi zuen Filosofia, Parisen. Garaiko intelektual ugari ezagutu zituen bertan, baita Jean Paul Sartre ere: bizitza osoan zehar bidelagun izango zuen pentsalaria. 1949an Bigarren Sexua liburua kaleratu zuen, eta bere burua oraindik feminisitatzat ez bazuen ere, mundu zabaleko emakumeen aldeko borrokaren oinarri bilakatu zen.
Bigarren Mundu Gerrak eragin handia izan zuen pentsalarien bizitzan. Jarrera apolitikoa alboratu eta, gaur egun esango genukeen moduan, garaiko gatazka politikoetan bustitzen hasi zen Beauvoir. 70eko hamarkadan, esaterako, abortuaren despenalizazioaren aldeko “Choisir” mugimendua sortu zuen. Choisir-ek aukeratu esan nahi du frantsesez.
1986an hil zen; hori bai: bere eleberri, saiakera eta memoria liburuetan, gaurdainoko oihartzuna duten hainbat gogoeta utzita.
Pentsamenduaren oinarria
Simone de Beauvoirren pentsamenduaren oinarrian dagoen korrontea existentzialismoa da. Edo zehatzago esanda, existentzialismo ateoa, oinarri teologikorik ez duena. Korronte horren arabera, gizakia ez dago aurrez determinatua inongo doktrina filosofiko edo moralengatik. Bizitzak eta munduak ez dute berezko zentzurik, baina norberak berea eman diezaioke. Edo are gehiago, eman behar dio, bizitza autentikoa bizi nahi badu.
Gizakia askea da, eta ondorioz, kondenatuta dago etengabe hautatzera. Eta horrenbestez, haren erabakien arduraduna ere bada. Hautuekin eta ekintzekin erabakitzen du zer nolako pertsona izan nahi duen, eta zer nolako gizarte mota nahi duen eraiki. Akabo aitzakiak ohituretan, biologian edo dena-delakoan bilatzea!
Beauvoirren pentsamenduaren gakoak
Existentzialismotik edan zuen, hortaz, Simone de Beauvoirrek. Bere bizipenak oso presente zituela garatu zuen haren pentsamendua: gogoeta filosofikoa, zientifikoa eta literatur emaria uztartuz.
Bost ideia nagusitan labur daiteke:
1. Aske izateko, aske nahi eta egin
Beauvoirren ustez askatasuna kokatua edo situatua da beti: pertsona konkretu bakoitzean gauzatzen da, testuinguru zehatz batek baldintzatua. Hala, norbanako guztiek ez dituzte beren askatasuna garatu eta beren bizi proiektu propioak gauzatzeko aukera berdinak. Adibidez, Esklaboak ez ditu Jaunaren aukera berdinak, eta emakumezkoak ere ez gizonezkoarenak.
Horren aurrean, gizakiak uneoro bere eta besteen askatasuna eraiki, zabaldu eta borrokatu behar du. Beauvoirren esanetan, askatasunari muzin egitea gizatasunari berari uko egitea da.
2. Gizatasuna anbiguoa da
Gizakiak izaera kontraesankorra berezkoa du. Animalia izan nahi ez duen animalia da. Gaurkotasunean bezainbeste bizi da lehenaldiaren eta etorkizunaren artean. Norbanakoa da, baina kolektiboa, besteekiko harremanean eraikitzen baita. Bikoiztasun horiek aitortu eta pentsatu egiten ditu Beauvoirrek, eta gure pentsamendu europarraren ideia bitarrak elkarrizketan jarri eta batu nahi ditu. Bizitza eta heriotza, gorputza eta adimena, natura eta kultura, gizona eta emakumea.
Bi muturretan oinarritutako eskema horiek berrikusi eta birpentsatzeko bidea zabaltzen du.
3. Emakume egin egiten da
Gizakia, gizona edo emakumea aldez aurretik definitzeko saiakerak baztertzen ditu: dela ekonomiatik, dela psikologiatik, dela biologiatik. Bizitzari, eta ondorioz kontzeptuei, eginez ematen zaie esanahia, norbere eta gizarte marko zehatzen arabera. Kanpotik eta barrutik eginez.
Ez dago izate naturalik, berezkorik. Ez dago zapalkuntza edo pribilegio naturalik. Eta horrenbestez izate, botere-egitura eta posizio horiek, kulturalak diren heinean, aldagarriak dira. Judu, beltz, euskaldun, ez da jaiotzen, egin egiten da. Gizarteak, testuinguruak eta norbere erabakiek egiten dute. Eta baita emakume ere.
4. Bestetasunaren filosofia
Beauvoirrek “bestetasunaren” kategoria erabiltzen du emakumeen lekua mundu maskulino honetan azaltzeko. Proiektu askea garatzeko, norbere burua ez da nahikoa. Gizakiok geure burua besteekiko harremanean garatzen dugu.
Norberaren eta bestearen arteko harremana bi eratakoa izan daiteke. Parez pareko harremana bada, bi norabidetakoa izango da aitortza, eta biak aberastuko ditu. Bestetasunezkoa bada aldiz, jabea eta esklabuarena bezalaxe, ez da aitortzarik izango. Bestea beti definituko da Batarekiko erlazioan, eta haren begietatik ezagutuko du mundua zein bere burua. Jabea izango da nor, subjektu; esklaboa aldiz, bestea, objektua.
Hori da, Beauvoirren hitzetan, emakumearekin gertatzen dena. Gizona subjektua da, emakumea aldiz, bestea. Gaur egungo kirol albistegietan aurki dezakegu horren adibidea. Gizonezkoen kirola, kirola da. Emakumezkoen kirola, aldiz, azpi-kategoria bat; bestea; emakumezkoen kirola.
5. Aniztasunaren pentsamendua: desberdintasunak berdintasunean
Aniztasunari erreparatuta, Beauvoirrek bi ideia kontrajartzen ditu: batetik, logika zapaltzaile eta inperialistakoa: “berdintasuna desberdintasunean”. Desberdinak diren horiei, nolabaiteko berdintasun teorikoa onartzen zaie, baina baldintza errealei dagokienean, zokoratuta mantentzen dira.
Bestetik, esaldiari buelta ematea aldarrikatzen du pentsalariak: “desberdintasuna berdintasunean” bihurtuz. Esaldi horretatik abiatuta,. desberdintasunak parez-pare, berdinetik berdinera eta oinarritik aintzat hartuko dituen pentsamendu bat garatzen du.
Funtsean, hori izan daiteke gaur egun zapalkuntza anitzak kontuan hartuz jardun nahi duen egiteko modu intersekzionalaren oinarria.
Itxiera
Kontzeptu horiek guztiak gaur egungo mundua ulertu eta aztertzeko erabiltzen ditugu oraindik. Horregatik dago Simone de Beauvoir XX. mendeko pentsalari esanguratsuenen artean. Eta izan zuen etorkizunera begira jartzeko abilezia ere:
« | "Gauden erne, gure irudimen faltaz geroa mortu bihurtu gabe; guretzat, abstrakzio bat baizik ez da geroa (…) baina biharko gizadiak bere haragian eta bere askatasunean biziko du (...) sexuen artean bestelako harreman haragizko eta afektiboak sortuko dira, guretzat ezin igarrizkoak” | » |
70 urte baino gehiago joan direnean, asmatu zuela esan genezake? Edo irudikatu ezin ditugun harremanak sortzeko daude oraindik?
Edukien arduradunak
[aldatu iturburu kodea]- Eduki arduradunak: Mikel Urdangarin eta Alaitz Aizpuru.
- Koordinazioa: Euskal Wikilarien Kultura Elkartea.
- Bideoa: Hiru Damatxo.
- Gidoia: Lander Arretxea.
- Edizioa: Elba Berganza.
- Off ahotsa: Klara Badiola.
- Eskerrak: Joxe Azurmendi Katedra, Agora Filosofia Elkartea eta Bieuse Elkartea
Lotutako artikuluak
[aldatu iturburu kodea]Erabilitako irudiak
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- https://commons.wikimedia.org/wiki/File:Simone_de_Beauvoir_1955.jpg 刘东鳌(Liu Dong'ao), Public domain
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- https://commons.wikimedia.org/wiki/File:Simone_de_Beauvoir_in_Beijing_1955.jpg 刘东 鳌 (Liu Dong'ao), CC0
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