Nazarin bayanan kimiyya.

Source cikin Turanci: Robert L. Kinney III - osean kishili da shaidar kimiyya: A kan abubuwan da ake zargi da rashin gaskiya, bayanan tsohuwar tarihi, da manyan abubuwan tattara bayanai.
Linacre Quarterly 82 (4) 2015, 364 - 390
DOI: https://doi.org/10.1179/2050854915Y.0000000002
Fassara kungiyar Kimiyya don gaskiya/ AT. Lysov, MD, Ph.D.

Abubuwan da ke cikin mahimmanci: A matsayin hujja ga “daidaituwa” na liwadi, an bayar da hujjar cewa “karbuwa” da aikin zamantakewa na masu luwadi suna da kwatankwacin waɗanda suke na maza. Koyaya, an nuna cewa "karbuwa" da kuma aikin zamantakewa ba su da alaƙar yanke hukunci ko karkacewar jima'i cuta ce ta hankali kuma yana haifar da ƙarshen mummunan ra'ayi. Ba shi yiwuwa a kammala cewa yanayin tunanin mutum ba ya karkata, saboda irin wannan halin ba ya haifar da "nakasasshe", damuwa ko rashi aikin zamantakewa, in ba haka ba da yawa rikice-rikice na tunani ya kamata a kuskuren tsara su kamar yanayi na al'ada. Lusarshe da aka ambata a cikin wallafe-wallafen da masu magana da yawun game da daidaituwar liwadi ba su tabbatar da gaskiyar kimiyya ba, kuma ba za a yi la’akari da binciken da aka tabbatar da tushe ba.

GABATARWA

Jim kadan kafin a rubuta wannan labarin, an zargi wata mazhabar Katolika [wacce ta rubuta wani muhimmin labarin akan luwadi) da yin amfani da “labarai na ban tsoro, bayanan da suka gabata da kuma watsa manyan labarai don ta da masaniyar luwadi da madigo”.Funk 2014) Saboda wannan dalili ne, wani dan gwagwarmaya ya rubuta cewa matar baranya ta juya baya “a fagen ilimin halayyar dan adam da ilimin tawakkali”, wadanda suke “bayan karfinta” (Gallbraith xnumx). Ba a bayyana cikakken abin da ake nufi ba, amma martani ga labarin yana haifar da mahimman tambayoyi masu yawa. Cajin amfani da tsoffin bayanai da karkacewa zuwa wani yanki a wajen ra'ayin kowa ya ƙunshi abubuwa biyu. Na farko, yana nuna cewa akwai wasu shaidun da suka fi sabuwa sabuwa kan batun liwadi. Na biyu, yana nuna cewa akwai ƙwararrun masana waɗanda suka fi iya yin jita-jita game da liwadi. Tambayar kuma ta taso: menene, a zahiri, game da luwaɗi "bai dace ba", bayanan zamani? Hakanan, menene waɗanda ake kira masana masu iko ke faɗi game da liwadi? Wani bincike mai sauki a yanar gizo ya nuna cewa da yawa daga cikin wadanda ake kira masana kiwon lafiyar hankali suna da'awar cewa akwai muhimmiyar hujja ta kimiya don tallafawa ra'ayinsu cewa luwadi ba cuta ce ta hankali ba. A wannan halin, ya zama dole a yi bita da kuma nazarin shaidar da ake ganin ta kimiyya ce cewa liwadi ba cuta ce ta hankali ba.

Rukuni biyu wadanda galibi ana kiransu “masu martaba da rikon amana kamar masana kwararru kan cutar kwakwalwa a Amurka” su ne Psyungiyar Ilimin Zaman Lafiya na Amurka (APA) da Psyungiyar Ilimin Halayyar Ilimin Amurka. Don haka, da farko zan bayar da matsayin wadannan kungiyoyi dangane da luwaɗan, sannan zan bincika “shaidun kimiyya” waɗanda suke iƙirarin suna magana ne don son wannan matsayin.

Zan nuna cewa akwai manyan lafuzza a cikin bayanan, wanda aka gabatar da su a matsayin "shaidar kimiyya" don tallafawa da'awar cewa liwadi ba cuta ce ta kwakwalwa ba. Musamman, wani yanki mai mahimmanci na wallafe-wallafen da aka gabatar a matsayin shaidar kimiyya ba ta dace da batun batun luwadi da matsalar rashin hankali ba. Sakamakon wadannan gazawar, ana tambaya game da amincin Psyungiyar Hauka da Amurka ta APA, aƙalla game da maganganunsu game da jima'i na ɗan adam.

AMFANIN PSYCHOLOGICAL ASSOCIATION DA AMARYA PSYCHIOTRIC ASSOCIATION

Zan fara da bayanin APA da Psyungiyar Ilimin hauka na Amurka, in yi magana game da ra'ayoyinsu game da luwaɗan. APA ya yi ikirarin cewa:

"... babbar ƙungiyar kimiyya da ƙwararrun wakilai masu wakiltar tunanin mutum a Amurka. APA shine babbar ƙungiya mafi girma a duniya na masu ilimin halayyar dan adam tare da masu bincike game da 130 000, masu ba da ilimi, likitocin, mashawarta da ɗalibai. ” (Americanungiyar Halayyar Ilimin Halayyar Amurka 2014)

Burinta shine "Taimakawa ga halittar, sadarwa da amfani da ilimin halin dan Adam a cikin bukatun jama'a da kuma inganta rayuwar mutane" (Americanungiyar Halayyar Ilimin Halayyar Amurka 2014).

Psyungiyar Ilimin Zaman Lafiya na Americanan Amurka (wanda kuma yayi amfani da sunan APA):

"... ita ce babbar kungiyar masu ilimin tabin hankali a duniya. Wannan ƙwararrun ƙwararrun likitanci ne masu wakiltar adadin membobi masu tasowa, a halin yanzu akan likitan mahaukata na 35 000 ... Membobin sa suna aiki tare don samar da kulawa ta mutuntaka da ingantaccen magani ga duk mutanen da ke da matsala ta hankali, gami da rikice-rikice na tunani da rikice-rikice masu amfani. APA ita ce murya da lamiri na ilimin halin kwakwalwa na zamani ” (Psyungiyar Masana ilimin halin ƙwaƙwalwa ta Amurka 2014a).

Psyungiyar Psywararrun Ilimin Hauka ta Amurka tana wallafa littafin Bayyanin Ciwon Magana da istididdigar Tsarin Magunguna - DSM, wanda shine:

“… Tunani da kwararrun masana kiwon lafiya ke amfani da su a Amurka da kasashe da yawa a duniya kamar iko jagorar ganewar lafiyar kwakwalwa. "DSM" ya ƙunshi bayanin, alamu da sauran ƙa'idodi don gano cututtukan kwakwalwa. Yana ba da haɗin kai na sadarwa don likitocin don sadarwa game da marasa lafiyarsu da kuma kafa ingantattun maganganun cututtukan da za a iya amfani da su a cikin nazarin matsalar rashin hankalin. Yana ba da haɗin kai na sadarwa don masu bincike don bincika ma'auni don yiwuwar sake dubawa nan gaba da kuma taimakawa ci gaban magunguna da sauran ayyukan. " (Psyungiyar Masana ilimin ƙwaƙwalwa ta Amurka 2014b, zaɓi zaɓi).

Jagororin bincike da ƙididdiga na rikicewar kwakwalwa ana ɗauka jagororin jagora ne don gano yanayin lafiyar kwakwalwa. Hakan ya biyo bayan wadancan likitocin masu tabin hankali wadanda suka hadaka da kungiyar likitocin Amurka, musamman wadanda suke da hannu wajen fassara abinda ke tattare da “DSM,” ana daukar su hukuma da masana a fagen ilimin tabin hankali (ga mutane waɗanda ba su da masaniya game da ƙayyadaddun kimiyya, nazarin ilimin halayyar mutum ya sha bamban da karatun ilimin mahaukata, don haka akwai ƙungiyoyi masu sana'a guda biyu waɗanda ke nazarin rikice-rikice na tunani - ilimin halin ƙwaƙwalwa da tabin hankali.).

APA da Psyungiyar chiwararrun Americanwararrun Americanwararrun Amurkawa game da liwadi an bayyana su aƙalla muhimman takardu biyu. Na farko daga cikin waɗannan takaddun shine ake kira. Takaitaccen Amici Curiae na APA¹wanda aka bayar yayin shari’ar Kotun Koli ta Amurka da vatar Texas, wanda ya haifar da maimaita dokar hana yin lalata. Na biyu takardar APA ce mai taken "Rahoton Kungiyar getaƙwalwar onwararru kan hanyoyin warkewa da hanyoyin kula da Jima'i ga Jima'i"². Mawallafa a cikin wannan rahoton "An gudanar da bincike na din-din-din na wallafe-wallafen masana kimiyya na nazari akan kokarin canza yanayin jima'i" don samar da "ƙarin takamaiman shawarwari ga ƙwararrun masana kiwon lafiya masu lasisi, da jama'a, da 'yan siyasa". (Glassgold et al., 2009, 2) Dukkanin bayanan sun ƙunshi sunayen maganganu daga kayan da aka gabatar a matsayin "shaida" don tallafawa ra'ayi cewa liwadi ba cuta ce ta hankali ba. Zan koma ga shaidar kimiyya da aka bayar a cikin takaddun sannan zan bincika hanyoyin da aka gabatar a matsayin shaidar kimiyya.

Ya kamata a sani cewa "targetungiyar manufa" wacce ta shirya takaddar ta biyu ita ce Judith M. Glassgold, masanin ilimin halayyar 'yan madigo ya jagoranta. Tana zaune a kan kwamitin Journal of Gay da likitan mata na Lesbian kuma tsohuwar shugabar APA's Gay ce da Siyar mata ta Lesbian (Nicolosi 2009) Sauran mambobin kwamitin aiki sune: Lee Bexted, Jack Drescher, Beverly Green, Robin Lyn Miller, Roger L. Worsington da Clinton W. Anderson. A cewar Joseph Nicolosi, Bexted, Drescher da Anderson su "'yan luwaɗi ne," Miller' bisexual ne, 'kuma Green ɗan madigo ne (Nicolosi 2009) Don haka, kafin karanta ra'ayinsu, ya kamata mai karatu ya la’akari da cewa wakilan APA ba su ɗauki tsaka tsaki kan wannan batun ba.

Zan faɗi daga waɗannan takardu biyu. Wannan zai ba da damar bayyanar da fadi game da matsayin APA da Psyungiyar Masana ilimin hauka na Amurka.

ABUBUWAN DA AKE YI NA BIYU A HOMOSEXUALISM

APA ya rubuta game da jan hankalin ɗan kishili:

"... sha'awar jima'i guda-ɗaya, halayyar, da jan hankali suna cikin kansu na al'ada kuma bambance-bambancen halayen jima'i na ɗan adam - a wata ma'anar, ba su nuna rikice-rikice na hankali ko haɓakawa ba." (Glassgold et al. 2009, 2).

Sun bayyana hakan ta “al'ada” suna nufin "Dukkanin rashin rashin hankalin mutum da kuma kyakkyawan sakamako mai kyau na ci gaban mutum" (Glassgold et al., 2009, 11) Marubutan APA sunyi la'akari da waɗannan Bayanan "Goyon bayan wani muhimmin tushe mai tushe" (Glassgold et al., 2009, 15).

Dokar Nazarin Gwanaye ta APA ta yi amfani da maganganun makamancin wannan:

"... shekarun da suka gabata na bincike da ƙwarewar asibiti sun sa dukkanin kungiyoyin kiwon lafiya a wannan ƙasar su yanke hukuncin cewa liwadi wani nau'i ne na jima'i na ɗan adam." (Brief na Amici Curiae 2003, 1).

Sabili da haka, babban matsayin APA da Psyungiyar Hauka na Amurka shine cewa liwadi ba cuta ce ta hankali ba, a'a wani nau'i ne na jima'i na ɗan adam, kuma suna da'awar cewa matsayinsu ya samo asali ne daga mahimman shaidun kimiyya.

Sigmund Freud

Dukkan takardu suna ci gaba tare da nazarin tarihi game da luwaɗanci da tunanin mutum. Wata takarda ta fara da ɗauko faɗar Sigmund Freud, wanda ya ba da shawarar cewa liwadi "Ba wani abu bane mai banƙyama, magana, da lalata, ba za'a iya rarrabe shi azaman cuta ba, amma bambance ne na aikin jima'i" (Freud, 1960, 21, 423 - 4) Marubutan sun lura cewa Freud yayi ƙoƙarin canza yanayin jima'i na mace ɗaya, amma, tunda ba a sami nasara ba, "Freud ya kammala da cewa yunƙurin canza fasalin jima'i ba zai yiwu ba." (Glassgold et al., 2009, 21).

Ba sai an fada ba cewa harafin [Freud] da ya rubuta a cikin shekarar 1935 ta zamani ne ko kuma baya da amfani, gwargwadon zabin kalmomi. Tsayawa Freud cewa canji a cikin tsarin jinsi "tabbas ba su ci nasara ba "bayan ƙoƙari ɗaya kawai ya kamata a ɗauke shi azaman" labarin labari. " Sabili da haka, bayanan Freud a wannan yanayin basu isa ba; Dangane da wasikarsa, ba zai yiwu a yi sanarwa ba cewa liwadi wani bambancin al'ada ne na yanayin jima'i na mutum. Ya kamata kuma a san cewa marubutan sun yi niyya da cikakken ambaton ra’ayin Freud, waɗanda suka ba da shawarar cewa liwadi “wani ɗan bambanci a cikin aikin jima'i wanda ya haifar da dakatar da ci gaban jima'i"(Herek 2012) Hankali da guje wa wannan kwatancin aikin Freud yaudara ce. (A cikin dalla dalla game da abin da Freud ya rubuta game da liwadi, ana iya karanta shi a cikin aikin Nicolosi).

Karin Kinsey

Bayanin Tasirin Aiki na APA yana nufin littattafai guda biyu da Alfred Kinsey ya rubuta a cikin 1948 da 1953 (Halayen Jima'i a cikin Namiji da Seabi'ar Jima'i a cikin Mace Humanan Adam):

"... a lokaci guda da cewa dabarun ilimin game da liwadi a cikin ilimin halayyar dan adam na Amurka da ilimin halin dan Adam ya zama daidaitacce, shaidu suna nuna cewa wannan mummunar fahimta ba ta tabbatar da hakan ba. Bugawar "Halayen Jima'i a cikin Humanan Adam" da "xualabi'ar Jima'i a cikin Mace Humanan Adam" sun nuna cewa liwadi ya zama ruwan dare gama gari fiye da yadda aka yi tsammani a baya, yana mai nuni da cewa irin wannan halayen wani ɓangare ne na ci gaba da halayen jima'i da jan hankali. " (Glassgold et al., 2009, 22).

A cikin wannan zance, mahimmin batun shine matsayin ɗan kishili ga “ci gaba” na ɗabi'ar jima'i. A takaice dai, APA ta faɗi waɗannan dangane da littattafan Kinsey:

1. An nuna cewa liwadi ya zama ruwan dare a tsakanin mutane fiye da yadda aka zata a baya;
2. Don haka, akwai rarraba daidai (ko al'ada "ci gaba") na jan hankalin maza daban.

Hujjojin Kinsey (wanda APA ta yarda da su) daidai ne kamar fassarar abin da Freud ya fada. “Ci gaba” “cigaba ne mai gudana wanda a ciki abubuwan da ke da alaƙa da juna sun sha bamban da juna, duk da cewa tsauraran sun bambanta sosai” (New Oxford American Dictionary 2010, sv ci gaba) Misali na ci gaba shine karatun zazzabi - "zafi" da "sanyi" sun sha bamban da juna, amma yana da wahala ku bambance tsakanin 100 ° F da 99 ° F. Kinsey yayi bayanin ka'idodinsa na ci gaba a yanayin:

Ba za a iya raba duniya zuwa tumaki da awaki kawai. Ba duka baƙar fata ba duka fari bane. Tushen ilimin tauhidi shine cewa da wuya yanayi yayi ma'amala da nau'ikan hikima. Mindan Adam ne kawai ke ƙirƙira nau'ikan da ƙoƙarin sanya duk ƙwai cikin kwanduna. Dabbobin daji ci gaba ne a duk bangarorin sa.. Da zaran mun fahimci wannan dangane da halayen jima'i na dan Adam, da zaran zamu iya samun fahimtar sahihanci kan rayuwar jima'i. " (Kinsey da Pomeroy 1948, zaɓi zaɓi).

Game da luwaɗanci, Kinsey (kamar marubutan APA) ya ƙarasa da cewa tunda wasu mutane suna sha'awar jima'i da kansu, yana zuwa ta atomatik cewa akwai ci gaba na al'ada. Don ganin lahani irin wannan ma'anar bayanin bashi da bukatar ilimin kimiyya. Ba za a fahimci yanayin halayen mutane kawai ba ta hanyar lura da irin wannan halin a cikin jama'a. Wannan ya shafi duk ilimin kimiyyar likita.

Don sauƙaƙa fahimtar yanayin rikicewar irin wannan gardamar, Zan kawo misalin ɗabi'ance takamaiman halaye waɗanda aka lura tsakanin mutane. Wasu mutane suna da sha'awar cire sassan jikinsu masu lafiya; a tsakanin sauran mutane akwai sha'awar sanya cuce-cuce a jikinsu, yayin da wasu kuma suke neman cutar da kansu ta wasu hanyoyin. Duk waɗannan mutanen ba su kashe kansu ba, ba sa neman mutuwa, amma suna so ne kawai a cire ƙusoshin lafiya ko kuma lalatar da jikinsu.

Yanayin da mutum yake jin sha'awar kawar da wani sashin lafiyar jiki an san shi ne a kimiyyance “apotemophilia”, “xenomelia”, ko kuma “rashin lafiyar jiki”. Apothemophilia shine "Sha'awar mutumin da lafiyayyen mutum zai yanke wani reshe wanda yake lafiya kuma yake aiki" (Brugger, Lenggenhager da Giummarra 2013, 1) An lura da cewa "Mafi yawan mutane da apotemophilia maza ne", cewa "Mafi yawan so su yanke kafa"ko da yake "Babban adadin mutane masu apothemophilia suna so su cire ƙafa biyu". (Hilti et al., 2013, 319). A cikin binciken daya tare da maza na 13, an lura cewa duk batutuwa tare da apotemophilia sun dandana «karfi da fata kafafun kafa " (Hilti et al., 2013, 324, zaɓi da aka kara). Karatun ya nuna cewa wannan yanayin yana tasowa a farkon lokacin yarinta, kuma zai iya kasancewa har ma daga lokacin haihuwar (Blom, Hennekam da Denys 2012, 1). Ta wata hanyar, wasu mutane na iya haife tare da sha'awar ko dagewa don cire ƙoshin lafiya. Hakanan, a cikin binciken tsakanin mutanen 54, an gano cewa 64,8% na mutanen da suke da xenomyelia suna da ilimi mai zurfi (Blom, Hennekam da Denys 2012, 2). Studyaya daga cikin binciken ya nuna cewa cire ƙushin lafiya yana haifar da "M kyautata a cikin ingancin rayuwa" (Blom, Hennekam da Denys 2012, 3).

Don haka, a takaice: akwai yanayin tunani wanda mutane suke "sha'awar" da kuma "neman" cire cirewar jikinsu. Wannan muradin na iya zama na asali ne, ko kuma, a wasu kalmomin, ana iya haihuwar mutane tare da sha'awar cire ƙoshin lafiya. Wannan “marmarin” da “burin” iri daya ne da “son zuciya” ko “fifiko”. Tabbas, "buri" ko "fata", hakika, bashi da kwatanci kai tsaye da cikawar yankewa (aiki), amma fifiko, son zuciya, da sha'awar, da kuma matakin cirewa da kansa ana ɗaukar cin zarafi (Hiltiet al., 2013, 324)³.

Ana cire ƙushin lafiya pathological sakamako, kuma shima sha'awar cire lafiyayyen gabar ne pathological so ko pathological hali. Sha'awar jijiyoyin jini ta haɓaka ta hanyar tunani, kamar yadda a cikin yanayin yawancin (idan ba duka) sha'awoyi ba. A yawancin lokuta, rashin lafiyar ta kasance tun daga lokacin ƙuruciya. A ƙarshe, mutanen da suka cika sha'awar su kuma suna cire kyakkyawan ƙashin kansa suna jin daɗi bayan yankewa. A takaice dai, wadanda ke yin aiki bisa ga sha'awar su (tunanin jijiyoyin) kuma suna yin aikin pathological don cire reshe mai lafiya, fuskantar haɓakawa a cikin “ingancin rayuwa” ko kuma jin daɗin jin daɗi bayan aikata aikin pathological. (Mai karatu ya kamata ya lura da wannan a keɓaɓɓe tsakanin yanayin cutar apotemophilia da yanayin ɗabi'ar liwadi.)

Misali na biyu na rashin tabin hankali wanda na ambata a sama shine ake kira. "Rashin cutar kansa", ko "yanke jiki" (sha'awar cutar da kai, tabon). David Klonsky ya lura cewa:

“Kashe kansa ba tare da kashe kansa ba” ana bayyana shi da hallakar ganganci da kasusuwa na jikin mutum (ba tare da kashe kansa ba) wanda ba a ba shi umarnin ta hanyar zamantakewar jama'a ... Hanyoyin maye gurbi sun hada da yankan farce, lalata abubuwa, da kuma cutuka da warkarwa. Sauran siffofin sun hada da sassaƙa kalmomi ko haruffa akan fatar, sanya sassan jikin. ” (Klonsky 2007, 1039-40).

Klonsky da Muehlenkamp sun rubuta cewa:

“Wasu na iya amfani da cutarwa na kai a matsayin wata hanya don farantawa ko jin dadi, mai kama da tsalle-tsalle ko tsalle tsalle. Misali, dalilan da wasu mutane ke amfani da shi a matsayin abin motsa zuciya sun hada da “Ina son in kara girma”, “da tunanin hakan zai yi dadi” da kuma “don burgewa”. Saboda waɗannan dalilai, maye gurbi na iya faruwa a cikin gungun abokai ko abokan cinikinmu. ” (Klonsky da Muehlenkamp 2007, 1050)

Hakanan, Klonsky ya lura da hakan

"... ofarfin maye gurbi a cikin jama'a yana da girma kuma tabbas mafi girma yana tsakanin matasa da matasa ... ya zama sananne cewa ana lura da aikin otomatik har ma a cikin rukunin marasa aikin asibiti da yawan aiki mai girma, kamar ɗaliban makarantar sakandare, ɗaliban kwaleji da sojoji ... Growingarfin girma na maye gurbi in ji likitoci sun fi fuskantar hadarin wannan hali a aikace-aikacen asibiti. ” (Klonsky 2007, 1040, zaɓi da aka kara).

Psyungiyar Psywaƙwalwar ƙwaƙwalwar Americanan Amurka ta lura cewa tare da maye gurbatarwa da kashe kansa, lalacewar kai tsaye "Sau da yawa sha'awar ana wucewa, kuma lalacewar kanta ana jin daɗin zama mai kyau, duk da cewa mutum ya fahimci cewa yana cutar da kansa" (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 806).

A takaice, cutar da kansa ba ta yi ba pathological sakamako wanda ya gabata pathological so (ko "Tivationarfafawa") cutar da kanka. Wadanda suke cutar da kansu suna yin hakan ne don "Yardar". Wasu marasa lafiya da cuta "Babban aiki" ta yadda suke iya rayuwa, aiki da aiki a cikin al'umma, a lokaci guda suna da wannan matsalar ta kwakwalwa. A ƙarshe "Yawancin maye gurbi ya yi yawa kuma mai yiwuwa ya fi girma tsakanin matasa da matasa" (Klonsky 2007, 1040).

Yanzu ku koma asalin manufar - don yin la’akari da misalai na apotemophilia da maye gurbi a tsarin dabaru na APA da Psyungiyar Ilimin Hauka. APA ta ce binciken da Alfred Kinsey ya yi ya karyata liwadi a matsayin cuta. APA ta kafa wannan bayanin ne akan binciken Kinsey "Ya nuna cewa liwadi ya zama ruwan dare gama gari fiye da yadda ake tsammani a baya, wanda hakan ke nuna cewa irin wannan halaye wani bangare ne na ci gaba da halayen jima'i da kuma jan hankali" (Glassgold et al., 2009, 22).

Kuma, gajerar hanya ta gajarta game da hujjar Kinsey kamar haka:

1. A cikin mutane, an nuna cewa liwadi ya zama ruwan dare fiye da yadda aka zata a baya;
2. Sabili da haka, akwai bambancin al'ada (ko "ci gaba") na sha'awar jima'i.

Sauya luwaɗanci tare da misalai na apotemophilia da maye gurbi, ta hanyar dabarun Kinsey da APA, sannan gardi zai kasance kamar haka:

1. An lura cewa wasu mutane suna jarabce kuma suna ɗokin cutar da kansu da kuma yanke sassan lafiya na jikinsu;
2. An nuna shi tsakanin mutane cewa sha'awar cutar da kai da yanke sassan jikin lafiya suna da yawa fiye da yadda ake tsammani;
3. Sabili da haka, akwai bambancin al'ada na sha'awar cutar da kai da yanke sassan jikin lafiya; akwai ci gaba na bambancin al'ada game da halaye game da cutar da kai.

Don haka, zamu iya ganin yadda rashin daidaituwa da rashin daidaituwa game da muhawara ta Kinsey da APA suke; lura cewa halayyar ta zama ruwan dare fiye da yadda aka yi tunani a baya baya kaiwa ga ƙarshe zuwa ƙarshe cewa akwai ci gaba na al'ada irin wannan halayyar. Ya za a ƙarasa da cewa kowane ɗayan halayen ɗan adam halin mutum ɗaya ne na al'ada a cikin 'ci gaba' halin ɗabi'a; idan sha'awar cutar da kanta ko sha'awar cire ƙashin lafiya ya zama ya zama ruwan dare fiye da yadda aka yi tsammani a baya, to (ta tunaninsu) irin wannan halayen zai zama wani ɓangare na ci gaba da ɗabi'a da makasudin cutar da kai.

A wani ƙarshen wasan Kinsey za a sami waɗanda suke so su kashe kansu, kuma a ƙarshen ƙarshen bakan za a sami waɗanda suke son lafiyar da aiki na jikinsu. Wani wuri tsakanin su, bisa ga dabarun Kinsey, za a sami waɗanda ke jin kamar yanke hannun kansu, kuma a gefen su akwai waɗanda suke so su yanke hannuwan waɗannan hannayen. Wannan yana haifar da tambaya: me yasa duk nau'ikan halayen ɗan adam ba za a iya ɗauka bambancin al'ada na halayen mutane ba? Hujjar kasuwar Kinsey, idan aka ci gaba da ma'ana, gaba daya ta kawar da duk wata buƙata ta ilimin halin dan adam; Kinsey ya rubuta cewa "duniya mai rai cigaba ne a dukkan bangarorin ta". Idan hakan ta kasance, to babu abin da zai zama cuta ta rashin hankali (ko cuta ta jiki), sannan kuma babu buƙatar duk waɗannan ƙungiyoyin da ƙungiyoyin da ke bincikar cuta da kula da cutawar kwakwalwa. Kasancewa ta hanyar aikata manyan laifuka zai kasance, a cewar wata dabara ta Kinsey, daya daga cikin zabuka ne na yau da kullun yayin ci gaban halaye ga rayuwar dan Adam.

Saboda haka, da'awar APA cewa binciken Kinsey '' martani '' ne na liwadi yayin da ake yin isharar cutar rashin isasshen aiki da kuskure. Bayanin wallafe-wallafen kimiyya ba ya goyan bayan irin wannan yankewa, kuma ƙarshen nasa bashi da tushe ne. (Bugu da kari, ya kamata a lura cewa tare da jayayya ta hanyar dabara, mafi yawan binciken Kinsey an kassara su) (Karin farin xnumx; duba cikakkun bayanai labari na 10%).

K. S. KARYA DA FATIMA A. KYAUTA

Wani tushen da aka gabatar a matsayin shaidar kimiyya cewa liwadi ba cuta ba ce ta hankali shine binciken C. S. Ford da Frank A. Beach. APA ta rubuta:

“CS Ford da rairayin bakin teku (1951) sun nuna cewa halayyar jinsi daya da luwadi suna nan a cikin nau'ikan dabbobi da al'adun mutane. Wannan gano ya nuna cewa babu wani abu da ya danganta da dabi'ar-jinsi ko tsarin jinsi."(Glassgold et al., 2009, 22).

An ɗauko batun daga wani littafi mai suna Patterns of Jima'i. An rubuta shi a cikin 1951, kuma a ciki, bayan nazarin bayanan ilimin halittu, marubutan sun ba da shawarar cewa halayen ɗan kishili ya halatta a cikin 49 daga al'adun mutane na 76 (Al'ummai da Miller, 2009, 576). Har ila yau, Ford da rairayin rairayin suna "sun nuna cewa tsakanin magabata biyu mata da miji suna shiga aikin dan luwadi"Al'ummai da Miller, 2009) Don haka, marubutan APA sunyi imanin cewa tunda masu bincike guda biyu a cikin 1951 sun gano cewa ana lura da liwadi a cikin wasu mutane da dabbobi, yana bin cewa babu wani abu na dabi'a a cikin luwaɗanci (ma'anar "babu wani abu na dabi'a" alama ce ma'anar liwadi shine "al'ada"). Za'a iya bayyana maanar wannan mahawara kamar haka:

1. Duk wani aiki ko hali da aka lura da shi cikin nau'ikan nau'ikan dabbobi da al'adun mutane suna nuna cewa babu wani abu na dabi'a a cikin irin wannan hali;
2. An lura da halayyar jinsi da luwadi a cikin nau'ikan dabbobi da al'adun mutane;
3. A sakamakon haka, babu wani abu na dabi'a irin na jima'i ko tsarin luwadi.

A wannan yanayin, muna sake ma'amala da wani “tushe wanda ba a amfani da shi ba” (nazarin 1951 na shekara), wanda kuma ya kawo ƙarshen rashin fahimta. Lura da kowane irin hali a tsakanin mutane da na dabbobi ba wani yanayi bane da ya dace don tantance cewa babu wani abu na dabi'a irin wannan dabi'ar (sai dai idan APA tana tunanin wani ma'anar don kalmar "dabi'a" ta yarda da wannan kalma) . A takaice dai, akwai ayyuka da halaye da yawa waɗanda mutane da dabbobi suke yi, amma wannan ba koyaushe yana kai ƙarshen ga hakan ba "Babu wani abu na halitta»A irin waɗannan ayyuka da halayyar. Misali, cannibalism an nuna yana yaduwa a al'adun mutane da tsakanin dabbobi (Petrinovich 2000, 92).

[Bayan shekaru 20, Beach ya yarda cewa bai san wani misali na gaskiya na maza ko na mata a cikin dabbar dabba da suka fi son ɗan kishili: “Akwai mazan da ke zaune a kan wasu mazan, amma ba tare da intromissi ba ko kuma ƙarshe. Hakanan zaka iya lura da keji tsakanin mata ... amma kira shi da luwadi a tunanin ɗan adam fassara ce, kuma fassarar na da wayo ... Babu shakka akwai shakku kan cewa keji da kanta ana iya kiranta jima'i ... " (Karlen 1971, 399) -  kusan.]

Aiwatar da halin ɗabi'a a dabaru da APA yayi amfani da ita zai haifar da mahawara mai zuwa:

1. Duk wani aiki ko hali da aka lura da shi cikin nau'ikan nau'ikan dabbobi da al'adun mutane suna nuna cewa babu wani abu na dabi'a a cikin irin wannan hali;
2. Ana lura da cin kowane mutum da nau'ikan nau'ikan halittun dabbobi da al'adun mutane;
3. A sakamakon haka, babu wani abu na dabi'a da ke cin abincin mutane daban-daban.

Koyaya, ba ku tunanin cewa akwai ainihin wani abu "na halitta" a cikin cin naman mutane? Zamu iya kaiwa ga wannan matsayin dangane da hankali kawai. (Ba tare da zama anthropologist, sociologist, psychologist ko masanin halitta). Don haka, yin amfani da APAs na kuskuren ƙarshe na Ford da Beach a matsayin "shaida" cewa liwadi ba cuta ce ta hankali ba kuma ya cika ta. Haka kuma, littattafan kimiyya ba su tabbatar da ƙarshen abin da suka yanke ba, kuma ƙarshen ba shi da ma'ana; hujjarsu ba hujja ce ta kimiyya ba. (Ana kuma iya amfani da wannan misalin don nuna misalin rashin hankali na Kinsey da APA: za a yi veganism a ɗayan ƙarshen "ci gaba da daidaituwa game da abinci" da kuma cin naman mutane a ɗayan).

Evelyn Hooker da sauransu kan “Cancanta”

Hujjar nan mai zuwa ta marubutan kungiyar APA wacce ke nuni ne ga littafin Evelyn Hooker:

“Binciken masanin ilimin halayyar Evelyn Hooker ya sanya ra'ayin liwadi a matsayin cuta ta kwakwalwa a gwajin kimiyya. Hooker yayi nazari kan samfurin marasa asibiti a cikin maza kuma idan aka kwatanta su da samfurin da aka dace da maza na maza. Hoker din ya samo, a tsakanin wasu abubuwa, sakamakon sakamakon gwaji uku (jarabawa mai ban sha'awa, Faɗa labarin ta hanyar gwajin hotuna da gwajin Rorschach) cewa mazajen ɗan luwadi sun yi kama da ƙungiyar maza. ta matakin daidaituwa. Abin mamaki ne cewa kwararrun da suka karanci ka'idojin Rorschach basu iya bambance tsakanin ka'idojin gungun maza da mata ba, wanda hakan ya haifar da sabani tsakanin mutane dangane da luwaɗanci da hanyoyin tantancewa a lokacin. ” (Glassgold et al., 2009, 22, zaɓi da aka kara).

Nazarin Gwanaye na APA shima yana nufin Hooker as "Cikakken bincike":

"... a ɗayan farkon hankali Binciken Lafiyar Hankali a Masu Luwadi Dokta Evelyn Hooker ta yi amfani da baturi na daidaitattun gwaje-gwaje na tunani don nazarin maza masu luwadi da madigo waɗanda suka dace da shekaru, IQ, da ilimi… da kuma cewa "luwadi ba ya wanzu a matsayin yanayin asibiti." (Brief na Amici Curiae 2003, 10 - 11, zaɓi da aka kara)

Don haka, a cikin 1957, Evelyn Hooker ya kwatanta mazajen da suka yi iƙirarin liwadi ga maza waɗanda ke da'awar cewa mazaje ne. Ta yi nazarin batutuwa ta amfani da gwaje-gwaje na tunani guda uku: jarabawar tashin zuciya, “Bayyana labari daga hotuna” da gwajin Rorschach. Hooker ya kammala da cewa, "liwadi a matsayin yanayin asibiti baya" "(Brief na Amici Curiae 2003, 11).

Bincike mai zurfi da sukar binciken Hooker ya wuce batun wannan labarin, amma ya kamata a lura da maki da yawa.

Mafi mahimmancin bangarorin kowane bincike sune: (1) ma'aunin da aka auna (Ingilishi: "sakamako"; ƙarshen ƙare), da (2) ko yana yiwuwa a samu ƙarshen ƙudurin ta hanyar auna wannan sigar.

Wani muhimmin bangare na binciken shi ne ko ma'aunai daidai ne. Nazarin Hooker ya kalli "daidaitawa" na 'yan luwadi da maza da mata a matsayin ma'aunin ma'auni. Hooker ya bayyana cewa daidaitawar da aka auna tsakanin 'yan luwadi da maza da mata sun yi kama. Ba haka ba, duk da haka, yana ba da ma'anar kalmar don "daidaitawa". A yanzu, mai karatu ya kamata ya tuna da kalmar "daidaitawa," wanda zan dawo zuwa nan gaba. Ya kamata a lura a nan cewa wasu ayyukan da yawa sun bayyana kuskuren hanyoyin a cikin binciken Hooker (ayyuka biyu da ke magance kurakuran hanyoyin a cikin binciken Hooker ana ba da su a cikin nassoshi - waɗannan sune Schumm (2012) и Cameron da Cameron (2012)) A cikin wannan labarin, zan yi la'akari da sigar da Hooker ya yi amfani da shi azaman hujjar kimiyya don goyon bayan sanarwa game da "daidaituwa" na liwadi: daidaitawa.

Na mai da hankali kan wannan sigar, saboda a cikin shekara ta 2014, "daidaitawa" har yanzu sigogi ne da manyan ƙungiyoyi suka wakilta a matsayin shaidar kimiyya, a kan yarda da cewa liwadi "bambancin al'ada ne na yanayin jima'i na mutum".

Bayan ambaci binciken Evelyn Hooker a matsayin shaidar kimiyya, marubutan kungiyar ta APA sun ce:

"A cikin binciken Armon tsakanin mata kishili, an samo sakamako irin wannan [tare da bayanai daga Evelyn Hooker] ... A cikin shekaru masu zuwa bayan karatun da Hooker da Armon suka yi, yawan karatuttukan da suka shafi yanayin jima'i da halayyar jima'i ya haɓaka. Abubuwa masu muhimmanci guda biyu sun nuna canji mai girma a cikin binciken ɗan kishili. Da fari dai, bin misalin Hooker, ƙarin masu bincike sun fara gudanar da bincike kan ƙungiyar marasa jinsi na maza da mata. Karatun da aka yi a baya sun haɗa da mahalarta waɗanda ke baƙin ciki ko ɗaurin kurkuku. Abu na biyu, hanyoyin ƙididdigewa don kimanta halin ɗan adam (alal misali, gwajin halayen Eysenck, tambayoyin Cattell, da gwajin Minnesota) sun kasance manyan ci gaba na halayyar mutum akan hanyoyin da suka gabata, misali, gwajin Rorschach. Karatun da aka gudanar tare da wadannan sabbin dabarun tantancewa sun nuna cewa maza da mata maza da mata sun hada da maza da mata daidai da maza dangane da yanayin daidaitawa da aiki. ”(Glassgold et al., 2009, 23, zaɓi da aka kara).

Wannan layin karshe, wanda na nanata, yana da matukar muhimmanci; "sababbin hanyoyin da aka kirkira"Idan aka kwatanta"karbuwa"Kuma ikon yin aiki a cikin jama'a tsakanin masu luwadi da madigo, wato, sun yi amfani da kwatancen don tabbatar da ra'ayin cewa luwaɗanci ba cuta ba ne. Ya kamata a sani anan "an daidaita" anyi amfani dashi da "daidaitawa" (Jahoda xnumx, 60 - 63, Seaton in Lopez 2009, 796 - 199). Saboda haka, APA ta sake nuna cewa tunda magidanta maza da mata “suna da alaƙa da gaske” ga maza da mata a tsarin daidaitawa da aiki tare da zamantakewa, wannan yana nuna cewa liwadi ba cuta ce ta kwakwalwa ba. Wannan shine mahawara iri ɗaya da Evelyn Hooker ta gabatar, wanda ya ƙarfafa ƙarshen maganarta cewa liwadi ba cuta ce ba data tare da bayanan da ke nuna alaƙa tsakanin masu luwadi da madigo a cikin “karbuwa”.

Wani bincike da John C. Gonsiorek ya yi mai taken '' Assirical Basis for the Demise of the Symel Model of 'Luwadi' ', APA da Associationungiyar Lafiyar Ilimin Hauka na Amurka a matsayin shaidar cewa liwadi ba cuta ba ce (Glassgold et al., 2009, 23; Brief na Amici Curiae 2003, 11). A cikin wannan labarin, Gonsiorek ya yi kalamai da yawa kama da na Evelyn Hooker. Gonsiorek ya nuna cewa

"... binciken ilimin hauka wata hanya ce ta dacewa, amma aikace-aikacen ta na liwadi kuskure ne kuma ba daidai bane, tunda babu hujja mai tushe game da wannan. A takaice dai, gano cutar dan luwadi a matsayin cuta mummunan hanyar kimiyyar ce. Don haka, ko da kuwa an yarda da amincin aikin binciken ko an ƙi shi cikin halin ƙwaƙwalwar ƙwayar cuta, babu wani dalilin da za a ɗauki liwadi a matsayin cuta ko kuma alama ce ta rashin hankali ”. (Gonsiorek, 1991, 115).

Gonsiorek ya zargi waɗanda ke goyan bayan iƙirarin cewa liwadi cuta ce ta amfani da "mummunar hanyar ilimin kimiyya." Bugu da kari, Gonsiorek ya ba da shawarar hakan "Tambayar kawai da ta dace ita ce, shin akwai masu dacewa da luwadi?" (Gonsiorek 1991, 119 - 20) da

"... to tambayar ko dan luwadi ya zama ta biyu ko ba asa ba ne kuma ba shi da wata alaƙa da cuta mai sauƙi, yana da sauƙi a ba da amsa .... nazarin rukuni daban-daban sun nuna cewa babu wani bambanci a ciki karbuwa ta halaye tsakanin masu luwadi da madigo. Saboda haka, koda wasu nazarin suna nuna cewa wasu yan luwadi suna da kasawa, ba za a iya ba da hujjar cewa daidaituwa tsakanin jima'i da karɓar halayyar mutum kaɗai suna da haɗin gwiwa. ". (Gonsiorek, 1991, 123 - 24, alama

Don haka, a cikin aikin Gonsiorek, ana amfani da “adaidaici” azaman ma'auni. Haka kuma, shaidar kimiyya da Gonsiorek ya kawo, yana mai cewa "liwadi ne al'ada", an gina shi ne bisa ma'aunin '' yan luwadi '. Gonsiorek ya nuna cewa idan yanayin "jima'i" yana da alaƙa da "daidaitawar tunani, to zamu iya ɗauka cewa 'yan luwadi mutane ne da ke da matsalar rashin hankalin. Idan, duk da haka, babu wani banbanci game da daidaitawar heterosexuals da 'yan luwadi, to (a cewar Gonsiorek) liwadi ba cuta ce ta hankali ba. Jayayyarsa kusan iri ɗaya ce ga gardamar Evelyn Hooker, wanda kamar haka:

1. Babu bambamcin bambance-bambance a yanayin daidaitawa tsakanin masu luwadi da madigo;
2. Don haka, liwadi ba cuta ce ta kwakwalwa ba.

Nazarin Kwararre na APA a Lawrence v. Texas ya kuma ambaci sake nazarin Gonsiorek a matsayin shaidar kimiyya da ke goyan bayan iƙirarin cewa "Liwadi ba shi da alaƙa da ilimin halin ƙwaƙwalwa ko lalatawar zamantakewa" (Brief na Amici Curiae 2003, 11). Bayanin Kwararrun APA ya ambaci wasu ƙarin nassoshi game da shaidar kimiyya da ke tallafawa wannan da'awar. Ofaya daga cikin labaran da aka ambata shine nazarin sake dubawa na 1978 na shekara, wanda kuma yayi la'akari da daidaitawa "da" ƙarasa da cewa sakamakon da aka samu zuwa yanzu bai nuna cewa ɗan kishili ba shi da ilimin halayyar ɗan adam fiye da takwaransa na maza "((Hart et al., 1978, 604). Americanungiyar Psywararrun likitocin Amurka da APA suma sun kawo sunayen karatun da Gonsiorek da Hooker suka yi a matsayin shaidun kimiyya a ci gaba da karatun US v. Windsor (kwanan nan)Brief na Amici Curiae 2013, 8). Sakamakon haka, aka sake amfani da matakan "karbuwa" don tallafawa da'awar cewa liwadi ba cuta ce ta kwakwalwa ba. Don haka, dole ne mu gano ainihin ma'anar "daidaitawa", tunda wannan shine tushen mafi yawan "shaidar kimiyya" waɗanda ke iƙirarin cewa liwadi ba cuta ce ta hankali ba.

“CIKIN SAUKI” A CIKIN SAUKI

Na lura a sama cewa "daidaitawa" wata kalma ce da aka yi amfani da ita tare da ma'amala da “karbuwa”. Marie Jahoda ta rubuta a cikin 1958 (shekara guda bayan buga binciken Evelyn Hooker) cewa

"Kalmar" karbuwa "a zahiri ana amfani da ita fiye da karbuwa, musamman a cikin sanannun wallafe-wallafen kan lafiyar kwakwalwa, amma kuma sau da yawa, wanda ke haifar da ambiguity: ya kamata a fahimci daidaitawa azaman m yarda da kowane yanayi rayuwa (wato a matsayin jihar gamsar da bukatun yanayin) ko a matsayin synonym karbuwa ". (Jahoda xnumx, 62).

Nazarin Hooker da binciken Gonsiorek sune misalai masu kyau na amfani da kalmar ma'ana "daidaitawa". Babu marubucin da ya fassara wannan kalmar daidai, amma Gonsiorek ya faɗi abin da yake nufi da wannan kalmar lokacin da yake magana game da yawan karatun da aka buga tsakanin shekarun 1960 da 1975 (cikakken rubutun abin da ke wahalar samu saboda gaskiyar cewa) an buga su kafin gabatarwar adana kayan dijital):

"Yawancin masu bincike sunyi amfani da Jerin Bincike Adjective Check (" ACL "). Canji da Katange, ta amfani da wannan gwajin, ba su sami bambance-bambance a cikin jimlar ba daidaitawa tsakanin ɗan luwadi da maza. Evans, ta yin amfani da wannan gwajin, ya gano cewa 'yan luwadi sun nuna matsalolin da ke tattare da fahimta fiye da maza masu jima'i, amma ƙananan' yan luwadi ne kaɗai za a iya la’akari da su. talauci yayi daidai. Thompson, McCandless, da Strickland sunyi amfani da ACL don nazarin ilimin halin dan adam daidaitawa duk maza da mata - 'yan luwadi da madigo, suna ƙarasa da cewa koyarwar jima'i ba ta da alaƙa da daidaituwa na mutum. Hassell da Smith sun yi amfani da ACL don kwatanta mata masu luwadi da mata masu sihiri kuma sun sami hoto gauraye na bambance-bambance, amma a cikin al'ada, bisa ga wannan zamu iya ɗauka cewa a cikin samfurin ɗan kishili daidaitawa ya kasance mafi muni. " (Gonsiorek, 1991, 130, zaɓi da aka kara).

Don haka, a cewar Gonsiorek, aƙalla ɗaya daga cikin alamun alamun karbuwarsa shine "tsinkaye kai". Lester D. Crow, a cikin wani littafi da aka buga a daidai wannan lokaci yayin karatun da Gonsiorek ya bita, ya lura cewa

“Cikakke, ana iya daidaita yanayin lafiya yayin da mutum ya nuna wasu halaye. Ya san kansa a matsayin mutum ɗaya, yana da kamanni da bambanta da sauran mutane. Yana da karfin gwiwa a cikin kansa, amma tare da kyakkyawar sanin wayewar shi da raunin sa. A lokaci guda, zai iya kimanta karfi da raunin wasu da daidaita halayen sa zuwa garesu dangane da kyawawan dabi'u ... Mutumin da ya dace da lafiyar yana jin ƙoshin lafiya a cikin fahimtar iyawar sa na kawo alaƙar sa zuwa kyakkyawan tasiri. Dogaron kansa da kwanciyar hankali na sirri sun taimaka masa ya jagoranci ayyukansa ta hanyar da suke da burin bincika rayuwar kansa da sauran su. Yana da ikon iya magance matsaloli ko matsalolin da suke fuskanta kowace rana. A ƙarshe, mutumin da ya sami nasarar daidaitawa sosai sannu a hankali yana haɓaka falsafar rayuwa da tsarin kyawawan halaye waɗanda suke bauta masa da kyau a fannoni daban-daban na koyarwa - karatu ko aiki, da alaƙa da duk mutanen da ya zo tare da su, saurayi ko saurayi. ” (Crow xnumx, 20-21).

Wata majiya daga baya a cikin Encyclopedia of Positive Psychology ta lura cewa

"A cikin bincike na ilimin halayyar mutum, daidaitawar yana nufin duka biyu sakamakon da aiwatarwa ... Cancantar ilimin halin mutum shine sanannen ma'auni na kimanta sakamako a cikin binciken tunani, kuma matakan kamar girman kai ko rashin damuwa, damuwa, ko bacin rai ana amfani da su a matsayin alamomin karbuwa. Masu bincike na iya auna matakin mutum na daidaituwa ko kuma kyautatawa dangane da wani lamari na damuwa, kamar kisan aure ko rashin halayen halaye, kamar shan giya ko amfani da miyagun ƙwayoyi. ” (Seaton in Lopez 2009, 796-7).

Dukansu marubucin an cire su daga littafin 1967 na shekara da kuma abin da aka ambata daga baya daga ƙirar encyclopedia sun yi daidai da ma'anar daga karatun da Gonsiorek ya ambata. Gonsiorek ya kawo dalilai da yawa a cikin su

“An sami bambance-bambance masu mahimmanci tsakanin ƙungiyoyi na ɗan kishili, maza da maza na biyu, amma ban da matakin da ilimin halayyar dan adam zai iya bayarwa. An yi amfani da hanyoyi don auna matakin ɓacin rai, girman kai, matsalolin dangantaka da matsaloli a rayuwar jima'i. " (Gonsiorek, 1991, 131).

Babu shakka, 'daidaitawar mutum' an ƙaddara shi (aƙalla sashi) ta hanyar aunawa "ɓacin rai, darajar kai, matsaloli a cikin dangantaka da matsaloli a rayuwar jima'i", damuwa da damuwa. Sannan, ana tunanin cewa mutumin da baya fama da matsananciyar damuwa ko ɓacin rai, yana da girman kai ko ƙimar kansa, zai iya riƙe dangantaka da rayuwar jima'i, za a ɗauke shi "wanda ya dace" ko "da kyau dacewa". Gonsiorek yayi da'awar cewa tunda 'yan luwadi sun yi kama da mazaunin maganganu game da baƙin ciki, ɗaukakar kai, matsalolin alaƙa da matsaloli a rayuwar jima'i, to ta atomatik ya biyo bayan cewa liwadi ba cuta ba ce, saboda, kamar yadda Gonsiorek ya lura: "Gabaɗaya ƙarshen abin a bayyane ya ke: waɗannan karatun suna ba da shawarar cewa liwadi da irin waɗannan ba su da alaƙa da ilimin halin ƙwaƙwalwa ko daidaitawar tunanin mutum" (Gonsiorek, 1991, 115 - 36). Ga hujja mai sauki ta Gonsiorek:

1. Babu bambance-bambance da za a iya aunawa a cikin baƙin ciki, mutuncin kai, matsaloli na dangantaka da matsaloli a rayuwar jima'i tsakanin mutane masu luwadi da magidanta;
2. Don haka, liwadi ba cuta ce ta mutum ba.

Kamar cikar Evelyn Hooker, ƙarshen Gonsiorek ba lallai ba ne ya biyo baya daga bayanan da, a ra'ayin sa, suke goyan bayan shi. Akwai rikice-rikice na kwakwalwa da yawa waɗanda ba su haifar da mutum da fuskantar damuwa da baƙin ciki ko ƙanƙantar da kansa; a wasu kalmomin, “karbuwa” ba shine gwargwadon matakin da ya dace don tantance daidaituwar tunanin kowane tsari na tunani da halayyar da ke da alaƙa da waɗannan hanyoyin tunani. Rashin damuwa, girman kai, “rashin daidaituwa na dangantaka”, “rashin hankali game da jima'i”, wahala da kuma iya aiki a cikin al'umma ba su da alaka da kowace cuta ta kwakwalwa; wato, ba duk rikice-rikice na hankali bane ke haifar da cin zarafin "karbuwa". An ambaci wannan ra'ayin a cikin Encyclopedia of Positive Psychology. Yana lura cewa auna girman kai da farin ciki don sanin dacewa yana da matsala.

Waɗannan ma'aunai na gaskiya ne, kamar yadda marubucin ya ambata,

"... da suke batun toshiyar jama'a. Mutum na iya sani kuma, sabili da haka, bazai iya yin rahoton ƙetarsa ​​ko cutar rashin hankalin ba. Hakanan, mutanen da ke da mummunan cututtuka na iya yin rahoton duk da haka cewa suna farin ciki da wadatar da rayuwarsu. A ƙarshe, jin daɗin rayuwa dole ne ya dogara da takamaiman yanayin. ” (Seaton in Lopez 2009, 798).

Don nuna wannan, yi la'akari da wasu misalai. Wasu yara masu lalata sun ce ba su fuskantar wata matsala ba game da 'sha'awar jima'i' a cikin yara, kuma suna iya aiki cikin jama'a. Psyungiyar Psywaƙwalwar ƙwaƙwalwar Americanan Amurka ta nuna wa masu cutar yara na cewa:

"... idan har mutane suka bayar da rahoton cewa sha'awar sha'awar jima'i ga yara suna haifar da matsalolin psychosocial, to ana iya gano cutar ta yara. Koyaya, idan suka bayar da rahoton rashin laifi, kunya ko damuwa game da irin wannan jan hankalin kuma ba'a iyakance su ta hanyar abubuwan batsa (bisa ga rahoton kai, ƙididdigar haƙiƙa, ko duka biyun) ... to waɗannan mutanen suna da cututtukan ƙwayar cuta na mata, amma ba cuta na yara ". (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 698, zaɓi da aka kara).

Bugu da ƙari, mutanen da ke wahala daga apotemophilia da maye gurbi na iya yin aiki cikakke a cikin jama'a; a baya an lura da cewa ana lura da irin wannan halayen a “yawan aiki, kamar ɗalibai na makarantar sakandare, ɗaliban kwaleji da kuma sojoji” (Klonsky 2007, 1040). Zasu iya aiki a cikin al'umma, kamar yadda manya tare da "sha'awar jima'i" a cikin yara zasu iya aiki a cikin al'umma kuma basu wahala daga damuwa. Wasu abubuwan maye suna iya “kasancewa cikin aiki a cikin zamantakewa da kuma aiki na kwararru” (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 343), da kuma ci gaba da amfani da abubuwan da ba su da abinci mai gina jiki, abubuwan da ba abinci ba (kamar filastik) "ba kasafai ke haifar da matsala ba ta rashin aiki a cikin al'umma"; APA ba ta ambaci cewa rashin jin daɗi, ƙanƙantar da kai, ko matsaloli a cikin dangantaka ko rayuwar jima'i yanayi ne na bincikar cuta na rashin hankali wanda mutane ke cin abubuwan da ba su da abinci mai gina jiki, abubuwan da ba abinci ba don jin daɗin kansu (wannan ɓarnawa an san shi da ciwo mafi girma) (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 330 -1).

Psyungiyar Psywararrun likitocin Amurka ta kuma ambaci cewa cutar ta Tourette (ɗaya daga cikin rikicewar kaska) na iya faruwa ba tare da sakamakon sakamako ba (kuma saboda haka ba tare da wata alaƙa da matakan "daidaitawa"). Sun rubuta cewa "Yawancin mutane da ke da matsakaici zuwa babban kwari masu rauni ba su da wata matsala da ke aiki, kuma wataƙila ba za su san cewa suna da mashin ɗin ba" (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 84). Rashin tikiti cuta cuta ce da ke bayyana azaman aikin da ba a sarrafa shi ba (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 82) (wato, marasa lafiya suna da'awar cewa ba da gangan suke yin saurin hanzari ba, na maimaitawa, motsawar da ba ta dace ba ko furta sautsi da kalmomi (yawancin maganganu na batsa), sauran marasa lafiya na iya cewa gaba ɗaya cewa an “Haihuwar hakan”. Dangane da littafin Jagora na DSM - 5, ba a buƙatar tashin hankali ko rashi aikin zamantakewa don a gano cutar ta Tourette, kuma saboda haka wannan wani misali ne na rashin hankalin kwakwalwa wanda matakan daidaitawa ba su dacewa. Wannan cuta ce da ba za a iya amfani da karbuwa a matsayin shaidar kimiyya na ko rashin lafiyar Tourette ba cuta ce ta rashin hankali ba.

A ƙarshe, rashin lafiyar tunani da ba a haɗa shi da “daidaitawa” cuta ce ta rashin hankali. Mutanen da ke da rikice-rikice suna da imani na ƙarya cewa

"... an samo asali ne daga hangen nesa na gaskiya na zahiri, wanda aka tabbatar da shi, duk da cewa wasu mutane ba su yarda da irin wannan fahimta ba, kuma a kan gaskiyar cewa babu tabbataccen bayyananniyar shaida a akasin haka." (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 819)

Psyungiyar Psywararrun likitocin Amurka ta lura cewa "in banda tasirin kai tsaye ko tasirin sakamako, aikin mutum baya tabarbarewa, kuma halayyar ba baƙon abu bane" (Psyungiyar Masana ilimin halin ƙwaƙwalwa ta Amurka 2013, 90). Kari akan haka, “yanayin halayyar mutane da ke da rikice rikice shine ainihin dabi'un halayensu da bayyanar su yayin da basa aiki da ka'idodin rudu marasa kyau" (Psyungiyar Masana ilimin halin ƙwaƙwalwa ta Amurka 2013, 93).

Mutanen da ke da cutar ruɗi ba sa bayyana alamun "rashin lafiyar jiki"; ban da tunaninsu na yau da kullun, suna da kyau. Don haka, rudanin ruɗi babban misali ne na rikicewar tunanin mutum wanda ba shi da alaƙa da matakan daidaitawa; dacewa ba shi da alaƙa da rikicewar ruɗi. Ana iya cewa 'yan luwadi, kodayake halayensu alama ce ta rashin tabin hankali, "sun zama na al'ada" a wasu fannoni na rayuwarsu, kamar aikin zamantakewar jama'a da sauran fannonin rayuwa inda rashin daidaito zai iya faruwa. Sakamakon haka, akwai rikice-rikice masu yawa na tunani wanda aunawar dacewa ba shi da alaƙa da rashin hankalin. Wannan mummunan aibi ne a cikin adabin da aka yi amfani da shi azaman shaidar kimiyya don tallafawa yanke hukunci cewa liwadi ba cuta ce ta hankali ba.

Wannan babbar mahimmanci ce, kodayake ba ni ne farkon wanda zai ambaci matsalar gano cututtukan tunani ta hanyar ƙididdigar damuwa, ayyukan zamantakewa ko sigogi ba, waɗanda aka haɗa cikin sharuɗɗan "daidaitawa" da "karbuwa". An tattauna wannan batun a cikin wata kasida ta Robert L. Spitzer da Jerome C. Wakefield akan bayyanar cututtukan ƙwaƙwalwar ƙwaƙwalwa dangane da cutar rashin lafiya ko rashin aiki da zamantakewa (an rubuta labarin ne a matsayin zargi na tsohuwar juzu'i na Cutar Bincike da kuma istididdiga, amma mahimman hujjoji sun shafi tattaunawa na) .

Spitzer da Wakefield sun lura cewa a cikin ilimin hauka, ba a gano wasu matsalolin tabin hankali daidai saboda gaskiyar lamarin

"[A cikin ilimin hauka] dabi'a ne don sanin cewa yanayin yanayin ilimin cuta ne, dangane da kimantawa ko wannan yanayin yana haifar da damuwa ko rashin ƙarfi a cikin aikin zamantakewa ko mutum. A duk sauran wuraren da ake amfani da magani, ana ɗaukar yanayin cutar idan akwai alamun rashin tabin hankali a cikin jikin mutum. A gefe guda, ba damuwa ko raunin zamantakewa na aiki da ya isa ya tsayar da yawancin cututtukan likitanci, kodayake waɗannan abubuwan biyu galibi suna haɗuwa da siffofin rashin lafiyar. Misali, cutar cututtukan huhu, cututtukan zuciya, ciwon daji, ko wasu cututtukan jiki da yawa ana iya yin su koda babu ƙarancin damuwa kuma harma da samun nasarar aiki a duk fannoni na zamantakewa."(Spitzer da Wakefield, 1999, 1862).

Wata cuta da za a iya tantancewa ba tare da matsananciyar damuwa ko aiki mai amfani ba, wanda ya kamata a ambata anan, ita ce cutar kanjamau. HIV yana da dogon lokaci na latti, kuma mutane da yawa na dogon lokaci ba su san cewa sun kamu da kwayar cutar ta HIV ba. Ta hanyar wasu ƙididdigar, mutane 240 000 ba su san cewa suna da kwayar cutar HIV ba (CDC 2014).

Spitzer da Wakefield suna nuna cewa cuta na iya kasancewa koyaushe idan har mutum yana aiki da kyau a cikin al'umma ko kuma yana da girman "karbuwa". A wasu halayen, dabi'ar tantance damuwa da aikin zamantakewa na haifar da "mummunan karya" sakamakon wanda mutum ke da tabin hankali, amma ba a gano irin wannan cuta a matsayin cin zarafi (Spitzer da Wakefield, 1999, 1856). Spitzer da Wakefield suna ba da misalai da yawa game da yanayin tunanin mutum wanda yake ƙididdigar-ƙage-ƙage mai yiwuwa ne idan kawai ana amfani da matakin ayyukan zamantakewa ko kasancewar damuwa a matsayin matsayin bincike. Sun lura cewa

"Sau da yawa akwai lokuta na mutane waɗanda suka rasa ikon yin amfani da kwayoyi kuma a sakamakon haka suna fuskantar matsaloli daban-daban (gami da haɗarin kiwon lafiya). Koyaya, irin waɗannan mutane ba su da damuwa kuma suna iya samun nasarar cika aikin jama'a. Misali, ga misalin wani attajirin ɗan kasuwar da ya kamu da cutar shan inna wanda ya cutar da lafiyar jikinsa, amma wanda bai ɗanɗana damuwa ba wanda aikinsa na rayuwa ba su da tasiri. Idan ba a yi amfani da sharuddan “DSM - IV” ba ga wannan yanayin, to ana gano yanayin dogara da ƙwaƙwalwar ƙwayoyi a cikin irin wannan mutumin. Aiwatar da ka'idar “DSM - IV”, yanayin wannan mutumin ba cuta bane " (Spitzer da Wakefield, 1999, 1861).

Spitzer da Wakefield suna ba da wasu misalai na raunin tunani wanda ba za a gano shi azaman cuta ba idan muka yi la’akari da kasancewar matsi da matakin aikin zamantakewa; daga cikinsu akwai wasu ciwukan dabbobi, cututtukan Tourette da kuma lalata jima'i (Spitzer da Wakefield, 1999, 1860 - 1).

Wasu sun bincika tattaunawar ta Spitzer da Wakefield, suna lura cewa ma'anar rashin hankalin, wanda ya danganta da ma'aunin daidaitawa ("kasancewa da damuwa ko rashin aiki da kyau"), madauwari ne, shine:

“Spitzer da Wakefield (1999) sun kasance sanannun sanannun masu sukar canjin cancantar, suna kiran gabatarwar ta" DSM - IV "" tsantsa ra'ayi "(p. 1857) Consideredarfin fuzziness da kuma batun wannan shahadar ana ɗauka musamman matsala kuma zai kai ga mummunan yanayin da'ira kamar yadda aka yi amfani da shi ga ma'anar: an yanke hukunci a gaban kasancewar damuwa mai mahimmanci na asibiti ko rashin aiki mai ƙoshin lafiya, waɗanda kansu cuta ce mai mahimmanci wanda za'a iya ɗauka cewa cuta ce ... Amfani da ƙimar daidaitawa baya haɗuwa da yanayin maganin gabaɗaya gwargwadon abin da damuwa ko raunin aiki ba yawanci ake buƙata don ganewar asali ba. Tabbas, yawancin yanayin asymptomatic a magani ana bincikar su kamar yadda aka tsara ta hanyar bayanan pathophysiological ko gaban haɗari mai haɗari (alal misali, farkon cutar cizon sauro ko kamuwa da kwayar cutar HIV, hauhawar jijiya). Don ɗauka cewa irin wannan rikice-rikicen ba ya wanzu har sai sun haifar da damuwa ko nakasa zai zama ba za'a iya yin tunani ba. ” (Lura da Kuhl a ciki Regier 2011, 152 - 3, 147 - 62)

Bayanin da aka ambata a sama yana nufin “DSM - IV,” amma rashin matsayin “damuwa ko rikicewa cikin aikin zamantakewa” ana amfani da shi don yin jayayya cewa liwadi ba cuta ce ta hankali ba. Haka kuma, kamar yadda nassin yayi nuni da gaskiya, ma'anar rashin lafiyar tunani wacce ta danganta da "damuwa ko damuwa a cikin aikin zamantakewa" a matsayin fifiko shine madauwari. Bayanan ma'anan da'irori masu kuskure ne; ba ma'ana bane. Hanya da ma'anar “rashin tabin hankali”, wanda theungiyar Psywaƙwalwar Magungunan Amurka da APA suka kafa hujja da liwadi, ya danganta ne da matsayin "damuwa ko raunin ayyukan zamantakewa". Don haka, bayanin game da liwadi a matsayin wata doka ya samo asali ne daga ma'anar ma'ana (da kuma ta zamani).

Dr. Irving Bieber, "Daya daga cikin mahimman mahalarta a cikin muhawarar tarihi, wanda aka yanke a cikin yanke shawara na 1973 don ware liwadi daga tsarin rikicewar kwakwalwa" (Cibiyar NARTH), shigar da wannan kuskure a cikin gardamar (an yi la’akari da batun guda a labarin Socarides (Xnumx), 165, a ƙasa). Bieber ya tantance ka'idodin matsala na Psyungiyar Ilimin Hauka na Amurka don gano cututtukan jima'i. A takaice dai labarin Bieber, an lura cewa

"... chiungiyar Ilimin halin dan Adam na Amurka ya nuna kyakkyawan aikin kwararru da daidaita rayuwar jama'a da yawa ga luwadi a matsayin shaidar daidaituwa ta liwadi. Amma kasancewar wadannan abubuwan ba zai hana kasancewar psychopathology ba. Psychopathology ba koyaushe yana haɗuwa da matsalolin daidaitawa; saboda haka, don gano matsalar tabin hankali, wadannan ka'idoji ba su isa ba. ” (Cibiyar NARTH nd)

Robert L. Spitzer, masanin ilimin hauka wanda ya taka rawa ga wariyar liwadi daga jerin cututtukan tabin hankali, da sauri ya fahimci cewa bai dace ba wajen auna “dacewa” a cikin binciken cututtukan kwakwalwa. A cikin aikinsa Ronald Bayer ya taƙaita abubuwan da suka faru da shawarar theungiyar Psywararruwar Hauka ta Amurka (1973), lura cewa

"... yayin yanke shawara don ware liwadi daga jerin balaguron balaguro, Spitzer ya tsara irin wannan taƙaitaccen ma'anar rikicewar tunani wanda ya danganta da maki biyu: (1) cewa an gane halayen a matsayin rashin hankalin mutum, irin wannan halayen ya kamata ya kasance tare da kullun tare da matsananciyar damuwa da / ko" wasu haɓakawa na gaba ɗaya. zaman jama'a ko aiki. " (2) A cewar Spitzer, ban da luwaɗanci da kuma wasu halayen jima'i, duk sauran cututtukan cutar a cikin DSM - II sun yi daidai da ma'anar rikice-rikice. ” (Bayer, 1981, 127).

Koyaya, kamar yadda Bayer ta lura, "a wannan shekarar har ma [Spitzer] an tilasta masa ya shigar da“ rashin cancantar maganganun nasa "(Bayer, 1981, 133). A wata ma'anar, Spitzer ya nuna rashin dacewar ƙididdigar kimar matakin "damuwa," "aikin zamantakewa," ko "karbuwa" don tantance matsalar tabin hankali, kamar yadda aka nuna a rubutunsa na baya wanda aka ambata a sama (Spitzer da Wakefield, 1999).

Babu shakka, aƙalla wasu daga cikin raunin tunani a hukumance waɗanda aka haɗa cikin littafin Jagora na DSM ba sa haifar da matsaloli tare da “daidaitawa” ko aiki na zamantakewa. Mutanen da suka yanke kansu da ruwan bege don nishaɗi, haka kuma waɗanda suke da tsananin sha'awar jima'i da rudu game da yara, a bayyane suke da matsalar rashin hankali; anorexics da daidaikun mutane waɗanda ke cin filastik ana hukumta su bisa ga mutanen da ke da nakasa ta kwakwalwa bisa ga DSM - 5, kuma mutane da ke da rikice-rikice suma ana ɗaukarsu a hukumance cewa suna da lafiya ta hankali. Koyaya, yawancin pedophiles na sama, na injin kai tsaye, ko abubuwan maye suna kama da al'ada kuma "basu da matsala a ayyukan zamantakewa." Ta wata hanyar, mutane da yawa waɗanda ba su da tunani na al'ada suna iya aiki a cikin al'umma kuma ba su nuna alamun ko alamun “rashin daidaituwa ba”. Wasu rikice-rikice na kwakwalwa suna bayyana cewa suna da latent lokaci ko lokaci na gafartawa, lokacin da marasa lafiya ke iya yin aiki a cikin al'umma kuma suna ganin kamar al'ada ne.

Mutanen da ke da dabi'ar luwaɗanci, mutanen da ke da matsala ta rashin hankali, masu lalata da yara, masu sikeli, masu cin filastik da ƙwayar cuta, suna iya aiki a cikin jama'a (sake, aƙalla na ɗan lokaci), koyaushe ba sa nuna alamun “rashin iyawa” . Rashin daidaituwa na ilimin tunani ba shi da alaƙa da wasu raunin tunani; watau karatun da aka yi la’akari da matakan “karbuwa” a matsayin mizani mai rahusawa ba su isa ba don tantance daidaituwar tsarin tunani da yanayin halayyar su. Saboda haka (wanda ba a aiki da shi ba) karatun da suka yi amfani da damar daidaita tunanin mutum azaman abin aunawa suna da aibi, kuma bayanan su bai isa ba don tabbatar da cewa liwadi ba cuta ce ta kwakwalwa ba. Hakan ya biyo bayan furucin da APA da kungiyar likitocin kwakwalwa na Amurka suka yi cewa liwadi ba cuta ce ta kwakwalwa ba ta tallafawa bayanan da suke magana a kai. Hujjojin da suka buga ba su dace da matsayin su ba. Wannan matakin kammalawa ne mara fahimta daga tushe. (Bugu da kari, dangane da yanke hukuncin da bai samo asali daga sakamakon ba: Tabbacin Gonsiorek na cewa babu wani banbanci tsakanin 'yan luwadi da madigo dangane da halin kunci da mutuncin kai kuma ya zama ba gaskiya ba ne a kanta. mafi girma da kwayoyin halitta, hadarin matsanancin damuwa, damuwa da kashe kansa, (Bailey 1999; Collinwood xnumx; Fergusson et al., 1999; Herrell et al., 1999; Phelan et al., 2009; Sandfort et al. Xnumx). Ya kamata a lura cewa ana amfani da waɗannan ƙididdigar sau da yawa don yanke hukunci cewa nuna bambanci shine dalilin irin waɗannan bambance-bambance a cikin damuwa, damuwa da kisan kai. Amma wannan wani ƙaramin ƙarshe ne wanda ba lallai bane ya biyo daga jigo. A wasu kalmomin, ba shi yiwuwa a yanke shawara maras tabbas cewa baƙin ciki, da sauransu, sakamakon lalacewa ne, kuma ba bayyanar cututtukan yanayin ba. Wannan dole ne a tabbatar da shi a kimiyance. Wataƙila duka biyu gaskiya ne: ɓacin rai, da sauransu, ba su da lafiya, kuma ba a ganin mutane masu luwadi da na al'ada, wanda, hakan kuma, yana ƙara damuwa da irin waɗannan mutane.

“TAFIYA” DA SIFFOFIN MUTANE

Na gaba, Ina son yin la'akari da sakamakon amfani da matakan "daidaitawa" da aikin zamantakewa kawai don sanin ko halayen jima'i da hanyoyin tunani da ke tattare da shi karkacewa ne. Af, ya kamata a faɗi cewa wannan hanyar zaba ce kuma ba ta amfani da duk rikicewar psychosexual. Wondersaya daga cikin abubuwan mamakin me yasa APA da Psyungiyar Hauka na Amurka suna la'akari da "daidaitawa" da kuma matakan aikin zamantakewa don yin hukunci da wasu nau'ikan halaye (alal misali, pedophilia ko liwadi), amma ba don wasu ba? Misali, me yasa wadannan kungiyoyi basa yin la’akari da wasu bangarori na cututtukan barna (fasikanci) wadanda suke nuna yanayin yanayinsu? Me yasa yanayin da mutum yake sha'awar tsinkaye, rudu game da haifar da wahalar mutum ko ta jiki (bakin ciki), ba a la'akari da karkatacciyar hanyar cuta ba, amma yanayin da mutum yake da rikicewar rikice-rikice ana daukar shi ilimin cuta?

Akwai mutanen da ke da tabbacin cewa kwari ko tsutsotsi suna rayuwa a ƙarƙashin fatarsu, kodayake binciken asibiti ya nuna a fili cewa ba su kamuwa da kowane nau'in ƙwayoyin cuta ba; irin wadannan mutane ana gano su da cuta ta rashin hankali. A gefe guda, akwai mazajen da suka yi imani cewa su mata ne, duk da cewa bincike na asibiti a fili yana nuna akasin haka - kuma, duk da haka, waɗannan maza ba su kamu da cuta ba. Mutane daban-daban tare da wasu nau'in cututtukan jima'i na jima'i sun nuna ƙimar daidaitawa da daidaituwa irin ta 'yan luwadi. Masu baje kolin kayan tarihi mutane ne masu kwazo da karfin gaske don nuna al'aurarsu ga wasu mutanen da basa tsammanin hakan don su sami sha'awar jima'i (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 689). Wata majiya ta lura da cewa

“Rabin kashi biyu bisa uku na masu ba da nishaɗi suna shiga cikin aure na yau da kullun, suna samun wadatattun ma'aurata na rayuwar aure da daidaita jima'i. Hankali, matakin ilimi da sha'awar ƙwararru ba ya bambanta su da sauran jama'a ... Blair da Lanyon sun lura cewa a cikin mafi yawan binciken an gano cewa masu ba da labari sun sha wahala daga raunin ƙuruciya kuma suna ɗaukar kansu mara kunya, rashin daidaituwa tsakanin al'umma kuma yana da matsalolin da aka bayyana a cikin rashin jituwa ta zamantakewa. A sauran karatun, an gano cewa masu baje kolin ba su da cikakkun canje-canje dangane da aikin mutum ”. (Adams et al., 2004, zaɓi zaɓi).

Hakanan za'a iya samun kyakkyawan gamsuwa na aikin zamantakewa tare da nau'ikan sha'awar jima'i a tsakanin mazanci. Bacin rai na jima'i, kamar yadda na fada a baya, shi ne "Jin zafin jima'i daga azabtarwar jiki ko azabtarwar wani, wanda ke bayyana kanta cikin rudu, sha'awa, ko halayya" (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 695); masoya na jima'i shine "Maimaitawa da kuma zafin jima'i daga fuskantar wani wulakanci, duka, bugun jini ko wani nau'in wahala da ke bayyana kanta cikin rudu, sha'awar ko halayyar mutum."(Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 694). Binciken da aka yi a cikin Finland ya gano cewa masu sadar da tunanin suna “dacewa da yanayin zamantakewa” (Sandnabba et al., 1999, 273). Marubutan sun lura cewa 61% na sadomasochists sunyi nazari "Kasancewa jagora a cikin matsayi, kuma 60,6% sun kasance masu aiki a cikin ayyukan jama'a, alal misali, sun kasance membobin kwamitocin makarantun gida" (Sandnabba et al., 1999, 275).

Don haka, duka sadomasochists da masu ba da nuni ba lallai ba ne su sami matsala tare da aiki tare da rushewar jama'a (sake, sharuɗɗan da aka haɗa cikin laima ɗin "daidaitawa"). Wasu marubutan sun lura cewa "ma'anar fasali" na duk karkacewar jima'i (wanda kuma aka sani da paraphilia) "ana iya iyakance shi ta halayyar mutum kuma yana haifar da raguwa a cikin wasu wuraren ayyukan psychosocial" (Adams et al., 2004)).

"A halin yanzu, babu wasu ka'idoji na duniya da na haƙiƙa don kimanta rawar da ya dace da halin jima'i da aikatawa. Ban da kisan kai ta hanyar jima'i, babu wani nau'in halayen jima'i da ake ɗauka a zaman ƙasa mai daskarewa ... Hankali na banbancin luwaɗan a cikin nau'in karkacewar jima'i alama ce ta rashin shaidar cewa liwadi ita kanta lalata ce. Koyaya, yana da sha'awar cewa hanyar ba ta hanyar amfani da dabarar ba ta shafi sauran karkacewa, kamar su fishitishism da kuma sadakoki da kuma yarjejeniya. "Mun yarda da Dokoki da O'Donohue cewa waɗannan yanayi ba asalin ilimin ɗan adam ba ne, kuma haɗa su cikin wannan rukunin yana nuna rashin daidaituwa a cikin rarrabuwa." (Adams et al., 2004)

A sakamakon haka, marubutan sun ba da shawarar hanyar da ta dace da yin jima'i "ana ɗaukar hankali ne ga duniya" (saboda haka a duniya ana ɗauka cewa rashin lafiyar kwakwalwa) shine kisan kai. Sun zo ga wannan matsayar, suna nuna cewa duk wani hali na jima'i da kuma hanyoyin tunani da suke da alaƙa da ba sa haifar da rushewa a cikin ayyukan zamantakewa ko matakan "daidaitawa" ba karkacewar jima'i ba. Kamar yadda na yi bayani a sama, irin wannan dabarar kuskure ne, kuma yana kaiwa ga ƙarshe na ƙarshe. A bayyane yake cewa ba duk karkacewar jima'i al'ada bane, amma cewa wasu masu ilimin hauka da masana halayyar dan adam sun yaudari al'umma ta hanyar ambata matakan da basu dace ba don tantance yanayin kwakwalwa a matsayin shaidar cewa yanayin al'ada ne. (Bawai ina cewa an yi hakan da gangan ba. Hakanan ana iya yin kuskure da gaske.)

Sakamakon bala'i na irin wannan kusanci, wanda hanya guda kaɗai ta tantance shin ko yin amfani da jima'i (dabi'a) karkace ne ko ƙa'ida, ana amfani da matakan da ba su dace ba na kimantawa "daidaitawa" da aiki tare da zamantakewa, ana lura da tattaunawa a cikin littafin Jagora na DSM - 5 game da bacin rai na jima'i da pedophilia .

Psyungiyar Ilimin halin Americanan Adam na Amurka ba ya ɗauki baƙin cikin jima'i a matsayin karkacewa. Psyungiyar Psywararruwar Lafiya ta Amurka ta rubuta:

"Mutanen da suka yarda da cewa suna da sha'awar jima'i a cikin wahala ta jiki ko ta hankali na wasu ana kiran su" shigar da mutane." Idan waɗannan mutane kuma suna ba da rahoton matsalolin psychosocial saboda sha'awar su ta jima'i, to ana iya gano su da rashin lafiyar jima'i. Sabanin haka, idan “masu ikirari” suka bayyana cewa sha’awarsu ta bacin rai ba ta sa su ji tsoro, laifi ko kunya, ko sha’awa, ko tsangwama ga ikonsu na yin wasu ayyuka, kuma kimarsu da tabin hankali ko tarihin shari’a ya nuna cewa hakan. Ba su fahimci sha'awarsu ba, to, irin waɗannan mutane yakamata su kasance da sha'awar jima'i mai ban tausayi, amma irin waɗannan mutane ba zai ka cika sharuddan matsalar rashin saduwar jima'i. " (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 696, zabin asali)

Saboda haka, Psyungiyar Psywaƙwalwar Americanaƙwalwar Amurka ba ta la'akari da hakan a cikin kanta "Sha'awar Jima'i ga wahala ta jiki ko ta hankali" dayan kuma cuta ce ta rashin hankali. A wata ma'anar, jan hankalin jima'i da rudu suna faruwa ne ta hanyar tunani, wato, tunanin mutum wanda yake tunani game da cutarwa ta zahiri da halayyar mutum ga wani mutum don ya motsa kansa zuwa inzali, ba a la'akari da Psyungiyar Ilimin Halayyar Amurka.

Ya kamata a sani cewa Psyungiyar Ilimin Zaman Lafiya na Amurka ita ma ba ta ɗauki pedophilia a cikin kanta azaman rashin hankali. Bayan da irin wannan ya nuna cewa budurcin na iya bayyana kasancewar "sha'awar jima'i a cikin yara," sai su rubuta:

“Idan mutane suka nuna cewa sha'awar jima'i ga yara suna haifar da matsalolin psychosocial, ana iya gano cutar rashin lafiyar yara. Koyaya, idan waɗannan mutane suka gabatar da rahoton rashin laifi, kunya, ko damuwa game da waɗannan dalilai, kuma basu iyakancewa ta hanyar abubuwan batsa (bisa ga rahoton kai, ƙididdigar sahihanci, ko duka biyun), kuma rahoton kansu da tarihin shari'a sun nuna cewa sun bai taɓa yin aiki daidai da sha'awar su ba, to waɗannan mutane suna da yanayin jima'i, amma ba cuta mai lalata ba ” (Ƙungiyar Ƙwararrun Ƙwararrun Amurka ta 2013, 698).

Hakanan, ruduwar jima'i da "tsananin sha'awar jima'i" suna faruwa ne ta hanyar tunani, wanda shine dalilin da ya sa dan shekaru 54 wanda yake da "sha'awar jima'i" a cikin yara, koyaushe yana tunannin jima'i da yara don tayar da kansa zuwa inzali, a cewar Psyungiyar Ilimin Hauka na Amurka, ba shi da karkacewa. Irving Bieber ya sanya wannan kallo a cikin 1980's, wanda za'a iya karantawa a taƙaice aikinsa:

"Shin mai farin ciki da dacewa da yanayin da aka saba dashi shine" al'ada "? A cewar Dr. Bieber ... psychopathology na iya zama girman kai-ba zai haifar da tabarbarewa ba, kuma tasirin zamantakewa (wato, ikon kiyaye ingantacciyar dangantakar zamantakewa da kuma aiwatar da aiki yadda yakamata) zai iya rayuwa tare da psychopathology, a wasu yanayi har ma da psychotic a yanayi ". (Cibiyar NARTH nd).

Abin damuwa ne cewa ana iya ɗaukar tunanin bakin ciki ko na batsa da rashin cika ka'idojin cutar rashin hankalin. Michael Woodworth et al. Ja da hankali kan gaskiyar lamarin

“… An bayyana fantasy na jima'i kamar kusan duk wani abu mai motsa rai wanda ke haifar da motsawar mutum. Abubuwan da ke tattare da rudu na jima'i sun bambanta sosai tsakanin mutane kuma ana jin cewa ya dogara sosai akan abubuwan ciki da waje, kamar abin da mutane ke gani, ji da kuma gogewa kai tsaye. ” (Woodworth et al., 2013, 145).

Jima'i na jima'i hoto ne na tunani ko tunani wanda ke haifar da tashin hankali, kuma ana amfani da waɗannan rudu don tayar da farji yayin masturbation. Abubuwan da masu sha'awar jima'i suka dogara da abin da mutane ke gani, ji da kwarewa kai tsaye. Don haka, ba abin mamaki bane a ɗauka cewa mazinaci, a cikin ƙawancen da yaran suke zaune, zai yi tunanin zina da waɗannan yaran; shi ma ba zai zama abin mamaki ba a ɗauka cewa mai baƙin ciki ya yi rudani game da haifar da azaba ta jiki ko ta jiki ga maƙwabcinsa. Koyaya, idan mai baƙin ciki ko mai farauta bai sami rashin jin daɗi ko rashin aiki na zamantakewa ba (kuma, waɗannan sharuɗɗan an haɗa su cikin "lokacin laima" "daidaitawa") ko kuma idan ba su fahimci tunaninsu na jima'i ba, to ba a la'akari da cewa suna da karkacewar tunani. Jima'i na jima'i ko tunani game da yin jima'i tare da yaro 10 mai shekaru a cikin tunanin wani ɗan shekara-shekara na 54-pedophile ko rudu ko tunanin tunanin bakin ciki game da haifar da wahalar rayuwa ko ta jiki ga maƙwabcinsa ba a la'akari da shi ba idan ba a matse shi ba, ba shi da matsala, ko kuma ba sa haifar da aikin zamantakewa cutar da wasu.

Irin wannan tsarin yana da sabani ne, bisa ga kuskuren zato, an ba da wani ƙarshe na ƙarshe cewa duk hanyar tunani da ba ta haifar da cin zarafin daidaitawa ba cuta ce ta hankali ba. Za ku ga cewa APA da Psyungiyar Ilimin hauka na Amurka sun haƙa kansu rami mai zurfi tare da irin wannan hanyar don gano cututtukan jima'i. Kamar dai sun saba wa duk wasu halaye da dabi'un jima'i wadanda a ciki akwai "yarda" daga waɗanda ke yin waɗannan ayyukan. Don yin daidai da irin wannan dabara da aka yi amfani da ita don daidaita dabi'ar liwadi, dole ne su daidaita duk wasu nau'ikan halayen jima'i waɗanda ke haifar da tashin hankali wanda ba sa haifar da lalacewa a cikin "daidaitawa" ko kuma ba sa haifar da lalata cikin aikin zamantakewa. Yana da kyau a lura cewa bisa ga wannan tunanin, har ma da halayen jima'i da wani ya cutar da su ba ba a ɗauka karkacewa ne - idan mutum ya yarda. Sadomasochism halayyar mutum ne wanda wani ko wani daban yake zuga shi to kawo kansa ta hanyar haifar ko karbar wahala, kuma, kamar yadda na fada a sama, kungiyar likitocin kwakwalwa ta Amurka tana daukar wannan dabi'a ce ta al'ada.

Wasu na iya kiran wannan labarin a matsayin “gardama mai rikitarwa,” amma wannan zai zama rashin fahimtar abin da nake ƙoƙarin isarwa: Psyungiyar Associationwararrun Americanwararrun Americanwararrun Americanwararrun Americanwararrun Americanwararrun Americanwararrun Americanwararrun Americanwararrun Americanwararrun normwararru ta Amurka ta riga ta daidaita duk halayen halayyar motsa jiki in banda waɗanda ke haifar da matsalolin “daidaitawa” (damuwa, da sauransu) matsaloli a cikin aikin zamantakewa, cutar da lafiya ko haɗarin haifar da wannan cutar ga wani mutum. A cikin lamarin na baya - "cutarwa ko haɗarin cutarwa" - ana bukatar alama ta alama, saboda wannan ma'aunin yana ba da izinin keɓaɓɓu: idan aka sami yardar juna, to, an yarda da halayyar motsa kuzari, har ma da haifar da cutar da lafiyar. Ana nuna wannan a cikin daidaitawar sadomasochism, kuma wannan yana bayanin dalilin da yasa ƙungiyoyi masu lalata suna dagewa kan rage shekarun yarda (LaBarbera 2011).

Don haka, tuhumar da wannan labarin ya haifar da muhawara mara tushe ce: duk waɗannan cututtukan kwakwalwa sun rigaya an daidaita da Psyungiyar Magungunan Ilimin Halayyar Amurka. Yana da ban tsoro cewa ikon ƙungiyar ta daidaita duk wani halayyar da ke haifar da inzali, idan an samu yarda don irin wannan halayyar; cewa daidaituwa shine sakamakon kuskuren fahimta cewa "duk wani halayyar ƙwayar motsa jiki da alaƙa da halayyar kwakwalwa waɗanda ba sa haifar da matsaloli tare da daidaitawa ko aiki da zamantakewa ba cuta ce ta hankali ba." Wannan isasshen hujja ce. Kodayake ana buƙatar aƙalla ƙarin ƙarin labarin don cikakken bayyana ƙa'idar yanke hukunci menene ya haifar da matsalar rashin hankali da tarawar jima'i, Zan yi ƙoƙarin taƙaita wasu sharuɗɗa. An nuna shi a sama cewa ilimin "tunani" na zamani da ilimin halin mahaukata ba yanke hukunci ba cewa wani halayyar jima'i (ban da kisan kai ta jima'i) ba cuta ce ta hankali ba. Na riga na ambata cewa raunin kwakwalwa da yawa suna da alaƙa da rashin amfani da jikin mutum - apotemophilia, maye gurbi, ganiya da anorexia nervosa. Sauran cututtukan kwakwalwa kuma za a iya ambata anan.

Ana gano cututtukan jiki sau da yawa ta hanyar auna ayyukan gabobin ko tsarin jikin mutum. Duk wani likita ko gwani wanda ya ce babu wani abu kamar aiki na zuciya, huhu, idanu, kunnuwa ko sauran tsare-tsaren gabobin jikin mutum to za a kira shi, a mafi kyawu, a kula da rashin kulawa, idan ba mai laifi ba a cikin suturar miya, daga wanda dole ne a kai shi likita. difloma. Don haka, rikice-rikice na jiki suna da ɗan sauƙi don gano asali fiye da rikice-rikice na tunani, saboda sigogi na jiki sun fi sauƙi don auna ma'auni: hawan jini, ƙwanƙwasa zuciya da ƙoshin numfashi, da dai sauransu Ana iya amfani da waɗannan ma'aunin don tantance yanayin lafiyar ko cuta. wasu gabobi da tsarin jikin mutum. Don haka, a fagen ilimin likitanci, mahimmin tushe shine cewa akwai aiki na yau da kullun na gabobin da tsarin. Wannan shine ainihin mahimmancin ka'idodin magani wanda dole ne kowane likita ya gane shi, in ba haka ba basu da wata alaƙa da magani (za'a rage su zuwa "magani bisa ga Alfred Kinsey", wanda kowane sashin jikin mutum zai kasance yana da cigaban yanayin aiki).

An cire gungiyoyi masu alaka da orgasm (ba da izini ba) daga wannan ka'idodin magani. Marubutan Mainstream suna da alama suna watsi da gaskiyar cewa al'umman ma suna da adadin kuzarin aiki na zahiri.

Tsarin tunani na halayen jima'i na iya zama (aƙalla wani ɓangare) ƙaddara ta yanayin halayen jima'i. Don haka, dangane da mutanen da suka yi jima'i da maza, rauni na jiki wanda ya haifar da tashin hankali na ƙabilanci cin zarafi ne na jiki; saduwa ta hanyar jima'i kusan kusanci yana haifar da damuwa ta jiki a cikin yankin mai shiga mai sauraro (kuma, mai yiwuwa, a ɓangaren azzakarin ɗan takarar mai aiki):

“Mafi kyawun yanayin lafiyar Anus yana buƙatar amincin fata, wanda yake aiki azaman kariya ta farko game da cututtukan cututtukan cututtukan cututtukan… An rage yawan ayyukan kariya daga mucous hadadden dubura cikin cututtukan da yawa da aka yada ta hanyar sadarwar jima'i. Murfin mucous ya lalace lokacin tarawar.kwayoyin cuta kuma cikin sauki suka shiga kai tsaye zuwa cikin sel da kewayen sel ... Injinan na ma'amala da juna biyu, idan aka kwatanta su da tarawar mahaifa, an ta'allaka ne da cewa ya keta alfarmar ayyukan salula da mucous na kariya ta dubura da dubura ” (Whitlow a ciki Beck xnumx, 295 - 6, zaɓi da aka kara).

A gare ni cewa bayanin da aka gabatar a cikin bayanan da ya gabata hujja ce tabbatacciya ta kimiyya; A ganina cewa mai bincike, likita, malamin tabin hankali ko kuma masanin ilimin halayyar dan adam wanda ya musanta wannan hujja za a kira shi da rashin kula, idan ba mai laifi bane a cikin suturar miya wanda nan da nan zai dauki difloma na likita.

Don haka, ɗayan sharuɗɗan don ko halayen jima'i al'ada ne ko karkatarwa na iya zama ko yana haifar da lahani na jiki. A bayyane yake cewa saduwa da mata ta hanyar jima'i damuwa ce ta zahiri, tana haifar da lahani ta jiki. Tunda yawancin mazajen da suke yin jima'i da maza suna son yin waɗannan ayyukan karkatarwa ta jiki, saboda haka, sha'awar shiga cikin irin waɗannan ayyukan ya ɓace. Tunda sha'awace-sha'awace sun tashi a matakin “hankali” ko “hankali”, wannan yana nuna cewa irin wannan sha'awar ɗan luwadi haɗu ne da tunani.

Bayan haka, jikin mutum yana dauke da nau'ikan ruwaye daban daban. Wadannan ruwaye "na jiki" ne, suna da ayyuka na jiki a cikin iyakoki na al'ada (kuma, wannan wani abu ne wanda aka ba shi kawai - abubuwan da ke motsa jikin mutum yana da wasu ayyukan da suka dace). Saliva, plasma jini, ruwa mai narkewa, ruwa lacrimal - suna da aiyukan da suka dace. Misali, daya daga ayyukan aikin jini shine canja wurin sel sel da abubuwan gina jiki zuwa dukkan sassan jikin.

Maniyyi yana ɗayan ruwa ne na jikin namiji, sabili da haka (sai idan an yi amfani da hanyar zaɓe don amfanin likitanci), maniyyi shima yana da aiyukan da suka dace na jiki (ko kuma ayyukan da suka dace da yawa). Maniyyi, a matsayin mai mulkin, ya ƙunshi sel da yawa, waɗanda aka sani da maniyyi, kuma waɗannan ƙwayoyin suna da madaidaicin maƙasudin da yakamata a jigilar su - zuwa yankin ƙyallen mace. Don haka, saduwar da za ta yi jima'i da namiji ya zama ɗaya wanda maniyyi zai yi aiki da kyau. Don haka, wani shahararren halayen jima'i na al'ada shine yanayin da maniyyi yake aiki yadda ya kamata, an kawo maniyyi zuwa cikin mahaifa.

(Wasu na iya bayar da hujjar cewa wasu mazan na iya samun azoospermia / aspermia (rashin maniyyi a cikin maniyyi)), don haka suna iya da'awar cewa aikin maniyyi ba shine ya sadar da maniyyi ga mace ba, ko kuma su bayyana hakan, a cewar A ra'ayina, mutanen da ke dauke da cutar aspermia suna iya fitar da cututtukan ƙwayar cuta a duk lokacin da suka ga dama .. Duk da haka, azoospermia / aspermia wani banbanci ne ga al'ada kuma shine sakamakon "mummunar keta tsarin halittar maniyyi (musamman matogeneza) saboda da Pathology na testes ... ko, more fiye, al'aura fili toshewa (misali saboda wani vasectomy, kabba da ciwon sanyi ko Chlamydia kamuwa da cuta) "(Martin 2010, 68, sv azoospermia). A cikin jikin lafiyayyun maza, an samar da maniyyi, yayin da maza tare da raunin ilimin likita na iya samun yanayi wanda ba zai yiwu a auna yawan maniyyi a cikin maniyyin ba. Idan akwai ayyuka na yau da kullun na kowane ɓangaren jiki, to cinyewa ko rashin wani sashin jiki ba lallai bane ya haifar da canji a cikin aikin wani sashin jiki. Irin wannan bayanin zai yi kama da bayanin cewa aikin al'ada na plasma na jini ba shine ya sadar da ƙwayoyin jan jini da abubuwan gina jiki a jiki baki ɗaya ba, kamar yadda wasu mutane suke da rashin jini.)

Tabbas a bayyane yake cewa jikin yana da tsarin “jin daɗi da raɗaɗi” (wanda kuma ana iya kiran shi “tsarin sakamako da horo”). Wannan tsarin jin daɗi da jin zafi, kamar sauran tsarin da gabobin jiki, yana da aiki daidai. Babban aikinta shine aiki azaman mai aiko da siginar ga jikin. Tsarin nishaɗi da jin zafi suna gaya wa jiki abin da "yake da kyau" domin ita da kuma "mara kyau" gareshi. Tsarin nishaɗi da jin zafi, a wata ma'ana, yana daidaita halayen mutane. Cin abinci, share fitsari da jijiyoyi, sharar gida, da bacci alamu ne na dabi'un mutane da suka hada da bambance bambancen jin daɗi a matsayin mai motsawa. Jin zafi, a daya bangaren, alamace ta nuna halin mutum ko tauyewa, ko kuma wani sashi na jikin mutum. Jin zafi da ke tattare da taɓa farantin mai zafi yana hana shi taɓa ƙonewa da ƙonewa, yayin da urination mai raɗaɗi sau da yawa yana nuna matsala tare da ƙwayar (mafitsara, prostate, ko urethra).

Mutumin da ke da "rashin daidaituwa a cikin yanayin rashin jinƙan ciki tare da anhidrosis (CIPA)" bazai iya jin zafi ba, saboda haka za'a iya cewa tsarin jin zafi ya lalace (ta amfani da sharuɗɗan rashin magani). Wannan tsarin baya aika da sakonni masu kyau zuwa kwakwalwa don daidaita halayen jiki. Hakanan ana iya lalata tsarin jin daɗin rayuwa, ana lura da wannan a cikin mutanen da ke da "agovesia" waɗanda ba sa jin daɗin abincin.

Kirkira wani nau'in walwala ne na musamman. An kwatanta shi da tasirin kwayoyi kamar opiates (tabar heroin)Fafax xnumx, 1517). Orgasm, kodayake, ana samunsa ta al'ada a cikin mutanen da ke aiki na al'ada. Wasu (a fili sun haɗa da Psyungiyar Ilimin Hauka na Amurka) suna ɗaukar cewa inzali nau'i ne na nishaɗi wanda yake da kyau a kansa, ba tare da la'akari da yanayin da zai haifar da inzali ba.

Kuma, ana buƙatar wata kasida don bayyana duk kasawar irin wannan bayanin.

Koyaya, a takaice, idan hukumomi a fagen magani suna daidaito (kuma ba mai zaɓar ba), dole ne su fahimci cewa jin daɗin da ke tattare da inzali yana aiki a matsayin alama ko saƙo ga kwakwalwa cewa wani abu mai kyau ya faru ga jiki. Wannan "wani abu mai kyau" wanda ke hade da inzali shine ƙarfafa azzakari har zuwa maniyyi na jini a cikin cikin mahaifa. Duk wani nau'in motsa jiki na orgasmic (alal misali, kowane nau'in taba al'aura - ya kasance mai motsa kansa, jima'i na jima'i, ko kuma yin jima'i tare da jima'i - shine cin zarafin tsarin jin daɗi. Cin mutuncin tsarin jin daɗin yayin jima'i (kuma a cikin dukkanin nau'in jima'i na motsa jiki-na motsa jiki) na iya zama mafi kyau. bayyana ta misalin wasu jin daɗin jiki.Idan ya yiwu lokacin taɓa maɓallin don haifar da jin "satiety" da ke haɗuwa da abinci, to latsa kullun irin wannan maɓallin zai zama zagi na s Tsarin nishaɗi .. Duniyar jin daɗi zata aika da sigina na kuskure "kwakwalwa" tsarin nishaɗi zai kasance ta wani yanayi "karya" ga jiki .. Idan jiki yana jin daɗin hadewa da hutawa na dare mai kyau, amma da gaske ba zai huta kwata-kwata ba; ko kuma nishaɗin daga urination ko lalata, ba tare da ainihin urination ko lalata ba, a ƙarshe, mummunan rikicewar jiki zai faru a cikin jiki.

Don haka, wani ma'auni don ƙayyade ko halayen jima'i al'ada ne ko karkatacciyar hanya ce don sanin ko halayen jima'i yana haifar da damuwa a cikin aiki na tsarin jin daɗi ko jin zafi a cikin jiki.

A ƙarshe, ba tare da faɗi cewa izini (daidai wajan biyan shekarun yarda) gwargwado ne wanda dole ne a danganta shi da ma'anar ƙoshin lafiya daga yanayin “lalacewar jima'i”.

GUDAWA

Psyungiyar Psywaƙwalwar ƙwaƙwalwar Americanan Amurka da APA sun ambata waɗannan karatun da ke sama a matsayin shaidar kimiyya da ke nuna cewa luwaɗi dabi'a ce ta al'ada ta yanayin rayuwar mutum. APA ta lura cewa liwadi irin wannan ba ya haifar da lalacewar tunani, kwanciyar hankali, dogaro da gaba daya rayuwar zamantakewa da ƙwararru. Bugu da kari, APA ta yi kira ga dukkan kwararrun likitocin kiwon lafiya da su himmatu wajen magance matsalar rashin hankalin da ke da alaƙa da liwadi (Glassgold et al., 2009, 23 - 24).

Ra'ayin Kwararru na APA ya maimaita irin wannan bayanin, a matsayin gaskata wannan sanarwa yana nufin litattafan da aka ambata, wanda ke tattaunawa game da "daidaitawa" da aiki da jin daɗin jama'a (Brief na Amici Curiae 2003, 11). Koyaya, daidaitawa da aikin zamantakewa ba a nuna su da dacewa don ƙayyade ko karkacewar jima'i cuta ce ta hankali. A sakamakon haka, nazarin kimiyya wanda yayi nazari kawai matakan daidaitawa da aiki tare da zamantakewa suna haifar da yankewa da kuskure kuma suna nuna sakamakon "karya ne mara kyau" kamar yadda Spitzer, Wakefield, Bieber da sauransu. Abin takaici, mummunan kuskuren kuskure ya kasance tushen dalilin zargin "Shakka mai hujja kuma mai gamsarwa"wanda ke ɓoye zance cewa liwadi ba karkatacciya ba ce.

Ba shi yiwuwa a kammala cewa wasu halaye na mutane na al'ada ne kawai saboda ya fi yawa fiye da yadda ake tsammani (a cewar Alfred Kinsey), in ba haka ba duk siffofin halayyar mutum, gami da kisan kai, ya kamata a yi la'akari da al'ada. Ba shi yiwuwa a kammala da cewa "babu wani abu da ba na al'ada ba" game da wasu halaye kawai saboda ana lura da shi cikin mutane da dabbobi (a cewar C.S Ford da Frank A. Beach), in ba haka ba ya kamata a ɗauki cin naman mutane na halitta. Mafi mahimmanci, ba shi yiwuwa a kammala cewa yanayin tunani ba ya karkacewa saboda irin wannan jihar ba ta haifar da nakasu, damuwa, ko nakasa aikin zamantakewa (a cewar Evelyn Hooker, John C. Gonsiorek, APA, Psyungiyar Psywararrun Americanwararrun Amurka, da sauransu) In ba haka ba, yawancin larurar hankali dole ne a yi kuskuren lakafta su kamar al'ada. Abubuwan da aka ambata a cikin wallafe-wallafen da magoya bayan ƙa'idodin liwadi suka ambata ba tabbatacciyar hujja ce ta kimiyya ba, kuma ba za a iya ɗaukar ɗimbin karatu ba amintattun tushe.

APA da Psyungiyar Ilimin halin chian Adam na Amurka na iya yin kuskuren kuskure ba zato ba tsammani a cikin zaɓin wallafe-wallafen, waɗanda suke ambata a matsayin shaida don tallafawa da'awar cewa liwadi (da sauran lalata) ba cuta ce ta hankali ba; wannan yanayin mai yiwuwa ne. Duk da haka, bai kamata mutum ya zama mai butulci ba kuma yayi watsi da damar da ke akwai don ƙungiyoyi masu ƙarfi don aiwatar da ilimin farfaganda. Akwai bambance-bambance masu yawa cikin mahangar ma'ana, kazalika da amfani da ka'ida ta ka'idoji da ka'idoji ta hanyar wadanda ake ganin su "hukumomi" a fagen ilimin halin dan Adam da ilimin halin dan Adam. Binciken wallafe-wallafen da aka gudanar a wannan labarin, wanda ake kira "mara hankali" da kuma "shawo kan" hujja mai ƙarfi, ya bayyana manyan gaɓoɓinsa - rashin dacewar, wauta da ɓarna. Don haka, amincin APA da Psyungiyar Masana ilimin halayyar Amurka game da ma'anar lalacewar jima'i ana tambaya cikin tambaya. Daga qarshe, labarun shakku da bayanan da suka gabata an yi amfani da su sosai a cikin muhawara kan batun luwadi, amma ƙungiyoyi masu iko ba sa yin jinkiri don amfani da wannan dabarar.

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¹ A tsarin dokar Anglo-Saxon, akwai wata kungiya ta “abokan kotu” (amici curiae) - tana nufin mutane ne masu taimako da ke taimakawa shari’ar, suna bayar da shawarar kwararrunsu da suka dace da shari’ar, yayin da “abokan kotun” da kansu ba a zahiri suke ba. kasuwanci.

² Rahoton askungiyar onarfafa akan Responungiyoyin Magungunan da suka dace don Wajan Jima'i

³ Psyungiyar Psywararrun likitocin Amurka ba ta ɗauki apotemophilia cin zarafi ba; DSM-5 ya ce: "Apotemophilia (ba cin zarafi ba ne da" DSM-5 ") ya ƙunshi sha'awar cire wani reshe don gyara rarrabe tsakanin ƙwarewar jikin mutum da ainihin ilimin jikinta. Psyungiyar Masana ilimin ƙwaƙwalwa ta Amurka 2014b, p. 246-7).

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