La parabola dell’omosessualità. Dalla repressione, all’espressione dell’autentico sé, per finire nel corpo sbagliato
The category of authenticity has served as a defence for homosexuals where its prohibition by Christianity was in force, prohibition stemming not only from its biblical condemnation but also from Hellenistic philosophies. But my same-sex relationships are not sins, nor are they acts of a diabolicall...
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| Udgivet i: | URI:https://journals.openedition.org/tp, |
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| Hovedforfatter: | |
| Format: | Article ou chapitre numérique |
| Sprog: | Italien |
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Teoria politica
2026
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| Fag: | |
| Online adgang: | Accès Université d'Orléans et IFPM |
| Summary: | The category of authenticity has served as a defence for homosexuals where its prohibition by Christianity was in force, prohibition stemming not only from its biblical condemnation but also from Hellenistic philosophies. But my same-sex relationships are not sins, nor are they acts of a diabolically perverted will, nor vices: they rather express my authenticity. This self-defensive argument can be found, together with others, in the earliest testimonies of same-sex love, and even earlier in literature and philosophy. It has gained momentum from the end of the nineteenth century, with the mobilisation against the punitive laws in force in Protestant Europe, particularly in Germany. Today this argument is completely subverted. After its success, in terms of recognition of same-sex couples, both social and legal, the gay and lesbian liberation movement that arose in the 1970s has muted in LGBTQ+ (or queer) politics, with a post-modernist epistemology. The new LGBTQ+ movement has been asserting itself in this century, claiming that authenticity is based on one’s own thoughts and beliefs since reality is unknowable and unspeakable. If «authentic» can no longer mean «conforming to the real», since reality is unknowable, it becomes perfectly possible to claim authenticity out of the conviction of being born in the wrong body, when in reality one just does not conform to gender norms (i.e. the social roles prescribed for each sex). In history it is possible to find some traces of this other kind of «authenticity», but only as extraordinary exceptions of individuals rejecting their own sex. To the contrary, among the new generations it is a growing phenomenon with social aspects, in the context of the waning of political discourses against oppressive norms rooted in a positive relationship with one’s own body (as Second-wave feminism). In LGBTQ+ postmodernist politics, homosexuality is defined as ‘same-gender attraction’ (Yogyakarta Principles), i.e. it is erased from the political horizon through the erasure of sex, which is the goal of transactivists. And in fact homosexuals themselves, particularly lesbians (as well as heterosexuals), are under attack by transactivists for lacking a fluid sexual identity. They are even accused of discrimination on the basis of what transactivists are disparagingly calling ‘genital preferences’. The return of the repression of homosexuals is therefore –surprisingly – acted by the same members of LGBTQ+ associations, pushed by foundations and corporations funding them in order to adhere to the postmodernist philosophy that even in official discourse (UN, USA, EU, OTAN) has replaced biological sex with «gender». This promotion of the political insignificance of sex is part of transhumanist ideology. |
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