Para la realización de este proyecto se recibió el apoyo económico del Fondo Nacional para la Cultura y las Artes a través del Programa de Fomento a Proyectos y Coinversiones Culturales, en el año 2007.
He aquí la defensa de uno de nuestros derechos fundamentales —no ser discriminados por la orientación sexual— emprendida por un pensador injustamente olvidado. Sin vericuetos teóricos, Bentham hace suya la batalla contra la insistencia moralista de castigar la homosexualidad, “delito” que se penaba con la horca. Si quienes se entregan a ella lo hacen de mutuo acuerdo y no dañan a nadie, entonces ¿cómo justificar que se proscriba una inclinación tan inocua para la sociedad como placentera para sus practicantes? Aunque a la distancia sólo quepa leer algunos de sus alegatos en clave paródica, este breve discurso es un recordatorio fiel de cuán razonables son para cada época sus propias convenciones, por más oprobiosas que resulten.
Ensayista y filósofo inglés, Jeremy Bentham (1748-1832) es el padre del utilitarismo, esa hospitalaria sumisión al bien común, no a la sabiduría popular. Mentor de Stuart Mill, radical para su época y fiero defensor de las causas perdidas, el excéntrico Bentham pidió ser embalsamado y exhibido en una vitrina.
In 1748, Jeremy Bentham was born in London. The great philosopher, utilitarian humanitarian and atheist began learning Latin at age four. He earned his B.A. from Oxford by age 15 or 16, and his M.A. at 18. His Rationale of Punishments and Rewards was published in 1775, followed by his groundbreaking utilitarian work, Introduction to the Principles of Morals and Legislation. Bentham propounded his principle of "the greatest happiness of the greatest number." He worked for political, legal, prison and educational reform. Inheriting a large fortune from his father in 1792, Bentham was free to spend his remaining life promoting progressive causes. The renowned humanitarian was made a citizen of France by the National Assembly in Paris. In published and unpublished treatises, Bentham extensively critiqued religion, the catechism, the use of religious oaths and the bible. Using the pen-name Philip Beauchamp, he co-wrote a freethought treatise, Analysis of the Influence of Natural Religion on the Temporal Happiness of Mankind (1822). D. 1832.
Jeremy Bentham (1748-1832) was a British philosopher, reformer, and jurist.
Bentham's work here is written in slightly ponderous late 18th/early 19th century prose, but is still clear enough for the careful and patient reader. Bentham's arguments extend beyond that of pederasty, but that is the main topic of his piece. While the word pederasty means "a love of boys", its intent is on addressing (mostly) male homosexual behavior among consenting individuals. The reader needs to remember that ages of consent were far younger back then than now. In any case Bentham is addressing the act regardless of the ages of the participants.
Much of the work is relevant to today's arguments against homosexual behavior and marriage. Bentham addresses issue of whether such activity harms the individual or society at large, and what effect is would have on population rates. He points out that the punishments meted out for homosexual behavior in his day far outstripped property crimes and adultery. Sodomy was then punishable by hanging.
Bentham doesn't consider the notion of exclusive homosexuality, thinking the behavior rather more of a fetish, with some being possessed by it more than others. Again the reader might consider the age in which he was writing.
This is a worthwhile read. While copies of it may exist (it was first printed in 1931), one can access it online.
Nonostante il tutolo italiano di questo saggio possa sembrare fuorviante, il titolo originale recita “Reati contro sé stessi: pederastia” (il termine “omosessualità sarà utilizzato più di 70’anni dopo la scrittura di questo saggio) e l’autore utilizzi termini come “vizio” e definisca l’omosessualità “turpe” (siamo pur sempre alla fine del 18º Secolo e certi concetti sono comunque radicati - si veda ad esempio l’idea totalmente infondata che la masturbazione sia altamente dannosa per la salute), ciò che emerge è una visione alquanto moderna che, pur non approvando l’omosessualità (l’autore confessa di non comprendere come questa possa avere attrattiva), ne fa comunque una difesa, smontando con argomentazioni per nulla banali la persecuzione di chi ne è portatore (ricordiamo che l’omosessualità è stata considerata reato e malattia ancora per buona parte del 20º Secolo) e si spinge ad affermare - pur con i debiti distinguo per proteggersi da probabili accuse - che la criminalizzazione di tale “pratica” sia da considerare, se non insensata, decisamente discriminatoria e pregiudiziale. La scelta del traduttore, quindi, di titolare il saggio “difesa dell’omosessualità” diviene quindi appropriata, e getta una luce interessante su questo filosofo che dimostra di essere avanti rispetto i suoi tempi (il saggio è stato pubblicato nel 1785).