性权利,性健康和负责任的性行为

“性”是人的一种权利吗？ 拉默尔（L.V. Ramer）写了一本书，名叫《你在性方面的人权法案——性抑制有害後果的分析》（1971年，纽约）。这本书共有十章，章名依次如下∶ 性恐惧的後果； 根源於性恐惧的社会问题； 有关人“性”的基本事实； 性驱力是侵略和暴力的中和力； 有关同性恋的基本事实； 青少年和成人性活动的危险被夸大了； 性恐惧的宗教起因； 教士对性的无知； 许多关於“性”的法律是对隐私的违章侵犯； 清除我们的性恐惧。 从书名和章目，便可以看出，拉默尔把“性”看成是人的一种基本权利。他说∶ 大多数性恐惧是没有理由的恐惧。人在根本上是‘性’的，而且性乃是其生活运转的中心。人的心身健康和幸福，有赖於一种没有性的犯罪感和性恐惧的生活。我们称之爲”性革命“的，实际上并不是革命，只不过是对於加之”性欲望”的反自然的压抑的反叛。真正的性革命将要包括全新的、现实的性道德标准，确认人生来便是‘性’的，确认‘性’乃是上帝爲了人的欢乐和幸福而赋予人的一种自然功能和人的本能；它将对於那些和现代生物学及心理学的事实与原理相冲突的宗教信念、刑法条文加以完全而彻底的修改；它将废除那些把既不损害他人、亦不干扰公衆福利的性活动也看成罪恶和犯罪的学说；它将清除所有不自然的羞耻、不自然的性犯罪感，以及不合理的性恐惧；它将确认性紧张得到充分释放，乃是生理和心理健康的必要条件；它将确认性驱力乃是整个人类之爱的根源，这种爱将平衡以及中和来自人类天生驱力的侵略攻击行爲；它将确认人类在生物学上便造成了是一种‘性’生物，性驱力乃是其生存的核心。 这段话大体上也表明了“性的权利”是什麽。简单地说，性的权利就是一个人在不侵犯他人，也不危害公衆福利的条件下，有权表达和满足其性爱和性欲，不必存有任何外加的犯罪感、羞耻感、不道德感和恐惧感。 问题在於什麽是“不侵犯他人，也不危害公衆福利”，人们所见分歧很大。例如，完全自愿而彼此很满意的“婚外性关系”，是不是侵犯了当事人的合法配偶？是不是危害了社会的婚姻、家庭制度？这些都是衆说纷纭的问题。 可以明确回答的一点仅仅是“性的权利”作爲一个重大课题，已经提出，且已受到部分人的关注，但离这个问题的解决还很遥远，尚有待於更多人挺身出来作更大的、不断的努力。 1976年，在美国旧金山建立了世界上第一个政府承认的可以授予三种博士学位的性学专业高等院校，"高级性学研究院"（The Institute for Advanced study of Human Sexuality，简写IASHS，网址 http://www.iashs.edu）.这个与传统方式有别的研究生院，获加州政府的批准（美国的高等院校全部由所在的州政府审批管理），招收研究生，可授给“性学硕士”（Master of Human Sexuality）、“性学教育博士”（Doctor of Education in Human Sexuality）、“性学博士”（Doctor of Human Sexuality）、“性学哲学博士”（Doctor of Philosophy in Human Sexuality）等高级学位。最近，又新开了“性公共卫生学硕士”（Master of Public Health in Human Sexuality）学位。这里的研究生来自世界上许多国家，年龄在二十几岁到七十几岁。这所以性学爲唯一专业的研究生院，至今在全世界仍然是独一无二的。但从这里开始的性学方面的博士学位，已在纽约大学等十多所美国大学开设了，说明这一学术领域已得到广泛的承认。 这个专门研究人类“性”方面的学府，有一些伦理学上的信念，是基於确认“性权利”乃“基本人权”的一部分。这个研究院提出的“基本的性权利”（Basic Sexual Rights），共十条，可以看成是一个“性权利”奋斗纲领，全文如下∶ BASIC SEXUAL RIGHTS / 基本的性权利 The ethical guidelines for the Institute are based on the belief that sexual rights are human rights. 高级性学研究院的伦理学原则，是基於“性权利”乃“基本人权”的信念。 1. The freedom of any sexual thought, fantasy or desire. 享有任何有关性的思想、幻想或欲望的自由。 2. The right to sexual entertainment, freely available in the marketplace, including sexually explicit materials dealing with the full range of sexual behavior. 享有得到性娱乐的权利，可在市场上自由地得到包括直接显示性行爲全部情节的性商品物资。 3. The right not to be exposed to sexual material or behavior. .享有免於看到性商品或性行爲的权利。 4. The right to sexual self-determination. 享有性自决权。 5. The right to seek out and engage in consensual sexual activity. 享有寻求并参与相互同意的性活动的权利。 6. The right to engage in sexual acts or activities of any kind whatsoever, providing they do not involve nonconsensual acts, violence, constraint, coercion or fraud. 享有进行不论什麽类型的性行爲或性活动的权利，只要这些性行爲或性活动不包含非相互同意的行动，没有暴力强迫、没有强制约束、没有　虐、没有欺诈。 7. The right to be free of persecution, condemnation, discrimination, or societal intervention in private sexual behavior. 享有私人性行爲不受迫害、责难、岐视和社会干扰的权利。 8. The recognition by society that every person, partnered or un-partnered, has the right to the pursuit of a satisfying consensual socio-sexual life free from political, legal or religious interference and that there need to be mechanisms in society where the opportunities of socio-sexual activities are available to the following: disabled persons; chronically ill persons; those incarcerated in prisons, hospitals or institutions; those disadvantaged because of age, lack of physical attractiveness, or lack of social skills; the poor and the lonely. 社会应确认∶每一个人，不论是有配偶的或是无配偶的，都有权利追求满意的、相互同意的社交-性生活，不受政治、法律或宗教的干预；并且，社会应有一定的安排，使下列各种人均有得到社交-性生活的机会∶残疾人、慢性病患者、处於监禁中的囚犯、住在医院等设施中的病人、因年纪而在性生活中处於不利地位的人、缺乏身体吸引力的人、缺乏社会技能的人、穷人、孤独的人。 9. The basic right of all persons who are sexually dysfunctional to have available nonjudgmental sexual health care. 所有性功能有障碍的人，都有得到不受指责的性保健的基本权利。 10. The right to control conception。 享有控制生育的权利. 这十条“性权利”，看来有些是某些社会或某些个人所难於接受或做到的。但是，可以认爲，这些“性权利”确实是符合人道主义的；似乎也可以说是反映了“性革命”所要达到或已达到的成果；并且，也可以说它是公平的，例如它既反映了色情品的赞成者的权利（第2条），也反映了色情品的反对者的权利（第3条）。 这一文件的中译本，由笔者译出，最早刊于在美国发行的中文报纸《世界日报》，後收入1987年出版的《性的社会观》一书中。台湾教育部发行的《性教育》（主题辅导工作坊研究手册）一书（郑玄藏教授主编，1994），全文引用。 显而易见，这十条只不过是美国性学界一些持性肯定观的前沿人物的理想而已。没有一个国家，没有一个政府，没有一个宗教，没有一个社会，现在可以接受所有条文，也没有一条，在世界上不引起强烈争议。例如，第10条"享有控制生育的权利"，在中华人民共和国是毫无问题的，在这里，控制生育已经不仅是权利，而是义务，法定的义务了；但在美国，即便在今天，控制生育的手段，例如人工堕胎，仍然受到许多民衆，许多宗教力量，许多政治力量的反对，强烈到屡用暴力，枪杀人工堕胎门诊医生，控制生育仍然不是受到法律保护的公民权利、人身权利。更不用说像第2条、第5条等等，在不少国家是直接受到法律的禁止和惩罚的。 后来, 世界性学会（W.A.S.）发出 西班牙瓦伦西亚“性人权宣言”,进一步提出全面的性权力诉求,并和性健康权紧密连在一起. 世界性学大会性权利宣言 性是人类富变化及动力的一个层面。是经由个体和社会之互动所建构。透过一个和谐 的人生历程，性表现在营造和强化人与人之间的关联。 性满足，包含自我愉悦，是人类身体、心理、智慧及灵魂健全的源头。性满足与性当中矛盾冲突及焦虑的解除相关，爲社会中个人的发展所需。 有鉴於此，我们极力主张社会应营造出能满足个体全然发展所需要的条件，并尊重下列性的权利∶ 1、自由的权利∶需排除在生活中不管任何时间及地点，所有对性强迫、剥削及虐待的形式。对抗性暴力的努力，是社会的先决条件。 2、对身体完整及安全的自主权利∶在戒绝任何类型的折磨、损毁及暴力的情形下，有对自我身体的支配及享乐的权利。 3、性平等的权利∶免除任何形式的差别待遇。不论在性、性别、年龄、种族、社会阶层、宗教或性取向等方面，均应对性的的差异性给予合理的尊重。 4、性健康的权利∶确保发展、研究及必备知识所需要的资源不至於匮乏。在防治爱滋病和性传播疾病方面，需要开发更多的研究和诊断与治疗的资源。 5、有获得充足、客观、正确的人类性资讯的权利，提供有关性生活中决择的指引。 6、完整性教育的权利（从出生至整个人生历程）∶所有社会制度与机构必须参与此一过程。 7、自由结合的权利∶有选择结婚、单身、离婚或建立其他形式性结合的权利。 8、做出自由及负责任的选择权利（关於生育史方面）∶对生孩子的数目、时间间隔及控制生育力方式均有选择的权利。所有的孩子都必须处在被爱与期待中。 9、隐私的权利∶在个人背景与社会道德规范下，对性生活有自主决定的权利。合理与满意的性经验，对人类的发展乃属必要。 人类的性，是人们彼此间最深切联结的起源，亦是个体、伴侣、家庭与社会健全的要素。因此，对性的人权的尊重，必须透过一切的方法来确保与发扬。（中译文引自∶《世界性文化图考》，刘达临, 中国友谊出版公司，2001年1月第一版，北京，四卷一函，第2309－2312页） Declaration of Sexual Rights Sexual Rights are Fundamental and Universal Human Rights Adopted in Hong Kong at the 14th World Congress of Sexology, August 26, 1999 Sexuality is an integral part of the personality of every human being. Its full development depends upon the satisfaction of basic human needs such as the desire for contact, intimacy, emotional expression, pleasure, tenderness and love. Sexuality is constructed through the interaction between the individual and social structures. Full development of sexuality is essential for individual, interpersonal, and societal well being. Sexual rights are universal human rights based on the inherent freedom, dignity, and equality of all human beings. Since health is a fundamental human right, so must sexual health be a basic human right. In order to assure that human beings and societies develop healthy sexuality, the following sexual rights must be recognized, promoted, respected, and defended by all societies through all means. Sexual health is the result of an environment that recognizes, respects and exercises these sexual rights. 1. The right to sexual freedom. Sexual freedom encompasses the possibility for individuals to express their full sexual potential. However, this excludes all forms of sexual coercion, exploitation and abuse at any time and situations in life. 2. The right to sexual autonomy, sexual integrity, and safety of the sexual body. This right involves the ability to make autonomous decisions about one's sexual life within a context of one's own personal and social ethics. It also encompasses control and enjoyment of our own bodies free from torture, mutilation and violence of any sort. 3. The right to sexual privacy. This involves the right for individual decisions and behaviors about intimacy as long as they do not intrude on the sexual rights of others. 4. The right to sexual equity. This refers to freedom from all forms of discrimination regardless of sex, gender, sexual orientation, age, race, social class, religion, or physical and emotional disability. 5. The right to sexual pleasure. Sexual pleasure, including autoeroticism, is a source of physical, psychological, intellectual and spiritual well being. 6. The right to emotional sexual expression. Sexual expression is more than erotic pleasure or sexual acts. Individuals have a right to express their sexuality through communication, touch, emotional expression and love. 7. The right to sexually associate freely. This means the possibility to marry or not, to divorce, and to establish other types of responsible sexual associations. 8. The right to make free and responsible reproductive choices. This encompasses the right to decide whether or not to have children, the number and spacing of children, and the right to full access to the means of fertility regulation. 9. The right to sexual information based upon scientific inquiry. This right implies that sexual information should be generated through the process of unencumbered and yet scientifically ethical inquiry, and disseminated in appropriate ways at all societal levels. 10. The right to comprehensive sexuality education. This is a lifelong process from birth throughout the life cycle and should involve all social institutions. 11. The right to sexual health care. Sexual health care should be available for prevention and treatment of all sexual concerns, problems and disorders. In The Promotion of Sexual Health of WHO, being part of a more positive approach and strategy, proposed a new system of values. The relation between health and human rights, developed from the 1990s on under the influence of Jonathan Mann (Mann et al., 1994; Parker, 1997), had the effect of defining health as a moral and political value. Health thus became one of the fundamental values of In the middle of the 1990s, Mann had even thought of creating an international political coalition (the "blue party") based on the ecology model of political activism (the "greens") in order to be more politically effective in the advocacy for health. The concept of sexual rights, supported by the WHO, is based on the Declaration of Sexual Rights issued by the WAS: 1. The right to sexual freedom. 2. The right to sexual autonomy, sexual integrity, and safety of the sexual body. 3. The right to sexual privacy. 4. The right to sexual equity. 5. The right to sexual pleasure. 6. The right to emotional sexual expression. 7. The right to sexually associate freely. 8. The right to make free and responsible reproductive choices. 9. The right to sexual information based upon scientific inquiry. 10. The right to comprehensive sexuality education. 11. The right to Sexual Health care. (Declaration of the 13th World Congress of Sexology, 1997, Valencia, Spain. Revised and approved by the General Assembly of the World Association for Sexology (WAS) on August 26th, 1999, during the 14th World Congress of Sexology, Hong Kong, People's Republic of China). (PAHO/WHO, 2000, p. 37) The Declaration of Sexual Rights defends a universal value system that overrides specific cultural differences. The action undertaken by international organizations fits explicitly into a perspective of social and cultural change, based on the idea of cultural progress towards the achievement of the ideals of health and freedom. The authors of the WHO document, thus, called for the development of an international consensus in favor of sexual rights. Human rights are inherent to human beings; however, recognition of inherent rights does not create rights per se. Human rights are above cultural values. If a particular culture has a practice that contravenes a human right, the cultural value should be changed, as in the case of the cultural practice of female genital mutilation. The human rights approach to health promotion has been explicitly stated in the case of the promotion of reproductive health. The recognition of sexual rights is evolving. Human rights are those principles that are universally perceived as protecting human dignity while promoting justice, equality, liberty, and life. Since protection of health is a basic human right, it follows that Sexual Health involves sexual rights. The expert working group strongly recommends that international organizations such as the WHO and other United Nations agencies promote and serve as advocates to achieve a consensus on the World Association for Sexology's statement of universal human sexual rights. (PAHO/WHO, 2000, p. 10) In this declaration of sexual rights, other violations of these sexual rights that might be due to less extreme situations than genital mutilation and which would not result in the same level of international consensus, including in industrialized countries, were not explicitly mentioned. I am thinking, for example, of adolescents' sexual relations outside of marriage and of the question of abstinence, which is the subject of political debates in the U.S. (Bancroft, 2002). A set of positive principles, which, when carefully read, clearly indicate that they are violated in several countries was repeated. On the other hand, these sexual rights are a normative construction of sexuality based on so-called universal principles. The association of sexual health and sexual rights is part of a strategy for building an international consensus in favor of a new sexual morality based on the principle and ultimate objective of health. The concept of responsible sexual behavior established moral criteria for behavior, which is to preserve and develop health and well-being. Responsible sexual behavior is expressed at individual, interpersonal and community levels. It is characterized by autonomy, mutuality, honesty, respectfulness, consent, protection, pursuit of pleasure, and wellness. The person exhibiting responsible sexual behavior does not intend to cause harm, and refrains from exploitation, harassment, manipulation and discrimination. A community promotes responsible sexual behaviors by providing the knowledge, resources and rights individuals need to engage in these practices. (PAHO/WHO, 2000, p. 8) This definition of the concept of responsible sexual behavior is evidence, more so than in other health fields, of the changing conceptions of the production and preservation of health that are now based on behavior change rather than medical intervention. As far as sexuality is concerned, the concept of sexual health places greater emphasis on behavior change under the rationality of health, which becomes the moral value. ----Alain Giami, Sexual Health: The emergence, development, and diversity of a concept, (Original is in French), Annual Review of Sex Research, 2002: 1-35.