性權利,性健康和負責任的性行為

“性”是人的一種權利嗎？ 拉默爾（L.V. Ramer）寫了一本書，名叫《你在性方麵的人權法案——性抑製有害後果的分析》（1971年，紐約）。這本書共有十章，章名依次如下∶ 性恐懼的後果； 根源於性恐懼的社會問題； 有關人“性”的基本事實； 性驅力是侵略和暴力的中和力； 有關同性戀的基本事實； 青少年和成人性活動的危險被誇大了； 性恐懼的宗教起因； 教士對性的無知； 許多關於“性”的法律是對隱私的違章侵犯； 清除我們的性恐懼。 從書名和章目，便可以看出，拉默爾把“性”看成是人的一種基本權利。他說∶ 大多數性恐懼是沒有理由的恐懼。人在根本上是‘性’的，而且性乃是其生活運轉的中心。人的心身健康和幸福，有賴於一種沒有性的犯罪感和性恐懼的生活。我們稱之爲”性革命“的，實際上並不是革命，隻不過是對於加之”性欲望”的反自然的壓抑的反叛。真正的性革命將要包括全新的、現實的性道德標準，確認人生來便是‘性’的，確認‘性’乃是上帝爲了人的歡樂和幸福而賦予人的一種自然功能和人的本能；它將對於那些和現代生物學及心理學的事實與原理相衝突的宗教信念、刑法條文加以完全而徹底的修改；它將廢除那些把既不損害他人、亦不幹擾公衆福利的性活動也看成罪惡和犯罪的學說；它將清除所有不自然的羞恥、不自然的性犯罪感，以及不合理的性恐懼；它將確認性緊張得到充分釋放，乃是生理和心理健康的必要條件；它將確認性驅力乃是整個人類之愛的根源，這種愛將平衡以及中和來自人類天生驅力的侵略攻擊行爲；它將確認人類在生物學上便造成了是一種‘性’生物，性驅力乃是其生存的核心。 這段話大體上也表明了“性的權利”是什麽。簡單地說，性的權利就是一個人在不侵犯他人，也不危害公衆福利的條件下，有權表達和滿足其性愛和性欲，不必存有任何外加的犯罪感、羞恥感、不道德感和恐懼感。 問題在於什麽是“不侵犯他人，也不危害公衆福利”，人們所見分歧很大。例如，完全自願而彼此很滿意的“婚外性關係”，是不是侵犯了當事人的合法配偶？是不是危害了社會的婚姻、家庭製度？這些都是衆說紛紜的問題。 可以明確回答的一點僅僅是“性的權利”作爲一個重大課題，已經提出，且已受到部分人的關注，但離這個問題的解決還很遙遠，尚有待於更多人挺身出來作更大的、不斷的努力。 1976年，在美國舊金山建立了世界上第一個政府承認的可以授予三種博士學位的性學專業高等院校，"高級性學研究院"（The Institute for Advanced study of Human Sexuality，簡寫IASHS，網址 http://www.iashs.edu）.這個與傳統方式有別的研究生院，獲加州政府的批準（美國的高等院校全部由所在的州政府審批管理），招收研究生，可授給“性學碩士”（Master of Human Sexuality）、“性學教育博士”（Doctor of Education in Human Sexuality）、“性學博士”（Doctor of Human Sexuality）、“性學哲學博士”（Doctor of Philosophy in Human Sexuality）等高級學位。最近，又新開了“性公共衛生學碩士”（Master of Public Health in Human Sexuality）學位。這裏的研究生來自世界上許多國家，年齡在二十幾歲到七十幾歲。這所以性學爲唯一專業的研究生院，至今在全世界仍然是獨一無二的。但從這裏開始的性學方麵的博士學位，已在紐約大學等十多所美國大學開設了，說明這一學術領域已得到廣泛的承認。 這個專門研究人類“性”方麵的學府，有一些倫理學上的信念，是基於確認“性權利”乃“基本人權”的一部分。這個研究院提出的“基本的性權利”（Basic Sexual Rights），共十條，可以看成是一個“性權利”奮鬥綱領，全文如下∶ BASIC SEXUAL RIGHTS / 基本的性權利 The ethical guidelines for the Institute are based on the belief that sexual rights are human rights. 高級性學研究院的倫理學原則，是基於“性權利”乃“基本人權”的信念。 1. The freedom of any sexual thought, fantasy or desire. 享有任何有關性的思想、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. 享有得到性娛樂的權利，可在市場上自由地得到包括直接顯示性行爲全部情節的性商品物資。 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權利。 4. The right to sexual self-determination. 享有性自決權。 5. The right to seek out and engage in consensual sexual activity. 享有尋求並參與相互同意的性活動的權利。 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. 享有進行不論什麽類型的性行爲或性活動的權利，隻要這些性行爲或性活動不包含非相互同意的行動，沒有暴力強迫、沒有強製約束、沒有　虐、沒有欺詐。 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、責難、岐視和社會幹擾的權利。 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. 社會應確認∶每一個人，不論是有配偶的或是無配偶的，都有權利追求滿意的、相互同意的社交-性生活，不受政治、法律或宗教的幹預；並且，社會應有一定的安排，使下列各種人均有得到社交-性生活的機會∶殘疾人、慢性病患者、處於監禁中的囚犯、住在醫院等設施中的病人、因年紀而在性生活中處於不利地位的人、缺乏身體吸引力的人、缺乏社會技能的人、窮人、孤獨的人。 9. The basic right of all persons who are sexually dysfunctional to have available nonjudgmental sexual health care. 所有性功能有障礙的人，都有得到不受指責的性保健的基本權利。 10. The right to control conception。 享有控製生育的權利. 這十條“性權利”，看來有些是某些社會或某些個人所難於接受或做到的。但是，可以認爲，這些“性權利”確實是符合人道主義的；似乎也可以說是反映了“性革命”所要達到或已達到的成果；並且，也可以說它是公平的，例如它既反映了色情品的讚成者的權利（第2條），也反映了色情品的反對者的權利（第3條）。 這一文件的中譯本，由筆者譯出，最早刊於在美國發行的中文報紙《世界日報》，後收入1987年出版的《性的社會觀》一書中。台灣教育部發行的《性教育》（主題輔導工作坊研究手冊）一書（鄭玄藏教授主編，1994），全文引用。 顯而易見，這十條隻不過是美國性學界一些持性肯定觀的前沿人物的理想而已。沒有一個國家，沒有一個政府，沒有一個宗教，沒有一個社會，現在可以接受所有條文，也沒有一條，在世界上不引起強烈爭議。例如，第10條"享有控製生育的權利"，在中華人民共和國是毫無問題的，在這裏，控製生育已經不僅是權利，而是義務，法定的義務了；但在美國，即便在今天，控製生育的手段，例如人工墮胎，仍然受到許多民衆，許多宗教力量，許多政治力量的反對，強烈到屢用暴力，槍殺人工墮胎門診醫生，控製生育仍然不是受到法律保護的公民權利、人身權利。更不用說像第2條、第5條等等，在不少國家是直接受到法律的禁止和懲罰的。 後來, 世界性學會（W.A.S.）發出 西班牙瓦倫西亞“性人權宣言”,進一步提出全麵的性權力訴求,並和性健康權緊密連在一起. 世界性學大會性權利宣言 性是人類富變化及動力的一個層麵。是經由個體和社會之互動所建構。透過一個和諧 的人生曆程，性表現在營造和強化人與人之間的關聯。 性滿足，包含自我愉悅，是人類身體、心理、智慧及靈魂健全的源頭。性滿足與性當中矛盾衝突及焦慮的解除相關，爲社會中個人的發展所需。 有鑒於此，我們極力主張社會應營造出能滿足個體全然發展所需要的條件，並尊重下列性的權利∶ 1、自由的權利∶需排除在生活中不管任何時間及地點，所有對性強迫、剝削及虐待的形式。對抗性暴力的努力，是社會的先決條件。 2、對身體完整及安全的自主權利∶在戒絕任何類型的折磨、損毀及暴力的情形下，有對自我身體的支配及享樂的權利。 3、性平等的權利∶免除任何形式的差別待遇。不論在性、性別、年齡、種族、社會階層、宗教或性取向等方麵，均應對性的的差異性給予合理的尊重。 4、性健康的權利∶確保發展、研究及必備知識所需要的資源不至於匱乏。在防治愛滋病和性傳播疾病方麵，需要開發更多的研究和診斷與治療的資源。 5、有獲得充足、客觀、正確的人類性資訊的權利，提供有關性生活中決擇的指引。 6、完整性教育的權利（從出生至整個人生曆程）∶所有社會製度與機構必須參與此一過程。 7、自由結合的權利∶有選擇結婚、單身、離婚或建立其他形式性結合的權利。 8、做出自由及負責任的選擇權利（關於生育史方麵）∶對生孩子的數目、時間間隔及控製生育力方式均有選擇的權利。所有的孩子都必須處在被愛與期待中。 9、隱私的權利∶在個人背景與社會道德規範下，對性生活有自主決定的權利。合理與滿意的性經驗，對人類的發展乃屬必要。 人類的性，是人們彼此間最深切聯結的起源，亦是個體、伴侶、家庭與社會健全的要素。因此，對性的人權的尊重，必須透過一切的方法來確保與發揚。（中譯文引自∶《世界性文化圖考》，劉達臨, 中國友誼出版公司，2001年1月第一版，北京，四卷一函，第2309－2312頁） 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.