Un falocentrismo sui generis
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Universidad Nacional de Rosario. Facultad de Psicología. Departamento de Psicoanálisis
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Las leyes Identidad de Género, Matrimonio Igualitario y Reproducción Asistida,
promulgadas en nuestro país en los últimos años, causaron una profunda transformación en las políticas de identidad,
visibilidad y respeto por las diferencias en
la Argentina. El nuevo estatuto legal del
matrimonio, que reconoce la posibilidad
de sexualidades y familiaridades fuera de
la biología y la heterosexualidad obligatoria, así como la libertad de elección del
propio género, son una fuente de debates
intelectuales a los cuales el psicoanálisis
no ha escapado.
En los desarrollos recientes sobre sexualidad humana, resuena con insistencia la
crítica al falocentrismo del psicoanálisis, como si éste fuera un privilegio del
hombre. Siempre se acusó al psicoanálisis de falocéntrico, pero en todo caso más
bien se lo ha pensado como penecéntrico.
¿Pero por qué el falo sería el mejor símbolo de lo sexual para los dos sexos? ¿Es
por la visibilidad del pene? Lo que Lacan
valoriza es que si el falo puede adoptar
un valor simbólico lo es debido a la detumescencia y no a su imagen turgente.
The Gender Identity, Equal Marriage and Assisted Reproduction Laws, promulgated in our country in recent years, caused a profound transformation in identity policies, visibility and respect for differences in Argentina. The new legal status of marriage, which recognizes the possibility of sexualities and familiarities outside biology and compulsory heterosexuality, as well as the freedom to choose one's own gender, are a source of intellectual debates to which psychoanalysis has not escaped. In recent developments on human sexuality, the critique of the phallocentricism of psychoanalysis resounds insistently, as if it were a privilege of man. Psychoanalysis has always been accused of phallocentric, but in any case it has been thought more of as a peniscentric one. But why would the phallus be the best symbol of the sexual for the both sexes? Is it because of the visibility of the penis? What Lacan values is that if the phallus can adopt a symbolic value it is due to detumescence and not to its turgid image. The authentic dismantling of phallocentrism is not to oppose identities that re-inscribe it and are multiplied in genres, but to make the logic of non-everything appears.
The Gender Identity, Equal Marriage and Assisted Reproduction Laws, promulgated in our country in recent years, caused a profound transformation in identity policies, visibility and respect for differences in Argentina. The new legal status of marriage, which recognizes the possibility of sexualities and familiarities outside biology and compulsory heterosexuality, as well as the freedom to choose one's own gender, are a source of intellectual debates to which psychoanalysis has not escaped. In recent developments on human sexuality, the critique of the phallocentricism of psychoanalysis resounds insistently, as if it were a privilege of man. Psychoanalysis has always been accused of phallocentric, but in any case it has been thought more of as a peniscentric one. But why would the phallus be the best symbol of the sexual for the both sexes? Is it because of the visibility of the penis? What Lacan values is that if the phallus can adopt a symbolic value it is due to detumescence and not to its turgid image. The authentic dismantling of phallocentrism is not to oppose identities that re-inscribe it and are multiplied in genres, but to make the logic of non-everything appears.
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