{"id":726,"date":"2023-12-31T19:28:00","date_gmt":"2023-12-31T18:28:00","guid":{"rendered":"https:\/\/www.repub.sk\/?p=726"},"modified":"2023-12-31T18:01:52","modified_gmt":"2023-12-31T17:01:52","slug":"o-existencii-ci-neexistencii-hranic-pluralitnych-sexualnych-a-rodovych-identit","status":"publish","type":"post","link":"https:\/\/www.repub.sk\/?p=726","title":{"rendered":"O existencii \u010di neexistencii hran\u00edc pluralitn\u00fdch sexu\u00e1lnych a rodov\u00fdch ident\u00edt"},"content":{"rendered":"\n

Defin\u00edcia a\u00a0artikul\u00e1cia probl\u00e9mov plurality sexu\u00e1lnych ident\u00edt \u00a0<\/strong><\/p>\n\n\n\n

Proces sk\u00famania hran\u00edc plurality sexu\u00e1lnych ident\u00edt je potrebn\u00e9 za\u010da\u0165 v\u0161eobecnej\u0161\u00edm r\u00e1mcom, ktor\u00fd zadefinuje na\u0161e nahliadanie na dan\u00fa problematiku a\u00a0vytvor\u00ed defini\u010dn\u00fd kontext reality a\u00a0jej z\u00e1kladn\u00fdch s\u00fa\u010dast\u00ed vpl\u00fdvaj\u00facich na rozhodovania jednotlivcov. T\u00ed s\u00fa koniec koncov objektom n\u00e1\u0161ho vedeck\u00e9ho b\u00e1dania, ke\u010f\u017ee element\u00e1rna rozhodovacia mo\u017enos\u0165, ktor\u00e1 sa t\u00fdka jednozna\u010dne aj oblasti ident\u00edt, spad\u00e1 do ich \u010dinnosti. Uskuto\u010dnenie spom\u00ednanej mo\u017enosti rozhodn\u00fa\u0165 sa, je v\u00a0soci\u00e1lnom prostred\u00ed vyjadrovan\u00e9 prostredn\u00edctvom druhov komunik\u00e1ci\u00ed. Medzi ne zaradzujeme verb\u00e1lnu komunik\u00e1ciu, spo\u010d\u00edvaj\u00facu v\u00a0dorozumievan\u00ed sa jazykom v \u00a0interperson\u00e1lnom styku, kedy jednotlivci m\u00f4\u017eu tak\u00fdmto sp\u00f4sobom vyjadrova\u0165 svoje presved\u010denie oh\u013eadom diferenci\u00e1cie sexu\u00e1lnej identity. Schopnos\u0165 tento druh \u0161pecifickej inakosti alebo podobnosti vo\u010di ostatn\u00fdm \u010dlenom spolo\u010dnosti m\u00f4\u017eu v\u0161ak jednotliv\u00ed \u010dlenovia vyjadri\u0165 rovnako prostredn\u00edctvom neverb\u00e1lnej komunik\u00e1cie, zalo\u017eenej na gestikul\u00e1cii, mimike, re\u010di tela alebo celkov\u00e9ho zov\u0148aj\u0161ku danej osoby.[1]<\/a><\/p>\n\n\n\n

Na nami sk\u00faman\u00fa problematiku tak m\u00f4\u017eeme hlavne v\u00a0s\u00favislosti s\u00a0verb\u00e1lnou komunik\u00e1ciou aplikova\u0165 takzvan\u00fa generat\u00edvnu lingvistiku \u010di gramatiku, ktorej autorom je americk\u00fd lingvista, kognit\u00edvny vedec \u010di filozof Noam Chomsky<\/em>. Pr\u00edvlastok generat\u00edvna nez\u00edskal tento koncept n\u00e1hodne. Aby sme toti\u017e mohli o\u00a0gramatike ktor\u00e9hoko\u013evek z\u00a0jazykov tvrdi\u0165, \u017ee popisuje \u0161trukt\u00faru dan\u00e9ho jazyka, mus\u00ed by\u0165 za jej pomoci mo\u017en\u00e9 vytvori\u0165 alebo vygenerova\u0165, z\u00a0\u010doho poch\u00e1dza aj samotn\u00fd term\u00edn, v\u0161etky prijate\u013en\u00e9 vety a\u00a0z\u00e1rove\u0148 \u017eiadne in\u00e9. Dan\u00e1 defin\u00edcia sa vz\u0165ahuje nielen na prirodzen\u00e9 jazyky ako sloven\u010dina \u010di angli\u010dtina, ale rovnako aj na form\u00e1lne jazyky, ak\u00fdm je napr\u00edklad jazyk logiky. Spom\u00ednan\u00e9 slovo generova\u0165 je v\u00a0tomto pr\u00edpade mo\u017en\u00e9 pochopi\u0165 aj ako h\u013eadanie v\u00fdsledku na z\u00e1klade vstupn\u00fdch inform\u00e1ci\u00ed. Na tento proces pou\u017eijeme ur\u010dit\u00e9 pravidlo, napr\u00edklad pri oper\u00e1cii 1+2=3 predstavuj\u00fa \u010d\u00edsla 1 a\u00a02 vstupn\u00fa inform\u00e1ciu, znak + vyjadruje pravidlo a\u00a0\u010d\u00edslo 3 v\u00fdsledok.[2]<\/a><\/p>\n\n\n\n

Ke\u010f\u017ee je hlavnou ot\u00e1zkou v\u00fdskumu samotn\u00e1 existencia mo\u017en\u00e9ho vyjadrovan\u00e9ho pocitu pr\u00edslu\u0161nosti k\u00a0jednej z\u00a0extenz\u00edvnych a\u00a0mnoho pluralitn\u00fdch ident\u00edt nezost\u00e1va n\u00e1m ni\u010d in\u00e9, ako nadviaza\u0165 na Chomsk\u00e9ho<\/em> generat\u00edvnu gramatiku Plat\u00f3novou <\/em>te\u00f3riou ide\u00ed alebo foriem. \u0160panielsky filozof Eduardo Ac\u00edn Dal Maschio<\/em>[3]<\/a> vysvet\u013euje tento aj nami anachronick\u00fd defini\u010dn\u00fd rozpor ako snahu o\u00a0vyhnutie sa nespr\u00e1vnej interpret\u00e1cii Plat\u00f3novho<\/em> myslenia. Pod\u013ea jeho tvrdenia je d\u00f4le\u017eit\u00e9 zd\u00f4razni\u0165, \u017ee Plat\u00f3n<\/em> nemysl\u00ed ideami plody mysle alebo v\u00fdsledky na\u0161ich ment\u00e1lnych procesov \u010di samotn\u00e9ho ega n\u00e1\u0161ho ja. Idey predstavuj\u00fa skuto\u010dn\u00e9 s\u00facna, existuj\u00face nez\u00e1visle na tom, \u010di ich niekto vid\u00ed alebo si ich mysl\u00ed. Tu sa dost\u00e1vame k\u00a0prv\u00e9mu probl\u00e9mu v\u00a0r\u00e1mci sk\u00famania plurality sexu\u00e1lnych ident\u00edt. Ak toti\u017e jednotliv\u00e9 extenz\u00edvne identity funguj\u00fa ako v\u0161eobecn\u00e9 predik\u00e1tory, mala by existova\u0165 schopnos\u0165 ich vyjadrenia za pomoci vety: \u201etoto je moja identita,\u201c a\u00a0taktie\u017e by v\u00a0plat\u00f3nskej filozofii jestvoval len jeden ich exempl\u00e1rny pr\u00edklad.[4]<\/a> Pr\u00e1ve v\u00a0tomto bode zlyh\u00e1va test Chomsk\u00e9ho<\/em> generat\u00edvnej gramatiky, preto\u017ee typick\u00e9 rodov\u00e9 ozna\u010denia ako on, ona, ono \u010di oni nemusia sta\u010di\u0165 na spr\u00e1vne ozna\u010denie nekone\u010dnej plurality ident\u00edt jednotlivcov. Z\u00a0toho vypl\u00fdva nemo\u017enos\u0165 vytvorenia v\u0161etk\u00fdch prijate\u013en\u00fdch viet. A\u00a0tu pred nami vyst\u00e1va d\u00f4le\u017eit\u00e1 ot\u00e1zka. Je uveden\u00e1 skuto\u010dnos\u0165 produktom aplik\u00e1cie orwellovsk\u00e9ho newspeaku, ktor\u00e9ho cie\u013eom je elimin\u00e1cia ist\u00fdch ozna\u010den\u00ed za \u00fa\u010delom vytvorenia jednotn\u00e9ho ozna\u010denia pre viacer\u00e9 \u010dinnosti, tak ako v\u00a0sl\u00e1vnom rom\u00e1ne?[5]<\/a> Alebo ide len o v\u00fdsledok ur\u010dit\u00e9ho procesu?
<\/strong><\/p>\n\n\n\n

Fenomenologicko-ontologick\u00fd poh\u013ead na slobodu vytv\u00e1rania pluralitn\u00fdch sexu\u00e1lnych ident\u00edt<\/strong><\/p>\n\n\n\n

Na kan\u00e1l Big Think<\/em>, ktor\u00fd sa zameriava na realiz\u00e1ciu rozhovorov s\u00a0najv\u00e4\u010d\u0161\u00edmi myslite\u013emi s\u00fa\u010dasnosti,[6]<\/a> bola polroka dozadu pozvan\u00e1 americk\u00e1 filozofka Judith Butlerov\u00e1<\/em>. Ako sama uv\u00e1dza, v\u00a0kruhoch opl\u00fdvaj\u00facich nen\u00e1vis\u0165ou vo\u010di my\u0161lienkam t\u00fdkaj\u00facim sa neobmedzenej plurality sexu\u00e1lnych \u010di rodov\u00fdch ident\u00edt, v\u00a0s\u00fa\u010dasnosti zosobnen\u00fdch a\u00a0zn\u00e1mych najm\u00e4 pod pojmom gender, je \u010dastokr\u00e1t uv\u00e1dzan\u00e1 ako autorka tejto takzvanej pohromy. Aj napriek tomu sama tvrd\u00ed, \u017ee m\u00e1 k\u00a0spom\u00ednan\u00e9mu presved\u010deniu negat\u00edvne stanovisko a\u00a0odkazuje na jej predchodcov, uzn\u00e1va svoj v\u00fdrazn\u00fd vplyv na dan\u00fa tematiku, napr\u00edklad v\u00a0s\u00favislosti s\u00a0jej dielom Trampoty s\u00a0rodom<\/em>. N\u00e1sledne sa nech\u00e1va po\u010du\u0165, \u017ee v\u00a0danej problematike m\u00e1 ka\u017ed\u00fd svoju te\u00f3riu, pri\u010dom jej nez\u00e1le\u017e\u00ed na tom, ktor\u00e1 z\u00a0nich je spr\u00e1vna a\u00a0ktor\u00e1 nie, preto\u017ee \u00fatok na tento my\u0161lienkov\u00fd r\u00e1mec je z\u00e1rove\u0148 \u00fatokom na demokraciu. Pod\u013ea Butlerovej<\/em> je tomu tak preto, lebo jednotliv\u00e9 indiv\u00eddu\u00e1 disponuj\u00fa slobodou umo\u017e\u0148uj\u00facou \u017ei\u0165 lep\u0161\u00ed \u017eivot, po\u010das ktor\u00e9ho m\u00f4\u017eu by\u0165 \u013eudsk\u00e9 tel\u00e1 slobodnej\u0161ie vo viacer\u00fdch aspektoch t\u00fdkaj\u00facich sa ich sexu\u00e1lnej \u010di emocion\u00e1lnej roviny. \u00dastredn\u00fdm pojmom je tak sloboda.[7]<\/a><\/p>\n\n\n\n

Fenomenologicko-ontologickej podstate pojmu sloboda sa vo svojom pokuse o\u00a0fenomenologick\u00fa ontol\u00f3giu venoval \u010desk\u00fd filozof Miloslav Bedn\u00e1\u0159<\/em>. E\u0161te pred jej rozborom aplikovan\u00fdm na nami sk\u00faman\u00fd koncept potencion\u00e1lnych hran\u00edc pluralitn\u00fdch sexu\u00e1lnych ident\u00edt je d\u00f4le\u017eit\u00e9 poznamena\u0165, \u017ee nemeck\u00fd filozof Georg Wilhelm Friedrich Hegel<\/em> hovoril v\u00a0s\u00favislosti s\u00a0veden\u00edm a\u00a0zmyslovou istotou o\u00a0takzvanom veden\u00ed pre ono a\u00a0veden\u00ed pre n\u00e1s, pri\u010dom vedenie pre ono predstavovalo formu vedenia spadaj\u00facu pod vedenie pre n\u00e1s.[8]<\/a> V\u00a0r\u00e1mci n\u00e1\u0161ho v\u00fdskumu je tento poznatok ur\u010duj\u00faci najm\u00e4 kv\u00f4li vedeniu indiv\u00eddua, ktor\u00e9 k\u00a0nemu dospieva aj po\u010das procesu vytv\u00e1rania nami sk\u00faman\u00fdch ident\u00edt. Extrahovan\u00edm Heglovej<\/em> fenomenol\u00f3gie a\u00a0jej presunutiu sp\u00e4\u0165 k\u00a0fenomenologickej ontol\u00f3gii slobody Miloslava Bedn\u00e1\u0159a<\/em> sa dostaneme k\u00a0d\u00f4le\u017eitej synt\u00e9ze. Fenom\u00e9n slobody pova\u017euje spomenut\u00fd \u010desk\u00fd filozof za vrcholn\u00fd fenomenologicko-ontologick\u00fd fenom\u00e9n. Ten spo\u010d\u00edva v\u00a0pohybe zjavovania sa a\u00a0ukazovania sa, odohr\u00e1vaj\u00faceho sa v pluralite odkr\u00fdvaj\u00facich sa poznan\u00ed, existuj\u00facich u\u00a0\u013eudsk\u00fdch indiv\u00eddu\u00ed.[9]<\/a> Ak teda ide v\u00a0procese slobodn\u00e9ho konania o\u00a0 odkr\u00fdvanie u\u017e existuj\u00facich skuto\u010dnost\u00ed, nesk\u00f4r vyjadren\u00fdch ako poznan\u00ed, mohlo by d\u00f4js\u0165 k\u00a0tomuto procesu aj po\u010das b\u00e1dania vlastn\u00e9ho ja v\u00a0kontexte sexu\u00e1lnej identity.<\/p>\n\n\n\n

Tu sa dost\u00e1vame k\u00a0mo\u017en\u00e9mu akceptovaniu my\u0161lienok spojen\u00fdch s\u00a0pluralitn\u00fdmi sexu\u00e1lnymi alebo rodov\u00fdmi identitami a\u00a0ich neohrani\u010dite\u013enosti. Z\u00e1merne pr\u00e1ve v\u00a0tejto \u010dasti uv\u00e1dzame obidve zo sk\u00famate\u013en\u00fdch ident\u00edt. Mnoho odborn\u00edkov na t\u00fato t\u00e9mu by pravdepodobne kritizovalo doteraj\u0161\u00ed obsah na\u0161ej pr\u00e1ce. Dedukujeme tak hlavne preto, \u017ee doteraz sme nepristupovali k\u00a0v\u00fdraznej\u0161iemu odli\u0161ovaniu sexu\u00e1lnych \u010di rodov\u00fdch ident\u00edt, \u010do je pri poh\u013eade na dostupn\u00e9 te\u00f3rie predstavovan\u00e9 jednotlivcom disponuj\u00facim ist\u00fdmi neistotami v\u00a0t\u00fdchto oblastiach nemo\u017en\u00e9. Pr\u00e1ve im je odpor\u00fa\u010dan\u00e9 k\u00a0probl\u00e9mom sexu\u00e1lnej orient\u00e1cie, rodovej identity ale aj rodu samotn\u00e9ho pristupova\u0165 oddelene.[10]<\/a> No malo by k\u00a0oddelen\u00e9mu pr\u00edstupu naozaj doch\u00e1dza\u0165?<\/p>\n\n\n\n

T\u00fato defini\u010dno-procesn\u00fa vadu v\u00a0pr\u00edpade sexu\u00e1lnych a\u00a0rodov\u00fdch ident\u00edt konfrontuje aj slovinsk\u00fd filozof a\u00a0kult\u00farny teoretik Slavoj \u017di\u017eek<\/em> v\u00a0jeho sk\u00faman\u00ed re\u00e1lna sexu\u00e1lnej diferencie. Jeho argumenty s\u00fa smerovan\u00e9 vo\u010di u\u017e spom\u00ednanej Judith Butlerovej<\/em> a\u00a0jej tvrdeniam oh\u013eadom vzniku sexu\u00e1lneho oddelenia na z\u00e1klade \u0161truktur\u00e1lneho nedostatku vo\u010di opa\u010dn\u00e9mu pohlaviu, ktor\u00e9 umo\u017e\u0148uje pohlavn\u00e9 sebauvedomenie v\u00a0\u017eivote jednotlivca. \u017di\u017eek <\/em>sa stavia vo\u010di Butlerovej <\/em>prizmou svojho u\u010dite\u013ea a\u00a0psychoanalytika Jacquesa Lacana, <\/em>kedy na rozdiel od nej nesp\u00e1ja sexu\u00e1lnu diferenci\u00e1ciu a\u00a0heterosexu\u00e1lnu normu, ktor\u00e1 ur\u010duje \u010do m\u00e1 by\u0165 mu\u017e alebo \u017eena. Naopak, Lacanov\u00fdm<\/em> nahliadan\u00edm kon\u0161tatuje, \u017ee sexu\u00e1lna diferencia je re\u00e1lna v\u00a0zmysle toho, \u017ee sa ned\u00e1 spr\u00e1vne symbolizova\u0165 alebo transportova\u0165 do symbolickej formy. Odch\u00fdlky od dominantnej sexu\u00e1lnej identifik\u00e1cie tu tak neexistuj\u00fa z\u00a0d\u00f4vodu zlyhania zavedenia heterosexu\u00e1lnej diferencie ako normy alebo zadefinovania sexu\u00e1lnej diferencie ako hlavn\u00e9ho referen\u010dn\u00e9ho bodu. Je to pr\u00e1ve medzera medzi re\u00e1lnou sexu\u00e1lnou diferenciou a\u00a0heterosexu\u00e1lnymi symbolick\u00fdmi normami, ktor\u00e1 umo\u017e\u0148uje ich vznik. Aj napriek tomu, \u017ee \u017di\u017eek<\/em> n\u00e1sledne poukazuje na odli\u0161nos\u0165 sexu\u00e1lnej diferencie a\u00a0soci\u00e1lnej kon\u0161trukcie genderu, na z\u00e1klade spom\u00ednanej tretej medzi priestorovej dimenzie, uveden\u00edm tejto formuly do kontextu Hegelovho<\/em> vedenia pre ono a\u00a0vedenia pre ja sa dostaneme k\u00a0n\u00e1\u0161mu z\u00e1veru.[11]<\/a><\/p>\n\n\n\n

Nie je to pr\u00e1ve t\u00fdm, \u017ee ona medzera je vypr\u00e1zdnen\u00fdm priestorom zakr\u00fdvaj\u00facim toto\u017enos\u0165 medzi re\u00e1lnou sexu\u00e1lnou diferenciou a\u00a0heterosexu\u00e1lnymi symbolick\u00fdmi normami? Je s\u00edce pravdou, \u017ee tieto dva body stoja na opa\u010dn\u00fdch koncoch. No ako v\u00a0pr\u00edpade te\u00f3rie podkovy,[12]<\/a> ktorej nevyjadrujeme t\u00fdmto pr\u00edkladom s\u00fahlasn\u00e9 stanovisko, s\u00fa proti\u013eahl\u00e9 konce v\u00a0najv\u00e4\u010d\u0161ej bl\u00edzkosti. Ist\u00e1 medzera tu samozrejme re\u00e1lne existuje a\u00a0jej v\u00fdskyt v\u00a0podobe odli\u0161n\u00fdch sexu\u00e1lnych ident\u00edt tu v\u00a0malej miere jestvoval po cel\u00fa hist\u00f3riu. Nadmern\u00fa po\u010detnos\u0165 v\u00a0poslednom obdob\u00ed v\u0161ak sp\u00f4sobuje absentovanie st\u00e1lej a\u00a0ur\u010ditej identity, \u010d\u00edm sa str\u00e1ca v\u00a0Hegelovom<\/em> duchu ako vedenie pre ja, tak vedenie pre ono. T\u00fdm vznik\u00e1 v\u00e1kuum v\u00a0r\u00e1mci identity, ktor\u00e9 m\u00f4\u017ee by\u0165 nahraden\u00e9 hoci\u010d\u00edm, \u010do vytv\u00e1ra priestor pre nekone\u010dn\u00e9 mno\u017estvo fluidn\u00fdch sexu\u00e1lnych ident\u00edt. Strata identity m\u00f4\u017ee by\u0165 d\u00f4sledkom viacer\u00fdch faktorov, \u010di u\u017e ide o zl\u00fa soci\u00e1lnu situ\u00e1ciu alebo aj o individu\u00e1lnej\u0161ie faktory, ak\u00fdmi s\u00fa pon\u00ed\u017eenie, \u0161ikana a\u00a0podobne. Jazykov\u00e1 ne\u00faplnos\u0165, ktor\u00fa sme uviedli v\u00a0predo\u0161lej \u010dasti v\u0161ak nazna\u010duje, \u017ee v\u00a0tomto konkr\u00e9tnom pr\u00edpade nejde o\u00a0d\u00f4sledok ist\u00e9ho procesu ale vznik\u00e1 v\u00a0n\u00e1s nepr\u00edjemn\u00fd pocit, \u017ee tento exaktn\u00fd v\u00fdvoj je sk\u00f4r niekoho z\u00e1ujmom.<\/p>\n\n\n\n

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[1] \u010cERNAJ, T.: Komunik\u00e1cia \u2013<\/em> druhy, funkcie a v\u00fdznam komunik\u00e1cie<\/em>. [online], [cit. 27\/12\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.euroekonom.sk\/marketing\/komunikacia\/>.<\/p>\n\n\n\n

[2] VERSACE, S.: Chomsky. Jazyk, znalosti a\u00a0svoboda<\/em>. Praha: Emse Publishing, 2023, s. 18.<\/p>\n\n\n\n

[3] EDUARDO ACIN DAL MASCHIO<\/em>. [online], [cit. 27\/12\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.lavanguardia.com\/libros\/autores\/eduardo-acin-dal-maschio-20105057>.<\/p>\n\n\n\n

[4] DAL MASCHIO, E.: Plat\u00f3n. Pravda je jinde<\/em>. Praha: Emse Publishing, 2022, s. 54-55.<\/p>\n\n\n\n

[5] Newspeak<\/em>. [online], [cit. 27\/12\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.britannica.com\/art\/newspeak>. \u00a0<\/p>\n\n\n\n

[6] BIG THINK<\/em>. [online], [cit. 27\/12\/2023]. Dostupn\u00e9 na internete: <https:\/\/bigthink.com\/>.\u00a0<\/p>\n\n\n\n

[7] Big Think: Berkeley professor explains gender theory | Judith Butler<\/em>. [online], [cit. 27\/12\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.youtube.com\/watch?v=UD9IOllUR4k>.<\/p>\n\n\n\n

[8] BOS\u00c1KOV\u00c1, K.: Heidegger a Hegelova Fenomenol\u00f3gia ducha<\/em>. [online], [cit. 27\/12\/2023]. Dostupn\u00e9 na internete: <https:\/\/digilib.phil.muni.cz\/sites\/default\/files\/pdf\/137298.pdf>. \u00a0<\/p>\n\n\n\n

[9] BEDN\u00c1\u0158, M.: Pohyb a\u00a0\u0159\u00e1d. pokus o\u00a0fenomenologickou ontologii<\/em>. Praha: Togga, 2018, s. 301.<\/p>\n\n\n\n

[10] Exploring Your Sexuality: 10 Tips From a\u00a0Therapist<\/em>. [online], [cit. 27\/12\/2023]. Dostupn\u00e9 na internete: <https:\/\/www.choosingtherapy.com\/exploring-your-sexuality\/>.\u00a0 \u00a0<\/p>\n\n\n\n

[11] \u017dI\u017dEK, S.: Nepolapiteln\u00fd subjekt. Chyb\u011bj\u00edci st\u0159ed politick\u00e9 ontologie<\/em>. Chomutov: L. Marek, 2007, s. 291-293.<\/p>\n\n\n\n

[12] WRIGHT, L.: Horseshoe Theory: Why the Radical Left and Right Are the Same<\/em>. [online], [cit. 27\/12\/2023]. Dostupn\u00e9 na internete: <https:\/\/soapboxie.com\/us-politics\/horseshoe-theory-political-left-and-right>. \u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

Defin\u00edcia a\u00a0artikul\u00e1cia probl\u00e9mov plurality sexu\u00e1lnych ident\u00edt \u00a0 Proces sk\u00famania hran\u00edc plurality sexu\u00e1lnych ident\u00edt je potrebn\u00e9 za\u010da\u0165 v\u0161eobecnej\u0161\u00edm r\u00e1mcom, ktor\u00fd zadefinuje na\u0161e nahliadanie na dan\u00fa problematiku a\u00a0vytvor\u00ed defini\u010dn\u00fd kontext reality a\u00a0jej z\u00e1kladn\u00fdch s\u00fa\u010dast\u00ed vpl\u00fdvaj\u00facich na rozhodovania jednotlivcov. 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