Критика Сингер указывает, что использование самоадвокатами терминологии, центрированной на мозг, привело к замалчиванию индивидуальных и институциональных аспектов, которые стоило бы обсуждать открыто. Мозг--«ограничивающая метафора» [Martin 2009], не раскрытая по отношению к другим областям знания. Тождественность мозга ведет к сокрытию внутренних конфликтов, защитных отрицаний, вытеснений и прочих неприятных процессов, осознанных или протекающих бессознательно. Багатэл [2007: 423] отмечает в своем описании позитивной интерпретации Беном аутичной идентичности, что задача скоординировать разные дискурсы по отношению к себе создавала «много трудностей--угнетенность, беспокойство и сенсорную перегрузку, и он отчаянно желал облегчения». Один человек с биполярным расстройством, который информировал Эмили Мартин [2009: 16], отметил, что «в моем мозгу есть здоровье и болезнь, сила и слабость, тьма и свет». Самоадвокаты склонны игнорировать внутренний драматизм и то, на что указывает Сингер [2007]: «не все к лучшему в этом дивном новом мире, который рисует “нейронаучная революция”». К тому же некоторые представители движения антипсихиатрии «опасаются, что движение за нейроразнообразие слишком легко принимает неврологическую и медицинскую модель человеческого поведения в целом» http://everything2.com/title/neurotypical. Хотя, с одной стороны, восприятие себя как церебрального субъекта поддерживает чувство идентичности и помогает снять социальное клеймо, часто связанное с психической патологией; с другой стороны, оно может солипсически сузить понятие, что значит быть личностью. Таковы в общем дилеммы и противоречия движения за нейроразнообразие. Поиск сторонниками этого движения общности и отношений создает противоречие с редукционизмом их политики идентичности, в рамках которой собственное «я» возникает из устройства мозга.
Движение за нейроразнообразие может послужить решающим доводом для тех, кто считает, что «нейронауки окончательно разрушили иудейско-христианский образ человека» и тем самым породили этический вакуум, в котором нечему «объединить общество и обеспечить социальную почву для нравственной интуиции и ценностей» [Metzinger 2009: 213] Я признателен Николасу Лэнглитцу за то, что он обратил мое внимание на этот источник.. Мы, напротив, видим, как солипсистская и редукционистская идеология, превращающая людей в церебральные субъекты, послужила основой для формирования идентичности наряду с социальными и общественными сетями. Мы могли бы перефразировать Фуко и сказать, что каждый диспозитив знания/власти, функционирующий как механизм подчинения, открывает возможности для сопротивления. Поэтому аутичные самоадвокаты должны искать равновесие между собственной политикой церебральной идентичности и поиском значимых форм социального общения Радикализм некоторых самоадвокатов в США, Канаде и Австралии, похоже, склоняется к «темной стороне» политики идентичности, утверждая существенность неврологического своеобразия и типологизации мозговых различий, чего, кажется, нет в таких странах, как Франция и Бразилия..
Литература
идентичность церебральный аутистический антропологический
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