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Ka'idojin Jima'i

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Ka'idojin Jima'i
academic discipline (en) Fassara
Bayanai
Ƙaramin ɓangare naethics (en) Fassara
Fuskarsex education (en) Fassara
Is the study of (en) Fassarasexual morality (en) Fassara

Ɗabi'un jima'i (wanda kuma aka sani da ɗabi'un jima'i ko ɗabi'un jima'i ) wani reshe ne na falsafa wanda ke la'akari da ɗabi'un ko ɗabi'un ɗabi'un jima'i na ɗan adam . [1] Ɗabi'un jima'i suna neman fahimtar, kimantawa, da kuma sukar alaƙar mutane da ayyukan jima'i daga mahangar zamantakewa, al'adu, da falsafa. Wasu mutane suna ɗaukar fannoni na jima'i na ɗan adam kamar gano jinsi da yanayin jima'i, da kuma yarda, dangantakar jima'i da haihuwa, a matsayin abubuwan da ke haifar da batutuwan ɗabi'un jima'i.

A tarihi, ra'ayoyin da ake da su game da abin da ake ɗauka a matsayin ɗabi'ar jima'i suna da alaƙa da koyarwar addini da falsafa. [2] Kwanan nan, juyin juya halin jima'i ya ƙalubalanci ƙa'idodin ɗabi'a na gargajiya, kuma ƙungiyar mata ta jaddada zaɓi da yarda da kai a cikin ayyukan jima'i, musamman ga mata.

Kalmomi da mahallin falsafa

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Kalmomin ɗabi'a da ɗabi'a galibi ana amfani da su a musayar ra'ayi, amma wani lokacin ɗabi'a tana da alaƙa da hulɗar mutane kuma ana amfani da ɗabi'a don rufe tambayoyin da suka shafi mutane da kuma waɗanda suka shafi su.

Hanyoyi daban-daban na ɗabi'a masu amfani suna da ra'ayoyi daban-daban game da ɗabi'a ta asali, misali:

  • Rashin bin ƙa'idodin ɗabi'a shine ra'ayin ɗabi'a na meta-ethic cewa babu abin da ke daidai ko kuskure a zahiri, kuma duk hukunce-hukuncen ƙima ko dai gina ɗan adam ne ko kuma ba shi da ma'ana.
  • Dangantaka tsakanin ɗabi'a ita ce ra'ayin da ke nuna cewa hukunce-hukuncen ɗabi'a suna da alaƙa da ra'ayin mutum. A wasu lokuta wannan kawai bayani ne, a wasu lokutan kuma wannan hanyar ta zama ta al'ada - ra'ayin cewa ya kamata a yi hukunci kan ɗabi'a bisa ga imanin kowace al'ada da ayyukanta.
  • Tsarin ɗabi'a na duniya baki ɗaya shine ra'ayin ɗabi'a na meta-ethic cewa hukunce-hukuncen ɗabi'a gaskiya ne ko ƙarya, cewa kowa ya kamata ya yi aiki bisa ga tsarin ɗabi'a iri ɗaya. [3]

Tambayoyi da yawa masu amfani sun taso game da jima'i na ɗan adam, kamar ko ya kamata a aiwatar da ƙa'idodin jima'i ta hanyar doka, ko a ba da amincewar zamantakewa, ko a canza su.

Ra'ayoyi da ci gaban tarihi

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Addini

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Matar da aka Kama a Zina ta Rembrandt ta nuna Yesu da matar da aka kama a zina . Addini yana shafar ra'ayoyi kan batutuwan da suka shafi ɗabi'un jima'i, gami da zina .

A tarihi ɗabi'a da addini suna da alaƙa sosai. Ɗabi'ar addini galibi tana ɗaukar jima'i a matsayin abin ƙyama, inda "... masana falsafar Kirista suka yi Allah wadai da shi". [1]

Kiristanci

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Mazhabobin Kirista gabaɗaya suna da'awar cewa ɗabi'ar jima'i an bayyana ta ne ta hanyar dokokin halitta, Littafi Mai Tsarki da al'ada. [4]

Haɗin kan ma'aurata a cikin aure da haihuwa muhimman abubuwa ne a cikin ɗabi'un jima'i na Kirista, musamman a cikin koyarwar Cocin Katolika. [5]

St. Thomas Aquinas da St. Augustine sun kasance wasu daga cikin manyan mutane wajen inganta ɗabi'un Kirista. Augustine ya jaddada aminci, zuriya, da kuma ibada a matsayin kayan ɗabi'un jima'i. [4] Thomas Aquinas ya haɓaka tunanin Augustine don nuna cewa ya kamata a fahimci waɗannan a matsayin ƙarshen aure guda uku, kuma ya sanya su a jerin mahimmanci, tare da haihuwa a matsayin babban ƙarshen.

Falsafa

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Har sai lokacin zamani ya kasance ana ɗaukar jima'i a matsayin wani abu mai kyau a tarihin falsafar yamma: "Plato ya raina shi, yana jayayya cewa ya kamata ya kai ga wani abu mafi girma ko mafi kyau (Phaedrus, Symposium), Aristotle bai ambaci hakan ba kwata-kwata, kuma masana falsafar Kirista sun yi Allah wadai da shi." Babban batu a cikin falsafar jima'i kuma wanda ya shafi batun matsayin ɗabi'a na jima'i shine rashin yarda, inda rashin yarda da jima'i shine ɗaukar mutum a matsayin abin jima'i kawai. Manufar ta samo asali ne daga falsafar ɗabi'a ta Kant, kuma masu tunani da yawa na zamani sun yi amfani da ita don suka da kuma nazarin batutuwa daban-daban na ɗabi'a da suka shafi jima'i, kamar batsa.

Kant yana ɗaukar jima'i a matsayin abin da aka yarda da shi kawai a cikin yanayin auren mace da namiji, na tsawon rai, da kuma auren mace ɗaya, yayin da duk wani jima'i da aka yi a waje da wannan mahallin ana ɗaukarsa a matsayin abin da ba daidai ba ne a ɗabi'a . Wannan ya faru ne saboda fassarar Kant na Nau'in ...   Mafita ga matsalar rashin yarda da jima'i gabaɗaya, a ra'ayin Kant, ita ce aure: Aure ne kawai zai iya sa a jure wa rashin yarda. Kant ya yi jayayya cewa a cikin aure, wanda shine "dangantaka da aka tsara ta hanyar hukumomi ta hanyoyin da ke haɓaka kuma, aƙalla a doka idan ba ta da ɗabi'a ba, tana tabbatar da girmama juna da girmamawa", :225ƙiyayya na iya zama mara lahani. Bugu da ƙari, ba duk ayyukan jima'i ba ne dole ne a yi musu ƙazafi a nan: jima'i wanda ba ya haɗa da sha'awar jima'i zai iya ɗaukar wani mutum a matsayin abu kawai kuma don haka ba zai zama ƙazafi ba. Duk da haka, Kant bai bambanta tsakanin jima'i tsakanin namiji da mace ba, kuma bincikensa bai yi la'akari da tsarin zamantakewa ko tsarin sha'awar jima'i mara daidaituwa a cikin aure ko a wajen aure ba. :224Yawancin masu tunani na zamani suna ganin hujjar Kant a matsayin abin da ba za a iya musantawa ba.

Haƙƙoƙin jima'i a matsayin haƙƙin ɗan adam

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Ra'ayoyi na yanzu da na tarihi

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Daga mahangar kare hakkin ɗan adam da dokokin ƙasa da ƙasa, yarda ta zama babbar matsala a cikin ɗabi'un jima'i. Duk da haka, a tarihi, ba lallai ne hakan ya kasance haka ba. A cikin tarihi, an haramta nau'ikan ayyukan jima'i na amincewa, kamar zina, fasikanci, jima'i tsakanin ƙabilu ko addinai daban-daban, 'luwadi' (duba dokokin luwadi ); yayin da a lokaci guda aka haramta saduwa da mata daban-daban kamar fyade ga bawa, karuwa, maƙiyin yaƙi, musamman ma matar aure, ba haramun ba ne. An haramta yin fyade ga aure kwanan nan, wanda ya faru a cikin 'yan shekarun da suka gabata, kuma har yanzu ana bin doka a wurare da yawa a duniya - wannan ya faru ne saboda wasu ba sa ɗaukar wannan aikin a matsayin fyade. A Burtaniya, an sanya fyade ga aure a matsayin haramun kwanan nan kamar 1992. [6] A wajen Yamma, a ƙasashe da yawa, yarda har yanzu ba ta da mahimmanci kuma an haramta wasu ayyukan jima'i na amincewa. Misali, zina da luwadi har yanzu haramun ne a ƙasashe da yawa.

Yawancin tsarin ɗabi'a na zamani sun yarda cewa jima'i yana halatta ne kawai idan duk mahalarta suka yarda. Ɗabi'ar jima'i kuma tana la'akari da ko mutum yana da ikon bayar da izini da kuma irin ayyukan da zai iya amincewa da su yadda ya kamata. A ƙasashen yamma, manufar doka ta " yarda da aka sani " sau da yawa tana kafa ƙa'idodin jama'a kan wannan batu. [7] Yara, nakasassu, masu tabin hankali, marasa lafiya masu tabin hankali, dabbobi, fursunoni, da mutanen da ke ƙarƙashin tasirin ƙwayoyi kamar barasa za a iya ɗauka a wasu yanayi a matsayin rashin ikon bayar da izini da aka sani. A Amurka, Maouloud Baby da Jihar shari'a ce ta kotu ta jiha da ta yanke hukuncin cewa mutum zai iya janye izinin jima'i kuma ci gaba da yin jima'i ba tare da izini ba na iya zama fyade. Haka kuma, idan ya kamu da cutar da ake kamuwa da ita ta hanyar jima'i, yana da mahimmanci mutum ya sanar da abokin tarayya kafin saduwa da jima'i. [8]

Ayyukan jima'i waɗanda ba bisa ƙa'ida ba ne, kuma galibi ana ɗaukar su a matsayin marasa ɗa'a, saboda rashin yarda sun haɗa da fyaɗe da cin zarafi . Yarjejeniyar sha'awa, kamar yadda aka bayyana a cikin taken "Eh yana nufin eh", maimakon aure, yawanci shine babban abin da ɗabi'ar jima'i mai sassaucin ra'ayi ta mayar da hankali a kai. [9] [10] A ƙarƙashin wannan ra'ayi rashin yarda, rashin faɗin "A'a", ba yarda ba ne. [11] Mutum zai iya bayar da izini ga wani aikin jima'i, duk da haka, bai yarda da shiga wasu ayyukan jima'i ba tare da sake tabbatar da izini ba.

Manufar yarda ita ce babban mai sasantawa kan ɗabi'un jima'i da ɗabi'un kirki ya jawo suka daga falsafar mata da ta addini. Sukar addini ta yi jayayya cewa dogaro da yarda kawai don tantance ɗabi'a ya yi watsi da wasu abubuwan ɗabi'un kirki na ciki, yayin da sukar mata ke jayayya cewa yarda ta yi faɗi sosai kuma ba koyaushe take la'akari da yanayin iko mara daidaito ba. [5] [12]

Matsayin mata na mata na zaɓen jinsi ya fi fifiko ga iyali, al'umma, jiha, da coci. Dangane da yanayin tarihi da al'adu, ra'ayoyin mata kan jima'i ya bambanta sosai. Wakiltar jima'i a kafofin watsa labarai, masana'antar jima'i, da batutuwa masu alaƙa da yarda da jima'i duk tambayoyi ne da ka'idar mata ke ƙoƙarin magancewa. Muhawarar da ta samo asali daga bambancin ra'ayoyin mata ta kai ga ƙarshen shekarun 1970 da 1980. Sakamakon bambancin ra'ayi tsakanin mata da maza shine wanda ya bambanta waɗannan mata waɗanda suka yi imanin cewa tsarin ubanci ya sa yarda ba zai yiwu ba a wasu yanayi, yayin da mata masu ra'ayin mazan jiya suka yi ƙoƙarin sake fasalta da kuma sake sarrafa abin da ake nufi da zama mace. Tambayoyi game da ɗabi'un jima'i sun kasance masu dacewa da ka'idar mata. [13]

An zargi masu ra'ayin mata na farko da kasancewa 'ba dole ba' sakamakon faɗin cewa kamar yadda yake ga maza, ba lallai ba ne mata su yi jima'i da nufin sake haihuwa. [14] A farkon ƙarni na 20, marubutan ra'ayin mata sun riga sun yi nazari game da dangantaka tsakanin namiji da mace daidai gwargwado (kodayake wannan yana da son zuciya na maza) da kuma ra'ayin cewa dangantaka ya kamata ta kasance ta gaskiya, cewa alamar nagarta a cikin dangantaka ita ce gaskiyarta maimakon dorewarta. Kafa mizani don ramawa a cikin dangantaka ya canza ra'ayoyin jima'i daga wajibi zuwa kusanci. [14]

Shekarun yarda

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Shekarun yarda kuma muhimmin batu ne a cikin ɗabi'un jima'i. Tambaya ce mai sarkakiya ko ya kamata a bar yara ƙanana su yi jima'i don nishaɗi ko kuma su yi ayyukan jima'i kamar yin jima'i . Muhawarar ta haɗa da ko yara ƙanana za su iya yarda su yi jima'i da juna ko a'a, da kuma ko za su iya yarda su yi jima'i da manya. A wurare da yawa a duniya, ba a ba wa mutane izinin yin jima'i bisa doka ba har sai sun kai shekaru da aka ƙayyade. [15] Shekarun yarda suna da matsakaicin shekaru kusan 16. [16] Wasu yankuna suna da dokokin 'Romeo da Juliet', waɗanda ke sanya tsari a kusa da dangantakar matasa a cikin wani takamaiman shekaru, amma ba sa ba da izinin saduwa da waɗanda ke sama ko ƙasa da wani takamaiman shekaru.

Aure

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A dukkan al'adu, jima'i da aka yarda da shi a cikin aure abin yarda ne. A wasu al'adu jima'i a wajen aure abin jayayya ne, idan ba za a yarda da shi gaba ɗaya ba, ko ma haramun ne. A wasu ƙasashe, kamar Saudiyya, Pakistan, [17] Afghanistan, [18] [19] Iran, [19] [20] [21] Morocco, Oman, [22] Mauritania, [23] Hadaddiyar Daular Larabawa, [24] Sudan, Yemen, [25] duk wani nau'in jima'i a wajen aure haramun ne.

Kamar yadda masanin falsafa Michel Foucault ya lura, irin waɗannan al'ummomi galibi suna ƙirƙirar wurare ko bambance-bambance a waje da kansu inda za a iya yin jima'i a waje da aure. A cewar ka'idarsa, wannan shine dalilin da ya sa mutane da ke zaune a gidajen karuwai, mafaka, a cikin jiragen ruwa, ko a gidajen yari ke nuna ɗabi'un jima'i marasa kyau. An 'yantar da bayyanar jima'i daga ikon zamantakewa a irin waɗannan wurare yayin da, a cikin al'umma, ana sarrafa jima'i ta hanyar kafa aure wanda ke haramta jima'i a zamantakewa. Akwai nau'ikan aure daban-daban da yawa, amma a yawancin al'adun da ke yin aure, jima'i bayan aure ba tare da amincewar abokin tarayya ba galibi ana ɗaukarsa a matsayin rashin ɗabi'a. Akwai batutuwa da yawa masu rikitarwa waɗanda ke ƙarƙashin rukunin aure.

Idan wani memba na aure ya yi jima'i da wani mutum ba tare da izinin matarsa ba, ana iya ɗaukarsa a matsayin rashin aminci . A wasu al'adu, wannan aikin ana iya ɗaukarsa a matsayin da'a idan matar ta yarda, ko kuma an yarda da shi matuƙar abokin auren bai yi aure ba yayin da wasu al'adu na iya ɗaukar duk wani jima'i a wajen aure a matsayin abin da bai dace ba, tare da ko ba tare da izini ba.

Bugu da ƙari, tsarin aure ya kawo batun jima'i kafin aure inda mutanen da za su iya zaɓar su yi aure a wani lokaci a rayuwarsu, su yi jima'i da abokan hulɗa waɗanda za su iya ko ba za su iya ba. Al'adu daban-daban suna da ra'ayoyi daban-daban game da ɗabi'un irin wannan ɗabi'a, wasu suna Allah wadai da shi yayin da wasu kuma suna ganin hakan a matsayin al'ada kuma abin karɓa ne.

Jima'i kafin aure

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Akwai mutane, ƙungiyoyi da al'adu waɗanda ke ɗaukar jima'i kafin aure a matsayin rashin ɗabi'a, ko ma zunubi, kuma suna kiran irin wannan ɗabi'a da fasikanci . A cikin 'yan shekarun nan, ana ƙara ɗaukar jima'i kafin aure a matsayin wanda ba a ƙin yarda da shi a zamantakewa ko a ɗabi'a ba, musamman a cikin al'adun Yamma. [26]

Jima'i bayan aure

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Hakazalika, amma wataƙila fiye da jima'i da mutanen da ba su yi aure ba, jima'i bayan aure ana iya ɗaukarsa a matsayin lalata ko zunubi ga wasu, kuma ana kiransa zina, rashin aminci ko "maguɗi", yayin da wasu al'adu, ƙungiyoyi ko mutane ke ɗaukar jima'i bayan aure a matsayin abin karɓa.

Ba auren mace ɗaya ba

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Auren mace ɗaya, musamman a cikin al'ummomin Kirista, ana ɗaukarsa a matsayin al'ada, kuma ba a yarda da auren mace fiye da ɗaya ba. Ko a cikin al'ummomin da suka fi auren mata fiye da ɗaya, ana ɗaukar auren mata fiye da ɗaya a matsayin abin da ba za a yarda da shi ba. A yau, al'adar, musamman a al'adun Yamma, auren mata fiye da ɗaya ko aure a buɗe yana haifar da matsalolin ɗabi'a ko ɗabi'a.

Mutane da al'ummomi

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Yawancin al'ummomi ba sa amincewa da mutumin da ke cikin matsayi mai iko ya yi jima'i da wanda ke ƙarƙashinsa. Wannan sau da yawa ana ɗaukarsa a matsayin rashin ɗa'a kawai a matsayin karya amana . Idan mutumin ya yi amfani da matsayin iko a wurin aiki, wannan na iya zama cin zarafin jima'i, saboda waɗanda ke ƙarƙashinsa ba za su iya ba da izini mai kyau ga cin zarafin jima'i ba saboda tsoron sakamako.

Ana kuma kallon lalata tsakanin yara da iyaye a matsayin cin zarafin matsayi da iko, ban da rashin iyawar yaro ya bayar da izini . Lalacewar tsakanin manya ba zai iya haɗawa da wannan rashin yarda ba, saboda haka, ba a fayyace shi sosai ga yawancin masu lura ba. Ƙungiyoyi da yawa na ƙwararru suna da ƙa'idodi da ke hana yin jima'i tsakanin membobi da abokan cinikinsu. Misalai a ƙasashe da yawa sun haɗa da likitocin tabin hankali, masana ilimin halayyar ɗan adam, masu ilimin hanyoyin kwantar da hankali, likitoci, da lauyoyi. Bugu da ƙari, akwai dokoki da ke hana irin wannan cin zarafin iko ta hanyar firistoci, masu wa'azi, malamai, masu ba da shawara kan addini, da masu horarwa. [ <span title="This claim needs references to reliable sources. (February 2025)">ana buƙatar ambato</span> ]

Lafiyar jama'a

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Wani allon talla a Chadi yana ƙarfafa aminci, kauracewa shan kwaroron roba, da kuma amfani da shi don taimakawa wajen hana cutar AIDS

A ƙasashen da ake ɗaukar lafiyar jama'a a matsayin abin damuwa ga jama'a, akwai kuma batun yadda jima'i ke shafar lafiyar mutane. A irin waɗannan yanayi, inda akwai tasirin lafiya sakamakon wasu ayyukan jima'i, akwai tambayar ko mutane suna da alhakin ɗabi'a ga jama'a gabaɗaya game da halayensu. Irin waɗannan damuwar na iya haɗawa da gwaje-gwaje akai-akai don kamuwa da cututtukan da ake ɗauka ta hanyar jima'i, bayyana kamuwa da cututtukan da ake ɗauka ta hanyar jima'i, ɗaukar alhakin ɗaukar matakan kariya daga jima'i mafi aminci, ɗabi'ar jima'i ba tare da amfani da maganin hana haihuwa ba, wanda ke haifar da ƙaruwar ɗaukar ciki ba tare da shiri ba da yara da ba a so, da kuma irin kulawar da mutum yake buƙatar ɗauka don biyan buƙatunsa ga lafiyar jama'a gabaɗaya.

Ci gaba da haka, za a sami ƙarin takunkumi kan tilasta wa mutane shiga aikin soja, yayin da yawan jama'a a duniya ke ƙaruwa sosai. [27] Amma dangane da aiki, da kuma ta hanyar Malthusianism na zamani, sanya iyaka kan adadin jarirai da mutum zai iya haifa yana kama da ɗaya daga cikin ƙa'idodin da muke bi don iyakance shi. [ <span title="This claim needs references to reliable sources. (February 2022)">ana buƙatar ambato</span> ] Duk da haka, wannan ya kawo manyan batutuwa na ɗabi'a kan abin da za a yi idan iyalai suka wuce gona da iri.

Ladabi ga jama'a

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Dokokin suturar doka da zamantakewa galibi suna da alaƙa da jima'i. A Amurka, akwai dokoki da yawa game da tsirara. Mutum ba zai iya yin tsirara ko da a gidansa ba idan jama'a za su iya ganinsu. Waɗannan dokokin galibi ana ɗaukarsu a matsayin saɓa wa kundin tsarin mulki game da 'yancin faɗar albarkacin baki. Duk da haka, Hawaii, Texas, New York, Maine, da Ohio suna ba wa dukkan mata damar yin tafiya ba tare da sutura ba a duk wuraren da maza ba sa sutura. A California ba haramun ba ne a yi tafiya tsirara a cikin daji, amma ana wulaƙanta shi. Haka kuma a wuraren shakatawa na jihohi doka ce a yi wanka da rana sai dai idan wani ɗan ƙasa mai zaman kansa ya yi korafi, to za a cire mutum daga wurin da ƙarfi idan mutumin bai bi ka'ida ba. [ <span title="This claim needs references to reliable sources. (February 2025)">ana buƙatar ambato</span> ]

A wasu lokutan ana ɗaukar shan nono a bainar jama'a a matsayin kuskure, kuma ana ƙarfafa iyaye mata su rufe kansu da bargo ko kuma su je banɗaki don shayar da jaririnsu. A lokuta da yawa, dacewar shayarwa a bainar jama'a ana yanke hukunci ne ta hanyar hukuncin uwa. Babu wata doka ta gaske da ta hana shan nono a bainar jama'a sai dai wurare biyu a Illinois da Missouri. [ <span title="This claim needs references to reliable sources. (February 2025)">ana buƙatar ambato</span> ]

Aikin jima'i

[gyara sashe | gyara masomin]

Ana musayar ayyukan jima'i daban-daban don kuɗi ko wasu kayayyaki a faɗin duniya. Matsayin ɗabi'a game da aikin jima'i na iya dogara ne akan nau'in aikin jima'i da ake ciniki da shi da kuma yanayin da ake ciniki da shi, misali akwai ƙarin damuwa game da ɗabi'a game da soke 'yancin kai a yanayin da ake fataucin mata masu lalata .

Aikin jima'i ya kasance wani batu na musamman da ke raba kan mata . Wasu masu ra'ayin mata na iya ɗaukar aikin jima'i a matsayin misali na zaluncin zamantakewa da ma'aikatan jima'i ke yi wa ma'aikatan jima'i ta hanyar ubangida . Hujjar ɗabi'a da ke ƙarƙashin wannan matsayi ita ce duk da amincewar da ma'aikatan jima'i suka yi, zaɓin yin aikin jima'i ba zaɓi ne mai cin gashin kansa ba, saboda matsin tattalin arziki, iyali ko zamantakewa. Ana iya ɗaukar aikin jima'i a matsayin abin da mata ke so . Ra'ayi mai akasin haka da wasu masu ra'ayin mata kamar Wendy McElroy ke da shi shine cewa aikin jima'i hanya ce ta ƙarfafa mata, hujjar a nan ita ce a cikin aikin jima'i mata suna iya cire ikon tunani da na kuɗi akan maza wanda hakan gyara ne mai kyau na rashin daidaiton iko da ke cikin al'ummar ubangida. Wasu masu ra'ayin mata na ɗaukar aikin jima'i a matsayin kawai nau'in aiki wanda ba shi da kyau ko mara kyau, amma yana fuskantar irin waɗannan matsalolin na sauran nau'ikan aikin.

Idan aka ɗauki aikin jima'i a matsayin wanda bai dace ba, to akwai takaddama kan waɗanne ɓangarorin kwangilar ne ke da alhakin keta haƙƙin ɗabi'a ko na shari'a. A al'ada, a cikin al'ummomi da yawa, ana ɗora nauyin laifi na shari'a da na ɗabi'a galibi akan masu yin jima'i maimakon masu siye. A cikin shekarun baya-bayan nan, wasu ƙasashe kamar Sweden, Norway da Iceland sun sake rubuta dokokinsu don hana siyan ayyukan jima'i amma ba sayar da su ba (kodayake har yanzu suna riƙe da dokoki kuma suna amfani da dabarun aiwatarwa waɗanda masu yin jima'i ke cewa suna cutar da lafiyarsu, kamar matsa lamba kan a kori masu yin jima'i daga gidajensu ).

Luwaɗi

[gyara sashe | gyara masomin]

A zamanin da, Levant, an jefe mutanen da suka aikata ayyukan luwaɗi har lahira a daidai lokacin da matasa Alcibiades suka yi ƙoƙarin jawo hankalin Socrates don ya sami hikima daga gare shi. Kamar yadda Plato ya gabatar a cikin taronsa, Socrates bai "yi soyayya" da matasa Alcibiades ba, sai ya yi masa mu'amala kamar yadda mahaifinsa ko ɗan'uwansa za su yi lokacin da suka kwana suna raba bargo. A cikin taron Xenophon, Socrates ya yi magana da ƙarfi game da mazan da ke sumbatar junansu, yana mai cewa yin hakan zai sa su zama bayi, wato, haɗarin wani abu da ya yi kama da jaraba ga ayyukan luwaɗi. [ <span title="This claim needs references to reliable sources. (February 2025)">ana buƙatar ambato</span> ]

Yawancin masu ra'ayin addini na zamani tun lokacin da aka kafa Utilitarianism, misali TM Scanlon da Bernard Williams, sun gina tsarin ɗabi'a inda luwaɗi abu ne na zaɓin mutum ɗaya kuma inda aka amsa tambayoyin ɗabi'a ta hanyar roƙon rashin tsoma baki a cikin ayyukan da suka shafi manya masu yarda. Duk da haka, tsarin Scanlon, musamman, yana tafiya ta ɗan bambanta da wannan kuma yana buƙatar cewa babu mutumin da ya cika wasu sharuɗɗa da zai iya ƙin ƙa'idar da ke hukunta ko kuma ya la'anci wani aiki. A ƙarƙashin tsarin Scanlon, yana da wuya a ga yadda mutum zai gina ƙa'ida da ke la'antar luwaɗi kai tsaye, kodayake wasu ayyuka, kamar fyaɗen luwaɗi, har yanzu za su kasance misalai na ɗabi'a marasa kyau. [ <span title="This claim needs references to reliable sources. (February 2025)">ana buƙatar ambato</span> ]

Duba kuma

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Manazarta

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  1. 1 2 Uri Missing or empty |title= (help)
  2. ↑ "Sexual Ethics | Encyclopedia.com". www.encyclopedia.com.
  3. ↑ Gowans, Chris (2004-02-19). "Moral Relativism" (in Turanci). Metaphysics Research Lab, Stanford University.
  4. 1 2 Cahill, Lisa (1987). "Current Teaching on Sexual Ethics". Studies: An Irish Quarterly Review. 76 (301): 20–28. ISSN 0039-3495. JSTOR 30090816.
  5. 1 2 BARNHILL, ANNE (2013). "Bringing the Body Back to Sexual Ethics". Hypatia. 28 (1): 1–17. doi:10.1111/j.1527-2001.2011.01243.x. ISSN 0887-5367. JSTOR 23352272. S2CID 144579339.
  6. ↑ "Marital Rape Law in the UK: what is it?". Lawtons Solicitors (UK). Retrieved 2019-04-12.
  7. ↑ Scott, Katie (27 January 2017). "Sexual Violence, Consent, and Contradictions: A Call for Communication Scholars to Impact Sexual Violence Prevention". Archived from the original on 2 March 2021. Retrieved 18 September 2020.
  8. ↑ Stein, Michael D.; Freedberg, Kenneth A.; Sullivan, Lisa M.; Savetsky, Jacqueline; Levenson, Suzette M.; Hingson, Ralph; Samet, Jeffrey H. (1998-02-09). "Sexual Ethics". Archives of Internal Medicine. 158 (3): 253–7. doi:10.1001/archinte.158.3.253. ISSN 0003-9926. PMID 9472205.
  9. ↑ Corinna, Heather (23 May 2007). "What Is Feminist Sex Education?". Scarleteen. Retrieved October 3, 2010.
  10. ↑ Corinna, Heather (2010-05-11). "How Can Sex Ed Prevent Rape?". Scarleteen. Archived from the original on 2013-12-28. Retrieved October 3, 2010.
  11. ↑ A number of American Law Institute members (May 12, 2015). "Sexual Assualt [sic] at the American Law Institute--Controversy Over the Criminalization of Sexual Contact in the Proposed Revision of the Model Penal Code" (quoted memorandum of ALI members). lcbackerblog.blogspot.com. Larry Catá Backer. Retrieved June 28, 2015. Section 213.0(5) defines "sexual contact" expansively, to include any touching of any body part of another person, whether done by the actor or by the person touched. Any kind of contact may qualify; there are no limits on either the body part touched or the manner in which it is touched….
  12. ↑ McGuinness, Kate (1993). Sharp, Gene (ed.). "Gene Sharp's Theory of Power: A Feminist Critique of Consent". Journal of Peace Research. 30 (1): 101–115. doi:10.1177/0022343393030001011. ISSN 0022-3433. JSTOR 424728. S2CID 143552716.
  13. ↑ Empty citation (help)
  14. 1 2 Parsons, Elsie Clews (July 1916). "Feminism and Sex Ethics". The International Journal of Ethics. 26 (4): 462–465. doi:10.1086/intejethi.26.4.2376467. ISSN 1526-422X.
  15. ↑ "Age of Consent Laws By Country". www.ageofconsent.net. Retrieved 2016-09-25.
  16. ↑ "Are you old enough?". UNICEF.org. Retrieved 13 October 2016.
  17. ↑ "Human Rights Voices – August 21, 2008". Eyeontheun.org. Archived from the original on January 21, 2013.
  18. ↑ "Home". AIDSPortal. Archived from the original on 2008-10-26.
  19. 1 2 "Iran". Travel.state.gov. Archived from the original on 2013-08-01.
  20. ↑ "United Nations Human Rights Website – Treaty Bodies Database". Unhchr.ch.
  21. ↑ "Culture of Maldives – history, people, clothing, women, beliefs, food, customs, family, social". Everyculture.com.
  22. ↑ "Legislation of Interpol member states on sexual offences against children – Oman" (PDF). Interpol. Archived from the original (PDF) on 16 May 2016.
  23. ↑ "2010 Human Rights Report: Mauritania". State.gov. 8 April 2011.
  24. ↑ "Education in Dubai". Dubaifaqs.com. Archived from the original on 2018-06-12. Retrieved 2026-06-06.
  25. ↑ "Women's Rights in the Middle East and North Africa". UNHCR.
  26. ↑ "Global Views on Morality: Premarital Sex". 2014-04-15. Archived from the original on 2018-08-06. Retrieved 2016-09-24.
  27. ↑ Stokes, Walter R. (1962). "Our Changing Sex Ethics". Marriage and Family Living. 24 (3): 269–272. doi:10.2307/349142. ISSN 0885-7059. JSTOR 349142.

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