कैरेन विन्ट्जेज़ : सिमॉन द् बुवॉ की कृति ‘दि सेकेण्ड सेक्स’ समकालीन नारीवाद के लिए एक ऐसा दार्शनिक आधार प्रदान करती है कि इसे समकालीन नारीवाद में एक आदर्श प्रतिदर्श(पैराडाइम) का स्थान प्राप्त हो सकता है. बुवॉ के दर्शन में समकालीन नारीवाद के समस्त तत्व विद्यमान हैं चाहे वह नारीवाद के तर्कों ‘समानता एवं भिन्नता’ अथवा ‘पहचान’ से सम्बन्धित हों. बुवॉ के ‘स्व’ विषयक विचार वर्तमान समय में अति प्रासंगिक हैं. वास्तव में उन्होंने एक संवेदनशील ‘स्व’ के लिये स्त्री एवं पुरुष दोनों को समान मान्यता प्रदान की.
बुवॉ की कृति ‘दि सेकेण्ड सेक्स’ (1949) ने 1960 के दशक के नारीवादी आन्दोलन को झकझोर कर विवादों एवं चर्चाओं को जन्म दिया. बुवॉ ने ऐतिहासिक अध्ययन के आधार पर निष्कर्ष दिया कि सम्पूर्ण मानव संस्कृति के इतिहास में नारी को सदैव ‘द्वितीय श्रेणी’ का स्थान प्राप्त हुआ है तथा पुरुष ही ‘प्रधान स्व’ रहा है. बुवॉ ने बताया कि गर्भनिरोधक संसाधनों व नौकरी की उपलब्धता ने नारी को यह अवसर प्रदान किया कि वह अपना विकास ‘पूर्ण स्व’ के रूप में कर सके.
बुवॉ की कृति से प्रभावित होकर नवीन नारीवादियों (शूलामिथ फायरस्टोन, कैट मिलेट तथा बैटी फ्रीडन) ने नारी स्वतन्त्रता एवं उसकी आर्थिक-स्वायत्तता की ओर ध्यान आकृष्ट किया. उग्र नारीवादी आन्दोलन ने नारी व पुरुष के मध्य भेदों पर ज़ोर देते हुये कहा कि पुरुष के साथ समानता के स्थान पर नारी को स्वंय अपने मूल्यों को विकसित करना होगा तभी एक सम्पूर्ण सांस्कृतिक क्रांति का उदय होगा. नवीन एवं उग्र नारीवाद द्वारा ‘दि सेकेण्ड सेक्स’ को पुरुषोन्मुख कहकर उसकी आलोचना की जाती है तथा उसे सार्त्र के अस्तित्ववाद से प्रभावित माना जाता है.
किन्तु बुवॉ की कृति सार्त्र की ‘बीइंग एण्ड नथिंगनेस’ नामक रचना की छायाप्रति न होकर उनकी मौलिक रचना है जिसमें उन्होंने समकालीन वास्तविकताओं का चित्रण किया है. ‘दि सेकेण्ड सेक्स’ के दर्श को मिशेल फूको के ‘वर्तमान की दार्शनिकता’ के सन्दर्भ में अधिक उचित ढंग से परिभाषित किया जा सकता है. फूको के लिए दर्शन मूलत: ऐतिहासिक व कालमूलक है जिसका सरोकार ‘आज हम कौन हैं’ सरीखे प्रश्नों से है. ‘दि सेकेण्ड सेक्स’ में बुवॉ उसी प्रश्न का उत्तर प्रस्तुत करती हैं किन्तु उसका केंद्र बिन्दु नारी है. दार्शनिक रूप से उत्तर देते हुये बुवॉ का कथन है कि नारी मुक्ति शीघ्रातिशीघ्र अस्तित्व में आने वाली है. उनके मत में दर्शन कोई कालविहीन तार्किकता न होकर वर्तमान वास्वविकताओं की प्रतिच्छाया होती है.
बुवॉ दृढ़तापूर्वक इस मत को प्रस्तुत करती हैं कि नारी को स्वयं को पुरुष के समान ‘स्व’ के रूप में परिणित करने की आवश्यकता नहीं है, अपितु स्त्री व पुरुष दोनों को समान रूप से स्वयं को परिवर्तित करना होगा. दोनों के मध्य तनावपूर्ण प्रतिस्पर्द्धा का अन्त तभी होगा जब दोनों परस्पर वैयक्तिक अस्तित्व को स्वीकार करने का साहस करेंगे. पुरुष को अपने अहं को त्याग कर स्त्री पर अपनी निर्भरता को स्वीकार करना चाहिये तथा नारी को चाहिये कि वह द्वितीय श्रेणी के स्तर को अस्वीकार करे.
स्त्री व पुरुष के मध्य तनावपूर्ण प्रतिस्पर्द्धा क्यों व कैसे समाप्त हो सकती है, इसके लिये हमें बुवॉ की पूर्ववर्ती कृति ‘दि एथिक्स ऑफ एम्बिग्यूटी’ पढ़ना पड़ेगा. उसने अस्तित्ववादी दर्शन की नवीन व्याख्या विकसित की है जिसके अन्तर्गत सह मानवों के साथ घनिष्ठता, दैहिकता एवं भावनात्मकता अत्यन्त महत्वपूर्ण है. बुवॉ की दृष्टि में भावनायें सकारात्मक अनुभव हैं जिनके द्वारा हम विश्व एवं अपने सह-मानवों के सम्पर्क में आते हैं. भावनायें ही हमें अपने सह मानवों के मध्य स्थापित मनो-शारीरिक दैहिक मानव के रूप में स्थान प्रदान करती हैं. जहां सार्त्र विशुद्ध चेतना को ही मानव का प्रामाणिक अस्तित्व मानते हैं, वहीं बुवॉ उसके विपरीत वर्तमान स्थिति को ही मानव अस्तित्व की संज्ञा देती है. पर वे यह मानती हैं कि मानवीय चेतना का विशुद्ध स्वरूप भी मानव की स्थिति का तत्व है जो उसे वर्तमान मानव व वर्तमान समाज से अलग करता है.
‘दि सेकेण्ड सेक्स’ में बुवॉ नारियों से स्वयं को स्वायत्ततापूर्ण ‘स्व’ के रूप में विकसित करने के अवसरों को ग्रहण करने की अपील करती हैं. इसका यह अर्थ नहीं कि वे उन्हें विशुद्ध विवेकशील प्राणी बनने की सलाह दे रहीं हैं. वे उन्हें एक ‘स्वायत्त व्यक्तित्व की प्रेरणा दे रही हैं- एक ऐसा व्यक्तित्व जो भावनाओं और अभिरुचियों से परिपूर्ण हो. इस बिन्दु पर वे सार्त्र से दूर व रूसो के करीब हैं.’
किन्तु ‘स्व’ ही क्यों ? क्यों बुवॉ ‘स्व’ या ‘पहचान’ को बनाने की आवश्यकता पर बल देती हैं?
उत्तर-आधुनिकतावादी या उत्तर-संरचनावादी नारीवाद में ‘पहचान’ या अस्मिता की आलोचना की गई; पर बुवॉ के लिये ‘पहचान’ का प्रश्न बहुत महत्वपूर्ण है. सत्तर के दशक तक ‘समानता एवं भिन्नता’ समकालीन नारीवाद के दो प्रमुख उपागम रहे हैं. एक तृतीय दृष्टिकोण इस चर्चा में विकसित हुआ है. समकालीन उत्तर-आधुनिकतावादी विचारकों जैसे जैक्स दैरिदा तथा फूको ने व्यक्ति के सामान्यीकरण व सामाजिक एकतावाद (एकरूपतावाद) पर आघात किया है व एकतावाद के प्रतिबन्धों से रहित व्यक्ति के सृजन की आवश्यकता पर बल दिया है. ‘पहचान’ को प्रधान सामाजिक व्यवस्था के आन्तरिक विन्यास के रूप में देखा जाता है. अत: इस विचारधारा का मत है कि जीवन जीने के अन्य तरीकों का विकास होना चाहिये जो प्रतिबन्धित पहचान से मुक्त हो.
नारीवादी सिद्धान्तकारों जूडिथ बटलर तथा रोज़ी ब्रैडोटी ने नारियों के सन्दर्भ में उपरोक्त विचारों को व्यक्त किया. उनका मत है कि हमें नारीवाद के स्थायी व स्थापित अर्थों को तोड़ना व समाप्त करना चाहिये जिससे विचारों एवं जीने के नवीन रूपों को आकार लेने के लिये खुला स्थान प्राप्त हो सके. नारीवादी आन्दोलन के एजेण्डे में नारियों के मध्य भिन्नता जैसे विचारों का प्राधान्य हो गया है तथा नारियों के मध्य सार्वभौमिक समानताओं को अब सहज स्थान प्राप्त नहीं है. इस प्रकार, उत्तर – आधुनिकतावाद समकालीन नारीवाद में तृतीय महत्वपूर्ण उपागम के रूप में प्रकट होता है जिसमें नारियों की भिन्नता पर बल दिया जा रहा है न कि मात्र उनकी सामान्य पहचान पर तथा जो यह कहता है कि नारी के रूप में उसकी कोई भी पहचान उसे केवल सीमित ही करती है.
मानव की अनिश्चित स्थिति के आधार पर बुवॉ ने ‘अनिश्चितता की नैतिकता’ की प्रतिपादन किया है. मनुष्य में विद्यमान पृथक्तावादी तत्व के कारण सार्वभौमिक, सकारात्मक व नैतिक कानून नहीं बन पाते क्योंकि अन्त में हम दूसरे किसी व्यक्ति को सही ढंग से समझ ही नहीं पाते. सार्त्र की भांति बुवॉ का मत है कि प्रत्येक मनुष्य को, चाहे वह स्त्री हो या पुरुष, अपनी आकांक्षा के अनुरूप व्यवहार करने का अधिकार है तथा इस सम्बन्ध में कोई सामान्य नियम लागू नहीं किया जा सकता किन्तु बुवॉ ने ‘दि एथिक्स ऑफ एग्बिग्यूटी’ में नैतिकता को एक दृष्टिकोण के रूप में पेश किया. हमें सदैव अपने को एक ‘स्वतन्त्र विशिष्ट वैयक्तिक आत्म चेतन’ के रूप में विश्व में स्थापित करना चाहिये क्योंकि इसके द्वारा हम मात्र अपनी ही नहीं वरन् अन्यों की स्वतन्त्रता भी सुदृढ़ करते हैं. बुवॉ ‘जीने की कला’ की अवधारणा को नीतिशास्त्र के समकक्ष मानती हैं. उनका मत है कि जीने की कला यह व्यक्त करती है कि किस प्रकार नैतिक निर्णय लिये जा सकते हैं. यह न केवल इस तथ्य को व्यक्त करती है कि नीतिशास्त्र जीवन को ठोस व वैयक्तिक रूप प्रदान करता है अपितु यह भी कि नैतिक निर्णय सामान्य विधियों, नैतिक कानूनों एवं नियमों को लागू किये बिना निरन्तर प्रक्रिया के रूप में उजागर होते हैं. निश्चित मूल्यों का उत्तरदायित्व ग्रहण कर मनुष्य स्वयं का सृजन करता है अर्थात् मनुष्य स्वयं का निर्माण नैतिक प्रतिबद्धता के माध्यम से करता है.
बुवॉ ने व्यक्ति की ‘पहचान’ (अस्मिता) के चेतनापूर्ण सृजन पर बल दिया है; व्यक्ति अपने जीवन में जो भी करता है वह उसकी पहचान के सृजन में सहायक होना चाहिये. ‘प्रत्येक व्यक्ति का यह कर्तव्य है कि अपने बीते कल से भविष्य के लक्ष्यों’ को जोड़कर अपनी वैयक्तिक एकता का अनुभव करे.’
हीडेगर व सार्त्र का मत है कि पुरुष निरन्तर ‘स्वयं’ का सृजन कर रहा है, तथा इससे अन्यथा कर भी नहीं सकता. बुवॉ का विचार है कि स्त्री एवं पुरुष दोनों अपने ‘स्व’ के विकास करने या न करने में स्वतन्त्र हैं. सार्त्र का मत है कि व्यक्ति अपनी पहचान एक दृढ़ व स्थिर वस्तु के रूप में बनाता है एवं इस प्रकार वह अपनी स्वतन्त्रता को नकारता है. इसके विपरीत बुवॉ का मत है कि अपने विशेष व्यवहार के द्वारा व्यक्ति को अपने विशिष्ट नैतिक मूल्यों के संग्रह से अपनी विशेष पहचान बनाना चाहिये. किन्तु यह कोई अन्तिम या स्थिर पहचान नहीं है, अपितु उसे भविष्य में घटित होने वाले परिवर्तनों के लिए खुला रहना चाहिये. चूंकि यह भूतकाल पर आधारित है, अत: यह खुलापन सीमित अवश्य है.
इस प्रकार बुवॉ उत्तर – आधुनिकतावाद की कुछ स्पष्ट समस्याओं को सुलझाने के लिए मार्गदर्शन करती हैं. वह अतियथार्थवाद तथा अन्य आधुनिकतावादी आन्दोलनों से परिचित थीं जिनसे उत्तर-आधुनिकतावादियों ने ‘एकतावादी गम्भीर स्व’ के विकास से सम्बन्धित संशयों को उत्पन्न किया था. बुवॉ नैतिक ‘स्व’ चित्रित करने पर बल देती हैं. उनका ‘जीने की कला’ सम्बन्धी दर्शन राजनीतिक सिद्धान्त में उत्तर-आधुनिकतावादियों द्वारा सृजित खाई को पाटने का अभूतपूर्व प्रयास है.
बुवॉ के ‘पहचान’ विषयक विचार एवं दर्शन समकालीन नारीवाद में मुख्यत: तीनों दृष्टिकोणों को सही परिप्रेक्ष्य में प्रस्तुत करते हैं.
प्रथम, ‘दि सेकेण्ड सेक्स’, ‘समानता एवं भिन्नता’ के मध्य परस्पर सम्बन्धों को दृष्टिगत करता है. स्त्री व पुरुषों के मध्य समानता एक ऐसी पृष्ठभूमि है जिसके विरुद्ध स्त्रियों की नवीन वैयक्तिक पहचानों का उदय पहचान के लिए कोई पूर्व-निर्मित आदर्श की स्थापना नहीं करता वरन् केवल यह पूर्व-कथन करता है कि जब नारियों का दमन व शोषण समाप्त होगा तो स्त्रियों व पुरुषों के मध्य सांस्कृतिक भिन्नताओं का उद्भव होगा. स्त्रियों व पुरुषों के मध्य भिन्नताएं सदैव विद्यमान रहेंगी. नारियों के अन्तस् में उपस्थित कोमल व प्रेमभाव से परिपूर्ण भावनायें एवं शारीरिक संरचना उसकी विशिष्टता को प्रकट करती हैं. जो विचार ‘समानता एवं भिन्नता’ की स्थापना पर अत्यधिक बल देते हैं वे ‘समानता में भिन्नता के अस्तित्व’ को कदाचित् नकार नहीं सकते.
इस प्रकार, समानता एवं भिन्नता ‘दि सेकेण्ड सेक्स’ के दर्शन में परस्पर इस रूप में गुथे हुये हैं कि वर्तमान नारीवाद की द्वन्दात्मकता को व्यक्त करते हैं. यदि एक को दूसरे का पूर्ववर्ती मान लिया जाय तब उन दोनों विरोधी सिद्धान्तों को सम्बन्द्ध किया जा सकता है. सामाजिक-राजनीतिक समानता नारियों की पहचान के नये रूपों के उद्भव के लिए अत्यन्त आवश्यक है. दोनों नारीवादी मुद्दे नारियों की स्वतन्त्रता के लिए अपरिहार्य हैं जिसके द्वारा वे अपनी जीवन शैली का निर्धारण करने में समर्थ हो सकें एवं नारियों को नव-परिस्थितियों, नव-सांस्कृतिक अर्थों व नारी के रूप में जीवन की नवीन अनुभूति का सृजन करने की स्वतन्त्रता प्रदान कर सकें.
द्वितीय, उत्तर-आधुनिकतावाद के अनुरूप, स्थिर व स्थायी ‘स्व’ की स्थापना के विचार के स्थान पर बुवॉ एक नैतिक ‘स्व’ की स्थापना पर बल देती हैं जिसका स्वरूप चिरन्तर है तथा जो जीने की वैयक्तिक कला है. बुवॉ ने अपने सम्पूर्ण जीवन में ‘स्व’ तकनीकों के माध्यम तथा लेखन से ‘एकल नैतिक स्व’ के सृजन का प्रत्यन किया. उनका प्रयत्न अवश्य ‘एकल’ था किन्तु इसके द्वारा वह एक ऐसी ‘जीने की कला’ व वैयक्तिक शैली नारियों के समक्ष प्रस्तुत करने की इच्छुक थीं जिससे वे क्रियाशील एवं सृजनशील नारी के जीवन को समझ सकें व उसे अंगीकार कर नवीन मूल्यों व सांस्कृतिक अर्थों का निर्माण कर सकें. ‘दि सेकेण्ड सेक्स’ के माध्यम से बुवॉ ने पितृसत्तात्मक संस्कृति के विकल्पों को प्रस्तुत करने का प्रयास किया है. स्वयं बुवॉ के अनुसार उनकी मानसिकता ‘एक नारी’ की थी, न कि समस्त नारी जाति की.
नारीवाद के तीनों उपागमों – समानता, विभिन्नता व पहचान – को समाहित कर बुवॉ का दर्शन समकालीन नारीवाद का एक प्रतिमान (पैराडाइम) उपस्थित करता है. ‘द सेकेण्ड सेक्स’ अभी भी नारीवादी अध्ययनों व शोध का एजेण्डा तय करता है – कैसे नारीवाद को परिभाषित किया जाय? कैसे उसके साहित्य को विश्लेषित किया जाय, और कैसे महिला अभिलेखों (डायरी, पत्र, आत्मकथा) का प्रयोग किया जाय? बुवॉ का दर्शन समकालीन नारीवाद के प्रमुख दृष्टिकोणों के साथ-साथ इसके प्रमुख संकट व समस्या- नारियों की सामान्य पहचान के स्थान पर उनके मध्य भिन्नता के विचार- का समाधान प्रस्तुत करता है. यदि नारी नारी के रूप में ही अस्तित्व में नहीं है तो ‘नारीवाद’ का क्या औचित्य ? बुवॉ ने इस प्रश्न का समाधान प्रस्तुत किया है; नारीवाद को उन सभी विमर्शों पर विराम लगाना चाहिये जो नारी, उसकी इच्छाओं, उसके शरीर, जीवन में उसकी स्थिति व उसकी पहचान का कोई सार्वभौम सत्य उद्घाटित करना चाहते हों.
नारीवादियों को विमर्शों की सत्यता का दिखावा नहीं करना चाहिये अपितु अपने विमर्शों को स्वाभाविकता व मौलिकता प्रदान करना चाहिये जो कि ‘जीने की कला’ में समाहित है.
बुवॉ नारीवाद को एक विविधतापूर्ण अवधारणा के रूप में ही रखती हैं. अपने जीवन का वर्णन व चित्रण कर वे अन्य नारियों को यह संदेश देती हैं कि वे भी अपने जीवन को कैसे देखें. उन्होंने इसीलिये एक ‘अच्छी नारी’ या ‘नारीत्व’ को परिभाषित नहीं किया.
प्रस्तुत लेख ‘हिपैटिया’ वाल्यूम 14, संख्या 4, पृ,ठ 133-144 से साभार उद्धृत है. मूल लेख ‘सिमॉन द् बुवॉ : ए फेमिनिस्ट थिंकर फॉर अवर टाइम्स’ शीर्षक से प्रकाशित
पुनर्लेखन – प्रतिमा सक्सेना, प्रवक्ता, राजनीति विज्ञान विभाग, डीएवी कॉलेज, कानपुर
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