Autor Tópico: Preconceito/Prejudice em E. Burke  (Lida 539 vezes)

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Preconceito/Prejudice em E. Burke
« Online: 10 de Janeiro de 2008, 21:50:32 »
[...]And Burke’s provocative defense, in this connection, of “prejudice” —by which he meant the set of beliefs and ideas that arise instinctively in social beings, and which reflect the root experiences of social life—was a revelation of something that until then I had entirely overlooked. Burke brought home to me that our most necessary beliefs may be both unjustified and unjustifiable from our own perspective, and that the attempt to justify them will lead merely to their loss. Replacing them with the abstract rational systems of the philosophers, we may think ourselves more rational and better equipped for life in the modern world. But in fact we are less well equipped, and our new beliefs are far less justified, for the very reason that they are justified by ourselves. The real justification for a prejudice is the one which justifies it as a prejudice, rather than as a rational conclusion of an argument. In other words it is a justification that cannot be conducted from our own perspective, but only from outside, as it were, as an anthropologist might justify the customs and rituals of an alien tribe.

An example will illustrate the point: the prejudices surrounding sexual relations. These vary from society to society; but until recently they have had a common feature, which is that people distinguish seemly from unseemly conduct, abhor explicit sexual display, and require modesty in women and chivalry in men in the negotiations that precede sexual union. There are very good anthropological reasons for this, in terms of the long-term stability of sexual relations, and the commitment that is necessary if children are to be inducted into society. But these are not the reasons that motivate the traditional conduct of men and women. This conduct is guided by deep and immovable prejudice, in which outrage, shame, and honor are the ultimate grounds. The sexual liberator has no difficulty in showing that those motives are irrational, in the sense of being founded on no reasoned justification available to the person whose motives they are. And he may propose sexual liberation as a rational alternative, a code of conduct that is rational from the first-person viewpoint, since it derives a complete code of practice from a transparently reasonable aim, which is sexual pleasure.

This substitution of reason for prejudice has indeed occurred. And the result is exactly as Burke would have anticipated. Not merely a breakdown in trust between the sexes, but a faltering in the reproductive process—a failing and enfeebled commitment of parents, not merely to each other, but also to their offspring. At the same time, individual feelings, which were shored up and fulfilled by the traditional prejudices, are left exposed and unprotected by the skeletal structures of rationality. Hence the extraordinary situation in America, where lawsuits have replaced common courtesy, where post-coital accusations of “date-rape” take the place of pre-coital modesty, and where advances made by the unattractive are routinely penalized as “sexual harrassment.” This is an example of what happens, when prejudice is wiped away in the name of reason, without regard for the real social function that prejudice alone can fulfill. And indeed, it was partly by reflecting on the disaster of sexual liberation, and the joyless world that it has produced around us, that I came to see the truth of Burke’s otherwise somewhat paradoxical defense of prejudice.
"Notai, vós homens de ação orgulhosos, não sois senão os instrumentos inconscientes dos homens de pensamento, que na quietude humilde traçaram freqüentemente vossos planos de ação mais definidos." heinrich heine


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