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MULTIVERSO JOURNAL | ISSN: 2792-3681

Volumen 3, Número 4, Edición Enero-junio de 2023

https://doi.org/10.46502/issn.2792-3681/2023.4.5

Cómo citar:

Vargas-Machado, C.A., & Vargas Sepúlveda, C.F. (2023). Feminism as a gender condition for global bioethics. Multiverso Journal,

3(4), 53-63. https://doi.org/10.46502/issn.2792-3681/2023.4.5

Feminism as a gender condition for global bioethics

El feminismo como condición de género para una bioética global

Camilo Andrés Vargas-Machado



Claudia Faviola Vargas Sepúlveda



Recibido el 15/11/2022 - Aceptado el 12/01/2023

Abstract

With the objective of corresponding the political and social movement of feminism with the bioethical

discipline, a systematic review of literature produced and generated in the Spanish, English and

Portuguese languages in the period from 1970 to 2021 was carried out. With exploration in search

engines and databases. Of virtual data, where a qualitative method was applied, with a descriptive

approach, with the design of a review matrix instrument to apply a correlational method, from which

two emerging categories were determined: complex thinking and neo-atheism. As a result of the

review, it was concluded that feminism is a mass movement of a different nature, which germinated

from the current defending the will and self-determination of women, whose theory has adapted to

the changes in the situation that has allowed it to accept more equitable positions, to break patriarcal

schemes where global bioethics has changed, supported by the theories of complex thought and neo-

atheism, to invigorate its critical-revisionist nature and framed to produce changes, they will be

recorded in the everyday reality.

Keywords: Bioethics, global bioethics, feminism, complex thought, neo-atheism.

Resumen

Teniendo como objetivo corresponder el movimiento político y social del feminismo con la disciplina

bioética, se efectuó una revisión sistemática de literatura producida y generada en los idiomas español,

inglés y portugués en el periodo de 1970 a 2021. Con exploración en motores de búsqueda y bases

de datos virtuales, donde se aplicó un método cualitativo, con enfoque descriptivo, con diseño de un

instrumento de matriz de revisión para aplicar un método correlacional, a partir del cual se

determinaron dos categorías emergentes que fueron: el pensamiento complejo y el neo-ateísmo.

Producto de la revisión se concluyó que el feminismo es un movimiento de masas de distinta

naturaleza, que germinó de la corriente defensora de la voluntad y autodeterminación de la mujer,

cuya teoría se ha adaptado a los cambios situación que ha permitido acoger posturas más equitativas,

para romper esquemas del patriarcado donde tiene cambiada la bioética global apoyada en las teorías



Universidad Cooperativa de Colombia. ORCID: https://orcid.org/0000-0003-0993-358X. Email: camilo.vargasma@campusucc.edu.co



Universidad Cooperativa de Colombia. ORCID: https://orcid.org/0000-0003-0772-9315. Email: claudiaf.vargas@campusucc.edu.co

Vargas-Machado, C.A., Vargas Sepúlveda, C.F. / Vol. 2 Núm. 3 (2022) Páginas. 53-63

Multiverso Journal publica bajo una licencia de Creative Commons Attribution 4.0 International (CC BY 4.0)

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del pensamiento complejo y, por su parte, el neo-ateísmo, para vigorizar su naturaleza critico-

revisionista y encuadrada para producir cambios, se registraran en lo real cotidiano.

Palabras claves: bioética, bioética global, feminismo, pensamiento complejo, neo-ateísmo.

The Feminist Movement

Feminism was not only a theory of the feminist movement as is often speculated, it is also a

theory of human society that eventually led to a planetary movement; but with emphasis on the

gender condition, in this case, reassessing and revalidating the human condition of being female. The

woman is a human condition, for which it is suggestive to remember the theoretical approach and the

epistemological look that Fernando Mires provides with his article, The Feminist Revolution published

in the Nueva Sociedad Magazine of 1996.

Since not all feminist movements sought to overthrow Patriarchy per se, or cause a revolution

with the established status quo (Stablisment), nor did they seek to combat Patriarchy and Masculinity

installed in the human mind and praxis at all costs since the subject is subject and the woman lives

with the man.

Feminism was born to be a mass movement, to later be widely disseminated throughout the

planet, except for non-Western cultures. Feminist theory is interesting not only for the revisionist

contributions, about the social roles of both men and women, but also for the duration in time and for

having had the ability to be permeated and mutate with its passing to establish contributions to

western societies, basically. Relying on his theoretical set, to date he has provided not only initiatives

for other social movements, which are translated into concrete collective social actions as defined by

Tilly & Wood (2012), revolutionary collective actions -without wanting to be- as happened with the

murder of the three Mirabal sisters

by the Dominican dictator Rafael Leonidas Trujillo in 1960. Where

from this cruel murder the International Day for the Elimination of Violence Against Women is

commemorated or also called the International Day of Gender Non-Violence, which was promoted by

the Movement Latin American Feminist.

Feminism has been an important movement, because for a social action to last over time,

taking the French Revolution as a starting point, and going through the sociopolitical movement of

the Suffragettes, it can be quantitatively deduced that there are almost 220 years of actions and

struggles. of marked confrontation, which to date has also sponsored and promoted social action

movements, with its most concrete and contemporary achievements such as the LGTBI, Anti-Racism

groups, among others (Oliveira, 1995).

The mere fact of mentioning them implies an analysis of a social totality subdivided into

historical and social partialities, as is evident in the footer (That is to say, each movement, even when

it started from initiatives of the feminist organization, not all of them arose based on the same

reasoning, causes and historical justifications). To which Mires gives us the academic and historical

reason when he affirms that feminism is not only about the feminist movement, but also the struggles

Ciriaco de la Rosa, one of the murderers, would later recount it: «After capturing them, we led them to the place near the abyss,

where I ordered Rojas Lora to take sticks and take one of the girls away. He complied with the order immediately and took one of

them, the one with the long braids (María Teresa). Alfonso Cruz Valerio chose the tallest (Minerva), I chose the shortest and chubby

(Patria) and Malleta, the driver, Rufino de La Cruz. I ordered each one to enter a cane field on the side of the road, all separated so

that the victims would not witness the execution of each one of them [...] I tried to prevent this horrendous crime, but I could not,

because I had direct orders from Trujillo and Johnny Abbes Garcia. Otherwise, they would have killed us all. (ABC newspaper. ES).

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and practices of women, even if they are not feminists. Therefore, this movement has been built as a

theoretical link from a social movement, which adds both non-feminist women and those who are

(Mires, 1999).

This theoretical set (of postulates, premises and other elements) served as the basis for other

sociocultural movements as is evident. This conformation -sociocultural- gives it the vitality that time

has obtained, even if not always with the same intensity. The feminine condition as a human condition

allows agreements and disagreements to be part of the dynamics of humanity, due to its very human

condition from the perspective of Hannah Arendt (Sanchez, 2012). That is why, within the infinity of

feminist movements, none has been homogeneous in relation to their ideas and even less in

approaches or causes of their undertaking against patriarchal domination or fight for their rights to

equality (Mires, 1999).

But it is this coming and going of reasoning and positions that gives the most vitality and

dynamic meaning to this reflective writing. Because debates and diatribes are forces that give

dynamics to the fight (Mires, 1996). Its different positions inwards on the one hand, and on the other,

when they are shown to the rest of society, is what gives it the wealth of sui generis epistemological

and ideological positions of great interest for its more detailed study. The number of positions around

feminism throughout history makes gender one of the most diverse tools of struggle through identity

and discursive construction (of a historiographical nature as well as others); which brings together

interesting characteristics to be examined in greater depth. And like every social position that comes

from feminism, it has its casuistic or original properties. Well, for this reason, it cannot be expressed

that there is a position that is more feminist than another (Mires, 1999).

Feminism, even with an arduous and tiring task ahead, continues to fight not only against the

forms of patriarchy, but as Mires rightly points out, its fight is more tenacious than that factor, it fights

against the vastest fronts, towards an economic order, a culture, a system, a civilization. So, all the

different forms and expressions of reality that feminism confronts are lumped together in the concept

of patriarchy (Mires, 1996). Feminism does not consist, up to now, in denying patriarchy according to

Mires's approach, but it is worth emphasizing that starting from this denial -almost outright- it also

starts from a "dualistic scheme" of a binomial conception of pure positions - that sometimes they can

become entrenched in their niches similar to the Marxists (Fonseca & Alvaro, 2015).

This philosophical and life dualism, specifically, generates reasonable properties for his own

struggle of objectives -immediate or not-, as well as antagonistic relationships with his peers if he is

approached from the premise of that patriarchy forges elements and concepts that are opposed to

the emancipation of women in itself; validity criticism for our analytical purpose, since the north is to

skip this dualism that often generates obstacles or complications for both genders.

It is a dualism, for example, where patriarchy as a philosophy of domination has managed to

establish itself with unique forms and expressions, considering that the concept of patriarchy cannot

be a localizable reality, nor a specific place, because it has various forms. To which it could be said

that the construction of the concept of patriarchy is a power that is micro-physically represented in

habits, people, institutions, people and places (Mires, 1996). And to combat a multidimensional reality

such as patriarchy, an ideology with an explanatory and penetrating capacity for complexity was

needed, such as feminism, according to Kate Millet, one of the most penetrating ideologies of our

culture (Millet, 1971, p. 25, quoted by Mires, p. 3).

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It is penetrating and combative also due to its essence and consideration now founded on the

basis of Bioethics as a discipline of recent study. To combat the radical position and male

predominance, she needs this. Boscán is certain when stating that bioethics has an ethical treatment

of both biomedical and social factors, and from the focus on preserving biodiversity oriented towards

the survival of Humanity, what is will be useful to gender theorists and feminists to glimpse the

plausible dilemmas to these dilemmas brought by diverse gender and sex groups, but also for anti-

patriarchal heterosexual people (Boscan, 2015).

In relation to this approach, it is that it makes room for the presence of Bioethics, but not just

anyone, it is a Global Bioethics that intentionally allows addressing the enormous complexity of

cognitive or knowledge alternatives such as bounded dualism.

However, Global Bioethics focused on our criteria obliges us to mention a specific case, for the

purposes of our analysis the article on Women and Contraception has been selected. some brief Notes

by Javier de la Torre; This deals with the controversial issue of contraception in men and women, how

this human fact is understood, whose implications stand out due to the order established by the

patriarchy of masculinity (Castañeda, 2007) undaunted by the advances of feminism (De la Torre,

2010).

Within the framework of reflections by Javier De la Torre, the following stand out: The fact

that the responsibility for contraception falls almost exclusively on the female gender, there is a

domestic solidarity of the feminine about this action where it is not conceivable that the man as such

is responsible or co-responsible for induced human non-reproduction (MacArthur, 2001).

Bioethics and feminism: points to elucidate

The condition of being female involves her once in which the exclusivity of contraception is in

the hands of the woman: it is not the man who takes care of himself. And indeed, this is how Western

human logic is structured, since most contraceptives are intended for women's bodies, despite the

fact that some of them suffer hormonal or metabolic effects due to their use. For this reason,

De la Torre points out how contraceptives harmed women, represented damage to their health, and

affected their body image (De la Torre, 2010), but they are a preferable risk and damage compared

to abortion or abandonment.

In this case, dismembering the woman's self-esteem, bearing the weight of a unique

responsibility that in case of failure -one of them- would be blamed on her, her responsibility for an

unplanned child, as if consummating the conception was one side (De la Torre, 2010). We see that in

the historical development of family planning, the woman becomes responsible for reasons of

imposition, economics or health. Also, if the woman continuously uses planning methods, it tends to

symbolize that she is dangerous, or that she is an easy woman (De la Torre, 2010).

In conclusions nine and eleven of his book, De la Torre explains how patriarchy has been

empowered to the extent that male children inherit this cultural matrix, as if the performance of birth

control of a nucleus only depends on the women's value system. Sex and sexuality, according to the

Judeo-Christian tradition, are only intended for procreative purposes, therefore, contraception

methods and techniques are denied, and if approved, it must be the woman who takes charge without

deciding neither does she alone (De la Torre, 2010).

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From certain religions, especially the monotheistic and Abrahamic contraception is considered

against the origin of life, it is unnatural as is known, and since it is not "it is against the will of God".

This conclusion, like others, leads us to rethink the condition of being a woman in the new model of

family and marriage attached to the era of modernity. De la Torre ends by stating why the feminist

movement has truly defended a woman's will to be a mother. The theory of feminism, by adopting

this position, denies the criteria of forcing women as an entity responsible for this human activity, she

is forced by the establishment of the univocal scheme of patriarchy (De la Torre, 2010). In these

examples, global bioethics intervenes and intercedes in order to review the role of each one.

There are multiple examples to point out when it comes to global Bioethics, but we are

interested in the relationships between bioethics and feminism as a current of thought provided with

fundamental changes worth considering if you want to transform real contexts with pre-eminence in

patriarchy. But the theory of feminism has not only stopped at dismantling the artificial limits of the

woman that threatens her authentic and unique voluntariness as a being and bearer of codes of

thought, different views and cultural patterns that can offer us elements to break or crack paradigms.

understood as modes of imposition that have deprived at this point of the present.

To the extent that bioethics takes place in historical time, it is exalted with its duration, it is

part of the contemporary validity while the challenges increase, because the demands of the modern

world border on postmodernity according to the historical context that is placed. Bioethics today is an

anchor point, a cornerstone from which to start to question individualist positions rooted in the

"masculine rationality" still prevailing in the enveloping globe of globalization of ideas that sustain a

perfidious rationality based on overly ambitious universalist aspirations that they confiscate the

dynamics of the real (León-Correa, 2008), that is, they are based on the well-known ethics of action

established by the Chilean professor Francisco León.

Its aspirations are truly universalist because -as clinical ethics as perceived by Professor León-

it has become a series of implications and impositions embodied in the daily reality that is built day

after day. That they have imposed themselves by providing realities such as masculine exercises that

are reified

If one starts from Bioethics as practical ethics according to the analytical view of León (León-

Correa, 2008) it translates into a commitment to an unquestionable practice full of deontological layers

that are forged from a rationality specified with individualistic human acts that propose only the

masculine gaze of reality until now instituted. The foundation of the practical ethics of action

(León-Correa, 2008) it makes it possible to revalidate or re/propose imposed masculinity as a flexible

practical position for most societies around the globe. As he approaches it, Bioethics until the first ten

years of the 21st century, has divided into 2 aspects: one of a practical nature based on masculine

ethics.

Bioethics, being a discipline of recent date, has been erected with the common problems of

the construction of subjectivities and intersubjectivities typical of modern ideology. But the stage of

bioethical peace, which Lydia Feito questions -correctly- is one of the academic obstacles and the

achievable development for this global disciplinary current of great help (Feito, 2010). That vital

academic peace <in due time> is interfered with and intervened by the critical diagnosis that the

author reiterates the minute she decides to broaden the voices that make up the feminist vision,

seeing them as unquestionable contributions to the science of Global Bioethics. Becoming a dissenting

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voice that cannot be silenced with the ease of other academic currents of thought that have become

in the world history of ideas.

Said dissenting voice of Feito enters into a correlation of proposals conjugated with the

reactions of feminism that as a current of action was raised by León-Correa, since he protests feminism

in the ethical defense of the violated and unfair situation of the female sex (León-Correa, 2008) raised

by the liberal civilization: economist and individualist. They are a series of critiques of enormous value

due to their essential and inexcusable nature from the very moment in which they are forged in the

dynamics of contemporary thought, I am referring to the moment in which Simone de Beauvoir writes

her central work with which she contributes to the cracking and rethinking of the paradigm. masculine

rationalist bounded above (Feito, 2010).

It is no longer just a superficial critique of the feminist current to the patriarchal society as a

denunciation, where the male standard predominates, it is how the feminist approach, more than an

option to take, is a feasible and credible bet for the search for solutions that bring them closer instead

of distancing them sociologically and ontologically.

Nor is it just a critique of the alleged value neutrality that have been held as valid positions

and deontologically established by patriarchal masculinity. For that, the ethical theories that only

originate from the androcentric vision must be reviewed <as she rightly argues> when she asserts to

do without half of humanity: the female gender. Since their criticisms are accurate in terms of their

intention to break down patriarchal barriers by changing the structural and attitudinal aspects of the

feminist vision in order to modify from the base of the prevailing reality in search of the emancipation

of women as authentic and dignified beings.

To be heard as a different voice if the paradigmatic model of the male is to be overcome,

where the ethics of care has an essential presence (Palazzani, 2008), be a contemporary bioethical

possibility to be considered as a complementary proposal that allows us to ensure a better human

condition between both genders based on the construction of a more equitable society (Feito, 2010).

The opposite is starting from an incomplete perspective, without the possibility of meeting with the

other half of the planet's inhabitant, it is a non-dialectical perspective of universal thought, without a

true universal aspiration of human thought when a single version of the Bioethics; bioethics, until now,

reductionist, with any other adjective that is not that of Global

Thus, contemporary bioethics faces the challenge of approaching, palpating combinatorial,

establishing a credible dialogical relationship with which empirical and evaluative communication

channels are allowed -which, although different from each other- complement each other dialectically

and philosophically. It is the element of the universality of the empirical ethics of the human that

makes it a complete vision of the human, since global bioethics is not the translation of a single version

of the human condition, it is the complementary and dialectical interaction between man and the

woman – regardless of gender condition – which redefines the challenge of being a better human for

the planet and for oneself.

The mere fact of proposing the use of an empirical ethics of complementary exchange is

already an original non-reducing premise consubstantiated with the genuine awareness of being for

The Spanish Feito clarifies that the perspective of a local or partial Bioethics is already obsolete as when its causes were from the

field of medicine and health as is still thought and believed: it is part of the artificial limits instituted by feminism of before; another

of the criticisms established by her about those first steps of gender studies or biomedicine among others (2010).

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what one is. Alluding to the complementary perception of what each one (a) represents without

confiscating the essential (representative) contents of their ontological conditions.

A deontology of the global is needed that nourishes this perspective or analytical approach to

the human condition, a dialectical combination of codes that complement each other to account for a

dialogical ethics of the empirical, of the dialectic of different, but not incompatible, visions. nor

intransigent of one gender in front of or next to the other. It is vital that gender condition provided

with a willingness to open their own diversity conditions that define and redefine them within fairness,

once again Feito points out that currently there is a need to open a cultural and social diversity and

cultural (Feito, 2010) which is rather a claim for justice, where bioethics must be global.

The undoubted need for global bioethics whose undertaking is an immediate task for its

realization that does not deviate from its genuine condition of its being of its kind is palpable. This

essential condition of the genre is subject to the need for that opening of diversity of a social and

cultural nature, as Feito assures, it is an opening with an intrinsic dynamic provided with changing

definitions and redefinitions -within fairness- as a result of the same condition. human, is redefined to

give rise to that opening and reopening of limited daily diversity. Specifically, in what is stated, global

bioethics has its essential condition in the human capacity to be fair; It is in this sense of fairness that

the element or piece of an empirical ethics of the universality of humanity is raised, an intrinsic

dynamic that rescues part of the human condition as Arendt proposed it in order to become global

(Sanchez, 2012).

Insofar as the conjugated meeting of different empirical ethics founded on social and cultural

diversity brings us closer, borders us towards a complete vision of the human, to the dialectical

condition of being more just with those who accompany it on the planet, the diverse interaction A

more content approach to what it means to be fully human is part of the social. Said interaction is the

dialectical conjugation that is based on the gender condition always in the search for a complete vision

of the human, it requires encompassing and opening <and including> more people to the gender

condition to be more just focused from the complement of humanity.

With a universalist ambition –such a human condition of gender- it stands as an initiative of

sociocultural diversity that necessarily entails that named complementary and dialectical interaction

between man and woman –or another gender condition-; of course, without denigrating any of its

experiential angles that give the temporary place to the universal and the global. In this case, the

global is not just a remembrance, it is not a snobbish position, nor is it an ephemeral intellectual claim.

The global here is an active claim of the ethical, but it is an ethics of action aimed at complementing

the missing ontological in the masculine rationality imposed by the duration of historical time.

From the contributions of Feito and León, global Bioethics contains practical implications that

stem from an empirical ethic whose condition is the inclusive sense of being, being fairer with the

diversity of others, it also contains the integration of empirical knowledge different from the structure

patriarchal rationale imposed as indicated.

The global is a non-rhetorical adjective that disagrees with the traditional and practical man-

woman dualism known, the global seeks to understand that empirical gender condition that is created

and recreated by dissipating sexual, legal, social or other barriers sustained by patriarchal rationality.

Global Bioethics dismantles the implanted discursive monologues, the non-dialogical monologues that

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run the trail of feminism, which are viewed from a single disintegrating vision of the completeness of

what is human.

In many aspects, other analytical approaches are necessary with certainties that allow

clarifying the construction of a complexity that implies being dismantled for the development of global

bioethics. It is from such approaches and intellectual certainties that the density of the roles and

sociocultural roles of already instituted dualisms is reviewed, and of the dualist approaches of

reflection and openness to the diversities empirically adopted by human interaction to the present.

The need for a dialogic dualism between E, Morin – M, Corbi and Neo-Atheism

In relation to the dualisms and the validity of the cognitive contributions of Morin's complexity

together with the Neo-atheism analyzed by Álvaro Castillo and Sergio Osorio, the following reflections

are elaborated. It must be realized that the conception of the dual is not only reduced to the debate

regarding patriarchy and gender, since it encompasses other human activities, as indicated by Sergio

Osorio and Álvaro Castillo in Complex Thought and Silent Knowledge: The Morin - Corbí Dialogue, the

real role of dualism is also translated into an ontological relationship of philosophical and integral

importance, and due to the complexity of the subject it is essential to address the ideological field and

that of positions related to the belief systems of religions (Alvaro & Osorio, 2014).

Both, beyond a simple analysis, have emphasized the certainty of new positions arising from

the theoretical-practical reflections of Edgar Morin where he establishes with certainty that religious

insufficiency in a deep context of man, incapable of pursuing the forms privative tied to this or that

faith and/or dogma, church or which, should cause it to be integrated into many activities considered

non-religious (Morin, 1968, Quoted by Alvaro & Osorio, 2014).

His reflective knowledge reveals how he is incapable of being tied to any religious position in

itself, but he admits that an intrinsic necessity to the human being that cannot be submitted to the

simple analysis of unilateral positions provided by the religions themselves, since there are a

multiplicity of forms religious assumed by men that are necessary for both believers and non-believers

as a result of the conclusive metaphor which I use to unravel how one is not possible without the

other, since no light will dissolve the shadow.

It is the human reflection of the essential of one without the other: there is no atheism without

dogma and vice versa in equal conditions and perspectives. It is a coexistence of positions that are

unraveled and delivered from a unique dialectical form, it unravels a human dialectic that should not

ignore or set aside those other activities considered non-religious located in those underground regions

for many religious or Westerners (Alvaro & Osorio, 2014).

It is a dialectic of thought that is not installed on the construction of the innate binomial or

dualism of our societies, since each light gives birth to another shadow that accompanies it (Alvaro &

Osorio, 2014), without disdain and without hierarchies that deteriorate one another, knowing that one

feeds on the other and they cannot coexist or coexist unless this ontological nutrition is understood,

which creates the complex thought that each human being (subject to his nature of bio power to

develop with his presumed stay of interaction in the balloon).

It is worth digressing, there are a variety of approaches to address the dialectic of the nature

of biopower (a term originating from Michel Foucualt), one of them is focused on the posthumanism

of José A. Mainneti, to name a few of them, who defines it as a cultural techno-futurist movement,

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which is between the ideological and the utopian since it pursues the self-transformation of the human

race, from the complexion of its improvement, which will soon be a new goal for doctors, outside the

traditional approach of opinion and disease treatment (Mainetti, 2014 cited by Pessini, 2017).

Continuing, unraveling this complex approach implies recognizing the repertoire of lights and

shadows that dissect its complex nature, which subsumes it in the labyrinth of intersubjective

relationships that feed its objective sense of taking positions and adopting systems that accredit it for

its very human freedom of choose, the more orthodox or dogmatic a position (light) is, the more

shadow it casts or emits over its own ontological existence built with the care of a Tibetan monk –just

to mention one-.

Morin's complex-epistemological approach leads us to unravel intellectual darkness such as

neo-atheism, which is that neo-atheism does not come to be a rational approach with which people

can reasonably believe in a supernatural or superior reality; perhaps a more combined position that

can show the existence of a magical, symbolic and mythical dimension of the real (2015). How men

construct and construct their reality, filled with symbolic and mythical constructs that surround most

of the societies known up to now, is an activity beyond study; this position gives us the intellectual

possibility of believing or not believing, but what.

It is true that it is a starting point position that deserves to recognize the other from its

symbolic dimension magical as both propose. It is this dimension that makes the human being real as

it is and in what objectification it is, it is a position of human existence not only dual but of each

religious position that appropriates the essence and the source of what it means to be human because

it is structured from the libertarian sense, from the emancipatory content that each man and woman

can become reciprocally without central hierarchies that disfavor the shadow instead of the light

(idem). He is part of that mythical-religious dimension that inhabits his condition of being, which he

does from a tactical logic of positioning the world that surrounds him, it is a structure of the real-

human that covers him with complex reflections necessary to consider or be done at this time.

Despite being part of it, of what human existence is, that is, it should not be undertaken

through a theoretical-conceptual elaboration because meaning is lost if it tends towards a perceptive

angle of one or the other. It is difficult to start from a certain creed for the comprehensive level of

what is wanted to be expressed as an ontological construct of the dimension of neo-atheism

understood as a position of recognition and self-recognition of the other as its own existence populated

by human conditions –whether orthodox or no- that pose the challenge of an order of a different

dimension of reality, but similar to the position of those who prosecute or issue an opinion in front of

a believer.

This is because neo-atheism does not mean the negation of the dogmatic religious, much less

the damage or destruction of those who do not share our position <even in the same human acts

considered non-religious ontologically there are and persist characteristics or constructs related to this

mythical-religious dimension>. In itself, this position of neo-atheism reconfigures life positions to

unleash a dialectic of beliefs that subvert complex elaborations; same that can be taken for granted

as certain or true from an absolute referent, on the contrary, they rework it from a certainty with a

revisionist sense willing to reconsider from a human condition provided with a critical fabric after the

endless task of understanding ontologically what it is. Human is in itself for what it is, or ultimately for

what it represents to itself or to others.

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Conclusions

Feminism has been a mass movement of a different nature, it is a current that defends the

voluntariness of women, its theory is adapted without going out of style, with the purpose of accepting

more equitable positions that make women a more responsible entity for yes and for others. It is in

charge of breaking the patriarchal schemes to accommodate other approaches to life such as the

aforementioned contraception and it is there that the capital role of Global Bioethics intervenes and

intercedes.

This is possessed of universalist aspirations by its very critical-revisionist nature and framed to

produce changes, since it has key meeting points with feminism by coinciding with the arduous task

of detecting and delving into diverse implications that are registered in everyday reality. Likewise, if

one starts from Bioethics as practical ethics according to the analytical view of León-Correa (2008).

They are key because Together they signify and combine in a bet full of innovative deontological strata

that are forged from a rationality that is neither masculine nor androcentric, but based on the practical

ethics of action (León-Correa, 2008), more flexible as a position since it considers, from its inclusive

character, the foundations of processes of subjectivities constructors of an active empirical ethics.

By considering this approach and its inclusive purposes of diversity, they make it a renewed

Global Bioethics from its proposals -as a voice difficult to silence- since it dismantles rationalist

monologues instituted without containing the essential human condition of the dialogic that

disintegrate the completeness of the human as a necessary condition of being.

In addition to feminism, global bioethics -due to this same characteristic condition of being

global- is linked to contributions such as Morin-Corbin's complexity, as well as the meaning of neo-

atheism, whose position is not the denial of the religious world. -dogmatic, neither supports the

prejudice by the other; it dialectically reconfigures life positions, considering them ways to subvert the

realities established on unequivocal beliefs that are taken for granted, denigrating those who do not

share their 'partial position'.

In effect, neo-atheism seeks to refocus from different certainties and with critical elaborations

to reconsider human life and its interaction (from the Global), but provided with the human condition

of understanding ontologically what it means to be human in itself, and what the representations

social and cultural flows into the daily thoughts, words and actions of human beings.

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