The World Health Organization refers to sex as “the biological and physiological characteristics that define and differentiate men and women”. Although gender is now largely referred to as the more social and cultural side of this “[differentiation],” accepted cultural perspectives on gender often become conflated with sex, dictating that women and men are categories to be naturally and unambiguously defined, with distinctive psychological and behavioral characteristics. propensities that can be predicted based on their reproductive functions and/or anatomical composition. In this sense, performing gender could be seen as having sex in which gender performance is simply an extension of or prescribed in one's plasma structure. This is the basic tenant of the idea advocated by those who attempt to advance scientific arguments regarding the “feminine.” and "masculine" behaviors. This is exemplified in the study “The Moral Molecule” (2012) by acclaimed neurobiologist and economist Paul J. Zak, in which he argues that because there are higher levels of production of oxytocin (a hormone that facilitates intimacy), women they tend to be more caring, more nurturing, more trustworthy and more empathetic. Men have higher concentrations of testosterone, a “scientific fact” long established by early gender experiments (Vermeulen, Goemaere & Kaufman, 1998; Seeman, 1998; Gupta, Lindemulder & Sathyan, 2000; Stanton, Wirth, Waugh & Schultheiss , 2009 ). Testosterones, as Zak claims, are a very powerful inhibitor of oxytocin and this "explains" the tendency of men to be stoic or more detached during social interactions and relationships. Add to this the fact that the amygdala (often associated with aggression) is an area of ​​the male brain that grows more rapidly than the rest of social truths, and it can be explained through classic sociological conceptualizations of identity. Herbert Blumer (1969) popularized the term “symbolic interactionism,” a sequel to G. H. Mead's (1913) theory of the self and C. H. Cooley's (1902) mirror self, arguing that human behavior is unique in that we respond to symbols . This identity is formed through a process of reflection, giving meanings to the world around us, and the way we act corresponds to our understanding of those meanings. This notion of “meanings” is explored in the “linguistic turn,” a postmodern development in Western philosophy and sociology rooted in the impression that all society is composed of “signs and symbols” and that they mean only what we assume they represent. (Wittgenstein, 1953). These assumptions, however, are not something that is done objectively.