Ethics OF Liberation PDF

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ETHICS OF LIBERATION...

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ETHICS OF LIBERATION Definition.- The Ethics of Liberation has the peculiarity of assuming the great themes dealt with by philosophical ethics from the perspective of the victims of history, considering the process of globalization at the end of the 20th century. Born in the 1960s in Latin America, she tries to integrate the various processes of domination in the present, placing them within a global perspective. The Ethics of liberation is proposed as an ethic of and for life, since it tries to integrate all human power, and its historical significance due to its principle of dignity. An ethic from the victims, dominated and excluded, producing, reproducing and developing the guiding principle of a critical ethic to the care and preservation of human life. But the Ethics of Liberation is a critical ethic that starts from the victims of history, Ethics of liberation in the age of globalization and exclusion, Enrique Dussel. “POVERTY IS THE IMPOSSIBILITY OF PRODUCTION, REPRODUCTION OR DEVELOPMENT OF HUMAN LIFE; IT IS LACK OF FULFILLMENT OF NEEDS, BUT ALSO ORIGIN OF CRITICAL SCIENCE ”. (Dussel, 2009) The liberation of the oppressed.- The liberation of the oppressed seems, in effect, to be the central theme of Dussel's reflection, to which all the others refer. Dedication to a single thought is undoubtedly a sign in which the genuine thinker is recognized. The treatment of the liberation problem will impose new objects of reflection on you and will lead you to the elaboration of new categories and new methods. I will now briefly refer to these innovators in your thinking. To begin with, Dussel establishes an original distinction between, on the one hand, the set of norms, of current, established, dominant and hegemonic behaviors in a society, a set of norms that he calls by MORAL convention and, on the other hand, a space that, facing morality, it is the space of exteriority that he calls ETHICS. An important distinction that should be kept in mind to understand what follows. There is no single morality. At every historical moment we find in each human group, in each culture, a morality accepted by the people. Thus we speak of a Catholic morality, a Protestant morality, Aztec morality, the morality of the European medieval knight, etc. This is why it can be said that there are numerous morals in history and that morals are relative. Although accepted by everyone at any given time, morals can change, they can be transcended. Now, if morality is relative, ethics is, instead, one and absolute. Its principles are valid for all times. Principles such as this one; give freedom to the oppressed, which could well be the motto of the philosophy of liberation, or as the principle of the right to life, the right that ethical subjects have to live, reproduce and develop their life, in which the Dussel's new work, are principles that apply to all ages. They are universal. Furthermore, these principles are positive and also negative. They are negative insofar as they are critical principles, since they face all morality that authorizes oppression and normatively obliges us to deny any rule and all oppressive behavior towards another. As in other critical philosophies, such as that of Marx for example, the source of this negativity is not a negation but an affirmation. Ultimately - and this is the positive character of the principle - the ethics of liberation rests on the recognition of the affirmative character of the victim, of the recognition of the other as another, of his quality of person, of being an end in himself, say of the recognition of what the moral order does not know. Dussel will say that the victim is outside the system. It is then seen that in the ethics of liberation two fundamental categories: that of the totality, with which an moral and ontological order is alluded to, and that of exteriority, with which an metaphysical or ethical order is alluded to, which is beyond morality. "POLITICS MUST BE ETHICS AND POLITICAL ETHICS TO ACHIEVE JUSTICE, FREEDOM AND HAPPINESS" (Dussel)

ETHICS ACCORDING TO THE PHILOSOPHY OF LIBERATION According to the philosophy of liberation, ethics must start from the context of human groups, from the historical-cultural conditions of each community, of each society in its diversity, because in them, according to their needs, there are specific aspirations, from the which are to seek unity, identity and universality. Enrique Dussel proposes a complex ethic of six universal principles. The principle of life.- The fundamental content of political-practical reason must be to produce, reproduce and develop human life in community. The principle of democracy.- Affirms the validity and legitimacy of life must be achieved in the free and discursive public participation of all citizens, as autonomous subjects in the community, where popular sovereignty is. Principle of possibility.- The political-instrumental and strategic reason, to make the principles of life and democracy real and effective, must act taking into account the conditions of logical, empirical, economic, social, political and cultural possibility. Principle of the recognition of the other.- The political-critical reason must be in solidarity with the victims of the system and fight for their political recognition in the face of the non-truth, the non-validity and the ineffectiveness of the current political order. Organizational principle.- The excluded social actors must democratically assume the organization of the necessary social movements, judge the current political order and project political, economic, legal, educational, ecological alternatives, among others. Principle of transformation or liberation.- The political-liberating reason must organize and strategically and instrumentally effect the process of effective transformation, destroying unjust structures, and building new political, economic, educational, legal, ecological systems, among others. CONCLUSION. For Enrique Dussel, only human actions and institutions that comply with the six universal principles will be able to build fair political structures, creating norms that are in accordance with the needs and demands of the community, and if the new order falls, it must seem like a new future. liberating, because at the end of it all only social justice is sought....