The present work aims to point out some possible tasks for the Karl-Otto Apel´s discourse ethics today. Such tasks may concentrate on the need for a theory of the institutionalization of practical discourse, as a form of socially realized practical rationality. The question that has to be answered is what frame conditions should be found in the discourse so that it can be put into practice and what political-institutional effects it can produce in the context of really existing institutions. Starting with Gehlen and Luhmann -although to a lesser extent-, Apel interprets institutions as systems of self-affirmation that, on the one hand, free the subjects from the burden of action, but, on the other hand, limit or determine the consensual-argumentative rationality of discourse. The functional coercions (Sachzwänge) of the institutions configure a field of action and a type of rationality that, according to Apel, should be under the control of institutionalized discourse as a rational public sphere (Öffentlichkeit). The relationship between the ideal normative criteria of the institutionalized practical discourse and the existing institutions must be interpreted as a non-surmountable dialectical tension or intertwining. If this interpretation is correct, the discourse ethics, as a critical theory of society, cannot be understood as an application without more ideal normative criteria to the historical reality or adaptation of that reality to ideal criteria in its vertical sense, but as a mutual horizontal correlation.
The present work aims to point out some possible tasks for the Karl-Otto Apel´s discourse ethics today. Such tasks may concentrate on the need for a theory of the institutionalization of practical discourse, as a form of socially realized practical rationality. The question that has to be answered is what frame conditions should be found in the discourse so that it can be put into practice and what political-institutional effects it can produce in the context of really existing institutions. Starting with Gehlen and Luhmann -although to a lesser extent-, Apel interprets institutions as systems of self-affirmation that, on the one hand, free the subjects from the burden of action, but, on the other hand, limit or determine the consensual-argumentative rationality of discourse. The functional coercions (Sachzwänge) of the institutions configure a field of action and a type of rationality that, according to Apel, should be under the control of institutionalized discourse as a rational public sphere (Öffentlichkeit). The relationship between the ideal normative criteria of the institutionalized practical discourse and the existing institutions must be interpreted as a non-surmountable dialectical tension or intertwining. If this interpretation is correct, the discourse ethics, as a critical theory of society, cannot be understood as an application without more ideal normative criteria to the historical reality or adaptation of that reality to ideal criteria in its vertical sense, but as a mutual horizontal correlation.
My current transition to a PhD in Education, with the theme: "Artificial intelligence applied to the systematization of pedagogical experiences for the strengthening of collective work"; leads me to approach the issue for this occasion, but from other disciplinary approaches, such as the vision of the Philosophy of Law, Ethics and Politics. Even though Argentina is still in what we could call an evangelizing stage of these topics, there are already many expressions of the thought of people with intellectual prestige that refer to Artificial Intelligence (AI) as "something" that is already among us, generating a great technological revolution with diverse manifestations such as the suppression of certain professions as we know them today; change of work methods; of forensic practices and other practices. And it is this "something" that we must try to define, delimit and above all measure quantitatively in terms of morality. ; Mi actual tránsito por un Doctorado en Educación, con el tema: "Inteligencia artificial aplicada a la sistematización de experiencias pedagógicas para el fortalecimiento del trabajo colectivo"; me lleva al abordaje de la cuestión para esta ocasión, pero desde otros enfoques disciplinarios, como la visión de la Filosofía del Derecho, la Ética y la Política. Si bien Argentina, se encuentra aún, en lo que podríamos llamar una etapa evangelizadora de estos temas, ya abundan expresiones del pensamiento de personas con prestigio intelectual que refieren a la Inteligencia Artificial (IA o AI) como "algo" que ya está entre nosotros, generando una gran revolución tecnológica con manifestaciones diversas tales como la supresión de ciertas profesiones tal y como las conocemos hoy en día; cambio de métodos de trabajo; de prácticas forenses y demás praxis. Y es ese "algo" el que tenemos que intentar definir, delimitar y sobre todo medir cuantitativamente en términos de moralidad.
Una nueva ética ecológica avanza haciendo frente a la inoperatividad de la ética utilitarista a fin de evitar la proclividad hacia un suicidio ecológico. Este va más allá de un suicidio colectivo porque es también un homicidio intergeneracional y un ecocidio interespecífico. El artículo recoge siete principios de esta nueva ética ecológica y están basados en aportaciones tales como el triángulo empatía - altruismo - cooperación evidenciado por las investigaciones en neurociencias; el proceso de adaptación de la ética pública con la ampliación de la comunidad moral a futuras generaciones, comunidades bióticas y abióticas; el concepto de "velo de la ignorancia específica" como principio regulador de las relaciones sociales justas según señala John Rawls; o el principio de responsabilidad ante el imperativo tecnológico acuñado por Hans Jonas. ; A new kind of ethics, ecological, is advancing to confront the incapacity of utilitarian ethics to avoid the tendency towards ecological suicide.This goes beyond collective suicide because it also involves intergenerational murder and interespecific ecocide. This article gathers seven principles of this new ecological ethics, based on contributions such as the triangle "empathyaltruism-cooperation" made evident by research in neuroscience,the process of adapting public ethics by including the future generations in the moral community, abiotic and biotic communities; the concept of "veil of specific ignorance" as the regulating principle of social relations as pointed out by John Rawls; or the principle of accountability related to the technological imperative coined by Hans Jonas.
A new kind of ethics, ecological, is advancing to confront the incapacity of utilitarian ethics to avoid the tendency towards ecological suicide. This goes beyond collective suicide because it also involves intergenerational murder and interspecific ecocide. This article gathers seven principles of this new ecological ethics, based on contributions such as the triangle "empathy-altruism-cooperation" made evident by research in neuroscience, the process of adapting public ethics by including the future generations in the moral community, abiotic and biotic communities; the concept of "veil of specific ignorance" as the regulating principle of social relations as pointed out by John Rawls; or the principle of accountability related to the technological imperative coined by Hans Jonas. ; Una nueva ética ecológica avanza haciendo frente a la inoperatividad de la ética utilitarista a fin de evitar la proclividad hacia un suicidio ecológico. Este va más allá de un suicidio colectivo porque es también un homicidio intergeneracional y un ecocidio interespecífico. El artículo recoge siete principios de esta nueva ética ecológica y están basados en aportaciones tales como el triángulo empatía - altruismo - cooperación evidenciado por las investigaciones en neurociencias; el proceso de adaptación de la ética pública con la ampliación de la comunidad moral a futuras generaciones, comunidades bióticas y abióticas; el concepto de "velo de la ignorancia específica" como principio regulador de las relaciones sociales justas según señala John Rawls; o el principio de responsabilidad ante el imperativo tecnológico acuñado por Hans Jonas.
Mi actual tránsito por un doctorado en Educación, con el tema "Inteligencia artificial aplicada a la sistematización de experiencias pedagógicas para el fortalecimiento del trabajo colectivo", me lleva al abordaje de la cuestión para esta ocasión, pero desde otros enfoques disciplinarios, como la visión de la filosofía del derecho, la ética y la política. Si bien Argentina se encuentra aún en lo que podríamos llamar una etapa evangelizadora de estos temas, ya abundan expresiones del pensamiento de personas con prestigio intelectual que refieren a la inteligencia artificial (IA o AI) como "algo" que ya está entre nosotros, generando una gran revolución tecnológica con manifestaciones diversas, tales como la supresión de ciertas profesiones tal y como las conocemos hoy en día; cambio de métodos de trabajo, de prácticas forenses y demás praxis. Y es ese "algo" el que tenemos que intentar definir, delimitar y sobre todo medir cuantitativamente en términos de moralidad. ; My current transition to a PhD in Education, with the theme: "Artificial intelligence applied to the systematization of pedagogical experiences for the strengthening of collective work"; leads me to approach the issue for this occasion, but from other disciplinary approaches, such as the vision of the Philosophy of Law, Ethics and Politics. Even though Argentina is still in what we could call an evangelizing stage of these topics, there are already many expressions of the thought of people with intellectual prestige that refer to ArtificialIntelligence (AI) as "something" that is already among us, generating a great technologicalrevolution with diverse manifestations such as the suppression of certain professions as we know them today; change of work methods; of forensic practices and other practices. And it is this "something" that we must try to define, delimit and above all measure quantitatively in terms of morality. ; Facultad de Ciencias Jurídicas y Sociales
1. Whatever the "minimum democratic ethic" may be, the question points, ultimately and definitively, to the relationship between ethics and democracy, which has historically occurred both on the practical level, of politics as activity, as in the theoretical plane, either of moral sciences or political sciences. Considering that, from the point of view of logic, the term constitutes the manifestation of the concept, it becomes natural to begin with the analytical approach to the problem and, consequently, to determine preliminarily what is to be understood by "ethics" and what by "democracy". ". ; 1. Sea lo que fuere "la ética mínima democrática", la cuestión apunta, en último y definitivo termino, a la relación entre la ética y la democracia, que históricamente se ha dado tanto en el plano práctico, de la política como actividad, cuanto en el plano teórico, ya sea de las Ciencias morales o de las Ciencias políticas. Considerando que, desde el punto de vista de la lógica, el término constituye la manifestación del concepto, se hace natural comenzar con el approach analítico del problema y, consiguientemente, determinar preliminarmente qué se va a entender por "ética" y qué por "democracia".
La Universidad Autónoma de Bucaramanga, UNAB, está comprometida con un ambiente ético como pilar fundamental de su institucionalidad, en consonancia con su espíritu fundacional; de tal forma que un accionar ético le permita desarrollar efectivamente su misión. Como institución de educación superior, sin ánimo de lucro, la UNAB ha desarrollado sus actividades en el marco de principios democráticos y liberales, y es su objetivo ser referente del desarrollo económico, social y cultural de la región nororiental y del país. El Código establece disposiciones, expectativas y reglas de carácter obligatorio para la actuación de los miembros beneméritos, miembros de la junta directiva, funcionarios de la alta dirección1, colaboradores, estudiantes, profesores e investigadores. Para efectos de este documento, todos ellos serán considerados "Receptores" del Código. Para efectos de las instancias y los procedimientos dispuestos por este Código, para estudiantes, colaboradores y profesores, se aplicarán las disposiciones contenidas en sus respectivos reglamentos (Reglamento Estudiantil de Pregrado, Reglamento Estudiantil de Posgrado, Reglamento Interno de Trabajo, Reglamento del Profesorado). El presente Código de Ética recopila disposiciones en materia ética reguladas en otros documentos internos, y establece nuevas previsiones para los miembros de toda la comunidad académica. El Código de Ética es vinculante, los Receptores son responsables de actuar de acuerdo con estas expectativas éticas de la Universidad, así como con respeto por el propio espíritu de estas disposiciones. Este documento se complementa y desarrolla en otros instrumentos internos de la Universidad descritos en el Anexo 1. "Reglamentos y políticas integrados al Código de Ética". ; A. COMPROMISOS Y DISPOSICIONES ÉTICAS B. ACTORES Y RESPONSABILIDADES EN MATERIA ÉTICA ; The Autonomous University of Bucaramanga, UNAB, is committed to an ethical environment as a fundamental pillar of its institutional framework, in line with its founding spirit; in such a way that an ethical action allows it to effectively carry out its mission. As a non-profit institution of higher education, UNAB has carried out its activities within the framework of democratic and liberal principles, and its objective is to be a benchmark for the economic, social and cultural development of the northeastern region and the country. The Code establishes mandatory provisions, expectations and rules for the performance of worthy members, members of the board of directors, senior management1 officials, collaborators, students, professors and researchers. For the purposes of this document, all of them will be considered "Recipients" of the Code. For the purposes of the instances and procedures provided by this Code, for students, collaborators and professors, the provisions contained in their respective regulations (Undergraduate Student Regulations, Postgraduate Student Regulations, Internal Work Regulations, Teaching Staff Regulations) will be applied. This Code of Ethics compiles provisions on ethical matters regulated in other internal documents, and establishes new provisions for members of the entire academic community. The Code of Ethics is binding, Recipients are responsible for acting in accordance with these ethical expectations of the University, as well as with respect for the very spirit of these provisions. This document is complemented and developed in other internal instruments of the University described in Annex 1. "Regulations and policies integrated into the Code of Ethics".
From an express option in favour of the human, the article is structured as a response to the following research question: Could we identify a common ethical denominator that could serve as a proposal for a Digital Humanism: for a situation in which humanity, freeing itself from avoidable suffering, manages to deploy its potential to achieve sustainable economic development and technical and political progress capable of giving rise to human flourishing? All of this, within the framework of the Cyber Society and placing the person and his or her dignity at the centre of the whole process related to the Artificial Intelligence of the present and the future. On the basis of the Philosophy of Technology, and after taking into account the conditions of technical possibility of the Fourth Industrial Revolution, in an attempt to avoid the possibility of any dystopia, technically feasible but ethically vital, some proposals are considered in terms of Cyber Ethics and the Ethics of Artificial Intelligence; and some ethical principles are highlighted which seem to be serving as a common denominator from which to channel technological development in favour of humanity on a planetary scale. It concludes by reiterating the commitment to Digital Humanism.
From an express option in favour of the human, the article is structured as a response to the following research question: Could we identify a common ethical denominator that could serve as a proposal for a Digital Humanism: for a situation in which humanity, freeing itself from avoidable suffering, manages to deploy its potential to achieve sustainable economic development and technical and political progress capable of giving rise to human flourishing? All of this, within the framework of the Cyber Society and placing the person and his or her dignity at the centre of the whole process related to the Artificial Intelligence of the present and the future. On the basis of the Philosophy of Technology, and after taking into account the conditions of technical possibility of the Fourth Industrial Revolution, in an attempt to avoid the possibility of any dystopia, technically feasible but ethically vital, some proposals are considered in terms of Cyber Ethics and the Ethics of Artificial Intelligence; and some ethical principles are highlighted which seem to be serving as a common denominator from which to channel technological development in favour of humanity on a planetary scale. It concludes by reiterating the commitment to Digital Humanism.
La consolidación de Internet como soporte publicitario obliga a una revisión de los principios legales y éticos aplicables a las iniciativas publicitarias en el mundo digital, teniendo en cuenta además las peculiaridades de nuevos espacios digitales como los Social Media. ; Internet consolidation as an advertising medium requires a review of the legal and ethical principles applicable to advertising initiatives in the digital world, also taking into account the peculiarities of new digital platforms, such as the Social Media.
This paper analyses Cartesian ethics and politics. It defends that Descartes's position in these areas coincides with his metaphysical and physical conceptions, searching a difficult equilibrium between individualism and altruism, quiet life and social commitment. ; Este artículo analiza la moral y la filosofía política cartesiana. Defiende que la posición de Descartes en estos ámbitos es congruente con sus concepciones metafísicas y físicas. Una posición que busca un difícil equilibrio entre individualismo y altruismo, vida retirada y compromiso social.
We have long been critics of the creative work of philosophers and culture at the tender touch of his words, written or verbal, are both with the "hammer" that whoever owns the Ethics in writer-reader relationship is the first, called "comprehensive architect of the word" but inveterate dominant ideals of multiple anonymous.With this statement suggests that the second of this connection is nothing but a later, perhaps a "so and so" incognito benefits from its "home on earth", and who succeeds, after a long journey "cognitive "the privilege of reading. This old argument raised from ancient tradition, makes the reader a living subject-receptor but without providing the bulk of responsibility quantitative space offered by the marketing and consumption.Distrust of the concepts that attempt to establish a definition coldly detached from a bandage dressing, and the reader has not been imposed by the consumer society. In the sixteenth century came the paperback version, the books of Erasmus of Rotterdam were bestsellers in their time. The Praise of Folly and the political writings of Marthin Luther read at a time when the religious world was incorruptible, were read more than the Bible. Imitation of Christ by Thomas a Kempis in the 1300's, that is, before you discover Gutenberg printing circulated throughout Europe in the Latin language, and even in the inscrutable rock monasteries under his cassock, in the secret place of the monk carrying the book. Accepting that the reader is a result of the market, is to bring the book to reified object category and inapreciar history book. ; Por mucho tiempo hemos recibido de los críticos del quehacer creativo y de los filósofos de la cultura el tierno contacto de sus palabras: escrita o verbal, vienen ambas con "el martillazo" de que quien posee la Ética en la relación escritor-lector es el primero; denominado "artífice comprensivo de la palabra" pero dominante empedernido de ideales de múltiples anónimos.Con esta afirmación se sugiere que el segundo de esta conexión es nada más que un después, acaso un "fulano de tal", incógnito que se beneficia de su "residencia en la tierra", y es quien consigue, después de un largo camino "cognitivo" el privilegio de la lectura. Este viejo argumento enarbolado desde la antigua tradición, hace del lector un sujeto-receptor que vive sin aportar sino el grueso de su responsabilidad cuantitativa en el espacio que le brinda el marketing y el consumo.Desconfiamos de los conceptos que intentan establecer fríamente una definición desprendida de un opósito; el lector no ha sido impuesto por la sociedad de consumo. En el siglo XVI apareció la versión de bolsillo, los libros de Erasmo de Rotterdam fueron best-sellers en su tiempo. El Elogio de la Locura y los escritos políticos de Marthin Lutero se leyeron en un momento donde el universo religioso era insobornable, se leyeron más que la Biblia. Imitación de Cristo de Thomas de Kempis en los años 1300, es decir, antes de que descubra Gutenberg la imprenta circuló por toda Europa en el idioma latín, y aún en los conventos de roca inescrutable, bajo la sotana, en el sitio oculto del monje cargaba el libro. Aceptar que el lector es un resultado del mercado, es llevar al libro a categoría de objeto cosificado e inapreciar la historia del libro.
En salud, tan importantes como las normas y políticas y, aún más, son las características éticas de su atención que, en definitiva, establecen la diferencia de la atención humana en salud. No son las regulaciones ni las leyes que existan para determinadas conductas y comportamientos las que generan una actitud tierna y generosa hacia los adultos mayores enfermos. Solamente profesionales con esa disposición pueden responder adecuadamente a sus necesidades. Si ellos no lo hacen y actúan de la manera tradicional con que procede el personal sanitario, los bioeticistas perderán la verdadera dimensión del sentido humano propio de la bioética médica que, tal como las demás disciplinas, tiene particularidades propias de acuerdo con sus diferentes tendencias y tradiciones culturales. Dado el incremento de la expectativa de vida de la población humana, particularmente en el mundo desarrollado y en desarrollo, mayor es la necesidad de características especiales de la atención en salud a los adultos que envejecen, lo cual significa contar con una acción mancomunada de los bioeticistas, independientemente de sus convicciones políticas y antecedentes culturales, centrada en responder adecuadamente a las necesidades de salud propias de los adultos mayores. Con esta concepción este artículo centra su interpretación en las necesidades propias del adulto mayor para referirse a las mejores conductas bioéticas para atenderlas prioritariamente con profundo sentido humano. Entender las necesidades humanas de la población mayor que de manda atención su salud, con la sensibilidad que requiere su estado emocional y afectivo, brinda a los médicos la oportunidad de que su actuación retorne a la ética clásica. ; As important as rules and policies are, ultimately it is ethical character which makes the difference. Not rules, nor regulations, not even laws requiring this or that behavior will generate a humane response to this new population of the elderly infirmed. Only medical professionals with character traits developed in response to patient needs will make the needed difference. If they do not attend to the classical tradition in ethics which focuses attention on the character of health care workers, bioethicists will miss an important dimension of contemporary medical Bioethics, like every international discipline has its variations, cultural styles, particular concerns, unique perspectives. Once the problem of an increasingly aging population is recognized everywhere in the developed world, then a particular style of medical care delivery is called for. This demand unites bioethicists, no matter their political or cultural background differences, in bringing the attention of medical care givers to the needs of aging patients. This article focuses attention on aging patient's needs, and the best bioethical measures to meet these needs in a humane way. Meeting this new population's medical needs provides an opportunity for medical professionals to reconnect with classical medicals ethics.
