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.
Discursive ethics or communicative ethics were born in the seventies fathered by K.O. Apel and J. Habermas, and today they are widely known; it is a current of such life and vigour that its very creators have engaged in lively polemics. This paper, starting from K.O. Apel' s texts, attempts to explore in what measure this discursive ethics provides philosophical foundations for political democracy and to determine the basic elements necessary for the construction of a universal ethics. ; La ética discursiva o ética comunicativa nace en los años setenta de nuestro siglo de la mano de K.O. Apel y J. Habermas y hoy en día se encuentra ampliamente difundida; hasta tal punto se trata de una corriente llena de vida, que entre sus mismos creadores se producen vivas polémicas. En el artículo se intenta, a partir de los trabajos de K. O. Apel, mostrar en qué medida esta ética discursiva fundamenta filosóficamente una democracia política y puede precisar los elementos básicos necesarios para la construcción de una ética universal.
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
The paper examines a possible ethics for the current scenario, in order to bring human beings closer together and awaken in them a feeling of solidarity. For such an examination, at first, theories such as the utilitarianism reviewed by Rawls are questioned. It searches for a valid criterion for all participants of a certain universalism or for a real and non-exclusive "us". The call for solidarity is proposed as a way of uniting people, as opposed to selfishness. Then solidarity is defended, according to Richard Rorty. This philosopher affirms the need for an agreement among the members of society, because only then would there be a real "we". Next, there is the question about how to make people more supportive, but without resorting to the traditional metaphysical perspective on humanity: there is a bet on the existence of shared characteristics that lead to democratic equality, however, respecting the differences of each one. It is still questioned what would lead the richest to sympathize with the poorest, observing the proposals made by Rorty about raising awareness, presenting the risk of poverty to the rich and appealing to the feeling of humanity. Finally, Rortyan egalitarianism is considered, according to which solidarity is beyond rationality. It would be historically constituted and based on the relationship with the other, on the common feeling of vulnerability, crucial to society in times of pandemic.
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".
Freud ocupou uma função dobradiça nas pesquisas que Michel Foucault realizou em torno da arqueologia do saber, da genealogia do poder e na genealogia da ética. As diferentes posições do filósofo francês sobre Freud e a psicanálise permitem articular o projeto de escrita de uma genealogia da ética com o movimento de retorno a Freud empreendido pelo psicanalista Jacques Lacan. Pretendo sustentar que a visada de Foucault sobre Freud é recorrente pela função autor que reconheceu atuar na tática genealógica. A obra de Freud, interpretada por Lacan, foi decisiva para Foucault investigar os modos de sujeição e assim estabelecer a distinção entre o que pertence ao campo da moral e aquilo que é próprio ao campo da ética. A problematização do sujeito do desejo permitiu um deslocamento da analítica do poder para a constituição do cuidado de si como um princípio ético para instaurar uma estética de si.
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.
