Suchergebnisse

Recognition is a normative concept. By recognizing someone as having certain characteristics or capabilities, we recognize their normative status and we are taking responsibility for treating them in a certain way. Non-recognition, in this case, can mean deprivation of rights and marginalization; in a democracy may preclude individuals or groups from enjoying the democratic egalitarian ideal, for example. Over the past three decades, reflection on this category has deepened and taken on greater importance in the debate between liberalism and communitarianism parallel to the demands, sometimes for the achievements, of groups and minorities (LGBTQIA, people with special needs, feminist, indigenous, ethnic, etc.) who feel unrecognized and engage in political movements through struggles for recognition. We will return here to the development of Axel Honneth's concept of "ethical life" in 'Struggle for Recognition' (1992), a fundamental work for reflection on the theme. The author places his theory in the middle between Kantian morality and communitarian ethics: his conception is formal for he understands that universal norms are conditions of some possibilities, but they are substantive for they are guided by the end of human self-realization.

The present article emphasizes the recognition of the Coronavirus pandemic as the most recent manifestation of a crisis that is not only environmental, but civilizing. It is a project of humanity imposed from the seventeenth century and which today is coming to an end due to ecological collapse. In this sense, it is made the exercise to understand the roots of this crisis and to think of alternatives capable of modifying the current rationality and of "postponing the end of the world" (KRENAK, 2019). The theories and movements that come from indigenous peoples and traditional communities in Latin America are emphasized, which recognize the intrinsic values of nature and the interdependence between humans and non-humans and lead to the biocentric turn of Law. It is essential to establish a political agenda that addresses not only the symptoms, but also the causes of the Anthropocene, what provoked Gaia. Finally, it is clarified that the research procedures were focused on the survey and discussion of texts on the topic. ; Este artigo vem acentuar o reconhecimento da pandemia do coronavírus como a mais recente manifestação de uma crise não apenas ambiental, mas também civilizatória. Trata-se de um projeto de humanidade imposto a partir do século XVII, que atualmente chega a seu fim em função do colapso ecológico. Analisam-se as raízes dessa crise e pensa-se em alternativas, transformações socioecológicas capazes de modificar a racionalidade vigente e de "adiar o fim do mundo". Enfatizam-se as teorias e movimentos oriundos dos povos indígenas e comunidades tradicionais da América Latina, que reconhecem os valores intrínsecos da natureza e a interdependência entre humanos e não humanos e conduzem ao giro biocêntrico do direito. Constata-se ser imprescindível constituir uma agenda política que trate não apenas os sintomas, mas também as causas do Antropoceno, o que provocou Gaia. Por fim, esclarece-se que os procedimentos da pesquisa se concentraram no levantamento e na discussão dos textos sobre o tema.