Cosmopolitanism, as a moral idea, holds that individuals are the ultimate units of moral worth and are entitled to equal consideration, regardless of contingencies such as citizenship or nationality. In one common interpretation, cosmopolitan justice not only regards individuals as the basic subjects of moral concern, but it also requires distributive principles to transcend national affiliations and to apply equally to all persons of the world. As Simon Caney puts it, “persons’ entitlements should not be determined by factors such as (...) their nationality or citizenship.“. (shrink)

Este artigo enfoca a tensão existente entre o ideal deontológico da soberania de um Estado Democrático e Constitucional e o aspecto político da luta pelo reconhecimento contínuo das preferências religiosas por partes de grupos de sua sociedade civil, como uma dinâmica necessária a uma sociedade multirreligiosa, multicultural e até mesmo secularizada, mas que que vê livre e soberana. O artigo de divide em quatro partes: I) a primeira parte apresenta um enredo de formação da personalidade, linguagem e sociedade, logo também (...) de religião, revelando o papel importante da linguagem no processo de formação, coesão e reflexiva, tanto em contexto específico de cultura como também numa esfera pública multicultural. II) A segunda parte considera o contexto multicultural, no qual personalidades linguísticas se articulam em trocas simbólicas e em acordos normativos cooperativos ou colonizadores. Quando cooperativos, as relações linguísticas estão sob exigência do dever agir de modo que as expectativas de reciprocidades sejam aquelas que vá além das exercidas em comunidades culturais homogêneas ou dos interesses restritamente particulares. III) A terceira parte aborda a questão da inclusividade como prática fundamental de uma democracia multicultural; IV) Finalmente, a quarta parte discute a ideia hipotética de uma democracia constitucional que sobrevive sob a tensão dinâmica entre a regulação equânime do direitos mínimos ao bem-estar social e a inclusão e o reconhecimento jurídico de valores e dignidades publicitáveis. (shrink)

In Hegel, more of the one than in any another philosopher who precedes him, history gains philosophical statute basic, therefore your interest for it is present in all part of your philosophy. For Hegel, the philosophy is history, or either, history of the progress in the conscience of the freedom. While process of magnifying of the freedom, history gains a place of prominence in the hegelian system, appears in the last part of the objective spirit, as die Weltgeschichte, effecting, in (...) this way, the ontological and methodological structure of the concept of freedom exposed in the last book of the Science of Logic. The object of this research is therefore the Philosophy of World History understood as a effective universe of the freedom and of the philosophical thought that we consider as its systematic closing, since the parts that compose the absolute spirit – art, religion and philosophy - they are independent, understanding each one in same itself a finished system. Our objective is accurately to demonstrate this place of prominence that occupies universal history in the hegelian system. (shrink)

Critical response to John Rawls's The Law of Peopleshas been surprisingly harsh) Most of the complaints centre on Rawls's claim that there are no obligations of distributive justice among nations. Many of Rawls's critics evidently had been hoping for a global application of the difference principle, so that wealthier nations would be bound to assign lexical priority to the development of the poorest nations, or perhaps the primary goods endowment of the poorest citizens of any nation. Their subsequent disappointment reveals (...) that, while the reception of Rawls's political philosophy has been very broad, it has not been especially deep. Rawls has very good reason for denying that there are obligations of distributive justice in an international context. (shrink)

En este artículo, el autor desarrolla el problema de la tolerancia en una sociedad multicultural según el planteamiento de Karl-Otto Apel y el punto de vista de la ética del discurso. En este sentido, parte explicando que el problema actual de la tolerancia consiste en el desafío de abrir un espacio a las diferentes formas de vida socio cultural. Así, expone las contradicciones de la versión de tolerancia negativa en el liberalismo y las insuficiencias de la crítica comunitarista. Luego, se (...) presenta la propuesta de fundamentación ético-discursiva de lo que el filósofo alemán llama como ‘tolerancia afirmativa'. Se concluye con algunas consideraciones valorativas: primero, para cuestionar la necesidad de la tolerancia afirmativa en un régimen constitucional, y segundo, para postular que la fundamentación ético-discursiva de la tolerancia encuentra su derivación más coherente en la categoría del respeto. In this article the author develops the problem of tolerance in a multicultural society according to Karl-Otto Apel's position and the point of view of the ethics of discourse. The author explains that the challenge of opening a space to different forms of socio-cultural life is the current problem of tolerance. This way, he exposes the contradictions of the negative tolerance in liberalism and the communitarian critical insufficiencies. Therefore, he presents the proposal of ethical-discursive basis about what the German philosopher has called ‘affirmative tolerance'. This study concludes with some value considerations which are meant to question the necessity of affirmative tolerance in a constitutional regime, in first place, and to postulate, in second place, that the ethical-discursive basis of tolerance finds a more coherent derivation in the category of respect. (shrink)