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Since the XIX century, a pleiad of philosophers and historians support the idea that Greek philosophy, usually reported to have started with the presocratics, lays its basis in a previous moment: the Greek myths – systematized by Homer and Hesiod – and the Greek arts, in particular the lyric and tragedy literature. According to this, it is important to retrieve philosophical elements even before the pre-Socratics to understand the genesis of specific concepts in Philosophy of Law. Besides, assuming that the Western’s core values are inherited from Ancient Greece, it is essential to recuperate the basis of our own justice idea, through the Greek myths and tragedy literature. As a case study, this paper aims on the comparison of two key-works, each one representing a phase of the Greek tragedy: The Orestea, by Aeschylus, and Orestes, by Euripides. Both contain the same story, telling how the Greeks understood the necessity of solving their conflicts not by blood revenge, but through a political way, and also the political drama. Although, in Aeschylus’s one, men still leashed by their fate, while the gods play a major role, in order to punish human pride (hybris). In a different way, on Euripides’s work men face their own loneliness, in a world fulfilled with gods, each one demanding divergent actions. That represents a necessary moment to the flourishing freedom and human subjectivity, and, once the exterior divinity is unable to resolve human problems, men will need to discover their interior divinity: that is how the Philosophy emerges.
Dworkin`s political theory is characterized by the interpretative integrity of morality, law, and politics, the so-called “hedgehog’s approach”. The interpretative integrity approach functions on multiple levels. Firstly, philosophical foundations of his theory of justice are linked to his conception of just liberal society and state. Secondly, from the perspective of political morality, interpretative concepts of law and morality are internally connected, in addition to interpretative concepts of equality, liberty, and democracy. Thirdly, from the perspective of philosophical foundations, individual ethics, personal morality and political morality are mutually connected. The aforementioned ethical and moral foundations are also related – in a wider sense of philosophical foundations - with his gnoseological conception regarding value concepts in law, politics and morality, and with his episthemological conception regarding an objective truth in the field of values, in a sense that the value concepts are interpretative and can be objectively true when articulated in accordance with methodological rules and standards of a »reflexive equilibrium« and an interpretative integrity, and in accordance with the so-called internal scepticism in the context of value pluralism.
The term “ethics” in a “narrower” sense refers to individual ethics, the study of how to live well, while the “ethics” in a “broader” sense refers to personal morality, the study of how we must treat other people. The term “morality” however, is used primarily to denote a political morality, the issue of how a sovereign power should treat its citizens.
Philosophical foundations of Dworkin`s political theory of justice, his conception of two cardinal values of humanity, his concievement of individual ethics, personal morality and political morality will be in the focus of consideration.
Agamben has claimed to work inside the tradition inaugurated by the archaeological method of Michel Foucault but not to fully coincide with it. “My method is archaeological and paradigmatic in a sense which is very close to that of Foucault, but not completely coincident with it. The question is, facing the dichotomies that structuralize our culture, to go beyond the exceptions that have been producing the former, however, not to find a chronologically originary state, but to be able to understand the situation in which we are. Archaeology is, in this sense, the only way to access present” (interview to Flavia Costa, trad. Susana Scramim, in Revista do Departamento de Psicologia – Universidade Federal Fluminense, Niterói, v. 18 - n. 1, 131-136, Jan./Jun. 2006, 132, translated by the author). However, the aspects in which Agamben follows Foucault's method and the ones he does not were never very clear. This situation seems to change with the edition of Agamben's most extensive and explicit texts on method, Signatura Rerum. Sul Metodo (2008, italian edition). The goal of this article is to identify the points of intersection between their methods and some points in which they differ.
John Gray is the thinker who has reconstructed the main tenets of ethical pluralism inherent in the work of its initiator - Isaiah Berlin - and pointed to its consequences for political philosophy. In particular he singled out three levels of conflict in ethics identifiable in Berlin’s writings: among the ultimate values belonging to the same morality or code of conduct, among whole ways or styles of life and within goods or values which are themselves internally complex and inherently pluralistic.
It is the third, internal kind of conflict that proves to be the richest in implications.Because it undermines a whole constellation of contemporary liberal doctrines informed by the Kantian-Lockean tradition that conform to the legal paradigm. From the pluralist perspective such monumental theories (e.g. those of Rawls or Dworkin) are no longer sustainable due to the recognition that no ultimate value is immune to the phenomenon of incommensurability. Thus, irresolvable conflicts may also break out within the given regulative value.
Confronting ethical pluralism with general reflection on law has mostly negative consequences. Nevertheless, the incommensurability thesis sheds considerable light on certain legal disputes. This claim will be illustrated by interpreting from the pluralist perspective the controversy over the verdict by the European Tribunal of Human Rights of 3 November 2010 concerning hanging crosses in classrooms.
Brazil has one of the worst distributions of income in the world. The wealth of the richest 1% of the population is equal to that of the poorest 50%. Brazil has a greater concentration of wealth than ninety-five percent of the countries on which data is available. In the legal field, tax justice is based on the constitutional principle of the “ability to pay”, according to which taxes should be paid based on the economic capacity of the taxpayer. This principle first appeared in the Brazilian legal order in the 1946 Constitution, was excluded from the texts of 1967/69, and reappeared in § 1 of article 145 of the 1988 Constitution. The aim of this paper is to examine two possible grounds for the ability to pay principle (equal sacrifices and proportional sacrifices) to show how, in Brazil, the interpretations that seek to assign a positive content to the principle are limited to the horizons of a particular form of State associated with the theory of equal sacrifice. This theory for its turn is consistent with a theory of justice, under which no expense or charge levied by the government can alter the distribution of welfare produced by the market. As the application of the ability to pay principle is done within the limits of that horizon, as a consequence, this principle does not play an important role in the issue of reduction of inequality in Brazil.
In their book Principles of Biomedical Ethics, Tom Beauchamp and James Childress offer an account of bioethics, called “Principlism”, by way of specifying and balancing four clusters of principles.2 These principles are found, as the author state, in a common morality, understood as a set of universally shared moral beliefs.
This paper seeks to introduce the following questions: Does this account of Beauchamp and Childress flow from common morality in a natural way? Can their proposals claim to be endorsed by the authority of common morality? If not, in what way does Principlism contribute to bioethics?
This paper is aimed to re-elaborate questions and discuss them rather than presenting answers. It starts with the dialog concerning specific contributions of philosophy of language to Law, followed by the re-elaboration of some yet unanswered problems, as well as the discussion of possible paths for this issue.
Since de advent of what is known as new constitucionalism, jurists have faced a difficult task in order to overcome some failures of normative positivism. In this context, the judiciary has played a renewed role, which can be justified on grounds of legal theory and on institutional reasons. However, this new role has led legal philosophers to several concerns, such as the relationship between law and ethics. On one hand, Critical Legal Studies points out that the judge always acts informed by his own convictions. On the other hand, according to R. Forst (within another context, but also relevant here), this is not really a problem, because a rule can be provided with ethics, but not ethically justified. This openness of law to moral makes it difficult for the interpretative judicial discourse to be taken as claimed by K. Günther: as a discourse of application only, and not of justification. All these controversies, however, lead to a common statement: the constitutional adjudication has been exercising a different activity. Some legal systems allows such activity legitimacy in some extent, like Brazilian’s, for example, which i) states a very broad adjudication, ii) provides an extensive catalog of basic rights, and iii) contains several procedural mechanisms for their protection. This empowers the adjudication to exercise what can be called a political activity. Therefore, a series of moral issues which were once exclusive to the political arena have been brought to the judiciary, such as: gay marriage, abortion, affirmative action, religious freedom, federation, separation of powers, distribution of scarce resources. In a democracy, these moral questions ought to be mainly decided through deliberation outside the judiciary, but not always this is what happens. The paper discusses these issues, showing also how the Brazilian Supreme Court has dealt - technically, or not - with this relationship between law and justice in a complex and pluralist society.
Are Kantian philosophy and its principle of respect for persons inadequate to the protection of environmental values? This paper answers this question by elucidating how Kantian ethics can take environmental values seriously. In the period that starts with the Critique of Judgment in 1790 and ends with the Metaphysics of Morals in 1797, the subject would have been approached by Kant in a different manner; although the respect that we may owe to non-human nature is still grounded in our duties to mankind, the basis for such respect stems from nature’s aesthetic properties, and the duty to preserve nature lies in our duties to ourselves. Compared to the “market paradigm”, as it is called by Gillroy (the reference is to a conception of a public policy based on a criterion of economic efficiency or utility), Kantian philosophy can offer a better explanation of the relationship between environmental policy and the theory of justice. Kantian justice defines the “just state” as the one that protects the moral capacities of its “active” citizens, as presented in the first Part of the Metaphysics of Morals. In the Kantian paradigm, the environmental risk becomes a “public” concern. That means it is not subsumed under an individual decision, based on a calculus.
The increase in the volume of litigation verified since the 1990’s, having the Brazilian society as context, made the judiciary open itself to new technologies which facilitate the access to justice, as well as to a faster resolution of the demands. However, the intense insertion of technical rationalization in the process and decision operations by the judiciary, during the last years, led to a legalization supported by presuppositions of technical-instrumental regulation. According to the goal policy established by the CNJ, the annoyance of the instrumental rationality is present “with respect to purposes”, which demands, more and more, a mere fulfillment of previously instituted goals from the law operators. The matter is to know if the implementation of new technologies to solve the growing litigation coming from the complexity of societies is enough to adjust the Law to a post-conventional platform. If the social complexity implies resources coming from new technologies, it’s not certain that such technologies, on their own, satisfactorily answer a judicial model which, seen under the eyes of the post- conventional legitimacy and regulation, is adequate to complex societies. This illustrates that a judicial model, able to deal with the social plurality, must take into account not only the rules of instrumental rationality, but also the fundamental issues of communicative rationality. This current work intends to evaluate if the applicability of the instrumental rationality in the judiciary equally allows the law to extent the useful conditions of the communicative rationality to the consensual formation of will and opinion in the Democratic State of Law.