¿Qué está vivo en el proyecto de Rawls?

Por Jorge Luis Fabra Zamora (jorgefabraz@gmail.com)

Por Seyla Benhabib, en The Nation.


Resultado de imagen para Rawls foto


What, then, is still alive in the Rawlsian program after all this? Are we simply sifting the ruins of this once-grand theoretical architecture of justice? While many of these criticisms are incontrovertible and I was among the early critics of Rawls to take issue with the coherence of his “original position” argument and his neglect of feminist moral theory, I have never accepted that these analyses should amount to a rejection of normative theorizing in the Kantian tradition, by which I mean a philosophical commitment to moral and legal universalism that upholds the equality and dignity of every human person and that views human social arrangements as premised on the principles of justice and solidarity and changeable through contestation and cooperation. Such egalitarianism considers each and every one of us as concrete and vulnerable beings, embodied and embedded in particular historical and cultural contexts. Kant and Rawls are right that it is a measure of our human dignity that we can reach beyond our own specific interests and formulate moral principles that we believe can be shared by all. No matter how fallible our logic might be, we can and ought to think about the principles of a just world that we would like to build and share with others.
Kant and Rawls are also right that in considering human equality, we must necessarily set aside certain of our differences. We are one another’s equals because of our vulnerability as human animals as well as our dignity as rational beings. If we do not consider ourselves equals, our differences become sources of indifference or disrespect. Feminists and critical race theorists have been, at times, too quick to reject these normative aspirations to equality and dignity. The trouble is not with these ideals themselves but with their implicit prejudices about those humans who are worthy of equality and dignity. We can always ask “Whose equality?” and “Whose dignity?” These ideals are always subject to struggle, interpretation, and resignification among human groups. But without upholding some rational ideals for evaluating such struggles, we are entirely at the mercy of the forces of history. As Hegel once noted caustically, “World history is the court of the judgment of the world.” This is not the position of the oppressed and the excluded, who always fight in the name of unrealized ideals.

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