Sunday, February 6, 2011

Where To Buy Luna's Lion Hat

LIBERTY, EQUALITY, PRIVACY

introduction to my book "Liberty, Equality, PRIVACY" (Ediciones Cooperatives / Acton Institute Argentina, Buenos Aires, 2010).

This book is a collection of three articles where we hope to have brought something to three internal debates within the tradition of freedom and / or classical liberal, while Christian humanist reroute certain positions to the s. XXI. In that sense, these items may be considered as a continuation of my philosophical and political ideas expressed in the humanism of the future.

In the first experiment we present two extreme positions regarding the re-distribution income (Nozick and Rawls), widely known, moreover, to emphasize the position of Hayek as an overcoming of that debate. It is this third case we summarize the evolutionary view of property rights in Hayek's vision of St. Thomas of the property as secondary precept of natural law, thus bypassing the absolute iustnaturalismo debates between classical utilitarianism, while we show both libertarians and supporters of the Social Teaching of the Church, that the debate between government intervention or not in terms of income redistribution is no longer justified.

The second essay attempts to incorporate the classical liberal tradition, criticism of the Frankfurt School of instrumental reason, showing that Feyerabend's criticisms of the union between state and science, and Hayek's criticism of constructivism, are very similar to the criticism of instrumental reason, but the Marxist view of alienation. I think the classical liberal tradition has talked very little with the Frankfurt School, leaving in extreme weakness of the arguments to prove the efficiency of the market economy, where the same notion of "instrumental" efficiency is precisely what discussion. At the same time shows them to Christian thinkers that the market is not necessarily related to that reason instrumentation and the notion of maturity can Christianized Kant spoke through a Christian view, in turn, thought of Feyerabend. This is essential for future dis-articulation of the huge state machine in which the blocks have become today's global, with international agencies, which have become a true dictatorship of the most totalitarian technocracy, removing any space for spontaneous order and development of inter-personal spaces and intimate freedom.
The third paper tries to overcome an internal dialectic classical liberalism and libertarian thought and, therefore, leaves open other such conciliation tradition of Christian humanism and Catholic social teaching, where the notion of "other" is fundamental. On one hand it explains the neo-Kantian tradition present in the political arguments of Mill and Hayek, which could be added by authors such as Popper, Mises and why not Rawls. All of them are skeptical about natural law and create a political philosophy where the core is no violation of rights of others, leaving the personal sphere into a kind of moral indifference. A vision that is opposed Rothbard, libertarian natural rights conceived as an absolute right over his own person, from which emerges the principle of non-aggression (No invasion of one's person) as the core of the ethical and political thought. Despite their deep differences, both approaches tend to consider any concern, "the other" as something that leads to statism, despairing at the direction of Christian concern for others and the philosophers of dialogue "the other" is fundamental.

then propose a formula that, firstly, can base a scholastic natural law typically liberal respect for individual rights and not the typical invasion of rights of others, and, on the other, have to concern "about the other " a major ethical maxims, not legal, natural law tradition. This formula is the right of privacy, explained as a Christian principle of non-aggression, because God is our master, no human being owns another human being, and therefore must respect, not invade it, without implying indifference to the fate of their existence. This is crucial to overcome many current Issues where the debate goes on whether governments should adopt this or that legislation, but no one thinks that the problem is precisely to assume that governments should legislate "in the Hayekian sense of the term, there which simply must make room personal privacy.

Ultimately, three tests point to a dislocation of the overwhelmingly Christian and liberal global statism, which violates the natural dignity of the person amen to all the outrageous misery it causes. Too distant future, certainly, if not impossible not by itself but by the peculiar human tendency toward self-destruction. One possibility to which is the prayer, but by the philosopher, the words and ideas as the only option.


June 2010.

0 comments:

Post a Comment