La genealogía como ejercicio desestabilizante : una crítica al concepto liberal de "lo humano" desde Talal asad y Michel Foucault

Within a liberal philosophical tradition, the concept of what is "human" has been used to justify a certain ideal model of the world, as well as a series of ethical and political normative criteria which are object of an agreement that, to some extent, is prevailing in our modern Western s...

Full description

Autores:
Pedraza Benavides, Valeria
Tipo de recurso:
Trabajo de grado de pregrado
Fecha de publicación:
2017
Institución:
Universidad de los Andes
Repositorio:
Séneca: repositorio Uniandes
Idioma:
spa
OAI Identifier:
oai:repositorio.uniandes.edu.co:1992/61469
Acceso en línea:
http://hdl.handle.net/1992/61469
Palabra clave:
Dignidad
Filosofía del liberalismo
Filosofía política
Rights
openAccess
License
http://creativecommons.org/licenses/by/4.0/
Description
Summary:Within a liberal philosophical tradition, the concept of what is "human" has been used to justify a certain ideal model of the world, as well as a series of ethical and political normative criteria which are object of an agreement that, to some extent, is prevailing in our modern Western societies. A contemporary example of such philosophy is found in the texts of Martha Nussbaum and Jèurgen Habermas, who argue that the only way to guarantee the dignity of each human being is by promoting the liberal principles in every nation. In this defense of "the human", these thinkers presuppose certain notions of what is "really human", of the law, of how the political agents should behave, etc. without acknowledging the processes through which these notions have become dominant and unquestionable throughout history. In this work, I criticize the way in which these authors seem to disregard that the concept of what is "human", and the normative criteria arising from it, are historically constituted and particular of a modern way of thinking. In order to do this, I focus on the genealogical critique of Talal Asad towards secularism in Formations of the secular, as well as towards the defenders of the human rights speech in On suicide bombing. Based on these texts, I argue that such speech identifies the human being with the subject of rights and that it leads to a certain exercise of violence that is unnoticed, but that operates on those subjects who do not fit completely into de model of the citizen in a democratic society. However, since I do not think that a critique of this type involves abandoning the ideal of a fairer world -ideal that is pursued by authors such as Habermas and Nussbaum-, I approach the question of how to think the political subject from a perspective that, without being normative, motivates to take on the challenge of conceiving and making visible other ways of being political subjects and of defending values such as freedom, dignity or justice.