A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person?
| Autor(a) principal: | |
|---|---|
| Data de Publicação: | 2023 |
| Tipo de documento: | Artigo |
| Idioma: | por |
| Título da fonte: | Direitos Democráticos & Estado Moderno |
| Texto Completo: | https://revistas.pucsp.br/index.php/DDEM/article/view/61701 |
Resumo: | One of Miguel Reale's greatest concerns, when expounding his three-dimensional theory of law, was to underline its historical-cultural aspect. He showed that the legal phenomenon can only be understood if inserted in a historical context of a certain culture. The work of the jurist Miguel Reale can be better understood within this premise: legal norms change in time and space, as values change, facts change and the three poles are mutually involved in a dialectic of implication and polarity, in a historical-historical process. cultural. Now, this means that values are relative. It is the first position of the German jurist Gustav Radbruch (1878-1949), who denied the existence of absolute values. During Radbruch's lifetime, the Nazi movement that produced the Holocaust was unleashed, in the name of an alleged racial superiority of Aryans against Jews, Slavs and Gypsies. In 1948, as a reaction against the scandal that was the opening of the extermination camps by the victorious allies and after the cynicism shown by war criminals at the Nuremberg tribunal, declaring that they complied with the laws in force in their country and therefore were all innocent, took shape the idea of drafting a “Universal Declaration of Human Rights”, stating that Human Rights exist because human beings are endowed with a common nature, despite cultural diversities. The American anthropologist David Bidney showed the impossibility of maintaining cultural relativism and at the same time promoting Universal Human Rights. His work had wide repercussions. How to reconcile, then, a relativist historical-cultural methodology, as seems to be Reale's, with the idea of Universal Human Rights? Reale makes use of a distinction: there are the so-called “axiological invariants”, the permanent values that defend the dignity of the Human Person, in the classification of what is good and what is bad, what is moral and what is immoral, what is what is fair and what is unfair, as stable categories, above cultural differences in space and time. Could this be seen as affirming something permanent in a theory that presupposes mutability? Would there be in such axiological invariants something like an implicit jusnaturalism in the mind of the jusphilosopher from São Paulo? In order to clarify everything, we believe that it is necessary to broaden the scenario, seeking a vision of differentiation between the permanent and the transitory, in terms of values. That is why we try to show in this article that we will read that the axiological invariants coexist with variable values and norms, in different historical moments of the same culture. We then arrive at the cyclical conception of history by Gianbattista Vico (1668-1744). Precise Reale: “It can be said that it is in Vico's Philosophy that the concept of Humanity (Humanitas) reaches its full concretion, as a single force and director of History, as a force that only Providence transcends. Thus, the progress of law is inserted in the ideal history of humankind.” (Horizons of Law and History, p. 124). We know that for the Neapolitan philosopher, nations follow a course, passing from a “mythical” phase, in which everything is explained by immediate divine action on the human world, to a “heroic” phase, in which the great figures of humanity appear, founding empires and codifying legal systems by their own intelligence and will, to finally reach a properly “human” phase, in which everyone participates, as human beings, in the elaboration of laws. These are the mythical or theocratic phases, heroic or aristocratic and finally the simply human or democratic phase. If such democracy degenerates into anarchy, governments into demagoguery, Providence, to save that nation, will make it return to the mythical primitive phase, what Vico called “ritrovata barbarism”. (= barbarism rediscovered). It is the vision of the “Corsi and Ricorsi' of history, contained in the famous book Scienza Nuova, from 1725. The cyclical, non-linear conception of History, such as that of Vico, has the merit of recognizing cultural diversity, without running the risk of breaking the unity of the human race, a break that would represent a dreadful setback, after the Universal Declaration of Human Rights, of 1948. We then see the possible conciliation of immutable values, with the relativism of values, in different phases of the history of a culture, very much in the way of Vico. To illustrate, we added a text by the famous German naturalist Carlos Frederico Von Martius (1794-1868), who visited us during the First Reign, and who, in addition to having studied our fauna and our rich flora, lived with the indigenous people - who are still here there were, in very large numbers, writing about their right. (VON MARTIUS, 1982). |
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A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person?Una relectura atenta del culturalismo jurídico de Miguel Reale: : ¿cómo conciliar el relativismo del proceso histórico-cultural con las “invariantes axiológicas” de la persona humana?Uma releitura atenta do culturalismo jurídico de Miguel Reale: : como conciliar o relativismo do processo histórico-cultural com as “invariantes axiológicas” da pessoa humana?Culturalismo JurídicoTeoria Tridimensional do DireitoValoresHolocaustoTribunal de NurembergLegal CulturalismThree-Dimensional Theory of LawValuesHolocaustNuremberg CourtCulturalismo Jurídicoteoría tridimensional del derechoValoresHolocaustoTribunal de NúrembergOne of Miguel Reale's greatest concerns, when expounding his three-dimensional theory of law, was to underline its historical-cultural aspect. He showed that the legal phenomenon can only be understood if inserted in a historical context of a certain culture. The work of the jurist Miguel Reale can be better understood within this premise: legal norms change in time and space, as values change, facts change and the three poles are mutually involved in a dialectic of implication and polarity, in a historical-historical process. cultural. Now, this means that values are relative. It is the first position of the German jurist Gustav Radbruch (1878-1949), who denied the existence of absolute values. During Radbruch's lifetime, the Nazi movement that produced the Holocaust was unleashed, in the name of an alleged racial superiority of Aryans against Jews, Slavs and Gypsies. In 1948, as a reaction against the scandal that was the opening of the extermination camps by the victorious allies and after the cynicism shown by war criminals at the Nuremberg tribunal, declaring that they complied with the laws in force in their country and therefore were all innocent, took shape the idea of drafting a “Universal Declaration of Human Rights”, stating that Human Rights exist because human beings are endowed with a common nature, despite cultural diversities. The American anthropologist David Bidney showed the impossibility of maintaining cultural relativism and at the same time promoting Universal Human Rights. His work had wide repercussions. How to reconcile, then, a relativist historical-cultural methodology, as seems to be Reale's, with the idea of Universal Human Rights? Reale makes use of a distinction: there are the so-called “axiological invariants”, the permanent values that defend the dignity of the Human Person, in the classification of what is good and what is bad, what is moral and what is immoral, what is what is fair and what is unfair, as stable categories, above cultural differences in space and time. Could this be seen as affirming something permanent in a theory that presupposes mutability? Would there be in such axiological invariants something like an implicit jusnaturalism in the mind of the jusphilosopher from São Paulo? In order to clarify everything, we believe that it is necessary to broaden the scenario, seeking a vision of differentiation between the permanent and the transitory, in terms of values. That is why we try to show in this article that we will read that the axiological invariants coexist with variable values and norms, in different historical moments of the same culture. We then arrive at the cyclical conception of history by Gianbattista Vico (1668-1744). Precise Reale: “It can be said that it is in Vico's Philosophy that the concept of Humanity (Humanitas) reaches its full concretion, as a single force and director of History, as a force that only Providence transcends. Thus, the progress of law is inserted in the ideal history of humankind.” (Horizons of Law and History, p. 124). We know that for the Neapolitan philosopher, nations follow a course, passing from a “mythical” phase, in which everything is explained by immediate divine action on the human world, to a “heroic” phase, in which the great figures of humanity appear, founding empires and codifying legal systems by their own intelligence and will, to finally reach a properly “human” phase, in which everyone participates, as human beings, in the elaboration of laws. These are the mythical or theocratic phases, heroic or aristocratic and finally the simply human or democratic phase. If such democracy degenerates into anarchy, governments into demagoguery, Providence, to save that nation, will make it return to the mythical primitive phase, what Vico called “ritrovata barbarism”. (= barbarism rediscovered). It is the vision of the “Corsi and Ricorsi' of history, contained in the famous book Scienza Nuova, from 1725. The cyclical, non-linear conception of History, such as that of Vico, has the merit of recognizing cultural diversity, without running the risk of breaking the unity of the human race, a break that would represent a dreadful setback, after the Universal Declaration of Human Rights, of 1948. We then see the possible conciliation of immutable values, with the relativism of values, in different phases of the history of a culture, very much in the way of Vico. To illustrate, we added a text by the famous German naturalist Carlos Frederico Von Martius (1794-1868), who visited us during the First Reign, and who, in addition to having studied our fauna and our rich flora, lived with the indigenous people - who are still here there were, in very large numbers, writing about their right. (VON MARTIUS, 1982).Una de las mayores preocupaciones de Miguel Reale, al exponer su teoría tridimensional del derecho, fue subrayar su aspecto histórico-cultural. Mostró que el fenómeno jurídico sólo puede entenderse si se inserta en un contexto histórico de una determinada cultura. La obra del jurista Miguel Reale puede entenderse mejor dentro de esta premisa: las normas jurídicas cambian en el tiempo y en el espacio, como cambian los valores, cambian los hechos y los tres polos se involucran mutuamente en una dialéctica de implicación y polaridad, en una historia- proceso historico cultural. Ahora bien, esto significa que los valores son relativos. Es la primera posición del jurista alemán Gustav Radbruch (1878-1949), quien negaba la existencia de valores absolutos. En vida de Radbruch se desató el movimiento nazi que produjo el Holocausto, en nombre de una supuesta superioridad racial de los arios frente a los judíos, eslavos y gitanos. En 1948, como reacción al escándalo que supuso la apertura de los campos de exterminio por parte de los aliados victoriosos y tras el cinismo mostrado por los criminales de guerra en el tribunal de Nuremberg, declarando que cumplían con las leyes vigentes en su país y por tanto estaban todos inocentes, tomó forma la idea de redactar una “Declaración Universal de los Derechos Humanos”, afirmando que los Derechos Humanos existen porque los seres humanos están dotados de una naturaleza común, a pesar de las diversidades culturales. El antropólogo estadounidense David Bidney mostró la imposibilidad de mantener el relativismo cultural y al mismo tiempo promover los Derechos Humanos Universales. Su obra tuvo amplia repercusión. ¿Cómo conciliar, entonces, una metodología histórico-cultural relativista, como parece ser la de Reale, con la idea de Derechos Humanos Universales? Reale hace uso de una distinción: existen las llamadas “invariantes axiológicas”, los valores permanentes que defienden la dignidad de la Persona Humana, en la clasificación de lo que es bueno y lo que es malo, lo que es moral y lo que es inmoral, lo que es justo y lo que es injusto, como categorías estables, por encima de las diferencias culturales en el espacio y el tiempo. ¿Podría verse esto como una afirmación de algo permanente en una teoría que presupone la mutabilidad? ¿Habría en tales invariantes axiológicos algo así como un jusnaturalismo implícito en la mente del jusfilósofo de São Paulo? Para aclarar todo, creemos que es necesario ampliar el escenario, buscando una visión de diferenciación entre lo permanente y lo transitorio, en términos de valores. Por eso tratamos de mostrar en este artículo que leeremos que las invariantes axiológicas conviven con valores y normas variables, en distintos momentos históricos de una misma cultura. Llegamos entonces a la concepción cíclica de la historia de Gianbattista Vico (1668-1744). Reale preciso: “Se puede decir que es en la Filosofía de Vico donde el concepto de Humanidad (Humanitas) alcanza su plena concreción, como fuerza única y directora de la Historia, como fuerza que sólo trasciende la Providencia. Así, el progreso del derecho se inserta en la historia ideal de la humanidad”. (REALE, 2002, p. 124). Sabemos que para el filósofo napolitano las naciones siguen un curso, pasando de una fase “mítica”, en la que todo se explica por la acción divina inmediata sobre el mundo humano, a una fase “heroica”, en la que aparecen las grandes figuras de la humanidad. , fundando imperios y codificando sistemas jurídicos por su propia inteligencia y voluntad, para finalmente llegar a una fase propiamente “humana”, en la que todos participen, como seres humanos, en la elaboración de las leyes. Estas son las fases míticas o teocráticas; heroica o aristocrática y finalmente la fase simplemente humana o democrática. Si tal democracia degenera en anarquía, los gobiernos en demagogia, la Providencia, para salvar a esa nación, la hará volver a la mítica fase primitiva, lo que Vico llamó “barbarie ritrovata”. (= barbarie redescubierta). Es la visión de los 'Corsi y Ricorsi' de la historia, contenida en el célebre libro Scienza Nuova, de 1725. La concepción cíclica, no lineal de la Historia, como la de Vico, tiene el mérito de reconocer la diversidad cultural, sin corriendo el riesgo de romper la unidad del género humano, ruptura que representaría un tremendo retroceso, después de la Declaración Universal de los Derechos Humanos, de 1948. Vemos entonces la posible conciliación de los valores inmutables, con el relativismo de los valores, en diferentes fases de la historia de una cultura, muy a la manera de Vico. Para ilustrar, añadimos un texto del célebre naturalista alemán Carlos Frederico Von Martius (1794-1868), que nos visitó durante el Primer Reinado, y que además de haber estudiado nuestra fauna y nuestra rica flora, convivió con los indígenas. - que todavía están aquí estaban, en gran número, escribiendo sobre su derecho. (VON MARTIUS, 1982).Uma das maiores preocupações de Miguel Reale, ao expor sua teoria tridimensional do direito, foi a de sublinhar seu aspecto histórico-cultural. Mostrou que o fenômeno jurídico só pode ser compreendido se inserido num contexto histórico de determinada cultura. A obra do jurista Miguel Reale pode ser melhor entendida dentro desta premissa: as normas jurídicas mudam no tempo e no espaço, pois mudam os valores, mudam os fatos e os três polos mutuamente se implicam numa dialética de implicação e polaridade, num processo histórico-cultural. Ora, isto significa dizer que os valores são relativos. É a primeira posição do jurista alemão Gustav Radbruch (1878-1949), que negava a existência de valores absolutos. Em vida de Radbruch se desencadeou o movimento nazista que produziu o Holocausto, em nome de uma pretensa superioridade racial dos arianos contra judeus, eslavos e ciganos. Em 1948, como reação contra o escândalo que foi a abertura dos campos de extermínio pelos aliados vencedores e depois do cinismo mostrado pelos criminosos de guerra no tribunal de Nuremberg, declarando que cumpriram as leis vigentes em seu país e portanto eram todos inocentes, ganhou corpo a ideia de se redigir uma “Declaração Universal dos Direitos Humanos”, afirmando que os Direitos Humanos existem porque os seres humanos estão dotados de uma natureza comum, apesar das diversidades culturais. O antropólogo norte-americano David Bidney mostrou a impossibilidade de manter o relativismo cultural e ao mesmo tempo promover os Direitos Universais do Homem. Sua obra teve larga repercussão. Como conciliar, então, uma metodologia histórico-cultural relativista, como parece ser a de Reale, com a ideia de Direitos Humanos Universais? Reale lança mão de uma distinção: existem as chamadas “invariantes axiológicas”, os valores permanentes que defendem a dignidade da Pessoa Humana, na classificação do que é bom e do que é mau, do que é moral e do que é imoral, do que é justo e do que é injusto, como categorias estáveis, acima das diferenças culturais no espaço e no tempo. Poder-se-ia ver nisso a afirmação de algo permanente em uma teoria que pressupõe a mutabilidade? Haveria em tais invariantes axiológicas algo como um jusnaturalismo implícito na mente do jusfilósofo paulista? Para tudo esclarecer, cremos que é preciso se ampliar o cenário, buscando uma visão de diferenciação entre o permanente e o transitório, em matéria de valores. Daí tentarmos mostrar neste artigo que se vai ler que as invariantes axiológicas coexistem com valores e normas variáveis, em momentos históricos diferentes de uma mesma cultura. Chega-se então à concepção cíclica da história de Gianbattista Vico (1668-1744). Precisa Reale: “Pode-se dizer que é na Filosofia de Vico que o conceito de Humanidade (Humanitas) atinge sua plena concreção, como uma força una e diretora da História, como força a que tão somente a Providência transcende. Dessarte, o progresso do Direito se insere na História ideal do gênero humano.” (REALE, 2002, p. 124). Sabemos que para o filósofo napolitano as nações cumprem um percurso, passando de uma fase “mítica”, em que tudo se explica pela ação divina imediata sobre o mundo humano, para uma fase “heroica”, em que surgem os grandes vultos da humanidade, fundando impérios e codificando ordenamentos jurídicos por sua própria inteligência e vontade, para finalmente chegar a uma fase propriamente “humana”, em que todos participam, enquanto seres humanos da elaboração das leis. São as fases mítica ou teocrática; heroica ou aristocrática e por fim a fase simplesmente humana ou democrática. Se tal democracia degenerar em anarquia, os governos em demagogia, a Providência, para salvar aquela nação, fa-la-á voltar à fase primitiva mítica, o que Vico chamava de “barbárie ritrovata”. (=barbárie reencontrada). É a visão dos “corsi e ricorsi’ da história, contida no famoso livro Scienza Nuova, de 1725. A concepção cíclica, não linear, da História, tal como a de Vico, tem o mérito de reconhecer a diversidade cultural, sem correr o risco de quebrar a unidade do gênero humano, quebra que representaria pavoroso retrocesso, depois da Declaração Universal dos Direitos Humanos, de 1948. Vemos então a possível conciliação dos valores imutáveis, com o relativismo dos valores, em diferentes fases da história de uma cultura, bem ao modo de Vico. Para ilustrar, acrescentamos um texto do célebre naturalista alemão Carlos Frederico Von Martius (1794-1868), que nos visitou na época do Primeiro Reinado, e que além de ter estudado nossa fauna e nossa riquíssima flora, conviveu com os indígenas - que ainda aqui havia, em muito grande quantidade, escrevendo sobre o seu direito. (VON MARTIUS, 1982).Pontifícia Universidade Católica de São Paulo2023-05-11info:eu-repo/semantics/articleinfo:eu-repo/semantics/publishedVersionArticle not peer reviewedArtículo no revisado por paresArtigo não avaliado pelos paresapplication/pdfhttps://revistas.pucsp.br/index.php/DDEM/article/view/6170110.23925/ddem.v.1.n.7.61701Democratic Rights & Modern State; Vol. 1 No. 7 (2023): Revista Direitos Democráticos & Estado Moderno; 03-11Derechos democráticos & estado moderno; Vol. 1 Núm. 7 (2023): Revista Direitos Democráticos & Estado Moderno; 03-11Direitos Democráticos & Estado Moderno; v. 1 n. 7 (2023): Revista Direitos Democráticos & Estado Moderno; 03-112675-7648reponame:Direitos Democráticos & Estado Modernoinstname:Pontifícia Universidade Católica de São Paulo (PUC-SP)instacron:PUC_SPporhttps://revistas.pucsp.br/index.php/DDEM/article/view/61701/41994Copyright (c) 2023 Direitos Democráticos & Estado Modernohttps://creativecommons.org/licenses/by/4.0info:eu-repo/semantics/openAccessDe Cicco, Cláudio2023-05-12T01:12:10Zoai:ojs.pkp.sfu.ca:article/61701Revistahttps://revistas.pucsp.br/index.php/DDEMPRIhttps://revistas.pucsp.br/index.php/DDEM/oairevistadodireitopucsp@gmail.com2675-76482675-7648opendoar:2023-05-12T01:12:10Direitos Democráticos & Estado Moderno - Pontifícia Universidade Católica de São Paulo (PUC-SP)false |
| dc.title.none.fl_str_mv |
A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person? Una relectura atenta del culturalismo jurídico de Miguel Reale: : ¿cómo conciliar el relativismo del proceso histórico-cultural con las “invariantes axiológicas” de la persona humana? Uma releitura atenta do culturalismo jurídico de Miguel Reale: : como conciliar o relativismo do processo histórico-cultural com as “invariantes axiológicas” da pessoa humana? |
| title |
A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person? |
| spellingShingle |
A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person? De Cicco, Cláudio Culturalismo Jurídico Teoria Tridimensional do Direito Valores Holocausto Tribunal de Nuremberg Legal Culturalism Three-Dimensional Theory of Law Values Holocaust Nuremberg Court Culturalismo Jurídico teoría tridimensional del derecho Valores Holocausto Tribunal de Núremberg |
| title_short |
A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person? |
| title_full |
A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person? |
| title_fullStr |
A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person? |
| title_full_unstemmed |
A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person? |
| title_sort |
A careful rereading of Miguel Reale's Juridical Culturalism: : how to reconcile the relativism of the cultural-historical process with the “axiological invariants” of the Human Person? |
| author |
De Cicco, Cláudio |
| author_facet |
De Cicco, Cláudio |
| author_role |
author |
| dc.contributor.author.fl_str_mv |
De Cicco, Cláudio |
| dc.subject.por.fl_str_mv |
Culturalismo Jurídico Teoria Tridimensional do Direito Valores Holocausto Tribunal de Nuremberg Legal Culturalism Three-Dimensional Theory of Law Values Holocaust Nuremberg Court Culturalismo Jurídico teoría tridimensional del derecho Valores Holocausto Tribunal de Núremberg |
| topic |
Culturalismo Jurídico Teoria Tridimensional do Direito Valores Holocausto Tribunal de Nuremberg Legal Culturalism Three-Dimensional Theory of Law Values Holocaust Nuremberg Court Culturalismo Jurídico teoría tridimensional del derecho Valores Holocausto Tribunal de Núremberg |
| description |
One of Miguel Reale's greatest concerns, when expounding his three-dimensional theory of law, was to underline its historical-cultural aspect. He showed that the legal phenomenon can only be understood if inserted in a historical context of a certain culture. The work of the jurist Miguel Reale can be better understood within this premise: legal norms change in time and space, as values change, facts change and the three poles are mutually involved in a dialectic of implication and polarity, in a historical-historical process. cultural. Now, this means that values are relative. It is the first position of the German jurist Gustav Radbruch (1878-1949), who denied the existence of absolute values. During Radbruch's lifetime, the Nazi movement that produced the Holocaust was unleashed, in the name of an alleged racial superiority of Aryans against Jews, Slavs and Gypsies. In 1948, as a reaction against the scandal that was the opening of the extermination camps by the victorious allies and after the cynicism shown by war criminals at the Nuremberg tribunal, declaring that they complied with the laws in force in their country and therefore were all innocent, took shape the idea of drafting a “Universal Declaration of Human Rights”, stating that Human Rights exist because human beings are endowed with a common nature, despite cultural diversities. The American anthropologist David Bidney showed the impossibility of maintaining cultural relativism and at the same time promoting Universal Human Rights. His work had wide repercussions. How to reconcile, then, a relativist historical-cultural methodology, as seems to be Reale's, with the idea of Universal Human Rights? Reale makes use of a distinction: there are the so-called “axiological invariants”, the permanent values that defend the dignity of the Human Person, in the classification of what is good and what is bad, what is moral and what is immoral, what is what is fair and what is unfair, as stable categories, above cultural differences in space and time. Could this be seen as affirming something permanent in a theory that presupposes mutability? Would there be in such axiological invariants something like an implicit jusnaturalism in the mind of the jusphilosopher from São Paulo? In order to clarify everything, we believe that it is necessary to broaden the scenario, seeking a vision of differentiation between the permanent and the transitory, in terms of values. That is why we try to show in this article that we will read that the axiological invariants coexist with variable values and norms, in different historical moments of the same culture. We then arrive at the cyclical conception of history by Gianbattista Vico (1668-1744). Precise Reale: “It can be said that it is in Vico's Philosophy that the concept of Humanity (Humanitas) reaches its full concretion, as a single force and director of History, as a force that only Providence transcends. Thus, the progress of law is inserted in the ideal history of humankind.” (Horizons of Law and History, p. 124). We know that for the Neapolitan philosopher, nations follow a course, passing from a “mythical” phase, in which everything is explained by immediate divine action on the human world, to a “heroic” phase, in which the great figures of humanity appear, founding empires and codifying legal systems by their own intelligence and will, to finally reach a properly “human” phase, in which everyone participates, as human beings, in the elaboration of laws. These are the mythical or theocratic phases, heroic or aristocratic and finally the simply human or democratic phase. If such democracy degenerates into anarchy, governments into demagoguery, Providence, to save that nation, will make it return to the mythical primitive phase, what Vico called “ritrovata barbarism”. (= barbarism rediscovered). It is the vision of the “Corsi and Ricorsi' of history, contained in the famous book Scienza Nuova, from 1725. The cyclical, non-linear conception of History, such as that of Vico, has the merit of recognizing cultural diversity, without running the risk of breaking the unity of the human race, a break that would represent a dreadful setback, after the Universal Declaration of Human Rights, of 1948. We then see the possible conciliation of immutable values, with the relativism of values, in different phases of the history of a culture, very much in the way of Vico. To illustrate, we added a text by the famous German naturalist Carlos Frederico Von Martius (1794-1868), who visited us during the First Reign, and who, in addition to having studied our fauna and our rich flora, lived with the indigenous people - who are still here there were, in very large numbers, writing about their right. (VON MARTIUS, 1982). |
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2023 |
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2023-05-11 |
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info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Article not peer reviewed Artículo no revisado por pares Artigo não avaliado pelos pares |
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article |
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publishedVersion |
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https://revistas.pucsp.br/index.php/DDEM/article/view/61701 10.23925/ddem.v.1.n.7.61701 |
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https://revistas.pucsp.br/index.php/DDEM/article/view/61701 |
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10.23925/ddem.v.1.n.7.61701 |
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por |
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por |
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https://revistas.pucsp.br/index.php/DDEM/article/view/61701/41994 |
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Copyright (c) 2023 Direitos Democráticos & Estado Moderno https://creativecommons.org/licenses/by/4.0 info:eu-repo/semantics/openAccess |
| rights_invalid_str_mv |
Copyright (c) 2023 Direitos Democráticos & Estado Moderno https://creativecommons.org/licenses/by/4.0 |
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openAccess |
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application/pdf |
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Pontifícia Universidade Católica de São Paulo |
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Pontifícia Universidade Católica de São Paulo |
| dc.source.none.fl_str_mv |
Democratic Rights & Modern State; Vol. 1 No. 7 (2023): Revista Direitos Democráticos & Estado Moderno; 03-11 Derechos democráticos & estado moderno; Vol. 1 Núm. 7 (2023): Revista Direitos Democráticos & Estado Moderno; 03-11 Direitos Democráticos & Estado Moderno; v. 1 n. 7 (2023): Revista Direitos Democráticos & Estado Moderno; 03-11 2675-7648 reponame:Direitos Democráticos & Estado Moderno instname:Pontifícia Universidade Católica de São Paulo (PUC-SP) instacron:PUC_SP |
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Pontifícia Universidade Católica de São Paulo (PUC-SP) |
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PUC_SP |
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PUC_SP |
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Direitos Democráticos & Estado Moderno |
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Direitos Democráticos & Estado Moderno |
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Direitos Democráticos & Estado Moderno - Pontifícia Universidade Católica de São Paulo (PUC-SP) |
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revistadodireitopucsp@gmail.com |
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