چکیده:
This essay has two primary objectives. First, acknowledging the fact that the philosopher’s fundamental responsibility, due to the conditions of social order in many regions and nations around the world, requires not merely thought but also actions that transform this world into a more equitable and inclusive one, the author proposes to show the reader a simple way (among many other possibilities) to connect the Enlightenment discourse of practical reason, acclaimed as a novelty of modernity, with the discourse of so-called symbolic reason, frequently reviled by the worldview of modern scientific and academic communities although experienced on a daily basis by peoples all over the world. Second, the author wishes to present an interpretation of the notion of justice as found in the texts considered sacred within Jewish and Christian communities, contrasting it with the traditional way of defining such a notion, the Ulpian Roman way, upon which the normativity of the self-proclaimed modern peoples is based.
خلاصه ماشینی:
First, acknowledging the fact that the philosopher‘s fundamental responsibility, due to the conditions of social order in many regions and nations around the world, requires not merely thought but also actions that transform this world into a more equitable and inclusive one, the author proposes to show the reader a simple way (among many other possibilities) to connect the Enlightenment discourse of practical reason, acclaimed as a novelty of modernity, with the discourse of so-called symbolic reason, frequently reviled by the worldview of modern scientific and academic communities although experienced on a daily basis by peoples all over the world.
It is so because, theoretically, politics stricto sensu is reduced to those institutions of delegated popular will which represent the public sphere—having the obligation to include, while transforming the world, the perspectives and voices of all community members who might be affected by that transformation, while religious beliefs are solely affirmable at the subjective level with the right to be freely expressed in the private sphere through liturgy, cannon and doctrine.
In the face of these two types of political/religious relationships, and in order to remove the religious legitimation of the government from the societal subconscious, the Enlightenment thinker concluded, firstly, the necessity of founding a discourse that would promote the substitution of so-called mythical reason in favor of an essentially critical rationality that, in turn, would ground its judgments in a cluster of theoretical knowledge that were measurable, predictable and universally objective—the goal being to attain a more civilized society in terms of understanding the world (epistemological project) which would simultaneously have repercussions in the realm of inter-subjective relations (ethical project) and its means to achieve all of the above (stricto sensu political project).