TRAINING RESEARCH PUBLIC CREDIT PROGRAM

ACADEMIC ESSAY
BOOK

MATTER: Accounting business law

NAMES AND LASTNAMES: Marlon Steven Peraza Melo

CODE: 1223840 SEMESTERS ENROLLED: 2 DATE: June 7, 2019

TEACHER: PHD.DR. MAG. ESP. CPT. LÍC. JOSE ANTONIO ALVAREZ TRILLOS

ALLIANCE AND CONTRACT. POLITICS, ETHICS, RELIGION

INTRODUCTIÓN

At the threshold of the Third Millennium, two parables are still indispensable for understanding the
human links: that of the Covenant, which is related in the book of Genesis and that of the Contract,
which made its fortune from the Leviathan of Hobbes. Each of them seems to make sense of a way of
being a person in the modern world, the religious form and the political form, leaving ethics as a
substitute for both times of crisis. However, politics, ethics and religion are still three specific
dimensions of the human being, which can not cope well if it is not transmitting both the story of the
social pact and that of the alliance along the generations. In dialogue with the most relevant currents
of the moment, this book proposes an articulation of politics, ethics and religion appropriate for our
time, from the contract between autonomous beings and the reciprocal recognition of those who are
flesh of the same flesh and blood of the same blood.
 DEVELOPING

Adela Cortina is one of the Spanish intellectuals who with greater insistence has spread in the
Spanish-speaking medium the thought of Karl Otto Apel, and in general the approaches of those
moral philosophers who have developed the ethics of discourse or procedural. In the work Alliance
and Contract, Cortina brings together a series of articles that address, from a common matrix,
topics ranging from politics, international relations and the global economy, to education in values.
It is, as in his previous works, a book whose main theme is ethics.

The metaphor of the contract arises as a result of the explanation about the birth of the State that
we can find in Hobbes' Leviathan. According to this explanation, the birth of the political
community arises as a contract of free individuals, with the capacity to sign it. The political
communities are not natural, born of artificiality, a calculation of convenience based on fear and
aimed at overcoming the state of nature in which deprives a war of all against all and in which
human life is brief and painful . Individuals are rapacious by nature, each one of them wants to
possess exclusively all the goods of the earth, but on the basis of fear is that the reason, which in
Hobbes has a purely calculating nature, recommends them to found a political community.

It is worth clarifying that the Hobbesian account does not have the pretension of historical
certainty, it is rather an explanatory metaphor whose purpose is to account for why political
communities subject to the law are formed. Before this explanatory account, the author asks if it is
the only way to understand the origin of political communities, and in order to outline an
alternative recourse to another metaphor, that of the alliance. The account of the alliance offers a
different explanation of the human links and their justification. When he discovers that man's
loneliness is bad, he does not suggest that he sign a pact, but that he gives him a partner and he
recognizes it as part of him, as flesh of his flesh and bone of his bones. This is not a contract story
but mutual recognition.

It is about alliance between those who become aware of their human identity. It is from the
alliance that we can locate the birth of the human person. It is about the inauguration of dialogical
personalism; since the human being has to pronounce the name of another human being in order
to know his own name, he has to be able to tell you before he can say me, he recognizes his own
identity through the relationship with another identical to Him, at least in part. The fact that
valuations arise from the community is not a sufficient reason to preach its ethical validity.
Valuations can be the product of even complex relations of domination in which recognition only
occurs among those who have power, leaving the weaker, who have no capacity to contract or be
recognized.

CONCLUSION

By way of conclusion, it can be said that this essay is the story of two stories (that of the Biblical
Alliance and the Hobbesian Contract) that in the last pages converge and complement each other.
Some reflections are very interesting, such as the proposal of the global ethics of co-responsibility,
as well as the author's effort, not currently fashionable, to recover the religious tradition.
Some authors have called the "free goods" as "charity duties" and Professor Cortina understands
them indissolubly linked to the religious aspect of man. The union of the men through the Alliance
supposes a "ligatio" between equals, a bond that generates Obligations. For this reason, it is often
said that the freedom of man is a freedom that is obligatory for one's neighbor, to whom some
bonds bind him. "It is the discovery of that mysterious link that leads to sharing what can not be
demanded as a right to be given as a duty, because it enters the broad path of gratuity"