El pensamiento filosófico-moral de Michael Sandel y sus implicaciones para la bioéticahacia una ética antropológica abierta a la biotecnología

Resum

Our contemporary society is deeply marked by great changes. Rapid scientific and technological progress has drastically changed man's relationship with himself (his self-understanding), with the world (self-situation) and with technology (his relationship to what he creates). The accelerated pace of progress in new technologies and the risks of inherent dangers lead us to raise the consequences of a science without consciousness and to open a platform to discuss different issues. These questions pose another problem: that of the debate on a possible red line (an ethical framework) that would impose limits on human action and ensure control over the scope of its activities in the field of scientific research. The dilemmas raised by this debate reveal a significant number of questions: What is man?, What does it mean to be a man today? , What is the meaning of the technique?. Aware of the challenges of biotechnology in our society, we choose to deepen its study, this being the subject on which, part of this doctoral thesis will address. In this perspective, we frame our research within the framework defined by the philosophical work of M. Sandel, a contemporary author whose thought hasn¿t been much investigated. When we analyze Democracy's Discontent, one of his major work, we find that one of the reasons for the democratic unrest in the United States is linked to two facts: the erosion of the sense of community and the loss of sovereignty. The solution to these two evils can only be achieved by intensifying the debate around identity and moral citizenship. The construction of a Sandelian anthropology of the subject pass through the affirmation of its libero-communitarian perspective, as well as the construction of an agent subject whose constitution requires the harmonization of multiple elements that we have indicated in the second hypothesis of our thesis. The principles of justice of such anthropology are based on sound assumptions, what M. Sandel calls "deeper substantial theological and metaphysical commitments".