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That one should not put into the "big thinkers" at a stroke is a truism, who have influenced, for better or for worse, the world of ideas seem to have permanently things to say. This being so, it seems sensible to afford to read them in an aseptic manner, as if his ideas had no practical consequences, as if their ideas be rooted in a parallel world from which they can be idealized. Things do not seem so simple, writers with pretensions of universality should be studied and criticized not only from a particular time, but even more so, from our own time, but their ideas would be simply "museum pieces" perhaps worthy of admiration, some of them, but no practical use.
I think that at the time that Latin America this discussion is relevant, particularly in the case of Rousseau. The ideas in this "champion of freedom" have become a forerunner of totalitarianism. After all, how is it that the General Will may require us to be free, how is that the people's voice is the voice of God. The man certainly is a being that lives in communities, which allows it to survive and ensure a well, but, is it not equally man an individual being, with particular interests and desires?. Perhaps one of the key achievements of the West during the last three hundred years is, precisely to be defined guarantees for private spaces of individuals and private associations to which they are incorporated in terms of their common interests.
It is no longer alone, then, of the difficulties involved in decision-making process that is based on a constant and continuous participation of individuals, but rather the difficulties of building an ethical foundation for individual action that is out of the individual himself. Will be placed on the ideal plane General Will, understood as a moral will never be mistaken, and that allows a performance based on a kind of "truth unveiled" the Righteous. A truth that is made absolute and does not agree to be discussed under the argument that a single individual does not have moral standing to challenge the assumptions of a Will which is considered universal.
This, as we see, is extremely problematic and complicated, as it implies the blurring of the subject, who is supposed to be integrated, like ants from an anthill, a Higher Will, which is supposed to allow the construction the "common good", but at the same time, carries the risk of individual will suppress further the independent of the subject. In a sense, it would be worth asking which is the range of freedom enjoyed by collective entities and whether it is possible that individuals are happy if their wishes and preferences are not considered in the construction processes of 'public spaces'.
If the policy involves the free discussion of ideas among individuals who understand how free and equal, then there is no possibility to guarantee the existence of discursive exchanges if from my position as an individual I am faced with absolute ideas as the Revolution, Truth, Good, etc. At this level the discussion takes on a bias radical leading to the confrontation of good against evil, darkness against light, friends against enemies, etc.. This leads, "is almost obvious, unable to discuss our differences and building shared vision about the reality on the basis of pluralism and tolerance, and appears to favor the open confrontation between sectors that have different worldviews.
According to Gauthier, the collective morality is built on the basis of intersubjective negotiation process that allows the convergence of the interests of various individuals and organizations grouped them. Individuals, too weak to guarantee the satisfaction of their interests and desires-is bind "and interest groups" that allow them, through partnership, a more direct influence on decision-making processes and identify areas for construction of the policy through the exchange and negotiation and, one hopes, the distribution of justice and building strategies for action that are based on the idea of \u200b\u200bRawlsian reasonableness. Perhaps Rousseau
gave us a lesson in ethics for the proposition that democratic decisions are made not by the interests of particular groups, but according to the interests of the nation, but wrong in not considering that people tend to associate for obtaining their interests and for their protection and is, ultimately, by aggregating and acceptance of differences as we can truly build pluralist democratic societies and functional.

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Democratic Ethics About the importance of an impartial moral code in a Democratic Society

The organization of men in society is only possible through the intermediary of a set of rules to ensure a regulatory system for social interactions, so that maximizing behavior may be restricted for collective project. These rules should govern the interactions and exchanges that occur within society on the basis of a common idea about what is best for collective, ie based on a common project. Here we find an initial difficulty. How to define what is best for those we live in this society at this historical moment? Let us agree that without a minimum definition of certain conventions, the diversity of our competing interests undermine our ability to coexist with other subjects.
Moral Code normative content structure, values \u200b\u200band ethics come together around the regulatory mechanisms of social behavior. These codes are developed by human societies as learning outcomes that are developed throughout its history and role of collective experience. They constitute proven mechanisms of social organization through which society faces and try to solve a diverse set of problems faced as a group. Some of these mechanisms are established in the public domain content, systems of social responsibility are valid, the system of freedoms enjoyed by individuals, will determine the distribution systems of collective goods and providing for a certain conception about what Society considers it just and what is not. But even more, we can determine the range of morally acceptable behavior (correct behavior) as those who actually are appropriate to the contents of the Moral Code.
being so, the determination of the policy contained in the Code Morale has a decisive significance for the success or failure of collective construction. First we must note that the existence of the Moral Code does not imply that he is efficient. Can occur, for example, if a system of social organization that was successful in the past to be stopped. In this situation the control system will tend to operate inefficiently, the evaluative content ceased to be considered significant and / or acceptable, will miss the common identity of individuals as members of a group and to question the very contents of the collective regulatory mechanisms, as well as the contents of the 'joint'.
If we accept the idea that the moral code is crucial to the functioning of the Company, we find that the design theme of the normative content becomes a critical issue for the definition of an efficiently functioning public sphere. Here it is important to make some reflections: It is widely accepted that there is a substantive difference between the contents of individual and collective interests. Individuals attempt, "posts is that circumstance, to ensure that their interests are satisfied in the best as possible, given the resources available in society and because of the presence of other individuals who also have interests. The definition of individual interests, is made by the subjects according to their own conception of what they see as 'good' for themselves. We are saying that every individual has the ability to determine their own conception of Good. This lets you determine the contents of your own life plan and act for the purposes of ensuring its implementation.
In determining that content individuals act because of their particular interests. The definition of Collective Moral Code, moreover, requires a fair concept, based on a set of universal values \u200b\u200bthat allow us to determine what is good for society as a whole. It is concerned to ensure that the system of rules governing life in society be built without favoring the interests of one or more of the members of the Company. It is logical that when a Moral Code seeks to impose on society without a consensus had built enough minimum resistance occurs. After all accept that there must be rules and that these regulate our interactions making them more coherent and providing transparency, we believe, likewise, that these rules should be constructed in a certain way. The Moral Code should be formed from the free choice of these individuals who are in full exercise of their autonomy.
If we do those things you do not want to do, it must at least participate in the process of drafting regulations. Ultimately there is no guarantee the alternative pathway that involves the construction of the rule by authoritarian means to provide better results. In this way we run the risk that people will be kidnapped by a nomenclature, so that the collective interests may be confused or rather subsumed within the perspective of those who exercise power in a given time. This implies the privatization of the public and, eventually, the restriction of individual freedoms. It is clear that the authoritarian way is costly, not only because their contents must be imposed from the structure of power, but because, in general, is constantly under question. This somehow explains that democracy has a base of support than the dictatorship. Democracy tends to reproduce itself through popular participation and by way of political organization. Authoritarianism, on the other hand, is always on the defensive.
is essential that the construction of a project is of a moral inclusive, in which sufficiently involving various sectors and groups that are part of society. A moral code can not be done by a party, or for part of the people, should be established for all people, even though it might otherwise be imposed by force would entail a prohibitively high transaction costs and the need to silence to dissent through various mechanisms available for the State apparatus. At this crucial point, we believe, is the current ethical and political debate in our country. We walked by the breakdown of the model of representative democracy towards a participatory model that understands participation as a process of acclamation popular, but that does not give enough importance to building a coherent discursive field for public debate of ideas. Somehow it seeks to silence the voices that hope to participate in public discussion. The construction of our moral code involves building an inclusive deliberative field to extend the range of participation to include sectors that do not share the government project and must involve not only the political recognition of the other actors but their validation as and as agents of public discussion. Constructed a moral code based on a fairly universal concept about It is essential to ensure the establishment and permanence of democracy and the rule of individual liberties. That is a task that we have outstanding.