Publication: El constitucionalismo puertorriqueño: "persona" y "libertad", derechos humanos y cristianismo en la carta de derechos de la Constitución de 1952
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2016-03-03
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Universidad Complutense de Madrid
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Abstract
A través de la historia el mismo hombre se ha preguntado sobre la importancia del ser humano y sobre todo lo que puede afectarlo, de ahí que Sócrates insistiera en la necesidad del autoconocimiento de cada hombre para abrir el horizonte de humanización desde el pensamiento. Esa importancia por el ser humano ha propiciado que el tema de su dignidad humana sea centro de atención en diferentes campos de reflexión debido a que se dirige directamente a intereses comunes de toda la humanidad; el cristianismo no ha sido la excepción en cuanto a la reflexión sobre la dignidad humana, por el contrario, ha tomado este tema como uno de los pilares de su misión, ya que el trabajo por el respeto de la dignidad del hombre responde a la frase “Ama a tu prójimo como a ti mismo”; o, cónsono con Kant en su imperativo categórico de “trata a la persona como quieres que te traten”; o, sin menos importancia, el pensamiento de Hegel, para quien reconoce en el otro una libertad igual para los demás, reconociendo al otro, a su vez, como libre, y siendo esta libertad realizada en el mundo familiar, en el trabajo y en las instituciones del Estado, y en el derecho de asociación y de organización de donde parte su fundamento para expresar firmemente que “no podemos vivir aislados sino en convivencia con el otro, dando paso a la ciudad como lugar de convivencia”. Sostienen dichas frases, en gran medida, los pilares para fundamentar en materia de derechos humanos la vida colectiva de los pueblos regida por el Bien Común, y, por otro lado, representan el desafío al que el cristianismo incita a enaltecer la dignidad de todos los hombres por más humildes que sean, puesto que cada uno de estos deben ser tratados como lo son: imagen y semejanza de Dios y no como un simple objeto de producción. Es más que significativo afirmar que la influencia de dichas frases y pensadores han incidido grandemente para que, como sección primera en el Informe de Carta de Derechos de la Constitución de 1952 comience ésta acentuando que “la dignidad del ser humano es inviolable”, y que, como fundamento se haya, desde un primer momento, expresado que el propósito de dicha sección fuera fijar claramente como base consustancial de todo lo que sigue el principio de la dignidad del ser humano y, como consecuencia de ésta, la igualdad esencial de todas las personas dentro del sistema constitucional puertorriqueño a partir de la nueva visión en materia de derechos que lapida la Carta de Derechos de 1952. Ha sido punto de partida para el análisis del concepto de “persona” la definición de Boecio, donde definió la persona humana como “sustancia individual de naturaleza racional, y la cual Santo Tomás de Aquino adopta y amplía teniendo en cuenta el pensamiento de la patrística griega en cuanto a racionalidad y, utilizando éste la inteligencia como contenido de la dignidad de la persona, eleva ésta a casi rango de definición: “Persona est id quod est perfectissimum in tota natura”.
Throughout history mankind have asked the importance of human being and everything that can affect him, from there Socrates insisted on the necessity of auto-knowledge of each man to open the horizon of humanization from his mind. This importance for human being has conducted the theme of human dignity to be the center of attention in different fields of reflection because it is directed towards common interests of all humanity; Christianity has not been an exception within a reflection about human dignity, in the contrary, it has taken the theme as one of the pillars of its mission due to the work for respect to human dignity in response to the phrase “Love your neighbor as yourself”, or, as Kant in his imperative category “treat a person the way you want to be treated”, or with not less importance, the thought of Hegel, who recognizes in the other a liberty equally to others, recognizing the other’s freedom and this freedom being realized in a familiar world, at work and the institutions of State, the right of association and organization where the foundation to express firmly that “we cannot live away but together with one another, giving space towards the city as a place for one another.” This phrases sustain in a way, the foundations within human rights the collective rights of people determined by Common Rights, and, in the other way, they represent a challenge which Christianity urges to praise dignity of all mankind even if they are the most humble ones, because each one should be treated as whom they are: image and similarity of God and not as an object of production. It is more than significant to reaffirm that the influence of this phrases and thinkers have affected greatly so that the first section in the Report of the Letter of Rights on the Constitution from 1952 started putting an accent to “the dignity of human being is inviolable”, and, as a fundament has since the very beginning expressed that the purpose of this section is to state clearly as a consubstantial base of everything that follows the principle of human dignity, and as consequence of these, essential equality of all people within the constitutional system of puertorrican since the new vision in a matter of rights which are stoned in the Letter of Rights from 1952. The importance of the concepts of people and liberty within other concepts that can define human being is relevant. The person is the one that has all the rights, concretely the one of dignity and because of that, the one of life; freedom as an irreplaceable attribute in a person, and the maximum of Aristoteles that a “free man is cause of himself” makes out of this like Maceiras expresses that the exercise of our liberty is a recourse that enlightens doubts, liberates uncertainty and habilitates the end and projects to be realized within the history as dependents and responsible oneself.
Throughout history mankind have asked the importance of human being and everything that can affect him, from there Socrates insisted on the necessity of auto-knowledge of each man to open the horizon of humanization from his mind. This importance for human being has conducted the theme of human dignity to be the center of attention in different fields of reflection because it is directed towards common interests of all humanity; Christianity has not been an exception within a reflection about human dignity, in the contrary, it has taken the theme as one of the pillars of its mission due to the work for respect to human dignity in response to the phrase “Love your neighbor as yourself”, or, as Kant in his imperative category “treat a person the way you want to be treated”, or with not less importance, the thought of Hegel, who recognizes in the other a liberty equally to others, recognizing the other’s freedom and this freedom being realized in a familiar world, at work and the institutions of State, the right of association and organization where the foundation to express firmly that “we cannot live away but together with one another, giving space towards the city as a place for one another.” This phrases sustain in a way, the foundations within human rights the collective rights of people determined by Common Rights, and, in the other way, they represent a challenge which Christianity urges to praise dignity of all mankind even if they are the most humble ones, because each one should be treated as whom they are: image and similarity of God and not as an object of production. It is more than significant to reaffirm that the influence of this phrases and thinkers have affected greatly so that the first section in the Report of the Letter of Rights on the Constitution from 1952 started putting an accent to “the dignity of human being is inviolable”, and, as a fundament has since the very beginning expressed that the purpose of this section is to state clearly as a consubstantial base of everything that follows the principle of human dignity, and as consequence of these, essential equality of all people within the constitutional system of puertorrican since the new vision in a matter of rights which are stoned in the Letter of Rights from 1952. The importance of the concepts of people and liberty within other concepts that can define human being is relevant. The person is the one that has all the rights, concretely the one of dignity and because of that, the one of life; freedom as an irreplaceable attribute in a person, and the maximum of Aristoteles that a “free man is cause of himself” makes out of this like Maceiras expresses that the exercise of our liberty is a recourse that enlightens doubts, liberates uncertainty and habilitates the end and projects to be realized within the history as dependents and responsible oneself.
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filosofía, Departamento de Filosofía del Derecho, Moral y Política II, leída el 17-12-2015