| dc.description.abstract | The '"healthy'" citizen needs to know how to obey and order and has to develop the acceptance and capacity for both, because their most characteristic ability is to acquire, by knowledge, these two dimensions of the governance of free humans. In politics there are people who govern and people who are governed, of course, but this binomial should not be understood as the concurrence between the active and the passive in economics; since, in democracy, governors and governed do not correspond to dominant and dominated. We are not in the field of economic relations, and so it is not something like the exchange between master and slave. In the field of economics, in the binomial the difference in hierarchy and unilaterality are present, whereas, in politics, we value the influence the person with authority has towards their equals, and, we take equality as reference. In this work, when talking possitively about disobedience in opposition to obedience, we take it as a response against the hypocritical correctness established in the irrational world we live in. Then, from the study of the stylistics of obedience, we will arrive to the stylistics of disobedience. For that aim, it is indispensable to redefine various notions, such as dependence, acceptance, conformism, etcetera, and to bring back to public attention the right to resistence, to conscientious objection, to rebelion, and so on. Democracy is not only an institutional form that appears characterized with proper practice and behaviour, but also a practice that is inspired by freedom, pluralistic acceptances, and the defense of decisions made by the majority each time. We should not forget, however, that democracy expresses the ethical tension that rises in the heart of each citizen; that is to say, that it is the result of the demands fed from the principles of the universal justice and from the most internal part of the political self to clarify politics and redefine the public initiative.; Herritar sanoa obeditzen eta agintzen ikasia izan behar da eta bietarako onarpena eta ahala landu behar ditu. Herritarraren gaitasunik propioena baita gizaki libreen gobernamenduan gurutzatzen diren bi alor horiek ezagutuz bereganatzea. Politikan gobernatzaileak eta gobernatuak daude, noski, baina binomio hori ez da ulertu behar ekonomian aktiboaren eta pasiboaren artean dagoen lehia bezala. Demokrazian, gobernatzailea eta gobernatua ez baitira dominatzailea eta dominatua. Ez gaude harreman ekonomikoen alorrean, eta ondorioz, ez da nagusi eta esklaboaren arteko truke baten gisakoa. Alor ekonomikoan binomioaren barnean desberdintasuna, hierarkia eta unilateralitatea nabarmentzen direnean, aldiz, harreman politikoen alorrean agintea duenak berdina duen norbaitengan daukan eragina baloratzen dugu, eta, berdintasuna erreferentziatzat harturik, bera bezala gizaki libre direnei zuzentzen ari dela erakusten dugu. Lantxo honetan desobedientzia obedientziari oposatuz baikorki aipatzean, itxurakeriaren eta bizi dugun mundu irrazionalaren aitzinean sortzen den zuzenaren aldeko erantzun-jarreratzat hartzen dugu. Orduan, obedientziaren estilistika ezagutzetik igaroaz desobedientziaren estilistikara helduko gara. Horretarako, ezinbestekoa da menpekotasuna, onarpena, korformismoa, eta abar berdefinitzea; baita erresistentziarako eskubidea, kontzientziazko eragozpena, oldartzea, eta abar berplazaratzea ere. Demokrazia, praktika edo jardunbide egokiz karakterizaturik ageri den forma erakundetiar bat ezezik, askatasunen, pluralitatezko onarpenen eta une bakoitzean gehiengoz hartzen diren erabakien defentsan inspiraturik gertatzen den jarduna baita. Baina ahantzi gabe, aldi berean, demokraziak herritar bakoitzaren bihotzean sortzen den tentsio etikoa ere adierazten duela; hots, politika berrargitzeko eta ekimen publikoa etengabe berdefinitzeko justizia unibertsalaren printzipioetatik eta banako politikoaren barrenenetik janaritutako eskakizunen emaitza dela. | |
Back