CC BY -NC-ND 4.0.
Specication of a model
for the study of political
rationality around sustainable
development
Cruz García Lirios
1
1 Doctora. Universidad Autónoma del Estado de México. cgarciali@uaemex.mx
José Marcos Bustos Aguayo
2
2 Doctor. Universidad Autónoma del Estado de México. marcos.bustos@unam.mx
Margarita Juárez Nájera
3
3 Doctora. Universidad Autónoma del Estado de México. mjn@azc.uam.mx
Recepción: Octubre 27 de 2019
Aprobación: Marzo 28 de 2020
Publicación: Junio 30 de 2020
Cómo citar este artículo:
Cruz G, Lirios. Bustos A, José. Juárez N, Margarita (2020). “
Specication of a
model for the study of political rationality around sustainable development
”.
Miradas, Vol. 15, Nª 1.
pp. 201 - 210
https://doi.org/10.22517/25393812.24477
Abstract
The
objective
of
this
paper
has
been
to
conceptually
analyze
Sustainable
Development.
In
this
sense,
seven
concepts
were
chosen,
based
on
their
similarities and differences, to interpret
the
nature-society
relationship
in
terms
of
the
equitable
availability
of
resources
between
species
and
generations.
The
implementation
of
instrumental
rationality
assumes
an
optimization
of
resources
and
public
services. Limited rationality reveals the
irreversibility of pollution. An increase
in practical awareness would accelerate
the
emission
of
waste
from
process
innovations.
The
communicative
rationality
and
the
decision
would
reveal
risks
in
the
face
of
austerity.
This conceptual analysis of Sustainable
Development will allow us to glimpse
theories, diagnoses and interventions to
promote rational lifestyles favorable to
the conservation of the environment.
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Keywords
:
Structure,
Sustainability,
Rationality, Decision and Action
Introduction
In
political
philosophy,
sustainable
development
has
been
approached
from
the
category
of
rationality
to
account
for
the
scope
and limits of the proposal to conserve
resources
based
on
the
needs
of
future
generations.
In
a
general
sense,
rationality
has
been
the
focus
of
discussion
regarding
decision-
making and action that is unfavorable
or
favorable
to
the
conservation
of
resources.
Precisely,
the
objective
of
this
work
is
to
discuss
the
relationship
between the category of rationality with
respect
to
sustainable
development.
For
this
purpose,
the
philosophical
approaches
and
analysis
of
authors
who
have
proposed
conceptual
and
operational
denitions
to
inhibit
or
facilitate
the
conservation
of
natural
resources are reviewed.
What are the scope and limits of
the concepts of rationality with respect
to
the
decisions
of
conservation
of
natural
resources
oriented
towards
a
benecial sustainable development for
future generations?
The
argumentative
assumption
that guides the discussion of this work
is
that
the
conceptual
and
operational
denitions
of
rationality
reveal
sustainable
development
as
a
feasible
human
project
only
if
a
deliberate,
planned and systematic process is built.
Given that such a sequence has not been
discussed,
it
is
necessary
to
analyze
it
to
warn
of
probable
sustainability
scenarios, even if these are provisional.
In
this
way,
the
present
work
contributes to the debate on rationality
and
sustainability.
Both
are
presented
as part of decision and action sequences
but limited by situations or scenarios of
resource
availability.
In
this
way,
the
ontological
categories
of
the
rational
being
are
discussed:
instrumental,
limited,
practical,
communicative,
prospective
and
consumerist
with
respect
to
the
decision
and
action
of
conserving natural resources for future
generations.
At
the
end,
a
reection
on
the
coexistence
of
the
categories
is
included,
as
well
as
their
limits
in
situations.
Dasein
being itself (being there)
Heidegger
(
2006/1889
)
proposed the term
dasein
(ser = sein)
to
refer
the
ontology
of
man
and
analyze
it
from
two
categories:
time
and
space,
more
concretely
the
being
being
in
time
and
the
being
being
in
space.
According
to
Heidegger,
ontology
refers
to
the
moments
taken
away
in
the
present
that
facilitate
the
constitution of being both in time and
space and that can be recovered again
and
again,
but
on
each
occasion
with
a new face, mainly, with a new sense
of
being.
Heidegger
(2016)
proposes
a
new
conception
of
the
constitution
of
man
overcoming
the
duality
that
has
him
anchored
to
his
voluntary
action and his determined action. It is
about
thought
rationality
versus
the
unthinkable
irrational.
Around
these
Cruz García Lirios / José Marcos Bustos Aguayo / Margarita Juárez Nájera
202
Universidad Tecnológica de Pereira
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ISSN digital Nº 2539-3812
categories,
sustainable
development
acquires
a
semantic
face
of
rational
thought and action, but also irrational if
one considers that it is an opportunity
(action
determined
by
the
situation)
and
a
virtue
(voluntary
conservation
action).
In this sense,
dasein
would be
a
foundation
of
the
structuring
if
one
considers
that
the
being
appropriates
a
moment
to
innovate,
renew
and
perpetuate
itself.
The
beings
that
structure the social reality are precisely
those
who
capture
a
moment
to
eternalize
through
actions
(Bourdieu,
2002, p. 55).
However,
dasein
is
a
term
not
yet linked to individual needs that, as
inconsequential
as
ephemeral,
only
seek
satisfaction
and
immediate
pleasures
bypassing
the
eternalization
of being and reducing it to its simplest
expression: the structuring of everyday
life or worldly life.
It
would
be
Max
Weber
(1997/1922) who would introduce the
concept
of
ideal
type
to
understand
the
dasein
considering:
«The
one-dimensional
accentuation
of
one
or
more points of view
( ...
) of
specic
fuzzy
phenomena
(...)
which
are
placed
(...)
in
a
unied
analytical
construction” (p.11).
The
Weberian
ideal
type
refers
to
an
instrumental
rationality
that
was
developed
in
industrial
organizations,
which
had
degraded Heidegger›s
eternal being
to
a
simple
productive
function.
In
the
case
of
the
notion
of
sustainability,
the category of ideal type denes it as
a
project
of
humanity
conservationist
of
resources
(Husserl,
1986:
99).
As
a promoter of the care of animals and
vegetables,
this
ideal
type
no
longer
only
obeyed
the
identity
or
afnity
with
the
natural
but
also
dened
an
anthropocentrism
that
distinguishes
itself by putting the welfare of humanity
before any other species.
Anthropocentrism
was
idealized
as
the
pinnacle
of
human
dominance
over
nature,
at
the
same
time, ecocentrism was another opposite
ideal
type
that
symbolized
species,
including humanity, as part of a unique
and
unrepeatable
cosmic
community
(Husserl,
2013).
Anthropocentrism
and ecocentrism were disseminated in
the sustainable development discourse
in
order
to
differentiate
radicals
and
moderates in the face of the deterioration
of
nature.
Acting
as
ideal
types,
anthropocentrism revealed a propensity
for
the
future
exclusive
of
the
human
species
as
administrator
of
resources.
In
contrast,
ecocentrism
assumed
a
posture
of
original
conservation
of
resources.
By
proposing
a
return
to
community
life,
ecocentrism
emerged
as an ideal type protector of the species.
However, in the transition from
this
ideal
type
to
its
implementation,
anthropocentrism
seems
to
have
consolidated
with
respect
to
ecocentrism.
This
is
so
because
the
preservation
of
the
environment
for
current
generations
rather
than
for
future generations had a boom reected
in the Sustainable Development Goals
(SDGs).
Specication of a model for the study of political rationality around sustainable development
Revista de Investigación
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The instrumental rationality
Individuals
who
act
on
their
convictions forget their responsibilities
(Weber,
1919/1986).
This
individual
principle
is
extensive
in
the
organizational eld. That is, a large part
of the population is employed by micro,
small
and
medium
enterprises,
but
only
a
few
MSMEs
survive
in
their
rst
years
to
follow
their
objectives
and use the consequent means without
considering
the
contingency
of
the
market
and
the
relationships
between
organizations.
An
organization
with
standardized
bureaucratization
principles
in
its
productive
relations
supposed
instrumental
actions
that
would guarantee its perpetuity. It was
about
the
achievement
of
objectives
and
the
use
of
means
or
consistent
resources from previous information.
In
the
nomenclature
of
sustainable
development,
anthropocentrism is more of a conviction
to
preserve
nature
to
maximize
the
gains
of
current
generations
to
the
detriment
of
future
generations.
On
the
contrary,
ecocentrism
is
more
linked
to
the
responsibility
to
reduce
the
ecological
footprint.
It
is
because
of
the
above
that
the
optimization
of
resources proliferated on the innovation
of processes.
The
instrumental
rationality
consisting
of
excessive
bureaucratization not only inhibited the
optimization of resources. furthermore,
it
prolonged
its
deterioration
by
nullifying risk prevention that implied
a
growing
demand
in
relation
to
an
increasingly diminishing availability of
resources.
In
this
sense,
Simon
(1957)
proposed
a
bounded
rationality
to
designate
a
decision-making
process
based
on
information
limits
that
can
be
of
a
temporal,
but
essentially
rational, order. In this sense, the costs
of obtaining the information should be
commensurate with the benets.
The limited rationality
Because
human
beings
cannot
aspire
to
know
the
information
about
the beginning and end of a sustainable
process
due
to
its
transition,
due
to
the
fact
that
it
has
been
impossible
to
guess
at
the
conjunctural
moment
from
which
humanity
can
develop
sustainably,
due
to
that
humanity
does
not
seek
its
transcendence
as
an
antecedent
generation
to
guarantee
the capacities of subsequent generations
through the optimization of resources,
environmental situations and lifestyles
with their corresponding expectations,
needs, decisions, intentions and actions
are limited.
According
to
Simon
(1957),
humanity,
mainly
the
supposedly
rational
individuals,
cannot
establish
spatio-
temporal
intervals
from
which
they
calculate
the
probabilities
of
utility.
For
the
most
part,
individuals
employ
heuristics
in which they prefer
low
probabilities
of
success
versus
high
probabilities
of
failure.
It
is
a
subsystem
dedicated
to
competitive
advantages among socially responsible
organizations.
Until
the
emergence
of
instrumental
rationality,
companies
were
considered
as
carriers
of
intangible assets, but oriented towards
maximizing prots as a result of lower
costs.
The
instrumental
rationality
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Universidad Tecnológica de Pereira
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would come to reveal that this process
is
conditioned
by
the
accumulation
of
information
of
inputs
and
outputs
of
data.
Very
soon
the
rst
limits
to
corporate
social
responsibility
were
recognized.
The
image
of
companies
was adorned with prestigious strategies
focused on optimizing resources.
These
are
decisions
that
structure
individual
actions
and
amplify
groups
to
end
up
structuring
societies. According to Giddens (1979)
,
it
is
practical
actions
that
invert
the
Weberian
and
Simonian
process
of
limited instrumental rationality. Unlike
Weber and Simon, Giddens speculates
with
the
possibility
that
people
are
inuenced by a social conscience that
guides their heuristic processes.
Practical consciousness.
Unlike
the
Heideggerian
ontology
that
proposes
the
interpretation
of
man
from
the
eternalization
of
its
space-time,
the Giddensian ontology raises practical
awareness as rational action. It refers to
a convenient practice regulated by the
institutions (Giddens, 1991, p.204).
Anthony
Giddens
(1979)
recognizes the inuence of Heidegger
in
his
Theory
of
Structuring.
He
points out that his approach is derived
from
Heidegger’s
ontology.
He
even
agrees with the overcoming of duality:
voluntarism
vs.
determinism.
This
transcendence
of
duality
would
not
be
to
elevate
the
being
in
its
spatio- temporal eternity but to anchor
it in a daily life of intention rather than
reection, decision rather than sedition,
action rather than transcendence.
Practical
consciousness
linked
to
institutional
rationality
is
the
basis
of
social
structuring
(Bourdieu
&
Wacquant,
2005,
p.
16).
These
are
mechanisms
of
thought
and
action
favorable to the interests of individuals
in relation to the security and uncertainty
of
the
institutions
and
with
them,
the
states.
According
to
Giddens,
both
institutions and individuals are the most
practical way to link public initiatives
with personal needs.
However,
the
practical
conscience is
based
on
intentions
and
decisions that are not deliberate, planned
and systematized (Bunge, 2000). These
are actions that seek results convenient
to the individual and convincing to the
group
to
which
he
belongs
or
wants
to
belong.
In
this
sense,
the
practical
action is effective but ineffective. The
instrumental
conscience
allows
the
attainment of objectives that only benet
the individual but that do not guarantee
his
perennial
welfare.
Practical
awareness
is
an
everyday
mirage
in
which
individuals
look
to
strengthen
their intentions, decisions and welfare
actions.
Such
limits
of
practical
consciousness impede the structuring of
sustainability
by
being
exclusive
with
the same group to which one belongs
and therefore not contemplative of the
needs of later generations.
Before the limits of situations,
decisions
and
personal
actions,
Habermans
(1992)
will
propose
a
new
foundation
of
social
structuring:
communicative
rationality.
It
is
a
symbolic eld in which the action leaves
its
place
to
the
symbols,
meanings
and
meanings
of
the
discourses.
If
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Heidegger´s dasein transcends time and
space,
, the discursive being transcends
situations,
especially
personal
ones,
and anchors the individual in the shared
symbols to which they assume different
meanings, but which denitely belong
to a cultural repertoire that already It was
before the individual emerged. Before
practical
awareness,
symbols
had
already structured societies.
The communicative rationality
The structuring of sustainability
has been analyzed from the Heidegger
(1926),
Weber
(1986),
Simon
(1972)
and Giddens
(2006) proposals of
time
and
space
in
which
being
is
eternalized
in
a
continuous
present
through innovative practices. However,
the symbols, their meanings and their
senses
of
discourse,
have
already
been before any action, even to say of
Habermans
(1992),
they
determine,
delimit
and
differentiate.
Being
sustainable
is
not
based
or
reied
in
rational
acts
derived
from
laws.
This
is so because sustainable development,
as
construction,
is
recongured
from
the
rational
and
irrational.
It
is
just
a
continuous project of humanity to delay
its extinction.
Giddens (2000) and
Habermans
(2005)
argues
that
being
does
not
transcend,
with
its
actions,
time
and
space,
but
rather,
shared
symbols
are
those
that
have
already
overcome
all
meaning and sense of being in time and
space.
The
communicative
act
is
the
evidence that the symbols transcended
the
being.
It
is
the
verbal
discourses
that
would
lead
society
to
structure
the
desired
sustainability.
It
is
about
a
structural
transformation
of
being
directed
towards
the
public
sphere
as
a
historical
dialectic
of
sustainability.
In
this
scenario,
development
is
sustainable because, being a project of
humanity, it has been verbalized and has
transcended both senders and receivers.
By
contrast,
the
structuring
of
sustainability
implies
the
transcendence
of
the
environment-
humanity
relationship
in
the
past
and
the
present.
It
is
a
prospective
transcendence that, although symbolic,
inuences
the
balance
between
the
availability
of
resources
and
human
needs.
It
is
about
returning
to
the
causal
relationship
between
decisions
as determinants of actions. It is about
making
decisions
that
maximize
benets and reduce costs, actions that
reduce uncertainty and risks.
However,
Kahneman
(2003)
showed
that
human
decisions
are
not
necessarily
related
to
actions.
Even
decisions that maximize benets do not
result in actions that reduce risks.
The prospective decision
The structuring of sustainability
from
the
approaches
of
Heidegger
(2004),
Weber
(2005),
Simon
(1972),
Giddens (1990) and Habermans
(1992)
seems
to
obey
a
series
of
innite
decisions
and
actions
in
the
same
moment
in
which
needs
arise
without
considering
the
availability
of
resources.
It
is
a
bureaucratic
rationality
that
can
be
seen
from
the
depletion
of
resources,
but
that
lasts
until
it
reaches
a
status
of
maximum
prot compared to probable costs. Or, a
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Universidad Tecnológica de Pereira
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ISSN digital Nº 2539-3812
communicative rationality that emerges
as
a
counterpart
to
that
bureaucratic
rationality.
A
propensity
to
explain
the
imperatives
of
modernity
reied
in language. In both cases, sustainable
development is a desire to conserve and
a
communication
to
preserve.
In
this
sense,
Kahneman
(2003)
established
a
fundamental
law
in
the
decision
making that revealed the drawbacks of
a structuring of sustainability.
These are heuristics that guide
the
intentions
of
being.
Faced
with
a
situation
of
uncertainty,
individuals
seem
to
prefer
to
risk
winning
large
amounts
than
to
preserve
minimum
reserves.
In
the
case
of
the
resource-
needs balance, individuals seem to be
oriented to market their waste than to
preserve scarce resources. In a situation
of
uncertainty,
risks
dene
human
actions.
Natural
reserves
are
sure
to
be
exhausted,
but
public
policies,
private
initiatives
and
technological
innovations
specialize
in
optimizing,
regulating
or
moderating
the
exploitation
of
resources
instead
of
preserving
them
and
assuming
new
forms of consumption and lifestyles.
Precisely,
current
lifestyles,
perhaps
inuenced
by
the
symbols,
meanings and meanings of the wasteful
past, are the object of study by Bauman
(1998; 2002; 2005; 2008) who afrms
the liquidation of nature and next to it:
humanity.
The consumerist life
Sustainability
has
been
structured
from
decisions
and
improvised
actions,
heuristics
and
creative,
but
not
for
that
reason
innovative or transforming inequitable
relations between nature and humanity.
Over exploitation of natural resources
has
been
a
function
of
human
needs,
desire and expectations rather than their
equitable
distribution
among
animal
and plant species.
According
to
Bauman
(1998),
the
imbalance
between
the
availability
of
resources
and
human
consumption,
evidenced
a
context in which humanity structured its
history based on modernist, materialist
and
consumerist
assumptions.
In
this
context, societies were structured under
the assumptions of modernity.
However,
societies
did
not
nish
their
modern
structure
when
they
already
presented
postmodern
symptoms
(Bauman,
2002).
If
the
modern
structure
of
society
consisted
of the idea of progress, growth, utility,
exploitation,
production,
expansion,
identity,
security,
success,
condence,
loyalty and happiness, the postmodern
structuring
of
society
now
consists
of
uncertainty,
risk,
ubiquity,
frustration,
detachment,
fear,
terror,
stress
and
unhappiness.
It
is
a
new
structuring:
a
liquid
post-structuring
or
a
solid
restructuring (Bauman, 2005).
In
this
sense,
the
structuring
of
sustainability
is
liquid
due
to
its
unstructured
modern
foundations
of
identity,
security
and
progress.
Also,
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it is a solid post-structuring to appear
to
be
anchored
in
hedonism
and
nihilism.
However,
sustainability
seems to be more structured in terms of
consumerism.
Precisely,
it
is
in
the
notion
of
consumerism
that
Bauman
(2008)
explores
the
structural
foundations
of
a
postmodern
society.
In
this
regard,
sustainability is anchored to the notion
of
the
market
and
its
corresponding
fundamentals of maximizing prots and
minimizing costs, reducing uncertainty
and amplifying risks.
Conclusion
In
this
way,
the Heideggerian dasein
clings to supply
and demand. The Weberian instrumental
rationality is now known as consumer
competencies,
the
simonian
limited
rationality
is
now
called
consumer
credit,
the Giddensian practical conscience is
presented
as
a
seasonal
offer,
the
Haymanian
communicative
rationality is only an acquisition in cheap
and
the
Kahnemanian
prospective
decision It is a merchandise auction.
From
the
context
of
sustainability,
the
structuring
of
societies
is
carried
out
through
markets
of
extraction,
transformation,
distribution,
hoarding
and reuse. As resources become scarce,
societies
attempt
to
deconstruct
their
modern lifestyles in postmodern forms
of
coexistence.
A
decrease
in
energy
reserves has its corresponding increase
in
merchandise
without
using
only
consumed once to be reused. The life
cycle
of
natural
resources
seems
to
determine the structuring of societies. If
natural
resources
become
disposable
commodities,
humanity
seems
to
have that same end in accelerating the
imbalance between saving and waste.
A
limit
observed
in
the
approaches put forward is the question
of structuring conceptions. Heiddeger,
Weber,
Simon,
Giddens,
Habermans,
Kahneman
and
Bauman
seem
to
focus their approaches on a rationality
external
to
individuals
which
seems
to be determined by the norms, values
and
beliefs
of
their
predecessors.
In
this
sense,
another
limit
of
the exposed expositions is the relative
one to the transcendence of the being
in the past, reinforcing the idea that the
limits of the sustainability would be in
the
decisions
and
current
actions,
but
not in the future ones.
However,
it
is
in
rationality,
whatever it may be, the possibility of
returning
to
the
balance
between
the
needs of humanity and the availability
of
resources.
The
rational
concepts
exposed
open
a
bridge
between
our
decisions and actions of consumption,
among
our
customs,
values,
beliefs
and reasons for saving and waste. An
increase
in
rationality
in
humanity
would be inversely proportional to the
depletion of resources.
If
humanity
recovers
its
dasein
it
will
have
an
opportunity
to
structure
new
forms
and
austere
lifestyles.
The
implementation
of
instrumental
rationality
in
the
care
of
resources
would
lead
to
optimized
consumption.
The
information,
processed
by
limited
rationality,
could
be
used
to
reveal
the
limits
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of
sustainability.
An
increase
in
the
practical
consciousness
of
the
individuals would accelerate the waste,
but
at
the
same
time,
it
would
show
the option of saving. Humanity needs
an
expansive
universe
of
symbols
to produce creative and innovative ideas
as alternatives of sustainability and only
communicative rationality would make
possible
such
a
prospective
decision:
increase the uncertainty to assume new
risks of austerity.
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