Stepping back from a positivist theory of causality, Adriano Moreira useshis hermeneutic device along the lines of the Aronian Verstehen epistemologyin order to produce knowledge on the nature of choice and the moraldilemmas that go with it. It is a system of interpretation meant to bring light tothe normative structures constituting the social world and to make clear thatpolitical choices are often difficult and always carry with them a specific priceto pay. The method proceeds then through theoretical examples (exemplosde escola) whose dilemmatic character accentuates the dramatic nature ofchoice. There are opposing ethics of action at play and these bring differentimplications to bear both on individuals’ lives and on the life of politicalcollectivities. Every ethics of action is a world unto itself given that they aresubject to non-coincidental political finalities. A crucial exemplo de escola is theshipwreck, in which the tabula unicapax allows the symbolic rescuing of onlya child, or Albert Einstein, or a national flag, or a painting, the whole pointingtherefore at what is the omega point ascribing meaning to opposing politicalprojects. It does not have the same meaning, in terms of a life project, to rescuea child or Einstein from a shipwreck or to opt between a national flag and aRubens amongst the flames of a fire. There are different meanings, in termsof a global relationship project, inherent to the fidelity towards the state, thenation or a global originary community. The ethics of political action differs fromcase to case, which means that the basic value serving as guiding principle forhuman interactions does not coincide. In Direito Corporativo (1951), AdrianoMoreira clarifies the problematique in the following way:It has become a classic, in order to exemplify the transpersonalistapproach, to remember that, on the occasion of sacrificing the isle of Philetemple, on the Nile, to an irrigation plan, sir George Birdwood, who protestedagainst such plan, answered to the following question –« What would youdo, if alone in a house on flames, obliged to opt between rescuing a childand Raphael’s Madonna? » – that he would decidedly opt for the salvationof Raphael’s Madonna 23 .It is my argument that such exemplos de escola are meant to explore thepossibilities of the ‘political’ beyond the actual set of political relations and toexplore the ‘international’ beyond the set of international relations operative in aparticular conjuncture. It is then a way of critically exploring the possibilities andthe limits of human sociableness entangled in opposing ethics of action.CONCLUSION: ADRIANO MOREIRA’S IR THEORYAND GRAND THEORYConcluding, I would argue that Adriano Moreira’s IR theory draws basicallyon an intellectual exercise that, though rejecting positivism, is essentiallymodern, assuming the social world as a hermeneutic problem which is possibleto solve in the sense that it is possible to accede to the inner meaningsactors attribute to their actions and social interactions. Adriano Moreira’sIR theory proceeds then basically through the enquiry into the intelligibilityof international society and human sociableness at large. Accordingly, theintelligibility of the social world, and of international relations, depends on thepossibility of producing a coherent answer to the hermeneutic problem and ofproducing knowledge thereof. Adriano Moreira’s broad affirmative answer tothis problematique gives content to what is his generally modern approach toacademic International Relations. That is why, I argue, his claims on knowledgeEx Ponto nr.3, <strong>2006</strong>173
production about the ‘international’ end up making his theoretical approachmatch that which Quentin Skinner calls ‘grand theory’. In the formulationof the British thinker, this corresponds to the construction of abstract andnormative theories on human nature and conduct turning a crucial light to theclarification of the problematique of social action and structures 24 . Like thereluctant theorizers put up by Skinner, in Adriano Moreira too the productionof a ‘grand theory’ seems to fight against the epistemological skepticism foundin his unveiling of contingency and situatedness as human circumstancesresisting the kind of generalizations produced in natural sciences. In Skinner’sown words, “[t.]o describe such skeptics as grand theorists may well sounddangerously like missing the point” 25 . And yet, which is only paradoxical, it ishis skepticism vis-à-vis the possibility of achieving generalizing explanatoryschemata which leads Adriano Moreira to the formulation of a comprehensive‘grand theory’ of human sociableness.Ex Ponto nr.3, <strong>2006</strong>1idem, ibidem, p. 342David Mapel and Terry Nardin, “Introduction” in idem, eds., International Society: DiverseEthical Perspectives, Princeton University Press, Princeton, NJ, 1998, p. 63cf. Hedley Bull, “The Importance of Grotius in the Study of International Relations” in Bull,Kingsbury and Roberts, eds., Hugo Grotius and International Relations, Clarendon, Oxford,1990, p. 934idem, ibidem, p. 535Hugo Grotius, De Jure Belli ac Pacis Libri Tres, 1625 (original ed. Le droit de la guerre etde la paix, French translation by P. Pradier-Fodéré, PUF, Paris, 1999, p. 11)6cf. Howard Williams, International Relations and the Limits of Political Theory, Macmillan,London, 1996, p. 797Hugo Grotius, op. cit., p. 98Francisco de Vitoria, De potestate civili, 1528 (original ed. Leπon sur le pouvoir politique,French translation by Maurice Barbier, Vrin, Paris, 1980, pp. 57-58). « Imo, cum una Respublicasit pars totius orbis, et maxime christiana provincia pars totius Respublicae, si bellum utile sit uniprivinciae cum damno orbis au Christianitatis, puto eo ipso bellum esse injustum. »9Martin C. Ortega, “Vitoria and the Universalist Conception of International Relations” inIan Clark and Iver B. Neumann, eds., Classical Theories of International Relations, Macmillan,London, 1996, p. 10310Francisco de Vitoria, Relectio de Indis, 1539 (original ed. Relectio de Indis o liberatd delos índios, Consejo Superior de Investigación Científica, Madrid, 1967, p. 80)11Martin C. Ortega, op. cit., p.116<strong>12</strong>Martin Wight, International Theory: The Three Traditions, Holmes & Meier, New York,1992, p. 7713idem, ibidem, p. 7714Martin C. Ortega, op. cit., p. 11715idem, ibidem, p. 11616Richard Bernstein, Beyond Objectivism and Relativism: Science, Hermeneutics and Praxis,Basil Blackwell, Oxford, 1983, p. 1717Claudio Magris, “Utopia e Disincanto” in Magris, Utopia e Disincanto, Garzanti, Milan,2001, p. 1418cf. Raymond Aron, “La querelle du machiavélisme” in Aron, Machiavel et les tyranniesmodernes, Fallois, Paris, 1993, p. 38419Letter of Maritain to Aron, 30 September 1943, published in Aron, Machiavel et les tyranniesmodernes, p. 42520Raymond Aron, “Sur le machiavélisme: dialogue avec Jacques Maritain” in Aron, Machiavelet les tyrannies modernes, p. 43<strong>12</strong>1cf. Raymond Aron, “La querelle du machiavélisme”, p. 38822Jacques Maritain, “The End of Machiavellianism” in Maritain, The Range of Reasons,Charles Scribner’s Sons, New York, 1952, p. 13523Adriano Moreira, Direito Corporativo, p. 2224Quentin Skinner, “The Return of Grand Theory” in idem, ed., The Return of Grand Theoryin the Human Sciences, Cambridge University Press, Cambridge, 1985, pp. 3-2025idem, ibidem, p. <strong>12</strong>174
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SUMAR♦EditorialOVIDIU DUNĂREANU
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editorialOVIDIU DUNĂREANUScriitoru
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poezieIULIA PANĂ* * *Cum ar trebui
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* * *m-am trezit în astă diminea
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IOAN ŢEPELEAPoemele mirării care
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Mona Lisa pare a acoperi chiar şoc
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în schimb, asfaltul te dinamizeaz
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OLIMPIU VLADIMIROVMulţumireTrec nu
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prozăFLORIN ŞLAPACO teribilă set
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crede în ce facem noi. Apoi, câte
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publicul avizat (şi nu numai) al u
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memorialisticăPERICLE MARTINESCUPa
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formidabil, într-adevăr: nouă bo
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11 iulie Mâine dimineaţă plec la
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locul lor, tejgheaua şi rafturile
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cărui frunze fâşâiau în vânt
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originalul de lângă mine - la sca
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traduceri din literatura românăIL
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mari scriitori români contemporani
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