Neurodivergence and dignity

We don’t all see reality the same way. The tree whose leaves are rocked by the wind, enjoys in a special way the caresses of the afternoon, and those who observe it will be able to have, from that most intimate subjectivity, different perceptions of that tree, of those leaves, of that wind that, like a troupe, cheers and distracts the autumn afternoons.

Just like the leaves of the tree, just like the tree with respect to the forest, although they share the essential, none of those trees, just like none of those leaves, are identical to each other. Diversity constitutes -somehow- the capricious game of the gods.

It’s not often that a core card blatantly dwells on the theme. Neurodiversity brings with it certain essential moral principles, such as dignity, for example, proceeds to establish an equal recognition of each and every one of the members of the social community. Indeed, human dignity is precisely the primary mechanism from which it is possible to assert that equality rules among all, which in turn entails respect for the individual as a legitimate other, both in relation to other human beings, as well as in relation to the recognition that the State owes to that individual.

To say, however, that we are all equal does not imply anything other than the idea of ​​avoiding arbitrary differences or discrimination. Rather, all human beings are unique. Dignity implies the recognition of that essential character of the human being. Every person is a unique being in itself, and in this character, both the other individuals and the State, are in the legal and moral imperative to value, to respect, even, why not, to promote difference. In principle and legally there is no (or there should be) no difference for aspects such as race, sex, political orientation, education, etc. But human beings can manifest differences in relation to the special way in which they perceive and insert themselves into reality. And that special form that alludes to what is currently called neurodiversity cannot be an obstacle to establishing arbitrary differences with respect to those who, due to their particular training, have a different vision of reality and the environment.

A State, aware of its helpfulness, must not only promote respect for said neurodiversity, but it is also imperative to adopt public policies that effectively promote the integration of these people in the social concert. Therefore, a mere declaration of principles is not enough; there must be the honest commitment of the authority to generate the instances that allow each and every one of the inhabitants of the nation, their maximum possible material and intellectual development. And in this essential task are especially those who, in response to their specific vision of the world, not only can, but must be part of the efforts that the political community develops to materialize what we have called dignity.

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