<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>1657-4702</journal-id>
<journal-title><![CDATA[Revista Latinoamericana de Bioética]]></journal-title>
<abbrev-journal-title><![CDATA[rev.latinoam.bioet.]]></abbrev-journal-title>
<issn>1657-4702</issn>
<publisher>
<publisher-name><![CDATA[Universidad Militar Nueva Granada]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S1657-47022018000100155</article-id>
<article-id pub-id-type="doi">10.18359/rlbi.3030</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[La naturaleza como sujeto de derechos: análisis bioético de las Constituciones de Ecuador y Bolivia]]></article-title>
<article-title xml:lang="en"><![CDATA[Nature as subject of rights: a bioethical analysis of the Constitutions of Ecuador and Bolivia]]></article-title>
<article-title xml:lang="pt"><![CDATA[A natureza como sujeito de direitos: uma análise bioética das Constituições do Equador e da Bolívia]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Pinto Calaça]]></surname>
<given-names><![CDATA[Irene Zasimowicz]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Carneiro de Freitas]]></surname>
<given-names><![CDATA[Patrícia Jorge]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[da Silva]]></surname>
<given-names><![CDATA[Sérgio Augusto]]></given-names>
</name>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Maluf]]></surname>
<given-names><![CDATA[Fabiano]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidad de Brasilia  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Brasil</country>
</aff>
<aff id="Af2">
<institution><![CDATA[,Universidad de Brasilia  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Brasil</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>06</month>
<year>2018</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>06</month>
<year>2018</year>
</pub-date>
<volume>18</volume>
<numero>1</numero>
<fpage>155</fpage>
<lpage>171</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_arttext&amp;pid=S1657-47022018000100155&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_abstract&amp;pid=S1657-47022018000100155&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_pdf&amp;pid=S1657-47022018000100155&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen Las filosofías de la Pachamama y del   buen vivir son puntos de referencia de los pueblos indígenas y están presentes en las constituciones de Ecuador y Bolivia, con el fin de armonizar las diferencias culturales y añadir las tradiciones a la política local. Las filosofías toman por base un mito andino: el que cree que la naturaleza es un organismo vivo y sujeto de derechos, y se abren espacio a la visión biocéntrica del mundo, compartida por la bioética global. La naturaleza ya no logra recomponerse por las innovaciones biotecnológicas impuestas por el hombre, lo que obliga a la humanidad a encontrar nuevos paradigmas, el Nuevo Constitucionalismo Latinoamericano, representado por las constituciones, es uno de ellos. En este artículo se describen y analizan críticamente estas dos constituciones, relacionándolas con la visión de mundo de la Pachamama y de la filosofía del   buen vivir en el contexto de la bioética global. En este sentido, la Declaración Universal sobre Bioética y Derechos Humanos, al asociar bioética como campo normativo particular en la atención y cuidado de la vida y de la salud, con derechos humanos como campo normativo universal básico de obligaciones morales y jurídicas para todas las formas de vivir humano, presenta los valores fundamentales de una ética universal sustentada por la dignidad humana, la igualdad de derechos, la libertad, la justicia, la fraternidad y la paz, como es defendido en el artículo 17, de la protección del medio ambiente, de la biósfera y de la biodiversidad.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract The philosophies of Pachamama and good living are points of reference for indigenous peoples and are present in the constitutions of Ecuador and Bolivia, to harmonize cultural differences and add traditions to local politics. The philosophies take as a base an Andean myth: the one who believes that nature is a living organism and subject of rights and make room to the biocentric vision of the world, shared by global bioethics. Nature no longer manages to recompose itself for the biotechnological innovations imposed by man, which forces humanity to find new paradigms, the New Latin American Constitutionalism, represented by the constitutions, is one of them. This article describes and critically analyzes these two constitutions, relating them to the worldview of the Pachamama and the philosophy of good living in the context of global bioethics. In this sense, the Universal Declaration on Bioethics and Human Rights, by associating bioethics as a particular normative field in the attention and care of life and health, with human rights as a basic universal normative field of moral and legal obligations for all forms of living humanly, presents the fundamental values of a global ethic sustained by human dignity, equality of rights, freedom, justice, fraternity and peace, as defended in article 17, of the protection of the environment, of the biosphere and biodiversity.]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo As filosofias da Pachamama e do   bom viver são pontos de referência dos povos indígenas e estão presentes nas constituições do Equador e da Bolívia, a fim de harmonizar as diferenças culturais e agregar as tradições às políticas locais. As filosofias são baseadas em um mito andino: aquele que acredita que a natureza é um organismo vivo e sujeito de direitos e se abre espaço para a visão bio-cêntrica do mundo, compartilhada pela bioética global. A natureza já não consegue recompor-se pelas inovações biotecnológicas impostas pelo homem, o que obriga à humanidade a encontrar novos paradigmas, o Novo Constitucionalismo Latino-americano, representado pelas constituições, é um deles. Neste artigo se descrevem e analisam criticamente essas duas constituições, relacionando-as com a visão de mundo da Pachamama e da filosofia do   bom viver no contexto da bioética global. Nesse sentido, a Declaração Universal sobre Bioética e Direitos Humanos, ao associar bioética como campo normativo particular na atenção e cuidado da vida e da saúde, com direitos humanos como campo normativo universal básico de obrigações morais e legais para todas as formas de viver humano, apresenta os valores fundamentais de uma ética universal sustentada pela dignidade humana, a igualdade de direitos, a liberdade, a justiça, a fraternidade e a paz, como é defendido no artigo 17, da proteção do meio ambiente, da biosfera e da biodiversidade.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[medio ambiente]]></kwd>
<kwd lng="es"><![CDATA[naturaleza]]></kwd>
<kwd lng="es"><![CDATA[bioética]]></kwd>
<kwd lng="es"><![CDATA[sostenibilidad]]></kwd>
<kwd lng="en"><![CDATA[Environment]]></kwd>
<kwd lng="en"><![CDATA[nature]]></kwd>
<kwd lng="en"><![CDATA[bioethics]]></kwd>
<kwd lng="en"><![CDATA[sustainability]]></kwd>
<kwd lng="pt"><![CDATA[meio ambiente]]></kwd>
<kwd lng="pt"><![CDATA[natureza]]></kwd>
<kwd lng="pt"><![CDATA[bioética]]></kwd>
<kwd lng="pt"><![CDATA[sustentabilidade]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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