This work opens with a Eurocentric historical introduction, Greek or not, in which ethical systems in world history are reinterpreted, to put the problem in Modernity within the world system as a process of globalization that simultaneously excludes most humanity.

The first part addresses a criticism of formal moral (Kant, Rawls, Apel, Habermas) from a material substance or content claim to universality; duty to produce, reproduce and develop human life in community. The ethical principle of feasibility, meanwhile, allows compliance with the act, institution or system of ethics can have the pretense of kindness.

In the second part, from the inability of the act, institution or system of ethics "good" can claim to have finished perfection, discovered that "suffering" in his vulnerable corporeality the impossibility of living, the fact of being excluded. They are victims, in the words of Marx, Horkheimer, Benjamin, Nietzsche, Freud and Levinas. From victims properly begins the discourse ethics of liberation, in its negative level materials (must be able to live), critical discourse principle (must be involved in the argument), all of which culminates in the critical principle of negative feasibility: the start-inspiring transformations release with pretense of justice.

In dialogue with the most relevant current ethical philosophy, ethics defines this many principles-not a single one as they try to present-ethical to a degree of complexity in which both the positions of their opponents and their supporters are treated in as necessary but not sufficient.