RESUMEN. Las preferencias adaptativas se generan como una respuesta adaptativa a situaciones de restricción de oportunidades, por el cual se da el ajuste de las voliciones a las posibilidades del afectado; esta adaptación se manifiesta como una tendencia a eludir la frustración que se siente al experimentar voliciones que no pueden satisfacerse.Este tipo de preferencias es altamente relevante para el diseño de políticas públicas que tienen por objeto sectores de población altamente vulnerables. El no reconocerlas puede conducir al sistemático fracaso de su implementación. En este trabajo se presentará el problema en estrecha relación con el enfoque de las capacidades de Sen y el modelo de reconocimiento de Honneth, a la vez que se introducirá el concepto de capacidades colectivas como consecuencia de un ajuste intersubjetivista de la propuesta de Sen. La discusión normativa aquí presentada, por otra parte, aspira a operar como guía normativa para el diseño de políticas públicas.Palabras clave: Preferencias adaptativas, J. Elster, A. Sen, A. Honneth, políticas públicas.ABSTRACT. Adaptive preferences are generated as an adaptive response to situations of opportunity restriction, due to which a person's volitions are adjusted to her ossibilities. This adaptation reveals a human tendency to avoid the frustration experienced when having volitions that cannot be satisfied. This kind of preferences is highly relevant to the design of public policies which have highly vulnerable populations as its objective. In this paper I shall present the problem as closely related to Sen's capability approach and Honneth's recognition model. In addition, I shall introduce the concept of collective capability as resulting from an intersubjectivist adjustment of Sen's proposal. Finally, the normative discussion which is presented in this paper aims at operating as a normative guide to the design of public policies.

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Social cohesion' as used in this paragraph follows the terminology of international organizations. Recent sociological literature keeps the expression 'social solidarity' in reference to Durkheim´s original work and reserves the term social cohesion for present definitions. Jamaat et al. (2009) argue that 'social cohesion' has been used in the Anglo-Saxon literature as a translation for the French solidarité social. Meanwhile, in the philosophical literature, critical theory refers to solidarity in very close association to Durkheim and the sociological tradition, and thus in very close connection to social cohesion, whereas in pure ethical reflection, solidarity is understood as a disposition to reciprocal or asymmetrical aid to others. In the latter case, cohesion results from an individual or social ethical virtue.

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