Los acuerdos de paz concertados entre el gobierno colombiano y las FARC en 2016 se han visto no solo como la finalización del conflicto armado, sino como la posibilidad de imaginar y construir una sociedad inclusiva, justa y participativa. Se ha argumentado que los acuerdos de paz son la ruta más corta para lograr los objetivos del Estado democrático, y cumplir con lo estipulado en su narración como parte de un pacto social que conlleva a la convivencia pacífica. Sin embargo, (...) una mirada detallada y crítica a los lugares descriptivos y, por ende, prácticos a los acuerdos desde un punto de vista del feminismo centrado en la noción de diferencia revela en los acuerdos un sentido de exclusión y marginalización de la mujer que reproduce los marcos teóricos de un feminismo centrado en la igualdad y la equidad. El pensamiento filosófico de Luce Irigaray permite fracturar y descentrar las lógicas masculinas en la tradición filosófica de occidente y abre paso a la diferencia como concepto que recrea y re-imagina el espacio público y el marco político. Así, se posibilita una inclusión que fortalece la ciudadanía como derecho y como única garante de la reconciliación en la sociedad colombiana. (shrink)

Philosophizing the Americas establishes the field of inter-American philosophy. Bringing together contributors who work in Africana Philosophy, Afro-Caribbean philosophy, Latin American philosophy, Afro-Latin philosophy, decolonial theory, and African American philosophy, the volume examines the full range of traditions that have, separately and in conversation with each other, worked through how philosophy in both establishes itself in the Americas and engages with the world from which it emerges. The book traces a range of questions, from the history of philosophy in the (...) Americas to philosophical questions of race, feminism, racial eliminativism, creolization, epistemology, coloniality, aesthetics, and literature. The essays place an impressive range of philosophical traditions and figures into dialogue with one another: some familiar, such as José Martí, Sylvia Wynter, Martin R. Delany, José Vasconcelos, Alain Locke, as well as such less familiar thinkers as Arturo Alfonso Schomburg, Hilda Hilst, and George Lamming. In each chapter, the contributors find fascinating and productive matrices of tension or convergence in works throughout the Americas. The result is an original and important contribution to knowledge that introduces readers from various disciplines to unfamiliar yet compelling ideas and considers familiar texts from novel and prescient perspectives. Philosophizing the Americas stands alone as a representation of current scholarly debates in the field of inter-American philosophy. Contributors: Stephanie Rivera Berruz, Jacoby Adeshei Carter, Nadia Celis, Tommy J. Curry, Hernando A. Estévez, Daniel Fryer, James B. Haile III, Chike Jeffers, Lee A. McBride III, Michael Monahan, Adriana Novoa, Susana Nuccetelli, Andrea J. Pitts, Dwayne A. Tunstall, and Alejandro A. Vallega. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Du Bois’s “Afterthought”A Pedagogical Variant for Continental PhilosophyHernando A. EstévezThe Souls of Black Folk is a pedagogical text that echoes continental philosophy’s aim of preparing humankind for the genuine practice of philosophical life through critique. In this text, Du Bois uses pedagogy to expose destructive and oppressive aspects of the Western tradition in its conflicting ideas and practices. In particular, I read Du Bois’s “afterthought” in Souls of Black (...) Folk as a form of critique that is expressly pedagogical, in that it prepares black individuals to play their destined role in this new era of history, and it calls for a continuous rethinking of the politics of higher education. While describing his early academic, political, and intellectual journey, Du Bois alludes to his initial and persistent concern with the impact of education on the formation of black men’s civil subjectivity. According to Du Bois, “My problem then was how, into the inevitable and logical democracy which was spreading over the world, could black folk in America and particularly in the South be openly and effectively admitted; and the colored people of the world allowed their self-government?” (Du Bois [1940] 1983, 29). For Du Bois such a question has sufficient political and social force to de-center the truths produced by the Western tradition as well as the precepts determining individuals’ subjectivity and self-government. Self-governance underlies Du Bois’s pedagogical and political projects as it is responsible for transforming black individuals’ self-perception and their relation to society. Du Bois approaches autonomy and self-governance pedagogically, by awakening individuals’ capacities for them by means of critique, through [End Page 82] questioning the historical basis on which the black race has been determined politically by the Western tradition.Du Bois’s essay Of the Training of Black Men (1902)1 begins by describing three “streams of thought,” which carry within the depth of their ideological flow ideas and ideals about humanity. Each stream has an epistemological and ontological force, which organizes the source of knowledge about the nature of black individuals’ being and existence. The force of the first stream of thought calls for an ethos that could unify humanity by multiplying its wants through worldwide cooperation. The second stream affirms the racism produced by theories explaining the origin of the black race, and the third calls for a civil struggle of black and whitened individuals whose political ideals challenge the presumed universal validity of the first two. Each stream of thought is followed by an afterthought, which questions the epistemological ground for moral and ontological claims of each of the three streams regarding the relationship between black individuals and the world. Du Bois deploys the pedagogical force of the afterthought most effectively in the political strength of the third stream of thought, in the emergence of suspicion. Through suspicion, a different possibility appears for thinking black individuals’ relationship with the world. This suspicion initiates a descriptive and normative analysis by challenging the pedagogical system on which beliefs and ideas about black individuals’ reality and future have been invented. In other words, suspicion dislodges history’s determinism by provoking self-reflection through critique of the Western philosophical tradition.In the words of Du Bois,And last of all there trickles down that third and darker thought—the thought of the things themselves, the confused, half-conscious mutter of men who are black and whitened, crying “Liberty, Freedom, Opportunity—vouchsafe to us, O boastful World, the chance of living men!” To be sure behind the thought lurks afterthought,—suppose, after all, the World is right and we are less than men? Suppose this mad impulse within is all wrong, some mock mirage from the untrue?(Du Bois [1903] 2006, 68; my emphasis)Furthermore, the “afterthought” and its immanent force of suspicion explore other subjective dimensions—the desires, struggles and dreams of the black race—which reveals alternative modes of being in the world.2 The political shift initiated by the afterthought’s critique is capable of opening up new historical categories and reconstructing the arena in which subjectivity occupies a new theoretical framework. The afterthought identifies and supersedes... (shrink)

Based on published works and unpublished materials, this article analyses how cybernetics was received by two Spanish thinkers exiled in Mexico: José Gaos (1900–1969) and Eduardo Nicol (1907–1990). This reception is particularly intriguing especially when considering the substantial presence and social impact that Norbert Wiener had in Mexican society because of his friendship with Arturo Rosenblueth. Gaos and Nicol are the first philosophers to develop a complex and original diagnosis of cybernetics in Mexico. It will be shown how the (...) exiled thinkers take on the philosophical implications of this science in the light of their respective theoretical projects, and finally, it will be defended how the critical perspective they develop is particularly significant for Mexico’s political and academic context since it illuminates some negative aspects of cybernetics that Wiener did not foresee and that had not been reported there until then. (shrink)

In this theoretical paper, I analyze business groups’ corporate social responsibility. Building on economic thinking, I propose that the level and diversity of CSR investments of business groups evolve with the development of the country, as a result of the interaction of two drivers: the level of infrastructure deficiencies and the cost of negative externalities. I argue that in underdeveloped countries, business groups have high levels and low diversity of CSR investments, focusing on the social arena to compensate for infrastructure (...) deficiencies. As countries implement pro-market reforms and become emerging economies, the level of CSR investments diminishes as business groups can rely on external providers and the government for supporting infrastructure, but CSR diversity increases to address the growing costs of negative externalities in the environmental and economic arenas. As countries further develop to become advanced economies, business groups’ level and diversity of CSR investments increase to prevent the high costs of negative externalities in the social, environmental, and economic arenas proactively. (shrink)

Contiene tres trabajos sobre Arturo Ardao: sobre la noción de sujeto (Yamandú Acosta); sobre la interpretación de Andrés Bello (Arturo A. Roig); y sobre su libro Filosofía de lengua española (ver HLAS 36:5047). Mencionamos algunas de las otras contribuciones: el tema de la historia de la filosofía latinoamericana (Horacio Cerutti Guldberg); el batllismo (Manuel A. Claps); el tema de Calibán (Roberto Fernández Retamar); el pensamiento de Pedro Figari (Juan Fló); la universidad latinoamericana en el siglo XVIII (Gregorio Weinberg); (...) el pensamiento socialista en el Uruguay (Carlos Zubillaga). Es de lamentar que no se agregara al volumen una bibliografía de Ardao"--Handbook of Latin American Studies, v. 58. (shrink)

This book gathers international and interdisciplinary work on youth studies from the Global South, exploring issues such as continuity and change in youth transitions from education to work; contemporary debates on the impact of mobility, marginalization and violence on young lives; how digital technologies shape youth experiences; and how different institutions, cultures and structures generate a diversity of experiences of what it means to be young. The book is divided into four broad thematic sections: Education, work and social structure; Identity (...) and belonging; Place, mobilities and marginalization; and Power, social conflict and new forms of political participation of youth. (shrink)

Durante el año 2020, en contexto de pandemia por COVID-19 y de Aislamiento Social Preventivo Obligatorio (ASPO), nos propusimos y vivenciamos una experiencia educativa con estudiantes de la Licenciatura en Trabajo Social de la Universidad Nacional de San Juan, en el espacio de la asignatura: “Orientación Optativa Educación”.En el presente artículo, nos proponemos compartir la experiencia en cuestión, en dos sentidos. Por un lado, como actividad pedagógica en sí misma y de gran valor para el Trabajo Social, en tanto su (...) concreción no sólo habilitó el abordaje de los contenidos propios de la asignatura; sino también la práctica de habilidades imprescindibles para la disciplina, como lo son el registro, la escritura, el análisis. Por otro lado, como testimonio de experiencia vital de estudiantes universitarias que les tocó re-aprender a serlo, en tiempos de pandemia. Todo ello, anclado desde los aportes de las narrativas sociales, dado que las mismas configuran un sustento teórico-metodológico apropiado para lograr ambos cometidos de este artículo; a la vez que habilitan una reflexión sobre la práctica docente, en tanto meta-relato de la experiencia realizada. (shrink)

"Un escritor ejemplar", texto de Hernando Téllez sobre Gómez Dávila, quizás una de las primeras aproximaciones hechas a una figura autoral que ya empezaba a despertar un profundo interés en la crítica literaria colombiana.

Se plantea una aproximación a las interpretaciones del fascismo de Ortega y Gasset y María Zambrano, tan divergentes como sus respectivas concepciones del liberalismo y, en definitiva, de la política. En el caso de Ortega, el fascismo sería una concreción de la rebelión de las masas, agresiva hacia la cultura y las instituciones liberales. En el caso de Zambrano, se identificaría con el nihilismo y la regresión al mito, como desenlace de un proceso arraigado en el corazón de la Modernidad (...) e incluso el logos occidental. Ambas interpretaciones se disciernen además sobre el complejo trasfondo de las relaciones de continuidad y, al mismo tiempo, ruptura, propias del saber compartido por maestros y discípulos. (shrink)

The problem that underlies Rawls' The Law of Peoples is the problem of how something particular—western— may become universal and human. Rawls claims that he solves this problem by means of extending particular western rights to other non western peoples. The extension of western liberal rights is done by a second original position similar to the first one in A Theory of Justice. The paper tries to prove that the second original position, in its second step, is not similar to (...) the first one and the parties taking part in this second original position are not symmetrically situated. Rawls' proposal falls into ethnocentrism and eurocentrism. The only way to transform particular rights into universal rights is by means of a universal multicultural dialogue where all peoples can make proposals and listen to other peoples' proposals. (shrink)

In order to evaluate the validity and implications of Donald Davidson’s arguments against the need for conventions in order for linguistic communication, the theoretical considerations behind his conclusions are traced through several of his essays. Once Davidson’s ideas on communication, radical interpretation, and the lack of strict nomological connections between physical and mental events have been pointed out as necessary for his argument, it will be seen that these imply the need for something very close to linguistic conventions. The article (...) closes by considering a few possible counterarguments this last conclusion. (shrink)

Texto presentado en el Congreso Internacional “Recepciones de Ortega y Gasset en Chile” celebrado en el Centro Cultural de España en Santiago durante los días 30 y 31 de mayo de 2018, en Santiago de Chile. Forma parte de la compilación recogida en número especial de la Revista de Filosofía Otrosiglo, en junio del 2023.

Las interpretaciones tradicionales de Frege tienden a explicar su antipsicologismo como indicando que ninguna consideración subjetivista debe interferir en la elaboración de un lenguaje lógico; dichas interpretaciones, sin embargo, tienen problemas para explicar el énfasis dado por el mismo Frege a conceptos como el de fuerza asertiva. Este artículo pretende solucionar esta extrañeza investigando, a partir de su concepto de ciencia, algunas de las ideas epistemológicas de Frege. Esto nos llevará a concluir que una concepción de la verdad como fenómeno (...) esencialmente público puede resolver este y otros problemas interpretativos. (shrink)

Los diferentes estudios sociológicos contemporáneos en materia de religiosidad en España nos muestran una sociedad plural y diversa, característica propia de las sociedades postseculares es, como es bien conocido, la pluralidad. El actual pluralismo religioso de la sociedad española, que nadie discute, está muy alejado de la homogeneidad católica mayoritaria de 1980. Año en el que se aprobó la Ley Orgánica de Libertad Religiosa, que es el instrumento esencial del desarrollo constitucional de la libertad religiosa y de gestión de la (...) diversidad religiosa. La doctrina ha puesto de manifiesto la falta de acoplamiento de la Ley Orgánica a la nueva realidad social. De ahí que se haya reclamado la necesidad de establecer una nueva Ley Orgánica de Libertad de Conciencia. Esa posibilidad entró en la agenda política en la última legislatura del Gobierno del Presidente José Luis Rodríguez Zapatero, sin que llegase a concretarse legislativamente. Posteriormente, la cuestión ha desaparecido de la agenda política de los sucesivos Gobiernos, por lo que sería necesario recuperar esa iniciativa para una mejor gestión de la diversidad religiosa. No obstante, reconociendo que lo mejor sería la elaboración de una nueva Ley Orgánica, cabría la posibilidad, sin derogar la actual Ley orgánica, de elaborar una ley de bases de gestión de la diversidad religiosa, además, el Gobierno podría, mediante la publicación de diferentes Reales Decretos, corregir la falta de acoplamiento a la realidad social introduciendo desarrollos del contenido del derecho fundamental de libertad religiosa. Dichos Reales Decretos permitirían la asunción en España del acomodo razonable como mejor técnica de gestión de nuestra diversidad religiosa. (shrink)

Con el término “la patria en los zapatos”, aludía Danton al rechazo que la figura del exilio suscitaba entre los mentores de la ciudadanía moderna, en plena Revolución francesa. Ello da pie a una breve reflexión introductoria sobre la actualidad de esta figura, la cual desenmascara la vocación excluyente del estado-nación y obliga a pensar de nuevo conceptos como el de cosmopolitismo.

Start ing with Die Geburt der Tragödi (The Birth of Trag edy), Nietz sche crit i cizes the sub - ject of mo der nity mer ci lessly. The mod ern sub - ject, heir of the the o ret i cal and So cratic man, is the sub stance and cen ter of an objectified uni - verse. Con verted into thought and pur..

The author first analyzes the concept of dialogue in the initial dialogues of Plato, especially in Crito. Then he focuses on the dialectic as the method and art of rising and falling, union and division. In the dialogue, as a reflective mental process in search of a better truer logic, the oth..

If all language is, in essence and in practice, the systematic repository of the collective awareness of the society that uses it, how can the ethnographer use his own language to write about a collective awareness that is not his own? How can he write so that he may properly represent this foreign collective awareness (which he can only partially share with the society that possesses it) without it sounding like a lot of gibberish? One way or another, through the (...) use of native terms, some degree of progress is made, and the moment finally arrives when the book or article about a particular aspect of the society being studied leaves the ethnographer's hands, though he is certainly aware that what he has said is, inevitably, only an approximation that will require a considerable amount of correcting and polishing. As an ethnographer, in the end, you grow accustomed to this feeling of being overwhelmed by a social reality that is foreign to your own. It is actually far more difficult to regain fluidity in your own language - after days and days of forcing it and stretching it to its absolute limits in the attempt to wrap it around foreign physics and metaphysics, one's own language often feels as though it has lost its own elasticity, as if it has been stretched so very far that it can no longer return to its normal state of use. (shrink)