Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

Noticias breves

El concepto moderno de perdón tiene sus orí­genes en la teologí­a judeo-cristiana. El pensamiento judí­o y el cristiano desarrollan dos ideas de perdón muy diferentes entre sí­: la primera habla de un perdón que lleva después de la justicia, mientras que la segunda hace alusión a uno que se otorga por amor y como una previsión para alcanzarlo en el futuro, cuando uno cometa malas acciones. Las ideas filosóficas derivadas de cada una de estas tradiciones serán expuestas aquí­ para mostrar cómo aquéllas que se nutren de la tradición judí­a permiten, en contextos en los que hubo crí­menes de lesa humanidad o genocidios, conceder un perdón individual y no colectivo, que no se olvida de las ví­ctimas y no les niega la justicia que merecen. El artí­culo pretende ofrecer una aproximación a la reflexión acerca de este tema, exponiendo las ideas de tres autores provenientes de la tradición judí­a que han reflexionado ampliamente sobre ello: Emmanuel Lévinas, Vladimir Jankélévitch y Jacques Derrida.

In this article, we analyze the critical political-philosophical proposals of the 1960s on the problem of technical progress linked to development and the conditions of possibility or historical feasibility of the emergence of liberation processes in Latin America. We start from the Marcuseana premise of a "closure of the political universe", thus also a geopolitical thesis, which is reviewed and placed into discussion from a perspective of certain Latin American developments in political theory, of which here we draw emphasis to that of Franz Hinkelammert, whose works feature characteristics that make them particularly suitable for placing into dialog with Herbert Marcuse.

The purpose of this article is to strike a dialog between the different interpretations and readings about the phenomenon of colonialism found in the works of Hegel. Faced with a wide range of exegetical treatments of this concept, we postulate that its development goes hand in hand with the dilucidation of the role that Hegel plays in clarifying capitalism as a hegemonic moment of capital. We therefore set out to reconstruct the debate that has been spurred over the role of these terms, both within the Hegelian tradition and under a Marxist interpretation. We must recognize that, although Hegel never published any theory on capital, we can derive a critical treatment of the phenomena of political economics, in which colonialism and imperialism appear as fundamental components. 

This work seeks to gauge the philosophical contributions of Michel Foucault to the field of education, playing particular emphasis on how the issue has been addressed in Ibero-America. It therefore begins with a discussion of the writer's disciplinary versatility, as well as his methodological options. It then examines genealogy as a procedural guideline that has allowed a number of authors to conduct critical analysis into the education system, mainl from a perspective of sociology and social theory. It goes on to present certain notes on works that provide advances in other concepts of Foucault to enrich these analyses, such as "biopolitics" and "governmentality". Finally, a number of conclusions are presented, showing contributions that in philosophical terms seek approaches of the proactive type to means of implementing educational actions. 

This text sets out to establish a relationship between myth and authority, based on readings extracted from Derridean deconstruction and the psychoanalysis of Freud and Lacan. In this perspective it shall be understood that first of all, it is not possible to access the thinking of Freud without necessarily having examined the notion of "myth" and mythology in general. We go on to analyze the notion of "white mythology" in Jacques Derrida, as a space within which myths appear to be disseminated. The third strand of the article addresses the idea of authority in the works of Freud and Lacan, in a bid to examine the fundamentally "family" type of treatment that this issue acquires in psychoanalysis. Finally, we turn attention to a reading of Derrida in which authority may be understood as a form of Khí´ra, a third gender that deactivates mythological opposition.

Feminarios was reedited in 2017. Like the first edition of 1987, the books compiles a number of courses by Julieta Kirkwood. The last part centers on teaching and puts forward feminist awareness as a principal objective, a point of entry for beginning the process of "˜deconstructing ourselves'. This new text sets out to use this starting point as a means of linking feminism, deconstruction, and the teaching of philosophy. The goal is to deconstruct a feminar in order to identify departures from philosophy classes that do not reproduce the hegemonic and oppressive order imposed by phallocentricism.

This article returns to the Discourse of voluntary servitude as a way to rearticulate the critical thinking of La Boétie against tyranny, not only in terms of classical sovereignty analytics, but rather addressing our contemporary modes of sovereignty: less visible, normalized, and intensified in contemporary capitalism. The text is built around three conceptual moments: servitude, resistance, and friendship, used to actualize political power around the controversial Discourse, suggesting possible hermeneutics to fully address the relationship between servitude and free will in neoliberal capitalism

This article builds on the expression "dimensions of democracy" to address elements of discussion surrounding democracy by Chilean authors "” and those with links to Chile "” from the time of the last dictatorship through to the present day. The notion of "dimensions of democracy" implies a critical counterpoint with prevailing democratic conceptions, of particular importance for contemporary Chilean democracy. Built on a supposedly realistic conception of politics, contemporary democratic theory seeks to reduce democracy to a suite of formal procedures, thus identifying "democracy" with strictly political democracy; this article therefore considers such expressions as indicative of hatred for democracy: a rejection of democracy, in the name of democracy itself. The dimensions to be presented here as a necessary counterpoint to this prevailing interpretation (normative-imaginary, social-economic, and social-cultural) set out to specify how the concept of democracy is a field of conflict "” and as such, a fundamental part of the political struggle "” an expansion of which can be used to find an incantation of hatred for democracy.

The article sets out to consider certain facets of a possible theater philosophy in Deleuze. This theater philosophy could be one of the interpretation keys for analysis of some of the author's principal categories. As an initial means of approach, the article addresses three operations or tropes of this form of philosophy: using concepts within a staging, embodying the happening, and the lesser path; tropes that can be understood, in the words of Artaud, as a language halfway between gesture and thought.