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

In this work we approach G. Deleuze, problematizing the powers of the false. In principle, the issue at stake in this proposal is the inversion of Platonism. And to explore this power, it is necessary to expose what Deleuze denominated caos-cosmos. Perhaps this will allow us to conceive that the issue of the power of the false is the issue of the production of truth. In this last sense, we will consider that the true of the false can be found in the relation between art and thought.  

A convergence between education and philosophy is a key feature in María Zambrano’s works. This article reiterates her strong criticisms of the field of education for its lack of creative purpose. Despite a patent need for a logos that encourages learners to interpret their senses and feelings, this field continues to downplay the methodologies and understanding contributed by a century plus of active learning, seeking to shape learners to fit the current productive, economic and technological social order. Furthermore, this is a field that condemns beings not to «be» (in an absolute sense), with a rationale that sweeps feeling aside, consigning beings to a reality open to the dangers of a formalist approach. In turn, this article propounds the importance of embodying thinking through expression. This is something considered in Zambrano’s philosophy, distinguishing between the word and the concept, and underlining both the danger of static concepts being forged and the significance of transforming realities, addressing change through creative language and therefore highlighting the value of an education that embodies language. To conclude, the articles proposes a poetic pedagogy based on creative language, which, through Zambrano’s aura, can be seen as a centre for truth and a cornerstone of literature. It is thus a pedagogy that enables learners to make sense of and communicate with life through feeling.

In Marx’s mature work, there is a definition of labour that is articulated around the metaphor of the metabolism between humans and nature. In the present article we intend to show that this definition belongs to the scope of ontology because there is a methodical interest in presenting labour both in its essential and abstract forms ─before any subsumption in an economic system─ and as an reveiling task.

Based on a local case study of the exhumation of two mass graves in a small village, conducted eight years apart, I address the transformation of Civil War (1936-1939) disinterments in Spain over the last decade. The sudden visibility of skeletons of civilians executed by Franco’s paramilitary in the public sphere has triggered heated debates both about how to handle them in a consolidated democratic state andwhat to make of controversial judicial and institutional initiatives. The particularity of Spain’s «human rights outsourcing model» regarding Civil War crimes is placed in comparative perspective within the framework of transnational human rights discourses and practices.

One of the key factors to understand the matter of peace is by understanding how memory works. What I suggest in this article is that memory is carried out in the language, especially in the articulated language. Memory is made public and is deployed through language, it deploys not only the expression of the past but also the perspectives that guide our arguments to express the present and the future. When I refer to language, I consider the speech (in the sense of Saussure) deployed at a time, and in biographical contexts and interpretative communities (Thompson, 1993) of each one and each community, considering two basic concepts: the imaginary (flow between memory and imagination) and the ideology, which are related to the education and living conditions, collectively and individually. In this article we address the issues associated with the possibilities of formulation of peace policies at an intermediate level, for instance, the ones that mediate between the macro and micro scale, with special emphasis on the last one, which is where memory, collective action and self-reflection can contribute significantly.

The realization of expert court reports by anthropologists has begun to be relatively frequent in Latin America in the context of trials related to native peoples and other areas of conflict such as femicides. However, there is a scarce bibliography on the implications that these expert reports have for the discipline itself and, especially, on the ethical dilemmas, the political repercussions and the epistemological adjustments that this practice proposes. This text analyzes these aspects using the process of creatingthe first anthropological expert report on the victims of Francoism, made in Spain in 2012, in which the author of this article participated.

Obituario dedicado a nuestros queridos compañeros desaparecidos.

Introduction to the dossier "Collective Memories"

Obituario por la pérdida de un compañero.

My purpose is to use Miranda Frickers’ concepts of testimonial injustice and hermeneutical injustice to draw a distinction between the policy of tolerance and the policy of solidarity in Rortyan liberalism.  I shall focus on the policy of solidarity interpreted as unfolding in two phases of the imagination: the phase of critical imagination and that of utopian imagination. I advocate that critical imagination may be understood as focusing on overcoming hermeneutical injustice through what I term liberal redescription.  Lastly, I critique the Rortyan project on what I view as an inadequate inclination to restrict critical imagination on the basis of adopting a criterion that focuses on flaws in the development of utopian imagination.