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

Esta entrevista con el director Andrés Di Tella revela sus posiciones acerca de la transición del modo documental en Latinoamérica, entre el nuevo cine y los nuevísimos cines, entre los anos 1960 y el siglo XXI. Aspectos de substancia y expresión son desplegadas por él, tales como autobiografía, autoficción, sujetos nacionales, el hecho de seguir un guión o de cumplir un guión vivencia que la realidad ofrece, la edición etc. son todos datos que él ejecita y compara con obras anteriores de la región revelando esos momentos decisivos. 

Se analiza la película Sleep Dealer (2008), de Alex Rivera, focalizando tres aspectos sobresalientes de la representación fílmica que contruyen la proyección de un futuro desolador para la aspiración migratoria de los mexicanos hacia Estados Unidos: el nuevo bracero-migrante mexicano, que manda su fuerza de trabajo al “allá” (EE.UU.) estando “aquí” (México); los mecanismos de control fáctico e ideológico desplegados por la potencia del norte para garantizar su calidad de nación estanca; y, la exclusión y separación física y social entre el “aquí” y el “allá”, evidenciada en todos los niveles semióticos del filme.

En su etimología latina, la palabra sutil (subtilis) se refiere a lo fino y lo tenue: es la imagen de lo más delgado, como los hilos de una tela casi invisible. En los estudios escolásticos sobre retórica clásica, la sutileza es una especie de puente entre lo sensible y un entendimiento invisible. La comunicación humana, en su imperfección, echa mano de la sutileza para hacer visibles los contenidos del lenguaje. El poeta, el filósofo o el teólogo sería aquel que conoce el arte de la sutileza para poder comunicar todo aquello que parece inasible, como la belleza.

El libro que hoy reseñamos está dedicado al director mexicano Alberto Isaac Ahumada. Originario de Ciudad de México, colimense por adopción, Isaac se desempeñó en actividades de lo más variadas: maestro normalista, director de cine, caricaturista y nadador olímpico. Si bien su mayor reconocimiento en las últimas décadas fue en su labor relacionada con el cine, como realizador y un breve periodo como funcionario al asumir la dirección del IMCINE durante su creación en 1983.

The mechanical vision that prevailed during Modernity went on to conceive of the body and, by extension, the universe as if it were an inert thing that could be explained in terms of matter and movement.  The scientific mechanization of the universe was not aimed at nature following its own course, but that it be controlled through sufficient reason, as if it were a machine. While environmental damage is almost as old as the appearance of homo sapiens, this article reveals that elevating this dynamic to the level of philosophical wisdom not only involved a process of reification, but also one of eco-reification of the cosmos through a particular way of interpreting nature, where its elements are valued as mere resources for human exploitation. The crises that eco-reification dynamics and processes cause cannot really be overcome by applying the same notions and concepts of the patriarchal model of violence and domination. Hence the need to overcome their theoretical and practical postulates, which instead of protecting life damage it and denigrate it. In this context, the philosophical sense and meaning of the feminine ethos emerges as a response and a way out of the violence that women suffer, but which many men also suffer from: the aggression exercised against nature in general; that is, against all other living beings and the biosphere, including world views and non-western cultures that resist this mentality.

This article aims to establish a relationship between the ethics of compassion and the practice of Social Work, to address the need for an ethics with greater moral flexibility than professional codes, arising from in situ reflection. It starts from the recognition of the vulnerability and interdependence of people in the face of the world’s contingencies, as well as the need to accompany each other with empathy and compassion, as observed by Joan-Carles Mèlich. We also acknowledge the role of the ethics of care in the praxis of the Social Worker, whether individual, group, or community, and consider compassion as an ally in the face of the unexpected. Given the urgency to respond to people’s needs, it becomes evident that reality and needs challenge principles and demand attention from other fronts. What can a social worker turn to in the face of the vulnerability and needs of the people who require their support or accompaniment? We propose the ethics of compassion not as a guide for regulating behavior, but as a companion that understands the need for flexibility required by the various situations people face, recognizing that the social worker themselves is a vulnerable person who, from a horizontal perspective, seeks to build, together with the people they accompany, a response to overcome or cope with a specific situation.

This text is part of a reflection on how the victims of enforced disappearance are named. It is based on the idea involved in the act of naming; either a search for justice or, reversely, a way to preserve impunity. To do this, we will analyze how the appointment “disappeared” de-ontologizes the subject, since the disappeared person inhabits a space between life and death. Thus, it is necessary to think of this subject using “fantology” as a logic of the specter, which allows us to move away from a traditional binary enunciation. This spectral justice will entail an infinite responsibility towards the heritage of the specter that haunt us. A reading of the philosophy of the specter in Derrida and the case of the 43 disappeared students from Ayotzinapa will help us understand the political importance of preserving the spelling of “disappearance”, regardless of whether the body is found dead or alive.

There is in the human soul a sense of justice that is intrinsic to the teleological and deontological categories of justice, and that acts as a sting in the relationships that exist between these categories and the legal concepts of justice of the different legal systems. To show the viability of this hypothesis, it is first necessary to show with sufficient clarity what should be understood by the expression “sense of justice”, and how it plays in a double direction that becomes productive for the purposes of reflection. The next step is to show that Aristotle's notion of justice as a virtue operates a sense of justice that is formally prior to it. The same thing happens in the notion of justice as a duty of Kant and J. Rawls. To account for this hermeneutic circle between the sense of justice, the categories of justice — virtue and duty — and the legal concepts of what is considered fair, the support method is that of multiple attestation: it is the resource to texts that testify, at different moments in the tradition, and in various ways, to the tension alluded to. The journey results in the need to delve deeper into the problem, especially in the presence of a sense of fairness in the formal deontological tradition.

This article examines the contradictions and ambivalences of ESG (Environmental, Social, and Gobernante) prácticas and the DE&I (Diversity, Equity, and Inclusion) agenda within organizaciones, investigating whether they have effectively contributed to reducing inequalities for historically marginalized groups based on sexual orientation, gender identity, race, age, or ability. It is based on the research project “Diversity, Social Networks, and Meanings of Work: Digital Reputation and the Circulation of the ESG Agenda on LinkedIn”, funded by FAPEMAT and CNPq, Brazil.  The study analyzes the communicational circulation of the concepts of “diversity”, “equity”, and “inclusion” on LinkedIn, employing a historical-deductive approach that combines bibliographic research with qualitative and quantitative analysis. Data collection involved mapping and monitoring the hashtags #diversidade and #ESG, followed by coding and interpretation.  Through a critical analysis of the contemporary meaning of the ESG agenda in Brazil, the article highlights the conception of work advocated by its promoters while underscoring the necessity of implementing actions that genuinely promote equity in the corporate sphere. The findings reveal that corporate adherence to DE&I initiatives is a recent development (2020–2022), as is engagement with ESG principles (2015–2020), within a broader context of structural inequality shaped by the intersection of class exploitation, racism, sexism, LGBT-phobia, ageism, and ableism. Finally, the article argues for the urgency of a radically ethical stance that challenges the foundations of capitalist logic, beyond the symbolic fulfillment of these agendas.

Political violence is a phenomenon of growing interest. Studies on what is or is not political violence and its effects and causes have been widely studied from different perspectives of various disciplines. The challenge of understanding the psychic and subjective repercussions on patients undergoing psychotherapy persists. The general objective of this research was to analyze how Chilean clinical psychologists of psychoanalytic orientation understand and approach political violence in the context of the Popular Insurrection of 2019. To respond to our general objective, a semi-structured interview was applied to a sample of 8 psychologists, with specializations in the psychoanalytic school with special emphasis on the Freud-Lacan and Winnicott-Klein modalities. Among the main results, we found that it is possible to affirm that the psychological repercussions caused by political conflicts have historically led to the appearance of institutions focused on elaborating and dealing with such after-effects. In the context of popular insurrection, the uncertainty and the levels of violence unleashed in the country led the psychoanalytic device to transform itself to respond from clinical work to the political urgency.