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

The article aims to explain the difficulties that exist when philosophical interpretations of past events are based on contemporary conceptual frameworks. Especially when the intention of the authors is to fit the events of the past into modern political languages. To achieve this end, I make use of the philosophical narratives dedicated to the independence of New Spain. In particular, I focus my attention on the one carried out by the philosopher Enrique Dussel in his book Politics of Liberation. My intention is to glimpse the deep hermeneutical problems when the purpose of the authors focuses on making political readings of the past, instead of trying to understand the different lifeworlds of the past.

The present writing sets out to reflect on te process of subjetivation in the latest works of Michel Foucault. Following his method details, it will seek to recognize the knot made up of power devices and self-techniques. The idea will be to show the effective interweaving of our subjectivity in more general processes of domination. It is known that the great success of neoliberalism lies in articulating our most deeply rooted pleasures, practices and knowledge with abusive forms of exercises of power that some exercise over others. In this situation, i trust that the method offered by Foucault can help to decentralize this functional subjective position to the systems of domination and, at the same time, strengthen a polished, reasoned and realistic subjetivation process capable of preventing subjectivity from becoming the bait used by various domain strategies.

The following paper has the purpose to highlight the tragic contrast between the natural teleological assumption and the absence of moral teleology in Schopenhauer´s thought. His philosophical gesture will be understood as the emptying of finality. Concretely, I will examine how the absurd which takes place by virtue of said contrast, added to the conception of life that beats in Schopenhauerian project, drives to a necessary irrational and pessimist consideration of existence. From the author’s perspective, if there is no rational purpose for the world, then then there isn’t any other path but pessimism. In this direction, I would like to focus in one of the most radical consequences of the premises mentioned (known as, the lack of the final purpose, the irrationalism, the guise of teleological adjustment and the conception of life). I’m talking about the impossibility of history and, along with it, the impossibility of any kind of change or transformation. Finally, I will try to clear up two possible suspicions regarding the irrationality and absence of final end [Endzweck] in Schopenhauer’s philosophy.

Kant considers that the specific dispositions of the human species can only fully develop in one State with a just constitution. Such dispositions are the technical, the pragmatic and the moral. We will show in which way the existence of a just State fosters and assures the development of those dispositions. In Idea for a Universal History with a Cosmopolitan Aim (1784), Kant holds that a totally just constitution is only an idea of practical reason to which we must asymptotically approach. The integral realization of this constitution is impossible. On the other hand, in Toward Perpetual Peace (1795), Kant presents a conception of republics as just, achievable and peaceful States. While in the text of 1784 the moral disposition is a condition of possibility of a just State, in the work of 1795 a republican State is a condition of the promotion of the morality of the citizens.

Since his famous courses (from 1930-40 but not published until 1961) the influence of Nietzsche on Heidegger is well known. However, the publication of the Ereignis’s posthumous writings from 1989, and the more recent publication of the Black Notebooks from 2014 allows us to reconsider the meaning of Heidegger’s reading and his confrontation with Nietzsche. In this paper, we would like to re-evaluate the place of Nietzsche in the history of Being. Following the problematic thread of truth, and the way will to truth and truth of Being are opposed, we would aim to show how Nietzsche is more important in the Ereignis-Denken than Heidegger himself acknowledged in his courses, and that, in spite of his radical critique, a crucial proximity can be drawn between the two thinkers. 

In this paper I seek to expose that Walter Benjamin's critique of modernity includes a natural dimension as residual and ruined material of the subject-object dialectic. To do this, first, I allude to the modern rational crisis based on the impoverishment of experience and knowledge, whose consequence translates into natural sadness and a subjectivist imbalance. Next, I explore Benjaminian materialism based on the mercantile configuration of objects within the framework of capitalism. Finally, I present the dual modality of technique and the question of natural history. Thus, I hope to show that Benjamin's materialism does not stop at exposing ruined objectivity, but rather opens a rational path in which ruined nature constitutes the unfinished material of objectivity, the index of a non-anthropocentric knowledge of the future and, therefore, a foundation for a divergent historical experience.

In this paper we address the possibility of developing an education capable of providing citizens with the construction of a democratic society, considering the premise established by E. Laclau in relation to the balance between equality and freedom. For this, we start from the two notions established by the classical pedagogy: educāre and educere, in order to suggest the best way to carry out an education in democratic values.

The following work adresses Eugen Fink´s confrontation with Martin Heidegger regarding the conceptualization of the world. In this regard the differences between an existential concept of the world (Heidegger) and a cosmological concept of the world (Fink) will be analyzed. The latter proposes Fink based on his interpretation of the Heideggerian turn (Kehre) which leads him towards the deployment of a cosmological ontology of the game whose philosophical-methodical path is opened by a speculative phenomenology in opposition to or as an overcoming of the Heideggerian hermeneutic phenomenology.

With the objective of evaluating the existing relationship between actors of the formal seed sector and the peasant cooperative sector to implement development strategies for the cultivation of maize in mountainous areas, in three municipalities in the north of Pinar del Río, individual interviews were conducted with 57 actors (peasants and agricultural technicians), with open and closed questions to collect information on the reasons why they adopt improved and creole seeds of the cereal, as well as relevant information on the varieties they handle. Qualitative and quantitative methods were used for data analysis. The first ones were used to organize the data, such as causal attribution analysis, used to identify and classify categories and dimensions. In the case of quantitative methods, frequency analysis, calculation of averages and percentages were used to characterize the systems studied, and multidimensional scaling analysis was used to determine the relationship between the actors, based on the categories expressed by them. The results obtained indicate that farmers and seed policy decision-makers have different perceptions regarding the reasons for using creole and improved maize seeds and, above all, have a different vision regarding the value of seed use, which shows the existence of inconsistencies between the two groups of actors.