Utopía y Praxis Latinoamericana

9-15

Authors: Raúl FORNET-BETANCOURT

In the introductory remarks with which the work begins, the conception of intercultural philosophy is explained as a philosophy that not only looks at the "horror of bad coexistence" of bad humanity in the current world, but assumes its responsibility in the face of such horror and tries to contribute To the change. How? This is what is explained in the second section which summarizes some of the proposals of intercultural philosophy for better coexistence of humanity in today's world. The work closes with a brief final reflection in which the commitment of the intellectuals with a peace policy is directly addressed

28-42

Authors: Yamandú ACOSTA

The thesis of a transition to transmodernity is postulated from modernity today deepened as posmodernity. The category of transmodernity is approached in dialogue with its formulation by Enrique Dussel. It is understood that transmodernity is also trans-westernity, since modernity is in its posmodernity deepening the current figure of westernity, impling a civilizational change. Both transmodernity and the transition to it suppose an off-centered and critical interculturality. The role of Latin American intercultural philosophy in the constitution of this interculturality is debated.

67-75

Authors: Luis GARAGALZA, Michael MARDER y Andrés ORTIZ-OSÉS

Even though the roots of philosophy go back to a reflection on physis, its metaphysical version that has become predominant in the Western tradition is much more attached to the world of animals. It is likely that this preponderance of the animal in metaphysics, which situates it above the vegetal, has been responsible for the opposition of traditional philosophy to physis-natura, strictly tied to the world of plants. Vegetal life, in which we humans also participate, demands in its turn that we take it into account and attend to a peculiar way, in which the material and the psychic are intertwined in it.

83-99

Authors: Marc PALLARÉS PIQUER

This article presents some of the debates surrounding current education. It has been used fragments of the work of Freire less than 140 characters, which, announced in the form of twits, help us to analyze significantly different current socio-educational issues. They have been contrasted with the content of the work of the philosopher Álvaro Márquez-Fernández Pensar con los sentimientos. As a result of questioning the demand assigned to education to become a kind of social placenta, from conceiving hope as something that works as a way to support reconstructive pedagogical assumptions, and as a result of the claim of the conscience of our sensitivity to assign affections to life and our experience (to learn to coexist through reasoning and feelings), the approach to the legacy of these two authors has allowed us to present guidelines and processes that provide opportunities for self-construction and also demonstrate the need to claim a pedagogy that does not evade reflection on the subject of education.

107-116

Authors: Hugo BIAGINI

I propose –very schematically– an unavoidable task: to continue unmasking a contemporary expression so harmful to man and nature as the so-called neoliberalism. For this reason, I will use the same statements that our honoree has been making on the subject, but not before synthesizing some common thematic places. Among the slogans and phrases that have emerged from the discursive neoliberal power plant and have penetrated deep into the population are those that advocate that the State is not the solution but the problem or more affirmatively and conclusively that the State is the problem and the markets the solution. Likewise, we synthesize our perspective on the matter, which in part consists of proposing a nominal transmutation: to replace the term neoliberalism with the expression neuroliberalism

128-136

Authors: Marcos REIGOTA

The narrative in homage to the friend and colleague Álvaro B. Márquez-Fernández addresses friendship as a fundamental relationship for the production of knowledge about contemporary challenges and ways of living in societies marked by social, political, cultural and ecological conflicts. In the framework of the recent analyzes that I have carried out on the friendships (in order of reading) of Jacques Derrida, Roberto Machado, Davi Kopenawa, Friedrich Nietzsche, Gérard Fromanger and Walter Benjamin, to trace the archeology of the relationship that Álvaro and I built for two decades.

144-158

Authors: Eduardo SANDOVAL FORERO y José Javier CAPERA FIGUEROA

The civilizatory crisis of our times in the social, cultural, ecological, political and economic field has become a reference point for the decadence of capitalism and liberal / procedural democracy over contemporary society. The inability to generate an open dialogue within the framework of an intercultural episteme and praxis from and with those below, reflects the hegemony of a modernity / coloniality based on instrumental rationality and the interests of a neoliberal globalization. The process of anti-neoliberal interculturality constitutes an emerging space derived from the praxis of popular groups in their territories throughout our America, part of this logic is articulated with a scenario that bets on other possible and necessary worlds where peace, Social justice and the re-solution of conflicts are the result of a situation of dialogicity and actions of the individual and collective subject within their community.

167-168

Authors: Andrés Ortiz-Osés

La idea universal de la fraternidad procede tanto del ámbito religioso como del secular. En el cristianismo la fraternidad interhumana se basa en la humanización o encarnación de Dios en el hombre y su humanidad, lo que funda el hermanamiento radical de toda la humanidad. Por su parte, en la filosofía estoica el hermanamiento del hombre con el hombre y la mujer proviene de su mismo origen común o nacimiento en la tierra, de su mismo medio o mediación en el mundo y de su mismo destino final señalado por la muerte.

15-17

Authors: Maristella Svampa

Vivimos un tiempo extremadamente rico en conocimientos y saturado de información, mucha más de lo que podríamos absorber y procesar en siete vidas consecutivas. El nuestro es un tiempo atravesado de crisis extensas y probables colapsos civilizatorios, que el Antropoceno, en tanto nuevo concepto-diagnóstico, no se ha cesado de anunciar. El término Antropoceno junta dos raíces provenientes del griego, ἄνθρωπος (anthropos), que significa hombre y καινός (kainos), que significa nuevo o reciente. Fue propuesto por algunos científicos eminentes para sustituir el Holoceno, y designa una nueva era geológica en la cual el hombre se convierte en una fuerza de transformación con un alcance global y geológico. El ingreso al Antropoceno significa que el ser humano y su acción, su repercusión sobre el sistema Tierra, han traspuesto un umbral crítico, visible en el calentamiento global, la extinción masiva de especies y el avance de la deforestación, entre otros tópicos. El Antropoceno designa, por ende, el ingreso a una nueva edad de la Tierra, en la cual “lo que viene no será como lo que vino antes”, como bien nos alerta la filósofa Donna Haraway.

33-54

Authors: Maristella SVAMPA

This article proposes a general presentation of the Anthropocene concept in two levels. In a general level, the general factors of the passage from the Holocene to the Anthropocene are described, the different narratives of the Anthropocene are developed, in terms of the dispute field, and it presents the debate in Latin America. At a more specific level, it propos to think about the consequences of this diagnosis in a geopolitical key. For this, the text connects the idea of Anthropocene with the expansion of the border of commodities in the periphery (neoextractivism). Likewise, it is inquired about the relational approaches in the relationship between society and nature, linked to social struggles and civilizational alternatives. Along these lines, the Indianist perspectives as well as the popular feminisms in Latin America are illustrated.

69-85

Authors: Gian Carlo DELGADO

By introducing the current socio-ecological state that has led to the proposal of the Anthropocene epoch, but also to other conceptualizations such as the global environmental change and the (ecological) planetary boundaries, this paper briefly analyses the theoretical-conceptual scope and limitations of the idea of the Anthropocene. It continues with a critical reading of the challenges that the expansion of urban space brings with it under the logic of capital accumulation; indeed, the main configuration of space under the so-called Anthropocene epoch. The speculative character of contemporary production of urban space and its main socioecological implications, which take place in an uneven manner, are thus discussed from a critical perspective of urban political geography and urban political ecology. The paper concludes with a deliberation on the basic characteristics of an eventual urban transition towards environmentally less devastating and socially fairer and more inclusive modalities of urban space production.

98-118

Authors: Dipesh CHAKRABARTY

The current planetary crisis of climate change or global warming provokes a variety of responses in individuals, groups and governments, ranging from denial, estrangement and indifference to a spirit of commitment and activism in various forms and degrees. These answers saturate our sense of the present. Alan Weisman's bestselling book, The World Without Us, proposes a mental experiment as a way of making experiences about our present: "Suppose the worst has happened. Human extinction is a fait accomplished... let us imagine a world from which we have suddenly disappeared... could we have left some scarcely visible or lasting marks in the universe?... is it possible that this world without us will miss us in spite of giving a biological relief?". I am attracted to Weisman's experiment in the way that demonstrates how the current crisis can precipitate a sense of the present that disconnects the future from the past and places it beyond the reach of historical sensibility.

132-175

Authors: AAVV

Homenaje póstumo a nuestro querido Director-Fundador: Álvaro B. Márquez-Fernández