Utopía y Praxis Latinoamericana

8

Authors: Rafael Lárez Puche

Pensar la filosofía desde América Latina no ha sido en los últimos años una tarea coyuntural para posicionar movimientos filosóficos o categorías novedosas. Pensar la filosofía desde América Latina ha sido una actitud insurgente ante la vida y ante imposiciones coloniales y culturales que nuestra región ha tenido como herencia por ser, en otro tiempo histórico, el campo ideal para prácticas de dominio y de subordinación. En ese sentido, quien piensa la filosofía desde América Latina no es un filósofo más, y quien transciende su discurso dentro de la filosofía latinoamericana tendrá que ser recordado más que como filósofo, como un ser humano digno de la humanidad. Sobre todo, porque la filosofía latinoamericana se ha caracterizado por ser un espacio donde se defiende el derecho a la vida y a la humanidad, y quien, dentro de ese espacio pueda hacer transcender su discurso, tendrá que ser un ser humano con una inmensa sensibilidad emocional, una conciencia humana impermutable y una capacidad intelectual admirable.

16-27

Authors: Ricardo SALAS ASTRAIN

During the last years, the critical theory of justice has been consolidated through the work of Habermas, Honneth and Forst. This philosophical and political perspective also counts nowadays with new inputs of male and female philosophers, such as Renault, Hunyadi and the North American Allen, Benhabib and Fraser. Such approach demonstrates that theoretical and political aspects which are controversial, subsist in the current critical theory of Frankfurt. The work proposes brief issues of the European cultural project and contributes, from the political contexts of peripheral societies in search of political counterhegemonic schemes, other views of justice in universal key. We emphasize some discussions of the northern philosophy in relation with the issue of justice, so as to demonstrate that the current Latin American political philosophy, at least the one that underlies significant works of Dussel, Formet, Márquez and Olivé, has contributed with specific inputs that clarify the justice demands of our America, further than the political Eurocentric liberalism and in the search of options to hegemonic capitalism

43-66

Authors: Pablo GUADARRAMA

From a methodological perspective of the discipline of the history of the philosophical and political ideas discussed some of the main thoughts of representatives of Latin American thought on dialectic interdependence between peace and culture. The predominance of certain «practical humanism» trend is based on these ideas articulated the positions as «organic intellectuals» who have informed them. Peace conditions typically conducive to the development of culture. Mutually conducive to the promotion of the culture, particularly the culture of peace, as conflicts not of resolved violently.

76-82

Authors: Gregorio VALERA-VILLEGAS

The present work is an exercise of historical narration and, at the same time, of fiction. Written in the first person of the singular to think and write in another way, from the sensible reason and the affective passion, it is worth saying, in tone, accent and voice of Álvaro Fernández Márquez, because philosophers like him, when they die, leave us their work to continue making them speak equally and differently at the same time.

100-106

Authors: Roberto FOLLARI

Márquez-Fernández wrote about importance of emotional thinking, as a way for manteining personal paw print when we think, both during the process and into the final language contents. It´s necessary to remark that all modernity reason left affective and emotional affairs out of analysis, and cognitive instruments tried to put them out. So, a long tradition has eliminated subjective aspects for arriving to objective knowledge. However, from Spinoza to Pascal and from Nietzsche to Heidegger, has been seen that subject is a neccesarial condition for knoweledge, and we can´t avoid to express subjective points of view, including emotional feelings. Finally, we may assert that every thought is an emotional one, because reason is not equal to calculated thoughts.

117-127

Authors: Walter Omar KOHAN

This text presents the wandering character of Brazilian educator Paulo Freire in two main senses: a) as a traveler who errs with his criticism of the state of things and his dream of a better world: b) as someone who makes mistakes and considers these mistakes a learning opportunity. Like Paulo Freire, Álvaro Márquez-Fernández belongs to the best wandering tradition of Latin American utopia.

137-143

Authors: Rafael LÁREZ PUCHE

An interpretation of the philosophical thought of Alvaro Marquez-Fernandez is presented in this essay. The idea is to analyze from his work the counter-hegemonic criterion that the people in Latin America demands against the permanence of the liberal and modern state. It is assumed that the epistemological alternatives to the universal and technical sense of the political exercise is one of the most outstanding projects of the philosopher’s work. So that, his thinking about a citizenship which is constructed from the public consciousness concerning the cultural particularities is pertinent for the Latin American philosophical discussion. The emancipation role stated by Marquez Fernandez allows to build a sense of the philosophy in a practical and contextual manner, which is formed starting from intersubjective processes and aims to the citizen coexistence in the intercultural spaces. This research appeals to a hermeneutic analysis based on the bibliographic and documentary review of the author

159-166

Authors: Fernando GUZMÁN TORO

Álvaro Márquez-Fernández questions from the philosophy the possibility of a universalist ethics that considers to the values like absolutes, and that implies the possibility of a negation of the other person, of the otherness and the humans liberties and is necessary an inclusive ethics that recognizes the rights of other person, its culture, that allows the incorporation of each one and the all the persons in the recognition of their rights and the respect of its well-being. Álvaro Márquez Fernández would question the universalist ethics, because it would be contradictory to consider a universalization, because it has to be located in each particular context, and a new conformation of citizenship is necessary, which would question those universalist values and ethics from the vision of a hegemonic power.