Suchergebnisse

Los desafíos de la posmodernidad a la filosofía latinoamericana -- Modernidad, racionalización e identidad cultural en América Latina -- Populismo y filosofía -- América Latina, más allá de la filosofía de la historia -- La estética de los bello en el modernismo hispanoamericano -- Razón poscolonial y filosofía latinoamericana -- El nacimiento de América Latina como problema filosófico en México -- Anexo, De la historia de las ideas a la genealogía localizada en las prácticas

Some academic circles in Latin America support the idea that the main purpose of a "decolonial theory" is to denounce eurocentrism. Such circles also argue that "decolonization" of social sciences, art, and philosophy consists in the recovery of the ancient knowledge of indigenous and afro-descendant communities. Finally, they state that the purpose of a critical theory "pursued in Latin America" would consist in denying any aspiration for universality. In this paper, I would like to present some arguments that question such positions. First, I will ask if it is possible to consider cultural identities within particularism. Then, I will address the issue of eurocentrism in order to clarify to what kind of phenomena this term might apply. Afterwards, I will address the issue of universalism by showing that emancipation politics cannot give up the gesture of the universalization of interests. In the end, I would like to express some thoughts concerning the idea of "transmodernism", which was developed in Latin America by the Argentinian philosopher Enrique Dussel. ; En círculos académicos de América Latina se afirma la tesis de que el propósito central de una "teoría decolonial" es la denuncia del eurocentrismo. Se piensa, además, que la "descolonización" de las ciencias sociales, el arte y la filosofía radica en recuperar el conocimiento ancestral de las comunidades indígenas o afro-descendientes. Finalmente, se dice que el propósito de una teoría crítica "desde América Latina" sería negar toda pretensión de universalidad. En este trabajo quisiera presentar algunos argumentos que cuestionan tales posiciones. En primer lugar, preguntaré si es posible pensar las identidades culturales en términos particularistas. Luego, abordaré el problema del eurocentrismo para dilucidar a qué tipo de fenómeno específico puede ser aplicable este término. Enseguida me moveré hacia el tema del universalismo, mostrando que la política emancipatoria no puede renunciar al gesto de la universalización de intereses*. Finalmente, quisiera articular algunas reflexiones en torno a la noción de "transmodernidad", desarrollada en América Latina por el filósofo argentino Enrique Dussel. ; Nos círculos acadêmicos da América Latina afirma-se a tese de que o propósito central de uma "teoria decolonial" e a denúncia do euro centrismo. Pensa-se, além, que a "descolonização" das ciências sociais, a arte e a filosofia, reside em recuperar o conhecimento ancestral das comunidades indígenas ou afrodescendentes. Finalmente, se assinala que o propósito de uma teoria crítica "desde América Latina" seria negar toda pretensão de universalidade. Neste trabalho eu quisesse apresentar alguns argumentos que põem em causa tais posições. No primeiro lugar, perguntarei se é possível pensar as identidades culturais em termos particularistas. A seguir, abordarei o problema do euro centrismo, a fim de esclarecer o tipo de fenômeno especifico ao qual esse termo pode ser aplicável. Seguidamente, irei analisar o tema do universalismo, mostrando que a política emancipatória não pode prescindir do gesto da universalização de interesses. Finalmente, quisesse articular algumas reflexões em torno da noção de "transmodernidade", desenvolvida na América Latina pelo filosofo argentino Enrique Dussel.

In this paper I want to respond to certain tendency often articulated in decolonial critical studies that links any universalist claim to the ideology proper to the history of colonialisms and its pervasive effects in the present. I would like to contend this tendency and reivindicate the need for universality and universal claims, if the task of decolonizing modernity does not want to lose its political relevance. I will start by asking what does it mean to think identity exclusively from a particularist perspective and what are the political and philosophical consequences of such an attempt. I will then move on to explore and reivindicate the question of universality, differentiating it from what I call here, following Laclau, "universalisms". This will allow me to finally articulate my position in relation to, but also as taking distance from, Dussel's notion of "transmodernity". My intention is ultimately to reclaim universality as a pre-requisite and condition of possibility for the articulation of any political emancipatory project.

In this paper I want to respond to certain tendency often articulated in decolonial critical studies that links any universalist claim to the ideology proper to the history of colonialisms and its pervasive effects in the present. I would like to contend this tendency and reivindicate the need for universality and universal claims, if the task of decolonizing modernity does not want to lose its political relevance. I will start by asking what does it mean to think identity exclusively from a particularist perspective and what are the political and philosophical consequences of such an attempt. I will then move on to explore and reivindicate the question of universality, differentiating it from what I call here, following Laclau, "universalisms". This will allow me to finally articulate my position in relation to, but also as taking distance from, Dussel's notion of "transmodernity". My intention is ultimately to reclaim universality as a pre-requisite and condition of possibility for the articulation of any political emancipatory project.

Résumé Il manque à Empire une analyse du passage du colonial au postcolonial. À en croire Hardt et Negri, l'hégémonie du travail immatériel renverrait au passé les dichotomies centre / périphérie et les formes de domination coloniale. La faille se trouve dans leur généalogie de la modernité : en ne prêtant attention qu'à l'Europe, en ignorant le système-monde, ils manquent le « côté obscur » de l'Empire, sa face coloniale et aujourd'hui postcoloniale. On assiste pourtant à une réorganisation de la colonialité, assise sur de nouvelles représentations du développement (le développement durable), qui renfor- ce les hiérarchies entre la connaissance légitime des uns et la non-connaissance des autres.