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The work aims to investigate the constitution of love as a discursive sociological object. This point of view has its theoretical framework in the theories of M. Bajtín and M. Foucault who consider discourse as a social fact (Bajtín), distancing themselves from linguistics to obtain a more extensive vision of discursiveness (Foucault). We also consider the material effects on the social constitution of the subjects. These effects are related to two aspects of social languages: their performative functioning and their role as models. Although we are not going to dwell on the implementation of these concepts, we want to underline their importance as a framework for this reflection. The final intention of the article is to present a positive idea of love passions, thinking of them as a thermometer of social spaces that we provisionally call public spaces, to reinvict emotions that from certain positions of feminism are viewed and criticized negatively. With this we want to point out, on the one hand, the importance of the subject in the context of a certain culture and, on the other hand, to mark the historical limitation of the concept of love. ; El trabajo se propone indagar sobre la constitución del amor como objeto sociológico discursivo. Este punto de vista posee su marco teórico en las teorías de M. Bajtín y M. Foucault quienes consideran al discurso como un hecho social (Bajtín), distanciándose de la lingüística para obtener una visión más extensa de la discursividad (Foucault). Igualmenteconsideramos los efectos materiales en la constitución social de los sujetos. Estos efectos guardan relación con dos aspectos de los lenguajes sociales: su funcionamiento performativo ysu rol modélico. Si bien no vamos a detenernos en la implementación de estos conceptos, queremos subrayarsu importancia como marco de esta reflexión. La intención final del artículo es presentar una idea positiva de las pasiones amorosas, pensándolas como termómetro de espacios sociales que llamamos provisoriamente espacios públicos, para reivindicar emociones que desde ciertas posturas del feminismo son vistas y criticadas negativamente. Con ello queremos señalar, por un lado, la pregnancia del tema en el ámbito de una determinadacultura y,por otro lado, marcar la limitación histórica del concepto de amor.

Is romantic love a particularly Western and modern phenomenon, or a universal experience? This article argues that both these approaches err in taking sexual attraction as the essential characteristic of romance, whereas historical and personal accounts stress idealization of a particular other. Romantic love is properly defined as an experience of transcendence and is elaborated in cultural configurations of three basic types. The first is in hierarchical and internally competitive societies where marriage is a political matter and romantic relations are always adulterous and often non-sexual; the second is in individualistic, fragmented and fluid societies where love and marriage go together; the third is in highly structured disharmonic societies where romantic ties between youth are severed by arranged marriages. ; ¿Es el amor un fenómeno particularmente occidental y moderno o una experiencia universal? Este artículo argumenta que ambos enfoques yerran al tomar la atracción sexual como la característica esencial del romance, mientras que las experiencias históricas y personales tensionan la idealización de un otro particular. El amor romántico se define propiamente como una experiencia de trascendencia y se elabora en configuraciones culturales de tres tipos básicos. El primero se encuentra en sociedades jerárquicas e internamente competitivas donde el matrimonio es una cuestión política y las relaciones románticas son siempre adúlteras y a menudo no-sexuales; el segundo, en las sociedades individualistas, fragmentadas y fluidas adonde amor y matrimonio van juntos; el tercero, en sociedades desarmónicas altamente estructuradas, donde los lazos románticos entre los jóvenes son desechos por matrimonios arreglados.

¿Es el amor un fenómeno particularmente occidental y moderno o una experiencia universal? Este artículo argumenta que ambos enfoques yerran al tomar la atracción sexual como la característica esencial del romance, mientras que las experiencias históricas y personales tensionan la idealización de un otro particular. El amor romántico se define propiamente como una experiencia de trascendencia y se elabora en configuraciones culturales de tres tipos básicos. El primero se encuentra en sociedades jerárquicas e internamente competitivas donde el matrimonio es una cuestión política y las relaciones románticas son siempre adúlteras y a menudo no-sexuales; el segundo, en las sociedades individualistas, fragmentadas y fluidas adonde amor y matrimonio van juntos; el tercero, en sociedades desarmónicas altamente estructuradas, donde los lazos románticos entre los jóvenes son desechos por matrimonios arreglados. ; Is romantic love a particularly Western and modern phenomenon, or a universal experience? This article argues that both these approaches err in taking sexual attraction as the essential characteristic of romance, whereas historical and personal accounts stress idealization of a particular other. Romantic love is properly defined as an experience of transcendence and is elaborated in cultural configurations of three basic types. The first is in hierarchical and internally competitive societies where marriage is a political matter and romantic relations are always adulterous and often non-sexual; the second is in individualistic, fragmented and fluid societies where love and marriage go together; the third is in highly structured disharmonic societies where romantic ties between youth are severed by arranged marriages.

In this critical article three findings are shown: first: although love is a moral value, an expression of empathy and altruism, its performance and supply are bounded because the problem of scarcity (material and institutional limitations); second: love is a form of power (integrative power), which is frequently combined with others powers (of exchange and coercion); third: in the extremes of pure public goods and of privatization (monopolies, positional goods, and clubs) the love dries up.

Even though the themes of transcendence and love have a long tradition in philosophical inquiry, over the last centuries the interest in these themes has gradually diminished. The reasons for this lessened interest are diverse and complex, but its results are clear: the majority of philosophers think that love and transcendence are marginal themes of little interest, that lack scientific rigor. Still, in society, the philosophical study of these themes is currently of great interest, because, as one of us (Vargas, 2015) argued recently, we are witnessing an anthropological crisis, which manifests itself as a lack of hope, not only on the social, political, and economical level, but above all intimately, in people's interior. Recovering the philosophical study of transcendence and human love means searching for alternatives that are able to open human intimacy to existential hope.

Playback. Ensayo de una despedida (2019), de Agustina Comedi, es un corto mezcla de documental con ficción, que recuerda las noches del grupo Kalas, artistas drag que en la década de los '80 y principios de los '90 ocupaban los escenarios del underground cordobés, en un tiempo bisagra entre los vestigios de la última dictadura cívico militar y los inicios de la crisis del Sida en la ciudad. Al igual que con El silencio es un cuerpo que cae (2018), Comedi llega a esta historia a partir de una colección de VHS que en aquella oportunidad le había permitido reconstruir la historia de su padre —militante por los derechos LGBTQI en los años '70—, y conocer a La Delpi, su último novio y ahora la narradora de este nuevo film que se adentra en el juego fantasioso de las Kalas y en su particular modo de hacer memoria. __ ARK: http://id.caicyt.gov.ar/ark:/s22504524/o3lk2r2tt

Playback. Ensayo de una despedida (2019), de Agustina Comedi, es un corto mezcla de documental con ficción, que recuerda las noches del grupo Kalas, artistas drag que en la década de los '80 y principios de los '90 ocupaban los escenarios del underground cordobés, en un tiempo bisagra entre los vestigios de la última dictadura cívico militar y los inicios de la crisis del Sida en la ciudad. Al igual que con El silencio es un cuerpo que cae (2018), Comedi llega a esta historia a partir de una colección de VHS que en aquella oportunidad le había permitido reconstruir la historia de su padre —militante por los derechos LGBTQI en los años '70—, y conocer a La Delpi, su último novio y ahora la narradora de este nuevo film que se adentra en el juego fantasioso de las Kalas y en su particular modo de hacer memoria. __ ARK: http://id.caicyt.gov.ar/ark:/s22504524/o3lk2r2tt

El presente trabajo pretende demostrar que, si entendemos que la principal finalidad de la educación es el establecimiento de la justicia social, el amor se nos presenta como una herramienta educativa indispensable. Si queremos generar en el aula un clima de convivencia y respeto que, a su vez, sea capaz de generar democracia fuera del aula, la formación que reciban los educadores y educadoras tendrá que estar encaminada a fomentar en ellos y ellas la capacidad de entrega amorosa hacia sus discípulos. No han sido pocos, a lo largo de la historia de la filosofía, los autores que han considerado el amor como una emoción imprescindible para el desarrollo del ser humano. Aquí, por falta de espacio, solo podremos exponer brevemente los planteamientos de Joaquín Xirau y de Humberto Maturana ; This work tries to demonstrate that, if we understand that the main purpose of education is the establishment of social justice, love is presented to us as an indispensable educational tool. If we want to generate in the classroom a climate of coexistence and respect that, in turn, is capable of generating democracy outside the classroom, the training received by educators will have to be aimed at fostering in them the capacity for loving devotion towards his disciples. There have been few, throughout the history of philosophy, the authors who have considered love as an essential emotion for the development of the human being. Here, for lack of space, we can only briefly expose the approaches of Joaquín Xirau and Humberto Maturana

The article argues that in the 2006 Federal Chamber of Deputies election, individual candidate traits & experience affected electoral outcomes. Analyses were conducted using a unique dataset of biographical information for 171 candidates in 57 randomly drawn districts. The findings demonstrate that candidates mattered in the recent federal legislative elections. Additionally, they show that the common definition of "high quality" candidates (previous office holders) is insufficient in the Mexican case. The second part of the article analyzes how differing types of candidates were nominated by each party/pact, & examines how the types of nominated candidates can be partially predicted based on the party's nominating rules & their pool of members with previous local electoral success. Adapted from the source document.

En el artículo busco palabras para poder decir el malestar que nace del desorden del cuerpo en un lugar: la administración pública. En este camino, mi deseo es traer la casa a la Administración Pública a través de mi abuela materna y significar políticamente el cuerpo desde la experiencia femenina, pues estas son las mediaciones que abren mi práctica política de administrar con amor lo público. Pero este trabajo no sería cuerpo si yo no hubiera encontrado la manera de salvar el conflicto como práctica política femenina, y es en el aprendizaje del conflicto que me interrogo acerca de cómo estar de otra manera, sin quebrarme, para que lo que pasa no me deje sin ser y sin hacer. ; In my article I am looking for the words to name the discomfort that is born of the body in a place: the public administration. On this journey, my desire is to make home meaningful to the Public Administration through my maternal grandmother, and to give political meaning to the body from female experience, since these are the mediations that open up my political practice of managing the public services with love. But this work would not have taken shape if I had not found the way to save the conflict through a female political practice, and it is in the apprenticeship to conflict that I question myself as to how to be there in another way, without becoming weak, so that what happens there does not leave me unable to be and unable to act.

In the 1953 "Freedom and command", Emmanuel Levinas reflect on the problem of free command and tyrannical action, based on some classic answers in the history of philosophy. Among them, Levinas highlights a particular resolution of modernity, the possibility of will impose to itself a written command as a guarantee of its freedom. He refers to the self-determination of will in the form of Law and State. However, the philosopher recognize the dormant danger in this resolution: the risk of reification of the written command as an impersonal reason, as an anonymous speech, and with it, the conversion of this work into a new tiranny. Levinas sustains that subordination of will to the written command requires discourse as the encounter of man with man, what he calls «religion». The present article aims to understand the meaning of what Levinas sustains in his text of 1953, through a comparative lecture to the one proposed by Simon Critchley about an ethic of commitment and a politics of resistance based on the experience of faith and love.

This article explores the connections between the views of Love and Fortune in the Confessio Amantis and in works by Guillaume de Machaut. lt demonstrates Machaut's anti-Boethian views that the worthy lover may escape Fortune's control through the exercise of virtue and applies those views to Gower's presentation of both love and political fortunes. In the Prologue and Book I, in particular, Gower establishes Love and Fortune as essentially interchangeable, preparing the reader to understand each as the product of reciprocal relationships between people, rather than the result of Fortune or Love capriciously turning a wheel. The Confessio thus aims to enable readers to adopt virtuous behaviors, not to court love but rather to court good fortune more broadly.

Este trabajo propone un asedio a la personalidad y obra poética de Edmundo Aray, una de las fi guras claves de la cultura venezolana, desde dos perspectivas: 1o, a partir de una mirada en forma de crónica a su persona y su pasión por la literatura, desde su actividad como promotor cultural y literario en el Grupo Comarca y 2º, una aproximación a su poética a partir de las relaciones entre poesía, amor y política ; This work proposes a siege to the personality and poetic work of Edmundo Aray, one of the key figures of Venezuelan culture, from two perspectives: 1st, from a look in the form of a chronicle to his person and his passion for literature, from his activity as a cultural and literary promoter in the Comarca Group and 2nd, an approach to his poetics from the relationship between poetry, love and politics. ; 49-59 ; revistacifranueva@gmail.com ; djbohorquez@gmail.com ; Semestral ; http://www.saber.ula.ve/cifranueva/