Política y perdón / Jacques Derrida / - Hacia una cultura del perdón / Christian Schumacher / - La práctica del perdón en el judaísmo, el cristianismo y el Islam / - Alfredo Goldsmith / - La cultura del perdón como factor de construcción social / Oscar Lara Melo / - Venganza y transformación. Notas para una antropología de la venganza / Roberto Pinesa Camacho / - Venganza y cultura en Bogotá / Arturo Laguado / - El perdón jurídico a (...) la luz de la constitución colombiana y del derecho internacional / Marco Gerardo Monroy Cabra / - El perdón entre razón y no razón / Darío Botero / - La ética del perdón / Camila de Gamboa / - La obligación moral de recordar / Pablo de Greiff / - Perdón y proceso de reconciliación / Jorge Orlando Melo / - Castigo, perdón y reconciliación : el caso de Sudáfrica / David Crocker / - Una opinión pública sólida para la reconciliación y la reconstrucción nacional / Fabio López de la Roche / - Proceso de paz y construcción de región / Francisco de Roux / - Lo públ... (shrink)

The Western Legal Tradition (WLT) is a child of the Cold War era. Originally conceived by the Harvard legal historian HJ Berman in his 1950 book on Justice in Russia, a work aimed at explaining to the West what laid beyond the Iron Curtain, this idea gives life to an account set out in an opposition in which the West and Soviet Russia are defined with the features missing to each other. In those pages is the blueprint for his two (...) well-known volumes published in 1983 and 2003, and for a third volume left unfinished. -/- The WLT grows from another legacy from the Cold War era: human rights history. While this theme entered public debate fuelled by the concern with human rights in the Eastern European countries during the Cold War era, this paper shows how the WLT absorbed this theme hijacking a core component of continental legal science (subjectives Recht) re-engineered by political theorists into the major identitary element of the WLT in an eternity history rooted in medieval canon law. (shrink)

What is comparative legal history? This essay argues that to understand this new field of legal-historical studies, we need first to clarify how legal historiography has changed over time. To this purpose, this essay begins from two main ideas. -/- First, the writing of legal history is deeply intertwined with an image of law that tells us what law is, how it is created and by whom. This is, in fact, the premise for writing legal history, as it determines the (...) object of investigation. Second, the decades between 1930 and 1960 saw a profound turn in European legal science. Some legal scholars challenged the legacy received from the 19th century and launched an attack on the ‘formalism’ at the heart of its intellectual framework. -/- Those path-breaking insights gave life to a wave of works self-styled as comparative legal history published in the period 1930–60. At their heart were some of the challenging ideas that have continued to fuel original legal-historical research in the last few decades (e.g. to place law in context, to think outside the doctrinal box, the dislike of abstract theorising) and which today are shared as an obvious truth. They are the fruit of the antiformalist turn of between1930 and 1960. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Du Bois’s “Afterthought”A Pedagogical Variant for Continental PhilosophyHernando A. EstévezThe Souls of Black Folk is a pedagogical text that echoes continental philosophy’s aim of preparing humankind for the genuine practice of philosophical life through critique. In this text, Du Bois uses pedagogy to expose destructive and oppressive aspects of the Western tradition in its conflicting ideas and practices. In particular, I read Du Bois’s “afterthought” in Souls of Black (...) Folk as a form of critique that is expressly pedagogical, in that it prepares black individuals to play their destined role in this new era of history, and it calls for a continuous rethinking of the politics of higher education. While describing his early academic, political, and intellectual journey, Du Bois alludes to his initial and persistent concern with the impact of education on the formation of black men’s civil subjectivity. According to Du Bois, “My problem then was how, into the inevitable and logical democracy which was spreading over the world, could black folk in America and particularly in the South be openly and effectively admitted; and the colored people of the world allowed their self-government?” (Du Bois [1940] 1983, 29). For Du Bois such a question has sufficient political and social force to de-center the truths produced by the Western tradition as well as the precepts determining individuals’ subjectivity and self-government. Self-governance underlies Du Bois’s pedagogical and political projects as it is responsible for transforming black individuals’ self-perception and their relation to society. Du Bois approaches autonomy and self-governance pedagogically, by awakening individuals’ capacities for them by means of critique, through [End Page 82] questioning the historical basis on which the black race has been determined politically by the Western tradition.Du Bois’s essay Of the Training of Black Men (1902)1 begins by describing three “streams of thought,” which carry within the depth of their ideological flow ideas and ideals about humanity. Each stream has an epistemological and ontological force, which organizes the source of knowledge about the nature of black individuals’ being and existence. The force of the first stream of thought calls for an ethos that could unify humanity by multiplying its wants through worldwide cooperation. The second stream affirms the racism produced by theories explaining the origin of the black race, and the third calls for a civil struggle of black and whitened individuals whose political ideals challenge the presumed universal validity of the first two. Each stream of thought is followed by an afterthought, which questions the epistemological ground for moral and ontological claims of each of the three streams regarding the relationship between black individuals and the world. Du Bois deploys the pedagogical force of the afterthought most effectively in the political strength of the third stream of thought, in the emergence of suspicion. Through suspicion, a different possibility appears for thinking black individuals’ relationship with the world. This suspicion initiates a descriptive and normative analysis by challenging the pedagogical system on which beliefs and ideas about black individuals’ reality and future have been invented. In other words, suspicion dislodges history’s determinism by provoking self-reflection through critique of the Western philosophical tradition.In the words of Du Bois,And last of all there trickles down that third and darker thought—the thought of the things themselves, the confused, half-conscious mutter of men who are black and whitened, crying “Liberty, Freedom, Opportunity—vouchsafe to us, O boastful World, the chance of living men!” To be sure behind the thought lurks afterthought,—suppose, after all, the World is right and we are less than men? Suppose this mad impulse within is all wrong, some mock mirage from the untrue?(Du Bois [1903] 2006, 68; my emphasis)Furthermore, the “afterthought” and its immanent force of suspicion explore other subjective dimensions—the desires, struggles and dreams of the black race—which reveals alternative modes of being in the world.2 The political shift initiated by the afterthought’s critique is capable of opening up new historical categories and reconstructing the arena in which subjectivity occupies a new theoretical framework. The afterthought identifies and supersedes... (shrink)

Transition experienced by trans people shakes Social Sciences conven-tional understanding of time and space as static analytical units based on tradi-tional biological and physical axioms. Overcoming sexual binarism entails also questioning time and space as isolated elements to become, instead, entangled realities. Departing from trans studies and Halberstam´s concepts of queer temporalities and space as theoretical framework, this papers lines up the indi-vidual story of a trans man with physical disability and ASD with social “trans-formations”, by linking the exposition of (...) the body with the transgression of heteronormative cis time, to be replaced, gradually by trans temporality and new ways of cohabitating spaces. (shrink)

In this paper we describe the Priestley space of a quasi-Stone algebra and use it to show that the class of finite quasi-Stone algebras has the amalgamation property. We also describe the Priestley space of the free quasi-Stone algebra over a finite set.

"Un escritor ejemplar", texto de Hernando Téllez sobre Gómez Dávila, quizás una de las primeras aproximaciones hechas a una figura autoral que ya empezaba a despertar un profundo interés en la crítica literaria colombiana.

In this paper we exhibit a non-finitely based, finitely generated quasi-variety of De Morgan algebras and determine the bottom of the lattices of sub-quasi-varieties of Kleene and De Morgan algebras.

In this paper we exhibit a non-finitely based, finitely generated quasi-variety of De Morgan algebras and determine the bottom of the lattices of sub-quasi-varieties of Kleene and De Morgan algebras.

In this paper we characterize the join irreducible elements of the free algebras on n free generators in the subvarieties of the variety V0 of pseudocomplemented De Morgan algebras satisfying the identity xx′* = ′*.

The aim of the present paper is to provide a logical reconstruction of the Marxian Theory of Value. This reconstruction is based upon the concept of abstract as opposed to that of homogeneous labor. Abstract labour is a social relation that holds in a market economy, (at least) whenever the profit rate is uniform; it consists in a comparison of the different labors through the exchange relationship. The author proved in a different place (see García de la Sienra, 1987) that (...) there exists a mathematical representation of abstract labor which is unique up to similarity transformations. The existence of this function — which is none other than the value function — is the basis of the present axiomatization, which includes detailed reconstructions of two of the most important models of the theory. (shrink)

Entre Scylla y Caribdis -- El lenguaje adicional en Jacques Prévert -- L'étranger, absurdo y rebelión en Camus -- La existencia en profundidad.

Finite demi-p-lattices are described in terms of the poset of its join irreducible elements endowed with a suitable set of maps. Description of the free algebras of demi-p-lattices and almost-p-lattices with n free generators are given.

In this note we give equational bases for varieties of quasi-Stone algebras.

The aim of the present paper is to attack some of the conceptual problems that arise when the framework of mathematical learning theory is applied to the description of the behavior of the firm, in setting prices and production quotas, in a competitive market. The goal is to depict the process by which the firm fixes prices and production quotas as a stochastic learning process. A solution to such problems is proposed which is based on statistical-decision concepts. The conceptualization of (...) the behavior of the firm by means of concepts pertaining to mathematical learning theory gives rise to certain mathematical problems, which are formulated here in rather precise terms. (shrink)

This paper studies two aspects of John Duns Scotus’s Prologue to his Questions on the Metaphysics of Aristotle. The a priori argument to prove the nobility and dignity of metaphysics and the treatment of the question about the scientific object of metaphysics and its articulation with the other realities treated in this science. The paper also shows how Scotus’s prologue follows an interpretative tradition whose principal interlocutors are Thomas Aquinas and Avicenna.

The life of Saint Teresa of Jesus, the most famous mystic of sixteenth-century Spain, was characterized by recurrent visions and states of ecstasy. In this paper, we examine social components related to Teresa’s personal crises and the historical conditions of her times, factors that must be taken into account to understand these unusual forms of experience and behavior. Many of these factors (e.g., increasing individualism and reflexivity) are precursors of the condition of modern times. Indeed, certain parallels can be observed (...) between Saint Teresa and certain present-day psychopathological disorders. The analogy should not, however, be carried too far. Religion played a particularly crucial role in Teresa’s cultural context; as a result, it would be misleading to view her mystical experiences as resulting from a mental disorder. (shrink)

In the Platonic dialogue that bears his name, Protagoras in a myth and in a logos positively affirms the absolute character of universal moral values, such as force themselves upon all men; this makes one think that the famous man-measure dictum was subservient to the ends that the sophist had in view as a teacher of areté. Indeed, his condemnation in that dialogue of the sophists who, like Hippias, included in their teaching mathematical and naturalistic studies must be connected with (...) the criticism of mathematics reported by an Aristotelian text. These studies, that is to say purely theoretic disciplines, were considered by Protagoras not only useless for the spiritual formation of men and citizens, but also void of any certitude and objectivity whatever. We feel therefore allowed to suggest that also the man-measure principle had to perform an office of the same kind: to show that natural philosophy could not yield an objective knowledge of φύσις which formed its object, because such knowledge is denied to man. (shrink)

Hasta ahora, las discusiones sobre el multiculturalismo se han presentado como una revisión progresista de los límites del liberalismo en cuanto a políticas de inclusión y reconocimiento. Este artículo plantea que la recepción del multiculturalismo en Latinoamérica, si no quiere ser puramente procedimental, puede plantearse como una deconstrucción de los conceptos de Sujeto y Estado. Para ello hemos adoptado el punto de vista de comunidades étnicamente diferenciadas (que Deleuze y Guattari han categorizado como máquinas territoriales), de modo que sus relaciones (...) de poder y sus procesos de subjetivación puedan ser vistos como expresión de lo intraestatal y lo preindividual, respectivamente. Aunque esta diferencia de perspectiva se plantea, básicamente, como un diferendo entre teorías, al final se sugieren criterios para un debate más amplio sobre las relaciones entre Estado y capitalismo alrededor de las condiciones de existencia de las sociedades premodernas. (shrink)

This article explores the sources of the concept of difference advanced by Deleuze and, in particular, the idea of a non-phenomenological difference, understood as internal difference. In the first part, Deleuze’s appropriation of the concepts of memory and duration proposed by Bergson is explored, as if it corresponded with a response to Heidegger’s systematization of Nietzsche, thus opening the concept of forces to others such as heterogeneity, relativity, and multiplicity. The second part contains a dicussion of the hypothesis according to (...) which the immersion in the Bergsonian synthesis of time results in the justification for the reformulation of the eternal return as repetition, the distinctively deleuzian problem of internal difference, and the concept of virtual as the definitive sign of a new plane of immanence for thought. The article concludes by presenting the internal difference from the outside that overflows it and makes it mutate in the whole of Deleuzian philosophy. (shrink)

Este ensayo se plantea las relaciones entre dos regímenes de visibilidad: pintura y televisión, que parecen constitutivos de la tradición cultural en Occidente. El propósito es analizar esa relación siguiendo tres estrategias: la primera, traza la genealogía que va del cuadro como modo privilegiado de representación visual a la pantalla como medio privilegiado de simulación; la segunda, rastrea los diferendos y las hibridaciones entre arte y televisión, contrastando el “déficit de realidad” que caracteriza al arte en relación con el exceso (...) de copias, reproducciones y simulaciones de “lo real” que caracteriza la televisión; por último, se sugieren formas de resistencia a las políticas de producción masiva de imágenes televisivas en el mundo actual. (shrink)

The present article aims at postulating cannibalism as a fundamental axis for the analysis of the processes of subjectivation of Spanish America since the 15th century. The hypothesis is that this process has gone through three stages, which allow for the delimitation of the differences of what I shall refer to, for now, as regimes of cannibalism understood as subjectivation processes:(i) Anthropophagic or of ritual war.(ii) Mimetic or of colonial incorporation(iii) Iconic or of mediatic absorption, at a global level.In order (...) to construct the regimes of cannibalism as a concept I have chosen to use two perspectives: the one which speaks of the ritual experimentation of anthropophagy from the inside and the one which moves through the variants of that double desire for the other’s desire that makes every process of colonization possible; in the known forms of territorial annexation, incorporation (productive, spiritual, institutional) and absorption by the global system of mediatization. (shrink)

El artículo aborda la relación filosofía/literatura teniendo plan en el contexto de la moderna novela latinoamericana. En la primera parte se retoman las discusiones sobre el indigenismo para examinar hasta donde la crítica y el olvido del que fue objeto son justificados. La pregunta, en este caso, es si se trata de un problema filosófico relativo a la representación y, si es el caso, cómo escapa la novela a la filosofía de la representación “indigenista” para hacerse plenamente moderna. La segunda (...) parte describe la influencia del surrealismo en la novela americana, para mostrar cómo la pregunta por lo moderno es una pregunta por el presente que O. Paz logró formular desde muy pronto en sus ensayos teórico-poéticos. La tercera parte plantea la pregunta por los mundos literarios y su relación indisociable con el yo, el punto de vista y el ensamblaje desbordante del concepto de máquina literaria a la imagen del sujeto-escritor. (shrink)

Se aborda en este trabajo un tema tan antiguo y general, pero al mismo tiempo tan actual, como las diferencias y posibles relaciones entre la materia y el espíritu. Se hace a través de la consideración de fenómenos como las «cosmovisiones», o interpretaciones generales de lo que es nuestro mundo y lo que los hombres hacemos en él, surgidos periódicamente en la humanidad como consecuencia de grandes descubrimientos y grandes teorías explicativas de la naturaleza de nuestro universo, incluyendo al hombre (...) dentro de él. Sugerimos que estamos entrando en la séptima cosmovisión y la definimos en términos generales. El perfeccionamiento de la especie humana fisiológica y mentalmente puede que sea uno de los resultados concretos a los que pueden dar lugar las nuevas interpretaciones y los cambios tecnológicos que las acompañan, así como la utilización de la Inteligencia Artificial Fuerte y la creación de robots humanoides y «máquinas espirituales». Más importante que todo ello, y a lo que especialmente nos referimos, es el hecho de que la nueva etapa del hombre ante la que estamos, puede caracterizarse por un mayor papel del espíritu, la consciencia, y la subjetividad en la marcha de nuestro mundo, algo a lo que contribuyen las nuevas concepciones relacionadas con la Mecánica Cuántica y con la posibilidad de existencia de un Universo Consciente. (shrink)

A partir de la noción de regímenes de signos, propuesta por Deleuze y Guattari, la semiótica se concibe como una pragmática general donde se articula el conjunto de los sistemas de signos. Desde esa perspectiva, el presente artículo trata de ver cómo el sacrificio del corazón y la pulsión antropofágica, que identifican las grandes culturas prehispánicas de Mesoamérica, pueden ser proyectados como plano de contenido de una semiótica mixta a escala imperial. Numerosos estudiosos y eruditos han intentado postular, a partir (...) de allí, una estructura simbólica fundamental de la cultura maya o azteca. Nosotros simplemente queremos describir ciertos enunciados rituales -donde coinciden los textos etnográficos de Sahagún y las escrituras legadas por los aztecas- a fin de comprender el rol de lo que Lyotard llama "figural''. para otros lo prejudicativo, en el pensamiento delos antiguos mexicanos. (shrink)