Se presentan los resultados de una investigación cualitativa hermenéutica sobre la lingüística cognitiva y la lingüística aplicada, relacionadas con otras ciencias en un contexto específico de la comunidad científica especializada. Desde una visión integral y holística de las ciencias biomédicas y humanas, asimismo, se estudian los lenguajes técnico-científicos de la ciencia y de la tecnología para facilitar la interrelación cognitiva entre las diferentes disciplinas. Este estudio permite crear capacidades para evaluar el acervo léxico en contexto, útil para la transmisión y (...) la transformación del conocimiento en un lenguaje propio acorde a la exigencia del método científico. El objetivo consistió en indagar sobre la relación de la unidad léxica con su nexo cognitivo a una unidad terminológica de uso cotidiano en la información y en la comunicación académica de la práctica médico-legal forense. Los resultados establecen diferencia y precisan cierta comprensión de la significación de unidades léxicas ambiguas de mayor relevancia y frecuencia, utilizadas en este ámbito del conocimiento, en cuatro categorías de análisis; según las características propias de la disciplina en dialogo con otras ciencias en contexto. Se evidencia la importancia de educar durante el proceso enseñanza-aprendizaje significativo de la disciplina en contexto, desde la metalingüística del objeto de estudio dimensionado y relacionado con otros objetos de estudio, que permita el proceso cognitivo del lenguaje técnico-científico transdisciplinar, la apropiación social y la circulación del conocimiento aplicado a las prácticas médico legales integrales en relación entre la Psicofarmacología, la Psiquiatría, la Antropología y la Psicología, con las ciencias biomédicas y humanas. In this work results of a qualitive hermeneutic research about a cognitive and applied linguistic related to other sciences in an specific context of a given scientific community were presented, a technical and scientific language regarding science and technology was pointed out from an integral vision in order to facilitate cognitive relationship among different disciplines. This study also allows to create capacities in order to assess vocabulary in context, useful for the transmission and transformation of knowledge according to a scientific method. The objective was directed to know about the relationship between the lexical unit and its meaning in a given communicative context and in the academic communication of a medical - legal forensic practice. The importance of educate during the teaching learning process is also mentioned in this research and the main objective is to develop an assertive medical practice among Psychopharmacology, psychiatric, anthropology and psychology with biomedical and human sciences. (shrink)

Introducción: Se presenta un análisis cualitativo del acompañamiento psicosocial a jóvenes en condiciones de vulnerabilidad desde la ecología humana durante 12 meses entre 2010 a 2011; utilizando técnicas pedagógicas evaluativas participativas. Éstas, son una alternativa para crear espacios reflexivos con el propósito de potenciar la resiliencia en las relaciones comunicativas y formar en el respeto. Objetivo: Generar bienestar, prevenir la farmacodependencia y contribuir a la promoción de la salud. Material y Métodos: Se revisaron los antecedentes temáticos, fueron seleccionados 100 estudiantes (...) entre 11 y 19 años de dos instituciones educativas públicas en condiciones vulnerables;se desarrollaron cuatro talleres reflexivos y cuatro prácticas lúdicas y se realizaron tres grupos focales con estudiantes, profesores y padres de familia. Resultados y Discusión: El contexto social de la población intervenida, revela problemas de abuso sexual, violencia intrafamiliar y eventos violentos en el vecindario por grupos armados ilegales, entre otros, que constituyen factores de riesgo importantes para la farmacodependencia. Conclusión: Se infiere que lo psicosocial incide en la farmacodependencia, afectando la convivencia de la población estudiada por múltiples causas del orden psicoafectivo, sociocultural, económico y político que van desde el consumo cultural hasta la seguridad alimentaria. Introduction: A qualitative analysis of the psycho-social support to young people in situations of vulnerability from human ecology is presented for 12 months between 2010 to 2011; using participatory evaluative pedagogical techniques. These are an alternative to create reflective spaces with the purpose of enhancing resilience in communicative relationships and working in respect. Objective: to generate well-being, prevent drug abuse and contribute to the health promotion. Material aids and methods: the thematic background was reviewed, 100 students between 11 and 19 years of two public schools in vulnerable conditionswere selected; four reflective workshops and four playful practices were developed and three focus groups with students, teachers and parentswere conducted. Results and discussion: the social context of the manipulated population reveals sexual abuse problems, domestic violence and violent events in the neighborhood by illegal armed groups, among others, which constitutemajor risk factors for drug abuse. Conclusion: It can be inferred that the psychosocial factors impact on drug dependence, affecting the coexistence of the population studied by multiple causes of the psychological, socio-cultural, economic and political order, ranging from cultural consumption to food security. (shrink)

In Lukács: Praxis and the Absolute, Daniel Andrés López reassembles Lukács’s philosophy of praxis on a Hegelian basis, as a conceptual-historical totality, both defending him and proposing an unprecedented, immanent critique that raises problems for Marxian philosophy as a whole.

La investigación asume el enfoque cualitativo. La información se obtuvo a partir de talleres, diarios de campo y autorrelatos de docentes participantes, representantes de 19 programas de pregrado de la Universidad Mariana, Pasto. El análisis se realizó mediante categorías deductivas e inductivas, de donde se extrajo las proposiciones que dan consistencia a la comprensión de la pedagogía franciscana desde la teoría de los campos de Bourdieu. El aporte logrado se resume en una mirada integradora y novedosa de la pedagogía franciscana, (...) la resignificación de las prácticas pedagógicas de los docentes, a partir de relatos y experiencias que configuran el corpus teórico de la constitución del campo, capital y habitus, desde la perspectiva franciscana para la formación en capacidades humanas. (shrink)

La investigación, al ser un ejercicio de naturaleza humana, permite realizar la descripción de una porción de realidad desde su objeto de estudio; por tanto, este trabajo investigativo permitió abordar algunos aportes de la teoría crítica de Frankfurt a través del ejercicio filosófico-reflexivo, orientado a pensar lo social desde lo humano con el fin de transformar una postura tradicional, desde lo crítico, contrastando la heteronimia que seculariza las voluntades humanas, pensando las problemáticas sociales desde el reconocimiento del otro como sujeto (...) y generando acciones encaminadas a la emancipación de los fenómenos tradicionales como es la “Cultura de Guerra” desde la educación policial. (shrink)

El texto entrega un análisis sobre las posibles causas del rechazo al proyecto de constitución europea por parte de dos de los países ancla de la Unión: Francia y Holanda. Por otra parte, se adentra en los problemas que enfrenta la institucionalidad comunitaria para enfrentar los desafíos futuros, especialmente en un ambiente de mayor politización, participación ciudadana y descrédito de las viejas élites que dieron origen a la idea de una Europa unida sobre principios fundamentalmente funcionalistas.

In most domains of human life, we are willing to accept that there are experts with greater knowledge and competencies that distinguish them from non-experts or laypeople. Despite this fact, the very recognition of expertise curiously becomes more controversial in the case of “moral experts”. Do moral experts exist? And, if they indeed do, are there ethical reasons for us to follow their advice? Likewise, can emerging technological developments broaden our very concept of moral expertise? In this article, we begin (...) by arguing that the objections that have tried to deny the existence (and convenience) of moral expertise are unsatisfactory. After that, we show that people have ethical reasons to ask for a piece of moral advice in daily life situations. Then, we argue that some Artificial Intelligence (AI) systems can play an increasing role in human morality by becoming moral experts. Some AI-based moral assistants can qualify as artificial moral experts and we would have good ethical reasons to use them. (shrink)

Young children judge that violations of ordinary, causal constraints are impossible. Yet children’s religious beliefs typically include the assumption that such violations can occur via divine agency in the form of miracles. We conducted two studies to examine this potential conflict. In Study 1, we invited 5- and 6-year-old Colombian children attending either a secular or a religious school to judge what is and is not possible. Children made their judgments either following a minimal prompt or following a reminder of (...) God’s extraordinary powers. Irrespective of their education, and whether or not they had been reminded of God’s extraordinary powers, children systematically judged violations of ordinary, causal constraints to be impossible. In Study 2, we asked if more extensive reminders of God’s special powers would prompt religious children to say that the impossible can happen. Five- and 6-year-old Colombian children attending either a secular or a religious school were presented with narratives in which the protagonist desired an ordinarily impossible outcome. In half the stories, the protagonist prayed to God for the desired outcome. Irrespective of education and of whether the protagonist prayed, children systematically concluded that the desired outcome would not occur and justified that conclusion by reference to ordinary causal constraints. Nevertheless, in a minority of their replies children did assert that violations of ordinary causality are possible. Overall, irrespective of their religious education, young children judge that events rarely deviate from their natural course; only occasionally do they acknowledge exceptions. (shrink)

Most philosophers would agree that loving one’s romantic partner (i.e., being in love) is, in principle, a good thing. That is, romantic love can be valuable. It seems plausible that most would then think that the process leading to being in love—i.e. falling in love—can be valuable too. Surprisingly, that is not the case: among philosophers, falling in love has a bad reputation. Whereas philosophy of love has started to depart from traditional (and often unwarranted or false) tropes surrounding romantic (...) life, this tendency has not yet reached the analysis of falling in love. The phenomenon continues to be looked at mostly through a compendium of generalisations taken as metaphysical truths—the view of falling in love being akin to “losing one’s mind” or “not being able to think about anything else”. Here, I analyse some of these generalisations to show that although they may reflect some experiences of what falling in love feels like, they wrongly reduce falling in love to two related, but distinct, phenomena: limerence and infatuation. My aim is to refine the current terminology to lay the foundations for a neutral view of falling in love. (shrink)

This book tells the story of the Scientific Buddha, "born" in Europe in the 1800s but commonly confused with the Buddha born in India 2,500 years ago. The Scientific Buddha was sent into battle against Christian missionaries, who were proclaiming across Asia that Buddhism was a form of superstition. He proved the missionaries wrong, teaching a dharma that was in harmony with modern science. And so his influence continues. Today his teaching of "mindfulness" is heralded as the cure for all (...) manner of maladies, from depression to high blood pressure.In this potent critique, a well-known chronicler of the West's encounter with Buddhism demonstrates how the Scientific Buddha's teachings deviate in crucial ways from those of the far older Buddha of ancient India. Donald Lopez shows that the Western focus on the Scientific Buddha threatens to bleach Buddhism of its vibrancy, complexity, and power, even as the superficial focus on "mindfulness" turns Buddhism into merely the latest self-help movement. The Scientific Buddha has served his purpose, Lopez argues. It is now time for him to pass into nirvana. This is not to say, however, that the teachings of the ancient Buddha must be dismissed as mere cultural artifacts. They continue to present a meaningful challenge, even to our modern world. (shrink)

In contrast to individualistic explanations of social injustice that appeal to implicit attitudes, structural explanations are unintuitive: they appeal to entities that lack clear ontological status, and the explanatory mechanism is similarly unclear. This makes structural explanations unappealing. The present work proposes a structural explanation of one type of injustice that happens in conversations, discursive injustice. This proposal meets two goals. First, it satisfactorily accounts for the specific features of this particular kind of injustice; and second, it articulates a structural (...) explanation that overcomes their unattractiveness. The main idea is that discursive injustice is not the result of biased interlocutors, but of problematic discursive norms. (shrink)

After examining Newman’s youthful ideas about poetry, this article shows how some of the poems Newman wrote during his Mediterranean voyage (1832–1833) provide an interesting window into his feelings and beliefs at the beginning of the Oxford Movement. In so doing, the article attempts to kindle interest in Newman’s largely undervalued talent as a poet.

Deeply rethinking the teaching of philosophy: problems and appropriationResumen: ¿Para qué sirve la filosofía? es la pregunta que se hace desde fuera de la comunidad filosófica y cuya respuesta puede abrir puertas o poner serios obstáculos a su consolidación como asignatura. El permanente cuestionamiento externo por la “falta de utilidad” y la constante labor apologética que genera, parecen ser un indicio de que la filosofía requiere innovación en algunos aspectos de su enseñanza. A fin de contribuir con este esfuerzo es (...) imprescindible identificar los problemas, y se determina que la falta de interacción con la ciencia puede ser uno de ellos. Se presentan dos ideas que se enlazan metodológicamente con este cambio de enfoque: una es poner el énfasis en los problemas filosóficos y no en autores; y la otra es facilitar que los estudiantes se apropien intelectualmente de la filosofía como elemento constitutivo de su pensamiento. Ambas ideas se implementarían sobre el trasfondo de establecer una relación estrecha con la ciencia, así como realizar cambios en la didáctica.: How is philosophy useful? is the question posed from outside the philosophical community and whose answer can either open doors or become a serious obstacle to its consolidation as a subject. The constant external questioning regarding its “lack of usefulness”, and the apologetic task it generates, seem to be an indication that philosophy requires innovation in some aspects of its teaching. In order to contribute to this effort it is essential to identify the problems, and it is determined that the lack of interaction with science may be one of them. Two ideas which are methodologically linked to this change of approach are presented: one is to underscore the philosophical problems and not the authors; and the other one is to enable the students to appropriate philosophy intellectually as a constitutive element of their thinking. Both ideas would be implemented on the basis of establishing a close relation with science, as well as making some changes in didactics. Palabras clave: educación, innovación, filosofía, ciencia, problema, apropiación. Keywords: education, innovation, philosophy, science, problem, appropriation. (shrink)

In Leibniz’s New Essays stands out, within many important topics, his doctrine of innate ideas, which supposes the division between sense knowledge and innate knowledge and implies the distinction between truths of reason and truths of fact. That doctrine is particularly relevant for Leibniz’s philosophy, but implicitly entails the epistemological difference between belief, on one hand, and certainty, on the other. In this paper I outline, according to my interpretation, how Leibniz explains that humans can have certainty about innate ideas. (...) This topic is important because if Leibniz demonstrates the possibility of having certainty of those ideas, then, it is feasible to believe in its existence. However, if his explanation is unsatisfactory his metaphysical doctrine would be seriously weakened and, at the same time, both skepticism and Locke’s empiricist doctrine would be reinforced. (shrink)

Hinge epistemology is a family of views that offers a novel approach to avoiding skeptical conclusions about the possibility of a posteriori justification of our empirical beliefs. They claim that at the basis of our empirical beliefs lie certain commitments whose rational status is not determined by our evidence. These are called hinge commitments. Prominent hinge epistemologists have claimed that hinge commitments are either rational or arational but yet not beliefs. I argue that such views are subject to decisive objections. (...) I then offer what I consider to be the best version of hinge epistemology. On this view, hinge commitments are best understood as arational beliefs that contingently inform our worldview. I call this view the Arational Beliefs View. (shrink)

Throughout humanities’ history, telling the truth has always been seen or for that matter understood, as a challenge, as a defiance of the status quo or what is established or known, and could very easily be torn down by an announced truth at any given moment. That is the main reason a speaker, in most cases, will avoid expressing their interpretation of what is real and true, and will prefer to intentionally alter it with convenient and accommodating lies that will (...) not result in any type of discomfort for the people around them. This text presents a general overview of three very important and crucial moments in history, in which daring to tell the truth came to be the very philosophical foundation and gave some specific characters in history the importance and relevance they have been given today. First, it covers a brief review of the ancient Greek term Parrhesia, its relation to other relevant philosophical terms and its importance within the different philosophy schools of the era. Later, the process of how truth is started to be manipulated from a Christian stance and later the proposal of relativity from Friedrich Nietzsche. Finally, there will be a reflection about Michael Foucault’s proposal that relates parrhesia to the care of the self. As a conclusion, an open discussion focusing on the recent post-truth issues illustrating the mechanics involved since ancient times in regard to telling the truth. (shrink)

Si se parte del hecho que "estamos condenados a ser libres" en Jean Paul Sartre y que la esperanza entendida como fe nos rescata, entonces estarán sentados los presupuestos para el paso nada fácil pero propositivo de la condena a la libertad a la esperanza creible a lo largo de estas páginas.

Este artículo propone una lectura metafísica de tres problemas que atraviesan el corazón de la Fenomenología del Espíritu: a) la condición de abertura constitutiva del espíritu; b) el Deseo como estado de dirección Hacia; y c) la vida como condición de abertura y como estado de dirección Hacia: la VIDA. Para llegar a la elaboración de esta clave de lectura, dividiremos el presente estudio en tres recorridos organizados a partir de dos figuras coordinadas: en el primero, trataremos de caracterizar la (...) condición de abertura y de manera abreviada el estado de dirección Hacia que caracteriza al espíritu individual en el nivel de la certeza sensible; en el segundo, examinaremos el estado de dirección hacia Hacia, como Deseo; y, finalmente, reelaboraremos las dos figuras en tanto condiciones que hacen posible la VIDA del espíritu, en general. (shrink)

ABSTRACT This article will examine the ways in which de-personalization of consciousness constitutes an unavoidable reading clue in order to understand the existential phenomenological conception of human freedom championed by Jean-Paul Sartre. Thus, the study of The Transcendence of the Ego, and of Being and Nothingness, among a few other of Sartre's writings from the thirties, will allow the reader to discover that the consciousness as an impersonal transcendental field is built as an onto-phenomenological foundation for the full assertion of (...) human freedom. Man is only free, by definition, when he is capable of exiling the ego from consciousness. RESUMEN En este artículo se examina cómo la despersonalización de la conciencia constituye una pista de lectura ineludible a efectos de comprender la concepción fenomenológico-existencial de la libertad humana defendida por Jean-Paul Sartre. Así, el estudio de La trascendencia del Ego, de El ser y la nada, entre otros escritos sartrianos del treinta, nos permitirá descubrir que la construcción de la conciencia como campo trascendental impersonal se erige a manera de fundamento onto-fenomenológico para la afirmación plena de la libertad humana. Exilando al yo de la conciencia, el hombre es, por definición, libre. (shrink)

En este artículo se analiza el humanismo de Jean-Paul Sartre y el antihumanismo de Michel Foucault, para abordar, así, la discusión sostenida entre estos dos pensadores. Foucault critica a Sartre por construir su filosofía a partir del concepto de hombre. Sartre reprocha a Foucault su escasa originalidad y el descuido de la historia. Trataremos de mostrar los sesgos que alimentan las posiciones foucaultianas y sartrianas. Mientras que Foucault realiza una lectura apresurada del humanismo sartriano, ubicándolo en la episteme moderna; Sartre (...) orienta, a partir de sus convicciones políticas, las descalificaciones teóricas en contra de Foucault. (shrink)

Why does social injustice exist? What role, if any, do implicit biases play in the perpetuation of social inequalities? Individualistic approaches to these questions explain social injustice as the result of individuals’ preferences, beliefs, and choices. For example, they explain racial injustice as the result of individuals acting on racial stereotypes and prejudices. In contrast, structural approaches explain social injustice in terms of beyond-the-individual features, including laws, institutions, city layouts, and social norms. Often these two approaches are seen as competitors. (...) Framing them as competitors suggests that only one approach can win and that the loser offers worse explanations of injustice. In this essay, we explore each approach and compare them. Using implicit bias as an example, we argue that the relationship between individualistic and structural approaches is more complicated than it may first seem. Moreover, we contend that each approach has its place in analyses of injustice and raise the possibility that they can work together—synergistically—to produce deeper explanations of social injustice. If so, the approaches may be complementary, rather than competing. (shrink)

This paper’s main contention is that some basically methodological developments in science which are apparently distant and unrelated can be seen as part of a sequential story. Focusing on general inferential and epistemological matters, the paper links occurrences separated by both in time and space, by formal and representational issues rather than social or disciplinary links. It focuses on a few limited aspects of several cognitive practices in medical and biological contexts separated by geography, disciplines and decades, but connected by (...) long term transdisciplinary representational and inferential structures and constraints. The paper intends to show a given set of knowledge claims based on organizing statistically empirical data can be seen to have been underpinned by a previous, more familiar, and probably more natural, narrative handling of similar evidence. To achieve that this paper moves from medicine in France in the late eighteenth and early nineteenth century to the second half of the nineteenth century in England among gentleman naturalists, following its subject: the shift from narrative depiction of hereditary transmission of physical peculiarities to posterior statistical articulations of the same phenomena. Some early defenders of heredity as an important causal presence in the understanding of life adopted singular narratives, in the form of case stories from medical and natural history traditions, to flesh out a special kind of causality peculiar to heredity. This work tries to reconstruct historically the rationale that drove the use of such narratives. It then shows that when this rationale was methodologically challenged, its basic narrative and probabilistic underpinings were transferred to the statistical quantificational tools that took their place. (shrink)

This article studies natural food packaging as enabling artifacts of the traditional material culture of Antioquia in Colombia. For this purpose, we consider artifacts as objective nodes that combine design and use intentions, functions, materials, histories, artifactual lineages, and cooperative relationships that stabilize ritualized practices of a human group. We take the example of natural packaging as artifacts that enablers and stabilizers of traditional cooking and food preparation practices. Natural packaging materials are here assumed to be leaves having some favorable (...) property to contain a food product. After providing a theoretical reflection, we analyze the data collected from fieldwork we conducted in two towns in Antioquia, Colombia (Santa Fe de Antioquia and Amagá), as well as from an interview with an expert in the field. Finally, we show that it is possible to postulate an analysis under a relational ontological description of a traditional practice with conceptual categories of the philosophy of technology. (shrink)

This article discusses the category of foreigner in the context of academia. In the first part I explore this category and its philosophical significance. A quick look at the literature reveals that this category needs more attention in analyses of dimensions of privilege and disadvantage. Foreignness has peculiarities that demarcate it from other categories of identity, and it intersects with them in complicated ways. Devoting more attention to it would enable addressing issues affecting foreigners in academia that go commonly unnoticed. (...) In the second part of the article I argue that current efforts to make academia a more inclusive environment should address the disadvantages that many foreign academics face. I focus on two senses of foreigner: working and living in a country that is not your country of origin, and being a nonnative speaker of the language in which you work. (shrink)

Con la obra La construcción de la realidad social1 el filósofo norteamericano John Rogers Searle ha puesto el análisis filosófico del lenguaje en lo más fundamental de los estudios sociológicos. Su propuesta está enfocada en las estructuras y funciones sociales que determinan la creación y el mantenimiento de los hechos institucionales. Este artículo se propone mostrar cómo el lenguaje es constitutivo de estos hechos, bajo la orientación de los siguientes interrogantes: ¿cómo un grupo de individuos constituye una sociedad que supera (...) la individualidad de sus miembros?, ¿cómo garantizan los individuos la estabilidad de la sociedad?, ¿cómo se explican las diversas formas de interacción social? y ¿por qué medios se hace efectiva esa interacción? El punto de partida será el reconocimiento de la sujeción social en la interacción social de la cotidianidad, seguido de una breve presentación de la teoría general de hechos institucionales para evaluar, finalmente, la función del lenguaje en la creación de estos hechos y los orígenes del poder institucional. (shrink)

Love enhancement can give us as a say on whom we love and thus ‘free’ us from our brain chemistry, which is mostly out of our control. In that way, we become more autonomous in love and in our life in general, as long as love enhancement is a free, voluntary choice. So goes the argument in favour of this addition to medical interventions of relationships. In this paper, I show that proponents of love enhancement have overlooked, or at least (...) underestimated, the fact that love itself impacts people’s choices. Since this could include the choice for love or anti-love drugs, I call for a re-formulation of the underlying view on autonomy before this medical intervention is made available to the public. (shrink)

In this note, my aim is to point out a phenomenon that has not received much attention; a phenomenon that, in my opinion, should not be overlooked in the professional practice of philosophy, especially within feminist efforts for social justice. I am referring to the way in which being a non-native speaker of English interacts with the practice of philosophy.1 There is evidence that non-native speakers are often perceived in prejudiced ways. Such prejudiced perception causes harm and, more importantly, constitutes (...) wrongdoing. As in other cases of prejudiced perception and biased behavior, it would be pretentious and misguided to expect philosophers and the philosophy profession to be free from this vice. There are good reasons to think that this prejudiced perception is bad not only for the persons who are perceived in such a way, but also for the profession, for it might make us miss important things that could improve philosophy in general. I claim we should be more sensitive to this phenomenon, both out of concern for justice, and for the sake of doing better philosophy. (shrink)

The activism we don’t appreciate: Your Honor Kent, my mother is a feminist and votes even if she doesn’t know she’s oppressed Resumen: Broncano mantiene que ocupar una situación de opresión no garantiza la lucidez necesaria para identificar la propia situación como injusta. Esta posición nos advierte que nos vamos a encontrar con casos de personas oprimidas que no tienen conocimiento sobre su situación de injusticia ni una actitud crítica hacia la misma. Lo que me interesa analizar en este comentario (...) es cómo afecta esto a la agencia política de esas personas. La conclusión que quiero evitar es la siguiente: Cuando no escuchamos a alguien que está oprimida pero que no conoce su situación de opresión, no la estamos traicionando como agente política, no la estamos silenciando como posible activista. En este comentario propongo un análisis de las quejas que nos permite escapar de esa conclusión. Las quejas de muchas mujeres han de entenderse como acción política, una acción política que no está necesariamente acompañada de conocimiento sobre la injusticia que sufren. Una vez entendemos sus quejas como activismo, ya no podemos excluir a estas mujeres como sujetos políticos en la lucha contra el sexismo. Este análisis de las quejas nos lleva a concluir que estas mujeres sí que pueden ser traicionadas como agentes políticas, aunque no tengan conocimiento de su situación de injusticia. Las traicionamos cuando no entendemos sus quejas como resistencia. Abstract: Broncano thinks that being oppressed does not guarantee knowing that you are oppressed. This view warns us that we are going to find people who are oppressed and who don’t have knowledge about their oppression nor a critical attitude towards their situation. What concerns me here is how this view affects the political agency of those people. The conclusion I want to avoid is as follows: When we don’t listen to someone who is oppressed but who doesn’t know their position as oppressed, we are not betraying them qua a political agent, we are not silencing them as a potential activist. I propose an analysis of complains that allows us to escape that conclusion. I propose that the complains expressed by many women should be understood as a political action, one that is not necessarily accompanied by knowledge of the injustice they are suffering. Once we see their complains as activism, we cannot exclude these women from the fight against sexism and deny their political agency. Under this analysis, women can be betrayed qua political agents even when they don’t have knowledge of their unjust situation. We betray them when we don’t understand their complains as resistance. Palabras clave: Conocimiento, agencia política, activismo, resistencia, quejas. Keywords: Knowledge, political agency, activism, resistance, complains. (shrink)

La historia del pueblo romaní es una de las grandes olvidadas de la enseñanza preuniversitaria y universitaria. Más aún lo es el Samudaripen, el Holocausto romaní, un episodio apenas citado en las clases de Historia tanto en Enseñanza Media como en los Grados y Másteres de las ramas de Humanidades y Ciencias Sociales. En la primera parte de este artículo, se ofrece una revisión de la literatura en la que se exponen las principales reflexiones realizadas acerca de este vacío curricular (...) y se argumenta la necesidad de incorporar la enseñanza del Samudaripen a las clases de Historia Contemporánea del nivel universitario. La segunda parte describe una secuencia de actividades titulada “Samudaripen: de la persecución al genocidio del pueblo romaní”, diseñada como parte de un “ciclo de mejora docente” en la asignatura de Historia Contemporánea del 1er curso de Grado. (shrink)