One of the big problems of the philosophy of politics is the regard of violence and conflict, both of them presented through a double critical perspective: On one hand, violence is considered to be in the base of politics and represents an unbeatable phenomenon, besides being its starting point and condition. On the other hand, violence is considered a dissolving element of the political domain. This piece of writing is focused on the central thesis proposed by Schmitt and Arendt upon (...) violence: as a condition and dissolution of politics respectively. The confrontation of Schmitt´s and Arendt’s positions expresses a dilemma that serves as a starting point: assuming violence as a condition and axis of the political life, or stating the exclusion of theoretical reflections upon violence as a core element in this political space. Thus, it is possible to postulate that the solution is in assuming violence as a fact of political life and overcoming it through dialogue and discourse of the political society. (shrink)

The socialism that spread globally after the Russian Revolution of 1917 emerged as a radical political avant-garde in Latin America. In Peru's case, this strain of the avant-garde was not only a literary and artistic movement but also a set of cultural and political practices, the goal of which was the articulation of socialist dreamworlds for a modern nation. In the 1920s, these dreamworlds consisted of alternative utopian narratives to capitalism that envisioned the indio as the modern subject who would (...) reconfigure ideas of community in the country. This article analyzes the utopian narratives of José Carlos Mariátegui, Víctor Raúl Haya de la Torre, and Luis E. Valcárcel, who initially shared many ideals but ultimately took different paths. This study identifies which utopian narrative finally prevailed and their legacy as a blueprint for future ways of thinking about social justice and community in Peru. (shrink)

Recensión de J. M. Blanco White, Bosquejo del comercio de esclavos, edición de M. Moreno Alonso, Alfar, Sevilla, 1999.

La espera por una democracia cultural capaz de enfrentar el desafío intercultural de la convivencia entre las culturas, la mediatización de los conocimientos y migraciones en el marco de la globalización, es un factor de esperanza para una nueva moralización de la democracia. Sin embargo, estamos todavía en los inicios de la historia del reconocimiento, en la etapa donde todavía nos hacemos la siguiente pregunta: ¿las representaciones del reconocimiento que están imponiéndose contribuyen a fragilizar las democracias o más bien a (...) reforzarlas? Mi reflexión procederá a la crítica de la perspectiva relativista y luego de la perspectiva victimaria del reconocimiento, para destacar la fuerza moral pura del imperativo de intersubjetividad, a salvo de cualquier recuperación ideológica. Así se abrirá la condición de posibilidad cultural de un universalismo relacional: Al comienzo era la relación. (shrink)

The worldwide problem of corruption is one that requires greater knowledge about responsible leadership. Based on the literature on responsible leadership, developmental psychology, and moral development, the purpose of our study is to understand the constructions of the motivational drivers behind the behaviors of a responsible leader. Using biographical and narrative methodologies, we analyzed the individual motivational drivers of Carlos Cavelier, a recognized responsible leaders who grew up and works in Colombia, a social/economic context characterized by institutional fragility and corruption. (...) Our findings suggest that the coherence between the immediate environments of development of the future leader, configured optimal environments in which the leader developed the moral conscience that guides his behavior as a responsible leader. Our study points out the need not to take the development of responsible leaders for granted, and presents propositions that allow for a deeper understanding of the micro‐foundations of responsible leadership, highlighting the importance of the contexts in which leaders are raised and in which they develop. Thus, our study has the potential to be heuristic and generative of future studies. (shrink)

Nous nous inscrivons dans une culture, nous sommes les heritiers de multiples traditions. Le romantisme qui a su remettre la tradition a l'honneur, aussi bien que les Lumieres avec leur mefiance - allant jusqu'au refus - vis-a-vis de toute tradition, sont pour nous de telles traditions. Nous devons nous rapporter a nos traditions en Aufklarer, les soumettre a l'examen critique, mais nous devons savoir egalement que l'elucidation de la tradition ne peut se resoudre dans la pure maitrise de la critique, (...) qu'elle est reflexion a partir d'une appartenance. (shrink)

La morale kantienne n’étant pas une morale sociale, il convient de comparer Bergson et Kant comme les fondateurs de deux morales également « ouvertes » sur le destin de l’espèce humaine. Cette perspective philosophique « cosmique » permet une double approche des questions de la foi, du mysticisme et du mythe.Da die kantische Moral keine gesellschaftliche Moral ist, ist es angemessen, Bergson und Kant als zwei Begründer, auf verschiedene Art und Weise, einer « offenen » Moral, einer über das Schicksal (...) des menschlichen Geschlechts offenen Moral. Diese Perspektive, dem Weltbegriff der Philosophie entsprechend, erlaubt eine doppelte Annäherung von Fragen über den Glauben, den Mystizismus und die Mythe. (shrink)

In the present work we explore the effects that an H impurity produces upon the geometry and electronic structure of the CaTiO 3 crystal considering the cubic and orthorhombic crystallographic lattices of the material. A quantum-chemical method based on the Hartree-Fock formalism and the periodic large-unit-cell model is used throughout the work. The analysis of the results shows that the interstitial H impurity binds to one of the O atoms forming the so-called O-H group. At equilibrium, the O-H distances are (...) found to be equal to 0.89 and 1.04 Å for cubic and orthorhombic lattices respectively. Atomic displacements and relaxation energies are analysed comparing the obtained results in the cubic lattice with those in the orthorhombic lattice. In the cubic phase the computed relaxation energy of vicinity of the O-H group is found to be equal to 1.1 eV and the atomic displacements generally obey the Coulomb law. So, the negatively charged O atoms move outwards from the defective region by about 0.09 Å while the positively charged Ti and Ca atoms move towards the defective region by about 0.05 and 0.01 Å respectively. A similar effect is observed in the orthorhombic lattice of CaTiO 3 doped with an H atom. It is necessary to mention that different O positions in the orthorhombic structure are considered for the O-H bond creation. The computed relaxation energies of the atomic displacements in this structure are found to be equal to 2.3 and 2.1 eV depending on the crystallographic type of the bonding O atom. (shrink)

Con objetivo de comparar la autoeficacia y el desempeño en estadística de universitarios, previo y posterior a un curso de estadística tradicional y uno bajo la metodología de solución de problemas, se llevó a cabo un estudio cuasiexperimental de dos grupos intactos de 84 y 115 estudiantes de psicología, respectivamente, aplicando un test de fuentes de autoeficacia en estadística como pre y postest, un examen de matemáticas previo al curso y un examen de estadística luego del curso. Los resultados mostraron (...) diferencia significativa en el desempeño en estadística posterior al curso, siendo el grupo experimental el que tuvo mejores resultados. (shrink)

This paper presents an overview of my work in philosophy from my first book on Friedrich Schiller and the political sublime to my most recent project on listening to traumatic forms of violence. Starting with a reflection on the autobiographical character of philosophy, I propose to take up the question of an aesthetic dimension of philosophical critique, where aesthetics is understood as an always already embodied perspective on the world, on truth, and on philosophical activity, as well as an always (...) already political realm, where the distribution of sense pre-determines our approach and articulation of experience. Departing from aesthetics understood and deployed as critique, the paper moves on to ask about the specific frameworks of sense or grammars that determine in advance the conditions of audibility in the realms of memory-building and history-making—particularly in those contexts where historical, political, and institutional forms of violence produce silencing and erasure. Putting in dialogue the latter with decolonial studies, I (re)interpret “traumatic violence” as a colonizing form of violence, understanding that one of its central aspects is that it is not only an assault on life but on the conditions of production of sense that make life legible as such. In this context, my project on grammars of listening seeks to carefully unpack these complex intersections while also explaining why I believe that a radical form of listening is an essential subversive/imaginative strategy against traumatic/colonial violence. (shrink)