This paper explores the way in which Agamben takes part in the dialogue on “impolitical communities” that was inaugurated by J. L. Nancy and was soon followed by authors like M. Blanchot, J. Derrida and R. Esposito, among others. Although Agamben’s ontological exploration of ‘whatever being,’ followed later by the political idea of form-of-life, are still very close particularly to Nancy’s work, the article will show in which ways Agamben’s view of a political coming community explores different paths and moves (...) in unusual registers, that help to understand in new ways the kind of inoperativeness involved in a contemporary rethinking of community. The notion of experience of thought as potentiality and its relationship to that “tiny displacement” of the world which Agamben seems to connect with his idea of a coming community will play a central role in the analysis. (shrink)

This paper explores the way in which Agamben takes part in the dialogue on “impolitical communities” that was inaugurated by J. L. Nancy and was soon followed by authors like M. Blanchot, J. Derrida and R. Esposito, among others. Although Agamben’s ontological exploration of ‘whatever being,’ followed later by the political idea of form-of-life, are still very close particularly to Nancy’s work, the article will show in which ways Agamben’s view of a political coming community explores different paths and moves (...) in unusual registers, that help to understand in new ways the kind of inoperativeness involved in a contemporary rethinking of community. The notion of experience of thought as potentiality and its relationship to that “tiny displacement” of the world which Agamben seems to connect with his idea of a coming community will play a central role in the analysis. (shrink)

In order to illuminate the very complex relationship between ethics and politics in the thought of Jacques Derrida, this paper stages the (dis)encounter between Hegel's and Derrida's notion of forgiveness. It will be shown how for these two authors forgiveness is closely related both with certain ‘impossibility’, and with the disclosure of a condition for rethinking the ethico-political realm. Both Hegel and Derrida seem to suggest that forgiveness opens up a realm in which something must remain ‘absolute’, that is to (...) say, ‘intact, inaccessible to law, to politics, even to morals’. And, for both, it seems to be precisely there, where something arrives at the verge of politics, that a thinking (and a re-thinking) of the ‘political’ becomes possible. The paper explores what kind of impossibility is staged in each case, and how can each one bring into light the risks and limits, but also the scope and significance of the other. (shrink)

Schiller a été fasciné par la résistance que la beauté oppose à la conceptualisation dans l’esthétique de Kant et l’a associée à une forme de temporalité particulière : l’« arrêt » sur le beau. La thèse que je soutiens est la suivante : le fait que nous nous arrêtions à contempler le beau ouvre pour Schiller une dimension critique au sein de l’esthétique, où l’expérience de la beauté résiste à la violence qui caractérise la modernité et en même temps cet (...) arrêt favorise l’apparition d’une perspective esthétique au sein de la critique en inaugurant une temporalité d’un autre type, en dehors de l’ordre causal des événements, dans laquelle il devient possible de « jouer » librement, et donc de manière critique, avec les déterminations historiques du présent. (shrink)

El presente artículo tiene como tarea principal señalar algunos aspectos que hacen pertinente a la hermenéutica dentro del marco de la discusión política, defendiéndola de los ataques que se le han propugnado sobre todo desde una fi losofía de la conciencia crítica como la de Habermas, Adorno y algunos de sus seguidores. Se mostrará, a partir de Gadamer, cómo la hermenéutica responde a dichas críticas en el marco de su propuesta de la comprensión como tarea fundamental y como espacio político (...) primordial. Frente a una fi losofía que apela a la necesidad de una “toma de distancia” como punto de partida de la crítica, único lugar de una verdadera fi losofía y acción políticas, la hermenéutica de Gadamer presenta una alternativa que vale la pena ser rescatada: es en el diá-logo, en el espacio compartido de la comprensión, más que en la crítica, donde el hombre des-encubre las posibilidades de lo que es, donde se da la apertura de su libertad, y, por consiguiente, donde se desenvuelve, en la acción, antes que en la refl exión, el espacio de lo político. (shrink)

This essay presents a possible interpretation of the concept of beauty in Kant’s Critique of Judgment, which was itself suggested by Kant in the two introductionsto the text and gained force among the Early German Romantics and Idealists, introducing an alternative point of view into the concept of beauty and the role it plays in the relationship between reason and sensibility, man and world. Through the analysis of the four moments of the Analytic of the Beautiful, beauty will manifest itself (...) as the realm in which a special encounter between human freedom and nature takes place. Therefore, and as an alternative to some traditional interpretations of Kant’s aesthetic investigation, which understand Kant’s judgment of taste exclusively on the basis of its subjective conditions, the judgment of beauty will present itself also in the relationship it establishes with the objects of nature. (shrink)

Critique has been a central theme in the German philosophical tradition since the eighteenth century. The main goal of this book is to provide a history of this concept from its Kantian inception to contemporary critical theory. Focusing on both canonical and previously overlooked texts and thinkers, the contributors bring to light alternative conceptions of critique within nineteenth- and twentieth-century German philosophy, which have profound implications for contemporary philosophy. By offering a critical revision of the history of modern European philosophy, (...) this book raises new questions about what it means for philosophy to be “critical” today. (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 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)

_ Source: _Volume 47, Issue 1, pp 108 - 123 The following paper addresses itself to the question of ontology in the work of Jean-Luc Nancy. In so doing it attempts to read Nancy’s ontological project as a project of the deconstruction of structural forms of political violence. To this end, Nancy’s notion of “inoperative community” is brought into dialogue with Benjamin in order to show how, in Nancy’s work, ontology operates not as the refusal of critique, but as its (...) very condition. (shrink)

In Communitas: The Origin and Destiny of Community, Roberto Esposito develops a destructionist reading of political philosophy, interested in tracing modernity's attempt to constitute the political as a radical negation of our exposure to others. If the task of contemporary political thinking is to interrupt the myth of the common, without falling back completely into the negative and self-destructive power of immunization, political philosophy must be confronted with itself, searching within itself for the traces and points of departure – hermeneutic (...) supports – for such a destructive gesture. Esposito finds and develops these traces in a genealogical line that, starting with Hobbes, goes through Rousseau and Kant and ends with Heidegger and Bataille. By way of this genealogy, Esposito intends to show how modern philosophy would already have started to interrupt the dialectics between the immunization paradigm and the myth of the common. In this paper I argue that Hegel is not only an interesting figure but also an obligatory step in this effort, and in doing so I will pay particular attention to a notion of being-in-common that arises in The Spirit of Christianity and its Fate from his criticism of the violence of law. Hence, Hegel is read here in the light of an unexplored relationship to Esposito's work in Communitas. (shrink)

Se propone rastrear la interpretación que Schiller lleva a cabo en las Cartas sobre la educación estética del hombre del análisis kantiano del juicio de gusto puro como asociado con una suspensión de toda determinación que hace posible la experiencia de la belleza. Para Schiller, esto resulta en una temporalidad de lo bello experimentada como suspensión, que se torna adicionalmente en una suspensión de la temporalidad. El artículo muestra cómo este concepto resulta esencial para el concepto de crítica estética en (...) Schiller, que se relaciona con una capacidad de la experiencia estética de desactivar formas de violencia que, según el diagnóstico que Schiller propone en las Cartas, saturan su presente histórico. Con ello, el artículo pretende mostrar la pertinencia de la obra de Schiller para la configuración de este aspecto de la crítica filosófica-histórica. (shrink)

Shows the relevance of Schiller’s thought for contemporary philosophy, particularly aesthetics, ethics, and politics. This book seeks to draw attention to Friedrich Schiller (1759–1805) as a philosophical thinker in his own right. For too long, his philosophical contribution has been neglected in favor of his much-deserved reputation as a political playwright. The essays in this collection make two arguments. First, Schiller presents a robust philosophical program that can be favorably compared to those of his age, including Rousseau, Kant, Schelling, and (...) Hegel, and he proves to be their equal in his thinking on morality, aesthetics, and politics. Second, Schiller can also guide us in our more contemporary philosophical concerns and approaches, such as phenomenology, hermeneutics, aesthetics, and politics. Here, Schiller instructs us in our engagement with figures such as Walter Benjamin, Michel Foucault, Jacques Rancière, Roberto Esposito, and others. María del Rosario Acosta López is Associate Professor of Philosophy at DePaul University. She has published several books, including La tragedia como conjuro: el problema de lo sublime en Friedrich Schiller. Jeffrey L. Powell is Professor of Philosophy at Marshall University and the editor of Heidegger and Language. (shrink)

What would it mean to do justice to testimonies of traumatic experience? That is, how can experiences which do not fit the customary scripts of sense-making be heard? Whereas processes of official memorialization or legal redress often demand that victims and survivors convey their experiences through familiar modes of narration, in my project on ‘grammars of listening’ or ‘gramáticas de lo inaudito’ I want to ask how it might be possible to hear these experiences on their own terms and what (...) the challenges are that we encounter when trying to do so. What I ultimately want to argue is that doing justice to trauma requires a profound philosophical questioning of the conditions that allow us to listen to testimony, and a true reckoning of the responsibility that we bear as listeners. (shrink)

Se mostrará cómo el pensamiento sobre lo trágico como género literario pero, más allá de ello, como metáfora de las dualidades características de la modernidad, jugó un papel fundamental en la configuración y el desarrollo del pensamiento de ambos autores. Tanto para Schiller, como para el joven Hegel, la tragedia se convirtió en el marco teórico y el espacio de referencia de una propuesta que, en el primer caso, intenta recuperar la posibilidad de la libertad del hombre en el mundo (...) y, en el segundo, interpretar el movimiento del pensamiento en la realidad. A lo largo del texto se destacarán tanto las similitudes como las diferencias entre ambos autores a partir de la manera como cada uno comprendió y asimiló lo trágico a su propia reflexión. (shrink)

This essay presents a possible interpretation of the concept of beauty in Kant’s Critique of Judgment, which was itself suggested by Kant in the two introductionsto the text and gained force among the Early German Romantics and Idealists, introducing an alternative point of view into the concept of beauty and the role it plays in the relationship between reason and sensibility, man and world. Through the analysis of the four moments of the Analytic of the Beautiful, beauty will manifest itself (...) as the realm in which a special encounter between human freedom and nature takes place. Therefore, and as an alternative to some traditional interpretations of Kant’s aesthetic investigation, which understand Kant’s judgment of taste exclusively on the basis of its subjective conditions, the judgment of beauty will present itself also in the relationship it establishes with the objects of nature. (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)

This paper traces and examines the different connotations given to the notion of “tragedy” in Paul Klee’s thought. From his early reflections on, Klee relates this notion to an intermediate and conflictive condition that characterizes human existence—an existence that takes place between heaven and earth, between the ethereal and the earthly. This essay focuses on how the connotations Klee gives to tragedy in different moments of his reflections transform the way he conceives the work of art. Hence, I will attempt (...) to show how Klee’s reflections relate the tragedy of human existence not only to the figure of the artist, understood as a tragic figure, but also to an idea of tragedy that the work produces and represents in its own particular way of coming into being. Thus, this paper poses a new approach to Klee’s suggestive proposal on modern art as well as to the meaning given to pictorial representation throughout his thought and artworks. (shrink)

In this article I address Schiller’s first response in his Kallias Briefe or Concerning the Beautiful, Letters to Gottfried Körner to Kant’s analysis of the beautiful in the first part of the Critique of Judgment. My main intention in the paper is to investigate Schiller’s emphasis on the notion of resistance (Widerstand) in his reading of Kant’s concept of beauty, and to ask how does this relate to Schiller’s own approach to aesthetics as an ethico-political realm. I am particularly interested (...) in the turn, in Schiller’s case, from Kant’s critique of aesthetics to the idea of aesthetics as critique. (shrink)

El artículo aborda la pregunta por la tarea de la memoria histórica en Colombia desde una perspectiva filosófica, concentrada en los retos epistemológicos y éticos derivados de la elaboración e implementación de iniciativas de memoria en contex- tos de experiencia traumática. Se busca presentar y analizar estos retos desde las consecuencias conceptuales que los contextos traumáticos le plantean a los procesos de elaboración de memoria y a la práctica de escucha de testimonios provenientes de experiencias traumáticas. Se examinan los modos (...) para comprender, desde la filosofía, un aspecto de la tarea de la memoria que puede pasar desapercibido, con el propósito de imaginar e identificar cursos de acción y estrategias de escucha más responsables, inclusivas y plurales. (shrink)

En sobre el arte moderno vemos a Klee en la difícil posición de un artista que quiere insistir en la capacidad de sus obras para hablar por sí mismas; pero que sabe, a la vez, de las dificultades que el público puede encontrar para aproximarse por primera vez a composiciones que desafías supuestos ya arraigados acerca de la obra de arte. Este texto es, por tanto, junto con todos esos gestos artísticos que son las obras de Klee, una invitación a (...) mirar de otra manera, a dejar que las obras nos interpelen y a participar del diálogo que ella inauguran. (shrink)

This paper proposes to reflect self-critically on an ongoing research project entitled “Grammars of listening,” which started as a philosophical approach to the question of listening at the site of trauma and the challenges this kind of listening poses to our conceptions of memory and history, and has recently shifted to asking about the possible limitations to such a reflection when confronted with a decolonial perspective on temporality. I start by presenting a conceptual background for my inquiry, and asking what (...) kind of listening is required when trauma is considered as a colonizing form of violence – that is, when its effects are not only understood as an assault on life but on the conditions of production of sense that make life legible. Following the kind of challenges that such an understanding of trauma poses to the responsibility to listen to its testimony, the paper moves on to propose that only a decolonial approach to listening can truly do justice to the task of rendering testimonies of traumatic violence audible. By decolonizing the frameworks that organize and determine colonial and colonizing distributions of sense, I propose that grammars of lo inaudito understood as decolonial grammars contribute to resisting and disorganizing the criteria for legibility and audibility that colonizing forms of violence not only institute but constantly actualize in their attempt to perpetuate their silencing power.1. (shrink)

RESUMEN El artículo aborda la pregunta por la tarea de la memoria histórica en Colombia desde una perspectiva filosófica, concentrada en los retos epistemológicos y éticos derivados de la elaboración e implementación de iniciativas de memoria en contex tos de experiencia traumática. Se busca presentar y analizar estos retos desde las consecuencias conceptuales que los contextos traumáticos le plantean a los procesos de elaboración de memoria y a la práctica de escucha de testimonios provenientes de experiencias traumáticas. Se examinan los (...) modos para comprender, desde la fi losofía, un aspecto de la tarea de la memoria que puede pasar desapercibido, con el propósito de imaginar e identificar cursos de acción y estrategias de escucha más responsables, inclusivas y plurales. ABSTRACT The article addresses the task of historical memory in Colombia from a philosophical perspective focused on the epistemological and ethical challenges posed by the design and implementation of memory initiatives in contexts of traumatic experience. It presents and analyzes those challenges on the basis of the conceptual consequences that traumatic contexts have on processes of elaboration of memory and on the prac tice of listening to testimonies arising from traumatic experiences. The study also examines ways to understand philosophically an aspect of memory that might go unnoticed, in order to imagine and identify more responsible, inclusive, and plural courses of action and listening strategies. (shrink)

El artículo se propone analizar la relación entre violencia y ley en la filosofía temprana de Hegel, rastreando el concepto de positividad en los textos de juventud en paralelo con el análisis de la libertad absoluta y el terror en la Fenomenología del Espíritu. Se plantea como tesis central que las nociones de desaparición y terror, presentadas en este artículo como dos momentos, diferenciados, en el análisis de dicha figura de la conciencia en la Fenomenología, no son otra cosa que (...) las caras más extremas, llevadas hasta sus últimas consecuencias en el mundo práctico, de lo que Hegel en sus escritos tempranos había ya desarrollado como las dos caras de la positividad. Las herramientas conceptuales que Hegel desarrolla a lo largo de sus escritos de Frankfurt, y que son puestas a prueba en la Fenomenología, resultan útiles para comprender el aspecto crítico de lo que Hegel presenta como el riesgo de una violencia radical, alojada en el corazón de una interpretación paradigmáticamente moderna de la soberanía, y de sus desarrollos conceptuales e históricos en las nociones modernas de derecho y acción de Estado que la presuponen. (shrink)

Este texto se propone responder a la pregunta acerca de la relación entre estética y filosofía de la historia a partir del examen de las teorías estéticas de Winckelmann (mediados del s. XVIII) frente a las reflexiones acerca de la historia de Burckhardt (finales del s. XIX), atravesadas ambas por el significado que adquiere en cada una de ellas el concepto de lo clásico. La idea es mostrar cómo una historia del arte como la de Winckelmann, cuyo criterio es el (...) arte griego como canon, trae necesariamente consigo una filosofía de la historia que la sustenta y la hace posible; a la vez que una reflexión sobre la historia como La de Burckhardt, que se presenta a sí misma como una respuesta a la tradición neoclásica y romántica que la precede, refleja tras de sí un pensamiento estético propio. (shrink)

Este texto se propone responder a la pregunta acerca de la relación entre estética y filosofía de la historia a partir del examen de las teorías estéticas de Winckelmann (mediados del s. XVIII) frente a las reflexiones acerca de la historia de Burckhardt (finales del s. XIX), atravesadas ambas por el significado que adquiere en cada una de ellas el concepto de lo clásico. La idea es mostrar cómo una historia del arte como la de Winckelmann, cuyo criterio es el (...) arte griego como canon, trae necesariamente consigo una filosofía de la historia que la sustenta y la hace posible; a la vez que una reflexión sobre la historia como La de Burckhardt, que se presenta a sí misma como una respuesta a la tradición neoclásica y romántica que la precede, refleja tras de sí un pensamiento estético propio. (shrink)

Se mostrará cómo el pensamiento sobre lo trágico como género literario pero, más allá de ello, como metáfora de las dualidades características de la modernidad, jugó un papel fundamental en la configuración y el desarrollo del pensamiento de ambos autores. Tanto para Schiller, como para el joven Hegel, la tragedia se convirtió en el marco teórico y el espacio de referencia de una propuesta que, en el primer caso, intenta recuperar la posibilidad de la libertad del hombre en el mundo (...) y, en el segundo, interpretar el movimiento del pensamiento en la realidad. A lo largo del texto se destacarán tanto las similitudes como las diferencias entre ambos autores a partir de la manera como cada uno comprendió y asimiló lo trágico a su propia reflexión. (shrink)

RESUMEN El pensamiento y las prácticas sociales de los atenienses de la Época Clásica se hallaban jerarquizados en favor de los varones, que se consideraban superiores naturalmente y con capacidad y derecho a gobernar en la polis y en la casa. Se muestra cómo el Agamenón de Esquilo cuestiona la naturalización de esta superioridad mediante el personaje de Clitemnestra, quien actúa, piensa y habla como varón, y muestra que matar a un familiar, cambiar de pareja, luchar por el mando se (...) justificaban si lo realizaba Agamenón. ¿Por qué se condenaban estas acciones cuando eran llevadas a cabo por Clitemnestra? ABSTRACT The thought and social practices of Athenians during the Classical period were hierarchized in favor of males, who were considered naturally superior and endowed with the capacity and right to rule the polis and the home. The article shows how Aeschylus' Agamemnon questions the naturalization of that superiority through the character of Clytemnestra, who acts, thinks, and speaks like a man, and shows that killing a family member, changing partners, and fighting for power were justified if Agamemnon did those things. Why were such actions condemned if Clytemnestra carried them out? (shrink)

This is an introduction to a special section consisting of articles by Bernard Freydberg, Claudia Baracchi, and Charles Scott on the contributions of John Sallis to Continental Philosophy, followed by Sallis’s response. These papers were all presented as part of the session Contributions to Continental Philosophy: John Sallis at the annual meeting of the Society for Phenomenology and Existential Philosophy in Eugene, Oregon, in October 2013.

Resumen En esta conversación, María del Rosario Acosta y Jean-Luc Nancy reflexionan sobre los distintos registros de la palabra "murmullo" y la relación que puede establecerse entre cada uno de ellos y la pregunta por la crítica política y de lo político en el pensamiento de Nancy. El aspecto sonoro del murmullo permite acercarse, por un lado, a una reflexión sobre la circulación del sentido en términos de resonancia. Conduce también a la pregunta por la singularidad de la (...) experiencia de la escucha en la constitución de ser-en-común, y por el papel del testimonio -y la desaparición de espacios para su escucha- en medio de las múltiples violencias que afectan nuestro presente histórico. Nancy revisa algunas de sus posturas anteriores frente a estas preguntas, profundiza en otras, y trae a colación temas nuevos que no se encuentran desarrollados en otros de sus escritos. Como texto inédito, esta conversación es un homenaje a su voz en el contexto de su muerte reciente. Nos recuerda que el murmullo de su pensamiento seguirá circulando entre nosotres.In this conversation, María del Rosario Acosta and Jean-Luc Nancy reflect on the different registers of the word "murmur" and the relationship that can be established between each of them and the question of the political and political criticism in the thought of Nancy. The sound aspect of the murmur allows us to approach, on the one hand, a reflection on the circulation of meaning in terms of resonance. It also leads to the question of the uniqueness of the experience of listening in the constitution of being-in-common, and of the role of testimony -and the disappearance of spaces for listening to it- during the multiple violence that affects our historical present. Nancy reviews some of his previous positions on these questions, delves into others, and brings up new themes that are not developed in other of his writings. As a previously unpublished text, this conversation is a tribute to his voice in the context of his recent death. He reminds us that the murmur of his thoughts will continue to circulate. (shrink)

This paper proposes a reading of Walter Benjamin’s “The Storyteller” in connection to what Nelly Richard, in her diagnosis of traumatic forms of violence, has called “catastrophes of meaning.” Written, like Freud’s theory of trauma, in the wake of the first World War, I argue that Benjamin sees in storytelling the experience of an imparting or communication (Mitteilung) capable of conveying trauma without betraying its paradox—and thus, without either interpreting its excesses as meaningless or reducing its absences to mere silences. (...) Storytelling and the community of listeners it both depends on and institutes with its imparting, develops the possibility of a grammar of listening that would attend to what Richard diagnoses as the silences in traumatic testimony, the moments of rupture and breakdown that communicate the truth of its experience. Reading Benjamin along with Richard, the paper argues that Benjamin’s theory of storytelling is an attempt to search out new ways of truly listening to the fractures and shattering of language resulting from traumatic forms of violence, rather than merely filling the gaps left by their discontinuities and absences of “meaning.”. (shrink)

RESUMEN Este artículo propone un recorrido autocrítico por el proyecto "gramáticas de la escucha", para mostrar su potencial descolonizador, así como los límites con los que el proyecto se topa en su confrontación con una mirada descolonial. La primera parte del texto explora el contexto teórico que da origen al proyecto, a saber, la dilucidación de los retos epistemológicos y estéticos a los que se enfrenta la tarea de la escucha en el trabajo en memoria histórica con testimonios, atravesado por (...) un análisis filosófico de lo que la autora describe como una "violencia traumática" en tanto "violencia colonizadora". La segunda parte propone confrontar esta perspectiva y los alcances teóricos del proyecto con lo que la autora propone como dos estrategias para la "descolonización de la escucha", a saber, la invención de la historia y la resistencia de la memoria. ABSTRACT This paper engages in a self-critical reflection on the limits and decolonial potential of the project advanced by the author, entitled 'grammars of listening'. In the first part, the author explores the theoretical context that frames said project, namely, the analysis of the epistemological and ethical challenges that result from the task of listening to testimonies when working on historical memory. This involves a philosophical inquiry into the concept of traumatic violence as a "colonizing" form of violence. The second part of the paper examines the extent to which the project on grammars of listening holds under the scope of a decolonial look, and proposes two possible strategies for a "decolonization of listening," namely, the invention of history and the resistance of memory. (shrink)