Este artículo explora el concepto de trauma colectivo y su aplicación en el contexto histórico y social de las sociedades latinoamericanas. La transferencia del término «trauma colectivo» desde el campo del conocimiento psicológico a la esfera social e histórica plantea preguntas sobre su legitimidad y marco conceptual. El estudio examina la fidelidad de esta transferencia conceptual y su relación con la comprensión psicoanalítica temprana de los fenómenos traumáticos. El contexto cultural europeo de finales del siglo xix y principios del siglo (...) xx proporcionó la base para teorizar las consecuencias de experiencias intensas y violentas, lo que resultó en el concepto de «neurosis traumática», influenciado significativamente por el trabajo de Freud. El artículo discute la apropiación de herramientas psicoanalíticas en la crítica histórica y cultural para comprender eventos que desafían marcos tradicionales y la inteligibilidad social, como el Holocausto. La noción del trauma como una fuerza enigmática y recurrente en la experiencia histórica se explora a través del enfoque de los estudios del trauma. El artículo pone de relieve a destacados y destacadas académicas en este campo y su uso de conceptos psicoanalíticos, demostrando la preservación y aplicación significativa de estas nociones en la comprensión de fenómenos históricos y colectivos. Al acortar la brecha entre las experiencias psicológicas individuales y los traumas colectivos, los estudios del trauma ofrecen un enfoque único para interpretar y representar eventos que resisten las narrativas históricas tradicionales. (shrink)

The aim of this article is to problematize, from a sociopolitical and psychoanalytic point of view, the current rise of the new rights, especially in Latin America. Although this extremist renaissance is loosely and indicatively referred to as fascism, we believe that, after careful analysis, today’s far-rights are not simple repetitions of the fascisms of the s. XX. It is about an unprecedented governmentality and ideology that, on the one hand, is not reduced to neoliberalism and, on the other hand, (...) surpasses the European-Anglo-Saxon alt-right and contemporary libertarianism. We give it the particular name of liber-fascism, to the extent that it brings a new mode of political subjectivation: the defender of himself. We divide the text into two sections. In the first, we discuss the sociopolitical particularities of liber-fascism: the emergence of a social ontology of the defender of himself that conceives of the capitalist market as an instance to be defended using false news, conspiracy theories and, of course, organized violence. In the second, we clarify the functioning of the liber-fascist unconscious by analyzing the peculiarity of its fantasy: it is an ideology that, in its relationship with others, uses violence no longer as a simple means, but as a vehicle for jouissance. (shrink)

"Alterity and Criticism: Retracing Time in Modern Literature" argues that the role of time in canonical literature underlies the experience of alterity and requires a new hermeneutic to clarify how the self emerges in literary texts. Romantic poetry from Goethe to Shelley and the modern prose tradition from Flaubert to Butor constitute different traditions but also indicate, on a textual basis, how alterity is crucial to reading, thus encouraging us to interpret literary texts in terms of the related concerns of (...) self, other and time. This volume engages in discussions of cultural semiotics and late phenomenology, and provides insights into how modern literature provides one way of assessing the possibility of World Literature for our own time. It will be of interest to students and scholars of both literature and philosophy. (shrink)

After describing man as existence and its implications, this book explores the meaning of knowledge and truth in terms of existential thinking. Next, it develops the concrete notion of human freedom, implied in existence, and man's fundamental intersubjective attitudes of hatred, indifference, love, and justice. In the final chapter it raises the problem of man's metaphysical dimension and the existence of God.

This book is an attempt to interpret man's religious existence, an inter pretation for which some of the groundwork was laid by the author's book PHENOMENOLOGY AND ATHEISM (Duquesne University Press, 2nd impression, 1965). That work explored the "denial" of God by the leading atheists and came to terms with the most typical forms assumed by their "denials". Nevertheless, I am not an adherent of atheism. The reason why it is possible to agree with many "atheists" without becoming one of (...) them is that man can misunderstand his own religiousness or lapse into an inauthentic form of being a believer. What many "atheists" unmask is one or the other form of pseudo-religiousness which should be unmasked. On the other hand, I have also constantly refused to identify religiousness with such inauthentic forms and to define it in terms of those forms - just as I refuse to identify the appendix with appendicitis, the heart with an infarct, the psyche as a disturbance, and marriage as a fight. The book offered here has been written since the rise of the radical "God is dead" theology. This "theology" without God has often been presented as the only form of theological thought still suitable for "modern man". As the reader will notice, I reject the brash facility with which some "modern men" measure the relevance of "anything" by its "modernity". (shrink)

Twenty-nine philosophers from Plato to William Luijpen are represented by selections varying from three to twenty-two pages in length. The selections and their proportions are simply too idiosyncratic. Why should Stephen Strasser get twenty-two pages while Plato, Aquinas, Descartes, and Hume manage only twenty-nine total pages among the four of them? Most of the classical philosophers are represented by mere snippets; Kant is high man with fifteen pages of text—and even these are broken up into seven sections. The issue (...) is not simply number of pages: after all, Leibniz' Monadology would have fit in less space than that accorded to John Peters. This is not to denigrate Peters, who was an exceptionally good philosopher; but the beginning student should be exposed to Leibniz, Hegel, and Marx before he is exposed to Peters. Or he should at least be exposed to Smart, Feigl, or some other contemporary naturalistic viewpoint along with Peters, Teilhard de Chardin, and Merleau-Ponty. How, for example, can one begin to appreciate the task Merleau-Ponty has set for himself in philosophical psychology unless one has become familiar with the behavioristic and reductionistic positions Merleau-Ponty is defining himself over and against? The bibliographies in the first part of the book are inadequate.—E. A. R. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Taking Sides: Clashing Views in Death and Dying ed. by William J. Buckley and Karen S. FeldtZoe BernatskyTaking Sides: Clashing Views in Death and Dying Selected, edited, and with introduction by William J. Buckley and Karen S. Feldt new york: mcgraw-hill, 2013. 576 pp. $63.00If you are searching for a textbook that inspires students to think critically by examining diverse positions around contemporary bioethics issues related to death (...) and dying, Taking Sides: Clashing Views in Death and Dying is an engaging and effective learning tool that is well structured and a compelling read. As part of a series of Taking Sides textbooks, this volume examines eighteen issues clustered around seven themes: (1) end-of-life decision making; (2) caregiver end-of-life decision making; (3) treatment requests and decisions regarding pain and futility; (4) assisted suicide; (5) determining definitions of death; (6) hospice, policy, and costs of dying; and (7) dying and death as cultural performances. Units for each theme include an introduction, pro and con arguments, a summary, and a list of additional resources.The book offers a wealth of wisdom through thought-provoking scenarios, forward-looking themes, and scholarly articles. Readers are presented with real-life controversies, such as how depression or advanced directives influence the [End Page 214] end-of-life decision-making process, and how advocates affect the quality of end-of-life care. Other topics covered include the right to effective pain management, the use of palliative sedation for intractable symptoms, and withholding or withdrawing futile treatment including artificial nutrition and hydration. Also debated are concerns surrounding the provision of assisted suicide and the criteria for establishing brain death; issues regarding access to hospice; the impact of identifying with a specific religious orientation; and the reception of culturally competent care.Individuals are often forced abruptly into end-of-life decisions without time for extensive reflection about the meaning of life and death. The weightiness of the outcomes and the intensity of the experience, combined with the apprehension so many of us feel about death and dying, can overwhelm individuals and families. This book promotes thoughtful deliberation about such matters from both professional and personal perspectives. The inclusion of a section on caregiver decision making that highlights compassion fatigue is a unique and valuable contribution to the overall topic. Social, cultural, and religious influences that increase comfort (or pain) in dying patients and the unique experience of grief for those who remain are also given attention.The greatest strength of this text is the “Taking Sides” approach, which introduces the reader to divergent positions on ethical issues. The articles are well selected from recent scholarship and orient readers who may be unfamiliar with medical and ethical terminology and concepts. The presentation of contradictory positions demonstrates the true-to-nature complexity of ethical decisions and inspires the reader to further reflection, and the extensive list of resources provides a rich opportunity for further study. The book is an easy read, and the units and themes can be surveyed independently, making it a helpful resource for introductory courses on moral theology or ethics; a digital “Instructor’s Resources Guide” provides sample questions for academic purposes. Since death and dying is a universal issue, the anticipated audience is extensive.While this text provides an excellent introduction to the ethical dilemmas around death and dying, there are particular areas that are not addressed, such as decision-making in the case of neonates, children, or those with preexisting psychiatric disorders or other disabilities. A valuable addition to the book would have been the presentation of a framework for dealing with the complex challenges of death and dying, such as the virtue ethics framework offered by Lydia Dugdale in the 2015 publication Dying in the Twenty-First Century. But although the book does not add new material to existing debates, the clarity with which it presents each argument will help to orient those less familiar with bioethical issues. [End Page 215]Zoe BernatskyNewman Theological CollegeCopyright © 2016 Society of Christian Ethics... (shrink)

Fenomenologische studie van het begrip rechtvaardigheid, waarin een tussenweg gezocht wordt tussen rechtspositivisme en natuurrecht.