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Diálogos de pensamiento crítico
No full textEste libro incluye las ponencias presentadas en el Seminario de 'Teoría Crítica y Ciencias Sociales', organizado por la Dirección de Investigación de la Facultad de Ciencias Sociales de la Universidad de Chile, realizado en junio del 2008 en la Facultad de Ciencias Sociales
Sin riesgo no hay conocimiento
Full text linkEste artículo pone en el punto de mira una pequeña reflexión de Ernst Bloch desarrollada en un libro titulado Avicena y la izquierda aristotélica. El artículo usa este texto como cañamazo para desarrollar algunas reflexiones que van más allá del texto de Bloch, pero que al autor le parecen estar en consonancia con las ideas de este filósofo. Hay dos líneas fundamentales en la filosofía, ambas desarrolladas a partir de Aristóteles. Bloch entiende, como no podía ser de otro modo, que solo la denominada “izquierda” aristotélica es la verdaderamente filosófica, por cuanto defiende un pensamiento libre, sin coacciones ni restricciones, mientras que la otra línea compromete la filosofía misma por sus compromisos con intereses ajenos a ella. Entendemos que la modernidad recoge este testigo y lo lleva adelante, a pesar de las dificultades encontradas. Se trata, por tanto, de un canto a la libertad filosófica y un homenaje a cuantos han puesto en riesgo su vida misma en esta empresa. Solo en el fondo de la filosofía se halla la libertad. Esto conlleva, a veces, a riesgos.
This article highlights a small reflection by Ernst Bloch developed in a book entitled Avicenna and the Aristotelian Left. The article uses this text as a canvas to develop some reflections that go beyond Bloch’s text but that seem to the author to be in line with the ideas of this philosopher. There are two fundamental lines in philosophy, both developed from Aristotle. Bloch understands, how could it be otherwise, that only the so-called Aristotelian “left” is the truly philosophical one, insofar as it defends free thought, without constraints or restrictions, while the other line compromises philosophy itself due to its commitments to interests oblivious to it. We understand that modernity picks up this witness and carries it forward despite the difficulties encountered. It is therefore a hymn to philosophical freedom and a tribute to those who have put their very lives at risk in this work. Only at the bottom ofphilosophy is freedom found. This sometimes carries risks
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
The pornography by the critical program
Full text linkSusan Sontag escribió un polémico artículo
sobre la pornografía: “The pornographic
Imagination” en el que hace una referencia
a Hegel. Hegel cambia radicalmente
el modo de entender el quehacer filosófico
y así inaugura, a su entender, un nuevo lenguaje
post-religioso que abre posibilidades
hasta entonces desconocidas a la cultura occidental.
El concepto de negatividad es central.
La pornografía es un ejercicio radical de
negatividad. El sujeto recorre un camino de
aprendizaje doloroso pero necesario para llegar
a su liberación. Por esta vía “crítica” van
a discurrir autores como Freud, Sartre, Derrida
o Genet que presentamos brevemente
en este artículo de la mano de SontagSusan Sontag wrote a controversial article
about pornography: “The pornographic
Imagination” in which she refers to Hegel.
Hegel radically changes the way of understanding
the philosophical task and thus
inaugurates, in her understanding, a new
post-religious language that opens possibilities
hitherto unknown to Western culture.
The concept of negativity is central. Pornography
is a radical exercise in negativity. The
subject travels a painful but necessary learning
path to reach their liberation. In this
“critical” way, authors such as Freud, Sartre,
Derrida or Genet are presents briefly in this
article coming from the hand of Sonta
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Hegel: el largo camino hacia su filosofia
Full text linkThis paper analyses Hegel's philosophical journey from Frankfurt (1797) to Jena (1804/5), before the elaboration of his definitive system. It concentrates on his efforts to create a philosophical «system» and within its outline it focuses above all on the first part, that is, his Logic and Metaphysics. This is a difficult stage to study because Hegel was aware that the «truth» itself of philosophy depended on the very same structure of the system. Since everything depended on the type of system, there was no truth out of it. It is essential to regard this period of Hegel's work as the necessary path towards his definitive system which came soon after.En este artículo seguimos el camino filosófico de Hegel desde Frankfurt (1797) hasta Jena (1804/5), es decir sin llegar hasta el final de Jena. Nos fijamos sobre todo en sus esfuerzos para elaborar un «sistema» filosófico. Y dentro de sus esbozos de sistema nos fijamos sobre todo en la primera parte del mismo: en la Lógica y Metafísica. Se trata de una etapa difícil porque Hegel es consciente de que de la estructura del sistema depende la «verdad» misma de la filosofía que se presenta en él. No hay verdad fuera del sistema; todo depende del tipo de sistema. Esta época es necesario comprenderla como el camino necesario hacia su sistema definitivo que vendrá poco después. En este artículo nos quedamos pues a las puertas del mismo
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