Search

The article titled "Education in the University: Inhabiting the Urgencies of the Plot that Sustains Us" is an editorial written by María Graciela Di Franco and published in the journal Praxis Educativa. The article addresses the importance of rethinking the relationships between education and society, as well as the need to achieve a fair and equitable education. Two conceptions of social justice are discussed: equality of opportunities and equality of positions. The importance of educational policy as public policy is highlighted, and academics and activists are urged to work together to produce transformations in society. [Extracted from the article]

In a stage of large-scale development of the new technologies information and communication, in the midst of the rise of social networks, the mass media globalized by the Internet, the debate on the epistemological construction of decolonial Communication arises. However, not every decolonial proposal means by itself to be critical and liberating, it will depend on the possibility of a concrete praxis, in that search path between that theoretical-practical relationship, a capable communication tool is analyzed of social transformations "the dialogue", from the revaluation of the decolonial communication thought of great Latin American social revolutionaries such as: Freire, Rodriguez and Martí. [ABSTRACT FROM AUTHOR]

The article "Presentation" of the magazine "Utopía y Praxis Latinoamericana" addresses the rights of peoples from an intersectional perspective in Latin America. It questions Eurocentrism, patriarchy, racism, and anthropocentrism as oppressions that affect individuals and peoples. The dossier includes research papers from various Latin American countries, such as Panama, Brazil, Uruguay, Argentina, and Chile, which address the issues of oppressions from different dimensions. In addition, book reviews are presented on topics such as the rights of transnational companies, the history of education in Argentina, and society during the pandemic. [Extracted from the article]

The university educational inclusion-IEU, represents a great socio-cultural challenge for Latin America, since its implementation has been marked by theoretical deconceptualization and reconceptualization, producing inadequate praxis for entering the system, tendentious measures of attention to diversity, application failed with traditional curriculum and absence of inclusive teacher training for psychopedagogical practice. For this reason, from this article it is intended from a documentary narrative, to reflect on the state of the art, combined with a proactive approach on inclusive education in the universities of the region. The development and social coexistence is an ineffable function of the university as a mediator of knowledge constructs, it is necessary then, to attend to multiculturalism, the university curricular transformation to go to a critical psych-pedagogy with a multi-diverse and integrative approach. To achieve these purposes, the university requires the high political-legal commitment of governance, an adaptable, flexible and mimetic curricular model to the various sociocultural contexts and the use of technologies as support for inclusiveness. [ABSTRACT FROM AUTHOR]

The article aims to analyze the problem of social conflicts from a critical-reflexive perspective. To achieve this end, the article focuses on the following aspects: 1. The theoretical dimension of social conflicts, taking into account that these can be defined as existing contradictions at the family, interpersonal, couple or cultural level, which generally lead to in episodes of violence, moved by clashes of interests, negatively modifying social structures. 2. The issue of social conflict in Latin America, a scenario that, given its high levels of inequalities, has specific connotations, producing permanent tensions and constant demands for improvements in living conditions, given the failures of the democratic State. 3. The need for dialogue, education and other strategies required as instruments for conflict resolution, for denouncing contexts of marginalization and exclusion of identities, which can be achieved through an educational, formal and informal praxis, which guide to the resolution of social problems. The method used for the elaboration of the investigation is the hermeneutic-documentary. It is concluded in the possibility of moving from conflictive scenarios towards a culture of peace, respect and tolerance. [ABSTRACT FROM AUTHOR]

I present here the topic of the Dialogue of Knowledge as the structuring of a political alliance between the university world and the popular movements. It begins with a brief memory of some elements that have been present throughout the Latin American-Caribbean regional history in this effort that is not new, but has had important contributions between the end of the 20th century and so far in the 21st. I analyze the characteristics and components of this Dialogue of Knowledge from the principles of interculturality from the unity of the political and the epistemic and from the proposal to start from the option for a specific epistemic-political place: the praxis of popular struggles for the life. Finally, I highlight the importance of deepening this path for the strengthening of popular organizations and struggles and for the realization of a popular and decolonizing path for our universities. [ABSTRACT FROM AUTHOR]

The article presents the progress of a cartography of educational and pedagogical initiatives in Latin America that contribute to the construction of social justice in educational scenarios. The research that originates it developed diálogos de saberes with educators who build just emancipatory praxis and who are committed to building other educational realities in which decolonized, depatriarchalized and decapitalized individual and collective subjectivities are formed in their ways of thinking and acting. The guiding thread of these reflections is the stubborn hope that another world and, therefore, another education is possible, by denaturalizing injustices, breaking structurally installed binarisms and inequalities and, from the subjective power, weaving in the micropolitical daily life of the classroom and the institutions, just praxis. [ABSTRACT FROM AUTHOR]

The document is a presentation of the magazine Utopía y Praxis Latinoamericana, in which the author, Juan Pablo Gonnet, reflects on his participation in a dossier dedicated to the book "La gran Transformación de la Sociología" by Esteban Torres. It highlights the importance of discussion and criticism in the production of sociological knowledge, as well as the relevance of the articles gathered in the dossier that offer new proposals in the analysis of social reality. It also emphasizes the importance of written discussion as a scientific practice in the social sciences, highlighting the need for criticism and the exchange of ideas for scientific advancement and intellectual progress. The importance of publications and their discussion in the construction of knowledge is mentioned, and the importance of reviewing and discussing publications to stimulate the development of scientific research and the construction of knowledge-producing communities is highlighted. [Extracted from the article]

Thinking and rethinking pedagogy in our America continues to be a great task for those of us who care about philosophizing committed to the struggles of always, so designing an educational proposal is vital for the peoples of the South, who continue to seek political alternatives to the cruel reality in which they still find themselves, therefore, returning to the contributions of Freire's pedagogical thought is to rediscover ourselves with a type of pedagogy that contributes to drawing new spaces for the process of social and educational transformation that our communities yearn for. In this sense, from a hermeneutic methodology, the purpose of this research is to analyze Freire's pedagogy from his ideas about autonomy, hope, otherness and decoloniality that allow generating some reflections for the ever-current debate of contemporary pedagogical ideas in our America. In conclusion, it can be highlighted that the legacy that the Freirean pedagogical ideology leaves us is an invitation to assume from autonomy and hope, to an academic commitment from an ethics of otherness whose pedagogical praxis seeks to contribute to the socio-educational process that is lived in the community. region for the construction of a more just, plural and free society. [ABSTRACT FROM AUTHOR]

The article addresses the reception of Marxist thought in the philosophy of Franz Hinkelammert. In particular, it is analyzed his interpretation of the Marxian critique of religion as a critique of the terrestrial gods that subordinate the human being. To Marx, on the contrary, the human being is the authentic and sole supreme divinity. This perspective can be already found in Marx's early writings, and then it develops in a line of continuity in the critique of the commodity fetishism, in the framework of Political Economy. In Capital, the Marxian critique leads to the conception of a humanism of praxis, which recognizes the social and natural other as a condition of possibility of individual and collective life and condemns the "murder of the brother" as a crime that leads to suicide. [ABSTRACT FROM AUTHOR]

Several facets are covered in Franz Hinkelammert's intellectual itinerary, in order to highlight his place in Latin American thought, two early contributions are highlighted, from his work in Chile, to indicate how these approaches are recovered and developed in depth in the later work, in particular, the connection is established between his studies on mercantile, money and capital fetishism (pioneers in the region), the original notions of transcendental illusion and feasibility criterion, and his proposal for a humanism of praxis (assumed as a point of arrival for various discussions). [ABSTRACT FROM AUTHOR]

The focus of this work is on Franz Hinkelammert's thesis of historical materialism as real life phenomenology, developed within the framework of a theoretical and critical effort for the reconstitution of critical thinking. Faced with orthodox, structuralist and mechanistic readings of the Marxist tradition, a heteorodox, humanistic and dialectical reading is carried out, which, based on the humanistic praxis of the humanism of praxis -place of enuntiation of Marx and Hinkelammert, among others-recovers the human as the presence of an absence, which disputes the status of demiurge of the real to the inertia of structures. [ABSTRACT FROM AUTHOR]

Te objective of this paper is to contribute to the current theoretical and conceptual debates that address the technopolitical phenomenon. Specifically, it addresses the processes of appropriation and use of information and communication technologies that the new indigenous movements carry out in the Latin American continent, whose central purpose is to confront the colonial matrix of power that governs the functioning of the modern-modern-colonial-capitalist world system. It is found that technopolitics emerges as a praxis of antagonistic struggle in contexts of intercultural conflict, which demands the design of research agendas that attend to the specificity of local processes that, "from below", dispute the meaning of interculturality. [ABSTRACT FROM AUTHOR]

The article presents a forum on Latin American praxis. Topics include queer theory's conceptions of the body and sexuality, the associations between sexuality, the body and genitality that are typical of both queer and nonqueer Anglo-European criticism, and the activism of the Galán Family which is a transgender movement in Bolivia.

The article introduces various reports within the issue on topics, including the genealogy of queer theory's circulation in Latin America, critical appraisal of the relationship between queer studies and decolonial praxis, and poems on gendering and bodying.

Utopía y Praxis Latinoamericana is an international journal of philosophy and social theory that was born in response to the situation of political conflict in Latin America. Its objective is to promote philosophical analysis and historical interpretation of culture and social sciences, as well as to create new actors and scenarios for critical theory and effective social change. In addition to the journal, the editorial project includes the creation of an electronic directory and a database of institutions and researchers, as well as the formation of an international network of Ibero-American and Caribbean philosophy. The journal is published under a Creative Commons license. [Extracted from the article]

In the course of the 20th century, left-libertarian thought and praxis never ceased to be present in Latin America, even during the most difficult years of competition with Marxism-Leninism and of military repression. But it was above all from the 1990s onwards that particularly original kinds of libertarian thought and praxis began to flourish there. Alongside more or less renewed versions of classical anarchism, new forms of praxis and analysis emerged at the end of the 20th and beginning of the 21st century; from Mexican neo-Zapatism to a part of Argentina's piqueteros to some expressions of Brazil's sem-teto movement, many new movements and ideas have developed in the last two decades. These new movements are at the same time remarkably libertarian and by no means reducible to the very honourable but somewhat too restrictive label 'anarchism'. In fact, many of them are clearly 'hybrid', in the sense that they are products of both left-libertarian and Marxist influences. Typically, these Latin American movements share a commitment to principles such as horizontality, self-management and decentralism (which have never been part of Marxism's typical repertoire of practices and principles); moreover, autonomy is a key notion for most of them. Furthermore, spatial practices, territorialisation among them, are proving decisive for many movements and protest actions. The concept of territory is one of those 'geographical' concepts that have been intensely subjected, in recent decades, to strong attempts of redefinition and debugging. In this paper, the territory is fundamentally seen (as a first approximation) as a space defined and delimited by and through power relations, and it is important to see that power (both heteronomous and autonomous power) is exerted only with reference to a territory and, very often, by means of a territory. The kind of power exerted by emancipatory social movements does not constitute an exception to this rule. [ABSTRACT FROM AUTHOR]

The article examines the challenges faced by the author when teaching on the topic liberation theology in an undergraduate Latin American history class. It is argued that Liberation Theology can be used to demonstrate the increased Latin American primacy of the Catholic Church. The class' focus on the laity's and clergy's understanding of praxis, the preferential option for the poor, and Christian Base Communities is addressed.

The article discusses the divergences and convergences between social movements and nongovernmental organizations (NGOs). It relates the views of South African urban activist Richard Pithouse regarding the praxis of NGOs and the self-interest of reactionary popular movements. It also the historical and structural role of NGOs in Latin American countries.

Over the last few years a distinct shift has occurred within the thought of liberation theology's most famous proponent, Gustavo Gutiérrez. Specifically, Gutiérrez has ventured into mysticism. With this movement a fascinating question can be posed: Does the incorporation of mysticism open up a door for dialogue with Latin America's other popular theology, Pentecostalism? Conversely, should Pentecostalism reflexively understand itself historically and theologically as a liberating movement of the poor? Placed together, an emphasis on praxis seems to reveal, at minimum, a common starting point. The methodology of the paper incorporates a detailed historical analysis of Gutiérrez's position on mysticism and moves to the conclusion that the shift in emphasis opens the door, albeit a small crack, to one of the most exciting opportunities to occur within the history of Christianity: the marriage of Pentecostal spirituality with liberating social action. [ABSTRACT FROM AUTHOR]

This paper approaches the concept of "praxis" as stated by Ignacio Ellacuría, examining it in relation with the main concepts that Ellacuría presents in his work. This concept of "Praxis", fundamental at the moment of approaching the topic of historical reality, last and absolute object of the philosophy, needs to be supported by a series of elements that are rescued in this paper. For doing that we will consider some components of this "praxis", its conditions and its place. [ABSTRACT FROM AUTHOR]

This paper analyses the idea of civil disobedience as praxis from the perspective of the Latin American continent. Upon referring to the term civil, the importance of theorizing on the category of civil society is dealt with in unison with the concepts of democracy and praxis. The objective is to explain the justification of civil disobedience in democratic societies and the possibility of extending said disobedience to the field of social praxis beyond the liberal conception. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this work, the author presents an approach to the three central problems of the philosophical thought on education. It is done from a conception of the education understood as praxis, inspired in the thought of Xavier Zubiri and his disciple Ignacio Ellacuria. The later elaborated a philosophy of the historical reality in which the author thinks about anthropology, axiology and the mediations of the education aiming to offer a contribution to a construction of a Latin-American philosophy of education. [ABSTRACT FROM AUTHOR]

Popular culture and its problems has been studied from diverse theoretical referential shelves which include it among the themes necessary to understand a society integrally. This article studies the contributions of Antonio Gramsci, who, from a Marxist heterodox vision, proposes an analysis of the subordinate sectors, which allows us to glimpse its virtues and limitations. The concepts spontaneous philosophy, common sense and philosophy of praxis, spring as fundamental for a theoretical analysis, a transforming political practice, and a necessary review of the analytical tools that classical theories offer, in face of the specific and complex Latin American reality. [ABSTRACT FROM AUTHOR]

Eucharistic theology and praxis during the second millenium has been centralized in the real presence and in the adoration. Vatican II opened an eclesial dimension of the eucharist. More recently, especially in Latin America, the perspective of the Kingdom of God, at the service of life, is opening. This new vision not only recovers that wich was the eucharist in its origins, but also permits the integration of themes such as justice and ecology. By this means, the eucharist is widely related to the Pascal mystery, the Church and the Kingdom of God. [ABSTRACT FROM AUTHOR]

The accomplishments of Latin American social medicine remain little known in the English-speaking world. In Latin America, social medicine differs from public health in its definitions of populations and social institutions, its dialectic vision of "health-illness," and its stance on causal inference. A "golden age" occurred during the 1930s, when Salvador Allende, a pathologist and future president of Chile, played a key role. Later influences included the Cuban revolution, the failed peaceful transition to socialism in Chile, the Nicaraguan revolution, liberation theology, and empowerment strategies in education. Most of the leaders of Latin American social medicine have experienced political repression, partly because they have tried to combine theory and political practice-a combination known as "praxis." Theoretic debates in social medicine take their bearings from historical materialism and recent trends in European philosophy. Methodologically, differing historical, quantitative, and qualitative approaches aim to avoid perceived problems of positivism and reductionism in traditional public health and clinical methods. Key themes emphasize the effects of broad social policies on health and health care; the social determinants of illness and death; the relationships between work, reproduction, and the environment; and the impact of violence and trauma. [ABSTRACT FROM AUTHOR]

During the seventies, many Latin American intellectuals were forced to leave their home countries and sent into exile. By analyzing three cultural journals, namely Encontros com a Civilização Brasileira (1978-82), Cuadernos de Marcha in its second series (1979-85) and Controversia (1979-83), I develop the argument that the exile in Mexico of a Latin American intelligentsia segment, in the context of the Cold War, redirected the political ponderings of dissident intellectual groups toward a course of critical revision and reorganization of both political thought and praxis. Instead of bringing about the stagnation of thought or choking off democratic resistance, the distinctive atmosphere of anxiety, bewilderment, and frantic agitation favored the accumulation of a critical mass. I notice that these journals played an important role as sociability structures in the maintenance of Latin American intellectual networks. Since I am interested in the impact caused by exile in Mexico on the ideological strata and on the political intervention strategies of dissident intellectual groups from Latin America, I analyze texts published in these three periodicals to investigate how they worked as a space for resistance and intervention within the authoritarian context produced by repressive political regimes widespread on the subcontinent during the Cold War. [ABSTRACT FROM AUTHOR]