Levinas: lo metafísico en la filosofía de la liberación.

It is assumed that the philosophy of liberation (PL) only existed as a collective tendency until approximately 1985; and that some of its items--such Cerutti's polemic with Dussel--lost with time the validity of its terms. Between 1971 and 1985 there were several tendencies: we distinguish the populist (Cullen, Casalla, Kusch, Fornari), the Marxist (Ardiles, Parisi, Cerutti, Santos) and the Christian spiritualist (Scannone and Dussel). The latter is the one that strongly incorporated Levinas. An author who insisted on the other as an expression of the Other as Infinite, as a vehicle of the presence of God. And who rejected notions such as those of history and politics as spaces of absorption of individuality, which he conceives as "separated" in its singular interiority. These are terms that Lacan's psychoanalysis clearly rebuts, there being no defined "separation" with others, insofar as they are constituents of any subject. Dussel proposes the "exteriority" to totality, first the Heideggerian and then the Marxian dialectic: this, since he assumed the "analectic", which he later abandoned. But even in his later appeal to Marxism, Dussel continues to uphold the idea of "exteriority", a notion of a clearly metaphysical nature that we understand to be incompatible with the appeal to the social-scientific analysis attempted by Marxism (which has a philosophical dimension, but certainly an anti-metaphysical one). We understand the category of "totality" as necessary to the conception of Marxist dialectics, of great epistemic utility, and excluding the idea of an exteriority to the radical immanence of what exists. [ABSTRACT FROM AUTHOR]