El trabajo cuestiona críticamente cierta visión extrema y unilateral apreciable en Adorno y Horkheimer al juzgar la relación de la industria cultural con la música. Es cierto que hoy prácticamente toda actividad humana se encuentra condiciona¬da por el mercado y que la música no es una excepción. Ella también es portadora de valor de cambio que tiende a ser dominante en los marcos de la industrial cultural. Pero es plausible que dentro de las industrias culturales mismas se empezara (...) a hacer una distinción entre los bienes culturales producidos por razones meramente comerciales y aquellos producidos por razones más artísticas. Un público demandante de obras de valor artístico, aun cuando pueda ser minoritario y estar inmerso también él en el mercado, condiciona de cierta manera la propia producción cultural, o, al menos, un segmento de ella. Esta posibilidad real no era muy reconocida por los autores de la “La industria cultural”. Según su lógica, como nada puede sustraerse a la industria cultural y como ésta compulsa a la prevalencia del valor de cambio o comercial y a la casi supresión de cualquier otro valor, entonces el arte, el verdadero arte, terminaría por desaparecer, sucumbiendo ante una lógica no interesada en su conservación o crecimiento, sino sólo en la maximización de ganancias a toda costa. Los hechos han contradicho esta conclusión. La relación de la música con la industria cultural, igual que las monedas, tiene dos caras. No basta con reconocer sólo la parte negativa, la que busca alienar las obras con tal de convertirlas en sólo mercancías. Es imprescindible tomar en cuenta también la posibilidad más que comprobable de que piezas con excelente factura estética surjan también en los marcos de esta industria. El asunto radicaría en develar las condiciones que lo posibilitan. El mercado, si bien puede favorecer la generación de productos pseudoculturales de escaso o nulo valor artístico, también se constituye en la única vía, dentro de la sociedad de consumo, por medio de la cual lo genuinamente valioso se convierte en patrimonio común. (shrink)

El artículo tiene como finalidad justificar por qué es importante incluir las pedagogías propias de los pueblos originarios en los programas de formación docente de educación básica a nivel nacional, como valores compartidos de su patrimonio cultural tangible e intangible. Este patrimonio cultural es el pilar histórico de México, que por supuesto no se encuentra sólo en los pueblos originarios, sino que responde a un proceso histórico social determinado de la nación y que, a pesar de la conquista (...) europea, siguió prevaleciendo en las pedagogías y valores propios de los pueblos originarios. Proponemos cristalizar estos patrimonios culturales de los pueblos originarios para ser considerados como pedagogías propias en los programas de formación docente y desde este campo de formación compartir los valores culturales a través de sus saberes, sabidurías y prácticas culturales que han prevalecido a lo largo de la historia y que den cuenta en los planes y programas de estudio con igualdad y equidad cultural en el Sistema Educativo Nacional. Asimismo, se exponen los procesos de contradicción que los pueblos originarios han vivido y han asumido a lo largo de las políticas educativas dirigidas a la educación indígena. Finalmente, se plantean algunas consideraciones para estos programas de formación docente. (shrink)

For centuries, heirloom rice varieties have been grown on the terraces of the Cordillera Mountains of Luzon, Philippines, terroirs known for their significant historical, cultural, and aesthetic values. However, heritage heirloom rice farming is gradually being abandoned, mainly because of its lower productivity and the struggle of the sector to create a sustainable niche market for heirloom rice by branding its cultural, social, and nutritional values. We propose several demand-side intervention strategies for the valorization of heirloom rice. To (...) support the development of a segmented marketing strategy for heritage farming, we provide evidence on urban consumers’ willingness to purchase heirloom rice. We interviewed 500 urban consumers from Metro Manila in July–August 2015, who placed a purchasing bid on a kilogram of heirloom rice. Consumers’ bids averaged PHP 72.61 kg−1, which is less than half its current market price. This explains why heirloom rice struggles to gain market share in urban markets in the Philippines. Given this bid price, we estimate a potential market size of PHP 20.3 billion that could be created for heirloom rice and tapped into by heritage farmers. Findings further indicate that women, business owners, and consumers who buy packaged rice and eat pigmented rice are willing to pay more for heirloom rice. Finally, our evidence suggests that proper information framing will be necessary to create demand and support the valorization of heirloom rice to preserve cultural heritage and in situ biodiversity of rice landraces in the Philippines. (shrink)

Born in Helsinki in 1946, lkka Niiniluoto received a master’s degree in mathematics in 1968 and a doctorate in theoretical philosophy in 1974 from the University of Helsinki. He was Associate Professor of Foundations of Mathematics from 1973 to 1977 and Professor of Theoretical Philosophy from 1977 to 2014. His prolific academic career includes positions as president of important philosophical societies and rector of the University of Helsinki. His main works are Is Science Progressive? (1984), Truthlikeness (1987), Critical Scientific Realism (...) (2002), Truth-Seeking by Abduction (2018) and Beauty, Truth, and Justice (2022). His research explores the interfaces between Philosophy of Science, Epistemology, Logic, Theory of Truth and Axiology of scientific research. In Critical Scientific Realism Niiniluoto addresses the problem of the value of science, refuting a utilitarian instrumentalist conception and defending a socially responsible cognitivism in which science is conceived as a culturally valuable activity in its own right, without the need to satisfy criteria imposed by practical political and economic needs. (shrink)

Dar valor al estudio de la historia constituye el problema fundamental del diseño curricular. Partiendo de esta premisa, se proponen una serie de artículos en los que se plantean hipótesis curriculares alternativas para las asignaturas de historia en Secundaria y Bachillerato, frente al enfoque tradicional enciclopédico. Cada alternativa está centrada en un valor concreto, un logro valioso que configura y da sentido a una determinada orientación curricular. En esta primera entrega se propone un currículo orientado al desarrollo de la conciencia (...) histórica, a través del estudio de los grandes procesos de transformación (técnica, económica, social, política, cultural, geopolítica…) a lo largo del tiempo. El estudiante aprende en este currículo a ver la historicidad del presente, como instantánea fugaz de un mundo en transformación constante, a valorar sus características como el resultado de esos procesos de transformación, y a analizar la complejidad de los procesos de cambio y continuidad que van conformando la realidad de cada momento histórico, incluido su presente. (shrink)

No presente artigo analisamos o debate entre duas concepções de ciência. De um lado, temos o que vamos chamar de imagem epistemicista, conforme a qual a ciência possui um valor intelectual e cultural intangível, e por isso é um fim em si mesmo. Tal concepção pode ser atacada como cândida, como se defendesse uma imagem de ciência como “Torre de Marfim”. Do outro temos uma imagem de ciência que reduz a pesquisa científica a um meio para alcançarmos fins práticos, (...) como desenvolvimento tecnológico e econômico e progresso social. Sendo assim, a chamamos de reducionismo utilitarista. Buscaremos compreender o debate, e propor como a filosofia da ciência contemporânea deve se posicionar ao participar dele. (shrink)

. This essay is a theoretical exploration in the organizational values and the ethics as basesof the successful negotiation between persons and the organizational systems. From the axiologicalperspective of Spenta, standing out to the honor as fundamental beginning that leads us to anenvironment and an organizational culture propitious to establish suitable negotiations and even, isoutlined that the prosperity is for the straight people. The previous thing represents, that theprosperity like consequence of good negotiations is based on seven props of the (...) managerial ethics,favoring in this one and according to the position of the authoress to the honor, but the deepestexplanation is in a mental condition, related to the happiness. Finally, the values always must have asignificant impact on the ethics of the organization. And even it is very important that the personalvalues are in conformity with the values of every organization.Keywords. Ethic, organizations, negotiation, persons, values, honor, and system.Resumen. Este ensayo es una exploración teórica en los valores organizacionales y la ética comobases de la negociación exitosa entre personas y los sistemas organizacionales. Desde la perspectivaaxiológica de Spenta, resaltando a la rectitud como principio fundamental que nos conduce a unambiente y una cultura organizacional propicia para establecer negociaciones idóneas e incluso, sedestaca que la prosperidad es para la gente recta. Lo anterior representa, que la prosperidad comoconsecuencia de buenas negociaciones está basada en los siete pilares de la ética gerencial,privilegiando en éste caso y de acuerdo a la postura de la autora a la rectitud, pero la explicación másprofunda está en un estado mental, relacionado con la felicidad. Por último, los valores siempredeben tener un impacto significativo sobre la ética de la organización. E incluso es muy importanteque los valores personales estén en concordancia con los valores de cada organización.Palabras clave. Ética, organizaciones, negociación, personas, valores, rectitud y sistema. (shrink)

In Culture, Politics, and Governing, the study of contemporary ascetics provided me with a way to approach the practice of knowledge production and its intersection with cultural production that was able to take into account the institutionalization of authors and artists and the ways in which their practices were both governed and governing, often through valorization. Recently, I have worked to extend this framework to settings that are less obvious as sites for the production of governing knowledge: what Max (...) Weber and Foucault discussed as ascetics, generated through what Max Horkheimer and Theodor Adorno called the culture industry. The contemporary culture industry produces an art of living genre that encourages pecuniary subjects who treat the self as a site for the production of value from which to practice valorized ascetics. (shrink)

The author deals with philosophical ethos in its practical function. After the First World War Husserl not only considers the structure but also the function of phenomenology. A meditation on this function, with regard to the history of philosophy, is his primal task in the Freiburg years. Thus the possibility of developing a rigorous phenomenology of practical reason becomes the basis of phenomenology. The importance of Husserl’s characterization of life in terms of striving is stressed as a key motive in (...) the turn from static to genetic phenomenology. It is argued that instinctive life is inserted in a cultural development that shapes a theoretical side providing content to our primal tendencies as well as the identity of individuals. A decisive point in genetic phenomenology is the passage from instinctive animality to human life. This development rests on a pretheoretic affectivity that colors life as a sort of subconsciousness underlying all our activities. It is the originary stratum through which we approach the world. The article goes on to high-light the importance of Husserl’s concept of culture and specifically of his practical concept of culture which is made up of life-regulations and without which an ideal and a technical culture are devoid of a ground. Finally, the author considers life-regulations as a key problem to be dealt with by phenomenology first in the emotional and then in the practical level. (shrink)

In the Western aesthetic of melancholy, alienation and authenticity walk hand in hand, and therapies that change affective states—especially drugs like Prozac—are philosophically suspect. This is not a necessary state of affairs. What would be the central philosophical questions in a culture whose aesthetic values rose from the well‐springs of optimism?

In this article, I argue that the Kauśīdyavīryotsāhanāvadāna of the Ratnamālāvadāna presents six key aspects of the development of Buddhist thought from the Pāli canon to the Sarvāstivāda tradition: childlessness, the arrival of a fetus through the propitiation of gods, presence of heretics, the impact of Buddha’s intervention and a child bodhisattva, soteriological elements of the story’s didactics, and the Buddha’s peculiar smile. These six key aspects were chosen to reflect and explore the content of Sarvāstivādin society and teachings concerning (...) its source narratives of the Kusīdāvadāna of Avadānaśataka and the Pāli canon. This helps us to understand the composition of Sarvāstivāda doctrine as recounted in the Kauśīdyavīryotsāhanāvadāna, which varies from its source the Kusīdāvadāna of Avadānaśataka. It also aids in the identification of the avadāna and avadānamālā forms of Sarvāstivāda, as well as the impact of the Pāli canon and Brahmanical thought on them. The Kusīdāvadāna of Avadānaśataka, which is the source of the Kauśīdyavīryotsāhanāvadāna and the Pāli canon, will be utilized to examine the six aspects of the societal and doctrinal development of the Buddhist thought of Kauśīdyavīryotsāhanāvadāna. The final portion is the very first annotated translation of Kauśīdyavīryotsāhanāvadāna based on Takahata’s 1954 original version. (shrink)

El propósito de este trabajo es mostrar por qué la melancolía ocupa un lugar privilegiado en nuestro acervo cultural. Después de más de dos mil quinientos años, sigue despertando un creciente interés como testimonian las diversas muestras dedicadas a esta afección milenaria, la profusión de ensayos o los diversos congresos que han abordado esta temática. En nuestro recorrido analizaremos algunas de las razones que hacen de la melancolía un término rico, ambiguo y complejo, nos remontaremos a la protohistoria del (...) concepto, consideraremos los textos fundacionales que lograron que llegase a ser considerada una característica central de la condición humana y, finalmente, esbozaremos, a partir de los interrogantes que Kristeva plantea a propósito de Lo perecedero, de Freud, la relación entre belleza y melancolía. (shrink)

A partir de la crítica de Michael Ruse a la concepción etiológica de la función biológica desarrollada por Larry Wright, según la cual esta explicación resulta incompleta dado que no aborda el trasfondo cultural y valorativo que hace posible la explicación teleológica, me propongo responder a una objeción a la concepción etiológica según la cual el cambio de función constituye una anomalía para ella. Mi argumento une las ideas de Ruse acerca de la relevancia de los valores en la (...) explicación teleológica con una reinterpretación, en un contexto filogenético hipotético, de un contra-ejemplo putativo para la función como efecto seleccionado. Mi conclusión es que no hay razones para abandonar, al menos para este caso, la concepción etiológica sobre la base de objeciones acerca de su poder explicativo del cambio de función. (shrink)

This essay reads Der Verschollene in the context of Prague cultural Zionism and its conflict between Western Jewish assimilation and Eastern Jewish “authenticity.” The novel’s symbolic network articulates Kafka’s problematic relationship to cultural Zion-ist thought, his valorization of Yiddish culture, and his ambivalent understanding of his literary identity as an assimilated Western Jew. As Karl travels West, he paradoxically travels East: through the embodiment of Yiddish by his doubles (Delamarche, Robinson) and the return of Kafka’s “black” Eastern Jewish (...) actor friend Löwy from beneath “Negro,” Karl moves toward a “Teater von Oklahama” that is a symbolic “Yiddish Theater.” The West of Oklahama figures the “primitive,” “authentic” Eastern European East; however, the ambiguous metaphors that permit this progression toward “Zion” likewise ensure its ultimate instability. (shrink)

I propose a reflection on the notion of Mapuche archive focusing on Mapuche jewelry as a special kind of document. As they were made with coins, I analyze the problem of the value associated with these jewels. Thus, I describe a historical movement, through which the coins were first withdrawn from the logic given by the Chilean political-economic archive, and then were inserted in a Mapuche logic of value and archive, understanding the latter as an instrument of political legitimacy. Then (...) I analyze their post-conquest journey, and their reinsertion in the Chilean field as commodities until their current museographic resignifications. I conclude by commenting some forms of their present assessment in the context of multicultural and patrimonial management of cultural differences. (shrink)

This paper analyses some aspects in Osiander’s (1498-1552) “Preface” to De Revolutionibus (1543) by Nicolaus Copernicus (1473-1453) and the “Preface Letter” also by Copernicus to the Pope Paul III (1468-1549). The reading is carried out from the intellectual framework where the works are written, taking as a reference De Disciplinis (1531) by Juan Luis Vives (1492-1538), whose pedagogical thought had great influence on the 16th century. This paper points at the coincidence of attitudes as to the function of Mathematics, and (...) therefore, of Astronomy, for both a purely probabilistic assessment of theastronomical hypotheses, and the overcoming of the instrumentality of the calculations by means of their practical use. This last channel, promoted by a sceptic academicism which was already present in the first half of the 16th century, contributes to a better understanding of the reality of the progressive acceptation of a new structure of the world. Vives has very frequently been talked of as the clear antecedent of the great masters of thought of the modern culture, but his style and the dynamics of his thought -totally Humanist- are very different from those of Copernicus and Osiander, and thus, this paper aims to analyse his cultural context and his reflections about himself. (shrink)

La supuesta dicotomía que aún hoy separa al Arte de la artesanía puede y debe ser debatida. Esa antinomia comienza a deshacerse cuando comprendemos que ella ha sido uno de los mecanismos básicos que ha tenido la dominación cultural como parte y complemento del coloniaje sobre otros pueblos y que incluye, dentro de su lógica, el desprecio por la creatividad plástica de los oprimidos. Otra es la visión cuando asumimos al arte (así en minúsculas) como parte del enorme repertorio (...) de conductas evolucionadas que se confirman en cada individuo perteneciente a la especie humana. Como parte del enfrentamiento a aquella falsa dicotomía, aquí se realiza una aproximación al análisis de los valores estéticos y extraestéticos de la artesanía mexicana, a través del caso de estudio de los Árboles de la Vida de Izúcar de Matamoros, Puebla. (shrink)

No decorrer do N século d. C. o mundo tardo antigo romano vivencia uma série de profundas transformações que alteram fundamentalmente as estruturas sociais, econômicas, políticas, religiosas e mentais clássicas fazendo surgir outras que resistimos a chamar de medievais. Dentre essas mudanças uma nos apresenta como tendo uma particular relevância e interesse, qual seja, a expansão da religião cristã no âmbito da bacia do mar Mediterrâneo, isto é, observamos um lento, mas constante processo de cristianização da sociedade tardo antiga romana. (...) Nosso trabalho tem por objetivo abordar um aspecto deste fenômeno, a saber o diálogo, o encontro e a mútua influência entre a doutrina cristã e a tradição cultural romano-helenística, através da análise do processo de transformações das ideias morais e políticas dos romanos em valores e virtudes cristãs. (shrink)

El propósito de mi artículo es el de explorar el extraño hecho de que siempre que alguien quiere aprender un segundo idioma, por lo general, escoge el inglés. El idioma inglés es el segundo idioma más hablado en el mundo y, casi en el mundo entero, es el segundo idioma preferido. Las razones para esta preferencia son dos: por una parte, los EEUU ganaron la Segunda Guerra Mundial y, por lo tanto, pudo imponer una hemegonía cultural y política en (...) Occidente. Por el otro, sin embargo, dadas las características del sistema liberal y republicano norteamericano, el inglés tiende a ser un idioma reflexivo, discursivo, en particular porque las políticas públicas de ese país casi siempre deben ser defendidas en un foro público. Mi hipótesis tentativa es, pues, que un idioma en el que se argumenta tenderá a expresar, por decirlo así, una suerte de disposición a la ecuanimidad, en el sentido de que allí estarán más presentes conceptos y frases que expresan la obligación de defender una posición de manera racional. Vinculo esta intuición con algunos aspectos de la herencia cultural americana, profundamente anclada en los valores espirituales y morales de Occidente, y reflexiono entonces en la especificidad filosófica y conceptual que pudiera encontrarse en el inglés. (shrink)

Resumen El respeto interpersonal es un valor social reconocido por todo tipo de culturas, pero cuyas características pueden diferir, no solo entre lenguas, sino también entre comunidades culturales dentro de una lengua. El presente trabajo se propone estudiar este valor social en situaciones comunicativas de consulta médica dentro de la comunidad cultural de Galicia (España), con el objetivo de profundizar en sus características, funciones sociales y manifestaciones comunicativas. La finalidad es obtener una caracterización ajustada al contexto sociocultural que pueda (...) utilizarse en el análisis de las actividades de imagen producidas durante la interacción hablada. Para ello, se ha recurrido a un cuestionario de hábitos sociales a los pacientes, entrevistas a los médicos y al análisis de una consulta médica. Los resultados muestran que, como en otras comunidades de habla y de práctica, el respeto se asocia con la amabilidad, pero también presenta características propias, como es, por parte del paciente, la consideración y aceptación a la autoridad científica del médico, y, por parte del médico, la consideración por el paciente al escucharle, hablarle con sinceridad, preocuparse por él/ella y ayudarle. (shrink)

O artigo visa analisar como as representações simbólicas da teologia pentecostal clássica, e a vivência comunitária no pentecostalismo clássico, ajudam as pessoas excluídas, cultural, econômica e socialmente a encontrarem um espaço onde lhes é oferecido autonomia. A análise refere-se ao pentecostalismo clássico, ou seja, se busca na tipologia clássica da Assembléia de Deus as representações simbólicas para a construção das argumentações do texto. Referencia-se, o artigo, em autores consagrados que estudaram o pentecostalismo de matriz clássica.

Lack of consent is valorized within popular culture to the point that sexual assault has become a spectator sport and creepshot entertainment on social media. Indeed, the valorization of nonconsensual sex has reached the extreme where sex with unconscious girls, especially accompanied by photographs as trophies, has become a goal of some boys and men.

Embora o livro didático seja um material didático antigo na educação escolar, na disciplina de educação física, sua utilização ainda é incipiente e apenas no ano de 2017, o Plano Nacional do Livro Didático possibilitou a aquisição de um manual do professor. Assim, o objetivo desta investigação foi examinar o propósito da seção denominada “Construção de valores” no livro didático no livro didático intitulado Práticas corporais – Educação física 1º e 2º anos do componente curricular educação física. Tratou-se de um (...) estudo bibliográfico e documental, cuja análise se fundamentou em alguns autores da Teoria Crítica e da Teoria Histórico-Cultural. O livro didático estudado contempla as unidades temáticas estabelecidas na BNCC e busca abarcar as dimensões do conhecimento, por meio de temas que envolvem a apresentação conceitual do conteúdo estudado, a experimentação e a análise de atividades motoras e atividades para o acompanhamento e avaliação dos alunos, com vistas a formar estudantes críticos e criativos. A proposta apresentada no manual adere às orientações da BNCC e agrega valores e princípios de manutenção da atual forma de sociabilidade. A seção “Construção de valores”, apesar de destacar as práticas esportivas paralímpicas, secundariza esse conhecimento específico da educação física para promover o desenvolvimento de valores morais. Por fim, a organização e a sistematização do livro didático, ao atenderem às orientações dos documentos normativos nacionais, promovem uma pseudoformação. (shrink)

Alfred Stein, em memória de quem esse artigo é dedicado, mantinha, enquanto filósofo da história, a crença em valores absolutos como obsoletos bem como, enquanto filósofo da ética, o convencimento sobre a aleatoriedade relativista-cultural na valoração moral da ação humana. De uma tal valoração aparece indicado reconstruir a ação adequadamente, ou seja, compreendê-la intencionalmente e explicá-la por meio da causalidade. No decorrer desse compreender e desse explicar, se deve fazer uma referência a isso que Stern com, entre outros, Blaise (...) Pascal, chama de “a condição humana” (la condition humaine): o fato de que o humano é um ser consciente de si mesmo, de que ele é determinado por uma vontade de autopreservação, de que ele ama e odeia, de que ele sofre, busca escapar do sofrimento, de que ele sabe de sua mortalidade e, por fim, morre. De maneira semelhante à anthropéia physis de Thukydides, essas condições variantes resultam decorrer de ação bem diferentes e padrões de comportamento, de acordo com as especificidades da situação histórica – parecido com como um balão sobe, sob o efeito da mesma lei da gravidade, uma pedra, entretanto, cai ao chão. Seguindo essa construção compreensivo-explicativa da ação, vêm a sua valoração moral. Esta é, com Stein, guiada pelo princípio da liberdade como de um ser-livre de pressão e pelo princípio da maior minimização possível do sofrimento humano. (shrink)

El objetivo fue examinar el valor del ocio lúdico y cultural compartido entre abuelos y nietos para el bienestar de ambas generaciones. Se utilizaron técnicas cuantitativas -cuestionario ad hoc administrado a 1080 estudiantes de primaria- y cualitativas-2 grupos de discusión-. Las actividades lúdicas y culturales fueron preferentesen el ocio compartido, practicándose más con las abuelas. Como aportacionesdestacaron el incremento de la comunicación, la diversión, el aprendizaje mutuo y elbienestar afectivo. La práctica de ocio cultural y lúdico intergeneracional se (...) asociópositivamente con la valoración de una mejor relación entre nietos y abuelos. (shrink)

O artigo visa analisar como as representações simbólicas da teologia pentecostal clássica, e a vivência comunitária no pentecostalismo clássico, ajudam as pessoas excluídas, cultural, econômica e socialmente a encontrarem um espaço onde lhes é oferecido autonomia. A análise refere-se ao pentecostalismo clássico, ou seja, se busca na tipologia clássica da Assembléia de Deus as representações simbólicas para a construção das argumentações do texto. Referencia-se, o artigo, em autores consagrados que estudaram o pentecostalismo de matriz clássica.

El arte no es solamente una fuente inagotable de goce estético, es además una huella, una evidencia de nuestro pasado histórico. A partir del arte es posible remitirnos a nuestra raíz cultural, y es por eso que la obra artística constituye una parte importante del patrimonio de un pueblo. Es evidente el estrecho vínculo entre el patrimonio artístico y la identidad cultural; por eso es importante dar un justo valor a ese patrimonio que, a su vez, se reflejará (...) en la consolidación de una identidad propia. De esas expresiones tomamos únicamente las de la arquitectura de algunas iglesias barrocas. En ellas podemos notar una serie de variables del mestizaje cultural. La arquitectura del barroco novohispano, como uno de los lenguajes del arte, generó una reflexión sobre la identidad del individuo iberoamericano. (shrink)

Resumen: La cultura filosófica tradicional china se refiere al pensamiento filosófico y las tradiciones culturales de la antigua China que incluye diferentes escuelas filosóficas y sistemas de pensamiento como el confucianismo, el taoísmo, el mohismo y el legalismo. Como sistema de pensamiento único en la antigua China, la cultura filosófica tradicional china es una herencia acumulada por la nación china. La cultura Han Fu es un componente importante de la cultura tradicional china, que abarca orígenes históricos, características morfológicas, materiales y (...) técnicas, costumbres, connotaciones culturales y valores espirituales. Puede aplicarse y heredarse en la sociedad contemporánea, así como integrarse e interactuar con otros elementos culturales tradicionales. Como importante portadora del pensamiento filosófico tradicional chino, la cultura Han Fu es también una manifestación concreta de la cultura nacional china y del espíritu humanista moderno. Como forma de heredar y exhibir la cultura de la vestimenta tradicional china, la representación de la cultura Han Fu ha recibido cada vez más atención y afecto y ha desempeñado un papel importante en la larga historia, y su evolución y desarrollo también han sido influenciados y moldeados por la cultura filosófica tradicional china. Por tal motivo, este artículo utilizó el enfoque hermenéutico, el materialismo dialéctico y el materialismo histórico, explorando las manifestaciones de la cultura filosófica tradicional china en la cultura Han Fu, con el fin de comprender y heredar mejor la cultura Han Fu. El artículo presenta primero los pensamientos filosóficos tradicionales chinos, que incluyen principalmente el confucianismo, el taoísmo y el pensamiento budista; luego se elaboraron varios conceptos importantes en el pensamiento filosófico; luego, consideraremos y analizaremos las ideas filosóficas contenidas en la cultura Han Fu, y señalaremos la encarnación y aplicación de las ideas filosóficas de “unidad del cielo y el hombre” y “neutralidad” en la cultura Han Fu; Finalmente, el valor del desempeño de Han Fu se elabora a partir de dos aspectos: su expresión de valor, forma de expresión y contenido. Mediante el estudio, se descubrió que la cultura Han Fu puede presentar y expresar sus ideas centrales de una manera específica para demostrar mejor el pensamiento filosófico tradicional chino, lo que ayuda a instar mejor a las personas a utilizar la cultura Han Fu como herramienta y utilizarla para publicitar. sus ideas y conceptos relevantes. (shrink)

Neoliberalism is fundamentally a mode of production of subjectivity which, as a political rationality, Michel Foucault and other authors inscribe in a history of governmentality, whose singularity is the establishment of a type of government tending to validate an economic way of seeing life, as an articulating principle of the disposition to the competence of the individual entrepreneur of himself. This implies that each individual establishes a type of relationship with himself as human capital that he must make profitable, for (...) which he counts on an industry and technologies of selfhelp tending to his permanent realization. (shrink)

Objetiva compreender elementos constituintes das fotografias como documentos arquivísticos de valor secundário, isso a partir da análise de práticas documentárias e culturais que incidem sobre produção do arquivo no âmbito do programa extensionista ´Entre Comunidades´. Os procedimentos metodológicos adotados correspondem à pesquisa bibliográfica, documental e arquivística para atender ao objetivo. Evidencia-se que os valores arquivísticos são elementos constituintes das fotografias como documentos arquivísticos de valor secundário, associando-os às práticas documentárias, de ativação da memória e de mediação cultural. Concluiu-se que (...) a fotografia possui valores culturais, notadamente valor estético ou formal, sendo objeto de mediação cultural. (shrink)

En la entrevista (reproducida en al menos 12 sitios digitales) se aborda el significado conceptual, epistemológico y práctico de la decolonialidad como ingrediente inalienable de la revolución cultural que hoy mismo necesitan el mundo y, sobre todo, los pueblos del Sur.

Of the critical eyes that have focused upon Conrad’s Heart of Darkness, perhaps none is as insightful as Edward Said. Said repeatedly turned to Conrad’s tale as a privileged point of access to the tensions of colonialism. What is most remarkable about Said’s reading is the hesitancy and uncertainty that surrounds it – qualities that mirror Marlow’s troubles about his own story. Said’s reading is concerned with the form of the story, with its position as a cultural artifact, a (...) tribute to the society that it represents before that’s culture’s other, that it nonetheless is placed into intimate contact with. Taking Heart of Darkness as a cultural work, while at the same time paying particular attention to the rhetorical richness of the form of the story itself (the narrative displacement, the precise description of the situation of the Nellie, the description of Marlow, the patterned interruption of his voice, etc.), allows one to glimpse the limiting function of colonial culture. At the same time, as such a limit, it provides a place of encounter for counter-narratives, a place where the difference between a colonial society and its other might be revealed through the structural affinities and dissimilarities between their narratives. Tayeb Salih’s Season of Migration to the North is such a counter-narrative, and employs its structural parallels to Conrad’s novella to refashion the cultural limit between the colonizer and colonized. The center of Salih’s novel is the complicated relation between the narrator and Mustafa Sa’eed, both of whom have returned to Sudan following sojourns in England. While there is an obvious (but shallow) parallel here to Marlow and the narrator of Heart of Darkness, the echo is reinforced by the structural parallels of the narrative. The centrality of the Nile in Salih’s story – a river that serves both as a marker of native identity and as a place of civic, colonial projects – echoes both the Thames and Congo; the relations between the narrator, his past, and Sa’eed and his past, reflect and complicate the relations between Conrad’s narrator, Marlow, Marlow’s memory, and, finally, Kurtz. Most telling of Salih’s deliberate engagement with Conrad is the final, brief scene in which the narrator enters the river that (presumably) took Sa’eed’s life and there confronts the question of the maintenance of native identity in the wake of a migration to the heart of colonial power. Here Salih plays on the same structural ambiguities that Conrad only implicitly invokes, and that Said thematizes in his analysis. Like Conrad, he deliberately chooses not to offer a solution. For to offer a solution would be bind a society with a set limit. What we find in Salih’s novel is both the acceptance of culture as a form of political life, and also the rejection of culture as a justification of oppression. As Said notes, Conrad cannot find a way out of his society; he can only invent Marlow as a protest. Salih echoes this protest, but where Conrad’s tale ends in the sterility of darkness, Salih’s, precisely through the distinction of its rhetorical form from Conrad’s (one that also echoes), concludes with an urgent cry for other voices to take up the task of valorizing the multiplicity of cultures that illuminate the globe. (shrink)

Este artigo propõe analisar a importância do niilismo na filosofia de Nietzsche. Para tanto, privilegia as obras preparadas para publicação pelo próprio autor, em especial, Genealogia da Moral. Com isso, destaca-se as implicações que o tema possui na filosofia de Nietzsche, a partir de uma crítica genealógica destinada a avaliar o sentido do valor conferido ao nada. Atribui-se à crise do “niilismo europeu” uma lógica que preside a décadence cultural do Ocidente, baseada em uma relação dinâmica entre o ideal (...) ascético e a vontade de nada. Nesse sentido, considera-se que o niilismo pode se referir à expressão de uma lógica que as pretensões filosóficas de Nietzsche elevam à extrema radicalidade. (shrink)

El presente artículo tiene como objetivo mostrar, a través de los textos confucianos y de sus intérpretes, cuál ha sido la posición de la mujer en la filosofía china clásica. Se analizará el papel que en las Analectas de Confucio, en los textos rituales, en el “Clásico de Poesía” y en Mencio juega la mujer, así como las interpretaciones que sobre estos pasajes, en ocasiones demasiado escuetos para posicionarse claramente sobre ellos, han realizado los comentaristas, desde la Antigüedad hasta finales (...) de la Época Imperial. Un examen atento mostrará que el confucianismo, a pesar de no preocuparse excesivamente de la cuestión, supo desafiar la “concience collective” y resaltar el papel de la mujer en la historia y en la sociedad. Finalmente, a través de una breve comparación con lo que la filosofía clásica occidental tiene que decir sobre la cuestión del género, se concluirá con unas observaciones sobre el papel del confucianismo en las sociedades modernas asiáticas y su relevancia para la formación de un discurso feminista autóctono. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 35.3 (2002) 223-243 [Access article in PDF] Style, Rhetoric, and Postmodern Culture Bradford Vivian Modern rhetoricians habitually avoid the canon of style. The reasons for this avoidance should be familiar to those versed in the disciplinary lore of rhetoric. Since the fifth and fourth centuries B. C. E., when oratorical virtuosos like Gorgias proclaimed that "Speech is a powerful lord, which by means of the finest (...) and most invisible body effects the divinest works" (41), the suspicion that rhetorical style amounts to irrational verbal excess has dogged those who would argue for the moral integrity of the art. Most recently, twentieth-century rhetoricians, Toulmin (1958) and Perelman (1969, 1979, 1982) in particular, realigned rhetoric with the study of argumentation after its apparent reduction, during the eighteenth and nineteenth centuries, to innocuous matters of form and taste by the elocutionist and belletristic movements. Consequently, the aesthetic capacities of rhetoric have received scant attention from modern rhetoricians, who resign considerations of style largely to supposedly regrettable episodes in the history of the discipline. For better or worse, then, modern rhetorical theory lacks a contemporary rationale and methodology for the study of style. 1Beyond unfortunate equations of rhetoric with grandiloquence, this scarcity in recent rhetorical scholarship corresponds to general humanistic and social scientific prejudices against the topic of style. Robert Hariman posits, "Established academic conceptions of style hardly prepare one to take seriously the aesthetic dimension of political experience" (7). As evidence for this claim, he cites Stuart Ewen's reflections on the "frustration" peculiar to research on style: "It seemed to be a universal category," Ewen writes, "transcending topical boundaries, an accolade applied to people, places, attitudes and things... a subject that was, at best, amorphous" (quoted in Hariman, 7-8). Yet the social ubiquity of style—"[o]n news magazines, sports magazines, music-oriented magazines, magazines about [End Page 223] fashion, architecture and interior design, automobiles, and sex"—indicates that it offers "a key to understanding the contours of contemporary culture" (qtd. in Hariman, 7-8). Hence, the paradox of style as a scholarly topic: that which exhibits its cultural importance makes it seem intellectually vacuous.Hariman's treatise on political style offers the most noteworthy attempt in rhetorical studies to remedy these trends; brief consideration of his insights will suggest further objectives for the study of rhetoric and style. 2 In Hariman's estimation, "style ultimately is a significant dimension of every human experience" because "relations of control and autonomy are negotiated through the artful composition of speech, gesture, ornament, decor, and any other means for modulating perception and shaping response. In a word, our political experience is styled" (3, 2). The distinctive contribution of rhetorical inquiry into political style involves "understanding the dynamics of our social experience or the relationship between rhetorical appeals and political decisions" rather than merely "cataloging discursive forms in the artistic text alone" (Hariman, 8).Accordingly, Hariman acknowledges that one must recognize the substantive social and political influences of style apart from its traditional connotations of individual artistic performance. "In this context," he explains, "although style still highlights aesthetic reactions it no longer enforces artistic autonomy. Style becomes an analytic category for understanding a social reality; in order to understand the social reality of politics, we can consider how political action involves acting according to a particular political style" (9). Thus, for Hariman, rhetorical choices in political style need not amount to a valorization of "artistic autonomy": "each political style draws on universal elements of the human condition and symbolic repertoire but organizes them into a limited, customary set of communicative designs... Each is thoroughly conventional, yet the means for personal improvisation and intelligent, innovate responses to unique problems" (11-12). His treatise therefore appears to dissociate style from its outmoded definitions while recommending the utility of rhetorical principles to the study of political culture.What Hariman calls the "cautious postmodernism" (6) of his project, however, hinders its innovative aspirations. The postmodern portion of his work endorses the study of style according to the aesthetic dimensions of social relations rather than "artistic autonomy" alone; but its... (shrink)

We may well be witnessing a decisive event in the history of knowledge as diversity is becoming one of the premier values of late modern societies. We seek to preserve and foster biodiversity, neurodiversity, racial diversity, ethnic diversity, gender diversity, linguistic diversity, cultural diversity, and perspectival diversity. Perspectival diversity has become the passage point through which other forms of diversity must pass to become epistemically consequential. This article examines how two of its varieties, viewpoint diversity and educational diversity, have (...) come to transform the moral economy of science. Both aim at multiplying perspectives on a given subject, but their political subtexts differ markedly. The valorization of educational diversity followed a US Supreme Court decision in 1978 that enabled universities to advance social justice, if they justified race-conscious admissions in terms of the pedagogic benefits of a more diverse student body for all. By contrast, the proponents of viewpoint diversity aim at the reform of scientific knowledge production and distribution rather than the reallocation of status and power among different social groups. We examine the political epistemology of viewpoint diversity by analyzing a controversy between social psychologists who, amid the American culture wars of the 2010s, debated how to rein in their political biases in a scientific field supposedly lacking political diversity. Out of this scientific controversy grew Heterodox Academy, an activist organization promoting viewpoint diversity in higher education. By relating and comparing viewpoint and educational diversity, we clarify what is at stake epistemically in the US-centric moral economy of diversity. (shrink)

Resumen:Una gran diversidad de seres vivos y valores humanos son invisibles a la cultura global prevaleciente, que asocia la palabra biodiversidad con grandes organismos tales como mamíferos y árboles. Paradójicamente, la mayoría de la biodiversidad está compuesta por pequeños organismos que permanecen invisibles para la sociedad global y son subrepresentados en la filosofía, la ciencia y la educación. Para contribuir a resolver esta “ceguera biocultural” sobre la diversidad biológica y de valores, en este artículo presentamos conceptos y prácticas de la (...) filosofía ambiental de campo. Nos enfocamos en la actividad “ecoturismo con lupa” para ilustrar “lentes conceptuales” que amplifican la apreciación de la diversidad biológica y cultural. Esta actividad integra las ciencias, artes, humanidades y ética para apreciar la belleza y relevancia de los pequeños organismos y los múltiples lenguajes, formas de conocimientos y valores que diferentes tradiciones culturales otorgan a la biodiversidad. Los participantes practican formas de pensamiento analógico para co-crear conocimiento y expresiones bioculturales propias, en vez de ser receptores pasivos de información. Finalmente, la práctica de la filosofía ambiental de campo combina actividades corporales y sensoriales con lecturas teóricas que proveen fundamentos conceptuales para cultivar una ética biocultural que orienta formas de co-habitación con pequeños y grandes co-habitantes, humanos y otros-que-humanos, con quienes compartirnos tanto nuestros hábitats locales como la biosfera global. Palabras claves: biodiversidad; ética biocultural; educación; filosofía ambiental de campo; otredad. (shrink)

Taking Chun-chieh Huang’s ruminations on the defining character of Chinese historical thinking as a starting point, this essay discusses the ways in which historical cultures and traditions are compared and contrasted and explores some new ways of thinking. It argues that cultural comparisons often constitute two-way traffic and that attempts to characterize one historical culture, such as that of China, are often made relationally and temporally. When the Chinese tradition of historiography is perceived and presented in the West, it (...) has been regarded more or less as a counterexample against which the “unique” traits of Western historical thinking are thrown into relief. Given the hegemonic influence of Western scholarship in modern times, latter-day Chinese historians also valorize the East–West dichotomy. A closer look at this dichotomy, or the characterization of both cultures, reveals that it is not only relative but also relational and temporal. When the modern Chinese appeared impressed by the rigor of Rankean critical historiography, for example, they were essentially attempting to rediscover their own cultural past, for example, the eighteenth-century tradition of evidential learning, in adapting to the changing world. Our task today, the essay contends, is to historicize the specific context within which cultural comparisons are made and to go beyond readily accepted characterizations in order to reassess certain elements in a given culture, to apply historical wisdom, and to cope with the challenges we now face. (shrink)

Los poetas en la época prehispánica nahua eran llamados cuicapicque que significa “creadores de cantos” o “forjadores de cantos”, se sabe que por poseer el don poético, eran admirados, respetados y su producción fue vasta. Miguel León Portilla rescató el nombre de veinte de ellos, incluida una mujer, Macuilxochitzin a quien trataremos de conocer a través del análisis y reflexión que se desprende del único canto que de ella se tiene. ¿Quién era? ¿Por qué solamente se tiene este poema de (...) la época prehispánica atribuido a una mujer? ¿Qué hay más allá del hecho histórico al que alude? Es lo que trataremos de responder a lo largo de este trabajo, insuficiente creemos para conocer el legado femenino de las forjadoras de cantos de aquella época pero que intentaremos al menos, rescatar su voz en una sociedad donde el valor de “lo femenino” y por ende, la importancia de la mujer, aún está por comprenderse. (shrink)