La historia de la literatura fantástica argentina, entre 1850 a 1950, por lo general, reconoce únicamente a dos autoras: Juana Manuela Gorriti y Silvina Ocampo. El largo vacío temporal que hay entre ambas da la impresión de que lo fantástico no fue frecuentado por la escritura femenina. Estudios recientes han contribuido a llenar ese vacío, señalando a Eduarda Mansilla y Raimunda Torres y Quiroga como asiduas colaboradoras en revistas y diarios decimonónicos, donde continuaron el camino trazado por Gorriti; sin embargo, (...) aún hay un periodo de alrededor de cinco décadas en el que, en apariencia, las autoras no se dedicaron a escribir relatos fantásticos. Esta “zona desierta”, que se verifica en antologías y estudios del género, resulta llamativa, pues contradice lo que ocurría en ese territorio: en ese lapso, Darío (radicado en Buenos Aires en la década de 1890), Lugones, Holmberg y Quiroga publicaron obras que llevaron a la canonización del relato fantástico. Si bien es cierto que las autoras no alcanzaron el reconocimiento que los escritores mencionados, sí incursionaron en la literatura fantástica, pero sus textos permanecieron, en su mayoría, en las páginas de publicaciones periódicas. El presente trabajo es una modesta contribución en la difícil tarea de mostrar la participación de las narradoras en la literatura fantástica argentina de principios del siglo pasado. Para este propósito, se analizan, desde la perspectiva de la ginocrítica, cinco cuentos prácticamente desconocidos de María del Carmen Alonso, Olga de Adeler, Lola S. B. de Bourguet, Alfonsina Storni y Emma Felce. (shrink)

A paper about cross-cultural and cross-racial loving that emphasizes the need to understand and affirm the plurality in and among women as central to feminist ontology and epistemology. Love is seen not as fusion and erasure of difference but as incompatible with them. Love reveals plurality. Unity–not to be confused with solidarity–is understood as conceptually tied to domination.

Why does one write about community? For whom? With whom? In the midst of what company? From inside which collectivity? Given what traditions? From what “location”? Given what self‐understandings? While doing what? Staying put or in movement? Resting while moving? Preparing to move? To what extent is the writing one's own map for the direction of the movement? How many voices can one hear in the writing/planning?

María Lugones, one of the premiere figures in feminist philosophy, has at last collected some of her most famous essays, as well as some lesser-known gems, into her first book.

In “Heterosexualism and the Colonial/Modern Gender System” (Lugones 2007), I proposed to read the relation between the colonizer and the colonized in terms of gender, race, and sexuality. By this I did not mean to add a gendered reading and a racial reading to the already understood colonial relations. Rather I proposed a rereading of modern capitalist colonial modernity itself. This is because the colonial imposition of gender cuts across questions of ecology, economics, government, relations with the spirit world, and (...) knowledge, as well as across everyday practices that either habituate us to take care of the world or to destroy it. I propose this framework not as an abstraction from lived experience, but as a lens that enables us to see what is hidden from our understandings of both race and gender and the relation of each to normative heterosexuality. (shrink)

Mar'a Lugones, one of the premiere figures in feminist philosophy, has at last collected some of her most famous essays, as well as some lesser-known gems, into her first book.

: The coloniality of power is understood by Anibal Quijano as at the constituting crux of the global capitalist system of power. What is characteristic of global, Eurocentered, capitalist power is that it is organized around two axes that Quijano terms "the coloniality of power" and "modernity." The coloniality of power introduces the basic and universal social classification of the population of the planet in terms of the idea of race, a replacing of relations of superiority and inferiority established through (...) domination with naturalized understandings of inferiority and superiority. In this essay, Lugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power. This gender system has a light and a dark side that depict relations, and beings in relation as deeply different and thus as calling for very different patterns of violent abuse. Lugones argues that gender itself is a colonial introduction, a violent introduction consistently and contemporarily used to destroy peoples, cosmologies, and communities as the building ground of the "civilized" West. (shrink)

The coloniality of power is understood by Anibal Quijano as at the constituting crux of the global capitalist system of power. What is characteristic of global, Eurocentered, capitalist power is that it is organized around two axes that Quijano terms “the coloniality of power” and “modernity.” The coloniality of power introduces the basic and universal social classification of the population of the planet in terms of the idea of race, a replacing of relations of superiority and inferiority established through domination (...) with naturalized understandings of inferiority and superiority. In this essay, Lugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power. This gender system has a light and a dark side that depict relations, and beings in relation as deeply different and thus as calling for very different patterns of violent abuse. Lugones argues that gender itself is a colonial introduction, a violent introduction consistently and contemporarily used to destroy peoples, cosmologies, and communities as the building ground of the “civilized” West. (shrink)

The coloniality of power is understood by Anibal Quijano as at the constituting crux of the global capitalist system of power. What is characteristic of global, Eurocentered, capitalist power is that it is organized around two axes that Quijano terms “the coloniality of power” and “modernity.” The coloniality of power introduces the basic and universal social classification of the population of the planet in terms of the idea of race, a replacing of relations of superiority and inferiority established through domination (...) with naturalized understandings of inferiority and superiority. In this essay, Lugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power. This gender system has a light and a dark side that depict relations, and beings in relation as deeply different and thus as calling for very different patterns of violent abuse. Lugones argues that gender itself is a colonial introduction, a violent introduction consistently and contemporarily used to destroy peoples, cosmologies, and communities as the building ground of the “civilized” West. (shrink)

This essay examines liminality as space of which dominant groups largely are ignorant. The limen is at the edge of hardened structures, a place where transgression of the reigning order is possible. As such, it both offers communicative openings and presents communicative impasses to liminal beings. For the limen to be a coalitional space, complex communication is required. This requires praxical awareness of one's own multiplicity and a recognition of the other's opacity that does not attempt to assimilate it into (...) one's own familiar meanings. Refusing the assumption of transparency and operating with relational identities, the complex communication that occurs in the limen—often invisible to dominant groups—can enable genuine coalition and effective resistance to domination. (shrink)

: This essay examines liminality as space of which dominant groups largely are ignorant. The limen is at the edge of hardened structures, a place where transgression of the reigning order is possible. As such, it both offers communicative openings and presents communicative impasses to liminal beings. For the limen to be a coalitional space, complex communication is required. This requires praxical awareness of one's own multiplicity and a recognition of the other's opacity that does not attempt to assimilate it (...) into one's own familiar meanings. Refusing the assumption of transparency and operating with relational identities, the complex communication that occurs in the limen—often invisible to dominant groups—can enable genuine coalition and effective resistance to domination. (shrink)

This article offers a decolonial methodology that questions the universality tied to the concept of gender. While not questioning that the modern/colonial capitalist gender system is an oppressive, variable, systemic organization of power, it argues that it is not universal; that is, that not all peoples organize their relations in terms of and on the grounds of gender. Its aim is to offer a decolonial methodology to both study colonized people who live at the colonial difference, but also to engage (...) in decolonial coalition. To see the colonial difference is to see coloniality/modernity as the place the colonized inhabit and the situation of oppression from which the colonized create meanings that are not assimilated. (shrink)

En el presente trabajo, discutiremos algunas lecturas posibles de Física IV 2, donde Aristóteles identifica la χώρα platónica del Timeo con ὕλη, μεταληπτικόν y μεθεκτικόν. Estudiaremos rasgos comunes que acercan el receptáculo del Timeo con la materia y el espacio aristotélicos, y que hacen que Aristóteles encuentre natural identificar la χώρα con la materia. Sin embargo, intentaremos mostrar que, a pesar de las semejanzas entre el receptáculo y lo que Aristóteles entiende por lugar y materia, la mecánica de apropiación del (...) texto platónico que opera el Estagirita, forzando una equivalencia con sus propios términos técnicos, posiblemente implique una distorsión que no termina de hacer justicia a las formulaciones del maestro. (shrink)

This review looks at Sarah Hoagland's Lesbian Ethics from the position of a lesbian who is also a cultural participant in a colonized heterosexualist culture within the powerful context of its colonizing heterosexualist culture. From this position separation from heterosexualism acquires great complexity since the position described is that of a plural self. In Lesbian Ethics lesbian community is the community of separation where demoralization is avoided by auto‐koenonous selves. Because heterosexualism is not a Cross‐cultural or international system but a (...) series of systems some of which dominate over others and threaten their extinction, lesbian pluralism cannot be achieved through the inclusion of lesbians of different cultures, classes and situations in a separating group. Neither the need for nor the value of separation from heterosexualism are undermined by the increased complexity that this position adds to the analysis. (shrink)

El presente artículo discute de qué modo consideraciones lingüísticas y estilísticas son significativas o incluso críticas para la aceptación, la supervivencia y en última instancia para el status canónico de una obra literaria. La elección del tema, el estilo y los procesos de traducción son factores que influenciaron el status y la suerte de muchas composiciones literarias. Usamos este criterio para examinar el caso de los Phaenomena de Arato, uno de los poemas más exitosos de la antigüedad. Nuestro artículo analiza (...) de qué modo las traducciones de Cicerón, Germánico y Avieno contribuyeron a su popularidad y supervivencia. (shrink)

This chapter provides an analysis of the work of Rita Segato and María Lugones’s assessment of Segato’s approach to gender and questions of decoloniality. The chapter examines the concepts of “patriarchy” and “gender” from within several critical paradigms among communities of color, including, specifically, indigenous and Afro-descendant communities within Abya Yala (a Puna term for the geographic lands of the Americas). Lugones proposes that terms of analysis such as “patriarchy” and “gender” undermine the complexity of the relations of power (...) constituted in and through coloniality, including specifically the racialization of gendered terms. European women were racialized, but colonized females were not. Retaining the use of gender as a category of analysis thereby leaves decolonial activists and scholars working toward coalitional struggle with indigenous and Afro-descedent communities unable to sufficiently affirm the embodied, erotic, intersubjective, and otherwise distinct modes of communal relations not bound by dimorphic gender categories that continue to exist among these communities. The conclusion of the chapter then traces Lugones’s contributions to decolonial feminism, responding to the concerns she raises in the previous sections. (shrink)

This article proposes the discussion about the "death of art" and its consequences not only for contemporary art, but also for culture. The causes of this death and the new figures which art adopted, were traced from Hegel, across Benjamin, Nietzsche, up to Heidegger and Vattimo. Art goes across the tragic experience of nihilism, with its epicentre in "God's death", to ground itself in new forms of freedom, which aesthetize- and democratize culture.Se plantea la discusión acerca de la "muerte del (...) arte" y sus consecuencias no sólo para el arte contemporáneo, sino también para la cultura. Los motivos de dicha muerte y las nuevas figuras que fue adoptando el arte se rastrearon a partir de Hegel, pasando por Benjamin, Nietzsche, hasta Heidegger y Vattimo. El arte atraviesa la experiencia trágica del nihilismo, con su epicentro en la "muerte de Dios", para fundarse en nuevas formas de la libertad que estetizan y democratizan la cultura. (shrink)

En este artículo se aborda la importancia del reconocimiento mutuo en la filosofía socio-política contemporánea, desde la perspectiva de Ricoeur, y se marca la recepción, pero también la diferencia, respecto de las propuestas de Hegel y su actualización en Honneth. Destacamos que el aporte peculiar de Ricoeur consiste en su énfasis, puesto tanto en el lado activo como en el pasivo del reconocimiento, en un camino que atiende sobre todo a las huellas del don y su agradecimiento, como también a (...) la centralidad del recibir. El nervio es una cierta "generosidad del deseo", su carácter festivo-ceremonial y simbólico, que culmina en estadosdepaz y ágape. El reconocimiento así posibilitado en un régimen de sobreabundancia se revela como fundadorderelación. (shrink)

The present article discusses how linguistic and stylistic considerations are significant and even critical to the acceptance, survival, and ultimately to the canonical status of literary works. The choice of subject, style and the translation process are factors which influenced the status and fate of many literary compositions. We use this criterion to examine the case of Aratus' Phaenomena, one of the most successful poems of antiquity. Our paper focuses on how the survival and popularity of Aratus' poem were affected (...) by its being translated into Latin by Cicero, Germanicus and Avienus. El presente artículo discute de qué modo consideraciones lingüísticas y estilísticas son significativas o incluso críticas para la aceptación, la supervivencia y en última instancia para el status canónico de una obra literaria. La elección del tema, el estilo y los procesos de traducción son factores que influenciaron el status y la suerte de muchas composiciones literarias. Usamos este criterio para examinar el caso de los Phaenomena de Arato, uno de los poemas más exitosos de la antigüedad. Nuestro artículo analiza de qué modo las traducciones de Cicerón, Germánico y Avieno contribuyeron a su popularidad y supervivencia. (shrink)

El origen de este escrito está en la pregunta fundamental de cómo puede ser feliz alguien que sabe que va a morir. La relación entre felicidad y muerte se presenta como paradójica; sin embargo, como experiencias extremas, hacen sospechar un oscuro parentesco. Esta es, de alguna manera, también la apuesta de Iribarne. La exposición se articula en tres partes: pensar lo imposible: la muerte; propuesta de otra perspectiva de la finitud: como troquelado de la vida; la posible apuesta a la (...) felicidad. Como categoría intermediaria en la relación muerte-felicidad se operó con la categoría de juego.The source of this paper is the fundamental questio how can somebody be happy when he knows that he must die. The relationship between happiness and death appears as a paradox; nevertheless, as extreme experiences, it may be suspected that there is an obscure kinship between both. This is what in a way is also at stake for Iribarne. The exposition is articulated in three parts: thinking the impossible: death; proposal of another perspective on finitude: as an imprint of life; the possibility of happiness as being our best bet. The category of play is employed as an intermediary category in the relationship death-happiness. (shrink)

En su obra de 1884, Die Grundlagen der Arithmetik [Gl.], Frege establece el principio del contexto como uno de sus principios fundamentales y propone valerse de él para dar con el concepto adecuado de número. Así, ofrece una definición de tipo contextual de número cardinal, pero ante una objeción que le resulta insalvable se decide por una definición explicita. La cuestión acerca de cuál ha sido entonces el sentido de establecer con tanto énfasis el principio del contexto admite más de (...) una respuesta. Mi texto polemiza con la interpretación canónica que se ha dado al papel de este principio en Gl., acusándola de permanecer encandilada por lo que se lee de manera inmediata en desmedro de una evaluación más integral y crítica. En particular, defenderé que: i) a diferencia de lo afirmado en Dummett 1991, la definición contextual de número cardinal no es abandonada por Frege al dar su definición explícita de número, ii) el principio del contexto tiene en Gl. un papel erístico fundamental de eliminar posiciones rivales acerca de la naturaleza de los números, iii) dicha definición contextual de número tiene un papel heurístico en el contexto de descubrimiento, en el sentido de que ofrece una intuición clave que permite llegar a la formulación final, iv) a su vez, la definición contextual es una condición necesaria de la definición explícita en el contexto de justificación, siendo que esta última se ha construido a partir de la primera. Por todo ello, sostengo que la función del principio del contexto no es la que prioriza Dummett, i. e., la fallida función de resolver el problema ontológico de la naturaleza de los números, sino que es fundamentalmente metodológica. En efecto, es en su función erística y heurística en donde debe ubicarse su relevancia para la investigación llevada a cabo en Gl. In his masterpiece of 1884, Die Grundlagen der Arithmetik [Gl.] Frege presents the context principle as a fundamental one in his investigation à propos an accurate concept of number. Thus, resting on it he offers a contextual definition of cardinal number; but after analyzing some objections he realizes that this definition does not work and decides himself for an explicit one. The question about what is the purport of the context principle when something that appeared to be the consequence is put aside admits more than a single answer. In this paper I argue against the canonic interpretation for, even while keeping next to the Fregean text, it fails to offer an integral explanation of how the context principle works all along Gl. In particular, I will defend that: i) contrary with Dummett 1991, the contextual definition of cardinal number is not abandoned by Frege when giving his explicit definition of number, ii) the context principle has in Gl. a fundamental eristic role of crossing out rival positions about the nature of numbers, iii) such contextual definition of number has an heuristic role in the discovery context, in the sense it offers a key intuition towards the final formulation, iv) furthermore, the contextual definition is a necessary condition in the justification context for the latest has been built up through the first one. For all this, I maintain that the function of the context principle is not the one Dummett prioritizes, i. e., the failed function of solving the ontological problem of the nature of numbers; the function of the context principle is rather and fundamentally methodological. It is on its eristic and heuristic function that its relevance to the Gl. investigation must be looked for. (shrink)

: This review considers the process of expansion of subjectivity that María Pía Lara introduces in Moral Textures: Feminist Narratives in the Public Sphere. As the complexity of Lara's understanding of multiculturalism is exhibited, the process of achievement of self-realization and autonomy is critiqued as inconsistent with the hidden transcript/public transcript distinction. The "we" to be fashioned intersubjectively in the dialogical process of subjective expansion cannot countenance that crucial distinction to the understanding of those narratives.

This review considers the process of expansion of subjectivity that María Pía Lara introduces in Moral Textures: Feminist Narratives in the Public Sphere. As the complexity of Lara's understanding of multiculturalism is exhibited, the process of achievement of self-realization and autonomy is critiqued as inconsistent with the hidden transcript/public transcript distinction. The “we” to be fashioned intersubjectively in the dialogical process of subjective expansion cannot countenance that crucial distinction to the understanding of those narratives.

This review looks at Sarah Hoagland's Lesbian Ethics from the position of a lesbian who is also a cultural participant in a colonized heterosexualist culture within the powerful context of its colonizing heterosexualist culture . From this position separation from heterosexualism acquires great complexity since the position described is that of a plural self. In Lesbian Ethics lesbian community is the community of separation where demoralization is avoided by auto-koenonous selves. Because heterosexualism is not a cross-cultural or international system but (...) a series of systems some of which dominate over others and threaten their extinction , lesbian pluralism cannot be achieved through the inclusion of lesbians of different cultures, classes and situations in a separating group. Neither the need for nor the value of separation from heterosexualism are undermined by the increased complexity that this position adds to the analysis. (shrink)

Una paradoja constitutiva de la cuestión migratoria a nivel mundial, tiene relación con el derecho humano a la libre circulación y la incapacidad política para avalarlo. Principalmente porque las garantías extendidas al emigrante no son las mismas que se ofrecen al inmigrante, y varían dependiendo de lo reconocido legítimamente por los Estados en su constitución y del interés, la conveniencia y la voluntad política de los gobiernos. Los que muchas veces tienden a politizar un problema social,..

“Podemos escoger entre responsabilidad e irresponsabilidad, pero no podemos salirnos de la disyuntiva. O nos hacemos responsables del globo globalizado, o estamos involucrados en su destrucción” Franz HinkelammertHinkelammert (2001) emplea la metáfora de “cortar la rama del árbol en la cual se está sentado” para referirse a las consecuencias de la consolidación de la globalización en todos los ámbitos de la vida. Esta tendencia suicida, entendida a partir de la “crisis general de la conviven..

This book provides an introduction to the key arguments in decolonial feminism, particularly, the coloniality of gender, the critique of white and Eurocentric feminisms, the imbrication between gender, race, and colonialism, feminicides, and the coloniality of democracy and public institutions.

En este trabajo confrontamos la posición de Bulygin acerca de las normas con la del escéptico semántico y la del incorporacionista. entendemos a ambas figuras como expresiones -matizadas- de dos enfoques generales respecto del comportamiento en base a reglas: a) el que no ve en este más que "decisiones arbitrarias", meras reacciones o hábitos de conducta, y b) el que asimila la explicación de lo normativo con el ajuste a reglas o principios. Ahora bien, la noción general de Bulygin que (...) concibe a las normas como proposiciones o entidades conceptuales, parece -paradójicamente- rozar el escepticismo cuando se enfrenta a la imposibilidad de listar en forma completa las excepciones implícitas en la formulación de una regla. Proponemos una concepción alternativa basada en la noción de que el significado se muestra en el "uso", entendido este como el dominio de una técnica que constituye una "práctica social", en la cual reside un tipo de corrección práctica que no depende de justificaciones explícitas, sino de un trasfondo no expreso que hace irreductible a una teoría la aplicación de normas jurídicas. We contrast Bulygin's position on rules against that of the semantic skeptic and the inclusionist. We understand these two positions as in some sense expressing two general approaches on behavior according to rules: a) the first one stating that ruled behavior is no more than "arbitrary decisions," mere reactions or behavioral habits, and b) the second one explaining everything normative as actions adjusted to rules or principles. Bulygin's general notion according to which rules are propositions or conceptual entities paradoxically seems to be close to a skeptic position when facing the impossibility of completely listing implicit exceptions when formulating a rule. We propose an alternative conception based on the notion that meaning is shown in use, understanding by "use" the mastering of a technique that constitutes a social practice, in which resides a sort of correction practice. This correction does not depend on explicit justifications but on an unexpressed background which makes impossible a theory of legal application of rules. (shrink)

Resumen El artículo tiene como objetivo revisar y analizar los pasajes referentes al territorio chileno en los poemas épicos que cantaron la Guerra de Arauco en el siglo XVI. Aun cuando su argumento central consistió en los acontecimientos bélicos, algunos pasajes dieron cabida a la descripción del espacio como un paisaje épico. Así como se demostrará, su representación no solo se configuró atendiendo a las condiciones fisonómicas del territorio, sino también a los recursos literarios propios de la epopeya que caracterizaron (...) al sur de Chile como un escenario desafiante y peligroso, espacio histórico y a la vez literario, representativo de la condición heroica e indomable del Reino de Chile.The aim of this article is to review and to analyze the passages relating to the Chilean territory in the epic poems that reported Arauco's War in the 16th century. Even if their central argument consisted of the warlike events, some passages gave content to the description of the space as an epic landscape. As it will be demonstrated, the representation of the territory not only was formed attending to the physical conditions of the land, but also to the literary resources of the epic that characterized to the south of Chile as a challenging and dangerous scene, historical and simultaneously literary space, representative of the heroic and indomitable condition of the Kingdom of Chile. (shrink)