While recognizing its origins and scope, Alejandro A. Vallega offers a new interpretation of Latin American philosophy by looking at its radical and transformative roots. Placing it in dialogue with Western philosophical traditions, Vallega examines developments in gender studies, race theory, postcolonial theory, and the legacy of cultural dependency in light of the Latin American experience. He explores Latin America’s engagement with contemporary problems in Western philosophy and describes the transformative impact of this encounter on contemporary thought.

Engaging the development of Heidegger's non-public writings on the event between 1936 and 1941, Daniela Vallega-Neu reveals what Heidegger's private writings kept hidden. Vallega-Neu takes readers on a journey through these volumes, which are not philosophical works in the traditional sense as they read more like fragments, collections of notes, reflections, and expositions. In them, Vallega-Neu sees Heidegger searching for a language that does not simply speak about being, but rather allows a sense of being to emerge (...) in his thinking and saying. She focuses on striking shifts in the tone and movement of Heidegger's thinking during these important years. Skillfully navigating the unorthodox and intimate character of these writings, Vallega-Neu provides critical insights into questions of attunement, language, the body, and historicity in Heidegger's thinking. (shrink)

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original scholarly (...) contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

This short essay is an introduction to Emmanuele Morandi streams of research, which aimed at recreating a new connection between social sciences and metaphysics, empirical research and moral reflections. After a brief introduction, the kind of anthropological critical metaphysical realism fostered by Morandi is outlined. The third paragraph addresses some foundational aspect of his social ontology; lastly, the complex distinction between social, political and economic spheres will be presented.

In Silv. 4.4 Statius pays homage to Vitorius Marcellus, the young dedicatee of the poem, praising his skills as an orator and foreseeing a brilliant military career for him. The last point is highlighted in a brief portrait of Marcellus as a perfect foot soldier and horseman :… nec enim tibi sola potentiseloquii uirtus: sunt membra accommoda bellis 65quique grauem tarde subeant thoraca lacerti.seu campo pedes ire pares, est agmina supranutaturus apex, seu frena sonantia flectes,seruiet asper equus.

The present work is divided in four sections. The first develops ideas about Cultural Analysis and about integral comprehension as definition of culture. The second section deals with a description of Cultural Modernity, including some of Kant’s and Max Weber’s proposals. As for the third sect..

Por causa del Pecado Original surgen dos relaciones que, a la vez, se conectan y se distinguen. El Pecado Original es un hecho histórico que implica una libre desobediencia. Pero por la libre obediencia amorosa de María, llena de Gracia, y por la libre obediencia de la Persona del Hijo, mediante su Naturaleza Humana, a pesar de que no pecaron, se manifestó la Gracia de Dios, para que el resto, que somos pecadores, seamos beneficiados por la Misericordia de Dios.

Journal Name: Philologus Issue: Ahead of print.

Paul Klee’s sense of modern art and his own painting as the channeling of the originary movement of life leads to an insight beyond modern art, and back towards such dynamic cosmological experiences as that of the Onas people of Patagonia. In their daily life and their rituals their painted bodies expressed the living force of their cosmos, an originary energy that occurred at the limit of what one may call art and nature. In engaging Klee’s painting and drawing, one (...) is brought to such an open space of living transformative movement; one finds a place wider than our present imagination, a time-space that in our being exposed to his works and experience remains for us to inhabit. (shrink)

Liberatory thought in Latin American philosophy leads to the question of the reinterpretation of historical time consciousness. In the following pages I first introduce the challenge as articulated out of Latin American thought, particularly with reference to Enrique Dussel and Aníbal Quijano, and then I develop a reinterpretation of historical time consciousness in its happening as understood through Hans-Georg Gadamer’s discussion of effected historical consciousness in Truth and Method. As already marked by this trajectory, this essay is not comparative, but, (...) through a dialogue with these thinkers, seeks to rethink the temporalizing-historical movement that is historical consciousness as a possible path to engaging in and understanding liberatory philosophy. (shrink)

As the only full-length treatment in English of spatiality in Martin Heidegger's work, this book makes an important contribution to Heidegger studies as well as to research on the history of philosophy.

This article identifies temporality as a constructed and elemental level of aesthetic experience, and exposes the elemental role of such aesthetic experience in the unfolding of contemporary Latin American liberatory thought. This particularly with regard to the sense of temporality that underlies the unfolding of the development of modernity, a development that occurs throughout the colonization of the Americas in the construction of a rational European ego cogito and its "other." Temporality in the westernizing linear sense figures a projective horizon (...) for the perception and understanding of existence and its coming. The key aim and meaning of all existence under this linear temporality is order and progress. However, ultimately in looking at Latin American thought and experience one finds a distinct sense of history and temporality beyond the possible determination of that sustaining westernizing European thought. In the recognition of distinct temporalities space-times open for rethinking modernity and the accompanying senses of humanity, life, freedom, and philosophical thought's issues and ways of articulating beings. (shrink)

This essay traces the movement of Heidegger’s thinking first from Contributions to Philosophy to The Event and then in the latter volume itself as a downgoing movement Heidegger performs through language, i.e. in how he thinks and speaks. The essay highlights a shift in attunement and in the relation to history that occurs in The Event, which is a shift from a resistance to the epoch of machination to letting it pass by as thinking ventures into the most concealed dimension (...) of the event and attempts an “imageless saying.” The last part of the essay focuses on the issue of language in The Event, both in relation to how Heidegger thinks language and in view of the performative aspects of Heidegger’s writing. (shrink)

This article discusses the notion of justice from a capabilities approach. We undertake an empirical analysis of the concepts of justice held by healthcare personnel, gleaned from a qualitative analysis of interviews on the subject of ethical dilemmas in everyday practice. The article states that Justice undoubtedly presents a work in progress, which implicates the link between justice as capability and human dignity. We empirically found a contrast between the views of justice based on the patient's own perceptions and those (...) based on the perceptions of healthcare personnel. We establish the kind of actions, communication skills and justice required to build a stronger relationship between patients and healthcare professionals, which would improve prognosis, treatment efficiency and therapeutic adhesion. (shrink)

Journal Name: Philologus Issue: Ahead of print.

The paper concentrates on two main theoretical problems connected with the idea of ‘person’, namely, ‘freedom’ and the ‘reality of evil’. Will be considered both Russian and Italian thinkers. After a presentation of Berdyaev’s philosophy of person and its critics (Vasilii Zenkovsky), alternative theological approaches to personality (Bulgakov, Lossky) will be considered. The last part of the paper deals with the heritage of Dostoevsky and Berdyaev in Italy, focusing on the ‘ontology of freedom’ proposed by Luigi Pareyson. The final remarks (...) try highlight communion as the necessary horizon for freedom and personality. (shrink)

In 2010, Charles Scott gave a course at the Collegium Phaenomenologicum in Italy titled “Bordered Americans.” The course followed his concern with understanding philosophical thought given our concrete cultural dynamics today. The lectures addressed the question of the limits and delimitations of borders as dynamic transformative events, which occur in encroachments between distinct and ever moving and shifting cultural configurations and borders. Scott emphasized the possibilities of thinking in such spaces, and ultimately situated Continental American philosophy in such disclosure. This (...) essay is the fruit of long conversations with Scott about these issues; in it I aim to add a Latin American voice to his incisive analysis. (shrink)

Although not often recognized as a major concern in his fecund writings, as Derrida himself indicates, Antonin Artaud accompanies his thought throughout his career. This essay explores that relationship by marking the various places where it appears, and by focusing on Derrida’s early discussions of Artaud. In them, Derrida traces the obsessive character of metaphysics as figured by Artaud’s word, a word that occurs as a speaking-writing-drawing. While Derrida’s discussions expose us to the physicality of Artaud’s word and with them (...) to a saying exterior to the metaphysical tradition. Derrida’s own obsession with the transcendental voice keeps him at a distance from engaging in the physicality and play of language one finds in Artaud’s words. (shrink)

This essay invites the reader to engage in a path towards understanding philosophy in terms of “world philosophies” rather than mapping out thought to the already operative westernizing conceptions of what “philosophy” is. The question of “world philosophies” is taken up through the way that Latin American thought is situated inbetween lineages and traditions. The essay focuses on the transformative encounter between Heidegger’s thought during the period of Being and Time and the Argentine thinker Rodolfo Kusch. In contrast to Heidegger, (...) Kusch finds a distinct path of thinking grounded in Latin American Indigenous thought, a thinking that remains to date in the pre-reflexive living of the popular classes in Latin America. Ultimately, the task of world philosophies arises from the concrete situation of the thought being developed, an attentiveness required that is found in aesthetic sensibilities rather than in reflexive rational thought alone or rationalist pragmatic subjectivism. (shrink)

El presente trabajo trata sobre el exilio en México del escritor, periodista y poeta Alfonso Guillén Zelaya entre 1933 y 1947. Etapa significativa de la vida y obra del pensador hondureño, pero también de la historia mexicana y latinoamericana. En nuestro artículo hacemos mención a un periodo políti..

In 2010, Charles Scott gave a course at the Collegium Phaenomenologicum in Italy titled “Bordered Americans.” The course followed his concern with understanding philosophical thought given our concrete cultural dynamics today. The lectures addressed the question of the limits and delimitations of borders as dynamic transformative events, which occur in encroachments between distinct and ever moving and shifting cultural configurations and borders. Scott emphasized the possibilities of thinking in such spaces, and ultimately situated Continental American philosophy in such disclosure. This (...) essay is the fruit of long conversations with Scott about these issues; in it I aim to add a Latin American voice to his incisive analysis. (shrink)

In 2010, Charles Scott gave a course at the Collegium Phaenomenologicum in Italy titled “Bordered Americans.” The course followed his concern with understanding philosophical thought given our concrete cultural dynamics today. The lectures addressed the question of the limits and delimitations of borders as dynamic transformative events, which occur in encroachments between distinct and ever moving and shifting cultural configurations and borders. Scott emphasized the possibilities of thinking in such spaces, and ultimately situated Continental American philosophy in such disclosure. This (...) essay is the fruit of long conversations with Scott about these issues; in it I aim to add a Latin American voice to his incisive analysis. (shrink)

Giorgio Agamben’s thought arises out of thinking through the concrete negativity or ungroundedness figured by “life” as understood under the sovereign exception. His work is sustained by the continuous exposure of philosophical concepts to what remains excluded, silenced, and to an extent unsayable for philosophy: Thus, disfiguring, decentering, and violating the temporality of Western history and philosophy as well as the concepts that order it. This means that Agamben thinks out of the ungrounded occurrences of language and history, and that (...) the transformative potency of his thought arises from sheer negativity and yet, in his engagement of thought’s concrete situation. (shrink)

Beginning with a discussion of truth and errancy and how these relate to Heidegger’s differentiation between grounding attunements and non-grounding attunements, the essay subsequently brings into discussion the role of the lived body. In order to mark a difference between, on the one hand, fundamental attunements that are disclosive of being and non-being as such and, on the other hand, attunements in so far as they relate to specific things or events and involve our body, the latter are addressed as (...) bodily dispositions. The last part of the essay puts into question that very distinction and suggests that even when it comes to fundamental attunements, these occur through or with bodily dispositions. (shrink)

The following article discusses a certain concrete ethical-historical sensibility that opens, in part, in the work of Hegel and serves as an introduction to two figures of spirit beyond Hegel’s onto-theological thought: namely, Frantz Fanon and Gabriel García Márquez. The discussion seeks to introduce a “thinking sensibility,” i.e., an opening toward the articulate understanding of history in and through its singularities. This figures a space for a way of thinking arising in the concrete unfolding of spirits out of singularities that (...) overwhelm any single or universal call for unity. In terms of history, this concerns not a thinking that gives sense to history through concepts, but a thought that from its specificity and situation unfolds diverse articulations, and hence configurations of the senses of spirit or histories. (shrink)

This essay engages Scott’s Living with Indifference by inquiring how we may understand experiences of indifference as occurring in our bodily being. It brings together Heidegger’s notion of being-there (Da-sein) and Merleau-Ponty’s accounts of world and body as flesh. With respect to Merleau-Ponty, the discussion highlights his thought of a “dehiscence” of body and world, which opens the idea of a hollow in the flesh that “echoes” indifferent dimensions accompanying the happening of things and events. The essay concludes with the (...) insight that we can be attuned to indifference because we carry indifference with us in our bodies. (shrink)

_ Source: _Volume 46, Issue 3, pp 390 - 404 This article puts into play the ghostly horizon of “death” as it follows its semblances through Derrida’s reading of Heidegger in the French thinker’s last seminars as published in _The Beast and the Sovereign_ Vol. II. The moments I underscore are three, always marking the playing out or releasing of death’s ghost, its sovereignty over life, while the readings, drift off driven by other forces: 1. In Session IV, Derrida’s enjambment (...) of Heidegger’s sense of _dasein_ and _Welt_ with Celan’s line from _Atemwende, “Die Welt ist fort, Ich muß dich tragen”_ ; 2. The mutual displacement of the question of the other and the question of death at the beginning of Session V ; and 3, the unfolding of Crusoe’s desire and fear of “living a living death” in Derrida’s discussion of _survivance_, also in session V. The discussion closes with the interpolation of Latin American thought through the introduction of the temporalizing movement of _différance_ read in light of the non-linear simultaneous asymmetric temporality one finds constitutive of Latin American consciousness. Thus, the reading moves from the deconstruction of various figures of death that permeate in an almost transcendental manner the organizing of the meaning of Derrida and Heidegger’s thought, to a thinking with the temporalizing movement of _survivance_ or living-dying, in which the binomial reasoning and teleological structures of temporality held by the figures of life and death are released to a thought beyond their supposed mutually exclusive timeline. (shrink)

The following response is divided in two parts. The first addresses some general issues about my Latin American Philosophy: From Identity to Radical Exteriority, which was the topic of a session at the 2015 meeting of the Society for Phenomenology and Existential Philosophy. The second takes up in depth a point from each speaker: the question of developing “situated thought” as a way to undo and overcome the exclusion of non-Westernized thought and experience ; and the introduction of a “decolonial (...) aesthetics” and an “aesthetic of liberation” as fundamental for decolonizing thought and opening spaces from other senses of existence, knowledge, and intersubjectivity. (shrink)

What is the effect of light as it measures the seasons? How does light leave different traces on the terrain—on a Pacific Island, in the Aegean Sea, high in the Alps, or in the forest? John Sallis considers the expansiveness of nature and the range of human vision in essays about the effect of light and luminosity on place. Sallis writes movingly of nature and the elements, employing an enormous range of philosophical, geographical, and historical knowledge. Paintings and drawings by (...) Alejandro A. Vallega illuminate the text, accentuating the interaction between light and environment. (shrink)

Available in English for the first time, this much-anticipated translation of Enrique Dussel's _Ethics of Liberation_ marks a milestone in ethical discourse. Dussel is one of the world's foremost philosophers. This treatise, originally published in 1998, is his masterwork and a cornerstone of the philosophy of liberation, which he helped to found and develop. Throughout his career, Dussel has sought to open a space for articulating new possibilities for humanity out of, and in light of, the suffering, dignity, and creative (...) drive of those who have been excluded from Western Modernity and neoliberal rationalism. Grounded in engagement with the oppressed, his thinking has figured prominently in philosophy, political theory, and liberation movements around the world. In _Ethics of Liberation_, Dussel provides a comprehensive world history of ethics, demonstrating that our most fundamental moral and ethical traditions did not emerge in ancient Greece and develop through modern European and North American thought. The obscured and ignored origins of Modernity lie outside the Western tradition. _Ethics of Liberation_ is a monumental rethinking of the history, origins, and aims of ethics. It is a critical reorientation of ethical theory. (shrink)