Resumen La educación de las emociones ha sido promovida recientemente desde el giro afectivo en las ciencias sociales. Sin embargo, gran parte de los análisis educativos no tratan las emociones llamadas políticas o públicas, definidas por Martha Nussbaum como aquellas relacionadas con el Estado, sus instituciones y los conciudadanos. Este artículo presenta una guía para una educación ciudadana basada en emociones políticas, fundamentando que su educabilidad está habilitada por el desarrollo de la autorreflexión y que, a partir de ello, es (...) posible determinar categorías de emociones que favorecen la convivencia democrática, como son su adecuación, su direccionamiento y su apertura o clausura de las fronteras del yo. Esas categorías, inspiradas en los trabajos de Martha Nussbaum, Jon Elster y Adela Cortina, se ofrecen como guía metodológica para una educación ciudadana que procure el cultivo de la autorreflexión en relación con las emociones políticas. Dicha guía podría superar la actual dificultad tanto de enseñar como de evaluar la dimensión política de las emociones en la educación formal.The education of emotions has recently been promoted by the affective turn in the social sciences. However, most of these approaches to emotions fail to undertake a work in the field of emotions called political or public, as defined by Martha Nussbaum as the emotions that refer to the State, its institutions and the fellow citizens. This article seeks to present a guide for a citizen education based on political emotions, on the grounds that their educability is enabled by the development of self-conscious reflection and that it is therefore possible to determine categories of emotions that favor democratic coexistence, such as their adequacy, their direction and their opening or closing of the borders of the self. These categories, inspired by Martha Nussbaum’s, Jon Elster’s and Adela Cortina’s works, are offered as a methodological guide for a citizen education that seeks the cultivation of self-conscious reflection in relation to political emotions. This guide could overcome the current difficulty of both teaching and evaluating the political dimension of emotions in formal education. (shrink)

The education of the emotions is a valuable tool not always taken into account in the development of the democratic, egalitarian background essential to empower citizens. Perhaps the difficulty lies in the fact that, firstly, it is necessary to probe the possibilities of educability of emotions. Martha Nussbaum is one of the contemporary philosophers who have devoted much of their work to the study of emotions, and from her theory, conclusions can be drawn about the question of their educability. Her (...) theory of emotions can be situated within a set of theories that understand emotions as cognitive, which turns literature into a useful tool for their education. However, the author does not put forward an explicit methodology for such development from narrative. To this end, in this interview Nussbaum is asked about the concept of self-conscious reflection as a feasible proposal to enable the education of emotions, as well as about whether a list of “democratic emotions” can be built from her theory. Also, in this context, Nussbaum responds and elaborates on these themes. (shrink)

RESUMEN El artículo propone definir la integridad moral a partir de la autorreflexión, la meta emoción y la identidad. Se parte de la autorreflexión de H. Frankfurt y se amplía su evaluación de los deseos mediante los conceptos de autorreflexión débil y fuerte de C. Taylor. Si bien las emociones tienen relevancia en la motivación, lo que cuenta para evaluar la reflexividad de alguien son sus acciones. Se plantea que las emociones, aun sin cristalizar en acción, son relevantes para determinar (...) la identidad moral. Así mismo, se presentan las metaemociones como un tipo de deseo de segundo orden que no se enlaza necesariamente a la volición, pero que tiene potencial similar a las voliciones de segundo orden. Se propone considerar a las emociones morales, según las define C. Korsgaard, como equivalentes a las metaemociones que, junto con las razones, determinan la integridad moral. ABSTRACT The purpose of the article is to define moral integrity on the basis of self-reflection, meta-emotion, and identity. Starting out from H. Frankfurt’s notion of self-reflection, the article expands his assessment of desires with the help of C. Taylor‘s concepts of strong and weak self-reflection. While it is true that emotions are relevant for motivation, it is an individual’s actions that count when assessing reflexivity. The article suggests that emotions, even when they have not materialized into actions, are relevant in determining moral identity. Likewise, it discusses meta-emotions as a type of second-order desire that is not necessarily linked to volition, but whose potential is similar to that of second-order volitions. It suggests that moral emotions, according to C. Korsgaard, be considered equivalent to meta-emotions, which, together with reasons, determine moral integrity. (shrink)

Human development requires the education of autonomous citizens, capable of critically approaching their opportunities. However, if this is left to the school alone, the children’s most important educational environment—the family—is neglected. The Community of Inquiry, developed by Matthew Lipman into an educational methodology, aims at educating students to be critical citizens by developing habits of mind through collaborative philosophical inquiry. The research reported here was targeted at introducing the COI into the family, particularly addressing the intersubjective relationships among participants. In (...) Uruguay, ‘Community Teachers’ visit disadvantaged homes to follow children’s progress and to increase the retention rates. Two Participatory Action Research activities were implemented in 2012 and 2016, in which sixty Community Teachers were trained in the COI methodology and applied it to their work with families. The observations made suggest the COI can support the promotion of human development from the very heart of the family. (shrink)

La percepción del Otro desde una perspectiva hegemónica es recurrente en las literaturas heterogéneas, entendidas a grandes rasgos como un tipo de literatura fruto del encuentro entre culturas. Mi objetivo es presentar a la poesía negrista como un evidente caso de literatura heterogénea, aunque con una diferencia: en lugar de perpetuar el punto de vista hegemónico, la poesía negrista latinoamericana, en particular la de Nicolás Guillén, logra una visión de los negros desde la búsqueda de una identidad propia. Teniendo como (...) fundamento la dialéctica nietzscheana dionisíaco-apolíneo, sostengo que la literatura heterogénea en general evidencia una insuficiencia del lenguaje -elemento característicamente apolíneo- en su búsqueda de la representación del Otro, mientras que la poesía de Guillén muestra un mayor grado de cercanía con el Otro, a través de la adopción de un elemento distintivamente dionisíaco: la musicalidad. The perception of the Other from a hegemonic perspective is recurrent in heterogeneous literatures, broadly understood as a kind of literature resulted from the encounter between cultures. The aim of this work is to present "negrista" poetry as an evident case of heterogeneous literature, though different in a way: instead of perpetuating the hegemonic point of view, Latinamerican "negrista" poetry, particularly Nicolás Guillén's, achieves a vision of black people in search of their own identity. Based on Nietzschean Apollonian-Dyonisian dialectic, I maintain that heterogeneous literature in general shows an insufficiency of language -typically Apollonian- in its search for the representation of the Other, whereas Guillén's poetry shows a greater degree of closeness to the Other by adopting an element which is distinctively Dyonisian: musicality. (shrink)