DOCSLIB.ORG

Critical Marxism in Mexico Adolfo Sánchez Vázquez and Bolívar

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Critical Marxism in Mexico Adolfo Sánchez Vázquez and Bolívar Critical Marxism in Mexico Historical Materialism Book Series Editorial Board Sébastien Budgen (Paris) Steve Edwards (London) Marcel van der Linden (Amsterdam) Peter Thomas (London) VOLUME 87 The titles published in this series are listed at brill.com/hm Critical Marxism in Mexico Adolfo Sánchez Vázquez and Bolívar Echeverría By Stefan Gandler LEIDEN | BOSTON This English translation has been made possible with the kind support of the Universidad Autónoma de Querétaro, Qro, Mexico. Translated by George Ciccariello-Maher and Stefan Gandler. With an updated and extended bibliography, and explaining or updating notes for the English-language readers, by the author. Illustrations by Sofía del Carmen Rodríguez Fernández. German original: Stefan Gandler, Peripherer Marxismus. Kritische Theorie in Mexiko, Hamburg/Berlin Argument-Verlag: 1999, 459 pp. Spanish-language edition: Stefan Gandler, Marxismo crítico en México. Adolfo Sánchez Vázquez y Bolívar Echeverría, Mexico City: Fondo de Cultura Económica/Universidad Nacional Autónoma de México/ Universidad Autónoma de Querétaro, 2007, 621 pp. Library of Congress Cataloging-in-Publication Data Gandler, Stefan, author. [Peripherer Marxismus. English] Critical Marxism in Mexico : Adolfo Sánchez Vázquez and Bolívar Echeverría / by Stefan Gandler. pages cm. — (Historical materialism, ISSN 1570-1522 ; volume 87) Includes bibliographical references and index. ISBN 978-90-04-22428-5 (hardback : acid-free paper) — ISBN 978-90-04-28468-5 (e-book) 1. Sánchez Vázquez, Adolfo. 2. Echeverría, Bolívar. 3. Philosophy, Marxist—Mexico. 4. Critical theory—Mexico. I. Title. HX113.7.G3613 2015 335.4092’272—dc23 2014039111 This publication has been typeset in the multilingual ‘Brill’ typeface. With over 5,100 characters covering Latin, ipa, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see brill.com/brill-typeface. issn 1570-1522 isbn 978-90-04-22428-5 (hardback) isbn 978-90-04-28468-5 (e-book) Copyright 2015 on the English translation by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill nv incorporates the imprints Brill, Brill Nijhoff and Hotei Publishing. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill nv provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, ma 01923, usa. Fees are subject to change. This book is printed on acid-free paper. Dedicated to our unforgettable friend and tireless protagonist in the struggle against racism and anti-Semitism Elisabeth Link born on 16 November 1955, died in Frankfurt on 29 January 1997 ∵ Cuerpos XIII Contents Prologue to Critical Marxism in Mexico xiii Michael Löwy Preface to the English-Language Edition xv Preface to the Original Edition in German xvii Preface to the Spanish-Language Edition xix Introduction: From Eurocentric to Peripheral Marxism 1 Part 1 Historical and Theoretical Context 1 The Life and Work of Adolfo Sánchez Vázquez 15 Beginning of the Biography 16 The Spanish Civil War 19 The First Period in Mexico, Exile 26 The ‘New Theoretical and Practical Posture’ 34 2 The Life and Work of Bolívar Echeverría 42 The Period in West Germany and West Berlin 50 From the Divided City to the Mexican Capital 64 Collaboration on the Journal Cuadernos Políticos 67 Back to Philosophy 77 3 The ‘State of Art’ 84 a. On Social Philosophy in Latin America 84 b. On Adolfo Sánchez Vázquez and Bolívar Echeverría 85 Part 2 Adolfo Sánchez Vázquez: Praxis and Knowledge 4 The Concept of Praxis 93 a. The Term ‘Praxis’ in Various European Languages 93 b. The Terms ‘Praxis’ and ‘Práctica’ and the Problem of Their Translation 96 c. General Introduction to the Concept 98 viii contents 5 Everyday Consciousness of Praxis 101 a. The Critique of the Everyday Consciousness of Praxis, or, What Is a Theoretical Knowledge of Praxis Good For? 101 b. Revolutionary Praxis and Everyday Consciousness 108 Practical Politicism and Practical Apoliticism 112 c. Artistic Praxis and Everyday Consciousness 113 d. Concluding the Critique of Everyday Consciousness 113 6 The Relationship between Philosophy and Praxis in History 116 a. Antiquity 117 b. The Philosophy of Praxis 125 7 The Theses on Feuerbach 127 a. The Position of the Theses on Feuerbach in Marx’s Work 127 b. Interpretation of the Theses on Feuerbach 132 Praxis as the Basis for Knowledge (Thesis I) 134 Praxis as a Criterion of Truth (Thesis II) 138 Revolutionary Praxis as the Unity of the Transformation in Human Beings and in Circumstances (Thesis III) 143 From the Interpretation of the World to its Transformation (Thesis XI) 147 Epilogue to the Theses on Feuerbach 152 8 Critique of Some Marxist Conceptions of Knowledge 153 a. Critique of Certain Conceptions of Marxism in General 154 b. Critique of Certain Marxist Conceptions of Knowledge 156 Knowledge as the Direct Result of World-Transformative Praxis 156 Knowledge as Something Achieved Exclusively in Theory 160 9 Once Again on the Problem of Knowledge and Praxis 167 a. Materialism and Idealism 168 b. Political and Productive Praxis 176 10 The Philosophy of Praxis: Two Versions 183 Contents ix Part 3 Bolívar Echeverría: Use-Value and Ethos 11 Praxis and Use-Value 195 a. Theory of Use-Value and Critique of the Abstract Concept of Praxis 195 b. Differences vis-à-vis the Concept of Praxis in Sánchez Vázquez 199 c. Historical Limitations of the Marxian Concept of Use-Value 206 d. The Aristotelian Concept of Use-Value as Interpreted by Marx 210 e. Marx as the Founder of the Critical Concept of Use-Value 215 f. The Marxian Concept of Natural Form and the Theory of Ethos 223 g. The Critique of Political Economy as a Critique of Modernity 226 12 Concretisation of the Concept of Praxis 229 a. Reproduction and Communication 229 b. Use-Value and Signs 238 c. Marx’s Theory of Tools 242 d. Concept of Concrete Universalism 249 13 Modernity and Capitalism 257 a. The Critique of Actually-Existing Modernity and the Critique of Actually-Existing Postmodern Thought 257 b. The Term ‘Actually-Existing Modernity’ 259 c. Actually-Existing Modernities as Basis for a Non-Capitalist Modernity 264 14 The Concept of Historical Ethos 268 a. On the Term Ethos 269 Translation Problems 270 b. Determination of the Concept of ‘Historical Ethos’ 271 c. Concept of Modernity 278 d. The Terms ‘Realist’, ‘Romantic’, ‘Classic’, and ‘Baroque Ethos’ 280 e. The Concept of the Four Ethe of Capitalist Modernity as a Contribution to a Materialist History of Culture 281 f. The Theoretical Positioning and Explosive Force of the Concept of Ethos 282 Form of Civilisation Versus Mode of Production ( for Martin Heidegger) 286 x contents The Finite of the Dominant Modernity and of All Capitalist Modernities ( for Karl Marx) 286 Christianity and Capitalism ( for Max Weber) 288 Excursus: Marx on ‘Political Economy and Christianity’ 290 Puritanism and Realism 293 15 The Four Ethe of Capitalist Modernity 295 a. The Realist Ethos 295 b. The Romantic Ethos 297 c. The Classic Ethos 299 d. The Baroque Ethos 300 e. Non-existence of Historical Ethe in Pure Form 306 f. Textual Variations of the Concept of Ethos 307 16 Ethos and Ideology 311 a. Limitations of the Concept of Ethos 311 b. Contribution to the Reconstruction of the Concept of Ideology in the Critique of Political Economy 313 1859 Preface to the Contribution to the Critique of Political Economy 313 The Text: ‘The Fetishism of the Commodity and Its Secret’ 315 The Fetishism of the Commodity 316 The Historical Dimension of the Fetishism of the Commodity, or Knowledge as a Political-practical Process 320 On the Relation Between ‘Necessity’ and ‘Interest’ in the Formation or Perpetuation of Ideologies 324 Capital as a Critique of Fetishisms 325 c. The Concept of Ethos as a Toned Down Critique of Ideology 328 d. An Example of the Limitations of the Concept of Ethos 331 17 Utopia: A Non-Capitalist Society of Commodity Producers 335 Part 4 On the Relationship between Praxis and Ethos 18 Affirmation or Critique of Praxis? 343 19 The Conceptual Determination of Culture and Nature 350 Contents xi 20 The Philosophical Critique of Eurocentrism 355 a. On the Problem of Focusing on European Authors 355 b. Critical Concept of Praxis Versus Abstract Universalism, Namely Eurocentrism 357 Bibliographical Appendix 361 A Bibliography of Adolfo Sánchez Vázquez 363 B Bibliography of Bolívar Echeverría 409 C Selected Bibliography on Marxist Philosophy in Latin America 427 D Sources for the Bibliography 432 References 435 Index of Titles 447 Index of Concepts 451 Index of Names 462 Cuerpos XIV Prologue to Critical Marxism in Mexico This beautiful book speaks to us about the Latin American – in this case Mexican – contribution to the renewal of critical Marxism. Stefan Gandler succeeds not only in explaining, profoundly and coherently – but not uncriti- cally! – the thought of Adolfo Sánchez Vázquez and Bolívar Echeverría, their biography, the evolution of their ideas, the complete bibliography of their works, their convergences and divergences, but he also demonstrates that breaking with Eurocentrism is an indispensable condition for a true univer- salisation of critical theory. In the work of Mariátegui, Latin America was introduced to a first version of critical Marxism, which sought to break with the method of ‘copying and pasting’ from European experiences. (On this point, I cannot share in the least Gandler’s position, according to which Mariátegui simply represents a ‘Latin Americanised’ way of reading Soviet Marxism.) After his death in 1930, the Soviet vulgate of Stalinised Marxism – with a few, honourable exceptions – predominated for many years in Latin America.
Load more

Recommended publications
  • Towards a Critical Conception of Time in Marx, Benjamin and Rosenzweig
    University of Texas at El Paso ScholarWorks@UTEP Open Access Theses & Dissertations 2020-01-01 Linear Time Vs Now Time: Towards A Critical Conception Of Time In Marx, Benjamin And Rosenzweig Juan Carlos Durán University of Texas at El Paso Follow this and additional works at: https://scholarworks.utep.edu/open_etd Part of the Philosophy Commons Recommended Citation Durán, Juan Carlos, "Linear Time Vs Now Time: Towards A Critical Conception Of Time In Marx, Benjamin And Rosenzweig" (2020). Open Access Theses & Dissertations. 3160. https://scholarworks.utep.edu/open_etd/3160 This is brought to you for free and open access by ScholarWorks@UTEP. It has been accepted for inclusion in Open Access Theses & Dissertations by an authorized administrator of ScholarWorks@UTEP. For more information, please contact [email protected]. LINEAR TIME VS NOW TIME: TOWARDS A CRITICAL CONCEPTION OF TIME IN MARX, BENJAMIN AND ROSENZWEIG JUAN CARLOS DURAN Master’s Program in Philosophy APPROVED: Jules Simon, Ph.D., Chair Steve Best, Ph.D. Stefan Gandler, Ph.D. Stephen L. Crites, Jr., Ph.D. Dean of the Graduate School Copyright © by Juan Carlos Duran 2020 LINEAR TIME VS NOW TIME: TOWARDS A CRITICAL CONCEPTION OF TIME IN MARX, BENJAMIN AND ROSENZWEIG by Juan Carlos Duran, BA Philosophy THESIS Presented to the Faculty of the Graduate School of The University of Texas at El Paso in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS Department of Philosophy THE UNIVERSITY OF TEXAS AT EL PASO December 2020 ABSTRACT The main purpose of this thesis is to open a conversation regarding the role of the linear conception of time that serves as the driving force of the modern and capitalist conception of human history, and that conceives it as a timeline based on progress.
    [Show full text]
  • El Pensamiento Filosófico De Adolfo Sánchez Vázquez / Stefan Gandler
    ARTÍCULOS El pensamiento fi losófi co de Adolfo Sánchez Vázquez Adolfo Sánchez Vázquez´s Philosophy STEFAN GANDLER Universidad Nacional Autónoma de México [email protected] Resumen: Una de sus aportaciones centrales es una muy temprana interpretación no dogmática de la obra de Karl Marx, en los años sesenta del siglo XX, cuando en la mayor parte del mundo, incluyendo América Latina, las interpretaciones simplifi cadoras y dogmáticas de sus conceptos fi losófi cos eran cuasi omnipresentes, entre sus seguidores, así como entre sus detractores. El presente texto trata de presentar este acercamiento crítico refl exivo al pensamiento de Marx a partir del análisis que Sánchez Vázquez hace de las Tesis sobre Feuerbach y especialmente la relación praxis y conocimiento, comprendida de manera ejemplar dentro de este análisis. El concepto de praxis, como lo introduce Sánchez Vázquez en América Latina, supera la entonces dominante idea generalizada de que la teoría tiene que guiar la acción, al hacer entendible que praxis signifi ca la presencia doble de teoría y acción en el mismo momento y la misma persona. Este concepto, central para Marx, pero olvidado por muchos marxistas en la primera mitad del siglo veinte, logra establecer las bases teóricas necesarias para superar la ideología y realidad de un líder o comité central que está predestinado a guiar las masas ciegas, sin caer en una falsa indiferencia en la que cada uno tiene su verdad. Esto sería, a fi n de cuentas, una verdad aparentemente abierta y tolerante, pero sin fi lo alguno para enfrentarse contundentemente a las falsedades aplastantes y cuasi omnipresentes de la aparente actualidad de la forma de reproducción capitalista.
    [Show full text]
  • Bolívar Echeverría Y Georg Lukács. Teoría Crítica Entre América Y Europa
    BOLÍVAR ECHEVERRÍA Y GEORG LUKÁCS. TEORÍA CRÍTICA ENTRE AMÉRICA Y EUROPA Bolívar Echeverría and Georg Lukács. Critical Theory between America and Europe STEFAN GANDLER* [email protected] Fecha de recepción: 15 de agosto de 2014 Fecha de aceptación: 10 de octubre de 2014 RESUMEN Bolívar Echeverría (Ecuador/México) desarrolla una teoría marxista no dog- mática que tiene como punto de referencia central el marxismo occidental. Para ello, considera que, además de la Teoría Crítica en general, uno de los autores más relevantes es Georg Lukács con su Historia y consciencia de clase. Ahora bien, pese a que Echeverría reconoce en Lukács un significativo punto de partida, toma una distancia crítica frente a él. Para dar cuenta de ello, ana- lizamos aquí el concepto echeverriano del ethos histórico, en relación a sus paralelismos y diferencias con el concepto de cosificación de Lukács, y discu- timos la crítica que formula Echeverría en torno al impulso hacia una radical crítica de la ideología [Ideologiekritik] – elemento central en la Teoría Crítica de la Sociedad. Palabras clave: Crítica de la ideología, cosificación, ethos histórico, modernidad capitalista. ABSTRACT Bolívar Echeverría (Ecuador / Mexico) develops a non-dogmatic Marxist theory whose central reference point is the Western Marxism. Besides the Critical Theory in general, considers Georg Lukacs —with his History and Class Cons- ciousness— as one of the most important authors. However, although Echeverria recognizes in Lukacs a significant starting point, he takes a critical distance in front to him. To evince this, we analyze here Echeverria’s concept of historical ethos in relation to their similarities and differences with the concept of reification by Lukacs, and we discuss Echeverria’s critique in connection with the impulse towards a radical critique of ideology [Ideologiekritik] — a central question in the Critical Theory of Society.
    [Show full text]
  • Alfred Schmidt Y La Filosofía Marxista En México
    ESTUDIOS UTOPÍA Y PRAXIS LATINOAMERICANA ~ AÑO 18. Nº 61 (ABRIL-JUNIO, 2013) PP. 25 - 36 REVISTA INTERNACIONAL DE FILOSOFÍA IBEROAMERICANA Y TEORÍA SOCIAL ISSN 1315-5216 ~ CESA – FACES – UNIVERSIDADDEL ZULIA. MARACAIBO-VENEZUELA Teoría crítica y materialismo hoy: Alfred Schmidt y la filosofía marxista en México Critical Theory and Materialism Today: Alfred Schmidt and Marxist Philosophy in Mexico Stefan GANDLER Universidad Autónoma de Querétaro, Facultad de Ciencias Políticas y Sociales, México. RESUMEN ABSTRACT Alfred Schmidt y Adolfo Sánchez Vázquez Alfred Schmidt and Adolfo Sánchez tienen en común que parten de Marx sin caer en el Vázquez have in common that both begin with Marx dogmatismo. Schmidt es uno de los alumnos y cola- without falling into dogmatism. Schmidt is one of the boradores más importantes de Horkheimer, Ador- most important students and collaborators of no, y Marcuse, muy probablemente el más relevan- Horkheimer, Adorno and Marcuse, very probably te entre los aún vivos al inicio del siglo XXI, no sola- the most relevant among those still living at the be- mente por su gran seriedad filosófica, sino también ginning of the XXIst century, not only because of his porque en esta tradición teórica es el que más cono- great philosophical seriousness, but also because, cimiento directo tiene de la obra de Marx. Para él in this theoretical tradition, he has the most direct como para Sánchez Vázquez –él filósofo marxista knowledge of Marx’s work. For him, as for Sánchez no dogmático hispanoparlante–, una de las cuestio- Vázquez, the non-dogmatic Marxist philosopher in nes filosóficas fundamentales es la de la relación the Spanish speaking world, one of the fundamental entre el idealismo y el materialismo (premarxiano) y philosophicalquestions is that of the relationshipbe- la del carácter, al fin y al cabo materialista,de una in- tween idealism and (pre-Marxian) materialism and terpretación de Marx orientada a la praxis.
    [Show full text]
  • From Critical Theory to the Philosophy of Liberation: Some Themes for Dialogue*
    From Critical Theory to the Philosophy of Liberation: Some Themes for Dialogue* _________________________________________________________________________ ENRIQUE D. DUSSEL UNIVERSIDAD AUTÓNOMA METROPOLITANA AND UNIVERSIDAD NACIONAL AUTÓNOMA DE MÉXICO After considering the proper tone for my participation in this “dialogue” between Europeans and Latin Americans about “Critical Theory,” I have concluded that my argumentative strategy should primarily be to take seriously the “subjects” of the dialogue and their locus enuntiationis: who we are and from where we speak. These sorts of dialogues are not frequent nor are their terms obvious,1 and it is even less common for such a debate to occur symmetrically, by which I mean that it takes place between philosophers within a community of horizontal communication who are respected as equals, as colleagues, but who nevertheless demand to be recognized in their alterity. Such efforts are not exempt from a certain degree of incommunicability and incommensurability that can create misunderstandings, but are nonetheless united by a solidaristic will to attempt to advance a critical philosophy with global validity. Such a philosophy, which would accordingly set out from the perspective of those excluded from the global system (peripheral countries) and those excluded within particular states (impoverished masses), has not existed to date: I consider its construction the specific task of philosophy in this twenty-first century that we are beginning. 1. The first contacts with the Frankfurt School (with
    [Show full text]
  • Reflexiones Sobre El Marxismo Crítico En México
    Reflexiones sobre el marxismo crítico en México Reflexions on critical Marxism in México Stefan Gandler1 UFS Resumen: Se observa en Europa y el resto del llamado “primer mundo” – dentro del contexto general de una parálisis social – un estancamiento en el desarrollo de teorías filosóficas sociales relevantes (aquellas que ayudan a la emancipación de la opresión y la explotación del hombre por el hombre). Partimos para tal efecto de las cuestiones centrales que se plantean acerca de: un concepto de praxis, eventualmente demasiado optimista; el problema de la naturalización ideológica de relaciones sociales, que a su vez enturbia la mirada hacia la naturaleza externa y la propia y, finalmente, la conexa posibilidad o dificultad que ambas interrogantes presentan para romper con la tradición eurocéntrica y progresista, incluso en las filosofías de izquierda y marxista. A análisis de dos autores (B. Echeverría e A. S. Vázquéz) demostró que, la superación del bloqueo impuesto a la recepción del sur, enriquecerá tanto la discusión filosófica en general como la de la filosofía social en Europa. Palabras-clave: Marxismo; Teoría Crítica; México; Eurocentrismo. Abstract: It is observed in Europe and the rest of the so-called "first world" - within the general context of a social paralysis - a stagnation in the development of relevant social philosophical theories (those that help the emancipation of oppression and the exploitation of man by the man). For this purpose, we start from the central questions that arise about: a concept of praxis, possibly too optimistic; the problem of the ideological naturalization of social relations, which in turn muddies the view towards the external and the own nature and, finally, the related possibility or difficulty that both questions present to break with the Eurocentric and progressive tradition, even in the philosophies of left and Marxist.
    [Show full text]
  • Etnocentrism and Critical Theory Two Cases: United States and Mexico
    ETNOCENTRISM AND CRITICAL THEORY TWO CASES: UNITED STATES AND MEXICO ETNOCENTRISMO E TEORIA CRÍTICA: DOIS CASOS: ESTADOS UNIDOS E MÉXICO ETNOCENTRISMO Y TEORÍA CRÍTICA: DOS CASOS: ESTADOS UNIDOS Y MÉXICO I STEFAN GANDLER ABSTRACT How is it possible to understand a specific cultural determination of human prax- is, especially the productive and consumptive one, without falling into ethnologising hu- man subjects in their everyday forms of reproduction, or constructing biological fixations? The former senior faculty of the Universidad Nacional Autónoma de México (UNAM) Bolívar Echeverría (Riobamba, Ecuador 1941 – Mexico City 2010), who does not limit hu- man culture to its ‘elevated’ forms and bases his analysis in the precise manner of material reproduction, finds an adequate image of this relationship between freedom and tradition, between individuality and a historically – and geographically – determined collectivity. This image lies in human languages, their innumerable speech acts and in a science that studies the relation of interdependence among them: semiology. KEYWORDS: CRITICAL THEORY; SEMIOLOGY; MARXISM; QUADRUPLE ETHOS, CAPITALIST MODERN- ITY, LINGUISTICS, USE VALUE. RESUMO Como é possível compreender uma determinação cultural específica da praxis humana, especialmente a produtiva e a consumista, sem cair em assuntos humanos etnoló- gicos, em suas formas cotidianas de reprodução, ou construção de fixações biológicas? A antiga faculdade sénior da Universidade Nacional Autônoma do México (UNAM) Bolívar Echeverría (Riobamba, Equador 1941 - Cidade do México 2010), que não limita cultura humana às suas formas “elevadas” e baseia sua análise na maneira precisa de reprodução material, encontra uma imagem adequada dessa relação entre Liberdade e tradição, entre individualidade e uma determinação historicamente e geograficamente determinada pela I Universidade Autônoma de Querétaro (UAQ), México.
    [Show full text]
  • Eurocentrism and Marginalization in European and American Critical Theory
    WHERE IS CRITICAL THEORY? EUROCENTRISM AND MARGINALIZATION IN EUROPEAN AND AMERICAN CRITICAL THEORY ONDE ESTÁ A TEORIA CRÍTICA? EUROCENTRISMO E MARGINALIZAÇÃO NA TEORIA CRÍTICA EUROPÉIA E AMERICANA DÓNDE ESTÁ LA TEORÍA CRÍTICA? EUROCENTRISMO Y MARGINACIÓN EN LA TEORÍA CRÍTICA EUROPEA Y AMERICANA ARNOLD FARRI ABSTRACT In this paper, I will examine the marginalization of certain forms of critical theory in US. I will argue that the real Great Refusals have been refused by much of what calls itself critical theory. What gets accepted as critical theory in the academy is often connected to the social position of those doing the theory. That is, quite often critical theory is constructed by those who enjoy a certain degree of social comfort and have created a gap between themselves and the “wretched of the earth” who suffer daily. Critical Theory becomes Ivory Tower theorizing. Finally, I will argue that Herbert Marcuse was a critical theorist who tried to stay connected to those who suffer. I will make some proposals based on Herbert Marcuse’s critical theory of education, the black feminist framework of inter- sectionality, and what I call democratic attunement. KEYWORDS: CRITICAL THEORY, EUROCENTRISM, MARGINALIZATION, EUROPE, AMERICA RESUMO Neste artigo, examinarei a marginalização de certas formas de teoria crítica nos EUA. Argumento que as grandes recusas reais foram abandonadas por muito do que se chama de teoria crítica. O que é aceito como teoria crítica na academia geralmente está ligado à posição social daqueles que fazem a teoria. Ou seja, muitas vezes a teoria crítica é construída por aqueles que gostam certo grau de conforto social e criou uma lacuna entre I Universidade de Kentucky (UK).
    [Show full text]
  • La Teoría Crítica De Bolívar Echeverría. Una Reinterpretación Del Paradigma De La Comunicación Desde América Latina Opción, Vol
    Opción ISSN: 1012-1587 [email protected] Universidad del Zulia Venezuela Gandler, Stefan La teoría crítica de Bolívar Echeverría. Una reinterpretación del paradigma de la comunicación desde América Latina Opción, vol. 31, núm. 76, enero-abril, 2015, pp. 63-91 Universidad del Zulia Maracaibo, Venezuela Disponible en: http://www.redalyc.org/articulo.oa?id=31037732004 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Opción, Año 31, No. 76 (2015): 63 - 91 ISSN 1012-1587 La teoría crítica de Bolívar Echeverría. Una reinterpretación del paradigma de la comunicación desde América Latina Stefan Gandler Universidad Autónoma de Querétaro, México [email protected] Resumen Bolívar Echeverría procura captar el concepto de praxis en su con- creta dimensión histórica. Si este concepto está inseparablemente vincu- lado al del sujeto (autónomo) que decide libremente, ¿cómo se puede concebir como algo históricamente determinado, concreto? ¿Cómo re- construir teóricamente este conjunto de particulares decisiones subjeti- vas a partir de determinaciones conceptuales históricas-concretas que necesariamente buscan lo general? ¿Cómo concebir cierta determina- ción cultural de la praxis humana, productiva y consumativa, sin caer en simplificaciones etnologizantes, biologistas? Echeverría vislumbra esta relación entre libertad y tradición, entre individualidad y colectividad en el lenguaje humano y la ciencia que lo investiga: la semiótica (Saussure, Jakobson, Hjelsmlev). Palabras clave: Teoría materialista de la cultura, Semiótica marxista, Producción y consumo de significaciones, Praxis (con- creción de).
    [Show full text]
  • Benjamin and Deleuze: Approaches to a Critical History in Film Images
    1 Benjamin and Deleuze: Approaches to a Critical History in Film Images 1. This article is based on the lecture “Film as historical re- Olaf Berg search” held at the conference “Making History. Positionen Published: January 28, 2021 und Perspektiven kritischer Geschichtswissenschaft” [Making History. Positions and Perspectives of Critical History] at LMU Munich, October 10–12, 2003. The text was published in German in a thoroughly revised and expanded version in Zeitschrift für kritische Theorie no. 22–23 (2006). I would like to thank Hans-Jürgen Goertz, Norbert Finzsch, Helen Schwenken, Suza Fettweiß, and Sebastian Pranghofer for their criticism, suggestions, and support, Jessica Wallace for her mindful translation into English and Tatiana Astafeva and the editorial team of Research in Film and History for their editorial care and belief in the continuing relevance of the THE PATRIOTIC WOMAN, Alexander Kluge, 1979 text and the time given to me to review the translation. 1“History decays into images, not into stories”,2 noted 2. Walter Benjamin, The Walter Benjamin in The Arcades Project, and in his theses Arcades Project, trans. Howard Eiland and Kevin McLaughlin On the Concept of History he wrote: “The past can be (Cambridge, Massachusetts, seized only as an image that flashes up at the moment and London: Belknap Press, 1999), 476. of its recognizability, and is never seen again”.3 Here, 3. Walter Benjamin, Selected Benjamin is not referring to the film images that briefly Writings, Volume 4: 1938–1940, appear in the light of the projector but rather images as trans. Edmund Jephcott and Others, ed.
    [Show full text]
  • La Teoría Crítica En México*
    La teoría crítica en México* Gustavo Leyva n un artículo publicado recientemente en la prestigiosa revista alema- na Merkur, Axel Honneth señala que en los últimos años quizá en ninguna otra teoría filosófica se haya mostrado en forma más clara y drástica la malicia de aquello que Hans-Georg Gadamer denominó EWirkungsgeschichte.1 En efecto, en el marco de los movimientos estudianti- les de los años sesentas —y en Latinoamérica, especialmente bajo el influjo de la Revolución cubana— los escritos de Marx constituyeron a lo largo de varias décadas un punto de referencia ineludible en el debate filosófico internacio- nal tanto en el plano académico como en el político. Hoy, sin embargo, tras la caída del muro de Berlín y el derrumbe del llamado “socialismo real” —en los países del este—, esta situación parece muy distinta. Honneth constata cómo el nombre de Marx ha desaparecido prácticamente de los debates filosóficos recientes y del programa de asignaturas de la filosofía académica universita- ria, aunque al mismo tiempo continúen persistiendo círculos académicos y políticos que, con una mezcla a veces de nostalgia y de esperanza y otras de obstinación y dogmatismo, buscan mantenerse y recuperar la intención origi- naria de la obra de Marx para extraer de ella un punto de apoyo y así desarro- llar convicciones y programas en el horizonte de una crítica del neoliberalismo. No obstante, al mismo tiempo, Honneth llamaba la atención sobre las parado- jas en la recepción reciente de este autor, pues en otros países como en Esta- dos Unidos o en Inglaterra su obra parece ejercer todavía una atracción.
    [Show full text]
  • APA Newsletter on Hispanic/Latino Issues in Philosophy, Vol. 14, No. 1
    NEWSLETTER | The American Philosophical Association Hispanic/Latino Issues in Philosophy FALL 2014 VOLUME 14 | NUMBER 1 FROM THE EDITOR Carlos Alberto Sánchez ARTICLES Stefan Gandler The Quadruple Modern Ethos: Critical Theory in the Americas Alejandro Tomasini Bassols Luis Villoro, the Tractatus, and Analytical Philosophy in Mexico Amy Reed-Sandoval The Oaxaca Philosophy for Children Initiative as Place-Based Philosophy: Why Context Matters in Philosophy for Children CALL FOR PAPERS CONTRIBUTORS VOLUME 14 | NUMBER 1 FALL 2014 © 2014 BY THE AMERICAN PHILOSOPHICAL ASSOCIATION ISSN 2155-9708 APA NEWSLETTER ON Hispanic/Latino Issues in Philosophy CARLOS ALBERTO SÁNCHEZ, EDITOR VOLUME 14 | NUMBER 1 | FALL 2014 insights into issues of cultural mestizaje, racial oppression, FROM THE EDITOR inequality, and modernity, as this has been formulated both in the United States and in Mexico. Carlos Alberto Sánchez SAN JOSÉ STATE UNIVERSITY Alejandro Tomasini Bassols’s work tends toward a different direction than that of Gandler’s. One could say Oftentimes, in our reflections on Latin American philosophy, that their philosophical interests lie at opposite sides or philosophy in Latin America (whichever you prefer), of what we call, somewhat frustratingly, the analytic- we tend to treat it as a historical artifact, something that continental divide. Bassols’s eleven books and 100-plus happened and which we now have the privilege to evaluate articles deal with a myriad of issues, but especially with for its philosophical merits. Thus, at times, we forget the work of Ludwig Wittgenstein and Bertrand Russell, (and our students forget) that Latin American philosophy the philosophy of mathematics, religion, and the history or philosophy in Latin America is still taking place, that of analytic philosophy.
    [Show full text]