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Filosofía Y Cultura Popular Cine, Series, Música Y Literatura Desde Las Humanidades COLECCIÓN PUENTES CP

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Filosofía Y Cultura Popular Cine, Series, Música Y Literatura Desde Las Humanidades COLECCIÓN PUENTES CP La Filosofía queda a veces asociada con sistemas complejos CP y jergas técnicas que progresivamente se alejaron de la vida cotidiana para refugiarse en la biblioteca de los especialistas. Este volumen muestra la distorsión profunda de esta idea y pone en primer plano la vitalidad de la reflexión filosófica que se cuela en todos los intersticios de nuestro entorno invitan- do al cuestionamiento de todo aquello que parece obvio. Las figuras de la cultura popular en su arco de producciones aso- ciadas con el cine y la literatura ofrecen un material rico en este terreno y los ágiles y sutiles estudios que aquí se ofrecen develan las capas de sentido que llevan cifrados modos de Sonna (coord.) y Rodrigo Illaraga Valeria expresar nuestra época, del mismo modo que la épica, la tra- gedia y la comedia fueron en la antigüedad una manera de expresar la identidad y las fracturas que atraviesan toda cultu- Filosofía y cultura popular ra. Este recorrido es una aventura por la vida contemporánea desde un ángulo que pone en distancia y con ello resalta todo Cine, series, música y literatura lo que dicen -y no dicen- los relatos que nos rodean. desde las Humanidades (Claudia Mársico) Valeria Sonna y Rodrigo Illaraga (coord.) Filosofía y culturaFilosofía popular Filosofía y cultura popular Cine, series, música y literatura desde las Humanidades COLECCIÓN PUENTES CP Filosofía y cultura popular Cine, series, música y literatura desde las Humanidades Valeria Sonna y Rodrigo Illaraga (coord.) Pamela Abellón, Agustina Arrarás, Lara Ailén Encinas, Mariana Gardella, Rodrigo Illarraga, Natalia Jakubecki, Bruno Levy Iglesias, Pablo Alejandro Marzocca, Clara Callí Mella, Catalina Monjeau Castro, Valentín Muro, Julia Elena Rabanal, Giancarlo M. Sandoval y Roberto Jesús Sayar FACULTAD DE FILOSOFÍA Y LETRAS DE LA UNIVERSIDAD DE BUENOS AIRES Decana Secretaria de Investigación Consejo Editor Graciela Morgade Cecilia Pérez de Micou Virginia Manzano Flora Hilert Vicedecano Secretario de Posgrado Marcelo Topuzian Américo Cristófalo Alberto Damiani María Marta García Negroni Secretario General Subsecretaria de Bibliotecas Fernando Rodríguez Jorge Gugliotta María Rosa Mostaccio Gustavo Daujotas Hernán Inverso Secretaria Académica Subsecretario Raúl Illescas Sofía Thisted de Transferencia Matías Verdecchia y Desarrollo Secretaria de Hacienda Jimena Pautasso Alejandro Valitutti y Administración Grisel Azcuy Marcela Lamelza Subsecretaria de Relaciones Silvia Gattafoni Institucionales e Secretaria de Extensión Rosa Gómez Internacionales Universitaria y Bienestar Rosa Graciela Palmas Silvana Campanini Estudiantil Sergio Castelo Ivanna Petz Subsecretario Ayelén Suárez de Publicaciones Directora de imprenta Matías Cordo Rosa Gómez Editorial de la Facultad de Filosofía y Letras Colección Puentes Edición y corrección: Paula D'Amico Maquetación: Agostina Giannelli ISBN 978-987-4019-40-0 © Facultad de Filosofía y Letras (UBA) 2017 Subsecretaría de Publicaciones Puan 480 - Ciudad Autónoma de Buenos Aires - República Argentina Tel.: 4432-0606 int. 167 - [email protected] www.filo.uba.ar Filosofía y cultura popular: cine, series, música y literatura desde las humanidades / Pamela Celeste Abellón... [et al.] ; coordinación general de Valeria Sonna; Rodrigo Illaraga. - 1a ed . - Ciudad Autónoma de Buenos Aires: Editorial de la Facultad de Filosofía y Letras Universidad de Buenos Aires, 2016. 256 p. ; 20 x 14 cm. - (Puentes) ISBN 978-987-4019-40-0 1. Filosofía. 2. Cultura Popular. I. Abellsn, Pamela Celeste II. Sonna, Valeria, coord. III. Illaraga, Rodrigo, coord. CDD 190 Fecha de catalogación: 29/11/2016 Índice Nota preliminar 7 Tomás Balmaceda Introducción 9 Valeria Sonna y Rodrigo Illarraga Cosmopolitan, el espejo y la tragicomedia de la subjetividad tardomoderna 13 Lara Ailén Encinas y Catalina Monjeau Castro Entre Osvaldo Lamborghini y Jacques Derrida o del pliegue del repollo 37 Agustina Arrarás Cuando querer una bicicleta es quererse libre 53 Pamela Abellón Higuera, circunferencia y río 73 Mariana Gardella 5 ¿Por qué declamar la mentira? 91 Rodrigo Illarraga Cómo sería ser como el Dr. Manhattan 105 Clara Calí Mella Liberalismo y tiranicidio en V for Vendetta 115 Pablo Alejandro Marzocca El lado oscuro de la Fuerza 133 Julia Elena Rabanal ¿Por qué Batman no mata al Joker? 157 Giancarlo Morales y Valentín Muro Testigos antiguos en épocas modernas 177 Roberto Jesús Sayar El futuro, noticia de ayer 197 Bruno Levy Iglesias Esos adorables perros llamados “punks” 215 Natalia Jakubecki Nirvana y la paradoja del nihilismo grunge 229 Valeria Sonna Los autores 245 6 Nota preliminar Tomás Balmaceda Aunque lo ha hecho con guante blanco y sin levantar la perdiz, la cultura popular argentina le ha robado mucho a la filosofía. Los resultados no fueron los mejores, hay que reconocerlo, pero algunos de los términos que usamos y oímos a diario surgieron de escritos filosóficos emblemá- ticos y cobraron en esta tierra un nuevo significado. Es co- mún, por ejemplo, escuchar a muchos hablar de “una pieza trascendental” para hacer referencia a una obra de teatro en la calle Corrientes, que hace que la platea lagrimee y se sienta compelida a reflexiones profundas después, mien- tras se come una porción de pizza de mozzarella. Tampoco sorprende que se hable de una “banda paradigmática” para hacer referencia a un conjunto musical que representa muy bien a un género o que en un artículo periodístico un ana- lista mencione un “giro copernicano” en el discurso de un político en campaña. Nunca sabremos qué dirían Kant o Kuhn de estos giros del lenguaje, pero parece seguro afir- mar que se sorprenderían. Y es que, sin dudas, la cultura popular local tomó mu- cho de los grandes escritos filosóficos, incluso cuando fue 7 para resignificarlos o interpretarlos de modo capricho- so o antojadizo. La tentación de abordar desde el llano lo que parece grandilocuente es alta y difícil de resistir pero siempre deja un sabor amargo. Ya lo dejó cifrado Charly García cuando cantó, nada más y nada menos que en Filosofía barata y zapatos de goma, aquello de que “ni esta mentira te hace feliz”. Gracias, Charly, por esto de “filoso- fía barata”, es el análisis de época y la unidad de análisis que Nietzsche no llegó a dejarnos. Es este panorama el que vuelve tan necesario a este vo- lumen y el que convierte a su salida en algo tan auspicio- so. Luego de haber sido ultrajada tantas veces, al fin llegó el momento en que es la filosofía la que se asoma a la cultu- ra popular. Pero es importante que lo haga con sus reglas, siendo curiosa, inquieta, rigurosa… y un poquito pretencio- sa. Desde House of Cards hasta Batman, pasando por la lite- ratura manga, las distopías de Alan Moore y la irreverencia de Lamborghini, todo pasa por el prisma de estos jóvenes filósofos. El búho de Minerva vuelve a levantar vuelo cuan- do el sol cae. Pero la noche recién comienza. 8 Tomás Balmaceda Introducción Valeria Sonna y Rodrigo Illarraga ¿Por qué filosofía y cultura popular? ¿No es la filosofía también parte de la cultura popular? Ciertamente la filoso- fía se ha vuelto más popular en nuestra época de lo que lo fue en siglos anteriores. Hay filósofos mediáticos y progra- mas de filosofía que se transmiten por televisión. Y, segura- mente, es la televisión el medidor más certero de lo que es o no es popular. No obstante, esta popularidad no parece haber alcanzado los contenidos filosóficos, y la filosofía –la académica, al menos– parece quedar relegada a un ámbito muy reducido. Desde la Universidad muchas veces nos encerramos en temas hiperespecializados que solo manejan un par de per- sonas en el mundo: mal que nos pese, esa es la forma en que hoy se construye el conocimiento. No obstante, creemos que partiendo de la Universidad, las Humanidades tienen mucho para decir sobre las cosas que nos gustan y que nos rodean todos los días. Cines, series, películas, libros, video- juegos: las cosas que nos divierten hoy no tienen nada que envidiarle a La Ilíada o a La Odisea de Homero –el Game of 9 Thrones en tiempos del surgimiento de la filosofía– si nos quitamos la venda romántica de nuestros ojos. Filosofía + Cultura Popular es nuestra manera de sacar la filosofía a la calle. Filosofía en su acepción más amplia: las Humanidades puestas a hablar sobre lo que nos rodea todos los días, la música que escuchamos mientras viajamos en subte, las series y películas que vemos para relajarnos al fi- nal del día, los libros que leemos en el “bondi”. Lara Encinas y Catalina Monjeau, intentan con éxito dar- le una vuelta de tuerca a las críticas del mundo intelectual habituales hacia revistas como Cosmopolitan. Olvidando ob- jeciones trilladas, Lara y Catalina reconstruyen las comple- jidades tragicómicas de la subjetividad de nuestro tiempo. Verdad, Ser, Filosofía, Heterosexualidad, todas las ma- yúsculas Hegemónicas que responden a la lógica del Falo, son puestas en cuestión en la deconstrucción contemporá- nea. Agustina Arrarás, lectora perversa, nos conduce por los pliegues de las resistencias lamborghianas y derredianas. El film La bicicleta verde es abordado por Pamela Abellón desde el pensamiento de Simone de Beauvoir. Pamela ex- hibe, con profunda sensibilidad y agudeza, la problemática existencial de Wadjda, una niña musulmana de diez años de edad, cuyo deseo es reprimido a causa de su condición de género. Mariana Gardella explora de manera lúdica las con- secuencias de la hipótesis de la convencionalidad lin- güística en una divertida comparación entre el Crátilo de Platón y Canino (Kynódontas), la película del griego Giórgos Lánthimos. Mariana, como buena cinéfila, desnuda a través del film, no sin una cuota de humor, las terribles relaciones entre lenguaje y poder. Rodrigo Illarraga nos invita a realizar una lectura del egoísmo pragmático de Frank Underwood en la serie House of cards, trabajando a partir de las nociones de mentira y 10 Valeria Sonna y Rodrigo Illarraga autodominio. Rodrigo, nerd a morir, nos propone una alter- nativa para comprender la serie como una invitación a re- pensar la política a la manera de una herramienta de cambio.
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