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A la cultura griega, en sus diversos aspectos, Alfonso Reyes dedicó páginas sobresalientes. Los orígenes del pensamiento occidental hallaron en su pluma no sólo al excelente ordenador, sino al expositor diestro que recreaba a los ojos de los lectores las etapas y los fundamentos de aquel vigoroso desarrollo cultural. Muestra notable es La crítica en la edad ateniense, donde las distintas funciones de la crítica son definidas con la precisión con que Reyes solía hacerlo. Entre la simple descripción histórica y la teoría de la literatura propiamente dicha, se suceden diferentes formas de concebir el significado de la producción artística. Constituyen, por lo tanto, los polos extremos que van del “impresionismo” a los que debe ser el “juicio”; es decir, de la impresión inmediata que provoca la obra de arte a la opinión que clasifica y determina los valores dentro del concierto de las manifestaciones culturales. La primera puede ser, a su vez, una obra de arte, en tanto que la segunda cae dentro de la denominación de ciencia literaria. Desde sus inicios en la edad ateniense, que comprende los años 600 a 300 antes de Cristo, la crítica se desplaza a Alejandría y luego al mundo romano, de donde continuará a Bizancio y a la Edad Media para pasar de allí a los tiempos modernos. Reyes estudia el tema de la época homérica y los concluye en los finales del esplendor de Atenas analizando tanto lo religioso como lo ético y lo político y esclareciendo las múltiples actitudes de los teóricos frente a la creación artística.
2019 witnessed the 30th anniversary of the German reunification. But the remembrance of the fall of the Berlin Wall coincided with another event of global importance that caught much less attention: the 250th anniversary of Napoleon Bonaparte’s birth. There is an undeniable historical and philosophical dimension to this coincidence. Napoleon’s appearance on the scene of world history seems to embody European universalism (soon thereafter in the form of a ‘modern’ imperial project); whilst scholars such as Francis Fukuyama saw in the events of 1989 its historical fulfilment. Today, we see more clearly that the fall of the Berlin Wall stands for an epistemic earthquake, which generated a world that can no longer be grasped through universal concepts. Here, we deal with the idea of Europe and of its relation to the world itself. Picking up on this contingency of world history with an ironic wink, the volume analyses in retrospect the epoch of European universalism. It focusses on its dialectics, polemically addressing and remembering both 1769 and 1989. L’année 2019 a été marquée par le 30e anniversaire de la réunification de l’Allemagne, éclipsant un autre événement d’envergure mondiale : le 250e anniversaire de Napoléon Bonaparte. La dimension philosophico-historique de cette coïncidence ne peut pourtant pas être négligée : si l’arrivée de Bonaparte sur la scène de l’histoire mondiale semble incarner l’avènement de l’universalisme européen (bientôt amené à prendre sa forme « moderne » et impériale), certains penseurs ont suggéré, avec Francis Fukuyama, que « 1989 » marquait son accomplissement historique. Aujourd’hui, il apparaît au contraire que la chute du mur de Berlin a été un véritable tremblement de terre épistémique, et rendu inopérants les concepts universels. Dans le monde d’après, c’est à l’idée d’Europe et à sa relation au monde que nous avons affaire. Revenant par un geste ironique sur cette contingence historique, le présent volume se veut une analyse rétrospective de l’époque de l’universalisme, dans toute la dialectique que les commémorations de 1769/1989 ont fait surgir.
Critique of Latin American Reason is one of the most important philosophical texts to have come out of South America in recent decades. First published in 1996, it offers a sweeping critique of the foundational schools of thought in Latin American philosophy and critical theory. Santiago Castro-Gómez argues that “Latin America” is not so much a geographical entity, a culture, or a place, but rather an object of knowledge produced by a family of discourses in the humanities that are inseparably linked to colonial power relationships. Using the archaeological and genealogical methods of Michel Foucault, he analyzes the political, literary, and philosophical discourses and modes of power that have contributed to the making of “Latin America.” Castro-Gómez examines the views of a wide range of Latin American thinkers on modernity, postmodernity, identity, colonial history, and literature, also considering how these questions have intersected with popular culture. His critique spans Central and South America, and it also implicates broader and protracted global processes. This book presents this groundbreaking work of contemporary critical theory in English translation for the first time. It features a foreword by Linda Martín Alcoff, a new preface by the author, and an introduction by Eduardo Mendieta situating Castro-Gómez’s thought in the context of critical theory in Latin America and the Global South. Two appendixes feature an interview with Castro-Gómez that sheds light on the book’s composition and short provocations responding to each chapter from a multidisciplinary forum of contemporary scholars who resituate the work within a range of perspectives including feminist, Francophone African, and decolonial Black political thought.
This collection aims to provide answers regarding what the most recent trends are in research in literary reading. Based on that premise, it contains a rigorously selected and varied roster of investigations that focus on presenting and attempting to interpret and understand the most recent literary trends or tendencies, as well as the reasons for the propensities they create among the masses of young and adult readers. This selection of texts in English, Catalan and Spanish will give the reading specialist an idea of where today’s trends are headed, and how they point towards the formation of a new paradigm in matters of literature.
This book represents a synthetic challenge to create a general aesthetics overcoming the problem of mimesis and any subordination of art, by using the ancient concept of continuity. Consequently, it traces an ontology of continuity considering nature as landscape, the persons who inhabit it as character, and the passage of the character in the landscape as journey. In addition, it also addresses the problem of continuity and globalization. As such, it is of special interest to readers of aesthetic and critical thinking, as well as literary and sociocultural scholars.
This groundbreaking new source of international scope defines the essay as nonfictional prose texts of between one and 50 pages in length. The more than 500 entries by 275 contributors include entries on nationalities, various categories of essays such as generic (such as sermons, aphorisms), individual major works, notable writers, and periodicals that created a market for essays, and particularly famous or significant essays. The preface details the historical development of the essay, and the alphabetically arranged entries usually include biographical sketch, nationality, era, selected writings list, additional readings, and anthologies