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Sobre el libro: La Revolución Bolivariana es un proceso en marcha y está creando colectivamente y democráticamente, paso a paso, golpe a golpe un nuevo modelo de estado. El estado bolivariano es auténtico se fundamenta en la historia, las ideas solidarias de Simón Bolívar y la prioridad de los derechos humanos básicos de "seguridad y subsistencia" de todos los venezolanos sin exclusiones. Es revolucionario primero porque incorpora participativamente a un sector mayoritario de la población -incluyendo a los pobres y a los militares-- que habían sido históricamente marginados y excluidos de la política, la economía y la sociedad. Segundo, porque el nuevo modelo de "Seguridad y Subsistencia" es lo opuesto a su predecesor histórico: el modelo de "Seguridad Nacional" o "Pacto de Punto Fijo." La "Seguridad Nacional" fue impuesta desde los Estados Unidos durante la guerra fría a toda su área de influencia y ha causado estragos: guerras, muertes, torturas y la violación sistemática de los derechos humanos en Venezuela, en Latinoamérica y en muchas partes del mundo. Tercero, porque el modelo bolivariano ofrece una respuesta democrática y solidaria al capitalismo salvaje que propone el neo-liberalismo en la actualidad. Venezuela hoy nos ofrece algo radicalmente diferente, es "la posibilidad optimista" de una democracia nueva, solidaria, soberana, socialista, moderna, no dogmática y por qué no, ecológica.
First published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.
Recognizing the fiftieth anniversary of the protests, strikes, and violent struggles that formed the political and cultural backdrop of 1968 across Europe, the United States, and Latin America, Susana Draper offers a nuanced perspective of the 1968 movement in Mexico. She challenges the dominant cultural narrative of the movement that has emphasized the importance of the October 2nd Tlatelolco Massacre and the responses of male student leaders. From marginal cinema collectives to women’s cooperative experiments, Draper reveals new archives of revolutionary participation that provide insight into how 1968 and its many afterlives are understood in Mexico and beyond. By giving voice to Mexican Marxist philosophers, political prisoners, and women who participated in the movement, Draper counters the canonical memorialization of 1968 by illustrating how many diverse voices inspired alternative forms of political participation. Given the current rise of social movements around the globe, in 1968 Mexico Draper provides a new framework to understand the events of 1968 in order to rethink the everyday existential, political, and philosophical problems of the present.
Three Chilean Thinkers, a companion piece to Three Argentine Thinkers, attempts to examine some of the outstanding characters of Chile's intellectual development by way of analyzing the contribution of three of her distinguished representatives. Each thinker or philosopher, whichever the case may be, is symbolic of a definite sociopolitical movement which left its unmistakable imprint upon the cultural scene. Moreover, each thinker, no doubt, was strongly influenced by European philosophical trends, but should in now way be considered a mere imitator. It would be more accurate to say that they adapted these currents to their particular situation, utilizing the various component elements in order to explain or reform the Spanish American scene. Since each of the three represents a separate epoch, it was thought best to present them in chronological fashion in order to insure a measure of historical continuity. Thus, the first author treated is Francisco Bilbao, representative par excellence of the Romantic period. He is followed by Valentín Letelier, who can be said to have been one of the foremost exponents of what may well be considered as a reaction to Romanticism, namely, the Positivist era. Finally, Positivism, in turn, also produced a reaction in the form of the various idealistic tendencies which blossomed forth at the turn of the century—reaction to the dominant position exercised by evolutionism and scientism—represented in Chile by Enrique Molina.