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Desde hace dos o tres décadas la historia cultural ocupa un lugar preferente en la escena historiográfica, aunque con desfases cronológicos y distintas modalidades dependiendo de las circunstancias nacionales y, en este sentido, se impone una aproximación comparativa. El presente volumen pretende inscribirse en esta perspectiva, preguntándose por la realidad de un «giro cultural» en la historiografía mundial. Los numerosos colaboradores han aceptado responder a un plan de trabajo en el que, partiendo de la situación historiográfica de cada país, se analicen las modalidades de surgimiento y de estructuración de la historia cultural. La meta buscada no es normativa y contempla un planteamiento que combina el análisis de las obras, las singularidades de las coyunturas historiográficas y la organización de los mercados universitarios.
The public authorities have not successfully resolved the management of the traumatic memory of the wars, dictatorships and massacres to which the European project was always intended to be a counterpoint. The conflict of memories and the public discourses about the past are latent on ideological, political and cultural levels. However, if in the past the conflict concerning memories tended to develop inside the borders of countries, it has now leapt into the European arena. This has also led to the confrontation and questioning of the great narratives established in the common memory, especially with countries of the East joining the European Union. Each community, group or nation maintains common memories that do not always fit in or converge with a general overall account. The origins of the UB Solidarity Foundation’s European Observatory on Memories lie in these debates, and through this book — which includes the contributions of specialists in multiple disciplines and the speeches that were given at the first international symposium, “Memory and Power: A Transnational Perspective” — it hopes to present some of the key challenges that this conflict of memories has in store for us in the present and in the future.
The formation, organization, and accessibility of archives and libraries are critical for the production of historical narratives. They contain the materials with which historians and others reconstruct past events. Archives and libraries, however, not only help produce history, but also have a history of their own. From the early colonial projects to the formation of nation states in Latin America, archives and libraries had been at the center of power struggles and conflicting ideas over patrimony and document preservation that demand historical scrutiny. Much of their collections have been lost on account of accidents or sheer negligence, but there are also cases of recovery and reconstruction that have opened new windows to the past. The essays in this volume explore several fascinating cases of destruction and recovery of archives and libraries and illuminate the ways in which those episodes help shape the writing of historical narratives and the making of collective memories.
In 1588, the Spanish Jesuit Pedro de Ribadeneyra published a history of the English Reformation, which he continued to revise until his death in 1611. Spencer J. Weinreich’s translation is the first English edition of the History, one fully alive to its metamorphoses over two decades. Weinreich’s introduction explores the text’s many dimensions—propaganda for the Spanish Armada, anti-Protestant polemic, Jesuit hagiography, consolation amid tribulation—and assesses Ribadeneyra as a historian. The extensive annotations anchor Ribadeneyra’s narrative in the historical record and reconstruct his sources, methods, and revisions. The History, long derided as mere propaganda, emerges as remarkable evidence of the centrality of historiography to the intellectual, theological, and political battles of early modern Europe.
El Dios del cielo y la tierra no es una deidad mezquina y avara que nos haga pasar hambre de misericordia y mendigar migajas de gracia. &É l es generoso. &É l no deja de dar, y en el momento que pensamos que ya no puede tener m&á s para nosotros, amontona todav&í a m&á s. &É l form&ó toda la creaci&ó n para nosotros, sus hijos e hijas. Nos colma de perd&ó n y vida en su Hijo, Jes&ú s, quien es el amor encarnado. Todo lo que somos y todo lo que tenemos proviene de &É l. M&á s a&ú n, el Esp&í ritu nos usa como sus manos y sus pies para cuidar a quienes nos rodean, a la vez que ellos nos cuidan a nosotros. Unidos a nuestro Padre por la fe, y a nuestro pr&ó jimo por el amor, vivimos en la libertad que viene de Jes&ú s, cuya copa de salvaci&ó n desborda hacia nuestras vidas.