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La diversidad cultural, llamada tambien multiculturalidad, es un hecho. Pero no hay un unico tipo de sociedades multiculturales. Por ejemplo, la diversidad cultural en los Estados Unidos, basada en los distintos grupos de inmigrantes, es otra a la multiculturalidad en Espana constituida por los diferentes grupos nacionales y tambien de inmigrantes. La multiculturalidad en Mexico ademas se compone de distintas comunidades culturales entre las que se cuentan los mestizos y una diversidad de comunidades indigenas (descendientes de aquellas que habitaban en el pais en la epoca de la colonizacion) que han coexistido a lo largo de las generaciones. El hecho de la diversidad cultural debe ser reconocido y respetado por las politicas que formulen y justifiquen los miembros de las distintas comunidades culturales que constituyen una nacion. Estas politicas deben ser guias de acciones colectivas acertadas resultado de la participacion de los ciudadanos. Llamaremos 'multiculturalismo' al modelo de sociedad multicultural que en un sentido normativo plantea que los diversos sujetos que constituyen un Estado-nacion deben relacionarse a partir del dialogo intercultural."
This book assesses diverse ways to think about “others” while also emphasizing the advantages of decolonial intersectionality. The author analyzes a number of struggles that emerge among Andean indigenous intellectuals, governmental projects, and International Relations scholars from the Global North. From different perspectives, actors propose and promote diverse ways to deal with “others”. By focusing on the epistemic assumptions and the marginalizing effects that emerge from these constructions, the author separates four ways to think about difference, and analyzes their implications. The genealogical journey linking the chapters in this book not only examines the specificities of Bolivian discussions, but also connects this geo-historical focal point with the rest of the world, other positions concerning the problem of difference, and the broader implications of thinking about respect, action, and coexistence. To achieve this goal, the author emphasizes the potential implications of intersectional decoloniality, highlighting its relationship with discussions that engage post-colonial, decolonial, feminist, and interpretivist scholars. He demonstrates the ways in which intersectional decoloniality moves beyond some of the limitations found in other discourses, proposing a reflexive, bottom-up, intersectional, and decolonial possibility of action and ally-ship. This book is aimed primarily at students, scholars, and educated practitioners of IR, but its engagement with diverse literature, discussions of epistemic politics, and normative implications crosses boundaries of Political Science, Sociology, Gender Studies, Latin American Studies, and Anthropology.
This book explores shifting forms of continental colonialism in Asia, Africa, Europe, and the Americas, from the early modern period to the present. It offers an interdisciplinary approach bringing together historians, anthropologists, and sociologists to contribute to a critical historical anthropology of colonialism. Though focused on the modern era, the volume illustrates that the colonial paradigm is a framework of theories and concepts that can be applied globally and deeply into the past. The chapters engage with a wide range of topics and disciplinary approaches from the theoretical to the empirical, deepening our understanding of under-researched areas of colonial studies and providing a cutting edge contribution to the study of continental and internal colonialism for all those interested in the global impact of colonialism on continents.
This volume introduces sociological knowledge to social reality in various fields that are especially significant for Southern European societies, such as education, migration, social cohesion and political participation. It provides the reader with an understanding of the new and radical challenges that Europe has been called to face, and complements academic research with new conceptualisations of sociology which solve social public problems in specific territorial contexts. The book focuses on the body as the vector of social cohesion policies in the awareness that cohesion revolves around the ability of all people – not just migrants – to manage conflict and change. With these aims, the empowered body is suggested as a means able to build up the timescales of memory as time-windows open to the ethic boundaries of human life. In today’s world, the question of empowerment crosses borders, not only geographic but also cognitive, linguistic and cultural ones. Refuting the longstanding notion that culture alone is responsible for group behaviour, this book confronts the “moving up” and “getting on” characterizing current immigration policies, specifically in Europe and the Mediterranean area and, in general, around the world. Methodologically, all contributions here pay attention to the powerful connection between the individual lives and the historical and socio-economic contexts in which these lives unfold. The brilliant analyses here suggest, at least, the “borderlands” as the agent making the movement of policy.
Richard Rorty is considered one of the most original philosophers of the last decades, and he has generated warm enthusiasm on the part of many intellectuals and students, within and outside the field of philosophy. The collection opens with an essay by Robert Brandom, in which he continues the discussion of Rorty’s “vocabulary vocabulary” that he began in Rorty and his Critics, and ends with an interview in which Brandom talks about Rorty himself as a teacher and friend. The collection is then divided into three further sections, each addressing an aspect of Rorty’s thought. First, a political section contains several essays discussing Rorty’s notorious “prophecy” in Achieving our Country and the idea that he would have foreseen the rise of a political “strongman.” Also discussed are Rorty's view of the cultural left, his view of the relation between truth and democracy, and Rorty on the concept of fraternity. In a second, epistemological section, several essays address Rorty’s historicism, anti-representationalism, and his views on truth and on religion, often through the lenses of his critics (Putnam, Habermas, Dews). A final section addresses the relations between Rorty and other philosophers such as Hume, Heidegger, and Ortega y Gasset. This works contains valuable essays in three languages — English, Portuguese, and Spanish — and is a small example of the reach of Rorty’s thought and its expansion beyond the Anglo-Saxon world in only ten years after his death. It will appeal to Rorty’s scholars and researchers as well as any student of pragmatism and anti-foundationalist thought.
This book has outlined many aspects of traditionalism and modernity, although the topics here are divergent; the consistent part of it is that all of the authors mostly come from the same disciplines of Sociology and Social Anthropology. The main concern is to find out the socio-cultural changes that have occurred due to modernization and development. From that perspective, the book is very useful to understand Sociology and Social Anthropology from diversities based on traditionalism and modernity. It contains eleven articles contributed by a few renowned sociologists and social anthropologists from a number of countries around the world, focusing on diversified issues on traditionalism and modernity. The papers are written on the basis of each author's expertise in their respective field which are compiled to make them a suitable document in the field of Sociology and Social Anthropology. The book seems to be very useful for the students seeking knowledge on traditionalism and modernity having based in Sociology and Social Anthropology. The concepts of traditionalism and modernity are very important and are related issues in Sociology and Social Anthropology that many theoretical discussions have been carried out in these areas and several theoretical paradigms have been conceptualized in this regard which have been highlighted in the book in the form of descriptive-analytic discussion.
The process of globalization based on major forms of entertainment consumption has promoted the interest of enlarged social actors toward cultural experiencing. Disseminated by social media, new forms of information and knowledge about exotic tourism destinations have endorsed an increasing interest in forms of cultural tourism. This cultural tourism turnout results from a significant change in the traveler’s demands and behaviors and has led to a new and renovated interest in cultural heritage that must be studied further. The Handbook of Research on Cultural Tourism and Sustainability explores theoretical concepts related to cultural tourism and cultural routes and provides original viewpoints and empirical research with case studies and best practices for the future of cultural tourism. Covering a range of topics such as creative tourism and sustainable tourism, this major reference work is ideal for academicians, practitioners, professionals, policymakers, government officials, instructors, and students.