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Bienvenido: Has llegado justo al lugar indicado para encontrar historias, leyendas, mitos, anécdotas y realidades, entre otros temas, envueltos en sonetos y melodías. Se podría decir que has comprado dos libros por el precio de uno. Son dos autores de dos generaciones distintas - viviendo en el mismo tiempo - escribiendo sus distintas memorias, para formar una misma utopía. Lo que hace aún más interesante a este libro está en el hecho de que estos dos trovadores con el mismo nombre son una dinastía en acción. Es decir, los autores son: ¡padre e hijo! El cantautor y escritor de varios libros de poesía, Jaime Paredes, se une a el Sr. Otto Jaime Paredes González (escritor de varios libros de auto-superación, compositor de varios temas internacionalmente conocidos, productor, y empresario) para darle vida a la esencia de las prosas en un mismo libro, que deja su huella en la infinita biblioteca de la literatura. Este libro está dividido en tan sólo dos capítulos. El primero, inicia con los primeros 50 poemas y el principio de la utopía del poeta, Otto Jaime Paredes González (padre). Y en el segundo capítulo te encontrarás con los siguientes 50 poemas y la utopía en su totalidad del poeta, Otto Jaime Paredes López, (hijo). Espero disfrutes este libro, diviértete al máximo... y al final, comparte estos cien poemas.... ¡que ruede la utopía! ¡Bienvenido!
In Wonder as a New Starting Point for Theological Anthropology: Opened by the World, José Francisco Morales Torres constructs a new theological anthropology that begins with wonder. He contends that the visceral experience of wonder is an opening up of the human by an excess that saturates the world. This opened-by-ness points to a transforming receptivity as the basis of the person and to an extravagant Generosity that grounds all creation. Thus, wonder, which is grounded in generous Excess, is not only a gift but a demand: it calls for a liberative praxis that resist the forces that flatten the fullness of life into what is ‘useful’ and profitable and that reduce the limitless worth of fellow humans to mere commodities to be exploited and exchanged at the altar of the idolatrous ‘Market’. Wonder reveals a primordial receptivity in the human person, which demands of us an ethic of sustainability that does not reduce the other to commodity, a vulnerability that risks being opened by the other, a commitment to solidarity and liberation that resist the forces of an insatiable, idolatrous Market that seeks “only to steal and kill and destroy.”
This book addresses new conceptual bases for thinking critically about communication as a necessary way in which to confront power, property and the market as part of the daily resistance of Latin American subaltern cultures. The chapters research an urgent field of situated knowledge and spark a much-needed dialogue. The editors view emancipatory communication experiences as disruptive acts of resistance, prompted mainly by social movements. These experiences have opened up political modes of communication by establishing a decolonising axis in the field of communication and reconstructing the history and memory of Latin America. This book is a valuable reference for researchers, academics and students interested in the role of communication and culture in processes of social transformation.
Such obsessive antinomian attitude and constraint, which I have provocatively termed “armed” struggle in the way to (rather than as the opposite of) peace, present as spirit, collective effervescence, combat, or phantasm in institutionalizing or constitutive rituals (exemplified by the oath by sceptre episode in classical literature, and often imagined as an original “contract” authorized by a generic “will” that legitimates law in modern literature), is represented under the political economy of the industrial-colonial regime in a state of suspension or “emergency”. In this respect, as suggested above, the “state of emergency” that according to Benjamin has become the rule isn’t the consequence of violence. On the contrary, it’s the attempt to suspend combat, to externally impose upon peoples a fictive unity (the unity of their ‘needs’) and to extract from peoples their ability to use force as well as do battle against the sovereign.
Considers the intersection of aesthetics, politics and metaphysics in Borges's texts, and analyzes their interaction with the North American canon.
This translation of a major work in Mexican anthropology argues that Mesoamerican civilization is an ongoing and undeniable force in contemporary Mexican life. For Guillermo Bonfil Batalla, the remaining Indian communities, the "de-Indianized" rural mestizo communities, and vast sectors of the poor urban population constitute the México profundo. Their lives and ways of understanding the world continue to be rooted in Mesoamerican civilization. An ancient agricultural complex provides their food supply, and work is understood as a way of maintaining a harmonious relationship with the natural world. Health is related to human conduct, and community service is often part of each individual's life obligation. Time is circular, and humans fulfill their own cycle in relation to other cycles of the universe. Since the Conquest, Bonfil argues, the peoples of the México profundo have been dominated by an "imaginary México" imposed by the West. It is imaginary not because it does not exist, but because it denies the cultural reality lived daily by most Mexicans. Within the México profundo there exists an enormous body of accumulated knowledge, as well as successful patterns for living together and adapting to the natural world. To face the future successfully, argues Bonfil, Mexico must build on these strengths of Mesoamerican civilization, "one of the few original civilizations that humanity has created throughout all its history."