Este ensayo relaciona, por una parte, el pensamiento inclusivo con la cuestión moral del reconocimiento y, por otra, con el problema existencial del resentimiento y la técnica en la globalización ...híper-industrial. Se contrastan e integran perspectivas como las de Anne Phillips, Axel Honneth, María Pía Lara, Bernard Stiegler y Cynthia Fleury, para argumentar que los desarrollos tecnoeconómicos y sociales de la última década obligan a recuperar el problema del reconocimiento, para replantearlo por fuera de una racionalidad normativa, esto es, a la luz de sus dimensiones psíquicas y existenciales. Dado que las condiciones tecnoeconómicas actuales parecen eliminar la posibilidad de un reconocimiento genuino —o una igualdad sin condición—, el problema del pensamiento inclusivo se revela, en el fondo, como el del resentimiento ante el descrédito de las promesas morales y políticas de la modernidad. El ensayo termina con una reflexión sobre las implicaciones de este argumento para una consideración responsable del pensamiento inclusivo, en tanto fenómeno cultural situado. El libro Desde los zulos (2023), de la escritora feminista Dahlia de la Cerda, nos permite mostrar que no hay determinismo tecnoeconómico o metafísico total, sino agujereado, y que de los agujeros brota, a veces, algo así como el reconocimiento. Al mismo tiempo, deja abierta la cuestión de si eso que emerge le pertenece a un nuevo sujeto estético-político, o si sucede, sin más, como la diferencia absoluta entre vida y política.
Cota provides a historical overview of structural violence, science studies, and feminism in Mexico. Structural violence appears first as the immediate context in which some Mexican scientists and ...academics have recently intensified their struggles to articulate "science" with social justice. Yet she offers a deeper account of how several decades of structural violence have shaped the agendas of both science studies and feminism in the Latin American region, including their failure to converge as an interdisciplinary formation such as FSS. Through her reading of a debate resulting from one such collaboration, she articulates a kind of feminist critique that she thinks is relevant in Mexican scientific and technological debates today.
This article offers a critical interpretation of the recent cultural and political history of artistic engagements with digital technologies in contemporary Mexico, considering some of them in ...relation to changing notions of cultural literacy under neoliberal globalization. While educational social research in Latin America has its own critical traditions for studying literacy as a social practice embedded in power relations, art theory and criticism in Mexico and abroad have barely raised the question of new media art's specific relevance to questions of literacy. Through a cultural and media studies lens acting as a bridge between art theory and criticism on the one hand, and educational research on literacy on the other hand, this article shows how, during the neoliberal conjuncture, artistic engagements with digital technologies articulated cultural experimentation with grassroots political struggles and mediated wider processes of economic and technological transformation. We suggest that new media art, as a post-autonomous practice in times of transition, introduced questions of digital commoning as concerns for cultural literacy in a broad sense. We argue, however, for a non-instrumental and open-ended infrastructural understanding of art's educational role in relation to ongoing historical conjunctures.
En Matrix. El género de la filosofía la chilena Alejandra Castillo desarrolla, a través de una introducción, doce ensayos breves y una entrevista, un modo feminista de leer y escribir filosofía, ...consistente en rastrear y poner de relieve los gestos retóricos con los cuales la disciplina instituye y perpetúa un dispositivo de género. El género se entiende aquí como un modo recurrente de hacer aparecer y desaparecer el cuerpo sexuado de la filosofía, a través de “un conjunto diverso de narraciones, técnicas y tecnologías que van constituyendo y describiendo lo masculino y lo femenino bajo las señas de la heteronormatividad reproductiva”
In this article, I contextualise the emergence and describe the political processes of a grassroots mobilisation against the structural violence of neoliberalism in Mexico in order to suggest the ...necessity of re-thinking conjunctural analysis in a posthegemonic direction. The National
Assembly of the Environmentally Affected (ANAA) is a nationwide network of Mexican communities and organisations that has operated since 2008. ANAA's most notorious achievement has been the opening of a Mexican chapter at the Permanent People's Tribunal, the final verdict of which established
the legal responsibility of the Mexican State for structural violence against the Mexican people. My account of ANAA's intervention in the Mexican conjuncture recuperates Stuart Hall's emphasis on complexity and singularity by narrating, through multiple critical voices, the cultural and political
conjuncture in which some of the most environmentally affected groups of the Mexican population have been able to organise and strike alliances with critical academic communities or socially concerned scientists. In terms of theoretical elaboration, I reflect on the limits of conjunctural
analysis as a response to the deeper crisis of representation - what I call a 'disjuncture' - that concerns the scale of socioenvironmental violence in neoliberal Mexico. In order to think beyond issues of cultural representation, I propose to inform a situated practice of environmentally
affected cultural studies with the posthegemonic turn in Latin American thinking of the political.
Marta Lamas Méndez Cota, Gabriela
2022., 2022
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Qué son, exactamente, la masculinidad y la feminidad, que destruyen a hombres y mujeres con tanta crueldad, que desgarra hasta la extinción el tejido social, que amenaza con clausurar el futuro? Esta ...antología de los escritos fundamentales de Marta Lamas, una de las voces más representativas del movimiento feminista y la defensa de los derechos de las mujeres en México y toda Latinoamérica, intenta responder desde diferentes ángulos a esta pregunta, a la par que mapea y hace un balance crítico de la incidencia real de la investigación feminista latinoamericana en ciencias sociales y humanidades. La primera sección describe los cuestionamientos y debates de la antropología feminista, así como traza una genealogía de la categoría "género". La segunda parte interroga la relación entre lo social y lo psíquico a partir de las intervenciones de Lamas sobre política sexual, es decir, las disputas sobre el significado de la sexualidad y la reproducción, Texto de la editorial.
Late in the summer of 2019, Gary Hall gave a series of talks hosted by the Philosophy Department at Universidad Iberoamericana, Mexico City. One of them was titled ‘Liberalism Must be Defeated. On ...the Obsolescence of Bourgeois Theory in the Anthropocene’. As the organizer of this event, I was curious about the reception of this argument in a context that does not usually name ‘liberalism’ as the enemy, even though it is no stranger to anti-bourgeois positions on intellectual activity. Universidad Iberoamericana is a private Jesuit college that has catered historically to the Mexican elites while upholding a reputation for its political commitments to democracy and social justice. Indeed, one could argue that it is a liberal alliance between religion and business that provides the conditions for the Philosophy Department’s younger generation of scholars to teach and write about the kind of (French, German, Italian) radical theory that Gary Hall’s work embraces and seeks to renew. While most attendants of the talk at IBERO did not at all lack the theoretical framework to understand in what sense liberalism must be defeated, or why bourgeois theory should be regarded as obsolete, I was curious about the conditions of taking Hall’s performative argument on board. Was it a critique of how successful Anglo scholars operate, or was it also about how ‘we’ operate here in Mexico City? Is ‘our’ work liberal bourgeois theory too, and therefore obsolete? If so, could we do better than appear tolerant of a disruptive performance that was challenging us to aspire to something different, something unknown, something like existing otherwise?
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