Faculty of Philosophy and Letters

Nigeria constituye un país de fuerte liderazgo en África occidental, en el cual la variable demográfica posee una destacada importancia, junto con una diversidad etno – lingüística y religiosa que acentúa la importancia de su valor cultural. Su historia político – institucional está atravesada por innumerables desafíos que sus comunidades debieron afrontar para seguir su marcha hasta el presente. En tal sentido, el presente trabajo, de tipo interpretativo y descriptivo, propone construir conocimientos explicativos sobre la adhesión a expresiones de religiosidad Protestante Pentecostal en áreas urbanas del sur de Nigeria desde el siglo XX y hasta el presente.

El texto profundiza en la figura del dibuk (el alma de un muerto que entra en el cuerpo de un vivo), una entidad
mítica y literaria que pertenece a la tradición de los judíos del este de Europa. La intención es recuperar los diferentes
papeles que ha desempeñado en la memoria y trauma de la Shoá como movimiento de resistencia y creatividad.
The paper deepens into the figure of the Dibbuk (the soul of a dead person that gets inside the body of a living one),
a literary-mytical figure that belongs to the Eastern European jewish tradition. The intention of thiis work is to trace
back the diferent roles that this figure played in the memory and the trauma of the Shoah, as a movement of resistance
and creativity.

En este artículo el autor expone el pensamiento de Moses Mendelssohn (1729-1786) en relación a la noción de “lo sublime”. El argumento central concierne a la relación entre el concepto estético de “lo sublime” y las posiciones de Mendelssohn respecto de los debates de la Ilustración sobre la religión natural, la tolerancia y la ciudadanía.

In this article the author exposes Moses Mendelssohn’s thought (1729-1786) focused in the notion of “the sublime”. The main argument concerns to the relationship between esthetic concept of “the sublime” and Mendelssohn positions about Enlighntment debates on natural religion, tolerance and citizenship.

One of the central criticisms of the perspective of Levinas about the Palestinian-Israeli conflict lies at the reproach of a certain silence about the oppressed condition of the Palestinian people , and in this context at his more general silence that would reach his silence on the decolonization struggle of peoples after the Second World War . To this we may add Levinas’ own allusions to the "yellow peril"  in addition, the consideration of Europe as a cultural choice center and spiritual relevance of the Bible that have reinforced these objections. However, while those whose point out these faults in Levinas’analyses have often acknowledged that his philosophical work as a fundamental core retains a liberating and anti colonial power argumentative. This identification of an emancipatory core in terms of a political and colonial oppression - but alternated with permanent relapses into ethnocentric visions, rises from a central line of Levinas’philosophy: the affirmation of the irreducible otherness of the Other not is a logical end of a structural or speculative system but a vulnerability embodied in the poor, the excluded etc. We must say,  as in the case of the philosophy of Heidegger, with Levinas also has been tried making the commitments and public interventions play against certain fundamental aspects of his own philosophy. Bearing this context in mind my intervention proposes to get  perspective in reading Levinas’interventions not only contemplating his hermeneutic horizon but also its pragmatic possibilities.

One of the central criticisms of the perspective of Levinas about the Palestinian-Israeli conflict lies at the reproach of a certain silence about the oppressed condition of the Palestinian people , and in this context at his more general silence that would reach his silence on the decolonization struggle of peoples after the Second World War. To this we may add Levinas' own allusions to the "yellow peril"  in addition, the consideration of Europe as a cultural choice center and spiritual relevance of the Bible that have reinforced these objections. However, while those whose point out these faults in Levinas'analyses have often acknowledged that his philosophical work as a fundamental core retains a liberating and anti colonial power argumentative. This identification of an emancipatory core in terms of a political and colonial oppression-but alternated with permanent relapses into ethnocentric visions, rises from a central line of Levinas'philosophy: the affirmation of the irreducible otherness of the Other not is a logical end of a structural or speculative system but a vulnerability embodied in the poor, the excluded etc. We must say, as in the case of the philosophy of Heidegger, with Levinas also has been tried making the commitments and public interventions play against certain fundamental aspects of his own philosophy. Bearing this context in mind my intervention proposes to get perspective in reading Levinas'interventions not only contemplating his hermeneutic horizon but also its pragmatic possibilities. In this regard I will consider as a central point what believe to be the strongest and risky thesis in Levinas'proposal: the ethical encounter allowing peace is performed only outside the culture. With this I intend to speculate on the limitations but also on the opportunities afforded by this thesis. The presence of Nazism as a key event Levinas'philosophical project quickly warned him not only against any emphasis on the myth but also to look with suspicion cultural determinations as matrix of human experience. In this sense we can compare Levinas'path to that of Cassirer. While the latter since the 20s reaffirmed the condition of myth as symbolic form and gave a "cultural turn" to the Kantian system inherited from his master Herman Cohen, in

From the publication of “Zur Auseinandersetzung mit der europäischen Wissenschaft” in 1924, Leo Strauss inaugurated a critical line, which lasted until 1956, aimed at questioning fundamental aspects of the thought of Ernst Cassirer. In the course of this critical line -in his review of the book The Myth of the State published originally in Social Research in 1947-, Leo Strauss raises against Ernst Cassirer the charge of Ästhetizismus -’aestheticism’-. In this paper I propose a reevaluation of the charge of aestheticism directed by Leo Strauss to the whole of the philosophical work of Ernst Cassirer.

A partir de la publicación de “Zur Auseinandersetzung mit der europäischen Wissenschaft” en 1924, Leo Strauss inaugura una línea crítica, que se prolongara hasta 1956, dirigida a poner en cuestión aspectos fundamentales del pensamiento de Ernst Cassirer.
En el curso de esta línea crítica -en su reseña al libro El mito del Estado publicada originalmente en Social Research en 1947-, Leo Strauss levanta contra Ernst Cassirerel cargo de Ästhetizismus -‘esteticismo’-. En este trabajo propongo una revaluación del cargo dirigido por Leo Strauss al conjunto de la obra filosófica de Ernst Cassirer.
The

RESUMO: Nas análises iniciais do corpo desenvolvidas em De l'existence à l'existant (1937) Levinas dirige sua atenção a um termo próprio do repertório técnico do saber médico: a dormência (engourdissement). Este termo-que não fazia parte do repertório prévio de conceitos da tradição fenomenológica-permite a Levinas realizar uma análise fenomenológica do corpo, que inverte os pressupostos básicos da ideologia do trabalho (Arbeitskraft) dominante nos movimentos políticos extremistas durante o período de entre guerras na Europa. Neste trabalho me ocupo em reconstruir a operatividade do conceito de dormência nos argumentos principais de Levinas, do seu contexto político-cultural e, finalmente, comparar estas análises da dormência com os desenvolvimentos sobre o esforço na obra de Michel Henry. Palavras chave: Levinas, Michel Henry, Dormência, Esforço, Política. RESUMEN: En los tempranos análisis del cuerpo de desarrollados en De l'existence à l'existant (1937) Levinas dirige su atención a un término propio del repertorio técnico del saber medico: el entumecimiento (engourdissement). Este término-que no formaba parte del repertorio previo de conceptos de la tradición fenomenológica-le permite a Levinas realizar un análisis fenomenológico del cuerpo propio que invierte los supuestos básicos de la ideología del trabajo (Arbeitskraft) dominante en los movimientos políticos extremistas durante el periodo de entreguerras en Europa. En este trabajo me ocupo de reconstruir la operatividad del concepto de entumecimiento en los argumentos principales de Levinas, de su contexto político-cultural y finalmente de contrastar estos análisis del entumecimiento con los desarrollos acerca del esfuerzo en la obra de Michel Henry. Palabras clave: Levinas, Michel Henry, Entumecimiento, Esfuerzo, Politica.

Nas análises iniciais do corpo desenvolvidas em De l’existence à l’existant (1937) Levinas dirige sua atenção a um termo próprio do repertório técnico do saber médico: a dormência (engourdissement). Este termo – que não fazia parte do repertório prévio de conceitos da tradição fenomenológica – permite a Levinas realizar uma análise fenomenológica do corpo, que inverte os pressupostos básicos da ideologia do trabalho (Arbeitskraft) dominante nos movimentos políticos extremistas durante o período de entre guerras na Europa. Neste trabalho me ocupo em reconstruir a operatividade do conceito de dormência nos argumentos principais de Levinas, do seu contexto político-cultural e, finalmente, comparar estas análises da dormência com os desenvolvimentos sobre o esforço na obra de Michel Henry.   Palavras chave: Levinas, Michel Henry, Dormência, Esforço, Política.

El presente estudio se detiene en el parágrafo final de El mito del Estado de Ernst Cassirer en el cual el autor en orden a concluir su argumento crítico del pensamiento mítico -que domina todo el texto- toma recurso al mito babilónico de Marduk y Tiamat. Así, nos interesa mostrar como la ironía de apelar a un mito para concluir un argumento destinado a socavarlo indica un, por una parte, problema de la empresa intelectual en la que Cassirer se encuentra comprometido, y por otra parte, los dilemas de la crítica al pensamiento mítico en general.

The condition of Yiddish as a privileged means of self-awareness of European Jews during the early twentieth century remained associated with certain artistic representations of animality. While representations of animality were generally seen as a means of demeaning minority communities – and even preparing their destruction – this essay examines these same representations as forms of cultural response and resistance by these communities. This resistance and cultural responses occurred through the use of Yiddish-speaking animals. The artistic representation of these talking animals aimed not only to respond to possible perpetrators who were strangers to the harassed community, but also to the new claims of the Jewish classes who denied their own recent past of destitution and marginalization.