Philosophy of Liberation - Dussel

La categoría de «exterioridad», como lo señala el propio Dr. Dussel es " la más importante " en su Filosofía de la Liberación, porque permite " contar con el instrumental interpretativo suficiente para comenzar un discurso filosófico desde la periferia, desde los oprimidos " (Dussel, 1996:55). Es por esta razón que nos hemos propuesto el objetivo de rastrear, en el curso del pensamiento filosófico de nuestro autor, la articulación que esta categoría tiene con otras; hacer una especie de mapa categorial que nos permita comprender la constitución de su sentido crítico y liberador en la filosofía dusseliana.

Indian Dalit and Latin American liberation philosophies are among the most
fertile discourses of emancipation the modern world has produced, despite their vastly different geographical, historical, political, and sociocultural coordinates. Yet little critical attention has been devoted to systematically connect or compare these two powerful ideological formations. This essay attempts to fill this gap by delinking the Indian Dalit thinker B. R. Ambedkar from the theoretical discourses of postcolonialism and postmodernism, and linking him to the decolonial framework of transmodernism developed by Latin American liberation philosopher Enrique Dussel. Framing the affiliation between Ambedkar and Dussel in terms of ideological similarity and political solidarity, I present Ambedkar as a transmodern thinker who precedes and exceeds Dussel, placing him at the head of a global vanguard fighting to lay the epistemological foundation for a critical universal enlightenment.

This is a book entitled "Philosophy of Liberation" by an Argentine philosopher, Enrique Dussel, in which the author calls all the philosophers of the Global South (including The Third World philosophers) for liberating their regional philosophies from the Global North philosophical domination that justifies global neo-colonial practices all over the world.

El texto describe, para lectores ruso-hablantes, un conjunto de mitos fundacionales, religiosos y políticos en México, como motores de la subjetividad humana que impulsan a la acción creadora, al buen vivir, a la liberación de los pueblos.

The text describes, for Russian-speaking readers, a set of founding, religious and political myths as engines of human subjectivity that drive the creative action, good-living, liberation of peoples.

В тексте описывается набор основополагающих, религиозных и политических мифов как движущая сила человеческой субъективности, которая у нас приводит к творческой деятельности, хорошей жизни, освобождению народов.

"Continuing the thread of focusing on Dussel's ethics, Jorge Zúñiga focuses on the north-south debate between Dussel and Apel in his chapter, 'Ethics of Liberation and Discourse Ethics: On Grounding the Material Principle of Life'. Although he praises Dussel for his ability to subsume key aspects of Apel's discourse ethics within the ethics of liberation, he is also critical of Dussel's ethics inasmuch as it fails to grapple fully with the problem of how the materialist principle at its core is grounded. As such, Dussel's ethics has not yet fully risen to Apel's challenge. In the final section of his chapter, Zúñiga offers as a friendly amendment or supplement to Dussel's ethics two possible strategies for grounding the materialist principle, each of which aims to demonstrate the non-circumventability of life for ethics" Amy Allen & Eduardo Mendieta.

Link: https://www.psupress.org/books/titles/978-0-271-08955-3.html

YouTube: https://youtube.com/jorgezunigam

The theme of this master thesis is the interpretation of the agrarian property, from
constitutionalized legal grounds, based on the Philosophy of Liberation hermeneutic proposal developed by the philosopher Enrique Dussel and on the changes in the agrarian property caused by the Latin-American New Constitutionalism. The work aims to provide new foundations for the study of agrarian law, in a context of paradigmatic crisis, through the development of new theoretical models that rearticulate legal thought before institutional transformations. The research is theoretical and it is based primarily in the works of Dussel, and in the constitutions of Venezuela, Ecuador and Bolivia. It can be concluded, according to Dussel, that praxis is the foundation and condition to the understanding of subjects in community and that linguisticity, instrumentality, historicity and intersubjectivity are articulated in the necessarily intentional and projective constitution sense, in view of, ultimately, the care of specific needs of the subjects living in community. Law is constituted in the praxis of subjects such as mediation institutionalized by power to satisfy those needs in everyday life and in multiple fields of existence. The Philosophy of Liberation, in turn, worries about the situation of domination, victimization, denial of rights, alienation that precludes the exercise of authentic interpretation, non participation in the institutionalization of law and its meaning as well as the instrumentalization of the interpreter for strange understanding that are negativ to their needs. In this sense, the modern property is interpreted in itseconomic, ecological, cultural, legal and geopolitical negativity, from the revelation of the mechanisms that make it servesto a project that denies the dignity of nature and human work for the benefit of a economic world system that pressuposes and asserts itself with the generation of systemic poverty, non-central countries dependency in the world-system, environmental and cultural destruction, and denial of rights. The crisis of this world system opens new institutional possibilities and demands the affirmation of new projects for Latin American peoples, with the consequent need for statement of rights. In this context, the LatinAmerican Transformative Constitutionalism faces the issue of access to land and denies the negativity of modern agrarian property in its various dimensions, through his transformation, and in view of new rights. This positivity from the victimsconstitute new foundations for the legal use of the land and transform the agrarian property models of interpretation.

This is the analog copy of the paper I presented at the 2016 Philosophy of Education Society annual meeting in Toronto in response to Linda Martin Alcoff's Kneller lecture: "What would it mean to decolonize pedagogy? Enrique Dussel’s Anti-Pedagogy"