Download Clásicos latinoamericanos. Para una relectura del canon. El by Grínor Rojo PDF

By Grínor Rojo

Simón Bolívar, Andrés Bello, Joaquim Maria Machado de Assis, Rubén Darío y José Martí son las cinco figuras que Grínor Rojo elige tratar en este volumen, dedicado a los angeles escritura clásica producida en América Latina durante el siglo XIX. Teniendo como centro de gravedad en cada uno de estos casos una pieza canónica, l. a. Carta de Jamaica, el Discurso de instalación de los angeles Universidad de Chile, O alienista, Azul... y Nuestra América, el capítulo respectivo interroga desde ella l. a. obra completa del autor en cuestión. Pero no para repetir las lecturas tradicionales que existen a su respecto, sino para ponerlas a prueba volviendo una vez más sobre los angeles riqueza inexhaustible de l. a. escritura. Si América Latina posee ya escritores que merecen el estatuto de "clásicos", y Grínor Rojo así lo cree, ello es porque los discursos de esos escritores contienen un potencial sémico que debiera ser activable de maneras distintas en épocas distintas. El autor de este libro ha escrito con esa certidumbre, poseído por un sentimiento de apego a un pasado cultural al que respeta y reconoce como suyo, pero sin que ese respeto y ese reconocimiento lo obliguen a los angeles adopción de una perspectiva pasatista cuando se ocupa de él. Leer no para confirmar lo consabido, entonces, sino para desarticular y desafiliar, para resignificar y reclamar.

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Extra resources for Clásicos latinoamericanos. Para una relectura del canon. El siglo XIX. Volumen I

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The argument in the book is that individual rebellion and social revolt are necessary and important elements of political life and human existence. Camus was a libertarian leftist who was critical of the communists and had a profound sympathy for the French anarchists in the 1950s. The rebel is the person who says “no” to existing political conditions and cultural constraints, but who also says “yes” to another set of values and, potentially, a new set of political and cultural realities. This duality is not only a standard that Camus uses to assess the many literary, philosophic, and political rebels he discusses, it is also the source of an existential paradox for the collective political life of humanity.

He has also been studied as an important thinker in his own right with an interest in understanding the meaning, origins, and context of his thought. 46 Löwith was a student of Heidegger and was primarily concerned with the decline of classical German philosophy in the nineteenth century, particularly as it undermined the religious foundation of philosophy and provided the opening for the reconstruction of philosophy rooted in atheism and nihilism. Hegel and Nietzsche occupy the beginning and end points of a process that produced the philosophic transcendence of religion and the destruction of the Christian foundation of disciplined inquiry into nature, society, and individuality.

It is an appeal for inclusion of the aesthetic and the creative in the social institutions of modernity. He uses Stirner to argue for the inclusion of a philosophy of self-liberation into the prevailing ideologies of modernity. To the extent that Stirner’s ideas can be included with such felicity into the received wisdom of modernity, his critique is rendered impotent. Neither psychoanalysis nor existentialism pose a serious political challenge. Both help to mitigate the conflict between the individual and social institutions.

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