Resumen: El artículo discute las contribuciones del pensamiento feminista negro a la crítica de la injusticia epistémica – aquí entendida como uno de los rostros de la injusticia social, globalmente considerada. Este trabajo analiza, en particular, los planteamientos de la filósofa brasileña Sueli Carneiro y de la socióloga estadounidense Patricia Hill Collins. Cada una en su contexto poscolonial, las dos autoras (a) teorizan sobre los mecanismos de opresión/sujeción de las mujeres negras y sus luchas por la emancipación; (b) formulan sus teorías críticas considerando las matrices teóricas y epistemológicas del saber hegemónico; (c) presentan algunos horizontes alternativos existentes, que emergen del pensamiento del feminismo negro. El artículo extrae conclusiones positivas en cuanto al vigor e importancia de la crítica social formulada por ambas autoras y argumenta en defensa de la pertinencia de enmarcar el debate en los términos de las reivindicaciones de justicia social. Resumen considerada analiza particular Collins poscolonial (a opresiónsujeción opresión sujeción emancipación b (b hegemónico c (c existentes

Abstract: The article discusses the contributions of black feminism thought to the critique of the epistemic injustice – here understood as one of the faces of social injustice, globally considered. This work analyzes, particularly, the approaches of the Brazilian philosopher Sueli Carneiro and the American sociologist Patricia Hill Collins. Each in its post-colonial context, the two authors (a) theorize about the mechanisms of oppression/subjection of black women and their struggles for emancipation; (b) formulate their critical theories considering the theoretical and epistemological matrices of hegemonic knowledge; (c) present some existing alternative horizons, which emerge from black feminism thought. The article draws positive conclusions as to the vigor and importance of social criticism formulated by both authors and argues in defense of the relevance of framing the debate under the terms of the claims for social justice. Abstract considered analyzes particularly Collins postcolonial post colonial context a (a oppressionsubjection oppression subjection emancipation b (b knowledge c (c horizons justice

Resumo: O artigo discute as contribuições do feminismo negro para a crítica da injustiça epistêmica – aqui entendida como uma das faces da injustiça social global. Particularmente, são analisadas as abordagens da filósofa brasileira Sueli Carneiro e da socióloga estadunidense Patricia Hill Collins. Cada qual em seu contexto pós-colonial, as duas autoras (a) teorizam a respeito dos mecanismos de opressão/sujeição das mulheres negras e suas lutas por emancipação; (b) formulam sua crítica tendo em vista as matrizes teóricas e epistemológicas do conhecimento hegemônico; (c) apresentam horizontes alternativos existentes, que emergem a partir do feminismo negro. O artigo conclui positivamente quanto ao vigor e a importância da crítica social formulada por ambas e argumenta quanto à relevância de enquadrar o debate sob os termos das reivindicações por justiça social. Resumo global Particularmente Collins póscolonial, póscolonial pós colonial, colonial pós-colonial (a opressãosujeição opressão sujeição emancipação b (b hegemônico c (c existentes

ABSTRACT The purpose of this paper is to analyze some tools of critical legal feminism and the way in which the Colombian Constitutional Court has incorporated them into its rulings. To this end, two tools of feminist legal criticism are reviewed in four rulings of the Constitutional Court (two on constitutionality and two tutelas): (1) contextual reasoning, and (2) criticism of legal neutrality. It is concluded that, although jurisprudence has taken important steps to rethink constitutional law from feminist thought and experience and, as seen in the decisions studied, some of its argumentative tools have been used, we cannot speak of a "feminist court", but we can talk about decisions that pave the way for feminist constitutionalism.

RESUMEN El propósito de este escrito es analizar algunas herramientas del feminismo jurídico crítico y la forma en que la Corte Constitucional colombiana las ha incorporado a sus sentencias. Para ello se identifican dos herramientas de la crítica jurídica feminista que son revisadas en cuatro sentencias de la Corte Constitucional (dos de constitucionalidad y dos de tutela): (1) el razonamiento contextual y (2) el cuestionamiento de la neutralidad legal. Se concluye que si bien la jurisprudencia ha dado pasos importantes para repensar el derecho constitucional desde el pensamiento y la experiencia feminista y, como se advierte en las decisiones estudiadas, se ha acudido a algunas de sus herramientas argumentativas, no podemos hablar de una "corte feminista", aunque sí de decisiones que abonan el terreno para un constitucionalismo feminista.

Abstract: By the concept of hetero technique this paper addresses André Gorz work in three sections. In the first one, it summarizes the early work of that Austro-French author. In the second the origin and development of the concept of hetero technique, and, in the third it is presented some critical and conclusive notes on this author’s theory, in particular, on his erratic reading of Marx’s work. From the exposition of Gorz's theory some critical commentaries can be grasp on the technological development achieved linked to capital, from the ecology and an ethical humanism to the dogmatic and alienated thought, including current Marxist heterodoxy such as the “autonomist” one.

Resumen: Mediante el concepto general de heterotecnia, este artículo aborda el pensamiento de André Gorz en tres apartados. En el primero se resume el origen de la obra de este autor austro-francés, en el segundo el origen y desarrollo del concepto de heterotecnia y en el tercero se exponen notas conclusivas y críticas a esa teoría, en particular, a su lectura errática de Marx. De la exposición de la obra de Gorz es posible extraer algunos comentarios críticos puntuales al desarrollo tecnológico alcanzado hasta ahora ligado al capital, que se vinculan a la ecología, a una ética humanista-subjetivista, y al pensamiento dogmático y enajenado que incluye a la heterodoxia marxista contemporánea como la “autonomista”.

Resumo Articulando pensamento feminista e cinema, este artigo indaga o resplandecer do desejo da mulher no filme Lilian M (1975), de Carlos Reichenbach, observando como o cineasta interage com os debates dos anos 1970 sobre a sexualidade feminina e integra-os à composição narrativa. A análise fílmica enfatiza um processo de intercâmbio entre desejo, insatisfação feminina e o mascaramento, como um trabalho autoral crítico, que não desconsidera os diálogos com o voyeurismo, o sistema de dominação-exploração da mulher e as aventuras sexuais da comédia erótica. cinema 1975, 1975 , (1975) Reichenbach 197 integraos integra narrativa mascaramento crítico voyeurismo dominaçãoexploração dominação exploração erótica (1975 19 (197 1 (19 (1 (

Abstract Intertwining feminist thought and cinema, this paper search the freshness of women’s desire in Carlos Reichenbach’s film Lilian M (1975), and try to recognize how the filmmaker interacts with the 1970s debates on sexuality and integrates them into the composition of narrative. The film analysis emphasizes the process of interchange between desire, female displeasure and the masquerade, as an auteur critical work, which does not disregard female agency, the domination-exploitation of women, nor the dialogues with voyeurism and the sexual adventures of erotic comedy. cinema womens women s Reichenbachs Reichenbach 1975, 1975 , (1975) narrative masquerade work agency dominationexploitation domination exploitation comedy 197 (1975 19 (197 1 (19 (1 (

In hierdie bydrae sal aangetoon word op welke wyse Hegel in die Phänomenologie des Geistes (1988; hierma FvdG (2013)) betoog dat subjek en objek nie afsonderlik van mekaar bedink kan word nie. Die antwoord op hierdie vraagstuk lê in 'n bepaalde toeëiening van die begrip van die absolute wat as dialektiese bemiddeling tussen subjek en objek dien, waaruit die begrip van selfbewussyn na vore tree. Selfbewussyn is nie alleen 'n hoër vorm van subjektiwiteit nie, maar vorm deel van die groter werklikheid van subjek en objek. Enersyds is die belangrikheid van hierdie vraagstuk van so 'n aard dat dit verdien om geïsoleerd binne Hegel se Phänomenologie bespreek te word, en andersyds moet die vraagstuk gekontekstualiseer word sodat die wyer debatte waarbinne Hegel se antwoord op hierdie aangeleentheid neerslag vind, ook die nodige aandag kry. Ten slotte moet daar ook gewys word op die posisie wat hierdie onderwerp binne Hegel se eie sisteem beklee, naamlik as oorgang tot die begrip van Anerkennung, bloot om die problematiek van denke oor die selfbewussyn as geïsoleerde onderwerp uit te wys. Die debat rondom die verhouding tussen subjek en objek sal vanaf Kant gerekonstrueer word, met die twee sleutelfigure van Fichte en Schelling as verteenwoordigers van uiteenlopende strominge waaruit Hegel geput het. Beide staan egter 'n bemiddelende, spekulatiewe toevoeging tot die subjek-objek-verhouding, die absolute, voor. By Fichte staan die absolute nader aan die subjek en by Schelling die objek, oftewel die natuur. Hegel neem elemente by beide oor maar behou die absolute as bemiddeling. In die eerste drie hoofstukke van Hegel se Fenomenologie van die Gees (FvdG) word die objektiewe aanspraak wat die wetenskap op die waarheid maak ondersoek en word dit as ontoereikend aangebied aan die hand van die inherent weersprekende begrippe (dat 'n ding tegelyk uit 'n eenheid en veelheid van kragte kan bestaan) waarvan dit noodwendig gebruik maak om wetenskap te kan wees. Hiermee wil Hegel nie die wetenskaplike metode as sodanig irrelevant verklaar nie, maar poog om die groter beweging wat die begrip van objektiewe eksterne werklikheid moontlik maak, te identifiseer en uiteindelik te inkorporeer by 'n meer omvangryke begrip van waarheid. Sodanige omvangryke begrip sal noodwendig rekening moet hou met die subjektiewe; die verstandsaktiwiteit waaruit begrippe gevorm word. Anders as by sy voorgangers (Descartes en Kant) beweer Hegel egter nie dat die subjektiwiteit die werklikheid omvat nie, vandaar sy gebruik van die begrip van die fenomenologie, wat op die gebeurtenis van die verskynsels fokus. Die ware is nie 'n afgesonderde noumenale sfeer wat nooit deur die subjek geken kan word nie, maar ontvou as dít wat ten dele deur die subjektiewe, die interpreterende selfbewus-syn, oopgemaak word. Ten slotte dra die besef van die wederkerigheid van subjek en objek by tot die totstandkoming van die selfbewussyn, 'n begrip wat wys op die verweefdheid van bestaan (syn) en self. Drie fases van die objektiewe opvatting van die werklikheid word in die proses van die totstandkoming van selfbewussyn uitgedaag: die aansprake van die sintuiglike sekerheid, die waarneming (gegrond op Hume se sogenaamde "secondary impressions") en ten laaste die begrip van krag as dit wat onderliggend aan alle liggame is. Hegel wys daarop dat die selfbewussyn nie die resultaat, of passiewe waarnemer is van die werklikheid soos dit in die wetenskap voorgestel word nie, maar dat dit 'n noodsaaklike bydrae lewer om die werklikheid van die wetenskap te postuleer sonder om die gewaarwording tot subjektiwiteit te reduseer. Die objektiewe en die subjektiewe is nie twee geskeide domeine van die werklikheid nie, maar gee gelyktydig aan mekaar oorsprong. Laastens sal daarop gewys word dat selfbewussyn nie eenduidig is nie, maar in verhouding staan tot ander selfbewussyne.

This article will explore in what sense subject and object are considered reciprocally in Hegel's first three chapters in the Phenomenology of Spirit. The third chapter, although notoriously difficult to read, is one of the most important epistemological documents in modern philosophy. Hegel's approach will be traced within the debate stemming from Kant's transcendental philosophy mainly through Fichte and Schelling. It will be shown that Hegel incorporated elements from all these figures to arrive at his unique position. Kant's transcendental philosophy established the idea that the thinking consciousness contributes fundamentally to knowledge to the extent that knowledge is fully produced by the subject, and the true nature of the object is unattainable to consciousness. The widely held conclusion was that Kant S thought amounted to a too strong divide between subject and object. Fichte and Schelling managed, thanks to the notion of the absolute, to mediate between subject and object, thereby opening the door to Hegel's dialectics as a philosophy of mediation. Both Fichte and Schelling, as was the case, broadly speaking, with German Idealism taken as a whole, still considered thinking as an activity of being that contributes to the fulfilment of being, linking objects to consciousness. Fichte's "absolute I", a consciousness that precedes the consciousness of the self, standing over the self and the object, was deemed to resemble the Kantian subject too closely. Schelling's natural philosophy, on the other hand, situates the absolute within nature and consciousness as developing from within nature towards the deployment of the self. This approach was considered potentially falling back into a dogmatic mode of thinking. Even if these positions remain caught in problems they seek to overcome, they did make notable progress in addressing the question of the relation of the subject to the object in a modern context. Hegel develops his initial answer to this question in the Phenomenology of Spirit first as an inheritor of the Enlightenment, notably empiricism, but stands critical of its basic suppositions. He does not accept that complete knowledge is immediately accessible, and resorts to the notion of the Absolute to indicate that mediated knowledge leads to truth. Unlike Fichte, Reinhold and Schelling, he does not immediately introduce the absolute as a mediator of knowledge but arrives at it through counterarguments for the positions put forward by the assumption of immediate objective knowledge. This dialectic approach leads to the unfolding of consciousness, self-consciousness and Spirit. Our subjective contribution to knowledge production is also not assumed beforehand, like in Kant, but is the result of the confrontation with the assumptions made by experiential knowledge. Without subjectivity, knowledge of the unity of reality is impossible, as is knowledge of the difference between objects. Knowing objects according to their nature requires subjectivity from which order is established, but the subject experiences itself as standing in relation to objects. Consciousness is confronted by an outside world that must be made sense of. Not only is the establishment of the relation between subject and object important but according to Hegel, the subject's relation to the object is reflected in his self-understanding and self-consciousness. The notion of self-consciousness is revealed precisely by the relation between subject and object, but not before this relation. Hegel therefore starts his journey to the absolute through natural consciousness, a consciousness that takes immediate knowledge of objects around us as authoritative. One can call this immediate knowledge objective in the sense that it takes no queues from subjectivity. Hegel proceeds to critique objective knowledge, claiming that immediate knowledge doesn't reckon with the factor of time, and therefore cannot be the ultimate source of truth. This critique is ambivalent, as it does recognise the world of objects as a source for knowledge, however, this must be supplemented by our own consciousness in order to arrive at a deeper understanding of this knowledge. Consciousness becomes an essential ingredient necessary for understanding. The second chapter introduces perception as the measure of reality. Perception brings a multitude of things under a general principle, thereby creating an understanding between things and their general substance. This second approach to truth cannot explain how generality and particularity exist in the first place. Hegel moves to the notoriously difficult third chapter in which he describes the dynamic relation between force and understanding. Force is identified as the underlying dimension of external reality, but it has in turn to be postulated, making necessary the involvement of the understanding as hypothesising activity. At first, force is merely described in terms of its expressions, but acknowledgement of its fundamental trait as underlying the whole of physical reality without being a tangible thing, leads to the realisation of the role of the understanding. This realisation is self-consciousness. Self-consciousness becomes aware of its participative role in its determination of the underlying structures of reality, structures that are postulated, and not apparent. In the last section, it is pointed out that self-consciousness is not to be understood as standing alone concerning objects - self-consciousness also stands in relation to other-selves. Self-consciousness is not an object and cannot be fully determined as is the case with things. This does not form the primary concern of the article and will merely be described to point to the position of self-consciousness within the larger scheme of Hegel's thinking. This does not take away the importance that the topic under discussion here has for the development of Hegel's system, which is the reason for the focus given here.

Abstract This article seeks to unveil pedagogical approaches favorable to peace education contained in the positions and contributions of Mayan researchers from Chiapas. Based on a hermeneutic analysis of published texts and presentations given by six social scientists from the Chuj, Tseltal and Tsotsil Mayan peoples, it is distinguished that the cognitive justice to which they appeal and the critical interculturality that they entail are nodal supports in an education for peace. They highlight values such as respect, silence, collectivity and freedom as criteria for life and for the production of knowledge. In its approaches, the challenges and complexities involved in dialogue between cultures and its importance in favor of contextualized peace are made visible. It is concluded that their contributions, being a reflection of the memories, territorialities, resistances and hopes of their people, are alternatives that favor the decolonization of thought and the disarticulation of the modern colonial project.

Resumen El presente artículo busca develar planteamientos pedagógicos favorables a una educación para la paz contenidos en los posicionamientos y contribuciones de investigadores mayas de Chiapas. Con base en un análisis hermenéutico a textos publicados y ponencias dictadas por seis cientistas sociales de los pueblos mayas chuj, tseltal y tsotsil, se distingue que la justicia cognitiva a la que apelan y la interculturalidad crítica que conllevan son sustentos nodales en una educación para la paz. En ellos se destacan valores como el respeto, el silencio, la colectividad y la libertad como criterios de vida y para la producción de conocimientos. En sus planteamientos se visibilizan los retos y complejidades que implica el diálogo entre culturas y su importancia en favor de una paz contextualizada. Se concluye que sus aportes, al ser reflejo de las memorias, territorialidades, resistencias y esperanzas de sus pueblos, son alternativas que favorecen la descolonización del pensamiento y la desarticulación del proyecto moderno colonial.

Abstract From the perspective of critical animal studies, this text explores the political potential of photographs and films depicting “horror” or containing strong representations of animal pain and suffering. These images are disseminated through social networks on the Internet by various organizations and individuals interested in promoting veganism. This exploration is guided by concepts and reflections present in the works of Didi-Huberman, Rancière, and Sontag, each approaching the political role of images in genocidal historical processes from different perspectives. In doing so, this study critically engages with notions of animal pain and suffering, and connects some of these arguments with animal exploitation. The aim is not only to shed light on questions regarding the political function of images and the gaze in the human-animal relationship, but also to analyze the common structures of thought underlying both material and symbolic violence directed at both human and non-human animals.

Resumen Desde el enfoque de los estudios críticos animales, el texto aborda el potencial político de las fotografías y los audiovisuales del “horror”, o con un fuerte contenido de dolor y sufrimiento animal, difundidas a través de redes sociales en internet por las diversas organizaciones e individuos interesados/as en promover los veganismos, a la luz de ciertos conceptos y reflexiones presentes en Didi-Huberman, Rancière y Sontag, quienes, desde diferentes perspectivas, se ocupan del lugar político de las imágenes en procesos históricos genocidas. Para esto me acerco críticamente a las nociones de dolor y sufrimiento animal y entrecruzo algunos de los argumentos citados con el campo de la explotación animal, con el fin de no solo de iluminar las preguntas sobre el rol político de las imágenes y la mirada en la relación humano-animal, sino también problematizar aquellas estructuras comunes de pensamiento a la base de la violencia material y simbólica tanto hacia los animales humanos como los no humanos.

Abstract The concept and design of urban spaces following the standard of hegemonic individuals is criticized by alternative lines of thought which conceive cities on the basis of human diversity. Such objections, however, disregard the fact that those individuals, as a primary distinctive feature, belong to the homo sapiens species, which has implications since the conception of territory and urban space is centered around those individuals. At the outset, this last aspect appears to be dilemmatic as we live among individuals forming part of different biological groups. Due to this fact, the aim of this essay is to analyse the concept of critical urban planning that takes a more intersectional and non-anthropocentric approach. I accordingly support the theories on disability which raise objections to the traditional urban planning framework based on city dwellers. I shall therefore critically consider the capacity-model reference, stating the anthropocentric reasons to reject the traditional way of thinking. I shall base my arguments on the reasons underlying the traditional framework, being speciesist in nature from the point of view of animal ethics, which actively interact with the notion of ableism based on a crip animal approach. Finally, I shall consider the political changes supporting the latest reflections related to animal rights, with a view to depicting their implications in the context of urban planning.

Resumen Los espacios urbanos responden a un modelo de sujeto hegemónico que es criticado por distintas corrientes que abogan por ciudades pensadas desde la diversidad humana. Sin embargo, esas objeciones suelen llevarse a cabo sin cuestionar que el primer rasgo de aquel sujeto es su pertenencia a la especie homo sapiens y que, en consecuencia, la cuestión tanto territorial como de la urbe se centra en él. Esto es problemático, ya que convivimos con individuos de diferentes grupos biológicos. A raíz de ello, mi objetivo es plantear la necesidad de un urbanismo crítico, interseccional y no antropocéntrico. Con ese fin, selecciono los cuestionamientos que recibe el modelo tradicional de habitante urbano por parte de las teorías de la discapacidad. Me detendré en el carácter capacitista del prototipo de referencia y las razones antropocéntricas que se emplean para su rechazo. Luego, argumentaré que esos motivos son especistas desde la perspectiva de la ética animal e interactúan con el capacitismo a la luz del enfoque animalista crip. Por último, daré paso al giro político para los derechos de los animales con la intención de exhibir sus implicancias en materia de urbanismo.

RESUMEN La realidad mundial nos sitúa ante la idea de que la sociedad moderna y sus fundamentos están en crisis. La pandemia y sus efectos en la salud integral, la crisis económica y política de numerosos países, junto con los movimientos migratorios, el auge de los nacionalismos; unido a la fragilidad política y social provocada por la guerra de Ucrania, demandan no sólo saber cómo actuar en el presente, sino que hace imprescindible elevar la mirada y adelantarse a iluminar el futuro. Este estudio reflexiona acerca del rol de las universidades de confesión cristiana en la transformación social y su tarea en la reflexión crítica de la realidad. Los resultados de la propuesta surgen de la convergencia y diálogo entre el pensamiento de Benedicto XVI e Ignacio Ellacuría SJ. El propósito es poner el foco en la comprensión que estos grandes pensadores cristianos del siglo XX tuvieron acerca de la misión de la universidad y contribuir con ello en la reflexión a la que el Pacto Educativo Global convoca. integral países migratorios nacionalismos Ucrania presente futuro SJ convoca

ABSTRACT The world reality places us before the idea that modern society and its foundations are in crisis. The pandemic and its effects on the comprehensive health, economic crisis and political policy of numerous countries, along with migratory movements, the nationalisms bound, together with the political and social fragility caused by the war in Ukraine, demand not only to know how to act in the present, but also make it essential to raise our gaze and look ahead to illuminate the future. This study reflects on the role of Christian universities in social transformation and their task in the critical reflection of reality. The results of the proposal arise from the convergence and dialogue between the thought of Benedict XVI and Ignacio Ellacuría SJ. The purpose is to focus on the understanding that these great Christian thinkers of the 20th century had of the mission of the university and thus contribute to the reflection that the Global Education Compact calls for. health countries movements bound Ukraine present future SJ th for

ABSTRACT Political society is a “society of societies”. So goes a recurrent formula with which different traditions of political reflection are often characterized. This formula is, indeed, often used to describe projects such as that of Aristotle in ancient Greece or that of Altusius in early modernity. The formula was, however, coined at the beginning of the twentieth century. The present article explores its breakthrough in the context of the English pluralist school, and the sense in which the formula born there can be convergent with some characteristic notes of Aristotelian thought.

RESUMEN La sociedad política es una “sociedad de sociedades”. Así reza una fórmula recurrente con la que es frecuente caracterizar distintas tradiciones de reflexión política. Esta fórmula suele, en efecto, usarse para describir proyectos como el de Aristóteles en la Grecia antigua o el de Altusio en la modernidad temprana. Se trata, sin embargo, de una fórmula que es acuñada a comienzos del siglo XX. El presente artículo explora su irrupción en el contexto de la escuela pluralista inglesa, y el sentido en que la fórmula ahí nacida puede ser convergente con algunas notas características del pensamiento aristotélico.

Abstract The epistemological understanding of spiral time, developed by Brazilian thinker Leda Maria Martins (2021), offers a restitutive perspective on the experience of time in its spiral form and serves as inspiration for the design of the “35th São Paulo Biennial”, entitled Choreographies of the Impossible. This epistemology, rooted in Black practice, poetry and thought, brings about disobedient movements capable of creating ways of breaking free from the categories established by the colonial hegemonic matrix and of crossing different strategies of survival, rhythm and rupture. The curatorial and educational interest of Choreographies of the Impossible - in creating a Biennial conceived from the point of view of the time that spirals - opens space for deep reflections on how curatorial proposals can be involved in attempts at reparative gestures, while at the same time being surrounded by institutional impossibilities. Considering that colonial institutions are intrinsically linked to structures of power, privilege and market logics, the tensions and contradictions of this context inform the impossibilities of decolonising institutions. Faced with these questions, this article seeks to carry out a reading of the Choreographies of the Impossible, reflecting on the curatorial and educational work of the “35th São Paulo Biennial" in conjunction with the concept of "spiral time", at the same time as offering a critical analysis of the tensions and contradictions in the museum's attempts at decolonisation.

Resumo A compreensão epistemológica do tempo espiralar, desenvolvida pela pensadora brasileira Leda Maria Martins (2021), oferece uma perspectiva restitutiva da experiência do tempo em sua forma espiralada e serve como inspiração para a concepção da “35.ª Bienal de São Paulo”, intitulada Coreografias do Impossível. Esta epistemologia, enraizada em práticas, poéticas e pensamentos Negros, traz movimentos desobedientes capazes de criar formas de se soltar das categorias estabelecidas pela matriz hegemônica colonial e de cruzar diferentes estratégias de sobrevivências, ritmos e ruptura. O interesse curatorial e educativo das Coreografias do Impossível em elaborar uma Bienal pensada a partir do tempo que espirala abre espaço para reflexões profundas sobre como propostas curatoriais podem se envolver em tentativas de gestos reparadores, ao mesmo tempo que se encontram cercadas de impossibilidades institucionais. Considerando que as instituições coloniais estão intrinsecamente ligadas a estruturas de poder, privilégio e lógicas de mercado, as tensões e contradições deste contexto informam as impossibilidades de descolonização das instituições. Diante dessas questões, esta escrita procura fazer uma leitura sobre as Coreografias do Impossível, refletindo sobre o trabalho curatorial e educativo da “35.ª Bienal de São Paulo” em articulação com a concepção do “tempo espiralar", ao mesmo tempo que oferece uma análise crítica das tensões e contradições nas tentativas de descolonização do museu.

Resumen Antes de incorporarse al Institut für Sozialforschung, encabezado por Horkheimer y Adorno, el joven Herbert Marcuse propuso la idea de una fenomenología dialéctica, un diálogo entre el pensamiento de Marx y de Heidegger, elaborado entre 1928 y 1933, en el marco de su habilitación docente. Pero, con su posterior adhesión al naciente programa de teoría crítica, tal propuesta fue abandonada y ensombrecida por la obra posterior de su autor. El presente artículo busca, en primer lugar, mostrar en qué consistía tal fenomenología dialéctica (apropiación de Heidegger), con el objetivo de evaluar si ésta aún puede abonar al desarrollo de los estudios fenomenológicos. En segunda instancia, se indagan las razones filosóficas por las cuales dicho proyecto quedó suspendido (crítica de Heidegger). A partir de los resultados, se proponen algunas líneas de investigación que apuntan a la posibilidad de una reelaboración contemporánea de la fenomenología dialéctica.

Abstract Before joining the Institut für Sozialforschung, headed by Horkheimer and Adorno, the young Herbert Marcuse proposed the idea of dialectical phenomenology, a dialogue between the thought of Marx and Heidegger, elaborated between 1928 and 1933, within the framework of his Habilitation. But, with his subsequent adherence to the nascent program of critical theory, such proposal was abandoned and overshadowed by the later work of its author. This article seeks to show what such dialectical phenomenology consisted of (Heidegger’s appropriation), to evaluate whether it can still contribute to the development of phenomenological studies. Secondly, it searches the philosophical reasons for which such project was suspended (Heidegger’s critique). Based on the results, some lines of research are proposed that point to the possibility of a contemporary reworking of dialectical phenomenology.

Resumen El doble filo crítico que caracteriza la posición de Silvia Rivera Cusicanqui ayuda a hacer un tratamiento de la modernidad hegemónica y sus expresiones por medio de dos movimientos reflexivos simultáneos: el epistemológico y el político. Silvia no realiza su trabajo de investigación a través de las categorías y las herramientas tradicionales, nacidas en la academia elitista que promueve la esterilización política de las reflexiones gracias a investigaciones hiperespecializadas, o realizadas bajo la lógica del mercado de saberes y que es la lógica imperante en las instituciones universitarias. La pensadora andina se dedica a usar instrumentos teóricos cuya base política sea ya de por sí crítica, es decir, no aborda al colonialismo o al patriarcado sólo como temas, sino que lo hace con posiciones anticolonialistas y antipatriarcales.

Abstract The critical thinking that characterizes Silvia Rivera Cusicanqui’s position helps to make a treatment of hegemonic modernity and its expressions through two simultaneous reflexive movements: the epistemological and the political. Silvia does not carry out her research work through traditional categories and tools, born in the elitist academy that promotes the political sterilization of reflections thanks to hyper-specialized research, or carried out under the logic of the market of knowledge and which is the prevailing logic in university institutions. The Andean thinker is dedicated to using theoretical instruments whose political basis is already critical in itself, that is, she does not approach colonialism or patriarchy only as issues but does so with anti-colonialist and anti-patriarchal positions.

Abstract Paulo Freire considered Popular Education (PE) as an emancipatory process, through debate and critical action, as a dimension of human existence. This text aims to conduct a narrative literature review on the articulations of Paulo Freire’s ideas with Popular Health Surveillance (PHS) actions based on his contributions to Education and Health. The text presents how the contributions of Paulo Freire and Popular Health Education inspired the construction of Popular Health Surveillance, which seeks to promote the transformation of local reality in the face of rights violations and advocate for life. Thus, experiences from vulnerable territories and populations often use Popular Education pedagogical strategies to establish PHS practices. Popular Health Education becomes crucial in the territory to stimulate the transformation of individual perception and discuss their reality. Promoting a praxis about the “critical situation” in the daily lives of social stakeholders allows diagnosing reality based on scientific information in dialogue with culture and popular organization as a possibility of building the “viable unprecedented”. PE (PE process action existence Freires s (PHS life Thus practices situation viable unprecedented. unprecedented . unprecedented”

Resumo Paulo Freire pensava a Educação Popular (EP) como um processo emancipatório, por meio da problematização e agir crítico como dimensões da existência humana. A partir de suas contribuições aos campos da Educação e da Saúde, este texto tem como objetivo realizar uma revisão narrativa de literatura sobre as articulações das ideias de Paulo Freire com as ações de Vigilância Popular em Saúde (VPS). O texto apresenta como a contribuição de Paulo Freire e da Educação Popular em Saúde inspirou a construção de uma Vigilância Popular em Saúde, que busca promover a transformação da realidade local frente às situações de violações de direitos e na defesa da vida. Dessa maneira, experiências dos territórios e das populações em situação de vulnerabilidade, na maioria das vezes, lançam mão de estratégias pedagógicas da Educação Popular para se constituírem como práticas de VPS. É no território que a Educação Popular em Saúde se torna fundamental para o estímulo à transformação da percepção dos indivíduos, problematizando sua realidade. A promoção de uma práxis acerca da “situação limite” no cotidiano dos atores sociais permite um diagnóstico da realidade, baseado na informação científica em diálogo com a cultura e a organização popular, como possibilidade de construção de “inéditos viáveis”. EP (EP emancipatório humana VPS . (VPS) vida maneira vulnerabilidade vezes indivíduos limite popular inéditos viáveis. viáveis viáveis” (VPS

Resumo Paulo Freire pensava a Educação Popular (EP) como um processo emancipatório, por meio da problematização e agir crítico como dimensões da existência humana. A partir de suas contribuições aos campos da Educação e da Saúde, este texto tem como objetivo realizar uma revisão narrativa de literatura sobre as articulações das ideias de Paulo Freire com as ações de Vigilância Popular em Saúde (VPS). O texto apresenta como a contribuição de Paulo Freire e da Educação Popular em Saúde inspirou a construção de uma Vigilância Popular em Saúde, que busca promover a transformação da realidade local frente às situações de violações de direitos e na defesa da vida. Dessa maneira, experiências dos territórios e das populações em situação de vulnerabilidade, na maioria das vezes, lançam mão de estratégias pedagógicas da Educação Popular para se constituírem como práticas de VPS. É no território que a Educação Popular em Saúde se torna fundamental para o estímulo à transformação da percepção dos indivíduos, problematizando sua realidade. A promoção de uma práxis acerca da “situação limite” no cotidiano dos atores sociais permite um diagnóstico da realidade, baseado na informação científica em diálogo com a cultura e a organização popular, como possibilidade de construção de “inéditos viáveis”.

Abstract Paulo Freire considered Popular Education (PE) as an emancipatory process, through debate and critical action, as a dimension of human existence. This text aims to conduct a narrative literature review on the articulations of Paulo Freire’s ideas with Popular Health Surveillance (PHS) actions based on his contributions to Education and Health. The text presents how the contributions of Paulo Freire and Popular Health Education inspired the construction of Popular Health Surveillance, which seeks to promote the transformation of local reality in the face of rights violations and advocate for life. Thus, experiences from vulnerable territories and populations often use Popular Education pedagogical strategies to establish PHS practices. Popular Health Education becomes crucial in the territory to stimulate the transformation of individual perception and discuss their reality. Promoting a praxis about the “critical situation” in the daily lives of social stakeholders allows diagnosing reality based on scientific information in dialogue with culture and popular organization as a possibility of building the “viable unprecedented”.