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In this paper, the author subjects the narrative of "interculturality" to a critique from an intercultural perspective, invoking the critical potential of intercultural philosophy in contrast to a culturalist "interculturality" light. The background of this analysis is the epistemic violence exercised by the West in the fields of knowledge, science, and education. This violence is particularly noticeable in the case of philosophy, leading to a sort of "philosophical homicide" (philosophicide) with respect to indigenous philosophies such as the Andean one in the case of Abya Yala. The paper concludes with some guidelines for the challenges that a critical intercultural philosophy must face in the XXI century. [ABSTRACT FROM AUTHOR]

This paper presents a Matyä’äky (interwoven word, talk, dialog), as a personal reflective account for the concretion of Wejën Kajën (Vargas-Vásquez et al.: 2008) in the educational field, which is a term of public domain within the Ayuujk people in its various dialectal variants. Ja matyä’äky is made from the Xaamkëxp variant; which is an inherent part of my being, with which I name and co-inhabit the universe, of the Ayujk people from Oaxaca, Mexico. It describes the collaborations, meetings and encounters that have been found over time to accompany this concreteness. [ABSTRACT FROM AUTHOR]

This paper invites an exercise of ontological reflection on Franz Hinkelammert's theoretical proposal. For this aim, it exposes some conceptual implications of his idea of subject and tries to show how, from it, ethics, epistemology and politics are organized in his work. Although Hinkelammert does not explicitly address an ontology in his writings, the review of his theoretical corpus based on a set of questions linked to the reflection of the ontological level allows us to suggest this dimension or aspect of his thought. [ABSTRACT FROM AUTHOR]

This paper addresses two fundamental aspects in the context of contemporary educational thinking. On the one hand, it enters into characterizing the educational from the Latin American social, theoretical and historic context, describing the configurative components of the process from Freire, Maturana and Ilich, and on the other hand, developing a synthesis of the border proposals of the sciences of cognition through a comprehensive and active educational orientation base located in the context of the ecology of knowledge and the unique cultural mosaic of South America. The methodological basis is fundamentally hermeneutic and epistemological-political. The result is a contribution to the educational discussion revealing, the processes of educational transformation, both at a personal and community level. [ABSTRACT FROM AUTHOR]

This paper is part of a reflection of a doctorate research proposal that address the insurgent knowledges as strategies of resistant against the process of current colonialism, considering a critical and decolonial approach taking into account our own fissure--but in our favour- of academic arena. Considering the Colonialism of power, of knowledge and of being, the focus is on insurgent wisdoms, which provide an emancipatory possibility against that colonialism that seeks to bend the vital force of the people of Abya-Yala prohibiting their thinking and location of themselves within a place in the planet, human life and the cosmos (Walsh, 2009; Veras de Souza, 2017). These understandings are researched recognising spiritual and political forces as immanent dimensions of insurgent knowledge (Guerrero, 2012). The doctoral work analyses conversations with local actors from the Noke Kui villages of Río Campinas and Río Gregório (Andean Amazon of Brazil), and of the Puelwillimapu Territorial Alliance (Wallmapu, Mapuche Country). Furthermore, the investigation as a means of approximation to understanding, welcomes the methodological proposal of the affectation comprised within the field work -ÊtreAffecté (Favret-Saada, 2005). Therefore, the idea of embracing communication includes the reflection and recognition of a metacognitive experience of self-reference and self-conscious as well as of 'being affected'. [ABSTRACT FROM AUTHOR]

Based on the historical and ethnographical referents in the Venezuelan Amazon, the academic spaces are addressed as spheres of the subject/object division and as the discursive substrate of colonial verticality. Furthermore, the connections between colonial discourses and the contemporary knowledge framework are discussed as fields where the hegemonic common sense is structured. This paper concludes that the alternative is in the border knowledge as inter-subjective discourses which have the potential to create multifocal perspectives from the global order's fringes. [ABSTRACT FROM AUTHOR]

In this article I present a research paper on "Image of human being or concept of man in the Mapuche culture". The methodological design combined participant observation techniques in socio-cultural activities carried out by organizations, such as active participation in xawvn (community meetings and leaders), nvxam (dialogue) with young people and the elderly. In this sense it is an exploratory and eminently qualitative research, which is presented as an essay and has the purpose of creating bridges for dialogue between cultures, specifically for the dialogue of knowledge about different human conceptions and in this way to know wealth of the reasons that Mapuche thinking gives reason for his life. [ABSTRACT FROM AUTHOR]

This paper aims to study categories 'belief' and 'experience' in Internet by means of the transformative ability of the latter. Experience is the basis of beliefs transition. Its realization depends on several characteristics that we don't know whether it could be developed in a subject living in Internet. This paper describes theses features and it studies possibilities of its materialization in this world. If so, the transformation could be as possible in online world as in offline. [ABSTRACT FROM AUTHOR]

The subject of this paper is to propose the problem of relationship between individual and culture, psychism and society with the goal to find an orientation to response the question about the possibility of a discourse on cultural pathology. The present investigation starts from the central thesis of Massimo De Carolis's anthropological paradox. From this specific approach it will try to compare two perspectives about the relationship between individual and culture, namely, Martin Heidegger's work of art ontology and the culture semiotics of Y. Lotman. [ABSTRACT FROM AUTHOR]

The intellectual and political project of the journal Amauta entailed questioning the Eurocentric perspective of knowledge in the sciences and the humanities prevailing during the 1920s due to the hegemony of thought of the "generation of 1900". Amauta sought to express the new spirit that arose in the "new generation" of intellectuals and artists who had a common task: "their willingness to create a new Peru within the new world". This aim involved a new way of posing and knowing the Peruvian problems whose central axis was an analytical perspective that articulated the logos and the myth that constituted antagonist paradigms for Eurocentrism. This paper explores some of the epistemological orientations of Amauta that point out -in a still embryonic, but significant and consistent way- towards the perspective of the decolonization of knowledge. [ABSTRACT FROM AUTHOR]

As part of a transformation process that seeks to build a counter-system to capitalism; in Venezuela, since the late nineties, significant changes are produced in almost all aspects of life, as part of which the production of alternative knowledge is promoted to hegemonic aligned with so called mainstream science, which predominates in most magazines published in the country. This paper aims to explore the need for scientific journals in the country to open up to the publication of counterhegemonic knowledge. The results show that in the context of a domination of the mainstream science in Latin American journals, which does not escape from Venezuela's reality, the government promotes the production of anti-hegemonic knowledge with little presence in magazines in this country; this has been accompanied by incremental public policies that do not impact the need to reverse this situation, on the contrary recently it tends to be formulated a public policy for national magazines that reproduces the mainstream science. We conclude the existence, in the country, of a contradiction between the public policy of production of counter-hegemonic knowledge, which is marginalized in the scientific magazines and a state policy diffusion with incremental changes that do not impact the transformation and projects that reproduce the old policy. [ABSTRACT FROM AUTHOR]

This paper tries to propose the existence of a late-capitalist code able to colonize individuals and communities' sense of belonging. That is made claiming individual as sovereign and owner of his/her psychological states and the aesthetization of other's misery as an insubstantial consumption. Rejecting own and other's vulnerability is paradoxically proposed as a way to socialize individuals and groups. At the same time this principle makes fragile political choices on the common future for citizens. [ABSTRACT FROM AUTHOR]

Immersed in the paradigm of the great challenges, having expectations for an advancement of knowledge appears full of uncertainties. This is so because of the gap between knowledge from experts and common citizens and the high uncertainty belonging to the (techno)scientific activity. The information society is not a society of knowledge: despite that (techno) science defines much of our capacities and possibilities our culture is not a (techno)scientific culture but a (tecno) scientificated culture. This paper tries to show what this epistemic and political problem consist. That political issue prevents processes of public deliberation having real transcendence. It is important to note how tools of the emerging open society are generating knowledge communities that can help to shape a knowledge society whereas what kind of processes may become binding. [ABSTRACT FROM AUTHOR]

This paper tries to analyze communities of knowldege such as the communities of public domain software and the open knowledge. All knowledge's community show several characteristics in common: granularity, hospitality, mediation and an activist component to achieve a goal. Both analyzed communities share similar ethos. Evolution of theses communities in recent years are going to be analyzed, because of the appearance of new actors such as the capitalist conglomerates as intermediaries of those communities and their consequences. Final claim asserts that this new actors generate a kidnapping of the activist objectives of this communities. [ABSTRACT FROM AUTHOR]

In this paper attempts to inform about a series of problems related to the philosophy of technology. Under this goal I will show its main lines and the relevance of a philosophical approach about technique. It also provides reasons for technologists to come to philosophy. I propose different models of relationship between science and technology in order to clarify a confusing area usually in the epistemology of science and technology. And then presenting a very relevant question: the thesis on the autonomy of technology. I conclude with a thesis on the complexity of the plots that relate the theoretical and the practical. Finally I propose a hermeneutic-phenomenological approach for a future philosophy of technology. [ABSTRACT FROM AUTHOR]

In this paper the relationship between the theory of communicative action and the processes of inter-subjective liberation are studied through democratic dialogue and the significance of linguistic practice in capitalist societies. The new pragmatic-hermaneutic paradigm presents the possibility of interpreting social relations from the public space, the place where the genesis of rationalization processes, social representation, and the political life of citizens occurs. The problems and conflicts involved in the technification of semantic and productive relations require discussion through dialogic rationality, in order to overcome the instrumental direction of positivist rationality. This action makes possible the inter-subjectivity of human beings in a dimension of free citizenship to which all have a right in the modern state. [ABSTRACT FROM AUTHOR]

This paper develops within the context of an externalistic approximation to epistemology. It is an attempt to reflect in a unitary manner on categories such as common sense, philosophy, ideology, progress, good judgment, as well as a reflection on science and it processes. The starting point is the concrete horizon of pedagogical practices in the natural sciences field. To demonstrate the objectives, the historical Marxism implicit in Gramsci is used as a theoretical and philosophical basis. [ABSTRACT FROM AUTHOR]

In this paper I will try to offer a synthesis between two conflicting epistemological positions on the recent philosophical scene: positivism, whose heritage survives as the belief that science is the most genuine form of knowledge, and the defenders of incommensurability. Overcoming the controversy implies rejecting both the classical conception of knowledge (knowledge as theoria) --which, in fact, both positions presuppose-- and the hierarchical view of knowing in favour of a systemic view permitting epistemological pluralism. [ABSTRACT FROM AUTHOR]

The works of Argentine Arturo Andres Roig not only constitute one of the best developed examples of Latin American philosophy, but is also an important transformation to common philosophical themes. This paper explains three essential points. One is the transformation of the subject and its role in collective society, a transference in which Roig maintains a middle position between idealism and determinism. Two is the moral call to emergence, a concept to which Roig attributes the constructive force function to the subordinate classes of society. And three, the auto-positioning of philosophy which in Roig's transformation mode is not only a contemplative transfer mode, but must actively participate in the positive transformation of the world. [ABSTRACT FROM AUTHOR]