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This paper aims the meanings of cultural diversity, multiculturalism and interculturality, interconnecting them to the educational act. In this way, it is based on the premise that diversity is something inherent to the human being, exhibits the peculiar qualities of the inhabitants of certain geographical locations and the traits that make their culture unique. Within this universe, multiculturalism is defined as the recognition of the existence of diversity, of conditions of respect and tolerance to coexist within society, but maintaining a hegemonic logos that conditions social practices, adapting to global interests that pose the diversity and inclusion, masking the Western hegemonic status. From this, the urgency of entering intercultural issues, in dialogue between cultures, is assumed, but the paradigmatic approaches of Bilingual Intercultural Education have failed to transcend the limitations of multiculturalism. Interculturality, therefore, has to be connected to decolonizing proposals, to the transformation of reality, acquiring a genuine meaning in another pedagogical praxis, as another epistemic and political project, with the possibility of creating different imaginaries, where permanent processes take place. of changes, development and space for the integration of alternative identities. [ABSTRACT FROM AUTHOR]

This paper is product of a hermeneutic-documentary exploration, which aims to specify the work of the university and university teaching in the current context. To achieve this end, the historical-conceptual origins of the university are indicated, marked by ecclesiastical influences, but which, with their development, gave space to increasingly broader knowledge, gaining the legitimacy of society, manifesting an autonomous structure, independent of the power of the State, the church and private enterprise. However, in recent times, the constraints of global society have distanced the university from its relationship with the community, locating it in utilitarian dimensions, for which it is required to rescue its primary sense, of a university focused on the progress of science and in the resolution of social conflicts. However, this is only possible to achieve with effective university teaching, challenging, promoting critical thinking, democratic and committed to citizen education. [ABSTRACT FROM AUTHOR]

The recurrent changes that we are experiencing nowadays indicates that we are immerse in the XXI century, which means that we are facing a globalized society that requires an ethical, critical and aware individual capable to face the different problems that afflict their communities or country of residence. That is why talking about linking ethical values with university responsibility is necessary, considering that the vast Latin America must educate, not only and individual trained to carry out and activity in a certain discipline of knowledge, but also that he is responsible professional with the institution that formed him, as well as with the environmental, ecological, moral and social elements. This paper aims to describe the different definitions of University Social Responsibility (RSU) talking into account characteristics such as: 1.- Impact of this in the Globalized Society 2.-Emergence of the RSU concept, based on the laws that gave rise to it, 3.- Differences between Corporate Social Responsibility (RSE) and University Social Responsibility, 4.-Ethical values and their involvement with University Social Responsibility [ABSTRACT FROM AUTHOR]

This paper explores the fundamental axes that currently converge for the needs of nature and humanity. The philosophical statements contained in this reflection become valid when it comes to articulating ethical codes with the advancement of science and, at the same time, educating through an axiological system that leads to sustainable human development. In this order of ideas, it is pointed out how Western progress has led to catastrophic events for life on the planet, coupled with the excessive use of science, without any ethical criteria to regulate their actions. However, as a result of the moral reflection of recent times, of the voices of various social groups, scientific improvements have been questioned and directed towards the production of knowledge that allows human activity to be deployed positively on nature and on society, taking into account that, to make this possible, it is necessary to combine ethics, science and education, to walk towards progress in terms of sustainability. [ABSTRACT FROM AUTHOR]

The reality of today's society makes it necessary to introspect on the determining aspects for the generation of an education that not only complies with the expected training standards, but also that integrally develops the ethical components in students in order to forge professionals and workers who perform around the aspects of responsibility and fundamental values for the common good. Due to the above, this paper presents a reflective analysis of the importance of higher education in the current global context, and the contributions of ethics in the formative processes of the individual. [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]

With a methodological approach to systematizing of experiences, this paper propose an alternative understanding of social cartography as a counterhegemonic instance of knowledge production in the traditional social sciences. Therefore, based on some suspicions evidenced in three pedagogical experiences, the conventional uses of this social and cultural knowledge production methodology are discussed in order to enhance its counterhegemonic applications. As a conclusion, we put into play certain understandings about the possibilities of this emerging type of cartography for the field of education. [ABSTRACT FROM AUTHOR]

M. Lipman and P. Freire are two thinkers who support the practice of liberty. Liberty is liberty to learn to think, and to exist in communities of dialogue, questioning, and search. This is the project that leads human beings to understand themselves and recognize others. Without liberty there is no existential possibility for our humanization. In this paper we study the proposals that both philosophers propose for education and for an educational pedagogy of learning to be free. To do this, according to Lip- man, we need to develop multi-dimensional thought (creative, flexible, wide, open, full of resources, complex, stimulating) with which to oppose simplified thought. Thinking is philosophizing, and this justifies why Lipman insists on philosophy for children. Freire understands that the right to an education in liberty is what allows us to resist and overcome any type of oppression. [ABSTRACT FROM AUTHOR]

This paper seeks to outline a pedagogical approach based on what Michel Foucault conceives as self-care and Hans-Georg Gadamer designates as Bildung or formation. Self-care, which can be translated as self formation, as knowledge of self, as the practice of self, turns out to be a hermeneutic of the subject through which one seeks to have the subject hear and see himself, question himself as a person, be able to form himself and, thus, be able to handle all possible events, all the troubles and problems that may affect him throughout life. Similarly, self-care is something that those who want to educate others are obliged to think about. As practices of subjectivity, self-care has to do with formation, not for learning something external, a body of knowledge, but rather an education for promoting the exercise of reflection about oneself and others. [ABSTRACT FROM AUTHOR]

This paper will indicate some of the challenges the contemporary world poses for education under the influence of globalization, processes that affect many areas of human thought and action. It expounds a number of conceptualizations on that subject and invites a serious analysis of this phenomenon due to its social implications. [ABSTRACT FROM AUTHOR]

This paper develops an inquiry about creativity through the philosophy of Charles S. Peirce. The author deals, first of all, with the general characteristics of the creative phenomena. Later, the notion of abduction is explained, which constitutes for Peirce the engine of creativity. The study of abduction leads to the idea of reasonableness, understood as the purpose to which growth and creativity are orientated, and to a new way of understanding human reason as essentially creative. Finally, the author analyzes how the previous notions could be applied to a new model of education. [ABSTRACT FROM AUTHOR]

This article is part of the analysis of the history of ideas in Latin America, which is a field of thought that contributes to recovering contributions from diverse fields of knowledge, and which has been focused on by intellectuals who consider our identity to be a theme of reflection. Luis Beltran Prieto Figueroa was one of the more influential intellectuals in 20th Century Venezuela. This paper touches on some of his works, such as Joven Empínate, El Estado y la Educación en América Latina, El humanismo democrático y la educación, La política y los hombres among others, and through philosophical discourse analyzes his ideas in relation to the fundamental doctrines of democracy, their interpretation of reality, and their positions in reference to education, politics, poetry, and nationalism as a dignifying attitude in Latin American countries in the face of the power of the United States. Among the conclusions we find the characterization of his ideas in favor of truly democratic education, the intellectual commitment with the noble aspirations of the people, his ability in studying the Venezuelan reality, and his gift at overcoming factors which were an obstacle to the technical and cultural development desired in Venezuela and Latin America. [ABSTRACT FROM AUTHOR]