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This text was written in response to the death of the prominent Colombian literary critic Carlos Rincón (1937-2018). It analyzes his last two authored-books published in Colombia, Íconos y mitos culturales en la invención de la nación en Colombia (2014) and Avatares de la memoria cultural en Colombia. Formas simbólicas del Estado, museos y canon literario (2015). The analysis is done not on the specific content of both books, but on their sketch, their plan: the text does not review what Rincón said. Instead, it studies how he said what he said. It is suggested that this how allows us to glimpse fragments of the history of a global Colombia from the angle of political aesthetics. [ABSTRACT FROM AUTHOR]

The article presents an interview with the Jorge Mario Múnera who talks about the life and work experience of the cultural critic, teacher and cultural manager, Carlos Rincón. It mentions that role of Rincón in Latin American criticism and his vision of the reception of aesthetics and philosophy. It discusses about the Marco Polo Connection book.

Los desencuentros de la filosofía latinoamericana con Nietzsche pueden entenderse como un síntoma de algo más que un problema de legibilidad o malentendido. En tanto pensamiento de lo uno, la filosofía latinoamericana (mayoritaria) no puede servirse del pensamiento nietzscheano: es imposible construir un pensamiento del origen y la unidad desde un pensamiento de lo múltiple, como el de Nietzsche. La identidad, tan buscada por esa filosofía latinoamericana mayoritaria, es una ansiedad antigenealógica. En ese sentido, esa filosofía y su procedencia no es solo eurocéntrica, como ya ha sido expuesto por otros comentaristas, sino reactiva, y esto vale para tres de sus tendencias principales: la filosofía normalizadora, la corriente historicista y la filosofía latinoamericana de la liberación. De ahí, de paso, la fascinación de dicho pensamiento con la idea de carencia --nunca hemos sido lo suficientemente civilizados--. Esto ha instaurado un cuerpo sufriente en América Latina, atrapado en la dialéctica de la víctima y el victimario. Se trata entonces de pensar con Nietzsche para intentar pensar sin resentimiento desde América Latina y sobre esta. ¿Nietzsche en América Latina? Sí, pero más allá de los estudios de recepción e influencia: Nietzsche como aquel estruendo capaz de infundirle una dimensión geológica del pensamiento. [ABSTRACT FROM AUTHOR]

The article offers information about the life and work experience of the cultural critic, teacher and cultural manager, Carlos Rincón. It mentions that role of Rincón in Latin American criticism and his vision of the reception of aesthetics and philosophy at the National University of Colombia. It discusses the aesthetics and modernity in Colombian thought.

In this article I argue that the work of Mexican writer José Revueltas Sánchez (1914-1976) moves away from the conventions of Latin American philosophy as it leaves behind the experience of regret and nostalgia for the lost unity as well as the loss of being that was buried under colonialism. I also point out that, in order to achieve this, Revueltas opposes a thought without purpose and a non-moralist analysis of truth. To achieve this, I postulate that Revueltas uses a method based on the construction of a filmic image of thought. This allows him to build a different image of Latin America and its philosophy far from the ethos of suffering and victimization created by Europe. This image is one of Latin America as an island not as a continent. [ABSTRACT FROM AUTHOR]

This essay argues that in the novel Delirio (2004), by Colombian writer Laura Restrepo (1950), that which is delirious is the social body itself, rather than the individual character of Agustina or her psyche. To this end three ideas are elaborated: the secret as something visible, or common sense; the moral blindness of the novel's characters as a selfimposed impotence, and confinement as a social strategy of subjugation. The article uses literary pragmatics to propose an immanent reading of the novel, that is one which understands delirium from within delirium itself. Simultaneously, this reading recovers Nietzsche's typology of the slave in order to describe the novel's characters. [ABSTRACT FROM AUTHOR]