Los maestros de la sospecha se habían encargado en los siglos XIX y XX de poner en tela de juicio el lugar privilegiado que la razón ocupaba dentro del pensamiento occidental. Los planteamientos de Nietzsche, Marx y Freud (antes, Feuerbach y Schopenhauer) significaron el descentramiento de las pretensiones de la modernidad occidental cifrada en sus intentos por fundamentar la moral, la política y lo social sobre las bases sólidas y últimas de la razón. La crítica de Marx al ideológico sistema de derecho racional de la burguesía o las limitaciones del paradigma de la conciencia que señaló Freud son denuncias contra lo que Nietzsche no pudo expresar mejor: la voluntad de poder de una de las tantas interpretaciones del mundo erigida como verdad. Al no haber hechos sino solo interpretaciones ninguna superior a las demás o al considerar al universo desconocido del inconsciente como abismalmente mayor al del consciente, la empresa del asentamiento de la vida teórica y práctica del hombre sobre la base única y universal de la razón quedó sin sustento. Pero tal crítica no sería más que la punta del iceberg del desencantamiento de la razón moderna: la vida social, política y cultural occidental, guiada siempre por los principios indubitables de la razón, generó y atravesó catástrofes de la magnitud de la primera y segunda guerras mundiales, el genocidio hitleriano y la crisis ecológica producto de la sobreestimación de la técnica y la sobreexplotación de la naturaleza, principalmente en los países llamados tercermundistas. ¿Cuál era entonces el distintivo de la razón? ¿Por qué pese a que occidente estuvo regido bajo el ideal de vida racional han tenido lugar tales consecuencias que llegaron al punto de poner en riesgo la existencia de la humanidad misma? Ya en los primeros años del siglo XX, Max Weber había señalado que con el desencantamiento del mundo del protestantismo calvinista que influyó en la mentalidad capitalista moderna hasta constituir su espíritu, las relaciones interpersonales se remitieron a funciones dentro del sistema acorde con una lógica de autoconservación del mismo. Sin dejar de advertir su carácter circunstancial en tanto que obedece a una situación histórica específica, Weber sugiere que el proceso de racionalización moderna significó la burocratización de la sociedad gobernada por leyes vaciadas de contenido moral (Weber 2012). Más adelante, Adorno y Horkheimer, con una mirada fatalista, consideraron este vaciamiento moral propicio para la totalización de la irracionalidad que se expresó en relaciones de dominación política, cultural, económica, por un lado, y de explotación descontrolada de la naturaleza, por el otro. Como respuesta a un escepticismo que sale a la luz cada vez que la razón entra en crisis, neokantianos como Karl Otto Apel o Jürgen Habermas, intentando evitar una propuesta metafísica, trataron de rescatar el carácter fundante de la razón. Desde una postura pragmático-trascendental, Apel veía necesaria la propuesta de una ética de responsabilidad universal para sumir las consecuencias del dominio de la razón moderna. En América latina, la situación tuvo un matiz diferente. Fuertemente influidos por la Ilustración francesa, las élites de los países latinoamericanos intentaron forjar repúblicas independientes bajo los ideales liberales. Un siglo y medio después, la situación de atraso, dependencia económica, pobreza, exclusión y explotación social como común denominador de los países latinoamericanos y la poca consolidación de sus democracias en el escenario político fueron condiciones propicias para cuestionarse por qué el proyecto histórico independentista de corte liberal fracasó. Bajo una concepción transformadora de las ideas, varios pensadores latinoamericanos creyeron que desde una historia de las ideas1se podía llevar a cabo la indagación de cómo fueron utilizados los ideales importados de Europa para encauzar la dinámica social en los países latinoamericanos. De esa manera, se tendría un panorama claro de qué es lo que sucedió en esa parte del globo. El diagnóstico fue que la dinámica histórica en América latina se desarrolló desde un aparato de dominación justificado mediante las ideas filosóficas. La independencia de los países latinoamericanos no fue más que el impulso de sus pequeñas élites para salvaguardar sus intereses frente a los europeos. Los criollos vieron en las repúblicas independientes una oportunidad para acceder a los altos cargos públicos hasta entonces reservados solo para los españoles o portugueses. Fue así como se dio el paso de la colonia a la república. Sin embargo, la necesidad de estar acorde con el proceso de industrialización y el problema que significaba esto, en tanto que se hacía necesario para ello de una democracia representativa que podía poner en peligro sus privilegios, los llevó a apostar por la defensa de la penetración del capital extranjero. (Miró Quesada, 2010a).

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

This thesis has two main goals. First, to examine Enrique Dussel’s philosophy of liberation and whether it can meaningfully contribute to intersectional analyses of race and gender. This is important due to problematic charges made against him in the past: that he only centers the voice of men in philosophies of liberation. As such, if his theories are to be taken seriously, they must be scrutinized to see if they are compatible with Black and queer liberation. Another, more pointed goal of the thesis, is to center the voices of marginalized philosophers in contemporary social and political philosophy. Essentially, I am responding to an ivory tower way of thinking about liberation. Ways of thinking about liberation are still lacking in an obvious sense: one way to explore liberation is through the works of prominent academics – however, this way of thinking about liberation is locked in the metaphorical ivory tower, away from the perspectives of folk on the ground. I intend to push social and political philosophy beyond this ivory tower gaze. This thesis is not an attempt to solve all problematics within philosophy of liberation, but it will provide a fruitful way for philosophers to think about liberation with intellectual tools from a marginalized philosopher and folk on the ground. / Thesis / Candidate in Philosophy / This thesis attempts to explain Black and queer liberation utilizing Enrique Dussel’s framework for a philosophy of liberation. By utilizing a framework for liberation created by a marginalized philosopher, I seek to contribute to political philosophy from a perspective beyond the hegemonic ivory tower. In line with Dussel’s work, I propose that if theories of liberation are to be meaningful, they ought to center the marginalized.

Thesis advisor: Patrick H. Byrne / It has been held in philosophical practice that some matters of reflection have more import than others, and that some are so significant that they may be termed "first philosophy." In contemporary Continental philosophy, the term "event" has become a watchword for a profound change in the orientation of philosophic thought. Indeed, one may say that the discourse surrounding events marks the first decisive development in philosophy since Martin Heidegger penned Being and Time. This is not to say, however, that any consensus has emerged concerning either the character of events, or more importantly what they entail for the meaning of human historical consciousness. To provide such statements, ones that have at least a relative superiority with respect to their rivals, might thus be considered the basic task for first philosophy today. It is to accomplish this double aim that the present work is devoted. These two tasks, articulating the character of events and their significance for human historical consciousness, are here assayed by a movement that is itself double, by a movement of suspicion and affirmation. In the specific case, the present work undertakes a retrieval of Heidegger's understanding of "Ereignis" (or event) after passing through a hermeneutics of suspicion, posed by the criticisms of the contemporary French philosopher Alain Badiou, and returning to an articulation of "Emergence" as a complementary hermeneutics of affirmation. The method by which I undertake this inquiry is what may be called an "infinite hermeneutics," which I intend to be opposed to "finite hermeneutics." By this latter program, "finite hermeneutics," I mean any form of philosophical hermeneutics that is committed to the thesis that human understanding (Verstehen) is finite, or that the objective of inquiry itself is finite, or both of these points. The thesis that human understanding is finite may be found in Kant's proposal that human knowing is distinct from divine knowledge in the respect that human knowing is dependent on receptive intuition, and thus finite, while infinite knowledge is founded on a productive intuition. In the relevant sense, I argue, it may also be found in Heidegger's own thought. One of the major points of the present investigation is to demonstrate in what way a commitment to finitude is highly problematic, and that human knowing, human comprehension, and even the very character of what is known is not finite in any relevant sense. The motivation for such a departure is provided by the criticisms of Badiou, which are here treated as a moment of suspicion. I begin the work with a "Prolegomenon," which reviews in detail the specific challenge Badiou has posed for phenomenological hermeneutics, or any other philosophical position that is committed to the notion that human thought or understanding is finite. As a "Prolegomenon," however, nothing positive for my own position is accomplished there; instead the net result of the study is to produce: (a) an argument against Heideggerian finite hermeneutics, (b) a summary critique of the Badiou's own position, and (c) a clear statement on the eight separate tasks that I set out to accomplish in the argument that follows. The positive aspect of the text, the beginning of the movement of affirmation, thus occurs in "Part I: Infinite Hermeneutics," in which I present a defense of phenomenological hermeneutics as a viable philosophical method. In chapter three I begin by drawing on the work of Paul Ricoeur. My argument is that he is both the very first philosopher to articulate an infinite hermeneutics, and that this account, suitably elaborated throughout his career, is able to meet most of the specific challenges Badiou poses. There does remain, however, three separate points that Ricoeur's thought does not fully explore. In order to remedy those deficiencies, and in order to demonstrate the relative advantage of my hermeneutical position with respect to its competitors, I thus move to produce a new model for hermeneutical thought. Articulating the conditions for this model is the task for chapter four. My task here resolves into three parts. First, I argue for a Galoisian Revolution in phenomenological study, which sets forth a new between hermeneutics and phenomenology study. This relation, second, requires a rearticulation of phenomenological method such that it is "impersonal," as Jean-Paul Sartre's early work suggests. Additionally this relation, third, requires that one be attentive to the structures of consciousness, which is what completes the Galoisian Revolution. In order to support my account of an impersonal phenomenology I engage the contemporary Anglo-American discussions in the philosophy of mind concerning the character of first-person consciousness. In order to specify what is intended by a structure of first-person consciousness, provide a provisional phenomenology of eros. In chapter five I move to articulate the structure of consciousness that serves as the third model for phenomenological hermeneutics. It is at this point that I engage with the work of Bernard Lonergan. My central contention in chapter five is that it is possible to retrieve Longergan's work on cognitional structure as a phenomenology of inquiry for hermeneutical purposes. Taken together, these points, the Ricoeurean defense of hermeneutics, the development of an impersonal phenomenology, and the retrieval of a phenomenology of inquiry, form the hard core of my proposal for infinite hermeneutics. "Part II: On Worlds" concerns the fruits that I can reap from the harvest sown in Part I. In particular, I aim to develop an ecological sense of worlds in response to Badiou's category-theoretic and Heidegger's (early) existential world. My argument moves from an ecological account of natural worlds (chapter six), through a signifying account human worlds (chapter seven), to an account of human historical consciousness and a consideration of catastrophes such as the Shoah and the Encounter (chapter eight). In each of these chapters I focus on developing an account of different kinds of Events, with the aim not only of providing a more serviceable account than my rivals, but also with the hopes of providing a new and better picture of world process. The final section, "Part III: The Metaphysics of Excess" expresses the central Metaphysical claims of the work, especially those concerning Events and the peculiar form I call Emergence. This chapter, in short, constitutes the moment of affirmation in response to the moment of suspicion occasioned by Badiou's criticism of phenomenological hermeneutics. Additionally, however, I produce an argument for the intelligible relation of cosmic space and time with human (lived) space and time, a statement on the new forms of causation entailed by the possibility of Events, and a new account of Truth (to rival Badiou and Heidegger's). The work closes with a summary review of what I have achieved and what yet remains to be accomplished. Though as the title of the conclusion suggests, its main aim is to provide a new statement on the world-view that I work to articulate over the course of the investigation. That world-view, and this is the justification for the subtitle of the present work, is the trans-modern condition, which articulates the existential character of our modern globalized world. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Tesis para optar al grado de Magíster en Filosofía mención Axiología y Filosofía Política / Facultad de Filosofía y Humanidades / Este trabajo se pretende llevar a cabo indagando, leyendo y analizando las obras filosóficas de algunos autores locales que se inserten en ese momento del escenario latinoamericano. Tras esto, la investigación y discusión realizada se plasmará en un trabajo escrito que constará fundamentalmente de dos partes, las cuales, a su vez, se subdividirán en pequeños capítulos. En la primera, se dará cuenta del debate que ha existido en torno a la posibilidad de la existencia de una filosofía propia en América Latina, teniendo como punto de partida la realidad local determinada por la miseria, dependencia y exclusión. Se considerarán, los distintos aspectos que han dificultado la necesidad de asumir tanto la potencialidad como la urgencia de tener un pensamiento que da cuenta de las problemáticas particulares y el modo de resolverlas. Conjuntamente, pretendo visibilizar cómo, en ese ejercicio, se construye y aprehende la identidad, asociándolo, al mismo tiempo, con la noción de poder arendtiana, a saber, aquella que lo plantea y fundamenta desde el „querer vivir juntos‟ de una comunidad.

Made available in DSpace on 2015-05-14T12:11:45Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1226053 bytes, checksum: fbcac78214c085222b2a1a0875cbd554 (MD5) Previous issue date: 2012-03-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Enrique Dussel propone una ética material de la vida, cuyo objetivo es recatar la vida negada a las víctimas de los sistemas de opresión. En esta tesis, objetivamos analizar la ética dusseliana, a partir de su inspiración levinasiana. Dussel desarrolla una filosofía de la liberación desde la América Latina filosofía esta que enfrenta los enormes desafíos del continente (exclusión, injusticia, pobreza). En este ámbito, la ética de la liberación construye una responsabilidad ético-política para más allá del modelo hegemónico de la totalidad vigente. La responsabilidad es respuesta dada al otro mientras víctima, en su precisión histórica. El análisis de los principios originarios de la ética en Dussel nos permite comprender el desafío que se colocar para la efectuación de una praxis a servicio de la reconstrucción de la subjetividad y de un proyecto ético-político para la humanidad. En la actual ética, se vuelve imperativo pensar el otro para allá del Yo y pensar la responsabilidad por el Otro como uno de los pilares de un nuevo ethos. Se trata de comprender el proceso de dominación y el proceso de liberación, asumiendo la responsabilidad por el otro en la construcción de la justicia. En este sentido, no basta la denuncia de una situación injusta; se debe, ante todo, encontrar formas de superación de la realidad excluyente. / Enrique Dussel propõe uma ética material da vida, cujo objetivo é resgatar a vida negada às vítimas dos sistemas de opressão. Nesta tese, objetivamos analisar a ética dusseliana, a partir de sua inspiração levinasiana. Dussel desenvolve uma filosofia da libertação desde a América Latina - filosofia esta que enfrenta os enormes desafios do continente (exclusão, injustiça, pobreza). Neste âmbito, a ética da libertação constrói uma responsabilidade ético-politica para além do modelo hegemônico da totalidade vigente. A responsabilidade é resposta dada ao outro enquanto vítima, na sua concretude histórica. A análise dos princípios originários da ética em Dussel permite-nos compreender o desafio que se coloca para a efetivação de uma práxis a serviço da reconstrução da subjetividade e de um projeto ético-político para a humanidade. Na atual crise ética, torna-se imperativo pensar o outro para além do Eu e pensar a responsabilidade pelo Outro como um dos pilares de um novo ethos. Trata-se de compreender o processo de dominação e o processo de libertação, assumindo a responsabilidade pelo outro na construção da justiça. Neste sentido, não basta a denúncia de uma situação injusta; deve-se, antes de tudo, encontrar formas de superação da realidade excludente.

Made available in DSpace on 2015-05-14T12:11:52Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1175803 bytes, checksum: 007ff24a46e6ffe32a7737bb134454ff (MD5) Previous issue date: 2014-02-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The objective of this study is no present the Critical Politic Philosophic of Liberation from Enrique Dussel, analyzing its genesis and evolution and showing the decisive influence of praxis philosophy of Karl Marx for this thinking, especially since the concept of externality, understood as the context where the other reveals himself, where he remains free on your distinct being. The exteriority precisely, is regarded here as the main category of Marx's legacy and fundamental theoretical assumption, which enables the speech Dussel, especially in radical option for the victim, his philosophical thinking brand. Through this, here assumes the thesis that there is a partiality in Dussel by the victim: your thinking is built purposely in favor of the victim. The effort of this work is to show that the choice of the victim shall be the guiding principle for all their thinking as Philosophy of Liberation, through the Ethics and the Politics, coming to the bringing of an Economic Liberation. For this, as a strategic approach, the externality and liberation categories delineate the philosophical analysis to the necessary approach to their theme, by reading the major works of Dussel, in dialogue with the philosophy of praxis Marx. As an extension of the hypothesis proposed, it intends to show how the choice of victim charges the Philosophy of Liberation critical pretense of thought, from three perspectives: through an Ethics of Liberation, as a critical pretense of kindness, from a Politics of Liberation, guided by a political pretense of justice, and an Economy of Liberation, requiring an economic pretense of fairness. Thus, the philosophical work is challenged and provoked by the real need to assist the victim, a requirement of the Latin American people in their path of liberation. In terms of results, beyond the current importance of Marx's thought for the comprehension of reality and the critique of capitalism, emphasizes the relevance of the theoretical and practical of Dussel‟s thoughts to Political Philosophy as a whole, for their contributions in the contemporary scenario, the courage to point toward another society, trans-modern and trans-capitalist, already in progress in collective practices of Living Well. / Este estudo tem por objeto apresentar a Filosofia Política Crítica da Libertação em Enrique Dussel, analisando sua gênese e evolução e mostrando a influência decisiva da filosofia da práxis de Karl Marx para esse pensamento, em especial a partir do conceito de exterioridade, entendida como sendo o âmbito onde o outro se revela, onde permanece livre em seu ser distinto. A exterioridade, precisamente, é tida aqui como a categoria principal do legado marxiano e pressuposto teórico fundamental, que viabiliza o discurso de Dussel, sobretudo na opção radical pela vítima, marca de seu pensamento filosófico. Mediante isso, aqui se assume a tese de que há em Dussel uma parcialidade pela vítima: seu pensamento está construído, propositalmente, em favor da vítima. O esforço deste trabalho é o de mostrar que a opção pela vítima será o fio condutor de todo seu pensar enquanto Filosofia da Libertação, passando pela Ética e pela Política, chegando à propositura de uma Economia da Libertação. Para isso, como estratégia de abordagem, as categorias exterioridade e libertação balizam a análise filosófica para a aproximação necessária com o tema investigado, através da leitura das principais obras de Dussel, em diálogo com a filosofia da práxis de Marx. Como desdobramento da hipótese levantada, intenciona-se mostrar como a opção pela vítima cobra da Filosofia da Libertação uma pretensão crítica de pensamento, sob três perspectivas: através de uma Ética da Libertação, enquanto pretensão crítica de bondade; de uma Política da Libertação, guiada por uma pretensão política de justiça; e de uma Economia da Libertação, exigindo uma pretensão econômica de equidade. Assim, o labor filosófico é desafiado e provocado pela necessidade real de auxiliar a vítima, exigência do povo latino-americano em seu caminho de libertação. Em termos de resultado, para além da importância atual do pensamento marxiano para a compreensão da realidade e a crítica ao capitalismo, ressalta-se a relevância teórico-prática do pensamento dusseliano para a Filosofia Política como um todo, pelas suas contribuições no cenário contemporâneo, pela coragem em apontar em direção a outra sociedade, trans-moderna e trans-capitalista, já em curso nas práticas coletivas de Bem Viver.

Notre propos dans cette recherche est double. D'une part, il s'agit d'examiner les rapports qu'entretient le concept d'universalité avec la proposition latino-américaine d'une philosophie située, « inculturée », et donc d'examiner les rapports des philosophies critiques latino-américaines aux débats sur l'universalisme et le culturalisme. Dans un contexte où l'universalisme est de fait l'effet d'une globalisation homogénéisante et ethnocentrique (universalisme monologique), et face aux revendications de la différence comme identités préfixées et closes aux risques fondamentalistes, un nouveau et véritable universalisme comme dialogue interculturel se présente à nous comme une alternative intéressante au dilemme entre universalisme et particularité. D'une part, notre propos est de présenter la pensée critique latino-américaine actuelle. En ce sens, ce travail s'organise autour d'une seule figure, à savoir Enrique Dussel, afin de pouvoir approfondir les liens entre la philosophie latino-américaine de la libération et certains courants de philosophie européens (la métaphysique de l'altérité) d'Emmanuel Levinas et l'éthique de la discussion de Karl-Otto appel en particulier) et latino-américains (Leopoldo Zea et Augusto Salazar Bondy d'une part, et le courant nommé « groupe Modernité/Colonialité », « postoccidentalisme » ou encore « théories décoloniales » d'autre part). Afin de mener à bien ces perspectives de recherche, sera adopté le plan suivant. Pour comprendre l'intention du changement de paradigme que prétend la philosophie de la libération de Dussel, ce travail prend comme point de départ l'exposé des différents contextes (philosophique, historique, politique, économique, culturel, etc) et des origines de la philosophie de la libération. Dans la deuxième partie, nous étudions de manière spécifique, et suivant une approche diachronique, l'éthique de la libération de Dussel, développée en dialogue avec différents auteurs. Nous étudions de manière particulière et critique l'influence de Levinas dans la philosophie de la libération, et le long dialogue de celle-ci avec l'éthique de la discussion d'Apel. Finalement, la dernière partie de cette recherche pose la question de l'actualité ou plutôt de la problématique actuelle de la philosophie de la libération à travers les critiques, internes et externes, qu'au courant de ces dernières quatre décennies ont été adressés à ce courant de pensée. A partir de cette problématique, notre recherche entend contribuer à la tâche de notre point de vue urgente et nécessaire de penser philosophiquement depuis un horizon mondial. / Our purpose in this research is twofold. On one hand, it is to examine the relations that the concept of universality maintains with the Latin American proposal of « local », « inculturated » philosophy, and therefore to examine the contributions of critical Latin American philosophies to the debate on universalism and culturalism. In a context where universalism is for all intents ans purposes the effect of an ethnocentric and homogenizing globalization (monological universalism), and faced with the demands of differences as identities that are predetermined and closed to fundamentalism risks, a new and genuine universalism as intercultural dialogue presents itself as an interesting alternative to the dilemma between universalism and particularity. On the other hand, our purpose is to present crtical thinking in Latin America today, in this sense, our work is organized around a single figure, namely Enrique Dussel, in order to deepen ties between Latin American philosophy of liberation and certain currents of European (Emmanuel Levinas's metaphysics of alterity and Karl-Otto Apel's discourse ethics in particular) and Latin American philosophy (Leopoldo Zea and Augusto Salazar Bondy on one hand, and the current names « Modernity/Coloniality group », « post-Occidentalism » or « decolonial theories » on the other). To see these research perspectives through, the following plan will be adopted. To understand the intention of the paradigm shift claimed by Dussel's philosophy of liberation, this work takes as its starting point the presentation of different contexts (philosophical, historical, political, economic, cultural,etc) and the origins of philosophy of liberation. In the second part, we study a specific way, using a diachronic approach of Dussel's ethics of liberation, which was developed through dialogue with various authors. We specifically and critically study Levinas's influence on philosophy of liberation, and of its extensive dialogue with Apel's discourse ethics. Finally, the last part of our research raises the question of timeliness, or rather the current problems of philosophy of liberation, through internal and external criticism that has been directed at the school of thought over the last four decades. Using these issues, our research aims to contribue to the task, from our point of view both urgent and necessary, of thinking philosophically from within a global mindset. / Nuestro propósito en esta investigación es doble. Por un lado, se trata de examinar las relaciones que mantiene el concepto de universalidad con la propuesta latinoamericana de una filosofía situada, « inculturada », y, por lo tanto, de examinar los aportes de las filosofías críticas latinoamericanas a los debates sobre universalismo y particularismo cultural. En un contexto en el que el universalismo fáctico es resultado de una globalización homogeneizadora y etnocéntrica (universalismo monológico), y frente a las reivindicaciones de la diferencia como identidad prefijada y cerrada con riesgos fundamentalistas, un nuevo y verdadero universalismo como diálogo intercultural se presenta hoy como una alternativa a la oposición entre universalismo y particularidad. Por otro lado, nuestro propósito es presentar el pensamiento crítico latinoamericano actual. Ahora bien, este trabajo queda nucleado en torno a la sola figura de Enrique Dussel, con el fin de poder profundizar en la relación entre la filosofía latinoamericana de la liberación y determinadas corrientes de filosofía europeas (en concreto, la metafísica de la alteridad de Emmanuel Levinas y la ética del discurso de Karl-Otto Apel) y latinoamericanas (Leopoldo Zea y Augusto Salazar Bondy de un lado, y la corriente llamada « grupo Modernidad/Colonialidad », « posoccidentalismo » o también « teorías decoloniales » de otro. Para conseguir los objetivos propuestos, el trabajo quedará estructurado de la manera siguiente. Con la finalidad de facilitar la comprensión del cambio de paradigma que pretende la filosofía de la liberación en América latina, tomaremos como punto de partida la exposición de los diferentes contextos (filosófico, histórico, político, económico, cultural, etc.) y de los orígenes de la filosofía de la liberación. En la segunda parte estudiamos de manera específica, siguiendo un enfoque diacrónico, la ética de la liberación que Dussel ha desarrollado en diálogo con diferentes autores. Estudiamos especialmente, y de manera crítica, la influencia de Levinas en la filosofía de la liberación así como el largo diálogo entre la ética de la liberación (Dussel) y la ética del discurso de Apel. Cierra el trabajo una tercera parte donde se plantea la cuestión de la actualidad, o más bien de la problematicidad actual de la filosofía de la liberación a través de las críticas, internas y externas, que esta corriente de pensamiento ha recibido a lo largo de las últimas cuatro décadas. A partir de la problemática planteada, esta investigación quiere contribuir a la tarea, desde nuestro punto de vista urgente y necesaria, de pensar filosóficamente desde un horizonte mundial.

Publicación a texto completo no autorizada por el autor / Analiza algunos aspectos del ámbito superador de la modernidad, llamado la transmodernidad pero en relación intrínseca y necesaria con dos categorías centrales: el centro y la periferia; que aunque tiene un origen económico, adquiere alcances filosóficos, cuando se encuadra dentro de un marco de interpretación filosófica nueva de la modernidad. / Tesis

Thesis advisor: Roberto Goizueta / The injunction to `love our neighbor' is a constitutive element of any Christian ethic. It is frequently found embedded within the triadic formulation of `love of God, love of neighbor, and love of self.' Because this injunction must always be contextualized within each historical period it was important to explore how one should love the neighbor in our contemporary context. The dissertation begins by exploring the contemporary conditions of pluralism and interdependence. In this context we realize that love of neighbor must manifest in an encounter with the other. The project shows some current models of encountering the other. In showing the inadequacies of each model I also introduce the work of Johann B. Metz and Enrique Dussel. I then construct a process entitled Agapic Solidarity which seeks to use some aspects of the political theology of Metz and the liberation philosophy of Dussel to formulate an authentic encounter with the other. This process honors both elements; the condition of pluralism and the acknowledgement of interdependence. In doing this we begin the process of loving the neighbor which is so central to any Christian ethic. In the conclusion of the dissertation I show some possible applications of the process. The final component is a case study of the undocumented migrant in the United States of America as a demonstration of the process in action. In this way, it shows how the ethical demand can be enacted and embodied within a particular, concrete ethical issue. / Thesis (PhD) — Boston College, 2013. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.