Papers by Rosa María Rodríguez Magda
Cuadernos de pensamiento político FAES, 2018
Debats: Revista de cultura, poder i societat, 2008
Acceso de usuarios registrados. Acceso de usuarios registrados Usuario Contraseña. ...
Debats: Revista de cultura, poder i societat, 2006
Acceso de usuarios registrados. Acceso de usuarios registrados Usuario Contraseña. ...
Doxa. Cuadernos de Filosofía del Derecho, 1994
Durante los ultimos cincuenta anos, la Declaracion universal de los Derechos Humanos ha constitui... more Durante los ultimos cincuenta anos, la Declaracion universal de los Derechos Humanos ha constituido el documento de mayor importancia respecto a la defensa de los derechos humanos. sin embargo, desde 1948 se han producido numerosos cambios que perfilan, en los albores del tercer milenio, una sociedad diferente a la que inspiro la Declaracion. el desorden dentro de las naciones y entre las naciones continua causando un gran sufrimiento humano. El numero de hombres, mujeres y ninos muertos en guerras civiles e internacionales ha sobrepasado las previsiones mas pesimistas. Esta preocupante realidad constituyo el punto de partida y posterior desarrollo de uno de los ejes principales del proyecto Valencia III Milenio-Unesco: la elaboracion de la Declaracion de responsabilidades y Deberes humanos, bajo los auspicios de la Unesco y del Ayuntamiento de Valencia.
EL 25 de junio de 1984 moria en Paris Michel Foucault, victima del sida. Acaban de cumplirse, pue... more EL 25 de junio de 1984 moria en Paris Michel Foucault, victima del sida. Acaban de cumplirse, pues, quince anos . Sus textos revolucionaron buena parte de las interpretaciones clasicas en torno a la locura, la sexualidad y las ciencias humanas. El presente texto, como pequeno homenaje a su memoria, sintetiza algunas de las ideas tratadas en un libro de proxima aparicion: "Foucault y la genealogia de los sexos" (Anthropos, Barcelona).
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Papers by Rosa María Rodríguez Magda
Rosa María Rodríguez Magda
We call Transmodernity the paradigm that allows us to think the present. For this it is necessary to distinguish it from what Modernity and Postmodernity have meant. Our time is not defined by the prefix "post" but by the prefix "trans". Transmodernity, however equivocal interpretations exist, is not confined to a postcolonial discourse, neither decolonial, nor multicultural, nor transpersonal, nor does it pretend to be a happy goal that bridges the errors of history. In its descriptive aspect it proposes to analyze the processes of transformation of the current culture, technoeuphoric and at the same time immersed in deep economic and geopolitical crises. From a vital point of view, it tries to trace ways of transgression, in order to transcend the closures in which the new Great Fact of Globalization intends to lock us in. I distinguish narratives of the celebration, which reiterate an accepted but supposedly novel topic, from the narratives of the limit or from the fracture that they struggle to think and show what has not yet been conceptualized, to say what has yet to be named. Only from the latter will we be able to outline paths towards a fuller life, a more innovative art and a more livable social sphere.
* Translated by Jessica Aliaga Lavrijsen
Rosa María Rodríguez Magda
We call Transmodernity the paradigm that allows us to think the present. For this it is necessary to distinguish it from what Modernity and Postmodernity have meant. Our time is not defined by the prefix "post" but by the prefix "trans". Transmodernity, however equivocal interpretations exist, is not confined to a postcolonial discourse, neither decolonial, nor multicultural, nor transpersonal, nor does it pretend to be a happy goal that bridges the errors of history. In its descriptive aspect it proposes to analyze the processes of transformation of the current culture, technoeuphoric and at the same time immersed in deep economic and geopolitical crises. From a vital point of view, it tries to trace ways of transgression, in order to transcend the closures in which the new Great Fact of Globalization intends to lock us in. I distinguish narratives of the celebration, which reiterate an accepted but supposedly novel topic, from the narratives of the limit or from the fracture that they struggle to think and show what has not yet been conceptualized, to say what has yet to be named. Only from the latter will we be able to outline paths towards a fuller life, a more innovative art and a more livable social sphere.
* Translated by Jessica Aliaga Lavrijsen
Rosa María Rodríguez Magda
We call Transmodernity the paradigm that allows us to think the present. For this it is necessary to distinguish it from what Modernity and Postmodernity have meant. Our time is not defined by the prefix "post" but by the prefix "trans". Transmodernity, however equivocal interpretations exist, is not confined to a postcolonial discourse, neither decolonial, nor multicultural, nor transpersonal, nor does it pretend to be a happy goal that bridges the errors of history. In its descriptive aspect it proposes to analyze the processes of transformation of the current culture, technoeuphoric and at the same time immersed in deep economic and geopolitical crises. From a vital point of view, it tries to trace ways of transgression, in order to transcend the closures in which the new Great Fact of Globalization intends to lock us in. I distinguish narratives of the celebration, which reiterate an accepted but supposedly novel topic, from the narratives of the limit or from the fracture that they struggle to think and show what has not yet been conceptualized, to say what has yet to be named. Only from the latter will we be able to outline paths towards a fuller life, a more innovative art and a more livable social sphere.
* Translated by Jessica Aliaga Lavrijsen