Al tratar de disolver la neta separación entre una mente racional y la materia inerte abogada por el dualismo Cartesiano, el monismo lucha por reunificar estas distintas realidades ontológicas. Tal como para Claude Lévi-Strauss y Baruch Spinoza, esa dicha unificación no puede prescindir de la trascendencia de la mente humana como locus del pensamiento y conocimiento de la naturaleza externa. A través de una discusión entre las abstracciones de la etnología Amerindia (animismo-perspectivismo), las teorizaciones del estructuralismo y las relaciones que (...) estos tienen con algunas especulaciones filosóficas occidentales, este artículo trata de analizar las intricadas interacciones humano-naturaleza entre los Shuar de la Amazonía Ecuatoriana. De esta forma, se argumenta que las realidades metafísicas de las experiencias oníricas y visionarias están ontológicamente determinadas por el grado de intensidad de contacto que los humanos establecen con las subjetividades materiales del ecosistema. (shrink)

Con una indagación cualitativa se intenta averiguar si el método de palabras generatrices de Paulo Freire presenta ventajas para la enseñanza-aprendizaje de la lengua escrita castellana en la edad infantil. Se extraen los datos de la experiencia práctica acumulada por profesorado que lo ha aplicado en el segundo ciclo. Cinco maestras aportan informes escritos individuales y dos equipos docentes se constituyen en grupos de discusión. Tras la categorización y análisis de los datos, se concluye que el método tiene muchas ventajas. (...) Entre las ventajas de tipo didáctico cabe resaltar el respeto al protagonismo del alumnado y a su pensamiento sincrético, ser muy motivador, conseguir la comprensión lectora desde el principio, desarrollar simultáneamente las conciencias léxica, silábica y fonológica; enriquecer el vocabulario, fijar una ortografía correcta, integrar todos los ámbitos de conocimiento, y desarrollar la capacidad simbólica y la creatividad. Como ventajas de tipo pedagógico: considerar los efectos de tipo actitudinal que actúan sobre los procesos cognoscitivos, adaptarse a los contextos, permitir al profesorado conocer mejor a su alumnado, propiciar el desarrollo de la dimensión afectivo-emocional, favorecer la socialización por trabajarse siempre en grupo y la ayuda entre iguales, el buen clima de aprendizaje y la colaboración familiar. (shrink)

La dicha y la auto-realización del hombre.

Cuando la plenitud otorga la felicidad plena, ésta es sólo un sub-producto del proceso que conduce a la plenitud, lo cual la hace inidentificable con ésta.

In this article, the production of knowledge in the context of socially excluded people exposed to inequality, oppression, and exploitation is problematized. The analysis follows Enrique Dussel's philosophical exegesis of the politics of power and corruption and his vision of a critical transformation of the social political order. The argument is also informed by the work of critical educator Paulo Freire, who elucidates the conditions of oppression and marginalization and highlights the importance of conscientization to develop a critical awareness of (...) these conditions. Hannah Arendt's work on the politics of understanding totalitarianism also assists in the elucidation of the machinery that operates behind oppression to sustain power and inequality. The article emphasizes the need to recognize the inequality of conditions that exists between the producer of knowledge and those who live through inequality and oppression in their lived corporality. A critical transformation of the process of production of knowledge is needed to both acknowledge the conditions that sustain this endeavour in the first place and avoid the corruption of knowledge. A work of conscientization is also necessary among knowledge producers to undertake a critical analysis of inequality that exposes the corruption of power. This analysis needs to examine and unmask the hidden mechanisms that perpetuate inequality and oppression and serve only the interests of a few. The abysmal gaps between the wealthy and the poor within and among countries bespeak a degree of human indifference that reflects a most serious and complex phenomenon that perverts something profoundly human in our societies. (shrink)

In this article, the production of knowledge in the context of socially excluded people exposed to inequality, oppression, and exploitation is problematized. The analysis follows Enrique Dussel's philosophical exegesis of the politics of power and corruption and his vision of a critical transformation of the social political order. The argument is also informed by the work of critical educator Paulo Freire, who elucidates the conditions of oppression and marginalization and highlights the importance of conscientization to develop a critical awareness of (...) these conditions. Hannah Arendt's work on the politics of understanding totalitarianism also assists in the elucidation of the machinery that operates behind oppression to sustain power and inequality. The article emphasizes the need to recognize the inequality of conditions that exists between the producer of knowledge and those who live through inequality and oppression in their lived corporality. A critical transformation of the process of production of knowledge is needed to both acknowledge the conditions that sustain this endeavour in the first place and avoid the corruption of knowledge. A work of conscientization is also necessary among knowledge producers to undertake a critical analysis of inequality that exposes the corruption of power. This analysis needs to examine and unmask the hidden mechanisms that perpetuate inequality and oppression and serve only the interests of a few. The abysmal gaps between the wealthy and the poor within and among countries bespeak a degree of human indifference that reflects a most serious and complex phenomenon that perverts something profoundly human in our societies. (shrink)

In the article, we carry out a theoretical reflection on the contributions of Paulo Freire's pedagogy. Given the diversity of themes that Freire covers, we make a first approach to his pedagogical-political thought and for this we do it through a brief biographical journey through the main life stages of the author. The great Brazilian educator was a person who had a special concern for the other, for denouncing injustices and for showing us that human beings have in our hands (...) the possibilities of change and transformation. In order to address all these questions, according to Freire, it is necessary to do so from a critical reading of the world in which we live. To delve deeper and understand essential aspects of his life and also of his work, we do so with people close to the author who have had the opportunity to live and work with him and know, in depth, his pedagogical legacy. As a result of this journey through his pedagogical work, we offer some reflections that invite us to look at the validity and timeliness of his approaches. Freire's pedagogy proposes a critical reading of the world that does not generate hopelessness, but rather allows us to see the resistance, the ways to get ahead, the construction of the new, the permanent possibilities that human beings have to rebuild our lives. Freire spoke of hope as an inherent issue in teaching practice, remembering, at the same time, that change, although difficult, is possible. (shrink)

En el presente artículo se ensaya un diagnóstico crítico de la situación vigente en educación, desde la conjunción de la filosofía neoliberal con la tradición filosófica política de la educación latinoamericana, con el propósito de establecer e instanciar la pregunta por el rol del profesor y el quehacer de la pedagogía de la liberación en la actualidad latinoamericana. La investigación en su contexto más amplio -en cuya base se encuentra la _filosofía política de la educación nuestroamericana_- se propone propiciar un (...) diálogo participativo y reflexivo que sumerja la discusión actual en educación y política en una categoría como la esclavitud social y escolar, siempre con el imperativo de pensar _desde_ y _para _Latinoamérica. (shrink)