La construccin del discurso en los debates humansticos contemporneos

Pregunta 2. Selecciona una disciplina de tu inters (arte, literatura, ciencia, filosofa, etc.): menciona 3
discursos que estn vigentes en ella de acuerdo a los materiales vistos en el curso de debates
humansticos. Sustenta tu respuesta con referencia a los autores que hablan sobre esos discursos.

Sntesis de Discursos revisados en el programa:

1. Modernidad Posmodernidad
Modernidad:
Modernity is a term of art used in the humanities and social sciences to designate both a
historical period (the modern era), as well as the ensemble of particular socio-cultural
norms, attitudes and practices that arose in post-medieval Europe and have developed
since, in various ways and at various times, around the world. While it includes a wide
range of interrelated historical processes and cultural phenomena (from fashion to
modern warfare), it can also refer to the subjective or existential experience of the
conditions they produce, and their ongoing impact on human culture, institutions, and
politics (Berman 2010, 1536).
As a historical category, modernity refers to a period marked by a questioning or
rejection of tradition; the prioritization of individualism, freedom and formal equality;
faith in inevitable social, scientific and technological progress and human perfectibility;
rationalization and professionalization; a movement from feudalism (or agrarianism)
toward capitalism and the market economy; industrialization, urbanization and
secularization; the development of the nation-state and its constituent institutions (e.g.
representative democracy, public education, modern bureaucracy) and forms of
surveillance (Foucault 1995, 17077). Some writers have suggested there is more than
one possible modernity, given the unsettled nature of the term and of history itself.
Charles Baudelaire is credited with coining the term "modernity" (modernit) in his
1864 essay "The Painter of Modern Life," to designate the fleeting, ephemeral
experience of life in an urban metropolis, and the responsibility art has to capture that
experience. In this sense, it refers to a particular relationship to time, one characterized
by intense historical discontinuity or rupture, openness to the novelty of the future, and a
heightened sensitivity to what is unique about the present (Kompridis 2006, 3259).
As an analytical concept and normative ideal, modernity is closely linked to the ethos of
philosophical and aesthetic modernism; political and intellectual currents that intersect
with the Enlightenment; and subsequent developments as diverse as Marxism,
existentialism, modern art and the formal establishment of social science. It also
encompasses the social relations associated with the rise of capitalism, and shifts in
attitudes associated with secularisation and post-industrial life (Berman 2010, 1536).
Politically, modernity's earliest phase starts with Niccol Machiavelli's works which
openly rejected the medieval and Aristotelian style of analyzing politics by comparison
with ideas about how things should be, in favour of realistic analysis of how things
really are. He also proposed that an aim of politics is to control one's own chance or
fortune, and that relying upon providence actually leads to evil. Machiavelli argued, for
example, that violent divisions within political communities are unavoidable, but can
also be a source of strength which law-makers and leaders should account for and even
encourage in some ways (Strauss 1987).
Starting with Thomas Hobbes, attempts were made to use the methods of the new
modern physical sciences, as proposed by Bacon and Descartes, applied to humanity and
 politics (Berns 1987)
In sociology, a discipline that arose in direct response to the social problems of
"modernity" (Harriss 2000, 325), the term most generally refers to the social conditions,
processes, and discourses consequent to the Age of Enlightenment. In the most basic
terms, Anthony Giddens describes modernity as
...a shorthand term for modern society, or industrial civilization. Portrayed in more
detail, it is associated with (1) a certain set of attitudes towards the world, the idea of the
world as open to transformation, by human intervention; (2) a complex of economic
institutions, especially industrial production and a market economy; (3) a certain range
of political institutions, including the nation-state and mass democracy. Largely as a
result of these characteristics, modernity is vastly more dynamic than any previous type
of social order. It is a societymore technically, a complex of institutionswhich,
unlike any preceding culture, lives in the future, rather than the past (Giddens 1998, 94).
Secularization: Modernity, or the Modern Age, is typically defined as a post-traditional,
[citation needed] and post-medieval historical period (Heidegger 1938, 6667, 6667).
Central to modernity is emancipation from religion, specifically the hegemony of
Christianity, and the consequent secularization. Modern thought repudiates the Judeo-
Christian belief in the Biblical God as a mere relic of superstitious ages (Fackenheim
1957, 272-73; Husserl 1931,[page needed]).[note 1] It all started with Descartes
revolutionary methodic doubt, which transformed the concept of truth in the concept of
certainty, whose only guarantor is no longer God or the Church, but Man's subjective
judgement (Alexander 1931, 484-85; Heidegger 1938,[page needed]).[note 2]
Theologians have tried to cope with their worry that Western modernism has brought the
world to no longer being well-disposed towards Christianity (Kilby 2004, 262, 262;
Davies 2004, 133, 133; Cassirer 1944, 1314 1314).[note 3] Modernity aimed towards
"a progressive force promising to liberate humankind from ignorance and irrationality"
(Rosenau 1992, 5).
Scientifically: In the 16th and 17th centuries, Copernicus, Kepler, Galileo and others
developed a new approach to physics and astronomy which changed the way people
came to think about many things. Copernicus presented new models of the solar system
which no longer placed humanity's home, on Earth, in the centre. Kepler used
mathematics to discuss physics and described regularities of nature this way. Galileo
actually made his famous proof of uniform acceleration in freefall using mathematics
(Kennington 2004, chapt. 1,4[page needed]).
Francis Bacon, especially in his Novum Organum, argued for a new experimental based
approach to science, which sought no knowledge of formal or final causes, and was
therefore materialist, like the ancient philosophy of Democritus and Epicurus. But he
also added a theme that science should seek to control nature for the sake of humanity,
and not seek to understand it just for the sake of understanding. In both these things he
was influenced by Machiavelli's earlier criticism of medieval Scholasticism, and his
proposal that leaders should aim to control their own fortune (Kennington 2004, chapt.
1,4[page needed]).
Influenced both by Galileo's new physics and Bacon, Ren Descartes argued soon after
that mathematics and geometry provided a model of how scientific knowledge could be
built up in small steps. He also argued openly that human beings themselves could be
understood as complex machines (Kennington 2004, chapt. 6[page needed]).
Isaac Newton, influenced by Descartes, but also, like Bacon, a proponent of
experimentation, provided the archetypal example of how both Cartesian mathematics,
 geometry and theoretical deduction on the one hand, and Baconian experimental
observation and induction on the other hand, together could lead to great advances in the
practical understanding of regularities in nature (d'Alembert 2009 [1751]; Henry 2004).
Posmodernidad: Postmodernity (also spelled post-modernity or termed the postmodern
condition) is generally used to describe the economic or cultural state or condition of society
which is said to exist after modernity. Some schools of thought hold that modernity ended in
the late 20th centuryin the 1980s or early 1990sand that it was replaced by
postmodernity, while others would extend modernity to cover the developments denoted by
postmodernity, while some believe that modernity ended after World War II. The idea of the
post-modern condition is sometimes characterised as a culture stripped of its capacity to
function in any linear or autonomous state as opposed to the progressive mindstate of
Modernism.[1]
One "project" of modernity is said by Habermas to have been the fostering of progress
by incorporating principles of rationality and hierarchy into public and artistic life. (See
also postindustrial, Information Age.) Lyotard understood modernity as a cultural
condition characterized by constant change in the pursuit of progress. Postmodernity
then represents the culmination of this process where constant change has become the
status quo and the notion of progress obsolete. Following Ludwig Wittgenstein's critique
of the possibility of absolute and total knowledge Lyotard further argued that the various
metanarratives of progress such as positivist science, Marxism, and structuralism were
defunct as methods of achieving progress.
The literary critic Fredric Jameson and the geographer David Harvey have identified
postmodernity with "late capitalism" or "flexible accumulation", a stage of capitalism
following finance capitalism, characterised by highly mobile labor and capital and what
Harvey called "time and space compression". They suggest that this coincides with the
breakdown of the Bretton Woods system which, they believe, defined the economic
order following the Second World War. (See also consumerism, critical theory.)
fragmentation of authority and the commodification of knowledge
Benhabib arguing that postmodern critique comprises three main elements; an anti-
foundationalist concept of the subject and identity, the death of history and of notions of
teleology and progress, and the death of metaphysics defined as the search for objective
truth.
Postmodern sociology can be said to focus on conditions of life which became
increasingly prevalent in the late 20th century in the most industrialized nations,
including the ubiquity of mass media and mass production, the rise of a global economy
and a shift from manufacturing to service economies. Jameson and Harvey described it
as consumerism, where manufacturing, distribution and dissemination have become
exceptionally inexpensive but social connectedness and community have become rarer.
The sociological view of postmodernity ascribes it to more rapid transportation, wider
communication and the ability to abandon standardization of mass production, leading
to a system which values a wider range of capital than previously and allows value to be
stored in a greater variety of forms. Harvey argues that postmodernity is an escape from
"Fordism", a term coined by Antonio Gramsci to describe the mode of industrial
regulation and accumulation which prevailed during the Keynesian era of economic
policy in OECD countries from the early 1930s to the 1970s. Fordism for Harvey is
associated with Keynesianism in that the first concerns methods of production and
capital-labor relations while the latter concerns economic policy and regulation. Post-
fordism is therefore one of the basic aspects of postmodernity from Harvey's point of
 view.
Artifacts of postmodernity include the dominance of television and popular culture, the
wide accessibility of information and mass telecommunications. Postmodernity also
exhibits a greater resistance to making sacrifices in the name of progress discernible in
environmentalism and the growing importance of the anti-war movement.
Postmodernity in the industrialised core is marked by increasing focus on civil rights
and equal opportunity as well as movements such as feminism and multiculturalism and
the backlash against these movements. The postmodern political sphere is marked by
multiple arenas and possibilities of citizenship and political action concerning various
forms of struggle against oppression or alienation (in collectives defined by sex or
ethnicity) while the modernist political arena remains restricted to class struggle.
Economic and technological conditions of our age have given rise to a decentralized,
media-dominated society in which ideas are only simulacra, inter-referential
representations and copies of each other with no real, original, stable or objective source
of communication and meaning. Globalization, brought on by innovations in
communication, manufacturing and transportation, is often[citation needed] cited as one
force which has driven the decentralized modern life, creating a culturally pluralistic and
interconnected global society lacking any single dominant center of political power,
communication or intellectual production. The postmodernist view is that inter-
subjective, not objective, knowledge will be the dominant form of discourse under such
conditions and that ubiquity of dissemination fundamentally alters the relationship
between reader and that which is read, between observer and the observed, between
those who consume and those who produce.
Se renuncia a las utopas y a la idea de progreso de conjunto.
Se predican supuestos lmites de las ciencias modernas en cuanto a la generacin de
conocimiento verdadero, acumulativo y de validez universal.
Se produce un cambio en el orden econmico capitalista, pasando de una economa de
produccin hacia una economa del consumo.
Los medios masivos y la industria del consumo masivo se convierten en centros de
poder.
Deja de importar el contenido del mensaje, para revalorizar la forma en que es
transmitido y el grado de conviccin que pueda producir.
Hay una excesiva emisin de informacin (frecuentemente contradictoria), a travs de
todos los medios de comunicacin.
Se rinde culto al cuerpo y la liberacin personal.
Se vuelve a lo mstico como justificacin de sucesos.
El hombre basa su existencia en el relativismo y la pluralidad de opciones, al igual que
el subjetivismo impregna la mirada de la realidad.
2. Globalizacin y Cultura
Conceptos de Globalizacin: Frontera, delocalizacin, desterritorializacin,
supraterritorialidad, local, interconectividad, multiculturalismo.
Conceptos de Cultura: La cultura hay que entenderla como un concepto polismico.
Matthew Arnold lo relaciona con la superioridad de las tradiciones occidentales. Taylor
tiene una visin antropolgica y la entiende como el todo que incluye costumbres, la moral,
las leyes y las costumbres de los hombres en sociedad. Geertz observa que el hombre es un
animal suspendido en redes de significado.
Imperio
 Identidad
3. Tercer Espacio
Gloria Alzaldua:
Las fronteras se manifiestan fsicamente:
a) En dondequiera que dos o ms culturas se delimitan una a la otra.
b) Gente de diferentes razas ocupa el mismo territorio.
c) en donde todas las clases sociales se tocan.
d) En donde el espacio entre dos individuos se contrae con intimidad.
No es suficiente permanecer eternamente en un duelo de opresor y oprimido. Se puede
decidir estar en un territorio intermedio.
El ser se construye ms all de la sntesis con un tercer elemento: una nueva conciencia
intermedia. Hay que salir del dualismo para que la humanidad tenga esperanza.
Es difcil identificar entre lo heredado, lo adquirido y lo impuesto. La mestiza filtra las
mentiras y reinterpreta la historia usando nuevos smbolos y creando nuevos mitos.
Necesitamos ensear nuestra historia a los blancos y a los chicanos. A los primeros para
hacerlos nuestros aliados y que no nos rechazen por ignorancia. Y a los nuestros para
mantenernos unidos (aunque no es suficiente).
Homi Bhabha:
Los Parsis como cualquier minora negocian la identidad en el contexto de la transicin
cultural.
Splitting: es a lo mucho un espacio de enunciacin. Una estrategia de de articular
contradicciones. En donde el trabajo del significacin evade el acto de significar. Y
ambos lados de una dicotoma lidian con l.
El trabajo terico debe:
a) Estar completamente abierto a la traduccin.
b) Jugar con la ambivalencia, pero que produzca conceptos, procedimientos y
estrategias que otros puedan replicar.
c) Responder un problema, no solamente enmarcar el discurso en donde se
coloca el objeto de anlisis.
d) el terico debe primero ser sacudido. El acto de teorizar lucha con ciertas
condiciones, evitando solamente proponer otra reconstruccin de esas
condiciones para visionar momentos futuros de identificacin social del
fenmeno o enunciacin cultural del mismo.
e) La teora debe debe lidiar entre lo local y lo general, lo emprico y lo
conceptual. En la fractura entre los lmites de los discursos. Cuidarse de su
representacin binaria.
Busco una dialctica no trascendente. Hay que aprender a conceptualizar la
contradiccin. La dialctica como un estado constante de pensar que no es una cosa ni la
otra, sino algo entre ellas. Yo lo llamo "third space," o "time lag".
Interdisciplina 1: Enseanza conjunta. Dos disciplinas prximas te ofrecen una base ms
ancha.
Interdisciplina 2: Invocamos otra disciplina desde las fronteras/limites de la nuestra. Los
fundamentos de ambas se tambalean. Se trata de un asunto de supervivencia. Crear
conocimiento que requiere nuestra disciplina acadmica y tcnica pero abandonando el
perfeccionamiento y la vigilancia academico-tcnicas. La supervivencia no es para
elegir una o la otra sino para abrir la alternativa de un tercer espacio.
El asentamiento de la cultura es ms sobre el tiempo que sobre la historia. Que funciona
 de forma dialctica, basada en oposiciones binarias.
Nacin:
a)La nacionalidad es un aparato de poder simblico que produce categoras:
diferencia cultural en el acto de escribir la nacin.
b) tambin hace split: b.1) La nacin que autogenera su ser y determina a las
minoras. b.2) El ser de la nacin delimitado por el discurso de las minoras.
El movimiento metafrico de la gente requiere de doubleness (splitting) al
escribirse:
a) La gente son eventos histricos que forman parte de una pedagoga
nacionalista. La prueba social homogenea. (discursividad pedagogica)
b) la gente son los sujetos de un proceso de significacin que debe borrar
cualquier rastro de gente-nacin en el pasado para mostrarse presente y
demostrar principios de contemporaneidad. Identidades heterogneas.
(discursividad performativa)
c) el discurso de la gente es suplementario pero introduce un sentido secundario
que podra alterar el clculo.
En la traduccin cultural, hay lugares hbridos de significado que sugieren que la
similitud del smbolo en su paso por los lugares culturales, no debe oscurecer el hecho
de que, la repeticin del signo en cada prctica social, es diferente y diferencial.
En el acto de traduccin, el contenido dado se hace ajeno y en su regreso deja el
lenguaje de traduccin, siempre confrontado por su doble: lo intraducible.
Diferencia cultural: No debe ser entendida como el libre juego de las polaridades o
pluralidades en el tiempo vaco y homogneo de la comunidad nacional. La diferencia
cultural, entendida como una forma de intervencin, participa como una subversin
suplementaria, similar a la de los discursos de las minoras.
Edward Soja
Somos seres espaciales que participan en la construccin social de nuestra espacialidad.
Existe una creciente preocupacin por la simultaneidad y cruce de la dimensin social,
histrica y espacial de la sociedad.
el tercer espacio es un trmino flexible. Que puede ser descrito como una recombinacin
y extensin que construye la perspectiva de dos espacios: c.1) en el mundo material; c.2)
la interpretacin de esa realidad a travs de representaciones imaginadas de esa
espacialidad. Es el espacio en donde estn todos los espacios.
Trialctica:
a) Dos trminos (y las oposiciones construidas alrededor de ellas) nunca son
suficientes, siempre hay otro trmino.
b) tres tipos de espacio: b.1) Percibido: la prctica espacial, social, materializada
que asegura continuidad; b.2) Concebido: Representacin del espacio,
conceptualizado, amarrado a las condiciones de produccin. Es a representacin
de poder y a la vez ideologa de control y vigilancia; b.3) Vivido: El espacio
representacional. Difiere de los otros dos pero tambin los sostiene. Es el espacio
de los usuarios. El que transforma el mundo en que vivimos. Basado en la
imaginacin y sobrepasa el espacio fsico, hace uso simblico de sus objetos.
Vemos en el representaciones de poder pero tambin el poder de las
representaciones.
La estrategia crtica de Thirding-as-othering, introduce un otro que habla desde su
otredad para abrir el espacio de conocimiento.
a) Cada thirding y trialctica es una aproximacin que produce otras
 aproximaciones en una continuidad de produccin que es el antdoto al
hiperrelativismo.
b) enfrentar dos temas:
b.1) la imaginacin espacial. Encerrado por aos en la dualidad
interpretativa de la imaginacin social e histrica.
b.2) la discusin modernidad-posmodernidad. Que podran ser
combinadas.
Ilusin de transparencia: Hace parecer el espacio como luminoso, inteligible abierto a la
imaginacin. Ej de Lefebvre: El diseo es un mediador entre la actividad mental
(invencin) y la actividad social (racionalizacin) y es desplegado en el espacio. Pero la
realidad est confinada a los pensamientos y se comprende por su representacin.
Subjetivismo que limita el conocimiento espacial.
Ilusin de opacidad (realista): sobre substancia el mundo con empirismo o materialismo.
Las cosas objetivas tienen mas realidad que las ideas. El espacio en las ciencias.
La subjetividad radical (posmodernidad) se ha relacionado de forma binaria con como
una respuesta al opresor.
La nueva direccin es deconstruir las ataduras a la poltica radical modernista. Para
renovar sus fuerzas y reconstruir una poltica radical posmoderna. Basada en la
diferencia e identidad. Motivando la aparicin de multiplicidad de resistencias en lugar
de una gran resistencia.
4. Colonialismo Poscolonialismo