Tuesday, October 21, 2008

Monster Energy Thongs

Riding On the history of political ideas

Articles
Metapolítica


few years ago and along with Victor Samuel Rivera prepare a draft book on conservative political thought in Peru, unfortunately for various reasons the project never caught, though the introduction is now placed

Eduardo Hernando Nieto





The other 900 variations on the thought of politics in Peru in early

century


Preliminary Thoughts

seems to work within the field of history of political ideas involve having to answer a question first: What makes or attempts to make an author to write a text in relation to other texts that are located within a context? But we can also approach the question differently. Did not is better than trying to understand the thinkers of the past as they themselves understood? [1] . In the latter case should be put aside our own questions and to focus, rather, in that they suggest. In any case, if we were to abide by the first question, the question of the meaning of a text in relation to others should be subjected to scrutiny. The question would seem, as it raises it, it consists mainly of questions about words [2] . The possibilities described above are actually part of the development of two major schools in the stage of history of political ideas, the first associated with the University of Cambridge and a number of scholars of history, politics and philosophy, as Quentin Skinner, John Pocock, and John Dunn [3] , while the second is linked more to the proposals of the political philosopher Leo Strauss and followers [4] , most of them of course, working at universities in the United States. Let us dwell a bit on both proposals.

According to the proposal from the Cambridge School is a work but a series of answers given to questions posed by various partners that are not present in the text, but in the historical context in accordance with this approach, it is necessary from a methodological point of view enter into a complex dialogue in which there are also a number of conventions, ideologies and political practices [5] . It is in this sense that for the Cambridge School is very important to the reconstruction of social, intellectual and political, where the author intervenes [6] . This context would therefore be deliberative, and would consist of "words." To avail ourselves of the vocabulary of the philosophy of Wittgenstein, we should say that, since the meaning of the words would be in use, this approach would only have the aspiration to find changes the meanings of political concepts, ie, would be to prime the explanation and understanding.

enough distant from this perspective, although draws from the late modern or postmodern philosophy, from Nietzsche and Foucault to the later Wittgenstein, or perhaps for that very reason, maintains a tone distinctly "scientific", yet oddly modern , we also find the alternative view, which is fairly fundamental stance in challenging the way a supposedly "scientific" work history from the first position, seeking, on the contrary, it was replaced by a philosophical view. This proposal rather philosophical interest in investigating the nature of political phenomena, as well as research on the best political order, for it neglects the particular phenomena that have no value to the universal dimension of the philosophical question [ 7] .

Picking the meaning of the above discussion, Strauss embarked on the study of ancient politics. This is nothing peculiar, since the ultimate aim is to leave the seclusion of the senselessness of political theory into the modern world is doomed to better understand the nature of the crisis of modernity, or of political modernity as crisis, something that Strauss believed-rightly-as a crisis of modern philosophy itself, and unable to escape his own tragedy. If our relationship with the past is just "understand" the past itself, history of ideas have little to contribute to a genuine understanding of human problems, problems, no doubt, they are the ones that raise the real bottom of the political debate of all time. For Strauss, all the great authors of classical and some modern world discussing about a fundamental problem, which was the question of finding the best political regime. While this approach is seen as something natural and philosophical world, however it is not modern discourse "scientist" who, on leaving the traditional conception of human nature, ignore the reality of the meaning of the question about the political and its relationship to human emergencies, which are expressed in vision teleological all traditional thinking.

must be recognized that both the proposal Strauss as the Cambridge School of rich, each in its own way, the field of history of political ideas, as both deal with matters that can somehow be relevant to achieve the best knowledge of the past, and their relationship to the present. But whether in the direction of current is in the other the undeniable fact is that when we talk about our own history tradition, to date no work has been performed explicitly be included in either of two perspectives or test any alternative route. This situation, we think, is due largely to the influence of the positivist tradition and Marxism in our academy, which has negatively influenced the Peruvian political or philosophical thinking, delayed, and often limited in the typical way of positivism taxonomic proceed to a chronological presentation of ideas and authors associated with these same ideas, without stimulating a dialogue to joint development of thinking about politics or political philosophy, which in the end is identified. This can be seen clearly in the classic text of Augusto Salazar Bondy in the sixties [8] or, more recently, in a somewhat similar line, in the compendium of philosophical thought David Sobrevilla Peruvian [9] . Both lead and work are clearly interested, sometimes ad nauseam, in effect, as noted, a ranking of authors and schools of thought (a perspective "scientific", of course). In both, should be added, there is some ideological propensity functions as a not-so-hidden agenda, and intends to assert a "self" within our philosophical discourse (Peruvian or Latin American philosophy, for example), perhaps in opposition to certain forms of "foreign imposition" or mental colonialism. Curious way to thinking, which makes the task of gathering information and help classify-necessary task, no doubt, in the same profession of philosophical thinker, a most undesirable consequences for their authors is to make the vision of Peruvian thought just the colonial scheme of which it would seek to liberate.

However, within the proposed ideological approach should be noted that, in recent years has begun to emerge an interest to further develop and better resourced Peruvian thought, emphasizing particularly the works of Carmen Mc Evoy [10] and Karen Sanders [11] . The first requires a reading of political thought based on the prospect of an unquestioned "civic culture", coupled it to a cultural revolution that legitimizes a change, a change undoubtedly is an inside perspective on modernity and which is uncritical engagement policy with its assumptions of various kinds [12] . McEvoy's attempt is to achieve a balance of perspective last democratic modernity that calls itself a "critical" (a paradoxical result Marxist) and its conceptual incompatible, hermeneutics, which seeks to identify "traditions" of discourse that is achieved through the integration of the past through language. Sanders's approach, in turn, is clearly directed by the hermeneutic side, as would an approach based on the recognition of "traditions" that would be associated to the configuration of the nation and Peruvian nationality. Obviously, such a hermeneutic approach would be much closer to Skinner, and more away from Strauss. As the reader you can see, the various contributors to this book have been served, one way or another, approaches, whether Strauss, as in the case of Eduardo Hernandez and Victor Samuel Rivera, is the Cambdrige School, which is the Well if, for example, the contributions of Ricardo and Cristobal Aljovín Cubas. In this sense, we tried to introduce, in this paper, an alternative reading of our past, a reading that, at the same time be able to reconstruct the political ideas of our predecessors, do also participate in some way, claims most universal of a genuinely philosophical history, a history of political thought is itself thinking political. We hope that our work is fruitful.

For Papers


This book is composed of a series of articles dealing with various authors of the early twentieth century and reflect on Peru. It is sometimes directly, as when Martin Santiváñez Victor Andres Belaunde is in his polemic with José Carlos Mariategui Aljovín Christopher reflection on the politics of blocks in Francisco García Calderón, or the philosopher Victor Samuel Rivera, when thinking about political José de la Riva Agüero on the unfounded nature of optics and tragic liberalism. Sometimes it is the question of political thought in an indirect way, as in the work of the historian Fernando Villegas to address the aesthetic thought of the century, the perspective articulated identity politics Lima and Peru. Except the article by Eduardo Hernando Nieto, who presents an overview of political thought from the perspective of Strauss, and Ricardo Cubas, a summary of the period from the perspective of the Cambridge School, the focus of concern of the authors is to offer a version at once rigorously historical meaning and genuinely reflective of the political thought of Peru during the early XX, sometimes with an expressed interest to reconstruct the historical sources and the current sense of the ideas of the thinkers in question, as in the article by Paul Montoya on positivism of the early twentieth century, sometimes, as in Rivera's article - with the intention of making a philosophical to associate and integrate the thinkers of the past with the problems of political thought and political philosophy of this, in the case of Rivera, a reflection by José de la Riva Agüero of " difference "as an alternative to the dominance of" thought "of contemporary globalizing liberalism.

all work if not the perspective, in that each is autonomous, they share in common the conviction that the first decades of the twentieth century in Peru marked a time of flourishing of creative thinking, though often linked to trial-which apparently impoverished, "delves into the country or national tradition claims clearly universal scope, as a guideline to rethink not only Peru but also the sides of a political modernity ostensibly hostile to the margins of dissent, a particularly relevant at a country like ours, if you must go hand in hand with their time, should be also to think, and think critically as a road, trackless perhaps, a peculiar and unique destination. In this sense, in general, the issue of identity inevitably through all the texts. The basic idea, the ultimate purpose that guides both the intention of the compilers as "without doubt, that of the authors themselves have contributed to this compilation is to show that the 900 is not only a generation ago and perhaps depleted a group of friends whose thinking was overshadowed by a story that was adverse and even cruel to their proposals, but a new and unexplored source of Peruvian thought to be opened in its complexity and richness, to recreate our political imagination from imperative human needs both the reality and translating them into ideas, which did not differ in the continuum of life-work of calling him an academy often divorced from its obligations not only to the country, but human nature itself. Another hundred: One hundred and living, speaking, and it demands. One hundred and we need, orphans and we are in complete dependence to which we submit a comprehensive thinking of the political agenda which reflects in our country are often not convinced of the advantages of a modern 200 years misunderstood, but the negligent neglect of the substance and the loss of an authentic sense of thinking. It would be worth

stop here to express thanks to the philosopher Victor Samuel Rivera, Peruvian thought enthusiast period we have chosen, without whose academic incentive and without their even more direct contribution as editor of this book, this work could not attend the press.
[1] Cf Tarcov, Nathan & L. Pangle, Thomas, "Leo Strauss and the History of Political Philosophy." In: Strauss, Leo & Cropsey, Joseph (eds.), History of political philosophy. Mexico: FCE, 1993.
[2] Tully, James. "The pen is a mighty sword: Quentin Skinner's analysis of politics." In: Tully, James (ed), Meaning & Context. Quentin Skinner and His Critics. Oxford: Polity Press, 1988. For an analysis of Skinner's thought, cf. Palone, Kari, Quentin Skinner History, Politics, Rhetoric. Cambridge: Cambridge University Press, 2003.
[3] Cf , among other texts Skinner, "Meaning and Understanding in the History of Ideas." In: History and Theory 8, 3 - 53, 1969, The Foundations of Modern Political Thought. Cambridge: Cambridge University Press, 1978, Liberty Before Liberalism. Cambridge: Cambridge University Press, 1998, on John Pocock, The Machiavellian Moment. Princeton, New Jersey: Princeton University Press, 1975, Politics, Language and Time. Chicago: Chicago University Press, 1989, by John Dunn, The Political Thought of John Locke. Cambridge: Cambridge University Press, 1969.
[4] De Leo Strauss and others can review, Natural Right and History. Chicago: Chicago University Press, 1953, What is Political Philosophy? Westport, Conn.: Greenwood, 1973; Persecution and the art of writing. Glencoe, Ill.: Free Press, 1952, and also some texts of his followers as Bloom, Allan, Giants & Dwarfs, essays from 1960 to 1990. New York: Simon & Schuster, 1990; Pangle, Thomas L., The Spirit of Modern Republicanism. Chicago: Chicago University Press, 1990, Mansfield Jr., Harvey C., Taming the Prince. New York: The Free Press, 1989.
[5] Cf Ostrensky, Eunice, "Preliminary Study." In: Skinner, Quentin, The Birth of the State. Buenos Aires: Gorla, 2003, pp. 6-7.
[6] Ibid.
[7] Tarcov & Pangle, op. cit., p .855.
[8] Salazar Bondy, Augusto; History of ideas in contemporary Peru. Lima: Francisco Moncloa Editores, 1965, 2 vols.
[9] Sobral, David, Contemporary Philosophy in Peru. Lima: Carlos Matta, 1996.
[10] Mc Evoy, Carmen. Utopia Republican ideals and realities in Training Political Culture of Peru (1871 - 1919). Lima: PUCP, 1997.
[11] Sanders, Karen; Nation and Tradition, five discourses around the Peruvian nation. Lima: FCE, 1997.
[12] Mc Evoy, op. cit., p.12.

Wednesday, October 1, 2008

Images Of Varicose Veins Of The Labia

EVENT ON SCHMITT AND STRAUSS IN BUENOS AIRES


Metapolítica
articles






Carlo Galli (Italy), Jean François Kervégan (France), Heinrich Meier (Germany), Thomas Pangle (Canada / USA.) Javier Roiz (Spain), Miguel Vatter (Chile), Jorge Dotti, José Luis Galimidi and Claudia Hilb (Argentina)
Thursday 2 and Friday 3 October 2008Goethe Institute Corrientes 319, Buenos AiresEntrada free
The work of Carl Schmitt and Leo Strauss proposes a critical interrogation of unparalleled intensity on the premises rationalist, liberal and progressive of modern political thought in the twentieth century. Both writers articulate their thinking about the convergence and tension between theology, philosophy and politics, confronting his readers and scholars with a meditation on the just and legitimate that defies common sense this time. In times of globalization and unfettered expansion of the conflict, the study and discussion of his thought is particularly challenging as a vehicle for reinterrogar convictions and standardized responses.
The meeting Carl Schmitt and Leo Strauss: theology, philosophy, politics is organized by the Goethe-Institut with the support of the Franco-Argentine Center of Studies of the UBA, the Istituto Italiano di Cultura in Buenos Aires and the Editores.Durante Katz same presentation will be held Carl Schmitt, Leo Strauss and the concept of politics of Heinrich Meier.
more information: prog@buenosaires.goethe.org program: www.goethe.de / buenosaires

send by e-mail