Alejandro Vallega

Dynamic mental images are co-constitutive of the determinations of reality and possibility under which our senses of life open and unfold. Ultimately, this dynamic sense of images introduces the difficulty of thinking in light of their role in the configuration of human knowledge and their power over interpretations and determinations of the many senses of beings. This relationship between images and philosophical knowledge is further complicated when one looks at it from the perspective of a colonized consciousness. In such cases self-knowledge and the very possibility of philosophical knowledge depend on images that are not one's own. This makes the articulation of the senses of distinct existences an impossible project. By looking at the work of Fanon, Anibal Quijano, and Alfredo Jaar, this article discusses how such pernicious images occur in spite of one's distinct sense of existence, and how the distorted displacement of existence may be challenged and overcome

The following article discusses a certain concrete ethical-historical sensibility that opens, in part, in the work of Hegel and serves as an introduction to two figures of spirit beyond Hegel’s onto-theological thought: namely, Frantz Fanon and Gabriel García Márquez. The discussion seeks to introduce a “thinking sensibility,” i.e., an opening toward the articulate understanding of history in and through its singularities. This figures a space for a way of thinking arising in the concrete unfolding of spirits out of singularities that overwhelm any single or universal call for unity. In terms of history, this concerns not a thinking that gives sense to history through concepts, but a thought that from its specificity and situation unfolds diverse articulations, and hence configurations of the senses of spirit or histories.

Abstract If the question of the humanity of “the other“ may become a question, and not be reinscribed into Western colonizing patterns of thought, then its issuing must concern a limit (always arising beyond Western thought), a delimitation of existence that is risked and put at risk without recourse to the project or operation of that colonizing thought that situates it. Ideas of subjectivity, agency, and power-knowledge potential for progress, as well as rationalist instrumental thought used to recognize those peoples and cultures excluded and oppressed under the Western Modern tradition, must be put into question by the very agents claiming recognition, as well as the epistemic structures that sustain these concepts and the dispositions and subconscious expectations constituted by the colonizing practices of bodies and imaginaries that project the very horizons of one's existence

The author presents this volume as “a companion to Plato’s Phaedo”; as such, one expects it to engage closely the dialogue without abandoning critical rigor, while at the same time exposing us to some of the varied and rich issues that sustain today’s readings of Plato. As Beets’s Prologue indicates, his work focuses on “the issue of the coexistence and transition from the world of becoming to that of being”. The work is divided in two parts. The first part takes up one third of the book and begins by discussing human thought in terms of two main levels of thinking: intuitive and entirely determined by the world, and purely formal and “truly free thinking”. Setting out from this differentiation, the first chapter offers a conceptual structure that will determine the rest of the book. In the same chapter Beets goes on to present philosophical thought as the task of “calling up” from the deeper recesses of our mind our knowledge of “the universal a priori,” or the purely formal, which in turn turns us toward the objective nature of reality and free thinking. The chapter closes as Beets establishes the limitations of conceptual human knowledge in terms of the striving for a knowledge of absolute being or the noumenal, which, although available to the mystic, cannot be accomplished by conceptual knowledge but does serve as “the foothold for meaningful cultural, religious, philosophical, and scientific life and for human ethics”. In following Beets’s itinerary we find out that knowledge of the intuited world can be turned to knowledge of the purely structural, and that in this sense human life through critical conceptual knowledge may be a passage toward the eternal. This occurs if one realizes that the world as it appears is a lie and if we listen to the silent voice in the recess of our mind, which tells us of the a priori. This knowledge of the purely formal in the intuited also leads to Beets’s final insight, namely, that ultimately death will lead us to know the eternal. At this point the author equates absolute being, the noumenal, and God. Thus, the path is laid for the passage from time to the eternal.

Through a discussion of “translucence” in Plato’s Phaidros and in Juan Jose Saer’s “On Line,” in this essay I attempt to engage the simultaneous experience of the concrete sense of language and of the appearing of beings in their materiality through language. The discussion ultimately suggests that, when taken in its full force, the philosophical logos figures the elemental translucence of beings in their intelligibility; a formulation meant to resist the separation of language and concreteness. Such an interpretation of the philosophical logos also leads to the understanding of thought as an elemental, interpretative, transformative, and “marginal” experience.