WEBVTT 00:00:00.960 --> 00:00:03.960 Let's begin then. 00:00:05.040 --> 00:00:07.440 We have approximately 20 minutes for each one. 00:00:07.440 --> 00:00:09.280 20-25 minutes each presentation. 00:00:09.280 --> 00:00:12.280 Let's see if we have time for a brief exchange. 00:00:12.280 --> 00:00:16.280 The first speaker is Professor Claudio 00:00:16.280 --> 00:00:20.280 Knapp, who is currently a professor 00:00:20.280 --> 00:00:24.280 at the University of Quilmes and has 00:00:24.280 --> 00:00:28.280 had a career in universities in England, 00:00:28.280 --> 00:00:33.240 Belgium, France and also in Spain, Eh. 00:00:33.840 --> 00:00:37.840 His fields of work, uh, are related 00:00:37.840 --> 00:00:41.840 to epistemology, Latin American 00:00:41.840 --> 00:00:47.440 thought, colonialism, and reflection on knowledge. 00:00:47.680 --> 00:00:51.680 The space has published numerous books on peripheral 00:00:51.680 --> 00:00:55.680 imaginaries in the 19th century, such as death and 00:00:55.680 --> 00:00:59.680 transformation and transfiguration of the Rioplatense 00:00:59.680 --> 00:01:02.680 culture in Ci Valdeón in 2005 or Imaginario 00:01:02.680 --> 00:01:05.680 Patagonia in 2012 in Editorial Peter Lang. 00:01:05.680 --> 00:01:07.640 Lately in the last ones. 00:01:09.040 --> 00:01:13.040 Since 2007, 2008, he has been 00:01:13.040 --> 00:01:18.240 publishing practically one book a year. 00:01:18.240 --> 00:01:22.240 The latter are route, lack, ethnographic memory, 00:01:22.240 --> 00:01:26.240 biopolitics, living and non-living in speculation and 00:01:26.240 --> 00:01:30.080 native circulation, anthropo-fossils and humanism. 00:01:30.440 --> 00:01:34.240 Speculation, all of them published by Peter Lang Publishing. 00:01:34.560 --> 00:01:37.680 Today he is going to talk to us about philosophy and peripheral 19th-century 00:01:37.680 --> 00:01:39.280 colonialism. 00:01:39.440 --> 00:01:42.440 Whenever the teacher wants. 00:01:43.600 --> 00:01:44.320 Okay, thanks. 00:01:44.320 --> 00:01:45.680 Israel. 00:01:45.680 --> 00:01:49.240 Very kind, as always, huh? 00:01:50.520 --> 00:01:54.520 Well, what I'm actually going to try to do is, uh, try to 00:01:54.520 --> 00:01:58.000 get closer to the argument of the colloquium. 00:01:59.120 --> 00:02:01.000 Can you hear me okay? No? 00:02:01.000 --> 00:02:02.360 Perfectly. 00:02:02.360 --> 00:02:05.280 Okay. Uh. 00:02:05.280 --> 00:02:10.480 Based on what I'm working on, the things I'm working on now. 00:02:10.480 --> 00:02:14.480 I am actually working from a philosophical point 00:02:14.480 --> 00:02:18.480 of view on the conceptual exhaustion of modernity, 00:02:18.480 --> 00:02:22.480 especially in peripheral areas, and the impact 00:02:22.480 --> 00:02:26.000 that the new climate regime, memory, and 00:02:26.000 --> 00:02:29.000 the Anthropocene have on that. 00:02:29.000 --> 00:02:32.120 No, as one might think, huh? 00:02:32.200 --> 00:02:35.840 When the human figure is no longer the parameter of 00:02:35.840 --> 00:02:38.840 scale for philosophy, let's say, right? 00:02:38.840 --> 00:02:41.840 Put simply, then, 00:02:41.880 --> 00:02:44.880 eh, eh? 00:02:45.360 --> 00:02:49.360 In philosophy, we have, let's say, four things in 00:02:49.360 --> 00:02:53.360 the title that I sent you: the theme of philosophy, 00:02:53.360 --> 00:02:57.360 the question of colonialism, the idea of ​​the 00:02:57.360 --> 00:03:02.560 19th century, and the adjective, let's say, of non-qualifying. 00:03:02.560 --> 00:03:05.120 So, huh? 00:03:05.120 --> 00:03:09.120 All of this taking into account that the idea, 00:03:09.120 --> 00:03:13.120 or proposal of the colloquium, was to work on 00:03:13.120 --> 00:03:16.440 the idea of ​​a fiction archive, right? 00:03:16.880 --> 00:03:20.880 So, philosophy basically in the 19th century, 00:03:20.880 --> 00:03:24.760 uh, had three, three variants in Europe. 00:03:25.120 --> 00:03:29.120 Was the first thing history, which is how philosophy 00:03:29.120 --> 00:03:33.120 slowly took shape, what we now call institutional 00:03:33.120 --> 00:03:36.320 philosophy, meaning that philosophy 00:03:36.320 --> 00:03:39.320 presupposed the study of philosophy, right? 00:03:40.400 --> 00:03:44.400 And the second variant that existed in European 00:03:44.400 --> 00:03:48.400 philosophy in the 19th century was as a justification 00:03:48.400 --> 00:03:52.400 of the Enlightenment, that is, everything that 00:03:52.400 --> 00:03:56.400 revolved around the idea of ​​reason, uh, the idea of 00:03:56.400 --> 00:04:00.400 ​​how, let's say, in some way a conceptual structure 00:04:00.400 --> 00:04:03.480 could be built that fulfilled, let's say, 00:04:03.480 --> 00:04:06.480 the objectives of the Enlightenment, right? 00:04:07.880 --> 00:04:11.880 And the third domain, which is, let's say, a 00:04:11.880 --> 00:04:15.880 legacy of philosophy, which dates back to the 00:04:15.880 --> 00:04:19.240 Middle Ages and earlier, has to do with 00:04:19.240 --> 00:04:22.240 the foundation of the figure of man. 00:04:23.520 --> 00:04:27.520 In other words, these were the three, let's say, major 00:04:27.520 --> 00:04:30.880 currents from which the philosophy of was defined. 00:04:30.880 --> 00:04:32.600 You know what? 00:04:32.600 --> 00:04:36.200 Philosophy in the university sense only 00:04:36.200 --> 00:04:39.200 exists from the 20th century onwards. 00:04:39.200 --> 00:04:43.200 In other words, there were academic institutions 00:04:43.200 --> 00:04:47.080 in Europe long before the 20th century. 00:04:47.200 --> 00:04:50.440 They obviously teach philosophy, but let's say, 00:04:50.440 --> 00:04:53.440 philosophy as an institution is a phenomenon. 00:04:56.600 --> 00:04:57.640 Uh, from the 20th century. 00:04:57.640 --> 00:05:01.640 To give an example, in France, for instance, the first philosophy 00:05:01.640 --> 00:05:05.640 program in schools and institutes was in 1904, although the 00:05:05.640 --> 00:05:09.640 Collège de France already existed in France, as well as another 00:05:09.640 --> 00:05:13.200 institution in Germany where philosophy was practiced. 00:05:13.200 --> 00:05:14.200 Why am I explaining this? 00:05:14.200 --> 00:05:18.200 Because, uh, let's say in the sense of the peripheral 00:05:18.200 --> 00:05:22.200 world, what interests me, uh, philosophy didn't exist, 00:05:22.200 --> 00:05:26.200 that is, what was done in the peripheral world, let's say, 00:05:26.200 --> 00:05:30.200 in what at that time were called the colonies, was basically 00:05:30.200 --> 00:05:34.120 to reproduce the cruelty of European philosophy. 00:05:34.480 --> 00:05:38.200 This even goes back to the time of its founding. 00:05:38.240 --> 00:05:42.240 Did the first university residences in Córdoba, for example, originate 00:05:42.240 --> 00:05:46.240 in Argentina or at Harvard, where the first university residences 00:05:46.240 --> 00:05:50.320 appeared, which would later become the first American universities, right? 00:05:50.720 --> 00:05:54.720 In those places there was already a chair or something that resembled 00:05:54.720 --> 00:05:58.720 the teaching of philosophy, but in reality it was the teaching of 00:05:58.720 --> 00:06:02.720 European philosophy, that is, the European idea that there is a domain 00:06:02.720 --> 00:06:05.920 of reflection that accompanies civil society, which is 00:06:05.920 --> 00:06:08.920 what is defined, let's say, basically as philosophy. 00:06:08.920 --> 00:06:12.080 In Europe that doesn't exist, that is, it never existed. 00:06:12.560 --> 00:06:14.640 In other words, it did not exist in the 19th century and it did not exist 00:06:14.640 --> 00:06:15.720 afterwards. 00:06:16.960 --> 00:06:20.960 So, what we can call the equivalent of what philosophy was in the 00:06:20.960 --> 00:06:24.960 19th century in the colonies, was the problem of language: that a 00:06:24.960 --> 00:06:29.320 region, a country, a population, has a language, does not have a language. 00:06:29.680 --> 00:06:30.720 That's the big debate. 00:06:30.720 --> 00:06:34.720 For example, the archetypal case in Argentina of 00:06:34.720 --> 00:06:38.720 Domingo Faustino Sarmiento, who discusses the 00:06:38.720 --> 00:06:42.440 better or worse application of a language, the mastery of a language or 00:06:42.440 --> 00:06:44.320 not? 00:06:44.800 --> 00:06:48.800 And then, let's say, or going towards the end of the 19th 00:06:48.800 --> 00:06:52.520 century, the relevance of whether or not there was a 00:06:52.520 --> 00:06:55.520 language of their own in the colonies, let's say. 00:06:55.600 --> 00:06:59.640 That was as close as one could get to what was called philosophy. 00:06:59.640 --> 00:07:03.640 Not in Europe? And in fact, the big discussion 00:07:03.640 --> 00:07:07.640 that will take place, uh, the discussion that 00:07:07.640 --> 00:07:11.200 will conclude, let's say in some way, if 00:07:11.200 --> 00:07:14.200 one can speak of a conclusion of this. 00:07:14.840 --> 00:07:18.840 This debate takes place around the 1920s, 00:07:18.840 --> 00:07:21.920 the 20th century, precisely the. 00:07:22.040 --> 00:07:24.560 The great discussion between Castro's Mexico and Jorge Luis Borges about the 00:07:24.560 --> 00:07:25.840 relevance 00:07:25.840 --> 00:07:28.840 of having or not having one's own language, one's own tongue. 00:07:29.880 --> 00:07:33.520 So, this is what concerns philosophy, what concerns colonialism. 00:07:33.520 --> 00:07:36.520 Pluralism is a phenomenon, it is a 20th century concept. 00:07:37.120 --> 00:07:41.120 There is no colonialism, let's say, in that word applying the idea of 00:07:41.120 --> 00:07:45.520 ​​colonialism to something that preceded, let's say, the 20th century. 00:07:45.520 --> 00:07:47.800 Conceptually, it is not correct. 00:07:47.800 --> 00:07:52.160 Let's say, what we have are indeed jobs, right? 00:07:52.160 --> 00:07:56.160 For example, colonization exists as a word. The 00:07:56.160 --> 00:08:00.160 colonizers exist as a word, but it's an administrative 00:08:00.160 --> 00:08:04.160 phenomenon; that is, it was a phenomenon, let's 00:08:04.160 --> 00:08:09.520 say, of some kind of management of properties or colonies. 00:08:09.520 --> 00:08:12.160 No, it didn't have, it didn't have the political connotation. 00:08:12.160 --> 00:08:16.160 That is, it comes directly and it is evident that there is a colonization, 00:08:16.160 --> 00:08:19.600 let's say, and we call it colonization, in order to understand, 00:08:19.600 --> 00:08:22.600 to understand each other, let's say. 00:08:22.600 --> 00:08:26.600 But wasn't there, let's say, a concept in 00:08:26.600 --> 00:08:30.600 critical terms of the policies carried out 00:08:30.600 --> 00:08:35.280 by the European powers to identify such an event, right? 00:08:35.320 --> 00:08:37.920 That's a later phenomenon. Why? 00:08:37.920 --> 00:08:38.800 Why do I say this? 00:08:38.800 --> 00:08:42.800 Because indeed, talking today about, 00:08:42.800 --> 00:08:48.480 let's say, the interference that European nations had in. 00:08:48.480 --> 00:08:51.240 For example, in the case of Latin America, without using the word 00:08:51.240 --> 00:08:54.000 colonialism, it is difficult; practically no one does. 00:08:54.000 --> 00:08:57.000 And yet, conceptually it is not entirely correct. 00:08:57.200 --> 00:08:59.800 In other words, there is a historiographical problem there and an 00:08:59.800 --> 00:09:02.440 epistemic correction that needs to be made, right? 00:09:02.800 --> 00:09:05.800 That is, people. 00:09:05.800 --> 00:09:09.800 For example, in the case of Argentina's independence 00:09:09.800 --> 00:09:13.800 in 1810, that is, when the first discussions began, 00:09:13.800 --> 00:09:17.800 the oppositions to the imperial centers were 00:09:17.800 --> 00:09:21.800 administrative or political oppositions in the 00:09:21.800 --> 00:09:25.800 administrative sense, but there was no conception, 00:09:25.800 --> 00:09:29.800 let's say, how to put it, of a cultural one, in the sense 00:09:29.800 --> 00:09:33.800 that can be understood today as a cultural critique 00:09:33.800 --> 00:09:38.560 of how colonization was carried out, and this is important. 00:09:38.560 --> 00:09:39.640 Because? 00:09:39.640 --> 00:09:43.640 Because it has to do with the way in which it will later be explained 00:09:43.640 --> 00:09:47.480 how colonization had an impact on what were called local independence movements, 00:09:47.480 --> 00:09:49.440 right? 00:09:49.840 --> 00:09:52.840 Or in what was called the creation of nation-states, let's say, right? 00:09:53.200 --> 00:09:55.040 That's going to have a very strong impact. Why? 00:09:55.040 --> 00:09:59.040 Because political independence will indeed be confused with 00:09:59.040 --> 00:10:03.040 linguistic and cultural independence, which are not the same 00:10:03.040 --> 00:10:06.360 thing and which doesn't happen or didn't happen. Right? 00:10:08.040 --> 00:10:10.440 Then there is another element which is the 19th century, let's say the 19th 00:10:10.440 --> 00:10:11.680 century. 00:10:11.680 --> 00:10:15.520 For us it does not exist, but is like a historiographical entity. 00:10:16.120 --> 00:10:20.120 Not saying the 19th century in the historical sense is a graphic 00:10:20.120 --> 00:10:24.120 construction, that is, let's say, I think you are already historians, 00:10:24.120 --> 00:10:27.160 you have a clearer understanding of that issue than I do. 00:10:28.000 --> 00:10:30.400 And why is this important? 00:10:30.400 --> 00:10:34.400 Because deep down, uh, that means that the 00:10:34.400 --> 00:10:38.400 idea of ​​history that existed, let's say 00:10:38.400 --> 00:10:42.400 in the peripheral world, didn't have it, 00:10:42.400 --> 00:10:48.040 it suffered in some way from a, how to say, lack of scale. 00:10:48.040 --> 00:10:51.040 The same thing happened with the subject of philosophy in Europe. 00:10:51.040 --> 00:10:55.040 At that time there were, let's say, three great histories, let's say 00:10:55.040 --> 00:10:58.520 three great corpora that called themselves historical. 00:10:58.520 --> 00:11:02.520 One was natural history, it begins to say you want with 00:11:02.520 --> 00:11:06.520 Lamarck and all the discussions about whether there 00:11:06.520 --> 00:11:10.400 is a way to study the terrestrial evolution of fauna and flora from 00:11:10.400 --> 00:11:12.360 history. 00:11:13.240 --> 00:11:16.280 The other was a story that we can call today about events, which at the 00:11:16.280 --> 00:11:19.280 time was not called that, but which dealt with big events, let's say. 00:11:19.280 --> 00:11:21.760 And the third one was the institutional history, right? 00:11:21.760 --> 00:11:24.280 History of the Bourbon monarchy. Yes. 00:11:25.840 --> 00:11:26.680 And all that. 00:11:26.680 --> 00:11:30.280 It had two methodologies that basically followed Thucydides' classical 00:11:30.280 --> 00:11:32.080 methodology. 00:11:32.080 --> 00:11:35.280 Herodotus said, "History is what happened." 00:11:35.800 --> 00:11:39.800 Or will some later talk of 30 years as a minimum threshold 00:11:39.800 --> 00:11:43.800 to be able to understand that the historical figures and 00:11:43.800 --> 00:11:49.000 others who followed Herodotus, who was a historian in the present, right? 00:11:49.000 --> 00:11:52.000 That's what in Greece was called the cribe, right? 00:11:53.040 --> 00:11:56.240 In other words, it's the way we can get closest to 00:11:56.240 --> 00:11:59.240 the event as it's happening and bear witness. 00:11:59.240 --> 00:12:03.240 That is what legitimized this project in some way, and what existed in 00:12:03.240 --> 00:12:06.480 Europe was a combination of these three types of history. 00:12:06.480 --> 00:12:09.480 If you want more of these two methodologies. 00:12:11.320 --> 00:12:12.400 So, what then? 00:12:12.400 --> 00:12:15.160 What of all that exists in Latin America? 00:12:15.160 --> 00:12:19.160 In a similar way, let's say, if what historians do, for example, I 00:12:19.160 --> 00:12:23.160 cite the case of Sarmiento again, is to praise, for example, 00:12:23.160 --> 00:12:27.160 Michelle, who was a historian they know well, who basically falls 00:12:27.160 --> 00:12:31.360 within their parameters of the 19th century, which is written, right? 00:12:31.360 --> 00:12:35.360 So, in what happens in Latin America to categorize history, it was this 00:12:35.360 --> 00:12:39.360 idea that what was being done in Europe had to be copied, with the addition 00:12:39.360 --> 00:12:43.360 that the colonies were indeed seen, precisely because there was no idea 00:12:43.360 --> 00:12:47.360 of ​​colonialism, the colonies were seen as a historical evolution, a 00:12:47.360 --> 00:12:50.560 natural consequence of what had already happened in Europe. 00:12:50.560 --> 00:12:54.520 So, at best, the fate of the colonies was to imitate Europe. 00:12:54.520 --> 00:12:58.520 With a delay of 30, 40, 50, or 60 years, which led, as you 00:12:58.520 --> 00:13:03.520 already know, to the idea of ​​modernity at the end of the 19th century. 00:13:03.880 --> 00:13:06.040 And that whole idea of ​​modernity is going to permeate the entire 20th 00:13:06.040 --> 00:13:07.120 century. 00:13:07.120 --> 00:13:10.800 Authors from the right, from the left, more critical, less critical. 00:13:10.800 --> 00:13:14.800 Everything will, let's say, jump on the bandwagon of 00:13:14.800 --> 00:13:18.800 modernity as an element of change or modifier, let's say, 00:13:18.800 --> 00:13:24.000 of the situation that existed and that was considered to be transitory. 00:13:25.960 --> 00:13:29.480 And. And then the 00:13:29.480 --> 00:13:33.480 The issue of peripherality does indeed have to do with this lack of scale, 00:13:33.480 --> 00:13:37.400 let's say, not what we call history in Europe, it's not what is called 00:13:37.400 --> 00:13:40.400 peripheral in Latin America, for example, to give an example. 00:13:40.520 --> 00:13:41.800 The same applies to philosophy. 00:13:41.800 --> 00:13:45.520 So the idea of ​​peripheral is inevitable; a scale has to be built to 00:13:45.520 --> 00:13:47.400 understand what is happening. 00:13:47.400 --> 00:13:50.400 For example, there will be many in literature. 00:13:50.880 --> 00:13:52.240 This theorist. 00:13:52.240 --> 00:13:56.240 There is a case, the one who founded institutional literary 00:13:56.240 --> 00:14:00.240 criticism in Argentina is named Ricardo Rojas and he spoke of this 00:14:00.240 --> 00:14:04.240 phenomenon where there was a lag, no, as he said, if what happens 00:14:04.240 --> 00:14:08.240 in Europe happens in Latin America 30 years later, this idea of 00:14:08.240 --> 00:14:12.520 ​​building a scale to understand what is happening is no longer useful. 00:14:13.520 --> 00:14:16.440 So. 00:14:16.440 --> 00:14:20.440 In philosophy and colonialism of the 20th century, 19th 00:14:20.440 --> 00:14:24.440 century in the periphery, what I want to suggest is that 00:14:24.440 --> 00:14:28.440 there is a problematic conceptual basis where certain 00:14:28.440 --> 00:14:32.440 concepts do not indicate what they say and that all of that 00:14:32.440 --> 00:14:36.080 will be transferred, if you will, to the 20th century, right? 00:14:36.520 --> 00:14:40.320 In other words, first of all there will be a misunderstanding about philosophy. 00:14:40.320 --> 00:14:41.200 Because? 00:14:41.200 --> 00:14:45.040 Because it will lead people to think that philosophy can be done in peripheral 00:14:45.040 --> 00:14:47.000 countries, which is not accurate. 00:14:47.440 --> 00:14:48.040 First. 00:14:48.040 --> 00:14:52.040 Firstly, because there has never been a civil society in 00:14:52.040 --> 00:14:55.640 peripheral countries, and philosophy advocates 00:14:55.640 --> 00:14:58.640 for and assumes one in those countries. Yes. 00:14:59.160 --> 00:15:01.960 And secondly, because there is no philosophical institutional framework, 00:15:01.960 --> 00:15:04.800 let's say, like there is in Europe, as is the case. 00:15:04.880 --> 00:15:07.160 So it can't be done, what's going to happen? 00:15:07.160 --> 00:15:09.680 There is a thought process, but all of that will actually take place in the 20th 00:15:09.680 --> 00:15:10.960 century. 00:15:10.960 --> 00:15:14.960 But the problem already arises there. That is to say, for 00:15:14.960 --> 00:15:18.960 that reason many literary theories, many literary theorists 00:15:18.960 --> 00:15:22.960 from Latin America, will say that in some way, doing 00:15:22.960 --> 00:15:26.560 philosophy in Latin America is writing literature. 00:15:27.160 --> 00:15:31.160 The issue of colonialism also produces some confusion, 00:15:31.160 --> 00:15:35.160 because it is thought that the issue of colonialism, 00:15:35.160 --> 00:15:39.160 especially with the evolution of academic institutions, 00:15:39.160 --> 00:15:44.000 can be addressed through the issue of social science. 00:15:44.000 --> 00:15:48.000 So we can denounce, so to speak, colonialism from the perspective 00:15:48.000 --> 00:15:52.000 of history, from the perspective of sociology, when in reality 00:15:52.000 --> 00:15:56.000 it was already clear at the end of the 20th century that what was 00:15:56.000 --> 00:15:59.680 to be called social sciences could only really exist based 00:15:59.680 --> 00:16:02.680 on the belief in the natural sciences. 00:16:02.680 --> 00:16:06.680 That is the position held, for example, by an anthropologist like 00:16:06.680 --> 00:16:10.680 Philip de Scola, who clearly states that the social sciences would 00:16:10.680 --> 00:16:14.680 not exist if the existence of the natural sciences were not assumed, 00:16:14.680 --> 00:16:18.040 in the sense that in epistemology is called non-homology. 00:16:18.040 --> 00:16:21.720 In other words, the true methodology of scientists is that of the natural 00:16:21.720 --> 00:16:23.600 sciences, which the social sciences copy. 00:16:23.920 --> 00:16:27.920 So, if that's the case, imagine the misunderstanding that occurs in 00:16:27.920 --> 00:16:31.920 the 20th century, where someone who reproduces the non-biological 00:16:31.920 --> 00:16:35.800 model actually thinks that from a social science methodology they can actually 00:16:35.800 --> 00:16:37.760 criticize colonialism. 00:16:37.760 --> 00:16:40.760 Well, if it really isn't a misunderstanding. 00:16:42.240 --> 00:16:46.680 The issue of timing, let's say, is another element. 00:16:46.680 --> 00:16:48.680 Indeed. 00:16:48.680 --> 00:16:52.680 Hmm. Let's say in school textbooks, for example, to give a 00:16:52.680 --> 00:16:56.680 parameter, an empirical example, nobody talks about the 19th 00:16:56.680 --> 00:17:00.680 century and classifies the 19th century, no, the 19th century 00:17:00.680 --> 00:17:04.680 does not exist as a universal concept. What we call the 19th 00:17:04.680 --> 00:17:07.720 century in Europe has practically nothing to do 00:17:07.720 --> 00:17:10.720 with what is called the 19th century in Latin America. 00:17:11.320 --> 00:17:13.360 Then we can hardly talk about the same thing. 00:17:13.360 --> 00:17:15.840 So there's a problem of scale there too. 00:17:15.840 --> 00:17:19.840 If there is a problem of misunderstanding there, and 00:17:19.840 --> 00:17:23.840 then in the peripheral sense, undoubtedly, because 00:17:23.840 --> 00:17:27.840 indeed, let's say modernity, which is an element that 00:17:27.840 --> 00:17:31.840 we can say was realized in the central countries, modernity 00:17:31.840 --> 00:17:35.360 did not take place in the peripheral countries 00:17:35.360 --> 00:17:38.360 and today that is seen in a more evident way. 00:17:38.360 --> 00:17:42.360 Indeed, from the new climate regime, which in some way, in philosophical 00:17:42.360 --> 00:17:45.720 terms, as several authors have already demonstrated, signifies 00:17:45.720 --> 00:17:48.720 the conceptual exhaustion of modernity, right? 00:17:49.400 --> 00:17:52.240 So that also produces, produces a misunderstanding. 00:17:52.240 --> 00:17:52.680 So, 00:17:53.920 --> 00:17:56.600 uh, this 00:17:56.600 --> 00:17:58.880 Where does this situation I'm presenting leave us? 00:17:58.880 --> 00:18:02.320 Well, the idea was that there was an archive, a fiction, huh? 00:18:02.440 --> 00:18:06.440 In 19th-century Latin America, the idea of ​​the archive 00:18:06.440 --> 00:18:10.440 functioned in two ways. There was a historiography that was not 00:18:10.440 --> 00:18:14.440 in the literal sense; it was as we can understand it today based 00:18:14.440 --> 00:18:18.440 on the work that is happening there. It was not another contemporary 00:18:18.440 --> 00:18:22.720 historiography, but rather the sum of publications, so to speak. 00:18:23.280 --> 00:18:26.080 And then there was the library and the museum. 00:18:26.080 --> 00:18:29.080 You see, you have protective institutions. 00:18:29.200 --> 00:18:33.200 Wasn't there any speculative reflection there? I mean, what they were trying 00:18:33.200 --> 00:18:36.640 to do was create an institution, to identify, let's say, right? 00:18:36.640 --> 00:18:40.640 Thus, historiography as a sum of publications, 00:18:40.640 --> 00:18:44.640 the library as a place of knowledge storage, 00:18:44.640 --> 00:18:50.480 and the museum as a place of regional authentication. 00:18:50.560 --> 00:18:54.560 For example, the Museum of Latin America is going to start 00:18:54.560 --> 00:18:59.240 accumulating all the items related to indigenous people, right? 00:18:59.240 --> 00:19:03.240 So, one element related to geological findings to justify 00:19:03.240 --> 00:19:07.240 that this territory already existed in the time when 00:19:07.240 --> 00:19:11.240 there were dinosaurs, and that somehow justified the 00:19:11.240 --> 00:19:14.560 importance of having a single nation, right? 00:19:15.480 --> 00:19:18.480 At that time, of course, there was no idea of ​​an 00:19:18.480 --> 00:19:21.480 archive in the 19th century on the periphery. 00:19:21.480 --> 00:19:24.960 No, it did not presuppose the concepts of archives, 00:19:24.960 --> 00:19:27.960 as we have them in the 20th century in the West. 00:19:27.960 --> 00:19:28.480 I don't know. 00:19:28.480 --> 00:19:32.480 Consider Jacques Derrida's text, "Archive 00:19:32.480 --> 00:19:36.480 Motto," where he analyzes how the archive 00:19:36.480 --> 00:19:39.920 is mixed with a Freudian identity. 00:19:39.960 --> 00:19:42.960 Without that I had nothing, I had no place. 00:19:43.600 --> 00:19:47.600 And does the theme of fiction have to do with a status of the silicic 00:19:47.600 --> 00:19:51.600 real, a justification of naturalism, that is, all the literature 00:19:51.600 --> 00:19:55.600 of the periphery in the 19th century is devoted to justifying 00:19:55.600 --> 00:19:59.600 two things: a sense of the real and a presence, let's say, of a 00:19:59.600 --> 00:20:02.920 nature, with which, in some way, fiction appeared, 00:20:02.920 --> 00:20:05.920 appeared as a substitute for the real, right? 00:20:06.320 --> 00:20:10.320 That is to say, it is clearly a paradox that this 00:20:10.320 --> 00:20:14.320 alternative to reality appears in fiction and that 00:20:14.320 --> 00:20:18.320 today we read 19th-century literature as a representation 00:20:18.320 --> 00:20:23.800 of reality; it is epistemologically interesting, it is a catastrophe. 00:20:23.800 --> 00:20:27.280 And yet, that's what most literary 00:20:27.280 --> 00:20:30.280 analysts do these days. Isn't it? 00:20:30.760 --> 00:20:31.160 Okay. 00:20:31.160 --> 00:20:32.600 Okay, that's it. 00:20:32.600 --> 00:20:35.600 That was it. 00:20:38.080 --> 00:20:39.000 So. 00:20:39.000 --> 00:20:43.000 Okay, so we move on to Mario Hugo five from 00:20:43.000 --> 00:20:46.400 Harry's University in Mario five. 00:20:46.400 --> 00:20:49.400 He is a professor of German literature at that university. 00:20:49.400 --> 00:20:51.320 Universities there in Italy. 00:20:51.320 --> 00:20:55.320 And that topic has been dedicated to studies related 00:20:55.320 --> 00:20:59.320 to the intellectual history of the Germanic world, 00:20:59.320 --> 00:21:03.320 among which stand out Romanticism and authors such 00:21:03.320 --> 00:21:07.320 as Jünger, Spengler and more recently Nietzsche 00:21:07.320 --> 00:21:10.680 and his relationship with Romanticism, 00:21:10.680 --> 00:21:13.680 etc., which he has just published. 00:21:15.040 --> 00:21:19.840 This book, this book, and last year another one about otherness. 00:21:19.840 --> 00:21:23.840 In addition, he is a member of the Italian Association of 00:21:23.840 --> 00:21:27.360 Germans and editor of the journal Critique of the History of Ideas of 00:21:27.360 --> 00:21:29.120 Today. 00:21:29.120 --> 00:21:32.240 Mario is going to talk to us about Kierkegaard at the Cultural Criticism of 00:21:32.240 --> 00:21:33.800 Modern niche. 00:21:34.600 --> 00:21:36.160 Whenever you want, Mario. 00:21:36.160 --> 00:21:38.120 Thank you very 00:21:38.120 --> 00:21:40.200 So. Um. 00:21:40.200 --> 00:21:42.720 My presentation. 00:21:42.720 --> 00:21:46.720 Best seller of the outsider in the 00:21:46.720 --> 00:21:49.880 early niche and in Kierkegaard 00:21:49.880 --> 00:21:52.880 as a critic with Modern 00:21:54.000 --> 00:21:56.120 am in 00:21:56.120 --> 00:22:00.120 that you describe yourself as one of the forms 00:22:00.120 --> 00:22:05.360 of the modern outside of the sea of ​​the case of civilization. 00:22:05.960 --> 00:22:09.120 Nothing, but what are you doing now? 00:22:09.320 --> 00:22:12.320 Diplomat like me. 00:22:14.120 --> 00:22:18.160 Of Aníbal and default for it follows. 00:22:18.320 --> 00:22:22.320 What is even it like one its waves 00:22:22.320 --> 00:22:27.920 traveling on the same, but not private. 00:22:28.040 --> 00:22:30.120 Kevin. 00:22:30.120 --> 00:22:34.120 As long as you continue with up in the 00:22:34.120 --> 00:22:38.120 gay science also cats includes tradition 00:22:38.120 --> 00:22:42.120 because think Richard as crazy Energy 00:22:42.120 --> 00:22:47.200 Encounters overture 11 devil they hold of. 00:22:47.200 --> 00:22:51.200 Go live in gay himself is as the only 00:22:51.200 --> 00:22:56.840 one clearly crash of consequences of a dust of God. 00:22:58.040 --> 00:22:59.960 It is 00:22:59.960 --> 00:23:03.960 reason that it dfas from is contemporary 00:23:03.960 --> 00:23:07.960 is our war blind to what is happening 00:23:07.960 --> 00:23:11.960 before the is the end of the story 00:23:11.960 --> 00:23:16.040 tradition, the soul sage in a world. 00:23:16.040 --> 00:23:20.040 Of course is replaced by the philosophizing 00:23:20.040 --> 00:23:24.040 and the critical maternity haste soul 00:23:24.040 --> 00:23:28.040 Sea the crisis of Civilization Plunkett 00:23:28.040 --> 00:23:32.040 in the darkness, the chair already starting 00:23:32.040 --> 00:23:36.040 with Russell, tex on the best characteristics 00:23:36.040 --> 00:23:40.040 of fight of the subversion troll denunciation 00:23:40.040 --> 00:23:44.040 of the outpost, active minds of a Civilization 00:23:44.040 --> 00:23:48.040 as quiché native phenomena similar Harley 00:23:48.040 --> 00:23:52.040 in the book entitled Stage on the life way 00:23:52.040 --> 00:23:56.040 quick or credits the deviant and the 00:23:56.040 --> 00:24:00.040 marginalized intellectual with the 00:24:00.040 --> 00:24:04.040 privilege of veins as Sir Max world one 00:24:04.040 --> 00:24:08.040 thing is certain the world and all that 00:24:08.040 --> 00:24:12.040 rituals darin never appears as clea as 00:24:12.040 --> 00:24:16.040 wan observed from the cycle spot and 00:24:16.040 --> 00:24:19.240 modulate par sharp stations led 00:24:19.240 --> 00:24:22.240 andquot. 00:24:23.720 --> 00:24:27.720 TICs m Contemporary house ti Kirke 00:24:27.720 --> 00:24:31.720 de Sans in it and age of Dissolution 00:24:31.720 --> 00:24:35.720 and de profit reminiscent of the 00:24:35.720 --> 00:24:39.720 age of Aristophanes in which the 00:24:39.720 --> 00:24:43.720 state of religion collapse and in 00:24:43.720 --> 00:24:47.720 which make rites or is confusion 00:24:47.720 --> 00:24:52.400 that for in our age of light mind. 00:24:52.640 --> 00:24:57.560 Kierkegaard observes Asics is lost inside. 00:24:57.560 --> 00:25:01.560 I think that's way a sort of God becomes 00:25:01.560 --> 00:25:05.560 insignificant to ideal families and 00:25:05.560 --> 00:25:09.560 now one no longer exists religious life 00:25:09.560 --> 00:25:13.560 falling back into paganism in this 00:25:13.560 --> 00:25:17.560 connection Kierkegaard place open 00:25:17.560 --> 00:25:21.560 outsider because he is the doctor who 00:25:21.560 --> 00:25:25.560 stands apart from the humanity discussed 00:25:25.560 --> 00:25:28.800 it, but mediocre game of the man 00:25:28.800 --> 00:25:31.800 of full enthusiasm for great place. 00:25:32.440 --> 00:25:36.440 Just moral It as I g right pot is brief 00:25:36.440 --> 00:25:40.440 Compendio of police regulations 00:25:40.440 --> 00:25:44.440 and code became increasing le incipit 00:25:44.440 --> 00:25:48.440 offers Generations as a result of 00:25:48.440 --> 00:25:52.440 development of finite rationality 00:25:52.440 --> 00:25:56.400 and consequent life that you 00:25:57.840 --> 00:25:59.840 absolute 00:25:59.840 --> 00:26:03.840 The city of culture Occupy a 00:26:03.840 --> 00:26:07.840 central position in Echas 00:26:07.840 --> 00:26:11.840 subtitle in I Noguerol Lakeshore 00:26:11.840 --> 00:26:15.840 on Holman and Classical Philology 00:26:15.840 --> 00:26:19.840 delivered in Aydin e Sixty nine 00:26:19.840 --> 00:26:23.520 meters, River sis cnicas same 00:26:23.520 --> 00:26:26.520 time I take away. 00:26:26.560 --> 00:26:30.560 Philosophy faith facta philologia 00:26:30.560 --> 00:26:34.560 buyers setting that filosofia 00:26:34.560 --> 00:26:38.560 facta est philologia Fuit British 00:26:38.560 --> 00:26:42.560 Jemaine historical state of the 00:26:42.560 --> 00:26:46.560 past is a form of goji and a shaping 00:26:46.560 --> 00:26:51.440 the Essence of its resident in other words. 00:26:51.880 --> 00:26:55.880 Growing conception philosophy example 00:26:55.880 --> 00:26:59.880 five buddy early stocks, sizes in philology 00:26:59.880 --> 00:27:03.880 and for reconstruction in the state of the 00:27:03.880 --> 00:27:08.160 universal South Blogging with the past. 00:27:08.920 --> 00:27:12.920 Hanna made poetics They use a Foucauldian 00:27:12.920 --> 00:27:16.920 expression no leg which is paragon and 00:27:16.920 --> 00:27:20.920 the last word aims affect thinks man's 00:27:20.920 --> 00:27:24.920 way of being philosophy as Beckham 00:27:24.920 --> 00:27:28.920 Synology I mean this case it is necessary 00:27:28.920 --> 00:27:32.920 to arrive so typical gesture of the nature 00:27:32.920 --> 00:27:36.920 to make the philosophie ento philológico 00:27:36.920 --> 00:27:40.920 that one has to take this starting point 00:27:40.920 --> 00:27:44.920 Seneca critique o de transformation of 00:27:44.920 --> 00:27:48.920 philosophy into a worst doctrinal no 00:27:48.920 --> 00:27:52.920 laje that from life in order to in trust 00:27:52.920 --> 00:27:56.920 history with that transformative task 00:27:56.920 --> 00:28:00.920 of philosophy in other words niche 00:28:00.920 --> 00:28:04.920 understand that the modern world trade 00:28:04.920 --> 00:28:08.960 philosophical over sales can take place. 00:28:09.120 --> 00:28:13.120 Deconstruction of a bighorn civilization 00:28:13.120 --> 00:28:17.920 providing useful tools, metamorphosis of his riders. 00:28:19.040 --> 00:28:23.040 What is the state is that Deliverance 00:28:23.040 --> 00:28:27.040 rider from decadent form of same 00:28:27.040 --> 00:28:31.880 activity to be exhibition to use a mitcham. 00:28:31.880 --> 00:28:35.880 Expression Es means that for to make 00:28:35.880 --> 00:28:41.320 you over history for each therapeutic ends today. 00:28:41.520 --> 00:28:45.520 Tulip, Derrida part of the more of 00:28:45.520 --> 00:28:49.520 transformation and that Violette 00:28:49.520 --> 00:28:53.520 Psychological Foundations of new 00:28:53.520 --> 00:28:57.520 Civilization of making history is 00:28:57.520 --> 00:29:01.520 das da initiation because it implicit 00:29:01.520 --> 00:29:05.520 over the warning of axiological and 00:29:05.520 --> 00:29:09.520 follows order before Liberation of 00:29:09.520 --> 00:29:13.520 mine from the streets of the identity 00:29:13.520 --> 00:29:17.520 the ones that thing that niche from 00:29:17.520 --> 00:29:21.520 is iOS on wars alt militante with 00:29:21.520 --> 00:29:25.520 philosophy because I feel Ricard 00:29:25.520 --> 00:29:29.520 existent as something solid as error 00:29:29.520 --> 00:29:33.520 and drug contrast between what I could 00:29:33.520 --> 00:29:37.520 Lewiston of a sale fault which remain 00:29:37.520 --> 00:29:41.520 the way in our reflection capable of 00:29:41.520 --> 00:29:45.520 sending out Sparks and in the present 00:29:45.520 --> 00:29:49.520 West its flame modern it is that, but 00:29:49.520 --> 00:29:53.520 for Kierkegaard and for niche the 00:29:53.520 --> 00:29:57.520 road over and the generated form of 00:29:57.520 --> 00:30:01.520 the subject activity that has lost 00:30:01.520 --> 00:30:05.240 state of fornells in quirke is such 00:30:05.240 --> 00:30:08.240 a decadent form of subject. 00:30:08.280 --> 00:30:12.280 David, you agree with the psychological 00:30:12.280 --> 00:30:16.280 structure of the soul has man of post 00:30:16.280 --> 00:30:20.280 Enlightenment Borgia civilization I 00:30:20.280 --> 00:30:24.280 strange from the passion for the absolute 00:30:24.280 --> 00:30:28.280 a philosopher also tex on the rule of the 00:30:28.280 --> 00:30:32.280 romantic escapes outsider flying from the 00:30:32.280 --> 00:30:36.880 castle present into the splendid word opened up by books. 00:30:37.640 --> 00:30:41.640 It is possible your charm of mine that 00:30:41.640 --> 00:30:45.640 protagonis iver hordes of class code 00:30:45.640 --> 00:30:49.640 the fairies with meet That's the times 00:30:49.640 --> 00:30:53.640 ideal icon plain that's the jar Ratchet 00:30:53.640 --> 00:30:57.640 for the year without passion people 00:30:57.640 --> 00:31:01.960 are as fain and fragile as lace. 00:31:02.440 --> 00:31:06.200 And then save Pity espitia as Lace. 00:31:06.240 --> 00:31:09.880 Making of the art. 00:31:09.880 --> 00:31:13.520 Art. Ratchet to be Seinfeld fight 00:31:13.520 --> 00:31:16.520 on van fetish with my soul. 00:31:16.520 --> 00:31:21.160 Always can back to the Old Testament and to Shakespeare. 00:31:21.800 --> 00:31:25.400 That one still fills those who spec. 00:31:25.400 --> 00:31:29.400 Acción beings that they said that they 00:31:29.400 --> 00:31:33.400 have they have the matter of the cars is 00:31:33.400 --> 00:31:37.400 the Sundance from all Generations that 00:31:37.400 --> 00:31:41.400 they see him and cold at the same time 00:31:41.400 --> 00:31:45.400 diagnosis with a clarity phenomena of 00:31:45.400 --> 00:31:49.400 massification which products blanket 00:31:49.400 --> 00:31:53.400 egos and the call of the masses modern 00:31:53.400 --> 00:31:57.400 characteristic new created according 00:31:57.400 --> 00:32:01.400 to what the crowd is be a forest the crowd 00:32:01.400 --> 00:32:05.400 scot, the crowd is the truth, the crowd 00:32:05.400 --> 00:32:09.400 is power and the one or as wants to charge, 00:32:09.400 --> 00:32:13.400 wants to glories that's in front training 00:32:13.400 --> 00:32:17.400 new idol and establish single enemy 00:32:17.400 --> 00:32:21.400 testimony of the number and the main 00:32:21.400 --> 00:32:25.400 Disney no strategy coincides with Lost 00:32:25.400 --> 00:32:29.400 Contemporary of Tocqueville so that 00:32:29.400 --> 00:32:33.400 every truth master welfare of them to 00:32:33.400 --> 00:32:37.400 the crowd asked rights the form of the 00:32:37.400 --> 00:32:41.400 outsider of moleste idols of the 00:32:41.400 --> 00:32:45.400 filosoffa for assets that would the 00:32:45.400 --> 00:32:49.400 process of education of mankind is 00:32:49.400 --> 00:32:55.360 process of individualization and it girl. 00:32:55.360 --> 00:32:59.360 Short films from the majority also 00:32:59.360 --> 00:33:03.360 because it is to tech a stand against 00:33:03.360 --> 00:33:07.360 the the new das not exposed explosion 00:33:07.360 --> 00:33:11.440 itself isolation that closes your list. 00:33:11.440 --> 00:33:13.200 Resorts 00:33:13.200 --> 00:33:17.200 to be deprived of the place in the 00:33:17.200 --> 00:33:20.520 crowd in fact as spirits to 00:33:20.520 --> 00:33:23.520 have know NaNoWriMo. 00:33:24.040 --> 00:33:29.840 Into the master is what the animal, The animals man fears 00:33:30.000 --> 00:33:33.000 most of all 00:33:33.080 --> 00:33:36.080 compass and the works according to it. 00:33:37.840 --> 00:33:43.080 As isolation Everyone is so afraid of the fairies. 00:33:43.400 --> 00:33:45.640 Observe. Kierkegaard. 00:33:45.640 --> 00:33:50.120 That no one tars to be an high and cold 00:33:51.640 --> 00:33:54.000 or one 00:33:54.000 --> 00:33:58.000 is slavery from the possibility of 00:33:58.000 --> 00:34:02.000 vitamin watches in individual one 00:34:02.000 --> 00:34:06.000 to become many and I generates into 00:34:06.000 --> 00:34:10.000 the form of existence of being a copy 00:34:10.000 --> 00:34:13.360 soul horizon is number. 00:34:14.600 --> 00:34:17.480 Toilet 00:34:17.480 --> 00:34:21.480 calls Fiji Genius mann, Dover David 00:34:21.480 --> 00:34:25.480 from this comparative the main risen. 00:34:25.520 --> 00:34:26.160 Valentine. 00:34:26.160 --> 00:34:29.520 Soul Years such genius mann 00:34:29.520 --> 00:34:32.520 briefly in the full individual. 00:34:32.760 --> 00:34:36.760 Cancer Dark souls with becoming 00:34:36.760 --> 00:34:40.760 the man in the age of the personalized 00:34:40.760 --> 00:34:44.760 masses the year the only language 00:34:44.760 --> 00:34:48.760 human beings in a word of man quest 00:34:48.760 --> 00:34:52.760 with wasted lost lives as sky rides 00:34:52.760 --> 00:34:55.880 6th crowd is on the rise. 00:34:56.200 --> 00:35:00.200 Always guided as marks ngs Ask 00:35:00.200 --> 00:35:04.200 Schopenhauer As educator, 00:35:04.200 --> 00:35:09.560 Nietzsche anal Wesley Sex solution as Richmond. 00:35:09.560 --> 00:35:12.800 Inflexible inflexible, Society 00:35:12.800 --> 00:35:15.800 and Indian by just do not. 00:35:15.880 --> 00:35:18.240 According to your 00:35:18.240 --> 00:35:22.240 n is I see in fact shopper our group 00:35:22.240 --> 00:35:25.400 the shadow of an isolation. 00:35:25.960 --> 00:35:29.960 This is the first bangemann that before 00:35:29.960 --> 00:35:33.280 asking as a niche rights and command 00:35:33.280 --> 00:35:36.280 man leading in Associated bound 00:35:37.240 --> 00:35:39.000 a common 00:35:39.000 --> 00:35:43.000 TikTok fail niche to believe that the 00:35:43.000 --> 00:35:47.000 best of the majority establishment 00:35:47.000 --> 00:35:51.000 established do not conform to take a 00:35:51.000 --> 00:35:55.000 mindset into outcast razor for the never 00:35:55.000 --> 00:35:59.000 philosophy as well democratic Iran 00:35:59.000 --> 00:36:03.000 creates standard dies spinks an outcast 00:36:03.000 --> 00:36:07.000 effect, marginalization that default 00:36:07.000 --> 00:36:11.000 darling and christ That's the ambivalent 00:36:11.000 --> 00:36:15.000 nature of solitude that exists possible 00:36:15.000 --> 00:36:19.000 for that shows and the outsider jukebox 00:36:19.000 --> 00:36:23.000 out is flying secession from society 00:36:23.000 --> 00:36:27.000 its functions and the convenience which 00:36:27.000 --> 00:36:31.000 is the gateway through and the fully 00:36:31.000 --> 00:36:34.040 human life in the possibility 00:36:34.040 --> 00:36:37.040 of life breathing full time. 00:36:37.480 --> 00:36:40.800 Jim, you will burn in the negative variant of 00:36:40.800 --> 00:36:43.800 the loneliness of the living Indians. 00:36:43.800 --> 00:36:47.800 Damn, far from what is coming from from 00:36:47.800 --> 00:36:51.800 standard and uh dashboard with time to 00:36:51.800 --> 00:36:55.800 isolation by booking of the Schopenhauer 00:36:55.800 --> 00:36:59.800 is faith and his historical role teachers 00:36:59.800 --> 00:37:03.800 shows how solitude and isolation or 00:37:03.800 --> 00:37:07.800 crossley intact and I society dominate 00:37:07.800 --> 00:37:11.800 Vietnam majority because however 00:37:11.800 --> 00:37:15.800 separates himself from it is at the same 00:37:15.800 --> 00:37:19.040 time expand and roll like it. 00:37:19.360 --> 00:37:24.720 It's margins as and accept annex table eccentricity. 00:37:26.000 --> 00:37:30.000 The beginning of the fire and family meditation 00:37:30.000 --> 00:37:34.000 dedicated to stopping and our as an educators also 00:37:34.000 --> 00:37:38.480 contains at enchanted and satirical criticism of human macho. 00:37:38.960 --> 00:37:42.960 And if you establish me stop loss of a 00:37:42.960 --> 00:37:46.960 cultural criticism of that you would 00:37:46.960 --> 00:37:50.960 take human beings like it is in ganger 00:37:50.960 --> 00:37:54.960 because people are effective to be dan 00:37:54.960 --> 00:37:58.960 sales sense bingo assault means coming 00:37:58.960 --> 00:38:02.960 conflict with that conventions of 00:38:02.960 --> 00:38:06.960 demases man news is something unique, 00:38:06.960 --> 00:38:11.200 but give it for sea of ​​the social. 00:38:11.200 --> 00:38:15.200 I quote that ways upon life in 00:38:15.200 --> 00:38:19.200 accordance when we want in almost 00:38:19.200 --> 00:38:23.200 sales as be transformation of 00:38:23.200 --> 00:38:27.200 the man who in himself is and on 00:38:27.200 --> 00:38:30.920 respectable miracle as rights. 00:38:31.160 --> 00:38:35.160 In your writing you offend acts like 00:38:35.160 --> 00:38:39.160 a hard das outline your size Mister 00:38:39.160 --> 00:38:43.160 Clay or modes of being that you are 00:38:43.160 --> 00:38:47.160 fans of the last man judge himself and 00:38:47.160 --> 00:38:51.160 the life of the most in which factory 00:38:51.160 --> 00:38:55.160 Mayday, mayday Goetz dominate the 00:38:55.160 --> 00:38:59.160 house of this With both start with 00:38:59.160 --> 00:39:03.160 which Schopenhauer branding man La 00:39:03.160 --> 00:39:08.400 a king a peculiar in print signals back to the essay 00:39:09.400 --> 00:39:10.800 on the 00:39:10.800 --> 00:39:14.800 individual aspects of the salt 00:39:14.800 --> 00:39:18.800 sketch out 20 minutes place Warren 00:39:18.800 --> 00:39:22.800 Restoration of the Sage right niche 00:39:22.800 --> 00:39:26.800 bro bar in place a David and the task 00:39:26.800 --> 00:39:30.800 I midjourney to ridiculous the mass 00:39:30.800 --> 00:39:34.800 man of this time and that's the show 00:39:34.800 --> 00:39:38.800 rider is true face ask me look using 00:39:38.800 --> 00:39:42.680 technique of climax and fast. 00:39:42.680 --> 00:39:45.680 Observe. 00:39:45.680 --> 00:39:49.680 More than the man flames from his 00:39:49.680 --> 00:39:53.680 own genius and subsequently 00:39:53.680 --> 00:39:57.680 describes such as in mia, sepad 00:39:57.680 --> 00:40:01.680 divided of a call, es over personal 00:40:01.680 --> 00:40:05.680 y remains as a phantom and the 00:40:05.680 --> 00:40:09.680 custom mgs lack of substance in 00:40:09.680 --> 00:40:13.680 that definition of the race of 00:40:13.680 --> 00:40:16.680 public opinion beings. 00:40:18.240 --> 00:40:22.760 That's fleischmann and then it's race of man. 00:40:23.120 --> 00:40:26.240 Just born to do with laughing man. 00:40:28.040 --> 00:40:32.040 They want colors and the new work also 00:40:32.040 --> 00:40:36.040 demonstrate how the very biological 00:40:36.040 --> 00:40:40.040 pressure of maternity produces neo 00:40:40.040 --> 00:40:44.040 nastic cristals actions as functions 00:40:44.040 --> 00:40:48.040 observed treat for in life is the 00:40:48.040 --> 00:40:52.040 original is over gnosis and the central 00:40:52.040 --> 00:40:56.040 nastic figure this of the stranger 00:40:56.040 --> 00:41:00.040 things alien six instance in the cosmos 00:41:00.040 --> 00:41:04.040 that is breath gym and the white spies 00:41:04.040 --> 00:41:08.040 to Jim as Edgeworth the universe pretty 00:41:08.040 --> 00:41:11.760 desolation and and and absence a 00:41:11.760 --> 00:41:14.760 place of Exile and the power. 00:41:15.080 --> 00:41:19.080 In anthropological response to the 00:41:19.080 --> 00:41:23.080 Form of the city or Genius man the word 00:41:23.080 --> 00:41:27.080 Excel as a nastic Overton evokes a Natura 00:41:27.080 --> 00:41:31.080 is in more of the soul Gnostics Revive 00:41:31.080 --> 00:41:35.080 Thanks to the part of a concentration 00:41:35.080 --> 00:41:39.080 Ori social univers in which by divergent 00:41:39.080 --> 00:41:43.080 individual finds himself lost bora 00:41:43.080 --> 00:41:47.080 over such in individual girls I strange 00:41:47.080 --> 00:41:51.080 from contemporary more man with glass 00:41:51.080 --> 00:41:54.120 as a stroll just madness is an 00:41:54.120 --> 00:41:57.120 absence of interior. 00:41:57.160 --> 00:42:01.160 It as carries in that con clothing scientific 00:42:01.160 --> 00:42:05.160 posture postscript to philosophical 00:42:05.160 --> 00:42:10.160 fragments and how can have McConnell communion. 00:42:10.160 --> 00:42:14.160 We've got because he got this 00:42:14.160 --> 00:42:18.160 individual over and that's not 00:42:18.160 --> 00:42:22.160 manifested in the clamor of 00:42:22.160 --> 00:42:26.160 enormous crowds having strange 00:42:26.160 --> 00:42:30.160 themselves from the tracks of 00:42:30.160 --> 00:42:34.160 the soul, open to tron, Sundance 00:42:34.160 --> 00:42:38.160 and the last of temporal et mother 00:42:38.160 --> 00:42:42.160 más Stafford like a shadowing 00:42:42.160 --> 00:42:46.160 existence for as Kierkegaard we 00:42:46.160 --> 00:42:50.160 out Riley King, Absolut a man 00:42:50.160 --> 00:42:53.240 cannot leave science itself. 00:42:53.240 --> 00:42:57.240 The spirit groans, he continues to last 00:42:57.240 --> 00:43:01.240 but without spirit and fourth as the fact 00:43:01.240 --> 00:43:05.240 of before linked cells stable relationship 00:43:05.240 --> 00:43:09.240 with the sacred in the black land of 00:43:09.240 --> 00:43:13.240 maternity population Sales Ghosts, 00:43:13.240 --> 00:43:17.240 Dark life according to Kierkegaard self 00:43:17.240 --> 00:43:21.240 description life and visited man the 00:43:21.240 --> 00:43:25.400 board king in meds and more like creators. 00:43:26.040 --> 00:43:30.040 Instagram times when the 00:43:30.040 --> 00:43:34.040 foundations of being web and 00:43:34.040 --> 00:43:38.040 impact of increasing Levels It 00:43:38.040 --> 00:43:42.040 is the time of one man languages 00:43:42.040 --> 00:43:46.040 ​​and that's not a dots voice a 00:43:46.040 --> 00:43:50.040 sketch roots in this exploits 00:43:50.040 --> 00:43:54.040 web estate portraits in a all 00:43:54.040 --> 00:43:58.040 the class for the Smith is an 00:43:58.040 --> 00:44:01.520 exterminator Angel always works 00:44:01.520 --> 00:44:04.520 by sae and. 00:44:05.280 --> 00:44:09.280 Das same roots using explain expression 00:44:09.280 --> 00:44:13.280 that without matter men as follows 00:44:13.280 --> 00:44:17.280 for be without God in the word in this 00:44:17.280 --> 00:44:21.280 in this epocal context in which de 00:44:21.280 --> 00:44:25.280 tradition of the past is increasing 00:44:25.280 --> 00:44:29.280 warning philosophizing in times to 00:44:29.280 --> 00:44:33.280 play rule of wisdom speaker of a wisdom 00:44:33.280 --> 00:44:37.280 speaker call to bias it and because 00:44:37.280 --> 00:44:41.280 it does fallout beings before 00:44:41.280 --> 00:44:45.280 Nietzsche, Kierkegaard, understood 00:44:45.280 --> 00:44:49.280 task is to be everything as giralt the 00:44:49.280 --> 00:44:53.280 solitary pays that reserves continuity 00:44:53.280 --> 00:44:57.280 jure calls wisdom of the past in the 00:44:57.280 --> 00:45:01.280 age of his oblation and consequent 00:45:01.280 --> 00:45:05.280 limits vi by my understanding which 00:45:05.280 --> 00:45:09.760 ancient Prophets sense deeds. 00:45:10.360 --> 00:45:12.840 This is PKM man 00:45:12.840 --> 00:45:16.840 of the Christian world view stands you found to the 00:45:16.840 --> 00:45:20.000 way of thinking over is contemporary. 00:45:21.400 --> 00:45:24.400 Thank you so much. 00:45:28.040 --> 00:45:31.120 Thank you very much. Very nice. 00:45:31.120 --> 00:45:32.640 Me, uh, uh. 00:45:32.640 --> 00:45:35.640 Okay, okay, 00:45:35.720 --> 00:45:38.720 There is return and return 00:45:38.880 --> 00:45:41.640 a, eh, eh. 00:45:41.640 --> 00:45:45.640 With these two presentations, what we want to 00:45:45.640 --> 00:45:49.640 show is that the 19th century in which the novels 00:45:49.640 --> 00:45:53.640 are inscribed, and all the historiographical 00:45:53.640 --> 00:45:57.640 instruments that we have spoken about and that 00:45:57.640 --> 00:46:01.640 we are going to speak about, also have a conceptual 00:46:01.640 --> 00:46:05.640 context, and a conceptual context that we can see 00:46:05.640 --> 00:46:09.640 from two geographical realities, from the central 00:46:09.640 --> 00:46:13.640 reality, from the European reality, which is the 00:46:13.640 --> 00:46:17.520 beginning of the critique of modernity. 00:46:17.520 --> 00:46:21.520 Shall we now return to what Professor Bo five so brilliantly 00:46:21.520 --> 00:46:25.520 raised, and Professor Claudio Cannavaro's equally 00:46:25.520 --> 00:46:29.520 brilliant presentation on Claro, what about all these 00:46:29.520 --> 00:46:33.640 things that were happening in the 19th century? 00:46:34.200 --> 00:46:36.600 Colonialism, huh? 00:46:36.600 --> 00:46:40.600 The institutionalization of the history of philosophy, 00:46:40.600 --> 00:46:44.160 but we always see it from one perspective, we always 00:46:44.160 --> 00:46:47.160 see it only from our European center. 00:46:47.160 --> 00:46:50.480 But what was happening in the outskirts then? 00:46:50.480 --> 00:46:54.480 What they're doing at the same time as we're 00:46:54.480 --> 00:46:58.480 constructing national narratives, etc., is 00:46:58.480 --> 00:47:02.480 a new peripheral reality, and a new critique. 00:47:03.800 --> 00:47:05.320 to the 00:47:05.320 --> 00:47:09.320 The foundations of that world that was already being born in the 00:47:09.320 --> 00:47:13.240 19th century, as Mario Nich and Kierkegaard have shown, are two of the 00:47:13.240 --> 00:47:15.240 essential foundations. 00:47:15.240 --> 00:47:19.240 Now we will ask him about many of the criticisms 00:47:19.240 --> 00:47:22.960 of modernity that have come after. 00:47:23.480 --> 00:47:25.840 So, uh, what's it all about? 00:47:25.840 --> 00:47:28.760 It's about bringing all of this together. 00:47:28.760 --> 00:47:32.760 Obviously, right? It's more sophisticated 00:47:32.760 --> 00:47:36.760 conceptually, but it's part of the context and 00:47:36.760 --> 00:47:40.360 part of what's being done, because many 00:47:40.360 --> 00:47:43.360 times we act by delegation, right? 00:47:43.880 --> 00:47:47.560 Today we study things by delegation, things because it is our 00:47:47.560 --> 00:47:50.560 responsibility, not because we think about them, right? 00:47:50.960 --> 00:47:55.240 From our point of view, or because we're incapable of criticizing, huh? 00:47:55.320 --> 00:47:56.640 A whole world, huh? 00:47:56.640 --> 00:48:00.640 That it was shooting towards a place that Nich and 00:48:00.640 --> 00:48:03.880 Kierkegaard, for example, could no longer see. 00:48:04.040 --> 00:48:08.040 Therefore, these two presentations show 00:48:08.040 --> 00:48:12.040 us all these characteristics and others 00:48:12.040 --> 00:48:16.840 that we will discuss with anyone who wants to talk. 00:48:23.000 --> 00:48:26.880 Well, to begin with, I wanted to ask each of 00:48:26.880 --> 00:48:29.880 you a question, the professor mmm. 00:48:33.000 --> 00:48:36.280 Cannavaro? Mmm, sure, huh? 00:48:36.720 --> 00:48:38.240 This whole issue. 00:48:38.240 --> 00:48:41.240 Colonial, 00:48:42.840 --> 00:48:47.440 This whole issue, uh, about colonialism, uh? 00:48:47.440 --> 00:48:49.520 Hmm. 00:48:49.520 --> 00:48:52.520 That? 00:48:52.640 --> 00:48:56.760 Mmm. Aposento has been found throughout the 20th century. 00:48:56.760 --> 00:49:00.760 So, you mean, all this stuff you're saying doesn't 00:49:00.760 --> 00:49:04.920 happen, that there's no 19th century in the periphery, huh? 00:49:05.080 --> 00:49:09.080 Which is basically a transposition of 00:49:09.080 --> 00:49:13.400 European issues to peripheral locations. 00:49:13.480 --> 00:49:17.480 What do you mean, what was the outcome of that 00:49:17.480 --> 00:49:20.760 non-situation after all of this? 00:49:21.240 --> 00:49:24.240 And above all, what? 00:49:24.760 --> 00:49:27.160 Was that happening in the 19th century? 00:49:27.160 --> 00:49:29.720 The ring road was solely a reception area. 00:49:29.720 --> 00:49:33.720 Were other things happening that later, uh, 00:49:33.720 --> 00:49:39.080 didn't develop, etc. I mean, on the one hand, and the teacher? 00:49:42.000 --> 00:49:43.160 Uh, yes. 00:49:43.160 --> 00:49:44.760 Mmm mmm. 00:49:44.760 --> 00:49:48.760 These critiques of 19th-century modernity 00:49:48.760 --> 00:49:52.760 are basic foundations for more critical 00:49:52.760 --> 00:49:56.760 developments of modernity that have 00:49:56.760 --> 00:50:01.760 developed in the 20th century, such as the current. 00:50:01.760 --> 00:50:05.760 All postmodern, linguistic, and 00:50:05.760 --> 00:50:10.760 narrative currents since the 1960s, right? 00:50:10.840 --> 00:50:13.880 Those are the two questions we wanted to ask you. 00:50:20.640 --> 00:50:25.600 Isabel: I think the order would be better if Mario answered first. 00:50:25.960 --> 00:50:30.680 That's why I think it's more relevant, and I'd like to add a question for Mario. 00:50:30.960 --> 00:50:33.320 Mario, how 00:50:33.320 --> 00:50:34.920 equip it, equip it? 00:50:34.920 --> 00:50:39.520 I'm shooting in English because pisco music doesn't use "fat," huh? 00:50:40.120 --> 00:50:45.040 Liszt Hay, the idea, says Signes, right? 00:50:45.200 --> 00:50:49.040 This is this this is Joey powerful. 00:50:49.040 --> 00:50:52.040 I mean you have been thinking about this. 00:50:52.200 --> 00:50:56.200 This, uh, kind of linear development between 00:50:56.200 --> 00:50:59.560 the intellectual to the intellectual. 00:50:59.560 --> 00:51:03.560 Just someone who is sick? Psychological 00:51:03.560 --> 00:51:07.560 condition at the point of you and a how 00:51:07.560 --> 00:51:11.560 that can brain forward from modernity 00:51:11.560 --> 00:51:14.560 to kind of virus or idea know 00:51:14.560 --> 00:51:17.560 how play, you know. 00:51:17.960 --> 00:51:20.480 That's more direction. 00:51:20.480 --> 00:51:24.800 What Israel told you ask you so that's my my 00:51:25.480 --> 00:51:28.480 question. 00:51:29.400 --> 00:51:32.400 I you need to open the microphone. 00:51:34.080 --> 00:51:36.520 Thinking It's me. 00:51:36.520 --> 00:51:38.960 Judge F. 00:51:38.960 --> 00:51:41.200 Kierkegaard and the Nietzsche. 00:51:41.200 --> 00:51:46.760 Yes voter 16 kind of fitness as a kind of virus. 00:51:47.240 --> 00:51:51.640 Yes, because you you were saying alien. 00:51:51.920 --> 00:51:54.880 You know from the modernity point of you. 00:51:54.880 --> 00:51:58.880 That guarantees position of the self, 00:51:58.880 --> 00:52:02.880 makes intellectual That's means a San 00:52:02.880 --> 00:52:06.880 Juan canci things and perceives and 00:52:06.880 --> 00:52:11.840 shepherd things that the other don't don't have been. 00:52:11.840 --> 00:52:15.200 This is kind of. Uh, uh, signs. 00:52:15.200 --> 00:52:17.120 No same 00:52:17.120 --> 00:52:19.040 Italian malato. 00:52:19.040 --> 00:52:23.040 Um, so so that's that's AI foundation from the peripheral 00:52:23.040 --> 00:52:27.800 point of you very interesting because from that point of view. 00:52:28.160 --> 00:52:32.160 If if we carry on that interpretation week may 00:52:32.160 --> 00:52:36.160 conclude as I said before date modernidad is 00:52:36.160 --> 00:52:40.160 something just said to dealer which is a criticism 00:52:40.160 --> 00:52:43.240 for modernist Bruno Latour and del 00:52:43.240 --> 00:52:46.240 people are doing now this you see it. 00:52:46.280 --> 00:52:49.280 So that's my point. 00:52:49.960 --> 00:52:53.600 Yes. Kirk Factor 00:52:54.360 --> 00:52:57.360 and the nature of it. 00:52:58.440 --> 00:53:01.160 The task of 00:53:01.160 --> 00:53:05.160 philosophy This reveals 00:53:05.160 --> 00:53:09.160 What is hidden to most man 00:53:09.160 --> 00:53:12.920 rates the real nature. 00:53:13.640 --> 00:53:17.240 Internet as a symbol of decline. 00:53:18.080 --> 00:53:22.080 This is the provocateur view of 00:53:22.080 --> 00:53:25.520 materially modern that is becoming. 00:53:26.200 --> 00:53:30.200 Which is the bottom mda 00:53:30.200 --> 00:53:35.840 handling German romanticism to. 00:53:36.920 --> 00:53:40.920 German romantic already 00:53:40.920 --> 00:53:46.680 enter the eternity as in age of crisis 00:53:47.880 --> 00:53:50.960 and vori value 00:53:51.400 --> 00:53:55.400 For instance, an important overlay 00:53:55.400 --> 00:53:59.400 of religion as here is the 00:53:59.400 --> 00:54:03.400 secularization process and in 00:54:03.400 --> 00:54:07.400 this science Kierkegaard and 00:54:07.400 --> 00:54:11.600 Nietzsche Eh or jumps are made in all das. 00:54:11.600 --> 00:54:15.320 Line of out 00:54:15.840 --> 00:54:19.680 Eso far and so far as they um 00:54:19.680 --> 00:54:22.680 criticism eternity as 00:54:24.080 --> 00:54:27.080 said process 00:54:27.560 --> 00:54:31.560 and the present time of being 00:54:31.560 --> 00:54:35.560 credit the marginalist school 00:54:35.560 --> 00:54:39.560 of the man who has born to do with 00:54:39.560 --> 00:54:42.800 such modernity it with a 00:54:42.800 --> 00:54:45.800 kind of a privilege. 00:54:48.360 --> 00:54:52.120 And the very, very 00:54:53.320 --> 00:54:57.320 very made in the current 00:54:57.320 --> 00:55:01.320 s of the man hole as the 00:55:01.320 --> 00:55:07.280 games able to um and feel modern. 00:55:07.320 --> 00:55:12.680 And then, without showing a different perspective. 00:55:13.680 --> 00:55:15.440 Okay. Yeah, yeah. 00:55:15.440 --> 00:55:18.440 Thanks for this. Yeah. 00:55:21.800 --> 00:55:22.360 Claudio. 00:55:22.360 --> 00:55:23.400 Claudio. 00:55:23.400 --> 00:55:26.680 Question as about the. 00:55:29.840 --> 00:55:33.840 The links between quirke and the 00:55:33.840 --> 00:55:37.800 nature and the postmodern 00:55:37.800 --> 00:55:40.800 criticism of the maternity. 00:55:42.200 --> 00:55:43.360 I think that was. 00:55:43.360 --> 00:55:46.360 Yes. Yes. 00:55:46.520 --> 00:55:50.720 And I don't know it's is is the um. 00:55:53.320 --> 00:55:57.320 Of course postmodernism chose a 00:55:57.320 --> 00:56:00.560 great del from from niche. 00:56:01.800 --> 00:56:05.800 I don't know if the Venetian 00:56:05.800 --> 00:56:09.800 idea of ​​the intellectual 00:56:09.800 --> 00:56:13.320 as kind of sea as a kind 00:56:13.320 --> 00:56:16.320 of the. 00:56:16.320 --> 00:56:19.720 Bilingual Really 00:56:19.720 --> 00:56:22.720 of maternity. 00:56:23.160 --> 00:56:27.160 Uh, you have been taken over 00:56:27.160 --> 00:56:30.560 from the postmodern critics 00:56:30.560 --> 00:56:33.560 of a or comfortably 00:56:34.280 --> 00:56:37.280 being. 00:56:38.720 --> 00:56:43.560 Topic of over or being supernatural. 00:56:46.680 --> 00:56:49.440 Okay, I know Mario. 00:56:49.440 --> 00:56:50.280 Claudio, you answer. 00:56:50.280 --> 00:56:53.120 Then. Now. Yes. Yes. 00:56:53.120 --> 00:56:56.520 I did not think it was appropriate to discuss the idea of ​​modernity first and 00:56:56.520 --> 00:56:58.240 then move on to the... 00:56:58.240 --> 00:57:02.240 Because indeed, my comment is based on a presupposition, 00:57:02.240 --> 00:57:06.240 let's say, of the conceptualization of philosophical 00:57:06.240 --> 00:57:10.240 modernity, let's say, I have two issues, one is to 00:57:10.240 --> 00:57:14.240 say, what I don't know if I said clearly, if the 00:57:14.240 --> 00:57:18.240 periphery is not that the 19th century did not exist, 00:57:18.240 --> 00:57:22.240 that it was different, for example, in the Río de la 00:57:22.240 --> 00:57:26.120 Plata, the 19th century lasted until 1980. 00:57:26.600 --> 00:57:28.640 I mean, how, how? 00:57:28.640 --> 00:57:30.160 Why can we say this? 00:57:30.160 --> 00:57:34.160 Because indeed, let's say, how could we put it, the dominant 00:57:34.160 --> 00:57:38.160 conceptual paradigm, which was a kind of nineteenth-century 00:57:38.160 --> 00:57:42.160 philosophical naturalism, lasted until that time. All the 00:57:42.160 --> 00:57:46.160 interpretations that the local population made of themselves 00:57:46.160 --> 00:57:50.160 and of what was happening followed this line, from the 00:57:50.160 --> 00:57:54.160 nineteenth century, starting in the year 1000, probably 00:57:54.160 --> 00:57:59.000 in 1840, a little later perhaps with the generation of 80,880. 00:57:59.480 --> 00:58:03.480 That is to say, the conceptual parameters, by which the 19th 00:58:03.480 --> 00:58:08.080 century is understood, are completely different and discontinuous. 00:58:08.600 --> 00:58:12.600 There are elements here and there that appear from Europe, let's say, not 00:58:12.600 --> 00:58:16.600 to put it in a certain way, in the 19th century, this one from the Río de la 00:58:16.600 --> 00:58:20.040 Plata, for example, that there are perhaps, but there is not such a linear 00:58:20.040 --> 00:58:21.800 relationship of that. 00:58:21.920 --> 00:58:26.600 That is what sometimes happens, which creates great complexity for historians. 00:58:27.480 --> 00:58:31.480 Because indeed this is the idea of ​​history that begins to 00:58:31.480 --> 00:58:35.480 be produced locally and this goes to half of your question. 00:58:35.480 --> 00:58:39.480 That is, uh, as these populations evolved, the class, 00:58:39.480 --> 00:58:43.480 intellectual classes, the elite, leaders and so on, indeed 00:58:43.480 --> 00:58:47.480 a own conceptualization began to be produced, that is, the 00:58:47.480 --> 00:58:51.480 idea of ​​colonialism appeared with the basic idea and with 00:58:51.480 --> 00:58:55.480 the first definition of colonialism is a political decision, 00:58:55.480 --> 00:58:59.480 that is, the political decision says well, there are some 00:58:59.480 --> 00:59:03.480 European institutions that were imposed and that imposition 00:59:03.480 --> 00:59:07.440 brought a whole series of social consequences. 00:59:08.040 --> 00:59:10.040 So, what exactly is colonialism? 00:59:10.040 --> 00:59:14.040 In achieving political independence in order to establish local policies 00:59:14.040 --> 00:59:17.120 appropriate to the population in which one lives, and so on. 00:59:17.680 --> 00:59:19.680 That first issue of colonialism. 00:59:19.680 --> 00:59:23.680 So, for almost the first half of the 20th century, and I 00:59:23.680 --> 00:59:28.200 would say well into the 1960s, what was colonialism going to be? 00:59:28.200 --> 00:59:31.680 It will be an object of analysis for all social sciences, for the history of 00:59:31.680 --> 00:59:33.440 sociology. 00:59:33.800 --> 00:59:37.800 Literature is included, where an attempt will be made to identify 00:59:37.800 --> 00:59:41.800 the political problem that would allow this political situation 00:59:41.800 --> 00:59:46.040 to be changed or transformed into a cultural dimension. 00:59:47.440 --> 00:59:51.440 And well, in all of that, another discussion does indeed come 00:59:51.440 --> 00:59:55.440 in, let's say it has to do with new things that are appearing, 00:59:55.440 --> 00:59:59.440 such as technological evolution, industrialization, 00:59:59.440 --> 01:00:03.360 things for which local populations had no answers, except to copy the European 01:00:03.360 --> 01:00:05.320 response. 01:00:05.320 --> 01:00:09.320 And that brought in a way a second orientation of 01:00:09.320 --> 01:00:13.320 colonialism which was called the postcolonial 01:00:13.320 --> 01:00:17.320 perspective, where the object is no longer to 01:00:17.320 --> 01:00:21.320 try to identify a particular political group or 01:00:21.320 --> 01:00:25.320 policy, but to try to identify and isolate cultural 01:00:25.320 --> 01:00:30.000 elements that allow for critical effectiveness. 01:00:30.000 --> 01:00:34.440 Where classical colonialism or the classical definition could not. 01:00:35.000 --> 01:00:39.000 And all of that has a series of derivatives such as identity 01:00:39.000 --> 01:00:42.160 politics, ideas about native communities, 01:00:42.160 --> 01:00:45.160 as they are called, etc., etc., let's say. 01:00:45.720 --> 01:00:49.720 And all of that now has a third twist, so to speak, 01:00:49.720 --> 01:00:52.840 with the emergence of the new climate 01:00:52.840 --> 01:00:55.840 regime, that is, true colonialism. 01:00:55.840 --> 01:00:59.120 Today, the periphery is not related to a political group, 01:00:59.120 --> 01:01:02.120 although colonialism still exists in that sense. 01:01:02.120 --> 01:01:06.120 But the real colonialism of today is the Anthropocene, that is, 01:01:06.120 --> 01:01:09.720 the real colonialism and the real scourge that they will suffer in the years to 01:01:09.720 --> 01:01:11.520 come. 01:01:11.520 --> 01:01:15.400 The peripheral areas will be the new climate regime. 01:01:15.680 --> 01:01:19.400 That is the real, let's say, to put it bluntly, the real 01:01:19.400 --> 01:01:22.400 enemy, let's say, of peripheral societies. 01:01:23.840 --> 01:01:27.840 So that's it, in short, if you want a bit of a 01:01:27.840 --> 01:01:31.840 projection into the 21st century, I've somewhat 01:01:31.840 --> 01:01:35.840 grossly simplified, let's say, the 19th-century 01:01:35.840 --> 01:01:41.280 perspective to bring this 20th-century problem back. 01:01:41.280 --> 01:01:44.120 No? 01:01:44.120 --> 01:01:45.240 Well, thank you very much. 01:01:45.240 --> 01:01:47.440 Thank you both very much, eh? 01:01:47.440 --> 01:01:51.440 It has been very important to have this 01:01:51.440 --> 01:01:55.440 table because it gives a conceptual 01:01:55.440 --> 01:01:59.440 meaning to the activity and above all 01:01:59.440 --> 01:02:03.440 places the narratives within the basic 01:02:03.440 --> 01:02:06.560 problems to which they belong. 01:02:07.400 --> 01:02:11.400 We often forget that reality is a whole and 01:02:11.400 --> 01:02:15.400 that it is difficult to separate it, and 01:02:15.400 --> 01:02:19.400 sometimes we get stuck in our own things, 01:02:19.400 --> 01:02:23.400 in our own tasks, in our own issues, without 01:02:23.400 --> 01:02:27.400 keeping in mind these fundamental questions 01:02:27.400 --> 01:02:33.200 that make us understand reality in a much more complex way.