Incorporación de los saberes ancestrales en la educación ordinaria.//Incorporation of ancestral knowledge in ordinary education.

El presente trabajo discute esenciales fundamentos históricos, antropológicos, económicos e ideológicos del modo de producción de conocimiento a partir del modo de producción de vida general del ser humano, a fin de cuestionar las matrices de la hegemonía epistemológica racionalista de la modernidad capitalista, que ancla su razón de ser en una estructura económico-política dominante que destruye material e intelectualmente al Otro para construirlo como objeto dominado y de conocimiento, lo cual se traduce en el posicionamiento centenario de una dicotomía jerárquica conocimiento/”saberes ancestrales”, y realiza, finalmente, algunas sugerencias respecto de la incorporación de los denominados saberes ancestrales en la educación ordinaria. Con base en las premisas críticas del materialismo histórico de Karl Marx y la filosofía y la ética de la liberación de Enrique Dussel, entre otros, se apunta brevemente la necesidad de replantear el problema de la validación de todo saber o conocimiento en la vida, lo cual implica subvertir las bases epistemológicas de las diversas disciplinas con base en un diálogo teórico-práctico intercultural en equidad, y los fundamentos económicos, éticos, políticos e ideológicos que nutren tales bases y que destruyen, invisibilizan, discriminan e instrumentalizan las producciones materiales e intelectuales contrarias o contradictorias al statu quo del capital. AbstractThis paper discusses essential historical, anthropological, economic and ideological foundations of the mode of production of knowledge from the general mode of production of life of the human being, in order to question the matrices of the epistemological rationalist hegemony of capitalist modernity, which anchors its raison d'être in a dominant economic-political structure that materially and intellectually destroys the other in order to construct it as a dominated and knowledge object, which translates into the centenary positioning of a hierarchical knowledge/"ancestral knowledge" dichotomy, and finally makes some suggestions regarding the incorporation of so-called ancestral knowledge into ordinary education. Based on the critical premises of Karl Marx's historical materialism and Enrique Dussel's philosophy and ethics of liberation, among others, the need to rethink the problem of the validation of all knowledge or knowledge in life is briefly pointed out, which implies subverting the epistemological bases of the diverse disciplines based on an intercultural theoretical-practical dialogue in equity, and the economic, ethical, political and ideological foundations that nourish such bases and that destroy, invisibilize, discriminate and instrumentalize the material and intellectual productions contrary or contradictory to the status quo of capital.

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Marxism and Moral Objectivity

Canadian Journal of Philosophy Supplementary Volume ◽

10.1080/00455091.1981.10715765 ◽

1981 ◽

Vol 7 ◽

pp. 19-44 ◽

Cited By ~ 2

Author(s):

William H. Shaw

Keyword(s):

Sociological Theory ◽

Historical Materialism ◽

Intellectual Life ◽

Moral Consciousness ◽

General Process ◽

Moral Systems ◽

The Social ◽

Different Types ◽

General Mode ◽

Mode Of Production

Historical materialism tenders a sociological theory of morality. According to it, different types of society are characterized by different and distinctive moral codes, values, and norms, and these moral systems change as the societies with which they are linked evolve. Morality is not something immutable and eternal; rather, it is part of ‘the general process of social, political and intellectual life’ - part of the social consicousness - which is conditioned by the general mode of production of material life. It is no accident, but rather a functional requirement, that different forms of moral consciousness accompany different modes of production. Moreover, since all existing societies have been class societies, their moralities have been class moralities in the sense that they sustain and reflect the material relations that constitute the basis of the different forms of class rule.

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Karl Marx and the Geographies of the Present

Open Cultural Studies ◽

10.1515/culture-2018-0075 ◽

2018 ◽

Vol 2 (1) ◽

pp. 814-821

Author(s):

Paulina Aroch Fugellie

Keyword(s):

Karl Marx ◽

Digital Age ◽

Status Quo ◽

The Political ◽

Infinite Game ◽

Large Numbers ◽

The Status

Abstract The oversaturation of information that characterizes the “digital age” is not only a question of large numbers of competing discourses blurring meaning itself out, but also of a fundamental disassociation between words and their use, between the constative and the performative dimensions of language. Baudrillard has analysed how the mutability of signs in our society has rendered meaning meaningless, through an infinite game of simulacra and simulation that forecloses our understanding of reality rather than making it legible. Meanwhile, Sloterdijk and Žižek have approached the same problematic from a different angle, analysing how actions perform an ideological foreclosure that cannot be observed when analysing signs alone. What discourses say and what they actually do today is often contradictory and this contradiction fulfills an ideological function. This is especially troubling when discourses declare themselves to be counter-hegemonic yet actively participate in the reproduction of the status quo. In this context, it is pertinent to return to the work of Marx to reflect on and engage with his coherent articulation of words and their use, of words and actions, and of the intellectual and the political. The coherence of his discourse and praxis offers tools to think through, if not seek to transform, the alienated semiotic landscape of our times.

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Jenny

Technologies of Critique ◽

10.5422/fordham/9780823286744.003.0023 ◽

2020 ◽

pp. 62-65

Author(s):

Willy Thayer

Keyword(s):

Seventeenth Century ◽

Machine Tool ◽

Industrial Revolution ◽

Karl Marx ◽

Rene Descartes ◽

Labor Power ◽

The Status ◽

René Descartes ◽

Mode Of Production

This chapter looks at how Karl Marx figures the expanded circulation of capital as it spread around the planet in the becoming of the spinning Jenny, a complex machine-tool and the epitome of the Industrial Revolution. It highlights the power of the Jenny, such that Marx granted it the status of an event that reveals itself posthumously as the trace of the Industrial Revolution. The Jenny, a complex machine-tool, is a mechanism that executes functions that are analogous to those carried out by artisanal labor power that uses similar tools. The chapter also looks at how the Jenny broke out of the limits imposed by the working body-machine of fixed, endogenous, specialized terminals of the artisanal mode of production. As a mechanical body, the Jenny had already been dreamed of in the seventeenth century by René Descartes in his Treatise on Man, but which might best be referred to as a Treatise on Artificial Man.

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