Suchergebnisse

Texto publicado por Ellen Meiksins Wood na revista Against the Current, em 2001, com introdução de um de seus editores, David Finkel. Em seu escrito, a historiadora e cientista política marxista aborda a questão do Eurocentrismo em sua relação com o capitalismo, estabelecendo críticas às recentes tentativas de autores em buscar combater a "arrogância cultural" europeia a partir de modelos explicativos que são, originalmente, expressões do próprio Eurocentrismo. Daí o título de seu artigo, Eurocentric Anti-Eurocentrism, em que Wood estabelece uma síntese de parte das reflexões de seu livro The origin of capitalism (1999) [A origem do capitalismo (2001)]. Seu principal argumento, em diálogo com os famosos debates sobre a transição do feudalismo para o capitalismo – em especial com o historiador Robert Brenner –, versa sobre como a dinâmica do sistema capitalista teria sido acionada a partir de relações de propriedade específicas no meio rural da Inglaterra. A proposta de Wood alerta para o perigo da naturalização do capitalismo e sua associação a um devir histórico inevitável para qualquer sociedade, europeia ou não; uma armadilha que enreda no Eurocentrismo mesmo aqueles que buscam criticá-lo, ao reproduzirem o seu principal fundamento: o capitalismo.

Formada em um viés eurocêntrico, a História, enquanto disciplina acadêmica passou por diversas adaptações e transformações, visando se construir como uma área do saber universalista e científica. Apesar de ainda estar longe deste objetivo, é perceptível que ela registrou avanços nesta direção, sobretudo, na segunda metade do século XX. Aqui, destacar-se-á, resumidamente, como os historiadores da África vêm colaborando com tal empreendimento, na busca de um olhar renovado sobre o continente e seus povos.

Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.

Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.

Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.

Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.

Editeur autorise diffusion de la version scané de l'article ; International audience ; The text sets out from a fourfold concept of Eurocentrism developed in postcolonial studies and global history. Against this backdrop, it traces the treatment of non-Western societies throughout Marx's work. His 1853 articles on India are shown to be Eurocentric in every respect. They are partially based on a travel narrative by François Bernier. Bernier's text is analyzed in some detail as one of Marx's sources. Marx's treatment of the 1857-59 Indian rebellions also displays Eurocentric features. His writings on British colonialism, in Ireland, however, begin to break with the Eurocentric mold. The Marxian critique of political economy, in contrast, teems with Orientalist motifs. Marx's late work is quite different in this respect: in the excerpts from his reading that he made from 1879 on, as well as in his discussions with the Russian Social Revolutionaries, he breaks with Eurocentrism. The development of Marx's thought shows that the hasty dismissal of him often observed in postcolonial studies is not carefully thought out. Yet the fact remains that Marxists who attempt to think global capitalism, historical progress and contingent development have something to learn from postcolonial studies.

En el texto aquí presente debato sobre la concepción de Europa a través del análisis de varios autores, entre otros De Sousa Santos, Ramón Grosfoguel y Aníbal Quijano. El estudio se divide en dos partes: en el primer apartado, me centro en la crítica de una Europa unificada como concepto, del mismo modo que la visión de Europa como centro del mundo y las fronteras que le son socialmente construidas. En el segundo apartado, realizo un análisis acerca de la relación de Europa con América Latina y África, poniendo en relieve el carácter colonial de dicha relación y las consecuencias epistemológicas y de cosmovisión que surgieron. Del mismo modo, reflexiono acerca del pensamiento abismal de De Sousa Santos como herramienta para cuestionar las formas de conocimiento que utilizamos y hemos heredado de la académica en el continente europeo. Finalmente, concluyo que el concepto de Europa ha sido forjado por las potencias económicas y coloniales del siglo XVII y XVIII a través de la historiografía de esos países. Del mismo modo, añado que la idea que tenemos actualmente de Europa sigue siendo utilizada como herramienta colonial para mantener la hegemonía del continente sobre los antiguos territorios colonizados.

José Ortega y Gasset ejerció una amplia, profunda y multifacética influencia en la cultura hispanoamericana, seguramente una de las más importantes que se pueden señalar por parte de intelectual europeo alguno en el siglo XX. Se trata de una influencia prolongada desde el punto de vista cronológico, puesto que se extiende desde su primera visita a Argentina en 1916 hasta nuestros propios días. Aun en 1985, el importante historiador mexicano Luis González publicó un libro de historia mexicana bajo el título La ronda de las generaciones, basándose en la teoría histórica de las generaciones de Ortega, y en cuyo prólogo le advertía al lector que si no aceptaba las premisas históricas del maestro español, no tenía sentido que continuara leyendo el libro.