Advanced Diploma in Time and Life Studies (Good)
1th Cohort | Virtual Modality
ACADEMIC COORDINATION
René Ramírez Gallegos (UNA/UNEMI, Argentina-Ecuador) and Guadalupe Valencia (UNAM, Mexico)
PROFESSORS
Guadalupe Valencia (UNAM, Mexico), René Ramírez Gallegos (UNA/UNEMI, Argentina-Ecuador), Alejandra González Bazúa (UNAM, Mexico), Raúl Contreras (UNAM, Mexico), Ana Grondona (University of Buenos Aires, Argentina), Esteban Morera (University of Tübingen, Germany), Gabriela Gallardo (University of Groningen/Autonomous University of Zacatecas, Netherlands/Mexico), Antonio Malo (University of Girona, Barcelona), Luciana Cadahia (University of Chile, Chile), Rodrigo Martín Iglesias (University of Buenos Aires, Argentina), Lucía Gallardo (GT CLACSO), Wolfgang Shäfner (UBA, Argentina/Humboldt University of Berlin, Germany), María del Socorro Coco Gutiérrez Magallanes (University of California, Santa Barbara, United States) and Sebastián Irigoyen (Université de Rennes 1, France) | Gustavo Serrano Padilla (UNAM, Mexico)
Virtual format | June to September 2024
¿“Time is money”Or is time life? Latin America and the Caribbean, through practices of creative social resistance and political struggles, have been contesting in recent decades destituent/constituent processes that propose projects of coexistence where the center of value is the good life, the sumak kawsay, the full life, the alli kawsayThe good life of its population and of nature. This implies an epistemic social shift that challenges the roots of neoliberalism, representative democracy, and its hegemonic civilizational project, following the fall of the Berlin Wall and the end of communist projects. Thus, in Latin America, after the dictatorships of the 70s and 80s, the dyad of liberal democracy and capitalism sought to configure a unitemporal sense of social life, history, and the future. There could be, at best, multiple pasts, but the civilizational project consisted of building a destiny with a single future time. The societal proposal of the good life involved deconstructing theoretical and methodological frameworks in accordance with social expectations, given that theories of justice and well-being did not allow for capturing its emancipatory essence. Within this framework, the epistemic challenge was to contest the meaning of social value by studying the order and meaning of time. If the (good) life is the social question posed by a general intellect (the people), then time would be its evaluator, “because to whom you give your time, you give your life,” and “whoever keeps your time keeps your life” (Ramírez, R. 2012, 2019, 2022). The central tenet of this framework proposed a theoretical, empirical, and ethical challenge to theories of value in the social sciences, moving from exchange value, use value, or labor value to the value of (good) life (human and non-human). If the key to critiquing capitalism is the revaluation of value, this diploma outlines guidelines for constructing a new theory of value.
Alongside the social and political processes experienced by the societies of Our America, a current of social thought has emerged in the region that focuses on time and social temporalities. Indeed, through interdisciplinary perspectives, these studies have reflected on the order and meaning of time as an epistemological framework for analyzing democracy, as well as economic, political, social, and cultural systems. To historicize the meaning of time is to contest the meaning of history, and to contest the meaning of history is to contest the future. Moreover, these epistemic frameworks go further. They investigate alternate history the future (understood as imagining new temporal orders) to contest social transformation today.
This advanced diploma seeks to highlight the epistemic social change that the region is experiencing and its impact on Latin American social thought, placing at the center of debate the studies of time and temporalities that have emerged in the region and that have accompanied the sense of social value that has emerged in the democratic struggles.
The advanced diploma highlights the extensive Latin American literature that has emerged in the region and that challenges the logic and sense of time that has shaped and continues to shape Western modernity in late capitalism. The epistemic debate entails a theoretical, methodological, and empirical discussion that challenges the single-temporal instrumental rationality of history.
The debate surrounding the future as a causal link between past and present history allows us to outline guidelines for designing emancipatory alternate futures that offer alternatives to the civilizational crisis the world is experiencing. This advanced diploma program takes the risk of exploring this possibility because the future urgently demands it.
It could be argued that following the structural theory of modernization and dependency that emerged in Latin America and the Caribbean, the region entered a profound crisis of thought. This course will attempt to demonstrate that the paradigm of buen vivir (good living) constitutes a new analytical framework that has emerged in the region, one that goes beyond developmentalist dependency theory by seeking to break with a cognitive matrix that prevents the conception of viable political processes of social emancipation for building an alternative modernity, or even for envisioning an alternative to modernity itself.
Is time money or is time life? This will be the question guiding the seminar's debate, which will highlight the civilizational dilemma facing humanity and ecosystems, reflecting on the political and epistemic disputes that have arisen in the region in recent decades. To address this, the seminar will use as its analytical framework the social studies of time and temporalities and the political socioecology of the good life, which investigate the ecosocial and power relations that shape a particular order of time.
The social logic of capitalism is the accumulation of capital. Therefore, through theoretical and methodological engineering in academia and the construction of particular forms of power relations at the social level, a specific ordering of societies is established. This social structuring stems from a specific temporal order where time is money because money is time, configured according to the acceleration of production (including labor), circulation, and consumption of goods and services that become capital for accumulation. From an academic perspective, this configuration of the common sense notion that “time is money” or “Time is money"It has relied on analytical frameworks - such as neoliberal economic utilitarianism - that allow for the exponential multiplication of such meaning."
In certain Latin American countries, during the first decades of the 21st century, the linear promises of progress and modernity embedded in the discourse and practices of development were challenged. Through processes of creative social resistance, both destituent and constituent, or through public policies promoted by certain governments, their societies proposed the construction of a society of Buen Vivir (Good Living), of Vida Plena (Full Life), of Sumak Kawsay (Good Living), of Alli Kauwsay (Good Living), or of living well. The postulates of moving from anthropocentrism to biocentrism; from colonial societies and states to the construction of plurinational and intercultural communities and institutions; from market economies to social and solidarity-based systems with plural economies; from patriarchalism to a feminist society; from a representative liberal democracy to one that is not limited to voting and builds a participatory, deliberative, and communitarian democracy (that is, a democratic life) challenge the theories, conceptual frameworks, methodological tools, and empirical evidence currently existing in the social sciences. At best, the compartmentalized approach to these issues prevents us from observing the magnitude of change proposed by social initiatives, and even worse, from supporting them in the struggle to implement them. From a Southern epistemology perspective, we could argue that bridging the gap between theories and methodologies that are either blind or deaf to reality, and a praxis lacking both theory and methodologies for its analysis, has hindered our ability to support and evaluate processes of social change in the region.
The premise of this course is that each historical period is distinguished by a particular way of ordering and experiencing time. It is impossible to build a new social order without modifying how we conceive of the order of time and temporal experiences. Within this framework, in contrast to the pecuniary economy, which uses money as the unit of social and economic analysis, social studies of time and the socioecology of good living propose "time" as the focal variable of analysis. These inter- and transdisciplinary approaches analyze how the processes of time distribution and the generation and appropriation of its meanings occur.
The prevailing social order dismantles and kills life by attempting to (fictionally) equate time with speed or acceleration (since the latter is the most effective instrument of capital accumulation). We could implicitly argue that the key to critiquing capitalism is, therefore, the revaluation of value. Faced with this theoretical and social construction of capitalist value, the seminar proposes that the utopia called the society of good living, sumak kawsayLiving life to the fullest, living a fulfilling life as proposed by a collective social intellect in democratic processes, demands and needs to be constructed from alternative hypothetical scenarios that configure other senses of value; that is, recovering the value of time as life, and not just any kind of life, but as a good life (Ramírez, 2012, 2019, and 2023). Based on the paradigm of good living, it is argued that this hypothetical scenario must be conceived within the framework of an approach to a different epistemic body, both theoretical and methodological, that accompanies the struggle to construct a society of good living itself, because only its achievement will imply the birth of a different social episteme. The diploma proposes that in the analysis of social time studies and the political socioecology of time (for the good life), theoretical and methodological instruments are being configured that allow us to analyze, evaluate (the distances and/or proximities) and suggest alternative courses of action to move towards the construction of the society of the good life, the one of sumak kawsayThe meaning of a full life. Why? Because time is life, and the quality of time (and its meaning) determines whether this life is good or not. This meaning is called into question from the very roots of the value that capitalism assigns to usurped, exploited, and alienated time, which becomes capital. In other words, the struggle over the meaning (objective and subjective; absolute and relative) of time is the struggle over the meaning of existence; that is, of life itself. This is why a different social order, such as the society of good living, needs a different temporal order, such as time for a good life.
Objective
To develop in students, within the framework of reflecting on the crisis of capitalism, democracy, and environmental sustainability that the world is experiencing, the capacity to understand the social/epistemic paradigm shift proposed in Latin America that constitutes the construction of the society of good living based on the analysis associated with the studies of time and social temporalities, and to lay the foundations for thinking—from creative resistance—about a alternate history theory that is not only critical but –above all– that allows us to devise emancipatory futures to contest social transformation in Our America.
Specific objectives
- To demonstrate the epistemic social change implied by the paradigm of the good life or sumak kawsay.
- To discuss epistemologically what the theoretical and methodological debates entail in the studies of social time from the perspective of Our America.
- Re-articulate the meaning of the time-life dyad within the framework of subaltern struggles for time and the diverse temporalities contested in the democracies of our region.
- Rethinking the time-space dyad from the defense of a biocentric theory that places nature/pachamama as a subject of rights.
- Studying the historical semantics of the future through specific exemplary moments experienced in the region.
- To propose guidelines for constructing a uchronian theory (new temporal orders) that allows for the design of emancipatory futures.
The Higher Diploma in Studies of Time and Life (Good) in Contemporary Latin American Social Thought is aimed at undergraduate and postgraduate students; teachers at all levels; activists and members of trade union organizations, social movements and political parties; public officials; members and managers of non-governmental organizations and professionals interested in the subject.
- Guadalupe Valencia (UNAM, Mexico)
- René Ramírez Gallegos (UNA/UNEMI, Argentina-Ecuador)
- Alejandra González Bazúa (UNAM, Mexico)
- Raúl Contreras (UNAM, Mexico)
- Ana Grondona (University of Buenos Aires, Argentina)
- Esteban Morera (University of Tübingen, Germany),
- Gabriela Gallardo (University of Groningen/Autonomous University of Zacatecas, Netherlands/Mexico)
- Antonio Malo (University of Girona, Barcelona)
- Luciana Cadahia (University of Chile, Chile)
- Rodrigo Martín Iglesias (University of Buenos Aires, Argentina)
- Lucía Gallardo (GT CLACSO)
- Wolfgang Shäfner (UBA, Argentina/Humboldt University of Berlin, Germany)
- María del Socorro Coco Gutiérrez Magallanes (University of California, Santa Barbara, United States)
- Sebastián Irigoyen (Université de Rennes 1, France)
- Gustavo Serrano Padilla (UNAM, Mexico)
The program consists of 5 modules of 3 weekly classes each, taught consecutively and linked together.
Total workload of 128 hours.
The modules that comprise the advanced diploma are:
Class 1: On the past-future and the social construction of time
Teacher: Guadalupe Valencia
Conceptual summary of the class
The first session presents the epistemological and political debate surrounding the dispute over history and the historicity of time, which entails the diverse ways in which tomorrow might be remembered, as well as the ways in which the past, brought into the present by memory, can serve to construct futures that are always in constant confrontation (the memories of the future and the future of memories). Based on this reflection, the social construction of time in social research is addressed from a Latin American perspective. The reflection on times and temporalities as objects of research is illustrated with examples of the temporal sense of "now" and its diminutives "ahorita-ahoritita-ahoritita" in Mexican culture.
Class 2: On Today: Modern Ethos and Baroque Ethos. Twists for a History of the Present from the Latin American South
Teacher: Ana Grondona
Conceptual summary of the class
Modernity, its promises, tensions, and discontents, as seen from the capitalist peripheries. To understand the debate within the political-epistemic dispute in the social sciences, the question is posed: “Our present? Whose present?” This leads to a conceptual analysis of contemporary history as the configuration of a modern genealogy, but reinterpreted through the baroque ethos of modernity to recover a perspective from the Global South. Thus, this session focuses on the shortcomings of “pluralist” or “alter-globalization” perspectives when faced with the question of the constitutive alterity of the “we” of the Enlightenment project. Latin American specificity and its global imprint: baroque and modernism as a dark side that allows us to dislocate the totality of fissures that Eurocentric perspectives project when imagining “modernity.” Epistemologically, the dispute could be summarized in the line from the band Sumo: “I’m right side up, you’re upside down.”
Class 3: On Value: Time and the Good Life as the Epistemic Vanguard of the Latin American General Intellect
Teacher: René Ramírez Gallegos
Conceptual summary of the class
“To whom you give your time, you give your life”; “whoever keeps your time, keeps your life”; and, “with whom you share your time (of struggles), you share/(build) your (destiny) of life(s).” These three statements encapsulate the heart of the struggle to construct an epistemology of the good life, a struggle that is shaping (always in the present continuous tense) a paradigmatic shift in Latin American social thought. This session presents the foundation of what has been termed the political socioecology of the good life (Ramírez, 2012; 2019; 2023) and its articulation of why time, or rather the times, for the good life can constitute an alternative unit of analysis to the hegemonic one (money), for contesting the meaning of a new theory of value for life and, consequently, a new sovereign and liberating political project. This paper will present a hypothesis on how the production of thought in the region is undergoing a paradigm shift, where the role of the intellectual/academic who generates the vanguard of ideas is changing to one where transformative ideas are generated by a general intellect in living processes of creative resistance. Amidst a hegemonic and civilizational crisis, Latin America and the Caribbean are experiencing destituent/constituent processes that, while potentially encompassing dystopian social projects, also offer clear glimpses of potentially emancipatory alternate-history scenarios.
Class 4: Good living and feminist democracy: the time of individual and community care in the grassroots recyclers of the city of Quito and the women of the Tzawata community, Napo, Ecuador.
Teacher: Gabriela Gallardo
Conceptual summary of the class
From Within the framework of decolonial feminist epistemology, this paper presents a critical debate on Buen Vivir (Good Living) studied from the democratic perspective of unpaid care work performed by racialized and impoverished subaltern women. The analysis focuses on the time of Indigenous and mestiza women recyclers in Ecuador, based on their time diaries. This perspective allows for an examination of the democratization of “objective” time and the meanings and feelings these women attribute to caring for their household members, their community, and nature itself.
Class 5: Social change in the humble dreams of everyday life: an anthropological study of time in the Mezquital Valley, Mexico.
Teacher: Raúl Contreras
Conceptual summary of the class
Based on an ethnographic approach developed between 2012 and 2019 in Otomi-Hñahñu indigenous communities of the Mezquital Valley, this session examines anthropological concerns regarding the temporality of migration and waiting. The session will address the multiple ways in which the uncertain time of migration is managed by communities of origin. Those who stay and those who leave both participate in the migratory project and its temporalities, engaging in concrete practices to manage absences and navigate waiting. The communities of the Mezquital Valley are currently communities in a state of waiting. This waiting, although marked by the chronopolitics of migration, nonetheless brings to the forefront the promise of the future and temporally orients migratory projects, building humble dreams of change. Through the anthropology of time, the "density" of the present time is analyzed, and the challenges of traditional anthropological methodologies are reflected upon, which have historically focused on studying cultures and societies as if they were static entities separate from the flow of time.
Class 6: Times of the South in the North: Times of Nepantla and the possibilities of creating another world: knowledge, resistance and transformations
Teacher: María del Socorro Coco Gutiérrez Magallanes
Conceptual summary of the class
Nepantla is a Nahuatl word meaning "in-between place." It names the liminal space, the threshold, the space of transition. On one hand, its origin lies in a series of records from the colonial period (Mexico) in the 16th century, a source from which it is understood and translated as a form of negotiation and resistance exercised by Indigenous peoples within and with the viceroyalty, between their spiritual and cultural practices and the evangelization to which they were subjected. On the other hand, Gloria Anzaldúa, among other Chicana thinkers, used this term in the late 20th and early 21st centuries in the United States to develop her theory and poetics of the border as an open (colonial) wound. She proposes and practices a praxis concerning the crossroads, the time of crisis, the wound, the time of illness, the Coatlicue state, the liminal space, and the process of resistance, change, and transformation. We consider this conception of Nepantla in relation to time as a NEPANTLA TIME. Right now, in this 21st century, Latin America, the Caribbean, Abya Yala, Aztlán on Tortuga Island, the planet itself is at a crossroads, a turning point, a state of change and transformation. We find ourselves in a profound civilizational crisis, marked by toxicity and deep conflict, and at the same time, we are also engaged in processes of global connections, exchanges, resistance, and transformation. In this session, given the themes of time that bring us together, we invite you to consider times of knowledge exchange, struggles, and transformations throughout our hemisphere, guided by this conception—or formulation—of time as Nepantla Times, based on the poetic proposal of Gloria Anzaldúa and Cherrie Moraga, and in dialogue with a constellation of authors, poets, artists, and thinkers who will help us expand our notions of time and perhaps imagine other possibilities and horizons of future temporalities.
Class 7: Geopolitics of extractivism and the rights of nature: the Yasuní ITT case.
Teacher: Lucía Gallardo
Conceptual summary of the class
Capitalist modernity has separated us from nature, causing a tear in the social, cultural, emotional, and cognitive fabric. Oil is an excellent example of how we have not only stopped relating to it in its "natural form," but have also deprived it of its status as nature. Oil has no intrinsic value; yet it has a price! In extractivism, oil serves only for the accumulation of capital and is considered a commodity. Its overexploitation is causing social decay, cultural destruction, and a constant redefinition of rights in favor of capital. With the proposal to not exploit or to pay for not producing in the case of Yasuní-ITT (Ecuador), we will see how non-production of oil allows for the reconstruction of a foundational and emancipatory political moment: the moment when communities decide how to relate to oil. Furthermore, with the social payment for not producing oil, communities transform a toxic asset into a social asset. To reclaim our relationship with oil as nature, we require new rationalities, new cognitive challenges such as the concept of living well, and ontological challenges that allow us to recognize nature's inherent dignity and reclaim our agency to liberate oil from the tyranny of capital. This session will focus the debate on the value of nature's life and, therefore, the inseparable relationship between time and space from a geopolitical perspective of centers and peripheries.
Class 8: Political ecology of time, the temporality of space and socio-environmental conflicts
Teacher: Antonio Malo
Conceptual summary of the class
This session explores time as a living expression. Within the epistemic context of Sumak Kawsay (Good Living) and the Andean worldview of Pachamama (Mother Earth), the relationship between time and space is discussed. As a complementary theoretical framework, we use the notion of societal metabolism, which comes from Ecological Economics as a post-normal and complex science. Time and space are the same entity for the Andean worldview. Pachamama, Mother Earth, encompasses both land and time. In this context, Pachamama is different from nature; it is a much deeper concept. This epistemic structure supports the proposal to use the Good Life time to evaluate economies. The session presents a methodological proposal that seeks to define a set of indicators to evaluate the Good Life time of wild ecosystems within the framework of centering value on the good life of ecosystems. The discussion is contextualized within the framework of socio-environmental conflicts over natural resources in the region with the greatest biodiversity in the world.
Class 9: From time as speed to time as space in digital capitalism: biocentric historical materialism as a superseding of the historical materialism of the industrial revolution.
Teachers: Wolfgang Shäfner and René Ramírez
Conceptual summary of the class:
This session presents the transition from industrial capitalism to what has been termed cognitive (financial) capitalism. Within the framework of studying virtuality as a space to be colonized in the capitalist transition, it reflects on the role that science and technological development have played in generating an economic and social system centered on acceleration (Rosa: 2014): time as speed. Overcoming the crisis of capitalism involves reclaiming time as (virtual) space, but without losing the essence of the pursuit of exponential acceleration to increase profit. Through critical analysis, a reconfiguration of science is proposed, in conjunction with the arts and humanities, to construct a biocentric historical materialism aligned with a temporality that guarantees the sustainability of the reproduction of life: of human beings and of nature. In this context, the session highlights the unsustainability of the physicality of virtual space and problematizes the need to rethink a change in the scientific paradigm that allows a return to the analog through the construction of productive systems of active materials (biomaterials).
Class 10: Risk and hope: the semantics of the future in Mexico 2018.
Teacher: Gustavo Serrano Padilla
Conceptual summary of the class
Thinking about the future is presented today as one of the fundamental challenges for the social sciences as a whole. The presence and emergence of this problem stems, in a sense, from the series of transformations, crises, and structural upheavals that have recently occurred in various parts of the world. Most often, the future has been subjected to various fatalistic diagnoses; discourses that focus on decline, catastrophe, or ruin are commonplace in many contemporary reflections within the social sciences. However, contrary to these diagnoses and predictions, the constellation of crises that shapes our present can—and must—be considered from different temporal perspectives. Like the god Janus who looked in both directions, the contemporary crisis must also allow for the possibility of proposing new horizons for the future, horizons that must necessarily be capable of challenging the hegemonic position surrounding decision-making and the political choices that will be made in the future. Contemporary Latin American political reality has witnessed numerous promises, projects, and discourses rooted in hope; however, it has also witnessed deviation, the danger of nothingness, and the distortion of the fundamental utopian projects that have sustained it. In this sense, the triad of hope, risk, and responsibility emerges as a conceptual framework that allows, in theoretical and political terms, a commitment to a new and, given our hopes, more humane future. Following a theoretical analysis, the session presents the discursive semantics surrounding the events of 2018 in Mexico.
Class 11: Populism from the temporality of the people: popular political communication in Gaitanism, Colombia.
Teacher:Esteban Morera
Conceptual summary of the class
The primary objective of this seminar session is to present a theoretical and methodological tool for understanding "the political" from the perspective of subaltern classes, focusing on the temporal dimensions of discourse. To this end, we will analyze the letters of a diverse group of industrial workers, peasants, single mothers, merchants, and small business owners who communicated with the Colombian political leader Jorge Eliécer Gaitán between 1930 and 1948. This session will explore how the study of temporalities offers an alternative way to analyze the political communication of popular sectors. By placing the subjectivities of these sectors at the center of the analysis, we will examine how they conceived of the political through a temporal lens.
Class 12: Horizons of the future in the past: A case study of the Special Period in Cuba.
Teacher: Alejandra González Basúa
Conceptual summary of the class
This session will share reflections on the temporal multiplicity of the past and its interpretation. We will focus on what happened in Cuba during the Special Period with the...The tension lies in discussing the multiple futures that shaped visions of the future during turbulent years. The “Special Period” designates an era of crisis that began with the dismantling and dissolution of countries in the socialist bloc and the deepening of the economic embargo imposed by the United States. Approaching the Special Period, understanding it, and reflecting on it collectively through the diverse futures projected at the time allows us to construct keys for interpretation and action in our contemporary world. The Special Period forms part of the collective memory of Latin America and the Caribbean, of our crises, debates, and resistance. In a time of crisis in shaping the future, it is fruitful to convene a reflection on multiple, diverse, and contradictory past-futures.
Class 13: Designing futures: pushing the boundaries of the impossible
Teacher: Rodrigo Martín Iglesias.
Conceptual summary of the class
Thinking about the future within our current conditions is a crucial task that involves rigorous reflection on the possible scenarios that can emerge from the contemporary world. In this sense, it is necessary to consider the challenges humanity will face in terms of inequality, injustice (social and environmental), and systemic oppression. But thinking about the future not only involves theoretical reflection, but also requires an active commitment to building that future. This means questioning and challenging the prevailing hegemony that influences the direction that future will take. This session proposes the hybrid use of artificial intelligence and other emerging technologies for the design, visualization, and collectivization of alternative futures. These work with diegetic prototypes of different scales that contribute to building verisimilitude and possibility in relation to horizons of expectations with an environmental, decolonial, and intersectional perspective, through the prospective and speculative approach of Futures Design.
Class 14: Unearthing the future to overcome internal colonialism: from the aristocratic Republic to the plebeian Republic
Teacher: Luciana Cadahia
Conceptual summary of the class
In this module, we propose to consider overcoming internal colonialism through a fresh reading of the concept of republicanism. To this end, we will explore a key 19th-century text from a contemporary perspective: the writings of Simón Rodríguez. We believe that these writings hold the key to understanding the tensions between oligarchic and plebeian republican projects. This will involve several steps. First, we will distance ourselves from decolonial theories and their rejection of republicanism. Second, we will establish a link between texts from the past and the utopias of the present. And third, we will ask ourselves whether the future of Latin America does not rest on the act of unearthing the future.
Class 15: Creative resistance and social uchronias for the good life in Latin America and the Caribbean
Teacher:René Ramírez Gallegos
Conceptual summary of the class
Resistance to neoliberalism, colonialism, patriarchalism, and anthropocentrism has shaped a creative social intellect that, in its practices, has generated social innovations allowing us to envision and design new emancipatory futures. Within this framework, the good life, the fulfilling life, and living well have emerged as paradigms seeking to become utopian social alternatives. Every new utopian social order entails a new, alternate-chronic temporal order. Therefore, the final session outlines theoretical guidelines concerning time and temporal ecologies to develop an alternate-chronic theory of the good life that allows us to imagine new possible futures by rethinking alternatives for revaluing what is valued. This articulation between praxis-theory-praxis (today) implies challenging traditional Western scientific causality (which is built on past data) and constructing an epistemology committed to social emancipation by seeking to explain history through the struggle over the meaning of the future (tomorrow) democratically imagined in destituent/constituent processes. That is, theory and methodology and their conceptual/empirical production as weapons of social transformation
| In one payment by 05/06 | In one payment after 05/06 | Payment in 3 installments | |
| CM Pleno | $185 | $240 | USD 315 (3 x USD 105) |
| CM Associate | $185 | $240 | USD 315 (3 x USD 105) |
| No link | $310 | $370 | USD 540 (3 x USD 180) |
To participate, it is essential that you register using the online form.
Upon completion of the registration process, you will receive a confirmation in your email.
Classes will begin in June and will conclude in September 2024.
All registered participants will receive the necessary instructions to access the classes, bibliography and discussion forums through the CLACSO Virtual Training Space.
Accessing and navigating the Virtual Learning Environment is very simple and user-friendly. In any case, a technical and academic support team will always be available to you.
Exceptional criteria: In exceptional cases, and within the first month of the start of the Advanced Diploma program, students may request to withdraw from the cohort and rejoin the following year. In all cases, the reasons for the request must be submitted in writing. After that period of time has elapsed since the start of the course, no requests will be accepted.
Money paid will only be refunded in cases where the organizing institutions decide to cancel the activity.
Payment can be made in one installment by credit card, bank deposit, or bank transfer. We also offer the option of paying in 3 installments.
Yes. There will be discounts for students belonging to CLACSO Member Centers and CLACSO Associated Centers, for CLACSO Associate Researchers, and for all those who pay within the discount period.
Queries: WhatsApp: +54 9 11 3880 – 1388
E-mail: [email protected]
