Ss 427 Silverado Trucks For Sale

Burgos, our land, plays an important role in the life of Rafael Alberti, here published his first poems and Marian fervor here to develop this never resigned and that he inherited from his mother.

Here in Old Castile, in our province, Silos, in one of his visits Alberti passes the Monastery of Santo Domingo, where befriends Fray Justo Perez de Urbel, historian inisgne Burgos. There, the monks recited three sonnets of his "Triduum of dawn", and the Abbot is so impressed that, using an ancient authority, granted one hundred and fifty days of indulgence to anyone who's read or recite with devotion. Set what became say about this "Triduum" the famous Damaso Alonso: "I know that memory, I've said many times that of indulgences I win because at least several years will not fail to come to me well."

surprising to many people, their devotion to Mary. Still shaking the old walls of the building where a Holy Week in Seville in the late 70's and fully Communists Congress Andalusian Rafael Alberti takes the stand and in an extraordinary verses Costalero offered as to Marketplace of the Virgin of the Andalusian capital while called "Comrade" La Macarena in Seville.

I can only repeat what I said it once: It's great even when he does not want to be.

But same Alberti, when from his exile looks like in our land is condemned to death in 1970 is then wrote one of his most chilling poems while, in his own words, he thought of the mothers of these six young people sentenced to death by Franco in the "Proceso de Burgos."

The rapid spread the poem and the threatening tone, he arrived back at the hands of the then minister, Alfredo Sanchez Bella, who is said to have read it to Franco in the very Council of Ministers. CONVICTION

To: Izko, Uriarte, Larena, Gorostidi,

Onaindia, Dorronsoro. Sentenced to death in the "Process of Burgos

If death sentences

if you kill,

they will be the

six nails

of your box,

six nails in your life,

the last, if you kill them.

They will be the six nails,

the last of that Spain,

know only death,

sad Spain

that only exists in the world

when death speaks,

when only

for you hand up

to kill, for death

is the life of the Spain.

But mates or not,

your death is now at hand.

Already Dead, dead, dead

and at the top

in your coffin, six nails

the nail,

that stick forever.

Those sentenced to death were pardoned, were the last pardoned. A few years later did not have the same end, five young people.

Now we only have the indelible memory of the master , and never again to travel throughout the province, or know anyone like him to rewrite those delicious lines, and one day far away, beyond by 1925 ...

Peñaranda de Duero

Why I look so serious,
road?

Tordas have four mules, a horse
front
green hand cart, and the road

all for you,

road.

What more do you want?

conclude by referring to our dear friend, Atapuerqués, is a connoisseur of his work and linking Teacher Burgos Alberti. For him I knew moments of his life he did not know.

Magic Shaving Powder Pubic

Javier Siguenza: Approaches to critical discourse Bolívar Echeverría

Es gibt kein richtige Leben im falschen .
Theodor Adorno, Minima Moralia . (1)

... Baroque survival strategy was ... how
may not find the next "good" to "bad", but
unleash the "good" precisely in the middle of the "bad" .
Bolívar Echeverría, Back century. (2)

Raquel Serur

A revolutionary thinker

show that after the illusory stability of the real crisis lies an entire civilization, making this understandable and crisis therefore transformable contingent side show the apparent necessity of things, they were, among others, the virtues of Bolivar discursive Echeverría. Fierce critic of capitalist modernity, was unmistakably allied with the left, which did not prevent him taking it away to show the contradictions and paradoxes. Be left for him was a letterhead, but a constantly critical attitude. True to the maximum Benjamin, according to which the materialist historian's work is to pass the brush against the grain of the magnificence of history, came to the seventeenth century in Mexico and, contrary to the myth of the noble savage and the victimization of junior, showed how American Indians were also builders of their world and their history. And from a general critique of capitalist modernity, formed a theory he called the Quad ethos of modernity, to understand versions and dimensions of modernity in general, and Mexico and Latin America in particular, of its historical-political phenomena and manifestations of "cultural resistance ", as it is sometimes referred to the many expressions of what he called the baroque ethos . And while it did not intend to provide a model for an alternative to capitalism, a "socialism Baroque" as someone interpreted, since the baroque ethos has emerged with capitalism and would disappear with him, however, such expressions would seemed success stories of resistance and criticism that other ethos which he called realistic, which not only agrees, but asserts that capitalism is the best of all possible worlds. It also showed that in a time when the continuous praise to the omnipresence of the capital, fueled by the cynicism of postmodernism, been pressured to forget the idea of \u200b\u200brevolution, now more than ever this idea should be reconsidered beyond the mythical bias gave the same currency. In this sense, all his thinking seems to be directed to renew the revolutionary discourse by the criticism of existing reality, and thus arouse desire, and even more the need, taught by the historical experience of a different society, not postmodern, but post-capitalist. From there we can say emphatically Bolívar Echeverría, who was not only a critical intellectual, but a profoundly revolutionary thinker.

What is the source of conception Echeverría critical? What their contribution to critical discourse inaugurated by Marx? In this paper I propose three approaches to test a response to these issues. In the first part, Echeverría explore reading of Marx's work on critical discourse. In the second, his questioning the concept Eurocentric culture, and its problematic cultural dimension of social life. In the third and last part, I refer to his theory of quad ethos of modernity, and his concept of Baroque ethos . The central thesis is that what gives a great cohesion and unity to the diversity of their thoughts is the critical attitude.

I. Crisis and Critical

Today no one denies that we have engaged in an unprecedented crisis, not just regional (Mexico or Latin America), but global. Although to what seems to be no common agreement is what kind of crisis is it? Bolívar Echeverría answered that question in a radical way and noted that it is something more than an economic crisis, political or cultural, or a combination of all these. To him we are facing a whole civilization crisis of capitalist modernity, which he overcame and subdued the other possible currencies. In this sense, the attitude of Echeverría deal with that crisis was always critical. However, critics said in many ways. That's why the first question posed to us by reading their texts is: what is critical thinking Bolívar Echeverría? And how does your perspective with critical philosophical tradition?

writes Plato in his dialogue and Political Kritik on techne, ie, art and art criticism. In this dialogue, Plato provides a review of the politician and refers to science ( Epistemon ) it possesses. Science divides his time between practical science and cognitive science, and serves as an example the architect, which not only addresses the workers but judged on what they do. Here the proper function of criticism (Kritik ) Is the judge, to judge, discern ( krinein ). (3) From there, perhaps the general interpretation of the philosophy of ancient Greece the concept of criticism ( kritikos-κριτικός ) refers to the ability to judge things practical, but also about the beautiful, good, as fair or true.

Although it appears that it is not until the eighteenth century Europe when the concept of critical acquired its strongest features. In this century in motion a philosophical discussion about the origin of knowledge and appreciation of beauty, amid which arise aesthetics as an autonomous discipline of art history and art criticism. (4) In this century also opens the so-called critical period of philosophy, with the work of German philosopher Immanuel Kant and its three major criticisms. (5) Hence, for some historians of philosophy is also possible to call this century the century of criticism. (6)

Later, in the nineteenth century, the Young Hegelians make criticism of religion and the critique of Hegel's philosophy leitmotif in his philosophical. But one of those young men named Karl Marx, wrote that although the critique of religion is the premise of all criticism, however, criticism of heaven must become critical of the earth, the criticism of religion into the criticism of law and the criticism of theology into the criticism of politics. In this regard he writes: (7)

Der hat die Kritik an der Kette who dare zerpflückt Blumen, die nicht damit der Mensch phantasielose, Kette trostlose dress, sondern damit er die Kette abwerfe lebendige und die Blumen gap. (8)

In this passage the young Marx seems to announce, programmatically, which later developed in his work: a critique of capitalist modernity and the epistemological foundations on which to build their world historical, economic and political, and thus questioned the criticism that began enlightened reason, while the radical.

Bolívar Echeverría also part of this radical questioning of Enlightenment reason, as concrete historical forming is closely linked to modernity in general and capitalist modernity in particular. And for that, a discursive strategy builds all over his work, to address a common problem, I see it, could be presented in the following terms. Convinced that we are still in the civilizing project of modernity that emerge, and despite the deep crisis that crosses still in place, perhaps the question that accompanies all your reflection is what is modernity? And not stated in terms Kantians What is Enlightenment? but post what is this that in the seventeenth and eighteenth century began to be called modernity? What are your versions and dimensions?

So Echeverría's work can be understood as a whole strategy to unravel the enigma that raises the age modern. His strategy is a rich and complex critical discourse - to use the same common name coined to refer to the works of Marx, Adorno and Benjamin - who patiently builds over his work, and offers multiple paths for understanding the complexities of modernity, its inherent contradictions, and thus its historical forfeiture.

However, when speaking of civilization crisis Echeverría, refers to capitalist modernity can not develop without turning against the foundation that made it possible, namely that human work looking through the technical treatment natural abundance goods to satisfy needs, but the modern era, despite the enormous development of productive forces, rather than a society of abundance and happiness has led to a society of scarcity and unhappiness, which to meet those needs objectifies his humanity; and enhance the natural productivity at the same time destroys it. (9) The author's thesis of a thorough analysis of Marx's work and the theoretical and practical revolution that promotes, which in turn opened up a whole strand of thought in the twentieth century, with authors such as Rosa Luxemburg, Georg Lukács , Karl Korsch, Walter Benjamin, Theodor W. Adorno, Max Horkheimer and Jean Paul Sartre, to name just some of the thinkers took up throughout his work. But a careful reading of the problems it raised some authors who could be considered adverse to Marxism, as Friedrich Nietzsche and Martin Heidegger, as Michel Foucault or Gilles Delueze. On the other hand, a reading of anthropological structuralism and linguistics of the twentieth century. Hence the complexity of thought that establishes a critical dialogue between seemingly opposing trends, but seeks not merge them into a higher synthesis, but put them in power to think the diversity of the real and demystify, thereby, to modernity. This is one of the most important contributions to critical discourse Bolivar Echeverría.

With regard to Marxism, in his book Critical discourse Marx (10) defines discourse as fundamentally Marxist critic, also opens up a theme he explores in his later work, specifically the relationship of theory production and social reproduction of Marx, and their relationship to production and symbolic reproduction, in relation to the problem of defining culture. (11) Both reflections will serve the author of theoretical background to form his theory of quad ethos of modernity, which is central to his reflection on modernity in Latin America and its relationship with the baroque ethos - as discussed below. (12)

Echeverría The critical concept largely part of his reading of Marx's work, but unlike many writers of his generation, interpreted not as a complete and definitive, or as a doctrine contains within itself all the truths revealed, but it does affirm their fundamentally negative. This means that Marx's speech is not, nor is meant as something positive, that is, as a refinement or a bourgeois liberal reform discourse, whether in the field of political economy, in the field of culture or history, and even in the field of knowledge, but Marx's speech is necessarily negative, destructive about the liberal bourgeois ideology, and therefore, if you lose that criticality is nothing, or maybe as the automaton chess player who has been reduced to historical materialism of Marxism, social democracy and Bolshevism, he spoke of Walter Benjamin in his famous thesis on the concept history, a robot that has all the answers to the questions of opponents, but that occasionally it would make you ask some questions.

Echeverría raised against dogmatic Marxism by the need a renewal of his speech from two historical perspective. The first tells us that the twentieth century is part of one single catastrophe which is structurally inherent destructiveness of capitalist modernity. A destructive character whose most barbaric manifestation were the two world wars and the triumph of fascism in Europe, but also the triumph of state capitalism, which some stubbornly called communism and the triumph of liberalism. And if it is true that the existence of the left has given a sense, though negative, the senselessness of history in the twentieth century, to the extent that "the left has lived this story barbaric as the denial of other possible history, however, the triumph of the counterrevolution in the twentieth century also speaks of the failure of that same right. (13)

The second perspective concerns the paradox of the Communist Left in Latin America, which sees no contradiction in putting two discourses whose origins are not only different, but whose tendency and purpose are conflicting. The author refers to the liberal discourse and ordinary discourse. Are conflicting, as the communist discourse emerges as a radical questioning of the very foundations of the liberal bourgeois, and not only in the field of political economy, but also, and equally force, the same epistemological foundations upon which rests the liberal conception of the world. (14)

From this dual historical perspective, Echeverria proposed, secondly, the need to renew the Marxist theoretical discourse, and do, in my opinion, from the challenge that suggests the so-called "post-structuralism "nitzscheana and heidegeriana inspiration, particularly criticism of Michel Foucault to Marxism. (15) Such a challenge arises for Echeverría some key issues that could be formulated as follows: Is it possible to think about Marx's speech beyond the time it emerges and shaped his thinking, ie, the nineteenth century?, "beyond its scientistic pretensions or essentialist? and if so in what sense is it possible? Echeverría's response leaves no doubt that is possible, because far from being a corpus closed, finished, and petrified, the work of Marx is instead an "open work" in constant construction and renovation, as the historical development of capitalism not only more complex but is diversified, and therefore a knowledge of it is only possible if this trend continues in critical sense. Thus, we might recall the conclusion reached Foucault himself when he questions what it still links us to the picture? He answers the critical attitude. (16) Similarly Echeverría could ask what is it that we are still linked to the Marxist discourse? Your response is critical.

II. The modern nomos anomic existence

In critical discourse Marx, Bolívar Echeverría reflection on a passage from the German Ideology Marx and Engels, which is written the material domain the ruling class is also necessarily an ideological dominance, as the ideas of the ruling class are not only overwhelmingly dominant because they are imposed by the means at their disposal.

The ideological struggle and the ideological are facts - he writes - that occur first and decisive manner, in the deep area of \u200b\u200bthe language of real life, where the speech occurs, the "language itself", ie "consciousness and ideas." (17)

This passage seems to me essential reading Echeverría did the work of Marx, on the one hand, it outlines the argument that the ideological domain is a domain that traverses the entire social body, including the language of daily life, and secondly, because it opens with a whole field of research that addresses and deepen throughout their investigations into the language and culture from a materialist perspective. (18)

In definition of culture, Echeverria says the concept of culture is formed around the contradictory conviction that substance is a "spiritual" empty of content, without govern human life , however, is distinctive evidence of the human. For him, this notion is inconsistent at the core of the idea of \u200b\u200bculture in modern discourse, in which "the fullness - writing - appears as a guarantee of completeness, the abstract as an emblem of the concrete. " Thus, modernity, enemy of the magic and myths, creates its own myths, and appears as an "immense charm, a reality that is built around a magic word, the spirit .

This concept is contradictory because modernity was a "Copernican revolution" (Kant) on how to understand, explain and construct reality, a revolution whereby the human being is the foundation of knowledge, power economic and political. Hence the contradiction, said Echeverria, as this does not lead to modern discourse without the concept of spirit, but rather to strengthen it as a feature of the culture and Western civilization against the "natural peoples", devoid of spirit and culture. Hence, also, under this concept underlies an "ethnocentric" to consider the spiritual as a "thank God" given to a chosen culture: modern Christianity from the Reformation.

Echeverría takes away from this idealized concept of culture and addresses the problem of the definition of culture recalling the dispute that took place in the fifties between Jean-Paul Sartre and Claude Levi-Strauss. An argument that expresses a variant the ongoing conflict between the "Apollonian" and "Dionysian" (Nietzsche), between "nomos assertion in the constitution of human life" and "anomic emergence of ek-sistence " a conflict that also Echeverría addressed from the perspective on the linguistic bifacética constitution proposed by Saussure, that is, the life of the structure, language or code, on the one hand, and the activity of speech or language use, on the other.

Echeverría addressed the problem of defining culture in the discussion around facing each other are two views critical of the notion of spirit before that, as these two conceptions into question the role mystifying that such a notion within the project meets modern secular. In addition, both claiming the presence of freedom as a fundamental inherent physical, not metaphysical, of human life.

Now when Echeverría writes about culture does not refer to a function among others, but one dimension of the set of all, the social dimension of existence, its aspects and functions, ie the pervasiveness of cultural activity as an indispensable dimension of life social.

In support of this idea, establishing a Echeverría homology between social reproduction theory of Karl Marx and the process of linguistic communication Roman Jakobson argues, because he seems the most appropriate conceptual place for the construction of a theory of culture. This homology postulates the thesis that in the process of social reproduction not only involves a semiotic point, but between the process of social reproduction and the communication process is a substantial identity, namely that human beings by producing and consuming objects signs produced and consumed. Hence, hold that the proper and dominant of human life is that in social reproduction, production and consumption practical objects, necessarily implies a semiotic point. And this production / consumption of meanings is formed, at another level, a sui generis practicality purely semiotic. In this semiotic universe of dominates the political over the animal and it is there where Echeverria is the key to the characterization of culture.

From this perspective, Bolívar Echeverría culture characterizes as "self-critical when playing a particular human group, in particular historical circumstances, its uniqueness makes particular, is the dialectical moment of growing their identity. " (19) This definition of culture as self-critical culture of identity involves three critical moments in the idealist and ethnocentric culture of modern discourse.

First, against the conception that sees culture as a backup or preservation of community identity, and identifies culture and nation state, Echeverría conceived as growing self-critical cultural dimension of identity within a same community, but especially in the contact you have with others. In this sense, the cultural dimension also implies openness towards others.

Second, compared to a currency that tends to separate more and more the realm of the ordinary, targeted to the very productive, and the scope of the extraordinary, increasingly occupied by the culture industry, writes that culture as self-critical culture identity also means the constant emergence of the extraordinary in the ordinary level, two areas that even in the more technical and automated society can be completely separate.

Third, compared with a rigidly hierarchical society as modern, not only separate the intellectual from manual labor, but also separates popular culture of the "high culture, believes that there has always been a constant interplay between popular culture and high culture, to the extent that the border between them appears to be somewhat arbitrary, since in reality one needs the other .

However, the culture as a cloistered existence manifests itself in myriad ways in daily life, and therefore are also numerous opportunities it has to be done. These forms Echeverría classifies them into three schemes: the game, the art and the party. A common feature distinguishes these three schemes, it writes:

of persecution obsessive one experience cyclical, fundamental political experience of the cancellation and restoration of the sense of the world of life, destruction and reconstruction of the "naturalness" of humanity, namely the "need-contingent" its existence. (20)

Here another contribution of Bolívar Echeverría critical discourse, a critical characterization of culture, which in the midst of the oppressive necessity of truth brings up the contingent as establishing human.

III. Culture and barbarism

Existence in itself is breaking the cultural dimension, however, is constantly being subjected to the device civilization of modern capitalism. Hence, Echeverria says there is a crisis irreversible modern Western culture, commonly called "high culture", but which no compensation has led to the strengthening of the "low culture" or "popular culture" (Benjamin), but the submission of both a "cultural industry" (Adorno and Horkheimer). For him, this appears to be facing a catastrophic event: the "death of culture" and "replace it by production and consumption of leisure and entertainment events, scheduled for a society turned into mere spectator of his own destiny ...". (21)

Here, Echeverria assumed the radical questioning of Adorno and Horkheimer's Dialectic of Enlightenment , however it did not fall into pessimism and criticism raises another question from such a radical: is neo-barbarism of a cultural industry inevitable fate? Is there no evidence in everyday life that contradict this trend? For him, if the historical dynamics were only determined by the figure of capitalist modernity, effectively This target would be irreparable, because its "inherent tendency is to destroy the other and the self-destruction of humanity." (22) However, although the device dominates capitalist modernity, however, says:

Their strength is nothing other than his own creative force of society which it has when it operates according to its "natural" or reference to "use value" of the world of life-force that he can only deflect and deform. Would drown for him to suicide ... (23)

This ambivalence is, for Echeverria, the sign transient crisis we're in, that may well lead to total barbarism, but it appears the project of an alternative modernity, albeit still repressed. The crisis of culture would thus mean not only the sign of a neo-barbarism, but also the possible transit to a new beginning of civilization that is already in germ in the field of everyday life. In this regard he writes:

Looking for a redefinition of itself (culture) seems to be inserted into a circuit that connects differently with spontaneous culture that comes from everyday life, work and basic enjoyment of social life; a circuit is no longer vertical, discriminatory, as in all past history, but horizontally, "rhizomatic proliferation", inclusive. (24)

Indeed, for Echeverría modernity is not uniform or monolithic reality, but it coexist in countless different versions of herself, which certainly have been subjugated or forgotten by the existing currency but no longer present today. Hence, the theory postulates Quadruple ethos of modernity as a questioning of the belief that the existing world is the best of all possible worlds. According to this belief is a correspondence between the "spirit of capitalism" and "Protestant ethic" (Max Weber). Ie can not be a currency that is not capitalist, and therefore the only way to start the revolutionizing of the productive forces is one that outlines around the "Protestant ethic." The "Protestant ethic," writes the author, is "the individual technical self-repression and self-satisfaction productivist sublimated" own "the spirit of capitalism." The "Spirit of Capitalism, meanwhile, is a" structurally ambitious human behavior, rationalizing and progressive. "The meeting between" the spirit of capitalism "and" Protestant ethic "would, therefore, the necessary condition for the organization of life under the imperative of capital accumulation. (25)

But for Echeverria is a whole world building principle of social life, to what he calls historical ethos, that is, "a behavior that tries to make it unlivable livable, a species updating of a strategy to dissolve, and not to solve, a certain specific way of contradiction that constitutes the human condition. " (26) En otras palabras, la vida práctica en la vida moderna debe desarrollarse en un mundo cuya forma objetiva se encuentra estructurada en torno a la presencia dominante del hecho capitalista. Tal hecho alberga una contradicción, un “conflicto permanente --escribe-- entre tendencias contrapuestas de dos dinámicas simultáneas.” Se refiere a que, por una parte, la vida social es un proceso de trabajo y de disfrute, referido a “valores de uso”, por la otra, es también la reproducción de su riqueza, que bajo la forma capitalista, se expresa como un proceso de “valorización de valor abstracto”. El conflicto se da --escribe-- cuando una y otra vez, y sin cesar, “la primera es sacrificada the second and referred to it. "(27)

Now to Echeverría if it is true that capitalist reality is an inescapable historical fact, however, there are four ways of living under capitalism, each one of which involves a particular attitude to the aforesaid contradiction. These attitudes are conceptualized by him as ethos (28), ie, as forms of "internalized" capitalism in the spontaneity of everyday life. Four are, therefore, ethos of modernity: the realistic, romantic, classical and baroque.

The ethos realistic is characterized as an affirmative and militant attitude towards the process of recovery of value, and although she claims to be faithful to the way socio-natural, enhanced both quantitatively and qualitatively, in truth it does is suppress and distort it. For the realist ethos have a full identity, unitary and indivisible, including the development of productive forces and the valorization of value. This ethos is realistic , moreover, not only because it affirms the effectiveness of the existing world, but also because it says the "impossibility of an alternative world." (29)

The romantic ethos by Meanwhile, also confuses the two terms (between use value and exchange value), but in contrast to the first, it does not in favor of expanding value but use value. This is romantic ethos because for him the appreciation of the value is not just another way of carrying out the natural way.

As to classical ethos, it is perceived as something capitalist contradiction is offset by the positivity of the effective existence. The spontaneity of the capitalist reality for this ethos is seen as the result of a transcendent need. This ethos perceived negativity the course of things, but not committed against such a course, but fit so tragic comprehensive compliance world.

Finally, baroque ethos is not transcendent addition to the need of the capitalist made, but it is unacceptable and alien. In this regard Echeverría writes:

is an affirmation of the "natural" world of life that paradoxically part of the experience of that form as defeated and buried the capital devastating action.
This ethos intended to restore the specific qualities of wealth re-inventing reports or furtively as qualities of "second degree." (30)

To Echeverria, baroque ethos is like Bataille's idea of \u200b\u200beroticism is the adoption of life even in death. Thus the baroque ethos can be understood as a form that allows the destruction of the living quality by making capitalism creating another dimension of quality, challenging and imaginative. And while baroque ethos, he says, does not eliminate "the inherent contradiction in the world of life in capitalist modernity," nor denies it, but recognizes it as inevitable, however refuses to accept it. (31)

These four ethos Echeverria correspond to different successive impulses of modernity: the Nordic, the Central, Western and Mediterranean, respectively. Each of these versions of the modern form ethos of contemporary social life, although none of these four strategies can be civilizing in isolation or exclusive, but are interacting with them, but always prevail one over the other. In fact, it is realistic ethos that has come to play the dominant role over others, which organizes its combination with the other and forces to lead him to become manifest. The ethos realistic scheme corresponds to a civilization that requires and enforces the use of the "Protestant ethic" and that part of the Christian mystification to translate the demands of capitalist productivity to the level of individual self-disciplined technique, capitalist productivity and at the bank of the butcher slaughters the value in use constantly - and thus, individuals and peoples - to the benefit of the appreciation of value.

Moreover, the baroque ethos for the author, which is generated and developed in various social and historical circumstances, is an ordering principle the world of life, but not the core of any identity, but rather is the stakes that the actual life of society affirms its cultural uniqueness. This baroque ethos has had a peculiar attachment and development in Mexico and Latin America, although the author is not using this concept of folkloric noun or the "Latin" as "baroque" or "magical realist", which would mean passively accept the old descriptions of the speech of the other forms of modern ethos, which relegates the pre-modern to the baroque ethos . It is rather to understand the uniqueness of a process socio-cultural in a specific time, but on condition that, as recommended by Walter Benjamin, the critical eye turns against the historical continuity from the brush against the grain of the magnificence of history.

From this perspective, the particularity of baroque ethos Echeverría can be illustrated for the American history of Spain from the seventeenth and eighteenth centuries. (32) First, because the baroque mode modern ethos prevailed with particular force in this society built on the almost total destruction of American civilization, on the other, because the long dominance of the Baroque ethos first open and then underground, in these societies have allowed the creation of new forms. Indeed, in the early seventeenth century, American Spain was the scene of two different historical periods in which its people were the protagonists of two plays: one in decline, the conquest and evangelization, and another beginning: civilizational and cultural miscegenation.

But it is also true that, between the Indian and English civilization - Echeverria said - there was a huge and radical amazement, he did not recognize homogeneous areas, or bridges of any kind that could unify. Hence, the coexistence of English and the Indians were a constant boycott. But the conditions of the population in the U.S. Spain opened the possibility of accepting a reciprocal relationship with the indigenous population and African.

What were the circumstances? The dream of the sixteenth century - writes Echeverría - a Europe in America had ended. Spain had lost all interest in the transatlantic area. The scheme European civilization in America could no longer meet their reproductive cycle that was organic and permanent contact with the metropolis. But not only the European civilization was fading, but also, and perhaps faster, indigenous civilizations, political and religious whose presence had been virtually annihilated by the barbarism of the conquest. These civilizations, therefore, were unable to replace the European civilization. Hence, there was the threat of the disappearance of both, leading to join both the "natural" as the English to the danger of a new barbarism.

However, Echeverría also raised that, despite the crisis was going through the scheme European civilization was the only one that allowed the organization of social life; the other, the "natural", although it had not been completely destroyed or replaced, was no longer able to challenge the supremacy, however, if he accepted the European civilization as a guarantee scheme of social life, it did not passively, but who came to his aid, was confused with him and reconstituted in order to remain current threat.

So the "fusion" of cultural forms appeared - according to Echeverría - as a strategy of "survival" as the affirmation of life after death. His stage was the city life, there where indigenous and African cohabited with the English. The strategy of survival, or resistance, passed not only by the acceptance of the construction of the world brought by the conquistadors, but by their defense, often without the cooperation of the rulers, and yet even against him.

However, it should be noted that when speaking of miscegenation Echeverría not figure refers to the chemical or biological which is often commonly associated, but rather refers to the process semiotic under which could be thought of as codigofagía :

The subcodificaciones or singular configurations specific code and the human seem to have no other way to coexist with each other than to devour one another, the striking destructively in the center symbolizing establishing the front and having appropriate and integrate itself subjecting themselves to a fundamental change, the remains are still alive to it later. (33)

In this regard, according to Echeverria, the baroque is made manifest in Latin America not only in his works of art or literary works, but especially in his use of language in the forms of politics and everyday life. Thus, citing Sarduy, we could say, baroque behavior means "threatening, try and parody the bourgeois economy, based on the administration of property stingy in its center and foundation: the space of signs, language, symbolic support of society, ensuring its operation, its communication. " (34) Indeed, baroque ethos is, according to Echeverria, the affirmation of the concrete embodiment of "use value" which ends in a reconstruction of this embodiment, is a strategy that grudgingly accepts the laws of commodity circulation, to which this embodiment is sacrificed, but does so while also disagreed with and submits them to a set of transgressions that the rework.

A final consideration. As I tried to show the rich and complex diversity of reflections of Bolívar Echeverría is common: the critical work. A critique of capitalist modernity, his idealized concept of culture and their conceptions of historical and cultural phenomena. In this sense, although it is true, as Adorno said, "there is no right living in the false", however, Echeverria shows how even amidst the false, constantly bursts of human existence, refuses to be reduced a mere object in the production process commercial transgresses and subverts, through a baroque attitude to how realistic modern ethos, and makes it through play, art and celebration, typical of the cultural dimension, but also by the critical work that Bolívar Echeverría cultivated with great skill.

NOTES

1. "There is no right living in falsehood." Theodor W. Adorno, Minima Moralia . Aus dem Leben beschädigten reflect , Suhrkamp Verlag, Frankfurt am Main, 2001, p. 59.

2. Echeverría, Bolívar, Back century, Era, Mexico, 2006, p. 165.

3. Plato Political , Dialogues V , Gredos, Madrid, 2000, pp. 489-294.

4. Muzzle, Valeriano, "Origins of modern aesthetics," History of aesthetic ideas and theories of contemporary art. I. Raft of the Medusa , Visor, Madrid, 2000.

5. I refer of course to: Critique of Pure Reason (1781), Critique of Practical Reason (1788), and criticism of the faculty of judging (Urteilskraft) (1790). It is no coincidence the noun 'Critique' as the common name of these three works.

6. See Cassirer, Ernst, Philosophy of illustration, FCE, Mexico, 1997. Especially pp. 304-393.

7. View: Zur Kritik der Hegelschen Rechtsphilosophie . 1843/44. English version: For a Critique of Hegel's Philosophy of Right , there are several editions in Castilian.

8. "Critics have defoliated the imaginary flowers from the chains, not the man wear his chains without fantasy or consolation, but to throw their chains and take the flowers alive. "Here the imaginary flowers means religious self-alienation, while the chains of alienation from the real world. (The translation is mine).

9. See Echeverría, Bolívar, "El ethos barroco" in Modernity, cultural mestizaje, baroque ethos , UNAM / The tightrope, Mexico, 1994. A reworked version of this text of the Baroque Modernity , Era, Mexico, 1997.

10. Echeverría, Bolívar, critical discourse Marx, Era, Mexico, 1986.

11. This was the subject of his course "Introduction to the Philosophy of Culture" conducted between 1981-1982 in the Faculty of Philosophy and Letters, UNAM, to be published years later under the title Defining culture , Ithaca, Mexico, 2001. Recently reissued by the FCE.

12. This issue is exposed in the first essay, "The Baroque ethos" in Modernity, cultural mestizaje, baroque ethos. Later troubled and complex in relation to other fields of knowledge in his book The modern baroque. It is worth mentioning here that Echeverría established a very productive dialog with authors like Sarduy, Lezama Lima and Carlos Rincón, to approach the issue of the baroque from a Latin American perspective, but richer in previous investigations.

13. See Echeverría, Bolívar, "Presentation" to critical discourse Marx.

14. Cf Echeverría, Bolívar, "the materialism of the Sea" in Idem.

15. Foucault's criticism was directed more toward a certain kind of Marxism, particularly the French Communist Party, or of Soviet Marxism, that the theoretical apparatus Marx, as shown in the text What is critical? , where Foucault establishes an affinity between his theoretical discourse and the Critical Theory of the Frankfurt School, which as is known, was attentive readers of Marx.

16. See Foucault, Michel, "What is Enlightenment?" In Main Works, Vol III, Polity Press, Madrid, 1999, pp. 335-352.

17. Echeverría, Bolívar, critical discourse Marx, p. 41.

18. "Materialism" is a critical concept, not a philosophical or political doctrine. And in this sense it expresses Echeverría in his reading of Marx that comment, in his own work and criticism of the idealistic conception of culture that does. On this concept in Marx's work see: The German Ideology. I. Feuerbach, opposed to the idealistic and materialistic. In the critical work of Echeverria, two perspectives, in addition to the critique of political economy was framed to address the problems posed by modernity: a cultural philosophy that developed in their courses on 'Problems of Philosophy of Culture', and the other historical-philosophical, which develops in his book The modernity of the baroque .

19. Echeverría, Bolívar, Definition of Culture, p. 187

20. Ibid., P. 200.

21. Echeverría, Bolívar, Back century, p. 17.

22. Idem.

23. Ibid., Pp. 17-18

24. Idem.

25. See Echeverría, Bolívar, The baroque modernity.

26. "Ethos Baroque" in Modernity, mestizaje cultural ethos Baroque, p. 19.

27. The contradiction that Marx wrote in his capital, Echeverría serves to analyze phenomena of another order, as the socio-cultural behavior of social life we \u200b\u200bare seeing.

28. The term ethos has a double meaning referred to a defense or passive, in the sense of dwelling, clothing or shelter, and a resource or asset offensive, weapon. "Joint the concept of" use, custom or automatic ortamiento comp ... with the concept of character, personality or way of being. " See Modernity, cultural mestizaje, ethos Baroque , p. 18.

29. Ibid., P. 20.

30. Ibid., P. 21 and 22.

31. Ibid., P. 21.

32. And before we can find expressions of this singularity, when, for example, Indians in Mexico in the sixteenth century, not as I thought Creole Edmundo O'Gorman, became the Catholic rite of the Virgin Mary in Guadalupe ritual. (See: "The Guadalupe and the baroque ethos in America," in whiteness and modernity , Era, Mexico, 2010. Or even earlier, in the figure of Malinche, the only interpreter of two linguistic codes different, which makes up a third, the strategy of cultural mix, to make credible the illusion of communication. (See, "Malinche, the language" in The modernity of the baroque ).

33. Echeverría, Bolívar, Modernity, cultural mestizaje, baroque ethos , p. 32.

34. Quoted in Echeverría, Bolívar, The modernity of the baroque , p. 17. Sarduy text is: Baroque , South America, Buenos Aires, 1974.

Source: Rebellion (21-02-2011)

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Memories of Seville. Letter to my friend Nicolas

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had to be, dear Nicholas, one night summer for many years, I know, no matter the exact date. It was in the bar under your house and very close to mine. We did not know of anything, I just arrived in Sevilla and was very confused. They were among those first-night in which with a glass of wine, you go by the summary of the day without more and get started thinking about tomorrow and the adventure of Seville which I had embarked.

A bit far from where I was, is true that I noticed and do not know the reason, a man, or "Plant" I can not remember if I read or watched TV. He was alone at the time and I more than one, all you remember Nicholas? I said something I do not know what, but we were led to start a conversation about a thousand and one track.

I learned much of what told me, I confess, I had then heard yet ready to fully understand the Andalusian cheerfully practices. I think I told you, but when night when I called home said he had met a very nice person and that he believed was a civil engineer and end was you were pharmacist and engineer was your nephew also told me about. That hearing is called torpor. Pure anecdote.

We were seeing more days and was expanding our friendship, you were showing me your friends and my circle widened, because I have to confess that all the people I know in Seville, except for work and from which I have also dear friends, you met him.

You were generous with your friendship, sincere, offered me yours as mine and now we can both proudly say that we are close friends.

But it would be unfair not to acknowledge that behind you, or rather by your side, there is a great woman who befriended me also that I admire and respect deeply. Thanks for everything, Concha.

But ... ever and more than one too, sounded rough in our friendship and we are angry Remember? but the next day we were looking for without telling us anything, it was not necessary, everything back to the way before.

But any good friendship also has its negative side and the truth that I suffered, I suffered and suffer with resignation Franciscan Nicholas are: Sevilla! You miss the feeling every day with pride, Nicholas, which is one of the most important things that can be in this life, which is nothing to be: BETICA!, Love and feel at Real Betis The pride of Seville. So let alone Macarena Jesus del Gran Poder, Sevilla Lord, are you ... Sevilla and Betis. What are we going to do, the friendship is over these things. Wear as I can, despite the heavy cross of the distance that now separates our destinations, but very often together again in our pleasant talks via telephone.

I will never forget, no, the day I "cazaste" at the Cathedral of Seville "hearing Mass" (I, I go around saying I'm an atheist) on the feast of San Fernando, the employer. I tell another day, another day I return to writing and kept talking and continue to remind our , entertaining and intimate gatherings in the warm night nights in Seville. Sure you do, I think also that we need to do.

A big hug.

Bye Concha.

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A veces hay co mentarios que merecen la pena ser reproducidos y en esta ocasión así lo creo La autora del mismo es: Ángeles García Pórtela; ni que decir tiene que I do so if any of you not know how I was going to my until yesterday. It seems interesting fully agree with the content of their correct analysis.

Literally:

"Suppose the president of Egypt had died just a month before being deposed. Much of the Heads of State of the Earth would go to the funeral, would national mourning, the pictures found in shops in the country would have a black tie, the people would long queues to pay their last goodbye.

Televisions pain would show images of ordinary people, journalists and politicians would rush to write and tell stories that highlight its human quality, had died within the Socialist International and, of course, unaware of their huge accumulated capital, the bards sing their achievement to achieve 30 years of peace and social stability, would appear lots of articles about the future uncertain and dangerous to be opened in the country before the succession.

Now, however, concerns around the world to him as a dictator, probably to expropriate the property and can be tried. That is, his sin is not what he did, but have sido derrocado. De locos, ¿no?»

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Alain Badiou: A report of the riots in general and Tunisia in particular *

Today I will speak about the riots in Tunisia. We will not turn the theme of this year's seminar - What does "change the world?" - An expression which I have indicated equivocal nature.

If we mean by "disturbances" acting in the streets of people who want to achieve the overthrow of the government through violence of varying degrees, we must first note the rarity of these disorders in Tunisia were victorious. There was a regime that for 23 years seemed strong and yet it was overthrown by a popular action to retroactively immediately established its nature "weakest link."

Why is it necessary to analyze this phenomenon, when we could limit ourselves to rejoice? Because it blunts some concern related to the binding of the satisfaction of which character, say consensual, it should be noted despite the illegality inherent in these events. Today is not easy to say: "I like Ben Ali and I am sorry you had to give up power." If we find ourselves in an awkward position. For that reason we must pay a tribute to the Minister Alliot-Marie, who lamented having delayed in providing "skills" of the police forces of France in the service of Ben Ali, saying out loud what his colleagues thought to himself. Sarkozy Beside him is a hypocrite and a coward, like all those, on both the right and the left, which only weeks ago were pleased to have Ben Ali in a solid wall against Islam and an excellent student of the West and today are compelled, by a consensus of opinion, to pretend that they are happy leaving with their tails between their legs.

repeat: a government overthrown by popular violence (and especially youth, who was the spearhead) is a rare phenomenon for which, if we find a similar precedent, it takes back thirty years, namely the Iranian revolution of 1979 [1]. Thirty years during which the prevailing conviction that such phenomena were no longer possible. It is, in particular, which proclaimed the thesis known as "end of history." This thesis is clearly not meant it would not happen any more. "End of history" meant "to historical events" to which the organization could be put back into the game thanks to a moment in which, as Trotsky said, "the masses make their appearance in history. " The normal course of things was the alliance of the market economy and parliamentary democracy, an alliance that was the only sustainable standard of general subjectivity. That is the meaning of the term "globalization": the subjective world turned into subjectivity. Which, moreover, is not inconsistent with punitive wars (Iraq, Afghanistan), civil wars (in the degraded African States), the repression of the Palestinian Intifada etc. Thus, the most fascinating developments in Tunisia is its history, the demonstration of an intact ability to create new forms of collective organization.

The set consists of the market economy and parliamentary democracy, viewed as an insuperable, I propose naming it: "West", on the other hand, is as he calls himself. Among other names circulating, we can say 'international community', 'civilization' (where it conflicts, as appropriate, to various forms of barbarism, see the word "clash of civilizations"), "Western powers" ... I remember that more than thirty years the only group that consistently claimed this name - "West" - was a small fascist group with reinforcing bars iron (with whom I had a crash in my youth). That one word can change so dramatically respect can only mean that the world itself changed. The world no longer has the same significance.

Are we in a time of riots?

would think so seeing the recent events in Greece, Iceland, England, Thailand (the Red Shirts), the food riots in Africa or major revolts in China. In France itself is a kind of pre-revolutionary power, through phenomena such as factory occupations, the people are on the verge of accepting revolt.

To put there, of course, the systemic crisis of capitalism that appeared about 2 or 3 years (which is far from over) with its succession of social stagnation, poverty, and the growing sense that the system is not feasible or as great as they said, the emptiness of political systems has become evident and justifiable only as servants of the economic system (the episode of "saving the banks" was particularly demonstrative), which contributes greatly to deprive them of credibility. In the same period, precisely because they are the agents of the system's survival, States took action dramatically reactionary sectors (railways, post offices, schools, hospitals ...).

I would like to place these phenomena within the framework of a historical period. I think that the conditions for the disturbances appear in periods "between intervals." What is a period "between intervals?" A sequence in which the revolutionary logic is clarified and in which it is explicitly presented as an alternative, followed by a period "between intervals" in which the revolutionary idea is disabled and there is still no substitute other than where they do not has built an alternative arrangement. It is during these periods when the reactionaries can say, precisely because the alternative is weakened, that things have returned to their natural course. It is typically what happened in 1815 with the restorers of the Santa-Alliance. In periods "between intervals' are disgruntled but are not structured, they can not draw its strength from a shared idea. Its strength is essentially negative ("you go"). For that reason, how to act in a collective mass for a period "between intervals' are the disturbances. Take the 1820-1850 period: it was a great period of riots (1830, 1848, " Révolté des Canuts [industrial revolt Silk, n. t.] de Lyon ...), but was not in vain, on the contrary, was very fruitful though invisibly. From this period came the great global policy guidelines structured the next century. Marx said it best: "the French labor movement was one of the sources of his thought (along with German philosophy, English political economy)."

What is the endpoint of the riots?

The characteristic problem of the riots, as elements that question the power of the state, exposing the state to political change (the possibility that sink), but the rioting is not the change: what will happen in the state is not expected before the riots. Is the main difference with a revolution that aims, in itself, an alternative. This is the reason why, in all ages, revolutionaries complain that the new regime is the same as before (we have the prototype after the fall of Napoleon III with the Constitution, Sept. 4, a system formed by the political staff of the former regime). They said the party, as the concept was created by the RSDLP (Russian Social Democratic Labour Party, ed t) and then by the Bolsheviks, is a structure specifically suitable to establish itself as an alternative to the established power. When the figure of the disturbances becomes a political figure, ie when it has political staff you need and need not resort to the "old political horse", then you can announce the end of the period "between intervals' .

revolt back to Tunisia, is likely to continue-fragment-to proclaim that the power model to be installed is so disconnected from the popular movement that is not accepted. So what criteria can assess the disturbances? Firstly there should be some empathizing with them, absolutely necessary condition. Is the recognition of negative capability, the disgraced power sinks, at least their symbols. But what is said? The Western press has already replied saying that there is expressing a desire of the West. What we can say is that it is a desire for freedom and that this desire is, indisputably, a legitimate desire against a regime as despotic and corrupt as that of Ben Ali. Why this desire as such is a desire of the West is more doubtful.

should be remembered that the West as a power so far has given no evidence that any worry about how to organize freedom in places where it operates. What counts for the West is: "Are they with us or not?", Giving the term "be with us" the meaning of belonging to a market economy, if necessary in conjunction with a police counter. The "friendly countries" such as Egypt and Pakistan also are despotic and corrupt as it was Ben Ali's Tunisia, but did not hear much about this matter which appeared on the occasion of the events in Tunisia, as ardent defenders of freedom.

How to define a movement that can be reduced to a "desire of the West"? Could say, and this definition can be applied to any country, it is a movement that embodied in the figure of a riot "antidéspota" negative power which takes the form of popular mass and which has no affirmative power rules those prevailing in the West. A popular movement that responds to this definition has many chances to run out in the elections and there is no reason to originate another political perspective. I think the end of a process we will have witnessed such a phenomenon of western inclusion. What Western media tells us is that this phenomenon is the inevitable departure of the process of the riots, in this case Tunisia.

If it is true, as Marx predicted that the realization space of emancipatory ideas is the world space (which, incidentally, was not the case of revolutions of the twentieth century), including a phenomenon of Western not be considered a real change. What would be a real change would be a departure from the West, a "desoccidentalización" and it would take the form of an exclusion. Fantasy, I say, but it is just a typical fantasy of a period "between intervals' as we are living.

If there was a different development in the evolution towards including Western What could verify this? Here you can not give any formal response. We can simply say that there is nothing to expect from the analysis of the state process itself which necessarily long and difficult, will eventually lead to elections. What is needed is a patient and thorough research among people in search of what, at the end of an inevitable division process (because there are always two who have the truth, not one), will be led by a part of the movement: those already announced. Do not be chosen that are not soluble in western inclusion. If you are among those announced, they are easily recognized. It is with the status of these new advertised as can imagine a process of organizing collective action.

To conclude, we return to empathy. The Tunisian education events, the minimum lesson is that what seems a foolproof stability may end up sinking. And this, it gives pleasure, even a lot of pleasure.

NOTE:

[1] The fall of communist regimes in Eastern Europe last twenty years is not comparable. This drop was carried out with the consent of the USSR, symbolized by the meeting between East German leader Honecker and their guardians Russians when Honecker asked permission (which was required to ask) to fire on the crowd refused. The change of the communist power structure was carried out with the same "apparatchiks" were installed in power on the ruins of the system they themselves had led to the implosion.

Daniel Fisher * Transcript of Alain Badiou seminar at the Ecole Normale Superieure in Paris on January 19, 2011.

Source: Tunisia Watch

Translated to Rebellion (12-02-2011) by Jorge Aldana and reviewed by Caty R.

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General Yagüe de Burgos.

Occasionally I have to pass medical consultation a particular specialty in the Private Health Insurance General Yagüe Burgos of public health de Castilla y lion.

This week has been. The last time I drew attention, dirty, dirty he was from the entrances, the entrance and the plant where he had to pass review. Naturally, the walls are now a little chipped, with more lack of paint, the seats of the waiting room would be almost impossible to remember if there was any that is not broken. As seats are plastic lined that cheap sticking to her ass in the summer months, be seen by all sites sponge within. But the story does not end.

I continue after This full stop and I have to mention several other things. The following is now and for the first time since I go to that center, it smells bad. I do not know why but in an unpleasant smell and as with the smell, a few minutes, our noses become accustomed to them. The next chapter is the doctor's office. The door full of faults paint gives it a shabby and the walls of the office with the same sense of dirt and neglect. Everything dirty, all unfortunate, total abandonment.

nothing new but this time worse than before. But the last straw the highs and never thought to see in a doctor's "serious" was seeing a clearly identified as a Romanian lady, going from seat to seat asking for money for that operation do not know any of their children. With its distinctive appearance, with their lineup and their whining beggars in that language more and more known in Spain, without anyone saying anything. Health personnel passed through it, workers of the center, all with their usual robes and none said anything. She never stopped asking for money with that soniquete unbearable, I guess that would plant to another and then another and clear "to what will be asked on the street? Best is there heated and sheltered from the rain.

downright Third World ideology in the complex care of Burgos "General Yagüe Estate"

The standard medical treatment, not to object to anything, well, something other, correct and professional at the end is important, but as an inseparable whole.

leave for another day the terrible and bad manners of the doctors when you cater and that is leave three or four times Pora crap to your address. It seems to me fatal as I also seems that these days there are still medical personnel from no more consultation giving others a simple knock on the door while your hand is already opening it and entering. It is disrespectful to the patient and that's unspeakable, only fault lies with the medical .

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BIOGRAPHY OF FRANCIS I. MADERO

Biography Summary

Francisco Ignacio Madero (1873-1913)

Finance Born in the tabernacle in Parras, Coahuila on October 30, 1873, his parents were Francisco Madero and Mercedes González , a family that was engaged in agriculture. He studied at the Jesuit college of San Juan Nepomuceno (Saltillo), then in 1886 he studied commerce at Saint Mary's College in the United States and later went to Paris to study at the Liceo de Versailles and the Ecole des Hautes Etudes Commerciales, soon to go to California to study at the Department of Agriculture, University of California.

In 1893 back to Coahuila, and is responsible for managing one of the estates of his father. And in 1904 he founded the Independent Democratic Party, which opposed the reelection of the governor of Coahuila Miguel Cardenas.

In 1908, Madero published his book The Presidential Succession in 1910, where he defended political freedom and the need to form a political party to participate in elections for president of the republic in 1910.

Based on his book, created in 1909 the National Party Antireeleccionista, and named a candidate for the presidency, and started a major campaign to prevent the reelection of Díaz. But on June 6, accusing him of "Trying to organize a rebellion and insulting the authorities," for which he was imprisoned and taken to San Luis Potosi. Then after the elections was much that the results favored him, but Diaz committed fraud and declared his re-election.

Madero escapes and flees to San Antonio, Texas, where he later launched his Plan de San Luis to declare void the election and calls on all people to rise up to the November 20, 1910.

were several armed uprisings, in the north Pascual Orozco and Francisco (Pancho) Villa who took Juarez (Chihuahua) and in the south began the fight by Zapata in Morelos. Was in Chihuahua where the interim government was installed. After the treaties were signed in May 1911 Juarez where he established the disarmament of the revolutionaries, and also agreed to resign as president Díaz and Madero as provisional president. And he appointed Francisco León de la Barra as interim president.

Constitutional Progressive Party Madero ran as a candidate for the presidency and José María Pino Suárez to the election, and it was they who were the winners.

So the November 6, 1911 Madero takes the presidency, during his administration was never able to have the support of the press, and also by the constant attacks Porfiristas who still had government jobs.

In February 1913 he was the victim of a coup led by Bernardo Reyes, Manuel Mondragon, Felix Diaz and Victoriano Huerta, who seized him together with Pino Suárez and forced to resign on February 19, so that his government only lasted 15 months.
February 22, when they transferred to the penitentiary Lecumberri orders of Huerta were killed.

Brief Biography of Francisco Madero

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bullshit and servility of a regional president. We will legalize

never have believed that the popular and populist president of the Community of Cantabria, Miguel Ángel Revilla would have been able to give up his personality and I suppose other principles, voluntary submission to an indignity which I fear he just discovered.

Yesterday was pathetic, unworthy of him and embarrassed, if one were Spaniard.

Mr. Revilla, while recognizing, as soon as I say, their studied populism, I've always liked. I believe him completely honest, I think a tireless worker for his land and there are the economic results of its management: Cantabria, took first place in the classification of healthy autonomy and certainly Mr. Revilla has a lot to see.

said that to avoid any misinterpretation, as of yesterday both on television and on the stage of the game, it's like to turn the page quickly and wait for him is supposed to be smart, not again fall into the crap and servility of which he showed.

I'm glad, as a football fan, the Racing for their love, have found much-needed funding out of the pit where she had gone into economics. A wealthy Indian industrialist Santander has bought the club and saved him from bankruptcy.

East Asian moneybags, I think more and better could help his people instead of buying English soccer teams, must be Muslim landed in Santander and has made most of the actions of the Club. Revilla from the first time intervened in the operation as he felt, as well has been that the only solution for the team of their land which was to bode bankruptcy.

On Saturday

heard on TV so met for lunch and the "ball saccharine" Revilla said only thing that bothered him for lunch, it was he had to eat a steak without wine, accompanied only by water and that as the Indian did not try alcohol ... they wanted to put his height submitting to the tastes of his new master. Unfortunate, Revilla, regrettable and also killed him saying do it again whenever necessary.

Revilla, however this man is and how millionaire alien who is Muslim, is required to adapt to our customs and do not like you, doing menial platoon. I'm sure nobody would have shocked and if he did what he Darn! but you, Would have shown personality accompanying meat dish with Ribera or Rioja good if that was how you wanted.

Another thing, Revilla, unfortunate and unseemly lack of respect you had the two abrazándoos as two silly balls, and giving note of rude in the presence of your guest, the president of Sevilla on the stage of Sardinero. There is an unwritten rule among all the leaders of the clubs, football, Racing least clear, and stored in box form and composure and not held goals; greetings such single protocol at the beginning and end of the game . It was sad to see you both as authentic ... asshole?, For that, as two assholes.

Any day you see, Revilla, making the fast of Ramadan.