According to Guillermo de Torre, in Literaturas europeas de vanguardia, Herrera Reissig would be the maestro, inspiration and, many times, the direct model for Huidobro. Faced with this “accusation” the following pages, besides denying this attribution, attempt to draw a portrait of the novelist, the Spanish self-declared bard, critic, professor and journalist; a multifaceted being, an adorable creature that better deserves being called a hermeneutic explorer for his great audacity and sagacity. Both particularities are comparable in De Torre to those exhibited by a rat who attempts to steal a pastry. Nevertheless, beyond his, up until now minor actions, what is most surprising about this youth is the hunger to make it that is revealed in his face. A hunger that might’ve led him to kill (today we know that the Spaniard didn’t go that far, it was enough for him to marry Borges’ sister).

In this paper I analyze the novel Las noches de Carmen Miranda (2002) by the Chilean writer Lucía Guerra as part of the imaginary on Brazilian actress Carmen Miranda (1909-1955). As a Latin-American icon of international mass culture, Carmen Miranda develops an esthetics of excess that is recognizable in its over elaborated tropical style. Lucía Guerra's text incorporates kitsch as a theme, but fails to do the same with the sensibility of a personage that is complex from the point of view both of the historical context and esthetics.

In the context of the Latin American Modernity in which Gabriela Mistral published her work in poetic prose with a strong essay component entitled "Recados", "Encargos" o "Mensajes" (1919 to 1952), she postulated some hypotheses about the various ways to critically face Modernity. While on one hand she perceives an integrated appropriation, she is also critical of foreign and colonialist tendencies held in tension with a genericsexual component. This corpus reveals pre-Columbian Latin America as an idealized place, which is the center of a utopian desire. The polemical tensions between orality and writing, Eurocentric colonization and the Latin American aboriginal cultures, popular oral culture and privileged writing culture, are expressed not only on the level of signification but also on the formal, linguistic and rhetorical levels of the texts, making them ambivalent. This thematic allows me to look critically at the topic of identity and the role utopias play in Latin American literature in relation to indigenous cultures.

In this article, we place in discussion the polemical concept of intra-history, introduced by the Spanish philosopher Miguel de Unamuno in his book En torno al casticismo, edited in 1895. Our objective is to correlate it to the vision of history developed in the 20th century called micro-history, whose principal ideologue was the Italian Carlo Ginzburg. We begin with the following premise: Unamuno’s intra-history views history from a minimalist version of social events, which helps us to link his concept to the study of the everyday and the local. For Unamuno, history should be interested in the routes whose principle leading roles are played by its peripheral actors; that is to say, the paths followed by those men who make history in an unconscious manner, by those who do not aspire to the title of heroes. And so the writer places his bets on the "living tradition", the paradoxical tradition of the present. Furthermore, we can observe in these ideas of Unamuno a rejection of tragic history which is woven through the force of intrigues. Where do Unamuno’s and Ginzburg’s thought meet? We believe that they coincide in the reduction in scale of the study of history. The historical event is not the monumental fresco that encourages the mythification of politicians, military men and priests, the traditional heroes of history; it is more precisely demotic in the sense understood by the Spaniard, or in the study of "the cultures of the subaltern classes", according to the vision of the Italian. Correlating the ideas of both writers can be a productive path in understanding the complexity of local culture in light of the Latin American cultural climate.

Faced with the following review, the reader has at least two possibilities. The first is to carry out an “innocent” reading, following the poetics of discourse. The second is to practice a reading that takes into account an essential fact: the text is dated in 1931, when Residencias, a book characterized by the exploration of a magical, mythological and metaphysical language, is in the process of consolidation and whose language is very similar to that which Neruda is interested in exploring in the poetry of Ángel Cruchaga.

We signal the importance of the conceptual contributions that history can offer us for the idea of a new history of Colombian literature while thinking that the writing of a literary history means reflecting on the conceptual differences that the purportedly "new" literary history should have when facing the traditional nineteenth century history (positivist, lineal, authorial, nationalist) that still reins today. And so, evidencing these characteristics (for example: positivism), will permit us to reflect on the role that Colombian literary history should play in order to separate ourselves from the form of writing of classical history.

The analysis and study of trails in Chile’s historical cartography will show us a complex and integrated territory in contrast to the present slanted linear vision (North-South). The recovery of an East-West vision, rooted in a Mapuche and colonial past, represents a new perspective on regional development problems and an answer to regional (Region VIII and IX) and international border crossing revitalization (related to the Argentine provinces of Neuquén, Mendoza, Río Negro and Pampa). The retracing of the old footpaths will help us to render that land more understandable and to intensify its territorial identity as clues for future development.

This article presents the conceptualization of "tired modernity" elaborated by the Spanish philosopher Patxi Lanceros. The concept centers upon the historical transition of modernity from its enlightenment and revolutionary foundations towards its global modulation. Its weariness would be expressed in its rational operability within the technological processes of the modernity project, a topic whose origin is important to determine.

This article is a transcription of a conference talk given by Nicanor Parra in the First Encounter of Chilean Writers, which took place at the Universidad de Concepción (1958). In his presentation, the author refers to the consolidation of a "poesía diurna" that has in its founding moments the publication of the Antología de ocho nuevos poetas chilenos (1939). Parra claims that the work of these poets is characterized by a greater conceptual clarity and formalism, which leads to the inclusion of a mass readership, less trained in the poetic scene. This represents a break in the hermeneutic tradition of Chilean poetry while at the same time representing a type of complement to the existing lyric model.

Current interest for the development of political ideas contained in the poem De rerum natura (DRN) by Lucretius have brought to the scene a new form of understanding of the total significance of the work. A recent study of Rahe (2007) has considered and described the influence of this poem on the political thought of Machiavelli which is fundamental not only for Machiavelli himself but also for the impact that can be attributed to DRN in the configuration of modern thought in general. Our objective is to focus on the evolutional description carried out by Lucretius in DRN 5.1011ss., and thus carry out a reading of this process of emergence and dissolution of institutions through the doctrine of clinamen in the horizon of the general theory of the Foedera naturai, as metaphysical guarantor of these transformations. Our hypothesis establishes a continuity between the ontological thought of Lucretius and the effects that this has on the course of politics: the Lucretian image of the unfolding of the distinct moments of the dominion of the public, from its first tribal configuration, passing through the monarchy up to the development of law and the Republic is founded, in our reading, on the coefficient of the tendency inscribed in the notion of clinamen and the transformational idea of contraries, i.e. foedera, that affects the dominion of nature as well as the dominion of culture.

In this paper, we examine the presence of Iran in Latin America through its connections with three countries that are members of the "Alternativa Bolivariana para América Latina y el Caribe" (ALBA) -Venezuela, Nicaragua, Bolivia- and one that is an observer of this association -Ecuador-. We argue that these relations cover not only the economic level, but incorporate also the political, cultural and military levels. This is a strategic relationship in which both sides seek political advantages. On one hand, Iran seeks to overcome its international isolation and present itself as a platform of opposition to the United States; on the other hand, framing the latter in the context of South- South relations.