By S. Babbitt
This ebook argues that the neglected principles of José Martí and Ernesto 'Che' Guevara clarify fresh politics in Latin the USA and the Caribbean but additionally, much more considerably, provide a defensible substitute course for worldwide improvement ethics.
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Extra info for José Martí, Ernesto “Che” Guevara, and Global Development Ethics: The Battle for Ideas
But Sor Juana also thinks that people “without receptive intellects and good inclinations” should not be allowed to study because a person who is of “an arrogant nature, restless and proud” only becomes more ignorant as he learns more (1691/2005: 277). Such a person says things just to have said something and is like a fool with a sword who ends up hurting himself and others. For Sor Juana, then, it is not just that we gain specific bits of knowledge through activities of the body, like cooking.
In 1961, he headed Cuba’s delegation to the Inter-American Economic and Social Council of the Organization of American States (OAS) at Punta del Este, Uruguay. The US delegation presented the recently proclaimed Alliance for Progress, a program for development, for official ratification. Guevara argued that the conference was political, not primarily economic. His reasons were the following: (1) all economic conferences are political when the destinies of entire regions are at stake, and (2) the United States had defined the conference in opposition to Cuba and its example (1961/1997b: 219).
Liberalism resists challenge. Liberal philosopher Charles Mills 26 ● José Martí, Ernesto “Che” Guevara, and Global Development Ethics writes that there are no alternatives to liberalism, or at least no successful ones: “What’s the alternative? ” (2007: 102). Mills dismissively suggests, within one paragraph, that Marxism is “presently moribund,” communitarianism is relativistic, and feminists are turning toward liberal justice again after insisting initially on an “ethic of care” (2007: 102).