La investigación analiza la representación femenina en las antologías de poesía salvadoreña publicadas entre 1910 y 2026, entendiendo la antología como un dispositivo editorial con capacidad de consagración y exclusión. Desde un enfoque crítico y feminista, se cuestiona el lugar que han ocupado las mujeres en el canon literario nacional, reconociendo que su visibilidad ha estado mediada por estructuras de poder y violencia simbólica. La metodología consistió en un mapeo documental de 28 antologías de poesía publicadas durante el período señalado, diferenciando entre compilaciones mixtas y aquellas exclusivamente femeninas. Se realizó un análisis cuantitativo de la participación de autoras, así como una revisión crítica del contexto editorial, institucional y cultural en que dichas obras fueron producidas y difundidas. Los resultados revelan una subrepresentación persistente: solo cinco antologías fueron exclusivamente femeninas y, en las compilaciones mixtas, la participación de mujeres rara vez superó el 30 %. Además, los registros institucionales, como catálogos oficiales y diccionarios de autores, confirman el sesgo de género en los procesos de legitimación literaria. La discusión plantea que la publicación de mujeres autoras no puede seguir dependiendo de esfuerzos aislados, sino que requiere políticas públicas sostenidas con enfoque de género. Se concluye que la visibilización de la poesía femenina debe entenderse como una acción de justicia simbólica y cultural que permita reconstruir genealogías, garantizar el acceso equitativo al canon y transformar las dinámicas editoriales excluyentes.
This article investigates whether Claude Romano's phenomenological proposal can be properly characterized as an evential phenomenology. The analysis focuses on the transformation Romano enacts upon Heidegger's hermeneutical phenomenology, with L'& eacute;v & eacute;nementetle monde as its central point. It is argued that Romano's work does not merely describe events as a new type of phenomenon, but reconfigures core phenomenological concepts. From this perspective, the article defends the thesis that L & eacute;'v & eacute;nement et le monde is not only about events- it is itself an event, insofar as it transforms the possibilities of phenomenology. This claim is developed through the four features that, according to Romano, define a genuine event: univocal assignation, world-creating power, non-causal rupture, and futurally oriented temporality. Finally, it is shown that Romano structurally repeats Heidegger's gesture, by which reflective phenomenology (Husserl) was transformed into hermeneutical phenomenology. What Romano makes explicit, then, is not merely a new thematic object, but the very mode of operation of phenomenology as event. Phenomenology, the article concludes, is not only capable of describing events-it is itself evential, to the extent that it allows itself to be transformed by what it seeks to think.
Joseph Ratzinger develops his theology of the Church based on the images of the "Body of Christ" and the "People of God", proposed by the Second Vatican Council. The complementarity between these two notions is a key aspect of his ecclesiology, which emphasizes the Eucharistic and theological dimensions. The Church's task is to resemble Christ and be a sign of God's presence in the world. This article seeks to present the German author's ecclesiology and determine whether his approaches can be applied to the reality of Latin America. The conclusion is that sacramentality is an essential feature of the Church, as a sign of the Trinity's presence in the world; that the baptismal mission also leads to fraternity, with an emphasis on the preferential option for the poor; and that his proposals are relevant to the Church's mission as a witness to hope in Christ for the American continent.
This article examines Jean-Yves Lacoste's phenomenology as an evential proposal that reconfigures the boundaries between philosophy and theology through the liturgical dimension. In a context where contemporary phenomenology questions phenomena that exceed classical intentionality -such as the sacred, the gift, or absence- Lacoste offers an original path for thinking the experience of God without reducing it either to a religious object or to spiritualist subjectivity. The study situates this proposal within the horizon of the French new phenomenology that followed the debate on the theological turn, and shows how, through the liturgical reduction, Lacoste conceives religious experience as an event of excess: a non-parousiac presence that fractures the subject-object schema and transforms the subject into a witness. The article's contribution lies in interpreting liturgy as non-lieu and entre-temps, categories that redefine phenomenality from within waiting, gift, and hospitality, thus expanding the field of what may appear. In this way, Lacoste's phenomenology not only illuminates new modes of experience, but also offers a form of rationality capable of linking thought and praise within the horizon of the human before God.
The article examines the phenomenology of Emmanuel Falque, situating it within the broader context of the new French phenomenologies and specifically within evential phenomenologies. It is argued that Falque takes the openness of phenomenological thought to the extreme by insisting that phenomena manifest themselves not only as intentional objects, but as events that destabilise, wound and transform the subject. Through an analysis that dialogues with Husserl, Heidegger, Marion and other contemporaries, it shows how Falque shifts the centre of gravity of phenomenology towards the experience of fracture, wounding and resistance, arguing that meaning emerges at the limit, where all synthesis fails and where the body and vulnerability become privileged sites of signification. The crossover between philosophy and theology, far from implying an unreflective fusion, appears as a critical challenge and an opportunity to rethink the frontiers of thought from lived experience. Thus, the phenomenology of events proposed by Falque reveals itself as a radical response to contemporary crises, inviting us to inhabit the mystery of what happens beyond all conceptual guarantees.
