Historia mundial de la megalomanía: Desmesuras, desvaríos y by Pedro Aguirre

By Pedro Aguirre

ADOLF HITLER - IÓSIF STALIN - MAO ZEDONG - NICOLAE CEAUCESCU - KIM IL-SUNG - AHMED SÉKOU TOURÉ - IDI AMIN - MUAMMAR EL GADAFI - FIDEL CASTRO - HUGO CHÁVEZ - FRANCISCO FRANCO - JOSIP BROZ TITO - RUHOLLAH JOMEINI - Y MÁS...

A lo largo de estas páginas desfilan excéntricos megalómanos henchidos de vanidad. Con una mezcla precisa de anécdotas, trazos biográficos y datos sorprendentes, el autor cuenta sus historias y muestra cómo detrás de l. a. idolatría hay una absurda pretensión de dominio, grandeza e inmortalidad: elementos intrínsecos a las cruentas ideologías totalitarias que han causado terror a escala global.

De ese modo, el libro se adentra en las vidas de aquellos dictadores que fueron cegados por los angeles petulancia de creerse superhombres providenciales llamados a cumplir grandes hazañas. Aunque aún no se hayan encontrado bases sólidas que expliquen dicho fenómeno, los síntomas resultan evidentes: soberbia, egolatría, verborragia, alejamiento progresivo dela realidad o indiferencia ante el sufrimiento
de los otros.

Historia mundial de los angeles megalomanía, obra única en su tipo, constituye una invitación al lector a profundizar en los oscuros laberintos del alma humana así como en las excentricidades de numerosos personajes que han perseguido lo imposible: volverse dioses.

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3 Community and Solidarity Discussion of principles of justice and basic rights used to dominate contemporary political philosophy. Starting in the early 1980s, however, communitarian political philosophers began to change this P1: JYD 0521860659c02 CUNY733/Shapiro Printer: cupusbw 0 521 86065 2 Community and Solidarity May 22, 2007 17:42 29 picture. 26 It is a bit difficult to nail down what communitarians mean by community, but two ideas seem central. First, a community is an association of individuals who share some common values and interests, in particular a sense of what is public and private, or to put matters somewhat differently, a shared sense of the common good.

Equality: Selected Readings (New York: Oxford University Press, 1996), 229–41; G. A. Cohen, “On the Currency of Egalitarian Justice,” in Ronald Dworkin, Sovereign Virtue: The Theory and Practice of Equality (Cambridge, MA: Harvard University Press, 2000); Will Kymlicka, Contemporary Political Philosophy: An Introduction, 2nd ed. (New York: Oxford University Press, 2002), ch. 3; Thomas Nagel, Equality and Partiality (New York: Oxford University Press, 1991); Eric Rakowski, Equal Justice (Oxford: New York University Press, 1991); John Roemer, Equality of Opportunity (Cambridge, MA: Harvard University Press, 1998), ch.

34 What links public reasons with public justification, or what counts as a good public reason, is quite controversial. However, the following negative requirement is quite plausible. Suppose we are comparing two major institutions or social programs of the same type. One of them (a) blocks or makes it difficult to obtain reasonably accurate or reliable information about the nature or evolution of that institution or program, and/or (b) is so complex and complicated that it is unlikely that anyone but experts can monitor its effects or evolution.

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