<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2145-0366</journal-id>
<journal-title><![CDATA[Aletheia. Revista de Desarrollo Humano, Educativo y Social Contemporáneo]]></journal-title>
<abbrev-journal-title><![CDATA[Aleth. rev. desarro. hum. educ. soc. contemp.]]></abbrev-journal-title>
<issn>2145-0366</issn>
<publisher>
<publisher-name><![CDATA[Fundación Centro Internacional de Educación y Desarrollo Humano CINDE]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2145-03662018000100014</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[Michel Foucault en el ocaso de los ídolos]]></article-title>
<article-title xml:lang="en"><![CDATA[Michel Foucault in the idols' sunset]]></article-title>
<article-title xml:lang="pt"><![CDATA[Michel Foucault no ocaso dos ídolos]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Pineda Muñoz]]></surname>
<given-names><![CDATA[Jaime Alberto]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Jiménez Pinzón]]></surname>
<given-names><![CDATA[Andrea Mireya]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,cinde  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<aff id="Af2">
<institution><![CDATA[,Corporación Universitaria Minuto de Dios  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Colombia</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>06</month>
<year>2018</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>06</month>
<year>2018</year>
</pub-date>
<volume>10</volume>
<numero>1</numero>
<fpage>14</fpage>
<lpage>29</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_arttext&amp;pid=S2145-03662018000100014&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_abstract&amp;pid=S2145-03662018000100014&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.co/scielo.php?script=sci_pdf&amp;pid=S2145-03662018000100014&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen Desde el prólogo de Ecce Homo, Nietzsche se siente en la obligación de presentarse como una antítesis del hombre que hasta ese momento era declarado virtuoso. Prefiere ser un Sátiro de la cohorte de Dionisio a ser un Santo del reino de Apolo. En este theatrum philosophicum los considerables bigotes de Nietzsche son absolutamente necesarios. No existe otro pensador más decisivo en la acometida de Michel Foucault que este, pues de su mano recorre el camino hacia un nuevo y potente ocaso: el ocaso del sujeto, ese ídolo, esa verdad que no puede quedarse en pie, salvo que, después de la muerte de Dios y la crisis de la razón, estemos dispuestos a devenir Sujeto. Foucault es parte de este acontecimiento que podríamos llamar, parodiando al mismo Foucault, una historia política de los ocasos de la filosofía. Sin embargo, antes de adentrarse en el análisis de los discursos que configuran las formas jurídicas de la indagación y el examen, Foucault orienta la primera conferencia a hacer explícita su deuda con Nietzsche, el cual atrapado en su obra se ve envuelto en el análisis histórico del tipo arqueológico y genealógico. Aunque irrelevante para lo que queremos exponer, el Foucault de las conferencias de Río de Janeiro es un homenaje póstumo una refundación, una actualización del pensamiento de Nietzsche.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract From the foreword of Ecce Homo, Nietzsche feels the obligation of presenting himself as an antithesis of the man who until then was declared virtuous. He prefers being a Satyr of the cohort of Dionysus than being a Saint of the kingdom of Apollo. In this theatrum philosophicum, Nietzsche's considerable mustache is necessary. There is no other thinker more decisive in the attack of Michel Foucault than him, because with him travels the road to a new and powerful sunset: It is the decline of the subject, that idol, that truth, which cannot stand, except if, after the death of God and the crisis of reason, we are willing to become Subject. Foucault is part of this event, which we could call, parodying the same Foucault, a political history of the sunset of philosophy. However, before delving into the analysis of the discourses that shape the legal forms of inquiry and examination, Foucault directs the first conference to make explicit his debt to Nietzsche, who trapped in his work is involved in historical analysis of the archeology and genealogy type. Although irrelevant to what we want to expose, the Foucault from the Rio de Janeiro conferences is a posthumous tribute, a refoundation, an update of Nietzsche's thought.]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo Desde o prólogo de Ecce Homo, Nietzche se sente na obrigação de se apresentar como uma antítese do homem que até esse momento era declarado virtuoso. Prefere ser um Sátiro da coorte de Dionísio a ser um Santo do reino de Apolo. Neste thetrum philo-sophicum, os consideráveis bigodes de Nietzsche são absolutamente necessários. Não existe outro pensador mais decisivo na acometida de Michel Foucault que este, pois com esse norteamento, percorre o caminho para um novo e potente ocaso: o ocaso do sujeito, esse ídolo, essa verdade que não pode ficar em pé, a menos que, após a morte de Deus e a crise da razão, estivermos dispostos a devir sujeito. Foucault faz parte desse acontecimento que poderíamos chamar, parodiando Foucault mesmo, de uma história política dos ocasos da filosofia. Contudo, antes de adentrar-se no análise dos discursos que configuram as formas jurídicas da indagação e a avaliação, Foucault orienta a primeira conferência fazendo explícita sua dívida com Nietzche, que atrapalhado na sua obra, se vê envolvido na análise histórica de tipo arqueológico e genealógico. Ainda que irrelevante para o que visamos expor, o Foucault das conferências de Rio de Janeiro é uma homenagem póstuma, uma refundação, uma atualização do pensamento de Nietzche.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[Sujeto]]></kwd>
<kwd lng="es"><![CDATA[Nietzche]]></kwd>
<kwd lng="es"><![CDATA[Foucault]]></kwd>
<kwd lng="es"><![CDATA[acontecimiento]]></kwd>
<kwd lng="es"><![CDATA[verdad]]></kwd>
<kwd lng="en"><![CDATA[Subject]]></kwd>
<kwd lng="en"><![CDATA[Nietzsche]]></kwd>
<kwd lng="en"><![CDATA[Foucault]]></kwd>
<kwd lng="en"><![CDATA[event]]></kwd>
<kwd lng="en"><![CDATA[true]]></kwd>
<kwd lng="pt"><![CDATA[Sujeito]]></kwd>
<kwd lng="pt"><![CDATA[Nietzche]]></kwd>
<kwd lng="pt"><![CDATA[Foucault]]></kwd>
<kwd lng="pt"><![CDATA[acontecimento]]></kwd>
<kwd lng="pt"><![CDATA[verdade]]></kwd>
</kwd-group>
</article-meta>
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