To speak of the influence of German poetry in Mexican Literature is a paradoxical question. On one hand, some critics affirm that Goethe and Schiller had a decisive influence over the Mexican romantic authors, while others as Enrique Anderson Imbert (History of Hispano-American Literature), only underline the indirect influence over them. In this essay, an analysis is made regarding the possible influence of Friedrich von Schiller and its aesthetics ideas as a poet and playwright, in Mexican poetry. This essay further studies Manuel M. Flores and Manuel José Othón, both recognized poets which work shows an appreciation of Schiller.

The Aesthetic Experience in Roman Ingarden’s thinking . In this article we study the ideas of the Polish philosopher, Roman Ingarden, as an essential key inthe discussion on literary reception. The notion of "aesthetic experience" is revised, especially in The Cognition of the Literary Work of Art. Ingarden begins aesthetic discussion, trying to answer two fundamental questions: How is the literary work structured? and Which procedure will lead to an understanding of the literary art work of art? These questions, besides serving in his defense against psychologism and positivism of his time, also help him develop his two most popular works in Spanish: The Literary Work of Art and The Cognition of the Literary Work of Art, in which the Polish philosopher clarifies the principles that of the Reception Theory. Nevertheless, the importance of the aesthetic experience in the linguistic and phenomenology dimensions of the literary text is only understood when we study both works. Ingarden, as his translator to Spanish, Gerald Nyenhuis recognizes, presupposes in his second book the first one where he performs a constant trip from ontology to phenomenology in the literary work of art. It is precisely in this search where he nails his concept of aesthetic experience that we study today in relation with other concepts, such as the aesthetic attitude, the pre-aesthetic knowledge, the role of the aesthetic values and the aesthetic object.

This article is part of a wider investigation about the married woman representation in three of the stories included in Family Album (Álbum de familia) of Rosario Castellanos, which have the same characteristics: the author, the narrator and the main character are women. The purpose of this work is analyze the story "Lesson of cooking" ("Lección de cocina") based on Roman Ingarden's literary theory -mainly from the "phonic material" stratus- to search through the linguistic formations the artistic and aesthetic values, and then, to interpret the fictitious world of Mexican married women. Literature is one of the best ways to understand reality.

El amanecer del año 1994 nos sorprendió con la aparición pública del Ejército Zapatista de Liberación Nacional. Más de dos décadas después empezamos a percibir la fuerza, dimensión e importancia que han tenido las mujeres -su voz, su lucha- no sólo en la organización del movimiento armado y civil que desde entonces sigue sin cesar; sino también en la articulación del pensamiento y la teoria en que sustentan y que sostiene su actuar. La política que se articula en las comunidades zapatistas, en este sentido (y otros aún por descubrir), ha reafirmado y cuestionado las luchas feministas del mundo y de América Latina. En particular, ha hecho visible lo prescindible que es la idea de las oposiciones, de las disyuntivas excluyentes. En vez de ello, ellas proponen pensar en dos nociones básicas: “todo está en par” y “el mundo parejo”. Como haré ver en este texto, estas dos cosas están a la base de su creación de una vida colectiva, de una política de lo común. Si esto es así y si pensamos que lo común es “la posibilidad de una política en femenino” entonces veremos que la zapatista es una subversión en femenino.The uprising of the Ejército Zapatista de Liberación Nacional surprised us all in the dawn of 1994. More than two decades later, we are starting to fully appreciate the force, dimension, and importance that women —their voices, their struggle—has had not only in the organization of the social and armed movement that is still very vigorous in Chiapas, but also in the theoretical and practical articulation of their thinking and acting. The politics that are currently in play in the Zapatista communities has reinforced and questioned the feminist struggles all over the world and in Latin America. In particular, it has made visible how thinking in terms of oppositions or exclusive dilemmas is and should be dispensable. We should rather start thinking in terms of “everything being in pair” and “an even world”. I will contend that these two notions support their construction of a collective life, of a politics of what is common. If this is true and if we think that what is common opens the possibility of politics in feminine, then it makes sense to think of the Zapatistassubversion as feminine.