Revista Conexiones UG, Vol. 4, No. 1, January - June 2026
e-ISSN: 2960-8147 ISBN: 978-9942-44-827-9
In this horizon, education transforms into a praxis of the impossible, understood beyond an unattainable
utopia, as that which the colonial-capitalist order has declared unthinkable. As Slavoj Žižek (2014) points out,
the Real —that which resists symbolically— erupts as a fracture in the possible; Philosophical Didactics, then,
constitutes itself as an expanded element of the realizable, an exercise of “radical imagination” that challenges
the regimes of feasibility imposed by instrumental rationality. Hence, Paulo Freire’s pedagogy converges with
Enrique Dussel’s philosophy of liberation, where educating is uncovering the material conditions that naturalize
oppression, but also activating the capacity of subjects to re-exist, to reinvent other worlds. Likewise, the
learning context becomes a liminal space, as Homi Bhabha (n.d.) puts it, a frontier where the colonized and
the decolonial confront each other in a struggle for meaning, and where the impossible —such as epistemic
justice or biocultural reciprocity— is rehearsed in an almost perfect act and order.
Now, this decolonization goes beyond the intellectual plane; it is an embodied revolution, as Frantz
Fanon (1961) notes in his work The Wretched of the Earth, warning that coloniality refers to something beyond
territoriality, alluding to bodies and subjectivities. Therefore, Philosophical Didactics must be a somatic
pedagogy, a practice that, following Gloria Anzaldúa (1987), recognizes “border knowledge”, rooted in the
wounded flesh of the excluded. In this sense, Achille Mbembe’s (n.d.) critique of necropolitics reveals how
certain bodies are marked as disposable under the designs of colonial-modern power; in response, decolonial
education becomes a ritual of epistemic resurrection, a political act that recovers silenced memories,
knowledges annihilated by cynical reason, and ancestral practices erased from hegemonic records. In this
framework, philosophies such as “good living” or “I am because we are” transcend folkloric expressiveness,
projecting themselves as radical epistemologies that, from community interdependence and reciprocity with
the Earth, crack the possessive individualism of modernity, proposing ontological alternatives where life in its
plurality ceases to be a commodity to become a sacred relational fabric.
Now, how to teach the impossible? To answer this concern, the mystical dimension of Philosophical
Didactics emerges; for Georges Bataille spoke of the impossible as a limit experience, that which overflows
utility and the logic of calculation. Meanwhile, educating from this vertigo implies adhering to the right to
opacity; that is, rejecting homogenizing transparency and praising the irreducible density of the diverse. In
Adorno’s words, it is an act of “negative aesthetics” that, instead of offering answers, cultivates wonder before
the inapprehensible. Therefore, the praxis of the impossible transcends idealism; it is insurgent materialism,
which Silvia Rivera Cusicanqui (2010) calls the “potency of the small”, in the micro-resistances that crack power
from the everyday.
Under this argumentative plane, Philosophical Didactics, in this anagram, is a pedagogy of the fragment;
using parody, performance as strategies of situationism and conceptual art to dismantle master narratives.
Here, educational Zapatismo merges with Mark Fisher’s capitalist realism (2009), which denounces how
neoliberalism has kidnapped the imagination. Ultimately, this Philosophical Didactics is an act of love in the
Freirean sense and of danger; love, because only from ethical vulnerability can deep listening emerge; danger,
because decolonizing is always a subversive gesture that threatens the privileges of the canon.
As Aimé Césaire (1950) wrote in his Discourse on Colonialism, there is no true encounter without the risk
of metamorphosis. Thus, educating the impossible is, then, betting on that metamorphosis, a leap into the void
where the decolonial is neither a destination nor a place; on the contrary, it is a journey, where Philosophical
Didactics reveals itself as the art of navigating uncertainty, of sustaining the question without giving in to the
easy answer, of inhabiting the abyss without ceasing to weave, from there, networks of insurgent hope.
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