By Eduardo Mendieta
The 10 essays during this vigorous anthology stream past a in basic terms old attention of Latin American philosophy to hide contemporary advancements in political and social philosophy in addition to concepts within the reception of key philosophical figures from the ecu Continental culture. themes similar to indigenous philosophy, multiculturalism, the philosophy of race, democracy, postmodernity, the function of ladies, and the location of Latin the US and Latin american citizens in a world age are explored by way of amazing philosophers from the sector. An creation through Eduardo Mendieta examines contemporary traits and issues to the social, political, financial, and cultural stipulations that experience encouraged the self-discipline. Latin American Philosophy brings English-speaking readers brand new with contemporary scholarship and issues to promising new instructions.
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The 10 essays during this energetic anthology circulation past a merely historic attention of Latin American philosophy to hide fresh advancements in political and social philosophy in addition to suggestions within the reception of key philosophical figures from the ecu Continental culture. issues comparable to indigenous philosophy, multiculturalism, the philosophy of race, democracy, postmodernity, the function of ladies, and the placement of Latin the USA and Latin american citizens in an international age are explored via awesome philosophers from the zone.
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Additional info for Latin American Philosophy: Currents, Issues, Debates
78. See Leopoldo Zea, Dos etapas del pensamiento en Hispanoamérica: del romanticismo al positivismo (Mexico City: Colegio de México, 1949); idem, La filosofía en México (Mexico City: Libro Mexicano 1955); idem, The Latin American Mind (Norman: University of Oklahoma Press, 1963). 79. –Oct. 1992): 203–218. 80. See L. Zea, La filosofía latinoamericana como filosofía sin más (Mexico City: Siglos XXI, 1969), and Filosofía de la Historia Americana (Mexico City: FCE, 1978). 81. To a certain extent, Emilio Uranga in Análysis del ser del mexicano (Mexico: Porrúa, 1952), in which he defined Mexican being by its “radical ontological insufficiency,” had already closed the path toward ontological analysis of the American being.
On the concept of “recognition,” see 106. 86. See Villegas, Panorama de la filosofía; Miró Quesada, Proyecto y realización, 184ff. 87. , El análisis filosófico en América Latina (Mexico City: FCE, 1985). 88. Note that rigor is desired in the linguistic apparatus but not in the socio-historical apparatus (which is another epistemological horizon that these philosophers do not attempt to broaden). 89. See Sobrevilla, Repensando la tradición nacional I, 607–854. 90. See Francisco Miró Quesada, “Outline of My Philosophical Position,” Southern Philosopher 2 (1953): 1–5; idem, “La filosofía como actividad racional,” Philosophische Selbstdarstellunge (1986): 195–203.
1. See the bibliography, section 1. 2. See F. Romero, Teoría del hombre (Buenos Aires: Losada, 1952). The full name, nationality, dates of birth and death (if it has taken place), and principal works of the Latin American philosophers named in the text can be found in the chronology and/or in the bibliography at the end of this chapter. 3. Francisco Miró Quesada, Despertar y proyecto del filosofar latinoamericano (Mexico City: FCE, 1974), 30ff. 4. , p. 33. 5. With respect to the “professorial style” of this concrete generation, Salazar Bondy indicated (as did I) that its philosophy was “imitative or inauthentic,” and not with respect to the totality of Latin American thought that affirmed itself as existing and as historical reflection (which in no way is negated).