Latino Philosophy

2018 ◽  
pp. 197-218
Author(s):  
Susana Nuccetelli
Keyword(s):  
Latin America ◽  
Ethnic Group ◽  
Latin American ◽  
Close Relation ◽  
Radical Skepticism ◽  
Latin American Philosophy ◽  
Spanish Speaking ◽  
American Philosophy ◽  
Brighter Future ◽  
Group Term

Latino philosophy and Latin American philosophy, in spite of their close relation, are taking different paths on foundational questions about their own significance, prospects, and even existence. Furthermore, Latino philosophy must continue to avoid two extreme positions that figure prominently in Latin American philosophy, radical skepticism and overconfident optimism. By resting on exceedingly narrow conceptions of the nature of this type of philosophy, neither of them can help to overcome the challenges facing these fields. But Latino philosophy may have a brighter future, provided it expands the use of reasoned argument beyond the issues discussed in this essay. Some concern the nature of Latino philosophy and its closest relatives. Others involve Latino philosophy’s contribution to solving a recurrent puzzle about which ethnic-group term (if any) is best for talking about US residents who are from the officially Spanish-speaking nations of Latin America by birth or ancestry.

Latin American Philosophy and the Place of Alejandro Korn

1960 ◽  
Vol 2 (1) ◽  
pp. 77-82
Author(s):  
W. J. Kilgore
Keyword(s):  
United States ◽  
Latin America ◽  
Latin American ◽  
Theoretical Aspect ◽  
The United States ◽  
Status Quo ◽  
Creative Development ◽  
Latin American Philosophy ◽  
American Philosophy ◽  
Latin American Countries

The development of philosophical ideas in Latin America has tended to reflect the major philosophical thought in Europe. There probably has been greater interest in philosophical ideas in Latin America than in the United States. In many instances, this interest has manifested itself not in the creative development of the content of philosophy but rather in the support which philosophical positions could provide proponents of the status quo or reformers with a basis for justification of social, political, educational, economic or religious programs.There has developed in many Latin American countries during this century an increasing number of works which are concerned with the theoretical aspect of philosophy.

scholarly journals Epistemological resistances and the search for alternatives to modernity in intellectual history

2021 ◽  
Vol 2 (4) ◽  
pp. e21056
Author(s):  
Dennis Stromback
Keyword(s):  
Latin America ◽  
Intellectual History ◽  
Latin American ◽  
Frankfurt School ◽  
Theoretical Point ◽  
Kyoto School ◽  
Latin American Philosophy ◽  
American Philosophy ◽  
The World ◽  
Objective Rationality

The violence of modernity has led to epistemological resistances around the world and the search for alternative ways of reconstructing philosophy. Among the Frankfurt School and early Kyoto School thinkers, for instance, the problem of modernity is framed as an excess of objective rationality, but among the decolonial thinkers of Latin America, the problem is conceptualized as the very myth of modernity itself that has legitimized the colonization and exclusion of non-Europeans. In the search for alternatives modernities, the Kyoto School and Latin American philosophy agree to a vision of inter-civilizational dialogue, which amounts to an engagement of alterity or differences, whereas with the Frankfurt School, albeit struggles to find consensus on how to overcome modernity, aims to merely preclude the problem of reproducing the impulses toward the domination of oneself and others. Nonetheless, all these paradigms have a theoretical point of convergence: that is, since we are all participants of modernity, we are both victims and executioners of its violence, and thus compelled to negate it. This article will discuss how the violence of modernity is experienced, theorized, and then challenged around different continents in order to make visible not just how the violence of modernity is reproduced in different ways but to force ourselves to engage in self-critique in the pursuit to make explicit our own assumptions that repeats the violence of modernity.

Existentialist thought in Latin America

2018 ◽  
Author(s):  
Maria Teresa Bertelloni
Keyword(s):  
Latin America ◽  
Latin American ◽  
General View ◽  
Max Scheler ◽  
Jose Ortega Y Gasset ◽  
Philosophy Of Life ◽  
Latin American Philosophy ◽  
American Philosophy ◽  
Nicolai Hartmann ◽  
Phenomenological Methodology

In Latin America the thought and teaching of José Ortega y Gasset have been very influential. Their influence leaves an important mark on the substance of existentialism. The most effective aspect of Ortega y Gasset’s philosophical conception was his thesis that humans do not have a nature, only a history. It is this concept that encouraged Latin American thinkers to create their own original thought as a product of their concrete historical circumstances. This entry will deal with Latin American existence, unique in its historical concreteness, and from this general view will attempt to construct a metaphysical theory of Latin America’s historical endeavour. Given that all historicist conception involves values that are objective in nature, it is not surprising that Latin American existentialism was profoundly influenced by Max Scheler and Nicolai Hartmann, together with the existential analysis of Martin Heidegger. Consequently, in opposition to the phenomenologists with a Husserlian orientation, implicit in Latin American existentialism, there is a phenomenological methodology in the interpretation of history as culture in accordance with the analysis of the dialectics of the structure of history. This opposes all possible perceptions of pure essences which might precede existence. The essence of existence is seen as progressive, constructing itself as it is bypassed by historical events. Both in terms of the search for an original philosophy, which could be reduced to a philosophy of history (for example in the Orteguian philosophy of life) and in terms of a Heideggerian approach, Latin American philosophy applies a phenomenological method in its analysis. This would explain the fusion of phenomenology and existentialism in the works of Latin American philosophers. All Latin American phenomenological-existentialist philosophical effort is a struggle between the analysis and interpretation of the European currents and their search for the historical realization of the autonomous Latin American being.

Analytical philosophy in Latin America

2018 ◽  
Author(s):  
Oscar R. Martí
Keyword(s):  
Puerto Rico ◽  
Latin America ◽  
Latin American ◽  
Scientific Discourse ◽  
Philosophical Analysis ◽  
Latin American Philosophy ◽  
American Philosophy ◽  
The Usa ◽  
Intellectual Revolution ◽  
The 1960S

In Latin America, philosophical analysis has been portrayed as an intellectual revolution. Its avowed goal has been to replace the abstruseness and obscurantism of scholastic and metaphysical jargon perceived as typical of much of Latin American philosophy with the clarity and rigour of mathematical and scientific discourse. Arriving around the mid-1940s analytic philosophy at first met with little interest because of a shortage of its classics in translation, cultural obstacles and opposition from the more traditional, entrenched philosophies. By the 1960s it had overcome many obstacles and stimulated considerable philosophical activity, mainly in Mexico and Argentina. By the 1980s, in spite of political opposition, analysis had created an international forum for the discussion of philosophical problems. It attracted to its ranks several distinguished philosophers and scientists with philosophical interests, among them Mario Bunge (Argentina and Canada), Héctor-Neri Castañeda (Guatemala and the USA) and Francisco Miró Quesada (Peru). An ambitious translation effort was launched and several important journals were founded, such as Análisis filosófico (Philosophical Analysis), Revista latinoamericana de filosofía (Latin American Journal of Philosophy) (Argentina), Crítica. Revista hispanoamericana de filosofía (Criticism. Hispanoamerican Journal of Philosophy) (Mexico), Manuscrito (Manuscript) (Brazil) and Diálogos (Dialogues) (Puerto Rico).

scholarly journals El proyecto Modernidad/ Colonialidad. Aportes para la construcción de un conocimiento autónomo de América Latina

Pelícano ◽  
2018 ◽  
Vol 4 ◽  
pp. 101 ◽  
Author(s):  
Paola Gramaglia
Keyword(s):  
Latin America ◽  
20Th Century ◽  
Latin American ◽  
Latin American Philosophy ◽  
American Philosophy ◽  
America Latina ◽  
Immanuel Wallerstein ◽  
Siglo Xx ◽  
Political Turn

The Modernity/Coloniality Project. Contributions for the Construction of an Autonomous Knowledge of Latin AmericaResumenLa jerarquización de los saberes y la organización de su enseñanza, marcados por la lógica del beneficio, abren el amplio espacio intelectual de las relaciones entre saber y poder que el Proyecto Modernidad/Colonialidad (P M/C) ha propuesto para interpelar a la construcción del conocimiento desde América Latina.En este trabajo me interesa señalar la relevancia de algunos de los aportes, particularmente los desarrollados por Immanuel Wallerstein y Aníbal Quijano. Considero que las categorías y conceptos desarrollados por estos autores han sido centrales en las producciones y reflexiones de un amplísimo campo en el que se inscribe este giro epistémicopolítico. Dichos aportes teóricos no pueden desvincularse del giro posmoderno que se produce en torno al último tercio del siglo XX. Podríamos afirmar que operan, como diría Derrida, bajo tachadura, al ofrecer un poderoso conjunto de herramientas conceptuales deconstruidas para pensar desde el presente: América Latina. Actualizando el legado de las perspectivas latinoamericanistas que heredamos entre otros de Arturo Roig, para quien la filosofía latinoamericana son las formas de objetivación de un sujeto que se pone a sí mismo como valioso. Ese ponernos a nosotros mismos como valiosos, es posible a través de un sujeto empírico, como sostiene Roig.AbstractThe hierarchy of knowledge and the organization of its teaching, marked by the logic of profit, open the broad intellectual space of the relations between knowledge and power that the Modernity / Coloniality Project (PM / C) has proposed to challenge the construction of the knowledge from Latin America.In this paper I am interested in pointing out the relevance of some of the contributions, particularly those developed by Immanuel Wallerstein and Aníbal Quijano. I believe that the categories and concepts developed by these authors have been central to the productions and reflections of a vast field in which this epistemic-political turn is inscribed. These theoretical contributions can not be dissociated from the postmodern turn that takes place around the last third of the 20th century. We could say that they operate, as Derrida would say, "undercutting" by offering a powerful set of deconstructed conceptual tools to think from the present: Latin America. Updating the legacy of Latin American perspectives that we inherit among others from Arturo Roig, for whom philosophy Latin American are the forms of objectification of a subject that puts itself as valuable. That to put ourselves as valuable, is possible through an empirical subject, as Roig argues.Key words: Autonomous Knowledge, Coloniality of Power, Latin American Philosophy.

The Spirit of Latin American Philosophy

Ethics ◽  
1962 ◽  
Vol 72 (3) ◽  
pp. 197-201
Author(s):  
Arthur W. Munk
Keyword(s):  
Latin American ◽  
Latin American Philosophy ◽  
American Philosophy

scholarly journals Ahora... ¡qué haremos con "nuestra" filosofía!

2009 ◽  
pp. 63-78
Author(s):  
José Luis Mora García
Keyword(s):  
Latin American ◽  
Latin American Philosophy ◽  
American Philosophy ◽  
Current State ◽  
New Models ◽  
State Of Affairs

This article has two parts; how we have arrived at Latin American Philosophy, why we pursued this question and what the current state of affairs is; in the second part we discuss how we can develop new models to reach a universal philosophy for an intercultural world. At the beginning of the XXI century Latin American Philosophies will be very important in reaching this goal. 

Génesis y realización del primer radioteatro de `Don Quijote´producido por la BBC en 1947

2019 ◽  
Vol 9 (2) ◽  
pp. 35-53
Author(s):  
Elena Ayuso Rodríguez ◽  
Keyword(s):  
Latin America ◽  
Latin American ◽  
Don Quixote ◽  
Radio Drama ◽  
Don Quijote ◽  
Spanish Speaking ◽  
Radio Play ◽  
Madrid Spanish

In 1947, BBC produces the first radio drama on Don Quixote to celebrate the 400th anniversary of Cervantes’ birth. Released in Spain and Latin America in 27 chapters, BBC defined it as “the most ambitious project ever carried out.” The goal was to enhance BBC reputation in Spain. The radio play had the participation of actors from Radio Madrid, Spanish exiles in London and Latin American professionals. BBC surrounded with experts to adapt Cervantes narrative to radio language; deal with Spanish accents diversity; and compose music, which accompanied this radio version. The Quixote of BBC spread Cervantes’ work throughout all Spanish-speaking countries and promoted the production of other Quixotes within the radio in Spain. Keywords: Radio; Radio Drama; Radio Fiction; Don Quixote; BBC.

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