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"El libro tiene dos grandes temas: la identidad cultural, sobre la que se expresan opiniones balanceadas entre los extremos posibles, y la 'liberacion social', entendida en general como liberacion con respecto a estructuras opresivas. El itinerario de e
This collection of historical, philosophical, sociopolitical, and literary essays examines the linkages between the Iberian Peninsula and Latin America.
Through a close examination of philosopher Leopoldo Zea's historicist phenomenology, Mario Saenz offers fresh insights into the role of Mexican intellectuals in the creation of a Latin American "philosophy of liberation". While this philosophy of liberation has been widely recognized as the most intellectual political ideology to emerge from Latin America this century, few scholars have specifically explored the Mexican roots of this intellectual movement. Saenz redresses this imbalance by placing Zea and his contemporary intellectuals firmly within the context of post-revolutionary Mexico, a political and social landscape that fostered criticisms of colonial and neo-colonial structures of dependence. Saenz demonstrates how Zea's philosophy was informed by a sense of Mexico's distinctive social and cultural identity.
Latin American Thought examines the relationship between philosophy and rationality in Latin American thought, the nature of justice, human rights, and cultural identity, and other questions that have concerned Latin American thinkers from the colonial period to the present day. From the Mayans, Aztecs, and Incas to the present day, reveals the assembly of interesting philosophical arguments offered by Latin Americans. Nuccetelli traces Latin American thought through questions concerning rationality, gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and relativism vs. universalism - all matters of continuing concern in Spanish and Portuguese-speaking parts of the world . Amongst issues of heated controversy from the early twentieth century to the present, also explores how Latin Americans and their descendants abroad think of their own cultural identity, of US mass-culture and philosophy, and of the vexing problem of which name, if any, to use when referring to this exceedingly diverse ethnic group. Many of the philosophical questions raised by Latin American thinkers are problems that have concerned philosophers at different times and in different places throughout the Western tradition. But in fact the issues are not altogether the same - for they have been adapted to capture problems presented by new circumstances, and Latin Americans have sought resolutions in ways that are indeed novel. This book explains how well-established philosophical traditions gave rise in the "New World" to a distinctive manner of thinking. There was no clean sweep of the past and an attempt to start over: rather, Latin American thinkers mostly welcomed European ideas at whatever pace such traditions happened to arrive. It is then no surprise that, for instance, Scholasticism became the accepted view under Spanish rule, and began to lose its grip only when the rulers did. But what does seem surprising is the radical way in which those traditions were transformed to account for problems that, though familiar, were now seen intake light of new circumstances. A distinctive Latin American way of thinking about such problems emerged from the project of "recycling" European philosophical traditions, some of which were already obsolete in Europe at the time their transplant took place. Thus theories commonly taken to be incompatible within Western traditions in philosophy were absorbed by Latin American thought-- and, in their newly acquired forms, such theories are even now at the basis of proposed solutions to many practical and philosophical problems. The book explores that recycling process. Above all, it aims to determine whether the various cultures that met in the "New World" could now be said to have come to share a common identity. This is in fact an issue which has preoccupied Latin Americans since at least the beginning of the 19th century, when their countries won their independence. But, in connection with this, it is also important to ask how Latin Americans have thought about the relationship between philosophy and rationality, and about other issues belonging to the major areas of philosophy such as epistemology, moral philosophy, and political philosophy, as well their application to vital social issues, including education and the emancipation of women. These are all taken up by the author, who pays special attention to questions of gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and the role of education-- all matters of continuing concern in Latin American thought, from its earliest stirrings to the present day.
This book brings the history of Latin American philosophy to an English-speaking audience through the prominent voices of Mauricio Beuchot, Horacio Cerutti-Guldberg, María Luisa Femenías, Jorge J. E. Gracia, Oscar R. Martí, León Olivé, Carlos Pereda, and Eduardo Rabossi. They argue that Spanish is not a philosophically irrelevant language and that there are original positions to be found in the work of Latin American philosophers. Part I of the book looks at why the history of philosophy has not developed in Latin America. A range of theoretical issues are explored, each focusing on specific problems that have hindered the development of a solid history. Part II details the complex task of writing a history of philosophy for a region still haunted by the specter of colonialism.
Many of the philosophical questions raised in Latin America may seem to be among the perennial problems that have concerned philosophers at different times and in different places throughout the Western tradition, but they are not altogether the same--for Latin American thinkers have often adapted them to capture problems presented by new circumstances, and sought resolutions with arguments that are indeed novel. This book explains how well-established philosophical traditions gave rise in the New World to a characteristic form of thought not to be found in other cultures. There was no clean sweep of the past and an attempt to start over: rather, Latin American thinkers gradually adapted European ideas to their needs, sometimes borrowing on a larger scale, sometimes less. It is then no surprise that, under Iberian rule, Scholasticism became the accepted view and began to lose its grip only when the rulers did. But what does seem surprising is the radical way in which those traditions were on occasions challenged, as illustrated by the cases of José de Acosta, a Jesuit priest in Peru, and the Mexican nun, Juana Inés de la Cruz–each of whom spoke out against certain aspects of the official philosophy in colonial society. And when theories familiar elsewhere arrived to Latin America, as in the cases of positivism and Marxism, they were often seen differently in the light of new circumstances.But above all, this book shows that there is a body of interesting philosophical arguments offered by Latin Americans concerning problems that have arisen in Spanish- and Portuguese-speaking parts of the New World. In connection with this purpose, it examines how Latin Americans have thought about philosophical issues belonging to metaphysics, philosophy of science, cross-cultural psychology, feminist epistemology, ethics, and social and political philosophy. These are taken up in due course, paying special attention to questions of rationality, gender discrimination, justice, human rights, reparation for historically dispossessed native peoples, and relativism vs. universalism--all matters of continuing concern in Latin American thought, from its earliest stirrings to the present day. And among some specific issues that have generated heated controversies from the early twentieth century to the present, the book explores how Latin Americans and their descendants abroad think of their own cultural identity, examines their critique of US mass-culture and moral philosophy, and considers at some length the vexing problem of which name, if any, is the correct one to use to refer to all of this exceedingly diverse ethnic group. A closer look at the defining elements of Latin American identity has often led to questions concerning the characteristic features that might distinguish Latin Americans and their descendants abroad from other peoples of the world, the existence of a typically Latin American philosophy, and the correct name to refer to them. These, often conflated in the literature, are treated separately by the author, who favors a historically-based account of Latin-American identity. She also argues that the existence of a characteristically Latin American philosophy can be shown–though not by appealing to some standard but implausible reasons. And to resolve the question concerning a correct ethnic-group name, she proposes a new approach to the semantics of those names.
The most complete and up-to-date philosophy reference for a new generation, with entries ranging from Abstract Objects to Wisdom, Socrates to Jean-Paul Sartre, Ancient Egyptian Philosophy to Yoruba Epistemology. The Concise Routledge Encyclopedia of Philosophy includes: * More than 2000 alphabetically arranged, accessible entries * Contributors from more than 1200 of the world's leading thinkers * Comprehensive coverage of the classic philosophical themes, such as Plato, Arguments for the Existence of God and Metaphysics * Up-to-date coverage of contemporary philosophers, ideas, schools and recent developments, including Jacques Derrida, Poststructuralism and Ecological Philosophy * Unrivalled international and multicultural scope with entries such as Modern Islamic Philosophy, Marxist Thought in Latin America and Chinese Buddhist Thought * An exhaustive index for ease of use * Extensive cross-referencing * Suggestions for further reading at the end of each entry
Philosophy and the Mixed Race Experience is a collection of essays by philosophers about the mixed race experience. Each essay is meant to represent one of three possible things: (1) what the philosopher sees as the philosopher’s best work, (2) evidence of the possible impact of the philosopher’s mixed race experience on the philosopher’s work, or (3) the philosopher’s philosophical take on the mixed race experience. The book has two primary goals: (1) to collect together for the first time the work of professional, academic philosophers who have had the mixed race experience, and (2) to bring these essays together for the purpose of adding to the conversation on the question of the degree to which factical identity and philosophical work may be related. The book also examines the possible relationship between the mixed race experience and certain philosophical positions.
Volume five of a ten volume set which provides full and detailed coverage of all aspects of philosophy, including information on how philosophy is practiced in different countries, who the most influential philosophers were, and what the basic concepts are.
The intellectual autobiography of a leading figure in the field of Latin American Philosophy. In 1961, at the age of nineteen, Jorge J. E. Gracia escaped from the island of Cuba by passing himself off as a Catholic seminarian. He arrived in the United States with just a few spare belongings and his mother’s diamond ring secured in a hole in one of his shoes. With a Diamond in My Shoe tells the story of Gracia’s quest for identity—from his early years in Cuba and as a refugee in Miami to his formative role in institutionalizing the field of Latin American philosophy in the US academy. Committed to integrating into Anglo America without forgetting his roots, Gracia reflects on his struggles and successes as an immigrant and academic, bringing a philosopher’s eye to bear on his personal and professional development as a leading Latinx scholar. “Gracia is a writer in full control of his material, and yet someone who in his own search for identity as a philosopher, as a Cuban, as a Cuban American, as a Hispanic, as a Latino, as a Latinx, leaves many questions open, as any good philosopher should, allowing his readers to answer for themselves. The strength of his authorial voice resides in his honesty.” — Rolando Pérez, author of Severo Sarduy and the Neo-Baroque Image of Thought in the Visual Arts