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  1. Arturo Argueta (2009). El Darwinismo En Iberoamérica: Bolivia y México. Consejo Superior de Investigaciones Científicas.
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  2. L. K. B. (1960). El Positivismo Argentino, Pensamiento Filosofica y Sociologico. Review of Metaphysics 13 (4):705-705.
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  3. José Luis Belmonte Postigo (2008). Erosionando el demonio de sus propietarios: un análisis de las tachas de los contratos de compraventa de los esclavos en Santiago de Cuba, 1780-1803. Contrastes 13:37-56.
    This article studies the patternsfor slave resistance in Santiago de Cuba, based on the analysis of the ptlrchase contracts recordedfrom 1780 to 1803. The main objective of this work is to categorize tlze diferent ways of slave resistance, also attending to gender strategies.
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  4. Rodríguez Bencomo & Dalia de Jesús (2010). La Identidad Como Tema En la Obra Martiana: Una Lectura Desde la Filosofía. Editorial de Ciencias Sociales.
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  5. Janet Burke & Ted Humphrey (2011). Sarmiento on Barbarism, Race, and Nation Building. In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
  6. Meri L. Clark (2010). The Emergence and Transformation of Positivism. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
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  7. Cruz Costa (1964). A History of Ideas in Brazil. Berkeley, University of California Press.
  8. Victoria Crespo (2006). Democracy in Latin America, 1760-1810 - Edited by Carlos A. Forment. Constellations 13 (4):585-589.
  9. JoAnn Borda de Sáinz (1989). Eugenio Mariá De Hostos: Philosophical System and Methodology: Cultural Fusion. Senda Nueva De Ediciones.
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  10. Julio de Zan (1983). Krausismo y filosofía práctica en la Argentina. Cuadernos Salmantinos de Filosofía 10:229-246.
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  11. Claus Dierksmeier (2010). Krausism. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
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  12. Lowell Dunham (1975). Positivism in Mexico. Southwestern Journal of Philosophy 6 (2):154-155.
  13. Risieri Frondizi (1955). A Study in Recent Mexican Thought. Review of Metaphysics 9 (1):112 - 116.
  14. Leila Gómez (ed.) (2008). La Piedra Del Escándalo: Darwin En Argentina, 1845-1909. Simurg.
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  15. Manuela Alejandra Gomez (2011). The Neglected Historical and Philosophical Connection Between José Ingenieros and Ralph Waldo Emerson. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
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  16. Pablo Guadarrama González (2004). Positivismo y Antipositivismo En América Latina. Editorial de Ciencias Sociales.
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  17. Antonio Tinoco Guerra (2010). Arturo Uslar Prieti y el antipositivismo en Venezuela. Utopía y Praxis Latinoamericana 15 (48):97-105.
    El antipositivismo en Latinoamérica debe ser visto como una serie de tendencias que surgieron como reacción a la interpretación limitada que hacia el positivismo de la realidad continental. En el caso venezolano el antipositivismo esta muy vinculado a una serie de tendencias de pensamiento que surgi..
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  18. Adalberto Santana Hernández (2011). El Ideario de Morazán, Juárez y Martí. In Adalberto Santana (ed.), Filosofía, Historia de Las Ideas E Ideología En América Latina y El Caribe. Universidad Nacional Autónoma de México.
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  19. Teresa Houghton (2011). La Filosofía En Colombia: Bibliografía Del Siglo Xix. Universidad Santo Tomás.
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  20. Iván Jaksic (2011). Andrés Bello : Race and National Political Culture. In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
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  21. Antonio Carlos Klein (2004). Farias Brito. Edições Demócrito Rocha.
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  22. O. A. Kubitz (1960). Francisco Bilbao's Ley de Historia in Relation to the Doctrines of Sarmiento and Lamannais. Philosophy and Phenomenological Research 20 (4):487-502.
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  23. Juan López-Morillas (1981). The Krausist Movement and Ideological Change in Spain, 1854-1874. Cambridge University Press.
    A definitive study of the intellectual movement in 19th-century Spain of harmonic rationalism propounded by the German Karl Christian Friedrich Krause which was dedicated to an ideal of universal brotherhood.
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  24. Oscar Martí (2010). Early Critics of Positivism. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
  25. Oscar R. Martí (2011). Justo Sierra and the Forging of a Mexican Nation. In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
  26. Celina A. Lértora Mendoza (1989). Un inédito del filósofo argentino León Dujovne sobre la filosofía de la historia en Domingo F. Sarmiento. Cuadernos Salmantinos de Filosofía 16:241-254.
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  27. Carlos Monsiváis (2006). El Laicismo En México: Notas Sobre El Destino (a Fin de Cuentas Venturoso) de Las Libertades. In Benjamin Mayer Foulkes (ed.), Ateologías. Conaculta.
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  28. Arnoldo Mora (2008). El Arielismo: De Rodó a García Monge. Euned, Editorial Universidad Estatal a Distancia.
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  29. Thomas Neuner (2004). Karl Krause (1781-1832) in der Spanischsprachigen Welt: Spanien, Argentinien, Kuba. Leipziger Universitätsverlag.
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  30. Adriana Novoa (2010). From Man to Ape: Darwinism in Argentina, 1870-1920. University of Chicago Press.
    Adriana Novoa and Alex Levine offer here a history and interpretation of the reception of Darwinism in Argentina, illuminating the ways culture shapes ...
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  31. Adriana Novoa & Alex Levine (2010). Darwinism. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
  32. S. Nuccetelli (ed.) (2009). Blackwell Companion to Latin American Philosophy. Blackwell.
  33. Antônio Vidal Nunes (2007). A Ciência E o Homem No Pensamento de Farias Brito E Rubem Alves: Filosofia Brasileira. Eufes.
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  34. Leyla Perrone-Moisés (ed.) (2004). Do Positivismo à Desconstrução: Idéias Francesas Na América. Edusp.
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  35. Mariano Picón-Salas (1943). Rousseau En Venezuela. Philosophy and Phenomenological Research 4 (2):195-201.
  36. José Antonio Aguilar Rivera (2011). Men or Citizens? : The Making of Bolívar's Patria. In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
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  37. Arturo Andrés Roig (2006). Los Krausistas Argentinos. Ediciones El Andariego.
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  38. Arturo Andrés Roig, Marisa Muñoz, Patrice Vermeren & Yamandú Acosta (eds.) (2009). Repensando El Siglo Xix Desde América Latina y Francia: Homenaje Al Filósofo Arturo A. Roig. Colihue.
  39. Patrick Romanell (1966). "A History of Ideas in Brazil: The Development of Philosophy in Brazil and the Evolution of National History," by Joao Cruz Costa, Trans. Suzette Macedo. Modern Schoolman 43 (2):183-187.
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  40. Juan Garrido Rovira (2010). Independencia, Federalismo, República y Democracia : Cuatro Pilares Históricos de la Vida Política Venezolana. In Elena Plaza & Juan Garrido Rovira (eds.), Sobre García-Pelayo y la Historia de Venezuela. Fundación Manuel García-Pelayo.
  41. María del Carmen Rovira & Alberto Núñez M. (eds.) (uuuu). Una Aproximación a la Historia de Las Ideas Filosóficas En México: Siglo Xix y Principios Del Xx. Universidad Nacional Autónoma de México.
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  42. Ofelia Schutte (2011). Undoing Race : Martí's Historical Predicament. In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
  43. Merle Edwin Simmons (1977). Santiago F. Puglia, an Early Philadelphia Propagandist for Spanish American Independence. Distributed by University of North Carolina Press.
  44. Alexander Stehn (2012). From Positivism to ‘Anti-Positivism’ in Mexico: Some Notable Continuities. In Gregory Gilson & Irving Levinson (eds.), Latin American Positivism: New Historical and Philosophic Essays. Lexington Books. 49.
    A general consensus has emerged in the scholarship on Latin American thought dating from the latter half of the nineteenth century through the first quarter of the twentieth. Latin American intellectuals widely adapted the European philosophy of positivism in keeping with the demands of their own social and political contexts, effectively making positivism the second most important philosophical tradition in the history of Latin America, after scholasticism. However, as thinkers across Latin America faced the challenges of the twentieth century, they (...)
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  45. O. Carlos Stoetzer (1978). Nineteenth-Century Traditionalism In Spanish America. International Philosophical Quarterly 18 (1):49-68.
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  46. Ralph Lee Woodward (1971). Positivism in Latin America, 1850-1900: Are Order and Progress Reconcilable? Lexington, Mass.,Heath.
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