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  1. Coriolano Alberini (1927). Contemporary Philosophic Tendencies in South America, With Special Reference to Argentina. The Monist 37 (3):328-334.
  2. A. MacC Armstrong (1953). Contemporary Latin-American Philosophy. Philosophical Quarterly 3 (11):167-174.
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  3. Enrique Ayala Mora (ed.) (2006). Pensamiento de Hernán Malo González: Ensayos de Interpretación. Cuenca, Ecuador ;Universidad Del Azuay.
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  4. H. B. (1969). Three Argentine Thinkers. Review of Metaphysics 23 (2):349-350.
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  5. H. B. (1969). Vasconcelos of Mexico. Review of Metaphysics 23 (1):130-131.
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  6. García Bacca & Juan David (2002). Ensayos y Estudios de Juan David García Bacca. Fundación Para la Cultura Urbana.
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  7. Héctor Ballón Lozada (2007). La Filosofía En Arequipa. Fondo Editorial Colegio de Abogados de Arequipa.
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  8. Michael D. Barber (1998). Ethical Hermeneutics: Rationality in Enrique Dussel's Philosophy of Liberation. Fordham University Press.
    The essence of Dussel's thought is presented through the concept of "ethical hermeneutics" which seeks to interpret reality from the viewpoint of what Emmanuel Levinas presents as the "other" - those who are vanquished, forgotten, or excluded from existent socio-political or cultural systems. Barber traces Dussel's development toward Levinas' philosophy through his discussion of the Hegelian dialectic and through the stages of Dussel's own ethical theory.
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  9. Carlos F. Bauer (2008). La Analéctica de Enrique Dussel: Un Método Para la Construcción de Una Utopía Factible o Institución Futura Para El Tercer Milenio. Facultad de Filosofía y Humanidades [Universidad Nacional de Córdoba].
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  10. S. Bautista & Juan José (2010). Crítica de la Razón Boliviana: Elementos Para Una Crítica de la Subjetividad Del Boliviano Con Conciencia Colonial, Moderna y Latino-Americana. Grito Del Sujeto.
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  11. Dennis Beach (2004). History and the Other: Dussel’s Challenge to Levinas. Philosophy and Social Criticism 30 (3):315-330.
    a product of human thought that betrays the lived uniqueness of persons, reducing ‘otherness’ to the categories of the understanding and to its historical consequences? Or is history too ‘thick’ to be synchronized in memory and historical consciousness? The article, taking its inspiration from Enrique Dussel’s ethics of liberation and particular moments of Latin American history, develops the notion of the proximity of history, phenomenologically critiquing Emmanuel Levinas’s own reduction of history to consciousness, his reading of history as a synchronizing (...)
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  12. Horacio Bernardo (2009). Filosofía en el Uruguay: actualidad y después. A Parte Rei: Revista de Filosofía 66:16.
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  13. Arthur Berndston (1953). Book Review:Making of the Mexican Mind. Patrick Romanell. [REVIEW] Ethics 63 (3):222-.
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  14. Arthur Berndtson (1951). Mexican Philosophy: The Aesthetics of Antonio Caso. Journal of Aesthetics and Art Criticism 9 (4):323-329.
  15. Raúl Fornet Betancourt (2001). Para Un Balance Crítico de la Filosofía Iberoamericana En la Llamada Etapa de Los Fundadores. Utopía y Praxis Latinoamericana 6 (12):32-42.
    This study proposes a critical revision of the normally accepted thesis that the founder generation is the generation that prepared the basis for “philosophical normality” in Latin America. In this sense we try to clarify that philosophy is established by the founders. In this sense we questio..
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  16. Edgar Sheffield Brightman (1947). Don José Vasconcelos. Philosophy and Phenomenological Research 7 (3):453-460.
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  17. Euryalo Cannabrava (1949). Present Tendencies in Latin American Philosophy. Journal of Philosophy 46 (5):113-119.
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  18. Bernardo J. Cantens (2008). Review: Pragmatismo Hispánico. [REVIEW] Transactions of the Charles S. Peirce Society 44 (4):pp. 739-747.
  19. Manuel Gonzalo Casas (1961). Situação actual da Filosofia na Argentina. Revista Portuguesa de Filosofia 17 (3/4):340 - 373.
  20. Jiménez Castillo & José Francisco (2005). Domingo Alberto Rangel En la Venezuela Del Siglo Xx: Aporte Teórico-Político. El Metadiscurso En la Historia de Vida. Mérida Editores.
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  21. Dulce María Granja Castro (1999). El Neokantismo en México. Signos Filosóficos 1 (2):9-31.
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  22. Faviola Rivera Castro (2008). El proyecto de secularización y el legado de liberalismo en México. Revista Internacional de Filosofía Política 32:37-45.
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  23. Roberto Colonna (2008). Filosofía Sin Más: Leopoldo Zea E I Cuadernos Americanos. Le Cáriti.
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  24. Simone Conceição & Augusto Marcos Fagundes Oliveira (2007). Liberation Theology and Leaning in Latin America. In Sharan B. Merriam (ed.), Non-Western Perspectives on Learning and Knowing. Krieger Pub. Co..
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  25. William Cooper (2010). Normal Philosophy". In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
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  26. Cruz Costa (1964). A History of Ideas in Brazil. Berkeley, University of California Press.
  27. Afranio Coutinho (1943). Some Considerations on the Problem of Philosophy in Brazil. Philosophy and Phenomenological Research 4 (2):186-193.
  28. Marcus Vinicius da Cunha & Débora Cristina Garcia (2011). Pragmatism in Brazil : John Dewey and Education. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
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  29. Julio de Zan (1983). Krausismo y filosofía práctica en la Argentina. Cuadernos Salmantinos de Filosofía 10:229-246.
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  30. Agustín Basave Fernandez Del Valle (1969). Las principales corrientes filosóficas en Iberoamerica. Studi Internazionali di Filosofia 1:131-138.
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  31. Jorge Aurelio Díaz (2004). Reseña de "La filosofía analítica en Colombia" de Carolina Rodríguez. Ideas y Valores 125:135-138.
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  32. José Maurízio Domingues (2010). Latin America and Contemporary Modernity : A Sociological Interpretation. In Ann Brooks (ed.), Social Theory in Contemporary Asia. Routledge.
  33. Antón Donoso (2011). John Dewey in Spain and in Spanish America. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press. 347-362.
  34. Antón Donoso (1971). Three Argentine Thinkers. International Philosophical Quarterly 11 (4):597-599.
  35. Antón Donoso (1966). Philosophy in Brazil. International Philosophical Quarterly 6 (2):286-310.
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  36. Enrique Dussel (1999). Six Theses Toward a Critique of Political Reason: The Citizen as Political Agent. Radical Philosophy Review 2 (2):79-95.
    The author explores the viability of rational political action - here understood as a philosophy of liberation - through an examination of practical and material, practical-discursive, strategic and instrumental, critically normative, discursive, and strategic criteria.
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  37. Enrique Dussel (1999). Six Theses Toward a Critique of Political Reason. Radical Philosophy Review 2 (2):79-95.
    The author explores the viability of rational political action - here understood as a philosophy of liberation - through an examination of practical and material, practical-discursive, strategic and instrumental, critically normative, discursive, and strategic criteria.
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  38. Enrique D. Dussel (1976). La "Filosofía de la Liberación" En Argentina. Cuadernos Salmantinos de Filosofía 3:361-366.
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  39. Lorenzo Espinosa (2006). Reseña de" Historia de la fenomenología en México" de Antonio Zirión Quijano. Signos Filosóficos 8 (16):151-155.
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  40. Josef Estermann (2008). Leopoldo Zea Interkulturell Gelesen. Traugott Bautz.
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  41. Víctor Farías (2010). Heidegger y Su Herencia: Los Neonazis, El Neofascismo Europeo y El Fundamentalismo Islámico. Tecnos.
    Cuando apareció Heidegger y el nazismo el mundo intelectual internacional habló de una «bomba», pese al tono mesurado y exacto del texto. El descubrimiento innegable de su vínculo con el nazi-fascismo, comprometía no sólo a su propio país, sino a toda la cultura del siglo XX. Esta discusión sigue viva. Por eso, Heidegger y su herencia: el neonazismo, el neofascismo y el fundamentalismo islámico compromete de modo sorprendente la proyección del pensamiento heideggeriano en el presente y el futuro. Con su (...)
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  42. Óscar Barroso Fernández (2004). Filosofía de la historia y moral en Zubiri. Claves para la interpretación iberoamericana de su filosofía. Revista de Filosofía de la Universidad de Costa Rica 42 (105):87-99.
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  43. Pedro Pablo Fernández, Eugenio Pucciarelli & Enrique Anderson Imbert (eds.) (2009). Cuestiones Filosóficas: Ensayos Sobre Filosofía de Pedro Henríquez Ureña. Biblioteca Nacional Pedro Henríquez Ureña.
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  44. Gustavo Flores Quelopana (2007). Búsquedas Actuales de la Filosofía Andina. Iipcial, Fondo Editorial.
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  45. Ruben Flores (2011). John Dewey and the Legacy of Mexican Pragmatism in the United States. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
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  46. Risieri Frondizi (1951). On the Unity of the Philosophies of the Two Americas. Review of Metaphysics 4 (4):617 - 622.
  47. Risieri Frondizi (1943). Contemporary Argentine Philosophy. Philosophy and Phenomenological Research 4 (2):180-186.
  48. Daniel Gaido & Lucas Poy (2011). A la conquista de la clase obrera: Los comunistas y el mundo del trabajo en la Argentina, 1920-1935 Historia del trotskismo en Argentina y América Latina Marx en la Argentina: Sus primeros lectores obreros, intelectuales y científicos. [REVIEW] Historical Materialism 19 (1):271-287.
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  49. Amelia L. Gallastegui (2009). El Rol Ético-Político Del Otro En la Obra de Enrique Dussel. Editorial Dunken.
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  50. José Gama (2005). Kant e o Mundo Iberoamericano. Revista Portuguesa de Filosofía 61 (2):623-624.
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1 — 50 / 152