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  1. Rodolfo Ahumada (1963). The Philosophies of Antonio Caso and Jose Vasconcelos with Special Emphasis on Their Concepts of Value. Dissertation, University of Southern California
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  2. Coriolano Alberini (1927). Contemporary Philosophic Tendencies in South America, With Special Reference to Argentina. The Monist 37 (3):328-334.
  3. Arturo Ardao (1978). Risieri Frondizi- Jorge J.E. Gracia, El hombre y los valores en la filosofía latinoamericana del siglo XX. Revista Venezolana de Filosofía 8:135-137.
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  4. Héctor Arévalo Benito (2014). PAPER REVIEW: "Los pasos perdidos: Escritos sobre Ortega y Gasset", por José Gaos (ed. de José LASAGA MEDINA)", en Bajo Palabra, Revista de Filosofía, ÉPOCA Nº II. Nº 9, Madrid, UAM, 2014, pp. 315-320.". [REVIEW] Revista de Filosofía (Madrid) (9):315-320.
    Era imprescindible una edición de aquellos textos que José Gaos escribiera sobre su gran maestro, Ortega, máxime desde que se ha comenzado a estudiar con un interés inusitado la obra del filósofo asturiano exiliado en México, tal y como se deduce del gran número de trabajos, investigaciones, publicaciones, jornadas, etc., que se han venido realizado, en la última década, mediante el esfuerzo de centros de investigación y universidades españolas como la Universidad de Valencia, la UNED, el CSIC, la U. de (...)
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  5. A. MacC Armstrong (1953). Contemporary Latin-American Philosophy. Philosophical Quarterly 3 (11):167-174.
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  6. Enrique Ayala Mora (ed.) (2006). Pensamiento de Hernán Malo González: Ensayos de Interpretación. Cuenca, Ecuador ;Universidad Del Azuay.
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  7. H. B. (1969). Three Argentine Thinkers. Review of Metaphysics 23 (2):349-350.
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  8. H. B. (1969). Vasconcelos of Mexico. Review of Metaphysics 23 (1):130-131.
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  9. García Bacca & Juan David (2002). Ensayos y Estudios de Juan David García Bacca. Fundación Para la Cultura Urbana.
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  10. Héctor Ballón Lozada (2007). La Filosofía En Arequipa. Fondo Editorial Colegio de Abogados de Arequipa.
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  11. 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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  12. Alejandro Bárcenas (2015). Historicidad y Cultura En 'El Espejo Enterrado'. In Roberto Cantú (ed.), The Reptant Eagle: Essays on Carlos Fuentes and the Art of the Novel. Cambridge Scholars Publishing 271-287.
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  13. 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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  14. 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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  15. 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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  16. Carlos Beorlegui (2006). Corrientes actuales de la Filosofía de la Liberación. Diálogo Filosófico 65:196-224.
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  17. Horacio Bernardo (2009). Filosofía en el Uruguay: actualidad y después. A Parte Rei: Revista de Filosofía 66:16.
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  18. Arthur Berndston (1953). Book Review:Making of the Mexican Mind. Patrick Romanell. [REVIEW] Ethics 63 (3):222-.
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  19. Arthur Berndtson (1951). Mexican Philosophy: The Aesthetics of Antonio Caso. Journal of Aesthetics and Art Criticism 9 (4):323-329.
  20. 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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  21. Raúl Fornet Betancourt (1982). El pensamiento filosófico de José Vasconcelos. Cuadernos Salmantinos de Filosofía 9:147-178.
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  22. Augusto Salazar Bondy (1969). Sentido y Problema Del Pensamiento Filosófico Hispano-Americano with English Translation. University of Kansas, Center of Latin American Studies.
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  23. Augusto Salazar Bondy (1967). Historia de Las Ideas En El Perú Contemporáneo El Proceso Del Pensamiento Filosófico. F. Moncloa].
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  24. Edgar Sheffield Brightman (1947). Don José Vasconcelos. Philosophy and Phenomenological Research 7 (3):453-460.
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  25. Edgar Sheffield Brightman (1946). Don Jose Vasconcelos. Philosophy and Phenomenological Research 7:453.
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  26. Edgar Sheffield Brightman (1943). Personalism in Latin America. Pacific Philosophical Quarterly 24 (2):147.
  27. L. Camacho (1971). "Organization of the American States, "Los "Fundadores" En la Filosofía de América Latina". [REVIEW] The Thomist 35 (3):552.
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  28. Juan Manuel Silva Camarena (1988). Simposio sobre la filosofía de Eduardo Nicol. Revista de filosofía (Chile) 61:109-110.
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  29. Gregorio Gómez Cambres (1995). Actualidad del pensamiento de Zubiri. Revista Agustiniana 36 (109):159-184.
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  30. Mario Zeledón Cambronero (1977). Pensamiento y vigencia de Vicente Sáenz. Revista de Filosofía de la Universidad de Costa Rica 41:269-280.
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  31. Euryalo Cannabrava (1949). Present Tendencies in Latin American Philosophy. Journal of Philosophy 46 (5):113-119.
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  32. Bernardo J. Cantens (2008). Review: Pragmatismo Hispánico. [REVIEW] Transactions of the Charles S. Peirce Society 44 (4):pp. 739-747.
  33. Roberto Cantú (ed.) (2015). The Reptant Eagle: Essays on Carlos Fuentes and the Art of the Novel. Cambridge Scholars Publishing.
    Carlos Fuentes (1928–2012) was the most prominent novelist in contemporary Mexico and, until his recent death, one of the leading voices in Latin America’s Boom generation. He received the most prestigious awards and prizes in the world, including the Latin Civilization Award (presented by the Presidents of Brazil, Mexico, and France), the Miguel de Cervantes Prize, and the Prince of Asturias Award. During his fecund and accomplished life as a writer, literary theorist, and political analyst, Fuentes turned his attention to (...)
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  34. Angel J. Cappelletti (1995). Filosofía Argentina Del Siglo Xx. Monograph Collection (Matt - Pseudo).
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  35. Manuel Gonzalo Casas (1961). Situação actual da Filosofia na Argentina. Revista Portuguesa de Filosofia 17 (3/4):340 - 373.
  36. 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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  37. Dulce María Granja Castro (1999). El Neokantismo en México. Signos Filosóficos 1 (2):9-31.
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  38. 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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  39. Alberto Caturelli (1967). La Filosofía En Argentina Actual. — Vol. Revista Portuguesa de Filosofia 23 (2):227-227.
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  40. Alberto Caturelli (1963). La Filosofía de la Cultura En El Pensamiento de Derisi. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 8 (32):569-574.
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  41. Roberto Colonna (2008). Filosofía Sin Más: Leopoldo Zea E I Cuadernos Americanos. Le Cáriti.
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  42. 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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  43. 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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  44. Cruz Costa (1964). A History of Ideas in Brazil. Berkeley, University of California Press.
  45. Afranio Coutinho (1943). Some Considerations on the Problem of Philosophy in Brazil. Philosophy and Phenomenological Research 4 (2):186-193.
  46. William Rex Crawford (1966). El Pensamiento Latinoamericano de Un Siglo. Editorial Limusa-Wiley.
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  47. William Rex Crawford (1945). A Century of Latin-American Thought. Journal of Philosophy 42 (25):694-698.
  48. Raul Armando Cruz-Cortes (1993). Latin American Philosophy and the Case of Mariategui: Philosophy as "Caliban" or a Defense of Philosophical Cannibalism. Dissertation, University of Massachusetts Amherst
    This dissertation is a critical re-assessment of Latin American philosophical tradition and its quest for an authentic philosophical identity. This re-evaluation is brought about through s distinct reading of the writings of the Peruvian Marxist, Jose Carlos Mariategui . The analysis which is exercised in this inquiry proposes that its philosophical production should not be considered as an obscure or secondary form of European philosophy, or in the most unfortunate case, as a radical denial of the latter's philosophical heritage. ;In (...)
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  49. José Manuel Romero Cuevas (2008). I. Ellacuría: Una Teoría Crítica Desde América Latina. Revista Internacional de Filosofía Política 32:115-134.
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  50. 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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1 — 50 / 196