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Summary Latin American philosophy, as standardly construed, began during the colonial period. But philosophy then was not autonomous from education. During the nineteenth century, as evident in the work of Latin American positivists, philosophical concerns had close connections to political and social interests. This lack of autonomy lasted to about the 1910s. Between the 1910s and the 1940s, a generation of philosophers known as the fundadores (‘Founders) strove to develop philosophy in Latin America as an autonomous discipline within academia, with the usual professional organizations and institutions. It was clearly owing to their efforts that philosophy became a practice analogous to what their peers were doing at the time in major Western centers of scholarship. For the first time since the Wars of Independence and the national organization that followed (roughly, 1810-1898), philosophy began to be studied for its own sake. Moreover, it became a professional activity with recognition in the wider community. Today almost all major philosophical  movements have representatives in Latin America.
Key works Works such as Jaksic 1998Beuchot 2011, and Author 2014, as well as many other publications on the history of Latin American philosophy, tend to provide mostly historical information about philosophers and their works. An adequate explanation of this tendency would probably have to attend at the fact that, for better or worse, the study of the history of philosophy has enjoyed a privileged status among Latin American philosophers. But there are grounds for optimism here, since more topic-centered historical studies are emerging, as can be seen in Hurtado 2011.

Introductions For a general introduction to the history of Latin American philosophy, see Nuccetelli et al 2010Gracia 2011 is a collection of new essays on some historical figures, mostly of the nineteenth century.  More specific topics in the history of Latin American philosophy can be found in Canteñs 2010; Hurtado 2006; Nuccetelli 2008; Pappas 2007; Pereda 2011.
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  1. C. A. (1999). Luís de Molina Regressa a Évora, Actas Das Jornadas, Évora, 13-14 de Junho de 1997 , 229 Pp. [REVIEW] Revista Filosófica de Coimbra 8 (15):171-172.
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  2. J. R. A. (1979). The Philosophy of the American Revolution. Review of Metaphysics 32 (3):572-573.
  3. M. A. (1971). Panorama da História da Filosofía No Brasil. [REVIEW] Review of Metaphysics 24 (4):744-744.
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  4. M. A. (1967). La Filosofia En Argentina Actual. [REVIEW] Review of Metaphysics 20 (4):714-714.
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  5. M. A. (1967). Major Trends in Mexican Philosophy. [REVIEW] Review of Metaphysics 20 (4):717-717.
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  6. R. A. (1962). La Revisión Heideggeriana de la Historia de la Filosofia. [REVIEW] Review of Metaphysics 16 (2):398-398.
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  7. Jl Abellan (1993). Reflections on the Spanish Understanding of the Word Race, in the Light of the 500th Anniversary of the Discovery of America. Filosoficky Casopis 41 (2):277-288.
  8. Jorge Acevedo Guerra (2006). Humberto Giannini. Breve Historia de la Filosofía. Revista de filosofía (Chile) 62.
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  9. Mohamed Bilal Achmal (2006). Estado actual de la enseñanza de la filosofía en Marruecos: Programas y manuales. A Parte Rei: Revista de Filosofía 44:12.
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  10. Rodolfo Mario Agoglia (1981). Cultura nacional y Filosofía de la Historia en América Latina. Cuadernos Salmantinos de Filosofía 8:231-242.
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  11. Rodolfo Ahumada (1966). The Spirit of Mexican Philosophy. Pacific Philosophical Quarterly 47 (3):340.
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  12. 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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  13. Fernando Ainsa (2002). Dossier la Filosofía En Hispanoamérica. Cuadernos Hispanoamericanos.
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  14. Norberto Alcover (2006). La vida secreta de las palabras: Aproximaciones al "desde dónde" dialogamos. Critica 56 (938):12-16.
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  15. Alexander Alexander (1954). OMANELL'S Making of the Mexican Mind. [REVIEW] Philosophy and Phenomenological Research 15:117.
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  16. U. Alonso Del Campo (1989). Fray Luis de Granada y la Estética Del Lenguaje. Studium 29 (3):535-550.
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  17. Guadalupe Álvarez de Araya Cid (2009). Algunas Fuentes Compositivas de la Pintura de Costumbres En América Latina. Aisthesis 45.
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  18. S. Álvarez Turienzo (1991). Salamanca, Alcalá, Toledo.«Lugares» Mentales de Fray Luis de León. Ciudad de Dios: Revista Agustiniana 204 (2-3):519-544.
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  19. A. González Álvarez (1949). Historia de la Filosofia. Revista Portuguesa de Filosofia 5 (3):361-362.
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  20. Daisy Rivero Alvisa & Iliana Rojas Requena (1987). Justo Sierra y la Filosofía Positivista En México. Editorial de Ciencias Sociales.
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  21. S. J. Ampe (2013). De mystieke diepgang Van lessius' leven en leer. Bijdragen 15 (3):272-310.
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  22. Domingo Araya (1984). Reflexiones Sobre El Pensamiento Iberoamericano o la Nueva Cultura. Franciscanum: Revista de Las Ciencias Del Espíritu 26 (77):182-193.
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  23. Susagna Argemí (2009). Transdisciplinarietat: Christoph Wulf: Antropología: Historia, cultura, filosofía. Barcelona, Anthropos, 2008. Astrolabio: Revista Internacional de Filosofía 8:100-102.
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  24. Germâan Marquâinez Argote (1993). La Filosofia En America Latina Historia de Las Ideas.
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  25. Germán Marquínez Argote (1988). La Filosofía En Colombia Historia de Las Ideas. Editorial El Búho.
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  26. Pierre Aubenque (2010). A História da Filosofia é ou não Filosófica? Princípios 5 (6):171-187.
    Ensaiooriginalrnfntepublicadosob 0 titulo de I;estdrede laH1ilosqJhieest-eUeoo ~?ilietNcn.in(crg. Bart:maCassin):NooGra:setLeuTsMaiemes(Cd. C11eminsdefnseej, RJ.17-36,EdnmsduSew1.PaIis 1992.Apiliica;;aodestatraduc;flo foifeitacornagentilpe!111issaodeEditia-rsduSeuiL.
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  27. J. M. Ayala (1989). Heredia Soriano, Antonio (Ed.); Actas Del V Seminario de Historia de la Filosofía Española de la Filosofía Española. Diálogo Filosófico 13:103-105.
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  28. J. M. Ayala (1985). Seminarios de Historia de la Filosofía Española. Balance. Diálogo Filosófico 2:250-252.
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  29. George Bailey (1989). Forging Art. Southern Journal of Philosophy 27 (3):319-329.
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  30. Javier Bandres, J. Javier Campos & Rafael Llavona (1989). Behavioral Observation in America: The Spanish Pioneers in the 16th and 17th Centuries. Bulletin of the Psychonomic Society 27 (2):184-187.
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  31. C. Barbieri (1966). Breve Historia de la filosofía. Augustinianum 6 (1):174-174.
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  32. Atilano Domínguez Basalo (1992). Contribución del Profesor Rábade a la Historia de la Filosofía. Logos 1 (10):69-86.
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  33. Irinéa de Lourdes Batista (2005). Einstein e as interfaces entre história, filosofia e ensino de física. Scientiae Studia 3 (4):733-739.
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  34. Patricia Bazan (1991). Eugenio Cambaceres as Precursor of the Contemporary Argentine Novel. [Spanish Text]. Dissertation, New York University
    This dissertation approaches Cambaceres' novels as precursors of the modern Latin American novel and establishes their similarities with the Argentine Novel. Prior studies of these novels have most often analyzed their function as expressions of Naturalism in writers of the Argentine Generation of 1880. This thesis proposes a new reading of Cambaceres' works as pre-figurations of the contemporary Latin American novel. The analysis concentrates on the narrative innovations of Pot-Pourri, Musica sentimental and Sin rumbo with special reference to language, the (...)
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  35. Jm Becerra Hiraldo (1991). Texto Castellano En Las Obras Latinas de Fray Luis de León. Ciudad de Dios: Revista Agustiniana 204 (2-3):579-585.
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  36. Zo Bekijk Ik Het Meerjarenprogramma (forthcoming). Luis in de Pels. Idee.
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  37. Jorge Brower Beltramín (2013). Castro Orellana, Rodrigo y Fortanet Fernández, Joaquín (editores):" Foucault desconocido". Anales Del Seminario de Historia de la Filosofía 30 (1):259-261.
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  38. Liliana Bergesio (2011). Las tecnologías rurales andinas de América Latina desde los estudios de la filosofía de la cultura. Astrolabio: Revista Internacional de Filosofía 12:47-56.
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  39. Ignacio Jericó Bermejo (2001). Sobre la seguridad de creer desde la fe divina: La enseñanza de fray Luis de León (1568). Revista Agustiniana 42 (127):159-192.
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  40. Ignacio Jericó Bermejo (1999). Consensus sanctorum et dogma fidei: la enseñanza de fray Luis de León (1568). Revista Agustiniana 40 (122):625-652.
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  41. Ignacio Jericó Bermejo (1999). Sobre las penas de apóstatas e idólatras: enseñanza de los salmantinos del siglo XVI: Luis de León y Pedro de Aragón. Revista Agustiniana 40 (121):143-195.
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  42. Carmen Bernand (1998). Esclaves Et Affranchis d'Origine Africaine: Le Cas de l'Argentine. Cahiers Internationaux de Sociologie 105:325-340.
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  43. Josefina Birulés Bertrán (2009). El Pensamiento Actual En Cataluña. In Manuel Garrido (ed.), El Legado Filosófico Español E Hispanoamericano Del Siglo Xx. Cátedra
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  44. Raúl Fornet Betancourt (1982). El pensamiento filosófico de José Vasconcelos. Cuadernos Salmantinos de Filosofía 9:147-178.
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  45. Mauricio Beuchot (2013). Hermenéutica analógica e historia de la filosofía. Estudios Filosóficos 62 (180):323-332.
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  46. Mauricio Beuchot (1994). La recepción de la filosofía moderna en América Latina. Cuadernos Salmantinos de Filosofía 21:203-220.
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  47. Hugo E. Biagini (1985). Panorama Filosófico Argentino.
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  48. D. Bigalli (1992). The Political Though of Camoes, Luis, de-Critical Notes. Rivista di Storia Della Filosofia 47 (3):477-525.
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  49. Jaime Bofill & José M. Vélez (1947). Historia de la Filosofía. Revista Portuguesa de Filosofia 3 (4):425-426.
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  50. Roberto Bolaño & Chris Andrews (2008). From Nazi Literature in the Americas. Common Knowledge 14 (2):296-306.
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