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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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  2. J. R. A. (1979). The Philosophy of the American Revolution. Review of Metaphysics 32 (3):572-573.
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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.
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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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  19. S. J. Ampe (2013). De mystieke diepgang Van lessius' leven en leer. Bijdragen 15 (3):272-310.
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  20. 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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  21. 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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  22. Pierre Aubenque (2010). A História da Filosofia é ou não Filosófica? Princípios 5 (6):171-187.
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  23. 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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  24. J. M. Ayala (1985). Seminarios de Historia de la Filosofía Española. Balance. Diálogo Filosófico 2:250-252.
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  25. George Bailey (1989). Forging Art. Southern Journal of Philosophy 27 (3):319-329.
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  26. 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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  29. 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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  30. 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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  31. Zo Bekijk Ik Het Meerjarenprogramma (forthcoming). Luis in de Pels. Idee.
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  32. 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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  33. 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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  34. 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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  35. 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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  36. 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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  38. 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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  39. Raúl Fornet Betancourt (1982). El pensamiento filosófico de José Vasconcelos. Cuadernos Salmantinos de Filosofía 9:147-178.
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  40. Mauricio Beuchot (2013). Hermenéutica analógica e historia de la filosofía. Estudios Filosóficos 62 (180):323-332.
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  45. David A. Brading (1988). The Two Cities: St. Augustine and the Spanish Conquest of America in Santo Agostinho No XVI Centenario da Sua Conversao E Baptismo. Revista Portuguesa de Filosofia 44 (1):99-126.
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  46. R. A. Brandão & A. K. Péres Jr (2001). Levantamento da Herpetofauna Na Área de Influência Do Aproveitamento Hidroelétrico da UHE Luís Eduardo Magalhães (Palmas, TO). Humanitas 3:35-50.
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  49. Arie R. Brouwer (1986). CASTRO, Emilio Church Groups Lead Battle Against Apartheid. Business and Society Review 57:106-112.
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  50. Maria João Cabrita (2009). No Rasto da Passagem de Ferreira de Castro Pelos Suplemento E Revista de A Batalha On the Track of Ferreira de Castro’s Passage by the Supplement and the Magazine of A Batalha. [REVIEW] Cultura:119-137.
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