About this topic
Summary Under this category falls works that have philosophical import but are not the product of professional philosophers. In Latin America, there is a long tradition of amateur philosophy, cultivated by intellectuals and artists who, interested in philosophical problems, have developed influential arguments and doctrines. 
Key works The topics of this "amateur" philosophical tradition include ethnic identity, feminism, democracy, globalization, justice, and rights. 
Introductions Introductory sources in this category include Nuccetelli et al 2010, Gracia & Millán-Zaibert 2004, von Vacano 2011, and Nuccetelli & Seay 2003
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  1. Carmen María Eguílaz Alsúa (1989). VI Seminario de la Historia de la Filosofía Española E Iberoamericana. Salamanca, 26-30 de Septiembre de 1988. Diálogo Filosófico 13:95-99.
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  2. Itxaso Arias Arana (2004). Aproximación a la función social de la literatura desde el neopragmatismo. Revista de filosofía (Chile) 36 (110):105-126.
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  3. Kenneth Arnan (1993). Guidelines for Latin American and Latino Studies. Inquiry 12 (1-2):37-40.
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  4. Mariano Artigas (1980). Lo Corporal y Lo Mental: Simposio. Anuario Filosófico 13 (2):145-156.
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  5. Enrique Alvarez Asiáin (2011). La imagen deleuziana del pensamiento: método y procedimiento. A Parte Rei: Revista de Filosofía 75:2.
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  6. Andrés Avelino (1941). Prolegomenos a la Unica Metafisica Posible. Republica Dominicana, Montalvo.
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  7. José María Romero Baró (1991). Alain Guy y la idea de finitud en la filosofía latinoamericana. Revista de filosofía (Chile) 72:276-294.
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  8. M. Bataillon & N. McKeon (1963). The Pizarrist Rebellion the Birth of Latin America. Diogenes 11 (43):46-62.
  9. Josep María Bech (2003). El pensamiento de la no-coincidencia. Convivium 16:57-94.
    Argues that Merleau-Ponty’s thought grounds itself on “non-coincidence” or, as he puts it, on “divergence or écart”, “non-transparence” or “non-adequacy”, since neither perception nor knowledge, in his view, actually conveys the things perceived or known. Reality comes up drenched in transcendence, and likewise thought has to span the “uncanny distance” that severs the subject from itself and every object from its own identity. Thus appear groundless an array of received views on the “reversibility” ascribed by Merleau-Ponty to the doublet “distance (...)
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  10. Lino E. Morán Beltrán & Johan Méndez-Reyes (2010). Héctor Mujica: apuntes para el debate del socialismo en Venezuela. Utopía y Praxis Latinoamericana: Revista Internacional de Filosofía Iberoamericana y Teoría Social 48:63-74.
    Mujica, representa unos de los intelectuales más importantes del marxismo venezolano del siglo XX. Las ideas que guían el presente estudio, recogen su postura ante la historia, la religión, los medios de comunicación, así como su tesis sobre el progreso y su postura antiimperialista y, de manera muy particular, la teoría socialista como instrumento de interpretación y trasformación de la realidad.Mujica represents one of the most important intellectuals in twentieth-century Venezuelan Marxism. The ideas guiding this study include his posture regarding (...)
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  11. Debra B. Bergoffen (2004). Engaging Nietzsche's Women: Ofelia Schutte and the Madres de la Plaza de Mayo. Hypatia 19 (3):157-168.
    : Ofelia Schutte's relationship to Nietzsche is contentious. Sometimes she identifies him as an ally. Sometimes she calls him an enemy. Appealing to Nietzsche's abolition of the appearance reality distinction and to his discussions of women as skeptics, I turn to Ofelia's discussions of the Madres de la Plaza de Mayo to suggest that their protests can be understood as a Nietzschean politics of transvaluation where the myth of the mother and the materialities of women's bodies become the ground of (...)
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  12. Adrián Bertorello (2005). "La cantante calva" o la puesta en escena de la impropiedad. Un ensayo de intepretación desde la filosofía de Heidegger. Revista de Filosofía de la Universidad de Costa Rica 43 (109):181-191.
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  13. Nilda Bistué (2004). El Trabajo de Lo Negativo. Avatares Del Pensamiento Crítico. In Roberto Follari, Nilda Bistué & Claudia Yarza (eds.), La Proliferación de Los Signos: La Teoría Social En Tiempos de Globalización. Homo Sapiens
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  14. Libertad Borges Bittencourt (2007). México: Forjando Pátria - a Mestiçagem Como Projeto de Nação. In Elio Cantalício Serpa & Marcos Antonio de Menezes (eds.), Escritas da História: Narrativa, Arte E Nação. Edufu
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  15. Maria Stella Martins Bresciani (2005). O Charme da Ciência E a Sedução da Objetividade: Oliveira Vianna Entre Intérpretes Do Brasil. Editora Unesp.
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  16. M. Bunge (2004). Book Reviews: Understanding Early Civilizations. [REVIEW] Philosophy of the Social Sciences 34 (4):588-590.
  17. Mario Bunge (2011). Provocaciones. Edhasa.
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  18. Mario Bunge (2000). Philosophy From the Outside. Philosophy of the Social Sciences 30 (2):227-245.
  19. Mario Bunge (1958). Reviews. [REVIEW] British Journal for the Philosophy of Science 9 (33):239-247.
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  20. Mario Bunge (1956). On William Morris' Socialism. Science and Society 20 (2):142 - 144.
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  21. Mario Augusto Bunge (2003). Philosophical Dictionary. Prometheus Books.
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  22. Joanildo A. Burity (1997). The Impertinence of Intellectuals: Democracy and Postmodernity in Latin America. Angelaki 2 (3):43 – 65.
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  23. Verónica Rodríguez Cabrera & Roberto Diego Quintana (2002). Paradojas Conceptuales Del Género En Procesos de Cambio de Mujeres Indígenas y Campesinas En El México Rural. Cinta de Moebio 13.
    This paper deals with epistemological and methodological complexities in gender studies, when applied to the social movements of indigenous and peasant women in rural Mexico. Their problems, actions, achievements, projects and utopia, allow the appropriation and redefinition of concepts from local ..
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  24. Luis Camacho (2007). Tendencias Opuestas en Filosofía de la Tecnología. The Proceedings of the Twenty-First World Congress of Philosophy 12:191-193.
    The philosophy of technology seems to be in a stagnant condition today, partly due to the lack of communication between several traditions in the field. Whereas science and technology are considered products of society in the STS programs, the approach in Latin American countries is just the opposite: a better society is sought after through the application of science and technology in development plans. A dialogue between these two opposite traditions might prove useful in overcoming stagnation in the field.
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  25. Rudolf Carnap (2011). Informe de Rudolf Carnap sobre filósofos mexicanos presos. Signos Filosóficos 13 (26):155-160.
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  26. Jorge Castañeda (2005). Realism for Latin America: Finding and Achieving the Possible. Science and Society 69 (2):137 - 142.
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  27. Luis Castro (2013). El problema de la modernidad filosófica en Venezuela. Apuntes Filosóficos 1 (1).
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  28. Kit Richard Christensen (ed.) (2001). Philosophy and Choice: Selected Readings From Around the World. Mcgraw Hill.
    This anthology of 78 readings includes historically diverse writings by men and women working within Asian, African, Latin American, and native North American cultural traditions, as well as classic and contemporary readings from Western sources. The aim is to present students with a more global, multicultural, and gender-conscious picture of philosophical inquiry and the range of issues it confronts.
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  29. Benito de Castro Cid (1974). La Filosofía Jurídica de Luis Recaséns Siches. Monograph Collection (Matt - Pseudo).
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  30. Jaime Vélez Correa (1961). Filosofia Actual na Colômbia. Revista Portuguesa de Filosofia 17 (3/4):281 - 293.
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  31. Plutarco Cortez (2008). Posmodernidad y Pensamiento Ágil. A Parte Rei: Revista de Filosofía 57:9.
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  32. Richard A. Curry & José Luis Gómez-Martínez (1976). Lo hispánico en los Estados Unidos. Una aproximación bibliográfica. Cuadernos Salmantinos de Filosofía 3:401-416.
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  33. Fred Dallmayr (2001). Memory and Social Imagination: Latin American Reflections. Critical Horizons 2 (2):153-171.
    The imagination opens onto a reconciliation of the past with the future, especially when it is activated as a retrieval of the memories of collective suffering. This is especially the case with the Latin American experience, with its history of military governments and their 'dirty wars' against their civilians. Using Ricoeur's notion of the metaphorical imagination, and drawing on Dussel's work on ethical hermeneutics, this paper argues that, in the act of remembering, other social imaginaries can be created as possibilities (...)
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  34. Helder Buenos Aires de Carvalho (2011). 1er Congreso de la Sociedad Filosofica del Uruguay. Cadernos Do Pet Filosofia 2 (4):p - 132.
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  35. Guillermo de la Peña (1995). La ciudadanía étnica y la construcción de los indios en el México contemporáneo. Revista Internacional de Filosofía Política 6:116-140.
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  36. Carlos de la Torre (2007). The Resurgence of Radical Populism in Latin America. Constellations 14 (3):384-397.
  37. Carlos de la Torre (1998). Populist Redemption and the Unfinished Democratization of Latin America. Constellations 5 (1):85-95.
  38. Nythamar de Oliveira (2010). Phenomenology. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell
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  39. M. I. P. de Queiroz & P. R. Della Rena (1978). Evolution of the Latin American Carnival. Diogenes 26 (104):49-65.
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  40. Alberto Wagner de Reyna (2006). Bases Para Un Enfoque Iberoamericano Del Mundo Actual. Utopía y Praxis Latinoamericana 11 (32):113-120.
    The prominent, catholic, existentialist philosopher, Alberto Wagner de Reyma (Lima Peru, 1915) who was a privileged witness of the XX Century, focused on Spanish-America from the beginning of the XXI century to the present and the future of the West. His criticism of pan-Americanism, globalization, ..
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  41. Alberto Wagner de Reyna (2002). Una Visión Iberoamericana de la Crisis Presente. Utopía y Praxis Latinoamericana 7 (18):89-100.
    The celebrated Peruvian philosopher and disciple of Heidegger, Wagner de Reyner, in his most recent essay, presents us with the antecedents and causes of the western cultural crisis. The progressive movement of a society secularized by knowledge and dominated by formal and homogeneous rational..
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  42. Edward Demenchonok (2007). Intercultural Philosophy. The Proceedings of the Twenty-First World Congress of Philosophy 7:27-31.
    This paper focuses on the philosophical analysis of interculturality. Globalization involves the problem of the universal and its relation to the particular in cultures. In some interpretations, universality is sharply opposed to particularity (Arjun Appadurai's theory of "break" in culture). In contrast to this, there are authors who allow for both particular and universal, focusing on their interrelation. Roland Robertson shows that diversity and multiculturality do not exclude forms of cultural unity. The analysis involves the current debate regarding the term (...)
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  43. A. Díaz (1985). Biblioteca Filosófica. Universidad Nacional de Colombia. Bogotá. Revista Venezolana de Filosofía 19:131.
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  44. Eduardo Manuel Duarte (1999). Conscientizacion y Comunidad: A Dialectical Description of Education as the Struggle for Freedom. Studies in Philosophy and Education 18 (6):389-403.
    This paper contributes to those analyses that have discussed Hegel'sinfluence on Freire, and Freire's rethinking of Hegel. Yet, my narrative of the dialectic of conscientizacion, which I presenthere, is a novel attempt to read both thinkers simultaneously.Thus, in this paper I am exploring, and not didactically proving Gadotti's (1994) important, yet unqualified,claim that Hegel's dialectic ``can be considered the principaltheoretical framework of (Freire's) Pedagogy of the Oppressed.It could be said that the whole of his theory of conscientization has its roots (...)
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  45. Paul T. Durbin (1998). Philosophy of Technology in the Americas in the Last Twenty-Five Years. Teorema: International Journal of Philosophy 17 (3):87-95.
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  46. Ana Barahona Echeverría & Ana Lilia Gaona Robles (2001). The History of Science and the Introduction of Plant Genetics in Mexico. History and Philosophy of the Life Sciences 23 (1):151 - 162.
    The emergence and development of 'national sciences' in Latin American countries were not, until very recently, part of the agenda of historians of science because the 'traditional' history of sciences was not interested in the scientific activity of peripheral areas. The history of science is a recent discipline in Mexican historiographic studies. The methodological interest in the history of science, the creation of schools and institutes that deal with it, the establishment of particular chairs, the organization of national societies, and (...)
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  47. Javier Echeverria (1985). VI Simposio Internacional de Filosofía (UNAM, México). Theoria 1 (2):609-609.
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  48. David A. Escobar (2011). Amos & Postmodernity: A Contemporary Critical & Reflective Perspective on the Interdependency of Ethics & Spirituality in the Latino-Hispanic American Reality. [REVIEW] Journal of Business Ethics 103 (1):59-72.
    This article argues that ethics and spirituality are therefore interdependent. One cannot be practiced without paying attention to the other. One needs to be shaped and informed by the other. This article intends to support this claim by briefly using the book and story of the Old Testament prophet Amos. Here, a brief but fair description and definition of postmodernity is provided in order to prepare the ground for an examination, discussion, and reflection of the interdependency of ethics and (...)
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  49. Roberto H. Esposto, Rodolfo Günter Kusch y Abel Posse: Convergencia y Diálogo.
    Based on the assessment made by Mario Vargas Llosa of Latin American literature, this article is to describe the confluence of thought in the production kuscheano literary essays and Abel Posse, Argentine novelist and intellectual. This convergence is expressed in a convergence of intentionality in a decolonizing intellectual project whose aim is to think America from America. The other aspect that this paper is to explore how the literary production of Abel Posse is a dramatization and dialogue with philosophy kuscheana.
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  50. Joseph P. Fitzpatrick (1984). The Latin American Church in the United States. Thought: A Journal of Philosophy 59 (2):244-254.
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