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  1. Omar Acha (2011). Francisco Valsecchi y las peripecias de una axiología económica católica en la Argentina del siglo XX. Cuyo 28 (1):61-77.
    El recorrido intelectual de Francisco Valsecchi en la historia de las ideas económicas católicas muestra las inflexiones teóricas de una axiología derivada de la Doctrina Social de la Iglesia. Sin embargo, las condiciones históricas del desarrollo de una economía católica en la Argentina y las transformaciones sociales, económicas y políticas del periodo 1930-1970 incidieron sobre las tendencias conceptuales de aquella axiología en apariencia perenne. Para explicar los cambios operados en el pensamiento económico se sigue la trayectoria de Valsecchi. Se muestran (...)
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  2. Pedro Gerardo Acosta (ed.) (2008). I Congreso Colombiano de Filosofía: Memorias. Universidad de Bogotá Jorge Tadeo Lozano.
    v. 1. Estética, fenomenología y hermenéutica -- v. 2. Filosofía de la ciencia, filosofía del lenguaje y filosofía de la psiquiatría -- v. 3. Ética y filosofía política, filosofía de la religión e historia de la filosofía.
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  3. Yamandú Acosta (2010). Pensamiento crítico, sujeto y democracia en América Latina. Utopía y Praxis Latinoamericana 15 (51):15-43.
    Se sostiene que "Pensamiento Crítico, Sujeto y Democracia en América Latina" expresa un problema radical de nuestra configuración socio- cultural latinoamericana. Se exponen las líneas argumentativas de dos expresiones paradigmáticas del pensamiento crítico en América Latina desde los ´80 hasta hoy,..
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  4. Yamandú Acosta (2001). La estructura cultural de la contrarrevolución burguesa y los límites de las transiciones democráticas en el cono sur de América Latina. Utopía y Praxis Latinoamericana 6 (12):9-31.
    Se desarrollan analíticamente cuatro proposiciones: I) La tensión democracia-autoritarismo es constitutiva de la identidad de las democracias latinoamericanas, II) La novedad del nuevo autoritarismo reside en su articulación como proyecto total que lo singulariza como totalitarismo que se l..
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  5. Rodolfo Mario Agoglia (1983). La idea de identidad nacional en América Latina. Cuadernos Salmantinos de Filosofía 10:265-278.
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  6. Linda Martín Alcoff, Debra A. Castillo, Santiago Castro-Gómez, Rafael Cervantes Martínez, Felipe Gil Chamizo, Raúl Fornet-Betancourt, Jorge J. E. Gracia, María Mercedes Jaramillo, María Pía Lara-Zavala, Eduardo Mendieta, Walter Mignolo, Iván Petrella, Roberto Regalado Álvarez, Mario Sáenz, Ofelia Schutte & Leopoldo Zea (eds.) (2002). Latin American Perspectives on Globalization: Ethics, Politics, and Alternative Visions. Rowman & Littlefield Publishers.
    From the most prominent thinkers in Latin American philosophy, literature, politics, and social science comes a challenge to conventional theories of globalization. The contributors to this volume imagine a discourse in which revolution requires no temporalized march of progress or takeovers of state power but instead aims at local control and the material conditions for human dignity.
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  7. J. Andermann (2010). State Formation, Visual Technology and Spectatorship: Visions of Modernity in Brazil and Argentina. Theory, Culture and Society 27 (7-8):161-183.
    How can we conceive of the relation between technologies of image-making and the formations of political power, without reducing the former to merely superstructural effects of a pre-existing ideology or deducing the latter from the functional determination inherent in technical apparatuses? In this article, I revisit the notion of the state as a visual form I proposed in an earlier work, arguing that in order to understand the articulation between politics and visuality in modernity we need to pay attention to (...)
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  8. Marcos de R. Antuna (2016). The Aztec Concept of Malinalli and LGBT Pedagogical Lives. Radical Pedagogy 13 (2):119-129.
    The foundational concepts of traditional Aztec metaphysics can benefit relations between LGBT students and teachers and their heterosexual peers. Because LGBT students and teachers suffer academic grievances at rates which their straight colleagues do not, they are in need of sound mechanisms for redress. The ethical stances implicit in the Aztec ontological simple teotl and the three motion-changes through which it acts – olin, malinalli, and nepantla – offer novel ways of approaching positive socialization between groups with differing social qualities (...)
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  9. Luc K. Audebrand & Thierry C. Pauchant (2009). Can the Fair Trade Movement Enrich Traditional Business Ethics? An Historical Study of its Founders in Mexico. Journal of Business Ethics 87 (3):343 - 353.
    As the need for more diversity in business ethics is becoming more pressing in our global world, we provide an historical study of a Fair Trade (FT) movement, born in rural Mexico. We first focus on the basic assumptions of its founders, which include a worker–priest, Frans van der Hoff, a group of native Indians and local farmers who formed a cooperative, and an NGO, Max Havelaar. We then review both the originalities and challenges of the FT movement and its (...)
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  10. Arthur Berndtson (1951). Mexican Philosophy: The Aesthetics of Antonio Caso. Journal of Aesthetics and Art Criticism 9 (4):323-329.
  11. Raúl Fornet Betancourt (1990). Dos aproximaciones filosóficas al problema de la técnica y su significación para la situación actual de América Latina. Revista Agustiniana 31 (95):535-550.
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  12. Brightman Brightman (1943). Recent Latin-American Publications. [REVIEW] Philosophy and Phenomenological Research 4:554.
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  13. 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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  14. Daniel Campos (2011). Understanding Immigration as Lived Personal Experience. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press 245-261.
    This essay provides an account of the lived personal experience of immigration at three levels: general aims; relations to place and to other persons; and feelings and sensibility. The account is structured by Charles Peirce's phenomenological categories, but the emphasis is on describing the experience. For the experiential descriptions, the essay also relies on the work of Latin Americans such as Octavio Paz and Mario Benedetti and Anglo Americans such as Henry Thoreau, John McDermott, Jane Addams, and Lara Trout.
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  15. Miguel Angel Hermida Carneiro (2006). ""El" Ethos" de la Técnica En El Pensamiento Filosófico Contemporáneo. In Juan Carlos Couceiro-Bueno & Sergio Vences Fernández (eds.), Pensar En Tiempos de Oscuridad: Homenaje Al Profesor Sergio Vences. Universidade da Coruña, Servizo de Publicacions
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  16. Mario Casalla & María Teresa de la Garza (2000). Informe de los colectivos españoles, argentinos y mexicanos nucleados en torno al tema “Filosofía y Judaísmo”. Isegoría 23:271-274.
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  17. Gabriela Coronado (2007). Fuzzy Identities for an Inclusive Anglohispanic Dialogue. World Futures 63 (3 & 4):237 – 249.
    When constructed in linear terms, cultures and identities misrepresent other people, constructing crisp boundaries that separate groups as if completely different. To demonstrate the negative impact of such views, I analyze cultural texts such as songs, films, and Web pages, showing the intercultural complexity existing in different constructions of Mexicanness as part of the dialogue arising in the political, social, and cultural interaction between Mexico and the United States. I emphasize the contrast between examples that reinforce identities that can be (...)
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  18. G. Darat (2011). Emancipación y democracia: Una relectura de la justicia distributiva. Astrolabio: Revista Internacional de Filosofía 11:143 - 151.
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  19. Marcílio de Freitas (2006). Projeções Estéticas da Amazônia: Um "Olhar" Para o Futuro. Edua.
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  20. Rosa Elena Pérez de la Cruz (2011). Juan Bosch : Literatura y Exilio. In Adalberto Santana (ed.), Filosofía, Historia de Las Ideas E Ideología En América Latina y El Caribe. Universidad Nacional Autónoma de México
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  21. María Teresa De La Garza (2000). Pensar desde los margenes de occidente. Una crítica a la racionalidad occidental desde la perspectiva del "nuevo pensamiento". Revista de filosofía (Chile) 33 (99):339-359.
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  22. Domingos José Gonçalves de Magalhães (2004). Fatos Do Espírito Humano. Academia Brasileira de Letras.
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  23. Mário Vieira de Mello (2009). Desenvolvimento E Cultura: O Problema Do Estetismo No Brasil. Fundação Alexandre de Gusmão.
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  24. Antonio Basílio Novaes Thomas de Menezes (2010). Paulo Ghiraldelli Jr., org. O que é Filosofia da Educação? Princípios 7 (8):127-129.
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  25. Eduardo Jardim de Moraes (1978). A Brasilidade Modernista Sua Dimensão Filosófica. Graal.
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  26. Guillermo Barón del Pópolo, Manuel Cuervo Sola & Victoria Martínez Espínola (2012). Alteridad Latinoamericana y Sujeto-Pueblo En la Obra Temprana de Enrique Dussel. Franciscanum 54 (158).
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  27. S. J. Denis E. Collins (1993). Paulo Freire. Journal for Peace and Justice Studies 5 (1):31-42.
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  28. Debora Diniz (2004). Abortion in Brazilian Bioethics. Cambridge Quarterly of Healthcare Ethics 13 (3):275-279.
    Brazilian bioethics became consolidated in the 1990s. It was during this time that teaching and research centers were instituted, associative groups were created, and the first papers of Brazilian authors were published. In Brazil, the first years of teaching and research in bioethics were marked by a strong influence of the United States, particularly in the theoretic and thematic fields. Among the main topics of discussion were subjects related to the end of life and to research involving human beings, and (...)
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  29. Enrique D. Dussel (1969). El Humanismo Semita Estructuras Intencionales Radicales Del Pueblo de Israel y Otros Semitas [Por] Enrique D. Dussel. Editorial Universitaria de Buenos Aires.
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  30. Fred Evans (2004). Unforeseeable Americas. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 8 (1):168-173.
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  31. TomJ Farer (2007). El Papel Del Sistema Interamericano En la Promoción de Los Intereses Nacionales de México. In Ana Covarrubias Velasco (ed.), México En Un Mundo Unipolar ... Y Diverso. Colegio de México, Centro de Estudios Internacionales
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  32. Justino Fernández (1964). An Aesthetic of Mexican Art: Ancient and Modern. Journal of Aesthetics and Art Criticism 23 (1):21-28.
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  33. León Ferrer, Jesús Jaúregui & Sergio Pérez (1993). El imaginario México profundo. Revista Internacional de Filosofía Política 2:167-182.
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  34. Víctor Figueroa Albelo (2009). Economía Política de la Transición Al Socialismo: Experiencia Cubana. Editorial de Ciencias Sociales.
    Prólogo del Che al proyecto de libro sobre economía política -- Teoría general de la transición socialista -- Cuba : de la liberación nacional a la construcción del socialismo -- Transición extraordinaria del capitalismo al socialismo en Cuba.
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  35. José Carlos Moreira da Silva Filho (2008). O anjo da história e a memória das vítimas: o caso da ditadura militar no Brasil. Veritas: Revista de Filosofia da PUCRS 53 (2):150-178.
    O artigo se apóia na filosofia da história da Walter Benjamin para denunciar a barbárie que se aloja na base da sociedade ocidental e promove a exclusão e o esquecimento das vítimas. Indica o papel político da memória na construção da democracia e no resgate da dignidade humana, reconhecida a partir da alteridade evidenciada no sofrimento, seguindo mais de perto a experiência das ditaduras latinoamericanas, em especial, a da ditadura militar brasileira. PALAVRAS-CHAVE – Justiça das vítimas. Memória política. História e (...)
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  36. Joaquín Herrera Flores (1999). Claves para el análisis del pensamiento autoritario en Iberoamérica (Proyecciones teóricas y políticas de laobra Cesarismo Democrático de Laureano Valenilla Lanz). Anales de la Cátedra Francisco Suárez 33:159-190.
    En el estudio que aquí se presenta se analiza hasta qué punto se puede llegar a una situación democrática estable, siguiendo los planteamientos del Cesarismo Democrático de Laureano Valenilla Lanz, que para conseguir los objetivos utilitaristas señalados por Simón Bolívar en su Manifiesto de Cartagena, intentó construir un sistema autoritario de gobierno. En contra de los razonamientos expresados por el autor venezolano, y desde una óptica más actual, hablar de democracia no supone quedarse en la mera constatación de las realidades (...)
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  37. Raúl Fornet-Betancourt (forthcoming). Dos Temas Fundamentales de la Filosofía de Sartre: El Otro y la Libertad. Naturaleza y Gracia.
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  38. Ross Gandy (1992). Argentina's “Dirty War”. Radical Philosophy Review of Books 1992 (6):17-21.
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  39. Jorge J. E. Gracia (2002). Minorities and the Philosophical Marketplace. Metaphilosophy 33 (5):535-551.
  40. Jorge J. E. Gracia (1983). Risieri Frondizi 1910 - 1983. Proceedings and Addresses of the American Philosophical Association 56 (5):632 - 633.
  41. Juan Javier Granaddelo & M. C. Mirow, The Future of the Economic Analysis of Law in Latin America: A Proposal for Alacde Model Law and Economics Civil and Commercial Codes.
    Nothing excites civilian lawyers and judges more than commissions for codification. Codification is more than an academic enterprise. Codification projects directly cut across the interface between law and life. ALACDE intends to harness this Latin American interest in codification to bring the economic approach to Latin America. A new-generation law and economics civil and commercial code will be a conscious project to restate Roman law's usefulness for coping with today's problems. Through law and economics, Roman law will renew itself. As (...)
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  42. W. Russel Gray (1991). Taking Nineteen Eighty Four Back to the Future, or There's an Awful Lot of Orwell in Brazil (Not To Mention Python). Utopian Studies 2 (1/2):147 - 156.
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  43. John H. Haddox (1964). The Aesthetic Philosophy of José Vasconcelos. International Philosophical Quarterly 4 (2):283-296.
  44. Shawn H. E. Harmon (2011). Ambition and Ambivalence: Encouraging a “Sci-Tech Culture” in Argentina Through Engagement and Regulatory Reform. Studies in Ethics, Law, and Technology 5 (1).
    Science matters. Science matters to the development of knowledge, to the sustainability of development, and to the shaping of social mores. Countries transitioning from developing to developed must be prepared to make science work for them and to forge a vision to become competitors in some aspects of science innovation. Drawing on data generated by the “Governing Emerging Technologies: Social Values and Stem Cell Regulation in Argentina” Project , this paper places the current Argentine bioscience setting in context by reviewing (...)
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  45. Jorge Hernández-Arriaga, Victoria Navarrete de Olivares & Kenneth V. Iserson (1999). The Development of Bioethics in Mexico. Cambridge Quarterly of Healthcare Ethics 8 (3):382-385.
    As in other countries, medical ethics in Mexico has rescued the world of philosophical ethics from oblivion. The needs of clinical medicine gave birth to Mexican bioethics. After the growth of scientific and technologic subjects in medical schools, the humanities, such as medical history, deontology, and medical philosophy, were replaced by such core subjects as radiology, pharmacology, and microbiology. Since the 1950s, graduates from Mexican medical schools have not been exposed to any courses in the medical humanities.
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  46. Alejandro Herrero (2006). Liberalismo y Democracia En Argentina. El Estudio de Un Caso: Ernesto Nelson: ¿Un Educador Del Estado En Contra Del Estado? Utopía y Praxis Latinoamericana 11 (33):103-108.
    This paper studies one aspect of the career of Ernesto Nelson (1873-1959) covering moreover the years in which he belonged to the National University in La Plata, and evaluates his university career which is quite different both in relation to the policies implemented in the same by its founder and ..
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  47. Ana Hirsch Adler & Rodrigo López Zavala (eds.) (2011). Ética y Valores Profesionales: Trece Experiencias de Investigación Universitaria En México. Universidad de Monterrey.
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  48. Luis Eduardo Hoyos (2010). Educación y democracia. Estudios de Filosofía 42:43-58.
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  49. Walter Omar Kohan (2009). (Brazil) Éticas de la Infancia. In Eva Marsal, Takara Dobashi & Barbara Weber (eds.), Children Philosophize Worldwide: Theoretical and Practical Concepts. Peter Lang 211.
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  50. Abraham Magendzo Kolstrein (2011). Why Are We Involved in Human Rights and Moral Education? Educators as Constructors of Our Own History. Journal of Moral Education 40 (3):289-297.
    My professional interest originally focused on curriculum planning and development, but for the last 30 years I have been researching, publishing and teaching in the field of human rights education. Suddenly, I became a human rights educator. Suddenly? No, nothing in our personal and professional life is the result of an abrupt occurrence. We are subjects of a particular history, a succession of events and narratives, located in time, space and circumstances. I constructed myself, consciously or unconsciously, as a human (...)
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