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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.
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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. 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.
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  4. 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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  5. Arthur Berndtson (1951). Mexican Philosophy: The Aesthetics of Antonio Caso. Journal of Aesthetics and Art Criticism 9 (4):323-329.
  6. 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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  7. 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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  8. 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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  9. 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 (...)
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  10. Marcílio de Freitas (2006). Projeções Estéticas da Amazônia: Um "Olhar" Para o Futuro. Edua.
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  11. 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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  12. Domingos José Gonçalves de Magalhães (2004). Fatos Do Espírito Humano. Academia Brasileira de Letras.
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  13. Mário Vieira de Mello (2009). Desenvolvimento E Cultura: O Problema Do Estetismo No Brasil. Fundação Alexandre de Gusmão.
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  14. Debora Diniz (2004). Abortion in Brazilian Bioethics. Cambridge Quarterly of Healthcare Ethics 13 (03):275-279.
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  15. Fred Evans (2004). Unforeseeable Americas. Symposium 8 (1):168-173.
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  16. 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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  17. 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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  18. León Ferrer, Jesús Jaúregui & Sergio Pérez (1993). El imaginario México profundo. Revista Internacional de Filosofía Política 2:167-182.
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  19. 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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  20. José Carlos Moreira da Silva Filho (2008). O anjo da história e a memória das vítimas: o caso da ditadura militar no Brasil. Veritas 53 (2).
    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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  21. 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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  22. Ross Gandy (1992). Argentina's “Dirty War”. Radical Philosophy Review of Books 1992 (6):17-21.
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  23. Jorge J. E. Gracia (2002). Minorities and the Philosophical Marketplace. Metaphilosophy 33 (5):535-551.
  24. Jorge J. E. Gracia (1983). Risieri Frondizi 1910 - 1983. Proceedings and Addresses of the American Philosophical Association 56 (5):632 - 633.
  25. John H. Haddox (1964). The Aesthetic Philosophy of José Vasconcelos. International Philosophical Quarterly 4 (2):283-296.
  26. 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).
  27. Jorge Hernández-Arriaga, Victoria Navarrete de Olivares & Kenneth V. Iserson (1999). The Development of Bioethics in Mexico. Cambridge Quarterly of Healthcare Ethics 8 (03):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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  28. 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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  29. 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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  30. 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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  31. G. Larochelle (1992). Image and Representation of the Other: North America Views South America. Diogenes 40 (157):23-40.
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  32. Alfredo Lucero-Montaño (2008). Desafíos venideros: Luis Villoro: Los retos de la sociedad por venir . FCE, México, 2007. Astrolabio: Revista Internacional de Filosofía 7:38-42.
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  33. Pedro Marquez & Carolyn Erdener (2005). A Research Agenda for the Study of Business Ethics in NAFTA. Proceedings of the International Association for Business and Society 16:30-32.
    A research project currently underway at the Mexico City campus of the Instituto de Tecnológico y de Estudios Superiores de Monterey (ITESM) was presentedfor discussion. A number of constructive suggestions from participants have been incorporated into the paper.
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  34. Amy A. Oliver (1993). Values in Modern Mexican Thought. Journal of Value Inquiry 27 (2):215-230.
  35. Mariana Ortega (2004). Exiled Space, in‐Between Space: Existential Spatiality in Ana Mendieta'sSiluetasSeries. Philosophy and Geography 7 (1):25-41.
    Existential space is lived space, space permeated by our raced, gendered selves. It is representative of our very existence. The purpose of this essay is to explore the intersection between this lived space and art by analyzing the work of the Cuban?born artist Ana Mendieta and showing how her Siluetas Series discloses a space of exile. The first section discusses existential spatiality as explained by the phenomenologists Heidegger and Watsuji and as represented in Mendieta's Siluetas. The second section analyzes the (...)
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  36. E. W. Palm & V. A. Velen (1964). The Art of the New World After the Spanish Conquest. Diogenes 12 (47):63-74.
  37. Robert A. Pastor (2007). Después Del Libre Comercio En América Del Norte : Cómo Cerrar la Brecha de Desarrollo. In Ana Covarrubias Velasco (ed.), México En Un Mundo Unipolar ... Y Diverso. Colegio de México, Centro de Estudios Internacionales.
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  38. Grace Prada Ortiz (2005). El Pensamiento Filosófico Desde Las Mujeres: Matilde Carranza, Vera Yamuni y Ana Alfaro. Departamento de Filosofía, Universidad Nacional.
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  39. Reginaldo Prandi (2004). Afro-Brazilian Identity and Memory. Diogenes 51 (1):35-43.
    The problem of the construction of memory that faces the Afro-Brazilian population presents itself as more than a simple need for an identity connected to an original past, but in addition as essential, because for historical reasons their social reality has not yet reached the end of its struggle. The African composition of Brazilian culture is based on several sources of many origins peculiar to different African peoples. The memory people have of Africa is vague, generic, indefinite. Though the lost (...)
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  40. Luis Recaséns Siches & Gordon Ireland (eds.) (1948). Latin-American Legal Philosophy. Cambridge, Harvard Univ. Press.
    Human life, society and law: fundamentals of the philosophy of the law, by Luis Recaséns Siches.- Phenomenology of the decision, by Carlos Cossio.- The eidetics and aporetics of the law, by Juan Llambías de Azevedo.- The philosophical-juridical problem of the validity of law, by Eduardo García Máynez.- Liberty as right and as power, by Eduardo García Máynez.
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  41. Asunción Álvarez Del Río & Ma Luisa Marván (2011). On Euthanasia: Exploring Psychological Meaning and Attitudes in a Sample of Mexican Physicians and Medical Students. Developing World Bioethics 11 (3):146-153.
    Euthanasia has become the subject of ethical and political debate in many countries including Mexico. Since many physicians are deeply concerned about euthanasia, due to their crucial participation in its decision and implementation, it is important to know the psychological meaning that the term ‘euthanasia’ has for them, as well as their attitudes toward this practice. This study explores psychological meaning and attitudes toward euthanasia in 546 Mexican subjects, either medical students or physicians, who were divided into three groups: a) (...)
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  42. Alicia P. Rodriguez (1999). Latino Education, Latino Movement. Educational Theory 49 (3):381-400.
  43. Cristian Rojas & Marco Galetta (2008). Indigenous Rights in The Venezuelan Legislation. Proceedings of the Xxii World Congress of Philosophy 11:137-147.
    This paper is emphatically focused in the analysis on the indigenous problem such as it had been ruled by law in the different Venezuelan Constitutions since the foundation of the Republic in 1811. Our purpose does not go as far as to treat the ancestral indigenous problem in Venezuela because this would exceeds the limits of our study; although, we will do some references in relation to this question.
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  44. Cristian Rojas & Marco Galetta (2008). La interpretación jurídica en la legislación venezolana. Proceedings of the Xxii World Congress of Philosophy 40:205-211.
    The objective of our research is to examine the diverse methods of judicial interpretation, taking off from that established in Article 4 of the Venezuelan Civil Code. We attempt to explain what and how to interpret using the exegetic method of interpretation through an exhaustive analysis of the article, in agreement with Article 22 of the Penal Process Organic Code. Emphasis is placed on the classical methods of legal interpretation: grammatical, logical-systematic, and historical-comparative, among others.
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  45. Mario Saenz (1991). Memory, Enchantment and Salvation: Latin American Philosophies of Liberation and the Religions of the Oppressed. Philosophy and Social Criticism 17 (2):149-173.
  46. Ofelia M. Schutte (1990). The Master-Slave Dialectic in Latin America. The Owl of Minerva 22 (1):5-18.
  47. Tomás Straka (2005). Las Alas de Icaro: Indagación Sobre Ética y Ciudadanía En Venezuela (1800-1830). Fundación Konrad Adenauer Stiftung.
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  48. Ernest S. Sweeney (1984). The Nature and Power of Religion in Latin America. Thought 59 (2):149-163.
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  49. Enid Vian (ed.) (2010). La Condición Humana En El Pensamiento Cubano Del Siglo Xx. Editorial de Ciencias Sociales.
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  50. Roberto J. Walton (2004). Problemas de filosofía de la religión desde América Latina: Desde la experiencia a la reflexión. Revista Portuguesa de Filosofia 60 (4):1041 - 1050.
1 — 50 / 51