In order to systematically explore the normative treatment of black slavery by Second Scholastic thinkers, who usually place the problem within the broad discussion of moral conscience and, more narrowly, the nature and justice of trade and contracts, I propose two stations of research that may be helpful for future studies, especially concerning the study of Scholastic ideas in colonial Latin America. Beginning with the analysis of just titles for slavery and slavery trade proposed by Luis de Molina S.J., I (...) show how his accounts were critically reviewed by Diego de Avendaño S.J., revealing basic features of Second Scholasticism’s normative thinking in Europe and the Americas. The normative knowledge provided by these two Scholastic intellectuals would be profoundly tested during the last decades of the 17th century, especially by authors who sharpened the systemic analysis and a rigorist moral assessment of every title of slavery and slaveholding, as well as the requirements of an ethics of restitution. (shrink)

In order to systematically explore the normative treatment of Black slavery by Second Scholastic thinkers, usually placing the problem within the broad discussion of moral conscience and, more narrowly, the nature and justice of trade and contracts, I propose two stations of research that may be helpful for future studies, especially in what concerns the study of Scholastic ideas in colonial Latin America. Beginning with the analysisof just titles for slavery and slavery trade proposed by Luis de Molina S.J., I (...) show how his accounts were critically reviewed by Diego de Avendaño S.J., revealing basic features of Second Scholastic normative thinking in Europe and the Americas. Normative knowledge provided by these two Scholastic intellectuals wouldbe deeply tested throughout the last decades of the 17th century, especially by authors who sharpened the systemic analysis and a rigorist moral assessment of every title of slavery and slaveholding, as well as the requirements of an ethics of restitution. (shrink)

The purpose of this study is to characterize how religious language, discourse and practices, in contexts of Catholic missionary work during the so-called colonial period of Latin American history, reveal ethical and political contents and presuppositions which are central to understand social-historical phenomena and human relationships such as Black slavery. What I briefly analyze in the work of Alonso de Sandoval S.J. are some levels of religious discourse and description of standard religious practices that may reveal how the connection between (...) colonization and Christian mission both subverted and corrupted religion and how Christian mission, by its own terms, help structuring and confirming the politics of colonization, particularly contributing, at the level of social-political ideas and mental framework, to the long prevailing system of Black slavery in Latin America. (shrink)

This dissertation addresses the question of marginalization in cross-cultural communication from the perspectives of hermeneutic philosophy and postcolonial theory. Specifically, it focuses on European colonialism‘s effect on language and communicative practices in Latin America. I argue colonialism creates a deeply sedimented but unacknowledged background of inherited cultural prejudices against which social and political problems of oppression, violence and marginalization, especially towards women, emerge—but whose roots in colonial and imperial frameworks have lost transparency. This makes it especially difficult for postcolonial subjects (...) to meaningfully express their own experiences of psychic dislocation and fragmentation because the discursive background used to communicate these experiences is made up of multiple, sometimes conflicting traditions. To address this problem, I turn to a strategic use of Nietzsche‘s conceptions of subjectivity and language as metaphor to engage the unique difficulties that arise in giving voice to the subaltern experience. Thus, I argue that while colonialism introduces an added layer of complexity to philosophical discussions of language, the concrete particularities and political emergencies of Latin American history necessitate an account of language that can speak to these concrete particularities. To this end, I develop a conception of, what I call, ―hydric life,‖ a postcolonial feminist hermeneutics that better accommodates these cultural specificities. (shrink)

The purpose of this dissertation is to propose the liberation movements in Latin America as alternative philosophical frameworks to the crisis of climate change. These movements have provided the grounds to identify inequities and injustices and have practiced ethical methodologies to overcome them. Additionally, the movements seek to represent and reflect the value of non-traditional philosophical agents in Latin America. The work focuses on four major Latin American ecological liberation movements; theology, philosophy, pedagogy, and feminism. Eco-Theology advances the role of (...) Religion as the practice of Religação, reexamination, and resetting our relationship with nature by reconnecting with it. Eco-Philosophy of Liberation offers a reflection on the ontological dichotomy of center/periphery. Ecopedagogy provides for a conscientizaçao of the epistemic forces of oppression intending to revolutionize the pedagogical approach into a tool for liberation where the teacher-student distinction disappears. Finally, ecofeminism offers a unique framework to ground the epistemic bridge between the theoretical and praxis. (shrink)