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  1. Carlos Alberto Sánchez (2013). On Heidegger's. Radical Philosophy Review 16 (3):763-780.
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  2. Carlos Alberto Sánchez (2013). On Heidegger's "Thin" Eurocentrism and the Possibility of a "Mexican" Philosophy. Radical Philosophy Review 16 (3):763-780.
    This paper considers the nature of Heidegger’s Eurocentrism in regard to philosophy. Focusing primarily on “A Dialogue on Language,” I argue, first, that Heidegger recognizes the limits of the Eurocentric idea of philosophy and proposes its overcoming. Secondly, I suggest that the proposal to overcome philosophy is made in an attempt to protect philosophy from the encroachment of an otherness that challenges its very identity. This leads me to the view, thirdly, that Heidegger’s Eurocentrism about philosophy is compromising insofar as (...)
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  3. Carlos Alberto Sánchez (2012). The Suspension of Seriousness: On the Phenomenology of Jorge Portilla, with a Translation of Fenomenología Del Relajo. State University of New York Press.
    First in-depth analysis of this important Mexican philosopher’s work.
     
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  4. Carlos Alberto Sanchez (2011). Leopoldo Zea, Stanley Cavell, and the Seduction of "American" Philosophy. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press
     
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  5. Carlos Alberto Sánchez (2011). Normalizing Latin American Philosophy. Teorema: International Journal of Philosophy 30 (2):175-186.
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  6. Carlos Alberto Sánchez (2011). On Documents and Subjectivity. Radical Philosophy Review 14 (2):197-205.
  7. Carlos Alberto Sánchez (2011). Philosophy and The Post-Immigrant Fear. Philosophy in the Contemporary World 18 (1):31-42.
    This paper explores and expands upon Jorge Gracia's reasons for the apparent lack of Hispanics in US philosophy. The point is to explain the underrepresentation of Hispanics in philosophy, with a focus on a specific subgroup of Hispanics, namely, "homegrown" US Hispanics. This group wasentirely missing from the "established" ranks in Gracia's census. I propose a phenomenological explanation for this lack, rooted in my experience as ahomegrown US Hispanic. This experience gives rise to a sense of identity described as "post-immigrant." (...)
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  8. Carlos Alberto Sanchez (2010). Generosity: Variations on a Theme From Aristotle to Levinas. Heythrop Journal 51 (3):442-453.
    This paper traces the concept and phenomenon of generosity from Aristotle to Emannuel Levinas and beyond. The question motivating this investigation is: must the generous act be restricted by a rational calculation of correct, or prudent, giving? Answers to this question vary. Aristotle and Kant would answer in the affirmative, while Emerson and Levinas would not. The bulk of this paper is dedicated to Levinas's characterization of excessive generosity as a condition for the fundamental ethical relation, namely, the generous welcome (...)
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  9. Carlos Alberto Sánchez & Jules Simon (eds.) (2010). The Thought and Social Engagement in the Mexican-American Philosophy of John H. Haddox: A Collection of Critical Appreciations. Edwin Mellen Press.
     
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  10. Carlos Alberto Sanchez (2008). Heidegger in Mexico: Emilio Uranga's Ontological Hermeneutics. [REVIEW] Continental Philosophy Review 41 (4):441-461.
    “Exiled” Spanish philosopher José Gaos was the first to translate, in its entirety, Martin Heidegger’s Sein und Zeit . Emilio Uranga, a student of Gaos in Mexico City (exiled since 1938), appropriates Heidegger’s ontological hermeneutics in an effort to expose the historico-existential structures making up “ lo mexicano, ” or Mexicanness. Uranga’s Análisis del ser del mexicano (1952) freely and creatively employs the methods of existential analysis, suggesting that the being-there of the Mexican being is ontologically “insufficient” and “accidental”—modes of (...)
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  11. Carlos Alberto Sanchez (2007). Husserl's Way to Authentic Being. Human Studies 30 (4):377 - 393.
    In a journal entry from 1906, Husserl complains of lacking “internal stability” and of his desire to “achieve” it. My claim in this paper is that the “phenomenological method,” which he made public in his 1907 lectures Die Idee der Phänomenologie was, and is, a means to achieve the inner harmony that Husserl longed for. I do not provide an analysis of why Husserl might have felt the way he did; my aim is to show what internal stability might be (...)
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