This volume contains the most extensive exposition of LatinAmericanphilosophy to date. I know of no other comparable anthology on the subject in any language. The width of its scope is quite impressive. At least for this reason, and whatever its shortcomings might be (to some of them I’ll come to speak below), it is a welcome collective work.
There is very little study of LatinAmericanPhilosophy in the English-speaking philosophical world. This can sometimes lead to the impression that there is nothing of philosophical worth in LatinAmericanphilosophy or its history. The present article offers some reasons for thinking that this impression is mistaken, and indeed, that we ought to have more study of LatinAmericanphilosophy than currently exists in the English-speaking philosophical world. In particular, the (...) article argues for three things: (1) an account of cultural resources that is useful for illuminating the fact of cultural differences and variations in cultural complexity, (2) a framework for understanding the value of philosophy, and (3) the conclusion that there is demonstrable value to LatinAmericanphilosophy and its study. (shrink)
A durable question in LatinAmerican thought is whether it could amount to a characteristically LatinAmericanphilosophy. I argue that, if, as is now widely conceded, there is a role for philosophical analysis in thinking about problems that arise in applied subjects, such as bioethics, environmental ethics, and feminism, then why not also in LatinAmerican thought? After all, the focus of Hispanic thinkers has often been upon the issues that arise in (...) their own experiences of the world, and they make up a diverse group of peoples related by very idiosyncratic ethnic and historical connections. I believe that, given some appropriate criteria, the existing corpus of works by LatinAmerican thinkers constitutes a distinctive philosophy. (shrink)
LatinAmericanPhilosophy at a Crossroads Content Type Journal Article Category Review Essay Pages 1-23 DOI 10.1007/s10746-011-9191-z Authors Elena Ruíz-Aho, Florida Gulf Coast University, Fort Myers, FL, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548.
: "We are invisible": this melancholic assertion alludes to the "non-place" that we occupy as LatinAmerican philosophers or, in general, as philosophers in the Spanish or Portuguese languages. We tend to survive as mere ghosts teaching courses and writing texts, perhaps some memorable ones, which, however, seldom spark anybody's interest, among other reasons, because almost no one takes the time to read them. In saying this, I do not mean to call upon a useless pathos, nor do (...) I mean to complain, or thrust forth a challenge. I am simply confirming a fact, and a widely acknowledged one at that. I wish to inquire a little into this invisibility. Later I will look into how the experience of our much acclaimed essay may help in fighting it. (shrink)
: In this paper I will examine two conceptions of philosophy that were defended in Latin America during the last century. I believe that both models have to be put away and that we must build a new one, recovering elements of both of them. At the end of my paper I will consider very briefly what can we learn from this in order to construct a genuine philosophical dialogue between the United States and Latin America.
Abstract If the question of the humanity of “the other“ may become a question, and not be reinscribed into Western colonizing patterns of thought, then its issuing must concern a limit (always arising beyond Western thought), a delimitation of existence that is risked and put at risk without recourse to the project or operation of that colonizing thought that situates it. Ideas of subjectivity, agency, and power-knowledge potential for progress, as well as rationalist instrumental thought used to recognize those peoples (...) and cultures excluded and oppressed under the Western Modern tradition, must be put into question by the very agents claiming recognition, as well as the epistemic structures that sustain these concepts and the dispositions and subconscious expectations constituted by the colonizing practices of bodies and imaginaries that project the very horizons of one's existence. (shrink)
This is an essay on philosophical methodology, the disciplinary prejudices of the Anglophone philosophical world, and how these things interact with some aspects of the content and form of LatinAmericanphilosophy to preclude the latter's integration with mainstream Anglophone philosophical work. Among the topics discussed of interest to analytic philosophers: metaphilosophy, the status hierarchy of philosophical subfields, experimental philosophy, and patterns of openness and exclusion in philosophy. Among the topics of interest to philosophers interested (...) in LatinAmericanphilosophy and comparative philosophy: the nature of disputes about the existence of LatinAmericanphilosophy, the significance of this genre of writing, how contributions to it can proceed, and why metaphilosophical concerns in Latin America are problematic for the prospects for integration with the Anglophone philosophical world. (shrink)
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.
The book will prove an invaluable source for philosophers and philosophy students, as well as for scholars from other disciplines (e.g., history, political science, sociology, diversity studies, and gender and race studies) to begin understanding the dynamic relationship in thinking between the two Americas. In addition to documenting the results of a new and thriving area of research, it can also function as a primer to direct and provoke further inquiry. -/- Its essays, from North American, Spanish, and (...)LatinAmerican scholars, fill a void in the humanities and introduce a number of Hispanic pragmatists who have not been included in standard pragmatist texts. (shrink)
Introductory Remarks Why Paradigm Variation is Ensuant upon Contradiction How Externalistic Warrant Parries the Threat of [Truth] Relativism Why Not to Ward Relativism off by Means of Foundationalistic Justification Defending a relativistic View of Warrant A Transcendental Argument against [Truth] Relativism Towards [Partial] convergence A Gradualistic Paraconsistent Way to Convergence 7.1. - Perspectivism and Non Copulative Paraconsistent Logics 7.2. - The Strength and Weakness of Two Copulative Approaches to Paraconsistent Logic 7.3. - The Logic of Contradictorial Gradualism 7.4. - Implementing (...) the Notion of Relative Truth Bibliographic References.. (shrink)
The term “AmericanPhilosophy,” perhaps surprisingly, has been somewhat vague. While it has tended to primarily include philosophical work done by Americans within the geographical confines of the United States, this has not been exclusively the case. For example, Alfred North Whitehead came to the United States relatively late in life. On the other hand, George Santayana spent much of his life outside of the United States. Until only recently, the term was used to refer to philosophers of (...) European descent. Another focus for defining, or at least characterizing, AmericanPhilosophy has been on the types of philosophical concerns and problems addressed. While American philosophers have worked on traditional areas of philosophy, such as metaphysics, epistemology, and axiology, this is not unique to AmericanPhilosophy. Many scholars have highlighted American philosophers’ focus on the interconnections of theory and practice, on experience and community, though these, too, are not unique to AmericanPhilosophy. The people, movements, schools of thought and philosophical traditions that have constituted AmericanPhilosophy have been varied and often at odds with each other. Different concerns and themes have waxed or waned at different times. For instance, the analysis of language was important throughout much of the twentieth century, but of very little concern before then, while the relation between philosophy and religion, of great significance early in AmericanPhilosophy, paled in importance during much of the twentieth century. Despite having no core of defining features, AmericanPhilosophy can nevertheless be seen as both reflecting and shaping collective American identity over the history of the nation. (shrink)
Puritans and Pragmatists: Eight Eminent American Thinkers. By Paul K. Conkin. (New York: Dodd, Mead and Co., 1968. Pp. viii+49S. Cloth, $12.50; Paper, $5.95) Recent AmericanPhilosophy. By Andrew Reck. (New York: Pantheon, Random House, 1964. Pp. xiii+343. $5.95) -/- These two volumes supplement each other in several ways: the one introduces eight of the most important philosophers in American history, the other introduces ten less famous but more recent philosophers; the one portrays major makers of (...) the American heritage, the other expounds various types of philosophical systems, each in its own terms; the one can be read like history and biography, the other must be studied carefully; the one is written for the so-called intelligent layman, the other is composed for professional students of philosophy. Together they give a better account of the varieties of American philosophical thought than either gives, and together they provide an excellent orientation both historically and analytically. Professor Conkin of the Universities of Maryland and Wisconsin presents Jonathan Edwards, Benjamin Franklin, John Adams, Ralph Waldo Emerson, Charles S. Peirce, William James, John Dewey, and George Santayana as interesting individuals with impressive minds; the biographical and philosophical portraits are blended with rare skill and insight, so that, despite the varied idioms of their thinking and writing, these philosophers are described in a manner and a language that is intelligible and enjoyable to a literate reader, whether he has studied philosophy or not. The book will certainly be enjoyed by a large number of readers as both history and "wisdom literature." The eight eminent Americans are presented as a sequence, set against the backdrop of a "Puritan Prelude," so that they compose a continuity of New England tradition and share in a "common moral tenor." This intellectual history reflects the imaginative and literary skill of a trained historian. Three of the eight are presented as "diverse Puritans," another three as equally diverse pragmatists. Emerson is presented as "in transition" and Santayana as "in retreat." A few specialists will be irritated by the vague generalizations that serve to make a single story out of these eight characters. The author himself accurately predicts that "the most perceptive reader may find the unity too elusive to be convincing" and "some may even resent as distracting my efforts to identify it" (p. vi). One is apt to wonder what each of the eight would say if they could read the book and would find themselves set up in historical order and continuity. It is, to be sure, a commonplace that no person sees himself in proper historical perspective; but these eight are "eminently" qualified to make some intelligent remarks about themselves and their "predecessors." It seems appropriate, therefore, in this connection to report a few self-orienting remarks of Santayana. He was evidently pleased when he saw that Will Durant, in his The Story of Philosophy, has listed him to follow Herbert Spencer. And he said with some emotion: "I wish I could go down in history not as an American but as the last of the Victorians." And while he was writing his novel and was engrossed in it as autobiography he commented: "Of course, I never thought of myself as the last Puritan, for I never was one, but I might be considered as the dialectically ultimate Puritan, who worried conscientiously because he believed he should not have a con- science. (shrink)
This wide-ranging, multidisciplinary collection of newly commissioned articles brings together distinguished voices in the field of Africana philosophy and African-American social and political thought. Provides a comprehensive critical survey of African-American philosophical thought. Collects wide-ranging, multidisciplinary, newly commissioned articles in one authoritative volume. Serves as a benchmark work of reference for courses in philosophy, social and political thought, cultural studies, and African-American studies.
John McCumber is right to think that analytic philosophy has had a particularly central and dominating position in Americanphilosophy, and that philosophy is less significant in American public life than in the public life of many European countries. I believe he is wrong to think that American philosophers have turned to analytical work in order to escape being politically relevant, and that he is wrong to suppose that prominent academic philosophy is something (...) to wish for. (shrink)
In the first book-length study of Americanphilosophy at the turn of the century, Daniel J. Wilson traces the formation of philosophy as an academic discipline. Wilson shows how the rise of the natural and physical sciences at the end of the nineteenth century precipitated a "crisis of confidence" among philosophers as to the role of their discipline. Deftly tracing the ways in which philosophers sought to incorporate scientific values and methods into their outlook and to redefine (...)philosophy itself, Wilson moves between close analysis of philosophical texts and consideration of professional careers of illustrative philosophers, such as Charles Sanders Peirce, John Dewey, and Josiah Royce. The author situates the emergence of professional philosophy in the context of the professionalization of American higher education and articulates, in the case of philosophy, the structures and values of a professional discipline. One of the most important consequences of this transformation was a new emphasis on communal theories of truth. Peirce, Dewey, and Royce all developed sophisticated and important theories of community as they were engaged in reshaping and redefining the limits of philosophy. This book will be of great importance for those interested in the history of philosophy, the rise of professions, and American intellectual and educational history, and to all those seeking to understand the contemporary revival of pragmatic thought and theories of community. (shrink)
Here, in a single volume, is a comprehensive and definitive account of pragmatism and classical Americanphilosophy. Pragmatism and Classical AmericanPhilosophy, now revised and expanded in this second edition, presents the essential writings of the major philosophers of this tradition: Charles S. Peirce, William James, Josiah Royce, George Santayana, John Dewey, and George Herbert Mead. Illuminating introductory essays, written especially for this volume by distinguished scholars of Americanphilosophy, provide biographical and cultural context (...) as well as original critical and interpretive perspectives. This edition also includes all new selections and interpretive essays that situate pragmatism and classical Americanphilosophy in a wider American philosphical context, including: Ralph Waldo Emerson and transcendentalism; Jane Addams, feminism, and writings of American women; Borden Parker Bowne, personalism, and idealism; Alain Locke and Afro-American thought; and John Herman Randall, Jr., nationalism and realism. Up-to-date suggestions for further reading will benefit both introductory and advanced readers. This American intellectual tradition speaks insightfully, creatively, and critically to our contemporary global society and its pressing problems. In unmatched quality and quantity, Pragmatism and Classical AmericanPhilosophy provides the resources necessary to understand and act on these insights. (shrink)
A luta pela justiça e libertação encontra-se no centro dos movimentos e das reflexões teológicas latino-americanas há décadas. De que modo os movimentos sociais, os líderes políticos, os teólogos e os cristãos tratam atualmente os desafios da mudança climática? Como eles os relacionam no contexto global? O presente artigo, baseado numa apresentação feita pelo autor para uma audiência nórdica européia apresenta a gênesis e a matriz das teologias latino-americanas e alguns de seus principais expoentes como Leonardo Boff, Juan Luis Segundo, (...) Gustavo Gutierrez. Destaca também os novos empreendimentos que permitem uma abordagem dos assuntos relacionados às mudanças clímaticas, nomeados de teologias indígenas, eco-teologias, teologia e economia e teologia eco-feminista, construídos a partir das publicações de teólogos como Boff e Ivone Gebara. Em seguida, o autor destaca algumas das principais componentes desta relação, enfocando o imperativo ético de justiça climática, a renovada teologia da criação e da dimensão espiritual da abordagem. Palavras-chave : Teologia latino-americana, ecologia, alterações climáticas, ética, justiçaThe struggle for justice and liberation has been at the core of mouvements and theological reflection in Latin America for decades. How do social mouvements, political leaders, theologians and Christians address nowadays the challenges of climate change? What ethical and spiritual avenues are proposed? How to relate them to the global context? The present article, based on a presentation made by the author to a Nordic European audience, presents the genesis and matrix of LatinAmerican theologies, some of their key authors like Leonardo Boff, Juan Luis Segundo, Gustavo Gutierrez and highlights new developments that have allowed an approach to climate change issues, namely, indigenous theology, eco-theology, theology and economy and eco-feminist theology, building on work done by theologians like Boff and Ivone Gebara. Then the author stresses some of the core components of this relation, focusing on the ethical imperative of climate justice, the renewed theology of creation and the spiritual dimension of the approach. Key words : LatinAmerican theology, ecology, climate change, ethics, justice. (shrink)
Charles S. Peirce, William James, Josiah Royce, George Santayana, John Dewey, and George Herbert Mead: each of these individuals is an original and historically important thinker; each is an essential contributor to the period, perspective, and tradition of classical Americanphilosophy; and each speaks directly, imaginatively, critically, and wisely to our contemporary global society, its distant possibilities for improvement, and its massive, pressing problems. From the initiative of pragmatism in approximately 1870 to Dewey's final work after World War (...) II, classical Americanphilosophy has come to represent the critical articulation of attitudes, outlooks, and forms of life imbedded in the culture from which it arose. John Stuhr brings together the works of these foremost thinkers to present a comprehensive collection in Americanphilosophy. Extensive introductory essays, written especially for this volume by leading scholars of the subject, provide not only the bibliographical and cultural contexts necessary to a full appreciation of each thinker, but also original critical and interpretive philosophical observations. (shrink)
This essay suggests that the U.S.-American Pragmatist tradition could be fruitfully reconstructed by way of a dialogue with LatinAmerican Liberation Philosophy. More specifically, I work to establish a common ground for future comparative work by: 1) gathering and interpreting Enrique Dussel’s scattered comments on Pragmatism, 2) showing how the concept of liberation already functions in John Dewey’s Pragmatism, and 3) suggesting reasons for further developing this inter-American philosophical dialogue and debate.
In The American Evasion of Philosophy Cornell West makes a comparison between the developments of European and classical American philosophies. Within West's analogy, however, two important American figures are missing: Josiah Royce and George H. Mead. In the context of this framework, this article ..