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)
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.
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)
: "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.
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)
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.
The widespread impression that recent philosophy of science has pioneered exploration of the “social dimensions of scientific knowledge‘ is shown to be in error, partly due to a lack of appreciation of historical precedent, and partly due to a misunderstanding of how the social sciences and philosophy have been intertwined over the last century. This paper argues that the referents of “democracy‘ are an important key in the American context, and that orthodoxies in the philosophy of (...) science tend to be molded by the actual regimes of science organization within which they are embedded. These theses are illustrated by consideration of three representative philosophers of science: John Dewey, Hans Reichenbach, and Philip Kitcher. [Copyright &y& Elsevier]. (shrink)
Professional philosophers have tended either to shrug off Americanphilosophy as negligible or derivative or to date Americanphilosophy from the work of twentieth century analytical positivists such as Quine. Russell Goodman expands on the revisionist position developed by Stanley Cavell, that the most interesting strain of American thought proceeds not from Puritan theology or from empirical science but from a peculiarly American kind of Romanticism. This insight leads Goodman, through Cavell, back to Emerson (...) and Thoreau and thence to William James and John Dewey, as they assimilated to American circumstances and intellectual habits the currents of European thought from Kant to Wittgenstein. (shrink)
This collection of thirteen essays, when viewed together, offers a unique perspective on the history of Americanphilosophy. It illuminates for the first time in book form, how thirteen major American philosophical thinkers viewed a problem of special interest in the American philosophical tradition: the relationship between experience and reflection. Written by well-known authorities on the figure about which he or she writes, the essays are arranged chronologically to highlight the changes and developments in thought from (...) Puritanism to Pragmatism to Process Philosophy. While Doctrine and Experience will be of particular interest to specialists in AmericanPhilosophy, there is also much to offer anyone interested in the intellectual and cultural history of the United States. In order of appearance, the essays are: "Jonathan Edwards and the Great Awakening" by John E. Smith "Heart and Head: The Mind of Thomas Jefferson" by Andrew J. Reck"Emerson and the American Future" by Robert C. Pollock"Chauncey Wright and the Pragmatists" by Edward Madden"Charles S. Peirce: Action Through Thought – The Ethics of Experience" by Vincent G. Potter"Life Is in the Transitions’: Radical Empiricism and Contemporary Concerns" by John J. McDermott"John Dewey and the Metaphysics of American Democracy" by Ralph W. Sleeper"Individualization and Unification in Sartre and Dewey" by Thelma Z. Levine"Josiah Royce: Anticipator of European Existentialism and Phenomenology" by Jacqueline Ann K. Kegley"The Transcendence of Materialism and Idealism in American Thought" by John Lachs"C. I. Lewis and the Pragmatic Tradition in AmericanPhilosophy" by Sandra Rosenthal"The Social Philosophy of George Herbert Mead" by David Miller"Existence as Transaction: A Whiteheadian Study of Causality" by Elizabeth Kraus. (shrink)
In this fresh, provocative account of the American philosophical tradition, Roger Ward explores the work of key thinkers through an innovative and counterintuitive lens: religious conversion. From Jonathan Edwards to Cornel West, Ward threads the history of American thought into an extended, multivalent encounter with the religious experience. Looking at Dewey, James, Peirce, Rorty, Corrington, and other thinkers, Ward demonstrates that religious themes have deeply influenced the development of Americanphilosophy.This innovative reading of the American (...) philosophical tradition will be welcomed not only by philosophers, but also by historians and other students of America's religious, intellectual, and cultural legacy. (shrink)
Contemporary developments in American epistemology, by R. M. Chisholm.--Contemporary metaphysics in the United States, by D. F. Gustafson.--Philosophy of physics, by H. Putnam--The influence of continental philosophy on the contemporary American scene: a summons to autonomy, by G. A. Scharader, Jr.--The influence of the later Wittgenstein on Americanphilosophy, by J. O. Nelson.--Philosophy of mind, by F. H. Donnell, Jr.--Some remarks on the philosophy of language, by J. A. Fodor.--Ethics in the United (...) States today, by D. Kading.--Social philosophy; philosophy of social science, by P. Diesing. (shrink)
This collection of essays aims to mark a place for Americanphilosophy as it moves into the twenty-first century. Taking their cue from the work of Peirce, James, Santayana, Dewey, Mead, Buchler, and others, the contributors assess and employ philosophy as an activity taking place within experience and culture. Within the broad background of the American tradition, the essays reveal a variety of approaches to the transition in which Americanphilosophy is currently engaged. Some (...) of the pieces argue from an historical dialogue with the tradition, some are more polemically involved with Americanphilosophy’s current status among the contemporary philosophical "schools," and still others seek to reveal the possibilities for the future of Americanphilosophy. In thus addressing past, present, and future, the pieces, taken together, outline a trajectory for Americanphilosophy that reinvents its importance from a new angle of vision. (shrink)
Purpose in Americanphilosophy.--Radical empiricism.--Three types and two dogmas of empiricism.--William James as philosophical psychologist.--Charles S. Peirce: community and reality.--The contemporary significance of Royce's theory of the self.--The course of Americanphilosophy.--The philosophy of religion in America.
In this engaging book, Douglas Anderson begins with the assumption that philosophy—the Greek love of wisdom—is alive and well in American culture. At the same time, professional philosophy remains relatively invisible. Anderson traverses American life to find places in the wider culture where professional philosophy in the distinctively American tradition can strike up a conversation. How might American philosophers talk to us about our religious experience, or political engagement, or literature—or even, popular music? (...) Anderson’s second aim is to find places where philosophy happens in nonprofessional guises—cultural places such as country music, rock’n roll, and Beat literature. He not only enlarges the tradition of American philosophers such as John Dewey and William James by examining lesser-known figures such as Henry Bugbee and Thomas Davidson, but finds the theme and ideas of Americanphilosophy in some unexpected places, such as the music of Hank Williams, Tammy Wynette, and Bruce Springsteen, and the writingsof Jack Kerouac.The idea of “philosophy Americana” trades on the emergent genre of “music Americana,” rooted in traditional themes and styles yet engaging our present experiences. The music is “popular” but not thoroughly driven by economic considerations, and Anderson seeks out an analogous role for philosophical practice, where philosophy and popular culture are co-adventurers in the life of ideas. Philosophy Americana takes seriously Emerson’s quest for the extraordinary in the ordinary and James’s belief that popular philosophy can still be philosophy. (shrink)
Contents: FOREWORD Aronson, Moses J.; THE HUMANIZATION OF PHILOSOPHY Ayres, Clarence Edwin, THE GOSPEL OF TECHNOLOGY Bates, Ernest Sutherland; TOWARD A SOCIAL PHILOSOPHY Bode, Boyd H.; "THE GREAT AMERICAN DREAM" Cohen Felix S.; THE SOCIALIZATION OF MORALITY Costello, Harry Todd, A PHILOSOPHER AMONG THE METAPHYSICIANS Durant, Will; AN AMATEUR'S PHILOSOPHY Edman, Irwin; THE NATURALISTIC TEMPER Flewelling, Ralph Tyler; THE NEW TASK OF PHILOSOPHY Holt, Edwin Bissell; THE WHIMSICAL CONDITION OF SOCIAL PSYCHOLOGY, AND OF MANKIND Hook, (...) Sidney; EXPERIMENTAL NATURALISM Irving, John Allan; TOWARD RADICAL EMPIRICISM IN ETHICS Kallen, Horace Meyer . (shrink)
Douglas R. Anderson's Philosophy Americana reads like a series of rescue attempts: an attempt to rescue academic teaching from institutional and bureaucratic logic; to rescue philosophers such as Bugbee and Royce from their pragmatist critics; to rescue the pragmatists themselves from their would-be champions among the postmodernists; to (in a related move) save Emerson from Cavell; to save country music from the charge that it is either politically retrograde or an experiential dead-end; and to save Kerouac and the Beats (...) from the charge of nihilism or its more enjoyable cousin, hedonism. Anderson connects his chapters through a common theme: the centrality of failure and loss to American culture and the need to both be at home in/with it and to move beyond its self-limiting aspects. Though this rubric may provide us with a clue as to Anderson's temperament as a writer it does not finally provide an adequate frame for the book, which reads more like a book of related essays than... (shrink)
In the middle period of the century of American thought with which our symposium is concerned, there was one idea which so far overshadowed all others that we may fairly confine our attention to it. That idea was evolution.
Manju Jain's innovative study of T. S. Eliot's Harvard years traces the genesis of his major literary, religious and intellectual preoccupations in his early work as a student of philosophy, and explores its influence on his poetic and critical practice. His concerns were located within the mainstream of Harvard philosophical debates, especially in relation to the controversy of science versus religion. These questions (and Eliot's work as he grappled with them) point forward to important debates in contemporary (...)philosophy and hermeneutics. Drawing extensively on unpublished sources, Manju Jain offers answers to the questions of why Eliot failed to find satisfaction in an academic career devoted to philosophy, and why he abandoned the speculations of metaphysics for the dogmas of theology. (shrink)
To be human is to humanize; a radically empirical aesthetic, by J. J. McDermott.--Dream and nightmare; the future as revolution, by R. C. Pollock.--William James and metaphysical risk, by P. M. Van Buren.--Knowing as a passionate and personal quest; C. S. Peirce, by D. B. Burrell.--The fox alone is death; Whitehead and speculative philosophy, by A. J. Reck.--A man and a city; George Herbert Mead in Chicago, by R. M. Barry.--Royce; analyst of religion as community, by J. Collins.--Human experience (...) and God; Brightman's personalistic theism, by D. Callahan.--William James and the phenomenology of religious experience, by J. M. Edie.--Pragmatism, religion, and experienceable difference, by R. W. Sleeper.--How is religious talk justifiable, by J. W. McClendon, Jr. (shrink)
Proponents of the philosophy of liberation generally counsel that various forms of liberation in at least the Americas requires that we should fight Eurocentrism and resist the ontology and conceptual framework of Europe. However, most of the work done in this tradition relies heavily on the terminology and theoretical apparatus of various strands of European philosophy. The apparent disconnect between the aims and methods (or if you like, the theory and practice) has given rise to a criticism I (...) call The Eurocentrism Problem. I argue that the Eurocentrism Problem has not received an adequate reply, and that it reflects a number of underlying flaws in the philosophical program of the philosophy of liberation. These problems can largely be avoided if we significantly recast the philosophy of liberation, eliminating its reliance on the conceptual foundations provided by Levinas, Heidegger, and so on. (shrink)
Examining the literature of slavery and race before the Civil War, Maurice Lee demonstrates for the first time exactly how the slavery crisis became a crisis of philosophy that exposed the breakdown of national consensus and the limits of rational authority. Poe, Stowe, Douglass, Melville, and Emerson were among the antebellum authors who tried - and failed - to find rational solutions to the slavery conflict. Unable to mediate the slavery controversy as the nation moved toward war, their (...) writings form an uneasy transition between the confident rationalism of the American Enlightenment and the more skeptical thought of the pragmatists. Lee draws on antebellum moral philosophy, political theory, and metaphysics, bringing a fresh perspective to the literature of slavery - one that synthesizes cultural studies and intellectual history to argue that romantic, sentimental, and black Atlantic writers all struggled with modernity when facing the slavery crisis. (shrink)
The American way of Renaissance and the Humanistic Tradition of Greece -- The Aristotelian tradition in American naturalism -- George Santayana and Greek philosophy -- Frederick J.E. Woodbridge and the Aristotelian tradition -- John Dewey and ancient philosophies -- John H. Randall Jr.'s interpretation of Greek philosophy -- The ontology of Herbert W. Schneider -- Ernest Nagel's pragmatism and Aristotle's principle of contradiction -- The naturalistic metaphysics of Justus Buchler -- Naturalism and the platonic tradition.
This paper articulates a methodological strategy for creating a “conceptual home” whose aim is the enabling and promotion of LatinAmerican feminist philosophy in the context of LatinAmerican feminist theory's concern for the relationship between theory and practice. The author argues that philosophy as a discipline is still too compromised by masculine-dominant, Anglocentric, and Eurocentric ways of representing knowledge such that discursive and ideological impediments make it difficult to conceive and develop ways of (...) feminist theorizing that arise from an interpellation of the philosopher by the LatinAmerican conditions affecting her social and cultural life. The author offers a fourfold approach to grounding knowledge, based on the principles of pursuing a critical approach to knowledge, a concern for the relationship of theory and practice, an orientation toward progressive political projects of freedom and liberation in the context of LatinAmerican history and politics, and a transformative politics of culture. It is argued that through such specific methodological concerns, LatinAmerican feminist philosophy can attain a distinct identity and stop depending for its articulation on paradigms of knowledge whose premises are not necessarily best attuned to understand the issues it must confront in its sociocultural practice. (shrink)
Frontiers of Consciousness is a study of the problem of consciousness in a historic period of revolutionary change, and an authentic example of “interdisciplinary studies.” The book contains a wealth of insight into the conceptual interrelationships between the work of the American philosophers who have been called the Builders (William James, Josiah Royce, Charles Peirce, and John Dewey) and the work of three great modernist poets (T. S. Eliot, Wallace Stevens, and William Carlos Williams).
This paper utilizes concepts from the works of Paulo Freire and other LatinAmerican philosophers of liberation to formulate a philosophy of liberation in a North American context. Since many North Americans experience a double consciousness, that is, both oppressor and oppressed consciousness, our liberating task is quite complex. This study offers both a philosophical framework and an example of the process of demythologizing one aspect of North American consciousness, the consciousness of privilege.