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  1. Pragmatism and the Hispanic World.G. Pappas (ed.) - forthcoming - Fordham University Press.
  2. Originalidad Del Pensamiento Vasconceliano.Ismael Diego Pérez - forthcoming - Humanitas.
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  3. Some Patterns of Occupational Mobility: The Mexican Case.José Luis Reyna - forthcoming - Social Research.
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  4. Cuba Recuerdos y reflexiones personales sobre la Zafra de los 10 millones.José Ramón Fabelo Corzo - 2021 - KAOS EN LA RED (XX):5.
    Partiendo del recuerdo de la zafra de los 10 millones y la influencia que tuvo en la sociedad cubana, se expone dicha vivencia, comparándola con la actual campaña cubana por producir 100 millones de dosis de vacunaS para hacer frente en cuba a la pandemia de COVID-19, y la inspiración esperanzadora que representa.
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  5. Samuel Ramos as a Pragmatist: Reading El Perfil Del Hombre y la Cultura En México Through Peirce's Pragmatic Maxim.Sergio A. Gallegos-Ordorica - 2020 - In Paniel Reyes Cardenas & Daniel Richard Herbert (eds.), The Reception of Peirce and Pragmatism in Latin America: A Trilingual Collection. Mexico City: Editorial Torres Asociados. pp. 151-165.
  6. The Foundations of a Mexican Humanism in Emilio Uranga's Análisis Del Ser Del Mexicano.Sergio A. Gallegos-Ordorica - 2020 - APA Newsletter on Hispanic/Latino Issues in Philosophy 20 (1):13-18.
    In this paper, I examine the humanism articulated by Jean-Paul Sartre in Existentialism is a humanism and I show that his proposal is underpinned by some problematic assumptions and biases that shape its deployment. I also argue that the Mexican philosopher Emilio Uranga offers us in his most important work, Analísis del Ser del Mexicano, some conceptual resources that allow us to articulate a humanism that does not fall prey to the problems faced by that of Sartre.
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  7. Decolonizing Mariátegui as a Prelude to Decolonizing Latin American Philosophy.Sergio Armando Gallegos-Ordorica - 2020 - In Corey McCall & Phillip McReynolds (eds.), Decolonizing American Philosophy. SUNY Press. pp. 229-249.
  8. Gloria Anzaldúa’s Mexican Genealogy: From Pelados and Pachucos to New Mestizas.Alexander Stehn & Mariana Alessandri - 2020 - Genealogy 4 (1).
    This essay examines Gloria Anzaldúa’s critical appropriation of two Mexican philosophers in the writing of Borderlands/La Frontera: Samuel Ramos and Octavio Paz. We argue that although neither of these authors is cited in her seminal work, Anzaldúa had them both in mind through the writing process and that their ideas are present in the text itself. Through a genealogical reading of Borderlands/La Frontera, and aided by archival research, we demonstrate how Anzaldúa’s philosophical vision of the “new mestiza” is a critical (...)
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  9. Le pluralisme: le chemin vers la vérité. L’herméneutique analogique de Mauricio Beuchot.Dominik Jarczewski - 2019 - In Le dialogue des rationalités culturelles et religieuses. Paryż, Francja: pp. 657–664.
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  10. Existence as Economy and as Charity.Antonio Caso, Alexander Stehn & Jose G. Rodriguez Jr - 2017 - In Carlos Alberto Sanchez & Jr Sanchez (eds.), 20th Century Mexican Philosophy: Essential Readings. New York: Oxford University Press. pp. 27-45.
    Antonio Caso, “La existencia como economía y como caridad” (1916). Translated with Jose G. Rodriguez Jr. as “Existence as Economy and as Charity,” in 20th Century Mexican Philosophy: Essential Readings, eds. Carlos Alberto Sánchez and Robert Eli Sanchez, Jr. (New York: Oxford University Press, 2017).
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  11. La recepción de Charles S. Peirce en Tucumán.Jaime Nubiola - 2016 - In Antología cultural 1916-2016,. Tucumán, Argentina: Archivo Histórico de la Provincia de Tucumán. pp. 261-266.
    A brief history of the reception of Charles S. Peirce in the city of Tucuman in the North of Argentina is described with some detail: 1) Courses and lectures; 2) Publications.
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  12. Carlos Alberto Sánchez: Contingency and Commitment: Mexican Existentialism and the Place of Philosophy: State University of New York Press, Albany, 2016, 161 Pp, ISBN 9781438459455. [REVIEW]Andrea J. Pitts - 2016 - Human Studies 39 (4):645-652.
  13. De cómo no quedarse en carne exangüe. El Pensamiento Hispanoamericano Según José Gaos.H. Arevalo - 2015 - In Juan Manuel Burgos (ed.), España Vista Por Sus Intelectuales. Madrid, Spain: pp. 115-130.
  14. Historicidad y Cultura En 'El Espejo Enterrado'.Alejandro Bárcenas - 2015 - In Roberto Cantú (ed.), The Reptant Eagle: Essays on Carlos Fuentes and the Art of the Novel. Cambridge Scholars Press. pp. 271-287.
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  15. The Reptant Eagle: Essays on Carlos Fuentes and the Art of the Novel.Roberto Cantú (ed.) - 2015 - Cambridge Scholars Press.
    Carlos Fuentes (1928–2012) was the most prominent novelist in contemporary Mexico and, until his recent death, one of the leading voices in Latin America’s Boom generation. He received the most prestigious awards and prizes in the world, including the Latin Civilization Award (presented by the Presidents of Brazil, Mexico, and France), the Miguel de Cervantes Prize, and the Prince of Asturias Award. During his fecund and accomplished life as a writer, literary theorist, and political analyst, Fuentes turned his attention to (...)
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  16. Enfoques Para Una Historia de la Filosofía Cristiana En América Latina SS. XVIII a XX.Manuel Domínguez Miranda - 2015 - Universitas Philosophica 32 (65):15.
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  17. Portraits of Luis Villoro.Guillermo Hurtado & Kim Diaz - 2015 - The American Philosophical Association Newsletter on Hispanic/ Latino Issues in Philosophy 15 (1):24-27.
    Kim Diaz's translation of Guillermo Hurtado's "Retratos de Luis Villoro".
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  18. PAPER REVIEW: "Los pasos perdidos: Escritos sobre Ortega y Gasset", por José Gaos (ed. de José LASAGA MEDINA)", en Bajo Palabra, Revista de Filosofía, ÉPOCA Nº II. Nº 9, Madrid, UAM, 2014, pp. 315-320.". [REVIEW] Arevalo - 2014 - Revista de Filosofía (Madrid) (9):315-320.
    Era imprescindible una edición de aquellos textos que José Gaos escribiera sobre su gran maestro, Ortega, máxime desde que se ha comenzado a estudiar con un interés inusitado la obra del filósofo asturiano exiliado en México, tal y como se deduce del gran número de trabajos, investigaciones, publicaciones, jornadas, etc., que se han venido realizado, en la última década, mediante el esfuerzo de centros de investigación y universidades españolas como la Universidad de Valencia, la UNED, el CSIC, la U. de (...)
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  19. José Lasaga Medina (Ed.), José Gaos. Los Pasos Perdidos: Escritos Sobre Ortega y Gasset. [REVIEW]H. Benito - 2014 - Bajo Palabra 9:315-320.
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  20. Introduction: The Aesthetic Tradition of Hispanic Thought.S. Hugo Moreno & Elizabeth Millán - 2014 - Symposium 18 (1):1-21.
    An introduction is presented in which the authors discuss various articles within the issue on topics including Baroque history in Europe and Latin America, aesthetic tradition of Latin America, and Spanish philosopher José Ortega y Gasset's aesthetic work.
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  21. The Politics of Cross-Border Engagement: Mexican Emigrants and the Mexican State.Roger Waldinger - 2014 - Theory and Society 43 (5):483-511.
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  22. Mariategui's Myth.Kim Diaz - 2013 - The American Philosophical Association, APA Newsletter on Hispanic and Latino Issues in Philosophy 13 (1):18-22.
    One of the best-known aspects of José Carlos Mariátegui’s philosophy is his concept of a revolutionary myth. What does this revolutionary myth entail, how and why did Mariátegui develop this idea? The following article situates Mariátegui’s thought in both the historical and intellectual context of the 1920’s in order to answer these questions. This is relevant because Mariátegui’s philosophy and his revolutionary myth have influenced several Latin American revolutionaries such as Ernesto Che Guevara and Sendero Luminoso (Shining Path). Mariátegui’s ideas (...)
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  23. Historia esquemática de la Filosofía.Eloy Requena Espejo - 2013 - Paideia 33 (97):195-208.
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  24. Change and the Construction of Gendered Selfhood Among Mexican Men Experiencing Erectile Difficulty.Emily Wentzell - 2013 - Ethos: Journal of the Society for Psychological Anthropology 41 (1):24-45.
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  25. Secularisation and Belief: A Mexican Perspective.Pablo Briones - 2012 - The Philosopher 100 (2).
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  26. Hyperbolische Tropenlandschaften. Brasilienansichten von Simão de Vasconcelos bis Vilém Flusser.Dirk-Michael Hennrich - 2012 - Flusser Studies 14 (1).
  27. Reseña: Alex Ibarra Peña: Filosofía chilena: La tradición analítica en el período de institucionalización de la filosofía.Pedro D. Karczmarczyk - 2012 - Estudios de Filosofía Práctica E Historia de Las Ideas 14 (2):119-121.
    El presente trabajo de Alex Ibarra Peña recoge los resultados de una investigación cuyo tema es la constitución de un campo de estudios ligado a la filosofía analítica en Chile. El autor se propone una tarea informativa y crítica en la que cifra la novedad de su propuesta. En otros términos, la suya es una labor de rescate, de algunos filósofos y corrientes de pensamiento relegados en las narraciones hegemónicas de la institucionalización de la filosofía en Chile y una tarea (...)
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  28. The Genealogy of Colonial Hardship: The Inspiration and Constellation of Dussel's Philosophy of Liberation.Ondrej Lansky - 2012 - Filosoficky Casopis 60 (4):555-574.
  29. The Death of Positivism and the Birth of Mexican Phenomenology.Eduardo Mendieta - 2012 - In Gregory Gilson & Irving Levinson (eds.), Latin American Positivism: New Historical and Philosophic Essays. Lexington Books. pp. 1.
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  30. From Positivism to ‘Anti-Positivism’ in Mexico: Some Notable Continuities.Alexander Stehn - 2012 - In Gregory Gilson & Irving Levinson (eds.), Latin American Positivism: New Historical and Philosophic Essays. Lexington Books. pp. 49.
    A general consensus has emerged in the scholarship on Latin American thought dating from the latter half of the nineteenth century through the first quarter of the twentieth. Latin American intellectuals widely adapted the European philosophy of positivism in keeping with the demands of their own social and political contexts, effectively making positivism the second most important philosophical tradition in the history of Latin America, after scholasticism. However, as thinkers across Latin America faced the challenges of the twentieth century, they (...)
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  31. Arturo Andrés Roig y el pensamiento decolonial.Carlos Pérez Zavala - 2012 - Utopía y Praxis Latinoamericana 17 (59):1-13.
    El trabajo analiza los aportes que Roig realiza al pensamiento decolonial, a partir de la consideración de tres cuestiones: 1) La “ampliación metodológica” y la consiguiente recuperación de textos propios de la tradición americana que representan una crítica frontal a la filosofía occidental moderna..
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  32. Recensão A: Vasconcelos, José Carlos - Encontro Internacional: Língua Portuguesa E Culturas Lusófonas Num Universo Globalizado.José Augusto Cardoso Bernardes - 2011 - Humanitas 63:819-824.
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  33. Pragmatism in Brazil : John Dewey and Education.Marcus Vinicius da Cunha & Débora Cristina Garcia - 2011 - In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
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  34. John Dewey and the Legacy of Mexican Pragmatism in the United States.Ruben Flores - 2011 - In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
    This chapter discusses Dewey's role in the development of post-revolutionary Mexican social theory since at least the 1950s. One such example is that of historian Ramón Ruíz who argued in 1961 that Dewey's Mexican students Moisés Sáenz and Rafael Ramírez had adopted Deweyan ethics as part of a grand experiment to construct a rural school system capable of solving “the everyday problems of rural Mexicans.”.
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  35. A la conquista de la clase obrera: Los comunistas y el mundo del trabajo en la Argentina, 1920-1935 Historia del trotskismo en Argentina y América Latina Marx en la Argentina: Sus primeros lectores obreros, intelectuales y científicos. [REVIEW]Daniel Gaido & Lucas Poy - 2011 - Historical Materialism 19 (1):271-287.
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  36. Situación Del Filosofar Desde Nuestra América Hoy.Horacio Cerutti Guldberg - 2011 - 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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  37. La Filosofía En Colombia: Bibliografía Del Siglo Xix.Teresa Houghton - 2011 - Universidad Santo Tomás.
  38. An Ontological Critique of the Trans-Ontology of Enrique Dussel.Andrew B. Irvine - 2011 - Sophia 50 (4):603-624.
    Enrique Dussel has developed a sweeping philosophical critique of the eurocentricity of Western habits of thought and action, with the aim of articulating an ‘ethics of liberation’ that takes the part distinctively of ‘the victims’ of the world system. The heart of Dussel’s effort is an ostensibly new method, ‘analectic’ or ‘anadialectic,’ which comes about through the ‘revelation’ of the other, and goes beyond the self-enclosure that, Dussel asserts, typifies dialectic in Western ontology. Thus, he takes his position to have (...)
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  39. The Amauta's Ambivalence : Maríategui on Race.Renzo Llorente - 2011 - In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
  40. Mestizaje, Mexicanidad, and Assimilation : Zea on Race, Ethnicity, and Nationality.Amy A. Oliver - 2011 - In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
  41. Pragmatism in the Americas.Gregory Fernando Pappas (ed.) - 2011 - Fordham University Press.
    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 Latin American (...)
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  42. Was Risieri Frondizi a Hispanic Pragmatist?Gregory Fernando Pappas - 2011 - In Pragmatism in the Americas. Fordham University Press.
    Risieri Frondizi was arguably the Latin American philosopher with the strongest personal ties to philosophy in North America. His relation with North American philosophers was key to his philosophical development. Frondizi won a scholarship to do advanced studies at Columbia University in New York. This chapter explores Frondizi's thought and questions whether his philosophy was consonant enough with the core philosophical insights of pragmatism to consider him part of the pragmatist family.
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  43. Pensamiento uruguayo. Estudios latinoamericanos de historia de las ideas y filosofía de la práctica.Carlos Pereda - 2011 - Dianoia 56 (66):230-235.
    En esta nota crítica (i) se hace una breve descripción de cada uno de los artículos que componen Orayen: de la forma lógica al significado, (ii) se señalan algunas cuestiones que no están claras en ellos o en las réplicas de Orayen y, (iii) en la medida de lo posible, se indica si los autores desarrollan ulteriormente los problemas abordados en sus artículos. The aim of this critical note is threefold: (i) it briefly describes and comments on each of the (...)
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  44. Vaz Ferreira as a Pragmatist : The Articulation of Science and Philosophy.Paloma Pérez-Ilzarbe - 2011 - In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
    This paper presents an outline of Carlos Vaz Ferreira's moderate anti-intellectualism, paying special attention to the relations between science and philosophy as complementary aspects of human knowledge. Explicitly opposing William James's radical anti-intellectualism, and thus apparently anti-Pragmatist, Vaz is in fact very close to the central ideas of Pragmatism. A defense of reason as a valuable help for penetrating into reality, combined with the recognition of extra-rational elements that contribute to human apprehension of reality, results in a position that can (...)
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  45. Pedro Zulen and the Reception of Pragmatism in Peru.Pablo Quintanilla - 2011 - In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
    This chapter explores a generation of philosophers that emerged in Peru and became interested in positivism at the end of the nineteenth century. This generation that embraced positivism included Manuel Gonza´lez Prada, Alejandro Deustua, Jorge Polar, Mariano H. Cornejo, Carlos Lisson, Javier Prado, and Manuel Vicente Villara´n. The chapter addresses the interesting parallel that the first consolidated generation of Peruvian philosophers appeared at the end of a tragic and extremely devastating war, similar to the United States in the Civil War (...)
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  46. Socialismo y Nación Latinoamericana En Manuel Ugarte.Juan de Dios Escalante Rodríguez - 2011 - 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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  47. Rodó, Race, and Morality.Arleen Salles - 2011 - In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
  48. Leopoldo Zea, Stanley Cavell, and the Seduction of "American" Philosophy.Carlos Alberto Sanchez - 2011 - In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
    This chapter draws parallels between Leopoldo Zea and Stanley Cavell's thought. It forms the basis of this argument in their thought on circumstantialism. Cavell and Zea both reflect on the American circumstance, a circumstance conditioned by the discovery, colonizations, and nationalization of Americas, together with the American people's heroic desire to connect, continuously and urgently, with themselves and their destiny as Americans.
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  49. Religiously Binding the Imperial Self : Classical Pragmatism's Call and Liberation Philosophy's Response.Alexander V. Stehn - 2011 - In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
    My essay begins by providing a broad vision of how William James’s psychology and philosophy were a two-pronged attempt to revive the self whose foundations had collapsed after the Civil War. Next, I explain how this revival was all too successful insofar as James inadvertently resurrected the imperial self, so that he was forced to adjust and develop his philosophy of religion in keeping with his anti-imperialism. James’s mature philosophy of religion therefore articulates a vision of the radically ethical saint (...)
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  50. Dewey and Martí : Culture in Education.Alejandro Strong - 2011 - In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press.
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1 — 50 / 279