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  1. What We Talk About When We Talk About Nepantla: Gloria Anzaldúa and the Queer Fruit of Aztec Philosophy.Marcos de R. Antuna - forthcoming - Journal of Latinos and Education 16.
    A particular 21st century understanding of the Aztec concept nepantla, one which has recently taken hold in critical education thanks to the writings of Gloria Anzaldúa, does not accurately reflect traditional Aztec history and philosophy. This essay reveals why this is the case, demonstrating in detail the meaning of nepantla within the broader Aztec ontology. It then asks education researchers and practitioners to instead use the theoretical framework of malinalli, the Aztec philosophical concept which best aligns with transformative social justice (...)
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  2. Eudaimonia and Neltiliztli: Aristotle and the Aztecs on the Good Life.Lynn Sebastian Purcell - 2017 - APA Newsletter on Hispanic/Latino Issues in Philosophy 16 (2):10-21.
    This essay takes a first step in comparative ethics by looking to Aristotle and the Aztec's conceptions of the good life. It argues that the Aztec conception of a rooted life, neltiliztli, functions for ethical purposes in a way that is like Aristotle's eudaimonia. To develop this claim, it not only shows just in what their conceptions of the good consist, but also in what way the Aztecs conceived of the virtues (in qualli, in yectli).
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  3. The Aztec Concept of Malinalli and LGBT Pedagogical Lives.Marcos de R. Antuna - 2016 - Radical Pedagogy 13 (2):119-129.
    The foundational concepts of traditional Aztec metaphysics can benefit relations between LGBT students and teachers and their heterosexual peers. Because LGBT students and teachers suffer academic grievances at rates which their straight colleagues do not, they are in need of sound mechanisms for redress. The ethical stances implicit in the Aztec ontological simple teotl and the three motion-changes through which it acts – olin, malinalli, and nepantla – offer novel ways of approaching positive socialization between groups with differing social qualities (...)
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  4. Should a Concept of Truth Be Attributed to Nahuatl Thought? Preserving "the Colonial Difference" Between Concepts of the West and Nahua Philosophy.Philip T. L. Mack - 2015 - APA Newsletter on Hispanic/Latino Issues in Philosophy 14 (2):11-15.
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  5. Ometiliztli : Aproximación a la Concepción Náhuatl de Dualidad.Gloria Cáceres Centeno - 2011 - In Ramírez Barreto & Ana Cristina (eds.), Filosofía Desde América: Temas, Balances y Perspectivas: (Simposio Del Ica 53). Abya Yala, Universidad Politécnica Salesiana.
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  6. The Indian of Freedom: from the Allegories of America to the Allegories of the Mother Land.Yobenj Aucardo Chicangana-Bayona - 2011 - Estudios de Filosofía Práctica E Historia de Las Ideas 13 (1):17-28.
    El artículo a partir de fuentes iconográficas, estudia la sustitución de los símbolos imperiales españoles por nuevos símbolos republicanos a principios del siglo XIX, destacando obras como las alegorías de la libertad y la patria para el caso colombiano. Estos emblemas tuvieron su origen en las representaciones de América del siglo XVI, pero con las autonomías y las posteriores independencias se convierten en los primeros símbolos de identidad de las nacientes repúblicas. The article, based on iconographic sources, studies the substitution (...)
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  7. Pensamiento prehispánico Y filosofía: Un acercamiento desde la hermenéutica.Rafael Gómez Pardo - 2011 - Cuadernos de Filosofía Latinoamericana 32 (104):15.
    La cosmovisión mítica de las sociedades prehispánicas no dio paso a una visión filosófica, como sí sucedió en la sociedad griega. ¿Es viable filosofar hoy desde algún mito precolombino?, la aparente ingenuidad de esta pregunta esconde un conjunto de problemas que es necesario deslindar. En la acepción peyorativa del mito como cuento o historia. ¿Qué es lo que hoy merece convertirse en asunto de una consideración filosófica? Desde Heidegger algunos filósofos entienden que el gran “mito” de la ciencia y la (...)
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  8. Why Have You Come Here? The Jesuits and the First Evangelization of Native America. By Nicholas P. Cushner.Thomas M. McCoog - 2011 - Heythrop Journal 52 (5):903-904.
  9. Theorizing Multiple Oppressions Through Colonial History: Cultural Alterity and Latin American Feminisms.Elena Ruíz - 2011 - APA Newsletter on Hispanic/Latino Issues in Philosophy 2 (11):5-9.
    The hermeneutic resources necessary for understanding Indigenous women’s lives in Latin America have been obscured by the tools of Western feminist philosophical practices and their travel in North-South contexts. Not only have ongoing practices of European colonization disrupted pre-colonial ways of knowing, but colonial lineages create contemporary public policies, institutions, and political structures that reify and solidify colonial epistemologies as the only legitimate forms of knowledge. I argue that understanding this foreclosure of Amerindian linguistic communities’ ability to collectively engage in (...)
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  10. La caza de las mariposas. Un ejemplo de mestizaje en la imagen de la Nueva España.José Ramón Fabelo Corzo - 2010 - In María Marcelina Arce Sáinz, Jorge Velázquez Delgado & Gerardo de la Fuente Lora (eds.), Barroco y cultura novohispana. Ciudad de México, CDMX, México: pp. 389-402.
    El trabajo aborda el papel que ha desempeñado el mestizaje en el proceso de formación y desarrollo de la cultura latinoamericana. El arte ha sido uno de los ámbitos privilegiados de expresión del mestizaje latinoamericano. Se analizan algunos ejemplos sobre las “hibridaciones de la imagen” у "las creaciones mestizas" en la época colonial mexicaпa, en particular, de aquellas que se conocen como iconos que fueron “colonizados por el cielo” у tienen alas. Nos referimos а las mariposas, las cuales poseen su (...)
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  11. Willful Souls : Dreaming and the Dialectics of Self-Experience Among the Tzotzil Maya of Highland Chiapas, Mexico.Kevin P. Groark - 2010 - In Keith M. Murphy & C. Jason Throop (eds.), Toward an Anthropology of the Will. Stanford University Press.
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  12. Pre-Columbian Philosophies.James Maffie - 2010 - In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
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  13. Cultural Stability and the Ideal Landscape : The Symbolism of Trees and Plants in Maya Culture.Christian Prager - 2010 - In Luther H. Martin & Jesper Sørensen (eds.), Past Minds: Studies in Cognitive Historiography. Equinox.
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  14. Blackwell Companion to Latin American Philosophy.S. Nuccetelli (ed.) - 2009 - Blackwell.
  15. Conferência: Matlazahuatl E Guadalupe: Mexico 1737.François Delaporte - 2007 - In Elio Cantalício Serpa & Marcos Antonio de Menezes (eds.), Escritas da História: Narrativa, Arte E Nação. Edufu.
  16. Búsquedas Actuales de la Filosofía Andina.Gustavo Flores Quelopana - 2007 - Iipcial, Fondo Editorial.
  17. Philosophical Reflections on the Conquest of Mexico.Alberto Hernández-Lemus - 2005 - Teaching Philosophy 28 (2):135-153.
    The author describes a peripatetic course aiming at undermining ethnocentric biases that are at the root of certain failures of miscommunication. The course involves a description of two semiotic models and their application to cases of communication involving radical cultural difference, specifically the interpretive efforts of both conquering Spaniards and conquered Native Americans. Since the Peircean semiotic model requires a contextual-understanding of the Other in order for successful communication, the author contends that it is necessary for philosophy courses to be (...)
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  18. Aztec Philosophy.James Maffie - 2005 - Internet Encyclopedia of Philosophy.
  19. Southern Mexico and Guatemala: In My Hill, in My Valley : The Importance of Place in Ancient Maya Ritual.James E. Brady - 2003 - In Douglas Sharon & James Edward Brady (eds.), Mesas & Cosmologies in Mesoamerica. San Diego Museum of Man.
  20. Altars for Ancestors : Maya Altars for the Days of the Dead in Yucatán.Judith Green - 2003 - In Douglas Sharon & James Edward Brady (eds.), Mesas & Cosmologies in Mesoamerica. San Diego Museum of Man.
  21. Latin American Philosophy: An Introduction with Readings.Susana Nuccetelli & Gary Seay (eds.) - 2003 - Prentice-Hall.
    For undergraduate/graduate courses in Latin American Philosophy, Latin American Thought, Multicultural Philosophy, Latino Culture and Civilization, and Hispanic Culture and Civilization in the Departments of Philosophy, Latin American Studies, Political Science, Romance Languages, and Chicano Studies. The most comprehensive anthology in its field, 'Latin American philosophy' offers the reflections of Latin American thinkers on the nature of philosophy, justice, human rights, cultural identity, and other issues that have faced them from the colonial period to the present day. Most of the (...)
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  22. Mesas & Cosmologies in Mesoamerica.Douglas Sharon & James Edward Brady (eds.) - 2003 - San Diego Museum of Man.
  23. Why Care About Nezahualcoyotl? Veritism and Nahua Philosophy.James Maffie - 2002 - Philosophy of the Social Sciences 32 (1):71-91.
    Sixteenth-century Nahua philosophy understands neltiliztli (truth) and tlamitilizli (wisdom, knowledge) nonsemantically in terms of a complex notion consisting of well-rootedness, alethia ,authenticity, adeptness, moral righteousness, beauty, and balancedness. In so doing, it offers compelling a posteriori grounds for denying what Alvin Goldman calls veritism .Veritism defends the universality of correspondence (semantic) truth as well as the universal centrality of correspondence (semantic) truth to epistemology. Key Words: truth • veritism • Nahua philosophy • Aztec philopsophy • mesoamerican philosophy • teotl • (...)
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  24. World Philosophy.Kathleen Marie Higgins - 2001 - Teaching Co..
    Lecture 1. Beginnings -- Lecture 2. Western metaphysics -- Lecture 3. Soul & body -- Lecture 4. The good life & the role of reason -- Lecture 5. Western & African thought compared -- Lecture 6. Traditional beliefs & philosophy -- Lecture 7. American Indian thinking -- Lecture 8. Mesoamerican thought -- Lecture 9. Ethics & social thought in Latin America -- Lecture 10. Indian thought on supreme reality -- Lecture 11. The dualism of the Samkhya school -- Lecture 12. (...)
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  25. Dictionary of World Philosophy.A. Pablo Iannone - 2001 - Routledge.
    The _Dictionary of World Philosophy_ covers the diverse and challenging terminology, concepts, schools and traditions of the vast field of world philosophy. Providing an extremely comprehensive resource and an essential point of reference in a complex and expanding field of study the _Dictionary_ covers all major subfields of the discipline. Key features: * Cross-references are used to highlight interconnections and the cross-cultural diffusion and adaptation of terms which has taken place over time * The user is led from specific terms (...)
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  26. Alternative Epistemologies and the Value of Truth.James Maffie - 2000 - Social Epistemology 14 (4):247 – 257.
  27. Arquitectura E Ideolog'ia de Los Antiguos Mayas Memoria de la Segunda Mesa Redonda de Palenque.Silvia Trejo - 2000
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  28. Pensamiento pre-hispánico y filosofía e ideología en Latinoamérica.María Luisa Rivara de Tuesta - 1994 - Areté. Revista de Filosofía 6 (1):103 - 115.
    Las culturas maya, azteca e inca habían desarrollado hasta el S. XVI originales y complejas estructuras de pensamiento. La superposición de la cultura europea hizo posible el traslado de la filosofía, que tiene ya una presencia ininterrumpida de más de cuatro siglos y medio. Sin embargo, ese proceso filosófico, visto desde la perspectiva de la problemática indígena actual, evidencia que no ha podido lograrse todavía, a través de la reflexión, una síntesis armoniosa que exprese los legados culturales indígena y occidental. (...)
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  29. Jaloj Kexoj and Phi-64: The Dual Principle Core Paradigm of Mayan Time Philosophy and its Conceptual Parallel in Old World Thought.John Major Jenkins - 1994 - Four Ahau Press.
  30. The Uncertainties of Empire: Essays in Iberian and Ibero-American Intellectual History.Anthony Pagden - 1994 - Ashgate Pub. Co..
    The essays in this book are concerned with the intellectual development of the Spanish Empire in America from 1492 until Independence in the 1820s. The first section deals with the creation of a powerful language of natural law in the 16th and 17th centuries. The second explores the ways in which this was used to account for, and to deprecate, the cultures of the Native Americas. The final section traces the emergence of Enlightenment modes of approaching the subject of âe~Othersâe(tm), (...)
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  31. The Possibility of an Indigenous Philosophy: A Latin American Perspective.Vicente Medina - 1992 - American Philosophical Quarterly 29 (4):373 - 380.
    The controversy over the possibility of an indigenous Latin American Philosophy might be understood as dealing with an older question about the nature of philosophy itself: Is the nature of philosophy purely speculative, practical, or both? For the sake of argument, I am using the term “Latin American Philosophy” in a normative sense as referring to social and political philosophy written by Latin Americans to change oppressive conditions and policies affecting their societies. I am assuming that liberation philosophers fall under (...)
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  32. Negotiating the Familiar and the Strange in Aztec Ethics.Kay A. Read - 1987 - Journal of Religious Ethics 15 (1):2 - 13.
    This paper continues a dialogue begun in the Focus on Cosmogony and Religious Ethics published in JRE 14/1 (Spring, 1986). There Charles Reynolds and Ronald Green argued for a model of comparative religious ethics that seeks to locate certain "descriptive universals" across cultural boundaries in diverse forms of religious ethics. The present paper argues that this approach is dangerously imbalanced in its emphasis on similarities, ignoring the importance of diversity for interpreting cross-cultural phenomena and tending to impose a heterogeneous conceptual (...)
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  33. The Fleeting Moment: Cosmogony, Eschatology, and Ethics in Aztec Religion and Society.Kay A. Read - 1986 - Journal of Religious Ethics 14 (1):113 - 138.
    Two oppositional, yet complementary, sets of myths are presented here. These sets appear based on a concept of transformation which implies that the cosmos will collapse if a paradigm of human sacrifice is not followed-a paradigm for moral action utilized by Aztec kings in an amoral universe requiring constant nourishment. Models of this paradigm are seen to shape ethical decisions in two different examples: (a) crises of drought, and (b) problems of childraising. It is suggested that this moral and ethical (...)
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  34. Maya Burial Customs.Danièle Couveinhes & Allen Grieco - 1974 - Diogenes 22 (88):100-113.
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  35. Archaeological Research on the Central Amazonas. A Contribution to the Early History of the South-American Lowlands.Herbert Wilhelmy - 1968 - Philosophy and History 1 (2):243-243.
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  36. The Ancient, Advanced Cultures of South America.Herbert Wilhelmy - 1968 - Philosophy and History 1 (1):117-118.
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  37. Terrestrial and Celestial Gods in Mexican Antiquity.Jacques Soustelle & Martin Faigel - 1966 - Diogenes 14 (56):20-50.
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  38. The Inca Empire: Despotism or Socialism.Alfred Métraux & S. Alexander - 1961 - Diogenes 9 (35):78-98.
  39. Explorations in America Before Columbus. Hjalmar R. Holand.Kenneth John Conant - 1958 - Speculum 33 (2):281-284.
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  40. The King, the Traitor, and the Cross: An Interpretation of a Highland Maya Religious Conflict.E. Michael Mendelson - 1958 - Diogenes 6 (21):1-10.
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  41. Oración En Elogio De La Jurisprudencia, Pronunciada En La Real Universidad De México En El Año Del Señor De 1596.Juan Bautista Balli - 1950 - México, Editorial Jus.
  42. Maya Cosmology and Philosophy of Science.Charles R. Twardy - manuscript
    Part of our fascination with the Maya can be attributed to the fact that they were literate . . . that is, the Classic Maya possessed a visible language that consisted of letters and a grammar, and one of the products of their literacy was the book. (Aveni 1992b, p.3).
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