The explosion of publications on race, gender, and minority cultures during recent decades was a natural reaction to the universalistic pretensions of Western philosophy, for which many of these issues were invisible. The theoretical articulation of these issues has substantially contributed to the transformation of philosophy. However, the side-effect of an overemphasis on difference is an underestimating of unity, which may lead to disintegration. The challenge to philosophical thought on race, gender, and culture is to reconcile the difference (...) with commonality, and diversity with unity. This essay explores the issues of cultural identity and intercultural relations and their interpretation in African-Caribbean thought. The first part of the essay surveys the current debate over multiculturalism, which promotes diversity but overlooks the interrelations of cultures, and the alternative ideas of interculturality or the dialogue of cultures. Thedissatisfaction with multiculturalism and postmodern relativism stimulated alternative approaches, such as “transculture” and “intercultural philosophy”. Mikhail Epstein criticizes relativism from the perspective of “critical universalism” and develops the concept of “transculture”. Raúl Fornet-Betancourt’s project of the intercultural transformation of philosophy asserts the cultural embedding of philosophical thinking and draws attention to the indigenous and African thought. The second half of the essay focuses on the ideas of identity and interculturality as they are expressed in African-Caribbean philosophy. This philosophy is viewed as a part of Africana philosophy. Various theoretical approaches to the issues of race and culture are examined: Charles Mills’ concept of “racial contract”, Lewis Gordon’s “Africana philosophy of existence”, and Paget Henry’s project of Africana philosophy, which combines the existentialphenomenological approach with analysis of the discursive formations in search for the identity of this philosophy. The analysis shows that in the evolution of African-Caribbean philosophy, as in Latin American and other “Third World philosophies”, the initial focus on the search for identity is followed by more interest in dialogical relationships with other philosophies as a condition for its own development. (shrink)

The Caribbean is a site where multiple cultures, peoples, waysof thinking and acting have come together and where new formsof philosophy are emerging. The promise of Caribbean philoso-phy lays in its ability to give shape to an intellectual tradition which is both true to and beneficial to Caribbean peoples whilesimultaneously being provocative enough to engage wisdom-seekers of various geographies and identities. I argue that onlyby pursuing a “New Dialogic” which engages the philosophicaltraditions of Africans, African Americans, (...) and Native Ameri-cans can we hope to assert a unique philosophy of value toCaribbean peoples and cultures. The highest form of Caribbeanphilosophy thus must be plural and dialogical. Unfortunately,dialogues in philosophy have been typically characterized bya fixation with Europe, and a lack of consideration of otherphilosophical traditions or sources. The “New Dialogic” thatI propose here involves a more dynamic model of dialogue toopen or intensify different and multiple avenues of conceptualelaboration. I provide general guidelines or principles for this“New Dialogic” and demonstrate the extent to which Caribbeanphilosophers can both contribute to the expansion of this projectand be aided by it in their formulations of the field. (shrink)

Some of the central questions that have been explored by Latin American and Latinx philosophers are questions of metaphilosophy. "Metaphilosophy" refers to philosophical reflections on the nature of philosophy itself. For example, we might ask: What is the purpose of doing philosophy? How does philosophy compare and contrast with other disciplines, such as science, theology, or literature? And what is the best way of categorizing the different kinds and traditions of philosophy? These are philosophical (...) questions about philosophy as an activity and as a discipline. In this chapter, we discuss some ways that Latin American and Latinx philosophers have addressed these and other metaphilosophical issues. Our focus will be on the following questions: What are the defining characteristics of Latin American philosophy and Latinx philosophy? Do they constitute distinctive traditions of philosophy, and if so, what is especially valuable about these traditions? (shrink)

This book explores how decolonial epistemologies are concretely translated in thinking and theorizing about cultural and political practices. Chapters draw on Latin American and Caribbean philosophies and concepts of creolization and racialization, Afropean aesthetics, arts and cultural productions, religion, feminisms, education, and architecture.

The theoretical and moral bedrock of Western colonialism has been its claim to “universalism.” Central to this universalism is a Cartesian dualism in which only the disembodied mind has access to the universal, and the body, as a mere particular, does not. This paper (Part 1) and the following paper (Part 2) propose an alternative model of “universalism” as the totality of interactions between embodied particulars. This model of “universalism” is based on the relationship between the classical Chinese philosophical concepts (...) of “feeling” (qing, 情), interaction (gan, 感), and the unimpeded free-flow (tong, 通) that results. This Chinese model of universalism is ultimately based on the organicist metaphysics of life that understands meaning and order to be the result of organic interaction between bodies. this paper will show how the dominant Chinese tradition understood the universal as a result of the sympathetic interaction between embodied particulars. (shrink)

Twenty-two leading Latin American philosophers are featured in this complete anthology on the human condition, values, and the search for identity. Bibliography.

Luisa Capetillo has been heralded as the first feminist writer of Puerto Rico. She authored four books and embodied her emancipatory philosophical commitments, but has received scant philosophical attention. In this paper I recover the philosophy of Capetillo as part of a Latin American and Caribbean philosophical tradition centered on radical praxis places sexuality at the centerfold of class politics. At the intersection between gender equity and class emancipation Capetillo advocated for the liberatory possibilities of education, (...) which served as the key to unlearning the social norms that engendered the marginalization of working people and working women. (shrink)

Latin America - its people, its politics, its economy - has burst upon the world scene with powerful images that have captured the curiosity of many English-speaking North Americans. The strategic importance of this vast region to the stability of the Wes.

While recognizing its origins and scope, Alejandro A. Vallega offers a new interpretation of Latin American philosophy by looking at its radical and transformative roots. Placing it in dialogue with Western philosophical traditions, Vallega examines developments in gender studies, race theory, postcolonial theory, and the legacy of cultural dependency in light of the Latin American experience. He explores Latin America’s engagement with contemporary problems in Western philosophy and describes the transformative impact of this (...) encounter on contemporary thought. (shrink)

Latin American and Latinx philosophers have a long and rich history of deep engagement in public life through a variety of different projects and venues. This chapter offers a brief survey of the historical development and practice of philosophy in public life in Latin American and Latinx traditions. Because of their unique histories, it engages public philosophy in Mexico and Argentina separately. The chapter shows that a guiding thread in Argentinian public philosophy is (...) a deep‐rooted concern about the threats created by political and intellectual authoritarianism and strategies for pushing back against this oppression by developing emancipatory practices and democratic alternatives. This work runs through a long line of Argentinian philosophers from José Ingenieros and Alejandro Korn to María Lugones and Diana Maffía. Public philosophy is clearly a vibrant and ongoing enterprise in contemporary Mexico. Argentina also possesses a long and rich tradition of public philosophy. (shrink)

Many of the philosophical questions raised by Latin American thinkers are problems that have concerned philosophers at different times and in different places throughout the Western tradition. But in fact the issues are not altogether the same-- for they have been adapted to capture problems presented by new circumstances, and Latin Americans have sought resolutions in ways that are indeed novel. This book explains how well-established philosophical traditions gave rise in the "New World" to a distinctive manner (...) of thinking. There was no clean sweep of the past and an attempt to start over: rather, Latin American thinkers mostly welcomed European ideas at whatever pace such traditions happened to arrive. It is then no surprise that, for instance, Scholasticism became the accepted view under Spanish rule, and began to lose its grip only when the rulers did.But what does seem surprising is the radical way in which those traditions were transformed to account for problems that, though familiar, were now seen intake light of new circumstances. A distinctive Latin American way of thinking about such problems emerged from the project of "recycling" European philosophical traditions, some of which were already obsolete in Europe at the time their transplant took place. Thus theories commonly taken to be incompatible within Western traditions in philosophy were absorbed by Latin American thought-- and, in their newly acquired forms, such theories are even now at the basis of proposed solutions to many practical and philosophical problems.The book explores that recycling process. Above all, it aims to determine whether the various cultures that met in the "New World" could now be said to have come to share a common identity. This is in fact an issue which has preoccupied Latin Americans since at least the beginning of the 19th century, when their countries won their independence. But, in connection with this, it is also important to ask how Latin Americans have thought about the relationship between philosophy and rationality, and about other issues belonging to the major areas of philosophy such as epistemology, moral philosophy, and political philosophy, as well their application to vital social issues, including education and the emancipation of women. These are all taken up by the author, who pays special attention to questions of gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and the role of education-- all matters of continuing concern in Latin American thought, from its earliest stirrings to the present day. (shrink)

This chapter contains sections titled: The Question of Whether There Is a Latin American Philosophy Is There Philosophy in Latin America? References Further Reading.

Latin American philosophy is best understood as a type of applied philosophy devoted to issues related to the culture and politics of Latin America. This introduction provides a comprehensive overview of its central topics. It explores not only the unique insights offered by Latin American thinkers into the traditional pre-established fields of Western philosophy, but also the many 'isms' developed as a direct result of Latin American thought. Many concern matters (...) of practical ethics and social and political philosophy, such as Lascasianism, Arielism, Bolívarism, modest and immodest feminisms, republicanism, positivism, Marxism, and liberationism. But there are also meta-philosophical 'isms' such as originalism and perspectivism. Together with clear and accessible discussions of the major issues and arguments, the book offers helpful summaries, suggestions for further reading, and a glossary of terms. It will be valuable for all readers wanting to explore the richness and diversity of Latin American philosophy. (shrink)

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 essays are short and easy to read making them accessible to students with little or no philosophical background. (shrink)

"The essays in this book make it elegantly clear that there is a vigorous and rigorous Latin American philosophy... and that others dismiss it at their peril." —Mario Sáenz The ten essays in this lively anthology move beyond a purely historical consideration of Latin American philosophy to cover recent developments in political and social philosophy as well as innovations in the reception of key philosophical figures from the European Continental tradition. Topics such as (...) indigenous philosophy, multiculturalism, the philosophy of race, democracy, postmodernity, the role of women, and the position of Latin America and Latin Americans in a global age are explored by notable philosophers from the region. An introduction by Eduardo Mendieta examines recent trends and points to the social, political, economic, and cultural conditions that have inspired the discipline. Latin American Philosophy brings English-speaking readers up to date with recent scholarship and points to promising new directions. (shrink)

“Latin American Positivism: Theory and Practice” is unique in that the work examines this subject from a multi-disciplinary prospect. The philosophy contributors examine the doctrines of Latin American positivism as they evolved during the nineteenth century while the historians study the interplay between the philosophy and the larger society.

This encyclopedia article outlines the history of Latin American philosophy: the thinking of its indigenous peoples, the debates over conquest and colonization, the arguments for national independence in the eighteenth century, the challenges of nation-building and modernization in the nineteenth century, the concerns over various forms of development in the twentieth century, and the diverse interests in Latin American philosophy during the opening decades of the twenty-first century. Rather than attempt to provide an exhaustive (...) and impossibly long list of scholars’ names and dates, this article outlines the history of Latin American philosophy while trying to provide a meaningful sense of detail by focusing briefly on individual thinkers whose work points to broader philosophical trends that are inevitably more complex and diverse than any encyclopedic treatment can hope to capture. (shrink)

This chapter contains sections titled: Identity Identity of Latin American Philosophy Four Approaches History of the Controversy Conclusion References Further Reading.

Attention to the details of putatively obvious examples of philosophy-as-worldview within Latin America give us reasons to be skeptical about the taxonomy that gives us the category of philosophy-as-worldview. Among the examples that suggest difficulties for this way of thinking about the philosophical enterprise are 19th century Mexican ethnolinguistics, contemporary efforts to reconstruct historical and contemporary Indigenous thought, and 20th century efforts to articulate regional ontologies within Latin America. However, reflection on these cases also point to (...) a different project worth considering, namely, a taxonomy of wisdom- and knowledge-focused practices that might allow a different way of drawing distinctions between kinds of “philosophies”. (shrink)

(1982). The future of the Central American and Caribbean region. World Futures: Vol. 18, Alternatives for Humankind: The Role of Latin America, pp. 125-134.

This comprehensive collection of original essays written by aninternational group of scholars addresses the central themes inLatin American philosophy. Represents the most comprehensive survey of historical andcontemporary Latin American philosophy available today Comprises a specially commissioned collection of essays, manyof them written by Latin American authors Examines the history of Latin American philosophy and itscurrent issues, traces the development of the discipline, andoffers biographical sketches of key Latin American (...) thinkers Showcases the diversity of approaches, issues, and styles thatcharacterize the field. (shrink)

A durable question in Latin American thought is whether it could amount to a characteristically Latin American philosophy. 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 Latin American 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 Latin American thinkers constitutes a distinctive philosophy. (shrink)

Engaging existentialism: transformative possibilities and local agendas -- The Mexican existentialist ethos -- The seminal Mexican existentialism of Rodolfo Usigli's theater -- Excavating Comala: the existentialist Juan Rulfo, the Grupo Hiperión, and lo mexicano in Pedro Páramo -- "Christs for all passions": José Revuelta's El luto humano [Human mourning] -- Rosario Castellanos's freedom.

This book presents Latin American Perspectives on women philosophers, comprising selected articles from the First International Conference of Women in Modern Philosophy that took place in Rio de Janeiro City, Brazil, Latin America, in June of 2019. The conference brought together over twenty national, transnational, and international philosophers from seven countries, whose work combines historical and analytical insight to recover the philosophical legacy of women philosophers. Historical and analytical work on women’s philosophical thought constitute efforts to (...) re-conceptualize what counts as philosophical knowledge and re-appraise the epistemic relevance of written material that women thinkers produced for most of history. This collection and the conference that gave origin to it are testimony to the enduring power of multinational and multicultural philosophical collaboration. (shrink)

This review article grapples with the issue of race in Latin American philosophy and Susan Nuccetelli's analysis of it by asking how we grapple with race in Latin American philosophy if race is both an internal factor (in the sense that Latin American philosophy theorizes race) as well as an external factor (in the sense that racism and raciality have significantly determined the production of Latin American philosophy)? It (...) thematizes white supremacy in Latin American philosophy in order to ask to what degree Latin American philosophy can respond to white supremacy in philosophy without questioning its own grounds and relation to white supremacy. (shrink)

The field of Latin American philosophy has established itself as a relevant subfield of philosophical inquiry. However, there might be good reasons to consider that our focus on the subfield could have distracted us from considering another subfield that, although it might share some geographical proximity, does not share the same historical basic elements. In this paper, I argue for a possible and meaningful conceptual difference between Latin American Philosophy and Indigenous philosophy produced (...) in Latin America. First, I raise what I call Mariátegui’s Solidarity Challenge to show that there might be some neglectful treatment of the philosophical views of different Indigenous groups. I then depart from Mariátegui and engage in a critical exercise to show that even he would be guilty of failing in his own solidarity demands. I follow that by drawing out some implications of the argument. I first sketch how this differentiation would play out against the political project of “Mestizaje,” a project that seems to inform some of the Latin American philosophical tradition. I then speculate about the kinds of duties that the field of Latin American philosophy might have towards the field of Indigenous Philosophy produced in Latin America. (shrink)

This book offers to the international reader a collection of original articles of some of the most skillful historians and philosophers of biology currently working in Latin American universities. During the last decades, increasing attention has been paid in Latin America to the history and philosophy of biology, but since many local authors prefer to write in Spanish or in Portuguese, their ideas have barely crossed the boundaries of the continent. This volume aims to remedy this (...) state of things, providing a good sample of this production to the English speaking readers, bringing together contributions from researchers working in Brazilian, Argentinean, Chilean, Colombian and Mexican universities. The stress on the regional provenance of the authors is not intended to suggest the existence of something like a Latin American history and philosophy of biology, supposedly endowed with distinctive features. On the contrary, the editors firmly believe that advances in this field can be achieved only by stimulating the integration in the international debate. Based on this assumption, the book focuses on two topics, life and evolution, and presents a selection of contributions addressing issues such as the history of the concept of life, the philosophical reflection on life manipulation and life extension, the structure and development of evolutionary theory as well as human evolution. Life and Evolution – Latin American Essays on the History and Philosophy of Biology will provide the international reader with a rather complete picture of the ongoing research in the history and philosophy of biology in Latin America, offering a snapshot of this dynamic community. It will also contribute to contextualize and develop the debate concerning life and evolution, and the relation between the two phenomena. (shrink)

: "We are invisible": this melancholic assertion alludes to the "non-place" that we occupy as Latin American 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)

A distinctive form of anticolonial analysis has been emerging from Latin America in recent decades. This decolonial theory argues that important new insights about modernity, its politics, and epistemology become visible if one starts off thinking about them from the experiences of those colonized by the Spanish and Portuguese in the Americas. For the decolonial theorists, European colonialism in the Americas, on the one hand, and modernity and capitalism in Europe, on the other hand, coproduced and coconstituted each other. (...) The effects of that history persist today. Starting thought from these LA histories and current realities enables envisioning new resources for social transformations. These decolonial insights seem to receive only a passing recognition in the Latin American social studies of science and technology projects that have begun cosponsoring events and publications with northern equivalents. My focus will be primarily on the decolonial theory and on just two of its themes. One is the critical resources it offers for creating more accurate and progressive northern philosophies and histories of science as well as social studies of science. The second is insights from Latin American feminists that carry different impacts in the context of the decolonial accounts. (shrink)

The demographic and epidemiological transitions are driving pharmaceutical expenditures up in Latin American and the Caribbean, with much of the cost falling on households. The domestic development and manufacturing of bio-similars could make medicines more affordable.

Studies the character and nature of Latin American thought, focusing on the evolution of political and social ideas.

This book provides a historical and theoretical analysis of the Ayotzinapa social movement from the perspective of Latin American philosophy. The author addresses questions such as how a social movement is born, how (and if) the distinct social movement organizations should be defined, and what (if any) should be the extent of these organizations.

This anthology offers the first serious, broad-ranging collection of English translations of significant Latin American contributions to social and political thought spanning the last forty years. Iván Márquez has judiciously selected narratives of resistance and liberation; ground-breaking texts in Latin American fields of inquiry such as liberation theology, philosophy, pedagogy, and dependency theory; and important readings in guerrilla revolution, socialist utopia, and post–Cold War thought, especially in the realms of democracy and civil society, alternatives to (...) neoliberalism, and nationalism in the context of globalization. Highlighting the vitality, diversity, and originality of Latin American thought, this anthology will be invaluable for students and scholars across the social sciences and humanities. (shrink)

Criminal violence is one of the most pressing problems in Latin America and the Caribbean, with profound political consequences. Its effects on social policy preferences, however, remain largely unexplored. This article argues that to understand such effects it is crucial to analyze victimization experiences and perceptions of insecurity as separate phenomena with distinct attitudinal consequences. Heightened perceptions of insecurity are associated with a reduced demand for public welfare provision, as such perceptions reflect a sense of the state’s failure (...) to provide public security. At the same time, acknowledging the mounting costs and needs that direct experience with crime entails, victimization is expected to increase support for social policies, particularly for health services. Survey data from twenty-four Latin American and Caribbean countries for the period 2008–12 show that perceptions of insecurity indeed reduce support for the state’s role in welfare provision, whereas crime victimization strongly increases such preferences. (shrink)

From the most prominent thinkers in Latin American philosophy, literature, politics, and social science comes a challenge to conventional theories of globalization. The contributors to this volume imagine a discourse in which revolution requires no temporalized march of progress or takeovers of state power but instead aims at local control and the material conditions for human dignity.

This study focuses on retraction notices from two major Latin American/caribbean indexing databases: SciELO and LILACS. SciELO includes open scientific journals published mostly in Latin America/the Caribbean, from which 10 % are also indexed by Thomson Reuters Web of Knowledge Journal of Citation Reports. LILACS has a similar geographical coverage and includes dissertations and conference/symposia proceedings, but it is limited to publications in the health sciences. A search for retraction notices was performed in these two (...) databases using the keywords “retracted”, “retraction” “withdrawal”, “withdrawn”, “removed” and “redress”. Documents were manually checked to identify those that actually referred to retractions, which were then analyzed and categorized according to the reasons alleged in the notices. Dates of publication/retraction and time to retraction were also recorded. Searching procedures were performed between June and December 2014. Thirty-one retraction notices were identified, fifteen of which were in JCR-indexed journals. “Plagiarism” was alleged in six retractions of this group. Among the non-JCR journals, retraction reasons were alleged in fourteen cases, twelve of which were attributed to “plagiarism”. The proportion of retracted articles for the SciELO database was approximately 0.005 %. The reasons alleged in retraction notices may be used as signposts to inform discussions in Latin America on plagiarism and research integrity. At the international level, these results suggest that the correction of the literature is becoming global and is not limited to mainstream international publications. (shrink)

In the contemporary context of increasing inequality and various forms of segregation, this volume analyzes the transition to neoliberal politics in Santiago de Chile. Using an innovative methodological approach that combines georeferenced data and multi-stage cluster analysis, Méndez and Gayo study the old and new mechanisms of social reproduction among the upper middle class. In so doing, they not only capture the interconnections between macro- and microsocial dimensions such as urban dynamics, schooling demands, cultural repertoires and socio-spatial trajectories, but also (...) offer a detailed account of elite formation, intergenerational accumulation, and economic, cultural, and social inheritance dynamics. (shrink)

This article describes my ongoing attempts to more successfully engage the full linguistic repertoires and cultural identities of undergraduate students at a “Hispanic Serving Institution” (HSI) in South Texas by teaching a bilingual Introduction to Latin American Philosophy course in the “Language, Philosophy, and Culture” area of Texas’ General Education Core Curriculum. By uncovering the diverse identities, worldviews, and languages of those who were historically excluded from the Eurocentric discipline of philosophy through the conquest and (...) colonization of the Americas, Latin American philosophers offer us new ways of thinking and living by challenging Anglocentric language, philosophy, and culture. As part of the new B3 (Bilingual, Bicultural, and Biliterate) vision of the University of Texas Rio Grande Valley, the course is designed to draw upon the richly varied bilingualisms and biliteracies of predominantly Latinx students in order to help them honor, theorize, and cultivate their bicultural identities by “philosophizing in tongues” rather than being forced to assimilate to the monolingual and monocultural ideology that prevails across both mainstream Anglophone philosophy and the system of higher education in the United States of America. (shrink)

This comprehensive collection of original essays written by an international group of scholars addresses the central themes in Latin American philosophy. Represents the most comprehensive survey of historical and contemporary Latin American philosophy available today Comprises a specially commissioned collection of essays, many of them written by Latin American authors Examines the history of Latin American philosophy and its current issues, traces the development of the discipline, and offers biographical (...) sketches of key Latin American thinkers Showcases the diversity of approaches, issues, and styles that characterize the field. (shrink)

A distinctive focus of 19th- and 20th-century Latin American philosophy is the convergence of identity formation and political liberation in ethnically and racially diverse postcolonial contexts. From this perspective, Omar Rivera interprets how a "we" is articulated and deployed in central political texts of this robust philosophical tradition. In particular, by turning to the work of Peruvian political theorist José Carlos Mariátegui among others, Rivera critiques philosophies of liberation that are invested in the redemption of oppressed identities (...) as conditions for bringing about radical social and political change, foregrounding Latin America's complex histories and socialities to illustrate the power and shortcomings of these projects. Building on this critical approach, Rivera studies interrelated epistemological, transcultural, and aesthetic delimitations of Latin American philosophy in order to explore the possibility of social and political liberation "beyond redemption.". (shrink)

Pierre Bourdieu in Hispanic Literature and Culture is a collective reflection on the value of French sociologist Pierre Bourdieu's work for the study of Spanish and Latin American literature and culture. The authors deploy Bourdieu's concepts in the study of Modernismo, avant-garde Mexico, contemporary Puerto Rican literature, Hispanism, Latin American cultural production, and more. Each essay is also a contribution to the study of the politics and economics of culture in Spain and Latin America. The (...) book, as a whole, is in dialogue with recent methodological and theoretical interventions in cultural sociology and Latin American and Iberian studies. (shrink)

Latin America plays an increasingly important role in the development of modern Christianity yet it has been underrepresented in current scholarship on religion and science. In this first edited volume on the subject, contributors explore the different ways that religion and science relate to each other, how developments in natural science shaped religious views from the pre-Hispanic period until the nineteenth century and the current debates over evolution and creationism. It will appeal to those researching theology, divinity, philosophy, (...) history of science and Latin American studies. (shrink)

Omar Rivera’s Delimitations of Latin American Philosophy: Beyond Redemption is an important contribution to the interpretation of central figures and questions of the Latin American philosophical tradition, particularly Peruvian Marxist José Carlos Mariátegui and questions of identity and liberation. Rivera establishes productive dialogues between foundational figures such as Simón Bolívar, José Martí, and Mariátegui and decolonial thinkers like María Lugones, Aníbal Quijano, and Gloria Anzaldúa to posit delimitations of Latin American philosophy that (...) might allow it to move beyond redemptive logics that essentialize identities and reinscribe oppressions in narratives of liberation. This review explores the central arguments of the book and proposes a philosophical and a political issue that emerges from them. (shrink)