[ARTIGO] Utopias and dystopias of our History: Historiographical approximation to “the Latin American” in the Mexican social thought of the 20th century: Edmundo O'Gorman, Guillermo Bonfil Batalla and Leopoldo Zea (original) (raw)
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EMILIO URANGA'S ANÁLISIS DEL SER DEL MEXICANO: DE-COLONIZING PRETENSIONS, RE-COLONIZING CRITIQUES
The Southern Journal of Philosophy , 2019
This essay introduces and defends Emilio Uranga's philosophical intervention in his 1952 text, Análisis del ser del mexicano. Here, to begin with, a case is made that the Análisis can be read as an effort at decolonizing philosophy. This is followed by a consideration of recent criticisms of "la filosofía de lo mexicano," which naturally extend to Uranga's text, since this is the philosophical tradition in which we find it. Finally, a defense is given against these critiques and a suggestion is made that in order to properly understand the Análisis it is crucial that one understand both its liberatory impulse and its method.
Introduction to Latin American Studies and the Humanities: Past, Present, Future.pdf
Latin American Research Review, 2018
This essay outlines the three articles in this dossier, “Latin American Studies and the Humanities: Past, Present, Future.” The authors, working in different disciplines, contribute to debates about how to reconceptualize area studies. Each article considers how area studies might be enriched by considering different spatial scales and incorporating methodologies drawn from ethnic studies disciplines. Our introduction explains how each essay contributes to our understanding of five key issues in Latin American studies: (1) the relationship between the field’s regionally bound framework and emerging conceptual paradigms like the global South; (2) the potential for interdisciplinary, rather than multidisciplinary, research; (3) how to place Latin American studies in dialogue with ethnic studies; (4) how to rethink the origins of Latin American studies by tracing the long history of Latin America–generated knowledge about the region; and (5) how recent indigenous studies approaches might decolonize the field of Latin American studies. El presente ensayo ofrece un resumen de los tres artículos, escritos por investigadores de diversas áreas académicas, incluidos en el dossier “Latin American Studies and the Humanities: Past, Present, Future” (Estudios latinoamericanos y las humanidades: Pasado, presente, futuro). En su conjunto y desde sus particulares perspectivas disciplinarias los ensayos contribuyen a notables debates actuales en los estudios latinoamericanos, planteando así cómo podemos enriquecer nuestras investigaciones a través de diferentes escalas espaciales-temporales y con diferentes métodos, incluyendo varias metodologías derivadas de los estudios étnicos. El presente ensayo introductorio explica cómo los tres ensayos contribuyen a nuestro conocimiento de cinco temas claves en los estudios latinoamericanos, incluyendo: (1) la relación entre las tradicionales demarcaciones geográficas de los estudios latinoamericanos y nuevos paradigmas conceptuales, entre ellos el Sur Global; (2) la posibilidad de mayores investigaciones interdisciplinarias en vez de trabajos multidisciplinarios; (3) los vínculos entre los estudios latinoamericanos y los estudios étnicos; (4) cómo una nueva historia de los saberes latinoamericanos, así generados en la región, nos ayudará repensar los orígenes de los estudios latinoamericanos; (5) cómo nuevos matices en los estudios indígenas podrán descolonizar los estudios latinoamericanos.
Pensando criticamente a América Latina: carta às leitoras e aos leitores
Cadernos PROLAM/USP, 2021
Thinking critically about Latin America: Letter to readers The Brazilian Journal of Latin American Studies, BJLAS, is pleased to present its 39th edition with a set of articles that allow it to consolidate its editorial and intellectual project based on analyzes in five fields of knowledge: Latin American thought; culture, art and literature; society, State and public policy, and international relations. We open this issue with four articles that portray moments of thought produced in and about Latin America from different paradigms, whose common axis is the purpose of creating local knowledge in dialogue and/or tension with Eurocentered knowledge. The first contribution we present in BJLAS is the critical and excellent review of the unique analyzes of Latin American modernity, which were elaborated by the Ecuadorian philosopher Bolívar Echeverría (1941-2010). From a Marxist perspective, Echeverría performs one of the most creative interpretations of Latin American modernity-baroque modernity-as an aesthetic experience of cultural miscegenation and resistance to capitalist modernity and that of fetishized productions. "BOLÍVAR ECHEVERRÍA:
Critical Genealogies of the History of Latin American Philosophy
In “Critical Genealogies of the History of Latin American Philosophy,” Andrea Pitts gives an account of how Schutte’s conceptual framework provides important hermeneutical tools that can be used as “strategies to destabilize and decenter the hegemonic speaking positions of U.S. philosophical discourse” by imparting a critical dimension to the development of genealogies in the History of Latin American philosophy. Using two of Schutte’s essays, “Postmodernity and Utopia” and “Cultural Alterity,” Pitts applies the notion of cross-cultural incommensurability to analyses of nineteenth-century narratives of emancipation (such as those found in the works of Domingo Faustino Sarmiento) to argue in favor of a more open, “polyphonic register through which we can make sense of [the] varied dimensions within Latin American thought.”
Bartolome de Las Casas and the Foundation of Latin American Philosophy
The Transatlantic Las Casas, 2023
Abstract Las Casas constructed a complex, original, and critical political philosophy, which in a manner similar to an x-ray revealed a hidden disease; as such, his thought unmasked the decay and inadequacies of sixteenth-century philosophy. This chapter examines this interpretative philosophy in order to understand the nature of the modernity that emerged as a result of the so-called European discovery of one quarter of the world beginning in 1492. Accordingly, this chapter reviews the philosophical schools employed to interpret such a transcendental event—those that first described the modern world and then those that focused on the study of the event that led to its foundation; that is, the incursion into the Americas. Thus, this study addresses four distinctive philosophical schools. The first, typified by the thought of John Major (1467-1550), was the School of Paris. Next, there was the School of Salamanca, headed by Major's disciple, Francisco de Vitoria (1483-1546). The third was the Spanish-Colonialist School, best represented by Juan Ginés de Sepúlveda (1490-1573). Lastly, the chapter introduces the Critical Latin American School that openly opposed the previous three and uniquely drew from the reality that Amerindians suffered; Bartolomé de las Casas was this school's main Tepresentative. Resumen Las Casas construyó una filosofía política compleja, original y crítica, que de manera similar a una radiografía reveló una enfermedad oculta; como tal, su pensamiento desenmascaró la decadencia y las insuficiencias de la filosofía del siglo XVI. Este capítulo examina esta filosofía interpretativa para comprender la naturaleza de la modernidad que surgió como resultado del llamado descubrimiento europeo de una cuarta parte del mundo a partir de 1492. En consecuencia, el capítulo revisa las escuelas filosóficas empleadas para interpretar tal evento trascendental: aquellas que primero describieron el mundo moderno y luego las que se centraron en el estudio del hecho que motivó su fundación; eso es decir, la irrupción de América. Por lo tanto, este estudio aborda cuatro escuelas filosóficas diferentes. La primera, tipificada por el pensamiento de John Major (1467-1550), fue la Escuela de París. A continuación estuvo el Colegio de Salamanca, encabezado por el discípulo de Mayor, Francisco de Vitoria (1483-1546). La tercera fue la Escuela Hispano-Colonialista, mejor representada por Juan Ginés de Sepúlveda (1490-1573). Por último, el capítulo presenta la Escuela Crítica Latinoamericana que se opuso abiertamente a los tres anteriores y se basó únicamente en la realidad que los amerindios sufrieron; Bartolomé de las Casas fue el principal representante de esta corriente.
Aries, 2018
The Centro de Estudios sobre el Esoterismo Occidental (CEEO) of the Unión de Naciones Suramericanas (UNASUR), founded in 2011 by Juan Pablo Bubello at the University of Buenos Aires, has become in recent years the spearhead for the opening of academic spaces to discuss esotericism and its role in Latin America. One of its most recent projects is Estudios sobre la historia del esoterismo occidental en América Latina: Enfoques, aportes, problemas y debates (Studies on the History of Western Esotericism in Latin America: Approaches, Contributions, Problems and Debates), the first book published by the Center, composed of nine academic articles, in Spanish and Portuguese, that deal with Latin American esotericism, edited by the Argentine Bubello, Costa Rican José Ricardo Chaves, and Brazilian Francisco de Mendonça Jr. This document is the first of its kind, the first collective sample of the different scopes and possibilities offered by this academic field in the region. Among the articles that compose the book several should be noted for the rigour of their historical analysis, their clarity and their innovative propositions on theoretical, methodological and discursive levels. These include Bubello's essay on the diffusion of Western-European esotericism in the New World, between the 16th and 20th centuries, focusing on the confirmation of an 'esoteric field' in Argentina in the 20th century; Daniel R. Placido's essay on Anthroposophy and the demand for the Brazilian soul; Marcelo Leandro de Campos's piece on Utopia, modernity and magic, in which he focuses on the birth of the gnostic movement in Columbia; and Hernán Facundo López's essay on esoteric production and political violence in Argentina during the 70s, with its focus on the far-right politician and occultist José López Rega, 'The Warlock' (El Brujo). Speaking more generally, it is important to note how most of the articles investigate the role esotericism played in the Latin American sociopolitical field, enabling us to rethink approaches towards the political and social history of various countries in the region. One of the texts that best shows these