Philosophy in Mexico: The Opium of the Intellectuals or a Prophetic Insight? (original) (raw)

Some Lessons on a Chronology of 20th Century Philosophy in Mexico

Comparative Philosophy: An International Journal of Constructive Engagement of Distinct Approaches toward World Philosophy, 2021

The paper begins by criticizing the usual division of Latin America philosophy into three stages: founders, forgers and thecnicians. Then the history of philosophy in 20 th in Mexico is narrated with the help of four maps that indicates the main positions and names. Towards the end, two kinds of lessons are drawn. The first is to promote the destruction of the vices of such a philosophy to regain its virtues. The second lesson comes from interpreting the metaphors of the previous maps: we are victims of shipwreckes living in archipielagos and thus we may explore their transitions.

Thinking about the Mexican Revolution: Philosophy, Culture and Politics in Mexico: 1910-1934

Rupkatha Journal on Interdisciplinary Studies in Humanities, 2010

The commemoration of the two hundredth anniversary of the War of Independence and the centenary of the Mexican Revolution make this a good moment for some analysis and reflection on the influence that both events have had on the form and the meaning that Mexican intellectual production and cultural institutions have conserved throughout that time. The aim of this essay, is to examine in how, and by what cultural and institutional means, a process of historical transformation as violent, convulsive, complex and radical as the Revolution ended up producing a remarkably favourable set of conditions for literature, music, the visual arts, education and, in particular, philosophy, whose earliest developments and contributions came between 1910 and 1934.

On Mexican Philosophy, For Example

Comparative Philosophy: An International Journal of Constructive Engagement of Distinct Approaches toward World Philosophy, 2019

In the first part of my work I consider the false opposition between abstract universalism and cultural particularisms. I propose to dissolve it by means of a nomadic thought and take as an example of such thinking the work of Luis Villoro. The second part discusses the disagreement between Manuel Vargas and Robert Sánchez on philosophy as a cultural resource. The third part explores the genuine opposition between arrogant reason and porous reason.

ON THE VALUE OF PHILOSOPHY: THE LATIN AMERICAN CASE [abstract]

Comparative Philosophy: An International Journal of Constructive Engagement of Distinct Approaches toward World Philosophy, 2010

There is very little study of Latin American philosophy in the English-speaking philosophical world. This can sometimes lead to the impression that there is nothing of philosophical worth in Latin American philosophy 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 Latin American philosophy 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 Latin American philosophy and its study.

Latin American Philosophy: Some Vices

The Journal of Speculative Philosophy, 2006

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 confi rming 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 fi ghting it.

On the Value of Philosophy: The Latin American Case

2010

Abstract There is very little study of Latin American philosophy in the English-speaking philosophical world. This can sometimes lead to the impression that there is nothing of philosophical worth in Latin American philosophy 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 Latin American philosophy than currently exists in the English-speaking philosophical world.

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.”