This chapter contains sections titled: Introduction Argentina Mexico The Southern Cone The Northern Part of South America and Central America Conclusion References Further Reading.

Analytic philosophy was introduced in Latin America in the mid-twentieth century. Its development has been heterogeneous in different countries of the region but has today reached a considerable degree of maturity and originality, with a strong community working within the analytic tradition in Latin America. This entry describes the historical development of analytic philosophy in Latin America and offers some examples of original contributions by Latin American analytic (...) philosophers. (shrink)

The past few decades have seen considerable interest in the history of analytic philosophy. As this field has developed, complex and provocative questions have emerged about the very nature of analytic philosophy, challenging long- standing assumptions and spawning new research paradigms. In this outstanding collection an international team of contributors examine these questions and contribute to these debates, exploring the idea of analysis, the essence and status of logic, the nature of the proposition and its linguistic (...) expression, the logical act of judgment, the distinction between external and internal relations, the possibility of category mistakes, and the demarcation of sense from nonsense. Several of the chapters shed light on the interconnections between Wittgenstein and other figures within that tradition, including Frege, Russell, Ramsey, and Ryle. Other chapters examine the interaction between analytic philosophers and members of other philosophical traditions, including Frege and Weierstrass, Wittgenstein and Schopenhauer, Wittgenstein and Bradley, Russell and the North American Pragmatists, Russell and the Neo-Kantians, Wittgenstein and Heidegger, and Heidegger and Ryle. Among the specific topics explored are Russell’s conception of the judging subject, Wittgenstein’s discussion of rule-following, Frege’s conception of the logical categories, and Wittgenstein’s conception of nonsense. The volume also includes a book review by Gilbert Ryle – collected and published non-anonymously here for the first time – which sheds important light on the reception of Frege’s philosophy in the analytic tradition. Early Analytic Philosophy: Origins and Transformations will be of great interest to those studying and researching the history of twentieth-century philosophy, contemporary analytic philosophy, and the philosophy of language and logic. (shrink)

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)

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 (...) class='Hi'>American thinkers Showcases the diversity of approaches, issues, and styles thatcharacterize the field. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (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)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

The purpose of this paper is to analyze some of the thesis developed in the context of the Latin American critical thought in order to address the question of the crisis of modernity. We particularly consider the theories of two contemporary authors: Bolívar Echeverría and Enrique Dussel. Their theoretical positons are clearly different from the critique that had occurred in the postmodern discourse and they intend to account for the meaning of modernity in relation with certain phenomena that (...) characterize it structurally, which are represented by the development of capitalism and the consequent globalization. In this sense, albeit taking into consideration where these critical theories have been enunciated, that is, the particular experience of modernity in Latin America, their reflections have a global scope and try to explain the complex and contradictory characteristics of this civilization process. We analyze Bolívar Echeverría’s original proposal regarding the baroque ethos by which he identifies a particular way of modernity that tends to offer an alternative to the capitalist modernity. As regards Enrique Dussel, we underscore his trans-modernity concept that gives a new response to the Eurocentrism and colonization that marked the historical changes since modernity to the present. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

The paper challenges mainstream theories of Latin American development, showing their theoretical weaknesses and pointing to their role in ideologically mediating the region’s ‘truncated’ capitalism. To that end, the paper presents an alternative view of Latin American development that starts by considering capitalist social reproduction as a worldwide process and regional/national politico-economic development as mediations in the structuring of global capital accumulation. Latin America’s specific variety of capitalism is understood to have emerged (...) from its original transformation by expanding European capital into a place to produce raw materials under favourable natural conditions. On the one hand, this has reduced their price and that of the labour-power directly or indirectly consuming them; on the other, it has resulted in a flow of surplus-value towards the owners of those natural conditions of production. The historical development of Latin American societies has expressed the partial overcoming of that antagonistic relationship between rent-paying capital and rent-appropriating landed property. (shrink)

Grace A. de Laguna was an American philosopher of exceptional originality. Many of the arguments and positions she developed during the early decades of the twentieth century later came to be central to analytic philosophy. These arguments and positions included, even before 1930, a critique of the analytic-synthetic distinction, a private language argument, a critique of type physicalism, a functionalist theory of mind, a critique of scientific reductionism, a methodology of research programs in science and more. (...) Nevertheless, de Laguna identified herself as a defender of the speculative vision of philosophy, a vision which, in her words, “analytic philosophy condemns.” I outline her speculative vision of philosophy as well as what is, in effect, an argument she offers against analytic philosophy. This is an argument against the view that key parts of established opinion, e.g., our best theoretical physics or most certain common sense, should be assumed to be true in order to answer philosophical questions. I go on to bring out the implications of her argument for the approaches to philosophy of Bertrand Russell, Willard V. Quine and David Lewis, and I also compare the argument to recent, related arguments against analytic philosophy. I will suggest that de Laguna offers a viable critique of analytic philosophy and an alternative approach to philosophy that meets this critique. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (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)

This volume offers a significant overview of authors, works and characteristics of philosophy in Latin America in the 16th - 18th centuries, i.e. essentially "colonial scholasticism": this is actually a remarkable chapter in the history of Baroque or Modern scholasticism. This volume is a collection of studies on Latin American scholasticism originally presented at the Fourth International Conference of Medieval Philosophy at the Pontifícia Universidade Católica do Rio Grande do Sul (PUCRS), Porto Alegre, Brazil, November (...) 12-14, 2012. These essays provide a significant overview of authors, works and areas of interest associated to scholastic thought in the 16th-18th centuries, focusing particularly on Latin American or European-born authors whose philosophical and theological careers were significantly set in Latin American soil and, due to their education, reveal a profound acquaintance with European philosophical theories and problems. The reception and development of Medieval thought in Baroque scholasticism, the connections between European philosophy, mainly Iberian scholasticism, and philosophical-theological debates in the New World, and the revisiting by Latin American scholars of Medieval schools of thought and theoretical patterns taught in Europe, prompted by the encounter with several peoples living in the new continent and the search and justification for models of colonization, are some of the relevant issues discussed in here. The studies collected in this volume place colonial scholasticism in the history of ideas by letting authors and their writings speak for themselves. (shrink)

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)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

En este ensayo se examina de manera crítica el desarrollo de la filosofía analítica y, en particular, de la filosofía analítica latinoamericana. Se propone que esta última adopte un giro político y uno pedagógico con el fin de recuperar su espíritu original y reconectarse con la tradición intelectual latinoamericana. This essay is a critical examination of the development of analytic philosophy and, in particular, of Latin American analytic philosophy. It is argued that the (...) latter ought to adopt a political and pedagogical turn in order to recover its original spirit and to be reconnected to Latin American intelectual tradition. (shrink)

The Oxford Handbook of Philosophy and Race provides up-to-date explanation and analyses by leading scholars of contemporary issues in African American philosophy and philosophy of race. These original essays encompass the major topics and approaches in this emerging philosophical subfield that supports demographic inclusion and diversity while at the same time strengthening the conceptual arsenal of social and political philosophy. Over the course of the volume's ten topic-based sections, ideas about race held by Locke, Hume, (...) Kant, Hegel, and Nietzsche are supplemented by suppressed thought from the African diaspora, early twentieth-century African American perspectives and Native-, Asian-, and Latin-, American views. The contributors bring philosophical analysis to bear on the status of racial divisions as categories of humanity in the biological sciences, as well as within contemporary criticism and conceptual analysis. Essays present the special applications of American philosophy and continental philosophy to ideas of race as methodological alternatives to more analytic approaches. As a collection of analyses and assessments of 'race' in the real world, the volume pays trenchant and relevant attention to historical and contemporary racism and what it means to say that 'race' and racial identities are socially constructed. The essays analyze contemporary social issues including the importance of racial difference and identity in education, public health, medicine, IQ and other standardized tests, and sports. Additionally, the essays consider the societal limitations and structures provided by public policy and law. As a critical theory, the volume compares the study of race to feminism. Historical and contemporary, academic and popular, racisms pertaining to male and female gender receive special consideration throughout the volume. While this comprehensive collection may have the effect of a textbook, each of the original essays is a fresh and authentic development of important present thought. (shrink)

The article concerns history, its origins, goals, and end. The article focuses on two concepts of historical development. One is the concept of the “end of history” by Francis Fukuyama. The article’s authors consider in detail the main provisions of this concept. However, the main emphasis is on the critical reception of this concept within the framework of the philosophy of liberation (represented by Arturo Andrés Roig). Roig’s criticism reveals the Eurocentrism inherent in this concept and shows (...) that it carries the main features inherent in the European worldview and European mentality, which is why it is initially perceived as unsuitable for the Latin American continent. The second concept of historical development analyzed in this article is the earlier concept of the “Axial Age” by K. Jaspers. This concept is often perceived as one of the most striking anti-Eurocentric concepts. At the same time, Jaspers himself is regarded as the founder of the dialogue of cultures and intercultural philosophy and a supporter of civilizational pluralism. The article consistently analyzes three aspects of this concept - the motivation for its creation (presented by Jaspers himself), the criteria for identifying historical and prehistoric cultures (and the associated identification of three centers of the axial period), and the question of the possibility of a new axial age. The article argues that Jaspers’ concept can rightly be called Eurocentric rather than anti-Eurocentric, since both in the initial motivation for creating this concept and in the process of its development and vision of the prospects for the possibility of a new axial age, Jaspers proceeds from the presuppositions characteristic of the European worldview, which is universalized by him and presented as objective and the only correct ones. Ultimately, the study shows that the fight against Eurocentrism is a logical continuation of the latter and carries all the main features of the European mentality. (shrink)

Analytic philosophers have until recently been reluctant to pursue historical investigations into the Central European roots of their own philosophical tradition. The most recent book by Michael Dummett, however, entitled Origins of Analytic Philosophy, shows how fruitful such investigations can be, not only as a means of coming to see familiar philosophical problems in a new light, but also as a means of clarifying what, precisely, ‘analytic philosophy’ might mean. As Dummett points out, the (...) newly fashionable habit of referring to analytic philosophy as ‘Anglo-American’ leads to a ‘grave historical distortion’. If, he says, we take into account the historical context in which analytic philosophy developed, then such philosophy ‘could at least as well be called "Anglo-Austrian"’ (p. 7). We here show the implications of this assertion for a more adequate understanding of the relations between analytic and Continental philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"What Is Philosophy?"The Status of World Philosophy in the ProfessionRobert C. SolomonThe question "What is philosophy?" is both one of the most virtuously self-effacing and one of the most obnoxious that philosophers today tend to ask. It is virtuously self-effacing insofar as it questions, with some misgivings, its own behavior, the worth of the questions it asks, and the significance of the enterprise itself. It is (...) obnoxious when it refuses to question its own behavior but instead takes that same behavior as the exclusive standard to delegitimize any other activity that dares to call itself "philosophy." Thus, for most of this century, Anglo-American and most European philosophers have simply ignored the rich philosophical traditions of Africa, Asia, Latin and Native America, and the rest of the world. Some leading African American and African European philosophers have dismissed "ethnophilosophy" as "not philosophy," presumably to protect their own analytic credentials. Universities as far flung as Singapore, Sierra Leone, and New Delhi have prided themselves on their fidelity to Oxbridge philosophy. It seems that the globalization of free market economics goes with the globalization of one brief moment in philosophy, with similarly devastating effects on local cultures and the rich varieties of human experience.Philosophy might be thought of as made up of two components: critical thinking and passionate vision. But "critical thinking" does not necessarily imply the hermeneutics of suspicion, skepticism, or intellectual paranoia—all too often the trademarks of the bright young professional philosopher. One can be "critical," that is, reflective, while at the same time be committed, even devoted, to an idea or a way of thinking. The emphasis on passionate vision, however, is just as essential, and any philosophy that doesn't include both components just isn't worthy of the name. Without passionate vision, we get that utterly eviscerated focus on forms of argumentation—philosophia minimalia—devoid of "empirical" content (that is to say, content) and, as far as most people are concerned, devoid of any interest. Without critical reflection, we get gullibility and the worst of New Age philosophy, accepting of any kind of nonsense, just because it stirs the passions. But simply to assume that philosophy must be as rigorously self-questioning as modern European and Anglo-American philosophy is a subtle form of ethnic chauvinism. It eliminates from the realm of philosophy not only African ethnophilosophy and Latin and Native American and South Pacific mythology but a good deal of the philosophy of religion, the basis (for better or worse) of the development of Western philosophy over much of the past two thousand years. [End Page 100]I have just withdrawn from a recent dispute, in a respectable and supposedly eclectic philosophy journal, in which my worst fears in this regard were rather bluntly confirmed. I had made the point mentioned above—rather matter-of-factly, I thought—that if (analytic) philosophy dismisses or ignores modes of thinking that are not obviously self-critical and are presented poetically instead of by way of positions to be argued for, then a good deal of the world's philosophy, including a good deal of Western philosophy, would be left out of the arena. The journal's board reacted indignantly, to put it mildly, to the suggestion that anything should count as "philosophy" that was not sufficiently self-critical in just this sense. But what about the millennium or so of religious philosophy in the West? Does anyone believe that thinkers like Anselm, or Alvin Plantiga for that matter, are seriously skeptical of the truth of Christianity, as they go through their admittedly brilliant argumentative routines? For that matter, to what extent is the emphasis on logical form and argument subjected to scrutiny in contemporary analytic philosophy? (As one of the foremost practitioners of that art commented, "Metaphilosophy makes me sick.")Some of the hostility to world philosophy, to be sure, turns on the conflict between philosophy and religion, which may have its origins in ancient and medieval philosophy but emerges full-blown with the Enlightenment and its campaign against "superstition." But many people and a good many cultures do not distinguish between philosophy and religion. If we consider the word "philosophy... (shrink)

Analytic philosophers have until recently been reluctant to pursue historical investigations into the Central European roots of their own philosophical tradition. The most recent book by Michael Dummett, however, entitled Origins of Analytic Philosophy, shows how fruitful such investigations can be, not only as a means of coming to see familiar philosophical problems in a new light, but also as a means of clarifying what, precisely, ‘analytic philosophy’ might mean. As Dummett points out, the (...) newly fashionable habit of referring to analytic philosophy as ‘Anglo-American’ leads to a ‘grave historical distortion’. If, he says, we take into account the historical context in which analytic philosophy developed, then such philosophy ‘could at least as well be called "Anglo-Austrian"’ (p. 7). We here show the implications of this assertion for a more adequate understanding of the relations between analytic and Continental philosophy. (shrink)

Philosophy and Literature in Latin America presents a unique and original view of the current state of development in Latin America of two disciplines that are at the core of the humanities. Divided into two parts, each section explores the contributions of distinguished American and Latin American experts and authors. The section on literature includes the literary activities of Latin Americans working in the United States, an area in which very little research (...) has been demonstrated and, for that reason, will add an interesting new dimension to the field of Latin American studies. (shrink)

B a c k g r o u n d. According to a common prejudice, especially prevalent among philosophers in the continental tradition, the philosophy of everyday language (sometimes referred to as Oxford philosophy), with its focus on what we usually say and mean, fundamentally expresses a positivist attitude. Herbert Marcuse (1898-1979), who significantly contributed to the spread of this view, interprets the appeal to the concept analysis in these philosophers' writings as purely ideological: it fails to recognize (...) the constructed nature of the social and views the social as a domain of brute facts where critical thinking should cease. Therefore, to grasp the essence of the ordinary language philosophy, it is crucial to identify the prerequisites for the emergence of this philosophical style and delve into its historical context. M e t h o d s. In this article, the author employs the method of historical-philosophical reconstruction to clarify the conditions of the formation and genesis of Oxford philosophy. General scientific methods of cognition – such as analysis, synthesis, and generalization – are used to elucidate key ideas and concepts that influenced the development of Oxford philosophy's method. Additionally, methods of systematization and comparison are applied. R e s u l t s. The article identifies the historical prerequisites for the formation of Oxford philosophy, specifying the key ideas and concepts that impacted the development of the ordinary language philosophy. It clarifies the distinctions and interconnections between the concepts of the philosophy of everyday language and Oxford philosophy. C o n c l u s i o n s. For ten years following the end of the Second World War, the University of Oxford became a hub of exceptionally productive philosophical activity. This period laid the groundwork for the emergence of a new and original philosophical movement known as the "Ordinary language philosophy" or "Oxford philosophy". However, equating the ordinary language philosophy entirely with Oxford philosophy is not accurate. The former term pertains specifically to the methodology of analyzing natural language expressions in the post-World War II era. In contrast, Oxford philosophy encompasses a broader historical context, including the pre-war period of philosophical activity at the University of Oxford. Thus, Oxford philosophy should be understood as a historical-philosophical stage that ultimately led to the formation of the philosophy of everyday language. (shrink)

Argues that there are original positions to be found in the work of Latin American philosophers. This book brings the history of Latin American philosophy to an English-speaking audience through the prominent voices of Mauricio Beuchot, Horacio Cerutti-Guldberg, María Luisa Femenías, Jorge J. E. Gracia, Oscar R. Martí, León Olivé, Carlos Pereda, and Eduardo Rabossi. They argue that Spanish is not a philosophically irrelevant language and that there are original positions to be found in the (...) work of Latin American philosophers. Part I of the book looks at why the history of philosophy has not developed in Latin America. A range of theoretical issues are explored, each focusing on specific problems that have hindered the development of a solid history. Part II details the complex task of writing a history of philosophy for a region still haunted by the specter of colonialism. Arleen Salles is Assistant Professor in the Department of Art, Music, and Philosophy at John Jay College of Criminal Justice, The City University of New York. Elizabeth Millán-Zaibert is Assistant Professor of Philosophy at DePaul University and the coeditor (with Jorge J. E. Gracia) of Latin American Philosophy for the 21st Century: The Human Condition, Values, and the Search for Identity. (shrink)

Epistemology is a branch of philosophy that studies the origin, nature and limits of human knowledge. Contemporary epistemology is a theory of knowledge in terms of reasons, evidence, justification and explanation. This book shows how Anglo-American philosophers captivated by the power of modern science and concomitant advances in logic and mathematics mistook knowledge itself to be reducible to the propositions of science and logic. Ethics, along with metaphysics and religion, were cast off as mere expressions of sentiment at (...) best, or as utter nonsense at worst. Is science the only source of knowledge? Can ethics count as knowledge? Are there kinds of knowledge beyond epistemology? This book develops innovative answers to these and other related questions. (shrink)

In the absence of the Arabic text of al-Khw's Arithmetic, which has not yet been found, the oldest Latin adaptations from the twelfth century are the only evidence documenting the genesis and the first spreading of a decimal arithmetic that uses nine figures and zero, i.e. the Indian reckoning known in the Middle Ages as algorismus. This paper studies these texts, their content, their sources, and identifies their authors and the milieus in which they were written.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ethics without Principles: Another Possible Ethics—Perspectives from Latin America by Roy H. May JrRamon LuzarragaEthics without Principles: Another Possible Ethics—Perspectives from Latin America Roy H. May Jr. EUGENE, OR: PICKWICK PUBLICATIONS, 2015. 80 PP. $16.00Roy May presents a collection of five essays that critique deontological ethics. He argues that deontology stands outside sociocultural and historical contexts, ignoring concrete human differences and the local histories of diverse (...) human cultures. Therefore, it is a false universal, an otherworldly, legalistic, and ideologically hegemonic construct. Consequently, it provides no space for diverse Latin American experiences and contexts. Such ethics do not liberate marginalized groups precisely because they do not take their concrete lived experiences and contexts into account. May proposes instead a nominalist, contextual, postmodern ethics. He traces the history of this ethic from Ockham, through its development in classical and modern Protestant thought, and finally Latin American liberation theology, Protestant and Catholic. It is a program to generate a dialogue over moral conduct and its significance for human [End Page 215] relationships and the concrete situations and conditions of daily life lived in diverse ways while modeled after the example of Jesus Christ.In the first essay, May proposes a contextual ethic where the lived context of human moral agents includes a reliance on moral experience and wisdom for clues to the best course of moral action. Engaging Dietrich Bonhoeffer, Paul Lehman, and Latin American contextual ethicists, he rejects the idea that formal principles undergird Christian behavior. Contextual ethics is instead based on an obedient response to God's activity in the world, resulting in love of neighbor, building human life, seeking God's will in history, following Jesus's concrete moral example practiced in history, and participating in a Christian community that seeks the Kingdom of God. In the second essay, May sketches a method for an ethics of liberation, arguing how the analysis of concrete situations by moral agents could produce concrete norms of conduct. An ethics of alterity results, where marginalized people are freed from oppression and opened to horizons of new life. The third essay argues that a contextualist ethic must be Christomorphic instead of Christocentric. People practice "creative loyalty" to Jesus's example by engaging the other and his or her needs within one's particular context (34). This activity imitates but does not replicate how Jesus treated people in his context. In the fourth essay, May argues how a contextual ethic enables its practitioners to engage in "moral interrogations" of concrete life experiences and actions from which wisdom is gained (51). He calls for an intercultural ethics whereby diverse peoples in their respective contexts engage in mutual learning and respectful dialogue. The last essay speaks to the result of this dialogue: a polyphonic global discussion among people faithful to God and open to new life.May's exposition of contextual ethics is an excellent summary for people seeking to understand its origins, history, and ideas. Unfortunately, his criticism of deontological ethics causes him to miss a rich vein of thought. Those medieval scholastics who believed in universals knew well that such universals instantiated themselves in a myriad of ways. Lived, concrete, historical experiences serve as portals to the universal norm, which is not so much a bland uniform abstraction as a mosaic where diverse human experiences combine to help us realize that such norms exist. The mistake is made when one thinks her piece of the mosaic is the entire mosaic, which makes deontological ethics vulnerable to the problems May wants to avoid. Moreover, contextual ethics could defeat the intercultural dialogue he seeks precisely because the lack of an agreed objective measure leads to human power struggles over defining the terms of any ethical discussion. [End Page 216]Ramon LuzarragaBenedictine University at MesaCopyright © 2017 Society of Christian Ethics... (shrink)

Review of materials of the 11th International Congress of the German Society for Analytical Philosophy, as well as the latest trends in the development of analytical research.

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)

"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 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, (...) class='Hi'>philosophy, history of science and Latin American studies. (shrink)

THEODORE KISIEL Date of birth: October 30,1930. Place of birth: Brackenridge, Pennsylvania. Date of institution of highest degree: PhD., Duquesne University, 1962. Academic appointments: University of Dayton; Canisius College; Northwestern University; Duquesne University; Northern Illinois University. I first left the university to pursue a career in metallurgical research and nuclear technology. But I soon found myself drawn back to the uni versity to 'round out' an overly specialized education. It was along this path that I was 'waylaid' into philosophy (...) by teachers like H. L. Van Breda and Bernard Boelen. The philosophy department at Duquesne University was then (1958-1962) a veritable "little Louvain," and the Belgian-Dutch connection exposed me to (among other visiting scholars) Jean Ladriere and Joe Kockelmans, who planted the seeds which eventually led me to the hybrid discipline of a hermeneutics of natural science, and prompted me soon after graduation to make the first of numerous extended visits to Belgium and Germany. The endeavor to learn French and German led me to the task of translating the phenomenological literature bearing especially on natural science and on Heidegger. The talk in the sixties was of a "continental divide" in philosophy between Europe and the Anglo-American world. But in designing my courses in the philosophy of science, I naturally gravitated to the works of Hanson, Kuhn, Polanyi and Toulmin without at first fully realizing why I felt such a strong kinship with them, beyond their common anti positivism. (shrink)

Philosophers of religion of the Cracow Circle (1934-1944) are the principal precursors of what is now called the analytic philosophy of religion. The widespread claim that the analytic philosophy of religion was from the beginning an Anglo-American affair is an ill-informed one. It is demonstrable that the enterprise, although not the label "analytic philosophy of religion," appeared in Poland in the 1930’s. Józef Bochenski’s postwar work is a development of the Cracow Circle’s (...) prewar work in the analytic philosophy of religion, or at least of important elements of that earlier work. Bochenski’s approach in his ’Logic of Religion’ is quite original and might still be profitably studied and discussed by philosophers of religion of the analytic persuasion. (shrink)

Analytic philosophy arose in the early decades of the twentieth century, with Bertrand Russell and G. E. Moore leading the way. Although some accounts emphasize the role of logic and language in the origin of analytic philosophy, of equal importance is the theme of perception, sense data, and knowledge, which dominated systematic philosophical discussion in the first two decades of the twentieth century in both Britain and America. This chapter examines work on perception and sense data (...) as well as the external world in the analytic tradition in the first half of the twentieth century. After sketching the situation before and just after 1900, it turns to Moore, Russell, and their interlocutors in the teens and twenties, addresses the American scene, looks to subsequent developments in the 1930s and beyond, and finally considers the fates of sense data and the ‘given’ and of the topic of perception more generally. (shrink)

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)

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)

When contrasted with "Continental" philosophy, analytical philosophy is often called "Anglo-American." Dummett argues that "Anglo-Austrian" would be a more accurate label. By re-examining the similar origins of the two traditions, we can come to understand why they later diverged so widely, and thus take the first step toward reconciliation.