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1

Rodrigues Pinto, Simone, and Erivan Raposo. "Política com paixão. A filosofia da libertação de Enrique Dussel." Revista de Estudos e Pesquisas sobre as Américas 8, no. 2 (2014): 181. http://dx.doi.org/10.21057/repam.v8i2.12610.

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Resumo O presente artigo propõe-se apresentar o pensamento do filósofo Enrique Dussel, autor central da reflexão política em muitos países da hispano-américa, embora pouco discutido no Brasil. Sua insistência em um discurso legitimamente latino-americano faz dele um autor fundamental para entendermos os problemas e as soluções pensadas fora dos grandes Centros, como Europa e Estados Unidos. O enfoque principal será em sua filosofia da libertação e nos desafios lançados para a ciência e sociologia política.Palavras-ChaveFilosofia da libertação, América Latina, ética, política, Dussel.--- AbstractThis article intends to present the thought of the philosopher Enrique Dussel, important author of the political debate in many countries of Hispanic America, though less recognized in Brazil. He seeks a though properly Latin American to reflect on the problems and solutions to the continent, designed outside of major academic centers such as Europe and United States. The main focus will be on his philosophy of liberation and the challenges posed to social and political science. KeywordsPhilosophy of Liberation, Latin America, Ethics, Politics, Dussel ---Resumé: Cet article présente l'oeuvre de Enrique Dussel. Ce philosophe se retrouve au coeur de la réflexion politique des pays hispanophones de l'Amérique latine, mais il est encore peu débatu au Brésil. Son insistance à travailler un discours proprement latino-américain en fait un auteur incontournable pour la compréhension des problèmes et solutions pensés hors des grands centres, tels l'Europe et les États-Unis. L'accent sera mis sur la philosophie de la libération et sur les défis rencontrés par la science et la sociologie politique.Mots-clésPhilosophie de la libération, Amérique latine, éthique, politique, Dussel.
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2

Donoso, Antón. "Latin American Applied Philosophy." Latin American Research Review 27, no. 2 (1992): 237–57. http://dx.doi.org/10.1017/s0023879100016873.

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3

Vásquez R, Miguel E. "Image, power and peripheries: Current perspectives on Latin American studies." Empedocles: European Journal for the Philosophy of Communication 11, no. 2 (2020): 93–103. http://dx.doi.org/10.1386/ejpc_00015_2.

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This is an introduction to the Special Issue of Empedocles European Journal for the Philosophy of Communication focused on Latin American studies. The articles collected here were meticulously selected in light of previous discussions and conferences about Latin America that took place over the past year. The contributors transversally analyse several issues in current Latin American studies, particularly those related to philosophy, art, literature and visual studies. They propose alternative readings of Latin America taking into account its singularity and the way in which traditional categories such as representation, power, modernity or gender, among others, are implicitly and explicitly used and criticized.
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4

PEREDA, CARLOS. "Latin American Philosophy: Some Vices." Journal of Speculative Philosophy 20, no. 3 (2006): 192–203. http://dx.doi.org/10.2307/25670617.

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PEREDA, CARLOS. "Latin American Philosophy: Some Vices." Journal of Speculative Philosophy 20, no. 3 (2006): 192–203. http://dx.doi.org/10.2307/jspecphil.20.3.0192.

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6

Mendieta, Eduardo. "Is There Latin American Philosophy?" Philosophy Today 43, no. 9999 (1999): 50–61. http://dx.doi.org/10.5840/philtoday199943supplement48.

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Pereda, Carlos. "Latin American Philosophy: Some Vices." Journal of Speculative Philosophy 20, no. 3 (2006): 192–203. http://dx.doi.org/10.1353/jsp.2007.0007.

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8

Nuccetelli, Susana. "Is "Latin American Thought" Philosophy?" Metaphilosophy 34, no. 4 (2003): 524–36. http://dx.doi.org/10.1111/1467-9973.00289.

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9

Eduardo Mendieta. "Latin American Philosophy as Metaphilosophy." CR: The New Centennial Review 7, no. 3 (2008): 31–50. http://dx.doi.org/10.1353/ncr.0.0004.

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10

Basmanov, Alexey. "Features of the historical self-identification of the “Philosophy of Liberation”: the role of the intellectual personality." Cuestiones de Filosofía 8, no. 31 (2022): 149–61. http://dx.doi.org/10.19053/01235095.v8.n31.2022.14808.

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This article examines the views of Latin American philosophers on the process of formation of the Latin American subject of history, its characteristic features, as well as the role of the intellectual in this process. The main objective of this paper is to demonstrate the position of the prominent Argentine philosopher A. A. Roig, and to compare his position with the position of another well-known representative of the philosophy of liberation (E. Dussel). In this paper therefore, Roig's works devoted to the philosophical interpretation of the process of formation and development of Latin American national thought are analyzed. It is established that in the writings of this thinker the activity of Latin American people appears as the activity of a single collective subject of history. During the study, we conclude that both philosophers (Roig and Dussel), come to the same idea in different ways: the intellectual identity of the Latin American collective subject of history is based on the history of interaction between the people of Latin America and Europe, unique in its dramatic nature and same for the entire continent. The work uses mainly the historical and bibliographic method, as well as the method of comparative analysis.
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Schutte, Ofelia. "Engaging Latin American Feminisms Today: Methods, Theory, Practice." Hypatia 26, no. 4 (2011): 783–803. http://dx.doi.org/10.1111/j.1527-2001.2011.01200.x.

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This paper articulates a methodological strategy for creating a “conceptual home” whose aim is the enabling and promotion of Latin American feminist philosophy in the context of Latin American feminist theory's concern for the relationship between theory and practice. The author argues that philosophy as a discipline is still too compromised by masculine‐dominant, Anglocentric, and Eurocentric ways of representing knowledge such that discursive and ideological impediments make it difficult to conceive and develop ways of feminist theorizing that arise from an interpellation of the philosopher by the Latin American conditions affecting her social and cultural life. The author offers a fourfold approach to grounding knowledge, based on the principles of pursuing a critical approach to knowledge, a concern for the relationship of theory and practice, an orientation toward progressive political projects of freedom and liberation in the context of Latin American history and politics, and a transformative politics of culture. It is argued that through such specific methodological concerns, Latin American feminist philosophy can attain a distinct identity and stop depending for its articulation on paradigms of knowledge whose premises are not necessarily best attuned to understand the issues it must confront in its sociocultural practice.
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Bussoletti, Denise Marcos, Gomercindo Ghiggi, Hélcio Fernandes Barbosa Júnior, and Leandro Haerter. "Pensamento latino-americano." Diálogos Latinoamericanos 17, no. 25 (2016): 9. http://dx.doi.org/10.7146/dl.v17i25.112903.

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The long history of Latin America domination and exploration by theEuropean powers was accompanied by a struggle and resistance strongprocess, which contributed to the development of an original LatinAmerican thought. Taking Zea (1970), Dussel (1982) and Zimmermann(1987) as main theoretical, especially the philosophy of liberation and thenotion of “nonbeing”, this text discusses the context that made the birth of aLatin American philosophy posible, whose set of ideas sought to understandand to question the Latin America reality, especially in its cultural,economic, political and social dimensions. Thus, questioning the idea oftotality and affirming the Latin American reality specifics, the text identifiesthe valuation of this another thought, of this “native” philosophy, whichhelps us to think about and act from ourselves.
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HURTADO, GUILLERMO. "Two Models of Latin American Philosophy." Journal of Speculative Philosophy 20, no. 3 (2006): 204–13. http://dx.doi.org/10.2307/25670618.

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HURTADO, GUILLERMO. "Two Models of Latin American Philosophy." Journal of Speculative Philosophy 20, no. 3 (2006): 204–13. http://dx.doi.org/10.2307/jspecphil.20.3.0204.

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Hurtado, Guillermo. "Two Models of Latin American Philosophy." Journal of Speculative Philosophy 20, no. 3 (2006): 204–13. http://dx.doi.org/10.1353/jsp.2007.0004.

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Ruíz-Aho, Elena. "Latin American Philosophy at a Crossroads." Human Studies 34, no. 3 (2011): 309–31. http://dx.doi.org/10.1007/s10746-011-9191-z.

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Wright, John R. "Latin American Thought." Teaching Philosophy 26, no. 4 (2003): 394–96. http://dx.doi.org/10.5840/teachphil200326453.

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18

Rafalyuk, Elena E. "Methodological directions of Latin American legal science." RUDN Journal of Law 27, no. 3 (2023): 583–94. http://dx.doi.org/10.22363/2313-2337-2023-27-3-583-594.

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The methodology of legal science in Latin America has common features with the global trends in the development of the methodology of legal research; at the same time, there are features of the development of legal thought and legal understanding that have a cultural and historical nature. The purpose of the study is to consider certain areas of the methodology of Latin American legal science. Philosophical and legal thought in Latin America develops within the framework of jusnaturalism and positivism and various variants of these theories. Latin American legal science is characterized by an appeal to customary Indian law, and its elements are included in the current legal systems of Latin American countries (legal pluralism). In the focus of the Latin American legal doctrine, law appears as a social phenomenon, a cultural phenomenon and part of social philosophy. The development of information technologies, their introduction into lawmaking and legal proceedings, the creation of machine-readable law raises the question of further ways of developing law and legal thought in two areas - technical improvement and traditional reflection on social processes in the humanitarian science.
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Ramirez, Miguel Gualdron. "Two Versions of the Mestizo Model: Toward a Theory of Anti-Blackness in Latin American Thought." Journal of Speculative Philosophy 37, no. 3 (2023): 319–32. http://dx.doi.org/10.5325/jspecphil.37.3.0319.

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ABSTRACT This article offers the first step in an ongoing project of revisiting the foundations of latinidad and lo latinoamericano by focusing on the exclusions enacted by the history of these concepts and the cultural and political identity that comes with them. In conversation with Susana Nuccetelli and Omar Rivera, the author focuses on two emblematic authors in the history of Latin American philosophy (Simón Bolívar and José de Vasconcelos) that are usually read as offering a novel, liberatory conception of the Latin American reality/identity, categorically different from European and Anglo-American conceptions. This common reading of some of the foundational texts on Latin American identity, however, conceals not only the active, textual removal of Blackness in the construction of this identity, but also the literal subtraction of Black bodies, lives, and histories from the Latin American nations and communities. Both of these elements are an explicit part of the philosophical programs of Bolívar and Vasconcelos. The article shows how the thought and political practice of these two authors, celebrated in different ways as foundational of what we understand as Latin America today, exemplify the exclusionary historical demarcation of latinidad.
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Schutte, Ofelia. "Toward an Understanding of Latin American Philosophy." Philosophy Today 31, no. 1 (1987): 21–34. http://dx.doi.org/10.5840/philtoday198731116.

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21

Moulines, C. Ulises. "What is characteristic of Latin American philosophy?" Metascience 19, no. 3 (2010): 457–60. http://dx.doi.org/10.1007/s11016-010-9419-y.

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22

Gordy, Katherine A. "Delimitations of Latin American Philosophy: Beyond Redemption." Philosophy and Global Affairs 3, no. 1 (2023): 158–62. http://dx.doi.org/10.5840/pga2023315.

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23

Wirtz, Fernando. "La cosmotécnica como método: más allá de las geoculturas / Cosmotechnics as Method: Beyond Geocultures." Technophany, A Journal for Philosophy and Technology 1, no. 1 (2021): 8–28. http://dx.doi.org/10.54195/technophany.12593.

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This paper explores the notion of cosmotechnics in the context of the history of Latin American philosophy. Since the nineteenth century, Latin American philosophy has developed through an ongoing confrontation between conceptions of “civilization and barbarism.” This tension in turn has impacted the relationship between Latin American philosophy and technology. Consequently, a certain “absence of technique” is visible as a recurring topos in Latin American philosophies. To overcome this apparent absence, this paper criticizes the notion of mestizaje using Silvia Rivera Cusicanqui’s concept of ch’ixi (‘motley’) as an alternative framework. From this perspective, Guaman Poma de Ayala’s description of colonial violence reveals some hints for deconstructing the idea of “Latin Americanness”, while retaining the notion of cosmotechnics. Thus, this paper goes beyond geocultures and metatechnology by formulating a theory of cosmotechnics that is able to articulate politically antagonistic narratives in terms of technical materiality.
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Nuccetelli, Susana. "Latin American Philosophers: Some Recent Challenges to Their Intellectual Character." Informal Logic 36, no. 2 (2016): 121. http://dx.doi.org/10.22329/il.v36i2.4664.

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For Latin American philosophers, the quality of their own philosophy is a recurrent issue. Why hasn’t it produced any internationally recognized figure, tradition, or movement? Why is it mostly unknown inside and outside Latin America? Although skeptical answers to these questions are not new, they have recently shifted to some critical-thinking competences and dispositions deemed necessary for successful philosophical theorizing. Latin American philosophers are said to lack, for example, originality in problem-solving, problem-making, argumentation, and to some extent, interpretation. Or does the problem arise from their vices of “arrogant reasoning?” On my view, all of these answers are incomplete, and some even self-defeating. Yet they cast some light on complex, critical-thinking virtues and vices that play a significant role in philosophical thinking.
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Hurtado, Guillermo. "Más allá de la modernización y de la autenticidad. Un proyecto de metafilosofía práctica latinoamericana." Theoría. Revista del Colegio de Filosofía, no. 8-9 (December 31, 1999): 61–78. http://dx.doi.org/10.22201/ffyl.16656415p.1999.8-9.221.

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The guiding thread of this paper is that the problem of Latin American philosophy must be considered as a problem of metaphilosophy, i. e. a reflection on the conditions of the practice of philosophy in Latin American countries. The author claims that such practice has been dominated by two models, the model of modernization, and the model of authenticity. In his view, these models do not respond any more to the reality of philosophy in the region. He therefore proposes a new model, the dialogical, as a way to critically build philosophical traditions and communities in Latin American.
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Heyd, Thomas. "Themes in Latin American Environmental Ethics: Community, Resistance and Autonomy." Environmental Values 13, no. 2 (2004): 223–42. http://dx.doi.org/10.1177/096327190401300206.

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This paper seeks to answer the question how environmental ethics is approached in Latin America. I begin by discussing a suitable method for interpreting the question of whether there is a culturally based ethics, given that one may focus either on theory or on actually existing moral practices. Next, I consider some of the possible sources of Latin America's distinctiveness, namely its professional, cultural, and economic-historical particularities, followed by a discussion of the practice and theory of environmental ethics extant in the area. I claim that there is a concrete environmental ethics in Latin America, which can be described by the notions of community, resistance and autonomy, and suggest that this concrete ethic may be assessed both from a culture-internal and from a culture-external point of view. I close by proposing that Latin American environmental ethics may provide illuminating models for appropriate ways of acting in hybrid communities made up of human beings and nature.
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Mora García, José Luis. "Ahora... ¡qué haremos con "nuestra" filosofía!" Theoría. Revista del Colegio de Filosofía, no. 19 (July 1, 2009): 63–78. http://dx.doi.org/10.22201/ffyl.16656415p.2009.19.976.

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This article has two parts; how we have arrived at Latin American Philosophy, why we pursued this question and what the current state of affairs is; in the second part we discuss how we can develop new models to reach a universal philosophy for an intercultural world. At the beginning of the XXI century Latin American Philosophies will be very important in reaching this goal.
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Leff, Enrique. "Latin American Environmental Thinking." Environmental Ethics 34, no. 4 (2012): 431–50. http://dx.doi.org/10.5840/enviroethics201234442.

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Coddou Mc Manus, Alberto. "A critical account of Ius Constitutionale Commune in Latin America: An intellectual map of contemporary Latin American constitutionalism." Global Constitutionalism 11, no. 1 (2021): 110–38. http://dx.doi.org/10.1017/s2045381721000125.

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AbstractIus Constitutionale Commune in Latin America (ICCAL) is an academic endeavour that attempts to provide an account of the original Latin American path of transformative constitutionalism, comprising elements from national, transnational and international legal orders, and where the law is placed at the service of the normative trinity of constitutionalism, namely the rule of law, democracy and human rights. In this regard, ICCAL speaks of an Inter-American law that represents a new legal phenomenon, in a region where constitutionalist ideas have allegedly claimed new traction. In this article, I develop two main critiques that can be deemed challenges for an academic project that is still ‘under construction’, and provide an intellectual map of Latin American constitutionalism that could address these critiques and serve as a roadmap for studying potential Latin American contributions to debates around global constitutionalism.
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Pereira, Diego Bertolo, and Wilson Alves de Paiva. "lipman e a filosofia para crianças: cultivo “do” pensamento ou cultivo de “um” pensamento?" childhood & philosophy 16, no. 36 (2020): 01–27. http://dx.doi.org/10.12957/childphilo.2020.49438.

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This text aims to perform a “fly over” the Philosophy for Children program--created by the philosopher and educator Matthew Lipman-–in order to identify certain philosophical problems that might appear there, one of them being the issue of universality. In response to Lipman’s claims of universality, we try to uncover his underlying ideological position that informs his approach to the concept. To achieve that goal, we return to the program’s beginnings, in order to ask how the idea of Philosophy for Children appeared and how it has developed up to the present moment. We argue that Lipman’s novel proposal to think philosophically with children emerged, in part, as a response to the student movements of 1968--a response, that is, to a specific political context that was marked by strong social and ideological disputes. Finally, we make a comparative analysis of the social and political context that informs Latin American Philosophy, and the extent to which it, also, has been shaped by a pragmatic response to a particular historical moment. The difference between the Anglo-American and the Latin American contexts is here characterized as an obstacle to a certain “universal” logos to which the Lipmanian project is linked. Our analysis is aided by the Discourse of marginalization and barbarism, produced by the Mexican philosopher Leopoldo Zea.
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Centeno-Leyva, Sharon, and Arturo Barrutia Barreto. "Dynamic educational philosophy for learning technology management." Sociología y tecnociencia 13, no. 2 (2023): 118–36. http://dx.doi.org/10.24197/st.2.2023.118-136.

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Notions such as STEAM education, computational thinking, gamification, and the manipulation of ICT (Artificial Intelligence, IoT, augmented reality, 3D printing or virtual reality), have appeared to configure what is known as Education 4.0. Under the Latin American context, and the economic, political, cultural and social situation of the countries that make up this geographical space, it is worth asking: to what extent has Education 4.0 been implemented, or some of its elements, unlike developed countries? Latin American educational systems, despite the global trend that seeks to assimilate the elements of this type of education, reflect a minority of countries possible to be classified as education 4.0, identifying the intelligible relationship between economic development and educational model.
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Manuel Vargas. "Real Philosophy, Metaphilosophy, and Metametaphilosophy: On the Plight of Latin American Philosophy." CR: The New Centennial Review 7, no. 3 (2008): 51–78. http://dx.doi.org/10.1353/ncr.0.0006.

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Carreras, Miguel, Giancarlo Visconti, and Igor Acácio. "The Trump Election and Attitudes toward the United States in Latin America." Public Opinion Quarterly 85, no. 4 (2021): 1092–102. http://dx.doi.org/10.1093/poq/nfab055.

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Abstract Did the election of Donald Trump have an immediate effect on trust in the US government in Latin America? While on the campaign trail, the Republican candidate used strong and derogatory language to describe Latin American countries and people and made policy proposals that could deteriorate US-Latin American relations. However, the effect of the Trump election on attitudes toward the United States might be null or minimal if Latin American citizens have strong priors and/or if they do not pay attention to political information. Therefore, it is not clear whether the 2016 election led to a rapid decline in trust in the US government in Latin America. Leveraging the timing of the field implementation of the 2016 wave of the AmericasBarometer in five Latin American countries, we estimate the effect of the 2016 presidential election on respondents’ attitudes using a regression discontinuity design in time. We find that the election of Trump substantively decreased respondents’ trust in the US government.
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Valadez, Jorge, and Marcelo Dascal. "Cultural Relativism and Philosophy: North and Latin American Perspectives." Philosophy East and West 44, no. 1 (1994): 177. http://dx.doi.org/10.2307/1399812.

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35

Benavides, O. Hugo. "Returning to the Source: Social Archaeology as Latin American Philosophy." Latin American Antiquity 12, no. 4 (2001): 355–70. http://dx.doi.org/10.2307/972084.

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The following article proposes reconsidering the social archaeology paradigm as a worthwhile school of thought within Latin American philosophy. Rather than critiquing social archaeology for its supposed methodological limitations, I argue that this Latin American approach has already had an enormous contribution to the anthropological and political thought of the region. Instead of assuming that archaeology is a neutral enterprise, social archaeologists and others influenced by their ideas have already carried out important interdisciplinary and socially relevant research in the historical understanding of the past. Archaeological sites such as those of Cochasquí and Agua Blanca (among others) in Ecuador have benefitted significantly from a more refined political analysis of their histories than those routinely carried out in the positivistic paradigm of the United States. Finally, social archaeology also points to a much needed and useful link between the committed assessment of the continent"s past with the varied and important political transformation essential for the future well being of Latin America’s people.
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Kamman, W. "U.S.-Latin American Relations." OAH Magazine of History 7, no. 2 (1992): 21–25. http://dx.doi.org/10.1093/maghis/7.2.21.

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Cabral, Regis. "The Latin American Nuclear Debate." Science & Technology Studies 4, no. 1 (1991): 53–60. http://dx.doi.org/10.23987/sts.55036.

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Taub, Emmanuel. "JEWISH PHILOSOPHY AND EDUCATION: THINKING ARGENTINA’S DIASPORA FROM THE THEOLOGY OF FRANZ ROZENZWEIG." RELIGION AND POLITICS IN LATIN AMERICA 9, no. 1 (2015): 53–66. http://dx.doi.org/10.54561/prj0901053t.

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Latin American Jewish philosophy requires us to rethink the categories of Philosophy and Judaism. In order to articulate these two dimensions it is necessary to understand that Jewish philosophy must start from the attributes of the Jewish tradition. The matter of the education and Jewishness comes from the beginning of Judaism. Throughout the Twentieth Century, the Diaspora in Modern States acquired its peculiarities in relation to these two dimensions, education and Jewishness. Both aspects have been developed in the work of Franz Rosenzweig, one the most important Jewish philosophers of the century. The main goal of this paper is to rethink the core of Rosenzweig’s thought and his dialogues with Martin Buber and Hermann Cohen. Therefore, we will be able to explain the diaspora’s peculiarities in relation to Jewish identity and education in Latin America, especially in Argentina.
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Vallega, Alejandro A. "Exordio: Towards a Hermeneutics of Liberation." Research in Phenomenology 49, no. 2 (2019): 207–27. http://dx.doi.org/10.1163/15691640-12341419.

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Abstract Liberatory thought in Latin American philosophy leads to the question of the reinterpretation of historical time consciousness. In the following pages I first introduce the challenge as articulated out of Latin American thought, particularly with reference to Enrique Dussel and Aníbal Quijano, and then I develop a reinterpretation of historical time consciousness in its happening as understood through Hans-Georg Gadamer’s discussion of effected historical consciousness (Wirkungsgeschichtliches Bewußtsein) in Truth and Method. As already marked by this trajectory, this essay is not comparative, but, through a dialogue with these thinkers, seeks to rethink the temporalizing-historical movement that is historical consciousness as a possible path to engaging in and understanding liberatory philosophy.
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Bruna Castro, Carolina, Pamela Soto García, and Braulio Rojas Castro. "Trazas para una filosofía política latinoamericana : Marianela Chaui, Osvaldo Fernández y Bolívar Echeverría frente a la recepción crítica del marxismo." Rivista Italiana di Filosofia Politica, no. 4 (August 5, 2023): 157–77. http://dx.doi.org/10.36253/rifp-2079.

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The aim of this paper is to propose that the common horizon of the reflections of political philosophy in Latin America is the debate that has taken place to defend liberalism or go against it. The background of this is the reference to the social collective forms. In this context, Marxism has tried to respond from heterodox visions that recover the Latin American experience. We have focused this debate on three authors, Chauí, Fernández and Echeverría, who do not exhaust the problem but keep open the paths that enhance the local experience.
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Junior, Nilo Ribeiro. "DISENCHANTING THE THEOLOGY OF CHRISTIANITY: THINKING GOD OTHERWISE AND ENDING THE MAGIC OF GREEK WISDON." Perspectiva Teológica 52, no. 1 (2020): 163. http://dx.doi.org/10.20911/21768757v52n1p163/2020.

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The research aims to reconstruct the expressive contribution of the philosophy of otherness to (re) thinking the status of Christian theology in Latin American lands, as well as the disenchantment of that kind of philosophy. First, it is about evoking the contribution of the wisdom of Love to think Christian theology otherwise in light of a broader background that re-establish the relationship between Judaism and Christianity. Secondly, we intend to explain the impact of the Levinasian approach on the problem of God and its developments in our continent from a theological point of view. Without denying that theology has a discursive character, it is a matter of retaking what the Lithuanian-Frenchman philosopher evokes about the service to the love of the wisdom of love. And by way of conclusion, it is intended to propose some brief notes about the urgency of a poststructuralist turn of Latin American theology in function of the centrality of ethics and their respective languages in the manner of a Canticle of the Canticles.
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Vázquez, Maikel Leyva, and Florentin Smarandache. "Integrating Contradictory Perspectives in Latin American Philosophy: A MultiAlism Approach." Neutrosophic Optimization and Intelligent Systems 3 (April 19, 2024): 1–7. http://dx.doi.org/10.61356/j.nois.2024.3226.

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This study explores the integration of indigenous philosophies and postcolonial modernist theories within the framework of MultiAlism, highlighting the potential for dialogue and synthesis between these diverse philosophical traditions in Latin America. MultiAlism, a concept developed by Florentin Smarandache, is utilized to bridge the gaps and contradictions between these systems by focusing on areas of neutrality such as cultural diversity and power structure critiques. The research emphasizes the importance of incorporating both ancestral wisdom and modern critiques to foster a deeper understanding and appreciation of Latin America’s rich philosophical heritage. This integrative approach offers practical insights for developing inclusive policies and advancing social justice efforts within the region. Looking ahead, the potential expansion of MultiAlism’s application to other global contexts suggests its broader relevance for addressing contemporary challenges through a flexible and holistic philosophical approach.
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43

Prisco, Carlos Augusto Di. "XI Latin American Symposium on Mathematical Logic." Bulletin of Symbolic Logic 5, no. 4 (1999): 495–524. http://dx.doi.org/10.2307/421122.

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44

Massano, Paula. "Philosophy and History of Latin American Ideas in Arturo Roig." Educación, Lenguaje y Sociedad 18, no. 18 (2021): 1–22. http://dx.doi.org/10.19137/els-2020-181808.

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45

J. M. Garrido. "The Desire to Think: A Note on Latin American Philosophy." CR: The New Centennial Review 7, no. 3 (2008): 21–30. http://dx.doi.org/10.1353/ncr.0.0002.

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46

Mendoza, Breny, and Daniela Paredes Grijalva. "The Epistemology of the South, Coloniality of Gender, and Latin American Feminism." Hypatia 37, no. 3 (2022): 510–22. http://dx.doi.org/10.1017/hyp.2022.26.

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AbstractThis article provides a Latin American feminist critique of early decolonial theories focusing on the work of Aníbal Quijano and Enrique Dussel. Although decolonial theorists refer to Chicana feminist scholarship in their work, the work of Latin American feminists is ignored. However, the author argues that Chicana feminist theory cannot stand in for Latin American feminist theory because “lo latinoamericano” gets lost in translation. Latin American feminists must do their own theoretical work. Central to the critique of the use of gender in decolonial theory is an analysis of the social pacts among white capitalists and white working-class men that not only exclude white women but make citizenship and democracy impossible for men and women of color in the metropolis as well as in the colony. By revealing the nexus between gender, race, and democracy, not only is the coloniality of gender apparent, but also the coloniality of democracy.
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47

Andersen, Astrid Nonbo. "Frigørelsesfilosofi – Interview med Enrique Dussel." Slagmark - Tidsskrift for idéhistorie, no. 59 (March 9, 2018): 131–43. http://dx.doi.org/10.7146/sl.v0i59.104737.

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Enrique Dussel is one of the most prominent Latin American thinkers and a founding father of the Philosophy of Liberation. Dussel is known for his long political engagement in Latin American Politics and for his harsh critique of Western hegemony on the global stage – both the political and the philosophical. In this interview with Dussel these themes are discussed as well as some of Dussel’s own notions, such as pluriversality and transmodernity.
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48

Wenhong, Xu. "Policy Coordination between China and Latin American Countries under the Framework of the Belt and Road Initiative." Outlines of global transformations: politics, economics, law 12, no. 3 (2019): 129–50. http://dx.doi.org/10.23932/2542-0240-2019-12-3-129-150.

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Latin American countries were not a part of the earlier draft of the route map of China’s Belt and Road initiative. Through efforts of both sides, starting from the Belt and Road Forum for International Cooperation in May 2017, Latin America has become an indispensable and important participant of the ‘Belt and Road’ initiative. In view of the differences in history and objective circumstances between China and Latin America in terms of histories, cultures, current economic states and development needs etc., policy coordination plays a fundamental role in the China-Latin America cooperation under the framework of the Belt and Road initiative. This article explores the four aspects of policy coordination in the BRI context, namely historical background, philosophy, principle and objective. The article notes that the weight of the US, EU and Japan in the global economy is decreasing, and the number of contradictions in the national economies of these countries, on the contrary, is growing. At the same time, the aggregate economic weight of developing countries is increasing. This new paradigm of development of the world economy gives a chance to developing countries, namely China and Latin America, to deepen economic cooperation. China has already become the second largest trading partner and the third largest source of investment for Latin American countries. China also proposes a solution based on its own Chinese experience, which will allow countries from Latin America to further accelerate their economic growth through infrastructure cooperation within the framework of the Belt and Road Initiative. The basic principles of such cooperation are win-win cooperation, shared growth through discussion and collaboration and the essence of policy coordination, etc. It is believed that, on the premise of a high degree of consensus achieved through policy coordination, both China and Latin America will achieve sustainable and efficient cooperation and development under the framework of the Belt and Road initiative.
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Treacy, Mary Jane. "Double Binds: Latin American Women's Prison Memories." Hypatia 11, no. 4 (1996): 130–45. http://dx.doi.org/10.1111/j.1527-2001.1996.tb01040.x.

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Scant attention given to gender in Latin American prison experiences implies that men and women suffer similarly and react according to their shared beliefs. This essay explores the prison memoirs of four Latin American women. Each account uses a standardized prison narrative adjusted to suit the narrator's own purpose and hints at how sexuality and motherhood, which shape women's experiences in prison, have been removed from sight.
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Ermolieva, E. G. "Higher Education of Latin America in the Trajectory of International Student Mobility." Vysshee Obrazovanie v Rossii = Higher Education in Russia 32, no. 12 (2023): 120–37. http://dx.doi.org/10.31992/0869-3617-2023-32-12-120-137.

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Latin America and Caribbean Region (LAC), with a student enrollment about 30 million, has its own space in the global inter-university exchange. And the article aims to observe current trends and specific features of the internationalization of LAC higher education systems. The author analyzes different models of interaction of the region, firstly, with the countries of the global “North”, secondly, in the “South-South” format, and in a trilateral model – “North-South-South”. Also, the article studies some versions of intraregional cooperation in South America, as well as the Network university consortium (BRICS as example). The research exposes a new trend, the participation of LAC countries in the virtual student mobility, which has become a “new normal” during the pandemic period and has retained its significance at the present time. A special place is given to Russian-Latin American cooperation which has a long history. Additionally, the opportunities and difficulties of this bi-regional partnership in the higher education sphere at the present time are analyzed.Despite the fact that the Latin American region lies somewhat away from the main routes of global interuniversity exchange, it is gradually increasing its share in the flow of mobile students by active participation in triangle formats. Simultaneously, the region develops new options for intra-regional cooperation to increase the competitiveness of Latin American universities in the international education market.
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