Relevant bibliographies by topics / Philosophy, Spanish-American

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Philosophy, Spanish-American'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 January 2023

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Journal articles on the topic "Philosophy, Spanish-American"

1

Fletcher, Marvin, Anne Cipriano Venzon, and Joseph G. Dawson III. "The Spanish-American War: An Annotated Bibliography." Journal of American History 79, no. 4 (1993): 1733. http://dx.doi.org/10.2307/2080393.

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Cooper, Jerry M., and G. J. A. O'Toole. "The Spanish War: An American Epic--1898." Journal of American History 71, no. 4 (1985): 875. http://dx.doi.org/10.2307/1888545.

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Rotundo, E. Anthony, Kristin L. Hoganson, and Dana D. Nelson. "Fighting for American Manhood: How Gender Politics Provoked the Spanish- American and Philippine-American and Philippine-American Wars." Journal of American History 86, no. 4 (2000): 1817. http://dx.doi.org/10.2307/2567670.

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Friedman, Edward H., and Paul Julian Smith. "The Body Hispanic: Gender and Sexuality in Spanish and Spanish American Literature." South Central Review 8, no. 4 (1991): 115. http://dx.doi.org/10.2307/3189641.

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Dobson, John M., and Hugh Purcell. "Destiny of Empires: The Spanish-American War of 1898." Journal of American History 86, no. 3 (1999): 1424. http://dx.doi.org/10.2307/2568732.

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Offner, John L., Sylvia L. Hilton, and Steve J. S. Ickringill. "European Perceptions of the Spanish-American War of 1898." Journal of American History 88, no. 1 (2001): 229. http://dx.doi.org/10.2307/2674991.

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Bollet, Alfred J. "Military Medicine in the Spanish-American War." Perspectives in Biology and Medicine 48, no. 2 (2005): 293–300. http://dx.doi.org/10.1353/pbm.2005.0049.

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Niles, Susan A., and David Hurst Thomas. "Columbian Consequences. III. The Spanish Borderlands in Pan-American Perspective." Journal of Interdisciplinary History 23, no. 2 (1992): 388. http://dx.doi.org/10.2307/205323.

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Offner, John L., and James C. Bradford. "Crucible of Empire: The Spanish-American War & Its Aftermath." Journal of American History 81, no. 4 (1995): 1766. http://dx.doi.org/10.2307/2081775.

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Woodward, Ralph Lee, Jacques A. Barbier, and Allan J. Kuethe. "The North American Role in the Spanish Imperial Economy, 1760-1819." Journal of American History 72, no. 2 (1985): 395. http://dx.doi.org/10.2307/1903399.

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Dissertations / Theses on the topic "Philosophy, Spanish-American"

1

Icleanu, Constantin C. "A CASE FOR EMPATHY: IMMIGRATION IN SPANISH CONTEMPORARY MEDIA, MUSIC, FILM, AND NOVELS." UKnowledge, 2017. http://uknowledge.uky.edu/hisp_etds/33.

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This dissertation analyzes the representations of immigrants from North Africa, Latin America, and Eastern Europe in Spain. As engaged scholarship, it seeks to better the portrayal of immigrants in the mass media through the study of literature, film, and music about immigration spanning from the year 2000 to 2016. Because misconceptions continue to propagate in the media, this dissertation works to counteract anti-immigrant, xenophobic representations as well as balance out overly positive and orientalized portrayal of immigrants with a call to recognize immigrants as human beings who deserve
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Books on the topic "Philosophy, Spanish-American"

1

Nicol, Eduardo. El problema de la filosofía hispánica. Espuela de Plata Ediciones, 2008.

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Gaos, José. El pensamiento hispanoamericano: Antología del pensamiento de lengua española en la edad contemporánea. Universidad Nacional Autónoma de México, Coordinación de Humanidades, 1993.

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Seminario de Historia de la Filosofía Española e Iberoamericana (8th 1992 Salamanca, Spain). Mundo hispánico, nuevo mundo, visión filosófica: Actas del VIII Seminario de Historia de la Filosofía Española e Iberoamericana, Salamanca, del 28 de septiembre al 2 de octubre de 1992. Ediciones Universidad de Salamanca, 1995.

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Seminario, de Historia de la Filosofía Española e. Iberoamericana (8th 1992 Salamanca Spain). Mundo hispánico, nuevo mundo, visión filosófica: Actas del VIII Seminario de Historia de la Filosofía Española e Iberoamericana, Salamanca, del 28 de septiembre al 2 de octubre de 1992. Ediciones Universidad de Salamanca, 1995.

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El legado filosófico español e hispanoamericano del siglo XX. Cátedra, 2009.

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6

Argote, Germán Marquínez. Sobre filosofía española y latinoamericana. Universidad Santo Tomás, Facultad de Filosofía, Centro de Investigaciones, 1987.

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Zambrano, María. El sueño creador. Ediciones Turner, 1986.

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Biagini, Hugo E. (Hugo Edgardo) and Petit María Angélica, eds. Escritos trashumantes: Trabajos dispersos sobre filosofía de América Latina y España. Linardi y Risso, 2009.

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Diccionario de filosofía latinoamericana. Universidad Autónoma del Estado de México, 2000.

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10

The American, French, Haitian, and Spanish American revolutions, 1775-1825: Social or political? 2nd ed. Kendall/Hunt Publishing Co., 2010.

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Book chapters on the topic "Philosophy, Spanish-American"

1

Peña Borrero, Margarita M. "Science, Technology, and Society Education in the Latin American Context." In Philosophy of Technology in Spanish Speaking Countries. Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1892-7_22.

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Robinett, Jane. "The Moral Vision of Technology in Contemporary Latin American Fiction." In Philosophy of Technology in Spanish Speaking Countries. Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1892-7_23.

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Sutz, Judith. "The Social Implications of Information Technologies: A Latin American Perspective." In Philosophy of Technology in Spanish Speaking Countries. Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1892-7_24.

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Clark, David S. "The Modern Development: 1900–1945." In American Comparative Law. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780195369922.003.0006.

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Abstract Sustained scholarly comparative law activities coincided with the establishment of scientific research at leading American law schools. Chapter 6 reviews the new field of comparative juristic inquiry that emerged from both idealistic and practical concerns. Jurists drew from history, social science, and traditional legal sources to provide new perspectives. Woodrow Wilson was a prominent legal comparatist. Following the 1898 Spanish-American War, the peace treaty ceded sovereignty over the Philippines to the United States, which took a course of indirect and consensual engagement. A few jurists knowledgeable in the civil law worked with American institutions and government to support foreign legal reform, including in China after it became a republic in 1912. Organized American comparative law began in earnest with the 1904 St. Louis Universal Congress of Lawyers and Jurists. The American Bar Association created the Comparative Law Bureau in 1907, with annual meetings and a Bulletin. Comparatists developed teaching materials, set up graduate programs, and supported expanded comparative law libraries. In 1925, bureau members established the American Foreign Law Association. They also took a leading role in forming the International Academy of Comparative Law, with Roscoe Pound and John Wigmore as active members. German-American juristic relations in the 1930s were complicated with the rise of Nazis in Germany and anti-Semitism in American universities. However, several U.S. law schools accepted émigré legal scholars much to their mutual benefit, while a few Catholic-affiliated university law schools and philosophy and government departments took in those who revived an interest in natural law jurisprudence.
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"Lucretius in the Spanish American Enlightenment." In Lucretius Poet and Philosopher. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110673487-016.

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Penry, S. Elizabeth. "A Lettered Revolution." In The People Are King. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780195161601.003.0009.

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In 1780 the comunero political philosophy of popular sovereignty spread across the viceroyalties of Peru and Rio de la Plata, leading to popular uprisings beginning in indigenous towns, led by cabildo members whose first targets were caciques. Comuneros from different towns, realizing their common goals, joined together, exchanging ideas at multi-town saints’ festivals, and through the mails in rebels’ holographic letters, signed “común.” Caciques fought alongside Spaniards to help defeat the comuneros and claimed royal rewards for their efforts. Some comuneros supported the idea of an Inca as a legitimate American king, while maintaining their ideas of town-based self-rule. A few Creoles joined the fight in order to drive out peninsular Spaniards. Misinterpreting the town-based dynamics of this revolutionary moment, official accounts by Spanish bureaucrats emphasized the leadership of Tupac Amaru, or Tupac Catari, or Tomás Catari, and blamed fiscal abuse from corrupt priests, corregidores, or caciques as the cause.
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Gleason, Philip. "The Intellectual Context." In Contending with Modernity. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195098280.003.0011.

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Central to the intellectual revival that dominated Catholic higher education between World War I and the Second Vatican Council was the recovery of Scholastic philosophy and theology, particularly that of St. Thomas Aquinas. The “Scholastic Revival,” as it was called, began in the middle decades of the nineteenth century and was officially endorsed by Pope Leo XIII in 1879. Although its influence was felt earlier, especially in seminaries, it did not affect American Catholic higher education in a really pervasive way until the 1920s. By the end of that decade, however, Neoscholasticism had become a “school philosophy” that served for Catholic colleges very much the same functions that Scottish common sense philosophy and Baconianism served for Protestant colleges in the first half of the nineteenth century. To understand how this came about, we must review the earlier phases of the revival and highlight the main features of Neoscholasticism as a system of thought, before attempting to link its popularization with other events and movements of the 1920s. The term Scholasticism refers broadly to the teaching and method of the “schoolmen,” that is, the philosophers and theologians who propounded their views at the medieval universities, especially at the University of Paris. St. Thomas Aquinas (1225-74) is generally regarded as the outstanding figure among the Scholastics, and the revival of the nineteenth century aimed primarily at recovering his ideas and drawing upon them to establish Catholic teaching on a solid intellectual foundation. This effort involved a process of gradual clarification because the full richness of Thomas’s thought emerged only in the course of the historical investigations set off by the revival. The same is true of its relation to the thinking of other schoolmen and of later commentators, especially post-Reformation Scholastics like the Spanish Jesuit Francisco Suarez, who died in 1617. The virtually interchangeable use of the terms “Neothomism” and “Neoscholasticism” reflected the ambiguity that persisted well into the twentieth century as to the precise relationship between the thought of St. Thomas himself and that of the larger school of which he was the acknowledged master.
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Keller, Morton, and Phyllis Keller. "The Professional Schools." In Making Harvard Modern. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195144574.003.0017.

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Meritocracy flourished most luxuriantly in Harvard’s professional schools. The Big Four—the Graduate School of Arts and Sciences and the Schools of Law, Medicine, and Business—threw off the constraints of lack of money and student cutbacks imposed by World War II. The smaller professional schools—Public Health and Dentistry, Education, Divinity, Design—shared in the good times, though their old problems of scarce resources and conflicted missions continued to bedevil them. The major alteration in the Harvard postgraduate scene was the establishment of the Kennedy School of Government. By the time Derek Bok—as well disposed to the Kennedy School as Conant was to Education and Pusey to Divinity—became president in 1971, this new boy on the Harvard professional school block was well situated to capitalize on his good favor. The Graduate School of Arts and Sciences remained, as in the past, rich in renown, poor in fund-raising and administrative autonomy. Between 1952 and 1962, fewer than 5 percent of GSAS alumni donated a total of about $60,000; during the early sixties giving went down to $3,000 a year. Its dean had little or no budgetary or curricular control; its faculty, curriculum, and student admissions were in the hands of the departments. In 1954 Overseer/Judge Charles Wyzanski grandly proposed that admissions to the Graduate School be sharply cut back. The reduction, he thought, would free up the faculty for more creative thought, improve undergraduate education, and upgrade the level of the graduate student body. But the post–Korean War expansion of American higher education led to boom years for the Graduate School. In 1961, 190 male and 60 female Woodrow Wilson Foundation Fellows, more than a quarter of the national total, chose to go to Harvard or Radcliffe; 80 of 172 National Science Foundation grantees wanted to go to Harvard. A 1969 rating of the nation’s graduate programs gave Harvard Chemistry a perfect 5, Mathematics 4.9, Physics, Biochemistry, Molecular Biology, History, and Classics 4.8, Art History and Sociology 4.7, English and Spanish 4.6, Philosophy and Government 4.5. Impressive enough, all in all, to sustain the faculty’s elevated impression of itself. But in the late sixties the Graduate School bubble deflated. Government aid, foundation fellowships, and college jobs declined; student disaffection grew.
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Lamas, Carmen E. "Félix Varela’s Hemispheric Interventions." In The Latino Continuum and the Nineteenth-Century Americas. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198871484.003.0002.

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This chapter recovers the transnational and hemispheric interests and influences of the Catholic priest Félix Varela (1788–1853), who lived for almost thirty years in the US and was nicknamed the “Father of the Irish” during his lifetime. It challenges the fractured reading of Varela’s archive in the scholarly literature, where he is normally studied only as an influential Cuban philosopher, his impact on US history having passed almost without note, and fills this lacuna by illustrating the manner in which Varela played a key role in the Protestant-Catholic debates of the 1830s–1840s and in the secularization of the public school system of New York City. Varela’s religious-ethical works Cartas a Elpidio (1835, 1838) demonstrate how these debates facilitated the emergence of minority politics in the US and the important role of Latina/os to that emergence. Nowhere is this more evident than in Varela’s annotated translation of Thomas Jefferson’s Manual of Parliamentary Practice, which exhibits a hemispheric reach and significance. It was intended for Spanish-speaking residents of the US, for readers in the nascent republics of Latin America and in colonial Cuba. An examination of Varela’s US archive, beyond his supposed authorship of Jicoténcatl (1826), locates Varela, on a Latino Continuum that reveals these early Latina/o writers as cultural actors shaping the very foundation of US history while also engaging broader ideas in Latin American political and cultural life. It thereby fundamentally challenges contemporary scholars to rethink the still existing divides between American, Latin American, Cuban, and Latinx studies.
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