“Latin American Positivism: Theory and Practice” is unique in that the work examines this subject from a multi-disciplinary prospect. The philosophy contributors examine the doctrines of Latin American positivism as they evolved during the nineteenth century while the historians study the interplay between the philosophy and the larger society.

A durable question in Latin American thought is whether it could amount to a characteristically Latin American philosophy. I argue that, if, as is now widely conceded, there is a role for philosophical analysis in thinking about problems that arise in applied subjects, such as bioethics, environmental ethics, and feminism, then why not also in Latin American thought? After all, the focus of Hispanic thinkers has often been upon the issues that arise in their (...) own experiences of the world, and they make up a diverse group of peoples related by very idiosyncratic ethnic and historical connections. I believe that, given some appropriate criteria, the existing corpus of works by Latin American thinkers constitutes a distinctive philosophy. (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, philosophy, (...) history of science and Latin American studies. (shrink)

Resumen El configuracionismo latinoamericano es la propuesta consumada en la obra tardía del sociólogo mexicano Enrique de la Garza Toledo. Este artículo propone una aproximación genealógica y arqueológica de esta perspectiva en tres campos convergentes. En primer lugar, como teoría social que propone la categoría de subjetividad como mediación entre estructura y acción. En segundo lugar, como una epistemología constructivista con implicancias metodológicas para la investigación social. Y, finalmente, como una corriente en el campo de la sociología del trabajo que (...) ha devenido en los nuevos estudios laborales latinoamericanos. El artículo propone, además, momentos de tensión y líneas de prospectiva a partir del desarrollo teórico, epistemológico, metodológico y de los estudios empíricos promovidos por De la Garza. Abstract Latin American configurationism is the proposal developed in the late work of Mexican sociologist Enrique de la Garza Toledo. This article proposes a genealogical and archaeological approach to this perspective in three convergent fields. First, as a social theory that proposes the category of subjectivity as a mediation between structure and action. Secondly, as a constructivist epistemology with methodological implications for social research. And finally, as a school in the field of the sociology of work that has resulted in the new Latin American labour studies. The article also proposes moments of tension and lines of prospective based on the theoretical, epistemological and methodological development and the empirical studies promoted by De la Garza. (shrink)

This study aims to explore the impact of migration as a central event in personal identity, spirituality and religiousness on subjective well-being. The sample was composed of 204 Latin American immigrants living in Israel, with ages ranging from 18 to 80 years (M = 48.76; SD = 15.36) across both sexes (Men = 34.8%; Women = 65.2%). The results show that, when analyzing the effects on Subjective Well-Being (SWB), Positive and Negative Affect, Centrality of Event, Religious Crisis and (...) Spiritual Transcendence present as the most relevant explanatory variables within the models. However, contrary to expectation, the present study identifies positive associations between the centrality of migration and SWB. Motivations for emigration should be explored in further studies as they could be mediating the relationship between centrality of events and subjective well-being. (shrink)

En el apartado Noche 3 de Umbral, Juan Emar se vale de la estrategia de la hibridez genérica al construir una novela-drama que resignifica aportes de la vanguardia metaficcional. Nuestra hipótesis es que mediante la “refuncionalización paródica” (Hutcheon) de la diferencia conceptual entre historia y ficción se despliega una poética vanguardista que acoge el simultaneísmo temporal y espacial. Se trabaja con el enfoque postestructuralista foucaultiano que distingue entre una Historia Global, el metarrelato moderno y una Historia General; la que estudia (...) las discontinuidades en las series temporales. En efecto, la poética de la simultaneidad es en la narrativa emariana un mecanismo dislocador de una serie de oposiciones binarias de la episteme moderna: obra dramática v/s representación teatral, espacio escénico v/s sala de espectadores, autor v/s obra, pasado v/s futuro, arte v/s vida, entre otros. Emar despliega así en forma magistral una propuesta vanguardista que da cuenta de la heterogeneidad de tradiciones culturales como impronta de escritura de un sujeto latinoamericano. In paragraph Night 3 of his novella Umbral, Juan Emar utilices hybridism as a generic strategy in the construction of a novella-drama that assign new meanings to the contributions of the metafictional Avant Garde. Our hipothesis is that throught a “parodic refunctionalization” of the distinction between history and fiction is conveying an Avant Garde poetics that promote the spatial and temporal simultaneity. We work with the foucaultian postestructuralism focus which make a distinction between Global History; the modern metanarrative and a General History; that studies the discontinuities in temporals series. The simultaneity poetic’s is in their narrative a mechanism that dislodges a series of binary oppositions as: dramatic work vs. theatrical representation, scenic space vs auditorium, author vs. work, past vs. future, art vs. life, among others. Emar deploys in a masterly way, his Avant Garde proposal of the heterogeneity of cultural traditions as writing impronta of a Latin-American subject. (shrink)

Resumen: El presente ensayo se propone leer desde el concepto de urgencia, algunas de las reescrituras de Antígona en Latinoamérica que se han configurado en torno a procesos de violencia y desapariciones forzadas. Constata, asimismo, la vigencia de la tragedia de Sófocles que se reinventa en la escena contemporánea, bajo la forma de dispositivos capaces de una afectación política tejida como poéticas de la sensibilidad. La urgencia se presenta como impulso creador que los dispositivos elaboran como acontecimiento teatral y aparece (...) no como premura si no como un espacio para la acción, el que no está sujeto a la concepción racional o productiva del tiempo.: This essay aims to read from the concept of urgency, some of the rewrites of Antigone in Latin America that have been configured around processes of violence and forced disappearances. It also confirms the current relevance of the tragedy of Sophocles that is reinvented in the contemporary scene, in the form of devices capable of reaching a political dimension through a poetic of sensitivity. The urgency is presented as a creative impulse that the devices elaborate as a theatrical event and appears not as a rush but as a space for action, which is not subject to the rational or productive conception of time. (shrink)

Resumen El artículo se sitúa ante los nuevos contextos que los jóvenes viven en América Latina, especialmente, considerando las estructuras de corrupción ante lo cual los jóvenes son más vulnerables por su condición de búsqueda de espacios de desarrollo y crecimiento social. Esta situación, plantea nuevos retos para la Pastoral Juvenil latinoamericana teniendo en cuenta que la misma institución eclesial no ha estado ajena a situaciones de corrupción. A través de un análisis documental, desde las Escrituras, pasando por cuatro de (...) las Conferencias Episcopales Latinoamericanas, el artículo pretende desarrollar la tensión entre jóvenes, sociedad y pastoral juvenil, para finalmente presentar una propuesta que se fundamenta en un proceso juvenil de cinco décadas que transita desde una pastoral liberadora a una pastoral regeneradora, donde los sujetos jóvenes rotos buscan renacer en nuestra América Latina.s The article is set against the new contexts that young people live in Latin America, especially considering the structures of corruption lo which young people are more vulnerable because oj their search for spaces of development and social growth. This situation poses new challenges for Latin American Youth Ministry bearing in mind that the Church institution itself has not been unaware of situations of corruption. Through a documentary analysis, from the Scriptures, through four of the Latin American Episcopal Conferences, the article aims to develop the tension between young people, socieíy and youth pastoral, lo finally present a proposal thal is based on a youth process of five decades that It goes from a liberating pastoral to a regenerative pasloral, where the broken young subjects seek to be reborn in our Latin America. (shrink)

This book presents some of the challenges bioethics in Latin America faces today. It considers them through the lenses of vulnerable populations, those incapable of protecting their own interests, such as the illiterate, women in societies disrespectful of their reproductive rights, and research subjects in contexts where resources are scarce.

ABSTRACT The question of non-Western difference has come to feature prominently across the field of comparative rhetoric, where it is often presupposed that an irreducible difference separates Western from non-Western rhetorical and cultural production. It is on the basis of this presupposition that critics have established a politics of comparative inquiry, whereby restituting the pure consciousness of a non-Western subaltern subject is understood to subvert the hegemony of Western thought. But what exactly is the nature of this difference? In (...) this article I examine the recent turn toward Latin America in the field of comparative rhetoric to argue that this presupposition serves as a constitutive topos—that the object of Latin America is invented rhetorically in the very act of comparative inquiry—and that this presupposition yields a political impasse that the field has yet to think through. Drawing on recent work in Latin American studies, I argue for a rearticulated notion of subalternity as a methodological approach for dealing with this impasse. (shrink)

The historical stages through which Latin American society has passed are at least four: the first, dominated by a particular sort of ethic I have termed the “ethic of the gift;” then the period of conquest, in which the prevalent ethic was one of war and subjection by force, which I call the “ethic of despotism;” followed by the colonial age, in which a new ethical model of “paternalism” emerged; and finally the stage of the “ethic of autonomy,” (...) which began with the independence movements of the 18th and 19th centuries and is far from ended. Independence was won by the criollos from European domination with very little participation by the Indian population. The latter was left out of the democratic process and saw itself relegated to a worse situation than in the centuries of colonial rule, for it was no longer protected by the paternalism of the Laws of the Indies of 1542. This is the reason for the division of the Latin American society of the last century into two quite different social strata: one bourgeois, which has assimilated the liberal revolution, and enjoys a health care quite similar to that available in any other Western country and hence faces the same bioethical problems as any developed Western society; the other a very poor stratum, without any economic or social power and hence unable to exercise its civil rights, such as the rights to life and to humane treatment. In this population sector, which is numerically the larger, the major bioethical problems are those of justice and the distribution of scarce resources. The study of Latin American medical ethics can earn for these subjects, whose deplorable condition has been essentially ignored in the bioethics of the first-world countries, the importance they merit. (shrink)

This book offers a first rate selection of academic articles on Latin American bioethics. It covers different issues, such as vulnerability, abortion, biomedical research with human subjects, environment, exploitation, commodification, reproductive medicine, among others. Latin American bioethics has been, to an important extent, parochial and unable to meet stringent international standards of rational philosophical discussion. The new generations of bioethicists are changing this situation, and this book demonstrates that change. All articles are written from the perspective (...) of Latin American scholars from several disciplines such as philosophy and law. Working with the tools of analytical philosophy and jurisprudence, this book defends views with rational argument, and opening for pluralistic discussion. (shrink)

This study proposes and tests a model that integrates culture, attitudes, subjective norms, and attributions into a theoretical framework that explains tolerance toward nepotism in a Latin American country. The participants were 202 Ecuadorian middle and upper managers. The results suggested that attitudes, subjective norms, and attributions significantly predict managerial intention to discipline those employees who favored a family member when hiring. Furthermore, subjective norms and internal attributions mediated the relationship between culture and intentions to discipline employees who (...) engaged in nepotistic acts. Our findings highlight the need to implement culture-congruent HR practices to effect mission-driven changes in talent management practices. (shrink)

This article applies the theses of Chandra Mohanty and Gayatri Spivak to Latin America in order to advance criticisms of discursive colonization by Western feminisms. It also provides an analysis “from within” to observe the coloniality of feminism in Latin America, denouncing its white-bourgeois origin and its collaboration with hegemonic Northern feminisms. It seeks to show how, since the 1990s, hegemonic feminism in Latin America has been complicit in projects of recolonization of the subcontinent by the central (...) countries in the production of a subaltern subject, “the female other of the female other.”. (shrink)

Carnival was brought to the New World by Spanish and Portuguese colonizers, and it has been preserved there up to our day, although in the meantime it has almost disappeared from the countries where it originated. One asks oneself if Carnival has kept its original characteristics over the years, or if it instead has been transformed, and if so, how. The ethnological and cultural variety present in Latin America leads us to think that there must have been an evolution (...) over the years, and that Carnival should show some signs of acculturation. It is the examination of these two points that will be the subject of our study. (shrink)

This article focuses on the articulations of migration and gender, from the vantage point of women whose feminist experiences have been both enriched and challenged by migration and vice versa. It presents the results of a qualitative research study of five Latin American women who migrated to Barcelona and felt close to feminisms. The author draws on feminist and postcolonial approaches to migration studies that highlight the active role women play in migratory processes as well as how intersectional (...) variables of ethnic origin, socioeconomic class, education and family contexts are articulated, configuring different power relations and resources in specific sociohistorical contexts. The results challenge widespread stereotypes about migrant women by revealing a rich diversity of profiles, motivations and migratory pathways, as well as how informants’ experiences of social activism across national borders have transformed their subject formation processes and re-positioned them as active subjects of political action. (shrink)

In this exciting new study, Eugene Gogol interweaves three strands that form the intellectual bedrock for the concept of the Other in the Latin American context: Hegel's dialectic of negativity, Marx's humanism, and autochthonal emancipatory thought. From this foundation, the book explores the relation of liberatory philosophic thought to today's social and class movements. Gogol considers the logic of capitalism on Latin American soil, the ecological crisis in Latin America, and the concept and practice of (...) self-liberation. Still one of the most contested terrains of Latin American thought, the Other has been of central concern for many luminary thinkers including Leopoldo Zea, Octavio Paz, and José Carlos Mariátegui. While these writers may not garner much publicity in the world press, the highly public and ongoing struggles of the Zapatistas and Brazil's Landless Workers Movement demonstrate the continuing need to theorize the volatile nature of Latin American social reality. (shrink)

Comparative philosophy is an important site for the study of non-Western philosophical traditions, but it has long been associated with “East-West” dialogue. Comparative Studies in Asian and Latin American Philosophies shifts this trajectory to focus on cross-cultural conversations across Asia and Latin America. A team of international contributors discuss subjects ranging from Orientalism in early Latin American studies of Asian thought to liberatory politics in today's globalized world. They bring together resources including Latin (...) class='Hi'>American feminism, Aztec teachings on ethics, Buddhist critiques of essentialism, and Confucian morality. Chapters address topics such as educational reform, the social practices surrounding breastfeeding, martial arts as political resistance, and the construction of race and identity. Together the essays reflect the philosophical diversity of Asia and Latin America while foregrounding their shared concerns on issues of Eurocentrism and coloniality. By bringing these critical perspectives to bear on the theories and methods of cross-cultural philosophy, Comparative Studies in Asian and Latin American Philosophies offers new insights into the nature and practice of philosophical comparison. (shrink)

This volume contains the most extensive exposition of Latin American philosophy to date. I know of no other comparable anthology on the subject in any language. The width of its scope is quite impressive. At least for this reason, and whatever its shortcomings might be (to some of them I’ll come to speak below), it is a welcome collective work.

The objective of this article is to introduce a new concept for grouping all countermajoritarian instruments which became the true casualties of polity design during the New Latin American Constitutionalism (NLAC). This theoretical endeavor, which has not been undertaken until now, will be discussed on the basis of the constitutional upheavals that occurred between 1999 and 2009 in Venezuela, Ecuador, and Bolivia. By addressing a specific theme of this experience, namely its implications for the relationship between democracy and (...) countermajoritarian devices, this article shows why an aggregating concept such as state ataraxy is needed. This concept fills the gap that hinders understanding of what has been institutionally dismantled in the course of these reforms. The article then challenges the claim that with the collapse of countermajoritarian institutions, democracy necessarily collapses. It concludes with a new assessment of the novelty that the NLAC may have brought concerning the tension between democracy and countermajoritarian institutions. The findings contribute to understand one of the most enduring concerns of state theory in general, the tension between democracy and the rule of law. (shrink)

Resumen: El presente trabajo explora el estatuto del arte en la filosofía de Spinoza, en el marco de la inversión copernicana que da origen a la estética y del barroco holandés. Si bien el pensamiento spinozista se inscribe en la conversión antropológica, en donde lo bello resulta ser un efecto en el sujeto y no una cualidad de los objetos, su comprensión del arte es inasimilable a la “estética” como ámbito diferenciado y autónomo que se consolida en el siglo XVIII, (...) y más bien concibe el arte integrado a la vida y a la experiencia común -a la vez que, en cuanto praxis de origen corporal al alcance de cualquiera, presenta puntos de contacto con las vanguardias históricas del siglo XX-. Spinoza, según se propone en este texto, concibe la producción de “obras de arte” menos como un hecho estético que como una actividad corporal éticamente orientada a la vida buena.: The present work explores the status of art in the philosophy of Spinoza, within the framework of the Copernican revolution that gives rise to aesthetics and the Dutch Baroque. Although the Spinozist thought is inscribed in the anthropological conversion by virtue of which beauty turns out to be an effect on the subject and not a property of objects, its understanding of art is unassimilable to "aesthetics" as a differentiated and autonomous area that it was consolidated in the eighteenth century, and rather conceived art integrated to life and common experience -at the same time, as praxis of bodily origin within the reach of anyone, presents points of contact with the historical avant-gardes of the twentieth century-. Spinoza conceives the production of "artworks" less as an aesthetic fact than as a body activity ethically oriented to the good life. (shrink)

El presente texto busca, en el marco del tema de los géneros literarios en filosofía, investigar acerca de la auto-biografía como una posible escritura filosófica. Se muestra, en primer término, que considerando un modo "normal" de escritura filosófica institucionalizado e impuesto, la autobiografía no es aceptada como propiamente filosófica. En segundo lugar se intenta, a partir del rescate de un sujeto filosofante, así como de un lugar y de un modo de la enunciación filosófica (retórica), lograr una apertura que haga (...) posible pensar en el discurso autobiográfico como propiamente filosófico. This text is intended to investigate, within the framework of literary genres in philosophy, the autobiography as a possible philosophical writing. Firstly, it appears that if it is considered an institutionalized and imposed "normal" way of philosophical writing, the autobiography is not accepted as properly philosophical. Secondly, it is attempted, from rescuing a philosophizing subject, as well as a place and a way of philosophical enunciation (rhetoric), to achieve an opening that it makes possible to think in autobiographical discourse as properly philosophical. (shrink)

Abstract If the question of the humanity of “the other“ may become a question, and not be reinscribed into Western colonizing patterns of thought, then its issuing must concern a limit (always arising beyond Western thought), a delimitation of existence that is risked and put at risk without recourse to the project or operation of that colonizing thought that situates it. Ideas of subjectivity, agency, and power-knowledge potential for progress, as well as rationalist instrumental thought used to recognize those peoples (...) and cultures excluded and oppressed under the Western Modern tradition, must be put into question by the very agents claiming recognition, as well as the epistemic structures that sustain these concepts and the dispositions and subconscious expectations constituted by the colonizing practices of bodies and imaginaries that project the very horizons of one's existence. (shrink)

In the context of the Eurocentric theories of modernity, the following article addresses four relevant topics and its corresponding deconstruction. 1) Hegel’s concept of modernity as the discovery of subjectivity in Western Europe. 2) Max Weber’s concept of modernity by emphasizing his criticism of protestant ethic as the engine of capitalism.3) Jürgen Habermas's conception of modernity as ‘unfinished project’, emphasizing the theoretical structure of the life-world, which occupies a special and important place in his theory of modernity.Finally, I discuss the (...) strengths and weaknesses of the emerging paradigm of decolonization, as a contribution to the improvement of their theoretical positions. En el contexto de las teorías de la modernidad eurocéntrica, el artículo siguiente aborda cuatro tópicos relevantes y su correspondiente deconstrucción. En primer lugar, el concepto de modernidad de Hegel como el descubrimiento de la subjetividad europea y occidental. El segundo lugar, el concepto de Max Weber de la modernidad, acentuando la crítica de la ética protestante como motor del capitalismo. En tercer lugar, la concepción de JürgenHabermas de la modernidad como "proyecto inconcluso", haciendo hincapié en la estructura teórica del mundo de la vida, que ocupa un lugar privilegiado en su teoría de la modernidad. Por último, se discuten las fortalezas y debilidades del paradigma emergente de descolonización, como una contribución al mejoramiento de sus posiciones teóricas. (shrink)

The discovery of America was one of the major events that determined the establishment of the world-historical process. However, for a long time this large-scale and all-important phenomenon, as well as the concept itself, was interpreted strictly in accordance with the Eurocentric attitudes and assessments of history. The European outlook tended to review the ambiguous, heterogeneous in its content, and accompanied by contradictions phenomenon in narrow geographical, political, economic, and epistemological perspectives. The usual interpretation lacked the cultural-historical, philosophical, and cultural (...) meanings. The author of the article attempts to fill the lost meanings and to expand the very meaning of the concept of “the discovery of America” by changing perspectives - from the European to the American one, in which the concept reaches a new interpretative level by having defined the continent-wide culture-forming strategy, and is able to absorb many meanings of self-identification of the subject involved in the global historical process. (shrink)

This paper examines and compares the ways in which the Latin Avicenna, that is the Persian thinker’s work as known in Latin translation to medieval Christianthinkers, and Aquinas alter Aristotle’s conception of the breadth and scope of the subject of metaphysics. These two medieval philosophers inherited the problem that Aristotle posed in the Metaphysics concerning the relationship between the study of being as being and the natural study of God. Both thinkers reject the idea that God is (...) the subject of metaphysics and maintain that the one subject of this science is being qua being. They differ, however, in their analysis of the relationship between this subject and God. Avicenna does not directly address this problem, but certain passages from the Liber de prima philosophia seem to suggest, and were interpreted during the middle ages as suggesting, that God falls within the scope of being qua being. Aquinas, on the other hand, analyzes this relationship in detail and firmly denies that God falls within the scope of the subject of metaphysics. (shrink)

This paper examines and compares the ways in which the Latin Avicenna, that is the Persian thinker’s work as known in Latin translation to medieval Christianthinkers, and Aquinas alter Aristotle’s conception of the breadth and scope of the subject of metaphysics. These two medieval philosophers inherited the problem that Aristotle posed in the Metaphysics concerning the relationship between the study of being as being and the natural study of God. Both thinkers reject the idea that God is (...) the subject of metaphysics and maintain that the one subject of this science is being qua being. They differ, however, in their analysis of the relationship between this subject and God. Avicenna does not directly address this problem, but certain passages from the Liber de prima philosophia seem to suggest, and were interpreted during the middle ages as suggesting, that God falls within the scope of being qua being. Aquinas, on the other hand, analyzes this relationship in detail and firmly denies that God falls within the scope of the subject of metaphysics. (shrink)

This paper explores the vulnerability of Latin American human subjects, and how their vulnerability is ignored due to the complexities and inconsistencies of oversight committees and institutional policies. Secondly, the concept of apology is examined and its meaning to victims of past research abuses.

As much as we can be squeamish and angry over what was being done in these studies, they force us to consider how we tell these stories and the policy we make now, as so much of our research is global and the risks and benefits of experimentation always in need of recalibration.Susan M. ReverbyA growing distrust exists among Latin American populations as past abuses in medical research have rightly been publicized, and as researchers continue to intentionally and (...) unintentionally circumvent the systems of regulation and oversight. Beyond the cultural gaps between researcher and subject, the Latin American people have their own perspectives about responsible conduct of research formed by sociopolitical thought and familial and community identity, which may be overlooked or ignored by the U.S. and other foreign nations. Just as the Havasupai Tribe in Arizona have challenged us to think about the role of culture and the need for improved regulations and practices in conducting research within the United States, through past abuses in human experimentation and the emergence of discourse between our Latin American neighbors, similar challenges confront us. (shrink)

The European project European and Latin American Systems of Ethics Regulation of Biomedical Research Project (EULABOR) has carried out the first comparative analysis of ethics regulation systems for biomedical research in seven countries in Europe and Latin America, evaluating their roles in the protection of human subjects. We developed a conceptual and methodological framework defining ‘ethics regulation system for biomedical research’ as a set of actors, institutions, codes and laws involved in overseeing the ethics of biomedical research (...) on humans. This framework allowed us to develop comprehensive national reports by conducting semi-structured interviews to key informants. These reports were summarised and analysed in a comparative analysis. The study showed that the regulatory framework for clinical research in these countries differ in scope. It showed that despite the different political contexts, actors involved and motivations for creating the regulation, in most of the studied countries it was the government who took the lead in setting up the system. The study also showed that Europe and Latin America are similar regarding national bodies and research ethics committees, but the Brazilian system has strong and noteworthy specificities. (shrink)

Due to its allegedly diverse population and strong doctor–patient relations, Latin America has become one of the most attractive locations for international clinical trials. In the paper, I examine the case of recruitment of women and minority patients to serve as subjects of international clinical trials, through CROs operating in Latin America. In particular, the paper examines some of the strategies that CROs use to expand their services in the Latin American medical market, illuminating the mechanisms (...) through which the current organization of medical research contributes to power imbalances in the Global South. After analyzing the epistemic and ethical shortcomings of such endeavor, I show how Latin American patients participating in clinical trials are located in a position of double disadvantage. First, they suffer the consequences of a lack of appropriate understanding of symptoms and reaction to treatment. Second, they suffer the consequences of being subjects in clinical trials which are not designed to meet their needs, but the needs of patients in the Global North. Accordingly, I conclude by highlighting the importance of this double disadvantage and suggesting that the problem can be understood in terms of a misalignment of commercial, ethical, and epistemic concerns in clinical research. (shrink)

The equivocal contours of arielismo-one of the most influential anti-imperialist ideologies, spiritual movements, cultural models, and utopian pedagogies for Latin American youth in an epoch of rampant US interventionism.

The goal of this study was to introduce a model explaining how managers' attitudes, subjective norms, attributions, and the individualism-collectivism cultural dimension affect the way managers' deal with employee bribery in organizations. Twenty-six internal and external attributions related to bribery were identified through a series of structured interviews with 65 subject matter experts. These attributions, together with the other variables in the model, were evaluated by 354 Ecuadorian managers. Hierarchical regression analyses indicated that attitudes and external attributions significantly predicted (...) managers' intentions to discipline employees who accepted a bribe. In addition, external attributions mediated the relationship between individualism-collectivism and intent to discipline corrupt employees. Implications for the management of bribery in Latin American organizations are discussed. (shrink)

The article focuses on the Gramscian concept of national-popular will based on its productivity to account, especially, for two central aspects of the constitution of political subjects: the need to enroll in a history, understood as articulation of different moments of resistance and political struggle; and the centrality of a "Jacobin" moment that produces political unity and, in this way, contributes to the construction of that history. Based on the work on this concept, the text is part of a series (...) of Latin American discussions on ways to read Gramsci in the region and the possibilities of interpreting from their categories the political processes of recent years. (shrink)

Foucault and Latin America is the first volume to trace the influence of Foucault's theories on power, discourse, government, subjectivity and sexuality in Latin American thought.

La pregunta por la sujeto de enunciación emerge de una experiencia académica y nutre la visibilización de las diferencias que nos atraviesan como mujeres. Revisar las heridas abiertas que la invasión-conquista-colonización-evangelización europea provocó con la implantación de la matriz moderna, colonial, capitalista, patriarcal, occidental permite localizar la doble subalternidad de las mujeres latinoamericanas. Un desencuentro con el humanismo académico permite traducir las raíces que nos atraviesan a nosotras, las mujeres de América Latina. El constructo delimita en la designación un espacio (...) común, surgido ahora, de una experiencia común que disloca los discursos hegemónicos y gesta un "entre" el feminismo occidental y el feminismo poscolonial, que habilita particulares puntos de vistas en los devenires de mujeres como potencia epistemológica-política. The question of the subject of enunciation emerges from an academic experience and nourishes the visibility of the differences that cross us as women. Revising the open wounds that European invasion-conquest-colonization-evangelization is urgent for us. The occidental, modern, colonial, capitalist, patriarchal, implanted matrix permits to locate the double subordination of Latin American women. A disencounter with the academic humanism allows to translate the roots that cross us, the women of Latin America. In its designation the construct delimits a common space. Now this common space emerges from a common experience which dislocates hegemonic discourses and makes an "in between" among occidental and postcolonial feminisms, which enables individual views on women´s processes as epistemological and political power. (shrink)

_ Foucault and Latin America is the first volume to trace_ _the influence of Foucault's theories on power, discourse,_ _government, subjectivity and sexuality in Latin American_ _thought._.

Holiness in the Christian tradition has often been understood in a way that devalues embodiment and practical engagement with the world of one's time. The latter understanding, for example, led to Marx's critique and repudiation of Christianity. Both interpretations of holiness can be understood as mistaken efforts to express the dynamism for authenticity in contextualised human subjectivity. Vatican 2 opposed both views by addressing itself to all people of good will, declaring that everyone was called to holiness, and that authentic (...) Christian identity involved solidarity with the world of one's time, especially those who are poor. Vatican 2, therefore, provided an authoritative faith foundation for holiness expressed through social commitment and for viewing social commitment on the part of people of good will in whatever state of life as a form of holiness. This vision was also the conviction of leading spirituality writers of the period, like Thomas Merton, and inspired liberation theologians and the Latin American Catholic bishops at their conference in Medellín a few years after the Council. The argument of this article is that the emergence and development of a non-dualist Christian spirituality is grounded methodologically in the correct appropriation of the common innate dynamism for authenticity in concrete human persons and lived spiritual experiences consistent with and capable of enhancing this dynamism. (shrink)

Published under the auspices of The World Institute for Advanced Phenomenological Research and Learning, 19 essays document the April 1998 international congress held at Harvard University. They ponder on such topics as the phenomenology of the experience of enchantment, Leonardo's enchantress, the ambiguous meaning of musical enchantment in Kant's Third Critique, art and the reenchantment of sensuous human activity, the creative voice, the allure of the Naza, Henri Matisse's early critical reception in New York, Zizek's sublimicist aesthetic of enchanted fantasy, (...) and enchantment in Baroque festive court performance in France. There is no subject index. Annotation copyrighted by Book News Inc., Portland, OR. (shrink)

While discussions of dissolving the hyphen between Marxism and feminism were put on the back burner in the United States and England in the 1980s, the author argues that changes in Latin America during the same decade favor a possible convergence of contemporary Marxist and feminist theory and practice. These conditions include the emergence of a second-wave feminist movement in many Latin America countries, the central role of women in contemporary social movements, and an internal critique within (...) class='Hi'>Latin American Marxism. Key issues pointing toward a convergence of thinking include a reevaluation and redefinition of democracy, the concept of “a plurality of social subjects” or potential revolutionary actors, the importance of autonomy for popular movements in relation to political parties and the state, and a new understanding of the importance of daily life in the struggle for socialism. (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)

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 chapter contains sections titled: The Question of Whether There Is a Latin American Philosophy Is There Philosophy in Latin America? References Further Reading.

Many of the philosophical questions raised by Latin American thinkers are problems that have concerned philosophers at different times and in different places throughout the Western tradition. But in fact the issues are not altogether the same-- for they have been adapted to capture problems presented by new circumstances, and Latin Americans have sought resolutions in ways that are indeed novel. This book explains how well-established philosophical traditions gave rise in the "New World" to a distinctive manner (...) of thinking. There was no clean sweep of the past and an attempt to start over: rather, Latin American thinkers mostly welcomed European ideas at whatever pace such traditions happened to arrive. It is then no surprise that, for instance, Scholasticism became the accepted view under Spanish rule, and began to lose its grip only when the rulers did.But what does seem surprising is the radical way in which those traditions were transformed to account for problems that, though familiar, were now seen intake light of new circumstances. A distinctive Latin American way of thinking about such problems emerged from the project of "recycling" European philosophical traditions, some of which were already obsolete in Europe at the time their transplant took place. Thus theories commonly taken to be incompatible within Western traditions in philosophy were absorbed by Latin American thought-- and, in their newly acquired forms, such theories are even now at the basis of proposed solutions to many practical and philosophical problems.The book explores that recycling process. Above all, it aims to determine whether the various cultures that met in the "New World" could now be said to have come to share a common identity. This is in fact an issue which has preoccupied Latin Americans since at least the beginning of the 19th century, when their countries won their independence. But, in connection with this, it is also important to ask how Latin Americans have thought about the relationship between philosophy and rationality, and about other issues belonging to the major areas of philosophy such as epistemology, moral philosophy, and political philosophy, as well their application to vital social issues, including education and the emancipation of women. These are all taken up by the author, who pays special attention to questions of gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and the role of education-- all matters of continuing concern in Latin American thought, from its earliest stirrings to the present day. (shrink)

Studies the character and nature of Latin American thought, focusing on the evolution of political and social ideas.

Studies the character and nature of Latin American thought, focusing on the evolution of political and social ideas.

The COVID‐ 19 pandemic is a critical test for the already overburdened and mostly underfunded public healthcare systems of Latin America. In a region that suffers from severe inequalities, public healthcare systems are the only source of medical care for a large sector of the population who work in the informal economy or are unemployed. State‐run hospitals and clinics are already overstressed by continuous demand for treatment of vector‐borne diseases and community‐acquired infections as well as high rates of non‐communicable (...) diseases. Ideological misconceptions and denial among Latin America’s political leaders prevented timely preparations for the pandemic and added to chronic governance problems. As ethical expertise in Latin America focuses on research ethics, few hospitals in the region have functioning clinical ethics committees or clinical ethics policy, forcing healthcare personnel to make excruciating treatment decisions in an environment dominated by material scarcity and public distrust. This essay examines the emergence of COVID‐19 in Latin America and the serious challenge that it poses for Latin America's public healthcare systems. (shrink)