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In this article, I compare the philosophical and literary traditions that, since the nineteenth century, have taken place in Latin America. These traditions became a fundamental part of Latin Americanism. The main objective is to create a bibliographic and conceptual map of development, history and the status of various Latin-American philosophies and literatures. This map is working around the central thesis of the division of Latin-American tradition in its baroque and romantic deployments. [ABSTRACT FROM AUTHOR]

From its origins, the philosophy of liberation has had both a critical and a creative aspect. The first seeks to critically examine domination, dependency, and the permanent effects of colonization. The second aims to create and re-create the liberation of peoples, developing and reconstituting ways of existing, imagining, thinking, and philosophizing that surpass colonial ways of existing, imagining, thinking, and philosophizing. Thus, for the philosophy of liberation, the liberation of peoples is distinguished from the notions of emancipation and freedom that hide reality under processes of ideologization. An example of the latter is modernity's notion of emancipation. In this paper, I propose to approach the critical and creative function of the philosophy of liberation from a childist lens in which not only the voices of children are considered, but also the adultist and modern vision of emancipation is overcome. This will be particularly important to continue the legacy of the philosophy of liberation, and its mission to criticize and create from the political and philosophical participation of the victims in the processes of ideologization. From this legacy the children are participants, who, by engaging in pedagogical practices of liberation, act as un pueblo, a collective political actor without age. [ABSTRACT FROM AUTHOR]

The civilizational turn of modernity, which still marks us, raises an enormous challenge to the Christians faith. Starting from the thesis that there is always a philosophy present in theology, Libanio faced this issue both in relation to his first formulation in European modernity, also present among us, and the specific situation in Latin America, confronting the classical metaphysics usually used in theology and assuming the philosophy of subjectivity and the philosophy of liberation. The change in the contemporary philosophical scenario raises fun- damental questions for theology. [ABSTRACT FROM AUTHOR]

Through its manifold definitions, philosophy has taken on different directions, positions and characteristics. It has dealt with the problems of physis and arche, man, the thinking self, God, the soul, beauty, science, morality, virtue, values, civilization, political development, culture and economy, and many other topics, the common feature being human reason seeking better ways to improve its faculties and cognitive activity. Within this frame of reference, the philosophy of liberation is part of one of the many aspects that attempt to dimension philosophy and orient it towards social intervention, that is, towards social practice. In response to the above, the research proposal integrates the approaches stemming from the philosophy of liberation with the resurgence of the postulates of philosophical practice or philosophical counseling, with the aim of building bridges for social change and the critical review of the profile of the graduate philosopher of the University of Zulia. [ABSTRACT FROM AUTHOR]

The current issue of the journal "Cuadernos de Filosofía Latinoamericana" contains nine articles that address various topics and problems relevant to Latin American philosophy. The first four texts focus on the thought of Rodolfo Kusch, liberation philosophy, definitions of cause in political sciences, and sexism in university philosophy curricula. The remaining five texts are miscellaneous contributions related to interpretations of the philosophical thoughts of Merleau Ponty, Rousseau, Hume, Camus, and Foucault. These articles offer general approaches to their contents and promote reflection and dialogue in Latin American philosophy. [Extracted from the article]

In this article we want to offer a different overview, including the Panamanian philosopher Ricaurte Soler and understanding the philosophy of liberation as a broad and heterogeneous movement; moreover, to perceive it as a school of philosophical thought with a transformative political commitment. Throughout its own historical development, it becomes immanent. It is a philosophical movement that remains relevant because it has something to say in these times of war and pandemic, where the affirmation of life becomes the guiding principle for the liberating praxis. [ABSTRACT FROM AUTHOR]

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Copyright of Revista de Filosofía (0185-3481) is the property of Universidad Iberoamericana Cuidad de Mexico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Garza Saldívar, Héctor. Latin American Philosophy as Liberation Philosophy. Dialogue with Enrique Dussel. Latin American philosophizing is a rebellious way of thinking characterized by indignation, on the one hand, at the indifference of Western philosophy of all philosophical thinking that does not make common cause with its agenda, with its interests and with its debates; and on the other hand, at the situation of oppression and exclusion of the poor, of indigenous peoples, and at the colonialist violence unleashed on Latin America and on the rest of the marginalized peoples on the planet. However, it is more than that: it also strives to propose new paradigms and new philosophical perspectives that, while related, can offer a real alternative to the philosophy of modernity and the world that emerged from it. The overriding problem is the question of the foundation on which this philosophical enterprise rests, because, ultimately, liberation philosophy seems overly dependent still on the hermeneutic, linguistic, and phenomenological premises of the philosophical critique of modern reason from the second half of the 20th century. [ABSTRACT FROM AUTHOR]

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This article seeks to investigate the possible dialogues between political economy and liberation theories, understood in a broad sense that includes contributions from liberation psychology, liberation philosophy, Freirian pedagogy, southern epistemologies and the decolonial turn in social sciences. Based on the reflection around three triggers: university, human rights and the new constitutions of Ecuador and Bolivia, an attempt is made to carry out a theoretical review using key categories such as: liberation, epistemicide, and coloniality. [ABSTRACT FROM AUTHOR]

Indian Dalit and Latin American liberation philosophies are among the most fertile discourses of emancipation the modern world has produced, despite their vastly different geographical, historical, political, and sociocultural coordinates. Yet little critical attention has been devoted to systematically connect or compare these two powerful ideological formations. This essay attempts to fill this gap by delinking the Indian Dalit thinker B. R. Ambedkar from the theoretical discourses of postcolonialism and postmodernism, and linking him to the decolonial framework of transmodernism developed by Latin American liberation philosopher Enrique Dussel. Framing the affiliation between Ambedkar and Dussel in terms of ideological similarity and political solidarity, I present Ambedkar as a transmodern thinker who precedes and exceeds Dussel, placing him at the head of a global vanguard fighting to lay the epistemological foundation for a critical universal enlightenment. [ABSTRACT FROM AUTHOR]

The article presents a biography of Raúl Fornet-Betancourt, a Cuban philosopher specialized in Latin American and intercultural philosophy. It highlights his philosophical motivation beyond academia and his focus on freedom and liberation. His work with Gustavo Gutierrez and his role as editor of the magazine "Concordia" are mentioned. His model of intercultural philosophy is also presented, which seeks to establish an egalitarian dialogue between Latin American and European philosophy, contextualize philosophy, and consider the situation of the marginalized. His goal is to develop a culture of dialogue among different philosophical cultures and criticize neoliberal globalization. He proposes a project of humanism renewal based on intercultural dialogue and opposes transhumanism. [Extracted from the article]

In "The Political Dilemmas of Mexico's Transformations: A Philosophical Approach" (Tópicos, Revista de Filosofía 58), Virginia Aspe explores the character of political transformations in Mexico addressing the following questions: a) What does the notion "political transformation of Mexico" entail? b) What are the philosophical arguments behind the three political transformations that Mexico has experienced since the 19th century? c) What are the political arguments with which the so-called "fourth political transformation" of Mexico is being promoted? Our article offers a series of arguments to begin a conversation on some of the most salient contentions of professor Aspe regarding the phenomenon of political transformation lato sensu and the political transformations that Mexico has undergone, asking ourselves, specifically, if the rise of Obradorism to power can really be incorporated into that theoretical field with which Mexcan political history has been articulated. [ABSTRACT FROM AUTHOR]

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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.

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Philosophy of liberation has aimed to build critical knowledge from the situation in Latin America. However, there have been considerably fewer efforts to epistemologically and methodologically ground a critical social science from this perspective. This article seeks to contribute to this question. Based on a study of Enrique Dussel's contributions, it proposes to distinguish the method as a theoretical rupture and as a methodological proposal. The treatment of these issues raises a set of crucial problems for the foundation of a critical social science program. [ABSTRACT FROM AUTHOR]

It is assumed that the philosophy of liberation (PL) only existed as a collective tendency until approximately 1985; and that some of its items--such Cerutti's polemic with Dussel--lost with time the validity of its terms. Between 1971 and 1985 there were several tendencies: we distinguish the populist (Cullen, Casalla, Kusch, Fornari), the Marxist (Ardiles, Parisi, Cerutti, Santos) and the Christian spiritualist (Scannone and Dussel). The latter is the one that strongly incorporated Levinas. An author who insisted on the other as an expression of the Other as Infinite, as a vehicle of the presence of God. And who rejected notions such as those of history and politics as spaces of absorption of individuality, which he conceives as "separated" in its singular interiority. These are terms that Lacan's psychoanalysis clearly rebuts, there being no defined "separation" with others, insofar as they are constituents of any subject. Dussel proposes the "exteriority" to totality, first the Heideggerian and then the Marxian dialectic: this, since he assumed the "analectic", which he later abandoned. But even in his later appeal to Marxism, Dussel continues to uphold the idea of "exteriority", a notion of a clearly metaphysical nature that we understand to be incompatible with the appeal to the social-scientific analysis attempted by Marxism (which has a philosophical dimension, but certainly an anti-metaphysical one). We understand the category of "totality" as necessary to the conception of Marxist dialectics, of great epistemic utility, and excluding the idea of an exteriority to the radical immanence of what exists. [ABSTRACT FROM AUTHOR]

The current issue of the journal Cuadernos de Filosofía Latinoamericana contains ten miscellaneous articles and one review. The first six articles contribute to philosophical areas in the Latin American context, while the remaining four address philosophical problems or use the philosophical tradition to address cross-cutting issues. Some of the topics covered include the integration of Levinas' category of "totality" into the Marxist conception, the influence of the Haitian Revolution on Simón Bolívar's republican thought, the study of problems of modernization in Latin America from the analysis of "macondismo," and the place of utopia in an economy for life. It also analyzes the figure of Catarino in Gabriel García Márquez's novel "One Hundred Years of Solitude" from a postmodern perspective of desire, explores the contributions of Argentine philosopher Risieri Frondizi in the philosophy of science and analytic philosophy in Latin America, investigates the concepts of attestation and suspicion by Paul Ricoeur and their usefulness for hermeneutical analysis in the humanities, and examines Deleuze's approaches to time in Spinoza's philosophy. [Extracted from the article]

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In this article I will present a critical reading off the wellknown Lascasian humanims whitin the philosophy in Latin American liberation. This reading was made at the end of the sixties, that is to say, it is located at the origin of this wellknown philosophical tradition that was later popularized in a more systematic way by the group of Argentine philosophers to whom the founding of said philosophy is usually attributed. We will find in the approaches of the Peruvian philosopher Augusto Salazar Bondy a reading that will include early on some postulates that could be closer to feminist philosophy and indigenist philosophy. [ABSTRACT FROM AUTHOR]

This paper aim of the essay is to analyze Paulo Freire's proposal for a liberating education in relation to the decolonial positions of today. To achieve this end, the research considers the following aspects: 1) Conceptualizes Freire's proposal referring to liberating education, in which he postulates a social praxis, with a view to building a pedagogy of the oppressed, as a mechanism to disarticulate the advances of the modernity, leading more and more to liberation. 2) It questions the banking conception of knowledge, as it assumes a depersonalized system of accumulation of knowledge, without understanding the complexity of existence. 3) It considers the role of the individual in the processes of social transformation, expressing a critique of the prevailing educational models, taking as an example the theory of the five skins of Friedensreich Hundertwasser. The method used is the hermeneutic-documentary. It concludes in the need to maintain a critical attitude and a permanent social action, which allows consolidating liberation through a decolonization project. [ABSTRACT FROM AUTHOR]

The article presents a critical reading of Enrique Dussel's philosophy, where the breaks and continuities of his early and mature ethical project are considered. The objective of the research is to explore and expose the author's thinking in relation to the problems, criticisms and controversies that it presents. For this, the early ethical and political positions of his philosophy are clarified, the place of criticism of Horacio Cerutti, the structure of mature ethics, the debate with Karl-Otto Apel, the structure of the Politics of Liberation and the criticism of Santiago Castro-Gómez. The article presents a secular and critical reading of one of the most relevant liberation philosophies in Latin America. [ABSTRACT FROM AUTHOR]

En este texto se realiza una introducción y una breve presentación de las distintas contribuciones al dossier. Específicamente, en el texto se precisan los distintos sentidos y perspectivas en los que se han planteado reflexiones filosóficas sobre los distintos aspectos de la educación en América Latina, se muestran algunas líneas temáticas de las reflexiones, se relacionan esas reflexiones con algunos de los planteamientos de la filosofía latinoamericana, se justifica la importancia de continuar y fomentar el trabajo filosófico en este amplio terreno de reflexión filosófica, y se plantean algunos retos para las futuras reflexiones. Finalmente, en el texto se presentan y comentan los artículos que forman parte del dossier. [ABSTRACT FROM AUTHOR]

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Juan Rivano is a Chilean academic philosopher who in the sixties assumed critical approaches to Chilean academic philosophy. From his texts with characteristics of "Latin American Marxism" a criticism of the servility of our educational institutions that administers knowledge from ideological perspectives that conceives philosophy as an exercise faithful to the positions of universalism is maturing. This Chilean philosopher will denounce this intellectual vice seeking a more genuine possibility for philosophical activity. [ABSTRACT FROM AUTHOR]

The article wants to point out the existing relations between the decolonial turn and the intercultural project carried out by R. Fornet-Betancourt. Making references to thinkers such as Estermann and Walsch, he points out that the opposition between both positions stems from a confusion that is part of the legacy of the Latin American philosophy of liberation. [ABSTRACT FROM AUTHOR]

We will try to make a philosophical reflection about the conditions and possibilities of post-neoliberal societies and the challenges of the liberation philosophy (FL), in the near future (2030-2050). We will analyze some ideas of the alternatives to exit neoliberalism (and / or its survival), which open to the crisis of liberal geoculture in Latin America, post-corona virus, as the fifth phase of the FL. We will do so by locating the political and the philosophical as a problem of the role to be played by the FL, to imagine prospectively concrete Utopias, which have cooperation, ecology as inevitable guides of the sense of political and creative articulation of the diverse, which we will call 'ecoo-creativity '. On the other hand, we will rely on the FL to criticize its idea of politics and incorporate the idea of radical democracy into reflection. The concrete utopias that we trace are to analyze the feasible political irruption to think about the conditions of change or alteration of the sense of neoliberal hegemony, from the ecological and decolonial perspective of emancipation, incorporating the terrestrial (third attractor) according to Bruno Latour, as a political category. Consequently, we tried to think the politics of the FL from other post-neoliberal imaginaries and from 'ecoo-creativity', as a prospective and utopian-concrete essay as the new horizon of feasibility. [ABSTRACT FROM AUTHOR]

Latin American decolonialism has a prominent place in current criticism of Eurocentrism in the social sciences and humanities. This paper raises the problem of alterity in the decolonial thinking of Enrique Dussel through the hermeneutical exegesis of three main categories: exteriority, living work and victim. The purpose of this research is to determine the continuities and discontinuities of this problem in the theoretical work of the Argentine-Mexican philosopher. As our theoreticalmethodological framework, we consider the notions of the de-colonial attitude and the Latin American hermeneuticphilosophical approach to liberation. In the conclusions, we show that the concept of alterity appears in Dussel's early work associated with Levinasian ethical language. Later, a shift towards an economic-material reflection is evidenced in his mature work as a means to historically understand the oppression and exclusion of peripheral countries. [ABSTRACT FROM AUTHOR]

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In this introduction to the special issue on Applications of Intersectionality to Critical Social Issues, we assert that a psychological study of social issues that seeks to move toward social justice, equity, and liberation must embrace intersectionality's radical core. This requires constant critical inquiry and praxis centered on power, including how we shape power and how power shapes us. The both/and logics of intersectionality are particularly essential, as we can exist in both oppressive and liberatory ecosystems simultaneously, and we must reflect and act on this to achieve intersectionality's transformative potential. We outline ways that the articles in this special issue offer ways of "doing" intersectionality in psychology and allied fields, while also acknowledging the issue's limitations and potential replication of the status quo. We also offer personal reflections on our journeys with intersectionality in hopes of contributing to radical transformation of ourselves, our disciplines, social issues, and the world. [ABSTRACT FROM AUTHOR]

This article seeks to analyze how the sense of transmodernity is subsumed in philosopher Santiago Castro-Gómez, to propose an emancipatory policy. Transmodernity is a decolonial project proposed by Enrique Dussel in 1994. Modernity, defined as a sacrificial myth -eurocentric, colonizing, and capitalist- would be overcome from the moment in which it is possible to affirm the otherness of the universal cultures --analectic--. Such a project of the Philosophy of Liberation can be conceived as a method that would take the best of modernity --its rational character--, but in an opposite sense to political, cultural, and economic domination. Gastro-Gómez assumes this method to propose a transmodern republicanism. In this text, the possible modernity/coloniality dialog, corroborated by these two philosophers, will be established as the guiding thread to determine how a new way of understanding the ontology of emancipatory (not liberating) politics, presented by the Colombian philosopher, is possible. [ABSTRACT FROM AUTHOR]

The article aims to contrast the Freirian educational ontology with the current guidelines of decolonial pedagogy. To achieve this purpose, this papers considers three fundamental aspects: the first, raises the core elements of Paulo Freire's liberating education, which include the break with the banking conception of education, the humanizing process of pedagogy and the decoding of the world through words. Next, the critical postulates that, from the decolonial pedagogy, are made to the work of Freire are pointed out. Finally, the need to orient knowledge towards an epistemic reconfiguration of another, free of modern Eurocentric patterns, is postulated. [ABSTRACT FROM AUTHOR]

In this article I intend to show part of the originality of the Chilean philosopher Juan Rivano. For which I resort to the presentation of two critical ideas to a couple of theoretical currents that are fundamental to other Latin American liberation philosophies that enjoy greater diffusion. I will present this Chilean philosopher from a perspective close to post-colonial theories from his critique of philosophical universalism and his intention to carry out a situated thought. [ABSTRACT FROM AUTHOR]

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The objective of this article is to present a pedagogical reflection that draws on the thought of Juan José Bautista Segales, a disciple of Enrique Dussel, in order to rethink the teaching of the Latin American locus of enunciation in epistemological terms. It takes into account the fact the process of development and consolidation of modern reason, as the form of understanding Latin American reality, systematically destroyed other forms of thinking, including those of the native American peoples. For this reason, the article seeks to introduce a reflection on the commitments involved in thinking and belonging to this geographically diverse region. [ABSTRACT FROM AUTHOR]

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