Philosophy of liberation emerged in Argentina early in the 1970s with the explicit intention of proposing a liberating alternative to the diagnosis of structural dependence offered by the social sciences (particularly the so-called ‘theory of dependence’). Some of the original intentions of liberation philosophy were to make poor and marginalized people the subjects, or authors, of philosophy and to collaborate in the process of distancing philosophy from academia and exclusively professional settings. Social conflict and pressing national needs were topics of debate at that time. All thought started with the recognition and assessment of the experience of alterity. Horacio Cerutti-Guldberg has proposed the phrase ‘philosophies for liberation’ as this kind of reflection deals with multiple philosophical positions and privileges the historical process over philosophy.
Philosophy has been practised in Mexico for centuries, beginning with Nahuatl thought. Such thinking was rediscovered through laborious translation of surviving fragments of a document of exceptional value known as ‘Coloquio de los Doce’ (Debate of the Twelve) (1524). Since then, philosophy has come to enjoy a high degree of professionalization and a high quality of academic production. Generally, Mexican philosophical activity has evolved in accordance with world standards of rigour, information and quality of argumentation. In the twentieth century various philosophical groups have been created, namely the Ateneo de la Juventud, the contemporáneos and the Hyperion group.
Leopoldo Zea understood the essence of the Mexican and the Latin American as a historical being with a historically situated consciousness. Zea’s history of ideas involved a philosophy of Latin American history which placed the being, destiny and meaning of the history of Mexico and Latin America in the context of the history of the world. The 1940s and 1950s were unusually productive to this end. In the 1970s small groupings of philosophers gathered to focus on problems, traditions, teaching figures, leaders and spheres of influence.
There has been considerable interest in political philosophy, philosophy of history, philosophy of science and ethics. Since the 1980s, works about the history of ideas in Mexico and the history of science and technology have proliferated.
Lo único que existe es la memoria que pasa por la razón y que pasa por el corazón, porque el olvido no existe.
Beatriz torres (2014)
1Aunque nuestras vidas han tenido trayectorias muy diversas, siempre nos hemos sentido cercanos y en relación muy fraterna. Con orígenes geográficamente distantes -nacido uno en Cuba y el otro en Argentina-, eso no solo no nos ha apartado sino que, por el contrario, nos ha acercado más. ¿Cuándo y cómo nos conocimos? No lo recordamos con precisión. O nos resistimos a recordarlo, quizá porque parece que hubiera sido una relación fraterna de toda la vida. Maestros y maestras, amigos y amigas en común, preocupaciones compartidas, anhelos convergentes, esfuerzos tenaces. Dos estilos muy específicos, aunque con rasgos nodales claramente identificables. Compañeros de búsquedas incansables.
Resumen En este artículo surge de una de las ponencias presentadas en el IV Encuentro de Humanidades "Participación ciudadana, humanismo en junio del 2013 en Liberia, Guanacaste, Costa Rica. En esta producción se plantean diversos temas sobre las Humanidades, las instituciones universitarias latinoamericanas, tanto desde una perspectiva epistemológica como práctica. Asimismo, se relacionarse con el denotado esfuerzo por conocer la realidad de "Nuestra América" para transformarla. Sobre esta línea, las universidades son las encargadas, con una perspectiva Humanista, de enmarcar, desde una perspectiva holística o totalizadora de la Palabras clave: centros de formación académica latinoamericanos.
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