Latin American Thought: Philosophical Problems ... [BETTER]
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.
Latin American Thought: Philosophical Problems ...
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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.
Latin American philosophy has been both original and derivative. Muchof its history involves work that is derivative of Europeanphilosophical figures and movements. At the same, time Latin Americanphilosophy has produced important philosophers, original approaches toold philosophical problems, and formulations of new problems notalready within the European philosophical tradition. Moreover,virtually all historical European philosophical traditions have beenpresent in Latin America, as are most contemporary movements in theUnited States and Europe. Finally, there has been a significantinterest in social concerns among Latin American philosophers, partlyas a reaction to the social and economic circumstances of LatinAmerica. This has led Latin American philosophical work to becomparatively more concerned with social issues than philosophy in,for example, the United States.
The third section of this entry focuses on topics that have been ofparticular concern to Latin American and Latino/a philosophers andthat have interest today. These topics offer a general picture of theway these philosophers have approached philosophical problems.Nevertheless, the issues canvassed here are, necessarily, aninadequate representation of the diverse issues and approaches takenup in Latin American philosophy.[7]
7. "Una metodología para la historia de la filosofía latinoamericana: El método del marco conceptual," Keynote speaker. Conference on Latin-American Historiography, Universidad de Iztapalapa, Mexico, Sept. 20, 1995
42. "Panorama actual de la filosofía latinoamericana," (in two parts), Jornadas sobre la Filosofía Hoy en Alemania y en América Latina, sponsored by the Sociedad Argentina de Filosofía and the Instituto Goethe, Córdola, Argentina, September 22, 1983
As an instructor, I aim to provide students with the critical and collective thinking skills necessary to live meaningful and joyful lives and contribute to a fairer and more sustainable world. My courses seek to provide an inclusive learning environment by balancing philosophical texts from the Western tradition with diverse contemporary philosophers, revealing the different ways that philosophy can be practiced. These diverse perspectives help students understand the complexity and different facets of philosophical and real-world problems. Additionally, I strive to engage students with different interests by offering a wide array of issues pertaining to the course. For instance, in Ethics, Technology, and Society, after reading primary texts on ethics and philosophy of technology, the course considers issues surrounding climate change, biomimicry, environmental racism, gender, disability, agency laundering, surveillance technology, and border security. Ultimately, my courses seek to convey how students can be philosophers in their own way, speaking to issues that matter to them.
PHIL 303 Social Philosophy (3) Problems and methods in examination of contemporary American life, values, and institutions in light of traditional philosophical problems of freedom, justice, authority, equality. Pre: any course 101 or above in PHIL or above 100 in POLS or SOC; or consent. DH
PHIL 630 History and Theory of Science (3) An exploration of problems at the intersection of historical studies of science as a process and philosophical analysis of basic concepts of the sciences. Pre: one of 308, 316, graduate standing; or consent.
PHIL 745 Seminar in African Philosophy (3) Major philosophical problems in Africana thought, including problems in African American philosophy, African philosophy, and post-colonial African philosophy. Pre: graduate standing or consent.
PHIL 750 Seminar in Indian Philosophy (3) Major philosophical problems in the development of Indian thought during its formative period. Repeatable one time with consent. Pre: graduate standing or consent. Recommended: 350.
PHIL 760 Seminar in Buddhist Philosophy (3) Major philosophical problems in the development of Buddhist thought during its formative period. Repeatable one time with consent. Pre: graduate standing or consent. Recommended: 360. 041b061a72