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This paper is a preliminary version of the introduction to my forthcoming book, Modernidades perifericas (Peripheral Modernities)1. It offers a retrospective insight into the problematical question of the nature and character of the 'periphery' in the case of Latin America. I start by presenting a general diagnosis of 'Modernity' from a peripheral perspective, namely, by approaching synchronically, rather than diachronically or chronologically, the relationships between pre-modernity, modernity, and post-modernity in the case of Latin American thought. I then follow this diagnosis with an exposition of the methodology that I have developed throughout my research as an appropriate theoretical framework for my project. It is here that I want to insist on the need for a move beyond the concept of 'mestizaje' to that of 'mimetism, ' both in its historical and cultural significance, as well as from a philosophical perspective. This step is a key turn, I contend, for tackling the question of 'our' Latin American Modernities. I conclude by exposing the pragmatic implications of the liberal, the Marxist and the pos-structuralist approaches to these questions. My position is an attempt to bring to light the shortcomings of each one of these perspectives and to develop a new possibility of approach, together with a new methodology, to the question of Latin American Modernities. © 2019 Philosophical Readings.

In this thesis I have set out to trace the echoes of existentialism in the work of the Mexican novelist, Carlos Fuentes scrutinizing, in particular, La región más transparente, La muerte de Artemio Cruz and Cambio de piel. In the opening segment of the thesis I outline the essential tenets of existentialist thought and how it became the predominant philosophical and literary movement of the early part of the twentieth-century. Stemming from the work of Sören Kierkegaard in Denmark towards the end of the nineteenth-century, it challenged the arid philosophies of previous generations and provided a new way of looking at man and the human condition. In this opening chapter, I study the works of the more important philosophers in this regard such as Heidegger, Sartre, Jaspers, Marcel, Unamuno, and Ortega y Gasset and show how each in his own way contributed to the further development of the new philosophy. Chapter 2 is concerned with the spread of existentialism to the Latin American continent. In the early part of the twentieth-century, Mexico was emerging from a turbulent revolutionary period and seeking a solution to the fractured nature of its society. The Spanish philosopher, Ortega y Gasset, and the many Spanish intellectuals who sought refuge from Franco’s dictatorship in Mexico, helped to popularise the new philosophy and these lively debates about existentialism served to underpin ideas around mexicanidad or Mexican national identity. Carlos Fuentes was deeply immersed in the debate of his time, positioned as he was as a prominent public intellectual. In La muerte de Artemio Cruz he shows us how great wealth and power are a poor recompense for the loss of love and compassion and lead only to alienation and selfishness. In his other best known novel, La región más transparente, he explores the rise of modern Mexico and its society – an inauthentic society that is corrupted by a scramble for wealth and self-aggrandizement. The final chapter is devoted to the study of Cambio de piel which is concerned with violence and alienation as central pillars of existence. The violence depicted here precipitates a crisis in the human condition and an accompanying sense of alienation. The thesis seeks to establish that existentialism is central not only to Fuentes’s literary concerns but also forms a part of his ethics as an artist.

El artículo tiene la intención de defender una alternativa a la forma en que los intelectuales han reaccionado a la sensación de insuficiencia cultural sobre América Latina. Este sentimiento se deriva de la percepción de que la vida latinoamericana está constituida como una relación de yuxtaposición entre diferentes elementos culturales. Este modo de existencia no comparte el mismo estatuto de la historia europea moderna. Sin embargo, las evaluaciones tradicionales acerca de la historia de América Latina se llevan a cabo a través de criterios históricos europeos. La propuesta consiste en cambiar las perspectivas de criterios más cerca de nuestro modo de vida. Así que si usted puede conseguir una filosofía más adecuada para el entorno cultural de América Latina o una filosofía latinoamericana que tenga en cuenta nuestra forma de ser. El artículo tiene la intención de defender una alternativa a la forma en que los intelectuales han reaccionado a la sensación de insuficiencia cultural sobre América Latina. Este sentimiento se deriva de la percepción de que la vida latinoamericana está constituida como una relación de yuxtaposición entre diferentes elementos culturales. Este modo de existencia no comparte el mismo estatuto de la historia europea moderna. Sin embargo, las evaluaciones tradicionales acerca de la historia de América Latina se llevan a cabo a través de criterios históricos europeos. La propuesta consiste en cambiar las perspectivas de criterios más cerca de nuestro modo de vida. Así que si usted puede conseguir una filosofía más adecuada para el entorno cultural de América Latina o una filosofía latinoamericana que tenga en cuenta nuestra forma de ser.Palabras clave: superficialidad; cultura ; filosofía latinoamericana; inadecuación. The article intends to defend an alternative to the way in which intellectuals have reacted to the sense of cultural insufficiency on Latin America. This sentiment derives from the perception that Latin American life is constituted as a relation of juxtaposition between different cultural elements. This mode of existence does not share the same status as modern European history. However, traditional assessments of the history of Latin America are carried out using historical European criteria. The proposal consists of a philosophical work in Latin America that takes into account the superficiality of our culture, characterized by a historical development that shows a mismatch between body and clothing, or between cultures that make it up without having fostered an organic integration.

Se realiza una presentación y valoración la obra intelectual de Pablo Guadarrama en el estudio de la historia de la filosofía en Cuba y Latinoamérica. Se destacan algunos de sus aportes teóricos y metodológicos al estudio de las particularidades del humanismo en el pensamiento filosófico cubano y latinoamericano, en especial relacionados con el pensamiento marxista. Is a presentation and assessment work intellectual Pablo Guadarrama in the study of the history of philosophy in Cuba and Latin America. We highlight some of its theoretical and methodological contributions to the study of the particularities of the humanism in philosophical thinking Cuban and Latin American, especially related to Marxist thought.

El presente texto busca mostrar los diferentes "usos" que se aparejan a la expresión "filosofía latinoamericana". El objetivo de este análisis no es determinar si alguno de ellos es más o menos correcto, si uno es más o menos adecuado, sino simplemente de poner de manifiesto que la expresión "filosofía latinoamericana" tiene distintos usos y que cada uno de ellos remite a diferentes problemas filosóficos. This paper aim to examine the different uses of the expression "filosofía latinoamericana". The porpousse of the study ist not to determinate if one of these uses ist right or wrong, but just to show that the expression "filosofía latinoamericana" has different uses and that these uses brings us to diferent philosophical problems.

El artículo estudia la publicación de libros de filosofía por parte de profesores extranjeros en Puerto Rico.

El objeto de nuestro trabajo es señalar los puntos de homología y ruptura que se dan, en el caso argentino, entre discurso populista y la llamada “Filosofía latinoamericana”. Esto, a fin de contribuir al esclarecimiento teórico y político en torno a fenómenos que, dentro de campos prácticos diversos (lo directamente político y la producción filosófica) han desempeñado un papel importante en los momentos de antagonización de los enfrentamientos sociales; fenómenos que a la fecha, tanto “por separado” como en cuanto a sus posibles articulaciones entre sí, han sido insuficientemente analizados. The objective of this paper is to point out the homologous points and the ruptures found in the Argentine case, between populist discourse and so-called “Latin American” Philosophy. The purpose is to contribute to political and theoretical clarity in relation to phenomenon which within diverse practical fields (what is directly political and what is philosophical production) have played import roles in antagonistic moments of social confrontations: phenomenon which until now have been insufficiently analyzed both separately and in relation to possible mutual articulations.

El objetivo de este trabajo es tratar sobre el concepto la cultura en la generación conocida como los patriarcas o fundadores del pensamiento filosófico latinoamericano. Luego de establecer la relación entre la cultura la filosofía, y de justificar el recurso a los fundadores para tratar sobre el concepto de cultura, intentaré describir las características más importantes de la filosofía de algunos filósofos de esta generación, como Alejandro Korn, Carlos Vaz Ferreira, Alejandro Deústua, Enrique Molina y Antonio Caso, y señalar las principales ideas en torno al concepto de cultura, y su relación con la identidad latinoamericana. The paper addresses the concept of culture in the generation known as the patriarchs or founders of Latin American philosophical thought, for which a relationship is established between culture and philosophy, and then the most important characteristics of the philosophy of some philosophers of this generation, such as Alejandro Korn, Carlos Vaz Ferreira, Alejandro Deústua, Enrique Molina and Antonio Caso is described, in order to point out the main ideas about the concept ofculture and its relation with Latin American identity.

En Latinoamérica, la normalidad filosófica objetivada por Romero en 1940 convierte a la filosofía en una función ordinaria de la cultura: la filosofía se convierte en una actividad común y profesional en la cultura. Como consecuencia de ello, asume una función social educacional, comprometida con la educación del pueblo, sin menoscabo de su vocación por el conocimiento y la verdad. Así, se muestra que la normalidad filosófica tiene un doble aspecto educacional: uno “conceptual”, que se refiere a la filosofía como actividad intelectual productora de un saber de determinadas características; y, el otro, “administrativo”, que implica un ejercicio institucional de la filosofía, vinculado a entidades educacionales o que están involucradas en el sistema formal oficial de educación del pueblo. The philosophical normality objectified by Romero turns philosophy in Latin America into an ordinary function of culture: philosophy becomes a common and professional activity in culture. As a consequence, it assumes an educational social function, committed to the education of the people, without undermining its vocation for knowledge and truth. Philosophical normality has a double educational aspect: a “conceptual”, which refers to philosophy as an intellectual activity that produces knowledge of certain characteristics; and the, "administrative", which implies an institutional exercise of philosophy, linked to educational entities or that are involved in the formal formal education system of the people.

Informa de que té material que ha fotocopiat dels arxius referent al territori anomenat Gran Colòmbia però que no ha pogut traduir i publicar. Envia algun dels seus treballs més recents Bochenski, Joseph M. Caracas Panamà Guatemala Quito Espanya Colòmbia