Latin American Thought examines the relationship between philosophy and rationality in Latin American thought, the nature of justice, human rights, and cultural identity, and other questions that have concerned Latin American thinkers from the colonial period to the present day. From the Mayans, Aztecs, and Incas to the present day, reveals the assembly of interesting philosophical arguments offered by Latin Americans. Nuccetelli traces Latin American thought through questions concerning rationality, gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and relativism vs. universalism - all matters of continuing concern in Spanish and Portuguese-speaking parts of the world . Amongst issues of heated controversy from the early twentieth century to the present, also explores how Latin Americans and their descendants abroad think of their own cultural identity, of US mass-culture and philosophy, and of the vexing problem of which name, if any, to use when referring to this exceedingly diverse ethnic group. 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.
Perception is our key to the world. It plays at least three different roles in our lives. It justifies beliefs and provides us with knowledge of our environment. It brings about conscious mental states. It converts informational input, such as light and sound waves, into representations of invariant features in our environment. Corresponding to these three roles, there are at least three fundamental questions that have motivated the study of perception. How does perception justify beliefs and yield knowledge of our environment? How does perception bring about conscious mental states? How does a perceptual system accomplish the feat of converting varying informational input into mental representations of invariant features in our environment? This book presents a unified account of the phenomenological and epistemological role of perception that is informed by empirical research. So it develops an account of perception that provides an answer to the first two questions, while being sensitive to scientific accounts that address the third question. The key idea is that perception is constituted by employing perceptual capacities - for example the capacity to discriminate instances of red from instances of blue. Perceptual content, consciousness, and evidence are each analyzed in terms of this basic property of perception. Employing perceptual capacities constitutes phenomenal character as well as perceptual content. The primacy of employing perceptual capacities in perception over their derivative employment in hallucination and illusion grounds the epistemic force of perceptual experience. In this way, the book provides a unified account of perceptual content, consciousness, and evidence.
Latin American Thought examines the relationship between philosophy and rationality in Latin American thought, the nature of justice, human rights, and cultural identity, and other questions that have concerned Latin American thinkers from the colonial period to the present day. From the Mayans, Aztecs, and Incas to the present day, reveals the assembly of interesting philosophical arguments offered by Latin Americans. Nuccetelli traces Latin American thought through questions concerning rationality, gender discrimination, justice, human rights, reparation for historically dispossessed peoples, and relativism vs. universalism - all matters of continuing concern in Spanish and Portuguese-speaking parts of the world . Amongst issues of heated controversy from the early twentieth century to the present, also explores how Latin Americans and their descendants abroad think of their own cultural identity, of US mass-culture and philosophy, and of the vexing problem of which name, if any, to use when referring to this exceedingly diverse ethnic group. 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.
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A Plague on Both your Houses Meet physician Matthew Bartholomew, whose unorthodox but effective treatment of his patients frequently draws accusations of heresy from his more traditional colleagues. Besides his practice, Bartholomew is teacher of Medicine at Michaelhouse, part of the fledgling University of Cambridge. In 1348, the inhabitants of Cambridge live under the shadow of a terrible pestilence that has ravaged Europe and is travelling relentlessly eastward towards England. Bartholomew, however, is distracted by the sudden and inexplicable death of the Master of Michaelhouse - a death the University authorities do not want investigated. When three more scholars die in mysterious circumstances, Bartholomew defies the University and begins his own enquiry. And then the Black Death finally arrives... An Unholy Alliance Two years after the Black Death hit England, the people of Cambridge are still struggling to overcome its effects. Bands of outlaws roam the land and the high death rate among priests and monks has left the people vulnerable to sinister cults that have grown up in the wake of the plague. At Michaelhouse, Matthew Bartholomew is training new physicians to replace those who died of the pestilence when the body of a friar is found in the University's massive document chest. Then Bartholomew is shocked to discover the meeting place for a mysterious sect which holds its followers in terror, and which could be at the very heart of an astonishing web of blackmail and deceit aimed to overthrow the established religion.
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