En esta obra póstuma, Carlos Monsiváis, con su estilo y erudición únicos, recorre un siglo de la vida cultural de México, si bien, como él mismo confiesa, ésta es una tarea inacabable a la que además se suma la brevedad de la obra, que le obliga a cerrar su crónica en la década de 1980, dejando fuera los movimientos y creadores de los dos últimos decenios del siglo XX. Su recorrido parte de la época del modernismo y pasa por todas las manifestaciones culturales que se desarrollan a lo largo de las siguientes décadas, como la narrativa de la Revolución, el muralismo, la cultura en los años veinte, los Contemporáneos, la poesía de la generación del 50 hasta llegar al año de la ruptura que representa 1968 y las manifestaciones culturales que de él se desprenden.
by Ivor Grattan-Guinness Until twenty years ago the outline history of logicism was well known. Frege had had the important ideas, until he was eclipsed by Wittgenstein. Russell was important in publicising the former and tutoring the latter, and also for working with Moore in the conversion of British philosophy from neo-Hegelianism to the new analytic tradition in the 1900s, but his own work on logic and especially logicism was very muddled. Around that time Russell, who was still alive, sold his manuscripts to McMaster University in Canada, and interest in his achievements in logic began to develop, especially after his death in 1970. Scholars found thousands of folios of unpublished holograph awaiting their attention, and also hundreds of pertinent letters (both in the Russell Archives and elsewhere in certain recipients' collections). Various facets of his work came to light for the first time, and others -which could have been gleaned from carefully reading of the published sources- gained new publicity from the evidence revealed in manuscripts. Even the technical passage work, which constitutes the unread majority of the Principia mathematica (1910-13) of Russell and Whitehead, began to receive a little respectful scrutiny. It turned out that Russell had done several pioneering things. While indeed often incoherent in reference and content, they comprised major forays into the new mathematical logic, of which he turned out to be a major founder: some are even of interest to modem studies.
This innovative monograph is of major significance for not only all students and academics who undertake research on the history of Mexico during the half-century prior to the onset in 1910 of the Mexican Revolution but also the parallel community of scholars who specialise in the history of ideas, philosophy and science throughout Latin America in this period. Its principal purpose is to revisit the influential thesis of the Mexican philosopher Leopoldo Zea that the political-ideological group dubbed 'the scientists' by their opponents were guided by positivist ideas, especially those of the English philosopher Herbert Spencer. Its structure embraces, first, an overview of previous research upon the formation and differentiation of 'the scientists' and the black legend surrounding their legitimisation of the dictatorship of Porfirio Díaz, president of Mexico for 31 years until going into exile in 1911 after 27 uninterrupted years in the presidency, followed by an analysis, based upon primary sources that include Spencer's journal articles, of the origins of the theory of evolution long before Darwin and, in particular, the significant impact of Bacon and Newton upon the philosophy of Spencer. Having established what Spencer actually believed and wrote, the book then provides an analysis of the prolific writings, both published and archival, of two of the leading, although ideologically different, representatives of 'the scientists', Francisco Bulnes and Justo Sierra, demonstrating that their eclectic discourses used the ideas of the American Social Darwinists, and those from Spencer, Charles Darwin, Auguste Comte, and other European writers whose ideas reached them in a fragmented and second-hand fashion in an arbitrary fashion to support their conservative views of the need to promote political order and socio-economic progress, notwithstanding their belief that the ethnic make-up of Mexican society was a barrier to the country's modernisation. It concludes that far from forming a homogeneous elite guided by positivist ideas, 'the scientists' lacked a clear leader, and had an ambivalent relationship with Díaz. This revisionist book is of relevance for not only Mexicanists but also students of positivism in other Latin American countries - notably Brazil, because hitherto Zea's assessment of the Spencerianism of 'the scientists' has tended to be applied to the region as a whole by a process of inaccurate extrapolation.
The book is divided into two parts, namely, "Japanese Philosophy: Teaching and Research in the Global World;" and "Japanese Philosophy as an Academic Discipline." In the first part, there are reports of the situation of teaching and research of Japanese philosophy. The areas discussed are Japan, Canada, France, Spain and English-speaking regions. In the second part, there will be papers on varies topics on Japanese philosophy, such as papers on Nishida Kitaro, Kuki Shuzo, Tanabe Hajime to contemporary thinker such as Sakabe Megumi. These papers not only show the topics on Japanese philosophical debates, but also are the potential of Japanese philosophical thoughts.
In A History of Philosophy in the Twentieth Century, Christian Delacampagne reviews the discipline's divergent and dramatic course and shows that its greatest figures, even the most unworldly among them, were deeply affected by events of their time. From Ludwig Wittgenstein, whose famous Tractatus was actually composed in the trenches during World War I, to Edmund Husserl and Martin Heidegger—one who found himself barred from public life with Hitler's coming to power, the other a member of the Nazi party who later refused to repudiate German war crimes. From Bertrand Russell, whose lifelong pacifism led him to turn from logic and mathematics to social and moral questions, and Jean-Paul Sartre, who made philosophy an occasion for direct and personal political engagement, to Rudolf Carnap, a committed socialist, and Karl Popper, a resolute opponent of Communism. From the Vienna Circle and the Frankfurt School to the contemporary work of philosophers as variously minded as Jacques Derrida, Jürgen Habermas, and Hilary Putnam. The thinking of these philosophers, and scores of others, cannot be understood without being placed in the context of the times in which they lived.
This book brings the history of Latin American philosophy to an English-speaking audience through the prominent voices of Mauricio Beuchot, Horacio Cerutti-Guldberg, María Luisa Femenías, Jorge J. E. Gracia, Oscar R. Martí, León Olivé, Carlos Pereda, and Eduardo Rabossi. They argue that Spanish is not a philosophically irrelevant language and that there are original positions to be found in the work of Latin American philosophers. Part I of the book looks at why the history of philosophy has not developed in Latin America. A range of theoretical issues are explored, each focusing on specific problems that have hindered the development of a solid history. Part II details the complex task of writing a history of philosophy for a region still haunted by the specter of colonialism.
This volume contains articles on topics within a variety of disciplines: political philosophy, ethics, history of philosophy, formal logic, philosophy of science and technology, as well as philosophical interpretation of literature. It is relevant to philosophers and researchers in these disciplines. It addresses the question of a genuine Latin American local, national and continental cultural identity being a challenge to philosophy.
