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APA Newsletters
Spring 2000
Volume 99, Number 2


Newsletter on Hispanic/Latino Issues in Philosophy

Syllabi

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On A Particular Syllabus for Latin American Philosophy

Mario Sáenz
LeMoyne College

Introductory Comments

The following is a syllabus for Latin American Social Philosophy during the Spring Semester of 1994. In the past I had used only or primarily philosophical texts (or what passes as philosophy in the United States). But I got the impression that my students needed a more sophisticated understanding of Latin American social, political, and cultural history before they could do Latin American philosophy in the historicist Mexican tradition or the philosophy of liberation that came out of Argentina during the 1960s and 1970s. The course below was designed as an introductory course on the Latin American "situation" that put a lot of emphasis on cultural and social practices. Le Moyne College, where I teach, is a small undergraduate institution (except for graduate programs in business and education) in Central New York. Most of its students are from the surrounding area.

Mario Sáenz, Le Moyne College, Spring 1994

RH 420; Tel: 4487 (o), 445-9817 (h)

Office Hours: MWF: 11:30 a.m.–12:30 p.m., and by appointment

LATIN AMERICAN SOCIAL PHILOSOPHY
(PHIL 353)

This course will study some of the major philosophical trends in Latin America in the light of both the search for cultural identity in the midst of difference, and the structural conditions of poverty and oppression. It will consider those philosophies of social change which (a) analyze the social interests underlying hegemonic ideologies, (b) examine the status of colonized discourses of resistance, and (c) seek a dialogical integration of the diversity of voices in Latin America. Thinkers studied will include Bartolomé de Las Casas, José Carlos Mariátegui, Leopoldo Zea, Gustavo Gutiérrez, Enrique Dussel, Ofelia Schutte, and Rigoberta Menchú, as representative figures of some of the major trends of Latin American social and political philosophy (i.e., Latin American Marxism, Indigenous discourses of resistance, philosophies of cultural identity, liberation theology, and the philosophy of liberation).

TEXTS

Enrique Dussel, Philosophy of Liberation (Maryknoll, NY: Orbis, 1985)

Gustavo Gutiérrez, A Theology of Liberation (Maryknoll, NY: Orbis, 1983, 2nd edition)

Bartolomé de Las Casas, edited by George Sanderlin, Witness: Writings of Bartolomé de Las Casas (Maryknoll, NY: Orbis, 1992)

José Carlos Mariátegui, Seven Interpretive Essays of Peruvian Reality (Austin: University of Texas Press, 1971)

Rigoberta Menchú, I, Rigoberta Menchú (London: Verso, 1984)

Ofelia Schutte, Cultural Identity and Social Liberation in Latin American Thought (Albany: SUNY, 1993)

Essays and selections handed out in class.

GRADE DISTRIBUTION

Class Participation (20 %)
Oral and Written Presentation (20 %)—TBA
Research Paper (30 %)—Due on 25 April
In-Class Essay (30 %)—4 May, 12:30 p.m.

Note on Class Participation: Attendance is part of class participation. After 3 absences, 1 percentage point will be subtracted from your class participation grade for every additional absence; also, and independently of the aforementioned, excessive absenteeism will have a negative impact on your class participation grade.

Note on Research Paper: 10–15 pages long (double-spaced, typewritten). All pertinent topics are accepted. However, you must make an appointment with me by 11 April at the latest on the topic of your essay; you must decide before 11 April on your research topic; hence, the purpose of the appointment is not to decide on a topic; rather, it is to discuss the topic you have already chosen.

Note on Oral and Written Presentation: On the date when your presentation is due, you must hand out written versions of it to all members of the class. It should be no fewer than 4 and no more than 5 pages long (double-spaced, typewritten). After reading it in class, it will be discussed in class. Your written presentation shall be a reflection essay on a pertinent topic (whether or not it has been discussed in class); it must include both a description of the issue discussed and your own evaluation of it.

Note on In-Class Essay: It will be a 2-hour comprehensive examination. I will give you 7 study questions for the exam; on exam day, you will have to answer 2 of those questions (1 chosen by you, and 1 chosen by me from the remainder).

TENTATIVE SCHEDULE

Jan 10 Introduction

Jan 12 Zea (handout from The Latin American Mind)

Jan 14–26 Mariátegui

Jan 28 Oral and Written Presentation (students’ names)

Jan 31 Zea (handout)

Feb 2–4 Las Casas, and Todorov (handout from The Conquest of America)

Feb 7 Oral and Written Presentation (students’ names)

Feb 9 Taussig (handout from The Devil and Commodity Fetishism in South America)

Feb 11 Oral and Written Presentation (students’ names)

Feb 14–18 Gutiérrez

Feb 23 Oral and Written Presentation (students’ names)

Feb 25–Mar 2 Gutiérrez

Mar 4 Oral and Written Presentation (students’ names)

Mar 7–21 Dussel

Mar 23 Oral and Written Presentation (students’ names)

Apr 6–8 Menchú

Apr 11 Oral and Written Presentation (students’ names)

Apr 13–18 Schutte

Apr 20 Oral and Written Presentation (students’ names)

Apr 22–25 Schutte

Apr 27 Oral and Written Presentation (students’ names)

Apr 29 Conclusion

Concluding Comments:

In the past I had used Gracia’s edition of Latin American Philosophy in the Twentieth Century, which contains a fine collection of texts in ethics, legal philosophy, metaphysics, and social and cultural philosophy by writers as distinguished as Caso, Vasconcelos, Zea, Salazar Bondy, Roig, and Frondizi. As you can see in the syllabus above, I shied away from it for that particular course. I will be teaching this course again during the Fall semester of 2000. Thus, I am redesigning the course to incorporate Latino and Hispanic thought. Gracia’s new book on Hispanic/Latino Identity: A Philosophical Perspective (Malden, MA: Blackwell Publishers, 1999) is particularly pertinent here. Also, I plan to approach Dussel through Linda Martín Alcoff and Eduardo Mendieta’s edited work on Dussel, Thinking fron the Underside of History (Lanham: Rowman & Littlefield, 2000, forthcoming). However, as I intimated above, in my college it is important to incorporate into the syllabus sophisticated nonphilosophical works to help the students better understand the ways in which "the question of being and the other" has been raised in Latin America. Finally, given the significance of liberation theology in Latin America, it is important for me to include theological texts in a philosophy syllabus. For the coming Fall semester, I am considering the works of Elsa Támez on the current task of liberation theology (given the reality of neoliberalism) and María Pilar Aquino (Our Cry for Life: Feminist Theology from Latin America, Maryknoll: Orbis, 1993). Aquino’s work will nicely complement Schutte’s excellent chapter on feminist theory in Latin America in her book Cultural Identity and Social Liberation in Latin American Thought
(see above).


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