- El Paso, Texas, United States
Kim Díaz
El Paso Community College, Philosophy, Faculty Member
- U.S. Department of Justice, Re-entry, Department Memberadd
- Latin American Philosophy, Classical American Pragmatism, Postcolonial Studies, Paulo Freire, Chicano Studies, Indigenismo, and 26 moreLuis Villoro, Mexican philosophy, Social and Political Philosophy, Critical Race Theory, Logic, Critical Pedagogy, Border Studies, John Dewey, Migration Studies, Assimilation, Mexican Americans, Immigration, José Carlos Mariátegui, Asian Philosophy, Mental Health, Prisons, Mass Incarceration, Pragmatism, Marxism, Happiness and Well Being, Migrant workers, Indigenous Politics, Haitian Revolution, Philosophy Of Race, Narcocultura, and Black Feminist Theory/Thoughtedit
In his Pedagogy of the Oppressed (1968), Paulo Freire explains how an important aspect of anyone’s liberation is the process of conscientização, namely, becoming aware of both external oppressive dynamics such as sexism, racism, as well... more
In his Pedagogy of the Oppressed (1968), Paulo Freire explains how an important aspect of anyone’s liberation is the process of conscientização, namely, becoming aware of both external oppressive dynamics such as sexism, racism, as well as how each of us has internalized these oppressive patterns so that our behavior is affected by the oppressive patterns we have internalized even though there may no longer be an external oppressive force or master outside of us to enforce the oppression. Freire argues that in the attempt to facilitate another person’s liberation (their realization of their own agency and freedom) we are often met with resistance. This resistance comes from the oppressive patterns we have internalized and Freire suggests we ought to believe in people’s ability to come into their own power but be distrustful of the internalized oppressive patterns. My aim in this project is to point out the problems with distrusting those we wish to help and instead suggest a more nuanced approach to trust through the practice of mindfulness. I discuss the work I do with two Federal Diversion and Re-entry programs as concrete examples of preemptively trusting the process of our own or another person's authenticity.
Research Interests:
Research Interests:
Indigenism & Indianism in Peru and Bolivia Kim Díaz This chapter explores the progression of Indigenism, the relationship between American Indians and Criollos & Mestizos in Peru and Bolivia by focusing on the essays "Discourse in the... more
Indigenism & Indianism in Peru and Bolivia
Kim Díaz
This chapter explores the progression of Indigenism, the relationship between American Indians and Criollos & Mestizos in Peru and Bolivia by focusing on the essays "Discourse in the Politeama" (1888) and "Our Indians" (1904) from the Peruvian anarchist indigenist Manuel González Prada, the chapters “Outline of the Economic Evolution,” “The Problem of the Indian,” and “The Problem of Land” (1928) from the Peruvian communist indigenist José Carlos Mariátegui, and the chapters “Religion,” “Race and Hunger,” and “On Indigenism and Indianism” (1969) from the Bolivian indianist Fausto Reinaga.
Jose Manuel de los Reyes González de Prada y Ulloa (1844-1918) was born in Lima, Peru and was an anarchist and a Criollo. He was the first intellectual to acknowledge the lack of awareness and utter lack of acknowledgement of the existence of American Indians by the Criollos and Mestizos in Peru. After Peru was defeated by Chile in the Pacific War (1879-1883), González Prada aimed to promote Peru’s national unity with his "Discurso en el Politeama" (1888). Here, he exposed the schism of the Peruvian republic among the Criollo, Mestizo, and American Indian people. He pointed out that the collective consciousness of the Peruvian bourgeoisie acknowledged the existence of American Indians as people only after they were defeated by Chile. “Peruvians,” the Criollos and Mestizos, that is, had expected to win the war against Chile because for hundreds of years Peru had been the center of the Spanish Viceroyalty and Peruvians believed themselves to be more powerful than Chile. Peru lost this war and González Prada became openly critical of the Criollos, his own social class, and suggested the lack of national unity was the likely cause for their defeat. González Prada, became the first Peruvian Indigenist and promoted the type of Indigenism that believed American Indians had the potential to become “civilized”. In his public lecture “Discurso en el Politeama,” González Prada ardently argued that American Indians were not brutes, but that they had the capacity to be civilized, all the while assuming that European culture was the standard of civilization.
José Carlos Mariátegui La Chira (1894-1930) was born in Moquegua, Peru, the son of a Criollo and an American Indian (Quechua) woman. He was a communist indigenist and he is among the most influential philosophers of Latin America. Mariátegui primarily formulated his ideas during the years 1920-1930, roughly a century after Peru had become independent from Spain in 1824. These hundred or so years, allowed Mariátegui the historical perspective to see the various stages that Peru had undergone, and where his country was at that time. He wrote about the Peruvian history of slavery of the American Indians during the Spanish colony, and the promises of freedom for all peoples that were made by the Peruvian liberals during the war of independence. At the beginning of the twentieth century, Mariátegui observed and outlined three types of economies in Peru: communism, feudalism and capitalism. Mariátegui was deeply affected by this historical context, and he was also exiled from Peru in 1920 due to his criticism of Augusto B. Leguía’s government (1908-1912, 1919-1930). In Europe, Mariátegui became acquainted with the thought of Georges Sorel and Antonio Gramsci, and their ideas influenced Mariátegui decisively. When Mariátegui returned to Peru from Europe in 1923 he wrote his Siete ensayos de Interpretación de la Realidad Peruana, his most incisive critique of the Peruvian situation. This chapter provides the historical and theoretical background for Mariátegui’s revolutionary myth and his type of communist Indigenism. Mariátegui was deeply influenced by Marxism and was very critical of the liberalism of the Criollos. Mariátegui’s ideas were ultimately misunderstood by the Marxists, however, and he died before he could think through and further develop his version of Indigenism.
Fausto Reinaga (1906-1994) was born in Colquechaca, Bolivia and like Mariátegui before him, was deeply influenced by Marxism early on in his intelectual development. Again like Mariátegui, Reinaga was also misunderstood by the communists and experienced a falling out with the communist party. Unlike Mariátegui, however, Reinaga had the opportunity to look deeper into his Indigenous roots and instead of Indigenism, Reinaga developed what he called “Indianism”. In this chapter, I share with the reader three previously un-translated sections from his Revolucion India. The first is Reinaga's chapter on "Religion," which provides a criticism from the Bolivian Indian perspective of what the American Indian people have undergone with the Europeans forceful Christianization of American Indians. The "Hunger and Race" chapter develops one of Reinaga’s central ideas, namely that class and race are two different categories and that American Indians must see themselves first and foremost as Indians and not as proletariats. This chapter has an excellent section on the experience of the average Indian woman, and generally how Indians live in poverty. The third chapter, "Indigenism and Indianism," spells out the difference between Indigenism - a branch of philosophy & literature, etc. that deals with American Indian topics from the perspective of Mestizos, so that Indigenism is essentially Mestizos studying American Indians. Indianism on the other hand is a movement, philosophy and literature, etc. from Indians and by Indians.
After exploring the development that Indigenism has made in Peru and Bolivia, we turn to the fact that American Indian peoples were considered property and were divided between the Spanish and Portuguese into encomiendas. This continues to affect American Indians in our current day and age with issues of not only land appropriation but also cultural appropriation. In order to explore this issue, we discuss the work of Silvia Rivera Cusicanqui and the American Indian roots of Chicanos.
De la Garza, Rudolph, Z. Anthony Kruszewsi, and Tomas A. Arciniega. Chicanos and Native Americans: The Territorial Minorities. Spectrum: New Jersey. 1973.
González, Manuel Prada. Ensayos Escogidos. Editora Latinoamericana, Lima. 1958.
González, Manuel Prada. Free Pages and Other Essays. Oxford UP. 2003.
Mariátegui, José Carlos. Siete Ensayos De Interpretación de la Realidad Peruana. Biblioteca Amauta, Lima, 1981.
Reinaga, Fausto. La Revolucion India. La Paz, Boliva. 2010.
Rivera Cusicanqui, Silvia. “Ch’ixinakax utxiwa: A Reflection on the Practices and Discourses of Decolonization.” The South Atlantic Quaterly. Winter, 2012.
Kim Díaz
This chapter explores the progression of Indigenism, the relationship between American Indians and Criollos & Mestizos in Peru and Bolivia by focusing on the essays "Discourse in the Politeama" (1888) and "Our Indians" (1904) from the Peruvian anarchist indigenist Manuel González Prada, the chapters “Outline of the Economic Evolution,” “The Problem of the Indian,” and “The Problem of Land” (1928) from the Peruvian communist indigenist José Carlos Mariátegui, and the chapters “Religion,” “Race and Hunger,” and “On Indigenism and Indianism” (1969) from the Bolivian indianist Fausto Reinaga.
Jose Manuel de los Reyes González de Prada y Ulloa (1844-1918) was born in Lima, Peru and was an anarchist and a Criollo. He was the first intellectual to acknowledge the lack of awareness and utter lack of acknowledgement of the existence of American Indians by the Criollos and Mestizos in Peru. After Peru was defeated by Chile in the Pacific War (1879-1883), González Prada aimed to promote Peru’s national unity with his "Discurso en el Politeama" (1888). Here, he exposed the schism of the Peruvian republic among the Criollo, Mestizo, and American Indian people. He pointed out that the collective consciousness of the Peruvian bourgeoisie acknowledged the existence of American Indians as people only after they were defeated by Chile. “Peruvians,” the Criollos and Mestizos, that is, had expected to win the war against Chile because for hundreds of years Peru had been the center of the Spanish Viceroyalty and Peruvians believed themselves to be more powerful than Chile. Peru lost this war and González Prada became openly critical of the Criollos, his own social class, and suggested the lack of national unity was the likely cause for their defeat. González Prada, became the first Peruvian Indigenist and promoted the type of Indigenism that believed American Indians had the potential to become “civilized”. In his public lecture “Discurso en el Politeama,” González Prada ardently argued that American Indians were not brutes, but that they had the capacity to be civilized, all the while assuming that European culture was the standard of civilization.
José Carlos Mariátegui La Chira (1894-1930) was born in Moquegua, Peru, the son of a Criollo and an American Indian (Quechua) woman. He was a communist indigenist and he is among the most influential philosophers of Latin America. Mariátegui primarily formulated his ideas during the years 1920-1930, roughly a century after Peru had become independent from Spain in 1824. These hundred or so years, allowed Mariátegui the historical perspective to see the various stages that Peru had undergone, and where his country was at that time. He wrote about the Peruvian history of slavery of the American Indians during the Spanish colony, and the promises of freedom for all peoples that were made by the Peruvian liberals during the war of independence. At the beginning of the twentieth century, Mariátegui observed and outlined three types of economies in Peru: communism, feudalism and capitalism. Mariátegui was deeply affected by this historical context, and he was also exiled from Peru in 1920 due to his criticism of Augusto B. Leguía’s government (1908-1912, 1919-1930). In Europe, Mariátegui became acquainted with the thought of Georges Sorel and Antonio Gramsci, and their ideas influenced Mariátegui decisively. When Mariátegui returned to Peru from Europe in 1923 he wrote his Siete ensayos de Interpretación de la Realidad Peruana, his most incisive critique of the Peruvian situation. This chapter provides the historical and theoretical background for Mariátegui’s revolutionary myth and his type of communist Indigenism. Mariátegui was deeply influenced by Marxism and was very critical of the liberalism of the Criollos. Mariátegui’s ideas were ultimately misunderstood by the Marxists, however, and he died before he could think through and further develop his version of Indigenism.
Fausto Reinaga (1906-1994) was born in Colquechaca, Bolivia and like Mariátegui before him, was deeply influenced by Marxism early on in his intelectual development. Again like Mariátegui, Reinaga was also misunderstood by the communists and experienced a falling out with the communist party. Unlike Mariátegui, however, Reinaga had the opportunity to look deeper into his Indigenous roots and instead of Indigenism, Reinaga developed what he called “Indianism”. In this chapter, I share with the reader three previously un-translated sections from his Revolucion India. The first is Reinaga's chapter on "Religion," which provides a criticism from the Bolivian Indian perspective of what the American Indian people have undergone with the Europeans forceful Christianization of American Indians. The "Hunger and Race" chapter develops one of Reinaga’s central ideas, namely that class and race are two different categories and that American Indians must see themselves first and foremost as Indians and not as proletariats. This chapter has an excellent section on the experience of the average Indian woman, and generally how Indians live in poverty. The third chapter, "Indigenism and Indianism," spells out the difference between Indigenism - a branch of philosophy & literature, etc. that deals with American Indian topics from the perspective of Mestizos, so that Indigenism is essentially Mestizos studying American Indians. Indianism on the other hand is a movement, philosophy and literature, etc. from Indians and by Indians.
After exploring the development that Indigenism has made in Peru and Bolivia, we turn to the fact that American Indian peoples were considered property and were divided between the Spanish and Portuguese into encomiendas. This continues to affect American Indians in our current day and age with issues of not only land appropriation but also cultural appropriation. In order to explore this issue, we discuss the work of Silvia Rivera Cusicanqui and the American Indian roots of Chicanos.
De la Garza, Rudolph, Z. Anthony Kruszewsi, and Tomas A. Arciniega. Chicanos and Native Americans: The Territorial Minorities. Spectrum: New Jersey. 1973.
González, Manuel Prada. Ensayos Escogidos. Editora Latinoamericana, Lima. 1958.
González, Manuel Prada. Free Pages and Other Essays. Oxford UP. 2003.
Mariátegui, José Carlos. Siete Ensayos De Interpretación de la Realidad Peruana. Biblioteca Amauta, Lima, 1981.
Reinaga, Fausto. La Revolucion India. La Paz, Boliva. 2010.
Rivera Cusicanqui, Silvia. “Ch’ixinakax utxiwa: A Reflection on the Practices and Discourses of Decolonization.” The South Atlantic Quaterly. Winter, 2012.
Research Interests:
In the conclusion to “A World of Pure Experience” (1904), William James writes “experience grows by its edges.” I explore what this may mean vis-à-vis Chicanx culture and Spanglish to argue that Chicanxs are neither a bastardization of... more
In the conclusion to “A World of Pure Experience” (1904), William James writes “experience grows by its edges.” I explore what this may mean vis-à-vis Chicanx culture and Spanglish to argue that Chicanxs are neither a bastardization of Anglo or Mexican people and culture, nor is Spanglish a bastardization of English nor Español, and that in some ways Chicanxs feel their Mexicanidad more palpably than Mexicans who live in the interior of Mexico where one's Mexicanidad is not a predominant identifier. I first explain the process metaphysics that James espouses as well as his view of the lived experience. I build on these two Jamesian concepts and work with the chapter “The Pachuco and Other Extremes” from Octavio Paz's The Labyrinth of Solitude (1950), as well as Gloria Anzaldúa's Borderlands/La Frontera (1987) to explore the experience of being a Chicana and speaking Spanglish on the U.S-Mexico border.
Research Interests:
Paulo Freire was one of the most influential philosophers of education of the twentieth century. He worked wholeheartedly to help people both through his philosophy and his practice of critical pedagogy. A native of Brazil, Freire's goal... more
Paulo Freire was one of the most influential philosophers of education of the twentieth century. He worked wholeheartedly to help people both through his philosophy and his practice of critical pedagogy. A native of Brazil, Freire's goal was to eradicate illiteracy among people from previously colonized countries and continents. His insights were rooted in the social and political realities of the children and grandchildren of former slaves. His ideas, life, and work served to ameliorate the living conditions of oppressed people.
This article examines key events in Freire's life, as well as his ideas regarding pedagogy and political philosophy. In particular, it examines conscientização, critical pedagogy, Freire's criticism of the banking model of education, and the process of internalization of one's oppressors. As a humanist, Freire defended the theses that: (a) it is every person's ontological vocation to become more human; (b) both the oppressor and the oppressed are diminished in their humanity when their relationship is characterized by oppressive dynamics; (c) through the process of conscientização, the oppressors and oppressed can come to understand their own power; and (d) ultimately the oppressed will be able to authentically change their circumstances only if their intentions and actions are consistent with their goal.
This article examines key events in Freire's life, as well as his ideas regarding pedagogy and political philosophy. In particular, it examines conscientização, critical pedagogy, Freire's criticism of the banking model of education, and the process of internalization of one's oppressors. As a humanist, Freire defended the theses that: (a) it is every person's ontological vocation to become more human; (b) both the oppressor and the oppressed are diminished in their humanity when their relationship is characterized by oppressive dynamics; (c) through the process of conscientização, the oppressors and oppressed can come to understand their own power; and (d) ultimately the oppressed will be able to authentically change their circumstances only if their intentions and actions are consistent with their goal.
Research Interests:
Paulo Freire's book Pedagogy of the Oppressed was written in 1968 and first published in Spanish also in 1968. It was subsequently translated to English, Italian, French and German. Although Freire was Brazilian and a native speaker of... more
Paulo Freire's book Pedagogy of the Oppressed was written in 1968 and first published in Spanish also in 1968. It was subsequently translated to English, Italian, French and German. Although Freire was Brazilian and a native speaker of Portuguese, he was not able to publish this book in Brazil until 1975, seven years after he wrote it. This is because at this time, Paulo Freire was living in Geneva, Switzerland, exiled from Brazil due to political reasons. The following provides biographical and historical background on Freire and Brazil so that we can be better able to appreciate and understand the ideas developed in Pedagogy of the Oppressed.
Research Interests:
In this study, we examine the philosophical bases of one of the leading clinical psychological methods of therapy for anxiety, anger, and depression, Cognitive Behavioral Therapy (CBT). We trace this method back to its philosophical... more
In this study, we examine the philosophical bases of one of the leading clinical psychological methods of therapy for anxiety, anger, and depression, Cognitive Behavioral Therapy (CBT). We trace this method back to its philosophical roots in the Stoic, Buddhist, Taoist, and Existentialist philosophical traditions. We start by discussing the tenets of CBT, and then we expand on the philosophical traditions that ground this approach. Given that CBT has had a clinically measured positive effect on the psychological well-being of individuals, it becomes important to study the philosophical foundations on which this therapy is based.
Research Interests:
One of the best-known aspects of José Carlos Mariátegui’s philosophy is his concept of a revolutionary myth. What does this revolutionary myth entail, how and why did Mariátegui develop this idea? The following article situates... more
One of the best-known aspects of José Carlos Mariátegui’s philosophy is his concept of a revolutionary myth. What does this revolutionary myth entail, how and why did Mariátegui develop this idea? The following article situates Mariátegui’s thought in both the historical and intellectual context of the 1920’s in order to answer these questions. This is relevant because Mariátegui’s philosophy and his revolutionary myth have influenced several Latin American revolutionaries such as Ernesto Che Guevara and Sendero Luminoso (Shining Path). Mariátegui’s ideas have thus changed the lives and history of Latin Americans and it is important that we neither demonize nor idolize Mariátegui’s intellectual work without first attempting to understand it.
KEY WORDS: MARIATEGUI, LATIN AMERICA, POST-COLONIALISM, INDIGENISM, MARXISM
KEY WORDS: MARIATEGUI, LATIN AMERICA, POST-COLONIALISM, INDIGENISM, MARXISM
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ABSTRACT: Drawing on the work of John Rawls and Thomas Pogge, I argue that the U.S. is in part responsible for the immigration of Mexicans and Central Americans into the U.S. By seeking to further its national interests through its... more
ABSTRACT: Drawing on the work of John Rawls and Thomas Pogge, I argue that the U.S. is in part responsible for the immigration of Mexicans and Central Americans into the U.S. By seeking to further its national interests through its foreign policies, the U.S. has created economic and politically oppressive conditions that Mexican and Central American people seek to escape. The significance of this project is to highlight the role of the U.S. in illegal immigration so that we may first acknowledge our responsibility in order to seek lasting humane solutions.
Research Interests:
Subtractive schooling is a type of pedagogy that subtracts from the student aspects of her identity in order to assimilate and reshape her identity to fit the American mainstream. Here, I question the value of assimilation as it takes... more
Subtractive schooling is a type of pedagogy that subtracts from the student aspects of her identity in order to assimilate and reshape her identity to fit the American mainstream. Here, I question the value of assimilation as it takes place in our public school systems. Currently, immigrant children are often made to feel inadequate for being culturally different. This is detrimental to their development as students given that at their young age they do not yet have the emotional maturity to know that their experience, language and culture are legitimate and valuable. My goal is to shift the focus of subtractive schooling to one that fosters the growth of students through recognition. I suggest that John Dewey’s and Paulo Freire’s pedagogy of recognition is a helpful approach to this problem. Both Dewey and Freire’s pedagogy emphasize recognition as central to their pedagogy.
Research Interests:
How can we ameliorate the current immigration policies toward Mexican people immigrating to the United States? This study re-examines how the development of scenarios assisted South Africa to dismantle apartheid without engaging in a... more
How can we ameliorate the current immigration policies toward Mexican people immigrating to the United States? This study re-examines how the development of scenarios assisted
South Africa to dismantle apartheid without engaging in a bloody civil war. Following the scenario approach, we articulate positions taken by different interest groups involved in the
debate concerning immigration from Mexico. Next, we formulate a set of scenarios which are evaluated as to how well each contributes to the well-being of the populace both of
Mexico and of the United States. The South African scenario model has proven to be an effective tool in times of political disagreement. It fosters a common language among competing
groups, non-hierarchal communication among groups, and acknowledgement of the concerns of each group involved.
South Africa to dismantle apartheid without engaging in a bloody civil war. Following the scenario approach, we articulate positions taken by different interest groups involved in the
debate concerning immigration from Mexico. Next, we formulate a set of scenarios which are evaluated as to how well each contributes to the well-being of the populace both of
Mexico and of the United States. The South African scenario model has proven to be an effective tool in times of political disagreement. It fosters a common language among competing
groups, non-hierarchal communication among groups, and acknowledgement of the concerns of each group involved.
Research Interests:
Research Interests:
Translation of Guillermo Hurtado's "Retratos de Luis Villoro"
Research Interests:
Kim Díaz trabaja para el Philosophical Systems Institute donde enseña filosofía y atención plena para el Programa de Re-entrada Sendero y el Programa de Desvío Adelante, Distrito Oeste de Texas, División El Paso. Sus escritos han sido... more
Kim Díaz trabaja para el Philosophical Systems Institute donde enseña filosofía y atención plena para el Programa de Re-entrada Sendero y el Programa de Desvío Adelante, Distrito Oeste de Texas, División El Paso. Sus escritos han sido publicados en revistas como Philosophy in the Contemporary World, Societies without Borders, y The American Philosophical Association Newsletter on Hispanic/Latino Issues in Philosophy. Es una de los fundadores de la Society for Mexican American Philosophy y co-editora del libro, The Philosophy of the Americas Reader (Bloomsbury). Es también maestra de yoga certificada; recibió su formación de yoga en Rishikesh, India.
https://somosenescrito.weebly.com/somos-en-el-aire-podcast/somos-en-el-aire-kim-diaz
https://somosenescrito.weebly.com/somos-en-el-aire-podcast/somos-en-el-aire-kim-diaz
Research Interests:
Entrevista de Kim Díaz por Fanny Del Rio en Milenio. Septiembre 9, 2017.
http://www.milenio.com/cultura/laberinto/kim_diaz-filosofa_chicana-dreamers-donald_trump-dreamers-laberinto_0_1026497545.html
http://www.milenio.com/cultura/laberinto/kim_diaz-filosofa_chicana-dreamers-donald_trump-dreamers-laberinto_0_1026497545.html
Research Interests:
Entrevista de Kim Díaz por el grupo Mexicanizados. Septiembre 1, 2017. Toluca, México. https://youtu.be/Tei9rC9qVaA
Research Interests:
Do you despise your body? Can the body be a source of transcendence? Can one, however, have nothing but only the body? Are we embedded in this world as bodies with other objects, texts, rituals, spectators, and bodies? Is everybody also a... more
Do you despise your body? Can the body be a source of transcendence? Can one, however, have nothing but only the body? Are we embedded in this world as bodies with other objects, texts, rituals, spectators, and bodies? Is everybody also a biological, physical, social, & political object? Do you see yourself through the eyes of others? Can there be The (disembodied) View from Nowhere? Is it possible to experience the body as the object and subject fused together? Why do we watch dance? Why do dancers dance, & is any movement dance? Why get into tough postures? Why touch? Can the body be ‘nationalised’? What makes martial arts, yoga and dance similar? Does the body ‘do’ the thinking, & can it (though perishable) think about the eternal (soul)? Is there a homologous relationship between the body (pinde) and the cosmos (brahmand)? If we imprison the body long enough do we also end up imprisoning the mind? Is it possible to leave a manual for dance and martial arts? Is life information? What is the very long term future of (dis)embodiment, ‘presence’, and impermanence? Is the body ready? Might it be bypassed? SynTalk thinks about these & more questions using concepts and experiences from philosophy (Dr. Kim Díaz, US Department of Justice, also El Paso Community College, Texas), political theory & poetry (Prof. Bishnu N. Mohapatra, Forum on Contemporary Theory, Vadodara), & dance (Aparna Uppaluri, Antara Collective, also NCBS, Bangalore).
Research Interests:
Entrevista sobre la filosofía Latinoamericana (es el link 041216) de Kim Díaz (El Paso/Juarez), Santiago Rey (Bogota) y Aureliano Ortega (Guanajuato). Gracias a Gabriel Falcón Morales y su programa El Portico de los Cínicos - programa... more
Entrevista sobre la filosofía Latinoamericana (es el link 041216) de Kim Díaz (El Paso/Juarez), Santiago Rey (Bogota) y Aureliano Ortega (Guanajuato).
Gracias a Gabriel Falcón Morales y su programa El Portico de los Cínicos - programa de divulgación filosófica y cultural del departamento de filosofía de la universidad de Guadalajara.
http://udgtv.com/podcast/guadalajara-xhudg-1043-fm/el-p%C3%B3rtico-de-los-c%C3%ADnicos
Gracias a Gabriel Falcón Morales y su programa El Portico de los Cínicos - programa de divulgación filosófica y cultural del departamento de filosofía de la universidad de Guadalajara.
http://udgtv.com/podcast/guadalajara-xhudg-1043-fm/el-p%C3%B3rtico-de-los-c%C3%ADnicos
Research Interests:
“With selections by marginalized thinkers, this Reader rejects the myth that American philosophy is fundamentally male, white, and limited to the United States. It offers a window to the contexts, cultures, and conflicts that shaped... more
“With selections by marginalized thinkers, this Reader rejects the myth that American philosophy is fundamentally male, white, and limited to the United States. It offers a window to the contexts, cultures, and conflicts that shaped Native American, African American, Latin American, and Asian American philosophies, and provides fresh insight into perennial problems in ethics, metaphysics, and epistemology by expanding the philosophical canon. Required reading.”
Derrick Darby, Henry Rutgers Professor of Philosophy, Rutgers University, USA
“The year is 2021 and what you have here is perhaps the first and only anthology of ‘American’ philosophy.”
Robert Eli Sanchez, Jr. Associate Professor of Philosophy, Occidental College, USA
“This exciting collection does some very important philosophical work. Díaz and Foust provide us with the tools to construct a much more honest philosophical canon, one with a hemispheric awareness of the importance of multicultural perspectives. By showing us the wide range of North and Latin American voices, we are able to find new ways of thinking for a more humane future.”
José-Antonio Orosco, Professor of Philosophy, Oregon State University, USA
Derrick Darby, Henry Rutgers Professor of Philosophy, Rutgers University, USA
“The year is 2021 and what you have here is perhaps the first and only anthology of ‘American’ philosophy.”
Robert Eli Sanchez, Jr. Associate Professor of Philosophy, Occidental College, USA
“This exciting collection does some very important philosophical work. Díaz and Foust provide us with the tools to construct a much more honest philosophical canon, one with a hemispheric awareness of the importance of multicultural perspectives. By showing us the wide range of North and Latin American voices, we are able to find new ways of thinking for a more humane future.”
José-Antonio Orosco, Professor of Philosophy, Oregon State University, USA