Hispanics, philosophy, and the curriculum

Teaching Philosophy

Volumn 22, Issue 3, 1999, Pages 241-248

  Gracia, Jorge J E ^a  

^a UNIVERSITY AT BUFFALO   (United States)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 84880444337     PISSN: 01455788     EISSN: 21536619     Source Type: Journal    
DOI: 10.5840/teachphil199922333     Document Type: Article

References (18)

1. There is some dispute concerning the label under which we should refer to ourselves. I prefer 'Hispanics' for reasons that I explain in detail in Gracia, Hispanic/Latino Identity: From a Philosopher's Point of View (Oxford: Blackwell Publishers, forthcoming).
2. Gracia, "Affirmative Action for Hispanics? Yes and No," in Gracia and Pablo De Greiff, eds., Ethnic Identity, Justice, and Group Rights: Hispanics in the U.S., in preparation.
3. Proceedings and Addresses of The American Philosophical Association 66, 5 (1993), 45-46.
4. U.S. Bureau of the Census, Statistical Abstract of the United States, 1996, 116th edition (Washington, DC: U.S. Government Printing Office, 1996), chart
5. By the year 2025, it is expected that Hispanics will constitute 17.6% of the population whereas non-Hispanic whites will constitute 78.3% and non-Hispanic blacks 14.2%.
6. National Research Council, Summary Report: Doctorate Recipients from the United States Universities, appendix C (Washington, DC: National Academy Press, 1987), pp. 66-71.
7. Proceedings and Addresses of The American Philosophical Association 61, 2 (1987), pp. 359-360.
8. "Philosophy in America in 1994," Proceedings and Addresses of The American Philosophical Association 70, 2 (1996), pp. 135-137.
9. Here are some examples of African-Americans: Leonard Harris (Purdue), Howard McGary (Rutgers), and Lucius Outlaw (Haverford). Among established women philosophers known for their work in feminist issues are: Kathryn P. Addelson (Smith), Louise Antony (North Carolina at Chapel Hill), Susan Bordo (Kentucky), Lorraine Code (York, Ontario), Nancy Frankenbury (Dartmouth), Alison Jaggar (Colorado at Boulder), Carolyn Korsmeyer (Buffalo), Elizabeth Spellman (Smith), and Nancy Tuana (Oregon).
10. Mario Bunge, for example, has expressed impatience with those who work on the history of Latin American philosophy and is on record as noting that there is not much philosophy even in Argentina, which is certainly one of the most philosophically sophisticated countries in Latin America. "Testimonio de Mario Bunge," in ¿Porqué se fueron? Testimonios de argentinos en el exterior, ed. Ana Baron, Mario del Carril, and Albino Gómez (Buenos Aires: EMECE, 1995), p. 60.
11. See Gracia, Filosofía Hispánica: Concepto, origen y foco historiográfico (Pamplona: Universidad de Navarra, 1998).
12. Proceedings and Addresses of The American Philosophical Association, 70, 2 (1996), p. 153.
13. A Companion to the Philosophers, ed. Robert L. Arrington (Malden, MA: Blackwell Publishers, 1999).
14. see Antón Donoso, "The Society for Iberian and Latin American Thought (SILAT): An Interdisciplinary Project," Los Ensayistas: Boletín Informativo 1-2 (1976), 38-42.
15. See Suzanne Oboler, Ethnic Labels/Latino Lives (Minneapolis, MN: University of Minnesota Press, 1995), pp. 18-19.
16. See, for example, Jonathan Kozol, Amazing Grace: The Lives of Children and the Conscience of a Nation (New York: Harper Perennial, 1995), p. 41 et statim.
17. This phenomenon is not restricted to philosophy. In a conference on "Hispanics in the US: Cultural Locations," which took place at the University of San Francisco in 1997, Walter Mignolo pointed out that the move toward the creation of area studies departments in academia in the last few years, including Latin American and Latino studies, has had the adverse effect of banishing issues of concern to Hispanics to marginal departments, separate and distant from the academic mainstream.
18. See Gracia, "Hispanic Philosophy: Its beginning and Golden Age," in Hispanic Philosophy in the Age of Discovery, ed. K. White (Washington, DC: Catholic University of America Press, 1997), pp. 3-27.