: "We are invisible": this melancholic assertion alludes to the "non-place" that we occupy as Latin American philosophers or, in general, as philosophers in the Spanish or Portuguese languages. We tend to survive as mere ghosts teaching courses and writing texts, perhaps some memorable ones, which, however, seldom spark anybody's interest, among other reasons, because almost no one takes the time to read them. In saying this, I do not mean to call upon a useless pathos, nor do I mean (...) to complain, or thrust forth a challenge. I am simply confirming a fact, and a widely acknowledged one at that. I wish to inquire a little into this invisibility. Later I will look into how the experience of our much acclaimed essay may help in fighting it. (shrink)

In the first part of my work I consider the false opposition between abstract universalism and cultural particularisms. I propose to dissolve it by means of a nomadic thought and take as an example of such thinking the work of Luis Villoro. The second part discusses the disagreement between Manuel Vargas and Robert Sánchez on philosophy as a cultural resource. The third part explores the genuine opposition between arrogant reason and porous reason.

En este artículo se examina la idea de historia en Luis Villoro, una faceta de su pensamiento no siempre debidamente valorada. En particular me interesa rescatar su idea de historia a partir del ensayo “El sentido de la historia” sin ignorar sus textos: Los grandes momentos del indigenismo en México y El proceso ideológico de la revolución de Independencia. La tesis central del ensayo es que la idea de historia de Villoro ejemplifica de manera notable un momento coyuntural para esta (...) disciplina que se debatía entre la filosofía analítica y el marxismo. (shrink)