Tommaso Sgarro

Desde la segunda mitad del siglo XX, el concepto de “nosotros” ha pasado a caracterizar la reflexión sobre la identidad, la cultura y la filosofía iberoamericanas. La reconstrucción de la trayectoria intelectual que ha hecho madurar el análisis de este concepto en la obra de Ricardo Espinoza Lolas nos muestra cómo esta categoría del pensamiento sudamericano, a pesar de sus estrechos vínculos con la historia del continente, puede universalizarse y, por tanto, utilizarse como paradigma filosófico a nivel mundial. A través de la comparación y profundización de las interpretaciones del lema “nosotros” dadas por Juan Carlos Scannone y Arturo Andrés Roig, y la ofrecida por Espinoza, emerge el alcance de una propuesta que, por un lado, muestra el valor histórico-filosófico del pensamiento iberoamericano y su papel dentro de una historia de la filosofía ya no entendida en clave meramente eurocéntrica e ideológica, sino en su desarrollo real y material; y por otro, la funcionalidad de un concepto que se convierte en dispositivo de desactivación del actual orden global capitalista de las tesis de espinozistas.

Ignacio Ellacuría was brutally murdered in November the 16th, 1989 by the hands of El Salvador’s Armed Forces; ten years later in 1999, a quick but detailed “schema” of Xavier Zubiri’s anthropology, which he had used for a course he taught between July and August 1968 at the Centro de Estudios Superiores para el Desarrollo (CESDE) in Medellín, was published within the second volume which collected the Jesuit’s philosophical writings. The “schema” brings together many of those theses that form the basis of his most important work, and which came out posthumously, “Filosofía de la realidad histórica” (1990); this was developed in close comparison with the thought of the great Spanish philosopher whose Ellacuría was student and collaborator. The historiographical reconstruction of the salient passages of Ellacuría’s research on the relationship between historicity and history in the broader Zubiri anthropological context makes possible to highlight some peculiar aspects of the Jesuit’s thought, which is not merely limited to offer a new and different line of interpretation of Zubiri’s thought. The prominence of the idea of history as a transition within the social body, characteristic of the human experience, offers a new perspective, all internal to the Ibero-American philosophy of liberation, and at the same time, allows us to trace new and different sources in Ellacuría’s philosophical production.

Kant is an author who frequently recurs in Zubiri’s works. The constancy of the comparison between the two philosophers is entirely internal to the method of investigation itself of Zubrian philosophy, which has nothing properly historiographical, and which has posed many problems to the commentators of Spanish philosopher. Following the references to Zubiri’s interpretation of Kant in the philosophical texts of Ignacio Ellacuria (1930-1989), we will try to feed a two-part comparison whose main goal is to clarify the nature and the perspective of the confrontation with Kantism, in relation to the more general problem of the status of philosophy in Zubiri’s production.

The 16th century saw the greatest genocide in human history: that of the Indians of South America. First the discovery, then the conquest and finally the colonization, have irreversibly modified the human and cultural fabric of the New World. In this story, Philosophy has taken on a specific role. Carried by the missionaries, mainly Scholastic tradition was the basis for the construction of the new Ibero-American identity. In illustrating this dynamic and its protagonists, particular attention must be paid to the events that concerned Peru, where the first University was born and where in 1610 the first Philosophy book in Latin was printed in the lands of the colonies. Among the protagonists of this process, José de Acosta and Jerónimo Valera, able in linking the Western tradition to the needs and culture of the natives. Il XVI secolo ha visto compiersi il più grande genocidio della storia dell’umanità: quello degli indios del Sudamerica. Prima la scoperta, poi della conquista e infine della colonizzazione, hanno modificato in maniera irreversibile il tessuto umano e culturale del Nuovo Mondo. In questa storia la filosofia ha assunto un suo preciso ruolo. Portata dai missionari, soprattutto la tradizione scolastica è stata alla base della costruzione della nuova identità iberoamericana. Nell’illustrare questa dinamica e i suoi protagonisti, particolare attenzione va posta alle vicende che hanno riguardato il Perù, dove nasce la prima Università e dove nel 1610 viene stampato il primo libro di filosofia in latino nelle terre delle colonie. Tra i protagonisti di questo processo, José de Acosta e Jerónimo Valera, capaci di raccordare la tradizione occidentale, alle istanze e alla cultura dei nativi.