This dissertation investigates the narrative practice of Latin American Existentialism. My project tracks the structures, themes, and interpretations of Existentialism across national borders in the belief that a common expression exists which is distinctly Latin American. I begin this philosophical cartography, with four Existential(ist) novels produced in Latin America during the 1930s. Specifically, I will examine the Existentialist quality of Enrique Labrador Ruiz's El laberinto de si­ mismo (1933), Mari­a Luisa Bombal's La ultima niebla (1934) and La amortajada (1938), and Graciliano Ramos's Angustia (1936). These narratives are analyzed in relation to the core thematic of Existential philosophy. I read these narratives as Existential(ist) because they are of, relating to and characterized by a philosophy of existence, and because they simultaneously produce an Existential discourse. My study is, at one level, comparative in that I pursue the points of emergence of Existentialism's prominent categories not only across national borders, but also across disciplines. I relate the tradition of Latin American thought in the first half of the 20th century and Existential philosophy from Europe to collectivize the thematic points of contact. These I contrast with our literary production of the 1930s. By emphasizing the particularities and continuations of Latin America's contribution to the Existential canon I, in effect, periodize an era which is foundational in the history of Latin American literature. Furthermore, by acknowledging the literary presence of Latin American Existentialism we can appreciate the explicit narrative interrogation of the Self through aesthetic, ethical, and ontological parameters.

This essay proposes that theology and philosophy are not mutually exclusive or at odds with one another methodologically, but in fact that religious categories are useful in philosophical analyses, and particularly when it comes to ethics. In this essay, I examine the theological concept of sin as it is expressed in Latin American Liberation Theology (over and against the more traditional understanding of sin in Western Christianity) as the domination of the Other and the oppression of the poor through geo-political systems of power. I explore the responses to this notion from the Magisterium of the Roman Catholic Church, as well as my own critiques in terms of theoretical integrity with particular regard to claims of universalism. The essay then proceeds into a synthesis of these criticisms through the work of Josiah Royce on Community and Loyalty in

Orientador: Prof. Dr. Daniel Pansarelli / Dissertação (mestrado) - Universidade Federal do ABC, Programa de Pós-Graduação em Filosofia, 2017. / Tendo como motivação e ponto de partida os acontecimentos e experiências políticas da segunda década dos anos 2000 no Brasil, em nossa pesquisa lançamos mão do método analético e da filosofia produzida por Enrique Dussel para explicitar sua proposta de "fetichização do poder" e apresentá-la como fundamento da corrupção nas instituições. Para tal, em nosso primeiro capítulo, constituímos junto ao filósofo latino-americano a base material antropológica que dá conteúdo e que sustenta sua política. Em seguida, apresentamos os princípios ético-políticos de sua filosofia da libertação que guiam o processo de institucionalização de uma comunidade de vida. No terceiro capítulo, desenvolvemos a diferença entre o exercício obediencial e o exercício corrompido do poder, abrindo caminho para a explicitação do processo de "fetichização do poder", tomando-o como fundamento da corrupção nas instituições. Cabe indicar que tomar a produção em filosofia política do latino-americano Enrique Dussel não implica em pressupor que a corrupção seja um problema exclusiva ou redutivamente do campo político, mas que tomaremos a produção em política como estudo de caso para construir um modelo teórico aberto que permita evidenciar o fundamento da corrupção institucional em diversos campos ¿ ainda a ser criticado, melhorado e/ou transformado. / Taking as a starting point and motivation for this work the recent political events and experiences in Brazil, in our research we use the analetical method and the philosophy produced by Enrique Dussel to make explicit the concept of "fetishization of power" and present it as the basis of corruption in institutions. To this end, in our first chapter, we constitute together with the Latin American philosopher the anthropological material base that gives content and that sustains its political philosophy. Next, we present the ethical-political principles of his liberation philosophy that guide the process of institutionalization in a community of life. In the third chapter, we develop the difference between obediential exercise and the corrupt exercise of power, preparing the way for the process of "fetishization of power" to be explicited, taking it as a basis for corruption in institutions. It should be pointed out that taking the production in political philosophy of the Latin American Dussel doesn¿t imply that we are taking corruption as an exclusively political problem, but that we will take the production the politic content as a case to constitute an open theoretical model that makes it possible to highlight the basis of institutional corruption in various fields ¿ still to be criticized, improved and / or transformed.

Notre propos dans cette recherche est double. D'une part, il s'agit d'examiner les rapports qu'entretient le concept d'universalité avec la proposition latino-américaine d'une philosophie située, « inculturée », et donc d'examiner les rapports des philosophies critiques latino-américaines aux débats sur l'universalisme et le culturalisme. Dans un contexte où l'universalisme est de fait l'effet d'une globalisation homogénéisante et ethnocentrique (universalisme monologique), et face aux revendications de la différence comme identités préfixées et closes aux risques fondamentalistes, un nouveau et véritable universalisme comme dialogue interculturel se présente à nous comme une alternative intéressante au dilemme entre universalisme et particularité. D'une part, notre propos est de présenter la pensée critique latino-américaine actuelle. En ce sens, ce travail s'organise autour d'une seule figure, à savoir Enrique Dussel, afin de pouvoir approfondir les liens entre la philosophie latino-américaine de la libération et certains courants de philosophie européens (la métaphysique de l'altérité) d'Emmanuel Levinas et l'éthique de la discussion de Karl-Otto appel en particulier) et latino-américains (Leopoldo Zea et Augusto Salazar Bondy d'une part, et le courant nommé « groupe Modernité/Colonialité », « postoccidentalisme » ou encore « théories décoloniales » d'autre part). Afin de mener à bien ces perspectives de recherche, sera adopté le plan suivant. Pour comprendre l'intention du changement de paradigme que prétend la philosophie de la libération de Dussel, ce travail prend comme point de départ l'exposé des différents contextes (philosophique, historique, politique, économique, culturel, etc) et des origines de la philosophie de la libération. Dans la deuxième partie, nous étudions de manière spécifique, et suivant une approche diachronique, l'éthique de la libération de Dussel, développée en dialogue avec différents auteurs. Nous étudions de manière particulière et critique l'influence de Levinas dans la philosophie de la libération, et le long dialogue de celle-ci avec l'éthique de la discussion d'Apel. Finalement, la dernière partie de cette recherche pose la question de l'actualité ou plutôt de la problématique actuelle de la philosophie de la libération à travers les critiques, internes et externes, qu'au courant de ces dernières quatre décennies ont été adressés à ce courant de pensée. A partir de cette problématique, notre recherche entend contribuer à la tâche de notre point de vue urgente et nécessaire de penser philosophiquement depuis un horizon mondial. / Our purpose in this research is twofold. On one hand, it is to examine the relations that the concept of universality maintains with the Latin American proposal of « local », « inculturated » philosophy, and therefore to examine the contributions of critical Latin American philosophies to the debate on universalism and culturalism. In a context where universalism is for all intents ans purposes the effect of an ethnocentric and homogenizing globalization (monological universalism), and faced with the demands of differences as identities that are predetermined and closed to fundamentalism risks, a new and genuine universalism as intercultural dialogue presents itself as an interesting alternative to the dilemma between universalism and particularity. On the other hand, our purpose is to present crtical thinking in Latin America today, in this sense, our work is organized around a single figure, namely Enrique Dussel, in order to deepen ties between Latin American philosophy of liberation and certain currents of European (Emmanuel Levinas's metaphysics of alterity and Karl-Otto Apel's discourse ethics in particular) and Latin American philosophy (Leopoldo Zea and Augusto Salazar Bondy on one hand, and the current names « Modernity/Coloniality group », « post-Occidentalism » or « decolonial theories » on the other). To see these research perspectives through, the following plan will be adopted. To understand the intention of the paradigm shift claimed by Dussel's philosophy of liberation, this work takes as its starting point the presentation of different contexts (philosophical, historical, political, economic, cultural,etc) and the origins of philosophy of liberation. In the second part, we study a specific way, using a diachronic approach of Dussel's ethics of liberation, which was developed through dialogue with various authors. We specifically and critically study Levinas's influence on philosophy of liberation, and of its extensive dialogue with Apel's discourse ethics. Finally, the last part of our research raises the question of timeliness, or rather the current problems of philosophy of liberation, through internal and external criticism that has been directed at the school of thought over the last four decades. Using these issues, our research aims to contribue to the task, from our point of view both urgent and necessary, of thinking philosophically from within a global mindset. / Nuestro propósito en esta investigación es doble. Por un lado, se trata de examinar las relaciones que mantiene el concepto de universalidad con la propuesta latinoamericana de una filosofía situada, « inculturada », y, por lo tanto, de examinar los aportes de las filosofías críticas latinoamericanas a los debates sobre universalismo y particularismo cultural. En un contexto en el que el universalismo fáctico es resultado de una globalización homogeneizadora y etnocéntrica (universalismo monológico), y frente a las reivindicaciones de la diferencia como identidad prefijada y cerrada con riesgos fundamentalistas, un nuevo y verdadero universalismo como diálogo intercultural se presenta hoy como una alternativa a la oposición entre universalismo y particularidad. Por otro lado, nuestro propósito es presentar el pensamiento crítico latinoamericano actual. Ahora bien, este trabajo queda nucleado en torno a la sola figura de Enrique Dussel, con el fin de poder profundizar en la relación entre la filosofía latinoamericana de la liberación y determinadas corrientes de filosofía europeas (en concreto, la metafísica de la alteridad de Emmanuel Levinas y la ética del discurso de Karl-Otto Apel) y latinoamericanas (Leopoldo Zea y Augusto Salazar Bondy de un lado, y la corriente llamada « grupo Modernidad/Colonialidad », « posoccidentalismo » o también « teorías decoloniales » de otro. Para conseguir los objetivos propuestos, el trabajo quedará estructurado de la manera siguiente. Con la finalidad de facilitar la comprensión del cambio de paradigma que pretende la filosofía de la liberación en América latina, tomaremos como punto de partida la exposición de los diferentes contextos (filosófico, histórico, político, económico, cultural, etc.) y de los orígenes de la filosofía de la liberación. En la segunda parte estudiamos de manera específica, siguiendo un enfoque diacrónico, la ética de la liberación que Dussel ha desarrollado en diálogo con diferentes autores. Estudiamos especialmente, y de manera crítica, la influencia de Levinas en la filosofía de la liberación así como el largo diálogo entre la ética de la liberación (Dussel) y la ética del discurso de Apel. Cierra el trabajo una tercera parte donde se plantea la cuestión de la actualidad, o más bien de la problematicidad actual de la filosofía de la liberación a través de las críticas, internas y externas, que esta corriente de pensamiento ha recibido a lo largo de las últimas cuatro décadas. A partir de la problemática planteada, esta investigación quiere contribuir a la tarea, desde nuestro punto de vista urgente y necesaria, de pensar filosóficamente desde un horizonte mundial.

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