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Published online by Cambridge University Press: 11 December 2015
It is often assumed that the most creative aspect of Latin American thought, since independence, has been revolutionary. To a considerable degree this is true, as this author has himself pointed out in previous writings. But Latin America has also felt the impact of a different stream of creative thought, Spanish in origin to a considerable degree, though not completely so—the stream of Hispanic and Christian traditionalism. But this traditionalism is a mixed current. Thus, Pablo González Casanova of Mexico has shown that while reactionary forces often opposed it, “modern” Christian thought in Spain and New Spain was absorbing the new philosophy and science of the eighteenth century. Alberto Caturelli and Enrique Zuleta Álvarez. of Argentina, in somewhat different ways, have pointed out a mixture of Christian traditionalism with liberal streams of thought in that country. Moisés González Navarro of Mexico found in the historian-statesman, Lucas Alamán, a mixture of Christian traditionalism and economic liberalism. Carlos Valderrama Andrade of Colombia has found that traditionalists such as Miguel Antonio Caro (1843-1909), and his father before him, mixed with the conservative elements of traditionalist thought progressive elements not unlike those of modern Christian democracy.
1 Casanova, Pablo González, El misoneismo y h modernidad cristiana en el siglo xviii. México: El Colegio de México, 1948.Google Scholar “Origenes doctrinales de la Tercera Escolástica,” Sapientia, Vol. xxvi, Núms. 100–102, 291–322. Álvarez, Enrique Zuleta, “Tradición y reformismo en el pensamiento hispanoamericano del siglo xix,” separata del Boletín de Ciencias Políticas y Sociales (Mendoza, Argentina), No, 18 (1970), 9–36.Google Scholar Kennedy, John J. studied Catholic thought and politics in his Catholicism, Nationalism, and Democracy in Argentina. Notre Dame, Ind.: University of Notre Dame Press, 1958).Google Scholar Navarro, Moísés González, El pensamiento político de Lucas Atamán. México: El Colegio de México, 1952.Google Scholar Andrade, Carlos Valderrama, El pensamiento filosófico de Miguel Antonio Caro. Bogotá: Instituto Caro y Cuervo, 1961.Google Scholar
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3 “Origenes doctrinales de la Tercera Escolástica,” cited in (1); Álvarez, Enrique Zuleta, “Tradición y reformismo en el pensamiento político hispanoamericano del siglo xix,” previously cited, pp. 9–36.Google Scholar
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5 Grau, José Corts, “Balmes Político,” in Zaragüeta B., Juan, Balmes Filósofo. Madrid: DIANA, ARTES GRAFICAS, 1945, p. 464.Google Scholar
6 Enciclopedia Universal Ilustrada, Vol. VII, pp. 381–85, citing García de los Santos, Vida de Balmes.
7 Corts Grau, Op. cit., p. 459.
8 España y la política, “Examen de la máxima ‘El rey reina y no gobierna,’ “ in Obras Completas, II, 104–112; Appendice to “Las instituciones políticas en sus relaciones con el estado social,” Obras completas, II, 113–116, at p. 113.
9 “El Papa y el gobierno,” in Obras Completas, II, 643–652.
10 Filosofía elemental: Ética, in Obras Completas, I, 341, 342, 343. The quotation is from p. 341.
11 Op. cit., I, 348.
12 “El Protestantismo comparado con el Catolicismo,” Obras Completas, Cap. lxxx, II, 1561–67. Quotation is at page 1564.
13 “La Tolerancia,” in Obras Completas, I, 982–87.
14 Obras Completas, I, 1129–1568. Beginning as a sociological enquiry, he finally asks: “What do the individual and society owe to the reform of the sixteenth century?”
15 Op. Cit., p. 1131.
16 Op. cit., p. 1564.
17 Op. cit., p. 775.
18 “Pensamientos sobre literatura, filosofía, política y religión,” Obras Completas, II 1544–53, at p. 1553.
19 “Cartas a un escéptico en materia de religión,” in Obras Completas, pp. 990, 991.
20 “Sobre la potestad eclesiástica en sus relaciones con lo civil. El papa y el gobierno.” Obras Completas, II, 643–652.
21 España y la política. Sobre la potestad eclesiástica. El convenio con Roma (1845. Obras Completas, II, 774–779.
22 Cartas a un escéptico en materia de religion. Obras Completas, I, 936–1054, at pp. 990–995.
23 “El protestantismo comparado con el catolicismo en sus relaciones con la civilización europea,” in Obras Completas, I, 1129–1568, especially pp. 1129, 1131, 1564.
24 “La ciencia de la sociedad,” Obras Completas, I, 1111. See also “La civilización,” Obras Completas, I, 1091; “La prensa,” Ibid., I, 1117; and “El protestantismo comparado con el catolicismo en sus relaciones con la civilización europea,” Ibid., I, 1 125–1568. Many of Balmes’ works on social questions were published in the journal El pensamiento de la nación.
25 González, P. Ireneo, S.J. “Balmes sociólogo,” in the previously referred to Zaragüeta, et al., Balmes filósofo …, 144–145.Google Scholar
26 Filosofía elemental: Ética, in Obras Completas, 1,311–312,314–316, 320–349.
27 Op. cit., I, 339.
28 González, P. Ireneo, “Balmes sociólogo,” in Zaragüeta, , Op. cit., 173–174.Google Scholar
29 “El bienestar social y económico,” in La civilización. Obras Completas, I, 1091–1110, at pp. 1108–1110.
30 Cited from Balmes by González, P. Ireneo, in his “Balmes sociólogo,” previously cited, p. 148.Google Scholar
31 P. Ireneo González, S.J., Op. cit., pp. 186–192.
32 El pensamiento filosófico de Miguel Antonio Caro. Bogotá: Instituto Caro y Cuervo, 1961.
33 “Origenes doctrinales de la Tercera Escolástica,” offprint from Sapientia XXVI (1971), 291, 322; Álvarez, Enrique Zuleta, “Tradición y reformismo en el pensamiento político hispanoamericano del siglo xix,” Separata del Boletín de Ciencias Políticas y Sociales (Mendoza), No. 18 (1970), 9–36.Google Scholar
34 El pensamiento político de Lucas Alamán. México: El Colegio de México, 1952, p. 29.
