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Books on the topic 'Doctrine mexicaine'

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Published: 25 January 2025

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1

Salvany, Félix Sardá y. El Liberalismo es pecado. Lleida: Pagès Editors, 2009.

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2

Salvany, Félix Sardá y. Liberalism is a sin. Rockford, IL: Tan Books and Pubs., 1993.

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3

Salvany, Félix Sardá y. Der Liberalismus ist Sünde: Brennende Fragen. Salzburg: Matthias Mittermüller, 1986.

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4

Salvany, Félix Sardá y. El Liberalismo es pecado. Lleida: Pagès Editors, 2009.

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5

Salvany, Félix Sardá y. El Liberalismo es pecado. Lleida: Pagès Editors, 2009.

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6

H, Tavard George. Juana Inés de la Cruz and the theology of beauty: The first Mexican theology. Notre Dame, Ind: University of Notre Dame Press, 1991.

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7

author, Esparragoza Amador Fernando, ed. A visual catalog of sixteenth century central Mexican 'doctrinas'. Newcastle upon Tyne: Cambridge Scholars Publishing, 2016.

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8

Muñoz, Manuel Ferrer. Presencia de doctrinas constitucionales extranjeras en el primer liberalismo mexicano. México: Universidad Nacional Autónoma de México, 1996.

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9

Ignacio, Arellano, and Rice Robin Ann, eds. Doctrina y diversión en la cultura española y novohispana. Madrid: Iberoamericana, 2009.

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10

Rius. El santo humor de Rius. México, D.F: Grijalbo, 2007.

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11

Ignacio, Arellano, and Rice Robin Ann, eds. Doctrina y diversión en la cultura española y novohispana. Madrid: Iberoamericana, 2009.

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12

Dunn, Timothy J. The militarization of the U.S.-Mexico border, 1978-1992: Low-intensity conflict doctrine comes home. Austin: CMAS Books, University of Texas at Austin, 1996.

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13

Molina, Alonso de. Doctrina cristiana breve, en castellano y mexicano: Y copia y relación del catecismo de la doctrina cristiana que se ensena a los indios desta Nueva Espana y el orden que los religiosos desta provincia tienen en los ensenar. [Guadalajara, México]: Instituto Jalisciense de Antropología e Historia, 1996.

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14

Mexico. Régimen mercantil mexicano: [con todos los valores agregados legis : tesis de jurisprudencia, por contradicción y aisladas, doctrina, comentarios, concordancias y convenios internacionales : julio 2007-julio 2008]. 5th ed. México, D.F: Editorial Legis de México, 2007.

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15

Vallejo, Salvador Vázquez. Contribuciones de la doctrina y el pensamiento internacional mexicano a la teoría normativa de las relaciones internacionales en la obra de Manuel Tello Baurraud y Emilio O. Rabasa. México: Miguel Ángel Porrúa, 2012.

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16

Salvany, Félix Sardá y. Liberalismo Es Pecado: Cuestiones Candentes. Creative Media Partners, LLC, 2022.

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17

Salvany, Félix Sardá y. Liberalism Is a Sin. Tan Books & Pub, 1994.

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18

Salvany, Félix Sardá y. Liberalismus Ist Sünde: Brennende Fragen. Creative Media Partners, LLC, 2022.

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19

Salvany, Félix Sardá y. Liberalism Is a Sin. Tan Books & Publishers, 1994.

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20

Lewis, Arthur W. Monroe Doctrine Unveiled: And, the Mexican Crisis. Creative Media Partners, LLC, 2023.

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21

Lewis, Arthur W. Monroe Doctrine Unveiled: And, the Mexican Crisis. Creative Media Partners, LLC, 2023.

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22

Pallares, Jacinto. Curso Completo de Derecho Mexicano: Ó, Exposición Filosófica, Histórica y Doctrinal de Toda la Legislación Mexicana; Volume 2. Creative Media Partners, LLC, 2023.

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23

Gonzáles, Diana Corzo. La política exterior mexicana ante la nueva doctrina Monroe, 1904-1907. Instituto Mora, 2012.

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24

Munoz, Manuel Ferrer. Presencia de doctrinas constitucionales extranjeras en el primer liberalismo mexicano. 4th ed. Universidad Nacional Autonoma de Mexico, 1996.

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25

Jerónimo Martínez de Ripalda ((S I )) and Biblioteca Mexicana. Catecismo Mexicano, Que Contiene Toda la Doctrina Christiana con Todas Sus Declaraciones. Creative Media Partners, LLC, 2023.

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26

Jerónimo Martínez de Ripalda ((S I )) and Biblioteca Mexicana. Catecismo Mexicano, Que Contiene Toda la Doctrina Christiana con Todas Sus Declaraciones. Creative Media Partners, LLC, 2023.

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27

Nacionalismo revolucionario: Orígenes socioeconómicos de la doctrina internacional de la Revolución mexicana. México: Cámara de Diputados, LX Legislatura, 2009.

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28

Ramos, Samuel. The History of Philosophy in Mexico (1943). Translated by Robert Eli Sanchez. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190601294.003.0006.

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The selection is the result of a series of courses Samuel Ramos gave on the history of philosophy in Mexico. More than providing a mere survey of schools and doctrines in Mexico, beginning with the Aztecs, Ramos attempts to articulate what would make philosophy Mexican, in part by demonstrating what has made the majority of philosophy in Mexico either un-philosophical (e.g., the Aztecs) or un-Mexican (e.g., Mexican Scholasticism). In short, a philosophy is not Mexican if it is imitative or uncritical, unoriginal, and/or unresponsive to Mexican circumstances. And he argues that although there are a few scattered antecedents—notably Benito Díaz de Gamarra—it is not until the twentieth century that Mexican philosophers identify the “the epistemological justification of a national philosophy,” which Ramos claims (somewhat controversially) is based largely on the philosophy of Ortega y Gasset.
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29

Ard, Michael J. An Eternal Struggle. Greenwood Publishing Group, Inc., 2003. http://dx.doi.org/10.5040/9798400647512.

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Ard examines Mexico's long transition to democracy and the vital role played by the National Action Party, an opposition system party inspired by Catholic social doctrine and dedicated to democratic values. Ard examines the problem of democratic transitions by focusing on Mexico's National Action Party (PAN), a democratic opposition party based on Catholic social doctrine. The 2000 defeat of Mexico's long-time ruling Institutional Revolutionary Party was more than the displacement of one ruling clique by another. More profoundly, Fox's stunning victory closed the book on a persistent political-religious conflict-a great party conflict-that had dogged Mexico since its break with the Spanish Empire. The 2000 election represented the end of a long conversion process, a reconciliation between Mexico's Catholic and Revolutionary political traditions, and the forging of a new national political consensus. Ard examines Mexico's long transition to democracy in which the PAN, an opposition system party inspired by Catholic social doctrine and dedicated to democratic values, played a vital role. The book begins with a theoretical framework to understanding the Mexican transition, with an emphasis placed on the importance of conciliation, political liberties, and the democratic opposition party. Ard then addresses the fundamental church-state cleavage and how it shaped Mexico's great parties. He then looks at the founding of the National Action Party, a reforming system party that broke the great party mold. The bulk of his analysis centers on the details of the political transition and the challenges ahead for Mexican democracy. This book is of particular importance to scholars, students, and researchers involved with Mexican politics and history, and Latin American Studies in general.
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30

Esplendor y decadencia del teatro doctrinal misionero del siglo XVI en la Nueva España. Ciudad Juárez, Chihuahua, México: Universidad Autónoma de Ciudad Juárez, 2011.

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31

Domínguez, Virginia R., and Jane C. Desmond, eds. Virginia R. Domínguez on Spellacy and Ibarra. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040832.003.0033.

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This essay argues that both “pro-Americanism” and “anti-Americanism” appear as plausible referents in these essays by Spellacy and Ibarra, but it stresses that both essays actually raise questions about what is assumed (and perhaps should not be assumed) about U.S. interest in Latin Americans and the consequences of that interest for those who live in one or another country in the Western Hemisphere. Dominguez notes that both Spellacy and Ibarra are likely to surprise readers, though in different ways. That the U.S. was ever really interested in Latin America, and specifically in promoting a positive image of the U.S. in Latin America, may well surprise many current readers of Spellacy’s essay, but it may not be as surprising as Ibarra’s claim that many Mexican immigrants in L.A. are actually fairly “pro-American.” Given the history of U.S. government action in Latin America and the Caribbean since at least the Monroe Doctrine in the early 1800s, any interest among Latin Americans in moving to the U.S. appears as a contradiction. Dominguez is interested in Spellacy’s phrase “making U.S. imperialism go down easy” but asks when and how U.S. imperialism has been noticed and by whom, and when and how it has mattered—and not mattered—to U.S. residents, residents of other countries in the Western Hemisphere, and even people elsewhere. For example, she asks if it might be possible that Sinaloans (and the many other Mexicans who migrate to the U.S. with and without proper U.S. papers) care little about U.S. imperialism and might actually be tacit (or even vocal) supporters of U.S. imperialism.
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32

La Explotacion Petrolera Mexicana Frente a la Conservacion de La Biodiversidad En El Regimen Juridico Internacional (Serie Doctrina Juridica). Universidad Nacional Autonoma de Mexico, 2003.

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33

Rappaport, Pamela Kirk. Another Esther. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722618.003.0006.

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This chapter illustrates the appropriation of the figure of Esther in autobiographical texts by Sor Juana Inés de la Cruz (1648–95), Mexican nun, poet, dramatist, and theologian of Spain’s Golden Age (siglo de oro) to allude to her secret Jewish/converso heritage. Like Esther she advocates for her people, albeit in subtexts, evoking their nobility as well as their plight. Catholic tradition saw Esther anticipating Mary, but Sor Juana suggests the link in reverse: Mary is of the lineage of Esther. Using the language of the Doctrine of Mary’s Immaculate Conception, she promotes the purity of blood of the Jewish people. In her autobiographical Respuesta a Sor Filotea de la Cruz, she sets herself explicitly as Esther trembling before her friend/critic, the powerful Bishop of Puebla, but also as Christ—beautiful, wise, and marked (señalado) for suffering—and as Peter who denies being ex illis, one of them.
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34

Farriss, Nancy. Tongues of Fire. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190884109.001.0001.

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Language and translation governed the creation of Mexican Christianity during the first centuries of colonial rule. Spanish missionaries collaborated with indigenous intellectuals to communicate the gospel in dozens of local languages that had previously lacked grammars, dictionaries, or alphabetic script. The major challenge to translators, more serious than the absence of written aids or the great diversity of languages and their phonetic and syntactical complexity, was the vast cultural difference between the two worlds. The lexical gaps that frustrated the search for equivalence in conveying fundamental Christian doctrines derived from cultural gaps that separated European experiences and concepts from those of the Indians. This study focuses on the Otomangue languages of Oaxaca in southern Mexico, especially Zapotec, and relates their role in the Dominican evangelizing program to the larger frame of culture contact in postconquest Mesoamerica. Fine-grained analysis of translated texts is used to reveal the rhetorical strategies of missionary discourse and combines with an examination of language contact in different social contexts. A major aim is to spotlight the role of the native elites in shaping what emerged as a new form of Christianity. As translators, chief catechists, and parish administrators they made evangelization in many respects an indigenous enterprise and the Mexican church it created an indigenous church.
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35

Farriss, Nancy. Continuity and Convergence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190884109.003.0012.

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Continuities in written doctrinal language contrast with semantic shifts within the indigenous speech community, revealed through petitions, testaments, trial testimony, and other records, as well as modern oral evidence. As the Mesoamerican cultural matrix has itself been modified by Christian practice and visual symbols, new associations have become attached to traditional linguistic resources. At the same time the Indians have reformulated and reinterpreted the Christian message along lines consonant with traditional cosmology and moral theology. Thus cultural gaps, and along with them linguistic gaps, have narrowed through the process of religious syncretism. Mutually reinforcing influences have converged in the creation of the particular variety of religious devotion defined as Mexican Christianity.
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36

Department of Defense. Drug Cartels and Gangs in Mexico and Central America: A View Through the Lens of Counterinsurgency - Mexican Cartels, COIN Doctrine, Colombia's Insurgency, Drug Trafficking Organizations. Independently Published, 2017.

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37

Huneeus, Alexandra. The Inter-American Court of Human Rights. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198795582.003.0009.

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This chapter seeks to explain why the impact of the Inter-American Court of Human Rights varies greatly across the different Latin American countries under its jurisdiction. Three case studies suggest that the uneven spread of constitutional ideas and practices across Latin America helps shape the type of authority the IACtHR exerts. In Colombia, where neoconstitutionalist lawyers were able to successfully ally themselves with reformers and participate in the construction of a new constitution and court starting in 1991, the Court now enjoys narrow, intermediate, and extensive authority. In Chile, where constitutional reform was muted, and neoconstitutionalist doctrines have not found strong adherents in the judiciary, the IACtHR has achieved narrow authority and, at times, intermediate authority. In Venezuela, neoconstitutionalism was sidelined as the new Bolivarian constitutional order was forged. Meanwhile, the Mexican case study suggests that the neoconstitutionalist movement can also work transnationally.
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38

Carlisle, Rodney P., and J. Geoffrey Golson, eds. Turning Points—Actual and Alternate Histories. ABC-CLIO, LLC, 2007. http://dx.doi.org/10.5040/9798216027959.

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In this unique reference, leading historians describe not only how the expansion of the American nation in the early 19th century was a turning point in U.S. history that led to the Civil War, but also alternative scenarios―what happened and what almost happened. This volume poses “what if” questions about ten crucial “tipping points” in the history of U.S. expansionism between 1800 and the Civil War. It not only describes what happened―in the case of Lewis and Clark, the War of 1812, the Monroe Doctrine, railroads and telegraphs, the Mexican War, the gold rush, the Compromise of 1850―it also offers alternative scenarios, essays on what could have happened. In this exciting and imaginative approach to history, students not only develop analytical skills by tracing the causes and effects of crucial events; they are empowered by the knowledge that at moments when history hangs in the balance, many paths are possible, and that they, as citizens, can tip the scale. Each chapter presents the actual history along with a "what if" scenario of what may have happened had a crucial point turned out differentlyPrimary sources include the complete text of one of the Lincoln-Douglas debates and a chronology details key events during the Era of Expansion
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39

Manual Razonado de Práctica Criminal y Médico-Legal Forense Mexicana: Obra Escrita con Arreglo a Las Leyes Antiguas y Modernas Vigentes, y a Las Doctrinas de Los Mejores Autores Bajo un Plan Nuevo y Al Alcance de Todos... Creative Media Partners, LLC, 2023.

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