The reader will find in this anthology a diversity representative of the new Hispanic sensibility being formed in the three Americas. Spanish has become an extensively used language, crossing frontiers with workers that migrate through regions, helping to unite these beings separated by nationalities but who are brothers because of common feelings and the same cultural and linguistic heritage. The poetry in this book performs a reparative role, trying to come closer to another being, the spirit of creativity, and make it more a part of the poetic self. It does so through the magic of the lyrical word. El lector encontrará en esta antología una diversidad representativa de la nueva sensibilidad hispana en formación en las tres Américas. El español se ha vuelto una lengua de uso extendido, que cruza las fronteras con los trabajadores que se desplazan por su territorio, ayudando a unir a estos seres separados por las nacionalidades pero hermanados por un sentir común y una misma herencia cultural y lingüística. La poesía aquí tiene un papel reparador, tratando de acercar al otro y hacerlo más íntimo para el yo, mediante la magia de la palabra poética. Because the anthology is thematic, its poetic form is eclectic. The poets come from distinct poetic schools, employ different styles. Juana Arancibia writes verse that is reflective and unpretentious, a manner fostered by her regional roots and the poetry of Northwest Argentina for which she is a passionate spokesperson. Rubén Vela cultivates a stirring Poetry Americana that defends American values and is linked to the great movement initiated by Neruda in his Canto General. Ester de Izaguirre creates poetry that is intimate, colloquial and urban, idiomatic to the area of Rio de La Plata. José Cuervo associates more with Hispanic poetry written in North America, Chicano poetry, in which social meditation bears priority over the form of verse. Fitzgerald expresses great affection for nature, a common theme in the poetry of his country and enters into a transcendental poetic dialog with creation, cultivating impressive images of exquisite construction. Porque la antología es temática su forma poética es heterogénea, los poetas vienen de distintas escuelas poéticas, cultivan estilos diferentes. Juana Arancibia escribe una poesía reflexiva y sencillista derivada de sus raíces regionales, la poesía del noroeste argentino, de la que es continuadora; Rubén Vela cultiva una poesía americanista, de defensa de los valores americanos, vinculada al gran movimiento que inició Neruda en su canto General; Ester de Izaguirre escribe una poesía intimista, coloquial y urbana, rioplatense; José Cuervo se vincula más a la poesía hispana escrita en Norteamérica, la poesía chicana, en que la meditación social tiene prioridad sobre la forma; Fitzgerald, poeta norteamericano, expresa el gran amor a la naturaleza de la poesía de su país, el diálogo trascendental del poeta con la creación y cultiva imágenes visuales llamativas de exquisita factura. Alberto Julián Pérez, Ph.D. Texas Tech University

This English translation of De Quilmes a Hyde Park: Las fronteras culturales en la vida y la obra de W. H. Hudson, which won the 2001 Annual Prize in Literature of Uruguay, analyzes how the richness of Hudson's work is linked to the overlapping of several cultures in his life. His work and life developed in the opposition of Romanticism to Enlightenment, wavering between literature and science. Combining biographical details with analysis of his philosophy and works, the study follows Hudson's life from his childhood on a cattle farm in Argentina to his emigration to England in 1874, including the years he fought on the frontier between whites and indigenous populations and the years he spent traveling abroad. The study concludes with a bibliography of Hudson's books, poems, posthumously published works, and translations into Spanish, as well as critical studies of Hudson.

The Re-Enchantment of the World is an interdisciplinary volume that challenges the long-prevailing view of modernity as "disenchanted." There is of course something to the widespread idea, so memorably put into words by Max Weber, that modernity is characterized by the "progressive disenchantment of the world." Yet what is less often recognized is the fact that a powerful counter-tendency runs alongside this one, an overwhelming urge to fill the vacuum left by departed convictions, and to do so without invoking superseded belief systems. In fact, modernity produces an array of strategies for re-enchantment, each fully compatible with secular rationality. It has to, because God has many "aspects"--or to put it in more secular terms, because traditional religion offers so much in so many domains. From one thinker to the next, the question of just what, in religious enchantment, needs to be replaced in a secular world receives an entirely different answer. Now, for the first time, many of these strategies are laid out in a single volume, with contributions by specialists in literature, history, and philosophy.

Many philosophers have been appointed to top-level political positions during Chile's modern history. What makes Chilean philosophers unique in the context of Latin America and beyond, is that they have developed a sophisticated rationale for both their participation and withdrawal from politics. All along, philosophers have grappled with fundamental problems such as the role of religion and politics in society. They have also played a fundamental role in defining the nature and aims of higher education. The philosophers' production constitutes a substantial, albeit largely unknown, portion of the intellectual history of Chile and Latin America. This book describes in detail the evolution of philosophical work in Chile, and pays close attention to the relationship between philosophical activity and contemporary social and political events. Various Chilean philosophical sources are discussed for the first time in the literature on Chilean ideas. The work of such intellectuals as Andres Bello, Valentin Letelier, Enrique Molina, Jorge Millas, Juan Rivano, Juan de Dios Vial Larrain, and many others is examined in relation to the principal political and educational issues of their time. The book also develops a distinction between the two main currents of Chilean philosophy, namely, a "professionalist" current that seeks the independence of the field from social and political involvements, and a "critical" current that seeks to relate philosophical activity to national realities.