Rowe (1964) is, perhaps, who suggested before anyone - with a fine sense of historical time - that the Jesuit Acosta was the writer of Indias first establishing a temporal sequence in which some stages of cultural evolution ‘succession’ ones to others. The type present in the proem of his missionary treat ise (De Procuranda Indorum salute, 1588) is ‘historized’ only in his history of 1590, precisely to the encounter with Mexican traditions about his past by contrast chichimecas, which Acosta perceived as ‘parallel’ to Inca traditions about the ‘chunchos’ of the Andes. In the following year published Rowe a general reflection on ‘the Renaissance origins of Anthropology’ (American Anthropologist, 1965): what mattered in this discipline was having destroyed ethnocentrism Christian to see other cultures, and that the admiration and new translation of the Italian humanists...

Starting from a vital review of A. de Humboldt’s journey to the New World, his work as a reader of chronicles of the Indies is particularly examined, a well-connected part of his editorial work as a scientific traveler. All of this serves to reflect on the intertextual debt of travel chronicles and, above all, on Humboldt’s particularly honest and generous relationship with the Spanish- American republic of letters and with its plural civilization. All this leads the author to question some accepted paradigms within the intellectual field called postcolonialism.

Rowe (1964) es, tal vez, quien sugirió antes que nadie —con un fino sentido del tiempo histórico— que el jesuita Acosta fue el escritor de Indias que establece primeramente una secuencia temporal en que diversas etapas de la evolución cultural se «suceden» unas a otras. La tipología presente en el proemio de su tratado misional (De Procuranda Indorum salute, 1588) se «historiza» solamente en su Historia de 1590, precisamente al toparse con las tradiciones mexicanas sobre su pasado por contraposición con los «chichimecas», que Acosta percibe como «paralelas» a las tradiciones incaicas sobre los «chunchos» de los Andes, Al año siguiente publicará Rowe una reflexión general sobre «los orígenes renacentistas de la antropología» (American Anthropologist, 1965): lo que importaba de esta disciplina era haber destruido el etnocentrismo cristiano a la hora de contemplar ...

In this paper I offer a socio-cultural explanation of Inca Garcilaso’s Romanist program, taking into account the analysis of his biographical anchorages in both Perú and Spain, specially his andalusian experience. To do so, I follow the social events he lived through (the recent conquest of the Islamic world and presence of Jewish converts), as well as the more cultural aspects of his stay in Spain (Royal and nobility classicism, relationship with the Jesuits). By broadening the scope of the interpretation of his texts, we are no longer talking merely about an individual and isolated (if aristocratic) experience, nor about a merely religious or literary option (even if it is expressed in such a way).

The article does not present a summary.

The article does not present a summary.

In this paper I offer a socio-cultural explanation of Inca Garcilaso’s Romanist program, taking into account the analysis of his biographical anchorages in both Perú and Spain, specially his andalusian experience. To do so, I follow the social events he lived through (the recent conquest of the Islamic world and presence of Jewish converts), as well as the more cultural aspects of his stay in Spain (Royal and nobility classicism, relationship with the Jesuits). By broadening the scope of the interpretation of his texts, we are no longer talking merely about an individual and isolated (if aristocratic) experience, nor about a merely religious or literary option (even if it is expressed in such a way).

The author offers a critical examination of the positions which deny the superior value of alphabetic writing, supported by the Classical humanism (linguistic and ethnographically), and in particular by the views of Fr. Acosta on various Indian memory systems. To show by the indigenist position of Fr. Acosta, the testimony of the author and his followers, in particular Inca Garcilaso, is mentioned.

The article does not present a summary.

In this paper I offer a socio-cultural explanation of Inca Garcilaso’s Romanist program, taking into account the analysis of his biographical anchorages in both Perú and Spain, specially his andalusian experience. To do so, I follow the social events he lived through (the recent conquest of the Islamic world and presence of Jewish converts), as well as the more cultural aspects of his stay in Spain (Royal and nobility classicism, relationship with the Jesuits). By broadening the scope of the interpretation of his texts, we are no longer talking merely about an individual and isolated (if aristocratic) experience, nor about a merely religious or literary option (even if it is expressed in such a way).