ABSTRACT
Este artículo revisa el periodo transcurrido por Malaspina en Madrid tras su viaje alrededor del mundo, hasta su detención en noviembre de 1795. A la luz de fuentes hasta ahora ignoradas por la historiografía malaspiniana, se analiza la participación de Malaspina en una disputa literaria en el Diario de Madrid, donde llegó a publicar bajo seudónimo cuatro cartas filosóficas sobre la belleza que constituyen un antecedente directo de su Meditación filosófica, su obra más personal, escrita en presidio tras su arresto. Por último, se analiza la relación de Malaspina con su vecina madrileña Fernanda OConnock, marquesa de Matallana, mujer vinculada a la oposición política a Godoy y destacada agente conspiradora contra el primer ministro en dicho periodo, quien muy posiblemente tuvo un papel mucho más activo de lo que hasta ahora se le había reconocido en la conspiración Malaspina. (AU)
This article reviews the period spent by Malaspina in Madrid after his voyage around the world, until his arrest in November 1795. Exploring sources hitherto ignored by Malaspinian historiography, the article focuses on Malaspinas participation in a literary dispute which took place in the Diario de Madrid, where he published under pseudonym four philosophical letters on Beauty. These letters constitute the direct antecedent of his Meditation on Beauty, his most personal work, written in prison after his arrest. Lastly, the paper analyses Malaspinas relationship with his neighbour in Madrid, Fernanda OConnock, Marchioness of Matallana, a woman linked to the political opposition to Manuel Godoy and an outstanding conspirator agent against the Prime Minister, who very possibly played a much more active role than previously recognised in the so-called Malaspina conspiracy.(AU)
Subject(s)
Humans , Male , Beauty , Esthetics , Correspondence as Topic , Cities , Nature , SpainABSTRACT
This paper attempts to provide a general overview about the way in which Brazilian medicine and physical anthropology gave a naturalistic approach to the idea of race and to the "problem" posed by the mixture of races in the country during the second half of the 19th century and the beginning of the 20th century, coinciding with the introduction of evolutionism in Brazil.
Subject(s)
Anthropology , Biological Evolution , Indians, South American , Race Relations , Racial Groups , Science , Anthropology/education , Anthropology/history , Biomedical Research/education , Biomedical Research/history , Brazil/ethnology , Cultural Characteristics , History of Medicine , History, 19th Century , History, 20th Century , Humans , Indians, South American/education , Indians, South American/ethnology , Indians, South American/history , Indians, South American/legislation & jurisprudence , Indians, South American/psychology , Race Relations/history , Race Relations/legislation & jurisprudence , Race Relations/psychology , Racial Groups/education , Racial Groups/ethnology , Racial Groups/history , Racial Groups/legislation & jurisprudence , Racial Groups/psychology , Science/education , Science/history , Social Conditions/economics , Social Conditions/history , Social Conditions/legislation & jurisprudence , Social IdentificationABSTRACT
Una crítica epistemológica a la idea neopositivista de «racionalidad científica» a partir de un análisis del racismo implícito en los conceptos científicos ortodoxos sobre la diversidad biológica humana durante el periodo de aceptación de las tesis darwinistas sobre el origen evolutivo de nuestra especie (AU)
An epistemologic critique to the neo-positivist concept of «scientific rationality». It is based on an analysis of biological racism, as it permeates orthodox scientific concepts about human diversity during the period in which evolutionary theories about human origins were accepted (AU)
