Sistema Regional de Información
en línea para Revistas Científicas de América Latina,
el Caribe, España y Portugal

Juan Bautista Aguirre, the Ecuadorian poet who lived during the eighteenth century and who was exiled in 1767, has been ignored by the literary criticism in recent years. He wrote philosophical and moral poetry, although he is best known for his humorous vein, which has been compared to Juan del Valle y Caviedes. In this text, we present an overview of the problems of transmission that has suffered his poetry written in Spanish, victim of decontextualized and prejudiced readings; we also show the editors who have compiled his poetry and the circumstances under which his poems has been rescued.

The manuscript 17286 of the National Library of Spain and the manuscript 9/2573 of the Royal Academy of the History conserve two versions of an eclogue on the Holy Sacrament of the New Spain Jesuit Juan de Cigorondo. The eclogue will be stud-ied in the context of the bucolic Cigorondian production and it will be edited critically, taking as base-text the one preserved in the National of Spain.

This is the first of a series of three articles that present information on the population and vital rates of the Jesuit missions in the Paraguay province reconstructed from censuses.

In mathematics we work with propositions. The term proposition is taken from logic and is usually defined as a statement that can be qualified as true or false. A proposition is considered as a formulation, and this is a phrase or sentence. According to the above, for example, the expression 3 < 7, which is clearly a true statement from the field of mathematics, would not be such according to what was expressed above. This article reviews the definitions of logic, proposition and statement taken in a sample of high school and college texts that deal with the subject and, on that basis, the consistency of the definitions of proposition and statement are analyzed, as well as their relevance in relation to mathematics.

Studying the mobility of the Society of Jesus is a source of great value to understand how the Jesuit provinces and institutions used to function. This article analyzes the Jesuit mobility in the province of Mexico in the late sixteenth and early seventeenth centuries. The article is divided into three sections: the first section analyses the institutions and characters that managed the mobility of personnel of the Society of Jesus; the second section shows how the mobility and selection of personnel was chosen according to the needs of the province and the historical moment it was living; and finally, the third section analyzes how the mobility occurred in the province of Mexico during the generalships of Claudio Acquaviva and Mutio Vitelleschi.

This article presents an important document about the beginnings of Argen-tine ethnolinguistics in the 19th century, the Apendice to the Angelis collection, which contained important etnolinguistic documents mainly manuscripts written by Jesuits in colonial times in the so called reducciones. Networking among interested Argentinean researchers also began in the mid-19th century. Initially it consisted mainly in the interest of collectors who wanted to possess special curiosities, early manuscripts in indigenous languages or the rare printed grammatical works and vocabularies of the Jesuits. The most prominent figure amongst collectors is the Italo-argentine collector Pedro de Angelis with a whose linguistic interest at high level. He sold his collection (the main part went to Brazil, now in the Biblioteca Nacional in Rio). Angelis deliberately retained his ethnolinguistic collection, which he later sold to a few friends only in Buenos Aires (known only through an “Apendice”, published in Buenos Aires to complete his main bibliography made for the sale in Brazil). Angelis’ own contribution in linguistics has been completely neglected until now.

By contrast of historical sources, this article offers an account of the founda-tion of Mocorito as a mission pueblo and of San Benito as an alternative settlement of Hispanic residents. We follow the historical process of the mission and the context of the settlement around it, until the establishment of a parish in San Benito in the early 1730s. One of our primary sources for characterizing the mission and its life are two inventories of Mocorito’s mission that provide a religious’ goods detailed account of both temples, and that help us to evoke the final time of the Jesuits in Sinaloa. We be-lieve that following the history of a specific mission can contribute to the understanding of the history of the Society of Jesus in New Spain, as well as the relations of the mem-bers of the Order with the Indians under their religious administration and with the sur-rounding Hispanic population.

In the context of Bourbon regalism with Charles III, the expulsion of America from the Society of Jesus in 1767 with the censorship of its methods of teaching through probabilism, was based on the distrust of the present flexibility in the ignatian conception of education, which is evidenced in the Ratio Studiorum and the Constitutions of the Society of Jesus, which delineated religious teaching until expulsion. In turn, the impact of this conception on the images, considered fundamental for indoctrination, allowed the inclusion of elements of Andean religiosity, as seen in the architectural ornamentation of the doctrinal churches of Juli (Chucuito), developed between the XVII and XVIII.

We study how Suárez deepened a tradition decisive to strengthen the idea of universal community of supra-state nature, based on moral rules superior to the sover-eignty of the states, on the dignity of the human person, on the unit of the Human genre, on the universal common good and natural equality of the sovereigns of the world, both from the point of view of the domain of jurisdiction and of the property, supported by democratic conceptions about the origin of civil power. A concept of a community not only international but universal was thus affirmed, while the legitimacy of indigenous sovereignties in the New World was undermined, because civil power did not lie in faith or charity, but in natural reason and in sociability of men.