Jesuits

The present work aims at offering an overview of the main educational and didactic institutions where most part of the Sicilian élite was educated in the time frame ranging from the second half of the XVIIIth century, immediately after the expulsion of the Company of Jesus from the island in November 1767, to the Italian Unification in 1861. In greater detail, the institutions here examined had been founded in Sicily either by the Bourbonic government, by religious congregations, by public corporations or by private citizens thanks to donations or charitable bequests. The research was carried out through the analysis of miscellaneous documents, both published and unpublished, kept in various Sicilian district archives as well as in the State Archive of Naples, such as: the instructions forwarded by “major” and “minor” royal institutes, by colleges or by private boarding Schools; the pertaining school curricula; the textbooks adopted throughout the years; the public end of the school’s pamphlets; a rich correspondence mainly including the applications sent by the aspiring students' fathers to school committees in the hope of having their heirs admitted. By means of examining the above-mentioned sources, this study intends to evaluate the didactic and educational pathways available in Sicily and to paint a picture of the different educational institutions operating on the Sicilian island, thus producing an “identikit” of the Sicilian ruling class between the XVIIIth and the XIXth century. A special focus has been put on the analysis of the schools specifically “designed” for the education of the élite in the three main Sicilian cities, namely Palermo, Catania and Messina, all hosting royal institutes, renowned academies and universities.

The thesis is divided into two parts and it aims to explain the historical events related to the bibliographical collection of the ancient Jesuit College of Perugia. The first part focuses on the Jesuit librarian history and on the reconstruction of the historical events related to the library of the Perugian college. The institute, founded in 1552, was endowed with a library a few years after its foundation, enriching its collection through different books acquisition channels. The analysis, conducted on unpublished archival documents and published material, reconstructs the events of the library by entering the special case of Perugia in the broader spectrum of the Jesuit librarian history . In this way I tried to provide a model of historical research adaptable to the different librarian realities of the ancient Society of Jesus. The second part of the dissertation consists of the partial reconstruction of the library catalog.

Knjiga "Iskrice sv. Ignacija: Misli sv. Ignacija Lojolskog za svaki dan u godini tumači Gábor Hevenesi". Kuče, Marignacija d. o. o., 2021., 394 str., 2 slike. Preveo Jozo Vela. Uredila i Pogovor napisala Marica Čunčić.
Ova je knjiga dio baze znanja civilizacije kakvu poznamo. To je prvi hrvatski prijevod latinskoga djela Scintillae ignatianae, sive sancti Ignatii de Loyola, Societatis Jesu Fundatoris, apophtegmata sacra, per singulos anni dies distributa et ulteriori considerationi proposita, Viennae, Austriae, Typis Joannis Georgii Schlegel, Universitatis Typographi, 1705.

Cuadernos Dieciochistas es una revista en la que los artículos recibidos serán evaluados por revisores externos mediante el sistema conocido como de doble ciego. La revista figura en el directorio LATINDEX y en el portal Dialnet. Además, sus artículos están indexados en las siguientes bases de datos: MLA, DOAJ, ISOC, DICE, RESH, IN-RESCHS, CIRC, MIAR, CCHS, LATINDEX, EBSCO, Proquest.

Desde o início da colonização, o trabalho compulsório dos indígenas esteve entre as questões mais debatidas na Espanha e em suas possessões americanas. Nos anos finais do século XVI, os repartimientos, instituição de recrutamento de mão-de-obra nativa, estiveram sob o julgamento de franciscanos e jesuítas. Teólogos dessas duas ordens religiosas foram chamados a dar seus pareceres a respeito da licitude e legitimidade do repartimiento no México. O objetivo deste trabalho é analisar e confrontar as duas visões sobre aquela instituição, avaliando e enumerando os seus respectivos argumentos.

Depuis le début de la colonisation, le travail forcé des indigènes a été largement discuté en Espagne et ses possessions américaines. Dans les dernières années du XVIe siècle, les repartimientos, institution de recruter la main-d’oeuvre indigène, ont été examiné et jugés par les jésuites et franciscains. Les théologiens de ces deux ordres religieux ont été invités à donner leurs avis sur la légalité et la légitimité des repartimientos dans le Mexique. L’objectif de cet article est d’analyser et de comparer les deux points de vue sur cette institution, en train d’évaluer et d’énumérer leurs arguments respectifs.

There are many matters in the history of Polish-English relations that have so far escaped the attention of historians dealing with this subject. Religious issues that are the subject of this article, which is the result of a monthly query in the British Library, Bodleian Library, and The National Archives of England and Wales, seem to be undervalued. The aim of the article is to present selected religious and political issues as important factors in the shaping of Polish-English diplomatic relations at the turn of the Middle Ages and the Renaissance.

The first settlers in this part of southern Louisiana owned slaves to work their farms. As many slaves were Catholic as their owners. This article is the story of their development as Catholics over two centuries, a story told here in three stages. First, although prohibited by law, the Religious of the Sacred Heart educated their slaves for reception of Catholic sacrament, which became full education by the Sisters after the Civil War, and was climaxed by the establishment of primary and secondary education in the black parish, Christ the King. The second part of this story is concerned with the slow and hostile desegregation of the Catholic Parishes in Grand Coteau, and the ordination of two black deacons who served in the single integrated parish, renamed St. Charles Borromeo. The Jesuit fathers, who served in the former parishes (Christ the King, for black Catholics and Sacred Heart, for whites, effected integration of all Catholics in Grand Coteau. As the black parish, Christ the King, lost its schools to general integrated schooling, a new phase of Catholic involvement emerged to attend to the dire social needs of the poor in Grand Coteau, primarily black Catholics.
That historical sketch can be more fully detailed. “Grand Coteau” designates the village in St. Landry Parish which was singular for its schools: 1. The Academy of the Sacred Heart (1821-2016); 2. St. Charles College of the Jesuit Fathers (1837-1916); 3. In 1875 the RSCJ opened a school for colored children 4. In time this “free school” was transported to Grand Coteau and became the elementary school of St. Peter Claver Compound [it burned down in 1977], just as the public school (Grand Coteau Elementary School) was beginning. In 1890 the same Religious opened the parochial school for Sacred Heart Parish, renamed as St. Charles Borromeo. 5 St. Charles College closed it doors in 1919 to become the novitiate for the Southern Jesuits. 6.  In 1945 the Sisters of the holy Family opened a school for colored children in Belleview, a mission of St. Peter Claver parish in Grand Coteau; and 7. shortly after, a secondary school named “St. Peter Claver” opened in Grand Coteau for colored boys and girls in the village itself.  8. In time the parochial school,  named “St. Ignatius,” continued the existence of the “free school” of the RSCJ. 9. When both the Bellview school and St. Peter Claver school closed, the state of Louisiana built a middle school (now integrated) in the heart of Grand Coteau. 10. A social-services center was opened on the former St. Peter Claver property, named the Thensted Center, and was staffed by many RSCJ. The village has many more significant aspects, but these suffice to locate the focus of “black” “Catholics” in “Grand Coteau.”

Près de quatre siècles après sa première édition, il convient de placer la Brève Relation du voyage de la Nouvelle-France aux côtés des Voyages de Champlain et du Grand Voyage du pays des Hurons de Sagard. Précieux témoignage des premiers balbutiements de la colonie canadienne et des rapports franco-autochtones dans la vallée laurentienne, cette relation inaugurale étonne tant par son registre intimiste et sa liberté de ton que par l’acuité du regard de Lejeune et la richesse des sujets qu’il aborde.

En este libro, Patxi Álvarez - quien estuvo a cargo del Secretariado para la Justicia Social y la Ecología (SJES) de la Curia General de la Compañía de Jesús entre los años 2011 y 2017 - nos ofrece una mirada histórica al apostolado social desarrollado por los jesuitas desde sus inicios.

In: Cardoner. Tijdschrift voor ignatiaanse spiritualiteit. Geplaatst: najaar 2009; in Cardoner zonder noten INLEIDING Toen ik na vier jaar in de parochie bekend maakte dat ik zou gaan intreden bij de jezuïeten leverde dat problemen op. Hoe leg je uit wat een jezuïet is en waar hij voor staat? Niet zozeer wat hij doet, zijn taken en werkzaamheden, maar wat hij is, het eigen charisma. Allerlei begrippen en uitdrukkingen staan ter beschikking. Bijvoorbeeld: geestelijke oefening, onderscheiding, de goede geest en de kwade geest, het examen, …. Maar voor niet-ingewijden zijn deze uitdrukkingen meer geheimtaal dan verhelderingen! Uitleggen waar deze begrippen voor staan helpt, uiteraard. Het lijkt me goed om dat te doen vanuit een dieperreikende vraag. Is er één woord of begrip te vinden van waaruit al het andere begrijpelijk wordt -de genoemde uitdrukkingen, de levensvorm, de waarden van het jezuïetenbestaan? Voor de franciscaan is dat de evangelische armoede, zoals Franciscus die ontdekte. Voor de karmeliet is dat Gods mysterie beleven (woestijn), zoals bijvoorbeeld Johannes van het Kruis en Theresia van Lisieux. Wat is het spiritueel-theologische beginpunt van de jezuïet, en van de stichter, Ignatius? Als het lukt om zoiets te vinden is dat niet alleen dienstig voor de uitleg aan mijn parochianen. Het zou ook interessant en zelfs inspirerend kunnen zijn voor eenieder die zich door Ignatius geïnspireerd voelt, omdat het helpt om te begrijpen wat er zo fascinerend aan Ignatius is.

In the historiography of early modern England ‘democracy’ is conspicuous for its absence. The observation that since back then it did not exist, pre-nineteenth-century criticisms of democracy are not worth exploring has led historians to neglect some major questions: why was this so? How was such widespread criticism of popular government articulated? In what ways did different authors and genres depict the people and their power? Which political concerns, social prejudices and clusters of values informed this anti-democratic paradigm? What was democracy actually thought to stand for? In order to address these points my essay analyses how anti-democratic ideas were elaborated in various sources from ca. the inception of the Jacobean reign (1603) up to the killing of Charles I (1649). In particular, my work offers a panoramic view onto the variegated landscape of anti-democratic thought to show the remarkable continuity informing its rhetoric. It also reveals how political and religious debates as well as events were defined by concerns surrounding democracy – not republicanism – and opposition to it. So much so that we can speak of democracy as an omnipresent challenge at a plurality of levels in early modern English public life. In fact, a multiplicity of discourses (not just political or ecclesiastical but broadly cultural too) was employed to make democracy shine in all its monstrosity. Democracy was a dirty word and remained so in the 1640s, which contrary to much scholarship did not see the dawn of a new democratically-inclined era. Inevitably selective, the chronologically-ordered sections of this chapter provide thus a hopefully innovative illustration of an important but overlooked topic as well as an examination of the long-term relevance of principles that are still much debated today.

In this essay I would like to show how writing history by Jesuits historians changed in the last decades. For many years the Jesuit Historical Institute based in Rome published sources concerning history of this Catholic religious order. The typical and most representative publication of Jesuits historians is Diccionario Historio de la Compania de Jesus. Bibliografico-tematico in 2001. What is characteristic for this kind of historiography is the concentration on facts and limitation of interpretation. More hermeneutical approach toward the history of the order could be seen in publications by John O’Malley, particularly in his First Jesuits and Four Cultures of the West. In both books O’Malley presented the Jesuits more as a cultural phenomenon than as a missionary organization. From the same perspective I wrote the history of the Jesuits in Poland in 1564-1668.

The Jesuits and their work in Bydgoszcz, 1946/47–1966/67
The Restoration of the Jesuits by Pope Pius VII in 1814 began a long and not always successful process of reactivating the Society’s posts all over the world. The Jesuits returned to Bydgoszcz as late as 1946, despite the various attempts taken even before 1939. After the war, the subsequent provincials – Fr. Życzkowski and Fr. Elter, respectively – put a lot of effort to resume the activities of the order and open new posts in Gdańsk and Bydgoszcz. The Jesuits opened new posts in two ways: either by taking over existing Catholic parishes or by transforming previously Protestant churches and premises (Łódź, Toruń, Gdańsk, Bydgoszcz, Szczecin). In
this, the Jesuits responded to the request of Cardinal Hlond, Primate of Poland, who encouraged pastoral activities in the so called Recovered Territories.
In January 1945, the Polish authorities of Bydgoszcz handed over 10 previously Protestant churches to the Catholic community. In the same year, Fr. Elter, Provincial Superior, asked Cardinal Hlond for permission
to settle in Bydgoszcz on the grounds of the Jesuit history of the town, despite the fact that their church had been demolished. In June 1946 the Jesuits began the process of organising the new post. Fr. Wantuchowski
was made the superior and rector of the non–existent Holy Cross church. On 23 August 1946 Cardinal Hlond gave permission to found the Bydgoszcz Jesuit house as well as handing over the previously Protestant church at the Kościeleckich Square, which now became St. Andrew Bobola Jesuit church.
Fr. Wantuchowski was accompanied by three monks – Fr. Pawelczyk, Fr. Szymański and Fr. Barczyński – and they moved into a flat at 2 Farna Street. In the following years the number of monks oscillated between 4 and 6. In total, for the first 20 years 42 Jesuits worked in Bydgoszcz, as a rule rather young or middle aged, taking turns every 1–2 years. Fr. Kurdziej, the second superior of the house, stayed in Bydgoszcz for the longest uninterrupted period – 19 years. Immediately after the foundation of the house and transformation of the church, the new premises started to serve as residence and to be used for the Jesuits’ pastoral activities. The monks concentrated on administering the Sacrament of Reconciliation, preaching, catechising and organising retreats. They promoted the devotion to the Sacred Heart, including the consecration of the families. The Jesuits cooperated with religious groups and communities, reactivating those from the past and starting new ones (the Sodality of Our Lady, the Apostleship of Prayer, the Eucharistic Crusade, and others. When the governmental decree of 1949 dissolved church groups, the emphasis was placed on working with the youth and individualised forms of pastoral work. The Jesuits organised parish missions and retreats, offered spiritual guidance to the nuns of the town and the neighbourhood, and set up a university
chaplaincy. The Jesuits’ cooperation with the local church was fruitful and intense, and the monks’ pastoral skills earned them people’s appreciation and respect.

A short summary on the history of the Hungarian Jesuit Archive, founded in 1934 by András Gyenis SJ. The Archive scattered in 1950, after the Communist regime dissoluted the Hungarian Jesuit Province. The study tries to discover the faith of the Archive through the decades of the Communist oppression and the after reestablishment in 1990.

Publisher: Abacus; Hachette Book Group; Little, Brown and Company
Published: 2008;
ISBN13: 978-0316113786;
ISBN10: 0316113786;
Pages: 368;
Format: Hardback

http://bordersliteratureonline.net/books/Say-You%E2%80%99re-One-Of-them


Say You’re One of Them is catholic priest, Uwem Akpan’s debut book set in selected countries of Sub-Saharan Africa.  Emerging out of the book’s unleashed passions, are two monsters and a wounded angel. The first monster has two heads: one is poverty, that chronic, terrifying condition of lack; moral chaos is the other: the disintegration of values when the only organising principle that society offers is survival. Towering over Africa, an ancient tree planted in her soil, the second monster bears two fearsome names: Ethnocentrism, religious fanaticism. A swooping vulture, religious fanaticism surveys endless carnage with stony eyes and ethnocentrism surveys the remains of armed conflicts erupting in his name, throughout African lands.

Visuelle Strategien zur Konturierung eines jesuitischen Wissensreiches, in: Oy-Marra, Elisabeth/Remmert, Volker R. (eds.): „Le monde est une peinture“. Jesuitische Identität und die Rolle der Bilder, Berlin 2011 [Beiträge zu den Historischen Kulturwissenschaften 7], 85-108

Carlos Zimmermann SJ was an important pedagogue and one of the most influential naturalists working in Portugal at the beginning of the twentieth century. He was an active promoter of an experimental approach to the teaching of the natural sciences, and one of the founders of the leading Portuguese scientific journal, Brotéria. His main area of research was the identification and classification of novel species of diatoms (one of the largest groups of microscopic algae). In the aftermath of the expulsion of the religious orders in 1910, the newly-established Portuguese Republic confiscated Jesuit scientific books, instruments and collections, including those produced by Zimmermann. Exiled to Brazil from 1911, he remained there until his death in 1950. This article focuses on the main questions relating to the organisation, apprehension, and partial restitution of these collections. By analysing a set of sixteen unpublished documents, recently found in a private archive and now published as an appendix, the article reconstructs the trajectory and significance of Zimmermann’s  body of work. It elucidates, furthermore, the complex diplomatic and political circumstances, as well as the central role of  correspondence networks, that led to the retrieval of these  documents.

A Companhia de Jesus é uma ordem religiosa que surgiu no contexto da Reforma Católica, sendo reconhecida pelo Papa Paulo III em 1540. Já no início do século seguinte, os jesuítas somavam milhares de missionários espalhados por todo o globo, da América ao Japão. Nesta nossa comunicação, trataremos do uso, como fonte histórica, das cartas destes religiosos. Gostaríamos de destacar alguns conceitos que o historiador não deve deixar de considerar, de maneira a evitar anacronismos e fazer um uso proveitoso de seu corpus documental. A correspondência tem tido um papel central na História da Companhia de Jesus desde sua fundação, no século XVI, por Inácio de Loyola, quando este percebera que, para a sobrevivência da Sociedade, era essencial assegurar a união entre seus membros e o contato constante entre os religiosos e seus superiores. Ao longo de décadas, Loyola e também seu secretário, Juan Polanco, passariam a recomendar a escrita das cartas, instruindo os seus companheiros minuciosamente quanto à sua forma e conteúdo. Já em 1547, Polanco determinou que as frentes missionárias enviassem correspondência a Roma. Depois de censuradas, algumas cartas eram traduzidas e *

To grasp the principles of Ignatian pedagogy, one must revisit the educational concepts articulated by Ignatius of Loyola. An examination of the early activities of the Society of Jesus can shed light on this matter. Initially, the Jesuits embarked on educational endeavors because they viewed education as the most effective means of aiding individuals. They firmly believed that knowledge wielded significant influence over ethical conduct. Their educational philosophy drew inspiration not only from Ignatius of Loyola's Spiritual Exercises but also from humanist ideals.
The Jesuits developed their educational framework, as outlined in the Ratio Studiorum, based on the educational program established by their counterparts in the common life tradition. This method of education was acquired by the early Jesuits through the modus parisiensis, an obligatory system at the University of Paris.
Following the publication of the Ratio Studiorum in 1599, the Jesuits did not engage in substantial reflection on educational matters until 1990. It was during this time that Jesuit authorities in Rome issued two significant documents addressing Ignatian educational methods. In these papers, the authorities emphasized that the primary aim of Ignatian education is the holistic development of the individual. This entails fostering competence, conscientiousness, compassion, and a dedication to living for the betterment of others.

Drawing on Jesuit values as well as perspectives from disciplines across the humanities and sciences, this volume is oriented toward care for the people, communities, and ecosystems that make up our common home. Caring for our planetary home means responding to the multifaceted challenges of the current historical moment. As unprecedented changes are happening around the planet, the climate emergency poses an existential threat to humankind and to all life on Earth. This is a problem of survival and sustainability, but it is also more than that. It raises questions about justice. Ecological destruction cannot be adequately understood without addressing the systemic inequalities of social systems, and likewise, those inequalities cannot be understood apart from their ecological context. Engaging with a wide range of topics, from Pope Francis to Zen Buddhism, from the Global North to the Global South, from personal practice to systemic change, Integrating Ecology and Justice in a Changing Climate provides tools for thinking through these complex issues and facilitating the emergence of healthy, convivial, contemplative, and just ways of being in the world.

This paper examines the set of fifteen prints included in the seventeenth-century Chinese text Song nianzhu guicheng. This catechism was translated by Portuguese Jesuits serving in the China mission and consists of instructions for spiritual meditation on the fifteen mysteries of the Rosary. The processes of visual acculturation of Christian art will be examined in the context of the transmission of doctrine and instructions for spiritual meditation. The paper discusses the Chinese visual experience and the particular circumstances of the Catholic missions in China during and after the Nanjing persecutions. This paper demonstrates that although the illustrations of the Song nianzhu guicheng were executed and adapted by Chinese artists, the ontological principles of European Renaissance art and the precepts of Christian iconography are still a structural component in the Jesuit methods of teaching and preaching.

Pertencem aos acervos do Museu do Azulejo, em Lisboa, e do Museu Nacional Machado de Castro, em Coimbra, vários azulejos
que serviram em tempos para ensinar Matemática, Astronomia, Geografia. Sabemos, hoje, que foram criados para apoiar o ensino ciências nos colégios jesuítas de Coimbra.

In Dublin, my new colleagues and students at TCD have provided me with a platform to write, think, and teach, and I consider it a privilege to be able do so. ere are three people to whom I owe more than mere thanks. Marianne Elliott was a source of unwavering support and encouragement as my PhD supervisor. Roy Foster had faith in my work at a vital moment, and James H. Murphy has questioned, cajoled, and inspired many aspects of this work-even its title.

Desde a Antiguidade, observa-se um empenho no estudo sobre os animais, bem como nas tentativas em classificá-los. Perpassando autoridades antigas e modernas como Aristóteles (384 a.C.-322 a.C.), Plínio o Velho (23 d.C.-79 d.C.), Isidoro de Sevilha (560-636), Conrad Gesner (1516-1565) e Ulisses Aldrovandi (1522-1605 ou 07), muitas maneiras de agrupar os seres vivos foram propostas e publicadas, levando em consideração diferentes contextos. Em 1675, Athana-sius Kircher (1602-1680), padre jesuíta que dedicou grande parte da sua vida ao Colégio Romano, tendo à sua disposição informações oriundas dos missionários da Companhia de Jesus espalhados pelo mundo, publicou a obra Arca Noë in tres libros digesta. Nesse livro, apropriando-se da narração bíblica do Dilúvio universal , e tendo a arca como único meio para a preservação da vida diante daquela catástrofe, Kircher se lança a elucidar sobre a existência das espécies animais conhecidas e daquelas recém-descobertas. Para isso, disserta acerca dos animais que foram escolhidos para ingressar na arca, justifica a não entrada de alguns outros e se empenha em explicar a presença de novas espécies encontradas no Novo Mundo, muitas consideradas "monstros" ou "maravilhas" pelo fato de se-rem diferentes do que já se conhecia e por causarem estranhamento. Através de argumentos baseados numa teoria da geração espontânea e admitindo o que chamou de hibridização, Kircher sentia-se obrigado a responder indagações que envolviam questões tanto científicas quanto religiosas.

1 S'il est un domaine dans l'histoire du livre qui mériterait une plus grande attention, c'est certainement celui de l'histoire des bibliothèques au XXe siècle et plus particulièrement dans sa seconde moitié. Il existe bien sûr des études, mais le sujet mériterait d'être plus développé, surtout pour les collections de plus petite ampleur, moins connues. Je ne compte pas ici m'attaquer en bloc à cette thématique. Je vais plutôt vous entretenir d'un axe, celui de la

Jak se díval barokní učenec na přírodu, jak se liší Čechy na počátku baroka od těch dnešních a obstojí tehdejší přírodovědné poznatky ve světle moderní vědy? Odpovědi na tyto otázky může čtenář hledat v první knize Rozmanitostí z historie Království českého, která vůbec poprvé vychází jak s původním latinským textem, tak i s úplným českým překladem a odborným komentářem. Český barokní autor a jezuita Bohuslav Balbín (1621−1688), veřejnosti známý spíše jako dějepisec a obhájce českého jazyka, v tomto spisu poutavě líčí polohu Čech, jejich povrch, vodní toky, léčivé prameny, nerostné bohatství, nejrůznější kuriozity, ale také rostliny a živočichy. Dílo je cenné také tím, že jeho autor nečerpal pouze z dostupné literatury, nýbrž i z dobového vyprávění a často i z vlastních pozorování. Přeložil Jiří A. Čepelák a edičně připravil Stanislav Komárek.
Text je doplněn o postřehy k přírodopisu Moravy, jejichž autorem je Balbínův současník a přítel Tomáš Pešina z Čechorodu (1629-1680) (překlad 5. kapitoly "O poloze a přednostech Moravy" z jeho díla "Moravský Mars").

Los jesuitas desarrollaron, en la América Latina, un humanismo diferente al europeo. A diferencia de éste, no partía de una base eurocéntrica, sino que pretendía reconocer la dignidad de la alteridad de los indios americanos. Se trata de una orden promovida a partir del Concilio de Trento (1545-1563), es decir, en los albores de la Modernidad, con una inédita visión global del mundo. Sus planteamientos y su práctica son herederos de los principios forjados por el humanismo americano en la primera mitad del siglo XVI, fundamentalmente por Bartolomé de Las Casas, en los que se criticaba la violencia colonizadora y se predicaba la necesidad de establecer la evangelización a partir del diálogo con las comunidades indígenas. Es así que consiguieron establecer una organización del trabajo diferente al modelo económico dominante, tomando como base el trabajo comunitario. Del mismo modo, los jesuitas elaboraron una antropología filosófica, una filosofía política contractualista y una renovada idea de la historia en la que criticaban las interpretaciones que predicaban la inferioridad de los indios y los negros, para establecer en consecuencia una idea de igualdad que debía reconocer dichas alteridades negadas. El humanismo jesuita latinoamericano es indispensable para entender los movimientos independentistas.
The Jesuits developed, in Latin America, a humanism different from that of Europe. Unlike the latter, he did not start from a Eurocentric base, but rather sought to recognize the dignity of otherness of the American Indians. It is an order promoted from the Council of Trent (1545-1563), that is, at the dawn of Modernity, with an unprecedented global vision of the world. His approaches and practice are heirs to the principles forged by American humanism in the first half of the 16th century, mainly by Bartolomé de Las Casas, in which colonizing violence was criticized and the need to establish evangelization from the dialogue with indigenous communities. Thus, they managed to establish a different organization of work from the dominant economic model, based on community work. In the same way, the Jesuits elaborated a philosophical anthropology, a contractualist political philosophy and a renewed idea of history in which they criticized the interpretations that preached the inferiority of the Indians and the blacks, to establish consequently an idea of equality that should recognize said otherities denied. Latin American Jesuit humanism is essential to understand the independence movements.