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The Past as Future?

The diversity, challenges, and major problems pervading contemporary Brazilian society, along with the colonial heritage that continues to reappear in its social and economic practices and its political relations, have become a favorable area for the development of Brazilian social thought, from the classics to current perspectives. They have also fostered the development of critical reflection on the classics of Latin American and world thought and made possible the emer-gence—alongside of false governmental or religious idiosyncrasies—of critical thinking based on the national reality, whose fundamental features are inequality and the economic, political, and social challenges of a racist, unjust, and utilitar-ian society. Despite recent progress, significant sectors of Brazilian society and the intelligentsia continue to ignore (or, worse, devalue) Latin America and its social thought, which has proliferated very fruitfully in countries such as Argentina, Uruguay, Chile, Mexico, Colombia, Peru, and Cuba. Brazilian social thought in its various facets is recognized in the region, and Brazilian works by Celso Furtado, Theotônio dos Santos, Ruy Mauro Marini, Fernando Henrique Cardoso, and others have achieved global scope through contact, joint produc-tion, and widespread dissemination of this thought in Latin American centers. Since at least the 1960s, Latin America has acknowledged and circulated Brazilian thought while, unfortunately, Latin American thought (classic and contemporary) continues to be disregarded or marginalized by the Eurocentric perspective of the Brazilian academy and society. Brengel and Brasil Jr.’s Antología del pensamiento crítico brasileño contemporáneo once again demonstrates Latin American