Democracy in Latin America 1760–1900: Volume 1, Civic Selfhood and Public Life in Mexico and Peru
Democracy in Latin America 1760–1900: Volume 1, Civic Selfhood and Public Life in Mexico and Peru
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拉丁美洲的民主 1760-1900：第一卷，墨西哥和秘鲁的公民自我和公共生活
作者：
R. Camp
民主在拉丁美洲1760-1900年：卷1，公民的自我和公共生活在墨西哥和秘鲁。由卡洛斯A.形成。芝加哥：芝加哥大学出版社，2003年。488便士35美元卡洛斯·福门特（Carlos Forment）对1700年代中期至1900年拉丁美洲的公民行为进行了高度原创、有趣且深入研究的探索。他提出了一个挑衅性的论点，与过去的许多研究相反，即公民民主“在托克维尔的术语中被理解为一种植根于社会平等、相互承认和政治自由的日常实践和生活形式，到世纪中期已经扎根于该地区”（第xi页）。这本书引用了许多例子和奖学金，从许多地区的拉丁美洲，但Forment提供了详细的证据，从墨西哥和秘鲁。正如他在导言中所指出的，拉丁美洲的民主形式具有四个特点。首先，民主是脱节的，因为那些确实存在的形式是在公民个人之间发现的，而不是在公民和政府机构之间发现的，这基本上是对社会强加了一种专制结构。第二，他认为，民主的实践是片面的，因为他的证据表明，民主是在民间社会而不是在政治或公共生活中实行的。第三，鉴于拉丁美洲未能融合社会平等和文化/种族差异，它是高度分散的。第四，他声称天主教提供了公共生活的语言，拉丁美洲人用它来从传统的宗教术语中创造新的民主含义，他称之为“公民天主教”。
Democracy in Latin America 1760–1900: Volume 1, Civic Selfhood and Public Life in Mexico and Peru. By Carlos A. Forment. Chicago: Chicago University Press, 2003. 488p. $35.00. Carlos Forment has produced a highly original, intriguing, and thoroughly researched exploration of civic behavior in Latin America from the mid-1700s through 1900. He presents the provocative argument, contrary to much past research, that citizen democracy, “understood in Tocquevillian terms as a daily practice and form of life rooted in social equality, mutual recognition, and political liberty, was by the mid-nineteenth century rooted in the region” (p. xi). This book cites numerous examples and scholarship from many parts of Latin America, but Forment provides detailed evidence from Mexico and Peru. As he argues in his introduction, Latin American forms of democracy are characterized by four qualities. First, democracy is disjointed because those forms that do exist are found among individual citizens, and not between citizens and governmental institutions, which essentially imposed an authoritarian structure on society. Second, he believes that the practice of democracy is one-sided, given his evidence that it is practiced in civil society rather than in political or public life. Third, it is highly fragmented, given the failures in Latin America to meld social equality and cultural/ethnic differences. Fourth, he claims that Catholicism provided the language of public life, and that Latin Americans used it to create new democratic meanings from traditional religious terms, which he labels “Civic Catholicism.”