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La filosofía náhuatl. Estudiada en sus fuentes
Con un nuevo apéndice
"Reedición de una obra clásica. Publicada por primera vez en 1956, fue reseñada en el HLAS 20: 227 y 4767. En esta edición se agrega un extenso apéndice, donde el autor discute una cuestión fundamental: críticas relacionadas con la autoridad de las fuentes utilizadas"--Handbook of Latin American Studies, v. 58.
461 pages, Paperback
First published January 1, 1956
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About the author
Miguel León-Portilla
200 books118 followersMiguel León-Portilla was a Mexican anthropologist and historian. He was one of the most reputable and commonly cited authorities on Aztec culture and literature in the pre-Columbian and colonial eras among Mexican academia. Many of his works have been translated to English and are widely read.
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Displaying 1 - 30 of 32 reviews
November 18, 2008
Leon-Portilla successfully demonstrates that there was a class of professional intellectuals in Nahua society appropriately described as "philosophers" (the tlamatinime), and sketches in broad terms the parameters of their thought.
I felt, however, that this book is in effect only half of the book that should have been written, because of the way Leon-Portilla undervalues Nahua theology. His monotheizing reduction of the Nahua pantheon means that he removes the content of Nahua thought and leaves only the form, if that. It does not seem to occur to him that theological structures can provide the basis for philosophical reflection; instead, he assumes that philosophy and theology must be in opposition. This is clearly a projection of philosophy's situation in the Christian and Muslim world, but Leon-Portilla offers no evidence that a similar tension existed in Nahua society. This inability to question his own presuppositions is a serious defect in an otherwise bold, important book.
I felt, however, that this book is in effect only half of the book that should have been written, because of the way Leon-Portilla undervalues Nahua theology. His monotheizing reduction of the Nahua pantheon means that he removes the content of Nahua thought and leaves only the form, if that. It does not seem to occur to him that theological structures can provide the basis for philosophical reflection; instead, he assumes that philosophy and theology must be in opposition. This is clearly a projection of philosophy's situation in the Christian and Muslim world, but Leon-Portilla offers no evidence that a similar tension existed in Nahua society. This inability to question his own presuppositions is a serious defect in an otherwise bold, important book.
December 4, 2013
A TOP SHELF review, originally published in The Monitor on May 2, 2013
Discovering Aztec Philosophy
In 1963 noted scholar Miguel León-Portilla published Aztec Thought and Culture: A Study of the Ancient Nahuatl Mind, an amplification (with assistance from translator Jack Emory Davis) of several previous works of his, including his ground-breaking doctoral thesis. The thrust of León-Portilla’s research is that the Nahuas, that group of Mesoamerican peoples called Aztecs in modern times, were not simply a polytheistic, warlike culture: they had developed a distinctive, refined philosophy on a level with that of the ancient Greeks.
Drawing from diverse sources, including the corpus of Nahuatl poetry and the massive colonial ethnography known as the Florentine Codex, León-Portilla demonstrates the existence of a class of philosophers in the Aztec Triple Alliance known as tlamatinimeh or sages. Differently from the popular religion, in which a complex pantheon of deities controlled the natural world and human blood had to be spilled to ensure the sun’s survival, these sages reduced the divine to a single dual generative force and recognized life to be ephemeral, fragile, and uncertain. The vanity of humanity’s efforts, argues the author, and the impossibility of knowing the truth led these wise men to conclude that human existence on earth is essentially a dream. For some, that conclusion led to a hedonistic path, a lifestyle that encouraged an enjoyment of the flowers and friends of the moment. For others, however, belief in that primordial creative energy suggested a purpose: craftwork and artistic endeavors, none more important than the development of an īxtli, a face or persona that best reflected the soul. And the soul, León-Portilla proposes, was seen by the tlamatinimeh as a place for the divine to take up residence, drawn into the human heart by flower and song, a classic Nahuatl difrasismo (kenning) for poetry or song.
Though this work is extremely important, it only scratches the surface of Nahua philosophy. León-Portilla largely ignores Nahua theology, so intent is he on demonstrating a supposed tension between the state religion and the emerging intellectual current. This is because he forces parallels with Greek, Roman and Christian philosophical trends. To my mind, Nahua thought more closely resembles the schools of thought in Hindui philosophy that similarly moved away from a polytheistic Weltanschauung to belief in a single ground to existence, a sacred force that unfolds into multiple forms in the physical universe. The root or balance of the cosmos the author sees in the Nahuatl term teōtl corresponds interestingly to Brahman, and as a result, the reduction by León-Portillo of this amorphous philosophical movement in pre-Colombian Mexico to a single “school” of thought that embraces Ometeōtl, the dual god, as the source of all strikes me as premature. Rather, I suspect that different schools may have considered one god or another as the most perfect mask of the divine source, perhaps embracing Tezcatlipoca, Huitzilopochtli, Quetzalcoatl or even Tonantzin as the supreme iteration (much like Krishna-, Vishnu- or Shiva-centered varieties of Hinduism).
Research into Nahua philosophy is, of course, ongoing, and I want to stress León-Portilla's important role in promoting the field of study.
Discovering Aztec Philosophy
In 1963 noted scholar Miguel León-Portilla published Aztec Thought and Culture: A Study of the Ancient Nahuatl Mind, an amplification (with assistance from translator Jack Emory Davis) of several previous works of his, including his ground-breaking doctoral thesis. The thrust of León-Portilla’s research is that the Nahuas, that group of Mesoamerican peoples called Aztecs in modern times, were not simply a polytheistic, warlike culture: they had developed a distinctive, refined philosophy on a level with that of the ancient Greeks.
Drawing from diverse sources, including the corpus of Nahuatl poetry and the massive colonial ethnography known as the Florentine Codex, León-Portilla demonstrates the existence of a class of philosophers in the Aztec Triple Alliance known as tlamatinimeh or sages. Differently from the popular religion, in which a complex pantheon of deities controlled the natural world and human blood had to be spilled to ensure the sun’s survival, these sages reduced the divine to a single dual generative force and recognized life to be ephemeral, fragile, and uncertain. The vanity of humanity’s efforts, argues the author, and the impossibility of knowing the truth led these wise men to conclude that human existence on earth is essentially a dream. For some, that conclusion led to a hedonistic path, a lifestyle that encouraged an enjoyment of the flowers and friends of the moment. For others, however, belief in that primordial creative energy suggested a purpose: craftwork and artistic endeavors, none more important than the development of an īxtli, a face or persona that best reflected the soul. And the soul, León-Portilla proposes, was seen by the tlamatinimeh as a place for the divine to take up residence, drawn into the human heart by flower and song, a classic Nahuatl difrasismo (kenning) for poetry or song.
Though this work is extremely important, it only scratches the surface of Nahua philosophy. León-Portilla largely ignores Nahua theology, so intent is he on demonstrating a supposed tension between the state religion and the emerging intellectual current. This is because he forces parallels with Greek, Roman and Christian philosophical trends. To my mind, Nahua thought more closely resembles the schools of thought in Hindui philosophy that similarly moved away from a polytheistic Weltanschauung to belief in a single ground to existence, a sacred force that unfolds into multiple forms in the physical universe. The root or balance of the cosmos the author sees in the Nahuatl term teōtl corresponds interestingly to Brahman, and as a result, the reduction by León-Portillo of this amorphous philosophical movement in pre-Colombian Mexico to a single “school” of thought that embraces Ometeōtl, the dual god, as the source of all strikes me as premature. Rather, I suspect that different schools may have considered one god or another as the most perfect mask of the divine source, perhaps embracing Tezcatlipoca, Huitzilopochtli, Quetzalcoatl or even Tonantzin as the supreme iteration (much like Krishna-, Vishnu- or Shiva-centered varieties of Hinduism).
Research into Nahua philosophy is, of course, ongoing, and I want to stress León-Portilla's important role in promoting the field of study.
March 1, 2012
While I appreciate León-Portilla's attempt to justify the philosophic capacities of Nahuatl wise pre-European contact as well as his linguistic analyses, I was extremely put off throughout the book by his constant need to justify their philosophic abilities to that of the Greeks and his constant need to belittle the inherent philosophic natures of myths: "For although myths and beliefs constitute the primary attempts to solve the mysteries of the universe, true philosophic development requires conscious and formal inquiry" (3). This line sets the tone for the rest of the book. He equates myths to superstitions and magic contrasting them to the truth, which according to him can only be obtained through observation and experience. However, he fails to grasp that the many myths are the results of thousands of years of observation, experience, as well as conscious and formal inquiry. While I agree with his call to critically analyze myths, question them, and seek deeper meaning from them (especially in the light of the myth making style of the Aztec empire who by their own doing were also responsible for the burning of Indigenous writings and re-writing their mythological stories prior to the Spanish invasion); I cannot agree with his all together dismissal of myths as mere symbolism, metaphor, and superstition. Furthermore, he claims that the masses blindly followed these myths and it was only the professional wise men, tlamatinime, who were capable of analysis to seek deeper meaning of the symbols within the myths. Accordingly, to be TRUE healers HE must be not only be tlamatinime but also professional trained. The FALSE healers, or sorcerers, was a "quacks" whose training is only in magic, witchcraft.
February 10, 2022
Full review can be found here:
https://geotrickster.com/2022/02/10/b...
https://geotrickster.com/2022/02/10/b...
August 19, 2014
This is my latest read. I have to say, it's very well done. Strong sourcing, thorough analysis, and a very intuitive presentation of the Nahuatl language's incredibly nuanced structure (and the influence of this structure on philosophical development in Aztec and other Nahua cultures).
Aztec philosophy may be seen as a Venn diagram of sorts; aesthetics, epistemology, and metaphysics all overlap, with the core philosophy of teotl (balance) at the center of the diagram. What's truly fascinating is evidence of a push toward discrete philosophical contemplation of each of these themes in pre-conquest culture (said contemplation to be completed while maintaining balance, however). It is both tragic and endlessly diverting to theorize what direction the Nahua culture might've taken had it been allowed to continue down this path uninterrupted by steel-plated usurpers.
I recommend this book highly (and also recommend you investigate the other works it references. The materials created during or after the arrival of the invading Spanish must be taken with the proverbial grain of salt due to the cultural imperialism of both conquistadors and friars, and their unfortunate tendency to dismiss as "barbaric" anything outside Christendom). Oh! And the book contains some excellent translations of the deeply profound work of Texcoco's favorite son, Nezahualcoyotl:
Is it nelli [rooted, true, authentic] one really lives on the earth?
Not forever on earth, only a little while here.
Though it be jade it falls apart; though it be gold, it wears away; though it be a quetzal feather, it is torn asunder.
Not forever on this earth, only a little while here.
Aztec philosophy may be seen as a Venn diagram of sorts; aesthetics, epistemology, and metaphysics all overlap, with the core philosophy of teotl (balance) at the center of the diagram. What's truly fascinating is evidence of a push toward discrete philosophical contemplation of each of these themes in pre-conquest culture (said contemplation to be completed while maintaining balance, however). It is both tragic and endlessly diverting to theorize what direction the Nahua culture might've taken had it been allowed to continue down this path uninterrupted by steel-plated usurpers.
I recommend this book highly (and also recommend you investigate the other works it references. The materials created during or after the arrival of the invading Spanish must be taken with the proverbial grain of salt due to the cultural imperialism of both conquistadors and friars, and their unfortunate tendency to dismiss as "barbaric" anything outside Christendom). Oh! And the book contains some excellent translations of the deeply profound work of Texcoco's favorite son, Nezahualcoyotl:
Is it nelli [rooted, true, authentic] one really lives on the earth?
Not forever on earth, only a little while here.
Though it be jade it falls apart; though it be gold, it wears away; though it be a quetzal feather, it is torn asunder.
Not forever on this earth, only a little while here.
December 17, 2017
Es un clásico de la etnohistoria mesoamericana, cuya primera edición fue de 1956, fue un hito en la investigación. No se puede juzgar desde la actualidad el trabajo, debido, sobre todo, a la cantidad de información que ha surgido desde entonces, especialmente, provista por la arqueología; dichos datos, salvo una gran excepción, han corroborado mucho de lo expuesto en el libro. Esta excepción es el gran fallo del autor: reconocer la existencia de una entidad única superior en la cosmovisión náhuatl, es decir, Ometeotl. A pesar de la exposición de muchos textos náhuatl en el libro, en ninguno de ellos se menciona la palabra Ometeotl, tal vocablo se creó, según lo parecen mostrar los indicios, como un intento de los religiosos cristianos para explicar la naturaleza de Yehweh, tan es así, que en los Romances de los Señores de la Nueva España, se tachan dioses prehispánicos, y se hacen notas, tales como Om. "Ometeotl", Dios, Teotl "dios", de mano ajena al redactor original indígena.
July 5, 2013
Over the last couple of years, as a Pagan, I have been considering the nature of sacrifice. After a series of synchronicities and an encounter with a Huichol weather worker, I began reading this upon recommendation from a friend. People have criticized León-Portilla's view as being overly romantic. I found his soft, nearly poetic narrative very engaging. Critics/Historians have also pooh-poohed some of his interpretations as being his own projections, but that, it seems to me, is the way of (and the world's reaction to) the mystic.
It is a book I shall read many more times, and I believe any Pagan interested in the subject of sacrifice and offering would find something to take away here.
It is a book I shall read many more times, and I believe any Pagan interested in the subject of sacrifice and offering would find something to take away here.
December 5, 2019
Must read if you are interested in the intersection of philosophy and the aztec world. Great to understand the development of philosophical concepts out of the establishment of religious beliefs in developed "non-western" societies. The criticisms I have read in some reviews are, in my opinion, unfounded. The comparison to the greek world is obvious and necessary when one is developing such work in the context of modern western organization and classification of knowledge. I would, nevertheless, like to know if there is current archeological or documental evidence that the aztec pantheon of gods was not fully derived or developed from the duality principle represented in Ōmeteōtl.
November 8, 2014
I read this book for a course I took on the history of ancient mesoamerica. And it. Was. Awesome.
July 9, 2024
Very nice read though i felt its way too short while also feeling like it drags on a bit too much on little things but nonetheless i enjoyed it
October 9, 2014
This book focuses more on the 'thought' aspect than the more day to day aspects of the culture; most of it is devoted to encompassing Nahuatl philosophy, as discerned from poetry of the wise men, which is broken down in the text. This isn't /quite/ what I was looking for in my own research, but I still got quite a lot from it! My only real complaint is that sometimes it repeated the same thing a bit too often, but it does so in an effort to emphasize the central role of these concepts. On the whole, it presents a well-rounded understanding of the philosophy of these people, the more enlightened aspects of which are generally ignored in popular imagery and mythos of the Aztecs.
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October 2, 2015Leon-Portilla's Aztec Thought was of pivotal significance to the field of Aztec studies and is a truly remarkable interpretation of the philosophy and worldviews of Post-Classical Nahua peoples. Leon-Portilla's reevaluation of source materials and codices radically challenge many of the preconceived notions of Aztec society that laymen and academics alike, bringing to light the great importance of art and poetry to the Aztecs. Laymen schooled in Philosophy will have the easiest time work through Leon-Portilla's interpretation, but all will walk away with a deeper appreciation of Aztec culture.
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December 22, 2008Excellent book for grasping concepts and ideas about traditional aztec thought.
December 27, 2025
One of the most baffling outcomes of Indigenous Mexican mythology is the general lack of public interest. Why that's so strange is because the wildest conspiracy theories in my lifetime have revolved around Aztec/Maya observations. I remember in 2012, Mexican doomsday was all the rage due to some loose interpretation of the Mesoamerican Long Count calendar. And then there are the persistent mentions of their advanced structures that align with astronomical bodies, which frequently conclude with the word ALIENS.
These factors alone should be enough to evoke mass obsessions, yet the West still seems to prioritise other polytheistic theologies above it, such as those of the Greeks, Hindus, and Egyptians. I shamefully admit that this was my stance too, until, of course, I visited Mexico City and was set on fire by a spiritual force that galvanised my every day. I realised there was a whole new world for me to explore that not only raised my eyes to the sun but also bubbled up from the depths of the darkest parts of my soul. I had to know more.
Aztec Thought and Culture seemed like the perfect launching point, given the book's unignorable accolades. But, sadly, it was not quite what I was craving.
For better or worse, author León-Portilla's approach was stubbornly scholarly. With an admirable dedication to accuracy, he analyses ancient poetry and codices line-by-line to reveal philosophies and social orders that were brand-new to me. However, he struggled to strike the much-needed balance between academic and entertainment, leaving his presentation overly matter-of-fact and as dry as the Mexican terrain. The bigger personal problem is that my field of interest revolves around mythology and folklore, which this book barely scratches. Deities are mentioned, but usually as evidence of concepts, which fits León-Portilla's objective of rational thought, but loses the captivating imagination that Mexico is famous for. Perhaps this is my fault for not analysing the synopsis carefully enough, but this still stands as a warning to anyone in a similar position.
Nevertheless, the author valiantly fights the case that Mexico deserves to be respected as a forward-thinking nation, with its history adding ample wisdom to Latin America's potent brand of philosophical development. There's no doubt that their theological contributions could have thrived into something beneficial for all of us if it weren't for the Spanish assault on their culture, which is such a common global story that we're almost numb to it now. In that way, and if nothing else, this book worked as yet another piece in escalating my disdain for colonialism, and I support every neo-paganist doing their part to summon the power back!
These factors alone should be enough to evoke mass obsessions, yet the West still seems to prioritise other polytheistic theologies above it, such as those of the Greeks, Hindus, and Egyptians. I shamefully admit that this was my stance too, until, of course, I visited Mexico City and was set on fire by a spiritual force that galvanised my every day. I realised there was a whole new world for me to explore that not only raised my eyes to the sun but also bubbled up from the depths of the darkest parts of my soul. I had to know more.
Aztec Thought and Culture seemed like the perfect launching point, given the book's unignorable accolades. But, sadly, it was not quite what I was craving.
For better or worse, author León-Portilla's approach was stubbornly scholarly. With an admirable dedication to accuracy, he analyses ancient poetry and codices line-by-line to reveal philosophies and social orders that were brand-new to me. However, he struggled to strike the much-needed balance between academic and entertainment, leaving his presentation overly matter-of-fact and as dry as the Mexican terrain. The bigger personal problem is that my field of interest revolves around mythology and folklore, which this book barely scratches. Deities are mentioned, but usually as evidence of concepts, which fits León-Portilla's objective of rational thought, but loses the captivating imagination that Mexico is famous for. Perhaps this is my fault for not analysing the synopsis carefully enough, but this still stands as a warning to anyone in a similar position.
Nevertheless, the author valiantly fights the case that Mexico deserves to be respected as a forward-thinking nation, with its history adding ample wisdom to Latin America's potent brand of philosophical development. There's no doubt that their theological contributions could have thrived into something beneficial for all of us if it weren't for the Spanish assault on their culture, which is such a common global story that we're almost numb to it now. In that way, and if nothing else, this book worked as yet another piece in escalating my disdain for colonialism, and I support every neo-paganist doing their part to summon the power back!
December 31, 2023
5 Stars for Leon-Portilla's contribution to the world. This publication is his approach to wedding the Nahuatl cosmology, intellectual thought, and tensions thereof to a more coherent narrative. I see that many others thought that the theological/political struggle part of it was too likened to Greece and Rome and Judeo-Christian concepts. However, Leon-Portilla came centuries after the intitial documentation he was studying. The original documentation was written by friars. That's a bias that is now engrained into the very docuemnts being studied. It takes great effort and skill to unwed those conepts half a milennia after the fact. Yet, I feel that he did a great job of it. It's hard to remove the Christian, post-Roman tones from codices and anales 500 years after they were penned. In fact, I feel like another monumental aspect is missing from analysis regarding this. The Nahuatl was transcribed into Spanish, and then into several other languages after that. Many of those who have read this have read second, third, or even fourth-hand translations of the original text. Not acknowledging this fact, is detrimental to any real analysis of the subject. There are words in nahuatl that don't translate evenly over to other languages and vice versa. This, thereby alters the original meaning and any later understanding. Not to mention, languages have changed so drastically over time, that so too has any understanding of them. It was a 5 star work. May he rest in peace with a profound sense of pride, knowing he gave a voice to those who were silenced.
August 8, 2020
A really enjoyable book to read, bringing up ideas such as the Tlamatinime, a kind of philosopher, teacher, spiritual guide that Dr Leon-Portilla claimed it existed in the Toltec world, which precede the nahuatl-aztec world. The author entertains the reader with the divine pantheon and exalts the figure of Ometeotl, a primal being, source of life, the start, support and giver of life, not just to humans and the whole nature, but for all divine beings, through the four which with their struggle and competition for supremacy, originate the various cosmo-periods preceding the fifth age, Aztecs current age, the last of all before a cataclysm brings existence to its chaotic formless non-existence.
The book reflects in nahuatl philosophy for the understanding of their concepts of hell, heaven, sacrifice, moon and sun cycles and its relationship to society, rituals, deities and son on. Even though he draws on mainly Spanish friars sources to explain their cosmology, he deeps into Nahuatl understanding of the world around them, the importance and organisation of their world, of the underworld, the meaning of life and death.
There must have been lots of findings contradicting some of the concepts stated on this book but the beautiful journey of imagining the Nahuatl-Azted world in its efflorescence its like chocolate on your palate.
Find an article related to this book on panacas.com
I really recommend this reading.
The book reflects in nahuatl philosophy for the understanding of their concepts of hell, heaven, sacrifice, moon and sun cycles and its relationship to society, rituals, deities and son on. Even though he draws on mainly Spanish friars sources to explain their cosmology, he deeps into Nahuatl understanding of the world around them, the importance and organisation of their world, of the underworld, the meaning of life and death.
There must have been lots of findings contradicting some of the concepts stated on this book but the beautiful journey of imagining the Nahuatl-Azted world in its efflorescence its like chocolate on your palate.
Find an article related to this book on panacas.com
I really recommend this reading.
February 18, 2023
Miguel Leon-Portilla is obviously a true expert on Aztec thought and the original sources he derives his ideas from. The title is a little deceptive. The book is really about the thought of a small group of philosopher priests among the Aztecs and not so much about the general Aztec culture. The author carefully dissects source material right down to carefully analysing the meanings of individual words in the original sources. This is done on a very scholarly way and provides some real insights into the intellectual life and thought systems of the elite Aztec priestly class.
The books is not very readable, however. While organized into chapters around various aspects of Aztec thought, within each chapter the writing meanders around and rarely clearly builds reasoned arguments as to exactly what the author is claiming the Aztecs believed. This lack of structure means the reader gets to the end of each chapter without a clear view of what exactly was claimed.
The author is also a bit of an apologist for the Aztecs. He seems to be out to prove that intellectually they were they equals of any other civilization, and while this is quite probably true, it makes the book read sometimes more like a polemic against those who may claim the Aztecs were barbarians than an exploration of their intriuging thinking.
Having said that, it is still a fascinating window into a fascinating culture.
The books is not very readable, however. While organized into chapters around various aspects of Aztec thought, within each chapter the writing meanders around and rarely clearly builds reasoned arguments as to exactly what the author is claiming the Aztecs believed. This lack of structure means the reader gets to the end of each chapter without a clear view of what exactly was claimed.
The author is also a bit of an apologist for the Aztecs. He seems to be out to prove that intellectually they were they equals of any other civilization, and while this is quite probably true, it makes the book read sometimes more like a polemic against those who may claim the Aztecs were barbarians than an exploration of their intriuging thinking.
Having said that, it is still a fascinating window into a fascinating culture.
January 4, 2020
León Portilla's text is a classic in the field. It covers topics ranging from Nahuatl religious, educational, and anthropological beliefs and thereby provides an authoritative account of Pre-Columbian culture. Both in terms of scope and depth, this text has no equal.
My only major qualm with La filosofía náhuatl is its rather un-engaging style. Rather than using a more narrative or comparative methodology, León Portilla again and again opts for block-quotes followed by line-by-line exegesis. The scholarship is insightful, but the author's stylistic choices at times makes the reading process repetitive and obscures larger themes.
Still, with attention and dedication, this is a rewarding and illuminating read that is well worth the effort. I finished the book with many ideas to consider for my master's thesis on Mexican ethics and philosophical anthropology, and for that I am indebted to the the late professor's scholarship.
Recommended to students of Latin American studies, history, anthropology, as well as to philosophy students looking to buttress curricula built around the Western Canon with alternative voices.
My only major qualm with La filosofía náhuatl is its rather un-engaging style. Rather than using a more narrative or comparative methodology, León Portilla again and again opts for block-quotes followed by line-by-line exegesis. The scholarship is insightful, but the author's stylistic choices at times makes the reading process repetitive and obscures larger themes.
Still, with attention and dedication, this is a rewarding and illuminating read that is well worth the effort. I finished the book with many ideas to consider for my master's thesis on Mexican ethics and philosophical anthropology, and for that I am indebted to the the late professor's scholarship.
Recommended to students of Latin American studies, history, anthropology, as well as to philosophy students looking to buttress curricula built around the Western Canon with alternative voices.
May 29, 2022
First book I've read about the Aztecs. I will check out more books about them, interesting people.
They had a better understanding of the universe than the Spanish who conquered them.
When the missionaries told them that their un-Christian beliefs were all evil and wrong they replied,
"Well actually we know an awful lot that you haven't even thought of so keep your Christianity to yourself thank you very much."
Most of the books about Aztecs seem to be in Spanish but it is an interesting part of our human history.
Their way of life sounded very organised and peaceful.
That is except for the continuious blood sacrifices in order that the Sun would rise every day.
Only 4/5 due to too much repetition.
They had a better understanding of the universe than the Spanish who conquered them.
When the missionaries told them that their un-Christian beliefs were all evil and wrong they replied,
"Well actually we know an awful lot that you haven't even thought of so keep your Christianity to yourself thank you very much."
Most of the books about Aztecs seem to be in Spanish but it is an interesting part of our human history.
Their way of life sounded very organised and peaceful.
That is except for the continuious blood sacrifices in order that the Sun would rise every day.
Only 4/5 due to too much repetition.
July 31, 2024
Sad that he keeps trying to define Aztec philosophy in terms of Western philosophy. They are different but they both qualify as philosophy. No need to have a chip on your shoulder and get wrapped up in defining yourself in European terms. But this book is really worth it for the poetry that is rendered here.
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January 29, 2021Interesting basic intro to aztec philosophy. However the conclusion ads a baffling comparison to nazi germany where the author asserts the nazis subscribed to a "genuinely humanist philosophy"
February 24, 2022
It's a bit dated now, but this is a groundbreaking study of Aztec (Nahua) philosophy as philosophy (the English title notwithstanding).
June 18, 2022
Tlazocamati Hue Yokoyani-Ipalnemoani
Fr this book slaps!
Fr this book slaps!
December 31, 2023
On: nahuatl religion, education, and what makes one wise and stout. what on earth is worth living for, according to Aztec thought. More reading is necessary!!
January 4, 2024
Flowers and song. Blood to keep the sun from burning out.
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September 28, 20182016-10 - Aztec Thought and Culture: A Study of the Ancient Nahuatl Mind (Revised Edition) Miguel León-Portilla (Author), Jack Emory Davis (Translator). 1990. 272 Pages.
This was the first book suggested by my guide through Nahua thought. I have mixed feelings about it. It was informative but it felt claustrophobic. The author makes extensive use of Nahua documents that exist and early compendiums by Bernardino de Sahagún and others. He also looks for links in modern thought and practices especially in rural communities where the veneer of Catholicism seems thin. He often presents the Nahua text and then parses out the translation for the meanings. My concern is in the definitions of and meanings of words … we know they change over time and influence. His translation of Teotl as God … I am uncertain. Others have translated it as power or as force and multiple word variations. The meaning of that word is vital because there is much difference of opinion about the nature of Nahua thought and religious expression. Were they monotheists, polytheists, materialists, pantheists ...? There is little consensus for a singular answer to that question. This is a foundational text in looking beyond what the popular image of Aztec religion was … this is the first real scholarly attempt to discern what were the under pinning’s and origins of religious thought and philosophy among the Nahua. The author is inconsistent at times in the message. I am pretty sure it is when he moves away from the what the Nahua were saying and tries to explain it in accordance with a singular theory... The authors seems to try and slant his explanations towards a monotheist vision of the Nahua though at time his texts seem to argue otherwise. I think this is merely the author trying to grapple with a mindset and reference alien to his own upbringing and formation. The patterns of thought and belief we are raised with are deeply implanted on us and accept by us as the norm … even when we seemingly change through education and experience far too often those early deep imprints become our default when something happens that challenge us. A good book, a foundational text flawed by the adherence to a pet theory but easily discernable to the reader.
This was the first book suggested by my guide through Nahua thought. I have mixed feelings about it. It was informative but it felt claustrophobic. The author makes extensive use of Nahua documents that exist and early compendiums by Bernardino de Sahagún and others. He also looks for links in modern thought and practices especially in rural communities where the veneer of Catholicism seems thin. He often presents the Nahua text and then parses out the translation for the meanings. My concern is in the definitions of and meanings of words … we know they change over time and influence. His translation of Teotl as God … I am uncertain. Others have translated it as power or as force and multiple word variations. The meaning of that word is vital because there is much difference of opinion about the nature of Nahua thought and religious expression. Were they monotheists, polytheists, materialists, pantheists ...? There is little consensus for a singular answer to that question. This is a foundational text in looking beyond what the popular image of Aztec religion was … this is the first real scholarly attempt to discern what were the under pinning’s and origins of religious thought and philosophy among the Nahua. The author is inconsistent at times in the message. I am pretty sure it is when he moves away from the what the Nahua were saying and tries to explain it in accordance with a singular theory... The authors seems to try and slant his explanations towards a monotheist vision of the Nahua though at time his texts seem to argue otherwise. I think this is merely the author trying to grapple with a mindset and reference alien to his own upbringing and formation. The patterns of thought and belief we are raised with are deeply implanted on us and accept by us as the norm … even when we seemingly change through education and experience far too often those early deep imprints become our default when something happens that challenge us. A good book, a foundational text flawed by the adherence to a pet theory but easily discernable to the reader.
June 11, 2013
Aztec Thought and Culture provides a useful introduction to and overview of Nahuatl philosophy and its place in Aztec-Mexica life just before the invasion. Some reviewers have taken issue with León-Portilla's focus on philosophy, claiming that it romanticizes Aztec life. To the contrary, I found the insistence on pursuit of a Nahuatl intellectual history refreshing. The authors historicize their source materials, clarify their own positionality, and offer etymological interpretations of the Nahuatl sources. That's sound history. That León-Portilla chooses not to focus on the Aztecs military history is likely a response to an insistence on that aspect of Mexica life in earlier scholarship.
That said, there were moments throughout the text when it seemed the text offered self-evident conclusions in lieu of extended interpretation or implications.
That said, there were moments throughout the text when it seemed the text offered self-evident conclusions in lieu of extended interpretation or implications.
March 28, 2016
Using primary nahuatl sources, secondary sources from the 1500s and the research from Friars, Historians and Anthropologists, Miguel León-Portilla's elaborates the Aztec religion was influenced by a 'mystico-militaristic' belief on the preservation of the Sun by warfare and sacrifice. Yet, existing along side, the Quetzalcoatl legend who attempted to discover the meaning of life through poetry and arts. The ideas of humanism and barbarism coexisted until the fall of Tenochtitlan. These opposing ideas is alive today in Modern Mexico, where a 179.000 homicides have been documented in since 2006 (a conservative estimate), yet the arts are thriving in Mexico and abroad, the United States.
July 21, 2011
Interesting. Source materials are Nahuatl codexes preserved from the Conquest as well as studies on the Aztec civilization and beliefs written by Europeans and Creoles in the 16th-19th Centuries - the oldest works actually based on interviews with Nuhuatl who were educated in the pre-Conquest Aztec empire. Includes beliefs on creation, cosmology, philosophy, ethics, etc - many very sophisticated. Some of the oldest studies were actually supressed by the Papacy and the Spanish government who feared that they would promote non-Christian beleif systems.
November 22, 2013
An excellent depiction of Nahuatl life and society. A very important read to understand how truly developed the Aztecs and the Nahuatl culture was in Pre-Columbian times. Difficult at times to push through in terms of reading, but the text unfods itself eventually and proves to be a very enlightening piece of literature.
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