Over the last decade, since I left the New School, I have developed three main areas of research: Latinos in the US, Globalization/Postcolonial theory, and Critical Theory. I am working on a manuscript on Latinos that I have given the title "The Making of a New People." This book has chapters on masculinity, Latina women and the public sphere, bilingualism, religion, the public intellectual, and citizenship. I have also written a lot on the relationship between globalization theory and postcolonial theory, and have a manuscript entitled "Global Fragments," in which I gather these essays. Finally, I have continued to work on Frankfurt School Critical Theory, writing on Habermas, Apel, critical theory of science, biotechnology, and race. My own projects, however, have fallen behind a bit because I have also kept up my editing and translating work. I recently did a book with Habermas on religion (which appeared in both English and Spanish). I co-edited a volume with Linda Alcoff on the question of "Identity." I also just finished two books, one an anthology of recent Latin American philosophy, and another of Enrique Dussel's writings. Dussel is probably the most important Latin American philosopher of the last half a century, and he is also one of the most interesting philosophers writing today. I just finished co-translating his massive magnus opus, "Ethics of Liberation." I also just edited a major collection of writings by Frankfurt School thinkers on the question of religion, theology, and rationality. This volume is entitled "Religion as Critique." In addition, I am member of the editorial board of the "Iberoamerican Encyclopedia of Religion," a forty-volume project, and I am in charge of organizing several volumes for the encyclopedia. I am presently editing the volume entitled "Religion and Race" ---I am also just finishing a volume of interviews with Richard Rorty, entitled "Towards a Post-Philosophical Politics." Sorry to barrage you with all of this, but you get a sense of how eclectic, and in today's over-specializing academy, possibly irresponsible character of my work. In the near future, I hope to conclude these other projects and to take off in the following directions. I want to finish a book on "utopia" that has been brewing for a while, as well as the book on Latinos already mentioned. Yet, I find myself wandering to two areas. One area is what we can call bio-philosophy: what is the living? what is an organism? what is the relationship between humans and animals, is it a blessing to be able to die? (as Jonas asked beautifully in one of his last essays), are we a body or do we just have a body? All of these are questions that bubble up when we begin to talk about manipulating genes and creating new species, or mixing genomes, but also of the extinction of species and the destruction of habitats because of human demographic explosion. I do not have a crystal ball, but I think this is where philosophy needs and must good. I like to put together my notes and few things I have written on this topic and do a book called "Biophilosophy." Here I would talk about Donna Haraway, Vandana Shiva, Tim Luke, Hans Jonas, Juergen Habermas, Peter Sloterdijk, Leon Kass, Jacques Derrida and of course, Michel Foucault. I am very much aware that I would be picking up a tradition that was inaugurated by one of the New School's most distinguished professors, Hans Jonas. In his book I would include something on language, or rather the death of languages. I find it scandalous that after the linguistic turn of philosophy, and the advances made due to the insights of Peirce, Mead, Heidegger, and Wittgenstein, which can be summarized in two aphoristic formulations: "language is the house of being" (Heidegger), and "if lions could speak, we still couldn't understand them" (Wittgenstein), we are not protesting or doing something more radical about the death of so many languages. To me, therefore, it has become increasingly important to read and write in the two other languages I know, Spanish and German.

The other area is the relationship between philosophy, thinking, and the city. This interest grew out of my work on my manuscript "The Geography of Utopia" ?the central chapter of this book is a reflection on the "The Philosopher and the City" which is carried out through a comparative analysis of Sartre and Heidegger's relationship to the city. This area of interest is related to two figures who have come to occupy a major place in my thinking: Michel Foucault and Henri Lefbvre. The former because of his work on what he called technologies of the self. His archeological and genealogical method is an indispensable tool if we want to understand the relationship between institutions, discourses, and the truths we venerate (which turn out to be no more than secretions of legitimating discourses). I have written on his 1976 seminar on the origins of racism. These are brilliant lectures, but the other ones that have recently appeared will also allow us to glimpse Foucault's conceptual laboratory. Now, Lefebvre because of his work on cities and what he called appropriately "the production of space." I would like therefore to do a genealogy of philosophical styles and systems by relating them to their sites of production. These are going to be the two main areas of thinking for me in the near future: life, the living, the human as an animal, on the one hand. And, on the other, the city, because of the fact that we are about to take a major evolutionary step, that as a species we have been nomadic hordes and is only recently, in the 20th century, that we have become urban dwellers. In the 21st century, more than half of humanity will live in cities, and most of this humanity will be living in cities in the so-called "Third world." If you think more closely, you see that both issues are linked: the living in the city, the city as the place of the living, the city itself as a living entity.

Latin American & Caribbean Studies Center