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Over a period of half a century, from the 1940s to the 1990s, Edmundo O'Gorman came to occupy a unique place in Mexican historiography. Though he might be considered as quasi-aristocratic in his thought and in his bearing, he spent his entire career as teacher and scholar at the popular Universidad Nacional Autónoma de México (UNAM), not at the more elitist El Colegio de México. Unlike Daniel Cosío Villegas, with whom he is often paired as the leading Mexican historians of their generation, he was not politically engaged, nor was he a 'cultural caudillo'; he appeared to shun the attractions of academic administration and power. He was, however, an avid intellectual organiser and provocateur, who relished debate and welcomed polemical interchanges with colleagues at home and abroad.

<p>En este ensayo, publicado originalmente en ingles en Hispanic Américan Historical Review, Charles A. Hale analiza la orientación intelectual de Frank Tannenbaum en los años veinte y el impacto que esta tuvo en SU interpretación de la Revolución Mexicana a partir de su biógrafa, en particular su trayectoria desde que fue agitador radical de la Industrial Workers of the World hasta economista de la Brookings Institution.</p>

<p>La guerra con Estados Unidos definió de manera drástica los acontecimientos de los siguientes 20 años, en los que liberales y conservadores pugnaron por implantar sus programas políticos para rescatar a la nación de la anarquía. El artículo revisa, en los periódicos de la época, la polémica que tiene como desenlace los acontecimientos de 1857y 1863. No es casual que la Reforma y el episodio de Maximiliano se dieran inmediatamente después de la perdida territorial</p>

The historiography of the nineteenth-century political process in latin America is in trouble. With the burgeoning of Latin American history as a professional activity, historians are increasingly "moving beyond" past politics to study social and economic themes. The traditional treatments of the nineteenth century, dedicated to glorifying or debunking heroic leaders, to perpetuating old partisan and ideological struggles, or even to presenting in a more detached way a minutely-detailed political narrative, have lost their allure. It is true, to the obvious consternation of the editors of the Handbook of Latin American Studies, that items in the traditional mold still abound. In Mexico, for example, the celebration of the centennial and sesquicentennial of the two heroic ages of liberalism, the Revolution for Independence and the Reforma, gave great impetus to political writing. Analogous historiographical stimulants can be found in other countries, sometimes where the heroism of the anniversaries is less clear. Yet the value of even the best of such work is increasingly called into question by professional historians.

One of the most striking developments in Mexican historiography during the last twenty-five years is the burgeoning of the genre known as the 'history of ideas'. The origins of the movement date back to 1925, when German historicist and existentialist philosophy made its entry into Mexico through the ideas of José Ortega y Gasset. More recently the impetus came from the seminar in the History of Ideas initiated at El Colegio de México and at the National University by the Spanish philosopher, José Gaos. So great has been the influence of Gaos that it is fair to say that until very recently die history of ideas or intellectual history in Mexico has been dominated by his students—men such as Luis Villoro, Francisco López Cámara, and Leopoldo Zea. Edmundo O'Gorman, while not a student of Gaos, shares his views and has come to be considered as a natural member of the history of ideas group.