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Both are typically constructed and shaped by discourse and are bound by the limits of human cognition. 12 Ideology, on the other hand, does not have to be accepted beyond the level of the group. Thus, according to this perspective, the difference between ideology and knowledge is only a matter of the size of the community that shares the set of beliefs. 1057/9780230117211 - Tracing Dominican Identity, Juan R. com - licensed to Universitetsbiblioteket i Tromsoe - PalgraveConnect - 2011-03-08 LINGUISTIC IDEOLOGIES AND LINGUISTIC IDEAS TRACING DOMINICAN IDENTITY and even sport fans, in order to learn significant facts about mental phenomena.

48 Weinberg centered on the relationship between exile and what others (Anderson Imbert 2001, Pérez de la Cruz 2003, Pucciarelli 1984) have labeled “philosophical thought” in Henríquez Ureña’s oeuvre. She found that Henríquez Ureña was torn between the centripetal force emanating from the intellectual elite to which he belonged and the centrifugal force of alienating exile. 1057/9780230117211 - Tracing Dominican Identity, Juan R. com - licensed to Universitetsbiblioteket i Tromsoe - PalgraveConnect - 2011-03-08 UREÑA: THE MAKING OF A LATINAMERICANIST TRACING DOMINICAN IDENTITY The image of Henríquez Ureña as member of an exiled diaspora is also the point of departure for Díaz Quiñones’s studies (1994 and 2006).

De Arnoux (2001) have also paid attention to the ideological dimension of a portion of Henríquez Ureña’s linguistic work. Arnoux (2001) analyzed the secondary role he played in the polemic surrounding the appearance of his Gramática castellana (1938), coauthored with Amado Alonso, in Argentina and the Spaniard’s negative characterization of Porteño speech as plebeyismo (plebeian in nature). Arnoux’s study is relevant because it highlights important and particularly political linguistic debates that were taking place during the period in which Henríquez Ureña was living, teaching, and writing in Buenos Aires.

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