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I approach Conquest-era Nahua philosophy by hermeneutical triangulation using the above sources. I assume Nahua philosophy to be a coherent body of thought consisting tentatively of four interrelated divisions: metaphysics, epistemology, theory of value, and aesthetics. In hermeneutical fashion, understanding Nahua philosophy as a whole depends upon understanding each division, while understanding each division depends upon understanding the other divisions as well as the whole.

Approaching Nahua philosophy in these terms is not without hazard. Although mainstays in European philosophy, they demarcate categories for which there are no precise, noncontroversial synonyms in Nahuatl. Nahua tlamatinime ("knowers of things," "sages," "philosophers;" tlamatini [singular]) do not appear to have analyzed philosophical thought in these terms. Rather, they conceived metaphysics, epistemology, theory of value, and aesthetics in conceptually overlapping if not equivalent terms.

Why then employ them? I believe doing so offers Western readers an intuitive first step into Nahua philosophy since they are deeply entrenched in Western thought. What's more, they are commonly employed in Nahua scholarship (e.g. Burkhart 1989; Gingerich 1987, 1988; Leon-Portilla 1963; Lopez Austin 1988, 1997; Read 1998). Their heuristic utility notwithstanding,

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