Marianismo
Evelyn Stevens' essay was very significant to this area of study. However, since its publication, her argument has been debated by other researchers and critics. Although her argument addresses marianismo in Latin America at large, many of the sources she uses mainly focus on Mexican culture, thus severely limiting her frame of reference. Also, she is criticized for implying that, despite other differences among various socioeconomic classes, the ideal woman's characteristics are ultimately the same across social classes. Her critics claim Stevens ignores socioeconomic factors, saying "her description of women as altruistic, selfless, passive, [and] morally pure" is inadequate. There have been some responses in the literature to the concept of marianismo that assert that its model of/for women's behavior is very class-based. In other words, the idea that men do all the hard work, while women remain idle, on a pedestal, is a life that rarely exists, particularly for the peasant, poor and working class women that make up the majority of Latin America women. As Gil and Vazquez remind us, "most of her [Stevens's] data came from middle class Mexican women".
Pandeism
In "", Moncure Daniel Conway stated that the term, "Pandeism" is "an unscholarly combination". Ottmar Hegemann described the "New Catholicism" of Franz Mach as actually a form of pandeism, in 1905, a few years before Weinstein's own extensive review was published, in 1910. A critique of Pandeism similar to Conway's, as an 'unsightly' combination of Greek and Latin, was made in a review of Weinstein's discussion of Pandeism. The reviewer further criticises Weinstein's broad assertions that Scotus Eriugena, Anselm of Canterbury, Nicholas of Cusa, Giordano Bruno, Mendelssohn, and Lessing all were Pandeists or leaned towards Pandeism. Towards the beginning of World War I, an article in the "Yale Sheffield Monthly" published by the Yale University Sheffield Scientific School commented on speculation that the war "means the death of Christianity and an era of Pandeism or perhaps even the destruction of all which we call modern civilization and culture." The following year, early 19th-century German philosopher Paul Friedrich Köhler wrote that Pantheism, Pandeism, Monism and Dualism all refer to the same God illuminated in different ways, and that whatever the label, the human soul emanates from this God.
Pandeism was noted by literary critic Martin Lüdke as a philosophy expressed by early Twentieth-Century Portuguese poet Fernando Pessoa, especially as to those writings made under the pseudonym of Alberto Caeiro. Pandeism was likewise noted by authors like Brazilian journalist and writer Otávio de Faria, and British scholar and translator of Portuguese fiction Giovanni Pontiero, among others, to be an influence on the writings of noted mid-Twentieth-Century Brazilian poet Carlos Nejar, of whom de Faria wrote that "the pandeism of Nejar is one of the strongest poetic ideas that we have reached in the world of poetry."