Pidiendo un Ortega y Gasset desde dentro, por J.D. García Bacca.--El sistema de Ortega, por M. Granell.--Las fundaciones de Ortega y Gasset, por L. Luzuriaga.--Ortega y su ideología universitaria, por E. Mayz Vallenilla.--Ortega y Gasset: lengua y estilo, por A. Rosenblat.

El filósofo español José Ortega y Gasset y su traductora al alemán Helene Weyl intercambiaron correspondencia entre los años 1923 y 1946. José Ortega y Gasset y Helene Weyl formaron parte de dos grandes comunidades de intelectuales europeos: Ortega, representante de la filosofía académica en España y Helene Weyl, representante de una intelectualidad vivida más allá de cualquier corsé academicista. Su correspondencia documenta el desarrollo de dos grandes espíritus europeos así como la singular intersección de estos dos (...) mundos y culturas a través de un momento histórico difícil y turbulento del siglo XX. (shrink)

CON: CUADROS CRONOLÓGICOS / INTRODUCCIÓN / TEXTOS ÍNTEGROS / BIBLIOGRAFÍA / NOTAS / LLAMADAS DE ATENCIÓN / DOCUMENTOS / ORIENTACIONES PARA EL ESTUDIO En septiembre de 1925 Ortega y Gasset reunió en un volumen dos importantes y polémicos ensayos, LA DESHUMANIZACIÓN DEL ARTE e IDEAS SOBRE LA NOVELA, textos que se inscriben en la tarea que se había impuesto el filósofo de interpretar la nueva época cultural que había comenzado con el siglo XX, una época que vive una crisis, (...) la crisis de la razón ilustrada, que afecta a todos los aspectos de la vida europea, dado que se ha producido una ruptura de los valores sobre los que se había venido sustentado la civilización occidental. Ambos ensayos, en parte complementarios, tienen, sin embargo, una orientación distinta. LA DESHUMANIZACIÓN DEL ARTE aborda temas relacionados con todas las manifestaciones del arte nuevo y se refiere, sobre todo, a las artes plásticas, aunque también se aluda a la literatura o a la música; el segundo se centra en un único género literario, la novela. Pero ambos están enlazados por una idea común, el agotamiento de las formas artísticas del pasado, especialmente las del siglo XIX, con el abuso de lo sentimental y de lo narrativo, ha conducido a los artistas jóvenes a evitar la mimesis de la realidad y a convertir el objeto artístico (cuadro, composición musical, poema o novela) en una creación puramente estética que no ha de explicarse como copia de la realidad. (shrink)

Draws from Latina feminism, existential phenomenology, and race theory to explore the concept of selfhood. This original study intertwining Latina feminism, existential phenomenology, and race theory offers a new philosophical approach to understanding selfhood and identity. Focusing on writings by Gloría Anzaldúa, María Lugones, and Linda Martín Alcoff, Mariana Ortega articulates a phenomenology that introduces a conception of selfhood as both multiple and singular. Her Latina feminist phenomenological approach can account for identities belonging simultaneously to different worlds, including immigrants, (...) exiles, and inhabitants of borderlands. Ortega’s project forges new directions not only in Latina feminist thinking on such issues as borders, mestizaje, marginality, resistance, and identity politics, but also connects this analysis to the existential phenomenology of Martin Heidegger and to such concepts as being-in-the-world, authenticity, and intersubjectivity. The pairing of the personal and the political in Ortega’s work is illustrative of the primacy of lived experience in the development of theoretical understandings of who we are. In addition to bringing to light central metaphysical issues regarding the temporality and continuity of the self, Ortega models a practice of philosophy that draws from work in other disciplines and that recognizes the important contributions of Latina feminists and other theorists of color to philosophical pursuits. Mariana Ortega is Professor of Philosophy at John Carroll University and coeditor (with Linda Martín Alcoff) of Constructing the Nation: A Race and Nationalism Reader, also published by SUNY Press. (shrink)

Many word forms in natural language are polysemous, but only some of them allow for co-predication, that is, they allow for simultaneous predications selecting for two different meanings or senses of a nominal in a sentence. In this paper, we try to explain (i) why some groups of senses allow co-predication and others do not, and (ii) how we interpret co-predicative sentences. The paper focuses on those groups of senses that allow co-predication in an especially robust and stable way. We (...) argue, using these cases, but focusing particularly on the multiply polysemous word ‘school’, that the senses involved in co-predication form especially robust activation packages, which allow hearers and readers to access all the different senses in interpretation. (shrink)

Autobiography and phenomenology: Preface for Germans (1934).--Phenomenology and theory of knowledge: Sensation, construction, and intuition (1913). On the concept of sensation (1913). Consciousness, the object, and its three distances (1916).--Phenomenology and esthetics: An essay in esthetics by way of a preface (1914). Esthetics on the streetcar (1916).--An esthetics of historical reason: The idea of theater: an abbreviated view (1946). Reviving the paintings (Velázquez, chapter I) (1946).

The aim of this essay is to analyze the notion of “loving, knowing ignorance,” a type of “arrogant perception” that produces ignorance about women of color and their work at the same time that it proclaims to have both knowledge about and loving perception toward them. The first part discusses Marilyn Frye's accounts of “arrogant” as well as of “loving” perception and presents an explanation of “loving, knowing ignorance.” The second part discusses the work of Audre Lorde, Elizabeth Spelman, and (...) María Lugones in their attempts to deal with the issue of arrogant perception within feminism, and examines how Lugones's notion of “‘world’-traveling” may help us deal with “loving, knowing ignorance.” Ultimately, the author suggests that we need to become aware of instances of “loving, knowing ignorance,” especially if we are to stay true to Third Wave feminism's commitment to diversity. (shrink)

"The Spanish original, 'La rebelión de las masas,' was published by 1930; this translation, authorized by Sr. Ortega y Gasset, remains anonymous at the translator's request." Contents: 1. The Coming of the Masses 2. The Rise of the Historical Level 3. The Height of the Times 4. The Increase of Life 5. A Statistical Fact 6. The Dissection of the Mass-Man Begins 7. Noble Life and Common Life, or Effort and Inertia 8. Why the Masses Intervene in Everything, and (...) Why Their Intervention is Solely by Violence 9. The Primitive and the Technical 10. Primitivism and History 11. The Self-Satisfied Age 12. The Barbarism of “Specialisation” 13. The Greatest Danger, the State 14. Who Rules the World 15. We Arrive at the Real Question. (shrink)

El libro contiene doce lecciones dadas por el autor en la Universidad Central de Madrid en 1933. Ortega desarrolla el planteamiento de los problemas generales de la historia y de la "historiología". Analiza los acontecimientos que causaron el inicio y evolución del pensamiento moderno. La vida de Galileo, en su opinión, marca el inicio del imperio de la razón pura, que comienza con la "rebelión de las ciencias" frente al dominio precedente de la teología. Se hace un estudio del (...) cristianismo como forma de vida, su aparición, justificación histórica y desarrollo, hasta convertirse en el elemento central de la cultura occidental. El autor analiza el cristianismo al margen de la fe y de cualquier dimensión sobrenatural, lo que le lleva a tratar la religión como una más entre las teorías filosóficas existentes. Ortega considera equivocadamente que la base del cristianismo es el reconocimiento de la nulidad del hombre y de la naturaleza. La verdadera línea de desarrollo de la filosofía cristiana --marcada, según él, por Duns Scoto, Eckhart y Nicolás Cusano--, desemboca necesariamente en una completa ruptura entre la fe y la razón. La doctrina de Santo Tomás habría supuesto, en cambio, una deformación del cristianismo, un intento de "racionalizar la fe" mediante la introducción del aristotelismo en el estudio de la teología. (shrink)

José Ortega y Gasset publicó en 1939, en la colección Austral, este ensayo filosófico que obtuvo una gran repercusión internacional en su día y sigue siendo en la actualidad una de las obras clave del pensamiento orteguiano. Esta edición conmemora los setenta años transcurridos desde entonces y ofrece la única edición autorizada y revisada personalmente por el autor.

A work powerful and pervading in its implications not only for metaphysics but also for art, political science, and the philosophy of history.

El diálogo que aquí se transcribe discurre por Sevilla y el pensamiento de Ortega y Gasset. Se va hablando de la razón topográfica, de cosmopolitismo y de Don Juan, figura objeto de una reflexión filosófica que imita los métodos de dos escuelas antiguas: el diálogo socrático y el paseo peripatético. Partiendo del parque de María Luisa, la conversación recorre el centro de la capital hispalense hasta el barrio de la Macarena, sigue el curso del Guadalquivir, recala en Casa Robles (...) y termina frente a la Maestranza. En última instancia, no se hace sino poner en perspectiva o situación algunas meditaciones magistralmente escritas por Ortega y tirar del hilo. Con ello actualizamos dos claves orteguianas que consideramos fundamentales: la concepción de la vida como diálogo con el contorno y la condición dramática del pensar. (shrink)

Contents: The Modern Theme – Supplemental: The Sunset of Revolution – Epilogue on the Mental Attitude of Disillusion – The Historical Significance of the Theory of Einstein. Translation of El tema de nuestro tiempo. El ocaso de las revoluciones. El sentido histórico de la teoría de Einstein (1923).

This article calls for an examination of the spectral operations of the perceptual architecture of colonization in conjunction with the enactment of a decolonial feminism as proposed by María Lugones. The first section discusses both the notion of ghostly subjectivity from Lugones's early work as well as the echoes of this notion in her recent work on the coloniality of gender that emphasizes the gender/race/sex nexus. Subsequently, through a photographic example, the article presents an analysis of the perceptual operations of (...) specter‐making in practices of colonization in light of Lugones's understanding of the “light” and “dark” sides of the coloniality of gender. This analysis highlights not only the intricate nexus between racialization and gender and sex norms both in the past and in the present context, but it also points to the necessity for of a decolonial feminism attuned to perceptual practices or a decolonial aesthesis. (shrink)

It matters that we learn to walk our brave decolonizing talks. … Coalitions that are productive are based on principled associations of mutual understanding and respect, not just declarations of solidarity that mean well but because of privileges of class, "race" or ethnicity, gender, and sexuality do not engage the work of transforming such subjectivity.Silences, when heard, become the negotiating spaces for the decolonizing subject.In this article I reflect about "decolonial woes"—not the misfortunes and distress that are associated with expressions (...) such as "woe is me" but a kind of affliction that is inherent in resistant academic practices that despite their being resistant, even radical and transformative, are... (shrink)

The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or "Existential Analytic." In so doing, it points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and critically assesses María Lugones's important notion of "world-traveling." In the end, the essay defends the view of a "multiplicitous" self which takes insights (...) from Lugones's view of the self that "travels 'worlds'" and from other Latina feminists' accounts of self as well as from Martin Heidegger's account of Dasein. (shrink)

In een tafelrede, uitgesproken in 1925, wijst de Spaanse filosoof José Ortega y Gasset zijn vriend, kunstcriticus Juan de la Encina, op de problemen waar een criticus voor komt te staan in de moderne tijd. De criticus heeft niet langer de beschikking over een vaste code aan de hand waarvan hij de kwaliteit van een kunstwerk kan bepalen. In plaats daarvan ziet hij zich geconfronteerd met een verandering die zich in de opvattingen van de mensen heeft voorgedaan. In de (...) huidige tijd is de mens steeds duidelijker het heden gaan zien als iets dat volstrekt is afgezonderd van het verleden, waar eerst een meer organische opvatting werd gehuldigd. Dit heeft de nodige gevolgen voor onze waardering van oude en van moderne kunst. (shrink)

In this paper we examine the weaknesses of development strategies which have been applied in Puerto Rico. The process of industrialization by invitation, referred to as Operation Bootstrap, was instituted by the United States of America by the end of the 1940s. This involved tax incentives and subsidies for companies and was dependent on industrial peace and low wages in labor-intensive, low-wage industries, especially those of textile and clothing. Naturally, women's labor was encouraged as a result of the lower cost, (...) as well as assumed dexterity, of the female in such areas. While these new activity areas for women also allowed other benefits in the form of legislation and increased social services, the inherent problems of rapid, labor-intensive industrialization also led to displacement and increased underemployment and impoverization of female headed families from the 1960s onwards. The paper explores some of the changes in gender relations which resulted from these policies and looks at the challenges which the feminist movement in Puerto Rico has made, particularly with regard to state processes to bring about beneficial changes in the economic, legal, political and social status of women in Puerto Rico. (shrink)

La presente obra ofrece una visión panorámica de la filosofía como motivación para el conocimiento de lo que ella contiene y suscita. Se trata, por tanto, de un esfuerzo didáctico para hacer comprensible la doble trayectoria trazada por la filosofía en su andadera, la primera en busca de la trascendencia, la segunda, en su viraje a la inmanencia. El autor hace el trazado de ambas trayectorias en un lenguaje claro, documentado y sencillo que posibilita al público no especializado una aproximación (...) a la filosofía sin ofender la susceptibilidad del especialista. Junto a esta obra se ofrecen también otros textos con el ánimo de propiciar un intercambio fecundo con el público lector de filosofía. (shrink)

Juan Huarte de San Juan (1529–88) was a physician of the Spanish Renaissance. He wrote the Examen de Ingenios para las Ciencias, translated as The Trial of Men’s Wits (1989[1575–94]), a book that has been acknowledged as a precursor of educational psychology, organizational psychology, behaviorism, neuropsychology and psychiatry. Huarte suggested that before beginning a course of study, students’ intellectual capabilities (i.e. ingenio) should be matched up with the professional studies that best suit their aptitudes. His book had a great impact (...) in Europe from the late 16th century to the mid-18th century. The influence of the Trial spread throughout many areas including philosophy, politics, linguistics and literature. Although there has been a growing interest in Huarte’s work in recent years, biographical studies have been rare; as a result, the information about Huarte’s life is currently incomplete, scattered and sometimes inaccurate. This study presents a systematic archival research on Spanish original sources. We present a reconstruction of Huarte’s life-story based on 32 original documents (1549–c.1650), some of them first discovered during the present survey. Documents are described according to the General International Standard of Archival Description, ISAD(G). The documents uncovered allow for a reappraisal of Huarte’s biography. (shrink)

6 volumenes: 1. Meditaciones del Quijote, I. 3a ed. 2. Personas, obras, cosas. 2a ed. 3. España invertebrada. 4-6. El espectador. t. 1-3. 2a ed.

The second of Lorca's great trilogy of rural dramas, "Yerma" is a concentrated blend of contrasting moods through which Lorca charts the increasingly destructive obsession of a childless young country wife, and probes the darker zones of human fears and desires. The play's rich mode of expression--a powerful combination of verbal, visual and auditory images and rhythms--is also geared to celebrating sexual attraction and fertility, creation and procreation.

El tema de nuestro tiempo ahonda y aclara la metafísica de la razón vital. Las distintas facetas que el lector irá hallando la necesaria exaltación de la vida, las críticas al racionalismo y al relativismo, la entrada en escena de la razón vital, la reforma radical de la filosofía que el perspectivismo de la realidad nos aporta se presentan en el libro con la habitual mano maestra del autor, con esa claridad que él llamaba la cortesía del filósofo. Junto con (...) La rebelión de las masas (también publicado por Austral), el pensamiento fundamental de uno de los grandes filósofos españoles de todos los tiempos. (shrink)