خوسيه أورتيجا إي جاسيت
أنا أنا وظرفي: الواقع الجذري هو حياة كل شخص نفسه، وينبغي أن يكون العقل حيويًا وتاريخيًا، يفهم البشر من خلال ما عاشوه وفعلوه، فكل حياة ترى العالم من منظورها الخاص.
التموضع
فيلسوف وكاتب مقالات من مدريد لخّص فكره في «أنا أنا وظرفي»: الحياة، التي يظهر فيها كل شيء آخر، هي الواقع الجذري، ويجب أن يكون العقل «حيويًا» وتاريخيًا؛ وأسس «مجلة الغرب» وحلّل المجتمع الجماهيري الحديث.
الأفكار الرئيسة
- أنا أنا وظرفي
- العقل الحيوي والتاريخي
- المنظورية
- إنسان الجماهير
الأساتذة: هرمان كوهن
التلاميذ: خافيير ثوبيري, خوسيه غاوس, ماريا ثامبرانو
التأثير
تأثّر بـ 4
ابن خلدون
تأثّر بـ
In “Ibn Khaldun reveals the secret” (El Sol 1927–28; El Espectador VIII, 1934) Ortega used Ibn Khaldun’s philosophy of history and his concept of asabiyya to explain the history of North Africa and Spain’s situation in Morocco. J. Ortega y Gasset, “Abenjaldún nos revela el secreto (Pensamientos sobre África Menor)”, El Sol 1927–28; El Espectador VIII (1934)
التوثيق: مسودة بالذكاء الاصطناعي
ابن خلدون › 1332–1406
فيلهلم دلتاي
تأثّر بـ
In ‘Wilhelm Dilthey and the Idea of Life’ (1933–34) Ortega found in Dilthey’s historical understanding of life a confirmation of his vital reason, which he had reached independently. J. Ortega y Gasset, “Guillermo Dilthey y la idea de la vida” (1933–34); SEP “José Ortega y Gasset”
التوثيق: مسجّل أيضًا في InPhO · InPhO
فيلهلم دلتاي › 1833–1911
هرمان كوهن تتلمذ على
تتلمذ على ✓
On a state grant Ortega went from Berlin to Marburg in 1907, where he studied Kant and the history of philosophy with Cohen and psychology and pedagogy with Natorp; he returned to Marburg in 1911. SEP “José Ortega y Gasset”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
هرمان كوهن › 1842–1918
إدموند هوسرل
تأثّر بـ
Ortega took up Husserl’s phenomenology in 1913 (‘On the Concept of Sensation’) but soon moved beyond it to a philosophy of life (Meditations on Quixote, 1914). J. Ortega y Gasset, “Sobre el concepto de sensación” (1913); Meditaciones del Quijote (1914); SEP “José Ortega y Gasset”
التوثيق: مسجّل أيضًا في InPhO · InPhO
إدموند هوسرل › 1859–1938
أثّر في 4
خافيير ثوبيري علّم
علّم
Zubiri took his doctorate in Madrid in 1921 under Ortega with a phenomenological theory of judgement (printed 1923) and in 1926 obtained the chair of history of philosophy there. J. Corominas & J. A. Vicens, Xavier Zubiri. La soledad sonora (2006)
التوثيق: مسودة بالذكاء الاصطناعي
خافيير ثوبيري › 1898–1983
خوسيه غاوس علّم
علّم
Gaos studied at the Central University of Madrid (licentiate 1923, doctorate 1928) as a disciple of Ortega and of Manuel García Morente; his thesis topic on Husserl’s critique of psychologism had Ortega’s approval, and in 1940 he wrote that he could not say how far his own thinking merely reproduced Ortega’s. A. Zirión Quijano, “José Gaos y González Pola”, Enciclopedia Electrónica de la Filosofía Mexicana (UAM); J. Gaos, Confesiones profesionales (1958)
التوثيق: مسودة بالذكاء الاصطناعي
خوسيه غاوس › 1900–1969
ماريا ثامبرانو علّم
علّم
Zambrano studied philosophy at the Central University of Madrid in the 1920s with Ortega, as well as with García Morente and Zubiri; she later developed her ‘poetic reason’ in dialogue with, and at a distance from, his ‘vital reason’. Her autobiographical Delirio y destino recounts these years. M. Zambrano, Delirio y destino (written 1952, printed 1989) (passage not checked)
التوثيق: مسودة بالذكاء الاصطناعي
ماريا ثامبرانو › 1904–1991
ليوبولدو زيا
أثّر في
Zea, a pupil of Ortega’s disciple Gaos, built his history of ideas on Ortega’s “I am I and my circumstance”: philosophy as reflection on one’s own historical circumstance, as in Positivism in Mexico (1943). L. Zea, El positivismo en México (1943); G. Bentivegna, “Zea, Ortega y Gasset y la circunstancia hispanoamericana”, Revista de Filosofía (Universidad Iberoamericana, 2017)
التوثيق: مسودة بالذكاء الاصطناعي
ليوبولدو زيا › 1912–2004
النقد
ينتقد 1
ميجيل دي أونامونو
انتقد
Ortega rejected Unamuno’s defiant Hispanism – ‘let them invent’ – insisting that Spain must Europeanise through science (‘Unamuno y Europa, fábula’, 1909). J. Ortega y Gasset, “Unamuno y Europa, fábula”, El Imparcial, 1909; M. de Unamuno, “El pórtico del templo” (1906); SEP “José Ortega y Gasset”
التوثيق: مسودة بالذكاء الاصطناعي
ميجيل دي أونامونو › 1864–1936
الأعمال
أول كتب أورتيغا، يصوغ فيه «أنا أنا وظرفي» ويدعو إلى إنقاذ المرء ظرفه بفهمه.
يعرض العقل الحيوي والمنظورية: كل حياة ترى العالم من وجهة نظر فريدة، والحقيقة تكامل المنظورات.
يشخّص صعود «إنسان الجماهير» الذي يطالب بالحقوق دون أن يعترف بالواجبات، ويدافع عن أوروبا موحدة.
الموقف
Ortega is on the map as the central figure of 20th-century Spanish philosophy and the founder of what is called the School of Madrid. From neo-Kantianism and Husserl’s phenomenology he moved to a philosophy of life: the radical reality is my life, the dealings of an I with its circumstance, summed up in 1914 in the formula “I am I and my circumstance”. Against both rationalism and vitalism he set a “vital reason”, later a “historical reason” that understands human beings through the story of what they have done; his late reading of Dilthey confirmed this direction. His perspectivism holds that every life sees a true but partial aspect of reality. Ortega claimed to have anticipated themes of Heidegger’s “Being and Time”, a claim scholars assess in different ways. “The Revolt of the Masses” made him known internationally; it has been read as a liberal defence of standards and as an elitist critique of mass democracy. His students Xavier Zubiri, José Gaos and María Zambrano took his thought in different directions, and through Gaos it shaped the history of ideas in Mexico (Leopoldo Zea). Critics point to the essayistic, unsystematic form of much of his work. His public silence during the Civil War and his return to Franco’s Spain have been judged critically, for instance by Gregorio Morán (1998); he held no office under the regime.
الحياة والسياق
José Ortega y Gasset was born on 9 May 1883 in Madrid into a family of journalists; his father edited the literary supplement of the newspaper “El Imparcial”. Educated by the Jesuits, he studied at Deusto and in Madrid, where he took his doctorate in 1904, and from 1905 to 1907 in Leipzig, Berlin and above all Marburg with the neo-Kantians Hermann Cohen and Paul Natorp. In 1910 he became professor of metaphysics at the University of Madrid. He wrote for the press throughout his life, helped found the daily “El Sol” in 1917 and in 1923 founded the “Revista de Occidente”, which published translations of German philosophy and science. In 1931 he co-founded the Group at the Service of the Republic and sat in the Constituent Cortes, but soon withdrew from politics. When the Civil War broke out in 1936 he left Spain and lived in Paris, the Netherlands, Argentina and from 1942 in Lisbon. From 1945 he spent time in Madrid again, where in 1948 he founded the Institute of Humanities with his student Julián Marías; he did not resume university teaching. In the 1950s he lectured in Germany, among other occasions at the Darmstadt colloquium of 1951, where Heidegger also spoke. He died in Madrid on 18 October 1955.
أعمال رئيسة أخرى
- The Dehumanization of Art (La deshumanización del arte, 1925)
- Man and People (El hombre y la gente, posthumous, 1957)
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