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何塞·奥尔特加·伊·加塞特

1883–1955

初步了解有意简化——人物介绍讲得更多

我是我和我的环境:根本的实在是每个人自己的生命,理性必须是生命的和历史的,要从人所经历和所做的事情来理解人,因为每一种生命都从自己的视角看世界。

定位

生命哲学与存在哲学 · 南欧 · 存在与自我, 社会与历史, 认识论, 政治与法

马德里的哲学家与随笔作家,他用“我是我和我的环境”概括自己的思想:生命是其他一切在其中显现的根本实在,理性必须是“生命的”和历史的;他创办了《西方评论》(Revista de Occidente),并分析了现代大众社会。

核心思想

  • 我是我和我的环境
  • 生命理性与历史理性
  • 视角主义
  • 大众人

老师: 赫尔曼·科恩

学生: 哈维尔·苏比里, 何塞·加奥斯, 玛丽亚·桑布拉诺

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影响

受影响于 4

  • 伊本·赫勒敦

    受其影响

    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)

    依据: AI 草稿

    伊本·赫勒敦 › 1332–1406

  • 威廉·狄尔泰

    受其影响

    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”

    依据: 亦见于 InPhO · InPhO

    威廉·狄尔泰 › 1833–1911

  • 赫尔曼·科恩 师从

    师从 ✓

    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”

    依据: 亦见于 Wikidata · Wikidata

    赫尔曼·科恩 › 1842–1918

  • 埃德蒙德·胡塞尔

    受其影响

    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”

    依据: 亦见于 InPhO · InPhO

    埃德蒙德·胡塞尔 › 1859–1938

影响了 4

  • 哈维尔·苏比里 教过

    教过

    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)

    依据: AI 草稿

    哈维尔·苏比里 › 1898–1983

  • 何塞·加奥斯 教过

    教过

    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)

    依据: AI 草稿

    何塞·加奥斯 › 1900–1969

  • 玛丽亚·桑布拉诺 教过

    教过

    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)

    依据: AI 草稿

    玛丽亚·桑布拉诺 › 1904–1991

  • 莱奥波尔多·塞亚

    影响了

    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)

    依据: AI 草稿

    莱奥波尔多·塞亚 › 1912–2004

批评

批评了 1

  • 米格尔·德·乌纳穆诺

    批评了

    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”

    依据: AI 草稿

    米格尔·德·乌纳穆诺 › 1864–1936

作品

  • 奥尔特加的第一本书,提出“我是我和我的环境”,并呼吁通过理解来拯救自己的环境。

  • 阐述生命理性与视角主义:每一种生命都从独一无二的视点看世界,真理是各种视角的整合。

  • 诊断“大众人”的兴起——他们要求权利却不承认义务——并主张建立一个统一的欧洲。

立场

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.

生平与背景

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.

其他主要作品

  • Meditations on Quixote (Meditaciones del Quijote, 1914)
  • The Modern Theme (El tema de nuestro tiempo, 1923)
  • The Dehumanization of Art (La deshumanización del arte, 1925)
  • The Revolt of the Masses (La rebelión de las masas, 1930)
  • Man and People (El hombre y la gente, posthumous, 1957)

来源: Wikipedia · Wikidata

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