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El artículo consiste en el estudio comparado de la ontología de Georg Simmel y de José Ortega y Gasset, con dos objetivos: demostrar la influencia de Simmel en la filosofía de Ortega, y exponer su ontología «comparada» como una crítica a la tradición parmenídea del ser. Para ello planteamos dos tesis de partida. La primera tiene que ver con el carácter vitalista de la filosofía de nuestros dos autores. En segundo lugar, la tesis de la «intradición de la tradición» como mecanismo para estudiar la forma en que Simmel y Ortega recogen la tradición críticamente, a efecto de ajustarla a la «altura de su tiempo», según la terminología orteguiana. Finalmente, concluiremos con la idea de que la ontología de Simmel y Ortega es una crítica a la epistemología o a las implicaciones ontológicas de la epistemología moderna.

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En esta nota de investigación se confrontan dos aportaciones sobre las actividades de Ortega y Gasset que se complementan mutuamente. En Nací en una rotativa. Las empresas culturales de José Ortega y Gasset el profesor Blanco narra la trayectoria de un emprendedor durante la etapa que él mismo denominó “primera navegación”. En Los límites del decir. Razón histórica y lenguaje en el último Ortega, Esmeralda Balaguer se ocupa de la “segunda navegación”. El filósofo abandona el periodismo para dedicarse a concretar su pensamiento en publicaciones filosóficas. Del cotejo de ambos trabajos no se desprende la contraposición entre un escritor periodista y un escritor filósofo, sino una complementariedad que explica cómo se funden en el escritor ambas incitaciones, separadas por un cambio de rumbo obligado por una nueva circunstancia contrapuesta a la anterior. Convergen para ofrecer una visión unitaria de su personalidad y su obra. El escritor recurre en su primera navegación al oficio periodístico para potenciar un programa de actividades para modernizar la sociedad española. En la segunda, cuando la prensa y las iniciativas culturales dejan de ser un cauce eficaz para influir en un proyecto de vida colectiva que ha naufragado, se entrega plenamente a su tarea filosófica.

Ortega y Gasset afirmó que “la fenomenología no fue una filosofía para nosotros: fue... una buena suerte”. Esto se debió a que, a través de ella, pudo encontrar una salida del neokantismo. En consecuencia, Ortega entenderá que la fenomenología busca salvar la racionalidad sin ignorar la experiencia, es decir, sin olvidar, que todo sucede en la vida de cada individuo. Sin embargo, desde el principio Ortega se da cuenta de que este individuo no es algo aislado, sino que se forma en relación con el mundo, la circunstancia (“Yo soy yo y mi circunstancia y si no la salvo a ella, no me salvo yo”, dirá hacia 1914) y que la fenomenología debe recuperar el carácter ejecutivo de la vida. El presente ensayo recorrerá desde el encuentro de Ortega con la fenomenología hasta sus intuiciones acerca de la vida como realidad radical.

The article raises some of the philosophical relations between Spain and Latin America from the 16th century to the 20th century. Against the narrative of current philosophical historiography, according to which Spain contributed nothing to modern philosophy, the article argues that the debates around the humanity of the American Indians and the just war contributed to expanding the idea of humankind to the time contributions were made to international law; Likewise, that the political philosophy of Francisco Suárez contributed to founding the idea of contractualism and social contract in modernity. Finally, it is argued that seen from America, the Spanish Enlightenment, Krausism and the contributions of Ortega y Gasset allowed the entry of Our America into European philosophical modernity and its tradition. [ABSTRACT FROM AUTHOR]

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Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista de Filosofía (0034-8244) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

En esta nota crítica se analiza el libro de José Luis Villacañas Ortega y Gasset. Una experiencia filosófica española desde la perspectiva de los aportes y rendimientos teóricos que podría contener el pensamiento de Ortega y Gasset para nuestra filosofía contemporánea. En este contexto, se identifican dos tareas filosóficas fundamentales. En primer lugar, el desarrollo de un pensamiento que esté en condiciones de superar a Husserl y Heidegger. En segundo término, la necesidad de desplegar una teoría de la vida a la altura de la complejidad de nuestra contemporaneidad.

El siguiente artículo presenta una reflexión filosófica crítica a propósito de la situación actual de la enseñanza y la pedagogía en España —en todos sus niveles de formación—, así como reivindica la necesidad de una filosofía de la educación para hacer frente a los problemas de la misma. Apoyándose, o cuanto menos partiendo de los pensamientos ya expuestos por José Ortega y Gasset en el primer cuarto del siglo xx, este escrito busca defender la figura del maestro, cuya educación no solo se limita al aula institucional, sino también fuera de ella. Asimismo, se analiza la imbricación entre pedagogía y política, convirtiendo la primera en una labor social; se sumerge en el debate medios-fines de la educación, para criticar la homogeneización y concepción tecnocrática actual, que anula la formación personal y la actitud o pensamiento crítico; y aboga por fomentar una filosofía de la educación, a fin de desvelar otro modo de enseñar, que ya algunos autores españoles del pasado siglo propusieron a través de la literatura.

José Ortega y Gasset es uno de los pensadores más brillantes del s. XX español. Su obra, sin embargo, tan alabada en campos como la antropología o la epistemología, ha sido criticada y denostada en el ámbito político por su defensa de la teoría de la élite, hasta el punto de que hay quien lo ha visto como un precursor del fascismo. El objetivo de estas páginas es, por el contrario, mostrar cómo, en contra de lo tradicionalmente sostenido, Ortega es un partidario acérrimo del sistema democrático, a cuya defensa consagró su vida y no solo su obra.

The report, by Nick Spencer and Hannah Waite of Theos, ‘Science and Religion: Moving away from the shallow end’, was published in May 2022 It makes a number of interesting observations, based on both quantitative and qualitative research, as to how the debate about the relationship between science and religion has changed over the last fifteen years. The report title draws on the humorous observation that in swimming pools all the noise comes from the shallow end. The debate certainly has been ‘noisy’ at times and their report outlines areas where serious discussion has moved into deeper waters and with recognition of multiple ways of approaching formerly contentious issues. Alister McGrath’s work over many years illustrates this concern for discussion and not confrontation, along with a concern for an inference to the best explanation as the way forward. In particular his taking up of Mary Midgley’s suggestion of ‘multiple maps of meaning’ has significant resonances with Spencer and Waite’s outline of the ‘areas of deeper concern’, key areas in the science and religion debate, and the evidence from their expert interviews. This paper considers these areas in the light of the deeper, ultimate decisive questions that all human beings need to ask of themselves, as referred to by McGrath in his approving use of the work of José Ortega y Gasset. It observes that McGrath, throughout his writings and verbal presentation, never inhabited the shallow end of discussions. The paper then considers what insights these considerations might have in the Christian tradition for a more grounded missiology in the twenty first century. [ABSTRACT FROM AUTHOR]

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Se trata de una carta de Heidegger a E. Blochmann fechada en 1932 enn la que se comenta el libro de un profesor español, Ortega y Gasset. El libro enviado es una colecciónde ensayos que contiene El tema de nuestro tiempo, entre otros, aparecido en alemán en 1928, en traducción de Helene Weyl.

Las siguientes páginas versan sobre el valor que el filósofo español José Ortega y Gasset (1883-1955) concedió en su obra de madurez intelectual a la fantasía o la imaginación como dimensión fundamental de la vida humana como realidad radical que nos permite trascender, aunque sea a costa de convertirnos en tránsfugas o desertores de nuestra propia animalidad, nuestra propia naturaleza instintiva e irracional. Nuestra argumentación pivotará en torno a la conocida tesis del filósofo español que dice que «el hombre no tiene naturaleza, sino que tiene... historia», que es, según Ortega, esforzarse en realizar lo imaginario, lo que nos permite hablar del ser humano como animal fantástico, estando aquí la clave de este trabajo.

La mejor manera de mostrar la relevancia de filósofos del pasado es utilizar su pensamiento para abordar problemas del presente. En este artículo se utiliza el pensamiento de Ortega y Gasset (1883-1955) para tratar las implicaciones ético-filosóficas de la edición genética. Tras una breve introducción a la edición genética y su situación actual, se analiza la relación entre el pensamiento de Ortega y la genética en dos planos. En primer lugar, mostrando cómo algunos planteamientos orteguianos -como la noción de falta de naturaleza, de sobrenaturaleza, o de autofabricación- podrían servir para establecer unas bases filosóficas desde las que comprender el impacto de las tecnologías de edición genética en seres humanos. En segundo lugar, exponiendo varios puntos concretos del debate en torno a la edición genética en los que las ideas de Ortega resultan valiosas, como sería su respuesta al proyecto transhumanista y su contextualización histórica de las tecnologías de edición genética.

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María Zambrano positions her poetic reasoning based on the coordinates of Ortega’s vital reasoning: she assimilates it at first, without subjecting it to a rigorous critical analysis, and she later distances herself to bring her poetic reasoning closer to more vitalist positions. On this journey of poetic reasoning, until it finds its definitive location, its metaphysical foundation of the analogy of novel characters as a representation of existential ethics is paradigmatic: in Ortega its development is insufficient, but she (more sensitive to literature) is capable of giving the metaphor more depth, with a bolder analysis, thanks to her understanding of the genre of the novel, which owes nothing to the theory of her master’s novel. She accepts Ortega’s premise that we are unfinished. But she takes the conclusions further to mark the terrain of her poetic reasoning, which rebels against the sacrifice of life to the being: Faced with life as a project, she understands, from Benito Pérez Galdós’ character Nina, that what we have to do to finish doing is not pre-determined. She rejects a programmatic life.

El presente artículo aborda un problema de gran actualidad en la filosofía contemporánea: la comprensión del ser animal y sus relaciones con el ser humano. En concreto, se analizará el tratamiento de esta cuestión por parte del filósofo español Ortega y Gasset, uno de los primeros autores en convertir este asunto en un tema específico y recurrente de su reflexión. Se mostrará cómo la filosofía de Ortega arriba a este problema, qué influjos intelectuales marcan su aproximación al animal, y qué lugar ocupa en el contexto de su propuesta filosófica. Concluiremos que, al igual que gran parte de los autores más relevantes del siglo XX, el pensamiento de Ortega está enormemente marcado por sus consideraciones sobre el animal; y que estas ideas todavía pueden ser provechosas a la hora de estudiar estos importantes problemas relacionados con el estatuto y significación de la condición animal.

Travel was a central tool in the development of culture both in Europe and in America in the period that we have proposed to investigate (1916-1931) through the figure of Victoria Ocampo as a pretext since it makes it possible to generate a thread of study and narrative to understand the complexity of cultural travels, its material dimension, its impact on the biography of travelers, on the places visited and on the debates they generated and fostered.For the porpouse of this introductory study, three emblematic examples have been chosen: the Spanish philosopher José Ortega y Gasset in Argentina, the Hindu poet Rabindranath Tagore and that of the German thinker, the Count of Keyserling. Ocampo's choice of perspective makes it possible to relate these characters to each other and to the debates of the time in Argentina and Europe. All this allows to account for a little explored field of research in which this article is presented as a work scheme and philosophical analysis for future works.

"Animality's Problematic Place in Ortega's Philosophy". This paper discusses a problem of great actuality in contemporary philosophy: the understanding of animal being and its relationship with human being. It analyses, specifically, the way in which this problem is addressed by the Spanish philosopher Ortega y Gasset, one of the first authors who deals with this issue as a specific and recurring theme in the context of his own thought. I show how Ortega arrives to this problem, which intellectual influences are behind his approach to the cluster of difficulties around the animal, and what place does this issue have in the context of Ortega's general philosophical proposal. As a conclusion, I suggest that Ortega's thought --as it is the case with many of the most relevant authors of the 20th Century-- is marked by his considerations on animals; and that his ideas could still be fruitful when studying important problems concerning the status and the significance of the animal condition. [ABSTRACT FROM AUTHOR]

Antisthenes and Ortega analyzed the relationship between language, reality and truth. Our aim here is first to prove certain provocative ideas of Antisthenes, if we fit them onto the ontological plane, find their correlate in Ortega's thought, and second to show that there is a partial match between the antisthenic thesis that it is impossible to define things and the Ortegian affirmation that the man has no nature. In the third place, to point out the amazing resemblance between the antisthenic conception of the "proper name" of things and the "authentic names" that Ortega postulates. [ABSTRACT FROM AUTHOR]

The current paper explores the existential motivation for the formation of extremist echo chambers through a phenomenological analysis. We advance two claims. Firstly, following Ortega y Gasset, that virtuality is a constant framework for experience. And secondly, following Merleau-Ponty, that there is persistent embodiment in online spaces. On this account virtuality is a permanent feature of embodiment, existing prior to technological intervention while at the same time being modifiable by technological artefacts. Understanding virtuality in this way allows us to analyse the existential phenomenological characteristics of extremist echo chambers online. We argue that due to the persistence of embodiment throughout, and the restructuring of the virtual axes of experience, such online spaces can and do influence political praxis in offline spaces.

Marcos Alonso nos ofrece una investigación de primer nivel sobre el pensamiento de Ortega. Los años de investigación y la defensa de su tesis doctoral en 2018 sobre el problema de la técnica en Ortega toman forma de libro tanto para el público experto como para aquellos lectores que buscan iniciarse en el pensamiento orteguiano. La publicación de esta obra supone una visión de conjunto sobre este asunto tan actual como controvertido.

The current paper explores the existential motivation for the formation of extremist echo chambers through a phenomenological analysis. We advance two claims. Firstly, following Ortega y Gasset, that virtuality is a constant framework for experience. And secondly, following Merleau-Ponty, that there is persistent embodiment in online spaces. On this account virtuality is a permanent feature of embodiment, existing prior to technological intervention while at the same time being modifiable by technological artefacts. Understanding virtuality in this way allows us to analyse the existential phenomenological characteristics of extremist echo chambers online. We argue that due to the persistence of embodiment throughout, and the restructuring of the virtual axes of experience, such online spaces can and do influence political praxis in offline spaces. [ABSTRACT FROM AUTHOR]

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En este artículo se plantea el «estado de la cuestión» de la influencia de Simmel en Ortega y Gasset. En primer lugar, se establecen las «bases objetivas» para fundar una influencia real de Simmel sobre Ortega, no inspirada en un simple «aire de familia». A continuación se ofrecen algunos resultados estadísticos y algunas consideraciones sobre la muestra de trabajos tomada. Finalmente, se clasifica dicha muestra atendiendo a una serie de criterios que hacen las veces de categorías para el estudio de la relación de influencia que se defiende en el artículo.

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Copyright of Revista de Filosofía (0034-8244) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The paper focuses on the philosophy of war and, particularly, on Ortega y Gasset's review of Scheler's work, The Genius of War (1915). The scope of this paper is to show that Ortega y Gasset's analysis of Scheler's view on war stems from his initial interest on topics that he will further develop in more mature works, though his review will result in a radical criticism on Scheler. The paper analyses Scheler's view on war and Ortega y Gasset's position in three points: phenomenology of war - where Ortega y Gasset generally agrees with Scheler's meaning of war; ethics of war - where Ortega y Gasset criticizes Scheler because he considered violence as not an essential element of war; metaphysics of war, where Ortega y Gasset makes his criticism even stronger, since Scheler hypostatizes the State and its own rights: this reduces war to the reversal of the power of rights into the rights of power. [ABSTRACT FROM AUTHOR]

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Las diferentes recepciones de la obra de Martin Heidegger representan una cuestión importante para entender la evolución de la filosofía española en la segunda mitad del siglo XX. En el contexto de la crisis de la modernidad y en búsqueda de una salida filosófica a la altura de su tiempo, la recepción filosófica de Ortega fue polémica y ha sido objeto de diversas interpretaciones. Recibida tempranamente por sus discípulos Zubiri y Gaos, y de especial importancia en Zambrano, la obra de Heidegger contribuyó a desplazar tanto a Ortega como su herencia de los tiempos de la Escuela de Madrid durante la dictadura franquista. De la filosofía escolástica de los años cuarenta y del propio Heidegger se desquitó en La Idea de Principio en Leibniz, obra de la que acaba de publicarse una nueva edición oficial que incluye las notas de trabajo previas. De tal modo, en nuestro trabajo se hará un recorrido crítico por aquella primera recepción y las lecturas más relevantes de la misma, esta vez analizadas bajo el marco metodológico aportado por la Sociología de la Filosofía.