Unamuno, Ortega y Zubiri vistos en continuidad histórica
After an outline of the general history of spanish philosophy, the author studies the time represented by Unamuno, Ortega and Zubiri, trying to see them in a line of historical continuity. The three mentioned philosophers think in the new philosophical atmosphere, which followed the decline of ideal...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Ed. Pontificia Univ. Gregoriana
1969
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| In: |
Gregorianum
Year: 1969, Volume: 50, Issue: 2, Pages: 263-290 |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a After an outline of the general history of spanish philosophy, the author studies the time represented by Unamuno, Ortega and Zubiri, trying to see them in a line of historical continuity. The three mentioned philosophers think in the new philosophical atmosphere, which followed the decline of idealism and positivism, and whose central Idea, according to Ortega, is the Idea of Life. A philosophy of Life is the philosophy of Unamuno, but he considers life as opposite to reason, and therefore there is not a reliable basis in reason for a philosophical declaration of life. There is not as well a sufficient basis in sentiment, but only in the struggle between reason and sentiment: between reason which denies life and sentiment which affirms it. Ortega considers life as the radical reality of philosophy, too, but he states that Unamuno's irrational solution is not a philosophical solution. The philosophical declaration must always be a national one. It is true that the « physical » reason is unsuitable for the philosophical explanation of life; yet there is a vital (and historical) reason — more flexible and deeper than physical reason — which is able to explain life and human problems. Zubiri accepts the thematics and phenomenological method of Ortega, but he completes them searching deeper the ontological fundament of life in the « essence », and employing a phenomenoology, which does not exclude methaphysical thinking (according to the explicit exigencies of Ortega, but in a more classical line). | ||
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