Social upheaval in early twentieth-century Europe is the historical setting for this seminal study by the Spanish philosopher Jos?Ortega y Gasset of the "mass man"?he phenomenon of mass culture that more than any other factor stamps the character of modern life. Continuously in print since 1932, Ortega's analysis of Western culture as sinking to its lowest common denomenator and drifting toward chaos brought its author international fame and has remained one of the most influential books of our time.
Argues that human thought follows preconceived patterns based on the thought processes of ancient Greek philosophers and that a new model of human reasoning must be developed
2012 Reprint of 1957 Edition. Exact facsimile of the original edition, not reproduced with Optical Recognition Software. Ortega y Gasset's influence was considerable, not only because many sympathized with his philosophical writings, but also because his writings did not require that the reader be well read in technical philosophy. Among those strongly influenced by Ortega y Gasset were Luis Bunuel, Manuel Garcia Morente, Xavier Zubiri, Ignacio Ellacuria, Emilio Komar, Jose Gaos, Luis Recasens Siches, Manuel Granell, Francisco Ayala, Maria Zambrano, Agustin Basave, Pedro Lain Entralgo, John Lukacs, Pierre Bourdieu, and Paulino Garagorri. Ortega y Gasset influenced existentialism and the work of Martin Heidegger. In this book Ortega y Gasset takes on the subject of love. Chapters include: Features of Love; Love in Stendhal; The Role of Choice in Love; Thoughts on Standing Before the Marquesa de Santillana's Portrait; Landscape with a Deer in the Background; Portrait of Salome and Toward a Psychology of the Interesting Man.
This collection provides an excellent introduction to three of the most important names in twentieth-century Spanish philosophy: Miguel de Unamuno (1864–1936), José Ortega y Gasset (1883–1955), and José Ferrater Mora (1912–1991). The thought-provoking work of these great contemporary philosophers offers a rich and penetrating insight into human existence. Originally written by Ferrater Mora in the middle of the last century, his interpretations of Unamuno and Ortega are considered classics, and the chapter on his own thought reflects his mature thinking about being and death. Each essay is introduced by noted Ferrater Mora scholar J. M. Terricabras and contains updated biographical and bibliographic information.
Appearing in English for the first time, this book comprises two of Ortega's most important works, ¿Qué es conocimiento? and the essay "Ideas y creencias." This is Ortega's attempt to systematically present the foundations of his metaphysics of human life and, on that basis, to provide a radical philosophical account of knowledge. In so doing, he criticizes idealism and overcomes it. Accordingly, this book goes well beyond a treatise on epistemology; in fact, as understood in modern philosophy, this discipline and its questions are shown to be derivative and, in that sense, they are transcended here by Ortega's systematic effort. Written during the time of his maturity, these works are representative of his fruitful and radical period. Both ¿Qué es conocimiento? and "Ideas y creencias" are equally decisive not only for the understanding and radical completion of Ortega's work, but also for their relevance to the work of continental philosophers during the same period and for years to come (e.g., Husserl, Jaspers, Heidegger, Sartre, and others).
The Sublime South: Andalusia, Orientalism, and the Making of Modern Spain is the first systematic study on cultural images of Andalusia as Spain’s “Orient” and the impact they have had on nation-building and modernization since the late nineteenth century. While a wealth of studies have examined how northern Europeans from the Romantic period viewed Spain and Andalusia as Europe’s Orient, little attention has been paid to how contemporary Spanish artists and intellectuals assimilated Romantic legacies to engage in an internal form of orientalism. José Luis Venegas deftly explores Spain’s shifting engagements with oriental identity and otherness by looking, not just beyond national, ethnic, and racial borders, but at a territory that is institutionally embedded in the nation-state while symbolically placed between inclusion and abjection. The Sublime South shifts the focus and scale of Edward Said’s notion of orientalism by examining how it evolves and manifests transnationally, as the result of European colonialism in Africa and Asia, and intra-nationally, in a European yet orientalized country. Finally, Venegas challenges ethnocentric notions of Iberian cultures and fosters an understanding of the encounters between Western and Muslim cultures beyond opposing, and often mutually negating, essentialisms.
At the end of the deadliest century known to mankind, the world still finds itself mired in bloodshed. In addition to formal inter-state conflict, we see an increase in other forms of organized violence, including ethnic warfare, terrorism, civil conflict, and internationally necessitated police actions. Cornered by these powerful global forces, nation-states continue their quest for security. Theirs is a search plagued by futility since the very meaning of the word security is being eroded by the pace and tenor of change in an evolving international environment more complex and confusing than ever. The explanatory power of traditional notions of international security, which has provided a cornerstone for international relations theory as a whole, seems increasingly inadequate in helping to understand the makings of global security. A novel approach is needed--one that integrates discerning insights from the study of language, history, geography, religion, economics, and technology, with more traditional understandings of the workings of power on an international level and on an intranational scale. Of Fears and Foes presents just this kind of innovative thinking by some of the most creative scholars working on these issues today. Ciprut invites us to consider a fundamental reassessment of what constitutes security and insecurity in an emerging global environment.
In 1930, the great Spanish philosopher Jos Ortega y Gasset set forth a program for reforming the modern Spanish university. Aware that the missions of the university are many and often competing, Ortega built his program around a conception of a "general culture" that knows no national boundaries or time limits and could fit into any national system of higher education. His ideas are especially pertinent to contemporary debate in America over curriculum development and the purpose of education. In this volume Ortega sought to answer two essential questions: what is the knowledge most worth knowing by all students and what is the function of the university in a modern democracy? Basing his answers on his own deep personal culture and an extensive knowledge of the various European university systems, Ortega defined four primary missions: the teaching of the learned professions, the fostering of scientific research, training for political leadership, and finally the creation of cultured persons with the ability to make intellectual interpretations of the world. Ortega's understanding of "general culture" is set out in great detail here. He meant an active engagement in ideas and issues that were both historical and contemporary. His concern is with the classical problems of justice, the good society, who should rule, and the responsibilities of citizenship. This edition first published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.
This book is an annotated translation of one of the great Tibetan classics of Mahayana Buddhist thought, mKhas grub rje's sTong thun chen mo. The text is a detailed critical exposition of the theory and practice of emptiness as expounded in the three major schools of Mahayana Buddhist philosophy: the Yogacara, Svatantrika, and Prasangika. Used as a supplement to the scholastic debating manuals in some of the greatest monasteries of Tibet, the sTong thun chen mo is a veritable encyclopedia of Mahayana Buddhist philosophy, dealing with such topics as hermeneutics, the theory of non-duality, the linguistic interpretation of emptiness, the typology of ignorance, logic, the nature of time, and the perception of matter across world spheres. This book is an indispensable source for understanding the Tibetan dGe lugs pa school's synthesis of the Middle Way (Madhyamaka) and Epistemological (Pramanika) traditions of Indian Buddhism. In addition, it is an unprecedented source for the philosophical polemics of fifteenth century Tibet.
As medical science progressed through the nineteenth century, the United States was at the forefront of public health initiatives across the Americas. Dreadful sanitary conditions were relieved, lives were saved, and health care developed into a formidable institution throughout Latin America as doctors and bureaucrats from the United States flexed their scientific muscle. This wasn't a purely altruistic enterprise, however, as Jose Amador reveals in Medicine and Nation Building in the Americas, 1890-1940. Rather, these efforts almost served as a precursor to modern American interventionism. For places like Cuba, Puerto Rico, and Brazil, these initiatives were especially invasive. Drawing on sources in Cuba, Puerto Rico, Brazil, and the United States, Amador shows that initiatives launched in colonial settings laid the foundation for the rise of public health programs in the hemisphere and transformed debates about the formation of national culture. Writers rethought theories of environmental and racial danger, while Cuban reformers invoked the yellow fever campaign to exclude nonwhite immigrants. Puerto Rican peasants flooded hookworm treatment stations, and Brazilian sanitarians embraced regionalist and imperialist ideologies. Together, these groups illustrated that public health campaigns developed in the shadow of empire propelled new conflicts and conversations about achieving modernity and progress in the tropics. This book is a recipient of the annual Norman L. and Roselea J. Goldberg Prize for the best project in the area of medicine.
Appearing in English for the first time, this book comprises two of Ortega's most important works, ¿Qué es conocimiento? and the essay "Ideas y creencias." This is Ortega's attempt to systematically present the foundations of his metaphysics of human life and, on that basis, to provide a radical philosophical account of knowledge. In so doing, he criticizes idealism and overcomes it. Accordingly, this book goes well beyond a treatise on epistemology; in fact, as understood in modern philosophy, this discipline and its questions are shown to be derivative and, in that sense, they are transcended here by Ortega's systematic effort. Written during the time of his maturity, these works are representative of his fruitful and radical period. Both ¿Qué es conocimiento? and "Ideas y creencias" are equally decisive not only for the understanding and radical completion of Ortega's work, but also for their relevance to the work of continental philosophers during the same period and for years to come (e.g., Husserl, Jaspers, Heidegger, Sartre, and others).
In 1930, the great Spanish philosopher Jos Ortega y Gasset set forth a program for reforming the modern Spanish university. Aware that the missions of the university are many and often competing, Ortega built his program around a conception of a "general culture" that knows no national boundaries or time limits and could fit into any national system of higher education. His ideas are especially pertinent to contemporary debate in America over curriculum development and the purpose of education. In this volume Ortega sought to answer two essential questions: what is the knowledge most worth knowing by all students and what is the function of the university in a modern democracy? Basing his answers on his own deep personal culture and an extensive knowledge of the various European university systems, Ortega defined four primary missions: the teaching of the learned professions, the fostering of scientific research, training for political leadership, and finally the creation of cultured persons with the ability to make intellectual interpretations of the world. Ortega's understanding of "general culture" is set out in great detail here. He meant an active engagement in ideas and issues that were both historical and contemporary. His concern is with the classical problems of justice, the good society, who should rule, and the responsibilities of citizenship. This edition first published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.
This will help us customize your experience to showcase the most relevant content to your age group
Please select from below
Login
Not registered?
Sign up
Already registered?
Success – Your message will goes here
We'd love to hear from you!
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.