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This book is first and foremost a detailed and meticulous study of Ortega y Gasset's The Revolt of the Masses (1930). No other up-to-date books explore this thinker and his great work. Most importantly, the author demonstrates the relevance and importance of Ortega y Gasset's thought and his The Revolt of the Masses for today's world, showing, for instance, how Ortega's categories like mass man and decadence, have been vindicated by today's spiritual, moral and cultural decay. This aspect of the book will perhaps be of major interest to the reading public. What Ortega argues for in his brief history of philosophy is something that he has otherwise made explicit throughout his work, mainly his conviction that strictly speaking philosophy as an activity or manner of thinking that faces naked reality, holistically, ended long ago with the ancient Greeks. All subsequent philosophical endeavors have been merely a rehashing or an academic commentary on the pre-existing philosophical canon. This latter activity he saw as pertaining to the history of philosophy, but he did not regard it as philosophy. Philosophy, as a vital and life-forging way of life, he argued, had played out its originality, and thus had run its course, long ago. With a glossary of special terms as used by Ortega, and with references to Albert Camus, Gabriel Marcel, C.S. Lewis, Friedrich Nietzsche, Josef Pieper, and others, this work is a fundamental tool for any student of Ortega, of existentialism, and 20th-century European philosophy. * Pedro Blas Gonzalez is Associate Professor of Philosophy at Barry University in Miami. His areas of specialization include Continental philosophy, specifically Phenomenology, Existentialism, and philosophical aspects of literature. His works include Fragments: Essays In Subjectivity, Individuality And Autonomy (Algora, 2005), and Human Existence as Radical Reality: Ortega's Philosophy of Subjectivity (Paragon House, 2005). Gonzalez holds a Ph.D. in Philosophy from DePaul University.

José Ortega y Gasset y Hannah Arendt fueron dos pensadores para quienes la capacidad de ensimismarse y juzgar la circunstancia era fundamental en un nivel tanto personal como social. En un mundo cada vez más mediado por tecnologías digitales que transforman al individuo en una cosa medible, predecible, y controlable debido a los datos que se dejan con su uso, se hace imprescindible pensar y juzgar cómo queremos que nuestra vida sea con dichas tecnologías. Además, es necesario demostrarles a otros nuestra capacidad de agencia y decisión frente a la circunstancia técnica.

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.

This volume treats the topic of rationality developing a perspective that integrates elements of philosophy of language, phenomenology, pragmatism, and philosophy of life. The two reference authors, Wittgenstein and Ortega, are contemporaries but come from different philosophical traditions. Wittgenstein's early work was influenced by logical positivism. Later he developed an influential approach to philosophy of language. Ortega was influenced by Neo-Kantianism, perspectivism, life philosophy, and phenomenology. On this basis, he developed an independent approach that has become known as ratiovitalism. Astonishing affinities between their respective reflections on rationality motivated the experiment of bringing the different approaches into a synergetic relation. Both investigate the structures and limits of rationality, emphasize the importance of basic beliefs, and criticize the restriction of rationality concepts to the intellectual sphere. The contributions of the volume focus on: dynamics of belief and knowledge, implicit and explicit knowledge, the concept of \"vital reason\", the role of world-pictures and forms of life, questions regarding certainty, ignorance, doubt, and madness, as well as matters of pluralism and relativism.

El estudio investiga los conceptos pedagógicos de José Ortega y Gasset (1883-1955) desde su concepto de ciencia, profundizando en el texto más explícito al respecto: Misión de la Universidad (1930). Se explica, primero, la argumentación de Ortega en dicha conferencia. Se analizan, en segundo lugar, dos contribuciones destacadas de la Biblioteca de las ideas del Siglo XX, editada entre 1922 y 1936 por el autor, sobre metodología neokantiana y una concepción neovitalista de la biología subjetivista. Finalmente, se resumen las características principales de los conceptos pedagógicos de Ortega analizados desde su concepto de ciencia, precisando los límites del potencial innovador de sus ideas educativas y ofreciendo, además, una explicación para su instrumentalización posterior en la España franquista.

A quick look at the current political conjunctures in the liberal political systems that were successfully organizing Western societies from the end of World War II until the last economic crisis of 2008, allows us to verify the more or less chaotic state in which many of them are found. What was once with few exceptions a bipartisan political backwater of alternations between two major and hegemonic political forces today is a gibberish of atomized and dispersed political forces throughout the political spectrum. Without removing its responsibility for the crisis, there are certain causes related to changes in the social composition of Public Opinion and the emergence of new Information and Communication Technologies that explain the great instability that has gripped Western political systems. This qualitative research develops a pertinent explanatory argument that reveals the way in which institutional changes have been affecting the traditional public social sphere, from which the governments of liberal systems are still legitimized during political processes.

Este artículo analiza la visión político-educativa ideada por José Ortega y Gasset para abordar el problema de España. Para ello se estudian un conjunto de escritos iniciales del filósofo, publicados entre 1908 y 1914, en los que trata los siguientes conceptos: cultura, minoría, pueblo, pedagogía social, Parlamento, opinión pública, liberalismo, nueva política y regeneración. Hacia 1910, Ortega piensa que la principal carencia de España es su atraso cultural respecto a Europa. Para afrontar esta carencia, el pensador desarrolla dicha visión reclamando la acción educadora de una minoría reflexiva que debe proponerse dos objetivos relacionados: educar al pueblo español y elevar el nivel cultural de este. De esta manera, Ortega argumenta que no es posible crear un proyecto político coherente para el país sin un desarrollo cultural y educativo previo. Así que educación y cultura se conciben como herramientas impulsoras del cambio sociopolítico. Por ello, el autor imagina una visión político-educativa reflejada, a su vez, en un proyecto de regeneración del país, que libere a este de los elementos que impiden el desarrollo sociocultural. Dicho proyecto regenerador tiene un medio principal que es la \"nueva política\", pero también diferentes limitaciones que llevan al fracaso del primero. Palabras clave: cultura; educación; España; liderazgo intelectual; política; visión. This article analyzes the educational-political vision elaborated by José Ortega y Gasset to address the problem of Spain. For this purpose, diverse initial writings of Ortega, published between 1908 and 1914, are studied. In these writings, the philosopher deals with key concepts: culture, minority, people, social pedagogy, Parliament, public opinion, liberalism, new politics and regeneration. Towards 1910, Ortega thinks that the main lack of Spain is its cultural backwardness with respect to Europe. In this manner, the thinker develops a vision for claiming the educational action of a reflective minority that must propose two related objectives: educating the Spanish people and raising the cultural level. In this sense, Ortega argues that it is not possible to create a coherent political project for the country without prior cultural and educational development. So education and culture are conceived as driving tools for sociopolitical change. Therefore, the author imagines an educational-political vision reflected, in turn, in a project for the regeneration of the country, which frees the latter from the elements that impede socio-cultural development. This regenerative project has a main instrument that is the \"new politics\", but also different limitations that lead to the failure of the first. Keywords: culture; education; intellectual leadership; politics; Spain; vision.

McLuhan llamó aldea global a la interconexión planetaria cara a cara, ubicua y a distancia. Cloutier la llamó l ere d 'Emerec. Se examinan las obras de ambos autores para comprobar si las nociones de consumidor y prosumidor son compatibles o se contraponen. La revisión utiliza relevantes citas de McLuhan a Ortega Gasset que nunca han sido comentadas. El modelo de Cloutier es una especificación de aldea global. Dejando aparte cuestiones de estilo y construcción, la principal diferencia es la acotación temática del objeto estudiado. No hay discrepancias doctrinales. La aldea global se centra en la prolongación de los sentidos por los medios de la técnica. Cloutier, que declara expresamente su dependencia de McLuhan, se atiene solo a los \"medios de comunicación\" como especie del género \"medios técnicos\".

Ortega dealt with the topic of religion from the perspective of a very personal kind of religiosity, and he defended the secular state from this perspective. For this reason, it is interesting to consider how Ortega's view of religion would respond to two questions: what is the place of religion in the public sphere of a plural society, and what can religion contribute to the secular state in response to the demands of a democratic society that does not resign itself to being indifferent to the religious fact.