José Ortega y Gasset – författare

A brilliant examination of the twentieth century predicament in the light of the shift in Rome from paganism to Christianity and the transition from the static world of the Middle Ages to the expanding one of the Renaissance.

Four stimulating essays: “The Sportive Origin of the State,” “Unity and Diversity of Europe,” “Man the Technician,” and “History as a System.” The essays by Ortega in this volume were originally published under the title Toward a Philosophy of History.

"This last book, from the man whose The Revolt of the Masses is now in a 25th anniversary edition, newly designed and reset, is sure of attention from those who know that he will provide active mental gymnastics in his dissection to the roots of today's social, political and governmental structures in dissertations that, requiring close attention, are rewarding and revealing." -Kirkus Review

First published in 1914, Meditations on Quixote was Ortega's first book. It has immensely grown in value with time, and since the 1930's, when Ortega himself began to refer back to it in his later writings, it has become more and more important among students of his philosophy as a key to fuller understanding of his work. It may be said to represent the core of Ortega's thought, especially in regard to art and literature.Only as a point of reference is this book concerned with Quixote. As was his custom, Ortega ranges widely and offers profound insights on Mediterranean culture, epic poetry, tragedy and comedy, the nature of the novel, the relation of poetry to reality, and many other subjects.

A work powerful and pervading in its implications not only for metaphysics but also for art, political science, and the philosophy of history.

Ortega deals here with the roots and historical justification of philosophy, and the question of philosophy's essential unity.

Ortega's entry into the writing world came by way of newspaper essays that are still read by generations seeking revelations and interpretations of the world. He wrote on varied subjects: love, bullfighting, hunting, education, and Don Quixote. His incessant search for knowledge led him into political theory and practice and metaphysics as well.This present book represents Ortega's incursions into a field of thought along which anyone curious enough to travel will find leads him into a succession of ideas that extend his vision and his understanding of himself. If generations of men have puzzled over man's role in the universe and have tried to put it into words, Ortega's phrase "I am myself and my circumstances" is so simply and appealingly true that it may come as a great surprise to find it hailed as an important philosophic contribution. In this day of alienation, when the young have difficulty finding out who they are, Ortega's venture into metaphysics is a lit lamp in the first chapter, of the student's role will shed light on the reason for present student disorders.

The prospectus that announced the creation of The Institute of the Humanities promised an inaugural course of twelve lectures, to be given by its founder and entitled, “Concerning a New Interpretation of International History. (Exposition and Examination of A. J. Toynbee’s work, A Study of History.)” But the course as given (in 1948-49) went much farther than that announcement, for the “examination” consisted principally of a critique of Toynbee’s work from the point of view of Ortega’s own doctrines, together with the unfolding of his personal ideas about the science of history and the progress of peoples—in particular the Romans—with frequent side excursions, meant to be systematic, into the crisis of the present time. The central theme of these pages becomes “the analysis of life established in illegitimacy . . . of which the two gigantic examples are the declining days of the Roman Empire and the period in which we ourselves are living.” To the modern crisis, Ortega brings a basic analysis and a program of reform for intelligence by which contemporary life might emerge from the confusion it now suffers.

As the editor, Paulino Garagorri, points out, the text here translated was essentially a transcription of two cycles of lectures that Ortega gave. Clearly they were delivered, as was his custom, from notes based on the intricate filing system that he used. Thus the resulting text was the record of an oral, extempore presentation from scant notes, with one or two passages read from printed or written works.

Social upheaval in early 20th-century Europe is the historical setting for this seminal study by the Spanish philosopher, José Ortega y Gasset. Continuously in print since 1932, Ortega's vision of Western culture as sinking to its lowest common denominator and drifting toward chaos brought its author international fame and has remained one of the influential books of the 20th century.

Ortega's response is an original contribution to the psychology of perception. But, as was his habit, Ortega ranges far beyond his ostensible subject; the book may properly be characterized as an heroic attempt to clarify the nature and grounds of truth. It develops ideas contained in his first book, Meditations on Quixote, and introduces new concepts--such as core or nodal problems in any field of inquiry--which would have lasting consequences in his work. This volume includes an appendix, "Toward a Philosophical Dictionary," which defines terms important to lectures.

Ortega begins with a detailed definition of a principle and with an examination of the specific principles formulated by Leibnitz. He goes on to examine Leibnitz. He goes on to examine Leibnitz’s complex and mercurial attitudes towards principles and discusses the effects of these attitudes on his philosophy and on contributions to mathematics and logic.

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.

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.

No work of Spanish philosopher and essayist Jose Ortega y Gasset has been more frequently cited, admired, or criticized than his defense of modernism, "The Dehumanization of Art." In the essay, originally published in Spanish in 1925, Ortega grappled philosophically with the newness of nonrepresentational art and sought to make it more understandable to a public confused by it. Many embraced the essay as a manifesto extolling the virtues of vanguard artists and promoting their efforts to abandon the realism and the romanticism of the nineteenth century. The "dehumanization" of the title, which was meant descriptively rather than pejoratively, referred most literally to the absence of human forms in nonrepresentational art, but also to its insistent unpopularity, its indifference to the past, and its iconoclasm. Ortega championed what he saw as a new cultural politics with the goal of a total transformation of society. Ortega was an immensely gifted writer in the best belletristic tradition.His work has been compared to an iceberg because it hides the critical mass of its erudition beneath the surface, and because it is deceptive, appearing to be more spontaneous and informal than it really is. Princeton published the first English translation of the essay paired with another entitled "Notes on the Novel." Three essays were later added to make an expanded edition, published in 1968, under the title The Dehumanization of Art and Other Essays on Art, Culture and Literature .

A classic work on radical aesthetics by one of the great philosophers of the early twentieth century No work of philosopher and essayist José Ortega y Gasset has been more frequently cited, admired, or criticized than his response to modernism, “The Dehumanization of Art.” The essay, originally published in Spanish in 1925, grappled with the newness of nonrepresentational art and sought to make it more understandable to the public. Many embraced the essay as a manifesto extolling the virtues of vanguard artists and promoting efforts to abandon the realism and the romanticism of the nineteenth century. Others took it as a denunciation of everything that was radical about the avant-garde. This Princeton Classics edition makes this essential work, along with four of Ortega’s other critical essays, available in English. A new foreword by Anthony J. Cascardi considers how Ortega’s philosophy remains relevant and significant in the twenty-first century.

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).

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).

This book, first published in 1930 and reissued in 1961, examines the Western phenomenon of the rise of the ‘mass-man’. Analysing the state of society before the Second World War, acclaimed philosopher Ortega y Gasset lays bare the problems that faced the countries of Europe in a book that resonates today in the imposition of direct action over discussion.

This book, first published in 1930 and reissued in 1961, examines the Western phenomenon of the rise of the ‘mass-man’. Analysing the state of society before the Second World War, acclaimed philosopher Ortega y Gasset lays bare the problems that faced the countries of Europe in a book that resonates today in the imposition of direct action over discussion.

In 1930, the great Spanish philosopher Jose 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.In his informative and brilliant introduction to this new edition, Clark Kerr, a lifetime student of Ortega's work, analyzes Ortega's ideas in their historical context and speculates on how the great issues he dealt with here can be made contemporary for modern students facing the challenges and uncertainties of the twenty-first century. Mission of the University and its new opening essay will be of interest to educationists, social scientists, and above all the students of this era.

In 1930, the great Spanish philosopher Jose 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.In his informative and brilliant introduction to this new edition, Clark Kerr, a lifetime student of Ortega's work, analyzes Ortega's ideas in their historical context and speculates on how the great issues he dealt with here can be made contemporary for modern students facing the challenges and uncertainties of the twenty-first century. Mission of the University and its new opening essay will be of interest to educationists, social scientists, and above all the students of this era.

An Aldana Libros Book, Greystone Kids Kids 9 to 12 will laugh out loud while reading this adventurous graphic novel, which brings an African folk tale to life for a new audience. When Sarra’s parents die, they leave her with an important warning: never let Dan Auta, her little brother, cry. But Dan Auta loves to make trouble. He hitches a ride on the back of a bird, pokes the eye of the king’s son, and even pees on the king’s head. Making sure he doesn’t cry is much harder than Sarra thought!  But Dan Auta’s unbridled curiosity and determination may be exactly what everyone needs: a terrible monster called the Dodo is attacking the city… and Dan Auta is the only one with the courage to take him on. Dan Auta features:A delightful celebration of mischief and bravery A portrait of the extraordinary things kids are capable of when they follow their own paths Lively illustrations from renowned illustrator Piet GroblerSupplementary material that explains the folk tale’s significance