Man and People

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W. W. Norton & Company, 1963 - 272 páginas
"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
 

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Índice

PUBLISHERS NOTE
7
BEING IN ONES SELF AND BEING BESIDE ONES SELF
11
PERSONAL LIFE
38
STRUCTURE OF OUR WORLD
57
THE OTHER MAN APPEARS
72
INTERINDIVIDUAL LIFE WE YOU I
94
MORE ABOUT OTHERS AND 1 BRIEF EXCURSION TOWARD HER
112
THE OTHER AS DANGER AND THE I AS SURPRISE
139
SUDDENLY PEOPLE APPEAR
171
REFLECTIONS ON THE SALUTATION
176
REFLECTIONS ON THE SALUTATION ETYMOLOGICAL MAN WHAT IS A USAGE?
192
LANGUAGE TOWARD A NEW LIN GUISTICS
222
PUBLIC OPINION SOCIAL OBSERV ANCES PUBLIC POWER
258
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Sobre el autor (1963)

Essayist and philosopher, a thinker influential in and out of the Spanish world, Jose Ortega y Gasset was professor of metaphysics at the University of Madrid from 1910 until the outbreak of the Spanish Civil War in 1936. The Revolt of the Masses, his most famous work, owes much to post-Kantian schools of thought. Ortega's predominant thesis is the need of an intellectual aristocracy governing in a spirit of enlightened liberalism. Although Franco, after his victory in the civil war, offered to make Ortega Spain's "official philosopher" and to publish a deluxe edition of his works, with certain parts deleted, the philosopher refused. Instead, he chose the life of a voluntary exile in Argentina, and in 1941 he was appointed professor of philosophy at the University of San Marcos in Lima, Peru. He returned to Spain in 1945 and died in Madrid. Ortega's reformulation of the Cartesian cogito displays the fulcrum of his thought. While Rene Descartes declared "Cogito ergo sum" (I think, therefore I am), Ortega maintained "Cogito quia vivo" (I think because I live). He subordinated reason to life, to vitality. Reason becomes the tool of people existing biologically in a given time and place, rather than an overarching sovereign. Ortega's philosophy consequently discloses affinities in its metaphysics to both American pragmatism and European existentialism in spite of its elitism in social philosophy.

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