ORTEGA Y GASSET
(1883 1955)
ECLECTICISM
(EXISTENTIALISM/ 'RATIO-VITALISM')
José Ortega y Gasset
was born in Madrid into an aristocratic family. He was educated by the Jesuits near Málaga, at the University of Madrid,
gaining his doctorate in 1904, and at the Universities of Berlin, Leipzig, and Marburg. In 1910 he became professor of philosophy at
Madrid, where he remained until the start of the civil war in 1936 when he went
into voluntary exile. Throughout
this time he was actively involved in
politics and journalism. He returned to
Spain after the second world war and in 1948 he founded the Instituto de
Humanidades.
METAPHYSICS
[1] [See especially Meditations on Quixote and 'Truth
and Perspective'.] Ortega
supposed it to be the job of metaphysics to articulate an ultimate reality from
which all being is derived. He rejected the opposition between 'realist' philosophies, which
emphasized the primacy of things known by the self, and 'idealist' theories which supposed the
individual self to be ontologically prior to other things. Instead he regarded the self and things to be interdependent and
as such to constitute the real [a]. "I am I and my circumstance", he wrote [Meditations]. But the self is not a mere passive
receptive entity. It is active, a
creative manifestation of life though Ortega does not accept any
notion of a 'vital force'. He is also
dismissive of abstract reasoning. He tries therefore to blend
rationalism with vitalism [b]; hence the name he
gives his metaphysics 'ratio-vitalism'. Man's quest for knowledge, spirituality, fulfilment, and so on, are all
therefore comprehended under the general description 'life' or 'vitality'. Later Ortega came to recognise the limitations imposed on
individuals by virtue of their being situated in particular socio-cultural
contexts the "historical horizons of human life" [c].
KNOWLEDGE
[2] ['Truth and Perspective'.] We
cannot have absolute or transcendent knowledge not least because of our
historicity. All our knowledge has to be
from some 'perspective' [a],
that is, from a particular point of view of an individual life; and all such
perspectives are unique, necessary, and equally true. (He therefore called his theory of
knowledge 'perspectivism'.).. Nevertheless, he distinguishes the idea of an 'aristocracy of talents'
from the 'sensualism of the masses' who unthinkingly accept the
evidence of their own senses or the 'authoritative' findings of science and
philosophy [see 'Ideas and Beliefs']. He goes on further to reject all philosophies grounded in sensory data
and to argue in favour of an 'idealist logic'. This he sees as the production of
'aristocratic' understanding and creativity which seeks to derive intellectual principles from the
understanding [b]. These supposedly primary principles are arbitrary
and fundamentally unprovable. The tests of their 'validity'
lie solely in their coherence and utility. It is quite mistaken to think of knowledge as an attempt to 'mirror' nature. Rather it has to be seen as an activity which constructs or
invents an 'unreal' world. Philosophy
and science, to the extent that they are dependent on conventionally agreed
principles, are no more than 'mere ideas' to be 'played with' and are always
subject to revision in the light of their consequences [c]. Indeed Ortega calls these
disciplines "mere exact fantasy".
PHILOSOPHY OF MAN/ ETHICS
[3] [Revolt of the Masses, 'Man the
Technician', 'History as a System', Man
and People.] Man, says Ortega, is
different from the other animals in that he is 'alien' to his situation. In his actions, by virtue of his
imagination and memory, he modifies and reforms nature, creating in it objects
which had not previously existed [a]. These are technical
acts which are exclusively human; and
through these acts man is enabled to carry out his 'project of existence'. Individual activity is directed towards
self-realization. He regards this as an
ethical imperative. It is man's mission,
he says, to use his freedom to realize his authentic self [b]; and this can be achieved through
reasoned choice and commitment to his life project or calling. Even the 'games' of philosophy and science
may be suitable for this purpose. He
accepts that self-realization
must be sought in the social context. But, somewhat pessimistically, he sees human societies as in constant
danger of stagnation or even collapse. Whatever the individual can do
constitutes culture. In fact Ortega
places great emphasis on the individual. He distinguishes relationships
between individuals as such, in which they behave responsibly and rationally,
and relationships between individuals and the social collective of laws,
customs, governments, and so on, which he sees as essentially impersonal or
even subhuman but above nature. But while
he recognises their usefulness in helping us to regulate our lives and provide
opportunities for self-fulfilment he exhorts the individual as the only source of creativity to be
forever on his guard against the irrational forces of the state [c].
CRITICAL SUMMARY
Ortega y Gasset was an
original yet eclectic thinker who attempted to reconcile different traditions
idealism and realism, rationalism and 'vitalism'. He is notable also for his emphasis on the
individual as an active self, a creative manifestation of life, as against the
impersonality of state power; for his acceptance of historicity; and for his
'perspectivism' or constructivist and revisionary theory of knowledge. Many philosophers today would criticize him
for his rejection of objectivism and his adoption of coherence and utility as
the sole criteria in accordance with which logical axioms and basic principles
are to be judged. His dismissal of
'vulgar' or 'plebeian' uncritical reliance on sense experience and authority
and his affirmation of an 'aristocracy' of talents 'playing with ideas' are
likewise unlikely to find favour with thinkers for whom philosophy is still
seen as a quest or truth, knowledge and reality. Nevertheless one should not underrate the
seriousness of Ortega's enterprise. As a
philosopher who advocated commitment, authenticity, and self-realization in the
individual's ethical life he remains particularly relevant to the contemporary
human and cultural situation.
Ortega y Gasset: [of very many writings) Meditaciones
del 'Quijote' (1914) (Meditations on
Quixote, trans. E. Ruegg and D. Marin); 'Verdad y perspectiva' (1916)
('Truth and Perspective', translation not located); La rebelión de las masas (1930) (The Revolt of the Masses, trans. J. R. Carey); 'Ideas y creencias' (1940) ('Ideas and Beliefs', trans. J. Garcia-Gomez) this last is included as
an appendix in a translation of ¿Qué es conocimiento? ('What is
Knowledge?') by J. Garcia-Gomez); Historia como sistema (1941) (History
as a System, trans. H. Weyl; includes 'Man as Technician'); El hombre y la gente (1957) (Man
and People, trans. W. Trask). See
also his ¿Qué es filosofIa? (1958) (What is Philosophy?,
trans. M. Adams).
Studies
F. Alluntis, The Vital and Historical Reasons of J. Ortega.
P. B. Gonzalez, Human Existence as Radical Reality: Ortega y
Gasset's Philosophy of Subjectivity
J. T. Graham, A Pragmatist Philosophy of Life in Ortega y Gasset.
J. F. Mora, Ortega y Gasset.
CONNECTIONS
Ortega y Gasset