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What Is Philosophy?, by José Ortega y Gasset
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A work powerful and pervading in its implications not only for metaphysics but also for art, political science, and the philosophy of history.
- Sales Rank: #1243070 in Books
- Published on: 1964-06-17
- Released on: 1964-06-17
- Original language: English
- Number of items: 1
- Dimensions: 7.80" h x .70" w x 5.10" l, .42 pounds
- Binding: Paperback
- 256 pages
About the Author
JosE Ortega y Gasset (1883-1955) was a philosopher and for many years held the chair of metaphysics at the University of Madrid. His other books include The Revolt of the Masses, Man and People, Meditations on Quixote, and What is Philosophy?
Most helpful customer reviews
40 of 41 people found the following review helpful.
Clear and straightforward
By Guillermo Maynez
In this book of essays, the great conservative philosopher from Spain exposes his theory of "vitalism". His main line of argument is that what really exists, what we truly are able to know it's there, is life. Not the I, not thought, nor matter, but life. Hence, the central problem of philosophy is the nature and essence of life: what it is, where it comes from, where it leads, how to cope with it. The whole idea is that philosophy should not be an eternal and circular reflection on abstract thoughts, but a well-ordered system of thought that enables us humans to live better, to understand better life and all that it is filled with. Caution: Ortega never argues in favor of a vulgar popularization or a cheapening of philosophy. He only tries to give the message that philosophy is for the living, for the common people (as individuals connected to community, but never as masses, cfr. "The revolt of the masses").
Philosophy, then, must be connected to real experience. The philosopher must come out of the Ivory Tower, and experience life in the streets. Otherwise, philosophy will remain an abstruse and esoteric matter, only for those initiated, and that philosophy is not much useful. As with other thinkers, Ortega is overlooked for not being included in the Anglo-Saxon canon, but I think his work is one of the most alive and meaningful of all philosophy. It does have a message for people living at the beginning of the 21 century, and it would be worthwhile to read or re-read his, by the way, extremely clear and sraightforward voice. Ortega is not a Nietzsche musing upon disordered dreams of supermen (although he elaborates on this very philosopher). His is a well-thought, systematic and clear view of the world, and that makes it a very readable work.
18 of 19 people found the following review helpful.
under rated
By A Customer
"What is Philosophy" presents a timeless question for philosophers intensely without intimidating the uninitiated. Ortega Y Gasset writes beautifully and clearly, touching on both Heideggar and Nietszche as well as a host of prominent European thinkers en route to a clearer understanding of the nature of philosphy and philosophizing. Newer students of philosophy should find this a wonderful supplement to the standard repetoire of a philosophy department Ortega Y Gasset is typically absent from
1 of 1 people found the following review helpful.
THE SPANISH PHILOSOPHER SAYS THAT PHILOSOPHY IS “KNOWLEDGE OF THE UNIVERSE”
By Steven H Propp
Jos� Ortega y Gasset (1883-1955) was a Spanish philosopher, who also wrote books like An Interpretation of Universal History, History as a System and Other Essays Toward a Philosophy of History, etc.
This book is based on lectures given by Ortega in 1928 in Buenos Aires in 1928, and in Madrid in 1929; they were published in this form posthumously.
He said in the first chapter, “The fact that a truth… has value for everybody, and the fact that only one or two people---or only in a single period---will come to know it and to lend it their support---these are two completely different things; for the very reason that they are different one must put them together, bring them into harmony, overcome the scandalous situation of thought in which the absolute value of the truth seemed incompatible with the change in opinions which human history shows in such abundance.” (Pg. 25-26)
He says, “History’s profound assumption, then, is the complete opposite of a complete relativism. When history goes to study primitive man it assumes that his culture had meaning and truth, and that if it had these attributes it continues to have them… History is the second look which manages to find the reason for what appears to be unreason.” (Pg. 27)
He argues, “Thus one of the obligations of philosophy is to take a theoretic position, to confront every problem---not meaning thereby to solve it, but to demonstrate positively that it cannot be solved. This is the characteristic of philosophy as compared with the sciences. When these latter meet a problem which for them is insoluble they simply cease to deal with it. Philosophy, on the other hand, admits from the start that the world may be a problem which in itself is insoluble. And to demonstrate this fully would be the task of a philosophy which would completely fulfill its position as such.” (Pg. 63-64) Later, he adds, “Philosophy is knowledge of the Universe, or of everything there is, but when we set forth on its quest we know neither what there is, nor if what there is forms a Universe of a Multi-verse, nor whether Universe of Multi-verse will be knowable.” (Pg. 90-91)
He points out, “But some will ask, ‘How can we prove that someone else does in fact see what we ourselves cannot see? The world is full of charlatans, of the vain, the deceitful, the mad.’ In this case the criterion does not seem to be hard to find; I will believe that someone sees more than I when that superior vision, invisible to me, gives him superiorities which are apparent to me. I judge by its effects. Note, then, that it is not the ineffable character of mystical knowing or the impossibility of transferring it that makes mysticism of small esteem---we shall see that there are other forms of knowing which by their very structure are not communicable, and yet they continually cheer the prisoners of silence. My objection to mysticism is that out of the mystic vision no intellectual benefit redounds to mankind.” (Pg. 110)
He summarizes, “We have defined what we are attempting in the name of philosophy as one defines a project and a proposition. We have said that it is knowledge of the Universe, and that… all philosophic thought must obey two laws, or obligations; first, it must be autonomous, admitting no truth which it does not itself construct, and second, it must obey the law of… not contenting itself with any position which does not express universal values; in short, which does not aspire to the Universe.” (Pg. 121)
He argues, “Descartes… did not agree with me in putting in doubt the truth of the ancient categories and in particular, the classic notion of being… If it is indubitable that the appearance of a thought exists, one must admit under that appearance a latent reality, something which appears in that appearance, which sustains it and which it truly is. That latent reality I call the ‘I,’ the self, my real self I do not see, it is not evident to me---therefore I must reach it through a conclusion; in order to affirm the existence of the self I must pass across the bridge of a ‘hence.’” (Pg. 189)
He continues, “The external world does not exist except in my thinking of it, but the external world is not my thought… I am confronting the theatre, I am linked with the world… The theatre and I confront one another with no intermediary between us; the theatre exists because I see it, and it is just what I see of it, as I see it; it exhausts its being in its appearance. But it is not within me, nor is it confused with me; our relations are clear and unequivocal. I am the one who now sees it, it is what I now see, without it and other things like it, my seeing would not exist, that is to say, I would not exist. Without objects there is no subject.” (Pg. 197-198)
This book will be of keen interest to anyone studying Gasset’s thought.
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