En el nº 30 de la revista Circunstancia, órgano de la Fundación Ortega y gasset- Marañón, acaba de aparecer un número monográfico dedicado al examen y discusión de la obra de Francisco Vázquez, La Filosofía española. Herederos y Pretendientes. Una lectura sociológica (1963-1990), Madrid, Abada, 2010. La presentación corre a cargo de José Lasaga, que es el coordinador del monográfico. En el primer artículo ("La circunstancia de Herederos y Pretendientes"), Francisco Vázquez García responde a las críticas recibidas por su libro, enmarcándolo en el contexto de los trabajos producidos por la denominada "escuela de Cádiz". En el segundo ("La transición filosófica (reflexiones político-intelectuales"), Antonio García Santesmases lleva a cabo un examen crítico de la obra, introduciendo importantes matices y puntualizaciones. En el tercero ("La invención del orteguismo"), José Lasaga cuestiona la continuidad del orteguismo que el libro parece sugerir en su análisis de la figura de Aranguren y de su papel en la "Transición filosófica" española. Van debajo los resúmenes en inglés de cada uno de los artículos.
Francisco Vázquez García
Abstract:
In June 2010, the Ortega y Gasset Foundation hosted a Conference about the “Spanish Philosophical Transition” in order to debate the book of Francisco Vázquez, La filosofía española. Herederos y Pretendientes. Una lectura sociológica (1963-1990), recently published. This paper is the author’s response to criticism raised in the Conference and to published reviews received by this book. First, the author summarized the argument of Herederos y pretendientes. Secondly he responds and takes into account the most important objections against the book’s hypothesis and methodology. Finally the author evaluates the favorable judgments received by the book and suggests the limits of the historian’s task.
Antonio García Santesmases
Abstract:Ortega dissapeared from the Spanish philosophical scene a little while after his death. His disciples were carefully outcast from public institutions, conferences, scholarly journals and from any other production mechanism of philosophical culture not just in academic circles but also in any cultural sphere. This is the hypothesis that this paper is trying to prove in dialoge with the one defended by Francisco Vázquez that revolves around the role that “Orteguian catholics” had in the configuration of “Aranguren’s nodule”, that distinguishes those who aspire to the institutional network of Spanish philosophy between 1963 to 1990 from those who inherit it. The Via Regia in which the alternative core of Spanish philosophy was consolidated around the charismatic figure of Aranguren was the dialogue between Marxists and Christians; but this occurred without the collaboration or legitimation of Ortega’s disciples.
José Lasaga
Abstract:Ortega dissapeared from the Spanish philosophical scene a little while after his death. His disciples were carefully outcast from public institutions, conferences, scholarly journals and from any other production mechanism of philosophical culture not just in academic circles but also in any cultural sphere. This is the hypothesis that this paper is trying to prove in dialoge with the one defended by Francisco Vázquez that revolves around the role that “Orteguian catholics” had in the configuration of “Aranguren’s nodule”, that distinguishes those who aspire to the institutional network of Spanish philosophy between 1963 to 1990 from those who inherit it. The Via Regia in which the alternative core of Spanish philosophy was consolidated around the charismatic figure of Aranguren was the dialogue between Marxists and Christians; but this occurred without the collaboration or legitimation of Ortega’s disciples.
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