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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 09:51, 26 November 2024</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A9">A9</div><div class="annotext">PEDAGOGY WAS NOT DIDACTICS (p. 22). This confusion has arisen in most modern languages, but it has been especially serious in English. In the late nineteenth century, the word "pedagogy" was identified with a system of didactics that reformers wanted to destroy. They at least managed to do away with the phrase "pedagogy." For a typical example of the educationist's attitude towards pedagogy see the entry under that heading in Monroe's <i>Cyclopedia of Education</i>. The article laconically proclaimed that the term had a dubious past and that wherever possible "education" should instead be used to escape the stigma of pedagogy. At the time the author was right, for "pedagogy" had generally been used as a synonym for "didactics," as "education" is now used carelessly as a synonym on the one hand for "training" and on the other for "propaganda." Perhaps we can steady the pendulum of fashion by insisting that both "pedagogy" and "education" be used rightly and whenever appropriate. Another amusing indication of the educationists' distaste for the word "pedagogy" is the metamorphosis of <i>The Pedagogical Seminary</i> into <i>The Journal of Genetic Psychology, Child Behavior, Animal Behavior, and Comparative Psychology</i>!</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A9">A9</div><div class="annotext">PEDAGOGY WAS NOT DIDACTICS (p. 22). This confusion has arisen in most modern languages, but it has been especially serious in English. In the late nineteenth century, the word "pedagogy" was identified with a system of didactics that reformers wanted to destroy. They at least managed to do away with the phrase "pedagogy." For a typical example of the educationist's attitude towards pedagogy see the entry under that heading in Monroe's <i>Cyclopedia of Education</i>. The article laconically proclaimed that the term had a dubious past and that wherever possible "education" should instead be used to escape the stigma of pedagogy. At the time the author was right, for "pedagogy" had generally been used as a synonym for "didactics," as "education" is now used carelessly as a synonym on the one hand for "training" and on the other for "propaganda." Perhaps we can steady the pendulum of fashion by insisting that both "pedagogy" and "education" be used rightly and whenever appropriate. Another amusing indication of the educationists' distaste for the word "pedagogy" is the metamorphosis of <i>The Pedagogical Seminary</i> into <i>The Journal of Genetic Psychology, Child Behavior, Animal Behavior, and Comparative Psychology</i>!</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A10">A10</div><div class="annotext">CIVIC IDEAL5 GAVE A COMMUNITY ITS CHARACTER. (p. 22). Ortega rather fully explained the importance of governing goals in <i>Vieja y nueva política</i>, 1914, <i>Obras</i> I, pp. 267-308. See also "Asamblea para el progreso de las ciencias," 1908, <i>Obras</i> I, pp. 106-110, where Ortega contended that training in particular, practical social skills would not really have an effect unless their underlying cultural principles were previously mastered. The conception of civic ideals introduced in this section was characteristic of Ortega's thought. See, for instance, "La pedagogía social como programa político," 1910, <i>Obras</i> I, pp. 507, 514-7; <i>Vieja y nueva política</i>, 1914, <i>Obras</i> I, especially pp. 271--6, 288-294; and <i>Mirabeau, o el político</i>, 1927, <i>Obras</i> Ill, pp. 601-637. The influence of Ernest Renan on Ortega was important concerning the concept of civic ideals; see "La teología de Renan," 1910, <i>Obras</i> I, pp. <del style="font-weight: bold; text-decoration: none;">443- 467</del>; and <i>La rebelión de las masas</i>, 1930, <i>Obras</i> IV, pp. <del style="font-weight: bold; text-decoration: none;">265- 270</del>.<br/><br/></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A10">A10</div><div class="annotext">CIVIC IDEAL5 GAVE A COMMUNITY ITS CHARACTER. (p. 22). Ortega rather fully explained the importance of governing goals in <i>Vieja y nueva política</i>, 1914, <i>Obras</i> I, pp. 267-308. See also "Asamblea para el progreso de las ciencias," 1908, <i>Obras</i> I, pp. 106-110, where Ortega contended that training in particular, practical social skills would not really have an effect unless their underlying cultural principles were previously mastered. The conception of civic ideals introduced in this section was characteristic of Ortega's thought. See, for instance, "La pedagogía social como programa político," 1910, <i>Obras</i> I, pp. 507, 514-7; <i>Vieja y nueva política</i>, 1914, <i>Obras</i> I, especially pp. 271--6, 288-294; and <i>Mirabeau, o el político</i>, 1927, <i>Obras</i> Ill, pp. 601-637. The influence of Ernest Renan on Ortega was important concerning the concept of civic ideals; see "La teología de Renan," 1910, <i>Obras</i> I, pp. <ins style="font-weight: bold; text-decoration: none;">443467</ins>; and <i>La rebelión de las masas</i>, 1930, <i>Obras</i> IV, pp. <ins style="font-weight: bold; text-decoration: none;">265270</ins>.<br/><br/></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>It is worthwhile to note the similarity of Ortega's conception of a civic ideal as something that points to the infinite and Edmund Husserl's conception of the <i>telos</i> of European man as an infinite, rather than a finite goal, "Philosophy and the Crisis of European Man," in <i>Phenomenology and the Crisis of Philosophy</i>, Quentin Lauer, trans., pp. 157-8.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>It is worthwhile to note the similarity of Ortega's conception of a civic ideal as something that points to the infinite and Edmund Husserl's conception of the <i>telos</i> of European man as an infinite, rather than a finite goal, "Philosophy and the Crisis of European Man," in <i>Phenomenology and the Crisis of Philosophy</i>, Quentin Lauer, trans., pp. 157-8.</div></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A16">A16</div><div class="annotext">RECOURSE TO LOVE ... IS NEEDED TD EXPLIN TWO FEATURES OF LEARNING (p. 35). I In addition to Ortega's writings on the subject discussed below, my views have been influenced by Plato and Goethe. Plato's <i>Symposium</i> is, of course, fundamental but his attitude also is insinuated through most of his works and a familiarity with these is helpful in trying to follow Diotima's teaching as it is recounted by Socrates in the <i>Symposium</i>. There are useful discussions of <i>Eros</i> in Plato's philosophy in Paul Friedländer, <i>Plato: An Introduction</i>, <i>passim</i> and esp. pp. 32-58; F. M. Cornford, <i>The Unwritten Philosophy and Other Essays</i>, pp. 68-80; G. M. A. Grube, <i>Plato's Thought</i>, pp. 87-119; and Julius Stenzel, <i>Platon der Erzieher</i>, pp. 191-248. Goethe's great examination of the relation of love and self-culture is in <i>Wilhelm Meister</i>, <i>passim</i>. An excellent study by Ortega's contemporary, Max Scheler, is <i>Wesen und Formen der Sympathie</i>, a book that Ortega was quite familiar with. A striking book on <i>Eros and Education</i> could be written.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A16">A16</div><div class="annotext">RECOURSE TO LOVE ... IS NEEDED TD EXPLIN TWO FEATURES OF LEARNING (p. 35). I In addition to Ortega's writings on the subject discussed below, my views have been influenced by Plato and Goethe. Plato's <i>Symposium</i> is, of course, fundamental but his attitude also is insinuated through most of his works and a familiarity with these is helpful in trying to follow Diotima's teaching as it is recounted by Socrates in the <i>Symposium</i>. There are useful discussions of <i>Eros</i> in Plato's philosophy in Paul Friedländer, <i>Plato: An Introduction</i>, <i>passim</i> and esp. pp. 32-58; F. M. Cornford, <i>The Unwritten Philosophy and Other Essays</i>, pp. 68-80; G. M. A. Grube, <i>Plato's Thought</i>, pp. 87-119; and Julius Stenzel, <i>Platon der Erzieher</i>, pp. 191-248. Goethe's great examination of the relation of love and self-culture is in <i>Wilhelm Meister</i>, <i>passim</i>. An excellent study by Ortega's contemporary, Max Scheler, is <i>Wesen und Formen der Sympathie</i>, a book that Ortega was quite familiar with. A striking book on <i>Eros and Education</i> could be written.</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A17">A17</div><div class="annotext">FOR ORTEGA, LOVE YEARNED FOR UNION WITH BEAUTY, TRUTH, AND GOODNESS (p. 37). Some of the more important essays by Ortega concerning his theory of love were "Psicoanálisis, ciencia problemática," 1911, <i>Obras</i> I, pp. 216-238; <i>Meditaciones del Quijote</i>, 1914, <i>Obras</i> I, pp. 310-4; "Leyendo el <i>Aldolfo</i>, libro de amor," 1916, <i>Obras</i> II, pp. 25-8; "Vitalidad, alma, espíritu," 1924, Obras II, pp. 451-460; "Para un psicología del hombre interesante," 1925, <i>Obras</i> IV, pp. <del style="font-weight: bold; text-decoration: none;">467- 480</del>; and <i>Estudios sobre el amor</i>, 1941, <i>Obras</i> V, pp. 551-626. In her dissertation, "José Ortega y Gasset: The Creation of a Literary Genre for Philosophy," Sister Mary Terese Avila Duffy includes some interesting observations on <i>Eros</i> in Ortega's style, but for the most part, the importance of <i>Eros</i> for Ortega's thought has been ignored by commentators.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A17">A17</div><div class="annotext">FOR ORTEGA, LOVE YEARNED FOR UNION WITH BEAUTY, TRUTH, AND GOODNESS (p. 37). Some of the more important essays by Ortega concerning his theory of love were "Psicoanálisis, ciencia problemática," 1911, <i>Obras</i> I, pp. 216-238; <i>Meditaciones del Quijote</i>, 1914, <i>Obras</i> I, pp. 310-4; "Leyendo el <i>Aldolfo</i>, libro de amor," 1916, <i>Obras</i> II, pp. 25-8; "Vitalidad, alma, espíritu," 1924, Obras II, pp. 451-460; "Para un psicología del hombre interesante," 1925, <i>Obras</i> IV, pp. <ins style="font-weight: bold; text-decoration: none;">467480</ins>; and <i>Estudios sobre el amor</i>, 1941, <i>Obras</i> V, pp. 551-626. In her dissertation, "José Ortega y Gasset: The Creation of a Literary Genre for Philosophy," Sister Mary Terese Avila Duffy includes some interesting observations on <i>Eros</i> in Ortega's style, but for the most part, the importance of <i>Eros</i> for Ortega's thought has been ignored by commentators.</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A18">A18</div><div class="annotext">PHILOSOPHY IS A TRADITION OF SPECULATION (p. 36). See Ortega's "Prólogo a <i>Historia de Ia filosofía</i> de Karl Vorländer," 1922, and "Prólogo a <i>Historia de la filosofía</i> de Emile Bréhier," 1942, <i>Obras</i> VI, pp. 292-300, 377-418, as well as <i>Origen y epílogo de la filosofía</i>, 1943, 1960, <i>Obras</i> IX, pp. 349-434, for his views on the history of philosophy, which have influenced my views here. One of the better histories of philosophy for studying Ortega's preparations is<i> The Spirit of Modern Philosophy</i> by Josiah Royce, for in it he treats idealism as a living tradition rather than as a series of closed systems.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A18">A18</div><div class="annotext">PHILOSOPHY IS A TRADITION OF SPECULATION (p. 36). See Ortega's "Prólogo a <i>Historia de Ia filosofía</i> de Karl Vorländer," 1922, and "Prólogo a <i>Historia de la filosofía</i> de Emile Bréhier," 1942, <i>Obras</i> VI, pp. 292-300, 377-418, as well as <i>Origen y epílogo de la filosofía</i>, 1943, 1960, <i>Obras</i> IX, pp. 349-434, for his views on the history of philosophy, which have influenced my views here. One of the better histories of philosophy for studying Ortega's preparations is<i> The Spirit of Modern Philosophy</i> by Josiah Royce, for in it he treats idealism as a living tradition rather than as a series of closed systems.</div></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Studies of propaganda and mass communication are legion. <i>Propaganda</i> by Jacques Ellul strikes me as the best introduction to the subject, for Ellul does not shirk the difficult aspects of the matter: he shows that propaganda is an established element of everyone's way of life, that it has definite effects, some good and many bad, and that there is a tremendous, perhaps impossible, problem in reconciling the facts of propaganda with our political heritage and hopes. An earlier work that also excels as an introduction to the matter is Walter Lippmann's <i>Public Opinion</i>, which expresses greater optimism about the ability of reason to control and absorb propaganda than does Ellul's work. Both Lippmann and Ellul raise questions ultimately reflecting doubts whether the recipient of propaganda and mass communications can maintain his autonomous powers of judgment, whether the recipient can keep from being drawn into a crowd. Wilbur Schramm in his important book <i>Responsibility in Mass Communication</i> looks at the matter from the other end, asking whether open, responsible access to the means of communication can be maintained. Although this is itself a crucial question, on which there is a great deal of discussion that may be found by using Schramm's bibliography, the questions raised by Ellul and Lippmann seem to me more fundamental.<br/><br/></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Studies of propaganda and mass communication are legion. <i>Propaganda</i> by Jacques Ellul strikes me as the best introduction to the subject, for Ellul does not shirk the difficult aspects of the matter: he shows that propaganda is an established element of everyone's way of life, that it has definite effects, some good and many bad, and that there is a tremendous, perhaps impossible, problem in reconciling the facts of propaganda with our political heritage and hopes. An earlier work that also excels as an introduction to the matter is Walter Lippmann's <i>Public Opinion</i>, which expresses greater optimism about the ability of reason to control and absorb propaganda than does Ellul's work. Both Lippmann and Ellul raise questions ultimately reflecting doubts whether the recipient of propaganda and mass communications can maintain his autonomous powers of judgment, whether the recipient can keep from being drawn into a crowd. Wilbur Schramm in his important book <i>Responsibility in Mass Communication</i> looks at the matter from the other end, asking whether open, responsible access to the means of communication can be maintained. Although this is itself a crucial question, on which there is a great deal of discussion that may be found by using Schramm's bibliography, the questions raised by Ellul and Lippmann seem to me more fundamental.<br/><br/></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Many other works have contributed to my understanding not only of the problems raised by mass communications, but also by bureaucracy and ideological criticism. Among them are <i>The Bias of Communications</i> by Harold A. Innis. <i>Le temps hacerlant</i> by Enrico Castelli; <i>The Origins of Totalitarianism</i> by Hannah Arendt; <i>Man in the Modern Age</i> by Karl Jaspers; <i>The House of Intellect</i> by Jacques Barzun, and many others. In calling attention to these difficulties, one is not foretelling doom or condemning traditional aspirations. One is, however, asking for the reinvigoration of the theoretical imagination. The empirical obsessions of social science seem to me to indicate a deep-seated death wish. The political forces in the midst of which we live have little to do, integrally, organically, with our national institutions; yet our conceptions of what political procedures are proper, which ones will allow the human spirit to flourish humanely, are all keyed to the nation-states. The productive capital of political theory that we have inherited from the Enlightenment is fast wearing out, yet very few people have been trying speculatively to construct replacements. The defense of freedom and reason must find an arena other than national politics, and <del style="font-weight: bold; text-decoration: none;">its- absurd </del>extension in inter-national politics, in which to conduct its campaign. Political and pedagogical theorists have before them the task of setting forth such a supranational community.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Many other works have contributed to my understanding not only of the problems raised by mass communications, but also by bureaucracy and ideological criticism. Among them are <i>The Bias of Communications</i> by Harold A. Innis. <i>Le temps hacerlant</i> by Enrico Castelli; <i>The Origins of Totalitarianism</i> by Hannah Arendt; <i>Man in the Modern Age</i> by Karl Jaspers; <i>The House of Intellect</i> by Jacques Barzun, and many others. In calling attention to these difficulties, one is not foretelling doom or condemning traditional aspirations. One is, however, asking for the reinvigoration of the theoretical imagination. The empirical obsessions of social science seem to me to indicate a deep-seated death wish. The political forces in the midst of which we live have little to do, integrally, organically, with our national institutions; yet our conceptions of what political procedures are proper, which ones will allow the human spirit to flourish humanely, are all keyed to the nation-states. The productive capital of political theory that we have inherited from the Enlightenment is fast wearing out, yet very few people have been trying speculatively to construct replacements. The defense of freedom and reason must find an arena other than national politics, and <ins style="font-weight: bold; text-decoration: none;">itsabsurd </ins>extension in inter-national politics, in which to conduct its campaign. Political and pedagogical theorists have before them the task of setting forth such a supranational community.</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Chapter X — Scarcity and Abundance</h2></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Chapter X — Scarcity and Abundance</h2></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1971_Man_and_His_Circumstances_Annotations&diff=2298&oldid=prevRobbie at 03:36, 26 November 20242024-11-26T03:36:27Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h3>Bibliographic Annotations</h3></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h3>Bibliographic Annotations</h3></div></td></tr>
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</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1971_Man_and_His_Circumstances_Annotations&diff=2278&oldid=prevRobbie at 03:47, 23 November 20242024-11-23T03:47:23Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 21:47, 22 November 2024</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Martin S. Dworkin has directed me to many of the writers already discussed, and a number of others whose work needs to be taken into account, some of whose books I deal with in the text or bibliographical annotations. Among these are Gustave Le Bon, Julien Benda, Alain, Léon Brunschwicg, Alexandre Kojève, Alfred Schütz, Maurice Blondel, Jacques Maritain, Gabriel Marcel, Georges Gurvitch, Heinrich Rickert, Georg Simmel, Theodor Geiger, Karl Mannheim, Werner Sombart, Wilhelm Flitner, Friedrich Meinecke, Kurt Riezler, Florian Znaniecki, Alfred Weber, Nicolai Hartmann, Otto F. Bollnow, Benedetto Croce, Giovanni Gentile, Guido de Ruggiero, R. G. Collingwood, and so on.<br/><br/></div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Martin S. Dworkin has directed me to many of the writers already discussed, and a number of others whose work needs to be taken into account, some of whose books I deal with in the text or bibliographical annotations. Among these are Gustave Le Bon, Julien Benda, Alain, Léon Brunschwicg, Alexandre Kojève, Alfred Schütz, Maurice Blondel, Jacques Maritain, Gabriel Marcel, Georges Gurvitch, Heinrich Rickert, Georg Simmel, Theodor Geiger, Karl Mannheim, Werner Sombart, Wilhelm Flitner, Friedrich Meinecke, Kurt Riezler, Florian Znaniecki, Alfred Weber, Nicolai Hartmann, Otto F. Bollnow, Benedetto Croce, Giovanni Gentile, Guido de Ruggiero, R. G. Collingwood, and so on.<br/><br/></div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A115">A115</div><div class="annotext">ORTEGA'S ATTEMPT AT A NEW ONTOLOGY (p. 424).Most of the important sources are mentioned in the notes. It may be helpful, however, to list here the major sources for this effort along with their approximate dates of composition: <i>¿Qué es filosofía?</i> (1929), "¿Qué es el conocimiento?" (1931), <i>Unas lecciones de metafísica</i> (1932), En torno a Galileo (1933), "Guillermo Dilthey y Ia idea de Ia vida" (1934), "Historia como sistema" (1936), <i>Ideas y creencias</i> (1940), "Apuntes sobre el pensamiento" (1941), "Prólogo a veinte años de caza mayor, del Conde de Yerbes" (1942), Origen y epílogo de Ia filosofía (1943), "Commentario al Banquete de Platón" (1946), and <i>La idea de principia en Leibniz y la evolución de Ia teoría deductiva</i> (1947).<br/><br/></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A115">A115</div><div class="annotext">ORTEGA'S ATTEMPT AT A NEW ONTOLOGY (p. 424).Most of the important sources are mentioned in the notes. It may be helpful, however, to list here the major sources for this effort along with their approximate dates of composition: <i>¿Qué es filosofía?</i> (1929), "¿Qué es el conocimiento?" (1931), <i>Unas lecciones de metafísica</i> (1932), En torno a Galileo (1933), "Guillermo Dilthey y Ia idea de Ia vida" (1934), "Historia como sistema" (1936), <i>Ideas y creencias</i> (1940), "Apuntes sobre el pensamiento" (1941), "Prólogo a veinte años de caza mayor, del Conde de Yerbes" (1942), Origen y epílogo de Ia filosofía (1943), "Commentario al Banquete de Platón" (1946), and <i>La idea de principia en Leibniz y la evolución de Ia teoría deductiva</i> (1947).<br/><br/<ins style="font-weight: bold; text-decoration: none;">></div</ins>></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Chapter XVI — On the Past and Future of Present Man</h2></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Chapter XVI — On the Past and Future of Present Man</h2></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1971_Man_and_His_Circumstances_Annotations&diff=2277&oldid=prevRobbie at 03:46, 23 November 20242024-11-23T03:46:09Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 21:46, 22 November 2024</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Among the books by Ortega's juniors that illuminate his thought, I would single out the following. Ortega himself pointed to similarities and differences between his thought and that of French existentialism, which meant to him primarily Sartre and Merleau-Ponty. For Sartre, see <i>L'être et le néant</i>, and for Merleau-Ponty see <i>Phénoménologie de la perception</i>, <i>La structure du comportement</i>, <i>Humanisme et terreur: essai sur le probleme commumiste</i>, and <i>Sens et Non–sens</i>. Two secondary works that are competent analyses are Joseph P. Felt III, <i>Emotion in the Thought of Sartre</i>, which goes beyond the strict limits of its title, and Albert Rabil, Jr., <i>Merleau-Ponty: Existentialist of the Social World</i>. The two most interesting writers carrying on Ortega's concern for the relation between technique and the humane value of life are Jacques Ellul in <i>The Technological Society</i>, <i>Propagandes</i>, and <i>The Political Illusion</i>, which are all discussed in the bibliographical annotations, and the Italian, Enrico Castelli, in <i>Le temps harcelant</i>, <i>Introduction a une phénoménologie de notre époque</i>, and <i>L'enquête quotidienne</i>. Of the two, Ellul is the more substantial and systematic thinker. There is a good review article on Ellul by William Gorman, "Ellul—A Prophetic Voice," in <i>The Center Magazine</i>, October–November 1967, pp. 34–7.<br/><br/></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Among the books by Ortega's juniors that illuminate his thought, I would single out the following. Ortega himself pointed to similarities and differences between his thought and that of French existentialism, which meant to him primarily Sartre and Merleau-Ponty. For Sartre, see <i>L'être et le néant</i>, and for Merleau-Ponty see <i>Phénoménologie de la perception</i>, <i>La structure du comportement</i>, <i>Humanisme et terreur: essai sur le probleme commumiste</i>, and <i>Sens et Non–sens</i>. Two secondary works that are competent analyses are Joseph P. Felt III, <i>Emotion in the Thought of Sartre</i>, which goes beyond the strict limits of its title, and Albert Rabil, Jr., <i>Merleau-Ponty: Existentialist of the Social World</i>. The two most interesting writers carrying on Ortega's concern for the relation between technique and the humane value of life are Jacques Ellul in <i>The Technological Society</i>, <i>Propagandes</i>, and <i>The Political Illusion</i>, which are all discussed in the bibliographical annotations, and the Italian, Enrico Castelli, in <i>Le temps harcelant</i>, <i>Introduction a une phénoménologie de notre époque</i>, and <i>L'enquête quotidienne</i>. Of the two, Ellul is the more substantial and systematic thinker. There is a good review article on Ellul by William Gorman, "Ellul—A Prophetic Voice," in <i>The Center Magazine</i>, October–November 1967, pp. 34–7.<br/><br/></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Martin S. Dworkin has directed me to many of the writers already discussed, and a number of others whose work needs to be taken into account, some of whose books I deal with in the text or bibliographical annotations. Among these are Gustave Le Bon, Julien Benda, Alain, Léon Brunschwicg, Alexandre Kojève, Alfred Schütz, Maurice Blondel, Jacques Maritain, Gabriel Marcel, Georges Gurvitch, Heinrich Rickert, Georg Simmel, Theodor Geiger, Karl Mannheim, Werner Sombart, Wilhelm Flitner, Friedrich Meinecke, Kurt Riezler, Florian Znaniecki, Alfred Weber, Nicolai Hartmann, Otto F. Bollnow, Benedetto Croce, Giovanni Gentile, Guido de Ruggiero, R. G. Collingwood, and so on.<br/><br/></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Martin S. Dworkin has directed me to many of the writers already discussed, and a number of others whose work needs to be taken into account, some of whose books I deal with in the text or bibliographical annotations. Among these are Gustave Le Bon, Julien Benda, Alain, Léon Brunschwicg, Alexandre Kojève, Alfred Schütz, Maurice Blondel, Jacques Maritain, Gabriel Marcel, Georges Gurvitch, Heinrich Rickert, Georg Simmel, Theodor Geiger, Karl Mannheim, Werner Sombart, Wilhelm Flitner, Friedrich Meinecke, Kurt Riezler, Florian Znaniecki, Alfred Weber, Nicolai Hartmann, Otto F. Bollnow, Benedetto Croce, Giovanni Gentile, Guido de Ruggiero, R. G. Collingwood, and so on.<br/><br/<ins style="font-weight: bold; text-decoration: none;">></div</ins>></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A115">A115</div><div class="annotext">ORTEGA'S ATTEMPT AT A NEW ONTOLOGY (p. 424).Most of the important sources are mentioned in the notes. It may be helpful, however, to list here the major sources for this effort along with their approximate dates of composition: <i>¿Qué es filosofía?</i> (1929), "¿Qué es el conocimiento?" (1931), <i>Unas lecciones de metafísica</i> (1932), En torno a Galileo (1933), "Guillermo Dilthey y Ia idea de Ia vida" (1934), "Historia como sistema" (1936), <i>Ideas y creencias</i> (1940), "Apuntes sobre el pensamiento" (1941), "Prólogo a veinte años de caza mayor, del Conde de Yerbes" (1942), Origen y epílogo de Ia filosofía (1943), "Commentario al Banquete de Platón" (1946), and <i>La idea de principia en Leibniz y la evolución de Ia teoría deductiva</i> (1947).<br/><br/></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A115">A115</div><div class="annotext">ORTEGA'S ATTEMPT AT A NEW ONTOLOGY (p. 424).Most of the important sources are mentioned in the notes. It may be helpful, however, to list here the major sources for this effort along with their approximate dates of composition: <i>¿Qué es filosofía?</i> (1929), "¿Qué es el conocimiento?" (1931), <i>Unas lecciones de metafísica</i> (1932), En torno a Galileo (1933), "Guillermo Dilthey y Ia idea de Ia vida" (1934), "Historia como sistema" (1936), <i>Ideas y creencias</i> (1940), "Apuntes sobre el pensamiento" (1941), "Prólogo a veinte años de caza mayor, del Conde de Yerbes" (1942), Origen y epílogo de Ia filosofía (1943), "Commentario al Banquete de Platón" (1946), and <i>La idea de principia en Leibniz y la evolución de Ia teoría deductiva</i> (1947).<br/><br/></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1971_Man_and_His_Circumstances_Annotations&diff=2276&oldid=prevRobbie at 03:44, 23 November 20242024-11-23T03:44:28Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A73">A73</div><div class="annotext">THE ACTUAL CONSTITUENT ASSEMBLY DID NOT PROCEED AS ORTEGA PRESUMED (p221). I rely for my knowledge of the Constituent Assembly on Mori, <i>Crónica</i>, especially Vols. 1–4, 6, 7, and 9; and on Rhea Marsh Smith, <i>The Day of the Liberals in Spain</i>, which is the best study of the Assembly in English. The judgments, however, about how it might have succeeded are my own. There is a good, concise chapter on the Constituent Assembly by Gabriel Jackson in <i>The Spanish Republic and the Civil War, 1931–1936</i>, pp. 43–55.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A73">A73</div><div class="annotext">THE ACTUAL CONSTITUENT ASSEMBLY DID NOT PROCEED AS ORTEGA PRESUMED (p221). I rely for my knowledge of the Constituent Assembly on Mori, <i>Crónica</i>, especially Vols. 1–4, 6, 7, and 9; and on Rhea Marsh Smith, <i>The Day of the Liberals in Spain</i>, which is the best study of the Assembly in English. The judgments, however, about how it might have succeeded are my own. There is a good, concise chapter on the Constituent Assembly by Gabriel Jackson in <i>The Spanish Republic and the Civil War, 1931–1936</i>, pp. 43–55.</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="">A74</div><del style="font-weight: bold; text-decoration: none;">A74</del><div class="annotext">"LA VIEJA POLITICA" IN THE NEW CONSTITUTION (P. 225). For Ortega's position on the Catalan Statute, see Mori, <i>Crónica</i>, Vol. 6, especially pp. 112–153, 331–429; and Vol. 9, especially pp. 402–468. This source is much more useful than the text of Ortega's speeches as they were reproduced in <i>El Sol</i> or in books, for Mori included the whole development of the issue, other important speeches, comments from the floor, etc. The transcripts of Ortega's speeches are also in <i>Obras</i> XI, pp. 455–488, but Mori is still a better source. Unamuno's position may be found in "Discurso sobre la lengua española," his <i>Obras</i> III pp. 1350–1361, the transcript of his statement on the issue shows that he was allied with Ortega's position. For Ortega's views on the welfare state as they were expressed in the Assembly see "En el debato político," "Sobre lo de ahora," and "La rectificación de la República," <i>Obras</i> XI, pp. 348–356, 360–6, 398–417. For Ortega's view of the relation of church and state, see his speech in the Assembly, "Proyecto de Constitución," September 4, 1931, <i>Obras</i> XI, especially pp. 382–3. For his view of anti-clericalism and the Monarchy after its fall, see "La rectificación de la República," December 6, 1931, <i>Obras</i> XI, especially pp. 407–9, and "Antimonarquia y República," <i>Luz</i>, January 7,1932, <i>Obras</i> XI, pp. 418–9. As can be seen from Mori, <i>Crónica</i>, Vol. 3, pp. 280–6, the Law of the Defense of the Republic went through with surprisingly little discussion. For the feelings raised by the trial see <i>Ibid</i>., Vol. 4, pp. 295–370.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="<ins style="font-weight: bold; text-decoration: none;">A74</ins>">A74</div><div class="annotext">"LA VIEJA POLITICA" IN THE NEW CONSTITUTION (P. 225). For Ortega's position on the Catalan Statute, see Mori, <i>Crónica</i>, Vol. 6, especially pp. 112–153, 331–429; and Vol. 9, especially pp. 402–468. This source is much more useful than the text of Ortega's speeches as they were reproduced in <i>El Sol</i> or in books, for Mori included the whole development of the issue, other important speeches, comments from the floor, etc. The transcripts of Ortega's speeches are also in <i>Obras</i> XI, pp. 455–488, but Mori is still a better source. Unamuno's position may be found in "Discurso sobre la lengua española," his <i>Obras</i> III pp. 1350–1361, the transcript of his statement on the issue shows that he was allied with Ortega's position. For Ortega's views on the welfare state as they were expressed in the Assembly see "En el debato político," "Sobre lo de ahora," and "La rectificación de la República," <i>Obras</i> XI, pp. 348–356, 360–6, 398–417. For Ortega's view of the relation of church and state, see his speech in the Assembly, "Proyecto de Constitución," September 4, 1931, <i>Obras</i> XI, especially pp. 382–3. For his view of anti-clericalism and the Monarchy after its fall, see "La rectificación de la República," December 6, 1931, <i>Obras</i> XI, especially pp. 407–9, and "Antimonarquia y República," <i>Luz</i>, January 7,1932, <i>Obras</i> XI, pp. 418–9. As can be seen from Mori, <i>Crónica</i>, Vol. 3, pp. 280–6, the Law of the Defense of the Republic went through with surprisingly little discussion. For the feelings raised by the trial see <i>Ibid</i>., Vol. 4, pp. 295–370.</div></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A75">A75</div><div class="annotext">ONLY A NON-PARTISAN PARTY COULD PREVENT POLARIZATION (p. 226). For the publicity campaign leading up to Ortega's speech, see "En vísperas de un discurso: Ortega y Gasset y el futuro de España," <i>El Sol</i>, November 17, 1931; "Una cuartilla de Don José Ortega y Gasset," <i>El Sol</i>, November 18, 1931; "Notas políticas: El esperado discurso de Don José Ortega y Gasset," <i>El Sol</i>, November 27, 1931; and "El discurso de Don José Ortega y Gasset: Un llamamiento para la creación de un partido de amplitud nacional" <i>El Sol</i>, December 8, 1931. Cf. "Hablando con el Sr. Ortega y Gasset después de su discurso," <i>Crisol</i>, December 7, 1931. The last two articles have very useful information on judging the effect of Ortega's speech. For his desire for a national party prior to the fall of the Monarchy, see "Organización de la decencia nacional," <i>El Sol</i> February 5, 1930, <i>Obras</i> XI, pp. 269–273. Ramón Pérez de Ayala's essays "Sobre los partidos políticos," <i>Escritos políticos</i>, pp. 237–252, are also pertinent.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A75">A75</div><div class="annotext">ONLY A NON-PARTISAN PARTY COULD PREVENT POLARIZATION (p. 226). For the publicity campaign leading up to Ortega's speech, see "En vísperas de un discurso: Ortega y Gasset y el futuro de España," <i>El Sol</i>, November 17, 1931; "Una cuartilla de Don José Ortega y Gasset," <i>El Sol</i>, November 18, 1931; "Notas políticas: El esperado discurso de Don José Ortega y Gasset," <i>El Sol</i>, November 27, 1931; and "El discurso de Don José Ortega y Gasset: Un llamamiento para la creación de un partido de amplitud nacional" <i>El Sol</i>, December 8, 1931. Cf. "Hablando con el Sr. Ortega y Gasset después de su discurso," <i>Crisol</i>, December 7, 1931. The last two articles have very useful information on judging the effect of Ortega's speech. For his desire for a national party prior to the fall of the Monarchy, see "Organización de la decencia nacional," <i>El Sol</i> February 5, 1930, <i>Obras</i> XI, pp. 269–273. Ramón Pérez de Ayala's essays "Sobre los partidos políticos," <i>Escritos políticos</i>, pp. 237–252, are also pertinent.</div></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1971_Man_and_His_Circumstances_Annotations&diff=2275&oldid=prevRobbie at 03:43, 23 November 20242024-11-23T03:43:00Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Chapter V — The Partly Faithful Professor</h2></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Chapter V — The Partly Faithful Professor</h2></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A54><<del style="font-weight: bold; text-decoration: none;">A54</del>/div><div class="annotext"TO CULTIVATE INTELLECTUALITY IN SPAIN (p. 119). >In giving Ortega the Chair of Metaphysics, the university was taking a surprising step, for Ortega had been outspoken about the existing inadequacies of the university and had made known his intention to try to change things. Articles unlikely to endear Ortega to the complacent academic establishment were "Sobre los estudios clásicos," 1907; "Pidiendo una biblioteca," 1908; "Asamblea para el progreso de las ciencias," 1908; and "Una fiesta de paz," 1909, <i>Obras</i> I, pp. 63–7, 81–5, 99–110, 124–7. Other essays that reflect the same views are "La reforma liberal," <i>Faro</i>, February 23, 1908, <i>Obras</i> X, pp. 31–8; "La conservación de la cultura," <i>Faro</i>, March 8, 1908, <i>Obras</i> X, pp. 39–46; "Sobre la pequeña filosofía," <i>El Imparcial</i>, April 13, 1908, <i>Obras</i> X, pp. 51–5; "La cuestión moral," <i>El Imparcial</i>, August 27, 1908, <i>Obras</i> X, pp. 73–8; "Catecismo para la lectura de una carta," <i>El Imparcial</i>, February 10, 1910, <i>Obras</i> X, pp. 133–B; "Pablo Iglesias," <i>El Imparcial</i>, May 13, 1910, <i>Obras</i> X, pp. 139–142; "Diputado por la cultura," <i>El Imparcial</i>, May 28, 1910, <i>Obras</i> X, pp. 143–6; and a lecture given in La Casa de Partido Socialista Madrileño, December 2, 1910 on "La ciencia y la religión como problemas políticos," <i>Obras</i> X, pp. 119–127. It is interesting to compare Ortega's views in this lecture with those of some radical students and professors today who are suggesting with some basis that in times of deep division even the seemingly most disinterested studies are not really apolitical. Somehow we need to learn how to claim protection for originating and exploring ideas without asserting the sterile pretension to disinterestedness.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A54<ins style="font-weight: bold; text-decoration: none;">"</ins>><ins style="font-weight: bold; text-decoration: none;">A54</ins></div><div class="annotext"TO CULTIVATE INTELLECTUALITY IN SPAIN (p. 119). >In giving Ortega the Chair of Metaphysics, the university was taking a surprising step, for Ortega had been outspoken about the existing inadequacies of the university and had made known his intention to try to change things. Articles unlikely to endear Ortega to the complacent academic establishment were "Sobre los estudios clásicos," 1907; "Pidiendo una biblioteca," 1908; "Asamblea para el progreso de las ciencias," 1908; and "Una fiesta de paz," 1909, <i>Obras</i> I, pp. 63–7, 81–5, 99–110, 124–7. Other essays that reflect the same views are "La reforma liberal," <i>Faro</i>, February 23, 1908, <i>Obras</i> X, pp. 31–8; "La conservación de la cultura," <i>Faro</i>, March 8, 1908, <i>Obras</i> X, pp. 39–46; "Sobre la pequeña filosofía," <i>El Imparcial</i>, April 13, 1908, <i>Obras</i> X, pp. 51–5; "La cuestión moral," <i>El Imparcial</i>, August 27, 1908, <i>Obras</i> X, pp. 73–8; "Catecismo para la lectura de una carta," <i>El Imparcial</i>, February 10, 1910, <i>Obras</i> X, pp. 133–B; "Pablo Iglesias," <i>El Imparcial</i>, May 13, 1910, <i>Obras</i> X, pp. 139–142; "Diputado por la cultura," <i>El Imparcial</i>, May 28, 1910, <i>Obras</i> X, pp. 143–6; and a lecture given in La Casa de Partido Socialista Madrileño, December 2, 1910 on "La ciencia y la religión como problemas políticos," <i>Obras</i> X, pp. 119–127. It is interesting to compare Ortega's views in this lecture with those of some radical students and professors today who are suggesting with some basis that in times of deep division even the seemingly most disinterested studies are not really apolitical. Somehow we need to learn how to claim protection for originating and exploring ideas without asserting the sterile pretension to disinterestedness.</div></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A55">A55</div><div class="annotext">TO DEMAND RADICAL IMPROVEMENT IN THE SPANISH UNIVERSITlES... (p. 122). For the condition of the Spanish universities and especially their philosophy instruction at the start of Ortega's career, see Marías, <i>Ortega</i>, especially pp. 125–173; and Manuel García Morente, <i>Ensayos</i>, pp. 201–7. For a more general view of the situation see Yvonne Turin, <i>Miguel de Unamuno, Universitaire</i>.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A55">A55</div><div class="annotext">TO DEMAND RADICAL IMPROVEMENT IN THE SPANISH UNIVERSITlES... (p. 122). For the condition of the Spanish universities and especially their philosophy instruction at the start of Ortega's career, see Marías, <i>Ortega</i>, especially pp. 125–173; and Manuel García Morente, <i>Ensayos</i>, pp. 201–7. For a more general view of the situation see Yvonne Turin, <i>Miguel de Unamuno, Universitaire</i>.</div></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1971_Man_and_His_Circumstances_Annotations&diff=2274&oldid=prevRobbie at 03:41, 23 November 20242024-11-23T03:41:52Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A28">A28</div><div class="annotext">NATORP TAUGHT A VERSION OF IDEALISM THAT PROVOKED ORTEGA (p. 51). The best introductory essay on Natorp is by Ernst Cassirer, "Paul Natorp: 24. Januar 1854-17. August 1924," in <i>Kant-Studien</i>, Band 30, 1925, pp. 273-298. Natorp's conception of civic pedagogy was developed in his <i>Sozialpädagogik: Theorie der Willenserziehung auf der Grundlage der Gemeinschaft</i>, 3rd. ed., 1909; and <i>Gesammelte Abhandlungen zur Sozialpädagogik</i>, 2nd. ed., 1922. A closely related work was <i>Sozialidealismus: Neue Richtlinien sozialer Erziehung</i>, 2nd. ed., 1918. Natorp's conception of philosophy is presented on a popular level in his <i>Philosophie: Ihr Problem und ihre Probleme</i>, 2nd. ed., 1918; and on a more systematic level in <i>Vorlesungen über praktische Philosophie</i>, 1925, and the posthumous <i>Philosophische Systematik</i>, edited by Hans Natorp, 1958. Perhaps Natorp's best known work, and one that is very important for his theory of civic pedagogy and of philosophy, is <i>Platos Ideenlehre: Eine Einführung in den Idealism us</i>, 1903. For a good discussion of Natorp's views, see Heinrich Levy, "Paul Natorp's praktische Philosophie," <i>Kant-Studien</i>, 31, 1926, pp. 311-329.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A28">A28</div><div class="annotext">NATORP TAUGHT A VERSION OF IDEALISM THAT PROVOKED ORTEGA (p. 51). The best introductory essay on Natorp is by Ernst Cassirer, "Paul Natorp: 24. Januar 1854-17. August 1924," in <i>Kant-Studien</i>, Band 30, 1925, pp. 273-298. Natorp's conception of civic pedagogy was developed in his <i>Sozialpädagogik: Theorie der Willenserziehung auf der Grundlage der Gemeinschaft</i>, 3rd. ed., 1909; and <i>Gesammelte Abhandlungen zur Sozialpädagogik</i>, 2nd. ed., 1922. A closely related work was <i>Sozialidealismus: Neue Richtlinien sozialer Erziehung</i>, 2nd. ed., 1918. Natorp's conception of philosophy is presented on a popular level in his <i>Philosophie: Ihr Problem und ihre Probleme</i>, 2nd. ed., 1918; and on a more systematic level in <i>Vorlesungen über praktische Philosophie</i>, 1925, and the posthumous <i>Philosophische Systematik</i>, edited by Hans Natorp, 1958. Perhaps Natorp's best known work, and one that is very important for his theory of civic pedagogy and of philosophy, is <i>Platos Ideenlehre: Eine Einführung in den Idealism us</i>, 1903. For a good discussion of Natorp's views, see Heinrich Levy, "Paul Natorp's praktische Philosophie," <i>Kant-Studien</i>, 31, 1926, pp. 311-329.</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="">A29</<del style="font-weight: bold; text-decoration: none;">A29div</del>><div class="annotext">WHAT NATORP PROCLAIMED ABOUT PLATO, KANT, AND PESTALOZZI, ORTEGA RECOGNIZED IN FlCHTE, RENAN, AND NIETZSCHE (p. 52). The last three authors were the ones Ortega most frequently referred to in his early writings and his letters of the time. See "Cartas inéditas a Navarro Ledesma," <i>Cuadernos</i>, November 1961, pp. 3-18; "'El sobre hombre," 1908, <i>Obras</i> I pp. 91-5; "La teología de Renan," 1910, and "Renan," 1909, <i>Obras</i> I, pp. 133-6, 443-467; and in "Asamblea para el progreso de las ciencias," 1908, <i>Obras</i> I, p. 108, the lament that nowhere in Spain were the works of Fichte available. Natorp made only scattered references to these men, although their work could be viewed as civic pedagogy.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="<ins style="font-weight: bold; text-decoration: none;">A29</ins>">A29</<ins style="font-weight: bold; text-decoration: none;">div</ins>><div class="annotext">WHAT NATORP PROCLAIMED ABOUT PLATO, KANT, AND PESTALOZZI, ORTEGA RECOGNIZED IN FlCHTE, RENAN, AND NIETZSCHE (p. 52). The last three authors were the ones Ortega most frequently referred to in his early writings and his letters of the time. See "Cartas inéditas a Navarro Ledesma," <i>Cuadernos</i>, November 1961, pp. 3-18; "'El sobre hombre," 1908, <i>Obras</i> I pp. 91-5; "La teología de Renan," 1910, and "Renan," 1909, <i>Obras</i> I, pp. 133-6, 443-467; and in "Asamblea para el progreso de las ciencias," 1908, <i>Obras</i> I, p. 108, the lament that nowhere in Spain were the works of Fichte available. Natorp made only scattered references to these men, although their work could be viewed as civic pedagogy.</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><hr></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A30">A30</div><div class="annotext">AMERICAN EDUCATIONAL THEORISTS HAVE FORGOTTEN NATORP (p. 52). In 1900, a short review by Arthur Allin of the first edition of Natorp's <i>Sozialpädagogik</i> appeared in the <i>Educational Review</i>, Vol. 19, March 1900, pp. 290-295. A more substantial essay, "Paul Natorp's Social Pedagogy," by M. W. Meyerhardt was published in <i>The Pedagogical Seminary</i>, Vol. 23, March 1916, pp. 51-62. One of the few other significant pieces on Natorp published in the United States is the short, lucid article by Horace L. Friess, "Paul Natorp," in the <i>Encyclopedia of the Social Sciences</i>, Vol. 11, p. 283. Another excellent review of Natorp' s accomplishments is the translation of an article, "Paul Natorp," by Mariano Campo in <i>The Encyclopedia of Philosophy</i>, Vol. 5, pp. 445-8.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A30">A30</div><div class="annotext">AMERICAN EDUCATIONAL THEORISTS HAVE FORGOTTEN NATORP (p. 52). In 1900, a short review by Arthur Allin of the first edition of Natorp's <i>Sozialpädagogik</i> appeared in the <i>Educational Review</i>, Vol. 19, March 1900, pp. 290-295. A more substantial essay, "Paul Natorp's Social Pedagogy," by M. W. Meyerhardt was published in <i>The Pedagogical Seminary</i>, Vol. 23, March 1916, pp. 51-62. One of the few other significant pieces on Natorp published in the United States is the short, lucid article by Horace L. Friess, "Paul Natorp," in the <i>Encyclopedia of the Social Sciences</i>, Vol. 11, p. 283. Another excellent review of Natorp' s accomplishments is the translation of an article, "Paul Natorp," by Mariano Campo in <i>The Encyclopedia of Philosophy</i>, Vol. 5, pp. 445-8.</div></div></td></tr>
</table>Robbie