{"id":23189,"date":"2025-01-09T09:30:01","date_gmt":"2025-01-09T08:30:01","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=23189"},"modified":"2025-01-09T09:36:21","modified_gmt":"2025-01-09T08:36:21","slug":"introduccion-a-ortega-de-paulino-garagorri","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/ca\/introduccion-a-ortega-de-paulino-garagorri\/","title":{"rendered":"Introducci\u00f3n a Ortega, de Paulino Garagorri"},"content":{"rendered":"

Petits llibres oblidats de filosofia, 3<\/strong><\/p><\/blockquote>\n

Introducci\u00f3n a Ortega<\/em>, de Paulino Garagorri<\/h1>\n
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Introducci\u00f3n a Ortega, de Paulino va publicar-se el 1970. \/ Destino ediciones<\/figcaption><\/figure>\n

Llic\u00e8ncia Creative Commons<\/a><\/p>\n

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 <\/p>\n

Andreu Navarra<\/strong><\/a><\/p>\n

 <\/p>\n

Paulino Garagorri<\/strong> se sentia deixeble d’Ortega i Gasset<\/strong> fins al punt que va intentar fer un \u201cPierre Menard\u201d amb les obres del seu mestre i, nom\u00e9s tres anys despr\u00e9s de la seva mort, no desaprofitava l’ocasi\u00f3 per oferir a l’Aula de Cultura de la Universitat de Madrid un curset dens i for\u00e7a complet sobre les idees fonamentals de l\u2019autor d\u2019Espa\u00f1a invertebrada<\/em>. La primera versi\u00f3 d’aquest text es va publicar el 1958 amb el t\u00edtol Ortega, una reforma de la filosofia<\/em>; un fervor ortegui\u00e0 pel qual li va tocar competir amb el de Juli\u00e1n Mar\u00edas<\/strong>, que ja feia temps que ordenava els materials in\u00e8dits d’Ortega i escrivia sobre ell. Per a Marias la Ra\u00f3 Vital orteguiana era tamb\u00e9 paraula definitiva, per\u00f2 va conservar certa personalitat estil\u00edstica; el cas de Garagorri, en canvi, \u00e9s impressionant: podr\u00edem dir que va voler ser Ortega, la seva pr\u00f2pia veu, i utilitzar el seu propi cos i la seva ploma com a m\u00e8diums perqu\u00e8 segu\u00eds parlant el Fundador a trav\u00e9s dels seus modismes, adjectius i exemples.<\/p>\n

Efectivament, podem recon\u00e8ixer l’idiolecte ortegui\u00e0 en aquest cicle de confer\u00e8ncies que despr\u00e9s, el 1970, juntament amb dos textos menors m\u00e9s, va constituir Introducci\u00f3n a Ortega<\/em> (Alianza<\/em>). Tanmateix, amb qui realment va competir en did\u00e0ctica sobre Ortega va ser amb Ferrater Mora<\/strong>, que va donar a la impremta Ortega y Gasset: an outline of his philosophy,<\/em> el 1956, i despr\u00e9s la seva traducci\u00f3 espanyola: Ortega y Gasset. Etapas de una filosofia<\/em> (Barcelona, \u200b\u200bSeix Barral, 1958).<\/p>\n

Garagorri i Ferrater, amb objectius id\u00e8ntics, van escriure llibres totalment diferents. Diguem que Ferrater va dibuixar una l\u00ednia recta i, per contra, Garagorri una s\u00e8rie d’evolucions en espiral. Si hom vol aprendre com es va anar produint l’evoluci\u00f3 del pensament ortegui\u00e0, amb un c\u00f2mode, pedag\u00f2gic i cl\u00e0ssic esquema tripartit, ha de rec\u00f3rrer al quadern de Ferrater; si, per contra, hom vol veure alg\u00fa filosofar com ho feia Ortega, \u00e9s a dir, capbussar-se en l’apogeu o cl\u00edmax te\u00f2ric del seu sistema, el millor \u00e9s que s’endinsi a les maniobres i par\u00e0boles de Garagorri. El text de Ferrater \u00e9s m\u00e9s lineal. El de Garagorri, que va col\u00b7laborar en unes primeres Obras Completas<\/em> d’Ortega amb vocaci\u00f3 real que fossin realment completes i va exercir de secretari de Revista de Occidente<\/em> a la seva segona \u00e8poca, es fixa fonamentalment en dos dels llibres m\u00e9s grans del seu mestre: El tema de nuestro tiempo<\/em> (1923) i Ideas y creencias<\/em> (1940), amb mencions a En torno a Galileo<\/em> (1933), tot i que l’estructura en espiral i l’aire general del curs, \u00e9s a dir, el format, s’emparenta m\u00e9s amb el monumental \u00bfQu\u00e8 \u00e9s la Filosofia? <\/em>(1929).<\/p>\n

Hi ha una s\u00e8rie d’idees sobre Ortega que Paulino Garagorri t\u00e9 especial inter\u00e8s en remarcar i que repeteix sovint des del principi del seu llibre: \u201cLes innovacions filos\u00f2fiques solen consistir a trobar noves solucions als problemes plantejats, per\u00f2 quan el que \u00e9s nou no \u00e9s una soluci\u00f3 m\u00e9s sin\u00f3 un plantejament que despla\u00e7a els termes del problema i el remet a un altre horitz\u00f3, ens trobem davant d’una reforma de la disciplina: \u00e9s el cas d’Ortega<\/em>\u201d (p\u00e0g. 11). Mar\u00edas anava molt m\u00e9s lluny, i la seva Hist\u00f2ria de la filosofia culminava amb la filosofia d’Ortega y Gasset<\/em> com a superaci\u00f3 de tot aix\u00f2 i anunci d’una nova \u00e8poca.<\/p>\n

Garagorri hi estava d’acord: Ortega va ser el pensador en espanyol m\u00e9s gran de tots els temps, amb una projecci\u00f3 internacional in\u00e8dita, perqu\u00e8 havia aconseguit superar el divorci entre Ra\u00f3 i vida humana<\/strong>, una separaci\u00f3 dram\u00e0tica que havia creuat el pensament europeu des del poema de Parm\u00e8nides .<\/p>\n

Aquesta nova \u00e8poca havia d’encarnar-se en una \u201cFacultat de Cultura\u201d que senyorej\u00e9s sobre tots els estudis t\u00e8cnics i human\u00edstics, disseny ortegui\u00e0 esbossat a Misi\u00f3n de la Universidad<\/em> (1930), que Garagorri va voler identificar amb l’Aula de Cultura en qu\u00e8 ell mateix estava parlant . Aquest tipus d’al\u00b7locucions performatives eren molt habituals a Ortega, i de fet quan se’l volia caricaturitzar s\u2019hi recorria, tot fent-lo parlar del teatre en un teatre, o del concepte d’aula en una aula. El deixeble, a m\u00e9s, va entendre molt b\u00e9 la interconnexi\u00f3 entre les \u201ccreences\u201d i les \u201cidees\u201d, conceptes a qu\u00e8 dedica la part final del curset: \u201cLa filosofia va sorgir en l’\u00e0nim d’alguns homes quan es van sentir en desviament respecte a les creences llavors vigents, i van tenir l’aud\u00e0cia incomparable d’atrevir-se a substituir-les per unes altres de noves<\/em>\u201d (p\u00e0g. 23). El passat \u00e9s gaireb\u00e9 imperceptible, perqu\u00e8 modela les nostres accions en forma de creences adoptades que formen un trespol: sobre aquest trespol cal integrar les noves idees, ancorades a la hist\u00f2ria per\u00f2 dotades de perspectives novament din\u00e0miques.<\/p>\n

L’home est\u00e0 fet d’hist\u00f2ria, dels intents passats per sobreviure: \u201cSi la natura ens fos hostil, l’home hauria mort com a esp\u00e8cie; si ens fos ben ben\u00e8fica, viurem abandonats plenament a la seva assist\u00e8ncia<\/em>\u201d (p\u00e0g.27). La \u00abnaturalesa\u00bb \u00e9s un concepte eg\u00f2tic, tenyit de conceptuaci\u00f3 humana: no existeix fora de la nostra vida. La ra\u00f3 no \u00e9s una cosa aliena a all\u00f2 hist\u00f2ric. No hi ha \u201ccoses\u201d en si, sin\u00f3 nom\u00e9s \u201cimport\u00e0ncies\u201d, \u00e9s a dir, assumptes humans, interpretacions que cal fixar i reexaminar, perqu\u00e8 fora de l’\u00e9sser hum\u00e0 no hi ha conceptes ni ra\u00f3 possible: a les nostres vides no hi ha res constant i, ni molt menys, etern.<\/p>\n

Conclusions: \u201cLa tesi de l’innatisme d’uns principis absolutament veritables \u00e9s en el rigor de la nostra perspectiva una pretensi\u00f3 tan gratu\u00efta com la m\u00e0gia primitiva que la filosofia emergent va despla\u00e7ar<\/em>\u201d (p\u00e0g. 63); o: \u201cLa realitat no \u00e9s la naturalesa, ni \u00e9s la consci\u00e8ncia, ens diu [Ortega], sin\u00f3 que \u00e9s la meva vida, la vida de cadasc\u00fa, la vida humana<\/em>\u201d (p\u00e0g. 63). La noci\u00f3 de ser \u00e9s una imposici\u00f3 dogm\u00e0tica: \u201cLa pregunta per l’\u00e9sser nom\u00e9s t\u00e9 sentit si donem per suposat que n’hi ha, \u00e9s a dir, si estem a la creen\u00e7a en l’\u00e9sser<\/em>\u201d (p\u00e0g.93). Aix\u00ed \u00e9s com Paulino Garagorri, parafrasejant i invocant Ortega, remata la Metaf\u00edsica occidental per plantejar un terreny de joc totalment diferent, amb la ra\u00f3 vital com a eix de tot estudi seri\u00f3s del que \u00e9s l’\u00e9sser hum\u00e0.<\/p>\n

Introducci\u00f3n a Ortega<\/em> (1970) \u00e9s segurament el menys petit i menys oblidat dels llibres de filosofia que examinem en aquesta s\u00e8rie d’articles, per\u00f2 com a glossa general al sistema ortegui\u00e0 val la pena reivindicar-ho com a exercici radical d’esfor\u00e7 filos\u00f2fic en un temps no gaire propici per a les especulacions liberals.<\/p>\n

\n

Font:\u00a0educational EVIDENCE<\/strong><\/p>\n

Drets:\u00a0Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

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