{"id":22913,"date":"2024-12-16T09:45:49","date_gmt":"2024-12-16T08:45:49","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=22913"},"modified":"2024-12-16T09:46:24","modified_gmt":"2024-12-16T08:46:24","slug":"una-primera-leccion-de-filosofia-a-first-lesson-in-philosophy-1926-by-eugeni-dors","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/en\/una-primera-leccion-de-filosofia-a-first-lesson-in-philosophy-1926-by-eugeni-dors\/","title":{"rendered":"Una primera lecci\u00f3n de filosof\u00eda (A First Lesson in Philosophy) (1926) by Eugeni d’Ors"},"content":{"rendered":"

Forgotten Little Books of Philosophy (2)<\/strong><\/p><\/blockquote>\n

Una primera lecci\u00f3n de filosof\u00eda<\/em> (A First Lesson in Philosophy)<\/em> (1926) by Eugeni d’Ors<\/h1>\n
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Eugenio d’Ors by Ramon Casas (MNAC). \/ Wikimedia<\/figcaption><\/figure>\n

License Creative Commons <\/a><\/p>\n

\"\"<\/p>\n

 <\/p>\n

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

 <\/p>\n

The first point to address when examining this diminutive volume by Eugeni d\u2019Ors\u2014referred to by its author as a “notebook” in the introduction\u2014is the nature of its creator. Before delving into the philosophical content, it is essential to understand the authorial identity behind this brief text. Secondly, having clarified the type of thinker d\u2019Ors was (a matter far from trivial), we must consider his penchant for synthesis and miniaturisation<\/strong>, without which Una primera lecci\u00f3n de filosof\u00eda <\/em>cannot be fully appreciated.<\/p>\n

First and foremost, this Eugenio d\u2019Ors<\/em><\/strong><\/a><\/span> named on the cover is not X\u00e8nius<\/em><\/strong>. Indeed, one could argue that d\u2019Ors had symbolically declared X\u00e8nius dead, as evidenced by the list of works he provides on the first page. None of the glossaries or novels from his Catalan period before 1920 are included; they have been excised. The catalogue begins with the lectures delivered in 1914 at the Residencia de Estudiantes<\/strong> and concludes by announcing Juliano el Ap\u00f3stata<\/em>, likely a book version of his 1924 essay La resurrecci\u00f3n de Juliano el Ap\u00f3stata<\/em>, published in Revista de Occidente<\/em>, issue number 16. This omission reflects a closing of circles. In 1914, d\u2019Ors had sought to install his Glossary<\/em> in the Ortega y Gasset-led journal Espa\u00f1a<\/em> but failed due to financial disagreements. That same year, he attempted to resign from his Catalan positions, but his resignation was declined by Prat de la Riba<\/strong>.<\/p>\n

By 1926, however, d\u2019Ors had re-established himself in Castilian intellectual circles<\/strong>, though he would depart for Paris within a year. This tension with Barcelona surfaces in the preface to A First Lesson in Philosophy<\/em><\/strong>, where he notes: \u201cLa lecci\u00f3n cuyo texto va a leerse ha sido, efectivamente, dada por su autor, como introducci\u00f3n a un Curso sistem\u00e1tico de Filosof\u00eda, profesado dos veces, una en el Seminario de Filosof\u00eda de Barcelona, que aquet (sic<\/em>) dirigi\u00f3 entre los a\u00f1os 1917 y 1921 (fecha en que esta instituci\u00f3n universitaria se vio deshecha por la reacci\u00f3n pol\u00edtica a la saz\u00f3n imperante en Catalu\u00f1a) y luego en la Universidad de C\u00f3rdoba (Rep\u00fablica Argentina), por invitaci\u00f3n de sus autoridades acad\u00e9micas\u201d1<\/sup>.\u00a0 Here, d\u2019Ors seeks to affirm the construction of his philosophical system<\/strong>, detailed schematically in the notebook’s final pages, while also documenting the fragments and isolated lectures published in Catalonia and Argentina before 1926.<\/p>\n

But who is speaking? As V\u00edctor P\u00e9rez i Flores<\/strong> noted in his edition of Els fen\u00f2mens de l\u2019atenci\u00f3<\/em>\u2014a 1909 philosophical psychology course delivered at the Estudis Universitaris Catalans <\/em>by d\u2019Ors\u2014the author explicitly sought to differentiate the style and methods employed (p. 22). It is not merely that X\u00e8nius ceased to exist around 1920; rather, the d\u2019Ors of the Barcelona courses is fundamentally the same as the systematic philosopher evident in his later works, which began to take shape in the notebooks of this period. The d\u2019Ors who speaks to us in 1926 is also distinct from “Un ingenio de esta Corte” (A Wit of This Court), the persona he used to sign his essays during those years.<\/p>\n

D\u2019Ors\u2019 thinking resonates with Ortega y Gasset\u2019s The Modern Theme <\/em>(1923). Like Ortega, d\u2019Ors emphasises the dialogical nature of thought, which culminates in his later work, El Secreto de la Filosofia<\/em> (1947):<\/p>\n

\u201cPronto sabremos que la fuente filos\u00f3fica por excelencia es el di\u00e1logo; que no hay pensamiento sin di\u00e1logo \u00edntimo; que Di\u00e1logo y Dial\u00e9ctica<\/strong>, ya emparentados estrechamente por la etimolog\u00eda, se enlazan, m\u00e1s estrechamente a\u00fan, para la reflexi\u00f3n profunda. (\u2026) Si\u00a0 nosotros, con nuestras reuniones, logr\u00e1semos alcanzar aquel \u00e9xito que nuestro deseo ambiciona; si nuevos aspectos de la verdad se abrieran a nosotros, y pudi\u00e9semos l\u00facidamente penetrar en el fondo de los problemas, y fu\u00e9semos lo bastantemente dichosos para arrancar de all\u00ed soluciones suficientes; si estas soluciones se enlazaran unas con otras, hasta formar un conjunto bien trabado, que ofreciera, en su orden y armon\u00eda, alguna garant\u00eda de solidez, esto ser\u00eda se\u00f1al de que, a trav\u00e9s del grato desfile de nuestras veladas amistosas y estudiosas, algo de orden superior hab\u00eda venido a habitar entre nosotros y a manifestarse entre nosotros\u201d (p\u00e1gs. 9 y 10)2<\/sup>.<\/p>\n

D\u2019Ors\u2019 objective was twofold: to overcome the “pessimistic” theories of scepticism and positivism<\/strong>. For d\u2019Ors, the act of dialogue enables thought, and shared thought paves the way for a reliable system. This dialogical process surpasses idealism and empiricism, echoing Ortega’s multiperspectivism, though expressed in entirely different terminology and with a distinctly rationalist objective: \u201cAlgo, en verdad, distinto de mi mente<\/em>, y tambi\u00e9n de la mente de cada una de las personas de mi auditorio<\/em>, y aun de la suma <\/em>de todas nuestras mentes juntas. M\u00e1s bien, multiplicaci\u00f3n <\/em>de ellas, activa, superadora s\u00edntesis <\/em>de ellas; mente colectiva; que, en este caso, \u00fanicamente en este caso, merecer\u00e1 el nombre de Esp\u00edritu\u201d3<\/sup> (p. 10).<\/p>\n

This performative philosophy, directly addressing a specific audience, recalls the traditions of Socrates and Goethe<\/strong>. Socrates is cited because he expressed himself through spontaneous dialogues (D\u2019Ors must have intuitively sensed that Plato\u2019s dialogues were but a shadow of what should have been achieved through dialogue in Athens, both before and after the founding of the Academy); Goethe is mentioned because he reached his philosophical peak in conversations with Eckermann. The Phenomenology of Spirit<\/em>, another “sterile monologue,” was also considered by d\u2019Ors a “failure,” as it precisely obstructed the creation of a “higher order” or System (p. 49).<\/p>\n

D\u2019Ors had an enduring affection for small books, compact forms, and the art of synthesis. His Gn\u00f3mica<\/em> (1941) exemplifies this affinity with its collection of aphorisms and pearls of wisdom. His penchant reached its zenith in 1938 with The History of the World in 500 Words<\/em>, a Swiss-published work born of a wager. Una primera lecci\u00f3n de filosof\u00eda<\/em>, a mere 50 pages of modest dimensions, belongs to the Cuadernos de Ciencia y Cultura (Science and Culture Notebooks)<\/em> series by La Lectura<\/em>. The series was quite diverse: the second volume published in it was Gordos y flacos. Estado actual del problema de la patolog\u00eda del peso humano<\/em> by Gregorio Mara\u00f1\u00f3n. D’Ors’ volume was the third title, a book that set out to restore the great metaphysical systems of the 17th century in just 50 pages, each no more than the size of a small hand.<\/p>\n

___\u00a0<\/strong><\/p>\n

1<\/sup> The lecture presented here was delivered as an introduction to a systematic course on Philosophy, which I taught twice\u2014first at the Philosophy Seminar of Barcelona, an institution I directed from 1917 to 1921 (when it was dismantled by the prevailing political reaction in Catalonia), and later at the University of C\u00f3rdoba (Argentina) at the invitation of its academic authorities.<\/p>\n

2<\/sup> Soon we shall know that the quintessential source of philosophy is dialogue; that there is no thought without intimate dialogue; that Dialogue and Dialectics, already closely related etymologically, are even more intimately linked in profound reflection\u2026 If we, through our gatherings, were to achieve the success we desire\u2014if new aspects of truth were revealed to us, allowing us to lucidly probe the depths of problems and uncover sufficient solutions, linking them into a coherent and harmonious whole\u2014then we would know that something of a higher order had come to dwell and manifest itself among us (pp. 9-10).<\/p>\n

3<\/sup> Something distinct from my mind, and from the minds of my audience members, and even from the sum of all our minds combined. Rather, a multiplication of them\u2014an active, transcendent synthesis; a collective mind which, in this case, alone merits the name of Spirit.<\/p>\n

\n

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

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

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