José Ortega y Gasset's Philosophy: Perspectivism & Ratio-Vitalism

José Ortega y Gasset: Perspectivism (1910-1923)

This period, from 1910 to 1923, marks Ortega y Gasset's critique of realism and idealism. During this time, he published significant works such as Meditations on Don Quixote, El Espectador, and Invertebrate Spain.

Perspectivism is not an accidental doctrine; it develops into a foundational theory of knowledge, open to both idealism and realism. Against idealism, Ortega asserts that the subject is not the sole axis around which reality revolves. Against realism, he argues that the subject is not merely a piece of reality or an abstract entity, but a concrete reality that lives "here and now."

Terms like "outlook," "viewpoints," and "look" are intrinsically linked to our position in space and perception. Our perspective imposes a specific point of view. Each perspective presents an aspect of reality to us.

Ortega considers perspectivism to be the general condition of human knowledge. It depends on the aspects that individuals experience and integrate. Every person is called, according to Ortega, to contribute their authentic, not merely individual, perspective.

While Ortega acknowledges the concept of a unique scientific knowledge, he emphasizes that the fundamental property of human truth is the historical perspective of a civilization on the world.

Ratio-Vitalism: Reason Rooted in Life (1923-1955)

This marks the second period of Ortega's philosophical life, characterized by knowledge rooted in life. Principal works from this era include The Theme of Our Time and The Revolt of the Masses.

Ratio-vitalism is a theory of knowledge that starts from life itself. Ortega defended himself against those who considered his thinking merely vitalism, emphasizing his desire to be a rationalist.

Ratio-vitalism represents a middle ground, advocating for a close union between reason and life. The interplay of reason and life is the fundamental reality within which other realities exist. Ortega's thought emphasizes not the external world and its objective coincidence, but life itself.

What one must do is define the meaning of life. There should be no opposition between reason and life. Ortega is not against reason itself, but against a rationalism that opposes or neglects the vital dimension of human experience.

This leads man to understand his famous dictum: "I am myself and my circumstance." Let's explain this:

• I and my 'self': For Ortega, life is lived individually. Man tends towards his 'self.' An authentic person must be true to their 'self' and preserve their intimate life.
• And my circumstance: My life is not just me alone, but the entire reality that surrounds me.