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By Carlos Alberto Sánchez

Offers the 1st accomplished survey of Mexican existentialism to seem in English.

This booklet examines the emergence of existentialism in Mexico within the Nineteen Forties and the search for a real Mexican philosophy that it. It specializes in the pivotal moments and key figures of the Hyperion crew, together with Emilio Uranga, Luis Villoro, Leopoldo Zea, and Jorge Portilla, who explored questions of interpretation, marginality, id, and the function of philosophy. Carlos Alberto Sánchez was once the 1st to introduce and emphasize the philosophical importance of the Hyperion workforce to readers of English in The Suspension of Seriousness, and within the current quantity he examines its legacy and relevancy for the twenty-first century. Sánchez argues that there are classes to be discovered from Hyperion’s undertaking not just for Latino/a existence within the usa but additionally for the lives of these at the fringes of up to date, postmodern or postcolonial, monetary, political, and cultural energy.

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Extra info for Contingency and commitment : Mexican existentialism and the place of philosophy

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In this way, his reading of Nausea occasions a critique of unbridled, absolute freedom without boundaries. Of course, we do not get this critique directly from the text of the lecture, but it can be read therein as a hesitation to confront Sartre’s atheism and the existential observation that in the modern world nothing is stable and, lamentably, nothing is sacred. Portilla’s “Nostalgia for God” An important, and rare, work on the period under discussion, Oswaldo Díaz Ruanova’s Los existencialistas mexicanos (The Mexican existentialists) (1982) paints a portrait of Portilla as a complicated and conflicted thinker, one who “was victimized by a terrible internal tension” (Ruanova 1982, 161) and longed for security and stability, responsibility and accountability, in a meaningless world.

That the text actively flees interpretation just exacerbates the problem—the violence becomes unruly, and we begin to read into, to import our meanings into its sentences, obsessing over the familiar symbols until they make sense and something is said (oftentimes by the reader herself). Maurice Blanchot’s fictionalized account of such an interrogation is a helpful, although dramatic, illustration. In his “Thomas the Obscure” (1998), Blanchot accomplishes two things: first, the text explicitly challenges the reader to the violent confrontations of reading by being purposely impenetrable, and second, it reveals a reader within the text facing 43 44 CONTINGENCY AND COMMITMENT the same struggle.

Tosses us into the stubborn inquisition of that which deceives us: philosophy” (1949, 238). ” Those who flee from this sentence need not worry about truth; those who face it, who challenge it, are philosophers. “The philosopher,” continues Villoro, “is the man who stubbornly maintains himself solely in the interrogation, in the always searching and never finding” (238). Thus, Gaos characterizes philosophy as soberbia, or “arrogance,” that “vital urge that manifests itself . . as mere desire for intellectual superiority” (Valero 2012, 14).

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