Te. doc.--literatura española--Facultad de filología de la U.N.E.D., 1995. / Bibliogr. p. 279-297.

The Matagalpa Formation, the oldest unit exposed (Oligocene? - Early Miocene?), consists of over 300 meters of hydrothermally altered mafic flows and some interbedded sedimentary rocks. Up to 1400 meters of siliceous volcanic and sedimentary rocks (Mid-Miocene-Pliocene?), correlative with the Padre Miguel Group in Guatemala, nonconformably overlie the Matagalpa Formation. The lower 1000 meters of this group consists mainly of rhyolitic to andesitic ignimbrites that were probably erupted from a vertically zoned magma. Faulting accompanied the extrusion of these ignimbrites. These are overlain by up to 400 meters of airfall tuffs, fluvial, lacustrine, and laharic deposits, and a series of structurally-controlled rhyolitic domes. The uppermost unit consists of several thin ignimbrites. Most of the faulting occurred after the deposition of the Padre Miguel Group, probably from Middle Pliocene to Early Pleistocene times. Normal faults trend N50-80°W, N10-25°E, N35°E, and N70°E. They are probably surficial features caused by left-lateral shear in the basement related to movement between the Caribbean and Americas plates. Minor northwest-trending folds formed contemporaneous with and perhaps prior to faulting. Olivine basalt was extruded from structurally-controlled vents after most of the faulting had ceased. Cut terraces and pediments formed adjacent to the ancestral Rio del Hombre, Subsequent downcutting may have been the result of regional uplift, stream capture along the Rio Choluteca, or both. / text

My dissertation focuses on the life-writing produced by three authors from the first half of the XX century in Spain. These autobiographical texts were written by women who were part of the cultural and political scene of pre-civil war Madrid, and who lived in exile, mainly in Latin America countries - Cuba, Mexico, and Argentina. Each of these authors start the reconstruction of the past in three distinct ideological projects: philosophic in the case of María Zambrano (1904-1991); leftist political thought in the case of María Teresa León (1903-1988); and feminist in the case of Concha Méndez (1998-1986). An interdisciplinary theoretical framework forms the basis for my analysis of these texts. This includes the ideas of Sidonie Smith, Sylvia Molloy, and Beatriz Sarlo, and premises of Mikhail Bakhtin, specifically the relationship between the author and the characters in artistic production, and the representation of space and time, as understood under the concept of chronotope. Reading these autobiographies under those theoretical principles allows me to elaborate some ideas about what was it like to be a woman, writer, and intellectual in the same historical and political time period. At the same time, it promotes a discussion about the appropriation strategies and the resistance possibilities against the hegemonic discourses of the era, mainly those related to literary creation as well as gender representation.

The central argument of this thesis is that, contrary to what is generally believed, Critical Theory (CT) – as understood by the Frankfurt School (FS) – does exist and is developed in Spain influenced by and parallel to the Frankfurt School’s own research during the second half of the twentieth century. Hence, the aim of this research is to provide evidence of the existence in Spain of thought developed in line with Frankfurtian CT. To this end, we shall explore the thought developed by three leading Spanish thinkers: José Luis López Aranguren, María Zambrano Alarcón, and Jesús Aguirre y Ortiz de Zárate. This will be done from the perspective of two pivotal currents of thought arising from Germany: neo- Marxism and Heideggerian thought. By doing so, not only will this research draw attention to the much overlooked issue of CT in Spain, but it will also help to re-contextualize Spanish thought of the second half of the twentieth century in the broader sociological and philosophical discussions which were taking place in post-war Europe and the United States. To this end, the thesis has been structured in two parts. The aim of the first part is to provide an introduction as well as a methodological and historical contextualization which will establish the framework for the rest of the thesis. In the second part, I will carry out an interdisciplinary comparative study analysing which aspects of the thought of these Spanish thinkers converge with the thought of the FS, and which differ from them. Attention will also be paid to the socio-political atmosphere they are immersed in, so as to find out how it contributes to shape their thought.

The poet, dramatist, and scriptwriter Concha Méndez (1898-1986), like many of the women of the Spanish Generation of 27, has been forgotten by the scholars that have been working in this generation. Few articles analyze the work done by Concha Méndez, but there are still some of Méndez’s texts that are unknown and so many questions about her work that we already know. As far as we know Méndez was influenced by her generation’s colleagues, such as the poets Alberti and Lorca. We don’t know anything about the influence from her women colleagues. Concha Méndez was not only supported by her family, but she was condemned and rejected for being a woman who did not follow the social rules in those times in Spain. But she decided to be a poet and an independent woman. In order to pursue that, she had to suffer exile many times during her life. In her first exile Méndez met Maruja Mallo, a painter who was always breaking the socials rules and fighting for the liberation of women. Together they enjoyed an intellectual life and they contributed to enrich it and to destroy the image of woman as an obedient and submissive mother and wife. After that experience, she traveled to Argentina. She was in her second exile when she met Consuelo Berges, a writer. Berges offered her friendship to Méndez and also her influence in intellectual circles. Later, when Méndez had to suffer political exile after the Spanish Civil War, she reinforced her friendship with María Zambrano, a philosopher who also lived in exile and who was always there to advise her about her works and support her from the pain of many personal incidents. All these friendships are traces in her work. My thesis is going to study all these traces in order to better know Méndez’s works and also to expand the study of the women in the Generation of 27, which has been studied from a man’s perspective very well but still lacks study from a woman’s point of view.

Made available in DSpace on 2015-03-03T11:52:21Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-04-25Bitstream added on 2015-03-03T12:07:28Z : No. of bitstreams: 1 000810279.pdf: 358269 bytes, checksum: 3d7519aee4c9078e8519b30a77b9c384 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A obra La tumba de Antígona (2012), da filósofa espanhola María Zambrano, se constrói por intermédio da razão poética – termo que nomeia o centro do pensamento zambraniano. Tratase de uma das poucas obras literárias da autora, reconhecida por sua produção ensaística de natureza filosófica. Através da ressignificação do mito da Antígona, de Sófocles, a pensadora outorga um novo destino à heroína, segundo a sua concepção do trágico, concedendo a possibilidade para que haja a anagnórisis da personagem antes de sua morte, reconhecimento esse que, da perspectiva zambraniana, fora relegado por Sófocles. Antígona é concebida recorrendo à razão poética, a qual se vale das esferas da poesia e do conhecimento, que é, em si, libertadora e criadora do real. O objetivo desta dissertação se centra, portanto, no intento de averiguar a forma como a pensadora malaguenha converge essas duas instâncias, separadas desde Platão, explorando, além do cisma platônico, a remitologização e a linguagem poética. Ademais de esquadrinhar a construção da heroína, que retrata tanto a esfera individual (dimensão ética), quanto a coletiva (dimensão política), realizaremos uma investigação no plano histórico concernente à origem da Antígona zambraniana, o que garante um forte sentido autobiográfico ao texto. Será analisado, portanto, a maneira pela qual se erige a Antígona de Zambrano que é, essencialmente, a personificação do método zambraniano da razão poética em sua completude / La obra La tumba de Antígona (2012) de la filósofa española María Zambrano se construye por medio de la razón poética –término que determina la centralidad del pensamiento zambraniano. Se trata de una de las raras obras literarias de la autora, reconocida por su producción ensayística filosófica. A través de la resignificación del mito de Antígona, de Sófocles, la pensadora otorga un nuevo destino a la heroína, conforme su concepto de lo trágico, concedéndole la posibilidad de una anagnórisis antes de su muerte, reconocimiento, según la autora, relegado por Sófocles. Antígona se concibe recurriendo a la razón poética, la cual se vale de las sendas de la poesía y del conocimiento, siendo al mismo tiempo, libertadora y creadora de lo real. El objetivo de esta disertación es pues, intentar averiguar el cómo la pensadora malagueña aúna las dos esferas separadas desde Platón, explotando, además del cisma platónico, la remitologización y el lenguaje poético. Además de escudriñar la construcción de la heroína, que representa tanto el ámbito individual (dimensión ética), como el colectivo (dimensión política), haremos una investigación desde el plano histórico, que concierne el origen de la Antígona zambraniana, lo que le otorga un fuerte sentido autobiográfico al texto. Analizaremos, por lo tanto, la manera como se erige la Antígona de Zambrano que es, esencialmente, la personificación del método zambraniano de la razón poética en su totalidad

The central argument of this thesis is that, contrary to what is generally believed, Critical Theory (CT) – as understood by the Frankfurt School (FS) – did exist and was developed in Spain influenced by and parallel to the FS’s own research during the second half of the twentieth century. Thus, the aim of this research is to provide evidence of and explore the CT developed by three leading Spanish thinkers: José Luis López Aranguren, Jesús Aguirre, and María Zambrano. This will be done from the perspective of two pivotal currents of thought emerging from Germany: neo-Marxism and Heideggerian thought. To this end, I will carry out an interdisciplinary comparative study analysing what aspects of the thought of these Spanish thinkers converge with the thought of the FS, and which differ from them. Attention will also be paid to the socio-political atmosphere they were immersed in, so as to find out how it may have contributed to shape their thought. This research is firmly rooted in the context and methodology of the history of ideas. Consequently, biography and intentionality play key role in the reconstruction and analysis of these three authors’s thought. As a result of this methodological choice, the thesis has been divided into two parts which are quite distinct in focus and style. The first part, more theoretical and historical in nature, comprises two chapters. Chapter One provides a brief introduction to the main argument of the thesis as well as to the authors that it focuses on. It also introduces the reader to what CT is and in the context of the FS. In addition, this chapter provides some background into the history of ideas and discusses in depth the methodology adopted throughout the thesis as well as the theory which supports it. Chapter Two constitutes a short introduction to twentieth-century Spain. It provides some initial background on Aranguren, Zambrano, and Aguirre and their political positions. It also provides a contextualization of the socio-historical period that they lived in. The second part of the thesis comprises a total of four chapters: a chapter for each individual author and the conclusion. This second part is more critical and focuses more closely on each one of the three authors which are the object of this thesis, so that their work and development can be studied acknowledging the singularity of their approach. It is for this reason that, the conclusion will underline the cohesiveness of their work and their achievements in relation to each other, as well as highlighting the key concepts explored throughout the thesis. Chapter Three explores Aranguren’s relationship to neo-Marxism and, more specifically, to Marcuse. Moreover, the fact that Aranguren explicitly takes up and develops some of the key topics first identified by the FS, which are central to the critique of instrumental reason, is brought to light, specifically, Aranguren’s criticism of consumerism and his denunciation of the manipulation citizens are subjected to from the mass media and the State. The implications of this critique and Aranguren’s defence of the role of faith and of democratic values are discussed at length. Chapter Four discusses the political nature of Zambrano’s thought. Because of the idiosyncrasies of her expression, the highly symbolic nature of her language, as well as its abstraction and dispersion, the analysis of her work requires a process of reconstruction. This is carried out in the light of Heideggerian thought, which proves to be an influential factor in her development. Finally, the value of poetic reason as a practical alternative to instrumental reason is considered, so that the significance and implications of poetic reason and of her political project can be re-evaluated. Chapter Five focuses on Aguirre, who, despite being a very well-known public figure, has not been the object of any previous scholarly work. This chapter evaluates the role and influence of the different positions that this charismatic intellectual held throughout his life, paying particular attention to his role as the introducer of the FS in Spain. Even more importantly, this chapter specifically aims to clarify his controversial relationship to CT. The sixth and final chapter focuses on pivotal aspects of CT, as argued throughout the these two volumes (the role of biography, fragmentation, exile, art, the subject, psychoanalysis, and spirituality) and it argues that all these elements are present in some form in the work of these three authors. Thus, it examines, by way of conclusion, the aspects of the approaches adopted by Aranguren, Zambrano, and Aguirre which account for their work to be considered CT. Furthermore, I argue that by introducing the elements of spirituality, faith, and the role of choice, transcendentality becomes a key aspect of their alternative to instrumental reason. As a result, not only do they establish the singularity of their approach, but they also by-pass the limitations associated with the FS.

Tese (doutorado)—Universidade de Brasília, Faculdade de Ciências da Saúde, Programa de Pós-Graduação em Bioética, 2017. / Submitted by Raquel Almeida (raquel.df13@gmail.com) on 2018-04-11T16:19:04Z No. of bitstreams: 1 2017_AnaMiriamWuensch.pdf: 1879735 bytes, checksum: f67d7b53a60be4fd4f1030c17711fc4a (MD5) / Approved for entry into archive by Raquel Viana (raquelviana@bce.unb.br) on 2018-04-12T20:20:49Z (GMT) No. of bitstreams: 1 2017_AnaMiriamWuensch.pdf: 1879735 bytes, checksum: f67d7b53a60be4fd4f1030c17711fc4a (MD5) / Made available in DSpace on 2018-04-12T20:20:49Z (GMT). No. of bitstreams: 1 2017_AnaMiriamWuensch.pdf: 1879735 bytes, checksum: f67d7b53a60be4fd4f1030c17711fc4a (MD5) Previous issue date: 2018-04-12 / Esta tese propõe a consideração política e poética do nascimento humano por meio da apresentação da reflexão de duas filósofas contemporâneas, a pensadora alemã Hannah Arendt e a pensadora espanhola María Zambrano, como uma contribuição para um tratamento fenomenológico e existencial do nascimento na bioética. Nem a filosofia, em sua longa e ampla tradição ocidental, nem a bioética, em sua história recente como um novo campo de investigação de ética aplicada aos problemas persistentes e emergentes da vida e da saúde, pensou o nascimento como uma condição mais geral da existência humana. O que se observa nos materiais de referência como dicionários e enciclopédias de bioética é o predomínio de verbetes que incorporam as reflexões filosóficas sobre a morte e o morrer, e a condição mortal dos seres humanos, enquanto os temas do nascimento e do nascer, e a condição natal dos seres humanos é redirecionada para os aportes das ciências da vida e da saúde, reduzindo o fenômeno e o sentido do nascimento às considerações sobre a procriação, fertilidade, parto, relação mãe e bebê, com predominância da dimensão biológica e médica, técnica e deontológica sobre a condição existencial da natalidade. A contribuição de Hannah Arendt para pensar o nascimento contesta a redução da condição humana ao seu “ser para a morte”, e à sua finitude, afirmando a condição humana do “ser para o início”, a sua natalidade, como o começo de um ser no mundo humano, entre os demais. O princípio do começo que acompanha a nossa existência terrestre e mundana condiciona todas as atividades humanas, especialmente a ação. A sua teoria da ação é uma teoria política da liberdade, e da coexistência de seres capazes de começar algo por sua própria iniciativa. A contribuição de María Zambrano para pensar o nascimento também identifica esta relação entre nascer e viver, pela transcendência, no processo de individuação. Suas investigações examinam o fenômeno da humanização de alguém nascido e considera a incompletude do nascimento humano como o princípio do renascer que acompanha a vida. Tornar-se humano significa nascer continuamente de si mesmo, e renascer, exercendo a sua liberdade, na geração de si como pessoa entre pessoas. As contribuições políticas e poéticas para a bioética consistem em dimensionar as questões do início da vida para uma compreensão da vida como um início, considerando as tarefas envolvidas na recepção aos novos seres que nascem no mundo, e as tarefas que cada indivíduo tem que realizar para ser do mundo, incluido um aporte fenomenológico sobre o nascimento e o parto, na interface com as questões de saúde pública. / This academic work advances a political and poetic account on human birth through the reflection of two contemporary women philosophers, the German thinker Hannah Arendt and the Spanish Maria Zambrano, aiming to a contribution for a phenomenological and existential approach to the issue of birth in Bioethics. Neither the large occidental philosophical tradition nor Bioethics, as a recent field of research focusing on persistent and emergent questions of life, have developed a consistent reflection on the question of birth as the more general condition for human existence. The reflection on the issues of death and dying have been prevailing in dictionaries and encyclopedias entries, whereas birth and being born have not received the same attention by the side of practical philosophers and bioethicists. Birth is usually reduced to the empirical phenomena of procreation, fertility, delivery, mother/son relation and the like, in purely biological, medical or technical approaches with little attention, if any, paid to the existential dimensions of human birth. Hannah Arendt’s contribution in thinking birth challenges the reduction of human condition to “being-for-death” and finitude, affirming human condition as “being-for-beginning” and natality. Human birth is not something merely initial but a structure traversing the totality of human actions. Arendt’s theory of action is a political theory of human freedom, concerned with the coexistence of beings able to begin something radically new. Maria Zambrano’s poetic contribution to the issue of birth makes an expressive connection between to be born and transcendence and individuation. The Spanish thinker is concerned with the process of humanization of the newborn and the radical incompleteness of human birth, as a principle of permanent renaissance of life. Becoming human means to be constantly born exercising freedom in the self-generation of the own person among other persons. The political and poetic contribution of the two thinkers for Bioethics consist basically in the possibility of delivering philosophical comprehension of life as a beginning through the study of the beginning of life, pointing to the tasks involved in the reception of new people with a fresh look on the world which is receiving them, making a connection between the empirical concerns on public health and human condition as a radical background, to be taken into account for understanding birth in its existential source and meaning. / La presente tesis propone una consideración política y poética del nacimiento humano a través de la reflexión de dos filósofas contemporáneas, Hannah Arendt y María Zambrano, como una contribución para un tratamiento fenomenológico y existencial del nacimiento en la Bioética. Ni la filosofía, en su larga y amplia tradición occidental, ni la Bioética, en su historia reciente como nuevo campo de investigación de ética aplicada a los problemas persistentes y emergentes de la vida y de la salud, han pensado el nacimiento como una condición más general de la existencia humana. Lo que se observa en los materiales de referencia, como diccionarios y enciclopedias de bioética, es el predominio de las entradas que incorporan las reflexiones filosóficas sobre la muerte y el morir, y la condición mortal de los seres humanos, mientras que los temas del nacimiento y del nacer, la condición natal de los seres humanos, es redireccionada hacia los aportes de las ciencias de la vida y de la salud, reduciendo el fenómeno y el sentido del nacimiento a las consideraciones sobre la procreación, fertilidad, parto, relación madre y bebé, con predominio de la dimensión biológica y médica, técnica y deontológica sobre la condición existencial de la natalidad. La contribución de Hannah Arendt para pensar el nacimiento cuestiona la reducción de la condición humana a su “ser para la muerte” y su finitud, afirmando la condición humana del “ser para el comienzo” y su natalidad, a partir del hecho original del nacimiento físico, como el comienzo de un ser en el mundo humano, entre los demás. El principio del comienzo que nos acompaña en nuestra existencia terrestre y mundana participa de todas las actividades, especialmente de la acción. Su teoría de la acción es una teoría política de la libertad humana, y de la coexistencia de seres capaces de comenzar algo por su propia iniciativa. La contribución de María Zambrano para pensar el nacimiento también identifica esta relación entre nacer y vivir la trascendencia y la individuación. Sus investigaciones examinan el fenómeno de la humanización de los que nacen y considera la incompletud del nacimiento humano como el principio del renacer que acompaña toda la vida. El convertirse en humano significa nacer continuamente de sí mismo, y renacer, ejerciendo su libertad en la generación de sí como persona entre personas. Estas contribuciones políticas y poéticas para la bioética consisten, teóricamente, en dimensionar cuestiones del inicio de la vida para la comprensión de la vida misma como un inicio, considerando las tareas involucradas en la recepción de los nuevos seres que vienen al mundo, y las tareas que cada individuo tiene que realizar para ser de este mundo, incluyendo una consideración sobre el nacimiento y el parto en la interfaz con las cuestiones de salud pública.

Il presente lavoro intende approfondire il tema della nascita nella filosofia di María Zambrano, indagando le diverse possibilità aperte da una tale prospettiva. In contrasto con una pregressa tradizione filosofica che ha accordato un netto privilegio alla morte, la filosofa spagnola sposta infatti l’attenzione sull’evento natale, rimodulando così l’intero suo pensiero all’interno di un orizzonte che riconosce il tratto proprio dell’umano nel suo “essere-natale” piuttosto che nel suo “essere-mortale” In un pensiero, come quello che María Zambrano ci offre, sempre inscindibilmente legato all’esperienza, è a partire dalla sua intensa biografia che si è scelto di approcciare il tema della filosofia della nascita. Il punto di partenza del lavoro che qui viene presentato coincide così con l’istante in cui per la prima volta la filosofa apre gli occhi al mondo, quel reiterato incipit vita nova che scandisce tutto il suo pensiero. All’interno delle vicende che hanno segnato la sua travagliata esistenza, in queste pagine viene dato particolare rilievo alla sua esperienza della maternità, aspetto tralasciato dalla critica e qui considerato come non privo di importanti implicazioni filosofiche. Tornare con il pensiero alla morte, per la maggior parte della sua esistenza tormentata, ha coinciso infatti per María Zambrano con il ripercorrere l’evento della nascita di quel figlio, costringendola a pensare nascita e morte insieme, all’interno di un paradosso dove era impossibile continuare a sostare. Dopo aver delineato i principali aspetti biografici della filosofa, segnati da quegli stati di totale abbandono che sperimenta durante la malattia e il lungo l’esilio, il percorso qui proposto si propone di delineare i principali aspetti teoretici del suo pensiero, approfondimento imprescindibile per addentrarsi adeguatamente nel complesso tema della sua filosofia della nascita. Viene qui messa in luce la presa di distanza della filosofa dal razionalismo occidentale, quella decisa rinuncia all’astrazione che nasce dall’accettazione che il commento sistematico non sia l’unico approccio possibile per avvicinarsi alla filosofia. Riconoscendo nel sentire la radice stessa dell’essere, María Zambrano si allontana infatti dalle astratte categorie della ragione per nutrirsi delle immagini che incontra nel suo cammino di esperienza, attingendo dal linguaggio della mistica e della poesia. Emerge così la possibilità di seguire una logica differente, un vero e proprio cammino di trasformazione che scardina le modalità di pensiero a cui siamo abituati per mostrarci altre possibilità e aprire nuovi orizzonti di senso. Si tratta di un pensiero che, senza mai recidere il legame con la realtà oscura e generativa, si rivela in grado di portare alla luce, sempre e nuovamente, quelle verità che non si lasciano rinchiudere nella gabbia di concetti puramente astratti. Una “ragione poetica” dunque, quella che la filosofa porta alla luce, così come viene solitamente e reiteratamente sottolineato, ma anche una “ragione materna”, in grado di generare un pensiero autenticamente fecondo. L’invito non è dunque quello di rinunciare al rigore metodologico, ma piuttosto quello di trovare altre vie che si discostano dai discorsi puramente sistematici, nel tentativo di riavvicinare il pensiero alla vita. Un esercizio di coerente fedeltà alla realtà stessa dunque che, come si cerca di mostrare in queste pagine, consente all’uomo di ricominciare a pensare dall’esperienza, a partire dalle entrañas (viscere), termine imprescindibile all’interno del pensiero della filosofa spagnola che indica la realtà generativa e materna. Le entrañas sono anche, significativamente, il simbolo di quel fecondo sapere femminile che qui ci si propone di riportare alla luce. È in questa prospettiva che s’inserisce anche il capitolo che indaga la relazione tra l’orizzonte della nascita e quello della maternità, per mostrare come, all’oblio filosofico dell’orizzonte della nascita, se ne affianchi un altro, di eguale portata, che riguarda l’offuscamento della sapienza materna. Non solo dunque una “filosofia della nascita”, quella che qui si cerca di delineare, ma anche e significativamente una “filosofia della maternità”, che mostra la possibilità di seguire una logica differente, in grado di portare alla luce ciò che è altro da sé, lasciando spazio all’inedito. Se alla nascita il pensiero filosofico ha dedicato scarsissima attenzione, si è ritenuto infatti necessario sottolineare come anche la maternità, simbolicamente e fisicamente tutta femminile, non sia mai stata posta al centro dell’attenzione dei filosofi. Un duplice oblio dunque, sul quale si è cercato di soffermarsi per comprendere e portare alla luce il pensiero generativo che la filosofa spagnola ci offre. Si tratta di provare a ritrovare fiducia nella fecondità del pensiero stesso, abbandonando l’abitudine di seguire sistemi puramente astratti, incapaci di indagare la realtà nelle sue pieghe più recondite. Un metodo, dunque, che invita a un ripensamento in ambito fenomenologico non relegato alle teorie della soggettività, in grado di esprimere l’essere nella sua interezza. Il cammino che María Zambrano ci indica attraverso il suo pensiero si rivela così come un percorso che apre alla vita e porta alla rivelazione di una nuova ragione. Allontanandosi dai concetti astratti e dalle vuote nozioni, la filosofa spagnola invita a seguire dunque, come si cerca di delineare nella parte finale della tesi, un metodo differente che, nutrendosi, come abbiamo precisato anteriormente, delle immagini che la filosofa incontra nel suo cammino di esperienza, si muove per irradiazione, illuminando dunque dall’interno, a partire da un “centro”. Nel sostituire alla chiusura del concetto la trascendenza dell’immagine, María Zambrano trasforma infatti il limite in apertura, consentendo quel reiterato movimento del nascere che è allo stesso tempo fedeltà alla realtà e trascendenza insieme. Sarà nel reiterato tentativo di raggiungere quel “centro” di visibilità pura, lì dove essere e pensiero coincidono, che il movimento del nascere si esplica. Un movimento trasformativo dunque, dove quell’anelata unità che María Zambrano vede incarnata nei “beati”, come qui si cerca di mostrare, non potrà mai essere raggiunta. È proprio in questa tensione continua dell’uomo verso l’unità sempre anelata che si annida la speranza, sostanza e fondo ultimo della nostra vita. Una speranza creatrice, quella che muove la filosofia della nascita in María Zambrano che si rivela autenticamente generativa proprio grazie alla sua capacità di farsi vuoto, senza cadere in ciò che è pre-costituto, pre-fabbricato, ma lasciando sempre, e nuovamente, spazio all’inedito. Non una speranza illusoria dunque, quella qui descritta, ma al contrario profondamente consapevole della sua realizzazione. Nella rinuncia all’astrazione, senza cadere nella gabbia mortifera della rigidità del concetto, María Zambrano mostra così la possibilità di seguire una logica differente che, grazie alla sua generatività, apre a cammini inesplorati. Nell’ultimo capitolo qui presentato, il pensiero di María Zambrano viene messo a confronto con la filosofia della nascita di un’altra grande pensatrice del Novecento, la filosofa tedesca Hannah Arendt, con l’intento di ampliarne l’orizzonte tematico, senza tuttavia cadere in facili parallelismi o pericolose semplificazioni. Il presente lavoro si chiude infine con un’Appendice dove vengono riportati alcuni manoscritti inediti custoditi presso la “Fundación María Zambrano” di Vélez-Málaga, scelti dalla dottoranda sulla base della loro relazione con i contenuti della tesi.

Les philosophes de l’exil républicain espagnol appartiennent au camp des défenseurs de la Seconde république légitimement proclamée le 14 avril 1931, et plus largement, de la lutte anti-fasciste des années trente. Ils se trouvent au côté du "peuple" lors de la guerre civile, qui dure trois ans. La victoire en 1939 du Général Francisco Franco, soutenu par l’Allemagne nazie et par l’Italie fasciste, les forcent à fuir l’Espagne en 1939 – au péril de leur vie. Certains intellectuels connaîtront les camps de concentration français, mais la plupart trouveront refuge en Amérique latine, en particulier au Mexique et au Venezuela. En exil, ils jurent de rester fidèles à la Seconde république et à l’esprit du peuple espagnol. Ces philosophes appartiennent au camp des vaincus, à l’instar de tous ceux qui, mus par des idéaux progressistes et d’humanité, partout en Europe se sont élevés contre la barbarie fasciste. C’est pourquoi leurs œuvres respectives demeurent aujourd’hui encore inconnues dans leur quasi intégralité – malgré les tentatives de "récupération" menées tout au long des cinquante ou soixante dernières années pour promouvoir leur pensée auprès d’un lectorat plus large. Au contexte de crise historique de l’entre-deux guerres, s’ajoute la situation particulière de la philosophie espagnole proprement dite. En effet, celle-ci n’est institutionnalisée que dans le premier tiers du vingtième siècle : on voit alors apparaître l’École de Madrid et l’École de Barcelone. L’Espagne en ce sens rattrape le "retard" pris par rapport aux autres pays européens, notamment l’Allemagne. Aussi la génération des philosophes que j’étudie, nés autour de 1900, est-elle la première bénéficiaire de cette politique de renouveau culturel et intellectuel : au moment où éclate la guerre d’Espagne, ce sont des philosophes professionnels jouissant d’une reconnaissance internationale qui s’engagent dans le conflit. Par conséquent, l’oubli qui recouvre leurs noms n’est pas seulement dû aux dramatiques circonstances historiques et politiques de la première moitié du vingtième siècle : il est également dû aux limites de la philosophie dogmatique elle-même. L’expérience de l’exil elle-même, à mon sens, s’avère un catalyseur : ceux-ci visent à s’émanciper des conventions académiques pour philosopher de façon autonome, c’est-à-dire en espagnol et dans l’esprit du peuple. Cet idéal de liberté est à n’en pas douter à la source de la "raison poétique", véritable invention de l’exil républicain espagnol. / Spanish Republican philosophers in exile sided with the Second Republic, legally proclaimed on April 14, 1931. They embraced the anti-fascist cause rising in the 1920s and 1930s in Europe. During the Civil war they stood among the people. The war lasted three years. 1939 saw the victory of General Francisco Franco, supported by Nazi Germany and the Italy of Mussolini. Threatened with death, they had no choice but to escape Spain. Some intellectuals experienced French concentration camps but, for the most part, they found refuge in Latin America, especially in Mexico and Venezuela. In exile, they swore to remain loyal to the Second Republic and to the spirit of the Spanish people. These philosophers belonged to the vainquished, as those everywhere in Europe who, moved by liberal views and humane ideals rised against Fascist barbarity. As a result, their respective works are still widely unknown today – despite restless efforts made to promote their thought to a larger audience for over half a century. In addition to the historical context of crisis during the interwar period, the situation of Spanish philosophy itself is suggestive. Indeed, Spanish philosophy was institutionalised at the beginning of the twentieth century only ; the Schools of Madrid and Barcelona were created. In this sense, Spain caught up on other European countries, Germany especially. These politics of cultural and intellectual renovation are first bestowed upon the generation of philosophers I study, born in the 1900s. When the Spanish war erupts, they had become professionals of international recognition. This shows the actual limits of academic philosophy, incapable of taking or unwilling to accept unorthodox ways of philosophising. The experience of exile itself serves in my opinion as a catalyst : Spanish republican philosophers in exile seek emancipation from academic conventions to philosophise freely ; that is, in Spanish and according to the spirit of the people. No doubt "poetic reason" – the true invention of Spanish republican exile – stems from this ideal of autonomous thinking.