Patrick Durantou Research on the poetic components philosophy M. de Unamuno and A. Machado 2
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Aspects of the doctrine unamunienne Universal conatus The death problem, in Unamuno, by the urgency of understanding life to give it meaning. At a theoretical level, life does not imply death but the man is confronted daily with the death of his relatives and deducts his own death. Unamuno posed the problem as the center of its problems. According to Unamuno, life should consist, in addition to a meditation on death, in a preparation for death. Unlike Spinoza, for Unamuno, the object of knowledge, especially of philosophy who also said the truth of other knowledge, is not life but death. Life is the subject of science. He finds this fundamental dichotomy in Sobre la europeinazación science says, you have to live, and seeking ways to extend the life, increase of the aid, to lengthen, to make it bearable. Knowledge said, you must die, and seek ways to prepare us to do well. Unamuno imposed in philosophical thought of the nineteenth century meditatio mortis which became increasingly important to Heidegger, who sees in the mortality constitutive of the being of Dasein and its own event to Dasein. According to Unamuno, limitation, finitude 2 3
and contingency are also the essential characteristics of the human being. Man carries in itself, by its ontological constitution, the possibility of death. The contingency idea of human beings as the initiative of Leibniz and before Heidegger s reformulation was imposed on him as stated in one of the protagonists of Niebla: By what need is there to God, world and nothingness? Why must there be something? The most radical contingency farm here the way for any kind of need but Unamuno could not accept the free human existence. The search for the meaning of life is to seek infinitude. Unamuno considers man caught between his own radical finitude and its aim to prolong its existence in time and extend into space. The desire to be forever and whole. It is from the feeling of emptiness that wants to exist as fully as possible. As underlined Cecilia A. Lafuente, there are two extremes contraposés, fullness and nihilité (nihilidad) 1, and between them stands the conscious human existence of its own ontological limits. Man is torn between being and nonbeing. This issue of the agony is asked to be concrete, not the pure metaphysical level. The anxiety about the terrible possibility of nothingness is not conceptualized as Kierkegaard, but described and has the character of a boundary experience. This possibility of nothingness is the most direct cause of the anxiety already aroused by the contingency, temporality, imperfection of human life and finitude. Man is torn between reason and who says no sense that says yes. In the anguish of the radical contradiction of being, underlying the desire for immortality and agonism; and this is, according to Unamuno, the ethical life of the 1 Antropologia filosófica of Miguel de Unamuno, p. 161. 42
essence lies. Anxiety is an important factor in human life. Thus, hatched the positive aspect of the tragic feeling and agonal faith. Heidegger also recalled decades later in R. Char in a letter-poem Death carries approach. Many commentators are leaving too this critical angle of thought unaminienne, spiritual quichottisme which was no less than her virtue. This second contribution of death, following its revelation, anguish, as a fundamental factor for the realization of self, which is the recognition of the other, was the central theme of the inaugural work La vida Don Quijote y Sancho Panza, exegesis of the sanctity of cervantin character. The agonal faith The problem of death, to try to give meaning to life, omnipresent in unamunienne thought, is the vital question. This question is to know what become my conscience, your conscience, that of everybody when we die. Human beings, by a vehement desire, is whether it will continue to exist in one way or another after his life on earth or if death is total annihilation. The desire for immortality, says Unamuno, perhaps is the origin of all human knowledge reflexive or is not it true base, the opening point of all philosophy although the philosophers perverted by intellectualism do not recognize? Avoid or try to avoid the issue or pretend to find a definitive solution to the problem by calling for reason, reports of a thought weak. For Unamuno, the immortality anguish inherent in man whose essence is the conatus, is useful for understanding individual and collective attitudes. An important facet of thought unamunienne thus lies in the examination of the above consequences of conatus, motus vivendi on several 2 5
levels, as fatherhood, greed for glory, the Herostratism The thought of the tragic feeling is or speculative and it does not matter ultimately to doubt whether the permanent sincerity Unamuno and even less of a conjecture that atheism detect some commentators in San Manuel Bueno, Martir, but heuristic an ontological perspective. Thus a most essential aspect of Unamuno us seems to be the issue of fideism to listen in a non-exclusively religious sense that returns all speculation superfluous. The importance of faith was made in several new and set out unambiguously in El sentimiento trágico de la vida. Unamunienne the Doctrine of the Faith has a subjectivist or idealistic dimension. Faith is to create what we do not see [ ] in an incessant torture vital 2. It is necessary to place this statement in the manner of P. Lain Entralgo, according to which: Unamuno does not claim that his faith and his will able to create the reality of God. This unamunienne creation of God is to want to believe in God with love, sincerity and vehemence as God, as love is manifested, opens and reveals to us 3. This faith is believing even without hope of victory, to fight against destiny, quixotic. The yearning for the irrational here gives way to fashion to perpetuate the love (it could be at this level within a pantheistic deism as a propensity suggest that the outlook touched by Unamuno of apocatastasis leading universal love 4. That is, we seem, the supreme ethical goal of the individual conatus. The Herostratism, fame and other survival modes analyzed by Unamuno are all weak 2 El Caballero, Espasa-Calpe, p. 131. 3 The Espera y la esperanza, I Part I, chap. I. 4 Del sentimiento tragicomic, chap. II. 62