By Carlos Alberto Sánchez
Offers the 1st accomplished survey of Mexican existentialism to seem in English.
This publication examines the emergence of existentialism in Mexico within the Forties and the hunt for a real Mexican philosophy that it. It specializes in the pivotal moments and key figures of the Hyperion team, together with Emilio Uranga, Luis Villoro, Leopoldo Zea, and Jorge Portilla, who explored questions of interpretation, marginality, identification, and the function of philosophy. Carlos Alberto Sánchez used to be the 1st to introduce and emphasize the philosophical value of the Hyperion staff 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 lifestyles within the usa but in addition for the lives of these at the fringes of latest, postmodern or postcolonial, fiscal, political, and cultural strength.
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Extra resources for Contingency and commitment : Mexican existentialism and the place of philosophy
However, our constant contact with contingency has led to an irrational fetishism of contingency that raises contingency to the level of essence. But for Portilla, “the essential thing” is itself not contingent; if it is essential, then it is necessary. Rather than refusing it, others will appropriate the Sartrean notion of contingency. Emilio Uranga will go on to say, in his celebrated Análisis del ser del mexicano (1952), that “accidentality” is the mode of being of 36 CONTINGENCY AND COMMITMENT the human being, that, while historically, some races or cultures have thought of themselves as substantial or necessary, and in so doing have justiﬁed conquest and oppression of the nonsubstantial or nonnecessary other, their apparent nonaccidentality or substantiality has been merely a spectacle, a guise itself created by arrogance or ignorance in the course of life.
The necessity of God is not contradicted by the contingency of human existence. Chaos, in other words, demands reason. Portilla’s hesitation and refusal manifests reading’s natural pretention to infuse one’s personal beliefs into the text or its context. Hesitating before a “hypothesis” that evidently offends is clearly another way in which the text occasions reﬂection, and the way in which the text bears on a reader’s circumstance. But now, I am reading into Portilla’s reading, or nonreading, and, in the process, exemplifying the instability (contingency) of the reading-relation.
Ultimately, we ﬁnd Thomas “locked in combat with something inaccessible, foreign, something of which he could say: That doesn’t exist . . and which nevertheless ﬁlled him with terror as he sensed it wandering about in the regions of his solitude” (68). The event wherein Uranga, Villoro, and Portilla read French existentialism is not as dramatic as the one in which we ﬁnd Blanchot’s Thomas. While the Mexican thinkers confront the existentialists’ texts in their foreignness, and lock themselves in combat with those texts, they do not doubt their accessibility.