La política de Onán: reflexiones orteguianas sobre el utopismo
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Publication date
2023
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Dykinson
Citation
Gutiérrez Simón, R. (2023). La política de Onán: reflexiones orteguianas sobre el utopismo. En: Cristina Hermida del Llano (ed.), "Utopías y distopías en el pensamiento iberoamericano". Dykinson. pp. 233-243. ISBN 978-84-1170-081-8.
Abstract
Son numerosas las ocasiones en que, de manera explícita o implícita, Ortega carga las tintas contra el utopismo como modo de orientar la acción humana: es uno de los muchos «-ismos» que la Modernidad ha dejado en herencia y (junto a su par temporal, el «ucronismo») debe ser combatido. De entre las presentaciones diversas que el autor hace del utopismo, resulta particularmente llamativa una caracterización que, con variaciones, repite en diversos momentos, a saber: la que lo entiende como «la política de Onán» (alguna vez cambia «política» por «pedagogía de Onán», aunque la significación general de la idea no varía). Lo que me propongo en las presentes páginas es, a partir de un análisis de dicha caracterización, llevar a cabo un rápido estudio de cómo las ideas orteguianas respecto al utopismo se incardinan en el grueso de su filosofía. Desde tal punto de vista podrá comprenderse que Ortega no está haciendo sino algo relativamente usual en su momento, pues no se alejará de autores como Walter Lippmann o Aldous Huxley, a quien me referiré en un último momento para evidenciar cómo la concepción de un utopismo positivo en Ortega puede servir de criterio para analizar en qué medida Un mundo feliz y otras distopías son susceptibles de ser juzgadas en función de su veracidad. Trataré de proceder, entonces, con una explicación que aclare este puñado de cosas que hasta aquí me he limitado a enunciar.
There are numerous occasions in which, explicitly or implicitly, Ortega criticizes utopianism as a way of guiding human action: it is one of the many "-isms" that Modernity has left as a legacy and (along with its counterpart temporal, "uchronism") must be fought. Among the various presentations that the author makes of utopianism, a characterization that, with variations, he repeats at various times is particularly striking, namely: the one that understands it as "Onan's politics" (sometimes he changes "politics" to " pedagogy of Onan", although the general significance of the idea does not change). What I propose in these pages is, based on an analysis of said characterization, to carry out a quick study of how Ortega's ideas regarding utopianism are incorporated into the bulk of his philosophy. From this point of view it can be understood that Ortega is only doing something relatively common at the time, since he will not distance himself from authors such as Walter Lippmann or Aldous Huxley, to whom I will refer at a later moment to show how the conception of a positive utopianism In Ortega it can serve as a criterion to analyze to what extent Brave New World and Other Dystopias can be judged based on their veracity. I will try to proceed, then, with an explanation that clarifies this handful of things that until now I have limited myself to stating.
There are numerous occasions in which, explicitly or implicitly, Ortega criticizes utopianism as a way of guiding human action: it is one of the many "-isms" that Modernity has left as a legacy and (along with its counterpart temporal, "uchronism") must be fought. Among the various presentations that the author makes of utopianism, a characterization that, with variations, he repeats at various times is particularly striking, namely: the one that understands it as "Onan's politics" (sometimes he changes "politics" to " pedagogy of Onan", although the general significance of the idea does not change). What I propose in these pages is, based on an analysis of said characterization, to carry out a quick study of how Ortega's ideas regarding utopianism are incorporated into the bulk of his philosophy. From this point of view it can be understood that Ortega is only doing something relatively common at the time, since he will not distance himself from authors such as Walter Lippmann or Aldous Huxley, to whom I will refer at a later moment to show how the conception of a positive utopianism In Ortega it can serve as a criterion to analyze to what extent Brave New World and Other Dystopias can be judged based on their veracity. I will try to proceed, then, with an explanation that clarifies this handful of things that until now I have limited myself to stating.