José Ortega y Gasset

_falling in love is a state of mental misery which has a restricting, impoverishing, and paralyzing effect upon the development of our consciousness.

Nine-tenths of that which is attributed to sexuality is the work of our magnificent ability to imagine, which is no longer an instinct, but exactly the opposite: a creation.

To meditate is to sail a course, to navigate, among problems many of which we are in the process of clearing up. After each one looms another, whose shores are even more attractive, more suggestive. Certainly, it requires strength and perseverance to get to windward of problems, but there is no greater delight than to reach new shores, and even to sail, as Camoëns says, __hrough seas that keel has never cut before._ If you will now open a bank-account of attention for me, I foretell sun-smitten landscapes and promise archipelagoes.

Thinking of things" is but a special way of dealing with them; but, as is obvious, it is a secondary manner of doing so and thus presupposes another [i.e., the primordial one]. The fundamental error__he "intellectualist" error__ommitted in Greece and modern Europe is tantamount to presupposing the opposite and to regarding one's intellectual manner of relating to things as one's primordial way of living. Descartes thus dared to define a human being, that is, the one living or "self," as une chose qui pense d'autres choses ["a thing that thinks of other things"]. That's done it! As if living were just being engaged in thinking of things! What about stumbling on them?

... every hypothesis is a construction, and because of this it is an authentic theory. In so far as they merit that exigent name, ideas are never a mere reception of presumed realities, but they are constructions of possibilities; therefore they are pure bits of imagination, or fine ideas of our own...

So it happens that we must ask ourselves, with regard to truth, not for a new criterion for it, which will be better polished than earlier ones, but, peremptorily and seizing it by the lapels, "what is truth as such," and with regard to reality, not what things are or what and how is that which is, but for what reason that X which we call Being is in the Universe, and with regard to knowledge we must not ask for its bases and limits__s Plato, Aristotle Descartes, Kant did__ut for something which comes before all this: for what reason we concern ourselves with trying to know.

When this reality, the one and only power that checks and disciplines man from within, vanishes because belief in it is slackening, the social domain falls prey to passions. The ensuing vacuum is filled by the gas of emotion. Everyone proclaims what best suits his interests, his whims, his intellectual manias. To escape the void and the perplexities of his own soul, a man will rush to join any party standard that is being carried through the streets. With society gone there remain only parties.

Let others think what they like: for me, the culmination of life consists of a pure and subtly dramatic passion.

The metaphor is probably the most fertile power possessed by man

Self-reflection or autognosis reveals that what is given in consciousness is, first and foremost, integral connectedness and organic unity of all thinking, feeling, and desiring. At the same time, self-reflection reveals that this connected unity is the ultimate reality that can be reached. "Consciousness cannot go behind itself." Whatever we propose to think forms part of this organic unity of our mind and is a result or consequence of it. There is no means of jumping beyond consciousness, and any attempt to explain with the help of any other imaginary system the radical connectedness in which we live and that is our mind would be absurd. Our mind is the very presupposition of all explanation. For to explain a phenomenon means, in the last instance, to point out its place and its part within the living economy of consciousness, and to determine the "meaning" it has in the original source of all meaning: life.

Man is a fantastic animal; he was born of fantasy, he is the son of "the mad woman of the house." And universal history is the gigantic and thousand-year effort to go on putting order into that huge, disorderly, anti-animal fantasy. What we call reason is no more than fantasy put into shape. Is there anything in the world more fantastic than that which is the most rational? Is there anything more fantastic than the mathematical point, and the infinite line, and, in general, all mathematics and all physics? Is there a more fantastic fancy than what we call "justice" and the other thing that we call "happiness"?

The only thing that interests the physicist is finding out on what assumptions a framework of things can be constructed which will enable us to know how to use them mechanically. Physics, as I have said on another occasion, is the technique of techniques and the ars combinatoria for fabricating machines. It is a knowledge which has scarcely anything to do with comprehension.

On the Bigotry of Culture:: it presented us with culture, with thought as something justified in itself, that is, which requires no justification but is valid by it's own essence, whatever its concrete employment and content maybe. Human life was to put itself at the service of culture because only thus would it become charged with value. From which it would follow that human life, our pure existence was, in itself, a mean and worthless thing.

Since love is the most delicate and total act of a soul, it will reflect the state and nature of the soul. The characteristics of the person in love must be attributed to love itself.

The idea of beauty, like a slab of magnificent marble, has crushed all possible refinement and vitality from the psychology of love.

And such in fact is the behaviour of the specialist. In politics, in art, in social usages, in the other sciences, he will adopt the attitude of primitive, ignorant man; but he will adopt them forcefully and with self-sufficiency, and will not admit of- this is the paradox- specialists in those matters. By specialising him, civilisation has made him hermetic and self-satisfied within his limitations; but this very inner feeling of dominance and worth will induce him to wish to predominate outside his speciality. The result is that even in this case, representing a maximum of qualification in man- specialisation- and therefore the thing most opposed to the mass-man, the result is that he will behave in almost all spheres of life as does the unqualified, the mass-man.

We cannot put off living until we are ready. The most salient characteristic of life is its coerciveness: it is always urgent, __ere and now,_ without any postponement. Life is fired at us point-blank.

We do not live to think, but, on the contrary, we think in order that we may succeed in surviving.