Joaquín Ubeda


Through a deep, vast and passionate analysis of historical consciousness Dilthey finds himself and his historical world in a situation of instability and escape. He tries to remedy this situation by giving a new basis to the metaphysical value of our knowledge, which he founds on the total experience and structure of human life. Due to its similarity to that of Kant, he calls this process critique of historical reason.

Yet his effort fails because of Dilthey's gratuitous and rationalist supposition that human life is one with the supreme reality.

That is the situation-a terrible one both historically and culturally-in which Dilthey put us, and where we are still. Yet we have to free ouselves from it by returnin to Faith and to traditional theology and metaphysic.s, thus giving new life to the sciences of the spirit. Dilthey wanted, first of all, that the sciences of the spi:rit, and among them especially the normative ones (education and law), should arise from life itself. This can be definitive and fundamental for the sciences of the spirit only if it is based on faith and metaphysics, because human life besides being a vital principle is also intelligence and transcendent will with a final end, which-and only this--establishes and explains the structure and dynamics of the sciences of the spirit.

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Creative Commons Attribution-NonCommercial 4.0 International License

Esta obra está bajo una licencia internacional Creative Commons Atribución-NoComercial 4.0.
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License