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Unamuno, Ortega Y Gasset, Buero Vallejo, Sastre. Thomas Mark Mctigue Louisiana State University and Agricultural & Mechanical College

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Unamuno, Ortega Y Gasset, Buero Vallejo, Sastre. Thomas Mark Mctigue Louisiana State University and Agricultural & Mechanical College Louisiana State University LSU Digital Commons LSU Historical Dissertations and Theses Graduate School 1969 Spain's Christian Existentialism: Unamuno, Ortega Y Gasset, Buero Vallejo, Sastre. Thomas Mark Mctigue Louisiana State University and Agricultural & Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_disstheses Recommended Citation Mctigue, Thomas Mark, "Spain's Christian Existentialism: Unamuno, Ortega Y Gasset, Buero Vallejo, Sastre." (1969). LSU Historical Dissertations and Theses. 1677. https://digitalcommons.lsu.edu/gradschool_disstheses/1677 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Historical Dissertations and Theses by an authorized administrator of LSU Digital Commons. For more information, please contact [email protected]. This dissertation has b een microfilmed exactly as received —79 0077 McTIGUE, Thomas Mark, 1929- SPAIN'S CHRISTIAN EXISTENTIALISM: UNAMUNO, ORTEGA Y GASSET, B U E R O VALLEJO, SASTRE. [Portions of T e x t in Spanish]. The Louisiana State University and A gricultu ral and Mechanical College, Ph.D., 1969 Language and Literature, modern University Microfilms, Inc., Ann A rbor, M ichigan (c) Thomas M ark McTigue 19 7 0 ALL RIGHTS RESERVED SPAIN'S CHRISTIAN EXISTENTIALISM: UNAMUNO, ORTEGA Y GASSET, BUERO VALLEJO, SASTRE A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Foreign Languages by Thomas Mark McTigue M.A., Louisiana State University, 1966 August, 1969 I DEDICATION A mi esposa, Patricia, sin cuyo apoyo, devocion y amor, nada de esto hubiera sido posible. ii ACKNOWLEDGMENT The writer is deeply indebted to Dr. Harry Kirby whose patience, assistance, and encouragement, as Director of this study, facilitated its completion. Dr. Santiago Vilas made extremely valuable suggestions affecting its final form and the writer is most grateful. This opportunity must not pass without thanking the professors and staff to whom so much is owed by the writer. To all of them go these simple but sincere words of gratitude for their guidance and assistance. iii TABLE OP CONTENTS Page DEDICATION ....................... ii ACKNOWLEDGMENT .................................... iii ABSTRACT ............................................... v INTRODUCTION ........................................... 1 Chapter I. EXISTENTIALISM IN E U R O P E ........................10 Philosophy Drama II. MIGUEL DE U N A M U N O .................................*J>5 III. JOSE ORTEGA Y G A S S E T ........................... 116 IV. ANTONIO BUERO VALLEJO ........................... 170 V. ALFONSO S A S T R E ..................................220 CONCLUSIONS............................................... 252 BIBLIOGRAPHY ........................................... 268 VITA ..................................................... 283 iv ABSTRACT A study of existentialism in Spain reveals an unmis­ takable Christian interpretation as revealed by the crea­ tive works of the principal figures, and by their own self- analysis and judgment. A personal philosophy of existence has been espoused with success and surpassing influence by the four Spaniards whose works and ideas are examined here. The purpose of this study is to examine existentialism as a philosophy and dramatic art form both in Europe generally and in Spain specifically. Perhaps the most important dis­ tinction among all existentialists is the Christian aspect which differentiates the Spaniards from those influenced by Nietzsche, Heidegger, and Sartre. Miguel de Unamuno is, in this writer's view, a first- generation existentialist, a fervent Christian who empha­ sized intuition and emotion, and who traced existentialism to Christ and Don Quijote. An admirer of the Dane, Kierkegaard, Unamuno made the quest for eternal life, through authentic individualism, the central passion and activity of his life. He gave existentialism in Spain its quixotic, Christian identity, and appropriately named the tragic existentialist an agonist. v Jose Ortega y Gasset is presented as a second- generation Spanish existentialist, a more rational, dis­ ciplined, and orthodox scholar whose defense of authentic individualism is rooted in history and oriented to the uniqueness of man as a being both rational and vital. His impact is due to the combined effect of his ideas, sweeping vision, and rare combination of intellectual precision and eloquent style. Antonio Buero Vallejo is, in this writer's view, a third-generation existentialist, an artist shaped by war, whose work is a direct interpretation of Spain's Christian existentialism in action. He dramatizes the recurrent human problems and conflicts which attest to the timeless aspects of human existence. He draws upon history and vital reason as suggested by Ortega, while his central character is an Unamunian agonist. Buero Vallejo's exis­ tentialism is a mirror held up to the private citizen, an external view of oneself that demands authentic, remedial action. Alfonso Sastre's work reveals the latest developments in Spanish existentialism. He represents the young, post­ war generation and reflects existentialism's coming of age in today‘s.youth. His presentation of.collective existen­ tialism: conscience, awareness of freedom, commitment to action, and desire for increased responsibility, helps the audience to understand the rebellion of world youth. The vi trend from personal to collective existentialism is unmis­ takable. His ideas and techniques are greatly influenced by non-Spaniards, and he has more in common with his own generation throughout the world than he does with the older generation in Spain. Like the other Spaniards mentioned here, Sastre has a Christian and national commitment. Com­ pared with them, his ideas are less subtle, his art more savage, and his goals more specific. The four Spaniards considered here are different expressions of the same theme, each representing a stage in the development of existentialism in Spain, each a dominant force in its evolution. To relate these four to each other, and the four as a group to the European existential movement in general, is the primary purpose of this study. In doing so it is revealed that the Spanish existentialist is, like all others, a self-appointed conscience for others but, unlike the European atheist, the Spaniard makes moral judgments deductively as well as inductively, and he is motivated by imperatives which might be described as Chris­ tian, national, social, and quixotic. Unamuno, the man of intuitive passion, Ortega, the man of historical reason, Buero the man of artistic compassion, and Sastre the artist as activist, all respond authentically to the same motivat­ ing ideas. This study deals with these ideas as essentials to an understanding of Spain's Christian existentialism. vii INTRODUCTION Existentialism is a personal philosophy of existence, the basic tenet of which is the conviction that existence precedes essence, that man proceeds from the subjective. Existentialism is so generally accepted now, and the term applied so liberally, that the precise meaning is lost to many of those who use it casually. It is a personal philosophy of existence and as such varies according to the individuals who profess it. This philosophic movement began as an outgrowth of anxiety resulting from the indus­ trial and social revolution begun in the nineteenth century and still in progress today. Intellectuals have become increasingly concerned with the preservation of individual identification and freedom in a world that is growing more complex and impersonal. What are some of the factors which caused the per­ sonal, philosophical reaction known as existentialism? Since the end of the eighteenth century the Western world has experienced rapid growth and progress, leading to dis­ location and disorientation of the individual, as well as to dissatisfaction with the traditional beliefs and rules that cannot solve pressing problems. As the historian Schapiro points out, modern history is of comparatively recent origin. Modern society with its industrial complex, representative government, and scientific orientation, is the result of changes made over a century and a half. In spite of individual geniuses and men of action, the life of the common man in Europe at the end of the eighteenth cen­ tury did not vary greatly from that of his ancestors in the late Middle Ages>and the masses were illiterate. The French Revolution brought with it radical prin­ ciples such as democracy, nationalism, and intellectual, economic, and religious freedom*- -Revolutions in agricul­ ture and industry introduced new methods and machines as advancements in transportation, communication and the factory system further compounded change and the capacity for innovation. The nineteenth century witnessed both revolution and reaction in France, restoration in France, Germany, and Spain, and political, social, and religious reform in England. The twentieth century advanced reforms previously begun in industry, labor, and education, but technological progress raced ahead of social and political reform. The Russian Revolution, two World Wars, and countless smaller armed conflicts have resulted in new dictatorships and democratically oriented governments. Reform continued through economic necessity
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