Antonio Caso, a reading 
A few months ago, Christopher Dominguez said in his column in the Angel of Reform, that for his generation Antonio Caso (1883-1946) is an unknown. Does the fact that for many years has failed to discuss their work means they are dead or exceeded the debates in which he participated with their ideas? What does follow is one of the least known? Why is a thinker that even the Conservatives have struggled to keep alive? I went to Case to return books to a reading. What little I can say about his work and his life is a function of what can be extracted for a possible dialogue with their ideas.
case before the Ateneo
Youth Antonio Caso Andrade was the son of an engineer of liberal and positivist thought and ideas of a Catholic mother, and brother of the archaeologist Alfonso Caso (1896-1970), discoverer of the Tomb 7 at Monte Alban. His philosophical ideas have roots in the family, because on the one hand he had sympathy for positivism in his youth, even if there was written evidence of that stage, and on the other, always maintained an anti-clerical Catholic thought similar to his mother and to several Mexican liberals who preceded him as Altamirano and Prieto. Evidenced by the fact that at age 19 participated alongside Diego Rivera and José Vasconcelos in a demonstration Student protest against Joseph A. Esparza and Antonio Icaza, two priests involved in sexual abuse allegations.
studied at the National Preparatory School and welcomed, as he himself said later, the teaching of teachers positivists. He chose the career of law because of its proximity to philosophy, although his father had chosen engineering career. He received no formal education as a philosopher, so it was forming a personal philosophy that a library was consulted by his fellow Ateneo future. Since studying at the National School of Jurisprudence out among his classmates, so that on 1 July 1905 was chosen to give a speech in honor of Justo Sierra, the first responsibility of the newly created Ministry of Public Instruction. A few days later, on July 27, was invited to read his first known text, the poem "Song of Juarez" in the Literary Institute of Toluca. Nine days after the death of Benito Juárez, which occurred on July 18, 1872, students of this Institute organized an evening of mourning, which became a traditional event held annually. Also belonging to this stage today lost another poem, "The praised."
Probably around 1905 he met Alfonso Cravioto, who was a year younger than he and fellow student in Jurisprudence. Cravioto just received an inheritance from his father, Rafael Cravioto (1829-1903), former Governor of the State of Hidalgo, which funded the magazine Savia Moderna, which appeared from March to July 1906. This publication was the first attempt to bring together young writers who had failed to form an independent group of the Revista Moderna de Mexico who led Jesus E. Valenzuela. Various future Athens began to publish in the Journal of Cravioto, without abandoning its proximity to Valenzuela. It appeared the first article of Case, "Silence" (March 1906) in which certain ideas are noted spiritualists, even though at that time still did not break with positivism. Álvaro Matute
Case believes that he had a series of matches with Pedro Henríquez Ureña (1883-1946), who arrived in Mexico City in 1906. Both were primarily academics, ie forming disciples, but throughout his life have participated as intellectuals in public discussion. In late May of that year, Henríquez Ureña was invited to the offices of Savia Moderna. There he met Case, who soon heard "in an evening of the centenary of Stuart Mill, speech that I found an extensive philosophical culture and way wrong speech yet, but promising. " Since then, Henríquez Ureña and Case began a friendship strengthened by a series of ideas in common, they both had similar interests and a certain dissatisfaction with positivist education. In his "Memoirs" tells Henríquez Ureña break with this thought:
One night in mid-1907 (when I had conquered Platonism, literary and moral), Case and I discussed with [Ruben] Valenti, we said the first two it was impossible to destroy certain claims of positivism, Valenti argued that even science was already under discussion, and reading Italian magazines appointments made us Boutroux, Bergson, Poincare, William James, Papini ... His argument was so strong, that since the next day and I threw ourselves Case for books on anti-intellectualism and pragmatism. Just then was to begin this boom, and the task was easy.
The University consists of Case About Henríquez Ureña was forming a small group that began meeting in the case library to read the authors did not provide positivist education in the curriculum. At these meetings, called by Alfonso Reyes' evenings Santa Maria, were read mainly philosophical texts of Plato, Kant, Schopenhauer and Goethe. An evocation of Kings written in 1917 gives an idea of \u200b\u200bhis character
Goodbye to the nights dedicated to the genius, admirable quiet streets or in the library of Antonio Caso, who was the very temple of the Muses! He chairs the talks an enormous bust of Goethe, which we used to hang his hat and coat, making a guest grotesque. And a clock in the background, giving the hours you want, and when it intrudes too much, it silenced, that in the home of philosophers, such as the Wild Duck, not at the time. If he hears and says everything with intense fervor, and when, at three o'clock, Vasconcelos just read us the meditations of the Buddha, Pedro Henríquez Ureña precludes the gathering to dissolve, because-claims between the general scandal, "just beginning to get interesting." At this time of life now devote copious memories, sure that was the best.
While readings of the young disciples looked Henríquez Ureña German philosophy and currents of thought opposed to positivism, is often stressed Greece's interest in these meetings that would shape the future thinking of the Ateneo de la Juventud . This orientation can be interpreted as an attempt to incorporate Mexico into the Western tradition founded on Hellenism, as seen in the work of its members deployed throughout the first half of the twentieth century as the birth of Dionysus Henríquez Ureña (1916), Iphigenia cruel Kings (1924) and Evocation Aristotle's own case (1946), to name a few. In this regard, Reyes writes in his "Commentary on the Iphigenia cruel": "Justified the fans of Greece as a weighting of life, it was as if we had created a tiny Greece for our use: more or less faithful to the paradigm, but Greece forever and ever ours. "
Although Savia Moderna and the" evenings Santa Maria " was intended to formally organize a group of independent intellectual Modern Review, it seems that the real stimulus was provided by the appearance of a second season of Blue Magazine (April-May 1907), directed by Manuel Caballero. This publication, calling itself as the heir of Manuel Gutiérrez Nájera to do between 1894 and 1895, appeared as an enemy of decadence, that is, the authors close to the Revista Moderna de Mexico. However, future follow were those who took the responsibility of answering the attacks of Revista Azul. On April 11, 1907, the newspaper El Entr'acte, also led by Knight, published an ad in the young writers:
We, the undersigned at the bottom, most in fact and in law, and intellectual core of the youth [...] publicly protested against the work of profanity and falsehood in the name of the sublime poet Manuel Gutiérrez Nájera being committed to the publication of a paper entitled Review Blue [...]. Protest [...] because the said subject is not only able to continue the work of "Duque Job" but not even understand.
Although Case was among the signatories, it is important to state this fact because, along with the bulk of the participants in the "protest literature" organized the same year a Society Conference, according to a proposal by the architect Jesús T. Acevedo. Its purpose, according to Reyes, was "to have direct dealings with the public, to talk to them:" The first cycle was in the Casino de Santa María. Each session had a speaker and a poet. This was stretching our action by the bourgeois neighborhoods. There was everything from metaphysics and education, painting and poetry. The success was frank. "In this cycle, Antonio Caso took to the conference" The influence of Nietzsche on Modern Thought "(June 12), one of the first exhibition about the German philosopher in Mexico. A year later, in the second series of lectures organized at the National Conservatory, Case spoke of "Max Stirner and unique individualism." German philosophers took both Case elements that served to take on positivism, still hegemonic in the National Preparatory School. The following comment by José Rojas Garcidueñas can be extended to the two thinkers: "The deal Anthony Case of Max Stirner was probably due, firstly, to continue the campaign already under way, and culminating in the years subsequent to disclose and study various philosophical systems, to break and end the government monopoly that had been exercised to some extent positivism. " Indeed, in 1909, Case took a course on the history of positivism which ended in defining youth about the limitations of this thinking, which he considered a "faith in science." These conferences, as Jose Luis Martinez, "are designated by mental savings 'against positivism', although its real theme is the new spiritualist philosophy." According to Rosa Krauze, to escape the limits of positivist training, turned to the reading of Kant, Hegel, Nietzsche, Schopenhauer, Boutroux, Bergson and James, among many others, but never took the thought of these authors so total, always used some aspect of each one of them to face certain problems that interested him, "the first training case [was] an intuitionist anti-intellectualism, pragmatism and indeterministic, tempered by an intense moral concern." Later, once formed the Ateneo, Case lectured in the two cycles of the group, "The moral philosophy of Eugenio M. de Hostos "(August 8, 1910, the National School of Jurisprudence) and" Philosophy of intuition "(November 1913, General Francisco Library Gamoneda). It was not a random item from each of the conferences organized by the group (the new philosophy, Hispanic American thinkers, new perspectives for the study of Mexican culture, the discovery of colonial architecture, Mexican popular music, the revaluation of Juan Ruiz de Alarcón, etc.), as affirmed by José Luis Martinez: "Case and Henríquez Ureña the plans and assessments, and the Dominican preliminary scrutiny of the texts of the rookies, and even to reject projects are not mature enough." Thus, following the same critic, "the soul was Henríquez Ureña, but his conscience, Antonio Caso density was thinking."
The first series of lectures (May-July 1908) almost coincides with the homage paid on 22 March this year in honor of Gabino Barreda (1820-1881), founder of the National Preparatory School and pioneer of Positivism. This tribute, openly anti-positivist, organized by future Athens was a way of saying, according to Gabriel Zaid: "We are against positivism, but not of their institutions, which we take." In January, Henríquez Ureña Reyes had written to take advantage of the convenience of the discussion prompted by the book's secondary education in the Federal District (1908), Francisco Vázquez Gómez, about the incongruity of imposing when the positivist education reform had achieved free education. And in another letter, dated February 17, adds:
Imagine that Dr. Vazquez Gomez is an instrument of the Society of Jesus, and that the Jesuits have intrigued both with Don Porfirio, this came to tell Don Justo I saw something to be considered in Gómez Vázquez proposition that school education should be left in private hands, so I thought, that money would be devoted to the primary. In private hands is in the hands of the priests, as individuals, but what they, have the means to install school? The event is more timely than we thought. The hesitation of Diaz is up to ruffle his hair, says Case. We have become so "intimate" Don Justo.
The "tribute" was a central part of Sierra's speech, delivered to take a stand against positivism, but also to prevent Diaz was to deliver the Clergy School. For this reason, Case believes that perhaps the most important works of folksy writer is "the memorable sentence he uttered, in honor of Dr. Barreda [...] with a huge audience of young and enthusiastic disciples." The apotheosis, Zaid writes, "culminated in the students, and getting out the horses in the shot, gave a triumphal "Sierra. Do not forget that the first question that Case made to Positivism was his conception of the scope of scientific knowledge, so that the position of Sierra scored his thought, said the speech:
we doubt: first, because if Science is nothing but systematic knowledge of the relative, if the objects themselves can not be known, if only we can know their relationship continued, if this is true science, how life would not be in control? What great fundamental truth has not been discussed in the scientific field, or not discussed at the moment? Geometry is to debate, and several of their demands are taken as opposed to objectivity, all reality [...]. Life sciences, which gloried in having been based in its absolute independence of the inorganic, which, according to the maxim of one of the most distinguished biologists, had a starting point the need to produce what the living alive, closer each day to physical-chemical world, and begin to descry in this lightning fugitives of vitality, sketches of the bridge that will fill this gap, which seems a challenge to the logic of the law of evolution. There, in biology, Barreda and his teacher stopped Comte: More is not enough this kind of earthquake under the great scientific theories, to understand that the banner of science is not taught peace?
Case
philosophy is also a reaction to the collapse of positivism, as it tries to build a knowledge based on metaphysics. So, years later, in 1939, he wondered, commenting on the speech of Sierra:
What could be saved from this radical doubt, uncontrollable, you feel an earthquake constant under large scientific theories and looks at religions great living organisms, bordering on metaphysics, and the same synthesis as completely hypothetical mental and probably chimerical? What seat, which is not perishable, we will base our lives and build our ideal, if not science or philosophy or religion provide us? ...
As a result of the tribute to Barreda, shook links among university youth and Sierra, in a relationship always "coincidence and collaboration in education policy" (Alfonso Garcia Morales). It became clear that young people saw an opportunity to "inherit" the cultural power, concentrated in Justo Sierra, as the president Diaz had made statements to the reporter James Creelman, the March 3, 1908, which encouraged the issue of succession: "I waited patiently for the day when the people of Mexico is prepared to choose and change their rulers, without the danger of armed revolutions without damaging the national credit and without interfering with the country's progress . I think finally that day has come. "So it was likely that these words made more urgent the establishment of a cultural group present in the 1910 elections. However, Case was re-election at that stage, it briefly addressed the political weekly re-election, convinced by Rosendo Pineda, one of the closest scientists Diaz. However, he notes Salvador Azuela, "disclaimed the commitment so having no taste for political action, it was necessary to establish another newspaper called El Debate, it was a terrible poignancy." In June 1909 he is back in lounge Generalito, High School, saying a series of lectures on the history of positivism. " It is worth remembering that, as stated Henríquez Ureña, Case is based on Nietzsche because it "manages to discover the basis of idealist metaphysics that underpin positivism", but until now no study exists to explain the reception of Nietzsche in philosophy, because as we know, the texts German philosopher were manipulated by her sister, Elisabeth Förster-Nietzsche-Semitic. Not to mention that not exactly known issues read by Athens, although Reyes, Henríquez Ureña and frequently cited case The Birth of Tragedy.
On October 28, 1909 as the brainchild of Case, settled the Ateneo de la Juventud in the auditorium of the National School of Jurisprudence. Elections were held that day, being the first President Antonio Caso. The University works as a bi-weekly, open to the public, where members gathered to read his personal production. As stated by Fernando Curiel, "University of Youth "is a name that is inserted while in a Mexican tradition of intellectual associations and suggests the idea of \u200b\u200bgenerational renewal, but above all was a group formed by an elite who aspired to cultural power. With this continued working regularly until early 1914, during the period of Victoriano Huerta.
Master Case Since 1906, Case had been the winner in a competitive examination for history class, but the jury considered too young to teach the subject. The following year was appointed professor of illustrated lectures on History and Geography, School of Arts and Crafts for Men. But his fame as a teacher is linked to the founding of the National University on 22 September 1910, after Rector Justo Sierra appoint a former Catholic Maximilian Joaquin Eguia Lis, and Antonio Caso as Secretary. Few then responded to the positivist Agustin Aragon, who argued that the founding of the University was a setback because it opened the door to metaphysical Case positivism insisted that there was no longer a faith
How tremendous was our destination if, when the yoke of the Catholic Church, we would necessarily fall under the sway of that "Catholicism without Christianity", that 'Seudocatolicismo lay', of that monstrous political body that advocated in his delusions of world domination that humanity's theocratic, kindred spirit of the Innocent and Hildebrand, the brilliant and irreverent disciple of socialist Saint-Simon, whom I venerate as pontiff infallible (Review Journal, March 26, 1911)
However, after Francisco León de la Barra appoint Gómez Vázquez, a former enemy of Athens, Secretary of Education (May 1911), Case resigned his charge. Since then, occupy different positions at the National University category, but always considering his main responsibility was teaching. In this aspect was central to the next generation, it unveiled the thought of a large number of European authors, mostly French, and presented in a systematic manner the disciplines of sociology and aesthetics. His bombastic oratorical style convinced the students who attended his classes between 1909 and 1916, many of whom observed a heartfelt remembrance of those years (Contemporary future, some chose to drop out and others confronted him in writing.) Jorge Cuesta, for example, the teacher writes:
I left [the book Philosophical problems] fueling a bitter sense of impotence, which was relieved only hope that I put in their oral lessons. But I missed one or two, I left them more discouraged than before. Pedagogical enthusiasm was something that had not yet found in my school life. The exaltation of his gestures and his voice just got scary. I sought, naively, that philosophy was an intellectual exercise efforts, but quiet. His exuberance exceeded my power, and therefore I was afraid that I was disappointed there permanently.
Perhaps the generation was related to his teaching of the "Seven Sages" (Manuel Gomez Morin, Vicente Lombardo Toledano, Alberto Vazquez del Mercado, Antonio Castro Leal, Alfonso Caso, Theophilus Olea y Leyva and Jesus Moreno Baca), which formed a Society Conference even similar to the Ateneo de la Juventud. Gomez Morin writes:
In the course unforgettable Aesthetic Studies and conferences on Christianity in the People's University, were Saturnino Martínez González and Ramón López Velarde and younger. All brought there by the same impulse.
In those days, Case tilled his work opening windows spiritual master, to impose the supremacy of thought, and with that advance its own vision of art, in tune with the deepest currents of the time, González Martínez recalled the mystic deep sense of life, Herran painted in Mexico, Lopez Velarde sang to a Mexico that we ignored all living in it. (1915)
Later, had as disciples Máynez Eduardo Garcia, Oswaldo Robles, Guillermo Héctor Rodríguez, Francisco and Andrés Henestrosa Larroyo. Said Carlos Monsivais, "As in Mexico, generations have no direct teachers but teachers indirect (direct master Antonio Caso definitely died in Mexico, no one can be moved by attending a class), teaching has shifted to the books and one moves through of them. "For this reason, it is worth transcribing the testimony of one of his students, Concha Álvarez (cited by Krauze):
expectant There was silence. The teacher started talking. The theme of the day was Socrates. Rose before our astonished eyes glittering and sophisticated society of Athens, the city filled with the greatest artwork of all time, the Athenian life away from home, always in the agora, at the gym, in the assembly, on the streets of his beloved Polis. And the passionate political
its spirit, its democracy threatened by greedy ambitions of the legacy of Pericles. Placed in this environment
Socrates. Ugly, flat, bellied, where all men were beautiful. Walked the streets of Athens disturbing the spirits of their fellow citizens, leading questions, "What is good? What is virtue? Is it a science? Can you teach? "
" The Athenians are angry, they felt hurt, confused. The irony of Socrates broke the shell of your life easy, they worried. And Athens began to hate the terrible dialectic. Socrates, indifferent, crossed the public square to exercise their craft perpetual trouble with waking souls and consciences of serious concern. "
And so it went the chair, until the philosopher's death he described as the famous Plato's Apology: "I felt my tears flowed in abundance and covered my face with the mantle to mourn over me. It was not the misfortune of Socrates but mine crying, thinking of the friend who was going to lose. "
finished the class. No one moved from his seat. A silence gathered, excited, followed his last words. It was then past a little excitement, applause broke out.
Later, among his students were several members of Contemporary (Cuesta, Owen, Ramos), but their ideas failed to address the concerns aesthetic and philosophical that generation and therefore, there are several references against him in the work of several of them or outright mockery as the "news" that the case teacher had abducted a woman in Puebla, the student magazine published in San Ev-Ank. Perhaps, Carlos Pellicer is the only poet of that generation who remembered with admiration:
I went once a master case to say that if I allowed that I read some verses, and the poor take long to say yes . Despite that, I grabbed his word and showed up at his home a few days after the scheduled time, at eight o'clock in the evening. I had about three kilos of paper thrown into lose. The teacher I endured an hour and a half. After the hour and a half I wisely kept my leaves and then he, after a pause, he said: "My dear Charles, what harm is that." At six months, giving him value value I approached him again out of a class at the School of Advanced Studies, which was formerly in Licenciado Verdad, where he stayed in the rectory after time Vasconcelos, and said: "Master, I would read a verse." It also took longer than last time. I said yes. I went again with thousands of things too long and said: "Dear Charles, this is worse than that." There was still a third act with the master case and said: "All this is very bad, very bad." The case teacher had a rhetorical culture, could do lines, had a great sense of poetry and was very bad poet, but he could do things, we, know that we call in the office all the arts, he knew very well. In that last time I was giving advice, accompanied me to the door and told him that would go to South America soon ... Anyway, I went to two and a half and after a few months, one day I found the master Antonio Caso in the street I told him: "Master, you dare to meet me?" He said "Yeah, man, of course. What is it? "" By the same. " Nothing, after two days I showed up at his house and then I read six poems. And were otherwise and I read a tiny little thing called "Recuerdos de Iza, a village in the Andes. He looked at me and said, "Well, I expected that sooner or later, you had to come the poet." [...] But what if instead the teacher case had told me: "Man, you Hughie is a Victor ", or anything like that, poor me. No, the three times that I consulted the master case and that he promptly told me "what All that is evil, "because I back in my withdrawal from Colombia and Venezuela remembered with sincere emotion and actually read my papers and saw that this was very bad.
From this stage of his life, this case was the "ethical activism" Rudolf Christoph Eucken German, who took the phrase: "The idea tends to act." Therefore, in his Aesthetics (XI. Arts impure), he justified the action as a driver for action: "The poet is a spectator of life. He was an actor. Poetry means creation and contemplation eloquence work. A speech that does not tend to act is pure declamation inconsistent, unrealistic pure verbiage. To invite us to reform the world, to model it, speak the speakers ... "
Case, university diversity of political attitudes of members of the University, allowed the group to have a presence in the various schemes of the revolutionary period. Although the approaches of the stick went beyond the academic vision, its scope was to the University and the public. To understand the time and circumstances of case, it should be noted that the University over the decade of the 10 was especially antimaderista and Prohuerta. According Garciadiego, this was due to two causes; on the one hand, Madero tried to direct the University with two successive ministers, one adverse to the university community (Gómez Vázquez), and another outside (José María Pino Suárez), which earned him serious problems with the institution. On the other hand, Huerta, Madero seeing failures, decided that both Public Instruction and the University were directed by distinguished members of the community. It also ensures Garciadiego, Huerta's personal experience "had taught him that progress is achieved mainly through education" and therefore made education a centerpiece of his policy.
During the Madero regime there were three important events in academic life. First, it strengthened the School of Advanced Studies, a comprehensive ambitious Highlands and Ezequiel A. Chavez, who in practice was an institution of cultural diffusion rather than a scientific research "(Garciadiego), which courses through Case and Reyes, a school became operational. Case gave a free course in June 1912 Philosophy and Aesthetics in 1913, which helped cement Studies, a school that went through personal problems and assistance for years. Also in the tree, the movement he created the School opportunistic Libre de Derecho. Several lawyers wealthy began to organize and finance a movement against Luis Cabrera, director of Law, and subsequently started a private institution: "A private higher education was radically opposed to the proposal by Sierra in 1910," said Garciadiego. Free Law School was supported by active and retired teachers of Jurisprudence. Case, along with four other professors, agreed to teach it without giving Jurisprudence. Finally, we must mention the People's University was created in 1912 by the University Council a recommendation to continue the article of the Constitutive Act, which stated that the University should perform work of cultural diffusion. Case, Henríquez Ureña and Reyes began teaching at this institution:
conference activities consist of isolated and guided tours to museums and historical sites, and the lecturers and guides, usually members of the Ateneo, freely choose the subject address or website to visit, with the only restriction that political issues would be prohibited. The objectives were to improve the situation of workers and their families, and the promotion of nationalism through knowledge and culture. (Javier Garciadiego, technical Tough against )
Nemesio Garcia Naranjo, Minister of Education Huerta had greater mobility than their predecessors, enabling it to consolidate the change in curriculum, launched in December 1913, this official Garciadiego writes, "recognized the greatness and importance Barreda had school had, however, argued that after nearly fifty years after High School was founded it was decadent, that had forgotten its rigid curriculum erroneously moral education. " As a result of this reform, High on its agenda Human Studies. Although the author of the reform was García Naranjo, noted that the movement must comply helped undermine the hegemony of positivism, especially through the school of philosophy. Case
antimaderista was not an intellectual, because while he taught at the Free Law worked as legal adviser to the Post Office Department. In addition, Salvador Azuela said that "we know that Vasconcelos, wood, obtained for him the secretariat of the City of Mexico City. The fall of Madero, resigned to pursue teaching. "Nor was fully Huerta was the only voice for university protested the militarization of education in high school saying it was more urgent to schools in barracks to barracks in schools. However, had a default position, that is, fought for giving autonomy to the University and defended academic freedom, but at the same time, their positions "anti" was a way to legitimize the de facto power (except when considered in left the scheme).
Case, the philosopher With the publication of his first book, Philosophical Problems (1915), Case began organizing his thoughts, even if they never intended to create a system. Part of his work was designed to complement and result of his classes, but several of his books were meetings of newspaper articles. Despite all, Case, amid the controversy with his pupil Samuel Ramos, boasted: "As your Lordship writes newspaper articles, I piled books that I produce thousands of dollars ..." says Rosa Krauze Caso published in newspapers and magazines specialized, such as El Universal (until his death), Excelsior Magazine Magazines and articles on philosophy, art, morals, themes, literary, educational, political, "and yet he knew about music deeply. And with them was forming books ... In other cases, Case was philosophical exegesis, translated and wrote books, also a history and anthology of thought philosophy and two books of poems. "But the book that summarizes his personal thought was the existence of economy, as disinterested and as a charity (1916, reprinted and enlarged in 1919 and 1943).
case, says Rosa Krauze "declined to speculate over any system [...] urged by the need to vent their ideas, usually carried in the form of articles later collected to give some unity [...] Although be possible, how they want the exegetes find a philosophical system in its production, this was not the purpose of the teacher. " Indeed, a number of ideas in his philosophical constant, necessarily systematic, no matter what was his intention or not. With some variations, the following are the central ideas of philosophy expressed Case between 1906 and 1946.
Antonio Caso wrote a long philosophical work in the hope that the ideas are turned into actions and that the development of thought had practical consequences. The momentum of his work gave him the struggle against positivism, which conditioned the historical circumstances, but there were more, because, as Rosa Krauze says, "there was probably deeper reasons"
We dare to suppose that these reasons were rooted in personal religion Antonio Caso. Case
professed Christianity. No figure as the figure of Christ had captivated nobody loved him with greater zeal. "To me, he confessed in one of his interviews, Jesus is the way to solve all problems." But if he loved Jesus, he split with the dogmas of the church.
words, tried to convert to Christianity on the basis of philosophical thinking. The essence of Christianity, without the ideas that were incorporated by Catholicism and Protestantism, in its interpretation, is reduced to two lessons: "Love your neighbor and eternal life." As a follower of Christ, his thinking is part of the objective idealism, believing in the existence of an independent reality of the subject, created by a divine being. But Case distinguishes two forms of idealism. On the one hand, the German developed by Hegel, which is distance. In a speech delivered in August 1917 at the Alliance Francaise, "contemporary French philosophy, German idealism defines:
Germanic For modern philosophers, ideally identical to the real. Hegel was the author of the tremendous transformation of the values \u200b\u200bof the word, to make his famous maxim fraught with dangerous moral and metaphysical corollaries: everything real is rational, every rational is real. It is conceived
then, easily, what the attitude of a people who are convinced that the ideal is immanent in the things of the world. Believe that history itself is doing the gradual triumph of good. Cúmplese that what happens in the service of God, necessary fatally, as linked by their intrinsic logical necessity the premises of a syllogism. Case
idealism takes sides with the French, "less dialectical, less inhumane." For him, the ideals of the French Revolution are "to effective collaboration, social, Christian, man and God. The world is being submissive to the will that makes the ideal. "The man transforms reality and fight against it. From this comes the idea of \u200b\u200bseeing history as the performance of human heroism. And Thomas Carlyle draws the heroic conception of the great men. A classification of the heroes of the English historian, including deities, prophets, poets, priests, scholars and kings, Case adds the philosopher and constantly refers to "philosophical heroism." In 1927, his pupil Samuel Ramos criticize this position bombastic Case that he sees as a disproportionate philosophers, like great mountains and becomes "the historical drama" in "an outward movement with theatrical gestures."
But idealism Case referred to the opposition between spirit and matter, according to his theory as "the physical is characterized by a set of time-space notes, the psychic is spaceless and only occurs over time (and so, following this approach materialism can explain the matter, but not the spirit). In support of this idea, turned to the work of Maine de Biran French, eighteenth-century spiritualist, whose mind is connected with that of Bergson at the beginning of the twentieth century. For Maine de Biran, the only think I did not then exist (cogito ergo sum) but also want (volo ergo sum). Thus, in the act of striving, self knows what is and what he is not same. That I can understand the world but after making it a psychological fact, so "perception" is for Bergson action before knowledge. The reason is not cover anything by itself, says Case, but requires evidence, and it only goes to reason by means of intuition, a form of perception that penetrates the object to be known. That is, contrary to the positivist scientific method that extracts the data carried from object to subject, intuitionism makes the subject enters the object. I thought that intuition is necessary because pure reason can not penetrate the being-in-itself, according to Kant's critique of Aristotle. But knowledge of the phenomenology of Edmund Husserl made Case think again about the problem of the essence. Husserl part of the "thinking self" Cartesian and accept all the experience to perceive and describe. Thanks to the Phenomenology, Case concludes that "things change" but "the essence remained unchanged"
universal objects are always, do not change, do not move, not transformed. An individual is concrete and has a history. Universal objects are not. Are outside any time, however, intuition sees with equal clarity, with their own pristine that provides individual. Husserl [...] states that are simply "The latest data from the intuition." [...] For this reason Husserl himself says, with legitimate pride, true positivism is mine and not the empiricist philosophers "positivism of the essences." ( The existence of economy, such as selflessness and charity )
Positivism constants declared relationships between entities, so that philosophy was only a coordinator of special knowledge. Thus, natural law sees the necessary relation between cause and effect. Case began his criticism of Positivism in two respects. As Rosa Krauze says, "if the knowledge was based on the experience, had to accept 'all experience' without conditions, without limits, without restrictions of any kind. Metaphysics and religion also born of experience. " In addition, Case is a series of unnecessary events. Just as a physical law does not explain a biological phenomenon, the sum of scientific laws do not explain all, no events are not needed or "selfless" love, heroism and art. For Case, the "economic state" is the necessity, as the biological being put its energy to survive and only the surplus power allows you to modify your lifestyle. From this it follows moral and aesthetic thought Case. On the one hand, charity and selfless acts of heroism are based on the moral good is not "scientific" justification. On the other hand, as stated by Juan David Garcia Bacca, Case thought that it must leave the state of economy to move up the state of disinterestedness, aesthetic. Interestingly, mathematics is the thinking of an instrument case to leave the state of economy: "Thanks to the mathematical language, we discover the harmony of the universe." In other words, the idea of \u200b\u200bbeauty comes from, ultimately, a scientific understanding of the universe, seems a way to overcome the Platonic depositing the beauty not in the world of ideas but of science.
Aesthetic Case comes, therefore, the surplus energy that can overcome the "state of the economy." This supplement has a first area in which was developed by combining the playful and artistic abilities, consistent with Schiller said. The art overcomes the moral stage, because art should not be judged by their moral values \u200b\u200bas their purpose is not good, but a "purposiveness without purpose" when speaking of good, useful and pleasant, there is a interest from the perceived phenomenon, but when the audience speaks of "beauty" there is a lack of interest, "An object that satisfies no interest is beautiful." Therefore, art in turn exceeds the utilitarian and moral stage to become a "projection" (Einfühlung), ie the human spirit "projects" in the world, making him the art a way to be objective is human, but at the same time transforms the idea into action. But it is not just to say but to express, not state how it feels but to project feelings.
case, according to Kant, in contrast to the sublime beauty, two concepts in a constant struggle. For one thing, "says the reason his inability to deepen the infinite", meaning that the incommensurability Nature is far from providing serenity to the spirit, the feeling that man has to this disproportion is sublime. The beauty, for its part is held by the spirit as something won, a possession of the spirit. Thus, the sensible (or grasped by the senses) "becomes symbolic of the feeling." From this follows a personal position in case that sees art as a symbol:
When a tree, a willow bends its foliage above the water of a lake, the poet's soul drain itself, becomes one with the languid leaves of the willow, and weep with him over the lake in silence. It has infused, sympathetically, their pain on a tree that bends. If the cypress points to the sky, poetic intuition climbs the ascending branches and makes the tree upright, an episode of infinite yearning. The man comforts her beloved dead in the sign of cypress that points to the sky. That is, he consoles himself. The strength of the sacred tree straight, shows constantly, within consciousness, the region true or fanciful, but very human after all, where nothing is forgotten, because nothing perishes. This aesthetic thought joins the Symbolist art, but without the tight foundation that gave its founders, like Baudelaire. Finally, art must be the case as personal performance of the work, increasingly limited by "the machine" in modern societies. The cinema, photography and the phonograph are devices serving schemes, ie repeats. Thus, contemporary art, based on mechanization and mass production, would be the expression of "the decline of genuine culture." Case
published two books of poetry, Crisopeya (1931) and Polyptych sea days (1935), as well as his poem dedicated to Juarez. Are two collections of poems written following the conventions of the poetry of Porfirio Diaz. Above all, we observe the influence of Diaz Miron and Othon, their literary tastes (The Poem of the Cid, La Fontaine, Confucius, Dante, The Bible), pictorial (Carducho, Velázquez) and historical (China, Persia, Turkey, Rome, seventeenth-century Spain, eighteenth-century Europe). Closer to the English lyric that French influences, his poems are essentially descriptive sonnets historical and moral issue. Only the younger generation of Barandal magazine, headed by Octavio Paz, made an ironic comment on Crisopeya. However, it is important to consider a case in the poetic corpus of the Ateneo, as though he wrote and published his poems twenty years after bandmates, this aspect of his work reveals certain constants ideas symbolist poetry and talks about the durability of Hispanophile tradition, pastoral and Parnassian, even if marginally. Indeed, Case was unable to appreciate the art post-modernism, in impressionist painting or the music of Debussy, and for this reason, the aesthetic is both a testament to the intellectual concerns since the end of the Porfiriato until mid- twenty.
As can be seen, Case is not only dedicated to overthrowing the positivist thought, but he built a philosophy based on spiritualism and intuitionism, which served as a basis for necessary educational reform during the period of Huerta. Do not think like Octavio Paz, in
The Labyrinth of Solitude : "Case and his comrades destroy the unofficial philosophy of the regime but on the other hand, their ideas offer a new national reform project. Intellectual position would be little connection with the aspirations of the people and the tasks of the hour. "Tales" chores of the time "would be attempts to undermine the positivist ideology focused on the phrase" order and progress ", which focused on the intellectual youth of Mexico City, so make sure you can not have been outside a social interest. In addition, should be added that in his philosophy classes raised, by 1915, the need to find the proper Mexican, so he should be considered the initiator of the Philosophy of the Mexican who subsequently developed Samuel Ramos, Emilio Uranga, Leopoldo Zea and himself Peace. Adapted the term bovarysme case, originally used by Jules de Gaultier to explain those who "are designed differently than you are." In case the thought of the "national bovarysme" attempts to explain the Mexican as a people who deny what is and is determined to assert what is not. Hence, the "imitation extralogical" of Mexico, which is so unnecessary foreign models and unnecessary. Both terms, in political thought Case, are obstacles to achieving national unity, seen by him as a "cultural homogeneity" carried out by the "race triumph" in the conquest, ie Spain. "Antonio Caso" writes Monica Gonzalez-Chavez recognized the native to be capable of being civilized through education spreading Western values, for history, for your region. This was to teach the Castilian language, Catholic religion and the form of private property. "For the construction of a national project, Case saw the need for intellectual elite to write, and produce disciples formed theory. To that he devoted his efforts after the Ateneo was dismembered with the departure of Mexico Henríquez Ureña and Reyes. Since 1915, Case said to have been "completely alone." However, was that his best time as a teacher because, as indicated by Enrique Krauze, became the guide of the few liberal arts teachers that had the University and to the old positivist, convinced of the falsity of the ideas that had Comptian professed, he gave his lectures. It was at the same time, director of the National Preparatory School and professor of ethics, psychology, logic and philosophical issues; Studies in Philosophy and the Normal School for Girls, and Sociology in the School of Jurisprudence. Later, he was Rector of the University for short periods from 7 to 11 May 1921 and December 12, 1921 to August 28, 1923. He defended the idea of \u200b\u200bthe autonomy of the university as professor and as an officer, in 1917, he attended the Chamber of Deputies to ask for the autonomy of the university, next to his brother Alfonso, Antonio Castro Leal, Manuel Gómez Morin, Vincent Lombardo Toledo and Alberto Vázquez del Mercado, among others.
From 1921, when he delivered his inaugural address to the Academia Mexicana (I discuss briefly the Ode to music by Fray Luis de León), began to receive awards, honors and awards. That same year he was sent to Peru as an official Ambassador of Mexico to the first anniversary of the Independence of that country, which offered a series of lectures. He also visited Chile, Argentina and Brazil. In December 1924 he returned to Peru to participate in the commemoration of the centenary of the Battle of Ayacucho and traveled to Cuba. Among the awards he receives, may be mentioned, according to the dictionary lists of writers, their appointment as Professor Emeritus at the UNAM, Director Emeritus of the Faculty of Arts, member of the International Institute Sociology of Paris, Honorary Member of the Academy of History of Buenos Aires, the University of Santiago de Chile, the Lima Geographical Society, National Society of Lawyers of Mexico and the Society of Geography and Statistics of Mexico. Member of the Hispano-American Academy of Cadiz, corresponding member of the Academies of History of Colombia, of Arts of Havana and the Society of Geography and History of Costa Rica. Founding member of the Mexican Academy of Jurisprudence and Legislation, president of the National Conservatory of Music and Declamation, Chairman of the Mexico Women's University and a founding member of The National College, where he lectured his later years. Interestingly, Case was not part of the House of Spain in Mexico (then College of Mexico), possibly because of difficulties with the arrival of English intellectuals in 1939. While at a meeting of National College, Antonio Caso asked permission to go out and try some things. Did not return, he died in a hotel a few blocks away in the arms of a prostitute. "Our death illuminates our life," wrote Octavio Paz. Perhaps the manner of Nietzsche, Case tried to erase the personal experience of his philosophical work and just tried writing your intellectual experience. But the last moment of his life reveals a intimate life was not evident in his work, but Case does an unknown, hidden by the theatrical gestures that many of his contemporaries were so hollow.
Case, the polemicist Juan Hernandez Luna lists held by twelve controversial case between 1911 and 1937. With Agustin Aragon had discussed the problem of the founding of the university in 1911, and the theory of the history of Romanian philosopher Xenopol in 1922. That same year, Francisco Bulnes debated about the "future of Latin America", with Manuel Puga y Acal, in 1924, the empire of Maximilian, with Alfonso Junco, in 1936, discussed the problem "The existence of God" and finally, his former student William Hector Rodriguez discussed the relevance of neo-Kantianism, in 1937. All of them were far-reaching discussion recently on matters more or less circumstantial. However, among the highlights particularly controversial case which he argued with his former student Samuel Ramos (1927) and a series of exchanges with Francisco Zamora, Vicente Lombardo Toledano and Eduardo Pallares on the ideological orientation of the University, materialism and Marxism ( 1933 and 1935).
In the first two issues of the journal Ulises (May-June 1927), edited by Xavier Villaurrutia and Salvador Novo, the young philosopher Samuel Ramos issued a critical assessment of the work and teaching Case. Ramos's interest in writing about case was to take stock of the man who represented a point of departure in the philosophy of the twentieth century. In his essay, basically accusing him of lack of argument in his work, loss of "the ability to renew, to ignore everything that has been thought after Bergson, Croce, and James Boutroux and leaving half The study of these philosophers. But fundamentally, it complained "advocate for the intuition in a country where it takes the discipline of intelligence." Ramos writes that "the essence of pragmatism, current placing in the Case," is demonstrate that the thinking faculty is at the service of pure truth but vital human needs. "Curiously, Case answered in terms not pragmatic when he says that does not advocate the philosophical ideas" taking into account the needs of the country "," This I do not care, or ultimately matters to me. What interests me is thinking. "
The importance of this controversy in the case is thought of it makes its removal of pragmatism, which had enabled him to distance himself from positivism. But after publishing his Sociology (1927), began its distance from pragmatism. According to Rosa Krauze: "We built within new trends, Case went to the staff, following the line of ideas that had targeted in his youth. His study was divided into two parts: the personalism and existentialism and personalism from the point of view. "This last period of his thinking is influenced by historical events (WWII) and philosophical (existentialism, Heidegger ) they put in the center of metaphysical thought of death and anguish. Case practically completed before his death left a text with reflections on these issues, entitled "Death and being." While acknowledging the genius of Heidegger, does not accept the conclusions reached it makes no reference to the afterlife, which considers that the German philosopher strips the meaning of human existence. And even more, asks: "Does the birth does not mean a mystery for man?" Birth, not death "involves the true mystery of man, the secret of existence, the foundation of philosophical existentialism oriented principle and not towards the end "(El Universal, March 3, 1944). "He who aspires to reach eternal must, all human life gravitates toward a center outside of man because man himself is not a goal, and our destiny is to remain for fueled the desire for perfection consubstantial." Case vs
. Lombardo But this approach is only part of Case's position, as yet formulated his idea of \u200b\u200bpersonalism. It states that "human person" is the highest category of existence. However, the individual should not be subordinated to the community, or vice versa; axiologically, both must be subordinated to culture: "Culture as an order of the individual, society implies, and the end of society implies the individual." As for claiming that Marxism is a religion ("Marxism-Leninism, as every religion implies a particular dogma and myth, a set of cultural practices, a set of agencies expected to comply with the acts of the new religion and ethics derived from the concept of dogma, "Rosa Krauze p. 350), states that the individual should have the right to private property as long as does not exceed what is strictly necessary. Case is a Democrat who believes that this political system should be just a means to culture. But ultimately, the end of man is God, not society; only a pact with "Christian truth" that companies will find the satisfaction of man.
If on one hand, the argument with Ramos marks the last period of his philosophical thought, the debate about the ideological orientation University faces case with materialism, which always repudiated thought.
In 1929, a group of law students who formed a movement to apply to be included in the University Council. After negotiations failed, President Emilio Portes Gil have accused the movement of interest secret, so he proceeded to close the School of Law. The students began a strike that threatened to get bigger, until suddenly Portes Gil made a proposal for university autonomy, as they were coming elections in which the government had to compete with the movement Vasconcelos. This was a measure intended to win support students, even if autonomy was granted against the student requests, since the new Organic Law provided that the President would be elected by the University Council from a list proposed by the President, and not vice versa. Furthermore, the President could veto decisions taken by the Governing Council and was required to file an annual report to Congress and the Secretary of Education. Although the student movement known as the Generation of 29, and its most prominent leader, Alejandro Gomez Arias, became the symbol of autonomy, Imanol Ordorika that its members almost never came to occupy places in the University Council. Rather, it was the group of Seven Sages, organized around Antonio Caso, who had more control over university policy.
Later, in September 1933 took place in Mexico the First Congress of University of Mexico, a national assembly of rectors, professors and student representatives from 21 states attended as guests, President Abelardo L. Rodriguez, Public Education Secretary Narciso Bassols and the diplomatic corps. Antonio Caso was appointed honorary member, while Vicente Lombardo Toledano was representative of the UNAM and chairman of the commission to study the issue of "ideological orientation of the university." The document drafted by the committee argued that Mexican universities "contribute, through the guidance of their chairs and the services of its faculty and research facilities in the strictly scientific, the replacement of the capitalist system by a system socialize the instruments and means of economic production. " Worth quoting the main ideas of the document being opposed case. The conclusions adopted by the assembly raised finish high school courses with "teaching philosophy based on nature, history teaching" as an evolution of social institutions, giving preference to the economic factor as a factor in modern society and ethics, as an assessment of life that point as a standard for individual behavior, the constant effort led to the advent of a classless society based on the economic and cultural similar for all men. " It also argued that the universities contribute to the knowledge "of the economic resources of our territory, [...] of the biological and psychological characteristics of our population and the study of our system of government." It also proposed the need to provide financially for life "elements of qualities of emergency "so they can engage students from his time as" peacefully and enthusiasm ", to scientific research. And finally, provided that the graduates of universities should provide a mandatory service and paid for a year at the site considered necessary by the degree granting institution.
document should be noted that the commission was just an assembly agreement to be brought before the University Council to have any value. At points of the document, Case saw-even if not explicitly mentioned, "the influence of" historical materialism " so in his speech at the assembly, was against the University adopt a "creed" of philosophy and to oppose academic freedom. While Caso Lombardo and discussed specific positions on the teaching of History, Ethics and Philosophy, in their speeches highlighted the theme of the social role of the university. Case
think the university is a community of culture and that culture is the creation of values. So that its main activities are research and teaching, that is, the university achieved new knowledge, correcting earlier and transmitted. But Case said that culture is an objective, and contests Lombardo this point:
Culture is a mere instrument of man is therefore not an end in itself. And as I say the culture in and of itself does not exist, also affirm that abstract humanity, that the good in the abstract, no, because there is no value in the abstract. [...] Each system has historically had a special culture. Why? Because culture is just that, opinions, expressions of collective judgments. [...] No historical regime that has not been in service a way of thinking about life, a series of trials dealing, first, to persevere, to make the maintenance of the institutions that characterize this historical scheme.
So Lombardo organize your speech against academic freedom by considering false:
The nineteenth century created the capitalist system is a historic step in the evolution of all peoples, a stage that has formed a capitalist pedagogy. There has been, therefore, such neutrality. Academic freedom has served merely to guide the student toward a political purpose, in relation to the characteristics of the bourgeois state. That is reality. The State has not been neutral to the contentions of the workers, but all of it, through its organs, has served only one class, class capitalist and teaching in State schools was not just a vehicle to sustain in the consciousness of men the regime that has prevailed. There has been such academic freedom. We had, as always, an education to serve the regime.
should be noted that neither Case nor Lombardo consider the university as a space for discussion, but who see the student as an actor more or less passive in lessons, an individual who goes to school "to form its opinion." In addition, Case has a concept of academic freedom curious, to say the least, as shown in a text written in 1940, in which he outlined his idea of \u200b\u200bthe university of New Spain: Compare
[...] the higher spirit, free, honest, educated, doctors Bucareli contemporary university and Gamarra, with the absurd dogma of historical materialism as intangible University. Remember those pious individuals, defraying in favor of freedom of thought, and modern materialism Marxist lackeys attempting to stifle freedom under the domination of a ridiculous argument and discussed and discredited.
what thoughts as a comment so indispensable to serious opposition? ... We say that Mexico is shown, with respect to culture, under which New Spain developed. We will say that it seems The centuries have passed in vain, that thought has been stiff and unnatural, because it was not worth the pain of so many revolutions in favor of political freedom, intellectual and social, to come to rest in the denial of this sacred duty holy, without which all others are unnecessary: \u200b\u200bthe freedom of thought and teaching!
Moreover, you need to see this controversy as the expression of a larger confrontation between the regime and the university. As stated Imanol Ordorika:
This confrontation was, after all, the synthesis of two opposing views regarding the social role of higher education, reflecting the struggle between the social commitment that required for solving practical problems of development and believe that the only responsibility of the University lay in acquiring and providing knowledge in an abstract sense.
After both interventions, the assembly voted to Lombardo by 22 votes to 9 for Case, though the latter had threatened to end his speech: "We do collectivism or we leave the classroom. Rector of National University: if this passes, the case teacher ceases to belong to the university. I protest it wholeheartedly, with all my soul. "Once Congress was closed, students Catholics led by Manuel Gomez Morin and Rodulfo Brito Foucher, writes Lombardo,
counting on strong support from the press, the Catholic Church and the communist elements in Mexico called these points have been collected many times, went from words to deeds. They took over the building of the rectory of the University by force. The government sat back and let him do. The Rector Medellín locked himself in his house and the highest learning institution in Mexico, fell into the hands of the supporters of philosophical irrationalism.
Student Federation led by Catholics, "spurred by Brito, raided the offices of the confederation, took the furniture, set fire to the file and marched through the streets of Argentina, Justo Sierra, El Carmen and San Ildefonso shouting Death to Medellin, Lombardo, a Marxist university, government and Antonio Caso alive and academic freedom. " Lombardo and his staff left their offices, expelled by the conservatives who were in charge of the university, at the same time, Case resigned from their posts until the recent misconduct persists. The University Council agreed to the removal of Brito Foucher, director of law, after accusing him of the chaos of the University as well as having caused the mass resignation of teachers, using the school address for their personal ends and serving faith groups. In response, law students went on strike and took the Rectory, supporting Brito, but Case intervened "by inviting the strikers to leave office [...] and fight for real reform of the university." But after several meetings, the strike became general and students in Humanities and case law supported, causing the heads of all faculties resign en masse.
But the debate continued in the newspapers. On one side of El Universal and Excelsior Case spoke in favor of the second called Marxism 'philosophy pigs "and Lombardo" Lenin neighborhood yard. " And for Case, ethics
Marxist
the Jewish longing is that primary, giving his hand to everything low, dropped everything, to all that is petty and large, to exalt it to the top where the air can only hope the optimates pure intelligence and will [...] But it is more, the same way that the Social Contract, Rousseau, ceased to matter once the French Revolution, Marx's Capital, and not of the interest had when he led the Russian Revolution. We are "beyond Marxism." Now, socialism is combined throughout with a strong nationalist movement. Our Revolution has a unique profile, and should lead to an energetic government, broad social sense, in social nationalism. This is what he has done in Italy Mussolini, what today is intended to make Hitler in Germany.
is said that in 1933 the Nazis "had not yet showed its true face," however, these ideas remained the case until his recent book, Aristotle's Evocation
, 1946. Hernandez Luna, Case fan, with its very particular view, shows that the University, to oppose the implementation of socialist education, tended ties to educational institutions most conservative province: Soon
that discussion would have to charge a national significance. Lombardo's thesis was extending his hands red with the National Revolutionary Party and the House of Representatives and Senate, until he was captured a year later, the socialist reform of Article 3 of the Constitution. The thesis of Case rooted in the consciousness of both teachers and students, who raised at the National Autonomous University of Mexico and most of the provincial universities and a massive high wall of freedom of teaching and scientific research. Thanks to this gate of university education could withstand the onslaught of socialist education and stay out of the scope of the text of Article 3 of the Constitution.
University in the hands of Catholics was a controversial case for the government, so he decided to grant full independence. Medellin had waived the rectory and the Preparatory Lombardo. In view of the election of a new rector, the Catholic press is unanimously proposed a case, but the Constitutional Assembly Gomez Morin appointed as Acting Rector, thus ending the strike. Soon after, in October, President Rodriguez and Bassols launched a proposal to grant full autonomy to the university. Congress passed the Act that deprived the title of "National since it was not committed to state projects. This law became the University Council the ultimate authority and responsibility to appoint the chancellor and university authorities. Gómez Morin was ratified rector, now the University Council, and began a policy of "blatantly clerical" (Hernández Luna) who opened the door to the Jesuits and frankly fascist thinkers like Francis Guiza y Acevedo. If on one hand, autonomy was granted by the government to economically strangle the University in the hands of Catholics, on the other hand, Gómez Morin would like to transform the institution into a parallel Department of Education, so began model "schools built." Hence its relationship with the Autonomous University of Guadalajara, Mexico's first private university (founded 1935). "They appear the 'rabbits' and 'the Tecos' groups from the French College of Morelos and the Universidad Autonoma de Guadalajara, organizations run by Jesuits shock who remain in the shadows" (Hernández Luna) and ancestors of the WALL and the current secret organization, El Yunque.
But the controversy over Marxism continued in the newspapers, faced with Caso Lombardo Toledano and Francisco Zamora, professor of economics, over 1935. Zamora, an outstanding debater, held a series of exchanges in the newspapers in which case led to the theoretical basis of his disagreement with the historical materialism: "the feeling is not reducible to the movement" aimed at showing that materialism is unable to explain the mind, why this did not happen in time and space, but only in time. Zamora cites the work of experimental psychology of his time to respond to Case:
Anyone who opens a compendium of scientific psychology, even if not the most modern, and the James, for example, find: first, that sensations are described as centripetal currents contributed to the brain by nerves called afferent, second, that these flows, as well as centrifugal efferent nerves are recognized, not figuratively but real, as discharges of nerve cells, so that James compares the output of a stream of this kind with the explosion of a firearm, third, that the speed of these flows has been measured from Helmholtz and fourth, that will be studied as a complex set of movements.
In other words, even though psychology until recently followed a path that has given rise to bargain was the character of natural science and even of true science, as Pavlov says, "affirms connections between mental activity and nervous system. And so it has been reduced to ordinary sensations of nervous energy, or to move.
Case, however, was unyielding, then the separation of the spiritual and the material was the center of his thinking over forty years. As Zamora sees this position as "the expression of a feeling, a mystical belief," and he complains that his fantasies case of religious origin is unable to interpret certain aspects of cosmic reality. Zamora and Lombardo are well distant from Case position, as are the thinkers that separates the Mexican socialist thinking of romantic and idealistic notions of their predecessors. In the speech case, however, faith speaks in the name of science, ideology represents the positions of the middle class "reflects the aspirations of the petty bourgeoisie, oscillating between the capitalist and the proletarian class, seeks objective reality beyond the point of support that it is not. " Zamora reached by different means to the same conclusion as Rosa Krauze, its chief scholar, "Mr. Case spiritualism piling their roots in the unconscious in its consciousness. It is a product not of reason but of their sense of class. Has the value of a belief, more than a scientific conviction. Can not and should therefore be discussed. " Should not be overlooked that the Ateneo de la Juventud ran for education and the Mexican reality a series of abstract human values \u200b\u200band spirituality, whose derivations, productive and harmful, should not be overlooked the thought of Antonio Caso.
