#gracián

[philosophybitmaps]

[bocadosdefilosofia]

«133. Antes loco con todos que cuerdo a solas: dizen políticos. Que si todos los son, con ninguno perderá; y si es sola la cordura, será tenida por locura: tanto importará seguir la corriente. Es el mayor saber a vezes no saber, o afectar no saber. Hase de vivir con otros, y los ignorantes son los más. Para vivir a solas: ha de tener o mucho de dios o todo de bestia. Mas yo moderaría el aforismo, diciendo antes cuerdo con los más que loco a solas. Algunos quieren ser singulares en las quimeras.»

Baltasar Gracián: Oráculo manual y arte de la prudencia. Cátedra, pág. 174. Madrid, 2021

TGO

@bocadosdefilosofia

@dias-de-la-ira-1

[tofutasties]

Siempre faltan palabras donde sobran sentimientos.

—Baltasar Gracián, El Criticón (1651)

[pennstateuniversitypress]

Unlocked Book of the Month: Transcending Textuality

Each month we’re highlighting a book available through PSU Press Unlocked, an open access initiative featuring scholarly digital books and journals in the humanities and social sciences.

About our April pick:

In Transcending Textuality, Ariadna García-Bryce provides a fresh look at post-Trent political culture and Francisco de Quevedo’s place within it by examining his works in relation to two potentially rival means of transmitting authority: spectacle and print. Quevedo’s highly theatrical conceptions of power are identified with court ceremony, devotional ritual, monarchical and spiritual imagery, and religious and classical oratory. At the same time, his investment in physical and emotional display is shown to be fraught with concern about the decline of body-centered modes of propagating authority in the increasingly impersonalized world of print. Transcending Textuality shows that Quevedo’s poetics are, in great measure, defined by the attempt to retain in writing the qualities of live physical display.

Read more and access the book here: https://www.psupress.org/books/titles/978-0-271-03775-2.html

See the full list of Unlocked titles here: https://www.psupress.org/unlocked/unlocked_gallery.html

[logosetverbum]

Triaca

Del ár. hisp. attiryáq, este del ár. clás. tiryāq, este del lat. theriăca, y este del gr. θηριακή [ἀντίδοτος] thēriakḗ [antídotos] 'remedio contra la mordedura de animales venenosos', der. de θηρίον 'fiera'.

1. f. Confección farmacéutica usada de antiguo y compuesta de muchos ingredientes y principalmente de opio. Se ha empleado para las mordeduras de animales venenosos.

2. f. Remedio de un mal, prevenido con prudencia o sacado del mismo daño.

[philosophybits]

Know that there are vulgar people everywhere... They speak like fools and impudently criticize others. Great disciples of ignorance, godfathers of idiocy, avid for degrading gossip. Pay no attention to what they say, and less to what they feel.

Baltasar Gracián, The Art of Worldly Wisdom

[a3spinto]

[arylleth]

When it comes to enemies, leave the door open to reconciliation. The door of gallantry is the surest one. The pleasure of revenge often turns into torment, and the satisfaction of having harmed someone often turns to pain.

—Baltasar Gracián, The Art of Worldly Wisdom

[quotessentially]

From Baltasar Gracián’s The Art of Worldly Wisdom

[authenticity2025]

Great and noble people find it more pleasant to do good than to receive it. Baltasar Gracián, The Art of Worldly Wisdom

[wmlz]

„Es gibt Regeln für das Glück: Denn für den Klugen ist nicht alles Zufall. Die Bemühung kann dem Glücke nachhelfen.“

Baltasar Gracián

[philosophybitmaps]

[bocadosdefilosofia]

«AUTOR — ¿De modo que se hace un rey?

CANÓNIGO —Sí, que no se nace hecho; gran asunto de la prudencia y de la experiencia, que son menester mil perfecciones para que llegue a tan grande complemento. Hácese un general a costa de su sangre y de la ajena; un orador, después de mucho estudio y ejercicio; hasta un médico, que para levantar a uno de una cama echó ciento en la sepultura. Todos se van haciendo, hasta llegar al punto de su perfección.

AUTOR — Y pregunto: ese punto a que llegaron, ¿será fijo?

CANÓNIGO —Esa es la infelicidad de nuestra inconstancia. No hay dicha, porque no hay estrella fija de la luna acá; no hay estado, sino continua mutabilidad en todo. O se crece o se declina, desvariando siempre con tanto variar.»

Baltasar Gracián: «El discreto», en  Obras completas, II. Biblioteca Castro-Turner, págs. 155-156. Madrid, 1993

TGO

@bocadosdefilosofia

@dias-de-la-ira-1

[tofutasties]

Buen medio

¿No adviertes —dijo Critilo— que casi todos toman el camino ajeno y dan por el extremo contrario de lo que se pensaba? El necio da en presumido, y el sabio hace del que no sabe; el cobarde afecta el valor y todo es tratar de armas y pistolas y el valiente las desdeña; el que tiene da en no dar y el que no tiene desperdicia; la hermosa afecta el desaliño y la fea revienta por parecer; el príncipe se humana y el hombre bajo afecta divinidades; el elocuente calla, y el ignorante se lo quiere hablar todo; el diestro no osa obrar, y el zurdo no para. Todos, al fin, verás que van por extremos, errando el camino de la vida de medio a medio. Echemos nosotros por el más seguro, aunque no tan plausible, que es el de una prudente y feliz medianía, no tan dificultoso como el de los extremos por contenerse siempre en un buen medio. —Baltasar Gracián, El Criticón (1651)

[v-ividus]

28. Self in the Screen: Navigating the Labyrinth of Digital Delusion

“Few bothersome things are important enough to bother with... Many things that were something are nothing if left alone, and others that were nothing turn into much because we pay attention to them.” — Baltasar Gracián

In the era of relentless connectivity, we find ourselves ensnared in a web spun by invisible algorithms—creators of a synthetic sense of belonging. Our smartphones, once mere tools, have morphed into lifelines that tether us to a fluctuating sea of information, blurring the lines between genuine relationships and the hollow echoes of parapsychological attachments. The illusion that social media grants intimacy is frequently shattered upon deeper inspection; what remains is the stark reality of disconnected connectivity.

Engaging with the digital realm fosters a codependent relationship with our devices, driving us into a cycle of like-seeking behavior that tends to echo the classroom of Pavlovian responses. We yearn for validation through notifications while simultaneously retreating further into solitary confinement. This paradox profoundly diminishes our capacity for authentic engagement in the corporeal world, leading us to cultivate relationships marked by superficiality and fleeting engagement.

The haunting truth is that many individuals become so invested in their online personas that they forget the foundational elements of real-life interactions: empathy, vulnerability, and patience. Instead, we lean into the façade, projecting idealized identities that garner admiration yet shield our truest selves from the disarray of actual connection. In this manufactured reality, we seldom confront the profound emptiness that lurks behind our screens.

The insidious nature of parasocial relationships deepens this chasm, as we form bonds with curated images and personas, mistakenly believing they fulfill our genuine emotional needs. These connections, born from a combination of longing and algorithmic persuasion, lead to a disordered dependency, leaving us emotionally drained and more isolated. We become addicts—seeking solace in a digital embrace that offers neither warmth nor sustainability.

As Gracián's wisdom suggests, we are often driven to distract ourselves by giving life to that which should remain dead—our obsession with the virtual eclipses our connection to the present. In this light, we must question the very nature of the friendships we cultivate online and the profound ramifications they hold over our moral compass and authenticity in emotional exchanges.

Identity in the Age of the Algorithm

Delving into the depths of identity formation, we arrive at a bitter truth: our understanding of self has become intricately woven with the byproducts of algorithmic engineering. The dominant social platforms act not merely as facilitators of connection but as identity architects, shaping who users perceive themselves to be through curated feeds and engagement metrics. The quest for self-actualization has devolved into a pursuit for digital accolades, leaving many grappling with fractured identities.

We must confront the stark reality that, in this landscape, our self-concept often hinges upon the validation of strangers—followers who know nothing of our inner turmoil. The process of projective identity takes center stage; we project our desires and insecurities onto our profiles, crafting narratives that may bear little resemblance to our actual lives. What results is an echo chamber where societal validation dictates self-worth, thrusting us into a state of perpetual dissatisfaction.

The implications extend far beyond mere self-esteem, impacting our sense of morality and ethical conviction. By intertwining our identities with social metrics, we sacrifice foundational values in favor of ephemeral popularity. A generation arises, thirsting for connection yet crippling under the weight of disillusionment, as the quest for engagement overshadows the need for authenticity and moral grounding.

In this age, the individual is reduced to an algorithmic cog, manipulated by external forces with no regard for personal autonomy. The consequence? A society marked by ethical vacuity, where concerns about integrity and empathy yield to disengagement and apathy. The reconceptualization of identity becomes a battlefield—one where the individual frequently loses to the collective.

Ultimately, we are left to examine the depth of our own existence. Has our identity become so intricately tied to the digital sphere that we lose sight of our core values? In a world saturated with choice and tempted by fabricated intimacy, we must learn to reclaim our narrative—resist the lure of allowing external validation to define us.

The Deterioration of Morality

The pervasive influence of digital delusion wreaks havoc on our collective ethical landscape. Algorithms perpetuate a cycle of engagement that often rewards division, sensationalism, and misinformation—the very antithesis of moral integrity. In a space where outrage garners clicks and despair drives shares, a dangerous precedent is set, one that exceptionally undermines the foundational principles of empathy and compassion.

This erosion of moral compass has repercussions that can no longer be ignored. The aspect of community devolves into an echo chamber where dissent is silenced, and critical engagement is viewed as an attack. As algorithmic feeds favor the polarizing over the productive, the decay of moral reasoning intensifies—fostering a culture of victimization and discontent rather than one of healing or reconciliation.

We stand on the precipice of a societal crisis; the machinery of social media operates not merely as passive spectators, but as active agents propagating distorted views of right and wrong. The prevalence of echo chambers limits exposure to diverse perspectives, breeding ignorance and intolerance. And, in this cultural milieu, the malignant spread of misinformation feeds societal division—pitting one faction against another.

As this moral decay seeps into our daily lives, we are forced to reckon with our complicity. A reluctance to critically scrutinize our digital engagement renders us susceptible to the dogma perpetuated by our algorithms. Recognizing and confronting these underlying biases will be necessary if we ever hope to restore moral equilibrium and foster a culture that celebrates, rather than diminishes, human connection.

In the face of this gradual deterioration, we must summon the courage to embrace self-examination—enabling ourselves to confront our own disconnects and biases rather than continuing to contribute to the malaise. The specter of algorithmic determinism beckons us to reimagine our ethical pillars and challenge ourselves to cultivate principles that extend beyond mere clicks and likes.

Projective Identity and Its Parasitic Nature

One of the more troubling concepts related to digital engagement is the phenomenon of projective identity, wherein we impose our desires and unfounded aspirations onto our online representations. This practice can be understood as parasitic, not just in the sense of consuming attention and energy, but also in feeding off our insecurities and fears. As discontent rises, we surrender our authenticity in pursuit of digital acceptance.

Within this framework, we become unwitting participants in a process that erodes personal agency; the person behind the screen is often lost amidst the curated chaos of performative identity. The parasitic nature of this relationship encourages users to cloak their imperfections, perpetuating an illusion of constant contentment. We willingly sacrifice the very essence of vulnerability for a façade that ultimately adds to our emotional isolation.

In fostering such ephemerality, social media platforms act as incubators for discontent, fueling an incessant chase for external validation. Instead of discovering connection through shared imperfections, individuals retreat further into curated interactions that only serve to deepen their feelings of inadequacy—forever trapped in a cycle of idealization and disappointment.

Consequently, the commodity of identity risks being rendered obsolete as it transcends into mere performance art, devoid of depth or resonance. Each engagement, devoid of authenticity, becomes a grotesque reflection of our stagnant emotional state—merely perpetuating the projective identity that drives us further from genuine interpersonal experience.

As we inch closer to losing ourselves in the vacuous sphere of performative identity, we must confront the unsettling reality of its parasitism. In reclaiming agency over our narratives, we must discern between who we project ourselves to be and the raw truth of our existence.

Confronting the Hard Truths Within Ourselves

Gracián’s assertion resonates profoundly as we find ourselves ensnared in the vortexes of distraction, perpetually overwhelmed by the trivial. The challenge we face now is neither simplistic nor easily accomplished—it demands a courageous, introspective plunge into the recesses of our minds. A confrontation with our role in this digital landscape is not an act of self-doubt but rather an opportunity to reclaim our narratives.

To note how we contribute to our own digital delusion is to accept responsibility—not just for our pathways in life but for the larger social constructs we chose to support. It is a call to engage with the moral identity we actively curate, recognizing the inherent ethical responsibilities that accompany our choices. Individual introspection fuels a collective awakening, evoking a ripple effect that can spur substantial change.

As stewards of an evolving digital culture, we must maintain awareness of the culpability we share in fostering connections that lack authenticity. The hearts we touch, the narratives we share, and the ethical codes we live by are transformed through thoughtful re-engagement. In reclaiming awareness, we gradually dismantle the dependency on algorithms that limit our moral potential and misshape our identities.

Conclusion: The Path Forward

Emerging from this labyrinth of digital engagement may seem bewildering; yet perseverance lies in the unrelenting pursuit of authenticity—a journey that necessitates vulnerability and a revival of genuine connection. Our identity should not be defined by our online personas but instead transcends into the nexus of real-life experiences, interactions, and the ethical frameworks we choose to uphold.

While we confront the repercussions of projective identity and algorithmic determinism, the path forward requires us to reclaim agency. With each realization, we dismantle the very foundations of our digital reliance, allowing ourselves to foster interpersonal relationships grounded in empathy, compassion, and moral integrity.

In the end, embracing our humanity amidst an ever-evolving digital landscape demands that we seek to affirm our essence rather than merely exist as products of a calculated algorithm. By acknowledging the underlying psychological and sociological dynamics at play, we might awaken a collective consciousness unyielding against the forces of disconnection—ultimately binding ourselves once more to the essence of what it means to be authentically alive.

[notasfilosoficas]

“El silencio es el santuario de la prudencia”

Baltasar Gracián

Fue un jesuita escritor español del Siglo de Oro, nacido en Belmonte de Gracián en enero de 1601 quien cultivó la prosa didáctica y filosófica.

Entre sus obras destacan “El Criticón” – alegoría de la vida humana- que constituye una de las novelas más importantes de la literatura española comparable por su calidad al “Quijote” o “La Celestina”.

Primeros años.

Las noticias sobre su infancia son muy escasas. Fue hijo De Francisco Gracián Garcés, natural de Sabiñán, la casa solar de la familia Gracián.

Se sabe que su padre fue contratado en 1604 como médico y que Baltasar estudió letras desde los 10 o 12 años en Calatayud, probablemente en el colegio jesuita de esa localidad.

En 1619 ingresó en el noviciado de la provincia jesuítica de Aragón, situado en Tarragona, en el que pasó 2 años de estudio de humanidades.

Cursó dos años de filosofía en 1621 de donde data su aprecio por la ética, la cual influyó en toda su producción literaria.

Ordenado sacerdote en 1627, impartió humanidades en el colegio de Calatayud, teniendo que migrar a diferentes provincias españolas debido a sus constantes enemistades con sus correligionarios, enseñaba filosofía y Teología Moral.

En 1650 con el cargo de maestro de escritura, publica la primera parte de su obra cumbre titulada “El Criticón” la cual publicó sin el permiso de la Compañía, provocando protestas formales elevadas a altas instancias jesuitas.

Producción Literaria.

Su producción se adscribe a la corriente literaria del conceptismo, una concepción ingeniosa entre palabras e ideas denominadas “concepto” o “agudeza”.

El pensamiento de Gracián es pesimista, como corresponde al periodo barroco.

Para Gracián el mundo es un lugar hostil, forjando un estilo construido a partir de sentencias breves muy personales, denso, concentrado y con signos lingüísticos de varias acepciones.

En su obra domina el juego de palabras y las asociaciones ingeniosas entre estas y las ideas, con lo que adquiere un lenguaje lacónico, lleno de aforismos y capaz de expresar una gran riqueza de significados.

Buena parte de su obra se ocupa de dotar al lector de habilidades y recursos que le permitan desenvolverse entre las trampas de la vida, donde el mundo es un espacio hostil y engañoso en donde prevalecen las apariencias frente a la virtud y la verdad.

Para Gracián el hombre es un ser débil, interesado y malicioso, y para ello se debe ser prudente y aprovecharse de la sabiduría basada en la experiencia; incluso disimular y comportarse según la ocasión.

Todo lo anterior, le ha valido a Gracián, ser considerado precursor del existencialismo y de la postmodernidad, influyendo en librepensadores franceses como La Rochefoucauld y más tarde en la filosofía de Schopenhauer y Nietzsche.

Últimos años

Con la aparición de la tercera parte de El Criticón, La compañía recriminó públicamente a Gracián, imponiéndole como penitencia ayuno a pan y agua, con lo que vió mermada su salud física, prohibiendo incluso el acceso a pluma papel y tinta.

Muerte

Gracián falleció poco tiempo después, en Tarazona en diciembre de 1658 probablemente enterrado en la fosa común del colegio.

Fuente: Wikipedia