Joxe Azurmendi

Joxe Azurmendi

Joxe Azurmendi on the 50th anniversary of the magazine Jakin (2006)
Born 19 March 1941
Zegama, Basque Country
Era Contemporary philosophy
Region Western philosophy
School Continental Philosophy
Main interests
 Modernity, Age of Enlightenment, Romanticism, Social philosophy, Political philosophy, Philosophy of language, Ethics, Nationalism, Basque literature
Notable ideas
 Relative relativism, Open nature of human being, The State as secular church, Morality as political weapon.

Joxe Azurmendi Otaegi (born Zegama, Basque Country, 19 March 1941) is a Basque writer, philosopher, essayist and poet. He has published numerous articles and books on ethics, politics, the philosophy of language, technique, Basque literature and philosophy in general.[1]

He is member of Jakin and the director of Jakin irakurgaiak, a publishing house which has published over 40 books under his management. He also collaborated with the Klasikoak[2] publishing firm in the Basque translations of various philosophical works and was one of the founders of Udako Euskal Unibertsitatea (The Basque Summer University).[3] He is currently a Professor of Modern Philosophy and a lecturer at Euskal Herriko Unibertsitatea (The University of the Basque Country).[4] In 2010 he was awarded the title "honorary academic" by Euskaltzaindia (The Basque Language Academy).[5]

Azurmendi is an intellectual who studies the problem more than the solution. Azurmendi's essays cover modern European topics in great depth and knowledge. He has incorporated the philosophy and thinking of European thinkers, especially German ones. He often adopts a polemic tone.[6]

In short, in the opinion of many, Joxe Azurmendi is one of the most prolific and erudite thinkers in the Basque Country.[7][8]

Life

Joxe Azurmendi studied philosophy and theology at The University of the Basque Country, Rome and Münster.[9]

At the beginning of the 1960s he joined the cultural movement which grew up around the magazine Jakin, and was in fact the director of the publication when it was prohibited for the first time by Franco's regime. He has collaborated closely and uninterruptedly with the magazine since its restoration. In that publication he has raised the problems of Basque society in the context of European thinkers.[10] During the early 1970s he focused his attention on disseminating basic literature in the Basque language on subjects which were being hotly debated at the time in the Basque Country: nationhood, socialism, internationalism,[11] etc. In the 1980s he began teaching at The University of the Basque Country, and in 1984 he submitted his thesis on Jose Maria Arizmendiarrieta, the founder of the Mondragon cooperative movement, in which he argued that Arizmendiarrieta's project aimed to unite individuals and society under an organisation which combined both socialism and French personalism.[12]

In 1992 he published what was to become his best-known work: Espainolak eta euskaldunak (The Spanish and the Basques). The work, published by Elkar, was written in response to a text by Sánchez-Albornoz which claimed that "The Basques are the last people to be civilised in Spain; they have a thousand years less civilisation than any other people ... They are rough, simple people who nevertheless consider themselves to be the children of God and the heirs to his glory. But they are really nothing more than un-Romanised Spaniards."[13] Azurmendi's essay refuted and dismantled the stereotypes maintained about the Basques by certain Spanish intellectuals.

It was on the threshold of the new millennium, however, that Azurmendi's work reached its height. During the early years of the 21st century he published the trilogy formed by Espainiaren arimaz (About the soul of Spain) (2006, Elkar), Humboldt. Hizkuntza eta pentsamendua (Humboldt. Language and Thought) (2007, UEU) and Volksgeist. Herri gogoa (Volksgeist. National Character) (2008, Elkar). In this trilogy, Joxe Azurmendi reveals some of his most significant thinking.

Thinking

His work emerged and developed during a period marked by a crisis of culture, politics and values. But it was a crisis that he understood not as something negative, but rather something that opened up a whole new range of possibilities. Consequently, all his thinking is centred around the defence of freedom in every field, but especially in relation to conscience and thinking.

Far from fleeing the crisis, then, his work tries to outline how we can live in this situation. To this end, he adopts a relativist perspective, and given that modernity has left us with no solid base, he fights against the last vestiges of the dogmatism towards which our society tends to lean when in crisis:

" The proclamation of relativism is provocative. ... I am not particularly interested in being an apostle of relativism. But as I come from a dogmatic culture [Franco's regime], I'm allergic to some things. Truth, Reason and absolute correction were Catholic in that culture. Now I hear that postmodern relativism is the cause of the moral misery and the loss of values. It is seen that there is a nostalgia of dogmatic culture, disguised with some democratic and enlightened discourse. That dogmatic culture has relativism as its enemy, for that reason I claim this convicted relativism. But it is not an absolute relativism."[14]

In this sense, for example, he is critical of the modern state, which he accuses of being the new church seeking to control our consciences.[15] He also criticises the exploitation of morality, or in other words, how politicians, instead of solving the problems facing them in their various areas or fields, flee instead to moral ground in order to hide their responsibilities under the cloak of supposedly absolute moral principles:

"In the mean time, what is the point of repeating the old tale as to what the state is becoming? Once the sour critical analysis of sometime ago (Herbert Marcuse: One-Dimensional Man), the dark negative utopias (Aldous Huxley, George Orwell) and the protest cries (May 68) are forgotten, and with a near lack of the slightest sense of resistance in civil society, the cobweb of power spins peacefully over our heads, all over the place. Even the dressing room."[16]

He has also made an important contribution in questioning the canonical interpretations which have been constructed regarding different issues. Of particular interest, due to his erudition and training in Germany, is his interpretation of the German Enlightenment. In this context he deconstructs the apparent opposition between the French Enlightenment and German Romanticism and proposes a new way of thinking about the different aspects which stem from this opposition.[17] In this way, he defies certain Spanish and French intellectuals (Alain Finkielkraut[18]) and argues that nationalism in fact arose in France (Montesquieu, Voltaire, Rousseau, Ernest Renan) and was later reinterpreted by the German thinkers and romantics. By doing this, he questions the way in which authors such as Goethe, Schiller, Herder or Humboldt are viewed as the fathers of metaphysical nationalism. In this field, the opposition between civic nationalism and ethnic nationalism is deconstructed.[19] Thus, Azurmendi criticizes the essentialist basis of Spanish nationalism[20] and French nationalism[21] that operates under these nation states.

He also dedicates a large part of his work to recovering and reinterpreting Basque thinkers, breaking through and dismantling numerous stereotypes. Of particular interest is his research into Jon Mirande, Orixe, Unamuno[22][23][24] and others.

He is an author who has worked from within and for Basque culture. He claims to have been influenced by Basque authors[25] from the post-war period, for example, in questions of language. In this field, he has researched other authors also, including Heidegger, Wittgenstein, George Steiner and Humboldt. The fact that his vast oeuvre is all written in the Basque language is clearly consistent with his thinking.

Writing style

In his language Joxe Azurmendi combines an educated register with colloquial expressions, and his prose is fast, incisive, and ironic. Azurmendi's Basque is modern and standard and he demonstrates great knowledge of the language, and richness and variety of expression.[26]

Works

The Inguma[27] database of the Basque scientific community contains over 160 texts written by Azurmendi.

Essays

Poetry

Articles in journals

Awards and Recognition

See also

Notes

  1. ↑ "Azurmendi, Joxe". Harluxet Hiztegi Entziklopedikoa (Encyclopedia Online in Basque)(Retrieved 29 October 2013)
  2. ↑ Klasikoak, Collection of translations into the Basque language of the classics of universal thought (website of EHU)
  3. ↑ Andoni Olariaga: "Joxe Azurmendi. Askatasunaren pentsalaria" in Alaitz Aizpuru, Eukal Herriko pentsamenduaren gida, Bilbo: UEU, 2012. p. 147
  4. ↑ Joxe Azurmendi at The University of the Basque Country (EHU)
  5. ↑ Joxe Azurmendi at The Basque Language Academy
  6. ↑ Altzibar, Xabier. "The Essay in Basque" in Mari Jose Olaziregi (ed.), Basque Literary History, Reno, Center for Basque Studies/University of Nevada, pp. 283–84
  7. ↑ Altzibar, Xabier. "The Essay in Basque" in Mari Jose Olaziregi (ed.), Basque Literary History, Reno: Center for Basque Studies/University of Nevada, 2012
  8. ↑ Iturriotz, Ander (2010). "Zergatik Azurmendi?", Hegats, 45: 9-15.
  9. ↑ Preface of Gandiaga in Joxe Azurmendi: Hitz berdeak, Oñati: EFA, 1971
  10. ↑ Sudupe, Pako: 50eko hamarkadako euskal literatura II, Donostia: Utriusque Vasconiae, 2011. p.283
  11. ↑ Joxe Azurmendi: Arana Goiri-ren pentsamendu politikoa, Donostia: Hordago Lur, 1979. p.1
  12. ↑ Andoni Olariaga: "Joxe Azurmendi. Askatasunaren pentsalaria" in Alaitz Aizpuru, Euskal Herriko pentsamenduaren gida, Bilbo: UEU, 2012. p. 149
  13. ↑ Joxe Azurmendi: Espainolak eta euskaldunak, Donostia: Elkar, 1992. p.17
  14. ↑ Joxe Azurmendi: "The Basques are Argonauts with very fragile ships", Interview in Hegats (45), p. 209.
  15. ↑ Joxe Azurmendi: Barkamena, kondena, tortura, Donostia: Elkar, 2012.
  16. ↑ Joxe Azurmendi: Demokratak eta biolentoak,Donostia: Elkar, 1997. p. 101.
  17. ↑ Joxe Azurmendi: Volksgeist. Herri gogoa, Donostia: Elkar, 2008. p.129
  18. ↑ Joxe Azurmendi: Euskal Herria krisian, Donostia: Elkar, 1999. p.119
  19. ↑ Joxe Azurmendi: Historia, arraza, nazioa, Donostia: Elkar, 2014. p.27
  20. ↑ Joxe Azurmendi: Espainiaren arimaz, Donostia: Elkar, 2006
  21. ↑ Joxe Azurmendi: Historia, arraza, nazioa, Donostia: Elkar, 2014
  22. ↑ Joxe Azurmendi: "Unamunoren atarian" in Euskal Herriko pentsamenduaren gida, Bilbo: UEU, 2012. p.29
  23. ↑ Joxe Azurmendi: Bakea Gudan. Unamuno, historia eta karlismoa, Tafalla: Txalaparta, 2012
  24. ↑ Interview on Unamuno: «Unamuno ez da inoiz liberala izan; antiliberala zen azken fasean ere», Berria, 31 May 2012 (Retrieved 29 October 2013)
  25. ↑ Joxe Azurmendi: "Kierkegaard-en 'egunkari ezkutua'", in J.L. Ormaetxea, Txillardegi lagun giroan, Bilbo: UEU, 2000
  26. ↑ Altzibar, Xabier 2012. "The Essay in Basque", in Mari Jose Olaziregi, Basque Literary History, Reno: Center for Basque Studies/University of Nevada. p. 284
  27. ↑ Joxe Azurmendi (>160)
  28. ↑ Jakingunea
  29. ↑ Anaitasuna on the website of Euskaltzaindia.
  30. ↑ RIEV 48.
  31. ↑ Anaitasuna, 328.
  32. ↑ website of UEU
  33. ↑ website of Basque Government.
  34. ↑ Joxe Azurmendi at The Basque Language Academy
  35. ↑ website of Eusko Ikaskuntza
  36. ↑ report of Amaia Ereñaga, Gara, 9 November 2012 (Retrieved 29 October 2013)
  37. ↑ website of Basque Language Publishers Association
  38. ↑ website of The Council of Gipuzkoa

References

External links

Wikiquote has quotations related to: Joxe Azurmendi