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historiografía cubanista. Nacido en La Habana en 1788, su padre, un oficial mil itar español, le dejó muy pronto al cuidado de sus tías criollas debido a la temprana muerte de su madre. El tipo de educación que recibió en casa de sus tías debió de influir en su opción por el sacerdocio. Realizó los estudios de filosofía y teología en el Colegio Seminario de San Carlos, en la primera década del siglo XIX. Su maestro durante los tres primeros semestres de sus estudios de filosofía, dedicados a la Lógica y la Metafísica, fue José Agustín Caballero, el primero que introdujo una cierta novedad en los estudios filosóficos en Cuba. La Filosofía electiva de Caballero, publicada en 1797 para que sirviera de texto a sus alumnos -como estable,cían los estatutos del Colegio Seminario ' -, destaca por tres aspectos: sus críticas a la escolástica, la negación del princip io de autoridad -punto de partida de la filosofía ecléctica, tan de moda entonces-, y por el hecho de que casi todo el texto se dedique a la Lógica o teoría del conocimiento, manifestando explícitamente un cierto desprecio hacia la Metafísica, corazón de la escoiástica. De esa manera, el que fuera titular de la cátedra de FilosotIa del Colegio Seminario entre 1785 y 1805, los años de mayor difusión de las ideas ilustradas en el mundo hispánic0 2 , manifestaba su conocimiento y aprecio por la filosotIa moderna -auÍ1que no la asumía del todo-y suscitaba inquietudes nuevas en sus discípulos, de los que Yarela parece haber sido el más aventajado 3 • El caso del Seminario de San Carlos y José Agustín Caballero constituye un ejemplo más de lo que venía sucediendo con los estudios universitarios tanto en la península como en América en esas mismas décadas, aunque de forma más acusada en el continente americano. Si en la España peninsular fracasó relativamente la reforma universitaria emprendida desde el Consejo de Castilla en 1771, debido a la resistencia de los colegiales y otros estamentos tradicionales 4 , el pensamiento 1","grobid_abstract_attachment_id":"33313323"},"document_type":"paper","pre_hit_view_count_baseline":null,"quality":"high","language":"es","title":"Tradición y modernidad en las 'Lecciones de Filosofía' de Félix Varela","broadcastable":true,"draft":null,"has_indexable_attachment":true,"indexable":true}}["work"]; window.loswp.workCoauthors = [10504535]; window.loswp.locale = "en"; window.loswp.countryCode = "SG"; window.loswp.cwvAbTestBucket = ""; window.loswp.designVariant = "ds_vanilla"; window.loswp.fullPageMobileSutdModalVariant = "control"; window.loswp.useOptimizedScribd4genScript = false; window.loswp.appleClientId = 'edu.academia.applesignon';</script><script defer="" src="https://accounts.google.com/gsi/client"></script><div class="ds-loswp-container"><div 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En la época del Centenario, José Ingenieros comienza a interesarse por la filosofía y por el valor de la filosofía como constructora de la cultura argentina. Es una época atravesada por el discurso nacionalista en la literatura y por sus pretensiones de dominar el espacio político mediante el predominio cultural. En el artículo analizamos un trabajo central de Ingenieros sobre la filosofía, Las direcciones filosóficas de la cultura argentina, intentando reconocer el diálogo con Blasón de Plata, de Ricardo Rojas e, indirectamente, una respuesta al nacionalismo literario. Según esta lectura, dicho diálogo nos habla de la conflictividad de la ciudad letrada, de la pelea por habitarla, por dirigirla, en el momento preciso en que, según Ángel Rama, ella triunfaba. Palabras Clave. 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