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Vicente Risco

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Presentación sobre Vicente Risco para 4º de ESO

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Vicente Risco

  1. 1. *
  2. 2. ESTUDOS E PROFESIÓN *Estuda Dereito en Santiago. *Exerce como funcionario de Facenda. *Marcha a Madrid cursar Maxisterio. *Regresa a Ourense como catedrático de Historia da Escola Normal.
  3. 3. PUBLICA AS REVISTAS *La Centuria (1917), con Arturo Noguerol. *Nós (1922), da que foi director literario.
  4. 4. *PERSONALIDADE ACTIVA *Ingresa nas Irmandades da Fala (1917). *Participa no Seminario de Estudos Galegos, onde dirixe a sección de etnografía e folclore. *Ingresa na Real Academia Galega (1929), cun discurso titulado “Un caso de licantropía”.
  5. 5. *ACTIVIDADE POLÍTICA *Funda o Partido Nazonalista republicán de Ourense, con Ramón Otero Pedrayo (1931). *No ano 1935 foi nomeado membro do Consello executivo do Partido Galeguista. *Únese á Dereita Galeguista (1936).
  6. 6. *BASE FILOSÓFICA *Creación de mitos *Liñaxe celta *Exaltación do medievo *Valoración do natural-rural / histórico-urbano *Pensamento: *Irracionalismo gnoseolóxico: *Realidade = razón + intuición (mito, arte e relixiosidade) *Visión cíclica da historia *O sentimento da Terra
  7. 7. * *Ruptura coa narración costumista. *Do caso que lle aconteceu ao doutor Alveiros: Narración humorística *Relatos de base folclórica con intención didáctica: *O lobo da xente *A trabe de ouro e a trabe de alquitrán *A Coutada: diálogo filosófico *Os Europeos en Abrantes: *Novela inacabada *Sátira de personaxes ourensás *O porco de pé
  8. 8. *Ensaio*Caracterízase polo didactismo *Etapas: *Pregaleguista: Nós, os inadaptados *Nacionalista: Teoría do nacionalismo galego *Posnacionalista: *Mitteleuropa *Leria: colección de textos filosóficos e crítico- literarios
  9. 9. ETAPAS VITAIS Na súa vida pódense apreciar tres etapas ben diferenciadas: Pregaleguista. Ata a publicación da revista «La Centuria» (1917). Galeguista. Época das Irmandades da Fala e ata a Guerra Civil (1920 – 1934) Nacional-catolicista. O resto da súa vida. (1934 – 1963)
  10. 10. Tratábase dunha etapa esteticista, antisocial, caracterizada polo exotismo. O propio Risco cualificou esta súa primeira etapa de “antisocial, antigregaria, individualista e introvertida”. Vivía espiritualmente afastado, atraído polo de lonxe considerándose «anormal por supernormal», introvertido, convencido do principio básico de que «ser diferente é ser existente». Unha das manifestacións desta «cobiza do lonxe» era, en efecto, o interese cultural polo xeográfico e historicamente distante: a India, África Central, o Tíbet, Exipto, Babilonia, etc ETAPAS VITAIS:Pregaleguista
  11. 11. Mais a partir dos anos vinte encetou unha nova etapa, cunha reacción violenta, caracterizada polo compromiso. A autenticidade desta conversión, —da inadaptación ao nacionalismo—, non permite marxe ningunha para a dúbida. Foi radical, foi un cambio de existencia, a adopción dun novo programa de vida. O seu ideario galeguista entendeu que a cultura vive e medra nas tensións entre o local e o universal, e como consecuencia debe participar do xeral e do particular. Levado por esa idea, a través da tradución, promoverá a recepción de textos doutras literaturas. ETAPAS VITAIS: Galeguista
  12. 12. A segunda conversión de Risco terá como orixe a Guerra Civil, poñendo a súa pluma ao servizo da defensa dunha Igrexa obsesionada polo comunismo. Así, Risco adheriuse aos que se rebelaron en armas contra a República para poder sobrevivir nunha Galiza na que non houbo guerra e si unha feroz represión: o que el fixo foi o que ditaba a época. Pero non sacou proveito ningún do seu franquismo: viviu na precariedade, ás veces dura, os anos da posguerra e incluso tivo que sufrir dous expedientes de depuración. ETAPAS VITAIS: Nacional catolicismo
  13. 13. BASES FILOSOFICA DO PENSAMENTO DE RISCO: Irracionalismo gnoseolòxico Visiòn cìclica da historia O sentimento da Terra exalta o sentimento, non como función afectiva senón como facultade cognoscitiva e potencia mística, que, por riba da razón, nos revela o cerne das cousas. hylícos (materialistas), psíquicos (racionalistas) e pneumáticos (espiritualistas). valora a fala como o elemento máis espiritual da cultura, pois modela o pensamento e a maneira de ser das xentes ata o punto de que o cambio de lingua determina a dexeneración espiritual dos pobos.

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