At the age of four she and her family moved from Vélez (Málaga) to Madrid, and from there to Segovia, where he spent his adolescence. From 1924 to 1927 she studied Philosophy in Madrid, attending the classes of José Ortega y Gasset, Manuel García Morente , Julián Besteiro and Xavier Zubiri . During this period he participated in student movements and collaborated with various newspapers. His first work, Nuevo del liberalismo (1930), is the result of the political events of those years. Since 1931 she worked as an assistant professor of the Chair of Metaphysics at the Central University, and in 1932 she collaborated in publications such as the Revista de Occidente, Cruz y Raya and Hora de España. In these years leading up to exile, she struck up friendships with members of the Generation of '27: Luis Cernuda, Emilio Prados, Miguel Hernández and Jorge Guillén, among others. He traveled to Havana and met José Lezama Lima there, in addition to giving a conference on José Ortega y Gasset.
When the war broke out, he returned to Spain to collaborate with the Republic; residing in Valencia and Barcelona until 1939, the year he crosses the French border into exile. After passing through cities such as Paris, New York or Havana, he settled in Mexico, where he taught Philosophy at the University of San Nicolás de Hidalgo in Morelia. In Mexico he meets Octavio Paz and León Felipe. In this year begins a period of intense literary activity marked by exile and publishes “Philosophy and poetry.”
After passing through the University of Puerto Rico, he traveled to Paris in 1946, where he met Albert Camus and René Char . From 1948 to 1953 he lived in Havana and later in Rome, where he wrote some of his most important works, such as Man and the Divine, Dreams and Time, and Person and Democracy, among others. In Rome she made friends with Italian intellectuals such as Elena Croce and Victoria Guerrini and with other exiled Spaniards such as Ramón Gaya, Rafael Alberti or Jorge Guillén. In 1964 he left Rome to settle in France and during this period of retirement her philosophical thought acquired a mystical tone that is reflected in works such as Claros del bosque or De la Aurora.
With the article The Dreams of María Zambrano by José Luis López Aranguren, published in 1966 in the Revista de Occidente, a slow recognition in Spain of the importance of her work began. Among other distinctions, in 1981 she was awarded the Prince of Asturias Award and wa
Back in Spain, a new stage of intellectual activity begins, devoting himself to the reissue of already published works and the writing of numerous articles. The recognition of her work culminated in 1988 when the Spanish Ministry of Culture awarded her the Miguel de Cervantes Prize for Literature and was named doctor honoris causa by the University of Malaga.
Philosophy
For María Zambrano, philosophy begins with the divine, with the explanation of everyday events with the gods. Until someone wonders, what are things? Then the philosophical attitude is created. For Zambrano there are two attitudes: the philosophical attitude, which is created in man when he questions something, due to ignorance, and the poetic attitude, which is the answer, the calm and in which, once deciphered, we find the meaning of everything. A philosophical attitude communicated with a very peculiar language and a creative exposition of her way of thinking, which determines her literary style, and which, ultimately, would constitute the basis of what she herself will call the "method"
The question and its method
She establishes it under two great questions: the creation of the person and poetic reason. The first of them would present, let's say, the state of the matter: the being of the human being as a fundamental problem for the human being. And what the human being is, is constituted as a problem for the human being, because his being is presented primarily as yearning, nostalgia, hope, and tragedy. If satisfaction was the lot of humans, his own being would certainly not be proposed as a problem.
The theme of reason-poetics, on the other hand, without having been specially and systematically exposed in any of her works, nonetheless underlies all of them to the point of constituting one of the fundamental nuclei of her thought. Poetic-reason is constructed as the appropriate method for achieving the proposed goal: the creation of the person. Both topics she addressed extensively, bringing together as adjacent all other issues discussed. Thus, the creation of the person is closely related to the theme of the divine, with history and dreams, and the poetic reason with the relationship between philosophy and poetry or with the insufficiency of rationalism.
Politics
All the work of María Zambrano is structured by a political spirit that manifests itself in a very diverse way throughout her thought. Her political action is more direct during the years that preceded the establishment of the Second Republic and, of course, during the Civil War. However, it is true that Zambrano refused to participate in party politics, so she rejected the position of deputy for the Courts of the Republic that Jiménez de Asua offered her, opting instead for her philosophical vocation. However, it cannot be said that Zambrano abandoned politics for philosophy, but rather that she chose to do politics from the very roots of thought, since, as she explains in his first book, Horizonte del liberalismo (1930), "I became political whenever one thinks of directing your own life” and this is precisely what she aspired to achieve through the exercise of her poetic reason and her criticism of all movements of a fascist or authoritarian nature, as well as with her profound criticism of discursive reason and rationalism.
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