 Ortega’s perception of human life as fundamental reality and as a “happening”, his analysis of the ontological distinction between “being” and “authentic being”, his description of the intersubjective interaction of the “I” and “Others” in the social world, his concepts of “generation”, “contemporaries” and “co-evals”, and his ideas of “perspectivism”, “vital” and “historical reason”, all combine to broaden and advance his philosophy of human social and historical realities. Through these intellectual orientations, Ortega became concerned with the epistemological status of historical knowledge, and approached the critical philosophy of history as the interpenetration of philosophical and historical attitudes. Critical philosophy of history thus refers to the position that characterizes the world we know and in which we act as a product of human activity and mind. Accordingly, Ortega represented the “modern” reflective thinker who approached history from philosophy, and whose theories of history as a source of human knowledge have epitomized the tendency to connect concepts of historical temporality and mind. He challenged positivist approaches to history and contributed an important aspect to the modern concept of history: the tenet that there is connection and meaning in human history which emanates from a principle of continuity inherent in individual human lives.