[7] José Luis Gómez Martínez was born in Soria, Spain, on June 1, 1943, in a family of limited financial resources at the end of the Spanish Civil War.
Gómez Martinez maintained, above all, fruitful relations, both through the biannual Seminar of Salamanca, Spain, and in several Latin American countries (Bolivia, Argentina, Uruguay, Brazil, Venezuela, Peru...), but especially in Mexico, at the UNAM and Universidad Iberoamericana.
[14] The philosophical formation of Gómez Martínez starts in Germany as a reaction to the Spanish repression (Franco’s dictatorship) and the reading in German of Ortega y Gasset.
[18] However, it was through his participation in the biannual international gatherings at the University of Salamanca,[19] that his theoretical base acquired a precise objective in the study of Latin American Thought.
However, in 1980, the date in which he met the Mexican philosopher Leopoldo Zea, Gómez Martínez made also the recovery of the Latin American Ideas a major focus in his research.
Then came studies on various Latin American thinkers (Samuel Ramos, Domingo Sarmiento, Juan Bautista Alberdi, Eugenio María de Hostos, José Enrique Rodó, Alfonso Reyes, José Gaos among others), and an initial concentration on Bolivian thought, through studies in journals, a panoramic view in Bolivia: 1952–1986, and then, culminating in 1988 with the publication of Bolivia: a people in search of their identity.
In them, he finds the beginning of three periods of internalization (self-awareness) that, starting with the recognition of its Western affiliation, Latin American thinkers seek cultural independence by striving for solutions to their own existence.
Since his first publication,"Américo Castro and Sánchez-Albornoz: two Positions on the Origin of the Spaniards" (1972),[22] Gómez Martínez emphasizes the need to start with sound theoretical principles in the construction of meaning.
[28] The Russian philosopher Edward Demenchónok points out that the objective of this book is to "recover the human being as the referent to the axiological discourse, as the center of communication and the creator of culture.
On the axiological discourse, the anthropic is a form (in the Kantian sense, which means the universal and general importance) that reflects on the contents of the literary, philosophical, and cultural texts.
The author appeals, as does the Latin American Philosophy of Liberation, to the concept of problematization, which suggests a questioning of the inner structure, understood as a transformable, dynamic contextualization.
"[30] Beyond Postmodernity is, in effect, Gómez Martínez’ best work, which then allows novel formulations, both in the pedagogical and in the socio-cultural field, that anticipated the impact of the digital revolution of our time: "Education and Globalization.