Abstract

El artículo gira en torno a la tensión contrapuntística que crea el delirio frente a la razón en el Quijote. Partimos de la idea (que compartimos con María Zambrano) de que el delirio es una forma de inteligencia diferente a la inteligencia racional, y que es también una de las diferentes perspectivas (de acuerdo con Leo Spitzer) que conforman el mundo. Es el espacio de la metáfora, de la invención, de la alucinación, es el mundo de don Quijote. Nuestro caballero andante intentará verter su mundo sobre la realidad racional y allí se generará el enfrentamiento entre el delirio y la razón, en términos contrapuntísticos, la disonancia que se resuelve en consonancia casi siempre cuando es derrotado el delirio, en ese momento se acaba el tiempo sin tiempo de la aventura, y don Quijote vuelve al tiempo cronológico y distingue la realidad racional, pero no podrá aceptarla, a menos que esté encantada. Este tema es analizado a la luz de diversas obras, entre ellas: La ambigüedad en el Quijote de Manuel Durán, “Don Quijote” de Foucault, Meditaciones del Quijote, de Ortega y Gasset, “Ambigüedad de la novela”, de Octavio Paz, “Perspectivismo lingüístico en El Quijote”, de Leo Spitzer, etc.

Abstract

In El pastor Quijótiz (1969), Camón Aznar resorted to the antagonism ideal vs. reality, characteristic of many recreations of Cervantes’ masterpiece, to explore the problem he had in combining the ideas of his freethinking youth with his later role as an active intellectual under Franco.  El pastor Quijótiz is an attempt at saving the liberal intellectuals’ utopianism of the early 20th century by transforming it into a form of private spirituality that serves as a comforter in the face of the surrounding social injustice. Camón Aznar builds upon the figure of the rebellious Don Quixote created by Unamuno, who he had admired in his youth. However, he changes the figure by adding a resigned victimization of Stoic- Christian origin.

Abstract

Don Quixote creates Dulcinea of El Toboso, the beloved of the knight-errant, out of his recollections of Aldonza Lorenzo. The character of Dulci­nea is very different from the peasant woman who inspired her creation, to the point that the latter is entirely effaced, while the imaginary Dulcinea, as she has taken possession of don Quixote’s inner world, becomes stronger and plays an increa­singly important role in the novel, exerting influence on the development of events. This will be more evident in the second part of the novel, where two women at the duke’s court, the duchess herself and Altisidora, take on the task of unmasking the nonexistence of Dulcinea, and induce don Quixote to fall in love with a real woman, a role assumed by Altisidora. In this essay, I argue that the more these real women question Dulci­nea, the stronger will be don Quixote’s feelings for his imaginary beloved. This process takes place within one of the central conflicts of Cervantes’ novel: the struggle between the creatures of the imagination and those we accept as real.