The Sanctification Of Don Quixote

Ziolkowski explores the religious implications of the figure of Don Quixote in Western literature from Cervantes to the present.While scholars and critics in the past have often called attention to the secularizing tendency of modern literature, to the numerous fictional adaptations of the Christ figure on the one hand, and the innumerable literary descendants of Don Quixote on the other, this study is the first to examine a lineage of characters in whom the images of the alleged savior and the mad knight are combined.After considering Don Quixote as the first modern novel, and taking into account its relationship to religion, society, and censorship in seventeenth-century Spain, Ziolkowski traces the history and fate of Don Quixote, the character, through a series of religious transformations over the centuries, focusing on three novels that adapt the Quixote figure: Henry Fielding's Joseph Andrews, Fyodor Dostoevsky's The Idiot, and Graham Greene's Monsignor Quixote. Ziolkowski argues that, given the increased secularization and decline of religious consciousness over the last several centuries, any pursuit of religious values or ideas becomes questionable and this appears &"quixotic&" insofar as it stands in contradiction to the sociohistorical context. He concludes that religious existence, for the few who pursue it in suffering, which means that the religious person feels temporally displaced for adhering to a seemingly obsolete faith and lifestyle.

This book offers a reading particularly of Part II of Don Quixote, a reading that is embedded in a philosophical reflection on the revelation of religious truth in and through literature. Part II of Don Quixote is the far richer part for its meta-literary reflection on the novel itself as a genre and on life as such seen through the lens of self-reflection. The author has treated the phenomenon of modern self-reflexivity as originally theological in nature in previous publications (notably Dante’s Paradiso and the Theological Origins of Modern Thought: Toward a Speculative Philosophy of Self-Reflection, Routledge, 2021). The present endeavor expands this overall intellectual project, extending it into detailed consideration of what is recognizably another nodal great work inaugurating unprecedented forms of self-reflection in the early modern period. Reading the founding texts of literary and cultural tradition in this negative-theological key proves crucial to allowing them to release the full force of their religious vision in the present age, despite its sometimes obstinate secularity. This reading absorbs and reconciles the religious and secular readings of Miguel de Unamuno and José Ortega y Gasset, two of Spain’s outstanding philosophical luminaries. Both thinkers based their entire philosophies and their analyses of the Spanish national character and destiny on their interpretations of the Quixote. Negative theology deploys critical reason that critiques the limits of reason itself and opens toward an unfathomable (un)ground of All. Such speculative interpretation performs a synthesis of the secularizing and sacralizing tendencies that are both sublimely operative in the text of the Quixote. It thereby enables the work to emerge in the fully parodic and paradoxical vitality that other interpretations, governed by one paradigm or the other, access only partially. Rather than falling into one camp or the other, the proposed approach combines and resources both heritages, sacred and secular, in their deepest synergisms. Spanish baroque mysticism and contemporary post-secular thought are made to converge in highlighting the blessed, even sacred, donation that literature like Don Quixote preserves and transmits as our most precious and saving cultural heritage.

Cervantes’ now mythical character of Don Quixote began as a far different figure than the altruistic righter of wrongs we know today. The transformation from mad highway robber to secular saint took place in the Romantic Era, but how and where it began has just begun to be understood. Germany and England played major roles, but, contrary to earlier literary historians, Pascal, Racine, Rousseau and the Jansenists scooped Henry and Sarah Fielding. Jansenism, a persecuted puritanical and intellectual movement linked to Pascal, identified itself with Don Quixote’s virtues, excused his vices, and wrote a game-changing sequel mediated by the transformative powers of a sorcerer from Commedia dell’Arte. As an early Romantic, Rousseau was attracted to the hero’s fertile imagination and tender love for Dulcinea, foregrounding the would-be knight’s quest in a play and his best-selling novel, Julie. Sarah Fielding reacted similarly, basing her utopian novel David Simple on the Jansenist concept of quixotic trust in others. Colahan here reproduces and explains for the first time the extremely rare original illustrations of the French sequel to Cervantes’ novel, and documents the fortunes in French culture of the magician at the heart of the Romantic Quixote.

Ever since its appearance, Miguel de Cervantes’ Don Quixote has exerted a powerful influence on the artistic imagination all around the world. This cross-cultural volume offers important new readings of canonical reinterpretations of the Quixote: from Unamuno to Borges, from Ortega y Gasset to Calvino, from Mark Twain to Carlos Fuentes. But to the prestigious list of well-known authors who acknowledged Cervantes’ influence, it also adds new and surprising names, such as that of Subcomandante Marcos, who gives a Cervantine twist to his Mexican Zapatista revolution. Attention is paid to successful contemporary authors such as Paul Auster and Ricardo Piglia, as well as to the forgotten voice of the Belgian writer Joseph Grandgagnage. The volume breaks new ground by taking into consideration Belgian music and Dutch translations, as well as Cervantine procedures in Terry Gilliam’s Lost in La Mancha. In all, this book constitutes an indispensable guide for the further study of the Quixote’s Nachleben and offers exciting proposals for rereading Cervantes.

Don Quixote Explained focuses on seven topics: how Sancho Panza refines into a good governor through a series of jokes that turn earnest; how Cervantes satirizes religious extremism in Don Quixote by taking aim at the Holy Roman Catholic Church; how Don Quixote and Sancho Panza check-and-balance one anothers excesses by having opposite identities; how Cervantes refines Spanish farm girls by transforming Aldonza Lorenzo into Dulcinea; how outlaws like Roque Guinart and Gines Pasamonte can avoid criminality and why; how Cervantes establishes inter-religional harmony by having a Christian translator, on the one hand, and a Muslim narrator, on the other; and lastly, how Cervantes replaces a medieval view of love and marriage?where a woman is a housekeeper, lust-satisfier, and child begetter?with a modern view of equalitarian marriage typified by a joining of desires and a merger of personalities. "AN ERUDITE EXAMINATION OF THE THEMES AND IDEAS IN DON QUIXOTE. I THOROUGHLY ENJOYED THE WRITING AND EXPOSITION OF THIS WELL-REASONED CRITIQUE. BUY IT AND STUDY IT. GERALD J. DAVIS, AUTHOR OF DON QUIXOTE, THE NEW TRANSLATION BY GERALD J. DAVIS" WWW.DON-QUIXOTE-EXPLAINED.COM

Four hundred years since its publication, Miguel de Cervantes’s Don Quixote continues to inspire and to challenge its readers. The universal and timeless appeal of the novel, however, has distanced its hero from its author and its author from his own life and the time in which he lived. The discussion of the novel’s Catholic identity, therefore, is based on a reading that returns Cervantes’s hero to Cervantes’s text and Cervantes to the events that most shaped his life. The authors and texts McGrath cites, as well as his arguments and interpretations, are mediated by his religious sensibility. Consequently, he proposes that his study represents one way of interpreting Don Quixote and acts as a complement to other approaches. It is McGrath’s assertion that the religiosity and spirituality of Cervantes’s masterpiece illustrate that Don Quixote is inseparable from the teachings of Catholic orthodoxy. Furthermore, he argues that Cervantes’s spirituality is as diverse as early modern Catholicism. McGrath does not believe that the novel is primarily a religious or even a serious text, and he considers his arguments through the lens of Cervantine irony, satire, and multiperspectivism. As a Roman Catholic who is a Hispanist, McGrath proposes to reclaim Cervantes’s Catholicity from the interpretive tradition that ascribes a predominantly Erasmian reading of the novel. When the totality of biographical and sociohistorical events and influences that shaped Cervantes’s religiosity are considered, the result is a new appreciation of the novel’s moral didactic and spiritual orientation.

While Kierkegaard is perhaps known best as a religious thinker and philosopher, there is an unmistakable literary element in his writings. He often explains complex concepts and ideas by using literary figures and motifs that he could assume his readers would have some familiarity with. This dimension of his thought has served to make his writings far more popular than those of other philosophers and theologians, but at the same time it has made their interpretation more complex. Kierkegaard readers are generally aware of his interest in figures such as Faust or the Wandering Jew, but they rarely have a full appreciation of the vast extent of his use of characters from different literary periods and traditions. The present volume is dedicated to the treatment of the variety of literary figures and motifs used by Kierkegaard. The volume is arranged alphabetically by name, with Tome I covering figures and motifs from Agamemnon to Guadalquivir.