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T. Humanismo 6 Cd T. Humanismo TEORÍA DEL HUMANISMO VI Pedro Aullón de Haro (ED.) COLECCIÓN VERBUM MAYOR DIRIGIDA POR PEDRO AULLÓN DE HARO Serie Teoría / Crítica Verbum MAYOR TEORÍA DEL HUMANISMO PEDRO AULLÓN DE HARO (Ed.) Teoría del Humanismo VOLUMEN VI IDOIA ARBILLAGA – LORETO BUSQUETS – JEAN CANAVAGGIO – CHO DONG-IL – ISAAC DONOSO JIMÉNEZ – ALFONSO J. FALERO – RAQUEL KRITSCH – ISABEL LLOPIS – JULIÁN LÓPEZ MEDINA – RICARDO MIGUEL ALFONSO – FRANCESC MORATÓ – MUNGUANG – JERUSA PIRES FERREIRA – Mª JOSÉ RODRÍGUEZ SÁNCHEZ DE LEÓN – SIMONETTA SCANDELLARI – ÁNGELES SIRVENT RAMOS – ISABEL SOLER – YI HYEKYUNG, MERCEDES – YOSHIMI ORII – PABLO ZAMBRANO CARBALLO – STEFAN ZWEIG IN MEMORIAM JUAN ANDRÉS (Planes, Alicante, 1740 - Roma, 1817) © P. Aullón de Haro y los Autores, 2010 © Editorial Verbum, S. L., 2010 Eguilaz, 6, 2º Dcha. 28010 Madrid Apartado Postal 10.084. 28080 Madrid Teléf.: 91 446 88 41 – Telefax: 91 594 45 59 e-mail: [email protected] www.verbumeditorial.com I.S.B.N. (O.C.): 978-84-7962-488-0 I.S.B.N. (T. VI): 978-84-7962-494-1 I.S.B.N. (DVD): 978-84-7962-690-7 Depósito Legal: SE- 7986-2010 Diseño de cubierta: Pérez Fabo Fotocomposición: Origen Gráfico, S.L. Printed in Spain /Impreso en España por PUBLIDISA Todos los derechos reservados. Cualquier forma de reproducción, distribución, comunicación pública o transformación de esta obra solo puede ser realizada con la autorización de sus titulares, salvo excepción prevista por la ley. Diríjase a CEDRO (Centro Español de Derechos Reprográficos, www.cedro.org) si necesita fotocopiar o escanear algún fragmento de esta obra. Í N D I C E TOMO VI JEAN CANAVAGGIO ...................................................................................... 9 El humanismo de Cervantes LORETO BUSQUETS .................................................................................... 37 El pensamiento renacentista en el Faetón de Alamanni y de Aldana ISABEL SOLER ............................................................................................... 69 Viaje y humanismo en Portugal JERUSA PIRES FERREIRA ............................................................................. 117 Samuel Usque, la Consolación y el humanismo STEFAN ZWEIG .............................................................................................. 127 Montaigne (Ed. de Santiago Navarro Pastor) ÁNGELES SIRVENT RAMOS......................................................................... 137 Mujer y humanismo en Francia. La obra de Marie de Gournay MANEL OLLÉ................................................................................................. 155 China y Egipto en el pensamiento europeo de la Edad Moderna ANTONIO DOMÍNGUEZ LEIVA .................................................................. 173 Escepticismo, fideísmo y crisis del humanismo clásico MUNGUANG .................................................................................................. 191 El humanismo coreano: la tradición de “Habla con tus propias pa- labras” YI HYEKYUNG-MERCEDES ........................................................................... 209 Introducción a la vida y al pensamiento de Wonhyo, maestro del humanismo de Corea CHO DONG-IL ............................................................................................... 239 Los pensadores de Asia del Este que dijeron “El saber disfrutar de la vida es la virtud” ALFONSO J. FALERO .................................................................................... 245 Humanismo en Japón YOSHIMI ORII................................................................................................ 269 El humanismo cristiano como objetivación del pensamiento natu- ralista Tokugawa ISAAC DONOSO JIMÉNEZ ........................................................................... 283 El humanismo en Filipinas MARÍA JOSÉ RODRÍGUEZ SÁNCHEZ DE LEÓN....................................... 329 Humanismo, Ilustración y los estudios literarios 7 8PEDRO AULLÓN DE HARO IDOIA ARBILLAGA e ISABEL LLOPIS ........................................................ 371 El humanismo cristiano de Juan Andrés y el viaje a Italia como fe- nómeno humanístico SIMONETTA SCANDELLARI........................................................................ 405 La persistencia de la filosofía del “humanismo cívico” en el siglo XVIII italiano RAQUEL KRITSCH ........................................................................................ 437 Kant, Burke y los derechos del hombre FRANCESC MORATÓ .................................................................................... 469 Giovanni Gentile o el humanismo del devenir RICARDO MIGUEL ALFONSO..................................................................... 537 Desarrollo y proyecciones del humanismo en lengua inglesa JULIÁN LÓPEZ MEDINA .............................................................................. 569 El humanismo de George Santayana PABLO ZAMBRANO CARBALLO................................................................. 589 T. S. Eliot y el debate humanista EL HUMANISMO DE CERVANTES JEAN CANAVAGGIO “El humanismo derramado en los libros de Cervantes se nos hace inteli- gible si sabemos que es un humanismo cristiano transmitido por un maestro erasmizante”1. Además de valorar así la importancia de Juan López de Hoyos, rector del madrileño Estudio de la Villa, en la formación de su “caro y amado discípulo”, Marcel Bataillon, en un libro memorable, caracterizó de esta ma- nera el impacto que el humanismo tuvo, según él, sobre un autor que el posi- tivismo decimonónico había calificado, si no de genio inconsciente, al menos de escritor sin ideas personales. Ahora bien, cualquier aproximación al huma- nismo de Cervantes nos enfrenta con dos interrogantes previos. Primero, ¿cómo definir el humanismo, tratándose de un concepto que ha tomado, con el tiempo, diferentes acepciones? Luego, ¿en qué medida es lícito asociarlo con la personalidad y la obra del autor del Quijote? De hecho, poco sabemos de sus estudios académicos, y en cuanto a su “pensamiento”, reivindicado por Américo Castro en un estudio fundamental2, no se puede enfocar como un sistema o una doctrina articulada, como si nos hubiera dejado tratados de eru- dición. Conviene, en tales condiciones, tener presentes estas dos preguntas a la hora de emprender el examen que nos proponemos realizar aquí. Nacido en Alemania en el siglo XIX, el término “humanismo” ha admi- tido, desde su aparición, varias definiciones, hasta designar, hoy en día, cualquier doctrina que toma a la persona humana por fin3. Un primer acer- camiento posible es el que nos ofrecen aquellos que, en el siglo XVI, se lla- 1 Marcel Bataillon, Erasmo y España, México, FCE, 1966, 2ª ed., p. 795. 2 Américo Castro, El pensamiento de Cervantes, Madrid, Hernando, 1925. 3 Recuérdese el conocido ensayo de Sartre, L’existentialisme est un humanisme. La biblio- grafía sobre el humanismo, desde Garin y Kristeller hasta estudios más recientes, es abundan- tísima y no se trata aquí de condensarla. Pueden consultarse, al respecto, las aproximaciones que debemos a Francisco Rico y sus colaboradores, en su Historia y Crítica de la Literatura espa- ñola (Renacimiento), Barcelona, Crítica, t. 2, 1980, pp. 1-27, y t. 2.1, 1989, pp. 5-25. De utilísima consulta es el artículo de Joseph Pérez, “L’humanisme. Essai de définition”, en Luisa López Grigera y Augustín Redondo, Homenaje a Eugenio Asensio, Madrid, Gredos, 1988, pp. 345-360. 9 10 JEAN CANAVAGGIO maron a sí mismos “humanistas”, forjando este neologismo latino para dar cuenta de un saber generalmente adquirido en las aulas universitarias: el de las letras griegas y latinas, o, para emplear términos acuñados por ellos, un amplio dominio de las “letras humanas” o “letras de humanidad” (studia hu- manitatis), diferenciadas así de las letras sagradas. Esta primera acepción no parece, en principio, poder aplicarse a Cervantes. El calificativo de “ingenio lego” que se aplicó primero a sí mismo, reiterado por Tamayo de Vargas al- gunos años después de su muerte4, solía designar, con connotaciones a veces despectivas, a los que no habían pasado por dichas aulas. Este fue, precisa- mente, el caso de nuestro escritor, de quien ignoramos, a falta de datos con- cretos, las circunstancias exactas en que inició sus estudios. Lo que se sabe de su infancia en Valladolid concierne esencialmente las desgracias de Ro- drigo, su padre, encarcelado por deudas durante varios meses, pero no nos aclara la suerte que conocieron sus hijos. En cuanto a las estancias del ciru- jano, primero en Córdoba, con el abuelo de Miguel, el licenciado Juan de Cervantes, y luego en Sevilla, donde, al parecer, estuvo regentando unas casas de alquiler, no nos permiten decir si el futuro autor del Quijote com- partió o no su vida. Por esta misma razón, conviene ser sumamente cautos antes de recoger ciertas afirmaciones carentes de verdadero fundamento. No hay prueba, en particular, de que fuera alumno del colegio de San Her- menegildo, fundado en la ciudad del Betis por los PP. Jesuitas, y hace falta esperar el año 1569, cuando ya tiene 22 años y acaba de abandonar Madrid, tal vez a consecuencia de un misterioso duelo, para encontrar el único testi- monio que se conserva de su carrera académica: la ya citada mención, por Juan López de Hoyos, de su destacado alumno, en tanto que autor de cuatro de los poemas incluidos en la Relación de las exequias fúúnebres de la Reyna Isa- bel de Valoys, prematuramente fallecida pocos meses antes5. Dificil se nos hace, por consiguiente, determinar qué grado de conoci- miento
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