particular place the world had in store for her or him. But for others the world offered no restrictions to the unfolding of such a self; the very forms of its finitude were the vessels of its boundlessness”.
45. “as a frightening possibility”, “the idea that objectivity arises out of subjectivity, that there are no laws but only conventions or mores”.
46. “describes Le Rouge et le Noir as a novel that deserved a place on the bookshelf alongside ‘the immortal Tom Jones’ ”.
47. “Jusqu’à quel point doit aller le ton de familiarité de l’auteur qui raconte le roman? L’extrême familiarité de Walter Scott et de Fielding prépare bien à le suivre dans ses moments d’enthousiasme? Le ton du Rouge n’est-il pas trop romain?”.
48. Tampoco se puede subestimar la importancia de Rousseau como una fuente fundamental o alternativa dentro del pensamiento occidental en lo que respecta a la formación personal en relación con el mundo exterior. Por ejemplo, en su artículo “Jean-Jacques Rousseau on Alienation, Bildung and Education” (2012), Kimmo Kontio plantea que el pensador francófono “introduced, without using the term, perhaphs the first modern theory of Bildung” (31).
49. Para ver un importante tratamiento del viaje en la novela de formación hispanoamericana, se recomienda el libro Journeys of Formation: The Spanish American Bildungsroman (Peter Lang, 2010), de Yolanda A. Doub.
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50. “Such an emphasis can be seen by Gadamer’s choice of word for ‘universal’: namely, ‘allgemein.’ ‘Allgemein’ is more suggestive of that which is common and general than that which is transcendent, as reflected by the German ‘Universalität’ ”.
51. “Thus the movement away from ourselves is always understood in the humanistic tradition as a move outward toward others and not upwards towards a heavenly realm”.
52. “the movement toward the universal is only the first part of the movement. We must also make the return … The point of Bildung is not to remain alienated or distanced from oneself but to cultivate what one has gained in the maneuver of withdrawing so that one can subsequently make the return”.
53. “[p]arcourir le roman d’apprentissage au XIXe siècle, c’est parcourir la chronologie historique de ce temps. La petite histoire privée des jeunes héros de roman qui partent à l’assaut de la société est représentative de la grande histoire de toute une génération. La cassure de 1789 a occasionné cette rencontre entre le roman et l’histoire. Véritable traumatisme social, elle a modifié le sens de l’histoire et de la littérature en montrant que le destin individuel est commandé par des impératifs extérieurs qui le dépassent. Le recours à l’histoire apparaît donc comme indispensable pour comprendre l’individu au XIXe siècle. Le roman d’apprentissage démontre bien, à cet égard, que le sort de chacun se comprend dans une perspective collective”.
54. “expansionary drive of capitalism”.
55. “welcomed positivism for having challenged not only scholasticism but also romanticism”.
56. “the rise of U.S. interventionism … provoked fears that modernization could only mean Americanization. They all resisted the instrumentalist implications of the debased form of positivism that had taken hold among many Latin American elites in the late nineteenth century”.
57. “alternative version … of the role of reason”.
58. “but more in terms of what Habermas has called communicative reason, which highlights the processes of reasoning (rather than their outcomes) and aims to be intersubjective (rather than based on subject-object relations). Rationality in Latin America … has been conceptualized as ‘the intelligibility of its totality,’ open to aesthetics (which instrumental rationality turned into an alienated enemy) and to ethics (which technocratic modernity, enthralled by science, delegated to organized religion)”.
59. “Habermas does seem to believe that it is an age of enlightenment because lifeworld members now allegedly deal more or less freely, through rational, critical debate, with what they need for their spiritual welfare”, “enlightened reason ultimately triumphed over superstitious belief systems”.
60. “the lifeworld is … grounded in a material substratum without which it could not even begin symbolically to reproduce itself”.
61. “the rise of capitalism, which took place in the context of a rising nation state, brought that state to fruition”.
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62. “we are constantly being told that the global expansion of capitalism has ruptured its historic association with the nation state”.
63. “the world today is more than ever before a world of nation states”.
64. “an unattainable ideal”.
65. “state control of social institutions”, “rationalization of bureaucratic functions”, “the Humboldtian ideal of Bildung to occupy an excluded middle ground”.
66. “put into play a Bildung process that harkens back to the classical mode, in which the goal is inner culture, but that also inevitably confronts the impossibility of either a unified, harmonious consciousness or a unified, harmonious relationship with the social world”.
67. “If the modernist Bildungsroman harbors within it a conceptual throwback in its embrace of classical Bildung, it is of the sort that Adorno describes in his theory of negative dialectics … In an attempt to avoid what he perceives to be the totalizing tendencies in Hegelian dialectics, Adorno insists on the critical power of contradiction and nonidentity within dialectics. An unresolved contradiction …, which is ever-present in Hegel, is of a different order than identity as contradiction, which is in fact what Adorno seeks in Negative Dialectics”.
68. “the ‘vocation for aesthetic change’ manifests itself as a ‘negative’ desire for self-formation that embraces disunity and disharmony; it is a mode of aesthetic consciousness that takes subjectivity as its object