Keywords
G. K. Chesterton, conservadurismo, ideologías políticas, antropología, utopía., G. K. Chesterton, conservatism, political ideologies, anthropology, utopia.
Chesterton, ¿un conservador utópico?
Abstract
Gilbert Keith Chesterton (1874-1936) es el célebre autor de relatos detectivescos, ensayos y escritos apologéticos como El hombre que fue Jueves, Herejes, Ortodoxia o El hombre eterno, por citar algunos ejemplos. Maestro de manierismos conceptuales como la paradoja, la conjetura y el efectismo, su relevancia pública se acrecentó tras su conversión al catolicismo (Segura, 1998, pág. 385). Sin embargo, el relativo desconocimiento de la profundidad de su pensamiento genera cierta resistencia a concederle la relevancia intelectual que merece (Vega Rodríguez, 2005, pág. 239). Lo sustantivo en Chesterton sería el extravagante personaje; el perspicaz pensador, la anécdota. No obstante, conviene recordar que mantuvo un valioso diálogo intelectual, retórico y existencial con la Modernidad, diálogo condicionado por la división de su vida en dos períodos (Antuñano, 2003, págs. 21 y 52-152): (i) en el primero, hasta 1894, estuvo atravesado por un eje de Modernidad progresista y fue agnóstico, relativista, socialista y solipsista; (ii) en el segundo, culminado con su conversión al catolicismo, devino en conservador sustentado en una metanarrativa cosmológicamente trascendente y celeste. Esta etapa desembocaría en un argumento narrativo para el teísmo, una filosofía de las historias que refiere la necesidad de un narrador -Dios- para eludir los reduccionismos en ese relato que es nuestra vida (Williams, 2006, pág. 132). Su valía intelectual también quedó de manifiesto en la profundidad de su pensamiento conservador, ciertamente conocido, y en su análisis del pensamiento utópico crítico con los proyectos progresistas -menos renombrado-. En consecuencia, la finalidad de este artículo persigue afirmar al Chesterton utópico y conservador que vincularía, paradójicamente, esos dos tipos de pensamiento utilizados convencionalmente a modo de polaridad.
Gilbert Keith Chesterton (1874-1936) is the celebrated author of detective stories, essays and apologetic writings such as The Man Who Was Thursday, Heretics, Orthodoxy or The Eternal Man, to name a few examples. Master of conceptual mannerisms such as paradox, conjecture and efectismo, his public relevance increased after his conversion to Catholicism (Segura, 1998, page 385). However, the relative ignorance of the depth of his thought generates some resistance to grant him the intellectual relevance he deserves (Vega Rodríguez, 2005, page 239). The substantive in Chesterton would be the extravagant character; the insightful thinker, the anecdote. However, it is worth remembering that he maintained a valuable intellectual, rhetorical and existential dialogue with Modernity, a dialogue conditioned by the division of his life into two periods (Antuñano, 2003, pp. 21 and 52-152): (i) in the first , until 1894, was crossed by an axis of progressive modernity and was agnostic, relativist, socialist and solipsist; (ii) in the second, culminated with his conversion to Catholicism, he became a conservative sustained in a cosmologically transcendent and celestial meta-narrative. This stage would lead to a narrative argument for theism, a "philosophy of the stories" that refers to the need of a narrator-God-to avoid the reductionisms in that story that is our life (Williams, 2006, page 132). His intellectual value was also evident in the depth of his conservative thought, certainly known, and in his analysis of critical utopian thinking with progressive projects-less renowned. Consequently, the purpose of this article seeks to affirm the utopian and conservative Chesterton that would link, paradoxically, those two types of thought conventionally used as a polarity.
Gilbert Keith Chesterton (1874-1936) is the celebrated author of detective stories, essays and apologetic writings such as The Man Who Was Thursday, Heretics, Orthodoxy or The Eternal Man, to name a few examples. Master of conceptual mannerisms such as paradox, conjecture and efectismo, his public relevance increased after his conversion to Catholicism (Segura, 1998, page 385). However, the relative ignorance of the depth of his thought generates some resistance to grant him the intellectual relevance he deserves (Vega Rodríguez, 2005, page 239). The substantive in Chesterton would be the extravagant character; the insightful thinker, the anecdote. However, it is worth remembering that he maintained a valuable intellectual, rhetorical and existential dialogue with Modernity, a dialogue conditioned by the division of his life into two periods (Antuñano, 2003, pp. 21 and 52-152): (i) in the first , until 1894, was crossed by an axis of progressive modernity and was agnostic, relativist, socialist and solipsist; (ii) in the second, culminated with his conversion to Catholicism, he became a conservative sustained in a cosmologically transcendent and celestial meta-narrative. This stage would lead to a narrative argument for theism, a "philosophy of the stories" that refers to the need of a narrator-God-to avoid the reductionisms in that story that is our life (Williams, 2006, page 132). His intellectual value was also evident in the depth of his conservative thought, certainly known, and in his analysis of critical utopian thinking with progressive projects-less renowned. Consequently, the purpose of this article seeks to affirm the utopian and conservative Chesterton that would link, paradoxically, those two types of thought conventionally used as a polarity.
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