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By Enrique Dussel

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Menéndez Pidal, Idea Imperial de Carlos V, EspasaCalpe; Madrid, 1940, pp. 9-35; etcétera. 2 Menéndez y Pidal, o. , p. 14. , p. 16. , p. 28. “Carlos V, al hispanizar su imperio, propaga hispanidad por toda Europa. ). 5 Leturia, El origen histórico del Patronato de Indias, en Relaciones de la S. S. e Hispanoamérica, I, p. 8. 6 Entre otras, fueron especialmente Inter coetera (1493) y Eximiae devotionis (1493) de Alejandro VI, y la Universalis Ecclesiae (1508) de Julio II. Estas eran bulas y breves que concedían a los Reyes Españoles el fundamento jurídico de lo que se llamaría el Patronato regio sobre la Iglesia latinoamericana, que manifiesta una visión mesiánica temporal que es la que tratamos de esbozar en estas líneas.

Tomemos hoy otros dos ejemplos -ahora uno de España, del siglo XVI, y otro de Portugal y Brasil, en el XVII. Alguien pudiera pensar que el fraile peruano es quizá una excepción. La persona de Carlos V, emperador de España, Alemania y América nos mostrará que dicho mesianismo estaba bien enraizado en la conciencia hispánica; la obra de Antonio de Vieira -aquel gran orador brasileño (1608-1698)- nos manifestará algunas de las prolongaciones lusoamericanas del profetismo ibérico. Carlos V poseía una noción clara de su autoridad, de su Imperio1.

_______________ *Publicado en la Revista de Occidente, No 25, Madrid, 1965, pp. 85-95. 56 57 Lo dicho puede aplicarse al ser en general, pero, de una manera aún más adecuada, al ser histórico. La temporalidad de lo cósmico adquiere en el hombre la particular connotación de historicidad. Ónticamente, dicha historicidad no puede dejar de tener relación con la conciencia que de dicha historicidad se tenga, pues, el mero transcurrir en el tiempo es historia, sólo y ante una conciencia que juzga dicha temporalidad, al nivel de la autoconciencia o concienciade-sí-mismo (Selbstbewusstsein), que constituye la temporalidad en historicidad.

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America latina - Dependencia y liberacion by Enrique Dussel


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