The meaning given the Royal Academy of the Spanish language word quixotic is.

"Man
who puts his ideals at your convenience and with commitment and selfless work on behalf
of causes he considers just, without success" one of the forms of despair referred to in its
Soren Kierkegaard The deadly disease is that desperation passes through three stages: 1)
the despair of something [just a symptom], 2) once declared despair desperate desperation
itself. "While man despairs of something, what actually did was nothing but despair of
himself; and now wants to get rid of himself "(Kierkegaard, 2008: 34), and indeed this
second form of despair, in which one desperately wants to be alone is more than one way in
which all forms of despair resolved and converge on it. Don Quixote and Alonso Quijano,
The desperation of not wanting to be yourself and assures Mario Vargas Llosa:

"Does this mean that Don Quixote is one pasadista book, that's madness
Alonso Quijano born of desperate nostalgia for a world that was a visceral rejection of
modernity and progress? That would be true if the world Quixote longs and strives to
resurrect had ever been part of history. Indeed, only existed in the imagination, legends and
utopias that forged human beings to escape somehow insecurity and savagery in which they
lived and to find refuge in a society of order, honor, principles, vigilante and civil
redeemers desagraviara that the violence and suffering that constituted the true life for men
and women of the Middle Ages.
Chivalric literature makes brains to lose Quixote this is an expression that must be taken in
a metaphorical sense rather than literal-not "realistic" because the delirious feats of his
paladins do not reflect a lived reality. But she is a genuine, imaginative response, full of
hopes and dreams and, above all, of rejection, of a very real world that was exactly the
opposite that to do formal and elegant, to the representation in which always triumphed
justice, crime and evil deserved punishments and penalties, where they lived, sunk in
anguish and despair, who read (or heard read in taverns and squares) avidly the romances.
Thus, the dream that turns in Don Alonso Quijano Quixote not to retrain the past, but
something even more ambitious: to make the myth, transform fiction into living history.
This effort, which seems a pure and simple nonsense to surround Alonso Quijano, and
especially to their friends and acquaintances of his village-anonymous priest, Nicholas the
barber, the housekeeper and niece, the bachelor Samson Carrasco, va However, gradually,
in the course of the novel, infiltrating reality, it seems that due to the fanatical conviction
with which the Knight of the Rueful imposes around without arredrarlo at all the beatings
and shocks and therefore receives misadventures everywhere. "(Vargas Llosa, 2004, 2)
Well look no farther despair that I lean on in a lucid manner in power that created it. The
root of the contradiction is that the detached from its foundation, a circle appears as
meaningless, and this is precisely the world of Don Quixote, the world as such has lost
what makes sense, justice, equality, honor, love. This is why El Quixote clarifies this with
the example of the man who has rebelled against the highest mode of existence, wanting to
return to the real and the ideal effective in the world.
"Like Kierkegaard understands the relationship of man with God, and what is its basis? I
think about a key text include: "If therefore also with the natural birth of the soul has to
think of a spontaneous relationship with the divine creator; then seen to be a purely
metaphysical question, which begins on, and reflective individual always has to realize the
connection with divinity; but spiritual birth precisely because it is above all conscience,
have to get in the divine; and the fact that the singular individual may reflect sample,
therefore, the priority of the divine "(idem: III A 25). In (Martin, 2008, p.51)

The nature of sin disrelacional supposed spiritual self call to become divine consciousness,
but denied by the rejection of identity. If a function of the synthesis is the self-conscious
despair I is defined as disagreement, depending on the constitutive possibility of spirit it
means the fall from power, ie, the pop from impotence as possible and trigger a "tormenting
contradiction" . The intensification of sin then coincides with the deepening of a destructive
energy, renewed by his own annihilation.
"Despair is a sin", qualified as the disjunction of the synthesis self-conscious spirit to be
achieved in the vertical relationship with its basis. In this sense, the Danish thinker
explains, "sin is that, being before God or the idea of God and being in the state of despair,
I do not want to be yourself or want to be. Sin is thus enhanced weakness or stubbornness
[...] the empowerment of despair "which re-emphasizes face-to-Absolute transcendent
dimension of freedom.
Before God, I set as the subject and object of a desperation that denies personal identity.
Who despair has lost all possibility and nothing can. However, to save the principle of
dialectics, as desperately as bankruptcy involves the power of the absolute and infinite
consciousness of an eternal value stayed in the spirit. Herein lies the greatness of the
negative: "the infinite negative decision, which is the infinite form of individuality to the
being of God in it."
Hence, for Kierkegaard is "necessary to begin to despair and thoroughly healthy; then the
life of the spirit can emerge from its depths. " Despair, recommended by the consultant
Guillermo young esthete in terms of the best decision and restores individual, absolute and
eternal fulfillment, and it continues its positive character.
"When God slowly leave the place where he headed the universe and its order of values,
separated from the good and evil and given meaning to everything, Don Quixote left home
and was not able to recognize the world . This, in the absence of the Chief Justice, was
suddenly a dubious ambiguity; the one divine Truth broke down hundreds of men relative
truths that were distributed. Thus was born in the world of the modern age and with it the
novel, its image and its model.
Cervantes understand the world as despair, as escape. Man longs for a world in which it can
clearly distinguish right from wrong because there is a desire, innate and irrepressible
judging before understanding it. In this desire unfounded religions and ideologies have
been. These can not be reconciled with the novel but translating their language relativity
and ambiguity of an apodictic and dogmatic discourse. Or, it lies in the inability to support
essential relativity of human affairs, inability to look compared to the absence of Supreme
Judge. Because of this inability, the desperation of the Quixote is difficult to accept and
understand.
The authority, when it appears, rather than convenience, it is difficult. Where is the
authority in Spain Don Quixote walking along its three trips? We gotta get out of the novel
to know that the king of Spain who is sometimes referred to Felipe III, because, within the
fiction, except in a handful and fleeting appearances, as does Gov. Don Quijote Barcelona
while visiting the port of that city, authorities absent. And the institutions that embody it, as
the Holy Brotherhood, body justice in rural areas, which have ads during the raids of Don
Quixote and Sancho, are mentioned rather as something distant, dark and dangerous.
Don Quixote has no qualms about confronting authority and defy the laws when they
conflict with their own conception of justice and freedom. In his first outing, faces Juan
Haldudo rich, a neighbor of Quintanar, who is hitting one of his youth because he lost his
sheep (Vargas Llosa, 2004, 6)
The deadly disease proposed as the output of despair reached when "the self that relates to
himself and wants to be himself becomes transparent and based on the power that said".
Who comes to the exterior and is looking acknowledged there unknowingly alienated and
trapped in despair, which is another name of evil. For Kierkegaard despair understands the
living expression of sin or the symptom of a fatal disease, whose death continues a
meaningless life. Call of despair own death means suffering a broken, sudden, tight and
denied the existence of good opening.

The concepts of existence, becoming, subjectivity, reality, angst, Guy, despair, faith, time,
eternity, others, God, etc.., Hold their speculative reached in the notion of freedom, while
the latter is explained by the dynamic network of such notions.

The theme of flight of human commerce seeking solitude that indulging in amorous despair
has its decisive landmark precedent in an adventure of Amadis of Gaul, revived there by
himself as Don Quixote and implicit contrast and model behavior other lovers of Sierra
Morena. It is imitate Amadis "one of the things that this gentleman showed more prudence,
courage, bravery, suffering, honesty and love ... when he retired, scorned lady Oriana, to do
penance in the Pea Pobre , moved in the name of Beltenebros "especially given that" these
places are so well suited for such effects, what is there to miss the chance, now so
conveniently offers me its forelock "(1, 25 ). So do penance for love is transposed on a
sacred concept in principle with full innocence by the medieval mind, which does not deny
the right of religion to invade other fields and, in turn, considers the approach to this field
as the maximum tax to render to every noble and beautiful thing. Penance sound at love
after 'sacroprofana hyperbole "those antics, not so naive that the troubadours of the Middle
Ages sought to shake off the boredom of both courtly love. Penance of love end up being,
for Cervantes, one of those concoctions of the divine and the human that must never wear
any Christian understanding, an anachronistic idea and cascading down her bundle and a
ridiculous sublime in its underside.
For now, it is instructive to compare the reasons why both Cardenio and Dorotea have gone
to Sierra Morena. Cardenio driven by sheer desperation, which can not be humanly discern
other purpose than that of a dark self-destructive desire, something like the slow suicide of
those who dare not kill themselves by their own hand. That "terrible accident" lording it is
nothing more than a form of escape from reality, a sterile protest that 'I do not know more
than hurting and curse in vain, to no avail, my happiness, and give my madness for apology
saying the cause of those who want to hear. " Therefore its deepest fear is that sanity with
its implied responsibilities. "I do not want health without Luscinda" declares them flatly,
his friends, as if it were to fall from the sky or appear behind a rock, which is what happens
almost to the letter later, by the grace of person of Don Quixote.
The conflict is indirectly focused on the erotic field (because of the defection of her) and
threatens to take a sick prosaic aspect of family rift. The religious aspects can be said that
not come into play here, as are trivial and accessories throughout the Italian poem.
Leandra's father Admiral Soldan match to be an old stubborn and irrational, without
anything or anyone being able to make him desist from his purpose of blind vengeance. But
neither is quite remarkable how disastrous death of his daughter then add in the most
painful despair:
Il the miserable Soldan getta strida
I chiamando ciel infino to fortune
perche barks non m'vccide fortune
perche la vita if bruna m'hai fatta,
Soldan piangea il, la figlia dicendo,
gli occhi tuoi doue are doue ciglia him.
(VII, p. 74.)
Don Quixote himself is not a "crazy", but a fool 'streaky', as Don Lorenzo diagnosed, and it
goes a world of difference. Don Diego is not a "sane", but a sane 'streaky' madness, as the
other is of sanity, and so come to be twins cases, they can not throw anything at face. In the
Erasmian paradox stultitia and sapientia alternate dialectically as a chess board, where it
should discuss to despair if the background color is black or white. When it comes to the
world of men and women going through the madness and sanity are street veined instead of
an inextricable way. Huarte de San Juan tocinesca not used to that terminology, but
maintains that every human being is more or less intemperate, and brilliantly conceived
psychology as a gigantic problem of real mental alienation. The clash of Christian
humanism, ancient roots, to modern rationalism (Huarte), along with the vital needs of
Spanish life, is the great Don Quixote that psichomachia born.
The madness of Don Quixote is topped never denied and commissioning is emphasized
even by the mockery of the curds, but there you have the sane teaching deities, on a
background of wonderful silence. The staunch sanity of Don Diego does not fall into
question, but that you have caught in the clutches of his reason, unhappy, imperfect Sancho
and potentially more dangerous than not poor, selfless andante crazy. Fortunately (again
talk here the Moria), Nature has learned to take precautions engender estultos sane and evil
sons of wisdom does not end by plunging the whole human race: Cicero was the father of a
degenerate, suckers Socrates came to the mother and the groom's Green Coat (oh miracle!)
they turned poet. Fortunately too, is not knowledge, but who drives foolishness heroic
actions, grouped the kingdoms, empires rose and preserves the religion and laws. Just ask,
if not, Don Quixote, the Knight of the Lions.
The paradox is like an hourglass, whose operation requires a series of endless investment.
But the point of this paradox is that the Quixote is called to remain unmoved. The andante
Lions will remain forever above the Green Coat, whose relative vital failure is not meant to
appear later as a triumph. Cervantes accepts "seriously" the dialectic of Moria: does not
care that madness, raised as human limitation, enter the glorious actions also inspire. The
important thing is that they are made, that anyone wait walk stay the onslaught of fierce,
because it is always great to have and, if not, there would be for him (to the novelist) any
possibility of literature. Don Quixote can write how he dealt with the lions of the King, but
Don Diego de Miranda can only tell his chance encounter with a knight. The madness of it
or removes or puts anything because are they not all crazy like Moria said? But it is clear
that such acceptance "seriously" it is a refusal to sophistical appearance of paradox (not
'serious', but comic), an get out of the game and therefore the end point of this. The ultimate
paradox of Don Quixote (and very 'antiparadjica') really is to defend the goodness and
beauty of madness, that is, of human nature with all its consequences. Cervantes is a trench
paradox of faith and not, as before, a battering ram of skepticism.
The paradox of learned ignorance is well reported by Cervantes in all its banality contrived
abstract game. The episode of the Green Coat respects and confirms as ever in its pure form
of duel between wisdom and reason, elemental and eternal truth of Christian thought. In the
background is the same caution against rationalism (as required in the old world and the
modern) why St. Paul resorted to an outrageous dialectic to scream how he preached a
religion and not a philosophy, a faith all men and not a metaphysical (as had many) to a
handful of scholars:
In reading the chapter LXXIII as Willard F. King
"Ero deeply melancholic. So sad omens interpreted as the first things you hear and see at
the entrance: the dispute over a cage of crickets and a hare fleeing from hunters and
hounds. Both the cage and the hare, representing to him the figure of Dulcinea will be
notified that you will not see more lady thought.

In Part almost no omens, but in the second, often (II, 4, 8, 9, 22, 41, 58 and 73) is heard or
seen things that feel as such, beginning with the neighing of Rocinante that DQ accepted as
happy omen for his third outing (II, 4). Once, when demonstrating his enlightened
humanism, DQ had rejected the idea of omens as a vulgar superstition meets holy images
(II, 58). In view of this most recent repudiation, the beginning of this chapter reveals the
growing desperation of the gentleman. "
Apart from other considerations, immediate interest to us is to offer functional device that
raises again filled all the harshness of the human problem of expulsion. The story of Ana
Felix does not respond but secondarily to known why the sudden transition from despair to
happiness. His real and terrible knot is still loose and it is doubtful that it can ever be,
because both Ricote and his daughter are still prisoners of the decree of expulsion. They
have won the affection of the highest civil authorities of Catalonia and persuaded injustice,
are all embittered by so sad perspective. The Viceroy is the first to not see "any
inconvenience that remain upon her [Spain] father and daughter as Christian, apparently so
well-intentioned." But the "problem" must be taken into account that these words allude is
the moral absolute justice or Don Quixote invoked to give freedom to the slaves. The
human justice or legal obstacle remains standing and character as high as Viceroy of
Catalonia has no power to repeal it.