Publication: Frankenstein y la metáfora de la alquimia: una búsqueda hacia la androginia de los opuestos
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2021-09-16
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Universidad Complutense de Madrid
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Abstract
A lo largo de esta tesis doctoral hemos trabajado con la edición de Frankenstein de 1818 —W.W. Norton, 2012, puesto que consideramos dicha edición más apropiada para esta investigación. Debido a que esta tesis presta atención al estado de la ciencia y del ambiente político-social en el momento de la escritura de Frankenstein, así como también a los aspectos emocionales e intuitivos de la misma, hemos optado por la genuidad de la edición de 1818, la cual conserva las motivaciones e inquietudes de la autora en aquel momento de su vida. La edición de 1831 es una edición más racionalizada y calculada, en la que se han modificado aspectos para un nuevo tipo de público. No obstante, hemos acudido ala edición de 1831, en cuanto que ésta integra un nuevo prefacio al que se hará referencia a lo largo del análisis...
This research was born out of a concern for tracking alchemical features in Mary Shelley’s Frankenstein or the Modern Prometheus (1818). On starting the research on alchemy, focusing primarily on Western Europe, we have noticed two issues. Firstly, from an epistemological point of view, the alchemists facilitated the first defences of scientific researches. Secondly, since alchemy also presents an esoteric face, the access to divine knowledge took place by "practical" work. In this regard, the alchemists worked with matter, while experiencing a numinous moment of connection with the divine. During the Middle Ages, this hermetic wisdom was relegated, like most knowledge, to clerical institutions. A good example is the work of the Franciscan and medieval alchemist Roger Bacon, whose speech integrates the empirical practice of alchemy as well as its esoteric facet —particularly in this case with clear Christian features...
This research was born out of a concern for tracking alchemical features in Mary Shelley’s Frankenstein or the Modern Prometheus (1818). On starting the research on alchemy, focusing primarily on Western Europe, we have noticed two issues. Firstly, from an epistemological point of view, the alchemists facilitated the first defences of scientific researches. Secondly, since alchemy also presents an esoteric face, the access to divine knowledge took place by "practical" work. In this regard, the alchemists worked with matter, while experiencing a numinous moment of connection with the divine. During the Middle Ages, this hermetic wisdom was relegated, like most knowledge, to clerical institutions. A good example is the work of the Franciscan and medieval alchemist Roger Bacon, whose speech integrates the empirical practice of alchemy as well as its esoteric facet —particularly in this case with clear Christian features...
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filología, leída el 03-11-2020