Citation

Yampey N. Acta Psiquiatr. Psicol. Am. Lat. 1994; 40(3): 253-260.

Vernacular Title

El mito del buen salvaje.

Copyright

(Copyright © 1994, Fundacion Acta Fondo para la Salud Mental)

DOI

unavailable

PMID

7872031

Abstract

The conquest of the New World gave way to the myth of the Good Savage. For the Renaissance intellectuals, the ancient ideas about the Golden Age (an ideal society promising an unending bliss) seemed to be brought back to life at last. Sharply contrasting with the European exacerbated unrest of the time, America stood for a redeeming hope, a symbol of a better future. The myth of the Good Savage assumes people to be naturally good, but civilization has led them into the realm of violence, hatred, and cruelty. Besides being naturally good, nice-minded people, "good savages" were also useful, obedient people, most likely to be easily exploited by Europeans--a source for the historical drama to come. On the verge of freeing itself from the Spanish rule, Latin America--fighting its way toward independence, had three enlightened mentors: Voltaire, Rousseau, and Montesquieu. There, again, another deep contrast arose between the abstract characteristics of Latin American aims to perfection, and people's actual behaviors. The former "good savage" became the modern "Latin American" embodying an utopia as well as a hope in his eagerness for setting up a plural, and humanized culture. The myth of the Good Savage represents a deep longing for an objectivation of the ego-ideal: it has been used, so to speak, in collective mobilizations as well as dogmatic crystallizations, to escape from ignominous realities or to project alternatives for a better socially-shared life.

Language: es