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La Biblia contiene la única verdad que salva de los horrendos efectos del pecado en la humanidad. Junto a ella vemos lado a lado al joven y al anciano, al sabio y al necio, al rico y al pobre, buscando en sus paginas la única verdad que sacia la sed del alma. La Biblia ha sido la causa de innumerables obras de caridad a favor de los menos afortunados. A ella debemos innumerables centros para niños huérfanos, acilos para ancianos, innumerables clínicas y hospitales para la asistencia médica de los pobres; planes de viviendas, alimentos y muchas mas obras benéficas. Encuentre en ella un raudal de bendiciones para su alma y para la vida cotidiana. Léala, practique sus enseñanzas y tendrá vida eterna.
Best Nineteenth-Century Book Award Winner, 2018, Latin American Studies Association Nineteenth-Century Section Moral electricity—a term coined by American transcendentalists in the 1850s to describe the force of nature that was literacy and education in shaping a greater society. This concept wasn't strictly an American idea, of course, and Ronald Briggs introduces us to one of the greatest examples of this power: the literary scene in Lima, Peru, in the nineteenth century. As Briggs notes in the introduction to The Moral Electricity of Print, "the ideological glue that holds the American hemisphere together is a hope for the New World as a grand educational project combined with an anxiety about the baleful influence of a politically and morally decadent Old World that dominated literary output through its powerful publishing interests." The very nature of living as a writer and participating in the literary salons of Lima was, by definition, a revolutionary act that gave voice to the formerly colonized and now liberated people. In the actions of this literary community, as men and women worked toward the same educational goals, we see the birth of a truly independent Latin American literature.
In Spanish Books in the Europe of the Enlightenment (Paris and London) Nicolás Bas examines the image of Spain in eighteenth-century Europe, and in Paris and London in particular. His material has been scoured from an exhaustive interrogation of the records of the book trade. He refers to booksellers’ catalogues, private collections, auctions, and other sources of information in order to reconstruct the country’s cultural image. Rarely have these sources been searched for Spanish books, and never have they been as exhaustively exploited as they are in Bas’ book. Both England and France were conversant with some very negative ideas about Spain. The Black Legend, dating back to the sixteenth century, condemned Spain as repressive and priest-ridden. Bas shows however, that an alternative, more sympathetic, vision ran parallel with these negative views. His bibliographical approach brings to light the Spanish books that were bought, sold and ultimately read. The impression thus obtained is likely to help us understand not only Spain’s past, but also something of its present.