Practically a century has passed since the Spain of the 1920's, which was characterized, quoting Ortega, by the ghosts of "particularism" and "disintegration", and even more: by "the absence of the best". The diagnosis proved to be precise for the Spain of the beginning of the 20th century. I leave to the readers the complex task of comparing both periods of history and venturing to draft a catalogue, even if it is short, of the the analogies and differences, always filtered through the passage of time. I dare, though, to advance that this Spain, which still nowadays is "invertebrate", needs of urgent attention and compromise of the intellectuals the size of Carmen Iglesias.
Professor Iglesias asserts "not always the worst is true". But the sentence of Calderón that gives title to one of her books, does not hold a bit of ingenuity, but an incorruptible confidence in the spaniards. Carmen is not a candid person, nor innocent. In her most recent -and bravest- work she warns us about the risks of pessimism and the paralysis that its application provokes, but still believes in mankind. She bets for the future and trusts in the force to transform reality that is inherent to human beings.
Carmen knows history like few, and warns us about the treacherous consequences of the utopias, which shake everything in their selfish and ruthless quest for the "new man"; and suggests tha only goodness is the real utopia; she also prevents us because even now, regardless of the validity of the memories, ideologies are attempting to "save" mankind; and also cites Ágnes Heller, confirming that there is no worst combination than the alliance between utopia and redemption. But she also calms us by asserting with Primo Levi that only the good people are the "incarnation of utopia", clarifying that it is always an individual issue. Thus her interest for the "common people", for specific men and women.
Carmen truly believes in the intelligence and goodness, in the "Hellerian faith": the faith of Ágnes Heller. Being also a member of the Academia de Historia, she recognizes the difficulty to manage the concepts of memory and oblivion, the sinuous search of an almost impossible equilibrium. She believes that "we should remember always to avoid the repetition of terrible things", but she is also persuaded to "avoid becoming the guardians of grudge".
May these lines be the introduction an sign of what we hope will be a rich, erudite, and above all, human, endearing, and exemplary conversation with Carmen Iglesias.