IN THIS ESSAY, THE INVESTIGATION OF UNITED STATES IMAGES OF SPAIN & SPANISH IMAGES OF NORTH AMERICANS IN LATE 19TH POINT OF DEPARTURE IN THE SEARCH FOR LARGER PATTERNS OF INTERCULTURAL RELATIONS. AUTHOR'S BASIC PREMISE IS THAT PERSONAL, PSYCHIC FACTORS OFTEN LIE AT THE HEART OF IMAGES THAT REPRESENTATIVE THINKERS OF A PARTICULAR CULTURE AT A GIVEN MOMENT, FORM OF OTHER CULTURES.
Frontmatter -- Contents -- Preface -- Section I. The Great Depression and Better Neighborliness in the Americas -- Section II. Inducements Toward Good Neighborliness -- Section III. Ambivalence of Mood: North Americans Contemplate Latin Americans -- Section IV. The Roosevelt Styles in Latin American Relations -- Section V. Launching and Targeting the Good Neighbor Policy -- Section VI. Security Issues and Good Neighbor Tensions -- Section VII. Farewell and Welcome Back the Good Neighbor Policy -- Notes -- Index
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In this essay, the investigation of United States images of Spain and Spanish images of North Americans serves as a point of departure in the search for larger patterns in intercultural relations — patterns that encompass far more of humanity than the two countries under consideration. My basic premise is that personal, psychic factors often lie at the heart of images that representative thinkers of a particular culture at a given moment form of other cultures. Personal, psychic factors lie also at the heart of an issue that has been central to history since the dawn of the modern age: the clash between modernity and traditionalism. The essential points of this article could have been made just as well by contrasting the mutual relationships between virtually any two national cultures, providing only that one was rather highly developed and modern, the other relatively backward economically and traditional or even primitive in social-political organization. I base my study on mutual images of North Americans and Spaniards in the late nineteenth and early twentieth centuries simply because this is a subject about which I have thought at some length, even if not in much depth. Finally, if my conclusions have any validity, it derives not so much from historical methodology as from the analyses of Jungian psychology and the use of concepts such as individuation, archetypes, ego consciousness, and the personal and collective unconscious.
The Inca ruling elites of ancient Peru based their right to leadership on a claim not only to aristocratic but also to divine blood. They were, they assured their subjects, descendants of Manco Capac, the son of the sun who according to official Inca history had founded the Empire of Tahuantinsuyo (the four corners). For the Incas, therefore, legitimacy rested on charisma, in the sense in which Max Weber used that word: 'It is the quality which attaches to men and things by virtue of their relations with the "supernatural," that is, with the nonempirical aspects of reality in so far as they lend theological meaning to men's acts and the events of the world.'
