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Anales galdosianos [Publicaciones periódicas]. Año XII, 1977 At the moment of his final conversion, Ángel partially realizes his errors. When he renounces his dominismo , he recognizes that he has been substituting a utopian collective solution for an individual problem (his relation with Leré). But in his new dedication to love (« el amor, si iniciado como sentimiento exclusivo y personal, extendido luego a toda la Humanidad. Me basta con esto » [1531]), he commits a reverse error, for he presumes that this strictly individual solution is sufficient. Its insufficiency, however, is immediately obvious in the concern of other characters about their share of Angel's estate; they will measure his love for them in material terms. There is, then, a separation between the adequacy of Angel's conversion for his own needs (at least as far as he is concerned at that moment) and the inadequacy of his «discovery» for the other problems which have been presented here. In this novel we have seen the development of genuine conflicts, both psychological and material, and the panacea of love hardly seems sufficient to begin to resolve them. As Fausto Babel would surely point out, what good is love -like morality- without bread? In each of the three resolutions Ángel proposes (social revolution, dominismo , love), he is seeking to remould a fragmented reality into a new totality. He is trying to overcome his alienation (from the moment of his break with his mother) by achieving a harmony between his individual needs and those of the collectivity, for he recognizes -although inadequately- the relation between his personal problems and the injustice of the social order. That is, he is striving to understand the meaning of his own life by giving a new sense to the world he lives in. And Angel's quest is analogous to that of the novelist who was seeking through this fictional mediation a new spiritual totality as a response to the historical disintegration of Restoration society. And just as Ángel failed in his quest, so <strong>Galdós</strong> failed in his. In his Theory of the Novel , Lukács suggests that such a failure is dictated by the form of the novel: «The inner form of the novel has been understood as the problematic individual's journeying towards himself, the road from dull captivity within a merely present reality... towards clear self-recognition. After such self-recognition has been attained, the ideal thus formed irradiates the individual's life as its immanent meaning; but the conflict between what is and what should be has not been abolished in the sphere wherein these events take place -the life sphere of the novel; only a maximum conciliation- the profound and intensive irradiation of a man by his life's meaning -is attainable» 234 . Of course, according to my reading of Ángel Guerra , the «maximum conciliation» is not even attained since Ángel's total commitment to love does not achieve «the profound and intensive irradiation of a man by his life's meaning», for love is not a sufficient explanation of the complex 234 The Theory of the Novel , trans. Anna Bostock, (Cambridge, Massachusetts: MIT, 1971), p. 80. 172
Anales galdosianos [Publicaciones periódicas]. Año XII, 1977 of circumstances which led to both his political activism and his religious fervor. He does, however, obtain a «glimpse of Meaning» 235 , but this glimpse in no way suggests a resolution of «the conflict between what is and what should be» in the rest of the novelistic world. The maintenance and, in fact, reinforcement of the dualities, spiritual-historical and individual-collective, through Ángel's final conversion, underline the difficulty of finding any spiritual solution to the problems of modern society, even within a novel; at least within the context of Ángel Guerra the spiritual redemption of any one individual can be nothing more than that. University of Maryland, Baltimore County 235 Ibid. , p. 80. 173
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