Very far from being one of those "tales attributed to the fantasy of the old ladies", and very close to being "almost a book of moral philosophy for its concept, almost a book of politics and the world for its maxims and observations »in the words of its author,« Daylight Pilgrimage »is a masterpiece of socio-political thought and observation.
Dated in London, in 1871, (the moment is inserted in the interval of public ostracism between 1862 and 1880) at the time of writing Juan Bautista Alberdi had already passed through the satisfaction of seeing his «Bases and starting points for the national organization of the República Argentina »turned into the axis of the Argentine constitution of 1853, with the unrestricted and fundamental support of personalities as diverse as Justo José de Urquiza, Bartolomé Miter and Sarmiento, and for the bitterness of seeing these last two converted into virulent critics of root of his diplomatic activity in Europe aggravated by an anti-war posture in the heat of the Paraguayan War.
Gone were the epistolary battle with Sarmiento (masterfully overturned by both in their respective Letters Quillotanas and Las Ciento y Una), and also the eternal fury of Miter, who had opposed the will of President Julio A. Roca to appoint him diplomatic representative in Paris.
Far from being condescending, Alberdi's vision seemed too bitter for the time the play was written: with the presidency of Sarmiento Argentina, a period of peace and order began based on the rule of law (Rule of Law, so claimed by the Alberdi himself), and was heading towards one of the most impressive social and economic growths in world history.
Alberdi's toughness for many years was attributed to his bad character, exacerbated by public marginalization. However, in light of the events that marked the deviation of that policy from the 20th century (especially after 1930), today's reader cannot help but wonder to what extent Alberdi failed to see in the rejection of his person the Sleeping monster prohijador of Latin American failure.
The cynical concepts put into the mouth of Tartufo, Basilio and Gil Blas, as well as the description of the absurd society of "Quijotanía" have a much clearer validity today than at the time of the first edition.
Thus, the Conference that dictates Luz del Día, is an alert cry of astonishing news at a time when all of Latin America seems to depart violently from the liberal project, devalued not only by those who never shared it but, unfortunately, also by the actions of those who Proclaiming themselves liberals, they banned policies, cynically dubbed "neoliberals", and which only resulted in a new way of approaching the "industry of politics."
