In the short story Civilização, written by the Portuguese realist writer José Maria de Eça de Queirós, the protagonist Jacinto embodies the paradox of modern civilization at the end of the nineteenth century. Living surrounded by technological innovations, philosophical treatises, and the intellectual prestige of Parisian culture, Jacinto believes that progress and knowledge will produce happiness. Yet his life becomes increasingly marked by fatigue, anxiety, and existential dissatisfaction.

When he later withdraws to the mountains of Portugal and remains alone in a deteriorating rural house while the narrator José temporarily leaves to visit his aunt, Jacinto undergoes a profound inner transformation. This period of isolation becomes a turning point in which he abandons the sterile intellectualism of urban civilization and discovers a more authentic form of happiness rooted in simplicity, nature, and meaningful labor.

Through Jacinto’s experience, Eça de Queirós critiques the excesses of modern civilization and suggests that human fulfillment may lie not in technological abundance but in reconnection with the rhythms of nature and the dignity of rural life.

The Burden of Civilization and Intellectual Excess

At the beginning of the narrative, Jacinto is portrayed as a man overwhelmed by the artifacts of modern progress. His Parisian residence is filled with machines, books, telephones, elevators, and countless devices meant to facilitate life. Yet these symbols of progress become sources of “frustration” rather than “comfort.” Jacinto, in the short story’s narrative, represents the idealized nineteenth-century belief that civilization, knowledge, and scientific advancement lead inevitably to happiness. However, Eça de Queirós presents this belief ironically. Despite possessing every luxury imaginable, Jacinto experiences a deep existential distress.

The narrator observes that Jacinto’s life gradually becomes dominated by philosophical pessimism, especially after reading works influenced by thinkers such as Arthur Schopenhauer and the biblical reflections associated with King Solomon in Ecclesiastes. These texts convince Jacinto that existence is fundamentally marked by suffering and futility. As Jacinto laments, “que tudo é vaidade ou dor, que quanto mais se sabe, mais se pena” (Eça de Queirós, 1902/2001). The idea that knowledge leads to greater suffering captures the essence of Jacinto’s intellectual crisis.

The influence of pessimistic philosophy is central to Jacinto’s spiritual exhaustion. In The World as Will and Representation, Schopenhauer argues that human existence is driven by an insatiable will that condemns individuals to endless dissatisfaction. As Schopenhauer (1819/1969) explains, human desires perpetually generate new needs, making satisfaction temporary and incomplete. Jacinto internalizes this worldview, interpreting his intellectual achievements as proof that the more humanity advances, the more it becomes aware of life’s inherent misery. Similarly, the biblical book of Ecclesiastes proclaims that “in much wisdom is much grief” (Ecclesiastes 1:18), reinforcing Jacinto’s belief that intellectual progress may deepen existential awareness rather than alleviate it. The convergence of these philosophical influences produces a crisis of meaning: the very civilization Jacinto once admired becomes evidence of humanity’s spiritual emptiness.

Jacinto as a Symbol of Modern Alienation

Literary scholars often interpret Jacinto as a symbolic figure representing the decadence of modern urban culture. According to Carlos Reis (1999), Eça de Queirós frequently explored the contradictions of modernization, portraying characters who suffer from the alienation produced by excessive intellectualization and social sophistication. Jacinto exemplifies this condition. His life in Paris is not only materially excessive but also psychologically oppressive for his feeble mind.

Surrounded by thousands of books of all sorts of fields of knowledge and mechanical inventions, Jacinto becomes incapable of experiencing spontaneous joy. Civilization, instead of liberating him, has imprisoned him within layers of abstraction and artificiality. What initially appears to be comfort becomes suffocating complexity. The abundance of “knowledge and technology” leads not to clarity but to confusion and existential fatigue.

This depiction of Quierós’s anticipates sociological critiques of modernity. The sociologist Max Weber later described modern civilization as an “iron cage,” a system in which rationalization and technological organization trap individuals in impersonal structures (Weber, 1905/2002). Jacinto’s Parisian lifestyle illustrates this phenomenon in literary form. The machines designed to make life easier instead generate dependence, frustration, and emotional fatigue leading to emptiness. Instead of enjoying the comforts of civilization, Jacinto becomes enslaved by them.

The Journey to the Mountains: A Narrative Turning Point

The journey to rural Portugal represents the story’s crucial turning point for Jacinto. He travels to the mountains reluctantly, largely because he must inspect neglected family properties and because of the gruesome preparations he must undergo and supervise. Yet the contrast between Paris and the Portuguese countryside immediately transforms his perception of life.

During the trip, the technological systems that once defined Jacinto’s lifestyle fail repeatedly. Luggage gets lost, machines malfunction, and the carefully organized structure of modern life he relies on collapses all together. These failures symbolize the fragility of the civilization Jacinto once admired. In the countryside, removed from the elaborate mechanisms of modern society, Jacinto is forced to confront a simpler and more direct form of existence.

According to Óscar Lopes, Eça de Queirós frequently used rural environments to reveal the artificiality of urban life (Lopes & Saraiva, 2005). In the mountains, Jacinto gradually realizes that the complexity of civilization has obscured the fundamental sources of human satisfaction. What he once interpreted as progress now appears excessive and unnecessary. His stay in this run-down property where he even tastes food he was not to eat before becomes an eye-opener that unfolds another reality he has been absent from.

Isolation and the Rediscovery of Simple Living

The most significant moment of transformation occurs when Jacinto remains alone in the mountain house with only his servants while the narrator José leaves to visit his aunt. This temporary isolation allows Jacinto to experience life without the intellectual noise that previously dominated his identity. This so-called isolation is the catalyst he needed to appreciate life from a different angle, not the technological, philosophical one he had been attached to.

Deprived of his scientific library, technological gadgets, and philosophical texts, Jacinto slowly begins to rediscover the pleasures of physical activity, simple meals, and the beauty of the surrounding landscape. The mountains become a space of inner and self-renewal where Jacinto reconnects with basic human experiences he had long abandoned by his knowledge blindfoldedness. Instead of analyzing existence through philosophical pessimism, he begins to live it directly, and, consequently, to enjoy it.

This transformation is gradual but unmistakable. Jacinto develops an appreciation for agricultural work, fresh food, and the rhythm and pace of rural life. Activities that once seemed trivial in his eyes now acquire meaning and dignity. The simplicity of the countryside reveals that happiness does not require the intellectual complexity that once defined Jacinto’s life.

Rousseau, Nature, and the Critique of Artificial Civilization

Another useful perspective emerges from the philosophy of Jean-Jacques Rousseau, whose critique of modern civilization resonates strongly with Jacinto’s transformation. Rousseau famously argued that civilization corrupts humanity’s natural goodness by imposing artificial desires, social competition, and hierarchical distinctions. In works such as Discourse on the Origin of Inequality, Rousseau (1755/1994) suggested that social institutions often distance individuals from their authentic selves by encouraging vanity, envy, and dependence on external validation.

Although Eça de Queirós wrote more than a century after Rousseau, Jacinto’s experience reflects many of Rousseau’s philosophical concerns. In Paris, Jacinto lives in an environment dominated by artificial desires, technological novelty, intellectual prestige, and social sophistication. His identity becomes tied to objects and systems designed to demonstrate the superiority of civilization over simple life like the one in the countryside. Yet these elements fail to provide genuine satisfaction to people who only find themselves philosophizing and emotionally attached to new discoveries and gadgets. Instead, those elements intensify his feelings of emptiness and alienation.

When Jacinto retreats to the mountains because he finds himself forced to do it, he abandons many of the artificial desires that once dominated his city, modern life. The rural environment removes the social pressures and intellectual competitions that fully defined his existence in Paris. Instead of seeking recognition through technological sophistication or philosophical knowledge, Jacinto discovers fulfillment in modest home and countryside routines: cultivating the land, sharing meals with his servants, and appreciating the natural landscape surrounding his home.

This shift in Jacinto echoes Rousseau’s belief that simplicity and closeness to nature foster genuine well-being. For Rousseau (1755/1994), authentic happiness emerges when individuals live according to natural needs rather than socially constructed desires. Jacinto’s transformation illustrates this principle vividly. In the mountains, he experiences a kind of moral and psychological liberation, discovering that the fundamental conditions of happiness are surprisingly simple.

Ethical Transformation Through Daily Experience

Eça de Queirós portrays Jacinto’s change not as a sudden revelation but as a process shaped by daily experience and self-discovery. The rural environment demands effort and adaptation on Jacinto’s part. The house where Jacinto stays is initially dilapidated, and life in the mountains requires practical skills he never needed when being in Paris.

According to Helena Carvalhão Buescu, Eça de Queirós often depicted transformation as an ethical reorientation that emerges gradually from lived experience rather than dramatic insight (Buescu, 2013). Jacinto’s evolution (or revolution) reflects this literary strategy. Through repeated encounters with the realities of rural life, he learns to value simplicity, community, and purposeful labor.

When the narrator, José, eventually returns, Jacinto appears healthier, calmer, and more balanced than before. His pessimistic reflections about civilization no longer dominate his thinking. The philosophical despair that once shaped his worldview has been replaced by a practical appreciation of life’s most modest pleasures.

Civilization Reconsidered: Eça de Queirós’s Social Critique

Jacinto’s transformation ultimately reflects Eça de Queirós’s broader critique of modern civilization. The story does not reject civilization entirely; instead, it exposes the dangers of excess technological gimmicks. When technology, intellectual ambition, and social sophistication become ends in themselves, they can disconnect individuals from fundamental human experiences and what can be really important in people’s life.

The contrast between Paris and the Portuguese mountains reveals this imbalance. Paris in the narrative’s plot represents technological abundance, intellectual prestige, and cultural sophistication, yet it leaves Jacinto emotionally exhausted and empty. The mountains, by contrast, offer simplicity, labor, and contact with nature, conditions that restore his sense of meaning of what civilization (Civilização) really means.

Modern psychological perspectives reinforce this insight. The psychologist Mihaly Csikszentmihalyi (1990) argues that deep satisfaction emerges from meaningful engagement in purposeful activities rather than passive consumption of comforts. Jacinto’s experience illustrates this principle in narrative form. By participating actively in rural life rather than merely observing it, he discovers a sense of fulfillment that intellectual speculation never provided.

Conclusion

Jacinto’s stay in the mountains represents a profound inner transformation from alienated intellectualism to grounded simplicity. Influenced initially by the pessimistic philosophy of Arthur Schopenhauer and the existential reflections of Ecclesiastes, Jacinto becomes convinced that civilization leads only to suffering. Yet his temporary isolation in rural Portugal reveals an alternative vision of life in which happiness arises from simplicity, labor, and harmony with nature.

Through Jacinto’s journey, José Maria de Eça de Queirós offers a powerful literary critique of modern civilization even for 21st Century living. The story suggests that technological progress and intellectual accumulation do not necessarily produce fulfillment. Instead, authentic happiness may emerge when individuals reconnect with the essential rhythms of human existence: work, community, and the natural world. Jacinto’s transformation therefore stands as both a personal awakening and a broader reflection on the limits of modern civilization.

San José, Costa Rica

Tuesday, March 31, 2026

📚 References

Buescu, H. C. (2013). Chiaroscuro: Modernidade e literatura. Lisboa: Tinta-da-China.

Csikszentmihalyi, M. (1990). Flow: The psychology of optimal experience. Harper & Row.

Eça de Queirós, J. M. (2001). Civilização. In Contos. Lisboa: Livros do Brasil. (Original work published 1902)

Lopes, Ó., & Saraiva, A. J. (2005). História da literatura portuguesa. Porto: Porto Editora.

Reis, C. (1999). Eça de Queirós: Uma estética da ironia. Coimbra: Almedina.

Rousseau, J.-J. (1994). Discourse on the origin of inequality. Oxford University Press. (Original work published 1755)

Schopenhauer, A. (1969). The world as will and representation (E. F. J. Payne, Trans.). Dover. (Original work published 1819)

The Holy Bible. (1989). New Revised Standard Version. National Council of Churches.

Weber, M. (2002). The Protestant ethic and the spirit of capitalism. Penguin. (Original work published 1905)

From Decadent Civilization to Restorative Simplicity - Jacinto’s Inner Transformation in “Civilização” by J... by Jonathan Acuña