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This work describes the reception of the positivist school in the Spanish criminal law doctrine in the late nineteenth century. In doing so, the main authors, their works and mutual influences are critically analysed, giving a complete picture of the reception of the primary theory, the positivist or anthropological criminal one -leaving aside the correctionalist and the sociologist one- in a precise chronological context, from 1885 to 1899.

In the Western world, the end of the 19th century is marked by the birth of criminology. This new discipline, which, from the outset, was created as an auxiliary science to criminal law, calls into question the traditional criminal law which was the dominating theory and practice of the time. This new "truth regime" on crimes, criminals and sentences, in the Foucauldian sense of the term1 , arises in a specific context from an epistemological, political and legal point of view. From an epistemological perspective, that time is marked by the advent of scientific positivism. By distancing itself from the philosophical and metaphysical approaches that dominated until that time, scientific discourse takes a positivist turn: anchored in reality, science will, from now on, privilege an empirical approach based on observation, experimentation and testing, in order to update the laws of nature and unveil the major causes of the phenomena that are observed. First observed within the natural sciences, this epistemological attitude is quickly transmitted into the social sciences in order to study the "physical laws" and the "social laws" that govern society and its evolution.

The current thesis focuses in one of Spain’s most relevant authors: Pedro Dorado Montero. Acting as a bridge between the criminal law conceptions of the 19th and 20th centuries, Dorado Montero offered a very unique, original theory: the ‘Derecho protector de los criminales’ (Protective Law of the Criminals). Towards the end of the 19th century, a clash between the penal neoclassical theories and the new positivist theories took place. As a result, the hegemony of the old school was contested. To this respect, Dorado Montero’s scholarly career, the context in which he lived and the several European and other international influences he received are duly analysed. Therefore, Dorado Montero’s role in the introduction of positivism within Spain and the success experienced by the aforementioned trend are extensively addressed. Furthermore, he was often said to belong to the Spanish ‘correccionalismo’ movement. However, his iusphilosophical and criminal thought seemed to lay closer to positivism than to neoclassical postulates. Even if the debate has been oversimplified in terms of freewill vs. determinism, the approach of this thesis aims at challenging the accuracy of the ‘eclectic’ label which the traditional historiography has attributed to him. On the other hand, a very relevant aspect to focus in is to determine to which extent did Dorado Montero accept positivist postulates as for the rationale of the penalty or as for the determination of the penalty. Spain seemed to accept the positivist rules for the determination of the penalty but it seemed to reject their rationale. Was Dorado Montero partially responsible for the introduction of positivism in Spain? Even if the triumph of positivism as such did not take place in Iberia (at least not completely), the figure of Dorado Montero can offer a valuable insight to this question. The analysis of his positivist ethos could shed some light on the construction of the 20th century penal law and of the criminal law of the future. Dorado Montero was immersed in the world of abstract ideas. Mixing a strong rationalism arising from Kant, and some other German authors, with the advances in criminal anthropology (criminology) and sociology, he described a reality in which every moral value or legal representation was nothing but a mere product of mankind’s imagination. Man is the responsible for the elaboration of morals, law and culture in his own mind. Thus, for him, there were as many moral and legal orders as individuals there were in the planet. Such assertion is polemic even nowadays. Unsurprisingly, the author received criticism from both neoclassical and positivist schools. While the first ones attacked his ‘heavy relativism’, the second ones distrusted his ‘go it alone’ approach. Did this alternative, third way indicate that one should include him within the eclectics? That brings us to the last, concluding remark in which the existence of a so-called ‘Doradian positivism’ is assessed. Despite the interest that such author has grown in the last decades, Dorado Montero is, somehow, left aside. Notwithstanding that, his ‘Derecho protector de los criminales’ is describing the criminal law of the future as well, hugely sieged by the new neurological, medical, psychological and genetic findings of our time.

La tesis se divide en dos partes claramente diferenciadas. En la primera se realiza un rápido y general análisis de las relaciones Iglesia-Estado desde la aparición del cristianismo hasta principios de la primera década del siglo XX. Con el cambio de paradigma que supuso la Revolución francesa y la entrada en la escena política del Estado liberal, finiquitando el Antiguo Régimen, el enfoque se centra en la España decimonónica surgida a partir de la Constitución de 1812. Al hilo de los diferentes textos constitucionales que vieron la luz en dicha centuria, se estudian e interpretan aquellas relaciones que se articularon a través de la unidad católica, la tolerancia o la libertad de cultos. Igualmente se analizan, someramente, algunas corrientes e ideologías que, en mayor o menor medida, influyeron en los políticos de ese tiempo: jacobinismo, regalismo, moderantismo, carlismo, anticlericalismo, etc. Asimismo, se hace una breve mención al Concordato de 1851, clave para entender las relaciones del Estado liberal español con el Vaticano; al igual que lo fue la encíclica de Pío IX, Quanta Cura y el Syllabus (1864). Y por último, se apuntan algunas de las consecuencias del impacto sociológico y político que tuvo lo que se conoce como el «desastre del 98». En la segunda parte, partiendo de las premisas y conclusiones obtenidas de la anterior, se procede a realizar un estudio pormenorizado del conocido «caso Nozaleda». No se ha pretendido presentar una biografía del padre dominico, ni llevar a cabo una prosopografía del personaje. Acudiendo a fuentes primarias de la época de origen archivístico, periodístico o parlamentario se examinan los hechos acaecidos en los días previos y posteriores a la caída de Manila en manos de las tropas norteamericanas y el comportamiento que ante tales sucesos, mantuvo el entonces arzobispo de la capital de filipina, Bernardino Nozaleda. Seguidamente se narran y describen los acontecimientos que, tanto a nivel local valenciano como en el ámbito nacional, se desarrollaron tras el conocimiento público de su nombramiento para la sede valentina por parte del Gobierno presidido por Antonio Maura en diciembre de 1903. Antropología Programa de Doctorado en los Retos de las Ciencias Sociales y Humanas en la Sociedad del Siglo XXI