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Print June 13, 2015

La filosofía como una Forma de Vida

Greg Johnson

Hadot1,138 words

English original here

Pierre Hadot
Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault
Ed. Arnold I. Davidson, trans. Michael Chase
Malden, Mass.: Blackwell, 1995

El tema de Pierre Hadot es extenso. Él presenta una nueva forma de entender la naturaleza de la filosofía antigua y cómo deberíamos leerla. A lo largo del camino, él ilumina figuras como Sócrates, Marco Aurelio, Goethe, y Foucalt (cuyo gran aprecio por Hadot no es recíproco).

Este es el segundo volumen de los escritos de Hadot en aparecer en inglés. Consiste de once ensayos y una entrevista con una extensa introducción por Arnold I. Davidson. Este volumen demuestra porque Hadot es crecientemente reconocido como uno de los más importantes intérpretes de la filosofía antigua en el mundo actual.

Hadot argumenta que la mayoría de los académicos modernos entienden erradamente la naturaleza de la filosofía antigua desde Sócrates hasta el surgimiento del Cristianismo. Desde el colapso de la civilización clásica, nuestro acceso primario a la filosofía antigua ha sido la palabra escrita: ya sea los escritos de los filósofos mismos o los reportes de otros sobre sus vidas y enseñanzas. Esto ha llevado a la tendencia de interpretar las filosofías antiguas como primariamente en objetivos teoréticos. Los filósofos antiguos, como los grandes especuladores filosóficos de la edad media y del período moderno, estaban supuestamente preocupados con la elaboración de “sistemas” de ideas comprensivos y consistentes. Y, como ellos, los antiguos supuestamente escribieron para comunicar estos sistemas de ideas a la exuberante “república de letras”.

Hadot, por contraste, argumenta que la filosofía antigua era primariamente práctica en sus objetivos, no teorética. La sabiduría no era identificada con el conocimiento del todo, sino con la felicidad o el bienestar, el cual era obtenido al traer el propio orden interno del alma. Cualquiera y todas las explicaciones del cosmos eran subordinadas a este objetivo. Uno no tenía que ser un teórico original en orden de ser un filósofo. Tampoco uno tenía que estar al corriente de las opiniones de varios teoristas. En realidad, uno sólo tenía que adoptar una forma particular de vida: una vida centrada en la búsqueda de la sabiduría. Entonces, uno puede ser un teorista original o un académico erudito, pero no un filósofo en el sentido clásico. Así como los profesores que enseñan novelas no se llaman a sí mismos novelistas, los profesores que enseñan filosofía no deberían llamarse a sí mismos filósofos. Ser un filósofo no era un asunto de educación de vocación, sino una nueva forma de ser en el mundo que surge de una conversión espiritual interna.

Hadot también hace énfasis que los filósofos antiguos no se dirigían a una amplia “república de  letras”. En su lugar, ellos se organizaban en escuelas insulares. Los fundadores de estas escuelas estaban mucho más interesados en cultivar las relaciones con sus alumnos presentes y futuros que con sus “colegas” (por ejemplo, los fundadores de otras escuelas). El modo primario de instrucción de las escuelas antiguas era oral, no escrito. Los textos escritos eran tan innecesarios para las escuelas antiguas que sus líderes, como Epicteto, algunas veces no escribió nada en lo absoluto. Cuando el fundador de la escuela murió, sus enseñanzas se transmitieron principalmente a través de una tradición oral. Cuando y si los textos eran producidos, ellos eran siempre interpretados a la luz de la tradición oral. Cuando estas tradiciones orales fallecieron, la posteridad era meramente textos legados sin contexto. Esto ha probado una barrera formidable para el entendimiento de textos. (El punto de Hadot aquí trae a la mente la crítica Católica del fundamentalismo Protestante: la tradición tiene prioridad sobre los textos escritos, por ejemplo, la biblia no puede ser la fundación de una iglesia, debido a que la biblia fue creada por la Iglesia y su significado puede ser sólo entendido en el contexto de su tradición institucional y oral).

Él también argumenta, basado sobre su vasto conocimiento de filósofos paganos antiguos, como también de la patrística y el cristianismo medieval, que las escuelas paganas antiguas no estaban meramente preocupadas con la instrucción, ya sea escrita u oral. Ellos también estaban preocupados con “prácticas” filosóficas, lo que Hadot llama “ejercicios espirituales”. El objetivo de estos ejercicios espirituales era poner los preceptos de las escuelas en práctica, para obtener el apropiado orden interno del alma que constituían sabiduría, virtud, y felicidad. La mayoría de estos antiguos ejercicios espirituales no han sobrevivido, aunque Hadot sugiere que algunos de ellos puede que lo hayan hecho, apropiadamente transformados, en prácticas de las órdenes monásticas cristianas.

Los mejor documentados ejercicios espirituales son aquellos de los Estoicos. Dos listas de ejercicios espirituales estoicos son reportadas por Filón de Alejandría. Es más, Hadot argumenta que las Meditaciones de Marco Aurelio son mejor entendidas escritas cómo ejercicios espirituales. Estos ejercicios incluyen el auto-monitoreo, particularmente de los juicios de valores de uno, meditaciones en los preceptos de la escuela, praemeditatio malorum (anticipación de los males) y otras técnicas para desapegarse, y recordando que cuando uno se determina sobre un objetivo, su realización depende tanto del a fortuna como del esfuerzo propio.

Hadot sugiere que interpretemos los textos filosóficos antiguos no como presentaciones de sistemas doctrinales, sino como ejercicios en psicagogía[1]. Él demuestra su método exegético en dos trabajos magistrales  Plotinus, or: The Simplicity of Vision, trad. Michael Chase (Chicago: University of Chicago Press, 1993) y The Inner Citadel: The Meditations of Marcus Aurelius, trad. Michael Chase (Cambridge, Mass.: Harvard University Press, 1998).

Hadot, sin embargo, no ha aún usado su acercamiento para interpretar los diálogos platónicos. Los diálogos ciertamente invitan a tal acercamiento interpretativo. Platón, después de todo, es cuidadoso en proveer al lector con pistas de las naturalezas espirituales y las necesidades de los interlocutores de Sócrates. Los discursos de Sócrates, además, son puestos en escena cuidadosamente acomodados a los caracteres de sus interlocutores y dirigidos hacia su edificación espiritual. Es más, diálogos como el Simposio, Fedro, República, y Leyes en realidad hablan del carácter psicocagógico de los discursos de Sócrates (y, por extensión, los diálogos en los cuales Platón los presenta). Los comentarios platónicos de Eric Voegelin, Leo Strauss y sus estudiantes, y Kenneth Sayre son inusualmente atentos a las dimensiones psicagógicas de los diálogos y proveen puntos de inicio valorables para leerlas como ejercicios espirituales.

En suma, no puedo recomendar lo suficiente este libro. (Sin embargo, puedo recomendar que uno saltee la introducción hasta que hayan leído el libro). Hadot ha revolucionado mi entendimiento de cómo y por qué leer filosofía antigua. Él rescata a los antiguos de las habitaciones de embalsamiento de la academia y les respira nueva vida. Su escritura, además, es lúcida, elegante, y sobre todo accesible. La filosofía merece tan buen libro, y tan buen libro merece la más amplia audiencia posible.

Nota

1. (Del gr. ψυχαγωγία, de ψυχή, alma, y ἄγειν, conducir).  Arte de conducir y educar el alma.

 

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  • The Unnecessary War

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