PPP1 PDF

Quilates perdidos?
-Philosophical Counselling and Chiang Tzus Philosophy of love- Relevancia de la filosofa oriental para el asesoramiento filosfico Sofistas: Antiphon of Rhamnous Philosophical Counsellor- Parmnides: The Pre-Socratic Parmenides and Philosophical Practice? - Las cuatro muertes de Digenes el perro - On Becoming and Being Hospitable: The Modern Socratic Dialogue and the Hospitality Industry - Philosophical Midwifery from Problems of Addiction to the Anagogic Level - Platos Theory of Love: Rationality as Passion - La Asesora Filosfica en el legado de Platn y Aristteles - Los antiguos mdicos I the flexible mind: del alma - Epicteto:Volumen Cultivation Filosofa Antigua, Epictetus and reframing - Christian Philosophical Moderna Nasruddin Hodja, Practice and WayMedieval of Life - yNasrudin: a master of the negative way - Thomas Hobbes: La cesin estratgica -Ren Descartes, Philosophical Counsellor of Elisabeth -Filosofa moderna espaola:
Entre Historia y Orientacin Filosfica
Jos Barrientos Rastrojo - Jess Flemming - Monica Cavall Cruz -Trevor Curnow - Gerhard Stamer - Roxana Kreimer Bernard Roy - Pierre Grimes - Lydia Amir - Claudio Altisen - Montserrat Martn - Antti Mattila - Sussan Robbins - Godofredo J. Chillida Mejas Sarah Ellenbog -Oscar Brenifier e Jorge Daz - Mariano Bets de Toro -David ODonaghue Helve Svare - Neri Pollastri - Dean Pickard - Shlomit Schuster - Sarah Ellenbogen - Francisco Barrera Rodrguez - Eduardo Rodrguez - Rayda Guzmn Gonzlez - Manuel Jess Lpez Baroni - Ramn Queralt Moreno - Gabriela n - Julia Taviel de Andrade Berti - Ricardo Aranovich
Jos Barrientos Rastrojo
hilosohers as hilosophical ratitioners

(La Orientacin Filosfica en la Historia del Pensamiento)
(Volume I)
(Coord.)
Ediciones X-XI
Primera edicin: Septiembre de 2006. ISBN de la obra completa: 84-611-2664-5 ISBN: 84-611-2666-8
Edita:
Asociacin de Estudios Humansticos y Filosofa Prctica X-XI
Diseo Portada e Interior de la Obra: Jos Barrientos Rastrojo. Jos Barrientos Rastrojo, 2006 www.josebarrientos.net Pueden solicitarse copias de la edicin de esta obra en los siguientes correos electrnicos consultas@josebarrientos.net y orientadorfilosofico@hotmail.com
INDICE
Introuduccin
QUILATES PERDIDOS?
2. Filosofa Griega y Romana
LEGADO DE
LA ASESORA FILOSFICA EN EL PLATN Y ARISTTELES Claudio Altisen 9 93 3

ALMA
LOS ANTIGUOS MDICOS DEL

Montserrat Mart Linares
1. Filosofas Orientales
PHILOSOPHICAL COUNSELLING AND CHUANG TZUS PHILOSOPHY OF LOVE Jess Fleming RELEVANCIA DE LA FILOSOFA
1 10 03 3
1 11 1
CULTIVATION THE FLEXIBLE MIND: EPICTETUS AND REFRAMING Antti Mattila
ORIENTAL PARA EL ASESORAMIENTO FILOSFICO
1 11 17 7
3. Filosofa Medieval
Mnica Cavall Cruz
2 21 1
Romana
ANTIPHON OF RHAMNOUS, PHILOSOPHICAL COUNSELLOR Trevor Curnow 3 37 7 THE PRE-SOCRATIC PARMENIDES AND PHILOSOPHICAL PRACTICE? Gerhard Stamer
CHRISTIAN PHILOSOPHICAL PRACTICE AND WAY OF LIFE

Susan Robbins
1 12 27 7 1 13 37 7
NASRUDDIN HODJA, A MASTER OF

THE NEGATIVE WAY
Oscar Brenifier
Griega y
4 45 5
4. F i l o s o f a M o d e r n a
LAS CUATRO MUERTES DE DIGENES EL PERRO

Roxana Kreimer
THOMAS HOBBES: LA CESIN

ESTRATGICA
5 53 3
Godofredo Chillida
1 15 55 5
2. F i l o s o f a
THE MODERN SOCRATIC DIALOGUE AND THE HOSPITALITY INDUSTRY

Bernard R. Roy
5 59 9
REN DESCARTES, PHILOSOPHICAL COUNSELLOR OF ELISABETH Jorge Humberto Dias 1 17 71 1 EL CONOCIMIENTO DE S MISMO DE MIGUEL SABUCO Mariano Bets de Toro 1 18 85 5 SPINOZAS CONATUS IN LIGHT OF THANATOS AND SELF-DESTRUCTION David Odonaghue
PHILOSOPHICAL MIDWIFERY FROM PROBLEMS OF ADDICTION TO THE ANAGOGIC LEVEL Pierre Grimes
6 69 9
PLATOS THEORY OF LOVE: RATIONALITY AS PASSION Lydia B. Amir 7 77 7
2 20 07 7
Jos Barrientos Rastrojo (coord)
Introduccin Quilates perdidos?

Quien no tiene proyectos no tiene futuro La filosofa no sirve para nada para nada ms que para aprender a vivir Jos ORTEGA Y GASSET Qu fra es la vida que no se relaciona, que no busca el calor de la amistad! Lucio Anneo SNECA
Afirmaba Peter Raabe en la introduccin a un manual de Orientacin Filosficva que esta nueva profesin serva para ayudarnos a adaptarnos a un mundo que nos roba nuestro asiento vital. Es cierto, todo ha tornado en una evanescencia cruel. Con las prisas acampa en nosotros la falta de descanso y un desasosiego que nos altera. La imagen calmosa de nosotros en una tarde de playa pertenece a un trasunto trasnochado, al de Julia en Verano Azul contemplando el atardecer mientras llegan Tito y el Piraa con un griterio que la levanta de su descanso esttico. Hoy, ms de una dcada despus de que Ran Lahav y Lou Marinoff iniciasen el Primer Congreso Mundial de Prcticas Filosficas, casi diez aos despus de que el segundo publicase su bestseller Ms Platn y menos Prozac, ms de un lustro despus de que una conciencia despierta y con proyectos desarrollase la primera tesis doctoral en Canad sobre la disciplina hoy, decamos, de forma silente pero progresiva nuestro pas empieza a cambiar de la mano de la Orientacin Filosfica y de parte de las diversas prcticas filosficas que se desarrollan en toda Espaa. En Barcelona se afianza un Mster en Orientacin Filosfica en la Universidad, se abren ts filosficos e incluso he oido que se ha desarrollado un Vino Filosfico. La AFPC y otros orientadores de forma individual llevan adelante este proyecto comn.
Philosophers as Philosophical Pratitioners
En Madrid, los proyectos de ASEPRAF tambin avanzan (cursos de prcticas, filosficas, talleres filosficos, cafs filosficos, gabinetes de Orientacin Filosfica como Aletheia o Logos). En el Sur, la situacin es igual de prolfica: colaboraciones con asociaciones de fibromialgia, cursos en la facultad desde hace casi 5 aos, vinos y cafs filosficos, consultas individuales, publicacin de las actas del congreso Iberoamericano, publicacin de la Revista Internacional de Filosofa Prctica, desarrollo de Experto Universitario de Filosofa Prctica y Orientacin Filosfica en la Universidad e incluso el grupo ETOR consigui arribar a buen puerto con la realizacin del Octavo Congreso Mundial de Filosofa Prctica. Raabe, Marinoff, Lahav, Amir, Gutcknecht y los presidentes de las principales asociaciones nacionales se dieron cita en aquel encuentro para el trabajo, el encuentro y la amistad. Por todo ello ahora es el momento de avanzar con mayor seguridad. Haca depender Ortega y Gasset el futuro personal de los proyectos, puesto que quien no tiene proyectos no posee un futuro. Si esto es as, hemos de sonreir cuando alzamos la mirada a nuestro alrededor y vemos la labor de todos aquellos filsofos comprometidos en este proyecto comn. La Orientacin Filosfica es ya una realidad prctica en nuestro pas 1 . Pero la Orientacin Filosfica no ceja, se est haciendo ambiciosa. No quiere cualquier tipo de futuro, no le sirve una actitud de anorexia intelectiva, si se me permite la metfora, o de miopa conceptual que nos conmine a ser una disciplina y un estudio de segundo orden. Si bien hace un lustro nuestras actividades se movan del lado de la ilusin hoy pueden hacerlo desde la exigencia y la seriedad con que han sido escritos los artculos que leern a continuacin. La Filosofa Prctica es ante todo una accin, un movimiento con un fundamento terico necesario. Porque slo hacindose consciente de qu es y qu ha sido podr establecer qu desea ser, se aproximar al futuro desde la autoridad que le dan los actos y la reflexin pausada de sus xitos y errores. Entre los artculos dispuestos en este volumen contamos con contribuciones de orientadores de diversas partes del mundo y tambin de diversos rincones de Espaa. Cuando este proyecto naci apenas ocupaba en el pensamiento poco ms de unas cien pginas y unos ocho diez artculos. No obstante, la Orientacin Filosfica no deja nunca de sorprendernos. Hoy son ms de treinta artculos en dos volmenes que hospedan a los filsofos prcticos ms conocidos y reconocidos. Ellos nos han hablado de cmo Descartes, Kant, Husserl, Ortega y Gasset o Mara Zambrano guardan en sus escritos respuestas para nuestras vidas y conflictos cotidianos. La satisfaccin es un concepto que procede de un trabajo cumplido. A veces sta no es suficiente porque no cuenta con el beneplcito de la amistad, elemento esencial segn los clsicos para una vida feliz. La amistad ha sido otro de los elementos que han transido la
1
En el momento presente tengo constancia de actividades vinculadas a nuestro campo en Andaluca, Principado de Asturias, Islas Canarias, Catalua, Castilla la Mancha, Extremadura, Galicia, Islas Baleares, La Rioja, Madrid y Valencia. Esto supone que ms de un 70% de las comunidades autnomas de Espaa ya cuenta con los servicios de Orientadores Filosficos formados para desarrollar su profesin.
coordinacin de este libro. La respuesta personal a mi llamamiento colma mi esperanza dentro un mundo contemporneo dnde la perdida de ella y de la ilusin se defienden como sntomas de maduracin (cruel psicologa evolutiva!). El adulto con ilusiones es un iluso, dicen, el anciano con esperanzas ha perdido la cordura (yo me pregunto si no ser el mundo quien ha perdido la razn cuando cree tales cosas). Si tuviramos que completar el currculum profesional de estos dos volmenes no lo dejaramos en mal lugar al conocer la currcula de la autora de los diversos artculos. Son pensadores, como decamos, que han trabajado durante aos en el campo de la filosofa prctica y/o orientacin filosfica y, adems, especialista en los autores sobre los que han escrito. Las conversaciones personales con cada uno de ellos ha hecho posible el encuentro con sus intereses filosficos particulares y esto gest la posibilidad de brindar al pblico un material que confiamos sea de utilidad a estudiosos de la disciplina y a no iniciados. ste no es un trabajo slo para profesionales sino una obra para que profundicen tambin aquellos que no se han acercado nunca a la filosofa pero que encuentran en sus vidas una necesidad a la que ni siquiera saben nombrar. Este libro puede ser un primer paso en la comprensin de nuestras capacidades creativas y su aplicacin en nuestras vidas, una apuesta por el entendimiento mutuo a travs de la hermenetica, un momento para curiosear a travs de los diversos casos de orientacin filosfica planteados o en las cartas entre la una reina y un filsofo de principios de la modernidad, el instante para desvelar que ms all de la filosofa oficial hay pensadores en China que tienen mucho que decirnos sobre el amor al igual que lo hiciera Platn siglos ms tarde. En definitiva, una obra para darle tiempo a su lectura y disfrutar a travs de ella. Para Ortega el objetivo de la filosofa era aprender a vivir. No andaba mal encaminado nuestro filsofo ms universal. Sneca, otro de nuestros filsofos universales aseveraba que la filosofa no nos pide nuestro tiempo sino que es ella la que nos proporciona tiempo, pues de qu nos sirve el tiempo si no somos consciente de l? de qu nos sirve la vida si no hacemos acopio de ella? Sabemos que la filosofa nos ayuda a aprender a vivir porque abre respuestas al mayor de todos los enigmas. Ahora bien, la filosofa tambin nos ensea a vivir porque nos ayuda a disfrutar del instante (carpe diem, concepto de los romnticos hoy tergiversado), extraer de l todas sus posibilidades, estrujar el da para arrancarle todo aquello que pueda contribuir a nuestra felicidad y a nuestro deseo de conocer la verdad. Hace algunos aos me encontr en las prcticas de Enfermera a un catedrtico de historia retirado. Estaba en la UCI, pero su aspecto era insulto a su incardinacin en aquella ala del hospital. Rpidamente entablamos un fecundo dialogo. Me habl de la historia oficial y de aquella que haba transitado por sus investigaciones. Yo en aquella poca simultneaba con dificultad dos carreras y estaba deseoso por acabar Enfermera para implicarme totalmente en Filosofa. -Filosofa!- dijo sorprendido -Filosofa Pura? Eso quieres estudiar?
Se gir pensativo como recordando a algn familiar o algn estudiante que haba dejado de ser correligionario suyo por una decisin tan absurda como la ma. -Y eso para que sirve? se rasc la calva con gesto hipocrtico No es ms prctico ser enfermero? Al cabo de los aos, despus de ver miles de noticias en televisin o de leer sobre la situacin social pienso si ya la pregunta de aquel excatedrtico sencillamente queda fuera de lugar. La Orientacin Filosfica se ha tejido durante aos con la fibra ilusionada de los sueos. Esa fibra hoy se cotiza al alza y empieza a venderse a precio de oro. Jos Barrientos Rastrojo
Sevilla, Octubre de 2006
1. FILOSOFIAS ORIENTALES
10
Jess Fleming, Ph.D. (East/West Comparative Philosophy, University of Hawai), and Associate Professor at Tamkang University, Taiwan, is working on a second Ph.D. in psychotherapy and counselling at Regent's College, London. His doctoral thesis at Regent's College is on Asian Philosophy and Philosophical Counselling/Practice. In July, 2000, he was invited to visit Kyoto University (Japan) for a month as a visiting scholar, and gave a lecture there on Self and (In)finitude: Embodiment and the Other which has been translated into Japanese and will be published in Japan. In August 2000, he taught a short course at Regent's College, School of Psychotherapy and Counselling, on Philosophical Counselling and Chinese Philosophy. He has attended the first five international conferences on philosophical counselling/practice, and written several papers on this topic. He practises philosophical counselling in Taiwan, and is starting a philo-cafe there.
PHILOSOPHICAL COUNSELLING AND CHUANG TZUS PHILOSOPHY OF LOVE

Jess Fleming Taiwan, Japn Inglaterra
To have a friend come from afar (to visit), is this not a pleasure? Confucius Analects
It is widely recognised that the Chuang Tzu contains a profound, wise, and soothing philosophy of death, but even though the word ai (love) is only mentioned 36 times and the word yu (friend) is only mentioned 19 times, we will see that Chuang Tzu also has an equally deep philosophy of love and friendship, which in fact cannot be conceptually disengaged from his philosophy of life and death. 2 Among the vicissitudes of human life, loss in its various forms (loss of a loved one through death or divorce, loss of employment, loss of joie de vivre, etc.) commonly causes great suffering. Perhaps we can find in Chuang Tzu some sage advice to help ourselves and others cope with such stressful, often traumatic, life-experiences. In particular, I am interested in how a philosophical counsellor might use Taoist philosophy to help someone grieving over the loss of a loved one (whether due to death, or break-up of a relationship). Let me begin by briefly explaining the history and theory of philosophical counselling as I understand it. Almost twenty years ago a German philosopher named Gerd Achenbach began to practice what is called in German, Philosophische Praxis (philosophical practice or philosophical counselling). His idea was that just as Socrates or the Buddha aimed to deploy philosophy as a way of enlightening people and alleviating their misery, so too today philosophers might venture to attempt to assist clients facing various life problems by helping them think through their own worldviews, value systems, assumptions and implications of patterns of thinking and acting. This movement among practical
2
For an authoritative survey of most major Western thinkers views on love, see Irving Singer (1987) The Nature of Love (3 vols.). Chicago and London: University of Chicago Press.
11
philosophers who would provide an alternative to standard forms of psychotherapy, for persons facing difficulties which are not psychopathological, has spread now to other European countries such as Holland, France and Britain, each of which has its own association or society to promote the theory and practice of philosophical counselling. No consensus, however, has been reached on a number of important questions such as whether a philosophical counsellor should be required to have an advanced degree in philosophy (or any formal academic training, for that matter), and whether certification and/or licensing should be required. There are some things, though, that are generally agreed, for example that the philosophical counsellor (like psychotherapists) should be skilled at listening. Though I cannot here go into the details of my own philosophy of philosophical counselling, there are many ideas from Asian (especially Chinese) philosophy which should prove useful in the theory and practice of philosophical counselling. 3 One example is the importance of sometimes doing nothing (or wu wei, as it is known in Taoism). Silence and stillness are often effective in counselling, just as they are in life, love, and death, as we will see below. One way, of course, to begin delineating Chuang Tzus philosophy of love, is by clarifying what according to Chuang Tzu love is not. Based on Chuang Tzus general view that emotions should be moderate and transient, and his advocacy of a life of carefree detachment, simplicity and spontaneity, recognising that all things are really interconnected processes in flux, I think we can begin by saying that Chuang Tzu would say the best kind of love (and here I am thinking primarily of love between male and female partners, but also of love between parents and children, friends, etc.) is not romantic or passionate; a Taoist lover would never fall madly in love or get a broken heart (much less commit suicide over a failed romantic relationship); nor would a Taoist lover have extreme or excessive desire (sexual or otherwise) for his friend or beloved. While I think Chuang Tzu would agree with Freud that love is often as not mingled with its opposite (hate), and thus ambivalence is normal, Chuang Tzus philosophy of cyclic reversion whereby all processes reach a point of over-ripeness and then swing back in the other direction (as the seasons do) implies that excessive love or desire can easily evolve into hate or revulsion. Continuing our via negativa characterisation of love, for Chuang Tzu it also is not jealous, not possessive, not clinging, not selfish, and not logical. One of the points I want to maintain is that Chuang Tzu is a mystic (defined here as anyone who thinks the most important truths about the human condition cannot be derived from mere logic, nor conveyed fully in language); hence, there is and always ought to be a certain mysteriousness about life, love, and death. To be overly rational and analyse everything is equivalent to killing and dissecting whatever it is one is trying to trap in the net of logic and language (love, for example, whether as an abstract concept or a concrete instance). Love is, for Chuang Tzu, I think, also not based on need or loneliness. So often Chuang Tzu provides us with fables showing that animals such as birds, fish, frogs, and monkeys are at least as wise as we humans. The implication would seem to be that we should couple and copulate in a natural way. Our notion of love is false and artificial (as are our notions of right and wrong), and is a cultural construct, a part of the
For further information about philosophical counselling, see Ran Lahav and Maria Tillmanns (eds) Essays on Philosophical Counselling, (New York: University Press of America), 1995. For further information on my own philosophy of philosophical counselling and what Chinese philosophy can contribute to it, see Jesse Fleming, Philosophical Counselling and the I Ching, Journal of Chinese Philosophy, Sept. 1998.
3
12
ideology which surrounds us unconsciously in our music, art, literature, and so on; we would be wise to note our limited, culture-bound, conceptions of love, life, death, etc. and remember that there are other human cultures at other times and places in which people have very different notions of love, friendship, death, etc. Furthermore the perspectives of fish culture or monkey culture not only provide us with alternative standards and definitions of right and wrong, beautiful and ugly, useful and useless, love and hate, friend and enemy, etc. according to such cultures, but also these alien cultures remind us that no single perspective is absolutely correct and complete - including Chuang Tzus of course! As he says, When I say you are dreaming, I am dreaming too. Chuang Tzus conception of philosophy is not that of the contemporary analytic philosopher who seeks to set forth a proposition and demonstrate its truth, such that its opposite (contrary or contradictory) is absolutely false. Instead, Chuang Tzu plays (literally and figuratively) with various possible perspectives on death, love, etc. and wants to encourage his reader to do likewise; in this way Chuang Tzu subverts or deconstructs his own philosophy in a very postmodern way by means of dialectical, paradoxical, and ironical strategies that are meant to undermine themselves. Chuang Tzu is hard to pin down, preferring to stimulate our imaginations rather than stifle us with dogma. Later, while we will see that Chuang Tzus explicit (as well as implied) position on love and friendship is generally consistent and coherent, he does (as he so frequently does in regard to death) sometimes seem to contradict himself, when in fact he is only showing us different angles on love and friendship which actually complement each other rather than conflict with each other or exclude each other. Now that we know fairly well what according to Chuang Tzu love is not, let us continue to clarify what in his view love is. I will try to support my interpretation of (my perspective on) Chuang Tzus conception of love and friendship with both quotes and anecdotes from the text. Sometimes we will have to extrapolate when he does not mention love or friendship explicitly. First of all as I said earlier, love is not selfish; in other words love is selfless, but in a metaphysical as well as in moral and psychological senses. Several times Chuang Tzu, in a rather Buddhistic way, states that the true man (chen jen, or chih jen, or sheng jen), the sage, has no self. 4 In Chuang Tzus process metaphysics where everything is shifting and evolving and interdependent, there is no place for a fixed and definite personal identity. Psychologically, this means the wise lover has the habit of not being self-conscious (for one thing this would only induce self-consciousness and artificiality in others, including the loved one). Morally, of course, this means that the wise lover seeks no selfish advantage from the relationship with the loved one, just as in general the sage is characterised (similar to Confucius chun-tzu) as not interested in profit, fame, or (political) power; this also bears comparison with Aristotles analysis of friendship (in book eight of the Nicomachean Ethics), where Aristotle distinguishes between friendship based on pleasure or utility from friendship based on virtue and mutual respect. However, it should be noted that whereas Plato and Aristotle (and Confucius) claim that only morally good persons are worthy of our love and friendship, Chuang Tzu in at least one place suggests that a Taoist sage might befriend even someone like the infamous Robber Chih (who snacked on human livers), or at
4
For an interesting discussion of the concepts of selflessness and self-forgetfulness in Taoist thought, see Wolfgang Bauer (1990) Das Antlitz Chinas (Munchen: Carl Hanser Verlag), especially pp. 63-8, Taoistische Selbstvergessenheit (Taoist Self-forgetting).
13
least the elder brother of such a cruel criminal. Chuang Tzus all-accepting, non-judgmental attitude reminds one of the sublime section in Walt Whitmans Leaves of Grass (Song of Myself), where he says murderers, etc., come to me On the other hand, the many stories in the Chuang Tzu of deformed, pug-uglies, for whom the people have fondness and affection, suggests that like Plato and Aristotle, Chuang Tzu would agree that beauty is only skin deep, and it is unwise to love someone (like the famous beauty, Hsi Shih) merely for their external, physical beauty. Certainly one of the key ideas in all of Taoist philosophy is wu wei (so-called inaction), which we have already referred to in connection with the role of a philosophical counsellor (who sometimes does nothing except listen, and refrains from giving advice since people usually know what they have to do in order to cope with their problems, and wont follow advice anyway). In the case of one who loves another or wishes to befriend another, or in the case of one whose love and friendship have been rejected, often the best thing to do is let it happen, rather than make it happen. This passive, yielding, submissive attitude of letting things happen without forcing them, or trying too hard, is not easy, especially for most Western people. Love, life, and death should all be easy, simple, natural, spontaneous, taking the path of least resistance, maintaining a childlike innocence and a playfulness, sense of humour, and recognition that life is often ironic (calling for an ironic stance or response). None of this is possible if we struggle ambitiously and singlemindedly (whether in matters of love, life, or death). Take it easy, Chuang Tzu seems to say. We should also be imaginative and creative in loving, living, and dying. Do the unexpected. Let go. Let it happen. If there is any concept more fundamental to Taoist thought than wu wei, it could only be the concept of Tao itself. Tao seems in general to signify Nature or the natural process of cyclic (sometimes emergent, novel) change. The Tao also connotes the unity and intimate interconnectedness of all things. For Mo Tzu, Confucius moral concepts of jen (brotherly love), hsiao (filial piety), etc. are too narrow and partial, but in Chuang Tzus eyes, even Mo Tzus concept of chien ai (universal love) is still too narrow and partial. 5 The proper object of love is the totality of all things (processes), designated as the Tao. As Chuang Tzu quite often repeats, life and death are one (process), and hence if life is good so is death. All the ten-thousand things and I are one, says Chuang Tzu. One should not only be in love with life, but with death, ugliness, injustice, war, crime and all the other evils that philosophers enumerate when discussing the problem of evil. For Chuang Tzu there is no problem of evil, because there is no evil, at least no evil simpliciter, nothing which it is impossible to view from an alternative perspective as both good and evil, or better, beyond good and evil. In chapter five of the Chuang Tzu (The Sign of Virtue Complete, 14/5/73), 6 Chuang Tzu tells us a little story about baby pigs who continue to love their mothers body even after she died; what they love, he says, is not her physical form, but that which animates or gives her a physical form - i.e. the Tao (often referred to metaphorically as the Creator). By loving the Tao, I suspect that Chuang Tzu means to accept with a mischievous glee
For a clear comparison of Chuang Tzus philosophy of love and Mo Tzus philosophy of love, see Chen Pin-liao (1983) Chuang-hsueh Hsin-tan. Taipei: Che Wen chu-pan she. 6 All such references to the Chuang Tzu are from the Harvard-Yenching Concordance to the Chuang Tzu; the first number refers to page, the second to chapter, and the third to line.
5
14
whatever life brings, whatever transitions seem inevitable. This is demonstrated in the sages remark addressed to the weeping, wailing family of his dead friend, when he says, Sh, dont disturb the process of nature! This also explains what Chuang Tzu means when he says the life and death are fated or a sons love for his parents is fated and cannot be erased from his mind. 7 Many modern Chinese believe strongly that love, life, and death are fated, meaning that some things are beyond our control and we must just accept them and hope for good luck. This is similar to Chuang Tzus view that each of us has an allotted period of time which we should not foolishly cut short by hustle and bustle; nor should we seek extreme measures in the attempt to prolong life indefinitely (as the religious Taoists tried, using diet, breathing meditations, drugs, etc.) In the same way, love and friendship (like most things in life) are largely fortuitous, and working hard to achieve or maintain them is often not only useless, but positively counterproductive and harmful. As the Chuang Tzu (10/4/434) says, to understand what you can do nothing about and to be content with it as with fate this is the perfection of virtue [te] If you act in accordance with the state of affairs and forget yourself, then what leisure will you have to love life and hate death? Act in this way and you will be all right. I think that Chuang Tzu would also agree with the Zen masters that one way to cope with big problems is to concentrate fully on carrying out our daily duties, chopping wood, carrying water, and so forth; too often, in fact, obsessive mourning and melancholy over loss of a loved one is a kind of secondary benefit providing one with an (unconscious) excuse to avoid dealing with these tedious life chores, just as personal illness can be an excuse when in fact it is not so serious or disabling, gaining the sympathy of others. Another idea in Chuang Tzus philosophy which we can apply to his philosophy of love and friendship is the importance of freedom, or, as Chuang Tzu says, free and easy roaming. Freedom in Chuang Tzu has many meanings, but mainly it means free from the tyranny of culture, traditional mores, the prevailing ideology, and freedom from selfconstraint, so that one is free to react to whatever arises like the hinge of a socket which can rotate in any direction according to what is required at the moment. About the sage, as he conceives him, Chuang Tzu remarks that no one knows what his limits are - i.e. he is so free from others and himself that he might do anything, even he himself cannot say for sure what he will do next - because it all depends on the situation. One must be flexible and react not according to some fixed plan, but creatively (just as Nature, or the Tao, is unpredictable in its creativity). One might go so far as to say that Chuang Tzu would agree that the sage does not know who he is, what he wants, or what he is doing. Such goal-directed singleminded behaviour would be stifling to the sage. So, in matters of love, what counts is freedom - freedom both for the lover and the beloved. In Heideggerian terms, an authentic love would be one which always seeks to maximise the Others freedom and potential including the possibility which we cannot outrun or do on anothers behalf, namely die. One thing I must remember to discuss is the importance of forgetting in Chuang Tzus philosophy. Just above the preceding paragraph we saw that Chuang Tzu emphasises the importance of forgetting oneself (wang chi shen, or wang chi). This concept is similar to Chuang Tzus description of the sage as having no self (wu chi) which we have also
7
Most of the translations from Chinese are my own, although some, such as this one, are borrowed from Burton Watsons translation, The Complete Works of Chuang Tzu. New York: Columbia University Press, 1968.
15
discussed, and both together are crucial for understanding how Chuang Tzu would counsel us when facing problems related to life, love, friendship, and death. The word forget (wang) occurs surprisingly often (at least 77 times, often in the inner chapters), and while numerical frequency is no guarantee of importance (just as infrequency is no guarantee of unimportance), it is obvious that forgetting, like dreaming, is an important concept in the Chuang Tzu. Chuang Tzu refers to forgetting right and wrong (wang shih fei), forgetting those above (i.e. ones superiors), forgetting ones physical form (wang hsing), forgetting personal benefit (wang li), and forgetting ones mind (wang hsin). Here Chuang Tzu seems to contradict himself, since elsewhere he says that one has only to rely upon ones own mind (hsin) in order to live contentedly; the contradiction is resolved however when one remembers that Chuang Tzu distinguishes between constant mind (chang hsin) which is good since it is the ability always to attune harmoniously to changing circumstances, and complete mind (cheng hsin) which is harmful since it is an inflexible attitude based on fixed notions of what is right and wrong, what is useful and what is useless, etc. So, we may infer that Chuang Tzu would agree that one should forget the way things have been in the past (in human relationships, for example) and always keep an open mind, ready for change and adaptation to new developments. The Taoist sage/lover is unlikely to say I will love you forever, since nothing whatever lasts forever. The sage not only sits in forgetfulness (dzwo wang), forgetting himself completely, along with all distinctions/differentiations/dichotomies, but also in interacting with others (e.g. friends/lovers) they forget each other (hsiang wang), just as animals do (fish for example or birds which swim or fly together in easy, effortless, thoughtless harmony - without thoughts of rights or duties, profit or loss, future or past). I think this idea of living, loving, and dying forgetfully, thoughtlessly is of profound importance. Not only is it wise to live without thinking too much about others or yourself, even in intimate relationships between friends, family, and lovers, but even (or especially) after we lose a loved one (again, no matter whether due to death, or disintegration of a relationship), it is unwise to dwell on the past excessively as though this were a sign of ones undying love and unconditional devotion. Often life, love, and death are paradoxical and the best way of showing ones love is by not showing it, or even by not feeling it anymore, in order to go on with life. To be inflexible or rigid is to be dead yourself already, whereas to let things go and move on and adjust, adapt, is a sign of life. Not only should one forget the past (past wrongs, past sweet memories, etc.), but also one should forget to remember the future. Much like Zen, Taoism is a philosophy which emphasises the here and now (unlike existentialism, for example which emphasises the future, or psychoanalysis which emphasises the past). Rather than hold on for dear life, perhaps one should let go for dear life. In the end, of course, one even forgets to forget, and then is able to move deftly, agilely, easily through life in the same effortless yet cautious way that Cook Ting carved oxen - without fighting the situation, without struggling against things beyond our control, or even trying too hard to manage things within our control. In the end, living well, loving well, and dying well are, like the cooks skill, or the master carvers skill, or the skill of the fisherman, swimmer, or cicada catcher all are knacks as A. C. Graham says, which one can perhaps do, but cannot explain how one does, and which one cannot teach others (with words) how to do. 8 For the philosophical counsellor, this means teaching
8
See for example, Graham, A. C. (1989) Disputers of the Tao. La Salle: Open Court9.
16
by example. It is often remarked by psychotherapists that regardless of ones theoretical orientation (psychodynamic, behavioural, cognitive-emotive, etc.), it is the personality of the therapist which is healing or sickening, just as for Chuang Tzu the sages mere presence in a community is auspicious and conducive to the harmonious flourishing of the community, even though he seems to do nothing. The same, of course, also holds true for governments and rulers. Chuang Tzu says of the sage (or ruler) that his love of the people is the commencement of his harming the people (65/24/20), and the people love the sage (or ruler) even though he does nothing (wu wei ai chih: 14/5/40), and the sage helps all under heaven yet has no love for the people (pu wei ai jen: 15/6/11). This seems to contradict what Chuang Tzu says elsewhere (60/22/76, and 70/25/13) that the sages love for people never comes to an end. But we must remember that for Chuang Tzu the sages love is unintentional, indirect, and in a sense beyond good and evil. Great benevolence is not benevolent (ta jen pu jen). The love of the unwise is like the lover of horses who was too affectionate and attentive (in caring for his horses by slapping the flies on their behinds, causing them to buck and injure themselves). In general it is true that actions speak louder than words, but benevolent actions must often be indirect (in charity to the poor in undeveloped countries, e.g.), and one must not make the mistake of giving to others or doing to others what one would oneself want (despite the famous moral maxim in Confucius Analects, his golden rule about doing nothing to others which we would not want them to do to us). Chuang Tzu emphasises that species all have their own inborn natures (which successful monkey, horse, and tiger trainers know, respect, and act in accord with), and that all individuals have their own unique virtue (te), or potentiality to be fulfilled. This is important not only for lovers and friends, but for philosophical counsellors (and teachers we might add); ones interactions with friends, clients, students, etc. must be tailored to the unique characteristics of that particular individual, and that particular time and circumstance. The importance of timing in living well, loving well, and dying well is also fundamental to the philosophy of the I Ching (The Book of Changes). Finally, perhaps Chuang Tzus most original contribution to the philosophy of love and friendship is the idea that only those who have gotten beyond all fear of death (and overattachment to life), can be friends. Chuang Tzu suggests this in his many stories about various masters (i.e. philosophers) sitting, chatting together when one of them suddenly falls mortally ill. When his friends ask if he is afraid of death or resentful of death, typically the dying sage asks rhetorically why he should rebel against the great Creator (i.e. Tao/Nature) which burdened him with life and now is ready to give him rest and relief in death. These eccentric sages, who are the companions of Heaven and earth, and are not easily befriended by dukes and nobles (especially when offered the throne - political office), and who smile silently at one another in situations where most people would be overcome with emotion and grief, remind one of the Seven Sages of the Bamboo Grove (in the Shih Shwo Hsin Yu). 9 Many of these stories (especially in chapter 6, The Great and Venerable Teacher) actually seem to rejoice in their impending transformation and return to the ultimate source of all things (i.e. Nature or Tao). They joke about looking upon life as a boil and death as ones rump, even as death approaches. Their outlook on life seems to be that just as life and death are one, they are inseparable aspects of a single cosmic ongoing
9
Translated by Richard Mather as New Tales of the World.
17
cycle of change, likewise the tragic and the comic are inseparable. Their attitude toward all things is sublime. They not only reject our usual distinction between life and death, the tragic and the comic, but also all absolute distinctions between right and wrong, useful and useless, beautiful and ugly, etc. So, it seems likely that while Chuang Tzu sometimes suggests one can befriend and love the apparently immoral and unlovely, the best form of friendship and love is between persons who have transcended all such distinctions as the above. One wonders if they would even accept the distinction between friend and nonfriend, or if they would ever openly declare their friendship and love for each other. While there are cases of friends taking care of each other, such as the sage who visited his impoverished friend and brought him a bag of rice to eat, in general Chuang Tzu seems to say that love or friendship which go by the name of love or friendship are at best damaged, degenerate forms of love and friendship. Love and friendship should go unannounced and unnamed. The Chuang Tzu contains a crucial passage which reasons that when the Tao was lost, virtue [te] arose; when virtue was lost, benevolence [jen] arose; when benevolence was lost, justice [yi] arose. In other words, what is commonly, traditionally considered to be love, benevolence, morality, and so forth are all signs of spiritual degeneration, damaging to the Tao itself and damaging to our original, pure, amoral nature; the Taoist sage is one who tries to recover that lost innocence when men lived together harmoniously, without any thoughts of right and wrong, justice and injustice, etc. As for specific instances or statements to the effect that friends are those who share an indifference (or even jubilation) in the face of death, we may begin with an anecdote in chapter 3 (The Secret of Caring for Life) of the Chuang Tzu. Here we have the story of Lao Tans (i.e. Lao Tzus) death and funeral. A Taoist sage arrives and upon seeing so many weeping and wailing relatives and disciples, starts to flee, when Lao Tzus disciples ask, Werent you a friend of the Master (i.e. Lao Tzu)? The sage responds that if Lao Tzus followers are so overwhelmed with grief at his death, they must have not understood the Tao very well, and so he flees from their excessive, artificial, mourning since it betrays the Masters own teaching. Another example is in chapter 6 (The Great and Venerable Teacher: 17/6/46), where four Masters are conversing together and someone asks, Who knows that life and death, existence and annihilation, are all a single body? I will be his friend! The story continues, The four men looked at each other and smiled. There was no disagreement in their hearts and so the four of them became friends. There follow in the same chapter similar stories about sage friends communing with one another and with Heaven and earth, smiling silently at one another and becoming friends, following which one them dies and the others shock Confucius by their unconventional behaviour, singing and playing the lute, rejoicing that their friend has returned to his true form. In chapter 11 (Let it Be, Leave it Alone), there is a very poetic description of the great man (ta jen), who is the companion of the world (wei Tien-hsia pei), is selfless (wu chi), blends with the Great Unity (ta tung), fixes his eyes on nothingness (wu), and is the true friend of Heaven and earth. In this case, we see the sage not only does not fear nothingness, but takes a philosophical and personal interest in it. In chapter 23 (Kang-Seng Chu: 63/23/61) we have another very explicit statement by a Taoist sage regarding friendship and death, Who knows that being and nonbeing, life and death are a single way? I will be his friend!
18
In conclusion, let me repeat that all I have tried to do in this paper is present my own limited perspective on Chuang Tzus perspective on love and friendship (and death). Lao Tzu says that beautiful language is not believable and believable language is not beautiful, but much of the language of both the Tao Te Ching and the Chuang Tzu is both beautiful and believable. As so often in philosophy, the problem is how to put theory into practice. It is easy enough to say that death follows life as naturally as night follows day, or winter follows summer, and therefore we ought not fear it or mourn over it too much, but in real life this is not easy to do. And, how is the prospective philosophical counsellor attuned to Taoist philosophy to counsel a person suffering from fear of death, or a broken heart? By lecturing them on the Tao, Heaven and earth, etc.? We may be sure that Chuang Tzu would counsel the counsellor that such a direct approach is likely to backfire and be counterproductive, or at best useless. I still suggest, as I did at the beginning of this paper, that the only way to counsel another person is by example, by showing rather than saying. Perhaps the only thing to be done now is smile and say nothing.
19
20
Mnica Cavall Cruz es presidenta de ASEPRAF, una de las tres asociaciones que desarrolla en Espaa la Orientacin Filosfica. All dirige un curso de formacin para Asesores Filosficos. Doctora en Filosofa por la Universidad Complutense de Madrid (especialista en Filosofa oriental). Ha coordinado e impartido, durante varios aos, un seminario de "Introduccin filosfica al Hinduismo y al Budismo" en la UCM. Autora de los libros: Hinduismo y Budismo. Introduccin filosfica, tnos, Madrid, 1999 (escrito en colaboracin); La sabidura recobrada, Obern, Grupo Anaya, 2002; La filosofa, maestra de vida, Aguilar, 2004. Actualmente ejerce como Asesora Filosfica Individual
RELEVANCIA DE LA FILOSOFA ORIENTAL PARA EL

ASESORAMIENTO FILOSFICO
Mnica Cavall Cruz
Madrid, Espaa
Explicar cul puede ser la relevancia de la filosofa oriental para el asesoramiento filosfico en el espacio de unas pocas pginas es, en principio, una tarea desmedida, pues el pensamiento oriental es an ms diverso e internamente complejo que lo comnmente denominado filosofa occidental. Es, adems, una tarea dudosa, pues la expresin filosofa oriental, aunque generalizada en los ambientes no especializados, es equvoca y, segn algunos estudiosos, cuestionable. Frente a estas posibles objeciones matizo que, en este contexto, utilizar la expresin filosofa oriental en una acepcin restringida: con ella aludir a las filosofas sapienciales del mundo ndico, de China y de Japn 10 y, dentro de stas, en particular, a las que considero ms paradigmticas: el vedanta, el yoga, el taosmo y el budismo. En la primera parte de este artculo intentar mostrar dnde considero que radica la relevancia de la filosofa sapiencial de Oriente para el asesoramiento filosfico: en una cierta afinidad de espritu entre ambas y, muy en particular, en lo relativo a su concepcin de la filosofa. En la segunda parte, pondr un ejemplo del modo en que las intuiciones de dichas filosofas sapienciales pueden enriquecer e iluminar la actividad del filsofo asesor; en concreto, reflexionar sobre la intuicin de la naturaleza del yo y su condicin de testigo de la tradicin vedanta de la India.
10
Excluyo por cuestin de conveniencia (para evitar introducir excesivas matizaciones) el pensamiento del prximo Oriente.
21
Afinidad entre las filosofas sapienciales de Oriente y el asesoramiento filosfico Al inicio de su obra Psicoterapia del Este, psicoterapia del Oeste, afirma Alan Watts: Cuando nos internamos en estilos de vida como el budismo y el taosmo, el vedanta y el yoga, no hallamos un material de carcter filosfico ni religioso en el sentido occidental. Lo que hallamos se aproxima ms a la psicoterapia 11 . Por qu los estilos de vida sealados no son un material filosfico ni religioso en el sentido occidental? Y qu hay que entender por filosofa y religin en el sentido occidental? En nuestro contexto cultural occidental, y ya desde inicios de la Edad Media, la filosofa se concebir prioritariamente como aquella actividad por la que el hombre intenta comprender los ltimos porqus de la realidad y orientarse en ella contando bsicamente con el instrumento de su razn individual. La filosofa se entender como una actividad estrictamente terica, es decir, que considera la realidad de forma especulativa: el que especula no busca, en principio, transformar la realidad ni transformarse a s mismo. Ser la religin cristiana la que en Occidente se atribuir, frente a la filosofa as devenida, una funcin auto-transformadora, salvfica y liberadora. Esta liberacin no equivale a aquella que el hombre puede lograr ntegramente aqu y ahora, la que va ganando para s mediante el incremento de su nivel de conciencia; la obtiene en virtud de su pertenencia al seno de la institucin eclesistica y slo ser plena y efectiva en el ms all. A diferencia de la filosofa, que no reconoce autoridad exterior a la que haya de otorgar un asentimiento incondicional lo permite el libre ejercicio del pensamiento, la religin en Occidente, con el asentamiento del cristianismo oficial, elaborar un cuerpo de doctrina sustentado en dogmas que han de ser aceptados por fe (en la autoridad de la fuente de la revelacin y, ms en concreto, en quienes histricamente dicen encarnarla: las autoridades eclesisticas). Desde que se concibe as la religin, la duda, la indagacin crtica y la libertad de pensamiento ya no tienen en ella un campo libre de expresin. Considero importante advertir que la filosofa y la religin as entendidas son dos productos caractersticamente eurocristianos. De hecho, estas acepciones de filosofa y de religin no son aplicables a las principales filosofas sapienciales de Oriente. Ms an, ni siquiera la nocin descrita de filosofa se corresponde con lo que sta fue originariamente en Occidente 12 . La generalizacin de estas dudosas acepciones de filosofa y de religin ha dado lugar a una falacia en nuestra cultura, la que disocia e incluso hace parecer como antagnicos dos mbitos indisolubles de la experiencia humana: el del conocimiento objetivo, crtico y desinteresado de la realidad, y el relativo a los medios que conducen hacia nuestra plena realizacin y liberacin interior. Estas categoras culturalmente condicionadas han de ser dejadas de lado en el acercamiento a las sabiduras de Oriente; si no, caeremos inevitablemente en los malentendidos caractersticos de muchos estudios occidentales que versan sobre ellas, en los que se afirma indistintamente: son religin, por lo tanto no son
Psicoterapia del Este, psicoterapia del Oeste, Kairs, Barcelona, 1973, p. 15. Estas palabras de Watts nos sirven de inspiracin, si bien en lo que expondr a continuacin mi reflexin sigue otro rumbo que la suya. 12 Cfr. La sabidura recobrada. Filosofa como terapia, Martnez Roca (Grupo Planeta), Madrid, 2006; La filosofa, maestra de vida, Aguilar, Madrid, 2004.
11
22
filosofa, son filosofa, por lo que no son religin, son filosofa y religin a la vez, confunden filosofa y religin, etc. En mi opinin, slo si nos remitimos, dentro de nuestro marco cultural, a la nocin originaria de filosofa previa a la escisin artificial entre la filosofa especulativa y las disciplinas de liberacin que ha sellado la historia de Occidente, podremos contextualizar sin distorsiones las enseanzas orientales. El antiguo concepto de filosofa como sabidura que conduce a la liberacin interior lo que en anteriores escritos he optado por denominar filosofa sapiencial integra, de hecho, esos dos mbitos de la experiencia humana que a la luz de los conceptos de filosofa y religin ms generalizados han llegado equvocamente a parecernos irreconciliables. Esta integracin, insistimos, es tambin caracterstica de las filosofas sapienciales de Oriente sealadas. As, es propio de estas ltimas: a) El libre ejercicio del pensamiento. Su mtodo por excelencia es la indagacin crtica sustentada en la propia experiencia, y de ah que estas enseanzas carezcan de todo sesgo confesional o dogmtico. 13 Como afirma Krishnamurti, la duda, el escepticismo, el cuestionamiento, estas actitudes que con su inmensa vitalidad limpian a la mente de sus ilusiones, lejos de ser propias del hereje, han sido y son en la India y el mundo asitico el mtodo por excelencia de la investigacin filosfica y espiritual 14 . b) Esta indagacin crtica se vale del instrumento de la razn; ahora bien, se trata de una razn que no se agota en su dimensin individual y lgico-conceptual, sino que tiene una raz supraindividual (de modo anlogo a la nocin griega originaria de logos) e incluye modalidades diversas y superiores de conocimiento, algunas de ellas indisociables del amor. c) Como se deduce de lo anterior, para las filosofas sapienciales de Oriente la indagacin filosfica no incumbe a un nivel especfico del hombre el mental, sino a todas las dimensiones de su ser. El sabio oriental no equivale al pandit (trmino con el que en la India se alude al mero erudito, al que con irona se describe en ocasiones como el burro cargado de libros). Es significativo a este respecto que Alan Watts califique a estas enseanzas de estilos de vida, y no, por ejemplo, de doctrinas tericas o sistemas de pensamiento. d) El conocimiento filosfico no es para estas enseanzas algo que se tiene, sino algo que se es: una experiencia lcida de vida, un estado de ser/conciencia. De aqu se deriva otro rasgo caracterstico de las filosofas orientales: su relativizacin de las doctrinas tericas (El Tao que puede ser enunciado no es el verdadero tao. Tao Te King, I). Consideran que el discurso intelectual, la filosofa en su contenido conceptual, no tiene valor en s mismo; su valor radica en su capacidad para constituirse como un conjunto de
No creis en nada simplemente porque lo diga la tradicin, ni siquiera aunque muchas generaciones de personas nacidas en muchos lugares hayan credo en ello durante muchos siglos. No creis en nada por el simple hecho de que muchos lo crean o finjan que lo creen. No creis en nada slo porque as lo hayan credo los sabios de otras pocas. No creis en lo que vuestra propia imaginacin os propone cayendo en la trampa de pensar que Dios os inspira. No creis en lo que dicen las sagradas escrituras slo porque ellas lo digan. No creis a los sacerdotes ni a ningn otro ser humano. Creed nicamente en lo que vosotros mismos habis experimentado, verificado o aceptado despus de someterlo al dictamen del a razn y a la voz de la conciencia. Buda, Kalama Sutra. 14 Cfr. Pupul Jayakar, Krishnamurti. A biography, Arkana (Penguin Books), London, 1996, pp. 399 y 400.
13
23
sugerencias, instrucciones o indicaciones orientadas a posibilitar que cada cual verifique, mediante su propia experiencia directa y a travs de cierta praxis existencial, la verdad de una enseanza. Las enseanzas orientales vienen a decirnos: Si quieres saber esto, has de hacer esto otro, has de llevar a cabo cierta prctica, transformarte interiormente (acudiendo a una analoga sencilla: si queremos trasmitir a alguien a qu sabe un pastel que degustamos en cierta ocasin, no podemos explicarle su sabor, pero s darle la receta para que lo elabore y luego lo deguste). Para las filosofas sapienciales de Oriente, slo donde tiene lugar la experiencia ntima y directa de algo cabe hablar de conocimiento filosfico real. Las explicaciones intelectuales no tienen valor en s mismas y son slo una apariencia ilusoria de saber. e) Es caracterstico de estas enseanzas su nfasis en las cuestiones existenciales. Todas ellas, por ejemplo, coinciden en afirmar que su inters prioritario se centra en comprender el sufrimiento y en la liberacin del sufrimiento. Hay quienes han querido ver en este nfasis un signo de su carcter de filosofas de orden inferior, pues supuestamente conlleva una subordinacin del conocimiento puro a la praxis, lo que distorsiona el deseable carcter desinteresado del conocimiento filosfico: ste ya no sera un fin en s mismo, como propugnaba Aristteles (la Metafsica es la ciencia que se elige por s misma y por saber. Metafsica A, 2, 928 a, 15). De nuevo, en esta crtica se opera una errada traslacin de categoras occidentales a Oriente, en concreto, de la moderna y cuestionable dualidad teorapraxis (una dualidad que, por cierto, no estuvo presente en los orgenes de la filosofa en Occidente. El mismo Aristteles entenda que teora era sinnimo de contemplacin, y consideraba a sta ltima un estilo de vida y la forma ms elevada de accin). En las enseanzas orientales no hay tal subordinacin de la teora a la praxis pues no conciben la liberacin interior como un efecto extrnseco del conocimiento al que este ltimo se subordinara, sino como idntica a l: la fuente de la esclavitud interior y del sufrimiento innecesario es la ignorancia de la realidad, y sta se desvanece con la luz del conocimiento del mismo modo en que la luz fsica disipa la oscuridad, porque tienen naturalezas contrarias. Conocimiento y liberacin, sencillamente, coinciden. f) Las tradiciones orientales de sabidura han comparado la adquisicin de este conocimiento liberador a un despertar: el que accede a este tipo de conocimiento, al igual que el que despierta, no adquiere simplemente unos cuantos conocimientos nuevos, sino que, literalmente, no es el mismo de antes ni el mundo que contempla es el mismo; se alumbra otro nivel de ser, de percepcin y de realidad, y se advierte la ilusoriedad del estado de conciencia anterior simbolizado por el estado de sueo con relacin al estado de mayor lucidez, de vigilia, en el que, ahora, el que ha despertado se desenvuelve. No conciben la liberacin como algo que ha de suceder en un supuesto ms all; es siempre una posibilidad humana presente pues equivale a un salto de nivel de conciencia que permite trascender nuestro estado habitual de ignorancia y ofuscacin.
Hemos explicado por qu los estilos de vida orientales no son un material filosfico ni religioso al modo occidental. De todo lo dicho se deduce, adems, en qu sentido estos estilos de vida se aproximan a la psicoterapia (al menos, a ciertos desarrollos de la
24
psicoterapia). Esta semejanza queda compendiada en lo que considero el principal objetivo de ambas: el de favorecer modificaciones en nuestro estado de conciencia, es decir, un tipo de comprensin o toma de conciencia que tiene la cualidad de un despertar y que es intrnsecamente liberadora. Ahora bien, no conviene llevar demasiado lejos el paralelismo entre las tradiciones de sabidura y las psicoterapias. As, una diferencia obvia entre ambas radica en el prefijo psico del trmino psicoterapia, pues este prefijo circunscribe el marco de esta ltima al mbito del psiquismo individual y con frecuencia presupone una visin del ser humano segn la cul ste equivale a su organismo psicosomtico, y segn la cual es en su psiquismo individual donde radica su sentido del yo. Para las grandes tradiciones de sabidura como pasaremos a ver la toma de conciencia liberadora a la que hemos aludido no es una funcin del psiquismo individual, sino de una dimensin ms originaria en la que radica la identidad ltima del hombre, el verdadero centro de gravedad del yo, y que, si bien tiene una vertiente individual, en su raz es de naturaleza supra-individual y tiene igualmente una vertiente csmica. Los filsofos presocrticos la denominaron logos, el pensamiento taosta: tao, la tradicin vedanta de la India: atman, al que describieron como conciencia pura 15 . Nos deca Alan Watts que, en el contexto de nuestra cultura occidental contempornea, las psicoterapias son ms afines en espritu a los estilos de vida orientales que incluso la misma filosofa o la religin. Ahora bien, me atrevera a decir que el asesoramiento filosfico constituye un referente contemporneo an ms apropiado que las psicoterapias para establecer esta proximidad 16 , pues comparte la similitud apuntada entre las filosofas sapienciales y las psicoterapias y, a su vez, salva muchas de las objeciones que limitan la semejanza de estas ltimas. As, el asesoramiento filosfico no tiene como objeto nuestro mero psiquismo individual, nuestros problemas privados, sino nuestro ser total: su dimensin individual, socio-cultural, histrica, csmica y transpersonal. Parte de la existencia de una relacin indisociable entre el conocimiento profundo de la realidad (que incluye nuestro auto-conocimiento no meramente psicolgico, sino ontolgico) y el despliegue de nuestras potencialidades. Y si bien esta actividad tiene como instrumento la razn, el logos, ste no se entiende nicamente como capacidad individual lgico-discursiva, sino como una instancia que, siendo la ms ntima al individuo, a su vez lo trasciende y le conecta y armoniza con el Logos mismo de la realidad, con la totalidad de la vida.
La psicologa transpersonal y algunas vertientes de la psicologa humanista, de clara inspiracin filosfica, se salvaran de esta objecin. La psicologa transpersonal, por ejemplo, ha apuntado reiteradamente la conveniencia de sustituir la nocin de psique (entendida no en su acepcin originaria, sinnimo de alma, sino en su significado psicolgico de mente individual) por la ms originaria de conciencia (en una acepcin inspirada en las sabiduras orientales), para poder dar cuenta del hombre en su integridad, en su dimensin personal y transpersonal. 16 No s que opinara al respecto Alan Watts, quien falleci antes del surgimiento de esta nueva forma de entender la prctica de la filosofa.
15
25
La naturaleza del yo y su condicin detestigo segn el vedanta advaita Tras describir sumariamente por qu considero que el asesoramiento filosfico y las filosofas sapienciales de Oriente comparten una similar concepcin de la filosofa y tienen una cierta afinidad de espritu, pasar a ilustrar con un ejemplo concreto el modo en que las intuiciones de dichas filosofas sapienciales pueden ser iluminadoras y tiles para la prctica del filsofo asesor. En concreto, y como ya indiqu, reflexionar sobre la concepcin de la naturaleza del yo y su condicin de testigo de la tradicin vedanta de la India. Son muchas las tradiciones y escuelas entre las que poda haber elegido, pero considero que profundizar en el vedanta es hacerlo tambin en el espritu oriental en su conjunto pues esta tradicin de pensamiento es particularmente representativa de lo ms genuino de las metafsicas especficamente orientales; de hecho, sus discernimientos centrales son idnticos o anlogos a las que constituyen el ncleo de taosmo, del budismo (fundamentalmente del mahayana y del zen), del sufismo, etc. El vedanta es una de las escuelas de pensamiento y de espiritualidad ms importantes e influyentes de la India. El vedanta advaita, a su vez, es una subescuela del vedanta fundada por Samkara en el siglo VIII y cuyos principales representantes en el siglo XX han sido, en mi opinin, Ramana Maharshi y Nisargadatta Majaraj (estos dos ltimos pensadores tienen algo en comn, carecen de formacin acadmica, lo cual es ya significativo sobre el eminente carcter de estilo de vida de la tradicin en la que se insertan). El vedanta toma su nombre de las Upanisad, unos textos redactados entre el 800 y 400 a.C. que constituyen su principal fuente de inspiracin y que son conocidos tambin como vedanta (literalmente: el fin del Veda, pues constituyen el final de las compilaciones vdicas). La escuela vedanta se inspira en las intuiciones centrales de las Upanisad, que pueden resumirse en estas dos, cuyo sentido pasaremos a dilucidar: 1-La identidad atman-brahman. El trmino atman alude al fondo ltimo del yo, a nuestro ms ntimo s mismo. El trmino brahman alude, a su vez, al s mismo o fondo ltimo de todo lo que es. La esencia de nuestro s mismo es, por lo tanto, idntica a la esencia ltima de todo de existente. 2-Brahman es Conciencia pura. El objetivo del vedanta advaita, como el de toda tradicin de sabidura, es el conocimiento de nuestra verdadera identidad, la observancia de lo que en Occidente se expres en el mandato de la divinidad de Delfos: Hombre, concete a ti mismo y conocers el Universo y a los dioses. Para el vedanta, como para todas las filosofas sapienciales de Oriente, en la falta de conocimiento propio radica la esencia de la ignorancia. Una de las prcticas que propone el vedanta para alcanzar este objetivo es la autoindagacin: una indagacin en la naturaleza del yo (atma-vicara) que tiene como eje la pregunta quin soy yo?. Esta auto-indagacin no ha de ser confundida con el auto-anlisis psicolgico, aunque no lo excluya, pues, como veremos, su meta ltima es el conocimiento y la realizacin del ser (atman, el fondo ltimo del yo), que es la esencia y raz de todo lo que es (brahman). Precisamente porque se trata de un auto-conocimiento que quiebra los mrgenes de nuestra individualidad, tiene sentido la mxima escrita en el frontispicio del
26
templo de Apolo en Delfos, o la sentencia anloga de la Mundaka Upanisad: Conoce en ti aquello que conocindolo, todo se torna conocido 17 . La autoindagacin a la que nos invita el vedanta tampoco es una pesquisa intelectual, ni un conocimiento que se adquiera mediante asentimiento a autoridad alguna. Es una va estrictamente experiencial:
La elocuencia sonora de un ro de palabras, la habilidad de exponer o comentar las escrituras, la erudicin misma, sirven slo para la satisfaccin personal; para la liberacin todo esto es perfectamente intil (...). Los Vedas, formados por miles de palabras, no son ms que un bosque impenetrable en el que se pierde la mente con facilidad. El sabio aspirante debe aplicarse con celo a experimentar por s mismo la autntica naturaleza de atman (Vivekacudamani) 18 .
La experiencia de atman-brahman es, por tanto, intransferible. El nico criterio es el de la propia experiencia inmediata. Ahora bien, no contradice esto ltimo la importancia que tiene en el contexto ndico la trasmisin maestro-discpulo? Segn el vedanta, no hay tal contradiccin, pues aquel que an no posee la certeza que slo procede de la propia experiencia ha de confiar de modo provisional, con una confianza estrictamente cientfica, funcional (no se trata de fe en sentido religioso, sino de confianza racional), en aquellos que han tenido la experiencia de atman/brahman. Este proceder, lejos de conllevar sumisin a un criterio externo de autoridad, es el propio de la metodologa cientfica ordinaria:
En ciencia se llama la va experimental. Para probar una teora uno lleva a cabo un experimento segn las instrucciones operacionales dejadas por aquellos que han realizado el experimento antes que usted. Cuando un cientfico describe un experimento y sus resultados, usted acepta usualmente sus afirmaciones y repite el experimento tal y como l lo describe. Una vez que obtiene los mismos resultados o similares, no necesita seguir confiando en l; usted cree en su propia experiencia. En la bsqueda espiritual, la cadena de experimentos que uno debe realizar se llama yoga (Nisargadatta) 19 .
El vedanta es, por consiguiente, una sabidura de base emprica: a partir de ciertas instrucciones operacionales se busca alcanzar la certeza experiencial que an no se posee. Ahora bien, para ello hay que tomar como punto de partida algn dato que sea para el buscador intrnsecamente cierto, incuestionable; es preciso descartar todo supuesto meramente terico, todo conocimiento indirecto o de segunda mano, todo lo que no sea autoevidente. Para el vedanta advaita, este hecho absolutamente incontrovertible y evidente por s mismo, y, por lo tanto, el nico que puede constituirse en punto de partida y eje de esta autoindagacin (atma-vicara) es la certeza de ser, de la propia presencia consciente: el sentido puro de ser, de identidad, de lucidez que nos permite exclamar yo y sentir yo soy. Que yo soy y que soy conciencia o presencia consciente afirma el vedanta es absolutamente incuestionable porque la conciencia es la condicin de posibilidad de toda
17 18
I, 1, 3.
58, 60. Obra tradicionalmente atribuida a Shamkara, aunque las investigaciones actuales cuestionan esta autora. 19 I Am That. Talks with Sri Nisargadatta Maharaj, Chetana, Bombay, 19813, p. 367. Esta obra recoge dilogos y conversaciones que Nisargadatta mantuvo con sus discpulos y visitantes.
27
experiencia. No hay percepcin, ni mundo, ni existencia fenomnica, ni experiencia de ningn tipo sin conciencia. Ms all de la naturaleza de los contenidos de nuestra experiencia, que en s son cuestionables (lo que percibimos en este instante, por ejemplo, puede ser el fruto de una alucinacin), el hecho de la experiencia y, por consiguiente, la realidad del experimentador, son indiscutibles; constituyen su propia prueba.
Pregunta (P): La experiencia puede ser errnea y engaosa. Nisargadatta (N): As es, pero no el hecho de la experiencia. Sea cual sea la experiencia, verdadera o falsa, no puede negarse el hecho de que la experiencia ocurre. Ella es su verdadera prueba. Obsrvese a s mismo ntimamente y ver que cualquiera que sea el contenido de la conciencia, el atestiguarlo el hecho de ser consciente no depende del contenido 20
Esta presencia consciente es el fondo no cambiante que atestigua todo cambio. Es lo que nos permite decir yo a cada instante, ms all de lo que en nosotros cambia, puesto que es lo que atestigua el cambio sin implicarse en l. Lo que ordinariamente denominamos yo, (nuestro yo emprico, nuestro organismo psicofsico), no ha dejado de cambiar en el decurso del tiempo; pero lo que dice yo y es consciente de dichos cambios (nuestro yo metafsico) permanece. Shamkara, al inicio de su obra Brahma-sutras, invita a vislumbrar la diferencia entre el yo emprico y el yo metafsico a travs de la consideracin de cmo aquello que puede ser conocido como un objeto nunca puede ser sujeto. Una cosa es aquello que es objeto de conocimiento, aquello que puede ser conocido, y otra radicalmente distinta aquello que conoce, que es sujeto o conocedor. El conocedor no puede ser conocido como un objeto de conocimiento; si fuera conocido, ya no sera sujeto sino objeto.
(...) si el conocedor y la relacin entre el conocedor y la cosa conocida fueran cognoscibles, habra que imaginar un nuevo conocedor. Y luego habra que imaginar otro conocedor del anterior y otro de este ltimo, y as tendra lugar un ilimitado regreso al infinito (...). Lo conocido es simplemente lo conocido. Similarmente, el conocedor es simplemente el conocedor y nunca puede llegar a ser algo cognoscible (Shamkara) 21 . O como expresa de un modo ms sencillo en su obra Vivekacudamani: Lo visto no puede confundirse jams con el que ve 22 .
Nuestro cuerpo, nuestras sensaciones fsicas, nuestros pensamientos, emociones e impulsos son experimentables, es decir, no son sujeto, sino objeto; no son yo, pues yo, en sentido propio, es aquello que en nosotros siempre es sujeto y en ningn caso algo cognoscible. Nuestro verdadero s mismo afirma la sabidura vedanta es el sujeto o experimentador puro, la luz del conocimiento que ilumina todo lo que es, pero que no puede ser iluminada como un objeto. El vedanta denomina a este sujeto que es nuestro ms ntimo yo, el testigo (saksi), y nos ensea que su naturaleza es luz o conciencia pura.
20 21
I Am That, p. 437. Bhagavad Gita Bhasya, XIII, 2. 22 183.
28
Aquello que ve no puede tener la naturaleza de lo visto. La conciencia del cuerpo y de la mente no puede ser corporal ni mental. La conciencia de la confusin lo que ve la confusin no puede estar confundida. La conciencia de nuestros condicionamientos psicolgicos no puede estar condicionada. Nuestro yo superior, el Testigo es la nica dimensin que en nosotros es realmente incondicionada y libre. La meta del atma-vicara, por consiguiente, no es conocer cualesquiera de los objetos pertenecientes al mundo (y nuestro yo emprico, objeto de la psicoterapia, es parte de ellos), sino precisamente al conocedor de todo lo conocido.
No es el habla lo que deberamos querer conocer; deberamos querer conocer al hablante. No es lo visto lo que deberamos querer conocer; deberamos querer conocer al vidente. No es el sonido lo que deberamos querer conocer; deberamos querer conocer al oyente. No es el pensamiento lo que deberamos querer conocer; deberamos querer conocer al pensador (Kaustaki Upanisad) 23 . Pero: Cmo se puede conocer afirma la Brihadaranyaka Upanisad a Aquel por el cual todo es conocido? 24 . Como el ojo mira y no llega a vislumbrarlo, lo llama lo evasivo. Como el odo escucha sin poder orlo, lo llama lo inaudible. Como la mano busca sin poder asirlo, lo llama lo incorpreo (Lao Tse) 25 .
No podemos conocer al conocedor al modo en que se conoce una realidad objetiva. No hablamos, pues, de un conocimiento intencional, sino de un conocimiento por identidad: lo conocemos porque lo somos. De ah su carcter auto-evidente. En resumen:
Decir: me conozco a m mismo es una contradiccin de trminos porque lo conocido no puede ser m mismo (Nisargadatta) 26 . Aquello que puede ser descrito no puede ser usted y lo que usted es no puede ser descrito. Slo puede conocerse a s mismo siendo s mismo sin ningn intento de auto-definicin o auto-descripcin. Una vez que ha comprendido que usted no es nada perceptible o concebible, que todo cuanto aparece en el campo de la conciencia no puede ser usted, entonces se dedicar a la erradicacin de toda auto-identificacin. P: Entonces, qu soy yo? N: Es suficiente saber lo que usted no es. No necesita saber lo que es, ya que mientras el conocimiento signifique descripcin en trminos de lo ya conocido, perceptual o conceptual, no puede haber auto-conocimiento, puesto que lo que uno es no puede ser descrito, excepto como negacin total. Todo lo que puede decir es: yo no soy esto, yo no soy aquello; usted no puede decir verdaderamente esto es lo que soy. Sencillamente no tiene sentido. Lo que puede sealar como esto o aquello no puede ser usted. Ni tampoco puede ser otra cosa. Uno no es algo que pueda ser percibido o imaginado. Y, a su vez, sin uno no puede haber percepcin ni imaginacin (Nisargadatta) 27 . Lo que usted es ya lo es. Conociendo lo que usted no es se libera de ello y permanece en su
23 24 25
V, III, 8.
BU II, 4, 14. Tao Te King, XIV. 26 I Am That, p. 395. 27 I Am That, p. 2.
29
propio estado natural. Todo ocurre muy espontneamente y sin esfuerzo (Nisargadatta) 28 . El estado de realizacin del Ser no es llegar a una meta distante o adquirir algo nuevo, sino meramente ser lo que uno siempre es y lo que uno siempre ha sido. Lo nico que se requiere es percibir lo falso como falso (Ramana Maharshi) 29 .
En este percibir lo falso como falso radica el mtodo negativo de auto-indagacin que propone el vedanta advaita, y que queda resumido en la expresin neti-neti (ni esto, ni aquello): yo no soy esto, yo no soy aquello, es decir, nada objetivable. La meta de la autoindagacin es llegar a ser uno mismo, sin ms, tras abandonar todo intento de autoidentificacin o autodescripcin. La indagacin en la naturaleza del yo que venimos describiendo culmina, segn el vedanta advaita, en la constatacin experiencial de que el ms ntimo s mismo es un puro centro inobjetivable de percepcin consciente: lo inamovible, ms all de la fluctuacin de los contenidos y estados particulares de la conciencia, al modo del centro vaco de la rueda del alfarero, siempre inafectado en medio del movimiento. Debe realizarse a s mismo como lo inamovible detrs y ms all de lo movible, el testigo silencioso de todo cuanto sucede (Nisargadatta) 30 . Aquello que se crea sujeto (el yo emprico) se revela como un objeto ms de la conciencia en el mismo sentido en que lo es cualquiera de los objetos del mundo. Lo que antes consideraba el yo su cuerpo, su mente, sus pensamientos, sus acciones, etc., llegan a ser tan suyos como el movimiento del oleaje o el transitar de las nubes. En otras palabras, se descubre que la raz del s-mismo es universal, porque no est constreida a un organismo psico-fsico, aunque ste le sirva de vehculo; porque la mente y el cuerpo son objetos o contenidos de la conciencia, pero no su lmite. Segn el vedanta, si solemos pensar que nuestra conciencia es una realidad limitada, constreida a un organismo, separada de las otras conciencias y de la totalidad de la vida, es porque habitualmente nos identificamos de forma exclusiva con nuestro cuerpo y con los contenidos de nuestra vida psquica y olvidamos al experimentador puro. El yo metafsico ve, conoce, pero no puede ser visto ni conocido. Por eso, por su carcter evasivo, lo confundimos con lo que s podemos ver y conocer. A la luz de esta intuicin cobran sentido las siguientes palabras, en principio desconcertantes, de Nisargadatta:
Vd. no est es en el cuerpo. El cuerpo est en usted. La mente est en usted. Le ocurren a usted 31 . No diga: todos son conscientes. Diga: hay conciencia, en la que todo aparece y desaparece. Conzcase a s mismo como el ocano del ser, el tero de toda existencia 32 .
28 29
I Am That, p. 26. S lo que eres. Las enseanzas de Ramana Maharshi, Sri Ramanasram, Tiruvannamalai, 1994, p. 17. 30 I Am That, p. 319. 31 I Am That, p. 212. 32 I Am That, p. 221.
30
Relevancia de la intuicin del testigo para el asesoramiento filosfico En qu sentido considero que la concepcin de la naturaleza del yo del vedanta advaita, tan contraria a nuestro sentido comn de occidentales, puede ser relevante para el asesor filosfico? Es importante tener presente que al asesor filosfico no le compete trasmitir teoras ni doctrinas filosficas. Como afirma Ran Lahav, la mayora de las corrientes y doctrinas que componen la historia de la filosofa se caracterizan por proponer un modo especfico de vida al que considerar el modo correcto de vivir:
Se presentan como conociendo la verdad acerca de cmo la vida debera ser vivida e imponen dicho modo a los individuos, dejndoles poco espacio para que encuentren sus propias respuestas personales a las cuestiones de la vida. Pero he aqu que el asesoramiento filosfico contemporneo difiere de la mayora de esas tradiciones precursoras. As, en su forma moderna, el asesoramiento filosfico no provee de teoras filosficas, sin ms bien de herramientas de pensamiento filosfico. No ofrece verdades prefabricadas acerca de cmo la vida debe ser vivida, sino que permite que cada individuo desarrolle su propia comprensin filosfica (Ran Lahav y Maria da Venza Tillmanns) 33 .
Esta forma de entender el asesoramiento filosfico, continan Lahav y Tillmanns, encuentra un referente privilegiado dentro de la historia de la filosofa en la figura de Scrates, pues ste, lejos de postular teoras de modo dogmtico, ayudaba mediante un hbil cuestionamiento a que cada cual tomara conciencia de sus creencias errneas y alumbrara sus propias comprensiones. Desde este supuesto, el inters que para la prctica del asesor filosfico pueda tener la sabidura vedanta no radica en lo que sta tiene de teora sobre el hombre y la realidad no se trata de trasmitir filosofa vedanta ni de cualquier otra ndole, sino en lo que en ella hay de directamente vivencial, emprico y operativo. No radica en lo que tiene de contenido terico (e incluso las conclusiones experienciales a las que han accedido otros son, para quien no las ha alcanzado, contenido terico), sino en lo que tiene herramienta favorecedora de la comprensin filosfica de cada cual. Desde mi punto de vista, el vedanta ilumina una intuicin clave, no dogmtica sino experiencial, fruto de la experiencia fenomenolgica directa, fundamental para el asesoramiento filosfico y para toda actividad orientada al conocimiento propio: la de que nuestra realidad ms ntima no equivale a nuestros pensamientos, emociones, sensaciones e impulsos; la de que somos algo ms que todo ello. Es imposible trabajar con nosotros mismos si estamos totalmente identificados con los contenidos de nuestra vida psquica, con nuestros pensamientos y emociones, con nuestros estados internos de confusin, sufrimiento, duda o conflicto. Si no existiera en nosotros la capacidad de tomar perspectiva frente a dichos contenidos o estados, nuestra voluntad de comprenderlos o superarlos carecera completamente de sentido. Esta toma de distancia es posible en la medida en que existe en nosotros una instancia interior cualitativamente diferente que nuestros cambiantes contenidos de conciencia que se caracteriza por la atencin lcida e imparcial. Esta instancia nos permite la sealada toma de
33
Essays on Philosophical Counseling. Edited by Ran Lahav & Maria da Venza Tillmanns, University Press of America, London, 1995, p. xi.
31
perspectiva que nos libera de la identificacin con los contenidos de la mente, una identificacin que est en la raz de los procesos de pensamiento intiles, compulsivos y repetitivos, aquellos en los que ya no pensamos o usamos de forma activa y libre el pensamiento, sino en los que, ms bien, somos manejados por l a nuestro pesar. Tambin nos permite modificar o cuestionar las creencias infundadas fruto del condicionamiento familiar o social, sostenidas por la inercia y el hbito. La capacidad de atestiguar nuestro dilogo interno, nuestros pensamientos y emociones (el reflejo somtico de nuestros pensamientos conscientes o inconscientes), nos revela algo decisivo: que la conciencia no equivale al pensamiento. La primera es ms amplia que el segundo pues, de hecho, podemos atestiguar o ser conscientes del flujo del pensamiento. Esta atestiguacin nos muestra, adems, que la conciencia es bifsica o de doble sentido: la conciencia intencional, dirigida hacia el objeto de experiencia, y la conciencia inobjetiva, no conocida sino sentida, de uno mismo como presencia lcida (el sentido yo soy), como sujeto, testigo o conciencia pura, como acto espontneo y directo de ser. Este nuevo sentir sobre nuestra identidad tambin nos revela que lo que usualmente denominamos yo suele ser slo un imagen o idea de nosotros mismos (la identificacin mental con ciertos atributos que se traduce en la creencia: yo soy esto, yo soy aquello). Este sentido del yo es legtimo, pero derivado. Cuando este uso derivado se convierte en el nico modo de sentirnos ser, la identificacin/confusin con los contenidos de nuestra conciencia se convierte en nuestro estado habitual, pues es precisamente esta identificacin la que creemos que nos otorga identidad, que nos hace ser lo que somos. Reconocernos no tericamente, sino experiencialmente como esa presencia lcida, equivale a situarnos en el centro de la rueda de la que nos habla el Tao Te King 34 : ese espacio vaco de su interior, que posibilita el movimiento de la periferia (el flujo del pensamiento, nuestros estados anmicos pasajeros) pero que, a su vez, es inafectado y no arrastrado por l. Descubrimos que el ncleo de nuestra identidad es incondicionado y libre. Aquellos enfoques, disciplinas o psicoterapias que pretenden superar las contradicciones y condicionamientos de la mente individual sin ir ms all de la mente, caen necesariamente en falacias y contradicciones internas. Ningn problema puede resolverse en el mismo nivel de conciencia en el que se cre. Su resolucin ha de conllevar siempre un salto de nivel, y este ltimo, a su vez, un ahondamiento en el sentido de nuestra identidad. Es esencial situarla en un nivel ms originario: lo que la tradicin vedanta denomina testigo, y la tradicin estoica el regente (Epicteto) o el promontorio interior (Marco Aurelio) 35 . En mi obra La sabidura recobrada36 explico detalladamente cul es la naturaleza de la atestiguacin caracterstica de esa instancia interior que la tradicin vedanta denomina testigo, en qu difiere de nuestro estado ordinario de atencin, y cules son sus frutos. Lo resumir a continuacin:
34 35
XI. El uso del lenguaje hace inevitable la sustantivacin, pero, para el vedanta, el testigo -como se deduce de lo dicho- no es una realidad sustancial u objetiva, es accin pura de atestiguar. 36 Para ampliar estas ideas, cfr. Cap. III (3.3).
32
En dicha atestiguacin no hay identificacin con lo observado, con nuestros contenidos de conciencia. El testigo no juzga ni valora, pues los juicios de valor, y las sensaciones consiguientes de agrado o disgusto, son tambin parte del flujo del pensamiento, parte de lo observado. Como el testigo no juzga, no resiste la experiencia presente sea del tipo que sea (dolor, confusin, aburrimiento, euforia...); la experimenta plenamente sin resistencias, pero tambin sin identificacin. La atencin del testigo no es selectiva ni excluyente, y no se orienta al logro de una meta, no es un medio para obtener un resultado. La prctica de la atestiguacin nos ayuda a dejar de tomar los contenidos de nuestra mente nuestros pensamientos y emociones demasiado en serio, pues nos revela que de ellos no depende lo que esencialmente somos. Dejamos de otorgar un valor absoluto a lo que denominamos mi cuerpo, mis pensamientos, mis emociones, mis acciones, mi vida, mi persona.... Abandonamos poco a poco el hbito de dramatizar nuestras experiencias, de ver el mundo como el teln de fondo de dicho drama, y a las dems personas como los actores secundarios del mismo. Nuestra mirada y nuestra vida adquieren un sabor ms impersonal (en el sentido de objetivo y universal). Adquirimos una creciente ecuanimidad y libertad interior al no confundirnos con nuestros pensamientos y sentimientos, positivos o negativos, pues la identificacin nos mova con ellos impidindonos alcanzar la paz y la estabilidad. Se operan en nosotros transformaciones espontneas y no pretendidas; descubrimos que el empeo en ser mejores es con frecuencia contraproducente y que slo cuando no resistimos lo que es, es decir, cuando otorgamos a todo una atencin incondicional, tambin a lo que solamos calificar de negativo, experimentamos las ms revolucionarias transformaciones; que slo cuando aceptamos una situacin nos podemos elevar sobre ella. Esta asuncin de todo tambin de la propia ignorancia y confusin propicia una actitud de lucidez desimplicada y objetiva que nos hace ms penetrantes, que favorece la comprensin; se agudiza en nosotros esa inteligencia que no equivale a erudicin ni a mera capacidad lgica-discursiva. Por ltimo, al dejar de resistir o de identificarnos (a travs del rechazo y el apego) con aquello que tiene lugar en nuestro campo de conciencia, comenzamos a apropiarnos de la totalidad de nuestra experiencia. Nos volvemos ms ntegros, ms unificados y totales, y tambin ms solidarios, pues hemos aprendido a no negar ninguna dimensin de nuestra experiencia y, consiguientemente, tampoco de los dems y de la realidad en su conjunto. Obviamente, la expresin madura de estos frutos es el resultado de un largo camino y de un compromiso firme y sincero con el conocimiento propio, pero ya desde el inicio la prctica de la atestiguacin que, de modo explcito o implcito, sustenta el trabajo con uno mismo que invita a realizar el filsofo asesor nos permite saborear una nueva e inconfundible libertad:
Compare usted la conciencia y su contenido con una nube. Usted est dentro de la nube, mientras que yo la miro. Est usted perdido en ella, casi incapaz de ver la punta de sus dedos, mientras que yo veo la nube y otras muchas nubes y tambin el cielo azul, el Sol, la Luna y las estrellas. La realidad es una para nosotros dos, pero para usted es una prisin y para m es un hogar (Nisargadatta) 37 .
37
I Am That, p. 295.
33
34
2. FILOSOFA GRIEGA
35
36
Trevor Curnow is a senior lecturer in philosophy at St Martins College, Lancaster England. He was one of the organisers of the fifth international conference on philosophy in practice held in Oxford in 1999 and edited the papers from that conference, published as Thinking through Dialogue (Oxted, Practical Philosophy Press, 2001). His other books include Wisdom, Intuition and Ethics (Aldershot, Ashgate 1999) and The Oracles of the Ancient World (London, Duckworth, 2004). A book on ancient philosophy and modern life has been published in Spanish in 2005 (Cmo vivan los filsofos en la antigedad). He is working on an A to Z of ancient philosophers to be published in 2006. He is a regular visitor to Spain and in 2002 walked from Burgos to Finisterre.
ANTIPHON OF RHAMNOUS, PHILOSOPHICAL COUNSELLOR

Lancaster, Inglaterra
Trevor Curnow
Abstract In this paper I argue that Antiphon of Rhamnous was the first philosophical counsellor. The fact that he is not normally considered to be a philosopher is not a problem because I also argue that modern philosophical counselling can be seen as closely connected to what at least some of the sophists of antiquity did. This has implications for understanding the nature of philosophical counselling and the uses it makes of ancient philosophy.
Antiphon achieved an extraordinary power of persuasion. Philostratus, Lives of the Philosophers. In this essay I will argue that Antiphon of Rhamnous was the first philosophical counsellor. Many will find this surprising for two main reasons. First, Antiphon rarely, if ever, appears in the literature on philosophical counselling. Secondly, few regard Antiphon as a philosopher at all. Nevertheless, I believe that my claim can be supported and that it has some implications that may be surprising.
37
There are many uncertainties about Antiphons life and career. There were several people called Antiphon who made their mark in Athens during the fifth century BC. In later centuries there have been many disagreements concerning which person called Antiphon did what, and how many people called Antiphon there were. The account I give of his life is therefore not the only possible one, but it is not intended to be controversial. Fortunately, as will be seen, only very few facts are relevant to my claim that he was the first philosophical counsellor and it is not really important for the purposes of this essay what else he did. He was born in around 480 BC in Rhamnous, a fortified city on the coast to the north of Marathon. He may have studied with Gorgias of Leontini, and he certainly achieved fame as a writer of speeches and an authority on rhetoric. He was also a teacher and the historian Thucydides was probably one of his students. According to Thucydides, Antiphon was widely distrusted for his cleverness, but his skills were eagerly sought out by those who needed them. In 411 BC an oligarchic group seized power in Athens and Antiphon was one of them. They were soon defeated and he was put on trial. After making an eloquent speech in his own defence, he was condemned to death. In his Memorabilia, Xenophon tells of a sophist called Antiphon who criticised Socrates for not taking enough interest in making money and he is probably talking about the same person. If so, then in addition to many speeches, Antiphon wrote several books. One was entitled On Truth, another On Concord and another On the Interpretation of Dreams. Clearly none of this is sufficient to justify the claim that Antiphon was the first philosophical counsellor. However a story was told about him that he spent some time in Corinth where he lived in a house near the centre of the city. There he opened a business that claimed to be able to cure peoples problems. Called the Pain and Suffering Clinic, the treatment it offered worked by means of words. Many think that this story is an invention of comic writers, but I am not so sure. At the very least, satire only works when reality can be seen behind and through its distorting image, and so it seems extremely unlikely that the story has no connection whatsoever with the truth. Related to this story is another one, that Antiphon claimed to possess an Art of Avoiding Troubles. This Art seems to be the basis of the treatment offered at the Clinic. Even if some of the details of the story have been invented, I believe that its basic element, the idea that Antiphon claimed to possess some kind of Art of Avoiding Troubles, is probably true. If that is the case, then the further idea of the Pain and Suffering Clinic suggests at least that he sought to make money from this Art, whether or not he opened a formal establishment with that name. If the Clinic really is the invention of comic writers, then these seem to me to be the minimum facts required to make the idea of the Clinic funny. The obvious alternative is that the Clinic was not an invention at all, which I think is entirely possible (although its name might be?). The precise nature of Antiphons Art is unclear. The Greek word used to describe it is logoi, which can mean not only words but also reasons and arguments. But whatever the precise interpretation or translation of logoi here, the obvious implication is that people came to Antiphon to talk through their problems. This seems to me to be sufficient to support the claim that he can certainly be regarded as a counsellor. Indeed, he may even have been
38
the first counsellor as there is no obvious known precedent for the kind of occupation practised by Antiphon. If there had been, then it makes little sense to suppose that he would have been of interest to comic writers. It seems to have been the novelty of his occupation that people found funny. While there are many stories of presocratic philosophers offering advice of various kinds, that is very different from working with people on a one-to-one basis in return for payment. Antiphon seems to have initiated this kind of activity. However, my main interest here is not with whether Antiphon was a counsellor, but more specifically with whether he was a philosophical counsellor. Here I want to introduce what may appear to be something of a paradox. The more likely it is that Antiphon was a sophist, the greater the reason for calling him the first philosophical counsellor. The apparent paradox, which I hope is obvious, lies in the fact that the sophists have long been regarded as quite different from philosophers. In large part this is due to the propaganda of Plato who vividly contrasted his hero Socrates with people like Protagoras of Abdera. The stereotypical sophist is without firm beliefs about anything whereas the stereotypical philosopher is a person of principle. Socrates died for his beliefs, whereas Protagoras is said to have claimed that every argument has a counter-argument. Xenophon is quite clear that the Antiphon he is talking about is a sophist. The sources say that Antiphon talked to his clients to find out what was troubling them, and then offered them consolation. There are two obvious and possible ways in which he could have done this. If he were a philosopher like Epicurus, he could have tried to persuade his clients that their concerns were based on false beliefs. The idea that philosophy was a cure for suffering was absolutely central to the Epicurean outlook. On the other hand, if he were a sophist like Protagoras, he could have tried to persuade his clients that the beliefs that lay behind their suffering might be wrong, and were certainly no better than alternative ones, making their suffering needless. The main difference between the approach taken by someone like Epicurus and the one taken by someone like Protagoras is that one was fundamentally dogmatic and the other was fundamentally sceptical. Epicurus sought to replace what he regarded as wrong beliefs by what he considered to be correct ones. Protagoras, and later the Sceptics, sought to undermine faith in beliefs as such. In the Sceptics, it might be said, the sophists and the philosophers converged. However, the Sceptics differed from the sophists because there was a principle underlying their approach. This principle was that tranquillity might be gained through the suspension of judgement concerning beliefs, although, in order to be consistent, they could not be dogmatic about this. The idea that tranquillity could be gained through lessons learnt from the sophists is clearly an interesting one as it is said that Antiphon was able to provide people with consolation through his words. One possible interpretation of this is that not only was Antiphon the first counsellor and the first philosophical counsellor, but he was also the first Sceptic. However this does not appear to be the case for at least two reasons. First, if the sophists really were Sceptics, then Protagoras probably preceded Antiphon in this respect, if
39
only by a few years. The second reason is more significant. Although the differences between the sophists and the philosophers may have been exaggerated by Plato to some degree, there do appear to have been genuine differences. Perhaps these differences are best summarised by saying that while the sophists primarily offered skills that would lead to success in public life, the philosophers offered an approach to life as a whole. Certainly the skills offered by the sophists, including the ability to see both sides of every issue, might have applications outside of public life, but they were not intended to serve as the basis of a complete way of life. The kind of scepticism practised by Protagoras and Antiphon was very different from that practised by Pyrrho of Elis who based his whole life around it. It is dangerous to generalise too much about what philosophy was like in the time of Antiphon because our view of ancient philosophy has been strongly shaped by the ideas and practices of the great schools, the Academy, the Lyceum, the Stoa and the Garden, and none of these existed until after he died. What came before is often obscure, and while the Pythagoreans certainly taught a way of life, it is not at all clear that the great philosophers of Miletus such as Anaximander ever did. But, thanks to Socrates, the time of Antiphon was also the period of transition between the presocratics and the schools. Furthermore, the schools, both the major and the minor ones, all in one way or another took their inspiration from Socrates. If there is some truth in the testimony of Xenophon, then Socrates represented the emerging archetype of the philosopher while Antiphon represented the emerging archetype of the sophist. What Socrates actually taught and the extent to which the Socrates of Platos dialogues is genuinely historical are well-known problems and I have nothing new or interesting to say about them. However, it is generally agreed that the Euthyphro is one of Platos earlier works and, as such, one of those most likely to reveal the teachings and methods of Socrates himself. Anyone who has ever read it knows that whatever it is about, it is definitely not about philosophical counselling. At the opening of the dialogue Euthyphro does not have a problem, but when it finishes he does. At the beginning he is clear about things in his own mind, at the end he is in a state of confusion. And this is all because of Socrates. It is difficult to imagine the Socrates of Euthyphro being of very much help at Antiphons Pain and Suffering Clinic. This is not surprising once it is understood that what Antiphon was trying to achieve was not the same thing that Socrates was trying to achieve. It is like the difference between someone coming to mend a broken window and someone coming to renovate a whole building. Socrates wanted people to lead a different kind of life. Antiphon wanted to help people solve the particular problems they brought to him. After the time of Socrates, the aim of the schools that emerged was to help people to lead particular kinds of lives. To join a school was to take a decision that was existential and life-transforming in its implications. When ancient philosophers identified themselves as Stoics or Epicureans they revealed a lot about themselves. When modern philosophers identify themselves as rationalists or phenomenologists, what do they reveal? In terms of
40
existential weight, the modern equivalent of I am a Stoic or I am an Epicurean would be I am a Christian or I am a Moslem rather than I am a rationalist or I am a postmodernist. To go to a philosophical counsellor today is not to seek to join a philosophical school. A philosophical counselling practice much more resembles the Pain and Suffering Clinic than it does the Stoa or the Garden. But if that is so, then philosophical counsellors resemble Antiphon more than Socrates, which is why I began this essay by suggesting that Antiphon was the first philosophical counsellor. It is also why I said that the more likely it was that Antiphon was a sophist, the more likely it was that he was the first philosophical counsellor. The reason why this is only an apparent paradox is, I hope, now clear. But even if this is all true, does it matter? This is not an easy question to answer and it can be approached in more than one way. The first and obvious way, perhaps, is to note that philosophy has changed since the time of Socrates and Antiphon. They lived nearly two and a half thousand years ago and it would be very surprising if nothing had changed during that time. However, although I think this is a valid point, the problem is that Socrates remains a hero to modern philosophers and philosophical counsellors while most of them, I suspect, have never heard of Antiphon. Furthermore, while there has perhaps been a partial rehabilitation of the sophists, it remains incomplete. Platos propaganda has been extremely effective. The sophists were not clones and they did not all teach exactly the same thing. For that reason, there seems to have been more than one philosophical objection to them. The first was that they claimed to teach knowledge they did not have. Some of the dialogues of Plato seem designed to illustrate this point. Under the questioning of Socrates, it emerges that a particular sophists claim is baseless. The second objection was that the knowledge the sophists taught was false. The important point about both of these objections is that they can be interpreted in two different ways. It makes a great deal of difference whether or not a sophist knows that a claim to knowledge is false. Anyone who knowingly makes a false claim is dishonest, and this seems to be Platos view of the sophists. On the other hand, for centuries after Platos death the various schools, including his own, accused each other of making baseless claims and teaching false doctrines without, at the same time, accusing each other of being sophists. On the contrary, they recognised each other as philosophers. The third objection was that the sophists taught that there was no such thing as certain knowledge. As I have already pointed out, this was the basis of Scepticism, which became acknowledged as a philosophical school in its own right. Consequently, one way of addressing the question of whether it matters that Antiphon the sophist was the first philosophical counsellor is to narrow the gap between the sophists and the philosophers. What is important is not whether someone was a sophist or not, but whether someone was an honest sophist or not. But this is only one way of addressing the question. I suggested earlier that one of the things that distinguished the sophists from the philosophers was that the philosophers taught
41
a whole way of life but the sophists did not. From this perspective, the issue is not so much with what knowledge someone claimed to teach, but with what that knowledge was actually about. Seen from this perspective, there may be a greater similarity between modern philosophers and Antiphon than there is between modern philosophers and Socrates. To put it very crudely, perhaps we idolise Socrates but emulate Antiphon? Unfortunately, for many reasons Socrates is a problematic figure. He wrote nothing and there are disagreements concerning what the way of life he taught actually was. In examining the nature of ancient philosophy it is easier to look at the schools that came after him than it is to look at Socrates himself. Although our knowledge of them is also far from perfect, we have a much better sense of what the schools taught and believed. It may also be noted that the development of philosophical counselling has occurred at the same time as a renewal of interest in the schools, and in particular Stoicism. When people seek for philosophical guidance in life, ancient philosophy often seems more attractive than what came later. However there has been a serious problem with this return to philosophys distant past. On the whole, those who go to philosophical counsellors are more like clients of Antiphons Pain and Suffering Clinic than they are like those who made a lifelong commitment to the Stoa or the Garden. Although they can obviously be connected, problemsolving rather than life-reorientation is what is sought. Because of this, and perhaps understandably, there is a widespread tendency to misuse the surviving texts from the world of ancient philosophy. To select items from them to suit the occasion or, what is even worse, to regard them simply as some kind of thesaurus of useful quotations, is to seriously misrepresent the teachings of the schools. I will give one extreme example, taken from a book so bad that I will not mention its name. It included a quotation from Epicurus concerning pleasure, but failed to put the quotation in any kind of context. Epicureanism had a very distinctive understanding of pleasure and defined it as the absence of pain. Without knowing this, it is impossible to understand the quotation correctly as an expression of the Epicurean philosophical outlook. However helpful someone might have found the quotation to be, presented outside its proper context it conveyed nothing at all about Epicureanism. As I said, this is an extreme example, but it is one thing to be extreme and another to be rare. From a therapeutic point of view there is absolutely nothing wrong with this. However, the fact that a quotation comes from a philosopher does not make every use of that quotation philosophical. It is entirely possible that Antiphon had an enormous collection of quotations from the presocratic philosophers at his Pain and Suffering Clinic and would choose an appropriate one for each client. But that does not make him a philosopher any more than someone who quotes from the books of Isaiah or Jeremiah becomes a prophet by doing so. If a style or method of counselling brings benefits to clients, it is to be welcomed. However, if it calls itself philosophical, it should be true to philosophy in general, and if it claims to make use of specific philosophies, then it should be true to them in particular. My
42
concern is that philosophical counsellors should not give clients a false sense of what philosophy is or of what individual philosophies are. I hope by now it is obvious now why I think Antiphon was the first philosophical counsellor and why I believe that philosophical counselling may owe a significant debt to the sophists of the ancient world. Antiphon must have been a fascinating character and his Pain and Suffering Clinic must have been an interesting place to visit (if it existed). I hope this essay will encourage philosophical counsellors to take an interest in him. If philosophical counselling is the Art of Avoiding Troubles, then Antiphon, not Socrates, should be its hero.
Bibliography There is very little about Antiphon to be found anywhere in any language. All the fragments of text attributed to him as well as ancient writings about him can be found translated into English in: Sprague, Rosemary Kent, The Older Sophists, Indianapolis, Hackett, 2001 (pp. 106-240). This book is a reprint of the edition published by the University of South Carolina Press in 1972. There is an essay in French by Michel Narcy in: Goulet, Richard (ed.), Dictionnaire des Philosophes Antiques I, Paris, CNRS, 1994 (pp. 225244). NB in this book he is referred to as Antiphon dAthnes. In Italian there is: Bignone, E., Studi sul pensiero antico, Napoli, Loffredo, 1938. The sophists are discussed collectively in: Kerferd, G.B., The Sophistic Movement, Cambridge, Cambridge University Press, 1981. (Italian translation, Bologna, Il Mulino, 1987.)
43
44
Gerhard Stamer es Vicepresidente de la Asociacin Internacional de Filosofa Prctica, Internationalen Gesellschaft fr Philosophie, y fundador de Reflex, Institut fr Praktische Philosophie. Estudi en el Instituto de Ciencia Social de Theodor Adorno y Max Horheimer, haciendo su dissertationsprojekt con Jrgen Habermas. El profesor Stamer es especialista en el pensamiento de Parmnides, lo cual queda constatado en su obra Parmenides - Kurzer Traktat ber die Ursprungserfahrung der Philosophie o en la ponencia que imparti en el 7th Internacional Conference on Philosophical Practice (Copenhague, 2004) con el ttulo: Why is the pre-socratic Parmnides importat for todays philosophical practice? Actualmente trabaja impartiendo seminarios de filosofa y con distintas prcticas filosficas dentro del mbito de la filosofa prctica.
THE PRE-SOCRATIC PARMENIDES AND PHILOSOPHICAL PRACTICE?

Gerhard Stamer
Hanover, Germany
The Importance of Parmenides Parmenides ist important like Heraklit. We need only to look to the dialogue Parmenides to confirm that Plato himself had the highest estimation of Parmenides. And Plato refers to Parmenides elsewhere too. In the Theaitetos, Plato has Socrates say of Parmenides that he is, as Homer says, venerable to me and frightening at the same time. I was together with him when I still was very young, but he was old already, and he showed a very rare and admiring depth of mind. I am afraid, then, that partly we will not understand what he said, partly we will understand far less... The high rank Parmenides has among the giants of philosophy is shown by another witness, namely, Hegel. Hegel speaks about the Being of Parmenides in the first chapter of his Logic thus: The simple thought of pure being was first had by the Eleatics, above all by Parmenides, and in the fragments left by him, as the absolute and single truth. With the pure enthusiasm of thinking that grasps itself for the first time and in its absolute abstraction, it declares: only being is, and nothing is nothing at all. Elsewhere Hegel writes: That thinking or imagining that has before it only a definite being, Dasein (being there), is to be refused as the already-noted beginning of science. Here strats Parmenides, the thinker who has purified and raised his own understanding, and therefore the understanding of the time following, to the pure thought of being as such, and has thereby given rise to the basis of science. What is the first in science had to reveal itself as the first in history. And the Eleatic One or Being has to be seen as the first in the knowledge of thinking. Water and the other material principles aim at generality, but they are
45
materials, not pure thoughts, while numbers are neither primary simples nor the thought of being as such, but only the outward form of thought. It is interesting to see Karl Popper taking his own place in this line-up, as he turns to Parmenides to see him as one of the founders of scientific knowledge and scientific theory: One could define Parmenides account as the first hypothetic-deductive theory of the world.38 Those who are better acquainted with Popper will easily recognize the internal logic that leads from Poppers three worlds theory to Parmenides. Popper identifies the spatio-temporal physical world as the first world distinct from the second world, that of mental experience, as well as from the third, that of pure theoretical objectivity. Poppers third world is made up of purely theoretical objects, that is, theories and concepts. The other two worlds, the world of subjective, mental awareness and the world of sptiao-temporal physical processes, both accord perfectly with the formula often quoted from Heraklitus (whether rightly understood or not): Everything flows. Theoretical propositions may be restricted or even found to be invalid when tested against experience, but once formed they claim both universality and necessity. It is this that makes such propositions scientific. This was recognised by Popper, and among the Greek philosophers, it was first recognised by Parmenides who drew from it a series of most interesting and fundamental propositions. Before saying more about what is involved here, I want to tell you frankly why the reading of Parmenides seems to be so important to me. The reason can be quickly stated: In a world in which everything seems fluid and accelerated a world that exhibits, as Jrgen Habermas says, a new form of obscurity (Unbersichtlichkeit) to state in such a world that there is something independent of space and time, independent of all subjectivity, and universally valid, seems to me a most eminent human possibility. 2. Parmenides Way of Truth The fragments of Parmenides poem that have come down to us are introduced by a noble mans description of his journey to heaven, where, on arrival, he is met by a goddess who proclaims:
Come now listen and heed my saying I shall tell you of the two paths of inquiry that alone thought may take. The first, that it is, and that it is impossible for it not to be, is the way of persuasion, for truth is its companion. The other, that it is not, and that it must necessarily not be, that, I tell you, is a path wholly unthinkable. For you cannot know what is not (that is impossible) nor point it out.39
In this opening proclamation, the goddess clearly indicates that what is at issue is the thinking inquiry that aims at truth it is not a matter of redemption or contemplative vision and that this inquiry proceeds only by way of being. The inquiry into nature is a human practice, undertaken within the human life-world, but, no matter how non-being is here understood, the decision for being is the decision for truth.
38 39
Karl R. Popper, Die Welt des Parmenides, Der Ursprung des europischen Denkens, Mnchen 1998, p.47. Translation here and below based on existing translations by Randall, Gallop and others.
46
Up to this point, the interpretation of the text does not seem to be particularly difficult (although there are different interpretations available), but in the fragments that follow fragments in which the goddess reveals the nature of truth what is said seems to defy our commonsense way of looking at the world. Being is said to be truth, and it is characterised as follows:
what-is, being ungenerated, is also imperishable, whole, of a single kind, immovable and complete. Nor was it once, nor will it be, since it is, now, all together, one and continuous Nor is it divisible, since it all alike is. Nor is there any more of it here than there, to hinder it from holding together, nor any less of it, but it is all a plenum, full of what-isMoreover, unchanging in the limits of great bonds, it is without beginning or end, since coming-to-be and perishing were banished far away, and true conviction drove them out. Remaining the same, in the same place, it lies in itself, and thus firmly remains thereOne and unchanging is that for which as a whole the name is: 'to be'.
Not coming-to-be, never ending, immovable, without change, calm, one, whole, the same with itself, coherent, inseperable, homogenous present - these are the predicates of being. But how can we understand this claim that the one that is being is truth? The goddess does not stop with her first surprising proclamation. In what follows she asserts that being and thinking belong intimately together. The same thing is there for thinking and for being, she says frankly and shortly, and elsewhere, It is the same thing, to think of something and to think that it is, since you will never find thought without what-is Without diving into the classic debates over these passages, what is at issue is without question the identity of thinking and being. Being, already understood as a unity, has to be understood as a unity of thinking and being. Popper is right in his claim that in Parmenides we have the first empirically based theory of the world, but such an interpretation also involving closely oneself off to the deeper sense that is present in Parmenides poem. What is really at issue is a fundamental anthropological relation towards reality a relation that makes human beings different to all other living beings in nature. In that moment when man first rises to his being as human, not only does he use, consume, and so on, the things relevant to his needs, but he thinks and speaks them he proclaims what they are. It is something quite other than instinctual or driven behaviour to think what something is to drink water is totally different from the saying this is water. The ability to grasp proposition, bound to the ability to form concepts, creates a new relation to reality that is totally different from the natural. In the single word being there is no single relation to time. Being is now and forever the concept of water remains invariable, even though water flows. In the concept there lies something that goes beyond the changing situation. In the very moment that a human being thinks and says what something is, in that moment he looses his immediateness with nature. Being within nature, being as it occurs in the processes of nature, is extinguished. With thinking human beings create another relation towards reality, and so reality is, in a sense, doubled. Yet the doubling is the doubling of a single reality reality does not duplicate itself. Human existence is constituted by the ability to perceive permanence in a world that is itself flux. Without this ability to perceive the permanent in the flowing or to make flowing
47
things permanent, there would be no knowledge and no thinking. Flowing comes to a stop, but only in thinking. In this standing still is to be found the truth of everything in flow or movement. You may call this standing still identification. Identifiable things or facts arise out of the flowing multiplicity. That which Parmenides places in contrast with life, and with the living that which is absolute rest, which is the everlasting, the one, the same, the pure abstraction reveals itself that which founds human life as such. It is in thinking that this second founding relation of the human to reality is created. Parmenides shows us that being is still more general than the elements water, earth, air and fire that previous philosophers had declared to be fundamental. He shows us that being lies behind every material cause. Something may be thought without water or earth or air or fire, but not without being. Being is the most general. Yet since there is nothing more general than the general as such there is no superlative that goes beyond the general so being must be the general. Being, then, encompasses all and everything. So to the question, what is the primary substance, we must add the condition that, whatever it is, it is that which is fundamental to all things. But this already shifts the character of the question. It is no longer a matter of searching for an origin out of which everything emerges, but an origin in which everything is encompassed. For such a conception of origin, being fits far better than the candidates proposed by those who came before Parmenides water, as in Thales, or air, as in Anaximenes. By taking nature as being, humans step out of their immediate connection with nature. In the immediate situation is to be found only connections between individuals; in that which goes beyond such immediacy, things appear, not only in their use or effect, but in terms of what they are. Thus are things set within the realm of universality a universality that lies in the fact that all things are, and are what they are, through their relation to generality, to being. Through their relation to universality human subjects dissolve their immediate connection with nature. Parmenides brings into view the openness that is characteristic of human existence and that arises with the loss of immediacy. By means of the concept of being Parmenides sets up that which already stands in opposition to nature objectivity and from which nature is rendered both practically and theoretically disposable. At the same time, but from the opposite perspective, being is itself rendered as objectivity. It is this that is embedded in the practice of every natural scientist today. The ice-cold dogmatism of Parmenides sets truth into the abstraction of being against all evidence to the contrary. And it roots it in the original relation of individual and general that is given in and by BEING. The radical conclusion is that there IS nothing that is not set in relation to the universal through the concept of being. All knowledge that is not knowledge of being, and so stands without any relation to the universal knowledge such as is constituted in perceptive impressions and myths must thus be viewed as minor and insecure. By the loss of immediateness and situatedness that occurs with the move to the universal, humanity, at the same time, wins the relation to being. This concept of pure being gets its effective strength through the foundation in the objectivity of theory, in principal. The concept of being is independent of the subject, it refers us to a dimension that is independent
48
of every natural change. The existence of such a realm is a condition both for the development of theories and for their validity. 3. Modernity, Life and Critique of Abstraction What is the point of this exposition of Parmenides? What does it have to do with todays philosophical practice? Inasmuch as philosophical practice is educational it must also be contemporary. Philosophical practice is thus not about determining what education is and how it should be realised in general, but about its task in relation to a specific time. My claim is that today the task is to come to terms with abstraction! Abstraction is a fundamental human capacity that has been misunderstood. Parmenides was the first who recognized the fundamental meaning of abstraction. But why is abstraction important? Because it is essential, first, to grasping the ideas of objectivity and validity. We need abstraction if we are to understand objectivity and if we are to avoid the decent of our time into relativism. Parmenides defined truth as being, and thought thinking and being as a single unity. He realized that the unity of thinking and being is realised through the realm of inquiry which is always oriented towards truth. Moreover, Parmenides recognised that this realm exists in a way that is quite apart from and independent of the realm of sensory perception. In short, what Parmenides uncovered was the realm of objectivity that underlies all theorisation. Parmenides grasped the full weight of the fact that we humans are properly at home in a realm that is not merely that of the sensible world of nature, nor of perception, but of reflection on the process of our conscious thought. Clearly it is this to which the goddess refers in the fragments of Parmenides: But judge by reason the highly contentious refutation that I have spoken. It is not theory as such that is at issue here, then, because talk of theory is only a way of expressing the fact that we humans are at home in the sphere of being as well as in the world of space and time as perceived by our senses. Parmenides recognized the extreme abstraction in which all perceptivity perishes, along with every spatio-temporal happening, as the essential core of typical human being-there, the core of the rational animal, and grasped it as fixed in the unitary concept of being. Parmenides recognized that abstraction belongs to the essence of human being. Abstraction is not a taking away from reality, but reality itself. We moderns are naturally not so easily given over to abstraction and the abstract and there are reasons for this Abstraction seems to be destructive of our life-world. From Goethes Philosophy of Nature up to Romantic Life-Philosophy, from the original Youthmovement at the beginning of the 20th Century to the Ecology-movement and Postmodernism at its end, the culture of our modern society seems to unite in resistance to abstraction. So it seems as if a curse lies upon the notion. In the idea of alienation, Karl Marx sees the rise of a form of abstraction through the rule of the economic over the human that would only overcome by the destruction of the capitalist order. In Alexandrine rationality, Nietzsche sees abstraction and suppression of life. In the rule of the objectivity of science against the living mind, Edmund Husserl sees the rule of the abstract. In the all-
49
encompassing power of the Framing (Gestell) of technological modernity, Heidegger sees the calculable, the representational and the abstract, and by connecting this idea with obscure phrases such as the sending of being, Heidegger thereby dooms humanity to powerlessness in the face of history. Even the young Karl Popper attacked, on the basis of his own understanding of the abstraction of its theories, what he viewed as the false model of human social life provided by the model of the closed society. Adorno finally reveals the principle of identification as that which underlies all forms of abstraction and by this refers to the idea of totalisation as that which comes to realise itself in individual life, society, and thinking. The negation of individuality what Adorno calls non-identity is the primary marker of the abstraction that has, he claims, become absolute and inescapable in modernity. Only modern art seems to have a positive attitude towards the abstract. It seems to have found the core of creativity in abstraction and so abstract art came into being. The Spanish philosopher Ortega y Gasset in his writing The Dehumanisation of Art gave his support to this form of creativity. Nevertheless, modern art and y Gasset aside, as a whole we seem to celebrate the concrete in opposition to the abstract that would otherwise seem to be destructive of individuality and life. We seem to have misunderstood something in our own history and in our own essence! Abstraction is a special ability of reason. It rules social reality, too. In modernity, exspecially in the last two centuries, something peculiar is going on, different forms of Weltanschauung are united in the opinion to degrade human ability of abstraction in a way, that it seems to be superseded in our minds. The reality and effectivity seems to get out of sight whereas abstraction in forms of scientific objectivity, technical practicability and economic profitability is expanded on and corroborated in all realms of human life. This is important and of great consequence by the fact, that abstraction originally is a phenomenon of reason and by that an inner ability of humanity, that now is coming from outward against humans. Not any longer recognized as something from inside and own, but perceived and suffered as something from outside and strange: this is the modern relation of thinking and being under the aspect of the abstract. More precisely it is the relation of our modern Lebenswelt, created by abstract abilities of thinking, and the unconsciousness and negation of abstraction as a fundamental ability. Humanity has to make peace with its own ability of abstraction to overcome this situation. To avoid it is impossible. 4. Abstraction as a Positive Concept As a consequence, we must not deny abstraction. Abstraction is a productive human capacity and humanity would not be what it is without it. The question is: what connection has abstraction with the concrete? The question is a necessary one, since the concrete certainly cannot be ignored. The two completely different realms of natural life and rational abstraction come together in humanity, and are indeed constitutive of human existence. We thus have to find a way to come to terms with abstraction. We cannot eliminate the conditions of our own life to do so would be at the cost of our own essence. Understandably enough, we vote for life. But as much as abstraction is a part of thinking, so it belongs to humanity and its essence. We cannot negate abstraction without
50
negating ourselves, and yet such self-negation seems to be characteristic of our time. Abstraction appears as something that comes to us from outside ourselves through the apparently alienating effects of science, technology and the economy. At the same time, we are materialistic in our self-estimation and self-interpretation. Thus brain research, one of the leading scientific disciplines, tries to reduce consciousness to a mere appearance that arises out of the fundamental processes of the brain. To the extent that modernity sees itself as having left idealism behind, so the realm of thought, consciousness and mind is either not a focus for discussion or else is not seen as having any fundamental significance in its own right. Whereas we see abstraction in the form of alienation as something that comes from without and is imposed upon the human lifeworld, so we do not acknowledge abstraction as an original ability of human beings. Because we do not grasp this connection, we stand in an incorrect relation to ourselves. There seem, then, to be two possibilities: either we give in to alienation because, for example, we reduce philosophy to philosophy of science or linguistic analysis, and thereby negate the vitality of human life; or else we stand on the side of life, but, in doing so, risk overlooking the dynamic and productive character of modernity, and instead lapse into a form of fundamentalism. To prefer the latter of these two alternatives is understandable, but it is neither practical nor realistic, precisely because it denies the character of abstraction as a properly human capacity. The only course available to us is to accept abstraction as something that properly belongs to us. And when we do that, then we can also recognise that alienation is not something foreign to us either, but is equally our own it belongs to what we ourselves are. On that basis, we need no longer struggle against alienation as something that arises from without, but can begin to understand it as something that comes from within ourselves. If we understand alienation as our own, then: -We will not see ourselves as anachronisms within the frame of modernity as productive of abstraction we come before the products of abstraction. -We will be able to recognize the connection between abstraction and freedom. Without abstraction, there is no freedom. -We will be able to understand the way in which abstraction functions as the basis for human rights for instance, in the idea that all human beings are equal in front of the law or in that most profound formulation of the foundation of ethics, the Categorical Imperative, abstraction plays a crucial role. -We will, on the basis of all these considerations, be able to arrive at an understanding of abstraction, not as something that is primarily negative, but as actually enabling a recompilation between abstraction and life. How can we imagine such a reconciliation? The most important step would for the abstraction of natural science to be recognised as itself constituted by life. That means that natural science would have to begin, as one of its own first principles, with an acknowledgement of the capacities of living human consciousness. And further, such living consciousness would have to be recognised as an fundamental and essential quality of Nature. The mental would then be seen as part of the order of nature and so as constituting an objective domain central to natural science itself. The separation of humanities and natural science would, in this respect, no longer be
51
acceptable res extensa belongs to nature along with the res cogitans. If Physics were to recognise that not all ordering is the ordering of space and time, energy and movement, then it would have to open itself to Metaphysics, and the equation of the physical with the real would no longer be acceptable. This would be a revolution in the way of thinking of a sort of which Kant did not dream, but a revolution that cannot be halted. It would be eminently practical if philosophical practice were to take up the epochal task of advancing such a revolution by means of education. It would be totally counter-productive if the inner abstraction of thought were coupled with the principle of life so as to counter the social abstraction of alienation. This would only be self-destructive and prevent the possibility of understanding. Yet neither can we take only one side abstraction or life against the other, for this leads only to the closing-off of oneself that comes with fundamentalism. The reconciliation of both principles, of life and abstraction, is not something that can be achieved once and for all. It is a task that must always be attempted anew, for the facts that contribute to that task are manifold and can only be grasped through culture .
52
Roxana Kreimer es Licenciada en Filosofa y Doctora en Ciencias Sociales (Universidad de Buenos Aires). Fue becaria del Consejo Nacional de Investigaciones Cientficas y Tcnicas de la Argentina (CONICET). Public Historia del mrito (2000), Artes del buen vivir: Filosofa para la vida cotidiana (2002), Falacias del amor (Por qu Occidente anud amor y sufrimiento?). Ha sido docente de la Universidad de Buenos Aires, la Universidad Nacional de Jujuy, en la Asociacin Argentina de Investigaciones Eticas, en la Asociacin Psicoanaltica Apertura de La Plata y en el Centro Cultural Ricardo Rojas. Desde el ao 2002 coordina un Caf Filosfico todos los fines de semana. En la actualidad concurren a esa actividad entre 400 y 600 personas cada mes. Convocada por el Dr. Ricardo Maliandi, titular durante aos de la ctedra de Etica de la Universidad de Buenos Aires y director de la carrera de Filosofa de la UCES, durante el 2005 imparti un seminario sobre Orientacin Filosfica.
LAS CUATRO MUERTES DE DIGENES EL PERRO

Buenos Aires, Argentina
Roxana Kreimer
En culturas de transmisin de conocimiento primariamente oral y subsidiariamente escrito, en las que la poesa en general y el mito y el enigma en particular an figuran como formas de verdad, la idea de historia an no ha perdido su sentido original de narracin, de relato 40 , connotacin que tiende a diluirse casi por completo con el acrecentamiento del prestigio de la letra impresa y la escrupulosidad en las citas propios de la modernidad. Es ese sentido primigenio de la nocin de historia el que conservan las ancdotas como composiciones colectivas de enunciacin que, a la manera de los fastos romanos, en tanto registros pblicos que atesoran acciones memorables, animan las Vidas de los filsofos ms ilustres, de Digenes Laercio. Entre las narraciones sobre los filsofos antiguos acopiadas o fabuladas por Laercio no ser relevante aqu discernir si en efecto los hechos relatados tuvieron o no lugar, ya que en uno u otro caso se trata de panegricos de los que en mayor o menor medida la posteridad se ha hecho eco-, las que corresponden a las distintas versiones acerca de la muerte de Digenes el cnico resultan de peculiar significacin. Una de ellas presume que Alejandro el Grande y Digenes el perro murieron el mismo da del mismo ao 41 Hay varias versiones sobre la muerte de Digenes escribe Laercio-. Una es que muri de un clico luego de ingerir un pulpo crudo. Otra indica que habra muerto voluntariamente conteniendo la
40 41
An hoy la palabra historia tambin es sinnimo de relato. Digenes Laercio. Lives of eminent Philosophers, trad. R. D. Hicks, London, William Heinemann Ltd. VI 79
53
respiracin (...). Otra versin afirma que, al tratar de compartir un pulpo con los perros, fue mordido con tal ferocidad en que esto caus su muerte 42 El fin de Digenes el perro sugiere menos un fenmeno biolgico que narrativo: la razn cnica aparece abreviada en un puado de rquiems que no solo resultan consecuentes con su vida sino que en cierto modo la crean. Apunta Laercio que de acuerdo al trabajo de Demetrio Hombres con el mismo nombre, el da que Alejandro muri en Babilonia, Digenes muri en Corinto 43 Michel Onfray niega la coincidencia de ambas muertes: Hoy sabemos que Digenes muri a causa de la ingestin del pulpo crudo cinco aos antes que Alejandro 44 Sea como fuere, subyace en la coincidencia marcada por Demetrio la voluntad de reunir a dos figuras dismiles en una fecha precisa (el da de su muerte), y en un sitio preciso (la plaza de Atenas): Alejandro se par delante de Digenes y le dijo: Pdeme lo que quieras, que te lo conceder, a lo que Digenes respondi: Crrete, que me tapas el sol 45 Ambas citas en espacio y tiempooponen por un lado a Alejandro el Grande, el conquistador que suea con aduearse del mundo erigiendo una monarqua universal, con la cuota de crmenes y rapia que supone tamaa empresa; y por el otro a Digenes el perro, el linyera dueo de s mismo que recusa radicalmente toda forma de poder. Razn de Estado y razn individual confrontadas en la frase que consigna Hecato en Ancdotas, de acuerdo al testimonio de Laercio: Si no hubiera sido Alejandro, me hubiera gustado ser Digenes 46. Los siglos que median entre la existencia histrica del cnico y el escrito de Laercio parecen haber enhebrado dos emblemas divergentes en la megalomana y en la prctica iconoclasta de Alejandro y Digenes respectivamente (el perro simboliz la impudicia entre los griegos; Una breve reflexin sobre las cosas que los perros hacen en pblico advierte Amstrong- pondr de manifiesto cul fue la direccin seguida por los cnicos en su escarnio de las convenciones. De manera particular, Digenes llev al extremo est actitud) 47 Expuesto a la venta por unos piratas que lo haban capturado como esclavo en Aegina, un posible comprador le pregunta por sus destrezas: Gobernar hombres, responde 48. La irona plantea una tica ldica que no est ausente en la simultaneidad cronolgica de las muertes de Digenes y Alejandro, coincidencia que hoy sabemos que solo tuvo lugar en el imaginario de la antigedad clsica.. Otra de las versiones acerca de la muerte de Digenes indica que muri voluntariamente conteniendo la respiracin, tal como habran consignado sus amigos y Cercidas de Magalpolis 49 . Conocida tcnica de autodominio, el control de la respiracin permite a Digenes aduearse de su muerte del mismo modo que se aduea de su vida. Muerte biolgica improbable es imposible asfixiarse apretando los dientes y conteniendo la respiracin-, la metfora pretende que hasta el ltimo acto de Digenes encarne su voluntad
42 43
Ibid. VI 76 Ibid. VI 79 44 Michel Onfray. Cynismes. Pars. Grasset & Fasquelle. 1990 p.129 45 Digenes Laercio. Ibid VI 38 46 Ibid VI 32 47 Amstrong. Introduccin a la filosofa antigua. Trad. De Carlos Fayard. Buenos Aires. Edueba. 1983 p 195 48 Digenes Laercio. Ibid VI 74 49 Ibid. VI 46
54
de autodeterminacin. Cercidas vincula el dominio que Digenes ejerce sobre s mismo con la autntica estirpe divina: en la morada de los dioses Digenes es consagrado sabueso celestial. Exponente de la ms puntual tradicin socrtica, Digenes estima que solo puede ser dueo de s mismo quien toma a la sabidura como nica moneda de buena ley y por ella est dispuesto a cambiar todas las dems cosas. Como Scrates, que pasea por el mercado y exclama Cuntas cosas hay que no necesito 50, Digenes sabe que solo es pobre quien desea ms de lo que puede adquirir. De las narraciones de Laercio se infiere que los discpulos de Digenes menosprecian el dinero de manera espectacular. Crates lo deposita en casa de un cambista con la condicin de que lo distribuya entre sus hijos si se convierten en gente comn, y entre la gente de pueblo si sus hijos deciden ser filsofos. Diocles arroja su dinero al mar y dona sus tierras para pasto de ganado. Mnimo Siracusano finje un brote de locura y desparrama por la calle buena parte de la moneda depositada en el banco corintio para el que trabaja 51. El emblema de autodeterminacin cifrado en la asfixia por mano propia muerte que tambin habra elegido el cnico Metrocles 52 , no aparece vinculado solo a condiciones sociales sino tambin a un estado del espritu que aqueja tanto al amo como al esclavo. La razn cnica juzga esclavo a quien complica su existencia innecesariamente, a quien prefiere ser conducido a gobernarse a s mismo, a quien impone a los dems y se impone a s mismo trabajos intiles, y a quien debe velar por objetos y sujetos que figuran servirlo. Esclavo es para el cnico quien se propone dominar y pone a todas las cosas y especialmente a s mismo- en tensin. Porque esclavo es tambin quien ignora su propia esclavitud. Crates propone filosofar hasta el punto en que los generales del ejrcito parezcan conductores de monos 53. Morir conteniendo la respiracin supone tambin cierta economa para eludir la servidumbre que puede deparar la prolongacin de la vida. Aguardar la muerte como un descanso erige a la inmortalidad y no al fin de la vida en verdadera amenaza. La muerte es para Digenes una instancia de reunin con la naturaleza. Por ello, tal como escribe Laercio, dej rdenes estrictas para que despus de muerto lo arrojaran en una zanja y esparcieran cenizas sobre su cadver 54 . Razones anlogas justifican su aceptacin de la antropofagia, prctica cuya naturalidad, recalca Digenes, atestiguan las costumbres de varios pueblos 55 . Explica Laercio que para Digenes todos los elementos estn contenidos en todas las cosas: la carne constituye el pan as como el pan constituye los vegetales 56. El principio de autodeterminacin, pilar de la razn cnica, supone el rechazo del trabajo como precio para ser admitido en la civilizacin. La tradicin prefiere recordar a Digenes viviendo en un tonel, desprovisto de posesiones, aguijoneando como un tbano a sus conciudadanos en los espacios pblicos a la manera de Scrates: tambin para el cnico la
50 51
Ibid. II 25 Ibid. VI 87 52 Ibid. VI 92 53 Ibid. VI 92 54 Ibid. VI 79 55 Ibid. VI 73 56 Ibid. VI 73
55
sabidura est en la plaza y se adquiere en la vida prctica. Pero, a diferencia de la dominante tradicin platnico-aristotlica, Digenes no rechaza el trabajo para que otros lo realicen por l. Cuenta Laercio que, de acuerdo a ciertos autores, cuando Platn vio a Digenes lavando lechuga, se acerc calladamente y le dijo: Si estuvieras en la corte de Dionisos, no estaras lavando lechuga 57, y que Digenes, con idntica calma, respondi: Si lavaras lechuga, no precisaras seducir a Dionisos. Tal como se seal prrafos atrs, poco importa si el relato de Laercio corresponde o no a una verdad histrica; el valor de la narracin reside en el contraste entre dos modelos de comportamiento, en la confrontacin de dos actitudes antagnicas respecto al trabajo manual58[19], al poder y a la esclavitud. Digenes no precisa convencer a ningn dictador acerca de la posibilidad de llevar a cabo una utopia: la suya nunca extralimita su propia voluntad de autodeterminacin. El relato confronta dos precios opuestos: lavar lechuga y negociar con el tirano; Digenes no duda acerca de cual de los dos salvaguarda su libertad. Poner fin a la propia vida conteniendo la respiracin y lavar lechuga aparecen as como frmulas simblicas anlogas. En este punto la continuidad socrtica es claramente encarnada por Digenes y no por Platn (que no por casualidad llamaba al cnico El Scrates loco 59 ). La tradicin platnico-aristotlica suele eclipsar la consideracin de que no todos los atenienses aprobaban la esclavitud ni despreciaban el trabajo manual 60, tarea ineludible si se trata de no lograr la propia emancipacin en base a la esclavitud del prjimo. La autonoma cnica prescribe contentarse con lo que se tiene y pasar a otro deseo cuando un combate exige demasiada voluntad. Los amantes derivan sus placeres de sus infortunios, declara Digenes 61 . Frente a los amores desavenidos, promueve la masturbacin, una prctica que le resulta infinitamente ms accesible que la satisfaccin del hambre: Ojal pudiramos saciar nuestro hambre restregndonos el estmago, afirma 62. La autonoma cnica es esencialmente econmica: Digenes arroja su vaso y su plato al ver que un hombre come sobre un trozo de pan y otro bebe en la palma ahuecada de la mano 63. La razn cnica resume una crtica general al estado civilizado, presente en la frmula simblica que cifra otro rquiem concebido para Digenes, el que pretende una muerte ocasionada por la ingestin de pulpo crudo 64 , vctima de la nusea provocada por el emblema del fuego prometeico como smbolo de la civilizacin, fuego que (junto con las
57 58
Ibid. VI 58 Rodolfo Mondolfo (Los orgenes de la filosofa de la cultura, Trabajo manual y trabajo intelectual desde la antigedad hasta el renacimiento, Buenos Aires, Hachette, 1960 p.137) demuestra cmo el desprecio por el trabajo manual no fue unvoco en la antigedad. En referencia a los cnicos apunta: Los cnicos proclaman la necesidad recproca e indisoluble de las dos actividades, manual e intelectual: hay un doble ejercicio, el del cuerpo y el del alma, y el uno sin el otro queda imperfecto. (Cf. Digenes Laercio. VI. 70 y ss) 59 Digenes Laercio. Ibid. VI 53 60 Con todo, en Poltica Aristteles da cuenta de que no todos aprobaban la esclavitud: Para otros, la dominacin del amo va contra la naturaleza: es solamente en virtud de la ley que uno es esclavo y otro libre; segn ellos por naturaleza no hay ninguna diferencia y, por tanto, la esclavitud no es justa por su violencia. 61 Digenes Laercio. Ibid. VI 68 62 Ibid. VI 46 63 Ibid. VI 37 64 Ibid VI 76
56
tcnicas) Zeus juzga responsable de volver la espalda a la naturaleza e introducir crecientes dosis de lujuria y corrupcin. Digenes derriba uno a uno los valores encomiados por la civilizacin: impugna el trabajo, la propiedad (incluso la de mujeres e hijos), la lgica del honor y la vanidad expresada en la profusin de mercancas, palabras e indumentaria. Vida de los filsofos ms ilustres es prdigo en ejemplos que ilustran esta posicin. Crates, discpulo de Digenes, recibe una cachetada de Nicdromo y no responde con otra cachetada ni lo reta a duelo ni pide a un tercero que lo defienda; se pega un cartel en la frente que testimonia: Nicdromo lo hizo 65. Scrates promueve una economa equivalente cuando explica a sus discpulos por qu no lo ofenden las stiras de Aristfanes: Si satiriza mis verdaderas faltas, nos har un bien, pero si sus stiras carecen de fundamento, para qu molestarme si no se aplican a m? 66. El cnico utiliza como nica indumentaria una capa que le sirve de sbana por la 67. noche Aos antes Scrates haba incriminado al maestro de Digenes, Antstenes, cuando doblaba su capa para que luciera ms vistosa: Veo que buscas la vana gloria, dijo 68. Un hombre lee en voz alta un texto largusimo; Digenes, que est cerca de l, ve que falta poco para que termine y vocifera al grupo que escucha: Aleluya, amigos, por fin diviso la orilla 69. En la clave simblica cifrada en la ingestin de carne cruda figura, junto al rechazo del fuego, el escarnio a las falsas promesas de felicidad que imponen sacrificios en aras de la patria, la familia y la produccin: Trabajar, casarse, criar nios y defender a la patria advierte Michel Onfray en relacin a la actualidad que presenta hoy el pensamiento cnico-, tal el programa virtuoso que las iglesias, los estados y los moralistas nos presentan como ideal, todas instancias por las que es necesario sacrificarse. Producir riquezas, nios, nacionalismo y orden: tal la actividad programada para el ciudadano modelo 70. Nemotcnica como la rima, la narracin cnica alude, es implcita, ldica y econmica; no urge a comer carne humana, a romper la vajilla y a masturbarse en la plaza pblica. Como todo lenguaje simblico renuncia a presentar el original en todas y cada una de sus cualidades y dimensiones concretas: su estirpe hiperblica desfocaliza toda posible literalidad. En tanto epigrama oral, la muerte potica resume en un nico acto el ltimo- el sentido de toda una vida. El leit-motiv de Herclito, cifrado para la tradicin en las aguas que fluyen como imagen del cambio, es objeto de la metfora segn la cual Herclito muere de hidropesa, preguntando enigmticamente a los mdicos si acaso podr convertir la lluvia en sequa. La muerte de Herclito, desencadenada por superabundancia de fluidos (o de cambios: la muerte lo es), trasunta una atmsfera que no est ausente en una ltima versin sobre la muerte de Digenes, segn la cual habra sido mordido fatalmente por unos perros tras compartir con ellos un pulpo crudo 71 . La narracin podra ser leda en la misma clave
65 66
Ibid. VI 89 Ibid II 36 67 Ibid. VI 76 68 Ibid II 36 69 Ibid VI 38 70 Onfray Ibid p.133 71 Ibid VI 77
57
que la muerte que simboliza el rechazo al fuego prometeico, o como una irona formulada contra el cinismo, o incluso por quienes simpatizan con l y con la posibilidad de reirse de s mismos. Digenes se reconoce como perro porque satisface cada una de sus necesidades al aire libre. Del mismo modo que Herclito muere por superabundancia de agua junto al fuego, emblema con que lo identifica la tradicin-, Digenes el perro muere como consecuencia de las heridas que le infligen tarascones anlogos a los suyos. Dos equvocos signan la valoracin de la ancdota que proviene de culturas en las que la oralidad sigue siendo la forma predominante en la transmisin de conocimientos: por un lado su elucidacin como verdad histrica; por el otro su vinculacin a un sujeto individual. En tanto discurso referido, como relato oral que se crea cuando la leyenda ya ha sido fundada y pulida, la ancdota pierde as su carcter mtico y polismico de construccin simblica. Las muertes de Digenes articulan la fbula de su vida. Rechazo a la civilizacin en el emblema de la carne cruda. Sublevacin e irona en la mordedura del perro. Autonoma en el control de la respiracin. Poder (Alejandro) y resistencia (Digenes). Un puado de epitafios orales simbolizan la crtica ms radical a la civilizacin que nos ha legado la antigedad clsica, la carcajada ms tenaz e irreverente que revela el nico mtodo que un cnico griego considera digno de aplicar a la filosofa: el de preguntarse si es posible o no vivir de acuerdo a sus principios.
58
Bernard Roy is a professor at Sarah Lawrence College, Bronxville New York. He has been teaching philosophy since 1989. Twenty years before then he obtained a BS in Hotel Administration from Cornell University, and thereafter spent many years in various executive positions within the hospitality field. For some time he was proprietor of the celebrated Entre Nous French restaurant in New York City. Since moving into philosophy he has published in the areas of the history of logic and modern Socratic dialogue, as well as hospitality education. He is currently working on a book which explores the connections between the thought of Descartes and the logic of Port-Royal.
ON BECOMING AND BEING HOSPITABLE:

THE MODERN SOCRATIC DIALOGUE AND THE HOSPITALITY INDUSTRY
Bernard R. Roy Nueva York, USA
The ancient Socratic dialogue In this paper I set out to show that the modern Socratic dialogue is the only viable method to convey a heartfelt understanding of hospitality to all personnel of the hospitality industry. It takes two points for granted: the first one is that a genuinely hospitable staff is the sine qua non condition of an establishment that considers itself part of the hospitality industry; and the second one is that, although hospitality begins with an attitude, it only becomes complete with training. This paper is a way for me to reconcile my two careers. I spent 20 years in the hospitality industry and 15 in academic philosophy. Although I have come up with numerous explanations - and this paper is yet another possible one - for my mid-career conversion from hotels and restaurant to philosophy, the shift essentially remains a mystery. Today, a trade show beckons and assembles under one (large) embracing roof the experts of a particular profession. In Antiquity, the Athenian agora beckoned and assembled under the warm Mediterranean sky the experts of all professions. Both the modern trade show and the Athenian agora are as much social phenomena as they are professional ones. It was in the Athenian agora where Socrates, some two thousand four hundred years ago, unrelentingly engaged in dialogues with experts hoping to plumb the essence of their trade. Thus, Socrates could be seen intercepting a magistrate or a geometrician and asking either: Tell me, your honour, what is justice? or, Tell me,
59
professor, what is knowledge? This was the beginning of a long tiresome exchange, which a crowd would witness, sometimes with amusement, other times with awe, but always with intensity. Although the dialogue rarely yielded a conclusive answer, it uncovered the abuse of buzzwords or soundbites. As I was sauntering about the aisles of Jacob Javits Center during the 83rd International Hotel/Motel and Restaurant Show, I wondered how some of the experts of the hospitality industry would have fared under Socrates dialectical scrutiny. I could not help but imagine a Mr Marriott being stopped and asked by a unkempt bearded older gentleman: My good man, so many people go to you for hospitality. Please tell us, what is hospitality? I then imagined a group of people, some of them employees of Mr Marriott, forming a circle around the duo, and intently listening as Socrates and Mr Marriott alternatively explored and abandoned various hypotheses until Mr Marriott, frustrated by the intractability of the language, and exhausted by the intensity of Socrates focus would leave the dialogue. What could be gained from such an experience? Or, to put it more bluntly: whats in it (the dialogue) for me (the business)? Without hesitation, I say more profits, with the proviso that the structure of the Socratic dialogue undergo some modernisation (Ill address the modernisation of the dialogue in the last section). There is a demonstrable bottom line gain in the sense that the modern Socratic dialogue supplies an experienced knowledge that is put in practice in the workplace. That practice, without a doubt, will bring about a reduction in employee turnover, an increase in repeat business, and, without wishing to appear like a messenger of doom - but businesses do move in cycles - a hedge against future downtrends. When cycles change and the economy is more staid, those establishments that will continue to succeed are those which have built a reputation for hospitality because everyone, no matter how financially strained, needs some hospitality sometime. Hospitality is, after all, about our interaction with people who do not live with us, such as strangers, friends and the extended family. But we all take turn at being away from home, at being strangers, in which case we search for the reliably hospitable establishment, and we generally know those establishments that have a reputation for hospitality. Finally, the practice promises to reduce operating costs other than those related to employee turnover. Because repeat business is that business which takes no bite out of the advertising budget, repeat business is free advertising, and the advertising costs will go down. Thus, there is profitability in being hospitable: in fact, ones survival in the world of hospitality depends on ones being hospitable. Hospitality, then, is desirable, but why a dialogue? The point of the ancient dialogue was not, as the detractors of Socrates rumoured, to amuse or to humiliate, the point was to reach an experienced understanding of a concept of ethical import that was widely mentioned but rarely examined. Hospitality, justice, and knowledge are all good examples of such concepts, because so many people unreflectively claim, wish, or strive to be hospitable, just and knowledgeable. The dialogue, then, is intended as a method of discovery, and this intention needs be retained in the modern version. A method of discovery is a path to knowledge, as we would say that experimentation is todays method of science. Clearly, experimentation does not have to be the method of science any more than the dialogue had to be the Socratic method. However, the dialectic method is worth preserving on pragmatic grounds. It has worked; it has yielded good results, and we know that the alternative path to knowledge, namely the classroom, is not adequate for that purpose. Socrates had his own
60
reasons for favouring the dialogue over the then competing method of oratory. A genuine dialogue seemed to be the only way to exchange shared experiences, no matter how minuscule the experience was, and only experienced knowledge, as I will later argue, compels one to act in accordance with that knowledge. Some may wish to argue that hospitality is a personality, a natural disposition, and that no one could turn a rude individual into a hospitable one. Those who hold such a view miss the point. Within the hospitality industry the Socratic dialogue is not operating as a rehabilitation programme, it functions as a honing process. Only accomplished musicians can train with a master; likewise, only those who have an inclination toward hospitality can be trained to be hospitable. However, caution is necessary in deciding who has such inclination or disposition. A personality is a very complex phenomenon and much too often hospitality is conflated with a good first impression or with the proverbial boy/girl next door image. Such judgements are too expedient (and often discriminatory) and can deprive an establishment of a solidly hospitable individual. It is too readily assumed that a polite, gregarious and outgoing individual will be hospitable without giving much thought to that individuals behaviour under pressure. This assumption is unstated wishful thinking: it is tantamount to leaving hospitality to the workings of good fortune. A hospitable disposition is more than skin deep: a good first impression should only be a criterion, and not something an operator should rest contented with. Sceptics may demur at the suggestion, pointing at the present success of the industry. They clamour that the hospitality industry is enjoying unprecedented successes. Hotels are running close to full occupancy; an increasing number of restaurants require reservations a month in advance; and the icy deep blue oceans as well as the sheer turquoise seas get more and more crowded with cruise ships that are getting bigger and bigger. The sceptics, however, overlook the demise of so called theme restaurants, and the enormous fines that cruise ship companies are paying for ignoring anti-pollution laws (a truly hospitable cruise ship company would never dump waste in the ocean - this is a nice corollary of hospitality). Furthermore, although it is true that the industry is prosperous, it does not mean that it is healthy. For example, there is an ever-widening gap between the demand for qualified personnel and the supply. Large corporations attempt to rectify the potentially damaging unbalance by opening their own universities to train prospective staff. Others, less financially able, rely on the increasing numbers of graduates from hospitality programmes, which two-year, four-year or graduate institutions offer. However, this cannot be enough because none of these programmes address the issue of hospitality; it is nearly as if there was no issue. They all focus on the administrative and technical aspect of the trade. Typically, one may learn marketing, financial planning, cooking, cost controls, table service, and the like. The hospitality industry, however, is much more complex than the sum of its technical skills: it is also about social skills. Possibly, the issue of hospitality is ignored, not so much because educators and professionals have not thought about it, but because everyone realises that a classroom is not the adequate venue. Hospitality does not lend itself to a lecture format. Since no formal schooling ever includes a course that remotely resembles hospitality training, hospitality is left to the workings of good fortune, or to the ambiguities of past experience in the trade. But this is a bit like saying that because there is no tool for making pommes gaufrettes there will be no pommes gaufrettes despite the fact that there is a great
61
public demand for them. Im presenting you with that tool: it is the modern Socratic dialogue that takes place in the context of an ongoing establishment. The hospitality industry is about being hospitable; it is a spirit, an atmosphere that infuses the whole environment. It concerns the back of the house staff as much as the front of the house. Yes, back of the house employees and administrators also need to understand hospitality; hospitality must not an exclusive feature of the front of the house, it must and can be a spirit that infuses an entire establishment by osmosis or contagion. The hospitality of a cook is apparent in the care he or she takes in preparation and presentation; the hospitality of a kitchen porter is reflected in the sanitary shine of the pots; the hospitality of an administrator is visible in the vision of his or her policies. Hospitality extends beyond the boundary of the establishment: the hospitable establishment has a community spirit. That is why a hospitable cruise ship company would never knowingly pollute its environment. If a staff genuinely understands what hospitality is about then each member will want to be hospitable; if they can practise hospitality in a hospitable environment, theyll want to stay. A hospitable staff enjoys being hospitable. The understanding of hospitality is the nectar and the ambrosia of the staff. How knowing implies doing Socrates desire to understand concepts like justice and knowledge was justified by his belief that the knowing of a particular concept that concerned our behaviour necessitated the practice of that knowledge. Modern Socratic Dialogues uphold that spirit. But what does necessitating mean? It means that an individual who is authentically cognisant of hospitality cannot help but be hospitable. How can that be? An analogy may help: if you really know how to read, you cant help but read in accordance with that knowledge. Ask yourself whether you could look at a text in your own language and ignore that it is a text, whether you could see it as meaningless scratch marks, for example. Even the occasional gestalt switch that we may experience is not enough to convince me that I can look at a text as something other than a text simply because I am not able to legislate those switches. The viewing of language as language is much more entrenched in our psyche than the viewing of a Necker cube or of a Wittgensteinian duck/rabbit representation. It is likewise with hospitality: if you really know what hospitality is, you cant help but be hospitable in accordance with that knowledge. Socrates point was that the experienced knowledge of hospitality makes it impossible for the possessor of that knowledge to ignore hospitality when faced with a context that calls for it. Before I go further, I need to clarify a point of language. The analogy of reading with hospitality conflates two kinds of knowledge, namely knowing how and knowing that. Knowing how to read is not the same kind of knowledge as knowing that hospitality consists in doing such and such, or that Calder Willingham wrote Rambling Rose. The former has to do with practical skills, and the latter has to do with theoretical truths, and, following Bertrand Russell (Problems of Philosophy. Indianapolis: Hackett, 1990), most contemporary philosophers limit their studies to the second kind of knowledge, knowledge of truths. If all I had wished to do were to use the analogy as an illustration, there would have been no difficulty. However, I owe a justification because I want this analogy to be argumentative. Whatever goes on in my mind as I read is not identifiable by any neurophysiological account,
62
but is recognisable by my behaviour: I read. No other alternative presents itself to me. Likewise, whatever goes on in my mind when I contemplate the thought of hospitality is recognisable by my behaviour. I am hospitable, and no other alternative is present. The concrete intentionality of my knowledge of reading, once I know how to read, is a disposition. It is no more under my control than the intentionality of my knowledge of hospitality, once I know hospitality. I become disposed toward it. So, there is a great deal in common between the two kinds of knowledge, but only provided that the knowledge of truths includes some form of personal experience. Knowledge, to count as such, must be experienced. If it isnt, then its possessor is a CD-ROM or an encyclopaedia. The mind contains a concatenation of trivia. The parroting of a dictate of behaviour cannot compel you to act in accordance to what the dictate says; on the other hand, an understanding of a dictate of behaviour grounded in a heartfelt and complete experience becomes, so to speak, second nature to the holder of that understanding. Not all individuals who claim to know that Calder Willingham wrote Rambling Rose know it in the same way. Someone who knows it from just reading about it knows it in a trivial sense. Someone who knows it from having read, discussed and written about it and its author knows it from having some experience of the novel and knows it better than the one who knows it in a trivial sense. No one, of course, knows it better than the author himself does, for he experienced the recounting of personal experiences. In a modern Socratic Dialogue, the participants become authors, and as such they cant help but continue to relive the experience, that is, they cant help but be hospitable. Experience must be part of knowledge. As we all remember from our youth, it was not enough to be told that fire burnt, we also wanted to know it, and, then, it seemed that the way to know it was to experience it. Our intuition was not misguided; something like what happened with the fire must happen with hospitality. However, it need not be that painful. How, then, can the experience of the burn be recreated without the pain? The answer to the question is the methodology of a modern Socratic Dialogue. But, how does the knowledge of the good necessarily imply the doing of it? Are we justified in upholding Socrates belief? The argument that Socrates uses to support his position is explicit in Platos dialogue, the Protagoras. Knowledge can and ought to have normative force. In the dialogue, he, a very young man, and Protagoras, a mature and wellestablished teacher of things like hospitality, both agree that Knowledge is a fine thing capable of ruling a person, and, if someone were to know what is good and bad, then he would not be forced by anything to act otherwise than knowledge dictates, and intelligence would be sufficient to save a person. (352c) The popular view, which holds that emotions (love, hatred, jealousy, pleasure, and pain) dictate our behaviour, stands in opposition to the learned view of the two philosophers. Socrates supports his view by showing that the popular view is misguided. He argues that if an agent acts from emotion, he or she acts out of ignorance because the emotions shield the agents rationality. Without the transparent use of reason the agent cannot calculate the consequences of his or her actions; he or she is unable to see beyond the immediacy of the moment. I want to raise two difficulties. First, although no one can dispute that a fit of passion blurs rational lines, it is not so evident that a pure intellect, i.e., one devoid of emotional content, is ever at work when one considers a particular course of action. Even scientists and
63
mathematicians in the context of their research are, wittingly or unwittingly, influenced by some emotions. Today, thanks to the work of nineteenth and twentieth century psychologists and philosophers, we have learned to accept and use the contradictory forces that are at play in shaping our social identities. We are reconciled with the thought that reason alone cannot account for everything. But even supposing that Socrates is right and that reason can do it all, it still remains that many future factors are simply not measurable in the sense suggested by him. There are just too many possibilities for the mind to entertain. An essentially rational agent is not all-knowing. Second, Socrates position suggests that the knowledge of the good necessitates the doing of the good. The argument assumes that the knowledge of the good includes knowledge of the self such that no emotions will ever overcome its rational part. But, what kind of self-knowledge does the good confer? It cannot be the kind of knowledge that would guarantee in some reliable manner that I could never be offended or angered by someones remarks or behaviour. This self-knowledge comes from honest self-examination of my interactions with others, and Socrates dialectic, unlike the modern Socratic dialogue, did not address this aspect of interpersonal dynamics. In fact, Socrates often seemed to delight in his interlocutors discomfort. We need an argument stronger than the one given by Socrates to show that the knowledge of the good necessitates the doing of it. We need one that shows how moral weakness (akrasia) can be overcome, how I can remain hospitable in the face of rudeness. To be the subject of moral weakness is to do wrong in defiance of ones better judgement. Thus, my inability to resist a tempting chocolate mousse in spite of my knowledge of the damage it will cause, is a good example of akrasia. An example that will hit close to home is rudeness in the face of unrequited hospitality or rudeness: how can I be caring and kind (not just polite) to a rogue? The general spirit is simple: the understanding of hospitality, because it is accompanied by a heartfelt experience, contains the desire to be hospitable the same way the understanding of friendship, when it is supported by an actual experience, contains the desire to be friends. Some examples from history and literature may help bring my point across. The paradoxical love thy enemies, enjoined to a hostile crowd on a certain mount, describes the most extreme case of hospitality. How can I love my enemy? Well, if you are a Pharisee, a Zealot or a Sadduccee and you understand the distinction between an earthly kingdom and a heavenly one then you accept it with everything that understanding implies. One implication is that you cant help but love everyone. I dont mean to sound preachy here; Im bringing the example only because, historically, we are told that it happened. Some people understood it, accepted it and went on to love everyone. Hospitality, as I earlier noted, is about the treatment of strangers or foreigners (including foreign enemies, like the Romans in my example); the new metaphysical distinction between two cities attempts to eliminate all boundaries on earth. Anyone who understands and accepts this inevitably loves everyone. This historical example dramatises how our understanding can govern our behaviour. I found the example from literature in the novel Rambling Rose written by Calder Willingham (New York: Delacorte, 1972). The story takes place in the American south, and is about a beautiful young woman, Rose, whom a well-to-do family hires as a household helper. Rose is honest, kind and loving, in fact a bit too loving, for she possesses an insatiable sex drive. Her loving kindness and her sex-appeal create a certain tension in a
64
household that is otherwise described as harmonious and intelligent. Both the father and the eldest son, still a teenager, have difficulties hiding their affection and attraction towards her, although neither recognises it in the other. When Rose is diagnosed as having an ovarian cyst, a doctor, the father and the mother sit down to discuss the options. After the father, in a seemingly reluctant manner, agrees with the doctor that both ovaries should be removed although just one is affected, he splutters out with characteristic flippancy and male complicity: The girl is oversexed and I say - spay her! (p. 197) The text provides an enthymematic sigh of relief from both men, the result of their dog-in-a-manger realisation that if they cant have the girl - they are both married - no one will. At this point, the mother, red with fury yet maintaining a critical calm typical of well-educated southerners, stands up and startles the two men out of their paternalistic slumber: Overmydeadbody! she says and then goes on to explain to the men that such an operation essentially would deprive Rose of her womanhood. Her message is so clear, her tone so sincere that the father eventually understands and concedes that he was wrong: You are right about that, for her it wouldwell, I didnt think about it. The doctor said it and it sounded reasonable, but I didnt think it through. And you are right, you are dead right, completely and totally right, it would be an awful and horrible thing to do. I am sorry. I am sorry, honey, forgive me, I didnt mean it. The honesty of the fathers concession signals a drastic change in his attitude toward women, an attitude that is the result of reflection and understanding, rather than rote reaction. From that moment on, it was obvious that, no matter what company the father would keep, he would remain sensitised to some issues concerning women. The newly found sensitivity was to compel him to act in the way that he understood. There is a similar dynamics taking place during the dialogue. The modern Socratic dialogue A modern Socratic dialogue provides a pain free climate that will produce the desired heartfelt experiences. By pain free, I mean free of the kind of intense sensations caused by getting burnt. No such intensity reigns, but dialogues do require effort and honesty. Thus, although no one will get scorched, someone may occasionally sweat. The modern Socratic dialogue that I have in mind here is the kind developed and practised by Leonard Nelson, Jos Kessels and Dries Boele. 72 The dialogues owe their Socraticity to the emphasis they place on maieutic and elenchic processes. That is to say, they enable the retrieval of latent knowledge (this the maieutic part) through successive stages of consent and dissent (this is the elenchic part). Although Socrates (469-399), according to Plato (426-347), demanded of his interlocutors that they share experienced knowledge, if human beings didnt share common experiences, some sharing one, others sharing another, but one of us had some unique experience not shared by others, it wouldnt be easy for him to communicate what he experienced to the other. 73 the level of the
Leonard Nelson, The Socratic method, in Leonard Nelson (1949) Socratic Method and Critical Philosophy: Selected Essays. New York: Dover; Dries Boele, The training of a philosophical counselor, in Ran Lahav and Maria Tillmanns (eds) (1995) Essays on Philosophical Counselling. New York: University Press of America. Jos Kessels has published works in the Dutch language. 73 Platos Gorgias, 481c-d. (John M. Cooper (ed.) (1997) Plato: Complete Works. Indianapolis: Hackett.
72
65
experience was noetic (both felt and intellectual) rather than empirical, and this noetic experience was thought to have been acquired in previous lives. The modern dialogue strives for common sense and simplicity; as a result it deviates from its ancestral parent by eliminating the experience of previous lives, and by focusing on this-life, albeit past, empirical experiences. In fact, it owes some of that modernity to Immanuel Kant (1724-1804); the sought-after knowledge has its source in the manifold of representations or appearances, that is to say that it is of an empirical nature. According to Kant, the matrix of the understanding (the mental mechanics that allow us to have experiences) assigned to human beings is useless unless activated by sensory intuitions and assisted by the imagination. His highly celebrated claim is that Thoughts without contents are empty, intuitions without concepts are blind. 74 Kant, by being the first philosopher to give the faculty of the imagination some cognitive value, provides dialogue facilitators with an epistemological receptacle full of untapped full thoughts. The maieutic process consists in bringing these full thoughts to consciousness. It permits the reliving of experiences esteemed to have been hospitable. Although each facilitator brings into the dialogue his or her own rules, all dialogues share a common structure and goal. The graphic representation of an hourglass is often used to represent the structure of these dialogues: through various stages of consent and dissent, as many individual stories as there are participants are condensed and funneled down to a core statement, the comprehension of which is expanded so as to yield as close to a universal definition as it is possible to reach. A critical aspect, therefore, of the modern Socratic dialogue is the metamorphosis of multifarious experiences into universality without loss of individual experience. The dialogue moves from the particular to the general, and the general is always conditional on the particular. As such, the goal of the dialogues is for every participant to have an intuition-based experience of the universality of concepts. The experience, therefore, is much broader than the noetic experience favoured by Socrates, although it cannot entirely exclude it. More specifically, a dialogue on hospitality would consist of a maximum of twelve participants; it would take place in a quiet and comfortable room and ideally would last one day (eight hours). It would begin with each participant giving an instance of what he or she considers to have been a personal experience of the concept under discussion. Generalities and hypotheses are excluded because they cannot be experienced. This gathering of personal experiences gives rise to one of the most crucial and critical movement of the dialogue, namely the narrowing down from a list of as many instances as there are participants to a single instance to which each participant sincerely relates. The movement is crucial because the participants whose personal experience was not selected must still feel that they are very much part of the dialogue. There is no method or algorithm to follow; here, it is the facilitators patience and perseverance that keeps everyone inside the project. By remaining inside the project, I mean that at no time the dialogue should drift into generalities. The participant, called the exemplar, whose instance was selected, then anatomises the instance into minute sequences of events. The other participants are then encouraged by the facilitator to ask as many clarifying and interpretative questions to the exemplar as are needed for all of them to empathise with the exemplars experience. The empathy must be
74
Immanuel Kant (1965) Critique of Pure Reason (tr. Kemp Smith). New York: St. Martin's Press. A 51/B 75.
66
sincere and here again the facilitators role is key in probing each participant for his or her sincerity. Moreover, the probing may reveal unperceived or stored away information. This often arduous and gruelling process, which somehow mirrors the passage in Platos Allegory of the Cave, where the cave dweller rebels against the philosophers muscled assistance in the ascent out of the cave and in the light, eventually leads to the selection of one particular sequence of the anatomy of the experience, the core statement. The core statement is the light, it is that which best captures the spirit of the concept in question. The participants are then asked to figure out why the core statement instantiates the topic under discussion. The responses will make up a list of statements, Q1,,Qn, which are meaningful to every participants, and the final version of the statement will have the form: X is P, where P is the core statement, because Q1,...,Qn. It looks formal and theoretical, but its not because the content of any Qi corresponds to some part of an individual experience. That knowledge of hospitality is comparable to the knowledge that fire burns, and it has been acquired without the intensity of the burning sensation. Some human resources directors I have spoken to have balked at the suggestion of the dialogue fearing that the participants, because of their established relationship to each other in the work place, would not be co-operative during the dialogue. For example, a manager would not want to appear vulnerable in front of his or her subordinates; and peers, anticipating ridicule, may not get into the dialogue. This is a legitimate concern, but it can be overcome by conducting pre-dialogue interviews, and at first, avoiding to pair individuals likely to feel that way. It also became clear to me that the establishments that have these concerns are the ones most in need of the dialogue. It may even take a plurality of dialogues. One thing is sure: if such establishments continue to operate in this atmosphere of mistrust, there is no doubt in my mind that they gradually will erode their raison dtre, and in its stead build their slow demise. Mistrust breeds tension and tension is too arid a ground for hospitality. Even if such establishments try to compensate by conducting frequent searches, the energy and resources are misspent. The right combination is not out there waiting to be culled - as weve seen, no training programme undertakes the task - the right combination must be crafted, and the best tool to craft it is the Socratic dialogue. To be in the hospitality industry means to be hospitable. A hospitable establishment will have reduced employee turnover, lower advertising costs and a greater chance of surviving business cycles than the one that is just efficient. Hospitality is a skill that can be learned through recreated experiences, The modern Socratic dialogue provides the environment that encourages these experiences.
67
68
Pierre Grimes es el fundador mundial del mtodo Philosophical Midwifering.Sobre la base terica de esta teora creo el programa informtico To Artemis: The Challenge to Know Thyself. Director y fundador de la Academia Opening Mind y de la Noetic Society, Inc., institucin esta ltima dedicada al estudio y anlisis del pensamiento platnico y neoplatnico. Actualmente el Dr. Grimes es profesor de Filosofa en Golden West College en Huntington Beach, California. Pierre Grietes es autor de New Paradigm for Understanding Human Problems: The Pathologos and Its Validation.
PHILOSOPHICAL MIDWIFERY FROM PROBLEMS OF ADDICTION TO THE ANAGOGIC LEVEL

Pierre Grimes
Estados Unidos
The art of philosophical midwifery is a mode of philosophical practice developed by Pierre Grimes, and as a mode it is a special discipline, or way of practicing philosophy. Philosophical midwifery offers to understand and deal with a problem that Plato left unanswered. The problem is not knowing why we accepted a false belief about ourselves and the nature of reality. For to be fundamentally mistaken about what we should know is a kind of ignorance. In Platos allegory of the cave he presents the condition of the nature of man in respect to his struggles with ignorance and his urgently felt need to emerge into the light of reality. He pictures man chained from childhood, believing the images and echoes in the cave to represent reality. However, the mystery of why man accepts these false images of himself and reality as true is not deal with. Through philosophical midwifery 75 we learn that these false images of what is taken to be real are irreconcilable with the truth about the nature of man. These images are so powerful that they create a binding loyalty and shape ones view of the nature of what is true and real. As a consequence one sacrifices all else to protect and maintain these false images. Thus, the questions we shall ask are What makes false beliefs about oneself believable? How can we have been deluded into accepting a false image of virtue and excellence? However, before we explore this theory it is necessary to discuss the circumstances of its birth and development.
Grimes, Pierre and Regina L. Uliana. Philosophical Midwifery: a New paraddigm for Understanding Human Problems..Costa Mesa, California, Hyparxis Press, 1998
75
69
Philosophical midwifery was first introduced as a dialectical mode of psychotherapy by Pierre Grimes 76 . The early articles were in the style of Platonic dialogues with Socrates unveiling the root cause of the inner conflict of those who aborted their victories rather than work through the tensions linked to those victories. These articles were designed as a dialogical model and they outlined the stages of thought in patterns of addiction. In referring to philosophical midwifery as an art we draw attention to the way of practicing a knowledge. For any activity to be called an art there must be a knowledge that brings a needed excellence to the subject. This idea of an art has its origin in Platos Republic 77 . It is an art when a practitioner possesses a knowledge and exercises it so that a willing subject benefits by being brought into a more ideal state than when they entered treatment. The development of this philosophical movement went hand in hand with the formation in California of the Noetic Society, Inc. It was in 1968 that Pierre Grimes and a group of friends and students from Golden West College 78 and Long Beach State University began to meet regularly to discuss Platonic dialogues and the dialectic, and they formed the Noetic Society. This began a philosophical study group with reading that later included going through the cycle of Platonic dialogues, and the Parmenides, the Republic, the Phaedrus as well as the great works of Proclus' Commentary on Plato's Parmenides, his Commentary of Plato's Timaeus, his Elements of Theology, The Letters of Pseudo Dionysius, Diamond Sutra, and other Eastern philosophical works. As the members of the society became dedicated to the mastery of the material they naturally experienced difficulties and when some became formidable blocks to their success they sought help from Pierre Grimes. To meet this growing need the Noetic Society Incorporated as a non profit educational corporation in 1978 and began its philosophical midwifery program under the direction of the author. This program has continued to this date. Some of the Noetic Society members wanted to explore the spiritual side of Platonism and engage in the contemplative arts, but since they were aware that the living Platonic tradition ended with its suppression during the Christian era, they turned to Zen Buddhist meditation, yoga and participated in their meditation retreats as well as those conducted by the Noetic Society. As it turned out these members found that their blocks, or pathologos, manifested themselves even in their meditation. Hence, this was another area in which philosophical midwifery was applied successfully. The Theory: We find everywhere that man is blocked in this quest to achieve those goals that he believes to be most significant, and instead he settles for secondary and practical goals. The study of philosophical midwifery has found that in ones youth that one concluded falsely
Grimes, Pierre. Alcibiades: A Dialogue Exploring the Dialectic as a Mode of Psychotherapy for Alcoholism, Quarterly Journal of Studies on Alcohol 22 (1961) : 277-297.Yale U Grimes, Pierre. Vinodorus: A Dialogue Exploring a Frame of Reference for Dialectic as a Mode of Psychotherapy in the Treatment of Alcoholism, Quarterly Journal of Studies on Alcohol 27 (1966): 693-716 77 Plato, The Great Dialogues of Plato. Trans. W.H.D. Rouse. New York New American Library, 1956. 78 Where the author was Professor of Philosophy from 1964-2004
76
70
about oneself and accepted an image of oneself that was irreconcilable with the free expression of ones primary interests. By way of example let us take an exploration that provided insights into philosophical midwifery: 79 Consider a parent of a child standing in the doorway telling her child in a pleasant sort of way that it was good for him to go out and play but remember dont come home without your shield, come home either with your shield or on it. The child was in an open and free state and excited to play with his friends. The parent was unusually sincere, seemed most direct, seemed caring and sensitive, and the child was for a brief moment the center of parental concern. Now going out and playing took on the image of a warrior confronting a do or die game, of fulfilling a parental desire, and in accepting all this he took on an image that play and all else was to be guided by a Spartan warriors ethic. The child could not have realized that the danger the parent saw was not in play, but in his free, open, and sensitive state of mind that suggested a freedom to explore indifferent from all that the parent feared. The usual state of mind of his parents was for work and household affairs with little attention directed toward their son. Thus, it was through the shield scenes that the conditions for a belief was transmitted. Since the child cannot question such statements and believes the authorities were revealing what they had discovered about life and were sharing it with him he innocently accepts as true what seems so true. He gains a self-image and everything is evaluated through that image. These false beliefs are powerful and extend throughout the whole mind system and they function as axioms within the mind set of the individual, and all else is reconciled and made to be consistent with them. This kind of powerful false belief is what undermines the higher goals and desires of the believer, it adversely shapes the personality, making the very gestures of the personality a shadow of the real self. It differs from other beliefs both in its scope, pervasiveness, and precision of functioning, we call it the pathologos, that is a sick belief. Thus, the discovery of the pathologos as a new member of the class of belief is the result of our explorations into the dynamic aspect of cognitive functioning. 80 What made these beliefs believable was that at these times the authorities appeared most sincere, caring, knowing, and powerful so that to deny or reject as false the most positive appearance of these parental figures would be tantamount to rejecting them and all they represented. As the authorities appeared their best so the youth imitated that mode of being for themselves and forgoes exploring the free open state they once enjoyed. The authority gains a victory and excercises a subtle mode of control over the youth, the control is perfect in giving the youth the appearance of freedom while their volition has been captured. Unknowingly they subject themselves to exist and be confined within the
This was one of the earliest philosophical midwife explorations, 1960, that exhibited most of the features of philosophical midiwfery. 80 Grimes, Pierre, and Uliana L. Uliana. Philosophical Midwifery: The Grimes Dialectic and its Validation as a mode of Rational Psychology. 94th Annual Convention of the American Psychological Association, Washington, D.C., 1986
79
71
boundary of the transmitted belief. The belief the youth accepted about themselves as inevitable and true becomes the model that fetters their soul to the folly of false belief. Thus, most curiously, the appearance of virtue is the cause of vice. Thus, the process of making what is manifestly false and base to appear true and beyond question is the art of sophistry, and it is the art of our Socratic philosophical practice to challenge and remove its hold on the unsuspecting soul. The effort to realize what is most personally significant and meaningful invariably surfaces these unsuspected beliefs because these utterly false beliefs about the self are fundamentally irreconcilable with the attainment of those goals. For, we act out what we believe, knowingly or not, and depreciate even the profound when it is inconsistent with these core beliefs of the self. These beliefs are different from all the other kinds because these we have been convinced they are true, yet have not articulated them. To be convinced that the false is true, to defend them before oneself and others, and to remain loyal to them to our very death is the result of having, unknowingly, applied the art of sophistry against ourselves. To free ourselves of such folly is the ancient art of Socratic midwifery. As the philosophical midwifery program continued and many benefited from it, a fundamental weakness in the program became obvious. The entry into a philosophical midwifery exploration begins when the subject acknowledges they have a problem and gives an example of it from their immediate experience. However, the goal they may be seeking to realize may be only of personal or practical significance and might not advance the subject philosophically. To meet this condition the goal to explore in philosophical midwifery was redefined as not only personally significant to the subject but meaningful. Thus, a new class of problems became our study. However, even with this addition conflict appeared over whether or not this goal was as important as the philosophical and spiritual goals such as to know thyself. Those who were struggling with this problem discussed their dreams and sought recourse there for answers difficult to gain elsewhere. As we explored dreams under this condition we found something we had undervalued before. We had not realized there was great depth to the positive features of dreams. As a result we began exploring the anagogic level of human existence. The anagogic state can be said to occur in dreams when a previously unrecognized spiritual meaning is disclosed by the methods of philosophical midwifery. 81 This surfaces a profound dimension of existence unsuspected by the dreamer. It is the reflections upon the dream material that brings to light what was previously ignored or depreciated. Concurrently with this surfacing a deeper level of personally significant insights into the dreamer's life is also achieved. For to come to see what previously was depreciated kept the dreamer from discovering the same block is at the root of their problem. It comes as a shock for the dreamer to be brought to acknowledge that their dream experience contained scenes that can be justly compared and contrasted with those mystical states of mind that that Plato, Plotinus, and others have described. Those who previously had experienced these states of mind in various spiritual disciplines come to realize the method of reflection they engaged in produces a union of the rational power and spiritual, a harmony between the personally significant and that which transcends the personal. They saw most
81
Current Research Study of the Noetic Society, to be avialable as a DVD publication in 2006
72
directly how the role of mind can be brought to discover the depth of the mind through philosophical midwifery. The most brilliant light of being is experienced in some anagogic dreams and it enriches the dreamers understanding of metaphysics because by reflecting upon it one can make distinctions within it: Being, Same, Other or Different, Motion and Rest, which are the Platonic forms. For they recognize while the nature of reality (that which is, or Being) remains what it is throughout the experience (that which is the Same), yet it is Different since it can be participated more deeply; while experiencing its vitality it is easily seen as a vital dynamic (that which is in Motion) and since one settles within it since it one knows Rest. Implication: For dreams to function in the way we have described it is necessary to credit them with a profound understanding of our problems. The scope of dreams include an intimate knowledge of our present and past and has the precision to present the struggles, conflicts, and the causes of our pathologos. This craftsman creates a drama out of this material that captures the nature of our problems and presents, through similes, metaphors and analogies, a unique drama for us to contemplate. In contemplating it through philosophical midwifery we learn the language of our dreams. Further, there must be some kind of map of consciousness known to the craftsman such that for each of us there can be crafted a dream totally appropriate to our circumstances that matches our unique own spiritual and philosophical development. There is a wisdom unparalleled and therefore this master deserves the title of the Dream Master 82 . With the anagogic dream and its realization we see a philosophical unfoldment that includes an intelligible grasp of the spiritual life of man coupled with a perfectly rational understanding of how their pathologos had undervalued the most valuable, the philosophical and spiritual side of man. Thus the anagogic dream study brings evidence that a state of mind can be developed that unites into one the philosophical and spiritual nature of man. The method of philosophical midwifery guides one along a well established road of inquiry without any need to interpret the contents of the dream or the nature of the problem being discussed. This non-interpretive method proceeds by asking a series of questions designed to uncover the obstacles that block the realization of goals 83 . These questions unfold patterns of thought that begin with the statement of the problem, finding parallels in the present, tracing these patterns to past events, and then focusing on early learning scenes that can be understood as the conditions for the transmission of family-clan belief, thereby completing the acculturalization process. The process culminates in the naming how each of the participants in these transmissions scenes function. This naming is called the justification of names because in being able to give a proper name that describes the roles and functions of the participants it frees oneself from the false images that dominated one's life. The process of midwifery then ends and there is nothing left for the midwife to do except wait to see if the individual can proceed through what formerly blocked them and if not to see what else must be examined before the force of the pathologos can be dissipated. Enlisting this rational procedure they in turn learn the value of this kind of understanding, an understanding
82 83
Grimes, Pierre. The Return of the Gods, unpublished, 2005 Grimes, Pierre. To Artemis: The Challenge to Know Thyself. available at website: openingmind.com
73
that invites the participant to seek meaning behind the patterns and cycles of their life. seeks meaning in learning to name For the pathologos has many sides, much like a finely cut glass has its facets, and until each side is seen for what it is and the role it plays in the whole one is still caught in some part of the problem. This verification in one's experience is the final test and this tests the individuals courage and understanding of their problem.
The Platonic tradition and midwifery Philosophical midwifery functions within the structure of Socratic midwifery and, so, includes within itself the elements of his midwifery. The principle elements are found in Platos Theatetus, Symposium, and Proclus remarks on Platos Parmenides. From the Theatetus we see that the midwife assists men who are blocked, or in labour, in bringing to birth those ideas that they are pregnant with 84 ; can judge if the birth is a true and noble birth 85 86 ; can bring about the abortion of those ideas that are not true and noble births, but rather mere "wind eggs" 87 ; are barren and past giving birth themselves 88 ; know and pursue which questions are truly philosophical and which not 89 ; and can function as a matchmaker in bringing together those whose needs and teaching best contributes to a proper learning 90 . From the Symposium we note the begetting culminates in the union of the philosopher and true sophist, as Socrates and Diotima, and it gives birth to that which can rival the inspired works of Homer and Hesiod 91 and, then, after gaining the vision of Beauty itself begets and nurtures a true excellence, arete, gaining immortality 92 . The seventh and eighth elements are the high points of midwifery since the birth that rivals the works of Homer and Hesiod is the Socratic theory of midwifery. The seventh element indicates that the goal is the participation in that vision of Beauty itself, often called the Idea of the Good. Proclus often cites Parmenides dialogue with Socrates as midwifery since it perfects Socrates understanding of participation 93. Proclus makes clear that the proper objects of midwifery are the misunderstandings of Platonic metaphysics. Clearly, philosophical midwifery takes on another task as it explores the reasons for the difficulties in understanding metaphysics. Implications: With the findings of philosophical midwifery comes the recognition of the failure of the anti-metaphysical, empirical and contemporary positivistic thought to either address or answer mans fundamental problems. Since the social sciences have adopted the world view
Plato.Theaetetus, Sophist.Trans. H.N.Fowler.Cambridge: Harvard UP. 1977, p. 35 (150c) Ibid.p.35 (150C) 86 Ibid. p.35 (150C) 87 Ibid. p.39 (151C-D) 88 Ibid. p.33 (149D) 89 Ibid. p.125-7 (175C_D) 90 Ibib. p.37 (150E) 91 Plato. Lysis, Symposium, Gorgias. Trans. W.R.M.Lamb.Harvard UP.1925. p.201 (209D) 92 Ibid. p.209 (212A-B) 93 Proclus. Commentary on Platos Parmenides.Trans.Glen R. Morrow andJohn M/ Dillon.Princeton,NJ, Princeton UP. 1987. pages 143, 192, 211, 218-219, and 226
85 84
74
of positivism, psychotherapys scope has restricted itself to the study of psychogenic disorders and ignored the problem of the effect of false beliefs about oneself on behavior. This gap is being filled by philosophical midwifery, a philosophical discipline. For it is a time honored and most fundamental goal of philosophy to unmask sophistry whether it expresses itself within the individual, or society, since the distinguishing mark of the pretense to sophia, wisdom, is sophistry.
75
76
Lydia Amir es profesora en la Universidad de Tel-Aviv. Profesora Invitada en la Universidad de Maryland, en la Universidad de Helsinki, en la Universidad de Edimburgo. Ha colaborado en diversos medios internacionales de difusin sobre Orientacin Filosfica: International Journal of Applied Philosophy, en Practical Philosophy, Reason in Practice, etc. Ha participado en todas las ediciones del Congreso Internacional de Filosofa Prctica. Ha publicado decenas de artculos sobre la disciplina en todo el mundo y sus ltimos libros tratan sobre la vinculacin del humor y la Orientacin Filosfica.
PLATOS THEORY OF LOVE: RATIONALITY AS PASSION1

Lydia B. Amir Israel Iprofess to understand nothing but matters of love. Socrates in Platos Symposium.
Introduction
One of the most influential traditions of love in the Western world is Platonism. Originating with Platos writings on love (mainly the Symposium whose explicit subject is the nature of love and Phaedrus, but also the Republic and the Laws), the tradition flourished through Aristotle, Plotinus and the revival of neo-Platonism in the Renaissance. But Platos influence expanded beyond the tradition he started: the Courtly Love of the Middle-Ages, the Romanticism of the 19th century, important characteristics of religious love and even many Freudian ideas are rooted in his theory of love. (de Rougemont, 1983) Today, interest in Platos view of love is being renewed (Nussbaum, 2001, chapt. 6; Levy 1979; Vlastos, 1973; Moravicsik, 1972). In the popular mind Platonism is associated with the concept of Platonic love, which is understood today as a non-sexual relationship between heterosexual friends. As the concept of Platonic love is far from doing justice to Platos complex theory of love and sex, French scholars found it helpful to distinguish between amour platonique (the concept of non-sexual love) and amour platonicien (love according to Plato). (Gould, 1963, p.1)
77
Two rectifications of the popular concept of Platonic love seem necessary in order to appreciate the relevance of Platos theory of love to contemporary problems. The first is related to the non-sexual aspect of the loving relationship, for Platos theory of love includes sex. The second is related to the heterosexual aspect of the loving relationship. Indeed, Plato considers love between people solely as a homosexual phenomenon, whereas his discussion of sex includes both heterosexual and homosexual relationships. The sociological setting of Platonism explains it: in 5th century Athens, apart from some outstanding exceptions, like Pericles legendary love for Aspasia, men were married for reproductive ends, yet reserved the term love and the passionate activity of sexual love for homosexual relationships. (Gonzalez-Reigosa, 1989; OConnor 1991; Tannahil, 1989). Nevertheless, in my opinion, nothing in Platos philosophy stands in the way of adapting it to modern times, when due to their education and to political changes, women earned the right to love and to be loved as equals to men. When one dispels these misunderstandings related to the popular notion of Platonic love, one finds a great richness and depth in Platos theory of love. In explaining why love is so important to us and yet why it fails us so often, Platos view of love seems applicable to our time. It is common knowledge that a very high rate of divorce threatens our marriages. We expect a lot from the sexual passion we call love, but usually end up disappointed when the romance goes away. Yet we keep getting married, thinking that we are going to be the ones that will beat the system. If we fail, we change our partner and try again. We end up our love life as we began it, confused, afraid and as disappointed as we were hopeful. The malaise that characterizes our love lives finds naturally its way to the philosophical consulting room. In this paper I shall attempt to show how Platos view of love can be helpful both in dispelling our confusion about love and in proposing some solutions to our suffering. A comprehensive account of Platos complex theory of love, an exhaustive presentation of the controversies involved in interpreting it or a thorough discussion of the problems it creates, all are beyond the scope of this paper. What one may hope to do is to introduce the reader to some basic characteristics of Platos view of love, and then to share some thoughts about its applicability to our contemporary view of the blessings and predicaments involved in what we call love. I shall therefore begin with Platos definitions of love (sections 1 and 2), followed by a description of the path to successful love (section 3). Some difficulties in Platos theory of love will be then explained, as well as their import on the applicability of Plato s view to philosophical counseling (section 4). I shall conclude with some positive applications of Platos conception of love to contemporary problems (section 5).
78
1. Love as desire for the perpetual possession of the good The Symposium is a Platonic dialogue, which describes a symposium on the nature of love or eros. From the five speeches related there, the one delivered by the great playwright Aristophanes was perhaps the most popular and influential over the years, and the one most in accordance with peoples romantic desires. Yet, it is to Socrates, or more precisely to a priestess named Diotima, whom Socrates allegedly met in the past and who told him the secrets of love, that Plato gives the honor of explaining his own theory of love. Aristophanes had explained through a comical and colorful myth that love is our search for our alter ago, that part of us that will make us whole again. Love is a remedy for an ancient wound inflicted on us by the gods, which divided us in two as a punishment for our arrogance. Since those primordial times, each of us is only half of himself or herself, searching relentlessly for completion. When Socrates turn to speak comes, he refers to Aristophanes theory, but adds something that changes everything: we dont yearn for the half or the whole unless it is good. By this he means that the motive force in love is a yearning for goodness, not just completion. From this he concludes that love is always directed toward what is good, indeed that goodness itself is the only object of love. When we love something, we are really seeking to possess the goodness, which is in it. Not temporarily of course, but permanently. And from there Plato gives his first definition of love: Love is desire for the perpetual possession of the good. (Plato, 1951, p. 86) Everything in this definition is innovative and interesting. First, love is desire already articulates a fundamental presupposition, to wit, that human beings are basically acquisitive. Our life is a continuous search for things that will satisfy and fulfill our needs, that will provide happiness. Second, desiring always implies a desire to have what is good. We desire something because we at least think that it will do us some good. Plato always explains whatever we do, desire or strive for, as a direct or circuitous means of acquiring goodness. Since Plato believes that everything, not just human beings, strives for the attainment of some good, the entire universe seems to be continuously in love. Indeed, it is love that makes the world go round, without it nothing could exist. But although all things love and all men are in some sense lovers, few recognize the object of their love, that which motivates their striving, that which underlies their every desire, that which will ensure perpetual possession. This object Plato calls the Good or absolute beauty. Let us say a word about this identification of goodness and beauty. Was not Socrates good but ugly? Cant a woman be beautiful and mean? Not really, at least not according to Plato. To the Greeks, beauty was a function of harmony; it arose from a harmonious relationship between parts that could not cohere unless they were good for one another. From this Plato concludes that what is truly beautiful must be good and what is truly good must be beautiful.
79
In order to understand what Plato means by the Good or absolute beauty, some understanding of his theory of forms is required. Ultimate reality according to Plato is not the world that we perceive with our senses, but some eternal entities, which he calls, forms (ideas). As all things that exist are instances of these essences, knowledge about the world is always knowledge about forms. The universe being not random but purposive, the highest knowledge shows us how everything strives to attain that which is good for itself and for the fulfillment of its being. Since all things participate in a single world-order, there must be a single good for which they yearn. This is the Good or the Beautiful, absolute goodness or absolute beauty, the highest of the forms, the ultimate category in terms of which all other realities are to be explained. It is present to all existence in the sense that everything aims for it. But its being is not limited to anything in nature or to nature itself, and the height of love consists in knowing it in its metaphysical purity. Lovers are often carried away by a sense of beauty in the beloved. The greatest love, according to Plato, would disclose the secret beauty in everything, that hidden harmony which directs all beings toward the best of all possible ends. We all wish to elope with absolute beauty, or so Plato thinks. For nothing else would assure the perpetual possession of the good, because all instances of goodness or beauty are only partial to the highest form, only flickering hints of true and therefore eternal beauty or goodness. As the supreme object of desire, the Good or the beautiful must be present in all phases of human life. It is what everyone seeks, that for the sake of which everything is sought. But few people recognize it, for in the confusion of their lives human beings know that they have desires, but they do not know what will satisfy. When hungry, they eat; thinking that food is the object of their desire. But once they have eaten, they desire other things, and so on, till death puts (hopefully) an end to it. They may never realize that all their striving is motivated by a search for beauty and goodness. To that extent, they live in ignorance and are incapable of loving properly. 2. Love as desire for immortality So important is the notion of perpetual possession of the Good, that in the Symposium Socrates modifies his earlier definition: to love beauty is to wish to bring forth in beauty. To possess it perpetually would be to re-create it endlessly. Consequently, love must by its very nature be the love of immortality as well as of the Beautiful. That explains why love is associated with the reproduction of the species. Love issues into a desire to procreate because procreation is our nearest approach to perpetuity. We cherish our children because through them we may partake of the future. Also the sacrifices of heroes stem from a love of fame, which is none other than the love of immortality. Yet the philosophers love brings him as close to immortality as possible. When we contemplate absolute beauty with an unfettered soul, we are in contact with the eternal in a way that secures perpetuity. We may never bring forth children nor create works of art or even enact a deed of great importance. Nevertheless, the philosophers achievement will be supreme: he will have the privilege of being beloved of God, and becoming, if ever a man can, immortal himself. (Plato, 1951, p. 95) He is described in the Republic as follows:
80
He contemplates a world of unchanging and harmonious order, where reason governs and nothing can do or suffer wrong; and like one who imitates an admired companion, he cannot fail to fashion himself in its likeness. So the philosopher, in constant companionship with the divine order of the world, will reproduce that order in his soul and, so far as man can, become godlike; though here, as elsewhere, there will be scope for detraction. (Plato, 1941, p. 208) Also in Phaedrus, the search for absolute good or beauty is considered in terms of problems that the soul faces in becoming immortal. According to Platos dualistic view of human nature, the soul is immaterial and indestructible, therefore in itself immortal. But once it descends to the world of nature, it is enclosed with the material casing of a material body. In its original state the soul lived among the gods, enjoying the true being of the eternal forms. As they become human beings, most souls forget their divine origin. Immersion in matter blunts the awareness of their spiritual source. Nevertheless, that past remains as a state of wholeness to which all men secretly aspire. Though it may act with confusion, the soul wishes to reunite itself with the realm of essences, particularly that absolute good or beauty which shimmers through the world of sense but can be properly enjoyed only in its own domain. In Platos view the nature of the human being is double, an unstable composition of body and soul, each governed by contrary impulses. Each part struggles to move the human being in its own direction, both impelled by the dictates of love, but love for different kinds of objects. The body allows carnal temptations to drag it down to the mire of sensuality. The soul wants to move upward toward its home among the eternal forms. The latter cares only about the achievement of excellence, through a pure, noble, spiritual relationship that enables both lover and beloved to improve in the search for virtue. Yet human nature finds it easier to follow the lure of the flesh. In the Symposium love generally appears calm and serene, like Socrates character and like the orderly advance toward absolute beauty. In the Phaedrus it is turbulent and overwhelming enough to deserve to be called the divine madness. Madness can be pathological, resulting from human infirmity. Or it can be, as all creative inspiration is, a divine release of the soul from the yoke of custom and convention. True love is madness of the latter sort and it is highly desirable. When the enlightened spirit finally wrenches itself from the debasing but pervasive influence of the body, it seems to lose all sense of equilibrium. Actually, it is only regaining freedom and the true sanity of man. The sight of beauty, which the soul encountered in its previous state but quickly forgot, stirs the spirit anew whenever it appears before the lover. Plato very vividly describes the excitement of the lover who sees in another person an expression of divine beauty: At first a shudder runs through him, and again the old awe steals over him; then looking upon the face of his beloved as of a god he reverences him, and if he were not afraid
81
of being thought a downright madman, he would sacrifice to his beloved as to the image of a god; then while he gazes on him there is a sort of reaction, and the shudder passes into an unusual heat and perspiration. (Plato, 1937, p. 225) We may interpret the reaction as a sexual response, yet this is not what Plato has in mind. He explains through the language of emotion how the soul grows wings. For Platonism, such adoration is the beginning of love. When ascending the ladder of love, the true lover possesses the good by enabling the Good to take possession of him. When this happens, the lover attains knowledge of reality. The path leading to this state is a life-long adventure, yet structured through determined stages. The steps in the ladder of love are described in the next section. 3. The path to successful love At the beginning of his search, the lover will naturally contemplate physical beauty. He will eventually fall in love with one particular person, whom he founds particularly attractive. Love being ephemeral at this stage, the lover will move from one beautiful person to another. Realizing that physical beauty is not limited to any one beloved, he will become a lover of all physical beauty. Therefore he will relax the intensity of his passion for one particular person, because he will realize that such a passion is beneath him and of small account. (Plato, 1951, p. 92) This is a beneficial consequence, in Platos opinion, because it finally liberates us from the tyranny of the senses. The next stage is the realization that beauty of the soul is more valuable than beauty of the body. In the company of good and beautiful souls, which might be trapped in ugly bodies, he will move to the next stage. There he will appreciate social and moral beauty and contemplate the beauty of institutions and noble activities. The fourth stage is the study of science and the acquisition of knowledge. There he will be free at last from any attachment to an individual instance of beauty whether of body, soul, or society. He will give birth to many beautiful and magnificent sentiments and ideas, until at last, strengthened and increased in stature by his experience, he catches sight of one unique science whose object is the beauty of which I am about to speak. (p. 93) This beauty is absolute beauty. It culminates the mysteries of love as it also reveals the nature of the universe: This beauty is first of all eternal; it neither comes into being nor passes away, neither waxes nor wanes; next, it is not beautiful in part and ugly in part, nor beautiful at one time and ugly at another, not beautiful in this relation and ugly in that, nor beautiful here and ugly there, as varying according to its beholders; nor again will this beauty appear to him like the beauty of a thought or a science, or like beauty which has its seat in something other than itself, be it a living thing or the earth or the sky or anything else whatever; he will see it as absolute, existing alone with itself, unique, eternal, and other beautiful things as partaking of
82
it, yet in such a manner that while they come into being and pass away, it neither undergoes any increase or diminution nor suffers any change. (pp. 93-4) The supreme knowledge whose sole object is that absolute beauty portrayed above, is the final step in this platonic ladder. (pp. 93-4) Plato refused to write about that stage, though he is said to have delivered a lecture on the Good, which left his audience breathless. Success in love is not promised to everyone: it depends ultimately on mysterious forces that defy human comprehension. The five stages outlined above indicate the direction for the ideal lover, as described in the Symposium. In the Republic, however, dozens of pages are dedicated to the education of the philosopher, which include moral training, scientific education and spiritual discipline. One difference, however, between the view of the ideal lover presented in the Symposium and the Republic and the one presented in Phaedrus is worth mentioning here: in the former, there is a new decision that it is not necessary, or perhaps even possible, for the philosopher to fall out of love and cease to need his special friend. If they are truly lovers of wisdom, the only intercourse that will appeal to them is rational exploration together. If, however, they are men of the second order, their constant proximity may be too much for them and they will find a sexual expression for their love. Being essentially good men, they will indulge in sexual pleasures only very rarely, understanding the regrettable effects that these have on the freedom of the mind in the search of the forms. Plato invested great efforts in trying to develop a method that would help us clarifying our desire, and direct it overtly and authentically towards its real objective. For till we realize that all our striving is motivated by a search for beauty and goodness, we live in ignorance and are incapable of loving properly. 4. Difficulties in Platos theory of love There are many difficulties in Platos theory of love: there is an ambivalent attitude towards sex that seems to be inherent in Platos thought; there are some contradictions in his attitude towards homosexuality, and of course, his attitude towards women is utterly problematic. Interesting as these issues might be, I shall not address them here. Rather, I shall concentrate on the relationship between rationality and emotion in Platos theory of love. Two possible interpretations of this issue seem to me worth mentioning: one is that Platos highest love is predominantly intellectual, possibly fervent but always a form of rational activity. His ideal lover leaves emotionality behind, his love being not an attempt to express or purify sensuous feelings but rather to suppress them by sheer rationality. Even when true love is described as a divine madness, emotions merely attend the condition, bespeaking the eagerness of the soul to enter into relationship with absolute beauty. The relationship itself is intellectual, the attainment of wisdom, of knowledge about the highest form. (Singer, 1984, vol. 1, pp.72-3)
83
The other interpretation is that there is in Plato a new view of the nature of rationality. As men become more splendid examples of what men should be, they may indeed loose their need for irrational attachment, like consolation, stimulation and help, but not because they feel the absence of desire; it is because they have come to desire that alone which is truly rewarding. Men think that to be rational is to be able coolly to discount all passions, but rationality really consists in a passion so powerful and happy that what most men conceive passions for is finally seen to be really irrational, that is, not rewarding at all. (Gould, 1963, pp. 164-5) I think that the latter view represents more faithfully Platos intention. Platos theory of love seems, therefore, successful in creating a very special synthesis of rationality and emotion. Yet, before considering its applicability to counsellees problems, there is one obstacle to overcome: is this synthesis of rationality and emotion possible only for the (Platonic) philosopher? For, underlying all difficulties in Platonic love, there resides a fundamental paradox. As Irving Singer formulates it: Everything in nature is motivated by eros; but nothing can really gratify its love within the limits of nature itself. That is why the true Platonic lover must be a philosopher. In being the desire for the perpetual possession of the good, love strives for union with a metaphysical principle that does not exist (in nature or anywhere else) and shows itself only to philosophic intuition. In Platonism true love and true rationality coincide. As the basis of both knowledge and valuation, the Good is the only object worthy of being loved or capable of giving knowledge about reality. Consequently, no search for natural goods could possibly satisfy the definition of love. That requires a highly intellectual, purely rational, nonsensuous striving for transcendental insight, a love of wisdom which may have little or no relation to a love of life. Starting with a vision of everything being in love, Plato ends up with the incredible suggestion that only the (Platonic) philosopher really is. (Singer, 1984, vol. 1, pp. 83-4) This paradox raises more clearly than anything else does the question of the relevance of Platos ideas on love for everyone, including counselees who might not be platonic philosophers. In the next section, the issue of the practicability of Platos theory will be addressed. 5. Applying Platos theory of love to contemporary problems I shall begin by stating the obvious: though I love challenges, I dislike impossibilities; in other words, I would not have chosen this subject unless I had thought that one can learn a great deal from Platos theory of love. Yet, I admit that the philosophical consultant for common problems of love might more easily apply any other philosophers view on love (with the possible exception of the Stoics). (Nussbaum, 1994, pp. 359-401; Nussbaum, 2001; Vlastos, 1973)
84
Before addressing the question of how Plato can be applied to the counseling, I would like to address some preliminary questions. First, does the counselor have to be a Platonist in order to use Platos theory of love in consultation? Second, does the counselee have to endorse Platonism in order to be helped by Platos theory of love? If by being a Platonist we understand knowing or believing that Platos account of the forms is true, and therefore that the good is a metaphysical entity, then I believe that the answer to both questions is negative. Allow me to answer the first question according to my own experience as a philosophical counselor. I cannot know that Platonism is true anymore than I can know, for example, that Spinozas or Schopenhauers philosophies are true. I do suspend my judgement about the truth of their metaphysics. But then, I have also to suspend my judgement about the truth of their respective ethics, and of the various other interesting insights on life they might offer. For, as philosophies are usually coherent theories, their respective ethics follow from their metaphysics. It is true that, with the help of experience and age, we seem to have more say in matters of ethics and of what I referred to as other interesting insights on life than on metaphysics,. But we still dont know if these are true. Nevertheless, I use in consultation not only Socratic tools aimed at giving birth to the counselees own ideas; or analytic tools aimed at clarifying her thought. I also use philosophical theories from the general corpus of the history of philosophy, which I think are relevant to the issue at hand. I hope, by using these theories, to enrich the counselee with interesting, deep and challenging views regarding the subject that we investigate. I might suggest some reading of these philosophies; we may challenge Platos or Spinozas metaphysical premises and discuss the relations they have to the ideas that the counselee found interesting. But I cannot endorse any of these philosophies in the sense of saying that their metaphysics is true or that their view of love is true. Moreover, were I to believe that any of these philosophies is true, my opinion is that I ought not try to convince the counselee of its truth. This is one way of doing philosophical counseling. Of course, other counselors might handle the problem of using speculative theories in philosophical consultations quite differently. They may even abstain from using them, because of the very problem of establishing their veracity. Yet, I still think that Platos views on love are important, even if false. Therefore, personally I have a negative answer to the question: does the counselor have to endorse Platonism in order to make use of Platonic views in a consultation? As to the second question, namely, does the counselee have to endorse Platonism in order to be helped by Platos theory of love? I believe the answer is still negative. Some of the argument is similar to that presented in the previous answer: the counselee, no more than the counselor, can know if Plato is right in his account of the world. But she can tell if some of the things Plato says make sense to her, if they describe accurately the way she feels, if they disclose important aspects of her suffering or of her confusion about love. In short, she can know if she would like to listen to what Plato has to say, better, if she would like to begin a conversation with him, if his thought is worth the effort of communicating with it. This communication would take place through discussing his views with the help of the counselor,
85
through reading some of his texts, through thinking alone along some of his insights. But what if Plato is wrong? Is there any value in discussing with someone whose views are wrong? Does the sole value of such a conversation lie in disclosing the others errors? Or rather, are we enriched by having been challenged in our own views, by having been exposed to someone elses views, and even more so if these views are deep, interesting and bearing on important aspects of the human condition? Plato might be wrong, but his mistake is profound in that it reveals some needs that we all share and makes a very ambitious attempt to meet them. As we do not know the truth about love, we might as well consider various views about it. Plato being the deep and wise thinker that he is, his view of love is not the last of them: neither in importance, nor relevance, nor interest, as I hoped to show above. If neither counselor nor counselee have to endorse Platonism in order to make use of Platonic ideas, lets ask the following practical question: which counselees and which problems would best benefit from Platos views on love? And from which views? In my experience, there are many possibilities of introducing Platos thought on love in a consulting setting and of applying it to various predicaments. I will present three general contexts in which I have used Platos thoughts on love. Of course, as counselors are required to be creative in their craft, other counselors might use Plato differently. I shall begin with a short account of how one aspect of Platos theory of love may be used in the context of parental love. More specifically, how it may help in easing the tension between parental love, as frequently encountered, and grown-up childrens expectations. Second, I shall briefly introduce some interesting Platonic thoughts concerning sex and its relation to beauty, and shall question the applicability of those insights to the case of the nonvulgar Don Juan. Finally, I shall dwell at length on what, in my opinion, is Platos strongest point: his criticism of the prevailing fashion in matters of love. I am referring to the Romantic tradition of love, which contends that we can all be saved by loving passionately another human being. Lets begin with the relatively easy issue of parental love. A. Parental love and grown-up childrens expectations The relations between parents and children writes Bertrand Russell in the Conquest of Happiness are in nine out of ten cases a source of dissatisfaction for both sides, and in ninety-nine out of hundred a source of suffering and agony at least to one of the sides The adult, who wants happy relations with his children, or wants to provide them with a life of happiness, must think deeply about fatherhood (Russell, 1930, p.120) Platos view of love as love of immortality, and love of immortality as the key to parental love can be helpful in discussing parental love, its ambitions, its shortcomings, especially the feasibility of its ideal unconditionality. Grown-up children often complain about the fact that their parents are too protective, do not see them as autonomous adults and generally fail to recognize that they have a right to live their life as they choose. What may appear at first sight as disappointing shortcomings of parental love, might be better understood as inherent characteristics of this love, provided that we see its essence or at least its main characteristic as love of immortality.
86
B. Sex and its relation to beauty: the extreme case of the non-vulgar Don Juan According to Plato, sex is a completely natural but somewhat unimaginative device to get what we want. To act when we see beauty as if we wanted children is not the most intelligent response to it. Beauty awakes in us a much deeper longing, of which we should at least be aware and which we should at most fulfill. Plato proposes an interpretation of the meaning of beauty that cannot be exhausted by any amount of sexual relations. Even if we do not agree with him, his views challenge us to figure out for ourselves what is so disturbing in beauty.
More specifically, Plato can be helpful in the case of the non-vulgar Don Juan. He is the type of man that doesnt look vulgarly for sheer conquest of an endless number of women, but for a je-ne-sais-quoi that tortures him. In Platos language, he is stuck in the second stage, moving endlessly from one beauty to another. As we have seen, Platos philosophy gives a compelling account of our fascination with beauty, by identifying our yearning as a desire to bring forth in beauty. Unfortunately, even experts on physical beauty, who should be delighted by the variety, will still be unsatisfied, or so Plato predicts. His diagnosis is that their yearning for absolute beauty will be frustrated. To quote Santayana on this second platonic stage: all beauties attract by suggesting the ideal and then fail to satisfy by not fulfilling it. (Singer, 1956, p. 99) Platos analysis sometimes rings a bell for the non-vulgar Don Juan and helps him clarify his real goal. When he realizes that this goal wont be achieved by the means he is taking, change might occur. This is especially valuable because as far as I know, we do not have too many philosophical sources for clarifying the phenomenon of Don Juan, the only other philosophical source being Kierkegaard. (Kierkegaard, 1978)
C. Salvation through love of another person: the Romantic The richness and depth of Platos theory of love allows us the choice of being impressed by its crudest aspects (the love of immortality as the key to parental love and as an explanation for a heros behavior); or by its subtlest ones (the ultimate dissatisfaction linked with sexual relationships, even in a loving relationship). Yet its edge lies somewhere else. Though Platos theory might be irrelevant for anyone who happens to be in love, its importance appears as soon as there is trouble in paradise and even more so, when a love affair is over, or simply when the affair is not over, but love is. Allow me to explain this point by relying on the analysis of love of a great psychologist, Theodore Reik. Reik viewed love as arising out of dissatisfaction with oneself and ones lot in life. People seek out love and especially passion explains R.J. Sternberg in summarizing Reiks view on love when life is disappointing and when they need someone else to fill the void within. Moreover, Some people seek salvation in love, much as other people do in religion, hoping to find in another the perfection they cannot find in themselves. At first, they may well think that salvation is at hand. Early in a relationship, their partner may indeed seem to be just what they are looking for, and their being in love is tantamount to being saved from the
87
world and from themselves. But eventually disillusionment is almost certain to set in. They discover two facts. First, the other person has flaws: they cannot maintain the illusion of perfection is the face of ever more evidence that the partner is not, in fact, perfect. Second, no other human can save them, not even the love of their life. What are the options then? According to the same source, Perhaps one can save oneself, but one cannot expect or even ask this of another. People have either to adjust to a new kind of love or else forever live with the disappointment of knowing that they cannot find salvation through love of another. Of course, some people take a third course: they try to find someone else to save them and once again reenter the cycle of high hopes followed by disappointment. (Sternberg, 1998, p. 126; Reik, 1944). What we can learn from Plato is that we do not need to give up our longing for salvation through love. The longing can be fulfilled if directed towards other objects, that is, not human beings. This hunger called eros should be acknowledged and could even be fulfilled when supplied with the right nutrition. We need not emphasize the contemplation of a metaphysical idea of the beautiful, the good and the true as the sole way to fulfillment. We may choose to stress the idea that the complete fulfillment of eros may pass, yet cannot be attained, through another human being. After all, Plato points to the transcendent nature of eros and love, a theme which, following him, Christianity will develop. (Singer, 1984, vol. 1, chap. 9; Nygren, 1982) And of course, in order to see that Plato could make sense, we have to doubt the assumptions of the prevalent and fashionable tradition of love in which most of us partake, namely, the Romantic. (Singer, 1984, vol.2, chapts. 12-13; Gould, 1963, chapts. 1 and 9) That is, we have to re-evaluate a human beings capacity of saving us, just by loving us and being loved by us. Allow me to elaborate. According to my consulting experience, most people experience the end of a relationship or the death of love in a relationship as a failure. They blame themselves, or their partners, or both. However, when they recover from the mourning, they search for a new partner, hoping that this time the relationship wont fail them or that they wont fail the relationship. This hope is usually unfounded, because no real understanding has been reached, no real work done, nothing that would ensure that the failure wont repeat itself. When confronted with Platos definition of love (love is desire for the perpetual possession of the good), most people say: yes, this is exactly what I wanted; what I still want. Moreover, the failure is described in those terms: the possession was not perpetual, or there was no possession contrarily to what was expected, or the partner or the relationship was no good any more. What most people do not realize is that they cannot both hold this definition of love and expect a human being to fulfill it. If we keep in mind the stages of the ladder of love described above (section 3), we understand why changing partners will not help us in the
88
long run. To repeat Platos argument, the love of one particular beautiful body is the first step towards fulfilling our desire that the good will be always in our possession. Our incapacity of being satisfied at this stage stems from the nature of the true object of our search, from that which we are really looking for, independently of the partner we chose. Therefore, sooner or later we will be out of love with this particular beautiful body, that is, beyond the first stage of the ladder. Some of us repeat this stage, by falling in love again and again, but leave as soon as love is over. Some reach the second stage, by moving endlessly from one beauty to another, as we have seen above. Few people realize that there might be something beyond the second stage. Plato explains how transcending the limitations inherent in a relationship with a person might fulfill our desire for the good and the beautiful. When we truly understand the limitations of all human beings in fulfilling our needs, we stop resenting the particular specimen with which we are living. We adapt our expectations from human beings to that which can be obtained within the human sphere. For this very reason we can remain faithful to our original desire, which Platos analysis helped us clarify as aiming beyond what a particular individual can give us. The limited capacity of human sexual passion, which we call love, to bring us everlasting love, can be a blessing if we understand why it fails us. For then we might look for fulfillment by transcending the relationship, without ending it unnecessarily. Moreover, only if we keep insisting on fulfilling our desire for the perpetual possession of the good, we have a chance of realizing our dream of happiness. Yet, it is important to stress that we need not endorse Platos interpretation of what that good really is. Suffice it to feel that his characterization of what we desire or his definition of love echoes our true needs. The rest might be a personal quest. A last point is worth emphasizing. In his theory of love, Plato gives us a diagnosis of human misery by explaining to us what we really want and how we err in searching for it. Yet, his diagnosis is optimistic in so far as he identifies ignorance and confusion as the sources of our suffering. For ignorance and confusion can be amended either through the compelling invitation of his philosophy or through our own determination to further our understanding of the human condition. In order to appreciate Platos optimism, lets take another example of a diagnosis of why love fails us. Schopenhauers diagnosis, for example, is a pessimistic one, in so far as he sees in us a passive instrument of the Will that underlies reality. Our passionate love is no more than a devise of nature for reproducing the species. Once our work is done, the love we had for our mate leaves us and there is nothing we can do about it. (Schopenhauer, 1969, p. 241) But Plato tells us, that everything begins where we used to think that everything ended.
89
Bibliography
Gonzalez-Reigosa, F. and H. Kaminsky (1989) Greek sexuality, Greek homosexuality, Greek culture: the invention of Apollo, Psychohistory Review, 17, 149-181. Gould, T. (1963) Platonic Love. New York: The Free Press. Kierkegaard, S. (1978) Either/Or. Part I. in Kierkegaards Writings. Eds. and trans. H. V. Hong and E. H. Hong and others, 26 vols. Princeton, NJ: Princeton University Press. Levy, D. (1979) The Definition of Love in Platos Symposium, Journal of History of Ideas, April-June, 14-27. Moravicsik, M. E. (1972) Reason and Eros in the Ascent Passage of the Symposium. In: J. P. Anton and G. L. Kustas (eds) Essays in Ancient Greek Philosophy. Albany: State University of New York Press. Nussbaum, M.C. (1994) The Therapy of Desire. Princeton, NJ: Princeton University Press. Nussbaum, M.C. (2001) The Fragility of Goodness. Updated edit. Cambridge: Cambridge University Press. Nygren, A. (1982) Agape and Eros. Trans. P. S. Watson. Chicago: University of Chicago Press. OConnor, E. (1991) Introduction. In: On Homosexuality: Lysis, Phaedrus, and Symposium. trans. B. Jowett, with selected retranslation, notes, and introduction by E. OConnor. Buffalo, N.Y.: Prometheus Books. Plato (1937) Phaedrus. In: Dialogues of Plato. Trans. B. Jowett, vol. 1. New York: Random House. Plato (1941) The Republic of Plato. Trans. F. M. Cornford. New York: Oxford University Press. Plato (1951) The Symposium. Trans. W. Hamilton. New York: Penguin Books. Plato (1961) Laws. In: The Collected Dialogues of Plato, (eds) E. Hamilton and H. Cairns. New York: Pantheon. Plato (1991) On Homosexuality: Lysis, Phaedrus, and Symposium. trans. B. Jowett, with selected retranslation, notes, and introduction by E. OConnor. Buffalo, N.Y.: Prometheus Books.
90
Reik, T. (1944) A Psychologist Looks at Love. New York: Farrar & Rinehart. Rougemont D., de (1983) Love in the Western World. Princeton: Princeton University Press. Trans. Montgomery Belgion.
Russell, B. (1930) The Conquest of Happiness. London: Allen & Unwin. Schopenhauer, A. (1969) The World as Will and Representation. Vol.1. Trans. E.F.J. Payne. New York: Dover Publications. Singer, I. (1956) (ed) Essays in Literary Criticism by George Santayana. New York: Charles Scribners Sons. Singer, I. (1984-7) The Nature of Love. 3 vols: vol. 1: Plato to Luther (1984), vol. 2: Courtly and Romantic (1984), vol. 3: The Modern World (1987). Chicago: The University of Chicago Press. Sternberg, R. J. (1998) Cupids Arrow: the Course of Love through Time. Cambridge: Cambridge University Press. Tannahil, R. (1989) Sex in History. London: Sphere. Vlastos, G. (1973) The Individual as Object of Love in Plato. In: Platonic Studies. Princeton: Princeton University Press.
91
92
Claudio Jos Mara Altisen es argentino, naci en la ciudad de Rosario, en el mes de Mayo del ao 1968. Licenciado en Humanidades y Ciencias Sociales; Profesor en Filosofa y Ciencias de la Educacin; Master en Educacin Psicoinformtica; Diseador grfico y Mediador. Actualmente trabaja como investigador del rea Educativa del CERIR (Centro de Estudios en Relaciones Internacionales de Rosario, en la Sede de Gobierno de la Universidad Nacional de Rosario, Argentina). Profesor en importantes Universidades Argentinas e Institutos de Nivel Superior ha desarrollado una nutrida experiencia en el diseo y dictado de Cursos de Capacitacin Docente en ejercicio. Tambin ha realizado trabajos de Consultora Educativa para el Gobierno argentino y para Organismos internacionales. Miembro de la Comisin de Biotica de la Fundacin Fraternitas. Se ha desempeado como columnista en medios de comunicacin. Autor de Asesora filosfica y mediacin, Libros en Red, 2004; Epistemologa, Libros en Red, 2001; Diseos de multimedias educativas, Libros en red, 2001; Alfabetizacin visual, Libros en red 2001.
LA ASESORA FILOSFICA EN EL LEGADO DE PLATN Y ARISTTELES

Buenos Aires, Argentina
Claudio Altisen
1) Platn: el socrtico por excelencia. Aristokles, ms conocido por su apodo: Platn, tena 29 aos cuando Scrates, su maestro durante dcadas, fue condenado a muerte. A posteriori del deceso de su mentor Platn fund en el ao 385 AC su propia escuela de Filosofa en las afueras de Atenas, en el predio de unos jardines arbolados que deban su nombre al hroe mitolgico griego Academos. All, en la Academia de Platn, la conversacin viva era la manera ms importante de filosofar. La meta de esos dilogos filosficos era recorrer el camino que va desde los conceptos vagos hasta las verdaderas ideas que se encuentran detrs de los fenmenos de la naturaleza. La pretensin, en definitiva, era que el dilogo permitiera captar la luminosa realidad que se encuentra ms all de la opacidad del mundo que nos es dado ver... Para lograrlo, en la Academia hurgaban en las ideas habituales de la gente, tratando de transitar a partir de ellas hacia la verdadera sabidura. Tambin hay que sealar que Platn realiza en la Academia un primer intento de sistematizacin del pensamiento. En efecto, la enseanza de Scrates era poco dogmtica y sus discpulos la desarrollaron luego en muy diversas direcciones, adhirindose a ciertos
93
aspectos fragmentarios del pensamiento del maestro y alterndolo en parte. Ante ello, Platn intenta reunir en un sistema original todo el conjunto de pensamientos que los filsofos haban dispersado. Platn se esfuerza por construir un sistema doctrinal que, sin embargo, resulta prematuro, pues su modo de exposicin es ms esttico que cientfico. Por momentos manifiesta vaguedad e impresicin, procediendo por metforas y smbolos. Aunque no lleg a ser un filsofo del todo sistemtico, su labor acadmica sent las bases para la posibilidad de un ulterior filosofar ordenado en diversas disciplinas. Se ha de sealar entonces que, ms que un sistema definitivo, el platonismo fue un movimiento transitorio hacia una sistematizacin superior a la que l mismo haba logrado. En efecto, la filosofa platnica no persigue propiamente un fin principalmente terico. Ms bien se ha de sealar que Platn fue un hombre con un concepto muy ambicioso de la Filosofa. Mediante su temprana labor sistematizadora pretenda esbozar un itinerario para lograr la purificacin y la salvacin de la vida de los hombres. Como en su maestro, tambin en Platn se manifiesta el afn por encontrar en la Filosofa un camino de superacin personal. Tal camino consistir en trabajar por desencadenarse de todo aquello que nos limita, para poder llegar a ser los humanos plenos que idealmente estamos llamados a ser. Siguiendo a Scrates, Platn se aventur al camino interior propuesto por su maestro (concete a ti mismo) y arrib a un puerto de ideas dominantes que no resplandecen afuera en el mundo sombro de las meras apariencias sensibles sino adentro, en la luminosidad interior del alma. Luego, para ser libre, el hombre est moralmente obligado a purificarse de los requerimientos distractores de un tipo de vida social que lo sujeta a pautas engaosas que bien podran compararse a las cadenas que retienen a un prisionero en el fondo de una oscura caverna. Una vez liberado, el prisionero ha de trabajar por ascender remontando su propia existencia hacia la claridad de una Luz estable que brilla ms all del devenir de lo sensible. En efecto, Platn siguiendo a Scrates est persuadido de que el verdadero saber no puede referirse a lo que cambia, sino a lo permanente; no a lo mltiple, sino a lo uno. Ese algo invariable y uno lo haba encontrado Scrates en el Logos del concepto que sale a luz mediante el dia-logos. Ahora bien, como lo permanente e inmutable de los conceptos no se encuentra en el mundo de lo sensible (singularizado y mltiple), Platn postula otro mundo; esto es, el denominado mundo de las ideas o mundo inteligible, del cual el mundo sensible no es ms que copia e imitacin. Estos dos mundos el de lo sensible y el de las ideas definen dos rdenes del ser, de los cuales se siguen dos modos principales de conocimiento: la doxa (mera opinin) y la epistme (ciencia, sabidura). El conocimiento propiamente dicho es el de la ciencia, y para alcanzarlo el alma debe: primero purificarse de las opiniones (de la mera imaginacin y de las creencias) para, luego, ascender hacia el conocimiento ms esclarecido (el entendimiento de las ideas matemticas, y la inteligencia de las ideas morales y metafsicas). Los caminos para lograr esta purificacin y ascencin son dos: el amor y la metafsica. a) Por medio del amor: Atrado por la Belleza por lo que hay de ms noble el espritu supera las tendencias que lo empujan hacia lo bajo, hacia lo meramente sensible. El vuelo de este amor est en la bsqueda de la belleza y del saber. En efecto, la ascencin del
94
conocimiento viene puesta en marcha por el amor (eros); es decir, por su ansia de perfeccin. Ese ansia proviene del hecho de que el alma se haba hallado ya una vez en la serena contemplacin de las ideas, en su preexistencia; es decir, antes de ser desterrada a esta existencia corporal. El conocimiento verdadero es, por tanto, recuerdo (anmnesis), una reminiscencia. b) Por medio de la metafsica: Aqu el hombre recupera la visin pura de las cosas mediante un discurso conceptual, dialctico. Como ya sealramos, este discurso es un modo de razonar de tipo esttico, por medio de armonas y proporciones. Dialctica (dialektik) significa literalmente el arte de conversar y en Platn es el arte de iluminar progresivamente mediante discurso y contradiccin la esencia de las cosas. La dialctica es as un proceso de esclarecimiento de la esencia de las cosas por el entendimiento, en un movimiento de vaivn entre la sensibilidad y la razn: el conocimiento comienza con ocasin de la experiencia sensible en el mundo, pero no se refiere a esto mismo, sino que es una elevacin del alma espiritual (nous) a la esfera de lo suprasensible y as es un desasimiento o purificacin (kathrsis) de lo sensible, para llegar a la visin (theora) puramente intelectual de la unidad esencial que rige nuestras particulares existencias. Para Platn el filsofo persigue la sabidura juntamente con otros hombres, pero no puede esclarecer su tema en una forma sistemtica asegurada de antemano, sino que slo puede tratar de dilucidarlo dando vueltas en torno a l en la forma interrogante del dilogo abierto. En suma: echar luz sobre los pliegues ms hondos de la vida para poder remontarla hacia las cumbres de sus posibilidades de realizacin, es la labor ms noble del filsofo. Por qu el dilogo? Pues bien, el logos es un concepto sumamente importante en Scrates y en Platn, por cuanto no es mera expresin verbal (la palabra dicha por alguien), sino que es, a la vez, el medio que nos vincula con: a) lo que est en lo alto y que pertenece a los dioses, y b) el que nos encadena a lo que queda en la tierra y permanece con el comn de los hombres. El Logos es, como el amor, una conexin y una reunin (leguein); es decir, una especie de intermediario entre los hombres y los dioses, encargado de transmitir a unos los mensajes de los otros. El Logos es, a la vez, rico y pobre, aprisionado entre lo inefable y la charla trivial donde se degrada. Su sentido original es sumamente amplio: Logos, por un lado, es la reunin de lo existente en el Ser y, por otro, el lugar de la participacin del hombre en el ser. Es la referencia rectora que permite tomar posicin con respecto a s mismo y al mundo. Ntese que todas las obras de Platn son Dilogos, a excepcin de la Apologa de Scrates y de las Cartas. Con el mtodo dialctico dialogando se va operando un ahondamiento de contacto vivo por la palabra (logos) que sin dogmatismos pretende llevar al hombre al encuentro con el Ser que l es, en un ejercicio reglado de bsqueda comn (dia-logos filosfico). De este modo, la dialctica (entendida ya en Platn como razonamiento metdico y ajustado lgicamente) es un esfuerzo para participar en lo que viene de lo alto y, en el momento en que esa participacin se esclarece mediante el dilogo, se pretende provocar en
95
el interlocutor una anmnesis o recuerdo capaz de: 1) hacerle reencontrar la Luz que su alma contempl frente a frente antes de nacer en esta vida cuando acompaaba a los dioses en su cortejo y 2) reunirse con ella al iluminar con su Luz el caminar cotidiano por esta vida. De aquella Luz, el alma desde que perdi las alas y cay prisionera en este cuerpo, en el dominio de lo sensible no tiene ms que un mero vislumbre que el Filsofo le ha de ayudar a esclarecer.
2) Aristteles: meticuloso discpulo de un excepcional maestro. Desde los 18 aos de edad y durante 20 aos Aristteles fue alumno de la Academia de Platn. Despus de la muerte de su maestro abandon Atenas por varios aos. Fue el preceptor de Alejandro. Cuando ste comenz a reinar regres a la ciudad y fund su escuela en el Liceo (gimnasio dedicado a Apolo Licio), donde enseaba pasendose con sus alumnos en los parajes sombreados del lugar. Desmontando el sistema de su maestro supo poner en orden los principios que Platn haba descubierto. Con mesura y buen juicio potenci todo lo que en el platonismo llevaba en s un principio de vida. Salv de la fragmentacin todo lo bueno y recto que haba en Platn y en los dems pensadores de Grecia. De este modo llev a trmino la gran obra de sntesis que Platn haba intentado prematuramente. Lgico riguroso y realista siempre despierto, supo pensar ampliamente sin por ello proceder a ciegas, con desorden o incoherencia. Fue un filsofo meticuloso y exhaustivo, pero no fue un pensador rgido, sino que siempre se mantuvo flexible frente a lo que l mismo llam "la fuerza de los hechos". Era plenamente conciente de que las cosas de la lgica no son sin ms la lgica de las cosas. La estructura del saber acerca de las cosas, no es la estructura de las cosas mismas. En efecto, el mapa no es el territorio... Ahora bien, para Aristteles toda ciencia es un decir de las cosas. En tal sentido, toda ciencia se sita en el plano del Logos y debe regirse por los logoi; es decir, por principios lgicos. Siendo el hombre un ser vivo que tiene logos, su relacin con la realidad fundamental se encuentra inexorablemente mediatizada por la palabra racional que la expresa. Dicho de otro modo: el modo ms excelente para el hombre de tener acceso a la comprensin de las cosas es a travs de la palabra racional (logos). Sin embargo, no debe absolutizarse la funcin mediadora del logos. Su absolutizacin e instrumentacin utilitaria fue empresa de los sofistas en tiempos de Scrates. Anteriormente, identificar el Logos con el ltimo fundamento de lo real haba sido la aspiracin sublime de Herclito. Aristteles y Platn, empero, descubrieron una nueva dimensin del Logos. Precisamente, ni se reduce el Logos a ser mera palabra del hombre, ni se identifica con la mismsima realidad. Platn y Aristteles rechazan as la subjetivacin sofstica del Logos y la objetivacin presocrtica del mismo. Ni subjetivo ni objetivo, el Logos es de otra dimensin: es el elemento propicio donde armoniza y se torna posible tanto la manifestacin de lo real como la palabra significativa del hombre, seala Hernn Zucchi. Es como el medio en el cual la revelacin de las cosas coincide con la intencionalidad de la conciencia. Y contina Zucchi: Desde el punto de vista de la conciencia el logos es su expresin, desde el punto de vista del ser es su
96
apertura o manifestacin. Pero ni se reduce a aqul ni se somete a sta. En otras palabras, puede decirse que, en el lenguaje, el Ser y el hombre se encuentran. Aristteles abandona el espritu abstracto e idealista de Platn para fundar un tipo de saber concreto y realista. Su objeto de estudio ya no es el ser suprasensible, sino el ente en cuanto ente; es decir: el ser en todos sus matices, en su mutiplicidad y variedad concreta. Aristteles estudia los caracteres universales del ente en cuanto ente, pero su universalidad no reside en la existencia de un abstracto (una Idea presente en otro mundo), sino en el hecho de existir una ousa primera y concreta que asume el rasgo de fundamento o causa de todos los dems seres. Lo que existe no es una Idea, sino una realidad fundamental sustentadora. Ousa es el sujeto de una proposicin. Es el sub-jectum, lo sub-stante, lo que est echado debajo, el sustrato de los accidentes. Es el hogar (esta) de todas las cosas, lo que las reune, el lugar donde moran. Desde el punto de vista lingstico la ousa es el foco significativo que da sentido a las otras categoras. Es, como pretenda Scrates, el objeto primario de la inteligencia. Ousa es el principio, es la presencia de una realidad en torno a la cual giran las dems predicaciones. Ousa no es la cosa concreta que existe, sino aquello sin lo cual las cosas no pueden existir concretamente. Ousa es lo existencialmente primero, lo que es lo mismo en lo que no es igual. En el plano lingstico ousa es el sujeto de la atribucin y, en el plano fsico, el sustrato del cambio. Es lo que permanece presente en el pasar... Ser es ser presencia. Presencia por manifestacin y ocultacin. Presencia independiente del pasar y, como tal, inasible para los pensadores que tambin van pasando. La ousa representa los diferentes sentidos del Ser, pero no lo agota. El Ser desborda a las categoras, incluso a la primera y fundamental; es decir, a la ousa. Por eso el Ser incita contnuamente al filsofo a una renovada bsqueda que permanece siempre abierta e indefinida, y que siendo siempre perfectible no puede ser jams clausurada por los instrumentos lgicos de los cuales el pensador se vale. El Ser, entonces, no puede ser nunca completamente aprehendido ni definido, sino que presenta siempre un carcter absolutamente aporemtico. Ahora bien, si lo existente es tan amplio y lo cognoscible es tan profundo, para qu intenta el hombre conocer una realidad respecto de la cual sabe que siempre lo superar? Pues bien, para Aristteles toda vida humana tiene en s misma por el solo hecho de existir un sentido que debe ser alcanzado. La existencia del hombre tiene un fin absoluto y definitivo, a cuya consecucin deben orientarse todos sus esfuerzos cotidianos. El fin supremo del hombre es la felicidad (eudaimona), razn por la cual toda la reflexin metafsica aristotlica termina siendo aplicada a la problemtica antropolgica y moral en procura de ayudar a cubrir la distancia que media entre existencia y plenitud. Es decir, entre la mera naturaleza humana concreta como manojo de posibilidades y la perfeccin ltima que es posible para esa naturaleza en su existencia. Por otra parte, si hablamos de un fin supremo, entonces estamos diciendo que ese fin ha de ser tan abarcador que todos los dems fines se han de constituir como medios para alcanzarlo, sin que l sea un medio para ningn otro fin. Pero tambin hemos dicho que ese fin supremo es la felicidad. Consecuentemente, lo importante a considerar en este planteo
97
ser la conducta del hombre que se determina a alcanzar la felicidad; es decir, lo que el hombre ha de obrar para lograr ser feliz. Cabe preguntarse: Qu es lo que hace feliz a un hombre? Para Aristteles no ser otra cosa ms que el desarrollo pleno de su actividad natural ms especfica, cuya consecucin conllevar un placer (hedon). Y esa actividad especfica no es cualquier actividad, sino propiamente la actividad intelectual, ya que la inteligencia es lo que distingue al hombre de los dems seres. Por lo tanto, la felicidad supone el pleno despliegue de la potencia racional del hombre. Escribe Aristteles en su obra Etica a Nicmaco: "Lo que es propio de cada uno por naturaleza, es tambin lo ms excelente y lo ms agradable para cada uno; para el hombre lo ser, por tanto, la vida conforme al intelecto, ya que eso es primariamente el hombre. Esta vida ser tambin, por consiguiente, la ms feliz". La distancia que media entre existencia concreta y plenitud del hombre, es, pues, la distancia entre la naturaleza humana y la culminacin operativa (intelectual) adecuada a ella. Segn Aristteles es tarea obligada de todo ser humano "hacer todo lo que est a nuestro alcance por vivir de acuerdo con lo ms excelente que hay en nosotros", pues "sera indigno de un hombre no buscar la ciencia (o la felicidad) a l proporcionada". Por otra parte, el xito de esa bsqueda de la felicidad no est garantizado a priori de ninguna manera, ya que no es un camino desprovisto de dificultades. Sin resistencia no habra excelencia, ya que la resistencia dinamiza la actividad, por cuanto el hombre naturalmente in-siste para superar aquello que le re-siste. En su devenir, una persona desea poder llegar a ser lo que todava no es (dynamis o potencia). Eso que todava no es, es objeto actual de la inteligencia y se encuentra al final del camino a modo de meta, pero ya al inicio de ese camino el fin deseado que tiene por delante determina el dinamismo desplegado para conseguirlo. Finalmente, una vez alcanzado el final del camino, la persona que ha llegado a ser lo que antes no era alcanza la felicidad (eudaimona). Diremos entonces, que el fin es lo primero en el orden de la intencin (potencia) y lo ltimo en el orden de la consecucin (acto). Todo hombre tiende a la felicidad, y esa tendencia es su deseo natural, que tiene por objeto lo bueno para la naturaleza. Pero Aristteles hace un sealamiento de especial relevancia: que ser hombre no consiste propiamente en desear, sino en alcanzar la plenitud de las operaciones especficas de su naturaleza intelectual, que ese deseo dinamiza. Para reforzar esta idea, apuntemos aqu que no es ste un dinamismo desiderativo de ndole biolgico; dado que, aunque el hombre est sometido al ciclo biolgico, el cumplimiento de su deseo orgnico no indica en ningn caso que se haya cumplido el trayecto hasta su ser en plenitud, ni tampoco que haya fracasado sin ms. Sin embargo, Aristteles puntualiza como ya lo hiciera Scrates que el descontrol del deseo orgnico (la intemperancia) incide sobre el intelecto en la forma precisa de anularlo. Pues el acaparamiento de la atencin por los objetos del deseo orgnico implica una abdicacin del pensamiento, amputando del horizonte vital las realidades supremas accesibles slo al pensamiento. He aqu, pues, una de las formas en que la vida humana puede fracasar. Ya que si el trayecto entre existencia y plenitud del hombre ha de ser cubierto fundamentalmente por la actividad del intelecto, en la misma medida en que el descontrol del deseo orgnico bloquea
98
el intelecto, queda interceptado el itinerario hacia la culminacin en plenitud que es propia del hombre. Es verdad que en el hombre existe una pluralidad de instancias operativas, pero ninguna de ellas puede identificarse exclusiva y excluyentemente con el hombre mismo. Dicho de otra manera, el hombre no se reduce a ninguna de sus instancias operativas: no es slo sensibilidad, ni slo intelectualidad, no consiste en ninguna de ellas, ni tampoco en la mera suma de todas. Ser hombre es una unidad. Por tanto, no consiste fundamentalmente en las instancias operativas de ndole biolgica y menos en una sola de ellas, como por ejemplo la sexualidad. No obstante, entre todas las instancias operativas, hay algunas que son ms propia y especficamente humanas. En concreto, para Aristteles la ms fundamental es el intelecto. Escribe que podra decirse incluso "que cada uno es ese elemento suyo precisamente (el intelecto: nous), si decimos que cada uno es lo principal y mejor que hay en l". Lo que significa plenitud del sujeto (ser autntico, ser segn s mismo), tiene que consistir, por tanto, en un vivir que fundamentalmente corra por cuenta del intelecto; que es lo que cada hombre tiene de ms propio. "Porque sera absurdo no elegir la vida de uno mismo sino la de otro", escribe el Filsofo. Y lo que se intenta puntualizar al exponer el itinerario del devenir hacia la felicidad, es que si no hubiera que sortear en el camino las dificultades que supone el descontrol del deseo, tampoco habra excelencia, ya que son los obstculos los que invitan al hombre a la superacin, los que lo dinamizan para ser ms y mejor l mismo. El arquetipo que nos propone Aristteles en su tica a Nicmaco, es el de un hombre que explora sus propios lmites, y que es un buscador incansable de la excelencia en su persona. Desde sus categorizaciones silogsticas, Aristteles afirmar finalmente que, como la actividad ms noble del hombre es el pensamiento, y lo racional es aquello que le es propio en cuanto humano, entonces el mejor gnero de vida para que el hombre sea feliz es la vida contemplativa. La contemplacin (o visin) de la verdad (aletheia: lo que ha salido a la luz, lo que ha sido rescatado de las sombras), es la suprema operacin intelectual. Al contemplar, el espritu conoce al objeto de su inteleccin y lo goza. Ello hace del hombre un ser independiente, seguro y dueo de s mismo (autrquico: con autodominio), en cuanto su felicidad reside ya dentro de l y no fuera; es decir, no en la procura de honores, ni en el afn desmedido de lucro, por ejemplo. Lo que se est diciendo es que hombre no es feliz por lo que tiene, sino por lo que es. Y lo ms importante es que la personalidad que constituimos ahora, contiene potencialmente el acto que llegar a colmarnos. Sin embargo, hemos de contar con que no estar libre de obstculos y de dificultades la senda que lleva a uno mismo. La labor del filsofo es ayudar a las personas a sobrevivir intelectualmente esta existencia, desarrollando sus potencialidades ms nobles y conduciendo sus deseos con arreglo a razn (tica). El deseo del hombre no es aqu considerado desde una perspectiva bio-sociolgica que disuelve la tica en la physis, sino al revs; es decir, desde la fundamentalidad de la
99
dinmica deseante: desde su constitucin y radicalidad ontolgica. Este deseo es asumido siempre por la tica y modulado por ella, en beneficio de lograr su culminacin en la plenitud del ser humano (la actividad intelectual), la cual no viene dada en trminos de mera physis. La tica es entonces la que ha de regular el deseo segn la norma del deber ser. Y la labor del filsofo ser, por tanto, la de ayudar a fortalecer este dinamismo natural cuyo descontrol provocara la ruina del ser humano y su completo fracaso existencial. Razn por la cual, lo que ms habr de importar al hombre sobre su deseo orgnico, no ser cmo realizarlo a toda costa (satisfaccin hedonista), sino saber dentro de la ms pura tradicin socrtica cmo evitar su descontrol (mediante la prudencia y la templanza), con el fin de establecer y mantener unas costumbres (poltica) que le faciliten el esfuerzo por lograr hacer presente el bien en su vida. 3) Algunos criterios de aplicacin en la Asesora filosfica. Contrariamente a lo que algunos piensan, hay que decir que Platn y Aristteles han legado la idea de que la Filosofa no es un estudio de ideas abstractas justificado slo por el valor intrnseco de esas ideas. Ambos fueron hombres eruditos, por cierto; pero no se dedicaron a disfrutar el debate de la teora por la teora. Muy por el contrario. Su afn terico tena la finalidad de ayudar a la gente a sacar su vida adelante en diversa escala. Es interesante observar que sus ideas sirven, a la vez, tanto para el hombre particular cuanto para la sociedad en general. Estos dos filsofos han desarrollado ideas que sirven para que cada quien pueda analizar su manera de pensar y su estilo de vida. Es verdad que no se trata de dos pensadores antiguos a los que cualquier lector medio pueda acceder simplemente, pues encontrar cuanto menos dificultades terminolgicas. Pero son dos pensadores que pueden servirle de mucho a los asesores filosficos. Aristteles le puso nombre a aquello que la gente necesita saber cultivar para: a) poder otorgar sentido a las situaciones por las que atraviesa y b) aplicar los principios que mejor le guen para superarlas. Aristteles la conceptualiz como frnesis, que suele traducirse como prudencia. Para Platn la prudencia es la principal de las cuatro virtudes cardinales, pues tiene una funcin rectora respecto de las dems. El asesor filosfico ha de ayudar a quienes acuden a l no aleccionndole, sino acompandolo en el perfeccionamiento de la prudencia. En griego frnesis significa: prudencia, razonabilidad, buena idea, sensatez, cordura, buen juicio, discresin, temple, confianza en s mismo, propsito elevado, noble y magnnimo. Aristteles la defini como "recta ratio agibilium"; es decir: recta razn en el obrar. El acto propio de la prudencia es dictar (imperando) lo que hay que hacer concretamente en un momento determinado: aqu y ahora. La prudencia ordena la conducta particular atendiendo a las circunstancias y despus de madura deliberacin y consejo. Ah puede intervenir entonces el asesor filosfico, ayudando a esa deliberacin. En efecto, para el ejercicio de la prudencia se requiere: 1) Memoria de lo pasado, sopesando xitos y fracasos. 2) Inteligencia de lo presente, para saber discernir con orden y claridad aquello a lo que nos enfrentamos.
100
3) Voluntaria docilidad, para pedir y aceptar consejo; pues, dado que es infinito el nmero de casos que se pueden presentar en la prctica, nadie puede presumir de saber por s mismo resolverlos todos. 4) Circunspeccin, para considerar atentamente las circunstancias y juzgar en vista de ellas si es o no conveniente realizar tal o cual acto. 5) Cautela o precaucin, para saber considerar los impedimentos que pudieran ser obstculo o comprometer el xito de las propias determinaciones. Por otra parte, el cultivo de la prudencia se ordena al desarrollo de: 1) El buen consejo; es decir, la disposicin habitual para saber encontrar los medios ms aptos y oportunos para el fin que en cada caso se pretende. 2) El buen sentido prctico, que suele ser denominado simplemente como "sentido comn" o "sensatez", el cual inclina a juzgar rectamente segn las leyes comunes y ordinarias. 3) El juicio perspicaz para juzgar rectamente segn principios ms altos y exigentes que los comunes u ordinarios. La frnesis aristotlica es potente en la Asesora filosfica por cuanto no supone un conocimiento tcnico o erudito, sino que expresa un saber surgido de la misma experiencia de trato cotidiano en dilogo con las cosas mismas de la vida cotidiana. Es una ponderacin que conduce a un juicio particular sobre los asuntos humanos, hecho desde la ptica no del experto, sino del hombre comn. Ese juicio propio es el que determina una conducta consecuente en una circunstancia concreta, y de ah el valor prctico de la prudencia. En tal sentido, la frnesis o prudencia implica una mediacin situada entre lo universal y lo particular (el caso concreto), realizada en el marco de un dilogo esclarecedor con el asesor. Ahora bien, la prudencia tiene algunas exigencias tericas. En efecto, ante la pluralidad de interpretaciones posibles, incluso divergentes, se requieren criterios que permitan establecer su legitimidad. Precisamente, el valor de la inteligencia no est en el conocer por el conocer mismo, sino en la posibilidad de que esos conocimientos sirvan de norma a nuestros actos en la vida cotidiana y en la actuacin social. Para orientarse la persona juzga y dictamina distinguiendo las cosas segn determinadas reglas que se llaman criterios (del griego krino: distinguir, separar). La prudencia, entonces, implica la capacidad de ordenacin de los actos humanos segn algunas referencias, para as atribuirle a cada acto la importancia que realmente tiene, evitando desequilibrios, superficialidades, laxitudes o escrupulosidades. Ese "sistema de referencias" en el que podamos reunirnos todos los hombres, Aristteles lo expres en su monumental obra metafsica, en la cual desentraa lo que podramos denominar una legalidad (universal y necesaria) de toda la realidad en la que la conducta humana se desenvuelve. Aristteles define all un orden del Ser en el que estriban todos los sucesos contingentes. Pero no se trata de un orden que deba entenderse como universal y necesariamente "fijo e inmutable", sino siempre existiendo lo mismo en constante devenir; es decir que, en el orden del lenguaje, define un horizonte de interpretacin para todo aquello que sucede, pero que nunca agota su saber, pues la experiencia que podamos tener del ser del mundo no se deja traslucir por completo en nuestras expresiones particulares. Entonces, las "referencias" (el Ser de los entes en el orden
101
del tiempo) definen puntos de encuentro para que el dilogo entre alteridades sea posible. En este dilogo los interlocutores pueden as alcanzar el acuerdo sobre la base de la formacin de un lenguaje compartido que de cuenta de lo real. En tal sentido, ser tambin labor del asesor filosfico el ayudar en la consulta a depurar y ajustar la mediacin lingstica que est siempre presente el abordaje concreto del mundo que hacemos desde una situacin existencial determinada (que nunca es neutral); precisamente para que el abordaje sea lo ms realista posible, tanto subjetiva como objetivamente. Qu queremos decir cuando decimos tal cosa? Qu observaciones reales nos permiten sostener eso que decimos? Estas son preguntas que la prudencia misma exige; hbida cuenta de que el Ser absoluto siempre supera a nuestras categoras y que aquello que queremos decir nunca coincide plenamente con lo que decimos. Al respecto, el punto significativo en el pensamiento de Platn y en el de Aristteles es que ambos confan en las posibilidades del hombre para penetrar intelectualmente el orden inteligible de lo real y, en tal sentido, confan en que el lenguaje pueda expresar en cada poca y en cada situacin ese orden, cada vez con mayor claridad y profundidad. Luego, confan en que las personas particulares puedan obrar rectamente segn ese mismo orden inteligido. "Rectamente" quiere decir: segn su leal saber y entender, con sensatez acorde a su peculiar situacionalidad, aun cuando no tengan un conocimiento verdadero de ese orden profundo del Ser sobre el que se afanan en teorizar los filsofos. Bibliografa: 1) Altisen, Claudio. Asesora filosfica y Mediacin. Librosenred.com, USA 2004. 2) Altisen, Claudio. Filosofa antigua y medieval. Seleccin de textos. UCALP, Rosario 2004. 3) Altisen, Claudio. Historia de la Filosofa. USAL, Rosario 2004. 4) Belaval, Yvon. Historia de la Filosofa. Siglo Veintiuno, Mxico 1989. 5) Carpio, Adolfo. Principios de Filosofa. Glauco, Bs.As. 1997. 6) De Rougemont, Denis. La aventura occidental del hombre. Sur, Bs.As. 1968. 7) Gaarder, Jostein. El mundo de Sofa. Siruela, Madrid 1994. 8) Maritain, Jacques. Introduccin a la Filosofa. Club de Lectores, Bs.As. 1981. 9) Mller, Max y Halder, Alois. Halder. Breve diccionario de Filosofa. Herder, Barcelona 1986. 10) Zucchi, Hernn. La Metafsica de Aristteles. Sudamericana, Bs.As. 2004.
102
Montse Mart Linares. Licenciada en Filosofa por la Universitat Autnoma de Barcelona. Estudios de Doctorado y Sociologa en la misma Universidad. Miembro fundadora del Gabinete de Filosofa Prctica Pharos de Barcelona (2000). Asesora certificada por ASEPRAF. Miembro de la Associaci de Filosofia Prctica de Catalunya, ASEPRAF y la Asociacin Internacional de Prctica Filosfica. Profesora de filosofa de Bachillerato y asesora filosfica. Profesora en cursos de formacin de asesores en Madrid y Barcelona. Participante en el Congreso Iberoamericano de asesoramiento y orientacin filosfica 2004 en Sevilla. Autora de diversos artculos sobre asesoramiento filosfico y aplicacin de la historia de la filosofa al asesoramiento.
LOS ANTIGUOS MDICOS DEL ALMA

Montse Mart Linares
Barcelona, Espaa
Abstract La filosofa helenstica (estoicos y epicreos), por la naturaleza de su origen, resulta un recurso extraordinariamente rico para el trabajo del asesoramiento. Los antiguos griegos eran autnticos mdicos del alma y as lo manifiesta su pensamiento. Para ellos, la filosofa se entenda como un arte de vida, lo cual implica que su filosofa est construda para dar solucin a los conflictos que pueden afectarnos cotidianamente. Sus filosofas no son meras teoras, sino, sobre todo, formas de vida. Este compromiso de la filosofa helenstica con la vida es analizada por autores contemporneos, como Hadot o Nussbaum y nos ofrecen una mirada a estos pensadores que ayuda a recuperar este sentido original de la filosofa que puede inspirar nuestro trabajo.
103
Los antiguos mdicos del alma

Los remedios del alma los hallaron los antiguos, pero indagar cmo y cundo se han de aplicar es nuestro cometido. Mucho han conseguido nuestros predecesores, pero no lo han conseguido todo (Sneca)
Comparto la idea de Sneca sobre la funcin que los antiguos pueden desempear en nuestra tarea de asesoramiento. Ellos nos proporcionan remedios (ya hablaron de los problemas que trataremos nosotros), pero al fin y al cabo, es responsabilidad del asesor/a saber aplicar con acierto esa sabidura, o generar a partir de ella nuevas perspectivas. As pues, podemos concluir que toda la historia de la filosofa puede inspirar nuestro trabajo, pero aqu me dedicar a analizar el potencial teraputico de la filosofa que nos han legado las escuelas helensticas. Hay algo en esas filosofas, en su origen, que las hace inseparables de la dimensin orientadora que caracteriza el asesoramiento filosfico. Podra exponer un listado de citas de los principales autores helensticos que justificaran mi afirmacin, pero sera poco honrado no ir ms all y no mostrar cmo puede aplicarse de forma prctica a nuestros conflictos actuales. Por esta razn voy a indicar aquellos aspectos que hacen que estas filosofas sean susceptibles de aplicarse en el trabajo del asesor/a. Podramos partir de la idea conocida por todos de que la filosofa griega naci como un arte y una forma de vida. Esta es la tesis fundamental que defiende Hadot en su libro Philosophy as a way of life. La filosofa era un modo de vivir que deba practicarse en cada momento y deba transformar la vida del individuo. Esta esencia de la filosofa griega se mantuvo intacta durante todo el periodo clsico y el periodo helenstico. La razn por la cual se ha ido olvidando este carcter vivencial de la filosofa se halla en el hecho de que, con el tiempo, la idea de filosofa y la idea de discurso filosfico se han ido diferenciando. Antes de la filosofa helenstica esta distincin no era explcita, por lo tanto, los primeros filsofos entendan que la filosofa era esencialmente vida, forma de vida. La evolucin posterior de la filosofa ha dado prioridad al discurso sobre el aspecto vivencial de la misma. Hadot expone divesas razones que justificaran este cambio. Una sera la satisfaccin que proporciona el discurso, ya que es lo que permanece. Pero, sobre todo, hay una razn sociolgica: la llegada de la enseanza de la filosofa a la Universidad. Los profesores universitarios forman a otros profesores que sern especialistas, profesionales, y la filosofa se transforma en eso, una especialidad. Este ideal de la filosofa como arte de vida entronca perfectamente con la importancia que daban los griegos a un precepto esencial en su cultura: concete a ti mismo. Este ideal estaba profundamente vinculado al ocuparse de s mismoy, segn defiende Foucault el primer prepcepto no era el principal, sino que ms bien, resultaba necesario ocuparse de uno mismo antes de iniciar la tarea del conocimiento de s mismo.La idea de ocuparse de s mismo nos remite a la funcin que los griegos atribuan al arte mdico. Esta consideracin
104
pone de manifiesto la ntima relacin que podemos establecer entre la filosofa y la medicina, un paralelismo bien conocido que diversos autores helensticos han destacado en sus reflexiones:
Existe, os lo aseguro, un arte mdico para el alma. Es la filosofa, cuyo auxilio no ha de buscarse, como en las otras enfermedades del cuerpo, fuera de nosotros mismos. Hemos de procurar con todos nuestros recursos y todas nuestras fuerzas ser capaces de ejercer de mdicos de nosotros mismos (Cicern)
La filsofa norteamericana Martha Nussbaum defiende en su libro La terapia del deseo la tesis de que podemos hallar una analoga casi perfecta entre la filosofa helenstica y la medicina, ya que las dos son artes de la vida cuyo principal objetivo es erradicar el sufrimiento humano. Para demostrar esta analoga, Nussbaum investiga detenidamente si las filosofas helensticas se ajustan a lo que ella denomina argumentos mdicos. A lo largo de su trabajo va constatando que estas filosofas cumplen estas caractersticas, entre las cuales, destacamos: Los argumentos tienen finalidad prctica. El objetivo es hacer mejor al discpulo o al paciente. Responden al caso particular. Los argumentos desarrollados pretenden responder a las necesidades del discpulo. Los tratamientos tienen por objeto la salud del individuo, no de la comunidad ni del individuo respecto a la comunidad (algo diferente de lo que era en la filosofa clsica). Hay cierta asimetra entre la autoridad experta (maestro o mdico) y el sujeto tratado (discpulo o paciente). El maestro no propone concepciones alternativas, igual que no lo hace el mdico. El tratamiento lo prescribe el mdico y no hay opcin de discutirlo. El maestro tampoco da opcin al pluralismo cognoscitivo. Las respuestas se integran en un sistema global y fuera de l no tienen sentido. Aceptar una escuela es hacerlo de manera dogmtica.
Tal vez algunas de estas caractersticas seran discutibles como idneas para el asesoramiento (el caso de las dos ltimas, por ejemplo), pero lo que nos aporta esta reflexin es la indiscutible relacin entre la filosofa helenstica y la voluntad de curar el alma. Este objetivo ltimo de las filosofas clsicas hace que sus planteamientos sean fcilmente transportables a nuestra prctica profesional. Esta concepcin general de la filosofa que comparten los pensadores griegos, se aborda bajo unas condiciones formales especficas que garantizan y consolidan la dimensin prctica de su pensamiento. Algunas de estas seran las que indico a continuacin:
Dimensin oral de la filosofa antigua.
105
El discurso filosfico griego es oral porque no pretende solamente transmitir informacin, sino que busca producir un efecto psquico en el oyente. Por lo tanto es un discurso que pretende formar, no slo informar. En este sentido, los trabajos escritos slo eran un complemento de la enseanza oral. De aqu la importancia del dilogo, una de las herencias ms tiles para el asesoramiento filosfico. Lo ms importante no es solucionar el problema, sino el camino que se construye conjuntamente para llegar a la solucin. Este dilogo permite que el discpulo descubra la verdad por s mismo y el maestro se adapta a las necesidades del discpulo (como lo hara el/la asesor/a). - La filosofa como entrenamiento del alma. Con el dilogo filosfico, los filsofos pretendan orientar a sus discpulos en el pensamiento, en la vida de la ciudad o en el mundo. El filsofo era entrenado en saber hablar y tambin en saber vivir. As pues, vemos como la filosofa se pona al servicio de la prctica y se presentaba como un arte de vivir que nos cura las enfermedades ensendonos una nueva forma de vida. En el caso de las escuelas helensticas podemos hablar incluso de terapias para asimilar las filosofas propuestas por cada escuela. Los epicreos, por ejemplo, proponen la memorizacin de determinados principios para disponer de las respuestas necesarias, que les puedan ayudar en los distintos momentos de su vida. - Relacin entre teora y praxis. Las teoras intentan justificar la actitud existencial. Cada actitud existencial implica una representacin del mundo que debe ser expresada en un discurso. As pues, la sabidura no es slo una visin de las cosas como son a la luz de la razn, sino que es, adems, un modo de vivir que corresponde a esta visin. Para los filsofos griegos, la vida filosfica implica un esfuerzo para vivir de acuerdo a la norma de la sabidura. Cada escuela representa una forma de vida definida por un ideal de sabidura y cada uno de ellos implica una actitud determinada. La actividad terica considerada como una forma de vida comporta ms satisfaccin y felicidad que la teora en s misma. En esa poca, filosofar era escoger una escuela, seguir su forma de vida y aceptar sus dogmas.
Epicuro (341 a.C.- 270 a.C)

Vaco es el argumento de aquel filsofo que no permite curar ningn sufrimiento humano. Pues de la misma manera que de nada sirve un arte mdica que no erradique la enfermedad, tampoco hay utilidad ninguna en la filosofa si no erradica el sufrimiento del alma.
Esta es una cita muy conocida del padre del epureismo. Estas palabras dan respuesta a la cuestin principal alrdedor de la cual gira la filosofa de Epicuro. Epicuro se pregunta cmo vivir bien y qu es lo que tiene que hacer para ser feliz. Es un filsofo que se centra en el cuidado del alma y esto se ve en todos los aspectos de su filosofa. Sin ir ms lejos, vemos que el lenguaje filosfico de Epicuro no es nada complejo, ya que pretende inmediatez para llamar la atencin del interlocutor y lograr que ste aprenda a vivir mejor. La filosofa de Epicuro se presenta pues como una nueva filosofa de vida, en la que el saber terico est al
106
servicio de la vida feliz. Este fundamento terico alrededor del que se organiza el saber prctico se construye a partir de la observacin. Los sentidos constituyen el medio principal a travs del cual nos relacionamos con la realidad, de ah la importancia de lo corporal para Epicuro. El mtodo que propone para determinar el camino hacia la felicidad es la observacin atenta de nuestros sentidos y deseos. Esto significa dejarnos llevar y escuchar nuestros deseos sin tener en cuenta las trabas y los prejuicios sociales, igual que hara un nio que no estuviera an corrompido por la cultura. Podramos resumirlo con la frase: Lo que nos pida el cuerpo. Se trata de una propuesta abierta a todo el mundo porque implica que cualquier persona, aunque no tenga formacin o preparacin, puede determinar cul ha de ser el objetivo de la vida humana. La respuesta a esta cuestin es sencilla: el ser humano persigue el placer, persigue evitar el dolor tanto del cuerpo como del alma. Una vez que hemos averiguado cul es el obetivo de la vida, slo nos quedar encontrar los instrumentos necesarios para alcanzarlo y es ah donde intervienen la razn y el filsofo.
Si nos centramos en el cuerpo, Epicuro nos dice que cuando el dolor es muy fuerte, acostumbra a ser corto porque ste conlleva la muerte.Por otro lado, si dura mucho, el filsofo asegura que los sentidos se embotan y, por tanto, deja de sentirse. El problema de aliviar el dolor fsico recordando la inminencia de la muerte es que pone en evidencia uno de los problemas que, segn Epicuro, ms inquieta al ser humano y que ms le aleja de la posibilidad de ser feliz: el temor a la muerte. Pero tambin para esta inquietante cuestin nos ofrece una respuesta: mientras existimos, la muerte no est presente y cuando la muerte est presente, entonces no existimos. La muerte no es mala para nosotros, porque lo que se ha disuelto es insensible. Epicuro entiende que la aceptacin de la muerte es una parte ms de la vida y que, por tanto, debe aceptarse con naturalidad. Si lo logramos, conseguiremos adems la revalorizacin del tiempo finito. Para el filsofo la creencia en la inmortalidad podra hacer que nos olvidsemos del mundo e incluso podra representar un desprecio a la vida. Cabe destacar que en esta lucha contra el dolor fsico, el alma tiene un papel fundamental tambin. Epicuro defiende que la predisposicin del alma es fundamental para hallar el placer, incluso llega a afirmar que puede contrarestar el dolor fsico. Una de la razones que utiliza para sostener esta afirmacin es que el alma puede evocar momentos de placer. Epicuro defiende con vehemencia que el alma es capaz de sufrir dolores mucho mayores que los fsicos. Ahora vamos a abordar la reflexin sobre el sufrimiento espiritual. Igual que debemos evitar el dolor del cuerpo, debemos luchar contra el malestar del alma. Epicuro considera que el alma sufre cuando sus deseos no son satisfechos. Estos deseos tienen su fundamento en falsas creencias, por lo que erradicarlos pasa por el diagnstico de los errores en nuestras creencias. Para ello propone: - Separar buenos y malos deseos
107
Diagnosticar la gnesis de los malos deseos demostrando que se basan en falsas creencias -Tratar las falsas creencias y eliminar los malos deseos. El resultado de este diagnstico no deja de ser sorprendente, porque aunque la filosofa de Epicuro es una filosofa del placer, cabe matizar que l no defender una vida dedicada a la caza y captura de los placeres. A esta conclusin llegar analizando la diferencia entre buenos y malos deseos. Para hacerlo establecer una distincin entre placeres naturales y necesarios, placeres naturales y no necesarios y placeres no naturales y no necesarios. Los primeros son los referidos a la supervivencia y son los ms fciles de satisfacer. Los naturales y no necesarios, seran los anteriores pero en parte inducidos por la opinin de los que nos rodean. Consistiran en una satisfaccin ms elaborada que los naturales y necesarios. Los deseos no naturales y no necesarios son aquellos que vienen inducidos por la comunidad y la sociedad en la que vivimos. Epicuro afirma que slo hay un tipo de placeres que debemos satisfacer siempre: los naturales y necesarios. Estos placeres son los referidos a la supervivencia, son fciles de satisfacer y no hacerlo es lo que provoca el dolor (justamente lo que debemos evitar). Epicuro defiende la necesidad de controlar el deseo y practicar lo que denominamos placeres pasivos. Esta aclaracin nos permite enlazar con la idea de vivir el presente. Epicuro considera que la insatisfaccin se produce cuando deseamos lo que no tenemos y el consejo que nos da es desear lo que tenemos y lo que podemos obtener. Conseguir esto pasa por someter los deseos a la razn, escoger aqullos que nos proporcionarn felicidad, y eliminar aquellos otros que nos provocarn dolor y preocupacin. Por el contrario, no hay que satisfacer siempre el segundo tipo de placeres, los naturales y no necesarios, como por ejemplo, comer bien, porque a veces nos pueden provocar sufrimiento (beber demasiado, causa borrachera). La razn deber intervenir para decidir cules deben satisfacerse teniendo en cuenta si pueden provocar un dolor posterior. Finalmente habr una ltima categora de placeres, los no naturales y no necesarios, que no deben satisfacerse jams. Epicuro opina que estos deseos vanos se fundamentan en creencias falsas acerca del mundo y del valor de las cosas. Los genera la sociedad y nos encaminan a un proceso de deseos insatisfechos inacabable. Esta concepcin de los placeres respondera a la idea de que no es ms rico el que ms tiene sino el que menos desea, y ste es, sin duda, un buen consejo para vivir con ms tranquilidad en una sociedad que nos empuja a acumular bienes y a medirnos ms por lo que tenemos que por lo que somos. Para acabar, quisiera apuntar un ltimo aspecto (ms bien formal) de la filosofa de Epicuro, que tambin nos puede ser til en nuestro trabajo de asesoramiento. Como he comentado, su inters se centra fundamentalmente en modificar las creencias. Aunque esta tarea es complicada, Epicuro tambin establece un camino para desarrollarla. l parte de la idea de que la creencias penetran en el alma influyendo por debajo del nivel de la consciencia. Si esto es as, lo ms importante es acceder a todas las capas posibles que contiene la mente del discpulo. Para lograrlo considera que es indispensable que el discpulo
108
exponga claramente sus actos, sus pensamientos, sus deseos... (lo que denomina confesin), con la finalidad de poder captar en su totalidad al interlocutor y averiguar cul es el origen de sus creencias. Al mismo tiempo, utiliza una de las prcticas teraputicas acordes a esta consideracin, que es la memorizacin. El discpulo debe memorizar los principios que le propone el maestro, para poder dar una respuesta automtica a los conflictos que le surjan de manera automtica. Memorizar le servir para que la nueva filosofa que va a ayudarle a superar sus problemas penetre en lo ms profundo de su alma. Estoicismo El fundador de la escuela fue Zenn de Citio (332-262 a.C) y su pensamiento da lugar al primer estoicismo o estoicismo antiguo. Algunos discpulos relevantes son Cleantes o Crisipo. Un segundo periodo sea el estoicismo medio que, tiene como protagonistas a Panecio de Rodas, Posidonio y Cicern. Finalmente destacamos de manera especial el llamado estoicismo imperial, con figuras tan destacadas como Sneca, Epicteto o Marco Aurelio. Esta ltima escuela es la que se centra de manera ms inequvoca en la reflexin sobre la moral. Las ideas que ir exponiendo son fundamentalmente de los autores adscritos a este periodo, que es del que nos han llegado ms textos. A pesar de que los estoicos son tan tiles para el asesoramiento como los epicreos, nos hallamos ante dos planteamientos muy diferenciados e incluso, a veces, opuestos. Esto lo vemos, por ejemplo, en la concepcin que tienen de la relacin maestro-discpulo. Los epicreos defienden una relacin asimtrica, basada en la autoridad del maestro que adoctrina a sus discpulos. Frente a este planteamiento los estoicos consideran fundamental el respeto por el razonamiento prctico de cada persona. Esto significa que el discpulo debe convertirse en su propio mdico. El discpulo ha de ser crtico respecto a cmo ve el mundo, ya que a menudo esta visin est influida por elementos culturales. La filosofa le ha de proporcionar un anlisis de la cultura y las creencias que le permitan hacerse cargo de su pensamiento y vivir conforme a la propia razn. Si bien, tradicionalmente la filosofa estoica se divide en dos mbitos (teora: fsica y lgica y prctica: tica), Hadot considera errnea esta distincin ya que para l las dos partes son necesarias en la construccin de una filosofa, entendida como forma de vida. La fsica y la lgica sirven para eliminar las creencias falsas y para aprender a vivir sintindonos integrados y formando parte del cosmos. La tica nos muestra qu es actuar ticamente. Teniendo en cuenta la estrecha relacin entre teora y prctica, vivir segn la filosofa propuesta, implica realizar continuamente ejercicios espirituales para mantener en la mente los principios aprendidos en el discurso terico. Esto quedar fijado en las tcnicas que proponen los estoicos. Seguramente el concepto que ms directamente asociamos al estoicismo es el de resignacin. Cabe destacar, logicamente, que no es el nico concepto que define a esta escuela. El objetivo de adoptar esta actitud ante la vida es evitar el sufrimiento y el dolor. Para los estoicos, la idea de resignacin no significa una defensa gratuita del conformismo. Ellos entienden la resignacin como la consecucin de la armona absoluta entre la razn
109
individual y la razn universal. Los estoicos creen que para evitar el sufrimiento debemos aceptar la ley natural, desear la ley natural (querer que las cosas sean como son). Para adoptar esta actitud ante la vida y los acontecimientos, el conocimiento juega un papel fundamental, ya que ayuda a comprender mejor la naturaleza y, por lo tanto, a aceptarla. Es mucho ms fcil adoptar esta actitud si tenemos conciencia de que somos una parte del cosmos y de sus leyes (de las que no podemos escapar) y si pensamos que el Todo tiene ms importancia que uno mismo. En definitiva se trata de enfocar la vida humana desde una perspectiva csmica. El estoicismo afirma que la manera de alcanzar una situacin de armona y de total aceptacin de la realidad es vivir sin depender de lo exterior. La propuesta estoica es la de vivir dependiendo tan slo de lo que est en nuestras manos. Ellos parten de la distincin fundamental entre: las cosas que dependen de nosotros y las cosas que no dependen de nosotros. La idea de no depender del exterior no significa que no podamos preferir ningn tipo de bien o que tengamos que renunciar a todo, ms bien, la idea es que no lleguemos a ser esclavos de esos bienes o de esas circunstancias. Todo lo que tenemos o somos puede no ser, por lo tanto es mejor que nuestra felicidad no dependa de las cosas externas, o de aquello sobre lo que no podemos ejercer ningn control. Para los estoicos, los bienes externos no son parte de la felicidad ni necesarios para ella: Son cosas que no tienen poder alguno para hecernos vivir de manera feliz o desgraciada. La virtud tiene en s misma la ventaja de que es autosuficiente. Los estoicos defienden esta idea, arguyendo que es ms fcil vencerse a s mismo que vencer a la fortuna. Ellos entienden que es mejor cambiar los propios deseos que cambiar el orden del mundo, pues una actitud como sta nos permitir acomodar nuestra voluntad a los acontecimientos. La fsica y la lgica pueden ser de gran ayuda para lograr que esta idea arraigue en nuestro pensamiento. La fsica puede ensearnos a que nos tomemos con indiferencia aquello que no depende de nosotros, porque es algo que est sometido a las leyes de la naturaleza y contra eso no podemos luchar. Ser indiferente implica no hacer ninguna diferencia entre las distintas cosas, es decir significa quererlas a todas por igual, tal como hace la naturaleza. Por otro lado, la lgica puede ayudarnos a comprender que el error est en los juicios que elaboramos acerca de las cosas. Cambiando estos juicios podemos dejar de entender como bueno aquello que no depende de nosotros. La cuestin es revisar nuestros juicios sobre las cosas y dar valor a aquello que depende de uno mismo. Los errores en nuestros juicios provienen de que atribuimos los sentimientos que nos produce determinada situacin a las caractersticas de la situacin. As pues llegamos a juzgar tal o cual hecho como bueno o malo, en funcin del sentimiento quenos produce a nosotros mismos. Los estoicos insisten en que los acontecimientos no son ni buenos ni malos; el mal o el bien de los acontecimientos est en nuestra relacin con ellos. Ah es donde debemos poner en prctica la indiferencia. No debemos irritarnos ni culpar a los dems de nuestras desgracias. Los estoicos proponen la extirpacin total de la pasiones y, teniendo en cuenta que dependen de nuestras creencias, simplemente debemos cambiar nuestro juicio respecto a los hechos. Distinguen cuatro emociones bsicas: disfrute, apetito, afliccin y temor. Todas ellas se manifiestan como dolores y trastornos violentos del organismo. La persona que est sujeta a ellas se siente dbil y cansada; por lo tanto, incluso
110
las emociones positivas aparecen como causantes de trastornos o perturbacin. El sabio es alguien totalmente libre de pasiones, lo contrario slo lo hacen los insensatos. Tal como ocurre con Epicuro, los estoicos (respondiendo al carter curativo que atribuyen a la filosofa), tambin proponen tcnicas concretas para el cuidado de uno mismo y la para la prctica activa de su filosofa. Entre estas tcnicas cabra destacar el examen de conciencia y la ascesis. Sobre el examen de conciencia , hay que destacar que los estoicos persiguen con l revisar hasta qu punto se est actuando segn las reglas de conducta que uno mismo se ha propuesto. Tomando conciencia de los errores que uno comete se puede ver la distancia que hay entre lo que uno va haciendo y lo que debera haber hecho. Para ejercitar este examen de conciencia, proponen la escritura como ayuda. A travs de la escritura, en cualquiera de sus formas (cartas, tratados..) y detallando incluso los aspectos ms cotidianos, se alcanza un buen nivel de autoconciencia que favorece ese examen. Para acabar, nos referiremos tambin a la prctica de la ascesis. Este concepto se vincula a la capacidad de desarrollar un alto dominio de si mismo. Para llegar a este objetivo , los estocios proponen ejercicios en los que el sujeto se pone en situaciones especiales para verificar si es capaz de afrontarlas usando los recursos tericos de los que dispone. Uno de estos ejercicios consiste, por ejemplo, en imaginar que va a ocurrir lo peor que puede suceder en relacin a determinada circunstancia . Esto servira para anticipar la reaccin de uno mismo ante esa hiptesis . El objetivo de un ejercicio como ste, es relativizar aquello que creemos que son desgracias insuperables.
Aplicacin en la consulta El uso de los referentes de la historia filosofa en la consulta es una cuestin delicada. El asesor/a no puede convertirse en un mero transmisor de teoras filosficas que responden a los diversos conflictos que pueden plantearnos nuestros consultantes. Limitarse a esto sera traicionar, a mi entender, el espritu del asesoramiento filosfico. No nos podemos convertir en sabios adoctrinadores de nuestros consultantes ni en charlatanes incomprendidos por nuestro lenguaje crptico. Las filosofas que conocemos han de ayudarnos a pensar los conflictos que nos plantean los asesorados desde perspectivas diferentes a la propia, para evitar caer en el consejo o en la identificacin con nuestros propios problemas y las soluciones que nosotros adoptamos. Creo que estas filosofas ayudan al distanciamiento y por lo tanto, a actuar con ms profesionalidad y, en consecuencia a diferenciarnos del papel que podra tener una amigo o amiga. Anoto estas reflexiones con la intencin de mostrar cmo deberamos aplicar las filosofas de las que he hablado. La idea es que la filosofa epicrea y la filosofa estoica, las veo tiles para pensar determinados confictos. No son soluciones si no nacen de nuestros asesorados/as. Nosotros debemos conducir a nuestros consultantes a hallar sus propias filosofas, sus propias actitudes, porque son las nicas que seguirn, son las nicas con las
111
que se comprometern y gracias a las cuales darn solucin a sus conflictos. Lo que podemos propiciar es ese desvelamiento de la solucin inspirndonos en nuestros conocimientos y ponerlos a disposicin de los asesorados/as para compartir y generar nuevas perspectivas de reflexin. Epicuro en la consulta La relacin de la filosofa de Epicuro con el placer podra llevarnos a pensar que puede ser til para superar cualquier situacin de dolor, sea fsico o moral. A pesar de que casi todas las personas que acuden a nuestra consulta padecen algn tipo de dolor o sufrimiento, no a todos les servirn los consejos de Epicuro.Como en todos los casos, no hay soluciones milagrosas para los males, pero Epicuro puede orientar la manera de abordar el mal del cuerpo y del alma. En ambos casos nos servir la sentencia epicrea de que no todos los placeres son buenos y deseables y no debemos rechazar todos los males o sufrimientos. Algunos sufrimientos tienen valor cuando implican algn tipo de bien (y son ms de los que pensamos) y, al revs, algunos placeres implican dolor y son por ello descartables. As pues, en algunas ocasiones tendremos que ayudar a nuestros consultantes a entender la necesidad de tomar medidas dolorosas y difciles en aras a conseguir un bien ulterior. Puede ser el caso de una madre o un padre en relacin a la educacin de sus hijos, o con una pareja, romper una relacin amorosa improductiva aunque no haya un conflicto explcito que evitar, dejar un empleo que daa nuestras relaciones personales o conyugales... Veremos en primer lugar, qu provecho podemos sacar de las reflexiones del filsofo de Samos para abordar la reflexin sobre el dolor fsico. Esta reflexin nos conduce lgicamente a acercarnos a posibles consultantes que padezcan alguna enfermedad que les provoque dolor o malestar. A menudo, las personas que padecen algn sufrimiento fsico continuo son incapaces de imaginar su vida sin dolor, lo cual les sume en una tristeza que les puede llevar a situaciones de desesperacin. Ya hemos visto que Epicuro, para relativizar la importancia del dolor fsico, nos remite a la reflexin sobre la muerte. Afirma que cuando el dolor es duradero, nos embota los sentidos y dejamos de percibirlo y cuando es fuerte e intenso dura poco porque causa la muerte.No estoy segura de que el planteamiento tal como lo propone Epicuro, sea vlido para aliviar estos dolores del cuerpo que pueden afectar a nuestros asesorados. De lo que estoy ms segura es de que estas reflexiones pueden ayudar a que el consultante se aleje de su situacin inmediata. S por experiencia que las personas que sufren algn mal fsico, tienden a responsabilizar a ese mal del resto de conflictos que les afectan. Las reflexiones de Epicuro pueden ayudar a relativizar la importancia del mal fsico y as relajar la ansiedad de la persona afectada para poder abordar nuevas perspectivas de reflexin y hallar la verdadera naturaleza de sus preocupaciones. La otra dimensin que abarca la reflexin sobre el dolor y el placer es la referente al alma. El sufrimiento del alma es el tema que ocupa la parte ms importante del trabajo del
112
filsofo de Samos y el que nos permite abordar otro tipo de problemas, como puede ser el de la insatisfaccin ante la vida. A menudo nos encontramos con personas que vienen angustiadas a nuestra consulta porque estn insatisfechas con sus vidas y se plantean cul es el sentido de su existencia. Antes de abordar la construccin de un nuevo sentido para la vida, es imprescindible el anlisis del fundamento de nuestras creencias. En este sentido, el planteamiento de Epicuro puede ser enriquecedor, ya que vincula de manera inmediata las creencias y los deseos. En muchas ocasiones el problema no se resuelve cambiando los deseos, sino que requiere una revisin de las creencias y ,en consecuencia, de los deseos que se les asocian. A lo mejor es arriesgado afirmar que gran parte de los deseos que causan el sentimiento de insatisfaccin ante la vida,provienen de creencias inducidas por el entorno, pero es lo que he encontrado ms a menudo en la consulta. Si esto es cierto, podemos vincular directamente estos deseos y creencias a aquellos placeres no naturales y no necesarios, que Epicuro pretende que no satisfazamos. Estos placeres son los que la mayora de las veces nos acosan en nuestro mundo y los que pueden provocar angustia en nuestros clientes. Se trata de las necesidades que nos crea la misma sociedad: tener poder, riquezas, status social... Querer satisfacer estas necesidades nos lleva a pensar en el futuro, (cmo lo conseguir y cmo lo conservar) y no nos permite disfrutar de lo que tenemos en el presente, lo cul crea un vaco en nuestras vidas. Esta clase de preocupacin puede aparecer en personas que han pasado por una quiebra econmica, que han perdido su trabajo, o bien en aqullas que, tenindolo todo, no encuentran el sentido de su vida. El trabajo del filsofo/a en este caso, debera consistir en analizar el origen de los deseos que angustian al consultante para determinar hasta qu punto se fundamentan en creencias constrastadas e interiorizadas, o ms bien son fruto de la inercia a la que nos induce la sociedad y nuestro entorno. Si fuese el caso de creencias inducidas por el entorno, deberamos ayudar a nuestro asesorado/a a crear su propia escala de valores y a generar recursos para poder desarrollar los nuevos deseos que surgiran a partir de ah. Si ,en cambio, nos encontramos con el caso de una persona con creencias bien afirmadas e interiorizadas, si stas causan angustia y malestar, se deberan abordar de manera crtica para acabar con ellas y generar tambin un nuevo sistema de referencias. Finalmente podramos referirmos brevemente a la aplicacin de las tcnicas que nos ofrecan los epicreos para abordar la reflexin y el cuidado del alma. La prctica de lo que hemos denominado confesin, en nuestro caso, nos servira para plantear preguntas sobre la vida de nuestro cliente, a travs de las cuales podemos ir descubriendo su particular filosofa de vida. A menudo los hechos nos pueden informar ms que las palabras y conocer aspectos concretos de la biografa del cliente nos pueden ayudar mucho a comprender mejor su situacin actual. O simplemente conocer sus hbitos o sus reacciones ante determinadas situaciones cotidianas... Para acabar, propondr de qu manera puede inspirarnos la tcnica de la memorizacin que propone Epicuro. No se tratara tanto de memorizar principios que
113
impongamos nosotros, sino ms bien, usar referentes filosficos ( o no filosficos o inventados por el asesorado/a o por nosotros...) concretos: frases, citas... a los que atribuyamos un contenido significativo para el consultante. Logicamente esto requiere un trabajo profundo en la consulta. No se trata de dejar dicha la frase y pasar a otra cuestin. Se tratara de ver las implicaciones que tiene su aplicacin . Este sistema se puede usar en momentos de bloqueo y de dificultad para pensar y discernir las acciones adecuadas. Las frases o pensamientos pueden actuar como brjula en momentos de desorientacin y pueden evitar el gasto de energa que supone dar vueltas a un pensamiento que no sea productivo. Los estoicos en la consulta Para empezar,es interesante mencionar que los estoicos nos proponen una relacin con el discpulo que nos sirve para establecer el modelo de relacin entre asesor y asesorado. El modelo maestro-discpulo que proponen parte de la base de que esta relacin ha de ser simtrica y antiautoritaria, tal como debera ocurrir, a mi parecer, en el caso del asesor/a cliente/a. Hay otro aspecto del planteamiento general de los estoicos que podemos aplicar al asesoramiento, que es la ntima relacin que establecen entre teora y prctica, algo que tambin comparten el resto de filsofos helensticos. La perspectiva csmica que proponen los estoicos ayuda a enmarcar nuestros actos y a aceptarlos con mayor apathia. La adquisicin de esta perspectiva requiere un esfuerzo que nos permite conocer lo ms profundamente posible las leyes de la naturaleza. En alguna ocasin, nuestro cliente puede ser una persona que sabe muy bien lo que tiene que hacer, pero a quien le faltan argumentos para justificar sus acciones y eso le puede producir, en determinados momentos, confusin o duda. En estos casos, nuestro trabajo consistir precisamente en ayudarle a construir su fsica o su lgica, o simplemente recordrselas para poder contextualizar y dar mayor sentido a sus acciones. A esta idea de la adquisicin de la perspectiva csmica, yo le atribuyo otra dimensin que la convierte en una herramienta muy til para el AF (no estoy segura que sea una interpretacin acertada de la propuesta estoica). Entiendo que, a menudo, la superacin de una situacin difcil, no pasa solamente por la comprensin de la misma y su amplio conocimiento. Lo que ayuda ms es saber encajarla segn el contexto de la manera de ser de cada persona. Es ah donde podemos aplicar tambin esta idea de la dimensin csmica del yo. Lo que nos ocurre, nos afecta ms o menos dependiendo de las caractersticas de ese microcosmos que es cada individuo. La posibilidad de aceptar mejor las circunstancias depende tambin de la comprensin de ese yo interior y de hallar el espacio en el que se produce el desencaje y el malestar, para repararlo y reconstruir ese todo (el yo), integrando aquella situacin que hemos vivido como problemtica. En definitiva, se tratara de dar al conflicto una dimensin csmica, en relacin a la comprensin de la totalidad del yo. Una filosofa que aconseja tal manera de vivir puede ser especialmente til para aquellas personas que han sufrido alguna situacin imprevista difcil de aceptar: un
114
accidente, una muerte, la prdida de trabajo, una separacin o el diagnstico de una enfermedad. Normalmente, situaciones como las que he mencionado provocan un rechazo inicial en las personas que las viven y exigen una adaptacin de los esquemas mentales antiguos a la nueva situacin. Este proceso de adaptacin, que podra orientarse hacia la resignacin y aceptacin de los hechos, exige la construccin de nuevos valores que los estoicos nos pueden proporcionar. Mentalizar a nuestros asesorados/as de la inevitabilidad del sufrimiento, no como algo censurable, sino, mas bien, como algo natural, les puede ayudar a dejar de luchar contra aquello que le conviene acabar aceptando para poderlo superar y generar una nueva perspectiva de vida. Para acabar, me referir tambin a las tcnicas propuestas por los estoicos para garantizar una vida filosfica. Creo que recurrir a la escritura como herramienta para el examen de conciencia es, sin duda, algo que podemos aplicar perfectamente. En mi experiencia, esta prctica me ha sido muy til para suscitar el compromiso de los asesorados. Una parte difcil de nuestro trabajo es conseguir que se comprometan a continuar fuera de la consulta el trabajo que se inicia en sta. No olvidemos que el asesor/a puede orientar y abrir puertas que inviten a la reflexin, pero si eso no es correspondido con un compromiso personal, la tarea es ms difcil. En relacin a esto la escritura, el diario, nos puede ayudar. A esos escritos se les debera dar un valor en la consulta, como tema de trabajo en ella, y deberan servirnos para evaluar los avances que se van realizando y los caminos nuevos que deben emprenderse. Este trabajo se puede hacer con el asesor/a en un primer momento, pero puede convertirse en un hbito que ayude a los asesorados a revisar la coherencia de sus actitudes y acciones en el futuro. Bibliografa CAPELLETTI, Angel J. Los estoicos antiguos, Madrid, Gredos, 1996 DIGENES LAERCIO. Vida de filsofos ilustres, Barcelona, Omega, 2003 FOUCAULT, M. Tecnologas del yo, Barcelona, Paids Ibrica, 1990 GARCA GUAL. Epicuro, Madrid, Alianza Editorial, 1985 HADOT, P. Philosophy as a way of life, Oxford, Blackwell, 1999 NUSSBAUM, M. La terapia del deseo, Barcelona, Paids, 2003
115
116
Antti Mattila es la presidenta de la Asociacin Finlandesa de Filosofa Prctica. Licenciada en Filosofa y Medicina ha practicado durante 10 aos terapia familiar en el Child Guidance Centre. Autora de Seeing Things in a New Light. Reframing in Therapeutic Conversation. Helsinki University Press, Helsinky, 2001.
CULTIVATING THE FLEXIBLE MIND: EPICTETUS AND REFRAMING

Antti Mattila Helsinki, Finland
SUMMARY 94 This paper explores some of the similarities between the spiritual exercises recommended by the stoic philosopher Epictetus and the psychotherapeutic technique of reframing widely used in family and systemic therapies. Similarities are so extensive that Epictetus could be called the father of reframing. In conclusion it will be argued that the ability to use reframing, to see thing in a new light, is needed in most areas of life. The cultivation of such ability mental flexibility should be part of our elementary education.
CULTIVATING THE FLEXIBLE MIND: EPICTETUS AND REFRAMING Ancient philosophers in the Hellenistic Age (323-31 BC) and under the Roman Empire (31 BC onwards) often emphasized the analogy between philosophy and medicine. As philosopher Martha Nussbaum has noted:
Philosophy heals human diseases, diseases produced by false beliefs. Its arguments are to the soul as the doctors remedies are to the body. They can heal, and they are to be evaluated in
94
Este artculo due presentado en el Fifth International Conference on Philosophy in Practice, Wadham College, Oxford, Britain, 27-30 July, 1999. Adems se publicaron en las actas CURNOW, T. (ed): Thinking through dialogue. Practical Philosophy Press, Surrey, 2001. Pgs. 73-76.
117
terms of their power to healthis general picture of philosophys task is common to all three major Hellenistic schools, at both Greece and Rome (Nussbaum, 1994, 14)
So, too, the Roman Stoic philosopher Epictetus (c. AD 55 c. 135) teachings in his Discourses, as we know them through the writings of Arrian, are designed to be therapeutic or advisory. The main advice that Epictetus repeats in various formulations is that we should learn to master our inner discourse: It is not the things themselves, says Epictetus, that disturbs people but their judgments about those things. (Epictetus, Handbook, 5, in Gill, 1995, 289) In this article I will compare some of Epictetus ideas with the idea of reframing, seeing things in a new light, taking new points of view, in family and systemic therapies. First we will explore some of Epictetus views. After this, when we look at what reframing is, we shall see why Epictetus can be called the first master of reframing. In conclusion we shall see how these ideas are connected with mental flexibility.
Epictetus
Epictetus recommends various spiritual exercises (Hadot, 1995) that train us to the right use of impressions (Epictetus, II, 19,32) and to maintain, even in very difficult situations, ones peace of mind and serenity. These exercises are grouped into three disciplines that correspond to the three activities or functions of the soul that Epictetus distinguished: desire, impulsion or inclination, and judgement (Hadot, 1995, 11).The discipline of desire can free us from worries, agitations and grief (Epictetus, III, 2, 3), the discipline of impulses can teach us to live with our family and our city (Hadot, 1998, 94), and the discipline of judgment or assent can help us to handle seductive or attractive impressions:
The third area of study has to do with assent, and what is plausible and attractive. For, just as Socrates used to say that we are not to lead an unexamined life, so neither are we to accept an unexamined impression (Epictetus, III, 12, 14-15)
The eminent scholar of Stoic philosophy A.A. Long finds interesting tension in Epictetus writings. On the one hand, Epictetus emphasizes that we have the ability and freedom to examine our representations and impressions, interpret their content and accept or reject actions that these representations recommend. On the other hand, Epictetus occasionally notes that people cannot fail to act in accordance with their representation of what is dominantly in their interests (Long, quoted in Gill, 1995, 343). Long notes that this tension is a standing problem for ethical psychology: if people are free to resist unethical impulses, they should be held responsible for wrongdoing. However, we have many theories that seem to suggest that peoples desires, interests, mental states and actions are strongly shaped by the circumstances and upbringing they have experienced they should be pitied or treated, not blamed, for wrongdoing.
118
Epictetus solution to this tension is to offer his version of living an examined life. Long notes that Epictetus sticks to the thesis that people act in accordance with their representations of what appears suitable to them (334). People are not, however, slaves of their first impressions, but free to change their point of view and to produce alternative representations. This opens for them other ways to act and react. In the field of psychotherapy such an ability to change ones point of view, to see things in a new light, is known as reframing. We can say that Epictetus was the first master of reframing. This is clear when we look at some examples from Epictetus Discourses:
But you are wretched and discontented, and if you are alone, you call it desolation, but if you are with men, you call them cheats and robbers and you find fault with even your parents and children and brothers and neighbors. Whereas you ought, when you live alone, to call that peace and freedom, and compare yourself to the gods; and when you are in company, not to call it a crowd and tumult and vexation, but a feast and a festival, and thus accept all things with contentment. (I, 12, 20-21) Difficulties are the things that show what men are. Henceforth, when some difficulty befalls you, remember that god, like a wrestling master, has matched you with a rough young man. For what end? That you may become an Olympic victor and that cannot be done without sweat. No man, in my opinion, has a more advantageous difficulty on his hands than you have, if only you will but use it as an athlete uses the young man he is wrestling against. (I, 24, 1-2) Why, if things turn out in such a way that you live alone or with a few other people, call this tranquillity and make use of it as you ought. Converse with yourself, work at your impressions, perfect your preconceptions. But if you fall in with a crowd, call it the games, a grand assembly, a festival. (IV, 4, 26)
Reframing Watzlawick, Weakland and Fisch (1974) first introduced the psychotherapeutic technique of reframing, seeing things in a new light or from a new point of view. They gave the classical definition of reframing, which has been used by most commentators since:
To reframe, then, means to change the conceptual and/or emotional setting or viewpoint in relation to which a situation is experienced and to place it in another frame which fits the facts of the same concrete situation equally well or even better, and thereby changes its entire meaning. (Watzlawick et al., 1974, 95)
The main source for Watzlawick et als ideas were the curious therapeutic techniques by psychiatrist Milton H. Erickson (1901-1980), who used reframing-like interventions as early as the 1950s. In an interview with Jay Haley and John Weakland in 1959 Erickson was asked:
119
W: How did you ever develop the ability to get such a view of the positive side of a whole lot of things that everybody else would probably be considering difficult as hell? (Haley, 1985, 182)
Erickson answers that most people in the field of psychiatry are too fascinated by Freud and they forget that there are other books on the shelves:
E:You also ought to wonder what Jung and Adler say about it, and what would Westermark say about it? H: How is this relevant to the positive attitude? E: Then when a patient comes into your office and presents you an awfully negative thing, youre always looking at this side of it, and that side, above it and below it, beyond it and in front of it. Because theres always obverse and reverse to a coin. (Haley, 1985, 182)
Milton H. Erickson developed his skills in reframing (although he did not use that word) in connection with his experiments with hypnotic techniques. He viewed hypnosis as a collaborative relationship between the client and the therapist. In order to develop and retain such a cooperation, the hypnotist needed to be very flexible in his responses to clients actions. The technique of reframing is now an important part of most forms of family and systemic therapies, such as the Mental Research Institute model of brief strategic therapy (Watzlawick et al., 1974); Strategic family therapy (Haley, 1987; Madanes, 1981); Structural family therapy (Minuchin & Fishman, 1981); Milan systemic family therapy (Selvini, 1988; Boscolo et al., 1987); Solution-focused brief therapy (De Shazer, 1985; Berg, 1994); Solution-oriented brief therapy (OHanlon & Weiner-Davis, 1989; Cade & OHanlon, 1993; Furman & Ahola, 1992); Narrative therapy (White & Epston, 1990); Collaborative language systems therapy (Anderson & Goolishian, 1992); Neuro linguistic programming (NLP) (Bandler & Grinder, 1982); Single-session therapy (Talmon, 1993), etc. Similar techniques can be found in most forms of psychotherapy and some writers consider such a communication of a new perspective (Strupp, 1988) as the most important and essential factor for psychotherapeutic change (Cade & OHanlon, 1993). Similar techniques are for example cognitive reorganization in cognitive therapy, rational restructuring in cognitive-behavioral therapy, interpretation in psychodynamic therapies and disputation in Rational Emotive Behavior Therapy (REBT). Several philosophers who practice philosophical counseling have described their work in terms of perspectives: enlarging of perspectives (Achenbach, 1997, 14),proposing alternative perspectives (Boele, 1995, 43), the purpose is to give the counselee a cleare[r] and/or larger view of his problem or question and to offer him new (philosophical) perspectives (Prins, 1997, 88). Albert Ellis, the founder of REBT, was perhaps the first psychotherapist to explicitly use Epictetus idea that Men are disturbed not by things, but by the views which they take of them (Ellis, 1962, 54). Ellis based his approach on these ideas by trying to help his clients to find different ways to respond to situations. For example, instead of becoming upset over frustrating situations, his client could change his internalized sentences. Instead of saying to himself: Oh, my Lord! How terrible this situation is; I positively cannot stand it!, he
120
should challenge such catastrophizing by saying to himself: Its too bad that conditions are this frustrating. But they wont kill me; and I surely can stand living in this unfortunate but hardly catastrophic way. (Ellis, 1962, 71). Another way of responding to difficult situations is:
Whenever possible, he should try to make the most of frustrating situations: to learn by them, accept them as challenges, integrate them usefully into his life. (Ellis, 1962, 71)
Guterman (1992) has explored several differences between REBT disputation technique and reframing. He thinks that the assumptions between these techniques are so different that they are incommensurate. The most important differences are: a. Reframing does not challenge clients beliefs that are deemed irrational as REBT does. Instead, therapists at the MRI are really accepting clients premises and seeking cooperation through flexibility. b. REBT openly teaches its language to clients, whereas MRI therapists try to learn the clients language and try to fit their suggestions to the clients worldview. I would claim that the spirit of Ericksonian-MRI psychotherapy and reframing is much closer to Epictetus attitude, than the sometimes militant attitude of REBT. As Epictetus notes:
Here is approximately what we think the philosophers task is. He must adapt his own will to events(Epictetus, II, 14, 7, in Hadot, 1998, 91)
Conclusion Reframing can be usefully analyzed from perspectives of research in categorization, analogical thinking, metaphors, seeing as, interpretation and especially frame theory. The constraints of the present study prevent us to explore these aspects here. The ability to see things in a different light, to use reframing, is so useful in most areas of life that we must wonder why it is not part of the curriculum in schools. The ability is clearly connected to our ability to adapt to situations. As Gordon & Meyers-Anderson (1981) have described Milton Ericksons approach to therapy:
The more choices (flexibility, variety) you have available in your behavior, the more likely it is that you will be able to successfully accommodate yourself to the vagaries of daily life. (28)
Such a mental flexibility is needed for example in talking and listening, reading and writing, in deciding how to act and in understanding other people. The same ability is also needed in humor, problem solving, creativity and philosophy. To return to the ethical dilemma we noted in Epictetus writings, modern cognitive scientist have recently been noticing the importance of points of view in ethics. Des Autels (1996) argues that changes in our point of view are common and possible in most moral situations. Such shifts play a
121
significant role in the mental processes used to determine the moral saliences of particular situations (Des Autels, 1996, 130). Philosopher Mark Johnson has also emphasized how new points of view can greatly influence our moral decisions in concrete situations (Johnson, 1993; 1996). It is important to note that reframing ability does not just provide us with more ways to just take it, i.e. to stay passive and endure situations, as Epictetus sometimes seems to recommend. It can just as well open up new possibilities and ways to act. Bicliography Achenbach, G. About the center of philosophical practice. In van der Vlist, W. (ed.) Perspectives in philosophical practice. (pp.7-15) Groningen: VFP, 1997. Anderson, H. & Goolishian, H. The client is the expert: A not-knowing approach to therapy. In McNamee, S. & Gergen, K.J. (eds.) Therapy as social construction. (pp. 25-39). London: Sage, 1992. Bandler, R. & Grinder, J. Reframing. Moeb, Utah: Real People Press.1982 Berg, I.K. Family-based services. A solution-focused approach. New York: Norton, 1994. Boele, D. The training of a philosophical counselor. In Lahav, R. & Tillmans, M. (eds.) Essays in philosophical counseling. (pp. 35-47). Lanham: University Press of America, 1995. Boscolo, L.; Cecchin, G.; Hoffman, L. & Penn, P. Milan systemic family therapy. New York: Basic Books, 1987. Cade, B. & OHanlon, W.H. A brief guide to brief therapy. New York: Norton, 1993. DeShazer, S. Keys to solution in brief therapy. New York: Norton, 1985. DesAutels, P. Gestalt shifts in moral perception. In May, L.; Friedman, M. & Clark, A. (eds.) Mind and Morals. (129-143) Cambridge, MA: MIT Press, 1996. Ellis, A. Reason and emotion in psychotherapy. Secaucus, NJ: Citadel, 1962. Furman, B. & Ahola, T. Solution Talk. New York: Norton. 1992. Gill, C. (ed.) The discourses of Epictetus (Hard, P. trans.). London: Everyman, 1995. Gordon, D. & Meyers-Anderson, M. Phoenix. Therapeutic patterns of Milton H. Erickson. Cupertino, CA: Meta, 1981. Guterman, J.T. Disputation and reframing: Contrasting cognitive-change methods. Journal of Mental Health Counseling, 14 (4): 440-456, 1992. Hadot, P. Philosophy as a way of life. Oxford: Blackwell, 1995. Hadot, P. The inner citadel. The meditations of Marcus Aurelius. Cambridge, MA: Harvard University Press, 1998. Haley, J. Conversations with Milton H. Erickson, M.D. (Vol.1.). New York: Triangle, 1985. Haley, J. Problem-solving therapy. San Francisco: Jossey-Bass, 1987. Johnson, M.L. Moral imagination. Implications of cognitive science for ethics. Chicago: The University of Chicago Press, 1993. Johnson, M.L. How moral psychology changes moral theory. In May, L.; Friedman, M. & Clark, A. (eds.) Mind and Morals. Cambridge, MA: MIT Press (45-68), 1996. Madanes, C. Strategic family therapy, San Francisco: Jossey-Bass, 1981. Minuchin, S. & Fishman, H.C. Family therapy techniques. Cambridge, MA: Harvard University Press, 1981. Nussbaum, M. The therapy of desire. Princeton: Princeton University Press, 1994.
122
OHanlon, W.H. & Weiner-Davis, M. In search of solutions. New York: Norton, 1989. Prins, A. Towards a companion to philosophical counseling. In van der Vlist, W. (ed.) Perspectives in philosophical practice. (pp.87-90) Groningen: VFP, 1997. Selvini, M. (ed.) The work of Mara Selvini Palazzoli. London: Jason Aronson, 1988. Strupp, H.H. What is therapeutic change? Journal of Cognitive Psychotherapy: An International Quarterly, 2 (2): 75-82, 1988. Talmon, M. Single-session therapy : Maximizing the effect of the first (and often only) therapeutic encounter. San Francisco : Jossey-Bass, 1990. Watzlawick, P.; Weakland, J. & Fisch, R. Change. New York: Norton, 1974. White, M. & Epston, D. Narrative means to therapeutic ends. New York: Norton. 1990.
123
124
3. FILOSOFA MEDIEVAL
125
126
Susan Robbins, PhD en Filosofa. Ha participado en el 7th Internatinal Conference on Philosophical Practice. Especialista en pensamiento religioso y lectura filosfica espiritual. Present en el 1st International Sophia Retreat on Contemplative Philosophy un taller sobre los diversos tipos de lecturas filosoficas existentes focalizando su exposicin en la lectura espiritual. Actualmente trabaja como profesora en Lithuania en la Cooperative Studies and Klaipeda University.
CHRISTIAN PHILOSOPHICAL PRACTICE AND WAY OF LIFE

Susan Robbins Lithuania
I. Introduction Philosophical practice has many facets, including attention to individual character formation and self-actualization. Currently the focus has been for the most part on philosophical counselling as the means or primary vehicle to address this concern. However, some philosophers have also addressed this topic through the concepts of self-counseling, self-construction, self-creation, and the like. The idea is that a person is to work out for themselves, both the means and the end of their own search for the good life. Richard Shusterman, for example, has analyzed how philosophers such as Dewey, Wittgenstein and Foucault have done this for themselves in very different ways, and also shows how he himself is in the pursuit of philosophical life. 95 This pursuit, for Shusterman, is through the fields of aesthetics and American pragmatism. Others gravitate towards ethics, metaphysics, and other subfields to facilitate their practice of philosophy. But due to the compartmentalization of the fields of learning in the modern academy, religion is understood as an entirely different discipline than philosophy. Although philosophy of religion is one of the subfields of philosophy, to practice religion is, by modern categories and definition, not to practice philosophy. It is this separation that I would like to challenge. At first glance one might think I would get support in this task from Pierre Hadot since Hadot has recognized
95
Richard Shusterman, Practicing Philosophy (New York: Routledge, 1997).
127
Christianity as a way of life and therefore a philosophy. 96 Unfortunately, Hadot presents Christian philosophy and way of life in its first few centuries as merely an appropriation and distortion of Stoicism. In addition to his inability to accept mystery, the ineffable working of the divine through the earthly 97 which is at the heart of Christianity, there are two issues that prevent Hadot from defending Christianity as another philosophical way of life, along with Stoicism, Neoplatonism, and other schools of ancient philosophy. The first is the question of authority in the relationship between theory and practice, and the broad vision and worldview that is bound up with attention to this question. The second question concerns issues of the self, including self identity, self-critique, self-control, and the point or purpose of spiritual exercises and the telos of self-transformation. Hadot cannot see any value in the Christian approach to these questions because he is firmly committed to a Kantian distrust of any authority, whether that of revelation in general or of texts in particular. 98 He thus sees philosophical discourse as necessarily ahistorical, disembodied, purely rational and is unsuccessful in uniting such discourse into any possible contemporary way of life. Shusterman does not share Hadots Enlightenment prejudices and thus is more successful at elucidating philosophy as a way of life and not merely a discourse. He includes somatic experience as both important for living philosophically and for philosophical discourse, especially in pragmatism and aesthetics. He also includes a discussion of self-realization through the question of ethnic Jewish identity. 99 He is very careful to make clear that it is secular Jewish identity which is at issue, since despite some exceptional, dramatic conversions to religious orthodoxy, it is not a live option for secularly reared American Jews to realize their Jewish identity through orthodox religious life. 100 Therefore he also does not give much help in dispelling the notion that a philosophical way of life in the contemporary world must be secular and nonreligious. But since he opens the discourse on practicing philosophy to the somatic and ethnic side of philosophical life, following his lead it can be opened even further to the historical, communal and traditional side of philosophical life, all of which were excluded by the Enlightenment definitions of rational discourse and which are part of the essence of religious life. II. Theory and Practice The distaste for the concept of authority is so pervasive in both academic philosophy and philosophical practice that I shall not make the least attempt to try to rehabilitate it as something to be esteemed. That would be an enormous task, quite beyond the scope of this paper. Instead I will attempt the more modest goal of simply trying to make it a little more comprehensible. I would like to address the question of the relationship between theory and practice, as the same relationship as that between conviction and conduct, doctrine and life. These have not only been present together in Christianity for 2000 years, they have been essentially interconnected.
96 97
Pierre Hadot, What is Ancient Philosophy? (Cambridge: Belknap Press, 2002), 248. Paige Hochschild, Unprofessional Conduct Books and Culture, Vol. , No. 1, 2003. 98 Ibid. 99 Shusterman, op.cit., chapters 6 and 7, 157-195. 100 Ibid. 180.
128
I illustrate this with the question of how to read a text. I begin with two quotations. One is from an introductory philosophy text, the other is from one of the Church Fathers. As part of his advice to beginning students of philosophy, Mark Woodhouse tells his readers to employ the principle of charity when reading a text for the first time. By this he means that Observing this principle, you should at first construe the text in the most favorable reading. in short, you should give it the interpretation that would make the author the most correct. . . . Fairness and prudence . . . require that you hold off your critical reading until later. . . . you should give the author every benefit of the doubt. 101 The other comes from Maximus the Confessor (580-662). In the foreword of his Four Hundred Texts on Love he says that this work
may not fulfil your expectations, but it was the best that I could do. . . . If anything in these chapters should prove useful to the soul, it will be revealed to the reader by the grace of God, provided that he reads, not out of curiosity, but in the fear and love of God. If a man reads this or any other work not to gain spiritual benefit, but to track down matter with which to abuse the author, so that in his conceit he can show himself to be the more learned, nothing profitable will ever be revealed to him in anything. 102
In Woodhouses case the end of reading is to understand the text; in Maximus case it is spiritual benefit to the soul. But in either case, lack of charity entails lack of profit. Charity is pre-eminently a Christian virtue, and when it is employed in the act of reading, the text is given an authority over and above the control or interpretive wish of the reader. Iris Murdoch understands this to be the authority of an independently existing reality. She writes:
Good art, . . . is something pre-eminently outside us and resistant to our consciousness. We surrender ourselves to its authority with a love which is unpossessive and unselfish. . . . If I am learning, for instance, Russian, I am confronted by an authoritative structure which commands my respect. The task is difficult and perhaps never entirely attainable. My work is a progressive revelation of something which exists independently of me. Attention is rewarded by a knowledge of reality. Love of Russian leads me away from myself towards something alien to me, something which my consciousness cannot take over, swallow up, deny, or make unreal.
This is how the believer sees the authority of the Scriptures, the creeds and early councils, and the Church. It is not an imposition on the believer of ready-made answers 103 which shuts down the projects of exploration, reflection, and self-transformation. Instead it is a great liberation from the narrow, myopic, solipsistic circles of my own consciousness. Surrender, submission, obedience; these are spiritual disciplines which free us from entrapment in our own little selves, and which open the door to Reality. One great character who truly exemplifies this vision of freedom through obedience is St. Thomas Aquinas. Even though our contemporaries tend to think of him only as a
101 102
Mark B. Woodhouse, A Preface to Philosophy (Belmont: Wadsworth, 1994), 106. Quoted in Daniel B. Clendenin, Eastern Orthodox Christianity (Grand Rapids: Baker Books, 1994), 8. 103 Hadot, op. cit., 274
129
towering if pedantic intellect, he is in fact anything but boring, In his life, his philosophy and his philosophy as his way of life, he fuses into a seamless whole the theory and practice, the doctrine and life that are the hallmarks of a Christian philosopher. No one who knows something of his life could think Aquinas was imposed on by the Christian tradition or by the Dominican Friars. Aquinas was born into the nobility, the seventh of eight sons of Count Landulf and a cousin of the Holy Roman Emperor. When his affinity for philosophy became known, his father arranged for him to be admitted into a Benedictine abbey with the eventual end of becoming the Abbot of Monte Cassino, a position commensurate with his noble birth. Aquinas not only refused the wealth and political power he could have had, he also refused any ecclesiastical ambition or position of authority in the Church. He joined the Begging Friars of the new order of Dominic of Spain. Like the Franciscans, the Dominicans were a revolutionary new order that had no power or prestige in the society; in fact they were disreputable and even infamous in their own time. Aquinas was subjected to sever pressure from his family to give up the Begging Friars and go somewhere respectable. He was kidnapped by two of his brothers, his friars robes half torn off, and was locked up in a tower of the family castle. Chesterton notes that We might say that the central governing class of Europe, which partly consisted of his family, were in a turmoil over the deplorable youth; even the Pope was asked for tactful intervention. 104 Aquinas won the battle, and remained a Dominican Friar, the lowest position in the Dominican order, all his life. Not only does his chosen way of life show a very different view of authority than we are accustomed to, his writing also demonstrates the holistic integration of theory and practice. His style demonstrates the virtues of patience, clarity and courtesy towards his readers. His tone is never aggressive towards his opponents, never condescending or contemptuous, never insulting or abusive. Nobody could feel for a moment that Thomas Aquinas was showing off. The very dullness of diction, of which some complain, was enormously convincing. 105 We have noted that there are barely one or two occasions on which St. Thomas indulged in a denunciation. There is not a single occasion on which he indulged in a sneer. 106 The patience in which he pursued the most exacting details of an argument, the clarity in which he expressed these details, and the courtesy and respect shown to the reader were all practical qualities for him. His primary intended audience were the Muslims, the Averroists and others, and these were the qualities that influenced the chances of conversion. 107 His humility in the practice of philosophy is shown in another way. The doctrines of Creation and the Incarnation were embodied in his philosophical program. He did not disdain to study matter, human nature and the physical world since God did not disdain to create it and Incarnate Himself in it. Since the study of the humblest fact will lead to the study of the highest truth, both logically and spiritually he was willing to begin at the bottom and move up at an ordered pace. St. Thomas was willing to begin by recording the facts and sensations of the material world, just as he would have been willing to begin by washing up the plates
104 105
G. K. Chesterton, Saint Thomas Aquinas (New York: Image Books, 1956), 60. Ibid., 91. 106 Ibid., 126. 107 Ibid., 139.
130
and dishes in the monastery. 108 So both his doctrine and his chosen lifestyle set the agenda and tone for his philosophy, and his philosophy is all the better for it. St. Thomas is an excellent example of Christian philosophical practice in that his whole life as a philosopher dispels the modern prejudice that humility and submission to authority restrict personal growth and development. According to Lahav and Tillmans, the traditional approaches to philosophical practice that prescribe a way of living present themselves as knowing the truth about how life should be lived and impose it on individuals, leaving them little room for finding their own personal answers to lifes questions. 109 Aquinas determined and tenacious choice to be a Begging Friar, and his huge philosophical output show that he was neither imposed upon by the Dominicans, not was he restricted in working out his own answers to his questions. His extreme humility and even shyness, and his respect and courtesy towards his readers and opponents preclude any charge of imposing his views on other people. One more thing St. Thomas taught us is how to argue charitably. In his dispute with Sigor of Brabant he pointed out concerning his own argument: It is not based on documents of faith, but on the reasons and statements of the philosophers themselves. 110 MacIntyre describes this as to offer them what I take to be good reasons for acting in one way rather than another, but to leave it to them to evaluate those reasons. It is to be unwilling to influence another except by reasons which that other he or she judges to be good. 111 Aquinas not only gave us this principle, he demonstrated it in his own life as a philosopher. III. Self-Transformation The second issue concerning the fusion of the religious and the philosophical way of life is the issue of the self, including self-identity, self-examination, and self-transformation. The means of addressing this whole issue is rooted in the practice of spiritual exercises or disciplines. Hadot acknowledges that the practice of spiritual exercises is likely to be rooted in traditions going back to immemorial times. 112 Christianity inherited such traditions both from Judaism and from Greek philosophy. Two of these were the attention to peace of mind and to examination of the conscience. The early Christians had their minds steeped in the Hebrew Scriptures, just as the worshiping Jews did. Thus texts such as You will keep him in perfect peace whose mind is stayed on You because he trusts in You. (Isaiah 26:3), and Search me, O God, and know my heart, . . . and see if there is any wicked way in me, and lead me in the way everlasting. (Psalm 139:24) would have been in common use in the practice of Christian communities, long before the New Testament canon was established. Hadot claims that peace of mind and examination of the conscience were secular categories appropriated by monastic life, 113 but this cannot be the case since they were in practice in Christian and Jewish communities that were clearly not monastic; that included farmers,
108 109
Ibid., 117. Ran Lahav and Maria Tillmanns, editors, Essays on Philosophical Counseling (Lanham: University Press of America, 1995), xi. 110 Quoted in Chesterton, op. cit., 95. 111 Alasdair MacIntyre, After Virtue, 2/e, (Notre Dame: University of Notre Dame Press, 1984), 23-24. 112 Pierre Hadot, Philosophy as a Way of Life (Oxford: Blackwell, 1995), 89. 113 Hadot, What Is Ancient Philosophy?, 241, 247.
131
merchants, parents, and children. Augustine, in The City of God, specifies three modes of Christian life, the contemplative, the active, and the contemplative-active, as three equally acceptable and accessible routes to happiness, peace and union with God. He also goes on to say that some contemplation ought to be a part of every Christians life. 114 Hence it follows that Christian philosophy, as a style of life and a mode of being supported by the appropriate spiritual exercises, is open and taught to every believer, not just those who enter the monastic life. Of all four of the great traditions in Christianity, Eastern Orthodoxy, Roman Catholicism, Protestantism and the Anabaptist tradition, we find that the questions of selfidentity, self-examination, and self-transformation, while being matters of serious import for all, are most clearly emphasized and given the center of attention in Eastern Orthodoxy. Western Christianity has tended to stress the legal metaphors and juridical concepts of justification by faith, appeasement, penance, canon law, and penal substitution in elucidating the doctrine of salvation. In the Eastern tradition the emphasis has been on the process of deification or moving towards mystical union with Christ. The Philokalia 115 gives the explanation of this process of self-transformation and the means through spiritual exercises by which it is realized. Hadot is very astute in selecting those passages from the early Christians, especially Clement of Alexandria, Athanasius and the Desert Fathers, and Dorotheus of Gaza, which are inherited from the Greek traditions. By ignoring that part of early Christian philosophical practice which diverges sharply from Greek philosophy, Hadot gives the impression that a modern philosophical practitioner may safely skip over Christianity or set it aside, and not miss anything if she concentrates exclusively on the Greek philosophical practices to inspire and inform her own. Nevertheless there are some substantial differences between the Christian and the secular philosophical understanding and approach to self-identity, self criticism and self-transformation aimed for in the practice of spiritual exercises. The question of self-identity differs both in definition and in direction from secular philosophical orientation. The believers identity is rooted in history in tradition, in the concrete reality of the People of God, which is outside the nebulously identified self. Since the Church has a visible, tangible reality and a spiritual mystical reality, the search for selfdefinition is directed outside the narrow confines of the self. The contemporary practitioner uses techniques of guided imaging, centering and grounding, etc to look deep within the self and its own consciousness for guidance and identity. The Christian looks outward, to a reality not contained by the self, for her guidance and definition. Even in those varieties that stress the inner light or the guidance of the Holy Spirit, there is still always maintained the major distinction between the self and God. In all the discussion of becoming like God, union with Christ, all Christian discourse categorically rejects any hint of pantheism. This is attested to by Maximus, John of Damascus, Macarius of Egypt, Chrysostom, and a host of others all through the Christian tradition. 116 Nussbaum also links this with a Platonic metaphysic concerning the good, the idea of the radical independence of true good from human need
114 115
Augustine, The City of God, Book XIX, Chapter 19. A collection of Orthodox spiritual texts, written between the 4th and the 15th centuries, complied and edited by Nicodemos of Athos and first published in 1782. 116 These are quoted in Clendenin, op. cit., 130.
132
and desire. For both Platonists and these Christians, digging more deeply into ourselves is not the right way to proceed in ethical inqiury. For the possibility must always be left open that everything we are and want and believe is totally in error. 117 With the possibility of sin, error and self-deception always open, the exercises associated with self-examination, selfcriticism and self-mastery also have a different orientation and telos. While the Hellenistic schools take medical therapy as their model or metaphor, and aim for the subjective sense of well-being or happiness, the telos of Christian and Platonic philosophical practice is change and transformation of the self towards something truly beyond the self: God or the Good. While the grace of God is necessary for such transformation to be achieved or even to be begun, such transformation is not passive with regard to the role of the believer. A great deal of strenuous spiritual effort is also required to progress in union with God. In the Orthodox tradition, this effort is described using the Greek term nepsis, which denotes spiritual vigilance, alertness, watchfulness, attentiveness and zeal, all of which are New Testament concepts describing a spiritual wariness towards sin and the vices. The asceticism in the Philokalia, the discussion entitled Self-Denial in Calvins Institutes, and many other expressions of the disciplines aimed at the uprooting of sins and vices in the soul, all give the impression that Christian philosophical practice is a gloomy affair, bent on stealing all joy and happiness out of human life. In fact just the opposite is true. Asceticism is never an end in itself. Self-denial is not the same as self-rejection. The doctrine of the Fall is preceded by the doctrine of Creation and the unwavering affirmation that existence and reality are good. The chief end of man, according to the Westminster Confession, is to glorify God and to fully enjoy Him forever. In the Philokalia, the Theoretikon explains our end this way: Now the purpose of our life is blessedness . . . not only to behold the Trinity, supreme in kingship, but also to receive an influx of the divine. 118 IV. Conclusion Hadot is not a pluralist. He claims that philosophical practice is relatively independent from philosophical discourse. The same spiritual exercise can be justified after the fact by widely different philosophical discourses. 119 On the strength of this claim he recommends, in a very Kantian way, abstracting from their antiquated cosmological and mythical elements in order to find a fundamental, universal essence that corresponds to permanent, fundamental attitudes which all human beings find necessary when they set about seeking wisdom. 120 The choices on offer from the different schools, Socrates, Pyrrho, Epicurus, the Stoics, the Cynics, and the Skeptics, correspond to constant, universal models which are found, in various forms, in every civilization. 121 The particular reasons each school offers for practicing a particular exercise are irrelevant, since the point was not to communicate to them some ready-made knowledge, but to form them. . . . to change peoples
Martha Nussbaum, The Therapy of Desire (Princeton: Princeton University Press, 1994), 19. Theoretikon, in Philokalia, trans. And ed. G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, 4 vols. (London: Faber and Faber, 1979-90), 2:43. 119 Hadot, What is Ancient Philosophy?, 277. 120 Ibid., 278. 121 Ibid.
118 117
133
way of living and of seeing the world. 122 The practice of philosophy transcends the oppositions of particular philosophies. 123 In short, Hadot really has only one option on offer to the contemporary practitioner. He would like us to believe that we can dispense with the theory behind the exercises, and doesnt acknowledge that every way of seeing the world entails a theory both of the world and of what it is to see it. Also Hadot is not a postmodern philosopher. After dismissing all the philosophical discourses of the ancients, he claims a universal humanity, an original state: the quiet and peace which exist deep within us. Access to this original state will enable us to achieve inner peace and communion with other human beings, or with the universe. The spiritual exercises are the means to this access; they enable one to move beyond ones individuality and egocentrism to a universal nature connecting us to other people and to the universe.124 He then gives pride of place to his own philosophical discourse without any justification for doing so. The philosophical way of life must be justified in rational, motivated discourse, and such discourse is inseparable from the way of life. . . . We must try to render explicit the reasons we act in such-and-such a way, and reflect on our experience and that of others. . . . living as a philosopher also means to reflect, to reason, to conceptualize in a rigorous, technical way . . . . 125 Hadot seems to take it on faith, that if we only abstract from all our particularities we can access some universal rational human nature and all find peace and harmony together. In the aftermath of the horrors of the 20th century this appears hopelessly naive. Kant, for Hadot, is the true heir to the essence of ancient philosophical practice. Shusterman doesnt even try to smuggle in ancient discourse under the guise of the Enlightenment outlook or even his own preferred discourse of pragmatism. He points out that ancient thought is far too dated to provide real options for todays pursuit of philosophical life. 126 But his criterion for selecting real options is not mere chronology. Instead he advocates investigating those philosophical lives that have been practiced in actual social, political economic, etc., conditions close to our own. Then we will get at least the possibility that a particular philosophical practice could become a live option for us. There are three reasons for allowing traditional Christianity (and orthodox Judaism, and others) room on the options table of the philosophical practice movement. First, it allows access to genuinely different ways of seeing the world. For example I will take the contrast between the phenomenon that Joseph Weiler has termed Christophobia and the views of Leonidas Donskis, a Lithuanian philosopher. Christophobia, in Weilers judgment, is an ideological mesh of eight things that make it virtually impossible to see, much less acknowledge, the possibility that Christian ideas, Christian ethics, and Christian history have anything to do with a Europe committed to human rights, democracy, and the rule of law. 127 One of these components is the conviction that the Holocaust was the logical outcome of Christian anti-Semitism, and that saying No to Christianity is necessary to prevent such a
122 123
Ibid., 274. Ibid., 276. 124 Ibid., 278-279. 125 Ibid., 280, cf 268. 126 Shusterman, op.cit., 7. 127 J.H.H. Weiler, Un Europa cristiana: Un saggio esplorativo (Milano: Biblioteca Universale Rizzoli, 2003). Discussed in George Weigel, The Cube and the Cathedral (New Your: Basic Books, 2005), 72.
134
thing from ever happening again. Another is the denial that the Revolution of 1989 was decisively influenced by Eastern European Christians, especially by Pope John Paul II. There are more. But I will contrast this Christophobic way of seeing recent European history with that of Professor Donskis. He and many others in Eastern Europe have a profound suspicion of scientific ideologies. In a commencement address in 1998 Donskis expressed the view that One of the most dangerous ideas ever produced throughout history is the notion that true science has to put aside such things as human values and free choices. . . . Nazism and Marxism are examples of this dangerous and antipluralist idea. . . .These supposedly objective systems brought immense destruction and suffering on the Lithuanian nation. Professor Donskis observed that the Christian faith has nurtured humane qualities, respect for the person, and freedom in Western civilization. Christian faith, he said, has sustained pluralist society and made possible the respectful dialogue that is essential for democracy. 128 The contrast between these ways of seeing is profound. But it is clear that both sides must employ the principle of charity in listening to the other if any dialogue is to happen. If either view is not permitted to be heard, then imaginative understanding of how otherwise intelligent people could disagree so profoundly with ones own views is lost. The second reason for including Christianity on the table of options in philosophical practice is its historical features. It may not be a live option for most North American and Western European practitioners, but it could become so since it meets Shustermans criteria for having something relevant to offer to the contemporary pursuit of the philosophical life. It is a live option all over the world. It has been continually practiced and lived for 2000 years, not merely relegated to the museum as an artefact to be studied. Accordingly, there is a tremendous wealth of material on the spiritual disciplines, character growth, and transformation which is mot merely discoursive or academic, but which has come out of the actual experience and practice of living communities. 129 Also, because there are many communities of Christian philosophical practitioners, finding a congenial companion, a group of friends or a whole community to practice with is not terribly difficult. One need not fear having to go it alone. Digging into the self is essentially a solitary activity, even if one is sitting in a circle of others who are also doing such digging. It is not surprising, therefore, to find that solipsism is one of the more representative infirmities of the modern soul. 130 Because Christian philosophical attention to the self looks outward, this danger is averted. Finally, the Christian tradition takes seriously the concept of vice or sin. We need not be reminded of Solzhenitzens statement that the line dividing good from evil runs through the heart of every person, or Arendts insights on the thoughtlessness and banality of evil to
128 129
David Shenk and Linford Stutzman, Practicing Truth (Scottsdale: Herald Press, 1999), 21. See, for example, Dallas Willard, Renovations of the Heart (Colorado Springs: Navpress, 2002) or Richard J. Foster, Celebration of Discipline (HarperSanFrancisco, 1998). 130 Craig Gay, The Way of the (Modern) World: Or; Why Its Tempting to Live as if God Doesnt Exist (Vancouver: Regent College Publishing, 1998), 196.
135
realize that to ignore the possibility of being wrong is extremely dangerous, both to our souls and to our society.
136
scar Brenifier es doctor en filosofa por la Universidad de la Sorbona (Pars) y est especializado en didctica de la filosofa, talleres de filosofa y filosofa para nios. Ha viajado por todo el mundo para desarrollar la prctica filosfica, tanto dentro del mbito universitario como para el gran pblico, mediante el caf filosfico y el asesoramiento filosfico. Su coleccin de libros para nios Philozenfants (Filonios) ha sido publicado en diversos idiomas y multitud de pases. Ediciones Idea ha publicado El dilogo en clase (traducido por Gabriel del Pilar Arniz).
NASRUDDIN HODJA, A MASTER OF THE NEGATIVE

WAY
Oscar Brenifier
Pars, Francia
A - The negative way In the beginning of the Hippias minor dialogue, a discussion sets in between Hippias and Socrates, on the question of who is the best man in the Iliad, between Odysseus (Ulysses) and Achilles. The debate centers on the issue of lying, and Hippias claims that Achilles is a better man because he does not lie, contrary to Odysseus, who is the most cunning and doe not hesitate to hold a false discourse. At a certain point, Socrates shows that Achilles makes as well statements which are not true, but Hippias then uses as a defense of his hero the fact he does not lie consciously: he just changed his mind, but he is very sincere. A debate Socrates concludes by claiming that Odysseus is better than Achilles, since when he lies, he very well knows that he is lying, so he knows the truth more than Achilles. We would like to use this example of a classical philosophical text to introduce what we can call the via negativa negative path - of philosophical practice. We call it via negativa just like the traditional concept of via negativa used in particular in theology
137
which is commonly used to determine for example the nature of God though the denial of what he is not. Thus Socrates defends lying in order to defend the truth, with the same irony that he claims his own ignorance in order to teach. And what is here used in a more conceptual and rational way is encountered as well in more playful way by the clown, the actor, the novelist, the caricaturist, the humorist, etc. All these very common modes of expression describe or stage certain schemes, behaviors, characters and situations, as a way to denounce them and obviously prone the opposite of what they represent. Thus the pretentious, the selfish, the hypocrite, the ambitious or any other typical defect will be presented in such a ridiculous, gross or exaggerated fashion, that this scenic posture will evidently criticize the ones who are affected by these defaults in order to encourage the quality opposite to it. Or at minimum, it represents a Know thyself injunction. An interesting aspect of this scheme is the large proportion of unsaid in those modalities of expression, which leave tremendous room to ambiguity, and as the same time a lot of space for freedom, since it does not saturate meaning, since it permits multiple representation and interpretation. The emergence of the comedy in renaissance Europe is a clear example of this freedom to criticize, both society and the power in place, therefore giving permission to think. Or what allowed the court jester to play his role of mocking even the king while going unpunished was precisely the dimension and tremendous ambiguity, that for example allowed the punning, the spirited playing with words. Harsh criticism came out of the fools mouth, but in such an indirect way that if one would get offended, he would reveal himself and become the laughing stock of all. The baroque conception where world and stage become one single entity, making us a distant spectator of our selves, is a good illustration of this general principle. 1 - Philosophy as science But negative theology is mystical and comedy is a mere show, when philosophy is supposed be of a rather scientific order: it should found itself on reason, on logic, on demonstration, draw a system, therefore ambiguity, innuendos, allusions, exaggeration and other such literary tricks are not exactly welcome. We can here just remember the Hegel lectures on Plato, where the mere fact that Plato tells a story like the Allegory of the cave signifies that at this time he is not producing a philosophical discourse. Philosophy can only be rational and scientific, and this Hegelian heritage will definitely model the face of philosophy. Therefore the image of the philosopher, as the nature of his productions, tends to be wise and direct, more than foolish and indirect. After all, in a culture founded within the matrix of Christian values, let us not forget that the oblique is the devil, for the devil is crafty. In French, the word malin means smart or shrewd, but it refers as well to the devil, since it comes come malus: bad. To be moral therefore mean to say the truth, to say things the way they are, and to behave according to established standards of the good and the recommendable. In fact, in the mentioned Plato dialogue, Hippias shows a rather often occulted but fundamental aspect of the sophist: the sophist is the one who knows, he says the truth, he is the specialist of the good, the technician of knowledge, the keeper of rightness and morality. Calicles claiming that one has to follow his impulses and desires and Gorgias reducing speech to mere rhetoric
138
is only an attempt by Socrates to show the fundamental immorality of such a position. Since, as Pascal said, true morality laughs at morality. And knowledge is in itself immoral, for its pretensions and hypocrisy, its fundamental negligence of virtue, its disdain for the good, and moreover its ignorance of being, its absence of being. The rational and moral speech is merely the discourse of convenience and convention, of good conscience, the philosophical correctness that Nietzsche criticizes as the small reason, in opposition to the great reason of life, or when he denounces the illusory concept of human conscience. For even though this trend of negative philosophy is not the hegemonic one and is even contrary to it, it maintains itself as the regular other of philosophy: its enemy brother, its shadow and denigrator. 2 - Antiphilosophy This minority current of philosophy, this antiphilosophy, which pretends to show and shock more than it pretends to tell and explain, is already very present and visible within philosophy itself, for example in the character of Socrates, and its devastating irony, this form of speech that says the contrary of what it says. What a historical joke we have there in Socrates, that we can recognize as the founding figure of philosophy, its hero and martyr, with someone that preaches the false to know the true, and even worse, someone that shows that we are condemned to falsehood since truth cannot be known. He had necessarily to be killed, he who preached an antilogic, for example in the Parmenides dialogue where every proposition and its contrary is both tenable and untenable. If the false is true and the true is false, we dont know anymore where we stand, we dont know anymore if we exist: the carpet has been pulled from under our feet. But what amazing freedom is given to us: the right to think the unthinkable, all the way into absurdity. Nevertheless, the agonistic dimension of this otherness, the crossing over on the other side of the mirror, the fragmented this sidedness of reality which refuses the establishment of any system, of any conceptual and ethical map, is unbearable for both the common man and the knowledgeable man, since both compose, as raw or cultured as they are, the hierarchy of self evidence and good horse sense, a worldview where coherency has to be granted. The cynic, with its total lack of respect for anything and anyone, provides in this context an interesting historical example: it is the rare case of a philosophical school whose name is used as well as a moral condemnation. Alongside with nihilism, although someone like Nietzsche will try to show that contrary to the appearance, the nihilist are not the ones who appear so to the superficial understanding. And what both cynicism and nihilism indicate, what they have in common with the Socratic method, is their power of denial, their heavy dose of contempt. It is not so much here the place to learn, but the place to unlearn. One should not teach principles, but on the contrary corrode those principles in order to think. Knowledge is here largely conceived in opposition to thinking, the former conceived here as a possession of fixed ideas that crystallizes, rigidifies and sterilizes mental processes. So the main task of the teacher, if teacher be, is to untie or break the knots that knowledge represents, a knowledge that is characterized as opinion - be it common opinion or educated opinion, as Socrates distinguishes - in order to free the mind and allow thinking. Just like in eastern practices such as Zen, what is needed is to short circuit the usual paths of thoughts, seize them through some shock effect, by mean of some conceptual paradox, critical analysis
139
or some strange behavior, which should hopefully produce some illumination. And when the mind will wake up to itself, it will know where to go, since mind is naturally inclined to think, unless it is hindered in its proper activity. 3 - Dialectics It is not doubt which makes one crazy, it is certitude says Nietzsche. Even though the Nietzschean abrupt interpellation is definitely not the Socratic laborious questioning, they both agree on this idea that ones mind should not be jailed within its own thoughts. The thoughts we entertain necessarily stop us from having other thoughts, especially if those thoughts are the kind of general principles that determine what is acceptable and what is not. This has an echo in Heidegger, when he writes: What gives the most to think in our time which gives us a lot to think is that we do not think yet. So we have to become a stranger to ourselves in order to think, we have to alienate ourselves in order to be. And those hypotheses are at the heart of the philosophical function as we see it: they found our philosophical practice. Therefore negativity becomes a major part of our activity, of the activity we invite our interlocutor to get involved in. The work of negativity, in a more conceptual way, as Hegel and others define it, is the work of criticism, the crucial step that allows and conditions dialectical thinking. This is what the German philosopher defines as the moment following A is A, when A is not A. But the other form of negativity that concerns us here is more linked toward open-ended dialectics, when the synthetic moment that traces the path to the absolute is not definable, not even searched for. This is what we find in Heraclites, in Socrates, Kant and others: the aporetic perspective, the antinomy, the open ended tension that leads to the gap, to the abyss, leaving us with a intuitive and strong presence of the absolute, but an unspeakable one, the thought that Plato calls the unhypothetical, the unconditioned that conditions the conditioned, the indescribable vanishing point from which perspective every point can be described. This general frame work might sound strange to the reasonable, rational, down to earth or horse sense practical person, for whom this looks irrational, unpractical, mysterious or even mystical. But it is indeed a very simple principle: it is more or less the reminiscence theory of Plato that operates. Everyone knows everything already, but one has to remember, a reminiscence that is the job of the philosopher in each one of us. We dont know because we forget, and especially because we dont want to know, we prefer not to know. So there is no use explaining something to someone when he does not want to know. There is only to attract his attention to his own attitude through some device that will surprise or seize him, and he will know by himself, unless the will to know is very profound. 4 - Methods The way Socrates operated this cognitive shock was through questioning, provoking the interlocutor into discovering his own incoherency and ignorance, a process which allowed the person to give birth to new concepts: maeutics. For Heraclites, the struggle of contraries engenders being, so the emergence of those contraries allowed us to think and to be. For the cynics, man is so deeply entrenched in conventions that the only way to get him
140
to think is to behave in the most abrupt fashion toward him: by fornicating in public, eating with the hands, going around naked or living in barrel, by pretending men are not men, etc. All these theatrics should affect the individual mind more than any speech should do. In the Far East, the master would produce a strange paradox, or act in a strange way, and the student should by himself meditate on the meaning of it, without any explanations ever given to him. And in some schools, the master would not hesitate to become violent in order to produce the desired pedagogical effect. A rather rash perspective which comes as a repellent for those that think philosophical practice is geared at making one feel at ease or happy! And a very unethical posture indeed since the individual does not constitute his own end anymore: he is the mere instrument of truth. In a more subdued and formal fashion, Kants antinomies are a conceptual reduction from the same inspiration. In order to think, you have to know that you operate from a biased partial perspective, from a limited postulate that could be totally inversed without any problem. For example the hypothesis that the universe is finite is not less valid than its opposite, the hypothesis that the universe is infinite. To conclude this rather long preamble, let us add a few words on our own practice, in order to establish briefly how it inscribes itself in this current of negative way. Our postulate is that most questions we ask ourselves, most problem that haunt us, have their solution in our own selves, at least more than anywhere else. Thus our main task, with the person we engage in a philosophical dialogue with, is to become conscious of herself. First by asking her to be conscious of her own question: through analysis, conceptualization, explanation, and other forms of deepening the signification and implications of it. Second through inviting this person to observe carefully her own thought and behaviors and pass judgments on herself. Thirdly by periodically asking to take the counterpoint of her own ideas and dwelling in depth this counter perspective. Fourthly to accept and enjoy the unthinkable that she has necessarily produced in the process, which most likely deal in a profound fashion to her own problem or question. But this particular way of working implies much resistance from our interlocutor, often stunned at her own ideas, and we therefore have to devise a battery of tricks in order to accomplish the described task and overcome the intense desire to tell oneself lies and stories of delusion, to avoid the denial. Some observers watching this practice criticize the fact that we work very closely with the words, just like if the words had a reality of their own. And we agree with this observation, since this is the way for us to talk about a practice. The words are not any more what we want, but they constitute an objective substance that oblige us to confront a material reality, what specifies a practice and distinguishes it from theory. The harsh relationship to the words makes the being visible, including its own tremendous capacity of self-denial capacity. Therefore we show and act, rather that say and describe, even though our work constitute primarily of words and ideas.
B - The case of Nasruddin Hodja

There are different reasons why among a number of case studies of the negative way or antiphilosophy figureheads we chose Nasruddin Hodja. The first reason is that he did not exist as an actual person, and one of the requirements or our practice is precisely to develop the capacity of the person not to exist. Nasruddin is a myth more than anything else, even
141
though in the city of Akshehir (Anatolia) in Turkey, some will pretend to show you the grave where he was apparently buried in 1284. If such a historical being did exist, he was only the starting point for a very large body of stories. The hero of those numerous funny and absurd tales encounters many situations and can alternately be a peasant, an imam, a boatman, a roaming predicator, a doctor, a teacher, or a judge, he can have no wife, one wife, two wives and does not hesitate to practice homosexuality, but more conclusive on the mythical aspect of his existence is the fact he is portrayed periodically as the jester of Tamerlane, when the latter conquered Turkey only at the end of the fourteenth century. Like Ulysses, Nasruddin is no one and everyone, he represents a tradition oral and written - more than a specific person, from which he draws his strength as a school of life more than as a petrified hero or a petrified opus, a nature that is more conform to his being. Even his name changes totally, since in his fame around the Mediterranean he will come for example to bear the name of Jiha in Maghreb. And even his original Turkish name Nasruddin is very common in this part of the world: it means glory of religion, Hodja referring to the vague title of master. The second reason we chose him is the popular aspect of his person and what is told about him, for the nature of the tales that are told easily make him a folk hero, if only because they are funny and lively, and therefore efficient and pedagogical. Out of those stories, each listener will hear and understand what he can, with his own means, a phenomenon that is interesting to watch when one tells those different tales to different public. The reactions to the different contexts, to the degrees of subtleties, to concreteness or absurdity, will reveal more than many words who the listener is and how he thinks. Even the incomprehension of the story will be useful, since it will send back each one to his own ignorance or blindness. The third reason is the width of the field covered by those stories, precisely because they represent a tradition more than a particular author. Questions of ethics, of logic, of attitudes, existential issues, sociological issues, marital issues, political issues, metaphysical issues, the list is long that can be drawn of the type of far ranging problems or paradoxes posed to the person that comes in contact with this body of critical knowledge. The apparent lightness of many of them reveal and hide a profound understanding of the reality of being, even if one can easily remain on a superficial external apprehension of them. But if the classical philosopher will claim than the conceptualization and analysis like the one we indulge in is necessary in order to constitute philosophizing, one can as well respond that this formalization of the content can accomplish a sterilizing function and give the illusion of knowledge. But lets leave for another occasion the debate about the nature and form of philosophy. Although one hint that can be useful as a contextual information, is the close relationship of Nasruddin to the Sufi tradition, the latter which helped transmit the stories of Nasruddin, contemporary and neighbor of the great mystique poet Rumi. The forth reason is the terribly provocative personality of this living myth. At a moment where political or philosophical correctness tries to promote ethics and good behavior to varnish the civilized brutality of our society, Nasruddin can be very useful, since he is endowed with about all major defaults of character. He is a liar, a coward, a thief, a hypocrite, he is selfish, gross, abusive, lazy, stingy, unreliable and impious, but especially he is an idiot and a fool, and a very accomplished one. But he generously offers all those grotesque traits of character to the reader, who will see himself just like in a mirror, more
142
visible in its exaggerated deformity. He invites us to examine, accept and enjoy the absurdity of our self, the nothingness of our personal being, as a way to free our own mind and existence from all those pretensions that are geared at giving us a good conscience, but that do more to induce personal and social compulsive lies that anything else. His way of being deals a terrible and appropriate blow to the idolatry of the individual self, so characteristic or our occidental modern culture, to our factitious and permanent search for identity and happiness. Through his atrocious small lies, Nasruddin helps us set up in broad daylight the big lie. And little by little, we would like to take the place of his best and eternal friend: his donkey. But for now let us cut short the rationalization of our own choice in order to comment and analyze some key stories of Nasruddin Hodja, from which we can get a sense of the significance of his philosophical content and the implications for life and understanding. We cannot deal in such a short article with all the themes dealt with in the numerous stories, but we will give some insight on some of important themes. As well, we will add some hints on the way that those stories can help in the teaching of philosophical practice, in the philosophical guidance or consulting work. As a little philosophical reading exercise or meditation, we suggest to our reader, after reading each little story, to attempt producing his own analysis before reading ours, in order to appreciate the difference of interpretation, and we ask him to not hesitate send us his own so we can as well benefit from it. 1 - Teaching The preacher Nasruddin on a trip stops by a small town where the imam just died. Hearing he is a preacher, a group of faithful comes to get him in order to give the Friday sermon. But Nasruddin does not really want to do it, he feels tired and protests. But the people insist and he finally accepts. Once on the pulpit, he asks Dear brothers, do you know what I will talk about? And everybody answer in one voice: Yes! So Nasruddin answers: Well then, there is no use for me to stay here! and he leaves. But the people, frustrated of the good word, fetch him once more in spite of his resistance, and when he asks again the question Do you know what I will talk about? everyone answers No!. To this, Nasruddin answers with a tone of anger: Then what I am doing with such a bunch of infidels and pagans !, and he leaves in a huff. But another time again, the faithful, somewhat irritated fetch him, in spite of his protests, and he comes back. Everybody is ready for his terrible question. Well, do you know what I will talk about? asks he for the third time. Yes! shouts half the crowd. No! shouts the other half of the crowd. So Nasruddin answers: Well I propose that the ones who know explain everything to the ones who dont know! and he leaves.
The preacher is a very interesting story that poses the paradox of teaching in a Socratic way. The postulate of it is that a teacher can only teach what the students already
143
know, implying for example that it is not worth teaching someone if the ideas involved do not speak already to him, and if it does, he can teach himself. For this reason, the students actually do not need a teacher, as tries to show Nasruddin when by three times he leaves the assembly. And the only way the group can teach itself is through discussion, a sort of mutual teaching, where each student is a teacher. The lazy teacher, or foolish teacher, is therefore a good teacher: he gets the students to be active and force them to mobilize their own knowledge and be creative, therefore practicing Socratic maeutics. And of course he does not explain this to his students: he expects them to figure it out, because he trusts them, even though he treats them in an apparently rude way, which can hurt their feelings. And he should not be worried that they merely stay at the level of appearance: his laziness. That is the risk to take. No teaching, even the best, guarantees understanding anyhow, especially when there are long explanations. In our work as a philosopher, many interlocutors will act as the faithful and expect from us the good word, if not the truth itself, especially when they have difficulties they want to resolve, or simply because they want to be charmed by a beautiful speech. And they will be very unhappy if they do not get what they want, not understanding that the man of knowledge does not do his duty. But our work here is to teach them to trust themselves, not by explaining this to them, which would prolong an infantile relationship to the authority, but by posing a paradox that will make them become conscious - by themselves - of their own heteronomy, the statute of minority that they impose on their own self. This situation is even more acute when someone is looking for motherly consolation, asking for a soft touch that will make them feel better: for those, such a behavior is actually intolerable, it will make them feel rejected, and maybe rightly so. Nasruddins practice is pitiless, a lack of mercy that might just have its own legitimacy. It might make one angry, but on the long run, it might make him think in a more profound way.
2 - Truth The key Late at night, Nasruddin and his neighbor come home from a feast. While trying to open his door, Nasruddin drops his key on the sidewalk. Hearing this, his friend comes to help him find it. But Nasruddin leaves him in the dark and start searching in the middle of the street, where beams a beautiful moonshine. His neighbor, surprised, asks him: Why are you looking for your key over there? You lost it over here!. To which Nasruddin answers: Do as you wish! I prefer to search where there is light!.
This story is very famous in various forms under different climates. It has sometimes lost some of its strength and significance by loosing the context, when it is known for example as the story of a drunken man. The fact it comes from Nasruddin, known as wise
144
even though foolish in appearance, invites the listener not just to laugh at the silliness, but to search deeper, behind the surface. And indeed this story about light and dark, the key and the opening, deals directly with the question of truth. For often, when he is in need, man prefers to look where he thinks the desired object is, instead of where he has a better chance of finding it. But the paradox would be too simple, if it was not that as well we can affirm that man, just like Nasruddin, searches for truth where it more comfortable, where he prefers it to be, even though he has no chance to find it in this very place. So Nasruddin, depending on the interpretation, is behaving in the correct way although appearing foolish - or he is behaving in an outright foolish way. But maybe in this incertitude lays the crux of the matter: truth maybe necessary of a paradoxical nature, and we never know what is light and what is darkness since both are as blinding one as the other. In our practice, we have noticed that incertitude is one of the most unbearable situation the human mind knows. We want to know for sure. Many ideas come to us, and because we feel uncertain, we claim we dont know, or even that we cant know, a certitude from which comes despair. But we prefer this certitude of ignorance, including the profound sense of impotence and the resentment that comes with it, to the incertitude of knowing, to the anguish of indetermination. Thus to avoid this problem, most of us will cling to certain ideas or principles, that we will repeat forever like some incantatory mantra, and whenever we will be asked to look elsewhere and envisage different ideas, we will forcefully refuse to relinquish what we consider our ideas like a snail so attached to his shelter that he will shrivel up inside his shell whenever anything strange or new seems to threaten him. Our main task as a philosopher is to invite our interlocutor to allow himself to think bold and daring thoughts, thoughts which are bold and daring merely because we are not used to think them. We call this thinking the unthinkable. And once these thoughts appear, the problem is to hear them, accept them and even enjoy them, for even if those thoughts come from itself, the individual mind wiggles and giggles in order to avoid those ideas and reject them, because our own thoughts, like unwanted children, make us feel uncomfortable. 3 Choice
The two wives Nasruddin has two wives, his older wife Khadidja and her young cousin, but both quarrel a lot to know which one their husband loves best. They regularly ask him which one he prefers, but Nasruddin, who likes peace in the household and does not want to risk himself in such a dangerous endeavor, cautiously prefers to avoid answering their questions, answering that he loves both. But one day, the two women, tenaciously try to corner him and ask him the following question: Suppose that the three of us are in boat and both of us fall in the water. Which one do you help first? Nasruddin hesitates then answers: Well Khadidja, I think that at your age, you must know a little bit how to swim!
145
Once again, this story captures a number of different issues. In appearance, Nasruddin is a coward, lying in order to avoid problems, since we discover he actually prefers his younger wife, choosing the newer being a classical choice, like children do. And a most common way to lie is to deny having preferences, refusing to recognize our own tendencies and subjectivity, thus avoiding making decisions by claiming a certain neutrality in order to detain everything at the same time. Choosing is full of consequences, and any particular choice implies the finitude of self. Hence Nasruddin is very human again by claiming he has no preference. At the same time, the parallel issue is the one of recognition, for if we dont like to choose, at least not in a conscious way, on the reverse not only do we like to be chosen, but also we want at all cost to be chosen, one way or another, like the wives of the story. To be the elected one is to be special, it gives importance to our self and meaning to our life. Otherwise, we blend in the generality of humanity, feeling utmost loneliness, a perspective that is equivalent to a symbolic death. To be loved, or its equivalent, to be the first, or to be the only one, remains therefore a major existential issue. But although Nasruddin acts as a coward by not answering, as a liar for not admitting his choice, as a macho for not taking in account the sensitivity of his wives and as a brute for answering the way he does, he actually points out in a profound way to the resolution of the problem raised: autonomy knowing how to swim - is here the key concept. Indeed, being older, Khadidja should know better than look for outside recognition. She should have less worries about others opinion of her, be more distant about the perception of her self, and deal with reality in a more autonomous way. A frequent reason why one looks for the philosophers company is the seaming meaningless of ones life. This absence of significance is often due to the feeling a lack of recognition: by the parents, the children, the mate, society, working place, peers, with the consequence of lack of recognition by one self. Many questions that will be asked, many issues that will be raised, have this situation as a background or as the only reason. At the same time, the reverse can be said, that the reason we look for recognition is that we dont accept or love our own self. And this is generally the case because we have a number of entrenched ideas about what we should be and what we are not. The role of the philosopher in all this is first to dedramatize the issue, but bringing in the reality principle in order to deflate the balloon, so actual thinking can take place in all sobriety. Especially since in general those issues, when one comes to discuss them, have taken quite an obsessive turn in the mind of their beholder. We are what we are, and life is not what our desires and fears make out of it. We know how to swim, dont we? We just forget that we know, and that is reason often we are capable to drown ourselves in a glass of water. And like a drowning person who refuses to be helped, whom motivated by panic even threatens and molests the helping hand, the needy mind will throw every stick and stones at her disposal to everyone around in order not to think, before admitting that this was nothing but a big schwarmere, as Hegel calls it. The hustling and bustling of whirling emotions that looks like thoughts, but actually completely hinder any actual thinking. Therefore, how can the philosopher on those premises avoid being straightforward and rude? If in order to think one has to stop thinking an excellent guiding principle - any indulging in a nice discussion might only reinforce the non-thinking. The reality principle is then an excellent master and guide.
146
4 Morality and logic The rooster A couple of young men, known pranksters, wanted to play a trick on Nasruddin at the public bath. They each take one egg, hide it, and then propose to Nasruddin a wager. Each one will try to lay an egg, and the one who cannot will have to undress in front of everyone. Nasruddin accepts, and the two start wiggling their ass, clucking like hens, and finally drop their egg. Seeing this, Nasruddin lets down his towel, and visibly animated by an intense physical desire starts pursuing the two hens. The two young men, scared and scandalized at this sight, start screaming. Nasruddin! What are you doing? Have you gone crazy? Well my little chicks, calm down! answers the Hodja. How can you lay an egg again if you dont let the rooster climb on you?
A major theme covered by this story is actually a very common one in the Nasruddin story: the question of logic, of consistency and coherency, of sense, up to its limits, the confrontation to the absurd, to the senseless. A confrontation of meaning to meaninglessness, which explains why in so many of those stories, Nasruddin has all the appearance of a lunatic, of a fool, of an insane person. What is happening here? Two persons want to be smart, smarter than a third one, and the gain they get is that by making the latter a fool, they will prove their smartness to themselves and everyone. But the trap closes down on them, since Nasruddin takes their game even further, to such an extremity that they recoil and shriek: they fear for themselves and rules of morality are being breached. Who knows what can then happen! The reaction of the master is to teach not with words and explanations but with actions, unwholesome actions, with theatrics, for this will speak more, in a more striking and efficient way. In this case Nasruddin runs after his students in order to sodomize them in public. They thought he would be scared of exposing his nudity, and he exposes even more of himself, thus exposing them! We are here at the heart of antiphilosophy. Nasruddin shows rather than demonstrate. The immorality or foolishness of the pranksters initiative is not denounced by some kind of lecture or rational discourse, but by setting a course even more foolish or immoral, although some open minded modern readers might have a hard time with this aspect of things Ironically, there is a pharisaic dimension to these two young men, very typical of immoral behavior: who, more than the immoral is more willing to denounce immorality, as they do here? Is it not a nice and easy way to pretend or regain certain virginity? Or simply because one is scared of pursuing or just envisaging the consequences of ones actions. This goes too far! they will say: they are shocked! Just like if they were not already well engaged in this path. Nasruddin here is a teacher of the cynic kind, who wants to act as a mirror, by putting into light and amplifying a certain way of thinking. True morality laughs at morality.
147
The philosophical consultant has for major obstacle in his work what many a philosopher has called good conscience, although this good conscience has a mirror image: bad conscience. Moral conscience a fundamental faculty - is often contrary to consciousness, although funnily in a number of Latin languages the word is the same. Since there is a bad judgment put on some of our thoughts and actions, we dont want to see them for what they are. We want to feel good, we want to enjoy the feeling that we are on the right side of things, with the good guys, when the bad guys are way on the other side. As a result of this pressure, be it of personal origin, familial or social, the subject does not dare think what he thinks, does not want to recognize his own thoughts, or will refuse to pass judgment on them. There is a powerful form of self-denegation, a denial of ones own thinking or desires, just to conform to some established principles or values. Nasruddin is here useful, since he invites us to freedom of thought and action, he incites us to abandon at least momentarily any fear of the others, their glare and their judgments. If one wants to please the others, look moral or intelligent, the chances are he will think and act stupid and immoral, even if the others grant him the expected award. Convention is a pact where by everyone agrees to act and think in the same way in order to congratulate each other. In order to think freely, the question is not simply to denounce systematically the conventions: this could amount to a mere reactive adolescent behavior. It is necessary to examine them, recognize their statute, evaluate them, their pros and cons, and determine with a free mind if they are worth abiding by. But unless one is capable in some way to break the law, the law is only a reign of terror, since no law, moral or legal can pretend to any kind of absolute. Therefore one should learn to respect the law, learn to violate the law, and especially learn when either is appropriate and necessary. At least in the perspective of philosophical counseling as we see it. As for logic, the interesting point is that logic, often perceived as a constraint that limits our thinking, is here used as a crucial tool in order to become conscious of ones own thinking. For indeed, as Nasruddin did, if we prolong the logical course of any perspective, we will have a good insight into its value or significance. As absurd as the ideas are, we will be able to think them instead of shutting our eyes in order to protect our good intentions, through pseudo-reasonable rationalizations. But we have to transgress certain well-established principles, for example the prohibition to exaggerate. The logical projections of our own ideas, however absurd they seem, is always a liberating and enlightening thought experiment, a simple procedure very useful for the philosophy practitioner. This is what the two young men should understand from their teacher. 5 - Fault The turban Nasruddin while on a trip stops late at night at the inn. There is only one room left, with two beds, one of which is already occupied. No problem, says our man. Just wake me up at dawn: I have to leave early. And dont make the mistake, I am the one with the turban, adds he, while taking it off and putting it on the chair next to the bed. At daybreak he rushes out and leaves on his donkey. At midday, seeing a fountain he wants to quench his thirst. While bending over, the water mirrors him, and he notices his head is bare. What an imbecile this innkeeper! exclaims he, irritated, I told him explicitly: the one with the turban. And he woke up the wrong person!
148
I am fine and the world is wrong. Or Its their fault, is a recurrent theme in the Nasruddin corpus, to shed light on a typical human mental habit. Especially when this takes place in the context of intense activity, when the busy little beings we are have no time to think, take no time to think. The other is the easy way out, like little children He made me do it!. Other form, very classical, the Cassandra syndrome: I told them and they did not listen to me!. Once again, the form of the argument or its internal localized logic is very coherent. After all, Nasruddin did tell the innkeeper to wake up a man with a turban, and he did not: he woke up a bare headed man You really cannot trust anyone. What is at stake here, beside the question of avoiding personal responsibility and taking the time and liberty to think? It is once more the problem of universality, of objectivity, of reason, of reality. The tendency for each one of us is to produce a speech that fits us, that makes us feel comfortable. This usual speech, we dont even have to think about it, it comes naturally, as a defense mechanism, as a sort of conatus of our ego who wants to survive and protect itself: we are ready to think and say just about anything in order to rationalize our little self and the image it projects. And if someone dares attempt to interrupt it, either we claim his speech makes no sense, or we just send him back to his own reduced subjectivity, which is not more legitimate than ours: it is just his opinion. His against ours. The insight or help Nasruddin provides here to the philosophy practitioner is the understanding of the gap or discrepancy between any particular reason and the wider ranging reason which Descartes claims is the most widely shared thing in the world. When someone comes to meet the philosopher, he outlines a home made rationality, a sort of personal architecture that he inhabits, in which he might just be a blind prisoner. So the role of the counselor here is to invite his interlocutor to momentarily step out of himself, by proposing to conceive some other imaginary self which would think otherwise, or that would have to entertain a discussion with the neighbor, with the common man, with a group or persons. At that point, it can be hoped that the guest will glimpse the arbitrariness or foolishness of his own path, the limitedness of it. And if for some reason, which may seem legitimate or not for the practitioner, the interlocutor wants to maintain his position, he will do it we a more conscious mind, and that is the whole point. The requirement here is therefore to dedouble ourself, as Hegel invites us to do, as a condition for consciousness: in order to think, we have to see ourself thinking. The mind has to become and object to itself, on which it can act. It has to dare see itself thinking, in particular in all those little ratiocinations it knows so well how to concoct. And the role of the philosopher is here nothing but to create the conditions of this visibility. C - The Punch line There is general paradox in the character of Nasruddin. He is terrible with us, he is devastating and pitiless with our egos, but we love him for it. In a period where reigns philosophical correctness, where we are supposed to be so nice and make everyone happy, when there is so much discourse on ethics probably because there is so little ethics, Nasruddin does not try to value the individual and make him feel good. To philosophize is for him to show the nothingness of the particular being, so egocentric and blind. But then,
149
why do we accept from him the kind of terrible criticisms we would not accept even from our best friend? One reason might be that he is actually pitiless for himself as well, which makes him our own brother, our better self. A brother that sacrifices himself to show us how foolish we are, who laughs at himself in order to laugh at us, a thwarted and funny kind of compassion. As a sort of inverted Christ like figure, who goes one step further that Socrates on the irony, as a good humored cynic, he takes on his own back all the stupidity, lies and mediocrity of the human species. But we should beware of making a martyr out of Nasruddin, for he would laugh at us for such a silly and sentimental idea. Just one more trick we invent to feel good! At the same time, let us entertain silly ideas about him. For it seems to us that the Nasruddinian perspective is not so much that men wont be fools anymore, but that they will know a little bit they are great fools. The question here is not to cure, if only because there is no way to cure, or because there is nothing to cure... There is nothing left to do but to watch the wonderful spectacle of the pathology, and to enjoy it as a Punch and Judy show, as grand theatre. Let us be entertained by this comedy of errors, let us laugh at the human drama. Much to do about nothing. That would be an excellent title. So lets keep on being foolish and enjoy it. Maybe something will come out of all this joke and laughter.
------------------Some extra stories (to be spread throughout the introduction) The toothache Nasruddin suffers atrociously from a toothache. But being rather soft, he is too scared to go the barber that would take care of him. A neighbor, impressed by his red and inflated mouth asks him to open his mouth. By Allah! What an abscess! If your tooth was in my mouth, I would have it pulled out right away. So would I! answers Nasruddin.
The guest Once more, Nasruddin has managed to enter a feast where he was not invited. But this time, the host has noticed his presence. What are you doing here, Nasruddin? As far as I know I did not invite you! Well, Omar, it is not because you fail on your essential duties that it will deter me from the right path!
150
The poet A man of the town who indulges in poetic pretensions asks Nasruddin to listen to some of his poems. After patiently listening the long declamation, Nasruddin renders a very frank judgment: the work is turgid, pompous and vain. At those words, the author becomes red with anger, and for five good minutes, he insults Nasruddin, throwing at him all the possible names. When the man calms down, Nasruddin comments: Your poetry is atrocious, but your prose is really excellent!
Ignorance A man was jealous of Nasruddins reputation as a man of knowledge. In order to challenge him and proves he is much wiser, he sends a list of forty very difficult questions. The Hodja takes them, and one by one, answers I dont know. His wife Khadidja, a practical woman, seeing this, tells him: Since you cannot answer any of them, why dont you write just once I dont know, instead of repeating all the time. To which Nasruddin answers: Oh ungrateful woman! Don you see this poor man has spent all his efforts trying to spread his knowledge for me. The least I can do, with my answers, by sheer politeness is to spread my ignorance for him.
A good deal Nasruddin has a job helping people cross the river on his back. Five blind men hire him and ask for the price. Five coins says he. He carries four of them on the other shore without any problem, but the fifth one is heavier and our man is getting tired. The blind man falls, gets carried away by the stream, and drowns. The others had heard his screams and ask if there is any problem. Not at all! answers Nasruddin, on the contrary you have now a much better deal: it will cost you only four coins!
The first one In the middle of the afternoon, when everyone is taking a nap behind closed shutters, Nasruddin stays in the middle of the town square under a terrible sun. A neighbor sees him and asks him what he is doing there, risking a sunstroke when nothing is going on around there. Nasruddin answers: Yes, but in case something happens, I want to be the first one!
151
Philosophers as Philosophical Pratitioners Words Ali wants to borrow Nasruddins donkey. My donkey is not here, answers Nasruddin. But Ali hears from behind the house the bray of the donkey. Ali gets mad: What kind of friend are you, you who claim your donkey is not there when it is in your garden!. Nasruddin answers: And you, what kind of friend are you, who prefer to believe my donkey than believe me!.
152
5. FILOSOFA MODERNA I
153
154
Godofredo Jess Chillida Mejas (Valencia, 1972) Licenciado en Filosofa por la Universidad de Valencia. Actualmente reside en Barcelona en donde ha cursado una Diplomatura de Postgrado (U.A.B) y en estos momentos prepara el trabajo de investigacin para la conclusin del Mster. Es miembro de la Associaci de Filosofia Prctica de Catalunya (A.F.P.C) interesndose Chillida Mejas trabaja como agente en una multinacional de origen sueco, llevando a cabo sus funciones dentro de una campaa de productos financieros, en donde tambin ha llevado a cabo labores de formador. As mismo ha confeccionado diversos artculos para la publicacin que gestiona la propia empresa, tratando temas como: la comunicabilidad dentro del mbito empresarial o la gestin de conflictos en la toma de decisiones. Recientemente ha participado en las Jornadas de tica Aplicada (Universidad Ramn Llull) presentando la comunicacin La empresa como agente social.
THOMAS HOBBES: LA CESIN ESTRATGICA

Godofredo J. Chillida Mejas Barcelona, Espaa
La felicidad es un continuo progreso en el deseo; un continuo pasar de un objeto a otro. Conseguir una cosa es slo un medio para lograr la siguiente. La razn de esto es que el objeto del deseo de un hombre no es gozar una vez solamente, y por un instante, sino asegurar para siempre el camino de sus deseos futuros. Por lo tanto, las acciones voluntarias y las inclinaciones de todos los hombres no slo tienden a procurar una vida feliz, sino a asegurarla. Slo difieren unos de otros en los modos de hacerlo. Estas diferencias provienen, en parte, de la diversidad de pasiones que tienen lugar entre hombres diversos, y en parte, de las diferencias de conocimiento y opinin que cada uno tiene en lo que respecta a las causas que producen el efecto deseado. De manera que doy como primera inclinacin natural de toda la humanidad un perpetuo e incansable deseo de conseguir poder tras poder, que slo cesa con la muerte 131 .
Thomas Hobbes
ABSTRACT En el presente trabajo propongo la utilizacin de diferentes conceptos hobbesianos como: accin racional, violencia, intereses, beneficios, acuerdo, etc., pensando que su aplicacin al mbito empresarial puede resultar til para el asesor filosfico, all donde la toma de decisiones compromete algo ms que la aceptacin de un taxativo y conclusivo resultado. El uso de estas ideas y conceptos puede servir de ayuda a la prctica del
HOBBES, Thomas: Leviatn. Madrid, Alianza., 2002. Cap. XI. Un incansable deseo de poder en todos los hombres. (Pg. 93)
131
155
Philosophical Consulting para comprender y analizar los momentos en los que se producen conflictivos. Al situar el punto de atencin sobre Thomas Hobbes, pretendo poner de relieve las nociones que este pensador nos brinda en torno a la cuestin de las acciones racionales, bsicas para la elaboracin de un contrato pacificador que evite el imperio de la pura violencia. Mi pretensin se centra especialmente en la articulacin entre la visin hobbesiana respecto de los momentos de enfrentamiento enrgico individual (y la solucin diseada por l), y las situaciones conflictivas dadas en el seno de la empresa, a la hora de llevar a cabo la toma de decisiones en casos tales como: acuerdos inter-departamentales, aplicacin de sanciones o incluso despido de empleados. El texto terico ir acompaado de un ejemplo prctico, en el que llevar a cabo la aplicacin de las conclusiones extradas en la primera parte del estudio, con el fin de poder ofrecer las herramientas necesarias para la solucin del conflicto presentado en el caso.
Introduccin: En el presente escrito deseo mostrar la articulacin que permita advertir el vnculo entre algunas nociones tericas del pensamiento hobessiano, contenidas en el anlisis sobre el diseo poltico-social y, las mltiples situaciones conflictivas dadas en el desarrollo de la empresa actual. Apuesto por esta decisin al entender que la empresa no permanece ajena a lo que acontece en el ncleo social que la sustenta, sino que la atencin entre comunidad y corporacin es dinmica y atenta. Pese a ser consciente de la distancia temporal existente y, por tanto, reconociendo que el tema de estudio que Hobbes afronta no es el de la empresa (cosa imposible en el siglo XVII) creo que conceptos tales como acuerdo, poder, orgullo o insensatez, hallados en el Leviatn, pueden ser tiles para interpretar y analizar el comportamiento de los individuos dentro de la empresa, en especial en casos en los que la disputa se hace explcita y las tensiones impiden el avance en conjunto, cosa que resulta nociva para los intereses de la organizacin empresarial. La puesta al da del pensamiento hobbesiano dentro de la actividad econmicoempresarial contempornea, en la que cualquier accin cooperativa se transforma en un gesto cargado de sobreesfuerzo, permite observar como ciertas decisiones tomadas a la hora de obtener el fin deseado (por ejemplo: recortar gastos en los materiales de oficina o implantar un producto nuevo en el mercado) poseen un origen y desarrollo que refuerzan el ego individual o corporativo. Sin embargo, en los ltimos aos dentro de la accin empresarial ha crecido el inters por establecer medios que posibiliten mayor comunicacin y entendimiento entre todos aquellos afectados por su actividad, es decir, entre quienes pertenecen a su propio funcionamiento y, sobre los que redunda de forma directa sus decisiones, lase, el conjunto social. Aunar esfuerzos es el modo ms racional de conseguir el objetivo pretendido y por tanto, colaborar es mucho ms beneficioso que mantener posiciones beligerantes. Si alguien desarrolla un pensamiento que permite atisbar a la empresa como un terreno en el que slo reina la accin agresiva, obliga a reducirla a un estado de excesiva incomprensin entre los sujetos que la componen, por el contrario, si asegura que el sector empresarial tiene que definirse por medio de un talante de voluntariado cooperante, tambin
156
est incurriendo en una hiprbole. Quiz lo ms interesante sea aproximar ambas posiciones. El tema, visto desde este posicionamiento abierto, se presenta como un reto para el asesor filosfico, al poder colaborar con su prctica a desarrollar herramientas interpretativas acordes con las demandas establecidas dentro del contexto plural y global en el que el ser humano, imbricado en la corporacin empresarial, lleva a cabo la accin electora que le permite continuar reconocindose dentro del cambio sufrido en cada toma de decisin profesional. Antes de pasar a vehicular la exposicin del tema, quisiera reconocer que si bien la psicologa, la sociologa o incluso la antropologa se han acercado al mundo empresarial de forma directa, la filosofa no parece haberse aproximado extensamente de un modo prctico, es decir, definido y concreto con nimo de aportar herramientas vlidas que puedan ser aplicadas en el sector empresarial. Sin embargo hay que reconocer que el anlisis e interpretacin filosfico pueden ser de extrema utilidad para un mbito en el que el juego discursivo adquiere un papel fundamental. Desde esta perspectiva es desde donde se inicia la justificacin del Philosophical Consulting aplicado al universo empresarial.
Un acuerdo beneficioso para todas las partes implicadas: Creo que el inters que despierta el pensamiento de Thomas Hobbes estriba en como solventa el problema creado, en el intento de hacer congeniar los intereses individuales con los grupales, en donde cada individuo se inter-relaciona lidiando con diferentes intereses, tambin, individuales. Hobbes pone el acento en el individuo insertado en el grupo, como un ser egosta cuyo deseo bsico es ver cumplidas sus voliciones. Este razonamiento empuja al filsofo ingls a advertir cmo el individuo, al querer progresar dentro de un grupo social, debe pactar con el resto de miembros. De ese modo se ve obligado a ceder parte de sus derechos personales (por ej., recortar su libertad de accin cuando sta resulte lesiva para otro miembro del grupo) si quiere concretar aquellos deseos que estimulan su accin. Este movimiento responde al hecho de buscar siempre el mejor resultado posible, sin llegar a poner en peligro ni la propia integridad (fsica y moral) ni el propsito buscado. Es preferible sacrificar aspectos accesorios a perder definitivamente la posibilidad de obtener el beneficio deseado. En trminos generales, el individuo pone en marcha el diseo de acciones racionales, sabedor y temeroso de los elevados riesgos de vivir en un estado de pura violencia (de conflicto abierto), por ello decide establecer estrategias que le permitan obtener los objetos deseados con el costo menos elevado y con el resultado ms ptimo posible. El individuo es capaz de disear un conjunto de acciones que le llevan a dar el paso contractual para quedar unido a otros individuos que, por supuesto, tambin poseen deseos que materializar tales como: el reconocimiento social, la obtencin de bienes materiales, el llevar una vida sencilla y tranquila (sin excesivas preocupaciones), etc. sin que ello signifique que todas las intenciones desiderativas (de todos los individuos) deban coincidir.
157
A la hora de salvar la distancia establecida entre individuo y comunidad, me gustara hacer patente el valor que Hobbes da a la figura del contrato, como elemento bsico para afrontar circunstancias de enfrentamiento abierto y de difcil reconciliacin. Con el establecimiento del contrato se acenta la accin negociadora que el individuo debe llevar a cabo en los espacios comunes, en donde se dan diferentes intereses, sin que ello suponga desistir en la consecucin de los propios fines. La empresa, tomada como ejemplo, es un campo paradigmtico en el que acontecen situaciones tensas entre individuos, debido a la importancia de tomar decisiones adecuadas que ayuden a conseguir los intereses de la corporacin, lo cual supone una inversin considerable de tiempo, recursos y dinero por parte de los entes empresariales, al enfocar el rumbo de sus acciones hacia los objetivos pretendidos. Ante lo apuntado, tal vez sea interesante destacar el esfuerzo que el individuo debe realizar para establecer vas transitables entre sus deseos y los deseos de los dems, de tal modo que posibiliten un entramado comunicativo mnimo pero efectivo, vlido para entretejer un espacio habitable pese a los puntos de choque entre las intenciones particulares. La solucin contractual permite la posibilidad fctica de asentar la convivencia entre individuos con diferentes intereses. El contrato posibilita el acuerdo entre posiciones dispares, estableciendo un espacio intermedio en el que se cede parte de la vehemencia individual para sacar provecho de la nueva situacin, lo que supone ser capaz de utilizar la fuerza que las partes implicadas vierten en ese artificial espacio comn, en beneficio propio. Es en este paso en donde la accin racional alcanza su expresin ms ntida La cesin estratgica es el punto bsico para agilizar el entendimiento de los diferentes sujetos que conforman la sociedad y, por supuesto, de quienes llevan a cabo su labor dentro del campo empresarial. Ponerse de acuerdo, convenir respecto a qu decisin tomar para que sta d una respuesta vlida a la situacin conflictiva, es el paso que ofrece sentido a la puesta en comn de desiguales niveles de discursos e intereses. Para Hobbes el ser humano no tiene un carcter naturalmente poltico, lo cual significa que no busca la va del entendimiento, en primera instancia, para poner solucin a su co-existir en el grupo en el que se inserta. Pues bien, si el Philosophical Consulting es una actividad encaminada a dotar de herramientas racionales al sujeto para facilitar el mayor grado de entendimiento sobre el mundo que le circunda (tanto como del que contiene en s) no parece errneo el diagnstico del filsofo ingls como piedra de toque, sobre la que afianzar la perspectiva dialogante en la que el hombre se define como individuo que, acta desde la voluntad privada de obtener aquello que desea, siendo que para ello desarrollar todas las estrategias que considere necesarias con la nica intencin de poseer el objetivo que quiere, tratando de evitar un dao excesivo para s. Con motivo de la justificacin sobre la validez terica de Hobbes, parece necesario valorar su mirada a la hora de advertir que el ser humano se define por su carcter y actitud individual, lo que supone destacarlo como aquel ser que se basta a s mismo al estar dotado de razn. Por eso, y gracias al contrato, se puede conciliar la accin individualista de modo que se llegue a construir una zona comn en la que los distintos intereses tengan cabida. La empresa como elemento social activo tambin debe buscar atemperar las diferentes posiciones desiderativas, nada cooperativas, que se puedan dar en su seno.
158
Si los individuos se asocian poltica y econmicamente para conseguir mejor sus fines, es decir, para optimizar sus resultados, parece coherente apuntar la necesaria interaccin entre todos. Pero este modo de actuar debe ser mediado, para salvaguardar tanto la integridad fsica del individuo como la moral. Concretando, el acto contractual es un acto defensivo, un movimiento estratgico que permite seguridad a la accin individual aislada, ya que en la accin humana inter-actan mltiples factores y no todos ellos intervienen con patrones de lgica racional. Respecto a esto, el filsofo ingls tambin se fija en los motivos que impulsan al individuo a actuar de modo ajeno al grupo, al sealar el sentimiento de orgullo como motor impulsor de su accin. Ello se da cuando el individuo desea sentir disfrute de la superioridad que sobre los dems le reportan sus acciones, dndose por definicin una situacin de dominador y dominados. Por otro lado necesita llevar adelante sus proyectos apoyndose en los sujetos, ante los que se jacta, para posibilitar sus propios fines debido a que en su fuero interno se reconoce dbil, temeroso e incapaz para afrontar en soledad tal empresa. El riesgo reside en que la bsqueda de seguridad puede llegar a transformarse en orgullo, lo que supone una exploracin encaminada a la obtencin de un poder excesivo 132 . Si pensamos en un grupo elevado de individuos (supongamos una empresa) en el que su relacin no estuviera mediada por el gesto contractual, la posibilidad de un final lesivo en el enfrentamiento por conseguir el objeto de deseo sera habitual. Sin embargo, gracias al uso de la razn estratgica, la violencia 133 queda reducida al producirse el establecimiento de un espacio comn concebido tras la cesin de la fuerza, de todos y cada uno, de los participantes en la situacin conflictiva por mor de la reconstitucin del orden 134 . Hobbes anota: ...la RAZN, en este sentido, no es otra cosa que un calcular, es decir, un sumar y restar consecuencias de los nombres universales que hemos convenido para marcar y significar nuestros pensamientos. Digo marcar, cuando lo que hacemos es razonar por nosotros mismos, y significar, cuando lo que hacemos es demostrar o probar nuestros razonamientos a otros hombres. 135 Esta razn estratgica permite inferir que la defensa de los propios intereses alcanza firmeza al suavizar el deseo de conseguir aquello que uno se propone. Dentro de este proceso el sujeto contina viendo como privado al objeto del deseo, observando con mayor claridad la posibilidad de poder defenderlo haciendo uso del derecho individual que le ampara, obtenido al participar en el espacio comn. No obstante, al reconocer la existencia de otros intereses (tambin personales) en los sujetos que le rodean, concluye que por medio del egosmo superlativo no conseguir su pretensin sin entrar en un enfrentamiento erosivo que, mientras dur, le alejar de lo que verdaderamente desea. La salida que se abre es la cooperacin, aunque ello suponga ceder parte de aquello que slo a uno le pertenece. Al tomar en cuenta a los dems (sus voluntades especficas e intereses personales) se pretende obtener lo propiamente deseado, pues estos objetivos permiten la accin constructora del camino individual, al ir adquiriendo jaln tras jaln aquello que motiva y define la propia
132 133
Op. Cit.: Cap. XIII. De la igualdad procede la desconfianza / De la desconfianza, la guerra. (Pg. 113) Dentro del campo empresarial se podra crear sustituir la palabra violencia por: no consecucin de objetivos (prdidas), mala negociacin, enfriamiento de beneficios, prdida de clientes 134 Op. Cit. : Cap. XI. Del miedo a la muerte o a ser herido. 135 Op. Cit.: Cap. V. La razn definida. (Pg.: 46)
159
existencia, aunque a primera vista los resultados obtenidos se conciban como sub-ptimos respecto del deseo original. Desde luego esta cesin del inters individual hacia un proyecto comn, no se da sin la puesta en prctica del voto de confianza que todos los miembros del grupo deben ofrecer a los dems. Esta confianza queda sustentada por el marco legal que rige la actividad humana especfica, dentro de los diferentes mbitos en los que se desarrolla. El individuo ante la necesidad de ceder parte de su espacio privado, no duda en construir un marco legal para dibujar el entorno en el que la accin compartida puede ser beneficiosa para todos los participantes. Ello significa que no toma las leyes de la naturaleza como si se tratara de un simple recolector de guas para la accin, sino que por el contrario las leyes son desarrolladas por demanda de la praxis individual, que acenta el enfrentamiento de un sujeto con respecto del otro, de un sujeto con respecto a todos los dems que no son l y, facilitndose la libre actuacin dentro de los parmetros acordados. ste es uno de los motivos por los que el asesor filosfico puede colaborar en la dilucidacin de salidas a problemas empresariales, ya que es capaz de ofrecer lecturas interpretativas que permitan el anlisis racional de las tensiones producidas en la prctica de la empresa. Comprender por qu suceden ayuda a evitar su repeticin y, es en este momento en el que hay que considerar como beneficiosas las acciones emprendidas por el filsofo. Aqu es donde adquiere valor para la empresa la inversin realizada en la asesora. Por supuesto no hay que entender el resultado obtenido como una panacea, ya que en el estado de cosas siempre en movimiento dentro de la empresa, la confrontacin de intereses fuerza al agente (bien sea corporativo o individual) a generar el mnimo de acciones desinteresadas (no egostas) puesto que stas tienden siempre a someterse a aquellas otras interesadas, en cuanto se enfrentan en algn contexto de conflicto abierto. Un ejemplo claro de esto acontece a diario en cualquier ambiente laboral, en donde se puede advertir sin mucho esfuerzo que, un nmero elevado de individuos, en el mayor nmero de ocasiones, slo llega a sacrificar sus intereses personales por los ajenos en dos casos exclusivos; bien cuando el sacrificio sea de una proporcin menor al fin ajeno conseguido, bien cuando el sacrificio pese a ser mayor, ofrezca un beneficio redundante en seres o causas cercanas al agente. Aqu se observa de nuevo la pugna de fuerzas que merman la confianza, una confianza que debe renovarse a cada instante y que slo se lleva a efecto si comprendemos la posicin del otro ante el que nos situamos. Si realizamos individualmente una cesin estratgica de los deseos, nos acercamos a resultados ms interesantes, nos acercamos al inters perseguido con mayor seguridad. Para ahondar en el entendimiento de la justificacin de la razn estratgica en los casos de toma de decisiones, podemos tener en cuenta otro elemento importante dentro del mbito corporativo de la empresa, pues su peso es decisivo a la hora de elegir una accin u otra, a saber: el poder. El poder puesto en juego como valor ponderable, no se busca por s mismo sino que ms bien su bsqueda hay que entenderla como un modo para asegurar aquellos objetivos que interesan obtenerse. El poder es el dominio que sobre los dems se propone el individuo, para as lograr aquello que cree bueno para s. Hobbes es explcito al respecto cuando seala que:
160
...el PODER de un hombre lo constituyen los medios que tiene a su mano para obtener un bien futuro que se le presenta como bueno... El ms grande de los poderes humanos es el que est compuesto de los poderes de la mayora, unidos, por consentimiento, en una sola persona natural o civil que puede usarlos todos segn su propia voluntad como es el caso en el poder de una repblica- o dependiendo de las voluntades de cada hombre en particular como es el caso en el poder de una faccin o de varias facciones aliadas. Por tanto, tener siervos es poder; tener amigos es poder: son fuerzas unidas... Asimismo, las riquezas, acompaadas de liberalidad, son poder, porque procuran amigos y sirvientes. Sin liberalidad no ocurre as, porque en ese caso las riquezas no defienden, sino que provocan la envidia de los hombres y se convierten en una presa codiciada. 136
La razn de clculo, entendida dentro del actual panorama empresarial, queda identificada como herramienta por medio de la que se pretende asegurar la obtencin de unos fines especficos en situacin de conflicto. El sistema de anticipacin elaborado por el clculo estratgico lleva hacia el grado de control necesario para bloquear otro poder existente, de igual o superior energa al nuestro y que representa un peligro efectivo a los intereses que nos proponemos. A s mismo sirve para evaluar la repercusin de tal toma de decisin, al reconocer la ubicacin individual dentro del grupo en el que lleva a cabo los propios proyectos. La razn estratgica conlleva la toma de conciencia sobre la existencia del otro pero, cmo separarse del impulso individual que define la accin egosta. El problema de resolucin lineal adquiere carcter de prisma abierto hacia un conjunto ms complejo de opciones. Esta complejidad se deriva, en parte, de la necesidad que el individuo tiene de contar con los dems sujetos que no son l, si desea aunar esfuerzos en pro de intereses similares. Pues bien, si la filosofa es capaz de profundizar en los motivos por los que se acta en los momentos de confrontacin de intereses, entonces su utilidad queda ms que asegurada en aquellos casos en los que sea necesario disolver antagonismos que de otro modo no se sostendran de modo racional. En el mbito de la empresa es capaz de desarrollar vas de anlisis que encaminan hacia la comprensin y aproximacin de las posturas enfrentadas, ahorrando esfuerzos que pueden ser canalizados hacia otros espacios de accin ms rentables para los objetivos que la empresa desea. Es interesante advertir como a partir de este contexto, el anlisis filosfico permite percibir el carcter moral del sujeto en el desarrollo de la accin cooperativa, transformada en voluntaria tras descubrir y asumir el volumen de rentabilidad obtenible al participar en un proyecto comn. Dentro de estos parmetros, que permiten el trabajo en equipo, las leyes slo obligan a intentar cumplirlas sinceramente, lo que significa adaptar los hbitos correspondientes (aunque no a actuar siempre de acuerdo con ellos). La solucin a los conflictos no es nica y sempiterna, sino ms bien se traduce en la adecuacin a cada caso particular, siempre y cuando la disolucin de las tensiones est supeditada a la puesta en comn del problema a dilucidar. Es en este espacio en el que el asesoramiento filosfico tendra margen de movilidad, al ser capaz de analizar las complejidades surgidas ante la contraposicin de diferentes voluntades que, pretenden imponerse unas a otras sin respetar a las dems. Por lo dicho, resulta interesante destacar que la filosofa prctica posibilita la localizacin e investigacin de la accin racional, con el fin de poder obtener una slida base
136
Op. Cit.: Cap. X. Poder. (Pg. 83)
161
de conocimiento con la que afrontar el estudio de la empresa en su siempre compleja actividad. La deteccin y seguimiento de la accin racional ayuda a la interpretacin de las posiciones y actos realizados en casos de conflicto, es decir, permite adentrarse en las causas, observar lo acontecido y desarrollar un plan paliativo o resolutivo del conflicto. Para ello la filosofa se pregunta, y pregunta a las partes en conflicto, cul sera la primera condicin para que el comportamiento del ser humano alcance el estatus de racional. Pues bien, parece que sin un conjunto ordenado y relativamente estable de preferencias, difcilmente se puede atribuir la etiqueta de racional a acto alguno. Por tal motivo me detendr un instante en sealar los diferentes caracteres que lo perfilan, para poder destacar el re-conocimiento de stos dentro de la prctica del Philosophical Consulting aplicada a la empresa. Quiz resultar adecuado efectuar una ms ajustada definicin de racionalidad individual, para ofrecer una visin aproximada a la aplicacin empresarial y, as, elaborar una re-lectura de los pensamientos hobbesianos. Por esta causa me gustara apoyar el discurso en la descripcin que L. Robbins 137 realiza sobre dicha racionalidad, quien destaca los siguientes rasgos: a) Los fines que pueden ser propuestos son mltiples y diversos. b) La importancia que los fines tienen para los diferentes individuos es distinta. c) Existe una limitacin en tiempo y medios a la hora de pretender conseguir esos fines. d) Tanto el tiempo como los medios pueden aplicarse de forma alternativa. Tras esta caracterizacin y sumando lo apuntado hasta el momento, encontramos a la accin racional entendida como aquella que satisface de modo ptimo las preferencias del individuo. Al centralizar esta definicin en el contexto empresarial se puede observar el nexo fijado entre ese modo ptimo de satisfacer las preferencias y el coste de oportunidad 138 resultante. Si el tiempo y los medios son limitados, entonces, la satisfaccin de algunas preferencias supondr la renuncia a la satisfaccin de otras. Las preferencias que dejamos aparcadas son el coste de oportunidad. Dicho esto no sonar extrao si indico que el significado de la accin racional apunta hacia la maximizacin de la funcin de utilidad, en donde la funcin de utilidad vendra a significar la cuantificacin de preferencias relacionada con determinado estado de cosas, un estado de cosas que puede lograrse haciendo uso de las oportunidades. ste es el motivo por el cual el coste de oportunidad englobara a aquellas acciones a las que hay que renunciar si se quiere maximizar la funcin de utilidad. Por consiguiente, habra que tener en cuenta que una accin se transforma en racional cuando la utilidad obtenida (una vez realizada la eleccin de acuerdo con la ordenacin de preferencias) es superior al coste de oportunidad. No es difcil observar que el cruce de decisiones de los diferente sujetos (fsicos o corporativos) en busca de la maximizacin de la propia utilidad, es el eje central de la racionalidad colectiva. Esto supone que su descanso recae sobre el lecho fundamental de la racionalidad individual. Dicho de un modo sucinto; la teora de la racionalidad colectiva nace
137
ROBBINS, Lionel: Ensayo sobre la naturaleza y significacin de la Ciencia Econmica. Mxico, F.C.E., 1980. 138 El uso de terminologa econmico empresarial tiene que entenderse como parte del acercamiento que la filosofa hace a la empresa, sin que ello suponga en absoluto la prdida de su identidad autnoma y reflexiva.
162
del hecho que en muchas situaciones sociales (siendo las empresariales partes insertadas en stas) el resultado que un individuo espera lograr con su decisin depende no slo de esa decisin, sino tambin de la decisin de otra u otras personas. Al mismo tiempo este otro (singular o plural) toma decisiones contando con las ajenas para obtener sus fines interesados. Poco a poco he intentado guiar el desarrollo (arrancando desde concepciones hobbesianas) de tal manera que se apreciara el valor de saber gestionar el egosmo metodolgico, ubicado en la base de la sociedad neo-liberal actual, en cuyo seno queda acomodado el ejercicio econmico-empresarial como gesto propio fundamentado en los principios reconocibles que la identifican. El eje del escrito ha pivotado en torno a cmo la obtencin de los objetivos personales requiere adquirir la colaboracin de los otros, venciendo su oposicin inicial, al limitar estratgicamente nuestra fuerza desiderativa para de ese modo facilitar tambin sus propios objetivos. Estas formas estratgicas para la consecucin de los intereses, se desarrollan dentro de una madeja de decisiones individuales que se entrelazan, se pierden y se reencuentran en el acto electivo. Intereses diversos que se ponen en juego dando forma y solidez al ovillo multifactorial que alcanza expresin ntida en la actividad empresarial, siendo ste el terreno en donde la aplicacin del asesoramiento filosfico no puede por menos que adquirir razn de ser.
163
THOMAS HOBBES
INDIVIDUO
ESTADO DE NATURALEZA
ESTADO DE SOCIEDAD
Lucha. No entendimiento. Posible final catastrfico.
Contrato. Consecucin de los objetivos por pacto. Evitar el mal mayor.
Accin irracional
Empresa (como parte del ejercicio econmicosocial)
Accin Racional
Dilema del prisionero: Maximin
Estrategia
164
Poner en ejercicio la capacidad de entender la accin llevada a cabo en la toma de decisin, cuando existen diferentes posibilidades viables.
- Buscar la coordinacin de los diferentes deseos. - Buscar la cooperacin para conseguir los propios intereses.
Caso prctico: FreeConnection. Una vez defendida la utilidad de ciertos conceptos hobbesianos para la prctica del asesoramiento filosfico dentro del mbito empresarial, deseara ser capaz de demostrar los argumentos esgrimidos, realizando un ajuste actualizado del modo en el que el filsofo ingls concibe la relacin entre individuos en casos de enfrentamiento de intereses. Para ello tomar como ejemplo la tensin acontecida en la empresa FreeConnection (nombre ficticio) debido a un fraude registrado en el departamento de ventas. La herramienta de anlisis que utilizar estar guiada por los parmetros que establece la estrategia racional denominada Dilema del Prisionero 139 (D.P), insertada en la conocida Teora de Juegos 140 , de amplia aplicacin en la teora econmica. Realizo este giro al entender que el D.P es un ejemplar anlisis para la comprensin del funcionamiento de los mecanismos que entran en funcionamiento en los casos de toma de decisin en situaciones de enfrentamiento de intereses, problema bsico que se presenta en la apuesta contractualista hobbesiana. Por medio del director del Departamento de Recursos Humanos de la empresa transnacional FreeConnection, dedicada al telemarketing, se contrata un servicio de asesora filosfica. En este caso la toma de decisin respecto al conflicto ya ha sido tomada, pero las prdidas en base a acuerdos econmicos personales cuyo fin era evitar llegar a los juzgados, as como el tiempo empleado y la repercusin negativa en la imagen de la empresa, ha hecho necesario establecer un estudio de la situacin para sta no se repita en el futuro. La actividad de FreeConnection se desarrolla dando apoyo tcnico mediante sistemas informticos, as como ofreciendo una plantilla de agentes que realizan funciones de venta y asesoramiento sobre los productos que diferentes empresas deciden externalizar, dentro de una poltica expansiva. Estas empresas sern clientes de FreeConnection y mantendrn la adjudicacin de confianza siempre y cuando sta les ofrezca resultados que se muevan dentro del margen pautado (en cifras) y pactado a priori. Es decir, la relacin entre cliente y empresa es cuantitativamente numrica, lo que significa que la calidad de la relacin se supedita a los balances parciales y generales que se van estableciendo. Estaramos ante una relacin de vivos intereses, por lo que la unin entre cliente y empresa se afianzar a medida que los beneficios se identifiquen con los objetivos que el cliente desea obtener.
139 140
Para ver desarrollo histrico : POUNDSTONE, William: El dilema del prisionero. Alianza. Madrid, 1992. Texto de referencia bsica: MORGENSTERN, Oskar y NEUMANN, John von: Theory of games and Economic Behavior New Jersey, Princeton University Press., 1980.
165
Dentro del transcurrir diario en la actividad de FreeConnection se empieza a observar, por parte del Departamento de Calidad, ciertas irregularidades en el modo en cmo algunos agentes efectan ventas de un producto dedicado al consumo de internet. Sin embargo, en primera instancia, no se toma ninguna medida puesto que los objetivos se estn cumpliendo (en cierto modo) gracias a estas arbitrariedades individuales. El hecho, por tanto, queda obviado ya que el cliente exige que los resultados se mantengan e incluso aumenten en lo sucesivo. Pero pasado un tiempo, el Departamento de Calidad advierte al de Operaciones que la situacin ha dejado de ser espordica para pasar a ser una prctica comn entre los agentes implicados. Una vez realizado el examen pertinente, se reconoce la prctica de ventas fraudulentas. La medida tomada por FreeConnection es de accin inmediata: se procede al cierre de la campaa 141 . Las consecuencias: los agentes infractores son despedidos automticamente, el resto se ve afectado tambin ya que son reubicados bien en otras campaas bien en otras plataformas 142 . Los coordinadores y cargos medios asumen el fracaso en su desarrollo de funciones, sin embargo por parte de los mximos responsables no se procede a sancin alguna sobre ellos. Tras un primer acercamiento se advierte que los agentes llevaron a cabo una mala prctica de sus funciones, pero los cargos de responsabilidad no aplicaron ninguna medida paliativa. Tomaron la eleccin de jugar dentro de un espacio que quedaba al margen tanto de lo legalmente permitido como de lo empresarialmente recomendable, ya que el beneficio ofrecido por las gestiones fraudulentas result, con el tiempo, menor que el valor de reconocimiento, estimacin y notoriedad adquirido ante los ojos de potenciales clientes. Por otro lado, las empresas que pertenecen a su mismo sector decidieron alejarse momentneamente de cualquier acuerdo con FreeConnection para evitar verse implicadas. Teniendo en cuenta cual ha sido la determinacin de FreeConnection se puede anunciar que, a la hora de negociar la empresa hizo un uso excesivo de su status de poder, adoptando una solucin monologada. La falla en la comunicacin 143 queda patente ya que nadie cedi en sus razones. Respectos de los agentes, algunos miraron por sus nicos intereses personales, sin importarles ni el trabajo en cooperacin con sus compaeros ni mucho menos la contribucin a la obtencin de objetivos comunes de la empresa. Los vendedores aseguraron, en la nica reunin que hubo entre ambas partes, que se sentan infravalorados, desmotivados, ya que la empresa no escuchaba sus demandas y sin embargo no relajaba su presin buscando mayor nmero de ventas. Matizan que el salario es bajo y que lo nico que les satisface es el dinero que cobran y no la funcin que desempean, por eso han decidido falsear contratos de venta, para obtener los incentivos econmicos correspondientes al cierre de dichas ventas. El Business Manager encargado de la campaa cree que desde la empresa se ha hecho todo lo posible para cuidar a los agentes, incluso asegura que su deseo era (en el
141
Departamento que cubre expresamente las necesidades de venta y atencin al cliente de productos especficos 142 Espacios fsicos creados para la externalizacin de la venta de productos, en los que pueden tener cabida varias campaas. 143 Por supuesto la incomunicacin no es el problema, sino una pista bsica para detectarlo.
166
futuro) hacer fija a una amplia parte de la plantilla, con lo que dara tranquilidad a los agentes hacindoles sentirse, adems, parte de un proyecto comn. Sin embargo ahora se encuentra en una situacin incmoda, motivada por la mala gestin de un conflicto que se estaba dando desde haca ya tiempo. Ante el cliente la empresa ha perdido toda credibilidad. Ha sido incapaz de gestionar el problema que tena y le ha hecho perder una considerable cantidad de capital. Ante esta situacin el asesor tendr que ayudar a la empresa a desarrollar un esquema de prevencin. Para ello cree necesario llevar adelante un anlisis que ofrezca a FreeConection una visin amplia del panorama en el que puede intervenir, para de ese modo obtener la suficiente informacin sobre sus posibilidades de accin y as poder anticiparse un resultado nada deseado. El asesor no actuar como un orculo sino ms bien ser un ojo crtico externo que intentar poner sobre la mesa determinadas reflexiones, cuyo contenido racional sea eminentemente prctico. Anlisis por medio del Dilema del prisionero 144 : El asesor, buscando posibles herramientas que le sirvan para aportar valoraciones efectivas para el anlisis del caso, prestar atencin al D.P al creer que su aplicacin ofrece una explicacin satisfactoria respecto del funcionamiento de la racionalidad colectiva, ya que hace un incisivo anlisis sobre situaciones en las que se tercia una tensin entre dos polos bien diferenciados, a saber, uno cooperativo y otro no, por ello podra ser una herramienta til para examinar situaciones conflictivas tales como las encontradas en el caso de FreeConnection. Desde la perspectiva objetiva del asesor se advierten dos intenciones que han imposibilitado el acercamiento de las partes (empresa y agentes) por un lado se ha buscado presionar al otro mediante acciones duras, sin pretensin de establecer un mnimo acercamiento, por otro lado cada uno ha defendido sus posicionamientos de modo estricto. Vemos pues que tanto FreeConnection como los agentes han presupuesto que el otro no se sentara a negociar ninguna medida que mejorara la situacin. Antes de iniciar cualquier ademn que llevara hacia alguna zona ms cmoda, ambas partes, de forma separada, decidieron llevar adelante una poltica de crispacin. En su reflexin individualizada slo vean dos opciones, ceder en sus posiciones o afianzarse en ellas. Ante este panorama tanto la empresa como los agentes tienen presente tres posibilidades bsicas: si uno cede y el otro no,
Hasta la aparicin de Thomas Hobbes no se elabora una ntida separacin entre racionalidad individual y racionalidad colectiva, ser pues el pensador ingls quien por primera vez destaque las bases de la razn colectiva haciendo expreso su objetivo: Coordinar los deseos individuales de tal modo que se pueda llegar a obtener el mximo nmero de deseos, siempre y cuando sea compatible con una igual satisfaccin de los deseos de los dems. Resumiendo, la racionalidad colectiva busca la coordinacin equitativa de las racionalidades colectivas. La importancia de la Teora de Juegos reside en que toma en cuenta el entrelazamiento de decisiones, no desde una perspectiva catica sino a partir de una regulacin que se adecuar a las diversas situaciones conflictivas, lo que permite concebirla como una teora de eleccin racional.
144
167
gana el que no cede; si no cede ninguno, el conflicto se alargar y el final ser altamente lesivo para todos o, si los dos ceden la solucin no tardar en llegar, pero esta pocin comporta una gran duda, cmo fiarse de que el otro ceder si yo lo hago. Aunque afirme que s lo har, la seguridad no es total, por ello prefiero no arriesgarme. Tratando de ilustrar estas reflexiones a continuacin presento una matriz de D.P. adaptada al caso que nos ocupa 145 :
EMPRESA
Cede
No cede
Ceden AGENTES No ceden
3,3 4,1
1,4 2,2
Interpretando los resultados el asesor apunta que los agentes actan de acuerdo al siguiente razonamiento: Si cedemos ante las peticiones de la empresa, la empresa sale ganando y reforzara su posicin, adems no podramos negociar si se diera de nuevo la situacin ya que se habr sentado un precedente. Sin embargo, si no cedemos afianzamos nuestra actitud hacindonos fuertes ante cualquier posible presin empresarial. La empresa por su lado entiende que: Si cedemos perdemos credibilidad y fuerza adems, ante cualquier contratiempo, los trabajadores podran abusar de la confianza depositada en ellos. Somos nosotros quienes organizamos y dirigimos las acciones. Si no cedemos conseguiremos imponer nuestra voluntad, al demostrar que no se pueden imponer acciones que vayan en contra de los medios y objetivos que la empresa marca. Recuperaremos nuestro poder imponiendo un carcter duro. En lo que s coinciden ambos es en pensar la siguiente estrategia 146 : Si el otro no cede, ser mejor que yo tampoco ceda, pues de lo contrario perdera la ventaja. Si el otro cede y yo no, podra beneficiarme de la posicin dbil en la que queda. As pues, haga lo que haga el otro, para m ser mejor no ceder.
Los valores cardinales se leen del siguiente modo: (4) indica lo ms preferible y (1) lo menos. Los valores a la izquierda de la coma corresponden a la respuesta de los agentes, los de la derecha pertenecen a la empresa. 146 Se aplica estrategia maximin: Aquella cuyo peor resultado posible es superior a los peores resultados de las dems estrategias posibles.
145
168
Por supuesto ninguno de los dos acaba cediendo, por lo que el conflicto se alarga hasta que el resultado dista mucho de ser el mejor 147 . El asesor seala a la empresa que la accin individual racional lleva al fracaso colectivo si las partes no actan teniendo en cuenta a la otra. Por supuesto la colaboracin se dara de forma condicionada, es decir, siempre y cuando el otro tambin lo hiciera. Si falta informacin, si la comunicacin no se abre, los implicados no saben que decidirn los dems y, por tanto, se corre el riesgo de acabar dentro de las reglas del D.P, debido a que no tienen garantas de poder prever un resultado de beneficio comn. El asesor seala a la direccin local de FreeConnection que ante todo, y por medio de un diseo de accin ms comunicativo y participativo, la empresa tendra que evitar en lo sucesivo comportarse como si de un sujeto insensato se tratara, as como tambin paliar acciones de miembros insensatos dentro de la misma empresa. El asesor ha tenido presente el punto de vista de Thomas Hobbes, pues al respecto advierte, como si de un eptome se tratara, que el insensato se dice, en su corazn, y a veces lo dice tambin con su lengua, que no existe tal cosa como la justicia. Y alega con toda seriedad que, como la conservacin de la felicidad de cada hombre est encomendada al cuidado que cada cual tiene de s mismo, no puede haber razn que impida a cada uno hacer todo lo que crea que puede conducirlo a alcanzar esos fines. Y as, hacer o no hacer convenios, cumplirlos o no cumplirlos, no es proceder contra la razn, si ello redunda en beneficio propio. 148
Bibliografa:
BOBBIO, Norberto: Thomas Hobbes. Barcelona, Pirmide, 1991. DUMONT, Louis: Ensayos sobre el individualismo. Madrid, Alianza, 1983 GAUTHIER, David P.: The logic of Leviathan: The moral and politica theory of Thomas Hobbes. Oxford, Clarendon, 1973. HOBBES, Thomas: Leviatn. Madrid, Alianza., 2002. KAVKA, Gregory S.: Hobbesian moral and political theory. New Jersey, Princeton University Press, 1986. MACPHERSON, Crawford B.: The political theory of possessive individualism: Hobbes to Locke. Oxford, Oxford University Press, 1979. MORGENSTERN, Oskar y NEUMANN, John von: Theory of games and Economic Behavior New Jersey, Princeton University Press., 1980. POUNDSTONE, William: El dilema del prisionero. Alianza. Madrid, 1992. ROBBINS, Lionel: Ensayo sobre la naturaleza y significacin de la Ciencia Econmica. Mxico, F.C.E., 1980. STRAUSS, Leo: The political philosophy of Hobbes. Chicago, University Chicago Press, 1984.
147
Se llega a un punto de equilibrio sub-ptimo (2,2) Mucho mejor habra sido (3,3) ello hubiera significado ceder cada uno en algo, para de tal modo llegar a un mejor resultado final, del cual se habran beneficiado los dos. 148 HOBBES, Thomas:Leviatn: Madrid, Alianza., 2002. Cap. XV. La justicia no es contraria a la razn. (Pg. 132)
169
170
Jorge Dias is President of National Executive Council of Portuguese Ethical and Philosophical Counselling Association, is Professor of Philosophy and is writing his Doctoral Dissertation on the New University of Lisbon, about: Body, Sense and Affectivity in MerleauPonty From Phenomenology to Ethics. Dias is the first International Member of Associacin para la Filosofia Pratica en Catalunya and of American Philosophical Association and finished is Licensure in Ethics and Politics at 1998, in Catholic University of Portugal, in Lisbon, with a thesis: The Human Happiness on the Philosophy of Julin Maras. Dr. Dias has writing his last article to Metaritica Review, Lusfona University, Lisbon, about: Fundaments for an Ethical Reflection on Merleau-Ponty. Works in progress: The Ethical Actuality of Merleau-Ponty (Article) Portuguese Review of Philosophy, Braga, Catholic University of Philosophy, January 2006. The Professional Statute of Philosopher (Conference) I National Meeting of Philosophical Practice, APAEF, Lisbon, New University of Lisbon, August 29 2005.
REN DESCARTES, PHILOSOPHICAL COUNSELLOR OF ELISABETH

Jorge Humberto Dias
Lisboa, Portugal
ABSTRACT In this article I will analyze the work of Ren Descartes as a Philosophical Counsellor of Princess Elisabeth. The correspondence between both shows us a very interesting way of consulting Dr. Descartes. First of all, they will philosophize by regular mail. Next, we could ask if we find in these letters a feminine philosophy. After reading some letters, we could say that Elisabeth is a melancholic Princess. In a specific way, Descartes will consider that as a philosophical problem. So, by the hand of Elisabeth, we will meet another Descartes. Indeed, a very practical one. The counsel of the Philosopher will be both: to take care of his client and to help in the most important issues, to cogitate on them. With this help we will find a dense enigma: the paradoxical nature of man. A very known classical question on the philosophy of Descartes. But in this context, we have a different point of view: a practical reflection to make some changes in the thought of Elisabeth.
171
In this work, Descartes will give to Elisabeth a philosophical help applying his Cartesian method. And in the conclusion, we will get a non-intellectualist Moral: a real art of decision. In the conclusion, I will refer an example on the practical utility of the pragmatic and provisional moral method of Descartes.
CONSULTING DESCARTES The Letters of Elisabeth Preface I will begin this article with a commentary of Alfredo Diniz about actuality of Descartes, saying that is justified by the similarity between the cultural context of the French philosopher and our time. Descartes was born in 1596, when a cultural change is happening, and which has marked the origin of modernity149, in a very uncertain world, with a great confusion this is the analysis of Alexandre Koyr, too. The critics of the past have destroyed everything and nothing new was done. So, without his traditional norms of judgment and decision, man feels lost. And doubt is installed. Seeing the French philosopher as a peregrine of truth, I think we could consider Descartes as a contemporary philosophical counsellor. The case of Elisabeth it will be a proof. The same has happened with some of my clients. Rafael Alvira establishes the difference between Socratic method and Cartesian method. Socrates applied his method to ethics. Descartes is secure about the method, with his application to the medicine, which permit dominates the objective nature, and makes him free.150 The ulterior reflection of this author is about philosophical practice: For Socrates, is love which open to memory and gives him the key to interiority; for Descartes, is freedom which open creativity and gives him the key of dominium.151 Otherwise, Luis Arajo refers the fundament of the Cartesian ethics: the progressive dominium of the human and rational autonomy oriented to an ideal of perfection, based on prudence, wisdom and generosity.152 In my practical work with clients, I think, with Luis Arajo, that Descartes has an ethical thought, with a great pragmatic character which called provisional moral. In the Les Principes de la Philosophie, Descartes said that is necessary make decisions, to cross conflicts, doing a personal effort to be a moral person.153
Cfr. Rafael Alvira, , Scrates y Descartes frente al Mtodo, in Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, Fundao Engenheiro Antnio de Almeida, 1996, p. 63. 150 Rafael Alvira, Op. Cit., p. 65. 151 Rafael Alvira, Op. Cit., p. 67. 152 Lus Araujo, , Descartes uma tica Racionalista?, in Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, Fundao Engenheiro Antnio de Almeida, 1996, p. 69. 153 Descartes, Prncipes de la Philosophie and Discours de la Methode, In Oeuvres Philosophiques, V. I and III, Paris, Garnier Frres. Cfr. Lus Arajo, Op. Cit., p. 74.
149
172
1. Philosophizing by Regular Mail I consider the letters are not so secondary philosophical documents; they are the way we have to access the global thought of any author. The letters, not only in Descartes, but also in Merleau-Ponty and Sartre, in Heidegger, etc., they show us the clarity of the thought, where we could see some obvious answers and some direct references. In the formal works of the philosopher, I think we could not see so easily the practical role of some topics and issues. So, the letter is the place where thought and life interact. In these letters, is revealed the concrete man of Descartes, living in a space and habiting one body. The interiority, subjectivity and the frontal character are very clear in this correspondence. And these elements are very precious to the reader, to entry in the systematic thought of the philosopher. My inspiration for this article was found in another article. Luis Machado de Abreu, from University of Aveiro, writes about As Paixes Racionalistas de Descartes e Espinosa, and says this important orientation to my article: The introduction of the topic of the passion gives to any philosophical system a note of intervene to some chaotic realities, irrationals. When the system wants to realize with method a rational reading, complete, about the universe of the human experience, it is much more disturbing the intellectual challenge represented by the phenomenology of the passion and with the wish of finding a proper logic.154 Isahiah Berlin in his work Introduction to Philosophy says that the great philosophies talk to everybody and the stranger mode and difficulties of the people are in the technical language and closed words of them.155 I think that the correspondence between philosophers and non-specialists constitute a very good opportunity to prove that idea. The letters between Descartes and Princess Elisabeth, they open a very actual reflection and a marked one: the role of the women as an interlocutor. And it is La Bruyre who writes some words about this feminine vocation, when she considers the woman as very good correspondents.156 2. Feminine Philosophizing I have my all body with some of the great weakness of my sex, which feels it very easely in the afflictions of my soul [Elisabeth to Descartes, May 24, 1645]
154
Lus Machado Abreu, As Paixes Racionalistas de Descartes e Espinosa (The rationalist passions of Descartes and Spinoza), in Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, Fundao Engenheiro Antnio de Almeida, 1996, p. 49. 155 See Isahiah Berlin, An Introduction to Philosophy in Brian Magee, Men of Ideas, Oxford, Oxford University Press, 1989, pp. 26-27. 156 La Bruyre, Les Caracteres ou les Moeurs de ce Sicle, Lausanne, La Guilde du Livre, 1964, p. 95.
173
I refer two women who have produced a lot in philosophy: Mary Warnock157 and Genevive Lloyd158. To the first one, the women do philosophy, but she doesnt agree with a specific feminine philosophy. Warnock characterizes the requirements of a philosophical thought: rationality, capacity to generalize, argumentative character and abstract grade. Different is the position of Lloyd, she considers that occidental reason was made very masculine, and with that it looks for another way of thought the real, not only the rationality, but the imagination and the affectivity. Thats the true: the worldviews with not reason work, they has been identified as feminine perspectives. I consider that it is possible to find in the letters of Elisabeth some constants that may characterize her as women: the concrete way of thought. I think that all issues are referenced to a being which defines itself as women. She assumes his body in its particularity and differences. To the abstract being identified by the thought (Descartes), she opposes (Elisabeth), the concrete being which is very afflictive with the pain of the body. The disturbance that Elisabeth refers, but support, forward us to a dialectic thought/live, to a thought that emerges from the daily life. Since I write this letter I was interrupted more than seven times by uncomfortable visits159 I think it is very clear, when we read the letters that Elisabeth has the habit of following the method, to thinking rationally, to argument with agility and efficacy, to be rigorous in the intellectual course, to conceptualizing and theorizing. Talking with Descartes about the body, she forces the philosopher being cartesian and accepting the body, because the Princess refuses his statute of machine. Based on his intimate experience of his body, in the vividness of his proper-body, which be so disturbed, that I need some months to put him well again 160, it interests her to know the role it has in the passions of the soul. 3. A melancholic Princess Elisabeth is an erring Princess, in spite of her material and social tranquillity. She leaves Prague with two years old and stay in some countries. The correspondence with Descartes was in a period of politic agitation, which will be revealed in her personal life. Her close relatives cause some problems. The ups and downs of her brothers bring her some physique and psychic unbalance, a discomfort and put in her body some physical signs as fevers, disturbs and other sufferings which she complaints to Descartes. The responsibilities of the Court, as refers in the letter of June 20, 1643, aggravate the melancholic tendency of a depressive temperament. Distrusting in the doctors, Elisabeth will trust his in Descartes to help her solving his problems. Besides the moral dilemmas and anthropological problems, the letters will design, one by one, an authentic treatise of philosophical counseling. But which is the complaint of the Princess?
157 158
See Mary Warnock, Women Philosophers, Londres, Everyman, 1996. Genevive Lloyd, The man of reason: Male and female in western culture, Londres, Routledge, 1993. 159 See Letter of de 30 de Setembro de 1645. 160 See Letter of June 22, 1645.
174
In the first letters, Elisabeth refers that she has a weak spirit, referring her stupidity and deficient reasoning,161 the ignorance and imprudence.162 Descartes set oppose and eulogy the physical and spiritual beauty of the Princess. There is a break on the correspondence between August 1644 and May 1645. They retake the topic of the disease, assuming Descartes the role of philosophical counsellor,163 referring to the role of the passions in the origin of some corporeal sufferings. The counsel of Descartes is philosophical: try to satisfy the soul, besides the troubles of the fortune. Besides he recognizes the difficulties of his counsel, Descartes believes in the capacity of the Princess, with his great spirit, of dominating the passion trough the reasoning. In the letter of June 22, we have a reference to the melancholia, which is aggravating with the obstacles of life. Here too, the counsels of Descartes follow the same rule: treating the body, distracting the mind. Elisabeth recognize her improvements, accepting that are the results of the philosophical counselling, but the efficacy of the method is under doubt always she has a difficulty: the caring to of his family a worry which follows her destroys a weak balance, obtained with very control of herself. In a letter of November 30, 1645, Elisabeth refers to the madness of his brother as one of the worst incident of his life, and which brings her very unhappiness. I have all the difficulties of the world to live me from the hands of the doctors, to do not pay for those ignorance say Descartes in a letter of November 29, 1646. Elisabeth continues her complaints: the abscess in February 21 of 1647, the inflate in June 30 of 1648. The philosophical counselling is a reality in this correspondence, where the philosophical dialogue is a very good way to make some changes in the thought of the Princess. But the most interesting are the changes of the counsellor too. We will see this later on. On the 28th June of 1643, Descartes counsels Elisabeth to relax the spirit and to rest the sense, moderating the studies. Elisabeth is attracted by the debate of ideas. Descartes refers that he only study Metaphysics a few hours by year, because is too hard for the bodily brain. After counselling the Princess to read Sneca and she did not like, the dialogue takes the direction of the Ethics, as it understands Descartes in his Passions of the Soul.164 It is the difficulties of the thought of Descartes that contribute to the Princess forget his problems, giving to her some spiritual tranquillity and giving peace to his bodily suffering. The big question is right here: the medicaments dont have the power to help the princess putting an end to her melancholia, and the princess only feels good when studying philosophy.
161 162
See Letter of June, 20 1643. See Letter of July 1644. 163 See Letter of May, 18 1645. 164 See Descartes, Les passions de lme, Portuguese Edition, translated by Newton de Macedo, As Paixes da Alma, Lisbon, Clssicos S da Costa, 1976.
175
4. By the hand of Elisabeth: Another Descartes But one critic was made by Jean-Marie Beyssade: Descartes has lucky with the correspondent which did not made any trick.165 To this author, the objective of the princess was carrying Descartes to his revelation, and that Elisabeth utilized some strategies to affect Descartes. So, in this sense, the letters end with a very natural appeasement. In a letter of May or June of 1945, Descartes refers his mother and gives notice to us a Descartes very weak at his birth, marked by the disease of his mother and by the diagnostic of a premature death. Thus, we understand better why Descartes has dedicated so strongly to the topic of the health. In September 1 of 1645, Descartes revels too a fear from the unbalance of the body. In September of 1646 we know that Descartes gives a saint statute to the friendship and that value the respect for the compromises, the dignity, the privacy and the firmness. These letters dont permit us to classify the moral of Descartes like provisional. But show us a hedonist dimension, biological and with some voluntarism. Fit to the will maintain the health, find the happiness and manage with responsibility all the passions. On the 15th September, Descartes list the concepts which permit to the man to fortify the understanding and to aging correctly. Elisabeth, with her doubts, carries Descartes to show his humanism and his pedagogy of the passions. Maria do Cu Patro Neves in her article O Homem Verdadeiro, Segundo Descartes, analyze two aspects of the unity of man: the sensible data and the capacity of error. The sensibility, in particular, the affectivity, which is caused in the soul by the boy, and the capacity of error, which is caused by the imperfection of man, because he has a body, they reveal the co-existence of body and soul in man.166 In the IV Meditation, Descartes said the origin of the error is in the limitation of the human understanding, when facing will and freedom. So, in the Les Passions de lme, Descartes assumed the moral implications of human freedom as a real, practical and philosophical question to think about. And in this sense, Moral is wisdom of the concrete man, which possession realizes man as a true man.
5. The counsel of the Philosopher: To take care and to cogitate First of all, we could not forget what Maria Jos Cantista said in her article: O cogito de Descartes na gnese do pensar transcendental. Evidncia cartesiana e vivncia fenomenolgica: The ego cogito of Descartes was one of the most important inspirations to the philosophy of the transcendental consciousness, when this one has been transformed in perceptive consciousness, as existence or co-existence in Merleau-Ponty or as in-der-weltsein in Heidegger.167 In this sense, the cogito is temporality, meaning, bodily vividness,
Jean-Marie Beyssade, Descartes, Correspondence avec Elisabeth et Autres Lettres, Paris, GarnierFlammarion, 1989, p. 36. 166 Maria do Cu Patro Neves, O Homem Verdadeiro, segundo Descartes, In Descartes reflexo sobre a modernidade, Actas do Colquio Internacional, Porto, Fundao Eng. Antnio de Almeida, 1996, p. 358. 167 Maria Jos Cantista, O cogito de Descartes na gnese do pensar transcendental. Evidncia cartesiana e vivncia fenomenolgica, In Descartes reflexo sobre a modernidade, Actas do Colquio Internacional, Porto, Fundao Eng. Antnio de Almeida, 1996, p. 483.
165
176
affectivity, love to happiness168 with this proceeds, Merleau-Ponty finishes the Phenomenologie de la Perception with Saint Exupery: Your son is imprisoned in a fire, you will save him If there is an obstacle, you will sell your hand for a help. You live in your act. Your act is you You will be transformed This is your duty, your anger, your love, your fidelity, your invention Men is just a bow of relations, only relations count to man.169 Although, Joaquim Cerqueira Gonalves, in his article A Obra cartesiana e as hodiernas questes ecolgicas, considered the reflection of Descartes as very actual, especially, because he doesnt start from a world already done, but from an infinite horizon of possibilities.170 This justifies why Descartes was interested in scientific and technical progress, especially in a sort of medicine of the soul, that we call: Philosophical Counselling. Cogitare, a latin word. It is very interesting how the etymology is so common to both words which we refer the medical act and the philosophical thought. In the Dialogues of Love,171 Leo Hebreu, with a neoplatonic anthropology, the cogitation is in all the semantic. With an hierarchy: body-soul-intellect, the cogitation is an union from the soul with the intellect. Some commentators agree with this position: a confused thought because of the double concern between the body and the soul.172 The health is an important objective of the cogitation. In the order of the good values, Leo Hebreu distinguishes: useful, agreeable, and honest. The first ones constitute the moral regulated by the principle of the mean-just; the last one is in the spirituality, which the proper ethos is an excess. The health has a relation with these three goods, because it goes toward the all man while an integrative unity. Health is the fundament of all other goods, we could have in this life,173 and which conservation Descartes promote with his studies.174 Descartes takes care and cogitate, in which the same act recover both operations. Galeno has already said: the perfect philosopher is doctor too.175 As it will be seen, the case of Elisabeth appeals to a new medicine, which implicates a renovation of the Cartesianism. To help the Princess, Descartes has to leave the exact
168
Merleau-Ponty, Phenomenologie de la Perception, Paris, Gallimard, 2000,. (Portuguese Edition, of Carlos Moura, Fenomenologia da Percepo, So Paulo, Martins Fontes, 1994, p. 493-612.) See the Article of Luis Abreu, As paixes racionalistas de Descartes e Spinoza, In Descartes reflexo sobre a modernidade, Actas do Colquio Internacional, Porto, Fundao Eng. Antnio de Almeida, 1996, p. 62, with a reference to the affective cogito of Descartes. 169 A.ntoine de Saint-Exupry, Pilote de Guerre, pp. 171 and 174, In Merleau-Ponty, Phenomenologie de la Perception, Op. Cit., pg. 612. 170 Joaquim Cerqueira Gonalves, A Obra cartesiana e as hodiernas questes ecolgicas, In Descartes reflexo sobre a modernidade, Actas do Colquio Internacional, Porto, Fundao Eng. Antnio de Almeida, 1996, p. 249. 171 See Leo Hebreu, Dialogues of Love, portuguese Edition, Dilogos de Amor, Lisboa, INIC, 1983, p. 28. 172 See Marc Richir, Le corps: Essai sur lInteriorit, Paris, Hatier, 1993, p. 64. See too the second meditation of Descartes. 173 Descartes, Letter of May/June, 1645. 174 Descartes, Letter to Marquis of Newcastle, October 1645, p. 329. 175 Galeno, Opera Omnia, I, pp. 53-63.
177
sciences and to go inside the philosophical counselling of the soul of Elisabeth. Here we have a personal method, dealing with some concepts, values, thought experiments and beliefs, using the critical thinking and some counselling skills, using only some communication skills, because all of the sessions were by regular mail. Descartes and Elisabeth related each other in 1642 (eight years before Descartess death. Elisabeth died in 1680), one year after the publication of the Meditations. Descartes was writing the Principes de la Philosophie. Elisabeth, with 24 years old, is interested in the very had questions of philosophy, finding an orientation, to get a cure on her scepticism. Descartes decided to have a personal relation, through Pollot176, a common friend. They became friends. And the correct questions of Elisabeth, promote a reformulation of the thought of Descartes. In the first letter, Elisabeth considers Descartes as the best doctor of her soul. Again, we have here the philosophy as a therapy of the soul, like it happens with Socrates. Doing so, Descartes was a Philosophical Counsellor, who has treated the vulnerability of Elisabeth to the scepticism177, and who regenerate and fortify her mind with intelligible principles and who treated too her affections of the body. Moral and counselling approach each other in the work of Descartes: here is the beginning of Descartes as Philosophical Counsellor. In the preface, dedicated to Picot, in the Principia, it puts the Physique as the common trunk. In this article, as I said, I could not agree with this, because I think the way is more over the human counselling, dealing with spiritual values and passions 6. The dense enigma: the paradoxical nature of man In the Trait de lHomme, from 1633, Descartes has the guide of mechanics. The question is if that approach is correct to develop the philosophical help that Elisabeth needs or if he requires a new point of view. The controversy with Regius increases in two letters, one of December of 1641 and another of January of 1642. To Regius, the man is an accidental being without true reality, affirming an anthropological dualism. Descartes criticizes Regius, affirming the substantiality of the composite body and soul, because those real union. Later, Regius develops his system to a monist thesis, saying that soul is a simple mode of being body, without proper reality. Descartes signs the difference with Regius. For Descartes, the only way to conceive the union is considerer the soul as material.178 And it was the way of Regius: the material reductionism, as a coherent and rational solution to explicate the human composite. In the first letter, Elisabeth asked to Descartes: how the soul, being a simple intellectual substance, could determinate the spirits in the body doing voluntary actions? The answer of Descartes takes us to the principle of the union, which gains the statute of primitive notion, irreducible of any other.
176 177
Letter of October 6, 1642. Letter of July 1, 1643. 178 Letter of June 26, 1643. Elisabeth has made the question on the letter of June, 20 1643.
178
In the end of the life, Descartes, in a letter to the neoplatonic Morus, considers a functional dualism in the soul, to which correspond distinct principles: a corporeal soul and an intellective soul. The Philosophical Counselling and Practice exercised by the philosopher in the treatment of Elisabeth send us, I think, to this new Anthropology. Jos Carrascoso in his article about Subjectividad racional y cogito cartesiano, said that we recognize a finality in the human action and a behavioral dimension in the perception. So, the subject doesnt live in the immanence of an ideal consciousness. There is a great relation between the ideas of subjectivity, perception, feeling and finality.179 For Jos Carrascoso, the feeling is a psychic function, which requires the efficacy of the intelligence. So, subject has a centrifugal dimension and operator intentionality. The same said Merleau-Ponty.180 Otherwise, the study of affectivity, takes Descartes to Moral says Maria do Cu Patro Neves. In the moral point of view, the question of passions is in the equilibrium between spontaneous movements and voluntary movements (actions): ones could take us to error, but are important to survivor; the others are a great contribute to the good use of passions (without repress them). The natural perspective of Descartes says that we have to accept and live with passions as a human way of being man. In this sense, Moral is defined as science of the human behaviour or aims; or art of being happy, with an equilibrium between will and passions.181 So, the good use of the free will affirms man in his singularity. 7. The philosophical help: Cartesian Method Maria do Cu Patro Neves considers a great evolution in the work of Descartes: from irreducible subjectivity, Descartes bet in man; from the metaphysical project, Descartes constitute a moral. And here, true man is defined by his ethos.182 The Elisabeths case is one of those in which the influence of the bad thoughts on the physic is evident. Personal and familiar misfortune provoke in her very affections. So, could we say that Elisabeth is sick? Descartes said that the origin of the fever is an emotion caused by a weak reasoning a philosophical problem.183 Descartes proposes to Elisabeth a radical cure, which did not have the limit of only solve the symptoms, but goes to the causes of the evil. With no doubt the diet and the physical exercise helps the health of the Princess to being well, but is necessary to act on the soul, put it in a good way of reasoning, and with that, take a good influence on the body. Descartes says: () the soul has very strong with the body, as we could see the great changes anger, fear and other passions excite in it.184 After the stay of Elisabeth in Berlin, Descartes demarcates from the clinical practice, in which the treatment of the affections was treated with chemicals, with the presupposition that the disease is originated by an external and pathogenic agent.185
Jos Carrascoso, Subjectivida racional y Cogito cartesiano, In Descartes reflexo sobre a modernidade, Actas do Colquio Internacional, Porto, Fundao Eng. Antnio de Almeida, 1996, p. 93. 180 Ibidem. 181 Maria do Cu Patro Neves, Op. Cit., p. 359. 182 Maria do Cu Patro Neves, Op. Cit., p. 361. 183 Letter of Maio, 18 1645. 184 Letter of July 1644. 185 Letter of March 1647.
179
179
For me, it is here a real mark and relevant fact for the philosophical counselling of Descartes, which could be seen in this answer: how could we impress the soul, in which point we could touch her? For Descartes, the soul is a unitary reality, but with a plurality of functions organized in a hierarchy: sensations (feelings), imagination, understanding and will. The question is to know which function of the Elisabeths soul, may her will be stimulated to cure her sadness, melancholia and apprehension. The answer of the philosophical counsellor is very precise: the imagination is the potency with which the soul could influence the body. Descartes clarify: but when the soul use the will to make any thought which is not intelligible, but imaginable, that thought produce a new impression in the brain, that isnt passion, but an action, which calls properly imagination186 The imagination is a very positive function of the soul, co-relative of the passion, defined this one as the internal feeling the soul experiment when connected to the body. Thus, the remedy to the sadness which origins physical affections it is not in the study of philosophy or metaphysics, but in the exercise on the imagination. (It is necessary) to regenerate the body by the power of the joy.187 It demonstrated that life it is not a simple event of an extensive body with physical and geometrical properties, but a subjective experience with an affective tonality. The joy expresses an adhesion to life () and the sadness expresses the discomfort of the soul in her corporeal habitation, and is a factor of mental weakness.188 Descartes refers this when expresses the genesis of the passion, in the letter to Chanut, on February 1st 1647.189 Rui Magalhes in his article about Mtodo e Moral: Descartes, a Modernidade e a Filosofia, said that the French philosopher uses the metaphor of the road to the truth and good. The author refers the critics of the proper system of Descartes, in which the method needs to prove his validity. The reference is the first rule of Les Regles pour la Direction de LEsprit. One more time, reason is the criteria against empirical sensations. The method is the process to approach the action of the thought to the essential nature of things.190 Philosophy is the method supported in the mathesis universalis as an interface between metaphysics and the subject, who applies it. The peculiar analysis of Rui Magalhes says that the method is already a truth, which exists before the Truth that Descartes is in search of. Descartes is looking for a method, says him, is his Discours de la Method: the desire of learning to distinguish true from false, to see clear in my actions and to proceed with security. Rui Magalhes says that the Cartesian critic is a rational simulation, an orthopaedic therapy and is an ascetic philosophy. Here, we see the contrary of moral, e.g., the ethics.191 Thus, Moral is the norm for those who are out of truth. The Cartesian system, based on the method, doesnt need an expressed moral, because the process is ascetic, but
186
Letter of October 6 from 1645. Descartes explicit the meaning of these words, feeling and passion. Passion is all thought excited in the soul, without the intervention of the will, by the simple impressions in the brain, because if it is not action, otherwise it is passion. Everything that origins from the exterior things or from interior dispositions of the body, like perception of the colors, sounds, hungry, pain, we call feelings. 187 Adelino Cardoso, (2001), p. 21. 188 Ibidem. 189 See Letter to Chanut from February 1 from 1647, Analise, p. 191-206. 190 Rui Magalhes, Mtodo e Moral: Descartes, a Modernidade e a Filosofia, In Descartes reflexo sobre a modernidade, Actas do Colquio Internacional, Porto, Fundao Eng. Antnio de Almeida, 1996, p. 328. 191 Rui Magalhes, Op. Cit., p. 334.
180
needs a provisional moral, which is not a theoretical element of the system, but an imperative of the practical life. So, it seems a contradiction when we find in the correspondence with Elisabeth, that provisional moral is the definitive moral, and returned being an element of the system. 8. A non-intelectualist moral: an art of decision Luis Araujo said that subject disciplines his will, moderating his passions and desires, experimenting happiness, without possessing all truth, but in a real art of living oriented for a pragmatic security.192 As we could see, the moral action is the rational action, and rationality is similar to cogito. Here we have the theory of passions and the resignation attitude. It is an appeal to virtue.193 All of this is in the ascetic process. The beatitude is the final aim of the subject free from passions, and it is a perfect and interior satisfaction of the spirit, and happiness is dependent of the external things.194 So, the Wisdom teaches us how to become a master of my self. Passions are the space where we could insert moral, as an answer to freedom. Be moral is to follow virtue, using well the free-will, doing what we think it is better for our rational thought.195 Rui Magalhes said that Descartes never broach the ethics plan, excepting in the Les Passions de lme, with the description of the subjective scene, in which it is possible the constitution of a methodical process as an ascetic proceed.196 The joy is a lasting satisfaction, where we live the experience of happiness.197 The question posed by the case of Elisabeth is this one: can we be happy when everything goes wrong? The way of this question remember us the moral of the stoics, which had a very important vogue in the Europe of the Renaissance: happiness gets by the capacity of resistance on those situations of bad whether. The Stoicism is a moral that it is not accessible to anyone, requiring a great wisdom. Wise is that one who learns to support all bad things in life, without being affected in his innermost. It is the ideal of apatheia. Philosophical Counselling practiced by Descartes has a stoic mark: contrarieties belong to the economy of happiness, only accessible to the best souls, who can find consolation in everything it happens to them and feel good with the those victory against the pain.198 Descartes suggests Elisabeth to read the De Vita Beata (The happy life) from Sneca. Stimulated by the difficulties and proposes of Elisabeth, Descartes demarks from the Stoicism, affirming that he doesnt defends the insensibility of the wise.199 The Cartesian moral is a moral of the passions, of the good use of the passions, very useful to life, to give it the meaning; the moral is directed to the whole man, and is this sense,
192 193
Lus Arajo, Op. Cit., p. 71. Descartes, Passion de lme, 148. 194 Descartes, Letter to Elisabeth from August, 4 1645. 195 Descartes, Passions de Lme, 48 and 153. 196 Rui Magalhes, Op. Cit., p. 336. 197 See Letters of September 4 and 18 from 1645. 198 See Letter of May 18 and July 21 from 1645. 199 See Letter of May 18 from 1645.
181
the confession of Descartes to Chanut, saying that he has passions; it is not the recognition of a weakness, but of the human way to perfection and to happiness.200 This Moral is a way of interiority, but it isnt a code of universal conduct. It is an art of living, which we could learn by doing some practical exercise. The first point of the Cartesian moral it is not an evident truth and universally valid, but the urgency of action. In the Discours de la Methode and in the Principes de la Philosophie, the moral is retired from the order of reasons, because of that urgency: in the daily life, the decision could not wait by a correct and infallible judgment, based in the analysis of the positive and the negative of each possible option.201 The most interesting point in the Cartesian moral is to understand that the error of the judgment, when accomplished by a correct intention, doesnt produce a moral imperfection.202 It is not possible to typify the situations and to give rules of conduct, because the vividness of the situation, it belongs to the same thing: the feelings grow in us and give the form of our life in the situations.203 Elisabeth says that our passions are created without sensibility, so they escape to the control of the consciousness in a letter of September, 30 from 1645. For a conclusion, the moral could be seen as an art of decision, with an objective: to growth and to give more perfection to the interior capacity of the subject. The subjective criterion is this: is good what increase the perfection of the subject; is bad what reduces it. The moral is a way to happiness too, because this one requires the moral perfection of the agent. In my practical work with individual clients, I had some months ago, a person very similar with Elisabeth. The problem was about destiny, and she could not get a boy-friend to love and to live together. Why? Because she thinks wrong and that bad thought affects her action and her choices in life. She never gives a second opportunity to men. Why? Because she has some principles about an ideal man, that does not exists. And the great problem is in the fact that she didnt believe in love as a construction and discover in time: a real adventure of good and bad feelings. So, like the Elisabeths case, we have the classical and basic concept of philosophical counselling: first, we have to make an approach to the common fallacies. And sometimes, some problems are just in that simple question: a logical misunderstanding. The ethos of the Cartesian moral it is not that one of a submissive ego to the norm, refraining his force, but the excited state of an ego who lives in an excess of goods. The Cartesian excess204 proposes an ideal of perfection similar of the lover who is transformed in the loved thing. As the lover goes in ecstasy with the image of his sweetheart, the man morally perfect affirms the infinite in his life.
200 201
See Letter of November 1 from 1646. See Descartes, Principes de la Philosophie, portuguese edition, Princpios da Filosofia, I parte, art. 3, AT IX-2, p. 26. 202 See Letter of October 6 1645. 203 See Letter to Marquis of Newcastle of November 23 1646. 204 See Letter of November 3 1645.
182
Conclusion I could conclude this article with Luis Arajo, saying this: the ideal of love and generosity has begun the construction of a new humanity, a politics with moral and a new utility to philosophy. Descartes said that philosophical formation gives value to a civilization. So, to civilize the human being as the great task of philosophy seems to us as the most important ethical vocation. Thus, we think Descartes as our contemporaneous, and a very good alternative to do philosophical counselling, in an empty time. Thats why I have my proper method entitled Project Method applied in my Philosophical Practice, with clients and with participants on my Courses. The method is based on the existential phenomenology: Merleau-Ponty and all Philosophical Systems which developed the question of project: Aristotle, Descartes, Kant, Kierkegaard, Sartre, Agostinho da Silva, Julin Maras, Peter Singer, Gilles Lipovetsky, etc. The objective is to study if people have some life project and if so, try to understand it, try to find his values, cognitions, beliefs and concepts. The meaning is always the project of the person, and all of other questions and problems are involved on it. Like Elisabeth, I had a client who was very sad because he could not live with the problems of his family. In some consults, I knew that he has a project of love which was incompatible with the problems of his family. In his first visit to my office, he said he believes on destiny and that God will help him. After some sessions, my client has changed his way of thinking. He was reading a book I suggested. His arguments turned more rational, clear, solid and positive. My client decided for his project, which gives him very happiness, while his family tries to solve the problems. He understands that he cannot solve those problems and he was not responsible of them. The provisional moral was very important at the moment, but the ascetic ethics was the great motive to solve his philosophical problem. BIBLIOGRAPHY Books by Descartes: Descartes, Ren, Discourse du Methode, portuguese edition Discurso do Metodo, Lisboa, Livraria S da Costa, 1990. Descartes, Ren, Les Passions de lme, portuguese edition, Paixes da Alma, Lisboa, Livraria S da Costa, 1990. Descartes, Ren, Les Prinicipes de la Philosophie, portuguese edition Principios da Filosofia, Lisboa, Editora Guimares, 1999. Books about Descartes: Adam & Tannery, Oeuvres de Descartes, Paris, PUF, 1974, III and IV. Alqui, Ferdinand, A Filosofia de Descartes, Lisboa, Editorial Presena, 1986. Beyssade, Jean-Marie, Descartes, Correspondance avec Elisabeth et autres Lettres, Paris, Garnier-Flammarion, 1989. Beck, L. J., The method of Descartes, Oxford, Calrendon Press, 1966. Blazquez, F. J., Moral y Voluntad en Descartes, Crdoba, 1984.
183
Cardoso, Adelino and Maria Ferreira Descartes, Ren, Correspondence avec Elisabeth, in portuguese edition, translated by Ins Cardoso, Medicina dos Afectos, Lisboa, Celta Editora, 2002. Gouthier, Henri, Descartes. Essais sur le Discours de la Methode, la Metaphysique et la Morale, Paris, Vrin, 1973. Guenancia, Pierre, Bien conduire sa raison, (dcouvertes) Paris, Gallimard, 1996. Koyr, Alexandre, Consideraes sobre Descartes, 4 edio, Editorial Presena, Lisboa, 1992. Articles about Descartes: Abreu, Luis Machado, As Paixes Racionalistas de Descartes e Espinosa, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 49-62. Alvira, Rafael, Scrates y Descartes frente al Mtodo, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 63-67. Araujo, Henrique Costa Gomes, Descartes e a Modernidade. Razo, Emoo e Afecto, in Trabalhos de Antropologia e Etnologia, XXXVII, 1997. Araujo, Luis de, Descartes Uma tica Racionalista?, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 69-74. Brito, Jos Henrique Silveira de, Descartes e a Filosofia, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 447-450. Cantista, Maria Jos Pinto, O Cogito de Descartes na gnese do pensar transcendental. Evidncia cartesiana e Vivncia fenomenolgica, In Descartes reflexo sobre a modernidade, Actas do colquio internacional, Porto, Fundao Eng. Antnio Almeida, 1996, pp. 111-120. Carrascoso, Jos Luis Arce, Subjectividad racional y Cogito cartesiano, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 75-94. Dinis, Alfredo, Sobre a Contemporaneidade de Descartes, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 431-434. Duarte, Irene Borges, Descartes e o sonho, In Revista Portuguesa de Filosofia, tomo LIX, 2003, fasc. 2. Henriques, Mendo Castro, A possibilidade da tica, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 253-266. Magalhes, Rui, Mtodo e Moral: Descartes, a modernidade e a filosofia, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 323338. Neves, Maria do Cu Patro, O Homem Verdadeiro, Segundo Descartes, In Actas do Colquio Internacional Descartes, reflexo sobre a modernidade, Porto, 1996, pp. 347361.
184
Mariano Bets de Toro es asesor filosfico. Mdico-Psiquiatra y psiclogo. Doctor en Medicina y Farmacia. Licenciado en CC. Biolgicas, Geografa e Historia y en Historia del Arte. Magster en Biotica (Univ. Complutense de Madrid). Becario en el Collge de France y en el Hospital de la Salptrire de Paris. Catedrtico de Farmacologa. Profesor de la Facultad de Medicina, Universidad de Alcal (Madrid).
EL CONOCIMIENTO DE S MISMO DE MIGUEL SABUCO

Mariano Bets de Toro Madrid, Espaa
Slo el hombre tiene dolor entendido, espiritual de lo presente, pesar de lo pasado, temor, congoja y cuidado de lo por venir. (Miguel Sabuco, Coloquio del conocimiento de s mismo, Ttulo III).
Resumen El Coloquio del conocimiento de s mismo de Miguel Sabuco, fue publicado por primera vez en 1587. Escrito en forma de dilogo entre tres pastores filsofos, insiste en la importancia de que el hombre se conozca a s mismo para percibir mejor su realidad y ser feliz. El conocimiento de s mismo est basado en la comprensin de uno mismo como microcosmos, un mundo pequeo que contiene todos los elementos de la naturaleza. Una vez ubicado el hombre como parte integrante de la naturaleza, Sabuco comenta los principales males a los que est sometido (el enojo y el pesar) y sus contrarios (el afecto de placer y alegra). Describe las principales virtudes del hombre, en
185
especial, la magnanimidad, la prudencia y la sabidura, y nos brinda las claves del manejo de uno mismo para ser felices y guiar mejor la relacin con los dems y con nuestro entorno. Por sus brillantes comentarios, su sencilla erudicin y su magnfica prosa, esta obra mantiene una fresca actualidad y puede ser de utilidad para la orientacin filosfica. Publicado con el nombre de una hija de don Miguel, llamada Oliva, ha sido uno de los baluartes del feminismo durante ms de tres siglos, hasta el descubrimiento de su autora por Jos Marco de Hidalgo (1903). 1. Introduccin El lema gnothi seauton (concete a ti mismo) era bien conocido por los griegos. Lo haban escrito con letras de oro en el templo de Apolo en Delfos (lo recuerda Sabuco en su obra) y lo haba desarrollado Scrates y un gran nmero de filsofos griegos. Nosce te ipsum (concete a ti mismo) era, segn Plinio, uno de los tres preceptos dlficos atribuidos al espartano Quiln 205 . De Plinio debi pasar a Sabuco, gran lector y admirador del naturalista romano. Miguel Sabuco cree escribir una obra original, el Coloquio sobre el conocimiento de s mismo puesto que, segn l, los antiguos no haban profundizado en este precepto y l iba a desentraar el misterio del conocimiento interior. Por tanto, Sabuco propone un cambio en la investigacin filosfica que inici Scrates, que consiste en abandonar la especulacin cosmolgica para centrar su atencin en lo propiamente humano. Sin embargo, no se queda en lo estrictamente filosfico. Su concepcin filosfica del hombre consiste en el conocimiento de su disposicin natural psicolgica y fsica, es decir, tener en cuenta de que el hombre est formado por cuerpo, cerebro y alma. En consecuencia, el conocimiento del hombre no se puede reducir a meras determinaciones somticas 206 . La investigacin de la vida anmica de las personas (sentimientos, afectos y preocupaciones) es de vital importancia, porque es una de las causas determinantes del grado de salud y enfermedad, del vivir e incluso del morir. Para Sabuco, la filosofa como conocimiento de la naturaleza humana, esto es, el estudio de los afectos y sus mudanzas, es la base y fundamento de la Medicina. Con la filosofa se sana el alma y, por tanto, el cuerpo, dada la ntima conexin entre ambos.
Los tres preceptos eran: Concete a ti mismo, No desees nada en demasa y La compaa de deudas y litigios es miseria (Historia Natural, Libro VII, par. XXXII). 206 Este planteamiento ha sido llamado fisiologismo renacentista, y estuvo representado por personajes tan ilustres como Valls, Pereira, Mercado o Huarte de San Juan.
205
186
No hay que perder de vista que la combinacin de conocimientos mdicos y filosficos que Sabuco propone tiene un objetivo teraputico. Por ello, una de las originalidades de Sabuco es haber ido contra-corriente, pero con idea de futuro, en una poca muy influida por la tradicin galnica.
2. El Coloquio del conocimiento de s mismo, de Miguel Sabuco El Coloquio del conocimiento de s mismo es el primer tratado de los siete que comprende la coleccin Nueva Filosofa de la Naturaleza del hombre, impresa por primera vez en Madrid en 1587. El Coloquio est estructurado en 70 ttulos o captulos, y desarrollado en forma de conversacin entre tres pastores Filsofos en vida solitaria, nombrados Antonio, Veronio y Rodonio, que hablan sobre temas mdicos, filosficos, astronmicos y polticos.
La base del verdadero conocimiento del hombre es la estrecha vinculacin entre lo fisiolgico y lo psicolgico. Por ello, parte de un primer principio fundamental: la unidad psicosomtica del hombre.
a) Anlisis Para comprender al hombre como una unidad psicosomtica, la obra comienza con un proceso de anlisis, en el que estudia el efecto de las pasiones, las virtudes y los estados de nimo en la salud del hombre. Las pasiones ocupan gran parte de este tratado: el enojo, el pesar, la ira, el miedo, el amor, el deseo, el odio, la desconfianza, los celos, que llegan no slo a producir enfermedades, sino incluso la muerte. A continuacin, analiza los efectos positivos sobre el cuerpo, el placer, la alegra, la templanza, la esperanza, el amor a los semejantes, la amistad y la buena conversacin. Termina tratando las grandes virtudes, la magnanimidad, la prudencia, la sabidura y la felicidad.
b) Sntesis: las dos metforas La armona entre los elementos psicolgicos y fisiolgicos forman un cuerpo de doctrina que se llama Filosofa, la Nueva Filosofa del hombre. Esta armona
187
psicosomtica es expresada desde el punto de vista filosfico con dos metforas: la del hombre como microcosmos y como rbol del revs: 1) Sobre el microcosmos, dice: en el mundo pequeo que es el hombre, hay un prncipe que es causa de todos los actos, afectos, movimientos y acciones que tiene, que es entendimiento, razn y voluntad, que [es] el nima, que descendi del cielo 207 , que mora en la cabeza, miembro divino y capaz de todos los movimientos del cuerpo. 2) Sobre la metfora del rbol al revs, comenta: el hombre se dijo rbol del revs por la similitud que tiene con el rbol, la raz arriba y las ramas abajo; la raz es el cerebro y sus tres celdas de mdula anterior, media y posterior. Las dos metforas expresan la unidad del hombre y su vinculacin con el cielo, por un lado, y por otra parte, la importancia del cerebro en los estados de salud y enfermedad. En conclusin, la doctrina de Sabuco ofrece una doctrina integradora, de carcter mdico-filosfico, donde integra magistralmente los elementos psquicos y somticos, anticipndose al desarrollo de la medicina psicosomtica, donde destaca el cerebro como rgano de control de la vida vegetativa, sensitiva e intelectiva. Estas ideas innovadoras se mezclan con elementos mticos tradicionales (las metforas del microcosmos y del rbol al revs) y explicaciones ingenuas, dando a la obra un carcter fresco, atractivo y literario.
3. Ideas de Sabuco tiles a la orientacin filosfica El Coloquio del conocimiento de s mismo de Sabuco tiene un objetivo prctico: la felicidad de las personas a travs del conocimiento de s mismos. Sabuco nos brinda unos consejos tiles sobre el arte del saber vivir, porque el conocimiento de s mismo nos brinda la oportunidad de vivir mejor. Por la abundancia de sus consejos, esta obra puede considerarse precursora de los libros de auto-ayuda; sin embargo, la profundidad de sus pensamientos y matizaciones nos llevan a juzgar esta obra como filosfica, con vocacin integradora de los conocimientos fisiolgicos, filosficos y morales de la poca. La mayora de ttulos o captulos tienen inters en la orientacin filosfica, en especial, los dedicados a los afectos, tanto positivos como negativos, el dolor, la imaginacin, los ornatos del alma, el mismo concepto de alma, y la lista de las grandes virtudes: la magnanimidad, la prudencia, la sapiencia y la felicidad.
207
Estas palabras en cursiva fueron censuradas por la Inquisicin.
188
3.1. Las cuestiones iniciales Cuatro cuestiones fundamentales se plantean al principio del Coloquio y constituyen el eje de la obra: a. La necesidad del conocimiento de s mismo para que el hombre se entienda y se comprenda (es decir, para saber cmo pensamos) 208 ; b. Conocer mejor nuestras relaciones con el medio, para saber cmo respondemos a nuestro entorno 209 ; c. La bsqueda de la felicidad en este mundo: Cmo ser feliz? 210 d. Por qu viene la muerte? 211 Para contestar a estas preguntas, Sabuco hace un recorrido de todo aquello que considera que la persona debe conocer de s mismo: entendiendo los contrarios afectos y ornatos que tiene el hombre, y sus efectos (Ttulo 62). Se estudian los afectos negativos (el enojo y el pesar, principalmente), los positivos (la alegra, el placer y la esperanza de bien), y algunos elementos teraputicos (como la palabra o la msica). Los ltimos captulos tratan de las grandes virtudes: la magnanimidad (el saber estar), la prudencia (madre de las virtudes), la sabidura (el mayor ornato del nima) y la felicidad (obra del entendimiento, razn y prudencia, con alegra), con un planteamiento final del hombre como microcosmos.
3.2. Afectos que dan enfermedad y muerte Muchos sentimientos intensos, como el miedo, el acoso, la tristeza o la soledad, que Sabuco denomina afectos de la sensitiva 212 , son capaces que paralizar el deseo de vivir y adormecer el instinto de supervivencia, que es uno de los ms arraigados en la naturaleza (Ttulo 2). De ah que, siendo la muerte un proceso natural, necesario y espontneo, el hombre puede forzarla, de forma consciente o inconsciente, a travs de sus afectos de miedo, tristeza o soledad. Estos afectos de la sensitiva son, pues, fuerzas de gran intensidad que es necesario conocer y controlar.
208 209
Anlisis de las relaciones con uno mismo. Anlisis de las relaciones con los dems. 210 Intento de armonizar las relaciones con uno mismo y con los dems, y darles un sentido. 211 La muerte se convierte en el principal fenmeno que da sentido a la vida. 212 Del alma sensitiva, es decir, propia de los animales y el hombre.
189
3.2.1. El enojo y el pesar Sabuco califica los afectos del alma, el enojo y el pesar, como los principales enemigos de la naturaleza humana, porque acarrean muertes y enfermedades a los hombres. Por tanto, hay que tomar conciencia del mal que pueden producir el enojo y el pesar, y convencerse de que es mejor sufrir este pequeo dao que pudiera ser mayor, que aadir otro mal mayor encima y perderlo todo (Ttulo 5).
3.2.2. La imaginacin La imaginacin es una cualidad necesaria para realizar grandes obras, pero tambin puede generar y desarrollar muchos problemas, como la infelicidad. A veces, basta con la imaginacin, con creer en las cosas, para sentir como si hubiesen ocurrido. Por ejemplo, los ataques de celos son causa de muchas desgracias, aunque slo sea en la imaginacin de las personas (Ttulo 3).
3.2.3. Reflexin y decisin Es necesario saber por qu tomamos una decisin en cada momento, para conocer los motivos que dirigen nuestras vidas. Conociendo las razones que nos mueven a hacer las cosas, probablemente tengamos tiempo de reflexionar antes de actuar, porque: Menos hieren los dardos, que primero se ven venir (Ttulo 4).
3.2.4. Las adversidades y sus beneficios Las adversidades hacen madurar al hombre. Pero, para que el hombre madure, debe reflexionar sobre esa adversidad, sacarle partido, y extraer la leccin de que no hay mal que por bien no venga: Cuntas cosas juzga el hombre algunas veces por daosas, que despus se convierten en bien y en provecho? (Ttulo 5).
3.2.5. La tristeza y desesperanza de bien La tristeza hace el dao poco a poco, como la envidia, y de la misma manera, los tristes se secan y consumen.... Para la tristeza recomienda buscar o imaginar otra esperanza, otro objeto de espera, alejar lo que genera tristeza, prevenirla y desecharla (Ttulo 7). La desesperanza de bien alude al estado de nimo depresivo consecuencia de la prdida de la cosa amada y deseada. Ante los que padecen de esta situacin tan lamentable, recomienda: gurdate de aquellos que no tienen esperanza de bien, y
190
cuando con ellos te vieres o tratares, el remedio es ponerles esperanza de bien, aunque sea fingida (Ttulo 11).
3.2.6. El miedo El miedo y el temor de lo que est por venir es una emocin muy intensa, incrustada en la naturaleza humana, debido nuestra vida siempre incierta. El miedo a un acontecimiento cualquiera produce a veces un efecto superior al acontecimiento mismo, porque ms dao hace el temor que no la cosa temida cuando llega. Para el miedo, Sabuco recomienda:
1. Conocer la condicin y naturaleza, para no darle crdito. 2. Alegra, buen olor, msica, el campo, el sonido de los rboles y el agua, buena conversacin, tomar placeres, y contentos por todas vas (Ttulo 8).
3.2.7. Males del amor El amor hace al hombre ms feliz: El amor ciega, convierte el amante en la cosa amada, lo feo hace hermoso, y lo falto perfecto, todo lo allana, y pone igual: lo dificultoso hace fcil, alivia todo trabajo, da salud cuando lo amado se goza. Pero tambin existen los males del amor, que describe con bellas metforas:
Este afecto no engendra mal humor, antes mueren sin fro, ni calentura, secndose, porque como en aquello que mucho aman y desean, tienen empleado su entendimiento y voluntad y todas las potencias de su alma, no toma gusto en otra cosa del mundo, ni en comer, ni en beber, ni conversacin y as la vegetativa no hace su oficio, y se va consumiendo, porque la discordia del cuerpo y alma, y gran afecto del alma, estorba la operacin del cuerpo. (El amor) mata en dos maneras, o perdiendo lo que se ama, o no pudiendo alcanzar lo que se ama y desea.
Y termina dando algunos remedios para los males de amor:

1. Saber y conocer al enemigo que mata, y sus afectos y obras. 2. Prevenir los males del amor: a) En la primera manera, preguntarse: Si yo perdiese esto que tanto amo, perder la vida tambin por ello? b) En la segunda manera: Si no se alcanza lo que se ama, el remedio es buscar y tomar otros amores, que un clavo con otro se saca (Ttulo 9).
191
3.2.8. Los celos Los celos, para Sabuco: Es un temor, y miedo de perder lo que se ama, que luego se sigue al grande amor, derriba del cerebro mal humor melanclico, y as sospechan lo que no es, y todo les parece ms o menos. Pero no da consejos para tratarlo.
3.2.9. Las preocupaciones (afecto de congoxa) Las grandes congojas dan fatiga, envejecen y traen canas, estorban la digestin y vegetativa. Para tratar las preocupaciones y los cuidados de lo futuro, se han de dejar a tiempos, y ponerlos en un lugar, como en un papel, haciendo lista, y fijarla en la pared, y alivia la congoja, y miedo de la memoria, y sin pena se miran all los cuidados, y se hacen, y a la noche se duerme mejor. Pero los grandes problemas de la vida tienen un tratamiento ms filosfico: La gran congoja se aliviar con razones del alma, lo que es, ya es, o lo que ha de ser, ser, mi fatiga no lo mejora ni remedia.
3.2.10. Siete afectos que son pecado mortal Califica los siete afectos que son pecado mortal en el hombre como males del hombre que les daan principalmente al alma, pero tambin al cuerpo. Son la soberbia, la avaricia (la insaciable sed del dinero), la ira y la venganza, la envidia (pesar del bien ajeno), la gula, (ms mata la gula que la espada), la lujuria (consume la vida de todo viviente) y la pereza y el ocio demasiado (Ttulo 17). De la pereza y el ocio, comenta que la ociosidad es imagen de la muerte... inventor de vicios y pecados, y recomienda el paseo por el campo y el ejercicio moderado, porque da gran salud, porque de otra manera el mucho ocio sin exercicio, y mucho dormir, hace muy blando, tierno, y aguanoso el cerebro, y se derrite, y cae fcilmente y as vienen los daos dichos, y muchas enfermedades... (Ttulo 19). Respecto a la venganza, es una presencia, y memoria del dao que recibi, recomienda el aplazamiento prudente de ejecutarla: El apetito de la venganza se ha de saber dexar para tiempo oportuno. Respecto a las relaciones sexuales, recomienda: ...no uses del acto venereo, sino es la maana en ayunas, aviendo dormido, y es bueno reiterar el sueo despus del coytu. (Ttulo 18).
192
3.2.11. El fastidio La variedad da alegra, porque las nuevas cosas agradan. La satisfaccin es difcil de alcanzar porque: La capacidad infinita de nuestra anima divina no puede henchir sino es con cosa infinita (que es Dios) y as todo lo de este mundo harta y da fastidio, y busca las variedades, pensando dar hartura y contento (Ttulo 52). El fastidio es lo contrario de la variedad. Incluso lo ms satisfactorio, cuando genera cansancio, se hace negativo y tedioso. Sabuco nos da un par de consejos contra el fastidio:
1. Gozar del campo y de su variedad, que se puede hacer con sana intencin, gozando de lo que Dios cri para el hombre. 2. Cuando el estudio te da fastidio o no te contenta lo que haces, es mejor dexarlo para otro da.
3.3. Afectos que dan salud 3.3.1. Los tres pilares Los afectos positivos proporcionan una vida feliz a s mismos y a los dems. Son esencialmente, la alegra y la esperanza de bien. Estos dos afectos son los contrarios al mayor enemigo, el enojo y el pesar. Constituyen la primera armona, la armona principal del cerebro. Adems, Sabuco aade un tercer elemento, el buen calor del estmago, que denomina segunda armona, que se origina a travs de la buena alimentacin (Tabla I):
1. Alegra y placer 2. Esperanza de bien 3. Buena alimentacin (buen calor del estmago)
Tabla I. Los tres pilares que sustentan la salud y la vida humana (Ttulos 22 y 23)
Los tres pilares estn muy relacionados: la alegra y el placer son la principal causa porque vive el hombre. Constituye, como deca Platn, la concordia del alma y del cuerpo. La esperanza de bien da alegra, contento, fuerzas y aliento para cualquier trabajo. Contrarrestan al enojo y pesar, y hace lo dificultoso fcil, alivia todo trabajo...
193
hace obrar las virtudes y buenas obras... Gurdate de aquel que no tiene esperanza de bien. En los tres pilares, Sabuco vuelve a integrar los elementos somticos del cuerpo (alimentacin) con los elementos espirituales del alma (alegra y esperanza de bien), a travs de estos tres afectos, que constituyen los pilares o columnas que sustentan la salud y la vida humana.
3.3.2. La templanza La templanza consiste en realizar las actividades en su proporcin. Las actividades que deben gobernadas por la templanza son, sobre todo, el trabajo, el ejercicio, la comida y la bebida, el sueo, el ocio y el apetito sensitivo. Fuera de la proporcin hacen el dao, proporcionan tristeza, enfermedad y muerte; dentro de la proporcin, surge la salud, el contento y la alegra, los bienes y la felicidad. Para actuar con templanza, propone:
En toda cosa huye el extremo y demasa: ayrado, no determines cosa alguna: ayrado, ni comas ni bebas. Esta gran virtud templanza, solamente el hombre la tiene... Consiste en la voluntad deliberada, primero, por el entendimiento, que es el anima divina celestial (Ttulo 26).
3.3.3. Amor a los semejantes

El amor a su semejante es afecto natural, da salud y alegra, porque el hombre es animal sociable, quiere y ama a su semejante. La soledad le es muy contraria, y causa melancola, cuando no hay compaa consigo mismo. El hombre necesita emplear este afecto de amor, porque si no lo hay, causa tristeza y melancola. Recomienda amar con mesura, siguiendo tambin el precepto griego: No amars, ni desears nada demasiadamente. Y avisa contra el exceso de amor: el demasiado amor es muy peligroso, y acarrea muchas muertes.
3.3.4. La amistad y la buena conversacin Sabuco concede una gran importancia al dilogo, y dedica un precioso captulo (el Ttulo 28) a desarrollar algunos matices:
La amistad y buena conversacin, es muy necesaria para la salud al hombre, porque el hombre es animal sociable, quiere y ama la conversacin de su semejante, en tanto que algunos llamaron a la buena conversacin, quinto elemento con que vive el hombre.
Y dedica unas bellsimas palabras a la amistad:
194
Tambin por otra razn son necesarios los amigos, porque si el alma no tiene en qu emplear su amor natural, que brota para fuera, ni con qu llenar sus deseos, y gran capacidad, la cual se llena con lo amado, luego se marchita y desmaya y hace melancola y tristeza, quedndose como vaca, y frustrado su apetito, deseo y accin natural
Algunos consejos sobre la amistad aparecen en la Tabla II:
El amigo es otro yo, y as como el ser es la mayor felicidad, y dejar de ser la mayor miseria, as es gran felicidad ser hombre dos veces, teniendo amigo verdadero. Con el buen amigo, los bienes comunicados crecen y se hacen mayores, y los males y congoxas se alivian y hacen menores. El amigo procura las cosas del amigo, como las suyas. Guarda el secreto, y con l han de ser comunes los secretos del alma, y tambin las riquezas corporales. Todo lo de los amigos ha de ser comn.
Tabla II. Consejos sobre la amistad (Ttulo 28).
3.3.5. La soledad La soledad puede tener diferentes sentidos, incluso opuestos, en funcin de cmo lo viva la persona y sus necesidades. Sabuco decide colocarla en el captulo de los afectos positivos:
Esta soledad, silencio y tranquilidad son diferentes, porque a ratos son buenas y a ratos son malas. Es buena en la comida, reposo y sueo, o para el buen cristiano, a sus tiempos y horas, en la oracin vocal o mental. Por el contrario, la soledad es mala para los tristes y melanclicos (Ttulo 29).
3.3.6. La imaginacin Anteriormente (Ttulo 3) se haba comentado que la imaginacin puede aumentar el dolor e incluso producir la muerte. Pero tambin puede ser til. Este doble significado es explicado magistralmente por Sabuco en el siguiente comentario:
La imaginacin es un afecto muy fuerte, y de grande eficacia, es general para todo, es como un molde vaco, que lo que le echan eso imprime. Y as si la imaginacin es de efecto que mata, tambin mata, como si fuera verdad
195
Descubrimos que el hombre tiene dentro de s una poderosa dimensin subjetiva, que puede tener consecuencias agradables o desagradables. El hecho de creer algo con fuerza, hace que el individuo acte como si as fuera:
As el hombre, lo que tiene en su imaginacin (ora sea en vigilia, ora sea e sueo), aquello es para l; en tanto que si se suean o piensan dichosos y felices, obra en ellos como si fuera verdad
Un consejo para utilizar bien la imaginacin: Juzga el da presente por felice (Ttulo 53).
3.4. Las grandes virtudes 3.4.1. La magnanimidad La magnanimidad es el prototipo de virtud que engloba a las dems en el conocimiento de s mismo. Es la ms consistente y la que da sentido a las dems. Por ello, Sabuco le dedica una atencin especial. En mi opinin, la magnanimidad de Sabuco tiene cuatro dimensiones: la primera, est en relacin con su esencia: lo que caracteriza al magnnimo es la bsqueda de cosas elevadas y nuevas. El magnnimo siempre piensa en cosas grandes y nobles, en relacin con el entendimiento y el razonamiento, y por tanto, pertenecientes al alma racional. Para ello, debe saber discernir entre lo fundamental (lo esencial) y lo accesorio (lo superfluo). La segunda dimensin corresponde al estado de nimo: su nimo es constante, no se hunde ante las circunstancias adversas ni se acuerda de los malos momentos, pero tampoco se exalta ante las circunstancias favorables. La tercera dimensin afecta a su actitud personal y su comportamiento: es sosegado y tranquilo, sus palabras son calmadas, sin crtica, sus movimientos son lentos, discretos, callados, sin prisa. Su cuarta dimensin est en relacin con los dems: no es vengativo, se olvida del mal recibido pero no olvida el bien que recibe. Y es generoso: el dar es un gnero de seoro, de mayoridad. En sntesis, el magnnimo tiene unas cualidades que le hacen estar cerca de s mismo, puesto que busca la autenticidad de s mismo y el bien de los dems. A continuacin, resumo las principales cualidades del magnnimo, segn Sabuco:
pone su aficin y estudio en pocas y grandes cosas, habla poco y despacio, no habla de s mismo mucho, es fcil para perdonar, ms se goza en dar que en recibir, siempre est constante su nimo, ni en las cosas adversas se cae, ni en las prsperas se alza, no se acuerda mucho del mal pasado para entristecerse (Ttulo 58).
196
3.4.2. La prudencia La prudencia nace de la razn. Proporciona alegra, porque la prudencia avisa de lo que no entiende y libra de muchos peligros para s y para los dems. La recomienda en todas las actividades, especialmente en la poltica. Para Sabuco, las tres grandes virtudes, la magnanimidad, la prudencia y la sabidura van siempre juntas. La prudencia slo se halla en el hombre de buen juicio y entendimiento.
3.4.3. La sabidura La sapiencia es una ciencia de las cosas divinas y naturales y conocimiento de las causas de todas las cosas. Es una virtud y ornato en el hombre, la ms alta y divina y a todas las perfecciona. Es la cosa ms amable que hay en el mundo y todo hombre desea saber. Slo est perfecta en Dios, y de all mana el nima del hombre, que l slo la tiene. Da gran contento y alegra, y eso da salud. La sapiencia hace felices y dichosos en este mundo, y sin ella no hay felicidad. Sus deseos son el trmino medio de todas las cosas: de ah su relacin con la prudencia. Algunos rasgos de la sabidura son (Ttulo 60): o El prudente no se perturba por los daos futuros; los pasados no le entristecen, goza de lo presente sin miedo de lo futuro ni pesar de lo pasado. o No hay mal que no tenga consigo algn bien. Los bienes y los males estn mezclados en toda la vida del hombre y se siguen unos a otros (Platn, Filebo). o El sabio y prudente no teme a la muerte: la muerte es la puerta y entrada de la eterna felicidad, la vida es una prolija muerte, siempre disminuyendo y quitando.
3.4.4. La felicidad La felicidad consiste en el conocimiento de las causas y en obra del entendimiento, contemplando y entendiendo todas las cosas de este mundo como son, y en la eleccin de la prudencia, sabiendo tomar el medio en todas las cosas... obrando las virtudes (que es el medio entre dos vicios) con alegra y buena conciencia; y en los deleites, tomando el medio necesario de todo bien, para el sustento de la vida, y no ms.
197
La felicidad est relacionada con el bien: No puede ser ninguno feliz sin que sea sabio y bueno. La felicidad es un estado de alegra: Es una alegra, contento y placer de gozar todos los bienes de este mundo... pero con muchas riquezas no se puede ser feliz, porque traen consigo muchos males... alegra de buena conciencia, sirviendo y conociendo a Dios. Para ser feliz, se requiere justicia, queriendo para el prjimo lo que quieres para ti. Adems es preciso fortaleza, para defenderte de tus afectos, iras y apetitos sensuales, y para sufrir los daos, palabras e importunidades de tu prjimo. Se puede ser feliz sin ser sabio: De la sapiencia, te digo que puedes ser feliz sin ella, que poco saber te basta. Es suficiente leer un rato cada da este librito, Fray Luis de Granada y la Vanidad de Estella y el Contemptus mundi (tratado de asctica, muy ledo en la baja Edad Media, atribuido a Inocencio III en la segunda mitad del siglo XII). Sin ms libros, puedes ser feliz, haciendo paradas en la vida, contemplando tu ser y entendindote a ti mismo, y mirando el camino que llevas y adonde vas a parar, y contemplando este mundo y sus maravillas y el fin de l. Respecto a las posesiones, advierte: No te conviene tener riquezas, y si las tienes no amarlas, sino usar bien de ellas socorriendo a los pobres. Y de esta manera, con la alegra verdadera de la buena conciencia, sers feliz y te escapars de la mala bestia, y conservars tu vida hasta la muerte natural y gozars de la otra vida eterna del alma...
3.5. Remedios y tcnicas 3.5.1. Las palabras Un buen tratamiento contra las enfermedades por dao o enojo son las palabras, si son conformes al caso acontecido (Ttulo 5). Para la ira213 , recomienda un remedio muy eficaz: la eutrapelia, que para Sabuco es, sobre todo, la buena conversacin con un amigo 214 . Durante el dilogo, la persona es persuadida del dao potencial que puede cometer dejndose llevar por la ira (Ttulo 6).
La ira es una breve locura, y no se debe dar crdito, que de all a un rato sentir de otra manera (ttulo 6). 214 Eutrapelia es una palabra griega, que procede de eu, bien y trpo, distraerse. Es una virtud que modera el exceso de las diversiones o entretenimientos. Se puede aplicar a cualquier actividad u ocupacin moderada que entretiene o divierte.
213
198
3.5.2. La insinuacin retrica Ya se ha comentado que Sabuco est considerado como uno de los precursores de la medicina psicosomtica. Muestra de ello es la propuesta que denomina insinuacin retrica, tcnica psicoteraputica que consiste en tres pasos: a) ganarse la confianza del otro; b) pedirle que no haga nada sin consultar, y c) por ltimo, con ms calma, miremos los fines en que se pueden parar esas nuestras iras, que quin no mira el fin, no usa de razn de hombre (Ttulo 6).
3.5.3. La msica Sabuco fue un amante de la msica. Reconoce que hay sonidos desagradables, pero tambin puede ser eficaz para paliar y corregir muchos problemas. Por eso, se le considera tambin como uno de los precursores de la musicoterapia moderna 215 :
La msica alegra y afirma el celebro y da salud a toda enfermedad. La msica es el contrario del mal sonido desproporcionado, y as hace el contrario efecto, es la cosa que ms conforta, alegra y afirma el cerebro de las que hay fuera del hombre, porque como sea un gnero de alegra espiritual, que alegra el anima, se le pega... ayuda tambin el ejercicio y calor del movimiento y baile (Ttulo 38-39).
4. Conclusin: El mensaje de Miguel Sabuco La Nueva Filosofa de la Naturaleza del hombre, compendio de varias obras de medicina y filosofa prctica, consagra a su autor como una de las figuras ms relevantes del pensamiento espaol del Renacimiento, por la novedad de sus planteamientos, ya alejados de los modelos medievales, por su conocimiento enciclopdico y por la elegancia de su castellano. El hombre del Renacimiento es centro y medida de todas las cosas. El nosce te ipsum era tambin el lema del hombre renacentista, formado culturalmente en la conjuncin de humanismo grecorromano (la fascinacin del mundo clsico) y del cristiano. El hombre como animal racional deba utilizar sus capacidades intelectuales para actuar de rbitro y garanta del orden natural de las cosas. Sabuco propone el conocimiento de s mismo, es decir, la toma de conciencia exacta de sus propias posibilidades, de sus limitaciones y la aceptacin de su propia realidad, para situar al hombre en el lugar ptimo para ejercer de moderador ante s mismo 216 . El mensaje de Sabuco podra resumirse en una frase: la consistencia de la vida
Ref. M. Bets de Toro, Bases histricas del uso teraputico de la msica, en M. Bets, comp., Fundamentos de musicoterapia, Morata, 2000, p. 28. 216 Ref. A. Martnez Tom, Nueva Filosofa..., 1981, p. 21.
215
199
debe buscarse dentro de s mismo. Hay que trabajar desde dentro, buscando las claves de nuestro propio conocimiento, para despus ir hacia fuera, hacia los dems, libre de prejuicios y proyecciones personales. La Nueva Filosofa de Miguel Sabuco es una obra muy actual, y tiene mucho que decir en el siglo XXI, ya que puede ayudar a esta sociedad perdida entre el consumo, el estrs y el desorden en su escala de valores, a encontrarse a s misma: solamente mediante la reflexin serena y prolongada, el hombre es capaz de conocer el inmenso y complicado mundo interior que le acompaa en cada momento de la existencia 217 .
5. Esquema final: Seleccin de frases La Tabla III recoge una seleccin de frases y sentencias extradas del Coloquio del conocimiento de s mismo. Estn bien elaboradas y pueden ser de utilidad en la orientacin filosfica. Sin embargo, slo sern realmente tiles si se ponen en prctica. Tabla III. Seleccin de frases del Coloquio sobre el conocimiento de s mismo de Miguel Sabuco, aplicables a la orientacin filosfica 218 .
Las armas de la muerte y de la fortuna adversa, son tristezas y pesares que el hombre se toma: stas conoce para que te sepas guardar de ellas (Seccin 2, Mxima 9). Ms hombres han muerto por efecto de las pasiones, que por la espada y la gula (34). No entristecerse con el mal es vencer a la fortuna adversa, y quitarle sus armas y poder (10). El temor es mayor mal que la cosa temida cuando llega (11). El mal futuro inminente desasosiega y da fatiga al prudente; el hecho ya y pasado al imprudente (12). No amars, ni desears, ni estimars en mucho ninguna cosa (13). Tus enojos e iras has de atar con la cadena de la prudencia (14). El airado y el celoso, y el melanclico, y el mancebo en la juventud, no se crean a s mismos (15). El magnnimo no siente la afrenta del tonto (16). Rete de tus afrentas y no las estimes (17). La esperanza de bien hace todas las cosas, y tambin da la salud. Cuando
Ref. A. Martnez Tom, o.c., p. 24. Entre parntesis, los nmeros corresponden a la Mxima correspondiente, que aparecen en el apartado Mximas teraputicas y fisiolgicas, seccin 2 (I. MARTNEZ, Notas a la edicin de Nueva Filosofa de la naturaleza del hombre, Madrid, 1847, pp. 486-493).
218 217
200
la esperanza de tu bien perezca, busca, piensa e imagina otra (18). Los bienes con los males estn siempre mezclados: todo bien tiene su mal, y todo mal tiene su bien, por tanto, teme al mal de los bienes y ama al bien de los males (19). Al da presente juzga por felice y dichoso, y no pierdas este con deseo de otro mas dichoso (20), o con miedo de otro mas infelice, porque al da dichoso desdichado el fin lo juzga (21). Huye del ocio, porque el nima es activa y atenta, y empleada en algo aprovecha a la salud (25). No quieras la ociosidad, porque la mente debe ser activa, que siempre aprovecha intentar algo (44). Toda forma se muda con el tiempo, ascendiendo a la perfeccin, o descendiendo a la corrupcin (43). El hombre a cada paso se muda, ya quiere y ama conversacin, ya soledad y silencio (27). Conoce tus mudanzas, que el decremento hace, y no dars la culpa a causas exteriores (26). No hay enemigo ms nocivo y daoso que t mismo para ti (28). T solo puedes hacerte feliz (33). Los males imaginados igualmente daan que los verdaderos, porque los pintan con tan vivos colores (31). Gusto y alegra es aumento de salud (32). No determines ninguna cosa estando airado (36). No hagas dao al enemigo: concele para precaverte (38). No te dejes engaar de los placeres y el amor (39). Todo cuanto se obra se hace por el bien, porque es el amor la causa de la accin (41). No doblegarse en la desgracia es vencer la fortuna; te dars fuerza si te irritas por su causa (42). La hora idnea para los actos venreos es por la maana en ayunas, a fin despus de reiterar el sueo (45).
6. Bibliografa a) Fuentes SABUCO, O. Un Coloquio del conocimiento de s mismo, en el qual hablan tres pastores Filsofos en vida solitaria, nombrados Antonio, Veronio, Rodonio, en Obras de Doa Oliva Sabuco de Nantes. Prlogo de Octavio Cuartero. Madrid, Establecimiento tipogrfico de Ricardo F, 1888, pp. 1-160.
201
b) Estudios especficos sobre su obra GARCA GMEZ, M. C. La concepcin de la naturaleza humana en la obra de Miguel Sabuco (Tesis Doctoral, Universidad de Valencia, 1990). Albacete, Instituto de Estudios Albacetenses, 1992. HENARES, D. El bachiller Sabuco en la filosofa mdica del Renacimiento espaol. Albacete, Grficas Panadero, 1976. MARCO DE HIDALGO, J. Doa Oliva de Sabuco no fue escritora, en Revista de Archivos, Bibliotecas y Museos, Madrid, vol. IX, julio-diciembre de 1903. MARCOS, B. Miguel Sabuco (antes doa Oliva). Prlogo del Dr. D. Toms Maestre, catedrtico de la Facultad de Medicina. Madrid, Biblioteca Filosfica Los grandes filsofos espaoles. Imprenta de Caro Raggio, 1923. MARTNEZ TOM, A. Edicin de Oliva Sabuco de Nantes y Barrera, Nueva Filosofa de la naturaleza del hombre y otros escritos. Madrid, Editora Nacional, 1981. MARTNEZ, I. Notas a la edicin de Nueva Filosofa de la naturaleza del hombre. Madrid, Imprenta del Colegio de Sordo-Mudos y Ciegos. Madrid, 1847. SNCHEZ GRANJEL, L. La doctrina antropolgico-mdica de Miguel Sabuco, en Humanismo y Medicina, Salamanca, 1968. TORNER, F. M. Doa Oliva Sabuco de Nantes. Siglo XVI. Aguilar, Madrid, s/f. (alrededor de 1936).
c) Otros estudios GILSON, . El conocimiento de s mismo y el socratismo cristiano. En E. Gilson, El espritu de la Filosofa Medieval. Madrid, Rialp, 22004, pgs. 213-231. HUARTE DE SAN JUAN, J. Examen de ingenios para las ciencias. Edicin de Esteban Torre. Madrid, Editora Nacional, 1976.
APNDICE: EL AUTOR Y SU OBRA La autora de la Nueva Filosofa de la Naturaleza del hombre
202
Miguel Sabuco fue un gran escritor: est considerado por la Academia Espaola como una autoridad en el conocimiento y buen uso de nuestra lengua. La obra Nueva Filosofa de la Naturaleza del hombre est compuesta por varios opsculos independientes. La Nueva Filosofa vio la luz en Madrid, en la imprenta de P. Madrigal, en 1587. Figura como autora Doa Oliva Sabuco, hija del bachiller Miguel Sabuco.
a) Miguel Sabuco Existen muy pocos datos biogrficos de don Miguel. Esto es debido probablemente a que, a lo largo de ms de tres siglos (concretamente, de 1587 a 1903), los autores han dedicado a ensalzar el talento de Doa Oliva y no han prestado apenas atencin a su padre Miguel. Miguel Sabuco pudo haber nacido probablemente en la ciudad de Alcaraz en torno a 1525 219 y muerto con posterioridad a 1590 220 . Fue vecino de Alcaraz y estudi Cnones en la Universidad de Alcal, donde pudo tambin haber seguido cursos de Medicina 221 .
b) La familia de Miguel Sabuco Miguel Sabuco tuvo un total de 9 hijos, ocho de ellos con su primera mujer, doa Francisca de Czar, vecina de la localidad prxima de Vianos 222 . Oliva fue, pues, la quinta de este matrimonio y la hija ms pequea de don Miguel. Esta circunstancia podra explicar el deseo de don Miguel de beneficiarla.
El 18 de diciembre de 1580, apenas cumplidos 18 aos, doa Oliva se casa con Acacio de Buedo, vecino de Alcaraz. La relacin de don Miguel con el matrimonio
Ref. Jos Luis Abelln, Historia crtica del pensamiento espaol, Madrid, Circulo de Lectores, 1979, vol. 2, p. 251. 220 Poco se sabe de don Miguel en los ltimos aos de su vida. Varios documentos le conceden cargos de importancia: el 7 de octubre de 1590 se le nombra letrado de Alcaraz, por lo que su muerte debi ser posterior a esta fecha, aunque no se conoce con exactitud (Ref. Florentino M. Torner, Doa Oliva Sabuco de Nantes, siglo XVI, Aguilar, Madrid, 1936?). 221 Ref. J. L. Abelln, op. cit, p. 251. 222 La relacin de los hijos es: 1, Alonso (nacido en 1550); 2, Mateo (1551), 3, Catalina (1553), 4, Juan (1557), 5, Luisa Oliva (1562), 6, Juan (por fallecimiento temprano del 4, 1564); 7, Lorenzo (1566) y 8, Mateo (por fallecimiento temprano del 2, 1568). El noveno y ltimo hijo, llamado Miguel como su padre (1583), fue fruto de su segundo matrimonio con doa Ana Navarra, tambin vecina de Vianos.
219
203
fue incmoda. En su testamento, don Miguel alega una falta de entendimiento en la dote, que estimaba don Miguel excesiva.
c) Documentos que avalan la autora de D. Miguel El autor que descubre la paternidad de la obra fue Jos Marco Hidalgo en 1903 223 . Para ello, aporta una interesante documentacin, entre la que destaca la siguiente: a) Escritura por la que su hijo Alonso y su mujer Ana de Espinosa, se comprometen a pagar una suma de dinero en relacin con la edicin del libro que nos ocupa, Nueva Filosofa..., en Portugal. Miguel Sabuco controlaba econmicamente la edicin del libro, aunque su presunta autora ya era mayor de edad:
... conviene a saber ciento e veinte ducados los cuales son de razn quel dicho bachiller Sabuco mi padre me dio en razn del privilegio y merced que tiene de su majestad para poder imprimir el libro llamado Nueva Filosofa, para que pueda yo hacer imprimir el dicho libro en el reino de Portugal... 224 .
b) Escritura de poder por la que el bachiller otorgaba a su hijo mayor, Alonso, un da despus del documento anterior, en 1587, el mismo ao de la publicacin de la primera edicin de Nueva Filosofa, la autorizacin para imprimir una edicin en Portugal. Aqu ya aparece de forma explcita que don Miguel es el autor y las razones por las que permite a su hija que aparezca como autora de la obra:
Sepan cuantos esta carta de poder vieren como yo el bachiller Miguel Sabuco, vecino desta ciudad de Alcaraz, autor del libro intitulado Nueva Filosofa, padre que soy de Doa Oliva, mi hija, a quien puse por autor slo para darle honra, y no el provecho ni inters... 225
c) El documento decisivo es el testamento de don Miguel Sabuco, donde claramente vuelve a erigirse en el autor de la obra, con una grave amenaza hacia su hija. Aqu se ofrecen datos acerca de la tirante relacin de don Miguel y su hija:
Item, aclaro que yo compuse un libro intitulado Nueva Filosofa o norma y otro libro que se imprimieron, en los quales todos puse e pongo por autora a la dicha Luisa de Oliva, my hija, slo por darle el nombre e la onrra, y reservo el fruto y provecho que resultare de los dichos libros para my, y mando a la dicha my hija Luisa de Oliva no se entremeta en el dicho privilegio, so pena de mi maldicin, Ref. Jos Marco Hidalgo, Doa Oliva de Sabuco no fue escritora, en Revista de Archivos, Bibliotecas y Museos, Madrid, vol. IX, julio-diciembre de 1903. 224 Este documento tiene fecha de 10 de septiembre de 1587 (citado, entre otros, por Benjamn Marcos, Miguel Sabuco (antes doa Oliva). Imprenta de Caro Raggio. Madrid, 1923, p. 95). 225 Este documento tiene fecha de 11 de septiembre de 1587 (citado por J. Marco Hidalgo, Doa Oliva de Sabuco no fue escritora, 1903). La negrita es ma.
223
204
atento lo dicho, dems que tengo fecha informacin de cmo yo soy el autor y no ella. La cual informacin est en una scriptura que paso ante Villarreal scribano 226 .
d) Otros argumentos que apoyan la autora de D. Miguel
El libro deba estar escrito bastante tiempo antes de 1587, ao de la primera edicin de la obra. La autorizacin real tiene fecha de un ao antes (1586), cuando la obra estaba presumiblemente terminada. Ese ao, Doa Oliva no haba cumplido los 24 aos de edad, ya que haba nacido el 2 de diciembre de 1562 227 . Entre las razones que podan explicar la atribucin de la autora a su hija D Oliva, aparte de las razones que don Miguel expresa en su testamento, se aduce el posible origen converso del autor, del que tenemos motivos para sospechar 228 . Ildefonso Martnez, en sus notas finales a la Nueva Filosofa de 1847, y refirindose a doa Oliva, cuando an no se conoca la verdadera autora de la obra, dice: Por sus mismas palabras, consta que no hizo estudios en escuela pblica, y contina Martnez, en un intento de explicar la sorprendente erudicin de la joven, por lo que es probable que los hiciese privados y a fuerza de mucha asiduidad y desvelos, cuando tan instruida estaba en todos los sistemas filosficos 229 . En la Revista de Archivos, Bibliotecas y Museos, aparecida en julio de 1903, los documentos aportados por Marco Hidalgo demuestran finalmente que doa Oliva no fue la autora de Nueva Filosofa 230 . A partir de ese momento, la autora de Miguel Sabuco se consolida casi unnimemente. Todava hay autores, como Atilano Martnez, en sus comentarios de la obra de Sabuco publicados en 1981, que tienen dudas sobre la autora de don Miguel, aunque el peso de las pruebas sobre la autora de don Miguel sea claramente superior al de su hija 231 .
Este documento tiene fecha de 20 de febrero de 1588 (citado, entre otros, por Benjamn Marcos, Miguel Sabuco (antes doa Oliva), Imprenta de Caro Raggio. Madrid, 1923, pp. 108109). La negrita es ma. 227 Los datos de la partida de bautismo aparecen ampliamente comentados, entre otros, por Octavio Cuartero (Prlogo de las Obras de Doa Oliva Sabuco de Nantes. Madrid, 1888, p. XXIIXXIII), y por Benjamn Marcos (Miguel Sabuco, antes doa Oliva, Madrid, 1923, p. 82). 228 Ref. Jos Luis Abelln, Historia crtica del pensamiento espaol, Madrid, Circulo de Lectores, 1979, vol. 2, p. 252. 229 Ref. Ildefonso Martnez, Notas a la edicin de Nueva filosofa de la naturaleza del hombre. Madrid, 1847, p. 641. 230 Ref. Jos Marco Hidalgo, Doa Oliva de Sabuco no fue escritora, en Revista de Archivos, Bibliotecas y Museos, Madrid, vol. IX, julio-diciembre de 1903. 231 Despus de exponer argumentos en ambos sentidos, A. Martnez concluye: Todo esto no impide como diremos en su lugar, dudar sobre el verdadero autor e inclinarse, siempre con ciertas reservas, a favor del padre (Atilano Martnez: Comentarios a la edicin de Nueva filosofa de la naturaleza del hombre, y otros escritos, de D Oliva Sabuco, 1981, p. 51).
226
205
206
David O'Donaghue, Psy.D is a clinical psychologist and the director of the Lyceum Learning Collective. He has a doctorate in clinical psychology and five years of doctoral studies in philosophy and cultural studies. He has taught on the core faculty of Antioch University and at the University of South Carolina and addressed special topics in philosophy, psychology and creativity at the University of Moscow; the Danish Pedagogical University; Simon Frazer University, Vancouver, BC; University of New Mexico. David has also published and presented papers at numerous conferences on the interface of cultural, philosophical and historical forms and personal experience.
SPINOZAS CONATUS IN LIGHT OF THANATOS AND SELF-DESTRUCTION

David Odonaghue Nueva Orleans, USA
I am writing this paper out of the wonder which I have developed through my psychological practice in seeing the manifestations of self-destructive impulses in my clients ranging from self-mutilation and suicide to conscious choice to follow paths which will ultimately lead to ruin. If a wide experience of working with people can lead one to affirm certain psychological tendencies, I can say that I have recognized a latent and sometimes manifest desire for self-destruction existing, to varying degrees, in many people. I have come to believe in Freuds dual instinct hypothesis which states that humans are instinctually motivated by two drives: one toward self-preservation and self-propagating, called eros, and the other, directed toward death, called thanatos. Benedict Spinoza presents a challenge to this view in his conception of the conatus. He defined conatus as the effort by which everything endeavors to persevere in its own being. Everything, in so far as it is in itself, endeavors to persist in its own being, which is nothing else by the actual essence of the thing in questions (Ethics III, 7). He also claims that nothing can be destroyed, except by a cause external to itself (III, 4). How are we to reconcile a death instinct with the conatus? Are they mutually exclusive? Or is there a way to view the death instinct in such a way as to conform to the requirements of Spinozas conception of the conatus as the very essence of our being. This is the topic of this paper. I will explicate Spinozas concept of the conatus, then describe Freuds thanatos and particular symptomatology of major depression as a challenge to the universality of the conatus as the essence of all beings. I will then return to Spinoza for what might be his response to modern psychological findings and evaluate whether it succeeds in
207
confirming the conatus while accounting for the self-destructive component of human behavior. If this defense succeeds then I will suggest some clinical ramifications when the conatus is taken as fundamental for human functioning. Perhaps, in this way, Spinoza can be seen as quite relevant for the clinical treatment of depressed and self-destructive individuals. The roots of the conatus can probably be traced to Aristotles notion that a things form is its natural end. As he states in the De Anima, In living things the natural end is the soul and the soul is the actuality or form of the body (I.4.17). since Spinoza maintains that all things, animate and inanimate, have conatus as their essential component, the striving must be taken in a metaphysical sense as that which preserves the being of each thing in its essentiality. Thomas Aquinas develops Aristotles metaphysical conception of the power by which things maintain in their being when he writes of the appetitive powers in Question 80 of the Summa Theologia:
We must observe that some inclination follows every form: for example, fire, by its form, is inclined to rise, and to generate its likein those [things] which lack knowledge, the form is found to determine each thing only to its own being - that is, to the being which is natural to each. Now this natural form is followed by a natural inclination, which is called the natural appetiteAppetite is found in things which have knowledge, above the common manner in which it is found in all things (LXXX, 1).
I understand Thomas use of natural appetite to refer to the inclination in all things to maintain and generate form to be analogous to Spinozas conatus. The conatus is alike in all things, animate and inanimate, through being the essence of all things maintained through the power of God, divine self-activity or causa sui. The divine self-activity is responsible for maintaining all things in existence. The conatus is not an act of free will since it is determined out of the necessity of the divine nature. We seek to preserve our essence as part of our necessary being. It is impossible to cease in this striving. Thus, on this level, conatus is viewed as maintaining the formal essence of a thing within a network of determined relations. Conatus is identified with human nature in so far as it is active. At this level, a persons conatus not only strives to persist in its being but it also seeks to prevent any decrease in her power of acting and also strives to do whatever will increase those powers. Pleasure and joy are the resulting feelings when ones power to act is increased, while pain and sadness are feelings resulting from the diminishment of ones power. Sometimes the power of acting can simultaneously be increased in certain respects and decreased in others. Another distinguishing characteristic of the conatus in human beings is that it is conscious. As Rotenstreich writes, The mind is prompted by conatus and thus endeavors to persist in its being for an infinite period of timeBut since reference now is made to the mind, the conatus is conscious, since consciousness is the essence of the mind. Thus the essence of the mind as an entity manifests itself among other manifestations in its consciousness of its own conatus (p. 120). It would seem that the metaphysical principle of the preservation of essential being is not in the same logical category as consciousness since, for example, I dont need to be
208
conscious to preserve my being, rather my life maintains itself while I sleep or while I occupy my consciousness with other matters. Indeed, most of the life sustaining activities of my body (my heart beat, breathing and neuro-firings, for example) are unconscious activities of the body that occur without my conscious awareness. Spinoza expands the notion of conatus beyond a merely metaphysical requirement for being, in the case of human beings, to include the conscious striving to increase ones power of acting. This conscious striving is nothing other than the striving toward knowledge, since, as Zac has pointed out, considered in its formal reality, the being of the soul is knowing. Therefore, for the soul, to preserve in being is to preserve in knowing (1996, p. 160). The knowledge of ideas, for Spinoza, is composed of two different types: those ideas which are adequate and those which are inadequate. Upon this distinction rests Spinozas entire determination of what is required for the mind to be the active source of its own ideas versus the condition in which the mind remains dependent on external factors for its ideas. To have adequate ideas is to have ideas that can be explained or understood without reference to anything other than themselves. The mind is then the sole source of its own ideas and feelings and not anything in the external world. Ideas are said to be inadequate in that they do not represent a full understanding of the self-causation of all ideas, rather they appear to arise as a result of external forces on the mind. The person becomes passive with regard to the force of the ideas that determine further ideas and the passions. Spinoza does not claim that inadequate ideas are an aberration of nature, rather he sees humans as naturally subject to the passions since humans are a part of the natural order which exerts an impact on their minds. The more inadequate the ideas are in the mind the more the individual is under the influence of the passions. Passive emotions, insofar as they are created by objects outside the individual, diminish her power of rational response or action, whereas affects arising from an adequate understanding of the nature of the object increase ones power of action. In order to gain a clear and distinct (i.e. adequate) idea of an emotion one must be able to grasp the condition that brought it about. As Kashap writes, If our knowledge of the explanatory conditions of our emotions is adequate and true, then the affect of the mind correlative to this knowledge will necessarily give rise to a desire or will to act in a way which is consistent with our understanding. When we think truly we will be less agitated by our passions, shall have greater control over our responses to them and therefore suffer less from them (p. 165). In this way, Spinoza defines human freedom as the capacity to choose to act only according to the adequate ideas that originate in the minds own self-activity. One action is both necessary and free: necessary in accordance with reason and free in the sense of arising solely from the self and not from external sources. This has a particular Kantian ring to it. The power of external causes and the self-generating power are not rival powers but rather represent different conatus. The conatus of the individual can be diminished and even destroyed through being effected by powers outside of it. Indeed, Spinoza maintains this is the only way it can come to an end, since he views the individual conatus as eternal if it is not interfered with by external sources (EthicsIII.8). The diminishment of the power of the conatus is experienced as pain whereas its increase is experienced as pleasure.
209
The conatus, as conceived by Spinoza, is not only self-preserving but is also selfenhancing, in that it extends its power beyond the maintenance of being to efforts directed toward increasing its power. This differentiates the conatus of living beings from the static determination of being of inanimate objects. One and the same principle account for the being of both animate and inanimate things, but animate things have the additional aspect of conatus that allows them to further their own being. In plants this might be as simple as turning toward the sun. with animals it may evidence itself through the natural instincts that both preserve the species and lead them to more effective means of propagation. With humans, the conatus becomes more complex with the addition of the rational faculty. Spinoza maintains that the conatus that is attributable simply to the mind is called will (voluntas), and that which arises from both the mind and the body is called appetite (appetitas) or desire (cupiditas). The conatus is essentially related to the emotions in that its diminishment is felt to be painful and its enhancement is experienced as pleasure. Pleasure and desire arise as active emotions when the individual is the full cause of them, whereas pain and sadness are passive in the sense that they arise as a result of inadequate ideas that external forces are impinging on the self. As Wolfson writes: Desire is the effort as self-preservation by the dictates of reason and pleasure is the enjoyment experienced from the minds contemplation of itself whenever it conceives of a true and adequate idea (p. 218). Sometimes power of acting can be increased in certain respects and decreased in others, since one kind of effect may cancel the possibilities of other effects. I may become a great baseball player at the expense of my aspirations of being a concert pianist. To conclude this section I will only reiterate that the conatus is the principle of selfperseverance in a thing which accounts both for its essential nature (in the case of inanimate objects) and for its striving to increase its power of being, thus assuring itself of pleasure over the pain resulting from the diminishment of power. The natural tendency toward the avoidance of pain and the maximization of pleasure has been demonstrated experimentally as foundational to living processes. The conatus can be seen as foundational in Spinozas understanding of the passions in that all emotions arise out of the three primary affects of the conatus: pleasure, pain and desire. These result from the individuals capacity to hold adequate ideas which arise solely from the mind or, failing this of falling back upon inadequate ideas which abandons the individual to the mercy of external forces. Thanatos Walter Bernard beings his article comparing Spinoza and Freud with these words: Any student of Spinoza who has had occasion to acquaint himself with the contributions of psychoanalytic school of psychology cannot fail to be impressed by the many points of contact between the basic views of Freud and those of the seventeenth century philosopher (p. 99). Bernard goes on to cite other sources that have noted a similar affinity. He quotes Bickels words, an Spinoza wird man bei der Lekture Freuds errinert und wundert sich, wie bei so starker Verwandtschaft der Gadankengange man doch nirgends ausdrucklich an den Philosophen gemahnt wird (p. 221). Freud undoubtedly read Spinoza although he never
210
directly referred to him in his work. However, de does give homage to the philosopher in a letter turning down an invitation to contribute to the Spinoza-Festschift on the occasion of the tercentenary celebration of Spinozas birth in 1932, in these words:
Ich habe mein langes Leben hindurch der Person wie der Denkleistung des grossen Philosophen Spinoza eine ausserordentliche, etwas scheue Hochachtung entgegengebracht. Aber ich glaube diese Einstellung gibt mir nach das Recht, etwas uber ihn vor aller Welt zu sagen wusste, was nicht schon von Anderen gesagt worden ist (Hessing, 1932, p. 167).
In order to draw affinities between Freuds theory and Spinozas both Bernard and Nails (1979) have had to either discount the emphasis Freud placed on the death-instinct in his later work, or reinterpret it in a manner that is more in line with Spinozas conatus. Both Bernard and Nails see that as it stands in its original formulation in Freuds work of 1920 entitled Beyond the Pleasure Principle, the concept of thanatos contradicts the ever-present persevering force of the conatus. In this section I will examine the apparent contract between these two terms and offer my own resolution, which neither Bernard or Nails suggest. Freud appears to the reader to be thinking out loud in the development of his notion of the death instinct in Beyond the Pleasure Principle. He seems to be groping for an adequate definition of thanatos as the instinct that stands in contrast to eros, the libidinal drive. After reflecting on his clinical observations of the tendency of his patients to compulsively repeat traumatic events in unbidden memories or dreams, Freud comes to the conclusion that such activity is an attempt of the psyche to bind the free-flowing stimulation that is released during the initial trauma. This unbound psychic energy is felt to be intensely unpleasant by the patient so she repeats the event in her mind until she can attain some mastery over it, i.e. so the energy it arouses is sufficiently bound by ego defenses. This phenomena can not be accounted for solely through the libidinal drive which is directed towards pleasure, but must be the result of another basic drive. This instinct is an urge inherent in organic life to restore an earlier state of things (p. 43). Freud makes this apparent metapsychological leap through examining the biological evidence that all organisms must neutralize the new unbound energy to the system that results from sudden change to it, since this unbound energy is experienced by the organism as intensely unpleasurable. This brings about the tendency for the organism to return to an earlier state of its development while it copes with the internal changes. Freud notes that this is exactly what occurs when patients regress to earlier stages of their development during analysis in order to cope with the influx of newly acquired conscious insights that the analysis is bringing about. Freud identifies this pulling away from change and growth as an instinct towards death (as the final state of inertia) since all organic life has as its precedent the inorganic state. I find that Freuds reasoning in Beyond the Pleasure Principle is suspect. He himself is not entirely satisfied with the direction of his thought:
It may be asked whether and how far I am myself convinced of the hypotheses that have been set out in these pages. My answer would be that I am not convinced myself and that I do not seek to persuade other people to believe in them. Or, more precisely, that I do not know how far I believe in them (p. 71).
211
Indeed, the death instinct is a very controversial concept in psychoanalytic literature. Some analysts find that the mechanism of binding energy in cathexes can be fully accounted for by the pleasure principle, since the goal of the repetition compulsion is ego mastery over the initial trauma, which then ultimately leads to pleasure for the organism or at least a release from pain. Others have seen that thanatos is necessary to account for self-destructive behaviors and aggression. The focus of this paper is to examine whether the death instinct, taken in Freuds formulation, is incongruous with Spinozas conatus. I do not think it is. In looking at the original clinical evidence that alerted Freud to the possibility that another instinct needed to account for the compulsion to repeat traumatic events, I see that it can be accounted for not only through the self-persevering force of the conatus, but also as a means by which the patient attempts to replace inadequate ideas with adequate ones in a thoroughly Spinozistic fashion. Instead of leading to the death of the organism, the coping strategy of repeating traumatic events until they come under ego mastery serves the survival of the organism. In the case of human beings the repetition serves the additional function of transforming an outer event (a cause of ideas that arise from outside the mind) into a causal chain of ideas that arise solely in the mind. Through the repetition of the memory of the traumatic event, the event loses its origins in the inadequate ideas of external causation for feelings and ideas and finds new origins in the mental mechanism itself. Even though the person may feel a lack of control of her thoughts and feelings that the repetition arouses, ultimately this is the means by which her mind takes over the event as its own and thus, all her feelings and thoughts arise from it alone and not from the external world at all. Eventually she begins to gain conscious control over these thoughts and feelings, so that the compulsion to repeat the trauma can be seen as a necessary stage in the process by which the trauma is integrated into her psychic life. In dispatching the death instinct as a necessary premise to account for the repetition compulsion I do not want to deny that Freud is perhaps on to something important in his hypothesis. Thanatos has also been called the nirvana principle in the recognition that it is grounded on the desire to extinguish all stimulation to annihilate the very qualities of activity and energetics inherent in the life process, replacing them with the flatline of stasis and inertia. This understanding of thanatos, I believe, comes right from Schopenhauer, who Freud also read extensively. Schopenhauer concludes his major work, The World as Will and Representation with these words:
Instead of the restless pressure and effort; instead of the constant transition from desire to apprehension and from joy to sorrow; instead of the never-satisfied and never-dying hope that constitutes the life dream of the man who wills, we see that peace this is higher than all reason, that ocean-like calmness of the spirit, that tranquility, that unshakable confidence and serenityis a complete and certain gospel. Only knowledge remains; the will has vanished (p. 441).
I would suggest that the extinguishing of the will, which Schopenhauer advocates, is none other than the death instinct, the drive, through the cessation of all stimulation, toward a condition of inertia. Schopenhauer goes on in the conclusion: we freely admit that what
212
remains after the complete abolition of the will is, for all who are still full of the will, assuredly nothing (p. 441). Since Freuds entire project of psychoanalysis is based on various negotiations of the drives, ending in the compromises of the will with the demands of external reality, he could only view a position such as advocated by Schopenhauer as a death instinct, self-destructive in nature, since the self is nothing more than a bundle of negotiated drives. However, would Spinoza have viewed Schopenhauers position as nihilistic and selfdestructive? Given Spinozas completely deterministic system, it is quite likely that he would have agreed with Schopenhauer that the most adequate ideas are those which do not arise from the human will (which must be an illusion, an inadequate idea), but which arise solely from the self-sufficiency of knowledge itself. He would be in complete agreement that the result of this attainment is serenity and confidence, but he would also add joy, because of the ultimate attainment of the Amor Dei, the intellectual love of God. Thus, if thanatos can come to represent the drive toward this state, Spinoza would see it as part of the essential nature of the conatus. If that can be so construed, then we are left with a curious paradox: One the one hand, Conatus is defined as a striving to persevere in ones essential being and even a striving to increase in ones power, while, on the other hand, the conatus has come to mean a cessation of striving all together to attain a state of perfection beyond striving altogether. I do believe this is a fundamental paradox for Spinozas attempt to write an Ethics which makes sense within a totally deterministic worldview. I have tried to show in this section that the conatus can be reconciled with the thanatos in two different ways. First, if thanatos is to be taken only as Freuds explanatory hypothesis for accounting for why people are compelled to repeat traumatic experiences in unbidden memories and dreams, then these repetitions, which slowly transform an external, non-mental event into an exclusive mental event, can be seen as the attempt of the individual to transform inadequate ideas, which are a result of external causation, to adequate ideas, which are solely self-caused. Of course the road to full adequation moves well beyond the distress of the flashbacks of the event itself, but this is the way in which the psyche slowly takes control of the effects of the event on the organism. With this conceptualization, thanatos is completely in keeping with the striving of self-perseverance of the conatus. Secondly, if thanatos is taken as the striving to rise above the illusions of the will, then it would be a key aspect of Spinozas ethic which comes to total acceptance and affirmation of the determination of the world which allows no room for the will as independent of necessary causality. Freuds determinism and his view that analysis is interminable may suggest that this is the only final solution to the suffering of the endless desiring in the human condition. Unfortunately, unlike Spinoza or Schopenhauer, Freud shunned any appeal to higher spiritual principles such as the Amor Dei or Nirvana. Symptoms of Depression I would now like to describe some of the common symptoms of clinically diagnosed depression and examine how these relate to conatus. Current research maintains that at least 25% of all people who suffer from some form of depression, do so as a result of a geological predisposition for the condition. Studies have shown that the occurrence of depression among biologically related family members is much higher than in the general population.
213
These occurrences are correlated with non-residential relatives to negate the influences of the social learning of depressive behaviors. The account given for endogenous (i.e. biologically based) depression is that in the brains of the depression-prone individuals there is a depletion of the neuro-transmitter, sarotonin, which is important in conveying neuro firings and stimulating brain activity. When this neuro-transmitter is at low levels, the individual is more vulnerable to feelings of low energy, pain (such as headaches), and despondency. Many sufferers from depression respond quite favorably to medications such as Prozac and Zoloft that help to restore sarotonin levels. Some of the symptoms are major depression, listed in the latest Diagnostic and Statistical Manual of Mental Disorders (DSM IV) which are relevant for our discussion are: 1) marked diminishment of interest of pleasure in all, or almost all activities 2) psychomotor retardation 3) fatigue or loss of energy 4) feelings of worthlessness 5) diminished ability to think or concentrate 6) recurrent thoughts of death, recurrent suicidal ideation
These form a general picture of a person who is lacking in the energy and desire to engage with life in an active and productive manner. How would Spinoza understand this condition? Certainly he would view these symptoms are arising from inadequate ideas, since the power of being of the conatus is diminished and the resulting feelings are sadness and apathy. It appears from this brief description that the depressed person does not feel themselves to the source of their ideas but rather feels powerless with regard to external factors. This would account for the feelings of worthlessness, the lack of energy, and the inability to concentrate as well as suicidal ideation and the lack of pleasure in activities. Adequate ideas, according to Spinoza, bring joy in that they are accounted for solely as arising from the self-causation of the thinker. This experience of the freedom from external causation brings a feeling of joy and ultimately reverence in the intellectual love of God. Inadequate ideas, on the other hand, bring sadness and feelings of enslavement to external circumstances, since all ideas seem to be bound to factors that are out of the control of the individual. A common complaint among depressed people is a feeling of being trapped and powerlessness in the midst of their situation. The life situation of the individual becomes too large and diminishes the powers inherent in the self. Spinoza would call this the diminishment of the conatus that would weaken the individuals resolve to persevere and protect oneself against the onslaught of forces that could diminish ones power. This would provide an explanatory account of why depressed people become suicidal and are observed to exhibit certain victim behaviors and are more prone to infection and illness. They suffer from a diminishment of the essential conatus which is necessary in the preservation of their being through the will and the appetite. Can the conatus, as the very essence of the subject, be taken to be increased and diminished? Can essentiality be quantified and measured and shown to be diminished in certain cases and increased in others? Spinoza recognizes that the powers of the mind and body can be increased and decreased:
214
Whatsoever increases or diminishes, helps or hinders the power of activity of body, the idea thereof increases or diminishes, helps or hinders the power of thought in our mind (III, 11). The mind, as far as can, endeavors to conceive those tings, which increase or help the power of activity in the body (III, 12).
He maintains this as a natural fact, a fact which depression would seem to contradict. I am reminded of a passage from William Blake, Some are born to pure delight. Some are born to eternal night. Even though the power of mind and body can be increased or diminished does this necessarily require that we take the conatus as increasing and diminishing? Help with answering this question may come from looking at what Spinoza means by two important words in his definition of conatus: endeavor and essence. Endeavor is likely to come as a direct translation of the definition of the Latin term conatus: 1. An effort to accomplish a desired end, endeavor, exertion, attempt, b) with emphasis on physical effort, c) an instinctive effort, impulse. 2. An attempted action, enterprise, design (Oxford Latin Dictionary, 1968). The action of the concept is clearly emphasized here as well as its voluntarist quality. Other interesting aspects of conatus are revealed here, such as its tie to instinctive and physical action and its secondary use of designating the enterprise or project to which the effort is being directed. It appears clearly that, at least from the Latin origins, conatus must be a conscious endeavoring and cant be taken as a mere quality of selfsubsistence, at least not when applied to rational beings. Does this contradict with the notion that conatus is the very essence of our being? How can conscious effort be necessary to maintain ones essentiality? Let us look at what Spinoza means by essence. The essence of a thing is inextricably bound to the intelligence of God as the source of both its cause and its form. The truth and formal essence of things is as it is, because it exists by representation as such in the intellect of God. Wherefore the intellect of God, in so far as it is conceived to constitute Gods essence is, in reality, the cause of things, both of their essence and of their existence (I, 18, note). Thinking, as a specific modification of an attribute of God, is the very essence of humankind. Since all thought is an attribute of God, the intellect can comprehend nothing but the various modifications of God as thinking substance (I, 30). Thinking, therefore, is essential to the conatus and this squares quite well with the understanding that the conatus must be a conscious endeavor of thought. It reveals to us that the conatus, as Spinoza conceives it, is not some metaphysical given, but is an action which strives to persevere in its own essentiality. This conceptualization lends itself quite easily to the claim that the conatus can increase or diminish according to a persons mental and emotional state. Spinoza deals specifically with an aspect of depression when he writes about suicide in the note of proposition 20 in the fourth book of the Ethics. Here he says:
No one, therefore, neglects seeking his own good, or persevering, his own being, unless he be overcome by causes external and foreign to his nature. No one, I say, from the necessity of his own nature, or otherwise than under compulsion from external causes, shrinks from food, or kills himself: which latter may be done in a variety of ways.
215
Spinoza goes on to describe two ways external causes may result in suicide. The first is the overt one, in which, as in the case of Seneca and Socrates, humans are compelled to terminate their lives by the command of others. The second external cause Spinoza attributes to disorders of the imagination that effect both mind and body so that the mind may assume a nature contrary to its former one, and the idea thereof cannot exist in the mind. This will need some unpacking. I would like to trace out a series of steps that are implied in Spinozas second explanation of suicide and show how these are reflected in particular passages of the Ethics. This will be paradigmatic for how he is likely to address other symptoms of depression and so should provide us with a clear idea of how Spinoza understands the problems that lead to suicidal thoughts. I will then conclude this section by working out the solution that Spinoza proposes to solve these problems. First, the human imagination creates false, confused and inadequate ideas out of its faulty assessment of external causation from a lack of sufficient knowledge. He states that falsity consists in the privation of knowledge, which inadequate, fragmentary, or confused ideas involve (II, 35). These ideas arise out of necessity and are said to be in God (since no ideas, whether adequate or inadequate can be outside of God), but these are inadequate in that they are not referred to God by the particular mind that thinks them (II, 36). The significance of this is not immediately apparent here but will become so when we look at the solution to depression that Spinoza proposes. Inadequate ideas bring about a passive state of mind with regard to determining factors outside the individual (III,3) and thus they diminish the power of the conatus. Since the conatus is the endeavor of self-sufficiency and essentiality, and will persist indefinitely unless interfered with by external causes (III,8), it loses its power through the inadequate ideas which attribute causation outside the individual. Spinoza writes that things that are naturally contrary cannot exist in the same object (III,5), so that when the mind is passive to the forces outside of it, it is contrary to the conatus. This, therefore, diminishes the power of the conatus in the individual who feels pain, suffering or melancholy (III,11,note) as a result thereof. Spinoza writes Pain diminishes or constrains mans power of activity, in other words, diminishes or constrains the effort, wherewith he endeavors to persist in his own being (III,37,proof). Individuals are likely to become overpowered by the passions since they are passive to them at this point. Spinoza astutely recognizes that the force of any passion or emotion can overcome the rest of a mans activities and power, so that the emotion becomes obstinately fixed in him (IV,6). Melancholy, as arising from the decrease of hindrance of the bodies power of activity (IV,42,proof), is one of the emotions to which man is prone to become fixated. The feelings around melancholy are a result of inadequate ignorance of self and infirmity of spirit (IV,56,corollary). Thus, they are more likely to have ideas of selfdestruction that run contrary to the natural conatus. Spinoza proposes a radical therapy for these conditions that go well beyond anything recommended in cognitive-behavioral therapies or psychoanalysis. He advises no less than that depressed individuals recognize that all their ideas ultimately have their source in God
216
and that they arise purely out of necessity and do not come about through a contingency of circumstances. He writes,
The mind can bring it about, that all bodily modifications or images of things may be referred to the idea of God (V,14). He who clearly and distinctly understands himself and his emotions loves God, and so much the more in proportion as he more understands himself and his emotions (V,15). This love of God must hold the chief place in the mind (V,16).
The cure for depression is nothing less than the intellectual love of God, through which we can reorganize our chaotic and painful lives into a rational order and harmony. Clinical Application I would like to describe what I would imagine a Spinozistic type of therapy might look like. This will help the reader better understand how Spinoza conceives of the way out of depressive and self-destructive conditions and how he might help patients transform their inadequate ideas into adequate ones. Let us suppose that a very depressed and suicidal individual came to Spinoza - call him Jim, a 26 year old Caucasian man with the distinctive tattoos and piercings that designate his generation. Jim reports that he sees no value in life and that he has lived it all and there is nothing to look forward to. He sees the world falling apart and therefore sees very little hope in any positive changes happening for him or collectively. He has withdrawn from social interactions for the most parts, has a poor appetite, mostly watches TV, and has trouble sleeping through the night. A psychologist might try to have Jim relate his current problems to determinate factors in the past that have created a set of beliefs, out of which he is now living. Or she might have Jim try out new non-depressive behaviors with the belief that changes in behavior can alter affective states. Or she might try to link Jims feelings with broader cultural and existential conditions, thereby helping him de-pathologize his experiences and recognize their collective roots. Spinoza would do something quite different. First he would try to show Jim that it was absolutely necessary that his life has gone the way it has and that the outcome as he is experiencing it now directly follows from the causal necessity of a completely deterministic universe. How can this help Jim? If Jim can accept this with all of its implications, he can be released from any feelings of guilt, badness, inadequacy, and other negative personal judgments that follow from maintaining the illusion of personal human freedom. He would see that the condition that he is now in is exactly the one and only condition he could be in and therefore, paradoxically, it is perfect. This would be a great leap from the typical depressive melancholy of regret, guilt and tragedy. It is not likely, however, to diminish Jims suicidal wishes. In fact, these might increase, because now Jim would feel that whatever he determines to do is the way things are meant to be and that is fated to end his life. What Spinoza might do at this point is to say to Jim something like the following, It may well be that suicide is the most rational choice for you but that would depend on whether it follows solely form adequate ideas. Lets see if this
217
is the case. If Jim will accept the challenge to explore whether his suicidal wishes follow from adequate ideas then the counseling can move into looking at the determinates of Jims depression and suicidal ideation. Spinozas standards for adequate ideas are quite high. Henry Alison describes adequate ideas as necessarily being complete in that no part of the idea can be vague or indeterminate. Knowing a thing in this manner involves seeing how all the its properties follow necessarily from its nature or definition. In such cases, nothing remains ambiguous; nothing is left unexplained, undetermined or uncertain (p. 104). Given this criteria, Jim would need to demonstrate that his depression and suicidal wishes arise completely, unambiguously, and necessarily from his mind as the sole source of their origin. This would then lead to a discussion of the nature of Jims conatus, since it is the extreme weakness of Jims striving for self-perseverance that is under examination at this point. Is Jim justified in judging the complete nature of his conatus from the perspective of how his conatus is experienced by him (since Spinoza notes that one is conscious of their conatus [III,9,proof] at this particular time? Can one determine the nature of health in the midst of the flu, for example? Can one have a clear and adequate idea of the conatus at a point when it is functioning at a particularly low point? This is part of the rationale for why mental health professionals are required to intervene to prevent actions when patients are extremely suicidal, since, so the standard story goes, the patient may not be able to judge adequately under conditions of extreme depression and despair. The question for Jim is: is he making his decisions form a position of adequate knowledge and discernment? An example that might help Jim understand his current situation would be one Spinoza employs to show how experiences do not necessarily give us adequate ideas. Spinoza uses the example of our judgment of the distance of the sun from us. It appears to be only about 200 feet away from us and though, according to Spinoza, it is not intrinsically true that it appears so to us, it is false to claim that because it appears so, it is indeed the case that the sun is 200 feet from us. This is because the claim to truth about the sun is based on inadequate causes (i.e. that our perception of the suns distance is sufficient to give us proper knowledge of the suns actual distance from us). This I the same condition under which Jim is judging the adequacy of his suicidal wishes. They are true s far as Jim feels them and that they are affecting his life, but they are false if they were to be taken under Spinozas standards of adequacy since they arise form a perspective that makes them only appear to be true. The course of the discussion with Jim could go many different ways but I think the result would be that Jim would need to acknowledge that his suicidal ideation arises form inadequate ideas and therefore he has not established enough grounds for maintaining these ideas without question. This may prevent Jim from acting rashly on his suicidal wishes but does it help him move through his depression? According to a purely Spinozistic perspective this may require that Jim make a radical leap in his understanding of his life and world which may be a very difficult one to make. Indeed, it is difficult for any of us to maintain consistently. That leap is the acknowledgement that life as it is in the present is just as it must be since it is absolutely determined and therefore perfect. If Jim could begin to experience his life as perfect he would approach what Spinoza calls the intellectual love of God. I define the recognition that all of reality is present in each moment as the face of God in its
218
completeness. There is no lack, insufficiency, elsewhere, or better world. Jims experience in its pain, troubles, momentary joys and rest comprise God for him. Change, for Jim, would result from another paradox in Spinoza. As soon as Jim recognizes that all is completely determined and complete, he can also see that the ultimate source of all his ideas are self-caused and thus he is not under the power of any external condition. This allows for him to take control of his life and be the acknowledged author of it. This radical redescription of his life would, according to Spinoza, enable him to be more of the active source of his ideas and thereby bringing more joy into his life; and since his reality would change, the face of God would change as well. What is important in this approach is that the face of reality, the face of God need not always be pleasant, but, through an acceptance of whatever the face is that presents itself at any moment is God, then one can more adequately accept and move through the inevitable painful periods that inevitably flow in everyones life. For Jim, I think this would be a powerful stabilizing bulkward against the onslaught of periodic depressive episodes. I have tried to show in this paper how the philosophy of Spinoza and especially his conception of the conatus can be utilized in clinical work around depression. I believe that Spinozas philosophy can go much further in personal transformation than anything that current psychological methods provide. There is a caveat to this: ultimately, I think that Spinozas approach is a spiritual one and requires that the client be ready for a spiritual confrontation which necessarily involves questioning the nature of reality itself and the nature of God. One may need not have a belief in a theistic God; indeed Spinozas God is not a personal God in the sense of standard western religions. What would be essential, though, is that the client have some appreciation for an ultimate principle that could account for the nature of reality. If the client understands this as merely a deterministic material principle, then it would be difficult for me to see how Spinozas understanding could console one out of a depressive condition. The best that could be hoped for in that case may be an acceptance of ones necessary participation in the completeness of the world. If, however, one puts more significant on God as the ultimate source of all goodness, being and truth, then Spinozas conceptualization may be truly revolutionary. It was in my life.
Bibliography Bennett, Jonathan. Teleology and Spinozas Conatus in Midwest Studies in Philosophy VIII, 1983, p. 143 - 160. Della Rocca, Michael. Spinozas Metaphysical Psychology in The Cambridge Companion to Spinoza, Cambridge U. Press, 1996. Diagnostic and Statistical Manual of Mental Disorders (DSM-IV). Washington, DC: American Psychiatric Association, 1994. Foti, Veronique. Thought, Affect, Drive and Pathogenesis in Spinoza and Freud in History of European Ideas 1982, vol. 3, no. 2, pp. 221-236. Freud, Sigmund. Civilization and Its Discontents. (Strachey, J. trans.) London: Hogarth, 1961.
219
____________ Beyond the Pleasure Principle. (Strachey, J. trans.) London: Hogarth, 1962. ____________ The Ego and the Id. (Strachey, J. trans.) London: Hogarth, 1952. Kashap, Paul. Spinoza and Moral Freedom. Albany: SUNY Press, 1987. Lloyd, Genevieve. Spinoza and the Ethics. London: Routledge, 1996. Nails, Debra. Conatus vs. Eros/Thanatos in Dialogue, April 1979, vol. 21, pp. 33-40. Raven, Heidi. Spinozas Materialist Ethics in International Studies in Philosophy, XXII/3, pp. 59-82. Rice, Lee. Emotion, Appetition and Conatus in Spinoza in Revue Internationale de Philosophie, vol. 31, 1977, pp. 101-116. Rotenstreich, Nathan. Conatus and Amor Dei in Revue Internationale de Philsophie, vol. 31, 1977, pp. 117-134. Spinoza, Benedict. The Ethics. (Elwes, R. trans.) New York: Dover, 1955. Weingarten, Ettel. Cosmological and Psychological Love in Spinozas Ethics in Perspectives in Philosophical Practice (Lahav and Tillmanns ed.) New York: 1994. ____________ Spinozas Ethics as a model for Philosophical Counseling in the Proceedings of the Second Conference on Philosophical Practice Leusden, 1997. Wolfson, Harry. The Philosophy of Spinoza. Cambridge: Harvard U. Press, 1948. Zac, Sylvian. The Relation between Life, Conatus, and Virtue in Spinozas Philosophy in Graduate Faculty Philosophy Journal, vol. 19, no. 1, 1996, pp. 151-173.
220

PPP1 PDF

Cargado por

Información del documento

Título original

Derechos de autor

Formatos disponibles

Compartir este documento

Compartir o incrustar documentos

Opciones para compartir

¿Le pareció útil este documento?

¿Este contenido es inapropiado?

Copyright:

Formatos disponibles

PPP1 PDF

Cargado por

Copyright:

Formatos disponibles

Quilates perdidos?

Entre Historia y Orientacin Filosfica

Jos Barrientos Rastrojo

hilosohers as hilosophical ratitioners

Asociacin de Estudios Humansticos y Filosofa Prctica X-XI

2. Filosofa Griega y Romana

LA ASESORA FILOSFICA EN EL PLATN Y ARISTTELES Claudio Altisen 9 93 3

LOS ANTIGUOS MDICOS DEL

CULTIVATION THE FLEXIBLE MIND: EPICTETUS AND REFRAMING Antti Mattila

ORIENTAL PARA EL ASESORAMIENTO FILOSFICO

Mnica Cavall Cruz

CHRISTIAN PHILOSOPHICAL PRACTICE AND WAY OF LIFE

NASRUDDIN HODJA, A MASTER OF

LAS CUATRO MUERTES DE DIGENES EL PERRO

THOMAS HOBBES: LA CESIN

THE MODERN SOCRATIC DIALOGUE AND THE HOSPITALITY INDUSTRY

PLATOS THEORY OF LOVE: RATIONALITY AS PASSION Lydia B. Amir 7 77 7

Jos Barrientos Rastrojo (coord)

Introduccin Quilates perdidos?

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

PHILOSOPHICAL COUNSELLING AND CHUANG TZUS PHILOSOPHY OF LOVE

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Translated by Richard Mather as New Tales of the World.

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

RELEVANCIA DE LA FILOSOFA ORIENTAL PARA EL

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

I Am That, p. 437. Bhagavad Gita Bhasya, XIII, 2. 22 183.

Jos Barrientos Rastrojo (coord)

BU II, 4, 14. Tao Te King, XIV. 26 I Am That, p. 395. 27 I Am That, p. 2.

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

ANTIPHON OF RHAMNOUS, PHILOSOPHICAL COUNSELLOR

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)

Philosophers as Philosophical Pratitioners

Jos Barrientos Rastrojo (coord)