Parte de:<\/span><\/p>\n

\u00bfQu\u00e9 es la Filosof\u00eda Pol\u00edtica? \/ I. El problema de la Filosof\u00eda Pol\u00edtica<\/span><\/p>\n

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Por Le\u014dnardus Str\u016bthi\u014d<\/span><\/p>\n\n

Le<\/span>\u014d<\/span>nard<\/span>\u012b<\/span> Str\u016bt<\/span>h<\/span>i\u014dnis<\/span> verba<\/span><\/strong><\/span><\/h1>\n

Philosophy is essentially not possession of the truth, but quest <\/span>f<\/span>or the truth. The distinctive trait of the philosopher is that \u201che knows that he knows nothing,\u201d and that his insight into our <\/span>ignorance <\/span>concerning the most important things induces him to strive with all his power for knowledge. <\/span>He<\/span> would cease to be a <\/span>philosopher <\/span>by evading the questions concerning these things or by <\/span>disregarding them because they cannot be <\/span>answered. It may be that as regards the possible answers to these questions, the pros and cons will always be in a more or less even balance, and therefore that philosophy will never go beyond the stage of discussion or disputation and will never reach the stage of decision. This would not make philosophy futile. For the clear grasp of a fundamental question requires understanding of the nature of the subject matter with which the question is concerned. Genuine knowledge of a fundamental question, thorough understanding of it, is better than blindness to it, or indifference to it, be that indifference or <\/span>blindness accompanied by knowledge <\/span>of the answers to a vast number of peripheral or ephemeral questions or not. <\/span>Minimum quod potest hab<\/span>\u0113<\/span>r<\/span>\u012b <\/span>d<\/span>\u0113 <\/span>cogniti<\/span>\u014d<\/span>ne <\/span>r<\/span>\u0113<\/span>rum altissim<\/span>\u0101<\/span>rum, d<\/span>\u0113<\/span>s<\/span>\u012b<\/span>der<\/span>\u0101<\/span>bilius est quam certissima cogniti<\/span>\u014d <\/span>quae hab<\/span>\u0113<\/span>tur d<\/span>\u0113 <\/span>minim<\/span>\u012b<\/span>s r<\/span>\u0113<\/span><\/em>bus<\/em> (Thomas Aquinas, Summa Theologica<\/em>, I, qu. I a. 5).<\/span><\/span><\/p>\n

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Hisp<\/span>\u0101<\/span>nice<\/span><\/strong><\/span><\/h1>\n

La filosof\u00eda no <\/span>es<\/span> esencialmente poseer la verdad, sino buscar <\/span>la<\/span> verdad. El rasgo <\/span>distintivo del<\/span> fil\u00f3sofo consiste en que <\/span>\u00ab<\/span>\u00e9l sabe que no sabe nada<\/span>\u00bb,<\/span> y <\/span>esa perspicaz comprensi\u00f3n de <\/span>nuestra ignorancia acerca de las cosas m\u00e1s importantes le induce a <\/span>bregar<\/span> con todas sus fuerzas por el <\/span>conocimiento. Dejar\u00eda de ser un fil\u00f3sofo si tratara de <\/span>escamotear las<\/span> preguntas sobre estas cosas o las despreciase consider\u00e1ndolas incontestables. Puede ocurrir que las posiciones a favor y en contra de cada una de las respuestas posibles est\u00e9n <\/span>siempre m\u00e1s o menos<\/span> equilibradas y la filosof\u00eda no pueda ir m\u00e1s all\u00e1 del estadio de la discusi\u00f3n, ni pueda, por tanto, alcanzar nunca el momento de la decisi\u00f3n. Esto no har\u00eda de la filosof\u00eda algo in\u00fatil. <\/span>Porque para captar claramente una cuesti\u00f3n fundamental se requiere <\/span>tanto el<\/span> entendimiento <\/span>del objeto de estudio <\/span>como el de aquello a lo que ata\u00f1e<\/span>. El conocimiento genuino de un<\/span>a cuesti\u00f3n fundamental<\/span>, su comprensi\u00f3n completa, es mejor que la ceguera o la indiferencia hacia el <\/span>ella<\/span>, est\u00e9 o no esa indiferencia o ceguera acompa\u00f1ada de las respuestas a un gran n\u00famero de cuestiones perif\u00e9ricas o <\/span>ef\u00edmeras<\/span><\/span>. <\/span>Minimum quod potest hab<\/i><\/span>\u0113<\/i><\/span>r<\/i><\/span>\u012b <\/i><\/span>d<\/i><\/span>\u0113 <\/i><\/span>cogniti<\/i><\/span>\u014d<\/i><\/span>ne <\/i><\/span>r<\/i><\/span>\u0113<\/i><\/span>rum altissim<\/i><\/span>\u0101<\/i><\/span>rum, d<\/i><\/span>\u0113<\/i><\/span>s<\/i><\/span>\u012b<\/i><\/span>der<\/i><\/span>\u0101<\/i><\/span>bilius est quam certissima cogniti<\/i><\/span>\u014d <\/i><\/span>quae hab<\/i><\/span>\u0113<\/i><\/span>tur d<\/i><\/span>\u0113 <\/i><\/span>minim<\/i><\/span>\u012b<\/i><\/span>s r<\/i><\/span>\u0113<\/i><\/span>bus<\/i><\/span> (<\/span>Tom\u00e1s de Aquino,<\/span> Suma<\/i><\/span> Theologicae<\/i><\/span>, I, qu. I a. 5).<\/span>1<\/a><\/sup>Es decir: \u00ablo poco que se puede saber de las cosas sublimes es preferible a lo mucho y cierto que podemos saber de las cosas inferiores\u00bb (el Aquinate remite a XI De animalibus<\/em> del fil\u00f3sofo, pero en realidad se tratar\u00eda del Libro I de Las Partes de los animales; vide trad. cast. de E. Jim\u00e9nez S\u00e1nchez-Escariche y A. Alonso Miguel: Partes de los animales \u2013 Marcha de los animales \u2013 Movimiento de los animales<\/em>, Madrid: Gredos, 2000, pp. 72-73.<\/span>
\n<\/span><\/span><\/p>\n

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