\u00bfQu\u00e9 es la Filosof\u00eda Pol\u00edtica? \/ II. La soluci\u00f3n Cl\u00e1sica<\/span><\/p>\n <\/p>\n Por Le\u014dnardus Str\u016bthi\u014d<\/span><\/p>\n\n II. The Classical Solution<\/span><\/strong><\/p>\n When we describe the political philosophy of Plato and of Aristotle as classical political philosophy, we imply that it is the classic form of political philosophy. <\/span>The<\/span> classic was once said to be characterized by noble simplicity and quiet grandeur. This suggestion guides us in the right direction. It is an attempt to articulate what was formerly also called the \u201cnatural\u201d character of classical thought. \u201cNatural\u201d is here understood in contradistinction to what is merely human, all too human. A human being is said to be natural if he is guided by nature rather than by convention, or by inherited opinion, or by tradition, to say nothing of mere whims. Classical political philosophy is non-traditional, because it belongs to the fertile moment when all political traditions were shaken, and there was not yet in existence a tradition of political philosophy. In all later epochs, the philosophers\u2019 study of political things was mediated by a tradition of political philosophy which acted like a screen between the philosopher <\/span>and political <\/span>things, regardless of whether the individual philosopher cherished or rejected that tradition. From this it follows that the classical philosophers see the political things with a freshness and directness which have never been equalled. They look at political things in the perspective of the enlightened citizen or statesman. They <\/span>see things c<\/span>learly which the enlightened citizens or statesmen do not see clearly, or do not see at all. But this has no other reason but the fact <\/span>that they look further afield in the same direction as the enlightened citizens or statesmen. They do not look at political things from the outside, as spectators of political life. They speak the language of the citizens or statesmen: they hardly use a single term which is not familiar to the market place. Hence their political philosophy is comprehensive; it is both political theory and political skill; it is as open minded to the legal and institutional aspects of political life as it is to that which transcends the legal and institutional, it is equally free from the narrowness of the lawyer, the brutality of the technician, the vagaries of the visionary, and the baseness of the opportunist. It reproduces, and raises to its perfection, the magnanimous flexibility of the true statesman, who crushes the insolent and spares the vanquished, It is free from all fanaticism because it knows that evil cannot be eradicated and therefore that one\u2019<\/span>s<\/span> expectations from politics must be moderate. The spirit which animates it may be described as serenity or sublime sobriety.<\/span><\/span><\/p>\n Next paragraph<\/a><\/p>\n Previous paragraph<\/a><\/p>\n II. La soluci\u00f3n Cl\u00e1sica<\/span><\/span><\/strong><\/p>\n Cuando describimos la filosof\u00eda pol\u00edtica de Plat\u00f3n o de Arist\u00f3teles como filosof\u00eda pol\u00edtica cl\u00e1sica, <\/span>damos a entender que la suya es la forma cl\u00e1sica de la <\/span>filosof\u00eda pol\u00edtica. <\/span>Lo cl\u00e1sico ha sido caracterizado por su noble simplicidad y su sosegada grandeza. <\/span>Esta apreciaci\u00f3n nos encamina en la buena direcci\u00f3n. Es un esbozo de articulaci\u00f3n <\/span>de <\/span>lo que antiguamente se denominaba el car\u00e1cter <\/span>\u00ab<\/span>natural<\/span>\u00bb <\/span>del pensamiento cl\u00e1sico. Entendiendo <\/span>\u00ab<\/span>natural<\/span>\u00bb <\/span>en contraposici\u00f3n a lo meramente humano, demasiado humano. <\/span>Se dice de un ser humano que es natural si se gu\u00eda por la naturaleza <\/span>en lugar de atenerse a las convenciones, la opini\u00f3n heredada o a la tradici\u00f3n, por no hablar de aquellos que est\u00e1n al albur de sus caprichos. <\/span>La filosof\u00eda pol\u00edtica cl\u00e1sica es <\/span>\u00ab<\/span>atradicional<\/span>\u00bb,<\/span>1<\/a><\/sup>non-traditional<\/span><\/span> porque pertenece a aquel <\/span>f\u00e9rtil <\/span>momento cuando todas las tradiciones pol\u00edticas fueron sacudidas, y a\u00fan no exist\u00eda una tradici\u00f3n de la filosof\u00eda pol\u00edtica. E<\/span>n todas las \u00e9pocas posteriores, <\/span>el estudio acometido por los fil\u00f3sofos en relaci\u00f3n a los asuntos pol\u00edticos estuvo mediatizado por una tradici\u00f3n pol\u00edtico-filos\u00f3fica que a<\/span>ctuaba a modo de pantalla entre el fil\u00f3sofo y <\/span>los asuntos pol\u00edticos, indepen<\/span>dientemente de que cada fil\u00f3sofo <\/span>mantuviese o rechazase dicha<\/span> tradici\u00f3n. <\/span>De esto se sigue que los fil\u00f3sofos cl\u00e1sicos contemplen lo pol\u00edtico con una frescura y franqueza que jam\u00e1s ha vuelto a tener parang\u00f3n. <\/span>Ellos observan los asuntos pol\u00edticos desde la <\/span>misma <\/span>perspectiva <\/span>que los ciudadanos ilustrados o el hombre de estado. Ellos observan las cosas <\/span>con claridad <\/span>donde los ciudadanos ilustrados o el hombre de estado no logran observar claramente, o no pueden observar nada. Esto no tiene otra causa sino el hecho que los fil\u00f3sofos cl\u00e1sicos observan mucho m\u00e1s lejos en la misma direcci\u00f3n que los otros dos tipos humanos. Estos fil\u00f3sofos no <\/span>observan los asuntos pol\u00edticos desde fuera, <\/span>como si fuesen simples espectadores de la vida pol\u00edtica. <\/span>Hablan el lenguaje de los <\/span>ciudadanos o de <\/span>hombres de estado; <\/span>apenas <\/span>emplean alg\u00fan t\u00e9rmino que resultase extra\u00f1o a el habla del mercado<\/span>. <\/span>Por este motivo su <\/span>filosof\u00eda pol\u00edtica es compre<\/span>he<\/span>nsiva, <\/span>pues es tanto teor\u00eda pol\u00edtica como habilidad pol\u00edtica. <\/span>Es una filosof\u00eda <\/span>tan <\/span>abierta a abordar los aspectos legales e institucionales de la vida pol\u00edtica como lo est\u00e1 para asumir aquello que trasciende a lo legal y lo institucional.<\/span> Es una filosof\u00eda tan libre de la estrechez del jurista como de la brutalidad del t\u00e9cnico, de <\/span>los caprichos<\/span> del visionario o de la v<\/span>ileza<\/span> del oportunista. <\/span>Reproduce y eleva a su perfecci\u00f3n, la magn\u00e1nima <\/span>flexibilidad del aut\u00e9ntico hombre de estado, que aplasta al insolente y perdona al derrotado. <\/span>Est\u00e1 libre de todo fanatismo, <\/span>porque sabe que el mal no puede ser erradicado y<\/span>, por tanto, <\/span>nuestras expectativas de la pol\u00edtica deben ser modestas.<\/span> El esp\u00edritu que la anima puede expresarse en t\u00e9rminos de serenidad y sobriedad sublimes.<\/span><\/span><\/p>\n Siguiente p\u00e1rrafo<\/a><\/p>\n P\u00e1rrafo anterior<\/a><\/p>\n Ir al inicio de esta entrada<\/a><\/p>\nLe<\/span>\u014d<\/span>nard<\/span>\u012b<\/span> Str\u016bt<\/span>h<\/span>i<\/span>\u012b<\/span> verba<\/span><\/strong><\/span><\/h1>\n
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<\/p>\nHisp<\/span>\u0101<\/span>nice<\/span><\/strong><\/span><\/h1>\n
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