Parte de:<\/span><\/p>\n \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 Nor can we sa<\/span>y<\/span> that democracy has found <\/span>a solution to the problem <\/span>of education. In the first place, what is today called education, very frequently does not mean education proper, i.e., the <\/span>formation of character, but rather instruction and training.<\/span> Secondly, <\/span>to the extent to which the formation of character is indeed intended, there exists a very dangerous tendency to identify the good man with the good sport, the cooperative fellow, the \u201cregular guy,\u201d i.e., an overemphasis on a certain part of social virtue and a corresponding neglect of those virtues which mature, if they do not flourish, in privacy, not to say in solitude: by educating people to cooperate with each other in a friendly spirit, one does not yet educate non-conformists, people who are prepared to stand alone, to fight alone, \u201crugged individualists.\u201d<\/span> Democracy has not yet found a defense against the creeping conformism and the ever-increasing invasion of privacy which it fosters. Beings who look down on us from a star might find that the difference between democracy and communism is not quite as great as it appears to be when one considers exclusively the doubtless very important question of civil and political liberties, although only people of exceptional levity or irresponsibility say that the difference between communism and democracy is negligible in the last analysis.<\/span> Now to the extent to which democracy is aware of these dangers, to the same extent it <\/span>sees<\/span> itself compelled to think of elevating its level and its possibilities by a return to the classics\u2019 notions of education: a kind of education which can never be thought of as mass-education, but only as higher and highest education of those who are by nature fit for it. It would be an understatement to call it royal education.<\/span><\/span><\/p>\n Next paragraph<\/a><\/p>\n Previous paragraph<\/a><\/p>\n Tampoco podemos decir que la democracia haya encontrado una soluci\u00f3n al problema de la educaci\u00f3n. En primer lugar, lo que hoy recibe el nombre de educaci\u00f3n normalmente no es una educaci\u00f3n propiamente tal, <\/span>esto es, la <\/span>formaci\u00f3n del car\u00e1cter, sino <\/span>m\u00e1s bien<\/span> instrucci\u00f3n y adiestramiento.<\/span>1<\/a><\/sup>Podr\u00edamos traducir \u00abtraining\u00bb como \u00abformaci\u00f3n\u00bb, pero entenemos que el sentido de \u00abentrenamiento\u00bb que recoge \u00abadiestramiento\u00bb est\u00e1 m\u00e1s cerceno a lo aqu\u00ed aludido. Los matices que ha tomado en nuestros d\u00edas la palabra \u00abformaci\u00f3n\u00bb son muy similares a los criticados por Strauss aqu\u00ed en \u00abeducaci\u00f3n\u00bb.<\/span> E<\/span>n segundo lugar, <\/span>consideremos, pese a todo, que realmente se pretenda la formaci\u00f3n del car\u00e1cter. Existe una tendencia muy peligrosa a identificar al hombre bueno con el <\/span>\u00ab<\/span>esp\u00edritu deportivo<\/span>\u00bb,2<\/a><\/sup> La \u00abdeportividad\u00bb, esta es la acepci\u00f3n de \u00absport\u00bb como \u00absportsmanship\u00bb.<\/span> con <\/span>el compa\u00f1ero cooperativo, el <\/span>\u00ab<\/span>chico normal<\/span>\u00bb, <\/span>esto es, se sobrevalora un parte concreta de la virtud social y un correspondiente abandono de aquellas virtudes que maduran, <\/span>si es que no florecen, en <\/span>la intimidad, por no decir en solitud:3<\/a><\/sup>Distingo \u00absolitud\u00bb, como el mero (descriptivo) estado de estar solo, de \u00absoledad\u00bb como el sentimiento (subjetivo) o sensaci\u00f3n de estar solo.<\/span> al<\/span> educar a las persona a cooperar unas con otras en un ambiente amigable, a\u00fan no educamos a <\/span>los inconformistas, a las personas que est\u00e1n dispuestas a enfrentarse solas, a luchar solas, a los <\/span>\u00ab<\/span>individualistas <\/span>irredentos<\/span>\u00bb<\/span>. La democracia no ha encontrado todav\u00eda una forma de defenderse contra el <\/span>lento pero continuo<\/span> conformismo y la <\/span>siempre <\/span>creciente invasi\u00f3n de la intimidad que <\/span>ella misma fomenta<\/span>. Seres que nos contemplasen desde <\/span>las estrellas<\/span> podr\u00edan <\/span>descubrir que<\/span> la diferencia entre democracia y comunismo no es tan grande como aparece cuando se tiene en cuenta exclusivamente la cuesti\u00f3n, sin duda importante, de las libertades civiles y pol\u00edticas; aunque s\u00f3lo personas excepcionalmente fr\u00edvolas o irresponsables se atreven a afirmar que en \u00faltimo an\u00e1lisis la diferencia entre comunismo y democracia es tan reducida que puede ser despreciada. <\/span>A<\/span>hora bien, en la medida en que la democracia es consciente de estos peligros, en la misma medida se ve obligada a pensar en elevar su nivel y sus posibilidades mediante un retorno a las nociones <\/span>de educaci\u00f3n <\/span>cl\u00e1sicas: un tipo de educaci\u00f3n que nunca puede ser concebida como educaci\u00f3n de masas, sino s\u00f3lo como educaci\u00f3n superior y <\/span>muy <\/span>sup<\/span>erior <\/span>para<\/span> aquellos que por naturaleza son aptos para ella. Ser\u00eda un eufemismo llamarla educaci\u00f3n regia<\/span>.<\/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
Hisp<\/span>\u0101<\/span>nice<\/span><\/strong><\/span><\/h1>\n