\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 To articulate the problem of cosmology means to answer the question of what philosophy is or what a philosopher is. Plato refrained from entrusting the thematic discussion of this question to Socrates. <\/span>He<\/span> entrusted it to a stranger from <\/span>Elea.<\/span> But even that stranger from <\/span>Elea<\/span> did not discuss explicitly what a philosopher is. <\/span>He<\/span> discussed explicitly two kinds of men which are easily mistaken for the philosopher, the sophist and the statesman: by understanding both sophistry <\/span>(<\/span>in its highest as well as in its lower meaning<\/span>)<\/span> and statesmanship, one will understand what philosophy is. Philosophy strives for knowledge of the whole. The whole is the totality of the parts. The whole eludes us but we know parts: we possess partial knowledge of parts. <\/span>The<\/span> knowledge which we possess is characterized by a fundamental dualism which has never been overcome. At one pole we find knowledge of homogen<\/span>e<\/span>ity: above all in arithmetic, but also in the other branches of mathematics, and derivatively in all productive arts or crafts. At the opposite pole we find knowledge of heterogeneity, and in particular of heterogen<\/span>e<\/span>ous ends; the highest form of this kind of knowledge is the art of the statesman and of the educator. <\/span>The<\/span> latter kind of knowledge is superior to the former for this reason. As knowledge of the ends of human life, it is knowledge of what makes human life complete or whole; it is therefore knowledge of a whole. Knowledge of the ends of man impli<\/span>e<\/span>s knowledge of the human soul, and the human soul is the only part of the whole which is open to the whole and therefore more akin to the whole than anything else is. But this knowledge<\/span>\u2014<\/span><\/strong>the political art in the highest sense<\/span>\u2014<\/span><\/strong>is not knowledge of <\/span>the<\/i><\/span> whole. It seems that knowledge of the whole would have to combine somehow political knowledge in the highest sense with knowledge <\/span>of<\/span> homogen<\/span>e<\/span>ity. And this combination is not at our disposal. Men are therefore constantly <\/span>[40] tempted to force the issue by imposing unity on the phenomena, <\/span>by absolutizing either knowledge of homogeneity or knowledge of ends. Men are constantly attracted and deluded by two opposite charms: the charm of competence which is engendered by mathematics and everything akin to mathematics, and the charm of humble awe, which is engendered by meditation on the human soul and its experiences. Philosophy is characterized by the gentle, if firm, refusal to succumb to either charm. It is the highest form of the mating of courage and moderation. In spite of its highness or nobility, it could appear as Sisyphean or ugly, when one contrasts its achievement with its goal. Yet it is necessarily accompanied, sustained and elevated by <\/span>eros<\/i><\/span>. It is graced by nature\u2019s grace.<\/span><\/span><\/p>\n Next paragraph<\/a><\/p>\n Previous paragraph<\/a><\/p>\n Estructurar<\/span> el problema de la cosmolog\u00eda <\/span>conlleva<\/span> contestar <\/span>a la <\/span>pregunta \u00bfqu\u00e9 es la filosof\u00eda? o \u00bfqu\u00e9 es un fil\u00f3sofo? Plat\u00f3n se abstiene de confiar a S\u00f3crates la discusi\u00f3n tem\u00e1tica de estos problemas. Se la encomienda a un extranjero de Elea. <\/span>Pero incluso ese <\/span>extranjero de Elea <\/span>no<\/span> plante\u00f3 <\/span>expl\u00edcitamente qu\u00e9 es un fil\u00f3sofo. <\/span>Trat\u00f3 de manera expl\u00edcita acerca de <\/span>dos tipos de hombre que f\u00e1cilmente se confunden con el fil\u00f3sofo: el sofista y el pol\u00edtico.<\/span>1<\/a><\/sup>El profe Leo se est\u00e1 refiriendo a los di\u00e1logos El sofista<\/em><\/a> y su continuaci\u00f3n El pol\u00edtico<\/em><\/a>.<\/span>A<\/span>l comprender tanto a la <\/span>sof\u00edstica (en su significado <\/span>m\u00e1s elevado<\/span> como en <\/span>el<\/span> peyorativo) y el <\/span>arte de gobernar2<\/a><\/sup>statesmanship.<\/span><\/span> ser\u00e1 f\u00e1cil captar luego lo que es la filosof\u00eda. La filosof\u00eda quiere lograr el conocimiento del todo. El todo es <\/span>la totalidad de<\/span> las partes. <\/span>El todo nos rehuye, pero nosotros conocemos las partes: <\/span>poseemos un conocimiento parcial de las partes. El conocimiento que nosotros poseemos se caracteriza por un dualismo fundamental que nunca <\/span>ha sido<\/span> superado. <\/span>En un extremo<\/span>, encontramos el conocimiento de lo homog\u00e9neo: <\/span>sobre todo<\/span> en la aritm\u00e9tica, pero tambi\u00e9n en las otras ramas de las matem\u00e1ticas y, <\/span>de manera derivada <\/span>, en todas las artes y los oficios productivos. <\/span>Mientras que en el otro extremo<\/span>, encontramos el conocimiento de lo heterog\u00e9neo, y, en particular, de los fines heterog\u00e9neos; la <\/span>m\u00e1s alta <\/span>expresi\u00f3n de esta clase de conocimiento es el arte <\/span>de gobernar y el arte del educador<\/span>. Este \u00faltimo tipo de conocimiento es superior al primero por esta raz\u00f3n: <\/span>Como conocimiento de los fines de la vida humana, es conocimiento de lo que hace a la vida humana plena o completa; por tanto, es conocimiento de una totalidad.<\/span> El conocimiento de los fines del hombre implica el conocimiento del alma humana, y el alma humana es la \u00fanica parte <\/span>de la totalidad<\/span> que est\u00e1 abierta a <\/span>la totalidad <\/span>y es, por tanto, m\u00e1s semejante a es<\/span>a totalidad<\/span> que cualquier otra. <\/span>Pero e<\/span>ste conocimiento \u2014el arte pol\u00edtico en su m\u00e1s alto sentido\u2014 no es, sin embargo, un conocimiento <\/span>de<\/span> <\/i>la<\/i><\/span> <\/i>to<\/span>talidad<\/span> universal. <\/span>Parece que el <\/span>conocimiento de es<\/span>a totalidad<\/span> universal tendr\u00eda que combinar de alg\u00fan modo el conocimiento pol\u00edtico al m\u00e1s alto nivel con <\/span>el conocimiento de la<\/span> homogeneidad. Y esta combinaci\u00f3n no est\u00e1 <\/span>a nuestro alcance<\/span>. <\/span>De ah\u00ed que los<\/span> hombres se v<\/span>ean<\/span> continuamente <\/span>tentados<\/span> a forzar <\/span>la cuesti\u00f3n<\/span> imponiendo unidad a los fen\u00f3menos a trav\u00e9s de dos procedimientos. Bien convirtiendo en absoluto el conocimiento de la homogeneidad, o bien <\/span>convirtiendo en absoluto el conocimiento de los fines. Los hombres se ven constantemente atra\u00eddos y enga\u00f1ados por dos hechizos opuestos: el hechizo de la <\/span>pericia<\/span>, que viene engendrado por las matem\u00e1ticas y por todo lo que es similar a las matem\u00e1ticas, y el hechizo de<\/span>l humilde y reverencial asombro<\/span>, que proviene de la meditaci\u00f3n sobre el alma humana y sus experiencias. La filosof\u00eda se caracteriza por su suave, aunque firme, negativa a sucumbir ante cualquiera de los dos. Es la filosof\u00eda la expresi\u00f3n suprema del maridaje entre el valor y la moderaci\u00f3n. A pesar de su <\/span>alteza o <\/span>nobleza, puede aparecer fea o como un trabajo de S\u00edsifo si se comparan sus logros con sus prop\u00f3sitos. Sin embargo, est\u00e1 siempre acompa\u00f1ada, sostenida y elevada por <\/span>eros<\/i><\/span>. <\/span>Est\u00e1 agraciada por la<\/span> gracia de la naturaleza.<\/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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<\/a>Hisp<\/span>\u0101<\/span>nice<\/span><\/strong><\/span><\/h1>\n
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