\u00bfQu\u00e9 es la Filosof\u00eda Pol\u00edtica? \/ III. Las soluciones Modernas<\/span><\/p>\n <\/p>\n Por Le\u014dnardus Str\u016bthi\u014d<\/span><\/p>\n\n His critique of religion, chiefly of Biblical religion, but also, of paganism, is not original. It amounts to a restatement of the teaching of pagan philosophers, as well as of that medieval school which goes by the name of Averroism<\/a> and which gave rise to the notion of the three impostors<\/a>. Machiavelli\u2019s originality in this field is limited to the face that he was a great master of blasphemy. The charm and gracefulness of his blasphemies will however be less strongly felt by us than their shocking character. Let us then keep them under the veil under which he has hidden them. I hasten to his critique of morality which is identical with his critique of classical political philosophy. One can state the main point as follows: there is something fundamentally wrong with an approach to polities which culminates in a utopia, in the description of a best regime whose actualization is highly improbable. Let us then cease to take our bearings by virtue, the highest objective which a society might choose; let us begin to take our bearings by the objectives which are actually pursued by all societies. Machiavelli consciously lowers the standards of social action. His lowering of the standards is meant to lead to a higher probability of actualization of that scheme which is constructed in accordance with the lowered standards. Thus, the dependence on chance is reduced: chance will be conquered.<\/span><\/p>\n Next paragraph<\/a><\/p>\n Previous paragraph<\/a><\/p>\n Su cr\u00edtica de la religi\u00f3n, <\/span>principalmente de la religi\u00f3n b\u00edblica, pero tambi\u00e9n del paganismo, no es original.<\/span> Es una reiteraci\u00f3n de la ense\u00f1anza de los fil\u00f3sofos paganos, as\u00ed como de la escuela medieval denominada <\/span>averro\u00edsmo<\/span><\/a> y que dio origen a la noci\u00f3n de <\/span>los tres impostores<\/span><\/a>. La originalidad de Maquiavelo en este campo se limita al hecho que fue un gran maestro de la blasfemia. <\/span>Con todo, el encanto y la gracia de sus blasfemias nos resultar\u00e1n hoy a nosotros menos subidas de todo que su car\u00e1cter impactante en su contexto. <\/span>Vamos, pues, a dejarlas donde est\u00e1n, cubiertas con el velo con que \u00e9l mismo las ocult\u00f3. <\/span>Me apresuro, pues, a prestar atenci\u00f3n a su cr\u00edtica a la moralidad, que es id\u00e9ntica a su cr\u00edtica a la filosof\u00eda pol\u00edtica cl\u00e1sica. <\/span>Podemos<\/span> enunciar su argumento de la siguiente manera: hay algo fundamentalmente err\u00f3neo en <\/span>un <\/span>acercamiento<\/span> a las formas de organizaci\u00f3n pol\u00edtica que culmine <\/span>en una utop\u00eda; esto es, en la descripci\u00f3n del mejor r\u00e9gimen cuya puesta en pr\u00e1ctica es altamente improbable.<\/span> Dejemos de orientarnos por la virtud <\/span>\u2014<\/span>el m\u00e1s objetivo que una sociedad puede elegir<\/span>\u2014<\/span> en nuestro an\u00e1lisis de lo pol\u00edtico, y comencemos a orientarnos por los objetivos que realmente son perseguidos por todas las sociedades. <\/span>Maquiavelo rebaja conscientemente los est\u00e1ndares de la acci\u00f3n social. Su rebaja de los est\u00e1ndares tiene por objeto aumentar la probabilidad de que se realice el plan construido de acuerdo con <\/span>estos<\/span> est\u00e1ndares rebajados. De este modo, se reduce la dependencia <\/span>de la fortuna; la fortuna<\/span> ser\u00e1 vencid<\/span>a<\/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
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Hisp<\/span>\u0101<\/span>nice<\/span><\/strong><\/span><\/h1>\n