Parte de:<\/span><\/p>\n \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 Machiavelli assumed that every religion or \u201c<\/span>sect\u201d<\/span> has a lifespan of between <\/span>1666 and 3000 years. He has then uncertain as to whether the end of C<\/span>hristianity would come about a century after his death or whether Christianity might <\/span>still last <\/span>for another <\/span>millennium <\/span>and a half. Machiavelli thought and wrote in this perspective: that he himself might be preparing a radical change of modes and orders, a change which would be consummated in a not too distant future, but that it is equally possible that his enterprise would fail completely.<\/span> He<\/span> certainly reckoned with the possibility that the destruction of the Christian Church was imminent. As for the way in which Christianity might be superseded by a new social order, he saw this alternative. One possibility was the irruption of barbarian hordes from the <\/span>East<\/span>, from what is now Russia: it was this region which he regarded as the pool from which the human race rejuvenates itself periodically. The alternative was a radical change within the civilized world.<\/span> It was of course only the latter kind of change for which he was anxious, and which he did everything in his power to prepare. He conceived of this preparation as of a war, a spiritual war. <\/span>He <\/span>desired to bring about a change of opinion which in due time would precipitate a change in political power.<\/span> He<\/span> did not expect more than the conversion of very few men, but he counted on influencing many. These many were those who, in case of conflict between their fatherland and their souls, the salvation of their souls, would prefer their fatherland; these many were the lukewarm Christians. He expected these many to be sympathetic<\/span> to his enterprise, which was infinitely more favorable to the earthly <\/span>fatherland than to the heavenly fatherland of the Christians. These many would not be able to understand the full meaning of his undertaking, but they could be counted upon to guarantee that his books would get some hearing. They would make his books publicly defensible.<\/span> However, they would not be reliable allies in his war to the finish. His long range success depended on the full conversion of some men, of very few. They would provide the vital center which would gradually inspire, in favorable circumstances, the formation of a new ruling class, a new kind of princes, comparable to the patriciate of ancient Rome. Machiavelli\u2019s warfare has the character of propaganda. No earlier philosopher had thought of guaranteeing the posthumous success of his teaching by developing a specific strategy and tactics for this purpose.<\/span> The earlier philosophers of all persuasions were resigned to the fact that their teaching, the true teaching, would never supersede what they regarded as false teachings, but would coexist with them. They offered their teachings to their contemporaries and above all to posterity, without even dreaming of controlling the future fate of human thought in general. And if they were political philosophers, and had arrived at definite conclusions regarding the right political order, they would have been vicious, and hence not philosophers, if they had not been willing to help their fellow men in ordering their common affairs in the best possible way. But they did not for one moment believe that the true political teaching is, or is likely to be, the political teaching of the future.<\/span> Machiavelli is the first philosopher who attempted to force chance, to control the future by embarking on a campaign, a campaign of propaganda. This propaganda is at the opposite pole of what is now called <\/span>pro<\/span>paganda, high-pressure salesmanship and hold-up of captive audiences. Machiavelli desires to convince, not merely to persuade or to bully. He was the first of a long series of modern thinkers who hoped to bring about the establishment of new modes and orders by means of enlightenment. The enlightenment\u2014<\/span>lucus a non lucendo<\/i><\/span>\u2014begins with Machiavelli.<\/span><\/span><\/p>\n Next paragraph<\/a><\/p>\n Previous paragraph<\/a><\/p>\n Maquiavelo supon\u00eda que toda religi\u00f3n o <\/span>\u00ab<\/span>secta<\/span>\u00bb<\/span> tiene <\/span>un tiempo de vida <\/span>de entre 1666 y 3000 a\u00f1os<\/span>. <\/span>Por tanto, no s<\/span>ab\u00eda con certeza, si el fin del cristianismo <\/span>llegar<\/span>\u00eda un siglo despu\u00e9s de su muerte o si, por el contrario, el cristianismo iba a perdurar por otro <\/span>milenio y medio<\/span>. <\/span>Maquiavelo pens\u00f3 y escribi\u00f3 con esta perspectiva: o bien \u00e9l mismo pod\u00eda estar preparando un cambio radical de \u00f3rdenes y modelos, un cambio que podr\u00eda estar consumado en un futuro no muy distante; o bien, <\/span>con <\/span>igual<\/span> posibilidad, su empresa estaba destinada a fracasar por completo.<\/span> Contaba, ciertamente, con la posibilidad de que la <\/span>destrucci\u00f3n de la Iglesia Cristiana <\/span>\u2014<\/span>Cat\u00f3lica<\/span>\u2014<\/span> fue<\/span>ra<\/span> inminente. En cuanto a la manera en que el cristianismo podr\u00eda ser reemplazado por un nuevo orden social, ve\u00eda esta <\/span>disyuntiva. <\/span>Una posibilidad era la irrupci\u00f3n de las hordas b\u00e1rbaras por el Este, procedentes de lo que actualmente es Rusia. Consideraba a esta regi\u00f3n como el manantial en donde la raza humana obten\u00eda peri\u00f3dicamente su rejuvenecimiento. La alternativa era un cambio radical dentro del propio mundo civilizado. <\/span>Por supuesto, solo \u00e9ste \u00faltimo cambio era el que Maquiavelo anhelaba <\/span>y por <\/span>el<\/span>lo hizo todo lo posible para prepararlo. Conceb\u00eda esta preparaci\u00f3n como una guerra, una guerra espiritual. Deseaba provocar un cambio de opini\u00f3n que, a su debido tiempo, precipitar\u00eda un cambio en el poder pol\u00edtico. No esperaba convencer m\u00e1s que a unos pocos; pero contaba con <\/span>influir en<\/span> muchos. <\/span>Estos muchos ser\u00edan aquellos que, en caso de conflicto entre su patria y sus almas <\/span>\u2014<\/span>la salvaci\u00f3n de sus almas<\/span>\u2014, <\/span>preferir\u00edan su patria; estos muchos ser\u00edan los cristianos tibios. <\/span>Esperaba que todos \u00e9stos viesen con buenos ojos su empresa, que era mucho m\u00e1s propicia a una patria en este mundo que a la patria celestial de los cristianos. <\/span>Estos muchos no ser\u00edan capaces de entender <\/span>el sentido pleno de su <\/span>empe\u00f1o<\/span>, pero <\/span>bien <\/span>podr\u00eda contar con ellos como garant\u00eda de que sus libros encontrar\u00edan eco. <\/span>Ellos son los que har\u00edan que sus libros fuesen p\u00fablicamente defendibles.<\/span> Sin embargo, no ser\u00edan aliados confiables <\/span>hasta el final en esta su guerra<\/span>. Su \u00e9xito a largo plazo depend\u00eda de la conversi\u00f3n absoluta de <\/span>algunos hombres, de muy<\/span> pocos. Est<\/span>os pocos proporcionar\u00edan <\/span>el centro vital que, en circunstancias favorables, inspirar\u00eda progresivamente la formaci\u00f3n de una nueva c<\/span>l<\/span>ase <\/span>dominante<\/span>, de una nuev<\/span>o<\/span> tipo<\/span> de pr\u00edncipes, semejante al patriciado en la antigua Roma. La <\/span>forma de hacer la guerra de<\/span> Maquiavelo ten\u00eda el car\u00e1cter de propaganda.1<\/a><\/sup>Vide<\/em> nota X*X<\/strong><\/a> a p\u00e1rrafo anterior para este t\u00e9rmino.<\/span><\/span> Ning\u00fan fil\u00f3sofo precedente hab\u00eda pensado en garantizar el \u00e9xito p\u00f3stumo de sus ense\u00f1anzas mediante el despliegue de una estrategia y una t\u00e1ctica espec\u00edficas <\/span>para este prop\u00f3sito<\/span>. Los fil\u00f3sofos anteriores, <\/span>de todas las tendencias<\/span>, se resigna<\/span>ron<\/span> al hecho de que sus ense\u00f1anzas \u2014<\/span>l<\/span>a doctrina<\/span> verdadera<\/span>\u2014 <\/span>nunca reemplazar\u00edan a las que ell<\/span>o<\/span>s con<\/span>sideraban falsas doctrinas, sino que coexistir\u00edan con ellas. Ofrec\u00edan sus ense\u00f1anzas a sus contempor\u00e1neos y a la posteridad <\/span>en su conjunto<\/span>, sin so\u00f1ar siquiera en la posibilidad de controlar el futuro <\/span>destino<\/span> del pensamiento humano <\/span>en general<\/span>. Y, en el caso de ser fil\u00f3sofos pol\u00edticos y haber llegado a conclusiones definitivas respecto del orden pol\u00edtico <\/span>correcto<\/span>, <\/span>habr\u00edan sido <\/span>depravados<\/span> \u2014y, <\/span>de ah\u00ed<\/span>, <\/span>perder\u00edan su car\u00e1cter de fil\u00f3sofos<\/span>\u2014 si no hubiesen estado deseando ayudar a su <\/span>pr\u00f3jimo <\/span>a organizar los asuntos comunes <\/span>de la mejor manera posible<\/span>. <\/span>Con todo, estos fil\u00f3sofos precedentes<\/span> no pensaron <\/span>ni <\/span>por un momento que la verdadera ense\u00f1anza pol\u00edtica est\u00e1, o es probable que est\u00e9, en la ense\u00f1anza pol\u00edtica del futuro. Maquiavelo es el primer fil\u00f3sofo que intent\u00f3 <\/span>dominar al<\/span> azar, controlar el futuro, embarc\u00e1ndose en una campa\u00f1a; una campa\u00f1a de propaganda. Esta propaganda est\u00e1 en el polo opuesto de lo que ahora se llama propaganda, <\/span>es decir,<\/span> venta <\/span>persuasiva a presi\u00f3n<\/span> y captaci\u00f3n de audiencias cautivas. Maquiavelo desea convencer, no simplemente persuadir o intimidar. Fue el primero de una larga serie de pensadores modernos que esperaban lograr el establecimiento de nuevos modos y \u00f3rdenes por medio de la Ilustraci\u00f3n. La Ilustraci\u00f3n \u2014<\/span>l<\/i><\/span>\u016b<\/i><\/span>cus <\/i><\/span>\u0101 <\/i><\/span>n<\/i><\/span>\u014d<\/i><\/span>n l<\/i><\/span>\u016b<\/i><\/span>cend<\/i><\/span>\u014d<\/i>2<\/a><\/sup>Vide infra<\/em> nota X**X<\/strong><\/a> en Algunas aclaraciones.<\/span><\/span>\u2014<\/span> comienza con Maquiavelo.<\/span><\/span><\/p>\n X**X =<\/span><\/strong> La locuci\u00f3n latina <\/span>\u00ab<\/i><\/span>l<\/i><\/span>\u016b<\/i><\/span>cus <\/i><\/span>\u0101 <\/i><\/span>n<\/i><\/span>\u014d<\/i><\/span>n l<\/i><\/span>\u016b<\/i><\/span>cend<\/i><\/span>\u014d<\/i><\/span>\u00bb<\/i><\/span> alude <\/span>al origen parad\u00f3jico o absurdo de un t\u00e9rmino; a algo cuyas cualidades son lo opuesto de lo sugerido por su nombre. <\/span>Se toma del ret\u00f3rico Quintiliano en su <\/span>\u012a<\/i><\/span>nstit<\/i><\/span>\u016b<\/i><\/span>ti<\/i><\/span>\u014d \u014c<\/i><\/span>r<\/i><\/span>\u0101<\/i><\/span>t<\/i><\/span>\u014d<\/i><\/span>Le<\/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
Algunas aclaraciones<\/span><\/h2>\n