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1.5. a Filosofia Do Senso Comum 50 1.5.1 1 UNIVERSIDADE METODISTA DE SÃO PAULO Faculdade de Humanidades e Direito PROGRAMA DE PÓS-GRADUAÇÃO EM CIÊNCIAS DA RELIGIÃO A Matriz Filosófica do Presbiterianismo no Brasil Por Donizeti Rodrigues Ladeia 2014 2 UNIVERSIDADE METODISTA DE SÃO PAULO Faculdade de Humanidades e Direito PROGRAMA DE PÓS-GRADUAÇÃO EM CIÊNCIAS DA RELIGIÃO A Matriz Filosófica do Presbiterianismo no Brasil Por Donizeti Rodrigues Ladeia Tese apresentada em cumprimento parcial às exigências do Programa de Pós-Graduação em Ciências da Religião, da Universidade Metodista de São Paulo (UMESP), para obtenção do grau de Doutor. Orientador: Prof. Drº Lauri Emílio Wirth São Bernardo do Campo – Setembro de 2014 3 FICHA CATALOGRÁFICA Ladeia, Donizeti Rodrigues L123m A matriz filosófica do presbiterianismo no Brasil / Donizeti Rodrigues Ladeia -- São Bernardo do Campo, 2014. 239fl. Tese (Doutorado em Ciências da Religião) – Faculdade de Humanidades e Direito, Programa de Pós-Graduação Ciências da Religião da Universidade Metodista de São Paulo, São Bernardo do Campo Bibliografia Orientação de: Lauri Emílio Wirth 1. Missiologia, Teologia das Religiões e Cultura I. Título CDD 266.001 4 A tese de doutorado sob o título “A Matriz Filosófica do Presbiterianismo no Brasil”, elaborada por Donizeti Rodrigues Ladeia foi defendida e aprovada no dia 09 de setembro de 2014, perante a banca examinadora composta por Prof. Drº Lauri Emílio Wirth (Presidente/UMESP), Prof. Drº Etienne Alfred Higuet (Titular/UEPA), Prof. Drº Hermisten Maia Pereira da Costa (Titular/MACKENZIE), Prof. Drº Rui de Souza Josgrilberg (Titular/UMESP), Prof. Drº Helmut Renders (Titular/UMESP). Prof. Drº Lauri Emílio Wirth Orientador e Presidente da Banca Examinadora Prof. Drº Helmut Renders Coordenador do Programa de Pós Graduação em Ciências da Religião Programa: Ciências da Religião. Área de Concentração: Linguagens da Religião. Linha de Pesquisa: Teologia das Religiões e Cultura. 5 Ladeia, Donizeti Rodrigues. A Matriz Filosófica do Presbiterianismo no Brasil. Tese: Doutorado em Ciências da Religião, Linguagens da Religião, Universidade Metodista de São Paulo, São Bernardo do Campo, 2014. SINOPSE Os missionários protestantes presbiterianos que vieram para o Brasil no início da segunda metade do século XIX trouxeram uma interpretação calvinista da bíblia, pois permaneceram fieis à formação princetoniana que efetivou uma síntese entre ortodoxia calvinista e pietismo. Estes pricetonianos tinham como base epistemológica a filosofia de Thomas Reid, conhecida como o Realismo do Senso Comum. Essa filosofia é utilizada como uma epistemologia reformada, ou calvinista. Ela é compreendida em sua formação escocesa e consequentemente americana, via Princeton, como a Epistemologia Providencial. Desta forma, quando ela é assimilada pelos brasileiros por meio da pregação e da formação teológica, a mesma se torna parte do perfil presbiteriano brasileiro como doutrina filosófica. A Filosofia do Senso Comum se gesta como crítica à filosofia empirista de David Hume que, para Reid, convergiria para um possível aniquilamento da religião e para uma visão pessimista da ciência, afetando o empirismo, por conseguinte, causando uma nova formulação mais próxima do ceticismo. Por isso, Reid formulou a filosofia que para ele contrapõe-se a Locke e Berkeley e depois a David Hume, afirmando que a realidade é independente de nossa apreensão. Ou seja, na percepção do mundo exterior não há interferência do sujeito cognoscente sobre o objeto do conhecimento. A nossa relação com os objetos é direta e não deve ser desvirtuada por intermediações. Na implantação do protestantismo no Brasil, via missionários de Princeton, não houve uma defesa intransigente dos princípios calvinistas por parte de missionários como Fletcher e Simonton e sim uma continuidade da leitura das escrituras sagradas pelo viés calvinista, como era feito no Seminário de Princeton. Não havia uma ênfase acentuada na defesa da ortodoxia porque o tema do liberalismo teológico, ou do conflito entre modernismo e fundamentalismo não se fazia necessário na conjuntura local, onde predominava a preocupação pela evangelização em termos práticos. O conceitos da Filosofia do Senso Comum eram próximos do empirismo mitigado de Silvestre Pinheiro e do Ecletismo de Victor Cousin. Por isso, no Brasil, o local em que mais se vê a utilização da filosofia do Senso Comum é nos debates entre intelectuais, em três pontos interessantes: 1ª) O Senso Comum ficou restrito ao espaço acadêmico, na 6 formação de novos pastores, sendo que as obras de Charles Hodge e A. A. Hodge são as principais fontes de implantação desta mentalidade ratificadora da experiência religiosa e, desta forma, delineiam o rosto do protestantismo entre presbiterianos, uma das principais denominações protestantes do final do século XIX; 2ª) Nos debates entre clérigos católicos e protestantes em polêmicas teológicas;. 3º) No aproveitamento utilitarista da assimilação cultural estrangeira pelos protestantes nacionais, não por último, facilitada pela simpatia dos liberais brasileiros pelo protestantismo, ao mesmo tempo que mantinham uma linha filosófica mais próxima do empirismo mitigado e do ecletismo. Assim, nossa hipótese pretende demonstrar que os protestantes trouxeram em seu bojo as formulações epistemológicas que foram passadas para um grupo de intelectuais, que formaram o quadro dos primeiros pastores presbiterianos da história desta denominação. Eles foram convertidos e assimilaram melhor as novas doutrinas por meio de mais do que simples pregações, mas pela sua forma filosófica de encarar os objetos estudados, e que tais informações vêm por meio da base epistemológica do Realismo do Senso Comum, que encontra espaço nos ideais republicanos brasileiros do século XIX. Palavras Chaves: Thomas Reid, Senso Comum, Princeton, Missionários, Contra-reforma. 7 Ladeia, Donizeti Rodrigues. The Philosophical Roots of Presbyterianism in Brazil. Thesis: PhD in Religious Studies, Languages of Religion, Methodist University of São Paulo, São Bernardo do Campo, 2014. ABSTRACT Presbyterians protestant missionaries who came to Brazil in the second half of the nineteenth century brought a Calvinist interpretation of the Bible, they remained faithful to princetoniana formation that effected a synthesis between Calvinist orthodoxy and pietism. These princetonian had epistemological basis as the philosophy of Thomas Reid, known as the Common Sense Realism. This philosophy is used as a reformed epistemology, or Calvinist. It is understood in its Scottish formation and consequently American, via Princeton, as Providential Epistemology. Thusly, when it is assimilated by Brazilians through preaching and theological education, it becomes part of the Brazilian Presbyterian profile as a philosophical doctrine. The Philosophy of Common Sense is gestated as critical to the empiricist philosophy of David Hume who, for Reid, converge to a possible annihilation of religion and a pessimistic view of science, affecting empiricism, therefore causing a new formulation nearest of skepticism. Therefore Reid formulated the philosophy that he is opposed to Locke and Berkeley and then to David Hume, claiming that reality is independent of our apprehension. In other words, in the perception of the outside world there is no interference of the cognocent subject on the object of knowledge. Our relationship with objects is straight and should not be undermined by intermediation. At implantation of Protestantism in Brazil, via Princeton missionaries, there was not an uncompromising defense of Calvinist principles by missionaries such as Fletcher and Simonton but a continuity of sacred scripture reading by Calvinistic bias, as was done at Princeton Seminary. There was not a marked emphasis on the defense of orthodoxy because the topic of theological liberalism, or the conflict between modernism and fundamentalism was not necessary in the local 8 environment where the predominant concern for evangelization in practical terms. Moreover, the concepts of the Philosophy of Common Sense were close of empiricism mitigated by Silvestre Pinheiro and Victor Cousin's eclecticism. Therefore, in Brazil, the place where one sees the use of the philosophy of Common Sense is in discussions among intellectuals in three interesting points: 1st) The Common Sense was restricted to academic space, training new pastors, and the works of Charles Hodge and A.A. Hodge are the main sources of implementing this ratifying mindset of religious experience and thus delineate the face of Protestantism among Presbyterians, one of the major protestant denominations in the late nineteenth century; 2nd) In the debates between Catholic Clergy and Protestant in theological polemics; 3rd) In the utilitarian use of foreign cultural assimilation by the national Protestant, not least, facilitated by the friendliness of the Brazilian liberal to Protestantism, while it maintained a philosophical line nearest mitigated empiricism and eclecticism. Hence, our hypothesis is intended to demonstrate that protestants brought with them the epistemological formulations that were given to a group of intellectuals who formed the framework of the first presbyterian pastors of the history of this denomination. They were converted and assimilated better the new doctrines through more than just preaching, but by his philosophical way of looking at the objects studied, and that such information comes through the epistemological basis of the Common Sense Realism, which finds space in Brazilian republicans ideals of the nineteenth
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