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Etica E Politica Nell'opera Di Eschine Di Sfetto

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Etica E Politica Nell'opera Di Eschine Di Sfetto Università degli Studi di Napoli Federico II Dipartimento di Studi Umanistici Scuola di dottorato in Scienze Storiche, Archeologiche e Storico- Artistiche Dottorato di Ricerca in Storia – XXVI Ciclo Indirizzo “Storia Antica” Etica e politica nell’opera di Eschine di Sfetto. Una lettura socratica dell’Atene di V secolo Dottoranda Tutor Michela Tafuri Prof.sa Luisa Breglia Anno Accademico 2012 – 2013 INDICE Introduzione ……………………………………....……………………….. p 4 PARTE PRIMA: L’ASPASIA SOCRATICA FRA ETICA E POLITICA CAPITOLO I: L’ Aspasia di Eschine ……………………….………..….... p. 12 1. 1. Le testimonianze del dialogo ….…………………………..…………… p. 13 1. 2. Ricostruzione della trama ……….…………………………………….... p. 70 CAPITOLO II: Aspasia nella tradizione socratica …………….………… p. 73 2. 1 Dal dibattito comico al paradigma socratico ………………………….....p. 73 2. 2. Antistene e l’ eros di Aspasia ………………………………………...... p. 106 2. 3. Il Menesseno e la retorica di Aspasia………………………………….. p. 130 PARTE SECONDA: L’ALCIBIADE SOCRATICO E LA QUESTIONE DELLA PAIDEIA POLITICA ………………….. p. 170 CAPITOLO 1. L’Alcibiade di Eschine …………………………………… p. 171 1. 1. Le testimonianze del dialogo …………………………………………..p. 173 1. 2. Ricostruzione della trama …………………………………………........p. 216 CAPITOLO II. L’ episteme politica nella dialettica Temistocle-Alcibiade ……………………………….…………………………………………….....p. 220 2. 1. L’ Alcibiade I e la conoscenza di sé …………………………………….p. 221 3 2. 2. L’ “ Eutidemo ” di Senofonte: tracce dell’ Alcibiade di Eschine ……...…p. 251 2. 3. Il Menone e la politica come techne …………………….…………..….p. 268 CAPITOLO III. Il mito di Alcibiade nell’immaginario socratico …………………………………………………...……………….p. 275 3. 1. Alcibiade nella letteratura socratica antica: un modello di politico aaideutos .........................................................................................................p. 275 3. 2. Alcibiade nel dibattito politico contemporaneo ………………………..p. 301 3. 3. Conclusioni: l’Alcibiade socratico fra Tucidide e gli oratori di IV secolo ……………………………………………………………………….. p. 323 CONCLUSIONI. Etica, paideia e politica: dalla riflessione storico-politica alla proposta di un modello socratico ……………………………………..p. 328 4 Introduzione La prospettiva da cui si è scelto di guardare alla dimensione storica di V secolo si forma nel contesto della prassi didattico-filosofica di uno dei maestri dell’epoca, Socrate, fra i più determinanti nell’esercitare un condizionamento sulle strutture culturali del suo tempo. La sua attività, difficilmente circoscrivibile in una nicchia intellettuale che ripiega su interessi intimistici o comunque privati, ha il suo campo d’azione nel pubblico, cui tendono sia il modello etico proposto sia il metodo d’indagine cui allena i suoi interlocutori 1. L’impronta lasciata legittima l’approccio tenuto successivamente dai discepoli nei confronti della realtà contemporanea: sia che venga stimolata dalla rilettura dell’esperienza socratica nella dimensione socio-culturale dell’ultimo ventennio del V secolo, sia che si renda necessaria a partire dalla constatazione di certe tendenze all’interno dell’orizzonte ideologico e politico contemporaneo, la riflessione dei Socratici riproduce il modello pedagogico e speculativo appreso dal maestro nella nuova dimensione in cui si trova ad agire, riproponendo il medesimo connubio fra riflessione filosofica, insegnamento e pratica della politica. I discepoli ereditano da Socrate quell’impulso a tracciare attraverso la missione educativa un solco all’interno della coscienza dei singoli, per incidere a più ampio raggio sul piano della gestione statale: ed è l’attualità stessa, quella che ha mostrato di voler ripudiare la memoria di Socrate e che si è data ad iniziative che rievocano lo spauracchio del secolo precedente, l’imperialismo oltranzista, a fornire lo stimolo per lo sviluppo di categorie di analisi e di modelli concettuali che si vorranno poi trasmettere attraverso la propaganda al contesto in cui operano 2. In questo modo i Socratici fondono all’esigenza di ridefinire in termini coerenti la funzione del Socrate storico, l’interesse ad entrare nel merito di un dibattito che tocca in prima 1 Finanche la raffigurazione aristofanea delle Nuvole , pur presentando la “scuola” di Socrate come un tempio fuori dalla realtà in cui si coltivano interessi dei più inutili e inapplicabili al mondo degli uomini comuni, ammette che l’insegnamento socratico possa avere nei suoi aspetti retorici un’applicazione nella dimensione poleica come strumento di affermazione politica. 2 Rossetti 2000, 94, parla a proposito dell’insegnamento etico proposto da Socrate di nuovo standard, lo stesso che poi i discepoli cercheranno di promuovere con i loro scritti e il loro insegnamento. 5 istanza i problemi posti dall’attualità, ma che finisce per rievocare la memoria di momenti e funzioni legati a rappresentanti della storia passata. È alla luce di una dialettica intrattenuta costantemente con gli stimoli provenienti dalla realtà politica e culturale di riferimento che si spiega, nell’opera dei Socratici, la presenza di figure paradigmatiche della memoria storica condivisa: già ad uno spoglio cursorio delle fonti storico-letterarie di inizio IV secolo, risulta che questi nomi ricorrono con una singolare frequenza proprio negli scritti socratici, laddove in altri contesti un’attenzione maggiore è riservata piuttosto ai concetti ideologici di cui quei nomi sono simbolicamente portatori. Che spiegazione dare a tale evidenza? Tradizionalmente, il fenomeno è stato studiato alla luce di un crescente interesse nei confronti delle individualità, la cui genesi va rintracciata proprio nel particolare sviluppo di certe condizioni interne al sistema democratico ateniese: l’emergere del privato, in antitesi e poi in sintesi con la dimensione del pubblico, come magistralmente messo a fuoco da Domenico Musti, ha ingenerato ‹‹il dispiegamento della potenzialità nuova del privato››, il quale si sostituisce gradualmente al cittadino e riceve un’attenzione nuova dalla società che a lui si rivolge in virtù del suo protagonismo 3. Accanto all’individualismo democratico un ruolo nell’affermazione di un interesse biografico è riconosciuto anche all’individualismo socratico, che affonda le sue radici storiche nelle condizioni create da quel sistema politico in termini di rapporto individuo-società: al Socratismo si deve il merito di aver sviluppato le possibilità di un’educazione filosofica che continua in età adulta come fatto privato, individuale, ed è per tale ragione innanzi tutto che proprio la scuola socratica registra un’attenzione particolare all’‹‹affermazione delle individualità›› nel dispiegarsi delle funzioni intellettuali, tanto da parte del filosofo quanto da parte del politico 4. Nell’ambito di tale discorso non è passata inosservata la presenza costante di figure storiche nell’opera di Eschine di Sfetto, Socratico di prima generazione, contemporaneo di 3 Musti 1987, 24-26. 4 Musti 1987, 33-34. Alle connessioni fra nascita di biografi smo ed autobiografismo da una parte, e Socratismo dall’altra, sono stati dedicati gli studi di Bruns 1896, Dihle 1898, Id. 1956: la posizione di questi è stata fortemente ridimensionata da Momigliano 1971, 16. 6 Platone 5: tale opera, alla quale comunque non è riconosciuto in sede di studio un carattere biografico, assegna una posizione di singolare rilievo, nella produzione letteraria socratica, a questo genere di indagine, che risulta invece più marginale fra gli altri esponenti del Socratismo 6. La centralità di questa componente è l’oggetto da cui è partito il presente lavoro, che si propone di spiegare, anche se con risultati che non possono dirsi definitivi, i molteplici aspetti di cui è composta l’attenzione riservata da Eschine ai personaggi selezionati nei suoi dialoghi. L’attività letteraria di Eschine di Sfetto comincia ad essere oggetto di interesse soltanto all'inizio del secolo scorso, quando vedono la luce due edizioni della sua opera che resteranno un punto di riferimento per gli studi sul Socratico fino al 1990, quando Gabriele Giannantoni includerà finalmente nella versione aggiornata delle sue Socraticorum Reliquiae una sezione dedicata alla selezione e allo spoglio delle sue fonti 7. Più ancora dello studio del Krauss 8, capitale è il lavoro ricostruttivo del Dittmar 9, ancora oggi lo studio più completo e approfondito dell’opera di Eschine, dove l’analisi puntuale di tutte le fonti riconducibili al Socratico rappresenta il punto di partenza per una disamina più ampia attorno allo stato della letteratura socratica testimoniata dai suoi maggiori rappresentanti: di qui un costante parallelo con l’opera di Platone, Senofonte, Antistene, e con lo sviluppo dei temi socratici da loro messo in luce, che si è deciso in questa sede di portare avanti per orientarsi all’interno di una letteratura allo stato principalmente frammentario. Fra lo studio del Dittmar e l’edizione Giannantoni si colloca un crescente interesse nei confronti del Socratico, che però fa fatica ad imporsi in maniera definitiva negli studi fino ai lavori di Livio Rossetti, che negli ultimi decenni si è dedicato con un interesse singolare allo 5 Per la ricostruzione biografica della vicenda di Eschine si veda Humbert 1967,214-223. 6 Ad esempio Antistene, nella cui opera mancano interlocutori di rilievo a confrontarsi con Socrate o protagonisti della contemporaneità al centro del discussione (fatta eccezione per Alcibiade e Aspasia, si incontrano figure mitologiche come Eracle/Odisseo o appartenenti ad una realtà lontana come il re persiano Ciro). Senofonte nei
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