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Redalyc.De La Actitud Crítica Como Vida Filosófica: Verdad, Poder Y Espiritualidad En Foucault

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Redalyc.De La Actitud Crítica Como Vida Filosófica: Verdad, Poder Y Espiritualidad En Foucault Nómadas (Col) ISSN: 0121-7550 [email protected] Universidad Central Colombia Perea, Adrián José De la actitud crítica como vida filosófica: verdad, poder y espiritualidad en Foucault Nómadas (Col), núm. 46, abril, 2017, pp. 31-46 Universidad Central Bogotá, Colombia Disponible en: http://www.redalyc.org/articulo.oa?id=105152132004 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto De la actitud crítica como vida ilosóica: verdad, poder y espiritualidad en Foucault Sobre a atitude crítica como vida From the critical attitude as a ilosóica: verdade, poder philosophical lifestyle: truth, power e espiritualidade em Foucault and spirituality in Foucault Adrián José Perea* El artículo aborda el trabajo del ilósofo francés Michel Foucault. Parte del año 1978, con la pregunta por la Ilustración que efectúa el pensador galo, cuando éste se ocupa de la cuestión de la subjetividad y de sus relaciones con la verdad y el poder, a partir de su indagación por la crítica. El texto plantea que esta orientación hacia la crítica, en su parentesco con la virtud, se actualizaría en tanto ejercicio espiritual con funciones de desujeción, en su propuesta de onto- logía crítica del presente de 1983, como vida ilosóica (ethos). Palabras clave: Michel Foucault, actitud crítica, ontología crítica del presente, espiritualidad, parresía, desujeción. O artigo aborda o trabalho do ilósofo francês Michel Foucault. Inicia no ano de 1978, com a pre- gunta pela Ilustração que efetua o pensador galo, quando ele se ocupa da questão da subjetividade e de suas relações com a verdade e o poder, a partir de sua indagação pela crítica. O texto levanta a questão que essa orientação dirigida à crítica, em sua semelhança com a virtude, atualizar- -se-ia como exercício espiritual com funções de sujeição, em sua proposta de ontologia crítica do presente de 1983, como vida ilosóica (ethos). Palavras-chave: Michel Foucault, atitude crítica, ontologia crítica do presente, espiritualidade, * Docente de Planta de la Universidad parrésia, de sujeição. Distrital Francisco José de Caldas, Bo- gotá (Colombia), adscrito al Doctora- do en Estudios Sociales y a la Maestría en Investigación Social Interdisciplina- ria. Coordinador de la Línea de inves- The document addresses the work of the French philosopher Michel Foucault, starting with the tigación Subjetividades, diferencias y narrativas. Doctor en Filosofía de year 1978, by the statement of a question related to the Enlightenment made by the Gallic thinker la Pontiicia Universidad Javeriana. who dealt with the issue of subjectivity and its relationships with truth and power, based on his E-mail: [email protected] own investigation regarding critique. The text proposes that this orientation towards critique in its similarity with virtue would be transformed as a spiritual exercise with functions of non- original recibido: 02/02/2017 submission, in his proposal of critical ontology as of 1983, as a philosophical life (ethos). aceptado: 29/03/2017 Key words: Michel Foucault, critical attitude, critical ontology of the present, spirituality, veridic- [email protected] tion, non-submission. Págs. 31~45 31 NÓMADAS 46 | abril de 2017 - Universidad Central - Colombia La “problematización” como convulso, vale la pena preguntarse por el papel de la punto de partida: la verdad crítica como herramienta para enfrentar estas proble- como variable estratégica matizaciones emergentes, así como para solucionarlas. en la política contemporánea Se trata de cuestionarse por el carácter estratégico de un ejercicio de pensamiento en el marco de las exigen- En los últimos años, Colombia se ha convertido en una cias que traza esta convergencia problemática. mezcla entre la emergencia de grandes preguntas para los cientíicos y líderes sociales (cómo conseguir una Ahora bien, podría decirse que la especiicidad de paz estable y duradera, cómo se piensa la paz cuando la crítica ilosóica parte del principio, según el cual, el objeto de las ciencias sociales ha sido la guerra y la pensamiento y realidad se entrecruzan, se afectan, se violencia, etcétera); un clima de esperanza, paradójica- producen y se enfrentan permanentemente en la pre- mente cargado de incertidumbre (la implementación gunta por la “verdad”. Así, aquello que se entienda por de los acuerdos, los efectos políticos de esta en la cam- pensar estará intrínsecamente conectado con aquello paña electoral que se avecina, el diálogo con el ELN, que signiique verdad, y es justamente su puente hacia etcétera); y el resurgimiento de técnicas tanatopolíticas la “realidad”. Estas relaciones entre verdad, pensamien- desde estructuras inanciadas por esquemas maiosos y to y realidad nos permiten reconsiderar la pregunta por reciclados de los actores violentos: paramilitares, gue- la crítica, expresándola ahora en perspectiva ilosóica: rrillas, bacrim, etcétera. En este contexto, complejo y ¿cómo podría un ejercicio crítico de carácter ilosóico servir como herramienta analítica ante las problemati- zaciones emergentes en el contexto político actual del país? ¿Cómo podría un análisis de las relaciones entre verdad, pensamiento y realidad proponerse como alter- nativa a tales problematizaciones? Para empezar a resolver tales interrogantes, tendría- mos que decir que la pregunta por la verdad se formula hoy de muchos modos en el contexto político colom- biano. Desde la cuestión sobre la “verdad, justicia y reparación” hasta la pregunta por dónde está la verdad cuando un político hace política, suponiendo que ésta sea relevante para tales sujetos, los ciudadanos, inclui- dos quienes hacen ilosofía, quienes se ven asediados hoy por estas relaciones entre verdad y política. Y aun- que no siempre se apele a un ejercicio de crítica ilosóica como herramienta analítica de estas relaciones, lo cier- to es que cada vez más hace parte de la vida corriente la claridad del papel estratégico de la verdad en cuestio- nes políticas. En un evento reciente, el jefe de campaña • El bestiario Madieval | Philippe de Thaün por el “No” en el plebiscito del 2 de octubre del 2016 se 32 ADRIÁN JOSÉ PEREA | DE LA ACTITUD CRÍTICA COMO VIDA FILOSÓFICA: VERDAD, PODER Y ESPIRITUALIDAD EN FOUCAULT enorgullece de señalar las estrategias de engaño y miedo, así como su evidente eicacia, lo que genera en algunos una reacción de indignación y en otros una especie de satisfacción porque el triunfo obtenido coincide con la creencia, sin importar cuál sea. La pregunta que apare- ce enseguida es cómo una estrategia de este talante pudo persuadir a tantos ciudadanos. Más allá de las posibles respuestas, lo que queda claro es que la construcción de ciertas “verdades” se convirtió en el núcleo problemático de la política colombiana. Sin embargo, tal como lo expresa magistralmente el Nietzsche de la Genealogía de la moral, sólo enten- demos los acontecimientos después, pues el sonido de las doce campanadas no nos despierta y preguntamos ingenuamente “¿qué es lo que ha sonado?” (Nietzsche, 2016: 453). Podríamos entonces decir que lo que ha sonado no es otra cosa que un combate por la verdad y por sus efectos de poder. Pero eso ya lo sabíamos; lle- • El bestiario Madieval | Philippe de Thaün vamos 2.500 años haciendo lo mismo, tal como nos lo recuerda el Gorgias (Platón, 2007). La ilosofía se ha en- frentado históricamente de diversas formas a los modos to de un examen metódico, recusaría todas las soluciones en que se apela a la “verdad” como núcleo de la políti- posibles, salvo una que sería la buena. Es más bien del or- ca. En ese sentido, en el contexto en que nos ubicamos den de la “problematización”: es decir, de la elaboración de y como preámbulo al tema de este artículo, resuenan las un dominio de hechos, de prácticas y de pensamientos que palabras de Michel Foucault: “La cuestión política, en me parece que plantean problemas a la política. (Foucault, suma, no es el error, la ilusión, la conciencia alienada o 1999b: 356) la ideología; es la verdad misma” (Foucault, 1999a: 55). Conforme a lo anterior, ¿qué problemas le plantea Con todo, plantear estas relaciones entre verdad la sociedad colombiana hoy a la política? ¿En qué con- y política provoca necesariamente una pregunta adi- siste el dominio de hechos, prácticas y pensamientos cional: ¿cómo podría un ejercicio ilosóico decir algo que emergen en nuestra situación actual, a eso que lla- sobre lo político, sin ordenarlo, o sin ser parte de una mamos política? Los problemas más relevantes salen propuesta política? Pareciera entonces que no hay más enseguida a nuestro encuentro: la cuestión de la dife- opciones para la ilosofía que hacer parte del aparato o rencia (no sólo la de la igualdad), la construcción de situarse fuera de éste para cuestionarlo. En el fondo, am- una sociedad en paz, la relación entre tierra y violen- bos caminos tendrían la misma ambición secreta: que cia, la destrucción sistemática del medio ambiente por sea la ilosofía quien le diga a la política qué hacer. Aho- intereses productivos, criminales o no. La diversidad ra bien, esta falsa dialéctica se puede resolver de varios de pensamientos que están detrás de estos hechos se modos. Sin embargo, subyace la misma pregunta, pro- maniiesta en los discursos políticos actuales, que van nunciada hace ya dos milenios y medio por los ilósofos desde una posición ultraconservadora respecto a lo di- griegos: ¿cuál es el papel del ilósofo en la ciudad?, ¿qué ferente hasta la construcción de nuevos saberes para debe hacer la ilosofía en su relación con la política? En hacerle frente al envenenamiento de los ríos. ¿Cómo una entrevista de 1983 y al respecto de lo difícil de ubi- enfrentar estos problemas desde un ejercicio ilosói- carlo en una escuela de pensamiento, Foucault señala: co? Quizá sea necesario empezar por el principio: ya no por el afán de ordenar la acción política desde una Sin duda es algo que concierne fundamentalmente a mi ma- mirada superior, sino por el análisis de los modos de nera de abordar las cuestiones de la política.
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