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Analectas.Pdf AAnnaalleeccttaass Confucio A Hanfang ARCA DE SABIDURÍA Prólogo Un buen traductor debe convertirse en el Hombre Invisible: sólo cuando tropieza es cuando se advierte su existencia. Por ello, parecería poco sensato llamar la atención del lector sobre sí mismo desde este primer párrafo; sin embargo, las Analectas de Confucio ya han sido traducidas tantas veces que parece necesario explicar desde el principio la naturaleza y el objetivo de esta nueva traducción. Aunque, en cierto sentido, esta obra es fruto de toda una vida dedicada a estudiar la cultura china, he firmado con mi nombre literario, en vez de hacerlo con el nombre original con el que he enseñado, investigado y publicado en el campo de la sinología durante los últimos treinta años. Y con esta decisión he querido sugerir que esta traducción es fundamentalmente la de un escritor, ya que está dirigida no sólo a mis colegas académicos, sino sobre todo a los lectores que no son especialistas y que simplemente desean ampliar su horizonte cultural, pero que no tienen acceso directo al texto original. Entre las traducciones al inglés de las Analectas citadas con más frecuencia, algunas están escritas con elegancia, pero se hallan plagadas de inexactitudes; otras son exactas pero son menos acertadas en su expresión. Yo espero reconciliar el aprendizaje con la literatura. Este ambicioso objetivo puede parecer arrogante o presuntuoso, pero, de hecho, lo único que afirmo es haberme aprovechado de ser el último recién llegado. Apoyándome en una imagen medieval de Bernard de Chartres, los recién llegados son como enanos que se montan en los hombros de gigantes y que, por pequeños que sean, desde su punto de observación pueden ver algo más lejos que sus poderosos predecesores, y este único privilegio justificaría plenamente su osadía. *** Muchos de mis puntos de vista sobre Confucio están en deuda con las enseñanzas del profesor Lo Meng-tze, que me introdujo en la cultura china hace treinta años. Por su vasta cultura, así como por el valor y nobleza de su carácter, el profesor Lo era verdaderamente un modelo de las virtudes del erudito confuciano. Rindo aquí un homenaje a su memoria junto con todos sus amigos y alumnos. Cuando estaba escribiendo mi primer borrador, Richard Rigby se tomó la molestia de leer mi traducción capítulo por capítulo, comprobándola pacientemente con el texto original. El me hizo preguntas y objeciones, así como algunas correcciones y sugerencias. Le estoy profundamente agradecido por su invalorable ayuda y fraternal bondad. Steven Forman, de Norton, fue mi primer lector. Sus sagaces comentarios, críticas, preguntas y ánimos constantes fueron para mí un gran apoyo a lo largo de este trabajo. En ocasiones los necesité realmente, y por ello le doy las gracias de corazón. También estoy especialmente agradecido a Robert Hemenway, por su sensible y cuidadosa puesta en limpio del minuscrito. En agradecimientos de este tipo es habitual, al final, responsabilizarse plenamente de los propios puntos de vista y de los errores cometidos. Pero siento una gran tentación de romper esta norma tradicional y transferir todas las posibles responsabilidades al profesor Frederick W. Mote: fue él el primero que me sugirió que intentase esta empresa y, después, cuando acabé mi trabajo, emprendió amablemente una lectura atentamente crítica de mi manuscrito final. Para mí es invalorable su aprobación académica. NOTA Para la trascripción de los nombres chinos he adoptado el sistema Pinyjn, que es menos elegante —y menos práctico para quienes no hablan chino— que el Wade-Giles. Dictó esta elección el hecho de que el uso del pinyin es hoy día el que predomina y probablemente llegará a ser el que se utilice universalmente. Respecto a los nombres personales, es tradicional que los chinos tuviesen diferentes nombres: un nombre era utilizado únicamente por los padres y superiores, había nombres de cortesía y de uso general, nombres figurados, títulos...; para evitar la confusión, como norma general, toda persona es nombrada con un sólo nombre, aunque, a veces, esto puede infringir gravemente las normas convencionales chinas. En lo que respecta a la bibliografía, se proporcionan las referencias completas cuando se mencionan obras individuales. Las traducciones modernas de las Analectas que he consultado y a las que me he referido con más frecuencia son: Quian Mu, Lunyu Xin Jie, II vols. Hong Kong: Xinya Yanjiu-suo, 1963. Yang Bojun, Lunyu Yizhu, Pekín: Zhonghua Shuju, 1958. Arthur Waley, The Analects of Confucius, Londres: George Allen & Unwin, 1938. D. C. Lau, Confucius: The Analects, Harmondsworth: Penguin, 1979. Las explicaciones y comentarios de a esta traducción se hallan en las Notas, que constituyen la segunda parte de este libro. En el texto de la traducción no hay ninguna nota a pie de página *; los lectores deben acudir directamente a la segunda parte, en donde se han dispuesto las notas siguiendo la numeración correspondiente a los capítulos y párrafos de la traducción. * Excepto las notas del traductor al castellano o las del editor. (N. del E.) Introducción Lu Xun (que murió en 1936, y es considerado con razón el mayor escritor de la China contemporánea, y, dicho sea de paso, no apreciaba a Confucio por las razones que se expondrán posteriormente) señaló que siempre que aparece un genio verdaderamente original en este mundo, se intenta inmediatamente liberarse de él. A este fin, se utilizan dos métodos. El primero es el de la eliminación: lo aíslan, lo dejan morirse de hambre, lo rodean de silencio, lo entierran vivo. Si esto no funciona, adoptan el segundo método (que es mucho más radical y terrible): la exaltación; lo ponen en un pedestal y lo convierten en un Dios. (Por supuesto, la ironía consiste en que Lu Xun fue sometido a los dos tratamientos: cuando estaba vivo, los comisarios comunistas lo tiranizaron; una vez muerto, leo veneraron como a su icono cultural más sagrado, pero ésta es otra historia). Durante más de 2.000 años, los emperadores chinos establecieron y promovieron el culto oficial a Confucio. El confucianismo se convirtió en una especie de religión del Estado. Hoy día los emperadores se han ido (¿se han ido de verdad?), pero el culto parece todavía estar muy vivo: en una fecha tan reciente como octubre de 1994, las autoridades comunistas de Pekín organizaron un gran simpósium para celebrar el 2.545 aniversario del nacimiento de Confucio. El principal orador fue el primer ministro de Singapur, Lee Kuan-yew. Aparentemente fue invitado porque sus anfitriones deseaban aprender de él la receta mágica (supuestamente encontrada en Confucio) para conciliar la política autoritaria y la prosperidad capitalista. En cierta ocasión, Karl Marx advirtió a sus seguidores acérrimos que él no era marxista. Con más razón podría afirmarse que Confucio no era ciertamente un confuciano. El confucianismo imperial simplemente adoptó del Maestro aquellas afirmaciones que prescribían la sumisión a la autoridad establecida, ignorando oportunamente los conceptos más esenciales, como los preceptos sobre la justicia social, la disensión política y la obligación moral de los intelectuales de criticar a los gobernantes (incluso a riesgo de su vida), cuando éste abusaba de su poder o cuando oprimía al pueblo. Como consecuencia de estas manipulaciones ideológicas, en la época contemporánea muchos chinos cultos y de espíritu progresista llegaron a asociar espontáneamente el mismo nombre de Confucio a la tiranía feudal; su doctrina se convirtió en sinónimo de oscurantismo y opresión. Todos los grandes movimientos revolucionarios de la China del siglo XX han sido firmemente anticonfucianos, y no es difícil simpatizar con ellos. De hecho, si se me permite invocar aquí una experiencia personal, todavía recuerdo la decepción manifestada por varios amigos chinos al enterarse de que estaba traduciendo las Analectas de Confucio: se preguntaban cómo podía haber caído repentinamente en esa especie de regresión intelectual y política. Realmente no siento la necesidad de justificar la orientación que he tomado en mi trabajo. Pero seria muy fácil brindar dicha justificación por una razón obvia: a lo largo de la Historia ningún otro libro ha ejercido tanta influencia sobre tal número de personas y a lo largo de tanto tiempo como esta pequeña obra. Su afirmación de la ética humanista y de la fraternidad universal del ser humano ha inspirado a todos los países del Este asiático y se ha convertido en el fundamento espiritual de la civilización más populosa y antigua de la Tierra. Si no leemos esta obra, si no apreciamos cómo fue entendida en cada época (y también malentendida), cómo fue utilizada (y también se abusó de ella), en una palabra, si la ignoramos, estamos perdiendo la clave más importante y única que puede hacernos acceder al mundo chino. Y cualquiera que permanezca ignorante de esta civilización, al final sólo puede alcanzar una comprensión limitada de la experiencia humana. Esta única consideración bastaría para justificar nuestro interés en Confucio, aun cuando hubiera tenido el carácter tan desagradable con el que muchos e importantes intelectuales chinos llegaron a describirlo a principios de este siglo. No me corresponde a mí decir si lo tuvo o no. Confucio puede hablar por sí mismo; y lo maravilloso es justamente que, después de veinticinco siglos, a veces parece que está abordando directamente los mismos problemas de nuestro tiempo y de nuestra sociedad. Pero esta modernidad de Confucio es un aspecto que quizá, y paradójicamente, los lectores no chinos se hallen en una mejor posición de apreciar. La única ventaja que podemos sacar de nuestra condición de extranjeros ignorantes es precisamente la posibilidad de considerar esta obra como una especie de inocencia imparcial, como si fuera una obra reciente totalmente nueva. Esa inocencia le es negada a los lectores nativos. Para ellos, las Analectas es el clásico por excelencia. Y antes de seguir, deberíamos considerar brevemente lo que significa el concepto de «clásico».
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