[119]Prólogo Todos Los Progresos De La Cultura a Través De Los Cuales Se Educa El Hombre Tienen El Fin De Aplicar Los Conocimi

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[119]Prólogo Todos Los Progresos De La Cultura a Través De Los Cuales Se Educa El Hombre Tienen El Fin De Aplicar Los Conocimi 1 [119]Prólogo Todos los progresos de la cultura a través de los cuales se educa el hombre tienen el fin de aplicar los conocimientos y habilidades adquiridas para emplearlos en el mundo; pero el objeto más importante del mundo a que el hombre puede aplicarlos es el hombre mismo: porque él es su propio fin último1. –El conocerle, pues, en cuanto a su especie como un ser terrenal dotado de razón, merece llamarse particularmente un conocimiento del mundo aun cuando el hombre sólo constituya una parte de las criaturas terrenales. Una doctrina del conocimiento del hombre sistemáticamente desarrollada (Antropología), puede hacerse en sentido fisiológico o en sentido pragmático. –El conocimiento fisiológico del hombre se orienta hacia la investigación de lo que la naturaleza hace del hombre; el pragmático, hacia lo que él, como ser que obra libremente, hace, o puede y debe hacer, de sí mismo. –Quien cavile sobre las causas naturales en que pueda descansar, por ejemplo, la facultad de recordar, discurrirá acaso (al modo de Cartesio2) sobre las huellas dejadas en el cerebro por las impresiones que producen las sensaciones experimentadas; pero tendrá que confesar que en este juego de sus representaciones es un mero espectador y que tiene que dejar obrar a la naturaleza, puesto que no conoce las fibras ni los nervios encefálicos, ni sabe manejarlos para su propósito, o sea, que todo argüir teórico sobre este asunto es pura pérdida. –Pero si utiliza las percepciones hechas sobre lo que resulta molesto o favorable a la memoria, para ampliarla o hacerla hábil, y a este fin se sirve del conocimiento del hombre, esto constituirá una parte de la antropología en sentido pragmático, y ésta es precisamente aquella con que aquí nos ocupamos. [120] Una antropología semejante, considerada como un conocimiento del mundo que debe seguir la Academia, no se llama todavía propiamente pragmática cuando encierra extensos conocimientos sobre las cosas del mundo, por ejemplo, sobre los animales, las plantas y los minerales de los diversos países y climas, sino cuando encierra un conocimiento del hombre como ciudadano del mundo. –De aquí que no se cuente ni siquiera el conocimiento de las razas humanas, como productos pertenecientes al juego de la naturaleza, entre el conocimiento pragmático del mundo, sino sólo al teórico. Las expresiones: conocer el mundo y tener mundo difieren aún bastante en su significación: pues el que conoce el mundo se limita a comprender el juego que ha presenciado, mientras que el que tiene mundo ha entrado en juego en él. –Mas para juzgar al llamado gran mundo, al estamento de las personas distinguidas, el antropólogo se halla en una posición muy 1 2 desfavorable, porque dichas personas se encuentran demasiado cerca entre sí, pero demasiado lejos de los demás. Entre los medios para ensanchar la antropología en su dimensión está el viajar, aun cuando sólo consista en la lectura de descripciones de viajes. Pero sí es menester haber adquirido un conocimiento del hombre antes, en la propia casa, mediante el trato con los conciudadanos o paisanos*, si se quiere saber qué es lo que se debe buscar fuera para ampliar ese conocimiento en mayor dimensión. Sin un plan semejante (que supone ya un conocimiento del hombre), el ciudadano del mundo siempre resultará muy limitado respecto de su Antropología. Los conocimientos generales preceden aquí siempre a los conocimientos locales, si se pretende ordenar y dirigir esta Antropología por la filosofía: sin la cual todos los conocimientos adquiridos no pueden dar nada más que un fragmentario tantear y no una ciencia. **** Pero a todos los ensayos que se hagan para llegar con fundamento sólido a una ciencia semejante se oponen considerables dificultades, inherentes a la propia naturaleza humana. [121]1. La persona que nota que se le observa y se trata de estudiarla, o aparecerá como tímida (apenada), y entonces no puede mostrarse como es; o disimula, y entonces no quiere que se la conozca como es. 2. Aun cuando sólo quiera estudiarse a sí misma, se colocará en una situación crítica, principalmente por lo que se refiere a su estado regido por la emoción, que no admite, por lo común, disimulación; pues cuando están en acción los móviles, la persona no se observa, y cuando se observa, los móviles reposan. 3. El lugar y las circunstancias de tiempo producen, cuando son persistentes, hábitos que constituyen una segunda naturaleza, como suele decirse, y dificultan a la persona el formarse un juicio sobre sí misma, sobre aquello por lo que deba tenerse, pero más aún sobre el concepto que deba hacerse del prójimo con quien se encuentra en relación; pues el cambio de la situación en que el hombre resulta colocado por su destino, o en que se coloca * Una gran ciudad, que es el centro de un reino en el que se encuentran los cuerpos territoriales del gobierno de éste, que tiene una universidad (para el cultivo de las ciencias) y, además, una situación propicia a la navegación, que favorece las relaciones por medio de los ríos procedentes del interior del país al igual que con los alejados países colindantes de diversas lenguas y costumbres: una ciudad semejante, por ejemplo Königsberg a orillas del río Pregel, puede considerarse como un lugar adecuado para ampliar tanto el conocimiento del hombre como el conocimiento del mundo, donde éste puede adquirirse incluso sin viajar. 2 3 también él mismo en un plan de aventurero, dificultan en grande a la antropología el elevarla al rango de una ciencia formal. Finalmente, son no precisamente fuentes, pero sí recursos auxiliares de la antropología: la historia universal, las biografías y hasta las obras de teatro y las novelas. Pues si bien estos dos últimos géneros propiamente se fundan no en la experiencia y la verdad, sino sólo en la invención, y en ellos está permitido plantear, igual que en los sueños, la exageración de los caracteres y las situaciones en que se ubican las personas, de suerte que no parecen enseñar nada aprovechable para el conocimiento del hombre, lo cierto es que caracteres como los trazados por un Richardson3 o un Molière4 han de estar tomados en sus rasgos fundamentales de la observación del obrar real de los hombres; porque si bien tienen que ser exagerados en cuanto al grado, en cuanto a la cualidad deben ser concordantes con la naturaleza humana. Una antropología sistemáticamente concebida y, sin embargo, popularmente (haciendo referencia a ejemplos que cualquier lector pueda encontrar al respecto) desarrollada en sentido pragmático, lleva consigo la ventaja para el público lector de que gracias a la completitud de los títulos bajo los cuales puede colocarse esta o aquella cualidad humana observada y concerniente a la práctica,[122] se le proporciona a este público el mismo número de ocasiones e incitaciones para hacer de cada cualidad en particular un tema propio, para colocarla en el departamento que le corresponda; con lo cual los trabajos en esta antropología se repartirán por sí mismas entre los amantes de su estudio y se reunirán poco a poco en un todo, por obra de la unidad del plan: con lo cual, a su vez, se fomentará y acelerará el crecimiento de esta ciencia de utilidad común*5 3 4 [125]PRIMERA PARTE DE LA ANTROPOLOGÍA Didáctica Antropológica De la manera de conocer el interior así como el exterior del hombre 4 5 [127]LIBRO PRIMERO De la facultad de conocer De la conciencia de sí mismo § 1. El hecho de que el hombre pueda tener en su representación el yo le realza infinitamente por encima de todos los demás seres que viven sobre la tierra. Gracias a ello es el hombre una persona, y por virtud de la unidad de la conciencia en medio de todos los cambios que puedan sucederle es una y la misma persona, esto es, un ser totalmente distinto, por su rango y dignidad, de las cosas, como son los animales carentes de razón, con los que se puede hacer y deshacer a capricho6. Y es así, incluso cuando no es capaz todavía de expresar el yo, porque, sin embargo, lo tiene en sus pensamientos; como tienen que pensarlo, en efecto, todas las lenguas, cuando hablan en la primera persona, aunque no expresen esta individualidad por medio de una palabra especial. Pues esta facultad (a saber, la de pensar) es el entendimiento. Es notable, empero, que el niño que ya sabe hablar bastante bien, empiece sólo bastante tarde (quizá alrededor de un año después) a decir yo, pero que todo ese tiempo haya hablado de sí en tercera persona (Carlos quiere comer, andar, etc.), y que parezca, por así decirlo, habérsele encendido una luz cuando empieza a expresarse diciendo yo: pues desde ese día ya no vuelve nunca a hablar de aquella otra manera. –Antes únicamente se sentía a sí mismo, ahora se piensa a sí mismo7. –La explicación de este fenómeno puede resultarle bastante difícil al antropólogo. La observación de que el niño no expresa ni llanto ni risa antes del cuarto mes de su vida, parece descansar igualmente en el desarrollo de ciertas representaciones de ofensa y agravio, las cuales incluso indican ya la razón. – El hecho de que en este período empiece a seguir con los ojos los objetos brillantes que se le ponen delante, es el tosco inicio del progreso a partir de las percepciones (aprehensión de la representación de sensaciones) para ampliarlas hasta llegar al conocimiento de los objetos de los sentidos, esto es, a la experiencia. El hecho, además, de que en cuanto intenta hablar, su chapurrear las palabras le haga tan gracioso para las madres y nodrizas y a éstas tan inclinadas a abrazarle y besarle constantemente, e incluso a convertirle en un pequeño tirano por dar satisfacción a todas las manifestaciones de su deseo y voluntad: esta gracia de la criatura en el período en que se desarrolla hasta 5 6 llegar a la humanidad, debe ponerse a cuenta de su inocencia y de la franqueza de todas sus todavía defectuosas expresiones, en que aún no hay disimulo ni nada de malicia, por un lado; mas, por otro lado, debe ponerse a cuenta de la natural propensión de las nodrizas a hacer bien a una criatura que de modo enternecedor se abandona totalmente al arbitrio del prójimo; pues se le concede una edad del juego, la más feliz de todas, en la cual el educador, al hacerse él mismo como un niño, goza una vez más de éste placer.
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