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El Habitar Y La Técnica: Polo En Diálogo Con Marx I

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El Habitar Y La Técnica: Polo En Diálogo Con Marx I EL HABITAR Y LA TÉCNICA: POLO EN DIÁLOGO CON MARX FERNANDO MÚGICA Professor Leonardo Polo's theory about man as a dweller constitutes the framework for a dialogue with Marx. According to the latter, man realizes himself as species through work, creating his own conditions for survival by dwelling in the world. Furthermore this process presuposses that technical progress will have a historical culmination. According to Polo, neither can we view man as a finished product now ñor in the future, ñor can modern technology warrant such a culmination. I Leonardo Polo ha dedicado una parte muy considerable de su obra filosófica a dialogar con la filosofía moderna. Ese diálogo recorre, como es lógico, múltiples aspectos, pero si hubiera que destacar uno en el que se centre, éste sería el de la Antropología Transcendental o Filosofía del Espíritu, cuyo tema básico es la cuestión de la libertad per­ sonal. Es conocida la tesis de Polo: la filosofía moderna representa un gran intento, pero fracasado, de conseguir una Antropología Transcendental. Ahora bien, que la filosofía moderna sea incorrecta, no implica que el terreno explorado por ella sea ilusorio, y que lo que ella intenta descubrir, no merezca la pena ser descubierto. Por eso, si se quiere realizar una crítica de fondo a dicho filosofar en su propio te­ rreno y, sobre todo, en orden a una mejor comprensión de la libertad personal, Polo propone como criterio metodológico el siguiente: "mejor que refutar a la filosofía moderna es corregirla, es decir, señalar que estos filósofos intentan formular nociones que permanecían inédi­ tas, pero no aciertan. Aun así, ese intento no está dirigido al vacío: apunta a un asunto legítimo, aunque lo aborde de manera incorrecta. Y es que siempre que se pueda salvar algo de lo que los otros han pen­ sado, se debe hacer. Respecto de la historia de la filosofía, la interpre­ tación in peius debe ser excluida (...). Siempre se debe tratar in melius: entender mejorando"1. Este criterio metodológico no es simple benevolencia: obedece a unas razones e intereses, netamente filosóficos, de carácter construc­ tivo, arquitectónico. En virtud de este carácter y de su interés funda- 1 L. Polo, Presente y futuro del hombre, Rialp, Madrid, 1993, 156-157 (cit. Frésente y futuro). Hnuario Filosófico, 1996 (29), 815-849 815 c2008 Servicio de Publicaciones de la Universidad de Navarra FERNANDO MUGÍCA mental -entender mejorando-, Polo otorga prioridad a los problemas, a los temas o nociones y a una forma muy personal de realizar tópica comparativa, que estriba en poner continuamente en diálogo nocional a los autores que trata2. La teoría poliana acerca del habitar es un claro ejemplo de lo que acabo de decir. En los distintos lugares donde Polo expone su teoría3, se hace referencia explícita a tres antecedentes: Protágoras (el hombre, medida de todas las cosas), Aristóteles (el hábito categorial, héxis) y Heidegger (el concepto de útil o ser a-la-mano, en Ser y Tiempo). Ahora bien, son varios los lugares donde Polo se refiere también a Marx, poniéndolo expresamente en relación con la cuestión del habi­ tar y del hombre como habitante, mediante una consideración del tema de los medios4, hasta el punto de afirmar: "La antropología y la socio­ logía enteras de K. Marx son una glosa del hombre como habitante: lo muestran su interpretación del trabajo como único creador de valor, su idea de la explotación y la teoría de la plusvalía"5. Puede afirmarse, por tanto, que la teoría poliana del habitar se ha constituido dialogando con Protágoras, Aristóteles, Marx y Heidegger. En la bibliografía exis­ tente sobre esta cuestión6 -verdadera encrucijada de la oncología, la 2 Esta forma filosófica de hacer historia de la filosofía ha sido estudiada por R. Yepes, "Leonardo Polo y la historia de la filosofía", Anuario Filosófico, 1992 (25, 1), 101-124. Al subrayar el Prof. Yepes estos mismos aspectos que acabo que destacar, añade: "Este modo de trabajar llena sus escritos y cursos, hasta el punto que toda su obra puede ser considerada como una glosa a los problemas heredados de los grandes filósofos" (103). 3 Aquí se tendrán en cuenta estos cuatro: "Tener y dar", en Estudios sobre la "Laborem Exercens", BAC, Madrid, 1987, 205-211 (cit. "Tener y dar"); Ética. Hacia una versión moderna de los temas clásicos, Unión Editorial, Madrid, 1996, 97-104 (cit. Ética); "La radicalidad de la persona", Thémata. Revista de Filosofía, n° 12, 1994, 209-210 (cit. "La radicalidad"); y, sobre todo, Curso de teoría del conocimiento (II), Eunsa, Pamplona, 1985, 55-77 (cit. CTC). En efecto, es en la lección segunda de esta última obra, donde se trata más por ex­ tenso esta cuestión. Referencias al tema del habitar, al hombre como habitante y a los autores que vamos a exponer, aparecen por supuesto en otros trabajos, que se irán citando oportunamente. 4 Así, por ejemplo, L. Polo, Ética, 98 y 104; La vida buena y la buena vida: una confusión posible (pro manuscripto) (este inédito amplía considerablemente el artículo aparecido con el mismo título en Atlántida, 1991, 7, 284-292), 15, 21 y 22 (cit. La vida buena); Presente y futuro, 100-101; 123-126; Hegel y el post­ hegelianismo, Asociación La Rábida-Universidad de Piura, 1985, 265-287 (cit. Hegel); "Tener y dar", 214-215; "Las organizaciones primarias y la empresa", en // Jornadas de Estudios sobre Economía y Sociedad, Banco de Bilbao, 1982, 106-107 (cit. "Las organizaciones"); "La Teología de la Liberación y el futuro de América", en Estudios en homenaje al Dr. Vicente Rodríguez Casado, Asociación de La Rábida, Madrid, 1988, 260, 271-275 (cit. "La teología"). 5 L. Polo, Ética, 98. 6 La aportación protagórica al tema que nos ocupa y la relación entre Protágoras y Heidegger ha sido estudiada por S. Rus, Introducción al movi- 816 c2008 Servicio de Publicaciones de la Universidad de Navarra EL HABITAR Y LA TÉCNICA: POLO EN DIÁLOGO CON MARX antropología y la sociología-, se echa en falta una glosa al diálogo que Polo entabla con Marx. Así, pues, el propósito de este trabajo es reali­ zar dicha glosa. ¿Qué cuestiones filosóficas están aquí en juego? Veámoslo someramente. Al estudiar los lugares donde Polo entabla un diálogo con Marx respecto del habitar humano, pronto se capta la gran complejidad te­ mática que subyace a la cuestión. Sin ánimo de agotar los temas ni rea­ lizar un análisis exhaustivo de dicha complejidad, quisiera destacar aquéllos que van a ser las líneas maestras de este diálogo: a) El estatuto ontológico de los medios y su vinculación al ser del hombre. b) La relevancia antropológica de los conceptos de "interés" y "mundanidad". c) La producción como modelo metafísico de la filosofía moderna y la primacía del resultado como radical moderno. d) El espacio y el tiempo como ámbitos organizativos del mundo y vectores de la organización social. e) El estatuto de la técnica. f) La relación entre desarrollo tecnológico y dinámica histórico-so- cial. Este diálogo sería muy poco poliano, si quien suscribe y lleva las riendas del relato no entrara a formar parte de él, si bien con el ánimo de no distorsionarlo7. miento sofistico griego, Universidad de León, León, 1991, 117-132 (el libro está escrito en colaboración con M.A. Sánchez Manzano). En este trabajo, el autor glosa pormenorizadamente diversas ideas que se contienen en la lección segunda del Curso de teoría del conocimiento (II). A su vez, en dicha lección, Polo se re­ fiere expresamente a una investigación del Prof. Juan Cruz Cruz -entonces iné­ dita- sobre el hábito categorial en Aristóteles. Posteriormente se publicó con el título "El "haber" categorial en la ontología clásica", Revista de Filosofía, (México) 1984 (51), 521-530 y 1985 (52), 3-18. La tesis heideggeriana acerca del habitar ha sido glosada por el propio Polo, a lo largo de todos los lugares anteriormente indicados (nota 3), y muy espe­ cialmente en CTC, II, 55-77. También se encuentran abundantes referencias a dicha tesis y al comentario de Polo, en M. Bastons, "Vivir y habitar en la ciu­ dad", Anuario Filosófico, 1994 (27, 2), 541-556. Considero, por tanto, que, en el caso de estos tres autores, tanto sus respecti­ vas tesis sobre el habitar, como el diálogo que Polo establece con ellos, están ya estudiados. No sucede así, en mi opinión, en el caso de Marx, autor bien cono­ cido por Polo y muy citado en sus trabajos (vid. nota 4). 7 He procurado a lo largo de este artículo encontrar el mayor elenco posible de textos marxianos que muestren la pertinencia y razón del ser del diálogo Polo-Marx respecto del habitar. Resulta una verdadera pena que, por razones de extensión, el diálogo no pueda ampliarse a Heidegger. Con todo, la presencia de Heidegger en diversos momentos resultará patente para el lector atento. 817 c2008 Servicio de Publicaciones de la Universidad de Navarra FERNANDO MUGICA n Antes de proceder a examinar el diálogo que Polo entabla con Marx, parece lógico exponer en sus grandes rasgos la teoría poliana del habitar8, pues se trata del marco teórico en el que acontecerá el diálogo. 1. El hombre es el ser que habita el mundo. Habitar y haber o tener poseen una misma raíz, habere. El habitante del mundo es el habiente, el que tiene el mundo. El carácter de habitante -ser que tiene mundo- es rigurosamente propio de la persona. 2. El tener constitutivo del habitar es un tener corpóreo práctico, que se funda en la capacidad humana de tener con el propio cuerpo, así como en la capacidad de configurar las cosas del mundo como me­ dios para un orden de fines.
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