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The Epicurean Criteria of Truth and Its Transmission Through the Word) LOS CRITERIOS DE LA VERDAD EPICÚREOS Y SU TRANSMISIÓN POR MEDIO DE LA 1 PALABRA (The epicurean criteria of truth and its transmission through the word) Víctor Daniel Albornoz (Universidad de Los Andes. Venezuela) ([email protected] / [email protected]) 3 1 / 1 Resumen - z Este artículo expone en primer lugar la importancia que le atribuyó Epicuro a los criterios o n r de la verdad: las sensaciones, las emociones y las prolepsis. Luego analiza el rol o b l A fundamental que estos criterios juegan en la transmisión del conocimiento por parte de dos l e i de los principales divulgadores de la doctrina en la Antigüedad: Lucrecio y Diógenes de n a D Enoanda. Los resultados de la investigación revelarán que en los textos epicúreos subyace r o t una estrategia discursiva que se vale de las emociones, las sensaciones y las prolepsis c í V como modo de revelar y transmitir el conocimiento. En el caso particular de las prolepsis - los textos se valen de ellas para presentar de manera gradual los tópicos de la doctrina que abordan, pues cuando los temas se presentan someramente existe una primera relación de conocimiento previo para con ellos y así se está presto a dar el siguiente paso de comprobación cognoscitiva. Palabras clave: Epicureísmo, sensaciones, afecciones, prolepsis, Lucrecio, Diógenes de Enoanda. Abstract This article refers, firstly, to the importance given by Epicurus to the criteria of truth: feelings, emotions, and prolepsis. Afterwards, it analyzes the main role that these criteria play in the transmission of knowledge by two of the main divulgers of the dogma in the Antiquity: Lucretius and Diogenes of Oenoanda. The results of the investigation reveal that in the Epicurean texts, there is a discursive strategy that makes use of feelings, emotions and prolepsis as a way of revealing and transmitting knowledge. In the special case of prolepsis, texts make use of it to present, in a gradual way, the subjects raised by the dogma because when those subjects are presented in a briefly way, there is a first relationship of the previous knowledge towards them and like this, it is ready to go ahead 1 Recibido: 12/09/2010. Arbitrado: 29/09/2010. Aceptado: 10/09/2010. Los criterios de medio la de y verdad sula epicúreos palabra transmisión por with the cognitive verification. Keywords: Epicureanism, feelings, affections, prolepsis, Lucretius, Diogenes of Oenoanda. Introducción Para los epicúreos los criterios de la verdad, según cuenta Diógenes Laercio que sostenía Epicuro en el Canon, eran las sensaciones y prolepsis (anticipaciones), y afecciones.2 Sabemos que los seguidores de las doctrinas filosóficas helenísticas, los epicúreos entre 3 1 ellos, procuraban llevar adelante la vida de la manera más consecuente posible de acuerdo / 2 3 con los postulados de su doctrina . - z En el campo de los estudios filosóficos y filológicos existen estudios que han alcanzado a o n r mostrar muchos aspectos de la vida de los seguidores del epicureísmo y su consecuencia o b l 4 A con los postulados filosóficos de la escuela del Jardín . Sin embargo, entre los estudios de l e i retórica y poética es notoria la escasez de investigaciones que aclaren si muchos de los n a D postulados filosóficos epicúreos han sido considerados y puestos en práctica por parte de r o t los oradores, maestros y poetas seguidores de la doctrina al momento de poner en acto sus c í V discursos. En otros términos, es latente la ausencia de estudios sobre las nociones de la - estructura y estética del discurso, dado que éste es también, de acuerdo con el mismo Epicuro, un importante aspecto de su filosofía5, si bien no como práctica poética al menos como tema de estudio, tal como se desprende de la afirmación que hace, según Diógenes Laercio, de que: “solo el sabio dialoga con acierto sobre las artes musicales o la poética, pero no ejercitará la actividad poética”6. Entonces cabe preguntarse si la elaboración de los distintos discursos se estructura, tanto en la forma como en el contenido, de modo que el lector-oyente/aprendiz pudiera acercarse al conocimiento de las cosas a través de los denominados criterios de la verdad: sensaciones, anticipaciones y afecciones, pues al hacerlo de esta manera se evitaría la posibilidad de que la mala disposición del discurso pudiese distorsionar la enseñanza de la doctrina. Para emprender este estudio, en este artículo nos dedicaremos a revisar dos autores fundamentales para conocer la doctrina epicúrea antigua, Lucrecio y Diógenes de Enoanda, dejando de lado el análisis de la estructura de las cartas de Epicuro dado que 2 D.L., X 31. 3 Pernot Laurent, en introducción a À l´ecole des ancien: Professeurs, élèves et etudiants, París, 2009, p. 245; Pesce Dominico, “Cultura e saggezza”, en: Introduzione a Epicuro, Bari-Roma, 1997, pp. 81-118. 4 Cf., por ejemplo, Nussbaum, M. C., La terapia del deseo. Teoría y práctica en la ética helenística, Barcelona, 2003, pp. 139-303; Onfray Michel, Las sabidurías de la antigüedad (contrahistoria de la filosofía, I), Barcelona, 2008, pp. 169 y ss; Gordon Pamela, Epicurus in Lycia, Michigan, 1996, passim. 5 D.L. X 36-38. 6 D.L. X 120. Los criterios de medio la de y verdad sula epicúreos palabra transmisión por ellas parecen ser no más que un resumen de su doctrina, y aunque bien podrían ser objeto de un estudio aparte, más conveniente sería analizarlas teniendo en cuenta algunos textos completos del maestro del Jardín que probablemente serán editados en los próximos años tras su revelación desde las ruinas de Herculano, al igual que los textos de otro epicúreo fundamental en la historia de la doctrina: Filodemo de Gadara, de quien se han adelantado ediciones de textos importantes y que para un estudio como el que pretendemos merecerá mención en trabajos aparte, dado que además de obra poética se ha rescatado todo un tratado en el que reflexiona sobre la poesía. 3 1 / 3 Los criterios de la verdad - z Cuando Diógenes Laercio habla de los tres criterios de la verdad según Epicuro no dice o n r que “son las sensaciones, las prolepsis, y las afecciones”, sino “que son las sensaciones o b l 7 A (aistheseis) y prolepsis, y las afecciones (pathé) ”. A tal punto puede confundir el asunto l e i que hay quien sostiene que sensaciones y prolepsis, y afecciones no son tres criterios, ni n a D siquiera dos distintos sino que constituyen un mismo elemento compuesto de tres partes r o 8 t que se complementan , conclusión que puede parecer excesiva a la luz de un análisis c í V 9 lingüístico, como lo hace ver A. Long , pero que tiene como punto fuerte que los tres - conceptos se pueden entender como afecciones en tanto que remiten al placer o al dolor. No obstante, hay también quienes entienden que los criterios son dos, pues las sensaciones y la prolepsis son una sola cosa10, sosteniendo además que no parece legítimo corregir los manuscritos y agregar un supuesto artículo que falta antes de prolepsis, pues la prolepsis está íntimamente ligada a la sensación, y por otro lado están las afecciones. Una tercera postura la constituye quienes entienden que las sensaciones, las prolepsis y las emociones son elementos completamente distintos, independientes e irreductibles 11 el uno a cualquiera de los otros, aun cuando se reconoce, como bien hace ver Balaudé12 al hablar sobre esta postura, que el criterio de la prolepsis depende del criterio de la sensación para su formación. Las diversas lecturas del polémico fragmento, arriba tratado, han traído como consecuencia que el estudio de cada uno de estos criterios pueda entenderse de modo 7 Es necesario recordar que el término griego páthos encierra las significaciones de sentimiento, pasión, emoción, sensación, etc., significaciones que, a la vista está, distingue la lengua española, motivo por el cual será necesario valorar el término en un sentido amplio que no se reduzca a la simple interpretación de afección en sentido estricto. 8 Furley, D. J. Two Studies in the Greek Atomists, Princeton, 1967, pp. 202-206. 9 “Aisthesis, prolepsis and linguistic theory in Epicurus”, BICS, 18 (1971), pp. 114-133. 10 Cf. Esta interpretación de Balaudé, Jean F. en nota al texto de D.L. en Diogène Laerce, Vies et doctrines des philosophes illustre, París, 1999, p. 1260, nota 3. 11 Tal es la lectura que subyace en la traducción de este fragmento a lengua española tanto del abate Marchena, como la de García G. Carlos como también en la interpretación de Nussbaun Martha, Op. cit., p. 189. 12 Balaudé Jean Francois, en: Epicure, Lettres,…Op. cit., p. 32. Los criterios de medio la de y verdad sula epicúreos palabra transmisión por independiente, o que necesariamente haya que tratarlos en conjunto. Sin embargo, puesto que la más de las veces el tratamiento de cada uno de estos criterios se encuentra por separado, creemos pertinente exponer separadamente y de manera breve el estado de los estudios sobre cada uno de los criterios del conocimiento, con lo cual ciertamente nos hacemos partícipes de la postura que entiende los tres criterios de la verdad como distintos, aun cuando encontremos entre ellos puntos de convergencia. Las sensaciones Algunos críticos han resaltado cuán importante son las sensaciones o emociones para los 3 1 13 / epicúreos , haciendo notar que el mismo Epicuro sostenía que “si rechazas todas las 4 - sensaciones, no tendrás nada, cuando razones para juzgarlas, ni siquiera aquellas que z 14 o consideres falsas” . Consecuencia de esto será entonces que todo es tal y como parece a n r o 15 b nuestras sensaciones , verdad y apariencia no tendrán cabida en tanto que categorías l A distintas16.
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