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T. Humanismo 7 Cd T. Humanismo TEORÍA DEL HUMANISMO VII Pedro Aullón de Haro (ED.) COLECCIÓN VERBUM MAYOR DIRIGIDA POR PEDRO AULLÓN DE HARO Serie Teoría / Crítica Verbum MAYOR TEORÍA DEL HUMANISMO PEDRO AULLÓN DE HARO (Ed.) Teoría del Humanismo VOLUMEN VII NATALIA ÁLVAREZ MÉNDEZ – AMALIA AMAYA – GRZEGORZ BAK – RICARDO BENZAQUEN DE ARAÚJO – VITTORIA BORSÓ – VICENTE CERVERA SALINAS – JAVIER HERNÁNDEZ ARIZA – CATALINA ILIESCU GHEORGHIU – VALERIA KOVACHOVA – PABLO LARRAÑAGA – Mª ROSARIO MARTÍ MARCO – RICARDO PINILLA BURGOS – MERCEDES SERNA ARNAIZ – JOSEFINA SUÁREZ SERRANO – NATALIA TIMOSHENKO KUZTNESOVA IN MEMORIAM JUAN ANDRÉS (Planes, Alicante, 1740 - Roma, 1817) © P. Aullón de Haro y los Autores, 2010 © Editorial Verbum, S. L., 2010 Eguilaz, 6, 2º Dcha. 28010 Madrid Apartado Postal 10.084. 28080 Madrid Teléf.: 91 446 88 41 – Telefax: 91 594 45 59 e-mail: [email protected] www.verbumeditorial.com I.S.B.N. (O.C.): 978-84-7962-488-0 I.S.B.N. (T. VII): 978-84-7962-495-8 I.S.B.N. (DVD): 978-84-7962-690-7 Depósito Legal: SE-8272-2010S Diseño de cubierta: Pérez Fabo Fotocomposición: Origen Gráfico, S.L. Printed in Spain /Impreso en España por PUBLIDISA Todos los derechos reservados. Cualquier forma de reproducción, distribución, comunicación pública o transformación de esta obra solo puede ser realizada con la autorización de sus titulares, salvo excepción prevista por la ley. Diríjase a CEDRO (Centro Español de Derechos Reprográficos, www.cedro.org) si necesita fotocopiar o escanear algún fragmento de esta obra. Í N D I C E TOMO VII MARÍA ROSARIO MARTÍ MARCO............................................................... 9 El humanismo alemán MARÍA ROSARIO MARTÍ MARCO............................................................... 69 El neohumanismo alemán JAVIER HERNÁNDEZ ARIZA ........................................................................ 113 El concepto de “humanidad” en Friedrich Schiller RICARDO PINILLA BURGOS ....................................................................... 151 Krausismo y humanismo: la idea de humanidad en la filosofía de Krause NATALIA TIMOSHENKO KUZNETSOVA ................................................... 175 Una perspectiva sobre el humanismo ruso GRZEGORZ BAK ............................................................................................ 219 El humanismo en Polonia VALERIA KOVACHOVA................................................................................. 255 El humanismo checo y eslovaco CATALINA ILIESCU GHEORGHIU ............................................................. 297 Características del humanismo rumano y su función en la propa- gación de las ideas humanísticas en el sudeste europeo MERCEDES SERNA ARNAIZ......................................................................... 333 La tradición humanística en el Inca Garcilaso de la Vega VITTORIA BORSÒ......................................................................................... 357 El humanismo escrito de otra manera: reflexiones desde América Latina RICARDO BENZAQUEN DE ARAÚJO......................................................... 383 Humanismo europeo y elaboración de la subjetividad en Mi forma- ción, de Joaquim Nabuco VICENTE CERVERA SALINAS...................................................................... 403 Alfonso Reyes “rumbo a” Goethe: luces y sombras del hombre universal AMALIA AMAYA y PABLO LARRAÑAGA..................................................... 435 Humanismo e indigenismo en México JOSEFINA SUÁREZ SERRANO ..................................................................... 491 Humanismo en las islas: Cuba y Puerto Rico 7 8PEDRO AULLÓN DE HARO NATALIA ÁLVAREZ MÉNDEZ ...................................................................... 537 Humanismo africano ÍNDICE ONOMÁSTICO ................................................................................ 589 EL HUMANISMO ALEMÁN MARÍA ROSARIO MARTÍ MARCO INTRODUCCIÓN CONCEPTUAL La cultura alemana, refundadora moderna de los ideales griegos, asume la Humanitas y acuñará el término moderno de Humanismus. La aris- tocracia romana ya había distinguido entre los conceptos de cultura (Bil- dung) e incultura (Unbildung), entre ser más humano (menschlich) o menos humano (unmenschlich). Para los romanos, con un sentido universal del mundo conocido, la formación no fue monopolio de un rango, clase o pro- fesión sino directamente el dominio de los eruditos (Gelehrten), un grupo de elegidos, intelectualmente encumbrados e interiormente hombres libres. Es el criterio de que sólo la formación, la educación, convierte al hombre en auténtico hombre, ofreciendo la posibilidad de alcanzar el modelo noble de humanidad sublime (hohes Menschentum). Esto era patente en Cicerón e in- cluso en Varrón. Los conceptos de Humanitas, Humanismus y Humanität, caracterizados por la aliteración y la consonancia, ponen de manifiesto un valor tanto tem- poral como atemporal1. Si el primer concepto es un latinismo, el último es un extranjerismo que en alemán no significa lo mismo por cuanto pode- mos referirnos con él a situaciones intelectuales o espirituales diferentes en la formación de la historia de Occidente y que circularmente se unen. En esas circunstancias se encontrarán especialmente los conceptos atempora- les de Menschlichkeit (humanidad, naturaleza humana) y de Menschentum (humanidad, carácter humano). El concepto de cultura basado en la for- mación del ser humano (Menschenbildung) fue acuñado por los griegos en el mejor periodo de su desarrollo, nos llegó a través de la mediación de Roma y ha permanecido a través de los siglos siempre en relación con la cultura helénica, en una primera fase de forma muy evidente, en una se- gunda fase en los inicios de la Modernidad y, finalmente, en estrecha rela- 1 Richard Newald, Humanitas, Humanismus, Humanität, Essen, Verlag Dr. Hans von Chamier, 1947. 9 10 MARÍA ROSARIO MARTÍ MARCO ción con el Clasicismo y el Idealismo alemanes, con la corriente denomi- nada Neuhumanismus. El término Humanist designa al representante de un nuevo ideal de cultura en un periodo determinado del desarrollo espiritual de Occidente que se inicia con Petrarca y de algún modo finaliza con Montaigne. Aunque también designa al tipo de persona o de erudito que está vinculado a una de- terminada mentalidad y materia de trabajo. Como polo opuesto al Humanist se ha erigido al Kosmiker. Así se llega a parejas antagónicas, por ejemplo Erasmo y Paracelso, Lessing y Herder. El origen del concepto radica en un ideal de cultura (Bildungsideal) cuando el Humanist es miembro de un cen- tro docente (Bildungsanstalt). El tipo de estudiante de materias más técnicas que cursa fundamentalmente disciplinas prácticas o de ciencias naturales aportó a la universalidad un nuevo antagonista, por lo que al humanista se le atribuye una aspiración por el más alto ideal y una vida en un mundo menos “realista”. El término Humanismus, que evidentemente procede del radical latino homo, es una especial aplicación en la cual lo decisivo no es la diferencia entre el hombre y otros seres vivos o entre el hombre y Dios, sino la distin- ción entre un hombre concreto e individual y otro. Ello presupone que no todos los seres humanos son iguales sino que hay diferentes grados de for- mación entre ellos, por lo que los hombres pudieran dividirse en clases o rangos intelectuales. Este reconocimiento hace elevar sobre la masa a deter- minadas personas (Individualität). El elemento radical por el que estas per- sonas reciben un reconocimiento especial que las diferencia de las demás es la lengua, el uso de la lengua cuidada (die gepflegte Sprache), puesto que ello posibilita al hombre verter sus pensamientos de forma noble. Así pues, el cuidado de la lengua es el fenómeno perceptible de altura intelectual. El “iletrado” o el “indocto” balbucea, utiliza con fatiga siempre las palabras aprendidas en su círculo vital y, de la misma manera, sin darse cuenta de que existen otras posibilidades para crear con su lengua algo distinto, intelectual e interiorizado (geheimgedacht). Espiritualmente hablando, es un mudo que no puede decir nada a los suyos, o un tartamudo que imposibilita el entendi- miento de la belleza de un poema o un pensamiento formado. En definitiva, bajo esta definición se hallaban los “bárbaros”. Por el contrario, quienes se esfuerzan por cultivarse y lograr el dominio de la lengua (Sprachbeherrs- chung) son los “helenos”. Su fundamento es la cultura intelectual y en conse- cuencia se depositará una gran fe en las ciencias que guían hacia esta forma- TEORÍA DEL HUMANISMO 11 ción y especialmente el estudio de la lengua (Bildung, Beherrschung der Spra- che, Studien sind die Grundlagen für das Wachstum der Humanitas)2. Por ello pa- labras como virtus, studium, litterae gozaron de prestigio. Lo esencial del concepto Humanitas, corespondiente del griego Pai- deia, es, como la palabra indica, la cultura (Bildung) en la que se supone que el responsable intelectual hará una aportación concreta y evidente. Erkenne Dich selbst! Werde, der du bist!, ésta es la magnitud de la que emana esta palabra latina3. La amplitud del concepto Humanitas lo ha convertido en atemporal y apátrida, pues en todas las épocas y con todos los pueblos este concepto puede encontrar hogar. Al principio en Roma convivían junto a la Humani- tas los ideales éticos de la virtud masculina y la nobleza de carácter. La Hu- manitas contribuía vivamente allí en donde se podían adquirir virtudes y va- lores. Y lo que se quiere conseguir se hace a través del amor a los semejantes (Liebe zu den Menschen), no con sentimentalismo
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