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Poros E Penia: Privação Ou Ambivalência Do Amor?

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Poros E Penia: Privação Ou Ambivalência Do Amor? desígnio 9 jul.2012 POROS E PENIA: PRIVAÇÃO OU AMBIVALÊNCIA DO AMOR? Juliano Paccos Caram* CARAM, J. P. (2012). “Poros e Penia: privação ou ambivalência do amor?”. Archai n. 9, jul-dez 2012, pp. 107-116. RESUMO: Ao longo da leitura do Simpósio de Platão, é pos- * Professor de História Introdução da Filosofia Antiga na sível compreender a estreita relação entre o apetite (ἐπιθυμία) Universidade Federal da e o amor (ἔρως), enquanto este se manifesta, em última Fronteira Sul (UFFS), No âmbito da discussão acerca da genealogia campus Chapecó, Santa instância, como um apetite de imortalidade (ἐπιθυμία τῆς Catarina, Brasil. Doutorando e fisiologia do amor (ἔρως), a partir do passo 203a8 em Filosofia Antiga pela ἀθανασίας). Entretanto, este mesmo amor, que potencializa a do Simpósio de Platão, a sacerdotisa de Mantinéia, Universidade Federal de alma na descoberta do belo em si mesmo (τὸ καλόν), também Minas Gerais (UFMG). Diotima, apresenta a Sócrates uma alegoria, na qual pode aprisionar o homem na sedução do sensível, levando-o a discorre acerca da origem não somente do amor crer que nada é mais real do que a experiência amorosa pura e (ἔρως) como também do apetite (ἐπιθυμία) que simples que se esgota na apreciação de um belo corpo. o engendra. Utilizando as próprias palavras de Só- É, pois, nessa tensão entre as coisas físicas e aquelas crates, a pergunta que se coloca, a respeito do amor, verdades eternas que as sustentam que se inscreve a ambiva- é a seguinte: quem é seu pai e sua mãe? (πατρὸς lência de eros. Nossa análise pretende, através de uma leitura δέ […] τίνος ἐστὶ καὶ μητρός;) [Smp. 203a9]. do mito-alegoria de Poros e Penia, contado pela sacerdotisa de Examinemos detalhadamente a resposta. Mantinéia, Diotima, a partir do passo 203a do Simpósio, demons- No dia em que Afrodite nasceu (ἐγἐνετο), trar como a ambivalência constituinte do amor já se encontra, enquanto os deuses festejavam o acontecimento tout court, nas próprias características dos progenitores de eros, no palácio de Zeus, Poros, o Expediente, filho de tais como delineadas por Platão nesse trecho. Penia, a deusa Métis, ali se encontrava, junto aos demais convi- da Pobreza, seria essencialmente responsável pela precariedade vas. Após o jantar, eis que surge Penia, a Pobreza, e passividade de Eros perante as coisas sensíveis ou, também mendigando (προσαιτήσουσα) como de costume de modo ambivalente, já na descrição da deusa encontram-se e por ali permanece, espreitando de longe Poros indícios de uma potência criativa capaz de planejamento e de que, embriagado de tanto néctar, acaba por ador- atividade? E o que dizer de Poros, pai do amor? Ele explicaria mecer no jardim. Penia, entretanto, sóbria e atenta, suficientemente bem este apetite incessante de Eros que deseja planeja (έπιβουλεύω), através de sua indigência ir sempre mais além do objeto já experimentado? (διὰ τὴν αὑτῆς ἀπορίαν), gerar uma criança a PALAVRAS-CHAVE: Simposio, apetite, ambivalência, partir de Poros (ἐκ τοῦ Πόροῦ) [Smp. 203b1-8]. privação. Aproveitando-se, então, da frágil condição do deus Expediente, Pobreza se deita (κατακλίνεται) de- 107 ABSTRACT que os cavalos dos adversários poderiam ser mais A reading of Plato’s Symposium suggests the close célebres que o de seu filho, Nestor diz a Antíloco relationship between desire (ἐπιθυμία) and love (ἔρως), que auriga nenhum o ultrapassava em métis, isto as the former ultimately manifests itself as a desire for é, em astúcia. E conclui nestes termos: “Quem nos immortality (ἐπιθυμία τῆς ἀθανασίας). However, this corcéis confia e no seu carro, e põe-se, insensato, a same love that empowers the soul in the discovery of beauty dar voltas, de um lado para outro, desbridam-se os itself (τὸ καλόν), can also entrap man in sensible, lead- corcéis, sem que possa contê-los” (Il. XXIII, 311- ing him to believe that nothing is more real than the pure 313). Por outro lado, “quem as manhas conhece, and simple experience of love, which wears itself out in the quando guia corcéis menos ágeis, contorna a meta de appreciation of a beautiful body. perto...” (Il., XXIII, 319-323). Logo, para suportar It is, therefore, in this tension between physical objects e vencer aurigas e cavalos mais fortes e velozes and the eternal truths in which they are anchored, that the é necessário um tipo de conhecimento prático, ambivalence of eros is inscribed. Our analysis aims, based astucioso, ardiloso, ou seja, faz-se necessária uma on a reading of the myth-allegory of Poros and Penia, métis. Ora, como bem observaram M. Detienne e J-P. told by Diotima, priestess of Mantinea, from section 203a Vernant, por mais banal que esse episódio da Ilíada of the Symposium, to demonstrate how the constitutive possa nos parecer, ele traz à luz a oposição entre o ambivalence of love is already found, tout court, in the emprego da força e o recurso à métis. “Numa situação characteristics of the progenitors of Eros, as outlined by de batalha ou de competição – quer seja nas lutas Plato in this passage. Would Penia, the goddess of poverty, com um homem, com um animal ou com uma força be primarily responsible for the precariousness and pas- natural –, o sucesso pode ser obtido pelas duas vias”, sivity of Eros in the face of sensible things, or also in an isto é, ou pela força física, ou pela astúcia racional ambivalent way, as in her description there are indications (DETIENNE & VERNANT, 1974, p. 19). of a creative power capable of planning and activity? And Dessa ilustração da astúcia na Ilíada, podemos what about Poros, the father of love? Would he accurately retirar algumas consequências importantes para se explain the relentless desire of Eros who always wishes to pensar o estatuto ambivalente do apetite na confi- go beyond the already experienced object? guração de eros. O amor é, por assim dizer, neto de KEY-WORDS: Symposium, desire, ambivalence, pri- Métis, no Simpósio. Enquanto tal, ele deve possuir, vation. desde seu engendramento, esta ambivalência pro- posta pela leitura de M. Detienne e J-P. Vernant. liberadamente junto a ele e, assim, engendra Eros Se a vitória de Antíloco pode ser atingida tanto (ἐκύησε τὸν Ἔρωτα) [Smp. 203b8-c1]. pela força física, quanto pelo uso da razão, deve- Da alegoria apresentada por Diotima, e resu- -se ao fato de que a astúcia desdobra-se como uma mida acima, podemos extrair algumas considerações “força” que concorre com o físico e que, por vezes, que serão de extrema importância para a compreen- possibilita maior êxito ao homem que age sob suas são da origem do apetite. Em primeiro lugar, temos recomendações do que sob suas próprias forças. Do a própria ascendência de Poros: ele é filho da deusa mesmo modo, a ambivalência do apetite que engen- Métis que, principalmente nas literaturas homérica e dra o amor também se encontra entre o visível e o hesiódica, possui características muito interessan- invisível, ora tendendo a um, ora a outro. Sendo, tes: Métis, a Astúcia, é, por um lado, apresentada portanto, neto da Astúcia, Eros pode se manifestar como uma forma peculiar de inteligência, uma pru- tanto como apetite direcionado ao corpo ou como dência advertida; por outro, como uma divindade apetite pelas coisas incorpóreas. feminina, filha de Oceano. Vejamos alguns exemplos. Em Hesíodo, por sua vez, Métis é a perso- No Canto XXIII da Ilíada, no episódio dito dos nificação da deusa “mais sábia que os deuses e os 1. As referências à Ilíada são 2 jogos, o velho Nestor, modelo do Sábio, do conse- homens mortais” (Th., v. 887) . Por conseguinte, o extraídas de Homero (2003). rebento que dela nasce, isto é, Poros e, finalmente, lheiro expert em métis, transmite a seu filho Antíloco 2. As referências são extraídas de 1 suas recomendações (XXIII, 306 ss) . Mesmo sabendo o filho deste com Penia, a saber, Eros, também Hesíodo (1991). 108 desígnio 9 jul.2012 herdarão a sabedoria ardilosa de Métis, tal como ambas as características, num misto de expediente aquela astúcia da razão capaz de conceder a vitória e de pobreza e que, por sua vez, dá origem à con- ao que se mostra fisicamente mais fraco, porém dição ambivalente do apetite que se encontra na ardilosamente mais forte. Assim, como escrevem gênese de eros. M. Detienne e J-P. Vernant: Examinemos, agora, um segundo aspecto a ser destacado nesta alegoria, a saber, a relação entre a métis é, antes de tudo, uma forma de inteligência Eros e Afrodite. O Amor é engendrado no dia do e de pensamento, um modo de conhecer; ela implica nascimento da deusa da beleza, Afrodite. Por isso, um conjunto complexo, mas muito coerente, de atitudes ele também será amante do belo (ἐραστὴς [...] mentais, de comportamentos intelectuais que combinam τὸ καλόν) (Smp. 203c3-4) e, desse modo, tenderá a argúcia, a sagacidade, a previsão, a flexibilidade do tanto ao belo visível, quanto desejará atingir a espírito, o disfarce, o desembaraço, a atenção vigilante, essência mesma do belo, ou seja, o belo invisível. o sentido de oportunidade, as habilidades diversas, uma Assim, tendo sido engendrado no dia do nas- experiência longamente adquirida; ela se aplica às reali- cimento de Afrodite, a partir da união de pais apa- dades fugazes, mutantes, desconcertantes e ambíguas, rentemente tão opostos, o apetite de Eros se mostra que não se prendem nem à medida precisa, nem ao ambíguo. Segundo a natureza da mãe (Smp. 203d3), cálculo exato, nem ao raciocínio rigoroso. (1974, p. 10). o amor é sempre indigente, está longe do luxo e da beleza. Ele é, antes, rude (σκληρός) e miserável Ora, é de se esperar que também Poros e seu (αὐχμηρός), descalço (ἀνθπόδητος) e despro- filho Eros sejam expressão, na alegoria platônica, vido de morada (ἄοικος), sempre companheiro da dessa racionalidade astuciosa proveniente de Métis.
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