{"id":22690,"date":"2024-12-09T09:34:37","date_gmt":"2024-12-09T08:34:37","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=22690"},"modified":"2024-12-10T09:31:54","modified_gmt":"2024-12-10T08:31:54","slug":"que-res-no-se-sap-1581-de-francisco-sanchez","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/ca\/que-res-no-se-sap-1581-de-francisco-sanchez\/","title":{"rendered":"Que res no se sap (1581), de Francisco S\u00e1nchez"},"content":{"rendered":"

Petits llibres de filosofia oblidats (1)<\/strong><\/p><\/blockquote>\n

Que res no se sap\u00a0(1581), de Francisco S\u00e1nchez<\/h1>\n
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Curso de filosof\u00eda en Par\u00eds, ilustraci\u00f3n de Grandes cr\u00f3nicas de Francia. \/ Wikimedia<\/a><\/figcaption><\/figure>\n

Licencia Creative Commons<\/a><\/p>\n

\"\"<\/p>\n

 <\/p>\n

Andreu Navarra<\/strong><\/a><\/p>\n

 <\/p>\n

Qu\u00e8 sabem d’aquest discurs de cent folis sobre els l\u00edmits del coneixement<\/strong>, publicat per primer cop a Li\u00f3 l’any 1581, encara que redactat el 1576? Que es tracta d’un cl\u00e0ssic de l’escepticisme, i que \u00e9s degut a la ploma d’un metge enigm\u00e0tic format a Montpeller, que havia estat a Roma i que exercia amb notable \u00e8xit a Toulouse. Sabem que el llibret, escrit originalment en llat\u00ed, va ser reimpr\u00e8s a Frankfurt (1618), Toulouse (1636), Rotterdam (1649) i Stetin (1665); en espanyol tamb\u00e9 ha estat tradu\u00eft i reeditat cinc vegades, encara que sense haver aconseguit cridar gaire l’atenci\u00f3 del p\u00fablic lector, l’\u00faltima a Tecnos preparada per M\u00aa Asunci\u00f3n S\u00e1nchez Manzano (2020).<\/p>\n

Sabem que aquest text intensament heterodox s’insereix de ple en la cr\u00edtica de l’Escol\u00e0stica comuna a tot l’Humanisme renaixentista<\/strong> (Vives, Erasme<\/strong>, a qui S\u00e1nchez seguia i llegia amb atenci\u00f3), per\u00f2 d’una manera frontal que anuncia les revolucions de Descartes i Francis Bacon<\/strong>. Tamb\u00e9 \u00e9s un notori precedent de Hume<\/strong>, ja que arriba a posar en dubte expl\u00edcitament que hi pugui haver un principi de causalitat. S\u00e1nchez, nascut a Tuy, fill d’una fam\u00edlia judeoconversa que va haver de fugir de Portugal, va ser realment un precursor. Ho notem especialment al sorprenent \u201cPr\u00f2leg al lector\u201d, en qu\u00e8 declara el seu inconformisme amb l’estat dels sabers<\/strong> que li han arribat: \u201cRevisava els ensenyaments dels que m’havien precedit, examinava el pensament dels contemporanis; em responien els mateixos. No hi havia res que em don\u00e9s satisfacci\u00f3\u201d.<\/p>\n

\u201cQue no se sap res<\/strong>\u201d \u00e9s el leit motiv<\/em> fonamental del llibre, per\u00f2 no \u00e9s l’\u00fanic pensament que es repeteix una vegada i una altra a les p\u00e0gines de S\u00e1nchez, que abomina expl\u00edcitament del saber totalment te\u00f2ric i basat en sil\u00b7logismes per a proposar una \u201cnova ci\u00e8ncia \u201d que provingui de \u201cl’observaci\u00f3 perfecta\u201d de la Natura. Crida l’atenci\u00f3 la seva viva\u00e7 primera persona, que ens recorda el to que fan servir Descartes i Spinoza quan, m\u00e9s de mig segle despr\u00e9s, ens relaten les seves aventures intel\u00b7lectuals: \u201cEn conseq\u00fc\u00e8ncia\u201d, escriu S\u00e1nchez, \u201cm’he dirigit a mi mateix la pregunta, i posant tot en dubte, com si ning\u00fa no hagu\u00e9s dit mai res<\/strong>, comen\u00e7o a examinar les coses, que \u00e9s la manera veritable de saber\u201d.<\/p>\n

La ci\u00e8ncia ha d’aprendre a volar per sobre de les limitacions del llenguatge i ha de fugir de la l\u00f2gica escol\u00e0stica. El llenguatge hum\u00e0, imperfecte, sembla una maledicci\u00f3 per a aquest metge obsessionat amb l’exactitud. Els sil\u00b7logismes, segons S\u00e1nchez, s\u00f3n una aut\u00e8ntica r\u00e8mora i una presa de p\u00e8l: \u201cI ara, qu\u00e8 \u00e9s all\u00f2 de la demostraci\u00f3? Un altre cop tornar\u00e0s a definir: \u201cUn sil\u00b7logisme que suscita la ci\u00e8ncia\u201d. Has tancat el cercle. I a m\u00e9s, m’has defraudat i tamb\u00e9 t’has defraudat. Per\u00f2, qu\u00e8 \u00e9s el sil\u00b7logisme?<\/strong> Sorprenent, redre\u00e7a les orelles, desplega la fantasia, perqu\u00e8 potser no contindr\u00e0 aquest torrent de paraules\u201d. En definitiva, el que odiava era la xerrameca. Les cadenes d’infer\u00e8ncies c\u00edcliques li semblaven jocs de malabaristes, propis de murris, mediocres, falsos cient\u00edfics i prestidigitadors. \u201cEn definitiva, qu\u00e8 \u00e9s ser? No ho saps, com abans. Qu\u00e8 has aconseguit amb aquests sil\u00b7logismes? No heu provat que l’home \u00e9s ser\u201d.<\/p>\n

La seva defensa d’un protoempirisme<\/strong> est\u00e0 molt clarament plantejada: \u201cPer no veure’m embolicat [les contradiccions], lliure d’elles, m’he adre\u00e7at a les coses reals\u201d; o \u201cpel que \u00e9s f\u00e0cil veure quins est\u00fapids s\u00f3n els que busquen la ci\u00e8ncia completa i sola, sense considerar res en la realitat\u201d. Spinoza, tan semblant en to i intenci\u00f3, per\u00f2 tan diferent per ser partidari de les veritats internes, hauria considerat abominables aquestes conclusions dissolvents.<\/p>\n

Un altre tret sorprenent, en aquest cas una abs\u00e8ncia, \u00e9s la manca de cont\u00ednua apel\u00b7laci\u00f3 als cl\u00e0ssics que llasta les obres originals d’altres humanistes contemporanis. Arist\u00f2til, S\u00f2crates, Cicer\u00f3, Lucreci, Horaci i l’Eclesiast\u00e8s<\/em><\/strong> apareixen al llibre, per\u00f2 lliures d’afectaci\u00f3 i de forma notablement discreta. Aquesta lleugeresa aporta un extra de frescor a la prosa de S\u00e1nchez, i tamb\u00e9 (per qu\u00e8 no dir-ho?) un extra d’amenitat, perqu\u00e8 aquest metge fil\u00f2sof es va mostrar totalment capa\u00e7 d’expressar les seves inquietuds i fins i tot la seva indignaci\u00f3 contra el dirigisme ortodox tomista sense obstaculitzar els arguments amb inoportunes cites d’autoritat; i \u00e9s que no li calien. Tant de bo hagu\u00e9s escrit m\u00e9s obretes com aquesta. S\u00e1nchez \u00e9s tan modern que va anunciar pol\u00e8miques recents, com ara la recent protagonitzada per Markus Gabriel<\/strong>, que afirmava que el m\u00f3n no existeix, i ho afirmava amb el mateix argument sanchista del 1576: \u201cTamb\u00e9 la nostra ignor\u00e0ncia t\u00e9 una altra causa: la subst\u00e0ncia de certes realitats \u00e9s tan enorme que no la podem percebre del tot\u201d.<\/p>\n

La seva conclusi\u00f3 era clara, seguim aplicant-la: \u201cConstrueix una altra ci\u00e8ncia, (\u2026) doncs la primera ja \u00e9s falsa!\u201d. Cal continuar desafiant sempre les ortod\u00f2xies consolidades. Aquest va ser el gran missatge.<\/p>\n

\n

Font:\u00a0educational EVIDENCE<\/strong><\/p>\n

Drets:\u00a0Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Qu\u00e8 sabem d’aquest discurs de cent folis sobre els l\u00edmits del coneixement, publicat per primer cop a Li\u00f3 l’any 1581, encara que redactat el 1576? 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