¿El ser real determina la consciencia de lo real?

Por: Alicia Martínez.

 

 

(…) el realista no se limita a decir que la realidad existe. Sostiene una tesis que los construccionistas niegan, o sea, que no es verdad que ser y saber equivalgan, y que, aún más, entre ontología y epistemología existen numerosas diferencias esenciales a las que los construccionistas no prestan atención (Ferraris, 2012, p. 46).

 

Resulta bastante interesante y poco usual que una corriente filosófica tenga una partida de nacimiento precisa a nivel de poder señalar su día y hora. No obstante, el inicio del prólogo de Manifiesto del Nuevo Realismo de Maurizio Ferraris podría afirmar lo contario. Así como si dijéramos que el comunismo moderno surgió un agosto de 1844 en el Café de La Regence, en París, donde se encontraron Marx y Engels; Ferraris afirma que el Nuevo Realismo surgió en julio de 2011, en el Instituto Italiano para los Estudios Filosóficos de Nápoles.

No sería para nada relevante la comparación anterior si no fuera porque es, precisamente, la imposibilidad de enmendar un hecho concreto, real, objetivo, la apuesta que Ferraris (2012) propone como alternativa teórica, en oposición a la interpretación radical de la realidad que el posmodernismo ha pregonado los últimos 50 años y que el autor denomina como “ataque posmoderno a la realidad” (p. 1).

Es bastante conocido ya, que la crisis del marxismo soviético y el ocaso de los grandes relatos, en la segunda mitad del siglo XX, provocó en la reflexión filosófica crítica occidental la búsqueda de nuevas alternativas para la interpretación y comprensión de la realidad, la sociedad y lo humano. Mas, lo que no pudo preverse con la suficiente cautela -al menos si se asumen una intención emancipatoria y no una directa y cínica complicidad con el status quo en los intelectuales adscritos al posmodernismo- es el extremo énfasis que se dio a la “interpretación”, a tenor de lo cual Ferraris (2012) señala:

 

Y era tal el destino del mundo moderno, cuyo meollo no había que buscarlo tanto en la frase “Dios ha muerto” (como sostenía, antes de Nietzsche, Hegel) sino más bien en la sentencia “no hay hechos, solo interpretaciones”, porque el mundo verdadero había terminado por ser una fábula. Una fábula que se repite, según la ciclicidad del eterno retorno y no según el devenir de la historia universal como progreso de la civilización” (p. 3)

 

De esta forma, la posmodernidad había fundado – con o sin responsabilidad de sus autores – una corriente capaz de justificar la construcción de significados y significantes más allá de los hechos en sí mismos. Los posmodernos -podría admitirse que con cierta legitimidad- partiendo de la poca confianza en la idea de progreso y denunciando una especie de mitología positivista del progreso humano, según nuestro autor, propinaron un golpe profundo al mundo moderno, aunque no a los sujetos que detentaban en el poder, sino al mundo moderno de “una masa de personas que de posmodernidad no han oído hablar nunca, o casi nunca, y que sólo han padecido los efectos del proceder mediático, partiendo por el primero y el más decisivo: la convicción de que se trata de una mundo sin alternativas” (Ferraris, 2012, p. 5).

La crítica a los metarrelatos, la desconfianza en el progreso, y cierta pretensión de novedad, llevaron a los posmodernos a redactar y enunciar una narrativa y un discurso en el que se ponía en duda la razón como medio emancipatorio e, incluso, se argumentaba de éste como fuente del sometimiento. De ahí que otras sensibilidades diferentes al logos hayan sido puestas en la palestra de la discusión filosófica para buscar formas de liberación las cuales “se debe buscar en la pista de los sentimientos y del cuerpo, los cuales constituirían de por sí una reserva revolucionaria” (Ferraris, 2012, p. 5).

Así, el surgimiento del posmodernismo se había fundado como oposición a la hegemonía de occidente tanto a nivel filosófico, pero sobre todo en el ámbito científico; en tanto que la primera oposición -la filosófica- repercutía directamente en la construcción paradigmática de los métodos científicos sustentados en la búsqueda de la verdad y el principio de objetividad. En palabras de Ferraris (2012), una tendencia posmoderna a la ironización como forma de condena a la verdad y la objetividad, irónicamente, terminó por encontrar en Heidegger una referencia teórica para “abandonar la noción tradicional de «verdad»” (p. 14) y es en ese punto donde, también, puede dar comienzo a las repercusiones posmodernas de la interpretación por encima de la realidad de los hechos: se había pasado de la discusión de los hechos a la discusión de las opiniones.

De esta manera, en un contexto donde las fronteras entre hecho y opinión; entre mito y logos, ya no solo eran delgadas sino inexistentes; donde son los espacios mediatizados los reemplazos de la plaza pública como arena de la deliberación democrática “se revoca cualquier actualidad a lo real, y en su lugar se instala una casi realidad con fuertes elementos fabulísticos” (Ferraris, 2012, p. 23). Los medios de comunicación asumen la responsabilidad de dirigir el flujo de las opiniones y, por lo tanto, adquieren un poder fundamental en tanto que asumen la posibilidad, también de manipular, para lo cual hacen uso de tres recursos: La yuxtaposición, como unión inconexa de acontecimientos y datos; la dramatización, como reemplazo de los seres reales por actores que teatralizan la realidad y la onirización, como transformación de la realidad en una fábula donde no hay ya “nada por imaginar” (Ferraris, 2012, p. 23).

A este proceso, bastante acelerado en términos históricos, Ferraris lo denomina realitysmo que no es otra cosa adoptar el formato de los programas del reality show a la realidad toda, donde desaparece la línea divisoria entre lo realmente existente y lo realmente representado. El autor refiere:

 

Si no existe el mundo externo, si entre realidad y representación no hay diferencia, entonces el estado de ánimo predominante llega a ser la melancolía, o mejor que podríamos definir como síndrome bipolar que oscila entre el sentido de omnipotencia y el sentimiento de la vanidad del todo. Pero, al final uno se siente solo. El mundo afuera no es, estamos simplemente soñando nuestro sueño o incluso un sueño soñado por otros, un sueño programado y un poco vencido (Ferraris, 2012, p. 24).

 

Realizado este análisis de las implicaciones sociales del posmodernismo y las consecuencias en ámbitos extra filosóficos o, dicho de otra manera, después de pasar revista de los daños políticos que el posmodernismo infligió en las sociedades en las que se aceptaron sus postulados como esquemas interpretativos, Ferraris propone como un nuevo momento o estadio de la discusión filosófica al Nuevo realismo, postura que es consciente de que su surgimiento es respuesta al constructivismo posmoderno y como continuación necesaria del fin del giro lingüístico que, a su vez, ha implicado el “retorno a la percepción” (Ferraris, 2012, p. 27), punto que resulta bastante relevante en tanto que reivindicará el regreso a la estética como “filosofía de la percepción” (Ferraris, 2012, p. 27) donde lo estético “ha revelado una nueva disponibilidad respecto al mundo externo, de una realidad que desborda los esquemas conceptuales y que es independiente de ellos, justamente porque no nos es posible, con sólo la fuerza de la reflexión, corregir las ilusiones ópticas, o cambiar los colores de los objetos que nos rodean”. Finalmente, el nuevo realismo es consecuencia de un viraje ontológico que retoma un ciencia del ser donde “la multiplicada de los objetos que -desde la percepción de lo social- constituyen una dimensión de análisis no subordinada necesariamente a las ciencias de la naturaleza” (Ferraris, 2012, p. 28)

De esta manera, la propuesta de Ferraris, aún cuando el autor indica que no pretende convertirse en corriente, de facto lo es, en tanto que compendia una serie de modos de comprender y entender la filosofía, su rol en la sociedad y también de comprender la realidad misma. Un corriente que bien podría señalarse como una contrarrevolución post-postmodernista que, a su vez, implica una suerte de retorno ante-posmoderno, sin que ello implique omitir las necesarias actualizaciones al realismo y la formulación de nuevos horizontes de discusión filosófica.

El nuevo realismo es también una postura contemporánea, en la medida que articula: ontología, crítica e iluminismo como un conjunto organizado de herramientas conceptuales para enfrentar las falacias posmodernas que Ferraris (2012) identifica como: “la falacia del ser-saber, la falacia del acertar-aceptar, y la falacia del saber-poder” (p. 28).

Del capítulo reseñado en el presente ensayo, con seguridad se puede afirmar que el concepto central que propone Ferraris (2012) y que organiza a continuación de su manifiesto es el de inenmendabilidad que implica que las cosas del mundo exterior existen aún sin la consciencia o incluso la existencia del sujeto que los mira, estudia, interpreta o percibe; como indica el autor: “el agua moja, y el fuego quema, sea que yo lo sepa o que no lo sepa, independientemente de los lenguajes, esquemas y categorías, por más que, en algunas circunstancias, nos resistamos a ello” (p. 29).

La propuesta de Ferraris supone un regreso de la confianza en lo humano y en sus capacidades para hacer frente a sus desafíos, no solo porque retoma la disputa por el sentido de lo real, sino, precisamente porque lo reivindica, porque reconoce la realidad como el elemento fundamental donde se desarrolla el conflicto y, también, porque interpela las falsas equidistancias que han legitimado la imposibilidad del cambio.

Más allá de una innovadora organización de los recursos filosóficos de la tradición occidental, la propuesta de Ferraris, a modo personal, supone una necesaria mirada a lo político desde una perspectiva del poder como posibilidad de transformación y no sólo como ámbito interpretativo de lo que han hecho con el poder. Tal como Marx (1976) señaló: “No es la conciencia del hombre la que determina su ser sino, por el contrario, el ser social es lo que determina su conciencia” (p. 4), el Manifiesto del Nuevo realismo es una invitación a reivindicar que la consciencia de lo real pasa por la existencia de lo real como algo objetivo; y que la realidad va más allá de los métodos que la humanidad, dispone por ahora para analizarla, comprenderla y, en la medida de sus posibilidades, también transformarla.

Finalmente, como criterio personal, habrá que precisar la distinción que se realiza entre mundo externo y mundo interno para que la propuesta del nuevo realismo no caiga, involuntariamente, en posición cercanas a la metafísica donde se requiera de entidades externas como principios creadores, a fin de que este nuevo planteamiento no termine con la misma suerte que los posmodernos que hoy critica. Sera menester aprovechar este giro, para revitalizar también una comprensión materialista del realismo.

 

Alicia Martínez. Humana. Estudiante de la filosofía. Creo en que la humanidad puede ser lo que esperamos hacer y que es posible un mundo para todxs; en la filosofía como un acto de despertar a las estatuas de sal y para derribar a los ídolos. 

 

Referencias

  • Ferraris, M. (2012). Manifiesto del nuevo realismo. Santiago: Ariadna.
  • Marx, K. (1976). Introducción a la Crítica de la Economía Política.

 

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106 comentarios en “¿El ser real determina la consciencia de lo real?”

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