| Name: | Description: | Size: | Format: | |
|---|---|---|---|---|
| 891.06 KB | Adobe PDF |
Authors
Advisor(s)
Abstract(s)
Nicolau Maquiavel é justamente considerado como um dos expoentes máximos do pensamento moderno. É fácil perdermo-nos entre a diversidade das suas interpretações. Não há escola de pensamento que não aborde Maquiavel e que não reivindique a sua interpretação como a mais genuína leitura do Florentino. Esta dissertação pretende analisar a interpretação de Leo Strauss. Trata-se de uma interpretação que identifica na resposta de Maquiavel ao problema teológico-político o movimento fundacional da modernidade política e filosófica. Strauss procura construir a tese de que Maquiavel pretendeu dissolver a influência da religião cristã e da filosofia clássica da vida política das sociedades do seu tempo, dando primazia a uma atitude marcada por uma nova razão, a que se logrou chamar razão moderna. No cerne desta resposta de Maquiavel está uma atitude que comummente se chama de realismo. Strauss identifica
em Maquiavel a construção de um verdadeiro projecto político-filosófico e de uma estratégia filosófico-literária para o pôr em marcha. Nesse projecto, Maquiavel parte de uma nova concepção política do homem, sobretudo na dimensão de uma rejeição total da influência religiosa. Strauss reflecte sobre este projecto e as suas consequências, destacando na obra do Florentino aquilo a que chama de paixão ou ira anti-teológica. Teria sido esse o espírito a animar a fundação da modernidade, um espírito ainda emprenhe nos seus mais basilares alicerces. A demonstração dessa dimensão anti-religiosa em Maquiavel é o que move todos os esforços exegéticos por parte de Strauss. Mas trata-se de uma interpretação que se funda no próprio entendimento de Strauss do que
deve ser a filosofia, uma dimensão que também trabalharemos nesta dissertação. E também Strauss partilha com Maquiavel a preocupação, quase a obsessão, de procurar a melhor articulação possível entre as diferentes formas de conhecimento que se propõe contribuir para a organização da vida política.
Trata-se de estruturar os contributos da razão e da fé. Para Strauss, trata-se sobretudo de procurar justificar a superioridade da vida filosófica contra os seus adversários, sob a admoestação de que a modernidade não o fez convincentemente. Esperamos que com este trabalho o leitor possa inteirar-se da importância de estudar Maquiavel enquanto um autor decisivo para a compreensão de uma panóplia infindável de problemas dos dias de hoje. Bem como de compreender a perspectiva sob a qual o nosso projecto moderno se fundou, com todas as vantagens e limitações que lhe são próprias.
Niccolò Machiavelli is rightly considered one of the greatest exponents of modern thought. It is easy to get lost in the diversity of interpretations of his work. There is no school of thought that does not address Machiavelli and claim their interpretation to be the most genuine reading of the Florentine. This dissertation aims to analyze Leo Strauss's interpretation of Machiavelli. Strauss's interpretation identifies Machiavelli's response to the theological-political problem as the foundational movement of political and philosophical modernity. Strauss seeks to build the thesis that Machiavelli aimed to dissolve the influence of Christian religion and classical philosophy in the political life of the societies of his time, giving priority to a new reason which came to be known as modern reason. At the heart of Machiavelli's response is an attitude commonly called realism. Strauss sees in Machiavelli a construction of a true political philosophical project as well as a philosophical-literary strategy to implement it. In this project, Machiavelli starts from a new political conception of man, especially regarding his total rejection of religious influence. Strauss reflects on this project and its consequences, highlighting what he calls an anti-theological passion or ire in Machiavelli's work. This spirit would have animated the foundation of modernity, a spirit still present in its most basic foundations. Demonstrating this anti-religious dimension in Machiavelli is what motivates all of Strauss's exegetical efforts. But this interpretation is based on Strauss's own understanding of what philosophy should be, a dimension that we will also explore in this dissertation. Strauss also shares with Machiavelli the concern, almost obsession, to seek the best possible articulation between the different forms of knowledge that aim to contribute to the organization of political life. This means structuring the contributions of reason and faith. For Strauss, this is primarily about justifying the superiority of philosophical life against its adversaries, under the admonition that modernity has not done so convincingly. We hope that this dissertation will allow the reader to understand the importance of studying Machiavelli as a decisive author for understanding an endless array of problems in today's world. And to understand the perspective from which our modern project was founded, with all its advantages and limitations.
Niccolò Machiavelli is rightly considered one of the greatest exponents of modern thought. It is easy to get lost in the diversity of interpretations of his work. There is no school of thought that does not address Machiavelli and claim their interpretation to be the most genuine reading of the Florentine. This dissertation aims to analyze Leo Strauss's interpretation of Machiavelli. Strauss's interpretation identifies Machiavelli's response to the theological-political problem as the foundational movement of political and philosophical modernity. Strauss seeks to build the thesis that Machiavelli aimed to dissolve the influence of Christian religion and classical philosophy in the political life of the societies of his time, giving priority to a new reason which came to be known as modern reason. At the heart of Machiavelli's response is an attitude commonly called realism. Strauss sees in Machiavelli a construction of a true political philosophical project as well as a philosophical-literary strategy to implement it. In this project, Machiavelli starts from a new political conception of man, especially regarding his total rejection of religious influence. Strauss reflects on this project and its consequences, highlighting what he calls an anti-theological passion or ire in Machiavelli's work. This spirit would have animated the foundation of modernity, a spirit still present in its most basic foundations. Demonstrating this anti-religious dimension in Machiavelli is what motivates all of Strauss's exegetical efforts. But this interpretation is based on Strauss's own understanding of what philosophy should be, a dimension that we will also explore in this dissertation. Strauss also shares with Machiavelli the concern, almost obsession, to seek the best possible articulation between the different forms of knowledge that aim to contribute to the organization of political life. This means structuring the contributions of reason and faith. For Strauss, this is primarily about justifying the superiority of philosophical life against its adversaries, under the admonition that modernity has not done so convincingly. We hope that this dissertation will allow the reader to understand the importance of studying Machiavelli as a decisive author for understanding an endless array of problems in today's world. And to understand the perspective from which our modern project was founded, with all its advantages and limitations.