El Genio...Nuevo libro de Ciro Palacios
El genio
Principio trascendental en la estética de Kant
Ciro Palacios Garcés
(254 páginas)
El genio ha sido un enigma en el que han puesto su atención muchos pensadores desde la antigüedad y es un concepto controversial en la filosofía. Es en la Crítica del juicio de Kant donde alcanza categoría de principio trascendental y se torna en término clave para explicar el fenómeno del arte. Kant instala el concepto de ‘genio’ con el fin de alcanzar un criterio objetivo para los juicios de gusto, el cual se presentaba imposible.
Este estudio tiene como propósito lograr una explicación acerca de la relación entre la experiencia del hombre frente a lo bello y lo sublime, y el insondable fenómeno de la creación de la obra artística en el pensamiento de Kant. Aquí el autor se sumerge en la estética kantiana para encontrar el fundamento que contradiga a la afirmación de Nietzsche de que Kant había enfocado su estética sólo desde la perspectiva del espectador.
- El autor dividió esta publicación en cinco capítulos. Los primeros dos grandes temas tratados son la importancia del concepto de "genio" en el fenómeno estético y el arte, y la estética como disciplina filosófica autónoma; en este capítulo se hace un breve marco referencial histórico. En el capítulo tres se habla de la Crítica del Juicio y se desarrollan conceptos sobre la capacidad de discernir, la estética filosófica, la filosofía de lo orgánico y el juicio reflexivo. El cuarto capítulo se refiere a El sujeto espectador en la Estética Kantiana y la dimensión de lo estético. Finalmente el quinto tema desarrollado es El sujeto creador "genio" como concepto clave en la Estética Kantiana.
Nació en Lima en 1943. Artista plástico y diseñador gráfico. Licenciado en Arte en la Pontificia Universidad Católica del Perú, Magíster en Comunicación Interactiva en la Universidad Autónoma de Barcelona, Magíster en Filosofía en la Universidad Nacional Mayor de San Marcos. Estudia el Doctorado en la misma universidad. Desarrolló su actividad plástica en el Perú y expuso en diversos países obteniendo importantes premios y elogios de la crítica especializada.
- Participó en el Encuentro de plástica latinoamericana en La Habana y Bienales de Arte como la Xa. de São Paulo, II Bienal de Arte de Coltejer en Medellín, III Bienal Americana de Artes Gráficas en Cali, II Bienal Internacional de Artede Ibiza, II Bienal de Lima. Su obra plástica se encuentra en museos y colecciones privadas. Es docente desde 1979 en la Universidad de Lima y ha sido profesor invitado por otras universidades nacionales y extranjeras. Ha publicado artículos y ensayos sobre filosofía y diseño gráfico en diversas publicaciones. En la actualidad es profesor de Lenguaje gráfico, Estética, Diseño gráfico y Multimedia en la Facultad de Comunicación de la Universidad de Lima y miembro del Consejo Académico.
Presentación del libro El Genio. Principio en la estética trascendental de Kant, de Ciro Palacios Garcés.
Lunes 21 de Abril de 2008
Por: Óscar Quezada Macchiavello
En primer lugar, agradezco, de corazón, la amable invitación que hace un tiempo me hizo Ciro Palacios Garcés para presentar su libro. Ciro es un buen amigo y colega por partida doble, pues somos, hace mucho tiempo, catedráticos de la Facultad de Comunicación de la Universidad de Lima y fuimos, en los noventa, condiscípulos en algunos seminarios de la Maestría de Filosofía de la Universidad Nacional Mayor de San Marcos. Conozco, pues, a Ciro, desde tiempos inmemoriales (lo que equivale a remitirnos a principios de los ochenta) y me siento muy honrado de comentar su libro y muy satisfecho por el libro mismo. Es, sin duda, un logro en el que se revela toda una trayectoria vital dedicada, desde dentro de la existencia misma, al arte, como creador (artista plástico y diseñador gráfico), como pensador (filósofo del arte) y como crítico degustador sensible de la obra de arte.
Me siento, además, muy enaltecido y honrado de compartir la mesa con el Doctor David Sobrevilla Alcázar, maestro de muchas generaciones de filósofos y uno de los pensadores más reconocidos e importantes de nuestro país, quien también fue, hasta hace muy poco, mi colega en la Escuela de Humanidades de la Universidad de Lima. Debo reconocer que la lectura del libro de Ciro y, en general, la comprensión de la obra de Kant y de sus comentaristas, se me ha facilitado notablemente gracias a la lectura de Escritos kantianos. En torno a Kant, su obra e influencia, obra de David Sobrevilla sobre el filósofo de Konigsberg. En esta ocasión, como lo podrán apreciar, el ensayo sobre “La estética de Kant”, incluido en el mencionado libro, ha sido fundamental para dar un marco teórico consistente a la lectura de la obra de Ciro Palacios.
Antes de entrar al comentario del libro, debo reconocer, una vez más, el impecable trabajo del Fondo Editorial de la Universidad Nacional Mayor de San Marcos: estamos ante el resultado de una labor profesional cuidadosa, pulcra y solvente.En el libro de Ciro Palacios, los capítulos extremos, a saber, el I y el V, configuran algo así como una tenaza que permite asir, tomar y enmarcar todo el conjunto de la reflexión. En efecto, el capítulo I, (“La importancia del concepto de genio en el fenómeno estético y el arte”), es una presentación sintética cuyo propósito es constatar la relevancia del concepto de genio en el desarrollo de la estética y la notoria influencia de la teoría kantiana a partir de la Crítica de la facultad de juzgar (más conocida como Crítica del juicio). El Capítulo V (“El sujeto creador genio como concepto clave en la estética kantiana”), “redondea” lo que el primer capítulo había prefigurado. Ahí, en el vínculo explícito del sujeto y la creación artística, se despliega de nuevo el concepto de genio, en tanto y en cuanto se nivela con el de gusto, tal como la naturaleza y el arte habían intercambiado sus lugares haciendo que la naturaleza fuese vista como propuesta, diseñada y producida por una inteligencia y que la obra de arte fuese sentida como lo más natural.
Así, el trabajo de Ciro Palacios, recae en ese lazo que une genio con arte bello. Kant, en efecto, sin necesidad de meterse en el dominio de una psicología de la producción del arte, fiel a los postulados filosóficos trascendentales, introduce y sustenta el concepto de genio, primero, entendiendo a los sujetos productores como individuos no contingentes, que suministran una regla que rige lo que se produce, pero no el cómo se produce; y segundo, entendiendo a partir de la originalidad y la no imitación, los productos como modelos…y, en consecuencia, la apariencia del arte bello como naturaleza. La tesis central de Ciro Palacios queda así dispuesta: el concepto de genio, en el sistema trascendental, permite a Kant colocar su estética a medio camino entre las estéticas del espectador (estéticas patéticas les diría yo, o páticas para liberarnos de las connotaciones de aquel término) y las del creador (estéticas poéticas). Entonces pues, interpretando a Ciro, el genio garantiza el balance de las dos caras de lo estético: la poética y la pática) (p. 245). Por cierto, aunque la semiótica de la comunicación sugiera poner al genio “del otro lado” de la obra de arte, en la posición del enunciador, y al gusto “de este lado”, en la del enunciatario, prefiero, al menos por ahora, sustraerme a esa tentación.
Ahora bien, en la perspectiva mítica, el tema del genio me ha llamado siempre la atención por la sencilla razón de que allí se concentra o condensa uno de los temas o motivos más característicos de la reflexión filosófica, a saber, el de la presencia de lo divino en lo humano (llamada, por algunos, “entusiasmo”). Esa presencia, según Cassirer en su Filosofía de las formas simbólicas, fue cambiando su sentido, desde las formas demoníacas originales hasta las significaciones más espirituales. Cassirer da cuenta de cómo Usener rastrea ese proceso guiándose del devenir semántico de los términos daímon y Genius. El demonio es primero expresión de un ‘dios momentáneo o especial’: cualquier contenido de la representación u objeto, con tal de que despierte y atraiga el interés mítico-religioso puede ser elevado al rango de un verdadero dios o demonio. Pero, luego, hay otro movimiento que transforma los demonios exteriores en demonios interiores. Así, los dioses del instante, o momentáneos, ocasionales, se convierten en seres y personajes del destino. Lo que constituye el demonio del hombre ya no es lo que a este le sucede sino lo que originalmente es. Desde que nace, al hombre le es dado su demonio, éste lo acompañará en la vida, guiará sus deseos y, hasta que muera, determinará sus actos. El desarrollo de esta concepción se expresa en el concepto itálico de Genius [En el Diccionario de Latín se lee, Genius: Divinidad particular de cada hombre que nacía y moría con él]. Tal como su nombre lo indica, se trata del auténtico ‘creador’ físico y espiritual del hombre. Origen y expresión de su peculiaridad personal. Entonces, todo lo que en sí posee una auténtica forma espiritual tiene Genius.
El Genius pertenece no solo al individuo, también a la familia, al Estado, al pueblo y, en general, a cualquier forma de comunidad humana. Esta concepción mítica, innata, subsiste, persiste, resiste, insiste en el pensamiento ilustrado, cuyo parangón es Kant. Porque, sin duda, en el concepto de genio se afirma un innatismo: mediante el genio la naturaleza da la regla al arte, en cuanto ha de ser arte bello (leit motif en la teoría kantiana). Esa afirmación de lo innato proviene, pues, del pensamiento mítico. Resuena el emblemático quiasmo de Horkheimer y Adorno: “La Ilustración es Mito. El Mito es Ilustración”.
[Cuando un refrán reza: “Genio y figura hasta la sepultura” o cuando se dice de alguien que “no puede con su genio”, se está aludiendo, por un lado, a la inmanencia y permanencia del genio a lo largo de toda la existencia de una persona; y, por otro lado, a su notable fuerza, al poder de su presencia alienante].[Por lo demás, se escucha decir, casi como lugar común que “el genio no nace, se hace”…¿Sí? ¿Nace o se hace?. ¿No será que se hace a punta de pasión, esfuerzo y trabajo? ¿No será, más bien, en la perspectiva de una ética “empirista”, de la experimentación, algo que se adquiere y se pule en la medida en que se prueba y se pone a prueba? Dejémoslo ahí, lo que nos interesa es que, sobre el concepto de genio, se proyecta una sombra de pensamiento mítico en la que residiría su adscripción a lo innato].
Mas allá de esa discusión, siempre posible, en el libro que estamos comentando partimos de una evidente restricción semántica:
“El talento de descubrir se llama genio. Pero este nombre se da solamente a un artista, o sea al que sabe hacer algo y no al que conoce y sabe mucho, y no se le da a un artista que solamente imita, sino al capaz de producir su obra de manera original y, en fin, se le da solo cuando su obra es magistral, esto es, cuando merece ser imitada como ejemplo” (Antropología, ò 57).
Éste es el significado de la definición que Kant da del genio en la Crítica del juicio, como el “talento (don natural) que da la regla al arte. Y ya que el talento, en cuanto es una facultad innata productora del artista, pertenece a la naturaleza, podría decirse que el genio es la innata disposición natural del ánimo (ingenium) mediante la cual la naturaleza da la regla al arte.” (Crítica del juicio, ò 45).
Entonces, las bellas artes son, necesariamente, artes del genio. Ya que el arte bello no puede inventarse a sí mismo la regla según la cual debe traer a la realidad su producto, y como sin regla un producto no puede ser denominado obra de arte, es la naturaleza misma la que tiene que dar en el sujeto – a través del acuerdo de las facultades del mismo – la regla al arte. O sea que el arte bello solo es posible como producto del genio. Pero, señala Ciro, “Kant manifiesta la posibilidad asignada al genio en la posibilidad no sólo del arte bello sino también en la posibilidad del juicio estético, lo cual marca una alternancia y reciprocidad de los conceptos de gusto y genio en su estética (…) Más aún, ante el gusto de carácter cambiante, el genio como principio trascendental para la belleza en el arte satisface mejor el requisito de invariabilidad al paso del tiempo”. (p. 244). Me pregunto, ¿no será que el gusto es más una cuestión de experiencia mientras el genio iría más allá de la experiencia, hacia lo espiritual? ¿Es acaso casual que se hable, a propósito del genio, de inspiración (spiritus), de chispa creadora? ¿O de esa inspiración como locura divina? (Platón en el Fedro, 244ª, sigs).
Como talento, el genio huye de toda regla, pero como creador de ejemplares se distingue de toda extravagancia. Es naturaleza porque no obra racionalmente, y es naturaleza que da regla al arte. Kant observa que, justo por estas últimas características, “la palabra genio ha sido derivada de Genius, que significa el espíritu propio de un hombre, el que le fue dado de nacimiento, el que lo protege, lo dirige y de cuya sugerencia provienen las ideas originales” (Crítica del juicio # 46). En efecto, si ese talento produce aquello para lo cual no puede darse regla determinada alguna, entonces ese talento es original (originalidad, primera propiedad del genio). Pero cuidado, lo absurdo también puede ser original; por lo tanto, los productos del genio deben ser a la vez modelos, es decir, productos ejemplares, parangones no surgidos mediante la imitación, sino sirviendo a otros como criterio o regla de enjuiciamiento. Por cierto, el genio no puede dar cuenta científica de cómo trae a la realidad su producto, se limita, pues, a dar la regla en tanto naturaleza. De ahí que la naturaleza, a través del genio, prescribe la regla al arte bello, y no a la ciencia.
Esa regla debe, entonces, ser abstraída del producto, en que otros podrán probar su talento, sirviéndose del producto como modelo, no para copiarlo, sino para seguirlo, como explica David Sobrevilla. Las ideas del artista despiertan ideas parecidas en sus discípulos, cuando la naturaleza ha provisto a estos de una proporción semejante de las facultades del ánimo. No puedo dejar de pensar, por ejemplo, en la relación Beethoven/Brahms, aunque este último no sea reconocido “oficialmente” como discípulo de aquel.
Hay que colegir, de todos modos, que la originalidad no basta, que el genio proporciona sólo el material para los productos del arte bello, por lo tanto, la elaboración de ese material y la forma que se le imponga, exige un talento formado en la escuela.
Kulenkampff detecta aquí una ambigüedad en el concepto de regla en la que no puedo detenerme. El caso es que Kant, para evitar dificultades, plantea una segunda teoría de la genialidad recurriendo al gusto. Éste, como la facultad de juzgar en general, sería la disciplina (o crianza) del genio: le corta las alas y lo hace decente, lo pule; pero, a la vez, le da una dirección, le señala un dominio, una extensión que le permita permanecer conforme a un fin, le da claridad, lo ordena, le da duración en el tiempo, reconocimiento universal. Así, si en la oposición de gusto y de genio, dentro de un producto, hay que sacrificar algo, debería ser en la parte correspondiente al genio.
El gusto, al adecuar los actos de producción humano a lo inteligible y al evitar así los excesos de una imaginación desbocada, termina dirigiendo al genio, pese a que antes Kant había sostenido que entra en actividad en el momento puramente pasivo y no productivo de la experiencia estética (ò 48). Kulenkampff cree ver aquí la destrucción, por el propio Kant, de su teoría originaria de la genialidad. Al separar la imaginación del entendimiento colocando a la primera bajo el dictado del gusto, se arruinaría lo valioso del planteamiento de la genialidad como la capacidad de una producción no sometida a reglas. De ahí que, según Kulenkampff, Kant se haya visto obligado a formular otra teoría del arte como expresión de las ideas estéticas, en la que da cabida al concepto de espíritu (como principio vivificante en el ánimo). (Que Ciro trata, explícitamente en dos oportunidades: pp. 212, 244).
Ya Kant había advertido el peligro inherente al uso del concepto de genio, que parece dispensar a algunos hombres del aprendizaje, de la investigación y de los deberes comunes, y se había planteado el problema de si los grandes genios contribuyen al progreso efectivo del hombre en forma más significativa que las “cabezas mecánicas” que se apoyan en el bastón de la experiencia (Antr., ò 58).
Volviendo a la metáfora de la tenaza, se impone una “retrolectura” que justifica así el despliegue de los capítulos intermedios. Así, en el capítulo II: ha tenido bastante sentido observar los contornos de la evolución de la Estética como disciplina: las categorías que marcaron diferentes tendencias, las convergencias que permitieron ir armando una Estética autónoma y sistemática en torno al problema de la objetividad del juicio sobre la obra de arte. También ha tenido mucho sentido, ya en el capítulo III, enfatizar las tesis de Kant sobre la capacidad de discernir, en especial, la que distingue –en su estructura y validez objetiva- el juicio reflexionante, del juicio teórico y del práctico.
[“Si lo universal (la regla, el principio, la ley) es dado, la facultad de juzgar, que subsume en ella lo particular (…), es determinante. Pero si sólo lo particular es dado, sobre lo cual la facultad de juzgar debe encontrar lo universal, entonces la facultad de juzgar es solamente reflexionante].
Ciro Palacios decide compenetrarse con los dos tipos de juicio reflexionante, aquel con finalidad, teleológico, y aquel otro, estético. En el primero, se hace como si la naturaleza tuviera finalidades y diseños ajustados a la razón humana; se busca la regla general en donde ha de subsumir al objeto al que se refiere. Se trata, pues, de la finalidad objetiva, característica de la crítica de la facultad de juzgar teleológica. Pero en los segundos, que son desinteresados y no presuponen fin alguno para el juicio, echa raíz la investigación de Ciro Palacios. Porque a pesar de que no tiene fin, la estética encuentra su principio en la finalidad, ya no objetiva, sino subjetiva, que es finalidad sin fin. Los juicios estéticos, reflexionantes también, no refieren entonces la representación al objeto, sino al sujeto totalmente y al sentimiento que esa representación provoca en el sujeto; no ponen en relación con concepto alguno. Esa finalidad subjetiva caracteriza entonces a la crítica de la facultad de juzgar estética. Allí, se despliegan las cuestiones de la belleza y de lo sublime, tópicos de la primera parte de la Crítica del juicio dedicada precisamente a la Estética. [La segunda, dedicada a la teleología dará un contorno teórico y ético indispensable para llevar adelante la ardua tarea de entender la compleja y, para algunos, misteriosa y oscura arquitectónica de esta, la última Crítica de Kant].
Se ha desbrozado, pues, la ruta hacia el sujeto de la estética trascendental y sus facultades (que son capacidades del espíritu): la facultad de conocer, el sentimiento de placer y displacer (o dolor) y la facultad de desear (o apetitiva). El sujeto, a partir de Kant, es el determinante de las condiciones de posibilidad para la estimación estética. Así, el sujeto y la contemplación estética van a fundamentar lo bello, y, por ende, el juicio de gusto. El gusto es, pues, sólo una facultad ligada al juicio, no una facultad productiva, y el hecho de que una obra esté conforme con él, no le imprime el carácter de obra de arte bello. Hay obras irreprochables en materia de gusto pero que, se dice, carecen de espíritu. Pensar, entonces, a profundidad, la cuestión del genio, es indagar por el espíritu del arte, o, en otros términos, por la presencia de lo divino en lo humano.
Para terminar, haré un contrapunto de la propuesta de Kant que Ciro nos ha presentado, con algunas pertinentes sugestiones de Paul Valéry en un pequeño artículo que titula “El infinito estético”. Señala que el poeta, el creador de arte, debe estar presto para arrancar a su espíritu y fijar sin tardanza el precioso accidente de su entusiasmo, antes de que ese mismo espíritu, arrebatado más allá de lo bello, lo recobre, lo disuelva y lo refunda en su combinatoria infinita.
Para justificar y dar un sentido preciso a esa combinatoria infinita basta recordar que en ese orden de cosas la satisfacción hace renacer la necesidad, la respuesta regenera la pregunta, la presencia engendra la ausencia, y la posesión el deseo.En el orden práctico alcanzar el fin hace que se desvanezcan las condiciones sensibles del acto (“si alguien tiene hambre, el hambre le hará hacer lo necesario para quedar anulado cuanto antes”, el conjunto de efectos tendencialmente finitos constituye el orden de las cosas prácticas). En el orden estético sucede todo lo contrario, en ese “universo de sensibilidad” la sensación y su espera son de algún modo recíprocas, se buscan una a otra indefinidamente tal como en el universo de los colores los complementarios se suceden y se permutan a partir de una fuerte impresión en la retina (“si a alguien el alimento le resulta delicioso, ese deleite querrá durar en él, querrá perpetuarse o renacer”).
El hambre nos apremia a acortar una sensación; el deleite a desarrollar otra distinta. Los sentidos nos inducen de tiempo en tiempo a demorarnos en las impresiones que nos causan, a conservarlas o renovarlas. Hay canciones, sabores o escenarios que no quisiéramos que terminen nunca). El conjunto de tales efectos, tendencialmente infinitos constituye el orden de lo estético. En ese infinito estético, creo yo, emerge el genio como espíritu que abre mundos de nuevas combinatorias.
Ahora bien, en la “obra de arte”, el orden de lo práctico y el de lo estético se combinan de manera peculiar. La “obra de arte” es resultado de una acción cuya meta finita es provocar en alguien desarrollos infinitos. De donde cabe deducir que el artista es un ser doble, pues combina las leyes y medios del mundo de la acción con miras a un efecto que es producir el universo de la resonancia sensible. Se han hecho cantidad de tentativas para reducir las dos tendencias a una de ellas. La Estética no tiene otro objeto. Pero el problema sigue intacto.
Un trabajo como el de Ciro, enhebrado en la compleja y oscura arquitectónica kantiana, apunta, pone la mira, entusiastamente, en esa problemática amalgama de libertad y naturaleza. He ahí su valor.
Gracias
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