T36378 - trabajo social fundamentos PDF

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UNIVERSIDAD COMPLUTENSE DE MADRID FACULTAD DE FILOSOFÍA DEPARTAMENTO FILOSOFÍA TEÓRICA

TESIS DOCTORAL LA RELACIÓN DEL SER HUMANO Y LA NATURALEZA: UNA EXPERIENCIA INTEGRAL DE VIDA. APROXIMACIÓN DESDE EL PENSAMIENTO COSMOTEÁNDRICO DE RAIMON PANIKKAR

MEMORIA PARA OPTAR AL GRADO DE DOCTORA PRESENTADA POR

Jéssica Sepúlveda Pizarro Directores Juan José García Norro Ángeles Canadell Prat

Madrid, 2015

©Jéssica Sepúlveda Pizarro, 2015

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Agradecimientos La Vida es el ritmo del ser, como nos dirá Raimon Panikkar, y en ese despliegue, la sincronicidad se presenta en el rostro de muchas personas que te acompañan en un momento importante de tu vida. Así ha sido en los años de elaboración de esta tesis doctoral. Desde la primera idea de investigación, donde en su oportunidad, el Dr. Ricardo Salas de Chile me habló de Raimon Panikkar, inmediatamente fui a comprar unos de sus libros, De la Mística. Al leerlo, por primera vez veía en el pensamiento de un autor que podía desarrollar mis intuiciones filosóficas en el tema de estudio. De ahí, la concatenación de hechos mirados en tiempo actual, es la imagen instantánea de personas que con su ayuda fueron dando forma a esta investigación. Así fue como en el inicio, mi amiga Solange Cárcamo me animó a seguir los estudios de postgrado en filosofía. Luego, la visita a Chile del Dr. Raúl Fornet-Betancourt, quien inmediatamente mostró su cálida acogida, propia de un hombre sabio, para asesorarme en mi tesis y recomendarme a posibles Directores. Tiempo después, la profundidad de sus palabras, tuve el gusto de escucharlas en los encuentros de la Asociación Filosofía de la Tierra y de las Culturas realizados en la ciudad de Barcelona. Por él, llegué a mi Directora de tesis, la Dra. Àngels Canadell. Con ella, desde el primer momento que nos conocimos supe que tendría una Directora de Tesis que me acompañaría de modo cercano en la elaboración de la investigación. Ella, familiarizada con el pensamiento de Raimon Panikkar “mayor”, el de autoría del Ritmo del ser, supo conjugar en su acompañamiento, tanto la dirección de una tesis como darme la necesaria libertad para procesar y crear mis propias tesis de investigación. Depositó en mí una confianza, de la que le estoy muy agradecida. Sé que las sendas investigativas de mi tesis doctoral no siguen el camino tradicional de los estudios propios de la naturaleza, ecología y medio ambiente. Saber cimentar esta tesis, que en sus inicios no era fácil de explicar, tuvo la recepción positiva del Dr. Juan José García Norro, del que fuera el primer bosquejo del proyecto de investigación. Asumir la Dirección de Tesis, como académico de la Universidad Complutense de Madrid, siempre fue un apoyo en facilitar todos los procedimientos de la gestión académica que están soterrados e invisibles en una investigación doctoral. Su forma de hablar y expresar ese entusiasmo por los temas de estudios sobre la mística, así como su respeto a la diversidad de pensamiento, siempre centraban en mi ese logos filosófico, del que muchos veces me sentía carente al no tener la titulación en filosofía. Gracias. Una tesis doctoral, trae grandes amistades, que se valoran aún mucho más cuando te toca vivir en un país extranjero. Mis agradecimientos a mi amiga Ibis Albizu, compañera de estudio del Máster y Doctorado en Filosofía, y de quien siempre he sentido una admiración por su generosidad en compartir los conocimientos. A Toni Frías, quien me acompañó en muchas de las disquisiciones filosóficas de mi tesis doctoral en agradables paseos por la ciudad de Barcelona. Finalmente agradezco a mi familia, padres, hermanos y sobrinos, quienes a la distancia desde Chile, siempre me entregaron su apoyo y ánimo.

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COTEIDO

SUMMARY.............................................................................................................................. 6 ITRODUCCIÓ ............................................................................................................................... 14

CAPITULO 1 .................................................................................................................................... 22 LA REALIDAD ES RELACIÓ .................................................................................................... 22 1.1

La Trinidad radical. ............................................................................................................ 23

1.2

La a-dualidad (el advaita). .................................................................................................. 32

1.3

La relatividad radical. ......................................................................................................... 39

CAPITULO 2 .................................................................................................................................... 47 EL DIAMISMO DE LA PERICHÔRESIS TRIITARIA DE LA REALIDAD COSMOTEÁDRICA .................................................................................. 47 2.1

Ser y vacío: el ser es uno con la vacuidad. .......................................................................... 48

2.2

Ser y tiempo: La Vida como zôê. ........................................................................................ 53

2.3

Ser cosmoteándrico: mythos, logos y pneuma. .................................................................... 61

CAPITULO 3 ................................................................................................................................... 71 LA ITUICIÓ COSMOTEÁDRICA ........................................................................................ 71 3.1

Lo Divino ........................................................................................................................... 73

3.2

Lo humano: la consciencia. ................................................................................................ 74

3.3

El Mundo ........................................................................................................................... 75

CAPITULO 4 .................................................................................................................................... 79 RELACIÓ ETRE EL KOSMOS Y LO DIVIO ...................................................................... 79 4.1

La indagación filosófica acerca de la physis y el kosmos. .................................................... 79

4.2

La secularidad sagrada. ...................................................................................................... 89

4.3

La Teofísica. ...................................................................................................................... 94

CAPITULO 5 .................................................................................................................................. 100 RELACIÓ ETRE EL HOMBRE Y LO DIVIO ................................................................... 100 5.1

La indagación al misterio trinitario del hombre. ................................................................ 101

5.2

La cristofanía: La experiencia del tú. ................................................................................ 104

5.3

La Cuádruple naturaleza humana. ..................................................................................... 117

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CAPITULO 6 .................................................................................................................................. 123 RELACIÓ ETRE EL HOMBRE Y EL KOSMOS: LA ATURALEZA COMO SÍMBOLO ...................................................................................... 123 6.1

Una aclaración terminológica: kosmos, naturaleza y tierra. ............................................... 126

6.2

El símbolo como palabra primordial: el ser habla – la naturaleza habla. ............................ 132

6.3 La consciencia simbólica es consciencia de relación: la experiencia de la naturaleza no es ni subjetiva ni objetiva. .................................................................................................................. 144 6.4

La ontonomía, la consciencia del totum in parte: La naturaleza como símbolo del todo. .. 152

6.5

El descubrimiento del ser como símbolo: el ser en un horizonte de vacío. ....................... 158

6.6 El conocimiento simbólico: el Amor cognoscente como forma de conocimiento a la naturaleza. ................................................................................................................................. 161 6.7

El símbolo es una relación vivida: La relación personal con la naturaleza. .................... 169

CAPITULO 7 ................................................................................................................................ 176 LA EXPERIECIA DEL TIEMPO E LA ATURALEZA: PARTICIPAR E LA SABIDURÍA DE LA TIERRA .................................................................................................... 176 7.1

El Tiempo en Raimon Panikkar. ..................................................................................... 176

7.2

El ritmo natural: la Naturaleza es rítmica. ....................................................................... 192

7.3

Ecosofía, la sabiduría de la Tierra. .................................................................................. 197

COCLUSIOES ........................................................................................................................... 211 1. La Realidad es relación. La radicalidad del paradigma de la inter-in-dependencia en la noción de ecosofía ......................................................................................................................................... 212 2.

La experiencia de la ecosofía es una experiencia cosmoteándrica ........................................... 215

3. La experiencia cristofánica nos abre a la experiencia cosmoteándrica: el antrophos como microkosmos y microtheos ............................................................................................................ 218 4.

El desafío intercultural: aprender otras formas de vivir con la Naturaleza ............................... 221

BIBLIOGRAFÍA ............................................................................................................................... 226

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SUMMARY THE RELATIOSHIP BETWEE HUMA BEIGS AD ATURE, A ITEGRAL EXPERIECE OF LIFE. A APPROACH FROM RAIMO PAIKKAR’S COSMOTHEADRIC THIKIG.

The thematic interest of this research relates closely to the lived experience of the researcher. Curiously, as it happens in these types of studies, what now is research developed with all the argumentative stringency required by scholars was not so in the beginning. The subject of study, referred to the nature, does not come from an objectifying question, nor scientific neither philosophical, but from a life experience marked by two autobiographical milestones: my childhood life in the Chilean Patagonia, and the years practicing hiking during my adulthood. In these experiences, the contact with nature took the shape of a personal relationship, which was difficult to capture for a kind of scientific knowledge that turns nature into something strange and alien to human beings. Thus, a difficulty came to me not only at an epistemological level, but also at the cultural level to comprehend this personal relationship. I felt closer to name ‘Rukapillan’ in Mapudungun1 rather than naming this volcano known as Villarica, which is its western name. There is something in the experience with nature that it is not limited to the common perception, which is only oriented towards the material and instrumental aspects. As we can see from that time, the intuitions were already given to start philosophical inquiry. It was the right time to take another next step in this research: the subject of study’s delimitation. Why the subject of the study? : The relationship between humans and nature as an integral experience of life. My experiences with nature rose up a somewhat diffuse but of great complexity idea in philosophical terms: the experience with nature is a mystical one. For this reason, I felt familiar when reading authors such as Aldo Leopold and W.R. Emerson where experience with nature refers to a spiritual experience. Thus, A. Leopold (2005) alluding to his farm as a weekend refuge, states: "It is where we seek - and still find - our meat from God" (p.38). Meanwhile, to Emerson (2008a) nature preaches: "Therefore is nature ever the ally of Religion: lends all her pomp and riches to the religious sentiment." (p.64). Assuming this "spiritual" view of nature, I believe that two relevant terms emerge to delimit the subject of study: the experience and the divine. Regarding the term experience, this research relies on a more anthropological discourse rather than in a cosmological one and even an ecological discourse of reality. In phenomenological terms, we can note that nature is an otherness that discovers the human being in "an unexpected communion of his inner self with the nature" (Echarri, 1990, p.17). Despite the depth that can lead us to a certain kind of phenomenology, which is still a barely explored inquiring path2, the interest that guides this 1

Mapudungun is the language of the Mapuche indigenous people of southern Chile. Jaime Echarri elaborates a new philosophical proposal of phenomenological sort called Phenomenal Philosophy of Nature, in which the nature is understood as a phenomenon. Read Phenomenal Philosophy of Nature book, Volume I Nature and Phenomenon. University of Deusto, Bilbao, 1990. 2

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research goes towards an anthropology that recovers the spiritual dimension. Furthermore, by including the divine in the nature, it is necessary to opt for an inquiry path that it is isolated from modern thinking of a scientific nature. Also, it is important not to follow the trajectory that the history of the philosophy of the 'ature can bring to us3. The conceptual delimitation of the subject of study implies a new way of understanding the notions of the divine, the nature, and the man, besides, to overcome those dualistic visions, which conceive the relationships of these dimensions as distinct ontological zones. In response to this last idea, the inquiry challenge required a change in the way of substantial thinking towards a relational thinking. From these reflections, I considered that Raimon Panikkar contributes with a novel form, a new understanding to the subject of study. Raimon Panikkar (Barcelona, 1918 - Tavertet, 2010) is an international interdisciplinary and intercultural thinker, an international expert in the intercultural and interreligious dialog. His intercultural thinking is due to his family origins4 and to his life trajectory that takes him to live between East and West. In his intercultural identity, four traditions converge: Christian, Hindu, Buddhist and secular5. His academic education is interdisciplinary; he is at the same time Doctor of Philosophy (1946), Science (1958), and Theology (1961). These three degrees constitute his way of understanding reality, and it is, what in his mature thinking he will call the cosmotheandric intuition. This intuition expresses the relationship, intrinsically triple, of the ultimate constitution of reality, and it appears in our consciousness: the divine, the human and the cosmic. Each of these is unique, irreducible and dependent on the two others. The comprehension of this threefold relationship is the one that demands a metanoia to think about reality as relationship and that this author. He was imbued with the Christian doctrine of the Trinity in dialog with the Hindu Advaita, will term radical relativity, so as to say, such reality that it is neither monist nor dualist. It is this advaita vision of reality which Panikkar wants to overcome the dualistic visions of God and the kosmos, God and man, and in turn, the man and the kosmos. As we can see, his academic background in these three "fields" of reality is a solid and original intent of giving support to interdisciplinary studies. On the other hand, his intercultural thinking opens new ways of understanding reality, which is very different from the Western vision that identifies thinking with being. Differing from this paradigm, Panikkar, in his mystical thinking, will highlight the criterion of freedom of reality, placing him in the being, talking, thinking Indian paradigm. This stand is fruitful for the topic of study for the researcher since it settles us in the symbolic reality.

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While chapter four of this research will make a historical overview of philosophical inquiry about the notions of physis and kosmos in the Western tradition, its objective is merely to clarify the terminology which will be a basis for Raimon Panikkar’s thinking to the subject of study. 4 Raimon Panikkar is the son of Hindu Indian father and a Catholic Catalonian mother. 5 It is important to highlight that the study of Panikkar requires the effort of every researcher to be introduced into the four traditions that constitute the sources of his thought. However, the Christian affiliation is most emphasized in his writings, and it is from here that the researcher places herself.

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Considering his interdisciplinary and intercultural thinking, one of the methodological decisions assumed in this research, was the option of studying a single author, in this case, Raimon Panikkar. This decision was made so as to delve into his thinking, which due to its complexity (adhered to the four already mentioned cultural sources) makes him an original thinker, a conveyor of a vision of the minority inside the Western scholarship. Hence, the difficulty of finding specialized people in his thinking. Nevertheless, there are up to this date, more than thirty doctoral theses on his work, identifying in each one of them a different core of the research according to the formative interdisciplinarity of the author. However, it should be emphasized that this thematic diversity in the thinking of R. Panikkar always converges into a central intuition, as described by Prabhu (quoted in Pigem, 2007): Panikkar does not simply think in a linear fashion. His mind jumps like a mandalic pattern, constantly creating fresh projections from a central intuition and showing their interrelationship (...) The people with more linear and methodical disposition typically 6 respond to their compositions with respectful perplexity, if not stunned incomprehension . (p.19) It is necessary to highlight that the decision to develop this research with a single author prevailed in the criterion of "Depth" was made, considering that R. Panikkar’s work requires time to comprehend. Due to its originality, it means to venture into ways of thinking which are different from the Western one. However, this research lies and dialogues with the contributions of other authors who give greater sufficiency to the exposed arguments. As it indicated at the beginning, this research places itself conceptually from the term experience. From there it is exactly where the readings of the transcendentalists, R.W. Emerson, H.D. Thoreau, the naturalist Aldo Leopold and the ancestral knowledge of indigenous peoples of America help to affirm certain theses that the researcher develops, specifically in chapter six referring to nature as a symbol and chapter seven about the wisdom of the Earth. Having exposed some background about Raimon Panikkar’s thinking which are relevan...