{"id":4543,"date":"2013-12-24T17:43:51","date_gmt":"2013-12-24T17:43:51","guid":{"rendered":"https:\/\/www.revistarambla.com\/hume-el-destructor-de-la-casa-familiar\/"},"modified":"2023-12-29T13:42:12","modified_gmt":"2023-12-29T12:42:12","slug":"hume-el-destructor-de-la-casa-familiar","status":"publish","type":"post","link":"https:\/\/www.revistarambla.com\/en\/hume-el-destructor-de-la-casa-familiar\/","title":{"rendered":"HUME, el destructor de la casa familiar"},"content":{"rendered":"

\t\"alt\"\u00abSoy o, m\u00e1s<\/span> bien<\/span>, fui<\/span>, un hombre de disposici\u00f3n<\/span> humilde<\/span>, de temperamento<\/span> ordenado<\/span> y de talante<\/span> alegre<\/span>, abierto<\/span>, social y claro<\/span>, con capacidad<\/span> de afecto<\/span>, pero<\/span> poco<\/span> dado a la enemistad<\/span> y de gran<\/span> moderaci\u00f3n<\/span> en todas<\/span> mis<\/span> pasiones<\/span>. Incluso<\/span> mi amor por<\/span> la gloria<\/span> en el campo<\/span> de las<\/span> letras<\/span>, pasi\u00f3n<\/span> dominante<\/span> en m\u00ed<\/span>, nunca<\/span> agri\u00f3<\/span> mi temperamento<\/span>, a pesar<\/span> de mis<\/span> frecuentes<\/span> desilusiones<\/span>.<\/p>\n

\t\u00a0<\/p>\n

\t\u00a0<\/p>\n

<\/p>\n

\t\u00a0<\/p>\n

\t\"alt\"<\/p>\n

\t\u00a0<\/p>\n

\t\u00abSoy o, m\u00e1s<\/span> bien<\/span>, fui<\/span>, un hombre de disposici\u00f3n<\/span> humilde<\/span>, de temperamento<\/span> ordenado<\/span> y de talante<\/span> alegre<\/span>, abierto<\/span>, social y claro<\/span>, con capacidad<\/span> de afecto<\/span>, pero<\/span> poco<\/span> dado a la enemistad<\/span> y de gran<\/span> moderaci\u00f3n<\/span> en todas<\/span> mis<\/span> pasiones<\/span>. Incluso<\/span> mi amor por<\/span> la gloria<\/span> en el campo<\/span> de las<\/span> letras<\/span>, pasi\u00f3n<\/span> dominante<\/span> en m\u00ed<\/span>, nunca<\/span> agri\u00f3<\/span> mi temperamento<\/span>, a pesar<\/span> de mis<\/span> frecuentes<\/span> desilusiones<\/span>. Mi compa\u00f1\u00eda<\/span> no era inaceptable<\/span> por<\/span> los j\u00f3venes<\/span> despreocupados<\/span>, as\u00ed<\/span> como<\/span> tampoco<\/span> por<\/span> los estudiosos<\/span> y los hombres de letras<\/span>; y como<\/span> me complac\u00eda<\/span> especialmente<\/span> la compa\u00f1\u00eda<\/span> de mujeres discretas<\/span>, no ten\u00eda<\/span> raz\u00f3n<\/span> para<\/span> estar<\/span> disconforme<\/span> con su<\/span> acogida<\/span>.\u00bb<\/p>\n

\tDavid Hume<\/i>, Mi vida<\/span>.<\/p>\n

\t\u00a0<\/p>\n

\tLas cr\u00f3nicas<\/span> de su<\/span> tiempo<\/span> describen<\/span> a David Hume como<\/span> un hombre obeso<\/span>, optimista<\/span> y bonach\u00f3n<\/span>, apasionado<\/span> del estudio<\/span> de la naturaleza<\/span> y reacio<\/span> a la metaf\u00edsica<\/span>; tan met\u00f3dico<\/span> en el trabajo<\/span> intelectual<\/span> como<\/span> poco<\/span> dado a las<\/span> transacciones<\/span> que<\/span> garantizan<\/span> la probidad<\/span> social a costa<\/span> de la represi\u00f3n<\/span> del propio<\/span> criterio<\/span>. Tildado<\/span> de ateo<\/span> en su<\/span> tierra<\/span>, goz\u00f3<\/span> de la temprana<\/span> admiraci\u00f3n<\/span> de los ilustrados<\/span> franceses<\/span>, en quienes<\/span> hall\u00f3<\/span> respaldo<\/span> an\u00edmico<\/span> y fecundo<\/span> foro<\/span> de debate. Cuentan<\/span> que<\/span> su<\/span> conversaci\u00f3n<\/span> era tan desenvuelta<\/span> como<\/span> coloquial<\/span>, capaz<\/span> de moverse<\/span> con gracilidad<\/span> en los terrenos<\/span> conceptualmente<\/span> m\u00e1s<\/span> enrevesados<\/span>, sin necesidad<\/span> de citas<\/span> ni<\/span> explicaciones<\/span> abstrusas<\/span>. Prosigui\u00f3<\/span> la senda<\/span> empirista<\/span> abierta<\/span> por<\/span> Berkeley y Locke, y pasa<\/span>, en pol\u00edtica<\/span>, por<\/span> ser<\/span> un pensador<\/span> liberal, pero<\/span> en realidad<\/span> neg\u00f3<\/span> las<\/span> certidumbres<\/span> m\u00e1s<\/span> caras<\/span> a una<\/span> y otra<\/span> corrientes<\/span>, como<\/span> eran<\/span> el principio<\/span> de causalidad<\/span> y el iusnaturalismo<\/span>. En palabras<\/span> de Paul Hazard: “un hermano<\/span> que<\/span> desde<\/span> el interior iba<\/span> a demoler<\/span> la casa familiar; ese<\/span> era David Hume”.<\/p>\n

\t\u00a0<\/p>\n

\tI<\/p>\n

\tNacido en <\/span>Edimburgo<\/span> (<\/span>Escocia<\/span>) el 7 de mayo de 1711 en el <\/span>seno<\/span> de <\/span>una<\/span> <\/span>familia<\/span> de la <\/span>baja<\/span> <\/span>nobleza<\/span>, <\/span>como<\/span> David Hume <\/span>quedara<\/span> <\/span>hu\u00e9rfano<\/span> de padre <\/span>desde<\/span> <\/span>muy<\/span> <\/span>ni\u00f1o<\/span>, <\/span>su<\/span> <\/span>educaci\u00f3n<\/span> <\/span>corri\u00f3<\/span> a cargo de un <\/span>t\u00edo<\/span> <\/span>p\u00e1rroco<\/span>, lo <\/span>cual<\/span> <\/span>supuso<\/span>, y no <\/span>pod\u00eda<\/span> <\/span>ser<\/span> de <\/span>otra<\/span> <\/span>manera<\/span>, la <\/span>machacona<\/span> <\/span>inculcaci\u00f3n<\/span> del dogma <\/span>cristiano<\/span> en <\/span>su<\/span> <\/span>versi\u00f3n<\/span> de The Kirk, la <\/span>iglesia<\/span> <\/span>presbiteriana<\/span> <\/span>escocesa<\/span>.<\/span><\/p>\n

\t\u00a1Si hubiera<\/span> sabido<\/span> aquel<\/span> buen<\/span> pastor que<\/span> su<\/span> pupilo<\/span> ser\u00eda<\/span> conocido<\/span> de mayor, muy<\/span> exageradamente<\/span>, como<\/span> “Mister Hume, the atheist”!\u00a0<\/p>\n

\tChico<\/span> despierto<\/span>, con doce<\/span> a\u00f1os<\/span> ya<\/span> cursaba<\/span> leyes<\/span> en la universidad<\/span> de su<\/span> ciudad<\/span> natal, aunque<\/span> solo por<\/span> imposici\u00f3n<\/span> familiar, pues<\/span> su<\/span> pr\u00edstina<\/span> vocaci\u00f3n<\/span> fue<\/span> la filosof\u00eda<\/span>. En 1734 cambi\u00f3<\/span> de aires<\/span> y se emple\u00f3<\/span> durante<\/span> unos<\/span> meses<\/span> en una<\/span> agencia<\/span> mercantil<\/span> de Bristol (Inglaterra<\/span>), pero<\/span> el ajetreo<\/span> de los negocios<\/span> no estaba<\/span> hecho<\/span> para<\/span> su<\/span> esp\u00edritu<\/span> meditabundo<\/span>, as\u00ed<\/span> que<\/span> hizo<\/span> acopio<\/span> de su<\/span> exiguo<\/span> patrimonio<\/span> y con prop\u00f3sito<\/span> de guardar<\/span> estricta<\/span> frugalidad<\/span> —no hab\u00eda<\/span> dinero<\/span> para<\/span> m\u00e1s<\/span>— march\u00f3<\/span> al c\u00e9lebre<\/span> colegio<\/span> franc\u00e9s<\/span> de La Fl\u00e9che<\/span> (Anjou, Francia<\/span>), donde<\/span> se consagr\u00f3<\/span> al estudio<\/span> de la filosof\u00eda<\/span> por<\/span> espacio<\/span> de tres<\/span> a\u00f1os<\/span>.\u00a0<\/p>\n

\tAll\u00ed<\/span>, en las<\/span> mismas<\/span> aulas<\/span> que<\/span> conocieron<\/span> a Descartes, Hume alumbr\u00f3<\/span> A Teatrise<\/span> of Human Nature (Tratado<\/span> de la naturaleza<\/span> humana<\/span>), publicado<\/span> en 1739. Una<\/span> obra<\/span> capital en el desarrollo<\/span> de la filosof\u00eda<\/span> empirista<\/span>, compuesta<\/span> con la voluntad<\/span> expresa<\/span> de “introducir<\/span> el m\u00e9todo<\/span> experimental de razonamiento<\/span> en los temas<\/span> morales”. Divididos<\/span> en tres<\/span> libros<\/span>, sus<\/span> contenidos<\/span> se ocupan<\/span>, por<\/span> orden<\/span> de aparici\u00f3n<\/span>, del entendimiento<\/span>, las<\/span> pasiones<\/span> y la moral; en suma<\/span>, un viaje<\/span> completo<\/span> por<\/span> el ser<\/span> del ser<\/span> humano<\/span>, con un solo billete<\/span> y en el mismo<\/span> veh\u00edculo<\/span>. Sin embargo, la enjundia<\/span> te\u00f3rica<\/span> de este<\/span> ensayo<\/span> no cosech\u00f3<\/span> sino<\/span> desinter\u00e9s<\/span> entre<\/span> los cen\u00e1culos<\/span> acad\u00e9micos<\/span>: “Naci\u00f3<\/span> muerto<\/span> desde<\/span> la imprenta”<\/span>, reconoci\u00f3<\/span> el fil\u00f3sofo<\/span> en el volumen<\/span> biogr\u00e1fico<\/span> Mi vida<\/span> (1776).<\/p>\n

\t\u00a0<\/p>\n

\tII<\/p>\n

\tEl <\/span>Tratado<\/span> <\/span>diferencia<\/span> <\/span>entre<\/span> dos <\/span>tipos<\/span> de <\/span>contenidos<\/span> <\/span>mentales<\/span>: <\/span>las<\/span> <\/span>impresiones<\/span> y <\/span>las<\/span> ideas. Si <\/span>las<\/span> <\/span>primeras<\/span> se <\/span>aparecen<\/span> de <\/span>modo<\/span> <\/span>intenso<\/span> y <\/span>n\u00edtido<\/span> a <\/span>nuestra<\/span> <\/span>mente<\/span>, <\/span>las<\/span> <\/span>segundas<\/span> se <\/span>caracterizan<\/span> <\/span>por<\/span> <\/span>su<\/span> <\/span>debilidad<\/span> y <\/span>poca<\/span> <\/span>concreci\u00f3n<\/span>. <\/span>Ello<\/span> <\/span>es<\/span> <\/span>debido<\/span> a <\/span>sus<\/span> <\/span>diferentes<\/span> <\/span>or\u00edgenes<\/span>, <\/span>externo<\/span> o <\/span>interno<\/span>: <\/span>recibimos<\/span> <\/span>las<\/span> <\/span>impresiones<\/span> <\/span>por<\/span> la <\/span>v\u00eda<\/span> de los <\/span>sentidos<\/span>, <\/span>mientras<\/span> <\/span>que<\/span> <\/span>las<\/span> ideas se <\/span>fabrican<\/span> en <\/span>nuestra<\/span> <\/span>propia<\/span> <\/span>mente<\/span>, <\/span>como<\/span> <\/span>representaciones<\/span> <\/span>secundarias<\/span>, <\/span>derivadas<\/span> de la <\/span>informaci\u00f3n<\/span> <\/span>percibida<\/span> (<\/span>es<\/span> <\/span>decir<\/span>, de <\/span>las<\/span> <\/span>impresiones<\/span>).\u00a0<\/span><\/p>\n

\tPor<\/span> lo tanto<\/span>, las<\/span> impresiones<\/span> son fruto<\/span> de la experiencia<\/span>, pero<\/span> en la elaboraci\u00f3n<\/span> de las<\/span> ideas intervienen<\/span> otros<\/span> factores<\/span>: la memoria<\/span>, los sentimientos<\/span>, la imaginaci\u00f3n…<\/span> Como empirista<\/span> avant la lettre<\/span>, Hume solo pudo<\/span> conceder valor epistemol\u00f3gico<\/span> a las<\/span> primeras<\/span>. Tampoco<\/span> reconoci\u00f3<\/span> la existencia<\/span> de ideas innatas<\/span>, pues<\/span> nada hay en la mente<\/span> humana<\/span>, a su<\/span> entender<\/span>, que<\/span> no estuviera<\/span> antes en los sentidos<\/span> de modo<\/span> directo<\/span> (las<\/span> impresiones<\/span>) o indirecto<\/span> (las<\/span> ideas).<\/p>\n

\tSiguiendo<\/span> el mismo<\/span> principio<\/span> asociacionista<\/span> que<\/span> fabrica<\/span> ideas a partir<\/span> de impresiones<\/span>, nuestra<\/span> mente<\/span>, sostiene<\/span> Hume, tiende<\/span> puentes<\/span> de relaci\u00f3n<\/span> entre<\/span> ideas observando<\/span> tres<\/span> principios<\/span> de conexi\u00f3n<\/span>: parecido<\/span>, contig\u00fcidad<\/span> —espacial<\/span> o temporal— y causalidad<\/span>. Estos<\/span> mecanismos<\/span> l\u00f3gicos<\/span> fueron<\/span> equiparados<\/span> por<\/span> su<\/span> enunciador<\/span> a las<\/span> leyes<\/span> de la f\u00edsica<\/span> newtoniana<\/span>, en tanto<\/span> que<\/span> directrices<\/span> estructurales<\/span> del pensamiento<\/span> humano<\/span>. Sin embargo, al encumbrarlos<\/span> de ese<\/span> modo<\/span>, \u00bfno cabe<\/span> pensar<\/span> que<\/span> se trata<\/span> de tendencias<\/span> intr\u00ednsecas<\/span> a la conciencia<\/span>, algo<\/span> as\u00ed<\/span> como<\/span> pensamientos<\/span> b\u00e1sicos<\/span> propios<\/span> de su<\/span> naturaleza<\/span>, y por<\/span> tanto<\/span> innatos<\/span>? Hume sale presto al paso<\/span> de la tentaci\u00f3n<\/span> racionalista<\/span>: no hay m\u00e1s<\/span> origen<\/span> para<\/span> estas<\/span> inferencias<\/span> que<\/span> la costumbre<\/span> o h\u00e1bito<\/span> (custom). En otras<\/span> palabras<\/span>: la cercan\u00eda<\/span> o secuencia<\/span> entre<\/span> percepciones<\/span> induce a pensar<\/span> en unas<\/span> relaciones<\/span> que<\/span> no pueden<\/span> tener<\/span> demostraci\u00f3n<\/span> emp\u00edrica<\/span>.\u00a0<\/p>\n

\tDel presupuesto<\/span> anterior se colige<\/span> el material necesario<\/span> para<\/span> el primer barreno<\/span> colocado<\/span> por<\/span> Hume en los cimientos<\/span> de la casa familiar (la tradici\u00f3n<\/span> filos\u00f3fica<\/span> occidental): el principio<\/span> de causalidad<\/span> es<\/span> una<\/span> simple ilusi\u00f3n<\/span>, fruto<\/span> de la costumbre<\/span>.\u00a0<\/p>\n

\t(Sin embargo, este<\/span> an\u00e1lisis<\/span> no resiste<\/span> la posterior s\u00edntesis<\/span> kantiana<\/span> entre<\/span> la percepci\u00f3n<\/span> y el apriorismo<\/span> mental, ni<\/span> tan siquiera<\/span> la previa<\/span> apreciaci\u00f3n<\/span> de Gottfried<\/span> Wilhelm Leibniz<\/span>, quien<\/span> ya<\/span> advirti\u00f3<\/span> de que<\/span> nada hay en el entendimiento<\/span> que<\/span> antes no estuviera<\/span> en los sentidos<\/span>, cierto<\/span>, salvo el propio<\/span> entendimiento<\/span>. Situaci\u00f3n<\/span> metaf\u00f3ricamente<\/span> equiparable<\/span>, en t\u00e9rminos<\/span> m\u00e1s<\/span> actuales<\/span>, a un sistema<\/span> operativo<\/span> que<\/span> la computadora<\/span> cerebral necesita<\/span> rellenar<\/span> con datos<\/span> concretos<\/span>.)<\/p>\n

\t\u00a0<\/p>\n

\tIII<\/p>\n

\tComo ejemplo<\/span> pr\u00e1ctico<\/span> de la reformulaci\u00f3n<\/span> del principio<\/span> de causalidad<\/span>, Hume se pregunt\u00f3<\/span> ret\u00f3ricamente<\/span> acerca<\/span> de si<\/span> el Sol iba<\/span> a salir<\/span> al d\u00eda<\/span> siguiente<\/span>. “S\u00ed”<\/span>, responder\u00e1<\/span> m\u00e1s<\/span> de un entusiasta<\/span>, con la discreta<\/span> duda<\/span> de si<\/span> el sabio<\/span> escoc\u00e9s<\/span> era tan cabal como<\/span> se pretende<\/span>. Pues<\/span> bien<\/span>, los amigos de los extremismos<\/span> no obtendr\u00edan<\/span> del escoc\u00e9s<\/span> una<\/span> respuesta<\/span> satisfactoria<\/span>, porque<\/span> tan v\u00e1lida<\/span> a efectos<\/span> l\u00f3gicos<\/span> es<\/span> la proposici\u00f3n<\/span> “El sol<\/span> saldr\u00e1<\/span> ma\u00f1ana”<\/span> como<\/span> “El sol<\/span> no saldr\u00e1<\/span> ma\u00f1ana”<\/span>. La recurrencia<\/span> hist\u00f3rica<\/span> del fen\u00f3meno<\/span> del amanecer<\/span> no implica<\/span> su<\/span> permanencia<\/span> futura<\/span>, salvo en el terreno<\/span> de “la creencia”<\/span>.\u00a0<\/p>\n

\tCon esta<\/span> objeci\u00f3n<\/span>, el tratadista<\/span> no pretend\u00eda<\/span> introducir<\/span> elementos<\/span> exc\u00e9ntricos<\/span> a una<\/span> concepci\u00f3n<\/span> mecanicista<\/span> del Cosmos, ni<\/span> mucho<\/span> menos<\/span> voluntaristas<\/span> (no se considera<\/span> la intervenci\u00f3n<\/span> de un ser<\/span> superior que<\/span> pueda<\/span> trocar<\/span> el curso<\/span> natural de los d\u00edas<\/span>). Simplemente<\/span> niega<\/span> al procedimiento<\/span> inductivo<\/span> cualquier<\/span> capacidad<\/span> normativa<\/span>: ninguna<\/span> sucesi\u00f3n<\/span> constante<\/span> de impresiones<\/span> tiene<\/span> por<\/span> qu\u00e9<\/span> constituir<\/span> un proceso<\/span> necesario<\/span>. No obstante<\/span>, a modo<\/span> de colof\u00f3n<\/span> reconoci\u00f3<\/span> que<\/span> la escasa<\/span> fiabilidad<\/span> l\u00f3gica<\/span> de estas<\/span> “creencias”<\/span> no anulaba<\/span> su<\/span> efectividad<\/span> probabil\u00edstica<\/span>, y las<\/span> consider\u00f3<\/span> tan “satisfactorias<\/span> para<\/span> la mente”<\/span> como<\/span> las<\/span> proposiciones<\/span> demostrativas<\/span>.\u00a0<\/p>\n

\t\u00a0<\/p>\n

\tIV\u00a0<\/p>\n

\tComo <\/span>dijo<\/span> Porky: “No se <\/span>vayan<\/span> <\/span>todav\u00eda<\/span>, <\/span>a\u00fan<\/span> hay <\/span>m\u00e1s”<\/span>, y <\/span>mucho<\/span> <\/span>m\u00e1s<\/span> <\/span>fuerte<\/span>. <\/span>Derivado<\/span> de <\/span>todo<\/span> lo anterior, un <\/span>segundo<\/span> <\/span>barreno<\/span> conceptual se <\/span>moldea<\/span> en el <\/span>alfar<\/span> <\/span>intelectual<\/span> de Hume, <\/span>quien<\/span> lo <\/span>usar\u00e1<\/span> <\/span>para<\/span> <\/span>demoler<\/span> los <\/span>mismos<\/span> <\/span>cimientos<\/span> del <\/span>sentido<\/span> <\/span>com\u00fan<\/span>, <\/span>volatilizando<\/span> la idea del <\/span>yo<\/span> (<\/span>recu\u00e9rdese<\/span> <\/span>que<\/span> el <\/span>propio<\/span> <\/span>concepto<\/span> de “idea” <\/span>tiene<\/span> en el <\/span>l\u00e9xico<\/span> de Hume un <\/span>estatuto<\/span> de valor <\/span>subalterno<\/span>).<\/span><\/p>\n

\t\u00a0<\/p>\n

\tVayamos<\/span> a ello<\/span>. Nuestras<\/span> percepciones<\/span> no son ordenadas<\/span>; se registran<\/span> de un modo<\/span> espont\u00e1neo<\/span> y solo tenemos<\/span> capacidad<\/span> para<\/span> constatar<\/span> su<\/span> presencia<\/span> eventual. Y de esta<\/span> discontinuidad<\/span>, se pregunta<\/span> nuestro<\/span> personaje<\/span>, \u00bfalg\u00fan<\/span> indicio<\/span> permite<\/span> extraer<\/span> una<\/span> idea tan coherente<\/span> y ordenada<\/span> como<\/span> es<\/span> el “yo”<\/span>? La respuesta<\/span> del fil\u00f3sofo<\/span> brit\u00e1nico<\/span> resulta<\/span> negativa<\/span>, y lo explica<\/span> as\u00ed<\/span> en el Tratado<\/span>: \u00a0“Si hubiera<\/span> alguna<\/span> impresi\u00f3n<\/span> que<\/span> diera<\/span> origen<\/span> a la idea del yo<\/span>, habr\u00eda<\/span> de permanecer<\/span> invariable a trav\u00e9s<\/span> del curso<\/span> total de nuestra<\/span> vida<\/span>, ya<\/span> que<\/span> se supone<\/span> que<\/span> el yo<\/span> existe<\/span> de ese<\/span> modo<\/span>. Sin embargo, no hay impresiones<\/span> constantes<\/span> e invariables. Dolor y placer, tristeza<\/span> y alegr\u00eda<\/span>, pasiones<\/span> y sensaciones<\/span> se suceden<\/span> unas<\/span> a otras<\/span> y nunca<\/span> existen<\/span> todas<\/span> al mismo<\/span> tiempo<\/span>, tan solo se unen<\/span> por<\/span> acci\u00f3n<\/span> de la memoria<\/span>. Luego<\/span> la idea del yo<\/span> no puede<\/span> derivarse<\/span> de ninguna<\/span> de ellas<\/span>. En consecuencia<\/span>, no existe<\/span> tal<\/span> idea” .\u00a0<\/p>\n

\t\u00a0<\/p>\n

\tEste<\/span> planteamiento<\/span> converge con la noci\u00f3n<\/span> budista<\/span> de la “ilusi\u00f3n<\/span> del yo”<\/span> (reflejo<\/span> de una<\/span> tempestad<\/span> de sensaciones<\/span> y sufrimientos<\/span>), y es<\/span> coherente<\/span> con la denuncia<\/span> previa<\/span> del principio<\/span> de causalidad<\/span>, debido<\/span> a la costumbre<\/span> pero<\/span> hu\u00e9rfano<\/span> de basamento<\/span> l\u00f3gico<\/span>.\u00a0<\/p>\n

\t\u00a0<\/p>\n

\tV<\/span><\/p>\n

\tSi las<\/span> anteriores<\/span> conclusiones<\/span> apenas<\/span> suscitaron<\/span> la atenci\u00f3n<\/span> de los paisanos<\/span> de Hume, muy<\/span> diferente<\/span> ser\u00eda<\/span> la reacci\u00f3n<\/span> provocada<\/span> por<\/span> su<\/span> objeci\u00f3n<\/span> a la posibilidad<\/span> de conocer<\/span> la existencia<\/span> de entidades<\/span> espirituales<\/span>, como<\/span> el alma o Dios<\/span> mismo<\/span>.<\/p>\n

\t\u00a0<\/p>\n

\tConcede Hume que<\/span> nuestras<\/span> percepciones<\/span> muestran<\/span> un mundo<\/span> ordenado<\/span>, que<\/span> parece<\/span> aplicaci\u00f3n<\/span> de un modelo<\/span> racionalmente<\/span> dispuesto<\/span>, tal<\/span> como<\/span> expusiera<\/span> Tom\u00e1s<\/span> de Aquino en su<\/span> quinta<\/span> v\u00eda<\/span> de demostraci\u00f3n<\/span> de la existencia<\/span> de Dios<\/span>. Pero<\/span> objeta<\/span> a continuaci\u00f3n<\/span> el escoc\u00e9s<\/span>: aceptar<\/span> la relaci\u00f3n<\/span> l\u00f3gica<\/span> orden-causa<\/span> inteligente<\/span> supone<\/span> la concesi\u00f3n<\/span> de valor normativo<\/span> al principio<\/span> de causalidad<\/span>. Y junto<\/span> a esta<\/span> objeci\u00f3n<\/span>, metodol\u00f3gica<\/span>, a\u00f1ade<\/span> una<\/span> segunda<\/span>, de tipo<\/span> emp\u00edrico<\/span>: la inexistencia<\/span> de impresiones<\/span> de Dios<\/span>.\u00a0<\/p>\n

\t\u00a0<\/p>\n

\tSumadas<\/span> ambas<\/span> consideraciones<\/span>, el fil\u00f3sofo<\/span> no puede<\/span> sino<\/span> negar<\/span> la posibilidad<\/span> de probar<\/span> la existencia<\/span> de Dios<\/span>. Esta<\/span> pretensi\u00f3n<\/span> puede<\/span> equipararse<\/span> perfectamente<\/span> a la evidencia<\/span> de que<\/span> amanecer\u00e1<\/span> ma\u00f1ana<\/span>: se d\u00e9<\/span> o no, nada pueden<\/span> afirmar<\/span> los seres<\/span> humanos<\/span> al respecto<\/span>. Por<\/span> supuesto<\/span>, la negaci\u00f3n<\/span> tiene<\/span> trampa<\/span>, pues<\/span> no cuestiona<\/span> el objeto<\/span> de an\u00e1lisis<\/span>, sino<\/span> la validez<\/span> del procedimiento<\/span> de investigaci\u00f3n<\/span>. Una<\/span> vez<\/span> m\u00e1s<\/span>, solo queda<\/span> la creencia<\/span>.<\/p>\n

\t\u00a0<\/p>\n

\tSiempre<\/span> inquieto<\/span>, Hume se pregunta<\/span> de d\u00f3nde<\/span> nace<\/span> dicha<\/span> credulidad<\/span>, si<\/span> nada en la naturaleza<\/span> nos sugiere<\/span> formalmente<\/span> los ideales<\/span> de perfecci\u00f3n<\/span> o eternidad<\/span> inherentes<\/span> al propio<\/span> concepto<\/span> del ser<\/span> superior. Y sentencioso<\/span> siempre<\/span>, a s\u00ed<\/span> mismo<\/span> se responde<\/span> que<\/span> el origen<\/span> de tal<\/span> actitud<\/span> son las<\/span> aspiraciones<\/span> que<\/span> los individuos<\/span> destilan<\/span> de su<\/span> experiencia<\/span> cotidiana<\/span>, como<\/span> contraposici\u00f3n<\/span> a la frustraci\u00f3n<\/span> de tantos<\/span> deseos<\/span> y expectativas<\/span>; al tormento<\/span> de las<\/span> dudas<\/span> sobre<\/span> las<\/span> consecuencias<\/span> inciertas<\/span> de nuestras<\/span> acciones<\/span>; a la necesidad<\/span> emocional<\/span> de vencer<\/span> la sensaci\u00f3n<\/span> de impotencia<\/span> que<\/span> nos invade ante tantas<\/span> circunstancias<\/span> que<\/span> nos afectan<\/span>, pero<\/span> cuya<\/span> din\u00e1mica<\/span> queda<\/span> muy<\/span> lejos<\/span> de nuestra<\/span> capacidad<\/span> de influencia<\/span>.\u00a0<\/p>\n

\t\u00a0<\/p>\n

\tAs\u00ed<\/span> pues<\/span>, la religi\u00f3n<\/span> es<\/span> “un b\u00e1lsamo”<\/span>, un consuelo<\/span> ante la muerte<\/span> y otras<\/span> limitaciones<\/span> de una<\/span> vida<\/span> que<\/span> pone continuos<\/span> frenos<\/span> a nuestra<\/span> voluntad<\/span> de placer y trascendencia<\/span>. Y como<\/span> buen<\/span> consuelo<\/span>, lo hay para<\/span> todos<\/span> los gustos<\/span> (origen<\/span> de las<\/span> discrepancias<\/span> doctrinales<\/span>), circunstancia<\/span> que<\/span> debe<\/span> impeler<\/span> al creyente<\/span> a vivir<\/span> su<\/span> fe<\/span> de un modo<\/span> \u00edntimo<\/span> y pac\u00edfico<\/span>, sin voluntad<\/span> de imposici\u00f3n<\/span>.\u00a0<\/p>\n

\tAl negar<\/span> la posibilidad<\/span> de demostrar<\/span> la existencia<\/span> de Dios<\/span>, el fil\u00f3sofo<\/span> escoc\u00e9s<\/span> hizo<\/span> estallar<\/span> un tercer<\/span> barreno<\/span> contra las<\/span> certidumbres<\/span> de su<\/span> siglo<\/span>, gan\u00e1ndose<\/span> de paso<\/span> la injusta<\/span> calificaci\u00f3n<\/span> de ateo<\/span>.\u00a0<\/p>\n

\t\u00a0<\/p>\n

\tVI<\/p>\n

\tEn 1744 <\/span>recibi\u00f3<\/span> Hume el primer <\/span>golpe<\/span> <\/span>devengado<\/span> <\/span>por<\/span> <\/span>su<\/span> <\/span>escepticismo<\/span> <\/span>metodol\u00f3gico<\/span>: la <\/span>universidad<\/span> de <\/span>Edimburgo<\/span> <\/span>rechaz\u00f3<\/span> <\/span>su<\/span> <\/span>candidatura<\/span> a <\/span>docente<\/span>, <\/span>bajo<\/span> <\/span>argumento<\/span> de <\/span>impiedad<\/span>.\u00a0<\/span><\/p>\n

\t\u00a0<\/p>\n

\tReacio<\/span> al desaliento<\/span> en cualquiera<\/span> de sus<\/span> formas<\/span>, Hume ampli\u00f3<\/span> sus<\/span> investigaciones<\/span> acerca<\/span> de las<\/span> cuestiones<\/span> morales y sociales<\/span> ya<\/span> planteadas<\/span> en el Tratado<\/span> de la naturaleza<\/span> humana<\/span>. De tal<\/span> esfuerzo<\/span> surgieron<\/span> los Ensayos<\/span> sobre<\/span> pol\u00edtica<\/span> y moral (1744), que<\/span> pronto se convertir\u00eda<\/span> en una<\/span> obra<\/span> famosa<\/span>, por<\/span> criticada<\/span>, y la Investigaci\u00f3n<\/span> sobre<\/span> los principios<\/span> de la moral (1751), esta<\/span> \u00faltima<\/span> realizada<\/span> con mayor comodidad<\/span> material, gracias<\/span> al patronazgo<\/span> del marqu\u00e9s<\/span> de Annandale<\/span>, cuya<\/span> preceptor\u00eda<\/span> desempe\u00f1\u00f3<\/span> (1745-1746), y del general Saint Clair, de quien<\/span> fue<\/span> secretario<\/span> (1746-1748).<\/p>\n

\t\u00a0<\/p>\n

\tPor<\/span> aplicar<\/span> al estudio<\/span> de la moral id\u00e9nticos<\/span> principios<\/span> que<\/span> en su<\/span> pesquisa<\/span> epistemol\u00f3gica<\/span>, el an\u00e1lisis<\/span> de Hume choc\u00f3<\/span> cual<\/span> carnero<\/span> embravecido<\/span> contra la testa<\/span> de la ley<\/span> (pretendidamente<\/span>) natural, com\u00fanmente<\/span> admitida<\/span> en el pensamiento<\/span> axiol\u00f3gico<\/span> de sus<\/span> contempor\u00e1neos<\/span>, y tambi\u00e9n<\/span> contra ese<\/span> derecho<\/span> (no menos<\/span> pretendidamente<\/span>) natural que<\/span> Locke admitiera<\/span> como<\/span> veraz<\/span>. Y es<\/span> que<\/span> el cuarto<\/span> barreno<\/span> de Hume podr\u00eda<\/span> llevar<\/span> atada<\/span> a su<\/span> cuerpo<\/span> destructor esta<\/span> misiva<\/span>: los principios<\/span> morales no se rigen<\/span> por<\/span> criterios<\/span> racionales<\/span>. Porque<\/span> “despu\u00e9s<\/span> de conocida<\/span> toda<\/span> circunstancia<\/span> y toda<\/span> relaci\u00f3n<\/span>, el entendimiento<\/span> no tiene<\/span> m\u00e1s<\/span> \u00e1mbito<\/span> para<\/span> operar<\/span> ni<\/span> otro<\/span> objeto<\/span> sobre<\/span> el cual<\/span> emplearse”<\/span>. Ve\u00e1moslo<\/span>.<\/p>\n

\t\u00a0<\/p>\n

\tVII<\/p>\n

\tNo solo percibimos<\/span> ruidos<\/span> o colores<\/span>, tambi\u00e9n<\/span> sensaciones<\/span> de bienestar<\/span>, placer, incomodidad<\/span> o sufrimiento<\/span> que<\/span> dan<\/span> lugar<\/span> a sentimientos<\/span> de aceptaci\u00f3n<\/span> o rechazo<\/span> hacia<\/span> la impresi\u00f3n<\/span> original y, con ella<\/span>, a las<\/span> acciones<\/span> que<\/span> los provocan<\/span>. Por<\/span> lo tanto<\/span>, el fundamento<\/span> de nuestra<\/span> conducta<\/span> no es<\/span> racional<\/span>. Gracias a la raz\u00f3n<\/span> podemos<\/span> considerar<\/span> los medios<\/span> para<\/span> ejecutar<\/span> nuestra<\/span> conducta<\/span> y prever<\/span> las<\/span> consecuencias<\/span> de la misma<\/span>, pero<\/span> solo el sentimiento<\/span> discrimina<\/span> entre<\/span> buenas<\/span> o malas<\/span> pautas<\/span>. Las primeras<\/span> alimentar\u00e1n<\/span> deseos<\/span> de todo<\/span> tipo<\/span> (no solo materiales<\/span>), las<\/span> segundas<\/span> provocar\u00e1n<\/span> rechazo<\/span>.\u00a0<\/p>\n

\tCuando<\/span> los deseos<\/span> individuales<\/span> se objetivan<\/span> por<\/span> el simple hecho<\/span> de la convergencia<\/span> entre<\/span> las<\/span> intenciones<\/span> de los individuos<\/span>, dicha<\/span> propensi\u00f3n<\/span> queda<\/span> fundada<\/span> como<\/span> valor moral o pol\u00edtico<\/span>. En consecuencia<\/span>, ninguno<\/span> de esos<\/span> principios<\/span> est\u00e1<\/span> fundado<\/span> sobre<\/span> verdades<\/span> eternas<\/span> derivadas<\/span> de una<\/span> ley<\/span>, natural o revelada<\/span>, de car\u00e1cter<\/span> inmutable<\/span>; solo son convenciones<\/span>, las<\/span> cuales<\/span>, aun<\/span> en el caso<\/span> de su<\/span> aceptaci\u00f3n<\/span> general, siempre<\/span> estar\u00e1n<\/span> sujetas<\/span> a cr\u00edtica<\/span>, revisi\u00f3n<\/span> y modificaci\u00f3n<\/span>.<\/p>\n

\tEn la Investigaci\u00f3n<\/span> sobre<\/span> los principios<\/span> de la moral puede<\/span> leerse<\/span>: “Llamaremos<\/span> virtuosa<\/span> a toda<\/span> acci\u00f3n<\/span> que<\/span> vaya<\/span> acompa\u00f1ada<\/span> de la aprobaci\u00f3n<\/span> un\u00e1nime<\/span> de los hombres, y llamaremos<\/span> viciosa<\/span> a toda<\/span> acci\u00f3n<\/span> que<\/span> sea objeto<\/span> de vituperio<\/span> y censura.” La universalidad<\/span> de la moral es<\/span> puramente<\/span> circunstancial<\/span>, en tanto<\/span> que<\/span> dependiente<\/span> de un acuerdo<\/span> entre<\/span> los individuos<\/span> —sea por<\/span> activa<\/span> o por<\/span> pasiva<\/span>— y circunscrito<\/span> a un marco<\/span> temporal. (Sin dem\u00e9rito<\/span> del argumento<\/span> original, cabe<\/span> suponer<\/span> que<\/span> ese<\/span> criterio<\/span> social no solo depende<\/span> de las<\/span> voluntades<\/span> individuales<\/span>, en tanto<\/span> que<\/span> condicionado<\/span> por<\/span> elementos<\/span> externos<\/span> a ellas<\/span>, como<\/span> el nivel<\/span> de conocimientos<\/span> cient\u00edficos<\/span> de cada<\/span> \u00e9poca<\/span>, que<\/span> puede<\/span> hacer<\/span> variar<\/span> las<\/span> concepciones<\/span> acerca<\/span> del mundo<\/span> y la sociedad<\/span>.)\u00a0<\/p>\n

\tDel mismo<\/span> modo<\/span> se rechaza<\/span> cualquier<\/span> fundamentaci\u00f3n<\/span> iusnaturalista<\/span> del derecho<\/span>. Siguiendo<\/span> los argumentos<\/span> antes citados<\/span>, ninguna<\/span> comparaci\u00f3n<\/span> de ideas puede<\/span> demostrar<\/span> la necesidad<\/span> l\u00f3gica<\/span> de un hecho<\/span> dado, puesto<\/span> que<\/span> la correlaci\u00f3n<\/span> perceptiva<\/span> no implica<\/span> que<\/span> un suceso<\/span> deba<\/span> inferirse<\/span> de otro<\/span>. Por<\/span> el contrario<\/span>, el iusnaturalismo<\/span> se basaba<\/span> en la convicci\u00f3n<\/span> de que<\/span> ciertos<\/span> principios<\/span> —enunciados<\/span> con rango<\/span> de derechos<\/span>— s\u00ed<\/span> pod\u00edan<\/span> demostrarse<\/span> como<\/span> racionalmente<\/span> necesarios<\/span>. Buen<\/span> ejemplo<\/span> era el derecho<\/span> natural a la propiedad<\/span>, tan firmemente<\/span> defendido<\/span> por<\/span> Locke, quien<\/span> lo consider\u00f3<\/span> derivado<\/span> de un estado<\/span> de naturaleza<\/span> anterior del contrato<\/span> social, y adem\u00e1s<\/span> como<\/span> ratificado<\/span> por<\/span> dicho<\/span> pacto<\/span>. Bajo<\/span> el prisma<\/span> de Hume, la propiedad<\/span> pierde<\/span> toda<\/span> aspiraci\u00f3n<\/span> de sacralidad<\/span> y se convierte<\/span> en un modo<\/span> de relaci\u00f3n<\/span> social sujeto<\/span> a una<\/span> regulaci\u00f3n<\/span> social potencialmente<\/span> discrecional<\/span>, cuyo<\/span> \u00e1mbito<\/span> puede<\/span> modificarse<\/span> —esto<\/span> es<\/span>, ampliarse<\/span> o reducirse<\/span>— siguiendo<\/span> los mecanismos<\/span> de discusi\u00f3n<\/span> y acuerdo<\/span> propios<\/span> de la sociedades<\/span> humanas<\/span>, y que<\/span> en los reg\u00edmenes<\/span> democr\u00e1ticos<\/span> del siglo<\/span> XXI<\/span> se plasmar\u00edan<\/span> en leyes<\/span> aprobadas<\/span> por<\/span> mayor\u00edas<\/span> electorales<\/span>. De hecho<\/span>, el escoc\u00e9s<\/span> sostuvo<\/span> que<\/span> el triunfo<\/span> de uno<\/span> y otro<\/span> modelo<\/span> de propiedad<\/span> no se deber\u00e1<\/span> jam\u00e1s<\/span> a su<\/span> intr\u00ednseca<\/span> utilidad<\/span>, sino<\/span> al grado<\/span> de consenso<\/span> generado<\/span> en su<\/span> determinaci\u00f3n<\/span>.<\/p>\n

\t\u00a0<\/p>\n

\tVIII<\/p>\n

\tHume demostr\u00f3<\/span> su<\/span> condici\u00f3n<\/span> de todoterreno<\/span> del humanismo<\/span> cuando<\/span> decidi\u00f3<\/span> compaginar<\/span> sus<\/span> investigaciones<\/span> filos\u00f3ficas<\/span> con la redacci\u00f3n<\/span> de una<\/span> monumental Historia<\/span> de Inglaterra<\/span>, cuyos<\/span> seis<\/span> vol\u00famenes<\/span> aparecieron<\/span> entre<\/span> 1754 y 1762. La magna tarea<\/span> pudo<\/span> ser<\/span> realizada<\/span> gracias<\/span> a la abundante<\/span> documentaci\u00f3n<\/span> de que<\/span> disfrut\u00f3<\/span> a partir<\/span> de 1752, en calidad<\/span> de bibliotecario<\/span> del Colegio<\/span> de Abogados<\/span> de Edimburgo<\/span>, instituci\u00f3n<\/span> depositaria<\/span> de la mejor<\/span> colecci\u00f3n<\/span> de impresos<\/span> de la Gran Breta\u00f1a<\/span> de su<\/span> \u00e9poca<\/span>.<\/p>\n

\tConcluido<\/span> su<\/span> proyecto<\/span> historiogr\u00e1fico<\/span>, el fil\u00f3sofo<\/span> acept\u00f3<\/span> el empleo<\/span> de secretario<\/span> de Lord Hartford, embajador<\/span> brit\u00e1nico<\/span> en Par\u00eds<\/span>. Para entonces<\/span> ya<\/span> hab\u00edan<\/span> saltado<\/span> el canal de la Mancha<\/span> tanto<\/span> el prestigio<\/span> de sus<\/span> teor\u00edas<\/span> como<\/span> un nimbo<\/span> heroico<\/span> de santidad<\/span> profana<\/span>, el derivado<\/span> de los problemas<\/span> con la iglesia<\/span> escocesa<\/span>. No fue<\/span> acogido<\/span> en loor<\/span> de multitudes —ni<\/span> la plebe analfabeta<\/span> y hambrienta<\/span> de la capital francesa<\/span> ni<\/span> la aristocracia<\/span> complaciente<\/span> y parasitaria<\/span> se preocupaban<\/span> mucho<\/span> por<\/span> la filosof\u00eda<\/span>—, pero<\/span> s\u00ed<\/span> de los salones<\/span> donde<\/span> paraba<\/span> la flor<\/span> y nata<\/span> de la intelectualidad<\/span> ilustrada<\/span>. All\u00ed<\/span> residi\u00f3<\/span> entre<\/span> 1763 y 1765, como<\/span> contertulio<\/span> casi<\/span> mimado<\/span> —o sin casi<\/span>— de Holbach<\/span>, Helvetius<\/span>, Voltaire, Diderot…<\/span> Sin olvidar<\/span> a Rousseau, aunque<\/span> la amistad<\/span> con el ginebrino<\/span> naufrag\u00f3<\/span> en la misma<\/span> tormenta<\/span> de obsesiones<\/span> y rencores<\/span> que<\/span> enfrent\u00f3<\/span> al te\u00f3rico<\/span> del Contrato<\/span> social con otros<\/span> tantos<\/span> pensadores<\/span> de su<\/span> tiempo<\/span>.\u00a0<\/p>\n

\tNinguno<\/span> de los agasajos<\/span> de la fortuna<\/span>, como<\/span> la celebridad<\/span> o las<\/span> rentas<\/span> ameritadas<\/span> en el ejercicio<\/span> del servicio<\/span> p\u00fablico<\/span> (eran<\/span> otros<\/span> tiempos<\/span>), distrajeron<\/span> a Hume del sentido<\/span> \u00faltimo<\/span> de su<\/span> existencia<\/span>, cifrado<\/span> en el estudio<\/span> de la naturaleza<\/span> humana<\/span>. Ni siquiera<\/span> cabe<\/span> rastrear<\/span> briznas<\/span> de presunci\u00f3n<\/span> bajo<\/span> la expresa<\/span> voluntad<\/span> de “buscar<\/span> el aumento<\/span> de mi reputaci\u00f3n<\/span> intelectual”<\/span> que<\/span> le indujo<\/span> a regresar<\/span> a la Gran Breta\u00f1a<\/span>.\u00a0<\/p>\n

\t\u00a0<\/p>\n

\tEn Londres<\/span> fungi\u00f3<\/span> como<\/span> subsecretario<\/span> de Estado<\/span> (1767-1768) antes de regresar<\/span> a su<\/span> tierra<\/span> escocesa<\/span>, donde<\/span>, establecido<\/span> de nuevo<\/span> en Edimburgo<\/span> (1769), le aguardaba<\/span> la \u00faltima<\/span> etapa<\/span> de su<\/span> vida<\/span>, amenizada<\/span> por<\/span> una<\/span> intensa<\/span> correspondencia<\/span> con Adam Smith y ensalzada<\/span> por<\/span> los comentarios<\/span> de Immanuel Kant.<\/p>\n

\t\u00a0<\/p>\n

\tLos ri\u00f1ones<\/span> de Hume, maltratados<\/span> por<\/span> la obesidad<\/span> que<\/span> lo acompa\u00f1aba<\/span> desde<\/span> la adolescencia<\/span>, le fallaron<\/span> definitivamente<\/span> el 25 de agosto<\/span> de 1776. Sobre<\/span> su<\/span> l\u00e1pida<\/span> se grab\u00f3<\/span> este<\/span> epitafio<\/span>: “Nacido<\/span> en 1711. Muerto<\/span> en 1776. Que<\/span> la posteridad<\/span> a\u00f1ada<\/span> el resto<\/span>.\u00bb<\/p>","protected":false},"excerpt":{"rendered":"

\u00abSoy o, m\u00e1s bien, fui, un hombre de disposici\u00f3n humilde, de temperamento ordenado y de talante alegre, abierto, social y claro, con capacidad de afecto, pero poco dado a la enemistad y de gran moderaci\u00f3n en todas mis pasiones. Incluso mi amor por la gloria en el campo de las […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[75],"tags":[],"class_list":["post-4543","post","type-post","status-publish","format-standard","hentry","category-letras-y-cuentos"],"yoast_head":"\nHUME, el destructor de la casa familiar - Revista Rambla<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.revistarambla.com\/en\/hume-el-destructor-de-la-casa-familiar\/\" \/>\n<meta property=\"og:locale\" content=\"en_GB\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HUME, el destructor de la casa familiar - Revista Rambla\" \/>\n<meta property=\"og:description\" content=\"\u00abSoy o, m\u00e1s bien, fui, un hombre de disposici\u00f3n humilde, de temperamento ordenado y de talante alegre, abierto, social y claro, con capacidad de afecto, pero poco dado a la enemistad y de gran moderaci\u00f3n en todas mis pasiones. 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