¿QUÉ ES EL HOMBRE? Martin Buber

Lo que más me ha impactado de este libro es el recorrido histórico por las diferentes imágenes del mundo que dieron lugar a formas de organización y de concebir la vida distintas. Y me ha impresionado por mis lecturas de novelas ordenadas en el tiempo que coinciden con esas imágenes del mundo.

En realidad, lo que impacta es descubrir la posibilidad de entender cómo hemos llegado hasta aquí. La historia, al investigar sobre los hechos, acaba formando en nosotros la idea de que fueron acontecimientos importantes los que cambiaron el mundo, sin embargo, las ideas, que no surgen de la nada, sino de un espacio y tiempo concretos, es decir, están encarnadas en un momento histórico, son absolutamente transformadoras, y no nacen en un momento de inspiración, sino al hilo de esos acontecimientos y sobre todo de la vida cotidiana.

En este estudio histórico -filosófico -literario que me he montado, tengo por un lado la presencia de cada momento histórico a través de las novelas, un estar ahí, en los conflictos humanos que generan y por otro, las ideas que nacen de esos momentos y que fomentan una serie de cambios materiales y de la sensibilidad que de verdad transforman el mundo.

En ¿Qué es el hombre?, lo primero que se plantea Buber es cómo se ha enfrentado la filosofía a esta pregunta en cada momento, qué necesidad de la pregunta esaba latente en las distintas formas de entender la vida.

De nuestra concepción de lo que somos depende absolutamente nuestra forma de relacionarnos, las barreras que pongamos, la apertura o cerrazón, los límites, y en general lo que consideremos que es bueno o malo. ¿Qué es el hombre en estos momentos? Con esta pregunta aprenderíamos de los fallos que nos han llevado hasta esta forma de organizarnos tan ajena a nuestras necesidades reales.

Pero voy a centrarme en el libro. Para Buber existen dos tipos de momentos vitales: aquellos en los que el hombre se siente arropado, se siente como en casa, “épocas de aposento”, y aquellos en los que el hombre se siente desprotegido y necesita preguntarse por la esencia de sí mismo, “épocas de intemperie”, de soledad.

La cosmología de Aristóteles estaría en el primer grupo, el hombre sabe qué puesto ocupa en el mundo. Este mundo se rompería con la duda de San Agustín, volvería a recuperar la sensación de acogimiento con la teología de Santo Tomás y se rompería casi definitivamente con Pascal al crear una imagen del mundo ligada al infinito. A partir de aquí, los filósofos se dan cuenta de la necesidad de recuperar la seguridad, de encontrar algo que devuelva al hombre la tranquilidad y llega la exposición de intentos fallidos: la teoría de la imposibilidad de conocer el mundo más allá de los fenómenos de Kant la quiere superar Hegel con una Razón del mundo que se realiza en la historia, pero ese tiempo de Hegel no es un tiempo concreto del hombre, es un tiempo mental que no se puede vivir y que no da seguridad. Y después llegan los reduccionismos: lo que Marx pretende es no ofrecer una imagen del mundo, sino de la sociedad, porque a una sociedad perfecta sí se puede llegar, sin embargo la seguridad se rompe cuando el pueblo llega al poder y tiene que decidir, porque la decisión surje de la inseguridad del hombre, no de la seguridad del futuro. Y Nietzsche en su concepción del hombre como algo por hacer, como devenir, tampoco funciona.

Y Buber repara en Feuerbach, en el descubrimiento del tú, en su concepción de la esencia humana. Para Feuerbach, el hombre sólo se puede desarrollar en comunidad, “en la unidad del hombre con el hombre, una unidad que se apoya solamente en la realidad de la diferencia entre tú y yo”.

Después pasea por la tercera posición de Husserl: “No es posible encontrar al hombre en individuos aislados.” Y entra de lleno en el problema actual (en 1942 tenían el problema mucho más acotado que ahora):

El hombre para Buber es incapaz de dominar el mundo que ha creado y este problema se ve sobre todo en tres campos:

En la técnica, las nuevas máquinas ya no son prolongación del hombre sino que el hombre se ha convertido en su mera prolongación.

EN LA ECONOMÏA: “LA PRODUCCIÓN, QUE AUMENTÓ EN PROPORCIONES PRODIGIOSAS CON EL FIN DE SUMINISTRAR AL NÚMERO CRECIENTE DE HOMBRES AQUELLO QUE HABÍAN MENESTER, NO HA LOGRADO DESEMBOCAR EN UNA COORDINACIÓN RACIONAL. PARECE COMO SI LA PRODUCCIÓN Y EMPLEO DE LOS BIENES SE DESPRENDIERA TAMBIÉN DE LOS MANDATOS DE LA VOLUNTAD HUMANA”.

En la política: En ese momento, después de la primera guerra mundial, la pregunta por el hombre se había convertido en la pregunta fundamental por el hecho de vivir una destrucción total. “El hombre era como el padre de unos demonios que no podía sujetar”.

De todo eso, más la crítica a Heidegger y su filosofía existencial que coloca al hombre solo frente a sí mismo, Buber defiende su teoría dialógica sobre el hombre:

“La presencia sustancial del prójimo como única posibilidad humana de acceso al ser”, para entendernos, la única posibilidad humana de vivir en el mundo como aposento.

En otros libros trata en concreto este tema que fue fundamental en un momento donde justamente se vivía lo contrario, el enfrentamiento ideológico, la imposibilidad del diálogo: “Yo y tú” y “Diálogo y otros escritos”.

En estos momentos que vivimos, este tipo de pensamiento dialógico y comunitario choca enormemente con el individualismo atroz. Y este es un tema tratado por la novela actual, postmoderna, que no cuenta en general por qué sucede, que describe lo que nos pasa: soledad infinita, imposibilidad de ver a un tú, imposibilidad de pertenecer a una comunicdad, de participar en la política, la fal ta de identidad, el empleo irracional de los medios, el poder del deseo individual.

Pensar en la posibilidad de que suja una nueva forma de entender al hombre que le obligue a salir del solipsismo, ya es entrar en una “época de aposento” como dice Buber. ¿Cómo conseguir «la presencia sustancial del prójimo» después de haber estado tanto tiempo metidos en la cápsula del «yo»?


Biografía de Martin Buber

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368 responses to “¿QUÉ ES EL HOMBRE? Martin Buber”

  1. Me pareció buena síntesis.
    Frente a este diagnóstico, ¿cómo crear la cultura del diálogo que para el autor no es táctica sino principio.?

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  2. En el primer Congreso Mundial de Filosofia de Mendoza de 1949, el pensamiento del filósofo Martín Buber se vio reflejado en la la sintesis filosófica que el ex presidente Juan D. Perón desarrolló como expresión de la doctrina de la Comunidad Organizada del justicialismo, que puede sintetizarse en este axioma: «Nadie se realiza en una comunidad que no se realiza.»

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  3. Realmente me parece que es un punto de vista muy critico acerca del hombre y su realidad, y de la necesidad de establecer la relación -comunicación con el otro como condición para liberarnos del individualismo que ha hecho tanto daño a la humanidad. En este caso individualismo es sinónimo de egoísmo.

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