Publication: Carisma y mímesis: ensayo de antropología política desde Roger Caillois
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2017-06-12
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Universidad Complutense de Madrid
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Abstract
Esta tesis doctoral trata de ahondar la relación entre las nociones de carisma y mímesis en la obra del filósofo francés Roger Caillois. Inscribiendo su obra en continuidad con la de Marcel Mauss, vemos en Caillois una peculiar etnología de la división epistemológica del pensamiento occidental. En este sentido, esta investigación, de composición ensayística, interpreta el conjunto de la obra de éste como una crítica antropológica, en tanto que mueve las coordenadas de aparición del ámbito humano, de algunos de los fundamentos de la mitología política de nuestros tiempos. Poniendo en perspectiva la economía del poder que acompañó la generalización de la guerra como último tiempo sagrado de las sociedades occidentales, las teorías de Roger Caillois descentraron los grandes actores de la religión política mesiánica de la Modernidad: el amigo y el enemigo político como singularidades existenciales. La destrucción de la multiplicidad e inabarcabilidad de los fenómenos sagrados al paso de la especialización de las ciencias, a la vez que evacuó posibles lógicas del sentido autónomas de la racionalidad técnico-capitalista, confortó un tipo de autoridad al compás de aquel ritmo escatológico del mesianismo progresista: el poder carismático. Alejándose después de la Segunda Guerra Mundial de la retórica guerrera de sus años de juventud, Caillois pensaría la representación como mímesis y no como metaforización, en ruptura con el régimen estético carismático – la identificación y el reconocimiento – y uno de los pilares de su antropología política – la lucha a muerte entre el amo y el esclavo. Ambas habrían propiciado la teología política como salida privilegiada a la crisis del proyecto ilustrado. Negándose a articular un dualismo entre naturaleza y cultura para pensar el advenimiento de un mundo post-revolucionario, Caillois buscó más bien un principio de unidad capaz de vencer la imposición de la soberanía humana frente a la naturaleza, palpable en la doctrina del arte puro o en la extensión del género literario fantástico. Cuestionando las bazas de esta autonomía moderna humana frente al mundo, Caillois permitiría interpretar su aislamiento de la naturaleza como corolario de su cada vez más general enajenación de toda vida sagrada distinta de la identificación con un absoluto (llamémoslo el dios, el soberano, el amo o simplemente una autoridad trascendental). La conformación del individualismo moderno, entonces, habría propiciado la generalización del carisma como autoridad y como estética...
This doctoral thesis explores the relationship between notions of charisma and mimicry in the work of French philosopher Roger Caillois. If we read his work as a continuation of Marcel Mauss, we find a peculiar ethnology of the epistemological division of western thought. In this respect, this research interprets the entirety of Caillois’s work as an anthropological critique insomuch as it shifts the coordinates of human appearance of some of the foundations of political mythology in our times. In the context of the economy of power that arose with the generalisation of war as the last sacred era in western societies, Roger Caillois’s theories displaced the main actors in the messianic political religion of Modernity: the political friend and foe as existential singularities. The destruction of the multiplicity and inaccessibility of sacred phenomena with the rise of specialisation in science ruled out the possibility of autonomous “logics of sense” of the technical-capitalist rationale, while it also revived an authority that was in step with the scatological rhythm of progressive messianism: charismatic power. After World War II, distancing himself from the warrior rhetoric that characterised his youth, Caillois perceives representation as mimicry and not metaphorisation, breaking with the charismatic aesthetic regime – identification and recognition – and one of the pillars of his political anthropology – the death struggle between master and slave. Both favoured political teleology as a privileged escape from the crisis of the enlightenment project. Refusing to adhere to the nature–culture divide in his approach to the advent of the post-revolutionary world, Caillois sought a principal of unity that was capable of overcoming the imposition of human sovereignty on nature, evident in the doctrine of pure art and the extension of the fantasy literary genre. In his questioning of the achievements of this modern human autonomy in the face of the world, Caillois interprets its isolation from nature as a corollary of its increasing alienation from all sacred life that differs from an identification with the absolute (whether god, the sovereign, the master or simply a transcendental authority). The structure of modern individualism at the time favoured the generalisation of charisma as authority and aesthetic...
This doctoral thesis explores the relationship between notions of charisma and mimicry in the work of French philosopher Roger Caillois. If we read his work as a continuation of Marcel Mauss, we find a peculiar ethnology of the epistemological division of western thought. In this respect, this research interprets the entirety of Caillois’s work as an anthropological critique insomuch as it shifts the coordinates of human appearance of some of the foundations of political mythology in our times. In the context of the economy of power that arose with the generalisation of war as the last sacred era in western societies, Roger Caillois’s theories displaced the main actors in the messianic political religion of Modernity: the political friend and foe as existential singularities. The destruction of the multiplicity and inaccessibility of sacred phenomena with the rise of specialisation in science ruled out the possibility of autonomous “logics of sense” of the technical-capitalist rationale, while it also revived an authority that was in step with the scatological rhythm of progressive messianism: charismatic power. After World War II, distancing himself from the warrior rhetoric that characterised his youth, Caillois perceives representation as mimicry and not metaphorisation, breaking with the charismatic aesthetic regime – identification and recognition – and one of the pillars of his political anthropology – the death struggle between master and slave. Both favoured political teleology as a privileged escape from the crisis of the enlightenment project. Refusing to adhere to the nature–culture divide in his approach to the advent of the post-revolutionary world, Caillois sought a principal of unity that was capable of overcoming the imposition of human sovereignty on nature, evident in the doctrine of pure art and the extension of the fantasy literary genre. In his questioning of the achievements of this modern human autonomy in the face of the world, Caillois interprets its isolation from nature as a corollary of its increasing alienation from all sacred life that differs from an identification with the absolute (whether god, the sovereign, the master or simply a transcendental authority). The structure of modern individualism at the time favoured the generalisation of charisma as authority and aesthetic...
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filosofía, Departamento de Historia de la Filosofía, leída el 28/09/2016