A teoria do direito natural em Espinosa: o deslocamento ontológico do ser e a causa eficiente e imanente do estado civil
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Data
2021-12-13
Autores
Rocha, Larissa Nardo Baio
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Universidade Estadual Paulista (Unesp)
Resumo
O presente trabalho foi desencadeado pela afirmação espinosana, na Carta 50, de que os direitos naturais devem estar bem resguardados no Estado Civil. Para averiguar o que representa a continuação do direito natural no âmbito civil para a filosofia de Espinosa, cotejaram-se suas principais obras: Ética, Tratado Teológico-Político e Tratado Político, com o intuito de acompanhar o desenvolvimento do pensamento crítico do autor, bem como o caráter subversivo de suas teorias, muitas vezes perdido pela obscuridade e alcance das palavras. Inaugurado pela ontologia espinosana, neste trabalho são trazidas algumas considerações acerca da substância e suas propriedades, dos atributos e dos modos, alcançando o homem enquanto parte da natureza que reflete apenas a generalidade de ser um modo da substância. A natureza humana, a perspectiva que os individualiza, desvenda-se pela via das noções comuns e desperta a conveniência como necessária à satisfação do conatus individual. O movimento é intrínseco e incessante, isto é, as potências singulares experienciam afetos de alegria, contrários e mais fortes do que aqueles vivenciados em um regime de extrema violência e barbárie, constante no estado de natureza. Aqueles afetos atualizam a potência, tornando-a mais intensa, possibilitando o ato, a positividade que é articular-se a outras potências, causando uma potência coletiva inédita: a multidão. Assim, será para desobstruir sua potência das amarras dos afetos tristes, do estado de intensa passividade, que os homens admitirão estar sob a jurisdição de outrem. O Estado Civil revela-se não por um acordo externo, onde a voluntariedade e a arbitrariedade é dado estabelecer a possibilidade de uma renúncia total de direitos, mas por um movimento interno, contínuo, necessário e determinado entre potências individuais que concebem a necessidade de uma vida propriamente humana. O homem é determinado pelo princípio da utilidade, pelo desejo de perseverar na existência e pela alegria do agir a conduzir-se pelo menor dos males ou maior dos bens. A racionalidade e os afetos, juntos, comunicam a humanidade como a condição que inspira o comum.
The present work is triggered by Spinoza's affirmation, in Charter 50, that natural rights must be well protected in the Civil State. To find out what the continuation of natural law in the civil sphere in Spinoza's philosophy represents, his main works were compared: Ethica, Tractatus Theologico-Politicus and Tractatus Politicus; which was done in order to accompany the development of the author's critical thinking, as well as the revolutionary character of his theories, often lost by the obscurity and broadness of the words. Spinoza's ontology opens the first chapter. Some considerations are brought about the substance and its properties, attributes and modes. Men as part of nature reflect a generality that is individualized through relationships that are established by necessary affections, evidencing their intersubjectivity. Human nature arises from a shift of powers that begin to conceive common notions and convenience among men as necessary to satisfy the individual conatus. The intrinsic and incessant movement in which the singular powers are inserted, through the force of their conatus, makes them experience affections of joy, contrary and stronger to those experienced in a regime of extreme violence and barbarism. Such affections update their potency, making them more intense, enabling the act, the positivity that is articulating with other potencies causing an unprecedented collective potency: the crowd. Men are determined by the principle of utility to be led by the least of evils, or the greatest of goods. Therefore, it is because of the desire for perseverance in existence, for a properly human life by unblocking the shackles of the sad affections of the state of intense passivity that they assume to be under the jurisdiction of others. It is not by an external agreement in which voluntariness and arbitrariness are given to establish the possibility of a total renunciation of rights, but by an internal movement, necessary and determined between the individual powers that conceive life in common as a greater good. if without losing its humanity, a condition that inspires the common.
The present work is triggered by Spinoza's affirmation, in Charter 50, that natural rights must be well protected in the Civil State. To find out what the continuation of natural law in the civil sphere in Spinoza's philosophy represents, his main works were compared: Ethica, Tractatus Theologico-Politicus and Tractatus Politicus; which was done in order to accompany the development of the author's critical thinking, as well as the revolutionary character of his theories, often lost by the obscurity and broadness of the words. Spinoza's ontology opens the first chapter. Some considerations are brought about the substance and its properties, attributes and modes. Men as part of nature reflect a generality that is individualized through relationships that are established by necessary affections, evidencing their intersubjectivity. Human nature arises from a shift of powers that begin to conceive common notions and convenience among men as necessary to satisfy the individual conatus. The intrinsic and incessant movement in which the singular powers are inserted, through the force of their conatus, makes them experience affections of joy, contrary and stronger to those experienced in a regime of extreme violence and barbarism. Such affections update their potency, making them more intense, enabling the act, the positivity that is articulating with other potencies causing an unprecedented collective potency: the crowd. Men are determined by the principle of utility to be led by the least of evils, or the greatest of goods. Therefore, it is because of the desire for perseverance in existence, for a properly human life by unblocking the shackles of the sad affections of the state of intense passivity that they assume to be under the jurisdiction of others. It is not by an external agreement in which voluntariness and arbitrariness are given to establish the possibility of a total renunciation of rights, but by an internal movement, necessary and determined between the individual powers that conceive life in common as a greater good. if without losing its humanity, a condition that inspires the common.
Descrição
Palavras-chave
Direito natural, Ética política, Livre arbítrio e determinismo, Direito - Filosofia, Natural law
Como citar
ROCHA, Larissa Nardo Baio. A teoria do direito natural em Espinosa: o deslocamento ontológico do ser e a causa eficiente e imanente do estado civil. Universidade Estadual Paulista (Unesp), 2022.