Historia de la filosofía peruana: filosofía del periodo colonial
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Date
2021-05-10
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Universidad Nacional de Educación Enrique Guzmán y Valle
Abstract
EL objetivo de este trabajo de investigación fue la historia de la filosofía peruana tiene varios momentos. El pensamiento del
hombre andino también considerado filosofía por muchos intelectuales, otros consideran
que no necesariamente es filosofía en el sentido tradicional, sino que fue una forma de
pensamiento, pero lo que no se puede negar es que hubo pensamiento propio, tuvieron una
forma de interpretar el mundo, su propia cosmovisión. Eso sería la primera parte de la
filosofía o para no llegar en discusiones de que fue, o no, sería la primera parte del
pensamiento desarrollado en América o particularmente en tierras peruanas. En el
pensamiento andino la preocupación principal estaba en el bienestar terrenal y además el
colectivo, hubo una vinculación entre Estado y religión. Tuvieron una cosmovisión
respecto al mundo presente al mundo, de los muertos y el mundo de arriba como ellos
llamaron. Tenían una concepción también del papel que jugaban los dioses, sentido del
deber colectivo, entendiendo el problema individual como un problema de la colectividad.
El bienestar de uno implicaba el bienestar de la colectividad.
Luego de la llegada de los europeos españoles a América fue interrumpido este
proceso de desarrollo del pensamiento propio americano mezclándose o siendo impuesto
por la cultura vencedora. España llegó con la fuerza de la contrarreforma, con el método y
la filosofía escolástica, aunque aquella filosofía sufrió adaptaciones producto de la realidad
que les obligó discutir situaciones nunca antes abordadas, como el problema de la
humanidad del indígena y sobre la justicia de la invasión a un pueblo que no había buscado
guerra. Tanto contrarreformismo no pudo evitar la llegada de las ideas humanistas y su
choque inevitable, tanto es así que la discusión se centra en la justicia o no de la invasión a
un pueblo pacífico como fue el pueblo indígena, saltaron ahí posturas que apoyaron la
justicia de aquel dominio argumentando la no humanidad de los indígenas, otros su
inferioridad intelectual, otros su necesidad de cristianización, otros su necesidad de
tutelaje. Aunque los cristianos habían llegado con la pólvora y la espada, siendo poco
ejemplarizante y cristiano aquellas acciones, acciones también como asesinatos a
indígenas, saqueo de sus bienes, esclavización, etcétera. Hubo voces humanistas
ejemplares como del fraile español Bartolomé de las Casas que defendió de manera
vibrante y apasionada la causa indígena, rechazo la tesis de la no humanidad indígena y
por el contrario abogó y proclamó la libertad del hombre en general y por ende del
indígena. De aquella confrontación de ideas terminó imponiéndose los intereses
económicos de la corona y los conquistadores, terminó imponiéndose la fuerza sobre la
razón. Aunque la fuerza no pudo justificar la brutalidad y aceptó la humanidad indígena,
pero sometiéndolo a un tutelaje muy parecido a la servidumbre, con el argumento de que
se requería su cristianización y civilización y correspondía además la extirpación de
idolatrías que practicaban los indígenas producto de haber sido influenciados por los
demonios.
La filosofía peruana desarrollada en el período colonial no podría llamarse
necesariamente una filosofía propiamente peruana porque en su mayoría fueron españoles
no solo de nacimiento, sino españoles en el sentido espiritual, a excepción de Garcilaso, la
mayoría se sentía y era influenciado casi en su totalidad por la filosofía española y
europea. No podría llamarse entonces filosofía peruana sino quizás, filosofía española
desarrollada en tierras peruanas por españoles.
The objective of this research work was the history of Peruvian philosophy has several moments. The thought of Andean man also considered philosophy by many intellectuals, others consider which is not necessarily philosophy in the traditional sense, but rather was a form of thought, but what cannot be denied is that there was their own thought, they had a way of interpreting the world, his own worldview. That would be the first part of the philosophy or not to get into discussions about what was, or was not, the first part of the thought developed in America or particularly in Peruvian lands. At Andean thought the main concern was on earthly well-being and also the collectively, there was a link between state and religion. They had a worldview regarding the present world to the world, of the dead and the world above as they they called. They also had a conception of the role played by the gods, a sense of collective duty, understanding the individual problem as a collective problem. The welfare of one implied the welfare of the community. After the arrival of the Spanish Europeans in America, this process of development of the American own thought mixing or being imposed for the winning culture. Spain arrived with the force of the counter-reformation, with the method and scholastic philosophy, although that philosophy suffered adaptations product of reality that forced them to discuss situations never addressed before, such as the problem of humanity of the indigenous and about the justice of the invasion of a people who had not sought war. So much counter-reformism could not prevent the arrival of humanist ideas and their inevitable clash, so much so that the discussion focuses on the justice or not of the invasion of a peaceful people such as the indigenous people, there emerged positions that supported the justice of that domain arguing the non-humanity of the indigenous, others their intellectual inferiority, others their need for Christianization, others their need to tutelage. Although the Christians had arrived with the gunpowder and the sword, being little exemplary and Christian those actions, actions also as murders to indigenous people, looting of their property, enslavement, etc. There were humanist voices examples such as the Spanish friar Bartolomé de las Casas who defended vibrant and passionate about the indigenous cause, he rejected the thesis of indigenous non-humanity and On the contrary, he advocated and proclaimed the freedom of man in general and therefore of indigenous. From that confrontation of ideas, the interests of the crown and the conquerors, ended up imposing force on the reason. Although force could not justify brutality and accepted indigenous humanity, but subjecting him to a tutelage very similar to servitude, with the argument that its Christianization and civilization was required and it also corresponded the extirpation of idolatry practiced by the indigenous product of having been influenced by the got damn. The Peruvian philosophy developed in the colonial period could not be called necessarily a properly Peruvian philosophy because they were mostly Spanish not only by birth, but Spanish in the spiritual sense, with the exception of Garcilaso, the majority felt and was influenced almost entirely by Spanish philosophy and European. It could not then be called Peruvian philosophy but perhaps Spanish philosophy. developed in Peruvian lands by Spaniards.
The objective of this research work was the history of Peruvian philosophy has several moments. The thought of Andean man also considered philosophy by many intellectuals, others consider which is not necessarily philosophy in the traditional sense, but rather was a form of thought, but what cannot be denied is that there was their own thought, they had a way of interpreting the world, his own worldview. That would be the first part of the philosophy or not to get into discussions about what was, or was not, the first part of the thought developed in America or particularly in Peruvian lands. At Andean thought the main concern was on earthly well-being and also the collectively, there was a link between state and religion. They had a worldview regarding the present world to the world, of the dead and the world above as they they called. They also had a conception of the role played by the gods, a sense of collective duty, understanding the individual problem as a collective problem. The welfare of one implied the welfare of the community. After the arrival of the Spanish Europeans in America, this process of development of the American own thought mixing or being imposed for the winning culture. Spain arrived with the force of the counter-reformation, with the method and scholastic philosophy, although that philosophy suffered adaptations product of reality that forced them to discuss situations never addressed before, such as the problem of humanity of the indigenous and about the justice of the invasion of a people who had not sought war. So much counter-reformism could not prevent the arrival of humanist ideas and their inevitable clash, so much so that the discussion focuses on the justice or not of the invasion of a peaceful people such as the indigenous people, there emerged positions that supported the justice of that domain arguing the non-humanity of the indigenous, others their intellectual inferiority, others their need for Christianization, others their need to tutelage. Although the Christians had arrived with the gunpowder and the sword, being little exemplary and Christian those actions, actions also as murders to indigenous people, looting of their property, enslavement, etc. There were humanist voices examples such as the Spanish friar Bartolomé de las Casas who defended vibrant and passionate about the indigenous cause, he rejected the thesis of indigenous non-humanity and On the contrary, he advocated and proclaimed the freedom of man in general and therefore of indigenous. From that confrontation of ideas, the interests of the crown and the conquerors, ended up imposing force on the reason. Although force could not justify brutality and accepted indigenous humanity, but subjecting him to a tutelage very similar to servitude, with the argument that its Christianization and civilization was required and it also corresponded the extirpation of idolatry practiced by the indigenous product of having been influenced by the got damn. The Peruvian philosophy developed in the colonial period could not be called necessarily a properly Peruvian philosophy because they were mostly Spanish not only by birth, but Spanish in the spiritual sense, with the exception of Garcilaso, the majority felt and was influenced almost entirely by Spanish philosophy and European. It could not then be called Peruvian philosophy but perhaps Spanish philosophy. developed in Peruvian lands by Spaniards.
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Citation
Malaver Mercado, K. J. (2021). Historia de la filosofía peruana: filosofía del periodo colonial (Monografía de pregrado). Universidad Nacional de Educación Enrique Guzmán y Valle, Lima, Perú.