Sociedade e multiplicidade: por uma política não teológica, pela potência da multidão

Abstract

This research has the main objective to investigate the fundaments of the politic in Baruch de Spinoza’s thought. It has, as a driving force, the historical problematic and current in Brazil, that is, the relation between theologies and politics. Considering these notes, it intends to travel the arguments presented by Spinoza, seeing how him, in his analysis of politics constitution presents a comprehension of the politics power in which the State does not have as support and legitimation no transcendent power, but that it’s constitution occurs from what is immanent to the political and social field. According to Spinoza, theology and philosophy are radically opposed, the first aims just the obedience and servitude in political field, while the second has a purpose to free individuals from fear and to licence conditions so that they can preserve their lives. In this way, the legitimate of the philosophical field will serve as the foundation for politics power, as well as, for a constitution of an State wherein both arise from a number of deconstructions of the foundations of theological-political power. Among these deconstructions, we refer to those that match the origin of prejudices and superstitions, that is, the finalist conception of nature; is also undone the one referring to the theological imaginary, especially in what is consistent with the idea of a God endowed with intellect and a creative will, and thus consequently one that enables the legitimation of rulers and sovereignty, ie the premises of separability and transcendence of political power in relation to the social field. Said that, the politic-phisolophical thought of Spinoza is configured, firstly from a new conception of God, wich is purely realistic, as the only substance that is effected and which has its effectuation in unique ways by the whole nature in an immanent plan it, that is, Deus sive Natura, and from the potency (Potentia) of God (nature) which is realized in the real through the conatus – an existential preservation effort of all things – it is making it possible to think both the politics and the law, only in this way the jusnaturalist theory traces the political theological power gives way to a radical and immanent jusnaturalism where a spontaneous development of political power and community is demonstrated, in wich the need for foreign mediation is unnecessary. Spinoza has a realistic perspective whose characteristic is the use of reason only as a possibility and not as foundation. And therefore, from the history of human societies conceives political development having a common characteristic: the passions. The usefulness of social formation is necessary to conservation of all individuals, so the great challenge of the policy would be an institution for rational beings or desiring blind, this constitution is made from the existing cooperation between them, wich allow the emergence of Multitudo (crowd), or, collective potency, which appear as a new political subject, that according to political regimes may have greater or lesser participation in power. Among regimes, democracy stands out as the form that most closely matches the human nature, setting up as the most natural of regimes, in which everyone can govern without being governed, only in this way constitutes the “Absolut state” (absolutum imperium). This subversive conception policy we see the emergence of the right city and political institutions as against the moral virtues of rulers. Therefore, there has been the need for a secular State, not only for the freedom of individuals, but to preserve the State itself, and at the end, the maintenance of peace and community.