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O passado não é um amontoado de fatos

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Diamantino Lourenço Rodrigues de Bártolo

‘O passado não é um amontoado de fatos’

Diamantino Bártolo
Diamantino Bártolo
Imagem criada por IA da Mata - 26 de janeiro de 2026, às 08h24
Imagem criada por IA da Mata – 26 de janeiro de 2026, às 08h24

Como se sabe, a compreensão envolve, permanentemente, a linguagem, a confrontação com um outro horizonte humano, um ato de penetração histórica, por isso, a Hermenêutica abarca uma teoria texto.

Compreender é uma operação essencialmente referencial; compreende-se algo, quando se compara com algo, que já se conhece. O homem não realiza o seu conhecimento a partir do nada, mas por meio de uma reestruturação, correção e integração dos seus próprios ‘a prioris’ e ‘a posterioris’, por isso, a interpretação é um conhecimento simultaneamente: reconstrutivo e integrativo. (cf. ORTIZ-OSÉS, op. cit.)

Do que foi escrito, facilmente se dá conta que a compreensão possui uma estrutura intrinsecamente histórica portanto: «Não precisamos cair numa atitude psicologizante para defender que a compreensão não pode ser concebida independentemente das relações significativas que tem com a nossa experiência anterior.» (PALMER, 1969:102), pois esta, como ato histórico, está sempre relacionada com o presente. Seria ingénuo falar-se de interpretações objetivamente válidas, porque isto implicaria ser possível uma compreensão que partisse de um ponto de vista exterior à história.

Na realidade, no seu situar-se mundano (responsável pelo mundo), o homem responde desde o seu posicionamento atual: quer a um passado a interrogar e a integrar; quer a um futuro a predizer (possibilidade), isto é, antes de tomar uma decisão fundamental, emprega a sua experiência, interpreta e está interpretado na sua própria circunstância: «A sua atitude fundamental não aparece nem como progressiva nem como regressiva, mas como ingressiva, integradora.» (ORTIZ-OSÉS, 1983:48).

Compreendemos um texto, não com a consciência vazia, mas porque mantemos um modo de ver já estabelecido, e algumas conceções prévias ideacionais, (pré-estrutura da compreensão): «O passado não se nos pode opor como objecto de interesse arqueológico. A autointerpretação do indivíduo é apenas uma luz trémula na corrente fechada da vida histórica. Por essa razão, os juízos prévios do indivíduo são mais que meros juízos; são a realidade histórica do ser.» (PALMER, 1969:185).

Os juízos prévios traduzem a capacidade que toda a pessoa tem para compreender a história: dentro ou fora das ciências, não pode haver compreensão sem pressupostos, resultantes da tradição em que cada indivíduo se insere (horizonte no interior do qual pensamos).

Uma dupla operacionalidade se apresenta: uma operacionalidade do presente no passado – não há uma visão pura da história, sem referência ao presente; e uma operacionalidade do passado no presente (consciência historicamente operativa) – o presente só é visto e compreendido através das intenções, modos de ver e pré-conceitos que o passado transmite: «Não podemos inventar nem recusar o horizonte que faz alteridade à nossa consciência.» (ORTIZ-OSÉS, 1983:12).

O passado não é um amontoado de factos, é antes um fluxo, em que nos movemos e participamos: «A tradição não se coloca, pois, contra nós, ela é algo em que nos situamos e pela qual existimos.» (PALMER, 1969:180). Dá-se no ato de compreensão uma simbiose do estranho e do familiar (simultaneidade).

A tensão, presente-passado, é, em si mesma, essencial e frutífera em Hermenêutica; a distância temporal tem, simultaneamente, uma função negativa e positiva, tanto faz com que se eliminem certos juízos prévios, como provoca o aparecimento daqueles que nos levam a uma compreensão verdadeira.

Os nossos pressupostos não podem ser tomados como absolutos, mas sim como algo sujeito a mudança. São positivos: quando conduzem à compreensão; e negativos, quando conduzem ao mal entendimento. Esta distinção faz-se no interior da própria experiência hermenêutica.

BIBLIOGRAFIA

ORTIZ-OSÉS, Andrés, (1983). Antropologia Hermenêutica. Tradução, L. Ferreira dos Santos. Braga: Eros.

PALMER, Richard E., (1969). Hermenêutica. Tradução, Maria Luísa Ribeiro Ferreira. Lisboa: Edições 70

Venade/Caminha – Portugal, 2026

Diamantino Lourenço Rodrigues de Bártolo

Presidente HONORÁRIO do Núcleo Académico de Letras e Artes de Portugal

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