{"id":83,"date":"2025-03-01T21:44:06","date_gmt":"2025-03-02T00:44:06","guid":{"rendered":"https:\/\/wp.ufpel.edu.br\/lysis\/?p=83"},"modified":"2025-05-28T19:12:06","modified_gmt":"2025-05-28T22:12:06","slug":"83","status":"publish","type":"post","link":"https:\/\/wp.ufpel.edu.br\/lysis\/2025\/03\/01\/83\/","title":{"rendered":"Asp\u00e1sia e S\u00f3crates: um debate interrompido pelo tempo"},"content":{"rendered":"

\"\"<\/p>\n

O debate de S\u00f3crates e Asp\u00e1sia<\/em>.
MONSIAU, Nicolas-Andr\u00e9. Le d\u00e9bat de Socrate et Aspasie<\/em>, s\u00e9culo XIX. \u00d3leo sobre tela. Museu Nacional de Versalhes, Fran\u00e7a. Dispon\u00edvel em: https:\/\/images.openai.com\/thumbnails\/f5f8a08c271d39132e70fec984fc6ace.jpeg<\/a>.<\/p>\n

A tela do pintor neocl\u00e1ssico Nicolas-Andr\u00e9 Monsiau, Le d\u00e9bat de Socrate et Aspasie<\/em>, pintada no s\u00e9culo XIX e hoje exposta no Museu Nacional de Versalhes, nos leva\u00a0 \u00e0 Atenas do s\u00e9culo V a.C., n\u00e3o como observadores da p\u00f3lis (como costumeiramente ensinam os professores de hist\u00f3ria, ci\u00eancia pol\u00edtica ou filosofia), mas como testemunhas de uma cena filos\u00f3fica rara: uma mulher, Asp\u00e1sia de Mileto, debate com S\u00f3crates, o s\u00edmbolo por excel\u00eancia da raz\u00e3o ocidental. \u00c9 uma imagem de suspens\u00e3o hist\u00f3rica. De um lado, um homem que n\u00e3o deixou obra escrita, mas cuja mem\u00f3ria se tornou fundadora da tradi\u00e7\u00e3o filos\u00f3fica. De outro, uma mulher que tampouco deixou textos, mas que a hist\u00f3ria hesitou entre silenciar ou difamar. E, entre ambos, um momento: o debate.<\/p>\n

A imagem \u00e9, em si, uma provoca\u00e7\u00e3o. Ela desmente, com a linguagem pr\u00f3pria da arte, a exclus\u00e3o secular das mulheres dos espa\u00e7os do saber. Sim, Plat\u00e3o e S\u00f3focles, prestemos aten\u00e7\u00e3o em suas obras, n\u00e3o tinham a mesma posi\u00e7\u00e3o que dominar\u00e1 o Ocidente. N\u00e3o estou dizendo que a antiga Gr\u00e9cia n\u00e3o era machista. Sim ela era. E era profundamente. Mas \u00e9 poss\u00edvel encontrar, se procurarmos, lugares para um respiro. Asp\u00e1sia, amante e interlocutora de P\u00e9ricles, professora de ret\u00f3rica, estrangeira em Atenas e alvo de ataques morais, aparece aqui n\u00e3o como sombra de um grande homem, mas como pensadora em p\u00e9 de igualdade com S\u00f3crates. Ela olha, fala, argumenta. N\u00e3o se trata de uma figura decorativa ou de uma musa inspiradora: trata-se de uma voz.\u00a0A pintura de Monsiau \u00e9 mais do que um exerc\u00edcio de reconstru\u00e7\u00e3o hist\u00f3rica: \u00e9 uma cr\u00edtica anacr\u00f4nica, e, como toda cr\u00edtica anacr\u00f4nica bem lan\u00e7ada, ela nos atinge no presente. Por que n\u00e3o h\u00e1 mulheres nas primeiras p\u00e1ginas da filosofia? Por que a Academia, <\/em>n\u00e3o s\u00f3 a de Plat\u00e3o, mas a que herdamos dela, se constituiu como espa\u00e7o masculino, e por que isso ainda persiste?<\/p>\n

Embora Plat\u00e3o, em A Rep\u00fablica (Politeia)<\/em>, defenda a igualdade intelectual entre homens e mulheres e proponha que as mulheres guardi\u00e3s recebam a mesma forma\u00e7\u00e3o filos\u00f3fica que os homens, a pr\u00f3pria Academia que fundou, parece n\u00e3o ter tido muitas mulheres entre os seus. N\u00e3o por acaso, Asp\u00e1sia permaneceu como figura perif\u00e9rica, lembrada por Xenofonte e por Plat\u00e3o apenas como personagem dial\u00f3gica ou por sua suposta beleza e ast\u00facia. Sabemos de uns dois ou tr\u00eas nomes de mulheres que estudaram na Academia nos tempos de seu fundador. Mas a estrutura da paideia<\/em> grega exclu\u00eda sistematicamente as mulheres do logos p\u00fablico. Na pintura de Monsiau, no entanto, essa exclus\u00e3o \u00e9 imaginariamente desfeita: o debate est\u00e1 em curso, o espa\u00e7o do saber se reconfigura, a mulher n\u00e3o \u00e9 aus\u00eancia nem exce\u00e7\u00e3o.\u00a0Esse gesto pict\u00f3rico tem resson\u00e2ncia \u00e9tica e pol\u00edtica. A imagem antecipa, talvez sem querer, o debate contempor\u00e2neo sobre o lugar das mulheres na filosofia, nos espa\u00e7os de poder simb\u00f3lico e nas institui\u00e7\u00f5es acad\u00eamicas. Quando vemos Asp\u00e1sia discutindo com S\u00f3crates, somos for\u00e7ados a perguntar: quantas outras foram silenciadas antes que falassem? Quantas “Asp\u00e1sias” foram soterradas pela tradi\u00e7\u00e3o que, ironicamente, herdamos de um homem que nada escreveu?<\/p>\n

A li\u00e7\u00e3o dessa bela pintura n\u00e3o \u00e9 sobre o passado. A presen\u00e7a de Asp\u00e1sia na tela nos obriga a revisar o c\u00e2none, a romper com a ideia de uma filosofia feita apenas por homens e para homens. A exclus\u00e3o das mulheres da filosofia, e da pr\u00f3pria Academia (depois dos tempos de sua funda\u00e7\u00e3o), n\u00e3o \u00e9 natural nem necess\u00e1ria: \u00e9 hist\u00f3rica. E como toda constru\u00e7\u00e3o hist\u00f3rica, pode e deve ser desfeita.\u00a0A pintura de Monsiau, enfim, n\u00e3o retrata um fato, mas sugere um contrafato: e se essa cena fosse costumeira na Academia? E se as mulheres n\u00e3o tivessem sido relegadas \u00e0 esfera do dom\u00e9stico, do privado, do n\u00e3o filos\u00f3fico? O quadro nos convida a imaginar uma hist\u00f3ria da filosofia outra, onde o debate entre S\u00f3crates e Asp\u00e1sia n\u00e3o fosse uma exce\u00e7\u00e3o, mas o in\u00edcio de uma tradi\u00e7\u00e3o. S\u00f3crates morreu uns 14 ou 15 anos antes da funda\u00e7\u00e3o da Academia… mas certamente teria sorrido e se alegrado com essa conversa.<\/p>\n","protected":false},"excerpt":{"rendered":"

O debate de S\u00f3crates e Asp\u00e1sia.MONSIAU, Nicolas-Andr\u00e9. Le d\u00e9bat de Socrate et Aspasie, s\u00e9culo XIX. \u00d3leo sobre tela. Museu Nacional de Versalhes, Fran\u00e7a. Dispon\u00edvel em: https:\/\/images.openai.com\/thumbnails\/f5f8a08c271d39132e70fec984fc6ace.jpeg. A tela do pintor neocl\u00e1ssico Nicolas-Andr\u00e9 Monsiau, Le d\u00e9bat de Socrate et Aspasie, pintada no s\u00e9culo XIX e hoje exposta no Museu Nacional de Versalhes, nos leva\u00a0 \u00e0 Atenas […]<\/p>\n","protected":false},"author":1325,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[1],"tags":[],"class_list":["post-83","post","type-post","status-publish","format-standard","hentry","category-noticias"],"yoast_head":"\nAsp\u00e1sia e S\u00f3crates: um debate interrompido pelo tempo - LYSIS - N\u00facleo de Estudos sobre Suic\u00eddio e Modos de Vida<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/wp.ufpel.edu.br\/lysis\/2025\/03\/01\/83\/\" \/>\n<meta property=\"og:locale\" content=\"pt_BR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Asp\u00e1sia e S\u00f3crates: um debate interrompido pelo tempo - LYSIS - N\u00facleo de Estudos sobre Suic\u00eddio e Modos de Vida\" \/>\n<meta property=\"og:description\" content=\"O debate de S\u00f3crates e Asp\u00e1sia.MONSIAU, Nicolas-Andr\u00e9. 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