Ukuzijwayeza Okungokomoya: I-Catalyst Yoshintsho Lomphakathi

Umgomo wami namuhla ukuhlola ukuthi izinguquko zangaphakathi ezivela ezenzweni ezingokomoya zingaholela kanjani ekushintsheni okuhlala njalo emhlabeni.

Njengoba nazi nonke, umhlaba wethu njengamanje ubhekene nezimo eziningi zokungqubuzana emazweni ahlukene, okuhlanganisa i-Ukraine, i-Ethiopia, kwamanye amazwe ase-Afrika, eMpumalanga Ephakathi, e-Asia, eNingizimu Melika, e-Caribbean, nasemiphakathini yethu yase-United States. Amazwe. Lezi zimo zokungqubuzana zidalwa yizizathu ezihlukahlukene enizaziyo nonke, okuhlanganisa ukungabi nabulungisa, ukulimala kwemvelo, ukushintsha kwesimo sezulu, i-COVID-19 kanye nobuphekula.

Sikhungethwe ukuhlukana, izinkulumo ezigcwele inzondo, izingxabano, udlame, impi, inhlekelele yobuntu kanye nezigidi zababaleki abathintekayo ababalekela udlame, ukubika okubi kwabezindaba, izithombe ezikhulisiwe zokwehluleka komuntu ezinkundleni zokuxhumana, njalonjalo. Khonamanjalo, sibona kudlondlobala abazibiza ngabalungisi, abathi banezimpendulo ezinkingeni zesintu, bagcine sebenesiphithiphithi abasenzayo bezama ukusilungisa, kanye nokuwa kwabo enkazimulweni baye ehlazweni.

Kunento eyodwa eye yabonakala ngokuqhubekayo kuwo wonke umsindo ovala izinqubo zethu zokucabanga. Isikhala esingcwele esingaphakathi kwethu - lelo zwi langaphakathi elikhuluma nathi ngesineke ezikhathini zokuzola nokuthula -, besivame ukukuziba. Kwabaningi bethu abaxakwe amazwi angaphandle - lokho abanye abantu abakushoyo, abakwenzayo, ukuthumela, ukwabelana, ukuthanda, noma ulwazi esiludla nsuku zonke, sikhohlwa ngokuphelele ukuthi umuntu ngamunye unikezwe amandla angaphakathi ayingqayizivele - lowo gesi wangaphakathi. okhela inhloso yokuba khona kwethu -, i-quiddity noma ingqikithi yobukhona bethu, ehlala isikhumbuza ukuba khona kwayo. Yize noma sivamise ukungalaleli, isimema kaningi ukuthi sifune injongo evuthayo, siyithole, siguqulwe yiyo, sibonakalise uguquko esihlangabezane nalo, futhi sibe yilolo shintsho esilindele ukulibona abanye.

Ukusabela kwethu njalo kulesi simemo sokufuna injongo yokuphila kwethu ekuthuleni kwezinhliziyo zethu, ukulalela lelo zwi elimnene, elingaphakathi elisikhumbuza kahle ukuthi singobani ngempela, elisinikeza umhlahlandlela oyingqayizivele abantu abaningi kakhulu sesaba ukulandela, kodwa njalo lisitshela ukuthi silandele lowomgwaqo, sihambe kuwo, futhi sishayele sidabule kuwo. Yilokhu kuhlangana njalo no “mina” ku “mina” kanye nempendulo yethu kulokhu kuhlangana engikuchaza njengokuzijwayeza ngokomoya. Sidinga lokhu kuhlangana okudlulele, ukuhlangana okukhipha “mina” kwejwayelekile “mina” ukucinga, ukuthola, ukusebenzisana, ukulalela, nokufunda “ngami” wangempela, “mina” onikezwe amandla angenamkhawulo futhi amathuba okuguqulwa.

Njengoba kufanele ukuthi uqaphele, umqondo wokwenza izinto ezingokomoya njengoba ngiwuchazile lapha uhlukile kumkhuba wenkolo. Ezenzweni zezenkolo, amalungu ezinhlangano zezenkolo alandela ngokuqinile noma ngokulinganisela futhi aqondiswa izimfundiso, imithetho, iziqondiso, izinkonzo nezindlela zokuphila. Kwesinye isikhathi, iqembu lezenkolo ngalinye lizibona lingummeleli ophelele kaNkulunkulu kanye nalowo okhethwe Nguye ngaphandle kwamanye amasiko enkolo. Kwezinye izimo kunomzamo wemiphakathi yezenkolo yokuvuma izindinganiso zabo ezifanayo kanye nokufana, nakuba amalungu ethonywa kakhulu futhi eqondiswa izinkolelo nezinqubo zawo zenkolo.

Ukwenza okungokomoya kungokomuntu siqu. Kuwubizo lokuthola ulwazi olujulile, lwangaphakathi lomuntu kanye noshintsho. Ushintsho lwangaphakathi (noma njengoba abanye bezosho, uguquko lwangaphakathi) esibhekana nalo lusebenza njengesisusa soshintsho emphakathini (ushintsho esifisa ukulubona lwenzeka emiphakathini yethu, emhlabeni wethu). Akunakwenzeka ukufihla ukukhanya lapho kuqala ukukhanya. Ngokuqinisekile abanye bayoyibona futhi badonseleke kuyo. Abaningi balabo esivame ukubaveza namuhla njengabasunguli bamasiko enkolo ehlukene empeleni bagqugquzelekile ukuba babhekane nezinkinga zesikhathi sabo ngokusebenzisa imikhuba engokomoya besebenzisa amathuluzi okuxhumana atholakala esikweni labo. Izinguquko eziguquguqukayo imikhuba yabo engokomoya ephefumulelwe emiphakathini ababehlala kuyo ngezinye izikhathi yayingqubuzana nokuhlakanipha okuvamile kwangaleso sikhathi. Lokhu sikubona ezimpilweni zabantu ababalulekile phakathi kwamasiko enkolo ka-Abrahama: uMose, uJesu, kanye noMuhammad. Abanye abaholi bakamoya, vele, babekhona ngaphambi, ngesikhathi nangemva kokusungulwa kobuJuda, ubuKristu nobuSulumane. Kungokufanayo nangempilo, isipiliyoni nezenzo zikaBuddha eNdiya, uSiddhartha Gautama, umsunguli weBuddhism. Babekhona futhi bayohlala bekhona abanye abasunguli benkolo.

Kodwa esihlokweni sethu sanamuhla, ukusho ezinye izishoshovu zobulungisa bezenhlalakahle izenzo zazo ezithonywe izinguquko zenguquko ezihlangabezane nazo emisebenzini yazo engokomoya kubaluleke kakhulu. Sonke siyamazi uMahatma Gandhi okuphila kwakhe kwakuthonywe kakhulu imikhuba yakhe engokomoya yamaHindu futhi owaziwa phakathi kwezinye izenzo zobulungiswa bezenhlalakahle ngokusungula inhlangano engenalo udlame eyaholela ekukhululekeni kweNdiya eBrithani ngo-1947. Emuva e-United States , izenzo zikaGandhi ezingenalo udlame zobulungisa bezenhlalakahle zakhuthaza uDkt. Martin Luther King Jr owayesevele esebenza ngokomoya futhi ekhonza njengomholi wezenkolo – umfundisi. Kwakuyizinguquko lezi zinqubo zokomoya ezacasulwa kuDkt. King kanye nezifundo azifunde emsebenzini kaGandhi ezamlungiselela ukuhola inhlangano yamalungelo omphakathi yama-1950s kanye nama-1960s e-United States. Kanti ngakolunye uhlangothi lomhlaba eNingizimu Afrika, uRolihlahla Nelson Mandela, owaziwa namuhla njengophawu Lwenkululeko Enkulu Kakhulu yase-Afrika, walungiselelwa imikhuba yenkolo yomdabu kanye neminyaka yakhe eyedwa ukuhola impi yokulwa nobandlululo.

Pho-ke ingachazwa kanjani inguquko eguquguqukayo egqugquzelwa umkhuba kamoya? Incazelo yalesi simo izophetha isethulo sami. Ukwenza lokhu, ngingathanda ukuxhumanisa ukuhlobana phakathi kokwenza izinto ezingokomoya kanye noshintsho lwenguquko nenqubo yesayensi yokuthola ulwazi olusha, okungukuthi, inqubo yokuthuthukisa ithiyori entsha engase ibanjwe njengeqiniso isikhathi esithile ngaphambi kwayo. iyaphikiswa. Inqubo yesayensi ibonakala ngenqubekelaphambili yokuhlolwa, ukuphikiswa kanye noshintsho - lokho okudume ngokuthi i-paradigm shift. Ukwenza ubulungiswa kule ncazelo, ababhali abathathu babalulekile futhi kufanele kukhulunywe ngabo lapha: 1) Umsebenzi kaThomas Kuhn ngesakhiwo soguquko lwesayensi; 2) I-Imre Lakatos' Falsification kanye neMethodology of Scientific Research Programs; kanye ne-3) Amanothi kaPaul Feyerabend mayelana ne-Relativism.

Ukuze ngiphendule lo mbuzo ongenhla, ngizoqala ngombono ka-Feyerabend we-relativism futhi ngizame ukuhlanganisa i-paradigm shift ka-Kuhn kanye nenqubo yesayensi kaLakatos (1970) ndawonye njengoba kufanele.

Umbono kaFeyerabend uthi kubalulekile ukuthi sichezuke kancane emibonweni nasezikhundleni zethu esizibambe ngokuqinile, kungaba ngesayensi noma inkolo, noma kunoma iyiphi enye indawo yesistimu yethu yezinkolelo, ukuze sifunde noma sizame ukuqonda izinkolelo zomunye noma imibono yomhlaba. Ngokwalo mbono, kungase kuthiwe ulwazi lwesayensi luhlobene, futhi luncike ezinhlobonhlobo zemibono noma amasiko, futhi azikho izikhungo, amasiko, imiphakathi noma abantu okufanele bathi “baneQiniso,” kuyilapho abanye bebukela phansi.

Lokhu kubaluleke kakhulu ekuqondeni umlando wenkolo nokuthuthuka kwesayensi. Kusukela eminyakeni yokuqala yobuKristu, iSonto lalithi linalo lonke iqiniso njengoba lembulwa uKristu nasemiBhalweni nasezibhalweni zezimfundiso. Lesi yisizathu esenza ukuthi labo ababenemibono ephambene nolwazi olumisiwe olugcinwe yiBandla baxoshwe njengabahlubuki - empeleni, ekuqaleni, amambuka abulawa; kamuva, bamane bakhishwa inyumbazane.

Ngokuvela kwe-Islam ku-7^th ngekhulu leminyaka ngomprofethi uMuhammed, ubutha obungapheli, inzondo, kanye nokungqubuzana kwakhula phakathi kwabalandeli bobuKristu nobuSulumane. Njengoba nje uJesu azibheka “njengeqiniso, ukuphila, nendlela yodwa, futhi wamisa isivumelwano esisha nomthetho ohlukile emithethweni yakudala yamaJuda, imithetho kanye nezinqubo zenkolo,” uMprofethi uMuhammed uthi ungowokugcina kubaProfethi kusukela. UNkulunkulu, okusho ukuthi labo abeza ngaphambi kwakhe babengenalo lonke iqiniso. Ngokwenkolelo yamaSulumane, uMprofethi uMuhammed unalo futhi wembula lonke iqiniso uNkulunkulu afuna isintu silifunde. Le mibono yezenkolo yenziwa yabonakala endabeni yamaqiniso ahlukene omlando namasiko.

Ngisho nalapho iBandla, lilandela ifilosofi yemvelo ka-Aristotelian-Thomistic lithi futhi lifundisa ukuthi umhlaba umile kuyilapho ilanga nezinkanyezi zizungeza umhlaba, akekho owaba nesibindi sokuqamba amanga noma aphikise le nkolelo-mbono yepharadigm, hhayi nje ngoba yayisekelwe wasungula umphakathi wesayensi, owakhuthazwa futhi wafundiswa iBandla, kodwa ngenxa yokuthi “wawuyipharadesi” emisiwe, ephethwe yibo bonke ngokwenkolo nangokuphuphutheka, ngaphandle kwanoma yiziphi izisusa zokubona noma yikuphi “okungajwayelekile” okungaholela “enhlekeleleni; futhi ekugcineni ixazululwe le nkinga nge-paradigm entsha,” njengoba uThomas Kuhn asho. Kwaze kwashaya u-16^th ekhulwini, ngokuqondile ngo-1515 lapho uFr. UNicolaus Copernicus, umpristi wasePoland, wathola, ngokuhlolwa kwesayensi okuxazulula izindida ukuthi uhlanga lwesintu seluneminyaka eyikhulu luphila emangeni, nokuthi umphakathi wesayensi osunguliwe wawunephutha mayelana nokuma komhlaba, futhi lokho kuphambene nalokhu. ukuma, ngempela umhlaba njengamanye amaplanethi azungeza ilanga. Lokhu “kushintsha kwemibono” kwabizwa ngokuthi ukuhlubuka umphakathi wesayensi osungulwe oholwa iSonto, futhi labo ababekholelwa emfundisweni kaCopernican kanye nalabo ababeyifundisa babeze babulawe noma bakhishwe esontweni.

Ngamafuphi, abantu abanjengoThomas Kuhn bazophikisana ngokuthi inkolelo-mbono kaCopernican, umbono we-heliocentric we-Universe, yethula "ushintsho lwe-paradigm" ngenqubo yenguquko eyaqala ngokuhlonza "i-anomaly" kumbono owawubanjwe ngaphambili ngomhlaba kanye nomhlaba. ilanga, nangokuxazulula inkinga eyatholwa umphakathi wesayensi wasendulo.

Abantu abanjengoPaul Feyerabend bazogcizelela ukuthi umphakathi ngamunye, iqembu ngalinye, umuntu ngamunye kufanele avuleleke ukuze afunde komunye, ngoba awukho umphakathi noma iqembu noma umuntu onolwazi oluphelele noma iqiniso. Lo mbono ubaluleke kakhulu ngisho naku-21^st ikhulu leminyaka. Ngikholelwa ngokuqinile ukuthi izinqubo zomoya zomuntu ngamunye azibalulekile nje kuphela ekucaciseni kwangaphakathi kanye nokutholakala kweqiniso mayelana nomuntu siqu nomhlaba, kubalulekile ukwephula isivumelwano esicindezelayo nesikhawulelayo ukuze kulethe uguquko oluguquguqukayo emhlabeni wethu.

Njengoba u-Imre Lakatos abeka ngo-1970, ulwazi olusha luvela ngenqubo yokuqamba amanga. Futhi “ukwethembeka kwesayensi kuhlanganisa ukucacisa, kusengaphambili, ukuhlola ukuze uma umphumela uphikisana nethiyori, ithiyori kufanele iyekwe” (ikhasi 96). Esimweni sethu, ngibona ukwenza okungokomoya njengokuhlola okuqaphelayo nokungaguquguquki kokuhlola izinkolelo ezivamile, ulwazi kanye namakhodi okuziphatha. Umphumela walokhu kuhlolwa ngeke ube kude noshintsho oluguquguqukayo - uguquko lwepharadigm ezinqubweni zokucabanga nesenzo.

Ngiyabonga futhi ngibheke ngabomvu ukuphendula imibuzo yakho.