Nazarin Halittu na Edmund Husserl
Edmund Husserl, wani masanin falsafa ɗan ƙasar Jamus wanda aka haifa a shekarar 1859, an san shi da sunan uban ilimin falsafa. Ilimin falsafa da kansa hanya ce ta falsafa da ke neman fahimtar tsarin ƙwarewar ɗan adam daga mahangar mutumin da ke fuskantarta. Ilimin falsafa yana nufin gano ainihin ƙwarewar ta hanyar cire duk zato da son zuciya waɗanda ka iya ɓoye fahimtarmu game da gaskiya.
Bayani Kan Halittu
Husserl ya fara aikinsa na ilimi a fannin lissafi kafin ya koma ga falsafa, wanda ayyukan Franz Brentano da Carl Stumpf suka yi wahayi zuwa gare shi. Husserl ya sami kwarin gwiwa ne daga wani aikin falsafa don kawo falsafa zuwa ga tushe mafi kimiyya, ko aƙalla bayyananne kuma mai tsari, fiye da yadda tunanin da ya gabata ya cimma. Fahimtar Husserl ta samo asali ne daga sukar ilimin halayyar ɗan adam - ra'ayi wanda ya daidaita dabaru da ilimin halayyar ɗan adam - wanda ya ɗauka yana da haɗari ga ilimin kimiyya saboda yana ɓatar da layin da ke tsakanin gaskiyar gaskiya da fahimtar ra'ayi.
Hanyar Halitta ta Husserl
Tushen tsarin Husserl na phenomenological wata hanya ce da aka sani da "epocé" ko "rage yanayin yanayi." Wannan hanyar ta ƙunshi dakatar da (ko rage) hukunce-hukuncen da zato masu tasowa waɗanda ke ba da damar ƙwarewa. Ƙoƙari ne na fahimtar abubuwan da ke faruwa kai tsaye "kamar yadda suke," kafin a yi musu lakabi, a bayyana su, ko a fassara su, kafin a zaɓi su.
Mataki na farko a cikin zamanin da shine "haɗa" dukkan ra'ayoyi game da duniya. Wannan yana nufin sanya zato a cikin maƙallan, hana su tsoma baki ga kallon da aka yi. Husserl ya nuna cewa sani koyaushe yana da alkibla ("niyya"), ko kuma mai da hankali kan wani abu. Ya ce kowane aiki na sani, sanin wani abu ne - ko dai abu na zahiri ne, ra'ayi, ko yanayin motsin rai.
Na gaba shine matakin ragewa, inda muke ƙoƙarin gano ainihin abin da ke faruwa. Husserl ya yi iƙirarin cewa ta hanyar jerin zurfafa tunani da lura, za mu iya isa ga fahimta ta asali game da tsarin mahimmancin ƙwarewar ban mamaki.
Niyya: Mayar da Hankali kan Wayar da Kan Jama'a
Ɗaya daga cikin manyan gudummawar da Husserl ya bayar ga ilimin halittar jiki shine ra'ayin "niyya." Niyya yana nufin cewa dukkan sani yana fuskantar wani abu a zahiri - babu wani abu kamar "komai" ko sani mara tsaka tsaki. Misali, idan wani yana tunanin itace, tunaninsa koyaushe yana game da bishiyar ne, ba kawai ji ko tunani ba tare da wani abu ba.
Ya bayyana manyan sassa biyu na niyya: "noesis" da "noema." Noesis shine ɓangaren ƙwarewa na mutum - aikin tunani da kansa, kamar tunani, ji, ko tunani. Noema, a gefe guda, shine abun da ke cikin ƙwarewa - abin da ake tunani ko ji, fuskar abin da ke cikin saninmu.
Idan muka ga wani abu, misali itace, tsarin noesis ya ƙunshi aikin "gani," yayin da noema ita ce "itacen" kanta a matsayin abin da ke cikin aikin gani. Waɗannan ɓangarorin biyu suna aiki tare don samar da cikakkiyar gogewa mai ban mamaki.
Ilimin Halittar Husserl na Transcendental
A wani ci gaba da aka samu, Husserl ya gabatar da manufar "idon da ke wucewa ta hanyar da ba ta wuce ...
Muhimmancin Husserl ga Falsafa da Sauran Kimiyya
Husserl ya yi tasiri sosai a fannin falsafar zamani da kuma wasu fannoni da dama, ciki har da ilimin halayyar ɗan adam, ilimin zamantakewa, da kuma nazarin al'adu.
Misali, a fannin ilimin halayyar ɗan adam, ana amfani da hanyar nazarin yanayin halitta don fahimtar rayuwar majiyyaci ba tare da karkatar da ita ta hanyar tsarin ka'idar tunani mai yuwuwa ba. Carl Rogers, ɗaya daga cikin waɗanda suka kafa maganin ɗan adam, ya sami wahayi daga ƙa'idodin ilimin halittar ɗan adam don sanya ƙwarewar mutum a tsakiyar tsarin maganinsa.
A fannin ilimin zamantakewa, ilimin halayyar ɗan adam ya yi tasiri ga Alfred Schutz, wanda ya haifar da ci gaban "ilimin zamantakewa." Schutz ya jaddada cewa tsarin ma'ana a duniyar zamantakewa ana gina shi ta hanyar gogewa tsakanin mutane da tattaunawa ta yau da kullun.
Suka da Jayayya
Duk da gudummawar da Husserl ya bayar, yanayinsa ba ya rasa masu sukarsa. Wasu masana falsafa, ciki har da ɗalibinsa kuma mai sukarsa Martin Heidegger, suna jayayya cewa hanyar Husserl, wacce ta fi mayar da hankali kan nazarin sani, tana ɓoye fahimtar ɗan adam game da hulɗarsu da ainihin duniya. Heidegger ya gabatar da cewa ba za a iya fahimtar wanzuwar ɗan adam kawai a matsayin wani abu da ke tunanin abubuwa ba, a'a a matsayin "Dasein" da ke cikin duniya ta hanyar da ta dace da kuma ta mahallin.
Bugu da ƙari, wasu masu suka suna jayayya cewa hanyoyin rage girman kai na Husserl (epoché da rage girman kai) ba su da amfani kuma suna da matuƙar wahalar aiwatarwa akai-akai a cikin binciken abubuwan da suka faru na yau da kullun.
Kammalawa
Edmund Husserl ya bar wa masana falsafa wani babban tarihi, wanda ya buɗe ƙofa ga sabbin hanyoyin fahimtar ƙwarewar ɗan adam. Ta hanyar ilimin halittu, Husserl yana gayyatarmu mu koma ga "abubuwan da kansu" - don lura da kuma fuskantar su ba tare da matattarar zato na son zuciya ba. Ta hanyar bincika tsarin ƙwarewar mutum da kuma bayyana yadda sani ke hulɗa da duniyarsa, ilimin halittar Husserl yana ba da zurfin fahimta game da yanayin rayuwar ɗan adam.
Duk da cewa suka da muhawara suna ci gaba da kasancewa tare da gadon falsafarsa, gudummawar Husserl har yanzu tana da matuƙar muhimmanci ga falsafar zamani kuma ta yi tasiri ga wasu fannoni da dama, wanda hakan ya share fagen fahimtar fahimta, wayewa, da kuma duniyar da muke rayuwa a ciki. Abubuwan da muka koya daga falsafar Husserl sun kasance batutuwa masu dacewa na tattaunawa a fannin haɓaka hanyoyin kimiyya da sabbin hanyoyin da ake bi a fannin ilimin ɗan adam a yau.
