Manufar Sanin Kai A cewar John Searle
Sani yana ɗaya daga cikin batutuwa mafi ƙalubale a falsafar tunani. A gefe guda, ilimin jijiyoyi da ilimin halayyar ɗan adam suna ci gaba da bayyana hanyoyin kwakwalwa dalla-dalla; a gefe guda kuma, ƙwarewar mutum - yadda yake ganin ja, jin zafi, ko tuna lokacin ƙuruciya - ba ya kama da za a iya rage shi zuwa aikin jijiyoyi kawai. John Searle yana da matsayi na musamman a cikin wannan muhawarar: ya ƙi yarda da biyun da ke raba hankali da jiki, amma kuma ragin hankali wanda ke ɗaukar sani a matsayin wani abu fiye da tsarin jiki wanda za a iya bayyana shi gaba ɗaya a cikin ma'anoni na zahiri kawai. Wannan labarin ya bincika ra'ayin Searle game da sani, gami da ra'ayin "naturalism na halitta," mahimman fasalulluka na sani, alaƙarsa da niyya, da kuma sukarsa game da hanyoyin lissafi ga tunani.
1. Bayani: kin amincewa da wasu tsattsauran ra'ayi guda biyu
Searle yana ganin muhawara game da sani sau da yawa tana faɗuwa cikin matuƙa biyu. Na farko, biyun (misali, sanannen sigar "rai" ta rabu da jiki), wanda ke da'awar cewa ba za a iya bayyana sani a kimiyyance ba saboda ba wani ɓangare na duniyar zahiri ba ne. Na biyu, ragin jari-hujja, wanda ke ƙoƙarin "cire" sani daga bayanin kimiyya, misali ta hanyar da'awar cewa sani kawai mafarki ne na harshe, rashin fahimta, ko kuma kawai hanyar magana game da hali.
A cewar Searle, dukkan matsayi suna da matsala. Dualism yana fama don bayyana yadda wani abu wanda ba na zahiri ba zai iya hulɗa da kwakwalwa. A halin yanzu, rage darajar kuɗi, a ƙoƙarinsa na kiyaye daidaiton kimiyya, ya yi watsi da bayanai mafi gaggawa da kuma na zahiri: ƙwarewar sani da kanta. Ga Searle, sani ba mafarki ba ne; gaskiya ce ta halitta kamar yadda narkewar abinci ko photosynthesis yake.
2. Halittar Halitta: sani a matsayin wani abu na halitta
Babban ra'ayin Searle shine ilimin halitta. A cikin wannan tsari:
1. Sanin abu ne gaba ɗaya na yanayi. Babu wani "abin tunani" da ya bambanta da duniyar zahiri.
2. Sanin abu yana faruwa ne ta hanyar tsarin halittu a cikin kwakwalwa. Wato, ayyukan wasu ƙwayoyin jijiyoyi suna haifar da abubuwan da suka faru.
3. Sanin abu ne da ke da alaƙa da tsarin. Ba abu ne da za a iya samu a cikin jijiya ɗaya ba, amma ya samo asali ne daga tsari da ayyukan cibiyar sadarwa ta jijiyoyi gaba ɗaya.
4. Sanin kai yana da ilimin halittar mutum na farko. Wannan yana nufin cewa sani yana wanzuwa a matsayin abin da mutum ke fuskanta - wanda mutum ke fuskanta ne kawai - kodayake ana iya nazarin dalilansa ta hanyar ilimin halittar jiki.
Ta wannan hanyar, Searle yana ƙoƙarin kiyaye abubuwa biyu a lokaci guda: sadaukarwa ga kimiyya (sani wani ɓangare ne na yanayi kuma yana da dalilai na halitta) da kuma sadaukarwa ga gaskiyar ƙwarewar mutum (sani ba za a iya goge shi ba don samun sauƙin nazari).
3. Ma'anar ra'ayi da kuma "ma'anar ra'ayi ta mutum na farko"
Searle ya bambanta tsakanin ilimin epistemology (yadda muke sanin wani abu) da kuma ilimin ontology (yadda wani abu yake wanzuwa). A gare shi, sani yana da alaƙa da yanayin mutum: ciwo yana wanzuwa kamar yadda wani abu yake ji, ba kamar abu kamar dutse ko gilashi ba. Duk da haka, ana iya nazarin sani a kimiyyance saboda ana iya lura da tsarin kwakwalwarsa daga mahangar mutum na uku.
Muhimmin batu: kimiyya ba dole ba ne ta yi mu'amala da abubuwa masu ma'ana kawai. Kimiyya za ta iya bincika abubuwan da suka shafi mutum ta hanyar alaƙa, gwaji, da kuma bayanin dalili, ba tare da musanta cewa abubuwan da suka faru da kansu an fuskanta a ciki ba.
4. Babban halayen sani a cewar Searle
Searle ya jaddada wasu muhimman halaye na sani:
– Inganci: abubuwan da suka faru koyaushe suna da “ɗanɗano” (ƙima), misali ɗanɗano mai ɗaci, launin shuɗi, ko jin damuwa.
– Ma'ana: akwai "mai" abin da ya faru koyaushe; abin da ya faru yana faruwa da wani.
– Haɗaɗɗen abu: a lokaci guda, muna fuskantar duniya gaba ɗaya, ba kamar yadda bayanai daban-daban suke ba.
– Yana da hankali da gefen (tsakiya da gefen): akwai wani abu da yake tsakiyar hankali, amma akwai kuma tushen gogewa da ke nan.
– Niyya da kuma ba da gangan ba: yawancin yanayi masu hankali suna "game da wani abu" (misali, suna yarda cewa ruwan sama ne), amma akwai kuma abubuwan da suka faru kamar zafi waɗanda ba lallai ba ne su kasance "game da" wani abu na waje.
Ta hanyar waɗannan halaye, Searle yana son nuna cewa sani yana da tsari mai kyau kuma ba za a iya rage shi kawai zuwa jerin halaye ko sakamakon lissafi ba.
5. Alaƙar da ke tsakanin sani da niyya
A cikin falsafar tunani, niyya tana nufin "nuna kai tsaye" ko "kusa da kai" - tunani koyaushe ana mayar da hankali ne ga wani abu: abu, yanayin al'amura, ko ra'ayi. Searle ya shahara da nazarinsa na niyya, kuma yana sanya sani a matsayin muhimmin mahallin nau'ikan niyya da yawa.
Yana bambanta tsakanin niyya mai hankali (misali, ina tunanin shirye-shiryen gobe) da niyya mara sani (misali, imani na asali wanda ba na tunani a kai, amma duk da haka yana tasiri ga ayyukana). Duk da haka, Searle yana ɗaukar sani a matsayin abu mai mahimmanci saboda yana samar da "wuri mai ban mamaki" wanda yawancin ayyukan tunani ke ɗaukar siffarsu, kuma saboda wasu yanayin tunani ana iya fahimtar su cikin sauƙi idan muka haɗa su da yuwuwar kasancewa cikin sani.
6. Sukar kwamfuta: "kwamfutoci ba sa fahimta"
An san Searle sosai saboda hujjarsa ta ɗakin Sinanci, wadda ke ƙalubalantar ra'ayin cewa hankali ainihin shirin kwamfuta ne. A cikin wannan yanayi, mutumin da bai fahimci Sinanci ba ana sanya shi a cikin ɗaki mai ƙa'idodi don sarrafa alamomin Sinanci. Daga waje, amsoshinsa suna bayyana daidai, kamar dai ya "fahimce su." Duk da haka, a cewar Searle, kawai yana aiwatar da ƙa'idodin rubutu (manna alama) ba tare da fahimtar ma'ana ba (ma'anoni).
Muhimmin sharhin da ya yi: lissafi yana da tsari, yayin da tunani yake da ma'ana. Shirye-shiryen kwamfuta, ko da yake suna da rikitarwa, suna aiwatar da alamomi ne kawai bisa ga tsarinsu na yau da kullun, ba ma'anar da suka samu ba. Saboda haka, a cewar Searle, aiwatar da shiri ba shine isasshen sharaɗi don samar da sani ko fahimta ba.
Wannan ba yana nufin cewa Searle ya ƙi rawar da kwamfutoci ke takawa a kimiyyar fahimta ba. Kawai yana ƙin yarda da da'awar falsafar cewa "hankali kwamfuta ce" a zahiri, ko kuma cewa sani zai bayyana ta atomatik idan kayan aikin suna da ƙarfin da zai iya gudanar da shirin da ya dace.
7. Gaggawa da sanadi: sani yana da ikon haifar da matsala
A cikin ilimin halittar halittu, ana fahimtar sani a matsayin wani abu mai tasowa: yana tasowa ne daga aikin jijiyoyi, amma ya kasance ainihin siffa ta matakin tsarin. Searle ya ƙi ra'ayin cewa idan wani abu ya "bayyana" kawai epiphenomenal ne (ba shi da wani tasiri). A gare shi, sani yana da ikon haifar da dalili: ƙwarewar zafi na iya sa mu janye hannunmu; niyya na iya haifar da wani aiki. Wannan dalili ya kasance daidai da duniyar zahiri saboda sani wani ɓangare ne na tsarin halittu da kansa, ba wani abu na waje da ke "shiga" kwakwalwa ba.
Wannan yana da mahimmanci domin ra'ayoyi da yawa, don tabbatar da daidaiton yanayin jiki, suna ɗaukar hankali a matsayin "inuwar" ta zahiri kawai. Searle ya yi jayayya cewa wannan ya saba wa gogewar yau da kullun da bayanin kimiyya game da ɗabi'a wanda ya haɗa da hankali, yanke shawara, da kulawa.
8. Abubuwan da ke tattare da binciken sani
Ra'ayin Searle yana ƙarfafa hanyar da ta dace amma ba mai sauƙi ba. Idan sani wani abu ne na halitta, to tambayar kimiyya ta zama: waɗanne hanyoyin jijiyoyi ne suka isa kuma suka zama dole don samar da ƙwarewar sani? Duk da haka, saboda sani abu ne na mutum ɗaya, hanyoyin bincike dole ne su kuma girmama rahotannin abubuwan da suka faru (rahotanni na ƙwarewa) a matsayin ingantattun bayanai, koda kuwa suna buƙatar a gwada su kuma a haɗa su da ma'auni na zahiri.
A wata ma'anar, Searle ya bayar da hanya ta tsakiya: bincike mai zurfi kan kwakwalwa ba tare da yin watsi da gogewa a matsayin "abin da ke jan hankali" na falsafa ba.
9. Kesimpulan
Manufar John Searle game da sani tana ƙoƙarin kiyaye ƙa'idodi guda biyu da ke karo da juna: bin ƙa'idar kimiyya ta halitta da kuma fahimtar gaskiyar da ba za a iya ragewa ba ta ƙwarewar mutum. Ta hanyar ƙa'idar halitta ta halitta, Searle yana ɗaukar sani a matsayin siffa ta halitta ta matakin tsarin da ke haifar da tsarin jijiyoyi, yana da ilimin halittar mutum na farko, da kuma ikon ainihin dalili. Ya kuma ƙi rage sani zuwa lissafi kawai, yana mai da'awar cewa fahimta da ma'ana ba sa fitowa ta atomatik daga sarrafa alamomi.
Ga Searle, babban ƙalubalen ba shine zaɓi tsakanin "tunani da abu ba," amma don haɓaka hanyar tunani da bincike wanda ya gane cewa sani gaskiya ce ta yanayi - gaskiyar da ta kebanta da cewa tana wanzuwa ne kawai a matsayin abin da ya shafi batun, amma har yanzu tana nan a cikin tsarin tushen duniyar halittu. Da wannan matsayin, Searle yana ba da tsari mai ƙarfi don tattauna sani ta hanyar falsafa yayin da har yanzu yana barin ƙofar buɗe ga zurfafan bayanai na kimiyya.
