Ka'idar Farin Ciki ta Aristotle
Farin ciki jigo ne da kusan koyaushe yake kasancewa a cikin tattaunawar ɗan adam: mutane suna bin sa ta hanyar aiki, dangantaka, wadata, girmamawa, ko abubuwan jin daɗi. Duk da haka, tsohon masanin falsafar Girka Aristotle (384-322 BC) ya gayyace mu mu yi tambaya mafi mahimmanci: menene ainihin farin ciki, kuma ta yaya ya kamata mu rayu don cimma shi? A cikin babban aikinsa, Nicomachean Ethics, Aristotle ya haɓaka ɗaya daga cikin ka'idojin farin ciki mafi tasiri a tarihin falsafa. Ya bayyana farin ciki ba a matsayin jin daɗi na ɗan lokaci ba, amma a matsayin cikakkiyar rayuwa - rayuwa "ta yi nasara" ta rayu daidai da yanayin ɗan adam.
Farin ciki a matsayin babban burin (telos)
A cewar Aristotle, kowane aikin ɗan adam yana fuskantar wata manufa. Muna karatu ne don samun ilimi, muna aiki don samun abin rayuwa, kuma muna motsa jiki don samun lafiya. Amma waɗannan manufofin galibi suna da ma'ana ga wasu manufofi. Tambayar ita ce: akwai wani babban buri da ake nema don kansa, maimakon don wani abu daban? Aristotle ya amsa eh, kuma ya kira shi eudaimonia, wanda galibi ana fassara shi da "farin ciki," "lafiya," ko "rayuwa mai ma'ana."
Eudaimonia babban buri ne domin duk abin da muke bi a ƙarshe an yi shi ne don inganta rayuwarmu gaba ɗaya. Misali, dukiya ba wai kawai don tara maki ba ce, amma don samar da rayuwa mafi aminci, jin daɗi, ko daraja. Haka nan, ana neman jin daɗi ne don sa rayuwa ta ji daɗi. Amma ga Aristotle, eudaimonia ba wai kawai "jin daɗi" ba ne - ita ce mafi kyawun alheri da ake auna rayuwar mutum da shi.
Eudaimonia ba kawai motsin rai ba ne
Babban bambancin Aristotle da fahimtar zamani game da farin ciki shine: farin ciki ba batun yanayi bane kawai. Mutum zai iya jin farin ciki a yau kuma ya ji baƙin ciki gobe. Idan farin ciki kawai motsin rai ne, to rayuwa mai kyau za ta dogara ne akan canje-canje a cikin ji da sa'a. Aristotle ya ƙi wannan. Ya ɗauki eudaimonia a matsayin mafi kwanciyar hankali da manufa: farin ciki shine aikin rai daidai da nagarta (arete) a cikin rayuwa mai kyau.
Wannan jumla tana da mahimmanci. Na farko, farin ciki aiki ne, ba yanayi na rashin aiki ba. Na biyu, cewa aiki dole ne ya kasance daidai da nagarta ko nagarta. Wannan yana nufin cewa mutane masu farin ciki ba kawai "masu sa'a" ba ne, amma waɗanda ke rayuwa da kyawawan halaye.
Hujjar aiki: yanayin ɗan adam da dalili
Domin bayyana dalilin da yasa farin ciki yake da alaƙa da nagarta, Aristotle ya yi amfani da abin da aka fi sani da hujjar aiki. Ya fara ne daga ra'ayin cewa ana ɗaukar wani abu mai kyau idan yana yin aikinsa da kyau. Wuka mai kyau ita ce wadda take yankewa da kyau. Mawaki mai kyau shine wanda ke buga kiɗa da kyau. To, menene takamaiman "aikin" ɗan adam?
Aristotle ya ce, mutane suna da abubuwa da yawa da suka yi kama da sauran halittu masu rai: muna girma kamar tsire-tsire kuma muna da sha'awa da motsin rai kamar dabbobi. Amma akwai wata baiwa ta musamman: hankali (rabo). Saboda haka, aikin ɗan adam shine rayuwa da hankali ke jagoranta. Saboda haka, rayuwar ɗan adam za ta kasance "mai kyau" lokacin da hankali ke aiki da kyau - kuma hakan ne ke faruwa idan muka sami nagarta.
Nagarta (arete): Nagarta da ɗabi'a da ilimi
Aristotle ya raba nagarta zuwa manyan nau'i biyu:
1. Kyawawan halaye: masu alaƙa da hali, motsin rai, da halaye na aiki, kamar jarumtaka, kame kai, karimci, da adalci.
2. Kyawawan halaye na hankali: waɗanda suka shafi hanyoyin tunani da gaskiya, kamar hikima, fahimta, da hankali mai amfani.
Kyawawan halaye ba sa bayyana kawai. Aristotle ya jaddada muhimmancin ɗabi'a. Muna zama masu adalci ta hanyar yin ayyuka na adalci akai-akai; muna zama masu ƙarfin hali ta hanyar yin aiki da martanin da ya dace ga tsoro; muna zama masu karimci ta hanyar ba da gudummawa yadda ya kamata. A wata ma'anar, hali shine sakamakon ilimi, aiki, da zaɓi mai ɗorewa.
Hanyar tsakiya (koyarwar matsakaici)
Ɗaya daga cikin shahararrun ra'ayoyin Aristotle shine koyarwar hanyar tsakiya: nagarta yawanci tana tsakanin tsauraran matakai guda biyu, wato, rashi da wuce gona da iri. Misali:
– Jarumtaka ita ce hanya ta tsakiya tsakanin tsoro (rashin ƙarfin hali) da rashin kulawa (wuce gona da iri).
– Karimci shine tsakiyar hanyar da ke tsakanin rowa da almubazzaranci.
- Kame kai ita ce hanya ta tsakiya tsakanin rashin iko da kuma rashin jin daɗin rayuwa.
Amma "tsakiya" a nan ba koyaushe yana nufin matsakaici a ma'anar lissafi ba. Tsakiyar magana tana da alaƙa da yanayin. Ba da rupiya dubu ɗari na iya zama karimci ga mutum ɗaya, amma yana iya zama ba shi da mahimmanci ga wani. Saboda haka, nagarta tana buƙatar hukunci mai kyau: lokacin, ta yaya, ga wa, da kuma gwargwadon yadda aka yi wani aiki.
Matsayin phronesis: hikima mai amfani
Nan ne phronesis (hikima mai amfani) ya zama mabuɗi. Aristotle ya fahimci cewa rayuwa ta ɗabi'a ba za a iya cimma ta kawai ta hanyar ƙa'idodi masu tsauri ba. Muna buƙatar ikon auna yanayi na musamman: fahimtar mahallin, la'akari da sakamakon, karanta motsin rai, da zaɓar ayyukan da suka dace da manufar rayuwa mai kyau.
Ba tare da phronesis ba, mutum zai iya "kama da kyau" amma a zahiri ya yi kuskure: misali, bayar da taimako ba tare da fahimtar ma'anarsa ba, ko faɗin gaskiya ba tare da la'akari da lokaci da hanyar isarwa ba, don haka ya cutar da wasu ba tare da wata matsala ba. Farin ciki, a ra'ayin Aristotle, sakamako ne na kyawawan halaye da kuma basirar aiki mai girma.
Farin ciki yana buƙatar cikakken rayuwa da al'umma.
Aristotle ya jaddada cewa eudaimonia yanayi ne da za a iya tantancewa a tsawon rayuwa, ba ta hanyar takamaiman lokuta ba. Ba za a iya ɗaukar mutum a matsayin mai farin ciki kawai saboda ya yi nasara a yau ba, domin rayuwa tana iya canzawa. Wannan ba yana nufin cewa farin ciki ba zai yiwu ba, a'a, farin ciki nasara ce ta cikakke, wadda aka nuna a cikin alkiblar rayuwa da kwanciyar hankali na hali.
Bugu da ƙari, Aristotle ya ɗauki mutane a matsayin halittu na zamantakewa (zoon politikon). Muna buƙatar wasu su gina kyawawan halaye: iyali, abota, ilimi, da rayuwar jama'a. Saboda haka, farin ciki ba zai zama cikakken mutum ɗaya ba. Ya kuma ba da muhimmanci sosai ga abota (philia) a matsayin muhimmin abu na rayuwa mai kyau: abota mai kyau tana taimaka mana mu girma, mu gyara juna, da kuma fuskantar ma'anar rayuwa tare.
Abubuwan waje: sa'a har yanzu tana taka rawa
Duk da cewa farin ciki abu ne na nagarta, Aristotle bai yi watsi da tasirin yanayi na waje ba. Lafiya, tsaro, walwalar tattalin arziki, da kuma yanayin zamantakewa da siyasa na iya sauƙaƙe ko kawo cikas ga rayuwa mai kyau. Har ma mutanen da ke da kyawawan halaye na iya fuskantar babban wahala saboda bala'i ko zalunci. Duk da haka, rawar da abubuwan waje ke takawa ba ta karyata ainihin ka'idarsa ba: farin ciki ya fi kafuwa a kan yadda muke rayuwa da kuma siffanta halayenmu, ba a cikin jin daɗi na ɗan lokaci ba.
Tunani da mafi kyawun rayuwa
A ƙarshen ƙa'idar Nicomachean, Aristotle ya bayyana cewa mafi girman nau'in eudaimonia shine rayuwa mai tunani (theoria), aikin tunani da fahimtar gaskiya sosai. Wannan ya yi daidai da mafi girman kyawawan halaye na ilimi. Duk da haka, bai yi watsi da kyawawan halaye ba; rayuwar zamantakewa da ayyukan ɗabi'a suna da mahimmanci. Masu karatu da yawa sun kammala da cewa Aristotle yana ba da wani bayyani: rayuwa mai kyau ta haɗa da ayyukan ɗabi'a, abota, hulɗar zamantakewa, da kuma - a matakinsa mafi girma - ayyukan ilimi waɗanda ke wadatar da rai.
Muhimmanci ga rayuwar zamani
Ka'idar Aristotle ta farin ciki ta ci gaba da kasancewa mai dacewa domin tana mayar da hankali daga "abin da na samu" zuwa "irin mutumin da zan zama." A cikin duniyar da ke cike da sauri, ana ɗaukar farin ciki a matsayin abin da ake so a cimma: hutu, sabon mallaka, ko wani abu na musamman. Aristotle yana tunatar da mu cewa farin ciki ya fi kama da wani aiki na rayuwa: haɓaka halaye masu kyau, sarrafa motsin rai, amfani da hankali don yin zaɓi mai kyau, da kuma rayuwa mai ma'ana tare da wasu.
A ƙarshe, a cewar Aristotle, farin ciki ba kyauta ce ta nan take ba, sai dai sakamakon rayuwa da aka yi ta hanyar nagarta. Eudaimonia yanayi ne da mutum ba wai kawai yake samun rayuwa mai daɗi ba, har ma yana rayuwa mai kyau—cikin jituwa da yanayin ɗan adam a matsayin halittu masu hankali, ɗabi'a, da zamantakewa. Don haka, farin ciki ba wai kawai ake nema ba, amma ana ƙirƙira shi ta hanyar zaɓuɓɓukan yau da kullun.
