Ifilosofi ka-Albert Camus ye-Existentialist
U-Albert Camus (1913–1960) uvame ukufakwa ezingxoxweni ze-existentialism yekhulu lama-20, kanye noJean-Paul Sartre noSøren Kierkegaard. Kodwa-ke, uCamus ngokwakhe wenqaba igama elithi “existentialist.” Wakhetha ukubizwa ngokuthi umcabangi ongenangqondo—umbono ovela kokuhlangenwe nakho komuntu okuyisisekelo kakhulu: isifiso sencazelo, ukuhleleka, kanye nenjongo, ebhekene nomhlaba ongenandaba. Kulokhu kungqubuzana kuvela “okungenangqondo,” isihloko esiyinhloko esakha yonke ifilosofi kaCamus kanye nombono wakhe ngempilo.
Izimpande Zomcabango: Umhlaba Othule kanye Nesifiso Senjongo
KuCamus, abantu bayizidalwa ezifuna izincazelo ngokwemvelo: ukuthi kungani siphila, iyini injongo yokuhlupheka, nokuthi umlando uya kuphi. Kodwa indawo yonke ayinikezi zimpendulo. Umhlaba uhlala "uthule." Uma umuntu eqaphela igebe phakathi kwesidingo sangaphakathi sencazelo nokuthula kweqiniso , uhlangabezana nobuwula. Ubuwula abusho nje ukuthi "impilo iyize," kodwa kunalokho ukuqaphela kwefilosofi ukuthi umhlaba awunikezi isisekelo esiqondile sencazelo esiyithembayo.
Lokhu kuqaphela kuvame ukuvela kokuhlangenwe nakho kwansuku zonke: isimiso somsebenzi esiphindaphindayo, umuzwa wokuhlukaniswa nemikhuba yakho, ukufa kothandekayo, noma umzuzu ongazelelwe lapho impilo izwakala sengathi iyinto eyenzeka ngomshini. Ku-The Myth of Sisyphus (1942), uCamus uchaza lo mzuzu “wokuvuka” njengokushaqeka okukhona: umuntu ubuza, “Kungani konke lokhu?” kodwa angatholi mpendulo eyanelisayo.
Umbuzo Oyinhloko: Ingabe Ukuphila Kuyinzuzo?
UCamus uqala incwadi ethi The Myth of Sisyphus ngesitatimende esivusa inkanuko: “Kunenkinga eyodwa kuphela yefilosofi engathi sína: ukuzibulala.” Usho ukuthi ngaphambi kokuxoxa nge-metaphysics, ukuziphatha, noma ulwazi, abantu kudingeka baphendule umbuzo oyisisekelo: uma impilo ingenayo incazelo eqondile, ingabe isafanele ukuphila?
UCamus wenqaba ukuzibulala njengendlela yokuphuma, ngoba ukuzibulala kubhekwa “njengokuxazulula” ubuwula ngokususa esinye sezici zako—umuntu obhekana nobuwula. Wenqaba futhi “ukuzibulala kwefilosofi,” okuwukugxumela ezinkolelweni noma emibonweni ephathelene nemvelo enikeza ngenkani incazelo ephelele (isibonelo, izimfundiso ezivala imibuzo, noma ama-utopia ezombusazwe athembisa ipharadesi lomlando). KuCamus, lokhu kuyindlela yokuphunyuka eqinisweni lobuwula, hhayi isibindi sokubhekana nakho.
Izimpendulo Ezintathu ZikaCamus: Ukuhlubuka, Inkululeko, kanye Nokushisekela Ukuphila
Esikhundleni sokubalekela ubuwula, uCamus unikeza izimo zengqondo ezintathu: ukuvukela, inkululeko, kanye nesifiso.
1. Ukuvukela
Ukuhlubuka kuyisinqumo sokuhlala ukuphila ngenkathi wenqaba ukuthobela izidingo zencazelo ngokuphelele. Lokhu akusikho ukuvukela kwezepolitiki uqobo, kodwa kunalokho kuyisimo sengqondo sangaphakathi: “Ngiyazi ukuthi umhlaba awunikezi izimpendulo zokugcina, kodwa ngizophila ngokugcwele.” Ukuvukela kungukuthi “yebo” empilweni nokuthi “cha” ekukhohlisweni.
2. Inkululeko
Ngaphandle kwenhloso yendawo yonke enqunyiwe kusengaphambili, abantu abasaboshiwe yizindaba ezinkulu ezibeka isiqondiso esisodwa empilweni. Yilapho inkululeko ivela khona. Kodwa inkululeko kaCamus ayiyona engenamkhawulo; iyinkululeko eqaphela imiphumela kanye nemikhawulo, okuhlanganisa neqiniso lokufa.
3. Isifiso Sothando
Ngenxa yokuthi akukho ncazelo yokugcina ethenjisiwe, impilo kumele iphilwe ngamandla: ukuthanda, ukudala, ukwenza abangane, ukujabulela ubuciko, ukubuka ulwandle, nokuhlakulela ubuqotho. KuCamus, ikhwalithi yokuphila ayinqunywa amathemba angaphili, kodwa ngokujula kokuhlangenwe nakho okuphilwa esikhathini samanje.
Inganekwane kaSisyphus: Uphawu Lomuntu Ongenangqondo
UCamus wakhetha isithombe sikaSisyphus—owajeziswa onkulunkulu ngokusunduza idwala esiqongweni segquma, wabe esewa phansi—njengophawu lwesimo somuntu. Inqubo ephindaphindayo, umsebenzi obonakala ungapheli, kanye nemizamo evame ukwehluleka ibonisa okuhlangenwe nakho kobuwula.
Kodwa isiphetho sikaCamus sidumile: "Kumelwe sicabange ukuthi uSisyphus ujabule." Injabulo lapha akuyona injabulo, kodwa ukunqoba kokuphila: USisyphus uyaqaphela isiphetho sakhe, akasakhohliswa amathemba angamanga, futhi esikhundleni salokho uthola isithunzi ekuqapheleni kwakhe. Njengoba ehla entabeni ukuyolanda itshe eliwile, uba nesikhathi sokucabanga—yilapho inkululeko yangaphakathi ivela khona. Akashintshi isiphetho, kodwa ushintsha ubuhlobo bakhe naso.
I-Camus kanye ne-Existentialism: Kuseduze, Kodwa Kuqhelelene Kakhulu
Kungani uCamus evame ukubizwa ngokuthi umuntu okholelwa ekubeni khona kwezinto? Ngoba uxoxa ngolwazi lomuntu ngamunye, inkululeko, ukukhathazeka, kanye nokuwa kwesintu okuseduze ezweni elingenaso isiqiniseko. Kodwa-ke, uhlukile ku- Sartre's existentialism , egcizelela ukuthi abantu "bakhona" ngokukhetha kanye namaphrojekthi anikeza incazelo. UCamus ugcizelela ukuthi imizamo yokudala incazelo ivame ukungqubuzana nomhlaba onganikezi sisekelo. KuCamus, inkinga akukhona nje ukuthi "incazelo ayidalwanga," kodwa kunalokho ukuthi kukhona ukungezwani okuhlala njalo phakathi kokufuna incazelo kanye nokunganaki kwendawo yonke.
UCamus wenqaba nezinhlelo zefilosofi ezivalekile kakhulu. Wakhetha izinhlobo zezindatshana, amanoveli, kanye nedrama ukuze abonise ngokusobala ubuwula. Kuye, ifilosofi ayifakazelwa nje ngempikiswano, kodwa iphilwa ngendlela esiphila ngayo.
Ukusuka Ekungaqondakali Kuya Ekuziphatheni Okuhle: Ubumbano Nemingcele
Uma impilo iyinqaba, ingabe zonke izenzo ziyafana? UCamus uphendula athi: cha. Esikhundleni salokho, ukuqaphela ubuwula kungadala ukuziphatha okungokoqobo—okusekelwe esihawini, ebunyeni, kanye nokwenqaba ubudlova obuvunyelwe “inhloso enkulu.”
Ku-The Plague (1947), uCamus ubonisa idolobha lase-Oran elibhujiswe yisifo. Lesi sifo siba yisifaniso sokuhlupheka, impi, nobubi obungenangqondo. Abalingiswa bakhe abakwazi “ukuchaza” isifo ngendlela engokomfanekiso, kodwa bangakhetha impendulo yabo: ukusiza abanye, ukunakekela abagulayo, nokuphikelela ngaphandle kobuqhawe bamanga. Ubuhle, ezweni elingenangqondo, akuyona indlela eya emvuzweni wendawo yonke, kodwa kunalokho isenzo sokwethembeka kwabanye abantu.
Ku-The Rebel (1951), uCamus uxoxa ngokuvukela ngomqondo womlando-wezepolitiki. Ugxeka ukuvukela okuthethelela ukwesaba ngenxa ye-utopia. Kuye, ukuvukela okunobuntu kumele kwazi imingcele yako: ukwenqaba ukucindezelwa ngaphandle kokuba ngumcindezeli omusha. "Ngiyavukela, ngakho-ke sivukela," cishe kuyingqikithi yombono wakhe—ukuvukela kweqiniso kuzala ubunye, hhayi ihlelo lemibono.
Ukubaluleka kweCamus Namuhla
Imicabango kaCamus izwakala ibalulekile ezikhathini zanamuhla, lapho abantu abaningi bebhekene nenkinga yencazelo: ingcindezi yomsebenzi, ulwazi oluningi, ukungqubuzana kwemibono, kanye nokukhathazeka ngemvelo. UCamus akanikezi impendulo yokugcina eduduzayo, kodwa kunalokho unesibindi sokuphila ngaphandle kweziqinisekiso zezinto eziphilayo, ngenkathi egcina isithunzi nobumbano.
KuCamus, impilo ayidingi ukulinda ukuthi kube nencazelo enkulu ukuze ibe yigugu. Inani lingavela ezenzweni zansuku zonke: ukukhetha ukwethembeka lapho kulula ukuqamba amanga, ukusiza lapho kukhululekile khona ukungabi nandaba, ukuthanda ngaphandle kokuqiniseka, nokusebenza ngaphandle kokukhonza umsebenzi. Ubuhle bukaCamus busekucaceni kwakhe: umhlaba ungase ungazichazi, kodwa abantu basaphila bephakamise amakhanda abo.
I-Penutup
Ifilosofi ka-Albert Camus igxile kokuhlangenwe nakho kokungenangqondo: ukungqubuzana phakathi kwesifiso somuntu sencazelo nokuthula kwendawo yonke. Uyakwenqaba ukuzibulala kanye nokubalekela izinto ezingaphili, enikeza indlela yokuhlubuka, inkululeko, kanye nentshisekelo. Ngophawu lukaSisyphus, uCamus ufundisa ukuthi isithunzi somuntu sisekuqapheleni nasekuphikeleleni kokuphila impilo njengoba injalo. Ezweni lokungaqiniseki, uCamus usimema ukuba sihlale singabantu: ukucabanga ngokucacile, siphile ngokujulile, futhi sime nabanye.
