UKant kanye ne-A Priori Theory of Knowledge
U-Immanuel Kant (1724–1804) ubambe isikhundla esibalulekile emlandweni wefilosofi yanamuhla, ikakhulukazi uma kukhulunywa ngokuthi ulwazi lomuntu lungenzeka kanjani nokuthi imingcele yalo iyini. Emsebenzini wakhe obalulekile, i-Critique of Pure Reason (1781/1787), uKant wethula "inguquko" endleleni ifilosofi eqonda ngayo ubudlelwano phakathi kwesihloko (umuntu owaziyo) nento (umhlaba owaziwayo). Okubalulekile kulolu guquko umqondo wolwazi oluyisisekelo—okungukuthi, ulwazi oluzimele kokuhlangenwe nakho kwezinzwa kodwa noma kunjalo lunobuqiniso obubophayo nobujwayelekile. Lesi sihloko sihlola indlela uKant aklama ngayo umbono wakhe wolwazi oluyisisekelo, ukuthi kungani elalile njengolumane "luzalwa nalo," nokuthi wakha kanjani impikiswano yokuthi izakhiwo zokuqonda zabantu zinegalelo endleleni umhlaba obonakala ngayo kithi.
1. Isizinda: impikiswano phakathi kobuhlakani kanye nobuciko
Ngaphambi kukaKant, izimpikiswano ezinkulu ku-epistemology yanamuhla zazibuswa amaqembu amabili. Abantu abacabanga ngendlela enengqondo—njengoRené Descartes, uBaruch Spinoza, noGottfried Leibniz—babevame ukugcizelela indima yokucabanga njengomthombo wolwazi oluthile. Babekholelwa ukuthi kukhona amaqiniso angaziwa ngaphandle kokuhlangenwe nakho, njengamaqiniso ezibalweni, ekucabangeni, kanye nomqondo wezinto noma uNkulunkulu. Ngakolunye uhlangothi, abantu abacabanga ngendlela engokoqobo—njengoJohn Locke, uGeorge Berkeley, ikakhulukazi uDavid Hume—bagxeka lezi zimangalo. Ngokusho kwe-empiricism, imibono yabantu kumele ilandelwe okuhlangenwe nakho; ngaphandle kokuhlangenwe nakho, imiqondo ayilutho.
UKant wavuma ukuthi uHume “wamvusa ebuthongweni bakhe obuqinile.” UHume waveza ukuthi izinto eziningi esizibheka njengeziqinisekile—isibonelo, ubudlelwano bezimbangela—azikaze “zibonwe” ngempela kokuhlangenwe nakho. Esikubonayo nje ukuthi isenzakalo A silandelwa yisenzakalo B ngokuphindaphindiwe; kusukela emkhubeni, siphetha ngokuthi u-A “izimbangela” B. Uma kunjalo, isayensi yemvelo, esebenzisa imithetho yezimbangela zomhlaba wonke, ingaba kanjani nokuqiniseka? Le nkinga yashukumisela uKant ukuba afune indawo ephakathi: ukwamukela ukugxekwa kwe-empiricist kokuthi ulwazi ludinga ulwazi, kodwa futhi nokugcina isici esinengqondo esenza ukuba yonke indawo kanye nesidingo kube nokwenzeka.
2. Luyini ulwazi oluyisisekelo?
Kalula nje, uKant uhlukanisa phakathi kolwazi lwe-priori nolwe-posteriori. Ulwazi lwe-posteriori luvela kokuhlangenwe nakho (isb., “amanzi abilayo ekushiseni okuthile ngaphansi kwezimo ezithile”). Ulwazi lwe-priori aluncikile kokuhlangenwe nakho, kodwa kunalokho lwaziwa “ngaphambi” kokuhlangenwe nakho—ngomqondo onengqondo, hhayi wesikhathi. Isici esiyinhloko solwazi lwe-priori ukuthi luyinto yonke futhi luyadingeka: lusebenza kuzo zonke izimo futhi alukwazi ukuba ngenye indlela.
Kodwa uKant wengeze omunye umehluko obalulekile: phakathi kwezahlulelo zokuhlaziya nezokwenziwa. Izahlulelo zokuhlaziya yilezo eziyisichasiso sazo esiqukethwe esihlokweni (isb., “bonke abantu abangashadile abashadile”). Izahlulelo zokwenziwa zengeza ulwazi olusha olungaqukethwe esihlokweni (isb., “abantu abangashadile abajabuli”). Ngokwesiko langaphambi kukaKant, kwakucatshangwa ukuthi:
– ukuhlaziya = okubalulekile
– okwenziwa = i-posteriori
UKant waphazamisa lesi sigaba ngokuphikisana ngokuthi kukhona izahlulelo "zokwenziwa kwe-priori": izahlulelo ezengeza ulwazi olusha, kodwa ezihlala ziyinto yonke futhi zidingeka, futhi ezizimele kokuhlangenwe nakho. Lena yinhliziyo yephrojekthi kaKant: ukuchaza ukuthi ulwazi lwe-priori lokwenziwa lungenzeka kanjani, nokuthi yiziphi izimo zokuthi lungenzeka.
3. Kungani izibalo kanye nesayensi yemvelo zidinga ukwenziwa kwe-priori?
UKant waphikisana ngokuthi izibalo azigcini nje ngokuhlaziya. Isibonelo, isitatimende esithi “7 + 5 = 12” asikwazi ukutholakala ngokuhlaziya umqondo ka-“7 + 5.” Sidinga “ukwakha” inombolo ngendlela enembile. Ngamanye amazwi, izibalo zandisa ulwazi (olwenziwe), kodwa ukuqiniseka kwalo akuveli ekuhlolweni (hhayi ku-posteriori). Ngakho-ke, izibalo ziyisibonelo esiyinhloko solwazi olungolwe-a-priori olungolwe-synthetic.
Kunjalo nangesayensi eyisisekelo. Isitatimende esifana nokuthi "zonke izehlakalo zinesizathu" asinakusekelwa kuphela ekubonweni okulinganiselwe; sithi sisebenza emhlabeni wonke. Kodwa isayensi incike ezimisweni ezinjalo ukuze iqonde okuhlangenwe nakho njengoba kuhlelwe. Ngakho-ke, uKant wayefuna ukukhombisa ukuthi kukhona isakhiwo esithile engqondweni yomuntu esenza okuhlangenwe nakho kwesayensi kube nokwenzeka, ngaphandle kokuwela ekufundisweni kwemfundiso ye-metaphysical.
4. I-Copernican Revolution: into ivumelana nesihloko
UKant wabiza lesi sinyathelo sakhe ngokuthi “inguquko kaCopernicus” kwifilosofi. Nakuba ngaphambili kwakucatshangwa ukuthi ulwazi kumele luvumelane nenhloso yalo, uKant wakuguqula lokhu: uma nje into “iyinto yethu,” kumele ivumelane nendlela yethu yokwazi. Lokhu akusho ukuthi umhlaba udalwe ngengqondo ngokunganaki, kodwa kunalokho lokho okuhlangenwe nakho kuhlala kulolongwe yizimo ezithile zokuqonda.
Esimweni sikaKant, asikaze sazi "into ngokwayo" (noumenon) ngqo, kodwa kunalokho "into eyenzekayo" - umhlaba njengoba ubonakala kokuhlangenwe nakho. Imicimbi ayizona izinkolelo-ze; yizwe esilibonayo ngempela, kodwa njalo ngesimo "esicutshungulwe" yizakhiwo zokuqala.
5. Izinhlobo zokuqonda: isikhala nesikhathi njengento yokuqala
UKant wahlukanisa “imithombo” emibili yolwazi: ukuzwela (ukuzwela, ukwamukela idatha yezinzwa) kanye nokuqonda (ikhono lokucabanga). Ukuzwela kunikeza “imizwa,” kuyilapho ukuqonda kunikeza “imiqondo.” Ngaphandle kokuzwela, imiqondo ayilutho; ngaphandle kwemiqondo, ukuzwela kuyimpumputhe.
Ngaphakathi kokuqonda, uKant uveza izinhlobo ezimbili zokuqonda okubalulekile: isikhala nesikhathi. Isikhala akuwona umqondo osuselwa kokuhlangenwe nakho kwezinto zangaphandle; kunalokho, ulwazi "lwangaphandle" lungenzeka kuphela ngoba sesivele sinohlaka lwesikhala. Ngokufanayo, isikhathi: asiqedi isikhathi ngokulandelana kwemicimbi; kunalokho, imicimbi ingatholakala kuphela "njengokulandelana" ngenxa yohlobo lwesikhathi oludlule.
Ngenxa yalokho, i-geometry kanye ne-arithmetic zithola ukuqiniseka okubalulekile ngoba zibhekana nezakhiwo zesikhala nesikhathi eziyizimo zazo zonke izenzakalo zomuzwa womuntu.
6. Izigaba zokuqonda: imbangela nomphumela, ingqikithi, njll.
Ngaphezu kwezinhlobo zokuqonda, uKant wethula "izigaba" zokuqonda: imiqondo eyisisekelo engaveli kokuhlangenwe nakho, kodwa kunalokho evumela ukuthi okuhlangenwe nakho kuhlelwe futhi kuqondwe. Izibonelo zifaka: ukuba khona, ingqikithi, ubunye, ubuningi, kanye nokwenzeka/isidingo.
I-Causality iyisibonelo esidumile kakhulu ngoba ihlobene ngqo nokugxeka kukaHume. UKant wagomela ngokuthi singabona izehlakalo "njengezenzeka ngenxa" yezinye izehlakalo kuphela uma ukuqonda sekuvele kusebenzise isigaba se-causality kudatha yezinzwa. Lokhu akusona isiphetho esiholela ekuziphatheni, kodwa kunalokho kuyimfuneko yokuqonda ukulandelana kwezehlakalo njengezehlakalo ezingokoqobo, hhayi nje uchungechunge lwemibono ethinta umuntu.
Ngakho-ke, ulwazi lokuqala ngokusho kukaKant alulona uhlu lwemibono ethile engaphakathi njengokuthi “uNkulunkulu ukhona” noma “umphefumulo awufi,” kodwa kunalokho luhlaka olusemthethweni olulawula indlela okuhlangenwe nakho okungabonwa futhi kucatshangelwe ngayo.
7. Imikhawulo yolwazi lokuqala: ukugxekwa kwe-metaphysics yendabuko
Esinye sezici ezibaluleke kakhulu zenkolelo-mbono kaKant ukulinganiselwa kwayo. Ngenxa yokuthi izigaba nezinhlobo zokuqonda zisebenza kuphela kokuhlangenwe nakho okungenzeka, akumelwe sizisebenzise ukuze sidlule kokuhlangenwe nakho. I-metaphysics yendabuko ivame ukuzama ukufakazela izinto ngoNkulunkulu, inkululeko ephelele, noma ukungafi komphefumulo njengezinto zolwazi lwenkolelo-mbono. UKant waphikisana ngokuthi le mizamo iholela ekuphikisaneni (ama-antinomies), ngoba ingqondo ithatha imiqondo evumelekile kokuhlangenwe nakho futhi iyibeke endaweni engenakukwazi ukuqonda.
Yilapho ukugxeka kukaKant "kukusindisa" kanye "nokukhawulela." Usindisa ukuqiniseka kwesayensi kanye nezibalo ngokuchaza izisekelo zazo zokuqala, kodwa uvimbela ukuqagela kwezinto ezingaphili engqondweni ukuthi zingabi nolwazi olungaphezu kwemingcele yokuhlangenwe nakho.
8. Ukubaluleka kukaKant namuhla
Ithiyori kaKant yolwazi oluyisisekelo isasebenza ezingxoxweni zanamuhla zokuthi izakhiwo zokuqonda zithonya kanjani ukuqonda, ulimi, kanye nesayensi. Kufilosofi yesayensi, umbuzo "wohlaka" noma "imibandela yangaphambi kwesikhathi" yombono ukhumbuza umbono kaKant wokuthi okuhlangenwe nakho akuthathi hlangothi. Ku-psychology yokuqonda nokuqonda, umqondo wokuthi ubuchopho bunezindlela "zokucubungula" ezibumba umhlaba esiwubonayo nawo uhambisana noKant, yize amagama nendlela yokusebenza ihlukile.
Kodwa-ke, ukugxekwa kukaKant nakho kuningi. Ezinye izazi zefilosofi ziyabuza ukuthi isikhala nesikhathi kuyizinto ezibalulekile ngempela ngomqondo kaKantian, ikakhulukazi ngemva kokuthuthukiswa kwefiziksi yesimanje. Abanye bayabuza ukuhlukaniswa okuqinile phakathi kwezimo kanye no-noumena. Noma kunjalo, uhlaka lukaKant luhlala luyiphuzu elibalulekile lokubhekisela: ubonisa ukuthi izingxoxo ze-epistemological azikwazi ukukhetha nje phakathi "konke okuvela kokuhlangenwe nakho" noma "konke okuvela ekucabangeni," ngoba ulwazi lomuntu luwumphumela wokuxhumana kokubili ngaphakathi kwesakhiwo esithile.
Isiphetho
KuKant, ulwazi lwe-priori aluyona nje "ulwazi olungenalo ulwazi," kodwa kunalokho yizimo ezisemthethweni ezenza ulwazi lube nenjongo futhi lukwazi ukuba ulwazi. Isikhala nesikhathi, njengezinhlobo zokuqonda, kanye nezigaba zokuqonda ezifana nokuba khona kwezimbangela, zakha uhlaka oluvumela izibalo kanye nesayensi yemvelo ukuba nobubanzi kanye nesidingo. Kodwa-ke, lolu hlaka lubeka nemingcele: ingqondo ayinalo ilungelo lokubiza ulwazi lwethiyori lwezinto ezingaphezu kolwazi olungenzeka. Ngale thiyori yolwazi lwe-priori, uKant akagcinanga nje ngokuxhumana phakathi kokucabanga kanye nokuqonda kodwa futhi wabumba isiqondiso sefilosofi yanamuhla ngokubonisa ukuthi isihloko esinolwazi sidlala indima ebalulekile ekubunjweni komhlaba njengoba siwubona.
