Umqondo Weqiniso Ngokusho kukaSocrates
USocrates (469–399 BC) ungomunye wabantu abanethonya elikhulu emlandweni wefilosofi yaseNtshonalanga. Nakuba engashiyanga misebenzi ebhaliwe, imibono yakhe ingalandelelwa ngemisebenzi yabafundi bakhe, ikakhulukazi uPlato noXenophon, kanye nokugxekwa nemifanekiso ka-Aristophanes. Phakathi kwefa likaSocrates lobuhlakani, ukunaka umbuzo othi “liyini iqiniso?” kuthathe indawo ebalulekile. KuSocrates, iqiniso kwakungelona nje iqoqo lolwazi kodwa lalihlobene eduze nendlela enhle yokuphila, ubuhle (aretê), kanye nokuzihlola njalo. Lesi sihloko sihlola umqondo kaSocrates ngeqiniso, izindlela azisebenzisa ukulifuna, kanye nemiphumela yalo ezimisweni zokuziphatha kanye nokuphila komphakathi.
1. Iqiniso liyinto okufanele ifunwe, hhayi eyokuthiwa ikhona.
Esinye sezici ezichaza uSocrates kwakuyisimo sakhe sengqondo ngolwazi. Udume ngenkulumo yakhe, evame ukufingqwa ngokuthi "Ngiyazi ukuthi angazi." Le nkulumo ayisho ukuthi uSocrates uyakwenqaba ukuthi iqiniso lingenzeka, kodwa kunalokho uyakwenqaba umqondo wokwazi izinto. Waphawula ukuthi abantu abaningi—kuhlanganise nabezombusazwe, izimbongi, nezazi—bathi bazi izinto abangaziqondi ngempela.
Kusukela kulokhu, kusobala ukuthi kuSocrates, iqiniso lalingafani nezinkolelo eziqinile noma isikhundla emphakathini. Kunalokho, iqiniso lalifuna ukuthobeka kwengqondo: ukuzimisela ukuhlola imibono yakho nokwamukela ukuthi izinto eziningi esizithatha kalula zingase zibe buthakathaka. Lesi simo sengqondo sibeka isisekelo sokusesha iqiniso ngokwethembeka.
2. Indlela ye-elenchus: ukuhlola izinkolelo ukuze kufinyelelwe eqinisweni
Umqondo kaSocrates ngeqiniso awuhlukaniseki nendlela yakhe edumile, i-elenchus (evame ukubizwa ngokuthi indlela kaSocrate noma indlela yemibuzo nezimpendulo). Engxoxweni, uSocrates wayecela umuntu ayekhuluma naye ukuthi achaze umqondo—isibonelo, ubulungiswa, isibindi, ukuzinikela, noma ubuhle. Ngemva kokuba incazelo inikezwe, uSocrates wayebuza imibuzo elandelayo ukuze ahlole ukuvumelana kwayo.
Uma incazelo iveza ukuphikisana noma yehluleka ukuchaza izibonelo ezithile, uSocrates uphetha ngokuthi ayilungile noma ayanele. Umgomo wakhe oyinhloko akukhona ukuphoxa, kodwa ukukhombisa ukuthi izinkolelo zethu eziningi zakhiwe ezisekelweni ezintengantengayo. Ngaphakathi kwalolu hlaka, iqiniso liqondwa njengento esondela kakhulu ngokuhluzwa: izinkolelo ezingavumelani ziyalahlwa, kuyilapho imibono enamandla igcinwa.
Ngamanye amazwi, ngokusho kukaSocrates, iqiniso “liyahlolwa.” Umbono awukwazi ukuzwakala nje unengqondo; kumelwe umelane nemibuzo ebucayi.
3. Iqiniso, incazelo yendawo yonke, kanye nokufuna ingqikithi
USocrates wayenesithakazelo esijulile ezincazelweni zomhlaba wonke: hhayi nje izibonelo "zezenzo zokulunga," kodwa kunalokho "ukuthi ubulungiswa buyini" bufana kanjani kuzo zonke izimo. Wayefuna ukwazi ukuthi yini eyenza isenzo sibe sokulunga, hhayi nje ukuhlanganisa uhlu lwezenzo zokulunga.
Lokhu kukhombisa ukuthi iqiniso, ngokusho kukaSocrates, linesici esibalulekile: kukhona ingqikithi yomqondo wokuziphatha ongatholakala ngokucabanga. Ezingxoxweni zokuqala zikaPlato, sivame ukubona uSocrates enganelisekile ngezimpendulo ezihlobene noma eziphathelene nomongo. Uphishekela izimpendulo ezingasetshenziswa kabanzi.
Nokho, kubalulekile ukuqaphela ukuthi uSocrates wayevame ukuqeda izingxoxo zakhe nge-aporia—i-ampasse. Babengakwazi ukuthola incazelo yokugcina. Kodwa lokhu ku-ampasse kwakungeyona ukwehluleka okuphelele; kwakuwumphumela oqotho wenqubo yobuhlakani. Kungcono ukuvuma ukungazi kunokunamathela encazelweni engamanga. I-Aporia isho nokuthi iqiniso akulula ukulithola, futhi ukuliphishekela kudinga ukuphikelela.
4. Iqiniso nobuhle: ulwazi njengesisekelo sempilo enhle
Ngokungafani nemibono ehlukanisa iqiniso elingokwemfundiso empilweni esebenzayo, uSocrates wahlanganisa lokhu okubili eduze. Wayekholelwa ukuthi ukwazi okuhle kuholela ekwenzeni okuhle. Ezinchazelweni eziningi, uSocrates wayenombono ovame ukubizwa ngokuthi “ubuhlakani bokuziphatha”: ubuhle buhlobene nolwazi, kanti ububi buvela ekungazini.
Ngenxa yalokho, iqiniso alilona nje iqiniso ngomqondo onengqondo, kodwa futhi liyiqiniso ngomqondo wokuphila impilo enhle. Iqiniso liyinto ebumba ubuntu. Abantu abaqonda ubulungiswa, isibonelo, abagcini nje ngokuba bahle ekukhulumeni ngakho kodwa futhi baphila ngokulunga kakhudlwana.
Kuleli qophelo, umqondo kaSocrates ngeqiniso uholela ekuziphatheni okuhle : ukufuna iqiniso ukufuna ubuhle. Ngakho-ke, wabheka "impilo engahlolwanga njengengafanele ukuphilwa." Impilo enhle yileyo ehlola njalo izisusa, izinkolelo, nezenzo—futhi leyo nqubo yokuhlola ihlobene ngqo nokufuna iqiniso.
5. Iqiniso njengengxoxo: indima yomphakathi nolimi
Indlela yeSocratic iyindlela yokuxoxisana. Akafundisanga ngezinkulumo ezithinta indlela eyodwa, kodwa wafundisa ngokubandakanya abafundi ekucabangeni ngokubambisana. Lokhu kubonisa ukuthi iqiniso, kuSocrates, aliwona umphumela wegunya elilodwa kodwa livela engxoxweni egxekayo. Engxoxweni, abantu baphoqeleka ukuveza izizathu, bacacise imiqondo, futhi bahlole imiphumela yayo.
Iqiniso, kulo modeli, limayelana kakhulu nento "eyenziwe" kunokuthi "eyenziwe." Iqiniso lidinga ukuhlanganyela okusebenzayo: ukubuza, ukuphendula, ukuphikisana, ukulungisa, kanye nokushintsha ukuqonda. Ngakho-ke, ukuvuleleka nesibindi sobuhlakani kubalulekile ekubhekaneni nalo.
6. Umehluko phakathi kwabantu abangosomaqhinga: iqiniso vs ukunqoba kobuciko bokukhuluma
Ngesikhathi sikaSocrates, ababhali be-sophist babedumile njengabafundisi bokukhuluma—ikhono lokukhuluma esidlangalaleni kanye nokunqoba izingxoxo. USocrates wayevame ukuphambaniswa nababhali be-sophist ngoba wayebhekwa njengofuna iqiniso kunokunqoba. KuSocrates, impikiswano enhle yayingeyona ekhanga kakhulu, kodwa yayivumelana kakhulu futhi isebenza kahle kakhulu ekuchazeni iqiniso lokuziphatha.
AmaSophist avame ukuhlotshaniswa (nakuba lokhu kuhlanganiswa kuvame ukuphikiswana) nokuhlobana kwezinto: okulungile nokungalungile kungancika ezithakazelweni nasezimweni. Ngakolunye uhlangothi, uSocrates wayenethemba lokuthi kukhona iqiniso lokuziphatha elingatholakala ngokucabanga. Wenqaba umbono wokuthi okubalulekile kubonakala kulungile; okubalulekile ukuba okulungile ngokwakho.
7. Iqiniso kanye nezwi langaphakathi (daimonion)
Kweminye imithombo, uSocrates uthi une-daimonion, uhlobo lwezwi langaphakathi elimxwayisayo lapho esezokwenza into engalungile. I-daimonion ayiwona umthombo wolwazi oluphelele, kodwa kunalokho iyisixwayiso esibi: “ungakwenzi lokho.” Lokhu kuyathakazelisa ngomqondo weqiniso, njengoba kusikisela ukuthi kuSocrates, ukufuna iqiniso kwakungeyona nje indaba yokucabanga komphakathi, kodwa futhi kwakuphathelene nobuqotho bangaphakathi.
Nokho, i-daimonion ayizange ithathe indawo yengxoxo enengqondo. USocrates waqhubeka nokuphikisana, ebuza imibuzo, futhi efuna isizathu. Ngakho-ke, iqiniso ekuqondeni kukaSocrates lihlanganisa kokubili izici ezinengqondo nezokuziphatha: ukwethembeka eziqondisweni zikanembeza.
8. Iqiniso, isibindi, kanye nemiphumela yomphakathi
Ukuzinikela kukaSocrates eqinisweni kwamxabanisa neziphathimandla zase-Athene. Wasolwa ngokonakalisa intsha nokungahloniphi onkulunkulu bomuzi. Ekuzivikeleni kwakhe (njengoba kuchazwe nguPlato kuyi-Apologia), uSocrates wagomela ngokuthi umsebenzi wakhe kwakuwukukhuthaza ukuzihlola, futhi wayekhetha ukulalela ubizo lwakhe lwefilosofi kunokugwema ingozi.
Kulokhu kubonakala sengathi iqiniso, ngokusho kukaSocrates, lidinga isibindi. Ukuhlola izinkolelo zomphakathi kusho ukuzivulela ithuba lokwenqatshwa noma inzondo. Kodwa kuSocrates, impilo engenabo ubuqotho bokucabanga nokuziphatha imbi kakhulu kunokufa. Iqiniso alihlali likhululekile; livame ukushaqisa.
Isiphetho
Ngokusho kukaSocrates, umqondo weqiniso awuyona inkolelo-mbono engabonakali ehlukanisiwe nokuphila, kodwa umkhuba wefilosofi ofuna ukuthobeka, ingxoxo egxekayo, kanye nokuzibophezela ebuntwini. USocrates wafundisa ukuthi iqiniso liyinqubo yokuphenya kakhulu kunokusho ukuthi ungumnikazi. Ngendlela ye-elenchus, wahlola izinkolelo ukuze asuse ukuphikisana futhi afinyelele encazelweni eqinile. Waphinde wagomela ngokuthi ulwazi lokuhle luhlobene ngqo nesenzo kanye nobuntu.
Ifa likaSocrates lisikhumbuza ukuthi iqiniso alanele ukukholelwa nje; kumelwe lihlolwe. Futhi lokho kuhlola—nakuba kuvame ukuholela ezingxabanweni—kuyisinyathelo esibalulekile sokuqonda okucacile nokuphila okunenjongo kakhudlwana . Uma iqiniso liyinto sonke esiyilwelayo ngokubuza ngobuqotho, khona-ke indlela yokuphila nokucabanga kukaSocrates isasebenza nanamuhla.
