Umqondo Wokuba Khona Ngokusho kukaHeidegger
UMartin Heidegger (1889–1976) wayengomunye wezazi zefilosofi ezinethonya kakhulu zekhulu lama-20, ikakhulukazi ngomsebenzi wakhe i-Sein und Zeit (Ukuba Khona Nesikhathi, 1927). Kule ncwadi, uHeidegger ubuza lokho akubheka njengombuzo oyisisekelo kodwa onganakwa kakhulu emlandweni wefilosofi yaseNtshonalanga: kusho ukuthini ukuthi “ukuba khona” noma “ukuba khona” (Ukuba Khona/Sein)? Ngokungafani nesiko le-metaphysical, elivame ukuxoxa “ngokuba khona” njengomqondo ongabonakali noma njengempahla etholakala ezintweni, uHeidegger uqala ngolwazi lwabantu abaphila, abakhona, nababhekene nomhlaba wansuku zonke. Kulokhu kuvela umqondo wakhe oyinhloko wokuba khona komuntu njengoDasein—“ukuba khona”—okuvula indlela yokuqonda okuyiqiniso kwencazelo yokuba khona.
Umbuzo "wokuba khona" kanye nokugxekwa kukaHeidegger kwesiko lefilosofi
Ngokusho kukaHeidegger, ifilosofi yaseNtshonalanga kusukela kuPlato no-Aristotle iye yagxila “ezidalweni” (izinhlangano, izidalwa, amaSeiendes): izinto, imiphefumulo, imibono, izinto, uNkulunkulu, njalo njalo. Kodwa-ke, ifilosofi ayivamile ukubuza ngokujulile ngokuthi “Ukuba” uqobo (iSein), isimo esenza kube nokwenzeka ukuthi noma yini “ibe khona.” “Ukuba” akuyona into noma into esingayikhomba; kungumkhawulo wencazelo ovumela into ukuba ivele njengento ethile. Yingakho uHeidegger ebiza iphrojekthi yakhe ngokuthi “i-ontology eyisisekelo”: umzamo wokuthola izisekelo zayo yonke imibuzo mayelana neqiniso.
Ukugxeka kukaHeidegger kugxile kakhulu ekuthambekeleni "kokukhohlwa Ukuba Khona" (Seinsvergessenheit). Lapho abantu bephatha umhlaba njengeqoqo lezinto ezingachazwa, zilinganiswe, noma zilawulwe, balahlekelwa ukuxhumana okujulile nencazelo yokuba khona. UHeidegger akayenqabi isayensi, kodwa ukholelwa ukuthi indlela yesayensi egxile ezintweni ayanele ukuphendula umbuzo oyisisekelo kakhulu: ukuthi into ibonakala kanjani kithi njengenenjongo.
UDasein: umuntu “njengoba ekhona emhlabeni”
Ukuze aphendule umbuzo woBukhona, uHeidegger akaqali ngokushesha ngomqondo ongaqondakali, kodwa kunalokho uqala entweni ekwaziyo ukungabaza uBukhona: abantu. Abantu, kuHeidegger, ababona nje “izidalwa ezinengqondo” noma “izihloko” ezibhekene “nezinto.” Ubiza abantu ngokuthi uDasein, okusho ukuthi “ukuba khona.” Leli gama ligcizelela ukuthi abantu bahlala bekhona kakade emhlabeni, ngaphakathi kwezimo, emlandweni, ebuhlotsheni, ezilimini, kanye namaphrojekthi okuphila.
Umqondo oyinhloko lapha yi-Being-in-the-world (In-der-Welt-sein), “ukuba-in-the-world.” Lokhu kusho ukuthi ukuba khona komuntu akukwazi ukuhlukaniswa nomhlaba njengendawo ephilayo enencazelo. Umhlaba awuyona indawo engathathi hlangothi; uwukuzibandakanya: umsebenzi, umndeni, imikhuba, amathuluzi, imigomo, izindinganiso, nabanye abantu. Empilweni yansuku zonke, asibheki izinto njengezinto “ezibonakalayo,” kodwa kunalokho njengento ewusizo: isando sokubethela isipikili, umnyango wokuvula, iselula yokuxhumana. Umhlaba ukhona ikakhulukazi njengenethiwekhi yokusetshenziswa kanye nezintshisekelo.
Indlela into evezwa ngayo: “isilungele ukugqokwa” kanye “nesivelele”
UHeidegger uhlukanisa izindlela ezimbili eziyinhloko lapho into ibonakala khona kuDasein. Okokuqala, njenge-ready-to-hand (Zuhanden), evame ukuhunyushwa ngokuthi “ready-to-use” noma “in hand.” Lokhu kubhekisela ezintweni esizisebenzisa cishe emisebenzini yethu. Uma sithayipha, ikhibhodi ayibi yinto yokunakwa; “iyanyamalala” ekushintsheni komkhuba, ngenkathi isebenza njengengxenye yesenzo sokubhala.
Okwesibili, njenge-present-at-hand (Vorhanden), “ebonakalayo” noma “present-in-the-face,” okungukuthi, lapho into ibonwa njengento okufanele ibonwe. Isibonelo, lapho ikhibhodi iphuka bese siyeka ukuthayipha, ivela njengento okufanele ihlolwe: sihlola okhiye, ukulandelana, imbangela yomonakalo. UHeidegger ugcizelela ukuthi imodi “yokulungela ukusebenzisana” ibaluleke kakhulu kune-“ebonakalayo,” ngoba izimpilo zethu ziyasebenza futhi zimatasa, hhayi nje ukuzindla.
"Bona" kanye nokuphila kwansuku zonke okungelona iqiniso
Esikhathini esiningi, uDasein uphila ngendlela “yansuku zonke.” Kule ndlela, abantu bavame ukucwila kulokho uHeidegger akubiza ngokuthi u-das Man—okuvame ukuhunyushwa ngokuthi “bona” noma “abantu ngokujwayelekile.” “Bona” ukungaziwa emphakathini: izindlela ezivamile zokukhuluma, imibono ethandwayo, izindinganiso ezamukelekayo zempumelelo, umkhuba wokuzihlanganisa nabanye. Lapha, abantu abenzi izinqumo ezijulile ngempela, kodwa kunalokho balandela “indlela okufanele kube ngayo.”
UHeidegger ubiza lesi simo ngokuthi “ubuqiniso,” hhayi ngomqondo wokuziphatha (hhayi wokuzenzisa), kodwa ngomqondo wokuba khona: abantu abakazithathi njengobunikazi bokuba khona kwabo. Lapho ukuphila kuhamba nje nokuhamba, abantu bayasuka emibuzweni eyisisekelo mayelana nencazelo yokuphila kwabo, ukulinganiselwa kwabo, kanye namathuba abo ahlukile.
Ukukhathazeka, ukulahlwa, kanye nethuba lokuba nguwe
Nokho, uHeidegger akazange aphethe ngokuthi abantu babanjwe phakade ekungabini yiqiniso. Kukhona okuhlangenwe nakho okushukumisa isimiso futhi kuphoqe uDasein ukuba abhekane naso. Okunye okuhlangenwe nakho okunjalo ukukhathazeka (i-Angst), okuvame ukuhunyushwa ngokuthi "ukukhathazeka" ngomqondo wokuphila. Ngokungafani nokwesaba (i-Furcht), okunento ethile (isb., ukwesaba izinja), i-Angst ayinayo into ecacile; kuyisimo sokuba lapho izwe elivame ukuzizwa lijwayele ngokuzumayo lizizwa "lingenalutho" noma "lingaqiniseki." Ekukhathazekeni, abantu bayaqaphela ukuthi ukwesekwa komphakathi noma imikhuba akunikezi isiqinisekiso sencazelo eqondile.
Ukukhathazeka kwembula iqiniso lokuthi uDasein uyisidalwa “esiphonswe” (Geworfenheit): asikhethi ukuthi sizalelwa kuwuphi umndeni, isiko, inkathi, noma umzimba. Nokho, ngesikhathi esifanayo, uDasein uyisidalwa “esiphrojekthi” (Entwurf): sihlala siqhubekela phambili emathubeni, sihlela, sikhetha, futhi sibumba izimpilo zethu. Ukuba khona komuntu kuyinhlanganisela yokuphonswa kanye nokubikezela—sesivele sisesimweni esithile, kodwa kusamele sibe yinto ethile.
Ukuba-ukuze-ufe kanye nokuba yiqiniso
Umqondo odumile kakhulu futhi ovame ukungaqondwa kahle ku-Heidegger uthi “ukuba-ukuze-ufe” (Sein-zum-Tode). U-Heidegger akakhuthazi ukuphelelwa yithemba, kodwa kunalokho ukhomba ukuthi ukufa kuyinto engenzeka kakhulu futhi engenakugwenywa. Akekho “ongathatha indawo” yokufa kwethu; kungokwethu. Ukuqaphela ukufa kwenza abantu baqonde ukuthi isikhathi sokuphila sinqunyelwe, ngakho-ke izinqumo zokuphila azikwazi ukuhlehliswa unomphela.
Lapho uDasein ebona ukufa njengento engenzeka njalo, angaphila ngendlela engokoqobo: hhayi nje ukulandela “Bona,” kodwa ukunquma izinto eziza kuqala ekuphileni ngokusekelwe ekuqondeni ukuthi impilo inomkhawulo. Ubuqiniso abusho ukuhlala wedwa noma ukwenqaba umphakathi, kodwa kunalokho ukuthatha umthwalo wemfanelo ngezinqumo zokuphila, ukuvuma imikhawulo, nokuhlala uvulelekile emathubeni anenjongo ngempela.
Isikhathi njengomkhathi wencazelo yokuphila
KuHeidegger, isihluthulelo sokuqonda ukuba khona yisikhathi. Ukuba khona kukaDasein kungokwesikhathi ngoba abantu bahlala behamba phakathi kwesikhathi esidlule (ukuphonswa: ifa, ulwazi, isimo), isikhathi samanje (ukuzibandakanya okungokoqobo nomhlaba), kanye nekusasa (amathuba abikezelwe). UHeidegger wenqaba ukuqonda isikhathi njengochungechunge nje "lwezikhathi zamanje" ezihambayo, njengewashi. Isikhathi esikhona yindlela abantu abahumusha ngayo impilo ngenkumbulo, ukuzibandakanya, kanye nethemba.
Ngakho-ke, ukuba khona akunakuqondwa njengento engaguquki. Ukuba khona kuyashintshashintsha: abantu baba bona ngesikhathi. Ngakho-ke, umbuzo wokuba khona ekugcineni uhlobene nendlela uDasein “akhona” ngayo ngokwesikhashana—indlela ahumusha ngayo impilo yakhe, akhetha, futhi abhekane ngayo nemingcele yakhe.
Isiphetho: ukubaluleka komcabango kaHeidegger
Umqondo kaHeidegger wokuba yimpikiswano ngezindlela zokucabanga ezinengqondo kakhulu nezobuchwepheshe ngabantu. UHeidegger usimema ukuba sibuyele kokuhlangenwe nakho okuyisisekelo: ukuthi sihlala sisezweni elinenjongo, nabanye, elinemikhawulo kanye namathuba. Ngokuhlaziya uDasein, "Bona," ukukhathazeka, ukuba-ngo-kufa, kanye nokwesikhashana, uHeidegger ukhombisa ukuthi ukuqonda ukuba yikhona akuyona nje into yokuzivocavoca kwengqondo, kodwa futhi kuyisimemo sokuphila ngokuqonda nangokwethembeka kakhudlwana.
Ekugcineni, umbuzo kaHeidegger—“Kusho ukuthini ukuba khona?”—akuyona nje indaba yemfundiso yezinto eziphilayo, kodwa futhi indaba yokuthi abantu babhekana kanjani nezimpilo zabo. Ukuba khona akuyona into esinayo njengempahla ebonakalayo, kodwa kuyinto esihlangabezana nayo: umsebenzi wokuba thina ngokwethu ezweni elishintsha njalo.
