Umqondo Wokuqaphela Ngokusho kukaJohn Searle
Ukuqaphela kungenye yezinkinga eziyinselele kakhulu kwifilosofi yengqondo. Ngakolunye uhlangothi, i-neuroscience kanye ne-psychology ziyaqhubeka nokuchaza izindlela zobuchopho ngokuningiliziwe; ngakolunye uhlangothi, okuhlangenwe nakho komuntu siqu—ukuthi kunjani ukubona obomvu, ukuzwa ubuhlungu, noma ukukhumbula ubuntwana—akubonakali kulula ukukunciphisa kube umsebenzi we-neuronal nje. UJohn Searle unesikhundla esihlukile kule mpikiswano: wenqaba ubu-dualism obuhlukanisa ingqondo nomzimba, kodwa futhi nokuncishiswa okubheka ukwazi njengento engaphezu kwenqubo engokwenyama engachazwa ngokuphelele ngamagama angenaphutha. Lesi sihloko sihlola umqondo kaSearle wokuqaphela, okuhlanganisa nomqondo "wemvelo yezinto eziphilayo," izici ezibalulekile zokuqaphela, ubudlelwano bawo nokuzimisela, kanye nokugxeka kwakhe izindlela zokubala engqondweni.
1. Isizinda: ukwenqaba amakamu amabili aqine kakhulu
USearle ubona impikiswano mayelana nokwazi ivame ukuwela ezimweni ezimbili ezibucayi. Okokuqala, i-dualism (isib., inguqulo ethandwayo "yomphefumulo" ohlukile emzimbeni), ephethe ngokuthi ukwazi akunakuchazwa ngokwesayensi ngoba akuyona ingxenye yezwe elibonakalayo. Okwesibili, i-reductionist materialism, ezama "ukususa" ukuqonda encazelweni yesayensi, isibonelo ngokuthi ukwazi kumane kuyinkohliso yolimi, iphutha elingalungile, noma nje indlela yokukhuluma ngokuziphatha.
Ngokusho kukaSearle, zombili lezi zikhundla ziyinkinga. I-Dualism iyahluleka ukuchaza ukuthi into engeyona eyezinto ezibonakalayo ingasebenzisana kanjani nobuchopho. Okwamanje, i-reductionism, emzamweni wayo wokugcina ubuqotho besayensi, ayinaki idatha eseduze kakhulu neqondile: okuhlangenwe nakho okuqaphelayo uqobo. KuSearle, ukuqonda akuyona inkohliso; kuyiqiniso lezinto eziphilayo elingokoqobo njengokugaya ukudla noma i-photosynthesis.
2. I-Biological naturalism: ukuqonda njengento eyenzeka ngebhayoloji
Umqondo oyinhloko kaSearle yi-biological naturalism. Ngaphakathi kwalolu hlaka:
1. Ukuqaphela kuyingxenye yemvelo ngokuphelele. Akukho "into engokwengqondo" ehlukile ezweni elingokoqobo.
2. Ukuqaphela kubangelwa izinqubo zebhayoloji ebuchosheni. Okusho ukuthi, umsebenzi wama-neurons athile ukhiqiza okuhlangenwe nakho okuqaphelayo.
3. Ukuqaphela kuyisici esisezingeni lesistimu. Akuyona into engatholakala ku-neuron eyodwa, kodwa kunalokho kuvela ekuhlelekeni nasemsebenzini wenethiwekhi yezinzwa iyonke.
4. Ukuqaphela kune-ontology yomuntu wokuqala. Lokhu kusho ukuthi ukuqonda kukhona njengokuhlangenwe nakho okuzimele—okufinyeleleka ngqo kuphela kumuntu obhekene nakho—yize izimbangela zako zingafundwa ngokungenaphutha ngokusebenzisa izinzwa.
Ngale ndlela, uSearle uzama ukugcina izinto ezimbili ngesikhathi esisodwa: ukuzibophezela kwisayensi (ukuqonda kuyingxenye yemvelo futhi kunezimbangela zezinto eziphilayo) kanye nokuzibophezela eqinisweni lokuhlangenwe nakho okucashile (ukuqonda akunakusulwa ngenxa yokulula komqondo).
3. Ukuzicabangela kanye "ne-ontology yomuntu wokuqala"
USearle uhlukanisa phakathi kwe-epistemology (indlela esiyazi ngayo into ethile) kanye ne-ontology (indlela into ekhona ngayo). Ukuqwashisa, kuye, kuncike ku-ontology: ubuhlungu bukhona njengento ezwakalayo, hhayi njengento efana netshe noma ingilazi. Kodwa-ke, ukuqwashisa kusengafundwa ngokwesayensi ngoba izinqubo zobuchopho bako zingabonwa ngokombono womuntu wesithathu.
Iphuzu elibalulekile: isayensi akudingeki ibhekane nezinto eziqondene ne-ontology kuphela. Isayensi ingahlola izimo eziqondene nomuntu ngokusebenzisa ukuhlobana, ukuhlola, kanye nencazelo yezimbangela, ngaphandle kokuphika ukuthi lezi zinto ngokwazo ziyenzeka ngaphakathi.
4. Izici eziyinhloko zokuqonda ngokusho kweSearle
USearle ugcizelela izici eziningana ezibalulekile zokuqaphela:
– Okufanelekile: okuhlangenwe nakho kuhlala “kunokunambitheka okuthile” (i-qualia), isibonelo ukunambitheka okubabayo, umbala oluhlaza okwesibhakabhaka, noma umuzwa wokukhathazeka.
– Okuqondakalayo: kuhlala kukhona “umnikazi” wesipiliyoni; isipiliyoni siyenzeka kothile.
– Sibumbene: ngomzuzwana owodwa, sibona umhlaba wonke, hhayi njengezingcezu zedatha ezihlukene.
– Inokugxila kanye nomphetho (phakathi nendawo): kukhona into eyisizinda sokunaka, kodwa futhi kukhona nesizinda sokuhlangenwe nakho esisakhona.
– Okuhlosiwe nokungahlosiwe: izimo eziningi eziqondayo “zimayelana nokuthile” (isib. ukukholelwa ukuthi liyana), kodwa futhi kukhona okuhlangenwe nakho okufana nobuhlungu okungewona “mayelana” nezinto zangaphandle.
Ngalezi zici, iSearle ifuna ukukhombisa ukuthi ukuqonda kunesakhiwo esicebile futhi akunakumane kuncishiswe kube uhlu lokuziphatha noma imiphumela yokubala.
5. Ubudlelwano phakathi kokuqaphela kanye nokuzimisela
Kufilosofi yengqondo, inhloso isho “ukuqondisa” noma “ukuzihlanganisa”—imicabango ihlala iqondiswe kokuthile: into, isimo sezinto, umqondo. USearle udumile ngokuhlaziya kwakhe inhloso, futhi ubeka ukuqonda njengomongo obalulekile wezinhlobo eziningi zenhloso.
Uhlukanisa phakathi kokuzibophezela okuqaphile (isib., ngicabanga ngezinhlelo zakusasa) kanye nokuzibophezela okuqaphile (isib., izinkolelo zangemuva engingazicabangi, kodwa ezithinta izenzo zami). Noma kunjalo, uSearle ubheka ukwazi njengokuyisisekelo ngoba kunikeza "isikhala esimangalisayo" lapho umsebenzi omningi wengqondo uthatha khona ukuma, futhi ngoba izimo ezithile zengqondo ziqondakala kalula uma sizihlanganisa nethuba lokuba nokuqonda.
6. Ukugxekwa kobungcweti bokusebenzisa amakhompyutha: “amakhompyutha awaqondi”
USearle waziwa kakhulu ngempikiswano yakhe ye-Chinese Room, ephonsela inselelo umqondo wokuthi ingqondo empeleni iyihlelo lekhompyutha. Kulesi simo, umuntu ongasiqondi isiShayina ubekwa ekamelweni elinencwadi yemithetho yokulawula izimpawu zesiShayina. Ngaphandle, izimpendulo zakhe zibonakala zilungile, njengokungathi "uyakuqonda." Kodwa-ke, ngokusho kukaSearle, umane nje usebenzisa imithetho yokubhala (ukuphathwa kwezimpawu) ngaphandle kokuqonda incazelo (ama-semantics).
Ingqikithi yokugxeka kwakhe: ukubala kungokwesi-syntactic, kuyilapho umcabango ungokwesi-semantic. Izinhlelo zekhompyutha, noma ngabe ziyinkimbinkimbi kangakanani, zicubungula izimpawu ngokusekelwe efomini lazo elisemthethweni, hhayi incazelo yazo yokuhlangenwe nakho. Ngakho-ke, ngokusho kukaSearle, ukwenza uhlelo akusona isimo esanele sokukhiqiza ukuqonda noma ukuqonda.
Lokhu akusho ukuthi uSearle uyayenqaba indima yamakhompyutha kwisayensi yokuqonda. Umane uyayenqaba isimangalo sefilosofi sokuthi "ingqondo iyikhompyutha" ngomqondo ongokoqobo, noma ukuthi ukuqonda kungavela ngokuzenzakalelayo uma ihadiwe inamandla anele okuqhuba uhlelo olufanele.
7. Isimo esiphuthumayo kanye nokuba nomthelela: ukuqonda kunamandla okuba nomthelela
Ku-naturalism yezinto eziphilayo, ukwazi kuqondakala njengento eyenzeka ngokushesha: kuvela emsebenzini wezinzwa, kodwa kuhlala kuyisici sangempela, ezingeni lesistimu. USearle uyawenqaba umqondo wokuthi uma okuthile "kuvela" kumane kuyi-epiphenomenal (akunamphumela). Kuye, ukwazi kunamandla okubangela: ukuzwa ubuhlungu kungabangela ukuthi sihoxise isandla sethu; inhloso ingabangela isenzo. Lokhu kubangela kuhlala kuhambisana nomhlaba ongokoqobo ngoba ukwazi kuyingxenye yenqubo yezinto eziphilayo ngokwayo, hhayi into yangaphandle "engena" ebuchosheni.
Lokhu kubalulekile ngoba imibono eminingi, ngenxa yokuvumelana kwe-physicist, ivame ukuphatha ingqondo njengesithunzi nje sezinto ezibonakalayo. USearle uthi lokhu kuphikisana nokuhlangenwe nakho kwansuku zonke kanye nezincazelo zesayensi zokuziphatha ezihilela ukucabanga, ukwenza izinqumo, kanye nokunaka.
8. Imiphumela yocwaningo lokuqwashisa
Umbono kaSearle ukhuthaza indlela engokoqobo kodwa engeyona elula. Uma ukwazi kuyinto eyenzeka ngebhayoloji, khona-ke umbuzo wesayensi uba: yiziphi izindlela ze-neural ezanele futhi ezidingekayo ukukhiqiza ulwazi oluqondayo? Kodwa-ke, ngenxa yokuthi ukwazi kungokwezifiso, indlela yokucwaninga kumele futhi ihloniphe imibiko ye-phenomenological (imibiko yolwazi) njengedatha evumelekile, noma ngabe idinga ukuhlolwa futhi ihlotshaniswe nezilinganiso eziqondile.
Ngamanye amazwi, iSearle inikeza indlela ephakathi nendawo: ucwaningo olunzulu ngobuchopho ngaphandle kokulahla ulwazi “njengokuphazamiseka” kwefilosofi.
9. Isiphetho
Umqondo kaJohn Searle wokwazi uzama ukugcina izimfundiso ezimbili ezivame ukuphikisana: ukunamathela ku-naturalism yesayensi kanye nokuqaphela iqiniso elingenakuguqulwa lokuhlangenwe nakho komuntu siqu. Ngokusebenzisa i-naturalism yezinto eziphilayo, uSearle ubheka ukwazi njengesici se-biological sezinga lesistimu esibangelwa izinqubo ze-neuronal, ukuba ne-ontology yomuntu wokuqala, kanye namandla angempela ezimbangela. Uphinde wenqabe ukuncishiswa kokwazi kube ukubala nje, egomela ngokuthi ukuqonda kanye nencazelo akuveli ngokuzenzakalelayo ekusetshenzisweni kwezimpawu.
KuSearle, inselele enkulu akukhona ukukhetha phakathi “kwengqondo nendaba,” kodwa ukuthuthukisa indlela yokucabanga nokucwaninga eqaphela ukuthi ukwazi kuyiqiniso lemvelo—iqiniso eliyingqayizivele ngoba likhona njengokuhlangenwe nakho kwale ndaba, kodwa lihlala ligxile entweni eyimbangela yezwe lezinto eziphilayo. Ngalesi simo, iSearle inikeza uhlaka olunamandla lokuxoxa ngolwazi ngefilosofi ngenkathi isashiya umnyango uvulekele izincazelo zesayensi ezijulile.
