Umnikelo kaMartin Heidegger kwiFilosofi Yokuphila
UMartin Heidegger (1889–1976) wayengomunye wezazi zefilosofi ezinethonya elikhulu zekhulu lama-20. Igama lakhe livame ukuhlotshaniswa nefilosofi yokuba khona, yize yena ngokwakhe wayengakhululekile njalo ukubizwa ngokuthi “isazi sefilosofi sokuba khona” ngomqondo ofanayo noJean-Paul Sartre noma u-Albert Camus. Umnikelo kaHeidegger ulele kakhulu ekuvuseleleni ngokuphelele indlela ifilosofi eqonda ngayo ukuba khona kanye nabantu njengezidalwa “ezikhona” emhlabeni. Ngomsebenzi wakhe omkhulu iSein und Zeit (Ukuba Nesikhathi, 1927), uHeidegger wasungula isisekelo somqondo esiye saba nethonya elikhulu ekubusweni kokuba khona, i-phenomenology, i-hermeneutics, ngisho nethiyori yezenhlalo kanye nokugxekwa kwamasiko.
1. Ukushintsha ukugxila kusuka “olwazini” kuya “emibuzweni mayelana nokuba khona”
Omunye weminikelo emikhulu kaHeidegger kwakuwukubuyisela ifilosofi kulokho ayekubheka njengombuzo oyisisekelo kakhulu: "Kusho ukuthini ukuba khona?" Emasikweni efilosofi aseNtshonalanga, kusukela kuPlato kuya kwesimanje, umbuzo wokuthi "kuyini" uvame ukufihlwa ngumbuzo othi "sazi kanjani" (i-epistemology). UHeidegger waphikisana ngokuthi ifilosofi yesimanje—isibonelo, kuDescartes—igcizelela kakhulu isihloko njengesikhungo solwazi, ukuze umhlaba uqondwe njengento emi phambi kwesihloko.
UHeidegger waphikisana ngokuthi le ndlela ayinaki isici esiyisisekelo: ngaphambi kokuba abantu babe “izihloko ezinolwazi,” sebevele bekhona emhlabeni, bezwa ukuphila, bebhekana nezinto, abanye abantu, nezimo. Ngakho-ke, ukuba khona akuyona nje indaba yengqondo noma yokuziphatha, kodwa kunalokho kuyindlela yokuqonda ukuba khona uqobo.
2. Umqondo kaDasein: abantu “njengoba besemhlabeni”
Ku-Being and Time, uHeidegger usebenzisa igama elithi Dasein (ngokoqobo: “ukuba-lapho”) ukubhekisela ohlotsheni lokuphila olungumuntu ohlukile. UDasein akayena “umphefumulo” ohlukile emhlabeni, futhi akayona nje into ephilayo. UDasein uyisidalwa esinenkinga yokuba khona kwaso: abantu bangazibuza ukuthi bangobani, kungani bephila, nokuthi kufanele baphile kanjani.
Umqondo oyinhloko ohambisana noDasein ukuba sezweni. Lokhu kusho ukuthi abantu abakaze babe “ngaphandle” komhlaba njengababukeli abangathathi hlangothi. Sihlala sihileleke kakade kunethiwekhi yencazelo: ukusebenza, ukuhlela, ukugwema ingozi, ukunakekela abanye, noma ukuphishekela imigomo. Yilapho ithonya likaHeidegger ekuziphatheni kwezinto libonakala khona: ukuba khona komuntu kuqondakala njengokuzibandakanya okuqondile, hhayi njengomqondo ongabonakali "wemvelo yomuntu" engaguquki.
3. Ukugxekwa kombono wabantu njengento ethathwa njengesihloko
Ifilosofi eningi yanamuhla ibheka ubudlelwano bomuntu nomhlaba njengobudlelwano bento nesihloko: kukhona “Mina” ocabangayo kanye “nomhlaba” ocatshangwayo. UHeidegger ugxeke lolu hlaka ngokwenza umhlaba ubonakale njengeqoqo lezinto ezingathathi hlangothi okufanele zilinganiswe, zibalwe, futhi ziphathwe kabi. Uphikise ngokuthi ubudlelwano obuyiqiniso kakhulu abukhona “ukwazi” kodwa “ukusebenzisa” kanye “nokusebenzelana.”
Isibonelo, isando siqala ukubonakala kumbazi njengethuluzi lokubhoboza izipikili, hhayi njengento ebonakalayo enesisindo nobude. Ukuqonda okungokwemfundiso kwesando njengento kuvela kamuva, lapho ithuluzi liphuka noma lapho siziqhelelanisa njengabaqaphi. Lo mbono uthonya ukucabanga okukhona ngoba usikisela ukuthi incazelo yokuphila akuyona ngokuyinhloko umphumela wokuzindla okungabonakali, kodwa kunalokho yakhiwe kusukela emikhubeni yansuku zonke.
4. Impilo yansuku zonke, “uMuntu,” kanye nokuwa
UHeidegger uphinde ahlinzeke ngokuhlaziywa okubukhali kwendlela abantu abavame ukuphila ngayo izimpilo ezingezona ezangempela. Empilweni yansuku zonke, uDasein uvame ukucwila kulokho akubiza ngokuthi i-das Man—okuvame ukuhunyushwa ngokuthi “abantu” noma “bona.” Kule ndlela, abantu baphila ngokwezindinganiso ezivamile: lokho okubhekwa njengemvelo, okuvamile, okufanele, noma okuthandwayo. Izinqumo zenziwa hhayi ngenxa yokukhetha okujulile, kodwa ngoba “yile ndlela obekulokhu kunjalo.”
Wabiza lesi simo ngokuthi i-Verfallen (ukuwa): UDasein uwela engxoxweni evamile, engenamsebenzi, ilukuluku elingajulile, kanye nokungacaci. Lokhu kuhlaziya kwaba nethonya elikhulu ekuziphatheni kwezinto ngoba kwagcizelela inkinga yobuqiniso: indlela abantu abangaphunyuka ngayo ekubusweni “yibo” futhi baphinde balawule izimpilo zabo.
5. Ukukhathazeka (Ukukhathazeka) njengendlela eya ekwethembekeni
Nakuba kwezengqondo ukukhathazeka kuvame ukubhekwa njengokuphazamiseka, uHeidegger uyakuqonda ngokwempilo. Ukukhathazeka (ukukhathazeka) kuhlukile ekwesabeni okuvamile. Ukwesaba kunento ecacile—isibonelo, ukwesaba inja enonya. Ngakolunye uhlangothi, ukukhathazeka akunanto ethile; kuyinto lapho umhlaba wansuku zonke uzizwa ungajwayelekile, ubuthakathaka, futhi ulahlekelwa ukubamba kwawo.
Ekukhathazekeni, uDasein uyaqaphela ukuthi akanakuthembela ngokuphelele emisebenzini yomphakathi noma ezindimeni zomphakathi. Lokhu okuhlangenwe nakho kungavula indlela eya ekuphileni kwangempela, njengoba abantu bephoqeleka ukubhekana nokuphila kwabo, okuhlanganisa ukulinganiselwa nokungaqiniseki kwakho. Umqondo kaHeidegger wokukhathazeka uhambisana kakhulu nezindikimba zobukhona bokungaphumuli, ukuphoxeka, kanye nokufuna incazelo.
6. Ukuba-kuya-ekufeni: ukufa njengomkhathi wokuphila
Umnikelo obaluleke kakhulu kaHeidegger kwifilosofi yokuphila ukuhlaziya kwakhe ukufa. Wethula umqondo wokuba khona-kuya-ekufeni, ukuqaphela ukuthi ukufa akuyona nje isenzakalo sezinto eziphilayo zesikhathi esizayo kodwa kuyisici sokwakheka kokuphila komuntu.
Ukufa kukaHeidegger kuyindlela "yami" kakhulu: akekho omunye ongathatha indawo yokufa kwami. Lapho uDasein eqaphela ukuthi impilo yakhe inqunyelwe futhi ingaphela nganoma yisiphi isikhathi, uphoqeleka ukuba aphile ngobuqotho, akhethe ngokuzibophezela, hhayi nje ukuqhutshwa "yisikhathi sabo". Ubuqotho lapha akusho ukuphila ngokukhululeka ngaphandle kwemithetho, kodwa kunalokho akusho ukuphila ngokuqaphela ngokugcwele imikhawulo kanye nokuhamba kwesikhathi okuqhubekayo.
7. Isikhathi (isikhathi) njengesakhiwo esiyisisekelo sokuphila
UHeidegger wenqaba umbono wesikhathi njengochungechunge “lwezikhathi zamanje” ezihamba ngomshini. KuHeidegger, isikhathi siyisakhiwo sokuphila sikaDasein. Abantu bahlala behamba ngezindlela ezintathu zesikhathi: baqondiswe esikhathini esizayo (amacebo namathuba abikezelwe), bathwala isikhathi esidlule (okuhlangenwe nakho, imikhuba, ifa), kanye nesikhathi samanje (ukuzibandakanya nezimo).
Ngokugcizelela ubukhona besikhathi, uHeidegger usiza ubukhona bezinto ukuba buqonde abantu njengezidalwa ezihlala “ziba,” hhayi izidalwa ezimile. Ubunikazi bomuntu abugcini encazelweni noma engqikithini ethile, kodwa bubunjwa yizinqumo, izibopho, kanye namaphrojekthi okuphila aphilwa ngesikhathi.
8. Ithonya ku-existentialism kanye nomcabango wesimanje
Nakuba uHeidegger ehlukile kubantu abakholelwa ebukhoneni bukaNkulunkulu abanjengoSartre, ithonya lakhe licacile. USartre wasebenzisa amathuluzi amaningi okuhlaziya kaHeidegger—njengezindikimba zobuqiniso, ukuphoqeleka, kanye nobudlelwano bomuntu nomhlaba—wawabeka ngolimi lwenkululeko nomthwalo wemfanelo. Ngaphezu kwalokho, uHeidegger wathonya i-hermeneutics (uHans-Georg Gadamer), inkolelo-mbono ebucayi kanye nomcabango wezepolitiki (ngokungaqondile), i-psychotherapy yobukhona, ngisho nezifundo zezincwadi nezakhiwo ngomqondo "wokuhlala" kanye nencazelo yendawo.
Kodwa-ke, iminikelo kaHeidegger nayo idale impikiswano, ikakhulukazi ngenxa yokubandakanyeka kwakhe nobuNazi ngawo-1930. Ingxoxo eningi yefilosofi yanamuhla ifuna ukuqonda ukuthi le mibono yezepolitiki ihlobene kangakanani (noma ayihlobene) nomcabango wakhe. Noma kunjalo, ngokombono wobuhlakani, umsebenzi kaHeidegger usalokhu uyisithenjwa esibalulekile sokuqonda ubukhona babantu nezinkinga zesimanje.
Isiphetho
Umnikelo kaMartin Heidegger kwifilosofi yokuphila ulele ekuqedeni kwakhe izindlela zendabuko zokuqonda abantu nomhlaba. Ngomqondo kaDasein, ukuba-ezweni, ukuhlaziywa kwempilo yansuku zonke kanye ne-das Man, kanye nezihloko zokukhathazeka, ukufa, nesikhathi, uHeidegger unikeza amathuluzi omqondo enza ukuba khona komuntu kuqondwe ngokujulile nangokuqondile. Umema ifilosofi ukuba ibuyele embuzweni oyisisekelo kakhulu wokuba khona, ngenkathi ekhombisa nokuthi ukuze siqonde incazelo yokuphila, kumelwe sihlole ukuthi abantu bakhona kanjani ngempela, bakhethe, futhi baphile kanjani izimpilo zabo ezweni elihlala livulekile, libuthakathaka, futhi lesikhashana.
