Incazelo Yeqiniso Ngokusho kukaThomas Aquinas
Izingxoxo mayelana “neqiniso” kwifilosofi zivame ukuqala embuzweni olula kodwa oyisisekelo: yini ekhona ngempela, futhi sazi kanjani ukuthi into ethile ingokoqobo? KuThomas Aquinas (1225–1274), isazi semfundiso yenkolo nesazi sefilosofi esidumile esinethonya elikhulu, iqiniso alikho nje lokho okubonwa yizinzwa, futhi aliyona nje umqondo engqondweni. Iqiniso “liyinto” (ens) enesisekelo esiqinile se-ontological, esakhiwe ngezigaba, futhi ekugcineni sibuyela kuNkulunkulu njengoMuntu ophelele kakhulu. Ngokuhlanganisa umcabango ka-Aristotle kanye nokholo lobuKristu, u-Aquinas unikeza umbono ongokoqobo: umhlaba ukhona ngempela ngaphandle kwezingqondo zethu, uyakwaziwa, futhi unesakhiwo esihlelekile sencazelo.
1. Iqiniso “njengokuba khona” (zu)
Isihluthulelo sokuqonda u-Aquinas umqondo wokuba khona (ins). Kuye, iqiniso empeleni liyinoma yini "ekhona" ngomqondo we-ontological: noma yini ekhona. Kodwa-ke, "ukuba khona" akuqondwa ngendlela efanayo. U-Aquinas wehlukanisa phakathi kwe-essential (ukuthi into ethile iyini) kanye nokuba khona (ukuthi into ikhona). Ihhashi, isibonelo, line-essential "ihhashi"—isakhiwo semvelo esenza libe yihhashi. Kodwa leyo essential akusho ngokuzenzakalelayo ukuthi ihhashi likhona ngempela; i-essential kanye nokuba khona kuyizinto ezimbili ezihlukile ezidalwa.
Lo mehluko phakathi kwe-essence kanye nokuba khona ubalulekile ngoba usiza u-Aquinas ukuchaza ukuthi kungani izidalwa zixhomekeka: zingaba khona, noma azikwazi ukuba khona. Ezidalweni ezidaliwe, i-essence ayifani nokuba khona; ngakho-ke, zidinga imbangela enikeza ukuba khona kwazo.
2. Ubuqiniso obuphakathi nendawo: umhlaba wangempela nolwazi lwabantu
U-Aquinas uvame ukuhlotshaniswa nokuba ngokoqobo okulinganiselwe. Wenqaba umbono wokuthi izinto ezivamile (isib., "ubuntu," "ubulungiswa") zingamagama angenalutho nje (ukubiza amagama), kodwa futhi akazange amukele ukuthi izinto ezivamile zikhona ngokwehlukana nezinto, njengakuPlatonism eyeqile. U-Aquinas wayeqonda izinto ezivamile njengezinesisekelo empeleni, kodwa sizazi ngenqubo yokuzisusa kokuhlangenwe nakho kwezinzwa.
Lokhu kusho ukuthi iqiniso elibonakalayo lingokoqobo ngempela; akuyona inkohliso. Ngokuyinhloko sibona umhlaba ngezinzwa zethu ezinhlanu. Kodwa ingqondo ayigcini nje ngemininingwane yezinzwa—ichaza, ihlele, futhi ithole ingqikithi evamile kulokho okubalulekile. Uma sibheka abantu abaningi, ingqondo ingaqonda "ingqikithi yomuntu" yendawo yonke. Ngakho-ke, ku-Aquinas, ulwazi lomuntu lusekelwe eqinisweni elingokoqobo, kodwa ludinga umsebenzi wengqondo ukuze luqonde incazelo yalo ejulile.
3. Isakhiwo seqiniso: izinto, izingozi, kanye noshintsho
Elandela u-Aristotle, u-Aquinas uhlukanisa phakathi kwezinto ezisetshenziswayo nezingozi. Izinto ezisetshenziswayo ziyinto ekhona ngokwayo—isibonelo, “umuntu” njengesiqu esizimele. Izingozi ziyizimpawu “ezinamathela” entweni ethile—isibonelo, ukuphakama, umbala wesikhumba, noma ukuma kokuhlala. Izinguquko zingenzeka ezingeni lezingozi ngaphandle kokushintsha izinto: umuntu angashintsha isitayela sakhe sezinwele noma isisindo ngaphandle kokuyeka ukuba ngumuntu ofanayo.
Kodwa-ke, u-Aquinas wamukela nezinguquko ezinkulu kakhulu, lapho into iguquka ibe yinto ethile, njengokuguqulwa kokudla okugayiwe kube yingxenye yomzimba. Ukuze achaze ushintsho, wasebenzisa imiqondo ye-potentiality kanye ne-actus: into iyashintsha ngoba inamandla okuba yinto ehlukile, bese leyo potential igcwaliseka. Ngaphakathi kwalolu hlaka, iqiniso alimile. Umhlaba uwuhlelo oluguquguqukayo olusuka ku-potentiality luye ku-actualization.
Umqondo we-potential-reality uphinde usize ukuqonda izinga lokuphelela empeleni. Lapho into ingokoqobo kakhulu, ukuba khona kwayo "kugcwele" kakhulu. Ngokuphambene nalokho, lapho amandla engabonakali ekhona, ukuba khona kwayo "kungaqediwe" kuyanda.
4. Isifaniso "sokuba khona": iqiniso elisezingeni eliningi kanye nolimi ngoNkulunkulu
Omunye wemibono ka-Aquinas ehluke kakhulu ukufana kokuba khona (ukufana kokuba khona). Igama elithi "Ukuba" lishiwo ngamatshe, izihlahla, abantu, noNkulunkulu, kodwa alifani (elifanayo) futhi alifani nhlobo (elingalingani). Incazelo iyafana: kukhona ukufana nomehluko.
Kungani lokhu kubalulekile ngencazelo yeqiniso? Ngoba ku-Aquinas, iqiniso linesigaba. Amatshe “akhona” ngendlela ethile, izidalwa eziphilayo “zikhona” ngendlela ecebile, abantu “bakhona” ngendlela ephelele ngoba banesizathu, kanti uNkulunkulu “ukhona” ngendlela ephelele kakhulu. Ngokufanisa, singakhuluma ngoNkulunkulu ngokweqiniso lendalo ngaphandle kokulinganisa uNkulunkulu nendalo. Iqiniso lomhlaba liba “umkhondo” okhomba emthonjeni wawo, kodwa akwanele ukuqonda ngokugcwele lowo mthombo.
5. UNkulunkulu njenge-ipsum esse emile: isiqongo seqiniso
Ku-metaphysics ka-Aquinas, uNkulunkulu akayena nje "umuntu ophakeme" phakathi kwezinye izidalwa. UNkulunkulu ukhona—"Ukuba khona uqobo." Nakuba ezidalweni ingqikithi nokuba khona kuhlukile, kuNkulunkulu kuyafana: ingqikithi kaNkulunkulu iyiSidalwa. Ngakho-ke, uNkulunkulu akancikile kunoma yini ukuze abe khona, kuyilapho bonke abanye bencika kukho.
Kusukela lapha, u-Aquinas wakha izimpikiswano zokuba khona kukaNkulunkulu (isib., “izindlela ezinhlanu”/quinque viae), ezisekelwe eqinisweni lokuthi umhlaba uyashintsha, unesizathu, ubonisa izenzakalo ezingalindelekile, unamazinga okuphelela, futhi ubonisa ukuhleleka. Konke lokhu, ngokusho kuka-Aquinas, kukhomba eQinisweni lokuqala elingaguquki, elingabangelwa, elidingekayo, eliphelele kakhulu, kanye nomthombo wokuhleleka—okungukuthi, uNkulunkulu.
Ngakho-ke, ukuqonda kuka-Aquinas iqiniso ekugcineni kuwukungakholelwa kuNkulunkulu: iqiniso alikho lodwa. "Lihlanganyela" kuMuntu oyisisekelo. Umhlaba ungokoqobo, kodwa awulona iqiniso eliphelele.
6. Ukubamba iqhaza kanye nesiqondiso: iqiniso eliqondene nemigomo
U-Aquinas wayekholelwa ukuthi konke kunesiphetho noma injongo. Lokhu akuyona nje isimangalo sokuziphatha, kodwa kunalokho isakhiwo seqiniso: izidalwa zenza okuhle okuhambisana nemvelo yazo. Imbewu ikhula ibe yizihlahla; izilwane zifuna ukusinda; abantu bafuna iqiniso nobuhle ezingeni lokuqaphela kakhudlwana. Ku-Aquinas, ubuhle buhlobene kakhulu nokuba khona: into ethile inhle ngezinga lokuthi igcwalise ubukhona bayo ngokuvumelana nemvelo yayo.
Kubantu, lokhu kuqondisa kufinyelela esicongweni: abantu abaphishekeli okuhle okulinganiselwe kuphela kodwa futhi nokuhle kakhulu. Ohlakeni luka-Aquinas, lokho okuhle kakhulu nguNkulunkulu, ongumgomo wokugcina wokuphishekela komuntu. Ngakho-ke, iqiniso alikho nje "ukuba khona," kodwa "ukuba nenjongo," ngoba yonke into inendawo nesiqondiso ohlelweni lwendawo yonke.
7. Imiphumela yendlela esibheka ngayo umhlaba
Umbono ka-Aquinas uveza isimo sengqondo esihlukile ngezwe. Okokuqala, umhlaba wezinto ezibonakalayo ubhekwa njengowangempela futhi muhle ngokwawo, hhayi nje isithunzi okufanele sishiywe. Okwesibili, ukucabanga kudlala indima ebalulekile: abantu bangaqonda iqiniso ngoba linengqondo, futhi ukucabanga komuntu kuhlelwe ukuqonda iqiniso. Okwesithathu, ukholo alubhubhisi ukucabanga; lokhu kokubili kungasebenzisana. Ku-Aquinas, ngoba uNkulunkulu ungumthombo weqiniso, iqiniso elitholwe ngengqondo kanye neqiniso lesambulo alikwazi ukungqubuzana ezingeni elibalulekile—okungaba okungalungile ukuhumusha komuntu.
Ngakolunye uhlangothi, u-Aquinas uphinde axwayise: ulwazi lwabantu lulinganiselwe. Siyamazi uNkulunkulu ngendalo ngendlela efanayo, ngakho-ke kuhlala kukhona ibanga phakathi kwemibono yethu neqiniso laphezulu. Lokhu kukhuthaza ukuthobeka kwengqondo: iqiniso licebile kunezindlela zethu zokuqamba.
Isiphetho
Ukuqonda kukaThomas Aquinas ngeqiniso kusekelwe ku-metaphysics "yokuba khona": iqiniso liyikho konke okukhona, okunomehluko obalulekile phakathi kobunjalo nokuba khona ezidalweni ezidaliwe. Umhlaba ungokoqobo ngempela futhi uyakwaziwa ngezinzwa nokucabanga, kanye nezinto ezisetshenziswa ngokungabonakali. Iqiniso linesakhiwo: into kanye nengozi, amandla kanye nokwangempela, kanye nohlu lwamazinga okuphelela. Ekugcineni, iqiniso likhomba kuNkulunkulu njengo-ipsum esse subsistens, umthombo woBukhona owenza zonke izinto zibe nokwenzeka. Ngakho-ke, ku-Aquinas, iqiniso aliyona nje iqoqo lamaqiniso, kodwa ukuhleleka okunenjongo okuya ebuhleni nasenjongweni, noNkulunkulu njengesisekelo kanye nesiqongo sakho konke okungokoqobo.
