Ukuqhathanisa phakathi kukaKant noHegel
U-Immanuel Kant (1724–1804) noGeorg Wilhelm Friedrich Hegel (1770–1831) bangabantu ababili ababalulekile emasikweni efilosofi aseJalimane anamuhla. Bobabili bafuna ukuphendula imibuzo emikhulu mayelana nolwazi, iqiniso, inkululeko, kanye nokucabanga. Kodwa-ke, ukuqonda kwabo imikhawulo yesizathu, isikhundla sesifundo somuntu, kanye nobudlelwano phakathi kwengqondo nomhlaba kwahluka kakhulu. UKant uvame ukuqondwa njengomsunguli we-"filosofi ebucayi," egcizelela imikhawulo yolwazi lomuntu, kuyilapho uHegel aziwa "ngendlela yakhe yokucabanga ephelele" kanye nendlela yakhe yokukhuluma, egcizelela intuthuko yomlando yokuqaphela nokucabanga. Lesi sihloko siqhathanisa kafushane kodwa ngokuphelele imibono eyinhloko kaKant noHegel.
1. Isizinda kanye nephrojekthi yefilosofi
Iphrojekthi kaKant yavela ekukhathazekeni kwakhe mayelana nokungqubuzana phakathi kokucabanga (okuncike ekucabangeni) kanye nokuqonda (okuncike kokuhlangenwe nakho). UKant wayefuna ukukhombisa izimo zokuthi ulwazi lungenzeka kanjani: ukuthi ulwazi lwesayensi lungenzeka kanjani, nokuthi imingcele yalo iyini. Wabiza indlela yakhe ngokuthi "ukugxeka" ngoba yahlola amakhono okucabanga ngokwako.
UHegel wavela emashumini eminyaka ambalwa ngemuva kukaKant, esimweni sangemva kokuKhanyiselwa kanye nesangemva kweNguquko yaseFrance, lapho imibuzo yomlando, umphakathi, kanye nenkululeko yezepolitiki yayibaluleke kakhulu. UHegel wabheka iphrojekthi kaKant njengebalulekile kodwa "engaguquki kakhulu," esaqhubeka nokuhlukanisa phakathi kwesihloko nento. UHegel wayefuna ukukhombisa ukuthi ukucabanga akumi emingceleni eqondile kodwa kukhula ngomlando, izingxabano, kanye nokubuyisana.
2. I-Epistemology: ulwazi kanye nemikhawulo yokucabanga
KuKant, ulwazi lomuntu lubunjwa yizakhiwo eziyisisekelo ngaphakathi kwesihloko. Umhlaba esiwaziyo awusiwo “umhlaba ngokwawo” kodwa umhlaba njengoba ubonakala kithi (into eyenzeka kithi). UKant uhlukanisa izenzakalo ku-noumena (Ding an sich, “into eyenzeka ngokwayo”). I-Noumena ikhona njengemiqondo elinganiselwe: singacabanga ngazo, kodwa asikwazi ukuzazi ngokwesayensi. Ngakho-ke, uKant ugcizelela ukulinganiselwa kolwazi lomuntu: ukucabanga akukwazi ukudlulela ngale kokuhlangenwe nakho.
UHegel wagxeka ukuhlukaniswa kukaKant kwezimo kanye no-noumena. Waphikisana ngokuthi uma sithi kukhona “into ngokwayo” engenakufinyeleleka ngokuphelele, senza isimangalo ngento okuthiwa ayikwaziwa—ukuphikisana kwendlela. UHegel wasekela umbono wokuthi iqiniso ekugcineni liyaqondakala ngesizathu, hhayi njengokufinyelela okuqondile komuntu “entweni ngokwayo,” kodwa njengenqubo yomlando lapho ukuqonda kanye nomhlaba kwakheka khona ndawonye. KuHegel, iqiniso aliyona iphuzu elingaguquki, kodwa kunalokho umkhiqizo wentuthuko: lokho “okuyiqiniso” kuvela ngokuhamba kwemibono kanye nokuhlangenwe nakho komphakathi.
3. Indlela: ukugxekwa okungaphezu kokuqondakalayo vs ukugxeka ngokwe-dialectics
Indlela kaKant iwukugxeka okungaphezu kwamandla: ufuna izimo zokuthi kube khona ulwazi nolwazi. Uyabuza, "Yini okumele ibe yiqiniso kakade ukuze kube khona ulwazi oluhambisanayo?" Kusukela lapho, uKant uchaza izigaba zesizathu (njengokuba khona kwesizathu) kanye nezinhlobo zokuqonda (isikhala nesikhathi) njengezinhlaka lapho isihloko sakha khona umhlaba wolwazi.
UHegel wasebenzisa i-dialectics , evame ukuqondwa kalula ngokuthi i-thesis–antithesis–synthesis, yize uHegel ngokwakhe ayeyinkimbinkimbi kakhulu kunaleyo fomula. I-Dialectics ukunyakaza kwemibono ngokusebenzisa ukuphikisana kwangaphakathi: umqondo wembula imikhawulo yawo, udala ukuphikiswa kwawo, bese udlulela esimweni esanele. Le ndlela yenza ifilosofi kaHegel ibe "eguquguqukayo" kakhulu: esikhundleni sokufuna imingcele eqondile, ilandela indlela imiqondo ekhula futhi ixazulule ngayo izingxabano.
4. I-Metaphysics: i-critical idealism vs i-absolute idealism
UKant uvame ukubizwa ngokuthi umsekeli we-transcendental idealism: iqiniso esilaziyo linqunywa isakhiwo sendaba, kodwa lokhu akusho ukuthi umhlaba umane nje "uyindalo yengqondo." UKant usavuma ukuthi kukhona okuthile okungaphandle kwethu, kodwa wagcizelela ukuthi konke esingakwazi uhlobo olubonakala ngalo kokuhlangenwe nakho.
UHegel ubhekwa njengomuntu olandela i-absolute idealism. Igama elithi "absolute" lapha alisho ukuthi konke kukhona engqondweni yomuntu ngamunye, kodwa kunalokho lisho ukuthi iqiniso kanye nokucabanga ekugcineni kuwubunye obungaqondwa ngaphakathi kwesimiso. Umhlaba—kufaka phakathi umlando, umphakathi, ubuciko, inkolo, kanye nefilosofi—ukubonakaliswa koMoya oguqukayo (i-Geist). Ngakho-ke, ukuqonda umhlaba kusho ukuqonda izakhiwo ezinengqondo ezibonakala enkambisweni yomlando.
5. Ukuziphatha: umthetho wokuziphatha jikelele vs. ukuziphatha kokuphila komphakathi
Kwezokuziphatha, uKant udume ngesibopho sakhe esibalulekile : yenza kuphela ngokwemigomo ongathanda ukuthi ibe yimithetho yendawo yonke. Ukuziphatha kuvela ekucabangeni okusebenzayo kanye nokuzimela: abantu banokuziphatha okuhle uma belalela imithetho abazibekela yona njengezidalwa ezinengqondo. UKant ugcizelele umsebenzi kanye nokuba khona kwabantu bonke. Imiphumela, imizwa, noma amasiko omphakathi akuzona isisekelo esiyinhloko sokuziphatha okuhle.
UHegel wabheka ukuziphatha kukaKant njengokusemthethweni kakhulu. Ngokusho kukaHegel, isidingo esibalulekile singaba yize uma singagcwaliswa umongo oqondile womphakathi. UHegel wagcizelela iSittlichkeit (impilo yokuziphatha): ukuziphatha okuhlala ezikhungweni zomphakathi kanye nemikhuba efana nomndeni, umphakathi, kanye nombuso. KuHegel, inkululeko akuyona nje ukukhetha komuntu ngamunye okungaphansi komthetho wendawo yonke, kodwa ukuzazi ngaphakathi kohlelo lomphakathi olunengqondo. Ukugxeka kukaHegel: UKant usengozini yokubuka abantu njengabantu abahlukanisiwe nomhlaba womphakathi obabumbayo.
6. Inkululeko: ukuzimela komuntu ngamunye vs. inkululeko njengokuqashelwa
KuKant, inkululeko isho ngokuyinhloko ukuzimela: ikhono lomuntu onengqondo lokunquma izenzo zakhe ngokusekelwe emthethweni wokuziphatha, hhayi ezifisweni zemvelo noma ezingcindezini zangaphandle. Ngenxa yokuthi inkululeko ayinakufakazelwa ngokobufakazi, uKant uyibeka njengesizathu sokucabanga okusebenzayo—into okumele icatshangelwe ukuze ukuziphatha kube nomqondo.
KuHegel, inkululeko ingokwenhlalo nangokomlando. Umuntu ukhululekile hhayi nje ngokuba "nentando enhle," kodwa ngokuphila ngaphakathi kwezakhiwo zokuqashelwa kanye nezikhungo ezenza kube nokugcwaliseka kwentando enengqondo. Ngokohlaka lukaHegel, inkululeko iqhubekela phambili emlandweni: kusukela ezinhlotsheni zokuqaphela ezingenankululeko kuya ohlelweni olunengqondo kakhulu lwezenhlalo nezepolitiki. Lapha, inkululeko akuyona nje into yangaphakathi yokuziphatha kodwa futhi iyisimo esingenaphutha.
7. Isimo nomlando: imingcele ejwayelekile vs. ukuqonda komlando
UKant wakhuluma ngomthetho, ezombusazwe, nokuthula (isib., umqondo "wokuthula okuphakade"), kodwa wagcina ibanga phakathi kombuso wokuziphatha (okufanele kube yilokho) namaqiniso omlando (okwenzekile). Izimiso zokuziphatha zikaKant zinikeza izindinganiso ezijwayelekile zokwahlulela izikhungo, hhayi ukucabanga ukuthi umlando uhlala unengqondo.
UHegel udume ngethisisi yakhe ethi "okunengqondo kuyinto yangempela, kanti okungokoqobo kuyinto enengqondo" (incazelo evame ukuphikiswana ngayo). Wabona isimo sanamuhla njengesiphetho esithile sentuthuko enengqondo yenkululeko—nakuba lokhu akusho ukuthi yonke inqubomgomo yesifundazwe ihlale ilungile. KuHegel, umlando uyindawo lapho uMoya uqaphela khona inkululeko yawo kancane kancane. Lo mbono wenza ifilosofi kaHegel igxile kakhulu ekuqondeni umlando, kuyilapho ekaKant ivame ukuba yinto evamile kakhulu.
8. Indawo yokuhlangana: isilinganiso, isihloko, kanye nephrojekthi yesimanje
Naphezu kokwehluka kwabo okukhulu, kunezindlela ezibalulekile zokuqhubeka. Bobabili babeka ingqondo enkabeni yefilosofi yanamuhla futhi bobabili bafuna ukudlula imfundiso yokuziphendukela kwemvelo. UKant wabeka imingcele engqondweni ukuze avikele ulwazi nokuziphatha ekuqageleni okungenasisekelo. UHegel wenqaba le mingcele, ekholelwa ukuthi ivimbela ukuqonda ukuthi ingqondo isebenza kanjani ekuguqukeni kweqiniso.
Kalula nje, uKant wagcizelela "izimo eziyisisekelo" eziqinile ngaphakathi kwesihloko, kanti uHegel wagcizelela "ukuthuthukiswa kwemibono" ehamba emlandweni. UKant wanikeza uhlaka olubalulekile lokuhlukanisa lokho okungaziwa kulokho okungacatshangwa kuphela. UHegel wakhuthaza inkolelo yokuthi umcabango ungangena phakathi kwesihloko nento ngenqubo yokukhuluma kanye neyomphakathi.
Isiphetho
Ukuqhathaniswa kukaKant noHegel kwembula izindlela ezimbili ezinkulu zokuqonda isimanje. UKant wafundisa isixwayiso se-epistemological: ulwazi lunemingcele, kanti ukuziphatha kuncike ekuzimeleni kanye nemithetho yendawo yonke ebhekene nokucabanga. Ngakolunye uhlangothi, uHegel wagcizelela ukunyakaza komlando: ukucabanga akugcini nje ngokusungula imithetho kodwa futhi kuzibonakalisa ezikhungweni, ezingxabanweni, nasekubuyisaneni kuwo wonke umlando. Uma uKant esisiza ukuqonda izimo nemingcele yolwazi kanye nezisekelo zokuziphatha kwendawo yonke, uHegel usisiza sibone ukuthi inkululeko kanye nokuhluzeka kwengqondo kubonakala kanjani empilweni yomphakathi neyomlando.
Ekugcineni, ukuqonda uKant noHegel akuyona nje indaba yokukhetha omunye kunomunye, kodwa kunalokho ukubona ukungezwani kokudala phakathi kwabo: phakathi kwemingcele nentuthuko, phakathi kokuziphatha okusemthethweni nokuphila okuqondile kokuziphatha, naphakathi kwesihloko esizimele kanye nomhlaba wezenhlalo nomlando owakha futhi wakhiwa yiwo. Lokhu kungezwani kuyaqhubeka nokuvusa izingxoxo zefilosofi kuze kube namuhla.
