Zonke izizwe zinamaqhawe azo. Cishe bonke abantu, futhi.
Ngokungangabazeki, kuwo wonke umlando kuye kwaba nezibalo zamaqhawe eziye zaba izibonelo zesibindi, isithunzi, ukuzidela ...
Nokho, isazi sefilosofi Søren Kierkegaard, owake wabona ukuthi injongo yakhe yokubhala “iwukuba nzima” ukuphila kwabafundi bakhe ngokufuna ukuguqula ukucabanga kwabo ngokubaphoqa ukuba babuze lokho ababehlale bekuthatha njengokubalulekile, wazibuza ukuthi kungakanani lokhu kuthambekela komphakathi ekuhlakuleleni ukutuswa. iqhawe lihle noma liyafiseleka.
Ukuncoma kuholela amaqhawe ayocambalala kusofa
“Ungabona umuntu ebhukuda emseleni, owesibili owazi izilimi ezingama-24 noma owesithathu ezihambela ngezandla zakhe. Kodwa uma lowo muntu ecatshangwa ukuthi uphakeme kunezindinganiso zomhlaba wonke ngobuhle, ukholo, izikhulu, ukwethembeka, ukubekezela ... Khona-ke ukutuswa kuwubudlelwane obukhohlisayo ... Okuphakeme kunomhlaba wonke akumele kuvezwe njengento ukutuswa kodwa njengesidingo ", kubhala uKierkegaard.
Empeleni, isazi sefilosofi siyasixwayisa ngokuthi ukutusa nje umfanekiso weqhawe, sicabange ukuthi lingaphezu kwabantu abaningi abafayo, kuyindlela ekhululekile eholela ekutheni silale phansi kusofa. Ukuncoma iqhawe licabanga ukuthi lingumuntu ophakeme akuvezi noma yiluphi ushintsho ekuziphatheni kwethu, ngakho-ke akusizi ngalutho.
Eqinisweni, uKierkegaard ubonisa lokho "Kunomehluko omkhulu phakathi kothandiweyo kanye nomlingiswa, ngoba umlingisi, noma okungenani uzama kanzima ukuba, yilokho akuthandayo". Kusazi sefilosofi, ukutusa iqhawe kungaba okulingana nesimanje ukunikeza like ezinkundleni zokuxhumana okuthunyelwe okuhlobene nesenzo esihle. Akukho okunye. Uma sesiphuma ku-inthanethi, lokho kuthakasela kweqhawe elingaziwa akusenawo umthelela ekuziphatheni kwethu.
Inkinga iba lapho ukutuswa ngokuyinhloko kusekelwe enkolelweni yokuthi kunabantu abaphakeme abangenza izinto ezingacabangeki kwabanye abantu abafayo. Siyawathanda, kodwa ngokuwabeka phezu kwe-pedestal. Futhi lokhu kusiholela ekunganyakazini. Sibanjwa ukutuswa ngaphandle kokuzibuza ukuthi yini esingayenza ukuze sisebenzise izindinganiso esikholelwa kuzo.
Ubuqhawe njengento efanayo yokuvuthwa nenkululeko
OkwaKierkegaard "Ukudumisa akunandawo noma kuyindlela yokubaleka" ngoba akuholeli esenzweni, kodwa kuba uhlobo lokududuza ukulondoloza isithombe esihle esinaso ngathi. Ngokusebenzisa ingqondo yesingeniso, sibeka kithi izici zabantu esibathandayo. Lokhu kusenza sizizwe sijabule ngathi. Kodwa ngaphandle kokuthi uphakamise umunwe.
U-Kierkegaard waqaphela ukuthi wonke umuntu uletha izithiyo ezihlukene zangaphakathi, kodwa esinye sezithiyo ezivame kakhulu isilingo sokucabanga ukuthi kwanele ukuncoma umSamariya Omuhle ukuba abe munye, ukunganaki ithuba lokuba munye ngenxa yobuvila obulula.
Isazi sokusebenza kwengqondo uPhilip Zimbardo uyavumelana ngamaphuzu athile noKierkegaard: “Isiphetho socwaningo lwami ukuthi bambalwa abantu abenza okubi, kodwa bambalwa kakhulu abenza ubuqhawe. Phakathi kwalezi zindlela ezeqisayo zezinsimbi zesintu kukhona uquqaba, umphakathi jikelele abenzi lutho, engibabiza ngokuthi 'amaqhawe amadolonzima', labo abenqaba ukubizelwa esenzweni futhi, ngokungenzi lutho, ngokuvamile bakhulume ngokungagunci. ababhali bobubi ".
U-Kierkegaard wayeqiniseka ukuthi ukuba uwena kuyimfuneko yokuziphatha engakhangi nje "ubunye obukhethekile", kumaqhawe ahlonishwayo, kodwa okukhathaza ngamunye wethu.
Nokho-ke, ukwehliswa kwesithunzi sobuntu, ukusabalala komthwalo wemfanelo, ukuthobela igunya, izinhlelo ezingalungile, ingcindezi yeqembu, ukungahloniphi isimilo kanye nokungaziwa ezinye zezimo zomphakathi ezisiholela ekubeni sibabaze iqhawe, kodwa ngendlela enganaki futhi ekude.
Impela, nakuba igama elithi iqhawe liye laduma lapho libhekisela kunkulunkulu abangabantu - ababenamandla angaphezu kwawemvelo futhi, ngenxa yalokho, ababengenakufinyeleleka kumuntu ovamile - enye yemibono emidala kakhulu nge-etymology yayo ibhekisela eqinisweni lokuthi. "Iqhawe yilona elifinyelele ukuvuthwa futhi lisiveza ngokugcwele isimo salo sobuntu".
Kulo mbono, oqondana ngokugcwele nombono ka-Kierkegaard, isibalo seqhawe kungaba esomuntu okwaziyo ukunqoba izinqumo zakhe, kokubili kwezenhlalo nenganekwane, umlando kanye ne-autobiographical, ukuze afinyelele inkululeko futhi aphume kulelo jika. iningi liyabuna.
Ngakho-ke, uma kunokuthile okutusekayo mayelana nokutuswa, amandla ako okusambulela lokho esikholelwa ukuthi kwanele noma kulungile, ukusikhombisa amanani esizizwa sikhonjwa ngawo kanye nokusinika imikhondo mayelana nokuziphatha okufanele sikulandele.
Kodwa-ke, uma ukutuswa kungasiqhubeli esenzweni, uma kungasiholeli ekwenzeni lezo zenzo zobuqhawe zansuku zonke, njengokusiza abantu abasizungezile, ukutuswa kuba yinto evamile. indawo yokududuza lapho siphelelwa amandla siwela kokulula ukukhonza izithombe u-Erich Fromm asevele wasixwayisa ngakho.
Imithombo
U-Marino, G. (2022) Okwenza u-Kierkegaard akholelwe ukuthi kuwubuvila ukuncoma amaqhawe ethu aziphethe kahle. Ku: Psyche.
Collin, D. (2021) Ubuqhawe bokuziphatha ngokuka-Kierkegaard: ukuba neqiniso kuwena. I-Revue d'éthique et de théologie moral; 132 (4): 71-84.
Zimbardo, P. (2011) Yini Eyenza Iqhawe? Ku: Umagazini Omuhle Kakhudlwana.
Umnyango Ukuncoma amaqhawe kusenza sizizwe singabantu abangcono, kodwa akushintshi lutho, ngokusho kuka-Kierkegaard yashicilelwa okokuqala ngo Ikhona lePsychology.
