Imisebenzi embalwa yezindaba eziqanjiwe zanamuhla ezibuza isimo sokuzibeka komuntu siqu ngobukhulu obusankondlo obufana nobeHaruko Ichikawa [[FTL:0] Hourki noKuni (Izwe leLurosa). Libekwe esikhathini esizayo esikude lapho itshe eliyigugu elingafiki lapho lilwa khona netshe eliyigugu elingafiki netshe elimnyama elilwa nezimpi zenyanga, uchungechunge lusebenza njengesenzweni esimangalisayo. Liba umsila wokubonisa ifilosofi, ibala lokulwela ubuqiniso", ukubheka okukhona uma ucabanga ukuthi yini ngempela?

Lesi sihloko sihlola indlela ukufuna kweLustraus ukuzenzela inzuzo, okubekwe ngayo endaweni ezungezile lapho izibuko ziqhekeka khona futhi zishintsha, kunikeza ukuqonda okujulile ekufuneni komuntu okungapheli okusho ukuthi kuyini ukuba yiqiniso. Ukudweba umcabango okhona namandla angokomfanekiso okulandisa, singafunda Houseki Nounic njengokuzindla okuqinile ngobuqiniso obungaguquguquki. [indlela] okulahla izimpendulo ezilula futhi esikhundleni salokho kubonakalisa amandla angokoma kwendaba yokuziveza komuntu ngokwakhe.

Izwe Lobuhlanya Nokucindezela Kwencazelo Yangaphandle

Ukuze baqonde ukuthi kungani ukuba yiqiniso kuba yinto ephuthumayo ekhona, umuntu kumelwe aqale aqonde izwe abahlala kulo. Lendaba iyenzeka ogwini lapho amatshe ayigugu angafiyo ayigugu, ngamunye efaka khona amaminerali athile, ehlala ngaphansi komnatha olondekile wenkosi yawo, u- Kongō. Bazingelwa ngokuqhubekayo yizilwi ezihlala edwaleni, abantu abavela enyangeni abavuna amagugu ukuze bahlobise ukuphila kwabo, baphathe ukuphila kwabo njengezinto ezihlobisayo. Le sisekelo sihlanganisa ngokushesha iLustraous yanoma yimuphi umuzwa olondekile womuntu siqu: bobabili bangabavikeli bekhaya labo futhi bangabatholi ngokulinda, okuchazwa ngenani labo lokubuka ngaphandle kodwa okuchazwa ngenani labo lokubuka ngaphandle.

Lokhu kungathikamesi kuveza isimo somphakathi esichazwa izazi zefilosofi ezithola isiqalo sokungalungi komphakathi ekucindezelekeni kokuvumelana namathemba abanye. Ukuba khona kanye neNkathi, uMartin Heidegger uchaza indlela “ziminya ngayo“ zona ngokwazo”; sizibona singenaso esingaziwa, sizibona singeso somphakathi, silahlekelwa ngendlela yokuba sibe khona“ ngokwayo”. Kungenxa yeLustraus, abadali abangaziwa bamelela lowo-omcaciso obulalayo − ngokufuna ukuba bangalutho ngaphezu kobuhle. Umculo, kulokhu, uba isimo sokwenqaba: ukhona ngendlela ehlukile ekuzingenisweni ngisho nakufuna ukukuhle.

Ukuba Oweqiniso Njengenkinga Engokobuciko

Izazi zefilosofi sekuyisikhathi eside zilwa nomqondo wobuqiniso, igama elibonisa izinga izenzo zomuntu kanye nokuzivumelanisa kwalo kanye nezisusa zakhe zangempela kunokuba zibekwe. Engqondweni ekhona, ikakhulukazi emsebenzini kaJean-Paul Sartre, ubuqiniso abusona isimo esimisiwe kodwa umsebenzi oqhubekayo zokwenza lo msebenzi. Ukugwema lomthwalo kuwela kuwo [FL:] ukukholwa okungaqondile. [FL:]

Indlu yeGamerki ayikho kuKuni yenza le mifantu engokoqobo. Amagugu awazalwa enesiqu esiqinile: aphuma emaweni, asusiwe kakade kodwa enziwe umuntu kodwa engenalutho emlandweni, futhi abelwe izindima `umlwi, umlweli wemfundo, isazi medic, [1] esisekelwe ekuqineni kwawo kanye nasekuphathekeni kwawo. Imibuzo elandelanayo isekelwe ekutheni lezizindima ziwumuntu oqotho noma isithasi esiqinile. Njengoba i-protagon Phhophyllite (Phos) iphindaphinde inqamule indaba, ilahlekelwe amalungu emilenzeko, ithola izinto ezintsha, futhi iqongelele izinkumbulo zazo, umngcele phakathi kwengxenye ezingaphakathi nezingxenye ezibolekile uqobo. Umbuzo owena ubuyiqiniso kakhulu. “Nkalokhu uqinisile ukuba ngibe ngiyilungule ukuba ngibe ngiqinisile, kodwa ngithi qhawe sobunxele?""

Izici Eziyinqaba: Uhambo Olumangalisayo Lwe - phyphophyllite

I-phos iqala njengenhlanganisela eqinile yokuphikisana: itshe eliyigugu eliqinile lika-3, elintekenteke kakhulu ukuba lingalwiwa, elinokuhlakanipha okungacacile kodwa elingenanjongo. Ukufuna kwabo kokuqala kubaluleke kumphakathi .Kubonakala kulungile, kodwa kungokuthi kube ukuphunyuka kanye kanye ekukhathazekeni kokuzisola. Kunokuba libuze ukuthi “Ngingubani?” Fos ubuza ukuthi “Ngingenzelani abanye?” Uthemba ukuthi indima esebenzayo izonikeza uphawu olulungele ukuvela. Lolu uhlobo lwenkolo olubi uSartre uxwayisekile: ukuzichaza njengolutho kodwa umsebenzi, “enza okuhle?"

Njengoba ukulandisa kuqhubeka, i-Phos ithatha uchungechunge lokuguqula okungokomzimba okusheshayo. Loluchungechunge lusikisela ukubamba i-paletinum elahlekile nge-agate, i-platinum alloy, futhi ekugcineni izingxenye ezithathwe kumaLuniarians ngokwawo. Ukuthatha indawo ngayinye akuyona nje i-propection; isusa i-projecter; isusa i-projecter futhi iphoxanisa ukuguqulwa komzimba okudala. I-Phos ayikho ukubuyisela ukuvumelana kobuntu bakho. I-inyani engathi kuxhomekekile ekhona ngesikhathi, kumelwe ikwazi ukuvala inguquko. Imizamo engapheli yokuzivuselela ngokuzwa yisazi sefilosofi uPaul Rico Ricoine ukuthi ukuziveza akuyona into esobala kodwa ayisona isicimo esifihlekile [FL:0] [FLDA] [FF] [1]

Ngesikhathi iPhos isiyinto engaqondakali ngokuphelele kubangane bayo bangaphambili, lendaba ishintsha isibuko ezilalelini: umuntu akabe esaba yinto efanayo naleyo. futhi uma uba yinto entsha, ingabe ukungathembeki komuntu wakho wokuqala, noma uhlobo olushesha kakhulu lokuthembeka olungaba khona − ukukwamukela ngokuphelele ukuhlangana okuphilayo? I - manga ayinikezi ukubuyisana okunethezekile kodwa kunalokho ibonisa ukuthi ukuphishekela isisekelo esiqinile ngokwaso kungaba kanjani ijele.

Ukubuka Enye: ICinnabar Nesimangaliso Sokuzihlukanisa

Uma umzabalazo kaPhos uwukuhlukanisa umphakathi awuthandi ngokuguqulwa, iCinnabar ifuna ukuvalelwa esimweni esizwakala singenakugwenywa futhi singekho. I-Cinnabar ikhipha ubuthi obusekelwe emercury obungcolisa yonke into ebazungezile, iphoqelela ukuba bathunjwe (nakuba bafisa kakhulu ukuba usizo emphakathini abawuthandayo. Ubulukhuni babo buphansi; umzimba wabo uyingozi. Ukuzicabangela kwe-Cinnabar kuchazwa ngokuphelele ngempahla abangenakuyishintsha, futhi babonwa ngabanye ngelens yalolo songo. Lokhu kuwubuqiniso obuguquliwe: ukuzisiza okuyiqiniso kakhulu, kodwa okuzenza umuntu abe nomthwalo.

Ingxenye yeCinnabar ifana nokuhlangenwe nakho kwalabo abachazwa ngesici esisodwa − gula, khubazeka, noma uhlazo lokuhlalisana futhi bathola ukuthi ukuceba kwabo ngaphakathi kubhalwe kakhulu njalo ngengqondo yezwe esabekayo. Loluchungechunge lusebenzisa i-Cinnabar ukwenza kube nzima umbono ovamile wokuthi ubuqiniso bumane nje buwukuba “nobuthi.” Yini uma wena ngokwakho unakho njengobuthi, ongathandeki, futhi engafunwa? Ukunxusa okuthule kwe-pinnabar ngenxa yenjongo engayifeza ngaphandle kokulimaza abanye kubonisa isidingo esijulile somuntu sokuba abe negama lakhe eliqashelwe, kodwa angabekezeli. Inhlekelele isho ukuthi ukuzingcindezeli okuqotho kakhulu kukaCinnabar kubenza babe yisithiyo.

Lobu buhlobo phakathi kokuzibheka nokunye busemqoka wobuqiniso obukhona. USartre usho ukuthi “IHell ungomnye abantu” kusukela ku- Akukho Phuma uthatha ukuhlushwa kokubonwa njengento eqinisekile. Kodwa futhi uLustracs uveza ithuba eliphambene: ukuthi ukubonwa ngokuqonda omunye umuntu kungasiza ekuzenzeni umuntu abe yiqiniso. Isithembiso sikaPhus sangaphambili sokuthola indima yeCinnabar siyisibonakaliso sokuqaphela ijele lokuziveza ngokulengisa indaba eyodwa. Leso sithembiso sozwela sozwela singasiza ekuzihlanganiseni ne-Phosbas sibe yisithembiso esihambisana nento efanayo.

Ukubukeka Okungokomfanekiso Njengesifo Esingavamile

Akukho kuxoxiswa kobuqiniso e Homeki no Kuni ingaphelela ngaphandle kokunakekela indawo ngokwayo. ILustraus ihlala esiqhingini esikhulu sezakhiwo zekristalu, inciphe, nolwandle olungajulile olubonisa isibhakabhaka esiphaphathekile esingapheli. Lendawo ezungezile ayisona nje isizinzi: i-psyche eyenziwe ibonakale. AmaCrystal akhula ngemiphecane ehlelekile, kodwa ashwabana nophawu olucacile lwezindiza − olucacile olunentele, oluthi oluphelele lwezintwensiba eziveza phezulu ezisebunzimeni ezifihlweni. Ukufika “i Sunhot,” lapho iqhwa elikhulu liphuma ezweni, likhuphuka futhi libukwa unyaka ngamunye, liveza inkumbulo eyenzeka njalo.

Indawo ehlala ishintshwa ilulaza noma imuphi umqondo wesisekelo esiqinile sokuzichaza. Njengoba nje isiqhingi sigcwaliswa amaza, ukuhlasela kwenyanga, nokukhula okukhulu kwekristalu okunyakazisa ngezansi, lokhu kuvela ekuhlaseleni kwamandla angaphandle nakukhetho lwangaphakathi. Kulendawo engashintshiwe, ubuqiniso abunakuba yindawo emisiwe; kufana kakhulu namaza e- ahlala ekhona . Indawo ezungezile ifundisa ukuthi ukulangazelela ukuhlala njalo kuyisimo sokuzimela, futhi ukuthi ukuthembeka kudinga ukufunda ukuthemba umhlaba osuka ngaphansi kwezinyawo zakho.

Ukulwa Njengokuphoqelela Ukwazi Wena

Impi emelene namaLunarian ivame ukufundwa njengendaba elula yokusinda, kodwa phakathi kwemiklamo yefilosofi yaloluchungechunge, yonke impi iwukubhekana nohlobo lwangaphandle lombuzo. AmaLuniarian abonakala ngezindlela ezinhle, zodwendwe, asebenzisa izikhali ezichitha amatshe abe yizicucu; amandla okubulala. Uma kuqhathaniswa, aphoqelela ukuba abhekane nobunzima bokukhubazeka kwawo siqu, kodwa angabi khona nje ngokomzimba. Ngalesosikhathi umzimba wetshe eliyigugu uphukile futhi uhlakazeke, inkohliso ewukubhidliza. Inqubo yokuphinde ibhujiswe ifaneke ngempela iba uvuko olungokomfanekiso lapho umbuzo othi “Ngingubani manje?” Awunakugwenywa.

Lomcimbi wokuzilimaza nokubuyisela izinto usebenza njengesingathekiso esinamandla esithinta izinkinga zomuntu siqu. Uma kukhulunywa ngengqondo nangokubaluleka, ubuqiniso buvame ukuvela ngokududuzeka kodwa ekuphazamisekeni okukhulu (8) lapho izindaba esiziqambile ngokuwa kwethu ngaphansi kokucindezeleka. Isazi sefilosofi saseDenmark uSøren Kierkegaard singakhetha ukubuyela endima yabo yangaphambili, noma bangavumela ukunqamuka ukuba kube yikho okungalawuleki. Abamele kakhulu yilabo abamukela ukuthi zonke izintabe zamaqabuzo, futhi abakhohliswanga kahle.

Ubulukhuni, Ubudlabha, Nenganekwane Yomuntu Oziphethe Ngokungalawuleki

Ukusetshenziswa kwe-Mohs eqinile kunikeza ulimi olulula ngokukhohlisayo lokukhuluma ngokuqina kwengqondo. Idayimane linzima kakhulu futhi alikwazi ukuklwebhuka, kodwa lingaphahlazeka ngaphansi kwegalelo elinamandla elinamandla, elihlanganiswe i-Daiman eqinile, enamandla amakhulu kodwa encishiswe ukungalondeki nokwesaba ukuqhathaniswa noBort, onesimo sakhe esimnyama esiqinile siqine kakhulu. Umehluko phakathi kokucwebezela kokuqina nokuqina usebenza njengencazelo eqinile yomehluko phakathi kokuzethemba kwangaphandle nobuqotho bangempela. Umuntu angabonakala engakholeki uma engekhona mphumela wengozi kusuka ezinhlangothini.

Lokhu kuqonda kuphikisa umbono ovamile wokuthi ukuba yiqiniso kusho ukungavumelani nethonya langaphandle. Ukwethembeka kweqiniso, uchungechunge lusikisela ukuthi, akukona ukuba nobunzima bedayimane nongangeneki; kusekuqondeni izindiza zakho siqu ezihambayo − lawo migca ongase uwathathe ukuze ugqashule futhi uwavume ngaphandle kokuzivumela ukuba achaze imingcele yakho. Uma iDiamond izifaka ezimpini ezivivinya ukubola kwazo, azikuphili ukukhubazeka kwazo kodwa ziyazihlola, ukuma izimpawu eziqondile zekhono lazo. Lokhu kuzihlola ngamabomu kungase kube ngcono kakhulu ukuba ube yiqiniso kunokuba ugobe ugobe.

Izici Ezikhona: Incazelo Endaweni Yonke Engakhathazeki

Ngaphansi kwetshe eliyigugu eliyigugu nezitha zenyanga, Hourki no Kuni uphakamisa umbuzo obalulekile wefilosofi ekhona: endaweni yonke enganikezi njongo emisiwe, sidala kanjani injongo? i- Kongō, ingcweti ekhathalela i-Lustrards, inqaba ukuphendula imibuzo emikhulu, inqaba ukuphendula, ukuthi ikhona ngempela, ukuthi iziphi ngempela izimbangela zempi. Lokhu kuthula kubonisa ukuthula kwendalo ebhekene nokubuza abantu. ILustrary kumelwe ithole izizathu zokulwa, ukuvikela, ukuqhubeka, ngaphandle kokuqinisekisa ukuthi zikhona, ukuthi ziyini ngempela, ukuthi ziyini izimbangela ezisekela indawo yonke.

Albert Camus, ku Inganekwane kaSisyphus, yaphikisa ngokuthi kumelwe sicabange ukuthi uSisyphus uyajabula, athole okushoyo kanye isenzo sokusunduza i-bougle naphezu kobuze bayo. Impi yaphakade nolwesi olubonakala sengathi ivuselela ngokungenasiphelo isimo sikaSisyphân. Ubuqiniso babo abukho ekunqobeni kodwa bukhona ngendlela ababubheka ngayo. Abanye, njengoBort, bathola incazelo yemfanelo emsulwa yempi eqinile; abanye, njengoRutle, emsebenzini wokulungisa kwezokwelapha; abanye, njengeYellow Diach, ekuthwaleni incazelo yenkumbulo yasendulo. Incazelo ngayinye ewukuhluphayo. [2]

Ukungalawuleki Nenkululeko Yokuvumela Ukuya

UmBuddha olokhu evaleka ngokulandelana kwaloluchungechunge ngokuhlukanisa nokushintsha. ILustraus ayifi ngaphandle kokuba ithunjwe ngokuphelele, kodwa ayipheli isikhathi eside; ilahlekelwa izingxenye zomzimba, izinkumbulo, kanye nabangane emjikelezweni ongafuni noma yisiphi isivalo sokugcina. Lesimo sibangela umqondo wobuBuddha we-anicca, ukungalungi, futhi usikisela ukuthi ukuhlupheka kubangelwa ukufisa ukubambelela kumuntu oqinile oyinto engekho ngqiqweni njengenhlansi. Kulokhu kukhanya, ukufuna ukwethembeka kushintshela ekusebenziseni ukukhululeka okuqinile kokuzichaza nokufunda ukuba kube nokuthula kanye nokuhlala ngokunye okuqhubekayo.

Lolu chungechunge alunikezi lokhu njengokunethezeka. Iqophelo lika-Phos liyinganekwane eqaphekayo yokuthi kwenzekani lapho umuntu engenakukwazi ukuzivumela ukuba ahambe (8) lapho indlala yomuntu wokuqala, eyiqiniso ithatha indle kangangokuba iholela ekubhujisweni kwayo yonke enye into. Kodwa ezinye izimpawu, njenge-Antarctic, ezikuphila kwazo okufushane kuchazwa ngokuphelele ngenkathi ethile, zibonisa ukuba nokwenzeka okuhlukile: ukuphila okwamukelwa ngokugcwele kakhulu ekungabini kwayo okungadingi ukuthethelelwa ngaphandle kokuzidlula kwayo. Ukwamukela kwemifanekiso ehlanekelelekile cishe ngokuphelele ngenxa yokwesaba ukunyamalala kwayo.

Isiphetho: Ukwakhiwa Okungenasiphelo Komuntu Ozimela Kuye Ngoqobo

Indlu ye-Iarski ayikho kuKuni enqaba ukubheka ubuqiniso njengendawo okufike kuyo noma umcebo ongayifinyeleli. Kunalokho, ibuye ibonise iqiniso njengeprojekthi eqhubekayo yokudweba, njengemizimba yamatshe ayigugu ngokwayo, okumelwe ikhuhlwe, ipholishwe, ihlanganiswe futhi ngezikhathi ezithile ngaphambi kokuba noma yini yeqiniso ivele. I-Lustraus isifundisa ukuthi uqobo alunakwenzeka ngendlela ecacile kodwa inqubo yokuphila yokuba ifane, ilo, indawo ezungezile, nesibindi sokubhekana nezembezo zencazelo ngaphandle kokujika.

Ukufuna ubuqiniso, ezweni elikhanyayo lika-Ichikawa, akuhlukani nokwamukela ukuchayeka kokuchayeka, ukuguqulwa, nokulahlekelwa. Kufuna ukuba silalele amaCinnabar namaPhosphophylites ngaphakathi kithi ngokwethu, izingxenye ezizizwa zinobuthi kakhulu noma ziphuke kakhulu ukuba zingangeni, futhi zifake izingxenyana zazo ezingenza i-façade elula kodwa eqinile, indalo eqhubekayo. Ekugcineni, iHoware noki zisikisela ukuthi umuntu oziphethe kakhulu uqobo lwakhe lungomuntu ongazenza izingxenyana zakhe zingakhohliwe, futhi ukuthi ukuphikisana okuqotho nendalo eqinile, ubuhle obuqotho ngempela kungatholakala.

Kubafundi abanesithakazelo ekuhloleni incazelo yefilosofi yesazi sobuzwe nokulandisa kuqhubeke, kusebenza njengo- Stanford ukungenisa kwakhe isici somuntu siqu [ noPaul Ricoeur’s [ ngomunye ngomunye [[FLT:] unikeza ama-anchomal enter. Futhi kulabo abafisa ukucwinisa emthonjeni wezinto, isikhulu indlu nothi Kuniki impoga, eshiciswe ngesiNgisi nguKodansha, ihlala iwumbhalo obalulekile kunoma ubani ohlatshwayo ngokuhlola nokuhlola okuqanjiwe.