Njengamanje, izinkolo ziyingxenye esebenzayo nebalulekile yenhlalo yomphakathi neyomphakathi yomhlaba wonke. Ziningi izimpikiswano ezibanjwayo mayelana nalolu daba ezenkolo, namuhla sizokunikeza ulwazi oludingekayo ukuze uqonde lesi sici kanye nobudlelwano baso nezinye izindawo zolwazi.
Ukuvuselelwa kwenkolo sekuvele kuyiqiniso.
Indaba yenkolo imayelana nani?
I-Phenomenology isayensi ephathelene nocwaningo lwezenzakalo ngokuzibheka noma ngokuziqinisekisa ngokungaqondile.
Ngokombono wefilosofi, into ethile yisimo esibonwa ngezinzwa zethu ngaphakathi kwalokho okwaziwa njengokuqaphela noma isipiliyoni. Enye indlela yokusichaza ngokubhekisela esenzakalweni esingavamile.
Ngokujwayelekile, igama elithi isenzeko lisetshenziselwa ukuchaza lokho okungenakuchazwa ngendlela elula (into engajwayelekile), lize lisetshenziswe ukukhomba izehlakalo noma abantu abazuze ukubaluleka okukhulu, abazothathwa njengabakhethekile nabavelele.
U-Immanuel Kant, isazi sefilosofi saseJalimane, wacabanga ukuthi lesi senzakalo kwakulelo qiniso elizwakalayo elivela ekuhlangenwe nakho kwezinzwa, kodwa wayekholelwa ebukhoneni bomehluko ophawulekayo phakathi kwalokhu kanye nengqikithi yento, okungukuthi, okungeyona into.
U-Kant uqambe lesi sici ngokuthi "i-noumenon", igama eliphambene nokuzwisisa okunengqondo futhi elingenakuqondwa ngezinzwa kodwa, kunalokho, elihambisana nokuzwisisa kwengqondo, okusekelwe ezindleleni ezinengqondo ezingaphezu kokuhlangenwe nakho.
Manje, omunye umqondo okudingeka siwuchaze ukuze siqonde into engokwenkolo yinkolo. Kungashiwo ukuthi inkolo iwukumelela uchungechunge lwemikhuba nezinkolelo ezivamile phakathi kweqembu labantu.
Inkolo yakhelwe kulokho okungaphakathi kweziqondiso zayo okubhekwa njengokungcwele. Yileyo ndlela yokucabanga yomuntu enokudlula imvelo, kanye nekamoya.
Ngakho yini isenzakalo esingokwenkolo?
Kusukela kulokhu okuchazwe ngenhla, sikhuluma ngesenzakalo senkolo lapho sibhekisela eqinisweni elihambisana ngokuphelele nezisekelo zenkolo namakholwa ayo.
I-phenomenology yezenkolo ifunda ukubonakaliswa kanye nengqikithi yezenzakalo ezihlukahlukene ezenzeka emaqenjini athile noma abantu ngabanye, lokhu ngokombono wamasiko enkolo kanye nokungcwele.
para I-Chantepie de la Saussaye, le sayensi inesibopho sokuqoqa ulwazi oludingekayo mayelana nezenzakalo ezithile zomlando, ukuze kamuva zihlaziywe ngefilosofi ngokuvumelana nezincazelo zenkolo.
Ngakolunye uhlangothi, UVan der Leeuw ubheka ukuthi leligatsha lesayensi lifuna ukuqonda indlela okwaphezulu (isenzakalo esingokwenkolo) esivezwa ngayo kubantu nendlela abasiqonda ngayo.
Njengamanje, kunabantu abaningi abathi abakholelwa kuNkulunkulu noma abaqheliseli noma yiluphi uhlobo lwenkolo, isibonelo abathi uNkulunkulu akaziwa; nokho, nakuba impikiswano mayelana nokuthi yini engokoqobo nokuthi yini engekho isavuliwe, kancane kancane inkolo ibilokhu ibuyisela ingxenye yendawo elahlekile ngenxa yokufika kwenkathi yesimanje.
Uma ungayazi incazelo yegama elithi uNkulunkulu akaziwa esilishilo esigabeni esidlule, ngena esihlokweni esilandelayo bese ususa konke ukungabaza kwakho ngalesi sihloko: I-Agnosticism.
I-Phenomenology Yezenkolo kanye Nesayensi Yezenhlalakahle
Nakuba kunokusola okuthile, i-Social Sciences eminyakeni yamuva iye yaphoqeleka ukuba yamukele ukuthi inkolo iyingxenye yokuphila komphakathi kwansuku zonke kwemiphakathi, kanye nokuvuselelwa okuningi kwayo okuye kwaba nakho.
Ngokuphambene nalokho okuhlongozwe ukungahloniphi, kusukela ngeminyaka yawo-XNUMX kuze kube namuhla, iqiniso lokuthi yonke inkolo noma isipiliyoni (isenzakalo senkolo) akusona isenzakalo esiyimfihlo, esizimele noma esingokomfanekiso siye sabonakala kakhulu.
Ngokujwayelekile, sibona ukuthi inkolo inobudlelwane obuqinile nomphakathi womhlaba wonke, ihlinzeka amakholwa ayo ngolwazi nomcabango osungula izindlela okufanele zenze ngazo, ngaleyo ndlela ibambe iqhaza ezinseleleni zomhlaba womhlaba.
inkathi yesimanje
Ngekhulu leshumi nanhlanu, ngenxa yezehlakalo ezifana neNguquko YamaProthestani, Ukunqotshwa KweMelika, INguquko Yezesayensi, phakathi kwezinye, inkathi eyaziwa ngokuthi Isimanjemanje iyafika.
Le nkathi yesimanje yayikholelwa ukuthi izenzakalo noma izenzakalo zingachazwa ngesayensi, ngokuphambene nalokho okwakukholelwa ngesikhathi seRenaissance, lapho yonke into yayichazwa ngenxa yezinkolelo zenkolo.
Imayelana nokubekelwa umqondo kanye nengqondo phezu kwezinto ezingcwele nenkolo, okugqamisa ukwenziwa kwemboni yokukhiqiza, ukuguqulwa kwezinhlelo zezombusazwe kanye nenkululeko namalungelo.
Kodwa-ke, ngeModernity, izimo eziphikisanayo zaphumelela, njengokwakhiwa kwezigaba ezintsha zenhlalo ezibangele ukuhlukaniswa okungalungile kwamaqembu athile abantu, okubangela ukucwaswa nokubandlululwa.
Ngokufanayo, ngokwezinga elithile le nhlangano yesimanje iholele ekuwohlokeni kwamagugu ayisisekelo okwakhiwe kuwo imiphakathi. Ubulungiswa, ubumbano, ukubekezelelana, ngezinye zezindinganiso ezithintekayo ukuthi namuhla ngokukhula okusha kwezinkolo zithola ukubaluleka kwazo kweqiniso.
Izimbangela zokuvuselelwa kwezenkolo
Isimo senhlalo siwukumelwa kokuthi imiphakathi yaklanywa kanjani esikhathini samanje, ngokusekelwe ekuzibophezeleni, ubumbano noma ukuncika okuhambisanayo phakathi kombuso nezakhamuzi.
Nokho, ngokuhamba kwesikhathi, lo mbono woMbuso ofuna izinzuzo ezingcono kakhulu zezakhamuzi zawo uye wahlanekezelwa kwaze kwaba yilapho usuphenduke indlela yokulawula nokugada abantu, indlela engasafuni ukuvikela noma ukuzuza.
Kancane kancane, uMbuso uye waphelelwa isithakazelo emalungelweni nasebulungiswa, ushiya lezi zici ezandleni zalabo ababhekwa njengabafanelekela amakhono abo, kodwa nezinsiza zabo.
Lokhu okungenhla, kuhlangene nokushabalala kwemibono, izinkinga zedemokhrasi ekhululekile, ukuhwebelana kwembulunga yonke, ukufuduka kwabafuduki besuka kwesinye isifunda beya kwesinye, ukuhlalisana, ukungalingani kanye nezimpi, kungabhekwa njengezimbangela eziyinhloko zokuqubuka kabusha kwezinkolo.
Njengoba kuyizindaba zemvelo yenhlalo, ubudlelwano obuseduze obukhona phakathi kwezenhlalo, inkolo kanye nengokomoya liyabonakala. Kungakho kudingekile ukuthi iSocial Sciences ifunde lolu hlobo lwesimo, icabangele incazelo yazo yenkolo futhi ngaleyo ndlela izame ukuyiqonda kangcono.
Iqiniso
Ngisho nalapho kufika inkathi yangemva kwesimanje kanye nokubuzwa kweCartesian rationalism, kwabaningi ukusungulwa kobudlelwane phakathi kweSocial Sciences nenkolo akuhambisani.
UMax Weber, isazi sefilosofi saseJalimane nesazi sezokuhlalisana kwabantu, wayekholelwa ukuthi izinkolelo ezingokwenkolo, ikakhulukazi ezobuKristu, ziyingxenye eyisisekelo yentuthuko yezomnotho yaseMelika neYurophu.
Kodwa u-Weber wayekholelwa nokuthi i-rationalism yayiyingxenye ebalulekile yocwaningo lwesayensi, ngisho nokucabangela ulwazi olunengqondo njengesigaba sokugcina senqubo yokuziphendukela kwemvelo abantu abaye babhekana nayo eminyakeni edlule.
Ngokwalesi sazi sefilosofi, le nqubo yokuziphendukela kwemvelo iye yadlula ezikhathini ezihlukene, iphawuleka ngezinkolelo nezimo ezihlukahlukene.
Ngenxa yokuhamba ngezinganekwane, izindaba, izinkolo zokukholelwa kuNkulunkulu oyedwa ngisho ne-metaphysics, ososayensi bezenhlalakahle babheka ukuthi ukholo luthathelwe indawo kakhulu isizathu solwazi, ulwazi olutholwe ngendlela yesayensi.
Ngaphambili, abaningi balab’ ososayensi babefuna iqiniso eliphelele ngaphandle kwesidingo sokusekela izincazelo zabo ezicini zenkolo, babesebenzisa ukucabangela amandla anengqondo njengendlela yokuba umuntu aqonde futhi achaze izenzakalo ezenzeka.
iqiniso nolwazi lwesayensi
U-Albert Einstein ngokwakhe waqinisekisa ukuthi isayensi isenzakalo esingaba khona kuphela kulabo abafuna iqiniso nokuqonda izimo ezihlukahlukene, kuye lo mfutho wokufuna uhlobene kakhulu nenkolo.
Le ndoda, engekho ngaphezu noma ngaphansi kososayensi obaluleke kakhulu wekhulu lama-XNUMX, wayekholelwa ukuthi imfihlakalo yayiwukuhlangenwe nakho okubalulekile kanye nemizwelo ngaphakathi kobuciko nesayensi.
Yiwo kanye lo mfutho wokufuna iqiniso elisekela ulwazi lwesayensi, ukuqonda indawo yomuntu siqu neyenhlalo ngokuphishekela imfihlakalo nangaphezu kokungazi.
Isikhuthazo sika-Einstein somuntu, njengelungu lendawo yonke, ukuba asebenzise ulwazi ukuze athole iqiniso elifiswayo singatholakala nasezincwadini ezinjengeBhayibheli noma iKoran, imibhalo engcwele.
Kungashiwo-ke ukuthi iqiniso alilutho ngaphandle kwalowo moya wokufuna owakhiwa abantu (amakholwa nabangewona amakholwa) nokwabelwana ngawo naphezu komehluko phakathi kwezindlela ezisetshenziswa omunye nomunye.
Yile ndlela abagxeki abakhulu nongqondongqondo abaphinde basekela ngayo inkolo, bechitha imibono eminingi ephakanyiswe phakathi nenkathi yesimanje futhi bevikela iqiniso ngokwezibalo.
Ngaphezu kwalokho, laba ngqondongqondo basekela ukusetshenziswa kwesiyalo se-hermeneutic njengethuluzi eliyinhloko lokuqonda incazelo yamagama.
Kufanele kuqashelwe ukuthi leli thuluzi lisetshenziswa emibhalweni engcwele lapho kubhekiselwa kubaprofethi abathi, ngezwi, basakaza izigijimi zaphezulu esifundeni ngasinye abasivakashelayo.
Amandla ezwi
Ikholwa liyazi imvelo yomuntu, namaphutha ayo, ubunzima nezinkinga zayo, kodwa futhi ibona amandla okucabanga kanye nenkululeko yokuzikhethela, yona ebeka isimo sokufezwa kwamalogo (isizathu).
Ukungabi khona kwamaqiniso aphelele ngasohlangothini lwesayensi nenkolo, kubeka amakholwa nabangewona amakholwa endaweni efanayo yokucabanga lapho ulwazi lungekho kuphela lwanoma yiliphi iqembu.
Kafushane, kokubili amakholwa nabangakholwa baveza imicabango ephusile efanayo ukuze kuxazululwe izimo eziyizinkinga noma izehlakalo ezithinta yomibili imikhakha ngokulinganayo futhi ezingaxazululwa ngenxa yamandla egama.
Iqiniso liphumela njengomphumela wokusungulwa kwezingxoxo kanye nokushintshisana kwamagama, lapho okwakamuva kuyilona kanye elimele ubuNkulunkulu kanye nobuntu.
Kungenzeka ukuthi izici ezihlobene noNkulunkulu zidlulela ngalé kwanoma yimuphi umoya wokuqonda, ukuze uqonde leli qiniso, ngena esihlokweni esilandelayo futhi uhlole isipho esihle kangaka: Amandla kaNkulunkulu.
I-secularization kanye nesenzakalo senkolo
Ngaphakathi kweSayensi Yezenhlalakahle, ukuhlukaniswa kwezwe kuvezwe njengesisekelo sesisekelo se-epistemological sale sayensi, kuyithonya kakhulu isikhathi eside.
I-secularization ifuna ukuchaza inqubo yomphumela phakathi kwezehlakalo ezihlukene zezehlakalo zomhlaba, kanye nesikhala inkolo esikuyo kulezi zikhathi zanamuhla.
Ukulichaza kalula nje, igama elithi i-secularization lisetshenziselwa ukuhlonza ukuwohloka kwezinkolelo nezinqubo zenkolo; Ngokufanayo, lisetshenziselwa ukubhekisela ekulahlekelweni kwamandla okuthonya imiphakathi ngenkolo.
Ingabaza ukuhambisana phakathi kwezwe lanamuhla, ukuzimela kwezenhlalo nolwazi lwesayensi, nezinkolo futhi ngenxa yalokho nezigigaba zenkolo.
Ngokuphathelene nezwe, isikhundla inkolo ekuso emkhakheni wezenhlalo singaphandle kwempilo yomphakathi, idlulisela amandla enkolo ayekhona ngezinye izikhathi emaZweni asekelwe emithethweni nezinqubomgomo.
I-secularization ingathathwa njengenqubo ebucayi mayelana nobudlelwane phakathi kwamanje kanye nenkolo, ngokuqaphela ukuthi lokhu okulandelayo akuyekanga ukuba khona phakathi kwempucuko nokuthi zisakha ingxenye ebalulekile yokwakheka komphakathi.
Lobu budlelwano obukhona kuze kube yilolu suku buye baholela ekuthuthukisweni kwenhlangano ye-post-secular efuna ukuchaza impikiswano mayelana nokuba khona kwazo zombili izici (inkolo nesimanje).
Ihlanganisani i-postsecular?
U-Jürgen Habermas uphakamisa ukuthi i-postsecular iphrojekthi yezombangazwe evamile njengomphumela wezinkinga nezinselele zamanje njengokuthuthukiswa kobuningi ezindaweni zezenkolo namasiko, mayelana nezombusazwe zesifunda.
U-Habermas ubheka ukuthi ezenkolo nezingokomoya kumele zifakwe empilweni yomphakathi kodwa kube nombandela owodwa kuphela, wokuthi abavikeli bezenkolo bachaze kokubili izigigaba zenkolo nezimiso zabo ngolimi lwezwe.
Baningi abantu abawugxekayo lo mcabango wamaHabermasian, njengoba bebona kuwo indlela yokuqeda amandla enkolo ye-semantic.
Ngaphezu kwalokho, abagxeki balesi siphakamiso bakubona njengendlela esekelwe ngokungalungile yokuchaza ukuphilisana phakathi kwezenkolo nezenhlalo, okuqinisa umehluko ophawulekayo phakathi kokholo nolwazi olunengqondo (ama-paradigms amabili okuqonda).
UFred Dallmayr, isazi sefilosofi saseMelika, uveza ukuvela emibhalweni engcwele yemiyalezo engahambelani nomqondo wokucabanga kodwa edlulisela imiklamo kaNkulunkulu ngothando.
Ngalo mqondo, imilayezo iqondiswe engxenyeni ebucayi nebalulekile yomuntu futhi hhayi nje ekuhlakanipheni kwakhe kuphela, futhi ingahunyushwa ngaphandle kwesidingo sokuhumusha.
Ifakwe kule mibono, kuyabonakala ukuthi ihumusha i-intersubjectivity phakathi kwabantu (amakholwa nabangewona amakholwa), okuthi ngaphansi kwemiyalelo ka-Habermas kusekelwe ekucabangeni kwengqondo.
Ngamanye amazwi, isiphakamiso se-Habermasian sibeka ukuguqulwa kwabantu, kucatshangwa ukuthi umuntu ususwa ulwazi lomunye.
Ukubuyekeza
Okunye ukugxekwa mayelana nesikhundla sikaHabermas kugxile ekungenzeki kokuphakamisa ubudlelwano bokubhalelana phakathi kwabantu, ngokuphambene nalokhu, kunobudlelwano obungalingani lapho umuntu ngamunye enezici zakhe.
Abagxeki balesi siphakamiso babheka ukuthi umqondo wokuhlukaniswa kwezwe kufanele ubuyekezwe futhi, kanye nakho konke okuhlobene nakho, ukuze uqhubeke nokuba yingxenye yeSayensi Yezenhlalakahle.
Ngendlela elula, kungashiwo ukuthi ukubandlululwa kwezwe kuwumphumela wezenzakalo zomlando eziye zaveza iMibuso yamanje. Kungabuye kuthathwe njengohlobo lolimi olufuna ukuchaza ukuthi iyini inkolo, kufanele igxambukele kanjani empilweni yomphakathi nokunye.
Ukufundwa kabusha komqondo we-secularization, ngokombono we-postsecular, kuhlobene nokuqonda kwe-postmodern kanye ne-postcolonial ye-intercultural, intersubjective kanye ne-interreligious pluralism.
ezenkolo nezifundiswa
Ngisho nangemva kwalokho osekuchaziwe, kusekhona abavikeli bokulinganiselwa kwenkolo emkhakheni womuntu siqu, ekuthuleni okungokomoya.
Kodwa-ke, inkolo isisebenze amashumi eminyaka njengendlela yokuxhumana phakathi kwemiphakathi, yile ndlela esibona ngayo inkolo yokuthi nakuba ixhunywe ngasese, nayo ihlobene nomphakathi.
Phela, into ebaluleke kakhulu enkolweni ukunikeza amakholwa ayo umgomo noma ikhodi yokuphila njengoba imiswe uNkulunkulu noma onkulunkulu, ebavumela ukuba basebenze kuzo zonke izindawo (ezenhlalo, zomphakathi, ezesayensi, phakathi kokunye).
izinselele zamanje
Isimo sezenkolo nenkolo kuvame ukuhlotshaniswa nezindaba zamanje, isibonelo, zikhulunywa kakhulu ngokuthuthukiswa kwezimo ezinjengobumpofu, ubulungiswa, ukubusa, izingxabano zezikhali, ukuguguleka kwemvelo, njll.
Ngakolunye uhlangothi, lezi zihloko zisebenza ezingxoxweni zomthetho wesimanje wokuhushulwa kwezisu, amalungelo omphakathi, amalungelo abesifazane namantombazane, kanye nezombusazwe nokulingana kwemishado.
Ngabezenkolo abavame ukuba neqhaza elibalulekile kulolu hlobo lwenkulumo-mpikiswano, behlinzeka ngezixazululo futhi bezama ukuqonda zonke izikhundla.
Ukuthi ososayensi bezenhlalakahle bayalamukela leli qiniso, kubaholela engxoxweni eseduze nawo wonke amakholwa hhayi nabaholi kuphela. Yebo, lesi senzo kufanele sihloselwe ukuqonda, ukuhlonipha ukuhluka, indlela laba bantu ababona ngayo umhlaba.
Njengoba ulwazi lungeyona into eyingqayizivele noma ikhethekile eqenjini elilodwa lomphakathi, kodwa lwenziwa ngokuhlanganyela, Isayensi Yezenhlalakahle ayikwazi ukuqhubeka nokuphika ukubamba iqhaza kwabantu benkolo esizukulwaneni solwazi olushiwo.
Ngaphezu kwalokho, umgomo omkhulu walolu lwazi ukuhlinzeka ngezixazululo nezinye izindlela ezinseleleni zamanje, ngaleyo ndlela kusiza sonke isintu.
Ingxoxo njengethuluzi lokuqonda
Inkhulumomphendvulwano eyasungulwa phakathi kwezenkolo nososayensi bezenhlalakahle ayilutho nje ngaphandle kwendawo yokuhlangana phakathi kwabantu abahlukene; ngamanye amazwi, ukuhlangana phakathi kwabantu abanemicabango ehlukene yemizwa kanye nokuhlangenwe nakho.
Inselele enkulu kakhulu ephakamayo ukwamukela lo mehluko, ukuze uphele ukuba yizici ezivuna ukushiywa ngaphandle futhi zibe yizici ezidala izixazululo ezinkingeni zamanje.
I-dialogue iyithuluzi eliyinhloko lokufeza lokhu kubophezeleka ngokubambisana ngokuvumelana ngokugcwele, yile ndlela inkolo, imfundiso yenkolo kanye nesayensi yezenhlalakahle okufanele zinikele ngayo emibonweni yazo ngokungcono kakhulu okumele zibhekane nalezi zinselele.
Uma lokhu kufezwa, zonke izinhlangothi ezithintekayo ziyohlomula ngokukwazi ukucebisa ubuhlakani bomunye nomunye ngaphandle kwesidingo sokubeka imfundiso.
Isenzakalo sezenkolo: Ukuhlangana namabhondi
Njengoba nje izinkolo ziye zavikela izimfundiso zazo phakathi neminyaka kweminye imisinga yenkolo, zizizwa zisongelwa ngokwandayo, lobu buhlobo buye bakhiwa phakathi kwabadlali bezombangazwe nososayensi bezenhlalo.
Nokho, uma sihlaziya ngokucophelela isizinda somlando, singaqonda ukuthi ezinkolweni kunesikhathi esidlule sokuhlangana nezibopho.
Ngokuvuleka kwezikhala zokungqubuzana kwengqondo, ithuba lokuthola impendulo yombuzo othi: Yini izinkolo ezifanayo futhi yini ezihlukanisayo?
Kuzokwenzeka okufanayo nangesayensi, izici eziqhelelanisa ukwenzeka kwezenkolo, abalingisi bezenkolo kanye neSocial Sciences ezingabonakala futhi ziqaphele lezo lapho zihlangana khona.
Sekuyiminyaka sibona ukuvela kwemibhalo yezemfundo evikela ukuhlukahluka kwamasiko, ukuhlonishwa kwezikhundla ezahlukene kanye nentando yeningi, ngeshwa abaningi balaba babhali abawasebenzisi amazwi abo.
Indlela yeSayensi Yezenhlalakahle ihumusha ekuzuzweni kokuqonda izenzakalo ezihambisana neqiniso lamanje, ngenxa yalokhu izifundiswa kufanele zinikeze ithuba lokuxoxisana phakathi kwemikhakha eyahlukene eyenza leli qiniso.
Njengoba kushiwo ngaphambili, kusobala ukuthi ukwethulwa kwezikhala lapho imibono yabo bonke ababambiqhaza izwakala, ihlonishwa futhi ibhekwa njengesidingo kakhulu.
Ekugcineni, sikushiyela isihloko lapho ungathola khona indlela yokusondela kuNkulunkulu, uthembele emandleni akhe nasezwini lakhe: Thembela kuNkulunkulu.