Imibono mayelana Imvelo yomuntu ziyingxenye yawo wonke amasiko, inkinga enkulu iwukunquma ukuthi yiziphi izici nezimo zomuntu eziyisisekelo ezingokwemvelo nokuthi yiziphi eziwumphumela wohlobo oluthile lokufunda noma ukuhlalisana kwabantu. Funda kabanzi ngalesi sihloko kulokhu okuthunyelwe!
Iyini Imvelo Yomuntu?
La Imvelo yomuntu iyiqoqo lezimpawu ezizinzile nezingaguquki, ukuthambekela okujwayelekile kanye nezakhiwo eziveza Izici zezinto eziphilayo, okungokwemvelo kumuntu onengqondo ngaso sonke isikhathi, kungakhathaliseki ukuvela kwezinto eziphilayo kanye nenqubo yomlando.
Umqondo wokuthi umuntu unemvelo ethile engaguquki awuzange uqale ubangele izingxoxo ezithile emlandweni wefilosofi, kwakubalulekile ukuqagela ukuthi lolu hlobo luyini, noma kunjalo, umqondo wokuzinza kwefilosofi. Imvelo yomuntu kwabukelwa phansi ngaphakathi: izazi zefilosofi nosopolitiki bafaka okuqukethwe okuphikiswa kakhulu kulo mqondo.
Lapho usopolitiki noma ungqondongqondo wezenhlalakahle ezama ukuthethelela ukuhleleka okukhona, ngokwemvelo uqala enkolelweni yokuthi Imvelo Yomuntu ayinakuguquguquka, isibonelo, ekhuluma ngokungagwemeki kokuncintisana kwezomnotho, imibono ye-capitalism yokuqala yacabanga ukuthi umuntu ngokwemvelo ulwela inzuzo, ukunothisa.
Izici
Phakathi kwe Izici Zemvelo Yomuntu ukuthi kuyimfihlakalo, kuyathakazelisa, kuyababazeka futhi akuqondwa ngokuphelele, kuyasitshela ukuthi thina bantu singobani ngokwemvelo futhi kusikhombisa ukuthi singaba yini uma sisebenzisa wonke amandla ethu futhi amandla okuthuthukiswa komuntu makhulu ngempela.
Ngakho-ke, lapho sifunda okwengeziwe ngathi, kulapho ububanzi bamathuba ethu buba banzi, sazi imvelo yomuntu, singaqonda izidingo zethu eziningi, izisusa, izifiso, imizwa, izithakazelo, amathuba nezinjongo zabanye.
Ngenxa yalokhu kuqonda, singakwazi ukuphatha ngendlela efanele ukuziphatha kwethu kanye nokwabanye abantu, ngosizo lwezenzo ezicatshangelwayo, lokho, uyabona, kuyikhono eliwusizo kakhulu empilweni yethu.
Origen
Iminyaka yawo-1870 yaba inguquko enkulu engxoxweni yomhlaba wonke mayelana ne Umsuka kanye Nemvelo Yomhlaba nokuziphendukela kwemvelo komuntu, okunomthelela ojulile kwesayensi, ukwanda kwamakholoni, inqubekelaphambili yezimboni, inkolelo yezenkolo, nenkulumo-mpikiswano yezimiso zokuziphatha nefilosofi, izincwadi zikaDarwin zalesi sikhathi zibaluleke kakhulu ekuqondeni kokubili ukuthuthukiswa kwenkolelo-mbono yakhe yemvelaphi yomuntu njengokuhlobana kwazo nokukhona. okucatshangwayo mayelana Nemvelo Yomuntu.
Ezimbalwa Izihloko Zemvelo kuthiwa lapho uDarwin eqala kabusha ucwaningo oluhlelekile lwemizwelo cishe ngo-1866, eqala ukuqoqa okuphawulwe kabanzi, futhi wenza uhlu lwemibuzo ekukhulumeni komuntu, lolu hlu lwanyatheliswa ukuze lusakazwe kalula esikhathini esithile ngasekupheleni kuka-1867 noma ekuqaleni kuka-1868. UDarwin wabukeza imibuzo yakhe futhi wayilungisa, njengoba singabona kule khophi yohlu olunyathelisiwe olunezilungiso ezincane esandleni sikaDarwin.
Umsebenzi kaDarwin wokuvezwa ngokomzwelo, kusukela ekuqaphelisweni kwezingane zakhe, kuhlu lwemibuzo nokuhlolwa kwezithombe, wawuyingxenye ebalulekile yocwaningo lwakhe olunzulu ngokuziphendukela kwemvelo komuntu, wanikeza enye yezinhlaka eziyinhloko zobufakazi bokuzalwa kwabantu ezilwaneni.
Phakathi kuka-March no-November 1868, okubonisa ukulandelana kwezivakashi isethi yezithombe zobuso babantu, ezinye ezinezicubu ezifinyelelwe ngokwenziwa ngama-probe kagesi, futhi ebabuza ukuthi imuphi umuzwa ababecabanga ukuthi izithombe ziwudlulisa, ucwaningo luka-Darwin lunokufana okumangalisayo nokuhlolwa kwesimanje kokubona ubuso. .
ifilosofi yamaShayina
Izikole eziningi zaseShayina zefilosofi ziwuphendule umbuzo wokuthi Imvelo yomuntu, imibono eminingana ebalulekile yendabuko mayelana Nemvelo Yomuntu ihlanganisa ithiyori yemikhuba kaConfucian kanye nenkolelo-mbono kaMohist yezinto zokuqala.
Ngokungeziwe ekuhlaziyeni Imvelo Yomuntu, imiphumela yalezi zindinganiso zendabuko zomkhuba wamanje wezemfundo e-Taiwan wethulwa, phakathi kwala masiko ayinkimbinkimbi futhi kwesinye isikhathi aphikisanayo, ukuguquka kwesimo somuntu kuyaqinisekiswa, ukuzimela kothisha nabafundi kuyaqashelwa, futhi kugqugquzelwa ukuxoxisana ngenqubo yokufunda.
Imvelo Yomuntu iye yadlala indima ebalulekile kufilosofi yendabuko yamaShayina esikhathini esidlule futhi izoqhubeka ifaneleka esikhathini esizayo, isiko laseMpumalanga Asia ngokuvamile libhekwa njengethonywe ngokujulile ubuConfucian.
Kodwa-ke, amafilosofi ezemfundo asetshenziswa kulesi sifunda namuhla ahluke kakhulu emibonweni eshiwo izihlakaniphi njengoba kwenza kwabasentshonalanga, lo mehluko uvela njengoba isiko lithuthukiswa ngezindlela ezihlukahlukene. esiteji, ukuqonda kwethiyori Yemvelo Yomuntu kusiza ukuthola ukusetshenziswa kwazo kanye nezindlela emikhubeni yamasiko, kanye nokuvula amathuba okuqonda nokuzibandakanya kwezemfundo.
UbuConfucian
Ukubuyiselwa kukaConfucian okwenzeka phakathi nobukhosi bukaTang noSong kwakusekelwe ekusungulweni kwenkolelo-mbono yamaConfucian mayelana nenhliziyo nemvelo. Ngombono obanzi, ngaphambi kohlanga lozalo lwamaTang, ubuConfucian bahlukaniswa phakathi kwemibono eminingana engqubuzanayo mayelana Nemvelo Yomuntu. .
Njengemibono yemikhuba ezuziwe, ubuhle bokuqala be Imvelo yomuntu, ububi Bemvelo Yomuntu, izinhlobo ezintathu zemvelo yomuntu (okungukuthi, ephakeme, ephakathi, nephansi), isimo sengqondo, kanye nemvelo yethalente.
Ngokukhula kwe-Neo-Confucianism engomeni, ithiyori yokuqala yokulunga Yemvelo Yomuntu yabusa umbono isikhathi eside, lapho ubuConfucian behlukana khona.
Nakuba izazi ezithile zazitusa ukuguqulwa kwe-Neo-Confucianism, inkolelo-mbono yokulunga yokuqala yeNdalo Yomuntu yaphikelela, nokho, ukugcizelelwa kweMvelo Yomuntu kwashintshela ekuthuthukisweni kolwazi, umkhuba, kanye nombono wokuziphendukela kwemvelo komuntu namasiko.
Umthetho
Ukugunyazwa ngokomthetho kwakusekelwe ekungathembani i Imvelo yomuntu, umqondo owahlongozwa okokuqala nguShen U-Buhai, usopolitiki esifundazweni sase-Han owaxwayisa inkosi ngongqongqoshe, ababeyikhohlisa futhi bayikhuthaza ukuba ithathe amandla obukhosi.
Ngokusekelwe kulo mbono, umthetho wasungulwa ukuze uqondise izifundo nabantu, isibonelo, inkosi akumele aveze akuthandayo nangakuthandi noma athembe umuntu oyedwa, kunalokho, kufanele alalele imibono eyahlukene ukuze avimbele izikhonzi ekuhlanganeni ekuthatheni amandla.
Kodwa-ke, u-Shen Buhai ngokuvamile wayebhekwa njengomuntu ongakwazi ukufunda ingqondo yenkosi yakhe u-Han Zhaohou.
UShang Yang, isazi sombuso wamaQin owasungula izinguquko eziningi, wayengomunye ummeli owaziwayo, owasebenzisa imivuzo eqinile nezijeziso ukuze alawule izikhulu kanye nezakhamuzi, wamisa izimiso eziningi njengemithetho yokuziphatha eyisibopho yabantu, kanyekanye wayala abantu ukuba bafunde izinhlinzeko zomthetho. futhi uhambisane nemiyalelo.
Bayalwa ukuba bafunde izinhlinzeko zemithetho futhi bahambisane neziqondiso, ngoba amandla ezombangazwe okuzuzwa izicukuthwane ayenciphe kakhulu futhi nezindlela zokujabulela ingcebo yomuntu siqu zazivinjelwe, okuwukuphela kwendlela abantu ababefisa ukuthuthukisa indlela yabo yokuphila kanye nendlela yokuphila. ukuphakamisa izinga labo emphakathini kwakuwukulwa izimpi, ukuhlanganyela emisebenzini yokukhiqiza ezolimo, kanye nokuthobela imithetho.
Ngenxa yalokho, intuthuko yomuntu siqu yanqunywa imigomo kazwelonke futhi izwe laseQin laba isibonelo sokuqala sepolitiki yobushiqela emlandweni waseShayina.
Ifilosofi yeNkathi Yesimanje YaseNtshonalanga
Ifilosofi emhlabeni wanamuhla iyisiyalo sokuzicabangela, ikwazile ukuzichaza kancane, izihlukanisa ngakolunye uhlangothi nenkolo kanti ngakolunye uhlangothi nesayensi eqondile, kodwa lokhu kuncipha kokugxila kwenzeka sekwephuzile kakhulu emlandweni wayo, ngokuqinisekile akunjalo. ngaphambi kwekhulu leshumi nesishiyagalombili.
Izazi zefilosofi zokuqala zaseGreece lasendulo zazingamathiyori wezwe elibonakalayo, uPythagoras noPlato bobabili babeyizazi zefilosofi nezibalo, futhi ku-Aristotle akukho mehluko ocacile phakathi kwefilosofi nesayensi yemvelo, iRenaissance kanye nenkathi yokuqala yesimanje kwaqhubeka lobu bubanzi besici sokukhulelwa. wamaGreki.
UGalileo noDescartes babeyizazi zezibalo, izazi zefiziksi nezazi zefilosofi ngesikhathi esifanayo futhi i-physics yagcina igama lefilosofi yemvelo okungenani kwaze kwaba sekufeni kukaSir Isaac Newton, uma ongqondongqondo beRenaissance basebenze ngokucophelela ezindabeni zencazelo (ababengeyona), yayingase ichaze ifilosofi, ngesisekelo sokwenza kwayo kwangempela, njengokuthi "ukucatshangelwa okunengqondo, okuhlelekile, nokuhlelekile kwesintu, imiphakathi yomphakathi, kanye nomhlaba wemvelo."
Ngakho-ke, izindawo ezithakaselwayo zefilosofi bezingeke zibe nokungabaza, nakuba indaba yokuthi "ukucabangela okunengqondo, okuhlelekile nokuhlelekile" bekungaba nempikiswano enkulu, ngoba ulwazi luyathuthuka ngokutholakala nokuvikela imibono emisha. ngenxa yokuthi lezi zindlela ezihlukahlukene zincike ekubeni semthethweni kwazo ezimisweni zefilosofi ezikhona zeqiniso, incazelo, nokubaluleka, izingxabano zefilosofi ezibalulekile zekhulu leshumi nesithupha neleshumi nesikhombisa zaziphansi kwezingxabano mayelana nendlela.
Yilolu daba, esikhundleni sanoma yikuphi ukungaboni ngaso linye ngendaba noma ngezindawo ezithakaselwayo, olwahlukanisa izazi zefilosofi ezinkulu zeNkathi Yenguquko.Iqiniso elisha elikhulu elabhekana neNkathi Yenguquko kwakuwukushesha, ububanzi, kanye nokufana komhlaba wemvelo, kodwa lokho kwakuyini okubaluleke kakhulu kwakuwumbono omusha okwahunyushwa ngawo leli qiniso.
Ezinganeni zesikole zeNkathi Ephakathi, indawo yonke yayinezinga eliphezulu, imvelo, futhi iyalwe nguNkulunkulu, ezihlakaniphi zeNkathi Yokuzalwa, yayinemibono eminingi, ngobuqili, futhi ihlelwe ngokwezibalo, ngeNkathi Ephakathi, izazi zazicabanga ngokwezinjongo zaphezulu, imigomo, kanye nezinhloso , ku-Renaissance, bacabanga ngokwamandla, izinhlangano zemishini kanye nezimbangela zomzimba, konke lokhu kwabonakala ekupheleni kwekhulu leshumi nanhlanu.
Umbono kaHannah Arendt
Amafilosofi obukhona acabanga ngeqiniso lomuntu ngokwenqaba ukuchaza umuntu nokugcina inkulumo yesayensi ngaye, ekuboneni kokuqala, u-Hannah Arendt wabelana ngalo mbono, nokho, uyaziqhelelanisa nobukhona futhi ngale kokunqatshwa kwalo lonke ulwazi lwe-anthropological, uzibophezele ukulondoloza inkulumo yesimo somuntu engahlosile encazelweni yomuntu, kodwa kunalokho kuthatha okuqukethwe ngenye indlela ezincazelweni ezaziwayo zakudala noma zesimanje.
Wayevame ukukhuluma ngezincazelo zomuntu, kodwa ngendlela ehlakazekile, ukutadisha okucabangelayo nokuhlelekile kwamazwi akhe kwakha enye yezindlela ezingenzeka zokulinganisa umehluko phakathi kwenkulumo yakhe ye-anthropological kanye ne-existentialism.
Umhlaba, njenge Umsuka wendawo yonke lapho ibhalwe khona, kukhulunywa ngayo njengezinhlangano zezendawo ezinobufakazi olwazi lwazo lwesayensi lwenza kube nokwenzeka ukwakha izethulo, ikakhulukazi kusetshenziswa amathuluzi athile okucabanga: njengesikhala sejiyomethri ikakhulukazi nezinsimbi zobuchwepheshe, njengesibonakude saseGalileo.
Ku-Arendt, yilokhu kuhlotshaniswa kwezikhala zomhlaba kanye ne-cosmic kanye nokusetshenziswa, ukuzenza, isikhala sejometri, okwenza kube lula ukusungulwa kwamasu amaningi, ikakhulukazi amasu okunyakaza (izindiza, izitimela, imikhumbi yasemkhathini, njll. ..
Isithakazelo sakhe emhlabeni kanye nesikhala se-cosmic sibamba iqhaza ngaphezu kwakho konke kuphrojekthi yakhe yokubhekana "nesimo somuntu" hhayi, njengoba kufunwa isiko elithile lefilosofi, "isimo somuntu".Imvelo yomuntu«, isimo somuntu sibhekisela esimisweni sakhe siqu sokuthi isintu, njengabantu ngabanye namaqembu asiqambayo, singaqondwa kuphela uma sibahlobanisa nezimo ezibonakalayo nendawo yokuba khona kwabo.
Inqubo yokuqonda endaweni yezepolitiki
Basebenza ngenkuthalo ukuhlukanisa abantu komunye nomunye futhi bacekele phansi indawo yezombangazwe ngenxa yalokho ababekwazi ngesikhathi esifanayo ukuzehlukanisa futhi bahlobane, yilokhu umthetho okuvumelayo emibusweni yobushiqela, yini ehlanekezela wona lowo mbono we umthetho emibusweni yentando yeningi yasendulo nesimanje.
Okubaluleke nakakhulu, la magama ezindawo awavamile ukusetshenziswa ngendlela engokomfanekiso, ngokuqinisekile umuntu angase alingeke ukuba abone ku-phraseology ka-Arendt futhi ikakhulukazi umbono wakhe wendawo yezombusazwe, isikhala sokubukeka, isikhala phakathi kwamadoda, isingathekiso esikhulu kakhulu. , ibanga lizolinganiswa nomehluko, ibanga elinokuhlukaniswa komphakathi kanye nendlela eyeqisayo yokuphika abantu ngabanye.
Lokhu kungabaza mayelana nomlingiswa oyisingathekiso kubangelwa ukungabikho kwezivumelwano eziqondile zokubhekwa komfutho kanye nenani elincane lentuthuko ehlobene nezindlela zokukhonkolo lapho amadoda asebenzelana khona nesikhala, futhi akuboleki kwisayensi yezenhlalo kanye nesayikholoji, ebonisa ukungathembeki ngokusobala. lolu hlobo lwezinto ezibonakalayo.
Ukuhlaziywa kwe-Ethological kuka-Konrad Lorenz
I-Classical ethology, emelwe emisebenzini ka-Konrad Lorenz, u-John Bowlby, no-Robert Hinde, ingaba negalelo elibalulekile lethiyori ocwaningweni lobudlelwano. U-Lorenz uxoxe ngezinqubo zeqembu kanye nobudlelwano phakathi kwabantu futhi wagcizelela ukuthi ubudlelwano bomuntu siqu nokwakhiwa kwebhondi kuhlobene eduze nolaka.
U-Bowlby uzame ukuhlanganisa imiqondo nezindlela ezivela ku-psychoanalysis kanye ne-classical ethology. I-Hinde yazama ukuhlanganisa ulwazi lwethu mayelana nobudlelwane babantu ngokusekelwe ezimisweni ezithile ze-ethology yakudala.
Ucwaningo olugxile kubhayoloji mayelana nokuziphatha kwezilwane nokuziphatha kwabantu emashumini eminyaka amuva nje seluthuthuke kakhulu ezicini ezihlukahlukene, i-ethology, i-sociobiology, i-ecology yokuziphatha, i-neurophysiology, izakhi zofuzo zokuziphatha ngezinye zezindawo ezifake isandla ekuthuthukisweni kolwazi lwethu mayelana nezinqubo zomphakathi kanye nobudlelwane.
Imanje Nekusasa Lemvelo Yomuntu
ukukhuluma nge Imvelo yomuntu kuwukukhuluma ngengqikithi yomuntu yendawo yonke, okusho ukuthi kunenombolo ethile yezici ezivamile kubo bonke abantu ngaphandle kokuvinjelwa, lokhu kusho ukuthi kunencazelo yomuntu engasebenza kuwo wonke umuntu ngaphandle kokuvinjelwa. insalela.
Kodwa-ke, uma sibheka amadoda, esikubonayo akukona ukuthi ungubani, lokho abafana ngakho, kodwa umehluko, ukuhlukahluka okubonakala kubhubhisa wona kanye umqondo weNdalo Yomuntu.
Ngakho-ke, inkinga yilokhu okulandelayo, ngakolunye uhlangothi, sikhuluma ngeMvelo Yomuntu, yengqikithi yomuntu futhi kubonakala sengathi lo mbono wencazelo yalokho umuntu ayikho usemthethweni ngoba akukho lutho olukhona olubonakala lungenakuba nalo. imvelo, kodwa ngakolunye uhlangothi, kubonakala sengathi lo mbono awusizi ngoba umehluko obonakalayo phakathi kwabantu ubonakala sengathi akukho lutho olufana ngalo.
Ngakho-ke, u-Aristotle uqokomisa ukungafani okuthathu phakathi komuntu nezilwane ezingagcini nje ngokumehlukanisa kuzo, kodwa futhi zembule lokho okuhlukanisa umuntu ngokufanele, ukuchaza njalo kuhlukanisa, ukuthola ukuthi ungubani cishe njalo kusho ukugqamisa umehluko .
Umuntu uyisilwane sezombangazwe, unikezwe inkulumo yokubonga angakwazi ukuxhumana nayo, yebo, kodwa ngaphezu kwakho konke ukuveza imibono izilwane ezingenayo, ezobuhle nokubi, eyabalungile nabangalungile, ngakho-ke, asikho. kude nomuntu njengesilwane esinengqondo.
Siyini isizathu salokhu kuphuthuma kwamanje kweMvelo Yomuntu?
Kule minyaka engamashumi amane edlule, ucwaningo luye lwagxila kakhulu ekuqondeni ukuthi kukhona yini ukuxhumana phakathi kobudlelwano obuguqukayo be Imvelo yomuntu kanye nomthelela wayo empilweni yabantu, nokho, ukuze kuhlolwe ukuthi kukhona yini ukuxhumana, kuyadingeka ukuthi kuphenywe ubukhulu baso kanye nezindlela eziwumsuka ezisuka endleleni yezinhlaka ezahlukene.
Kulindeleke ukuthi ngokudweba kule mikhakha eyahlukene yolwazi, izinga elijulile lokuqonda lingalethwa enkingeni ekhulayo yobudlelwano besintu nemvelo kanye nomthelela wayo empilweni, lokhu kungenxa yokuthi ukuhlola iMvelo Yomuntu ngombono owodwa wokuqondisa izigwegwe kungaholela ekutheni okutholakele okuyingxenye okunganaki eminye imithombo ebalulekile, kanye nobunzima obukhona phakathi kwezixhumanisi, izinkombandlela eziyimbangela, izinqubo, nobudlelwano.
I-Evolutionary psychology iwumkhakha wocwaningo osanda kuthuthukiswa, okhule kakhulu ngokuthakaselwa kusukela ngeminyaka yawo-1980, ugxile ekuguquleni izici zokusebenza kwengqondo okuthiwa zavela ngokuhamba kwesikhathi kuphendulwa izimo zezenhlalo nezemvelo phakathi kwabantu.
Imuphi umqondo othembisayo?
Yingakho amadoda ehluke kakhulu komunye nomunye: aba ngamadoda kuphela emphakathini, ngakho-ke ngaphakathi kwesiko, nokho, amasiko ahlukile komunye nomunye futhi anquma abantu ngabanye ngolimi lwabo, indlela yabo, ukuziphatha, ukucabanga, ukuzwa, ngendlela yokuthi akubona bonke abahlukanisiwe.
Ukuba sengozini, ukuncika kanye nokuzimela
Ukuba sengozini kuye kwavela njengomqondo othela izithelo we-lkuMvelo Womuntu Enkulumweni yakamuva yezepolitiki, nakuba ongoti bokunakekela ngezinye izikhathi baye bahlela izimiso zokunakekela mayelana nokuba sengozini, kaningi baye bakuqondisa ekuncikeni.
Namuhla uhlaziya umehluko phakathi kokuncika nokuba sengozini futhi ukhuthaza ukucatshangelwa kabusha kwezimiso zokunakekela ngokwemibandela yokuba sengozini, ngokuhlela kabusha izimiso zokuziphatha zokunakekelwa mayelana nokuba sengozini, abaqaphi bokunakekela abangakwazi ukunweba kuphela ububanzi bezinkinga izimiso zokuziphatha zokunakekela ezingabhekana nazo. futhi sicacise ukungaqondakali kwethiyori, kodwa futhi siqinise ukuthethelelwa kwesibopho sokunakekela.
Ushintsho olukhulu Lwemvelo Yomuntu
Ukuziphendukela kwemvelo kusenze sakwazi ukukhombisa ukuthi sinesikhathi esingcono sokuphila ngokuthanda abanye, ukuhambisana kanye nokuba nobuntu, njengoba uquqaba singasungula ukudla okwengeziwe, sakhe izindawo zokukhosela eziphephile futhi sivikelane ngokulinganayo.
Ukukhangwa, ukuyenga kanye nesifiso sobulili kuphakathi kokubonakaliswa okusobala kakhulu kwesidingo sethu sokuxhuma, ngokuzenza zijabulise, ukuziphendukela kwemvelo kukhulise amathuba okuthi sikhiqize futhi siphile.
Ngokufanayo, singaxhuma nabanye abantu, ukuze sizizwe sibalulekile ezweni elisizungezile, ngalokho esikwenzayo kulo, yiziphi izinto ezifanekisela, ukuthi singobani nokuthi singaba nobani, yingakho imizwa namasiko, hhayi amaqiniso nezinombolo, kuzwakala kakhulu kumuntu.
