Matsalar mutum a cikin falsafanci da fahimtar ainihin jigilarsa ta hanyoyi daban-daban

Yawancin ilimin kimiyya sun shafi rayuwa da kuma rayuwar mutane, amma falsafanci ya ƙayyade manufa, wuri da kuma ainihin duniya. Za mu iya cewa matsalar mutum a fannin falsafanci shine ɗaya daga cikin manyan tambayoyi. Na dogon lokaci akwai ma'anoni masu yawa na kasancewa ga dan Adam. Koda a zamanin d ¯ a, sun yi magana game da "dabbaccen mutum ba tare da gashin tsuntsaye ba", yayin da Aristotle ya yi magana da kyau sosai kuma yana da karfi - mutum ne mai zane-zane, wato, dabba mara kyau wanda ba zai iya zama ba tare da jima'i ba. A cikin Renaissance, Pico della Mirandola , a cikin "Jawabin a kan jigon mutumin," ya ce wannan ba don mutane na wani wuri a duniya da kuma bayyana iyakoki - su ne a cikin girman tashi sama fiye da malã'iku, kuma a cikin mũnãnan ayyuka a fada a kasa aljanu. A ƙarshe, masanin falsafa na Faransanci Sartre ya kira mutum "kasancewa wanda ya riga ya kasance," ma'anar cewa an haife mutum ne a matsayin halitta, sannan kuma sun zama ma'ana.

Mutum cikin falsafanci ya bayyana a matsayin sabon abu tare da takamaiman halaye. Mutum wani nau'i ne na "aikin", ya halicci kansa. Sabili da haka, yana iya ba kawai ga kerawa ba, har ma da "kwarewa", wato, canji na kai, kazalika da ilimin kai. Duk da haka, rayuwar ɗan adam da aiki suna ƙayyadewa kuma iyakance ta lokaci, cewa, kamar takobin Damocles, yana rataye shi. Mutum ya halicci ba kawai da kansa ba, har ma da "yanayi na biyu," al'ada, kamar yadda Heidegger ya sanya shi, "ya sake kasancewarsa." Bugu da ƙari, shi, bisa ga wannan masanin kimiyya, "wanda yake tunanin abin da Farawa yake." Kuma, a ƙarshe, mutum yana sanya ma'auninsa akan dukan duniya. Har ila yau, Protagoras ya bayyana cewa, mutum shine ma'auni ga dukan abubuwa a sararin samaniya, kuma masana falsafa daga Parmenides zuwa Hegel sun yi ƙoƙari su gano kasancewa da tunani.

Matsalar mutum a fannin falsafanci kuma an danganta shi dangane da dangantakar dake tsakanin microcosm - wato, cikin ciki na mutum, da macrocosm - na duniya masu kewaye. A Ayurveda, da zamanin da na Sin da kuma Greek falsafa mutumin da aka gane a matsayin wani ɓangare na Cosmos, da kawai maras lokaci "domin" yanayi. Duk da haka, har ma da dakarun farko, kamar Diogenes daga Apollonia, Heraclitus da Anaximenus, suna da ra'ayi daban-daban, abin da ake kira "parallelelism" na micro-macrocosmos, suna kula da mutum a matsayin alama ko alamar macrocosm. Daga wannan wasikar ya fara inganta ilimin lissafi na halitta, ya rushe mutum a sarari (mutum ya ƙunshi abubuwa da abubuwa kawai).

Matsalar mutum a cikin falsafanci da kuma ƙoƙarin warware shi kuma ya haifar da gaskiyar cewa sararin samaniya da yanayi sun fara fahimta a matsayin mutum mai rai da ruhaniya. Wannan ra'ayi ya bayyana a cikin tsohuwar tarihin halittu na "laundrette na duniya" (Purusha a cikin India Vedas, Imir a "Edda" Scandinavia, Pan Gu a cikin falsafar Sinanci, Adam Kadmon a cikin Yahudan Kabbalah). Daga jiki na mutumin nan ya tashi yanayi, wanda ya mallaki "ruhu" (Heraclitus, Anaximander, Plato, Stoics sun yarda), kuma wannan yanayi yana da alaƙa da allahntaka mai mahimmanci. Cognition na duniya daga wannan ra'ayi sau da yawa yakan yi aiki a matsayin ilimin kai. Neoplatonists sun rushe Cosmos a cikin ruhu da tunani.

Saboda haka, kasancewar mutum cikin jiki da rai (ko, mafi dacewa, na jiki, ruhu da ruhu) ya haifar da wani rikitarwa, wadda ke nuna matsalar mutum cikin falsafar. Bisa ga ra'ayin daya, ruhu da jiki sune nau'in nau'i iri iri guda (mabiya Aristotle), kuma bisa ga wasu, waɗannan abubuwa ne guda biyu (mabiya Plato). A cikin rukunan da transmigration rayuka (hankula India, Sin, Masar da kuma jera Greek falsafa) na iyaka tsakanin talikan ne sosai mobile, amma kawai yanayin dan Adam yin jihãdi ga " 'yantar" daga karkiyar da dabaran da zama.

Matsalar mutum a cikin tarihin falsafanci an dauke mutane da dama. Tsohon Indacin Vedanta yana kira ne ainihin mutum tawurin ainihin mutum, a cikin abinda ke cikin ciki ya kasance daidai da ka'idar Allah - masanin manoma. Don Aristotle, mutum yana kasancewa tare da rai mai ma'ana da kuma damar rayuwa. Falsafar Kirista sa mutum a wani wuri na musamman - kasancewa "siffar da kamanni na Allah", shi ma a lokaci guda ne ya haifar da shi saboda faduwar. A cikin Renaissance, sun yi kira a hankali da ikon ɗan adam. Halin Turai na zamanin zamani ya nuna ambato Descartes cewa tunanin tunani ne. Masu tunani na karni na XVIII - Lametrie, Franklin - ya gane ilimin ɗan adam tare da wani tsari ko kuma "dabba da ke haifar da hanyar samarwa." Jamus na gargajiya falsafa gane kamar rai adam mutunci (musamman, Hegel ce cewa mutum - wani mataki a cikin ci gaban da Mawadãci Idea), da kuma Markisanci yayi kokarin hada halitta da kuma zamantakewa a cikin mutum da taimakon harshen jari-hujja. Duk da haka, falsafancin karni na ashirin shine rinjaye na mutum, wanda baya jaddada "ainihin" mutum ba, amma a kan bambancinsa, bambancinta da kuma mutumtaka.