Falsafar Renaissance
 Renaissance philosophy | |
|---|---|
branch of philosophy (en)  | |
| Bayanai | |
| Ƙaramin ɓangare na |
falsafa da history of philosophy (en) |
Masana tarihi na falsafa suna amfani da sunan " falsafar Renaissance " don yin nuni ga tunanin lokacin da ke gudana a Turai kusan tsakanin 1400 zuwa 1600. [1] Don haka ya mamaye duka biyun da falsafar ƙarshen zamani, wanda a cikin ƙarni na sha huɗu da na sha biyar ya rinjayi fitattun mutane irin su Albert the Great, Thomas Aquinas, William na Ockham, da Marsilius na Padua, da falsafar farko ta zamani, wacce a al'ada ta fara da René Descartes. da kuma littafinsa na Magana akan Hanya a 1637.
Ci gaba
[gyara sashe | gyara masomin]Tsarin, tushe, hanya, da batutuwa na falsafa a cikin Renaissance suna da alaƙa da na ƙarni da suka gabata.
Tsarin falsafa
[gyara sashe | gyara masomin]Musamman tun lokacin da aka dawo da wani kaso mai yawa na rubuce-rubucen Aristotelian a ƙarni na goma sha biyu da na sha uku, ya bayyana a fili cewa, ban da rubuce-rubucen Aristotle kan dabaru, waɗanda aka riga aka sani, akwai wasu da yawa waɗanda ke da alaƙa da falsafar dabi'a, ɗabi'a. falsafa, da metaphysics. Waɗannan fannonin sun samar da tsarin tsarin karatun falsafa na jami'o'i masu tasowa. Babban zato shine mafi yawan rassan falsafa 'kimiyya' su ne waɗanda suka fi ka'ida don haka ya fi dacewa. A lokacin Renaissance kuma, masu tunani da yawa suna ganin waɗannan a matsayin manyan wuraren falsafa, tare da dabaru suna ba da horo na hankali don kusanci sauran ukun.
Tushen falsafa
[gyara sashe | gyara masomin]Ana iya ganin irin wannan ci gaba a yanayin tushe. Ko da yake Aristotle bai kasance mai ikon da ba a yi tambaya ba [2] (ya kasance sau da yawa fiye da ma'auni don tattaunawa, kuma ana tattauna ra'ayoyinsa sau da yawa tare da na wasu, ko koyarwar Littafi Mai-Tsarki), laccoci na tsakiya a cikin ilimin lissafi ya ƙunshi karatun Physics na Aristotle., darussa a falsafar ɗabi'a sun ƙunshi jarrabawar Dabi'unsa na Nicomachean (kuma galibi Siyasarsa ), kuma ana tuntuɓar metaphysics ta hanyar Metaphysics . Zaton cewa ayyukan Aristotle sun kasance ginshiƙan fahimtar falsafanci bai ragu ba a lokacin Renaissance, wanda ya ga bunƙasa sababbin fassarorin, sharhi, da sauran fassarorin ayyukansa, duka a cikin Latin da kuma a cikin harshe. [3] Bayan gyarawa, Aristotle's Nicomachean Ethics ya ci gaba da zama babban iko na horo na ɗabi'a a jami'o'in Furotesta har zuwa ƙarshen karni na sha bakwai, tare da sharhin Furotesta sama da hamsin da aka buga akan ka'idodin Nicomachean kafin 1682. [4]
Dangane da hanya, an yi la'akari da falsafa a ƙarshen zamanai na tsakiya a matsayin batun da ke buƙatar bincike mai ƙarfi daga ɓangaren mutanen da aka horar da ƙamus na fasaha. An saba fuskantar rubutun falsafa da matsalolin ta hanyar laccoci na jami'a da 'tambayoyi'. Na karshen, kamar ta wasu hanyoyi zuwa muhawarar zamani, sun yi nazarin fa'ida da rashin amfani da wani matsayi ko fassarorin falsafa. Sun kasance ɗaya daga cikin ginshiƙan ' hanyar ilimi ', sanya ɗaliban da suka ba da shawara ko amsa tambayoyin da sauri a ƙafafunsu, kuma suna buƙatar zurfin sanin duk sanannun al'adun falsafar, wanda sau da yawa za a kira su don goyon baya ko ƙi musamman. jayayya. Wannan salon falsafar ya ci gaba da samun mabiya a cikin Renaissance. Rikicin Pico della Mirandola, alal misali, ya dogara kai tsaye ga wannan al'adar, wacce ko kaɗan ba ta iyakance ga dakunan karatun jami'a ba.
Batutuwa a cikin falsafa
[gyara sashe | gyara masomin]Idan aka yi la'akari da kewayon falsafar Aristotelian mai ban mamaki, yana yiwuwa a tattauna kowane nau'in al'amurra a cikin falsafar na tsakiya da na Renaissance. Aristotle ya bi da matsaloli kai tsaye kamar yanayin makami mai linzami, ɗabi'ar dabbobi, yadda ake samun ilimi, 'yancin son rai, yadda ɗabi'a ke da alaƙa da farin ciki, dangantakar duniyar wata da duniyar duniyar . A kaikaice ya ta da tattaunawa a kan abubuwa biyu da suka fi damun Kiristoci: kurwa marar mutuwa da kuma dawwama na duniya. Duk waɗannan sun ci gaba da zama mai ban sha'awa ga masu tunani na Renaissance, amma za mu ga cewa a wasu lokuta mafita da aka bayar sun bambanta sosai saboda canza yanayin al'adu da addini. [5]
Katsewa
[gyara sashe | gyara masomin]Bayan da aka tabbatar da cewa an gudanar da al'amuran falsafa da yawa a cikin gama gari a lokacin Tsakiyar Tsakiyar Tsakiya da Renaissance, yanzu zai zama da amfani a tattauna a waɗanne sauye-sauyen da aka samu. Za'a yi amfani da jigo ɗaya kamar na sama, don nuna cewa a cikin yanayin ci gaba kuma ana iya samun bambance-bambance masu ban mamaki.
Tushen falsafa
[gyara sashe | gyara masomin]Don haka yana da amfani a sake yin la'akari da abin da aka ambata a sama game da tushen falsafa. Renaissance ya ga gagarumin fadada kayan tushe. Plato, wanda aka sani kai tsaye ta hanyar tattaunawa guda biyu da rabi kawai a tsakiyar zamanai, ya zama sananne ta hanyar fassarorin Latin da yawa a cikin karni na sha biyar Italiya, wanda ya ƙare a cikin fassarar cikakken tasirinsa na Marsilio Ficino a Florence a cikin 1484. [6] Petrarch bai iya karanta Plato kai tsaye ba, amma ya yaba masa sosai. Petrarch ya kasance babban mai sha'awar mawakan Romawa kamar Virgil da Horace da na Cicero don rubutun larabci na Latin. Ba duk 'yan Adam na Renaissance sun bi misalinsa a cikin komai ba, amma Petrarch ya ba da gudummawa ga fadada "canon" na lokacinsa (an yi la'akari da waƙar arna a baya da haɗari da haɗari), wani abu da ya faru a falsafar. A cikin karni na goma sha shida duk wanda ya dauki kansa 'au fait' ya karanta Plato da Aristotle, yana ƙoƙari sosai (kuma ba koyaushe ba sosai) don sulhunta su da juna da Kiristanci. Wataƙila wannan shi ne babban dalilin da ya sa sharhin Donato Acciaiuoli game da xa'a na Aristotle (wanda aka fara bugawa a shekara ta 1478) ya yi nasara sosai: ya haɗa hadisai uku da kyau.
Sauran ƙungiyoyi daga tsohuwar falsafar suma sun sake shiga cikin al'ada. Duk da yake wannan ba safai ba ne lamarin Epicureanism, wanda aka fi mayar da hankali da kuma la'akari da tuhuma, Pyrrhonism da Academic Skepticism ya dawo da godiya ga masana falsafa irin su Michel de Montaigne, kuma Neostoicism ya zama sanannen motsi saboda rubuce-rubucen Justus Lipsius . [7] A duk waɗannan lokuta ba shi yiwuwa a raba koyaswar falsafar arna da tacewa ta Kirista da aka tunkare su kuma aka sanya su halal.
Tsarin falsafa
[gyara sashe | gyara masomin]
Yayin da gabaɗaya tsarin Aristotelian na rassan falsafa ya tsaya a wurin, abubuwan ci gaba masu ban sha'awa da tashin hankali suna faruwa a cikinsu. A cikin falsafar ɗabi'a, alal misali, matsayin da Thomas Aquinas da mabiyansa da yawa ke riƙe shi ne cewa sassansa uku (da'a, tattalin arziki, siyasa) suna da alaƙa da ci gaba mai fa'ida (mutum, dangi da al'umma). Siyasa, in ji Thomas, yana da mahimmanci fiye da ɗabi'a saboda yana la'akari da kyakkyawan adadi. Wannan matsayi ya zo ƙarƙashin ƙarar damuwa a cikin Renaissance, kamar yadda masu tunani daban-daban suka yi iƙirarin cewa rabe-raben Thomas ba daidai ba ne, kuma ɗabi'a sune mafi mahimmanci na ɗabi'a. [8]
Wasu muhimman lambobi, irin su Francesco Petrarca (Petrarch) (1304-1374), sun yi tambaya game da duk zato cewa abubuwan da suka shafi falsafanci sune mafi mahimmanci. Ya nace, alal misali, a kan darajar abubuwan da suka dace na ɗabi'a. Matsayin Petrarch, wanda aka bayyana da karfi da ban sha'awa a cikin bincikensa akan Jahilcinsa da na wasu da yawa ( De sui ipsius ac multorum jahili ) yana da mahimmanci ga wani dalili: yana wakiltar tabbacin cewa falsafar ya kamata ta bar kanta ta jagoranci ta hanyar maganganu, cewa Don haka manufar falsafar ba wai kawai don bayyana gaskiya ba ne, amma don ƙarfafa mutane su bi mai kyau. Wannan hangen nesa, mai kama da ɗan adam na Italiyanci, zai iya haifar da sauƙi ga rage duk falsafar zuwa ɗa'a, a cikin wani yunƙuri mai tunawa da Plato's Socrates da na Cicero.
Hanyar falsafa
[gyara sashe | gyara masomin]Idan, kamar yadda aka ambata a sama, ilimin kimiyya ya ci gaba da bunƙasa, masu ra'ayin ɗan adam na Italiya (watau masoya da masu aiwatar da bil'adama) sun ƙalubalanci girmansa. Kamar yadda muka gani, sun yi imanin cewa falsafanci za a iya kawo shi ƙarƙashin reshe na magana. Har ila yau, sun yi tunanin cewa jawabin masana na lokacinsu yana buƙatar komawa zuwa ga ladabi da daidaito na tsarinsa na gargajiya. Don haka sun yi ƙoƙari su sanya falsafar tufa mai ban sha'awa fiye da waɗanda suka gabace su, waɗanda fassararsu da tafsirinsu ke cikin Latin na fasaha kuma wani lokacin kawai suna fassara Helenanci. A cikin 1416-1417, Leonardo Bruni, fitaccen ɗan Adam na zamaninsa kuma shugabar Florence, ya sake fassara Aristotle's Ethics zuwa mafi kwarara, wasiƙa da Latin na gargajiya. Ya yi fatan ya sadar da ƙaya na Hellenanci na Aristotle yayin da kuma ya sa rubutun ya fi dacewa ga waɗanda ba su da ilimin falsafa. Wasu, ciki har da Nicolò Tignosi a Florence a kusa da 1460, da Bafaranshe Jacques Lefèvre d'Étaples a Paris a cikin 1490s, sun yi ƙoƙari su faranta wa 'yan Adam rai ko dai ta haɗa a cikin sharhinsu na Aristotle masu sha'awar misalan tarihi ko nassoshi daga shayari, ko kuma ta guje wa mizani. scholastic na tambayoyi, ko duka biyu.
Hukuncin tuki shine cewa yakamata a 'yantar da falsafa daga jargon ta don ƙarin mutane su sami damar karanta ta. A lokaci guda kuma, an shirya kowane nau'i na takaitattun bayanai, fastoci, da tattaunawa da suka shafi al'amurran falsafa, domin a ba da maudu'insu mai fa'ida. Masu ilimin ɗan adam kuma sun ƙarfafa nazarin Aristotle da sauran marubutan zamanin da a cikin asali. Desiderius Erasmus, babban dan Adam dan kasar Holland, har ma ya shirya bugu na Aristotle na Girkanci, kuma a ƙarshe waɗanda suke koyar da falsafar a cikin jami'o'i dole ne su yi kama da cewa sun san Girkanci. 'Yan Adam ba, duk da haka, manyan masu sha'awar yare ne. Akwai kaɗan na misalan tattaunawa ko fassarorin ayyukan Aristotle zuwa Italiyanci a ƙarni na sha biyar. Da zarar an ƙaddara, duk da haka, cewa Italiyanci harshe ne mai cancantar wallafe-wallafe kuma yana iya ɗaukar nauyin tattaunawa na falsafa, ƙoƙari da yawa a wannan hanya ya fara bayyana, musamman daga 1540s gaba. Alessandro Piccolomini yana da wani shiri don fassara ko fassara duka Aristotelian corpus zuwa harshen yare.
Sauran mahimman lambobi sune Benedetto Varchi, Bernardo Segni da Giambattista Gelli, dukansu suna aiki a Florence. An fara ƙoƙarin gabatar da koyaswar Plato a cikin yare kuma. Wannan haɓakar falsafar yare, wanda ya riga ya riga ya fara tuntuɓar Cartesian, wani sabon fanni ne na bincike wanda a yanzu an fara fayyace kwatancensa. [9]
Batutuwa a cikin falsafa
[gyara sashe | gyara masomin]Yana da matukar wuya a yi tsokaci game da hanyoyin da tattaunawa kan batutuwan falsafa suka koma cikin Renaissance, musamman saboda yin hakan yana buƙatar cikakken taswirar lokacin, wani abu da ba mu da shi tukuna. Mun san cewa muhawara game da ' yancin son rai ya ci gaba da tashi (misali, a cikin shahararrun musanya tsakanin Erasmus da Martin Luther ), cewa masu tunani na Mutanen Espanya sun kara damuwa da ra'ayi na matsayi, cewa dueling wani aiki ne wanda ya haifar da babban abu. adabi a karni na sha shida (shin ya halatta ko bai halatta ba?).
Tarihi na baya ya ba da wata kila rashin kulawa ga maganganun Pietro Pomponazzi game da rashin mutuwa a matsayin tambayar da ba za a iya warware ta ta hanyar falsafa ta hanyar da ta dace da Kiristanci ba, ko kuma Pico della Mirandola's Oration a kan Mutuncin Mutum, kamar dai waɗannan su ne. alamomin karuwar zaman duniya ko ma zindikanci. A gaskiya ma, mafi nasara compendium na falsafar dabi'a a cikin lokacin ( Compendium philosophiae naturalis, wanda aka fara bugawa a cikin 1530) Frans Titelmans ne ya rubuta shi, wani friar Franciscan daga Ƙananan Ƙasashe wanda aikinsa yana da dandano mai karfi na addini. [10] Kada mu manta cewa yawancin masana falsafa na lokacin sun kasance aƙalla na ƙididdiga, idan ba masu ibada ba, Kiristoci, cewa karni na sha shida ya ga canje-canjen Furotesta da Katolika, kuma falsafar Renaissance ta ƙare da lokacin Yaƙin Shekaru Talatin (1618). -1648). A takaice dai, addini yana da muhimmiyar mahimmanci a wannan lokacin, kuma da kyar mutum zai iya nazarin falsafa ba tare da tunawa da wannan ba.
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Wannan gaskiya ne a tsakanin wasu don falsafar Marsilio Ficino (1433-1499), wanda ya sake fassara Plato a cikin hasken masu sharhinsa na Girka na farko da kuma na Kiristanci. Ficino ya yi fatan cewa tsarkakakkiyar falsafar za ta kawo sabuntawar addini a cikin al'ummarsa don haka ya canza abubuwa marasa ban sha'awa na falsafar Plato (misali, ƙaunar ɗan luwaɗi da aka ɗaukaka a cikin Taro) zuwa ƙauna ta ruhaniya (watau soyayyar Platonic ), wani abu daga baya Pietro ya canza. Bembo da Baldassare Castiglione a farkon karni na sha shida a matsayin wani abu kuma ya dace da dangantaka tsakanin maza da mata. Ficino da mabiyansa su ma suna da sha'awar 'boyayyun ilimi', musamman saboda imaninsa cewa duk ilimin zamanin dā yana da alaƙa da juna (misali Musa, ya sami fahimtarsa daga Helenawa, waɗanda suka karɓi su daga wasu, duka. bisa ga tsarin Allah don haka ma’amala da juna ta dace a nan). Ko da yake sha'awar Ficino da aiwatar da ilimin taurari ba baƙon abu ba ne a lokacinsa, bai kamata mutum ya danganta ta da falsafar ba, kamar yadda galibi ana ɗaukar su biyu a matsayin rarrabuwa kuma galibi suna cin karo da juna.
A ƙarshe, kamar kowane lokaci a cikin tarihin tunani falsafar Renaissance ba za a iya la'akari da cewa ta samar da wani sabon abu gaba ɗaya ko kuma ya ci gaba da maimaita ƙarshen magabatan sa. Masana tarihi suna kiran wannan lokacin da 'farfadowa' don nuna sake haifuwar da ta faru na zamanin da (musamman na al'ada) hangen nesa, tushe, halayen adabi da fasaha. A lokaci guda kuma, mun fahimci cewa duk wani abin da aka sake amfani da shi yana takurawa har ma da damuwa na zamani da son zuciya. Ba shi da bambanci ga lokacin da aka yi la'akari da shi a nan: tsohon ya gauraye da kuma canza shi ta sabon, amma yayin da ba za a iya yin da'awar sabon juyi na farko a falsafar ba, a cikin hanyoyi da yawa da kira na Kiristanci, Aristotelianism, da Platonism miƙa. Thomas Aquinas ya tsaga ne don samar da wata sabuwar hanya, bisa ga cikakkun bayanai da mabambantan tushe, sau da yawa a cikin asali, kuma tabbas sun dace da sabbin abubuwan zamantakewa da na addini da kuma jama'a mafi fa'ida.
Masanin falsafar Renaissance
[gyara sashe | gyara masomin]
Duba kuma
[gyara sashe | gyara masomin]
- Zamanin Fadakarwa
- Hermeticism
- Renaissance Humanism
- Renaissance sihiri
- Platonism a cikin Renaissance
- Na biyu scholasticism
Manazarta
[gyara sashe | gyara masomin]- ↑ "Renaissance philosophy - Routledge Encyclopedia of Philosophy".
- ↑ Luca Bianchi, '“Aristotele fu un uomo e poté errare”: sulle origini medievali della critica al “principio di autorità”', in idem, Studi sull'aristotelismo del Rinascimento (Padua: Il Poligrafo, 2003), pp. 101–24.
- ↑ Charles B. Schmitt, Aristotle and the Renaissance (Cambridge, MA: Harvard University Press, 1988).
- ↑ Sytsma, David (2021). "Aristotle's Nicomachean Ethics and Protestantism". Academia Letters (in Turanci). 1650: 1–8. doi:10.20935/AL1650. S2CID 237798959 Check
|s2cid=value (help). - ↑ Helpful if weighty guides to philosophical topics in the period are The Cambridge History of Later Medieval Philosophy, ed. by Norman Kretzman et al., and The Cambridge History of Renaissance Philosophy, ed. by Charles B. Schmitt et al.
- ↑ James Hankins, Plato in the Italian Renaissance, 2 vols (Leiden: Brill, 1990, 1991).
- ↑ On the melding of various traditions in moral philosophy see especially Jill Kraye, 'Moral Philosophy', in The Cambridge History of Renaissance Philosophy.
- ↑ David A. Lines, Aristotle's Ethics in the Italian Renaissance (ca. 1300–1650): The Universities and the Problem of Moral Education (Leiden: Brill, 2002), pp. 271–72.
- ↑ For now see Luca Bianchi, 'Per una storia dell'aristotelismo “volgare” nel Rinascimento: problemi e prospettive di ricerca', Bruniana & Campanelliana, 15.2 (2009), 367–85.
- ↑ David A. Lines, 'Teaching Physics in Louvain and Bologna: Frans Titelmans and Ulisse Aldrovandi', in Scholarly Knowledge: Textbooks in Early Modern Europe, ed. by Emidio Campi, Simone De Angelis, Anja-Silvia Goeing, Anthony T. Grafton in cooperation with Rita Casale, Jürgen Oelkers and Daniel Tröhler (Geneva: Droz, 2008), 183–203.