Mutum

Ka'idojin kasancewa mutum... an tsara su ne don kama waɗancan halayen da ke cikin damuwarmu ta mutuntaka da kanmu da kuma tushen abin da muke ɗauka mafi mahimmanci da matsala a rayuwarmu.

mutumci (pl.: mutane ko mutane, dangane da mahallin) mutum ne wanda ke da wasu iyawa ko halayen kamar Dalilin, ɗabi'a, sani ko sanin kai, kuma kasancewa wani ɓangare na al'adun da aka kafa na dangantaka ta zamantakewa kamar dangi, mallaka dukiya, ko alhakin shari'a.^[1] Abubuwan da ke bayyana mutum kuma, saboda haka, abin da ke sa mutum ya ƙidaya a matsayin mutum, ya bambanta sosai tsakanin al'adu da mahallin.

Baya ga tambayar mutum, game da abin da ke sa mutum ya ƙidaya a matsayin mutum don farawa, akwai ƙarin tambayoyi game da ainihi da kai: duka game da abin le ke sa kowane mutum wannan mutum maimakon wani, da kuma abin da ke sanya mutum a wani lokaci mutum ɗaya kamar yadda yake ko zai kasance a wani lokaci duk da duk wani canji.

Ana amfani da nau'in jam'i "mutane" sau da yawa don komawa ga dukan al'umma ko kabilanci (kamar yadda yake a cikin "mutane"), kuma wannan shine ainihin ma'anar kalmar; daga baya ya sami amfani da shi azaman nau'in mutum na jam'i. Ana amfani da nau'in jam'i "mutane" sau da yawa a rubuce-rubucen falsafar da shari'a.

Mutumin da yake ciki

↑ "Personhood – Anthropology". Oxford Bibliographies.

Mutum shine matsayin kasancewa mutum. Bayyana mutum batu ne mai rikitarwa a cikin falsafar da doka, kuma yana da alaƙa da ka'idojin shari'a da siyasa na zama ɗan ƙasa, daidaito, da 'yanci. Dangane da al'amuran shari'a na yau da kullun a duniya, mutum na halitta ko mutum na shari'a ne kawai ke da hakkoki, kariya, gata, alhakin, da alhakin shari'a. Mutum yana ci gaba da zama batun muhawara ta duniya, kuma an yi tambaya yayin kawar da Bautar da gwagwarmayar kare hakkin mata, a cikin muhawara game da zubar da ciki, kare hakkin tayin, da kuma kare Hakkin dabbobi.

Tattaunawar daban-daban sun mayar da hankali kan tambayoyi game da mutuntaka na nau'o'i daban-daban na ƙungiyoyi. A tarihi, kasancewar mata, da bayi sun kasance abin da ke haifar da rikice-rikicen zamantakewa. A mafi yawan al'ummomi a yau, ana bayyana mutane bayan haihuwa a matsayin mutane. Hakazalika, wasu hukumomin shari'a kamar kamfanoni, Jihohi masu zaman kansu da sauran siyasa, ko dukiya a cikin shaida an bayyana su a matsayin mutane. Koyaya, wasu mutane sun yi imanin cewa ya kamata a haɗa wasu kungiyoyi; dangane da ka'idar, ana iya ɗaukar rukunin "mutum" don haɗawa ko a'a da mutane kafin haihuwa ko wasu abubuwan da ba mutane ba kamar Dabbobi, hankali na wucin gadi, ko rayuwar waje.

Bayyanawa ta mutum

Me ake bukata ga mutane su ci gaba daga lokaci zuwa lokaci - ko a wasu kalmomi, don mutum ɗaya ya kasance a lokuta daban-daban?

Bayyanawa ta mutum ita ce ainihin asalin mutane ta hanyar lokaci. Wato, yanayin da ya dace da isasshen yanayin da mutum a wani lokaci da mutum a wasu lokuta za a iya cewa mutum ɗaya ne, yana ci gaba da lokaci. A cikin falsafar tunani ta zamani, wannan ra'ayi na ainihi na mutum wani lokacin ana kiransa matsala ta ainihi. Matsalar daidaitawa ta samo asali ne daga tambayar abin da siffofi ko halaye ke nuna mutumin da aka ba shi a lokaci guda.

Asali wani lamari ne ga duka falsafar yankin Afirka [Ana Buƙatar Hujja [Litation da ake buƙata] Falsafa.[Ana bu'atar Hujja] [ƙi da ake buƙata] wata tambaya a cikin falsafar tahiyar tana cikin wane hankali za mu iya kula da ɗaukar hoto, yayin gano yawancin abubuwan da muka riga za mu iya ba daidai ba.[Ana Buƙatar Hujja]

An gabatar da mafita ga matsalar asalin mutum ya haɗa da ci gaba da jiki na zahiri, ci gaba da hankali da rashin hankali, [2] Ci gaba da cewa babu wani mutum ko kuma ba da shawarwari ga wani lokaci kwata-kwata.[Ana Buƙatar Hujja]

Ci gaban ra'ayin

A cikin tsohuwar Roma, kalmar persona (Latin) ko prosopon (πρόσωπον; Tsohon Girkanci) da farko ana nufin abin rufe fuska da 'yan wasan kwaikwayo ke sawa a kan mataki. Masks daban-daban suna wakiltar "mutane" daban-daban a cikin wasan kwaikwayo.

An ci gaba da inganta manufar mutum a lokacin muhawara ta Trinitarian da Christological na ƙarni na 4 da 5 ya bambanta da kalmar yanayi. A lokacin muhawara ta tauhidi, ana buƙatar wasu kayan aikin falsafa (ra'ayoyi) don a gudanar da muhawara a kan dukkan makarantun tauhidi. Manufar muhawara ita ce ta kafa dangantaka, kamanceceniya da bambance-bambance tsakanin Alamomi (Girkanci na dā: , / Verbum) da Allah. Tunanin falsafa na mutum ya tashi, yana ɗaukar kalmar "prosopon" (Girkanci na dā: πρόσωπον, prósōpon) daga Gidan wasan kwaikwayo na Girka. Saboda haka, an bayyana logos (Girkanci na Dā: Λóγος, Lógos / Verbum), wanda aka gano tare da Kristi, a "mutum" na Allah. An yi amfani da wannan ra'ayi daga baya ga Ruhu Mai Tsarki, mala'iku da dukkan mutane. Trinitarianism yana riƙe da cewa Allah yana da mutane uku.

Tun daga wannan lokacin, an yi canje-canje masu mahimmanci ga ma'anar kalmar da amfani da ita, kuma an yi ƙoƙari don sake bayyana kalmar tare da matakai daban-daban na tallafi da tasiri. A cewar Jörg Noller, aƙalla ana iya rarrabe hanyoyi shida:

"Ma'anar ontological na mutum a matsayin "wani abu na mutum na yanayin tunani" (Boethius).
Ma'anar sanin kai na mutum a matsayin mutum wanda "zai iya ɗaukar kansa a matsayin kansa" (John Locke).
Ma'anar halin kirki da falsafar mutum a matsayin "ƙarshen kansa" (Immanuel Kant). A cikin muhawara ta yanzu, mayar da hankali ya sauya ga dangantakar da ke tsakanin jikin mutum da mutum.
Ka'idar dabbobi (Eric T. Olson) ta bayyana cewa mutane dabbobi ne kuma halayen tunani ko tunani ba su taka rawa a cikin ainihin su ba.
Ka'idar Tsarin Mulki (Lynne Baker), a gefe guda, yayi ƙoƙari ya bayyana mutum a matsayin halitta kuma a lokaci guda mai sanin kansa: jikin jiki ya zama mutum ba tare da ya zama daidai da shi ba. Maimakon haka, yana samar da shi tare da "haɗin kai ba tare da ainihi ba".
[... Wani ra'ayi] don ɗaukar ciki na haɗin kai na mutum ya fito kwanan nan a cikin manufar "rayuwar mutum" (Marya Schechtman). "

Sauran ra'ayoyin suna danganta mutum ga waɗancan jihohin da ake kallo suna da ƙimar gaske ko ƙimar duniya. Ka'idar darajar tana ƙoƙari ta kama waɗancan jihohin da ake la'akari da su a duniya da dabi'arsu, suna ba da damar mutum ya ba da ra'ayin mutum a kan waɗancan ƙasashe. Misali, Chris Kelly yayi jayayya cewa darajar da aka ba wa mutane, dukiyarsu, dabbobi, da fannoni na yanayin halitta saboda darajar da ake kira "dukiya". Richness, Kelly yayi jayana, samfurin "nau'i" da "haɗin kai" ne a cikin wani abu ko wakili. A cewar Kelly, mutane da dabbobi suna da daraja ga halin kirki kuma suna da damar zama mutane saboda su halittu ne masu rikitarwa waɗanda yawancin abubuwan halayyar mutum da halittu ke da haɗin kai ga manufa ɗaya a kowane lokaci, suna nan kuma suna aiki tare da jituwa ta dangi.^[1]

Dubi kuma

Manazarta

Ƙarin karantawa

Cornelia J. de Vogel (1963). Ma'anar Mutum a cikin Tunanin Helenanci da Kirista. A cikin Nazarin Falsafa da Tarihin Falsafa . Fashewa. 2. J. K. Ryan ne ya shirya shi, Washington: Jami'ar Katolika ta Amurka Press. shafi na 20-
[Inda Aka Ɗauko Hoto da ke shafi na 9] Mutum da Siyasa ta Al'adu . New York: St Martin's Press 1996. ISBN 031216176XISBN 031216176X
[Inda Aka Ɗauko Hoto da ke shafi na 9] Magana ta Ruhaniya da Ma'anar Mutane. New York: St Martin's Press 1994. ISBN 031212077XISBN 031212077X
[Inda Aka Ɗauko Hoto da ke shafi na 9] Littattafai da Darajar Mutum. London: MacMillan 1992. ISBN 1-349-22116-3ISBN 1-349-22116-3
(Michael ed.). Missing or empty |title= (help)
[Hasiya] Mutumin: Karatun a cikin Yanayin Mutum . Upper Saddle River, NJ: Pearson. ISBN 978-0-13-184811-5.ISBN 978-0-13-184811-5
Jörg Noller (2019). https://doi.org/10.11588/oepn.2019.0.66403" id="mwAWE" rel="mw:ExtLink nofollow">Mutumin. A cikin: Thomas Kirchhoff (ed.): Online Encyclopedia Philosophy of Nature / Online Lexikon Naturphilosophie . Heidelberg, Universitätsbibliothek Heidelberg: https://doi.org/10.11588/oepn.2019.0.66403.
Eric T. Olson (2019). "Samun Mutum". A cikin: Edward N. Zalta (ed.): The Stanford Encyclopedia of Philosophy (Fall 2019 Edition).

Haɗin waje

Shirin 'Yancin' Yan Adam (Institute for Ethics and Emerging Technologies)

↑ Kelly, Chris (2014-09-22). "Value Monism, Richness, And Environmental Ethics". Les ateliers de l'éthique. 9 (2): 110–129. doi:10.7202/1026681ar. ISSN 1718-9977. S2CID 145811343.

[1] "Personhood – Anthropology". Oxford Bibliographies.

[2] Kelly, Chris (2014-09-22). "Value Monism, Richness, And Environmental Ethics". Les ateliers de l'éthique. 9 (2): 110–129. doi:10.7202/1026681ar. ISSN 1718-9977. S2CID 145811343.

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