Martin Buber Yana Yin Farko

Wadatacce

• Karatun Mahimmancin Karatu
• Kwarewar Tafiya Tafiya

Bambancin Falsafa Martin Buber tsakanin alaƙar I-You da alaƙar I-It ya dace da far. Bambanci tsakanin I-You da I-It shine ko mutum yana bi da wasu da kamanni da kanmu, kamar mutane tare da nasu manufofin, abubuwan da ke faruwa, da rikitarwa-a matsayin batutuwa a takaice-ko kuma da gaske mutum ya ɗauki wasu a matsayin tushen bayanai, a matsayin mataki props, azaman haruffa masu haɗari a cikin labaran namu - azaman abubuwa a takaice. Mutane suna neman magani sau da yawa saboda an ɗauke su a matsayin na wani, ko saboda suna ɗaukar fannonin kansu a matsayin It, ko saboda suna ɓata wasu mutane ta hanyar ɗaukar wasu a matsayin It.

Abin da ya fi wuya a rarrabe shi ne ko mu muna kula da wasu ko kanmu a matsayin ku ko a matsayin ta. Misali, masu ilimin hanyoyin kwantar da hankali galibi suna tambayar abokan ciniki don yin tsokaci kan yadda farfajiyar ke tafiya. Lokacin da na tambayi waɗannan masu ilimin hanyoyin kwantar da hankali yadda suka san cewa suna samun bayanai masu kyau, suna iya ba da amsa a taƙaice ko tsawon lokaci, amma amsoshin yawanci yawanci ko dai ga ra'ayin cewa ya fi kyau a yi tambaya fiye da ba (saboda yin tambaya, sun ce, yana nuna ingantacciyar sha'awa) ko kuma su mutane ne masu nagarta, kulawa, da kwazo waɗanda kowa zai amince da su da kyakkyawan bayani. (Ra'ayina shine marasa lafiya suna riga sadarwa yadda farmakin yake tafiya idan mai ilimin hanyoyin kwantar da hankali ya san yadda ake sauraro da lura.)

Ina kiran wannan gatan warkewa . Mai ilimin hanyoyin kwantar da hankali yana da ikon ayyana alaƙar, kuma ɗayan abubuwan jin daɗin wannan ikon shine 'yancin yin watsi da matsalar da mai haƙuri ke ciki lokacin da aka nemi amsa. Wannan kuma yana faruwa lokacin da shugabanni ke tambayar ma'aikata don ba da amsa, gudummawa ga asusun ranar haihuwa, da sauransu. Maigidan yana da tabbacin cewa ya sanar da cewa ma'aikaci yana da cikakken 'yanci, ba tare da yanke hukunci ba, don yin magana da hankalinta, da ƙin shiga, da sauransu, yayin da shi maigidan ɗaya yake auna matakan da yake mayar da martani ga maigidan nasa, wanda shi ma haka yake tabbatacce cewa ana iya ba da amsa kyauta. Don haka, tambayar mai haƙuri don ba da amsa yana ɗaukar marasa lafiya azaman It, a matsayin wani abu wanda ba shi da rikitarwa na masu canji don yin jayayya da abin da mai ilimin hanyoyin kwantar da hankali ke yi.

Wannan kuma ana kiranta da tasirin ɗan wasan kwaikwayo ko kuma, bayan an yi masa fyade, da kuskure kuskure na asali . Tsohuwar ra'ayi ce, wacce aka bayyana aƙalla kamar Tolstoy, cewa muna danganta mugun halin wasu ga hali da namu ga masu canjin yanayi. A takaice dai, muna godiya da sarkakiyar yanayin namu ba maƙasudin sauran mutane ba. A takaice dai, muna ɗaukar wasu a matsayin It, a matsayin amsawa ga algorithms masu sauƙi maimakon gudanar da hadaddun tsararru masu canji da mutane ke gwagwarmaya da su.

Dalibai na suna yi min rubutattun takardu akai -akai suna warware rikice -rikice daga aikin su ko daga aji ko daga rayuwarsu. Ina rokon su da kada su yi amfani da kalmar “rashin mutunci,” a maimakon su maye gurbin kalmar “rashin biyayya”. “Abokiyar zama na ta yi min rashin biyayya lokacin da ta bar kwanukan datti a cikin kwanon rufi” ya fayyace abin da ke faruwa. A cikin yanayin da ake da'awar fifikon ko ƙwarewar aljanu kuma ana buƙatar masochism na ɗabi'a ga kowa a cikin neman lambar yabo a wasannin Olimpics na gefe, an san fa'idodin matsayin wanda aka azabtar, kuma an bayyana waɗannan a cikin da'awar rashin daraja. A gare ni, shi ma misali ne na samun wahalar rarrabewa yayin da ake ɗaukar mu a matsayin Ku ko It. Muna yawan tunanin ana girmama mu a matsayin ku yayin da muka sami hanyarmu kuma muka rage zuwa lokacin da ba mu yi ba. Amma ɗan tunani ya bayyana cewa ana iya ɗaukar mutum a matsayin cikakken ɗan adam kuma har yanzu yana cikin takaici, kamar yadda za a iya ɗaukar mutum a matsayin cikas kuma a haɗa shi ko kuma kamar yadda za a yi wa mutum sujada da rashin mutunci.

A cikin warkarwa, marasa lafiya da masu warkarwa galibi suna rikitar da jin daɗi tare da kula da ku a matsayin Ku da takaici tare da ɗaukar shi azaman It. Marasa lafiya waɗanda suka saba da magani azaman Za su iya yin bacin rai sosai idan aka bi da ku. Ma'anar cewa suna da buƙatun ɗan adam, kamar jima'i, tashin hankali, dogaro, ko waɗanda suke alaƙa da jinsi, na iya haifar da tashin hankali. Abu ɗaya, yana tayar da tambayoyi masu haushi game da dalilin da ya sa suka yi watsi da waɗannan buƙatun na dogon lokaci. Ga wani kuma, aikin su na ramawa a matsayin manyan mutane (ko fifikon ɗan adam ga irin waɗannan buƙatun ko haƙurin ɗan adam na takaici) ya sa bayyanar da bukatun ɗan adam wani nau'in cin mutunci ne. Wasu marasa lafiya za su dage a kula da su a matsayin mahaukaciyar guguwa, a matsayin dusar ƙanƙara, ko kamar bakan gizo; idan kun ɗauke su a matsayin Ku, za su zarge ku da ƙoƙarin ƙasƙantar da ku, murkushe su, ko lalata su.

Marasa lafiya waɗanda ke kula da wasu azaman Yana iya zama masu fushi ko fushi idan mai ilimin hanyoyin kwantar da hankali ya shiga matsayin ku. Magunguna masu kyau suna yin wannan ba ta hanyar gargaɗin marasa lafiya don kula da su da kyau ba amma ta hanyar bincika abin da ke faruwa lokacin da ake kula da mai ilimin azaman It. Idan mun san komai game da farfajiya, shine ya fi tasiri idan yana haɗin gwiwa, amma marasa lafiya da yawa ba za su iya haɗin gwiwa tare da wasu mutane ba kamar yadda injiniyan software ya haɗa kai da kwamfutar ta. A zahiri, wannan mummunan kwatanci ne, saboda injiniyoyi galibi suna ba da ƙarin halayen mutum mara kyau ga kwamfutocin su, kuma masu sassaƙaƙƙun siffofi suna ba da fifikon ɗan adam ga kayan su fiye da marasa lafiya da yawa da ke ba wasu mutane.

"Ya ku ƙaunataccen talaka, babu wanda ya isa ya sha wuya kamar yadda kuke" hakika ya fi alheri fiye da "Bari mu bincika wanne ne tsarin tunanin ku ke shiga taku saboda ilimin halin ɗan adam ne kawai zan iya taimaka muku da shi." "Bari in ba ku wani maganin shafawa don kada haƙoranku su yi rauni" ya fi kyau "Bari in koya muku fure." Amma a lokuta biyu, na farko yana ɗaukar rashin lafiyar mara lafiya a matsayin rashin jin daɗi wanda dole ne a sarrafa shi, na biyun kuma yana ɗaukar mara lafiya a matsayin mutum.

Akwai abubuwa da yawa na Buber a cikin ka'idodin tsarin rikice-rikice, tsarin kula da lafiya wanda ke jaddada ma'anonin haɗin gwiwa waɗanda ke tasowa a cikin jiyya, da tasirin mutum na mai ilimin hanyoyin kwantar da hankali. Freud da farko ya ɗauki mara lafiya ya zama wani irin wuyar warwarewa, kamar likitan da ke bin diddigin kamuwa da cuta, duk da cewa a cikin 1895, ya fara kula da mutum, ba cutar ba, kuma ya fara la’akari da gudummawar da yake bayarwa ga aikin ba a matsayin mai gurɓatawa ba. amma a matsayin babban abin da ke aiki.

Karatun Mahimmancin Karatu

Kwarewar Tafiya Tafiya