I-Galateo yase-Italy: Umsuka, Imithetho kanye Nokusebenza Kwamanje

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El I-Galateo yase-Italy Kwaqala ngesikhathi seRenaissance, kodwa kuyaqhubeka nokuthonya indlela esihlala ngayo etafuleni, indlela esikhuluma ngayo nabanye, ngisho nendlela esiziveza ngayo emphakathini. Nakuba kungase kuzwakale kuyisidala noma kuxakile, ngemuva kwale mithetho kukhona umgomo wamanje: ukuhlala ndawonye kangcono, ukugwema izimo ezingathandeki, nokuveza isithombe esicwebezelayo ngaphandle kokuba nokubukisa.

Okuyinhloko yakho konke umqondo wokuthi mnumzane weqiniso (futhi, ngokwengeziwe, noma ubani) kumele ngaso sonke isikhathi abe ofanele, onomusa, futhi onesimilo esihle. Ngaphezu kwakho konke, akufanele asho, enze, noma avuse noma yini evusa izithombe ezingathandeki, ezingafanele, noma ezenyanyekayo kumlaleli. Lokhu kulinganisela phakathi kobuntu, amahlaya, kanye nokusebenza kahle yikho okwenze iGalateo yaba umbhalo oyinhloko emlandweni wobuntu.

Iyini i-galateo yase-Italy futhi ngubani owayengu-Giovanni Della Casa

Igama elithi “galateo” NgesiNtaliyane, sekuyigama elifanayo nemikhuba emihle, imikhuba emihle, kanye nemithetho yokuphila ndawonye, ​​futhi livela encwadini encane ethize kakhulu: i-“Galateo overo de' costumi”. Le ncwadi emfushane ngokuziphatha yabhalwa cishe ngawo-1550 futhi yanyatheliswa ngemva kokufa ngo-1558 eVenice, ngesikhathi sokunyakaza kwabantu.

Umlingisi wakhe, UGiovanni Della Casa (owazalelwa eBorgo San Lorenzo ngo-1503 washona eRoma ngo-1556), wayengumbhali ovelele, umbhali, kanye nombhishobhi omkhulu wamaKatolika. Ngaphezu komsebenzi wakhe wesonto, waziveza njengomuntu okhuluma isiLatini nomkhulumeli omkhulu, futhi ukhunjulwa kakhulu ngale ncwadi yemikhuba emihle, eyaba nempumelelo enkulu kusukela ekuqaleni phakathi kwabantu abafunde kakhulu base-Italy.

UDella Casa akazange asungule uhlobo lomculo: lwase lukhona kakade izincwadi zomusa kanye nezincwadi zokuziphatha imisebenzi esakazeke kabanzi, njengencwadi kaBaldassare Castiglione ethi "The Courtier," noma imibhalo ka-Alessandro Piccolomini, uLuigi Cornaro, noma uStefano Guazzo, nayo yayinethonya. Kodwa ithoni ephilayo, ukuhlekisa okucashile, kanye nokunaka izinsizi ezincane zokuphila kwansuku zonke kwenza i-"Galateo" yavelela phakathi kwabo bonke.

Umsebenzi uhloselwe kakhulu izakhamuzi ezicebile ezifuna ukwenza umbono omuhlehhayi nje kuphela ezikhulwini eziphelele esigodlweni. Ngokungafani nomqondo ophakeme futhi ocishe ungafinyeleleki wezinye izincwadi, lapha sithola imiyalelo ngezinto ezingathandeki njengokungazisiki izinzipho esidlangalaleni, ukungakhethi amazinyo, noma ukungakhulumi ngamaphupho angenangqondo athakazelisa umuntu owawaphuphayo kuphela.

Ngokuhamba kwesikhathi, igama elithi galateo laqala ukubhekisela kunoma yiliphi e-Italy incwadi yephrothokholi noma yendlela yokuziphathaNakuba kwamanye amazwe izincwadi eziphefumulelwe yiDella Casa zathola amagama afanele, ngaphandle kokuba leli gama lisabalale kangaka njenge-neologism.

Umongo womlando kanye nokuguquka kwemithetho yobuzwe

Ukuze uqonde umthelela weGalateo, kumele ubekwe endaweni inqubo ende kakhulu yokucwenga amasiko okuyinto, ngokusho kwababhali abanjengoNorbert Elias, eyakha ingxenye "yempucuko" yaseYurophu. Kusukela ekuweni koMbuso WaseRoma kuze kube sekupheleni kweNkathi Ephakathi, ukudla komphakathi kwakunesiphithiphithi futhi imingcele phakathi komphakathi nokwangasese yayifiphele kakhulu.

Kwaphela amakhulu eminyaka, ngisho nasematafuleni ahloniphekile, kwakuvamile amapuleti okwabelana, izibuko kanye nezitsha Ngenxa yesidingo nje: kwakungekho zitsha zokuphakelwa ngazinye njenganamuhla. Abantu babedla ngeminwe yabo, bephuza esitsheni esifanayo, futhi bephuza ngqo emthonjeni womphakathi. Esimweni esinjalo, lapho umlomo nezandla zawo wonke umuntu zithinta ukudla okufanayo, kwakunengqondo nakakhulu ukumisa imithetho yokugwema ukuba yinto ecasulayo noma ephazamisayo.

Ngisho nasesikhathini sakudala UCharlemagne Kwakukhona imizamo yokuletha ukuhleleka emikhubeni nasebuhlotsheni bokuziphatha etafuleni, njengendlela yokusabela emikhubeni eyayibhekwa njengeyobuqaba ngemva kokuhlukana kwezwe lamaRoma. Kamuva, abalobi besikhathi esiphakathi njengoPedro Alfonso (wekhulu le-12) banikeza iseluleko esiqondile njengokuthi, uma umuntu kufanele aphimisele ngesikhathi sokudla, bekwenza lokho ngobuhlakani nangendlela efanele, ngaphandle kokungcolisa izihlalo noma izindawo ezivamile.

Ngekhulu le-13, i- Izingxenye Eziyisikhombisa Zika-Alfonso X Ohlakaniphile Zazihlanganisa izindima ezinemininingwane eminingi mayelana nokuziphatha etafuleni: ukungakhulumi ngenkathi uhlafuna, ukungagcwalisi umlomo wakho kakhulu kangangokuthi kubonakala sengathi uzominza, ukugwema ukuluma ngesandla sakho sonke ukuze ungabukeki uyisiminzi, ukudla kancane ukuze ungaguli ngenxa yokungagayi kahle ukudla, ukugeza izandla zakho ngaphambi nangemva kokudla, ukungasuli izingubo zakho, ukungaculi ngenkathi udla ngoba kubukeka njengenjabulo yokudakwa, noma ukungasheshi ukuya esitsheni esivamile njengokungathi ufuna konke ukudla kwakho.

Lo moya wokuzijwayeza waqhubeka Brunetto Latini, Bonvesin da la Riva, Francesc Eiximenis kanye nabanye abaningi, abaqhubeka nokuthuthukisa iziqondiso zokuziphatha ngekhulu le-14 nele-15. Nokho, ikhulu le-16 lalichuma kakhulu kulolu hlobo lwencwadi, ngezincwadi ezifana nencwadi eshiwo ngenhla ethi “De civilitate morum puerilium” ka-Erasmus waseRotterdam (1530), eyayigxile ekuqeqeshweni kwentsha ngemikhuba emihle, ikakhulukazi etafuleni.

Kuleyo ndawo yokuzalela kuvela i-"Galateo" kaDella Casa, eba yi-"Galateo" Uphawu oluphawulekayo lwase-Italy futhi isungula, ngokuqonda okuningi kanye nokuhlekisa, ingxenye enkulu yalokho esikuqondayo ngemfundo emphakathini.

IGalateo, ezombusazwe kanye nodumo lwamasiko ku-Renaissance Europe

Izazi-mlando zigcizelela ukuthi "iGalateo" akuyona nje incwadi yezindlela zokuziphatha ekhangayo, kodwa futhi iyincwadi umkhiqizo wesikhathi sezepolitiki esibucayiPhakathi kuka-1494 no-1559, i-peninsula yase-Italy yayiyindawo yezimpi eziqhubekayo kanye nokuthathwa yimikhosi yaseFrance, iSpanishi, kanye neJalimane. Izigaba ezibusayo zase-Italy, zihlazekile futhi zithuthumela ngenxa yokuphazamiseka kwamanye amazwe, zazinikela ekuchazeni imibono yamasiko eyayizihlukanisa nala "maqaba" asenyakatho.

Kulesi simo, ukucabanga nge- ulimi olufanele (Iphrojekthi kaPietro Bembo yaseTuscan), umfanekiso we-cardinal ephelele, amamodeli ezakhiwo, kanye nojenene ofanele kunezelwa ezindabeni zomnumzane ofundile onemikhuba emihle. Ngokuchaza ngokunemba okunjalo ukuthi "indoda efanele" kufanele igqoke kanjani, ikhulume, ihlale, noma ihlaya, ababhali base-Italy babethumela umyalezo ongacacile: "Singabantu abazi kangcono ukuthi kufanele baziphathe kanjani eYurophu."

"I-Galateo" ithembele futhi ku- ukuziphatha okuvumelanayo nokulula ifa ku-Aristotle, ikakhulukazi ku-"Nicomachean Ethics" kanye nombono wakhe we-golden mean. UDella Casa, njengo-Erasmus, ufuna ukugwema ukweqisa: hhayi ukuba luhlaza noma ukuthambekela okungenangqondo, hhayi ukubanda okukude noma ukujwayelana okuhlaselayo; imayelana nokuzivumelanisa nesimo sendawo ngomusa nangokulinganisela.

Eqinisweni, uDella Casa ngokwakhe ukhuluma aze athi abantu akufanele bagcine ngokwenza izinto ezinhle, kodwa bafeze ngomusaLowo musa ubuyoba uhlobo lokukhanya okuvela ekwabelaneni okufanele kanye nokuvumelana phakathi kwazo zonke izakhi zesenzo: ithoni yezwi, ukushukuma komzimba, amagama, ukuma, umzuzu okhethiwe, njalo njalo.

Abagxeki abafana no-Giulio Ferroni babone ku-"Galateo" a umthetho oqinile kakhuluCishe kuyacinanisa, kusekelwe ekuqapheleni, ukuzivimbela, kanye nokuthinta ubuzenzisi, okuphikisa ubuqambi kanye namaphutha. Nokho, ezinye izazi zikhomba ukuthi umbhalo ubonisa indlela yesimanje yokuqonda umuntu ngaphakathi kwenethiwekhi yobudlelwano lapho inhlonipho, ukuzithiba, kanye nekhono lamasiko ahlukahlukene kubalulekile khona.

Isakhiwo se-“Galateo” kanye nokwamukelwa kwayo phakathi namakhulu eminyaka

Nakuba idluliselwe kithi njengencwadi encane encane, i-“Galateo” Akuzange kuzelwe nokuhlukaniswa kwezahluko esikwaziyo namuhla. Umbhalo wesandla wesiLatini ogcinwe eVatican (owawuyiParraciani Ricci), kanye nokulungiswa kwe-autograph nguDella Casa, awunaso isihloko kanye nezingxenye ezinezinombolo; kwaba abahleli bakamuva, njengo-Erasmus Gemini ohlelweni lwaseVenetian lwango-1558, abalungisa izindima eziningi kanye nezinhlobo ezahlukene.

Lo msebenzi wandulelwa yincwadi emfushane ngesiLatini ethi, “Of offices inter tenuiores et potentiores amicos"(1546), lapho uDella Casa esevele ecabanga ngezibopho phakathi kwabangane abanezikhundla ezahlukene emphakathini. Ngesikhathi sakhe, isiLatini sasiselulwimi lwezifundiswa ezihlakaniphile, futhi umbhali wayehlonishwa njengomunye wababhali nabakhulumi abahle kakhulu kulolo limi."

Ngokumangalisayo, elithi “Galateo” lathola idumela elithile njengombhalo odumile nohlotshisiwe ngenxa yokuvulwa kwalo okuhloniphekile ngegama lasendulo elithi “conciossiacosaché”. Kodwa-ke, abagxeki abanjengo UGiuseppe Baretti Futhi izimbongi ezisezingeni likaGiacomo Leopardi zamfaka cishe ezingeni elifanayo noMachiavelli njengesibonelo sephrozi yase-Italy yekhulu le-16, eyichaza njengenye yezindawo ezinhle kakhulu futhi "ezise-Attic" zesikhathi sayo.

Izinguqulo zanamuhla zilondoloze lelo fa: izinhlelo eziqondiswa yi U-Emanuela Scarpa o UGennaro Barbarisi e-Italy, kanye nezinguqulo zesiNgisi ezifana nalezo zika-RS Pine-Coffin, uKonrad Eisenbichler noKenneth R. Bartlett, noma leyo ecashunwe kakhulu ngu-MF Rusnak. Zonke ziye zaba negalelo eqinisweni lokuthi “iGalateo” iyaqhubeka nokufundwa njengombhalo oyinhloko emasikweni e-Renaissance.

Ngaphezu kwalokho, incwadi ifundwe maqondana nababhali abafana no UDante noBoccaccioUDella Casa uvame ukucaphuna noma ukulingisa laba babhali, ikakhulukazi lapho ephinda edala isitayela esiphilayo, esilandisa ngendlela ekhumbuza amanoveli aku-"Decameron." Ngaphezu kwalokho, ukuphawula kwakhe ngolimi kuhlobene nomqondo waseTuscan owaphakanyiswa umngane wakhe uPietro Bembo ngaleyo minyaka efanayo.

Imithetho yokuziphatha: kusukela ekubukekeni kuya engxoxweni

Ezahlukweni zokuqala, uDella Casa ubeka umqondo oyinhloko: indoda kumele ibe njalo inhlonipho, inomusa, futhi inesimilo esihleKungase kubonakale sengathi isizotha ekugqokeni noma enkulumweni singaphansi kobubele noma ukuphikelela, kodwa lezi zimfanelo ezincane zibalulekile ekuzuzeni ukwazisa kwalabo abasizungezile.

Omunye wemithetho eyisisekelo ukuthi cha ukuvusa izithombe ezingafanele ezingqondweni zabanye. Lokhu kuhumusha ekugwemeni izinkomba ze-scatological, kungabhekiseli ngokusobala ezidingweni zomzimba, futhi kungagqamisi, ngezimpawu noma amazwana, izinto ezithandwa ukufihla isizotha emphakathini. Isibonelo, akufaneleki ukwenza kube sobala ukuthi usanda kuphuma endlini yokugezela, futhi akufaneleki ukushaya ikhala lakho bese uqala ukuhlola iduku ngokushesha.

Ngokufanayo, umGalathiya uphikelela ukuthi umuntu kumele ukucindezela isifiso sokukhafulela, sokuzikhafula, noma sokuzigxeka Ukuveza amazinyo akho esidlangalaleni akukhona nje ukungakwenzi, kodwa futhi nokugwema noma yikuphi ukushukuma okukhumbuza labo abaseduze nawe ngemisebenzi yomzimba ebhekwa njengeyimfihlo futhi engase ingathandeki.

Ukubukeka kwangaphandle kubalulekile: izingubo kumele zibe kufanelekile ezingeni lezenhlalo Ngokulandela amasiko amanje, inhloso iwukuzilungisa kahle futhi kungabi nokusetshenziswa ngokweqile. Inhloso iwukuzihlanganisa ngokwemvelo nendawo ezungezile, hhayi ukuba yindawo yokunaka ngenxa yobudlabha noma ukunethezeka ngokweqile.

Isahluko esiyinhloko yileso esinikezelwe ku- ingxoxoUDella Casa utusa ukuxoxa ngezihloko ezithakazelisa iningi lalabo abakhona, ukukhuluma nabo bonke ngenhlonipho, nokugwema izimpikiswano ezincane noma ezingcolile. Kungcono ukungaphazamisi noma ukusiza ngokushesha omunye umuntu ukuthola amagama, njengoba lokhu kungahunyushwa njengokungabekezeli noma ukungahloniphi.

Iphinde yelule ukuthi kungandiswa izindaba mayelana amaphupho noma izindaba ezimfushane ezingenasisekeloAmaphupho amaningi, uthi ngokuncane kakhulu, ayisiwula futhi ajabulisa umuntu owawaphuphayo kuphela. Ngokuvamile, umthetho uwukungacasuli noma ukucasula noma ubani ngezihloko ezinganikeli lutho ekuvumelaneni kweqembu.

Ubuciko bokuba semphakathini: imikhosi, ukuthopha, kanye nokunyakaza

I-Galateo inikela ingxenye yokuqukethwe kwayo ku- ukuba khona emicimbini yomphakathi kanye nemikhosiIxoxa ngendlela okufanele siziphathe ngayo lapho sithola udumo noma sihlanganyela emasikweni omphakathi ahilela ukubingelela okusemthethweni, inhlonipho, noma izenzo zenhlonipho. Uma sinikezwa udumo, akuwona umqondo omuhle ukulwenqaba ngokuphelele, njengoba lokhu kungahunyushwa njengokuzikhukhumeza noma ukwedelela lowo osinika lona.

Ngesikhathi esifanayo, uDella Casa akathembi ukuthopha ngokweqile kanye nokuzinikela. Imikhuba emihle idinga inhlonipho eqotho, hhayi uchungechunge lokuthopha okungenalutho okuqondiswe kulabo abanamandla noma ingcebo. Umugqa ulungile: umayelana nokuvuma ukufaneleka ngaphandle kokuzithobisa noma ukuqamba amanga.

Ngokuphathelene nendlela yokunyakaza, umbhali uncoma ukugwema kokubili imvula efana nokunganakiIndoda akufanele igijime sengathi ibalekela okuthile, kodwa futhi akufanele ihambe kancane. Ukulinganisela kanye nokunyakaza okuzinzile kuyingxenye yalowo "moya omuhle" okhuthaza ukuzethemba nenhlonipho kwabanye.

Izahluko zokugcina zigcizelela ukuthi zonke izinyathelo kumele zithathwe impahla nomusaAkwanele ukulandela nje umthetho; umuntu kumelwe enze kanjalo ngendlela evumelana nalabo abasizungezile futhi ehambisana nobuntu bakhe. Ukuqina kokwenziwa akufaneleki njengokunganaki okuphelele.

UGalateo etafuleni: kusukela kokunengekayo kuya kokucwengekile

Lapho "iGalateo" iba khona kakhulu khona kusesithombeni sakhe. imithetho yokuziphatha etafuleniEziningi zazo zicacile. Izindima eziningana zinikezelwe ekuchazeni ukuziphatha okubangela ukunengeka noma ukungakhululeki, ukuze kuxwayiswe ngakho ngqo. Umfundi wanamuhla angase amamatheke, kodwa ukucabanga okuyisisekelo kusanengqondo.

Isibonelo, ukugxekwa kubhekwa kumuntu othi, lapho ephakela iwayini noma ukudla okuzodliwa abanye, faka ikhala lakho esitsheni Ukuhogela noma "ukunambitha" bese unikeza umbono. Ngisho noma kungekho lutho oluwela ekhaleni lakho, umqondo nje awumnandi. Kungcono uma wonke umuntu enambitha kuphela lokho azokuphuza noma akudle, ngaphandle kokungcolisa ukudla kwabanye abantu.

Akulungile ukunikeza iziphuzo ku- ingilazi efanayo lapho umuntu esevele ephuzile khona, ngaphandle mhlawumbe nabangani abaseduze kakhulu noma izinceku ezithembekile. Futhi kuyacasula ukudlulisela i-pear noma i-apula komunye umuntu ngemva kokuluma: ukwabelana kulungile, kodwa hhayi ngento umuntu aseyihlafunile kakade.

UDella Casa uhleka usulu labo abadlayo “njengezingulube ezinezimpumulo zazo ekudleni kwazo”Ngaphandle kokuphakamisa ikhanda lakhe noma ukushukumisa izandla zakhe, izihlathi zakhe zavuvukala sengathi uvuthela umlilo omkhulu. Kuye, lokho akusikho ukudla, kodwa ukugwinya ukudla. Ukuziphatha okuhle kusho ukudla ukudla kwakho ngokuthula, ukuhlafuna ngobuhlakani, nokungaguquli isenzo sokudla sibe umbukwane osabekayo.

Omunye umkhuba awulahlayo yilowo walabo abathi, emibuthanweni yemikhosi, bazihlukanise ngokuba ikakhulukazi i-scatologicalUkuvusa ukudla neziphuzo, ukwenza amahlaya angathandeki ngokugaya kwabanye, noma ukuziqhayisa ngokuba ongcolile njengokungathi kuyihlaya elihlekisayo. Ngisho noma iqembu lihleka, bagcina bebhekwa njengabangenanhlonipho nabangcolile, okushiya umbono omubi kakhulu emibuthanweni ecwengekile.

Ngisho nezinceku ezikhonza etafuleni azikhululekile: akumelwe ziklwebhe amakhanda azo noma enye ingxenye yemizimba yazo phambi kwamakhosi azo, ikakhulukazi ngesikhathi zidla; kumelwe zigcine izandla zazo zibonakala, zingazifihli emahlombe azo noma ngaphansi kwezingubo zazo, futhi zigcine zinjalo. kuhlanzekile ukuze kungabikho mkhondo wokungcolaUkuziphatha kwabo kuyingxenye yombukiso wokudla futhi kunegalelo ekuzizweni kokuhleleka nokuhlanzeka.

Uma izithelo ziyosiwe noma isinkwa sithosiwe UDella Casa weluleka ukuthi kungaphekwa ngamalahle ashisayo. shaya ukuze ususe umlothaKungcono ukushukumisa isitsha kancane noma ukususa ngokucophelela noma yikuphi ukungcola. Kusebenza okufanayo lapho uphakela umhluzi oshisa kakhulu: ukufutha isobho lenkosi yakho kuwukungahloniphi, ikakhulukazi uma umuntu okwenzayo engasondele ngokwanele ukuba angathandwa. Ukufutha ukudla komunye umuntu, uthi, kuwukungacabangeli.

Etafuleni, akunconywa futhi. ukuklwebha ngokuthandaUma ukukhafula kungenakugwenywa, kufanele kwenziwe ngobuhlakani nangendlela enesizotha, sikhumbula ukuthi kunezinkambiso lapho ukukhafula kungavamile ukwenziwa khona, futhi noma kunjalo, umuntu angahlala ekubambezela isikhashana. Umqondo uwukugwema ukugqamisa izenzo zomzimba eziphazamisa ukudla.

Kunconywa ukuthi ugweme ukudla ngentshiseko enkulu uze uqhumuke noma uphefumule, okuyinto engakhululekile kulabo abakuzungezile. Ukuhlikihla amazinyo akho ngendwangu yakho yokusula umlomo noma ngomunwe, ukuhlanza umlomo wakho, nokukhipha amanzi ngokusobala kubhekwa njengokungahloniphi. Futhi, vele, akufanele ushiye etafuleni ukudla kwakho kusamanzi. i-toothpick emlonyeni noma ngemuva kwendlebe, njengokungathi umuntu uyinyoni ethwala utshani esidlekeni noma umgundi wezinwele.

Ukuncika etafuleni, ukuzigcwalisa ngokudla kuze kube yilapho izihlathi zakho seziphambukile, noma ukushukuma komzimba ukuze ubonise ukuthi ujabule kangakanani ngesidlo noma iwayini kuyimikhuba evamile kubanikazi bezindawo zokuphuza utshwala kanye nabaphuza utshwala obuningi kunakwabantu abanemikhuba emihle. Ukudumisa ukudla kwenziwa nge ukulinganiselangaphandle kokukuguqula kube umbukwane.

Enye inkinga ecashile yilena yokuthi ukumema ngokuphikelela Kumuntu osevele ehleli etafuleni: imisho efana nokuthi “awukadli lutho ekuseni” noma “yidla okunye kwalokhu, ngaphandle kwalokho kubonakala sengathi awukuthandi nhlobo” ingenza isivakashi sizizwe sikhathazekile noma sidabuke. Ukunikeza ukudla esitsheni sethu ngqo komunye kufaneleka kuphela uma kunomehluko ocacile wesikhundla okwenza isenzo sibe udumo; phakathi kwabantu abalinganayo, kungabonakala sengathi kuwumzamo wokuzibeka ngaphezu kwabo.

Ngesikhathi esifanayo, akulungile yenqaba ngokuzumayo Lokho omunye umuntu asinika khona njengophawu lokuhlonipha, ngoba kungahunyushwa njengokudelela noma ukusola. Isisekelo esiphakathi, njengoba kunjalo cishe njalo ekuqomisaneni, siyisihluthulelo.

Kusukela "eGalateo yaseSpain" kuya kwezinye izincwadi zesimanje

Umthelela weGalateo wadlula ngokushesha imingcele yase-Italy. ESpain, kwanyatheliswa inguqulo ngo-1584, ethi "I-Galateo yaseSpain"Kuhunyushwe nguDomingo de Becerra. Lo mbhalo, ngokwesiko lezincwadi eziphathelene nokuziphatha kwenkantolo ngaleso sikhathi, uhlukile kowokuqala ngoba awubhekiselwanga nje kuphela enduneni yesigodlo, kodwa nakunoma yimuphi umuntu ofuna ukulandela imithetho yokuziphatha okuhle kwansuku zonke.

Umsebenzi uhlelwe ngezahluko eziyishumi nanhlanu ezinobude obuhlukahlukene futhi wethulwa njenge- Umhlahlandlela wokukhulisa ingane yakini Umbhali ngokwakhe wayenekhono lokwaziwa nokuthandwa ngabantu. Ngaphezu kwezingcezu ezihunyushwe cishe ngezwi nezwi ezivela embhalweni kaDella Casa, kukhona amahlaya, izimfumbe, ngisho nezahluko ezine eziphelele ezingezwe yi-adaptha ukuze okuqukethwe kufinyeleleke kalula ezilalelini eziningi.

Ukufakwa kwenoveli emfushane kuyamangaza.Umlando weSoldán omkhulu“,” esetshenziswa njengesibonelo esisebenzayo sendlela yokulandisa indaba enhle. Le ndaba yathola ukuthandwa okukhulu ngaleso sikhathi, futhi ikhombisa izinga iGalateo, enguqulweni yayo yesiSpanishi, eyayifisa ngalo ukuba ngaphezu nje kohlu lwemithetho: yayifuna ukujabulisa nokufundisa ngesikhathi esifanayo.

Phakathi nekhulu le-17, iGalateo yaseSpain yase ULucas Gracián Dantisco Kwaba nomthelela omkhulu, kwathonya izincwadi ekuziphatheni nasekuhlonipheni. Kamuva, ngesikhathi se-Enlightenment, izincwadi zikaLord Chesterfield zafaka eziningi zalezi zimiso zobuntu, futhi kukhona ngisho nombhalo wesandla wokuzisiza kaGeorge Washington obonisa ithonya likaGalateo.

Ezweni elikhuluma isiNgisi, igama elithi "Galateo" lahunyushelwa esiNgisini kusukela ngo-1575 (inguqulo kaRobert Peterson), ngakho-ke lalitholakala ezitolo zezincwadi. ILondon kaShakespeareAbagxeki banamuhla baveze ukuthi amahlaya kanye nokubukeka kwemidlalo yaseshashalazini kombhalo kusiza ukuqonda imithombo ethile yamahlaya kaShakespeare uqobo, ehlala eqaphela izinhlobo zomphakathi, ihlaya kanye nomehluko phakathi kwenhlonipho nokungahloniphi.

E-United States, uhlelo lokuqala lwaseMelika lwe-"Galateo" lwavela eBaltimore ngo-1811, lune-appendix ethakazelisayo mayelana indlela yokusika nokuphakela inyamaokubonisa izinga lokuziphatha okuhle etafuleni okuhlale kuyindaba engokoqobo kakhulu.

Kusukela ku-Renaissance kuze kube namuhla: ukuziphatha okuhle, ubufazi kanye nokuphila kwansuku zonke

Ngokuhamba kwesikhathi, umqondo wobuqhawe ububuyekeziwe futhi wahunyushwa kabusha. Kwakukhona izikhathi lapho kwakubhekwa khona ukuthi imithetho yokuziphatha okuhle yayisebenza ngokuyinhloko gcina abesifazane endimeni yokuhlobisa, efihla ukuhlakanipha kwakhe nekhono lakhe ngemuva kokubonakala kobuhle, uhlu lozalo, kanye nokuziphatha okungenaphutha.

Leyo modeli yagxekwa kakhulu ngekhulu lama-20, lapho ababhali abaningi beveza ukuthi abesifazane babengaphoqelekile ukufihla "ubuchopho" babo ngemuva kobuso obuhle noma isibongo esidumile. NgesiSpanishi, kwaze kwashiwo ngokusobala ukuthi leli cebo kungenzeka ukuthi lalisebenza kwezinye izikhathi, lapho abesifazane kwakufanele ukufihla ukuhlakanipha kwabo ngemuva kwemikhuba emihle namasiko, kodwa lokho kwakungasamukeleki emiphakathini eyayifisa ukulingana.

Ngesikhathi esifanayo, bande kakhulu izincwadi zesimanje Basebenzisa igama elithi "galateo" ukuchaza indlela yokuziphatha empilweni yansuku zonke: kusukela endleleni yokuziveza emhlanganweni womsebenzi kuya kulokho okufanele ukusho (nokuthi yini okufanele uthule ngayo) emhlanganweni webhizinisi, okuhlanganisa ukuziphatha okuhle ezinkundleni zokuxhumana noma indlela efanele yokukhetha amagama ngokomongo.

Lezi zincwadi zesimanje zinikeza uhambo ngezihloko ezifana nalezi: umlando weGalateoImithetho yokuba ngumuntu odla isidlo sakusihlwa esinenhlonipho, ukuziphatha okuhle etafuleni, izimfihlo zokuba yindoda ekhanga abesifazane, noma iziqondiso zokuba "inkosikazi" ehlonishwayo emphakathini wanamuhla. Ithoni ivame ukuba wusizo, ithembisa ukuguqula umfundi abe ngumuntu ohlakaniphile futhi onemikhuba emihle, okwazi ukuhamba kalula kunoma iyiphi indawo.

Iphinde ikhulume ngezihloko ezithakazelisa kakhulu, njengokuthi imithetho ebiza kakhulu emazweni ahlukene noma imithetho emangazayo umndeni wasebukhosini waseBrithani okumele uyilandele. Kukhona futhi izahluko ezinikezelwe ekutheni ungaba kanjani isakhamuzi esihle, umfundi ohloniphekile, noma uchwepheshe ofanele, kanye nokuzindla ngokuxhumana enkathini yedijithali, lapho ukuziphatha okuhle kudlulela kuma-imeyili, imiyalezo, kanye nokuthunyelwe ezinkundleni zokuxhumana.

Konke lokhu kubonisa ukuthi, nakuba isimo senhlalo sishintshe ngokuphelele kusukela ngekhulu le-16, ukukhathazeka okuyisisekelo kusalokhu kufana: gwema ukubangela ukungakhululeki Kwabanye, bonisa inhlonipho futhi ubonise isithombe esivumelana nendawo ezungezile. Indlela ethile yokwenza kanjalo iyavumelana nezimo, kodwa umqondo weGalateo usaphila kakhulu.

Umlando wokuziphatha okuhle, kusukela ezeluleko zokungakhafuleli etafuleni kuya eziqondisweni ezifundisa ukuthi kufanele uziphathe kanjani emihlanganweni yomsebenzi noma ezinkundleni zokuxhumana, wembula umlando oqhubekayo: Imiphakathi idinga amakhodi, okucacile noma okungacacile kangako, okuvumela ukwabelana ngezikhala ngaphandle kokumangala, okulinganisela inkululeko yomuntu ngamunye nenduduzo yalabo abasizungezile; ukuqonda le ntambo efanayo kusiza ukubona i-galateo yase-Italy hhayi njengento eyigugu, kodwa njengengxenye ebalulekile yomlando wokuhlalisana kanye nesithombe somuntu siqu.