- Ifilosofi kaDiogenes kanye nokugxeka ikhuthaza ukwaneliseka kanye nokuphila okulula, okuvumelana nemvelo futhi okungenazo izidingo ezingadingekile.
- UDiogenes wasebenzisa ukucasula, ukungabi namahloni, kanye nokukhuluma ngokukhululekile njengamathuluzi okusola ubuzenzisi bomphakathi nokuveza umyalezo wakhe wefilosofi.
- Ifa lakhe laba nomthelela omkhulu ekugxekeni nasekuziphatheni okubi kamuva, yize namuhla liye laphambukiswa kancane yi-“Diogenes syndrome” eqanjwe kabi.
La isithombe sikaDiogenes waseSinope Usengomunye wezimpawu eziphawuleka kakhulu zefilosofi yasendulo: indoda eyayilahla cishe konke, yahlala emigwaqweni, futhi yazinikela ekucasuleni idolobha layo ukuze lidalule ubuzenzisi balo. Impilo yakhe, eyedlulele kangaka futhi yaseshashalazini, ivame ukumboza ukujula komcabango wayo.
I-Cuando habla de la Ifilosofi kaDiogenesSivame ukucabanga ngezindaba ezimfushane ezifana nomgqomo, isibani emini, noma "phuma elangeni lami" elidumile aliphonsa ku-Alexander Omkhulu. Kodwa ngemuva kwalezi zigcawu kukhona indlela ephelele yokuqonda injabulo, inkululeko, kanye nobuhle obaphawula amaCynic futhi bashiya uphawu lwawo ezinyakazweni zakamuva ezifana nobuStoicism.
Ukugxeka: Isikole sefilosofi sikaDiogenes
Ukuze siqonde uDiogenes, kubalulekile ukumfaka esimweni ubuhlanya, isikole sangemva kokubusa kukaNkulunkulu Eyasungulwa ngu-Antisthenes, omunye wabafundi bakaSocrates abavelele kakhulu, amaCynic aqala ngomqondo ocacile kakhulu: abantu kakade banayo yonke into edingekayo ukuze babe bahle futhi bajabule, ngaphandle kokudinga ukunethezeka, amandla, noma ukuqashelwa.
Lo msinga womcabango wawuthi umgomo wokuphila ukufeza ukuzimela komuntu siqu okunamandlaLokhu kufezwa ngokuhlanganisa ukusebenzisa ingqondo nendlela yokuphila edinga kakhulu. Umuntu ogxekayo ufisa ukukhululeka kukho konke: ezifisweni zakhe, okwesaba kwakhe, ezintweni anazo, emibonweni yabanye, ngisho nasezinhlinzekweni zakhe ngokomzwelo.
Ezingeni lemfundiso, ukugxeka wenqaba i-metaphysics kanye nazo zonke lezo zakhiwo zemicabango ezisuka ezintweni ezibonakalayo: umlingo, izinkolelo-ze, inkolo engenalutho... Esikhundleni salokho, igxila emzimbeni nasemvelweni (physis), okungukuthi, kulokho okungabonwa ngqo futhi kuqinisekiswe.
Ngaphezu kwalokho, amaCynic ayephawulwa ngobudlova ukugxekwa kwemithetho nezivumelwano zomphakathi (amagama). Babecabanga ukuthi imithetho eminingi, izikhungo namasiko asebenza kuphela ekwenzeni impilo ibe nzima futhi adale izidingo zokwenziwa ezazigqilaza abantu, zibahlukanise nokuphila okulula nokuhle.
Kusukela kulo mbono, isihluthulelo senjabulo (i-eudaimonia) sasiseku- ukuzimela noma ukuzibusaUkuphila ngezinto ezincane, ukulahla okungadingekile, nokuhlakulela ukuzimela kwangaphakathi okungaxhomekile kunoma yini yangaphandle. Le nhlanganisela yokuzidela, ukugxekwa komphakathi, kanye nokuphishekela ubuhle iyinhliziyo yefilosofi yamaCynic.
UDiogenes waseSinope: umgxeki ogqamile kakhulu
UDiogenes, owayephila phakathi kwekhulu lesi-5 nelesi-4 BCE, wazalelwa e- ISinope, ogwini loLwandle OlumnyamaWazalelwa emndenini ocebile, impilo yakhe yashintsha kakhulu: wagcina esedingisiwe, mhlawumbe wagqilazwa ngesinye isikhathi, wahlala e-Athens, lapho aqala khona ukuphila impilo encishisiwe ngokuphelele.
Enye yezinto zokuqala ezivelele ukuthi uDiogenes akazange aziveze njengesakhamuzi saseSinope, kodwa njengomuntu ohlala eSinope. kosmopolitês, isakhamuzi somhlabaLeso sitatimende sifingqa ukwenqaba kwakhe imingcele yezombusazwe kanye nobunikazi bendawo: wayengazi lutho ngaphandle kwendawo yokuhlala futhi ngokuziqhenya wazibeka ngaphandle kwesimo esivamile sokuba yingxenye yayo.
E-Athene, uDiogenes uba yi- Umfundi odumile kakhulu ka-AntisthenesKodwa ngokushesha wathatha imibono yobuCynic wayisa phambili kakhulu kunothisha wakhe. Ngenkathi u-Antisthenes egxeka izikhungo zasejimini laseCynosarges (lapho igama elithi "amaCynic," elihlobene nenja, livela khona), uDiogenes wathola igama lesidlaliso elithi "inja" ngokuziphatha kwakhe okuvusa inkanuko kanye nokwedelela okusobala izindinganiso zomphakathi.
Ukubukeka kwakhe nendlela yakhe yokuphila kwakuyingxenye eyinhloko yomyalezo wakhe: wayegqoka intshebe engahlelekile, izinwele ezinde noma ezigundwe kakhuluIzingubo ezindala, isikhwama, kanye nenduku yokuhamba. Wayengenakho okungaphezu kwalokho ayengakuthwala, enqaba noma yikuphi ukunethezeka okwengeziwe. Lowo moya ofana nowokucela wawungeyona ingozi, kodwa wawuyindlela eqondile yokugxeka ukuthanda kakhulu idolobha ngokunethezeka kanye nesikhundla.
Eqinisweni, uDiogenes waphila kulokho isiko elikuvezayo njenge- ibhere noma imbiza enkulu Emaphethelweni ase-Athene, elala ngaphandle futhi edla noma yini ayengayithola noma ayengayithola. Ikhaya lakhe elingokomfanekiso kwakungeyona indlu ngomqondo ovamile, kodwa kunalokho kwakuyisitsha esincane esasiqinisa isithombe sakhe njengendoda eyayinqamule izibopho nazo zonke izinto ezivamile zokunethezeka.
Impilo elula, ukwaneliseka kanye nokwenqaba okungadingekile
KuDiogenes, indoda ejabule ngempela yileyo Akudingi lutho oluningi kakhuluZonke izidingo ozifaka empilweni yakho zingenye indlela. Yingakho athatha ukweqisa ukulahla izinto ezibonakalayo: akagxekanga nje kuphela ingcebo, kodwa nanoma yikuphi ukukhathazeka okungadingekile okuhlobene nezinto ezibonakalayo.
Ngokuvumelana naleso simo sengqondo, kukhona indaba edumile elandiswa nguDiogenes Laertius: isazi sefilosofi sasinesitsha samanzi okuphuza, kwaze kwaba yilapho sibona ingane iphuza ngezandla zayo. waphonsa isitshaWaphawula ukuthi umfana wayemfundise ukuthi ngisho naleyo nto yayingalahleka. Inhloso yakhe kwakuwukubonisa ukuthi cishe konke esikubheka njengokubalulekile empeleni kuyindaba nje.
Ukwaneliseka kukaDiogenes kwakungeyona nje eyomnotho noma yezinto ezibonakalayo, kodwa futhi kwakusho ukuzimela ngokomzwelo nangokwenhlaloAmaCynic ayefisa ukuzimela ngaphandle kokuqashelwa, udumo, ubungane obuzicabangela bona, kanye nezifiso zenhlanhla. Lokhu kwakungasho ukuthi ayedelela ubungane bangempela, kodwa kunalokho ayenqaba ukuboshwa ubudlelwano obuzonciphisa inkululeko yawo.
Ngokuhambisana nalo mbono, baphikisana imithetho, amasiko kanye nezikhungo ababekubheka njengobuciko obucindezelayo. Noma yini eyayisho isithiyo esingafanele kwakumelwe ibuzwe: amasiko, izindima zomphakathi, ukubukeka, izinqubo… UDiogenes wayeqonda ukuthi eziningi zalezi zimiso zazifihla ukuntuleka kobuhle bangempela.
Le ndlela yokuphila yokuzincisha ukudla yayihloselwe umgomo oqondile kakhulu: ukufeza impilo elungile, enhle, engenazo iziphiwo ezimbiKuye, nakubantu abagxekayo ngokuvamile, ubukhulu bomuntu abuhlali kulokho anakho, kodwa emandleni akhe okulawula izinkanuko zakhe, asuse izifiso ezingadingekile futhi aphile ngokuvumelana nokucabanga kanye nemvelo.
U-Anaideia kanye ne-parrhesia: ubuciko bokuvusa ukuze ukhulume iqiniso
Esinye sezici ezivelele kakhulu zikaDiogenes kwakuyi- i-anaideia, ukungabi namahloni okuqaphelaLokhu akusikho ukudelela okungadingekile, kodwa isu lefilosofi: ukuziphatha ngendlela ehlazisayo ukuze kudalulwe ukungahambisani komphakathi futhi kuphoqeleke ukuthi uzibuke esibukweni.
Kanye nalokhu kungahloniphi, uDiogenes wasebenzisa Parrhesia, ekhuluma ngobuqotho futhi ngaphandle kokwesabaWayekhuluma ngengqondo yakhe kunoma ubani, ngaphandle kokuhlehla phambi kwabanamandla noma abanethonya. Wayekholelwa ukuthi ifilosofi kufanele iphazamise, iphazamise, futhi inyakazise izinto, ngoba uma kungekho muntu okhathazwa yilokho okushoyo, mhlawumbe ukucabanga kwakho akunangozi futhi akunalo iqiniso.
Ngakho-ke, uPlato wambiza, ngendlela ehlambalazayo, ngokuthi "uSocrates uphambukile"Ukuqhathanisa kwakungeyona ingozi: njengoSocrates, uDiogenes wazibuza ngezindinganiso zesikhathi sakhe, kodwa wakwenza ngendlela egqamile nebonakalayo, ethatha leso simo sengqondo sokugxeka saze saba yinto yokuhlanya emehlweni abantu besikhathi sakhe.
Kodwa-ke, ngaphansi kwaleyo ngaphandle engavamile kufihlwe ukuqonda okujulile kwemvelo yomuntuUkucasula kwakhe kwakungeyona into engacabangeki: kwakunesisekelo esiqinile sokuziphatha. Isenzo ngasinye, yonke indaba, yayifuna ukucacisa ukuthi abantu abaningi baphila bebanjwe yimibono ekhohlisayo, ukubukeka, kanye nemibono engamanga yempumelelo.
Ngamazwi akhe, uDiogenes wazichaza njengomuntu odumile. Inja eyaziyo ukuthi ikhotha bani, ikhonkothe bani, nokuthi ilume bani.Wayebancoma labo ababenikela ngomusa, ebathethisa labo ababenqaba ukwabelana, futhi ebaluma ngendlela engokomfanekiso labo ababeziphatha kabi noma ngobuzenzisi. Lesi sithombe senja yesazi sefilosofi sihambisana nokuchazwa kukaPlato encwadini ethi "The Republic" kwenja njengesilwane esithanda ulwazi.
Injabulo, imvelo, kanye nokwaneliseka kuDiogenes
Enhliziyweni yakho konke, ifilosofi kaDiogenes igxile embuzweni owodwa obalulekile: Ikuphi injabulo yangempela? Ngokungafani nomuzi owawuhlobanisa impilo enhle nengcebo, udumo, kanye nokunethezeka, wagcizelela ukuthi injabulo ihlala ebuntwini nasekuzijabuliseni, hhayi ezintweni zangaphandle.
KuDiogenes, indlela eya kuleyo mpilo enhle idlula ukuphila ngokuvumelana nemveloLokhu kusho ukuzivumelanisa nesigqi semvelo, ukuhlonipha izidingo eziyisisekelo zomzimba, nokungangezi izendlalelo zobuciko ezisihlukanisa nalokho okubalulekile. Uma indlela yethu yokuphila ilula, kuba lula kakhulu ukuthola ukuthula kwangaphakathi.
Kulo mbono, injabulo akuyona isimo senjabulo esidlulayo, kodwa i-eudaimonia esekelwe ekuzinzeni kwangaphakathiLokhu kuzinza kutholakala ngokuhlakulela ukuhlakanipha okusebenzayo kanye nobuhle, ukuze izinguquko zangaphandle (ukulahlekelwa yimpahla, ukugula, ukugxekwa) zingabhubhisi ukulingana kwethu.
AmaCynic abeka inani elikhulu ku ukuzithiba kwezinkanuko nezifisoHhayi ngenxa yokudelela injabulo ngokwayo, kodwa ngoba babazi ukuthi ukuba yisigqila sezifiso ekugcineni kuholela ekukhungathekeni nasekuhluphekeni. Ngokuzibamba izinkanuko nokunciphisa izidingo, umuntu uba ngozimele kakhulu futhi ozimele.
Ngakho-ke, umqondo kaDiogenes wawuyi- impilo elula, eyiqiniso, nengesabilapho umuntu aneliseka ngokuncane, ekhuluma ngokukhululeka, futhi ephila ngokuvumelana nalokho akushumayelayo. Indlela yakhe yokuphila yayingeyona nje indlela yokuhlobisa ifilosofi: kwakuyisigijimi esiyinhloko. Wayengafuni ukufundisa ithiyori; wayefuna ukuhlanganisa ithiyori yakhe kuzo zonke izenzo zansuku zonke.
Ama-anecdotes adumile: isibani no-Alexander Omkhulu
Phakathi kwezindaba eziningi ezithiwa zibhalwe nguDiogenes, enye yezindaba eziphindaphindwa kakhulu yilena ka- Ngihamba e-Athens nginesibani esikhanyisiwe eminiLapho ebuzwa ukuthi wenzani, waphendula ngokuthi wayefuna “indoda ethembekile.” Lesi sigameko sisebenza njengokugxekwa okuqondile kokuntuleka kobuqiniso nobuhle abubona endaweni yakhe.
Le ndaba ifanekisela funa lokho okubaluleke ngempela Empilweni, ngale kweziqu, ingcebo, noma ukubukeka, uDiogenes wayenganeliswa ngabantu abahlonishwayo ngaphandle: wayefuna ukuthola umuntu ophila ngokuvumelana nobuhle ngempela, futhi ongathonywa yizingcindezi zomphakathi.
Indawo yokuhlangana no- U-Alexander the GreatNgokwesiko, inkosi, ihlabeke umxhwele udumo lwalesi sazi, yaya kuyo yambuza ukuthi ingamenzela yini noma yini. UDiogenes, owayethamela ilanga, waphendula wathi: “Yebo, Suka eceleni, uvimba ilanga lami"Impendulo engenangqondo njengoba ivumelana nokwedelela kwakhe amandla."
Ngaleso senzo, uDiogenes wabonisa ukuthi ngisho nombusi onamandla kunabo bonke emhlabeni wayengenakumnika noma yini ayeyazisa ngaphezu kweyakhe inkululeko nokuthulaWayengadingi ingcebo noma umusa: ayekufuna nje kwakuwukuba ilanga lingavimbeki. Ukushaywa okuqondile kokuzikhukhumeza kwababusi abakhulu.
Lezi ziqephu zaqinisa isithombe sakhe njengo umuntu ongahlonishwa futhi owesatshwayo Ngesikhathi esifanayo, wayengumuntu abaningi ababembheka njengohlanya, kodwa okwakunzima ukunganaki ukungaguquguquki kwakhe nesibindi sakhe. UDiogenes, ngokuba khona kwakhe, wasikhumbuza ukuthi kunezinye izindlela zokuqonda ukuthi yini eyakha impilo egculisayo.
UDiogenes, Abagxeki, kanye nobuStoic
Ifa likaDiogenes lazwakala ku- abagxeki kamuvaabamukela indlela yabo yokuphila ehluke ngokuphelele. Eqinisweni, lona kanye igama elithi “cynic” livela kwelithi “kunikos”, “njengenja”, futhi liveza leso sifiso sokuphila ngokwemvelo, ngaphandle kwemikhuba yabantu ababeyibheka njengeyonakele noma engadingekile.
AmaCynics aphikisana, isibonelo, ukuqedwa kobugqila kanye nokulingana kwamalungelo phakathi kwabesilisa nabesifazane, into eyayimele inselele eqondile ohlelweni lomphakathi lwesikhathi sabo. Omunye wabantu abaziwayo kakhulu kulokhu nguHipparchia, omunye wezazi zefilosofi zokuqala zesifazane emlandweni, owaphula imithetho eyayibekelwe abesifazane besikhathi.
Ngesikhathi esifanayo, ingxenye ye Ukuziphatha okugxekayo kwathonya ubuStoyikiKodwa-ke, lesi sikole esisha saletha ushintsho olukhulu endleleni yokwenza izinto. Nakuba uMgxeki ebhekana nomphakathi ngokucasula nokugxeka okusobala, uMstoiki uzama ukuguqula iqiniso ngokubeka isibonelo sobuhle obuvela ngaphakathi kwezakhiwo ezikhona.
Ngamanye amazwi, umuntu ogxekayo uzibona cishe njengomuntu ovamile umuntu wangaphandle ekhonkotha evela ngaphandle ukusola ububi bomuzi, kuyilapho umuntu oyisishoshovu ekhetha ukugcina ukuzibophezela okuthile ohlelweni lomphakathi, ezama ukuluthuthukisa ngokuziphatha okuyisibonelo nokunengqondo.
Noma kunjalo, womabili la manzi abelana ngomqondo wokuthi Inkululeko yangempela ingaphakathi.okungaxhomekile engcebweni noma esikhundleni, nokuthi ubuhle buyisisekelo sempilo enhle. Ngalo mqondo, uDiogenes usebenza njengophawu oluvelele kakhulu lomqondo wendoda ehlakaniphile amaStoyiku ayezowuthuthukisa kamuva.
I-"Diogenes syndrome" eqanjwe kabi
Namuhla, igama elithi Diogenes livame ukuhlotshaniswa negama elithi Isifo esibizwa ngokuthi "i-Diogenes syndrome"Lokhu kudale ukudideka okukhulu ngokuthi wayengubani ngempela lo mfilosofi nokuthi wayemele ini.
Lokhu okubizwa ngokuthi yi-syndrome kwaduma ngawo-1970, ngokusekelwe ezifundweni ezichaze abantu asebekhulile abanganaki kakhulu inhlanzekoukuzihlukanisa nabantu kanye nokuthambekela kokuqongelela udoti nezinto ezingenamsebenzi. Abanye babehlala ezimweni eziphithizelayo kangangokuthi kwakungasekho ndawo yokuhlala emakhaya abo.
Kodwa-ke, ukuxhumana noDiogenes kwakuyisisekelo okukha phezulu futhi okungenakho ukuqinaUkubonakala kwakhe okusobala njengesinxibi kanye nokuphila kwakhe kobumpofu ngokuzithandela kwathathwa njengokubhekisela, ngaphandle kokucabangela isizinda sefilosofi kanye nokuvumelana kokuziphatha okwakuqondisa ukuziphatha kwakhe.
Into exakile ukuthi i-International Classification of Diseases (ICD-11) kanye ne-DSM-5 azisasebenzisi ilebula elithi "Diogenes syndrome". Kunalokho, zibhekisela ku- ukuphazamiseka kokuqongelela imaliukugxila ebunzimeni bokulahla izinto, kungakhathaliseki ukuthi zibaluleke kangakanani, kanye nasekutholeni ngokweqile kwezinye izimo.
Lezi zincwadi azibhekiseli kuDiogenes noma ekubukekeni komzimba okunganakwanga njengesici esibalulekile, okubonisa ukuthi lokhu kuhlangana kwehliswe kwaba yimininingwane ecishe ibe yindaba emfushane. Ngokombono wefilosofi, ukubiza isifo ngegama lakhe kwakuyinto engavamile. iphutha elilimaza ifa lakheNgoba uDiogenes akazange aqoqe lutho futhi wasebenzisa uhlobo olubi kakhulu lokuhlukanisa izinto.
UDiogenes ubezothini ngakho konke lokhu?
Uma uDiogenes engabuzwa ngalokhu kusetshenziswa kwegama lakhe, ngokuqinisekile ubengeke achithe isikhathi izingxoxo ezingapheli zemfundisoNjengoba nje kunjalo, angathanda impendulo emfushane, ehlekisayo, nelimazayo, mhlawumbe ehambisana nesenzo esithile saseshashalazini esenza iphuzu lakhe lacaca.
Cishe ubezohleka ukungqubuzana kokuhlanganisa isithombe sakhe Ukuqongelela kwakhe imali ngokuphoqelela kwakungeyona yodwa imbangela yesifo; impilo yakhe yonke yayihlanganisa ukulahla izinto ezingadingekile. Ukuzidela kwakhe kwakungahlobene nakancane nesifo sofuba, kodwa kunalokho kwakunesinqumo esiqondile sokuphila ngezinto ezincane ukuze agxile ebuntwini obuhle.
Njengoba eqinisile ekuvikeleni kwakhe i-physis, ngokuqinisekile wayezokwenqaba ukuboshwa izingxoxo zamagama ezingenalutho Futhi wayesikhumbuza ukuthi okubalulekile akulona igama lesifo, kodwa indlela yangempela abasizwa ngayo labo abahlushwa yiso. Kuye, okwakubalulekile kwakuwukusebenza njalo, isenzo esiqondile, kunokuba kube yinkulumo eyinkimbinkimbi.
Ngokuhambisana nefilosofi yakhe, uDiogenes wayezoqhubeka nokuqongelela kuphela lokho ayekubheka njengokubalulekile: ukuhlakanipha kanye nokuhlangenwe nakho kokuziphathaAkukho zinto, imihlobiso, noma amalebula. Futhi bekungeke kube nzima ukumcabanga "ekhonkotha" ngamahlaya angabonakali into efana nokuthi, "Kunabantu abathanda ukuvikela isithombe sakhe kuyilapho benganaki impilo yabo enhle."
Indlela uDiogenes waseSinope ahamba ngayo ibonisa izinga impilo elula kakhulu, ehluthwe imihlobiso Futhi uma kugxilwe ebuntwini obuhle, kungaba yinselele eqhubekayo ezindinganisweni ezibusayo: ukwaneliseka uma kuqhathaniswa nezifiso; ubuqiniso uma kuqhathaniswa nokubonakala; inkululeko yangaphakathi kanye nenkulumo evulekile uma kuqhathaniswa nokuzithoba emandleni. Noma ngabe kungakhululeki kangakanani, isibonelo sakhe siyaqhubeka nokusikhumbuza ukuthi eziningi “zezidingo” zethu azilutho ngaphandle kwamaketanga asivimbela enjabulweni esizishoyo ukuthi siyayifuna.
