Ku-G. Olson's Z-okuthunyelwe ku-Empathy
Kungenxa yezizathu eziningi zezimanga ezijabulisayo lapho i-ZSpacer yamanje ihlangane no-Gary Olson's fantastic Z-posting of October 13 enesihloko esithi "Age of Empathy". Esinye salezo zizathu kwaba ukutholakala nokuba khona kwama-athikili ka-Z adlule ngu-Gary Olson kokubili endabeni efanayo, yokuzwelana, nakwezinye izindaba (enye yezinto ezikhuthaza kakhulu phakathi kwazo inkulumo yakhe yokuqala ka-2006 ekolishi laseMoravian lapho afunda khona. ufundisa isayensi yezepolitiki). I-Z-Spacer yamanje ayinakukwazi ukusho lutho oluhle kakhulu lokufunda u-G. Olson kunokuthi nje “Vula i-athikili eyodwa ngaye futhi uzohlala uxhumene negama lokugcina” kodwa mhlawumbe angasiza ukwazisa lokhu kuvulwa ngokusho eminye imizila. futhi kuholela ku-G. Olson; empeleni esinye sezizathu ezenza ukuthunyelwa kwamanje kwenziwa isimanga esisodwa esingajabulisi esihlobene ne-Z-articles ka-G. Olson, okungukuthi iqiniso lokuthi iningi labo alinakho ukuphawula nezingxoxo mayelana nazo ekupheleni kwazo. Ngakho:
1. Ake sithi othile, emashumini eminyaka adlule, wayelalele inhlolokhono eyanikezwa uDave Grossman noJerry Brown waseCalifornia ngehora lakhe lomsakazo lase-Oakland elithi “We the people”, noma wayeyifundile, enesihloko esithi “The Myth of a Killing Instinct”, ehlanganisiwe. nguBrown ekukhetheni kwakhe izinhlolokhono ezinjalo eziyi-18 zebhuku elinesihloko esithi “Dialogues” (zonke lezi zinto zibonakala kalula); futhi ake sithi omunye uthakathiwe ngesinye sezithuthukisi zakhona, isib. leyo esetshenziswa njengokungacacile kuthebula lokuqukethwe kwencwadi okungase kusetshenziswe ku-google ukuthi: “Kunale ndlela yokuphepha yemvelo–yibize ngesistimu yomzimba yodlame—ekhona kubantu. Umuntu ovamile akanasithakazelo kakhulu ekubulaleni abanye futhi amasosha kuye kwadingeka abhekane nalokhu izinkulungwane zeminyaka.”; futhi ake sithi omunye ubezibuza ngokulandelelwa kwalo mbono, ekucabangeni&ocwaningweni noma kubushoshovu nezempi, futhi nangendlela lokhu okungasethwa ngayo endaweni ebanzi yizazi zefilosofi, izazi zokusebenza kwengqondo, izazi zezokuhlalisana kwabantu, izazi ze-anthropologists, izazi zesayensi yezinto eziphilayo, izazi ze-neurophysiologists, izazi ze-neurophilosophers, ezombusazwe. ososayensi; futhi ake sithi umuntu uzwile ukuthi usosayensi wezepolitiki ukhuluma ngento ebizwa nangokuthi “i-neuropolitics” nokuthi ungomunye wabantu abambalwa abakhuluma ngoDave Grossman ezihlokweni zakhe. Khona-ke lo muntu wayezohamba ayofunda izihloko zalososayensi wezombusazwe, akunjalo? Ingabe ososayensi abanjalo bezepolitiki bakhona? Ngangicabanga ukuthi babengakwenzi noma babembalwa kangangokuthi umuntu ongeyena uchwepheshe njengami wayengeke ahlangane nabo kalula. Manje ngiyazi eyodwa ekhona: Gary Olson. Futhi ngibonga i-ZSpace ngokugijimela kwami kuye, nakuye ngokubhala ku-ZSpace.
2. Ake sithi umfundi we-ZNet wayefunde eminyakeni embalwa edlule (July05, 2005) kaChomsky ethi “Esikwaziyo On The Universals Of Language And Rights” kusukela kwezezilimi kuye kweyesayensi yezinto eziphilayo kanye nefilosofi kuye kweyesayensi yezengqondo kanye nomlando kuye kuthiyori yezombusazwe kanye nesayensi yezokuhlalisana kwabantu. ubushoshovu, futhi ngazibuza ukuthi ingabe ezinye izixhumanisi ezixegayo u-Chomsky aziqaphela njengezikhona kulawo maketango zithole ukucaciswa okuthile yintuthuko yakamuva, okungenzeka ngisho enkulu, leyo, ezinguqulweni ezidumile, eziye zachazwa ngu-Kandel kanye no-Edelman; futhi futhi ngazibuza ukuthi ingabe imiphumela yalezi zixhumanisi iba nkulu ngokwengeziwe ekuqondeni kwethu imvelo yomuntu isiyabonakala, futhi hhayi nje ukweqa noma ukuphawula ngokungazi/ubungane, njengasembangweni kaSperry vs Popper-Eccles ngeminyaka yawo-'80s; nokuthi ingabe imininingwane ngemvelo yomuntu ayiselona yini uhlobo olumane luqinise imininingwane ethile ka-Jung ekhonza ngokulinganayo izingxenye zabantu eziqaphelayo nezepolitiki kanye nezihoxisiwe ngokwepolitiki-noma-ezingakaze zembuleke, kodwa zisiza kakhulu uhlobo lomcabango/izishoshovu. owayazi ukuthi umbono nokuhlaziywa kwezihlakaniphi zomphakathi zohlobo lwe-Lewis Mumford wawubaluleke kangakanani (nokuthi ubaluleke kangakanani ngokuya ngokuya ngokuya); khona-ke lo mfundi naye ubengeke ayeke ukufunda isihloko sikaGary Olson uma esivula.
3. Ake sithi isakhamuzi senza konke okusemandleni ukuze sizwe umusho u-Rachel Corrie awushilo lapho sineminyaka eyi-10 futhi ake sithi sizwa ukuthi isazi sezombangazwe sasinomusho onjalo phakathi kweziqubulo zaso esihlokweni esihlanganisa isayensi yezinto eziphilayo, i-ethology, isayensi yezokuhlalisana kwabantu...Khona-ke maduzane uzobe efunda uGary Olson.
4. Ake sithi umfundi kaGary Olson akazange abone, noma akazange aqaphele ngokwanele ukuze abone, izigaba zesazi se-ethologist njengo-Konrad Lorenz ezincazelweni ezimangalisayo zika-Olson zesimo sobuciko kulezi zindaba. Khona-ke wayevele amcele ilayisensi yokuvele afake isifinyezo noma isifinyezo sazo njengesengezo esincane esethulweni sika-Olson sikaFrans de Waal:
U-Konrad Lorenz… wayengomunye wesazi sebhayoloji esasungula ngokuhlanganyela i-ethology, ukucwaninga ngezilwane ezingaboshiwe kodwa ngenkululeko, ecabanga ukuthi njengocwaningo lwendoda ehlala unyaka ekhejini bekungeke kube ukucwaninga ngomuntu ncamashi kodwa komuntu ohlanekezelwe , ngokufanayo ukufunda ngenkawu noma ibhubesi noma inyoni noma inhlanzi njll ehlala iminyaka ekhejini noma endishini ngeke kube isifundo senkawu noma ibhubesi noma inyoni noma inhlanzi njll. Wayehlala nezilwane epulazini elikhulu, kusukela azalwa, (uyise wayeyisazi sezilwane esinemibono efanayo) kuze kube yiminyaka engu-90. Wahlala nabo, waxoxa nabo futhi wabhala incwadi mayelana nendlela umuntu, ngomqondo othile, axoxa ngayo namadada, amahansi, amagwababa, njll; yena nomkakhe bakhulisa izingane zabo kanye nezilwane epulazini labo futhi bekhulisa ezabo izingane lapho, wafinyelela eziphethweni ngokuthi ukuphila komphakathi kwenzekani phakathi , ngokwesibonelo, ukuhamba nokubuya kwamahansi ngamaqembu usuku lonke, okusho ukuthi ukuthembisana, imishado, ukuphinga, imincintiswano, imincintiswano, ukubukisa ngobuqhawe nokubonisa ububele noma ukunakekela nokuvikela njll kwenzeka ngezindlela ezikhanyisa amaphethini abantu ahambisanayo, futhi kusukela kulokhu wafinyelela ukuqonda nemithelela esukela kumvelo yezinhlobo zakudala kuya kumvelo yolimi. , kusukela emvelweni yemibono yokuziphendukela kwemvelo kuye kwemvelo yomqondo wendawo (waze waphatha isihlalo sika-Kant endaweni okwazalelwa kuyo isazi sefilosofi), futhi kusukela kumvelo yobudlova kuya kumvelo yenkolo; futhi wabhala nezincwadi ezilula nezimfushane ezisukela ekukhulumeni nasekuncokoleni ngezilwane, njengokungathi ugqoke “indandatho yeNkosi uSolomoni” (njengoba ibizwa ngokuthi indandatho yomlingo yasenganekwaneni eyayivumela ukukhuluma nezilwane) kuya emizamweni yokungenelela phakathi nenkambo yempucuko. lokho akubiza ngokuthi yizono ezifayo zempucuko. Ama-chips avela ebhentshini lenkosi enjalo, njengoba kusho isisho, enziwa amabhuku noma amafilimu aphelele abantu abaphefumulelwe, isibonelo, leyo filimu eyayinaleyo ntombazane eyayifundisa amahansi ukundiza ngoba ayemphambanisa nonina yayihlobene ukutholakala kanye nasemcimbini wempilo ka-Lorenz: wayeguqe phezu kwamaqanda ehansi elungele ukuvuleka ukuze abuke inqubo wabe esebona ukuthi amaphuphu ayekhala ngisho noma umama wawo ekhona kodwa wayeka ukukhala lapho esondela, ngaleyo ndlela waqaphela. ukuthi ngamahansi, kodwa hhayi ngezinye izinyoni njengoba kwenzeka, umama uyisidalwa ezisibonayo lapho siphuma eqandeni. Wabuye wabona ngokukhala kwabo ukuthi bamazi kuphela lapho bembona emilenzeni emine, hhayi lapho esukuma, futhi ngaleyo ndlela waqaphela ukuthi ukuze angashiyi izintandane, egameni lesayensi yokuhlola, amanye ama-gooselings ampofu, isikhathi eside uzoba nokuchitha isikhathi esiningi sosuku lwakhe nokwenza eminye imisebenzi yakhe ngenkathi ehamba ngawo womane phambi kwawo. Owakwenza; futhi ngenkathi ebaveza kanjalo egcekeni, yena ngaphambili nakwezine, elingisa ihansi labo futhi ebheka phezu kwehlombe lakhe ukuze ahlole ukuthi abanye babo babengalahlekanga yini eqenjini, wabonwa abadlulayo futhi wayebhekwa njengokungabazekayo. ubuntu futhi lapho ephakamisa uthango ukuze izinto ezinjalo zingenzeki futhi zimenze aphelelwe isithunzi nanoma yiliphi igama elihle ayenalo endaweni, kwaba nesidingo sokuhlola okuthile ngolimi lwamagwababa ngaphandle kokubonwa yibona njengomuntu ofanayo. ukuthi ababekubona esemncane, futhi wayegqoke imvunulo ye-Mephistopheles carnival futhi wagibela emagatsheni amagwababa aphakeme esihlahla efinyelela ngaphezu kocingo futhi wabonakala kubahlali bakubo ababona isixhwanguxhwangu sigqoke imvunulo kadeveli kukhalala ukukhala esihlahleni. ; noma kunjalo kukhona izindaba ezihlekisayo nakakhulu encwadini, ikakhulukazi umcimbi ohlobene naye nenqe elingahlakaniphile elathusa izihambeli zetiye zomkakhe egumbini labo lokuphumula kanye nenkawu encane …KULUNGILE, noma inkawu engumngane wezingane zayo …, KULUNGILE, engingeke ngikwazi ukuzibamba ekuzibaleni, kodwa ukuhlobana kwakhe namahlaya engishayela kuwo akukhona lokhu kodwa okunye, ngakho-ke asihambe siyobona ukuthi konke lokhu, ngaphandle kwezingxenye ezihlekisayo ze-CV, kuhlobene nokuhleka. : Siyazi ukuthi enye indlela izilwane zesilisa ezizama ngayo ukuheha isilwane esisikazi esithile ezisikhethile—izikhathi eziningi ezikwenzayo akukona ukubizela noma iyiphi insikazi ngokungakhethi—iwukuzinikela kuzo, njengekheli elivusa inkanuko, waliyoba basaka nabo] umdanso ukulwa nokunyakaza, njengokungathi ngithi kowesifazane “le ndlela engizolwa ngayo ukuze ngikuvikele uma kudingeka”; ngisho namahansi angongqingili, noma kunalokho ama-gander, adansela omunye nomunye kanje; futhi , uma kwenzeka ihansi lithande omunye wabo liyalilandela usuku lonke, futhi lapho benza uthando lomunye lizama ukuzifaka phakathi kwabo bese bobabili abathandana bobulili obufanayo benza uthando. kuye, ngokushintshana; nama-gander akhela ihansi yawo ayithandayo isidleke, kodwa uma enobuhlobo obufebayo obufanayo abayakheli nenkosikazi yabo isidleke; ekugcineni, futhi ngokuka-Lorenz, indlela izilwane zesilisa ezisho ngayo esilwaneni sesifazane ukuthi “ngiyakuthanda” iwukwenza umnyakazo ongathi ziyahlasela ziyaya ezithandini zazo kodwa bese ziyiphambukisa, ngomzuzu wokugcina, ukuze zishaye into eseduze noma ngisho nesinye isilwane esidlulayo; ukunyakaza okufana namagama kokuthi “Ngiyakuthanda” okuwukuthi “lena ukunyakaza engingeke ngikwenze ngokumelene nawe”. Kuyaziwa futhi ukuthi izilwane eziningi ziba nolaka uma uzimomotheka, ngoba ukuveza amazinyo akho njengokungathi uyamamatheka, kuzothusa njengokuvula amazinyo ukuze uzihlasele futhi uzilume. Ukuhlanganisa imibono emibili ka-Lorenz acabanga ukuthi ukumamatheka komuntu kwakungokwesikhathi sangaphambi kwamazwi sobuntu, ukunyakaza okufana nenkulumo okuhambisana nokuthi “Ngiyakuthanda” izilwane ezikushoyo ngokunyakaza kwezilwane ezikwenzayo. “Ngiwakhiphe amazinyo kodwa ngingakulumi ukuze wazi isimo sami sengqondo” kwaba indlela yokuxhumana ngendlela ebonwayo isimo esimnandi esinye ngaphambi kokuba inkulumo enyakazayo inikeze indawo yayo enkulumweni ngemisindo yamagama, ngokunokwenzeka edlula noma ukuhlangana noma okwandulelwa, izigaba lapho eminye imisindo, hhayi amagama, ibiyinkulumo eyanele njengezilwane noma njengemiculo kusese nathi bantu ngisho kungenazo izinhlamvu. Lokhu kuvezwa kwamazinyo ngaphandle kokuluma kungenzeka ukuthi kwaba umsuka wokumamatheka nohleko. Kodwa ukuze siye ephuzwini lokugcina lika-Lorenz sidinga okunye ukuphawula kwakhe: ubheka njengokudukisayo nokucabangela komuntu umbono wokuthi ukuthinta kwakhe imvelo yesilwane kuzomenza abe nolaka kakhulu nokuthi amakhono akhe anengqondo, awenza ngokusebenzisa kwakhe. i-brain cortex , ukuthuthukiswa kwakamuva kokuziphendukela kwemvelo nokupheleliswa kakhulu kumuntu kunezinye izilwane nokumehlukanisa kuzo ngezici eziningi ezimaphakathi, KULUNGILE, futhi ucabangela ukuthi umbono womuntu wokuthi ukuhlakanipha kumenza angabi nolaka akulungile: izilwane ziyalinda. inani labantu abalisebenzisayo ukuze ukudla kukhule ngaphambi kokuba bakudle, umuntu njengoba evame ukuphindwa uhlobo olungasebenzisa ukuhlakanipha kwawo ukubulala umkhomo wokugcina ukuze enze imali ngethambo lomkhomo. Ucabangela ukuthinta izici zokuquleka kwethu ezifana nezilwane kwenza impucuzeko kakhudlwana hhayi ngenye indlela, futhi ubheka ukuthi enye yezinto inkolo eyenza ukuba singabi nobudlova iwukusenza sixhumane naleyo mibono enengqondo. izici zokungazi kwethu ezisenza sibe nama-pacifist njengezilwane; futhi ubheka ukuthi imibono eminingi yokugabadela esinayo ngokuhluka kwethu ezilwaneni, ikakhulukazi ngenhlonipho ekucabangeni kwethu nenkululeko yethu yokuzikhethela, , ngokuxakayo, izindawo lapho silandela khona amaphethini afana nalezo zilwane zilandela: isibonelo, ngaphandle. izikhathi zokuqomisana zesivivinyo samahhala nokukhethwa kwabalingani bethu bomshado besikhathi esizayo, nakho kuyiphethini yempilo yezilwane eziningi. Ingasaphathwa indlela ehluke ngayo ekuziphatheni kwezilwane ukuziphatha kwamadoda ashaya amakhosikazi awo ngoba engakwazi ukushaya umphathi wawo kuyilapho izilwane zikwazi ukushaya umuntu odlulayo ukuze zikhumbuze umkazo ukuthi ziyamthanda futhi azisoze zakwenza lokho kuye. Futhi nabaholi bezizwe abacabanga ngempi nokuthula ezingqungqutheleni ezingapheli, njengaye amakhosi aseNdiya anquma ngenkathi ebhema ipayipi lokuthula futhi ecabanga ukuthi ukuhlasela kuveza izwe noma isizwe sakubo phambi kwesizwe esiphikisana nabo, noma bona ngokwabo emehlweni abo. izwe noma isizwe, njengamagwala, linozakwabo emiqhudelwaneni yezilwane, lapho izinhlanzi zithandela imihlathi kanye nezimbuzi zibambe izimpondo zazo ziphusha cishe amahora anganyakazi , ukuhlola ngokweqiniso ukuthi amandla azo angakwazi yini ukulwa nesitha sazo esithile, nokuthi zivezwe yini. njengamagwala phambi kwababukele. Imvamisa ukuhlehla phambi komphikisi onamandla akubavezi njengamagwala, okubavezayo njengamagwala akukhona ngisho nokufika esigabeni sokubopha imihlathi noma izimpondo ukuze bahlole, ngendlela yokubambana nengalo , ukuthi bangakwazi yini lokho. Ulimi lomzimba lokuhlehla okunesithunzi elokuthi lowo ovumayo ukuphakama kophikisana naye, ehlehla , ngokuvamile unikeza indawo engaveziwe yomzimba wakhe ezwela kakhulu lapho ukuluma noma ukushaywa komlomo kungase kubulale futhi ngokuvamile, isitha esinamandla siqine ngokwanele ukuba singasebenzisi ithuba. Akukhona nje kuphela ukuthi konke lokhu kubonakala kunesizotha futhi kukhululekile, ezicini eziningi, futhi kunengqondo kakhulu kunezimo eziningi ezinabantu, abavame ukufinyelela ekubambeni okuseduze kuphela uma benazo, noma becabanga ukuthi banazo, izibhamu ezithuthuke kakhulu kangangokuthi abukho ubungozi, kodwa futhi konke lokhu kubonakala kufana kakhulu, kuphawula u-Lorenz, ngokuziphatha komuntu enganekwaneni noma emlandweni mayelana nokuziphatha okunesizotha kungaba ngezikhathi zakwa-Homeric noma ze-knighthood: omunye wabadlali abalwayo ekhipha isigqoko sakhe, eguqa futhi ekhothama phambi iqhawe elinamandla noma elinolwazi oluthe xaxa lokwamukela noma ukugwema igalelo elibulalayo. Futhi u-Lorenz ucabanga ukuthi esinye sezizathu esenza abantu babulale kakhulu ukuthi izingalo zabo zibulala bekude, ezinkulu futhi ezinkulu ngokuqhubekayo, nokuthi uma bebulala kwakudingeka basondele esikhumbeni ukuze bathinte izimbangi zabo futhi bezwe ubuhlungu bakhe futhi usizi lokufa babeyobona ngokwanele ukuba babe nezithiyo ezengeziwe ngakho; kodwa ozakwabo, besebenzisa izibonelo zethiyori yezilwane abathi, bakuphikisa lokho futhi bathi bakufakazele ukuthi isizathu sokuthi izilwane ziza kaningi kunomuntu zize zibulale ezinye izilwane zohlobo olufanayo, okufika ezingeni lokubulala izilwane ababoni njengokudla, akukhona ukuhlonza isisulu sabo kodwa besaba izinzipho namazinyo emizimbeni yabo. Ezilwaneni ezizisebenzisayo ukuze zidle lesi sakhi asikho, akekho umuntu osekela ukudla kwakhe ezilwaneni ezinamandla alinganayo noma amakhulu. Manje ake sibone iphuzu u-Lorenz alishayelayo lapho ethatha ukuqonda kwakhe noma imibono yakhe ephathelene nothando nokumamatheka njengokukhipha amazinyo okungacwayizi futhi akuhlanganise nalezi izici ezengeziwe, mayelana nokuhlobana kwezilwane nokuthula nobudlova kanye nokuhlobana kwenkolo ukuthula kanye ne-substratum yomuntu efana nesilwane. Kuyiphuzu alibheka njengethemba kangangokuthi ufaka kulokho akubiza ngokuthi “i-epilogue of the optimism” futhi akubheka njengebaluleke kakhulu uma kwenzeka kuyiqiniso, aze azizwe enesidingo sokuxolisa kumfundi ngokufuna kwakhe. ukunaka kakhulu uma kwenzeka umfundi embheka njengogabadela kakhulu futhi ongahlakaniphile, okwamanje uGoethe wonke wayenesimiso esithi, noma nje, "ukuthula komuntu ezindabeni ezithile kungase kungabi ngenxa yokunganaki noma ukungazi lutho ngezindaba zabo. ukubaluleka , kodwa ukwazi kuphela ukuthi akukho angakunikeza ukwenza isimo somuntu singabi buhlungu”, oh: Ngakhumbula: U-Goethe uthi: “Angibonakali ngoba akukho engingakusho okungasiza isintu sizithuthukise. ” futhi u-Lorenz uthi “Isizathu sokuthi ngingazikhukhumezi lapho u-Goethe engafikanga, ukuthi ngikholelwa ukuthi iziphetho engifinyelele kuzo ngokubuka izilwane , lapho ziqondwa zizobonakala ziwubala futhi zibonakale sengathi bakhona ngempela”. Ake sibone eminye imininingwane: U-Lorenz uthi, noma ucaphuna othile ethi , ukuthi umuntu uyisilwane esidabukisayo esizithola sisesimweni esingamukeleki esihlanganisa ukuthi : 1.ukukhulula ubuhlakani baso kuphinde kudedele ulaka 2. ukucindezela ulaka lwayo kuphinde kuyenze ilahlekelwe umkhawulo wokudala kwayo 3.Ulaka ekwazi ukuyidedela iyakwazi ukubhubhisa ngokuphelele yona kanye nakho konke ukuphila emhlabeni. Bese ethi amahlaya wumsebenzi othinta ingqondo yomuntu nokungabi nangqondo nokuquleka futhi awukhiphe ulaka lwakhe ngezindlela ezingezona ezilimazayo njengokukhipha amazinyo okumomotheka akulumi; futhi ngakho akubuqedi ubuqambi njengoba ukuthinta nolaka lwakhe nakho akuqediwe. Futhi ngaleyo ndlela, enkathini engenalukholo, mhlawumbe umuntu ngokusebenzisa amahlaya uthuthukela ekuqondeni kwe-pacifism, ngendlela efanayo nangezinye izikhathi ayethuthukela lapho ngenkolo. Ngandlela thize, amahlaya aphenduka inkolo ngendlela engase isindise ubuhlakani bomuntu ekushabalaleni futhi isindise ukuphila emhlabeni onyaweni lomuntu . Kulowo mongo uhlaziya eminye imibono ka-Chesterton ngamahlaya njengokuthatha indawo yenkolo futhi kodwa masingaqhubekeli kulokho manje. KULUNGILE…ukungabaza okungenzeka noma ukuphikisa mayelana nombono wonkana we-Lorenz umuntu angaba nawo; ngemva kokufunda i-Mumford umuntu angathola okunye ukuphikisa; futhi ngaphambi kokufunda i-Mumford umuntu angaba nezinye izinhlobo ezimbalwa zokuphikisa umuntu angena kuzo isib. kuyilapho umuntu exoxa nge-Lorenz nabangane abavela kweminye imikhakha yempilo kunezifundo ngomqondo wendawo njll; ake sibone okunye okulindeleke kakhulu: Ukuphikisa umuntu akuthola ngemva kuka-Mumford ukuthi isithombe somuntu osesimweni esidabukisayo esingabekezeleki sokuxilongwa kwe-Lorenz singase sithonywe kakhulu okomuntu, kanye nokuka-Lorenz, ukuntula ukuqonda ngezimpande zempi. I-aphorism yokuthi umuntu akafani nezinye izilwane ngokudabukisayo ukuba nokudala okuxhumene kakhulu nobudlova kungase kube ngokwakho, futhi, ngaphansi kokugxekwa okufanayo uMumford akuvezile encwadini ka-Lorenz ekhuluma ngobudlova: Isayensi yezilwane ezinhle, isayensi yezenhlalo embi, njengoba ingachazi ukuthi kwenzekeni. eminyakeni eyizinkulungwane ezimbalwa ngaphambi kwezinsuku zethu futhi washintsha umqondo wempi. Ngakho-ke mhlawumbe i-aphorism ka-Lorenz ekuxhunyweni kobuhlakani obunobudlova kumuntu Ukucabanga ka-Lorenz ka-Lorenz kobuhlakani nobudlova obubhekiswe kumuntu kule minyaka eyizinkulungwane ezimbalwa u-Lorenz angazange ayihlaziye nhlobo. Ake siye kwezinye izinto eziphikisayo: Kukhona ezinye izinto ezingenzeka kubantu ngaphandle kokuhleka okungenzeka kube nokujula ngokulinganayo nokuhambisanayo; kuphela uma sigxile kakhulu ekutheni kungenzeka ukuthi ubuhlakani nobudlova kuxhumene ngokujulile lapho sizogxila kakhulu endimeni esindisayo yokuhleka njengokuvuleka kwamazinyo omuntu ngokuthula. Ake sibone eminye imisebenzi noma amakhono anamazwi aphansi ajulile futhi sihlole ukuhlobana kwayo okungaba khona ngempi nokuthula. Ukugxila kuka-Lorenz ohlekweni akufanele kusidukise ekucabangeni ukuthi ukuhleka kuhlukile futhi akuyona ingxenye yesethi yezimo zengqondo emhlabeni wonke ezinezwi eliphansi elijulile ngokulinganayo. Ingabe ukudansa akuyona into efanayo?: ukuthinta kokubili okwaziyo nokuqulekile, futhi kukho kokubili umuntu wethu nengxenye yesilwane sethu, futhi ekwazi ukuveza kokubili amavayibhu okuthula kanye namavayibhu anolaka ngemidanso yempi, futhi ekwazi njengohleko ukuqhumisa ulaka endaweni engeyona. izindlela ezinodlame zamavayibhu okuthula? Ngisho nebhola likanobhutshuzwayo liqhumisa izidingo zempi futhi, noma kunjalo, ingabe amaqembu emigwaqweni ngezinye izikhathi awayenzi imiqhudelwano yokudansa esikhundleni sokulwa emigwaqweni? Ngaphandle kokudansa, ingabe ubulili abuyona into enjalo ngisho naphezu kobudlova ngenxa yombango ngokuvamile obuvusa inkanuko? Ingabe ubumnene, ngisho nasemshadweni ongenabo ubulili noma ongahlangene ne-orgasm , abukwazi ngokulinganayo ukukhulumela phansi njengokujulile nokubalulekile njengalezo zakudala eduze nomlilo njll , uma ubudala buwumgomo wokujula kwesimo somqondo? Ingabe uthando lokupheka nokunika izingane zakho kanye nomyeni wakhe izibiliboco abangazitholela ngazo injabulo, ngendlela efanayo neyakudala futhi ekhuthaza ukuthula kubalingani bomshado bemicabango iyahambisana kulo magazini? Ingabe uthando lomculo noma umdanso noma isayensi ngisho nokusungula izinto zobuchwepheshe, akukhuthazi ngokulinganayo kumavayibhu anjalo? okusobala amavayibhu ezinto zokuqala, futhi noma isayensi yamantongomane amaningi namabhawodi, isekelwe ekucabangeni nasekuhlakanipheni njll., ukuthanda kulezi zifundo ze-rational cortex enza kwenzeke nge pre-okunengqondo futhi hhayi nje imisebenzi esekelwe ku-cortex. Ukube wonke lawo makhono ayengenamsebenzi amaGreki ayengeke azame ukuhlanganisa kahle ibutho lawo ngonkulunkulu ngezinhlobo eziyishumi nambili zamavayibhu aphambili. Kungani, mhlawumbe, babengenaye unkulunkulu noma unkulunkulukazi wokuhleka kodwa kuphela umculo, ama-eros, impi, ulwazi, imisebenzi yezandla, ikhaya njll njll? Mhlawumbe ngoba bonke onkulunkulu babekwazi ukuhleka, njengabo bonke abantu abangahleka, kuyilapho kuphela abanye amadoda ayengakwazi ukuqamba noma ukudlala umculo noma asekele amathuba awo okuzijabulisa kakhulu kakhulu ekutheni abe nokwenzeka kwezocansi noma ukuba ongqondongqondo njll futhi ngenxa yalokho kwakukhona unkulunkulu noma unkulunkulukazi oyedwa owayekhethekile kwenye yale misebenzi. Mhlawumbe okufanayo nokusina, kwakungekho nkulunkulu womdanso ngoba bonke onkulunkulu babedansa njengabo bonke abantu, okungenani ngezikhathi lapho inkulumo yayidalwa ngokusinwa; ukuba nonkulunkulu womdanso kungafana nokuba nonkulunkulu wenkulumo noma wombono noma wokuzwa; abantu bebengathi “Kungani kufanele kube nonkulunkulu onakekelayo ngenxa yekhethelo lokukhuluma? Abantu abakhulumayo abanamakhono akhethekile. Indaba enkulu! Ayikho ingane ekilasini engenalo ikhono lokukhohlisa nokuqonda imiyalezo ngezimpawu ezenziwe ngomsindo! Leli khono liyigama nje elide legama elithi "khuluma" futhi bekuyinto engenzeka kuwo wonke amasistimu wezinzwa zomuntu, kwathatha isikhathi ukuthi kutholakale futhi kuhlakulelwe futhi kuthuthukiswe kancane, kodwa iningi lakho lalikhona lilinde ukuba nje libe khona. kwatholakala, kwakungadingeki ukuthi kuqanjwe futhi kwengezwe kithi. Ukube abantu ababekwazi ukukhuluma bekhona ngalezo zikhathi babekwazi ukufundisa zonke izinsana zangaleso sikhathi inkulumo kalula njengabantwana balesi sikhathi samanje, kwathatha isikhathi ngoba sonke isintu sasisakuthola lokhu. Yeka unkulunkulu wokubona noma wokuzwa njll. Lezi zinto kwakungadingeki ukuba zilinde ukuze zitholwe futhi kwakungewona amalungelo akhethekile abantu. Bakhule kanye kanye nayo yonke impilo, nokho ngokombono wokukhomba ukuthi basebenza kanjani ukuze babafundise ikhompuyutha bafana nonkulunkulu ngokulinganayo. Noma kunjalo...ngakho: ukuhleka akuhlukile kumavayibhu okuthula. Kodwa ngokusobala akukho kokuphikiswa okungenhla okungenza u-Lorenz kimi, noma kunoma ubani, abe isibalo esincane kunalokho ebengimcabange ngakho ngaphambi kokuhlangabezana noma ukucabanga noma yikuphi kwalokhu kuphikisa.
… ake sivele siye kwamanye amanye amaqiniso kunalokho sivumelane nemininingwane ka-Lorenz mayelana nobudlova:
Ngokuphathelene no-D. Grossman, isazi sokusebenza kwengqondo oshiye isikhundla sakhe njengesikhulu ebuthweni laseMelika: Exoxa noJerry Brown kwethi “We the people” ukhulume ngokuqondisisa kwe-Lorenzian, akuveli ngesayensi yezilwane kodwa ngezibalo phakathi Nezimpi Zomhlaba ezimbili. , ukuthi amasosha emiseleni awadubuli ukuze abulale kodwa afaka isandla kuphela emsindweni wempi, futhi azame ukubulala kuphela uma ezizwa esongelwa isitha esifinyelele ubuso nobuso noma isikhulu esibheke ehlombe ukuze sibone ukuthi siyini. ukwenza. Nokho, abantu baseMelika abazange bacabangele lokhu njengenkomba ethakazelisayo emvelweni yomuntu kodwa njengesici sokuqeqeshwa kwamasosha futhi bashintsha okuqukethwe kwalokhu kuqeqeshwa ukuze kuhlehliselwe emuva izibalo zabaningi abazama ukubulala (ezinye izingxenye ezithakazelisayo zaleyo nhlolokhono ezithinta iqiniso lokuthi umkhuba noma umcimbi wokubuya kobuqhawe ukuphela kwento esiza njenge-catharsis yecala elitholakala ekubulaleni, ngisho noma umuntu eyisosha; kanye nokukhishwa komakadebona base-Vietnam kulokho okube nesandla kuma-syndromes aziwayo (nalawo esinawo. kwafakaza ku-Rambo 1, nakuba, okungenani, ekubukeni kabusha, kubonakala sengathi isizathu kuphela isizathu sokuba udaba luvuselelwe kabusha yi-Hollywood, ngesikhathi esifanayo ne-movie ye-Rocky 2, kwakungekona ukuqwashisa abantu ngezinkinga zomakadebona (=laba bantu aphushelwe kokubili engozini enkulu (futhi ngesikhathi esithile ukuqwashisa ngezisusa ezingezinhle zikahulumeni kwakungacacile kangako) futhi, bese-ke, kuze ngokugcwele ukulahlwa ngumphakathi) kodwa ukusebenzisa lokho kuzwela njengezaba ukuze kuqalwe kamuva ukususwa kwecala okucatshangelwayo kubantu ababengaba amabhomu ngeminyaka yabo yezempi ngo-1999 futhi kamuva. ukuya e-Iraq, ngemva kokuthola ukuqeqeshwa kokulungisa amaphutha emvelo yomuntu enezithiyo ezifana nezilwane ngaphambi kokubulawa).
I-ZNetwork ixhaswa kuphela ngokuphana kwabafundi bayo.
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