“Ukuphila kuchithwa ngendlela efiselekayo”, wabhala uJean de la Bruyère e-Les Caractères, kusukela ku-1688. Umbhali, ngokuphakamisa lokhu, waphikelela ku-filigree ngendima ebalulekile, empilweni yethu, yamaphupho, lezi zithombe ezicatshangelwayo ezihumusha izifiso zethu. Njengokuthi, ngokwesibonelo, iqiniso lokusungula izimo ezingagcwaliseki, noma isifiso sobulili umuntu angakasifezi, noma asikasifezi. Abanye abantu bayamukela imicabango yabo. Abanye bakhetha ukubalawula. Abanye, banelise. Kuthiwani uma, ekugcineni, ukubhekana nabo empilweni yangempela kubenza badumazeke? Kuthiwani uma, ngokugcina umona, futhi kusisiza ukuthi siqhubeke siphila?

“Amaphupho awabusi impilo yocansi, awukudla kwawo”, kuqinisekisa udokotela wezifo zengqondo waseFrance uHenri Barte. Ukukhiqizwa komcabango nge-prism lapho i-ego ingafuna ukuphunyuka ekubambeni kweqiniso, imicabango, empeleni njengokucabanga, nayo ichaza okungamanga, noma okungekho ngokoqobo. Ngokwesiko, kuvela esiGrekini isibumbu okusho ukuthi "ukubukeka".

Amaphupho ocansi aqukethe, ngokwesibonelo, ezimweni zokucabanga, izigcawu zocansi ebezingakagcwaliseki kuze kube manje. UDavid Lodge, ungene Umhlaba wezemfundo, ngalokho kulinganiselwa ukuthi "Ukuya ocansini kwawo wonke umuntu ngokwengxenye yakhiwe ngamaphupho, ngokwengxenye kugqugquzelwe onobuhle bezincwadi, izinganekwane, izindaba kanye nezithombe namafilimu". Ngakho-ke, abalingiswa be-Vicomte de Valmont kanye ne-Marquise de Merteuil, abalingiswa ababili benoveli edumile ye-epistolary Les Liaisons Dangereuses, bangakwazi, ukwenza isibonelo, ukondla amaphupho amaningi… Inganekwane ngandlela thile iyisici esingokwengqondo sobulili.

Kunemibono yezocansi, kepha futhi nemicabango yokuthambekela, ethinta i-ego. Ngakolunye uhlangothi, eminye imicabango ingaqapheleka, futhi lokhu kuyizikhathi zasemini nezinhlelo, kanti ezinye azinalutho: kulokhu zivezwa ngamaphupho nangezimpawu zemizwa. Kwesinye isikhathi ifantasy ingaholela ezenzweni ezeqile. 

Ngakho-ke ama-singularities angama-fantasy awukwakheka komcabango. Ngalo mqondo, banikeze umgwaqo wasebukhosini wokuhlola ukubonakaliswa kokuqulekile. Masingakhohlwa ukuthi isisho sithini, “Into enqatshelwe, into efiselekayo”...

“Uthando olumangazayo lungcono kakhulu kunothando oludliwayo. Ukungathathi izinyathelo, kuyajabulisa kakhulu ”, kubhala u-Andy Warhol. Ngakolunye uhlangothi, u-Oscar Wilde waqinisekisa: “Ukuphela kwendlela yokuqeda isilingo ukuwuvumela. Mela, futhi umphefumulo wakho ugula ngokuphelelwa amandla lokho okwenqabela ngokwako ». Yini okufanele uyenze-ke lapho umuntu ebanjwe yinganekwane? Mhlawumbe, kalula nje, khumbula ukuthi, uma uhlangabezana nazo ekuphileni kwangempela, zizodumaza?

Noma, ingabe singakwazi futhi ukukufeza ngokusebenzisa i-prism yezinkondlo nezincwadi? Izinkondlo, okungukuthi, zikaPierre Seghers, "I-pivot yalowo ozifunayo ekuphikisaneni kwakhe, ukungalingani kwamandla akhe, izwi lokumemeza okuphambene, ukuba khona naphezu kwemicabango".

Kungenzeka yini ukuzibona ngeso lengqondo, kuphela uma zihambisana ngokwakho? NjengoFrançoise Dolto, ngubani, ngokwesibonelo, owayenentshisekelo kumqondo womuntu othile uma engazenzela owakhe? Okungukuthi, uma ekwazi "Thola lapho, evezwe ngokuhlukile kunalokho abengakwenza, imibono yakhe, ukutholwa kwakhe, ulwazi lwakhe". Futhi, manje-ke, uyazabalaza ukulahla yonke enye into, yonke into leyo, emcabangweni womunye, engasikhanyiseli kulokho akuzwayo noma lokho ahlangabezana nakho.

Ingabe singawuthola umqondo womphumela wemizwa yenkolo kumaphupho? Isazi sokusebenza kwengqondo saseMelika uTierney Ahrold uzame ukuhlola umthelela uhlobo lwenkolo yomuntu ngamunye oluba nalo esimweni sakhe sengqondo kwezocansi kanye nasemaphusheni. Ngaleyo ndlela uthole ukuthi amazinga aphezulu enkolo yangaphakathi abikezela izimo zengqondo ezigcinayo, kokubili kwabesilisa nakwabesifazane. Ngokuphambene nalokho, izinga eliphezulu lezinto ezingokomoya libikezela izimo zengqondo zobulili ezingaguquki kakhulu emadodeni, kodwa ziqaphele kakhulu kwabesifazane.

Ubungqingili benkolo bunomthelela ocacile emibonweni yezocansi: lokhu kuncishiswe kakhulu phakathi kwabalandeli bayo. Elinye iphuzu okufanele siliqaphele: amazinga aphezulu enkolelo engavamile kanye nengokomoya, okwengezwe ekubalulekeni kancane kwenkolo yendabuko, kuhumusha, kwabesifazane, ekuthambekeni okuphezulu kakhulu kokuthambekela emicabangweni ehlukahlukene yocansi.

Ekugcineni, uma siphinda silalela uFrançoise Dolto, owayezilolonge ukubeka amaVangeli nokholo lapho ebhekene nengozi yokuhlaziywa kwengqondo, mhlawumbe “Okuwukuphela kwesono ukungazifaki engozini ukuze uphile isifiso sakho”...

Sizonikezwa amakhaza okuba sithande ilangabi, sizonikezwa inzondo futhi sizothanda uthando, sahlabelela uJohnny… Isifiso nenganekwane kuhlobene kakhulu nothando. Kodwa-ke, umbhali uMalebranche uphakamisa ukuthi lezi zinkanuko azikhululekile, kungaba njalo "Kithi ngaphandle kwethu, futhi naphezu kwethu kusukela esonweni".

Kodwa-ke, ngokulandela iDescartes, lapho sesibonile ukuthi izinkanuko zenziwa emphefumulweni ngaphandle kwentando iyingxenye yawo, lapho-ke sizoqonda ukuthi ngeke kusize ngalutho ukufuna ukuzinciphisela ekuthuleni ngomzamo olula wokuhlushwa. Ku-Descartes, eqinisweni, “Izinkanuko zomphefumulo zifana nemibono, noma imizwa yomphefumulo, eqiniswa ukunyakaza okuthile kwemimoya.”

Ngaphandle Nokho iyeka ukugcina lokhu "Ufuna ukufuna", okwamenyezelwa ngokufanelekile nguJohnny, nathi, njengomfundi ophumelele wakwaDescartes, singasiza ekuboneni ukubuyisa amalungelo ayo… Ngaphandle kokukhohlwa ngumoya ofanayo ukusigcina siphila. Futhi-ke, sizolandela ngale ndlela umbhali uFrédéric Beigbeder, oweluleka: “Asibusise izifiso zethu ezingafezekanga, sihloniphe amaphupho ethu angafezeki. Umona usigcina siphila”.