Ngaphansi kwalo mqondo kufanela isigaba esibalulekile semizwa yethu engokwemvelo eyisisekelo. Lokhu kuhlanganisa ukuzivikela ngokomzimba, kwezenhlalakahle kanye nomoya.
Ukukhathazeka ngomuntu wenyama. Zonke izenzo ze-reflex ezifanele kanye nokunyakaza kokudla okunomsoco kanye nokuvikela kuhlanganisa izenzo zokuzivikela komzimba. Ngendlela efanayo, ukwesaba nentukuthelo kubangela ukunyakaza okunenjongo. Uma ngokuzinakekela sivuma ukuqonda ukubona kusengaphambili kwekusasa, ngokuphambene nokuzigcina manje, singasho ukuthi intukuthelo nokwesaba kubangelwa umuzwa wemvelo osishukumisela ukuba sizingele, sifune ukudla, sakhe izindawo zokuhlala, senze amathuluzi awusizo. futhi sinakekele imizimba yethu. Nokho, imizwa engokwemvelo yokugcina mayelana nomuzwa wothando, uthando lwabazali, ilukuluku kanye nokuncintisana ukwandisa hhayi kuphela ekuthuthukiseni ubuntu bethu bomzimba, kodwa yonke impahla yethu «Mina» ngomqondo obanzi wezwi.
Ukukhathazeka kwethu ngobuntu bezenhlalakahle kuzibonakalisa ngokuqondile emzweni wothando nobungane, ngesifiso sokuzidonsela amehlo futhi sivuse abanye bamangale, ngomhawu, isifiso sokubangisana, ukomela udumo, ithonya namandla. ; ngokungaqondile, zibonakaliswa kuzo zonke izisusa zokukhathazeka ngezinto ezibonakalayo ngawe, ngoba lokhu kungasebenza njengendlela yokuqaliswa kwemigomo yezenhlalakahle. Kulula ukubona ukuthi izifiso ezisheshayo zokunakekela ubuntu bomuntu ziyancipha zibe imizwelo engokwemvelo elula. Kuwuphawu lwesifiso sokuheha ukunaka kwabanye ukuthi ukushuba kwakho akuncikile nakancane enanini lokufaneleka okuphawulekayo kwalo muntu, inani elingavezwa nganoma iyiphi indlela ephathekayo noma ephusile.
Sikhathele ukwamukela isimemo endlini enomphakathi omkhulu, ukuze kuthi lapho kukhulunywa ngesinye sezihambeli esizibonile, sithi: “Ngimazi kahle!” - futhi ukhothame emgwaqweni cishe nengxenye yabantu ohlangana nabo. Yebo, kujabulisa kakhulu ngathi ukuba nabangane abahlukaniswa ngezikhundla noma ngokufaneleka, futhi babangele ukukhulekela kwentshiseko kwabanye. UThackeray, kwenye yamanoveli akhe, ucela abafundi ukuthi bavume ngokungananazi ukuthi kungaba yintokozo ekhethekile yini ukuthi ngamunye wabo ehle ePall Mall ephethe izinduna ezimbili ekhwapheni lakhe. Kodwa, ngokungabi namakhosi embuthanweni wabantu esibajwayele futhi singakuzwa ukuduma kwamazwi anomona, asiphuthelwa ngisho namacala abalulekile ukuze sidonse ukunaka. Kunabathandi abashisekayo bokumemezela igama labo emaphephandabeni — abanandaba nokuthi igama labo lizowela kuliphi iphephandaba ueku, noma ngabe basesigabeni sabafikayo nabasukayo, izimemezelo zangasese, inhlolokhono noma inhlebo yasemadolobheni; ngenxa yokuntula okungcono kakhulu, abakwenyanyi nokungena emlandweni wamahlazo. UGuiteau, umbulali kaMongameli uGarfield, uyisibonelo se-pathological sesifiso esidlulele sokukhangisa. Umbono wengqondo kaGuiteau awuzange ushiye umkhakha wephephandaba. Emkhulekweni wokufa wale nkulumo eneshwa enye yezinkulumo eziqotho kwaba yilena elandelayo: «Iphephandaba lendawo libhekene nawe, Nkosi.
Hhayi abantu kuphela, kodwa izindawo nezinto engizaziyo, ngomqondo othile wokungathekisa, zandisa ubumina bami emphakathini. «Ga me connait» (iyangazi) - kusho esinye isisebenzi esingumFulentshi, sikhomba ithuluzi elazi kahle. Abantu umbono wabo esingawuqapheli nhlobo ngasikhathi sinye bangabantu esingakudeleli ukunaka kwabo. Akukho neyodwa indoda enkulu, hhayi owesifazane oyedwa, okhetha kuzo zonke izici, ngeke enqabe ukunakwa kwe-dandy engabalulekile, ubuntu bayo abadelelayo kusuka ekujuleni kwezinhliziyo zabo.
Ku-UEIK «Care for a Spiritual Personality» kufanele ifake ingqikithi yesifiso sokuthuthuka ngokomoya — ngokwengqondo, ukuziphatha kanye nokomoya ngomqondo omncane wegama. Nokho, kumelwe kuvunywe ukuthi lokho okuthiwa ukukhathazeka ngobuntu obungokomoya bomuntu kumelela, ngalomqondo owumngcingo waleli gama, ukukhathalela kuphela izinto ezibonakalayo nezenhlalo ekuphileni kwangemva kokufa. Esifisweni somuntu kaMohammed sokungena ezulwini noma esifisweni somKristu sokubalekela ukuhlushwa esihogweni, ukuba ngokoqobo kwezinzuzo ezifiselekayo kuyabonakala. Ngokombono omuhle futhi ocwengisisiwe wempilo yesikhathi esizayo, izinzuzo zayo eziningi (ukuhlanganyela nezihlobo nabangcwele abangasekho kanye nokuba khona ngokubambisana koBunkulunkulu) kuyinzuzo yenhlalo ephakeme kuphela. Kuphela isifiso sokuhlenga imvelo yangaphakathi (yesono) yomphefumulo, ukufeza ukuhlanzeka kwayo okungenasono kulokhu noma impilo yesikhathi esizayo ingabhekwa njengokunakekela ngobuntu bethu obungokomoya ngendlela ehlanzekile.
Ukubuyekezwa kwethu okubanzi kwangaphandle kwamaqiniso aphawuliwe kanye nempilo yomuntu ngamunye bekungeke kuphelele uma singayicacisi indaba yokuncintisana nokungqubuzana phakathi kwezinhlangothi zayo ngazinye. Imvelo engokwenyama ikhawulela ukukhetha kwethu kweyodwa yezimpahla eziningi ezibonakala kithi futhi ezisifisayo, iqiniso elifanayo liyabonwa kulo mkhakha wezimo. Ukube nje bekungenzeka, khona-ke, yiqiniso, akekho kithi obenganqaba ngokushesha ukuba umuntu omuhle, onempilo, ogqoke kahle, indoda enamandla kakhulu, indoda ecebile enemali eyizigidi zamaRandi ngonyaka, i-wit, ibhon. vivant, umnqobi wezinhliziyo zabesifazane futhi ngesikhathi esifanayo isazi sefilosofi. , i-philanthropist, isikhulu, umholi wezempi, umhloli wamazwe wase-Afrika, imbongi yemfashini nendoda engcwele. Kodwa lokhu kunqunywa ukuthi akunakwenzeka. Okwenziwa ngusozigidi akuhambelani nokuhle kongcwele; i-philanthropist kanye ne-bon vivant imiqondo engahambelani; umphefumulo wesazi sefilosofi awuzwani nomphefumulo wokushaya kwenhliziyo egobolondweni elilodwa lomzimba.
Ngaphandle, izinhlamvu ezinjalo ezihlukene zibonakala zifanelana ngempela kumuntu oyedwa. Kodwa kufanelekile ukuthuthukisa enye yezakhiwo zomlingiswa, ukuze ivele ikhiphe abanye. Umuntu kufanele acabangele ngokucophelela izici ezihlukahlukene zobuntu bakhe ukuze afune insindiso ekuthuthukiseni uhlangothi olujulile, oluqinile lwe-"I" yakhe. Zonke ezinye izici ze-"I" yethu ziyinkohliso, eyodwa kuphela yazo enesisekelo sangempela kuhlamvu lwethu, ngakho-ke ukuthuthukiswa kwayo kuqinisekiswa. Ukwehluleka ekuthuthukiseni lolu hlangothi lwesimilo ukwehluleka kwangempela okubangela amahloni, futhi impumelelo iyimpumelelo yangempela esilethela injabulo yangempela. Leli qiniso liyisibonelo esihle kakhulu somzamo wengqondo wokukhetha engiwuveze ngokugcizelela ngenhla. Ngaphambi kokwenza ukukhetha, umcabango wethu uyazulazula phakathi kwezinto eziningana ezahlukene; kulokhu, ikhetha esinye sezici eziningi zobuntu bethu noma isimilo sethu, emva kwalokho singazizwa singenamahloni, sehlulekile entweni engahlangene naleyo mpahla yesimilo sethu esigxilise ukunaka kwethu kuyona kuphela.
Lokhu kuchaza indaba eyindida yomuntu owayehlazeke waze wafa ngenxa yokuthi wayengeyena owokuqala, kodwa umshayisibhakela noma umgwedli wesibili emhlabeni. Ukuthi anganqoba noma yimuphi umuntu emhlabeni, ngaphandle koyedwa, akusho lutho kuye: aze anqobe owokuqala emncintiswaneni, akukho lutho olubhekwa nguye. Akakho emehlweni akhe. Indoda ebuthaka, noma ubani angayinqoba, ayicasulwa ngenxa yobuthakathaka bayo obungokomzimba, ngoba sekuyisikhathi eside iyilahla yonke imizamo yokuthuthukisa lolu hlangothi lobuntu. Ngaphandle kokuzama angeke kube khona ukwehluleka, ngaphandle kokwehluleka angeke kube khona amahloni. Ngakho, ukwaneliseka kwethu ngokwethu ekuphileni kunqunywa ngokuphelele umsebenzi esizinikezela kuwo. Ukuzethemba kunqunywa isilinganiso samakhono ethu angempela kwabanamandla, abacatshangwayo - ingxenyenamba lapho inombolo iveza impumelelo yethu yangempela, kanye nenani eliphansi lezimangalo zethu:
~C~Ukuzihlonipha = Impumelelo / Isimangalo
Njengoba inombolo ikhula noma idinominayitha incipha, ingxenyenamba izokhula. Ukuhoxiswa kwezicelo kusinika impumuzo eyamukelekayo efana nokufezeka kwazo ngokoqobo, futhi kuyohlale kukhona ukuhoxiswa kwesicelo lapho ukuphoxeka kungapheli, futhi umzabalazo ungalindelekile ukuba uphele. Isibonelo esicacile salokhu sinikezwa umlando wemfundiso yenkolo yobuvangeli, lapho sithola ukuqiniseka ngesono, ukuphelelwa ithemba ngamandla omuntu siqu, nokulahlekelwa ithemba lokusindiswa ngemisebenzi emihle kuphela. Kodwa izibonelo ezifanayo zingatholakala ekuphileni kuzo zonke izinyathelo. Umuntu oqondayo ukuthi ubuncane bakhe endaweni ethile akushiyi kungabaza kwabanye, uzwa impumuzo eyinqaba esuka enhliziyweni. U-"cha" ongenakuguqulwa, ukwenqaba okuphelele, okuqinile kowesilisa othandweni kubonakala kunciphisa ukufutheka kwakhe lapho ecabanga ukulahlekelwa umuntu othandekayo. Izakhamuzi eziningi zaseBoston, crede experto (zithembele kulowo oye wabhekana nakho) (ngesaba ukuthi okufanayo kungashiwo mayelana nezakhamuzi zakwamanye amadolobha), ngenhliziyo ekhanyayo zinganikela ngomculo wazo othi "I" ukuze zikwazi ukuhlanganisa isethi yemisindo ngaphandle kwamahloni ne-symphony. Yeka ukuthi kuhle kanjani ngezinye izikhathi ukuyeka ukuzenzisa ukuze ubonakale umncane futhi uzacile! “Makabongwe uNkulunkulu,” sisho ezimweni ezinjalo, “le mibono eyinkohliso isidlulile!” Konke ukunwetshwa kwe-«I» yethu kuwumthwalo owengeziwe kanye nesimangalo esengeziwe. Kukhona indaba ngomnumzane othile owalahlekelwa ingcebo yakhe yonke kuze kube yikhulu lokugcina empini yokugcina yaseMelika: esephenduke isinxibi, wagingqa ngokoqobo odakeni, kodwa waqinisekisa ukuthi wayengakaze azizwe ejabule futhi ekhululekile.
Inhlalakahle yethu, ngiyaphinda, incike kithina. “Linganisa izimangalo zakho zibe ziro,” kusho uCarlyle, “futhi umhlaba wonke uzobe usezinyaweni zakho. Indoda ehlakaniphe kunabo bonke esikhathini sethu yabhala ngokufanelekile ukuthi ukuphila kuqala kusukela ngesikhathi sokulahlwa.
Izinsongo noma izikhuthazo azikwazi ukuphazamisa umuntu uma zingathinti esinye sekusasa elingenzeka noma izici zamanje zobuntu bakhe. Ngokuvamile, kuphela ngokuthonya lo muntu lapho singakwazi ukulawula intando yomunye umuntu. Ngakho-ke, ukukhathazeka okubaluleke kakhulu kwamakhosi, amanxusa, futhi ngokuvamile bonke labo abalwela amandla nomthelela ukuthola "kuyisisulu" sabo isimiso esinamandla sokuzihlonipha futhi benze ithonya kuso umgomo wabo omkhulu. Kodwa uma umuntu ekuyekile lokho okuncike entandweni yomunye, futhi eyekile ukubheka konke lokhu njengengxenye yobuntu bakhe, khona-ke siba cishe ngokuphelele esingenamandla okumthonya. Umthetho wamaStoyiku wenjabulo wawuwukuzicabangela thina ngokwephucwa kusengaphambili yonke into engancikile entandweni yethu - khona-ke amagalelo esiphetho ayoba angenazwelo. U-Epictetus useluleka ukuba senze ubuntu bethu bungabi nangozi ngokunciphisa okuqukethwe kubo futhi, ngesikhathi esifanayo, siqinise ukuzinza: "Kumelwe ngife - kahle, kodwa ingabe kufanele ngife ngaphandle kokwehluleka ngikhononda ngesiphetho sami? Ngizokhuluma iqiniso obala, futhi uma umashiqela ethi: “Ngenxa yamazwi akho, ufanelwe ukufa,” ngiyomphendula: “Ngake ngakutshela yini ukuthi angifi? Uyokwenza umsebenzi wakho, nami ngizokwenza owami: umsebenzi wakho uwukukhipha, futhi okwami kuwukufa ngokungesabi; kungumsebenzi wakho ukuxosha, futhi okwami ukuhamba ngokungesabi. Senzenjani uma sithatha uhambo lwasolwandle? Sikhetha i-helmsman namatilosi, setha isikhathi sokuhamba. Emgwaqeni, sifikelwa isiphepho. Khona-ke, yini okufanele sikhathazeke ngayo? Indima yethu isifeziwe kakade. Eminye imisebenzi ilele ku-helmanman. Kodwa umkhumbi uyacwila. Kufanele senzeni? Into engenzeka ukulinda ukufa ngokungesabi, ngaphandle kokukhala, ngaphandle kokukhononda ngoNkulunkulu, wazi kahle ukuthi wonke umuntu ozelwe kufanele afe ngelinye ilanga.
Ngesikhathi salo, endaweni yalo, leli phuzu lokubuka le-Stoic lingaba usizo kakhulu futhi liyiqhawe, kodwa kufanele kuvunywe ukuthi kungenzeka kuphela ngokuthambekela okuqhubekayo komphefumulo ukuthuthukisa izici ezincane nezingenaluzwela zomlingiswa. I-Stoic isebenza ngokuzithiba. Uma ngingumStoyiku, khona-ke impahla ebengingazakhela yona ayiyikuba yimpahla yami, futhi kukhona ukuthambekela kimina ukuphika inani lanoma iyiphi impahla. Le ndlela yokusekela umuntu ngokuzilahla, ukulahla izimpahla, ivame kakhulu phakathi kwabantu ngezinye izici abangenakubizwa ngokuthi amaStoyiku. Bonke abantu abancane banciphisa ubuntu babo, bahlukanise nakho konke abangenabo ngokuqinile. Babuka ngendelelo ebandayo (uma kungenjalo ngenzondo yangempela) kubantu abahlukile kubo noma abangathonywa yithonya labo, ngisho noma laba bantu benezimfanelo ezinhle kakhulu. “Noma ubani ongeyena owami akakho ngenxa yami, okungukuthi, ngokuncike kimina, ngizama ukwenza sengathi ubengekho nhlobo kimi,” ngale ndlela ukuqina nokuqiniseka kwemingcele yezwe. ubuntu bungakwazi ukunxephezela ukushoda kokuqukethwe kwabo.
Abantu abanwebekayo benza ngokuphambene: ngokwandisa ubuntu babo nokwazisa abanye kubo. Imingcele yobuntu babo imvamisa ingapheli, kodwa ukunotha kokuqukethwe kwayo kungaphezu kokubavuza ngalokhu. Nihil hunnanum a me alienum puto (akukho lutho lomuntu olungaziwa kimi). “Mabadelele ubuntu bami, bangiphathe njengenja; uma nje kukhona umphefumulo emzimbeni wami, ngeke ngiwalahle. Zingamaqiniso njengami. Konke okuhle ngempela kubo, makube yimpahla yobuntu bami. Ukuphana kwalezi zimo ezinwetshiwe kwesinye isikhathi kuyathinta ngempela. Abantu abanjalo bayakwazi ukuzwa umuzwa ocashile wokuthakasela ngomcabango wokuthi, naphezu kokugula kwabo, ukubukeka okungathandeki, izimo ezingezinhle zokuphila, naphezu kokunganakwa okujwayelekile kwabo, basakha ingxenye engenakuhlukaniswa yezwe labantu abanamandla, banesimo sengqondo esihle. bahlanganyele ngokuhlanganyela emandleni amahhashi adonsayo, enjabulweni yobusha, ekuhlakanipheni kwabahlakaniphileyo, futhi abancishwa ingxenye ethile ekusetshenzisweni komcebo wamaVanderbilt ngisho nabakwaHohenzollerns ngokwabo.
Ngakho, ngezinye izikhathi ukuncipha, ngezinye izikhathi anda, "I" yethu empirical uzama ukusungula ngokwayo emhlabeni ngaphandle. Lowo ongababaza kanye noMarcus Aurelius: “O, Umkhathi! Yonke into oyifisayo, nami ngiyayifisa!”, inobuntu lapho yonke into ekhawulayo, enciphisa okuqukethwe kwayo isusiwe kuze kube sekupheleni — okuqukethwe kobuntu obunjalo kuhlanganisa konke.