A kashi na uku na Haihuwar Bala'i daga Ruhun Kiɗa (1872) Friedrich Nietzsche ya faɗi wani tsohon bala'i, Sophocles, inda ya rubuta:
Akwai wani tsohon labari wanda Sarki Midas ya dade yana farauta a cikin daji don Silenus mai hikima, abokin Dionysus, ba tare da kama shi ba. Lokacin da Silenus a ƙarshe ya faɗi a hannunsa, sarki ya tambayi abin da yake mafi kyau kuma mafi kyawun kowane abu ga mutum. Kafaffe da mara motsi, aljanin bai ce uffan ba, sai da sarki ya matsa masa, sai ya yi dariya ya kwashe da dariya yana cewa: ‘Ya ku muguwar jinsi, ‘ya’yan dama da kunci, me ya sa kuke tilasta ni in gaya muku abin da zai fi dacewa ba ku ji ba? Abin da yake mafi kyau duka ya wuce abin da za ku iya: ba a haife ku ba, ba a haifa ba be, ya zama kome ba. Amma na biyu mafi kyau a gare ku shi ne, ku mutu da wuri.'
Ga masu karatun Nietzsche sanannen abu ne cewa, sabanin ra'ayin da Silenus ya yi ta zaluntar wahayi zai iya haifar da mai karatu mai karatu, tunanin Nietzsche ya zama wanda ya saba wa ra'ayin falsafa - maimakon ya ce 'A'a' ga rayuwa, Nietzsche ya ce wani yanke hukunci.Ee ' zuwa rayuwa, wanda dole ne ya kasance da wahala a wasu lokuta ga wanda ke fama da tsawaitawa, ciwon kai mai tsayi wanda ba zai iya jurewa ba, kuma wanda ya fada cikin annoba ta Victorian na syphilis. Duk da wahalarsa, duk da haka, ya tabbatar da rayuwa har zuwa ƙarshe.
Mutumin da Nietzsche zai iya tunawa lokacin da ya ambaci Sophocles shine Arthur Yantarshan, mai yiwuwa shi ne mafi kyamar masana falsafa na Yammacin zamani waɗanda, duk da baiwar rubuce-rubuce da kyau, sun ce 'A'a' ga rayuwa. Me yasa? Saboda Schopenhauer ya gane, a ƙarƙashin ma'anar ma'anar hankali a cikin mutane - Aristotle sanannen ya bayyana mutane a matsayin 'dabbobi masu hankali' (mai faɗar oxymoron, idan har akwai daya) - cewa sun kasance da gaske, ba zato ba tsammani, halittu marasa hankali, abin da ya kira su. makaho son rai - makaho saboda kawai nufin rayuwa, ba tare da waƙa ko dalili ba. An ba da 'wasan kwaikwayo da dalili' a baya, kamar yadda yake, a cikin tsarin falsafa, waƙa, da fasaha, wanda ya yi watsi da gaskiyar da ba za ta iya jurewa ba da Silenus ya bayyana wa Sarki Midas.
Na rubuta akan Schopenhauer (da Kafka) nan a da, da nufin fayyace rashin hankali wanda Schopenhauer ya yi iƙirarin zama ma’anar halayen ɗan adam dangane da halin yanzu. A wannan karon zan so in yi wani abu dabam tare da ra'ayinsa mai tsaurin ra'ayi, duk da haka. Na yi imani cewa abubuwan da ke faruwa a yanzu a duniya sun nuna, ba tare da wata shakka ba, cewa ba shi da ɓacin rai sosai. Ya yi tunanin abubuwa ba su da kyau a game da ɗan adam. Ya yi kuskure - sun fi muni.
Da farko bari in tunatar da ku ƙarancin kima da ya yi game da nau'ikan mu, ta hanyar fim ɗin da 'mugun yaro' na Hollywood, David Lynch ya yi. Wasun ku na iya tunawa da fim ɗin Lynch, Daji a Zuciya, wanda ya riga ya zama taken Schopenhauerian da ya dace, kamar yadda na yi jayayya a cikin wata takarda da na fassara shi a matsayin misali na 'cinema of the grotesque' (duba Babi na 7 a cikin littafina, tsinkaya). Wani muhimmin sashi daga Schopenhauer's Duniya a matsayin Wasiyya da Wakilci (Schopenhauer, A. Dover Publications, 1966; Vol. 2, shafi na 354) ya taimaka mini da kyau, a lokacin, don tsara tattaunawar fim ɗin Lynch a matsayin bayanin Schopenhauerian game da abin da ya faru na 'grotesque,' wanda aka fahimta a matsayin ma'anar rashin hankali. A cikin duniyar da ta wuce, Schopenhauer yayi jayayya:
...Muna ganin gamsuwa na ɗan lokaci, jin daɗi mai ƙarewa ta hanyar buƙatu, wahala mai yawa da tsayi, gwagwarmaya ta dindindin, bellum omnium, duk abin da mafarauci da duk abin da aka farauta, matsi, so, bukatu, da damuwa, kuka da kuka; kuma wannan yana ci gaba a cikin saecula saeculorum, ko kuma har sai da ɓawon burodin duniya ya karye. Junghuhn ya ba da labarin cewa a Java ya ga wani katafaren fili gaba daya an lullube shi da kwarangwal, kuma ya dauke shi filin yaki. Duk da haka, ba komai ba ne illa kwarangwal na manyan kunkuru tsawon ƙafa biyar, faɗin ƙafa uku, da tsayi daidai. Wadannan kunkuru suna zuwa ta wannan hanya ne daga cikin teku, domin yin kwayayen su, sannan karnukan daji su ka kama su (Canis rutilans); tare da hadin kan karfinsu, wadannan karnukan suna ajiye su a bayansu, suna yaga sulkensu na kasa, kananan sikelin ciki, suka cinye su da rai. Amma sai damisa yakan hau kan karnuka. Yanzu duk wannan baƙin ciki ana maimaita sau dubbai da dubbai, a kowace shekara. Don wannan, to, an haifi waɗannan kunkuru. Domin wane laifi ne za su sha wannan azaba? Menene ma'anar wannan fage na ban tsoro? Amsar ita ce kawai so-da-rai haka objectifies kanta.
Rashin hankali na wanzuwa - na dabbobin da ake magana a kai a cikin wannan jigon, amma kuma na mutane - a nan Schopenhauer ya kwatanta shi da rashin hankali; wato kamar ba shi da wata ma'ana sai maimaituwar rayuwa da mutuwa marasa manufa, akai-akai (wanda ba shi da ma'ana, ko ta yaya). A cikin fim din Lynch wannan rashin hankali ya bayyana kansa, a tsakanin sauran abubuwa, a cikin canjin yanayi na tsawon lokaci na wahala a cikin rayuwar jarumawa biyu, Lula (Laura Dern) da Sailor (Nicholas Cage), tare da taƙaitaccen tsinkaya na tsananin jin daɗin jima'i, wanda ba wanda yake da alama yana da wata ma'ana fiye da kawai faruwa a matsayin furcin makafi zai rayu.
Ni kaina, koyaushe na fi son falsafar Nietzsche mai tabbatar da rayuwa, musamman kamar yadda aka bayyana a cikin 'littafin falsafa' mai ban al'ajabi. Kamar haka Yayi Zarathustra (a paean to bil'adama ta duniya, lokaci-daure wanzuwar), kuma har yanzu ina yi, amma 'yan abubuwan da suka faru a cikin duniya bayyana nuna irresistibly a cikin shugabanci na - kamar yadda riga ambato a sama - al'amura zama ma fi muni fiye da Schopenhauer's depiction na duniya suffused cikin rashin tunani.
Tabbas, shi ne kuma, amma a halin yanzu ya wuce rashin hankali zuwa hauka, irin hauka cewa yanayin karshe a Stanley Kubrick's Karatun Dr ko: Yadda Na Koyi Daina Damuwa da Son Bam ba tare da bata lokaci ba (albeit satiriically) kama, tare da Kyaftin na B-52 Bom, bayan yanke bam ɗin atomic sako-sako da inda ya makale a cikin bam Bay, zaune astride wannan harbinger na mega-mutu, waving nasa Stetson da ihu wani abu kamar 'Yahoo!' yayin da bom din ke gangarowa zuwa kasa. Kuma a baya mutum zai iya jin Vera Lynn yana waƙa a hankali: 'Za mu sake haduwa, ba mu san inda ba, ba mu san lokacin da ba…
Da kyau, ilimin ilimin 'nostalgic' wani abu ne kamar 'zafi hade da son komawa gida;' wato tsananin kishin gida, amma a cikin mahallin fim ɗin a fili yana nufin ya haifar da 'burin melancholic don mafi kyawun lokuta (na baya).' Babu shakka muna cikin irin wannan matsayi a tarihinmu a yanzu, amma son zuciya ba zai taimake mu ba. Haɗin kai kawai da nufin kawo ƙarshen hauka da ke mamaye duniya a halin yanzu zai yi. Ba kwatsam ba ne cewa muhimmin hali na 'Jack Ripper' a cikin fim ɗin Kubrick wani janar ne na rundunar sojojin saman Amurka da ba shi da tushe, wanda ya ƙaddamar da harin makaman nukiliya mara izini ga Tarayyar Soviet.
A yau akwai 'yan kaɗan daga cikin waɗancan haruffan shakku a kusa da su, tare da bambancin cewa ba na almara ba ne; Abin takaici, suna da gaske sosai, sun wuce rashin hankali na Schopenhauerian. Me yasa? Domin abin da waɗannan haruffa suke so su haifar da shi shine mutuwa akan sikelin mai yawa wanda kasancewar (ba kawai ɗan adam ba) rayuwa a duniya yana cikin haɗari. Wasu mutane na iya kiran shi 'burin mutuwa,' kuma tabbas haka ne, amma yana iya sauƙin rikicewa tare da 'mutuwar mutuwa' Freud (ko 'haihuwar mutuwa') kamar yadda aka bincika a cikin littafinsa, Bayan Shari'ar Ƙaunar, wanda kwata-kwata ba hauka bane kawai son kawo karshen nasa, da/ko rayuwar wasu.
A gaskiya ma, 'haihuwar mutuwa' Freud ba ta da tabbas. A ɗaya hannun, yana ba da sunan abin da dukanmu muka sani a matsayin ‘yankin jin daɗinmu,’ wurin ko kuma yanayin da muke komawa kullum, inda muka fi jin a gida, annashuwa, da kwanciyar hankali. Wannan ita ce bayyanar 'yan ra'ayin mazan jiya' na tuƙin mutuwa, kuma a fili ba burin mutuwa ba ne a ma'anar buri na halakar rayuwa, naka ko na wani.
Amma akwai wani bangare na tukin mutuwa, kuma wannan shi ne bayaninsa a cikin kamannin cin zarafi tsirara, ko kuma niyyar halaka, yawanci ana kai wa ga wasu (kamar lokacin yakin), amma a lokuta masu cutarwa kuma a kan kansa. Wannan fuskar ta ƙarshe ta dabi'ar mutuwa da alama ta ɗauka (dis-) rabon 'rashin hauka don halakar (duk) rayuwa' a yau - idan ba a bayyane ba, to aƙalla a fakaice.
A ina ake samun shaidar hakan? Na farko, sananne ne cewa Sanata Lindsey Graham na South Carolina yana da jahannama a kan lalata Iran, kamar yadda Ƙuduri don daukar matakin soji kan Iran, wanda ya gabatar a watan Yuli na wannan shekara ya nuna. Abin ban mamaki, kudurin yana cewa: 'Don ba da izinin yin amfani da sojojin Amurka a kan Jamhuriyar Musulunci ta Iran don yin barazana ga tsaron kasar Amurka ta hanyar kera makaman nukiliya,' wanda ke da arziki, la'akari da cewa Amurka ita ce kasa daya tilo a tarihi da ta taba amfani da makaman nukiliya, kuma a kan farar hula, don yin harba, a Hiroshima da Nagasaki, Japan, a 1945.
Amma akwai biyu, ƙarin dalili mai mahimmanci, wanda kuma ya shafi Sanata Graham. Yayin wata hira (wanda aka danganta a sama) tare da Kristen Welker na NBC, Graham ya gaya mata cewa 'yanayin da ya dace' jefa bama-bamai na nukiliya guda biyu a kan biranen Japan guda biyu da aka ambata a baya, yayin da:
Daga baya a cikin tattaunawar, Graham ya katse Welker da sosa rai ya ce, 'Me ya sa Amurka ta jefa bama-baman nukiliya guda biyu a kan Hiroshima da Nagasaki don kawo karshen yakin barazanarsu. Me yasa yayi daidai yin hakan? Na dauka lafiya?'
Da yake magana kan Welker ya ce, 'Ga Isra'ila, yi duk abin da za ku yi don tsira a matsayinku na ƙasar Yahudawa. Duk abin da za ku yi!'
Shin wajibi ne a nuna cewa wannan, dama can, hauka ne? 'Hauka' kamar yadda yake a cikin fayyace, ra'ayi mara daidaituwa na 'hallakar da juna,' wanda aka yi wa kisan gilla a lokacin yakin cacar baki, kuma wanda Kubrick's Dr Strangelove ya gamsu sosai. Sau nawa dole ne mutum ya tunatar da mutane kamar Lindsey Graham cewa, a cikin yakin nukiliya, babu masu nasara? A bayyane yake akwai mutane da yawa waɗanda ba su da masaniya game da wannan fiye da yadda mutum zai ɗauka, kamar yadda aka nuna lokacin da wasu mutane suka nuna sha'awarsu ga Iran ta kasance 'nuked' bayan harin makami mai linzami da ta kai kan Isra'ila a baya-bayan nan.
Sa'an nan kuma an sanar da sake fasalin koyarwar nukiliyar Rasha kwanan nan, wanda aka bayyana mai bi Dmitry Suslov:
Ɗaukaka koyarwar nukiliyar Rasha tabbas ba mataki ba ne da ba zato ba tsammani. An daɗe da wucewa kuma yana da alaƙa da gaskiyar cewa matakin hana atomic na yanzu ya tabbatar da rashin isa. Musamman ganin cewa ta gaza hana kasashen yamma su kaddamar da yakin basasa a kan kasarmu.
Har zuwa kwanan nan, an dauki sha'awar cin nasara a kanmu a matsayin hauka kuma ba zai yiwu ba, ganin cewa Rasha babbar kasa ce ta nukiliya. Amma sai ya zama an dauke shi da muhimmanci a wasu tunane-tunane a kasashen yamma. Don haka ne ma matakin da ake dauka na dakile makaman nukiliya a halin yanzu bai wadatar ba, a yayin da kungiyar da Amurka ke jagoranta ke ci gaba da shiga cikin rikicin kasar Rasha, wanda tuni ya koma tattaunawa kan hare-haren da makamai masu linzami masu cin dogon zango na yammacin Turai ke kai wa a yankinmu.
Dangane da haka, rage matakin yin amfani da makaman nukiliya da kuma faɗaɗa yawan yanayin da Moscow ta ba da damar wannan matakin ya daɗe. Kamar yadda maganar da ta gabata ta koyarwar ta bayyana cewa amfani da makamin nukiliya a yakin da ba na nukiliya ba zai yiwu ne kawai idan akwai barazana ga wanzuwar kasar Rasha a matsayin kasa, bai dace da hakikanin duniya ba. Yanzu an rage wannan matakin, kuma amfani da makaman nukiliya a cikin rikicin da ba na nukiliya ba zai iya yiwuwa idan akwai mummunar barazana ga diyaucin kasar.
Ina sake maimaitawa: ba wai wanzuwar jiharmu ba, illa munanan barazana ga mulkinta.
Ba tare da la'akari da taka tsantsan da ke cikin wannan bayani ba, ba za a iya yin watsi da yuwuwar cewa wasu ayyuka za su iya faruwa ba, waɗanda za su iya haifar da amfani da makaman nukiliya da Rasha ta yi, sa'an nan kuma, a matsayin ramuwar gayya, daga ƙasashen NATO, ko kuma. mataimakin vice versa. Irin wannan yanayin yana da matukar muni da za a yi la’akari da shi, ba shakka, kuma mutum na iya fatan cewa shugabanni masu sanyi za su yi galaba a lokacin da lamarin ya tabarbare har ta kai ga samuwar dan Adam, ba na kasa kadai ba.
Haka lamarin ya kasance, an yi sa'a, a lokacin da makami mai linzami na Cuban rikicin a farkon shekarun 1960. Amma idan dai masu zafi irin su Sanata Graham suna ƙarfafa yin amfani da makaman nukiliya, jama'a da ba su sani ba za su iya yin imani da cewa wannan ba zai bambanta da yakin basasa ba. Idan haka ne, da sun yi babban kuskure.
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Bert Olivier yana aiki a Sashen Falsafa, Jami'ar Jihar Kyauta. Bert yayi bincike a cikin Psychoanalysis, poststructuralism, falsafar muhalli da falsafar fasaha, adabi, cinema, gine-gine da Aesthetics. Ayyukansa na yanzu shine 'Fahimtar batun dangane da girman mulkin neoliberalism.'
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