Eristic Dialectic na Schopenhauer: Jagorar Farko kan Tattaunawar Mummunan Niyya
A cikin 1830–31, Arthur Schopenhauer ya rubuta Eristische Dialektik: Die Kunst, Recht zu behalten — 'Eristic Dialectic: The Art of Being Right' — wani jerin dabaru guda 38 don samun nasara a cikin muhawara ba tare da la'akari da gaskiya ba. Wannan shine jagorar filin farko na tsarin muhawara mara kyau: faɗaɗa da ke jawo ikirarin abokin hamayya ya wuce iyakokinsa, juyawa akan ma'anoni biyu na kalma, gabatar da abin da dole ne a tabbatar, karkatar da muhawara, jawo hankali ga hukuma maimakon dalili, ikirarin nasara duk da rashin nasara — kuma, a matsayin dabarar ƙarshe lokacin da duk sauran suka gaza, zama na kashin kai, zagi da rashin kunya (ad personam). Schopenhauer bai taba wallafa shi ba. Ya yi watsi da aikin, yana rubuta cewa irin wannan duba mai zurfi na 'hanyoyin karkata da dabaru da ake amfani da su ta hanyar halin dan Adam na yau da kullum don ɓoye raunin sa' ba ya dace da yanayin sa; cikakken rubutun ya bayyana ne kawai a cikin takardun sa na bayan mutuwa, kuma masu karatun Turanci sun san shi ta hanyar 'The Art of Controversy' na T. Bailey Saunders da fassarar E.F.J. Payne na Manuscript Remains. Idan aka karanta a cikin bayani, har yanzu yana da ban mamaki: kusan karni biyu bayan haka, irin waɗannan motsi suna gudana a cikin tarurruka da muhawara ta jama'a tare da sabbin sunaye — mutum mai rauni, motte-da-bailey, ja herring, da tsarawa launin murya. Darasin mai ɗorewa shine tsarin: eristic yana bunƙasa inda muhawara ke zama wani aiki na rayuwa da aka yi hukunci daga dakin; yana yunwa inda ikirari aka rubuta, an tsara su bisa ga tambaya mai tsauri, kuma an kimanta su bisa ga cancanta.
A cikin 1830–31 Schopenhauer ya lissafa 38 dabaru don zama daidai ba tare da kasancewa daidai ba — sannan ya ki wallafa lissafin. Wannan shine takardar kafa abin da yanzu muke kira mugun wasa a muhawara.
- Dialektiƙ Eristische: Hanyar, zama da gaskiya — an rubuta shi a kusa da 1830–31, an buga shi ne bayan mutuwarsa; masu karatun Turanci sun san shi da Hanyar Zama da Gaskiya ko Hanyar Tattaunawa
- Tsare-tsare 38 da aka lissafa: faɗaɗa, juyin magana, yawan bayyana takamaiman bayanai, gabatar da abin da dole ne a tabbatar, kiran ga hukuma, ikirarin nasara duk da rashin nasara
- Hanyar ƙarshe, lokacin da kowanne dabara ta gaza: ka zama na kashin kai, ka zagi, ka yi rashin kunya — ad personam, kakannin kowanne rushewar tattaunawa a sashin sharhi
- Schopenhauer ya yi watsi da aikin — binciken 'hanyoyin karkata da dabaru' na halin dan Adam ba su dace da yanayinsa ba — wanda shine dalilin da ya sa jagorar filin farko kan mummunar niyya ta fito a buga bayan rasuwarsa.
- Kusan ƙarni biyu bayan haka, waɗannan matakan suna da sabbin sunaye — red herring, motte-and-bailey, tone policing — kuma martanin har yanzu yana da tsarin gini, ba na magana ba.
Aristotle ba shi ne na farko ko kuma mai tunani na musamman da ya tsara hujja ba. An haɗa guda takwas da suka danganci al'adun da suka gina tsarin rashin jituwa mai ma'ana — da abin da kowanne daga cikinsu ya gani wanda sauran suka rasa.
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- 2.Indian Logic: The 2,500-Year Tradition from Nyāya to Buddhist Debate
- 3.Mohist Logic: The Chinese Art of Drawing Distinctions
- 4.Aristotle's Logic: The Mediterranean Foundation of Western Argument
- 5.Islamic Dialectics: From Theological Debate to the Science of Disputation
- 6.Medieval Scholastic Logic: How the University Invented the Structured Argument
- 7.Five Syllogisms: Comparing Argument Structures Across Civilizations
- 8.Schopenhauer's Art of Being Right: The First Field Guide to Bad-Faith ArgumentKana nan
- 9.Galileo's Dialogue: Four Days, Three Speakers, and the Argument He Got Wrong
Mai falsafa wanda ya lissafa dabarun zamba
Kwanaki a kusa da 1830, daya daga cikin manyan tunani a Turai ya zauna don rubuta littafi kan yadda za a ci nasara a cikin muhawara ba tare da gaskiya ba. Arthur Schopenhauer — mai falsafa na The World as Will and Representation, mutum wanda ya daraja gaskiya sosai har ya gina falsafa a kan wahalar samun ta — ya rubuta takaitaccen, mai zafi littafi da ya kira Eristische Dialektik: Die Kunst, Recht zu behalten: Eristic Dialectic, fasahar zama daidai.
An gabatar da tunanin cikin yanayi mara motsi. Ajiye gaskiya a gefe — wannan ba littafi ne akan zama daidai ba. Littafin nan yana magana akan nasara: dabaru talatin da takwas da aka lissafa don fita daga sabani cikin nasara ko da matsayin ka ya cancanta ko a'a. Tsawaita ikirarin abokin hamayya har ya zama ba za a iya karewa ba. Tsallaka tsakanin ma'anoni guda biyu na kalma guda. Shiga sakamakon ka cikin tunaninka. Canza batun. Nemi goyon bayan hukuma maimakon dalili. Kuma idan kana rasa a kowane fanni, ka aiwatar da dabarar karshe: ka yi watsi da muhawara ka kai hari ga mutum.
Masu karatu sun yi muhawara tun daga lokacin game da abin da takardun ke. Iya zama amsa daga mai zargi? Wani gajeren labari kan yadda mutane ke muhawara, suna dauke da tsarin littafin koyarwa? Karatun da ya fi dacewa shine wanda rubutun kansa ke goyon baya: yana da ganewar asali. Schopenhauer ya kalli muhawara da yawa — a cikin dakin taro, a buga, a cikin rigingimun falsafa na zamaninsa — don ganin cewa mafi yawancinsu ba bincike ne na gaskiya ba, kuma ya yi abin da tunani mai tsari ke yi da wani abu da ke faruwa akai-akai: ya rarraba shi.
Wannan yana sa wannan zama babi na takwas na jerin game da al'adun da suka gina hujja mai ma'ana. 'Yan Indiya sun lissafa hanyoyin da mai muhawara zai iya rasawa; masu ilimi sun gina hukumomi don tabbatar da cewa muhawara ta kasance mai gaskiya. Schopenhauer ya juya kyamarar kuma ya lissafa hanyoyin da mai muhawara zai iya zamba — kuma a cikin yin hakan ya rubuta jagorar filin farko na tsarin abin da yanzu muke kira muhawara mai niyyar mummuna.
Eristic: muhawara don lashe, ba don sanin ba
Kalmar ta fito daga Eris, allahiyar rikici ta Girkanci, kuma Schopenhauer ya yi amfani da ita da inganci. Eristic dialectic shine muhawara tare da niyyar samun nasara kawai — maimakon neman gaskiya. Wannan shine fannin inuwa na duk abin da wannan jerin ya rufe: inda muhawarar Aristotle ke gwada ikirari don gano abin da ke aiki, eristic yana sarrafa gwajin kansa don haka daya daga cikin bangarorin ya yi nasara duk da haka.
Abin da ke ba da karfi ga wannan rubutu shine bayanin Schopenhauer akan dalilin da ya sa eristic ke wanzuwa. Asalin, ya yi jayayya, shine girman kai. Kusan babu wanda zai iya jure a zama ba daidai ba a bainar jama'a; lokacin da wani matsayi ya fara rushewa, 'halin dan Adam na gama gari' yana neman dabaru, hanyoyi da yaudara don zama daidai a karshe — ba saboda mutane suna da jahilci ba, amma saboda raunin yarda shine mai kaifi fiye da lada na koyon. Dabarun ba su da alaƙa da cutarwa ta mutane marasa kyau. Su ne abin da mutane na yau da kullum ke yi a ƙarƙashin matsin lamba na muhawara, wanda shine dalilin da ya sa suke bukatar nazari na tsari.
Lura da abin da wannan tsarin ke yarda da shi a hankali: dabarun na aiki. Kowanne daga cikin talatin da takwas yana samun nasara akai-akai a cikin muhawara ta zahiri har ya zama mai kyau a ambata. Wannan shine fahimtar da ba ta da dadi da mai karatu na zamani ya kamata ya dauka a cikin jerin — wadannan ba kuskuren lissafi bane da ke rushewa idan an duba, kamar kuskuren tsari. Su ne matakan aiki, kuma suna kayar da masu tunani masu gaskiya a cikin lokaci na gaske saboda tunani mai gaskiya yana daukar lokaci fiye da yaudara.
Cikin kundin: motsi da za ku gane
Hanyoyi talatin da takwas suna da rashin daidaito — wasu suna da maki na fasaha na tattaunawar gargajiya, wasu kuma suna da lokaci mai tsawo. Abin mamaki, yayin da ake karantawa a yau, shine yawan suna da suna na zamani. Schopenhauer ya fara samun wannan, ba tare da kalmomin ba:
- Tsawaita. Tsawaita ikirarin abokin hamayya fiye da iyakokin sa na halitta — ka sanya shi ya zama mafi gama gari, mafi kakkarfa, mafi tsanani fiye da yadda aka nufa — sannan ka musanta sigar da aka karu. Sunan zamani shine matar straw; idan aka juyawa baya, daga ikirari mai karfi zuwa wani mai sauki, yana zama motte-and-bailey.
- Homonymy. Motsi tsakanin ma'anoni guda biyu na kalma guda ɗaya da kuma ɗaukar hujja kan ɗaya a matsayin hujja kan ɗayan — juyin magana, dabara da ma'anar rubuce-rubuce ke kashewa nan take.
- Yankin takamaiman abu. Dauki ikirarin da abokin hamayyarka ya yi game da wani lamari ka amsa shi kamar yadda zai kasance na duniya — wani dangin da aka nufa na faɗaɗa, da kuma hanyar da ta dace don sa mai magana mai hankali ya zama mai rashin kulawa.
- Ka yi tunanin abin da ya kamata a tabbatar. Ka shigo da sakamakon da ake jayayya a ciki cikin tushe ko ma'anar ka — ka tambayi tambaya, kakar tambayar da aka loda wacce ke hukunta duk abin da ka amsa.
- Canza jayayya. Lokacin da jayayyar ta juya a kan ku, canza abin da ake jayayya akai — matakin da filin yanzu ke kira red herring, da dalilin da ya sa tambayar da aka tsara ita ce mafi karfi a cikin tsaftar jayayya.
- Rokar izini maimakon dalili. Maye gurbin suna mai daraja da hujja, wanda aka daidaita da girmamawar masu sauraro maimakon ingancin tambayar.
- Yi ikirarin nasara duk da rashin nasara. Lokacin da musayar ta ƙare ba tare da an warware ta ba — ko kuma an rasa — bayyana ta a matsayin nasara da kwarin gwiwa; masu sauraro suna tunawa da kwarin gwiwar, ba da hankali ba. Kowanne taron da ba a rubuta ba yana ba da lada ga wannan.
Abubuwa guda biyu ne ke bambanta kundin daga jerin kuskure kawai. Na farko, waɗannan su ne hanyoyi, ba kuskure ba — kowanne ana amfani da shi da nufin, wanda shine dalilin da ya sa Schopenhauer ya tsara su bisa lokacin da za a yi amfani da su, ba bisa ga wane tsarin hankali suke karya ba. Na biyu, suna fuskantar masu sauraro: yawancin dabaru suna nufin abin da masu sauraro za su yi imani da shi maimakon abin da abokin hamayya zai iya musanta. Eristic, Schopenhauer ya fahimta, wasa ne na masu kallo.
Gano taron da kuka yi a karshe wanda aka yi takara akai
Sake duba babban rashin jituwa da ƙungiyarku ta yi a wannan kwata kuma ku duba shi da kundin: shin an yi ƙoƙarin ƙara girman wani ikirari kafin a kai masa hari? Shin tambayar ta canza a hankali a tsaka-tsakin jarguwa? Shin wani ya bayyana nasara da tabbaci cewa rajistar ba za ta goyi bayan ba — idan akwai rajista? Idan za ku iya ambaton dabaru guda biyu daga ƙwaƙwalwar ku, taron ya kasance wani ɓangare na jarguwa. Maganin ba shi da ƙarin magana mai kaifi; yana da rajistar rubuce-rubuce da ke bayyana motsi.
Tsarin 38: hanyar karshe
Katalog din yana ƙarewa da shahararren shigar sa. Lokacin da ka lura cewa abokin hamayyarka yana da ƙarfi fiye da kai kuma za ka yi asara, Schopenhauer yana ba da shawara da ironi mai haɗari, akwai wani motsi guda ɗaya da ba zai gaza ba: ka zama na kashin kai, mai zagi, mai rashin ladabi. Bar batun gaba ɗaya ka kai hari ga mutum — ad personam.
Wannan wuri ne mai mahimmanci. Kai hari ga mutum ba shine dabarar farko ba; dabarar talatin da takwas ce — matakin da kake ɗauka lokacin da duk wata hanyar muhawara ta ƙare. Saboda haka, zagi a cikin muhawara ba kawai ba daɗi bane. Hakan yana nufin bayanan: alamar cewa wanda ya zagi ya ƙare daga hujjoji kuma ya san hakan.
Schopenhauer ya bambanta wannan daga tsohon argumentum ad hominem na al'adarsa ta dialekti — yana hujja daga yarda na abokin hamayya, wani mataki mai inganci. Ad personam ya yi watsi da hujjar gaba ɗaya don mai hujja. Tattaunawar zamani ta ragu sosai ta haɗa duka biyu ƙarƙashin suna guda na Latin, wanda ke zama asara: ɗaya hanya ce ta tunani, ɗayan kuma ƙarshen tunani.
Duk wanda ya kalli yadda wani tattaunawa ta rushe — ko taro ya juya daga shawarwarin zuwa ga mai shawarwarin — ya ga an aiwatar da dabarar 38 daidai yadda aka bayyana, shekaru dari da casa daya da tamanin da biyar bayan an rubuta ta.
Littafin da ya ki kammalawa
Anan labarin ya ɗauki wani juyin da ba a taɓa gani ba: Schopenhauer bai taɓa buga wannan takarda ba. Ya rubuta ta a kusa da 1830–31 kuma ya ajiye ta; rubutun ya kasance a cikin takardunsa har tsawon rayuwarsa. Lokacin da ya sake duba batun a cikin tarin sa na ƙarshe Parerga and Paralipomena (1851), ya bayyana dalilin barin aikin — kuma ya rubuta kawai 'ƙananan dabaru a matsayin misalai' na tsohon aikin.
Irin wannan duba mai zurfi da ƙananan bayanai game da hanyoyin da aka karkata da dabaru da halin ɗan adam ke amfani da su don ɓoye raunin sa ba ya dace da yanayin zuciyata.
Cikakken rubutun ya kai ga masu karatu ne kawai bayan rasuwarsa, ta hanyar ragowar rubutunsa — wani sashi na shafuka 46 akan tattaunawar eristic a cikin abin da masu karatun Turanci yanzu ke samu ta hanyar fassarar E.F.J. Payne na Manuscript Remains. Fassarar T. Bailey Saunders mai sassauci, The Art of Controversy, ta kawo shi cikin Turanci a karni na sha tara, kuma bugu na A.C. Grayling na 2004 ya sake masa suna da ya tsaya: The Art of Being Right: 38 Ways to Win an Argument.
Tserewar kanta ita ce mafi kyawun shaida kan yadda za a karanta littafin. Wani mai zargi da ke tallata littafin dabaru ba ya ajiye shi saboda kin jinin kayan. Schopenhauer ya lissafa hanyoyin da suka karkata, ya sami lissafin da ya dace, kuma ya sami kusanci da shi mai guba — wani mai binciken cuta da ba zai iya jure cutar ba.
Satire, littafi mai jagora, ko madubi?
Wannan takarda akai-akai ana kiran ta da shawara mai kyau — an cire ta daga mahallin, 'hanyoyi 38 don samun nasara a muhawara' yana sayar da kansa a matsayin littafin taimako, wanda shine wani dalilin da ya sa fitattun bugu na zamanin Grayling suka sami babban masu sauraro. Idan aka karanta duka, sinadarin ba za a iya watsar da shi ba: wani mai tunani wanda ya shafe aikinsa akan wahalar sanin komai ba ya yi imani da gaske cewa ya kamata ka yi juyin magana don wucewa kan abokin hamayya.
Amma 'satire' ba ta ishe shi ba. Hanyoyin suna bayyana da kyau sosai, tare da cikakken bayani na dabaru game da lokacin da kowanne ke aiki, don zama kawai zagi. Mafi amfani da tsarin shine wanda mutane na tsaro na zamani ke amfani da shi don jerin hare-hare: ka rubuta ayyukan don kare kanka daga gare su. Ko Schopenhauer ya nufa hakan ko a'a, wannan shine abin da littafin ya zama — wani rubutu na rigakafi. Ka ambaci motsi, kuma yana rasa yawancin ikon sa a kan ka.
Wannan tsarin yana kuma kafa iyakar ɗabi'a ga mai karatu na zamani. Idan aka duba ta hanyar bayanin, jerin yana ƙara ƙarfin gwiwarka; idan aka duba ta hanyar umarni, yana sa ka zama matsalar da yake bayyana. Hakanan wannan iyaka tana wucewa a kowace shafi na jagorar mu na filin don tattaunawa kan rashin adalci — gane da maganganu, ba koyarwa ba.
shekaru 195 bayan haka: irin wannan motsi, tsarin kari
Sanya kundin 1831 a gefen jerin abubuwan zamani na dabarun rashin gaskiya kuma ci gaba yana da ban mamaki. Tsawaita yana ci gaba a matsayin mutum mai rauni da juyin motte-da-bailey. Canja wuri shine red herring da juyin whataboutist. Tsayawa kan abin da dole ne a tabbatar yana ci gaba a cikin tambayoyin da aka loda. Ikirarin nasara duk da rashin nasara shine rukunin taron da ba a rubuta ba. Kuma dabarun 38 yana da dangi na zamani gaba ɗaya — daga toning policing's na al'ada zuwa kai hari na mutum a fili.
Abin da ya canza ba motsi bane amma amsoshin da za a iya bayarwa. Kammalawar Schopenhauer kanta ta kasance mai rauni: yi muhawara ne kawai da kadan daga cikin wadanda ke da ikon muhawara mai gaskiya, kuma a bar sauran. Wannan shine mafi kyawun amsar da ake da ita lokacin da kowace muhawara take zama wani aiki na kai tsaye, wanda ba a rubuta ba inda harshe mai sauri ke da fa'ida.
Tsarin yana canza sharuɗɗan. Kusantar kowane dabaru a cikin jerin yana dogara ne akan halayen tattaunawar baki mai rai: ikirarin da ke wanzuwa kawai a cikin tunanin da za a iya tantancewa, tambaya da za ta iya shafe ba tare da an lura da ita ba, masu sauraro suna ba da maki bisa ga kwarin gwiwa maimakon abun ciki, saurin da ke hukunta masu tunani masu hankali. A cikin tattaunawa a matakin muhawara, ikirari suna rubutaccen node tare da marubuta da tarihin su — fa'idar ta gaza a kan kalmar da aka rubuta ta ikirarin; tambayar da aka tsara tana sa juyawa zama aiki mai bayyana maimakon mai laushi; ana danganta kimar cancanta da muhawarorin, ba tare da la'akari da yawan ko matsayin wanda ya yi su ba; kuma 'ikrarin nasara duk da rashin nasara' yana ci karo da rajistar yanke shawara da ke nuna ainihin abin da ya tsira daga bincike.
Wannan shine gajeren bayani na wannan jerin duka a cikin bambanci guda daya. Al'adu daga Nyāya zuwa masu ilimi sun ci gaba da ƙirƙirar hanyoyi don tabbatar da cewa rashin jituwa yana da gaskiya, saboda sun san cewa muhawara marar tsari tana kaiwa ga eristic. Schopenhauer ya rubuta wannan tsohon hali da bayyananniyar fahimta. Amsar zamani ita ce ta dā, tare da kayan aiki mafi kyau: kada ku yi ƙoƙarin yaudarar mai yaudara — canza wasan don hana yaudara samun riba.
Abin da kundin ke koyarwa har yanzu
Abubuwa guda biyar sun tsira cikin koshin lafiya na tsawon shekaru 195:
- Rashin gaskiya yana da tsarin, don haka kariya ma na iya zama haka. Hanyoyin suna da iyaka, za a iya koya su — rigakafi yana doke kirkira.
- Taktik ba su da kuskure. Hanyoyin eristic ana amfani da su da niyya kuma an tsara su don tasiri; mayar da martani ga su yana da alaka da tsari da tsarin aiki, ba kawai lissafi ba.
- Wannan zagi alama ce. Dabarar 38 ita ce hanyar karshe — kai hari na kashin kai a cikin sabani yana nuna lokacin da mai amfani da ita ya kare daga hujjoji.
- Jin kai, ba wulakanci ba, ne ke motsa shi. Mutane suna yaudara a cikin muhawara saboda yarda yana cutarwa; kowanne tsari da ke rage farashin kuskure yana rage sha'awar yaudara.
- Bayani ba shaidar goyon baya bane. Schopenhauer ya ajiye kundin sa maimakon ya rayu a ciki — motsin suna nazari don a gane, ba don a yi amfani da su ba.
Takardar da Schopenhauer ya ki kammala ta zama, ta hanyar hadari, takardar kafa wani nau'i mai amfani sosai: jagorar filin kan mummunan wasa na muhawara. 'Ya'yansa na zamani — ciki har da namu — suna gado duka hanyar da kuma wajibcin da ke tare da ita: ambaci kowanne dabara, amma kada ku horar da kowanne.
Jerin Asalin Tunani
Wannan labarin yana daga cikin jerin bincike kan al'adun muhawara na duniya:
Yadda al'ummomi uku suka kirkiri ilimin lissafi a zaman kansu — da abin da kowanne ya gani wanda sauran suka rasa.
Guraben rashin nasara 22, tsarin hujja mai mambobi biyar, da muhawara ta addini a matsayin ilimin sanin.
China ta tambayi ko sunan ya dace da abin, kuma ta gina motsi hujja hudu a kan sa.
Syllogism, kuskuren tunani, da tsarin da ya horar da muhawarar Yammacin duniya na tsawon shekaru biyu.
Tattaunawar addini ta zama kimiyya ta hukuma ta muhawara tare da ka'idojin shiga.
Jami'ar ta kafa sabuwar hanyar tattaunawa mai tsari — quaestio, disputation, obligationes.
Hujjojin Indiya, Girkanci, Sin, Musulunci, da Buddah suna tare da juna.
Hanyoyin Koyo & Karatu na Ƙari
Binciken ilimi na rayuwa da aikin Schopenhauer, yana sanya rubutun eristic a cikin falsafarsa.
Tsammani mai sauƙi na tarihin littafin, dabaru 38, da hanyar wallafa daga rubutaccen takarda zuwa bugu na Grayling.
Takardun bayan mutuwa, ciki har da sashen shafuka 46 akan eristic dialectic — rubutun ilimi na Ingilishi na cikakken takarda.
Fassarar Ingilishi ta gargajiya wacce ta kai wannan takarda ga jama'a, an sake ba ta suna The Art of Being Right a cikin bugu na 2004.
Tambayoyi da ake yawan yi
Menene Eristic Dialectic na Schopenhauer?
Wani takaitaccen rubutu da Arthur Schopenhauer ya tsara a kusa da 1830–31 — Eristische Dialektik: Die Kunst, Recht zu behalten ('Hanyar Samun Gaskiya') — yana lissafin dabaru 38 don samun nasara a cikin muhawara ba tare da la'akari da gaskiya ba. Eristic dialectic na nufin muhawara tare da niyyar samun nasara kawai maimakon neman gaskiya. Wannan shine shahararren jagorar fannin farko na muhawara mai kyau.
Shin Schopenhauer ya bayar da shawarar gaske kan dabaru 38?
A'a — wannan rubutu na nazari ne, an rubuta shi da babban ironi, kuma ya ki wallafa shi: ya yi watsi da aikin, yana rubuta cewa irin wannan karatun kan 'hanyoyin karkata da dabaru' na halayen dan Adam ba ya dace da yanayinsa. Cikakken rubutun ya bayyana ne kawai bayan rasuwarsa a cikin ragowar rubutunsa. Masu karatu na zamani suna amfani da shi kamar yadda masu binciken tsaro ke amfani da kundin hare-hare: suna rubuta abubuwan da aka yi don kare kansu daga gare su.
Menene ƙarshe daga cikin dabaru 38?
Lokacin da rashin nasara ya zama tabbatacce: zama na kashin kai, zagi, rashin ladabi — ad personam. Matsayinsa a matsayin dabarar karshe shine fahimtar da ta dore: hari na kashin kai a cikin sabani yana nuna cewa mai amfani da shi ya gaji da hujjoji. Schopenhauer ya raba shi daga hujjar gargajiya ta argumentum ad hominem (tattaunawa daga yarda na abokin hamayya), wanda shine wani motsi na gaskiya.
Ta yaya wannan takarda ke da alaƙa da dabarun muhawara na zamani?
Kusan kowanne dabaru yana rayuwa tare da sabon suna na zamani — faɗaɗa ta zama mutum mai shinge da motte-and-bailey, juyawa ta zama ja herring, gabatar da abin da aka tabbatar ya zama tambaya mai nauyi, kuma ad personam yana riƙe da iyali wanda ya haɗa da tsarawa na murya. Motsin suna amfani da halayen muhawara mai rai, wanda ba a rubuta ba; tattaunawar matakin muhawara tare da tambayoyi da aka tsara da kimantawa na cancanta yana cire mafi yawancin abin da suke dogara akai.
Argumentree Team
Decision Science
The Argumentree team explores the science of better decisions—from ancient philosophy to modern AI.
Ci gaba da karanta jerin.
Hanyoyi guda bakwai da kayan aiki — gefen gina jiki na labarin da Schopenhauer ya faɗa daga inuwa.
Al'adar tattaunawa da Schopenhauer ya gada — kuma ya kalli ana yin wasa da ita.
Hukumar da Turai ta gina don tabbatar da gaskiya a cikin muhawara.
Madarar zamani: dabarun rashin gaskiya na yau, an ambata kuma an mayar da martani.
Canza wasan da dabarun ke dogara akai
Argumentree yana canza sabani zuwa itatuwa na hujja da aka rubuta — tambayoyi da aka tsara, ikirarin tare da marubuta da tarihin su, kimantawa na cancanta ba tare da la'akari da yawan ko matsayin ba. Eristic yana yunwa a cikin tsari.
Fara Gwaji Kyauta na Kwana 14 →