Uyini umqondo wokuphila okuhle ngokukaSocrates no-Aristotle, futhi yiziphi izici ezifaka isandla kukho? Ingabe ukuphila okuhle kuzalwa nakho noma kufundwa, futhi ingabe noma ubani angakufinyelela?
Esinye sezihloko ezivusa amadlingozi kakhulu nezicatshangelwayo yileso sencazelo yokuphila nendlela yokuphila "okuhle". Kungokwemvelo yomuntu ukuchaza okungaziwa nokwakha izincazelo ngendlela izwe elisebenza ngayo; kuwo wonke umlando izazi zefilosofi ziye zafinyelela eziphethweni zazo siqu zokuthi kungani ezinye izimpilo zinhle kanti ezinye azinjalo. Abantu ababili abavelele abanikeza ukuqonda kulezi zici nguSocrates ku - Apology kaPlato, no - Aristotle ku - Nicomachean Ethics. Umqondo obonakala ulula ngokushesha uba inhlanganisela yezingxenye ezididayo nezinkimbinkimbi ezithi uma zihlangene ngokulinganayo kuphela zinikeze indoda noma owesifazane ngamunye ukuphila okuhle okugcwele. Ukuze sixoxe ngendlela okufanele siphile ngayo ukuphila okuhle kumelwe siqale sixoxe ngezici ezihlukene ezifaka isandla encazelweni yokuhle ngokombono kaSocrates no-Aristotle. Ziyini izingxenye zomqondo wokuhle? Ingabe luzalwa nalo noma luye lwafundwa? Ingabe ingathengwa? Ingabe kungokwesikhashana noma kungokwaphakade? Ingabe lisebenza kumuntu siqu noma emphakathini uwonke? Ingabe umuntu uziphatha ngendlela yokuba abe muhle? Ukuphila okuhle kunikezwa kanjani onkulunkulu noma kuzuzwe abantu? Futhi nakuba ingekho impendulo eqondile kunoma imuphi wale mibuzo, emibhalweni yomlobi womabili ukuphila ukuphila okuhle kuya ngezinqumo ozenzayo nokuthi ziqhathaniswa kanjani nencazelo yokuhle oyamukelayo. USocrates no-Aristotle basebenzisa amagama anjengobuhle, isibindi, injabulo, nobuhlakani ukuchaza izindlela zabo zendlela oyithathayo ukuze ufinyelele ukuphila okuhle, futhi konke kubalulekile, kodwa umshayeli oyinhloko wokuphila okuhle ikhono lomuntu lokuthola ukulinganisela okufanele phakathi UDahlke 1 ngayinye yezimpawu zabo eziholela ekuthuthukiseni impilo enhle echazwe ngokujwayelekile. Ukucabangela indlela yokuphila ukuphila okuhle kuholela ekuchazeni ukuthi ukuphila okuhle kuyini nokuthi yiziphi izingxenye ezikwenza kube khona. U-Aristotle wasikisela encwadini yakhe ethi Nicomachean Ethics ukuthi umqondo wobuhle, noma ukuvelela, ungaba isihloko esiyinhloko sezingxenye ezakha "okuhle" okuphakeme kakhulu, okuhle okuyiphuzu lokugcina noma umkhiqizo ohlanganisa konke ukuphila ngaphambi kwakho. Futhi ukuthuthukiswa kobuhle kusendaweni ephakathi nendawo phakathi kokuningi kakhulu nokuncane kakhulu kwanoma imuphi umuzwa, isenzo noma isici. ... kungemizwa nezenzo lapho kutholakala khona ukweqisa, ukuntula kanye nesilinganiso. Ngakho singase sizwe ukwesaba ukuzethemba, isifiso, intukuthelo, isihawu futhi ngokuvamile noma yiluphi uhlobo lwenjabulo nobuhlungu kakhulu noma okuncane kakhulu, futhi kunoma yikuphi, hhayi ngendlela efanele. Kodwa ukubhekana nakho konke lokhu ngesikhathi esifanele, maqondana nezinto ezifanele, maqondana nabantu abafanele, ngesizathu esifanele, nangendlela efanele - lokho kuyindlela ephakathi nendawo futhi engcono kakhulu, indlela eyisibonakaliso sobuhle. (Aristotle. Bk. 2, k. 43) Izindaba Futhi namanje, ngisho nangencazelo enembile kakhulu uAristotle noma uSocrates ayinikezayo kukhona ukungaqondakali okukhulu. Nakuba ezinye izimfanelo noma izenzo zihlukaniswa ngokuthi zinhle noma zimbi ngokwemvelo, u-Aristotle uthi ukuzikhandla ngokweqile ekusebenziseni imfanelo eyodwa noma ezimbili akusho ukuthi ungumuntu omuhle ophila ukuphila okuhle. Kodwa kunalokho, uthi kukhona iphuzu lokusebenzisa eliphakathi nendawo phakathi kokweqisa kokuthi ungalokothi futhi njalo lokho kunomthelela ebuhleni, bese kuba nokuphila okuhle. Ukuthi lelo phuzu likuphi namanje akwaziwa, ngokwengxenye ngenxa yokwehluka okungapheli kwesimo umuntu angaba nakho komunye umuntu UDahlke 2  phakathi nesikhathi sokuphila kwabo futhi ngokwengxenye ngenxa yobunzima nobukhulu bezinto eziguquguqukayo ezinomthelela kumuntu esewonke. Nokho, u-Aristotle uchaza izinto ezimbalwa ezihlanganisa incazelo yakhe yendoda noma owesifazane onesimilo ukuze asize ekuchazeni umehluko ophakathi kwalezi zinto ezimbili ezimbi ngokwedlulele. Ngokwesibonelo, phakathi kwenjabulo nobuhlungu kunokuzithiba, phakathi kokwesaba nokuzethemba kunesibindi, futhi olungileyo uwela phakathi komhawu nenzondo.1 Lezi zibonelo zikhanyisa indlela yokuthola indawo emaphakathi phakathi kwezimfanelo ezimbili eziphikisanayo, kodwa azisifundisi indlela okufanele siphile ngayo ukuphila okuhle. Nakuba ukuchaza umqondo wokuhle kuyinkimbinkimbi, indlela yokucabanga okufanele uyisebenzise lapho ubhekene nezinqumo zansuku zonke ivumela ingxoxo yokuthi ungaphila kanjani ukuphila okuhle. Ukwakha uhlelo oluhlelekile lokuthi ungaphila kanjani ukuphila okuhle kuphakamisa umbuzo wokuthi ingabe ukhona ongaphila ukuphila okuhle? Ngaphezu kwalokho, ingabe izingxenye eziphelelisa ubuhle zizalwa nazo noma zifundwa? U-Aristotle uhlola izikole ezimbili zokucabanga, esokuqala siwukuthi kunezici ezithile umuntu azalwa nazo ezingavimbela noma zimise umuntu ekufuneni ubuhle bokuziphatha, futhi okwesibili, ukuthi umuntu uthuthukisa lezi zimfanelo ngokuhamba kwesikhathi nangemikhuba yemikhuba. Uchaza lesi sakamuva ngokufanisa, <unk>Ngokufanayo, siba abalungile ngokwenza izenzo zokulunga, sizibambe ngokuzithiba, futhi sibe nesibindi ngokwenza izenzo zesibindi.<unk> (Aristotle. Bk. 2, k. 34) Ngamanye amazwi, umuntu uba muhle ngokuba muhle njalo. Ngakho-ke, umuntu uthola ukuphila okuhle lapho umuntu ehlala phakathi kwazo zonke izimfanelo eziphikisanayo. Nakuba kungebona bonke abantu emphakathini abayophila ukuphila okuhle, wonke umuntu emphakathini angaphila ukuphila okuhle. Kuleli qophelo kubalulekile ukuba Izibonelo ezinikezwe eNcwadini II Ch. 7 - Ukuziphatha KukaNicomachus UDahlke 3  uma sibuyela encazelweni yokuthi kuyini ukuphila okuhle, akusho impumelelo, udumo noma ingcebo, kodwa kunalokho ukwenza inhlanganisela yezinto ezakha ubuhle. Nakuba ezinye izimfanelo ezinjengobuhle zibhekwa njengezinhle ngokungenakuphikiswa, ingcebo iyingxenye yokuphila okuhle okuxoxwa kakhulu ngayo. Bobabili u - Aristotle noSocrates bayavuma ukuthi ingcebo ayiyona inkomba yokuphila okuhle kodwa ukucabanga kwabo kuyahlukahluka uma kuziwa endimeni edlalwa yimali ekuthuthukiseni ukuphila okunjalo. Nakuba u-Aristotle ekholelwa ukuthi ingcebo iyadingeka ukuze umuntu aphile ukuphila okuhle, uSocrates ukholelwa ukuthi ingcebo imane nje iwumkhiqizo wokuphila okuhle. U-Aristotle uyavuma ukuthi, "Ingcebo akuyona into enhle esizama ukuyithola, ngoba iyasiza kuphela, okungukuthi, iyindlela yokufinyelela kwenye into". (Aristotle. Bk. 1, k. 9) Ngamanye amazwi ukusho ukuthi nakuba ingcebo ingeyona umgomo wokugcina futhi ingenangqondo uma ucabanga ngokubaluleka komuntu, iyasiza ekwakheni ukuphila okuhle. Ngakolunye uhlangothi, uSocrates ubhala ngengcebo njengento engadali ubuhle futhi ngezinye izikhathi ingase ivimbele ukuthuthuka kwayo. Encwadini ethi The Apology uSocrates uthi kumajaji, "Ingcebo ayilethi ubuhle, kodwa ubuhle buletha ingcebo nazo zonke ezinye izibusiso zomphakathi nezangasese kubantu". (Plato. 30b) Nakuba lesisho sithathwe ngaphandle komongo wenkulumo yokuzivikela, sisagcina izinkolelo zikaSocrates mayelana nengcebo. Yena, umuntu ompofu, akalitholi inani elifanayo emalini njengama-sophist anjengo-Aristotle, futhi nakuba evikela ukukhetha kwakhe ukungakhokhisi abafundi ababelandela ukucabanga kwakhe kwefilosofi njengoba kwenza amanye ama-sophist, wathi ulapha ukuze akhonze unkulunkulu. Zombili lezi zinkolelo-mbono ngendima yengcebo ekuphileni okuhle zibalulekile ukuba uzicabangele. Ingabe ingcebo iholela enkohlakalweni futhi ubumpofu buholele ekuphileni okunesono ngokwengeziwe? Ingcebo, ngokufana nokwesaba, idinga isilinganiso esiphakathi. Njengoba uAristotle echaza ukwesaba, ukuba nokuncane kakhulu kuwukuba budedengu, kanti ukuba nokuningi kakhulu kuwukuba igwala. Engcebeni umcabango ofanayo I-Dahlke 4  uma ingasetshenziswa, incane kakhulu ingadala ubumpofu obukhulu obuphazamisa ukuphila ukuphila okunobuhle futhi eningi kakhulu ingadala ukuphazamiseka okuhlukile okuholela emphumeleni ofanayo. Enye inkolelo-mbono ephikisanayo iwukuthi "ubuhle" buhlala isikhathi eside kangakanani. Lapho uchaza ukuphila okuhle, kubalulekile ukucabanga ngokuthi ungasebenzisa nini okuhle njengesichazayo. Uma ubuhle ngokuphathelene nokuphila komuntu buhlala phakade khona-ke leli gama lihlala njalo futhi lingasetshenziswa kukho konke ukuphila komuntu. Uma, ngokuphambene nalokho, ubuhle bufika futhi buhambe phakathi nokuphila, leli gama lingasetshenziswa okwesikhashana kuphela noma esikhathini esizayo lapho kubhekwa ukuphila komuntu njengento yonke. USocrates, ngemva kokumenyezelwa kokubulawa kwakhe uthi, "Umuntu omuhle akanakulimazwa noma esaphila noma efile, futhi izindaba zakhe azilahlwa onkulunkulu". (Plato. 41 c-d) Ukuboleka umqondo wokuthi indoda noma owesifazane olungile ophila ukuphila okuhle uyaqhubeka futhi uhlale njalo, kukho konke ukuphila nokufa. Nokho, u-Aristotle uthi njengoba ukuphila okuhle kuyisamba sezinto ezincane, ukusebenzisa leli gama ukuchaza ukuphila kothile, kumelwe kufike ekupheleni kokuphila kwakhe, ekubheka njengento yonke. Ngemva kokuchaza imigomo nemikhawulo emincane uya phambili futhi uthi, "Okuhle kakhulu, ngakolunye uhlangothi, kumelwe kube yinto yokugcina" (Aristotle. Bk. 1 pg. 14) Ukusho ukuthi nakuba kunamagatsha ahlukahlukene okuphila okuhle, ukuziphatha okuhle akuyona into engaguquguquki ngakho-ke awukwazi ukuchaza ukuphila kwabo konke kuze kube sekupheleni. Izimpikiswano zikaSocrates mayelana nobude bobuhle zingenangqondo, ngoba njengoba abantu beshintsha ngokuhamba kwesikhathi, kuphela ngolwazi oluphelele lokuphila kwabo umuntu angenza isimangalo sokuthi babephila kahle noma cha. Ngokufingqa, imibono emibili ehlukene yokuthi singaphila kanjani ukuphila okuhle ndawonye inikeza ukuqonda nombono ngale ndaba kodwa ayikho enikeza iziqondiso eziphelele zokwenza kanjalo. USocrates, njengoba kubhaliwe nguPlato, uchaza ukuphila kwakhe ngokwakhe I-Dahlke 5  U-Aristotle unikeza inkolelo-mbono yefilosofi yokuthi umuntu angaphila kanjani ngendlela enobuhle enomgomo wokugcina wenjabulo noma ngamanye amazwi ukuphila okuhle. Okungcono kakhulu esingakuthola ekuqondeni indlela yokuphila ukuphila okuhle ukuqonda ukuthi yini eyenza ukuphila kube kuhle, futhi ngisho nalokhu kungokomuntu siqu. Imibono yomuntu othile ngokuthi kusho ukuthini ukuphila okunesizotha ingase ihluke kakhulu kweyomunye kuye ngokuthi wayehlala kuphi, izinkolelo zakhe zenkolo, noma isimo sakhe emphakathini. Lokhu kwehlukahluka kuholela ekuqondisweni nasekuchazweni kokuphila okuhle okuhlukahlukene. Kuwo wonke amaphuzu okubuka ahlukene, umqondo owethulwe ku-Nicomachean Ethics ongamukelwa kabanzi ukuthi empilweni yomuntu kukhona iphuzu eliphakathi phakathi kwemizwelo yakhe ngayinye, izenzo kanye nezimpawu ezakha ubuhle futhi eziholela empilweni enhle.