Idealism

Idealism
Bayanai
Ƙaramin ɓangare na	philosophical theory(en)
Bangare na	monism(en)
Facet of(en)	philosophy of mind(en),MetaphysicsdaEpistemology
Hannun riga da	materialism(en)

Afalsafa,kalmarmanufata gano da kuma bayyanamahangar metaphysicalwanda ke tabbatar da cewa gaskiya ba ta da bambanci kuma ba ta rabuwa da ganewa da fahimta; cewa gaskiyar ita ce ginin tunani da ke da alaƙa da ra'ayoyi. Hanyoyi masu dacewa sun kasance a cikin nau'i biyu: ra'ayi na ainihi, wanda ke ba da shawara cewa abu na halitta ya wanzu ne kawai gwargwadon yadda dan Adam ya fahimci abin; da kuma manufa manufa, wanda ya ba da shawarar wanzuwar wanihaƙiƙasani wanda ya wanzu kafin kuma ba tare da sanin mutum ba, don haka kasancewar abu ya kasance mai zaman kanta daga fahimtar mutum.

Masanin falsafa George Berkeley ya ce ainihin abu shine a gane shi. Akasin haka,Immanuel Kantya ce akida "ba ta shafi wanzuwar abubuwa ba", amma "hanyoyin wakilcinmu" na abubuwa kamarsararin samaniyadalokaciba "kuduri na abubuwa ne na kansu ba", amma su ne muhimman siffofi na tunanin mutum. A cikin falsafar "Tsarin tunani mai zurfi" Kant ya ba da shawarar cewa abubuwan gwaninta sun dogara da wanzuwar su a cikin tunanin ɗan adam wanda ke fahimtar abubuwan, kuma yanayin abin da ke cikin kansa yana waje da kwarewar ɗan adam, kuma ba za a iya ɗauka ba tare da shi ba. aikace-aikacen nau'ikan, wanda ke ba da tsari ga kwarewar ɗan adam na gaskiya.

Idealism

Epistemologically,akida tana tare da shakku na falsafa game da yiwuwar sanin wanzuwar duk waniabumai zaman kansa daga tunanin ɗan adam.A ilimin kimiyya,manufa ta tabbatar da cewa wanzuwar abubuwa ya dogara ne akan tunanin mutum;don haka, ra'ayi na ontological ya ƙi ra'ayoyin jiki da dualism, saboda babu wani hangen nesa yana ba da fifiko ga tunanin ɗan adam. Ya bambanta da son jari-hujja, akida tana tabbatar dafifikonsani a matsayin asali da abubuwan da ake bukata na abubuwan mamaki. Idealism yana riki cewa sani (hankali) shine asalin abin duniya.

Masana falsafa na Indiya da Girka sun ba da shawarar farkon mahawara cewa duniyar gwaninta ta dogara ne a cikin tunanin tunani game da duniyar zahiri. Akidar Hindu da neoplatonism na Girka sun ba da hujjoji na panentheistic don wanzuwar wayewar gaba ɗaya a matsayin yanayi na gaskiya, a matsayin ainihin tushen gaskiya.Sabanin haka, makarantar Yogācāra, wacce ta taso a cikin addinin Buddah naMahayanaa Indiya a cikin karni na 4 AD, ya dogara da akidarta ta "tunani-kawai" zuwa mafi girma akan nazarin abubuwan mamaki na kwarewar mutum. Wannan ya juya zuwa ga ƙwararrun irin su George Berkeley, wanda ya farfado da aƙida a cikin ƙarni na 18 na Turai ta hanyar amfani da hujjoji masu shakka game da son materialism. Da farko da Kant, masu ra'ayin Jamus kamar Georg Wilhelm Friedrich Hegel, Johann Gottlieb Fichte, Friedrich Wilhelm Joseph Schelling, da Arthur Schopenhauer sun mamaye falsafar karni na 19. Wannan al'adar, wacce ta nanata tunanin tunani ko "madaidaicin" halayen dukkan abubuwan da suka faru, ta haifar da makarantu masu akida da ra'ayin mazan jiya tun daga akidar Biritaniya zuwa abin mamaki zuwawanzuwar rayuwa.

Akida a matsayin falsafa ta zo karkashin mummunan hari a kasashen yamma a farkon karni na 20. Mafi rinjaye masu sukar ra'ayi na ilimin kimiya da fasaha sune GE Moore da Bertrand Russell, amma masu sukar sa kuma sun haɗa da sababbin masu gaskiya. A cewarStanford Encyclopedia of Philosophy,hare-haren Moore da Russell sun yi tasiri sosai har ma fiye da shekaru 100 bayan haka "duk wani yarda da dabi'un kyawawan halaye ana kallon su a cikin harshen Ingilishi tare da ajiyar wuri". Duk da haka, abubuwa da yawa da ma'anoni na akida har yanzu suna da babban tasiri akan falsafar da ta biyo baya. Phenomenology, wani nau'i mai tasiri na falsafa tun farkon karni na 20, kuma yana jawo darussan akida. A cikinkasancewarsa da Lokacinsa,Martin Heidegger sanannen ya ce:

Idealism

"Idan kalmar manufa ta kai ga sanin cewa kasancewar ba za a iya bayyana ta ta hanyar halittu ba, amma, akasin haka, ko da yaushe shi ne mafifici dangane da kowane mahaluki, to, dama kawai dama ga matsalolin falsafanci yana tare da manufa. A wannan yanayin, Aristotle bai kasance mai akida ba kamar Kant. Idan akida tana nufin rage dukkan halittu zuwa ga wani batu ko sani, wanda aka bambanta ta hanyar tsayawa ba tare da saninsa a cikinsa ba, kuma a ƙarshe an siffanta shi da mummunan matsayin da ba abu ba ne, to wannan aƙidar ba ta da ƙarancin dabara fiye da ainihin gaskiyar gaske."