Ilimi .
Don sani, wannan shine tabbatar da fassarar zahirin duniyar waje. Shi ne tare da samar da a abu. Shi ne saƙar ma'ana da aka gudanar tsakanin wani sinadari na duniyar waje da ikonmu don magance wannan “kashe mu element” zuwa ga kasancewarmu, batu tunani, ma'ana mai yi.
Mu ne smugglers na objectivity a har abada defragmentation na mu zama zuwa nasara.
Haƙiƙa shine samfurin da aka ƙara zuwa bayanan da ke fitowa, duk, haƙiƙa kimiyya. Hakanan mutum na iya, farawa daga abu, kewaya batun wanda shiga da aiki a cikin halittar abu ya zama, daidai gwargwado, kafin fitowar abun, m batun.
Tattaunawa yana tsaye tsakanin batu da abu. Recursive dabaru yana kan aiki a nan ; muna samar da ilimi da abubuwan da muka samar shiga cikin abubuwan da muke samarwa daidai da daidaikun mutane samar da al'ummar da ke samar da daidaikun mutane.
Ta haka, don sani, shine saduwa da ɗayan, shi ne ya bayyana ga ɗayan kuma ta ɗayan yayin da aka haife shi tare da shi, shine bude kofar waje, shi ne bayyana kansa. Don sani shine bayar da tsari ga ma'anar enunciation na ka'idar makasudi wanda ya haɗu da yanayin yanayin batun.
Tsarin tsari .
Tsarin shine hanyar haɗa mahimman ra'ayi ko nau'ikan ta hanyar haɗawa, disjunction, haɗin gwiwa, ware, don cimma wani nau'in dangantaka dabaru. Tsarin yana gano wasu alaƙar ma'ana maimakon wasu a cikin dukkan batutuwa. A wannan ma'ana ba zai iya zuwa ƙarƙashin objectivity ta hanyar sarrafa shi yana aiki akan magana amma duk da haka yana haifar da yanayin tsinkaya , wannan haɗin kai guda ɗaya na syllogism da resonance sakamakon zuwa gaskiya mai wucewa.
Tsarin ta Matsalolinsa na fayyace cece-kuce da al'amuran da ya tsara da kuma yana tsara hanyoyin fuskantar juna. Gaba daya ya fallasa, shi yana tattara ra'ayoyi kuma yana kiran marubutan su don yin tunani da kuma magana a cikin motsi biyu na farin ciki mai ra'ayin mazan jiya da ɗaukar haɗari kirarin tunanin.
Tsarin tsari yana sarrafa dabaru na magana. Dama ce ta sarrafa duka biyun menene ma'ana da ma'ana a cikin magana. Yana ba da damar, in sharuɗɗan 'yanci da alhakin ba da mutum ga nasa muhalli, da kuma ta hanyar kwatancinsa tsakanin abin da yake da me ba ba, tsakanin wanda aka cika da wanda bai cika ba, tsakanin rufe da budewa, samun damar zuwa wani matakin gaskiya.
Tsarin tsari ya shafi ilimi da yawa, daga bangarensa mafi sauki zuwa na mafi girman hadaddun. Tsarin hadaddun yana buƙatar tsarin sauki don samun damar kafa ci gabanta. Tsarin tsari sauki shine abin da ke kawo tsari ga duniya ta hanyar jaraba don kawar da rikice-rikice. Sauƙi yana ganin wani abu kuma ba da sauran kashi. Ka'idar sauƙi ta kasance ta raba abin da ke da alaƙa (disjunction), ku kasance yana haɗa abin da ya watse (raguwa). Tsarin na bangaren hadaddun, nasa, a bushe juzu'i kafin stupefaction lalacewa ta hanyar wanda ba a sani ba, wanda ba a iya tunani ko kuma daban-daban ; yana haifar da cikar da ake tsammani a cikin yanayin yarda da rashin cikawa.
Akida .
Akidar ita ce ra'ayi na tsaka tsaki ; tsarin ra'ayi ne wanda zai iya ɗaukar sigar a koyaswar, na falsafa, na wata ka'ida. Akwai jama'a akidun da ke cikin kungiyoyin mutane, zuwa amfanin gona, Ya ƙungiyoyin da za su daɗe na ɗan lokaci. Tsarin akida, tara, firam kuma yana iyakance ƙungiyar a cikin yarda sau biyu na tsaro da 'yanci. Wadannan ra'ayoyin sune abin da suke ; suna tilastawa “mai neman ma'ana” don yarda da abin da yake, zuwa fahimta, zuwa tawali'u, zuwa wani maƙasudin ladabtarwa da aka yi da rashin cikawa, a'a rabuwar abubuwa da juna da kuma budi ga abin da ke faruwa, ga me shine kuma zai kasance..
Akidar ba ta da abin da za a yi da ɗabi'a a cikin ma'anar duniya ta kalmar ; transmoral ne kuma yana jawo hankalin da muke ƙoƙarin kasancewa a hannunmu hali da aka yi na ruwa-ruwa na hankali, zuciya da yarda da kowa salon rayuwa cikin mamaki, m, rashin hankali, m, tsawa da ban mamaki a ƙasarmu.
Waɗannan tsarin tsarin menene akidu suke sama da doka. Sun sa mu zama wannan duniyar yayin barin buɗaɗɗe ga duniyar waje, ga duk abin da ba nasa ba ba tukuna fannin ilimi ba … amma a cikin iyakoki na akida na yanzu.
Akida ; da hanyar tabbatar da kai, hanyar mika wuya ga karfi fiye da kai, tafarkin duhun da tsoron tunaninmu ya bayar, da hanyar busassun dabarun da aka makala a kan pediments na temples, hanyar zuwa tsira ga wanda bai san yadda ake rayuwa ba.
Akida, dole ne a yi taka tsantsan da zarar an kama ta a bangarensa avatars masu yawa – koyaswar, addinai, halaye, kwastan -, kuma cewa wani hadadden bincike na kafuwarsa da juyin halitta ya fuskance shi tushen sa, ya faru ya zama filin wasa inda batu da abu suka yi karo, Tsakanin mutumin da inuwarsa, tsakanin nagarta da mugunta, tsakanin duka da sassan, gamuwa ta gajere kuma mahaliccin gobe masu waka ko kuma ka ruɗe, doguwar soyayya, na bazata, cike da kuzari da sabon abu, juyowa da juyi, na kyau, na zuciya, na rashin laifi kuma wuce kai akan hanya.
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