Uyini umthetho wemvelo: incazelo, umlando kanye nezibonelo

Inicio » Umnotho » Uyini umthetho wemvelo: incazelo, umlando kanye nezibonelo

Uma wake wazibuza ukuthi kungani imithetho ethile ibonakala isebenza kithi kungakhathaliseki ukuthi ikhodi ithini, ungqongqoza emnyango we ilungelo lemveloLo mndeni omkhulu wemibono ugcizelela ukuthi kunezimiso zobulungiswa ngaphambi futhi eziphakeme kunanoma yimuphi umthetho obhaliwe nokuthi, lapho umthetho omuhle usuka kuzo, ulahlekelwa ubuqiniso bawo obujulile.

Kodwa-ke, akubona bonke abantu abaqonda into efanayo ngokomthetho wemvelo, futhi abayithetheleli ngendlela efanayo. isazi semfundiso yemithetho yemvelo Izindlela ezikhanga ukucabanga, imvelo yomuntu, noma ngisho nomthetho waphezulu ziyahambisana. Empeleni, zabelana ngomqondo owodwa: kukhona izindlela zokulungisa ezijwayelekile okuyinto okumele ihlonishwe yisishayamthetho. Futhi, khumbula, lokhu akuyona nje ingxoxo yemfundiso: izimpikiswano zomlando mayelana nomthetho zivele kuwo, isibonelo. ilungelo lokumelana nokucindezelwa noma ukuvikela amalungelo abantu.

Uyini umthetho wemvelo futhi uhluke kanjani emthethweni omuhle?

Umthetho wemvelo uvame ukuchazwa njengeqoqo izimiso zomhlaba wonke nezingenakuguqulwa wobulungiswa obuvela emvelweni yomuntu futhi obuqondwa ngengqondo. Akuyona umkhiqizo wentando ethile evamile: iyazibeka ngesisindo sayo njenge-"oda lokuphila," enkulumweni kaJohannes Messner, okungukuthi, njenge- uhlaka lwalokho okufanele lapho noma yimuphi umyalelo kufanele uthuthe khona.

Ngokuphambene nalokho, umthetho omuhle ngumthetho "omisiwe": izindinganiso zamanje ezivela ku- igunya lomuntu (ngokuvamile uMbuso) futhi unikezwe amandla okuphoqelela. Uguquguquka, ungokomlando, ngakho-ke uyaxhomekeka. Ngokwemfundiso yomthetho wemvelo, lo mthetho omuhle ungumthetho wangempela uma nje uhlonipha imikhawulo kanye nezidingo yomthetho wemvelo, osebenza ngesikhathi esisodwa njengesisekelo, ukulawula, kanye nomphelelisi.

Umehluko omkhulu, uma siwubeka ngembaba, imvelaphiUmthetho wemvelo uvela kulokho esiyikho (nakulokho okutholakala yisizathu njengokulungile), kanti umthetho omuhle uvela kulokho okunqunywa amandla amisiwe. Ngakho-ke, labo abagcizelela umthetho wemvelo bazothi imithetho yabantu, ukuze ibe nobulungisa, kumele kuhambisana nalezo zimiso ezandulele; futhi labo abagcizelela ukuqiniseka ukuthi izinto zihamba kahle bazogxila ekuqinisekisweni okusemthethweni kanye nokusetshenziswa okuphumelelayo kwenqubo evamile.

Ithisisi yomthetho wemvelo namuhla: ubulungiswa, ukusebenza kanye nokujika kukaRadbruch

Indlela ethonyayo yokuxhumana phakathi kobulungiswa nokuba semthethweni yile ehlotshaniswa noGustav Radbruch: lapho ukungabi nabulungisa komthetho kufinyelela izinga eliphezulu, akusekho ilungelo ngenhloso yokuba semthethweni. Ngemva kokwesaba kweNational Socialist, uRadbruch wavikela ukuba khona kwelungelo “i-supralegal"okusebenza njengomkhawulo wemithetho engahleliwe ngokusobala."

URobert Alexy uchaze izincazelo ezimbili ezingaba khona zalowo mbono. "Ithisisi yokukhanya kwemisebe" izobona ukuthi ukungabi nabulungisa okukhulu kwemithetho eyisisekelo iyathathelana kulo lonke uhlelo lwezomthetho; "ithisisi yokuwa", ngakolunye uhlangothi, izosebenzisa isinyathelo sokulungisa ngokwesimo ngasinye, iqede imithetho kuphela okungabekezeleleki kakhuluU-Alexy ukhetha lokhu kufundwa kwesibili ngenxa yezizathu zokuqiniseka ngokomthetho.

Akubona bonke ababhali bemithetho yemvelo abadweba imephu efanayo yemiphumela. Abanye bayavuma ukuthi akuwona wonke umkhuba wokweqa umthetho odala ukwephulwa komthetho. iyakhansela hhayi umthetho, kodwa ukungqubuzana okukhulu nezimiso eziyisisekelo. Kunoma ikuphi, babelana ngale mibono: kukhona izindlela zokukhetha ezijwayelekile Ngokuphathelene nokuhle nokubi, lokhu kuyenzeka ngokucabanga; umthetho unesisekelo sokuziphatha kanye nohlelo lwezomthetho oluzishaya indiva ngqo lezi zimiso. ilahlekelwa yisimo sayo yomthetho oyiqiniso.

Ngeshwa, izifundo ezahlukahlukene zobufakazi ziphakamise ukuthi ezinye umuzwa wobulungiswa Kubonakala kusenesikhathi kubantu, okuhambisana nomqondo wemvelo wokuthi kunezisekelo ezifanayo ezinhlotsheni zethu.

Imvelaphi yakudala: kusukela ku-Antigone kuya emthethweni wamaRoma

Umehluko phakathi kwemithetho yabantu nemithetho “engabhaliwe” usuvele ubonakala enhlekeleleni yamaGreki. Ku-Antigone kaSophocles, umlingiswa oyinhloko ubhekisela ezindinganisweni eziphakeme ngokumelene ne- ama-nomos lomuzi. Lo mbono wemithetho edlula izinqumo zombusi ungaba yindawo yokubhekisela kulabo abagcina phezulu kwesokudla kuya kokuhle.

Ku-Aristotle sithola umehluko phakathi kobulungiswa bezomthetho nobulungiswa bemvelo: okwemvelo kunamandla afanayo yonke indawo, yize kuvuma okuthile izinguquko zemininingwane kuhlobene nemvelo yomuntu kanye nentuthuko yayo. Ukuhlaziywa kwakhe kokuqonda komuntu kwamholela ekubeni abone ukucabanga njengokuthi “umthetho wemvelo"Futhi, nazo zonke izithunzi zalo, ngisho nokuthethelela ubugqila ngokwemvelo ngesikhathi sakhe."

UbuStoicism bathatha ithuba elibalulekile: ukucabanga komuntu, inhlansi ama-logos ohlela indawo yonke, usungula umthetho wemvelo osebenza kuwo wonke umuntu. UCicero, elandela lo mqondo, wethula umthetho njengo isilinganiso esiqondile eliyala okulungile futhi elivimbela okungalungile, isiqondiso sokulinganisa ubulungiswa nokungabi nabulungisa kunoma iyiphi indawo nesikhathi.

Umthetho wamaRoma wawuhlanganisa lezi zimfundiso. Imibhalo ebhalwe ngo-Ulpian ichaza umthetho othi... imvelo iyafundisa kuzo zonke izidalwa, kanti uGayu ufinyelela ezingeni lokulinganisa umthetho wemvelo nomthetho wezizwe. Imithetho emithathu edumile—ukuphila ngokwethembeka, hhayi esonweni—nayo yasungulwa kuleli siko. ukulimaza omunye futhi ninike yilowo nalowo okwakhe.

UbuKristu kanye ne-Scholasticism: Umthetho Waphakade, Wemvelo, kanye Nowomuntu

Isiko lobuKristu lahlanganisa futhi laphelelisa loluhlaka. USanta Isidore waseSeville wakhuluma ngomthetho ovamile wezizwe zonke, ngokwemvelo futhi ngokulinganayoUkuhlanganiswa okukhulu kuzoza noThomas Aquinas: kukhona umthetho waphakade (isizathu saphezulu esibusa umhlaba), umthetho wemvelo (ukuhlanganyela kwalowo mthetho esidalweni esinengqondo), kanye nomthetho wabantu shayela kusukela kweyangaphambilini ukuze kuchazwe inzuzo ejwayelekile.

KuSanta Thomas, umthetho wemvelo ungowomhlaba wonke futhi awuguquki ezimisweni zawo ezijwayelekile: Yenza okuhle futhi ugweme okubiKusuka kuyo imithetho ephathelene nokulondolozwa kokuphila, ukuzala kanye nemfundo yabantwana, impilo yomphakathi, kanye nokufuna iqiniso. Ngakho-ke, umthetho wabantu awukwazi ukuphikisana nomthetho wemvelo noma umthetho we- umthetho waphezulu.

Lo mqondo womcabango wawungathuthukiswa izazi zemfundiso yenkolo ezifana noDomingo de Soto noma uFrancisco Suárez. Ngomqondo wesimanje, ubuKristu bukhanga “esimweni esivamile”umthetho obhalwe ezinhliziyweni", umqondo owathathwa yiCatechism of the Catholic Church uma ikhuluma ngomthetho wokuziphatha wemvelo (nn. 1954-1960).

Isikole saseSalamanca kanye nesimanje: uGrotius kanye nokuzimela kokucabanga

AmaJesuit kanye neSikole saseSalamanca banikeza ugqozi olukhulu emthethweni wemvelo. Ngokwesibonelo, uSuárez wavikela umthetho wemvelo. ukuzimela yomthetho wemvelo. Ngekhulu le-17, phakathi neziMpi Zenkolo, uHugo Grotius wafuna ukusungula uhlaka lokuziphatha olufanayo phakathi kwezizwe, nomthetho wemvelo njengesihluthulelo sawo. Isiphakamiso sakhe sokucabanga sithi imithetho ebekwe yi- isilinganiso esiqondile Zisivumela ukuthi sibone ukuthi yini eqotho nokuthi yini engenangqondo ngokwemvelo yethu enengqondo, size siqinisekise ukuthi leli lungelo lemvelo belizohlala lisebenza ngisho noma "bekungekho" ukungenelela kukaNkulunkulu.

Ama-Hobbes: isimo semvelo, imithetho yokucabanga kanye nesivumelwano

KuThomas Hobbes, esimweni semvelo wonke umuntu unelungelo eliyisisekelo: ukusebenzisa amandla akho ukulondoloza impilo. Ubiza imithetho yokucabanga evimbela ukuzibhubhisa futhi elawula izindlela zokusilondoloza “imithetho yemvelo.” Kodwa, ngaphandle kwamandla amakhulu okuqinisekisa ukugcwaliseka kwayo, le mithetho ayinayo amandla impoqo.

Yingakho esixwayiso sakhe esidumile: ngaphandle kombuso, impilo yomuntu iba umzabalazo ongaqinisekile, nempi edume kabi yabo bonke abantu. Isixazululo... inkontileka yomphakathilapho sinikela khona ingxenye yaleyo nkululeko yemvelo ukuze sithole ukuthula nokuvikeleka ngaphansi kombuso. UHobbes uhlukanisa ngokusobala “umthetho” (isibopho) kanye “nelungelo” (ukungabikho kwesibopho), okwakumele ukuhlukana nendlela yasendulo eyanikeza ukubeka phambili imisebenzi.

I-Locke: amalungelo angenakuphucwa, ukulingana, kanye nohulumeni olinganiselwe

UJohn Locke wavikela amalungelo emvelo angenakuphucwa: impilo, inkululeko kanye nempahlaWayeqonda ukuthi abantu bayalingana futhi bakhululekile ngokwemvelo, nokuthi uhulumeni ukhona ukuvikela lawo malungelo. Uma amandla ehluleka kakhulu futhi eqhubeka, khona-ke ukufaka esikhundleni kahulumeni.

ULocke waqhathanisa umbono wakhe nezindaba ezivela kubantu bomdabu ababona bephila “esimweni senkululeko” kunokuba babe nelayisensi. Ukugcizelela kwakhe ku- ukulingana Kuye kwahunyushwa njengesisekelo sezinhlangano zamalungelo oluntu kanye nezokuvota kamuva. Futhi nakuba kukhona impikiswano yomlando mayelana nethonya layo eliqondile ekuzimeleni kweMelika (kusukela ekugxekweni kukaRay Forrest Harvey noJohn Phillip Reid kuya ekuvikeleni kukaThomas Pangle noMichael Zuckert), ithonya layo liyabonakala ku- isiko lenkululeko.

Ngamazwi aqondile, wathi wonke umuntu unelungelo lokuphila, lokwenza okungangqubuzani namalungelo abanye, nokuba nalokho akukhiqizayo noma akutholayo ngokusemthethweni, njalo ehlonipha impilo nenkululeko umfokazi. Leyo miklamo yakha umbono wesimanje wamalungelo emvelo njenga amandla womuntu.

Kusukela emthethweni wemvelo kuya ekuziphatheni okuhle: izikole, ababhali kanye noshintsho lwanamuhla

Ngekhulu le-19, isikole somthetho somlando (iSavigny) sahlanganiswa, esasihlonipha amasiko kanye isiko njengomthombo wezomthetho, ovala igebe nge-positivism. Lokhu kokugcina kuzothola amandla amakhulu ngezindlela ezifana nethiyori emsulwa kaHans Kelsen, egxile ekuqinisekisweni komthetho ozimele ngaphandle kokuhlolwa kokuziphatha.

EFrance, ithonya leKhodi kaNapoleon laholela abameli abaningi ukuba babheke amakhodi zonke izimpendulo, ukugwema ukuvuma izikhala. EJalimane, ngemva kwe-BGB ka-1900, imfundiso yezomthetho yaba yinto ehlelekile kakhulu, yahlukanisa phakathi kwalokho okukhona nalokho okufanele kube yikho. UJellinek waphakamisa ukuthi ukuzikhawulela weHulumeni: ekudaleni umthetho, ungaphansi komthetho owukhiqizayo. Futhi u-Austin, eNgilandi, wacabanga ngomthetho njengomyalo wombusi, ohlukile ekuziphatheni okuhle.

Kubalulekile ukukhumbula ukuthi, ngisho nangaphakathi kwemibono emihle, ababhali abanjengoSaleilles noGeny bavuma ithonya izici ezingezona ezomthetho emthethweni wempahla, okuhlanganisa kabusha ukwenziwa kwemithetho yokuzikhethela. Ngemva kweMpi Yezwe Yesibili, umthetho wemvelo wavuselelwa njengokusabela kobushiqela, ngeSimemezelo Somhlaba Wonke Samalungelo Abantu. Amalungelo Abantu (1948) njengengqophamlando kwezepolitiki nokuziphatha.

Emcabangweni wanamuhla, i-HLA Hart yavikela "ubuncane" bomthetho wemvelo (isibonelo, ukulingana okuyisisekelo noma ukuvikelwa ebudloveni) njengoba phansi okunengqondo nganoma yiluphi uhlelo. UJohn Finnis, yena, usebenze kabusha umthetho wemvelo onengqondo ngombono wakhe "wamacala ayinhloko nangaphandle", ekhomba izimpahla eziyisisekelo kanye izizathu ezingokoqobo.

Ngasohlangothini lwezepolitiki, izinhlangano ezifana ne-libertarianism noma i-anarcho-capitalism ka-MN Rothbard ziye zakhuthaza i- umthetho wendawo yonke ukuhlala ndawonye ngenkululeko, kusetshenziswa ifa laseLockan eliphathelene nempahla kanye nesivumelwano.

Isakhiwo somthetho wemvelo kanye nobudlelwano bawo nomthetho omuhle

Kusukela kwifilosofi yomthetho, kugcizelelwa ukuthi umthetho wemvelo wakha ukuhleleka komthetho okungenaphutha (hhayi nje kuphela ngokokuziphatha noma ngokwenkolo). Izindinganiso zayo zinesakhiwo esinqunyiwe kanye namandla okubopha ukuthi ukucabanga kungakwenza vumaNgesikhathi esifanayo, aziqondakali futhi zisebenza kuyo yonke indawo, ngakho-ke zidinga ukwenziwa zicace ngomthetho omuhle ohambisana nomphakathi nesikhathi ngasinye.

Owemvelo usebenza njengo isisekelo Isebenza ngezinjongo ezintathu eziyinhloko: njengesimiso esihle (esithethelelayo), njengomkhawulo (ukuvimbela ukuphambuka okungafanele), kanye nokugcwalisa (izixazululo ezikhuthazayo lapho umshayi-mthetho ehluleka khona). Empilweni yomphakathi, isisekelo sayo senza kube nezidingo ezihambisana nezici ezintathu ezinkulu. izitayela umuntu: ukulondolozwa kokuphila, ukusabalala nokunakekelwa kwenzalo, kanye nokuphila emphakathini.

Inkululeko ebalulekile itholakala kuleso sisekelo: kusukela concienciayokukhulekela, isenzo (ngezindlela zaso ezahlukene), ukuhlangana, kanye nokubamba iqhaza kwezepolitiki, njalo ngaphakathi kwemingcele yenzuzo evamile kanye namalungelo abanye. Izikhungo ezifana ne- ubunikazi, umsebenzi wokungalimazi, ukulungiswa komonakalo obangelwe kanye nokugcwaliseka kwezibopho.

Indlela ejwayelekile ifingqa lezi zinsika kahle: phila ngokwethembeka, hhayi ukulimaza kwabanye futhi unike umuntu ngamunye lokho okufanele akwenze. Le khampasi ibilokhu iqondisa ukwakhiwa komthetho wangasese kanye nomthetho wobugebengu amakhulu eminyaka.

Izibonelo ezicacile: zemvelo uma kuqhathaniswa nezinhle

Izibonelo zomthetho wemvelo (izimiso eziqondakala ukuthi zandulela umshayi-mthetho futhi zikwazi ukubizwa ngokuthi zizonke) zingafaka, phakathi kwezinye, lezo ezishiwo ezimemezelweni ezinkulu zomlando. Isimemezelo Somhlaba Wonke sika-1948 siyaqaphela ilungelo lokuphilaInkululeko kanye nokuvikeleka komuntu siqu, ubuntu obusemthethweni yonke indawo, kanye nenkululeko yokuhamba kanye nokukhetha indawo yokuhlala. Futhi iSimemezelo sika-1789 simisa inkululeko, inkululeko, kanye nokuvikeleka njengezinhloso zazo zonke izinhlangano zezombusazwe. ubunikazi, ukuphepha kanye nokumelana nokucindezelwa, kanye nokungaphucwa kwempahla ngesinxephezelo esifanele uma kunesidingo somphakathi.

• Isigaba 3 se-UDHR: impilo, inkululeko kanye nokuphepha komuntu siqu.
• Umthetho 6 UDHR: ukuqashelwa ubuntu obungokomthetho yonke indawo.
• Isigaba 13 se-UDHR: jikeleza ngokukhululeka futhi wakhe indawo yokuhlala ngaphakathi koMbuso.
• Isigaba 2 seSimemezelo sika-1789: inkululeko, impahla, ukuphepha kanye ukumelana ekucindezelweni.
• Isimemezelo se-Art. 17 sika-1789: impahla engenakwephulwa kanye ukudliwa komhlaba ngesinxephezelo esifanele.
• Ireferensi yakudala (i-Antigone): umsebenzi womhlaba wonke inhlonipho ukungcwatshwa kwabafileyo.

Izibonelo zomthetho omuhle (imithetho ekhishwe uMbuso olawula lapha namanje) ziningi emibhalweni yesiSpanishi: i-Civil Code isungula Aplicación yemithetho yobugebengu kanye nokuhleleka komphakathi kubo bonke abakhona endaweni yaseSpain; ibeka imithetho yendawo lapho ikhona khona izindlu; kanye neMithetho Jikelele Yabashayeli idinga imvume ngaphambi kokushayela. UMthetho Wentela Ojwayelekile uyaqaphela ilungelo lomkhokhi wentela lokwaziswa nokusizwa, kanti umthetho wokuphatha uqinisekisa ukufinyelela ngogesi kubaphathi.

• Isigaba 8.1 CC: imithetho yobugebengu, yamaphoyisa kanye neyokuphepha idinga wonke umuntu ensimini yeSpanishi.
• Umthetho we-Art. 10 CC: izindlu ezilawulwa ngumthetho we- indawo lapho zitholakala khona.
• Ubuciko 1.1 I-RGC: ukuze uyiqhube kuyadingeka ukuba nayo imvume noma ilayisense.
• Isigaba 2 se-RGC: izimvume ezijwayelekile zikhishwa yi- Indlunkulu Amahhovisi Ezomgwaqo Esifundazweni.
• Umthetho 34.1.a I-LGT: ilungelo lomkhokhi wentela lokuba wazisiwe futhi wasiza.
• Isigaba 13.a LPACAP: ilungelo lokuxhumana nohulumeni womphakathi ngokusebenzisa I-Dot Ukufinyelela Okuvamile Kwe-elekthronikhi.

Ababhali nezikhundla ezivelele

Phakathi kwabavikeli abakhulu nabakhi bomthetho wemvelo kukhona abacabangi abaphambili basendulo nabanamuhla. Izindlela zabo zisukela kwezenkolo kuya kwezokucabanga, okuhlanganisa neziphakamiso zakamuva ezicija ukuhlaziywa komthetho wemvelo. izimpahla eziyisisekelo.

• PlatoU-Aristotle, uZeno waseCitium, uCicero, uSeneca.
• Thomas Aquinas, Fernando Vázquez de Menchaca, Francisco de Vitoria, Domingo de Soto, Isikole saseSalamanca.
• UFrancisco Suárez, uHugo Grotius, uThomas Hobbes, uChristian Wolff, uThomas Jefferson.
• UJohn Locke, uJean-Jacques Rousseau, u-Immanuel Kant, uGottfried Achenwall.
• URobert Alexy, uJean Barbeyrac, uBenedict XVI, uLuigi Taparelli d'Azeglio.
• U-Emil Brunner, u-Adam F. von Glafey, u-JC Hoffbauer, u-LJF Höpfner.
• Hans-Hermann Hoppe, Gottlieb Hufeland, JA von Ickstatt, KA von Martini.
• UJohannes Messner, uRobert Nozick, u-Oliver O'Donovan, uSamuel von Pufendorf.
• UGustav Radbruch (ngemva kuka-1933), Ayn Rand, uMurray N. Rothbard, uLysander Spooner.
• Christian Thomasius, Franz von Zeiller, John Finnis, Erick M. Rovers.

Phakathi kwabagxeki kanye nezindlela eziphikisayo noma ezingabazayo zomthetho wemvelo kukhona ababhali abagcizelela ukuzimela komthetho omuhle noma umlando, ezenhlalo, noma isisebenzi sokuzithandela komthetho.

• Baruch Spinoza, Max Stirner, Jeremy Bentham, Friedrich Nietzsche.
• Karl Barth, HLA Hart, Norbert Hoerster, Hans Kelsen.
• UGustav Radbruch (kuze kube ngu-1933, ingxoxo), u-Alf Ross, uPeter Stemmer.
• U-Ernst Topitsch, UNorberto Bobbio.

Izihloko ezihlobene kanye nokufundwa okunconywayo

Ukuze kwandiswe umbono, kuyasiza ukubheka imiqondo ehlobene kanye nohlu lwezincwadi oluncane oluvumela ukuqhathanisa. imisinga kanye nezimpikiswano.

• Imithombo yomthetho, ukubusa komthetho, i-epistemology yezomthetho.
• Ifilosofi yomthetho, umbono omuhle kwezomthetho, umthetho omuhle.
• I-Jus gentium, ukuhleleka kwezomthetho, ukuhleleka okuzenzakalelayo kanye zemvelo.
• Ukulawulwa kobudlelwano bezenhlalo, iBhodi laseValladolid.

• UMiguel Ayuso (umhleli), Umthetho wemvelo waseHispanic: okwedlule nokwamanje (2001).
• S. Buckle, “Umthetho Wemvelo” ku-P. Singer’s Compendium of Ethics (1991/1995).
• R. Fernández Concha, Ifilosofi Yomthetho noma Umthetho Wemvelo (1966).
• JF Lorca Navarrete, Natural Law Today (1978, uhlelo lwesibili).
• Bernardino Montejano (h.), Isifundo somthetho wemvelo (2002).
• F. Ordóñez Noriega, Isisekelo somthetho wemvelo (1967).
• G. Sabine, Umlando wemfundiso yezepolitiki (izahluko VIII, IX kanye no-XXI).
• Ramón Areitio Rodrigo, Umthetho Wemvelo. Izifundo Zokuqala (2009).
• U-Ana Marta González, Izihluthulelo zomthetho wemvelo (2006).

Ukubukeka okubucayi: Ukufunda kukaGustavo Bueno

Isazi sefilosofi uGustavo Bueno uphakamisa ukufundwa okubucayi kakhulu kokuphikisana phakathi komthetho nomthetho. yemvelo/emihleNgokombono wakhe, kunokuba kube ukuhlukaniswa kwamalungelo, kuwumehluko phakathi kwemibono: “umthetho wemvelo” usebenza njengomqondo ophikisanayo nowombono lapho amaqembu omphakathi efuna khona izinguquko lapho ebhekene umthetho wamanje.

Ukuhlaziya kwakhe kubuyekeza izibonelo zakudala (izindinganiso "ngokwemvelo" uma kuqhathaniswa nezendabuko), ukusebenza kabusha kwazo kobuKristu (umthetho kaNkulunkulu owaziwa yiSonto, kanye nokungezwani phakathi kwemfundiso yenkolo zemvelo kanye nokuhle) kanye nokuguquka kwesimanje (inkolo yemvelo vs. eyakhayo, ulimi lwemvelo vs. eyakhayo). Lapha ucaphuna icala lososayensi wezilimi uMarr—kanye nokugxeka kukaStalin okulandelayo—njengesibonelo sokweqisa kokubeka umbono wokuthi ulimi lwemvelo izilimi ezimsulwa uma kuqhathaniswa nezomlando.

Ezikhathini zanamuhla, uBueno ukhumbula imizamo yokuhlonza kancane kancane umthetho wemvelo kanye nomthetho omuhle: kukhiye we-Hegelian (uMbuso njengokuqonda) zomlando kwesizathu) noma ngokwentando yeningi yezenhlalo (ukuthuthuka kancane kancane ngamaphalamende). Uphinde aveze ukuthi amalungelo abantu anamandla omthetho kuphela uma States Bayazifaka, futhi bathi ngo-1948 kwakungekho ukunamathela okujwayelekile.

Ukuze achaze indlela yokukhuluma yamanje, uphawula ngezimpikiswano ezintathu: ukukhipha isisu (njengoba kucatshangwa ukuthi “ilungelo lemvelo"ngowesifazane ovunyelwe ngokuvunyelwa ngokwentando yeningi), umshado wobungqingili (ukungezwani kwezwi nomqondo ezikhungweni zomlando ezihlobene nomehluko wobulili) kanye nombuso wezenhlalakahle (ngezinye izikhathi kuthiwa yilungelo lemvelo uma kungumphumela izinqubo zomlando imininingwane).

Ithisisi yakhe yokugcina ayicacile: awekho “amalungelo emvelo” angaphezulu nangaphandle komthetho omuhle, kodwa izinhlelo kanye nezifiso ezifuna ukuguqula umthetho okhona. Izindinganiso zokuziphatha (zomuntu ngamunye), zokuziphatha (zeqembu), kanye nezomthetho (zesifundazwe) zisebenza ngezikali eziningi futhi kungenzeka izingxabano phakathi kwazo. Isici esiphoqelelayo somthetho omuhle sibalulekile; ngakho-ke, ukuhlonza nje "imvelo" "nesemthethweni" noma ukuhlukanisa umthetho nokuphoqelela ngokuphelele kungaba, kuBueno, iphutha umqondo.

Uma sibheka umlando, izimfundiso, kanye nezimpikiswano, umthetho wemvelo usebenza njengekhampasi yokwahlulela ubulungiswa bemithetho, kuyilapho umthetho omuhle unikeza uhlaka olwenza kube nokwenzeka ukusebenzisa nokuvikela amalungelo empilweni yangempela; ukuqonda ukuthi kanjani bayakhuluma (futhi ziyangqubuzana) zombili lezi zinhlangothi ziyisihluthulelo kunoma yimuphi ummeli ongafuni ukulahlekelwa umbono wokuqiniseka kwezomthetho noma isidingo sobulungiswa obuphathekayo.

I-athikili ehlobene:

Imithombo Yomthetho: umqondo, ukuhlukaniswa ngezigaba kanye nezinhlelo zokuqhathanisa