Makedha
Senior Member
- Sep 24, 2010
- 167
- 53
Kinyume cha UTU sio unyama, minadhani kinyume cha utu ni kukosa utu. Na mtu hakosi utu moja kwamoja sababu unaweza kuonesha kukosa utu katika circumstance A, na ukaonesha utukatika circumstance B.
Kinachonitatiza ni kuwa sometimes maana ya neno "utu" haionekani kuendana naufafanuzi Dalai lama aliotoa.
Kama FaizaFoxy alimkejeli mtu aliye hai, ningeelewa kwa nini aliadhibiwa kwakosa "dhidi ya utu" (kama tukifuata the Dalai lama definition of utu), lakinikama yule mtu ni marehemu, ingawa FaizaFoxy anakosa heshima kwake, hakunakutokandamiza kwa hisia zilizo hasi kumfanya mtu mwingine awe na hisia chanya.
Nilivyoona mimi, kwani hali ya kuwa binadamu inamfanya mtu astahili heshimakuliko wanyama/vitu (or so it is commonly agreed on), kosa FaizaFoxy alilotendani kutomheshimu marehemu anavyopaswa kuheshimiwa kwa sababu ya ubinadamu/utu wake(ingawa mtu yule ni marehemu na hivyo tunachokisema/fanya sasa hakina athiri yoyote juu ya emotions zake). Kwa hiyo, hukubali kwamba neno "utu"yafaa tulifafanue instead kama "the inherent human entitlement torespect" (or simply "human dignity") katika muktadha hii?
I think it should be kept more in mind that its meaning may vary depending onthe way it is used.
No. Humans are the only being (to my knowledge)who erect armies and equip them with weapons to go and kill other human beingwith no other aim than power. They sometimes don't do it to satisfy a primaryneed, they don't do it to secure territory, just to affirm their ideologicalprimacy. that is something that distinguishes humans from animals, yet sio Utu.It lacks the positive aspect in it
I must have confused the words humane and human. Would it be proper to say theSwahili equivalent is respectively "utu" and"ubinadamu" with the first focusing on positive personality traitshumans can have and the second all the traits which are often found in humans(regardless of good or badness)?
Are they deliberatly using their intelligence todo that to make themselves and their progenitor feel the positive emotioncreated by their actions or are they responding to an instinct, creating usefulbonds to survive in a herd and useful skills for hunting, mating, surviving?
I think that's something nobody knows for sure. It's also the question I washoping to read your answer to, since some animal behaviors do not (seem to)cohere with the idea that animals purely act on instinct (as EMT has shown with his veryinteresting video).
That which made me think that you maybe believed in an opposition between utuand unyama (just like many people apparently do) is the fact that the Dalailama definition of utu specifically refers to a human ability. If we can talkabout utu with non-human beings, I think we should remove the word "human" fromthe definition, so as to avoid confusion or wrong interpretations in thefuture. I mean, correct me if i'm wrong, but that's also what makes it soawkward for you and EMT to say the leopard has utu. It just sounds... notright.
I don't know if humans are the sole holders ofthis hability... some quantum physicians have started to point out that evenprotons and neutrons have some sort of consciousness... it is hard for me tobelieve lakini.
Back to your question: is it right to call 'humanity' an attribute that can beobserved in other beings than humans? Probably not, but it is a linguisticfact. soil is sometimes called earth... yet Mars and the moon have their owntype of soil. Should it be called 'Mars' or 'soil' just because it is not onEarth?
I understand your point. It's probably because the ability described in theDalai lama definition of humanity has for so long been believed by many to be ahuman peculiarity that even now that this belief is questioned, we keep using this term.
EDIT: And hi to you too! I forgot to return you the greeting after writing my post. I hope I didn't appear as arrogant, it wasn't intentional.