Yancin Tunani

Yancin Tunani
Ƴancin Jama'a
Bayanai
Ƙaramin ɓangare na	Ƴancin Jama'a da intellectual freedom (en)
Bangare na	psychological terminology (en) da Gamayyar Sanarwa na Yancin Dan'adam

'Yanci na tunani shine' ƴancin mutum don riƙe ko la'akari da gaskiyar ra'ayi, ko tunani, ba tare da la'akari da ra'ayoyin wasu ba.

Bayani na gaba ɗaya

Kowane mutum yana ƙoƙari ya sami ƙwarewar fahimta ta hanyar haɓaka ilimi, ra'ayoyi, ra'ayi da kuma tantance su a cikin yanayin da aka ba su. Wannan ƙwarewar fahimta tana ba da jin daɗin gamsuwa kuma tana maye gurbin jin rashin taimako. Baya ga kawo sauƙin kai ga son kai na mutum, sabon ilmi da ra'ayoyi suma suna kawo bege ga nan gaba.

'Yanci na tunani shine farkon kuma magajin - kuma saboda haka yana da alaƙa da - wasu' yanci, gami da' 'yancin addini,' yancin magana, da' yanci na faɗar albarkacin baki. Kodayake 'yancin tunani yana da muhimmanci ga wasu' yanci da yawa, ba a buƙatar su sai don su yi aiki kuma su wanzu. Tunanin 'yanci ko haƙƙi ba ya tabbatar da shigar da shi, doka, ko kariya ta hanyar gargadi na falsafa. Yana da muhimmiyar ra'ayi a kasashen yamma kuma kusan dukkanin kundin tsarin mulkin demokraɗiyya suna kare waɗannan 'yanci.

Misali, dokar yancin Amurka ta ƙunshi sanannen tabbacin a cikin kwaskwarimar farko cewa ba za a iya yin dokoki da ke tsoma baki ga addini "ko hana yin amfani da shi kyauta ba". Mai Shari'a na Kotun Koli na Amurka Benjamin Cardozo ya yi tunani a cikin Palko v. Connecticut (1937): Irin waɗannan ra'ayoyin kuma wani muhimmin bangare ne na dokar kare hakkin dan adam ta duniya. A cikin Universal Declaration of Human Rights (UDHR), wanda ke da doka ga kasashe membobin Yarjejeniyar Kasa da Kasa kan 'Yancin Bil'adama da Siyasa (ICCPR), an jera "yancin tunani" a ƙarƙashin Mataki na 18: Kwamitin Kare Hakkin Dan Adam na Majalisar Dinkin Duniya ya bayyana cewa wannan "yana rarrabe 'yancin tunani, lamiri, addini ko imani daga' yancin bayyana addini ko imani. Ba ya ba da izinin wani iyaka a kan' yancin tunani da lamiri ko a kan'yancin samun ko karɓar addini ko imani na zabi. " Wadannan 'yancin ana kiyaye su ba tare da wani sharadi ba. Hakazalika, mataki na 19 na UDHR ya tabbatar da cewa "Kowane mutum yana da 'yancin ra'ayi da faɗar albarkacin baki; wannan haƙƙin ya haɗa da' yancin riƙe ra'ayoyi ba tare da tsangwama ba".

Mataki na 9 na Yarjejeniyar Turai kan 'Yancin Dan Adam ya ce, "Kowane mutum yana da' yancin tunani, lamiri da addini".

Tarihin ci gaba da murkushewa

Ba zai yiwu a san abin da wani yake tunani ba, yana mai da wahalar hanawa. An haɓaka ra'ayin a cikin Littafi Mai-Tsarki, mafi cikakke a cikin rubuce-rubucen Saul na Tarsus (misali, "Saboda ya sa ya kamata a hukunta 'yanci [Eleutheria] ta lamirin wani [suneideseos]?" 1 Korantiyawa 10:29).

Hoton tagulla na Giordano Bruno a Roma

Kodayake masana falsafa na Girka Plato da Socrates sun tattauna 'yancin tunani kaɗan, an kira umarnin Sarki Ashoka (karni na 3 BC) doka ta farko da ta mutunta' yancin lamiri. A cikin al'adun Turai, ban da dokar haƙuri ta addini ta Constantine I a Milan a cikin 313, Magana falsafa Themistius, Michel de Montaigne, Baruch Spinoza, John Locke, Voltaire, Alexander Vinet, da John Stuart Mill da masu ilimin tauhidi Roger Williams da Samuel Rutherford an dauke su manyan masu goyon bayan ra'ayin 'yancin lamiri (ko "yancin rai" a cikin kalmomin Williams).

Sarauniya Elizabeth I ta soke dokar tantance tunani a ƙarshen karni na sha shida, saboda, a cewar Sir Francis Bacon, ba ta yi "ba kamar] don yin windows cikin rayukan mutane da tunanin sirri ba". A lokacin mulkinta, duk da haka, littattafai da yawa da masanin ilimin Giordano Bruno ya buga sun haifar da gardama, suna ambaton batutuwan da Cocin Katolika ya haramta kamar yiwuwar sararin samaniya mara iyaka. Ba tare da son karkatar da waɗannan ra'ayoyin ba, Bruno ya ƙonewa shi a matsayin mai ridda a Roma ta hanyar Inquisition na Italiya, sannan ya zama shahidai don tunani kyauta.

Ignaz von Döllinger ya bayyana Oliver Cromwell a matsayin "na farko daga cikin manyan mutane na duniya don kafa ka'idar addini ta musamman, da kuma tilasta shi har zuwa gare shi ya kasance: ... Ka'idar 'yancin lamiri da ƙin tilasta addini".

Koyaya, ana iya iyakance 'yancin faɗar albarkacin baki ta hanyar tantancewa, kamawa, ƙone littattafai, ko farfaganda, kuma wannan yana hana' yancin tunani. Misalan kamfen ɗin da ya shafi 'yancin faɗar albarkacin baki sune murkushewar Soviet na binciken kwayoyin halitta don tallafawa ka'idar da aka sani da Lysenkoism, kamfen ɗin ƙone littattafai na Nazi Jamus, tsattsauran ra'ayi da aka tilasta a Cambodia a ƙarƙashin Pol Pot da Nazi Jamus a ƙarƙashin Adolf Hitler, tsananin iyakokin' yancin faɗakarwa da gwamnatocin Kwaminisanci na Jamhuriyar Jama'ar Sin da Cuba suka sanya ko kuma mulkin kama-karya irin su na Augusto Pinochet a Chile da Francisco Franco a Spain.

The Sapir–Whorf hypothesis, which states that thought can be embedded in language, would support the claim that an effort to limit the use of words of language is actually a form of restricting freedom of thought. This was explored in George Orwell's novel 1984, with the idea of Newspeak, a stripped-down form of the English language alleged to lack the capacity for metaphor and limiting expression of original ideas.

More recently, neuroimaging technology has raised concerns about entities possibly reading and subsequently suppressing thought. These concerns form the emerging fields of neuroethics and neuroprivacy.

Humanists International ta buga rahoton Freedom of Thought na shekara-shekara, wanda ke tattara kayan ƙasa da ƙasa game da maganin mutanen da ba na addini ba da kuma 'yancin faɗar albarkacin baki da imani.