Kalmar Helenanci αὐτός da ta Ibrananci את (’et) kalmomi ne masu sauƙi a zahiri waɗanda, idan aka duba su da kyau, suna bayyana wani metaphysics na kasancewar kai. Dukansu kalmomin suna yin ayyukan nahawu masu mahimmanci a cikin harsunansu, amma faɗin ma’anarsu da yawan amfani da su suna nuna zurfin matakin ontological da phenomenological. A cikin abin da ke biyo baya, muna jayayya cewa duka kalmomin biyu, kodayake sun bambanta a aiki da siffa, suna shiga cikin tsarin tunani ɗaya: tabbatar da asalin kai da kuma bayyana kai a matsayin duka mai yin abu da kuma abin da ake yi wa aiki na kasancewa.
I. αὐτός na Helenanci: Nuna Kai da Bayyanarsa
A cikin Helenanci na dā da na bayan dā, αὐτός ba kawai wakilin suna na mutum na uku yake aiki ba, har ma a matsayin mai ƙarfafawa, yana keɓance ainihin kai na wani mutum. A cikin Homer, αὐτός sau da yawa yana bambanta jiki daga kurwa ko kuma yana nuna mutumin da kansa sabanin halayensa ko dukiyoyinsa (Il. 1.4; Od. 11.602). Tare da tabbataccen labarin, τὸ αὐτό, yana canzawa daga wakilin suna zuwa maganar metaphysics mai zaman kanta—”kai-da-kai” ko “abin da yake daidai da kansa.”
A cikin tattaunawar Plato, wannan canjin yana da mahimmanci. Yi la’akari da waɗannan misalan:
-
αὐτὸ τὸ ἀγαθόν – “Alheri da kansa”
-
αὐτὸ τὸ καλόν – “Kyau da kansa”
-
αὐτὸ τὸ ὄν – “Kasancewa da kansa”
Anan, siffar tsaka-tsaki αὐτό ba ta aiki a matsayin madadin wani abu ba, amma a matsayin matsugunin ilimi da na kasancewa na Siffar (εἶδος), tana tsaye ga ainihin abin da ya wuce hankali amma ana iya fahimtarsa. Irin wannan amfani yana nuna cewa sanya wa kai suna shine kiran asali a cikin mafi kyawun yanayinsa, ba tare da gurɓatawa ta hanyar dogaro ko dangantaka ba.
Wannan amfani na metaphysics yana tafiya tare da faɗaɗa ma’anar zahiri a cikin kalmomi kamar:
-
αὐτόπτης (autos + optēs): “mai ganin kansa” ko “shaidan gani da ido”
-
αὐτοψία: “gani da kansa,” don haka binciken gawa ko fahimtar kai tsaye
-
αὐτοκίνητος: “mai motsa kansa”
-
αὐτόνομος: “mai mulkin kansa”
Kowane hadadden kalma yana nuna motsi daga ciki zuwa ikon yin aiki: kai a matsayin mai gani, mai motsawa, mai mulki. A wannan ma’anar, αὐτός ba kawai mai nuna kai ba ne amma phenomenological ne: yana nuna kai ba kawai a matsayin abin da ake magana a kai ba amma a matsayin tushen bayyana da nufin rai.
Yawan bayyanar αὐτός a cikin Sabon Alkawari—har ma ya zarce θεός (“Allah”) a yawan kalmomi da dubbai—yana ƙara ba shi nauyin tauhidi da na ɗan adam. Kasancewarsa yana goyan bayan anthropology na nassi inda kai na kashin kai, maimakon asalin jama’a gama-gari (misali, mai biyayya ga jam’iyyar siyasa, rukunin mutanen da suka haɗu, ƙabila, al’ada, ƙasa, rukunin sha’awa, da sauransu), shine wurin mayar da martani, canji, da rabo:
“Kuma ku, kanku zaɓaɓɓen taro ne, firistoci na sarauta, al’umma mai tsarki, mutane…”
(1 Bitrus 2:9 RBT)
“Ku girmama kowa, ku ƙaunaci ’Yan’uwan juna…”
(1 Bitrus 2:17 RBT)
II. Wakilin Suna na Ibrananci את (’et): Alamar Kasancewa Mai Jagora
Karanta Alamar Madawwami ta Kai. A cikin nahawun Ibrananci, an saba ɗaukar את a matsayin alamar abin da aka yi wa aiki, tana nuna wanda ya karɓi aikin aikatau. Duk da haka, asalinta—“a bayyane yake an taƙaita shi daga ’owth” (Strong’s H853)—yana ba da wata fuskar daban. Tushen ’owth yana nuna kai da kasancewar kai:
“A bayyane yake an taƙaita shi daga ‘owth a ma’anar nuna halitta; yadda ya kamata, kai“
(cf. Strong’s Exhaustive Concordance, emp. add.)
“wakilin suna mai nuna abu, kai… Wannan babban ikon nuna abu wanda za a iya bayyana shi gaba ɗaya ta Gr. αὐτός…”
(cf. Gesenius את, emp. add.)
Don haka, koda an bar shi shiru a fassara, את yana aiki aƙalla a matsayin mai ƙarfafa nuni: ba kawai yana nuna “abin” da aka yi wa aiki ba, amma wane ne—abin da yake tsaye a cikin cikakken (madawwami) kasancewa a gaban mai yin aikin. A wannan fuskar, את yayi kama da aikin phenomenological na αὐτός: ba abin da aka yi wa aiki kawai ba, amma kai da aka bayyana, wanda aka haɗu da shi a cikin dangantaka mai jagora.
Bugu da ƙari, yawan amfani da shi a cikin Tanakh—ya wuce amfani 11,000!—yana nuna cewa את ba ado na nahawu ba ne amma alamar ma’ana ta ainihin kasancewa. A cikin tsarin labari na Ibrananci, abin da aka yi wa aiki ba a keɓance shi ta nahawu ba, amma an bayyana shi ta fuskar kasancewa (ontologically): kasancewar da ke buƙatar sanowa kuma tana ɗauke da asali.
III. Kasancewar Kai a Harshe: Metaphysics na Tarayya
Daidaiton ma’ana tsakanin αὐτός da את yana cikin aikin su na ontological: kowace kalma, a cikin tsarin harshenta, tana aiki don nuna kasancewar kai—ba kawai mai yin aiki ko abin da aka yi wa aiki na nahawu ba, amma wata halitta da za ta iya bayyana, yin aiki, ko a yi mata aiki a matsayin kanta.
A cikin al’adar Helenanci, wannan kai yana iya zama mai ganin kansa (αὐτό-πτης) ko mai motsa kansa (αὐτο-κίνητος)—wani mutum da aka gina ta hanyar sanin ciki da kuma aikin waje. Yana iya zama mai ƙaddara kansa (αὐτο-προαίρετος) ko mai ɗauke da kansa (αὐτο-προαίρετος) ko wanda aka rubuta da kansa (αὐτό-γρᾰφος autograph). A cikin Ibrananci, את shine wanda aka nufa masa aiki—asalin da aka bayyana wanda aka haɗu da shi a cikin alkawari ko nufin rai.
Abin da ke fitowa shine tsohon tunani na tarayya: kasancewa shine a san ka a matsayin kai, a nuna ka ko dai ta hanyar nuna kai (αὐτός) ko ta hanyar haɗuwa ta nuni (את). Dukansu suna aiki a matsayin tasoshin nahawu na fahimtar metaphysics, suna nuna zurfin anthropology inda kai shine tushen ikon yin aiki da kuma burin sanowa.
Kodayake sun fito ne daga duniyoyin harshe da al’adu daban-daban, αὐτός na Helenanci da את na Ibrananci suna haɗuwa a kan ginshiƙin falsafa guda: rashin raguwar kai. Ko ta hanyar bayyanar nuna kai na αὐτόπτης, zurfin metaphysics na τὸ αὐτό, ko ƙarfin nuni na את, waɗannan kalmomin suna ba da nahawun kasancewa—harshen kasancewar kai da aka bayyana a cikin nahawu, aka tabbatar a cikin tunani, kuma aka nuna a cikin rayayyen mutum. Bari mai karatu ya fahimta!