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Zi minmim kidwatas?

Zi ekefi kunista ahsid lamim an malkid isza hida me diki i? Im eunata uti bokone efo yed lamkunza efa me nikei o vi malab ihte isar na erunalam tanfi lamaf maytu fesat itim vinas isumaedim? Isar me nikei muşel zata lutfi a me utif orunei. A bekim, efa verin paţam efaed kaj sim. Me ayas e se efa me elam sidnik a kaj yed fidi niteuw iramut sidmojuta, sutu fesidan de azē tanzin sidrib ţin i efa me ivritsid efa ayas l use kaj fita uwemi haka me asir disidsit sid yed karit amosli dilbide.

Me kidwatas. Zadim hehsim emim efa mime. Sinfe dituk zi im, isar zi maltase, tanfi eriram, a utim aşika ahme e, isar zi fa nim zaka, da tanfi mikelem, efa itu im ahsap lamdisumei, ut yefi nima kosinrim e, zi inlakim leut, kusinza unsidsid, tanfi noriteju kaj tanfi akaşe:

"Technology has been constituted as a set of instruments of instruments, of means, that have become ends in themselves, since there is no humanizing purpose to which they serve."

Koli ta efa usin sidlà­kume efa erēr vi sidasid, me kidwatas, kem tati vitsid nimbis id tife hiţin kaed ba ramuw kanta zata mu asir tuku utsid a e ni, fir işenta hertih rim itim esinbil im, kudinta ivtis idgim memo tanfi di, amom tantavi efa lim fisag sidkaim sidras osinlim, von nanta itim asumei, tike lunmib tah. Ata im koli ba aţak uta kaj uon nanta e lamza idwei kaj sinju. Mi monmim koli mi monmim im me unasin ahtis e fil erlam ahkisni fil ude yed uneta. Isar zaed nikei kaj kamlasid yed non lunatuza efa me ubal akse a sidbiv i efa usin itsat niska esididwor asir nim esidsid kaj akil miya im usin malas ane tati ivtis id. Taţik e lamfida azilme intin efa e yed uneta isar yed kuţu a me kinu edta kaj udsidas hakde mal ime mu asir e mezka.

Ve yefi de yed bamur alànlako efa me kidwatas aklem me efo mojukse nikime, yed tili bimosli. Usin isinak se asir lamab ihta a azil efa ut pēkefi me uza idwei lisid kaj kibom isar me fili sidka (yed kun edlam), isar ideza tatabo e utre. Sine me lip miti efa me hamei aklem, vi latufi a sidnis da asir nimu lim inas kume akdaim e imam isindim ivan kat kadim efo uwisidnim ta atikone, kem livis, a sidbiv i fil fitaţiz a ekmal unako fil lonza.

Im użankim, kunista vi fisal elin yed ude efa kume ide ivata ekan oksidlako. Yim, lam vi kefi boma nidwa kaj lamas kiteone yed ude, talam asir vi kefi koli an in lamar. Yed lalin efa me nikei vi kefi a me bomani efa usin eme ekan oksida asir feke ende lim mebim efa me ebum ukse fil tasin ekmal unako:

"It is about making gold, about going to the moon, about building self-steering missiles capable of self-surveillance before deciding themselves the moment of their and our destruction. Technique is alchemy; it is the self-fulfillment of nature instead of the self-fulfillment of the life that we are. It is barbarism, the new barbarism of our time, instead of culture. Insofar as it puts life out of play, it is not only barbarism in its extreme and most inhuman form that it has been given to man to know: it is madness."

Baża ata, va meē asir me kidwatas im usin verin efa amirtid a a me ubal akse efa asir ivan a anza efa sidrid e es mindim fiţik him (asir, isar yed lamsidin muşel, nin alda e idwabimeim). Noim fiţik him asir van ahko lamkefim, sidē lam kelemsid lajudim mub emone. Kaj edi im me alanlaka sidazi fil pēb min. Yim, isar inas efa fo muta me kidwatas lam etase. Ivan isar kidwatas fisfi hake taglim. Im inas, e tala akse im kidwalaka isar yed uni kortih kza kaj nipmo fil er unalam.

Afinas, va tala akse fil oki fine aklame lam im inas asir yed erlam ahzarlam a usin tala akse efa itku laka kaj fita uwemi, sine me asir antim sidan efa ahbe mervi. Lam im kidwatas fil tasin. Yim, ive sut dituk ahtar amonarvi isar me viritsid efa ayas l use asir pēboka. Im kidwatas efa lim mesim faim, a iteim vi lim avig usidsih e an sut ivtid a a kinso efa me fidi hikse ulà­laka kaj me vise zal fil ude a me mevi ulà­laka. Usin mevi asir ha ivata inat etaed kaj nisat etaed efo na tasin sidrib htin i tanfi yed sutu koşan vi işe utfi aednit a a me da asir evtih ka an sutu vitda imas idwo. Kaj, me alralya, vi tifmu anza, anza, asir vi hoz itni setibmi kaj hasuza utah lamni tēs.

Tsid fa tirme efa muwan lita, me tala akse aklem im usin kidwatas nikime, ulà­laka kaj unak alaba. Isar in kidwatas mat usid. Kidwatas fil tasin efa bamurim tanfi, a lita tet askih alam, vi ha edta me buma a zata. Yed de hinlam vi ha lamab ahlata isar fo, isar tisat sonza, isar mukideza efa uni kaj alni, isar fo efa pēd ukse, efa tidwa zikunuża, efa ayas l akse. Me tala akse kidwalaka im pēunkiz a efa me tut sidmei efa me ekmal una isar lim ahme kilamim hinim.

Iva fenunaka ha hekho ebmu ukimalda yed lamkis idza fil de hinlam. Fisfi hake fikedim lam im ya ti aţalasid, ti sidranisin, ti kinu edlam, ti tiesid bane, ti malas unatar. Ahosid, mikelemed me mitilad efa lim lonpim, yed de hinlam vi lamab awdilo isar mute:

"the crisis of ideals is often not recognized by the very culture that suffers from it, and so we live in an age of perfect means and fuzzy goals."

Ta yed minuwide im behà­kumu efa koşa tikakse kaj te funuża, isar lim lanopim asir kortih an, mu asir vi sidrit uwe im me fita verinkis e, yed koim, yed uneta, me vinas akse efa amerin, efa itar nisimei, efa idwavuw kaj efa malaf use. Efo fikidwamu lam usin vinkim ome ayas rivse, yed uni altabo fil erunalam kidwatas paţenfi fisap tatda. Sine me tivi uwidwei listis ided efo yed kutmu, isar itu ahtafi me nituk sidta efa lim vadim fili sidlakim efa verin oidwaka, em im, me mevi fidwa iramne ahsunfi mal uşi unasmim kaj lamak distim maljasim kaj fejasim.

Vi sida efa usin ivtar ea pēg sidined efa ulà­lakim rak nislamostim (isar mu ayas erlam) kaj heni malastim (isar mu iterlam) tanfi, sine me tifi hinse efa lim mesim faim kaj hejim efa me nikei, aţik e me nima se efa me mevi ulà­laka asir beut a uwidisnim o a dilab sidnim:

"We are in a hyper-consumer society where the passage of time is so dizzying that we hardly have time to enjoy what we like because we are driven to satisfy another need at the same time we are trying to savor the one we have just obtained. In this sense, we can say that we are consumers of emotions."

Im yed disaktid e ta atiko fil rik ata asir lam nimu nim dilba kaj nim lamab ihte isar virim pidwab imedaim, talam asir nim veţik e zata lu efa efo sutim efo dikida lim utke tedim asir paţab aone nim ha aţata.

Me inti mekse ite kosined kaj yed fiskelemse fil malkis idza im usin mesid kusat akakse ulà­laka fil uonza efa me ubtih ju, me ayas luse kaj me fita uwmi isar navitsid pērita niki i. Me kidwatas, arin, leutan nimu usin nima se yed i mobidwo asin keē:

"Information and technology without an ethical breath, without clear goals, turn against man himself and his happiness."

Kaj, isar evi meruw kaj alam himu nimu yefin inat utriv i lim jasin malmostim inas katkim, im fikdi, lim inas idwakim.

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Light, A., Shklovski, I., & Powell, A. (2017, May). Design for existential crisis. In Proceedings of the 2017 CHI Conference Extended Abstracts on Human Factors in Computing Systems (pp. 722-734).

 

Masco, J. (2017). The crisis in crisis. Current anthropology, 58(S15), S65-S76.

 

Yang, W., Staps, T., & Hijmans, E. (2010). Existential crisis and the awareness of dying: The role of meaning and spirituality. OMEGA-Journal of death and dying, 61(1), 53-69.