I-Chess nefilosofi: ibhodi njengesibuko somhlaba

i-chess, okungaphezu nje komdlalo wamasu, sekungamakhulu eminyaka isibuko lapho izazi zefilosofi, ongqondongqondo nabaholi baye babonisa imibono yabo yomhlaba. Kusukela emandulo kuze kufike esikhathini samanje, izibalo like UMarcus Aurelius, Benjamin Franklin, UVladimir Lenin noma uJorge Luis Borges bathole ebhodini 64 amabhokisi isingathekiso esinamandla sokuqonda impilo, amandla, impi ngisho nesimo somuntu. Kungani umdlalo wasendulo uye wathakazelisa izingqondo ezihlukahlukene kangaka? Impendulo ayikona nje kuphela inkimbinkimbi yayo lobuchwepheshe, kodwa ekukwazini kwayo ukufinya, ekuhambeni okuqondile kanye nemithetho engaguquleki, izingqinamba eziyisisekelo zokuba khona: inkululeko yokuzikhethela ngokumelene ne-determinism, izimiso zokuziphatha emqhudelwaneni, ithuba ngokumelene nokubala, kanye nokufuna ukuhleleka kunesiphithiphithi.

Lesi sihloko sihlola ukuthi i-chess yaba kanjani i-laboratory yefilosofi, lapho ongqondongqondo bezikhathi ezahlukene beveza imibono yabo emphakathini, ipolitiki nengqondo. Ngeke sihlaziye imibono eyavela kulokhu kuxhumana kuphela, kodwa futhi ukuphikisana elikuvezayo: Ingabe i-chess iyimodeli yokucabangela okumsulwa noma, Ngokuphambene nalokho, ugibe elenza iqiniso libe lula? Ingabe umdlalo ungasifundisa okuthile ngenkululeko yomuntu, noma kuwukukhohlisa nje kokulawula? Ngezibonelo zomlando kanye nemicabango yesimanje, sizokwembula ukuthi kungani ibhodi lihlala, kwabaningi, isilungiselelo esikahle sokucabanga ngomhlaba.

I-Chess njengesibuko sempi namandla

Ukuhlangana phakathi kwe-chess nempi cishe kundala njengomdlalo ngokwawo. Isuka eNdiya ngekhulu lesi-6 ngaphansi kwegama elithi Chaturanga -okuchaza “izigaba ezine” mayelana namayunithi ezempi angaleso sikhathi—, i-chess yazalwa njengendlela yokulingisa impi. Nokho, Ukuziphendukela kwayo kwemvelo ePheresiya naseYurophu kwayiguqula yaba into engaphezu nje kokusebenza kwamasu: waba a uphawu lokuhleleka kwezombusazwe. NgeNkathi Ephakathi, Ngokwesibonelo, imidlalo ye-chess njenge incwadi yemidlalo (1283) ka-Alfonso X the Wise akazange nje afundise imithetho, kodwa kunalokho bethule ibhodi njenge-microcosm lapho ucezu ngalunye lumelele isigaba senhlalo.: inkosi, izikhulu, abefundisi kanye nabantu.

Kodwa kwakungeNkathi Yokuzalwa kabusha lapho i-chess ithola isici esijulile sefilosofi.. UNicolo Maquiavelo, phakathi INkosana (1532), Ufanise uhulumeni nomdlalo we-chess, lapho impumelelo incike ekulindeleni umnyakazo womphikisi kanye nokuzivumelanisa nezimo. NgoMachiavelli, i-chess kwakungewona nje umdlalo, kodwa eyodwa isifundo se-realpolitik: ukuziphatha okuvamile kwadingeka kudedele impumelelo yamasu. Lo mbono wavela nabacabangi bakamuva, njenge Thomas Hobbes, ubani ku uLeviyathani (1651) wachaza impilo yomuntu ngokuthi a “impi yabo bonke ngokumelene nabo bonke”, isingathekiso esivusa impi eqhubekayo yokulawula isikhungo sebhodi.

Ngekhulu lama-20, i-chess yaxhunyaniswa nakakhulu ne-geopolitics. UVladimir Lenin, umdlali onothando, Ngabona kulo mdlalo ukumelwa komzabalazo wezigaba: i-proletariat (ama-pawn) kwadingeka ukuthi iqhubekele phambili ngendlela ehlelekile ukuze kuketulwe onxiwankulu (inkosi). Ngisho nangesikhathi seMpi Yomshoshaphansi, chess yaba a inkundla yempi engokomfanekiso phakathi kwe-United States ne-USSR, ngezibalo ezinjengoBobby Fischer kanye no-Anatoli Karpov ezihlanganisa umbango wemibono. Njengoba uthisha omkhulu wabhala Garry Kasparov: “I-Chess iyimpi encane, kodwa futhi kuwukuthula okuncane, ngoba ifundisa ukuthi noma kuxabene kakhulu kunemithetho okumele ihlonishwe”.

Umqondo womuntu ngaphansi kwesibonakhulu: i-chess ne-psychology

Uma i-chess isebenzele ukuqonda amandla, Kubuye kube yithuluzi elibalulekile lokuhlola imikhawulo yomqondo womuntu.. Ekuqaleni kwekhulu lama-20, isazi sokusebenza kwengqondo U-Alfred Binet -owaziwa ngokuthuthukisa isivivinyo sokuqala sobuhlakani-wafunda abadlali be-chess ukuze ahlaziye ukuthi inkumbulo nokubona kube nomthelela kanjani ekudlaleni kwabo.. UBinet uthole ukuthi othisha ababalanga nje ukunyakaza okuningi kunabaqalayo, kodwa babona ibhodi ngendlela ehlukile: babona amaphethini, hhayi izingcezu ngazinye. Lokhu okutholakele kwabeka isisekelo sokuqonda i ukuqonda kochwepheshe, umqondo ozosebenza ngokulandela i-cognitive psychology.

Kodwa i-chess iphinde yembula izindawo ezingaboni yokuhluzeka kwabantu. Ku 1946, isazi sefilosofi nezibalo UNorbert Wiener, ubaba we-cybernetics, kuqhathanise ingqondo yomdlali we-chess nesistimu yempendulo, lapho zonke izinqumo zisekelwe ekuhlolweni okuqhubekayo kwezingozi nemivuzo. Nokho, U-Wiener uxwayise ngalokho, ngokungafani nomshini, abantu bangaphansi kokuchema: ukwesaba ukulahlekelwa, ukuzethemba ngokweqile noma ukukhubazeka kokuhlaziya kungafiphaza ukwahlulela kwethu. Lo mbono wathuthukiswa kamuva ngu Daniel Kahneman, Umklomelo KaNobel ku-Economics, ubani ku Cabanga ngokushesha, cabanga kancane (2011) ibonise ukuthi ngisho nabadlali abahamba phambili bawela kanjani ogibeni lokuqonda, njengaye umphumela wokunamathisela (nika ukubaluleka okukhulu olwazini lokuqala olutholiwe) noma i isiqinisekiso sokukhetha (bheka kuphela lokho okuqinisekisa imibono yethu).

i-chess, ngakho, Akuwona nje umdlalo we-logic ehlanzekile, kodwa a ilabhorethri yokungabi nangqondo kwabantu. Njengoba umlobi wase-Argentina wabhala UJorge Luis Borges enkondlweni yakhe I-Chess: “UNkulunkulu unyakazisa umdlali, futhi lena, ucezu. / Lokho uNkulunkulu ngemuva kukaNkulunkulu itulo liqala / zothuli nesikhathi kanye nokulala nezinhlungu?”. Umbuzo kaBorges—ubani ngempela olawula izingcezu?- kukhombisa ukungezwani phakathi kwe-determinism kanye nenkululeko yokuzikhethela, impikiswano eye yabhebhethekisa i-chess amakhulu eminyaka.

I-Chess njengesingathekiso sempilo: kusukela kuMarcus Aurelius kuya kuBenjamin Franklin

Ngenkathi ezinye izazi zefilosofi zasebenzisa i-chess ukuhlaziya amandla noma ingqondo, abanye bakubona njenge isingathekiso ekhona. ERoma lasendulo, umbusi kanye ne-stoiki UMarcus Aurelius Uqhathanise ukuphila nomdlalo lapho umnyakazo ngamunye kufanele wamukelwe ngokulingana. Kwezabo Ukuzindla, wabhala: “Impilo ifana nomdlalo we-chess: okubalulekile ukungawini, kodwa udlale kahle”. OkwamaStoyiku, I-Chess yafundisa ukuthi ukulawula kukhona kuphela izenzo zethu, hhayi mayelana nemiphumela. Lo mbono usasebenza kufilosofi yesimanje, ikakhulukazi ku ubukhona, lapho ababhali bathanda khona UJean-Paul Sartre babone emdlalweni ukumelwa kwe usizi lwenkululeko: Konke ukunyakaza kuyisinqumo esichaza isiphetho sethu, kodwa kuphinde kubhekane nathi nomthwalo wezinqumo zethu.

Ngekhulu le-18, Benjamin Franklin wathatha lesi singathekiso igxathu elilodwa ngaphezulu. Endabeni yakhe I-Moral of Chess (1786), UFranklin waphikisa ngokuthi i-chess yayingeyona nje into yokuzilibazisa, kodwa eyodwa isikole sobuhle. Ngokusho kwakhe, umdlalo wafundisa:

• Isibikezelo: lindela imiphumela yezenzo.
• Ukuqapha: hlaziya zonke izinketho ngaphambi kokunquma.
• Isexwayiso: ungenzi ngokuxhamazela.
• Ukubekezela: ukungadikibali naphezu kobunzima.

KuFranklin, chess kwaba i-microcosm yempilo ephucuzekile, lapho umncintiswano ungase ube mkhulu, kodwa njalo ngaphakathi kohlaka lokuhloniphana. Lo mbono wethemba wawuphambene nowabanye ongqondongqondo, njenge Arthur Schopenhauer, ubani ku Umhlaba njengentando nokumelela (1818) wabona emdlalweni ukubonakaliswa kwe ingxabano yaphakade lokho kuchaza ubukhona: “Impilo ifana nomdlalo we-chess lapho, ekupheleni, zonke izingxenye zibuyiselwa ebhokisini”.

Indida, ngakho, kuyabonakala: i-chess ingaba kokubili a imodeli ye-oda njengokuthi a isiphithiphithi isingathekiso. kwabanye, Kuwukubonakaliswa kokuhluzeka komuntu; kwabanye, ukuhlolwa kwemikhawulo yakho. Okuthakazelisayo ukuthi imibono yomibili ihlala ndawonye ebhodini elilodwa.

Ingabe i-chess ingasifundisa okuthile ngenkululeko?

Omunye wemibuzo ethakazelisa kakhulu ephakanyiswa yi-chess ukuthi, ohlelweni lwemithetho engaguquki kanye nokunyakaza okungabikezelwa, sikhona isikhala inkululeko. I-Prima facie, umdlalo ubonakala njengesibonelo esiphelele se ukuzimisela: ucezu ngalunye lunesethi elinganiselwe yokuhamba, futhi imidlalo eqine kakhulu imvamisa yileyo elandela izimiso ezimisiwe (lawula isikhungo, ukuthuthukisa izingxenye, vikela inkosi). Nokho, Umlando we-chess ugcwele imidlalo ephikisana nalokhu kunengqondo., lapho ubuqambi kanye ne-intuition ihlukana nokulindelwe. Umfundisi omkhulu Mikhail Tal, Ngokwesibonelo, wayedume ngokuzidela “engenangqondo” ini, ukumelana nanoma isiphi isimo, kwaholela ekunqobeni. Ingabe lokhu kunyakaza akulona uhlobo lwe inkululeko ngaphakathi kwemithetho?

Lokhu kungezwani phakathi kwesakhiwo nokudala kuhlolisiswe yizazi zefilosofi ezifana Ludwig Wittgenstein, ubani ku Uphenyo lwefilosofi (1953) kuqhathaniswe ulimi nomdlalo omithetho yawo ingabuye ihunyushwe. Ukuze Wittgenstein, I-Chess ikhombisa ukuthi inkululeko ayikona ukwephula imithetho, kodwa ku dlala nabo. Lo mbono uhlangana nomqondo wokuthi inhlangano yabantu kufilosofi yesimanje: ngisho ohlelweni oluvaliwe, Abantu ngabanye bangathola izindlela zokusebenzisa intando yabo.

Kodwa kukhona i-ironic twist: kulapho uba master chess, kulapho kudalulwa khona ubunjalo bayo inkohliso. Izinjini ze-Artificial intelligence like I-Stockfish o I-AlphaZero bakukhombisile lokho, ezingeni eliphezulu, umdlalo wehlela emaphethini ezibalo. Lokhu kuphakamisa umbuzo ongajwayelekile.: Uma ngisho nokudala komuntu kungaphindwa ngama-algorithms, iphi inkululeko? i-chess, ngakho, iba a isibuko sesimo somuntu: sikhululekile ngaphakathi kwemingcele, Kodwa leyo mikhawulo mincane kunalokho esikucabangayo.

Njengoba isazi sefilosofi sabhala Byung-Chul Han phakathi Umphakathi wokukhathala (2010), Siphila enkathini egcwele kakhulu ukwenza kahle nokusebenza, lapho ngisho nokungcebeleka kuba a umsebenzi okhiqizayo. i-chess, kulo mongo, Kuyisikhumbuzo sokuthi inkululeko yeqiniso ayikona ukunqoba, kodwa ku ukudlala ukudlala. Mhlawumbe yingakho, naphezu kokuqina kwayo, iyaqhubeka nokuthakasela labo abafuna okungaphezu kokunqoba emabhokisini abo: indlela yokuqonda umhlaba.