 Ƴancin zaɓi |
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'Yancin zaɓe ya bayyanadamammaki da ƴancin kai na mutum don aiwatar da wani aiki da zaia zaɓa daga aƙalla zaɓuɓɓuka biyu da ake da su, ba tare da takura daga ɓangarorin waje ba.[1]
A cikin muhawarar zubar da ciki alal misali, kalmar ƴancin zaɓi na iya fitowa don kare matsayin da mace ke da haƙƙin ta yanke cewar ko za ta ci gaba daciki ko kuma ta zubar.[2][3][4] Hakazalika, wasu batutuwa irin su euthanasia,[5] (kisa mara raɗaɗi na majiyyaci da ke fama da wata cuta mara waraka da raɗaɗi ko kuma a cikin suma da ba za a iya jurewa ba.) alluran rigakafi,hana haihuwa[6] da auren jinsi[7] wani lokaci ana tattauna su dangane da wanihaƙƙin mutum da aka ɗauka na “yancin zaɓi”. Wasu batutuwan zamantakewa, misali New York "Soda Ban" an kare su duka biyu[8] kuma sun yi adawa[9] dangane da ƴancin zaɓi.
A cikin microeconomics, 'yancin zaɓi shine 'yancin wakilan tattalin arziki don rarraba albarkatun su kamar yadda suka ga dama, a cikin zaɓuɓɓuka (kamar kayayyaki, ayyuka, ko dukiya) waɗanda ke samuwa a gare su.[10][11] Ya haɗa da 'yancin shiga aikin da ake da su.
Ratner et al., A cikin 2008, ya kawo wallafe-wallafen game da 'yancin kai na uban 'yanci wanda ya bayyana cewa masu amfani ba koyaushe suna yin aiki don amfanin kansu ba. Suna danganta wannan al'amari ga abubuwa kamar su motsin rai, gazawar fahimta da son zuciya, da kuma bayanan da ba su cika ba waɗanda suka ce za a iya gyara su ta wasu hanyoyin da aka tsara. Suna tattauna samar da masu amfani da bayanai da kayan aikin yanke shawara, tsarawa da ƙuntata zaɓuɓɓukan kasuwancin su, da kuma bugun motsin rai da sarrafa tsammanin. Kowanne daga cikin waɗannan, in ji su, zai iya inganta ikon masu amfani da su don zaɓar.[12]
Koyaya, 'yancin zaɓe na tattalin arziƙi a ƙarshe ya dogara da gasar kasuwa, tunda akwai zaɓuɓɓukan masu siye galibi sakamakon abubuwa daban-daban ne waɗanda masu siyarwa ke sarrafa su, kamar gabaɗayan ingancin samfur ko sabis da talla . A cikin yanayin da ke akwai, mabukaci ba ya da 'yancin zaɓar siye daga wani furodusa daban. Kamar yadda Friedrich Hayek ya nuna:
ƴancin zaɓe a cikin al'umma mai gasa ya dogara ne akan gaskiyar cewa, idan mutum ɗaya ya ƙi biyan bukatunmu, za mu iya komawa ga wani. Amma idan muka fuskanci mai mulkin mallaka muna cikin cikakkiyar rahamarsa..
Kamar yadda aka misalta a cikin abin da ke sama, masu tunani masu sassaucin ra'ayi sau da yawa ƙwaƙƙwaran masu ba da shawara ne don haɓaka 'yancin zaɓi. Misali ɗaya na wannan shine littafin Milton Friedman naKyauta don Zaɓi da jerin talabijin.
Babu yarjejeniya game da ko karuwar 'yancin zaɓe na tattalin arziki yana haifar da karuwar farin ciki. A cikin binciken daya, Rahoton Gidauniyar Heritage Foundation na 2011, Index na 'Yancin Tattalin Arziki ya nuna alaƙa mai ƙarfi tsakanin Ma'anar 'Yancin Tattalin Arziki da farin ciki a cikin ƙasa.[14]
An yi amfani da hanyar axiomatic - deductive hanya don magance batun auna adadin 'yancin zaɓi (FoC) da mutum yake morewa.[15] A cikin takarda da aka wallafa a 1990,[16][17] Prasanta K. Pattanaik da Yongsheng Xu sun gabatar da dokoki guda uku waɗanda ma'aunin FoC ya kamata ya gamsar:
Sun tabbatar da cewa ma'auni shine kawai ma'auni wanda ya gamsar da waɗannan dokoki, abin da suka lura ya kasance mai ma'ana kuma yana ba da shawarar cewa a sake fasalin ɗaya ko fiye da haka na dokokin. Sun misalta wannan da misalin zaɓin da aka saita "don tafiya ta jirgin ƙasa" ko "tafiya da mota", wanda ya kamata ya samar da ƙarin FoC fiye da zaɓin da aka saita "don tafiya da jan mota" ko "tafiya da mota shuɗi". An ba da wasu shawarwari don magance wannan matsala, ta hanyar sake fasalin dokoki, yawanci ciki har da ra'ayoyin abubuwan da ake so, ko ƙin doka ta uku.[18][19][20] or rejecting the third axiom.[21]
Wani bincike na 2006, da Simona Botti da Ann L. McGill ya yi ya nuna cewa, lokacin da aka gabatar da batutuwa tare da zaɓuɓɓuka masu bambanta kuma suna da 'yancin zaɓar tsakanin su, zaɓin su ya inganta gamsuwar su tare da tabbatacce da rashin gamsuwa tare da sakamako mara kyau, dangane da marasa zaɓi.[22]
Wani bincike na 2010, da Hazel Rose Markus da Barry Schwartz suka yi ya tattara jerin gwaje-gwaje game da 'yancin zaɓe kuma sun yi jayayya cewa "zaɓi da yawa na iya haifar da rashin tabbas, damuwa, da son kai".[23] Schwartz ya bayar da hujjar cewa mutane akai-akai suna yin nadama saboda tsadar damar da ba su yanke shawara mafi kyau ba kuma, a wasu yanayi, gamsuwar mutane gabaɗaya a wasu lokuta yakan fi girma idan wani mutum ya yanke shawara mai wahala maimakon ta kansu, ko da lokacin zaɓin ɗayan. ya fi muni. Schwartz ya rubuta littafi kuma ya ba da jawabai yana sukar yawan zaɓi a cikin al'ummar zamani, kodayake ya yarda cewa "wani zaɓi ya fi kowa".[24][25]
This leads some people to claim is that it is unethical to ban abortion because doing so denies freedom of choice to women and forces 'the unwilling to bear the unwanted'.
Freedom of Choice Act – Declares that it is the policy of the United States that every woman has the fundamental right to choose to: (1) bear a child; (2) terminate a pregnancy prior to fetal viability; or (3) terminate a pregnancy after fetal viability when necessary to protect her life or her health.
an explication of freedom of choice should reject the third axiom [...] A person has freedom of choiceiff she lacks constraints on the reasoned selection and performance of one or more of the items on an action-menu." and "(...) where a selection is necessarily made from a set of items greater than one