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‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ‬

‫ﺭﻭﺍﻥ‬
‫ﻧﻮﺷﺘﻪ ‪ :‬ﺍﺣﻤﺪﻛﺴﺮﻭﻱ‬
‫‪١٣٢٤‬‬ ‫ﭼﺎﭖ ﻳﻜﻢ‬
‫‪١٣٤٢‬‬ ‫ﭼﺎﭖ ﺩﻭﻡ‬
‫‪١٣٥٣‬‬ ‫ﭼﺎﭖ ﺳﻮﻡ‬
‫‪٢‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﭘﺮﻭﺍ‪ ١‬ﺷﻮﺩ ‪ ) :‬ﺍﺯ ﻭﻳﺮﺍﻳﻨﺪﻩ(‬

‫‪١‬ـ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﻭﻱ؛ ﻫﻤﻴﺸﻪ »ﻣﻦ« ﺧﻮﺩ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺳﺖ ﻭ »ﻣﺎ« ﺑﻤﻌﻨﻲ ﮔﺮﻭﻩ »ﺁﺯﺍﺩﮔﺎﻥ« ﻳﺎ‬
‫»ﭘﺬﻳﺮﻧﺪﮔﺎﻥ« ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ ﺁﻥ ﺷﺎﺩﺭﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫‪٢‬ـ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺑﺎﺯﭘﺴﻴﻦ ﺷﺎﺩﺭﻭﺍﻥ ﭼﻨﻴﻦ ﮔﹸﺰﻳﺮﻳﺪﻩ‪ ٢‬ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ ﺑﻨﺪﻭﺍﮊﻩ ﻫﺎﻱ‪ ٣‬ﺫﺍﻝ ﻭ ﺯﺍﺀ ﻫﻤﮕﻲ ﺑﺎ ﺯﺍﺀ ﻧﻤﺎﻳﺶ‬
‫ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﭘﺮﭼﻢ ﺭﻭﺯﺍﻧﻪ ﺷﻤﺎﺭﻩ ﻫﺎﻱ ‪ ١٤٠ ، ١٣٨‬ﻭ ‪» .١٤١‬ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﻛﺴﺮﻭﻱ ﺩﺭ ﺯﻣﻴﻨﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ« ﺑﻪ ﻛﻮﺷﺶ‬
‫ﺷﺎﺩﺭﻭﺍﻥ ﺣﺴﻴﻦ ﻳﺰﺩﺍﻧﻴﺎﻥ ﺳﺎﺗﻬﺎﻱ‪ ٤٥٤ ٤‬ﺗﺎ ‪ ٤٥٩‬ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫‪٣‬ـ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ »ﺯﻣﺎﻥ ﻫﺎﻱ« ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﻭ ﺍﻳﻨﻜﻪ ﭼﺮﺍ ﺷﺎﺩﺭﻭﺍﻥ ﺩﺭ ﺑﺮﺧﻲ ﺍﺯ ﺟﻤﻠﻪ ﻫﺎ ﺍﺯ »ﻱ« ﺳﻮﺩ ﻣﻴﺒﺮﺩ ‪،‬‬
‫ﻛﺘﺎﺏ »ﺯﺑﺎﻥ ﭘﺎﻙ« ﻧﻮﺷﺘﻪ ﺁﻥ ﺷﺎﺩﺭﻭﺍﻥ ﺩﻳﺪﻩ ﺷﻮﺩ‪.‬‬

‫‪٤‬ـ ﻭﺍﮊﻩ ﻫﺎﻱ ﻧﺎﺁﺷﻨﺎﻱ ﻛﺘﺎﺏ ﺩﺭ ﭘﺎﻭﺭﻗﻲ ﻣﻌﻨﻲ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﻣﻌﻨﻲ ﻭﺍﮊﻩ ﺍﻱ ﺩﺭ ﭘﺎﻭﺭﻗﻲ ﻧﺒﺎﺷﺪ ﻣﻴﺘﻮﺍﻧﻴﺪ ﺑﻪ‬
‫ﺍﻧﺘﻬﺎﻱ ﻛﺘﺎﺏ ﻣﺮﺍﺟﻌﻪ ﻧﻤﺎﻳﻴﺪ‪.‬‬

‫‪٥‬ـ ﻣﻨﻈﻮﺭ ﺍﺯ ﻭﺍﮊﻩ »ﻭﻳﺮﺍﻳﻨﺪﻩ« ﻛﻪ ﺩﺭ ﺟﺎﻫﺎﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺘﺎﺏ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﻛﺴﻴﺴﺖ ﻛﻪ ﻛﺎﺭ ﻭﻳﺮﺍﻳﺶ ﺭﺍ ﺑﺮ‬
‫ﺭﻭﻱ ﻛﺘﺎﺏ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻄﺎﻟﺒﻲ ﻛﻪ ﺯﻳﺮ ﺍﻳﻦ ﻧﺎﻡ ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺯ ﺍﺻﻞ ﻛﺘﺎﺏ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻣﻄﺎﻟﺐ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﻣﻌﻨﻲ ﻭﺍﮊﻩ‬
‫ﻫﺎ ﻭ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﻳﺎ ﺟﻤﻼﺕ ﻋﺮﺑﻲ‪ ،‬ﻧﺸﺎﻧﻲ ﺳﻮﺭﻩ ﻫﺎ ﺩﺭ ﻗﺮﺁﻥ‪ ،‬ﻗﻤﺮﻱ ﺑﻮﺩﻥ ﺳﺎﻟﻬﺎ‪ ،‬ﻳﺎﺩﺁﻭﺭﻱ‪ ،‬ﺷﺮﺡ‪ ،‬ﭘﻴﻮﺳﺖ ﻭ ‪ ...‬ﺑﺎﺷﻨﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﭘﺮﻭﺍ = ﺗﻮﺟﻪ ‪ ،‬ﺍﻋﺘﻨﺎ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﮔﺰﻳﺮﻳﺪﻥ = ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﺑﻨﺪ ﻭﺍﮊﻩ = ﺣﺮﻑ ﺍﻟﻔﺒﺎ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﺳﺎﺕ = ﺻﻔﺤﻪ‬
‫ﺳﺨﻨﻲ ﺩﺭﺑﺎﺭﻩ ﻛﺘﺎﺏ »ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ«‬
‫ﻛﺘﺎﺏ »ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ« ﻳﻜﻲ ﺍﺯ ﭘﺮ ﺍﺭﺟﺘﺮﻳﻦ ﻭ ﮔﺮﺍﻧﺒﻬﺎﺗﺮﻳﻦ ﻛﺘﺎﺑﻬﺎﻳﻴﺴﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﻳﻜﻲ ﺍﺯ ﺩﺷﻮﺍﺭﺗﺮﻳﻦ ﺯﻣﻴﻨﻪ ﻫﺎﻱ‬
‫ﺷﻨﺎﺧﺖ ﺁﺩﻣﻲ ﻧﻮﺷﺘﻪ ﺷﺪﻩ‪ ،‬ﺩﺭ ﺯﻣﻴﻨﻪ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﺍﺯ ﺩﻭ ﻫﺰﺍﺭ ﻭ ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﺑﺎﺯ ﻛﺴﺎﻧﻲ ﻣﺎﻧﻨﺪ ﺍﻓﻼﻃﻮﻥ ﻭ ﺍﺭﺳﻄﻮ ﻭ ﺍﺑﻦ‬
‫ﺳﻴﻨﺎ ﻭ ﺧﻮﺍﺟﻪ ﻧﺼﻴﺮﺍﻟﺪﻳﻦ ﻃﻮﺳﻲ ﻭ ﻣﺎﻧﻨﺪﻫﺎﻱ ﺁﻧﺎﻥ‪ ،‬ﺑﻪ ﺁﻥ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﭼﻴﺴﺘﺎﻥ ﺁﻧﺮﺍ ﺑﮕﺸﺎﻳﻨﺪ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻲ ﻣﺎﻧﻨﺪ ﻓﺮﻭﻳﺪ ﻭ ﻳﻮﻧﮓ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﺑﻨﻴﺎﺩﮔﺰﺍﺭﺍﻥ »ﺭﻭﺍﻧﺸﻨﺎﺳﻲ« ﻣﻴﺒﺎﺷﻨﺪ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻥ »ﺗﻦ ﻭ ﺟﺎﻥ«‬
‫ﻭ »ﺭﻭﺍﻥ« ﺭﺍ ﻧﻴﻚ ﺩﺭﻳﺎﺑﻨﺪ ﻭ ﺁﻧﺮﺍ ﺁﻧﭽﻨﺎﻧﻜﻪ ﺩﺭ ﻣﺘﻦ ﻛﺘﺎﺏ ﺁﻣﺪﻩ ﺑﺰﻧﺪﻧﺪ )ﺷﺮﺡ ﺩﻫﻨﺪ( ﻭﻟﻲ ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﻭﻱ‬
‫ﭼﻴﺴﺘﺎﻥ ﺭﺍ ﮔﺸﻮﺩﻩ ﻭ ﺑﺎ ﺳﺎﺩﻩ ﺗﺮﻳﻦ ﺯﺑﺎﻥ‪ ،‬ﺟﺪﺍﻳﻲ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺍﺯ ﺩﻳﮕﺮ ﺟﺎﻧﺪﺍﺭﺍﻥ ﻧﺸﺎﻧﺪﺍﺩﻩ ﻛﻪ ﺍﮔﺮ‬
‫ﺭﺍﺳﺘﻲ ﺭﺍ ﺑﺨﻮﺍﻫﻴﻢ »ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﻧﻮﻳﻦ« ﺑﺪﻭﻥ ﺍﻳﻨﻬﺎ ﺍﺭﺟﻲ ﻧﺘﻮﺍﻧﺪ ﺩﺍﺷﺖ ﻭ ﺩﺷﻮﺍﺭﻱ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﻧﺘﻮﺍﻧﺪ‬
‫ﺑﺮﺩﺍﺷﺖ‪.‬‬
‫ﭘﺲ ﺟﺎ ﺩﺍﺭﺩ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﭘﮋﻭﻫﻨﺪﮔﺎﻥ ﺑﻪ ﺁﻥ ﭘﺮﻭﺍ )ﺗﻮﺟﻪ( ﻛﺮﺩﻩ‪ ،‬ﺑﺎ ﺍﻧﺪﻳﺸﻪ ﺁﻧﺮﺍ ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ‬
‫»ﺗﻌﺼﺐ« ﺟﻠﻮﻱ ﺩﻳﺪﮔﺎﻥ ﺁﻧﺎﻥ ﺭﺍ ﺑﮕﻴﺮﺩ‪ ،‬ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻪ ﻭ ﭘﺎﻛﺪﻻﻧﻪ ﺑﻪ ﺩﺍﻭﺭﻱ ﭘﺮﺩﺍﺯﻧﺪ‪.‬‬
‫ﻣﻜﺘﺐ ﻛﺴﺮﻭﻱ ﻛﻪ ﺑﻨﺎﻡ »ﭘﺎﻛﺪﻳﻨﻲ« ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ ﻭ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺭﻭﺍﻥ ﻳﻜﻲ ﺍﺯ ﭘﺎﻳﻪ ﻫﺎﻱ ﺁﻥ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﺑﺮ ﺧﻼﻑ‬
‫ﺗﺒﻠﻴﻐﺎﺗﻲ ﻛﻪ ﺩﺷﻤﻨﺎﻥ ﺁﻥ ﻛﺮﺩﻩ ﺍﻧﺪ »ﻣﺬﻫﺐ ﻳﺎ ﻛﻴﺶ« ﻧﻴﺴﺖ‪» .‬ﭘﺎﻛﺪﻳﻨﻲ« ﻳﻜﺮﺍﻩ ﻧﻮﻳﻦ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪ .‬ﺭﺍﻫﻴﺴﺖ ﻛﻪ‬
‫ﻫﻤﭙﺎﻱ »ﺩﺍﻧﺶ« ﺍﺳﺖ ﻭ ﺑﻠﻜﻪ ﭼﻴﺰﻱ ﻫﻢ ﻓﺰﻭﻧﺘﺮ ﺍﺯ ﺁﻥ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺧﻮﺭ ﺁﻧﺴﺖ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺁﻧﺮﺍ ﺑﺮﺭﺳﻲ ﻛﺮﺩﻩ ﺑﮕﻔﺘﮕﻮ‬
‫ﮔﺰﺍﺭﻧﺪ‪.‬‬
‫ﻣﺎ ﻛﻪ ﺷﺎﮔﺮﺩﺍﻥ ﻛﺴﺮﻭﻱ ﻫﺴﺘﻴﻢ ﺑﺎﻭﺭ ﺩﺍﺭﻳﻢ ﻛﻪ ﺑﻦ ﺑﺴﺖ ﻛﻨﻮﻧﻲ ﺟﻬﺎﻥ ﻛﻪ ﺑﺎ ﭘﺬﻳﺮﻓﺘﻦ ﻭ ﮔﺴﺘﺮﺵ‬
‫ﭘﺎﻛﺪﻳﻨﻲ ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺁﻥ ﺭﺍﻫﻨﻤﺎﻳﻲ ﻭ ﻫﺪﻳﻪ ﺍﻱ ﻛﻪ ﺷﺮﻕ ﺑﻪ ﻏﺮﺏ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺪﻫﺪ‪ ،‬ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﻫﺎ ﻣﻴﺒﺎﺷﺪ‪.‬‬
‫ﻫﻤﭽﻨﻴﻦ ﺑﺎﻭﺭ ﺩﺍﺭﻳﻢ ﻛﻪ ﺍﮔﺮ ﻛﻴﻨﻪ ﻫﺎ ﻭ ﺧﻮﺩﺧﻮﺍﻫﻴﻬﺎ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﻭﺩ ﻭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺍﻳﺮﺍﻥ ﭘﻨﺪﺍﺭ »ﻣﺬﻫﺒﻲ«‬
‫ﺑﻮﺩﻥ ﻣﻜﺘﺐ ﻛﺴﺮﻭﻱ ﺭﺍ ﺑﻪ ﻛﻨﺎﺭ ﮔﺰﺍﺭﻧﺪ ﺑﻪ ﺣﻘﺎﻳﻘﻲ ﺩﺳﺖ ﻣﻲ ﻳﺎﺑﻨﺪ ﻛﻪ ﺩﺭ ﺟﺎﻱ ﺩﻳﮕﺮ ﺑﻪ ﺁﻥ‬
‫ﺩﺳﺘﺮﺳﻲ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺍﺩﻋﺎ ﻧﻴﺴﺖ ﻭ ﻛﺘﺎﺑﻬﺎﻱ »ﭘﺎﻛﺪﻳﻨﻲ« ﺧﻮﺩ ﺑﻬﺘﺮﻳﻦ ﮔﻮﺍﻩ ﺭﺍﺳﺘﻲ ﺍﻳﻦ ﺳﺨﻦ ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫) ﺑﺎ ﻫﻤﺎﺩ ﺁﺯﺍﺩﮔﺎﻥ(‬
‫‪٤‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﭼﺎﭖ ﻳﻜﻢ ﻛﺘﺎﺏ »ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ« ﺩﺭ ﺍﺭﺩﻳﺒﻬﺸﺖ ‪ ١٣٢٤‬ﺑﭽﺎﭖ ﺭﺳﻴﺪ ﻛﻪ ﻫﻤﺰﻣﺎﻥ ﺑﺎ »ﺗﺮﻭﺭ ﺍﻭﻝ« ﺷﺎﺩﺭﻭﺍﻥ‬
‫ﻛﺴﺮﻭﻱ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﻪ ﺁﻗﺎﻱ ﻣﺤﻤﻮﺩ ﺗﻔﻀﻠﻲ ﺍﺭﻣﻐﺎﻥ ﮔﺮﺩﻳﺪﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭ ﺳﺎﺕ ﺩﻭﻡ ﭘﺸﺖ ﺟﻠﺪ ﭼﻨﻴﻦ ﺁﻣﺪﻩ‪:‬‬

‫ﺁﻗﺎﻱ ﺗﻔﻀﹼﻠﻲ ‪:‬‬


‫ﺍﻳﻦ ﻛﺘﺎﺏ ﺗﺎ ﻧﻴﻤﻪ ﺑﭽﺎﭖ ﺭﺳﻴﺪﻩ ﺑﻮﺩ ﻛﻪ ﺩﺍﺳﺘﺎﻥ ﺭﻭﺯ ﻫﺸﺘﻢ ﺍﺭﺩﻳﺒﻬﺸﺖ ﺭﺥ ﺩﺍﺩ‪ ،‬ﻭ ﭼﻮﻥ ﺑﺎﻳﺴﺘﻲ ﻳﺎﺩﺩﺍﺷﺘﻬﺎ ﺭﺍ‬
‫ﺑﺎﺯﺭﺳﻢ ﺗﺎ ﭼﺎﭖ ﺷﻮﺩ‪ ،‬ﺑﻪ ﹸﺷﻮﻧﺪ‪ ١‬ﭘﻴﺸﺂﻣﺪ‪ ،‬ﻛﺘﺎﺏ ﻧﺎﺍﻧﺠﺎﻡ ﻣﺎﻧﺪ‪ .‬ﺗﺎ ﻫﻨﮕﺎﻣﻴﻜﻪ ﭘﺲ ﺍﺯ ﻳﻚ ﻫﻔﺘﻪ ﺍﺯ ﺑﻴﻤﺎﺭﺳﺘﺎﻥ ﺑﻪ ﺧﺎﻧﻪ‬
‫ﺑﺎﺯﮔﺸﺘﻢ ﻭ ﻛﻤﻲ ﺑﻬﺒﻮﺩ ﻳﺎﻓﺘﻢ ﻛﻪ ﺩﺭ ﺑﺴﺘﺮ ﺑﻪ ﺑﺎﺯﺭﺳﻲ ﻳﺎﺩﺩﺍﺷﺘﻬﺎ ﭘﺮﺩﺍﺧﺘﻢ ﻭ ﭼﺎﭖ ﻛﺘﺎﺏ ﺩﻧﺒﺎﻝ ﺷﺪ‪.‬‬
‫ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺩﺭ ﺍﻳﻦ ﺳﻪ ﻫﻔﺘﻪ ﻛﻪ ﺍﺯ ﭘﻴﺸﺂﻣﺪ ﻣﻴﮕﺬﺭﺩ‪ ،‬ﻳﻜﻲ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻲ ﻛﻪ ﺍﺯ ﻣﻦ ﺩﻭﺭ ﻧﺒﻮﺩﻩ ﻭ ﺗﻮ ﮔﻮﻳﻲ ﻫﻤﻴﺸﻪ‬
‫ﺩﺭ ﭘﻴﺶ ﭼﺸﻤﻢ ﺑﻮﺩﻩ ﻳﺎﺩ ﺁﻥ ﺳﺎﻋﺘﻴﺴﺖ ﻛﻪ ﺭﻭﺯ ﻧﺨﺴﺖ ﺯﺧﻤﺪﺍﺭﻳﻢ‪ ،‬ﺷﻤﺎ ﺭﺍ ﺑﺎ ﺁﻥ ُﺳ ِﻬﺸﻬﺎﻱ‪ ٢‬ﮔﺮﻡ ﺟﻮﺍﻧﻤﺮﺩﺍﻧﻪ ) ﺑﺎ‬
‫ﻧﺒﻮﺩﻥ ﺁﺷﻨﺎﻳﻲ ﺍﺯ ﭘﻴﺶ( ﺩﺭ ﭘﻬﻠﻮﻱ ﺗﺨﺘﺨﻮﺍﺏ ﺧﻮﺩ ﺩﻳﺪﻡ‪ .‬ﺩﺭ ﺍﻳﻦ ﺳﻪ ﻫﻔﺘﻪ ﻳﺎﺩ ﺁﻥ ﺳﺎﻋﺖ ﻫﻤﻴﺸﻪ ﺑﺎ ﻣﻦ ﺑﻮﺩﻩ ﻭ ﺑﺎ‬
‫ﺍﻧﺪﻳﺸﻪ ﻫﺎﻳﻢ ﺩﺭ ﻫﻢ ﻣﻲ ﺁﻣﻴﺨﺘﻪ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﭼﺎﭖ ﻛﺘﺎﺏ ﭘﺎﻳﺎﻥ ﭘﺬﻳﺮﻓﺘﻪ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻤﻲ ﺗﻮﺍﻧﻢ ﺍﺯ ﺍﻳﻨﻜﻪ ﺁﻥ ﺭﺍ ﺑﻪ ﺷﻤﺎ‬
‫ﺍﺭﻣﻐﺎﻥ ﮔﺮﺩﺍﻧﻢ ﻭ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﻡ ﺷﻤﺎ ﺍﻳﻦ ﺭﺍ ﺑﭙﺬﻳﺮﻳﺪ‪ .‬ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﻡ ﺷﻤﺎ ﺍﻳﻦ ﺭﺍ ﻧﺸﺎﻧﻲ ﺍﺯ ﺳﻬﺸﻬﺎﻱ ﺩﺭﻭﻧﻲ ﻣﻦ ﺷﻨﺎﺳﻴﺪ‪.‬‬
‫ﺑﺎ ﺩﺭﻭﺩ ﻭ ﺳﭙﺎﺱ »ﻛﺴﺮﻭﻱ«‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺷﻮﻧﺪ ) ﺑﺮ ﻭﺯﻥ ﺑﻠﻨﺪ ( = ﺩﻟﻴﻞ ‪ ،‬ﻋﻠﺖ ‪ ،‬ﻣﻮﺟﺐ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺳﻬﺶ ) ﺑﺮ ﻭﺯﻥ ﺟﻬﺶ( = ﺍﺣﺴﺎﺱ‬
‫ﺑﻨﺎﻡ ﭘﺎﻙ ﺁﻓﺮﻳﺪﮔﺎﺭ ﺟﻬﺎﻥ‬

‫ﮔﻔﺘﺎﺭﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺁﻗﺎﻱ ﻛﺴﺮﻭﻱ ﺩﺭ ﺭﻭﺯﻫﺎﻱ ﭘﻨﺠﺸﻨﺒﻪ ﺩﺭ ﭼﻨﺪ ﻧﺸﺴﺖ ﺭﺍﻧﺪﻩ ﻭ ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﺑﭽﺎﭖ ﻣﻴﺮﺳﺪ‪.‬‬
‫ﺩﻓﺘﺮ ﭘﺮﭼﻢ‬

‫ﻧﺸﺴﺖ ﻳﻜﻢ ‪:‬‬

‫ﭼﺮﺍ ﻣﺎ ﺍﺯ ﺭﻭﺍﻥ ﺳﺨﻦ ﻣﻴﺮﺍﻧﻴﻢ ؟‪.‬‬

‫ﺟﻮﺍﻧﺎﻧﻲ ﺧﻮﺍﺳﺘﻨﺪ ﻛﻪ ﭼﻨﺪ ﻧﺸﺴﺖ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ﮔﻔﺘﮕﻮ ﺷﻮﺩ ﻭ ﺑﺮﺧﻲ ﭘﺮﺳﺸﻬﺎ ﻛﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ‬
‫ﻣﻴﺨﻮﺍﻫﻢ ﺑﺎﺯ ﻧﻤﺎﻳﻢ‪ ١‬ﻛﻪ ﻣﺎ ﭼﺮﺍ ﺍﺯ ﺭﻭﺍﻥ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﺍﻳﻢ؟‪ .‬ﭼﺮﺍ ﺑﻪ ﺁﻥ ﺯﻣﻴﻨﻪ ﺩﺭﺁﻣﺪﻩ ﺍﻳﻢ؟‪ .‬ﺍﻳﻦ ﺍﺯ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺑﺎﻳﺪ‬
‫ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﺑﺎﻳﺪ ﺩﺍﻧــﺴﺖ ﭼﻬﺎﺭﺩﻩ ﺳﺎﻝ ﭘﻴﺶ ﻛﻪ ﻣﻦ ﻣﻴﺨﻮﺍﺳﺘﻢ ﺑﻪ ﻛﻮﺷﺸﻬﺎﻳﻲ ﺁﻏﺎﺯﻡ ﭼﻨــﺪ ﭼﻴﺰ ﺭ ﺍ ﺟﻠﻮﮔﻴﺮ ﺧﻮﺩ ﻣﻲ ﻳﺎﻓﺘﻢ‬
‫ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ـ ﺑﻠﻜﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻫﻤﻪ ﺁﻧﻬﺎ ـ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻭ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﺁﻥ ﻣﻴﺒﻮﺩ‪.‬‬
‫ﻣﻦ ﻧﺨﻮﺍﻫﻢ ﺗﻮﺍﻧﺴﺖ ﺍﺯ ﭼﺒﻮﺩ‪ ٢‬ﺁﻥ ﻓﻠﺴﻔﻪ ﻭ ﺍﺯ ﺗﺎﺭﻳﺨﭽﻪ ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﺳﺨﻦ ﺭﺍﻧﻢ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﺟﻮﺍﻧﺎﻥ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﺑﻬﺘﺮ‬
‫ﺍﺯ ﻣﻦ ﻣﻴﺪﺍﻧﻨﺪ‪ .‬ﻣﻦ ﺗﻨﻬﺎ ﺍﺯ ﻫﻮﺩﻩ ﻫﺎﻱ‪ ٣‬ﺁﻥ ﻓﻠﺴﻔﻪ ﺳﺨﻦ ﺧﻮﺍﻫﻢ ﺭﺍﻧﺪ‪.‬‬
‫ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻳﺎ ﻣﺎﺩﻳﮕﺮﻱ )ﻳﺎ ﺑﺰﺑﺎﻥ ﭘﺎﻙ ﮔﻮﻳﻴﻢ‪ :‬ﭘﺎﺭﺩﻳﮕﺮﻱ( ﺑﺰﺭﮔﺘﺮﻳﻦ ﮔﻤﺮﺍﻫﻴﺴﺖ ﻛﻪ ﺟﻬﺎﻥ ﺑﺨﻮﺩ ﺩﻳﺪﻩ ﻭ‬
‫ﻳﻜﺮﺷﺘﻪ ﻫﻮﺩﻩ ﻫﺎﻳﻲ ﺍﺯ ﺁﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻛﻪ ﺟﻠﻮﮔﻴﺮ ﻫﺮﮔﻮﻧﻪ ﻛﻮﺷﺶ ﺩﺭ ﺭﺍﻩ ﻧﻴﻜﻲ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺴﺘﻲ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻚ‬
‫ﺁﻥ ﻫﻮﺩﻩ ﻫﺎ ﺭﺍ ﻓﻬﺮﺳﺖ ﻭﺍﺭ ﻣﻴﺸﻤﺎﺭﻳﻢ‪:‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺑﺎﺯ ﻧﻤﻮﺩﻥ = ﺑﻴﺎﻥ ﻛﺮﺩﻥ ‪ ،‬ﺭﻭﺷﻦ ﻛﺮﺩﻥ ﻣﻄﻠﺒﻲ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٢‬ﭼﺒﻮﺩ = ﻣﺎﻫﻴﺖ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٣‬ﻫﻮﺩﻩ = ﻧﺘﻴﺠﻪ‬
‫‪٦‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻧﺨﺴﺖ ـ ﺁﻥ ﻓﻠﺴﻔﻪ ﺁﺩﻣﻲ ﺭﺍ ﺑﺴﻴﺎﺭ ﭘﺴﺖ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺍﺯ ﺩﻳﺪﻩ ﺁﻥ ﻓﻠﺴﻔﻪ‪ ،‬ﺁﺩﻣﻲ ﺟﺎﻧﻮﺭﻳﺴﺖ ﺳﺮﺩﺳﺘﻪ ﺟﺎﻧﻮﺭﺍﻥ‪،‬‬
‫ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﻣﻴﻤﻮﻥ ﺍﺯ ﻟﻴﻤﻮﺭ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺍﻧﺪﻛﻲ ﺍﺯ ﺁﻥ ﺑﺎﻻﺗﺮ ﺍﺳﺖ‪ ،‬ﺁﺩﻣﻲ ﻧﻴﺰ ﺍﺯ ﻣﻴﻤﻮﻥ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺍﻧﺪﻛﻲ ﺍﺯ ﺁﻥ ﺑﺎﻻﺗﺮ‬
‫ﺍﺳﺖ‪ .‬ﺟﺪﺍﻳﻲ ﺩﻳﮕﺮﻱ ﺩﺭ ﻣﻴﺎﻧﻪ ﻧﻴﺴﺖ‪ .‬ﺁﻥ ﺧﻴﻤﻬﺎ ﻛﻪ ﺟﺎﻧﻮﺭﺍﻧﺮﺍﺳﺖ ﺁﺩﻣﻲ ﺭﺍ ﻧﻴﺰ ﻫﺴﺖ ﻭ ﺟﺰ ﺁﻧﻬﺎ ﭼﻴﺰﻱ ﻧﻴﺴﺖ‪.‬‬
‫ﺳﺮﭼﺸﻤﻪ ﻫﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ‪ ١‬ﻭ ﹸﻛﻨﺎﻛﻬﺎﻱ‪ ٢‬ﺟﺎﻧﻮﺭﺍﻥ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ ﻭ ﺩﺭ ﺁﺩﻣﻲ ﻧﻴﺰ ﭼﻨﺎﻧﺴﺖ‪.‬‬
‫ﺩﻭﻡ ـ ﺍﺯ ﺭﻭﻱ ﺁﻥ ﻓﻠﺴﻔﻪ ﺁﺩﻣﻲ ﻧﻴﻜﻲ ﭘﺬﻳﺮ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺁﺩﻣﻲ ﺍﺯ ﻫﺮﺑﺎﺭﻩ ﻣﺎﻧﻨﺪﻩ ﺟﺎﻧﻮﺭﺍﻧﺴﺖ‪ ،‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ‬
‫ﻧﻴﻜﻲ ﭘﺬﻳﺮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺟﺎﻧﻮﺭﺍﻥ ﻧﻴﺴﺘﻨﺪ‪ .‬ﭼﻴﺰﻳﺴﺖ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ‪ :‬ﺁﻧﭽﻪ ﺩﺭ ﻧﻬﺎﺩ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﻧﻬﺎﺩﻩ ﺷﺪﻩ ﺩﻳﮕﺮ‬
‫ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪.‬‬
‫ﺳﻮﻡ ـ ﺍﺯ ﺭﻭﻱ ﺁﻥ ﻓﻠﺴﻔﻪ ﺧﻮﺩ ﻧﻴﻜﻲ ﻭ ﺑﺪﻱ ﺩﺭ ﺟﻬﺎﻥ ﻧﻴﺴﺖ‪ .‬ﻫﺮﻛﺲ ﻫﺮﭼﻪ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﻭ ﺑﺴﻮﺩ ﺍﻭﺳﺖ‪ ،‬ﻧﻴﻚ‬
‫ﻣﻴﺸﻨﺎﺳﺪ ﻭ ﻫﺮﭼﻪ ﺭﺍ ﻧﻤﻲ ﺧﻮﺍﻫﺪ ﻭ ﺑﺴﻮﺩ ﺍﻭ ﻧﻴﺴﺖ‪ ،‬ﺑﺪ ﻣﻴﺸﻤﺎﺭﺩ‪ .‬ﺳﺮﭼﺸﻤﻪ ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺁﺩﻣﻲ ﻣﻐﺰ ﺍﻭﺳﺖ‪ ،‬ﻣﻐﺰ ﻧﻴﺰ ﻣﺎﺩﻩ‬
‫ﺍﺳﺖ ﻭ ﻫﺮ ﭼﻴﺰﻱ ﺍﺯ ﺑﻴﺮﻭﻥ ﻭ ﺩﺭﻭﻥ ﺩﺭ ﺁﻥ ﺗﻮﺍﻧﺪ ُﻫﻨﺎﻳﻴﺪ‪.٣‬‬
‫ﭼﻬﺎﺭﻡ ـ ﺧﺮﺩ ﺭﺍ ﻛﻪ ﺩﺍﻭﺭ ﻧﻴﻚ ﻭ ﺑﺪ ﻭ ﺭﺍﺳﺖ ﻭﻛﺞ ﻭ ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ‪ ،‬ﻭ ﺧﻮﺩ ﮔﺮﺍﻧﻤﺎﻳﻪ ﺗﺮﻳﻦ ﺩﺍﺷﺘﻪ ﺁﺩﻣﻴﺴﺖ‪ ،‬ﺁﻥ‬
‫ﻓﻠﺴﻔﻪ ﻧﻤﻲ ﺷﻨﺎﺳﺪ‪ .‬ﺑﻮﺩﻥ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺭﺍ ﺩﺭ ﺁﺩﻣﻲ ﻧﻤﻲ ﭘﺬﻳﺮﺩ‪ .‬ﺍﺯ ﺭﻭﻱ ﺁﻥ ﻓﻠﺴﻔﻪ ﺁﺩﻣﻲ ﻫﻤﻴﻦ ﻛﺎﻟﺒﺪ ﻣﺎﺩﻱ ﻭ ﻫﻤﻴﻦ ﺗﻦ‬
‫ﻭ ﺟﺎﻥ ُﺳﺘﺮﺳﺎﺳﺖ‪ ،٤‬ﻭ ﺑﺮﺍﻱ ﻓﻬﻢ ﻭ ﺩﺭﻳﺎﻓﺖ ﺩﺭﻭ‪ ،‬ﭼﻴﺰﻱ ﺟﺰ ﻣﻐﺰﺵ ﻧﻤﻴﺒﺎﺷﺪ ﻭ ﺍﻳﻦ ﻣﻐﺰ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ُﻫﻨﺎﻳﺶ ﭘﺬﻳﺮ ﺍﺯ‬
‫ﭼﻴﺰﻫﺎﻱ ﺑﻴﺮﻭﻥ ﻭ ﺩﺭﻭﻧﺴﺖ‪.‬‬
‫ﺍﮔﺮ ﻛﺘﺎﺏ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺭﺍ ﺑﻨﺎﻡ »ﻋﺮﻓﺎﻥ ﻭ ﺍﺻﻮﻝ ﻣﺎﺩﻱ« ﺧﻮﺍﻧﺪﻩ ﺍﻳﺪ‪ ،‬ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪:‬‬
‫»ﻓﻘﻂ ﺑﺎ ﻣﻐﺰ ﻣﻴﺘﻮﺍﻥ ﻓﻜﺮ ﻛﺮﺩ‪ .‬ﻣﻐﺰ ﻣﺎﺩﻩ ﻭ ﻓﻜﺮ ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﺹ ﺍﻳﻦ ﻣﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺠﺮﺑﻪ ﺑﻤﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻛﻪ ﺍﮔﺮ ﻣﺤﻴﻂ‬
‫ﻣﺎﺩﻱ )ﻧﻮﺭ‪ ،‬ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ‪ ،‬ﺭﻃﻮﺑﺖ ﻭ ﻏﻴﺮﻩ( ﺗﻐﻴﻴﺮﻛﻨﺪ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﻭ ﻃﺮﺯ ﻋﻤﻞ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ ﻧﻴﺰ ﺗﻐﻴﻴﺮﺍﺕ ﻧﻈﻴﺮ ﺁﻥ‬
‫ﺑﻈﻬﻮﺭ ﻣﻴﺮﺳﺪ‪ .‬ﻣﻐﺰ ﻧﻴﺰ ﻛﺎﻣﻼ ﺗﺎﺑﻊ ﺁﻥ ﻗﺎﻧﻮﻧﺴﺖ«‪.‬‬
‫ﭘﻨﺠﻢ ـ ﺍﺯ ﺩﻳﺪﻩ ﺁﻥ ﻓﻠﺴﻔﻪ‪ ،‬ﺯﻧﺪﮔﺎﻧﻲ ﺟﺰ ﻧﺒﺮﺩﻱ ﺩﺭ ﻣﻴﺎﻥ ﺯﻧﺪﮔﺎﻥ ﻭ ﺟﻬﺎﻥ ﺟﺰ ﻧﺒﺮﺩﮔﺎﻫﻲ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﺭﻭﻱ ﺁﻥ‬
‫ﻓﻠﺴﻔﻪ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﺟﺎﻧﻮﺭﺍﻥ ﺳﺮﭼﺸﻤﻪ ﻫﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭﻛﻨﺎﻛﻬﺎﺷﺎﻥ »ﺧﻮﺩ ﺧﻮﺍﻫﻲ« ﺍﺳﺖ‪ ،‬ﺩﺭ ﺁﺩﻣﻴﺎﻥ ﻧﻴﺰ ﭼﻨﺎﻧﺴﺖ‪ .‬ﻫﺮ‬
‫ﺯﻧﺪﻩ ﻭ ﺟﻨﺒﻨﺪﻩ ﺍﻱ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﺗﻨﻬﺎ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫﺪ ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﻭ ﻧﺎﭼﺎﺭﻳﺴﺖ ﻛﻪ ﺩﺭ ﻣﻴﺎﻧﻪ ﺁﻧﻬﺎ‬
‫ﻛﺸﺎﻛﺶ ﭘﺪﻳﺪ ﺁﻳﺪ‪ .‬ﻧﺎﭼﺎﺭﻳﺴﺖ ﻛﻪ ﻛﺸﺎﻛﺶ ﭘﺪﻳﺪ ﺁﻳﺪ ﻭ ﻫﺮ ﺗﻮﺍﻧﺎﻳﻲ ﻧﺎﺗﻮﺍﻧﺎﻥ ﺭﺍ ﺯﻳﺮ ﭘﺎ ﮔﺰﺍﺭﺩ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﻮﺷﻴﻬﺎﻱ ﺧﻮﺩ‬
‫ﭘﻴﺶ ﺭﻭﺩ‪ .‬ﻧﺎﭼﺎﺭﻳﺴﺖ ﻛﻪ ﭼﻨﻴﻦ ﻛﻨﺪ‪ .‬ﺟﺰ ﺍﻳﻦ ﻧﺘﻮﺍﻧﺪ ﻛﺮﺩ ﻭ ﻧﺸﺎﻳﺪ‪ ٥‬ﻛﺮﺩ‪.‬‬
‫ﺷﺸﻢ ـ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺟﻬﺎﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺧﻮﺍﺭ ﻣﻴﮕﺮﺩﺍﻧﺪ ﻭ ﺍﺯ ﺍﺭﺝ ﻣﻲ ﺍﻧﺪﺍﺯﺩ‪ .‬ﺯﺭﺩﺷﺖ ﻭ ﻛﻨﻔﻮﺳﻴﻮﺱ ﻭ‬
‫ﻣﻮﺳﻲ ﻭ ﻋﻴﺴﻲ ﻭ ﻣﺤﻤﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﻫﺮﻳﻜﻲ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺩﺭ ﺭﺍﻩ ﻧﻴﻜﻲ ﺟﻬﺎﻧﻴﺎﻥ ﻛﻮﺷﺸﻬﺎ ﻛﺮﺩﻩ ﻭ ﺭﻧﺠﻬﺎ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ١‬ﺧﻮﺍﻫﺎﻙ = ﺁﻧﭽﻪ ﺧﻮﺍﺳﺘﻪ ﻣﻴﺸﻮﺩ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٢‬ﻛﹸﻨﺎﻙ = ﺁﻧﭽﻪ ﻣﻴﻜﻨﻨﺪ ‪ ،‬ﺁﻧﭽﻪ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫﻨﺪ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫ﻫﻨﺎﻳﺶ )ﺑﺮ ﻭﺯﻥ ﻫﻤﺎﻳﺶ( = ﺍﺛﺮ‬ ‫‪ - ٣‬ﻫﻨﺎﻳﻴﺪﻥ = ) ﺑﺮ ﻭﺯﻥ ﺩﻭﺍﻧﻴﺪﻥ( ﺗﺄﺛﻴﺮ ﻛﺮﺩﻥ ‪ ،‬ﺍﺛﺮ ﻛﺮﺩﻥ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٤‬ﺳُﺘﺮﺳﺎ = ﻣﺤﺴﻮﺱ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٥‬ﺷﺎﻳﺪ = ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ‬
‫‪٧‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺑﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺟﺰ ﻛﺴﺎﻥ ﺳﻮﺩﺟﻮ ﻧﻤﻲ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺟﺰ ﺳﻮﺩ ﺧﻮﺩ ﻭ ﺗﻮﺩﻩ ﺧﻮﺩ ﺭﺍ ﻧﻤﻴﺨﻮﺍﺳﺘﻪ ﺍﻧﺪ‪.‬‬
‫ﻫﺮﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﺭﺍ ﻧﻴﺎﺯﻣﻨﺪﻳﻬﺎﻱ ﻣﺎﺩﻱ ﺑﻪ ﻛﻮﺷﺸﻬﺎ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺑﻮﺩﻩ‪.‬‬
‫ﻑ ﮔﻤﺮﺍﻩ ﻭ ﺩﻳﮕﺮ ﺑﺪﺁﻣﻮﺯﺍﻥ ﻛﻪ ﺑﻴﺸﺘﺮﺷﺎﻥ ﺟﺰ ﺩﺭ ﭘﻲ ﺷﻜﻤﭽﺮﺍﻧﻲ‬
‫ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻧﻪ ﺻﻮﻓﻴﺎﻥ ﭘﻨﺪﺍﺭﺑﺎ ِ‬
‫ﻧﻤﻲ ﺑﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﺎ ﻣﺮﺩﺍﻧﻲ ﻫﻤﭽﻮﻥ ﺯﺭﺩﺷﺖ ﻭ ﻣﺤﻤﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﺭﺍﻫﻨﻤﺎﻳﻴﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺍﺭﺟﺪﺍﺭ ﺑﻪ ﺟﻬﺎﻧﻴﺎﻥ ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭ‬
‫ﺁﻥ ﺭﺍﻩ ﺭﻧﺠﻬﺎ ﻛﺸﻴﺪﻩ ﻭ ﮔﺰﻧﺪﻫﺎ ﺩﻳﺪﻩ ﺍﻧﺪ‪ ،‬ﺟﺪﺍﻳﻲ ﻧﻤﻲ ﮔﺰﺍﺭﻧﺪ ﻭ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻳﻜﺮﺷﺘﻪ ﻣﻴﻜﺸﻨﺪ‪.‬‬
‫ﺁﻥ ﻛﺘﺎﺏ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﻛﻪ ﻧﺎﻣﺶ ﺑﺮﺩﻡ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺑﺨﻮﺍﻧﻴﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﭼﻪ ﺭﻧﮕﻲ ﺑﻪ ﻛﻮﺷﺸﻬﺎﻱ‬
‫ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺑﺰﺭﮒ ﺟﻬﺎﻥ ﺩﺍﺩﻩ‪ .‬ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﭘﺎﻛﻤﺮﺩ ﻋﺮﺏ ﻛﻪ ﺑﻴﺴﺖ ﺳﺎﻝ ﺭﻧﺠﻬﺎ ﺑﺮﺩﻩ ﻭ ﮔﺰﻧﺪﻫﺎ ﺩﻳﺪﻩ ﺑﺎ ﺑﺖ ﭘﺮﺳﺘﻲ ﻭ‬
‫ﺩﻳﮕﺮ ﻧﺎﺩﺍﻧﻴﻬﺎﻱ ﺯﻣﺎﻥ ﻧﺒﺮﺩ ﻛﺮﺩ ﻭ ﺷﺎﻫﺮﺍﻫﻲ ﺑﺮﺍﻱ ﺯﻧﺪﮔﺎﻧﻲ ﺑﻪ ﺭﻭﻱ ﻣﺮﺩﻡ ﺑﮕﺸﺎﺩ‪ ،‬ﻭ ﺣﺴﻴﻦ ﺣﻼﺝ ﻛﻪ ﻓﺮﻳﺐ ﭘﻨﺪﺍﺭﻫﺎﻱ‬
‫ﺻﻮﻓﻴﺎﻧﻪ ﺭﺍ ﺧﻮﺭﺩﻩ ﻫﻮﺳﻤﻨﺪﺍﻧﻪ ﻭ ﺳﺒﻜﻤﻐﺰﺍﻧﻪ ﺩﻡ ﺍﺯ ﺧﺪﺍﻳﻲ ﻣﻴﺰﺩ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﺟﺎﻥ ﺩﺭ ﺭﺍﻩ ﺁﻥ ﺩﻋﻮﻱ ﭘﻮﭺ ﻭ ﻛﻮﺩﻛﺎﻧﻪ‬
‫ﮔﺰﺍﺷﺖ‪ ،‬ﻫﺮ ﺩﻭﻱ ﺁﻧﻬﺎ ﺩﺭ ﺩﻳﺪﻩ ﻳﻚ ﺩﺍﻧﺸﻤﻨﺪ ﻣﺎﺩﻱ ﺑﻪ ﻳﻚ ﭘﺎﻳﮕﺎﻩ ﻫﺴﺖ‪ ،‬ﻫﺮ ﺩﻭﻱ ﺁﻧﻬﺎ ﺩﺭ ﭘﻲ ﺳﻮﺩ ﺧﻮﺩ ﻣﻴﺒﻮﺩﻩ ﺍﻧﺪ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﻫﻮﺩﻩ ﻫﺎﻱ‪ ١‬ﺁﻥ ﻓﻠﺴﻔﻪ ﺍﺳﺖ ـ ﻫﻮﺩﻩ ﻫﺎﻳﻲ ﻛﻪ ﺑﺎ ﺁﻳﻴﻦ ﺯﻧﺪﮔﺎﻧﻲ ﺑﺮﺧﻮﺭﺩ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺍﮔﺮ ﻧﻴﻚ ﺍﻧﺪﻳﺸﻴﺪ ﭼﻴﺰﻫﺎﻳﻲ‬
‫ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﺴﺖ‪ ،‬ﭼﻴﺰﻫﺎﻳﻲ ﺑﺴﻴﺎﺭ ُﻫﻨﺎﻳﺎﺳﺖ‪ ٢.‬ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﺑﻴﻜﺒﺎﺭ‪ ٣‬ﺯﻳﺮ ﻭ ﺭﻭ ﺗﻮﺍﻧﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﭼﻴﺰﻫﺎﻳﻴﺴﺖ‬
‫ﻛﻪ ﺗﻤﺪﻥ ﻳﺎ ﭘﻴﺸﺮﻓﺖ ﺩﻩ ﻫﺰﺍﺭ ﺳﺎﻟﻪ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺗﻮﺍﻧﺪ ﺑﺮﺩ‪ .‬ﺍﮔﺮ ﺍﻳﻨﻬﺎ ﺭﺍﺳﺘﺴﺖ ﭘﺲ ﺑﺎﻳﺪ ﻫﻴﭽﮕﻮﻧﻪ ﻛﻮﺷﺸﻲ ﺩﺭ ﺭﺍﻩ‬
‫ﻧﻴﻜﻲ ﻣﺮﺩﻣﺎﻥ ﻧﻜﺮﺩ‪ ،‬ﺑﻠﻜﻪ ﺧﻮﺩ ﻧﺎﻡ ﻧﻴــﻜﻲ ﺭﺍ ﻧﺒﺮﺩﻩ ﺑﺎﻳﺪ ﻛﺴﻲ ﺭﺍ ﺩﺭ ﺑﺪﻛﺎﺭﻱ ﻧﻨﻜﻮﻫﻴﺪ‪ ،‬ﺩﺯﺩﺍﻥ ﻭ ﺭﺍﻫﺰﻧﺎﻥ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻜﺮﺩ‪،‬‬
‫ﺍﺯ ﺁﺩﻣﻜﺸﺎﻥ ﺟﻠﻮ ﻧﮕﺮﻓﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺎﻳﺪ ﻗﺎﻧﻮﻧﻬﺎ ﺭﺍ ﺑﺮﺍﻧﺪﺍﺧﺖ‪ ،‬ﺩﺍﺩﮔﺎﻫﻬﺎ ﺭﺍ ﺑﻬﻢ ﺯﺩ‪ .‬ﺩﺭ ﺟﺎﻳﻲ ﻛﻪ ﺁﺩﻣﻲ ﺑﺎﻳﺪ ﺑﻨﺒﺮﺩﺩ‪ ،‬ﭘﺲ‬
‫ﺁﻧﻜﻪ ﻧﺒﺮﺩﻳﺪﻩ ﻭ ﭼﻴﺮﻩ ﺩﺭﺁﻣﺪﻩ ﻭ ﻫﻤﺎﻭﺭﺩ‪ ٤‬ﺧﻮﺩ ﺭﺍ ﻟﮕﺪﻣﺎﻝ ﻛﺮﺩﻩ ﻳﺎ ﻧﺎﺑﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﺎﻳﺪ ﺑﻪ ﺍﻭ ﺁﻓﺮﻳﻦ ﺧﻮﺍﻧﺪ‪ ،‬ﻧﻪ ﺁﻧﻜﻪ‬
‫ﺑﺪﺍﺩﮔﺎﻫﺶ ﻛﺸﻴﺪ ﻭ ﻛﻴﻔﺮﻱ ﺩﺍﺩ‪.‬‬
‫ﺑﺎﻳﺪ ﻓﺮﻫﻨﮓ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩ‪ .‬ﺯﻳﺮﺍ ﺩﺭﺣﺎﻟﻴﻜﻪ ﺁﺩﻣﻲ ﻧﻴﻜﻲ ﻧﺘﻮﺍﻧﺪ ﭘﺬﻳﺮﻓﺖ ﭼﻪ ﺟﺎﻱ ﻛﻮﺷﺶ ﺑﻪ ﻧﻴﻚ ﮔﺮﺩﺍﻧﻴﺪﻥ‬
‫ﻧﻮﺭﺳﺎﻧﺴﺖ؟!‪.‬‬
‫ﻣﻌﻨﻲ ﺭﺍﺳﺖ ﻣﺎﺩﻳﮕﺮﻱ ﻭ ﻫﻮﺩﻩ ﻫﺎﻱ ﺁﻧﺮﺍ ﺑﻬﺘﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺘﭽﻪ‪ ٥‬ﻓﻬﻤﻴﺪﻩ‪ .‬ﺍﺯ ﺯﺑﺎﻥ ﺍﻳﻦ ﻓﻴﻠﺴﻮﻑ ﭼﻴﺰﻫﺎﻳﻲ ﻣﻴﮕﻮﻳﻨﺪ‬
‫ﻛﻪ ﺷﻨﻴﺪﻧﻴﺴﺖ‪ ،‬ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺭﺍ ﺑﺮﺍﻳﺘﺎﻥ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﭘﻨﺪ ﻣﻴﺨﻮﺍﻧﻢ‪:‬‬
‫»ﻣﺒﻨﺎﻱ ﻓﻠﺴﻔﻪ ﻣﺎ ﺍﻳﻨﺴﺖ ﻛﻪ ﺿﻌﻔﺎ ﻭ ﺑﻴﻨﻮﺍﻳﺎﻥ ﺑﺎﻳﺪ ﻣﺤﻮ ﺷﻮﻧﺪ‪ .‬ﺍﻧﺴﺎﻥ ﺑﺎﻳﺪ ﺩﺭﺳﺖ ﭼﮕﻮﻧﮕﻲ ﺣﺐ ﻧﻔﺲ ﺭﺍ ﺑﻴﺎﻣﻮﺯﺩ ﻭ‬
‫ﺑﻴﺠﻬﺖ ﺩﻧﺒﺎﻝ ﺍﻭﻫﺎﻣﻲ ﻣﺎﻧﻨﺪ ﺩﻭﺳﺘﻲ ﻧﻮﻉ ﻭ ﻣﻼﺣﻈﻪ ﻫﻤﺴﺎﻳﻪ ﻧﺮﻭﺩ‪ .‬ﻋﻘﺎﻳﺪ ﻏﻠﻄﻲ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺭﻋﺎﻳﺖ ﺣﺎﻝ ﺿﻌﻴﻔﺎﻥ ﻭ‬
‫ﺍﺷﺨﺎﺹ ﻧﺎﺗﻮﺍﻥ ﺩﺭ ﻣﻐﺰﻫﺎﻱ ﻣﺎ ﺟﺎﻳﮕﻴﺮ ﺷﺪﻩ ﻭ ﻣﺪﺍﻳﺢ ﻭ ﺗﻤﺠﻴﺪﺍﺗﻲ ﻛﻪ ﺩﻳﻦ ﺍﺯ ﻫﻤﺪﺭﺩﻱ ﻭﺧﻀﻮﻉ ﻧﻔﺲ ﻭ ﻓﺪﺍﻛﺎﺭﻱ‬
‫ﻛﺮﺩﻩ‪ ،‬ﻣﺎ ﺭﺍ ﺑﻪ ﺍﺧﻼﻕ ﺑﻨﺪﮔﻲ ﻭ ﺭﻭﺣﻴﻪ ﻏﻼﻣﻲ ﺳﻮﻕ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺳﻌﺎﺩﺕ ﭼﻴﺴﺖ؟‪ .‬ﺳﻌﺎﺩﺕ؛ ﺍﺣﺴﺎﺱ ﺗﻔﻮﻕ ﻭ ﺑﺮﺗﺮﻳﺴﺖ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﻫﻮﺩﻩ = ﻧﺘﻴﺠﻪ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﻫﻨﺎﻳﺎ )ﺑﺮ ﻭﺯﻥ ﺗﻤﺎﺷﺎ( = ﻣﻮﺛﺮ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﺑﻴﻜﺒﺎﺭ ؛ ﺑﻴﻜﺒﺎﺭﻩ = ﻳﻜﺪﻓﻌﻪ ‪ ،‬ﺑﻜﻠﻲ ‪ ،‬ﺑﻨﺎﮔﺎﻩ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﻫﻤﺎﻭﺭﺩ = ﺣﺮﻳﻒ ﻣﺒﺎﺭﺯﻩ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٥‬ﻧﻴﺘﭽﻪ = ﻫﻤﺎﻥ ﻧﻴﭽﻪ ﻓﻴﻠﺴﻮﻑ ﻣﻌﺮﻭﻑ ﺁﻟﻤﺎﻧﻲ‬
‫‪٨‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻭ ﺭﻓﻊ ﻣﻮﺍﻧﻊ ﺯﻧﺪﮔﻲ‪ .‬ﻣﻨﻈﻮﺭﺣﻴﺎﺕ ﺭﺿﺎﻳﺖ ﻗﻠﺐ ﻧﻴﺴﺖ‪ ،‬ﺗﺤﺼﻴﻞ ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ .‬ﺻﻠﺢ ﻧﻴﺴﺖ‪ ،‬ﺟﻨﮓ ﺍﺳﺖ‪ .‬ﻓﻀﻴﻠﺖ‬
‫ﻧﻴﺴﺖ‪ ،‬ﻛﺎﺭﺁﻣﺪﻱ ﻭ ﻛﻔﺎﻳﺖ ﺍﺳﺖ«‪.‬‬
‫ﻓﻴﻠﺴﻮﻑ ﻣﺎﺩﻱ ﺩﺭﺳﺖ‪ ،‬ﺍﻳﻦ ﻧﻴﺘﭽﻪ ﺑﻮﺩﻩ‪ .‬ﺍﮔﺮ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺭﺍﺳﺖ ﺑﻮﺩﻱ‪ ،‬ﻣﻌﻨﺎﻳﺶ ﺟﺰ ﺍﻳﻦ ﻧﺒﻮﺩﻱ‪ .‬ﺟﻤﻠﻪ ﻫﺎﻳﻲ ﻧﻴﺰ ﺍﺯ‬
‫ﺯﺑﺎﻥ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺩﺭ ﻛﺘﺎﺑﻬﺎﻱ ﻋﺮﺑﻲ ﺧﻮﺍﻧﺪﻩ ﺍﻡ ﻛﻪ ﺗﺮﺟﻤﻪ ﻣﻴﻜﻨﻢ‪:‬‬
‫»ﺩﺭﺟﻬﺎﻥ ﻧﻴﻜﻲ ﻧﻴﺴﺖ‪ .‬ﻧﻴﻜﻲ ﭼﮕﻮﻧﻪ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺁﺩﻣﻲ ﺳﺮﭼﺸﻤﻪ ﻛﺎﺭﻫﺎﻳﺶ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ!‪ .‬ﭼﺎﺭﻩ ﺍﻱ‬
‫ﻧﻴﺴﺖ ﺟﺰ ﺧﻮﺩ ﺭﺍ ﻛﺸﺘﻦ ﻭ ﻧﺎﺑﻮﺩ ﺳﺎﺧﺘﻦ ﻭ ﻳﺎ ﺯﻥ ﻧﺎﮔﺮﻓﺘﻦ ﻭ ﻓﺮﺯﻧﺪ ﭘﺪﻳﺪ ﻧﻴﺎﻭﺭﺩﻥ«‪.‬‬
‫ﺍﻳﻨﻬﻢ ﮔﻔﺘﻪ ﻫﺎﻱ ﻓﻴﻠﺴﻮﻑ ﻣﺎﺩﻱ ﺩﻳﮕﺮ‪ .‬ﺑﻴ ﹸﺸﻮﻧﺪ‪ ١‬ﻧﻴﺴﺖ ﻛﻪ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﻣﺎﺩﻳﮕﺮﻱ ﺑﺰﺭﮔﺘﺮﻳﻦ ﮔﻤﺮﺍﻫﻴﺴﺖ ﻛﻪ ﺟﻬﺎﻥ‬
‫ﺑﺨﻮﺩ ﺩﻳﺪﻩ‪ .‬ﺷﻤﺎ ﺑﻴﮕﻤﺎﻥ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺑﺪﻳﻬﺎﻳﻲ ﻛﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﺟﻬﺎﻧﺴﺖ ﺑﺨﺶ ﺑﺰﺭﮔﻲ ﺍﺯ ﺁﻥ ﻫﻮﺩﻩ ﻣﺎﺩﻳﮕﺮﻳﺴﺖ‪ .‬ﺍﻳﻦ‬
‫ﮔﺮﻓﺘﺎﺭﻱ ﺑﺰﺭﮔﻲ ﻛﻪ ﺑﺮﺍﻱ ﺟﻬﺎﻥ ﭘﻴﺶ ﺁﻣﺪﻩ ﻭ ﻫﺮ ﺑﻴﺴﺖ ﺳﺎﻝ ﻭ ﺳﻲ ﺳﺎﻝ ﺩﻭﻟﺘﻬﺎﻱ ﺑﺰﺭﮒ ﺍﺭﻭﭘﺎ ﺑﻪ ﺟﻨﮓ ﺑﺮﻣﻴﺨﻴﺰﻧﺪ ﻭ‬
‫ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺭﺍ ﻧﺎﺁﺳﻮﺩﻩ ﻣﻴﮕﺮﺩﺍﻧﻨﺪ‪ ،‬ﺍﻳﻦ ﮔﺮﻓﺘﺎﺭﻱ ﻳﻜﻲ ﺍﺯ ﻫﻮﺩﻩ ﻫﺎﻱ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻳﺴﺖ‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﺑﻪ ﺩﻟﻬﺎﻱ ﻫﻴﺘﻠﺮ ﻭ‬
‫ﻣﻮﺳﻮﻟﻴﻨﻲ ﻭ ﭼﺮﭼﻴﻞ ﻭ ﺭﻭﺯﻭﻟﺖ ﻭ ﺩﻳﮕﺮ ﺭﺍﻫﺒﺮﺍﻥ ﺟﻨﮓ ﺭﺍﻩ ﺩﺍﺷﺘﻴﺪﻱ ﺩﻳﺪﻳﺪﻱ‪ ٢‬ﺍﻧﺪﻳﺸﻪ ﻫﺮﻳﻜﻲ ﺟﺰ ﺍﻳﻨﻬﺎ ﻧﻴﺴﺖ‪:‬‬
‫»ﺯﻧﺪﮔﺎﻧﻲ ﻧﺒﺮﺩ ﺍﺳﺖ‪ ،‬ﺟﻬﺎﻥ ﺑﻲ ﺟﻨﮓ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ ،‬ﻣﺎ ﺑﺎﻳﺪ ﺑﻜﻮﺷﻴﻢ ﻭ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺮﺗﺮﻱ ﭘﻴﺪﺍ ﻛﻨﻴﻢ«‪.‬‬
‫ﺭﺍﺳﺘﺴﺖ ﻛﻪ ﺟﻨﮓ ﺍﺯ ﻧﺨﺴﺖ ﺑﻮﺩﻩ‪ .‬ﺭﺍﺳﺘﺴﺖ ﻛﻪ ﻛﺸﺎﻛﺶ ﺩﻭﻟﺘﻬﺎ ﺭﻳﺸﻪ ﺗﺎﺭﻳﺨﻲ ﺩﺍﺷﺘﻪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺍﻳﻨﻬﺎ‬
‫ﺳﺨﻦ ﻣﺎ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﻧﺨﻮﺍﻫﺪ ﺑﺮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﻨﮕﻬﺎ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﻣﺎﺩﻳﮕﺮﻱ ﻛﺎﺭﮔﺮ ﺍﻓﺘﺎﺩﻩ‪ .‬ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﭘﻴﺶ ﺟﻨﮓ ﺭﺍ‬
‫ﻧﺎﺩﺍﻧﻴﻬﺎﻱ ﻣﺮﺩﻡ ﻭ ﺩﺷﻤﻨﻲ ﻫﺎﻱ ﺩﻳﻨﻲ ﭘﺪﻳﺪ ﻣﻲ ﺁﻭﺭﺩ‪ .‬ﺍﻣﺮﻭﺯ ﻛﻪ ﺁﻧﻬﺎ ﻧﻴﺴﺖ ﭘﺲ ﭼﻪ ﭼﻴﺰ ﺟﻮﺍﻧﺎﻥ ﺩﺍﻧﺸﻤﻨﺪ ﺭﺍ ﺑﻪ ﺁﺩﻣﻜﺸﻲ‬
‫ﻭ ﺷﻬﺮ ﻭﻳﺮﺍﻥ ﻛﹸﻨﻲ ﺑﺮ ﻣﻲ ﺍﻧﮕﻴﺰﺩ؟‪ .‬ﺑﻬﺘﺮ ﺍﺳﺖ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺯ ﺭﺍﻩ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﭼﻨﺪ ﮔﺎﻣﻲ ﭘﻴﺶ ﺭﻭﻳﻢ‪:‬‬
‫ﻓﻼﻥ ﺟﻮﺍﻥ ﺁﻟﻤﺎﻧﻲ ﻛﻪ ﺗﻔﻨﮓ ﺑﺪﻭﺵ ﺍﻧﺪﺍﺧﺘﻪ ﺑﻤﻴﺪﺍﻥ ﺟﻨﮓ ﻣﻴﺮﻭﺩ ﻳﺎ ﺩﺭ ﻫﻮﺍﭘﻴﻤﺎ ﻧﺸﺴﺘﻪ ﺑﻤﺐ ﺑﺮ ﺳﺮ ﺷﻬﺮﻫﺎﻱ‬
‫ﺍﻧﮕﻠﻴﺲ ﻭ ﺭﻭﺱ ﻣﻴﺮﻳﺰﺩ‪ ،‬ﺁﻳﺎ ﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﻫﻴﭽﮕﺎﻩ ﻧﻴﻨﺪﻳﺸﻴﺪﻩ ﻭ ﺍﺯ ﺧﻮﺩ ﻧﭙﺮﺳﻴﺪﻩ‪» :‬ﺍﻳﻦ ﺟﻨﮓ ﭼﻴﺴﺖ؟‪ .‬ﻣﻦ ﭼﺮﺍ‬
‫ﺁﺩﻡ ﻣﻴﻜﺸﻢ؟‪ .‬ﭼﺮﺍ ﺑﻤﺐ ﺑﺮ ﺳﺮ ﺷﻬﺮﻫﺎ ﻣﻴﺮﻳﺰﻡ؟‪ «.‬ﺁﻳﺎ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ؟‪...‬‬
‫ﺑﻴﮕﻤﺎﻥ ﻧﺘﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ‪ .‬ﺑﻴﮕﻤﺎﻥ ﻫﺮﺟﻮﺍﻥ ﺁﻟﻤﺎﻧﻲ ﻳﺎ ﺍﻧﮕﻠﻴﺴﻲ ﻳﺎ ﺁﻣﺮﻳﻜﺎﻳﻲ ﭼﻨﺎﻥ ﭘﺮﺳﺸﻬﺎﻳﻲ ﺍﺯ ﺧﻮﺩ ﻛﺮﺩﻩ ﻭﻟﻲ‬
‫ﭼﻨﻴﻦ ﭘﺎﺳﺦ ﺷﻨﻴﺪﻩ‪» :‬ﺯﻧﺪﮔﺎﻧﻲ ﻧﺒﺮﺩ ﺍﺳﺖ!‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﻧﻴﺮﻭﻣﻨﺪ ﮔﺮﺩﻳﻢ ﻭ ﺑﺪﻳﮕﺮﺍﻥ ﭼﻴﺮﮔﻲ ﻧﻤﺎﻳﻴﻢ!«‪.‬‬
‫ﺑﻴﮕﻤﺎﻥ ﻫﺮ ﺟﻮﺍﻥ ﺁﻟﻤﺎﻧﻲ ﻳﺎ ﺍﻧﮕﻠﻴﺴﻲ ﺑﺎﺭﻫﺎ ﺍﺯ ﺩﻝ ﮔﺬﺭﺍﻧﻴﺪﻩ‪» :‬ﻛﺸﺎﻛﺸﻲ ﻛﻪ ﻣﻴﺎﻧﻪ ﻣﺎ ﺑﺎ ﺩﻳﮕﺮﺍﻧﺴﺖ ﭼﺮﺍ‬
‫ﻧﻤﻴﺨﻮﺍﻫﻴﻢ ﺑﺎ ﮔﻔﺘﮕﻮ ﺑﺴﺮ ﺁﻭﺭﻳﻢ؟‪ .‬ﭼﺮﺍ ﻧﻤﻴﺨﻮﺍﻫﻴﻢ ﺑﻪ ﺩﻭ ﺳﺨﻨﻲ ﺧﻮﺩ ﺑﺎ ﺩﺍﻭﺭﻱ ﻭ ﺩﺍﺩﮔﺮﻱ ﺑﺴﺮ ﺩﻫﻴﻢ؟‪ .«.‬ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﺩﻝ‬
‫ﮔﺬﺭﺍﻧﻴﺪﻩ‪ ،‬ﻭﻟﻲ ﺑﻴﺪﺭﻧﮓ ﺑﺨﻮﺩ ﭘﺎﺳﺦ ﺩﺍﺩﻩ‪» :‬ﺍﻳﻨﻬﺎ ﻧﻤﻴﺸﻮﺩ! ﺯﻧﺪﮔﺎﻧﻲ ﻧﺒﺮﺩ ﺍﺳﺖ! ﺟﻨﮓ ﻫﻤﻴﺸﻪ ﺑﺎﻳﺪ ﺑﻮﺩ! ﺩﺍﺩﮔﺮﻱ‬
‫ﭼﻴﺴﺖ؟!‪.«...‬‬
‫ﺁﻥ ﺳﺨﻨﺎﻥ ﺗﻨﺪ ﺯﻫﺮﺁﻟﻮﺩﻱ ﻛﻪ ﻧﻴﺘﭽﻪ ﻭ ﻫﻤﺮﺍﻫﺎﻥ ﺍﻭ ﺑﻨﺎﻡ ﻓﻠﺴﻔﻪ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﻭ ﭼﺎﭖ ﺷﺪﻩ ﻭ ﻣﻠﻴﻮﻧﻬﺎ ﻭ ﺻﺪ ﻣﻠﻴﻮﻧﻬﺎ‬
‫ﻛﺴﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ ،‬ﺁﻳﺎ ﻣﻴﭙﻨﺪﺍﺭﻳﺪ ﺑﻴﻬﻮﺩﻩ ﺑﻮﺩﻩ؟‪ .‬ﺁﻳﺎ ﻣﻴﭙﻨﺪﺍﺭﻳﺪ ﺩﺭ ﻣﻐﺰﻫﺎ ﻧ ُﻬﻨﺎﻳﻴﺪﻩ‪٣‬؟‪ .‬ﻧﻴﺘﭽﻪ ﻛﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺧﺮﺳﻨﺪﻱ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ١‬ﺷﹸﻮﻧﺪ ) ﺑﺮ ﻭﺯﻥ ﺑﻠﻨﺪ ( = ﻋﻠﺖ ‪ ،‬ﻣﻮﺟﺐ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺭﺍﻩ ﺩﺍﺷﺘﻴﺪﻱ ﺩﻳﺪﻳﺪﻱ = ﺭﺍﻩ ﻣﻲ ﺩﺍﺷﺘﻴﺪ ﻣﻲ ﺩﻳﺪﻳﺪ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫ﻧﻬﻨﺎﻳﻴﺪﻩ = ﺍﺛﺮ ﻧﻜﺮﺩﻩ‬ ‫‪ -٣‬ﻫﻨﺎﻳﻴﺪﻩ = ﺍﺛﺮ ﻛﺮﺩﻩ‬
‫‪٩‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﭼﻴﺴﺖ؟‪ .‬ﺧﺮﺳﻨﺪﻱ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺮﺗﺮﻱ ﻳﺎﻓﺘﻦ ﻭ ﺭﺍﻩ ﺯﻧﺪﮔﻲ ﺭﺍ ﺑﺨﻮﺩ ﮔﺸﺎﺩﻧﺴﺖ«‪ ،‬ﻳﺎ ﺟﻤﻠﻪ ﻫﺎﻱ ﺯﻫﺮﺁﻟﻮﺩ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﺎ‬
‫ﺁﺏ ﻭ ﺗﺎﺏ ﺑﺰﺑﺎﻥ ﻣﻴﺂﻭﺭﺩ‪ ،‬ﺁﻳﺎ ﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ ﻛﻪ ﺩﺭ ﺳﻴﺎﺳﺖ ﺁﻟﻤﺎﻥ ﻛﺎﺭﮔﺮ ﻧﻴﻔﺘﺎﺩﻩ؟! ﺁﻳﺎ ﺗﻮﺍﻥ ﮔﻤﺎﻥ ﺑﺮﺩ ﻛﻪ ﺍﻧﺪﻳﺸﻪ‬
‫ﺑﺮﺗﺮﻱ ﺑﺪﻳﮕﺮﺍﻥ ﻛﻪ ﺩﺭ ﻣﻐﺰﻫﺎﻱ ﺁﻟﻤﺎﻧﻴﺎﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻭ ﻳﻜﻲ ﺍﺯ ﹸﺷﻮﻧﺪﻫﺎﻱ ﺑﺰﺭﮒ ﺟﻨﮓ ﺑﻮﺩﻩ‪ ،‬ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎ ﺳﺮﭼﺸﻤﻪ‬
‫ﻧﮕﺮﻓﺘﻪ؟!…‬
‫ﺍﻳﻦ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﺩﺭ ﺍﺭﻭﭘﺎ ﭼﻨﺪﺍﻥ ُﻫﻨﺎﻳﻴﺪﻩ ﻛﻪ ﺩﻭﻟﺘﻬﺎﻱ ﺑﺰﺭﮒ ﺳﻴﺎﺳﺖ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺭﻭﻱ ﺩﻭ ﭘﺎﻳﻪ‬
‫»ﺯﻭﺭ ﻭ ﻧﻴﺮﻧﮓ« ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ‪ .‬ﻫﺮﻛﺠﺎ ﻛﻪ ﭘﻴﺶ ﺭﻓﺖ ﺯﻭﺭ‪ ،‬ﻭ ﻫﺮﻛﺠﺎ ﻛﻪ ﭘﻴﺶ ﻧﺮﻓﺖ ﻧﻴﺮﻧﮓ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﺪﺍﻥ ﮔﻤﺮﺍﻫﻨﺪ ﻛﻪ ﮔﺎﻫﻴﻜﻪ ﺩﺭ ﺳﺎﻳﻪ ﭘﻴﺸﺂﻣﺪﻫﺎ ﻧﺎﭼﺎﺭ ﻣﻴﺸﻮﻧﺪ ﻛﻪ ﺑﻪ ﻛﻮﺷﺸﻬﺎﻳﻲ ﺑﻨﺎﻡ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ‬
‫ﺁﺳﺎﻳﺶ ﺩﻭﺳﺘﻲ ﺑﺮﺧﻴﺰﻧﺪ‪ ،‬ﻭ ﻳﺎ ﮔﻮﻫﺮ ﺁﺩﻣﻴﮕﺮﻱ ـ ﺁﻥ ﮔﻮﻫﺮﻱ ﻛﻪ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻧﻤﻲ ﺷﻨﺎﺳﺪ ـ ﺑﭽﻨﺎﻥ ﻛﻮﺷﺸﻬﺎﻳﻲ‬
‫ﻭﺍﻣﻴﺪﺍﺭﺩﺷﺎﻥ‪ ،‬ﭼﻮﻥ ﺧﻮ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﺩﺭ ﺁﻧﺠﺎ ﻧﻴﺰ ﺑﻪ ﻧﻴﺮﻧﮓ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ‪ ،‬ﻭ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﺁﻟﻮﺩﻩ ﻣﻴﮕﺮﺩﺍﻧﻨﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ‬
‫ﺟﺰ ﻧﺒﺮﺩ ﻧﻤﻲ ﺷﻨﺎﺳﻨﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺑﻪ ﻧﻴﻜﺨﻮﺍﻫﻲ ﺑﺎﻭﺭﻱ ﺍﺯ ﺩﻝ ﻧﻤﻲ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺍﻧﺠﻤﻦ ﺳﻮﻳﺲ)ﻳﺎ ﺟﺎﻣﻌﻪ ﻣﻠﻞ( ﺭﺍ ﻛﻪ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﺟﻬﺎﻧﮕﻴﺮ ﮔﺬﺷﺘﻪ‪ ١‬ﺑﺮﭘﺎ ﮔﺮﺩﺍﻧﻴﺪﻧﺪ ﺩﺍﺳﺘﺎﻧﺶ ﻫﻤﻴﻦ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ‬
‫ﭼﻬﺎﺭﺳﺎﻝ ﺧﻮﻧﺮﻳﺰﻱ ﻛﻪ ﺳﺮﺍﺳﺮ ﺍﺭﻭﭘﺎ ﻣﻴﻨﺎﻟﻴﺪ ﻭ ﻣﻴﺰﺍﺭﻳﺪ‪ ،‬ﺳﺮﺍﻥ ﺩﻭﻟﺘﻬﺎ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺷﺪﻧﺪ ﻛﻪ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺟﻨﮓ‬
‫ﺩﻳﮕﺮﻱ ﺍﻧﺠﻤﻨﻲ ﺑﺮﭘﺎ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﻋﻨﻮﺍﻥ ﺍﻧﺠﻤﻦ‪ ،‬ﻛﻮﺷﺶ ﺑﻪ ﺁﺭﺍﻣﺶ ﻭ ﺁﺳﺎﻳﺶ ﺟﻬﺎﻥ ﻣﻴﺒﻮﺩ‪ .‬ﻭﻟﻲ ﺭﺍﻫﺒﺮﺍﻥ ﺁﻥ ﭼﻮﻥ ﺑﻪ‬
‫ﺁﺳﺎﻳﺶ ﺟﻬﺎﻥ ﻭ ﻧﻴﻜﻲ ﺟﻬﺎﻧﻴﺎﻥ ﺑﺎﻭﺭﻱ ﻧﻤﻲ ﺩﺍﺷﺘﻨﺪ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﺑﻪ ﻫﺮ ﺭﻧﮕﻲ ﻛﻪ ﺑﺎﺷﺪ ﺟﺰ ﻧﺒﺮﺩ ﻧﻤﻲ ﺷﻨﺎﺧﺘﻨﺪ‪ ،‬ﺍﻧﺠﻤﻦ‬
‫ﺭﺍ ﻧﻴﺰ ﺍﻓﺰﺍﺭﻱ ﺑﺮﺍﻱ ﻧﺒﺮﺩ ﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﻫﻮﺩﻩ ﺍﻱ ﺍﺯ ﺁﻥ ﺑﺪﺳﺖ ﻧﻴﺎﻣﺪ ﻭ ﺟﻨﮓ ﺑﺎﺭ ﺩﻳﮕﺮ ﺭﺧﺪﺍﺩ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﻛﻪ ﺟﻨﮓ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻴﺮﺳﺪ ﮔﻔﺘﮕﻮﻫﺎﻳﻲ ﺩﺭﺑﺎﺭﻩ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺟﻨﮓ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻱ ﺁﻳﻨﺪﻩ ﺑﻤﻴﺎﻥ ﺍﻓﺘﺎﺩﻩ ﻭ ﻫﺮﺁﻳﻨﻪ‬
‫ﺍﻧﺠﻤﻨﻬﺎﻳﻲ ﺑﺮﭘﺎ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭﻟﻲ ﭼﻮﻥ ﺍﺯ ﺭﻭﻱ ﺑﺎﻭﺭ ﻭ ﺭﺍﺳﺘﻲ ﻧﻴﺴﺖ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﺍﻓﺰﺍﺭ ﻧﺒﺮﺩ ﻭ ﺳﻮﺩﺟﻮﻳﻲ ﺧﻮﺍﻫﻨﺪ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬
‫ﺍﺯ ﺁﻧﻬﺎ ﻧﻴﺰ ﻫﻮﺩﻩ ﺍﻱ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻬﺎ ﻛﻤﻲ ﺍﺯ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭ ﻣﺎﺩﻳﮕﺮﻳﺴﺖ‪.‬‬
‫ﺗﻨﻬﺎ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺩﻭﻟﺘﻬﺎ ﻭ ﺩﺭ ﺟﻨﮕﻬﺎ ﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺭﻭﺯﺍﻧﻪ ﻣﺮﺩﻡ ﺯﻳﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻥ ﮔﻤﺮﺍﻫﻲ ﭘﺪﻳﺪﺍﺭ ﺷﺪﻩ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﺑﺎﺭﻫﺎ ﻧﻮﺷﺘﻪ ﺍﻳﻢ ﺍﻣﺮﻭﺯ ﺟﻬﺎﻧﻴﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ »ﭼﻴﺴﺘﺎﻧﻲ« ﺍﻳﺴﺘﺎﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﺑﺎﺯ ﺍﺯ ﻳﻜﺴﻮ ﭘﻴﺎﭘﻲ ﺩﺍﻧﺸﻬﺎ‬
‫ﭘﻴﺶ ﺭﻓﺘﻪ ﻭ ﺍﻓﺰﺍﺭﻫﺎﻳﻲ ﻧﻮﻳﻦ ﺑﺮﺍﻱ ﺯﻧﺪﮔﺎﻧﻲ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﺯﻧﺪﮔﺎﻧﻲ ﺯﻣﺎﻥ ﺑﺰﻣﺎﻥ ﺩﺷﻮﺍﺭﺗﺮ ﺷﺪﻩ ﻭ ﺑﻬﺮﻩ ﻣﺮﺩﻣﺎﻥ‬
‫ﺍﺯ ﺧﺮﺳﻨﺪﻱ ﻛﻤﺘﺮ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺍﺯ ﭼﻴﺴﺖ؟‪ .‬ﭼﺮﺍ ﺍﺯ ﭘﻴﺸﺮﻓﺖ ﺩﺍﻧﺸﻬﺎ ﻫﻮﺩﻩ ﻭﺍﺭﻭﻧﻪ ﺑﺪﺳﺖ ﺁﻣﺪﻩ؟!‪...‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﺎ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭ ﺭﺍﻧﺪﻩ ﭼﻴﺴﺘﺎﻥ ﺭﺍ ﮔﺸﺎﺩﻩ ﺍﻳﻢ‪ .‬ﺍﻳﻦ ﺳﺨﺘﻲ ﺯﻧﺪﮔﺎﻧﻲ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻳﻲ ﺩﺍﺷﺘﻪ ﻛﻪ ﺍﺯ‬
‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺁﻧﻬﺎ ﺑﺪﺁﻣﻮﺯﻱ ﻫﺎﻱ ﻣﺎﺩﻳﮕﺮﻳﺴﺖ‪ .‬ﺁﺩﻣﻲ ﺍﺯ ﺳﺮﺷﺖ ﺧﻮﺩ ﺩﺍﺭﺍﻱ ﺧﻴﻤﻬﺎﻱ‪ ٢‬ﭘﺴ ِ‬
‫ﺖ ﺁﺯ ﻭ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻲ ﻭ ﺳﺘﻤﮕﺮﻱ ﻭ ﺑﺮﺗﺮﻱ ﺟﻮﻳﻴﺴﺖ‪ ،‬ﻭ ﻣﺎ ﺍﮔﺮ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺑﺪﻱ ﺩﺭ ﺟﻬﺎﻥ ﻛﻤﺘﺮ ﺑﺎﺷﺪ ﺑﺎﻳﺪ‬
‫ﺑﻜﺎﺳﺘﻦ ﺍﺯ ﻧﻴﺮﻭﻱ ﺍﻳﻦ ﺧﻴﻤﻬﺎﻱ ﭘﺴﺖ ﻛﻮﺷﻴﻢ‪ ،‬ﻭﻟﻲ ﻣﺎﺩﻳﮕﺮﻱ ﺑﺠﺎﻱ ﻛﺎﺳﺘﻦ‪ ،‬ﺑﻪ ﻧﻴﺮﻭﻱ ﺁﻧﻬﺎ ﻣﻴﺎﻓﺰﺍﻳﺪ‪.‬‬
‫ﻛﺴﻲ ﻛﻪ ﺍﺯ ﺳﺮﺷﺖ ﺧﻮﺩ ﺁﺯﻣﻨﺪ ﻭ ﭘﻮﻝ ﺍﻧﺪﻭﺯ ﻭ ﻳﺎ ﺳﺘﻤﮕﺮ ﻭ ﻣﺮﺩﻡ ﺁﺯﺍﺭ ﺍﺳﺖ‪ ،‬ﻫﻤﺎﻧﻜﻪ ﺷﻨﻴﺪ ﺯﻧﺪﮔﺎﻧﻲ‬
‫ﻧﺒﺮﺩ ﺍﺳﺖ ﻫﺮﭼﻪ ﮔﺴﺘﺎﺧﺘﺮ ﻣﻴﮕﺮﺩﺩ‪ .‬ﺗﻮ ﮔﻔﺘﻲ ﻧﻔﺖ ﺑﻪ ﺁﺗﺸﺶ ﺭﻳﺨﺘﻪ ﻣﻴﺸﻮﺩ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺟﻨﮓ ﺍﻭﻝ ﺟﻬﺎﻧﻲ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺧﻴﻢ = ﺧﻠﻖ ‪ ،‬ﺧﺼﻠﺖ ‪ ،‬ﺁﻧﭽﻪ ﺁﺩﻣﻲ ﺩﺭ ﺳﺮﺷﺖ ﺧﻮﺩ ﺩﺍﺭﺩ‬
‫‪١٠‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺍﻳﻦ ﺧﻮﺩ ﻧﻜﺘﻪ ﺑﺰﺭﮔﻴﺴﺖ ﻛﻪ ﺍﺯ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﭘﻴﺶ ﺍﺯ ﻫﻤﻪ‪ ،‬ﺁﺯﻣﻨﺪﺍﻥ ﻭ ﺳﺘﻤﮕﺮﺍﻥ ﻭ ﺩﻏﻠﻜﺎﺭﺍﻥ ﺳﻮﺩ ﺟﺴﺘﻪ ﺍﻧﺪ ﻭ‬
‫ﻣﻴﺠﻮﻳﻨﺪ‪ .‬ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻲ ﻛﻪ ﺁﻥ ﮔﻤﺮﺍﻫﻲ ﺭﺍﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﻭ ﺍﻳﻦ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﺭﺍ ﺑﻴﺮﻭﻥ ﺭﻳﺨﺘﻪ ﺍﻧﺪ ﺧﻮﺩ ﺍﺯ ﺁﻧﻬﺎ ﺑﻴﺰﺍﺭ ﺑﻮﺩﻩ ﺍﻧﺪ‪.‬‬
‫ﺍﻳﻨﺎﻥ ﺯﺑﺎﻧﻬﺎﺷﺎﻥ ﮔﻤﺮﺍﻩ ﻣﻴﺒﻮﺩﻩ ﻭ ﺩﻟﻬﺎﺷﺎﻥ ﻧﻤﻲ ﺑﻮﺩﻩ‪ .‬ﮔﻔﺘﻪ ﻫﺎﻱ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺭﺍ ﺑﺮﺍﻳﺘﺎﻥ ﻳﺎﺩ ﻛﺮﺩﻡ ﻛﻪ ﭼﮕﻮﻧﻪ ﺍﺯ ﻫﻮﺩﻩ‬
‫ﭘﻨﺪﺍﺭﻫﺎﻱ ﻣﺎﺩﻱ ﺧﻮﺩ ﺍﻧﺪﻭﻩ ﻣﻲ ﺧﻮﺭﺩﻩ ﻭ ﺑﻪ ﺍﻓﺴﻮﺱ ﻭ ﻧﺎﻟﻪ ﺑﺮﻣﻴﺨﺎﺳﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﺯ ﺳﺨﻦ ﺧﻮﺩ ﺩﻭﺭ ﻧﻴﻔﺘﻴﻢ‪ :‬ﻣﻦ ﻣﻴﺪﻳﺪﻡ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﺑﺎ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻳﺶ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﭘﺮﺍﻛﻨﺪﻩ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻣﻴﺪﻳﺪﻡ ﺭﺍﻩ‬
‫ﻛﻮﺷﺶ ﺑﻪ ﻧﻴﻜﻲ ﺟﻬﺎﻥ ﺑﻪ ﺭﻭﻱ ﻣﻦ ﺑﺴﺘﻪ ﺷﺪﻩ‪ .‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﺭﺍﺳﺖ ﺍﺳﺖ ﻭ ﺑﻨﻴﺎﺩ ﺍﺳﺘﻮﺍﺭ ﻣﻴﺪﺍﺭﺩ‪ ،‬ﻣﻦ ﺧﻮﺩ ﺑﺎﻳﺪ‬
‫ﻧﻜﻮﺷﻢ‪ ،‬ﻭ ﺍﮔﺮ ﻛﻮﺷﻴﺪﻡ ﻫﻴﭽﮕﻮﻧﻪ ﻫﻮﺩﻩ ﺍﻱ ﻧﺒﺎﺷﺪ‪.‬‬
‫ﻣﻴﺪﻳﺪﻡ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻫﻨﻮﺯ ﺑﻪ ﺍﻳﺮﺍﻥ ﻧﻴﺎﻣﺪﻩ ﻭ ﻛﺴﻲ ﺁﻧﺮﺍ ﺩﺭﺱ ﻧﺨﻮﺍﻧﺪﻩ ﻭ ﻧﻴﻚ ﻧﺪﺍﻧﺴﺘﻪ‪ ،‬ﻭﻟﻲ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻳﺶ ﺑﻪ‬
‫ﺩﺳﺘﻴﺎﺭﻱ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﭘﺮﺍﻛﻨﺪﻩ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﻭ ﭼﻮﻥ ﺑﻪ ﺩﻟﺨﻮﺍﻩ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ ﺑﻮﺩﻩ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﻫﻮﺍ ﺭﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﺑﺎ ﻳﻜﺒﺎﺭ‬
‫ﺧﻮﺍﻧﺪﻥ ﻭ ﺷﻨﻴﺪﻥ ﺑﻪ ﺩﻝ ﺳﭙﺎﺭﺩﻩ ﺍﻧﺪ ﻭ ﭘﻴﺎﭘﻲ ﺑﺰﺑﺎﻥ ﻣﻲ ﺁﻭﺭﻧﺪ‪» :‬ﻃﺮﺯ ﺗﻔﻜﺮ ﻫﺮﻛﺴﻲ ﺟﺪﺍﺳﺖ!«‪» ،‬ﺯﻧﺪﮔﺎﻧﻲ ﻣﺒﺎﺭﺯﻩ ﺍﺳﺖ!«‪،‬‬
‫»ﺿﻌﻴﻒ ﺧﻮﺭﺍﻙ ﻗﻮﻳﺴﺖ!«‪» ،‬ﻧﻴﻚ ﻭ ﺑﺪ ﻧﺴﺒﻲ ﺍﺳﺖ!«‪» ،‬ﺑﺸﺮ ﺍﺻﻼﺡ ﻧﻤﻴﺸﻮﺩ!«‪.‬‬
‫ﻣﻴﺪﻳﺪﻡ ﻣﺮﺩﺍﻥ ﺩﻏﻞ ﻭ ﺑﺪﻧﻬﺎﺩ ﺍﻳﻨﻬﺎ ﺭﺍ ﺭﻭﺍﻥ ﻛﺮﺩﻩ ﻭ ﺩﺳﺘﺎﻭﻳﺰ‪ ١‬ﻛﺎﺭﻫﺎﻱ ﺑﺪ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‪ .‬ﺁﻧﺴﺎﻟﻲ ﻛﻪ ﺍﺯ ﺗﺒﺮﻳﺰ‬
‫ﺁﻣﺪﻩ ﺑﻮﺩﻡ ﺩﺭ ﺗﻬﺮﺍﻥ ﺑﺎ ﻛﺴﺎﻧﻲ ﺍﺯ ﺩﺭﺱ ﺧﻮﺍﻧﺪﮔﺎﻥ ﺁﺷﻨﺎ ﮔﺮﺩﻳﺪﻡ‪ .‬ﻭﻟﻲ ﺩﻳﺪﻡ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﻣﺎﺩﻳﮕﺮﻱ ﭼﻨﺎﻥ ﺗﻜﺎﻧﺸﺎﻥ‬
‫ﺩﺍﺩﻩ ﻭ ﮔﺴﺘﺎﺧﺸﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻛﻪ ﺑﺎﻳﺪ ﻓﺮﺳﻨﮕﻬﺎ ﺍﺯ ﺁﻧﺎﻥ ﮔﺮﻳﺨﺖ‪ .‬ﻳﻜﻲ ﺍﺯ ﺍﺳﺘﺎﺩﺍﻥ ﺩﺍﻧﺸﮕﺎﻩ ﺭﻭﺯﻱ ﻭﺍﻡ ﺍﺯ ﻣﻦ ﺧﻮﺍﺳﺖ ﻭ‬
‫ﭼﻮﻥ ﺩﺍﺩﻡ ﭘﺲ ﻧﺪﺍﺩ‪ .‬ﻳﻜﺒﺎﺭ ﻛﻪ ﻃﻠﺒﻴﺪﻡ ﭼﻨﻴﻦ ﮔﻔﺖ‪» :‬ﻣﻦ ﻫﻴﭻ ﻳﺎﺩﻡ ﻧﻴﺴﺖ ﭘﻮﻟﻲ ﺍﺯ ﺷﻤﺎ ﮔﺮﻓﺘﻪ ﺑﺎﺷﻢ!«‪ .‬ﻫﻨﮕﺎﻣﻴﻜﻪ ﺑﺰﻧﮕﺎﻥ‬
‫ﻣﻴﺮﻓﺘﻢ ﻛﺘﺎﺑﻬﺎﻳﻢ ﺭﺍ ﺑﻪ ﺍﻭ ﺳﭙﺮﺩﻡ‪ .‬ﭘﺲ ﺍﺯ ﻳﻜﺴﺎﻝ ﻛﻪ ﺑﺎﺯﮔﺸﺘﻢ ﻭ ﭘﺲ ﺧﻮﺍﺳﺘﻢ ﺑﻬﺎﻧﻪ ﻫﺎ ﺁﻭﺭﺩ‪ .‬ﺭﻭﺯﻱ ﻛﻪ ﺑﺨﺎﻧﻪ ﺍﺵ ﺭﻓﺘﻢ‬
‫ﭼﻨﺪ ﺟﻠﺪﻱ ﺩﺍﺩ ﻭﮔﻔﺖ‪ :‬ﻧﻤﻴﺪﺍﻧﻢ ﺁﻧﺪﻳﮕﺮﻫﺎ ﺩﺭﻛﺠﺎﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺑﮕﺮﺩﻡ ﻭ ﭘﻴﺪﺍﻛﻨﻢ«‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻴﻜﺮﺩ ﻭﻛﻤﺘﺮﻳﻦ ﺷﺮﻣﻲ ﺑﺨﻮﺩ‬
‫ﺭﺍﻩ ﻧﻤﻲ ﺩﺍﺩ‪ .‬ﺩﻳﮕﺮﻱ ﻛﻪ ﺍﻭ ﻧﻴﺰ ﺍﺳﺘﺎﺩ ﺍﺳﺖ ﺑﻪ ﻫﺮﻛﺎﺭ ﺯﺷﺖ ﻭ ﭘﺴﺘﻲ ﻣﻴﭙﺮﺩﺍﺧﺖ‪ .‬ﭼﻮﻥ ﺑﺎ ﻛﺴﺎﻧﻲ ﻛﺸﺎﻛﺸﻬﺎﻱ ﺣﺰﺑﻲ ﻣﻲ‬
‫ﺩﺍﺷﺖ‪ ،‬ﺭﻭﺯﻱ ﺩﻳﺪﻡ ﺩﺭﻭﻍ ﻫﺎﻳﻲ ﺑﻪ ﺁﻧﺎﻥ ﻣﻲ ﺑﺴﺖ ﻭ ﭼﻨﻴﻦ ﻣﻲ ﮔﻔﺖ‪» :‬ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﺁﺩﻡ ﺑﺎﻳﺪ ﺍﺯ ﻫﻴﭻ ﻛﺎﺭﻱ ﺑﺎﺯ ﻧﺎﻳﺴﺘﺪ!‬
‫ﺍﺳﺎﺱ ﺯﻧﺪﮔﺎﻧﻲ ﻣﺒﺎﺭﺯﻩ ﺍﺳﺖ!«‪.‬‬
‫ﻛﺴﺎﻧﻲ ﺭﺍ ﻣﻴﺸﻨﺎﺧﺘﻢ ﻛﻪ ﻭﺯﻳﺮ ﻣﻴﺒﻮﺩﻧﺪ ﻭ ﺑﺎ ﻧﺪﺍﺷﺘﻦ ﻧﻴﺎﺯ ﺭﺷﻮﻩ ﻣﻴﮕﺮﻓﺘﻨﺪ ﻭ ﺩﺯﺩﻱ ﻣﻴﻜﺮﺩﻧﺪ ﻭ ﻋﻨﻮﺍﻧﺸﺎﻥ ﺍﻳﻦ‬
‫ﻣﻴﺒﻮﺩ‪» :‬ﺯﻧﺪﮔﺎﻧﻲ ﻣﺒﺎﺭﺯﻩ ﺍﺳﺖ!«‪ .‬ﺷﻨﻴﺪﻡ ﻳﻜﻲ ﮔﻔﺘﻪ ﺑﻮﺩﻩ‪» :‬ﻣﻦ ﺍﮔﺮ ﻧﺪﺯﺩﻡ ﺑﺪ ﻛﺮﺩﻩ ﺍﻡ! ﺑﺮﺧﻼﻑ ﻃﺒﻴﻌﺖ ﺭﻓﺘﺎﺭ ﻧﻤﻮﺩﻩ ﺍﻡ!«‪.‬‬
‫ﺷﻨﻴﺪﻧﻴﺴﺖ ﻛﻪ ﺑﻌﻀﻲ ﺍﺯ ﻣﻼﻳﺎﻥ ﺍﻳﻦ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﺭﺍ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﺁﻥ ﻣﻐﺰﻫﺎﻱ ﺗﻴﺮﻩ ﻭ ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﺟﺎ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﻣﻤﻘﺎﻧﻲ ﺭﺍ ﻛﻪ ﭼﻨﺪﻱ ﻫﻢ ﻭﺯﻳﺮ ﻣﻴﺒﻮﺩ ﻣﻴﺸﻨﺎﺳﻴﺪ‪ .‬ﺍﻳﻨﻤﺮﺩ ﺩﺭ ﻧﺠﻒ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﻭ ﺍﺯ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺟﺰ ﻧﺎﻣﺶ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ‪.‬‬
‫ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺑﺎ ﻣﺎ ﻣﻲ ﻧﺒﺮﺩﻳﺪ ﻭ ﻋﻨﻮﺍﻧﺶ ﺍﻳﻦ ﻣﻴﺒﻮﺩ‪» :‬ﻃﺮﺯ ﺗﻔﻜﺮ ﻫﺮﻛﺴﻲ ﺟﺪﺍﺳﺖ!‪ .‬ﻧﻤﻴﺸﻮﺩ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻳﻚ ﻋﻘﻴﺪﻩ ﺩﻋﻮﺕ‬
‫ﻛﺮﺩ!«‪ .‬ﺍﻳﻦ ﺭﺍ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﮔﺮﻓﺘﻪ ﺑﺮﺍﻱ ﺧﻮﺩ ﻋﻨﻮﺍﻧﻲ ﺳﺎﺧﺘﻪ ﺑﻮﺩ‪ .‬ﻳﻚ ﻣﻼ‪ ٢‬ﻛﻪ ﺩﺭ ﺭﺍﺩﻳﻮ ﺳﺨﻦ ﻣﻴﺮﺍﻧﺪ ﻭ ﻫﺎﻳﻬﻮﻳﻲ ﺑﺮﺍﻱ‬
‫ﺧﻮﺩ ﺭﺍﻩ ﻣﻴﺎﻧﺪﺍﺯﺩ‪ ،‬ﺷﺒﻲ ﺩﺭ ﺧﺎﻧﻪ ﺁﻗﺎﻱ ﺣﻴﺪﺭﻱ ﺑﺎ ﺑﻮﺩﻥ ﻛﺴﺎﻧﻲ ﺑﺎ ﻣﻦ ﮔﻔﺘﮕﻮ ﻣﻴﻜﺮﺩ ﻭ ﺑﺮﺩﺍﺷﺖ ﺳﺨﻨﺶ ﺍﻳﻦ ﻣﻴﺒﻮﺩ‪» :‬ﻫﺮ‬
‫ﻧﺪﺍﻳﻲ ﻛﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑﻠﻨﺪ ﺷﻮﺩ ﻳﻜﺪﺳﺘﻪ ﻛﻪ ﺁﻧﺮﺍ ﺑﺎ ﺳﺎﺧﺘﻤﺎﻥ ﻣﻐﺰﻱ ﺧﻮﺩ ﻣﻮﺍﻓﻖ ﻳﺎﺑﻨﺪ ﭘﻴﺮﻭﻱ ﻛﻨﻨﺪ‪ .‬ﻭﻟﻲ ﺩﻳﮕﺮﺍﻥ ﺩﺭ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺩﺳﺘﺎﻭﻳﺰ = ﺑﻬﺎﻧﻪ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٢‬ﺧﻮﺍﺳﺖ ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﻭﻱ »ﺭﺍﺷﺪ« ﺍﺳﺖ‬
‫‪١١‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻛﻨﺎﺭ ﻣﺎﻧﻨﺪ‪ .«...‬ﮔﻔﺘﻢ‪ :‬ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺍﻱ‪ ،‬ﺍﻳﻨﻬﺎ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻳﺴﺖ‪ .‬ﻳﻜﻪ ﺧﻮﺭﺩ ﻭ ﺑﺮﺍﻱ ﺁﻧﻜﻪ‬
‫ﺷﻜﺴﺖ ﺑﺨﻮﺩ ﺭﺍﻩ ﻧﺪﻫﺪ‪ ،‬ﺑﺎ ﺻﺪ ﭘﺮ ﺭﻭﻳﻲ ﮔﻔﺖ‪» :‬ﻧﻪ ﻣﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ ﻗﺮﺁﻥ ﺩﺭﺁﻭﺭﺩﻩ ﺍﻡ« ﻭ ﺁﻧﮕﺎﻩ ﺁﻏﺎﺯ ﻛﺮﺩ ﺑﻪ ﺁﻳﻪ ﺁﻭﺭﺩﻥ‬
‫ﻭ ﺳﺨﻨﺎﻥ ﺑﻲ ﻣﻌﻨﻲ ﮔﻔﺘﻦ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﺍﺯ ﻫﺮﺑﺎﺭﻩ ﺟﻠﻮﮔﻴﺮ ﻣﻦ ﻣﻴﺒﻮﺩ‪ .‬ﻣﺎﺩﻳﮕﺮﻱ ﺭﺍﻩ ﻛﻮﺷﺶ ﺭﺍ ﺑﻪ ﺭﻭﻱ ﻣﻦ ﺑﺴﺘﻪ ﻣﻴﺪﺍﺷﺖ‪ .‬ﻧﺎﭼﺎﺭ ﻣﻴﺒﻮﺩﻡ ﺍﺯ ﺁﻥ ﮔﻔﺘﮕﻮ‬
‫ﻛﻨﻢ ﻭ ﺑﻴﭙﺎﻳﻴﺶ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻢ‪ .‬ﺩﺭ ﺁﻥ ﻣﻴﺎﻥ ﺑﻮﺩ ﻛﻪ ﺑﮕﻔﺘﮕﻮ ﺍﺯ ﺭﻭﺍﻥ ﺩﺭﺁﻣﺪﻡ ﻭ ﺧﻮﺍﺳﺖ ﻣﻦ ﺷﻜﺴﺘﻦ ﻫﺎﻳﻬﻮﻱ‬
‫ﻣﺎﺩﻳﮕﺮﻱ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﻥ ﻫﻮﺩﻩ ﻫﺎﻱ ﺯﻫﺮﺁﻟﻮﺩ ﺁﻥ ﺑﻮﺩ‪.‬‬
‫ﻫﻮﺩﻩ ﻫﺎﻱ ﻣﺎﺩﻳﮕﺮﻱ ﺭﺍ ﺑﺮﺍﻳﺘﺎﻥ ﺷﻤﺮﺩﻡ‪ .‬ﺁﻧﻬﺎﺳﺖ ﻛﻪ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺑﺎ ﺯﻧﺪﮔﺎﻧﻲ ﺑﺮﺧﻮﺭﺩ ﻣﻴﺪﺍﺭﺩ ﻭ ﻧﺒﺮﺩ ﻣﻦ ﻧﻴﺰ ﺑﻴﺶ‬
‫ﺍﺯ ﻫﻤﻪ ﺑﺎ ﺁﻧﻬﺎ ﺑﻮﺩ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﻧﻜﺘﻪ ﻫﺎ ﺩﺭ ﻛﺎﺭ ﻣﺎ ﺁﻧﺴﺖ ﻛﻪ ﻣﺎ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺩﺍﻧﺶ ﻭ ﺩﻳﻦ ﻣﻴﮕﺰﺍﺭﻳﻢ‪ .‬ﺭﺍﺳﺘﺴﺖ ﻛﻪ ﻣﺎ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ‬
‫ﻛﻮﺷﺸﻬﺎﻳﻲ ﻛﻪ ﻣﻴﻜﻨﻴﻢ ﻫﻤﺎﻥ ﺭﺍﻩ ﺩﺍﻧﺸﻬﺎ ﺭﺍ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺍﻳﻢ ﻛﻪ ﺟﺰ ﺩﺭ ﭘﻲ ﺁﻣﻴﻐﻬﺎ‪ ١‬ﻧﻴﺴﺘﻴﻢ ﻭ ﺟﺰ ﺑﺎ ﺩﻟﻴﻞ ﺳﺨﻦ ﻧﻤﻴﺮﺍﻧﻴﻢ‪.‬‬
‫ﻭﻟﻲ ﺩﺭ ﻫﻤﺎﻧﺤﺎﻝ ﻣﻴﺎﻧﻪ ﺧﻮﺩ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﺮﺯﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻳﻢ‪ .‬ﭼﻴﺰﻫﺎﻳﻲ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﺯﻣﻴﻨﻪ ﻛﺎﺭ ﻣﺎ ﺑﻴﺮﻭﻧﺴﺖ ﻭ ﺑﺎﻳﺪ‬
‫ﺩﺍﻧﺸﻬﺎ ﺑﻪ ﺁﻧﻬﺎ ﭘﺮﺩﺍﺯﺩ‪ ،‬ﭼﻴﺰ ﻫﺎﻳﻲ ﻫﺴﺖ ﻛﻪ ﻣﺎ ﺑﺎﻳﺪ ﺑﻪ ﺁﻧﻬﺎ ﭘﺮﺩﺍﺯﻳﻢ ﻭ ﺩﺍﻧﺸﻬﺎ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﻛﺎﺭﻱ ﻧﺘﻮﺍﻧﺪ ﺳﺎﺧﺖ‪.‬‬
‫ﺯﻣﻴﻨﻪ ﻛﻮﺷﺶ ﻣﺎ ﺑﺴﺎﻣﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺍﻓﺰﻭﺩﻥ ﺑﻪ ﺁﺳﺎﻳﺶ ﻭ ﺧﺮﺳﻨﺪﻱ ﺟﻬﺎﻧﻴﺎﻥ ﻭ ﺗﻜﺎﻥ ﺩﺍﺩﻥ ﺑﺨﺮﺩﻫﺎ ﻭ‬
‫ﺑﻜﺎﺭ ﺍﻧﺪﺍﺧﺘﻦ ﺁﻧﻬﺎﺳﺖ‪ .‬ﻫﺮﭼﻪ ﺍﺯ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻴﺮﻭﻧﺴﺖ ﺍﺯ ﺳﺨﻦ ﻣﺎ ﺑﻴﺮﻭﻧﺴﺖ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﻧﻴﺰ ﻫﻤﻴﻨﺴﺖ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ ﺩﻭ ﭼﻴﺰ ﺭﺍ ﺑﺎﺯ ﻧﻤﻮﺩﻡ‪:٢‬‬

‫ﻳﻜﻲ ﺁﻧﻜﻪ ﻣﺎﺩﻳﮕﺮﻱ ﺑﺎ ﻫﻮﺩﻩ ﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﭘﻲ ﻣﻴﺪﺍﺭﺩ‪ ،‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﮔﻤﺮﺍﻫﻲ ﺍﺳﺖ ﻛﻪ ﺟﻬﺎﻥ ﺑﺨﻮﺩ ﺩﻳﺪﻩ‪ .‬ﺍﺯ ﺍﻳﻦ‬
‫ﮔﻤﺮﺍﻫﻲ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺰﺭﮔﻲ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ ﻭ ﺗﻮﺍﻧﺪ ﺑﺮﺧﺎﺳﺖ‪ .‬ﻧﺒﺮﺩ ﻣﺎ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺑﺎ ﺍﻳﻦ ﮔﻤﺮﺍﻫﻲ ﻭ ﻫﻮﺩﻩ ﻫﺎﻳﺶ ﻣﻴﺒﺎﺷﺪ‪.‬‬
‫ﺩﻳﮕﺮﻱ ﺁﻧﻜﻪ ﺳﺨﻦ ﻣﺎ ﺍﺯ ﺭﻭﺍﻥ ﺩﺭ ﻣﻴﺎﻥ ﮔﻔﺘﮕﻮ ﺍﺯ ﻣﺎﺩﻳﮕﺮﻱ ﺑﻮﺩﻩ ﻭﻣﺎ ﺍﺯ ﺁﻥ ﭼﻨﺪﺍﻥ ﺳﺨﻦ ﻣﻴﺮﺍﻧﻴﻢ ﻛﻪ ﻛﺎﺭ ﻭ ﺭﺍﻩ ﻣﺎ‬
‫ﻧﻴﺎﺯﻣﻨﺪ ﺍﺳﺖ‪ .‬ﻣﺎ ﻫﺴﺘﻲ ﺭﻭﺍﻥ ﺭﺍ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﻭﺧﻮﺍﻫﺎﻛﻬﺎ‪ ٣‬ﻭ ﹸﻛﻨﺎﻛﻬﺎﻱ‪ ٤‬ﺁﻧﺮﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻴﻢ‪ .‬ﺳﺨﻦ ﺍﺯ ﭼﺒﻮﺩ ﺭﻭﺍﻥ ﻭ ﺩﻳﮕﺮ‬
‫ﭼﻴﺰﻫﺎ ﺍﺯ ﺯﻣﻴﻨﻪ ﻛﺎﺭ ﻣﺎ ﺑﻴﺮﻭﻧﺴﺖ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺁﻣﻴﻎ = ﺣﻘﻴﻘﺖ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺑﺎﺯ ﻧﻤﻮﺩﻥ = ﺑﻴﺎﻥ ﻛﺮﺩﻥ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﺧﻮﺍﻫﺎﻙ = ﺁﻧﭽﻪ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﻛﻨﺎﻙ = ﺁﻧﭽﻪ ﻛﻨﻨﺪ ‪ ،‬ﺍﻋﻤﺎﻝ‬
‫ﻧﺸﺴــﺖ ﺩﻭﻡ ‪:‬‬

‫ﭼـﮕﻮﻧﻪ ﺑﻬﺴﺘـﻲ ﺭﻭﺍﻥ ﭘﻲ ﻣﻴﺒﺮﻳـﻢ ؟‪.‬‬

‫ﺩﺭ ﻧﺸﺴﺖ ﮔﺬﺷﺘﻪ ﺍﻳﻦ ﺑﺎﺯ ﻧﻤﻮﺩﻡ ﭼﮕﻮﻧﻪ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺑﻪ ﻛﻮﺷﺸﻬﺎﻳﻲ ﺁﻏﺎﺯ ﻣﻴﻜﺮﺩﻡ ﭘﺎﺭﺩﻳﮕﺮﻱ)ﻳﺎ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ( ﺭﺍ‬
‫ﺑﺎ ﻫﻮﺩﻩ ﻫﺎﻳﺶ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﻮﺩ ﺩﻳﺪﻡ‪ .‬ﺍﻛﻨﻮﻥ ﺩﻧﺒﺎﻟﻪ ﺳﺨﻦ ﺭﺍ ﻣﻲ ﮔﻴﺮﻡ‪:‬‬
‫ﺟﺴﺘﺎﺭ‪ ١‬ﺩﺭ‬
‫ﻣﻦ ﻣﻲ ﺩﺍﻧﺴﺘﻢ ﻣﺎﺩﻳﮕﺮﻱ ﺑﺎ ﺁﻥ ﻫﻮﺩﻩ ﻫﺎﻳﺶ ﻫﻤﻪ ﺑﻴﭙﺎﺳﺖ‪ .‬ﻭﻟﻲ ﻧﻤﻲ ﺩﺍﻧﺴﺘﻢ ﭼﮕﻮﻧﻪ ﺁﻧﺮﺍ ﺑﺎﺯ ﻧﻤﺎﻳﻢ‪ْ .‬‬
‫ﺍﻧﺪﻳﺸﻪ ﺍﻡ ﺗﺎﺭﻳﻚ ﻣﻲ ﻧﻤﻮﺩ ﺗﺎ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ‪.‬ﻛﺴﺎﻧﻲ ﻛﻪ ﭘﻴﻤﺎﻥ‪ ٢‬ﺭﺍ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ ﻣﻴﺪﺍﻧﻨﺪ ﻣﺎ ﺑﻪ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺯ ﺳﺎﻝ‬
‫ﺳﻮﻡ ﺩﺭﺁﻣﺪﻳﻢ‪ ،‬ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺑﺎ ﺧﺎﻣﻮﺷﻲ ﻣﻲ ﮔﺬﺭﺍﻧﻴﺪﻳﻢ‪.‬‬
‫ﻣﻲ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻣﺎﺩﻱ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻫﺮﺟﻨﺒﻨﺪﻩ ﺍﻱ ـ ﭼﻪ ﺁﺩﻣﻲ ﻭ ﭼﻪ ﺟﺎﻧﻮﺭﺍﻥ ﻭ ﭼﻪ ﻫﺮﭼﻪ ﺩﻳﮕﺮـ ﺳﺮﭼﺸﻤﻪ‬
‫ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﻛﻨﺎﻛﻬﺎﻱ ﺍﻭ»ﺧﻮﺩﺧﻮﺍﻫﻲ« ﺍﺳﺖ‪ .‬ﻫﺮﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺗﻨﻬﺎ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫﺪ ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺧﻮﺍﻫﺪ‪.‬‬
‫ﻣﺜﻼ ﻳﻚ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺑﮕﻴﺮﻳﻢ‪ :‬ﺗﻨﻬﺎ ﺧﻮﺩ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﻭ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﻣﻴﺨﻮﺍﻫﺪ‪ .‬ﻣﻴﭽﺮﺩ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺷﻜﻢ‬
‫ﺧﻮﺩ ﺭﺍ ﺳﻴﺮﮔﺮﺩﺍﻧﺪ‪ ،‬ﻣﻴﺨﻮﺍﺑﺪ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺁﺳﻮﺩﻩ ﺷﻮﺩ‪ ،‬ﺟﻔﺖ ﺧﻮﺩ ﺭﺍ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﺩ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺑﺎ ﺍﻭ ﻛﺎﻡ ﮔﺰﺍﺭﺩ‪ ،‬ﺑﺎ‬
‫ﮔﻮﺳﻔﻨﺪ ﺩﻳﮕﺮﻱ ﺷﺎﺥ ﺑﺸﺎﺥ ﻣﻴﺎﻧﺪﺍﺯﺩ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ُﺑﺮﻭ ﭼﻴﺮﮔﻲ ﻧﻤﺎﻳﺪ‪ .‬ﻛﺎﺭﻱ ﻛﻪ ﺳﻮﺩﺵ ﺑﺨﻮﺩﺵ ﻧﺒﺎﺷﺪ ﺍﺯﻭ ﻧﺘﻮﺍﻥ ﻳﺎﻓﺖ‪.‬‬
‫ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﮔﻔﺘﻪ ﺍﻧﺪ‪ .‬ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺩﺭ ﺯﻣﻴﻨﻪ ﺟﺎﻧﻮﺭﺍﻥ ﺍﺯ ﻫﺮﺑﺎﺭﻩ ﺭﺍﺳﺘﺴﺖ‪ .‬ﻛﺎﺭﻫﺎﻱ‬
‫ﮔﻮﺳﻔﻨﺪ ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﻣﻴﮕﻮﻳﻴﺪ‪ .‬ﺍﻣﺎ ﺁﺩﻣﻲ‪ ،‬ﻣﺎ ﺩﺭﻭ ﻧﻴﺰ ﭼﻨﻴﻦ ﻛﺎﺭﻫﺎﻳﻲ ﻣﻲ ﻳﺎﺑﻴﻢ‪ .‬ﺁﺩﻣﻲ ﻧﻴﺰ ﻣﻴﺨﻮﺭﺩ ﻭ ﻣﻴﺨﻮﺍﺑﺪ ﻭ ﺯﻥ‬
‫ﻣﻴﮕﻴﺮﺩ ﻭ ﺭﺧﺖ ﻣﻴﭙﻮﺷﺪ ﻭ ﺧﺎﻧﻪ ﻣﻴﺴﺎﺯﺩ ﻭ ﺑﮕﺮﺩﺵ ﻣﻴﺮﻭﺩ ﻭ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻣﻲ ﻧﺒﺮﺩﺩ ﻭ ﻣﻴﺠﻨﮕﺪ ﻭ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺟﺰ ﺍﺯ ﺭﻭﻱ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﻴﺴﺖ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﻣﺎ ﺩﺭ ﺁﺩﻣﻲ ﻳﻜﺮﺷﺘﻪ ﻛﺎﺭﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺭﻭﻱ ﺧﻮﺩﺧﻮﺍﻫﻲ‬
‫ﻧﻴﺴﺖ ﺑﻪ ﺁﺧﺸﻴﺞ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﻴﺰ ﻫﺴﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﻣﺜﻞ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺷﻤﺎ ﺭﻭﺯ ﺳﺮﺩ ﺯﻣﺴﺘﺎﻥ ﺍﺯ ﺧﻴﺎﺑﺎﻥ ﻣﻲ ﮔﺬﺭﻳﺪ‪ .‬ﻣﺮﺩ ﺑﻴﻨﻮﺍﻳﻲ ﺭﺍ ﻣﻲ ﺑﻴﻨﻴﺪ ﭘﺎﻟﺘﻮ ﺑﺘﻨﺶ ﻧﻴﺴﺖ ﻭ ﺍﺯ‬
‫ﺳﺮﻣﺎ ﻣﻲ ﭼﺎﻳﺪ‪ ٣‬ﻭ ﺑﺨﻮﺩ ﻣﻲ ﻟﺮﺯﺩ‪ .‬ﺩﻟﺘﺎﻥ ﺑﻪ ﺍﻭ ﻣﻴﺴﻮﺯﺩ‪ .‬ﭘﺎﻟﺘﻮ ﺧﻮﺩ ﺭﺍ ﺩﺭﺁﻭﺭﺩﻩ ﺑﻪ ﺍﻭ ﻣﻴﺪﻫﻴﺪ‪ .‬ﭼﻮﻥ ﻣﻴﭙﻮﺷﺪ ﻭ ﺍﻧﺪﻛﻲ‬
‫ﺁﺳﻮﺩﻩ ﻣﻴﺸﻮﺩ ﺷﺎﺩ ﻣﻴﮕﺮﺩﻳﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺳﻪ ﭼﻴﺰ ﻫﺴﺖ ﻛﻪ ﺑﻪ ﺁﺧﺸﻴﺞ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪:‬‬
‫‪ ١‬ـ ﺍﻭ ﻛﻪ ﻣﻲ ﭼﺎﻳﻴﺪﻩ ﻭ ﻣﻲ ﻟﺮﺯﻳﺪﻩ‪ ،‬ﺩﻝ ﺷﻤﺎ ﭼﺮﺍ ﺳﻮﺧﺘﻪ؟‪ .‬ﺍﺯ ﭼﺎﻳﻴﺪﻥ ﻭ ﻟﺮﺯﻳﺪﻥ ﺍﻭ ﺑﺸﻤﺎ ﭼﻪ؟‪ .‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﭼﻪ‬
‫ﹸﺷﻮﻧﺪﻱ‪ ٤‬ﺍﺯ ﻣﺎﺩﻳﮕﺮﻱ ﺗﻮﺍﻥ ﭘﻨﺪﺍﺷﺖ؟‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺟﺴﺘﺎﺭ )ﺑﺮ ﻭﺯﻥ ﮔﻔﺘﺎﺭ( = ﻣﺒﺤﺚ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪» -٢‬ﭘﻴﻤﺎﻥ« ﻧﺎﻡ ﻧﺸﺮﻳﻪ ﺍﻳﺴﺖ ﻛﻪ ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﻭﻱ ﺍﺯ ﺍﻭﻝ ﺁﺫﺭ ‪ ١٣١٢‬ﺁﻧﺮﺍ ﻣﻨﺘﺸﺮ ﺳﺎﺧﺖ‪.‬‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﭼﺎﻳﻴﺪﻥ = ﺍﺯ ﺳﺮﻣﺎ ﻧﺎﺁﺳﻮﺩﻩ ﺷﺪﻥ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﺷﻮﻧﺪ )ﺑﺮ ﻭﺯﻥ ﺑﻠﻨﺪ( = ﺩﻟﻴﻞ ‪ ،‬ﻣﻮﺟﺐ ‪ ،‬ﻋﻠﺖ‬
‫‪١٣‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫‪ ٢‬ـ ﭼﮕﻮﻧﻪ ﭘﺎﻟﺘﻮ ﺭﺍ ﺩﺭﺁﻭﺭﺩﻩ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺍﻳﺪ؟‪ .‬ﭼﮕﻮﻧﻪ ﺧﻮﺩ ﺭﺍ ﺩﭼﺎﺭ ﺭﻧﺞ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺁﺳﻮﺩﮔﻲ ﺍﻭ ﺭﺍ ﺧﻮﺍﺳﺘﻪ ﺍﻳﺪ؟‪.‬‬
‫ﺍﮔﺮ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ ﺑﺎﻳﺴﺘﻲ ﺷﻤﺎ ﻛﻼﻩ ﺍﻭ ﺭﺍ ﻫﻢ ﺍﺯ ﺳﺮﺵ ﺑﺮﺩﺍﺭﻳﺪ ﻭ ﺭﺧﺘﻬﺎﻳﺶ ﺍﺯ ﺗﻨﺶ ﺑﻜﻨﻴﺪ‪ .‬ﻧﻪ ﺍﻳﻨﻜﻪ ﺩﺍﺷﺘﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ‬
‫ﺍﻭ ﺩﻫﻴﺪ‪.‬‬
‫‪٣‬ـ ﺍﻭ ﻛﻪ ﭘﺎﻟﺘﻮ ﺭﺍ ﭘﻮﺷﻴﺪﻩ ﻭ ﻛﻤﻲ ﺁﺳﻮﺩﻩ ﮔﺮﺩﻳﺪﻩ ﺷﻤﺎ ﺭﺍ ﭼﻜﺎﺭ ﻛﻪ ﺷﺎﺩﻣﺎﻥ ﺷﻮﻳﺪ؟‪ .‬ﺍﺯ ﺁﺳﻮﺩﻥ ﺍﻭ ﺑﺸﻤﺎ ﭼﺴﻮﺩﻱ‬
‫ﺑﻮﺩﻩ ﻭ ﻳﺎ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ؟‪ .‬ﺍﻳﻦ ﻛﺎﺭ ﭼﻪ ﹸﺷﻮﻧﺪﻱ ﺍﺯ ﻣﺎﺩﻳﮕﺮﻱ ﺩﺍﺷﺘﻪ؟‪.‬‬
‫ﻣﺎﻧﻨﺪﻩ ﺍﻳﻨﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪ :‬ﺷﻤﺎ ﺩﺭﺍﻳﺮﺍﻥ ﻧﺸﺴﺘﻪ ﺍﻳﺪ ﻭ ﻣﻴﺸﻨﻮﻳﺪ ﺗﻮﺍﻧﮕﺮﻱ ﺩﺭﺁﻣﺮﻳﻜﺎ ﺑﻴﻨﻮﺍﻳﺎﻥ ﺭﺍ ﮔﺮﺩ ﺁﻭﺭﺩﻩ ﺧﺎﻧﻪ ﻭ‬
‫ﺯﻧﺪﮔﺎﻧﻲ ﺑﺮﺍﻱ ﺁﻧﻬﺎ ﺁﻣﺎﺩﻩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﺍﺯ ﺍﻳﻦ ﺷﻨﻴﺪﻥ ﺧﺸﻨﻮﺩ ﻭ ﺷﺎﺩﻣﺎﻥ ﻣﻴﮕﺮﺩﻳﺪ‪ .‬ﺍﺯ ﺑﻴﻨﻮﺍﻳﺎﻥ ﺁﻣﺮﻳﻜﺎ ﺑﺸﻤﺎ ﭼﻪ؟‪ .‬ﭼﻪ‬
‫ﻫﻤﺒﺴﺘﮕﻲ ﺩﺭ ﻣﻴﺎﻧﺴﺖ؟‪ ...‬ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﻴﺨﻮﺍﻧﻴﺪ ﺑﺨﺖ ﻧﺼﺮ ﺳﺘﻤﮕﺮ ﻣﻴﺒﻮﺩﻩ ﻭ ﺑﻪ ﺟﻬﻮﺩﺍﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﺳﺘﻤﻬﺎ ﻛﺮﺩﻩ ﻭ ﺍﻭ ﺭﺍ‬
‫ﺩﺷﻤﻦ ﻣﻴﺪﺍﺭﻳﺪ‪ .‬ﺍﺯ ﻳﻜﺪﺍﺳﺘﺎﻥ ﭼﻨﺪ ﻫﺰﺍﺭﺳﺎﻟﻪ ﺑﺸﻤﺎ ﭼﻜﺎﺭ ﺍﺳﺖ؟‪.‬‬
‫ﺑﺎﺭﻫﺎ ﺩﻳﺪﻩ ﺷﺪﻩ ﻛﻪ ﻛﺴﺎﻧﻲ ﺩﺭ ﺭﺍﻩ ﺩﻟﺴﻮﺯﻱ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺩﺭ ﺗﺒﺮﻳﺰ ﺩﻩ ﭘﺎﻧﺰﺩﻩ ﺳﺎﻝ ﭘﻴﺶ ﺳﻴﻠﻲ ﺁﻣﺪ‬
‫ﻛﻪ ﺑﻪ ﺷﻬﺮ ﻭ ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺭﺳﺎﻧﻴﺪ‪ .‬ﻳﻜﺰﻥ ﻭ ﻳﻜﻤﺮﺩ ﺭﻭﺳﺘﺎﻳﻲ ﻛﻪ ﺩﭼﺎﺭ ﮔﺰﻧﺪ ﮔﺮﺩﻳﺪﻩ ﻭ ﺑﺮﺍﻱ ﺩﺭﻣﺎﻥ ﺑﻪ‬
‫ﺑﻴﻤﺎﺭﺳﺘﺎﻥ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺑﻮﺩﻧﺪ ﺁﻧﺰﻥ ﺩﺍﺳﺘﺎﻥ ﺧﻮﺩ ﺭﺍ ﭼﻨﻴﻦ ﻣﻴﮕﻔﺘﻪ‪» :‬ﻣﺮﺍ ﺳﻴﻞ ﺭﺑﻮﺩﻩ ﻣﻲ ْﺑﺮﺩ‪ .‬ﺟﻮﺍﻧﻲ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺳﻴﻞ‬
‫ﺭﻫﺎﻧﻴﺪﻩ ﺑﻪ ﺭﻭﻱ ﺳﻨﮕﻲ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩ ﻫﻤﺎﻧﻜﻪ ﭼﺸﻤﺶ ﺑﻤﻦ ﺍﻓﺘﺎﺩ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﺏ ﺍﻧﺪﺍﺧﺖ ﻭ ﺷﻨﺎﻛﻨﺎﻥ ﺑﻤﻦ ﺭﺳﻴﺪﻩ ﮔﺮﻓﺖ ﻭ‬
‫ﺑﺎ ﺩﺷﻮﺍﺭﻱ ﺑﻪ ﺭﻭﻱ ﺁﻧﺴﻨﮓ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﻫﻨﮕﺎﻡ ﺍﻳﻦ ﻣﺮﺩ ﭘﻴﺪﺍ ﺷﺪ ﻛﻪ ﺍﻭ ﺭﺍ ﻧﻴﺰ ﺳﻴﻞ ﺭﺑﻮﺩﻩ ﻣﻲ ﺑﺮﺩ‪ .‬ﺁﻥ ﺟﻮﺍﻥ‬
‫ﺑﺎﺯﮔﺸﺖ ﻭ ﺁﻧﺮﺍ ﻧﻴﺰ ﮔﺮﻓﺖ ﻭ ﺑﻪ ﺭﻭﻱ ﺳﻨﮓ ﺭﺳﺎﻧﻴﺪ ﻭﻟﻲ ﭼﻮﻥ ﺩﺭﺁﻧﻤﻴﺎﻥ ﺧﻮﺩﺵ ﺍﺯ ﺗﺎﺏ ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩ ﻧﺘﻮﺍﻧﺴﺖ ﺑﺎﻻﻱ‬
‫ﺳﻨﮓ ﺑﻴﺎﻳﺪ ﻭ ﺳﻴﻞ ﺍﻭ ﺭﺍ ﻏﻠﺘﺎﻧﻴﺪ ﻭ ﺑﺎ ﺧﻮﺩ ﺑﺮﺩ‪ .‬ﻣﺎ ﺩﻭ ﺗﻦ ﺭﺍ ﺭﻫﺎ ﮔﺮﺩﺍﻧﻴﺪ ﻭﻟﻲ ﺧﻮﺩﺵ ﻧﺎﺑﻮﺩ ﺷﺪ ﻭ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺖ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻧﻬﺎ ﺑﻴﺸﻤﺎﺭ ﺑﻮﺩﻩ‪ .‬ﺍﻳﻨﻬﺎ ﻣﺎ ﺭﺍ ﺭﺍﻩ ﻣﻲ ﻧﻤﺎﻳﺪ‪ ١‬ﻛﻪ ﻫﻤﻪ ﻛﺎﺭﻫﺎﻱ ﺁﺩﻣﻲ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﺧﻮﺩﺧـﻮﺍﻫﻲ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﻠﻜﻪ ﭼﻨﺎﻧﻜﻪ ﻳﻜﺮﺷﺘﻪ ﺁﻧﻬﺎ ﺍﺯ ﺭﻭﻱ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪ ،‬ﻳﻜﺮﺷﺘﻪ ﺩﻳﮕﺮ ﻧﻴﺰ ﺍﺯ ﺭﺍﻩ ﺩﻟﺴﻮﺯﻱ ﺑﺪﻳﮕﺮﺍﻥ ﻭ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﻣﺎﻧﻨﺪ‬
‫ﺍﻳﻨﻬﺎﺳﺖ‪.‬‬
‫ﺍﻳﻨﺴﺖ ﻣﺎ ﺑﻪ ﻳﻚ ﻫﻮﺩﻩ ﺑﺰﺭﮔﻲ ﺭﺍﻩ ﻣﻲ ﺑﺮﻳﻢ ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺁﺩﻣﻲ ﺩﺍﺭﺍﻱ ﺩﻭ ﮔﻮﻫﺮ ﺟﺪﺍﮔﺎﻧﻪ ﺍﺳﺖ‪:‬‬
‫ﻳﻜﻲ ﮔﻮﻫﺮﻱ ﻛﻪ ﺑﺎ ﻫﻤﻪ ﺟﺎﻧﻮﺭﺍﻥ ﺩﺭ ﺁﻥ ﻳﻜﺴﺎﻧﺴﺖ‪ ،‬ﮔﻮﻫﺮﻱ ﻛﻪ ﺳﺮﭼﺸﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ‬
‫ﻛﻨﺎﻛﻬﺎﻳﺶ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪.‬‬
‫ﺩﻳﮕﺮﻱ ﮔﻮﻫﺮﻱ ﻛﻪ ﻭﻳﮋﻩ ﺧﻮﺩ ﺍﻭﺳﺖ‪ ،‬ﮔﻮﻫﺮﻱ ﻛﻪ ﺳﺮﭼﺸﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﻛﻨﺎﻛﻬﺎﻳﺶ ﺩﻟﺴﻮﺯﻱ‬
‫ﻭ ﻧﻴﻜﺨﻮﺍﻫﻴﺴﺖ‪.‬‬
‫ﻣﻲ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻫﺮ ﺟﺎﻧﻮﺭﻱ ﺩﺍﺭﺍﻱ ﺩﻭ ﭼﻴﺰ ﺍﺳﺖ‪ :‬ﻳﻜﻲ ﺗﻦ ﻛﻪ ﻫﻤﺎﻥ ﮔﻮﺷﺖ ﻭ ﺍﺳﺘﺨﻮﺍﻥ ﻭ ﺭﮒ ﻭ ﭘﻮﺳﺖ ﺍﺳﺖ‪،‬‬
‫ﺩﻳﮕﺮﻱ ﺟﺎﻥ ﻛﻪ ﻧﻴﺮﻭﻱ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪ .‬ﻧﻴﺮﻭﻳﻴﺴﺖ ﻛﻪ ﺑﺎ ﮔﺮﺩﺵ ﺧﻮﻥ ﺑﺮﭘﺎﺳﺖ‪ .‬ﻟﻴﻜﻦ ﺁﺩﻣﻲ ﺟﺰ ﺁﻥ ﺩﻭ‪ ،‬ﺩﺍﺭﺍﻱ ﭼﻴﺰﻳﺴﺖ‬
‫ﻛﻪ ﻣﺎ ﺁﻧﺮﺍ »ﺭﻭﺍﻥ« ﻣﻲ ﻧﺎﻣﻴﻢ‪ .‬ﭘﻲ ﺑﺮﺩﻥ ﻣﺎ ﺑﻪ ﺭﻭﺍﻥ ﺍﺯ ﺍﻳﻨﺮﺍﻩ ﻣﻴﺒﺎﺷﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺭﻭﺷﻨﻲ ﺳﺨﻦ ﺑﺎﻳﺪ ﺩﻭ ﻧﻜﺘﻪ ﺭﺍ ﺑﺪﻳﺪﻩ ﮔﺮﻓﺖ‪:٢‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺭﺍﻩ ﻧﻤﻮﺩﻥ = ﺭﺍﻫﻨﻤﺎﻳﻲ ﻛﺮﺩﻥ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ = ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻦ‬
‫‪١٤‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻳﻜﻲ ﺁﻧﻜﻪ ﺁﺩﻣﻲ ﻛﺎﺭﻫﺎﻳﺶ ﺑﻪ ﺩﻭ ﮔﻮﻧﻪ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺁﺧﺸﻴﺞ‪ ١‬ﻫﻤﺴﺖ‪ .‬ﻳﻜﺒﺎﺭ ﻣﻴﺒﻴﻨﻲ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﻲ ﺭﺑﺎﻳﺪ‪،‬‬
‫ﻭ ﺑﺮ ﺳﺮ ﺍﻧﺪﻙ ﭼﻴﺰﻱ ﺑﺎ ﺑﺮﺍﺩﺭﺵ ﻛﺸﺎﻛﺶ ﻣﻴﻜﻨﺪ ﻭ ﺩﻳﮕﺮ ﺑﺎﺭ ﻣﻴﺒﻴﻨﻲ ﺍﺯ ﺩﺭﻣﺎﻧﺪﮔﺎﻥ ﺩﺳﺖ ﻣﻴﮕﻴﺮﺩ ﻭ ﭘﻮﻟﻬﺎﻳﻲ ﺑﻪ ﺑﻴﻨﻮﺍﻳﺎﻥ‬
‫ﺑﻴﮕﺎﻧﻪ ﻣﻴﺪﻫﺪ‪ .‬ﺩﺭ ﺗﺒﺮﻳﺰ ﺣﺎﺟﻲ ﺍﺑﻮﺍﻟﻘﺎﺳﻢ ﻧﺎﻣﻲ ﺑﺎﺯﺭﮔﺎﻥ ﻣﻴﺒﻮﺩ‪ .‬ﻣﻲ ﮔﻔﺘﻨﺪﻱ ﺑﺴﻴﺎﺭ ﺁﺯﻣﻨﺪ ﺍﺳﺖ ﻭ ﻳﻜﻘﺮﺍﻥ ﻭ ﻳﻜﻘﺮﺍﻥ ﭘﻮﻝ‬
‫ﻣﻴﺘﻮﺯﺩ‪ ٢‬ﻭ ﻣﻲ ﺍﻧﺒﺎﺯﺩ‪ .‬ﻫﻤﻴﻦ ﻣﺮﺩ ﺩﺭﺳﺎﻝ ﮔﺮﺍﻧﻲ ﻭﺧﺸﻜﺴﺎﻟﻲ ﺭﺍﺩﻣﺮﺩﺍﻧﻪ ﺑﻪ ﻧﮕﻬﺪﺍﺭﻱ ﺑﻴﻨﻮﺍﻳﺎﻥ ﺑﺮﺧﺎﺳﺖ ﻭ ﭘﻮﻟﻬﺎﻱ ﺑﺴﻴﺎﺭﻱ‬
‫ﺩﺭ ﺁﻧﺮﺍﻩ ﺑﻜﺎﺭ ﺑﺮﺩ‪.‬‬
‫ﺩﻳﮕﺮﻱ ﺁﻧﻜﻪ ﺟﺎﻧﻮﺭﺍﻥ ﺍﺯ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭﺩﻟﺴﻮﺯﻱ ﺑﻬﺮﻩ ﻧﻤﻴﺪﺍﺭﻧﺪ ﻭ ﻛﺎﺭﻫﺎﻱ ﺁﻧﻬﺎ ﺟﺰ ﺑﻴﻜﺴﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺷﻤﺎ‬
‫‪٣‬‬
‫ﺑﺎﺭﻫﺎ ﺩﻳﺪﻩ ﺍﻳﺪ ﮔﻮﺳﻔﻨﺪﻱ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﺳﺮ ﻣﻲ ﺑﺮﻧﺪ‪ ،‬ﮔﻮﺳﻔﻨﺪﺍﻥ ﺩﻳﮕﺮ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺁﻥ ﺁﺳﻮﺩﻩ ﻣﻴﭽﺮﻧﺪ ﻭ ﭘﺮﻭﺍﻳﻲ‬
‫ﻧﻤﻴﺪﺍﺭﻧﺪ‪ .‬ﺑﺎﺭﻫﺎ ﺩﻳﺪﻩ ﺍﻳﺪ ﺍﺳﺐ ﺩﺭﺷﻜﻪ ﻣﻲ ﻟﻐﺰﺩ ﻭ ﻣﻲ ﺍﻓﺘﺪ ﻭ ﭘﺎﻳﺶ ﻣﻴﺸﻜﻨﺪ ﻭ ﺍﺳﺐ ﻫﻤﺮﺍﻫﺶ ﺑﺠﺎﻱ ﺩﻟﺴﻮﺯﻱ‪ ،‬ﻟﮕﺪﻱ‬
‫ﻫﻢ ﺑﻪ ﭘﻬﻠﻮﻱ ﺍﻭ ﻣﻴﺰﻧﺪ‪.‬‬
‫ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻨﻬﺎ‪ ،‬ﺍﮔﺮ ﻛﺴﻲ ﻫﻮﺵ ﮔﻤﺎﺭﺩ ﻫﻤﻴﺸﻪ ﺁﺩﻣﻲ ﺩﻭﺩﻟﺴﺖ‪ ،‬ﻫﻤﻴﺸﻪ ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩ ﺩﺭ ﻛﺸﺎﻛﺸﺴﺖ‪ .‬ﺑﺎ ﻳﻜﻲ‬
‫ﺩﺭ ﺧﺸﻢ ﺷﺪﻩ ﺳﻴﻠﻲ ﺑﺮﻭﻳﺶ ﻣﻲ ﺯﻧﺪ ﻭ ﭘﺲ ﺍﺯ ﻛﻤﻲ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ ﻣﻲ ﭘﻮﺯﺩ‪ ٤‬ﻭ ﺁﻣﺮﺯﺵ ﻣﻲ ﻃﻠﺒﺪ‪ .‬ﺍﺯ ﺑﻴﻨﻮﺍﻳﻲ ﺑﺮ ﺳﺮ ﺭﺍﻩ‬
‫ﺩﺳﺖ ﻧﮕﺮﻓﺘﻪ ﻣﻴﮕﺬﺭﺩ ﻭ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﮔﺎﻡ ﭘﺸﻴﻤﺎﻥ ﺷﺪﻩ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ ﻭ ﭘﻮﻟﻲ ﻳﺎ ﭼﻴﺰﻱ ﻣﻴﺪﻫﺪ‪.‬‬
‫ﺷﻤﺎ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺍﺯ ﻛﺴﻲ ﺑﻴﻔﺮﻫﻨﮕﻲ ﻭ ﻧﺎﭘﺎﺳﺪﺍﺭﻱ ﺩﻳﺪﻩ ﺍﻳﺪ ﺑﺎ ﺧﻮﺩ ﻣﻴﮕﻮﻳﻴﺪ ﺑﺮ ﺳﺮﺵ ﻛﻮﺑﻢ ﻭﺳﺰﺍﻳﺶ ﺩﻫﻢ ﻭ ﺩﺭ‬
‫ﻫﻤﺎﻥ ﻫﻨﮕﺎﻡ ﻧﻴﺮﻭﻱ ﺩﻳﮕﺮﻱ ﺍﺯ ﺩﺭﻭﻧﺘﺎﻥ ﺷﻤﺎ ﺭﺍ ﺍﺯ ﺁﻥ ﻛﺎﺭ ﺑﺎﺯ ﻣﻴﺪﺍﺭﺩ‪.‬‬
‫ﺑﻴﮕﻔﺘﮕﻮﺳﺖ ﻛﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻳﻚ ﮔﻮﻫﺮ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﻳﻚ ﺳﺮﭼﺸﻤﻪ ﺩﻭ ﻛﺎﺭ ﺑﻪ ﺁﺧﺸﻴﺞ ﻫﻢ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻳﻚ‬
‫ﻧﻴﺮﻭ ﻧﺘﻮﺍﻧﺪ ﻫﻢ ﺑﺮﺍﻧﮕﻴﺰﺩ ﻭ ﻫﻢ ﺑﺎﺯ ﺩﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﺳﺎﻝ ﺳﻮﻡ ﭘﻴﻤﺎﻥ ﻛﻪ ﻧﺨﺴﺖ ﺑﺎﺭ ﺍﺯ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺴﺨﻦ ﭘﺮﺩﺍﺧﺘﻴﻢ ﻛﺴﺎﻧﻲ ﭼﻮﻥ ﭼﻴﺰﻱ ﺗﺎﺯﻩ ﻣﻲ ﺷﻨﻴﺪﻧﺪ ﺑﻪ ﺍﻳﺮﺍﺩﻫﺎﻱ‬
‫ﺧﺎﻣﻲ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻛﻪ ﻳﻜﺎﻳﻚ ﭘﺎﺳﺦ ﺩﺍﺩﻳﻢ‪ ،‬ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﻳﺎﺩ ﻣﻴﻜﻨﻢ‪:‬‬
‫ﺑﺮﺧﻲ ﮔﻔﺘﻨﺪ‪ :‬ﻣﺎ ﺩﺭ ﺩﻟﻬﺎﻱ ﺟﺎﻧﻮﺭﺍﻥ ﻧﻴﺴﺘﻴﻢ‪ .‬ﺍﺯ ﻛﺠﺎ ﻛﻪ ﺁﻧﻬﺎ ﺍﻧﺪﻭﻩ ﻫﻢ ﻧﻤﻲ ﺧﻮﺭﻧﺪ؟!‪ .‬ﮔﻮﺳﻔﻨﺪﻱ ﺭﺍ ﻛﻪ‬
‫ﺳﺮ ﻣﻲ ﺑْﺮﻧﺪ ﺍﺯ ﻛﺠﺎ ﻛﻪ ﮔﻮﺳﻔﻨﺪﺍﻥ ﺩﻳﮕﺮ ﺩﻟﻬﺎﺷﺎﻥ ﻧﻤﻲ ﺳﻮﺯﺩ؟!‪ .‬ﭘﺎﺳﺦ ﺩﺍﺩﻳﻢ‪ُ :‬ﺳ ِﻬﺸﻬﺎ‪ ٥‬ﺩﺭ ﺩﻟﻬﺎﻱ ﺟﺎﻧﻮﺭﺍﻥ‬
‫)ﻭ ﻫﻤﭽﻨﺎﻥ ﺁﺩﻣﻴﺎﻥ( ﻧﺸﺎﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺑﻴﺮﻭﻥ ﻧﻤﻮﺩﺍﺭ ﺍﺳﺖ‪ .‬ﮔﺮﺑﻪ ﻳﺎ ﺳﮓ ﻛﻪ ﺧﺸﻢ ﮔﺮﻓﺘﻪ ﻳﺎ ﺗﺮﺳﻴﺪﻩ ﻳﺎ‬
‫ﺩﺭ ﭘﻲ ﭼﺎﭘﻠﻮﺳﻴﺴﺖ‪ ،‬ﻫﺮﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺍﺯ ﺑﻴﺮﻭﻥ ﭘﺪﻳﺪﺍﺭﺍﺳﺖ‪ .‬ﺩﻟﺴﻮﺯﻱ ﻧﻴﺰ ﺍﮔﺮ ﺑﻮﺩﻱ ﭘﺪﻳﺪﺍﺭﺷﺪﻱ‪.‬‬
‫ﺑﺮﺧﻲ ﻣﻲ ﮔﻔﺘﻨﺪ‪ :‬ﮔﺎﻭﻱ ﺭﺍ ﻛﻪ ﺑﻜﹸﺸﻨﺪ ﮔﺎﻭﻫﺎﻱ ﺩﻳﮕﺮ ﺧﺸﻢ ﮔﻴﺮﻧﺪ ﻭ ﺩﻳﻮﺍﻧﻪ ﻭﺍﺭ ﺁﻭﺍﺯﻫﺎﻳﻲ ﺩﺭﺁﻭﺭﻧﺪ‪ .‬ﺍﻳﻨﺴﺖ ﺩﺭ‬
‫ﺭﻭﺳﺘﺎﻫﺎ ﭼﻮﻥ ﮔﺎﻭﻱ ﺭﺍ ﺑﻜﺸﻨﺪ ﺧﺎﻙ ﺑﺮﻭﻱ ﺧﻮﻧﺶ ﺭﻳﺰﻧﺪ ﻛﻪ ﭼﺸﻢ ﮔﺎﻭﻫﺎﻱ ﺩﻳﮕﺮ ﻧﻴﻔﺘﺪ‪ .‬ﺷﺒﻲ ﺩﺭ ﻣﻬﺎﺑﺎﺩ ﻳﻜﻲ ﺍﺯ‬
‫ﻣﻼﻳﺎﻥ ﺁﻧﺠﺎ ﺍﻳﻦ ﺍﻳﺮﺍﺩ ﺭﺍ ﻣﻴﮕﺮﻓﺖ‪ .‬ﭘﺮﺳﻴﺪﻡ ﺁﻳﺎ ﺁﺯﻣﻮﺩﻩ ﺍﻳﺪ ﻛﻪ ﺧﺸﻢ ﮔﺎﻭﻫﺎ ﺍﺯ ﭘﻲ ﺑﺮﺩﻥ ﺑﻜﺸﺘﮕﻲ ﻳﻚ ﮔﺎﻭ ﺍﺳﺖ ﻳﺎ ﺍﺯ‬
‫ﺩﻳﺪﻥ ﺧﻮﻥ ﺳﺮﺥ؟!‪ .‬ﮔﻔﺖ‪ :‬ﻧﻴﺎﺯﻣﻮﺩﻩ ﺍﻳﻢ‪ .‬ﮔﻔﺘﻢ‪ :‬ﻫﻤﻪ ﺷﻨﻴﺪﻩ ﺍﻳﻢ ﻛﻪ ﮔﺎﻭ ﺍﺯ ﺭﻧﮓ ﺳﺮﺥ ﺑﺮﺁﺷﻮﺑﺪ ﻭ ﺧﺸﻢ ﮔﻴﺮﺩ‪ .‬ﭘﺲ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺁﺧﺸﻴﺞ = ﺿﺪ ‪ ،‬ﻧﻘﻴﺾ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺗﻮﺯﻳﺪﻥ = ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﭘﺮﻭﺍ = ﺗﻮﺟﻪ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﭘﻮﺯﻳﺪﻥ= ﭘﻮﺯﺵ ﺧﻮﺍﺳﺘﻦ ‪ ،‬ﻋﺬﺭﺧﻮﺍﻫﻲ ﻛﺮﺩﻥ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٥‬ﺳﻬﺶ = ﺍﺣﺴﺎﺱ‬
‫‪١٥‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﮔﻤﺎﻥ ﺑﻴﺸﺘﺮ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ ﺩﻳﺪﻥ ﺧﻮﻥ ﻧﻴﺰ ﺍﻳﻦ ﹸﺷﻮﻧﺪ ﺩﺭ ﻛﺎﺭﺳﺖ‪ .‬ﺍﮔﺮ ﭘﻲ ﺑﺮﺩﻥ ﺑﻪ ﻛﺸﺘﮕﻲ ﮔﺎﻭ ﺑﻮﺩﻱ‪ ،‬ﭘﻮﺷﻴﺪﻥ ﺭﻭﻱ‬
‫ﺧﻮﻥ ﺳﻮﺩﻱ ﻧﺪﺍﺩﻱ‪ .‬ﺍﺯ ﻧﺒﻮﺩﻧﺶ ﺑﻪ ﻛﺸﺘﮕﻴﺶ ﭘﻲ ﺑﺮﺩﻧﺪﻱ ﻭ ﺁﻧﭽﻪ ﺑﺎﻳﺴﺘﻲ ﻛﺮﺩﻧﺪﻱ‪.‬‬
‫ﺑﺮﺧﻲ ﻫﻮﺵ ﺗﻨﺪ ﻭ ﺯﻳﺮﻛﻲ ﺑﺮﺧﻲ ﺟﺎﻧﻮﺭﺍﻥ ﺭﺍ ﺑﻪ ﺭﺥ ﻣﺎ ﻣﻲ ﻛﺸﻴﺪﻧﺪ‪ .‬ﭘﺎﺳﺦ ﺩﺍﺩﻳﻢ‪ :‬ﻫﻮﺵ ﭼﻴﺰ ﺩﻳﮕﺮ ﺍﺳﺖ ﻭ ﺁﻧﭽﻪ‬
‫ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ ﭼﻴﺰ ﺩﻳﮕﺮ‪ .‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺟﺎﻧﻮﺭﺍﻥ ﺩﺭﻳﺎﻓﺘﻬﺎﻳﻲ ﻣﻴﺪﺍﺭﻧﺪ ﻛﻪ ﺩﺭ ﺁﺩﻣﻲ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻫﻤﺎﻧﺤﺎﻝ ﺍﺯ ﺩﻟﺴﻮﺯﻱ ﺑﻪ‬
‫ﻳﻜﺪﻳﮕﺮ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﻲ ﺑﻬﺮﻩ ﻣﻴﺒﺎﺷﻨﺪ‪ .‬ﻣﺜﻼ ﺳﮓ ﻫﻮﺵ ﺷﮕﻔﺖ ﺍﻧﮕﻴﺰﻱ ﻣﻴﺪﺍﺭﺩ ﻭ ﺍﻣﺮﻭﺯ ﭼﻪ ﺩﺭ ﺟﻨﮓ ﻭ ﭼﻪ ﺩﺭ‬
‫ﻛﺎﺭﻫﺎﻱ ﭘﻠﻴﺴﻲ ﺍﺯ ﻫﻮﺵ ﺍﻭ ﺳﻮﺩﺟﻮﻳﻲ ﻣﻴﺸﻮﺩ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺩﺭ ﺳﮓ ﹸﻛﺸﻴﻬﺎ ﻣﻲ ﺑﻴﻨﻴﻢ ﻳﻜﻲ ﺭﺍ ﻛﻪ ﺯﻫﺮ ﺧﻮﺭﺍﻧﻴﺪﻩ ﺍﻧﺪ ﻭ‬
‫ﺩﺭﻏﻠﺘﻴﺪﻩ ﺟﺎﻥ ﻣﻴﻜﹶﻨﺪ‪ ،‬ﺳﮕﻬﺎﻱ ﺩﻳﮕﺮ ﺩﺭ ﭘﻬﻠﻮﻱ ﺁﻥ ﺑﻲ ﻫﻴﭻ ﺍﻧﺪﻭﻩ ﻭ ﺩﻟﺴﻮﺯﻱ ﻣﻲ ﺍﻳﺴﺘﻨﺪ‪.‬‬
‫ﺑﺮﺧﻲ ﻧﻴﺰ ﻣﻬﺮﻱ ﺭﺍ ﻛﻪ ﺟﺎﻧﻮﺭﺍﻥ ﺑﺠﻔﺖ ﻫﺎﻱ ﺧﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﻳﺎ ﻧﮕﻬﺪﺍﺭﻱ ﺭﺍ ﻛﻪ ﺍﺯ ﺑﭽﮕﺎﻥ ﺧﻮﺩ ﻧﻤﺎﻳﻨﺪ‪ ،‬ﻳﺎﺩﺁﻭﺭﻱ‬
‫ﻛﺮﺩﻩ ﻣﻴﮕﻔﺘﻨﺪ‪ :‬ﻛﺒﻮﺗﺮ ﻳﺎ ﺩﻳﮕﺮﻱ ﺍﺯ ﭘﺮﻧﺪﮔﺎﻥ ﭼﻮﻥ ﺟﻔﺘﺶ ﻧﺎﭘﻴﺪﺍ ﺑﺎﺷﺪ ﺑﻴﺘﺎﺑﻲ ﻧﺸﺎﻥ ﺩﻫﺪ‪ .‬ﮔﺮﺑﻪ ﻳﺎ ﻣﺎﻛﻴﺎﻥ ﺑﻪ ﺑﭽﮕﺎﻥ ﺧﻮﺩ‬
‫ﻫﻤﺎﻥ ﭘﺮﻭﺍ ﺭﺍ ﻧﻤﺎﻳﺪ ﻛﻪ ﺁﺩﻣﻲ ﺑﻪ ﺑﭽﻪ ﺍﺵ ﻧﻤﺎﻳﺪ‪ .‬ﮔﺮﺑﻪ ﺍﺯ ﺭﺍﻩ ﺩﻭﺭ ﮔﻮﺷﺖ ﺑﺮﺍﻱ ﺑﭽﻪ ﻫﺎﻳﺶ ﺁﻭﺭﺩ‪ ،‬ﻭ ﺍﮔﺮ ﻫﻢ ﺧﻮﺩ‬
‫ﮔﺮﺳﻨﻪ ﺑﺎﺷﺪ ﺁﻧﺮﺍ ﻧﺨﻮﺭﺩ‪ .‬ﻣﺎﻛﻴﺎﻥ ﺩﺭ ﺭﺍﻩ ﻧﮕﻬﺪﺍﺭﻱ ﺟﻮﺟﻪ ﻫﺎﻳﺶ ﺑﺎ ﺁﺩﻣﻲ ﺑﻪ ﭘﻴﻜﺎﺭ ﭘﺮﺩﺍﺯﺩ ﻭ ﺑﺠﺎﻥ ﺧﻮﺩ ﻧﺘﺮﺳﺪ‪.‬‬
‫ﭘﺎﺳﺦ ﺩﺍﺩﻳﻢ‪ :‬ﻣﻬﺮﻱ ﻛﻪ ﺟﺎﻧﻮﺭﺍﻥ ﺑﺠﻔﺖ ﺧﻮﺩ ﻣﻴﺪﺍﺭﻧﺪ ﺟﺰ ﺍﺯ ﺭﻭﻱ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﻴﺴﺖ‪ .‬ﺟﻔﺘﺶ ﺭﺍ‬
‫ﺩﻭﺳﺖ ﻧﻤﻴﺪﺍﺭﺩ‪ .‬ﺁﻥ ﺧﻮﺷﻲ ﺭﺍ ﻛﻪ ﺍﺯ ﺯﻳﺴﺘﻦ ﺑﺎ ﺍﻭ ﻭ ﺩﺭﺁﻣﻴﺨﺘﻦ ﻣﻴﺨﻮﺍﻫﺪ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﺩ‪ .‬ﺩﻭﺳﺖ‬
‫ﺩﺍﺷﺘﻦ ﺟﺎﻧﻮﺭﺍﻥ ﺟﻔﺘﻬﺎﻱ ﺧﻮﺩ ﺭﺍ‪ ،‬ﻣﺎﻧﻨﺪﺓ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ ﻣﺎﺳﺖ ﮔﻼﺑﻲ ﻧﻄﻨﺰ ﻭ ﺧﺮﺑﺰﺓ ﮔﺮﮔﺎﺏ ﺭﺍ‪.‬‬
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‫ﺍﻣﺎ ﭘﺮﺳﺘﺶ‪ ١‬ﻭ ﻧﮕﻬﺪﺍﺭﻱ ﻛﻪ ﺟﺎﻧﻮﺭﺍﻥ ﺍﺯ ﺑﭽﮕﺎﻥ ﺧﺮﺩﺳﺎﻝ ﺧﻮﺩ ﻣﻴﺪﺍﺭﻧﺪ ﺁﻥ ﺭﺍﺯ ﺩﻳﮕﺮﻳﺴﺖ‪ .‬ﺁﻥ ﻧﺸﺎﻧﻪ ﺳﺎﻣﺎﻧﻴﺴﺖ‬
‫ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻧﺴﺖ‪ .‬ﺁﻓﺮﻳﺪﮔﺎﺭ ﭼﻮﻥ ﺧﻮﺍﺳﺘﻪ ﻧﮋﺍﺩ ﺁﻧﻬﺎ ﺑﺎﺯﻣﺎﻧﺪ‪ ،‬ﺍﻳﻦ ﺩﺭ ﻧﻬﺎﺩﺷﺎﻥ ﻧﻬﺎﺩﻩ ﻛﻪ ﺑﻪ ﺑﭽﮕﺎﻥ‬
‫ﺧﻮﺩ ﺑﭙﺮﺳﺘﻨﺪ‪ ٣‬ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺑﭙﺮﻭﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻛﺎﺭﻳﺴﺖ ﻛﻪ ﻧﺎﻓﻬﻤﺎﻥ ﻭ ﻧﺎﺧﻮﺍﻫﺎﻥ ﻣﻴﻜﻨﻨﺪ‪ .‬ﺍﺯ ﺭﻭﻱ ﺍﻧﺪﻳﺸﻪ ﻳﺎ‬
‫ﺩﻟﺴﻮﺯﻱ ﺑﻪ ﺁﻧﻬﺎ ﻧﻴﺴﺖ‪ .‬ﻭﮔﺮﻧﻪ ﺍﺯ ﭼﻴﺴﺖ ﻛﻪ ﺑﻪ ﺑﭽﻪ ﺩﻳﮕﺮﻱ ﺍﺯ ﻫﻤﺠﻨﺴﺎﻥ ﺧﻮﺩ ﻧﭙﺮﺩﺍﺯﻧﺪ ﻭ ﻧﮕﻬﺪﺍﺭﻱ ﻧﻜﻨﻨﺪ؟!‪ .‬ﺍﺯ‬
‫ﭼﻴﺴﺖ ﻛﻪ ﻫﻤﺎﻥ ﺑﭽﮕﺎﻥ ﺧﻮﺩﺷﺎﻥ ﭼﻮﻥ ﺑﺰﺭﮒ ﺷﺪﻧﺪ ﻭ ﺑﻲ ﻧﻴﺎﺯﮔﺮﺩﻳﺪﻧﺪ ﺩﻭﺭﺷﺎﻥ ﺭﺍﻧﻨﺪ ﻭ ﺑﻴﮕﺎﻧﻪ ﮔﺮﺩﻧﺪ‪.‬‬
‫ﺍﻳﺮﺍﺩ ﺑﺰﺭﮔﺘﺮ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﻛﺴﺎﻧﻲ ﻣﻴﮕﻔﺘﻨﺪ‪» :‬ﺁﺩﻣﻲ ﭼﻮﻥ ﺗﺮﻗﻲ ﻛﺮﺩﻩ ﺩﺍﺭﺍﻱ ﺻﻔﺎﺕ ﺩﻟﺴﻮﺯﻱ ﻭ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﻣﺎﻧﻨﺪ‬
‫ﺍﻳﻨﻬﺎ ﻛﻪ ﺷﻤﺎ ﻣﻴﮕﻮﻳﻴﺪ ﮔﺮﺩﻳﺪﻩ«‪.‬‬
‫ﮔﻔﺘﻴﻢ‪ :‬ﺷﻤﺎ ﺳﺨﻦ ﻣﺎ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ ﺍﻳﺪ‪» .‬ﺗﺮﻗﻲ« ﻭ ﻳﺎ ﻭﺍﻻﺗﺮﻱ ﺩﺭ ﺟﺎﻳﻲ ﺑﻮﺩﻱ ﻛﻪ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻛﻪ ﻣﺎ‬
‫ﻣﻴﮕﻮﻳﻴﻢ ﺩﺭﺟﺎﻧﻮﺭﺍﻥ ﻧﻴﺰ ﺑﻮﺩﻱ‪ .‬ﺩﺭ ﺁﻧﻬﺎ ﻛﻤﺘﺮ ﺑﻮﺩﻱ ﻭ ﺩﺭ ﺁﺩﻣﻲ ﺑﻴﺸﺘﺮ ﻣﻲ ﺷﺪﻱ‪ .‬ﺩﺭﺣﺎﻟﻴﻜﻪ ﻣﺎ ﮔﻔﺘﻴﻢ ﺍﻳﻨﻬﺎ‬
‫ﺩﺭﺟﺎﻧﻮﺭﺍﻥ ﻫﻴﭻ ﻧﻴﺴﺖ‪ .‬ﻧﻪ ﺑﻴﺶ ﻭ ﻧﻪ ﻛﻢ‪ ،‬ﻧﺸﺎﻧﻲ ﺩﺭ ﺁﻧﻬﺎ ﻧﻤﻲ ﺑﻴﻨﻴﻢ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﺍﻳﺮﺍﺩﻫﺎﻱ ﻋﺎﻣﻴﺎﻧﻪ ﺍﻱ ﻣﻴﺒﻮﺩ ﻛﻪ ﻣﻴﮕﺮﻓﺘﻨﺪ‪ .‬ﻳﻜﺮﺷﺘﻪ ﮔﻔﺘﮕﻮ ﻧﻴﺰ ﺍﺯ ﺭﺍﻩ ﻓﻠﺴﻔﻪ ﺩﺍﺭﻭﻳﻦ ﭘﻴﺶ ﻣﻲ ﺁﻣﺪ‪ .‬ﺍﻳﺮﺍﺩﻱ ﻧﻴﺰ‬
‫ﺍﺯ ﺁﻥ ﺭﺍﻩ ﮔﺮﻓﺘﻪ ﻣﻴﺸﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﭘﺮﺳﺘﺶ = ﺧﺪﻣﺖ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺳﺎﻣﺎﻥ = ﻧﻈﻢ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٣‬ﭘﺮﺳﺘﻴﺪﻥ = ﺧﺪﻣﺖ ﻛﺮﺩﻥ‬
‫‪١٦‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺷﻤﺎ ﻣﻴﺪﺍﻧﻴﺪ ﻛﻪ ﻣﺎ ﺑﻔﻠﺴﻔﻪ ﺩﺍﺭﻭﻳﻦ ﺍﺭﺝ ﻣﻴﮕﺰﺍﺭﻳﻢ‪ ،‬ﺩﺍﺭﻭﻳﻦ ﺩﺭ ﺳﻬﻢ ﺧﻮﺩ ﻛﺎﺭﻱ ﺳﻮﺩﻣﻨﺪ ﻭ ﺑﺰﺭﮒ‬
‫ﺑﺠﻬﺎﻥ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ‪ .‬ﻣﺮﺍ ﺧﺸﻨﻮﺩ ﮔﺮﺩﺍﻧﻴﺪ ﻛﻪ ﺩﻳﺪﻡ ﺟﻮﺍﻧﻲ ﺍﺯ ﮔﻴﻼﻥ ﻛﺘﺎﺑﻲ ﺑﻨﺎﻡ »ﺩﺍﺭﻭﻳﻦ ﭼﻪ ﻣﻴﮕﻮﻳﺪ؟« ﻧﻮﺷﺘﻪ ﻭ ﺑﭽﺎﭖ‬
‫ﺭﺳﺎﻧﻴﺪﻩ ﻭ ﺑﺎ ﺯﺑﺎﻧﻲ ﺳﺎﺩﻩ ﮔﻔﺘﻪ ﻫﺎﻱ ﺩﺍﻧﺸﻤﻨﺪ ﺍﻧﮕﻠﻴﺴﻲ ﺭﺍ ﺑﺎﺯ ﻧﻤﻮﺩﻩ‪ .‬ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﻡ ﻳﺎﺭﺍﻥ ﻣﺎ ﺁﻥ ﻛﺘﺎﺏ ﺭﺍ ﺑﮕﻴﺮﻧﺪ ﻭ‬
‫ﺑﺨﻮﺍﻧﻨﺪ‪.‬‬
‫ﻣﺎ ﺑﮕﻔﺘﻪ ﻫﺎﻱ ﺩﺍﺭﻭﻳﻦ ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺍﺯ ﺯﻣﻴﻨﻪ ﻣﺎ ﺑﻴﺮﻭﻥ ﺑﻮﺩﻩ ﮔﺮﺩﻥ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ‪ .‬ﻟﻴﻜﻦ ﺩﺭ ﻳﻜﺠﺎ ﻫﻢ‬
‫ﻛﻪ ﺑﺰﻣﻴﻨﻪ ﺩﻳﻦ ﺑﺮﺧﻮﺭﺩ ﺩﺍﺷﺘﻪ‪ ،‬ﮔﻔﺘﻪ ﺍﺵ ﺭﺍ ﻧﭙﺬﻳﺮﻓﺘﻪ‪ ،‬ﻟﻐﺰﺵ ﺍﻭ ﺭﺍ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﺍﻳﻢ‪ .‬ﺁﻥ ﻳﻜﺠﺎ ﺩﺍﺳﺘﺎﻥ‬
‫ﺑﺮﺧﺎﺳﺘﻦ ﺁﺩﻣﻲ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﺍﺳﺖ‪ .‬ﻣﺎ ﺍﻳﻨﺮﺍ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﮔﻔﺘﻪ ﺩﺍﺭﻭﻳﻦ ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﺑﻮﺩﻩ ﻧﭙﺬﻳﺮﻓﺘﻪ ﺍﻳﻢ ﻭ‬
‫ﻧﺒﺎﻳﺴﺘﻲ ﺑﭙﺬﻳﺮﻳﻢ‪.‬‬
‫ﻣﻲ ﺑﺎﻳﺪ ﭼﮕﻮﻧﮕﻲ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻢ‪ :‬ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺁﺩﻣﻲ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﺟﺪﺍ ﺷﺪﻩ ﻭ ﻳﺎ‬
‫ﺧﻮﺩ ﺟﺪﺍﮔﺎﻧﻪ ﺁﻓﺮﻳﺪﻩ ﺷﺪﻩ‪ .‬ﺑﺮﺍﻱ ﻣﺎ ﺟﺪﺍﻳﻲ ﻧﺪﺍﺭﺩ ﻛﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﻛﻴﺸﻬﺎﺳﺖ ﺧﺪﺍ ﮔِﻠﻲ ﺳﺎﺧﺘﻪ ﻭ ﻗﺎﻟﺒﻲ ﺍﺯ ﮔِﻞ ﭘﺪﻳﺪ‬
‫ﺁﻭﺭﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﺟﺎﻧﻲ ﺩﻣﻴﺪﻩ ﻭ ﻳﺎ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﺴﺖ ﺁﻧﺮﺍ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﺍﻱ ﺟﺪﺍ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺑﻤﺎ ﻧﺨﻮﺍﻫﺪ‬
‫ﺑﺮﺧﻮﺭﺩ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ ﺁﺩﻣﻲ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﺟﺪﺍ ﮔﺮﺩﻳﺪﻩ‪.‬‬
‫ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﺍﺯ ﺟﺎﻱ ﺩﻳﮕﺮ ﺍﺳﺖ‪ .‬ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﺁﺩﻣﻲ ﺍﮔﺮ ﻫﻢ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﺟﺪﺍ ﮔﺮﺩﻳﺪﻩ ﺧﻮﺩ »ﺁﻓﺮﻳﺪﻩ‬
‫ﻭﻳﮋﻩ ﺍﻳﺴﺖ«‪ .‬ﺷﻤﺎ ﻧﺘﻮﺍﻧﻴﺪ ﮔﻔﺖ‪» :‬ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﺑﻮﺯﻳﻨﻪ ﺍﺯ ﻟﻴﻤﻮﺭ ﺑﺮﺧﺎﺳﺘﻪ ﻫﻢ ﺑﺪﺍﻧﺴﺎﻥ ﺁﺩﻣﻲ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﺑﺮﺧﺎﺳﺘﻪ«‪ .‬ﻣﻴﺎﻧﻪ‬
‫ﺁﺩﻣﻲ ﻭ ﺑﻮﺯﻳﻨﻪ ﮔﻮﺩﺍﻝ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﻲ ﺑﺎﺯ ﺍﺳﺖ ﻭ ﺁﻥ ﮔﻮﺩﺍﻝ ﺭﺍ ﺑﺎ »ﺣﻠﻘﻪ ﮔﻤﺸﺪﻩ« ﻧﻴﺰ ﭘﺮ ﻧﺘﻮﺍﻥ‬
‫ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﮔﻔﺘﻪ ﺧﻮﺩ ﺩﺍﺭﻭﻳﻦ ﺑﺠﺎﺳﺖ ﻛﻪ »ﺟﻬﺸﻲ« ﺭﺥ ﺩﺍﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﻗﺎﻧﻮﻥ ﺳﭙﻬﺮ ﺭﻭﺵ‬
‫ﺧﻮﺩ ﺭﺍ ﺩﻳﮕﺮ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﺳﺖ ﺁﻓﺮﻳﺪﮔﺎﺭ ﺩﺭ ﻛﺎﺭﻫﺎﻱ ﺟﻬﺎﻥ ﻧﻤﻮﺩﺍﺭ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺁﺩﻣﻲ ﺍﮔﺮ‬
‫ﻫﻢ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﺍﺳﺖ ﺁﻓﺮﻳﺪﺓ ﻭﻳﮋﻩ ﺍﻳﺴﺖ‪ .‬ﻣﻴﻮﻩ ﺩﺭﺧﺖ ﺁﻓﺮﺵ‪ ١‬ﺍﺳﺖ‪ ،‬ﺑﺮﮔﺰﻳﺪﻩ ﺁﻓﺮﻳﺪﮔﺎﻧﺴﺖ‪.‬‬
‫ﻧﺎﻡ »ﺟﻬﺶ « ﺭﺍ ﻛﻪ ﺑﺮﺩﻡ ﻣﻴﺒﺎﻳﺪ ﺁﻧﺮﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻢ‪ .‬ﺍﻳﻦ ﺧﻮﺩ ْ‬
‫ﺟﺴﺘﺎﺭﻱ‪ ٢‬ﺍﺭﺟﺪﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﻳﻦ ﻧﺎﻡ ﺭﺍ ﺩﺍﺭﻭﻳﻦ ﺑﺮﺩﻩ‪ .‬ﻭﻟﻲ ﻣﺎ ﺁﻧﺮﺍ ﮔﺮﻓﺘﻪ ﺑﻬﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﺍﻳﻢ‪ .‬ﺟﻬﺶ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ‬
‫ﭘﻴﺸﺮﻓﺖ ﺁﻓﺮﺵ ﻳﺎ ﭘﻴﺪﺍﻳﺶ ﺁﻥ ﮔﺎﻫﻲ ﭼﻴﺰﻫﺎﻱ ﻧﺎﺑﻴﻮﺳﻴﺪﻩ‪ ٣‬ﭘﺪﻳﺪﺍﺭ ﺷﺪﻩ‪ .‬ﻛﺎﺭﻫﺎﻱ ﺟﻬﺎﻥ ﻛﻪ‬
‫ﻫﻤﭽﻮﻥ ﺣﻠﻘﻪ ﻫﺎﻱ ﺯﻧﺠﻴﺮ ﺑﻬﻢ ﺑﺴﺘﻪ ﺍﺳﺖ ﻭ ﻫﺮﻳﻜﻲ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﺩﻳﮕﺮﻱ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﮔﺎﻫﻲ ﭼﻴﺰﻫﺎﻳﻲ‬
‫ﭘﺪﻳﺪﺍﺭ ﺷﺪﻩ ﻛﻪ ﻫﻤﺒﺴﺘﮕﻲ ﺑﺎ ﭼﻴﺰﻫﺎﻱ ﭘﻴﺸﺘﺮ ﻧﺪﺍﺷﺘﻪ ﻛﻪ ﺗﻮ ﮔﻮﻳﻲ ﺯﻧﺠﻴﺮ ﮔﺴﻴﺨﺘﻪ ﺷﺪﻩ ﻭ ﺩﺭ ﻣﻴﺎﻥ‬
‫ﺭﺧﻨﻪ ﺑﺰﺭﮔﻲ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪.‬‬
‫ﺑﺮﺍﻱ ﺍﻳﻦ ﺍﺯ ﮔﻔﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﺜﻞ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ .‬ﻣﺜﻼ ﺗﺌﻮﺭﻱ ﻻﭘﻼﺱ‪ ٤‬ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ ﺩﺍﺳﺘﺎﻥ‬
‫ﺁﻓﺮﺵ ﺭﺍ ﭼﻨﻴﻦ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ‪:‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺁﻓﺮﺵ = ﺧﻠﻘﺖ ‪ ،‬ﺁﻓﺮﻳﻨﺶ )ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﺯ ﺁﻓﺮﻳﺪﻥ(‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺟﺴﺘﺎﺭ )ﺑﺮ ﻭﺯﻥ ﮔﻔﺘﺎﺭ( = ﻣﺒﺤﺚ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ٣‬ﺑﻴﻮﺳﻴﺪﻥ = ﺍﻧﺘﻈﺎﺭ ﺩﺍﺷﺘﻦ ‪ ،‬ﻣﻨﺘﻈﺮ ﺑﻮﺩﻥ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﺗﺌﻮﺭﻱ = ﻧﻈﺮﻳﻪ ‪ ،‬ﮔﻤﺎﻧﻲ ﻛﻪ ﻫﻤﺮﺍﻩ ﺩﻟﻴﻞ ﻭ ﺑﺮﻫﺎﻥ ﻧﺒﻮﺩﻩ ﻭﻟﻲ ﺍﺯ ﺳﻮﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ‪ ،‬ﺑﻨﺎﻡ ﺗﻨﻬﺎ ﺭﺍﻩ ﺣﻞ ﭘﺬﻳﺮﻓﺘﻪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ ‪.‬‬
‫‪١٧‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺧﻮﺭﺷﻴﺪ ﻭ ﺯﻣﻴﻦ ﻭ ﻣﺎﻩ ﻭ ﺩﻳﮕﺮ ﻛﺮﻩ ﻫﺎ ﺗﻮﺩﻩ ﺑﺨﺎﺭﻱ ﻣﻴﺒﻮﺩﻩ ﺩﺭ ﻓﻀﺎ ﺍﻳﺴﺘﺎﺩﻩ‪ .‬ﻧﺎﮔﻬﺎﻥ ﺗﻜﺎﻧﻲ ﺩﺭﻭ ﭘﻴﺪﺍ ﺷﺪﻩ ﻭ ﺑﺪﻭﺭ‬
‫ﺧﻮﺩ ﭼﺮﺧﻴﺪﻥ ﮔﺮﻓﺘﻪ‪.‬‬
‫ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ﺑﺴﻴﺎﺭﻱ ﺗﻜﻪ ﺍﻱ ﺍﺯ ﺁﻥ ﺟﺪﺍ ﺷﺪﻩ ﻭ ﺍﻳﻦ ﻧﻴﺰ ﻛﺮﻩ ﺍﻱ ﮔﺮﺩﻳﺪﻩ ﻛﻪ ﻫﻢ ﺑﮕﺮﺩ ﺧﻮﺩ ﻭ ﻫﻢ ﺑﮕﺮﺩ ﻛﺮﻩ ﻣﺎﺩﺭ‬
‫ﭼﺮﺧﻴﺪﻥ ﺁﻏﺎﺯ ﻛﺮﺩﻩ‪.‬‬
‫ﺍﻳﻦ ﻛﺮﻩ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻱ ﺗﻬﻲ ﻣﻴﺒﻮﺩﻩ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﺭﺳﻴﺪﻩ ﻛﻪ ْﺭﺳﺘﻨﻴﻬﺎ‪ ١‬ﺩﺭ ﺁﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪.‬‬
‫ﺑﺎﺯ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻱ ﮔﺬﺷﺘﻪ ﺗﺎ ﻫﻨﮕﺎﻣﻲ ﺭﺳﻴﺪﻩ ﻛﻪ ﺯﻧﺪﮔﻲ ﺩﺭﺁﻥ ﺁﻏﺎﺯ ﺷﺪﻩ ﻭ ﺟﺎﻧﻮﺭﺍﻥ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﻧﺪ‪.‬‬
‫ﺑﺎﺯ ﺯﻣﺎﻥ ﺩﺭﺍﺯﻱ ﮔﺬﺷﺘﻪ ﺗﺎ ﺁﺩﻣﻲ ﺭﺥ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺯﻧﺪﮔﻲ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﻫﺮﻳﻜﻲ ﻛﺎﺭﻱ ﻧﺎﺑﻴﻮﺳﻴﺪﻩ‪ ٢‬ﺑﻮﺩﻩ ﻭ ﺟﻬﺶ ﺑﺸﻤﺎﺭ ﺍﺳﺖ‪ ٣.‬ﺗﻮﺩﻩ ﺑﺨﺎﺭ ﻛﻪ ﻧﻤﻲ ﭼﺮﺧﻴﺪﻩ ﭼﺸﺪﻩ ﻛﻪ ﭼﺮﺧﻴﺪﻥ‬
‫ﮔﺮﻓﺘﻪ؟!‪ .‬ﭼﺸﺪﻩ ﻛﻪ ﺗﻜﻪ ﺍﻱ ﺍﺯ ﺁﻥ ﺟﺪﺍ ﺷﺪﻩ ﻭ ﻛﺮﻩ ﺍﻱ ﺟﺪﺍﮔﺎﻧﻪ ﮔﺮﺩﻳﺪﻩ؟!‪ .‬ﺗﺎ ﺑﻪ ﺁﺧﺮ ﻫﻤﭽﻨﺎﻥ ﺗﻮﺍﻥ ﭘﺮﺳﻴﺪ‪.‬‬
‫ﭘﺲ ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﺁﻓﺮﺵ ﭼﻨﻴﻦ ﺟﻬﺸﻬﺎﻳﻲ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ ﭼﻪ ﺟﺎﻱ ﺷﮕﻔﺘﺴﺖ ﻛﻪ‬
‫ﭘﻴﺪﺍﻳﺶ ﺁﺩﻣﻲ ﻧﻴﺰ ﺍﺯ ﺁﻧﻬﺎ ﺑﺎﺷﺪ؟!‪ .‬ﭼﻪ ﺟﺎﻱ ﺷﮕﻔﺘﺴﺖ ﻛﻪ ﺍﻭ ﺁﻓﺮﻳﺪﻩ ﻭﻳﮋﻩ ﺍﻱ ﺑﺎﺷﺪ؟!‪.‬‬
‫ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﮔﻔﺘﻪ ﺍﻧﺪ ﻭ ﻣﺎ ﻧﻴﺰ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻳﻢ ﻭ ﺍﺯ ﺭﻭﻱ ﺁﻧﻬﺎ ﺩﻟﻴﻞ ﻣﻴﺂﻭﺭﻳﻢ ﻭ ﺍﻣﺮﻭﺯ ﻫﻮﺩﻩ ﻫﺎﻳﻲ‬
‫ﻣﻴﮕﻴﺮﻳﻢ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺩﻭﺭ ﻧﻤﻲ ﺩﺍﻧﻴﻢ ﻛﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﻳﻨﻬﺎ ﺍﺯ ﻣﻴﺎﻥ ﺭﻭﺩ ﻭ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺯﻣﺎﻧﻬﺎﻱ ﺁﻳﻨﺪﻩ‪ ،‬ﺁﻥ‬
‫ﺭﺧﻨﻪ ﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﻧﻈﺮ ﻣﺎ ﭘﺪﻳﺪﺍﺭ ﺍﺳﺖ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﻧﺪ‪ .‬ﻣﺜﻼ ﻣﺎ ﺍﻣﺮﻭﺯ ﭘﻴﺪﺍﻳﺶ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﺩﺭ‬
‫ﺭﻭﻱ ﺯﻣﻴﻦ ﭼﻴﺰﻱ ﻧﺎﺑﻴﻮﺳﻴﺪﻩ ﻣﻴﺸﻨﺎﺳﻴﻢ‪ .‬ﻟﻴﻜﻦ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﺩﺭ ﺁﻳﻨﺪﻩ ﺯﻣﻴﻨﻪ ﺭﻭﺷﻨﺘﺮ ﺍﺯ ﺍﻳﻦ ﮔﺮﺩﺩ ﻭ ﺍﻳﻦ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ ﻛﻪ ﻫﻤﺎﻥ‬
‫ﭘﻴﺪﺍﻳﺶ ﺯﻧﺪﮔﺎﻧﻲ ﭼﻴﺰﻱ ﻧﺎﺑﻴﻮﺳﻴﺪﻩ ﻧﻤﻲ ﺑﻮﺩﻩ‪ .‬ﺍﺯ ﻫﻤﺎﻥ ﭘﻴﺸﺮﻓﺖ ﻛﻢ ﻛﻢ ﺑﻪ ﺍﻳﻦ ﻫﻮﺩﻩ ﺭﺳﻴﺪﻩ ﺷﺪﻩ‪ .‬ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺩﻭﺭ‬
‫ﻧﻴﺴﺖ‪ .‬ﻭﻟﻲ ﺍﻳﻦ‪ ،‬ﺳﺨﻨﺎﻥ ﻣﺎ ﺭﺍ ﺩﻳﮕﺮ ﻧﺨﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺯﻳﺮﺍ ﭼﮕﻮﻧﮕﻲ ﻫﺮﭼﻪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺯﻧﺪﮔﻲ ﺟﺰ ﺍﺯ ﻧﺎ ﺯﻧﺪﮔﻴﺴﺖ ﻭ‬
‫ﻫﻴﭽﮕﺎﻩ ﻧﺘﻮﺍﻥ ﺯﻧﺪﮔﻲ ﺭﺍ ﺑﺎ ﻧﺎ ﺯﻧﺪﮔﻲ ﺑﻪ ﻳﻜﺮﺷﺘﻪ ﻛﺸﻴﺪ‪ .‬ﻫﻤﺎﻧﺤﺎﻝ ﺭﺍ ﻣﻴﺪﺍﺭﺩ ﺁﺩﻣﻲ ﺑﺎ ﺟﺎﻧﻮﺭﺍﻥ‪ ،‬ﭘﻴﺪﺍﻳﺶ ﺁﺩﻣﻲ ﺍﺯ ﻫﺮ‬
‫ﺭﺍﻫﻲ ﺑﻮﺩﻩ ﺍﺳﺖ ﺑﺎﺷﺪ‪ ،‬ﺟﺪﺍﻳﻲ ﺍﻭ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﻳﺎ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺩﻳﮕﺮ ﺑﻬﺮ ﮔﻮﻧﻪ ﺍﻱ ﺑﻮﺩﻩ ﺍﺳﺖ ﺑﺎﺷﺪ‪ ،‬ﺑﻬﺮﺣﺎﻝ ﺁﺩﻣﻲ ﺟﺰ ﺍﺯ‬
‫ﺟﺎﻧﻮﺭﺍﻧﺴﺖ ﻭ ﺍﻳﻨﺮﺍ ﺑﺎ ﺁﻧﻬﺎ ﺑﻪ ﻳﻜﺮﺷﺘﻪ ﻧﺘﻮﺍﻥ ﻛﺸﻴﺪ‪.‬‬
‫ﺩﻟﻴﻞ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺁﻥ ﺩﺳﺘﮕﺎﻩ ﺭﻭﺍﻧﺴﺖ‪ .‬ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ ﺁﺩﻣﻲ ﺭﺍ ﺍﺯ ﺟﺎﻧﻮﺭﺍﻥ ﺑﻴﻜﺒﺎﺭ ﺟﺪﺍ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺍﻳﻨﻬﺎ ﺁﺩﻣﻲ ﺭﺍ‬
‫ﺑﻴﻜﺒﺎﺭﻩ ﺑﺎﻻ ﺑﺮﺩﻩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪» :‬ﺁﺩﻣﻲ ﺍﮔﺮ ﻫﻢ ﺍﺯ ﺟﻨﺲ ﺟﺎﻧﻮﺭﺍﻧﺴﺖ ﺑﺎ ﺁﻧﺎﻥ ﻧﻪ ﻳﻜﺴﺎﻧﺴﺖ«‪.‬‬
‫ﺍﻳﻨﻬﺎ ﮔﻔﺘﮕﻮﻳﻲ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻧﺴﺖ‪ .‬ﻣﺎ ﺩﺭ ﺁﺩﻣﻲ ﻳﻜﻲ ﻫﻢ »ﺧﺮﺩ« ﺭﺍ ﻣﻲ ﻳﺎﺑﻴﻢ‪ .‬ﺍﻳﻦ ﺧﺮﺩ ﻛﻪ ﻣﻲ ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺍﺯ‬
‫ﺑﺴﺘﮕﺎﻥ ﺭﻭﺍﻥ ﺷﻤﺎﺭﻳﻢ‪ ،‬ﺩﺍﻭﺭ ﻧﻴﻚ ﻭ ﺑﺪ ﻭ ﺭﺍﺳﺖ ﻭ ﻛﺞ ﻭ ﺳﻮﺩ ﻭ ﺯﻳﺎﻧﺴﺖ ﻭ ﻧﻜﺘﻪ ﺍﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﮔﻔﺘﮕﻮ‬
‫ﺑﻜﺎﺭ ﻣﻴﺨﻮﺭﺩ ﻭ ﺍﺭﺟﺪﺍﺭ ﺍﺳﺖ‪ ،‬ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺧﺮﺩ ﺩﺭ ﺩﺍﻭﺭﻳﻬﺎﻱ ﺧﻮﺩ ﺁﺯﺍﺩ ﺍﺳﺖ ﻭ ﻫﻴﭽﮕﺎﻩ ﺩﺭ ﺑﻨﺪ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻲ ﻭ ﺳﻮﺩﺟﻮﻳﻲ ﻧﻴﺴﺖ‪ .‬ﺑﺎﺭﻫﺎ ﺭﺥ ﺩﺍﺩﻩ ﻛﻪ ﺧﺮﺩ ﻫﺮﻛﺴﻲ ﺑﺰﻳﺎﻥ ﺍﻭ ﺩﺍﻭﺭﻱ ﻛﺮﺩﻩ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ‬
‫ﭼﻨﻴﻦ ﺍﻧﮕﺎﺭﻳﺪ ﻛﻪ ﺷﻤﺎ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﺭﺍﻩ ﻣﻴﺮﻭﻳﺪ ﻭ ﻣﻲ ﺑﻴﻨﻴﺪ ﻛﺴﻲ ﻛﻪ ﺟﻠﻮﺗﺮ ﺍﺯ ﺷﻤﺎﺳﺖ ﭘﻮﻟﻲ ﺍﺯ ﺍﻭ ﺑﺰﻣﻴﻦ ﺍﻓﺘﺎﺩ ﻭ ﺁﻧﺮﺍ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺭﺳﺘﻨﻲ = ﺭﻭﻳﻴﺪﻧﻲ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﻧﺎﺑﻴﻮﺳﻴﺪﻩ = ﻏﻴﺮ ﻣﻨﺘﻈﺮﻩ‬
‫‪ -٣‬ﺑﺸﻤﺎﺭ ﺍﺳﺖ = ﺷﻤﺮﺩﻩ ﻣﻴﺸﻮﺩ )ﻭﻳﺮﺍﻳﻨﺪﻩ(‬
‫‪١٨‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺑﺮﻣﻴﺪﺍﺭﻳﺪ‪ .‬ﺧﻮﺩﺧﻮﺍﻫﻲ ﺧﻮﺍﺳﺘﺎﺭ ﺍﺳﺖ ﻛﻪ ﺁﻧﺮﺍ ﺑﻪ ﺟﻴﺐ ﺧﻮﺩ ﮔﺰﺍﺭﻳﺪ ﻭ ﺩﺭ ﺭﺍﻩ ﺧﻮﺷﻴﻬﺎﻱ ﺧﻮﺩ ﺑﻜﺎﺭ ﺑﺮﻳﺪ‪ .‬ﻭﻟﻲ ﺧﺮﺩﺗﺎﻥ‬
‫ﻣﻴﮕﻮﻳﺪ‪ :‬ﺍﻳﻦ ﺳﺘﻢ ﺍﺳﺖ‪ ،‬ﺑﺪ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺭﺍ ﻭﺍﻣﻴﺪﺍﺭﺩ ﻛﻪ ﺩﺍﺭﻧﺪﻩ ﭘﻮﻝ ﺭﺍ ﺻﺪﺍ ﻛﻨﻴﺪ ﻭ ﺁﻧﺮﺍ ﺑﺨﻮﺩﺵ ﺑﺎﺯ ﺩﻫﻴﺪ‪.‬‬
‫ﺍﻳﻦ ﺩﺍﺳﺘﺎﻥ ﺩﻭ ﭼﻴﺰ ﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺍﻧﺪ‪ :‬ﻳﻜﻲ ﺁﻧﻜﻪ ﺩﺭ ﺟﻬﺎﻥ ﻧﻴﻜﻬﺎ ﻫﺴﺖ ﻭ ﺑﺪﻫﺎ ﻫﺴﺖ ﻭ ﺁﻧﻬﺎ ﭼﻴﺰﻫﺎﻱ‬
‫ﭘﺎﻳﺪﺍﺭﻳﺴﺖ‪ .‬ﺁﻧﭽﻪ ﻧﻴﻜﺴﺖ ﻫﻤﻴﺸﻪ ﻧﻴﻜﺴﺖ ﻭ ﺑﺮﺍﻱ ﻫﻤﻪ ﻧﻴﻜﺴﺖ‪ .‬ﺁﻧﭽﻪ ﺑﺪ ﺍﺳﺖ ﻫﻤﻴﺸﻪ ﺑﺪ ﺍﺳﺖ ﻭ‬
‫ﺑﺮﺍﻱ ﻫﻤﻪ ﺑﺪ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺩﺭ ﺁﺩﻣﻲ ﻧﻴﺮﻭﻳﻲ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﺁﻥ ﻧﻴﻜﻬﺎ ﻭ ﺑﺪﻫﺎ ﻫﺴﺖ ﻭ ﺁﻥ ﺧﺮﺩ‬
‫ﺍﺳﺖ‪ .‬ﻭ ﺍﻳﻦ ﻧﺸﺎﻥ ﺩﻳﮕﺮﻱ ﺍﺯ ﺑﺮﮔﺰﻳﺪﮔﻲ ﺁﺩﻣﻴﺴﺖ‪ .‬ﭼﻪ ﺍﻳﻦ ﻧﻴﺮﻭ ﺗﻨﻬﺎ ﺩﺭﻭﺳﺖ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺧﺮﺩ ﻧﻴﺰ ﭼﻮﻥ ﺗﺎﺯﻩ ﺳﺨﻦ ﻣﻴﺮﺍﻧﺪﻳﻢ ﺍﻳﺮﺍﺩﻫﺎﻳﻲ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﻛﻪ ﺑﻪ ﻳﻜﺎﻳﻚ ﺁﻧﻬﺎ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺍﻳﻢ‪.‬‬
‫ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﺷﻤﺎ ﻛﻪ ﻣﻴﮕﻮﻳﻴﺪ ﺧﺮﺩ ﺩﺍﻭﺭ ﺭﺍﺳﺖ ﻭ ﻛﺞ ﻭ ﻧﻴﻚ ﻭ ﺑﺪ ﺍﺳﺖ ﭘﺲ ﭼﺮﺍ ﻣﺮﺩﻣﺎﻥ ﮔﻤﺮﺍﻩ ﻣﻴﮕﺮﺩﻧﺪ؟!‪.‬‬
‫ﭼﺮﺍ ﺭﺍﺳﺖ ﺭﺍ ﺍﺯ ﻛﺞ ﻧﻤﻲ ﺷﻨﺎﺳﻨﺪ؟!‪ .‬ﻳﺎ ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﺧﺮﺩﻫﺎ ﻧﻴﺰ ﻛﺸﺎﻛﺶ ﺩﺍﺭﻧﺪ‪ .‬ﻓﻴﻠﺴﻮﻓﺎﻥ ﻛﻪ ﺍﺯ ﺧﺮﺩﻣﻨﺪﺗﺮﻳﻦ ﺁﺩﻣﻴﺎﻥ‬
‫ﺑﻮﺩﻩ ﺍﻧﺪ‪ ،‬ﺩﻭ ﺗﻦ ﺍﺯ ﺍﻳﺸﺎﻥ ﺳﺨﻨﺎﻧﺸﺎﻥ ﻳﻜﻲ ﻧﺒﻮﺩﻩ‪.‬‬
‫ﭘﺎﺳﺦ ﺍﻳﻨﻬﺎ ﺁﻧﺴﺖ ﻛﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺁﺩﻣﻲ ﺩﺍﺭﺍﻱ ﺩﻭ ﺩﺳﺘﮕﺎﻩ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻨﺴﺖ ﻫﺮﺁﺩﻣﻲ‬
‫ﭼﻨﺎﻧﻜﻪ ﺩﺍﺭﺍﻱ ﺧﺮﺩ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺭﻭﺍﻥ ﺍﺳﺖ‪ ،‬ﺩﺍﺭﺍﻱ ﭘﻨﺪﺍﺭ ﻭ ﺍﻧﮕﺎﺭ‪ ١‬ﻭ ﺳﻤﺮﺩ‪ ٢‬ﻭ ﺧﻮﺩﻧﻤﺎﻳﻲ ﻭ‬
‫ﺳﻮﺩﺟﻮﻳﻲ ﻭ ﺭﺷﻚ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻣﻴﺒﺎﺷﺪ ﻛﻪ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺟﺎﻧﺴﺖ‪ .‬ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﺮﺩ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﻫﺴﺖ‪.‬‬
‫ﮔﻤﺮﺍﻫﻲ ﻫﻮﺩﻩ ﺍﻳﻨﻬﺎﺳﺖ‪ .‬ﺍﮔﺮ ﺁﺩﻣﻲ ﺗﻨﻬﺎ ﺧﺮﺩ ﺭﺍ ﺩﺍﺷﺘﻲ ﻫﺮﮔﺰ ﮔﻤﺮﺍﻩ ﻧﮕﺸﺘﻲ‪.‬‬
‫ﮔﻤﺮﺍﻫﻴﻬﺎ ﺍﺯ ﺍﻳﻨﻬﺎﺳﺖ‪ .‬ﻣﺜﻼ ﻛﻴﺸﻬﺎ ﺭﺍ ﺑﮕﻴﺮﻳﺪ‪ :‬ﻫﻤﻪ ﺁﻧﻬﺎ ﺍﺯ ﺁﻧﺠﺎ ﺑﺮﺧﺎﺳﺘﻪ ﻛﻪ ﻧﺸﺴﺘﻪ ﺍﻧﺪ ﻭ ﺍﺯ ﭘﻨﺪﺍﺭﻫﺎﻱ ﺧﻮﺩ ﭼﻴﺰﻫﺎ‬
‫ﮔﻔﺘﻪ ﺍﻧﺪ ﻭ ﭘﻴﺮﻭﻱ ﺍﺯ ﺩﻟﻴﻞ ﻧﻜﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﻳﺎ ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﻛﻪ ﻓﻼﻧﻤﺮﺩ ﺑﺮﺍﻱ ﺧﻮﺩﻧﻤﺎﻳﻲ ﻭ ﺳﻮﺩﺟﻮﻳﻲ ﻭ ﻳﺎ ﺍﺯ ﺭﺍﻩ‬
‫ﺭﺷﻚ ﺑﻪ ﺭﺍﻫﻨﻤﺎﻳﺎﻥ ﺟﻬﺎﻥ‪ ،‬ﺑﻔﺮﻳﻔﺘﻦ ﻣﺮﺩﻡ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﻳﻜﺮﺍﻩ ﮔﻤﺮﺍﻫﻲ ﺑﺮﻭﻱ ﺁﻧﺎﻥ ﺑﺎﺯ ﻛﺮﺩﻩ‪ .‬ﺍﮔﺮ ﺍﺯ ﺭﻭﻱ ﺧﺮﺩ ﺑﻮﺩﻱ ﺍﻳﻨﻬﺎ‬
‫ﻫﻴﭽﻴﻚ ﻧﺒﻮﺩﻱ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﻫﻢ ﺍﮔﺮ ﭘﻴﺮﻭﺍﻥ ﻛﻴﺸﻬﺎ ﺩﺍﻭﺭﻱ ﺧﺮﺩ ﺭﺍ ﺑﭙﺬﻳﺮﻧﺪ ﺑﻴﭙﺎﻳﻲ ﻫﻤﻪ ﺍﻳﻦ ﻛﻴﺸﻬﺎ ﺭﻭﺷﻨﺴﺖ ﻭ ﻫﻤﻪ‬
‫ﺁﻧﻬﺎ ﺑﺎ ﻳﻚ ﺗﻜﺎﻥ ﺍﺯ ﻣﻴﺎﻥ ﺗﻮﺍﻧﺪ ﺭﻓﺖ‪.‬‬
‫ﺁﻣﺪﻳﻢ ﺑﺮﺳﺮ ﻓﻴﻠﺴﻮﻓﺎﻥ‪ :‬ﺍﻳﻦ ﮔﺰﺍﻓﻪ ﺍﺳﺖ ﻛﻪ ﺁﻧﺎﻥ »ﺍﺯ ﺧﺮﺩﻣﻨﺪﺗﺮﻳﻦ ﺁﺩﻣﻴﺎﻥ« ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻓﻴﻠﺴﻮﻓﺎﻥ‪ ٣‬ﻛﺎﻻﻫﺎﺷﺎﻥ‬
‫ﺟﺰ ﭘﻨﺪﺍﺭﺑﺎﻓﻲ ﻧﺒﻮﺩﻩ ﺍﺳﺖ ﻭ ﻛﻤﺘﺮ ﺑﻮﺩﻩ ﻛﻪ ﭘﺮﻭﺍﻱ ﺧﺮﺩ ﻛﻨﻨﺪ ﻭ ﭘﻴﺮﻭﻱ ﺍﺯ ﺩﺳﺘﻮﺭ ﺁﻥ ﻧﻤﺎﻳﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﺧﺮﺩ ﺍﺳﺖ ﻛﻪ ﺑﻬﺮ ﭼﻴﺰﻳﻜﻪ ﺭﺍﻩ ﻧﻴﺴﺖ ﺑﺎﻳﺪ ﺩﺭﺑﺮﺍﺑﺮﺵ ﺑﺎﺯ ﺍﻳﺴﺘﺎﺩ ﻭ ﺑﻪ ﭘﻨﺪﺍﺭ ﻳﺎ ﺍﻧﮕﺎﺭ‬
‫ﻧﮕﺮﺍﻳﻴﺪ‪ .‬ﻓﻴﻠﺴﻮﻓﺎﻥ ﺍﻳﻦ ﺩﺳﺘﻮﺭ ﺭﺍ ﻧﺎ ﺍﻧﺪﻳﺸﻴﺪﻩ ﮔﺮﻓﺘﻪ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺑﺎ ﭘﻨﺪﺍﺭﻫﺎ ﻭ ﺍﻧﮕﺎﺭﻫﺎﻱ ﺧﻮﺩ ﮔﻴﺞ‬
‫ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪ .‬ﻧﺎﻡ »ﻓﻠﺴﻔﻪ« ﺩﺭﺭﻓﺘﻪ ﻭ ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﭘﺸﺖ ﺳﺮ ﺁﻥ ﺁﻣﻴﻐﻬﺎﻱ ﺍﺭﺟﺪﺍﺭﻱ ﺭﺍ ﻣﻲ ﺑﻴﻮﺳﻨﺪ‪.‬‬
‫ﻭﻟﻲ ﻣﺎ ﺍﺯ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻛﺎﺭﻫﺎﻳﻲ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﺑﻪ ﺑﺎﺯﻳﭽﻪ ﻫﺎﻱ ﻛﻮﺩﻛﺎﻥ ﻣﺎﻧﻨﺪﻩ ﺗﺮ ﻣﻴﺒﻮﺩﻩ‪.‬‬
‫ﺑﺮﺍﻱ ﻣﺜﻞ ﻣﻴﮕﻮﻳﻢ‪:‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺍﻧﮕﺎﺭ = ﻓﺮﺽ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺳﻤﺮﺩ ) ﺑﺮ ﻭﺯﻥ ﻧﺒﺮﺩ( = ﻭﻫﻢ ‪ ،‬ﺧﻴﺎﻝ ‪ ،‬ﺁﻧﭽﻪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﺁﺩﻣﻲ ﭘﺪﻳﺪ ﺁﻳﺪ ‪.‬‬
‫‪ -٣‬ﺧﻮﺍﺳﺖ ﻧﻮﻳﺴﻨﺪﻩ ﻛﺘﺎﺏ‪ ،‬ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻓﻠﺴﻔﻪ ﻳﻮﻧﺎﻥ ﻭ ﻳﺎ »ﻓﻴﻠﺴﻮﻓﺎﻥ ﻓﻠﺴﻔﻪ ﻛﻬﻦ« ﻣﻴﺒﺎﺷﺪ‪) .‬ﻭﻳﺮﺍﻳﻨﺪﻩ(‬
‫‪١٩‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺑﻄﻠﻤﻴﻮﺱ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺱ ﻳﻮﻧﺎﻧﻲ ﻛﻪ ﺧﻮﺭﺷﻴﺪ ﻭ ﻣﺎﻩ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺭﺍ ﮔﺮﺩﻧﺪﻩ ﺑﮕﺮﺩ ﺧﻮﺭﺷﻴﺪ ﻣﻴﺸﻨﺎﺧﺘﻪ ﭼﺮﺧﻬﺎﻳﻲ‬
‫)ﺍﻓﻼﻙ( ﺑﺮﺍﻱ ﮔﺮﺩﺵ ﺁﻧﻬﺎ ﺍﻧﮕﺎﺷﺘﻪ‪ ١‬ﺑﻮﺩ‪ .‬ﺧﻮﺩ ﺍﻭ ﮔﻔﺘﻪ ﺍﺳﺖ‪ :‬ﺍﻳﻦ ﭼﺮﺧﻬﺎ ﺍﻧﮕﺎﺭﻳﺴﺖ‪ .‬ﻣﻦ ﺍﻧﮕﺎﺷﺘﻪ ﺍﻡ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺣﺴﺎﺏ‬
‫ﻣﺎﻩ ﻭ ﺧﻮﺭﺷﻴﺪ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺭﺍ ﺑﺴﺎﻣﺎﻧﻲ ﺍﻧﺪﺍﺯﻡ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺍﮔﺮ ﺷﻤﺎ ﻛﺘﺎﺑﻲ ﺍﺯ ﻓﻠﺴﻔﻪ ﻛﻪ ﺩﺭ ﻓﺎﺭﺳﻲ ﻭ ﻋﺮﺑﻲ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﻳﺪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﺩﺭﻱ ﺩﺭﺁﻥ ﺑﻨﺎﻡ »ﻓﻠﻜﻴﺎﺕ« ﺑﺎﺯ ﻛﺮﺩﻩ ﻭ ﻓﻴﻠﺴﻮﻓﺎﻥ ﺩﺭﺑﺎﺭﻩ ﮔﺮﺩﺵ ﭼﺮﺧﻬﺎ ﻭ ﺍﻧﮕﻴﺰﻩ ﺁﻥ‬
‫»ﮔﺮﺩﺵ« ﮔﻔﺘﮕﻮ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﻫﺮﻳﻜﻲ ﺍﺯ ﭘﻨﺪﺍﺭ ﺧﻮﺩ ﺳﺨﻨﻲ ﮔﻔﺘﻪ‪ .‬ﺍﻳﻦ ﮔﻔﺘﻪ‪ :‬ﮔﺮﺩﺵ ﭼﺮﺧﻬﺎ ﺍﺯ »ﻋﺸﻖ« ﺍﺳﺖ‪ .‬ﺁﻥ ﮔﻔﺘﻪ‪:‬‬
‫ﭼﺮﺧﻬﺎ ﺟﺎﻥ ﺩﺍﺭﻧﺪ‪ .‬ﺳﻮﻣﻲ ﮔﻔﺘﻪ‪ :‬ﻫﺮ ﭼﺮﺧﻲ ﺭﺍ ﺳﺘﺎﺭﻩ ﺍﻱ ﻛﻪ ﺩﺭﻭﺳﺖ ﻣﻴﭽﺮﺧﺎﻧﺪ‪ .‬ﺑﺒﻴﻨﻴﺪ ﺑﺮﻭﻱ ﺍﻧﮕﺎﺭﻱ ﭼﻪ‬
‫ﭘﻨﺪﺍﺭﻫﺎﻳﻲ ﺑﻨﻴﺎﺩ ﻧﻬﺎﺩﻩ ﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺍﻱ ﺍﺯ ﺭﻓﺘﺎﺭ ﻓﻴﻠﺴﻮﻓﺎﻧﺴﺖ‪ .‬ﺍﻳﻦ ﻧﺸﺎﻥ ﺍﺯ ﺩﻭﺭﻱ ﺁﻧﺎﻥ ﺍﺯ ﺧﺮﺩ‬
‫ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ ﭼﻨﺪ ﭼﻴﺰ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻡ‪:‬‬

‫‪١‬ـ ﻫﺴﺘﻲ ﺭﻭﺍﻥ ﻭ ﺍﻳﻨﻜﻪ ﭼﮕﻮﻧﻪ ﺑﻪ ﺁﻥ ﭘﻲ ﻣﻴﺒﺮﻳﻢ‪.‬‬


‫‪٢‬ـ ﺭﻭﺍﻥ ﻧﻪ ﺗﻨﻬﺎ ﭘﻴﺮﻭ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﻴﺴﺖ‪ ،‬ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﹸﻛﻨﺎﻛﻬﺎﻳﺶ ﺑﻪ ﺁﺧﺸﻴﺞ ﺁﻧﺴﺖ‪.‬‬
‫‪٣‬ـ ﺁﺩﻣﻲ ﺑﺎ ﺩﺍﺷﺘﻦ ﺭﻭﺍﻥ ﺁﻓﺮﻳﺪﺓ ﻭﻳﮋﺓ ﺑﺮﮔﺰﻳﺪﻩ ﺍﻳﺴﺖ‪.‬‬
‫‪٤‬ـ ﺁﺩﻣﻲ ﺩﺍﺭﺍﻱ ﺧﺮﺩ ﺍﺳﺖ ﻛﻪ ﺩﺍﻭﺭ ﻧﻴﻚ ﻭ ﺑﺪ ﻭ ﺭﺍﺳﺖ ﻭ ﻛﺞ ﻭ ﺧﻮﺩ ﺩﺭ ﺩﺍﻭﺭﻳﻬﺎﻳﺶ ﺁﺯﺍﺩ ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ - ١‬ﺍﻧﮕﺎﺷﺘﻦ ؛ ﺍﻧﮕﺎﺭﻳﺪﻥ = ﻓﺮﺽ ﻛﺮﺩﻥ‬


‫ﻧﺸﺴـــﺖ ﺳـــﻮﻡ ‪:‬‬

‫ﻫﻮﺩﻩ ﻫﺎﻱ ﻣﺎﺩﻳـﮕﺮﻱ ﻫﻤــﻪ ﺑﻴﭙـﺎﺳـــﺖ‬

‫ﺟﺴﺘﺎﺭ‪ ١‬ﺭﻭﺍﻥ‬
‫ﺩﺭ ﻧﺸﺴﺖ ﮔﺬﺷﺘﻪ ﺑﺎﺯ ﻧﻤﻮﺩﻡ ﻛﻪ ﭼﮕﻮﻧﻪ ﻣﺎ ﺑﻬﺴﺘﻲ ﺭﻭﺍﻥ )ﻭ ﻫﻤﭽﻨﺎﻥ ﺑﻬﺴﺘﻲ ﺧﺮﺩ( ﭘﻲ ﻣﻴﺒﺮﻳﻢ‪ .‬ﺍﻳﻦ ْ‬
‫ﺑﺴﻴﺎﺭ ﺍﺭﺟﺪﺍﺭ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺑﻴﭙﺎﻳﻲ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺭﺍ ﻧﻴﻚ ﻣﻴﺮﺳﺎﻧﺪ‪ .‬ﭼﻨﺪﺍﻧﻜﻪ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺯﻳﺎﻧﻤﻨﺪ ﻭ ﺷﻮﻡ ﺍﺳﺖ‪ ،‬ﺍﻳﻦ ﺟﺴﺘﺎﺭ‬
‫ﺳﻮﺩﻣﻨﺪ ﻭ ﺍﺭﺟﺪﺍﺭ ﻣﻴﺒﺎﺷﺪ‪.‬‬
‫ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻛﻪ ﺟﻬﺎﻧﺮﺍ ﺟﺰ ﺍﻳﻦ ﺩﺳﺘﮕﺎﻩ ُﺳﺘﺮﺳﺎ‪ ٢‬ﻧﻤﻲ ﺷﻨﺎﺳﺪ ﻭﺁﺩﻣﻲ ﺭﺍ ﻫﻤﻴﻦ ﺗﻦ ﻭ ﺟﺎﻥ ﻣﻴﺸﻤﺎﺭﺩ‪ ،‬ﻣﺎ ﺍﺯ ﺭﺍﻩ ﺍﻳﻦ‬
‫ﺟْﺴﺘﺎﺭ‪ ،‬ﻛﻮﺗﺎﻫﻲ ﺩﺍﻧﺶ ﻭ ﺑﻴﻨﺶ ﭘﻴﺮﻭﺍﻥ ﺁﻥ ﻓﻠﺴﻔﻪ ﺭﺍ ﺑﻪ ْﺭﺧﺸﺎﻥ ﻛﺸﻴﺪﻩ ﻧﺸﺎﻧﺸﺎﻥ ﻣﻴﺪﻫﻴﻢ ﻛﻪ ﻣﺎ ﺩﺭﺁﺩﻣﻲ ﺟﺰ ﺍﺯ ﺗﻦ ﻭ ﺟﺎﻥ‬
‫ﺩﺳﺘﮕﺎﻩ ﺩﻳﮕﺮﻱ ﺑﻨﺎﻡ ﺭﻭﺍﻥ)ﻛﻪ ﺧﺮﺩ ﻭ ﻓﻬﻢ ﻭ ﺍﻧﺪﻳﺸﻪ ﻫﻢ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺍﻭﺳﺖ( ﻣﻲ ﻳﺎﺑﻴﻢ ـ ﺩﺳﺘﮕﺎﻫﻲ ﻛﻪ ﺁﻧﺎﻥ ﭘﻲ ﻧﺒﺮﺩﻩ ﺍﻧﺪ ـ‬
‫ﻭ ﻫﻤﻴﻦ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﮕﻴﺮﻳﻢ ﻛﻪ ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺍﻳﻦ ﺟﻬﺎﻥ ﻣﺎﺩﻱ ﻧﻴﺰ ﺟﻬﺎﻥ ﺩﻳﮕﺮﻱ ﻫﺴﺖ ﻭ ﺁﻧﺎﻥ ﭘﻲ ﻧﺒﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﻭ‬
‫ﺑﺪﻳﻨﺴﺎﻥ ﺳﺴﺘﻲ ﭘﺎﻳﻪ ﻫﺎﻱ ﺁﻥ ﻓﻠﺴﻔﻪ ﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺍﻧﻴﻢ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺴﺨﻦ ﺩﺭﺍﺯﻱ ﻧﻴﺎﺯ ﻫﺴﺖ ﻭ ﺧﻮﺩ ﺍﺯ‬
‫ﺯﻣﻴﻨﻪ ﮔﻔﺘﮕﻮ ﺑﻴﺮﻭﻥ ﻣﻴﺒﺎﺷﺪ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺁﻥ ﻧﻤﻲ ﭘﺮﺩﺍﺯﻳﻢ‪.‬‬
‫ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﺭﻭﺍﻧﺴﺖ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺳﺨﻦ ﻣﺎ ﺍﺯ ﺩﻳﺪﻩ ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ ﻭ ﺑﻴﺶ‬
‫ﺍﺯ ﻫﺮ ﭼﻴﺰﻱ ﺑﺎ ﻫﻮﺩﻩ ﻫﺎﻱ‪ ٣‬ﻣﺎﺩﻳﮕﺮﻱ ﻛﺎﺭ ﻣﻴﺪﺍﺭﻳﻢ‪.‬‬
‫ﻫﻮﺩﻩ ﻫﺎﻱ ﻣﺎﺩﻳﮕﺮﻱ ﺭﺍ ﺑﺮﺍﻳﺘﺎﻥ ﺷﻤﺮﺩﻡ ﻭ ﺍﻳﻨﻚ ﻳﻜﺎﻳﻚ ﺁﻧﻬﺎ ﺭﺍ ﻳﺎﺩ ﻛﺮﺩﻩ ﺑﻴﭙﺎﻳﻴﺶ ﺭﺍ ﺑﺎﺯ ﻣﻲ ﻧﻤﺎﻳﻢ‪:‬‬
‫‪١‬ـ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻧﺨﺴﺖ ﻫﻮﺩﻩ ﻣﺎﺩﻳﮕﺮﻱ ﺑﻲ ﺍﺭﺝ ﻭ ﭘﺴﺖ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺁﺩﻣﻴﺴﺖ‪ .‬ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ‬
‫ﺁﺩﻣﻲ ﺭﺍ ﺑﺎ ﺟﺎﻧﻮﺭﺍﻥ ﺑﻪ ﻳﻜﺮﺷﺘﻪ ﻣﻴﻜﺸﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩْﮊﻓﻬﻤﻲ‪ ٤‬ﺍﺯ ﺁﻧﺠﺎﺳﺖ ﻛﻪ ﺍﺯ ﮔﻮﻫﺮ ﺭﻭﺍﻧﻲ ﺁﺩﻣﻲ ﻧﺎﺁﮔﺎﻫﻨﺪ‪،‬‬
‫ﺍﺯ ﺁﻧﺠﺎﺳﺖ ﻛﻪ ﺗﻨﻬﺎ ﮔﻮﻫﺮ ﺟﺎﻧﻲ ﺍﻭ ﺭﺍ ﺑﺪﻳﺪﻩ ﻣﻴﮕﻴﺮﻧﺪ‪ .‬ﺭﺍﺳﺘﺶ ﻫﻢ ﺁﻧﺴﺘﻜﻪ ﺍﮔﺮ ﺁﺩﻣﻲ ﺗﻨﻬﺎ ﻫﻤﻴﻦ ﺗﻦ ﻭ ﺟﺎﻥ‬
‫ﺑﻮﺩﻱ ﺟﺰ ﺑﺮﺗﺮﻱ ﻛﻤﻲ ﺑﻪ ﺟﺎﻧﻮﺭﺍﻥ ﻧﺪﺍﺷﺘﻲ‪ .‬ﻭﻟﻲ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺁﺩﻣﻲ ﺗﻨﻬﺎ ﺗﻦ ﻭ ﺟﺎﻥ ﻧﻴﺴﺖ ﻭ ﺩﺭﻭ ﮔﻮﻫﺮ ﺭﻭﺍﻥ ﻫﺴﺖ‬
‫ﻛﻪ ﺑﺴﻴﺎﺭ ﻭﺍﻻﺳﺖ ﻭ ﺩﺍﺭﺍﻱ ﺧﻴﻤﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺳﺘﻮﺩﻩ ﺍﻱ ﺍﺯ ﻧﻴﻜﺨﻮﺍﻫﻲ ﺑﺠﻬﺎﻥ ﻭ ﺩﻟﺴﻮﺯﻱ ﺑﺪﻳﮕﺮﺍﻥ ﻭ ﺁﻣﻴﻎ ﭘﮋﻭﻫﻲ ﻭ ﺁﺑﺎﺩﻱ‬
‫ﻭ ﺩﻭﺳﺘﻲ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻢ‪ :‬ﺁﺩﻣﻲ ﺍﮔﺮ ﺍﺯ ﺟﻨﺲ ﺟﺎﻧﻮﺭﺍﻧﺴﺖ ﺑﺎ ﺁﻧﺎﻥ ﻧﻪ ﻳﻜﺴﺎﻧﺴﺖ‪.‬‬
‫ﺁﺩﻣﻲ ﺍﮔﺮ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﺍﺳﺖ ﮔﻮ ﺑﺎﺷﺪ‪ .‬ﺁﻓﺮﻳﺪﻩ ﻭﻳﮋﻩ ﺍﺳﺖ‪ ،‬ﺑﺮﮔﺰﻳﺪﺓ ﺁﻓﺮﻳﺪﮔﺎﻧﺴﺖ‪ .‬ﻣﻴﻮﻩ ﺩﺭﺧﺖ ﺁﻓﺮﺵ‬
‫ﺍﺳﺖ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺟﺴﺘﺎﺭ = ﻣﺒﺤﺚ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺳﺘﺮﺳﺎ = ﻣﺤﺴﻮﺱ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﻫﻮﺩﻩ = ﻧﺘﻴﺠﻪ‬
‫‪ - ٤‬ﺩْﮊ ) ﺑﺮ ﻭﺯﻥ ﻟﹸﮋ ( = ﭘﻴﺸﻮﻧﺪﻳﺴﺖ ﻛﻪ ﻣﻌﻨﻲ ) ﺑﺪﻱ ﻛﻪ ﺑﺎ ﺩﺭﺷﺘﻲ ﺗﻮﺃﻡ ﺑﺎﺷﺪ ( ﻣﻴﺪﻫﺪ‪ .‬ﺍﻳﻦ ﭘﻴﺸﻮﻧﺪ ﻧﺨﺴﺖ ) ﺩْﺵ ( ﺑﻮﺩﻩ ﻛﻪ ﻫﻨﻮﺯ ﺩﺭ ﺩﺷﻨﺎﻡ ‪ ،‬ﺩﺷﻤﻦ ﻭ ﺩﺷﻮﺍﺭ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫ﺩﮊﻓﻬﻤﻲ= ﺑﺪﻓﻬﻤﻲ‬ ‫ﺑﺎﺯ ﻣﺎﻧﺪﻩ‪.‬‬
‫‪٢١‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ )ﭘﺎﺭﺩﻳﺎﻥ( ﺑﻪ ﺍﻳﻨﺴﺨﻨﺎﻥ ﺭﻳﺸﺨﻨﺪ ﻣﻴﻜﻨﻨﺪ ﻭ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻲ ﺁﺩﻣﻲ ﻣﻴﺪﺍﻧﻨﺪ ﻛﻪ‬
‫ﺧﻮﺩ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻣﻴﺸﻤﺎﺭﺩ ﻭ ﺟﻬﺎﻥ ﺭﺍ ﺁﻓﺮﻳﺪﻩ ُﺑﻬﺮ ﺧﻮﺩ ﻣﻲ ﭘﻨﺪﺍﺭﺩ‪.‬‬
‫ﻭﻟﻲ ﻣﻲ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺟﺎﻱ ﺭﻳﺸﺨﻨﺪ ﻧﻴﺴﺖ‪ .‬ﺳﺨﻦ ﺑﺎ ﺩﻟﻴﻞ ﭼﻪ ﺟﺎﻱ ﺭﻳﺸﺨﻨﺪ ﺍﺳﺖ؟!‪ .‬ﺁﺩﻣﻲ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﻣﺎ‬
‫ﻣﻲ ﺷﻨﺎﺳﻴﻢ ﺩﺭ ﺭﺷﺘﻪ ﺩﻳﮕﺮ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻏﻠﻄﺴﺖ ﻛﻪ ﺷﻤﺎ ﺁﻧﺮﺍ ﺑﺎ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﺑﻪ ﻳﻜﺮﺷﺘﻪ ﻛﺸﻴﺪ‬
‫ﻭ ﺑﺎﻻ ﺩﺳﺖ ﻟﻴﻤﻮﺭ ﻭ ﺑﻮﺯﻳﻨﻪ ﻧﺸﺎﻧﻴﺪ‪ .‬ﺍﻳﻦ ﺩْﮊﻓﻬﻤﻲ ﺍﺯ ﺷﻤﺎ ﺑﻮﺩﻩ‪.‬‬
‫ﭼﻴﺰﻳﺴﺖ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ‪ :‬ﺩﺭﻣﻴﺎﻥ ﺁﻓﺮﻳﺪﮔﺎﻥ‪ ،‬ﺟﻨﺒﻨﺪﮔﺎﻥ ﻭ ﺯﻳﻨﺪﮔﺎﻥ ﺑﺮﺗﺮﻱ ﺑﺪﻳﮕﺮﺍﻥ ﻣﻴﺪﺍﺭﻧﺪ‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﺯﻳﻨﺪﮔﺎﻥ‪ ،‬ﻧﻴﺰ‬
‫ﺁﺩﻣﻲ ﺍﺯ ﻫﻤﻪ ﺑﺮﺗﺮﺍﺳﺖ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﻓﺰﻭﻧﻴﻬﺎﻱ ﺗﻨﻲ ﻭ ﻣﻐﺰﻱ ﻛﻪ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻧﻴﺰ ﺁﻧﻬﺎ ﺭﺍ ﺷﻨﺎﺧﺘﻪ ﻭ ﭘﺬﻳﺮﻓﺘﻪ ﻳﻚ ﻓﺰﻭﻧﻲ‬
‫ﺑﺴﻴﺎﺭ ﺍﺭﺟﺪﺍﺭﻱ ﺩﺭ ﻣﻴﺎﻧﺴﺖ‪ ،‬ﻭ ﺁﻥ ﺍﻳﻨﻜﻪ ﺟﺎﻧﻮﺭﺍﻥ‪ ،‬ﺩﺳﺖ ﻭ ﭘﺎ ﺑﺴﺘﺔ ﺯﻧﺠﻴﺮ ﺧﻮﺩﺧﻮﺍﻫﻴﻨﺪ ﻭ ﻫﺮﻳﻜﻲ ﺟﺰ ﺩﺭ‬
‫ﭘﻲ ﺧﻮﺷﻴﻬﺎﻱ ﺧﻮﺩ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻭﻟﻲ ﺁﺩﻣﻲ‪ ،‬ﺁﺯﺍﺩ ﻭ ﺩﺳﺖ ﻭ ﭘﺎﻳﺶ ﺑﺎﺯ ﺍﺳﺖ‪ .‬ﺁﺩﻣﻲ ﺍﮔﺮ ﮔﻮﻫﺮ‬
‫ﺭﻭﺍﻧﻴﺶ ﻧﻴﺮﻭﻣﻨﺪ ﮔﺮﺩﺩ‪ ،‬ﺳﺮﭼﺸﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ‪ ١‬ﻭ ﹸ‬
‫ﻛﻨﺎﻛﻬﺎﻳﺶ‪ ٢‬ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭﺁﺑﺎﺩﻱ ﺩﻭﺳﺘﻲ ﻭ ﺩﺍﺩﮔﺮﻱ ﻭ‬
‫ﺍﻳﻨﮕﻮﻧﻪ ﺧﻴﻤﻬﺎﻱ ﺑﺴﻴﺎﺭ ﻭﺍﻻﺳﺖ ﻭ ﺍﻳﻨﻬﺎ ﭼﻴﺰﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺟﺰ ﺩﺭﻭ ﻧﻴﺴﺖ ﻭ ﺧﻮﺩ ﻣﺎﻳﻪ ﺷﺎﻳﻨﺪﮔﻲ ﺍﻭ‬
‫ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻳﻨﻬﺎﺳﺖ ﺩﻟﻴﻞ ﺁﻧﻜﻪ ﺁﺩﻣﻲ ﺑﺮﮔﺰﻳﺪﺓ ﺁﻓﺮﻳﺪﮔﺎﻧﺴﺖ ‪.‬‬
‫ﺍﻣﺎ ﺟﻬﺎﻥ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﺴﺖ ﻭ ﻣﺎ ﻧﻤﻲ ﺩﺍﻧﻴﻢ ﺧﺪﺍ ﺁﻧﺮﺍ ُﺑﻬﺮ ﻛﻪ ﺁﻓﺮﻳﺪﻩ‪ .‬ﺍﻳﻦ ﻣﻴﺪﺍﻧﻴﻢ ﺍﻳﻦ ﺯﻣﻴﻦ ﺭﺍ ﺑﻬﺮ ﺁﺩﻣﻴﺎﻥ‬
‫ﺁﻓﺮﻳﺪﻩ ﻭ ﺯﻳﺴﺘﮕﺎﻩ ﺁﻧﺎﻥ ﮔﺮﺩﺍﻧﻴﺪﻩ‪ .‬ﺍﻳﻦ ﻣﻴﺪﺍﻧﻴﻢ ﻛﻪ ﺯﻣﻴﻦ ﺭﺍ ﺑﺪﺳﺖ ﺁﺩﻣﻴﺎﻥ ﺳﭙﺎﺭﺩﻩ ﻛﻪ ﺁﺑﺎﺩﺵ ﻛﻨﻨﺪ‬
‫ﻭ ﺍﺯ ﺑﺪﻳﻬﺎ )ﺗﺎ ﺁﻧﺠﺎ ﻛﻪ ﺗﻮﺍﻧﺪ ﺑﻮﺩ( ﺑﭙﻴﺮﺍﻳﻨﺪ‪.‬‬
‫‪٣‬‬
‫ﺯﻣﻴﻦ ﺳﭙﺎﺭﺩﻩ ﺑﺪﺳﺖ ﺁﺩﻣﻴﺎﻧﺴﺖ ﻭ ﺁﺩﻣﻴﺎﻥ ﺑﺮﺍﻩ ﺑﺮﺩﻥ ﺁﻥ‪ ،‬ﻫﻢ ﺗﻮﺍﻧﺎ ﻭ ﻫﻢ ﺷﺎﻳﺎﻳﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﮔﻔﺘﮕﻮ ﺩﺭﺑﺎﺭﻩ ﺁﺩﻣﻲ ﻭﺁﻧﭽﻪ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﮔﻔﺘﻪ‪ ،‬ﺑﻪ ﻳﺎﺩ ﻣﻦ ﻣﻴﺂﻭﺭﺩ ﺍﻧﺪﻳﺸﻪ ﺍﻱ ﺭﺍ ﺩﺭ ﻗﺮﻧﻬﺎﻱ‬
‫ﻧﺨﺴﺖ ﺍﺳﻼﻣﻲ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺻﻮﻓﻴﮕﺮﻱ ﺑﺸﺮﻕ ﺁﻣﺪ‪ .‬ﭼﻮﻥ ﻳﻜﻲ ﺍﺯ ﺁﻣﻮﺯﺍﻛﻬﺎﻳﺶ‪» ٤‬ﻭﺣﺪﺕ ﻭﺟﻮﺩ « )ﻳﺎ ﻳﻜﻲ ﺑﻮﺩﻥ ﻫﺴﺘﻲ(‬
‫ﺠﺪﺍﻳﻨﺪ‪ .‬ﺍﻳﻦ ﺑﻮﺩ‬
‫ﻣﻴﺒﻮﺩ ﻭ ﻫﻤﻪ ﺭﺍ ﺑﺎ ﺧﺪﺍ ﻳﻜﻲ ﻣﻴﺸﻤﺮﺩ‪ ،‬ﺍﻳﻦ ﺑﻜﺴﺎﻧﻲ ﺧﻮﺵ ﻣﻲ ﺍﻓﺘﺎﺩ ﻛﻪ ﻣﻴﺸﻨﻴﺪﻧﺪ ﺧﺪﺍﻳﻨﺪ ﻭ ﺍﺯ ﺧﺪﺍ ﹶﻧ ْ‬
‫ﻛﻮﻙ ﻣﻴﺸﺪﻧﺪ ﻭ ﺑﻤﻴﺎﻥ ﻣﻲ ﺍﻓﺘﺎﺩﻧﺪ ﻭ ﺧﺪﺍﻳﻲ ﻣﻴﻔﺮﻭﺧﺘﻨﺪ‪ .‬ﺍﺯ ﻳﻜﺴﻮ ﺩﺭ ﺑﺎﺯﺍﺭ ﻫﺎ ﺑﻪ ﮔﺪﺍﻳﻲ ﻣﻴﭙﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺷﻜﻢ ﺧﻮﺩ ﺭﺍ ﺑﺎ‬
‫ﺻﺪ ﭘﺴﺘﻲ ﭘﺮ ﻣﻴﮕﺮﺩﺍﻧﻴﺪﻧﺪ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﻻﻑ ﺍﺯ ﺧﺪﺍﻳﻲ ﺯﺩﻩ »ﺳﺒﺤﺎﻧﻲ ﻣﺎ ﺍﻋﻈﻢ ﺷﺄﻧﻲ« ﻣﻴﮕﻔﺘﻨﺪ‪.‬‬
‫ﻣﻲ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﺁﻣﻮﺯﺍﻛﻬﺎﻱ ﻣﺎﺩﻳﮕﺮﻱ ﻭ ﺑﻪ ﭘﺎﻱ ﺑﻮﺯﻳﻨﻪ ﺁﻭﺭﺩﻥ ﺁﺩﻣﻲ ﻛﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﻣﻴﺎﻧﺴﺖ ﻛﻴﻔﺮ‬
‫ﻻﻓﻬﺎﻱ ﺧﻨﻚ ﺁﻧﺮﻭﺯﻳﺴــﺖ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﺁﺷﻨﺎﻳﺎﻥ ُﺳ ِﻬﺸﻬﺎﻱ‪ ٥‬ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﭼﻨﻴﻦ ﺑﺎﺯ ﻣﻴﻨﻤﺎﻳﺪ‪ :‬ﻧﺨﺴﺖ ﺑﺎﺭ ﻛﻪ ﺩﺭﻛﺘﺎﺑﻬﺎﻱ ﺻﻮﻓﻴﺎﻥ ﺩﺍﺳﺘﺎﻥ‬
‫»ﻭﺣﺪﺕ ﻭﺟﻮﺩ« ﺭﺍ ﺧﻮﺍﻧﺪﻡ ﺑﺴﻴﺎﺭ ﺑﺨﻮﺩ ﺑﺎﻟﻴﺪﻡ‪ .‬ﺗﻮ ﮔﻔﺘﻲ ﺩﺭ ﺧﺎﻧﻪ ﺭﺍ ﺯﺩﻧﺪ ﻭ ﻣﮋﺩﻩ ﺁﻭﺭﺩﻧﺪ ﻛﻪ ﺗﻮ ﭘﺎﺩﺷﺎﻩ ﺷﺪﻩ ﺍﻱ‪ .‬ﺑﺎ‬
‫ﺧﻮﺩ ﮔﻔﺘﻢ‪» :‬ﻫﻴﻬﺎﻱ ﻣﺎ ﺧﺪﺍ ﻣﻴﺒﻮﺩﻩ ﺍﻳﻢ ﻭ ﻧﻤﻴﺪﺍﻧﺴﺘﻪ ﺍﻳﻢ«‪ .‬ﻧﺰﺩﻳﻚ ﻣﻴﺒﻮﺩ ﻫﻤﭽﻮﻥ ﺷﺒﻠﻲ ﻭ ﺑﺎﻳﺰﻳﺪ ﺑﻤﻴﺎﻥ ﺍﻓﺘﻢ ﻭ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺧﻮﺍﻫﺎﻙ = ﺁﻧﭽﻪ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﻛﹸﻨﺎﻙ = ﺁﻧﭽﻪ ﻛﻨﻨﺪ ‪ ،‬ﺍﻋﻤﺎﻝ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﺷﺎﻳﺎ = ﺷﺎﻳﺴﺘﻪ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﺁﻣﻮﺯﺍﻙ = ﺗﻌﻠﻴﻤﺎﺕ ‪ ،‬ﺁﻧﭽﻪ ﺁﻣﻮﺯﻧﺪ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٥‬ﺳﻬﺶ = ﺍﺣﺴﺎﺱ‬
‫‪٢٢‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺁﻭﺍﺯ »ﻟﻴﺲ ﻓﻲ ﺟﺒﺘﻲ ﺍﻟﻲ ﺍﷲ« ﺑﺮﺁﻭﺭﻡ‪ .‬ﭼﻨﺪﻱ ﻧﮕﺬﺷﺖ ﻛﻪ ﭼﻴﺰﻫﺎﻳﻲ ﺍﺯ ﻓﻠﺴﻔﻪ ﺩﺍﺭﻭﻳﻦ ﺍﺯ ﺭﺍﻩ ﻛﺘﺎﺑﻬﺎﻱ ﻣﺼﺮﻱ ﺩﺭ ﺍﻳﺮﺍﻥ‬
‫ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪ ﻭ ﺑﻤﻦ ﺑﺴﻴﺎﺭ ﺑﺪ ﺍﻓﺘﺎﺩ ﺍﻳﻨﻜﻪ ﺷﻨﻴﺪﻡ ﺁﺩﻣﻲ ﺯﺍﺩﻩ ﺑﻮﺯﻳﻨﻪ ﺍﺳﺖ ﻭ ﺳﻬﺸﻬﺎﻱ ﺷﮕﻔﺘﻲ ﺩﺭ ﻣﻦ ﭘﺪﻳﺪ ﺁﻭﺭﺩ‪ .‬ﺗﻮ‬
‫ﮔﻔﺘﻲ ﻣﺮﻏﻲ ﻣﻴﺒﻮﺩﻡ ﻛﻪ ﺩﺭ ﻓﻀﺎﻱ ﺑﺴﻴﺎﺭ ﺑﻠﻨﺪ ﻣﻴﭙﺮﻳﺪﻡ‪ ،‬ﻧﺎﮔﻬﺎﻥ ﭘﺮﻫﺎ ﻭ ﺑﺎﻟﻬﺎﻳﻢ ﻛﻨﺪﻩ ﺷﺪ ﻭ ﻣﻦ ﺍﺯ ﺁﻥ ﺑﺎﻻ ﺑﺰﻣﻴﻦ ﺍﻓﺘﺎﺩﻡ‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﺷﻮﺧﻲ ﺁﻣﻴﺰ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﻧﺎﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ ﻣﺎﺩﻳـﮕﺮﻱ ﺭﺍ ﺑﺎﺯﮔﺸﺖ ﺁﻥ‬
‫ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ ﺻﻮﻓﻴﺎﻧﻪ ﺗﻮﺍﻥ ﺷﻤﺮﺩ‪ .‬ﺑﻬﺮﺣﺎﻝ ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ‪ :‬ﻧﻪ ﺁﻥ ﻭ ﻧﻪ ﺍﻳﻦ‪ .‬ﺁﺩﻣﻲ ﻧﻪ ﺧﺪﺍ ﻣﻴﺒﻮﺩﻩ ﻭ ﻧﻪ ﻫﻤﭙﺎﻳﻪ‬
‫ﺑﻮﺯﻳﻨﻪ ﺍﺳﺖ‪ .‬ﺁﻓﺮﻳﺪﺓ ﻭﻳﮋﺓ ﺑﺮﮔﺰﻳﺪﻩ ﺍﻳﺴﺖ‪.‬‬
‫‪٢‬ـ ﺩﻭﻡ ﻫﻮﺩﻩ ﻣﺎﺩﻳﮕﺮﻱ ﺁﺩﻣﻲ ﺭﺍ ﻧﻴﻜﻲ ﭘﺬﻳﺮ ﻧﺪﺍﻧﺴﺘﻦ ﻭ ﺍﺯ ﻧﻴﻜﻲ ﺁﻥ ﻧﻮﻣﻴﺪ ﺑﻮﺩﻧﺴﺖ‪.‬‬
‫ﺍﻳﻦ ْﺩﮊﻓﻬﻤﻲ ﺍﺯ ﺩﻭ ﺟﺎ ﺑﺮﺧﺎﺳﺘﻪ‪ :‬ﻳﻜﻲ ﺁﻧﻜﻪ ﺳﺮﭼﺸﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﹸﻛﻨﺎﻛﻬﺎﻱ ﺁﺩﻣﻲ ﺭﺍ ﺟﺰ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻭ‬
‫ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺑﺎ ﭼﻨﺎﻥ ﺣﺎﻟﻲ ﻧﻴﻜﻲ ﺍﺯﻭ ﭼﺸﻢ ﻧﺘﻮﺍﻥ ﺩﺍﺷﺖ‪ .‬ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﺁﺩﻣﻲ ﺭﺍ ﺑﭙﺎﻱ ﺟﺎﻧﻮﺭﺍﻥ ﺑﺮﺩﻩ ﺍﻧﺪ ﻭ ﺧﻮﺩ ﭘﻴﺪﺍﺳﺖ‬
‫ﻛﻪ ﺟﺎﻧﻮﺭﺍﻥ ﻧﻴﻜﻲ ﻧﺎﭘﺬﻳﺮﻧﺪ‪.‬‬
‫ﺍﺯﺁﻧﺴﻮ ﺍﻳﻦ ﺑﻴﮕﻔﺘﮕﻮﺳﺖ ﻛﻪ ﺁﻧﭽﻪ ﺩﺭ ﻧﻬﺎﺩ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﻧﻬﺎﺩﻩ ﺷﺪﻩ ﺩﻳﮕﺮ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﭘﺴﺘﻲ ﺧﻴﻤﻬﺎﻱ ﺁﺩﻣﻲ‬
‫ﻫﻤﺎﻧﻬﺎﺳﺖ ﻛﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﻫﺴﺖ ﻭ ﺍﻣﻴﺪ ﺩﻳﮕﺮ ﺷﺪﻥ ﺑﻪ ﺁﻧﻬﺎ ﻧﺘﻮﺍﻥ ﺑﺴﺖ‪.‬‬
‫ﻭﻟﻲ ﻣﺎ ﺑﻪ ﺍﻳﻨﻬﺎ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺍﻳﻢ‪ .‬ﺳﺮﭼﺸﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﹸﻛﻨﺎﻛﻬﺎﻱ ﺁﺩﻣﻲ ﺗﻨﻬﺎ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﻴﺴﺖ‪ .‬ﺁﺩﻣﻲ ﺑﺎ ﺟﺎﻧﻮﺭﺍﻥ‬
‫ﻳﻜﺴﺎﻥ ﻧﻤﻴﺒﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺟﺎﻱ ﮔﻔﺘﮕﻮ ﺑﺎﺯ ﻧﻤﺎﻧﺪﻩ‪ .‬ﺁﻣﺪﻳﻢ ﻛﻪ ﺁﻧﭽﻪ ﺩﺭ ﻧﻬﺎﺩ ﻛﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﻧﻬﺎﺩﻩ ﺷﺪﻩ ﺩﻳﮕﺮ‬
‫ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻨﺴﺨﻦ ﺭﺍﺳﺘﺴﺖ‪ .‬ﻭﻟﻲ ﺩﻟﻴﻞ ﻧﻴﻜﻲ ﻧﺎﭘﺬﻳﺮﻱ ﺁﺩﻣﻲ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﻣﺎ ﮔﻔﺘﻴﻢ ﺁﺩﻣﻲ‬
‫ﻧﻴﻜﻴﻬﺎ ﻭ ﺑﺪﻳﻬﺎ ﻫﺮ ﺩﻭ ﺭﺍ ﺍﺯ ﻧﻬﺎﺩ ﺧﻮﺩ ﻣﻴﺪﺍﺭﺩ‪.‬‬
‫ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﺑﺎﺯ ﻧﻤﻮﺩﻳﻢ ﺁﺩﻣﻲ ﺩﺭ ﻛﺎﻟﺒﺪ ﺧﻮﺩ ﺩﺍﺭﺍﻱ ﺩﻭ ﺩﺳﺘﮕﺎﻩ ﺍﺳﺖ‪:‬‬
‫ﻳﻜﻲ ﺩﺳﺘﮕﺎﻩ ﺟﺎﻥ ﺑﺎ ﺧﻴﻤﻬﺎﻱ ﻧﺎﺳﺘﻮﺩﺓ ﺭﺷﻚ ﻭ ﺁﺯ ﻭ ﺧﺸﻢ ﻭ ﻛﻴﻨﻪ ﻭ ﺧﻮﺩﻧﻤﺎﻳﻲ ﻭ ﺑﺮﺗﺮﻱ ﻓﺮﻭﺷﻲ ﻭ ﺳﺘﻤﮕﺮﻱ ﻭ‬
‫ﭼﺎﭘﻠﻮﺳﻲ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺑﺴﻴﺎﺭ ﺍﺳﺖ‪.‬‬
‫ﺩﻳﮕﺮﻱ ﺩﺳﺘﮕﺎﻩ ﺭﻭﺍﻥ ﺑﺎ ﺧﻴﻤﻬﺎﻱ ﺳﺘﻮﺩﺓ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺁﺑﺎﺩﻱ ﺩﻭﺳﺘﻲ ﻭ ﺁﻣﻴﻎ ﭘﮋﻭﻫﻲ ﻭ ﺩﻟﺴﻮﺯﻱ ﺑﺪﻳﮕﺮﺍﻥ ﻭ ﺷﺮﻡ‬
‫ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﻛﻢ ﻧﻴﺴﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﻓﻬﻢ ﻭ ﺍﻧﺪﻳﺸﻪ ﻭ ﺧﺮﺩ ﻧﻴﺰ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺭﻭﺍﻧﺴﺖ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺳﺨﻦ ﺩﺭﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺩﻭ ﺩﺳﺘﮕﺎﻩ ﺩﺭﻛﺎﻟﺒﺪ ﺁﺩﻣﻲ ﻫﻤﻴﺸﻪ ﺑﺎ ﻫﻢ ﺩﺭ ﭘﻴﻜﺎﺭ ﻭﻛﺸﺎﻛﺶ ﺍﺳﺖ ﻭ ﻫﻤﭽﻮﻥ‬
‫ﻛﻔﻪ ﺗﺮﺍﺯﻭ ﻫﻤﻴﻨﻜﻪ ﻳﻜﻲ ﺑﺎﻻ ﺭﻓﺖ ﺁﻧﺪﻳﮕﺮﻱ ﭘﺎﻳﻴﻦ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﻫﻤﺎﻧﻜﻪ ﻳﻜﻲ ﻧﻴﺮﻭﻣﻨﺪ ﺑﻮﺩ ﺁﻧﺪﻳﮕﺮﻱ ﺍﺯ ﻧﻴﺮﻭ ﺧﻮﺍﻫﺪ‬
‫ﺍﻓﺘﺎﺩ‪ .‬ﺍﻳﻨﺴﺖ ﻧﻴﻜﻲ ﺁﺩﻣﻲ ﺍﺯ ﺁﻧﺮﺍﻩ ﺍﺳﺖ ﻛﻪ ﮔﻮﻫﺮ ﺭﻭﺍﻧﻲ ﺍﻭ ﻧﻴﺮﻭﻣﻨﺪ ﻭ ﺗﻮﺍﻧﺎ ﮔﺮﺩﻳﺪﻩ ﮔﻮﻫﺮ ﺟﺎﻧﻲ ﺭﺍ‬
‫ﺑﺰﻳﺮ ﻓﺮﻣﺎﻥ ﮔﻴﺮﺩ ﻭ ﺍﺯ ﺑﺪﻳﻬﺎﻱ ﺁﻥ ﺟﻠﻮ ﮔﻴﺮﺩ‪.‬‬
‫ﺟﺴﺘﺎﺭ ﺑﺴﻴﺎﺭ ﺍﺭﺟﺪﺍﺭﻳﺴﺖ ﻛﻪ ﺁﺩﻣﻲ ﭼﮕﻮﻧﻪ ﻧﻴﻚ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟‪ .‬ﺧﻴﻤﻬﺎﻱ ﺍﻭ ﭼﮕﻮﻧﻪ ﺳﺘﻮﺩﻩ ﺗﻮﺍﻧﺪ ﮔﺮﺩﻳﺪ؟‪.‬‬
‫ﺍﻳﻦ ﺧﻮﺩ ْ‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﻳﮕﺮﺍﻥ ﺳﺨﻦ ﺍﺭﺟﺪﺍﺭﻱ ﻧﮕﻔﺘﻪ ﺍﻧﺪ‪ .‬ﻭﻟﻲ ﺍﺯ ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ‪ ،‬ﺧﻮﺩ ﺭﻭﺷﻨﺴﺖ ﻭ ﺑﻪ ﮔﻔﺘﮕﻮ ﻧﻴﺎﺯ ﻧﻤﻲ ﺩﺍﺭﺩ‪ .‬ﺁﺩﻣﻲ‬
‫ﺑﺎﻳﺪ ﺭﻭﺍﻥ ﻭ ﺧﺮﺩﺵ ﻧﻴﺮﻭﻣﻨﺪ ﮔﺮﺩﺩ‪ .‬ﺑﺮﺍﻱ ﻧﻴﺮﻭﻣﻨﺪﻱ ﺭﻭﺍﻥ ﻧﻴﺰ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺷﻨﺎﺧﺘﻦ ﺁﻣﻴﻐﻬﺎ ﺩﺭﺑﺎﻳﺴﺖ‪ ١‬ﻣﻴﺒﺎﺷﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺩﺭﺑﺎﻳﺴﺖ = ﻻﺯﻡ‬


‫‪٢٣‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﭼﻴﺰﻳﺴﺖ ﺁﺯﻣﻮﺩﻩ‪ :‬ﻫﻨﮕﺎﻣﻴﻜﻪ ﻣﺎ ﺁﻣﻴﻐﻬﺎﻳﻲ ﺭﺍ ﺑﻜﺴﺎﻧﻲ ﺑﺎﺯ ﻧﻤﺎﻳﻴﻢ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺷﻨﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻭ‬
‫ﺯﻧﺪﮔﺎﻧﻲ ﺑﻴﻨﺎﺗﺮ ﮔﺮﺩﺍﻧﻴﻢ‪ ،‬ﺧﻴﻤﻬﺎﺷﺎﻥ ﻧﻴﺰ ﺳﺘﻮﺩﻩ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪ .‬ﻭﺍﺭﻭﻧﻪ ﺁﻥ ﻧﻴﺰ ﺁﺯﻣﻮﺩﻩ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺯﻳﺎﻥ‬
‫ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﺍﺯ ﻫﻤﻴﻦ ﺭﺍﻩ ﺍﺳﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺍﺯﺭﻭﺯﻳﻜﻪ ﻣﺎﺩﻳﮕﺮﻱ ﺩﺭ ﺟﻬﺎﻥ ﭘﺮﺍﻛﻨﺪﻩ ﺷﺪﻩ ﻭ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ‬
‫ﺁﻥ ﺩﺭ ﻣﻐﺰﻫﺎ ﺟﺎ ﺑﺎﺯ ﻛﺮﺩﻩ‪ ،‬ﺧﻴﻤﻬﺎﻱ ﭘﺴﺖ ﺁﺩﻣﻴﺎﻥ ﭼﻴﺮﻩ ﺗﺮ ﻭ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﺑﻮﺩﻩ ﻭ ﺑﺪﻱ ﺩﺭ ﺟﻬﺎﻥ‬
‫ﻓﺰﻭﻧﺘﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫‪٣‬ـ ﺳﻮﻡ ﻫﻮﺩﻩ ﺁﻧﺴﺖ ﻛﻪ ﻧﻴﻚ ﻭ ﺑﺪﻱ ﺩﺭ ﺟﻬﺎﻥ ﻧﻴﺴﺖ‪ .‬ﻫﺮﻛﺲ ﻫﺮﭼﻪ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﻭ ﺑﺴﻮﺩ ﺍﻭﺳﺖ‬
‫ﻧﻴﻚ ﻣﻴﺸﻤﺎﺭﺩ ﻭ ﻫﺮﭼﻴﺰ ﺭﺍ ﻧﻤﻲ ﺧﻮﺍﻫﺪ ﻭ ﺑﺴﻮﺩ ﺍﻭ ﻧﻴﺴﺖ ﺑﺪ ﻣﻴﺸﻤﺎﺭﺩ‪ .‬ﺑﺮﺍﻱ ﺍﻳﻦ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻩ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺳﺮﭼﺸﻤﻪ‬
‫ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺁﺩﻣﻲ ﻣﻐﺰ ﺍﻭﺳﺖ‪ .‬ﻣﻐﺰ ﻧﻴﺰ ﻣﺎﺩﻩ ﺍﺳﺖ ﻭ ﻫﺮ ﭼﻴﺰﻱ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﺑﻴﺮﻭﻥ ﺩﺭﺁﻥ ﺗﻮﺍﻧﺪ ُﻫﻨﺎﻳﻴﺪ‪«١‬‬
‫ﻣﺎ ﺑﻴﭙﺎﻳﻲ ﺍﻳﻨﻬﺎ ﺭﺍ ﻧﻴﺰ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻳﻢ‪ .‬ﺍﻳﻦ ﺭﺍﺳﺖ ﻧﻴﺴﺖ ﻛﻪ ﻫﺮﻛﺲ ﻫﺮﭼﻪ ﺑﺴﻮﺩ ﺍﻭﺳﺖ ﻧﻴﻚ ﻣﻴﺸﻤﺎﺭﺩ ﻭ ﻫﺮﭼﻪ‬
‫ﺑﺴﻮﺩ ﺍﻭ ﻧﻴﺴﺖ ﺑﺪ ﻣﻴﺸﻤﺎﺭﺩ‪ .‬ﺗﺮﺍﺯﻭﻱ ﻧﻴﻚ ﻭ ﺑﺪ‪ ،‬ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﻫﺮﻛﺲ ﻧﻴﺴﺖ‪ .‬ﺗﺮﺍﺯﻭﻱ ﻧﻴﻚ ﻭ ﺑﺪ ﺧﺮﺩ‬
‫ﺁﺩﻣﻴﺴﺖ‪ .‬ﺑﺴﻴﺎﺭ ﭼﻴﺰﻫﺎﺳﺖ ﻛﻪ ﺑﺴﻮﺩ ﻣﺎﺳﺖ ﻭ ﻣﺎ ﺁﻥ ﺭﺍ ﺑﺪ ﻣﻴﺸﻤﺎﺭﻳﻢ‪ ،‬ﺑﺴﻴﺎﺭ ﭼﻴﺰﻫﺎﺳﺖ ﻛﻪ ﺑﻪ ﺯﻳﺎﻥ‬
‫ﻣﺎﺳﺖ ﻭ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﻚ ﻣﻲ ﺷﻨﺎﺳﻴﻢ‪.‬‬
‫ﺻﺪﻫﺎ ﻣﺜﻞ ﺗﻮﺍﻥ ﺁﻭﺭﺩ‪ :‬ﻓﻼﻥ ﮔﺮﺳﻨﻪ ﻛﻪ ﻣﻦ ﺩﺭ ﻛﻮﭼﻪ ﻣﻲ ﺑﻴﻨﻢ ﺑﻪ ﺯﻳﺎﻥ ﻣﻨﺴﺖ ﻛﻪ ﭘﻮﻟﻲ ﻳﺎ ﻧﺎﻧﻲ ﺑﻪ ﺍﻭ ﺩﻫﻢ‪ .‬ﺩﺭ‬
‫ﻫﻤﺎﻥ ﺣﺎﻝ ﻣﻦ ﺩﺍﺩﻥ ﭘﻮﻝ ﻳﺎ ﻧﺎﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﻴﻚ ﻣﻴﺪﺍﻧﻢ ﻭ ﺍﺯ ﺁﻥ ﺧﻮﺩﺩﺍﺭﻱ ﻧﻤﻲ ﻛﻨﻢ‪ .‬ﻓﻼﻧﻤﺮﺩ ﭘﻮﻟﻲ ﻧﺰﺩ ﻣﻦ ﺩﺍﺷﺘﻪ ﻭ ﻣﺮﺩﻩ ﻭ‬
‫ﻧﻮﺷﺘﻪ ﺍﻱ ﺩﺭ ﺩﺳﺖ ﻧﺪﺍﺷﺘﻪ‪ ،‬ﺑﺴﻮﺩ ﻣﻨﺴﺖ ﻛﻪ ﻭﺍﻡ ﺧﻮﺩ ﺭﺍ ﻧﭙﺮﺩﺍﺯﻡ ﻭ ﺁﻧﺮﺍ ﺑﺮﻭﻱ ﺧﻮﺩ ﻧﻴﺎﻭﺭﻡ‪ .‬ﻟﻴﻜﻦ ﻣﻦ ﺁﻥ ﺭﺍ ﺑﺪ ﻣﻴﺪﺍﻧﻢ ﻭ‬
‫ﺑﺴﺮﺍﻍ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﺍﻭ ﻣﻴﺮﻭﻡ ﻭ ﻭﺍﻡ ﺧﻮﺩ ﺭﺍ ﻣﻴﭙﺮﺩﺍﺯﻡ‪ .‬ﺑﺨﺖ ﻧﺼﺮ ﭘﺎﺩﺷﺎﻩ ﺁﺳﻮﺭﻱ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴﺶ ﺑﺠﻬﻮﺩﺍﻥ ﺑﺪﻱ‬
‫ﻛﺮﺩﻩ‪ .‬ﻣﺮﺍ ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﺍﻭ ﻧﻪ ﺯﻳﺎﻧﺴﺖ ﻭ ﻧﻪ ﺳﻮﺩ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺣﺎﻝ ﺁﻥ ﺭﺍ ﺑﺪ ﻣﻲ ﺷﻤﺎﺭﻡ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﻧﻴﻜﻬﺎ ﻭ ﺑﺪﻫﺎ ﭼﻴﺰﻫﺎﻱ ﭘﺎﻳﺪﺍﺭﻳﺴﺖ‪ .‬ﺁﻧﭽﻪ ﻧﻴﻜﺴﺖ ﺑﻪ ﻫﻤﻪ ﻧﻴﻜﺴﺖ‪ .‬ﺁﻧﭽﻪ ﺑﺪ ﺍﺳﺖ ﺑﻪ‬
‫ﻫﻤﻪ ﺑﺪ ﺍﺳﺖ‪ .‬ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﺭﺍ ﺩﺭﺁﻥ ُﻫﻨﺎﻳﺸﻲ ﻧﻴﺴﺖ‪.‬‬
‫ﺁﺭﻱ ﺁﺩﻣﻲ ﻫﻨﮕﺎﻣﻴﻜﻪ ﺍﺯ ﭼﻴﺰﻱ ﺳﻮﺩ ﺩﺍﺭﺩ ﺑﻪ ﺁﻥ ﮔﺮﺍﻳﺪ ﻭ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺯﻳﺎﻥ ﺩﺍﺭﺩ ﺍﺯ ﺁﻥ ﺭﻡ‬
‫ﺧﻮﺭﺩ‪ .‬ﺍﻳﻦ ﭼﻴﺰﻳﺴﺖ ﻛﻪ ﺩﺭ ﻫﺮﻛﺴﻲ ﻫﺴﺖ‪ .‬ﻭﻟﻲ ﺍﻳﻦ ﮔﺮﺍﻳﻴﺪﻥ ﻭ ﺍﻳﻦ ﺭﻣﻴﺪﻥ‪ ،‬ﺁﻥ ﭼﻴﺰ ﺭﺍ ﻧﻴﻚ ﻳﺎ ﺑﺪ‬
‫ﻧﺘﻮﺍﻧﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺩﺭ ﭘﺸﺖ ﺳﺮ ﺁﻥ ﮔﺮﺍﻳﺶ ﻭ ﺭﻣﺶ‪ ،‬ﺩﺍﻭﺭﻱ ﺧﺮﺩ ﻫﺴﺖ ﻭ ﻧﻴﻜﻲ ﻳﺎ ﺑﺪﻱ ﺑﺴﺘﻪ ﺑﻪ ﺁﻥ‬
‫ﺩﺍﻭﺭﻳﺴﺖ‪.‬‬
‫ﻫﺴﺘﻨﺪ ﻛﺴﺎﻥ ﺑﺴﻴﺎﺭﻱ ﻛﻪ ﺗﺮﺍﺯﻭﺷﺎﻥ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﻧﻴﻚ ﻭ ﺑﺪ‪ ،‬ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﺧﻮﺩﺷﺎﻧﺴﺖ‪ .‬ﻭﻟﻲ‬
‫ﺁﻧﺎﻥ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﺭﻭﺍﻧﻬﺎﻳﺸﺎﻥ ﺑﻴﻤﺎﺭ ﻭ ﺧﺮﺩﻫﺎﺷﺎﻥ ﺑﻴﻜﺎﺭﻩ ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺍﮔﺮ ﺭﻭﺍﻧﻬﺎﻱ ﺁﻧﻬﺎ ﺭﺍ ﺗﻮﺍﻧﺎ‬
‫ﮔﺮﺩﺍﻧﻴﻢ ﺍﺯ ﺁﻧﺤﺎﻝ ﺑﻴﺮﻭﻥ ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ‪.‬‬
‫ﺍﻣﺎ ﺍﻳﻨﻜﻪ ﻣﻴﮕﻮﻳﻨﺪ‪» :‬ﺳﺮﭼﺸﻤﻪ ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺁﺩﻣﻲ ﻣﻐﺰ ﺍﻭﺳﺖ ﻭ ﻣﻐﺰ ﻧﻴﺰ ﻣﺎﺩﻩ ﺍﺳﺖ ﻭ ﻫﺮ ﭼﻴﺰﻱ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﺑﻴﺮﻭﻥ ﺩﺭ‬
‫ﺁﻥ ﺗﻮﺍﻧﺪ ُﻫﻨﺎﻳﻴﺪ«‪ ،‬ﻣﺎ ﺍﻳﻦ ﺩﻟﻴﻞ ﺭﺍ ﺭﺍﺳﺖ ﻧﻤﻲ ﻳﺎﺑﻴﻢ‪ .‬ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﻣﺎ ﺑﻪ ﻧﻴﻜﻲ ﺷﻨﺎﺧﺘﻪ ﺑﺎﻭﺭ ﻛﺮﺩﻩ ﺍﻳﻢ‪ ،‬ﻫﻴﭻ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﻫُﻨﺎﻳﻴﺪﻥ = ﺍﺛﺮ ﻛﺮﺩﻥ‬


‫‪٢٤‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﭼﻴﺰﻱ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﺑﻴﺮﻭﻥ ﺩﺭﺁﻥ ﻧﺘﻮﺍﻧﺪ ُﻫﻨﺎﻳﻴﺪ ﻭ ﺁﻥ ﺑﺎﻭﺭ ﺭﺍ ﺩﻳﮕﺮ ﻧﺘﻮﺍﻧﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﻣﺜﻼ ﺳﺘﻤﮕﺮ ﺑﻮﺩﻥ‬
‫ﺑﺨﺘﻨﺼﺮ ﻭ ﺑﺪﻱ ﻛﺎﺭﻫﺎﻱ ﺍﻭ ﺭﺍ ﻛﻪ ﻣﺎ ﺑﺎﻭﺭﻛﺮﺩﻩ ﺍﻳﻢ ﻫﻴﭻ ﭼﻴﺰﻱ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﺑﻴﺮﻭﻥ ﺩﺭﺁﻥ ﻧﺨﻮﺍﻫﺪ ُﻫﻨﺎﻳﻴﺪ ﻭ ﻧﺘﻮﺍﻧﺪ ُﻫﻨﺎﻳﻴﺪ‪.‬‬
‫‪ ٤‬ـ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺧﺮﺩ ﺭﺍ ﻛﻪ ﮔﺮﺍﻧﻤﺎﻳﻪ ﺗﺮﻳﻦ ﺩﺍﺷﺘﻪ ﺁﺩﻣﻴﺴﺖ ﻧﻤﻲ ﺷﻨﺎﺳﺪ ﻭ ﻧﻴﺮﻭﻳﻲ ﺭﺍ ﺩﺭ ﺁﺩﻣﻲ‬
‫ﻛﻪ ﺩﺍﻭﺭ ﻧﻴﻚ ﻭ ﺑﺪ ﻭ ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﺑﺎﺷﺪ ﺑﺎﻭﺭ ﻧﻤﻲ ﺩﺍﺭﺩ‪ .‬ﻳﻜﻲ ﺍﺯ ﺯﻫﺮﻧﺎﻛﺘﺮﻳﻦ ﻫﻮﺩﻩ ﻫﺎﻱ ﺁﻥ ﻓﻠﺴﻔﻪ‬
‫ﺍﻳﻨﺴﺖ‪.‬‬
‫ﺑﺎﺭﻫﺎ ﻧﺸﺎﻧﺪﺍﺩﻳﻢ ﻛﻪ ﺩﺭ ﺟﻬﺎﻥ ﻧﻴﻜﻬﺎ ﻭ ﺑﺪﻫﺎ ﻫﺴﺖ ﻭ ﺩﺭ ﺁﺩﻣﻲ ﻧﻴﺮﻭﻳﻲ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﺁﻧﻬﺎ ﮔﺰﺍﺭﺩﻩ ﺷﺪﻩ ﻭ ﻣﺜﻠﻬﺎ‬
‫ﺁﻭﺭﺩﻳﻢ‪ .‬ﻫﻤﺎﻥ ﮔﻔﺘﻪ ﻫﺎ ﻭ ﻣﺜﻠﻬﺎ ﺑﺮﺍﻱ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺑﻴﭙﺎﻳﻲ ﺍﻳﻨﺴﺨﻨﺎﻥ ﺑﺲ ﻣﻴﺒﺎﺷﺪ ﻭ ﻧﻴﺎﺯﻱ ﺑﮕﻔﺘﮕﻮﻱ ﺩﻳﮕﺮ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﺭﺍﻳﻨﺠﺎ ﺳﺨﻦ ﺩﻳﮕﺮﻱ ﻫﺴﺖ‪ .‬ﺩﺭ ﻧﺸﺴﺖ ﻧﺨﺴﺖ ﻧﻮﺷﺘﻪ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺭﺍ ﺑﺮﺍﻳﺘﺎﻥ ﺧﻮﺍﻧﺪﻡ‪ .‬ﺩﺭﺍﻳﻦ ﺑﺎﺭﻩ ﺩﻟﻴﻞ ﺁﻭﺭﺩﻩ‬
‫ﻣﻴﮕﻮﻳﺪ‪» :‬ﻓﻘﻂ ﺑﺎ ﻣﻐﺰ ﻣﻴﺘﻮﺍﻥ ﻓﻜﺮ ﻛﺮﺩ‪ .‬ﻣﻐﺰ ﻣﺎﺩﻩ ﻭ ﻓﻜﺮ ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﺹ ﺍﻳﻦ ﻣﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺠﺮﺑﻪ ﺑﻤﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻛﻪ ﺍﮔﺮ‬
‫ﻣﺤﻴﻂ ﻣﺎﺩﻱ )ﻧﻮﺭ‪ ،‬ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ‪ ،‬ﺭﻃﻮﺑﺖ ﻭﻏﻴﺮﻩ( ﺗﻐﻴﻴﺮﻛﻨﺪ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﻭ ﻃﺮﺯ ﻋﻤﻞ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ ﻧﻴﺰ ﺗﻐﻴﻴﺮﺍﺕ ﻧﻈﻴﺮ‬
‫ﺁﻥ ﺑﻈﻬﻮﺭ ﻣﻴﺮﺳﺪ‪ .‬ﻣﻐﺰ ﻧﻴﺰ ﻛﺎﻣﻼ ﺗﺎﺑﻊ ﺁﻥ ﻗﺎﻧﻮﻧﺴﺖ«‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﺍﺯ ﺩﻳﺪﻩ ﺩﺍﻧﺸﻬﺎ ﺭﺍﺳﺘﺴﺖ ﻭ ﻣﻲ ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺖ‪ .‬ﻭﻟﻲ ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﻣﺎ ﻧﻴﺰ ﺩﻟﻴﻠﻬﺎﻱ ﺍﺳﺘﻮﺍﺭ ﺑﺮﺍﻱ‬
‫ﮔﻔﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﻣﻴﺪﺍﺭﻳﻢ‪ .‬ﻳﻜﺒﺎﺭ ﺩﻳﮕﺮ ﺍﻳﻦ ﻣﺜﻞ ﺭﺍ ﻳﺎﺩ ﻛﺮﺩﻩ ﺍﻡ‪ :‬ﭼﻨﻴﻦ ﺍﻧﮕﺎﺭﻳﺪ ﺷﻤﺎ ﺑﺎ ﻛﺴﻲ ﺳﺨﻦ ﻣﻴﺮﺍﻧﻴﺪ ﻭ ﺍﻭ ﻣﻌﻨﻲ‬
‫ﺩﻣﻜﺮﺍﺳﻲ ﻳﺎ ﻣﺸﺮﻭﻃﻪ ﺭﺍ ﺑﺮﺍﻱ ﺷﻤﺎ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺍﻧﺪ ﻭ ﺁﻧﮕﺎﻩ ﺍﺯ ﺷﻤﺎ ﻣﻲ ﭘﺮﺳﺪ‪ :‬ﺁﻳﺎ ﺍﻳﻦ ﺑﻬﺘﺮ ﺍﺳﺖ ﻳﺎ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻲ‬
‫ﺧﻮﺩﻛﺎﻣﺎﻧﻪ ﭘﺎﺩﺷﺎﻫﺎﻥ؟‪ .‬ﺁﻳﺎ ﺷﻤﺎ ﭼﻪ ﺧﻮﺍﻫﻴﺪ ﮔﻔﺖ؟‪ .‬ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﺍﺯ ﺭﻭﻱ ﺩﺍﻭﺭﻱ ﺧﺮﺩ‪ ،‬ﺩﻣﻮﻛﺮﺍﺳﻲ ﻳﺎ ﻣﺸﺮﻭﻃﻪ ﺭﺍ‬
‫ﺑﻬﺘﺮ ﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ‪ .‬ﺍﻛﻨﻮﻥ ﺑﺒﻴﻨﻴﻢ ﺁﻳﺎ ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﺷﻤﺎ ﺑﺎ »ﻣﺤﻴﻂ ﻣﺎﺩﻱ« ﺩﻳﮕﺮ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟‪ .‬ﺁﻳﺎ )ﻧﻮﺭ‪ ،‬ﺩﺭﺟﻪ‬
‫ﺣﺮﺍﺭﺕ‪ ،‬ﺭﻃﻮﺑﺖ ﻭ ﻏﻴﺮﻩ( ﺩﺭ ﺁﻥ ﻛﺎﺭﮔﺮ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟‪ .‬ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﺑﻴﮕﻤﺎﻧﺴﺖ ﻛﻪ ﺑﺎﻭﺭ ﺷﻤﺎ‬
‫ﺭﺍ ﺩﺭﺑﺎﺭﻩ ﻣﺸﺮﻭﻃﻪ ﻫﻴﭻ ﭼﻴﺰ ﺍﺯ ﻣﻴﺎﻥ ﻧﺘﻮﺍﻧﺪ ﺑﺮﺩ‪ .‬ﺍﮔﺮ ﺷﻤﺎ ﺑﻪ ﺁﻓﺮﻳﻘﺎ ﺭﻭﻳﺪ ﻭ ﺩﺭ ﻣﻴﺎﻥ ﮔﺮﻣﺎﻱ ﺳﻮﺯﺍﻥ ﺁﻧﺠﺎ ﺯﻳﻴﺪ ﻳﺎ ﺑﻘﻄﺐ‬
‫ﺷﻤﺎﻝ ﺑﺮﻭﻳﺪ ﻭ ﺩﺭ ﺭﻭﻱ ﻳﺨﻬﺎ ﺑﺰﻧﺪﮔﻲ ﭘﺮﺩﺍﺯﻳﺪ‪ ،‬ﺩﺍﻭﺭﻱ ﺷﻤﺎ ﻫﻤﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺷﻤﺎ ﺩﭼﺎﺭ ﺳﺘﻢ‬
‫ﭘﺎﺩﺷﺎﻩ ﺧﻮﺩﻛﺎﻣﻪ ﺍﻱ ﮔﺮﺩﻳﺪﻩ ﺑﺰﻧﺪﺍﻥ ﺍﻓﺘﻴﺪ ﻳﺎ ﺧﻮﺩﺗﺎﻥ ﺩﺭ ﻛﺸﻮﺭﻱ ﺑﻔﺮﻣﺎﻧﺮﻭﺍﻳﻲ ﺧﻮﺩﻛﺎﻣﻪ ﺑﺮﺳﻴﺪ‪ ،‬ﻫﻴﭽﻴﻜﻲ ﺍﺯ ﺍﻳﻨﻬﺎ ﺩﺭ‬
‫ﺷﻤﺎ ﻧﺨﻮﺍﻫﺪ ُﻫﻨﺎﻳﻴﺪ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﻫﻨﮕﺎﻣﻴﻜﻪ ﻓﺮﻣﺎﻧﺮﻭﺍﻱ ﺧﻮﺩﻛﺎﻣﻪ ﻫﺴﺘﻴﺪ ﻭ ﺑﻤﺮﺩﻡ ﻓﺮﻣﺎﻥ ﻣﻴﺮﺍﻧﻴﺪ‪ ،‬ﺑﺎ ﺧﺮﺩ ﺧﻮﺩﺗﺎﻥ‬
‫ﺩﻣﻮﻛﺮﺍﺳﻲ ﺭﺍ ﺑﻬﺘﺮ ﺍﺯ ﺁﻥ ﺧﻮﺍﻫﻴﺪ ﺩﺍﻧﺴﺖ‪.‬‬
‫ﭘﺲ ﺍﻳﻨﻬﺎ ﭼﻴﺴﺖ؟‪ .‬ﮔﺮﻩ ﺭﺍ ﭼﮕﻮﻧﻪ ﺑﺎﺯ ﺗﻮﺍﻥ ﻛﺮﺩ؟‪ .‬ﺁﻥ ﮔﻔﺘﻪ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﻭ ﺍﻳﻦ ﮔﻔﺘﻪ‪ ،‬ﻫﺮ ﺩﻭ ﺭﺍﺳﺖ ﻭ ﺍﺳﺘﻮﺍﺭ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺑﺎ ﻫﻢ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﭘﺲ ﭼﻪ ﺑﺎﻳﺪ ﮔﻔﺖ؟‪.‬‬
‫ﻣﺎ ﺍﺯ ﺍﻳﻨﻬﺎ ﭼﻨﻴﻦ ﻧﺘﻴﺠﻪ ﻣﻲ ﮔﻴﺮﻳﻢ‪ :‬ﺧﺮﺩ ﻧﻴﺮﻭﻳﻲ ﺟﺰ ﺍﺯ ﻣﻐﺰ ﻣﺎﺩﻳﺴﺖ‪ .‬ﮔﻔﺘﻪ ﺩﻛﺘﺮ ﺩﺭﺑﺎﺭﺓ ﻣﻐﺰ ﻣﺎﺩﻱ‬
‫ﻫﻤﻪ ﺭﺍﺳﺘﺴﺖ ﻭﻟﻲ ﺧﺮﺩ ﺟﺰ ﺍﺯ ﻣﻐﺰ ﻣﺎﺩﻳﺴﺖ‪ .‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ‪ :‬ﺧﺮﺩ ﺍﺯ ﺑﺴﺘﮕﺎﻥ ﺭﻭﺍﻧﺴﺖ‪ .‬ﻣﺎ ﺩﺭﺑﺎﺭﻩ‬
‫ﺭﻭﺍﻥ ﻧﻴﺰ ﻣﻴﮕﻮﻳﻴﻢ ﺟﺰ ﺍﺯ ﺩﺳﺘﮕﺎﻩ ﻣﺎﺩﻳﺴﺖ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﻧﺘﻮﺍﻥ ﺭﺍﻧﺪ‪ .‬ﻣﻦ ﻧﻴﺰ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﻧﻤﻲ ﺭﺍﻧﻢ‪ .‬ﻫﺮﭼﻪ ﻫﺴﺖ ﻫﺴﺘﻲ ﺧﺮﺩ ﭼﻴﺰﻱ‬
‫ﺑﺴﻴﺎﺭ ﺭﻭﺷﻨﺴﺖ ﻭ ﻳﻜﻲ ﺍﺯ ﻟﻐﺰﺷﻬﺎﻱ ﺑﺰﺭﮒ ﻣﺎﺩﻳﮕﺮﻱ ﻧﺸﻨﺎﺧﺘﻦ ﺍﻳﻦ ﻧﻴﺮﻭﻱ ﺁﺩﻣﻲ ﻣﻴﺒﺎﺷﺪ‪.‬‬
‫‪٢٥‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﺭﺑﺎﺭﻩ ﺧﺮﺩ ﺳﺨﻨﻲ ﻧﻴﺰ ﺑﺎ ﺭﻭﺯﻧﺎﻣﻪ ﭘﻨﺪ ﺩﺍﺷﺘﻪ ﺍﻳﻢ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻣﻴﺪﺍﻧﻴﺪ ﻳﻜﻲ ﺍﺯ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺍﻳﻦ ﺭﻭﺯﻧﺎﻣﻪ ﺗﻜﻪ ﺍﻱ ﺩﺭﺑﺎﺭﻩ‬
‫ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﻭ ﻣﻦ ﻧﻮﺷﺘﻪ ﻛﻪ ﭼﻨﺪﻱ ﭘﻴﺶ ﻣﻦ ﺩﺭﺁﻥ ﺑﺎﺭﻩ ﮔﻔﺘﮕﻮ ﻛﺮﺩﻡ ﻭ ﭘﺎﺳﺨﻬﺎﻳﻲ ﺩﺍﺩﻡ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺑﺮﺧﻲ ﺟﻤﻠﻪ ﻫﺎﻱ‬
‫ﺁﻥ ﺩﺭﺑﺎﺭﻩ ﺧﺮﺩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻭﺑﺎﺭﻩ ﺍﺯ ﺁﻧﻬﺎ ﺑﺴﺨﻦ ﻣﻲ ﭘﺮﺩﺍﺯﻡ‪:‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭﺑﺎﺭﻩ ﻣﻦ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺑﺮﺍﻩ ﺧﻄﺎ ﻣﻴﺮﻭﺩ‪ .‬ﻣﻴﺨﻮﺍﻫﺪ ﻧﻔﺲ ﺍﻧﺴﺎﻥ ﺭﺍ ﺍﺯ ﺗﺤﺖ ﺳﻠﻄﻪ ﺍﺣﺴﺎﺳﺎﺕ ﻳﻜﺒﺎﺭﻩ ﺩﺭﺁﻭﺭﺩ‬
‫ﻭ ﻋﻨﺎﻥ ﺍﺧﺘﻴﺎﺭ ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﺪﺳﺖ ﻋﻘﻞ ﻣﻄﻠﻖ ﺑﺴﭙﺎﺭﺩ‪ .‬ﻏﺎﻓﻞ ﺍﺯ ﺍﻳﻨﻜﻪ ﺗﺤﻘﻴﻘﺎﺕ ﻋﻠﻤﻲ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺟﺪﻳﺪ ﺣﺪ ﻓﺎﺻﻞ ﺑﻴﻦ‬
‫ﻋﻘﻞ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺷﺘﻪ ﻭ ﻣﺴﻠﻢ ﺳﺎﺧﺘﻪ ﻛﻪ ﺁﻧﭽﻪ ﺍﻣﺮﻭﺯ ﻧﮋﺍﺩ ﺑﺸﺮ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ ﺗﻜﻤﻴﻞ ﻋﻘﻞ ﻧﻴﺴﺖ‪،‬‬
‫ﺗﻬﺬﻳﺐ ﻋﻮﺍﻃﻒ ﻭ ﺍﺳﺘﻴﻼﻱ ﻏﺮﺍﺋﺰ ﺍﺳﺖ«‪.‬‬
‫ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﺟﻤﻠﻪ ﺍﺳﺖ‪» :‬ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺟﺪﻳﺪ ﺣﺪ ﻓﺎﺻﻞ ﺑﻴﻦ ﻋﻘﻞ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺑﺮﺩﺍﺷﺘﻪ ﺍﺳﺖ«‪.‬‬
‫ﻣﺎ ﻣﻲ ﮔﻮﻳﻴﻢ‪ :‬ﺷﻤﺎ ﻛﺪﺍﻡ ﺧﺮﺩ ﺭﺍ ﻣﻲ ﮔﻮﻳﻴﺪ؟!‪ .‬ﺍﮔﺮ ﺁﻥ ﺧﺮﺩ ﺭﺍ ﻣﻲ ﮔﻮﻳﻴﺪ ﻛﻪ ﻣﺎ ﻧﺎﻡ ﻣﻲ ﺑﺮﻳﻢ ﻭ ﺩﺍﻭﺭ‬
‫ﻧﻴﻚ ﻭ ﺑﺪﺵ ﻣﻴﺸﻤﺎﺭﻳﻢ‪ ،‬ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺁﻧﺮﺍ ﻧﺸﻨﺎﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﺭﺍ ﻣﻴﮕﻮﻳﻴﺪ ﻣﺎ ﺭﺍ ﺑﺎ ﺁﻥ ﻛﺎﺭﻱ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﺒﻴﻨﻴﺪ ﭼﮕﻮﻧﻪ ﻓﺮﻳﺐ ﺩﺍﻧﺸﻬﺎ ﺭﺍ ﻣﻴﺨﻮﺭﻧﺪ‪ .‬ﭼﮕﻮﻧﻪ ﺍﺯ ﺩﺍﻧﺸﻬﺎ ﺑﻪ ﮔﻤﺮﺍﻫﻲ ﻣﻲ ﺍﻓﺘﻨﺪ‪ .‬ﺑﺠﺎﻱ ﺍﻳﻨﻜﻪ ﭘﻲ ﺑﻪ ﻛﻤﻲ‬
‫ﺩﺍﻧﺶ ﺑﺮﻧﺪ ﻭ ﺑﺎﺯﮔﺮﺩﻧﺪ ﻭ ﺁﻧﺮﺍ ﺩﺭﺳﺖ ﮔﺮﺩﺍﻧﻨﺪ‪ ،‬ﮔﻔﺘﻪ ﻫﺎﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺭﺍ ﺑﻪ ﺭﺥ ﻣﺎ ﻣﻲ ﻛﺸﻨﺪ‪.‬‬
‫ﺍﻳﻨﻜﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺁﻧﭽﻪ ﺍﻣﺮﻭﺯ ﻧﮋﺍﺩ ﺑﺸﺮ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ ﺗﻜﻤﻴﻞ ﻋﻘﻞ ﻧﻴﺴﺖ ﺗﻬﺬﻳﺐ ﻋﻮﺍﻃﻒ ﻭﺍﺳﺘﻴﻼﻱ ﻏﺮﺍﺋﺰ ﺍﺳﺖ«‬
‫ﻫﻤﭽﻨﺎﻥ ﺟﺎﻱ ﺍﻳﺮﺍﺩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺧﻮﺩ ﺍﻳﻦ ﺟﻤﻠﻪ ﭘﺎﺳﺦ ﺑﻪ ﮔﻮﻳﻨﺪﻩ ﺍﺵ ﺗﻮﺍﻥ ﺩﺭﺁﻭﺭﺩ‪ .‬ﻭﺍﮊﻩ »ﺗﻬﺬﻳﺐ« ﻛﻪ ﺑﻜﺎﺭ ﻣﻲ ﺑﺮﺩ ﭘﺎﺳﺦ‬
‫ﺍﻭ ﺭﺍ ﺗﻮﺍﻧﺪ ﺩﺍﺩ‪» .‬ﺗﻬﺬﻳﺐ« ﻭﺍﮊﻩ ﻋﺮﺑﻲ ﻭ ﻣﻌﻨﻲ ﺁﻥ »ﭘﺎﻛﻴﺰﻩ ﮔﺮﺩﺍﻧﻴﺪﻥ« ﺍﺳﺖ‪ .‬ﭘﺲ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺩﺭ ﺁﺩﻣﻲ »ﻋﻮﺍﻃﻒ«‬
‫ﻧﺎﭘﺎﻛﻴﺰﻩ ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﭘﺎﻛﻴﺰﻩ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﻣﻲ ﭘﺮﺳﻴﻢ‪» :‬ﺁﻧﭽﻪ ﻋﻮﺍﻃﻒ ﻧﺎﭘﺎﻛﻴﺰﻩ ﺭﺍ ﺍﺯ‬
‫ﻋﻮﺍﻃﻒ ﭘﺎﻛﻴﺰﻩ ﺟﺪﺍ ﮔﺮﺩﺍﻧﺪ ﭼﻴﺴﺖ؟!‪ .‬ﻛﺪﺍﻡ ﻧﻴﺮﻭﺳﺖ ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺗﻮﺍﻧﺪ ﻛﺮﺩ؟!‪ .‬ﺁﻳﺎ ﺟﺰ ﺧﺮﺩ ﻛﻪ‬
‫ﻣﺎ ﻣﻴﮕﻮﻳﻴﻢ ﻭ ﺷﻤﺎ ﻧﻤﻲ ﭘﺬﻳﺮﻳﺪ‪ ،‬ﻧﻴﺮﻭﻱ ﺩﻳﮕﺮﻱ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺘﻦ ﭼﻴﺰﻫﺎﻱ ﭘﺎﻛﻴﺰﻩ ﻭ ﻧﺎﭘﺎﻛﻴﺰﻩ ﺩﺭ ﺁﺩﻣﻲ‬
‫ﻫﺴﺖ؟!‪.«.‬‬
‫ﺟﺎﻱ ﺷﮕﻔﺘﺴﺖ ﻛﻪ ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺑﻴﺮﻭﻧﻲ ﺧﻮﺩ‪ ،‬ﺍﺯ ﺑﺎﻣﺪﺍﺩ ﺗﺎ ﺷﺎﻡ‪ ،‬ﭘﻴﺎﭘﻲ ﻧﺎﻡ ﺧﺮﺩ ﺭﺍ‬
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‫ﻣﻲ ﺑﺮﻧﺪ ﻭﻛﺎﺭﻫﺎﻱ ﻧﻴﻚ ﻳﺎ ﺑﺪ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﺩﺍﻭﺭﻱ ﺧﺮﺩ ﻣﻲ ﺳﭙﺎﺭﻧﺪ‪ .‬ﺑﻪ ﻳﻜﻲ ﻛﻪ ﺑﺪ ﻛﺮﺩﻩ ﺧﺮﺩﻩ‬
‫ﻣﻴﮕﻴﺮﻧﺪ ﻭ ﺑﻪ ﻳﻜﻲ ﻛﻪ ﻧﻴﻜﻮﻛﺎﺭ ﺍﺳﺖ ﺧﺸﻨﻮﺩﻱ ﻧﺸﺎﻥ ﻣﻲ ﺩﻫﻨﺪ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﺑﻪ ﺩﺍﻧﺸﻬﺎ ﻣﻴﺮﺳﻨﺪ‪،‬‬
‫ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺧﺪﺍﺩﺍﺩﻱ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻛﺮﺩﻩ ﺑﮕﻔﺘﻪ ﻫﺎﻱ ﻧﺎﺭﺳﺎﻱ ﺑﺮﺧﻲ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺍﺭﺝ ﻣﻴﮕﺰﺍﺭﻧﺪ ﻭ‬
‫ﺧﻮﺩ ﺭﺍ ﭘﺎﺑﻨﺪ ﺁﻧﻬﺎ ﻣﻴﮕﺮﺩﺍﻧﻨﺪ‪ .‬ﭼﻮﻥ ﺩﺍﻧﺸﻬﺎ ﺧﺮﺩ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪ‪ ،‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺁﻥ ﺭﺍ ﺑﻜﻨﺎﺭ ﻣﻴﮕﺰﺍﺭﻧﺪ‪.‬‬
‫ﻫﻤﻴﻦ ﮔﻔﺘﮕﻮ ﺯﻣﻴﻨﻪ ﻧﻴﻜﻴﺴﺖ ﻛﻪ ﺧﺮﺩ ﺷﻨﺎﺧﺘﻪ ﮔﺮﺩﺩ‪ .‬ﻣﻦ ﻧﻤﻴﺪﺍﻧﻢ ﺧﻮﺍﺳﺖ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺯ »ﻋﻮﺍﻃﻒ« ﭼﻴﺴﺖ‪.‬‬
‫ﻧﻤﻴﺪﺍﻧﻢ ﺩﺭ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﭼﻪ ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﺍﺯ ﺣﺎﻟﻬﺎﻱ ﻣﻐﺰﻱ ﺁﺩﻣﻲ ﺷﻨﺎﺧﺘﻪ ﺍﻧﺪ ﻭ ﭼﻪ ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﺁﻧﭽﻪ ﻣﺎ‬
‫ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭﺁﺩﻣﻲ ﭼﻨﺪ ﺭﺷﺘﻪ ﺣﺎﻟﻬﺎﺳﺖ ﻭ ﺍﻳﻨﻚ ﺑﺎ ﺯﺑﺎﻥ ﺳﺎﺩﺓ ﻫﻤﻪ ﻓﻬﻢ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﺯ ﻣﻲ ﻧﻤﺎﻳﻴﻢ‪:‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺧﺮﺩﻩ ) ﺑﺮ ﻭﺯﻥ ﻣﺮﺩﻩ( = ﺍﻳﺮﺍﺩ‬


‫‪٢٦‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺍﻟﻒ ـ ﻫﻮﺳﻬﺎ ﻳﺎ ﭼﻴﺰﻫﺎﻳﻴﻜﻪ ﺁﺩﻣﻲ ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺩ ﺑﺨﻮﺩ ﻣﻴﺨﻮﺍﻫﺪ‪ .‬ﻣﺜﻼ ﻣﻴﺨﻮﺍﻫﺪ ﻣﻮﺳﻴﻘﻲ ﺷﻨﻮﺩ‪.‬‬
‫ﻣﻴﺨﻮﺍﻫﺪ ﺩﺭ ﺑﺎﻏﻲ ﺑﮕﺮﺩﺩ‪ .‬ﻣﻴﺨﻮﺍﻫﺪ ﮔﻠﻲ ﺭﺍ ﺑﺒﻮﻳﺪ‪.‬‬
‫ﺏ ـ ُﺳ ِﻬﺸﻬﺎ )ﺍﺣﺴﺎﺳﺎﺕ( ﻳﺎ ﭼﻴﺰﻫﺎﻳﻴﻜﻪ ﺑ ﹸﺸﻮﻧﺪ‪ ١‬ﭘﻴﺸﺂﻣﺪﻱ ﻳﺎ ﺭﺧﺪﺍﺩﻱ ﺩﺭ ﺩﺭﻭﻥ ﺍﻭ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ‪.‬‬
‫ﻣﺜﻼ ﺍﺯ ﻛﺴﻲ ﺩﺷﻨﺎﻡ ﻣﻴﺸﻨﻮﺩ ﺧﺸﻤﻨﺎﻙ ﻣﻴﺸﻮﺩ‪ ،‬ﻣﮋﺩﻩ ﺑﻪ ﺍﻭ ﻣﻴﺮﺳﺪ ﺷﺎﺩﻣﺎﻥ ﻣﻴﮕﺮﺩﺩ‪ .‬ﻛﺴﻲ ﺭﺍ ﺩﺭ ﮔﺮﻓﺘﺎﺭﻱ ﻭ ﺑﺪﺑﺨﺘﻲ‬
‫ﻣﻴﺒﻴﻨﺪ ﻭ ﺍﻧﺪﻭﻩ ﻣﻴﺨﻮﺭﺩ‪.‬‬
‫ﭖ ـ ﻣﻬﺮﻫﺎ‪ .‬ﻣﺜﻼ ﺑﻔﺮﺯﻧﺪ ﺧﻮﺩ ﻣﻬﺮ ﻣﻲ ﻭﺭﺯﺩ‪ ،‬ﺑﻪ ﺯﻥ ﺧﻮﺩ ﻣﻬﺮ ﻣﻲ ﻭﺭﺯﺩ‪ ،‬ﺑﻪ ﺩﻭﺳﺖ ﺧﻮﺩ ﻣﻬﺮ ﻣﻲ ﻭﺭﺯﺩ‪.‬‬
‫ﺕ ـ ﻏﺮﻳﺰﻩ ﻫﺎ ﻳﺎ ﭼﻴﺰﻫﺎﻳﻴﻜﻪ ﺑﻲ ﻫﻴﭻ ﺍﺧﺘﻴﺎﺭﻱ ﻣﻴﻜﻨﺪ‪ .‬ﻣﺜﻼ ﺍﺯ ﺑﺎﻧﮕﻲ ﺗﺮﺳﻴﺪﻩ ﺑﻲ ﺍﺧﺘﻴﺎﺭ ﻣﻴﮕﺮﻳﺰﺩ‪ .‬ﺳﻮﺯﻥ‬
‫ﺁﻣﭙﻮﻝ ﺑﻪ ﺗﻨﺶ ﻧﺰﺩﻳﻚ ﻣﻴﺸﻮﺩ ﺑﻲ ﺍﺧﺘﻴﺎﺭ ﻭﺍ ﻣﻴﺰﻧﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﮔﻮﻧﻪ ﺑﺴﻴﺎﺭ ﻭ ﻣﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺮﺍﻱ ﻣﺜﻞ ﻳﺎﺩ ﻛﺮﺩﻡ‪ .‬ﺑﻴﮕﻤﺎﻥ »ﺍﺣﺴﺎﺳﺎﺕ ﻭ ﻋﻮﺍﻃﻒ ﻭ ﻏﺮﺍﻳﺰ« ﻛﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‬
‫ﺑﻴﺮﻭﻥ ﺍﺯ ﺍﻳﻦ ﭼﻨﺪ ﭼﻴﺰ ﻧﻴﺴﺖ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺳﺨﻦ ﺩﺭ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻛﻪ ﺩﺭﺁﺩﻣﻲ ﻫﺴﺖ‪ ،‬ﻧﻴﻚ ﻭ ﺑﺪﺵ ﺗﻮأﻣﺴﺖ‪ .‬ﻣﺜﻼ ﻫﻮﺳﻬﺎ ﺑﻪ ﺩﻭ‬
‫ﮔﻮﻧﻪ ﺍﺳﺖ‪ :‬ﻳﻜﺒﺎﺭ ﺁﺩﻣﻲ ﻣﻴﺨﻮﺍﻫﺪ ﺑﺎﺩﻩ ﮔﺴﺎﺭﺩ ﻭ ﻣﺴﺖ ﮔﺮﺩﺩ ﻭ ﻳﻜﺒﺎﺭ ﻣﻴﺨﻮﺍﻫﺪ ﺩﺭ ﺑﺎﻏﻲ ﺑﮕﺮﺩﺩ ﻭ ﻫﻮﺍ ﺧﻮﺭﺩ‪ .‬ﺍﻳﻦ ﺩﻭ‬
‫ﻳﻜﻲ ﻧﻴﺴﺖ‪ .‬ﺁﻥ ﺯﻳﺎﻧﻤﻨﺪ ﻭ ﺍﻳﻦ ﺳﻮﺩﻣﻨﺪ ﻳﺎ ﺑﻲ ﺯﻳﺎﻧﺴﺖ‪.‬‬
‫ﺳﻬﺸﻬﺎ ﻧﻴﺰ ﭼﻨﺎﻧﺴﺖ‪ :‬ﻳﻜﺒﺎﺭ ﺍﺯ ﻛﺴﻲ ﺳﺘﻢ ﺩﻳﺪﻩ ﺧﺸﻤﻨﺎﻛﺴﺖ‪ .‬ﻳﻜﺒﺎﺭ ﭼﻮﻥ ﻛﺴﻲ ﻃﻠﺐ ﺧﻮﺩ ﺭﺍ ﺍﺯﻭ ﺧﻮﺍﺳﺘﻪ‬
‫ﺧﺸﻤﺶ ﮔﺮﻓﺘﻪ‪ .‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﻳﻜﻲ ﺳﺘﻮﺩﻩ ﻭ ﻳﻜﻲ ﻧﺎﺳﺘﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﻣﻬﺮﻫﺎ ﻧﻴﺰ ﻳﻜﺒﺎﺭ ﺑﻔﺮﺯﻧﺪ ﺧﻮﺩ ﻣﻬﺮ ﻣﻲ ﻭﺭﺯﺩ ﻭ ﻳﻜﺒﺎﺭ ﺯﻥ ﻣﺮﺩ ﺩﻳﮕﺮﻱ ﺭﺍ ﺩﻭﺳﺖ ﻣﻴﺪﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﻏﺮﻳﺰﻩ ﻫﺎ ﻧﻴﺰ ﻳﻜﺒﺎﺭ ﺍﺯ ﺁﺗﺶ ﻣﻴﮕﺮﻳﺰﺩ ﻭ ﻳﻜﺒﺎﺭ ﺍﺯ ﺳﻮﺯﻥ ﺁﻣﭙﻮﻝ ﭘﺲ ﻣﻲ ﺯﻧﺪ‪.‬‬
‫ﭼﻴﺰﻳﺴﺖ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ ﻛﻪ ﺩﺭ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﻧﻴﻜﻬﺎ ﺑﺎ ﺑﺪ ﻫﺎ ﺗﻮﺍﻡ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻣﻲ ﺑﺎﻳﺪ ﺩﻳﺪ ﺁﻧﭽﻪ ﻧﻴﻜﻬﺎﻱ ﺍﻳﻨﻬﺎ ﺭﺍ ﺍﺯ‬
‫ﻫﻢ ﺟﺪﺍ ﮔﺮﺩﺍﻧﺪ ﭼﻴﺴﺖ؟‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺟﺎﺳﺖ ﻛﻪ ﻣﺎ ﺑﺨﺮﺩ ﭘﻲ ﻣﻲ ﺑﺮﻳﻢ‪ ،‬ﺩﺍﻧﺸﻬﺎ ﻫﺮﭼﻪ ﮔﻔﺘﻪ ﺍﺳﺖ ﺑﮕﻮﻳﺪ‪ .‬ﺁﻥ ﻧﻴﺮﻭﻳﻲ‬
‫ﻛﻪ ﻧﻴﻜﻬﺎ ﻭ ﺑﺪﻫﺎﻱ ﻫﻤﻴﻦ ﻫﺎ ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻣﻲ ﮔﺮﺩﺍﻧﺪ ﺧﺮﺩ ﺍﺳﺖ ﻭ ﺍﻳﻨﺴﺖ ﻫﻤﻪ ﭼﻴﺰ ﺑﺎﻳﺪ ﭘﻴﺮﻭ ﺧﺮﺩ‬
‫ﺑﺎﺷﺪ‪.‬‬
‫ﻣﺎ ﻧﮕﻔﺘﻪ ﺍﻳﻢ ﻛﻪ ﺟﻠﻮ ﺳﻬﺸﻬﺎﻱ ﺁﺩﻣﻲ ﮔﺮﻓﺘﻪ ﺷﻮﺩ‪ .‬ﻣﺎ ﻧﮕﻔﺘﻪ ﺍﻳﻢ ﻫﻮﺱ ﻳﺎ ﻣﻬﺮ ﻫﻴﭽﮕﺎﻩ ﺑﻜﺎﺭ ﻧﺮﻭﺩ‪ .‬ﻣﺎ ﮔﻔﺘﻪ ﺍﻳﻢ‪:‬‬
‫ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺑﺎﻳﺪ ﺩﺭ ﺯﻳﺮ ﻧﮕﻬﺒﺎﻧﻲ ﺧﺮﺩ ﺑﺎﺷﺪ ﻛﻪ ﻧﻴﻜﻬﺎ ﺭﺍ ﺍﺯ ﺑﺪﻫﺎ ﺟﺪﺍ ﮔﺮﺩﺍﻧﺪ‪ .‬ﺑﻪ ﻧﻴﻜﻬﺎ ﺭﺍﻩ ﺩﻫﺪ ﻭ ﺍﺯ‬
‫ﺑﺪﻫﺎ ﺟﻠﻮ ﮔﻴﺮﺩ‪.‬‬
‫ﺍﻳﻨﺴﺖ ﺳﺨﻦ ﻣﺎ ﻭ ﺑﻪ ﺍﻳﻨﺴﺨﻦ ﻫﻴﭻ ﺍﻳﺮﺍﺩﻱ ﻧﺘﻮﺍﻥ ﮔﺮﻓﺖ‪ .‬ﺍﮔﺮ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺑﺎ ﺍﻳﻦ ﻧﻤﻲ ﺳﺎﺯﺩ ﻛﻤﻲ ﺍﺯ ﺳﻮﻱ ﺍﻭﺳﺖ‪.‬‬
‫ﺑﻬﺮﺣﺎﻝ ﺍﻳﻨﺴﺨﻦ ﺑﺴﻴﺎﺭ ﻧﺎﺑﺠﺎﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﺷﻮﺩ‪» :‬ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﺣﺪ ﻓﺎﺻﻞ ﻣﻴﺎﻧﻪ ﻋﻘﻞ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻪ ﺍﺳﺖ!«‪.‬‬
‫»ﻋﻘﻞ« ﻛﺠﺎ ﻭ »ﺍﺣﺴﺎﺳﺎﺕ« ﻛﺠﺎﺳﺖ؟!‪.‬‬
‫‪ ٥‬ـ ﭘﻨﺠﻢ ﻫﻮﺩﻩ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺁﻥ ﺑﻮﺩﻩ ﻛﻪ ﺯﻧﺪﮔﺎﻧﻲ ﺟﺰ ﻧﺒﺮﺩﻱ ﺩﺭ ﻣﻴﺎﻥ ﺯﻧﺪﮔﺎﻥ ﻭ ﺟﻬﺎﻥ ﺟﺰ‬
‫ﻧﺒﺮﺩﮔﺎﻫﻲ ﺷﻨﺎﺧﺘﻪ ﻧﻤﻴﺸﻮﺩ‪ .‬ﺍﻳﻦ ﻳﻜﻲ ﺍﺯ ﻫﻮﺩﻩ ﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺯﻳﺎﻥ ﺁﻭﺭ ﺁﻥ ﻓﻠﺴﻔﻪ ﺍﺳﺖ‪ .‬ﻣﺎﻳﻪ ﺍﻳﻦ ْﺩﮊﻓﻬﻤﻲ‪ ١‬ﻫﻤﺎﻧﺴﺖ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺷﹸﻮﻧﺪ = ﺩﻟﻴﻞ ‪ ،‬ﻣﻮﺟﺐ‬


‫‪٢٧‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻛﻪ ﺳﺮﭼﺸﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﹸﻛﻨﺎﻛﻬﺎﻱ ﺁﺩﻣﻲ ﺭﺍ ﺟﺰ ﺧﻮﺩ ﺧﻮﺍﻫﻲ ﻧﻤﻲ ﺷﻨﺎﺳﻨﺪ‪ .‬ﺩﺭ ﺟﺎﻳﻴﻜﻪ ﻫﺮﻛﺴﻲ ﺗﻨﻬﺎ ﺧﻮﺩ ﺭﺍ ﺑﺨﻮﺍﻫﺪ ﻭ‬
‫ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻣﻲ ﻛﻪ ﺩﺭ ﻳﻜﺠﺎ ﻣﻴﺰﻳﻨﺪ ﻫﻤﻴﺸﻪ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺩﺭ ﻛﺸﺎﻛﺶ ﻭ ﻧﺒﺮﺩ ﺧﻮﺍﻫﻨﺪ‬
‫ﺑﻮﺩ‪ .‬ﺩﺭﺁﻧﺤﺎﻝ ﺁﺩﻣﻴﺎﻥ ﻳﺎ ﺑﺎﻳﺴﺘﻲ ﺑﺎ ﻫﻢ ﻧﺰﻳﻨﺪ ﻭ ﻫﺮﺧﺎﻧﺪﺍﻧﻲ ﺩﺭ ﺑﺎﻻﻱ ﻛﻮﻫﻲ ﻳﺎ ﺩﺭ ﺗﻪ ﺩﺭﻩ ﺍﻱ ﺟﺎﻳﻲ ﮔﺰﻳﻨﻨﺪ ﻭ ﺟﺪﺍ ﺍﺯ‬
‫ﺩﻳﮕﺮﺍﻥ ﺯﻧﺪﮔﻲ ﺑﺴﺮ ﺑﺮﻧﺪ ﻭ ﻳﺎ ﺗﻦ ﺑﻪ ﻧﺒﺮﺩ ﺩﺍﺩﻩ ﻫﻤﻴﺸﻪ ﺩﺭ ﻛﺸﺎﻛﺶ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﻭﻟﻲ ﻣﺎ ﺑﻴﭙﺎﻳﻲ ﺍﻳﻨﺮﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻳﻢ‪ .‬ﺳﺮﭼﺸﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﹸﻛﻨﺎﻛﻬﺎﻱ ﺁﺩﻣﻲ ﺗﻨﻬﺎ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﻴﺴﺖ‪ .‬ﺩﺭﻭ‬
‫ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭﻛﻨﺎﻛﻬﺎﻳﻲ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺩﺍﺩ ﺩﻭﺳﺘﻲ ﻭﺁﻣﻴﻎ ﭘﮋﻭﻫﻲ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﺭﻭﻱ ﺁﻧﻬﺎ‬
‫ﺗﻮﺍﻧﺪ ﺯﻳﺴﺖ‪.‬‬
‫ﻛﻮﺗﺎﻫﺸﺪﻩ ﺳﺨﻨﺎﻥ ﻣﺎ ﺩﺭﺁﻥ ﺑﺎﺭﻩ ﺍﻳﻨﺴﺖ‪:‬‬
‫ﺁﺩﻣﻲ ﺩﺍﺭﺍﻱ ﺩﻭ ﮔﻮﻫﺮ ﺍﺳﺖ‪ :‬ﺟﺎﻧﻲ ﻭﺭﻭﺍﻧﻲ‪ .‬ﺍﻛﻨﻮﻥ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺍﺯ ﺭﻭﻱ ﮔﻮﻫﺮ ﺟﺎﻧﻲ ﺯﻳﺪ‪ ،‬ﺯﻧﺪﮔﺎﻧﻴﺶ‬
‫ﺟﺰ ﻧﺒﺮﺩ ﻭ ﻛﺸﺎﻛﺶ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺟﺰ ﻫﻤﺎﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﮔﺮﮔﺎﻥ ﻭ ﺳﮕﺎﻥ ﻣﻲ ﺩﺍﺭﻧﺪ ﻭ ﻫﻤﻴﺸﻪ ﺑﺎﻫﻢ ﮔﻼﻭﻳﺰﻧﺪ‪.‬‬
‫ﻭ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ ﺍﺯ ﺭﻭﻱ ﺭﻭﺍﻥ ﺯﻳﺪ‪ ،‬ﻳﻚ ﺯﻧﺪﮔﺎﻧﻲ ﺁﺩﻣﻴﺎﻧﻪ ﺑﺴﻴﺎﺭ ﺳﺘﻮﺩﻩ ﺍﻱ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭ ﺑﺠﺎﻱ‬
‫ﻧﺒﺮﺩ ﻭ ﻛﺸﺎﻛﺶ‪ ،‬ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺩﻟﺴﻮﺯﻱ ﻭ ﺩﺳﺘﮕﻴﺮﻱ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ‪.‬‬
‫ﻫﻤﻪ ﻛﻮﺷﺸﻬﺎ ﺩﺭﺟﻬﺎﻥ ﺍﻳﻨﺴﺖ ﻛﻪ ﺁﺩﻣﻲ ﺍﺯ ﺭﻭﻱ ﺭﻭﺍﻥ ﺯﻳﺪ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﺁﺩﻣﻴﺎﻧﻪ ﺩﺍﺭﺩ‪.‬‬
‫ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﻛﻪ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻧﺪ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﻛﻮﺷﻴﺪﻩ ﺍﻧﺪ‪ .‬ﻗﺎﻧﻮﻧﻬﺎ ﺑﺮﺍﻱ ﺍﻳﻨﺴﺖ‪ .‬ﺩﻳﻦ ﺑﺮﺍﻱ ﺍﻳﻨﺴﺖ‪.‬‬
‫ﻟﻐﺰﺵ ﺑﺰﺭﮒ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻫﻤﻴﻨﺴﺖ ﻛﻪ ﻣﻴﺨﻮﺍﻫﺪ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﺑﺰﻳﺴﺘﻦ ﺍﺯ ﺭﻭﻱ ﮔﻮﻫﺮ ﺟﺎﻧﻲ‬
‫ﻭﺍﺩﺍﺭﺩ‪ .‬ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺑﺰﻧﺪﮔﺎﻧﻲ ﺟﺎﻧﻮﺭﺍﻧﻪ ﺑﺎﺯﮔﺮﺩﺍﻧﺪ‪.‬‬
‫ﺍﺯ ﻫﻤﻴﻨﺠﺎ ﻧﻴﺎﺯ ﺑﻪ ﺩﻳﻦ ﺭﻭﺷﻦ ﺧﻮﺍﻫﺪ ﮔﺮﺩﻳﺪ‪ .‬ﺩﻳﻦ ﺑﺮﺍﻱ ﻫﻤﻴﻨﺴﺖ ﻛﻪ ﻛﺴﺎﻧﻲ ﺑﻨﺎﻡ ﺩﺍﻧﺸﻤﻨﺪ ﺑﺮﻧﺨﻴﺰﻧﺪ ﻛﻪ‬
‫ﺍﺯ ﻧﺎﻓﻬﻤﻴﻬﺎﻱ ﺧﻮﺩ ﻫﻮﺩﻩ ﻫﺎﻱ ﻏﻠﻄﻲ ﮔﻴﺮﻧﺪ ﻭ ﻫﺎﻳﻬﻮﻱ ﺑﺠﻬﺎﻥ ﺍﻧﺪﺍﺯﻧﺪ ﻭ ﻣﺮﺩﻣﺎﻥ ﺭﺍ ﮔﻤﺮﺍﻩ‬
‫ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﺴﻮﻱ ﭘﺴﺘﻲ ﻭ ﺟﺎﻧﻮﺭﻱ ﺑﺎﺯﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﺩﻳﻦ ﺑﺮﺍﻱ ﻫﻤﻴﻨﺴﺖ ﻛﻪ ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﻧﺎﻓﻬﻤﻴﻬﺎ ﺟﻠﻮ ﮔﻴﺮﺩ‪.‬‬
‫ﺁﻥ ﺟﻮﺍﻧﺎﻧﻴﻜﻪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﻳﻦ ﺑﻲ ﻧﻴﺎﺯ ﻣﻴﺪﺍﻧﻨﺪ ﻭ ﻫﻨﮕﺎﻣﻴﻜﻪ ﻧﺎﻡ ﺩﻳﻦ ﺭﺍ ﻣﻴﺸﻨﻮﻧﺪ ﺷﺎﻧﻪ ﻣﻲ ﺍﻧﺪﺍﺯﻧﺪ‬
‫ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﺸﻨﻮﻧﺪ ﻭ ﺑﻪ ﻧﺎﻓﻬﻤﻴﻬﺎﻱ ﺧﻮﺩ ﭘﻲ ﺑﺮﻧﺪ‪.‬‬
‫‪٦‬ـ ﻫﻮﺩﻩ ﺷﺸﻢ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺟﻬﺎﻥ ﺭﺍ ﺧﻮﺍﺭ ﻣﻲ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﺯﺭﺩﺷﺖ‬
‫ﻭﻛﻨﻔﻮﺳﻴﻮﺱ ﻭ ﻣﻮﺳﻲ ﻭ ﻋﻴﺴﻲ ﻭ ﻣﺤﻤﺪ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﺑﻪ ﻧﻴﻜﻲ ﺟﻬﺎﻥ ﻛﻮﺷﻴﺪﻩ ﻫﺮ ﻳﻜﻲ ﺩﺭ ﺯﻣﺎﻥ ﺧﻮﺩ ﮔﺎﻣﻬﺎﻳﻲ ﺁﻧﺮﺍ‬
‫ﭘﻴﺶ ﺑﺮﺩﻩ ﺍﻧﺪ‪ ،‬ﺍﺯ ﺩﻳﺪﻩ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺟﺰ ﺳﻮﺩ ﺟﻮﻳﺎﻧﻲ ﻧﺒﻮﺩﻩ ﺍﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﺎﺩﻱ ﺑﻪ ﺩﻭ ﻟﻐﺰﺵ ﺑﺰﺭﮔﻲ ﺩﭼﺎﺭﻧﺪ‪ :‬ﻳﻜﻲ ﺁﻧﻜﻪ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺭﺍ ﺟﺰ ﺳﻮﺩ ﺟﻮﻳﺎﻧﻲ‬
‫ﻧﻤﻴﺸﻨﺎﺳﻨﺪ‪ .‬ﺩﻳﮕﺮﻱ ﺁﻧﻜﻪ ﺟﺪﺍﻳﻲ ﻣﻴﺎﻧﻪ ﺁﻧﺎﻥ ﺑﺎ ﻓﺮﻳﺒﻜﺎﺭﺍﻧﻲ ﻛﻪ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺑﻬﻮﺱ ﻭ ﻳﺎ ﺑﻪ ﺁﺭﺯﻭﻱ‬
‫ﺷﻜﻤﭽﺮﺍﻧﻲ ﺳﺨﻨﺎﻧﻲ ﮔﻔﺘﻪ ﺩﺳﺘﻪ ﺍﻱ ﺭﺍ ﭘﻴﺮﻭ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪ ،‬ﻧﻤﻲ ﮔﺰﺍﺭﻧﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺩﮊﻓﻬﻤﻲ = ﺑﺪﻓﻬﻤﻲ‬


‫‪٢٨‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻢ ﺩﺭ ﻧﺰﺩ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﭘﻴﻐﻤﺒﺮ ﺍﺳﻼﻡ ﺑﺎ ﺁﻥ ﻛﻮﺷﺸﻬﺎﻱ ﻣﺮﺩﺍﻧﻪ ﺩﺭ ﺭﺍﻩ ﻧﻴﻜﻲ ﺟﻬﺎﻥ ﺑﺎ ﺣﺴﻴﻦ ﻣﻨﺼﻮﺭ ﺣﻼﺝ‬
‫ﭘﻨﺪﺍﺭﺑﺎﻑ ﻫﻮﺳﺒﺎﺯ ﻳﻜﻲ ﺑﻮﺩﻩ‪ .‬ﺁﻧﺮﺍ ﺳﻮﺩﺟﻮﻳﻲ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺑﻮﺩﻩ‪ .‬ﺍﻳﻨﺮﺍ ﻧﻴﺰ ﺳﻮﺩﺟﻮﻳﻲ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺍﺯ ﻫﻤﻴﻨﺠﺎ ﺑﻪ‬
‫ﻛﺠﻲ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ ﻣﺎﺩﻱ ﭘﻲ ﺗﻮﺍﻧﻴﺪ ﺑﺮﺩ‪.‬‬

‫ﺳﺮﭼﺸﻤﻪ ﺍﻳﻦ ﻟﻐﺰﺵ ﻧﻴﺰ ﻫﻤﺎﻥ ﺑﻮﺩﻩ ﻛﻪ ﺁﺩﻣﻲ ﺭﺍ ﻧﺸﻨﺎﺧﺘﻪ ﻭ ﺍﺯﮔﻮﻫﺮ ﺭﻭﺍﻧﻲ ﺍﻭ ﻧﺎﺁﮔﺎﻩ ﺑﻮﺩﻩ ﺍﻧﺪ‪.‬‬
‫ﻣﺎ ﻣﻲ ﺗﻮﺍﻧﻴﻢ ﺑﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﺑﮕﻮﻳﻴﻢ‪ :‬ﺧﻮﺩ ﺭﺍ ﻧﻤﻲ ﺷﻨﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﻭ ﭼﻮﻥ ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺩﺭ ﻫﻨﮕﺎﻡ ﺩﻳﮕﺮﻱ‬
‫ﺳﺨﻨﺎﻥ ﮔﺸﺎﺩﻩ ﻭ ﺭﻭﺷﻨﻲ ﮔﻔﺘﻪ ﺍﻳﻢ ﻭ ﺁﻧﻬﺎ ﭼﺎﭖ ﺷﺪﻩ‪ ١‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻬﻤﻴﻦ ﺍﻧﺪﺍﺯﻩ ﺑﺲ ﻛﺮﺩﻩ ﺑﺴﺨﻦ ﺍﺩﺍﻣﻪ ﻧﻤﻲ ﺩﻫﻴﻢ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ‪ ،‬ﺑﻴﭙﺎ ﺑﻮﺩﻥ ﻫﻮﺩﻩ ﻫﺎﻱ ﺷﺶ ﮔﺎﻧﻪ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻡ‪.‬‬

‫‪ - ١‬ﻛﺘﺎﺏ »ﺩﻳﻦ ﻭ ﺟﻬﺎﻥ«‬


‫ﻧﺸﺴـــﺖ ﭼﻬـــﺎﺭﻡ ‪:‬‬

‫ﭼـﻪ ﮔﺰﺍﺭﺷــﻬﺎﻳـﻲ‪ ١‬ﻣـــﻲ ﻛﻨﻨـــﺪ؟‪.‬‬

‫ﺳﺨﻨﺎﻥ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﻛﻪ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺑﺮﺧﻲ ﺩﺭﺱ ﺧﻮﺍﻧﺪﮔﺎﻥ ﺑﻪ ﺍﻳﺮﺍﺩﻫﺎﻳﻲ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻳﻜﻲ ﺍﺯ ﺟﻮﺍﻧﺎﻥ‬
‫ﺩﺭ ﭘﺎﻳﺎﻥ ﻧﺸﺴﺖ ﮔﺬﺷﺘﻪ ﺑﺴﺨﻨﺎﻧﻲ ﭘﺮﺩﺍﺧﺖ ﻛﻪ ﻣﻦ ﭘﺎﺳﺨﺶ ﺭﺍ ﺑﻪ ﺍﻳﻦ ﻧﺸﺴﺖ ﻭﺍﮔﺰﺍﺭﺩﻡ‪.‬‬
‫ﺁﻧﺠﻮﺍﻥ ﮔﻔﺖ‪» :‬ﻛﺎﺭﻫﺎﻱ ﻧﻴﻜﺨﻮﺍﻫﺎﻧﻪ ﻭ ﺩﻟﺴﻮﺯﺍﻧﻪ ﻛﻪ ﺷﻤﺎ ﺍﺯ ﺁﺩﻣﻲ ﻣﻴﺸﻤﺎﺭﻳﺪ ﻭ ﺩﻟﻴﻞ ﻫﺴﺘﻲ ﺭﻭﺍﻥ ﻣﻴﮕﻴﺮﻳﺪ‪،‬‬
‫ﭘﻴﺮﻭﺍﻥ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﻣﻲ ﮔﻮﻳﻨﺪ‪ :‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪ .‬ﻣﻲ ﮔﻮﻳﻨﺪ ﻛﺴﻴﻜﻪ ﺑﻴﻨﻮﺍﻳﻲ ﺭﺍ ﺩﺭ ﺳﺮﻣﺎ ﻟﺨﺖ‬
‫ﻣﻲ ﺑﻴﻨﺪ ﻭ ﺩﻟﺶ ﻣﻲ ﺳﻮﺯﺩ ﻭ ﺭﺧﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭﺁﻭﺭﺩﻩ ﺑﻪ ﺍﻭ ﻣﻲ ﭘﻮﺷﺎﻧﺪ‪ ،‬ﺍﺯ ﺁﻧﺮﻭﺳﺖ ﻛﻪ ﻣﻴﮕﻮﻳﺪ ﻣﺒﺎﺩﺍ ﻣﻦ ﻫﻢ ﺑﭽﻨﻴﻦ‬
‫ﺭﻭﺯﻱ ﺍﻓﺘﻢ‪ .‬ﺑﻪ ﻳﺎﺩ ﺩﺭﻣﺎﻧﺪﮔﻲ ﺧﻮﺩﺵ ﺭﺧﺘﺶ ﺭﺍ ﺑﻪ ﺍﻭ ﻣﻲ ﭘﻮﺷﺎﻧﺪ‪«.‬‬
‫ﺍﻳﻦ ﺭﺍ ﻣﻦ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﺷﻨﻴﺪﻩ ﺑﻮﺩﻡ‪ .‬ﺍﻳﻨﺴﺖ ﺑﻪ ﭘﺎﺳﺨﺶ ﻣﻲ ﭘﺮﺩﺍﺯﻡ‪:‬‬
‫ﻧﺨﺴﺖ ﻣﻲ ﺑﺎﻳﺪ ﺑﻪ ﺁﻧﺎﻥ ﺑﮕﻮﻳﻢ‪ :‬ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻪ ﻧﻴﺴﺖ‪ .‬ﺳﺨﻨﻲ ﺭﺍ ﻫﻤﺎﻧﻜﻪ ﺷﻨﻴﺪﻩ ﺍﻳﺪ ﺑﻪ ﭘﺎﺳﺦ ﺑﺮﺧﺎﺳﺘﻪ ﺍﻳﺪ‪.‬‬
‫ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﻣﻼﻳﺎﻧﺴﺖ ﻛﻪ ﻫﻤﺎﻧﻜﻪ ﺳﺨﻨﻲ ﺷﻨﻴﺪﻧﺪ ﻭ ﺑﺎ ﺩﺍﻧﺴﺘﻪ ﻫﺎﻱ ﺧﻮﺩﺷﺎﻥ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻳﺎﻓﺘﻨﺪ‪ ،‬ﻧﺎﻓﻬﻤﻴﺪﻩ‬
‫ﻭ ﻧﺎ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺑﻪ ﭘﺎﺳﺦ ﻣﻲ ﭘﺮﺩﺍﺯﻧﺪ‪.‬‬
‫ﺍﻳﻨﺴﺨﻨﺎﻥ ﻣﺎ ﺗﺎﺯﻩ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺑﺎﻳﺴﺘﻲ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﻨﺪﻳﺸﻴﺪ ﻭ ﺑﺴﻨﺠﻴﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺯﻣﺎﻧﻲ ﺑﻪ ﭘﺎﺳﺨﻲ‬
‫ﺑﺮﺧﻴﺰﻳﺪ‪ .‬ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺑﻪ ﺁﻥ ﺁﺳﺎﻧﻲ ﻛﻪ ﻣﻲ ﭘﻨﺪﺍﺭﻳﺪ ﻧﻴﺴﺖ ﻭ ﺑﻴﮕﻤﺎﻥ ﺗﻜﺎﻧﻲ ﺍﺯ ﺭﺍﻩ ﺍﻳﻨﻬﺎ ﺩﺭ‬
‫ﺭﻭﺍﻧﺸﻨﺎﺳﻲ ﭘﺪﻳﺪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫ﺩﻭﻡ ﺍﻳﻦ ﮔﺰﺍﺭﺵ )ﺗﺄﻭﻳﻞ( ﺍﺳﺖ‪ .‬ﭼﻴﺰﻱ ﺭﺍ ﺍﺯ ﻣﻌﻨﻲ ﺳﺎﺩﻩ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻧﺴﺖ‪ .‬ﭼﻪ ﺩﻟﻴﻠﻲ ﻣﻴﺪﺍﺭﻳﺪ ﻛﻪ ﻛﺴﻴﻜﻪ‬
‫ﺑﻴﻨﻮﺍﻳﻲ ﺭﺍ ﻣﻲ ﺑﻴﻨﺪ ﻭ ﺩﺳﺖ ﺍﻭ ﺭﺍ ﻣﻴﮕﻴﺮﺩ‪ ،‬ﺑﻪ ﻳﺎﺩ ﺑﻴﻨﻮﺍﻳﻲ ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ؟‪ .‬ﻣﺎ ﻛﻪ ﻣﻲ ﺑﻴﻨﻴﻢ ﺩﻟﺶ ﺑﻪ ﺍﻭ ﺳﻮﺧﺘﻪ ﻭ ﻧﺸﺎﻧﻲ ﺍﺯ‬
‫ﺁﻧﭽﻪ ﺷﻤﺎ ﻣﻴﮕﻮﻳﻴﺪ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻲ ﺑﻴﻨﻴﻢ‪ .‬ﭘﺲ ﺷﻤﺎ ﺁﻧﺮﺍ ﺍﺯ ﻛﺠﺎ ﺩﺭ ﻣﻲ ﻳﺎﺑﻴﺪ؟!‪ .‬ﺁﻳﺎ ﻫﺮ ﭼﻴﺰﻱ ﺍﺯ ﺭﻭﻱ ﺩﻟﻴﻠﻲ ﻧﺒﺎﻳﺪ ﺑﻮﺩ؟!‪.‬‬
‫ﺍﻳﻦ ﺭﻓﺘﺎﺭ ﻫﻢ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻪ ﻧﻴﺴﺖ‪ .‬ﺍﮔﺮ ﺑﺎ ﺍﻳﻦ ﮔﺰﺍﺭﺷﻬﺎ ﺑﺎﺷﺪ ﺭﺍﻩ ﺩﺍﻧﺸﻬﺎ ﺑﺴﺘﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺩﺍﺳﺘﺎﻥ ﺷﻤﺎ ﺩﺍﺳﺘﺎﻥ ﻛﺴﻴﺴﺖ ﻛﻪ ﻧﺸﺴﺘﻪ ﺑﻮﺩ ﻭ ﺍﺯ ﻳﻜﻲ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﮔﻠﻪ ﻣﻴﻜﺮﺩ ﻭ ﻣﻴﮕﻔﺖ‪» :‬ﻣﺘﻘﻠﺐ ﺍﺳﺖ‪ .‬ﺩﻳﺮﻭﺯ ﺍﺯ‬
‫ﻣﻦ ﻭﺍﻣﻲ ﮔﺮﻓﺘﻪ ﻛﻪ ﺍﻣﺮﻭﺯ ﺑﻴﺎﻭﺭﺩ ﻭ ﻧﻴﺎﻭﺭﺩﻩ«‪ .‬ﺩﺭ ﻣﻴﺎﻥ ﻫﻤﻴﻦ ﺳﺨﻦ‪ ،‬ﺁﻥ ﺩﻭﺳﺘﺶ ﺭﺳﻴﺪﻩ ﭘﻮﻝ ﺭﺍ ﭘﺮﺩﺍﺧﺖ ﻭ ﺳﭙﺎﺱ‬
‫ﮔﺰﺍﺭﺩﻩ ﺭﺍﻩ ﺍﻓﺘﺎﺩ‪ .‬ﻭﻟﻲ ﺁﻧﻤﺮﺩ ﺑﺴﺨﻦ ﺧﻮﺩ ﺩﺍﻣﻨﻪ ﺩﺍﺩﻩ ﭼﻨﻴﻦ ﮔﻔﺖ‪» :‬ﺍﻳﻨﻬﻢ ﺍﺯ ﺗﻘﻠﺒﺶ ﺍﺳﺖ‪ .‬ﻣﻴﺨﻮﺍﻫﺪ ﺧﻮﺩ ﺭﺍ ﺧﻮﺷﺤﺴﺎﺏ‬
‫ﻭﺍﻧﻤﻮﺩ ﻛﻨﺪ«‪ .‬ﺷﻨﻮﻧﺪﮔﺎﻥ ﻧﺎﭼﺎﺭﺷﺪﻧﺪ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺘﻪ ﺑﮕﻮﻳﻨﺪ‪ :‬ﭘﺲ ﻣﻴﺨﻮﺍﺳﺘﻲ ﭼﻜﺎﺭﻛﻨﺪ؟!‪ .‬ﻣﻲ ﭘﻨﺪﺍﺷﺘﻲ ﻧﺨﻮﺍﻫﺪ ﺁﻭﺭﺩ ﻭ‬
‫ﻣﻴﮕﻔﺘﻲ ﻣﺘﻘﻠﺐ ﺍﺳﺖ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺁﻭﺭﺩﻩ ﺑﺎﺯ ﻣﻴﮕﻮﻳﻲ ﻣﺘﻘﻠﺐ ﺍﺳــﺖ؟!‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﮔﺰﺍﺭﺵ = ﺗﺄﻭﻳﻞ ‪ ،‬ﺳﺨﻨﻲ ﺭﺍ ﺍﺯ ﻣﻌﻨﺎﻱ ﺭﺍﺳﺖ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﺮﺩﻥ‬


‫‪٣٠‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺷﻤﺎ ﻧﻴﺰ ﻫﻤﺎﻥ ﺭﻓﺘﺎﺭ ﺭﺍ ﻣﻴﻜﻨﻴﺪ‪ .‬ﺑﮕﻔﺘﻪ ﻳﻜﻲ ﺍﺯ ﻳﺎﺭﺍﻥ‪» :‬ﺍﮔﺮ ﻛﻼﻫﺶ ﺭﺍ ﺍﺯ ﺳﺮﺵ ﺑﺮﻣﻴﺪﺍﺭﻡ ﻣﻴﮕﻮﻳﻨﺪ ﺍﺯ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪ .‬ﺍﮔﺮ ﻛﻼﻩ ﺧﻮﺩ ﺭﺍ ﺑﺴﺮﺵ ﻣﻴﮕﺬﺍﺭﻡ‪ ،‬ﺑﺎﺯ ﻣﻴﮕﻮﻳﻨﺪ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪ .‬ﭘﺲ ﭼﻜﺎﺭ ﻛﻨﻢ ﻛﻪ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻲ‬
‫ﻧﺒﺎﺷﺪ؟!«‪.‬‬
‫ﺷﻤﺎ ﻛﻪ ﻣﻐﺰ ﺁﺩﻣﻲ ﺭﺍ ﻧﺸﻜﺎﻓﺘﻪ ﺧﻮﺩﺧﻮﺍﻫﻲ ﺭﺍ ﺩﺭ ﺩﺭﻭﻥ ﺁﻥ ﺑﺎ ﭼﺸﻢ ﺧﻮﺩ ﻧﺪﻳﺪﻩ ﺍﻳﺪ‪ .‬ﺁﺩﻣﻲ ﺭﺍ ﺩﻳﺪﻩ ﺍﻳﺪ ﻛﻪ‬
‫ﺩﺭ ﻛﺎﺭﻫﺎﻳﻲ ﻛﻪ ﻣﻴﻜﻨﺪ ﺗﻨﻬﺎ ﺧﻮﺩ ﺭﺍ ﺑﺪﻳﺪﻩ ﻣﻲ ﮔﻴﺮﺩ ﻭ ﺗﻨﻬﺎ ﺧﻮﺷﻲ ﺧﻮﺩ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﭘﻲ‬
‫ﺑﺮﺩﻩ ﺍﻳﺪ ﻛﻪ ﺩﺭﻭ ﭼﻨﺎﻥ ﺧﻴﻤﻲ ﻫﺴﺖ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﺎ ﻛﺎﺭﻫﺎﻳﻲ ﺭﺍ ﺑﻪ ﺁﺧﺸﻴﺞ‪ ١‬ﺁﻧﻬﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻴﻢ‪ ،‬ﺑﺎﻳﺪ‬
‫ﭘﻲ ﺑﺮﻳﺪ ﻛﻪ ﺧﻴﻤﻲ ﻫﻢ ﺑﻪ ﺁﺧﺸﻴﺞ ﺁﻥ ﺧﻮﺩﺧﻮﺍﻫﻲ ﺩﺭﻭ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺩﻳﮕﺮ ﭘﺎ ﻓﺸﺎﺭﺩﻥ ﺑﻪ ﺍﻳﻨﻜﻪ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﺍﺯ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ ﻛﺎﺭ ﺑﻴﺠﺎﻳﻴﺴﺖ‪.‬‬
‫ﺑﻪ ﻳﺎﺩﻡ ﻣﻲ ﺍﻓﺘﺪ ﺭﻭﺯﻱ ﺩﺭ ﺗﺒﺮﻳﺰ ﺑﻪ ﻛﺘﺎﺑﺨﺎﻧﻪ ﺍﻱ ﺭﻓﺘﻢ‪ .‬ﻛﺴﺎﻧﻲ ﺍﺯ ﻏﺰﺍﻟﻲ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﺳﺘﺎﻳﺸﻬﺎ ﻣﻴﺴﺮﻭﺩﻧﺪ‪ .‬ﻣﻦ‬
‫ﻛﺘﺎﺏ »ﻧﺼﻴﺤﻪ ﺍﻟﻤﻠﻮﻙ« ﺍﻭ ﺭﺍ ﻛﻪ ﺗﺎﺯﻩ ﭼﺎﭖ ﺷﺪﻩ ﻭ ﺩﺭﺁﻧﺠﺎ ﻣﻴﺒﻮﺩ ﮔﺮﻓﺘﻪ‪ ،‬ﺟﺎﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭ ﺑﻴﺨﺮﺩﺍﻧﻪ ﻧﻮﺷﺘﻪ‬
‫ﻧﺸﺎﻧﺪﺍﺩﻡ‪ .‬ﭼﻮﻥ ﺧﻮﺍﻧﺪﻧﺪ ﮔﻔﺘﻨﺪ‪» :‬ﺍﻳﻨﻬﺎ ﺍﺯ ﻏﺰﺍﻟﻲ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﻪ ﺍﻭ ﺑﺴﺘﻪ ﺍﻧﺪ«‪ .‬ﮔﻔﺘﻢ‪ :‬ﺷﻤﺎ ﻛﻪ ﻏﺰﺍﻟﻲ ﺭﺍ ﻧﺪﻳﺪﻩ ﺑﻮﺩﻳﺪ ﺗﺎ‬
‫ﺧﻮﺩ ﺍﻭ ﺭﺍ ﺑﺸﻨﺎﺳﻴﺪ‪ ،‬ﻛﺘﺎﺑﻬﺎﻳﻲ ﺍﺯ ﺍﻭ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﻭ ﻫﻤﺎﻧﻬﺎ ﻣﺎﻳﻪ ﺷﻨﺎﺧﺘﮕﻲ ﺍﻭ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺷﻤﺎ ﻧﻴﺰ ﺷﻨﻴﺪﻩ ﺩﺭﺑﺎﺭﻩ ﺍﺵ‬
‫ﺧﻮﺵ ﮔﻤﺎﻥ ﺑﻮﺩﻩ ﺍﻳﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﻫﻤﺎﻥ ﻛﺘﺎﺑﻬﺎ ﺭﺍ ﻧﻴﻚ ﻣﻲ ﺧﻮﺍﻧﻴﺪ ﻭ ﻣﻲ ﺑﻴﻨﻴﺪ ﺳﺨﻨﺎﻧﺶ ﺑﻴﺨﺮﺩﺍﻧﻪ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ‬
‫ﺧﻮﺵ ﮔﻤﺎﻧﻲ ﺑﺎﺯﮔﺮﺩﻳﺪ ﻭ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﻣﺮﺩ ﺳﺒﻚ ﻣﻐﺰﻱ ﺑﻴﺶ ﻧﺒﻮﺩﻩ‪ .‬ﺍﻳﻦ ﺟﺪﺍﻳﻲ ﺍﻧﺪﺍﺧﺘﻦ ﻣﻴﺎﻧﻪ ﺧﻮﺩ ﻏﺰﺍﻟﻲ ﻭ ﻛﺘﺎﺑﻬﺎﻳﺶ‬
‫ﺑﺴﻴﺎﺭ ﺑﻴﺠﺎﺳﺖ‪.‬‬
‫ﺑﻪ ﺍﻳﻨﺎﻥ ﻧﻴﺰ ﻫﻤﺎﻧﺮﺍ ﺑﺎﻳﺪ ﮔﻔﺖ‪ .‬ﺍﻳﻨﺎﻥ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ ﻭ ﺍﺯ ﻛﺘﺎﺑﻬﺎﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻬﺮﻩ ﺟﺴﺘﻪ ﺍﻧﺪ‪ .‬ﻭﻟﻲ‬
‫ﺭﻓﺘﺎﺭﺷﺎﻥ ﺟﺰ ﺭﻓﺘﺎﺭ ﺁﺧﻮﻧﺪﺍﻧﻪ ﻳﺎ ﻋﺎﻣﻴﺎﻧﻪ ﻧﻴﺴﺖ‪ .‬ﻣﻴﺨﻮﺍﻫﻨﺪ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺷﻨﻴﺪﻩ ﺍﻧﺪ ﻭ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺍﻧﺪ‬
‫ﺭﻫﺎ ﻧﻜﻨﻨﺪ ﻭ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻟﻴﻞ ﺍﻳﺴﺘﺎﺩﮔﻲ ﻧﻤﻮﺩﻩ ﺑﻪ ﭘﺎﺳﺨﻬﺎﻱ ﭘﺮﺕ ﻣﻲ ﭘﺮﺩﺍﺯﻧﺪ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﺍﻳﻨﺎﻥ ﺳﺨﻨﺎﻧﻲ ﺑﺎ ﻣﻦ ﺭﺍﻧﺪﻩ ﻭ ﺍﺯ ﭘﺎﺳﺦ ﺩﺭﻣﺎﻧﺪﻩ ﻭ ﺭﻓﺘﻪ ﻭ ﭘﺲ ﺍﺯ ﭼﻨﺪ ﺭﻭﺯﻱ ﺑﺎﺯ ﺁﻣﺪﻩ ﭼﻨﻴﻦ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺷﻤﺎ‬
‫ﺶ ﺳﻮﺯﺍﻧﻲ ﮔﺮﺩﻳﺪﻩ‪ ،‬ﺩﻳﮕﺮﻱ ﺍﺯ ﺑﻴﺮﻭﻥ ﺧﻮﺩ ﺭﺍ ﺑﻤﻴﺎﻥ ﺁﺗﺶ ﻣﻲ ﺍﻧﺪﺍﺯﺩ ﻭ ﺍﻭ ﺭﺍ ﺭﻫﺎ‬
‫ﻣﺜﻞ ﺯﺩﻩ ﻣﻴﮕﻮﻳﻴﺪ‪ :‬ﻛﺴﻴﻜﻪ ﺩﭼﺎﺭ ﺁﺗ ِ‬
‫ﻣﻴﮕﺮﺩﺍﻧﺪ ﻭ ﺍﻳﻨﺮﺍ ﺩﻟﻴﻞ ﻣﻲ ﺁﻭﺭﻳﺪ ﻛﻪ ﻛﺎﺭﻫﺎﻱ ﺁﺩﻣﻲ ﻫﻤﻪ ﺍﺵ ﺍﺯ ﺭﺍﻩ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﻴﺴﺖ؛ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻳﻨﻬﻢ ﺍﺯ ﺭﺍﻩ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻲ ﻣﻴﺒﺎﺷﺪ‪ .‬ﻛﺴﻴﻜﻪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻣﻴﻜﻨﺪ ﻣﺴﻠﻤﺎ ﺩﺭ ﭘﻴﺶ ﺧﻮﺩ ﺍﺳﺘﺪﻻﻟﺶ ﺍﻳﻨﺴﺖ‪ :‬ﺍﮔﺮ ﻣﻦ ﺑﺠﺎﻱ ﺍﻳﻦ ﺑﻪ ﺁﺗﺶ‬
‫ﺍﻓﺘﺎﺩﻩ ﺑﻮﺩﻡ ﻭﻛﺴﺎﻧﻲ ﺩﺭ ﺑﻴﺮﻭﻥ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻤﻦ ﻛﻤﻚ ﻧﻤﻲ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﺪﻡ ﻧﻤﻲ ﺁﻣﺪ؟‪ .‬ﻫﻤﻴﻦ ﺍﺳﺘﺪﻻﻝ ﺩﻟﻴﻠﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ‬
‫ﻧﻴﻜﻴﻬﺎ ﻛﻪ ﻣﺎ ﻣﻴﻜﻨﻴﻢ‪ ،‬ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﺮﺍﻱ ﺧﻮﺩﻣﺎﻧﺴﺖ‪ .‬ﺍﺯ ﺭﻭﻱ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ«‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﺭﻓﺘﻪ ﻭ ﻧﺸﺴﺘﻪ ﻭ ﺍﻧﺪﻳﺸﻪ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﺍﻳﻨﺮﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺍﻳﺪ ﻭ ﺍﻳﻦ ﮔﻴﺮﻧﺪﻩ ﺗﺮﻳﻦ ﺩﻟﻴﻠﺴﺖ ﻛﻪ ﺑﺪﺳﺘﺘﺎﻥ ﺍﻓﺘـﺎﺩﻩ‪ .‬ﻭﻟﻲ‬
‫ﺍﻳﻨﻬﻢ ﺩﺭﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺍﻳﻨﻜﻪ »ﺁﻧﭽﻪ ﺑﺨﻮﺩ ﺳﺰﺍ ﻧﻤﻲ ﺷﻨﺎﺳﻲ ﺑﺪﻳﮕﺮﺍﻥ ﺳﺰﺍ ﻧﺸﻨﺎﺱ« ﻗﺎﻋﺪﻩ ﺩﺍﺩﮔﺮﻳﺴﺖ‪.‬‬
‫ﻗﺎﻋﺪﻩ ﺍﻳﺴﺖ ﻛﻪ ﺍﺯ ﮔﻮﻫﺮ ﺭﻭﺍﻧﻲ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺳﺖ‪ .‬ﻗﺎﻋﺪﻩ ﺍﻳﺴﺖ ﺑﺰﻳﺎﻥ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻭ ﺑﻪ ﺁﺧﺸﻴﺞ ﺁﻥ‪.‬‬
‫ﺁﻧﺎﻧﻜﻪ ﺳﺮﭼﺸﻤﻪ ﻛﺎﺭﻫﺎﺷﺎﻥ ﺧﻮﺩﺧﻮﺍﻫﻴﺴـﺖ ﺑﻴﻜﺒﺎﺭ ﺍﺯ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻧﺎﺁﮔﺎﻫﻨﺪ‪ .‬ﻣﺜﻼ ﺟﺎﻧﻮﺭﺍﻥ ﻫﺮﻳﻜﻲ‬
‫ﺁﻧﭽﻪ ﺩﻟﺶ ﺧﻮﺍﺳﺖ ﺑﺰﻳﺎﻥ ﺩﻳﮕﺮﻱ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﻫﺮﮔﺰ ﭼﻨﻴﻦ ﭼﻴﺰﻱ ﺑﻴﺎﺩﺵ ﻧﺨﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ‪ .‬ﻛﻮﺩﻛﺎﻥ ﻛﻪ ﮔﻮﻫﺮ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺁﺧﺸﻴﺞ = ﺿﺪ ‪ ،‬ﻧﻘﻴﺾ‬


‫‪٣١‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺭﻭﺍﻧﻲ ﺁﻧﻬﺎ ﻧﺎﺗﻮﺍﻧﺴﺖ ﻫﺮﭼﻪ ﺧﻮﺍﺳﺘﻨﺪ ﺑﻬﻮﺱ ﻣﻴﻜﻨﻨﺪ ﻭ ﻫﺮﮔﺰ ﭘﺮﻭﺍﻳﻲ ﺑﻪ ﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻧﻤﻲ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺑﺎﺯﻳﭽﻪ ﺍﻱ ﻛﻪ ﻳﻜﻲ ﺩﻭﺳﺖ ﻣﻲ ﺩﺍﺭﺩ ﺍﺯ ﺩﺳﺖ ﻛﻮﺩﻙ ﺩﻳﮕﺮ ﻣﻲ ﺭﺑﺎﻳﺪ‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﺩﻳﮕﺮﻱ ﺍﺯ ﺩﺳﺖ ﺍﻭ ﺭﺑﻮﺩ ﮔﺮﻳﻪ ﺁﻏﺎﺯ‬
‫ﻣﻴﻜﻨﺪ‪.‬‬
‫ﺩﺭ ﺑﺰﺭﮔﺎﻥ ﻧﻴﺰ ﭼﻨﺎﻧﺴﺖ‪ .‬ﺳﺘﻤﮕﺮﺍﻥ ﻛﻪ ﺳﺘﻤﻬﺎ ﻛﻨﻨﺪ ﻫﻴﭽﮕﺎﻩ ﺩﺭ ﺑﻨﺪ ﺁﻥ ﻧﺒﺎﺷﻨﺪ ﻛﻪ ﺍﮔﺮ ﺩﻳﮕﺮﻱ ﺑﻤﻦ‬
‫ﺳﺘﻢ ﻛﻨﺪ ﺧﻮﺍﻫﻢ ﺭﻧﺠﻴﺪ‪ .‬ﺍﮔﺮ ﺷﻤﺎ ﻫﻤﻴﻦ ﺭﺍ ﺑﻴﺎﺩﺵ ﺁﻭﺭﻳﺪ ﺑﺎﺯ ﺩﺭﻭ ﻧﺨﻮﺍﻫﺪ ُﻫﻨﺎﻳﻴﺪ‪.‬‬
‫ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻩ ﺍﻡ ﻭﺣﻴﺪ ﺩﺳﺘﮕﺮﺩﻱ ﺳﺨﺖ ﺭﻧﺠﻴﺪﻩ ﻣﻴﺒﻮﺩ ﻛﻪ ﻋﺸﻘﻲ ﺍﻭ ﺭﺍ ُﻫﺠﻮ ﻛﺮﺩﻩ‪ .‬ﺭﻭﺯﻱ ﺑﺎ ﻣﻦ ﮔﻔﺘﮕﻮ‬
‫ﻣﻴﺪﺍﺷﺖ ﮔﻔﺘﻢ‪ :‬ﺁﺧﺮ ﺷﻤﺎ ﻫﻢ ﺷﻬﺎﺏ ﺍﻟﺴﻠﻄﻨﻪ ﺭﺍ ﻫﺠﻮ ﻛﺮﺩﻩ ﺑﻮﺩﻳﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﻪ ﺭﻧﺠﻴﺪﻩ ﮔﻔﺖ‪» :‬ﻣﻦ ﻣﺜﻞ‬
‫ﺷﻬﺎﺏ ﺍﻟﺴﻄﻨﻪ ﺍﻡ؟!‪«..‬‬
‫ﺁﻧﺎﻧﻜﻪ ﮔﺮﻓﺘﺎﺭ ﺧﻮﺩﺧﻮﺍﻫﻴﻨﺪ ﻫﻴﭽﮕﺎﻩ ﻧﻤﻲ ﺧﻮﺍﻫﻨﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺗﺮﺍﺯﻭ ﮔﺰﺍﺭﻧﺪ ﻭ ﺍﺯ‬
‫ﺭﻭﻱ ﺁﻥ ﻗﺎﻋﺪﻩ ﺩﺍﻭﺭﻱ ﻛﻨﻨﺪ‪ .‬ﺧﻮﺩﺧﻮﺍﻫﻲ ﭼﻨﻴﻦ ﻓﺮﺻﺘﻲ ﺑﻪ ﺁﻧﺎﻥ ﻧﻤﻲ ﺩﻫﺪ ﻭ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺩ‪.‬‬
‫ﻣﺜﻞ ﻧﻴﻜﻲ ﺑﺘﺎﺯﮔﻲ ﺩﺭ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﺧﻮﺍﻧﺪﻩ ﺍﻡ‪ .‬ﺩﺍﺳﺘﺎﻧﻴﺴﺖ ﺍﺯ ﺭﻭﺳﻲ ﺗﺮﺟﻤﻪ ﺷﺪﻩ‪ :‬ﮔﺮﮔﻲ ﺧﻮﺩ ﺭﺍ ﺑﮕﻠﻪ ﺍﻱ ﺯﺩ ﻭ‬
‫ﮔﻮﺳﻔﻨﺪﻱ ﺭﺍ ﺭﺑﻮﺩ ﻭ ﺑﺮﺩ ﺩﺭ ﺑﺎﻻﻱ ﻛﻮﻩ‪ ،‬ﺗﺎ ﺗﻮﺍﻧﺴﺖ ﺧﻮﺭﺩ ﻭ ﺑﺎﺯﻣﺎﻧﺪﻩ ﺭﺍ ﮔﺰﺍﺭﺩﻩ ﺩﺭ ﭘﻬﻠﻮﻱ ﺁﻥ ﺑﺨﻮﺍﺏ ﺭﻓﺖ‪ .‬ﺩﺭ ﺁﻥ‬
‫ﻣﻴﺎﻥ ﺑﺰﻣﺠﻪ ﺍﻱ ﺁﻫﺴﺘﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﻧﺠﺎ ﺭﺳﺎﻧﻴﺪﻩ ﻛﻤﻲ ﺍﺯ ﮔﻮﺷﺖ ﻭ ﺍﺳﺘﺨﻮﺍﻥ ﮔﻮﺳﻔﻨﺪ ﺭﺍ ﺭﺑﻮﺩﻩ ﮔﺮﻳﺨﺖ‪ .‬ﮔﺮﮒ ﺑﻪ ﺁﻭﺍﺯ‬
‫ﭘﺎﻱ ﺍﻭ ﺑﻴﺪﺍﺭ ﺷﺪﻩ ﻓﺮﻳﺎﺩ ﺑﺮﺩﺍﺷﺖ‪» :‬ﺁﻱ ﻣﺮﺩﻡ ﺍﻳﻦ ﻣﺎﻝ ﻣﺮﺍ ﻣﻲ ﺑﺮﺩ!« ﺧﻮﺩﺧﻮﺍﻫﺎﻥ ﻫﻤﻴﻦ ﺣﺎﻝ ﺭﺍ ﻣﻴﺪﺍﺭﻧﺪ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺳﺨﻦ ﺩﺭﺁﻧﺴﺖ ﻛﻪ ﻳﻜﻲ ﻣﺎﻧﻨﺪﻩ ﺁﻥ ﮔﺮﮒ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﺷﻜﻢ ﺧﻮﺩ ﺭﺍ ﺳﻴﺮ ﮔﺮﺩﺍﻧﺪ ﮔﻮﺳﻔﻨﺪﻱ ﺭﺍ‬
‫ﻣﻲ ﻛﺸﺪ ﻭ ﻧﺎﺑﻮﺩ ﻣﻴﮕﺮﺩﺍﻧﺪ ﻭ ﭘﺮﻭﺍﻳﻲ ﺑﻬﻴﭻ ﻗﺎﻧﻮﻥ ﻭ ﻫﻴﭻ ﻓﻠﺴﻔﻪ ﺍﻱ ﻧﻤﻲ ﺩﺍﺭﺩ ﻭ ﺷﻤﺎ ﻧﺎﻡ ﺁﻧﺮﺍ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻣﻲ ﮔﺰﺍﺭﻳﺪ‪.‬‬
‫ﻳﻜﻲ ﻫﻢ ﻣﺎﻧﻨﺪﻩ ﺁﻥ ﺟﻮﺍﻧﻤﺮﺩﻳﺴﺖ ﻛﻪ ﭼﻮﻥ ﻛﺴﻲ ﺭﺍ ﺩﺭﻭﻥ ﺁﺗﺶ ﻣﻲ ﺑﻴﻨﺪ ﺧﻮﺩ ﺭﺍ ﺩﭼﺎﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻪ ﺭﻫﺎﻳﻴﺶ ﻣﻲ ﺷﺘﺎﺑﺪ‬
‫ﻭ ﺷﻤﺎ ﺍﻳﻨﺮﺍ ﻫﻢ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻣﻲ ﻧﺎﻣﻴﺪ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺑﺴﻴﺎﺭ ﻏﻠﻄﺴﺖ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺩﻭ ﻛﺎﺭ ﻳﻜﻲ ﻧﻴﺴﺖ‪.‬‬
‫ﻣﺎ ﺩﺭ ﺑﻨﺪ ﻧﺎﻡ ﻧﻴﺴﺘﻴﻢ‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﺩﻟﺘﺎﻥ ﻣﻴﺨﻮﺍﻫﺪ ﺍﻳﻦ ﺭﺍ ﻧﻴﺰ ﺑﻨﺎﻡ »ﺧﻮﺩﺧﻮﺍﻫﻲ« ﺑﺨﻮﺍﻧﻴﺪ‪ .‬ﻭﻟﻲ ﺩﻭ ﭼﻴﺰ ﺭﺍ ﻓﺮﺍﻣﻮﺵ‬
‫ﻧﮕﺮﺩﺍﻧﻴﺪ‪ :‬ﻳﻜﻲ ﺍﻳﻨﻜﻪ ﺍﻳﻦ ﺧﻮﺩﺧﻮﺍﻫﻲ ﺟﺰ ﺍﺯ ﺁﻥ ﺧﻮﺩ ﺧﻮﺍﻫﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺑﺴﻴﺎﺭ ﻧﻴﻜﺴﺖ‪ ،‬ﺑﺴﻴﺎﺭ ﺧﺠﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮﻱ‬
‫ﺁﻧﻜﻪ ﺷﻤﺎ ﺍﺯ ﺍﻳﻦ ﺭﺷﺘﻪ ﻛﺎﺭﻫﺎﻱ ﺁﺩﻣﻲ ﻧﺎ ﺁﮔﺎﻩ ﻣﻲ ﺑﻮﺩﻳﺪ ﻭ ﺍﻳﻦ ﺑﻮﺩ ﺍﻭ ﺭﺍ ﻧﻴﻜﻲ ﭘﺬﻳﺮ ﻧﻤﻴﺪﺍﻧﺴﺘﻴﺪ ﻭ ﺑﺎ ﺟﺎﻧﻮﺭﺍﻥ ﻳﻜﻲ‬
‫ﺧﺴﺘﻮﺍﻥ‪ ١‬ﮔﺮﺩﻳﺪ‪.‬‬
‫ﻣﻲ ﺷﻨﺎﺧﺘﻴﺪ‪ ،‬ﻭ ﺍﻛﻨﻮﻥ ﻛﻪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺷﻨﺎﺧﺘﻴﺪ ﺑﺎﻳﺪ ﺑﺨﻄﺎﻱ ﺧﻮﺩ ﹶ‬
‫ﻳﻜﺪﺍﺳــﺘﺎﻥ ﺩﻳﮕﺮ ﺁﻧﺴــﺖ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺁﻧﺎﻥ ﺑﺎ ﻣﻦ ﮔﻔﺘﮕﻮ ﻛﺮﺩﻩ ﺍﻳﺮﺍﺩ ﻫﺎﻳﻲ ﻣﻴﮕﺮﻓﺖ ﻭ ﭼﻮﻥ ﭘﺎﺳﺦ ﺷﻨﻴﺪﻩ ﺩﺭﻣﺎﻧﺪ‬
‫ﭼﻨﻴﻦ ﮔﻔﺖ‪» :‬ﺍﻳﻨﻄﻮﺭ ﻧﻴﺴﺖ ﻛﻪ ﺷﻤﺎ ﻫﻴﭻ ﺍﺷﺘﺒﺎﻩ ﻧﻜﻨﻴﺪ«‪ .‬ﮔﻔﺘﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺷﻤﺎ ﺑﻴﺎﺩ ﻣﻦ ﻣﻲ ﺍﻧﺪﺍﺯﺩ ﺁﻧﺮﺍ ﻛﻪ ﺭﻭﺯﻱ ﻣﻼﻳﻲ‬
‫ﺑﻨﺰﺩ ﻣﻦ ﺁﻣﺪﻩ ﭼﻨﻴﻦ ﻣﻴﮕﻔﺖ‪» :‬ﺷﻤﺎ ﻣﻌﺼﻮﻡ ﻧﻴﺴﺘﻴﺪ‪ .‬ﻣﻌﺼﻮﻡ ﺁﻥ ﭼﻬﺎﺭﺩﻩ ﺗﻦ ﺑﻮﺩﻧﺪ ﻛﻪ ﺁﻣﺪﻧﺪ ﻭ ﺭﻓﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﻣﺬﻫﺒﻲ‬
‫ﻣﺎﺳﺖ ﻛﻪ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺷﻤﺎ ﻗﺎﺋﻞ ﺑﻪ ﺍﺷﺘﺒﺎﻩ ﺑﺎﺷﻴﻢ«‪ .‬ﺁﺧﻮﻧﺪﻙ ﺑﺎﻳﺎﻱ‪ ٢‬ﺧﻮﺩ ﻣﻲ ﺷﻨﺎﺧﺖ ﻛﻪ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﻦ‬
‫ﺍﺷﺘﺒﺎﻩ ﺑﺎﻭﺭ ﻛﻨﺪ ﺍﮔﺮ ﭼﻪ ﻫﻴﭽﻲ ﭘﻴﺪﺍ ﻧﻜﻨﺪ‪ .‬ﺷﻤﺎ ﻧﻴﺰ ﻫﻤﺎﻧﺤﺎﻝ ﺭﺍ ﻣﻲ ﺩﺍﺭﻳﺪ‪ .‬ﺭﺍﺳﺘﻲ ﻛﻪ ﺁﺧﻮﻧﺪﻫﺎﻱ ﻓﺮﻧﮕﻲ‬
‫ﻫﺴﺘﻴﺪ‪ .‬ﺍﻳﻦ ﭼﻪ ﺳﺨﻨﻴﺴﺖ ﻛﻪ ﻣﻴﮕﻮﻳﻴﺪ؟!‪ .‬ﺷﻤﺎ ﺍﮔﺮ ﺍﻳﺮﺍﺩﻱ ﺑﺴﺨﻨﺎﻥ ﻣﻦ ﻣﻴﺪﺍﺭﻳﺪ ﺑﮕﻮﻳﻴﺪ ﻭﮔﺮﻧﻪ ﺑﭙﺬﻳﺮﻳﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺧﹶﺴﺘﻮﺍﻥ = ﻣﻌﺘﺮﻑ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺑﺎﻳﺎ = ﻭﻇﻴﻔﻪ‬
‫‪٣٢‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻧﻜﺘﻪ ﺩﻳﮕﺮﻱ ﻛﻪ ﺧﻄﺎﻱ ﺷﻤﺎ ﺭﺍ ﺭﻭﺷﻦ ﺗﻮﺍﻧﺪ ﮔﺮﺩﺍﻧﻴﺪ ﺁﻧﺴﺖ ﻛﻪ ﻛﺎﺭﻫﺎﻳﻲ ﻛﻪ ﻣﺎ ﺍﺯ ﺁﺩﻣﻲ ﻧﺸﺎﻧﺪﺍﺩﻩ‬
‫ﻣﻴﮕﻮﻳﻴﻢ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺩﺍﺩ ﺩﻭﺳﺘﻲ ﺍﺳﺖ ﻭ ﺷﻤﺎ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﺧﻮﺩﺧﻮﺍﻫﻲ‬
‫ﻣﻴﺸﻤﺎﺭﻳـﺪ‪ ،‬ﺍﻳﻦ ﻛﺎﺭﻫﺎ ﺩﺭ ﺟﺎﻧﻮﺭﺍﻥ ﻧﻴﺴﺖ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺟﺎﻧﻮﺭﺍﻥ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺩﻟﺴﻮﺯﻱ ﻭ ﻣﻬﺮﺑﺎﻧﻲ ﻧﻤﻲ ﺩﺍﺭﻧﺪ‪ .‬ﺍﺳﺐ ﺩﺭﺷﻜﻪ ﻛﻪ ﭘﺎﻳﺶ ﻣﻲ ﻟﻐﺰﺩ ﻭ ﺑﺮﻭﻱ‬
‫ﺳﻨﮕﻬﺎﻱ ﺧﻴﺎﺑﺎﻥ ﻣﻲ ﺍﻓﺘﺪ‪ ،‬ﺍﺳﺐ ﻫﻤﺮﺍﻫﺶ ﺑﺠﺎﻱ ﺩﻟﺴﻮﺯﻱ ﺑﻪ ﺍﻭ‪ ،‬ﻟﮕﺪﻱ ﻫﻢ ﺑﻪ ﭘﻬﻠﻮﻳﺶ ﻣﻴﻜﻮﺑﺪ‪ .‬ﺍﮔﺮ ﺩﻟﺴﻮﺯﻱ ﻧﻴﺰ ﺍﺯ‬
‫ﺭﺍﻩ ﺧﻮﺩﺧﻮﺍﻫﻲ ﺍﺳﺖ ﭘﺲ ﭼﺮﺍ ﺟﺎﻧﻮﺭﺍﻥ ﺑﻬﺮﻩ ﺍﺯ ﺁﻥ ﻧﻤﻲ ﺩﺍﺭﻧﺪ؟!‪.‬‬
‫ﺁﻧﮕﺎﻩ ﺁﺩﻣﻲ ﻫﻤﻴﺸﻪ ﺍﺯ ﻛﺎﺭﻫﺎﻱ ﺑﺪ ﺧﻮﺩ ﭘﺸﻴﻤﺎﻥ ﻣﻴﮕﺮﺩﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻣﺜﻞ ﺯﺩﻳﻢ ﺑﻪ ﻛﺴﻴﻜﻪ ﺧﺸﻢ ﮔﺮﻓﺘﻪ‬
‫ﺳﻴﻠﻲ ﻣﻲ ﺯﻧﺪ ﭘﺲ ﺍﺯ ﺍﻧﺪﻙ ﺯﻣﺎﻧﻲ ﭘﺸﻴﻤﺎﻥ ﮔﺮﺩﻳﺪﻩ ﺧﻮﺩ ﺭﺍ ﻣﻲ ﻧﻜﻮﻫﺪ‪ .‬ﺍﮔﺮ ﺩﺭ ﺁﺩﻣﻲ ﺟﺰ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﻴﺴﺖ‬
‫ﺍﻳﻦ ﭘﺸﻴﻤﺎﻧﻲ ﭼﻪ ﻣﻌﻨﻲ ﺗﻮﺍﻧﺪ ﺩﺍﺷﺖ؟!‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﻫﺎ ﺑﮕﻔﺘﮕﻮﻱ ﺑﺴﻴﺎﺭ ﻧﻴﺎﺯ ﻧﻴﺴﺖ‪ .‬ﻣﺎ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﺸﺴﺘﻪ ﺳﺨﻦ ﻣﻲ ﺭﺍﻧﻴﻢ ﻭﻟﻲ ﺍﮔﺮ ﺷﻤﺎ ﺩﺭ ﺑﻴﺮﻭﻥ ﭼﺸﻢ ﺑﺎﺯ‬
‫ﻛﻨﻴﺪ ﻭ ﺑﺰﻧﺪﮔﺎﻧﻲ ﻧﮕﺮﻳﺪ‪ ،‬ﺩﺍﺳﺘﺎﻥ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻭ ﻧﻴﻜﺨﻮﺍﻫﻲ ﺁﺩﻣﻲ ﭘﺪﻳﺪﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﺑﺒﻴﻨﻴﺪ‪ :‬ﻣﺎ ﻗﺎﻧﻮﻧﻬﺎ ﮔﺰﺍﺭﺩﻩ‪ ،‬ﻋﺪﻟﻴﻪ ﺑﺮﭘﺎ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪ .‬ﺍﻳﻨﻬﺎ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺩﺍﺩ ﺩﻭﺳﺘﻲ ﺁﺩﻣﻴﺴﺖ‪.‬‬
‫ﺷﻤﺎ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﺭﺍﻩ ﺭﻭﻳﺪ ﻳﺎ ﺩﺭ ﺑﺎﺯﺍﺭ ﺑﮕﺮﺩﻳﺪ‪ .‬ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﺟﻮﺍﻧﻲ ﺑﻪ ﻧﺎﺗﻮﺍﻧﻲ ﺭﺳﻴﺪﻩ ﺍﻭ ﺭﺍ ﻣﻲ ﺯﻧﺪ ﻳﺎ ﺑﺎﺯﺭﮔﺎﻧﻲ ﭘﻮﻝ‬
‫ﻛﺴﻲ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﻧﻤﻲ ﺩﻫﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻧﺸﺎﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﮔﻮﻫﺮ ﺟﺎﻧﻲ ﺁﺩﻣﻴﺴﺖ‪.‬‬
‫ﻭﻟﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ ﻋﺪﻟﻴﻪ ﻭ ﻗﺎﻧﻮﻥ ﺭﺍ ﻣﻲ ﺑﻴﻨﻴﺪ‪ .‬ﺁﻧﺠﻮﺍﻧﻲ ﻛﻪ ﻧﺎﺗﻮﺍﻧﻲ ﺭﺍ ﺯﺩﻩ ﺍﺳﺖ ﺑﺪﺍﺩﮔﺎﻩ ﻛﺸﻴﺪﻩ ﺯﺷﺘﻲ ﻛﺎﺭﺵ ﺭﺍ ﺑﻪ‬
‫ﺭﺧﺶ ﻣﻲ ﻛﺸﻨﺪ ﻭ ﻛﻴﻔﺮﻱ ﺑﻪ ﺍﻭ ﻣﻴﺪﻫﻨﺪ‪ .‬ﺁﻥ ﺑﺎﺯﺭﮔﺎﻧﻲ ﻛﻪ ﭘﻮﻝ ﺩﻳﮕﺮﻱ ﺭﺍ ﺧﻮﺭﺩﻩ‪ ،‬ﭘﻮﻝ ﺭﺍ ﺍﺯ ﺍﻭ ﭘﺲ ﻣﻴﮕﻴﺮﻧﺪ ﻭ ﺑﺪﻱ‬
‫ﻛﺎﺭﺵ ﺭﺍ ﺑﻪ ﺍﻭ ﻣﻲ ﻓﻬﻤﺎﻧﻨﺪ‪ .‬ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺩﺍﺩ ﺩﻭﺳﺘﻲ ﺁﺩﻣﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺍﺯ ﮔﻮﻫﺮ ﺭﻭﺍﻧﻲ ﺍﻭﺳﺖ‪.‬‬
‫ﺩﺍﺩﮔﺎﻩ ﻭ ﻗﺎﻧﻮﻥ ﺭﺍ ﺧﻮﺩ ﺁﺩﻣﻲ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﻭ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻴﻬﺎﻱ ﺍﻭ ﭘﺪﻳﺪ‬
‫ﺁﻣﺪﻩ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻮﺷﺶ ﻣﺎ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺩﺍﺩﮔﺎﻩ ﻭ ﺩﺍﻭﺭﻱ‪ ،‬ﺑﺰﺭﮔﺘﺮ ﻭ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﮔﺮﺩﻳﺪﻩ‬
‫ﻛﺎﺭﻫﺎﻱ ﺩﻭﻟﺘﻬﺎ ﺭﺍ ﻧﻴﺰ ﺑﺰﻳﺮ ﻧﮕﻬﺒﺎﻧﻲ ﺧﻮﺩ ﮔﻴﺮﺩ‪ .‬ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﻳﻜﻪ ﻫﺎ‪ ١‬ﺩﻭ ﺳﺨﻨﻲ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺎ‬
‫ﺩﺍﻭﺭﻱ ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﻴﺮﺳﺎﻧﻨﺪ‪ ،‬ﺩﻭﻟﺘﻬﺎ ﻧﻴﺰ ﻫﻤﺎﻥ ﺭﺍ ﻛﻨﻨﺪ ﻭ ﺑﺮ ﺳﺮ ﻫﺮ ﮔﻔﺘﮕﻮﻳﻲ ﺩﺳﺖ ﺑﻪ ﺟﻨﮕﺎﭺ‪ ٢‬ﻧﺒﺮﻧﺪ ﻭ‬
‫ﺟﻬﺎﻥ ﺭﺍ ﺑﺎ ﺧﻮﻥ ﻧﻴﺎﻻﻳﻨﺪ‪ .‬ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﺩﺍﺩﮔﺎﻫﻬﺎ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻴﻬﺎﻱ ﻳﻜﻪ ﻫﺎ ﺑﺮﭘﺎﺳﺖ‪،‬‬
‫ﺩﺍﺩﮔﺎﻫﻲ ﻧﻴﺰ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻴﻬﺎﻱ ﺗﻮﺩﻩ ﻫﺎ ﺑﺮﭘﺎ ﮔﺮﺩﺩ‪.‬‬
‫ﺍﻳﻦ ﺟﻨﮕﻬﺎ ﻭ ﺧﻮﻧﺮﻳﺰﻳﻬﺎ ﺍﺯ ﮔﻮﻫﺮ ﺟﺎﻧﻲ ﺁﺩﻣﻴﺴﺖ ﻭ ﺁﻥ ﺩﺍﺩﮔﺎﻩ ﺑﺰﺭﮒ ﻛﻪ ﺧﻮﺍﺳﺘﻪ ﻣﻴﺸﻮﺩ ﺍﺯ‬
‫ﮔﻮﻫﺮ ﺭﻭﺍﻧﻲ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺷﮕﻔﺘﺴﺖ ﻛﻪ ﻣﺎ ﭼﻮﻥ ﻳﺎﺩ ﻋﺪﻟﻴﻪ ﻭ ﻗﺎﻧﻮﻥ ﻣﻲ ﻛﻨﻴﻢ ﻭ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ ﻣﻴﮕﻮﻳﻴﻢ‪ ،‬ﺑﻲ ﺩﺭﻧﮓ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﻣﻴﮕﻮﻳﻨﺪ‪:‬‬
‫»ﺁﻧﻬﻢ ﻧﺒﺮﺩ ﺍﺳﺖ«‪ .‬ﺧﻨﺪﻩ ﺁﻭﺭ ﺍﺳﺖ ﻛﻪ ﺗﻨﻬﺎ ﻳﻚ ﻭﺍﮊﻩ ﻧﺒﺮﺩ ﺭﺍ ﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﻭ ﻧﺎﻓﻬﻤﻴﺪﻩ ﻭ ﻧﺎ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺑﻪ‬
‫ﻫﺮ ﭼﻴﺰﻱ ﻣﻴﮕﻮﻳﻨﺪ‪ » :‬ﻧﺒﺮﺩ ﺍﺳﺖ«‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫ﻳﻜﻪ ﻫﺎ = ﺍﻓﺮﺍﺩ‬ ‫‪ -١‬ﻳﻜﻪ = ﻓﺮﺩ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺟﻨﮕﺎﭺ = ﺍﺑﺰﺍﺭ ﺟﻨﮓ ‪ ،‬ﺟﻨﮓ ﺍﻓﺰﺍﺭ ‪ .‬ﺁﭺ = ﭘﺴﻮﻧﺪﻳﺴﺖ ﺑﻪ ﻣﻌﻨﻲ ) ﺍﺑﺰﺍﺭﻱ ﺑﺮﺍﻱ ‪. ( ...‬‬
‫‪٣٣‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺁﻳﺎ ﺩﺍﻭﺭﻱ‪ ١‬ﺩﺳﺘﮕﺎﻩ ﻧﺒﺮﺩ ﺍﺳﺖ؟!‪ .‬ﺁﻳﺎ ﺩﺍﻭﺭﻱ ﺑﻪ ﺁﻫﻨﮓ ﻧﺒﺮﺩ ﺑﻜﺎﺭ ﺑﺴﺘﻪ ﻣﻴﺸﻮﺩ؟!‪ .‬ﺁﻳﺎ ﺩﺍﻭﺭﻱ‪ ٢‬ﻛﻪ ﭘﺸﺖ ﻣﻴﺰ ﻧﺸﺴﺘﻪ‬
‫ﺣﻜﻢ ﻣﻲ ﺩﻫﺪ‪ ،‬ﺑﺎ ﻛﺴﻲ ﻣﻲ ﻧﺒﺮﺩﺩ؟!‪ .‬ﺑﻬﺘﺮ ﺍﺳﺖ ﺑﻴﻨﺪﻳﺸﻴﺪ ﻭﺑﮕﻮﻳﻴﺪ‪.‬‬
‫ﻣﻲ ﮔﻮﻳﻨﺪ‪ :‬ﺩﺳﺘﮕﺎﻩ ﻋﺪﻟﻴﻪ ﺭﺍ ﻧﺎﺗﻮﺍﻧﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﻮﺍﻧﺎﻳﺎﻥ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ ﺍﻧﺪ! ﺁﻧﻬﻢ ﺍﻓﺰﺍﺭ ﻧﺒﺮﺩ ﺁﻧﻬﺎﺳﺖ! ﻣﻴﮕﻮﻳﻢ‪:‬‬
‫ﺑﺪﻓﻬﻤﻴﺪﻩ ﺍﻳـﺪ‪ .‬ﻧﺎﺗﻮﺍﻧﺎﻥ ﺍﮔﺮ ﺯﻭﺭ ﻧﺪﺍﺷﺘﻪ ﺍﻧﺪ ﭼﮕﻮﻧﻪ ﺗﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻋﺪﻟﻴﻪ ﺭﺍ ﺑﺮﭘﺎ ﮔﺮﺩﺍﻧﻨﺪ ﻭ ﭼﮕﻮﻧﻪ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺁﻥ ﺭﺍ ﺭﺍﻩ‬
‫ﺑﺮﻧﺪ؟!‪ .‬ﺍﮔﺮ ﺯﻭﺭ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﭘﺲ ﭼﮕﻮﻧﻪ ﻧﺎﺗﻮﺍﻥ ﺑﻮﺩﻩ ﺍﻧﺪ؟!‪.‬‬
‫ﺑﺴﻴﺎﺭ ﺷﮕﻔﺘﺴﺖ‪ :‬ﻛﺴﻴﻜﻪ ﭘﻮﻝ ﻛﺴﻲ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺧﻮﺭﺩﻩ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻧﺒﺮﺩ ﻛﺮﺩﻩ‪ .‬ﻛﺴﻲ ﻛﻪ ﺁﻥ ﭘﻮﻝ ﺭﺍ ﮔﺮﻓﺘﻪ ﺑﻪ‬
‫ﺁﻧﻜﺲ ﺑﺮﻣﻴﮕﺮﺩﺍﻧﺪ ﺍﻳﻨﺮﺍ ﻫﻢ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻧﺒﺮﺩ ﻛﺮﺩﻩ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻜﺘﻪ ﺑﺰﺭﮔﺘﺮ ﺩﻳﮕﺮﻱ ﺩﺭﻛﺎﺭ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻩ ﺍﻳﺪ ﺩﺭ ﻧﺸﺴﺖ ﻳﻜﻢ ﮔﻔﺘﻢ‪ :‬ﺍﻣﺮﻭﺯ ﺩﻭﻟﺘﻬﺎﻱ ﺑﺰﺭﮒ‬
‫ﺑﻨﻴﺎﺩ ﻛﺎﺭﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺮﻭﻱ ﺩﻭ ﭘﺎﻳﻪ »ﺯﻭﺭ ﻭ ﻧﻴﺮﻧﮓ« ﮔﺰﺍﺭﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﭼﻨﺪﺍﻥ ﮔﻤﺮﺍﻫﻨﺪ ﻛﻪ ﮔﺎﻫﻲ ﻛﻪ ﺩﺭ ﺳﺎﻳﻪ‬
‫ﭘﻴﺸﺂﻣﺪﻫﺎ ﻧﺎﭼﺎﺭ ﻣﻴﺸﻮﻧﺪ ﻛﻪ ﺑﻜﻮﺷﺸﻬﺎﻳﻲ ﺑﻨﺎﻡ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺁﺳﺎﻳﺸﺪﻭﺳﺘﻲ ﺑﺮﺧﻴﺰﻧﺪ‪ ،‬ﭼﻮﻥ ﺑﺎﻭﺭﻱ ﺟﺰ ﺑﻪ ﻧﺒﺮﺩ ﻧﻤﻲ ﺩﺍﺭﻧﺪ‬
‫ﺩﺭﺁﻥ ﻛﻮﺷﺸﻬﺎ ﻧﻴﺰ ﺑﻪ ﻧﻴﺮﻧﮓ ﻭ ﺯﻭﺭﺁﺯﻣﺎﻳﻲ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ ﻭ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻡ ﻛﻪ ﺩﺭ ﺳﺎﻳﻪ ﻫﻤﻴﻦ ﮔﻤﺮﺍﻫﻲ ﻭ ﻧﺎﻓﻬﻤﻲ ﺍﺯ‬
‫ﺍﻧﺠﻤﻦ ﺳﻮﻳﺲ )ﻳﺎ ﺟﺎﻣﻌﻪ ﻣﻠﻞ( ﻛﻪ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﮔﺬﺷﺘﻪ‪ ٣‬ﭘﺪﻳﺪ ﺁﻣﺪ ﺳﻮﺩﻱ ﭘﻴﺪﺍ ﻧﺸﺪ ﻭ ﺍﺯ ﺍﻧﺠﻤﻨﻬﺎﻳﻲ ﻛﻪ ﺍﻣﺮﻭﺯﻫﺎ ﺩﺭ‬
‫ﭘﺎﻳﺎﻥ ﺍﻳﻦ ﺟﻨﮓ‪ ٤‬ﺑﺮﭘﺎ ﻣﻴﺸﻮﺩ ﺳﻮﺩﻫﺎﻳﻲ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﻧﺘﻴﺠﻪ ﺑﺪ ﻓﻬﻤﻲ ﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺍﺯ ﻣﺎﺩﻳﮕﺮﻱ ﺑﺮﺧﺎﺳﺘﻪ‪ .‬ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ‪ ،‬ﻧﻴﻚ ﻭ ﺑﺪ ﺭﺍ ﺑﻬﻢ ﺁﻣﻴﺨﺘﻪ‬
‫ﺑﻬﻤﻪ ﭼﻴﺰ ﻧﺎﻡ »ﻧﺒﺮﺩ« ﻣﻴﺪﻫﻨﺪ‪ .‬ﺗﻮ ﮔﻮﻳﻲ ﺩﺭ ﻗﺎﻣﻮﺳﺸﺎﻥ ﻭﺍﮊﻩ ﺍﻱ ﺩﻳﮕﺮ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﻫﻤﻴﻦ ﺭﺍﻩ‪ ،‬ﻫﻮﺳﺒﺎﺯﺍﻧﻪ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ‬
‫ﺁﻟﻮﺩﻩ ﻣﻴﮕﺮﺩﺍﻧﻨﺪ‪.‬‬
‫ﻭﻟﻲ ﺍﻳﻨﻬﺎ ﻧﺎﺩﺭﺳﺖ ﻭ ﺑﻴﭙﺎﺳﺖ‪ .‬ﻣﺎ ﮔﺬﺷﺘﻪ ﺍﺯ ﺁﻧﻜﻪ ﺑﺪﺳﺘﻴﺎﺭﻱ‪ ٥‬ﮔﻮﻫﺮ ﺭﻭﺍﻧﻲ ﺧﻮﺩ ﻣﻲ ﻛﻮﺷﻴﻢ ﻭ ﺍﺯ‬
‫ﺑﺪﻳﻬﺎﻱ ﮔﻮﻫﺮ ﺟﺎﻧﻲ ﺧﻮﺩ ﺟﻠﻮ ﻣﻲ ﮔﻴﺮﻳﻢ‪ ،‬ﺑﺪﺳﺘﻴﺎﺭﻱ ﻫﻤﺎﻥ ﮔﻮﻫﺮ ﺭﻭﺍﻧﻲ ﺍﺯ ﺑﺪﻳﻬﺎﻱ ﺳﭙﻬﺮ‪ ٦‬ﻧﻴﺰ ﺟﻠﻮ‬
‫ﻣﻴﮕﻴﺮﻳﻢ‪.‬‬
‫ﻣﺎ ﺍﻛﻨﻮﻥ ﺑﺎ ﺳﭙﻬﺮ ﻭ ﻫﻤﭽﻨﺎﻥ ﺑﺎ ﺟﺎﻧﻮﺭﺍﻥ ﺩﻳﮕﺮ ﺩﺭ ﻧﺒﺮﺩﻳﻢ‪ .‬ﺍﺯ ﺑﻴﻤﺎﺭﻳﻬﺎ ﻭ ﺩﻳﮕﺮ ﺑﺪﻳﻬﺎﻱ ﺳﭙﻬﺮ ﺟﻠﻮ‬
‫ﻣﻴﮕﻴﺮﻳﻢ‪ .‬ﺟﺎﻧﻮﺭﺍﻥ ﺯﻳﺎﻧﻤﻨﺪ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﻣﻲ ﺑﺮﻳﻢ ﻭ ﺑﺠﺎﻧﻮﺭﺍﻥ ﺳﻮﺩﻣﻨﺪ ﻫﻮﺍﺩﺍﺭﻱ ﻧﻤﻮﺩﻩ ﺑﻔﺰﻭﻧﻲ ﺁﻧﻬﺎ ﻣﻴﻜﻮﺷﻴﻢ‪ .‬ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺭﺍ ﻣﻴﻜﻨﻴﻢ ﻧﻪ ﺍﺯ ﺭﺍﻩ ﺧﻮﺩﺧﻮﺍﻫﻲ ﺑﻠﻜﻪ ﺍﺯ ﺭﻭﻱ ﻧﻴﻜﺨﻮﺍﻫﻲ‪ .‬ﺍﻳﻦ ﻧﺒﺮﺩ ﺩﺭ ﻣﻴﺎﻥ ﻣﺎ ﺑﻨﺎﻡ ﺳﻮﺩﺟﻮﻳﻲ‬
‫ﻧﻴﺴﺖ‪ .‬ﺑﻨﺎﻡ ﺩﺷﻤﻨﻲ ﺑﺎ ﺑﺪﻳﻬﺎﺳﺖ‪.‬‬
‫ﺟﺴﺘﺎﺭ ﻫﺎﻱ‪ ٧‬ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﻴﺴﺖ ﻭ ﺁﻧﭽﻪ ﺁﻳﻨﺪﻩ ﺟﻬﺎﻥ ﺭﺍ ﺩﻳﮕﺮ ﺗﻮﺍﻧﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﺍﻳﻦ‬
‫ﺍﻳﻨﻬﺎ ْ‬
‫ﮔﻔﺘﮕﻮﻫﺎﺳﺖ‪ .‬ﻣﺎﺩﻳﮕﺮﻱ ﺟﻬﺎﻥ ﺭﺍ ﺁﻟﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺑﺎ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺟﻬﺎﻥ ﺭﺍ ﺍﺯ ﺁﻥ ﭘﺎﻙ ﮔﺮﺩﺍﻧﻴﻢ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺩﺍﻭﺭﻱ = ﻗﻀﺎﻭﺕ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺩﺍﻭﺭ = ﻗﺎﺿﻲ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﺟﻨﮓ ﺍﻭﻝ ﺟﻬﺎﻧﻲ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﺟﻨﮓ ﺩﻭﻡ ﺟﻬﺎﻧﻲ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٥‬ﺩﺳﺘﻴﺎﺭﻱ = ﻛﻤﻚ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٦‬ﺳﭙﻬﺮ = ﻃﺒﻴﻌﺖ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٧‬ﺟﺴﺘﺎﺭ = ﻣﺒﺤﺚ‬
‫‪٣٤‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻧﻜﺘﻪ ﺩﻳﮕﺮ ﻛﻪ ﺩﺭ ﺧﻮﺭ ﺩﺍﻧﺴﺘﻨﺴﺖ ﺁﻧﺴﺖ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺩﺭ ﺣﺎﻝ ﺁﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﻧﻴﻚ ﻭ ﺑﺪ‪ ،‬ﺁﻥ‬
‫ﺑﺎﻭﺭ ﺭﺍ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﺁﺩﻣﻲ ﺭﺍ ﻧﻴﻜﻲ ﭘﺬﻳﺮ ﻧﻤﻲ ﺩﺍﻧﻨﺪ ﻭ ﻛﻮﺷﺸﻬﺎﻱ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺳﻮﺩﺟﻮﻳﻲ‬
‫ﻣﻴﺸﻨﺎﺳﻨﺪ‪ ،‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺁﻧﺎﻥ ﺧﻮﺩ ﺍﺯ ﻧﻴﻜﻨﻬﺎﺩﻱ ﺧﻮﺍﻫﺎﻱ ﻧﻴﻜﻲ ﺟﻬﺎﻥ ﻭ ﺁﺩﻣﻴﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ ﻭ ﺩﺭﺁﻥ ﺑﺎﺭﻩ‬
‫ﺑﻜﻮﺷﺸﻬﺎﻳﻲ ﻣﻲ ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﺭﻧﺠﻬﺎ ﺑﺨﻮﺩ ﻣﻴﺪﻫﻨﺪ‪ .‬ﺍﻳﻨﺎﻥ ﻛﺴﺎﻧﻴﻨﺪ ﻛﻪ ﺍﻧﺪﻳﺸﻪ ﻫﺎﺷﺎﻥ ﺑﺎ‬
‫ﻣﺎﺩﻳﮕﺮﻱ ﺁﻟﻮﺩﻩ ﮔﺮﺩﻳﺪﻩ ﻭ ﺯﺑﺎﻧﻬﺎﺷﺎﻥ ﺑﻴﺪﻳﻨﺴﺖ‪ ،‬ﻭﻟﻲ ﻧﻬﺎﺩﺷﺎﻥ ﻧﻴﻜﺴﺖ ﻭ ﺍﺯ ﻧﻴﻜﻲ ﺑﺎﺯ ﻧﻤﻲ ﺗﻮﺍﻧﻨﺪ‬
‫ﺍﻳﺴﺘﺎﺩ‪ .‬ﻫﻤﻴﻦ ﺍﻳﺮﺍﺩ ﺭﺍ ﺑﻪ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﻭﻛﺎﺭﻫﺎﻳﺶ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﻭ ﻣﻦ ﺑﻴﺠﺎ ﻧﻤﻲ ﺩﺍﻧﻢ‪ .‬ﺯﻳﺮﺍ ﺷﺎﺩﺭﻭﺍﻥ ﺩﻛﺘﺮ ﺑﺎ ﻫﻤﻪ ﭘﺎﻓﺸﺎﺭﻱ‬
‫ﺩﺭﺑﺎﺭﻩ ﻣﺎﺩﻳﮕﺮﻱ ﻭ ﺑﺎ ﺁﻧﻜﻪ ﻛﺘﺎﺑﻲ ﻧﻮﺷﺘﻪ ﻭ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺟﻬﺎﻥ ﺭﺍ ﺑﺴﻴﺎﺭ ﺍﺯ ﺍﺭﺝ ﺍﻧﺪﺍﺧﺘﻪ‪ ،‬ﺧﻮﺩ ﺍﺯ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﻣﻲ ﺑﻮﺩ‪.‬‬
‫ﭼﻨﺎﻧﻜﻪ ﻫﻤﻪ ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭﺁﻥ ﺭﺍﻩ ﺑﻜﻮﺷﺸﻬﺎﻳﻲ ﺁﻏﺎﺯ ﻛﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﻧﺎ ﺍﻧﺠﺎﻡ ﻣﺎﻧﺪﻩ ﻭ ﺍﻭ ﺑﺰﻧﺪﺍﻥ ﺍﻓﺘﺎﺩ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﺯﻧﺪﻩ ﺑﻴﺮﻭﻥ‬
‫ﻧﻴﺎﻣﺪ‪ .‬ﺁﻳﺎ ﺁﻥ ﮔﻔﺘﺎﺭﻫﺎ ﻛﺠﺎ ﻭ ﺍﻳﻦ ﻛﺮﺩﺍﺭ ﻛﺠﺎﺳﺖ؟!‪ .‬ﺍﮔﺮ ﻫﺮﻛﺴﻲ ﺟﺰ ﺩﺭ ﭘﻲ ﺳﻮﺩ ﺧﻮﺩ ﻧﻴﺴﺖ ﻭ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‬
‫ﭘﺲ ﺍﻳﻦ ﺟﺎﻧﺒﺎﺯﻱ ﺩﺭ ﺭﺍﻩ ﺁﺳﺎﻳﺶ ﺩﻳﮕﺮﺍﻥ ﭼﻪ ﹸﺷﻮﻧﺪﻱ‪ ١‬ﺩﺍﺷﺘﻪ ﺍﺳﺖ؟!‪ .‬ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﺍﻧﺪ‪ .‬ﻣﺜﻼ ﻭﻟﺘﺮ‬
‫ﻓﻴﻠﺴﻮﻑ ﻓﺮﺍﻧﺴﻪ ﻳﻜﻲ ﺍﺯ ﭘﻴﺸﮕﺎﻣﺎﻥ ﺭﺍﻩ ﻣﺎﺩﻳﮕﺮﻳﺴﺖ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺧﻮﺩ ﺍﺯ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺟﻬﺎﻥ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﺁﻥ ﺭﺍﻩ ﺭﻧﺠﻬﺎ‬
‫ﻛﺸﻴﺪﻩ ﻭ ﮔﺰﻧﺪ ﻫﺎ ﺩﻳﺪﻩ‪.‬‬
‫ِﺑﻬﻤﺎﻥ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺍﺯ ﺭﺍﻩ ﺩﻳﮕﺮﻱ ﻫﻢ ﺍﻳﺮﺍﺩ ﻫﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺍﻭ ﺍﺯ ﻫﻮﺍﺩﺍﺭﺍﻥ ﻛﻤﻮﻧﻴﺴﺘﻲ ﻣﻴﺒﻮﺩ ﻭ ﺩﺭﺁﻥ ﺭﺍﻩ ﻧﻴﺰ ﻛﻮﺷﺸﻬﺎ‬
‫ﻣﻲ ﻧﻤﻮﺩ ﻭ ﺑﺮﺍﻱ ﺑﺮﺍﻧﺪﺍﺧﺘﻦ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﺍﻥ ﺩﺳﺘﻪ ﺑﻨﺪﻱ ﻣﻴﻜﺮﺩ‪ .‬ﻣﺎ ﺍﻳﻦ ﻛﺎﺭ ﺍﻭ ﺭﺍ ﺑﺪ ﻧﻤﻲ ﺩﺍﻧﻴﻢ‪ .‬ﻭﻟﻲ ﺑﺎ ﻣﺎﺩﻳﮕﺮﻱ ﻧﺎﺳﺎﺯﮔﺎﺭ‬
‫ﻣﻲ ﻳﺎﺑﻴﻢ‪ .‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺯﻧﺪﮔﺎﻧﻲ ﻧﺒﺮﺩ ﺍﺳﺖ ﻭ ﻫﺮﻛﺴﻲ ﺩﺭ ﺟﻬﺎﻥ ﺑﺎﻳﺪ ﺩﺭ ﭘﻲ ﺳﻮﺩ ﺧﻮﺩ ﺑﺎﺷﺪ ﻭ ﺟﺰ ﺧﻮﺷﻲ‬
‫ﺧﻮﺩ ﺭﺍ ﻧﺨﻮﺍﻫـﺪ‪ ،‬ﺑﺎ ﭼﻨﻴﻦ ﺣﺎﻟﻲ ﺑﺴﺮﻣﺎﻳﻪ ﺩﺍﺭﺍﻥ ﭼﻪ ﺍﻳﺮﺍﺩﻱ ﺗﻮﺍﻥ ﮔﺮﻓﺖ ﻳﺎ ﭼﻪ ﻧﻜﻮﻫﺸﻲ ﺗﻮﺍﻥ‬
‫ﻛﺮﺩ؟!‪ .‬ﺁﻧﺎﻥ ﺩﺭ ﻧﺒﺮﺩ ﺷﺎﻳﻨﺪﮔﻲ ﺑﻴﺸﺘﺮ ﻧﺸﺎﻧﺪﺍﺩﻩ ﻓﻴﺮﻭﺯ ﺩﺭﺁﻣﺪﻩ ﺍﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺁﻧﺎﻥ ﺑﺎ ﺩﻳﺪﻩ ﺳﺘﺎﻳﺶ ﻭﺧﺸﻨﻮﺩﻱ ﻧﮕﺮﻳﺴﺖ‪،‬‬
‫ﻧﻪ ﺑﺎ ﺩﻳﺪﻩ ﺩﺷﻤﻨﻲ‪.‬‬
‫ﺑﻬﺘﺮ ﺑﻮﺩﻱ ﻛﻪ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﻭ ﻫﻤﺮﺍﻫﺎﻧﺶ‪ ،‬ﮔﻔﺘﻪ ﻫﺎﻱ ﻧﻴﺘﭽﻪ ﻓﻴﻠﺴﻮﻑ ﺑﻨﺎﻡ ﻣﺎﺩﻱ ﺭﺍ ﻛﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﭘﺎﻳﻪ ﻓﻠﺴﻔﻪ ﻣﺎ ﺑﺮ‬
‫ﺍﻳﻨﺴﺖ ﻛﻪ ﻧﺎﺗﻮﺍﻧﺎﻥ ﺑﺎﻳﺪ ﻧﺎﺑﻮﺩ ﺷﻮﻧﺪ« ﻳﺎ ﻣﻴﮕﻮﻳﺪ‪» :‬ﺧﺮﺳﻨﺪﻱ ﺩﺭ ﺩﺭﻳﺎﻓﺖ ﺑﺮﺗﺮﻱ ﻭ ﭼﻴﺮﮔﻴﺴﺖ« ﺑﻴﺎﺩ ﺁﻭﺭﺩﻧﺪﻱ ﻭ ﺧﻮﺩ‬
‫ﺩﺍﻭﺭﻱ ﻛﺮﺩﻧﺪﻱ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎ ﺭﺍﺳﺘﺴﺖ ﻭ ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺖ‪ ،‬ﭘﺲ ﭼﻪ ﺍﻳﺮﺍﺩﻱ ﺑﻪ ﻛﺮﺩﺍﺭ ﻭ ﺭﻓﺘﺎﺭ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﺍﻥ ﻭ‬
‫ﻛﺎﺭﺧﺎﻧﻪ ﺩﺍﺭﺍﻥ ﺗﻮﺍﻥ ﮔﺮﻓﺖ؟!‪.‬‬
‫ﺁﻧﮕﺎﻩ ﺁﻳﺎ ﺍﻳﻦ ﻭﺍﺭﻭﻧﻪ ﻛﺎﺭﻱ ﻧﻴﺴﺖ ﻛﻪ ﻛﺴﺎﻧﻲ ﺍﺯ ﻳﻜﺴﻮ ﺑﻬﻮﺍﺩﺍﺭﻱ ﺍﺯ ﺑﻴﭽﻴﺰﺍﻥ ﻭ ﺑﻴﻨﻮﺍﻳﺎﻥ ﻭ‬
‫ﻧﺎﺗﻮﺍﻧﺎﻥ ﺑﺮﺧﻴﺰﻧﺪ ﻭ ﺑﻜﻮﺷﻨﺪ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺭﺍ ﻛﻪ ﺧﻮﺩ ﻓﻠﺴﻔﻪ ﺳﺘﻤﮕﺮﺍﻥ ﻭﺁﺯﻣﻨﺪﺍﻥ ﺟﻬﺎﻧﺴﺖ‬
‫ﻭ ﺩﺳﺘﺎﻭﻳﺰﻫﺎ‪ ٢‬ﺑﺪﺳﺖ ﺁﻧﺎﻥ ﻣﻲ ﺳﭙﺎﺭﺩ ﺭﻭﺍﺝ ﺩﻫﻨﺪ؟!‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺭﻧﺠﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﻴﻬﻮﺩﻩ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻧﻴﺴﺖ؟!‪ .‬ﺁﻳﺎ‬
‫ﺍﻳﻦ ﺑﺪﺍﻥ ﻧﻤﻲ ﻣﺎﻧﺪ ﻛﻪ ﺧﺎﻧﻪ ﺍﻱ ﻛﻪ ﺁﺗﺶ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﻣﻴﺴﻮﺯﺩ‪ ،‬ﻛﺴﺎﻧﻲ ﺍﺯ ﻳﻜﺴﻮ ﺑﺨﺎﻣﻮﺵ ﻛﺮﺩﻥ‬
‫ﺁﻥ ﻛﻮﺷﻨﺪ ﻭ ﺍﺯ ﻳﻜﺴﻮ ﺧﺮﻭﺍﺭ ﻫﺎ ﻧﻔﺖ ﻭ ﺑﻨﺰﻳﻦ ﺑﺮ ﺭﻭﻱ ﺁﻥ ﺭﻳﺰﻧﺪ؟!‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺷﻮﻧﺪ )ﺑﺮ ﻭﺯﻥ ﺑﻠﻨﺪ( = ﺩﻟﻴﻞ ‪ ،‬ﻋﻠﺖ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺩﺳﺘﺎﻭﻳﺰ = ﺑﻬﺎﻧﻪ‬
‫‪٣٥‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

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‫ﺍﻳﻦ ﺍﻳﺮﺍﺩﻫﺎ ﻛﻮﭼﻚ ﻧﻴﺴﺖ ﻭ ﺑﺰﺭﮔﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻧﻴﻚ ﻣﻴﺮﺳﺎﻧﺪ ﻛﻪ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺑﺎ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ُﺳ ِﻬﺸﻬﺎﻱ‬
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‫ﺳﺎﺩﻩ ﻫﺮﻛﺴﻲ ﻧﺎﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﭘﻴﺸﺮﻭﺍﻥ ﺁﻥ ﻓﻠﺴﻔﻪ ﺑﻪ ﺁﺧﺸﻴﺞ‬
‫ﺁﻣﻮﺯﺍﻛﻬﺎﻱ‪ ٣‬ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻦ ﺩﺭﺑﺎﺭﻩ ﭘﻴﺪﺍﻳﺶ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﻭ ﭼﮕﻮﻧﮕﻲ ﺭﻭﺍﺝ ﺁﻥ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺁﻣﺮﻳﻜﺎ ﺟﺴﺘﺠﻮﻳﻲ ﻧﻜﺮﺩﻩ ﻭﺁﮔﺎﻫﻲ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺍﻱ‬
‫ﻛﻪ ﻣﻲ ﺑﺎﻳﺴﺖ‪ ،‬ﺑﺪﺳﺖ ﻧﻴﺎﻭﺭﺩﻩ ﺍﻡ‪ .‬ﺁﻧﭽﻪ ﺩﺭﻳﺎﻓﺘﻪ ﺍﻡ ﺍﻳﻨﺴﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺯﻭﺭﮔﻮﻳﻲ ﻫﺎﻱ ﻛﺸﻴﺸﺎﻥ ﻭ‬
‫ﺭﻓﺘﺎﺭ ﺯﺷﺖ ﺁﻧﺎﻥ ﺑﺴﻴﺎﺭ ُﻫﻨﺎﻳﻴﺪﻩ‪ ،‬ﻛﺸﻴﺸﺎﻥ ﻭ ﺣﺎﺧﺎﻣﺎﻥ ﻭ ﻣﻼﻳﺎﻥ ﻭ ﺩﻳﮕﺮﺍﻥ ﻛﻪ ﻳﻜﺮﺷﺘﻪ ﺳﺨﻨﺎﻥ ﭘﻮﭺ ﻭ‬
‫ﺑﻲ ﺍﺭﺟﻲ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺑﻨﺎﻡ ﺩﻳﻦ ﻭ ﺧﺪﺍ ﺷﻨﺎﺳﻲ ﻳﺎ ﺁﻳﻴﻦ ﺯﻧﺪﮔﺎﻧﻲ ﻣﺮﺩﻣﺎﻥ‪ِ ،‬ﺑﺮﻭ ﻣﻲ ﻛﺸﻨﺪ ﻭ ﺑﺮ‬
‫ﺭﻭﻱ ﺁﻧﻬﺎ ﺍﻳﺴﺘﺎﺩﮔﻲ ﻧﻤﻮﺩﻩ ﻭ ﺑﺎ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺟﻬﺎﻥ ﺑﺪﺷﻤﻨﻲ ﻣﻲ ﭘﺮﺩﺍﺯﻧﺪ‪ ،‬ﺍﻳﻦ ﺭﻓﺘﺎﺭ‬
‫ﺁﻧﺎﻥ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺭﺍ ﺧﺸﻤﻨﺎﻙ ﮔﺮﺩﺍﻧﻴﺪﻩ ﻭ ﭘﺮﺩﻩ ِﺑﺮﻭﻱ ﺑﻴﻨﺶ ﻭ ﺩﻭﺭﺍﻧﺪﻳﺸـﻲ ﺁﻧﺎﻥ ﻓﺮﻭ ﻫﺸﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻨﺴﺖ ﻣﺎ ﻫﻤﻴﺸﻪ ﺑﻪ ﺍﻳﻦ ﺩﺳﺘﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻫﻮﺍﺩﺍﺭﻱ ﻧﺸﺎﻧﺪﺍﺩﻩ ﮔﻔﺘﻪ ﺍﻳﻢ‪» :‬ﺁﻧﺎﻥ ﺑﺎ ﺩﺭﻭﻏﻬﺎ ﺟﻨﮕﻴﺪﻩ‬
‫ﻭﻟﻲ ﺧﻮﺩ ﺑﻪ ﺭﺍﺳﺘﻴﻬﺎ ﻧﺮﺳﻴﺪﻩ ﺍﻧﺪ«‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ ﺩﺭ ﻣﻴﺎﻥ ﮔﻔﺘﮕﻮ ﺍﺯ ﺍﻳﺮﺍﺩﻫﺎﻳﻲ ﻛﻪ ﺑﺮﺧﻲ ﺩﺭﺱ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻣﻴﮕﻴﺮﻧﺪ ﭼﻨﺪ ﻧﻜﺘﻪ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻡ‪:‬‬

‫‪١‬ـ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭﺍﻧﺪﻭﻩ ﺧﻮﺍﺭﻱ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ ﺩﺭ ﺁﺩﻣﻲ ﺍﺳﺖ ﺧﻮﺩ ﻳﻜﺮﺷﺘﻪ ﺧﻴﻤﻬﺎﻳﻴﺴﺖ ﻛﻪ ﺑﻪ ﺁﺧﺸﻴﺞ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪ .‬ﮔﻔﺘﻦ ﺍﻳﻨﻜﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ ﺟﺰ »ﮔﺰﺍﺭﺵ« )ﺗﺄﻭﻳﻞ( ﺑﻴﻤﻌﻨﻲ ﻧﻴﺴﺖ‪.‬‬
‫‪٢‬ـ ﺩﻭ ﺩﺳﺘﮕﺎﻩ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ ﻛﻪ ﺩﺭ ﺁﺩﻣﻴﺴﺖ‪ ،‬ﻧﻤﻮﻧﻪ ﻫﺎﻳﻲ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺯﻧﺪﮔﻲ ﺑﻴﺮﻭﻧﻲ ﭘﺪﻳﺪﺍﺭ ﺍﺳﺖ‪ .‬ﺭﻓﺘﺎﺭﻱ ﻛﻪ‬
‫ﺑﻴﺸﺘﺮ ﻣﺮﺩﻡ ﺍﺯ ﺭﻭﻱ ﺁﺯ ﻭ ﻫﻮﺱ ﻭ ﺧﺸﻢ ﻭ ﻛﻴﻨﻪ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﺑﺎ ﻫﻢ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺳﺘﻢ ﻭ ﭼﻴﺮﮔﻲ ﻣﻲ ﻧﻤﺎﻳﻨﺪ‬
‫ﻧﻤﻮﻧﻪ ﺩﺳﺘﮕﺎﻩ ﺟﺎﻧﺴﺖ ﻭ ﻗﺎﻧﻮﻧﻬﺎﻳﻲ ﻛﻪ ﺑﺮﺍﻱ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ ﺳﺘﻢ ﻭ ﭼﻴﺮﮔﻲ ﮔﺰﺍﺭﺩﻩ ﺷﺪﻩ ﻭ ﻋﺪﻟﻴﻪ ﻭ ﺩﻳﮕﺮ ﺍﺩﺍﺭﻩ ﻫﺎ ﻛﻪ‬
‫ﺑﺮﺍﻱ ﺩﺍﻭﺭﻱ ﺑﺮﭘﺎ ﮔﺮﺩﻳﺪﻩ ﻧﻤﻮﻧﻪ ﺩﺳﺘﮕﺎﻩ ﺭﻭﺍﻧﺴﺖ‪.‬‬
‫‪٣‬ـ ﺑﻴﺸﺘﺮﻱ ﺍﺯ ﺑﻨﻴﺎﺩﮔﺰﺍﺭﺍﻥ ﻭ ﭘﻴﺸﺮﻭﺍﻥ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺧﻮﺩ ﺍﺯ ﻧﻴﻜﺨﻮﺍﻫﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺑﻪ ﺁﺧﺸﻴﺞ ﻓﻠﺴﻔﻪ ﺧﻮﺩ ﺭﻓﺘﺎﺭ‬
‫ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺳﻬﺶ = ﺍﺣﺴﺎﺱ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺁﺧﺸﻴﺞ = ﺿﺪ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﺁﻣﻮﺯﺍﻙ = ﺗﻌﻠﻴﻤﺎﺕ‬
‫ﻧﺸﺴــــﺖ ﭘﻨـﺠـــﻢ ‪:‬‬

‫ﺩﻳﻦ ﺩﺭ ﺯﻣﻴﻨـﻪ ﺧﻮﺩ ﻛﻤﺘـﺮ ﺍﺯ ﺩﺍﻧﺸـﻬﺎ ﻧﻴﺴـﺖ ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻫﻔﺘﻪ ﻳﻜﻲ ﺍﺯ ﺟﻮﺍﻧﺎﻥ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﻛﻪ ﺩﻟﺒﺴﺘﮕﻲ ﺑﻔﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻣﻴﺪﺍﺭﺩ ﻭ ﺩﺭﮔﻔﺘﮕﻮﻫﺎﻱ ﻣﺎ ﺩﺭ ﻧﺸﺴﺘﻬﺎﻱ‬
‫ﮔﺬﺷﺘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﻧﺎﻣﻪ ﺍﻱ ﺑﻤﻦ ﻓﺮﺳﺘﺎﺩﻩ ﻛﻪ ﻣﻴﺨﻮﺍﻫﻢ ﺁﻥ ﺭﺍ ﺑﺮﺍﻳﺘﺎﻥ ﺑﺨﻮﺍﻧﻢ )ﺑﻲ ﺁﻧﻜﻪ ﻧﺎﻡ ﻧﻮﻳﺴﻨﺪﻩ ﺍﺵ ﺭﺍ ﺑﺒﺮﻡ( ﻭ ﺩﺭ‬
‫ﭘﻴﺮﺍﻣﻮﻧﺶ ﺳﺨﻨﺎﻧﻲ ﺭﺍﻧﻢ‪ .‬ﺍﻳﻨﺴﺖ ﻧﺎﻣﻪ‪:‬‬
‫ﺩﺭ ﻧﺸﺴﺘﻬﺎﻳﻲ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ ﺻﺤﺒﺖ ﻣﻴﺮﻓﺖ‪ ،‬ﺑﻮﺩﻩ ﻭ ﺩﻻﻳﻠﻲ ﻛﻪ ﺷﻤﺎ ﺭﺍﺟﻊ ﺑﻮﺟﻮﺩ ﻳﻚ ﺟﻮﻫﺮ ﻏﻴﺮﻣﺎﺩﻱ‬
‫ﺩﺭ ﺑﺪﻥ ﺍﻧﺴﺎﻥ ﺍﻳﺮﺍﺩ ﻣﻲ ﻓﺮﻣﻮﺩﻳﺪ ﻛﺎﻓﻲ ﻧﺪﻳﺪﻩ ﻭ ﺑﺮﺧﻼﻑ ﻋﻘﺎﻳﺪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺗﺤﻮﻟﻴﻮﻥ ‪ Transformisme‬ﻭ ﻳﺎ‬
‫ﺗﻜﺎﻣﻠﻴﻮﻥ ﻳﺎﻓﺖ‪.‬‬
‫ﺑﻮﻓﻮﻥ‪ ،‬ﻻﻣﺎﺭﻙ‪ ،‬ﺩﺍﺭﻭﻳﻦ‪ ،‬ﻭﻳﺰﻣﻦ‪ ،‬ﻫﮕﻞ‪ ،‬ﻣﻨﺪﻝ‪ ،‬ﺩﺍﻧﺸﻜﺪﻩ ﮊﻧﺘﻴﻚ ﻟﻨﺪﻥ‪ ،‬ﺑﺮ ﺍﺻﻞ ﺗﻜﺎﻣﻞ ﻣﻮﺟﻮﺩﺍﺕ ﻣﺘﺤﺪﺍﻟﻘﻮﻟﻨﺪ‪،‬‬
‫ﺍﻣﺎ ﺩﻻﻳﻞ ﺷﻤﺎ‪:‬‬
‫ﺯﻧﺪﮔﻲ ﻧﺒﺮﺩ ﻧﻴﺴــﺖ!‬
‫ﺯﻧﺪﮔﻲ ﺩﺭ ﺑﻴﻦ ﺧﻮﺩ ﺣﻴﻮﺍﻧﺎﺕ ﻭﮔﻴﺎﻩ ﻫﺎ ﻧﺒﺮﺩ ﺍﺳﺖ‪ .‬ﻭ ﺑﻴﻦ ﺍﻧﺴﺎﻥ ﺍﺯ ﻳﻚ ﻃﺮﻑ ﻭ ﺟﺎﻧﻮﺭﺍﻥ ﻭ ﻧﺒﺎﺗﺎﺕ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ‬
‫ﻧﺒﺮﺩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺑﻴﻦ ﺧﻮﺩ ﺍﻧﺴﺎﻧﻬﺎ ﻭﺟﻮﺩ ﻗﻮﺍﻳﻲ ﺍﺯ ﻗﺒﻴﻞ ﻧﻮﻉ ﺩﻭﺳﺘﻲ‪ ،‬ﺧﺮﺩ‪ ،‬ﺗﺮﺣﻢ‪ ،‬ﺍﺟﺘﻤﺎﻉ ﭘﺴﻨﺪﻱ‪ ...‬ﺑﻌﻀﺎ ﻣﺎﻧﻊ ﺍﺯ ﻧﺒﺮﺩ ﺗﻨﻲ‬
‫ﺍﺳﺖ‪.‬‬
‫ﻭﻟﻲ ﻫﻴﭻ ﺩﻟﻴﻞ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﺍﻳﻦ ﻗﻮﺍ ‪ Facultes‬ﺗﻈﺎﻫﺮﺍﺕ ﻣﺎﺩﻱ ﻧﺒﺎﺷﻨﺪ‪ .‬ﺯﻳﺮﺍ ﺧﻮﺍﺹ ﻭ ﺗﻈﺎﻫﺮﺍﺕ ﻣﺎﺩﻩ ﺗﻤﺎﻣﹰﺎ‬
‫ﻛﺸﻒ ﻧﮕﺮﺩﻳﺪﻩ ﺍﺳﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﺒﻮﺩﻥ ﺍﻳﻦ ﻗﻮﺍ ﺩﺭﺣﻴﻮﺍﻧﺎﺕ ﻛﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻧﺎﻗﺺ ﺗﺮ ﺍﺯ ﺁﻧﻨﺪ‪ ،‬ﺩﻟﻴﻞ ﺑﺮ ﻭﺟﻮﺩ ﻳﻚ‬
‫ﺩﺳﺘﮕﺎﻩ ﺧﺎﺭﺝ ﺍﺯ ﻣﺎﺩﻩ ﻧﻤﻲ ﺗﻮﺍﻥ ﺗﺼﻮﺭ ﻧﻤﻮﺩ‪.‬‬
‫ﭼﻪ ﺍﺧﺘﻼﻓﺎﺕ ﻣﻮﺟﻮﺩﻩ ﺩﺭ ﺑﻴﻦ ﺣﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﺟﻮﺩ ﻳﺎﺩﮔﺎﺭﻳﻬﺎﻱ ﺣﻴﻮﺍﻧﻲ ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﻗﻮﺍ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻋﻀﺎﻱ‬
‫ﺗﻨﻲ ﺍﺿﺎﻓﻲ ﻛﻪ ﺍﻣﺮﻭﺯ ﺍﻋﻤﺎﻟﻲ ﻓﻴﺰﻳﻮﻟﻮﮊﻳﻜﻲ ﻧﺪﺍﺭﻧﺪ ﻭ ﺳﺎﻳﺮ ﺍﺩﻟﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ‪ ،‬ﺣﻴﻮﺍﻧﻲ ﺑﻮﺩﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﺛﺎﺑﺖ ﻭ ﺍﺿﺎﻓﻪ ﺑﻮﺩﻥ‬
‫ﭼﻨﺪﻳﻦ ﺣﻮﺍﺱ ﺑﺮﺟﺴﺘﻪ ﻭ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻥ ﻋﺪﻩ ﺍﺯ ﺁﻧﻬﺎ ﺑﻬﺘﺮﻳﻦ ﺩﻟﻴﻞ ﻫﺴﺘﻨﺪ ﻛﻪ ﺍﻧﺴﺎﻥ ﺍﺯ ﺗﺤﻮﻻﺕ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ‬
‫ﺍﺳﺖ‪ .‬ﻟﺬﺍ ﻣﻦ ﺧﻮﺏ ﻣﻴﺪﺍﻧﻢ ﻗﺒﻞ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﻛﺘﺎﺏ ﺩﺭﺑﺎﺭﻩ ﺟﺎﻥ ﻭﺭﻭﺍﻥ ﺑﻪ ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻧﺎﻣﺒﺮﺩﻩ ﺑﺎﻻ ﻭﺍﺭﺩ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﺗﺎ ﺍﻳﻨﺠﺎﺳﺖ ﻧﺎﻣﻪ‪ .‬ﻣﺎﻳﻪ ﺧﺸﻨﻮﺩﻳﺴﺖ ﻛﻪ ﺟﻮﺍﻧﺎﻥ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﺁﺯﺍﺩﻱ‬
‫ﺑﻤﺎ ﻣﻲ ﻧﻮﻳﺴﻨﺪ‪ .‬ﻣﻦ ﺍﺯ ﺍﻳﻨﻜﺎﺭ ﺧﺮﺳﻨﺪﻡ‪ .‬ﺍﻳﺮﺍﺩﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﻧﺸﺴﺖ ﮔﺬﺷﺘﻪ ﺑﻪ ﺍﻳﻦ ﺟﻮﺍﻧﺎﻥ ﻣﻴﮕﺮﻓﺘﻢ‪ ،‬ﺑﻪ‬
‫ﺁﻥ ﭘﺎﻓﺸﺎﺭﻱ ﻭ ﺍﻳﺴﺘﺎﺩﮔﻴﺴﺖ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻟﻴﻠﻬﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ‪ .‬ﺍﻳﻨﺴﺨﻨﺎﻥ ﺑﺎﻳﺪ ﮔﻔﺘﻪ ﺷﻮﺩ ﻭ ﺩﻟﻴﻠﻬﺎ‬
‫ﺑﻤﻴﺎﻥ ﺁﻳﺪ ﻭ ﺁﻣﻴﻐﻬﺎ‪ ١‬ﺭﻭﺷﻦ ﺑﺎﺷﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺁﻣﻴﻎ = ﺣﻘﻴﻘﺖ‬


‫‪٣٧‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻧﺎﻣﻪ ﭼﻨﺪ ﭼﻴﺰﻱ ﺑﺎﻳﺪ ﮔﻔﺘﻪ ﺷﻮﺩ‪:‬‬


‫‪١‬ـ ﺑﺮﺩﺍﺷﺖ ﺍﻳﻦ ﻧﺎﻣﻪ ﺑﺮﺁﻧﺴﺖ ﻛﻪ ﮔﻔﺘﮕﻮﻳﻲ ﻛﻪ ﻣﺎ ﺍﺯ ﺳﺎﻟﻬﺎ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﻣﻲ ﻛﻨﻴﻢ ﺑﺮﺍﻱ ﻧﺸﺎﻥ ﺩﺍﺩﻥ »ﻳﻚ ﮔﻮﻫﺮ‬
‫ﻧﺎﻣﺎﺩﻱ ﺩﺭﻛﺎﻟﺒﺪ ﺁﺩﻣﻲ« ﺍﺳﺖ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪.‬‬
‫ﺭﺍﺳﺘﺴﺖ ﻳﻜﻲ ﺍﺯ ﻫﻮﺩﻩ ﻫﺎﻳﻲ‪ ١‬ﻛﻪ ﺍﺯ ﺳﺨﻨﺎﻥ ﻣﺎ ﺑﺪﺳﺖ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺑﻮﺩﻥ ﭼﻨﺎﻥ ﮔﻮﻫﺮﻱ ﺩﺭﻛﺎﻟﺒﺪ ﺁﺩﻣﻴﺴﺖ‪ .‬ﻭﻟﻲ ﻣﺎ ﺭﺍ‬
‫ﺑﮕﻔﺘﮕﻮ ﺍﺯ ﺭﻭﺍﻥ ﺍﻳﻦ ﺑﺮﻧﻴﻨﮕﻴﺨﺘﻪ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺩﺭ ﻧﺸﺴﺖ ﻫﺎﻱ ﮔﺬﺷﺘﻪ ﺑﺎﺯ ﻧﻤﻮﺩﻡ‪ ٢‬ﺁﻧﭽﻪ ﻣﺎ ﺭﺍ ﺑﮕﻔﺘﮕﻮ ﺍﺯ ﺭﻭﺍﻥ ﻭﺍﺩﺍﺷﺘﻪ‬
‫ﺁﻥ ﻫﻮﺩﻩ ﻫﺎﻱ ﺑﺪﺁﻣﻮﺯﺍﻧﻪ ﺑﻮﺩﻩ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺍﺯ ﻓﻠﺴﻔﻪ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﺩﺭ ﺟﻬﺎﻥ ﭘﺮﺍﻛﻨﺪﻩ ﺍﻧﺪ‪.‬‬
‫ﺁﺩﻣﻲ ﺭﺍ ﺑﭙﺎﻱ ﺟﺎﻧﻮﺭﺍﻥ ﺑﺮﺩﻩ ﺍﻭ ﺭﺍ ﻧﻴﻜﻲ ﭘﺬﻳﺮ ﻧﺸﻨﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﻧﺒﺮﺩ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ِ ،‬ﺑﻬﺮ ﺗﻮﺍﻧﺎﻳﻲ‬
‫ﻧﺎﺑﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻧﺎﺗﻮﺍﻧﺎﻥ ﺭﺍ ﺳﺰﺍ ﺷﻤﺎﺭﺩﻩ ﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﺯﻫﺮﺁﻟﻮﺩ ﻛﻪ ﻳﺎﺩ ﻛﺮﺩﻩ ﺍﻳﻢ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﮔﻤﺮﺍﻫﻴﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺑﺰﺭﮔﻴﺴﺖ ﻛﻪ ﻣﺎ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺍﻳﻢ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﺧﺎﻣﻮﺵ ﻧﺸﻴﻨﻴﻢ ﻭ ﭘﺎﺳﺨﻲ ﻧﺪﻫﻴﻢ‪،‬‬
‫ﺍﻳﻦ ﮔﻤﺮﺍﻫﻴﻬﺎ ﺟﻬﺎﻥ ﺭﺍ ﺯﻳﺮ ﻭ ﺭﻭ ﺗﻮﺍﻧﺪ ﻛﺮﺩ‪ ،‬ﻭ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﭘﺲ ﺍﺯ ﻫﺰﺍﺭﻫﺎ ﺳﺎﻝ ﺗﻤﺪﻥ ﺑﻮﺣﺸﻴﮕﺮﻱ‬
‫ﺑﺎﺯ ﮔﺸﺖ ﺗﻮﺍﻧﺪ ﺩﺍﺩ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﻛﻪ ﻣﻦ ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻲ ﻧﻮﻳﺴﻢ‪ ،‬ﺭﻭﺯﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺟﻨﮓ ﺍﺭﻭﭘﺎ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ ﻭ ﺭﻭﺯﻧﺎﻣﻪ ﻫﺎ ﻭ ﺭﺍﺩﻳﻮﻫﺎ ﺍﺯ‬
‫ﻭﻳﺮﺍﻧﻲ ﺑﺮﻟﻦ ﻭ ﺍﺯ ﺑﺪﺑﺨﺘﻲ ﺩﻟﮕﺪﺍﺯ ﻣﺮﺩﻡ ﺁﻥ ﺷﻬﺮ ﺳﺨﻦ ﻣﻴﺮﺍﻧﻨﺪ‪ .‬ﺑﺮﻟﻦ »ﺷﻬﺮﻣﺮﺩﻩ« ﺍﺳﺖ‪ .‬ﺩﺭ ﺳﺮﺍﺳﺮ ﺷﻬﺮ‪ ،‬ﻛﻢ ﺳﺮﺍﻳﻲ‬
‫ﺑﻲ ﺁﺳﻴﺐ ﻣﺎﻧﺪﻩ‪ .‬ﻫﺰﺍﺭﻫﺎ ﻻﺷﻪ ﻣﺮﺩﮔﺎﻥ ﺩﺭ ﺯﻳﺮ ﺁﻭﺍﺭﻫﺎ ﺧﻮﺍﺑﻴﺪﻩ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﻛﻪ ﻣﻴﺸﻨﻮﻡ ﻣﻴﮕﻮﻳﻢ‪» :‬ﻛﺎﺵ ﺗﻮﺍﻧﺴﺘﻲ ﺑﻮﺩ ﻛﻪ‬
‫ﻧﻴﺘﭽﻪ ﺁﻥ ﻓﻴﻠﺴﻮﻑ ﻣﺎﺩﻱ ﺁﻟﻤﺎﻧﻲ ﺭﺍ ﺍﺯ ﮔﻮﺭ ﺑﺮﺍﻧﮕﻴﺰﻧﺪ ﻭ ﺍﻳﻦ ﻭﻳﺮﺍﻧﻪ ﻫﺎ ﺭﺍ ﺑﻪ ﺍﻭ ﻧﺸﺎﻥ ﺩﻫﻨﺪ ﻭ ﺑﮕﻮﻳﻨﺪ‪» :‬ﺑﺒﻴﻦ ﻫﻮﺩﻩ ﻓﻠﺴﻔﻪ‬
‫ﺯﻫﺮﺁﻟﻮﺩ ﺧﻮﺩ ﺭﺍ«‪.‬‬
‫ﺁﻧﭽﻪ ﻣﺎ ﺭﺍ ﺑﮕﻔﺘﮕﻮ ﺍﺯ ﺭﻭﺍﻥ ﻭ ﺍﺯ ﮔﻮﻫﺮ ﺁﺩﻣﻴﮕﺮﻱ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ ﺍﻳﻨﻬﺎﺳﺖ‪ .‬ﻣﺎ ﺧﻮﺍﺳﺘﻪ ﺍﻳﻢ ﻟﻐﺰﺵ ﺭﺍ ﻧﺸﺎﻧﺪﺍﺩﻩ‬
‫ﺟﻬﺎﻧﻴﺎﻥ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﮔﻤﺮﺍﻫﻲ ﻛﻪ ﺍﻓﺘﺎﺩﻩ ﺍﻧﺪ‪ ،‬ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﻢ‪.‬‬
‫ﻣﺎ ﻳﻚ ﮔﻔﺘﮕﻮﻱ ﺁﺧﻮﻧﺪﻱ ﺑﺮﺍﻱ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺟﺎﻭﻳﺪﺍﻧﻲ ﺭﻭﺍﻥ ﻭ ﺑﺮﭘﺎ ﺷﺪﻥ ﺩﺳﺘﮕﺎﻩ ﺭﺳﺘﺎﺧﻴﺰ‬
‫ﭘﻴﺶ ﻧﻴﺎﻭﺭﺩﻩ ﺍﻳﻢ‪ .‬ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﺍﺯ ﺯﻧﺪﮔﺎﻧﻲ ﺍﻳﻦ ﺟﻬﺎﻧﻲ ﻭ ﺍﺯ ﻧﻴﻚ ﻭ ﺑﺪ ﺁﻧﺴﺖ‪.‬‬
‫ﻫﻤﺎﻥ ﺩﺍﻧﺸﻬﺎ ﻛﻪ ﺷﻤﺎ ﭘﺸﺘﻴﺒﺎﻥ ﺧﻮﺩ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﺪ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺭﺍﻩ ﻣﺎﺩﻳﮕﺮﻱ ﻫﻴﭻ ﻭ ﭘﻮﭼﺴﺖ‪ .‬ﺩﺭ‬
‫ﺟﺎﻳﻲ ﻛﻪ ﺯﻧﺪﮔﺎﻧﻲ ﻧﺒﺮﺩ ﺍﺳﺖ ﻭ ﻣﺮﺩﻣﺎﻥ ﺑﺎﻳﺪ ﺑﺎ ﻫﻢ ﺩﺭ ﻛﺸﺎﻛﺶ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﺯ ﺩﺍﻧﺸﻬﺎ ﺟﺰ ﺯﻳﺎﻥ ﭼﻪ‬
‫ﻫﻮﺩﻩ ﺍﻱ ﺗﻮﺍﻧﺪ ﺑﻮﺩ؟!‪ .‬ﻟﻨﺪﻥ ﻭ ﺑﺮﻟﻦ ﻛﻪ ﺩﻭ ﺷﻬﺮ ﺩﺍﻧﺶ ﺑﻮﺩﻩ ﺍﻧﺪ ﺍﻣﺮﻭﺯ ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻢ ﻣﺎﺳﺖ‪ .‬ﻫﺮﻳﻜﻲ ﺑﺎ ﺍﻓﺰﺍﺭﻫﺎﻳﻲ‬
‫ﻛﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ ﺩﺍﻧﺸﻬﺎﺳﺖ ﻭﻳﺮﺍﻧﻪ ﮔﺮﺩﻳﺪﻩ‪ .‬ﺳﺨﻦ ﻣﺎ ﺍﺯ ﺍﻳﻨﻬﺎﺳﺖ‪.‬‬
‫ﺁﻧﮕﺎﻩ ﺩﺭ ﺑﺎﺭﻩ ﻧﺎﻣﺎﺩﻱ ﺑﻮﺩﻥ ﺭﻭﺍﻥ‪ ،‬ﺩﻟﻴﻞ ﻣﺎ ﮔﻔﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﻓﻴﻠﺴﻮﻓﺎﻥ ﺑﻮﺩﻩ‪ .‬ﺁﻧﺎﻥ ﮔﻔﺘﻪ ﺍﻧﺪ‪» :‬ﺳﺮﭼﺸﻤﻪ ﻫﻤﻪ ﺟﻨﺒﺸﻬﺎ‬
‫ﺩﺭ ﺁﺩﻣﻴﺎﻥ ﻭ ﺟﺎﻧﻮﺭﺍﻥ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ « ﻭ ﺍﻳﻨﺮﺍ ﻗﺎﻧﻮﻥ ﻫﻤﮕﻲ ﺑﺮﺍﻱ ﺟﻬﺎﻥ ﺷﻨﺎﺧﺘﻪ ﺍﻧﺪ‪ .‬ﻣﺎ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﮔﻔﺘﻪ ﺍﻳﻢ‪:‬‬
‫ﭘﺲ ﺭﻭﺍﻥ ﺁﺩﻣﻲ ﻛﻪ ﭘﻴﺮﻭ ﺍﻳﻦ ﻗﺎﻧﻮﻥ ﻧﻤﻲ ﺑﺎﺷﺪ ﻣﺎﺩﻱ ﻧﻴﺴﺖ‪ .‬ﺁﻧﺎﻥ ﮔﻔﺘﻪ ﺍﻧﺪ‪» :‬ﻣﻐﺰ ﺁﺩﻣﻲ ﻣﺎﺩﻩ ﺍﺳﺖ ﻭ ﻫﺮ‬
‫ﻣﺎﺩﻩ ﺑﺎﻳﺪ ُﻫﻨﺎﻳﺶ‪ ٣‬ﭘﺬﻳﺮ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﭘﻴﺮﺍﻣﻮﻥ ﺧﻮﺩ ﺑﺎﺷﺪ«‪ .‬ﻣﺎ ﺍﻳﻦ ﺳﺨﻦ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﮔﻔﺘﻪ ﺍﻳﻢ‪ :‬ﭘﺲ ﺧﺮﺩ ﺁﺩﻣﻲ ﻛﻪ ﺍﺯ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﻫﻮﺩﻩ = ﻧﺘﻴﺠﻪ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺑﺎﺯ ﻧﻤﻮﺩﻥ = ﺑﻴﺎﻥ ﻛﺮﺩﻥ ‪ ،‬ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻥ ﻣﻄﻠﺒﻲ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﻫﻨﺎﻳﺶ )ﺑﺮ ﻭﺯﻥ ﻫﻤﺎﻳﺶ( = ﺍﺛﺮ‬
‫‪٣٨‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﭼﻴﺰﻫﺎﻱ ﭘﻴﺮﺍﻣﻮﻥ ﺧﻮﺩ ﻫﻨﺎﻳﺶ ﭘﺬﻳﺮ ﻧﻴﺴﺖ‪ ،‬ﺑﻴﺮﻭﻥ ﺍﺯ ﻣﺎﺩﻩ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎﻫﺎ ﻣﺎ ﺁﻧﺎﻥ ﺭﺍ ﺑﺎ ﮔﻔﺘﻪ ﻫﺎﻱ‬
‫ﺧﻮﺩﺷﺎﻥ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪.‬‬
‫ﻧﻜﺘﻪ ﺍﻱ ﻛﻪ ﺩﺍﻧﺴﺘﻨﻴﺴﺖ ﺁﻧﺴﺖ ﻛﻪ ﻣﺎ ﺑﺠﺎﻭﻳﺪﺍﻧﻲ ﺭﻭﺍﻥ )ﻳﺎ ﺑﻬﺘﺮ ﮔﻮﻳﻢ‪ :‬ﺑﻪ ﺑﺎﺯﻣﺎﻧﺪﻥ ﺁﻥ ﭘﺲ ﺍﺯ ﻣﺮﮒ‬
‫ﺗﻦ( ﺑﺎﻭﺭ ﻣﻴﺪﺍﺭﻳﻢ‪ .‬ﻭﻟﻲ ﻛﻢ ﻣﻴﺨﻮﺍﻫﻴﻢ ﺍﺯ ﺁﻥ ﺳﺨﻦ ﺭﺍﻧﻴﻢ‪ .‬ﺯﻳﺮﺍ ﺩﻭﺭ ﺍﺯ ﺧﺮﺩ ﻣﻲ ﺷﻤﺎﺭﻳﻢ ﻛﻪ ﺍﻳﻦ‬
‫ﺟﻬﺎﻥ ﻭ ﻛﺎﺭﻫﺎﻱ ﺍﻳﻦ ﺟﻬﺎﻥ ﺭﺍ ﺭﻫﺎ ﻛﺮﺩﻩ ﺧﻮﺩ ﺭﺍ ﺑﺴﺨﻦ ﺍﺯ ﺟﻬﺎﻧﻲ ﻛﻪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺳﺮﮔﺮﻡ‬
‫ﮔﺮﺩﺍﻧﻴﻢ‪ .‬ﺁﻧﮕﺎﻩ ﻣﺎ ﻣﻲ ﮔﻮﻳﻴﻢ ‪ :‬ﻧﻴﻜﻲ ﺩﺭﺁﻥ ﺟﻬﺎﻥ ﺟﺰ ﺑﺎ ﻧﻴﻜﻲ ﺩﺭﺍﻳﻦ ﺟﻬﺎﻥ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ .‬ﻛﺴﺎﻧﻴﻜﻪ ﺩﺭ‬
‫ﺍﻳﻦ ﺟﻬﺎﻥ ﻧﻴﻚ ﻧﺒﺎﺷﻨﺪ ﺩﺭ ﺁﻥ ﺟﻬﺎﻥ ﻧﻴﺰ ﻧﺨﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﻫﻤﻪ ﺍﻳﻨﻬﺎ ﻣﺎ ﮔﻔﺘﻪ ﺍﻳﻢ‪ :‬ﺩﻳﻦ ﺯﺑﺎﻥ ﺳﭙﻬﺮ ﺍﺳﺖ‪ .‬ﺩﺭ‬
‫ﺩﻳﻦ ﺁﻧﭽﻪ ﺭﺍ ﺗﻮﺍﻥ ﮔﻔﺖ ﻭ ﺗﻮﺍﻥ ﭘﺬﻳﺮﻓﺖ ﻛﻪ ﺍﺯ ﻫﻤﻴﻦ ﺳﭙﻬﺮ )ﻃﺒﻴﻌﺖ( ﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ‪ .‬ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺑﺎ‬
‫ﺍﻳﻦ ﺣﺎﻝ ﺭﺍﻩ ﮔﻔﺘﮕﻮ ﺍﺯ ﺟﻬﺎﻥ ﺁﻳﻨﺪﻩ ﺟﺰ ﻛﻤﻲ ﺑﺮﻭﻱ ﻣﺎ ﺑﺎﺯ ﻧﻴﺴﺖ ﻭ ﻣﺎ ﺟﺰ ﭼﻨﺪ ﺳﺨﻨﻲ ﺍﺯ ﺁﻥ ﻧﺘﻮﺍﻧﻴﻢ ﮔﻔﺖ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﺭﺍ ﻣﻲ ﮔﻮﻳﻴﻢ ﺗﺎ ﺩﺍﻧﺴﺘﻪ ﺷﻮﺩ ﻛﻪ ﻣﺎ ﺭﺍ ﺑﮕﻔﺘﮕﻮ ﺍﺯ ﺭﻭﺍﻥ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻭﺍ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻨﻬﺎ ﺩﺭ ﭘﻴﺶ ﻣﺎ‬
‫ﭼﻨﺪﺍﻥ ﺍﺭﺟﺪﺍﺭ ﻧﻴﺴﺖ ﻛﻪ ﻧﻴﻜﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﺁﺳﺎﻳﺶ ﺟﻬﺎﻧﻴﺎﻥ ﺍﺭﺟﺪﺍﺭ ﺍﺳﺖ‪.‬‬
‫‪٢‬ـ ﺩﺭﺍﻳﻦ ﻧﺎﻣﻪ ﮔﻔﺘﻪ ﺷﺪﻩ‪ :‬ﻣﺎ ﺩﻟﻴﻞ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺁﺑﺎﺩﻱ ﺩﻭﺳﺘﻲ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺧﻴﻤﻬﺎ ﻛﻪ ﺩﺭ ﺁﺩﻣﻴﺴﺖ‬
‫ﻼ ﻛﺸﻒ ﻧﺸﺪﻩ ﺍﺳﺖ«‪.‬‬
‫»ﺗﻈﺎﻫﺮﺍﺕ ﻣﺎﺩﻱ« ﻧﺒﺎﺷﺪ‪» .‬ﺯﻳﺮﺍ ﺧﻮﺍﺹ ﻭ ﺗﻈﺎﻫﺮﺍﺕ ﻣﺎﺩﻩ ﻛﺎﻣ ﹰ‬
‫ﺩﺭﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺴﺨﻦ ﺑﻴﺸﺘﺮﻱ ﻧﻴﺎﺯ ﻫﺴﺖ‪ .‬ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﮔﻔﺖ‪ :‬ﻣﺎ ﺑﻪ ﺟﻨﺒﻪ ﺩﺍﻧﺸﻲ ﺍﻳﻦ ﮔﻔﺘﮕﻮ ﻫﺎ ﭼﻨﺪﺍﻥ‬
‫ﺩﻟﺒﺴﺘﮕﻲ ﻧﻤﻲ ﺩﺍﺭﻳﻢ ﻛﻪ ﺑﻪ ﺟﻨﺒﻪ »ﺍﺟﺘﻤﺎﻋﻲ« ﺁﻥ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻴﻢ ﺳﺨﻦ ﻣﺎ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺩﺭ ﺁﻥ‬
‫ﻫﻮﺩﻩ ﻫﺎﻳﻴﺴﺖ ﻛﻪ ﺍﺯ ﻣﺎﺩﻳﮕﺮﻱ ﮔﺮﻓﺘﻪ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﺑﺮﺍﻩ ﺑﺪﻱ ﺍﻧﺪﺍﺧﺘﻪ ﺍﻧﺪ‪ .‬ﺩﺭﺑﺎﺭﻩ ﺁﺩﻣﻲ ﻧﻴﺰ ﺳﺨﻦ‬
‫ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻮﺩﻩ ﻛﻪ ﺁﺩﻣﻲ ﻣﺎﻧﻨﺪ ﺩﺩ ﻭ ﺩﺍﻡ ﻧﻴﺴﺖ ﻭ ﻳﻜﺮﺷﺘﻪ ﺧﻴﻢ ﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺳﺘﻮﺩﻩ ﺍﺭﺟﺪﺍﺭﻱ‪:‬‬
‫ﺍﺯ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺭﺍﺳﺘﻲ ﭘﺮﺳﺘﻲ ﻭ ﺁﺑﺎﺩﻱ ﺩﻭﺳﺘﻲ ﻭ ﺩﺍﺩﮔﺮﻱ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ‪ ،‬ﺩﺭﻭ ﻫﺴﺖ‪ .‬ﺷﻤﺎ ﺍﻳﻨﻬﺎ ﺭﺍ‬
‫ﻧﺸﻨﺎﺧﺘﻪ ﺁﺩﻣﻲ ﺭﺍ ﺑﺴﻴﺎﺭ ﭘﺴﺖ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺑﻮﺩﻳﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻪ ﺷﻨﺎﺧﺘﻪ ﺍﻳﺪ ﻭ ﻣﻲ ﭘﺬﻳﺮﻳﺪ ﺑﺨﺶ ﺑﺰﺭﮔﻲ ﺍﺯ‬
‫ﮔﻔﺘﮕﻮﻫﺎﻱ ﻣﺎ ﺑﻪ ﻧﺘﻴﺠﻪ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﻭ ﺩﻭ ﺳﺨﻨﻲ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪ‪.‬‬
‫ﺁﻣﺪﻳﻢ ﻛﻪ ﻣﻲ ﮔﻮﻳﻴﺪ‪» :‬ﺩﻟﻴﻞ ﻧﺪﺍﺭﻳﻢ ﻛﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺍﺯ ﻧﻤﺎﻳﺸﻬﺎﻱ ﻣﺎﺩﻩ ﻧﺒﺎﺷﺪ«‪ .‬ﻧﺨﺴﺖ ﺍﻳﻦ ﺯﻳﺎﻧﻲ ﺑﮕﻔﺘﮕﻮﻱ ﻣﺎ‬
‫ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺁﺩﻣﻲ ﺁﻓﺮﻳﺪﻩ ﺑﺮﮔﺰﻳﺪﻩ ﺍﻳﺴﺖ ﻭ ﺩﺭﻭ ﻳﻜﺮﺷﺘﻪ ﺧﻴﻤﻬﺎﻱ‬
‫ﻭﺍﻻﻳﻲ ﻫﺴﺖ‪ ،‬ﺳﺮﭼﺸﻤﻪ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﻫﺮﭼﻪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ‪ .‬ﺩﻭﻡ ﭼﻨﺎﻧﻜﻪ ﺩﻟﻴﻞ ﻧﺪﺍﺭﻳﺪ ﻛﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻧﻤﺎﻳﺸﻬﺎﻱ‬
‫ﻣﺎﺩﻩ ﻧﺒﺎﺷﺪ‪ ،‬ﺩﻟﻴﻞ ﻫﻢ ﻧﺪﺍﺭﻳﺪ ﻛﻪ ﺍﺯ ﻧﻤﺎﻳﺸﻬﺎﻱ ﻣﺎﺩﻩ ﺑﺎﺷﺪ‪ .‬ﭘﺲ ﭼﺸﺪﻩ ﻛﻪ ﺷﻤﺎ ﻳﻜﺴﻮ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﻳﺪ‪.‬‬
‫ﺳﻮﻡ ﻣﺎ ﺩﻟﻴﻞ ﻫﺎﻳﻲ ﻧﻴﺰ ﻧﺸﺎﻥ ﺩﺍﺩﻳﻢ‪ .‬ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻴﻢ‪:‬‬
‫ﺍﮔﺮ ﻣﺎﺩﻩ ﻭ »ﺧﻮﺍﺹ ﻣﺎﺩﻩ« ﻫﻤﺎﻧﺴﺖ ﻛﻪ ﺷﻤﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻴﺪ‪ ،‬ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺑﻴﺮﻭﻥ ﺍﺯ ﻣﺎﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﻭﺑﺎﺭﻩ ﻣﻴﮕﻮﻳﻢ‪ :‬ﻣﺎ ﺳﺨﻦ ﺧﻮﺩ ﺷﻤﺎ ﺭﺍ ﮔﺮﻓﺘﻪ ﺍﻳﻢ‪.‬‬
‫ِﺑﻬﺮﺣﺎﻝ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺭﻭﺷﻨﺴﺖ ﻛﻪ ﺁﺩﻣﻲ ﺩﺍﺭﺍﻱ ﺩﻭ ﺳﺮﺷﺖ ﺍﺳﺖ‪ :‬ﺳﺮﺷﺖ ﺟﺎﻧﻲ ﻭ ﺳﺮﺷﺖ ﺭﻭﺍﻧﻲ‪ ،‬ﻭ‬
‫ﺍﻳﻦ ﺩﻭ ﺳﺮﺷﺖ ﺍﺯ ﻫﻢ ﺟﺪﺍﺳﺖ‪ ،‬ﻭ ﻳﻜﻲ ﺍﺯ ﺩﻟﻴﻠﻬﺎ ﻛﻪ ﺍﻳﻦ ﺳﺮﺷﺖ ﺭﻭﺍﻧﻲ ﻣﺎﺩﻱ ﻧﻴﺴﺖ ﺁﻧﺴﺖ ﻛﻪ ﺩﺭ‬
‫ﺟﺎﻧﻮﺭﺍﻥ ﻧﻤﻲ ﺑﺎﺷﺪ‪.‬‬
‫‪٣٩‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻧﻮﻳﺴﻨﺪﻩ ﻧﺎﻣﻪ ﻣﻴﮕﻮﻳﺪ‪» :‬ﻧﺒﻮﺩﻥ ﺍﻳﻦ ﻗﻮﺍ ﺩﺭ ﺣﻴﻮﺍﻧﺎﺕ ﻛﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻧﺎﻗﺺ ﺗﺮ ﺍﺯ ﺍﻧﺴﺎﻧﻨﺪ‪ ،‬ﺩﻟﻴﻞ ﺑﺮ ﻭﺟﻮﺩ ﻳﻚ ﺩﺳﺘﮕﺎﻩ‬
‫ﺧﺎﺭﺝ ﺍﺯ ﻣﺎﺩﻩ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ«‪.‬‬
‫ﻣﻴﮕﻮﻳﻢ‪ :‬ﻧﺒﻮﺩﻥ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺩﺭ ﺟﺎﻧﻮﺭﺍﻥ ﺑﻴﮕﻤﺎﻥ ﺩﻟﻴﻠﺴﺖ ﻛﻪ ﺍﻳﻨﻬﺎ ﺍﺯ ﻳﻚ ﺩﺳﺘﮕﺎﻩ ﺟﺪﺍﻳﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ‬
‫ﺍﮔﺮ ﭼﻨﺎﻥ ﻧﺒﻮﺩﻱ ﺑﺎﻳﺴﺘﻲ ﺩﺭ ﺟﺎﻧﻮﺭﺍﻥ ﻫﻢ ﻛﻤﻲ ﺍﺯ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻧﻪ ﻛﻢ ﻧﻪ ﺑﻴﺶ ﻫﻴﭻ ﻧﻴﺴﺖ‪ ،‬ﺟﺎﻧﻮﺭﺍﻥ ﺍﺯ‬
‫ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺑﻴﻜﺒﺎﺭ ﺑﻲ ﺑﻬﺮﻩ ﺍﻧﺪ‪.‬‬
‫ﺑﺎﺯ ﻣﻴﮕﻮﻳﻢ‪ :‬ﻣﺎ ﺑﺠﻨﺒﻪ ﺩﺍﻧﺸﻲ ﺍﻳﻦ ﮔﻔﺘﮕﻮ ﻫﺎ ﺩﻟﺒﺴﺘﮕﻲ ﭼﻨﺪﺍﻥ ﻧﻤﻲ ﺩﺍﺭﻳﻢ ﻛﻪ ﺑﺠﻨﺒﻪ »ﺍﺟﺘﻤﺎﻋﻲ« ﺁﻧﻬﺎ‪ ،‬ﻭ ﺍﻳﻨﺴﺖ ﺩﺭ‬
‫ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺳﺨﻦ ﻛﻮﺗﺎﻩ ﻣﻴﮕﺮﺩﺍﻧﻢ‪.‬‬
‫‪ ٣‬ـ ﻧﻮﻳﺴﻨﺪﻩ ﻧﺎﻣﻪ ﮔﻔﺘﮕﻮ ﺍﺯ ﻣﺎﻧﻨﺪﮔﻴﻬﺎﻳﻲ ﻛﻪ ﻣﻴﺎﻧﻪ ﺁﺩﻣﻲ ﺑﺎ ﺟﺎﻧﻮﺭﺍﻧﺴﺖ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﻭ ﭼﻨﻴﻦ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺘﻪ ﻛﻪ‬
‫»ﺍﻧﺴﺎﻥ ﺍﺯ ﺗﺤﻮﻻﺕ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ«‪ .‬ﺍﻳﻦ ﺳﺨﻦ ﺑﺎ ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﻧﺎﺳﺎﺯﮔﺎﺭ ﻧﻴﺴﺖ‪ .‬ﻣﺎ ﺧﻮﺩ ﻧﻴﺰ ﻣﻴﮕﻮﻳﻴﻢ ﻛﻪ‬
‫ﺁﺩﻣﻲ ﺍﺯ ﺩﻳﺪﻩ ﺗﻦ ﻭ ﺟﺎﻥ ﻣﺎﻧﻨﺪﻩ ﺟﺎﻧﻮﺭﺍﻧﺴﺖ ﻭ ﺑﺮﺧﺎﺳﺘﻦ ﺁﺩﻣﻲ ﺭﺍ ﺍﺯ ﺑﻮﺯﻳﻨﻪ‪ ،‬ﻣﺎ ﻧﺎﺳﺎﺯﮔﺎﺭ ﺑﺎ ﺳﺨﻨﺎﻥ‬
‫ﺧﻮﺩ ﻧﻤﻲ ﺷﻨﺎﺳﻴﻢ‪.‬‬
‫‪ ٤‬ـ ﺩﺭﭘﺎﻳﺎﻥ ﻧﺎﻣﻪ ﻣﻲ ﻧﻮﻳﺴﺪ‪» :‬ﻣﻦ ﺧﻮﺏ ﻣﻴﺪﺍﻧﻢ ﻗﺒﻞ ﺍﺯ ﺍﻧﺘﺸﺎﺭ ﻛﺘﺎﺏ )ﺩﺭﺑﺎﺭﻩ ﺟﺎﻥ ﻭ ﺭﻭﺍﻥ( ﺑﻪ ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻧﺎﻣﺒﺮﺩﻩ ﺑﺎﻻ ﻭﺍﺭﺩ ﮔﺮﺩﻳﺪ«‪ ،‬ﻣﻲ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﭘﺮﺗﺴﺖ‪ .‬ﺯﻳﺮﺍ ﻣﺎ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺑﺎ ﺩﻟﻴﻞ ﺩﺍﻧﺴﺘﻪ ﺍﻳﻢ‬
‫ﺑﺎﻳﺪ ﺑﮕﻴﺮﻳﻢ ﻭ ﺑﻪ ﺭﻭﻳﺶ ﭘﺎﻓﺸﺎﺭﻳﻢ‪) ،‬ﺑﻮﻳﮋﻩ ﺑﺎ ﺁﻥ ﻫﻤﺒﺴﺘﮕﻲ ﻛﻪ ﺑﻪ ﻧﻴﻜﻲ ﺯﻧﺪﮔﺎﻧﻲ ﻣﻴﺪﺍﺭﺩ( ﻭ ﻧﻴﺎﺯﻱ ﺑﻪ ﺁﻥ ﻛﻪ ﺑﻪ‬
‫»ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ« ﺩﺭﺁﻳﻴﻢ ﻧﻴﺴﺖ‪.‬‬
‫ﺁﻧﭽﻪ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺩﻭ ﺳﺮﺷﺘﻲ ﺁﺩﻣﻲ ﻭ ﺧﻴﻤﻬﺎﻱ ﻧﻴﻚ ﺍﻭ‪ ،‬ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﺭﺑﺎﺭﺓ ﻧﺒﺮﺩ ﺯﻧﺪﮔﺎﻧﻲ ﻭ ﻣﺎﻧﻨﺪ‬
‫ﺍﻳﻨﻬﺎ ﮔﻔﺘﻪ ﺍﻳﻢ‪ ،‬ﺑﺎ ﺩﻟﻴﻠﻬﺎ ﺗﻮﺃﻡ ﻭ ﺧﻮﺩ ﭼﻴﺰﻫﺎﻱ ﺑﻴﮕﻤﺎﻧﺴﺖ‪ .‬ﻣﺎ ﺑﺎﻳﺪ ﺍﻳﻨﻬﺎ ﺭﺍ ﺑﮕﻴﺮﻳﻢ‪ .‬ﺍﻳﻨﻜﻪ ﮔﻔﺘﻪ ﻫﺎﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ‬
‫ﺑﺎ ﺍﻳﻨﻬﺎ ﻧﺎﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ‪ ،‬ﺑﺮ ﺍﻳﺸﺎﻥ ﺍﺳﺖ ﻛﻪ ﮔﻔﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺭﺍﺳﺖ ﮔﺮﺩﺍﻧﻨﺪ‪ .‬ﻣﻦ ﻧﻤﻲ ﺧﻮﺍﻫﻢ ﮔﻔﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ‬
‫ﺩﻭﺑﺎﺭﻩ ﺑﮕﻮﻳﻢ‪ .‬ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻪ ﻟﻐﺰﺵ ﺑﺴﻴﺎﺭ ﺯﻳﺎﻥ ﺁﻭﺭﻱ ﺍﻓﺘﺎﺩﻩ ﻭ ﻳﻚ ﺭﺍﻩ ﮔﻤﺮﺍﻫﻲ ﺑﺴﻴﺎﺭ‬
‫ﺑﺪﻱ ﺑﻪ ﺭﻭﻱ ﺟﻬﺎﻧﻴﺎﻥ ﮔﺸﺎﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺑﺎﻳﺪ ﺧﺸﻨﻮﺩ ﺑﺎﺷﻨﺪ ﻛﻪ ﻣﺎ ﺑﺎ ﺍﻳﻦ ﻛﻮﺷﺸﻬﺎﻱ ﺧﻮﺩ ﺍﺯ ﺁﻥ ﺭﺍﻩ‬
‫ﺟﻠﻮ ﻣﻴﮕﻴﺮﻳﻢ‪.‬‬
‫ﻧﻮﻳﺴﻨﺪﻩ ﺍﻳﻦ ﻧﺎﻣﻪ ﻭ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺍﺯ ﺟﻮﺍﻧﺎﻥ‪ ،‬ﻫﻤﺎﻧﺎ ﭼﻨﻴﻦ ﻣﻴﺪﺍﻧﻨﺪ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻫﺮﭼﻪ ﮔﻔﺘﻨﺪ ﺩﺍﻧﺶ ﺍﺳﺖ ﻭ ﺩﻳﮕﺮﺍﻥ‬
‫ﻧﺒﺎﻳﺪ ﺍﻳﺮﺍﺩ ﮔﻴﺮﻧﺪ‪ .‬ﻭﻟﻲ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﻭ ﭼﻪ ﺑﺴﺎ ﻟﻐﺰﺷﻬﺎ ﻛﻪ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺳﺮ ﺗﻮﺍﻧﺪ ﺯﺩ‪ .‬ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﺑﺎﺳﺘﺎﻥ ﺯﻣﺎﻥ‬
‫ﮔﻔﺘﻪ ﺍﻧﺪ‪ :‬ﺩﺭ ﻫﺮ ﺳﺨﻨﻲ ﻣﺎ ﺑﺎﻳﺪ ﺩﺭ ﺑﻨﺪ ﺩﻟﻴﻞ ﺑﺎﺷﻴﻢ ﻭ ﺑﻪ ﮔﻮﻳﻨﺪﻩ ﺳﺨﻦ ﻧـﻨﮕﺮﻳﻢ‪.‬‬
‫ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻬﺘﺮ ﻣﻴﺪﺍﻧﻢ ﺑﺮﺍﻱ ﺭﻭﺷﻨﻲ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﻫﻤﺒﺴﺘﮕﻲ ﺭﺍ ﻛﻪ ﻣﻴﺎﻧﻪ ﺩﻳﻦ ﺑﺎ ﺩﺍﻧﺶ ﺍﺳﺖ ﺑﮕﻔﺘﮕﻮ ﮔﺰﺍﺭﻡ‪ .‬ﺩﺭ ﺟﺎﻱ‬
‫ﺩﻳﮕﺮ ﻧﻴﺰ ﮔﻔﺘﻪ ﺍﻡ‪ :‬ﺑﺎﻳﺪ ﺩﻳﻦ ﺑﺎ ﺩﺍﻧﺶ ﻫﻤﺪﻭﺵ ﺑﺎﺷﻨﺪ‪ ١‬ﻭ ﻫﺮ ﺩﻭ ﺑﺴﻮﻱ ﻳﻜﺨﻮﺍﺳﺖ ﭘﻴﺶ ﺭﻭﻧﺪ ﻭ ﺑﺎﻳﺪ‬
‫ﭘﺸﺘﻴﺒﺎﻥ ﻳﻜﺪﻳﮕﺮ ﺑﺎﺷﻨﺪ‪ .‬ﺩﻳﻦ ﺩﺭ ﻣﻌﻨﻲ ﺭﺍﺳﺘﺶ ﭼﻨﻴﻦ ﺑﺎﻳﺪ ﺑﻮﺩ‪.‬‬
‫ﺍﺯ ﺩﺍﻧﺶ ﻫﺎ ﺩﻭ ﻫﻮﺩﻩ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮﺩ‪ :‬ﻳﻜﻲ ﭘﻲ ﺑﺮﺩﻥ ﺑﻪ ﺭﺍﺯﻫﺎﻱ ﻧﻬﻔﺘﻪ ﺳﭙﻬﺮ ﻭ ﺩﺍﻧﺴﺘﻦ ﻧﺎﺩﺍﻧﺴﺘﻪ ﻫﺎ‪،‬‬
‫ﺩﻳﮕﺮﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻥ ﺍﻓﺰﺍﺭﻫﺎ ﺑﺮﺍﻱ ﺁﺳﺎﻧﻲ ﺯﻧﺪﮔﺎﻧﻲ‪ .‬ﺍﺯ ﺍﻳﻦ ﺳﻮ ﺩﻳﻦ ﺯﺑﺎﻥ ﺳﭙﻬﺮ ﺍﺳﺖ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﻛﺘﺎﺏ »ﺩﻳﻦ ﻭ ﺩﺍﻧﺶ« ﺩﻳﺪﻩ ﺷﻮﺩ ‪.‬‬


‫‪٤٠‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻧﻴﺰ ﺩﻭ ﻫﻮﺩﻩ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ‪ :‬ﻳﻜﻲ ﺗﻜﺎﻥ ﺩﺍﺩﻥ ﺑﻪ ﻓﻬﻤﻬﺎ ﻭ ﺧﺮﺩﻫﺎ ﻭ ﺍﻓﺰﻭﺩﻥ ﺑﻪ ﺑﻴﻨﺶ ﻣﺮﺩﻡ ﻭ ﺑﺎﺯﻧﻤﻮﺩﻥ‬
‫ﺁﻣﻴﻐﻬﺎﻳﻲ ﺩﺭ ﺯﻣﻴﻨﻪ ﺯﻧﺪﮔﺎﻧﻲ‪ ،‬ﺩﻳﮕﺮﻱ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻥ ﺭﺍﻫﻲ ﺑﺮﺍﻱ ﻫﻤﺰﻳﺴﺘﻦ ﻭ ﺟﻠﻮﮔﻴﺮﻱ ﺍﺯ‬
‫ﺑﺮﺧﻮﺭﺩﻫﺎ ﻭ ﻛﺸﺎﻛﺸﻬﺎ‪.‬‬
‫ﭘﺲ ﺩﻳﻦ ﻭ ﺩﺍﻧﺶ ﺯﻣﻴﻨﻪ ﻫﺎﺷﺎﻥ ﺟﺪﺍﺳﺖ‪ .‬ﻟﻴﻜﻦ ﺩﺭ ﻫﻤﺎﻧﺤﺎﻝ ﻫﺮ ﺩﻭ ﺭﻭ ﺑﻪ ﻳﻜﺴﻮ ﻣﻴﺪﺍﺭﻧﺪ‪،‬‬
‫ﺧﻮﺍﺳﺘﻬﺎﻳﻲ ﻛﻪ ﺩﻧﺒﺎﻝ ﻣﻴﻜﻨﻨﺪ ﺑﻬﻢ ﻣﺎﻧﻨﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺍﻳﻨﺮﻭ ﻛﻤﻜﻬﺎﻳﻲ ﺑﻬﻢ ﺗﻮﺍﻧﻨﺪ ﻛﺮﺩ ﻭ ﺩﺭ ﭘﻴﺸﺮﻓﺖ‪،‬‬
‫ﻫﻤﺒﺴﺘﮕﻴﻬﺎ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺗﻮﺍﻧﻨﺪ ﺩﺍﺷﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﻣﺜﻞ ﻣﻴﮕﻮﻳﻢ‪ :‬ﺩﻳﻦ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﺳﺘﻬﺎﻳﺶ ﺷﻨﺎﺳﺎﻧﻴﺪﻥ ﺟﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺯ ﺩﺍﻧﺸﻬﺎ ﺳﻮﺩﻫﺎ‬
‫ﺗﻮﺍﻧﺪ ﺟﺴﺖ )ﭼﻨﺎﻧﻜﻪ ﻣﺎ ﻫﻤﻴﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﻳﻢ ﻭ ﺍﻣﺮﻭﺯ ﻣﺎ ﺟﻬﺎﻥ ﺭﺍ ﺑﺪﺍﻧﺴﺎﻥ ﻣﻲ ﺷﻨﺎﺳﻴﻢ ﻛﻪ ﺩﺍﻧﺸﻬﺎ ﻧﺸﺎﻥ‬
‫ﻣﻴﺪﻫﻨﺪ ﻭ ﺑﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﮔﻔﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺍﺯ ﺩﺍﻧﺶ ﻫﺎ ﺩﻟﻴﻞ ﻳﺎﺩ ﻣﻲ ﻛﻨﻴﻢ(‪.‬‬
‫ﺍﺯ ﺍﻳﻨﺴﻮ ﺩﺍﻧﺸﻬﺎ ﻛﻪ ﺩﺭ ﺩﻭﻳﺴﺖ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺗﻜﺎﻧﻲ ﺑﺠﻬﺎﻥ ﺩﺍﺩﻩ ﻭ ﺍﻓﺰﺍﺭﻫﺎﻱ ﻧﻮﻳﻦ ﺑﺴﻴﺎﺭ ﺑﺮﺍﻱ ﺯﻧﺪﮔﺎﻧﻲ ﭘﺪﻳﺪ‬
‫ﺁﻭﺭﺩﻩ‪ ،‬ﭼﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ ﭼﻪ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺭﺍﻩ ﺑﻬﺮﻩ ﻣﻨﺪﻱ ﺍﺯ ﺁﻥ ﻫﺎ ﺭﺍ ﻧﻤﻲ ﺷﻨﺎﺳﻨﺪ ﻭ ﺍﻣﺮﻭﺯ ﺍﻳﻦ ﻳﻚ ﮔﺮﻓﺘﺎﺭﻱ ﺑﺰﺭﮔﻲ ﺑﺮﺍﻱ‬
‫ﺟﻬﺎﻧﺴﺖ ﻛﻪ ﺍﺯ ﻫﻤﺎﻥ ﺩﺍﻧﺸﻬﺎ ﻭ ﺍﻓﺰﺍﺭﻫﺎﻱ ﻧﻮﻳﻦ ﺁﻧﻬﺎ‪ ،‬ﺑﺠﺎﻱ ﺳﻮﺩ ﺯﻳﺎﻥ ﺑﺮﺩﻩ ﻣﻴﺸﻮﺩ ﻭ ﺍﻳﻦ ﺑﺎﻳﺎﻱ‪ ١‬ﺩﻳﻨﺴﺖ ﻛﻪ ﺑﻪ ﭘﺸﺘﻴﺒﺎﻧﻲ‬
‫ﺩﺍﻧﺸﻬﺎ ﺑﺮﺧﻴﺰﺩ ﻭ ﺭﺍﻩ ﺑﻬﺮﻩ ﻣﻨﺪﻱ ﺍﺯ ﺁﻧﻬﺎ ﺭﺍ ﻧﺸﺎﻥ ﺩﻫﺪ‪.‬‬
‫ﺍﻳﻨﻬﺎ ﻣﺜﻞ ﺍﺳﺖ‪ .‬ﺧﻮﺍﺳﺘﻢ ﺍﺯ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺁﻧﺴﺖ ﻛﻪ ﺩﻳﻦ ﺩﺭ ﺯﻣﻴﻨﻪ ﺧﻮﺩ ﻛﻤﺘﺮ ﺍﺯ ﺩﺍﻧﺸﻬﺎ ﻧﻴﺴﺖ ﺑﻠﻜﻪ ﻭﺍﻻﺗﺮ‬
‫ﺍﺯ ﺁﻧﻬﺎﺳﺖ‪ .‬ﺍﻳﻦ ﻧﭙﺬﻳﺮﻓﺘﻨﻴﺴﺖ ﻛﻪ ﺩﺭ ﺯﻣﻴﻨﻪ ﮔﻮﻫﺮ ﺁﺩﻣﻴﮕﺮﻱ ﻭ ﭼﮕﻮﻧﮕﻲ ﻫﻤﺰﻳﺴﺘﻦ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻛﻪ‬
‫ﻭﻳﮋﻩ ﺩﻳﻨﺴﺖ ﻭ ﻳﻜﺴﺮﻩ ﺑﺎ ﺁﻳﻴﻦ ﺯﻧﺪﮔﺎﻧﻲ ﺑﺴﺘﮕﻲ ﻣﻴﺪﺍﺭﺩ ﻣﺎ ﺑﺴﺨﻨﻲ ﺑﺮﻧﺨﻴﺰﻳﻢ ﻭ ﺩﺭ ﭘﻲ ﺁﻥ ﺑﺎﺷﻴﻢ ﻛﻪ‬
‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﭼﻪ ﮔﻔﺘﻪ ﺍﻧﺪ ﻭ ﭼﻪ ﺧﻮﺍﻫﻨﺪ ﮔﻔﺖ‪.‬‬
‫ﺍﮔﺮ ﺷﻤﺎ ﺳﺨﻨﺎﻧﻲ ﺭﺍ ﻛﻪ ﺩﺭ ﻧﺸﺴﺘﻬﺎﻱ ﮔﺬﺷﺘﻪ ﺑﮕﻔﺘﮕﻮ ﮔﺰﺍﺭﺩﻩ ﺍﻳﻢ ﻓﺮﺍﻣﻮﺵ ﻧﻜﺮﺩﻩ ﺍﻳﺪ ﻣﻴﺪﺍﻧﻴﺪ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﭼﻪ‬
‫ﺩﺭ ﺯﻣﻴﻨﻪ ﺭﻭﺍﻥ ﻭ ﭼﻪ ﺩﺭ ﺯﻣﻴﻨﻪ ﺧﺮﺩ ﺩﭼﺎﺭ ﭼﻪ ﻟﻐﺰﺷﻬﺎﻱ ﺑﺴﻴﺎﺭ ﺁﺷﻜﺎﺭﻱ ﺑﻮﺩﻩ ﺍﻧﺪ ﻛﻪ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﺯ ﻧﻤﻮﺩﻩ ﺍﻳﻢ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ‬
‫ﭼﻪ ﺟﺎﻱ ﺁﻧﺴﺖ ﻛﻪ ﭼﻨﻴﻦ ﺳﺨﻨﻲ ﺍﺯ ﻧﻮﻳﺴﻨﺪﻩ ﻧﺎﻣﻪ ﺷﻨﻮﻳﻢ‪.‬‬
‫ﺍﻳﻦ ﺑﺠﻮﺍﻧﺎﻥ ﮔﺮﺍﻥ ﻣﻲ ﺍﻓﺘﺪ ﻛﻪ ﺩﺭﺑﺮﺍﺑﺮ ﺩﺍﻧﺸﻬﺎ ﺳﺨﻨﺎﻧﻲ ﮔﻔﺘﻪ ﺷﻮﺩ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻨﺪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺩﺍﻧﺶ ﺍﺳﺖ‪.‬‬
‫»ﻫﺮ ﺁﻧﭽﻪ ﺑﺎ ﺩﻟﻴﻞ ﺑﺪﺳﺖ ﺁﻳﺪ ﺩﺍﻧﺶ ﺍﺳﺖ«‪ .‬ﺍﻳﻨﻬﺎ ﺳﺨﻨﺎﻧﻴﺴﺖ ﻫﻤﻪ ﺑﺎ ﺩﻟﻴﻞ‪ .‬ﺑﺎﺭﻫﺎ ﮔﻔﺘﻪ ﺍﻳﻢ‪ ،‬ﻣﺎ ﺩﺭ ﺳﺨﻨﺎﻥ‬
‫ﺧﻮﺩ ﻫﻤﺎﻥ ﺭﺍﻩ ﺭﺍ ﭘﻴﺶ ﮔﺮﻓﺘﻪ ﺍﻳﻢ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺩﺭ ﺩﺍﻧﺶ ﻫﺎ‪ :‬ﻫﻴﭻ ﺳﺨﻨﻲ ﺑﻲ ﺩﻟﻴﻞ ﻧﻤﻲ ﮔﻮﻳﻴﻢ‪.‬‬
‫ﺍﻳﻨﻬﺎﺳﺖ ﺁﻧﭽﻪ ﻣﻲ ﺧﻮﺍﺳﺘﻢ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻧﺎﻣﻪ ﺑﮕﻮﻳﻢ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻔﺘﻪ ﻧﺎﻣﻪ ﺍﻱ ﻧﻴﺰ ﺍﺯ ﺧﺮﺍﺳﺎﻥ ﺭﺳﻴﺪﻩ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﺟﻮﺍﻧﺎﻥ‬
‫ﻛﻪ ﻛﺘﺎﺑﻬﺎﻱ ﻣﺎ ﺭﺍ ﺧﻮﺍﻧﺪﻩ ﺑﻪ ﻳﻜﺮﺷﺘﻪ ﭘﺮﺳﺸﻬﺎﻳﻲ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﭼﻮﻥ ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻧﺴﺖ ﺑﺮﺍﻳﺘﺎﻥ ﻣﻴﺨﻮﺍﻧﻢ ﻛﻪ‬
‫ﺩﺭﺑﺎﺭﻩ ﺁﻥ ﻧﻴﺰ ﺳﺨﻦ ﺭﺍﻧﻴﻢ‪ .‬ﻣﻲ ﻧﻮﻳﺴﺪ‪:‬‬
‫ﺟﺴﺘﺎﺭ ﺭﻭﺍﻥ ﺍﺯ ﺯﺑﺎﻥ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻬﺎ )ﻣﺎﺩﻳﻮﻥ( ﮔﻔﺘﻪ ﺍﻳﺪ‪» :‬ﺳﺮﭼﺸﻤﻪ ﻫﻤﻪ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﹸﻛﻨﺎﻛﻬﺎﻱ ﺁﺩﻣﻲ‬
‫ﺩﺭ ْ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻲ ﻳﺎ ﺣﺐ ﺍﻟﺬﺍﺗﺴﺖ« ﻭ ﺍﺯ ﺭﻭﻱ ﺁﻥ‪ ،‬ﺷﻔﻘﺘﻬﺎ‪ ،‬ﻛﻤﻜﻬﺎ‪ ،‬ﻣﻬﺮﻭﺭﺯﻳﻬﺎ‪ ،‬ﻭ ﻓﺪﺍﻛﺎﺭﻳﻬﺎ ﻛﻪ ﺁﺩﻣﻲ ﺑﻪ ﻫﻤﻨﻮﻋﺎﻧﺶ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺑﺎﻳﺎ = ﻭﻇﻴﻔﻪ‬


‫‪٤١‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻣﻴﻜﻨﺪ )ﺑﺎ ﻣﺜﺎﻟﻬﺎﻱ ﻓﺮﺍﻭﺍﻧﻲ ﻛﻪ ﻳﺎﺩ ﻧﻤﻮﺩﻩ ﺍﻳﺪ( ﭼﻮﻥ ﺑﻪ ﺁﺧﺸﻴﺞ ﺁﻥ ﻏﺮﻳﺰﻩ ﺩﺍﻧﺴﺘﻪ ﺍﻳﺪ‪ ،‬ﭼﻨﺎﻥ ﻳﺎﺩ ﻛﺮﺩﻩ ﺍﻳﺪ ﻛﻪ ﺁﻧﻬﺎ ﺑﺎﻳﺪ ﺍﺯ‬
‫ﮔﻮﻫﺮﻱ ﺩﻳﮕﺮ ﺑﺎﺷﺪ ﻛﻪ ﺁﻥ ﮔﻮﻫﺮ ﺧﻮﺩ ﺑﻪ ﺁﺧﺸﻴﺞ ﻣﺎﺩﻩ ﺍﺳﺖ ﻭ ﺍﺯﻭ ﻧﻴﺴﺖ ﻭ ﻧﺎﻣﺶ ﺭﻭﺍﻧﺴﺖ‪.‬‬
‫ﺑﺎﻳﺪ ﮔﻔﺖ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎﻳﻲ ﭼﻮﻥ ﻭﺣﺸﻴﺎﻥ ﻭ ﻛﺴﺎﻧﻴﻜﻪ ﺗﺮﺑﻴﺖ ﻧﺸﺪﻩ ﺍﻧﺪ ﺍﻳﻦ ﻓﺪﺍﻛﺎﺭﻱ ﻭ ﺷﻔﻘﺖ ﻛﻪ ﺑﻪ ﺁﺧﺸﻴﺞ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪ ،‬ﭘﻴﺪﺍ ﻧﻤﻲ ﺗﻮﺍﻥ ﻛﺮﺩ‪ .‬ﻣﻲ ﮔﻮﻳﻴﺪ‪ :‬ﺩﺭ ﺁﻧﻬﺎ ﺍﻳﻦ ُﺳ ِﻬﺸﻬﺎ ﻫﺴﺖ ﻭﻟﻲ ﺑﻴﺪﺍﺭ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻴﮕﻮﻳﻢ‪ :‬ﺍﻳﻦ ﺣﺲ‬
‫ﺍﻛﺘﺴﺎﺑﻴﺴﺖ ﻭ ﺍﻳﻦ ﻓﺪﺍﻛﺎﺭﻳﻬﺎ ﻭ ﻣﻬﺮﻭﺭﺯﻳﻬﺎ ﻭ ﻛﻤﻜﻬﺎ ﻭ ﻏﻴﺮ ﺁﻥ ﻛﻪ ﺩﺭ ﻧﺰﺩ ﺗﻮﺩﻩ ﻫﺎﻱ ﻛﺎﻣﻠﺘﺮ ﺑﻴﺸﺘﺮ ﻭ ﺑﻬﺘﺮ ﻣﻴﺘﻮﺍﻥ ﻳﺎﻓﺖ‬
‫ﻫﻤﺎﻥ ﺣﺲ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻓﺮﺩﻳﺴﺖ ﻛﻪ ﺑﻪ ﺍﻧﮕﻴﺰﻩ ﺗﻜﺎﻣﻞ ﺍﺟﺘﻤﺎﻋﻲ ﺑﺨﻮﺩﺧﻮﺍﻫﻲ ﺍﺟﺘﻤﺎﻋﻲ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺷﻤﺎ ﻛﻪ‬
‫ﺧﻮﺩ ﺑﮕﻮﻫﺮ ﺭﻭﺍﻥ ﺩﺭ ﻧﺰﺩ ﺣﻴﻮﺍﻧﺎﺕ ﺑﺎﻭﺭﻱ ﻧﻤﻴﺪﺍﺭﻳﺪ ﺍﺯ ﺁﻧﻬﺎ ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﻓﺮﺍﻭﺍﻧﻲ ﺩﺭ ﺩﺳﺖ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺍﻧﮕﻴﺰﻩ ﻫﻢ ﺁﻫﻨﮕﻲ‬
‫ﻣﻨﺎﻓﻊ ﻭ ﺍﺷﺘﺮﺍﻙ ﻣﺮﺗﻊ ﻭ ﺩﻳﮕﺮ ﭼﻴﺰﻫﺎ ﺍﺯ ﺍﻳﻦ ﺣﺲ ﺑﻲ ﺑﻬﺮﻩ ﻧﻴﺴﺘﻨﺪ‪ .‬ﭼﻮﻥ ﺁﻫﻮﺍﻧﻲ ﻛﻪ ﺑﭽﺮﺍ ﻣﺸﻐﻮﻟﻨﺪ ﻭ ﻳﻜﻲ ﻓﺪﺍﻛﺎﺭﻱ‬
‫ﻛﺮﺩﻩ ﺑﺮ ﺳﺮ ﺑﻠﻨﺪﻱ ﻣﻲ ﺍﻳﺴﺘﺪ ﻭ ﭼﺮﺍ ﻧﻤﻲ ﻛﻨﺪ ﻭ ﭼﻮﻥ ﭘﻴﻼﻥ ﻛﻪ ﺑﻬﻨﮕﺎﻡ ﺁﺏ ﺧﻮﺭﺩﻥ ﻳﻜﻲ ﺍﻳﺴﺘﺎﺩﻩ ﻭ ﻧﮕﺮﺍﻥ ﺣﺎﻝ ﺁﻧﻬﺎ‬
‫ﺍﺳﺖ ﻭ ﺑﺴﻴﺎﺭﻱ ﻧﻤﻮﻧﻪ ﻫﺎﻱ ﺩﻳﮕﺮ ‪...‬‬
‫ﺗﺎ ﺍﻳﻨﺠﺎﺳﺖ ﺟﻤﻠﻪ ﻫﺎﻳﻲ ﻛﻪ ﻣﻴﺨﻮﺍﺳﺘﻢ ﺑﺨﻮﺍﻧﻢ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺩﻭ ﺳﺨﻨﻲ ﮔﻔﺘﻪ ﺷﺪﻩ‪:‬‬
‫ﻳﻜﻲ ﺁﻧﻜﻪ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺩﺍﺩ ﺩﻭﺳﺘﻲ ﻭ ﺭﺍﺳﺘﻲ ﭘﮋﻭﻫﻲ ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺧﻴﻤﻬﺎ ﻛﻪ ﻣﺎ ﺩﺭ ﺁﺩﻣﻲ ﺳﺮﺍﻍ ﮔﺮﻓﺘﻪ ﻭ ﺁﻧﺮﺍ ﺩﻟﻴﻞ‬
‫ﺑﻪ ﺑﻮﺩﻥ ﺭﻭﺍﻥ ﻭ ﺩﺳﺘﮕﺎﻩ ﺁﻥ ﺷﻤﺮﺩﻩ ﺍﻳﻢ ﺩﺭ ﻣﺮﺩﻣﺎﻥ ﻭﺣﺸﻲ ﻧﻴﺴﺖ‪ .‬ﺁﻧﻬﺎ ﺍﺯ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺑﻲ ﺑﻬﺮﻩ ﺍﻧﺪ‪ .‬ﻧﻮﻳﺴﻨﺪﻩ ﻧﺎﻣﻪ ﺍﺯ ﺍﻳﻦ‬
‫ﺳﺨﻦ ﻧﺘﻴﺠﻪ ﻣﻴﮕﻴﺮﺩ ﻛﻪ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺩﺭ ﺁﺩﻣﻴﺎﻥ ﮔﻮﻫﺮﻱ )ﺫﺍﺗﻲ( ﻧﻴﺴﺖ ﻭ »ﺍﻛﺘﺴﺎﺑﻲ« ﺍﺳﺖ‪ .‬ﻣﻴﮕﻮﻳﺪ‪» :‬ﻫﻤﺎﻥ ﺣﺲ‬
‫ﺧﻮﺩﺧﻮﺍﻫﻲ ﻓﺮﺩﻳﺴﺖ ﻛﻪ ﺑﻪ ﺍﻧﮕﻴﺰﻩ ﺗﻜﺎﻣﻞ ﺍﺟﺘﻤﺎﻋﻲ ﺑﺨﻮﺩﺧﻮﺍﻫﻲ ﺍﺟﺘﻤﺎﻋﻲ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳﺖ«‪.‬‬
‫ﺧﺮﺩﻩ ﺗﻮﺍﻥ ﮔﺮﻓﺖ‪ :‬ﻧﺨﺴﺖ ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺍﻧﺪﻭﻩ ﺧﻮﺍﺭﻱ ﻭ ﺩﺍﺩ ﺩﻭﺳﺘﻲ ﻭ ﻣﺎﻧﻨﺪ‬
‫ﻭﻟﻲ ﺑﻪ ﺍﻳﻦ ﺳﺨﻦ ﭼﻨﺪ ﹸ‬
‫ﺍﻳﻨﻬﺎ ﻛﻪ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﺑﻪ ﺁﺧﺸﻴﺞ ﺧﻮﺩﺧﻮﺍﻫﻴﺴﺖ‪ .‬ﺁﻧﻬﺎ ﺭﺍ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻧﺎﻣﻴﺪﻥ ﺟﺰ ﺯﻭﺭﮔﻮﻳﻲ ﺷﻤﺮﺩﻩ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪.‬‬
‫ﺩﺭ ﻧﺸﺴﺘﻬﺎﻱ ﮔﺬﺷﺘﻪ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺳﺨﻨﺎﻥ ﺑﺴﻴﺎﺭ ﺭﺍﻧﺪﻳﻢ‪.‬‬
‫ﺩﻭﻡ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﭼﻨﺪﺍﻥ ﺑﺴﺘﮕﻲ ﺑﻪ »ﺍﺟﺘﻤﺎﻉ« ﻳﺎ ﻫﻤﺰﻳﺴﺘﻦ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺍﮔﺮ ﻛﺴﺎﻧﻲ ﺩﺭ ﺑﻴﺎﺑﺎﻥ‬
‫ﺯﺍﻳﻴﺪﻩ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﺑﻴﺎﺑﺎﻥ ﺯﻧﺪﮔﻲ ﻛﻨﻨﺪ ﺑﺎﺯ ﺩﺍﺭﺍﻱ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﻣﺜﻼ ﺍﻳﻠﻬﺎﻱ ﻛﻮﭺ ﻧﺸﻴﻦ ﺍﻳﺮﺍﻥ ﻛﻪ ﺍﺯ ﺯﻧﺪﮔﺎﻧﻲ‬
‫ﺗﻮﺩﻩ ﺍﻱ ﺑﻬﺮﻩ ﺑﺴﻴﺎﺭ ﻛﻢ ﻣﻴﺪﺍﺭﻧﺪ ﻭ ﺧﻮﺩ ﺑﻬﻤﺰﻧﻨﺪﻩ ﺯﻧﺪﮔﺎﻧﻲ »ﺍﺟﺘﻤﺎﻋﻲ« ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺩﺭﺁﻧﺎﻥ ﻛﻤﺘﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ‬
‫ﻧﻤﻴﺒﺎﺷـﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﻣﺮﺩﺍﻥ ﻭﺣﺸﻲ ﻧﻴﺰ ﺟﻤﻠﻪ ﻫﺎﻱ ﺍﻳﻦ ﻧﺎﻣﻪ ﻧﻮﻳﺲ ﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﺁﻧﺎﻥ ﺑﺎ ﻫﻤﺎﻥ ﻭﺣﺸﻴﮕﺮﻱ ﺍﺯ ﺍﻳﻦ‬
‫ﺧﻴﻤﻬﺎ ﺑﻲ ﺑﻬﺮﻩ ﻧﻴﺴﺘﻨﺪ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺩﺭ ﺁﻧﺎﻥ ﻧﺎﺗﻮﺍﻧﺴــﺖ‪.‬‬
‫ﻣﺎ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺭﺍ ﺑﺎﺭﻫﺎ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ‪ .‬ﺑﺎﺭﻫﺎ ﮔﻔﺘﻪ ﺍﻳﻢ ﺁﺩﻣﻲ ﻛﻪ ﺩﺍﺭﺍﻱ ﺩﻭ ﺩﺳﺘﮕﺎﻩ ﺟﺎﻥ ﻭ ﺭﻭﺍﻧﺴﺖ‪ ،‬ﺍﻳﻦ ﺩﻭ‬
‫ﺩﺳﺘﮕﺎﻩ ﻫﻤﭽﻮﻥ ﺩﻭ ﻛﻔﻪ ﺗﺮﺍﺯﻭﺳﺖ ﻛﻪ ﻫﻤﺎﻧﻜﻪ ﻳﻜﻲ ﺑﻪ ﺑﺎﻻ ﺭﻓﺖ ﺁﻧﺪﻳﮕﺮﻱ ﺑﻪ ﭘﺎﻳﻴﻦ ﺧﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ‪.‬‬
‫ﻳﻚ ﺁﺩﻣﻲ ﮔﺎﻫﻲ ﺭﻭﺍﻧﺶ ﻧﻴﺮﻭﻣﻨﺪ ﺍﺳﺖ ﻭ ﺧﻴﻤﻬﺎﻱ ﺭﻭﺍﻧﻲ ﺍﻭ ﺑﺮ ﺧﻴﻤﻬﺎﻱ ﻧﺎﺳﺘﻮﺩﻩ ﺟﺎﻧﻴﺶ ﭼﻴﺮﻩ ﻣﻴﺒﺎﺷﺪ ﻭ ﮔﺎﻫﻲ ﺑﻪ‬
‫ﻭﺍﺭﻭﻧﻪ ﺍﻳﻨﺴﺖ ﻭ ﺧﻴﻤﻬﺎﻱ ﺟﺎﻧﻲ ﭼﻴﺮﻩ ﺍﺳـــﺖ‪.‬‬
‫ﻫﻤﭽﻨﺎﻥ ﮔﻔﺘﻪ ﺍﻳﻢ‪ :‬ﺁﺩﻣﻲ ﺍﮔﺮ ﺑﺤﺎﻝ ﺧﻮﺩ ﺑﻤﺎﻧﺪ )ﻭ ﻓﺮﻫﻨﮕﻲ ﻧﺒﻴﻨﺪ( ﺳﺮﺷﺖ ﺟﺎﻧﻲ ﺍﻭ ﭼﻴﺮﻩ ﺧﻮﺍﻫﺪ‬
‫ﺑﻮﺩ ﻭ ﺧﻴﻤﻬﺎﻱ ﺳﺘﻮﺩﻩ ﺭﻭﺍﻧﻲ ﺍﻭ ﺟﺰ ﻧﺎﺗﻮﺍﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬
‫‪٤٢‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﺭ ﻣﺮﺩﻣﺎﻥ ﻭﺣﺸﻲ ﻫﻤﻴﻦ ﺣﺎﻟﺴﺖ‪ .‬ﭼﻮﻥ ﻓﺮﻫﻨﮓ ﻧﺪﻳﺪﻩ ﻭ ﺧﻮﺩﺭﻭ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﻧﺪ‪ ،‬ﺳﺮﺷﺖ ﺟﺎﻧﻲ ﭼﻴﺮﻩ ﺍﺳﺖ ﻭ‬
‫ﺧﻴﻤﻬﺎﻱ ﺭﻭﺍﻧﻲ ﺩﺭ ﻣﻴﺎﻥ ﺁﻧﺎﻥ ﺑﺴﻴﺎﺭ ﻧﺎﺗﻮﺍﻥ ﺍﺳـﺖ‪.‬‬
‫ﺁﻧﭽﻪ ﺍﺳﺘﻮﺍﺭﻱ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﻭ ﺳﺴﺘﻲ ﮔﻔﺘﻪ ﺍﻳﻦ ﻧﺎﻣﻪ ﻧﻮﻳﺲ ﺭﺍ ﺭﻭﺷﻦ ﺗﻮﺍﻧﺪ ﮔﺮﺩﺍﻧﻴﺪ ﺁﻧﺴﺖ ﻛﻪ ﺷﻤﺎ ﺍﮔﺮ ﺑﻤﻴﺎﻥ‬
‫ﻭﺣﺸﻴﺎﻥ ﺁﻓﺮﻳﻘﺎ ﺑﺮﻭﻳﺪ ﻭ ﺍﺯ ﻫﻤﺎﻥ ﻣﺮﺩﻡ ﺁﺩﻣﺨﻮﺍﺭ ﻳﺎﻡ ﻳﺎﻡ ﻳﻜﻲ ﺭﺍ ﺑﺮﮔﺰﻳﻨﻴﺪ ﻭ ﺑﺎ ﺧﻮﺩ ﻫﻤﺮﺍﻩ ﻭ ﻫﻤﺪﻡ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﺯ ﻣﻴﺎﻥ‬
‫ﺁﻥ ﻣﺮﺩﻡ ﺑﻴﺮﻭﻥ ﺁﻭﺭﻳﺪ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺗﻨﻬﺎﻳﻲ ﺁﻣﻴﻐﻬﺎﻱ ﺯﻧﺪﮔﺎﻧﻲ ﺭﺍ ﺑﻴﺶ ﻳﺎ ﻛﻢ ﺑﻪ ﺍﻭ ﻳﺎﺩ ﺩﻫﻴﺪ‪ ،‬ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ ﻛﻪ ﺗﻜﺎﻥ‬
‫ﺧﻮﺭﺩ ﻭ ﭘﺲ ﺍﺯ ﻛﻤﻲ ﺭﻓﺘﺎﺭﺵ ﺩﻳﮕﺮ ﮔﺮﺩﻳﺪ‪.‬‬
‫ﻫﻤﻴﻦ ﺁﺯﻣﺎﻳﺶ ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﺍﻳﻠﻬﺎﻱ ﻛﻮﭺ ﻧﺸﻴﻦ‪ ١‬ﻧﻴﺰ ﺑﻜﺎﺭ ﺗﻮﺍﻥ ﺯﺩ‪ .‬ﻣﺜﻼ ﻟﺮﻫﺎ ﻭ ﻛﻮﻫﻜﻴﻠﻮﻳﻪ ﺍﻳﻬﺎ ﻛﻤﻲ ﺑﻬﺘﺮ ﺍﺯ‬
‫ﻭﺣﺸﻴﺎﻥ ﺁﻓﺮﻳﻘﺎ ﻣﻲ ﺑﺎﺷﻨﺪ ﻭ ﺩﺭ ﺯﻧﺪﮔﺎﻧﻲ ﺟﺰ ﺭﺍﻫﺰﻧﻲ ﻭ ﺗﺎﺭﺍﺟﮕﺮﻱ ﻧﻤﻲ ﺷﻨﺎﺳﻨﺪ‪ .‬ﺩﺭ ﻫﻤﺎﻥ ﺣﺎﻝ ﺍﮔﺮ ﺷﻤﺎ ﺑﻪ ﺩﻳﻬﻲ ﺍﺯ‬
‫ﺩﻳﻪ ﻫﺎﻱ ﺍﻳﺸﺎﻥ ﺭﻭﻳﺪ ﻭ ﺯﻣﺎﻧﻲ )ﻣﺜﻼ ﻳﻚ ﻣﺎﻩ( ﺑﻪ ﭘﻨﺪ ﺩﺍﺩﻥ ﭘﺮﺩﺍﺯﻳﺪ ﻭ ﺑﺪﻱ ﺭﺍﻫﺰﻧﻲ ﻭﺗﺎﺭﺍﺟﮕﺮﻱ ﻭ ﺯﻳﺎﻧﻬﺎﻱ ﺁﻧﻬﺎ ﺭﺍ‬
‫ﺑﺎﺯﻧﻤﺎﻳﻴﺪ ﻭ ﺍﺯ ﺳﻮﺩ ﻛﺸﺎﻭﺭﺯﻱ ﻭ ﮔﻠﻪ ﺩﺍﺭﻱ ﻭ ﻫﻤﺪﺳﺘﻲ ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺷﺘﻦ ﻭ ﻣﺎﻧﻨﺪ ﺍﻳﻨﻬﺎ ﮔﻔﺘﮕﻮ ﻛﻨﻴﺪ‪ ،‬ﻫﺮ ﺁﻳﻨﻪ ﺩﺭ ﺁﻧﺎﻥ‬
‫ﺧﻮﺍﻫﺪ ُﻫﻨﺎﻳﺪ ﻭ ﺁﻧﺎﻧﺮﺍ ﺑﺮﺍﻩ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ‪ .‬ﺯﻳﺮﺍ ﺍﻳﻦ ﻛﻮﺷﺸﻬﺎﻱ ﺷﻤﺎ ﺑﻪ ﻓﻬﻤﻬﺎ ﻭ ﺧﺮﺩﻫﺎﻱ ﺍﻳﺸﺎﻥ ﺗﻜﺎﻥ ﺩﺍﺩﻩ ﺳﺮﺷﺖ ﺭﻭﺍﻧﻲ‬
‫ﺁﻧﺎﻧﺮﺍ ﻧﻴﺮﻭﻣﻨﺪﺗﺮ ﺧﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪.‬‬
‫ﺍﮔﺮ ﮔﻔﺘﻪ ﻧﺎﻣﻪ ﻧﻮﻳﺲ ﺭﺍﺳﺖ ﺑﻮﺩﻩ ﻛﻪ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺩﺭ ﺁﺩﻣﻲ »ﺍﻛﺘﺴﺎﺑﻲ« ﻳﺎ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺯ »ﺍﺟﺘﻤﺎﻉ« ﺑﻮﺩﻱ‪ ،‬ﺑﺎﻳﺴﺘﻲ‬
‫ﺳﺎﻟﻬﺎ ﺑﮕﺬﺭﺩ ﺗﺎ ﻳﻜﺪﺳﺘﻪ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻭﺣﺸﻲ ﺁﻓﺮﻳﻘﺎ ﻳﺎ ﺍﺯ ﺍﻳﻠﻬﺎﻱ ﻛﻮﭺ ﻧﺸﻴﻦ ﺁﺳﻴﺎ ﺩﺍﺭﺍﻱ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﮔﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ‬
‫ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪.‬‬
‫ﻳﻚ ﻧﻜﺘﻪ ﺩﻳﮕﺮ ﻛﻪ ﺭﺍﺳﺖ ﻧﺒﻮﺩﻥ ﺳﺨﻦ ﻧﺎﻣﻪ ﻧﻮﻳﺲ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ ﺁﻧﺴﺖ ﻛﻪ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﺁﺩﻣﻲ ﺩﺭ ﺣﺎﻝ ﺁﻧﻜﻪ‬
‫ﻧﻴﻜﺨﻮﺍﻫﻲ ﻭ ﺍﻧﺪﻭﻩ ﺧﻮﺍﺭﻱ ﺑﺪﻳﮕﺮﺍﻥ ﻭ ﺩﺍﺩ ﺩﻭﺳﺘﻲ ﻭ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﺭﺍ ﻣﻴﺪﺍﺭﺩ‪ ،‬ﺁﻥ ﺧﻮﺩﺧﻮﺍﻫﻲ ﺭﺍ ﻧﻴﺰ ﺩﺍﺭﺍﺳﺖ‪ .‬ﻳـﻜﺮﺷﺘﻪ‬
‫ﻛﺎﺭﻫﺎﻳﺶ ﻧﻴﺰ ﺍﺯ ﺁﻧﺮﺍﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﮔﻔﺘﻦ ﺍﻳﻨﻜﻪ‪» :‬ﻫﻤﺎﻥ ﺧﻮﺩﺧﻮﺍﻫﻲ ﻓﺮﺩﻳﺴﺖ ﻛﻪ ﺑﺨﻮﺩﺧﻮﺍﻫﻲ ﺍﺟﺘﻤﺎﻋﻲ ﺗﺒﺪﻳﻞ ﻳﺎﻓﺘﻪ«‬
‫ﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﻫﺮ ﺭﺍﻩ ﻛﻪ ﺩﺭﺁﻳﻴﻢ ﺍﺳﺘﻮﺍﺭﻱ ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﭘﻴﺪﺍﺳﺖ‪.‬‬
‫ﻳﻚ ﺳﺨﻦ ﺩﻳﮕﺮ ﻧﺎﻣﻪ ﻧﻮﻳﺲ ﺁﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺧﻴﻤﻬﺎ ﻛﻪ ﻣﺎ ﺍﺯ ﺁﺩﻣﻲ ﻣﻲ ﺷﻤﺎﺭﻳﻢ ﺩﺭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺟﺎﻧﻮﺭﺍﻥ ﻧﻴﺰ ﻫﺴﺖ‪.‬‬
‫ﺁﻧﻬﺎ ﻧﻴﺰ ﻧﻴﻜﺨﻮﺍﻫﻲ ﺑﻬﻢ ﻣﻴﺪﺍﺭﻧﺪ ﻛﻪ ﻧﺎﻣﻪ ﻧﻮﻳﺲ ﺩﻭ ﺩﺍﺳﺘﺎﻧﻲ ﻫﻢ ﺍﺯ ﺁﻫﻮﺍﻥ ﻭ ﻓﻴﻼﻥ ﻳﺎﺩ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺍﻳﺮﺍﺩ ﺭﺍ ﺑﺎﺭﻫﺎ ﺷﻨﻴﺪﻩ ﺍﻳﻢ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﺩﺍﺳﺘﺎﻧﻬﺎ ﻛﻪ ﺍﺯ ﻫﻤﺪﺳﺘﻲ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﻭ ﻣﺮﻏﺎﻥ ﺑﺎ‬
‫ﻳﻜﺪﻳﮕﺮ ﻭ ﺩﻟﺴﻮﺯﻱ ﻭ ﻧﻴﻜﺨﻮﺍﻫﻲ ﺍﻳﺸﺎﻥ ﺑﻪ ﻫﻤﺪﻳﮕﺮ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﭼﻴﺰﻫﺎﻳﻴﻜﻪ ﺍﺯ ﺭﺍﻩ ﺟﺴﺘﺠﻮ ﻳﺎ‬
‫ﺁﺯﻣﺎﻳﺶ ﺑﺪﺳﺖ ﺁﻣﺪﻩ ﻭ ﺍﺭﺯﺵ ﺩﺍﻧﺸﻲ ﭘﻴﺪﺍ ﻛﻨﺪ ﻧﻴﺴﺖ‪ .‬ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎ ﺭﺍ ﺷﻜﺎﺭﭼﻴﺎﻥ ﮔﻔﺘﻪ ﺍﻧﺪ ﻭ ﺑﺰﺑﺎﻧﻬﺎ ﺍﻓﺘﺎﺩﻩ ﻭ‬
‫ﻫﻨﻮﺯ ﺩﺍﻧﺸﻤﻨـﺪﺍﻥ ﺑﻪ ﺁﻧﻬﺎ ﻧﭙﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪ .‬ﺭﻭﻳﻬﻤﺮﻓﺘﻪ ﺑﻴﭽﻮﻥ ﻭ ﭼﺮﺍ ﻧﺘﻮﺍﻥ ﭘﺬﻳﺮﻓﺖ‪ .‬ﺍﻳﻨﺴﺖ ﻣﺎ ﺍﻛﻨﻮﻥ ﺑﻪ ﭘﺎﺳﺨـﻲ ﺑﻪ ﺁﻧﻬﺎ ﻧﻴﺎﺯ‬
‫ﻧﻤﻲ ﺩﺍﺭﻳﻢ‪ .‬ﺍﮔﺮ ﺯﻣﺎﻧﻲ ﺁﻣﺪ ﻭ ﭼﻴﺰﻫﺎﻳﻲ ﺍﺯ ﺭﺍﻩ ﺩﺍﻧﺶ ﺑﺪﺳﺖ ﺁﻣﺪ‪ ،‬ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﺑﺎﻳﺪ ﺩﻳﺪ ﭼﻴﺴﺖ‪.‬‬
‫ﺟﺎﻧﻮﺭﺍﻧﻲ ﻛﻪ ﺩﺭﻣﻴﺎﻥ ﻫﺴﺘﻨﺪ‪ ،‬ﭼﻪ ﺍﺯ ﻣﺮﻏﺎﻥ ﻭ ﭼﻪ ﺍﺯ ﮔﻮﺷﺘـﺨﻮﺍﺭﺍﻥ ﻭ ﭼﻪ ﺍﺯ ﮔﻴﺎﻩ ﺧﻮﺍﺭﺍﻥ‪ ،‬ﻣﺎ ﺁﺷﻜﺎﺭﺍ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ‬
‫ﺍﻳﻦ ﺧﻴﻤﻬﺎﻱ ﺳﺘﻮﺩﻩ ﺭﺍ ﻧﻤﻲ ﺩﺍﺭﻧﺪ‪ .‬ﻫﻤﺎﻥ ﺁﻫﻮ ﺭﺍ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﭼﻮﻥ ﻳﻜﻲ ﺑﻴﻔﺘﺪ ﻭ ﭘﺎﻳﺶ ﺑﺸﻜﻨﺪ‪ ،‬ﺩﻳﮕﺮﻱ ﺭﺍ ﭘﺮﻭﺍﻳﻲ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺷﺎﺩﺭﻭﺍﻥ ﻛﺴﺮﻭﻱ ﺍﻳﻠﻬﺎﻱ ﻛﻮﭺ ﻧﺸﻴﻦ ﺭﺍ ﺩﺭ ﺳﺎﻟﻬﺎﻱ ﮔﺬﺷﺘﻪ ﻣﻴﺸﻨﺎﺳﺎﻧﺪ ﻛﻪ ﺑﻪ ﺗﺎﺭﺍﺝ ﻭ ﺭﺍﻫﺰﻧﻲ ﻣﻴﭙﺮﺩﺍﺧﺘﻨﺪ‪.‬‬
‫‪٤٣‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻧﻴﺴﺖ‪ .‬ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﻫﻤﻴﻦ ﺭﺍ ﻣﻲ ﺑﻴﻨﻴـﻢ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﭼﻪ ﺟﺎﻱ ﺁﻧﺴﺖ ﻛﻪ ﺑﺪﺍﺳﺘﺎﻧﻬﺎ ﻭ ﺍﻓﺴﺎﻧﻪ ﻫﺎﻱ ﺷﻜﺎﺭﭼﻴـﺎﻥ ﻛﻪ ﺑﻴﺸﺘﺮﺷﺎﻥ‬
‫ﺩﺭﻭﻏﮕﻮ ﺑﺎﺷﻨﺪ ﮔﻮﺵ ﺩﻫﻴﻢ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ ﻛﻪ ﺑﻪ ﺩﻭ ﻧﺎﻣﻪ ﭘﺎﺳﺦ ﺩﺍﺩﻡ ﭼﻨﺪ ﻧﻜﺘﻪ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻡ‪:‬‬

‫‪١‬ـ ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ‪ ،‬ﺍﺯ ﺩﻳﺪﻩ ﭘﺮﻭﺍ ﺑﻪ ﻧﻴﻚ ﻭ ﺑﺪ ﺯﻧﺪﮔﺎﻧﻴﺴﺖ‪ ،‬ﻳﻚ ْ‬
‫ﺟﺴﺘﺎﺭ ﺧﺸﻚ ﺩﻳﻨﻲ ﺭﺍ‬
‫ﺩﻧﺒﺎﻝ ﻧﻤﻴﻜﻨﻴﻢ‪ .‬ﻣﺎ ﺩﻳﻦ ﺭﺍ ﻧﻴﺰ ﺟﺰ ﺑﺮﺍﻱ ﺑﻬﺘﺮ ﮔﺮﺩﺍﻧﻴﺪﻥ ﺯﻧﺪﮔﺎﻧﻲ ﻧﻤﻲ ﺧﻮﺍﻫﻴﻢ‪.‬‬
‫‪٢‬ـ ﺩﻳﻦ ﺑﻪ ﺁﻥ ﻣﻌﻨﻲ ﻛﻪ ﺧﻮﺍﺳﺖ ﻣﺎﺳﺖ ﺧﻮﺩ ﺩﺳﺘﮕﺎﻫﻴﺴﺖ ﻭ ﺯﻣﻴﻨﻪ ﺍﻱ ﺑﺮﺍﻱ ﮔﻔﺘﮕﻮﻫﺎﻱ ﺧﻮﺩ ﻣﻴﺪﺍﺭﺩ ﻛﻪ ﻭﻳﮋﻩ‬
‫ﺁﻧﺴﺖ‪ .‬ﻟﻴﻜﻦ ﺩﺭ ﻫﻤﺎﻧﺤﺎﻝ ﺑﺎ ﺩﺍﻧﺸﻬﺎ ﻫﻤﺪﻭﺵ ﺍﺳﺖ ﻭ ﺑﺎ ﻫﻢ ﺑﺴﺘﮕﻴـﻬﺎ ﻣﻴﺪﺍﺭﻧـﺪ‪.‬‬
‫‪٣‬ـ ﺧﻴﻤﻬﺎﻱ ﺳﺘﻮﺩﻩ ﺁﺩﻣﻲ )ﺧﻴﻤﻬﺎﻱ ﺭﻭﺍﻧﻲ( ﺍﺯ ﮔﻮﻫﺮ ﺍﻭﺳﺖ ﻭ ﺩﺭ ﺳﺎﻳﺔ ﻓﺮﻫﻨﮓ ﻳﺎ ﺯﻧﺪﮔﺎﻧﻲ ﺗﻮﺩﻩ ﺍﻱ ﭘﺪﻳﺪ ﻧﻴﺎﻣﺪﻩ‬
‫ﺍﺳﺖ ﻭ ﻧﻤﻲ ﺗﻮﺍﻧﺴﺖ ﺑﻴﺎﻳﺪ‪.‬‬
‫ﻧﺸﺴـــﺖ ﺷــﺸــــﻢ ‪:‬‬

‫ﻣﺎ ﺭﻭﺍﻥ ﺭﺍ ﺑﺪﺍﻧﺴﺎﻥ ﻛﻪ ﻓﻬﻤﻴﺪﻩ ﺩﻳﮕﺮﺍﻧﺴﺖ ﻧﻤﻴﺸﻨﺎﺳﻴﻢ ‪.‬‬

‫ﺑﺮﺍﻱ ﺍﻳﻦ ﻧﺸﺴﺖ ﮔﻔﺘﮕﻮﻳﻲ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﻣﻴﺪﺍﺷﺘﻢ‪ .‬ﻭﻟﻲ ﻣﻴﺒﺎﻳﺪ ﺁﻧﺮﺍ ﺑﻜﻨﺎﺭ ﮔﺰﺍﺭﻡ‪ .‬ﺍﻣﺮﻭﺯ ﺟﻮﺍﻧﻲ ﻛﺘﺎﺑﻲ ﺑﺪﺳﺖ ﻣﻦ ﺩﺍﺩ‬
‫ﻛﻪ ﭼﻮﻥ ﻧﮕﺎﻩ ﻛﺮﺩﻡ ﺩﻳﺪﻡ ﺍﺯ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺷﺎﺩﺭﻭﺍﻥ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻴﺴﺖ ﻛﻪ ﺯﻳﺮ ﻋﻨﻮﺍﻥ »ﺑﺸﺮ ﺍﺯ ﻧﻈﺮ ﻣـﺎﺩﻱ« ﺑﭽﺎﭖ ﺭﺳﻴﺪﻩ ﻭ‬
‫ﭼﻨﺪ ﺳﺎﺗﻲ‪ ١‬ﺭﺍ ﺍﺯ ﺁﻥ ﺧﻮﺍﻧﺪﻡ‪ .‬ﺍﻳﻨﺴﺖ ﻣﻴﺨﻮﺍﻫﻢ ﮔﻔﺘﮕﻮﻣﺎﻥ ﺩﺭ ﺁﻥ ﺯﻣﻴﻨﻪ ﺑﺎﺷـﺪ‪.‬‬
‫ﺁﻥ ﺟﻮﺍﻥ ﻣﻴﺨﻮﺍﺳﺖ ﻣﻦ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺧﻮﺍﻧﺪﻩ ﺩﺭ ﺑﺮﺍﺑﺮﺵ ﻛﺘﺎﺑﻲ ﻧﻮﻳﺴﻢ‪ .‬ﻣﻦ ﺍﺯ ﺍﻳﻨﺠﺎ ﺑﻪ ﻧﻜﺘﻪ ﺍﻱ ﭘﻲ ﺑﺮﺩﻡ‪ .‬ﻣﺎ ﭼﻮﻥ‬
‫ﻧﺎﻡ ﺭﻭﺍﻥ ﻣﻲ ﺑﺮﻳﻢ ﻭ ﺁﻧﺮﺍ ﺟﺰ ﺗﻦ ﻭ ﺟﺎﻥ ﻣﻴﺸﻤﺎﺭﻳﻢ‪ ،‬ﺍﺯ ﺍﻳﻨﺠﺎ ﻳﻚ ﺑﺪ ﻓﻬﻤﻲ ﺑﻤﻴﺎﻥ ﻣﻲ ﺁﻳﺪ‪ .‬ﻛﺴﺎﻧﻲ ﻣﻲ ﭘﻨﺪﺍﺭﻧﺪ ﻛﻪ‬
‫ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﻫﻤﺎﻥ ﺑﺎﻭﺭ ﺭﺍ ﻣﻴﺪﺍﺭﻳﻢ ﻛﻪ ﺻﻮﻓﻴﺎﻥ ﻭ ﭘﻴﺮﻭﺍﻥ ﻛﻴﺸﻬﺎ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪.‬‬
‫ﺻﻮﻓﻴﺎﻥ ﻭ ﭘﻴﺮﻭﺍﻥ ﻛﻴﺸﻬﺎ ﺗﻦ ﺭﺍ ﻗﺎﻟﺒﻲ ﻳﺎ ﻗﻔﺴﻲ ﺷﻨﺎﺧﺘﻪ ﻫﻤﻪ ﻛﺎﺭﻫﺎﻱ ﺁﺩﻣﻲ ﻭ ﻧﺸﺎﻧﻪ ﻫﺎﻱ ﺯﻧﺪﮔﻲ ﺭﺍ ﻛﻪ ﺩﺭﻭﺳﺖ ﺍﺯ‬
‫ﺁﻥ ﺭﻭﺍﻥ ﻣﻲ ﺷﻤﺎﺭﺩﻩ ﺍﻧﺪ‪ .‬ﻛـﺴﺎﻧﻲ ﻣﻲ ﭘﻨﺪﺍﺭﻧﺪ ﻛﻪ ﻣﺎ ﻧﻴﺰ ﺑﻪ ﺁﻥ ﺑﺎﻭﺭﻳﻢ ﻭ ﺍﻳﻨﺴﺖ ﺟﺴﺘﺠﻮﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺩﺭﺑﺎﺭﻩ‬
‫ﺁﺩﻣﻲ ﻭ ﻫﻤﺒﺴﺘﮕﻲ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ُﺳ ِﻬﺸﻬﺎ‪ ٢‬ﺑﻪ ﺁﻥ ﻛﺮﺩﻩ ﺍﻧﺪ ﺑﻪ ﺁﺧﺸـﻴﺞ ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﻣﻴﺸﻨﺎﺳﻨﺪ‪.‬‬
‫ﺑﺎﺭﻫﺎ ﺩﻳﺪﻩ ﺍﻡ ﻛﺴﺎﻧﻲ ﭼﻨﻴﻦ ﺍﻳﺮﺍﺩ ﻣﻴﮕﻴﺮﻧﺪ‪ :‬ﻛﺴﻴــﻜﻪ ﺧﺸﻢ ﻣﻴﮕﻴﺮﺩ ﻣﻲ ﺑﻴﻨﻴﻢ ﻛﻪ ﺗﻨﺶ ﻣﻴﻠﺮﺯﺩ‪ .‬ﻛﺴﻴﻜﻪ ﺷﺮﻡ ﻣﻴﻜﻨﺪ‬
‫ﺭﻧﮕﺶ ﺳﺮﺥ ﻣﻴﺸﻮﺩ‪ .‬ﺍﮔﺮ ﺍﻳﻨﻬﺎ ﺍﺯ ﺭﻭﺍﻧﺴﺖ ﭘﺲ ﺑﻪ ﺗﻦ ﭼﻜﺎﺭ ﺩﺍﺭﺩ؟!‪ .‬ﺍﺯ ﺍﻳﻦ ﺍﻳﺮﺍﺩﻫﺎ ﻭ ﻣﺎﻧﻨﺪ ﻫﺎﻱ ﺁﻥ ﭘﻴﺪﺍﺳـﺖ ﻛﻪ‬
‫ﺳﺨﻨﺎﻥ ﻣﺎ ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ ﺍﻧﺪ‪ .‬ﭼﻴﺰﻱ ﺷﻨﻴﺪﻩ ﻭ ﺍﺯ ﺩﻭﺭ ﺍﻳﺴﺘﺎﺩﻩ ﺑﻪ ﺍﻳﺮﺍﺩ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ‪.‬‬
‫ﻣﻦ ﺩﺭ ﻧﺸﺴﺘﻬﺎﻱ ﮔﺬﺷﺘﻪ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻡ ﻛﻪ ﺧﻮﺍﺳﺖ ﻣﺎ ﺍﺯ ﮔﻔﺘﮕﻮﻳﻲ ﻛﻪ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍﻥ ﻣﻴﻜﻨﻴﻢ ﺑﻴﺶ ﺍﺯ‬
‫ﻫﻤﻪ ﻧﺸﺎﻧﺪﺍﺩﻥ ﺳﺮﺷﺖ ﻧﻴﻚ ﻭ ﺳﺘﻮﺩﻩ ﺁﺩﻣﻴﺴﺖ‪ ،‬ﻧﺸﺎﻧﺪﺍﺩﻥ ﺁﻥ ﮔﻮﻫﺮﻳﺴﺖ ﻛﻪ ﺁﺩﻣﻲ ﻓﺰﻭﻧﺘﺮ ﺍﺯ‬
‫ﺟﺎﻧﻮﺭﺍﻥ ﻣﻴﺪﺍﺭﺩ ﻭ ﺍﻭ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﺁﻓﺮﻳﺪﮔﺎﻥ ﻣﻴﮕﺮﺩﺍﻧﺪ‪ .‬ﺑﻬﺮﺣﺎﻝ ﻣﺎ ﺭﻭﺍﻥ ﺭﺍ ﺑﺪﺍﻥ ﮔﻮﻧﻪ ﻛﻪ ﻓﻬﻤﻴﺪﻩ ﺻﻮﻓﻴﺎﻥ ﻭ‬
‫ﭘﻴﺮﻭﺍﻥ ﻛﻴﺶ ﻫﺎ ﺑﻮﺩﻩ ﻧﻤﻲ ﺷﻨﺎﺳﻴﻢ‪.‬‬
‫ﺁﻥ ﺳﺨﻨﺎﻧﻲ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺩﺭﺑﺎﺭﻩ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ﺳﻬﺸﻬﺎﻱ ﺁﺩﻣﻲ ﻭ ﻫﻤﺒﺴﺘﮕﻲ ﺁﻧﻬﺎ ﺑﺎ ﻣﻐﺰ ﻣﻴﮕﻮﻳﻨﺪ‪،‬‬
‫ﻣﺎ ﻫﻴﭽﮕﺎﻩ ﺍﻧﻜﺎﺭ ﻧﻤﻲ ﻛﻨﻴﻢ ﻭ ﻫﻴﭽﮕﺎﻩ ﺧﻮﺍﺳﺘﻤﺎﻥ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﻫﻤﻪ ﻛﺎﺭﻫﺎ ﺍﺯ ﺭﻭﺍﻧﺴﺖ ﻭ ﺧﻮﺩ ﻳﻜﺴﺮﻩ‬
‫ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺍﻧﺠﺎﻡ ﻣﻴﺮﺳﺎﻧﺪ‪ .‬ﻫﻴﭽﮕﺎﻩ ﺧﻮﺍﺳﺘﻤﺎﻥ ﺁﻥ ﻧﻴﺴﺖ ﻛﻪ ﺗﻦ ﺁﺩﻣﻲ ﻫﻤﭽﻮﻥ ﻏﻼﻑ ﻳﺎ ﻗﻔﺲ ﺍﺳﺖ‪.‬‬
‫ﻣﺎ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺑﺎﺭﻫﺎ ﻣﺜﻞ ﺯﺩﻩ ﮔﻔﺘﻪ ﺍﻳﻢ‪ :‬ﺩﺍﺳﺘﺎﻥ ﺗﻦ ﻭ ﺟﺎﻥ ﺑﺎ ﺭﻭﺍﻥ ﺩﺍﺳﺘﺎﻥ ﺍﺳﺐ ﺑﺎ ﺳﻮﺍﺭ‬
‫ﺁﻧﺴﺖ‪ .‬ﻳﻚ ﺁﺩﻣﻲ ﻛﻪ ﺳﻮﺍﺭ ﺍﺳﺐ ﮔﺮﺩﻳﺪﻩ ﭘﻴﺪﺍﺳﺖ ﻛﻪ ﺍﺳﺐ ﺟﺪﺍ ﻭ ﺳﻮﺍﺭ ﺟﺪﺍﺳﺖ ﻭ ﻫﺮﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺳﻬﺸﻬﺎ ﻭ‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺳﺎﺕ = ﺻﻔﺤﻪ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺳﻬﺶ = ﺍﺣﺴﺎﺱ‬
‫‪٤٥‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺩﻳﮕﺮﻱ ﻣﻴﺪﺍﺭﺩﻛﻪ ﭼﻪ ﺑﺴﺎ ﺑﺎ ﻫﻢ ﻧﺎ ﺳﺎﺯﮔﺎﺭ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﺍﮔﺮ ﺳﻮﺍﺭ ﺗﻮﺍﻧﺎ ﺑﺎﺷﺪ ﻟﮕﺎﻡ ﺍﺳﺐ ﺭﺍ ﺍﺳﺘﻮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﻭ ﺭﺍ‬
‫ﺭﺍﻩ ﺗﻮﺍﻧﺪ ﺑﺮﺩ ﻭ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻭ ﺳﻬﺸﻬﺎﻱ ﺧﻮﺩ ﺭﺍ ﺑﺪﺳﺘﻴﺎﺭﻱ ﺁﻥ ﺑﻜﺎﺭ ﺗﻮﺍﻧﺪ ﺑﺴﺖ‪.‬‬
‫ﺍﻳﻦ ﻣﺜﻞ ﺑﺮﺍﻱ ﺭﻭﺷﻨﻲ ﺳﺨﻨﺴﺖ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﻳﻦ ﻧﻜﺘﻪ ﺭﺍ ﺭﻭﺷﻦ ﻣﻴﮕﺮﺩﺍﻧﺪ ﻛﻪ ﺗﻦ ﻭ ﺟﺎﻥ ﺩﺭ ﺗﻨﻬﺎﻳﻲ ﭼﻴﺰﻳﺴﺖ‬
‫ﻭ ﺩﺍﺭﺍﻱ ﺳﻬﺸﻬﺎ ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺭﻭﺍﻥ ﻧﻴﺰ ﺳﻬﺸﻬﺎ ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎﻳﺶ ﺭﺍ ﺑﺪﺳﺘﻴﺎﺭﻱ ﻫﻤﺎﻥ ﺗﻦ ﻭ ﺟﺎﻥ‬
‫ﺑﻜﺎﺭ ﻣﻲ ﺑﻨﺪﺩ‪ .‬ﺍﻓﺰﺍﺭﻛﺎﺭﻫﺎﻱ ﺍﻭ ﺗﻦ ﻭ ﺟﺎﻧﺴـﺖ‪.‬‬
‫ﺭﻭﺯﻱ ﻳﻜﻲ ﭼﻨﻴﻦ ﻣﻴﮕﻔﺖ‪» :‬ﻛﺴﻴﻜﻪ ﻣﺮﻳﺾ ﻣﻴﺸﻮﺩ ﻣﺎ ﻣﻲ ﺑﻴﻨﻴﻢ ﺣﻮﺍﺱ ﺍﻭ ﻧﻴﺰ ﺍﺯ ﻛﺎﺭ ﻣﻲ ﺍﻓﺘﺪ«‪ .‬ﺍﻳﻦ ﺭﺍ ﺩﻟﻴﻞ‬
‫ﻣﻴﺂﻭﺭﺩ ﻛﻪ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ﺳﻬﺸﻬﺎﻱ ﺁﺩﻣﻲ ﻫﻤﻪ ﺍﺯ ﺗﻦ ﻣﺎﺩﻱ ﺍﻭﺳﺖ ﻭ ﻣﻴﺨﻮﺍﺳﺖ ﺍﻳﺮﺍﺩﻱ ﺑﮕﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﺑﮕﻴﺮﺩ‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﺳﺨﻨﺘﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺑﻴﻤﺎﺭ ﺭﺍﺳﺘﺴﺖ‪ .‬ﻭﻟﻲ ﻣﺎ ﻧﺨﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ ﺑﺎ ﺍﻳﻦ ﺍﻳﺮﺍﺩﻫﺎ ﺍﺯ ﺳﺨﻨﺎﻧﻴﻜﻪ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﮔﻔﺘﻪ ﺍﻳﻢ‬
‫ﻭ ﺧﻮﺩ ﭼﻴﺰﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻦ ﻭ ﺁﺷﻜﺎﺭﻳﺴﺖ ﺑﺎﺯ ﮔﺮﺩﻳﻢ‪ .‬ﺍﮔﺮ ﺩﺷﻮﺍﺭﻳﻬﺎﻳﻲ ﺩﺭ ﻣﻴﺎﻧﺴﺖ ﺑﺎﻳﺪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻳﺎ ﻣﺎ ﺍﺯ ﺭﺍﻫﺶ ﺑﻪ‬
‫ﺁﻧﻬﺎ ﺩﺭﺁﻳﻴﻢ ﻭ ﺩﺷﻮﺍﺭﻱ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﻳﻢ‪ .‬ﻣﺜﻼ ﺩﺍﺳﺘﺎﻥ ﺑﻴﻤﺎﺭ ﻭ ﺍﺯ ﻛﺎﺭ ﺍﻓﺘﺎﺩﻥ ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺍﻭ ﻛﻪ ﺷﻤﺎ ﻣﻴﮕﻮﻳﻴﺪ‪ ،‬ﺍﻳﺮﺍﺩﻱ‬
‫ﺑﻤﺎ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﻣﺎ ﻧﮕﻔﺘﻪ ﺍﻳﻢ ﻛﻪ ﺭﻭﺍﻥ ﺧﻮﺩ ﻳﻜﺴﺮﻩ ﺩﺭ ﻣﻲ ﻳﺎﺑﺪ ﻳﺎ ﻛﺎﺭﻫﺎﻳﻲ ﺑﻪ ﺍﻧﺠﺎﻡ ﻣﻴﺮﺳﺎﻧﺪ‪.‬ﻛﺎﺭﻫﺎﻱ ﺭﻭﺍﻥ‬
‫ﺑﺪﺳﺘﻴﺎﺭﻱ ﺗﻦ ﻭ ﺟﺎﻧﺴﺖ ﻭ ﭼﻮﻥ ﺗﻦ ﻭ ﺟﺎﻥ ﺑﻴﻤﺎﺭ ﺑﻮﺩ‪ ،‬ﺭﻭﺍﻥ ﺍﺯ ﻛﺎﺭ ﺑﺎﺯ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﻛﺴﺎﻥ ﺑﺎﻳﺪ ﻛﺘﺎﺑﻬﺎﻱ ﻣﺎ ﺭﺍ ﺑﺨﻮﺍﻧﻨﺪ ﻭ ﺳﺨﻨﺎﻥ ﻣﺎ ﺭﺍ ﻧﻴﻚ ﻓﻬﻤﻨﺪ‪ .‬ﺍﻣﺎ ﺩﺭﺑﺎﺭﻩ ﻛﺘﺎﺏ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ‪ ،‬ﭼﻨﺪ ﺳﺎﺗﻲ ﺭﺍ ﻛﻪ‬
‫ﺍﺯ ﺁﻏﺎﺯﺵ ﺧﻮﺍﻧﺪﻡ‪ ،‬ﺷﺎﺩﺭﻭﺍﻥ ﺩﻛﺘﺮ ﺑﮕﻔﺘﮕﻮ ﺍﺯ ﺁﺩﻣﻲ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺁﻧﺮﺍ ﺍﺯ ﺩﻳﺪﻩ ﺩﺍﻧﺸﻬﺎﻱ ﻣﺎﺩﻱ ﺯﻳﺮ ﺟﺴﺘﺠﻮ ﮔﺮﻓﺘﻪ‪ .‬ﺁﻧﭽﻪ‬
‫ﻣﻦ ﺩﻳﺪﻡ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﺳﺖ ﻛﻪ ﺳﺮﭼﺸﻤﻪ ﻫﻤﻪ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ﺳﻬﺸﻬﺎﻱ ﺁﺩﻣﻲ ﻣﻐﺰ ﺍﻭﺳﺖ‪ ،‬ﻭ ﺑﺮﺍﻱ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ‬
‫ﺳﻬﺸﻬﺎ ﺟﺎﻳﮕﺎﻫﻲ ﺩﺭ ﻣﻐﺰ ﻧﺸﺎﻧﺪﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺭﺍ ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ ﺍﺯ ﮔﻔﺘﻪ ﻫﺎﻱ ﺍﻭ ﻣﻲ ﺁﻭﺭﻡ‪:‬‬
‫»ﺩﺭ ﺩﻭﺭﻩ ﻫﺎﻱ ﮔﺬﺷﺘﻪ ﺭﻭﺡ ﺭﺍ ﻣﻮﺟﻮﺩ ﻣﺴﺘﻘﻞ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ‪ .‬ﺣﻜﻤﺎﻱ ﻗﺪﻳﻢ ﻳﻮﻧﺎﻥ ﻣﺎﻧﻨﺪ ﺑﻘﺮﺍﻁ ﻣﺤﻞ ﺭﻭﺡ ﺭﺍ ﺩﺭ‬
‫ﺳﻠﺴﻠﻪ ﻋﺼﺒﻲ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ‪ .‬ﺩﻛﺎﺭﺕ ﺭﻭﺡ ﺭﺍ ﻣﻮﺟﻮﺩ ﺳﻴﺎﻟﻲ ﻓﺮﺽ ﻣﻴﻜﺮﺩ‪ .‬ﻋﺮﻓﺎﻥ ﻋﻘﻴﺪﻩ ﺩﺍﺷﺖ ﺭﻭﺡ ﺑﺠﺴﻢ ﻋﺎﺷﻖ ﻣﻴﺸﻮﺩ‪.‬‬
‫ﻋﻠﻢ ﺟﺪﻳﺪ ﺧﻂ ﻗﺮﻣﺰ ﺑﺮﻭﻱ ﺍﻳﻦ ﻣﻮﻫﻮﻣﺎﺕ ﻛﺸﻴﺪﻩ ﺛﺎﺑﺖ ﻧﻤﻮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺭﻭﺡ ﺑﻌﻨﻮﺍﻥ ﻣﻮﺟﻮﺩ ﻣﺴﺘﻘﻞ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﺑﻠﻜﻪ‬
‫ﻣﺠﻤﻮﻋﻪ ﺍﻱ ﺍﺯ ﺧﻮﺍﺹ ﻣﺎﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻫﻮﺵ‪ ،‬ﺫﻛﺎﻭﺕ‪ ،‬ﺍﺭﺍﺩﻩ‪ ،‬ﺍﺯ ﺧﻮﺍﺹ ﻃﺒﻘﻪ ﺧﺎﻛﺴﺘﺮﻱ ﺧﺎﺭﺝ ﺩﻣﺎﻍ ﺑﺰﺭﮒ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺩﻣﺎﻍ ﻛﺒﻮﺗﺮﻱ ﺭﺍ ﺑﺮﺩﺍﺭﻧﺪ‬
‫ﻧﻤﻴﻤﻴﺮﺩ‪ .‬ﻭﻟﻲ ﺍﺭﺍﺩﻩ ﻭﻱ ﺳﻠﺐ ﻣﻴﺸـﻮﺩ‪ .‬ﻣﺜﻼ ﺍﮔﺮ ﻏﺬﺍ ﺑﺪﻫﻨﺪ ﻣﻴﺨﻮﺭﺩ ﻭ ﻫﻀﻢ ﻣﻴﻜﻨﺪ ﻭ ﺍﮔﺮ ﻧﺪﻫﻨﺪ ﻭ ﺩﺍﻧﻪ ﺭﺍ ﻧﺰﺩ ﻭﻱ ﺑﺮﻳﺰﻧﺪ‬
‫)ﻧﻤﻲ ﺧﻮﺭﺩ( ﻭ ﺍﺯ ﮔﺮﺳﻨﮕﻲ ﻣﻴﻤﻴﺮﺩ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻧﺨﺴﺖ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺍﻳﻦ ﮔﻔﺘﻪ ﻫﺎ ﭘﻴﺶ ﺍﺯ ﺳﺨﻨﺎﻥ ﻣﺎ ﮔﻔﺘﻪ ﺷﺪﻩ‪ .‬ﺳﺨﻨﺎﻥ ﻣﺎ ﺗﺎﺯﻩ ﺗﺮ ﺍﺯ ﺍﻳﻨﻬﺎﺳﺖ‪.‬‬
‫ﺍﮔﺮ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺯﻧﺪﻩ ﺑﻮﺩﻱ ﻭ ﺳﺨﻨﺎﻥ ﻣﺎ ﺭﺍ ﺷﻨﻴﺪﻱ ﮔﻤﺎ ِﻥ ﺑﻴﺸﺘﺮ ﺁﻧﺴﺖ ﻛﻪ ﺗﻜﺎﻧﻲ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﺍﻭ ﭘﺪﻳﺪ ﺁﻣﺪﻱ‪.‬‬
‫ﺩﻭﻡ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﻛﻪ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﻭ ﺩﻳﮕﺮ ﭘﻴﺮﻭﺍﻥ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﻫﻨﻮﺯ ﺑﻴﮕﻤﺎﻥ ﻧﺸﺪﻩ ﻭ ﻛﺴﺎﻧﻲ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ‬
‫ﺍﺭﻭﭘﺎ ﺁﺧﺸﻴـﺞ ﺁﻧﻬﺎ ﺭﺍ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻓﻼﻣﺎﺭﻳﻮﻥ ﺩﺍﻧﺸﻤﻨﺪ ﺳﺘﺎﺭﻩ ﺷﻨﺎﺱ ﻓﺮﺍﻧﺴﻪ ﺍﻱ ﻛﺘﺎﺑﻲ ﺯﻳﺮﻋﻨﻮﺍﻥ »ﺭﺍﺯﻫﺎﻱ ﻣﺮﮒ«‬
‫ﻧﻮﺷﺘﻪ ﻛﻪ ﺑﻔﺎﺭﺳﻲ ﻧﻴﺰ ﺗﺮﺟﻤﻪ ﺷـﺪﻩ ﻛﻪ ﺑﺎﺷﺪ ﻛﺴﺎﻧﻲ ﺍﺯ ﺷﻤﺎ ﺁﻧﺮﺍ ﺧﻮﺍﻧﺪﻩ ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﻓﻼﻣﺎﺭﻳﻮﻥ ﺑﮕﻔﺘﺎﺭ ﺩﺭﺍﺯﻱ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﮔﻔﺘﻪ ﻫﺎﻱ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺑﺮﺧﺎﺳﺘﻪ‪ ،‬ﻭ ﭼﻮﻥ ﺑﺮﺧﻲ ﺍﺯ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺍﻭ ﺩﺭ ﺧﻮﺭ ﺍﺭﺟﺴﺖ ﺗﻜﻪ ﻫﺎﻳﻲ ﻧﻴﺰ ﺍﺯ ﺁﻥ‬
‫ﺑﻌﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﺑﺮﺍﻳﺘﺎﻥ ﻣﻴﺨﻮﺍﻧﻢ‪ .‬ﻣﻴﮕﻮﻳﺪ‪:‬‬
‫‪٤٦‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫»ﺣﺎﻝ ﺑﺒﻴﻨﻴﻢ ﻣﻐﺰ ﭼﻴﺴﺖ؟‪ .‬ﻣﻐﺰ ﻋﻀﻮ ﻓﻜﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺗﺮﺩﻳﺪﻱ ﻧﻴﺴﺖ‪ .‬ﻭﻟﻲ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺑﺮﺧﻼﻑ ﻋﻘﺎﻳﺪ‬
‫ﻣﺘﻘﺪﻣﻴﻦ ﺗﻤﺎﻣﻲ ﺁﻥ ﻧﻴﺰ ﺑﺮﺍﻱ ﻓﻜﺮ ﻭ ﺯﻧﺪﮔﻲ ﻻﺯﻡ ﻧﻴﺴﺖ‪ .‬ﺩﻭﺳﺖ ﺩﺍﻧﺸﻤﻨﺪ ﻣﻦ )ﺍﺩﻣﻮﻧﺪ ﭘﺮﻳﻪ( ﺩﺭ ﻓﺮﻫﻨﮕﺴﺘﺎﻥ ﻋﻠﻮﻡ‬
‫ﺩﺭﺟﻠﺴﻪ ‪٢٢‬ﺩﺳﺎﻣﺒﺮ ‪ ١٩١٣‬ﭼﻨﻴﻦ ﮔﻔﺖ‪ :‬ﻣﺮﺩﻱ ﻣﻐﺰﺵ ﺑﻪ ﻳﻚ ﻣﺠﻤﻮﻋﻪ ﭼﺮﻛﻲ ﻣﺒﺪﻝ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﻌﻬﺬﺍ ﺑﺪﻭﻥ ﻫﻴﭽﮕﻮﻧﻪ‬
‫ﺩﺭﺩ ﻭ ﺍﺧﺘﻼﻝ ﺭﻭﺣﻲ ﺗﺎ ﻳﻜﺴﺎﻝ ﺑﺰﻳﺴﺖ‪.‬‬
‫ﺩﺭ ﮊﻭﻳﻴﻪ ‪ ١٩١٤‬ﺩﻛﺘﺮ ﻫﺎﻟﻮﭘﺮ ﺩﺭ ﻫﻴﺌﺖ ﺟﺮﺍﺣﺎﻥ ﭼﻨﻴﻦ ﺑﻴﺎﻥ ﻛﺮﺩ‪ :‬ﺩﺧﺘﺮ ﺟﻮﺍﻧﻲ ﺑﻮﺍﺳﻄﻪ ﺳﻘﻮﻁ ﺍﺯ ﻗﻄﺎﺭ ﻣﻐﺰﺵ‬
‫ﺁﺳﻴﺐ ﺩﻳﺪﻩ ﺑﻮﺩ‪ .‬ﻗﺴﻤﺘﻲ ﺍﺯ ﺍﺳﺘﺨﻮﺍﻥ ﺭﺍ ﺑﺮﺩﺍﺷﺘﻢ ﻭ ﺩﺭ ﻣﻌﺎﻳﻨﻪ ﻣﻐﺰ ﺩﻳﺪﻩ ﺷﺪ ﻛﻪ ﻗﺴﻤﺖ ﻋﻤﺪﻩ ﺁﻥ ﺑﻜﻠﻲ ﻟﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﮔﺮ ﭼﻪ ﻣﻌﺎﻟﺠﺎﺕ ﻃﺒﻲ ﻧﻤﻲ ﺗﻮﺍﻧﻨﺪ ﻋﻀﻮ ﻟﻄﻴﻔﻲ ﭼﻮﻥ ﻣﻐﺰ ﺭﺍ ﭘﺲ ﺍﺯ ﻟﻪ ﺷﺪﻥ ﺑﺤﺎﻝ ﺍﻭﻟﻴﻪ ﺑﺮﮔﺮﺩﺍﻧﻨﺪ ﻣﻌﺬﻟﻚ ﺑﻴﻤﺎﺭ ﻧﺠﺎﺕ‬
‫ﻳﺎﻓﺖ‪.‬‬
‫ﺩﺭ ‪٢٤‬ﻣﺎﺭﺱ ‪ ١٩١٧‬ﺩﺭ ﻓﺮﻫﻨﮕﺴﺘﺎﻥ ﻋﻠﻮﻡ‪ ،‬ﺩﻛﺘﺮ ﻛﭙﻦ ﺳﺮﺑﺎﺯ ﻣﺠﺮﻭﺣﻲ ﺭﺍ ﻋﻤﻞ ﻛﺮﺩ ﻭ ﻗﺴﻤﺘﻲ ﺍﺯ ﻣﻐﺰ ﺭﺍ ﺑﺮﺩﺍﺷﺖ‪.‬‬
‫ﻣﺮﻳﺾ ﺷﻔﺎ ﻳﺎﻓﺖ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﺩﺭ ﺣﺎﻻﺕ ﺭﻭﺣﻲ ﺍﻭ ﺍﺧﺘﻼﻟﻲ ﺍﻳﺠﺎﺩ ﺷﻮﺩ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﻣﺜﺎﻟﻬﺎ ﻓﺮﺍﻭﺍﻥ ﻣﻴﺘﻮﺍﻥ ﺫﻛﺮ ﻛﺮﺩ‪ .‬ﻭﻟﻲ ﺑﻪ ﺍﻃﺎﻟﻪ ﻛﻼﻡ‪ ١‬ﻧﭙﺮﺩﺍﺯﻳﻢ‪.‬‬
‫ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺩﺭ ﺍﻳﻦ ﻗﺒﻴﻞ ﻣﻮﺍﺭﺩ ﻗﺴﻤﺘﻲ ﺍﺯ ﻣﻐﺰ ﺑﺎﻗﻲ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ ﻭ ﻫﻤﻴﻦ ﻳﻚ ﻗﺴﻤﺖ ﻭ ﻟﻮ ﺁﻧﻜﻪ ﻣﻘﺪﺍﺭ ﻛﻤﻲ‬
‫ﻫﻢ ﺑﺎﺷﺪ‪ ،‬ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﺭﻭﺡ ﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪.‬‬
‫ﺍﮔﺮ ﻣﺘﺨﺼﺼﻴﻦ ﻓﻦ ﻛﺎﻟﺒﺪ ﺷﻜﺎﻓﻲ‪ ،‬ﺭﻭﺡ ﺭﺍ ﺩﺭ ﻧﻮﻙ ﭼﺎﻗﻮﻱ ﺧﻮﺩ ﻧﻤﻲ ﻳﺎﺑﻨﺪ ﺑﻪ ﺩﻟﻴﻞ ﺍﻳﻨﺴﺖ ﻛﻪ ﺭﻭﺡ ﺁﻧﺠﺎ ﻧﻴﺴﺖ‬
‫ﻭ ﺍﮔﺮ ﭘﺰﺷﻜﺎﻥ ﻭ ﻓﻴﺰﻳﻮﻟﻮﮊﻳﺴﺘﻬﺎ ﻗﻮﺍﻱ ﺭﻭﺣﻲ ﺍﻧﺴﺎﻧﺮﺍ ﺧﺎﺻﻴﺖ ﻣﺎﺩﻩ ﻣﻐﺰ ﻣﻲ ﭘﻨﺪﺍﺭﻧﺪ ﺩﺭ ﺍﺷﺘﺒﺎﻩ ﺑﺰﺭﮔﻲ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﻭﺟﻮﺩ‬
‫ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍﺯ ﻣﺎﺩﻩ ﺧﺎﻛﺴﺘﺮﻱ ﻭ ﺳﻔﻴﺪ ﻣﻐﺰ ﭼﻴﺰ ﺩﻳﮕﺮﻱ ﻫﻢ ﻫﺴﺖ«‪.‬‬
‫ﺍﻳﻨﻬﻢ ﮔﻔﺘﻪ ﻫﺎﻱ ﻓﻼﻣﺎﺭﻳﻮﻥ‪ .‬ﺍﮔﺮ ﭼﻪ ﻣﻦ ﺑﻪ ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪ ﻓﺮﺍﻧﺴﻪ ﺍﻱ ﭼﻨﺪﺍﻥ ﺩﻟﮕﺮﻣﻲ ﻧﻤﻲ ﺩﺍﺭﻡ ﻭ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺳﺨﻨﺎﻥ‬
‫ﺍﻭ ﺩﺭ ﻫﻤﻴﻦ ﻛﺘﺎﺏ ﺟﺰ ﺍﺯ ﺭﻭﻱ ﭘﻨﺪﺍﺭﭘﺮﺳﺘﻲ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻲ ﭼﻮﻥ ﺍﻳﻦ ﺗﻜﻪ ﻫﺎ ﺭﻭﻳﻪ‪ ٢‬ﺩﺍﻧﺸﻲ ﻣﻴﺪﺍﺭﺩ ﻭ ﺩﺍﺳﺘﺎﻥ ﺁﺯﻣﺎﻳﺸﻬﺎﻳﻴﺴﺖ‬
‫ﻛﻪ ﺩﺍﻧﺸﻤﻨـﺪﺍﻧﻲ ﻛﺮﺩﻩ ﺍﻧﺪ ﻣﻴﺒﺎﻳﺪ ﺍﺭﺝ ﮔﺰﺍﺭﻳﻢ ﻭ ﺷﻤﺎ ﻣﻲ ﺑﻴﻨﻴﺪ ﻛﻪ ﺍﻳﻨﻬﺎ ﺑﻮﺍﺭﻭﻧﻪ ﮔﻔﺘﻪ ﻫﺎﻱ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﺮﺍ ﻣﻲ ﮔﻮﻳﻢ‬
‫ﺗﺎ ﺑﺪﺍﻧﻴﺪ ﻛﻪ ﺍﻳﻦ ﺳﺨﻨﺎﻥ ﺩﺭ ﻣﻴﺎﻥ ﺧﻮﺩ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻴﭽﻮﻥ ﻭ ﭼﺮﺍ ﻧﮕﺮﺩﻳﺪﻩ‪.‬‬
‫ﺍﮔﺮ ﮔﻔﺘﻪ ﻫﺎﻱ ﺩﻛﺎﺭﺕ ﻭ ﺩﻳﮕﺮﺍﻥ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﺧﺎﻡ ﻣﻴﺒﻮﺩﻩ ﺩﻟﻴﻞ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﻫﺮﭼﻪ ﭘﻴﺮﻭﺍﻥ‬
‫ﻣﺎﺩﻳﮕﺮﻱ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ ﮔﻔﺘﻨﺪ ﺑﻴﭽﻮﻥ ﻭ ﭼﺮﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺷﻮﺩ‪.‬‬
‫ﺳـﻮﻡ ﺍﻳﻦ ْ‬
‫ﺟﺴﺘﺎﺭ ﻛﻪ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ﺧﻮﺍﻫﺎﻛﻬﺎ ﻫﻤﺒﺴﺘﮕﻲ ﺑﺎ ﻣﻐﺰ ﺩﺍﺭﺩ ﭼﻨﺪﺍﻥ ﻛﻪ ﭘﻨﺪﺍﺷﺘﻪ ﻣﻴﺸﻮﺩ‪ ،‬ﻧﺎﺳﺎﺯﮔﺎﺭ ﺑﺎ‬
‫ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﻧﻴﺴﺖ‪ .‬ﺯﻳﺮﺍ ﭼﻨﺎﻧﻜﻪ ﺑﺎﺭﻫﺎ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻳﻢ ﻣﺎ ﺟﺎﻧﻮﺭﺍﻥ ﺭﺍ ِﺑﻬﻤﺎﻥ ﮔﻮﻧﻪ ﻣﻲ ﺷﻨﺎﺳﻴﻢ ﻛﻪ ﺩﺍﻧﺸﻬﺎ ﻧﺸﺎﻥ‬
‫ﻣﻴﺪﻫﺪ‪ .‬ﺩﺭﺑﺎﺭﻩ ﻛﺎﺭﻫﺎﻱ ﺗﻨﻲ ﻭ ﻣﻐﺰﻱ ﺁﻧﻬﺎ ﻫﺮﭼﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺎ ﺩﻟﻴﻞ ﺑﮕﻮﻳﻨﺪ ﻣﺎ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻳﻢ ﻭ ﻣﻲ ﭘﺬﻳﺮﻳﻢ‪ .‬ﺁﺩﻣﻲ ﻧﻴﺰ ﺍﺯ‬
‫ﺭﻭﻱ ﺳﺮﺷﺖ ﺟﺎﻧﻲ ﻫﻤﺎﻧﺤﺎﻝ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪﻩ ﻛﻪ ﺳﺮﭼﺸﻤﻪ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ﺧﻮﺍﻫﺎﻛﻬﺎﻱ ﺁﺩﻣﻲ‬
‫ﻣﻐﺰ ﺍﻭﺳﺖ ﻣﺎ ﺩﺭ ﺯﻣﻴﻨﻪ ﺩﺭﻳﺎﻓﺖ ﻫﺎ ﻭﺧﻮﺍﻫﺎﻙ ﻫﺎﻱ ﺟﺎﻧﻲ ﺍﻳﺮﺍﺩﻱ ﻧﺨﻮﺍﻫﻴﻢ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻧﺎﺳﺎﺯﮔﺎﺭ ﺑﺎ‬
‫ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﻧﻴﺴﺖ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺍﻃﺎﻟﻪ ﻛﻼﻡ = ﺩﺭﺍﺯﻱ ﺳﺨﻦ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺭﻭﻳﻪ ) ﺑﺮ ﻭﺯﻥ ﻣﻮﻳﻪ( = ﻇﺎﻫﺮ ‪ ،‬ﺻﻮﺭﺕ‬
‫‪٤٧‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﮔﻔﺘﮕﻮﻱ ﻣﺎ ﻫﻤﻪ ﺩﺭﺑﺎﺭﻩ ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺭﻭﺍﻧﻴﺴـﺖ‪ .‬ﮔﻔﺘﻪ ﻫﺎﻱ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺩﺭﺍﻳﻦ ﺑﺎﺭﻩ ﺑﺎ ﺁﻣﻴﻐﻬﺎﻳﻲ ﻛﻪ ﻣﺎ‬
‫ﻣﻴﺪﺍﻧﻴﻢ ﺭﺍﺳﺖ ﻧﻤﻲ ﺁﻳﺪ‪ .‬ﻧﻴﻚ ﺭﻭﺷﻨﺴﺖ ﻛﻪ ﺟﺴﺘﺠﻮﻱ ﺁﻧﺎﻥ ﺩﺭﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺧﺎﻣﺴﺖ‪ ،‬ﻧﺎﺭﺳﺎﺳﺖ‪.‬‬
‫ﺯﻳﺮﺍ ﭼﻨﺎﻧﻜﻪ ﺩﻳﺪﻳﺪ ﺁﻧﺎﻥ ﺍﻳﻦ ﺑﺨﺶ ﺍﺯ ﺧﻴﻤﻬﺎ ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎﻱ ﺁﺩﻣﻲ ﺭﺍ ﻛﻢ ﺷﻨﺎﺧﺘﻪ ﺑﻠﻜﻪ ﻫﻴﭻ ﻧﺸﻨﺎﺧﺘﻪ‬
‫ﺍﻧﺪ ﻭ ﺁﺩﻣﻲ ﺭﺍ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺑﺎ ﭼﻬﺎﺭﭘﺎﻳﺎﻥ ﻳﻜﺴﺎﻥ ﮔﺮﻓﺘﻪ ﺍﺯ ﺑﺮﺗﺮﻳﻬﺎ ﻭ ﻓﺰﻭﻧﻴﻬﺎﻱ ﺁﺩﻣﻲ ﻛﻪ ﺑﺴﻴﺎﺭ ﺭﻭﺷﻨﺴﺖ‬
‫ﭼﺸﻢ ﭘﻮﺷﻴﺪﻩ ﺍﻧﺪ‪ .‬ﺩﻳﮕﺮ ﭼﻪ ﺧﺎﻣﻲ ﺑﺪﺗﺮ ﺍﺯ ﺍﻳﻦ؟!‪ .‬ﭼﻪ ﻧﺎﺭﺳﺎﻳﻲ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻳﻦ؟!‪.‬‬
‫ﺁﻧﮕﺎﻩ ﻣﺎ ﺩﻟﻴﻠﻬﺎﻱ ﺭﻭﺷﻦ ﺑﻠﻐﺰﺵ ﻓﻬﻤﻬﺎ ﻭ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﻴﺪﺍﺭﻳﻢ‪ .‬ﭼﻨﺎﻧﻜﻪ ﻳﻜﺒﺎﺭ ﺩﻳﮕﺮ ﻫﻢ ﮔﻔﺘﻪ ﺍﻡ‬
‫ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺩﺭﺑﺎﺭﻩ ﺍﻧﺪﻳﺸﻪ ﻭ ﻣﻐﺰ ﺁﺩﻣﻲ ﭼﻨﻴﻦ ﻣﻲ ﻧﻮﻳﺴﺪ‪» :‬ﻓﻘﻂ ﺑﺎ ﻣﻐﺰ ﻣﻴﺘﻮﺍﻥ ﻓﻜﺮ ﻛﺮﺩ‪ .‬ﻣﻐﺰ ﻣﺎﺩﻩ ﻭ ﻓﻜﺮ ﻳﻜﻲ ﺍﺯ ﺧﻮﺍﺹ‬
‫ﺍﻳﻦ ﻣﺎﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺠﺮﺑﻪ ﺑﻤﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻛﻪ ﺍﮔﺮ ﻣﺤﻴﻂ ﻣﺎﺩﻱ )ﻧﻮﺭ‪ ،‬ﺩﺭﺟﻪ ﺣﺮﺍﺭﺕ‪ ،‬ﺭﻃﻮﺑﺖ ﻭ ﻏﻴﺮﻩ( ﺗﻐﻴﻴﺮﻛﻨﺪ ﺩﺭ‬
‫ﺳﺎﺧﺘﻤﺎﻥ ﻭ ﻃﺮﺯ ﻋﻤﻞ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ ﻧﻴﺰ ﺗﻐﻴﻴﺮﺍﺕ ﻧﻈﻴﺮ ﺁﻥ ﺑﻈﻬﻮﺭ ﻣﻴﺮﺳﺪ‪ .‬ﻣﻐﺰ ﻧﻴﺰ ﻛﺎﻣﻼ ﺗﺎﺑﻊ ﺁﻥ ﻗﺎﻧﻮﻧﺴﺖ«‪ .‬ﻣﺎ ﻫﻤﻴﻦ‬
‫ﺟﻤﻠﻪ ﻫﺎ ﺭﺍ ﺑﻪ ﺭﺳﻴﺪﮔﻲ ﮔﺰﺍﺭﻳﻢ‪:‬‬
‫ﺍﻳﻨﻬﺎ ﺍﺯ ﺩﻳﺪﻩ ﺩﺍﻧﺸﻬﺎ ﺭﺍﺳﺘﺴﺖ‪ .‬ﺍﺯ ﺭﻭﻱ ﺑﺮﺩﺍﺷﺘﻲ ﻛﻪ ﺩﺍﻧﺸﻬﺎ ﻭ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﺑﺮﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻧﻪ ﺗﻨﻬﺎ‬
‫ﺍﻧﺪﻳﺸﻪ‪ ،‬ﻫﻤﻪ ﺳﻬﺸﻬﺎ ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎ ﺍﺯ»ﺧﻮﺍﺹ« ﻣﺎﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭﻟﻲ ﺍﺯ ﺁﻧﺴﻮ ﺍﮔﺮ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺭﺍﺳﺘﺴﺖ ﺑﺎﻳﺪ ﺩﺭﺟﻬﺎﻥ ﻧﻴﻚ ﻭ ﺑﺪ ﻭ ﺯﺷﺖ ﻭ ﺯﻳﺒﺎ ﻧﺒﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﻧﻴﻚ‬
‫ﻭ ﺑﺪ ﻭ ﺯﺷﺖ ﻭ ﺯﻳﺒﺎ ﺑﺴﺘﻪ ﺑﻪ ﺍﻧﺪﻳﺸﻪ ﻳﺎ ﺩﺭﻳﺎﻓﺖ ﺁﺩﻣﻴﺴﺖ‪ .‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻳﻨﻬﺎ ﻧﻴﺰ ﺑﺴﺘﻪ ﺑﻪ »ﻣﺤﻴﻂ« ﺍﺳﺖ‬
‫ﻛﻪ ﺍﮔﺮ ﻋﻮﺽ ﺷﺪ ﺍﻧﺪﻳﺸﻪ ﻳﺎ ﺩﺭﻳﺎﻓﺖ ﻧﻴﺰ ﻋﻮﺽ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﻣﺜﻼ ﺷﻤﺎ ﭼﻴﺰﻱ ﺭﺍ ﺩﺭ ﺍﻳﻨﺠﺎ ﻧﻴﻚ ﻣﻲ ﺷﻨﺎﺳﻴﺪ‪.‬‬
‫ﻭﻟﻲ ﺍﮔﺮ ﺑﺠﺎﻱ ﺩﻳﮕﺮﻱ ﺭﻓﺘﻴﺪ ﻳﺎ ﺣﺎﻟﺘﺎﻥ ﺩﻳﮕﺮ ﺷﺪ ﭼﻪ ﺑﺴـﺎ ﻛﻪ ﺁﻧﺮﺍ ﺑﺪ ﺷﻨﺎﺳﻴﺪ‪.‬‬
‫ﭘﻴﺮﻭﺍﻥ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻱ ﻫﻤﻴﻦ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺍﻧﺪ ﻭ ﭼﻨﺎﻧﻜﻪ ﮔﻔﺘﻪ ﺍﻳﻢ ﻳﻜﻲ ﺍﺯ ﻫﻮﺩﻩ ﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺯﻳﺎﻧﻤﻨﺪ ﻣﺎﺩﻳﮕﺮﻱ‬
‫ﻫﻤﻴﻦ ﻧﺸﻨﺎﺧﺘﻦ ﻧﻴﻚ ﻭ ﺑﺪ ﻣﻲ ﺑﺎﺷﺪ‪ .‬ﺯﻳﺮﺍ ﺍﻳﻦ ﻋﻨﻮﺍﻥ ﺑﺪﺳﺖ ﺩﻏﻠﻜﺎﺭﺍﻥ ﻭ ﻫﻮﺳﺒﺎﺯﺍﻥ ﻭ ﺑﺪﻛﺎﺭﺍﻥ‬
‫ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻫﺮ ﻛﺎﺭ ﭘﺴﺖ ﻭ ﺑﺪﻱ ﻛﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑﺮﻣﻴﺨﻴﺰﻧﺪ ﻭ ﭼﻮﻥ ﻛﺴﻲ ﺍﻳﺮﺍﺩ ﮔﺮﻓﺖ ﻛﻪ ﺍﻳﻦ‬
‫ﻛﺎﺭ ﺑﺪﻳﺴﺖ ﺑﻔﻠﺴﻔﻪ ﺑﺎﻓﻲ ﭘﺮﺩﺍﺧﺘﻪ ﻣﻴﮕﻮﻳﻨﺪ‪ :‬ﻧﻴﻚ ﻭﺑﺪ ﭼﻴﺴﺖ؟!‪ .‬ﻫﺮﻛﺴﻲ ﻫﺮ ﭼﻴﺰﻱ ﺭﺍ ﻛﻪ ﺧﻮﺍﺳﺖ‬
‫ﻧﻴﻚ ﻣﻲ ﺷﻨﺎﺳﺪ ﻧﺨﻮﺍﺳﺖ ﺑﺪ ﻣﻲ ﺷﻤﺎﺭﺩ!‪.‬‬
‫ﺍﺯ ﺁﻧﺴﻮ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺮﺩﻡ ﺷﻨﻴﺪﻩ ﻭﻳﺎﺩ ﮔﺮﻓﺘﻪ ﺍﻧﺪ»ﻃﺮﺯ ﺗﻔﻜﺮ ﻫﺮ ﻛﺴﻲ ﺟﺪﺍﺳﺖ‪ .‬ﺑﺴﺘﻪ ﺑﻪ ﺳﺎﺧﺘﻤﺎﻥ ﻣﻐﺰ ﺍﺳﺖ«‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ‬
‫ﺩﺳﺘﺎﻭﻳﺰ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﻛﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻣﻴﻎ ﻫﺎ ﺑﺎﻳﺴﺘﻨﺪ ﻭ ﺑﻬﻴﭻ ﺭﺍﻫﻲ ﺩﺭ ﻧﻴﺎﻳﻨﺪ‪.‬‬
‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺍﻳﻨﻬﺎ ﻫﻤﻪ ﻏﻠﻄﺴﺖ‪ .‬ﺁﻧﭽﻪ ﺍﻧﻜﺎﺭ ﻛﺮﺩﻧﻲ ﻧﻴﺴﺖ ﻧﻴﻚ ﻭ ﺑﺪ ﺍﺳﺖ‪ .‬ﻫﻤﺎﻥ ﻓﻴﻠﺴﻮﻑ ﻣﺎﺩﻱ ﺍﮔﺮ ﺷﺒﻲ ﺩﺯﺩ‬
‫ﺑﺨﺎﻧﻪ ﺍﺵ ﺭﻭﺩ ﻭ ﻛﺎﻻﻳﺶ ﺭﺍ ُﺑﺮﺩ‪ ،‬ﺁﻧﺮﺍ ﺑﺪ ﺧﻮﺍﻫﺪ ﺷﻤﺮﺩ ﻭ ﺩﺭ ﺟﺴﺘﺠﻮﻱ ﺩﺯﺩ ﺑﻮﺩﻩ ﺍﻭ ﺭﺍ ﺑﺪﺍﺩﮔﺎﻩ ﺧﻮﺍﻫﺪ ﻛﺸﺎﻧﻴﺪ‪ ،‬ﻭ ﺍﮔﺮ‬
‫ﺩﺯﺩ ﻓﻠﺴﻔﻪ ﺧﻮﺩﺵ ﺭﺍ ﺑﻪ ْﺭﺧﺶ ﻛﺸﻴـﺪﻩ ﮔﻔﺖ‪» :‬ﻣﻦ ﻛﺎﺭ ﺑﺪﻱ ﻧﻜﺮﺩﻩ ﺍﻡ‪ .‬ﺩﺯﺩﻳﺪﻥ ﻛﺎﻻ ﭼﻮﻥ ﺑﺰﻳﺎﻥ ﺷﻤﺎﺳﺖ ﺁﻧﺮﺍ ﺑﺪ‬
‫ﻣﻲ ﺷﻤﺎﺭﻳﺪ‪ ،‬ﻭﻟﻲ ﻣﻦ ﺁﻧﺮﺍ ﺑﺪ ﻧﻤﻲ ﺷﻤﺎﺭﻡ« ﺍﺯ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﺧﻮﺍﻫﺪ ﺭﻧﺠﻴﺪ‪.‬‬
‫ﺍﻛﻨﻮﻥ ﺑﻪ ﺍﻳﻦ ﭼﻜﺎﺭ ﻛﻨﻴﻢ؟‪ .‬ﺁﻳﺎ ﺁﻥ ﺟﻤﻠﻪ ﻫﺎﻱ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﻪ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ ﻭ ﻳﺎ ﺍﻳﻨﺮﺍ )ﺑﻮﺩﻥ‬
‫ﻧﻴﻚ ﻭ ﺑﺪ ﺭﺍ( ﻛﻪ ﺩﺭ ﺧﻮﺭ ﻫﻴﭻ ﺍﻧﻜﺎﺭﻱ ﻧﻴﺴﺖ؟!‪ .‬ﺁﻳﺎ ﺍﻳﻦ ﺩﻟﻴﻞ ْﺑﺮﻧﺪﻩ ﺑﺨﺎﻣﻲ ﻭ ﻧﺎﺭﺳﺎﻳﻲ ﮔﻔﺘﻪ ﻫﺎﻱ‬
‫ﺍﻳﻦ ﺩﺳﺘﻪ ﺍﺯ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻧﻤﻲ ﺑﺎﺷﺪ؟!‪.‬‬
‫‪٤٨‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﺭ ﺍﻳﻦ ﭼﻬﺎﺭ ﻭ ﭘﻨﺞ ﻫﻔﺘﻪ ﻛﻪ ﻣﺎ ﺩﺭ ﻧﺸﺴﺘﻬﺎﻱ ﺧﻮﺩ ﺳﺨﻦ ﺍﺯ ﺭﻭﺍﻥ ﻣﻴﺮﺍﻧﻴﻢ‪ ،‬ﺩﺭ ﺑﻴﺮﻭﻥ ﻧﻴﺰ ﻛﺴﺎﻧﻲ ﺑﺎ ﻣﻦ ﺑﺮﻣﻴﺨﻮﺭﻧﺪ‬
‫ﻭ ﮔﻔﺘﮕﻮﻫﺎﻳﻲ ﻣﻴﺮﻭﺩ ﻭ ﻣﻦ ﮔﻔﺘﻪ ﻫﺎﻱ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺭﺍ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻣﻴﺸﻨﻮﻡ ﺧﺎﻣﻲ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻲ ﺑﻴﻨﻢ‪.‬‬
‫ﺩﻭ ﺭﻭﺯ ﭘﻴﺶ ﺑﺎ ﻛﺴﻲ ﺑﺮﺧﻮﺭﺩﻡ ﭼﻨﻴﻦ ﺁﻏﺎﺯ ﺳﺨﻦ ﻛﺮﺩ‪» :‬ﻧﻴﻜﻲ ﻭ ﺑﺪﻱ ﻧﺴﺒﻲ ﺍﺳﺖ‪ .‬ﻧﻴﻚ ﻣﻄﻠﻖ ﻭ ﺑﺪ ﻣﻄﻠﻖ ﺩﺭ‬
‫ﺟﻬﺎﻥ ﻧﻴﺴﺖ‪ .‬ﻣﺜﻼ ﻣﺮﺩﻱ ﺗﺎ ﺟﻮﺍﻥ ﺍﺳﺖ ﺍﺯ ﺩﻳﺪﻥ ﺯﻧﻬﺎ ﺧﻮﺷﺶ ﻣﻲ ﺁﻳﺪ ﻭ ﻟﺬﺕ ﻣﻴﺒﺮﺩ‪ .‬ﻭﻟﻲ ﭼﻮﻥ ﭘﻴﺮ ﺷﺪ ﻭ ﻗﻮﺍﻱ ﺟﻮﺍﻧﻲ‬
‫ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ ﺩﻳﮕﺮ ﺍﺯ ﺯﻥ ﻫﺎ ﻟﺬﺕ ﻧﻤﻲ ﺑﺮﺩ«‪.‬‬
‫ﮔﻔﺘﻢ‪ :‬ﺍﻳﻦ ﺳﺨﻦ ﺑﺴﻴﺎﺭ ﭘﺮﺕ ﺍﺳﺖ‪ .‬ﮔﻔﺘﮕﻮ ﺑﺮ ﺳﺮ ﺧﻮﺵ ﺁﻣﺪﻥ ﻭ ﻟﺬﺕ ﺑﺮﺩﻥ ﻧﻴﺴﺖ‪ .‬ﺩﺍﺳﺘﺎﻥ ﻧﻴﻚ ﻭ ﺑﺪ ﺟﺰ‬
‫ﺍﻳﻨﻬﺎﺳﺖ‪ .‬ﺷـﻤﺎ ﭼﻪ ﺑﺴﺎ ﺍﺯ ﭼﻴﺰﻱ ﺧﻮﺷﺘﺎﻥ ﺑﻴﺎﻳﺪ ﻭﻟﻲ ﺩﺭ ﻫﻤﺎﻧﺤﺎﻝ ﺁﻧﺮﺍ ﺑﺪ ﺷﻨﺎﺳﻴﺪ‪ .‬ﻣﻨﻬﻢ ﻣﺜﻞ ﺍﺯ ﺯﻥ ﻣﻲ ﺯﻧﻢ‪ :‬ﻳﻚ ﺯﻥ‬
‫ﺷﻮﻫﺮﺩﺍﺭﻱ ﺷﻤﺎ ﺑﻪ ﺍﻭ ﺗﻤﺎﺷﺎ ﻣﻲ ﻛﻨﻴﺪ ﻭ ﺧﻮﺷﺘﺎﻥ ﻣﻲ ﺁﻳﺪ‪ .‬ﻭﻟﻲ ﺩﺭ ﻫﻤﺎﻧﺤﺎﻝ ﺍﮔﺮ ﺑﻪ ﻓﺮﺟﺎﺩ‪ ١‬ﺧﻮﺩ ﺑﺎﺯﮔﺮﺩﻳﺪ ﻭ ﺧﺮﺩ ﺧﻮﺩ‬
‫ﺭﺍ ﺩﺍﻭﺭ ﮔﺮﺩﺍﻧﻴﺪ‪ ،‬ﺁﻥ ﻛﺎﺭ ﺭﺍ ﺑﺪ ﺧﻮﺍﻫﻴﺪ ﺷﻨﺎﺧﺖ ﻭ ﺧﻮﺩ ﺭﺍ ﺧﻮﺍﻫﻴﺪ ﻧﻜﻮﻫﻴﺪ‪ ،‬ﻭ ﺍﻳﻦ ﺩﺭﻳﺎﻓﺖ ﻳﺎ ﺑﺎﻭﺭ ﻫﻤﻴﺸﻪ ﺑﺎ ﺷﻤﺎ‬
‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﻫﻴﭻ ﭼﻴﺰﻱ ﺁﻧﺮﺍ ﺩﻳﮕﺮ ﻧﺨﻮﺍﻫﺪ ﮔﺮﺩﺍﻧﻴﺪ‪ .‬ﺍﮔﺮ ﭘﻴﺮ ﺷﻮﻳﺪ‪ ،‬ﻳﺎ ﺑﻴﻤﺎﺭ ﮔﺮﺩﻳﺪ‪ ،‬ﺍﮔﺮ ﺑﺴﻔﺮ ﺑﺮﻭﻳﺪ‪ ،‬ﻳﺎ ﺑﺰﻧﺪﺍﻥ‬
‫‪٢‬‬
‫ﺑﻴﻔﺘﻴﺪ‪ ،‬ﻫﻴﭽﻴﻜﻲ ﺍﺯ ﺍﻳﻨﻬﺎ ﺩﺭﺁﻥ ﺑﺎﻭﺭ ﻳﺎ ﺩﺭﻳﺎﻓﺘﺘﺎﻥ ﻧﺨﻮﺍﻫﺪ ُﻫﻨﺎﻳﻴﺪ‪.‬‬
‫ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﻣﻦ ﺑﻪ ﺍﻧﺪﻳﺸﻪ ﻓﺮﻭ ﺭﻓﺖ ﻭ ﺑﺎ ﺁﻧﻜﻪ ﻧﺘﻮﺍﻧﺴﺖ ﭘﺎﺳﺨﻲ ﺩﻫﺪ ﻧﺨﻮﺍﺳﺖ ﺍﺯ ﮔﻤﺮﺍﻫﻲ ﺑﺎﺯ ﮔﺮﺩﺩ ﻭ ﺑﻠﻐﺰﺵ‬
‫ﺨﺴﺘﻮﺩ‪.٣‬‬
‫ﺧﻮﺩ ﺑ ﹶ‬
‫ﺍﻳﻦ ﻳﻚ ﻧﻤﻮﻧﻪ ﺍﻳﺴﺖ ﻛﻪ ﺍﻧﺪﻳﺸﻪ ﻫﺎﺷﺎﻥ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩ ﻛﻢ ﮊﺭﻓﺎﺳﺖ ﻭ ﭼﮕﻮﻧﻪ ﺍﺯ ﭼﻴﺰﻫﺎﻱ ﺑﺴﻴﺎﺭ ﺁﺷﻜﺎﺭ ﻧﺎﺁﮔﺎﻩ‬
‫ﻣﻲ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﻣﻌﻨﻲ ﺁﻥ ﺟﻤﻠﻪ ﻫﺎﻱ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺍﻳﻨﺴﺖ ﻛﻪ ﻣﺎ ﺑﺨﺮﺩ )ﻳﺎ ﻧﻴﺮﻭﻳﻲ ﺩﺭﺁﺩﻣﻲ ﻛﻪ ﻧﻴﻚ ﻭ ﺑﺪ ﻭ ﺳﻮﺩ ﻭ ﺯﻳﺎﻥ ﺭﺍ‬
‫ﺑﺎﺯﺷﻨﺎﺳﺪ( ﺑﺎﻭﺭ ﻧﺪﺍﺭﻳﻢ ﻭ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﻫﻤﻴﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﻧﺪ ﻛﻪ ﺧﺮﺩ ﺭﺍ ﻧﻤﻲ ﭘﺬﻳﺮﻧﺪ‪ .‬ﺩﺭﺣﺎﻟﻴﻜﻪ ﻣﺎ ﺩﺭ ﺯﻣﻴﻨﻪ ﺧﺮﺩ‬
‫ﻭ ﻛﺎﺭﻫﺎﻱ ﺁﻥ ﺭﻭﺷﻦ ﺗﺮﻳﻦ ﺳﺨﻨﺎﻥ ﺭﺍ ﮔﻔﺘﻪ ﺍﻳﻢ ﻭ ﻧﭙﺬﻳﺮﻓﺘﻦ ﺁﻥ ﺟﺰ ﺯﻭﺭﮔﻮﻳﻲ ﻧﺘﻮﺍﻧﺪ ﺑﻮﺩ‪ ،‬ﻭ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺩﺭ‬
‫ﻧﺸﺴﺘﻬﺎﻱ ﮔﺬﺷﺘﻪ ﺳﺨﻦ ﺭﺍﻧﺪﻩ ﺍﻳﻢ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﺁﻧﻬﺎ ﻧﻤﻲ ﭘﺮﺩﺍﺯﻳﻢ‪.‬‬
‫ﺁﻧﭽﻪ ﺑﻴﺸﺘﺮ ﻣﺎﻳﻪ ﺍﻓﺴﻮﺳﺴﺖ ﺍﻳﻨﺴﺖ ﻛﻪ ﺑﺎ ﺍﻳﻦ ﻛﺎﻭﺷﻬﺎﻱ ﻧﺎﺭﺳﺎ‪ ،‬ﺑﻪ ﺁﻥ ﭘﺎﻓﺸﺎﺭﻱ ﺩﺭﺑﺎﺭﺓ ﻣﺎﺩﻳﮕﺮﻱ‬
‫ﻭ ﻫﻮﺩﻩ ﻫﺎﻱ ﺁﻥ ﺑﺮﺧﺎﺳﺘﻪ ﻳﻜﺮﺷﺘﻪ ﺁﻣﻮﺯﺍﻛﻬﺎﻱ‪ ٤‬ﺑﺴﻴﺎﺭ ﺯﻳﺎﻧﻤﻨﺪﻱ ﺭﺍ ﺩﺭﻣﻴﺎﻥ ﻣﺮﺩﻡ ﭘﺮﺍﻛﻨﺪﻩ ﺍﻧﺪ ﻛﻪ‬
‫ﻧﻤﻮﻧﻪ ﺍﻱ ﺍﺯ ﺁﻧﻬﺎ ﮔﻔﺘﻪ ﻫﺎﻱ ﻧﻴﺘﭽﻪ ﺁﻟﻤﺎﻧﻴﺴﺖ‪.‬‬
‫ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺩﺭ ﻫﻤﻴﻦ ﻛﺘﺎﺑﺶ ﺍﺯ ﻣﺮﺩﺍﻥ ﺩﺭﻭﻏﮕﻮﻱ ﺷﺎﺭﻟﺘﺎﻥ ﮔﻠﻪ ﻛﺮﺩﻩ ﻣﻲ ﻧﻮﻳﺴﺪ‪» :‬ﮔﺎﻩ ﻳﻚ ﻋﺪﻩ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ ﻛﻪ‬
‫ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻣﻨﺎﻓﻊ ﻃﺒﻘﺎﺗﻲ ﺧﻮﺩ ﺩﺭ ﻋﻠﻢ ﻫﻢ ﺗﻘﻠﺐ ﻣﻴﻜﻨﻨﺪ‪ ،‬ﺩﺭﻭﻍ ﻣﻴﮕﻮﻳﻨﺪ‪ .‬ﺩﺭﻭﻏﮕﻮﻳﻲ ﺩﺭ ﻋﻠﻢ ﻭﻗﻴﺤﺘﺮﻳﻦ ﺍﻗﺴﺎﻡ‬
‫ﻛﺬﺑﺴﺖ«‪.‬‬
‫ﻣﻦ ﻧﻴﺰ ﻣﻴﺨﻮﺍﻫﻢ ﺍﺯ ﺍﻳﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻣﺎﺩﻱ ﺑﮕﻠﻪ ﭘﺮﺩﺍﺧﺘﻪ ﺑﮕﻮﻳﻢ‪ :‬ﮔﺎﻫﻲ ﻛﺴﺎﻧﻲ ﭘﻴﺪﺍ ﻣﻲ ﺷﻮﻧﺪ ﻛﻪ ﺑﺎ ﻟﻐﺰﺷﻬﺎﻱ ﻓﻬﻤﻲ‬
‫ﺧﻮﺩ ﺯﻳﺎﻧﻬﺎﻱ ﺑﺰﺭﮒ ﺑﺠﻬﺎﻥ ﺭﺳﺎﻧﻨﺪ ﻭ ﺑﺎ ﺑﺪﺁﻣﻮﺯﻳﻬﺎ ﻋﻨﻮﺍﻥ ﺑﺪﺳﺖ ﺑﺪﻛﺎﺭﺍﻥ ﺩﻫﻨﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﻓﺮﺟﺎﺩ = ﻭﺟﺪﺍﻥ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﻫﻨﺎﻳﻴﺪﻥ = ﺍﺛﺮ ﻛﺮﺩﻥ‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٣‬ﺧﹶﺴﺘﻮﻳﺪﻥ = ﺍﻋﺘﺮﺍﻑ ﻛﺮﺩﻥ ‪ ،‬ﺍﻗﺮﺍﺭ ﻛﺮﺩﻥ ‪.‬‬
‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٤‬ﺁﻣﻮﺯﺍﻙ = ﺗﻌﻠﻴﻤﺎﺕ‬
‫‪٤٩‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﺍﺯ ﺩﺳﺖ ﺻﻮﻓﻴﺎﻥ ﻧﺎﻟﻴﺪﻩ ﻭ ﺟﺎ ﺩﺍﺷﺘﻪ‪ .‬ﭼﻪ ﺻﻮﻓﻴﺎﻥ ﺍﺯ ﺭﻭﻱ ﻳﻚ ﭘﻨﺪﺍﺭﻱ )ﭘﻨﺪﺍﺭ ﻭﺣﺪﺕ ﻭﺟﻮﺩ( ﺑﻪ‬
‫ﺟﻨﺒﺶ ﺍﻓﺘﺎﺩﻩ ﻭ ﺑﺴﺨﻨﺎﻥ ﺩﻭﺭ ﻭ ﺩﺭﺍﺯﻱ ﻛﻪ ﻫﻢ ﺑﺪﺁﻣﻮﺯﻱ ﻣﻴﺒﻮﺩﻩ ﻫﺎﻳﻬﻮﻱ ﺑﺠﻬﺎﻥ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻪ ﺍﻧﺪ ﻭ ﻣﻠﻴﻮﻥ ﻫﺎ ﻣﺮﺩﻡ ﺭﺍ ﺍﺯ‬
‫ﺭﺍﻩ ﺭﺍﺳﺖ ﺑﻜﻨﺎﺭ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺍﻧﺪ‪ .‬ﻣﻦ ﻧﺎﭼﺎﺭﻡ ﺑﮕﻮﻳﻢ ﻛﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﻫﻤﺎﻥ ﻛﺎﺭ ﺻﻮﻓﻴﺎﻧﻪ ﺭﺍ ﻛﺮﺩﻩ ﺍﻧﺪ‪.‬‬
‫ﺭﺍﺳﺘﺴﺖ ﻛﻪ ﺍﻳﻨﺎﻥ ﺭﺍﻩ ﺩﺍﻧﺶ ﺭﺍ ﻣﻲ ﭘﻴﻤﺎﻳﻨﺪ ﻭ ﻣﺎ ﺑﻪ ﺁﻥ ﺍﻳﺮﺍﺩ ﻧﺪﺍﺷﺘﻪ ﺧﺮﺳﻨﺪ ﻣﻲ ﺑﺎﺷﻴﻢ‪ .‬ﭼﻴﺰﻳﻜﻪ ﻫﺴﺖ ﺍﻳﻨﺎﻥ ﻧﻴﺰ ﺷﻴﻔﺘﻪ‬
‫ﺟﺴﺘﺠﻮﻫﺎﻱ ﻧﺎﺭﺳﺎﻱ ﺧﻮﺩ ﮔﺮﺩﻳﺪﻩ ﮔﺮﺩﻥ ﺍﻓﺮﺍﺷﺘﻪ ﺍﻧﺪ ﻭ ﺑﻪ ﻳﻚ ﺭﺷﺘﻪ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﺯﻫﺮ ﺁﻟﻮﺩﻱ ﺯﺑﺎﻥ‬
‫ﮔﺸﺎﺩﻩ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﭘﺮﺍﻛﻨﺪﻩ ﺍﻧﺪ‪.‬‬
‫ﺑﺪﺁﻣﻮﺯﻱ ﻫﺎﻱ ﻣﺎﺩﻳﮕﺮﻱ ﺩﺭ ﺯﻳﺎﻧﻤﻨﺪﻱ ﺑﺠﻬﺎﻥ ﻛﻤﺘﺮ ﺍﺯ ﺑﺪﺁﻣﻮﺯﻳﻬﺎﻱ ﺻﻮﻓﻴﮕﺮﻱ ﻧﻴﺴﺖ‪ .‬ﺩﻋﻮﻱ »ﺍﻧﻲ ﺍﻧﺎ ﺍﷲ« ﻛﻪ‬
‫ﺷﺒﻠﻲ ﻳﺎ ﺟﻨﻴﺪ ﻣﻴﺪﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﺩﺭ ﺷﮕﻔﺖ ﺍﻧﮕﻴﺰﻱ ﻭ ﺩﻭﺭﻱ ﺍﺯ ﻓﻬﻢ ﻭ ﺩﺭﻳﺎﻓﺖ‪ ،‬ﻓﺰﻭﻧﻲ ﺑﻪ ﺍﻧﻜﺎﺭ ﻧﻴﻚ ﻭ ﺑﺪ ﻳﺎ ﻧﭙﺬﻳﺮﻓﺘﻦ ﺧﺮﺩ‬
‫ﻛﻪ ﺍﺯ ﻫﻮﺩﻩ ﻫﺎﻱ ﻣﺎﺩﻳﮕﺮﻱ ﻣﻴﺒﺎﺷﺪ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻬﺘﺮ ﺍﺳﺖ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺟﻤﻠﻪ ﻫﺎﻱ ﺳﺮﺍﭘﺎ ﺯﻫﺮ ﻧﻴﺘﭽﻪ ﺭﺍ ﺑﻪ ﭘﻴﺶ‬
‫ﭼﺸﻢ ﺁﻭﺭﻧﺪ ﻭ ﺍﺯ ﭼﮕﻮﻧﮕﻲ ﺭﺍﻩ ﻭ ﻛﺎﺭ ﺧﻮﺩ ﺁﮔﺎ ﻩ ﮔﺮﺩﻧﺪ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﻫﻮﺩﻩ ﻫﺎﻱ ﺻﻮﻓﻴﮕﺮﻱ ﺁﻥ ﻣﻴﺒﻮﺩ ﻛﻪ ﻣﺮﺩﺍﻥ ﺑﻴﻐﻴﺮﺕ ﻭ ﺗﻨﺒﻠﻲ ﺩﺳﺘﺎﻭﻳﺰ‪ ١‬ﻳﺎﻓﺘﻪ ﺩﺭ ﺭﺧﺖ‬
‫ﺩﺭﻭﻳﺸﻲ ﺑﻪ ﻣﻔﺘﺨﻮﺭﻱ ﻣﻲ ﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺑﺎ ﮔﺮﺩﻥ ﻛﻠﻔﺖ ﺩﺭ ﺑﺎﺯﺍﺭﻫﺎ ﮔﺪﺍﻳﻲ ﻣﻲ ﻛﺮﺩﻧﺪ‪ .‬ﻳﻜﻲ ﺍﺯ‬
‫ﻫﻮﺩﻩ ﻫﺎﻱ ﻣﺎﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺍﻳﻨﺴﺖ ﻛﻪ ﻣﺮﺩﺍﻥ ﺷﺴﺘﻪ ﻭ ﺭْﻓﺘﻪ ﺩﺭﺱ ﺧﻮﺍﻧﺪﻩ ﺑﺪﺳﺘﺎﻭﻳﺰ ﻧﺒﺮﺩ ﺯﻧﺪﮔﺎﻧﻲ‬
‫ﻛﻼﻫﺒﺮﺩﺍﺭﻱ ﻣﻴﻜﻨﻨﺪ ﻭ ﺑﺪﺯﺩﻱ ﻣﻲ ﭘﺮﺩﺍﺯﻧﺪ ﻭ ﺷﺮﻣﻲ ﺑﺨﻮﺩ ﺭﺍﻩ ﻧﻤﻲ ﺩﻫﻨﺪ‪ .‬ﺍﮔﺮ ﺻﻮﻓﻴﮕﺮﻱ ﺑﺮﺍﻱ‬
‫ﺗﻮﺩﻩ ﮔﻞ ﻣﻮﻻﻫﺎﻱ ﭘﺴﺖ ﻭ ﭼﺮﻙ ﺁﻟﻮﺩﻩ ﺭﺍ ﭘﺪﻳﺪ ﺁﻭﺭﺩﻩ‪ ،‬ﻣﺎﺩﻳﮕﺮﻱ ﻧﻴﺰ ﺍﻳﻦ ﻣﺮﺩﺍﻥ »ﺷﺴﺘﻪ ﻭ ﺭﻓﺘﻪ‬
‫ﺑﻲ ﻫﻤﻪ ﭼﻴﺰ« ﺭﺍ ﺑﻴﺮﻭﻥ ﺭﻳﺨﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻣﺮﺍ ﺷﮕﻔﺖ ﺍﻓﺘﺎﺩﻩ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﻫﻤﺮﺍﻫﺎﻥ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﻛﺘﺎﺑﻲ ﺑﻨﺎﻡ »ﺑﻴﻮﻟﻮﮊﻱ ﻭﻓﻠﺴﻔﻪ ﺯﻧﺪﮔﻲ« ﻧﻮﺷﺘﻪ ﻭ ﺑﭽﺎﭖ ﺭﺳﺎﻧﻴﺪﻩ‬
‫ﻭ ﺩﺭ ﺁﻥ ﻛﺘﺎﺏ ﺩﺭ ﻣﻴﺎﻥ ﺳﺘﺎﻳﺸﻬﺎﻳﻲ ﻛﻪ ﺍﺯ ﭘﻴﺸﺮﻓﺖ ﺩﺍﻧﺸﻬﺎ ﻛﺮﺩﻩ ﺍﻳﻦ ﺟﻤﻠﻪ ﺑﺴﻴﺎﺭ ﻧﺎﺑﺠﺎ ﺭﺍ ﮔﻨﺠﺎﻧﻴﺪﻩ‪» :‬ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ‬
‫ﺍﺯ ﺧﻴﻠﻲ ﺟﻬﺎﺕ ﺷﻴﻤﻲ ﺑﺸﺮ ﺍﺯ ﺷﻴﻤﻲ ﺧﺎﻟﻖ ﺗﺠﺎﻭﺯ ﻛﺮﺩﻩ ﺍﺳﺖ!«‪.‬‬
‫ﻣﻦ ﻧﻤﻲ ﺩﺍﻧﻢ ﺑﻪ ﺍﻳﻦ ﺟﻤﻠﻪ ﭼﻪ ﻧﻴﺎﺯﻱ ﺑﻮﺩﻩ؟!‪ .‬ﺍﻳﻨﻬﺎ ﭼﺮﺍ ﺭﺍﻩ ﺧﻮﺩ ﺭﺍ ﻧﻤﻲ ﭘﻮﻳﻨﺪ؟!‪ .‬ﺍﻳﻦ ﭼﻪ ﺑﺎﺩﻳﺴﺖ ﻛﻪ ﺩﺭ ﻣﻐﺰ ﻫﺎﻱ‬
‫ﺁﻧﺎﻥ ﭘﻴﭽﻴﺪﻩ ﺍﺳﺖ؟!‪ .‬ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﻳﻨﻬﺎ ﺑﻴﺎﺩ ﺁﻭﺭﻧﺪ ﻛﻪ ﺩﺍﻧﺸﻬﺎ ﻛﻪ ﺷﻤﺎ ﺑﻪ ﺁﻧﻬﺎ ﻣﻴﻨﺎﺯﻳﺪ ﻭ ﺑﻪ ﭘﺸﺖ ﮔﺮﻣﻲ ﺁﻧﻬﺎ‬
‫ﺑﭽﻨﻴﻦ ﺳﺨﻨﺎﻧﻲ ﻣﻲ ﭘﺮﺩﺍﺯﻳﺪ‪ ،‬ﺑﺎ ﻫﻤﻪ ﭘﻴﺸﺮﻓﺖ ﺩﻭﻳﺴﺖ ﺳﺎﻟﻪ ﺍﻣﺮﻭﺯ ﺍﮔﺮ ﺑﺤﺴﺎﺑﺶ ﺭﺳﻴﻢ ﺯﻳﺎﻧﻬﺎﻳﺶ‬
‫ﺑﺠﻬﺎﻥ ﻭ ﺯﻧﺪﮔﺎﻧﻲ ﻛﻤﺘﺮ ﺍﺯ ﺳﻮﺩﻫﺎﻳﺶ ﻧﺒﻮﺩﻩ ﺍﺳـﺖ‪ .‬ﺩﺭ ﻫﻤﻴﻦ ﺟﻨﮓ ﺷﺶ ﺳﺎﻟﻪ ﺑﻮﺩ ﻛﻪ ﻣﻠﻴﻮﻥ ﻫﺎ ﺟﻮﺍﻧﺎﻥ‬
‫ﻧﺎﺯﻧﻴﻦ ﻗﺮﺑﺎﻧﻲ ﺁﻥ ﺩﺍﻧﺸﻬﺎ ﺷﺪﻧﺪ ﻭ ﺷﻬﺮﻫﺎﻱ ﺑﺰﺭﮔﻲ ﻫﻤﭽﻮﻥ ﻟﻨﺪﻥ ﻭ ﺑﺮﻟﻦ ﻭ ﺍﺳﺘﺎﻟﻴﻨﮕﺮﺍﺩ ﻭﻳﺮﺍﻧﻪ ﮔﺮﺩﻳﺪﻧﺪ‪.‬‬
‫ﺑﻪ ﺑﻲ ﺍﺭﺟﻲ ﺩﺳﺘﮕﺎﻩ ﺷﻤﺎ ﭼﻪ ﺩﻟﻴﻠﻲ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺩﺍﻧﺸﻬﺎ ﺑﺠﺎﻱ ﺳﻮﺩ ﺯﻳﺎﻥ ﻣﻴﺮﺳﺎﻧﻨﺪ!‪ .‬ﺑﻪ ﺩﺭﻣﺎﻧﺪﮔﻲ ﺷﻤﺎ ﭼﻪ‬
‫ﺩﻟﻴﻠﻲ ﺭﻭﺷﻦ ﺗﺮ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺑﺎ ﻫﻤﻪ ﺁﻥ ﺩﺍﻧﺸﻬﺎ ﺭﺍﻩ ﺁﺳﻮﺩﻩ ﺯﻳﺴﺘﻦ ﻭ ﺍﺯ ﺧﻮﺷﻴﻬﺎ ﺑﻬﺮﻩ ﺟﺴﺘﻦ ﺭﺍ‬
‫ﻧﻤﻴﺪﺍﻧﻴﺪ!‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﭼﻪ ﺯﺷﺘﺴﺖ ﻛﻪ ﺷﻴﻔﺘﻪ ﺧﻮﺩ ﺑﺎﺷﻴﺪ ﻭ ﺑﭽﻨﻴﻦ ﺟﻤﻠﻪ ﻫﺎﻱ ﻧﺎﺑﺠﺎﻳﻲ ﭘﺮﺩﺍﺯﻳﺪ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺩﺳﺘﺎﻭﻳﺰ = ﺑﻬﺎﻧﻪ‬


‫‪٥٠‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺳﺨﻦ ﻧﻤﻴﺮﺍﻧﻴﻢ‪ .‬ﺍﻳﻦ ﺍﻧﺪﻳﺸﻪ ﻛﻪ ﺩﻳﮕﺮﺍﻥ ﻫﺮﭼﻪ ﻧﻮﺷﺘﻨﺪ ﻳﺎ ﻫﺮﻛﺴﻲ ﻫﺮﭼﻪ ﭘﺮﺳﻴﺪ ﻣﺎ ﺑﺎﻳﺪ‬
‫ﻳﻜﺎﻳﻚ ﭘﺎﺳﺦ ﺩﻫﻴﻢ ﺭﺍﺳﺖ ﻧﻴﺴﺖ‪ .‬ﻣﺎ ﺩﺭ ﺍﻳﻦ ﮔﻔﺘﮕﻮﻫﺎ ﻳﻚ ﻛﺎﺭ ﺩﺍﻧﺸﻲ ﺭﺍ ﺑﮕﺮﺩﻥ ﻧﮕﺮﻓﺘﻪ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﻲ ﻧﺨﻮﺍﺳﺘﻪ ﺍﻳﻢ ﻛﻪ‬
‫ﭼﺒﻮﺩ‪ ١‬ﺭﻭﺍﻥ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﻢ ﻭ ﻫﺮ ﺩﺷﻮﺍﺭﻱ ﻛﻪ ﺩﺭﻣﻴﺎﻧﺴﺖ ﺑﻪ ﺁﺳــﺎﻧﻲ ﺭﺳﺎﻧﻴﻢ‪ .‬ﺍﻳﻦ ﻛﺎﺭ ﻣﺎ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺭﺍﺳﺘﻲ ﺁﻧﺴﺖ ﻛﻪ ﺗﺎﺧﺘﻲ ﺍﺯ ﺳﻮﻱ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺑﻪ ﺩﻳﻦ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﺎ ﺧﻮﺍﺳﺘﻪ ﺍﻳﻢ‬
‫ﺗﺎﺧﺖ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎﺯﮔﺮﺩﺍﻧﻴﻢ‪ .‬ﻣﺎ ﺭﺍ ﻫﻤﻴﻦ ﺍﻧﺪﺍﺯﻩ ﺑﺴﺴﺖ ﻛﻪ ﻧﺎﺭﺳﺎﻳـﻲ ـ ﺑﻠﻜﻪ ﻧﺎﺩﺭﺳﺘـﻲ ـ ﺍﻧﺪﻳﺸﻪ ﻫﺎﻱ‬
‫ﺁﻧﺎﻥ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻩ ﺁﻧﺎﻧﺮﺍ ﻫﻮﺷﻴﺎﺭ ﺳﺎﺯﻳﻢ ﻛﻪ ﺩﺭ ﺟﺴﺘﺠﻮﻫﺎﻱ ﺧﻮﺩ ﺑﺎﺭﻳﻚ ﺑﻴﻨﻲ ﺑﻴﺸﺘﺮ ﻛﻨﻨﺪ ﻭ‬
‫ﭼﻴﺰﻫﺎﻳﻲ ﺭﺍ ﻛﻪ ﺗﺎﻛﻨﻮﻥ ﺑﺪﻳﺪﻩ ﻧﻤﻲ ﮔﺮﻓﺘﻨﺪ ﺑﮕﻴﺮﻧﺪ‪.‬‬
‫ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﺍﮔﺮ ﺑﺠﺴﺘﺠﻮﻫﺎﻳﻲ ﺑﻴﺸﺘﺮ ﻧﻴﺎﺯ ﻫﺴﺖ ﺑﺎﻳﺪ ﺍﻳﻨﻜﺎﺭ ﺭﺍ ﻫﻢ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﻪ ﺍﻧﺠﺎﻡ ﺭﺳﺎﻧﻨﺪ‪.‬‬
‫ﻣﺎ ﺭﺍ ﺩﺭﺁﻥ ﺑﺎﺭﻩ ﻛﺎﺭﻱ ﻧﻴﺴﺖ‪.‬‬

‫ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ ﺩﺭ ﻣﻴﺎﻥ ﮔﻔﺘﮕﻮ ﺍﺯ ﻛﺘﺎﺏ ﺷﺎﺩﺭﻭﺍﻥ ﺩﻛﺘﺮ ﺍﺭﺍﻧﻲ ﭼﻨﺪ ﻧﻜﺘﻪ ﺭﺍ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﺪﻡ‪:‬‬

‫‪١‬ـ ﭼﻴﺰﻫﺎﻳﻴﻜﻪ ﭘﻴﺮﻭﺍﻥ ﻣﺎﺩﻳﮕﺮﻱ ﺩﺭﺑﺎﺭﻩ ﺩﺭﻳﺎﻓﺘﻬﺎ ﻭ ﺳﻬﺸﻬﺎﻱ ﺁﺩﻣﻲ ﻭ ﻫﻤﺒﺴﺘﮕﻲ ﺁﻧﻬﺎ ﺑﺎ ﻣﻐﺰ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﺑﻲ ﭼﻮﻥ ﻭ‬
‫ﭼﺮﺍ ﻧﻴﺴﺖ ﻭﻛﺴﺎﻧﻲ ﺍﺯ ﺧﻮﺩ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭﺍﺭﻭﻧﻪ ﺁﻧﺮﺍ ﻧﻮﺷﺘﻪ ﺍﻧﺪ‪.‬‬
‫‪٢‬ـ ﺍﺯ ﺁﻥ ﻧﻮﺷﺘﻪ ﻫﺎ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺟﺎﻧﻮﺭﺍﻥ ﻭ ﻳﺎ ﺩﺭﺑﺎﺭﻩ ﺳﺮﺷﺖ ﺟﺎﻧﻲ ﺁﺩﻣﻴﺴﺖ ﻣﺎ ﺭﺍ ﺑﺎ ﺁﻥ ﺳﺨﻨﻲ ﻧﻴﺴﺖ‪ ،‬ﻭ ﺁﻧﭽﻪ‬
‫ﺩﺭﺑﺎﺭﻩ ﺳﺮﺷﺖ ﺭﻭﺍﻧﻲ ﺍﺳﺖ ﮔﻔﺘﻪ ﻫﺎﻱ ﻣﺎ ﺩﺭ ﺁﻥ ﺑﺎﺭﻩ ﭼﻨﺪﺍﻥ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﻛﻪ ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺑﻨﺎﺭﺍﺳﺘﻲ‬
‫ﺧﺴﺘﻮﺍﻥ‪ ٢‬ﮔﺮﺩﻧﺪ‪.‬‬
‫ﮔﻔﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﹶ‬
‫‪٣‬ـ ﻧﻴﺎﺯﻱ ﺑﻪ ﺁﻧﻜﻪ ﺩﺭﺑﺎﺭﻩ ﭼﺒﻮﺩ ﺭﻭﺍﻥ ﺑﺴﺨﻦ ﭘﺮﺩﺍﺯﻳﻢ ﻭ ﺁﻧﺮﺍ ﺍﺯ ﻫﺮ ﺑﺎﺭﻩ ﺭﻭﺷﻦ ﮔﺮﺩﺍﻧﻴﻢ ﻭ ﻳﺎ ﺑﻪ ﻫﺮ ﭘﺮﺳﺸﻲ ﭘﺎﺳﺦ‬
‫ﺩﻫﻴﻢ ﻧﺪﺍﺭﻳﻢ ﻭ ﺍﻳﻦ ﻛﺎﺭ ﻣﺎ ﻧﻴﺴﺖ‪ .‬ﻣﺎ ﺭﺍ ﻫﻤﻴﻦ ﺍﻧﺪﺍﺯﻩ ﺑﺲ ﻛﻪ ﺗﺎﺧﺖ ﻣﺎﺩﻳﮕﺮﻱ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴﻢ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﭼﺒﻮﺩ = ﻣﺎﻫﻴﺖ ‪ ،‬ﭼﻪ ﺑﻮﺩﻥ‬


‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -٢‬ﺧﹶﺴﺘﻮﺍﻥ = ﻣﻌﺘﺮﻑ ‪ْ ،‬ﻣﻘِﺮ‬
‫‪٥١‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﻭ ﺗﻦ ﺍﺯ ﻟﻴﻤﻮﺭﻫﺎ‬

‫ﺩﻭ ﺗﻦ ﺍﺯ ﻟﻴﻤﻮﺭﻫﺎ‬
‫‪٥٢‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺯ ﺍﻭﺭﺍﻧﮓ ﺍﻭﺗﺎﻥ‬

‫ﻧﺒﺮﺩ ﺍﻭﺭﺍﻧﮓ ﺍﻭﺗﺎﻥ ﺑﺎ ﺁﺩﻣﻲ‬


‫‪٥٣‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﺩﺭﺑـﺎﺭﻩ ﭘﻴﻜـﺮﻩ ﻫـــﺎﻱ ﺍﻳـﻦ ﻛﺘـﺎﺏ‬

‫ﺩﺭ ﺍﻳﻦ ﻛﺘﺎﺏ ﭼﻮﻥ ﺩﺭ ﻣﻴﺎﻥ ﺳﺨﻦ ﻧﺎﻣﻲ ﺍﺯ ﻟﻴﻤﻮﺭ ﻭ ﺑﻮﺯﻳﻨﻪ ﺭﻓﺘﻪ ﭼﻬﺎﺭ ﭘﻴﻜﺮﻩ ﺍﺯ ﺁﻧﻬﺎ ﺁﻭﺭﺩﻩ ﺷﺪﻩ )ﺍﮔﺮ ﭼﻪ‬
‫ﻧﻴﺎﺯ ﭼﻨﺪﺍﻧﻲ ﻧﺒﻮﺩﻩ(‪.‬‬
‫ﺩﻭ ﭘﻴﻜﺮﻩ ﻳﻜﻢ ﻭ ﺩﻭﻡ ﺍﺯ ﻟﻴﻤﻮﺭﻫﺎﺳﺖ‪ .‬ﻟﻴﻤﻮﺭﻫﺎ ﻛﻪ ﺑﮕﻮﻧﻪ ﻫﺎﻱ ﺑﺴﻴﺎﺭ ﻣﻲ ﺑﺎﺷﻨﺪ ﻳﻜﺪﺳﺘﻪ ﺍﺯ ﺟﺎﻧﻮﺭﺍﻥ‬
‫ﮔﻴﺎﻫﺨﻮﺍﺭ ﺟﻨﮕﻠﻲ ﻣﻲ ﺑﺎﺷﻨﺪ ﻛﻪ ﺑﻪ ﺑﻮﺯﻳﻨﻪ ﻧﺰﺩﻳﻜﻨﺪ ﻭﻟﻲ ﺑﻮﺯﻳﻨﻪ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺩﺭ ﻣﺎﻧﻨﺪﮔﻲ ﺑﻪ ﺁﺩﻣﻲ ﻧﻴﺰ ﺍﺯ ﺁﻧﻬﺎ ﺩﻭﺭﺗﺮﻧﺪ‪.‬‬
‫ﺑﮕﻔﺘﻪ ﭘﻴﺮﻭﺍﻥ ﺩﺍﺭﻭﻳﻦ ﺑﻮﺯﻳﻨﻪ ﺍﺯ ﻟﻴﻤﻮﺭ ﺑﺮﺧﺎﺳﺘﻪ ﻭ ﺁﺩﻣﻲ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﭘﺪﻳﺪ ﺁﻣﺪﻩ‪.‬‬
‫ﺩﻭ ﭘﻴﻜﺮﻩ ﺩﻳﮕﺮ ﺍﺯ ﺍﻭﺭﺍﻧﮓ ﺍﻭﺗﺎﻧﺴﺖ ﻛﻪ ﮔﻮﻧﻪ ﺍﻱ ﺍﺯ ﺑﻮﺯﻳﻨﻪ ﻫﺎﺳﺖ ﻭ ﺩﺭ ﺟﻨﮕﻠﻬﺎﻱ ﺁﺑﺨﻮﺳﺘﻬﺎﻱ‪ ١‬ﺍﻗﻴﺎﻧﻮﺳﻴﺎ‬
‫ﺯﻧﺪﮔﻲ ﻣﻲ ﻛﻨﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺟﺎﻧﻮﺭ ﭼﻨﺎﻧﻜﻪ ﺍﺯ ﭘﻴﻜﺮﻩ ﻫﺎ ﻧﻴﺰ ﭘﻴﺪﺍﺳﺖ ﺍﺯ ﭼﻬﺎﺭ ﮔﻮﻧﻪ ﺑﻮﺯﻳﻨﻪ ﻫﺎﻳﻴﺴﺖ ﻛﻪ ﭼﻪ ﺍﺯ ﺑﺰﺭﮔﻲ ﺗﻦ ﻭ ﭘﻴﻜﺮ ﻭ ﭼﻪ‬
‫ﺍﺯ ﺷﻜﻞ ﻭ ﭼﻬﺮﻩ ﻭ ﭼﻪ ﺍﺯ ﺭﻓﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺑﻪ ﺁﺩﻣﻲ ﺑﺴﻴﺎﺭ ﻣﺎﻧﻨﺪﻩ ﺍﺳﺖ‪ .‬ﭘﻴﺮﻭﺍﻥ ﻓﻠﺴﻔﻪ ﺩﺍﺭﻭﻳﻦ ﻛﻪ ﻣﻴﮕﻮﻳﻨﺪ ﺁﺩﻣﻲ ﺍﺯ‬
‫ﺑﻮﺯﻳﻨﻪ ﺑﺮﺧﻮﺍﺳﺘﻪ ﺧﻮﺍﺳﺘﺸﺎﻥ ﺍﻳﻦ ﺑﻮﺯﻳﻨﻪ ﻫﺎﻱ ﺑﺰﺭﮔﺴﺖ‪ .‬ﺑﮕﻤﺎﻥ ﺑﺴﻴﺎﺭﻱ »ﻧﺴﻨﺎﺱ« ﻛﻪ ﻧﺎﻣﺶ ﺩﺭ ﻓﺮﻫﻨﮓ ﻫﺎ ﻣﺎﻧﺪﻩ‬
‫ﻭ ﺁﻧﺮﺍ ﺁﺩﻣﻲ ﺟﻨﮕﻠﻲ ﻣﻴﺪﺍﻧﺴﺘﻪ ﺍﻧﺪ ﻫﻤﻴﻦ ﺑﻮﺯﻳﻨﻪ ﻫﺎ ﺑﻮﺩﻩ ﻭ ﺑﻬﺮﺣﺎﻝ ﻣﺎ ﺧﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺍﻳﻦ ﻧﺎﻡ‬
‫ﺭﺍ ﺑﻬﻤﻴﻦ ﻣﻌﻨﻲ ﺑﻜﺎﺭ ﺑﺮﻳﻢ‪.‬‬

‫)ﻭﻳﺮﺍﻳﻨﺪﻩ(‬ ‫‪ -١‬ﺁﺑﺨﻮﺳﺖ = ﺟﺰﻳﺮﻩ ‪ ،‬ﺧﺸﻜﻲ ﻣﻴﺎﻥ ﺩﺭﻳﺎ‬


‫‪٥٤‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻭﺍﮊﻩ ﻧﺎﻣﻪ‬
‫ﻣﻌﻨﻲ‬ ‫ﻭﺍﮊﻩ‬ ‫ﻣﻌﻨﻲ‬ ‫ﻭﺍﮊﻩ‬
‫ﺑﺪﺳﺖ ﺁﻭﺭﺩﻥ‬ ‫ﺗﻮﺯﻳﺪﻥ‬ ‫ﺟﺰﻳﺮﻩ‬ ‫ﺁﺑﺨﻮﺳﺖ‬
‫ﻣﺒﺤﺚ‬ ‫ﺟﺴﺘﺎﺭ‬
‫ْ‬ ‫ﺁﻓﺮﻳﻨﺶ‬ ‫ﺁﻓﺮﺵ‬
‫ﺍﻓﺰﺍﺭ ﺟﻨﮓ‬ ‫ﺟﻨﮕﺎﭺ‬ ‫ﻗﺼﺪ‬ ‫ﺁﻫﻨﮓ‬
‫ﻟﺮﺯﺍﻥ ﺍﺯ ﺳﺮﻣﺎ‬ ‫ﭼﺎﻳﺎﻥ‬ ‫ﻛﺸﻴﺪﻩ‬ ‫ﺁﻫﻴﺨﺘﻪ‬
‫ﺍﺯ ﺳﺮﻣﺎ ﻧﺎﺁﺳﻮﺩﻩ ﺷﺪﻥ‬ ‫ﭼﺎﻳﻴﺪﻥ‬ ‫ﺣﺎﺟﺖ‬ ‫ﺁﻳﻔﺖ‬
‫ﻣﺠﺎﺩﻟﻪ‬ ‫ﭼﺨِﺶ ) ﺑﺮ ﻭﺯﻥ ﺟﻬﺶ(‬
‫ُ‬ ‫ﺣﻘﻴﻘﺖ‬ ‫ﺁﻣﻴﻎ‬
‫ﻣﺠﺎﺩﻟﻪ ﻛﺮﺩﻥ‬ ‫ﭼﺨﻴﺪﻥ‬ ‫ﺿﺪ‬ ‫ﺁﺧﺸﻴﺞ‬
‫ﻣﺎﻫﻴﺖ‬ ‫ﭼﺒﻮﺩ‬ ‫ﺗﻌﻠﻴﻤﺎﺕ‪ ،‬ﺁﻧﭽﻪ ﺁﻣﻮﺯﻧﺪ‬ ‫ﺁﻣﻮﺯﺍﻙ‬
‫ﺍﻳﺮﺍﺩ ‪ ،‬ﻋﻴﺐ‬ ‫ﺧﹸﺮﺩﻩ‬ ‫ﻋﻴﺐ‬ ‫ﺁﻙ‬
‫ﻋﺎﺩﺕ‬ ‫ﺧﻮﻱ‬ ‫ﻓﺮﺽ‬ ‫ﺍﻧﮕﺎﺭ‬
‫ﺳﺮﺷﺖ ‪ ،‬ﺧﻠﻖ‬ ‫ﺧﻴﻢ‬ ‫ﻓﺮﺽ ﻛﺮﺩﻥ‬ ‫ﺍﻧﮕﺎﺭﻳﺪﻥ ؛ ﺍﻧﮕﺎﺷﺘﻦ‬
‫ﻣﻌﺘﺮﻑ‬ ‫ﺧﺴﺘﻮﺍﻥ‬
‫ﹶ‬ ‫ﺑﺎﻋﺚ ‪ ،‬ﻣﺤﺮﻙ‬ ‫ﺍﻧﮕﻴﺰﻩ‬
‫ﺍﻗﺮﺍﺭﻛﺮﺩﻥ‬ ‫ﺧﹶﺴﺘﻮﻳﺪﻥ‬ ‫ﻗﺪﺭ‬ ‫ﺍﺭﺝ‬
‫ﺁﻧﭽﻪ ﺧﻮﺍﺳﺘﻪ ﺷﻮﺩ‬ ‫ﺧﻮﺍﻫﺎﻙ‬ ‫ﺑﺰﺭﮒ ﺷﺪﻥ‬ ‫ﺑﺎﻟﻴﺪﻥ‬
‫ﻗﻀﺎﻭﺕ‬ ‫ﺩﺍﻭﺭﻱ‬ ‫ﺑﺰﺭﮔﻲ‬ ‫ﺑﺎﻟﺶ‬
‫ﻻﺯﻡ‬ ‫ﺩﺭﺑﺎﻳﺴﺖ‬ ‫ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ‬ ‫ﺑﺪﻳﺪﻩ ﮔﺮﻓﺘﻦ‬
‫ﺑﺪﻓﻬﻢ‬ ‫ﺩْﮊ ﻓﻬﻢ‬ ‫ﺗﺤﻤﻞ ﻛﺮﺩﻥ‬ ‫ﺑﺮﺗﺎﻓﺘﻦ‬
‫ﻭﺣﺸﻲ‬ ‫ﺩْﮊﺁﮔﺎﻩ‬ ‫ﺍﻧﺘﻈﺎﺭﺩﺍﺷﺘﻦ‬ ‫ﺑﻴﻮﺳﻴﺪﻥ‬
‫ﺩﺭﺷﺖ ﺭﻓﺘﺎﺭ ‪ ،‬ﺑﺪ ﺭﻓﺘﺎﺭ‬ ‫ﺩْﮊﺭﻓﺘﺎﺭ‬ ‫ﺗﺤﺮﻳﻚ ﻛﺮﺩﻥ‬ ‫ﺑﺮﺁﻏﺎﻻﻧﻴﺪﻥ‬
‫ﺑﻬﺎﻧﻪ‬ ‫ﺩﺳﺘﺎﻭﻳﺰ‬ ‫ﻭﻇﻴﻔﻪ ‪ ،‬ﻭﺍﺟﺐ‬ ‫ﺑﺎﻳﺎ‬
‫ﺣﺼﻪ ‪ ،‬ﺳﻬﻢ‬ ‫ُﺭﺳُﺪ ) ﺑﺮ ﻭﺯﻥ ﺳﺒﺪ(‬ ‫ﻳﻜﺪﻓﻌﻪ ‪ ،‬ﺑﻜﻠﻲ‬ ‫ﺑﻴﻜﺒﺎﺭ ؛ ﺑﻴﻜﺒﺎﺭﻩ‬
‫ﺻﻮﺭﺕ ‪ ،‬ﻇﺎﻫﺮ‬ ‫ﺭﻭﻳﻪ ) ﺑﺮ ﻭﺯﻥ ﻣﻮﻳﻪ(‬ ‫ﺧﺪﻣﺖ‬ ‫ﭘﺮﺳﺘﺶ‬
‫ﺻﻔﺤﻪ‬ ‫ﺳﺎﺕ‬ ‫ﺧﺪﻣﺖ ﻛﺮﺩﻥ‬ ‫ﭘﺮﺳﺘﻴﺪﻥ‬
‫ﻣﺤﺴﻮﺱ‬ ‫ﺳُﺘﺮﺳﺎ‬ ‫ﺗﻮﺟﻪ‬ ‫ﭘﺮﻭﺍ‬
‫ﻃﺒﻴﻌﺖ‬ ‫ﺳﭙﻬﺮ‬ ‫ﺑﻼ‬ ‫ﭘﺘﻴﺎﺭﻩ‬
‫ﺣﻜﻮﻣﺖ‬ ‫ﺳﺮﺭﺷﺘﻪ ﺩﺍﺭﻱ‬ ‫ﺍﺫﻥ ‪ ،‬ﺍﺟﺎﺯﻩ‬ ‫ﭘﺮﮒ ) ﺑﺮ ﻭﺯﻥ ﺑﺮﮒ(‬
‫ﺷﻮﺭ ‪ ،‬ﻣﺸﻮﺭﺕ‬ ‫ﺳْﻜﺎﻟﺶ ) ﺑﺮ ﻭﺯﻥ ﮔﺸﺎﻳﺶ(‬ ‫ﺍﺫﻥ ﺩﺍﺩﻥ‬ ‫ﭘﺮﮔﻴﺪﻥ‬
‫ﺷﻮﺭ ﻛﺮﺩﻥ‬ ‫ﺳْﻜﺎﻟﻴﺪﻥ‬ ‫ﻧﺎﭘﺎﻛﻲ‬ ‫ﭘﻠﺸﺖ‬
‫ﺧﻴﺎﻝ ‪ ،‬ﻭﻫﻢ‬ ‫ُﺳﻤُﺮﺩ ) ﺑﺮ ﻭﺯﻥ ﻧﺒﺮﺩ(‬ ‫ﻧﺎﭘﺎﻙ ﮔﺮﺩﻳﺪﻥ‬ ‫ﭘﻠﺸﺘﻴﺪﻥ‬
‫ﺍﺣﺴﺎﺱ ‪ ،‬ﺣﺲ‬ ‫ُﺳﻬِﺶ ) ﺑﺮ ﻭﺯﻥ ﺟﻬﺶ(‬ ‫ﺧﻴﺎﻝ ‪ ،‬ﺯﻋﻢ‬ ‫ﭘﻨﺪﺍﺭ‬
‫ﺍﺣﺴﺎﺱ ﻛﺮﺩﻥ‬ ‫ﺳﻬﻴﺪﻥ‬ ‫ﻋﺬﺭ ﺧﻮﺍﻫﻲ ﻛﺮﺩﻥ‬ ‫ﭘﻮﺯﻳﺪﻥ‬
‫ﺩﺭﻳﺎﻓﺘﻦ ﺑﺎ ﻳﻜﻲ ﺍﺯ ﺣﻮﺍﺱ‬ ‫ﺷﹶﺪﺳﻴﺪﻥ ) ﺑﺮ ﻭﺯﻥ ﺑﺮﭼﻴﺪﻥ(‬ ‫ﻋﻜﺲ‬ ‫ﭘﻴﻜﺮﻩ‬
‫‪٥٥‬‬ ‫ﺩﺭ ﭘﻴﺮﺍﻣﻮﻥ ﺭﻭﺍﻥ ‪ /‬ﺍﺣﻤﺪ ﻛﺴﺮﻭﻱ ‪.............................................................................................................................................................‬‬

‫ﻣﻌﻨﻲ‬ ‫ﻭﺍﮊﻩ‬ ‫ﻣﻌﻨﻲ‬ ‫ﻭﺍﮊﻩ‬


‫ﺑﺎﻋﺚ‬ ‫ﺷﹸﻮﻧﺪ ) ﺑﺮ ﻭﺯﻥ ﺑﻠﻨﺪ(‬
‫ﻗﺮﻥ‬ ‫ﺻﺪﻩ‬
‫ﻭﺟﺪﺍﻥ ‪ ،‬ﺿﻤﻴﺮ‬ ‫ﻓﺮﺟﺎﺩ‬
‫ﻣﺸﻐﻮﻝ ﮔﺮﺩﻳﺪﻥ‬ ‫ﻓﻬﻠﻴﺪﻥ‬
‫ﺗﻘﺮﻳﺒﺎ‬ ‫ﻛﻤﺎ ﺑﻴﺶ‬
‫ﺍﻋﻤﺎﻝ ‪ ،‬ﺁﻧﭽﻪ ﻛﻨﻨﺪ‬ ‫ﻛﹸﻨﺎﻙ‬
‫ﺗﺄﻭﻳﻞ‬ ‫ﮔﺰﺍﺭﺵ‬
‫ﺗﺼﻤﻴﻢ‬ ‫ﮔﹸﺰﻳﺮ‬
‫ﺗﺼﻤﻴﻢ ﮔﺮﻓﺘﻦ‬ ‫ﮔﹸﺰﻳﺮﻳﺪﻥ‬
‫ﻏﻴﺮ ﻣﻨﺘﻈﺮﻩ‬ ‫ﻧﺎﺑﻴﻮﺳﺎﻥ‬
‫ﺍﻟﺘﻤﺎﺱ ‪ ،‬ﺗﻀﺮﻉ‬ ‫ﻧﻴﺎﻳﺶ‬
‫ﻧﻴﺎﻳﺶ ﻛﺮﺩﻥ‬ ‫ﻧﻴﺎﻳﻴﺪﻥ‬
‫ﺗﺄﺛﻴﺮ ‪ ،‬ﺍﺛﺮ‬ ‫ﻫُﻨﺎﻳﺶ ) ﺑﺮ ﻭﺯﻥ ﻫﻤﺎﻳﺶ (‬
‫ﺗﺄﺛﻴﺮ ﻛﺮﺩﻥ‬ ‫ﻫُﻨﺎﻳﻴﺪﻥ‬
‫ﻣﻮﺛﺮ‬ ‫ﻫُﻨﺎﻳﻨﺪﻩ‬
‫ﻧﺘﻴﺠﻪ‬ ‫ﻫﻮﺩﻩ‬
‫ﺟﺮﺍﺕ ﺩﺍﺷﺘﻦ‪ ،‬ﺩﻟﻴﺮﻱ ﻛﺮﺩﻥ‬ ‫ﻳﺎﺭﺳﺘﻦ‬
‫ﻓﺮﺩ‬ ‫ﻳﻜﻪ‬