‫‪7#‬ز
!

ز‪ 66‬ودا  ‪4 36‬ورد و  ﯾ

‪7‬ا ر
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‫∗‬
‫ﻣﻬﺪي ﻋﻈﻴﻤﻲ‬

‫ﭼﻜﻴﺪه‬

‫»ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ« ﺁﻣﻮﺯﻩﻳﻲ ﺩﻳﺮﻳﻨﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻓﻠﺴﻔﻪ ﺍﺳﺖ ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻫﺮ ﺭﺧﺪﺍﺩﻱ‬

‫ﻥ ﺩﺭﺳﺖ ﺑﻪ ﻫﻤﺎﻥ ﺷﻴﻮﻩﻳﻲ ﮐﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﻴﻨﻬﺎﻳﺖ ﺑﺎﺭ ﺑﻪ ﻭﻗﻮﻉ ﭘﻴﻮﺳﺘﻪ‪ ،‬ﺩﺭ‬
‫ﺩﺭ ﺟﻬﺎ ‪‬‬
‫ﺁﻳﻨﺪﻩ ﻧﻴﺰ ﺑﺎ ﻫﻤﺔ ﺟﺰﺋﻴﺎﺗﺶ ﺑﻴﻨﻬﺎﻳﺖ ﺑﺎﺭ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺳﻬﺮﻭﺭﺩﻱ ﺍﻳﻦ ﺁﻣﻮﺯﻩ ﺭﺍ ﺩﺭ‬
‫ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﻭ ﻧﻴﺰ ﺩﺭ ﺍﻟﻤﺸﺎﺭﻉ ﻭ ﺍﻟﻤﻄﺎﺭﺣﺎﺕ ﺑﻤﻴﺎﻥ ﻣﻲﺁﻭﺭﺩ ﻭ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺁﻥ‬
‫ﺑﺮﻫﺎﻧﻬﺎﻳﻲ ﺭﺍ ﭘﻴﺶ ﻣﻴﻨﻬﺪ‪ .‬ﻣﻼﺻﺪﺭﺍ ﺩﺭ ﺗﻌﻠﻴﻘﺎﺕ ﺧﻮﺩ ﺑﺮ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‬
‫ﻗﻄﺐﺍﻟﺪﻳﻦ ﺷﻴﺮﺍﺯﻱ ﺑﻪ ﺳﻨﺠﺶ ﺑﺮﻫﺎﻧﻬﺎﻱ ﺳﻬﺮﻭﺭﺩﻱ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﻧﺎﻓﺮﺟﺎﻡ‬
‫ﻥ ﻣﺪ‪‬ﻋﺎ ﻧﻴﺴﺖ؛ ﺑﻮﻳﮋﻩ ﮐﻪ ﻣﺎ »ﻗﻀﻴﻪ ﺗﮑﺮﺍ ﹺﺭ«‬
‫ﻣﻴﺸﻤﺎﺭﺩ‪ ،‬ﻭﻟﻲ ﺑﻄﻼﻥ ﺩﻟﻴﻞ‪ ،‬ﺩﻟﻴﻞ ﺑﻄﻼ ‪‬‬
‫ﭘﻮﺍﻧﮑﺎﺭﻩ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﻳﻢ ﮐﻪ ﺍﺛﺒﺎﺕ ﻣﻴﮑﻨﺪ ﺩﺭ ﻫﺮ ﻧﻈﺎﻡ )ﻣﺠﻤﻮﻋﻪ ﻳﺎ ﺳﻴﺴﺘﻢ(ﻱ‪،‬‬
‫ﻣﻮﻗﻌﻴﺖ ﻧﺨﺴﺘﻴﻦ ﻫﻤﻪ ﺍﺟﺰﺍﺀ ﭘﺲ ﺍﺯ ﮔﺬﺷﺖ ﺯﻣﺎﻧﻲ ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﮐﺎﻓﻲ ﻃﻮﻻﻧﻲ ﺗﮑﺮﺍﺭ‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﺍﻳﻦ ﻣﺴﺘﻠﺰﻡ ﺍﺛﺒﺎﺕ ﺁﻣﻮﺯﺓ »ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ« ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻨﻬﻤﻪ‪ ،‬ﺑﺎﻳﺪ‬

‫‪41‬‬ ‫ﭘﺮﺳﻴﺪ ﮐﻪ ﺍﻳﻦ »ﺯﻣﺎﻥ ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﮐﺎﻓﻲ ﻃﻮﻻﻧﻲ« ﭼﻘﺪﺭ ﺍﺳﺖ؟ ﺑﺮﭘﺎﻳﻪ ﻣﺤﺎﺳﺒﺎﺕ‬
‫ﭼﺎﻧﺪﺭﺍﺳ‪‬ﮑﺎﺭ‪ ،‬ﺍﻳﻦ ﺯﻣﺎﻥ ﺑﺮﺍﻱ ﻳﮏ ﺣﺠﻢ ﮐﺮﻭﻱ ﺍﺯ ﻫﻮﺍ ﺑﺎ ﺷﻌﺎﻉ ﻳﮏ ﺳﺎﻧﺘﻴﻤﺘﺮ ﮐﻪ ﺩﻣﺎ ﻭ‬
‫ﻥ ﺣﻮﻝ ﻣﻘﺪﺍﺭ ﻣﻴﺎﻧﮕﻴﻦ ﭼﮕﺎﻟﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﭼﻴﺰﻱ‬
‫ﻓﺸﺎﺭ ﺍﺳﺘﺎﻧﺪﺍﺭﺩ ﻭ ﻳﮏ ﺩﺭﺻﺪ ﻧﻮﺳﺎ ‪‬‬

‫‪mahdiazimi@ut.ac.ir‬‬ ‫∗ ﺍﺳﺘﺎﺩﻳﺎﺭ ﮔﺮﻭﻩ ﻓﻠﺴﻔﻪ ﻭ ﺣﻜﻤﺖ ﺍﺳﻼﻣﻲ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ؛‬

‫ﺗﺎرﻳﺦ ﺗﺄﻳﻴﺪ‪ : :‬ﺟﻠﺴﻪ ﻫﻴﺌﺖ ﺗﺤﺮﻳﺮﻳﻪ ‪٩٣/٤/١٧‬‬ ‫ﺗﺎرﻳﺦ درﻳﺎﻓﺖ‪۹۲/۱۲/۵ :‬‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﻧﺰﺩﻳﮏ ﺑﻪ ﺳﻪ ﺗﺮﻳﻠﻴﻮﻥ ﻫﺰﺍﺭﻩ ﺍﺳﺖ! ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺯﻣﺎﻥ ﺗﮑﺮﺍﺭ ﺑﺮﺍﻱ ﮐﻞ ﮐﻴﻬﺎﻥ ﭼﻨﺪﺍﻥ‬
‫ﻃﻮﻻﻧﻲ ﺍﺳﺖ ﮐﻪ ﻋﻤﺮ ﺍﺟﺰﺍﺀ ﺁﻥ‪ ،‬ﺑﺴﻲ ﭘﻴﺶ ﺍﺯ ﻓﺮﺍﺭﺳﻴﺪﻥ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﺑﻪ ﭘﺎﻳﺎﻥ ﺧﻮﺍﻫﺪ‬
‫ﺭﺳﻴﺪ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﺗﮑﺮﺍﺭ ﮐﻴﻬﺎﻧﻲ ﺭﺍ ﻭﻗﻮﻋﹰﺎ ﻣﺤﺎﻝ ﻣﻴﺴﺎﺯﺩ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ‪ ،‬ﺑﺮﺁﻳﻨﺪ ﺟﺴﺘﺎﺭ ﻓﺮﺍﺭﻭ‬
‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻣﻮﺯﺓ »ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ« ﮐﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻧﻴﺰ ﺑﺪﺍﻥ ﺑﺎﻭﺭ ﺩﺍﺭﺩ‪ ،‬ﻣﻤﮑﻦ‬
‫ﺫﺍﺗﻲ ﻭ ﻣﺤﺎﻝ ﻭﻗﻮﻋﻲ ﺍﺳﺖ‪.‬‬

‫ﻛﻠﻴﺪ واژهﻫﺎ‪ :‬ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ‪ ،‬ﻗﻀﻴﺔ ﺗﮑﺮﺍﺭ‪ ،‬ﺳﻬﺮﻭﺭﺩﻱ‪ ،‬ﭘﻮﺍﻧﮑﺎﺭﻩ‬

‫*‬ ‫*‬ ‫*‬

‫ﻣﻘﺪﻣﻪ‬

‫ﺳﻬﺮﻭﺭﺩﻱ ﺩﺭ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﻭ ﻧﻴﺰ ﺩﺭ ﺍﻟﻤﺸﺎﺭﻉ ﻭ ﺍﻟﻤﻄﺎﺭﺣﺎﺕ ﺩﻳﺪﮔﺎﻩ ﺩﻳﺮﻳﻨﻪﻳﻲ ﺭﺍ‬

‫ﭘﻴﺶ ﻣﻴﻨﻬﺪ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻓﻠﺴﻔﻪ ﺑﺎ ﻧﺎﻡ ﺁﻣﻮﺯﺓ »ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ« ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸﻮﺩ‪.‬‬
‫ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ‪ ،‬ﺑﺮ ﭘﺎﻳﺔ ﺗﻌﺮﻳﻔﻲ ﮐﻪ ﺩﺭ ﺩﺍﻧﺸﻨﺎﻣﺔ ﻓﻠﺴﻔﻪ ﺁﻣﺪﻩ »ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺍﻳﻦ‬
‫ﺁﻣﻮﺯﻩ ﮐﻪ ﻫﺮ ﺭﺧﺪﺍﺩﻱ ﺩﺭ ﺟﻬﺎﻥ‪ ،‬ﺑﺎ ﻫﻤﺔ ﺟﺰﺋﻴﺎﺕ ﻭ ﺩﺭ ﮐﻞ ﺑﺎﻓﺘﺎﺭ ﮐﻴﻬﺎﻧﻴﺶ‪ ،‬ﺩﺭﺳﺖ ﺑﻪ‬
‫ﻼ ﺑﻴﻨﻬﺎﻳﺖ ﺑﺎﺭ ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﻪ ﻭﻗﻮﻉ ﭘﻴﻮﺳﺘﻪ‪ ،‬ﺑﻴﻨﻬﺎﻳﺖ ﺑﺎﺭ ]ﺩﺭ‬
‫ﻫﻤﺎﻥ ﺷﻴﻮﻩﻳﻲ ﮐﻪ ﻗﺒ ﹰ‬
‫ﺁﻳﻨﺪﻩ[ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺷﺪ«‪ (١).‬ﺍﻳﻦ ﺁﻣﻮﺯﻩ ﺩﺭ ﺳﺮﺍﺳﺮ ﺗﺎﺭﻳﺦ ﺍﻧﺪﻳﺸﻪ ﺑﺸﺮﻱ ﺑﻪ ﺷﻴﻮﻩﻫﺎﻱ‬
‫ﮔﻮﻧﺎﮔﻮﻥ ﻃﺮﺡ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﻧﻮﺁﻭﺭﺩ ﺳﻬﺮﻭﺭﺩﻱ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺮﻫﺎﻧﻬﺎﻳﻲ ﺍﺳﺖ ﮐﻪ ﻭﻱ‬
‫ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺁﻥ ﭘﻴﺶ ﻣﻴﻨﻬﺪ‪.‬‬
‫ﻣﺎ ﺩﺭ ﺍﻳﻦ ﺟﺴﺘﺎﺭ‪ ،‬ﻧﺨﺴﺖ ﮔﺰﺍﺭﺷﻲ ﺭﻭﺷﻦ ﺍﺯ ﺑﺮﻫﺎﻧﻬﺎﻱ ﺳﻬﺮﻭﺭﺩﻱ ﺑﺪﺳﺖ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ ﻭ‬
‫ﺳﭙﺲ ﻧﻘﺪﻫﺎﻱ ﻣﻼﺻﺪﺭﺍ ﺭﺍ ﺑﺮ ﺍﻳﻦ ﺑﺮﻫﺎﻧﻬﺎ ﻧﻘﻞ ﺧﻮﺍﻫﻴﻢ ﮐﺮﺩ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﺑﺮﭘﺎﻳﺔ ﺩﺳﺘﺎﻭﺭﺩﻫﺎﻱ‬
‫ﭘﻮﺍﻧﮑﺎﺭﻩ )ﺭﻳﺎﺿﻴﺪﺍﻥ‪ ،‬ﻓﻴﺰﻳﮑﺪﺍﻥ ﻭ ﻓﻴﻠﺴﻮﻑ ﻋﻠﻢ ﻓﺮﺍﻧﺴﻮﻱ( ﻭ ﭼﺎﻧﺪﺭﺍﺳﮑﺎﺭ )ﺍﺧﺘﺮﻓﻴﺰﻳﮑﺪﺍﻥ‬
‫ﺁﻣﺮﻳﮑﺎﻳﻲ ﻫﻨﺪﻱﺗﺒﺎﺭ(‪ ،‬ﺁﺷﮑﺎﺭ ﺧﻮﺍﻫﻴﻢ ﺳﺎﺧﺖ ﮐﻪ ﺁﻣﻮﺯﺓ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ‪ ،‬ﺍﮔﺮﭼﻪ ﺫﺍﺗ ﹰﺎ‬
‫‪۴۲‬‬
‫ﻣﻤﮑﻦ‪ ،‬ﻭﻟﻲ ﻭﻗﻮﻋﹰﺎ ﻣﺤﺎﻝ ﺍﺳﺖ‪.‬‬

‫‪ .1‬ﺑﺮﻫﺎﻧﻬﺎي ﺳﻬﺮوردي‬

‫ﺳﻬﺮﻭﺭﺩﻱ ﺩﺭ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﻣﻴﮕﻮﻳﺪ‪:‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫]‪ ۱‬ﻭ ‪ [.۲‬ﻭ ﺑﺪﺍﻥ ﮐﻪ ﻧﻘﺸﻬﺎﻱ ﮐﺎﺋﻨﺎﺕ ﺍﺯ ﺍﺯﻝ ﺗﺎ ﺍﺑﺪ ﺩﺭ ﺑﺮﺯﺧﻬﺎﻱ ﺑﺮﻳﻦ ﻣﺤﻔﻮﻅ‬
‫ﺐﺗﮑﺮﺍﺭﻧﺪ؛ ]‪ [.۴‬ﺯﻳﺮﺍ ﺍﮔﺮ ﺩﺭ‬
‫]ﻭ[ ﻣﺼﻮ‪‬ﺭﻧﺪ‪ [.۳] .‬ﻭ ﺍﻳﻦ ]ﻧﻘﺶ‪/‬ﮐﺎﺋﻦ[ ﻫﺎ ﻭﺍﺟ ‪‬‬
‫ﺑﺮﺯﺧﻬﺎﻱ ﺑﺮﻳﻦ ﺑﺮﺍﻱ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺯﻧﺠﻴﺮﻩﻭﺍﺭ ﮐﻪ ﻫﻴﭽﻴﮏ ﭘﺪﻳﺪ ﻧﻤﻲﺁﻳﺪ ﻣﮕﺮ ﺍﺯ ﭘﻲ‬
‫ﺩﻳﮕﺮﻱ‪ ،‬ﻧﻘﺸﻬﺎﻳﻲ ﺑﻴﭙﺎﻳﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺁﻥ ﻧﻘﺸﻬﺎ ﺧﻮﺩ ﻳﮑﻲ ﺍﺯ‬
‫ﺭﺷﺘﻪﻫﺎﻱ ﻫﻤﺒﻮﺩ ﺯﻧﺠﻴﺮﻩﻭﺍﺭ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ ﻭ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ‪ ،‬ﺑﺎ ﺁﻧﭽﻪ ﺑﺮﺍﻳﺶ ﺑﺮﻫﺎﻥ‬
‫ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺗﻨﺎﻗﺾ ﺧﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ ﻭ ﺍﻳﻦ ﻣﺤﺎﻝ ﺍﺳﺖ‪ [.۵] .‬ﺍﻓﺰﻭﻥ ﺑﺮ ﺍﻳﻦ‪،‬‬
‫ﺍﮔﺮ ﺩﺭ ﺁﻥ ]ﺑﺮﺯﺥ[ ﻫﺎ ﺑﺮﺍﻱ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺯﻧﺠﻴﺮﻩﻭﺍ ﹺﺭ ﺁﻳﻨﺪﻩ ﻧﻘﺸﻬﺎﻳﻲ ﺑﻴﭙﺎﻳﺎﻥ ﻭﺟﻮﺩ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺍﮔﺮ ﻫﺮﻳﮏ ﺍﺯ ﺁﻥ ]ﺭﺧﺪﺍﺩ[ ﻫﺎ ﺑﻪ ﻧﺎﮔﺰﻳﺮ ﺩﺭ ﻳﮏ ﺯﻣﺎﻧﻲ ﺭﺥ‬
‫ﺩﻫﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺯﻣﺎﻧﻲ ﺩﻳﮕﺮ ﻣﻲﺁﻳﺪ ﮐﻪ ﻫﻤﻪ]ﺁﻥ ﺭﺧﺪﺍﺩﻫﺎ[ ﺩﺭ ﺁﻥ ]ﺯﻣﺎﻥ[ ﺭﺥ‬
‫ﺩﺍﺩﻩﺍﻧﺪ ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﺯﻧﺠﻴﺮﻩ ﭘﺎﻳﺎﻥ ﻣﻴﻴﺎﺑﺪ‪ ،‬ﺩﺭﺣﺎﻟﻲﮐﻪ ﺍﹶﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﺑﻴﭙﺎﻳﺎﻥ‬
‫ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻣﺤﺎﻝ ﺍﺳﺖ؛ ﻭ ﺍﮔﺮ ]ﺿﺮﻭﺭﻱ[ ﻧﺒﺎﺷﺪ ﺣﺼﻮﻝ ﺯﻣﺎﻧﻲ ﮐﻪ ﺩﺭ ﺁﻥ‬
‫ﻫﻤﻪ]ﻧﻘﻮﺵ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺁﻳﻨﺪﻩ[ ﺍﺯ ﺭﺥ ﺩﺍﺩﻥ ﺑﺮﺁﺳﻮﺩﻩ ﺑﺎﺷﻨﺪ‪ ،‬ﭘﺲ ﺩﺭ ﺁﻥ ]ﻧﻘﺶ[‬
‫ﻫﺎ ﻣﻮﺭﺩﻱ ﻫﺴﺖ ﮐﻪ ﻫﺮﮔﺰ ﺭﺥ ﻧﻤﻴﺪﻫﺪ ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﺁﻳﻨﺪﻩ ﻧﻴﺴﺖ‪،‬‬
‫)‪(٢‬‬
‫ﺩﺭﺣﺎﻟﻲﮐﻪ ﻓﺮﺽ ﺷﺪﻩ ﺑﻮﺩ ﺍﺯ ﺁﻧﻬﺎﺳﺖ ﻭ ﺍﻳﻦ ﻣﺤﺎﻝ ﺍﺳﺖ‪.‬‬

‫ﭘﻴﺶ ﺍﺯ ﻫﺮ ﭼﻴﺰ ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺭﻭﺷﻦﺩﺍﺷﺖ ﭘﺎﺭﻩﻳﻲ ﺍﺯ ﻭﺍﮊﮔﺎﻥ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺩﺭ‬
‫ﻧﻘﻞﻗﻮﻝ ﺑﺎﻻ ﺑﭙﺮﺩﺍﺯﻳﻢ‪» .‬ﻧﻘﺶ« ﺩﺭ ﺍﺩﺑﻴﺎﺕ ﺳﻬﺮﻭﺭﺩﻱ ﺑﻤﻌﻨﺎﻱ ﺻﻮﺭﺕ ﻋﻠﻤﻲ ﻭ ﺍﺩﺭﺍﮐﻲ‬
‫ﺍﺳﺖ‪ .‬ﻭﻱ ﺩﺭ ﺍﻟﺘﻠﻮﻳﺤﺎﺕ ﻣﻴﮕﻮﻳﺪ‪:‬‬
‫)‪(٣‬‬
‫ﻧﻘﻮﺵ ﺍﻟﻌﻘﻮﻝ ﺣﺎﺿﺮة ﻟﻪ ﺗﻌﺎﻟﻲ‪.‬‬

‫ﻳﻌﻨﻲ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﻭ ﺍﺩﺭﺍﮐﻲ ﻋﻘﻮﻝ ﺑﺮﺍﻱ ﺧﺪﺍﻭﻧﺪ ﺣﺎﺿﺮﻧﺪ‪» .‬ﮐﺎﺋﻦ« ﺑﺮﺍﺑﺮﻱ ﺍﺳﺖ ﮐﻪ‬
‫ﻣﺘﺮﺟﻤﺎﻥ ﻋﺮﺏ ﺑﺮﺍﻱ ﻭﺍﮊﻩ ﻳﻮﻧﺎﻧﻲ »‪ ،١«γεγενήµενον‬ﺑﻤﻌﻨﺎﻱ ﭘﺪﻳﺪﺁﻳﻨﺪﻩ‪ ،‬ﻗﺮﺍﺭ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬
‫‪43‬‬ ‫ﺍﺭﺳﻄﻮ ﺩﺭ ﻣﺘﺎﻓﻴﺰﻳﮏ ﻣﻴﮕﻮﻳﺪ‪:‬‬
‫)‪(٤‬‬
‫ﻫﻤﺔ ﭘﺪﻳﺪﺁﻳﻨﺪﻩﻫﺎ ﺑﻮﺳﻴﻠﺔ ﭼﻴﺰﻱ ﻭ ﺍﺯ ﭼﻴﺰﻱ ﭘﺪﻳﺪ ﻣﻲﺁﻳﻨﺪ ﻭ ﭼﻴﺰﻱ ﻣﻴﺸﻮﻧﺪ‪.‬‬

‫ﻫﻤﺔ ﭘﺪﻳﺪﺁﻳﻨﺪﻩﻫﺎ ]‪ [...‬ﺩﺍﺭﺍﻱ ﻣﺎﺩﻩﺍﻧﺪ؛ ﺯﻳﺮﺍ ﻫﺮﻳﮏ ﺍﺯ ﺁﻧﻬﺎ ﻫﻢ ﺍﻣﮑﺎﻥ ﺑﻮﺩﻥ ﺩﺍﺭﺩ‬

‫‪1. gegenmenon‬‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫)‪(٥‬‬
‫ﻫﻢ ﻧﺒﻮﺩﻥ ﻭ ﺍﻳﻦ )ﺍﻣﮑﺎﻥ( ﺩﺭ ﻫﺮﻳﮏ ﺍﺯ ﭼﻴﺰﻫﺎ ﻣﺎﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﭘﺪﻳﺪﺁﻳﻨﺪﻩ ﻳﺎ ﮐﺎﺋﻦ‪ ،‬ﻣﻮﺟﻮﺩ ﻣﻌﻠﻮﻝ ﻣﺎﺩﻱ ﻣﺘﻐﻴﺮ ﺍﺳﺖ‪» .‬ﺑﺮﺯﺥ ﻫﻤﺎﻥ ﺟﺴﻢ‬
‫ﺍﺳﺖ«)‪ ،(٦‬ﭘﺲ »ﺑﺮﺯﺧﻬﺎﻱ ﺑﺮﻳﻦ« )ﺍﻟﺒﺮﺍﺯﺥ ﺍﻟﻌﻠﻮﻳﺔ( ﻫﻤﺎﻥ ﺟﺴﻤﻬﺎﻱ ﺑﺮﻳﻨﻨﺪ؛ ﻳﻌﻨﻲ‬
‫ﺍﻓﻼﮎ‪» (٧).‬ﺭﺧﺪﺍﺩ« ﺑﺮﺍﺑﺮ »ﺣﺎﺩﺙ« ﻭ »ﺯﻧﺠﻴﺮﻩﻭﺍﺭ« ﺑﺮﺍﺑﺮ »ﻣﺘﺮﺗﺐ« ﺍﺳﺖ ﻭ »ﺗﺮﺗﺐ« ﺩﺭ‬
‫ﺧﻮﺩ ﻋﺒﺎﺭﺕ ﺳﻬﺮﻭﺭﺩﻱ ﺑﻪ »ﭘﻲﺁﻳﺶ« ﻭ »ﺗﻮﺍﻟﻲ ﻭﺟﻮﺩﻱ« ﺗﻔﺴﻴﺮ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺳﺮﺍﻧﺠﺎﻡ‪،‬‬
‫»ﻫﻤﺒﻮﺩ« ﺑﺮﺍﺑﺮ »ﻣﺠﺘﻤﻊ ﺩﺭ ﻭﺟﻮﺩ« ﺍﺳﺖ‪.‬‬
‫ﺍﮐﻨﻮﻥ ﺩﺭ ﺗﻮﺿﻴﺢ ﻣﻘﺼﻮﺩ ﺳﻬﺮﻭﺭﺩﻱ ﺑﺎﻳﺪ ﮔﻔﺖ ﻋﺒﺎﺭﺕ ﺑﺎﻻ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﺑﺎ‬
‫ﺷﻤﺎﺭﻩﮔﺬﺍﺭﻳﻬﺎﻱ ﺩﺭﻭﻥ ﻗﻠﹼﺎﺏ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺷﺪﻩ‪ ،‬ﺩﺭﺑﺮﺩﺍﺭﻧﺪﺓ ﭼﻬﺎﺭ ﺑﺨﺶ ﻭ ﭘﻨﺞ ﻧﮑﺘﻪ‬
‫ﺍﺳﺖ‪ (۱ :‬ﻗﻴﺪ »ﺍﺯ ﺍﺯﻝ ﺗﺎ ﺍﺑﺪ« ﻣﺘﻌﻠﹼﻖ ﺑﻪ »ﮐﺎﺋﻨﺎﺕ« ﺍﺳﺖ ﻭ ﺳﻬﺮﻭﺭﺩﻱ ﺑﺎ ﺁﻭﺭﺩﻥ ﺁﻥ‬
‫ﻣﻴﺨﻮﺍﻫﺪ ﺑﻪ ﺍﻳﻦ ﻧﮑﺘﻪ ﺍﺷﺎﺭﻩ ﮐﻨﺪ ﮐﻪ ﺯﻧﺠﻴﺮﺓ ﮐﺎﺋﻨﺎﺕ‪ ،‬ﻳﻌﻨﻲ ﺯﻧﺠﻴﺮﺓ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺟﻬﺎﻥ‬
‫ﻣﺎﺩﻩ‪ ،‬ﺍﺯﻟﻲ ﻭ ﺍﺑﺪﻱ ﺍﺳﺖ‪ (۲ .‬ﻫﺮﻳﮏ ﺍﺯ ﮐﺎﺋﻨﺎﺕ ﮐﻪ ﺣﻠﻘﻪﻳﻲ ﺍﺯ ﺁﻥ ﺯﻧﺠﻴﺮﺓ ﺑﻲﺁﻏﺎﺯ ﻭ‬
‫ﺍﻧﺠﺎﻡ ﺍﺳﺖ‪ ،‬ﺻﻮﺭﺗﻲ ﻋﻠﻤﻲ ﻭ ﻧﻘﺸﻲ ﺍﺩﺭﺍﮐﻲ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﺩﺍﺭﺩ ﻭ ﺑﺮﺯﺧﻬﺎﻱ ﺑﺮﻳﻦ ﺑﻪ‬
‫ﺐﺗﮑﺮﺍﺭﻧﺪ«‪.‬‬
‫ﻫﻤﺔ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﺁﮔﺎﻫﻲ ﺩﺍﺭﻧﺪ‪» (۳ .‬ﺍﻳﻦ ]ﻧﻘﺶ‪/‬ﮐﺎﺋﻦ[ ﻫﺎ ﻭﺍﺟ ‪‬‬
‫ﺳﻬﺮﻭﺭﺩﻱ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﺭﺍ ﺑﺎ ﺿﻤﻴﺮ »ﻫﻲ« ﺁﻏﺎﺯ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﭼﻨﺎﻧﮑﻪ ﺍﺑﻦﻫﺮﻭﻱ ﻣﻴﮕﻮﻳﺪ‪:‬‬
‫»ﻣﻴﺘﻮﺍﻥ ﺑﻮﺩ ﻛﻪ ﺿﻤﻴﺮ ﺭﺍﺟﻊ ﺑﻪ ﻧﻘﻮﺵ ﺑﺎﺷﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﺩﺍﺭﺩ ﻛﻪ ﺭﺍﺟﻊ ﺑﺎﺷﺪ ﺑﻪ ﻛﺎﺋﻨﺎﺕ‬
‫ﻭ ﺍﻟﺜﺎﻧﻲ ﺍﻭﻟﻲ«‪ (٨).‬ﺍﮔﺮ ﺿﻤﻴﺮ ﺑﻪ »ﻧﻘﻮﺵ« ﺑﺮﮔﺮﺩﺩ‪ ،‬ﺳﺨﻦ ﺷﻴﺦ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‬
‫ﮐﻪ ﺗﮑﺮﺍﺭ ﻣﻘﺘﻀﻲ ﻭ ﻣﺎﺑﺎﺯﺍﺀ ﺍﻳﻦ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﻭ ﻧﻪ ﺧﻮﺩ ﺁﻧﻬﺎ‪ ،‬ﺿﺮﻭﺭﻱ ﺍﺳﺖ‪ .‬ﻣﻼﺻﺪﺭﺍ‬
‫ﻫﻤﻴﻦ ﺧﻮﺍﻧﺶ ﻭ ﺗﻔﺴﻴﺮ ﺭﺍ ﺑﺮﮔﺰﻳﺪﻩ ﻭ ﻣﻴﮕﻮﻳﺪ‪:‬‬

‫ﺙ‬
‫]ﺷﻴﺦ ﺍﺷﺮﺍﻕ[ ﭼﻮﻥ ﺛﺎﺑﺖ ﮐﺮﺩ ﮐﻪ ﻣﺒﺎﺩﻱ ﻧﻔﺴﺎﻧﻲ ﻓﻠﮑﻲ ﺑﻪ ﻫﻤﺔ ﺁﻧﭽﻪ ﺩﺭ ﺣﻮﺍﺩ ‪‬‬
‫ﺐ ﺯﻣﺎﻧﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ‪ ،‬ﺩﺭ ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨﺪﻩ ﺭﺥ ﺩﺍﺩﻩ ﻭ ﺧﻮﺍﻫﺪ ﺩﺍﺩ ﻋﻠﻢ ﺩﺍﺭﻧﺪ‪،‬‬
‫ﻣﺘﺮﺗ ﹺ‬
‫ﺕ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺩﺭ ﻋﺪﺩ ﺑﺎﻳﺪ ﮐﻪ‬
‫ﻖ ﺑﻪ ﮐﺎﺋﻨﺎ ‪‬‬
‫ﺧﻮﺍﺳﺖ ﺛﺎﺑﺖ ﮐﻨﺪ ﮐﻪ ﺁﻥ ﻋﻠﻮ ﹺﻡ ﻣﺘﻌ ﹼﻠ ﹺ‬ ‫‪۴۴‬‬
‫ﻣﺘﻨﺎﻫﻲ ﺩﺭ ﻋﺪﺩ ]ﻭ[ ﺑﺤﺴﺐ ﻣﻘﺘﻀﺎﻳﺸﺎﻥ ﻭﺍﺟﺐﺗﮑﺮﺍﺭ ﺑﺎﺷﻨﺪ ﻭ ﻣﻨﻈﻮﺭ ]ﺍﺯ ﺗﮑﺮﺍ ‪‬ﺭ[‬
‫)‪(٩‬‬
‫ﺻﻮ‪‬ﺭ ﺁﻧﻬﺎﻳﻨﺪ‪.‬‬
‫ﺗﮑﺮﺍﺭ ﮐﺎﺋﻨﺎﺕ ﻓﺎﺳﺪﻱ ﺍﺳﺖ ﮐﻪ ﺁﻥ ]ﻋﻠﻮﻡ[ ﹸ‬

‫ﻭﻟﻲ ﺍﮔﺮ ﺿﻤﻴﺮ ﺑﻪ »ﮐﺎﺋﻨﺎﺕ« ﺑﺮﮔﺮﺩﺩ‪ ،‬ﺑﺪﻳﻨﻤﻌﻨﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺗﮑﺮﺍﺭ ﺍﻳﻦ ﮐﺎﺋﻨﺎﺕ‬
‫ﺑﺎﻳﺴﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﻫﺮ ﺩﻭ ﻓﺮﺽ‪ ،‬ﺳﺨﻦ ﻭﻱ ﺑﻪ ﺍﻳﻦ ﺑﺎﺯﻣﻴﮕﺮﺩﺩ ﮐﻪ ﺯﻧﺠﻴﺮﺓ ﺑﻲﺁﻏﺎﺯ ﻭ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﺍﻧﺠﺎ ﹺﻡ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﮐﻪ ﻧﻘﺶ ﺍﺩﺭﺍﮐﻲ ﻭ ﺻﻮﺭﺕ ﻋﻠﻤﻴﺶ ﺩﺭ ﺑﺮﺯﺧﻬﺎﻱ ﺑﺮﻳﻦ‬
‫ﺕ ﺗﮑﺮﺍﺭ ﻣﻴﺸﻮﺩ‪ .‬ﺭﻭﺷﻦ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﺯﻧﺠﻴﺮﻩ ﺑﺮﺍﻱ‬
‫ﻣﻨﻘﻮﺵ ﻭ ﻣﺘﺼﻮ‪‬ﺭ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺿﺮﻭﺭ ﹾ‬
‫ﺍﻳﻨﮑﻪ ﭘﻴﻮﺳﺘﻪ ﺗﮑﺮﺍﺭ ﺷﻮﺩ ﺑﺎﻳﺪ ﺧﻂ ﺳﻴﺮﻱ ﺩﺍﻳﺮﻩﻭﺍﺭ ﺭﺍ ﺑﭙﻴﻤﺎﻳﺪ ﻭ ﻧﻴﺰ ﺑﺎﻳﺪ ﻳﺎﺩﺁﻭﺭ ﺷﺪ ﮐﻪ‬
‫ﺍﻳﻦ ﺗﮑﺮﺍﺭ‪ ،‬ﺍﺯ ﻧﻈﺮ ﺳﻬﺮﻭﺭﺩﻱ ﺑﻤﻌﻨﺎﻱ ﺑﺎﺯﮔﺸﺖ ﻣﻌﺪﻭﻡ ﻧﻴﺴﺖ)‪ ،(١٠‬ﺑﻠﮑﻪ ﺑﻤﻌﻨﺎﻱ ﺑﺎﺯﮔﺸﺖ‬
‫)‪(١١‬‬
‫ﺷﺒﻴﻪ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫)‪(١٢‬‬
‫ﻭ ﺍﺯﺍﻳﻨﺮﻭ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺍﺛﺒﺎﺕ ﺁﻥ‬ ‫ﻧﮑﺘﺔ ﻳﻚ ﺭﺍ ﺳﻬﺮﻭﺭﺩﻱ ﭘﻴﺸﺘﺮ ﺍﺛﺒﺎﺕ ﮐﺮﺩﻩ ﺍﺳﺖ‬
‫ﻧﻤﻴﭙﺮﺩﺍﺯﺩ‪ .‬ﻧﮑﺘﺔ ﺩﻭ ﺑﺮ ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ ﮐﻪ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﺑﻪ ﺣﺮﮐﺘﻬﺎﻱ ﺧﻮﺩ ﻋﻠﻢ‬
‫ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ ﺣﺮﮐﺘﻬﺎ ﻋﻠﺖ ﻫﻤﺔ ﮐﺎﺋﻨﺎﺗﻨﺪ ﻭ ﻋﻠﻢ ﺑﻪ ﻋﻠﺖ ﻣﺴﺘﻠﺰﻡ ﻋﻠﻢ ﺑﻪ ﻣﻌﻠﻮﻝ ﺍﺳﺖ‪:‬‬

‫ﻫﻤﺔ ﻧﻘﻮﺵ ﮐﺎﺋﻨﺎﺕ ﺩﺭ ﺑﺮﺯﺧﻬﺎﻱ ﺑﺮﻳﻦ ﻣﻨﻘﻮﺷﻨﺪ؛ ﺯﻳﺮﺍ ﻧﻮﺭﻫﺎﻱ ﻣﺪﺑ‪‬ﺮ ﻓﻠﮑﻲ ﺑﻪ‬
‫ﺣﺮﮐﺘﻬﺎ ﻭ ﻟﻮﺍﺯﻡ ﺣﺮﮐﺘﻬﺎﻱ ﺧﻮﺩ ﻋﺎﻟﻤﻨﺪ‪ .‬ﻫﻤﺔ ﺭﺧﺪﺍﺩﻫﺎﻱ ﮔﺬﺷﺘﻪ ﻭ ﺁﻳﻨﺪﻩ ﻧﻴﺰ‬
‫ﻫﻤﺎﻧﺎ ﺑﺴﺒﺐ ﺣﺮﮐﺘﻬﺎﻱ ﻓﻠﮑﻲ ﭘﺪﻳﺪ ﻣﻲﺁﻳﻨﺪ‪ .‬ﭘﺲ ﺁﻧﻬﺎ ﺑﻪ ﺍﻳﻦ ﺭﺧﺪﺍﺩﻫﺎ ﻭ ﺑﻪ ﻟﻮﺍﺯﻡ‬
‫)‪(١٣‬‬
‫ﺣﺮﮐﺘﻬﺎﻱ ﮐﻠﻲ ﻭ ﺟﺰﺋﻴﺸﺎﻥ ﻋﺎﻟﻤﻨﺪ‪.‬‬

‫ﺍﻳﻦ ﻧﻮﺭﻫﺎﻱ ﻣﺪﺑﺮ ﻓﻠﮑﻲ ﺑﻪ ﺟﺰﺋﻴﺎﺕ ﮐﺎﺋﻨﺎﺕ ]‪ [...‬ﻭ ﻟﻮﺍﺯﻡ ﻭ ﺁﺛﺎﺭ ﺣﺮﮐﺎﺕ ﺁﻧﻬﺎ ﺩﺭ ﺍﻳﻦ‬
‫ﺟﻬﺎﻥ ﺁﮔﺎﻫﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺷﻨﺎﺧﺖ ﻋﻠﺖ ﻭ ﻣﻠﺰﻭﻡ ﺍﺯ ﺷﻨﺎﺧﺖ ﻣﻌﻠﻮﻝ ﻭ ﻻﺯﻡ ﺟﺪﺍﻳﻲﻧﺎﭘﺬﻳﺮ‬
‫)‪(١٤‬‬
‫ﺍﺳﺖ‪ .‬ﭘﺲ ﺻﻮﺭﺗﻬﺎﻱ ﮐﺎﺋﻨﺎﺕ ﻳﮑﺴﺮﻩ ﺩﺭ ﻣﺪﺑﺮﻫﺎﻱ ﻓﻠﮑﻲ ﻣﺮﺗﺴﻤﻨﺪ‪.‬‬

‫ﭼﻮﻥ ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ ﮐﻪ ﺳﻤﺎﻭﻳﺎﺕ ﻧﻔﻮﺳﻲ ﺩﺍﺭﻧﺪ ﮐﻪ ﻣﺤﺮﮎ ﺍﻳﺸﺎﻧﻨﺪ ﺑﻪ ﺣﺮﮐﺘﻲ‬

‫ﻕ ﺑﻪ ﮐﻤﺎﻟﻲ ﺭﻭﺣﺎﻧﻲ ﻭ ﺗﺸﺒ‪‬ﻪ ﺑﻪ ﻣﺒﺪﺋﻲ ﻋﻘﻠﻲ‪ ،‬ﭘﺲ ﺍﻳﺸﺎﻥ ﺭﺍ‬
‫ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﺷﻮ ﹺ‬
‫ﺷﻌﻮﺭﻱ ﺍﺳﺖ ﺑﻪ ﺣﺮﮐﺘﻬﺎﻳﺸﺎﻥ ﻭ ﻟﻮﺍﺯﻡ ﺣﺮﮐﺘﻬﺎﻳﺸﺎﻥ‪ ،‬ﻫﻤﭽﻨﺎﻧﮑﻪ ﻋﻠﻤﻲ ﺍﺳﺖ ﺑﻪ‬
‫)‪(١٥‬‬
‫ﻣﺎﻓﻮﻗﺸﺎﻥ ﻭ ﻣﺒﺎﺩﻱ ﺣﺮﮐﺘﻬﺎﻳﺸﺎﻥ‪.‬‬

‫ﺍﻣﺎ ﻧﮑﺘﺔ ﺳﻮﻡ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺑﻴﺎﻥ ﻫﻤﺎﻥ ﻧﮕﺮﺓ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺍﺳﺖ‪ ،‬ﻧﻴﺎﺯﻣﻨﺪ‬
‫‪45‬‬
‫ﺭﻭﺷﻦﺷﺪﻥ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮﭼﻪ ﺧﻮﺩ ﮐﺎﺋﻨﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻴﻨﺪ‪ ،‬ﻧﻘﻮﺵ ﻭ ﺻﻮﺭ ﺁﻧﻬﺎ ﮐﻪ‬
‫ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﻣﻨﻘﻮﺵ ﻭ ﻣﺘﺼﻮ‪‬ﺭﻧﺪ‪ ،‬ﻧﺎﻣﺘﻨﺎﻫﻲ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ ﺳﻬﺮﻭﺭﺩﻱ ﺑﺎ ﺩﻭ‬
‫ﺑﺮﻫﺎﻥ ﺑﺎﺛﺒﺎﺕ ﻣﻴﺮﺳﺎﻧﺪ‪ .‬ﺑﺮﻫﺎﻥ ﻧﺨﺴﺖ ﻭﻱ ﺭﺍ ﮐﻪ ﺑﺎ ﺷﻤﺎﺭﺓ ﭼﻬﺎﺭﻡ ﻣﺸﺨﺺ ﺷﺪﻩ ﺍﺳﺖ‪،‬‬
‫ﻣﻴﺘﻮﺍﻥ ﺍﻳﻨﮕﻮﻧﻪ ﺻﻮﺭﺗﺒﻨﺪﻱ ﮐﺮﺩ )ﺍﺯ ﺍﻳﻦ ﭘﺲ ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﺭﺍ »ﺑﺮﻫﺎﻥ ‪ «p‬ﻣﻴﻨﺎﻣﻴﻢ(‪:‬‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫‪ (۱) .۱‬ﺍﮔﺮ ﺻﻮﺭ ﺍﺩﺭﺍﮐﻲ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺯﻧﺠﻴﺮﻩﻭﺍﺭ ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﮐﻪ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ‬
‫ﻧﻘﺶ ﺑﺴﺘﻪﺍﻧﺪ‪ ،‬ﻧﺎﻣﺘﻨﺎﻫﻲ ﺑﺎﺷﻨﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺳﻠﺴﻠﻪﻳﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺯ ﺻﻮﺭﺗﻬﺎﻱ ﺯﻧﺠﻴﺮﻩﻭﺍﺭ‬
‫ﻫﻤﺒﻮﺩ )ﻣﺘﺮﺗﺐ ﻣﺠﺘﻤﻊﺍﻟﻮﺟﻮﺩ( ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﭘﺪﻳﺪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪.‬‬
‫)ﻓﺮﺽ ﺍﺻﻠﻲ(‬
‫‪ (۲) .۲‬ﺳﻠﺴﻠﻪﻳﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺯ ﺻﻮﺭﺗﻬﺎﻱ ﺯﻧﺠﻴﺮﻩﻭﺍﺭ ﻫﻤﺒﻮﺩ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﭘﺪﻳﺪﺁﻣﺪﻧﻲ‬
‫ﻧﻴﺴﺖ‪.‬‬
‫)ﻓﺮﺽ ﺍﺻﻠﻲ(‬
‫‪ ۱‬ـ ‪ (۳) .۲‬ﺻﻮﺭ ﺍﺩﺭﺍﮐﻲ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺯﻧﺠﻴﺮﻩﻭﺍﺭ ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﮐﻪ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﻧﻘﺶ‬
‫ﺑﺴﺘﻪﺍﻧﺪ‪ ،‬ﻧﺎﻣﺘﻨﺎﻫﻲ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫)‪ ،۲ ،۱‬ﺭﻓﻊ ﺗﺎﻟﻲ(‬
‫ﺍﺛﺒﺎﺕ )‪ :(۱‬ﺭﺧﺪﺍﺩﻫﺎﻱ ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﺩﺭ ﺷﺒﮑﺔ ﭘﻴﭽﻴﺪﻩ ﻭ ﺩﺭﻫﻢﺗﻨﻴﺪﻩﻳﻲ ﺍﺯ ﺭﻭﺍﺑﻂ ﻋﻠﹼﻲ‬
‫ﻭ ﻣﻌﻠﻮﻟﻲ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ ﻭ ﺳﻠﺴﻠﻪﻳﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ ﮐﻪ ﺣﻠﻘﻪﻫﺎﻱ ﺁﻥ ﺗﺮﺗﺐ ﺩﺍﺭﻧﺪ‬
‫ﻭﻟﻲ ﻭﺟﻮﺩ ﺑﺎﻟﻔﻌﻞ ﻧﺪﺍﺭﻧﺪ ﻭ ﻫﻤﺒﻮﺩ )ﻣﺠﺘﻤﻊﺍﻟﻮﺟﻮﺩ( ﻫﻢ ﻧﻴﺴﺘﻨﺪ‪ .‬ﭼﻨﻴﻦ ﺯﻧﺠﻴﺮﻩﻳﻲ ﺑﺎ‬
‫ﺑﻦﺑﺴﺖ ﺍﻣﺘﻨﺎﻉ ﺗﺴﻠﺴﻞ ﺭﻭﺑﺮﻭ ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﺷﺮﻭﻁ ﺗﺴﻠﺴﻞ ﻣﺤﺎﻝ ﺭﺍ ﻧﺪﺍﺭﺩ‪ .‬ﺍﺯ ﺳﻮﻱ‬
‫ﺩﻳﮕﺮ‪ ،‬ﺑﺮﭘﺎﻳﺔ ﻧﮑﺘﻪ ﺩﻭ‪ ،‬ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﻭﺟﻮﺩ‬
‫ﺩﺍﺭﻧﺪ‪ .‬ﺭﻭﺷﻦ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺻﻮﺭﺗﻬﺎ ﻫﻤﺎﻧﻨﺪ ﺧﻮﺩ ﺁﻥ ﺭﺧﺪﺍﺩﻫﺎ ﻣﺘﺮﺗﺐ ﻭ ﺯﻧﺠﻴﺮﻩﻭﺍﺭﻧﺪ ﻭ‬
‫ﭼﻮﻥ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻭﺟﻮﺩﺷﺎﻥ ﺑﺎﻟﻔﻌﻞ ﺍﺳﺖ ﻭ ﺍﺟﺘﻤﺎﻉ ﺩﺭ ﻭﺟﻮﺩ ﻫﻢ‬
‫ﺩﺍﺭﻧﺪ‪ .‬ﺍﮐﻨﻮﻥ ﺍﮔﺮ ﻧﺎﻣﺘﻨﺎﻫﻲ ﻫﻢ ﺑﺎﺷﻨﺪ‪ ،‬ﺯﻧﺠﻴﺮﻩﻳﻲ ﺑﻴﭙﺎﻳﺎﻥ ﭘﺪﻳﺪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ ﺑﺎ ﺣﻠﻘﻪﻫﺎﻱ‬
‫ﻞ ﻫﻤﺒﻮﺩ‪.‬‬
‫ﺐ ﺑﺎﻟﻔﻌ ﹺ‬
‫ﻣﺘﺮﺗ ﹺ‬
‫ﺍﺛﺒﺎﺕ )‪ :(۲‬ﺗﺎﻟﻲ ﺑﺮﭘﺎﻳﻪ ﺑﺮﻫﺎﻧﻬﺎﻱ ﺍﻣﺘﻨﺎﻉ ﺗﺴﻠﺴﻞ ﻣ‪‬ﺤﺎﻝ ﺍﺳﺖ‪.‬‬
‫ﻧﺘﻴﺠﻪ‪ :‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﮐﻪ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﻧﻘﺶ‬
‫‪ ۴۶‬ﺑﺴﺘﻪﺍﻧﺪ‪ ،‬ﻣﺘﻨﺎﻫﻲ ﻭ ﮐﺮﺍﻧﻤﻨﺪﻧﺪ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ‪ ،‬ﺍﻳﻦ ﺻﻮﺭﺗﻬﺎﻱ ﮐﺮﺍﻧﻤﻨﺪ ﻧﻤﻴﺘﻮﺍﻧﻨﺪ ﺧﺎﺳﺘﮕﺎﻩ‬
‫ﺁﻥ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺑﻴﮑﺮﺍﻥ ﺑﺎﺷﻨﺪ ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺟﻬﺎﻥ ﻃﺒﻴﻌﺖ ﺗﮑﺮﺍﺭ ﺷﻮﻧﺪ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ‪،‬‬
‫ﺟﻬﺎﻥ ﻣﺎﺩﻩ ﻭ ﻫﺮﭼﻪ ﺩﺭ ﺁﻥ ﺍﺳﺖ ﺑﺮ ﺍﻟﮕﻮﻱ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺍﻓﻼﮎ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ ﺗﺎ ﺍﻳﻨﮑﻪ‬
‫ﻫﻤﺔ ﺍﻳﻦ ﺻﻮﺭﺗﻬﺎ ﮐﻪ ﺷﻤﺎﺭﺷﺎﻥ ﮐﺮﺍﻧﻤﻨﺪ ﺍﺳﺖ‪ ،‬ﻳﮑﺒﺎﺭ ﻫﺴﺘﻲ ﺑﭙﺬﻳﺮﻧﺪ ﻭ ﺳﭙﺲ ﺩﻳﮕﺮ ﺑﺎﺭ ﻭ‬
‫ﺩﻳﮕﺮ ﺑﺎﺭ ﻭ ﺩﻳﮕﺮ ﺑﺎﺭ‪ ...‬ﻭ ﺑﺪﻳﻨﺴﺎﻥ ﭼﺮﺧﻪﻳﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺯ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺗﮑﺮﺍﺭﻱ‪ ،‬ﻫﻤﺨﻮﺍﻥ ﺑﺎ ﺁﻥ‬
‫ﺻﻮﺭﺗﻬﺎﻱ ﻣﺘﻨﺎﻫﻲ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ‪.‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﺑﻪ ﺑﺎﺯﮔﻔﺖ ﺑﺮﻫﺎﻥ ﺩﻭﻡ ﺑﭙﺮﺩﺍﺯﻳﻢ‪ ،‬ﻳﺎﺩﮐﺮﺩ ﺍﻳﻦ ﻧﮑﺘﻪ ﺑﺎﻳﺴﺘﻪ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺩﻟﻴﻞ‬
‫ﺑﺎﻻ ﺭﺍ ﻗﻄﺐﺍﻟﺪﻳﻦ ﺷﻴﺮﺍﺯﻱ ﺩﺭ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ)‪ (١٦‬ﺑﺮﭘﺎﻳﺔ ﻭﺿﻊ ﻣﻘﺪﻡ ﺻﻮﺭﺗﺒﻨﺪﻱ ﮐﺮﺩﻩ‬
‫ﺍﺳﺖ ﮐﻪ ﮔﺰﺍﺭﺵ ﺁﻥ ﺩﺭ ﺍﻳﻨﺠﺎ ﭼﻨﺪﺍﻥ ﺿﺮﻭﺭﻱ ﺑﻨﻈﺮ ﻧﻤﻴﺮﺳﺪ‪ .‬ﮔﺬﺷﺘﻪ ﺍﺯ ﺍﻳﻦ‪ ،‬ﻣﻄﺎﺑﻖ ﺭﺃﻱ‬
‫ﻧﮕﺎﺭﻧﺪﻩ‪ ،‬ﺻﻮﺭﺗﺒﻨﺪﻱ ﺑﺎﻻ ﮐﻪ ﺑﺮﭘﺎﻳﺔ ﺭﻓﻊ ﺗﺎﻟﻲ ﺍﺳﺖ ﺑﺎ ﻣﺘﻦ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﻫﻤﺨﻮﺍﻧﺘﺮ ﺍﺳﺖ‪.‬‬
‫ﺍﮐﻨﻮﻥ ﺩﺭ ﺗﻘﺮﻳﺮ ﺑﺮﻫﺎﻥ ﺩﻭﻡ‪ ،‬ﮔﻔﺘﻴﻢ ﮐﻪ ﺻﻮﺭ ﻫﻤﺔ ﮐﺎﺋﻨﺎﺕ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ‬
‫ﺙ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﻢ ﺑﺎﻳﺪ‬
‫ﺕ ﺣﺎﺩ ‪‬‬
‫ﻣﺘﺼﻮ‪‬ﺭﻧﺪ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺍﻳﻦ ﺻﻮﺭ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺑﺎﺷﻨﺪ‪ ،‬ﺻﻮﺭ ﮐﺎﺋﻨﺎ ‪‬‬
‫ﻧﺎﻣﺘﻨﺎﻫﻲ ﺑﺎﺷﻨﺪ‪ .‬ﭼﻮﻥ ﺻﻮﺭ ﺍﻳﻨﺪﺳﺘﻪ ﺍﺯ ﮐﺎﺋﻨﺎﺕ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﺍﻣﺘﺪﺍﺩ ﻫﻤﺎﻥ ﺯﻧﺠﻴﺮﻩ ﺑﺴﻮﻱ‬
‫ﺍﺑﺪ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺳﻬﺮﻭﺭﺩﻱ ﻧﺨﺴﺖ ﺯﻧﺠﻴﺮﻩﻳﻲ ﺭﺍ ﻓﺮﺽ ﻣﻴﮑﻨﺪ ﮐﻪ ﺩﻭ ﻭﻳﮋﮔﻲ ﺩﺍﺭﺩ‪:‬‬
‫ﺙ ﺩﺭ ﺁﻳﻨﺪﻩ‪ ،‬ﺍﺳﺖ‪.‬‬
‫ﻦ ﺣﺎﺩ ‪‬‬
‫ﺍﻟﻒ( ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻳﺶ ﺻﻮﺭﺗﻲ ﺍﺯ ﻳﮏ ﮐﺎﺋ ﹺ‬
‫ﺏ( ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪.‬‬
‫ﺳﭙﺲ ﻳﮏ ﻣﻨﻔﺼﻞ ﺣﻘﻴﻘﻲ ﭘﻴﺶ ﻣﻴﻨﻬﺪ ﮐﻪ ﺍﺟﺰﺍﺀ ﺁﻥ ﻣﺘﻨﺎﻗﻀﻨﺪ‪ :‬ﻳﺎ ﻫﺮﻳﮏ ﺍﺯ‬
‫ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ )ﻣﻮﺟﺐ ﮐﻠﹼﻲ(؛ ﻳﺎ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﮐﻪ‬
‫ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ )ﻧﻘﻴﺾ ﻣﻮﺟﺐ ﮐﻠﻲ(‪.‬‬
‫ﺭﺍﺑﻄﺔ ﺗﻨﺎﻗﺾ ﻣﻴﺎﻥ ﺍﻳﻦ ﺩﻭ ﺟﺰﺀ ﺳﺒﺐ ﻣﻴﺸﻮﺩ ﮐﻪ ﻣﻨﻔﺼﻞ ﺣﻘﻴﻘﻲ ﻣﺮﮐﺐ ﺍﺯ ﺁﻥ ﺑﻪ‬
‫ﺑﺪﺍﻫﺖ ﻭ ﺑﻪ ﺿﺮﻭﺭﺕ ﺻﺎﺩﻕ ﺑﺎﺷﺪ‪ .‬ﺟﺰﺀ ﺩﻭﻡ ﺍﻳﻦ ﮔﺰﺍﺭﺓ ﻣﻨﻔﺼﻞ‪ ،‬ﭼﻮﻥ ﻧﻘﻴﺾ ﻣﻮﺟﺐ‬
‫ﮐﻠﻲ ﺍﺳﺖ‪ ،‬ﻫﻢﺍﺭﺯ ﺑﺎ ﻳﮏ ﺳﺎﻟﺐ ﺟﺰﺋﻲ ﺍﺳﺖ‪ :‬ﺑﺮﺧﻲ )ﺩﺳﺖﮐﻢ ﻳﮑﻲ( ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ‬
‫ﺯﻧﺠﻴﺮﻩ ﺩﺭ ﻫﻴﭻ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓﺖ‪ .‬ﺳﻬﺮﻭﺭﺩﻱ ﺑﺎ ﻓﺮﺽ ﺻﺪﻕ ﻣﻮﺟﺐ ﮐﻠﻲ‪،‬‬
‫ﺍﺳﺘﺪﻻﻝ ﺧﻮﺩ ﺭﺍ ﭼﻨﻴﻦ ﭘﻴﺶ ﻣﻴﺒﺮﺩ‪ :‬ﺍﮔﺮ ﻫﻤﺔ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪ ،‬ﻳﮑﺎﻥﻳﮑﺎﻥ )ﻳﻌﻨﻲ‬
‫ﺑﻪ ﻋﻤﻮﻡ ﺍﻓﺮﺍﺩﻱ(‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﻣﻴﻴﺎﺑﻨﺪ‪ ،‬ﭘﺲ ﺯﻣﺎﻧﻲ ﻓﺮﺍﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ ﮐﻪ ﻫﻤﺔ‬
‫ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪ ،‬ﺟﻤﻠﮕﻲ )ﻳﻌﻨﻲ ﺑﻪ ﻋﻤﻮﻡ ﻣﺠﻤﻮﻋﻲ(‪ ،‬ﺗﺤﻘﻖ ﻣﻴﻴﺎﺑﻨﺪ‪ .‬ﻭﻟﻲ ﺍﻳﻦ‬
‫ﺯﻧﺠﻴﺮﻩ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻣﺘﻨﺎﻫﻲ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺣﺎﻝ ﺁﻧﮑﻪ ﻓﺮﺽ ﺷﺪﻩ ﺑﻮﺩ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪.‬‬
‫ﺑﺪﻳﻨﺴﺎﻥ ﻭﻳﮋﮔﻲ »ﺏ« ﻧﻘﺾ ﻣﻴﺸﻮﺩ‪ .‬ﻭﻱ ﺳﭙﺲ‪ ،‬ﺳﺎﻟﺐ ﺟﺰﺋﻲ ﺭﺍ ﺻﺎﺩﻕ ﻣﻲﺍﻧﮕﺎﺭﺩ ﻭ‬
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‫ﺑﺮﭘﺎﻳﺔ ﺁﻥ ﺍﺳﺘﺪﻻﻝ ﺧﻮﺩ ﺭﺍ ﺍﻳﻨﮕﻮﻧﻪ ﭘﻴﺶ ﻣﻴﺮﺍﻧﺪ‪ :‬ﺍﮔﺮ ﻳﮑﻲ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺯﻧﺠﻴﺮﺓ ﻳﺎﺩﺷﺪﻩ‬
‫ﺙ ﺩﺭ ﺁﻳﻨﺪﻩ‬
‫ﻦ ﺣﺎﺩ ‪‬‬
‫ﺩﺭ ﻫﻴﭻ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﻧﻴﺎﺑﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺁﻥ ﺣﻠﻘﻪ ﺻﻮﺭﺗﻲ ﺍﺯ ﻳﮏ ﮐﺎﺋ ﹺ‬
‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻲ ﺍﺳﺖ ﮐﻪ ﺑﺮﭘﺎﻳﺔ ﻭﻳﮋﮔﻲ »ﺍﻟﻒ«‪ ،‬ﻓﺮﺽ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫﺮﻳﮏ‬
‫ﺙ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺪﻳﻨﺴﺎﻥ ﻭﻳﮋﮔﻲ »ﺍﻟﻒ«‬
‫ﻦ ﺣﺎﺩ ‪‬‬
‫ﺍﺯ ﺍﻳﻦ ﺣﻠﻘﻪﻫﺎ ﺻﻮﺭﺗﻲ ﺍﺯ ﻳﮏ ﮐﺎﺋ ﹺ‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﻧﻘﺾ ﻣﻴﺸﻮﺩ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﻓﺮﺽ ﺯﻧﺠﻴﺮﻩﻳﻲ ﺑﺎ ﻭﻳﮋﮔﻴﻬﺎﻱ »ﺍﻟﻒ« ﻭ »ﺏ«‪ ،‬ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﻪ‬
‫ﺗﻨﺎﻗﺾ ﻣﻲﺍﻧﺠﺎﻣﺪ‪ .‬ﭘﺲ ﺑﺮﭘﺎﻳﺔ ﺑﺮﻫﺎﻥ ﺧﻠﻒ‪ ،‬ﻣﻴﺘﻮﺍﻥ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ ﮐﻪ ﺍﻳﻦ ﻓﺮﺽ ﻭ‬
‫ﻫﺮﭼﻪ ﻣﻠﺰﻭﻡ ﺍﻳﻦ ﻓﺮﺽ ﺍﺳﺖ‪ ،‬ﮐﺎﺫﺏ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺻﻮﺭﺗﺒﻨﺪﻱ ﺍﻳﻦ ﺑﺮﻫﺎﻥ )ﮐﻪ ﺍﺯ ﺍﻳﻦ ﭘﺲ‬
‫ﺁﻥ ﺭﺍ »ﺑﺮﻫﺎﻥ ‪ «q‬ﻣﻴﻨﺎﻣﻴﻢ( ﺑﮕﻮﻧﻪ ﺯﻳﺮ ﺗﻮﺍﻧﺪ ﺑﻮﺩ‪:‬‬
‫‪ (۱) .۱‬ﺍﮔﺮ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﺯﻧﺠﻴﺮﻩﻳﻲ ﺍﺩﺭﺍﮐﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ‪:‬‬
‫ﺙ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺎﺷﺪ‪،‬‬
‫ﻦ ﺣﺎﺩ ‪‬‬
‫ﺍﻟﻒ( ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻳﺶ ﺻﻮﺭﺗﻲ ﺍﺯ ﻳﮏ ﮐﺎﺋ ﹺ‬
‫ﺏ( ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﮕﺎﻩ‪:‬‬
‫ﻳﺎ ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪ ،‬ﻳﮑﺎﻥﻳﮑﺎﻥ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﻳﺎ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﮐﻪ ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪ ،‬ﻳﮑﺎﻥﻳﮑﺎﻥ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ‬
‫ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫)ﻓﺮﺽ ﺍﺻﻠﻲ(‬
‫‪ (۲) .۲‬ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﺯﻧﺠﻴﺮﻩﻳﻲ ﺍﺩﺭﺍﮐﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ‪:‬‬
‫ﺙ ﺩﺭ ﺁﻳﻨﺪﻩ‪ ،‬ﺍﺳﺖ‪.‬‬
‫ﻦ ﺣﺎﺩ ‪‬‬
‫ﺍﻟﻒ( ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻳﺶ ﺻﻮﺭﺗﻲ ﺍﺯ ﻳﮏ ﮐﺎﺋ ﹺ‬
‫ﺏ( ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪.‬‬
‫)ﻓﺮﺽ ﮐﻤﮑﻲ(‬
‫‪ (۳) .۲ ،۱‬ﻳﺎ ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪ ،‬ﻳﮑﺎﻥﻳﮑﺎﻥ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﻳﺎ ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﮐﻪ ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪ ،‬ﻳﮑﺎﻥﻳﮑﺎﻥ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ‬
‫ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫‪ ،۲ ،)۱‬ﻭﺿﻊ ﻣﻘﺪﻡ(‬
‫‪ (۴) .۴‬ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪ ،‬ﻳﮑﺎﻥﻳﮑﺎﻥ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫)ﻓﺮﺽ ﮐﻤﮑﻲ(‬
‫‪ (۵) .۴‬ﻫﻤﺔ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪ ،‬ﺟﻤﻠﮕﻲ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﹼﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬ ‫‪۴۸‬‬
‫)‪ ،۴‬ﺍﺳﺘﻨﺘﺎﺝ ﻋﻤﻮﻡ ﻣﺠﻤﻮﻋﻲ ﺍﺯ ﻋﻤﻮﻡ ﺍﻓﺮﺍﺩﻱ(‬
‫‪ (۶) .۴‬ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪.‬‬
‫ﻦ ﺩﺭ ﺟﺎﻱ ﺧﻮﺩ(‬
‫)‪ ،۵‬ﺍﺳﺘﻨﺘﺎﺝ ﺑﻴ‪‬ﻦ‪ ،‬ﻳﺎ ﻣﺒ ‪‬ﻴ ﹺ‬
‫‪ (۷) .۴‬ﺯﻧﺠﻴﺮﻩﻳﻲ ﮐﻪ ﺩﺭ ﺳﻄﺮ )‪ (۲‬ﺗﻮﺻﻴﻒ ﺷﺪ‪ ،‬ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ]ﭼﻮﻥ ﻭﻳﮋﮔﻲ »ﺏ«‬
‫ﻣﻨﺘﻔﻲ ﺍﺳﺖ[‪.‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫)ﻻﺯ ﹺﻡ ‪(۶‬‬
‫‪ (۸) .۸‬ﭼﻨﻴﻦ ﻧﻴﺴﺖ ﮐﻪ ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﹼﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫)ﻓﺮﺽ ﮐﻤﮑﻲ(‬
‫‪ (۹) .۸‬ﺑﺮﺧﻲ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﺩﺭ ﻫﻴﭻ ﺯﻣﺎﻧﻲ ﺗﺤﻘﹼﻖ ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫)‪ ،۸‬ﻗﺎﻋﺪﻩ ﺗﻨﺎﻗﺾ(‬
‫ﺙ ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﻴﺴﺖ‪.‬‬
‫ﻦ ﺣﺎﺩ ‪‬‬
‫‪ (۱۰) .۸‬ﺑﺮﺧﻲ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﺻﻮﺭﺗﻲ ﺍﺯ ﻳﮏ ﮐﺎﺋ ﹺ‬
‫ﻦ ﺩﺭ ﺟﺎﻱ ﺧﻮﺩ(‬
‫)‪ ،۹‬ﺍﺳﺘﻨﺘﺎﺝ ﺑﻴﻦ‪ ‬ﻳﺎ ﻣﺒ ‪‬ﻴ ﹺ‬
‫‪ (۱۱) .۸‬ﺯﻧﺠﻴﺮﻩﻳﻲ ﮐﻪ ﺩﺭ ﺳﻄﺮ )‪ (۲‬ﺗﻮﺻﻴﻒ ﺷﺪ‪ ،‬ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ]ﭼﻮﻥ ﻭﻳﮋﮔﻲ‬
‫»ﺍﻟﻒ« ﻣﻨﺘﻔﻲ ﺍﺳﺖ[‪.‬‬
‫)ﻻﺯ ﹺﻡ ‪(۱۰‬‬
‫‪ ۱‬ﻭ ‪ (۱۲) .۲‬ﺯﻧﺠﻴﺮﻩﻳﻲ ﮐﻪ ﺩﺭ ﺳﻄﺮ )‪ (۲‬ﺗﻮﺻﻴﻒ ﺷﺪ‪ ،‬ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬
‫)‪ ،۱۱ ،۸ ،۷ ،۴ ،۳‬ﺣﺬﻑ ﻓﺼﻞ(‬
‫‪ ۱‬ـ ‪ (۱۳) .۲‬ﺯﻧﺠﻴﺮﻩﻳﻲ ﮐﻪ ﺩﺭ ﺳﻄﺮ )‪ (۲‬ﺗﻮﺻﻴﻒ ﺷﺪ‪ ،‬ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬
‫)‪ ،۱۲ ،۲‬ﻣﻌﺮ‪‬ﻓﻲ ﻋﻄﻒ(‬
‫‪ (۱۴) .۱‬ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﺯﻧﺠﻴﺮﻩﻳﻲ ﺍﺩﺭﺍﮐﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﮐﻪ ﺍﻟﻒ( ﻫﺮﻳﮏ ﺍﺯ‬
‫ﺙ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﺳﺖ ﻭ ﺏ( ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪.‬‬
‫ﻦ ﺣﺎﺩ ‪‬‬
‫ﺣﻠﻘﻪﻫﺎﻳﺶ ﺻﻮﺭﺗﻲ ﺍﺯ ﻳﮏ ﮐﺎﺋ ﹺ‬
‫)‪ ،۱۳ ،۲‬ﺑﺮﻫﺎﻥ ﺧﻠﻒ(‬
‫ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺍﮔﺮ ﺩﺭ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﺯﻧﺠﻴﺮﻩﻳﻲ ﺍﺯ ﺻﻮﺭ ﺍﺩﺭﺍﮐﻲ ﮐﺎﺋﻨﺎﺕ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬
‫ـ ﮐﻪ ﺑﻨﻈﺮ ﺳﻬﺮﻭﺭﺩﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ـ ﺁﻥ ﺯﻧﺠﻴﺮﻩ ﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻲ ﺍﺳﺖ ﮐﻪ‬
‫ﺯﻧﺠﻴﺮﻩ ﮐﺎﺋﻨﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺯﻧﺠﻴﺮﻩ ﻧﺎﻣﺘﻨﺎﻫﻲ ﮐﺎﺋﻨﺎﺕ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺗﺤﻘﻖ‬
‫ﺯﻧﺠﻴﺮﺓ ﻣﺘﻨﺎﻫﻲ ﻧﻘﻮﺵ ﻭ ﺻﻮ ﹺﺭ ﮐﺎﺋﻨﺎﺕ ﺑﺎﺷﺪ‪ ،‬ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﭼﺮﺧﻪﻳﻲ ﺗﮑﺮﺍﺭﺷﻮﻧﺪﻩ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ؛ ﻳﻌﻨﻲ ﺣﻮﺍﺩﺙ ﺟﻬﺎﻥ ﻃﺒﻴﻌﺖ‪ ،‬ﺩﺭ ﻳﮏ ﺑﺎﺯﺓ ﺯﻣﺎﻧﻲ ﻣﻌﻴﻦ ﻭ ﺩﺭ ﺗﻨﺎﻇﺮﻱ ﻳﮏ ﺑﻪ ﻳﮏ‬
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‫ﺑﺎ ﺻﻮﺭ ﺍﺩﺭﺍﮐﻲ ﺍﻓﻼﮎ‪ ،‬ﭘﻴﺶ ﺭﻭﻧﺪ ﺗﺎ ﺍﻳﻨﮑﻪ ﮐﺎﺋﻨﻲ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﻭﺍﭘﺴﻴﻦ ﺣﻠﻘﺔ ﺯﻧﺠﻴﺮﺓ‬
‫ﺖ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭ ﻭ ﺣﺎﺩﺙ‬
‫ﺻﻮﺭ‪‬ﺣﺪﻭﺙ ﻳﺎﺑﺪ ﻭ ﺳﭙﺲ ﮐﺎﺋﻦ ﺑﻌﺪﻱ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﺣﻠﻘﺔ ﻧﺨﺴ ‪‬‬
‫ﺑﻌﺪﻱ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﺣﻠﻘﺔ ﺩﻭ ﹺﻡ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭ ﺣﺪﻭﺙ ﻳﺎﺑﺪ‪ ،‬ﺗﺎ ﺑﺮﺳﺪ ﺑﻪ ﮐﺎﺋﻨﻲ ﮐﻪ ﺑﺮﺍﻱ ﺑﺎﺭ‬
‫ﺩﻭﻡ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﻭﺍﭘﺴﻴﻦ ﺣﻠﻘﺔ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭ ﺣﺪﻭﺙ ﻣﻴﻴﺎﺑﺪ ﻭ ﺑﻪ ﻫﻤﻴﻦﺳﺎﻥ ﺩﻳﮕﺮ ﺑﺎﺭ ﻭ‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﺩﻳﮕﺮ ﺑﺎﺭ ﻭ ﺩﻳﮕﺮ ﺑﺎﺭ‪.‬‬
‫)‪(١٧‬‬
‫ﺑﺮﻫﺎﻥ ﮔﺴﺘﺮﺩﻩﺗﺮﻱ ﭘﻴﺶ ﻣﻴﻨﻬﺪ ﮐﻪ ﺩﻭ‬ ‫ﺳﻬﺮﻭﺭﺩﻱ ﺩﺭ ﺍﻟﻤﺸﺎﺭﻉ ﻭ ﺍﻟﻤﻄﺎﺭﺣﺎﺕ‬
‫ﺑﺮﻫﺎﻥ ﺑﺎﻻ )‪ p‬ﻭ ‪ (q‬ﺭﺍ ﺩﺭ ﺧﻮﺩ ﮔﻨﺠﺎﻧﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﺭﺃﻱ ﺍﻭ‪ ،‬ﺑﻴﻤﻬﺎ ﻭ ﻣﮋﺩﻩﻫﺎﻳﻲ ﮐﻪ ﺩﺭﺑﺎﺭﻩ‬
‫ﺭﺧﺪﺍﺩﻫﺎﻱ ﺁﻳﻨﺪﻩ‪ ،‬ﺩﺭ ﺧﻮﺍﺏ ﻳﺎ ﺑﻴﺪﺍﺭﻱ‪ ،‬ﺑﻪ ﺳﺎﻟﮑﺎﻥ ﻳﺎ ﺍﻧﺴﺎﻧﻬﺎﻱ ﻋﺎﺩﻱ ﺩﺍﺩﻩ ﻣﻴﺸﻮﺩ‪ ،‬ﺧﺒﺮ‬
‫ﺍﺯ ﻭﺟﻮﺩ ﮐﺴﻲ ﻳﺎ ﭼﻴﺰﻱ ﻣﻴﺪﻫﻨﺪ ﮐﻪ ﺑﺮ ﻫﻤﺔ ﺭﺧﺪﺍﺩﻫﺎﻱ ﺟﻬﺎﻥ ﻃﺒﻴﻌﺖ ﺁﮔﺎﻩ ﺍﺳﺖ‪.‬‬
‫ﻢ ﺍﻳﻦ ﻣﻮﺟﻮ ‪‬ﺩ ﺁﮔﺎ ‪‬ﻩ‬
‫ﺍﮐﻨﻮﻥ‪ ،‬ﺩﺭ ﻗﺎﻟﺐ ﻳﮏ ﮔﺰﺍﺭﻩ ﻣﻨﻔﺼﻞ ﺳﻪﺟﺰﺋﻲ‪ ،‬ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﻋﻠ ﹺ‬
‫ﺙ ﮔﺬﺷﺘﻪ ﻭ ﺣﺎﻝ ﻭ ﺁﻳﻨﺪﻩ ﺍﺯ ﺳﻪ ﻓﺮﺽ ﺑﻴﺮﻭﻥ ﻧﻴﺴﺖ‪:‬‬
‫ﺑﺮ ﺣﻮﺍﺩ ‪‬‬
‫‪ .۱‬ﻫﻤﺨﻮﺍﻥ ﺑﺎ ﺯﻧﺠﻴﺮﺓ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺣﻮﺍﺩﺙ ﺯﻣﺎﻧﻲ‪ ،‬ﻭﻱ ﻧﻴﺰ ﺯﻧﺠﻴﺮﻩﻳﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺯ‬
‫ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺁﻥ ﺣﻮﺍﺩﺙ ﺩﺍﺭﺩ‪.‬‬
‫‪ .۲‬ﮔﺮﭼﻪ ﺯﻧﺠﻴﺮﺓ ﺣﻮﺍﺩﺙ ﺯﻣﺎﻧﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪ ،‬ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺁﻥ‬
‫ﺙ ﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ ﻭ ﺑﻪ ﺟﻬﻞ ﻣﻲﺍﻧﺠﺎﻣﺪ‪ .‬ﺑﺪﻳﮕﺮ ﺳﺨﻦ‪ ،‬ﺯﻧﺠﻴﺮﻩ ﻣﺘﻨﺎﻫﻲ ﺻﻮﺭﺗﻬﺎﻱ‬
‫ﺣﻮﺍﺩ ﹾ‬
‫ﻋﻠﻤﻲ ﻭﻱ ﺑﺎ ﺯﻧﺠﻴﺮﻩ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺣﻮﺍﺩﺙ ﺗﻨﻬﺎ ﺗﺎ ﻧﻘﻄﻪﻳﻲ ﻣﻌﻴﻦ ﺗﻨﺎﻇﺮ ﻳﮏ ﺑﻪ ﻳﮏ ﺩﺍﺭﺩ ﻭ‬
‫ﺍﺯ ﺁﻥ ﻧﻘﻄﻪ ﺑﻪ ﺑﻌﺪ ﺯﻧﺠﻴﺮﺓ ﺣﻮﺍﺩﺙ ﺗﺎ ﺑﻴﭙﺎﻳﺎﻥ ﺍﻣﺘﺪﺍﺩ ﻣﻴﻴﺎﺑﺪ ﻭﻟﻲ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭﺗﻬﺎﻱ‬
‫ﻋﻠﻤﻲ ﺍﻭ ﭘﺎﻳﺎﻥ ﻣﻴﻴﺎﺑﺪ ﻭ ﺍﻳﻦ ﺑﺪﺍﻧﻤﻌﻨﺎﺳﺖ ﮐﻪ ﻭﻱ‪ ،‬ﺍﺯ ﺁﻥ ﻧﻘﻄﻪ ﺑﻪ ﺑﻌﺪ‪ ،‬ﺍﺯ ﺣﻮﺍﺩﺙ ﺟﻬﺎﻥ‬
‫ﻃﺒﻴﻌﺖ ﺁﮔﺎﻫﻲ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺙ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ‬
‫‪ .۳‬ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﻭﻱ ﻣﺘﻨﺎﻫﻲ ﻭ ﺯﻧﺠﻴﺮﻩ ﺣﻮﺍﺩ ﹾ‬
‫ﺯﻧﺠﻴﺮﻩ ﻧﺨﺴﺖ ﺍﻟﮕﻮﻳﻲ ﺭﺍ ﻣﻴﺴﺎﺯﺩ ﮐﻪ ﺯﻧﺠﻴﺮﺓ ﺩﻭﻡ ﺑﺮﭘﺎﻳﺔ ﺁﻥ ﺗﺎ ﺑﻴﻨﻬﺎﻳﺖ ﺗﮑﺮﺍﺭ ﻣﻴﺸﻮﺩ‪.‬‬
‫ﺑﺪﻳﻨﺴﺎﻥ ﮐﻪ ﺍﮔﺮ ﺣﻠﻘﻪﻫﺎﻱ ﺯﻧﺠﻴﺮﻩ ﻧﺨﺴﺖ ﺭﺍ ﺍﺯ ‪ ۱‬ﺗﺎ ‪ n‬ﺷﻤﺎﺭﻩﮔﺬﺍﺭﻱ ﮐﻨﻴﻢ‪ ،‬ﺣﻠﻘﻪﻫﺎﻱ‬
‫ﺯﻧﺠﻴﺮﺓ ﺩﻭﻡ ﻧﻴﺰ ﺩﺭ ﺗﻨﺎﻇﺮﻱ ﻳﮏ ﺑﻪ ﻳﮏ ﺍﺯ َ‪ ۱‬ﺗﺎ ˊ‪ n‬ﭘﺪﻳﺪ ﻣﻲﺁﻳﻨﺪ ﻭ ﺩﻭﺑﺎﺭﻩ ﺍﺯ َ‪ ۱‬ﺗﺎ‬
‫ˊ‪ n‬ﻭ ﺑﻪ ﻫﻤﻴﻨﺴﺎﻥ ﺩﻳﮕﺮﺑﺎﺭ ﻭ ﺩﻳﮕﺮﺑﺎﺭ ﺗﺎ ﺑﻴﻨﻬﺎﻳﺖ‪.‬‬
‫ﺍﻳﻦ ﺳﻪ ﻓﺮﺽ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﻗﺎﻟﺐ ﻧﻤﻮﺩﺍﺭﻫﺎﻱ ﺯﻳﺮ ﺑﻪ ﻧﻤﺎﻳﺶ ﮔﺬﺍﺷﺖ‪) .‬ﺩﺭ ﺍﻳﻦ‬
‫‪ ۵۰‬ﻧﻤﻮﺩﺍﺭﻫﺎ ‪ a‬ﻧﺸﺎﻥﺩﻫﻨﺪﻩ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﻭ ‪ b‬ﻧﺸﺎﻥﺩﻫﻨﺪﻩ ﺯﻧﺠﻴﺮﻩ ﺣﻮﺍﺩﺙ‬
‫ﺟﻬﺎﻥ ﻃﺒﻴﻌﺖ ﺍﺳﺖ‪(.‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﺖ‬‫ﺳﻬﺮﻭﺭﺩﻱ ﻧﺎﺩﺭﺳﺘﻲ ﻓﺮﺽ ﻧﺨﺴﺖ ﺭﺍ ﺑﺎ ﺳﻪ ﺑﺮﻫﺎﻥ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﺩﻭ ﺑﺮﻫﺎﻥ ﻧﺨﺴ ‪‬‬
‫ﻭﻱ‪ ،‬ﺑﺘﺮﺗﻴﺐ‪ ،‬ﻫﻤﺎﻥ ﺑﺮﻫﺎﻧﻬﺎﻱ ‪ p‬ﻭ ‪ q‬ﻫﺴﺘﻨﺪ ﮐﻪ ﺩﺭ ﺑﺎﻻ ﺗﺒﻴﻴﻦ ﺷﺪﻧﺪ‪ (١٨).‬ﺑﺮﻫﺎﻥ ﺳﻮﻡ )ﮐﻪ‬
‫ﺁﻥ ﺭﺍ ‪ r‬ﻣﻴﻨﺎﻣﻴﻢ( ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﻓﺮﺽ ﻧﺨﺴﺖ ﺻﺎﺩﻕ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻲ ﺍﮔﺮ ﻣﻮﺟﻮﺩﻱ‬
‫ﺯﻧﺠﻴﺮﻩﻳﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺯ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﻫﻤﺨﻮﺍﻥ ﺑﺎ ﺣﻮﺍﺩﺙ ﺯﻣﺎﻧﻲ ﺗﺮﺗﺐ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﻋﻠﻢ ﭼﻨﻴﻦ ﻣﻮﺟﻮﺩﻱ ﻣﻨﺤﺼﺮ ﺑﻪ ﺁﻳﻨﺪﻩ ﻧﻴﺴﺖ ﺑﻠﻜﻪ‪ ،‬ﻫﻤﭽﻨﺎﻧﮑﻪ ﺑﺴﻮﻱ‬
‫ﺁﻳﻨﺪﻩ ﺗﺎ ﺍﺑﺪ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ‪ ،‬ﺑﺴﻮﻱ ﮔﺬﺷﺘﻪ ﻧﻴﺰ ﺗﺎ ﺍﺯﻝ ﺍﻣﺘﺪﺍﺩ ﺩﺍﺭﺩ‪ .‬ﺣﺘﻲ ﺍﮔﺮ ﻓﺮﺽ ﮐﻨﻴﻢ ﮐﻪ ﻋﻠﻢ‬
‫ﺍﻭ ﻣﻨﺤﺼﺮ ﺑﻪ ﺁﻳﻨﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﺯ ﻫﻢ ﮔﺬﺷﺘﻪ ﺭﺍ ﺩﺭﺑﺮﻣﻴﮕﻴﺮﺩ؛ ﺯﻳﺮﺍ ﻫﺮ ﮔﺬﺷﺘﻪﻳﻲ‪ ،‬ﺧﻮ ‪‬ﺩ ﺯﻣﺎﻧﻲ‬
‫ﻢ ﺧﻮﻳﺶ ﺯﻧﺠﻴﺮﻩﻳﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺯ ﺻﻮ ﹺﺭ ﻋﻠﻤﻲ‬ ‫ﺁﻳﻨﺪﻩ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﭘﺲ ﺁﻥ ﻣﻮﺟﻮﺩ ﺩﺭ ﻋﻠ ﹺ‬
‫ﺣﻮﺍﺩﺙ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﺼﻮﺭﺕ ﻫﻢﺑﻮﺩ ﻭ ﻣﺠﺘﻤﻊﺍﻟﻮﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ‪ ،‬ﺣﻮﺍﺩﺙ ﺯﻣﺎﻧﻲ‬
‫ﻣﻌﻴﺖ ﻧﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ﺗﺮﺗﺐ ﺩﺍﺭﻧﺪ؛ ﭘﺲ ﺻﻮﺭ ﻋﻠﻤﻲ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﺎﻳﺪ ﺗﺮﺗﺐ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ )ﭼﺮﺍ ﮐﻪ‬
‫ﻋﻠﻢ ﻣﻄﺎﺑﻖ ﻣﻌﻠﻮﻡ ﺍﺳﺖ‪ ،‬ﻭﮔﺮﻧﻪ ﻋﻠﻢ ﻧﻴﺴﺖ(‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﻻﺯ ﹺﻡ ﻓﺮﺽ ﻧﺨﺴﺖ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺁﻥ‬
‫ﻢ ﺧﻮﻳﺶ ﺯﻧﺠﻴﺮﻩﻳﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺯ ﺻﻮ ﹺﺭ ﻋﻠﻤﻲ ﺣﻮﺍﺩﺙ ﮔﺬﺷﺘﻪ ﺭﺍ ﺑﺼﻮﺭﺕ‬ ‫ﻣﻮﺟﻮﺩ ﺩﺭ ﻋﻠ ﹺ‬
‫ﻫﻢﺑﻮﺩ ﻭ ﻣﺘﺮﺗﺐ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺳﻬﺮﻭﺭﺩﻱ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻴﺘﻮﺍﻧﺴﺖ ﺑﻪ ﺁﺳﺎﻧﻲ ﺑﮕﻮﻳﺪ ﮐﻪ ﺍﻳﻦ ﻻﺯ ‪‬ﻡ‬
‫ﺑﺮﭘﺎﻳﺔ ﺑﺮﺍﻫﻴﻦ ﺍﻣﺘﻨﺎﻉ ﺗﺴﻠﺴﻞ ﺑﺎﻃﻞ ﺍﺳﺖ‪ ،‬ﭘﺲ ﻣﻠﺰﻭﻡ ﻧﻴﺰ ﺍﺳﺖ‪ .‬ﺳﻴﺎﻕ ﺳﺨﻦ ﻭﻱ ﻧﻴﺰ ﭼﻨﻴﻦ‬
‫ﺍﻗﺘﻀﺎﻳﻲ ﺩﺍﺭﺩ‪ ،‬ﻭﻟﻲ ﺍﻭ ﺑﺪﻳﻦ ﺭﺍﻩ ﻧﻤﻴﺮﻭﺩ ﺑﻠﮑﻪ ﺑﺮﻫﺎﻥ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺭﺍﻩ ﺧﻠﻒ ﭘﻴﺶ ﻣﻴﺒﺮﺩ‪51 .‬‬
‫ﺑﺪﻳﻨﺴﺎﻥ ﮐﻪ ﻣﻴﮕﻮﻳﺪ‪ :‬ﻻﺯ ﹺﻡ ﺍﻳﻦ ﻻﺯ ‪‬ﻡ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻣﻮﺟﻮﺩ ﻳﺎﺩﺷﺪﻩ ﺑﻪ ﻳﮑﺎﻳﮏ ﺻﻮﺭ ﻋﻠﻤﻲ‬
‫ﺣﻮﺍﺩﺙ ﮔﺬﺷﺘﻪ ﻋﻠﻢ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؛ ﺑﮕﻮﻧﻪﻳﻲ ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﻳﮑﺎﻥﻳﮑﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺑﺸﻤﺎﺭﻩ ﺩﺭﺁﻭﺭﺩ‪ .‬ﺍﺯ‬
‫ﻢ ﺑﻪ ﻳﮑﺎﻳﮏ ﺁﻧﻬﺎ )ﻋﻤﻮﻡ ﺍﻓﺮﺍﺩﻱ( ﻣﺴﺘﻠﺰ ﹺﻡ ﻋﻠﻢ ﺑﻪ ﻫﻤﺔ ﺁﻧﻬﺎﺳﺖ )ﻋﻤﻮﻡ‬ ‫ﺳﻮﻱ ﺩﻳﮕﺮ‪ ،‬ﻋﻠ ﹺ‬
‫ﻣﺠﻤﻮﻋﻲ( ﻭ ﻋﻠﻢ ﺑﻪ ﻫﻤﻪ ﺁﻧﻬﺎ ﻣﺴﺘﻠﺰﻡ ﺗﻨﺎﻫﻲ ﺁﻧﻬﺎﺳﺖ‪ .‬ﺍﻳﻦ ﺩﺭﺣﺎﻟﻲ ﺍﺳﺖ ﮐﻪ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭ‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﺣﻮﺍﺩﺙ ﮔﺬﺷﺘﻪ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﺧﻮﺩ ﺣﻮﺍﺩﺙ ﮔﺬﺷﺘﻪ‪ ،‬ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﹶﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺍﮔﺮ‬
‫ﻓﺮﺽ ﻧﺨﺴﺖ ﺻﺎﺩﻕ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭ ﺣﻮﺍﺩﺙ ﮔﺬﺷﺘﻪ ﻣﺘﻨﺎﻫﻲ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻫﻢ‬
‫ﺑﺪﺍﻧﮕﺎﻩ ﮐﻪ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺍﺳﺖ‪ .‬ﭘﺲ ﻓﺮﺽ ﻧﺨﺴﺖ ﺳﺮﺍﻧﺠﺎﻡ ﺑﻪ ﺗﻨﺎﻗﺾ‬
‫ﻣﻲﺍﻧﺠﺎﻣﺪ ﻭ ﺍﺯﺍﻳﻨﺮﻭ‪ ،‬ﺑﺎﻃﻞ ﺍﺳﺖ‪.‬‬
‫ﺍﻣﺎ ﻓﺮﺽ ﺩﻭﻡ ﺭﺍ ﻫﻢ ﺳﻬﺮﻭﺭﺩﻱ ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﻧﺎﺩﺭﺳﺖ ﻣﻴﺸﻤﺎﺭﺩ ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻓﺮﺽ‬
‫ﺩﺭﺳﺖ ﻣﻴﺒﻮﺩ ﺁﻧﮕﺎﻩ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺁﻥ ﻣﻮﺟﻮﺩ ﻣﺪﺗﻬﺎ ﭘﻴﺶ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪﻩ‬
‫ﺑﻮﺩ ﻭ ﺩﻳﮕﺮ ﻧﻤﻴﺘﻮﺍﻧﺴﺖ ﺑﻪ ﺍﻧﺴﺎﻧﻬﺎ‪ ،‬ﺩﺭ ﺧﻮﺍﺏ ﻳﺎ ﺑﻴﺪﺍﺭﻱ‪ ،‬ﺧﺒﺮ ﺍﺯ ﺁﻳﻨﺪﻩ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺩﺭ‬
‫ﺣﺎﻟﻲ ﺍﺳﺖ ﮐﻪ ﻫﻨﻮﺯ ﺑﺮﺧﻲ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ‪ ،‬ﺩﺭ ﺧﻮﺍﺏ ﻳﺎ ﺑﻴﺪﺍﺭﻱ‪ ،‬ﺍﺯ ﺁﻳﻨﺪﻩ ﺑﺎﺧﺒﺮ ﻣﻴﺸﻮﻧﺪ‪.‬‬
‫ﺷﻴﺦ ﺍﺷﺮﺍﻕ ﺩﺭ ﺍﻳﻨﺠﺎ ﺑﻪ ﺩﻓﻊ ﺩﺧﻞ ﻣﻘﺪ‪‬ﺭ ﻣﻴﭙﺮﺩﺍﺯﺩ ﻭ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺁﻥ ﻣﻮﺟﻮﺩ‬
‫ﻧﻤﻴﺘﻮﺍﻧﺪ ﭘﺲ ﺍﺯ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻦ ﮔﻨﺠﻴﻨﺔ ﺩﺍﻧﺸﺶ‪ ،‬ﺧﻮﺩ ﺩﺭ ﻧﻔﺲ ﺧﻮﻳﺶ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ‬
‫ﺗﺎﺯﻩ ﺑﻴﺎﻓﺮﻳﻨﺪ؛ ﺯﻳﺮﺍ ﻳﮏ ﭼﻴﺰ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﻗﻮﺓ ﺩﺍﻧﺎﻳﻲ ﺑﻪ ﻓﻌﻠﻴﺖ ﺩﺍﻧﺎﻳﻲ ﺑﺮﺳﺎﻧﺪ‪.‬‬
‫ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺳﺨﻦ ﺳﻬﺮﻭﺭﺩﻱ ﺭﺍ ﺗﻘﻮﻳﺖ ﮐﻨﻴﻢ‪ ،‬ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑﮕﻮﻳﻴﻢ ﮐﻪ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ‬
‫ﺍﺟﺘﻤﺎﻉ ﻓﺎﻋﻞ ﻭ ﻗﺎﺑﻞ ﻻﺯﻡ ﻣﻲﺁﻳﺪ ﮐﻪ ﻣ‪‬ﺤﺎﻝ ﺍﺳﺖ‪ .‬ﺷﻴﺦ ﺍﺷﺮﺍﻕ ﻣﻲﺍﻓﺰﺍﻳﺪ ﮐﻪ ﺍﮔﺮ ﮐﺴﻲ‬
‫ﺑﺮﺍﻱ ﭘﺮﻫﻴﺰ ﺍﺯ ﺍﻳﻦ ﭘﻴﺎﻣ ‪‬ﺪ ﻧﭙﺬﻳﺮﻓﺘﻨﻲ ﻓﺮﺽ ﮐﻨﺪ ﮐﻪ ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮﻱ ﺍﻳﻦ ﻣﻮﺟﻮﺩ ﺭﺍ ﺍﺯ ﻗﻮﻩ‬
‫ﺑﻪ ﻓﻌﻞ ﻣﻴﺮﺳﺎﻧﺪ ﻭ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺗﺎﺯﻩ ﺑﻪ ﻭﻱ ﻣﻴﺒﺨﺸﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺳﺨﻦ ﺭﺍ ﺑﻪ ﻫﻤﺎﻥ‬
‫ﻣﻮﺟﻮﺩ ﺩﻳﮕﺮ ﺑﺎﺯﻣﻴﮕﺮﺩﺍﻧﻴﻢ؛ ﻳﻌﻨﻲ ﻣﻴﮕﻮﻳﻴﻢ ﮐﻪ ﺯﻧﺠﻴﺮﻩ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺁﻥ ﻣﻮﺟﻮ ‪‬ﺩ‬
‫ﺩﻳﮕﺮ ﻫﻢ ﺍﺯ ﺁﻥ ﺳﻪ ﺣﺎﻟﺖ ﻳﺎﺩﺷﺪﻩ ﺑﻴﺮﻭﻥ ﻧﻴﺴﺖ ﮐﻪ ﺩﻭ ﺣﺎﻟﺖ ﻧﺨﺴﺖ ﺁﻥ ﻧﺎﺩﺭﺳﺘﻨﺪ‪.‬‬
‫ﺑﺮ ﻧﮑﺘﻪﺳﻨﺠﺎﻥ ﭘﻮﺷﻴﺪﻩ ﻧﻴﺴﺖ ﮐﻪ ﺩﻟﻴﻞ ﺳﻬﺮﻭﺭﺩﻱ ﺑﺮ ﻧﺎﺩﺭﺳﺘﻲ ﻓﺮﺽ ﺩﻭﻡ ﺳﺴﺖ ﻭ‬
‫ﻧﺎﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺩﺭﺳﺖ ﺍﺳﺖ ﮐﻪ ﺯﻧﺠﻴﺮﺓ ﺻﻮﺭﺗﻬﺎﻱ ﻋﻠﻤﻲ ﺁﻥ ﻣﻮﺟﻮﺩ‬
‫ﺗﺎﮐﻨﻮﻥ ﺑﻪ ﭘﺎﻳﺎﻥ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ ﻭ ﻫﻨﻮﺯ )ﺑﻔﺮﺽ( ﺑﺮﺧﻲ ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎ‪ ،‬ﺩﺭ ﺧﻮﺍﺏ ﻳﺎ ﺑﻴﺪﺍﺭﻱ‪،‬‬
‫ﺍﺧﺒﺎﺭ ﺁﻳﻨﺪﻩ ﺭﺍ ﺍﺯ ﻭﻱ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﭼﻪ ﺑﺴﺎ ﮐﻪ ﮔﻨﺠﻴﻨﻪ ﺩﺍﻧﺶ ﺍﻭ ﺩﺭ ﺁﻳﻨﺪﻩ‬
‫ﻧﺰﺩﻳﮏ ﻳﺎ ﺩﻭﺭ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﺪ‪ .‬ﺑﺎﺭﻱ‪ ،‬ﺍﮔﺮ ﺑﭙﺬﻳﺮﻳﻢ ﮐﻪ ﺩﻭ ﻓﺮﺽ ﻧﺨﺴﺖ ﻧﺎﺩﺭﺳﺘﻨﺪ‪ ،‬ﺁﻧﮕﺎﻩ‬
‫ﻓﺮﺽ ﺳﻮﻡ ﺛﺎﺑﺖ ﻣﻴﺸﻮﺩ؛ ﺯﻳﺮﺍ ـ ﺑﻪ ﺭﺃﻱ ﺳﻬﺮﻭﺭﺩﻱ ـ ﻓﺮﺽ ﭼﻬﺎﺭﻣﻲ ﻣﺘﺼﻮﺭ ﻧﻴﺴﺖ‪:‬‬
‫‪۵۲‬‬
‫ﭘﺲ ﻧﻴﺴﺖ ﻣﮕﺮ ﺍﺯﺍﻳﻨﺮﻭﻱ ﮐﻪ ﺣﻮﺍﺩﺙ ﺩﺍﺭﺍﻱ ﺍﻟﮕﻮﻫﺎﻱ ﮐﻠﻲ ﻭﺍﺟﺐﺗﮑﺮﺍﺭﻧﺪ؛ ﻳﻌﻨﻲ‬
‫ﺍﻣﻮﺭ ﺑﻪ ﻫﻤﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺑﻮﺩﻩﺍﻧﺪ ﺑﺎﺯﻣﻴﮕﺮﺩﻧﺪ‪ .‬ﻧﻪ ﺍﻳﻨﮑﻪ ﻣﻌﺪﻭﻡ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ‪،‬‬
‫ﻼ ﺍﺣﮑﺎﻣﻲ‬
‫ﺑﻠﮑﻪ ﻫﻤﺎﻧﻨﺪ ﺁﻥ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ‪ .‬ﭘﺲ ﻧﺰﺩ ﺁﻥ ]ﻣﻮﺟﻮﺩ ﺁﮔﺎﻩ[‪ ،‬ﻣﺜ ﹰ‬
‫ﻥ ﻣﻀﺒﻮﻁ‪،‬‬
‫ﺍﺳﺖ ﺑﺮﺍﻱ ﺣﻮﺍﺩﺛﻲ ﮐﻪ ﻫﻤﺔ ﺁﻧﻬﺎ ﺩﺭ ﻫﺮ ﭘﺎﻳﺎﻧﻲ ﺍﺯ ﻫﺰﺍﺭﻩﻫﺎﻱ ﺍﻧﺒﻮﻩ‪ ،‬ﺑﺴﺎ ‪‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﺳﺎﻟﻲ ﺍﺯ ﭘﻲ ﺳﺎﻟﻲ ﻭ ﺩﻭﺭﻱ ﺍﺯ ﭘﺲ ﺩﻭﺭﻱ‪ ،‬ﺭﺥ ﻣﻴﺪﻫﻨﺪ‪ .‬ﺳﭙﺲ ﺣﺮﮐﺘﻬﺎ ﭘﺲ ﺍﺯ‬
‫)‪(١٩‬‬
‫ﮔﺬﺷﺖ ﺁﻥ ﻣﺪﺕ ﺑﻪ ﻫﻤﺎﻧﻨﺪ ﺁﻏﺎﺯﺷﺎﻥ ﺑﺎﺯﻣﻴﮕﺮﺩﻧﺪ‪.‬‬

‫ﻥ‬
‫ﻥ ﻣﺎﺳﺖ‪ ،‬ﻭﻟﻲ ﺍﻳﻦ ﻣﺬﻫﺐ ﺍﺯ ﺁ ‪‬‬
‫ﻭﻱ ﺩﺭ ﭘﺎﻳﺎﻥ ﻣﻲﺍﻓﺰﺍﻳﺪ‪» :‬ﺍﻳﻦ ﺣﺠﺖ ﺍﮔﺮﭼﻪ ﺍﺯ ﺁ ‪‬‬
‫ﭘﻴﺸﻴﻨﻴﺎﻥ ﻳﻌﻨﻲ ﺑﺎﺑﻠﻴﺎﻥ ﻭ ﺣﮑﻴﻤﺎﻥ ﺧﺴﺮﻭﺍﻧﻲ ﻭ ]ﺣﮑﻴﻤﺎﻥ[ ﻫﻨﺪ ﻭ ﻫﻤﻪ ﭘﻴﺸﻴﻦﺗﺮﺍﻥ‬
‫)‪(٢٠‬‬
‫ﻳﻌﻨﻲ ]ﺣﮑﻴﻤﺎﻥ[ ﻣﺼﺮ ﻭ ﻳﻮﻧﺎﻥ ﻭ ﺟﺰ ﺁﻥ ﺩﻭ ﺍﺳﺖ‪«.‬‬

‫‪ .2‬ﻧﻘﺪﻫﺎي ﻣﻼﺻﺪرا‬
‫ﻣﻼﺻﺪﺭﺍ ﺩﺭ ﺗﻌﻠﻴﻘﺎﺕ ﺧﻮﺩ ﺑﺮ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ)‪ (٢١‬ﺑﺮﻫﺎﻥ ﺳﻬﺮﻭﺭﺩﻱ ﺩﺭ ﺍﻟﻤﺸﺎﺭﻉ‬
‫ﻭ ﺍﻟﻤﻄﺎﺭﺣﺎﺕ )ﮐﻪ ﺩﺭﺑﺮﺩﺍﺭﻧﺪﻩ ﺑﺮﻫﺎﻥ ﻭﻱ ﺩﺭ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﻭ ﮐﺎﻣﻠﺘﺮ ﺍﺯ ﺁﻥ ﺍﺳﺖ( ﺭﺍ‬
‫ﻧﻘﻞ ﻭ ﻧﻘﺪ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﺎﻧﮑﻪ ﺭﻭﺷﻦ ﺷﺪ‪ ،‬ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﺩﺭ ﻭﺍﻗﻊ ﻳﮏ ﻗﻴﺎﺱ ﺍﺳﺘﺜﻨﺎﻳﻲ‬
‫ﺍﻧﻔﺼﺎﻟﻲ ﻣﺒﺘﻨﻲ ﺑﺮ ﻳﮏ ﮔﺰﺍﺭﺓ ﻣﻨﻔﺼﻞ ﺳﻪ ﺟﺰﺋﻲ ﺍﺳﺖ ﮐﻪ ﺳﻬﺮﻭﺭﺩﻱ ﺑﺮﺍﻱ ﺍﺑﻄﺎﻝ ﺟﺰﺀ‬
‫ﺖ ﺁﻥ‪ ،‬ﺳﻪ ﺑﺮﻫﺎﻥ ﻣﻲﺁﻭﺭﺩ )ﺑﺮﻫﺎﻧﻬﺎﻱ ‪ (r ،q ،p‬ﻭ ﺳﭙﺲ ﺑﺎ ﺍﺑﻄﺎﻝ ﺟﺰﺀ ﺩﻭﻡ‪ ،‬ﺻﺪﻕ‬ ‫ﻧﺨﺴ ‪‬‬
‫ﺟﺰﺀ ﺳﻮﻡ ﺭﺍ ﻧﺘﻴﺠﻪ ﻣﻴﮕﻴﺮﺩ‪ .‬ﻣﻼﺻﺪﺭﺍ ﺑﺮ ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﺳﻪ ﻧﻘﺪ ﻭﺍﺭﺩ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺳﻴﺎﻕ ﺳﺨﻦ ﺩﺭ ﻧﺨﺴﺘﻴﻦ ﻧﻘﺪ ﻣﻼﺻﺪﺭﺍ ﭘﺪﻳﺪﺁﻭﺭﻧﺪﺓ ﺍﻳﻦ ﭘﻨﺪﺍﺭ ﺍﺳﺖ ﮐﻪ ﻧﻘﺪ ﻭﻱ‬
‫ﻧﺎﻇﺮ ﺑﻪ ﺑﺮﻫﺎﻥ ‪ p‬ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﺍﻳﻦ ﻧﻘﺪ ﻣﻨﻄﻘ ﹰﺎ ﻧﺎﻇﺮ ﺑﻪ ﺁﻥ ﮔﺰﺍﺭﺓ ﻣﻨﻔﺼﻞ‬
‫ﻭ ﺑﻴﺎﻧﮕﺮ ﺗﻮﻫﻢ ﻣﻨﻊ ﺧﻠﻮ‪ ‬ﺩﺭ ﺁﻥ ﺍﺳﺖ‪ .‬ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﺷﺮﻁ ﺍﻧﺘﺎﺝ ﺩﺭ ﻗﻴﺎﺱ ﺍﺳﺘﺜﻨﺎﻳﻲ‬
‫ﺍﻧﻔﺼﺎﻟﻲ‪ ،‬ﻣﻨﻊ ﺧﻠﻮ‪ ‬ﮔﺰﺍﺭﺓ ﻣﻨﻔﺼﻞ ﺍﺳﺖ؛ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﮐﻪ ﻧﺒﺎﻳﺪ ﺷﻖ ﺩﻳﮕﺮﻱ ﻏﻴﺮ ﺍﺯ‬
‫ﺷﻘﻮﻕ ﻣﻄﺮﺡﺷﺪﻩ ﺩﺭ ﮔﺰﺍﺭﻩ ﻣﻨﻔﺼﻞ‪ ،‬ﺍﻣﮑﺎﻥ ﺻﺪﻕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﺳﺖ‬
‫ﻕ ﺩﻳﮕﺮ ﺻﺪﻕ ﺷﻖ ﺑﺮﺟﺎﻱﻣﺎﻧﺪﻩ ﺭﺍ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ‪.‬‬ ‫ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺍﺑﻄﺎﻝ ﻫﻤﺔ ﺷﻘﻮ ﹺ‬
‫ﻧﺨﺴﺘﻴﻦ ﻧﻘﺪ ﻣﻼﺻﺪﺭﺍ ﺑﻴﺎﻧﮕﺮ ﻫﻤﻴﻦ ﻧﮑﺘﻪ ﺍﺳﺖ ﮐﻪ ﮔﺰﺍﺭﻩ ﻣﻨﻔﺼﻞ ﺳﻪﺟﺰﺋﻲ ﺩﺭ ﺑﺮﻫﺎﻥ‬
‫ﺳﻬﺮﻭﺭﺩﻱ ﻣﺎﻧﻌﺔﺍﻟﺨﻠﻮ‪ ‬ﻧﻴﺴﺖ‪ ،‬ﺑﻠﮑﻪ ﺷﻖ ﭼﻬﺎﺭﻣﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺻﺎﺩﻕ ﺑﺎﺷﺪ‪:‬‬
‫ﺍﻳﻨﮑﻪ ﺻﻮﺭ ﻋﻠﻤﻲ ﺣﻮﺍﺩﺙ ﻧﺎﻣﺘﻨﺎﻫﻲ‪ ،‬ﻣﺘﻨﺎﻫﻲ ﺑﺎﺷﻨﺪ ﺑﻲﺁﻧﮑﻪ ﻋﻠﻢ ﺁﻥ ﻣﻮﺟﻮﺩ ﺑﻪ ﺟﻬﻞ‬
‫ﻣﻨﺘﻬﻲ ﺷﻮﺩ ﻭ ﺑﻲﺁﻧﮑﻪ ﺿﺎﺑﻄﻪﻭﺍﺭ ﻭ ﻭﺍﺟﺐﺗﮑﺮﺍﺭ ﺑﺎﺷﺪ‪» .‬ﺯﻳﺮﺍ ﺟﺎﻳﺰ ﺍﺳﺖ ﮐﻪ ﻧﺤﻮﺓ ﻫﺴﺘﻲ ‪53‬‬
‫ﻣﻌﻠﻮﻡ‪ ،‬ﺩﺭ ﻭﺣﺪﺕ ﻭ ﮐﺜﺮﺕ‪ ،‬ﻣﺨﺎﻟﻒ ﻧﺤﻮﺓ ﻫﺴﺘﻲ ﺻﻮﺭﺕ ﻋﻠﻤﻲ ﺁﻥ ﺑﺎﺷﺪ«‪ (٢٢).‬ﻳﻌﻨﻲ‬
‫ﻢ‬
‫ﻢ ﻭﺍﺣﺪ ﺑﺎﺷﺪ ﻭ ﺣﺘﻲ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ ﻣﻌﻠﻮ ‪‬ﻡ ﻧﺎﻣﺘﻨﺎﻫﻲ ﻭ ﻋﻠ ‪‬‬
‫ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ ﻣﻌﻠﻮ ‪‬ﻡ ﮐﺜﻴﺮ ﻭ ﻋﻠ ‪‬‬
‫ﻣﺘﻨﺎﻫﻲ )ﻭ ﺣﺘﻲ ﻭﺍﺣﺪ( ﺑﺎﺷﺪ‪.‬‬
‫ﻣﻼﺻﺪﺭﺍ ﺑﺮ ﺍﻳﻦ ﺩﻋﻮﻱ ﺩﻭ ﮔﻮﺍﻩ ﻣﻲﺁﻭﺭﺩ‪ :‬ﻧﺨﺴﺖ ﺍﻳﻨﮑﻪ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﻧﻴﺰ‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﺑﻪ ﻫﻤﺔ ﺍﺷﻴﺎﺀ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺗﻨﻬﺎ ﻳﮏ ﻋﻠﻢ ﻭﺍﺣﺪ ﺑﺴﻴﻂ ﺩﺍﺭﺩ؛ ﺍﻳﻦ ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﺍﻣﮑﺎﻥ ﻭﺣﺪﺕ‬
‫ﻋﻠﻢ ﻭ ﮐﺜﺮﺕ ﻣﻌﻠﻮﻡ ﺍﺳﺖ‪ .‬ﺩﻭﻡ ﺁﻧﮑﻪ ﮔﺎﻩ ﻳﮏ ﺷﻲﺀ ﻋﻴﻨﻲ ﻭﺍﺣﺪ ﻣﺼﺪﺍﻕ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨﻲ‬
‫ﻣﺘﻌﺪﺩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﻧﺸﺎﻧﮕﺮ ﺍﻣﮑﺎﻥ ﮐﺜﺮﺕ ﻋﻠﻢ ﻭ ﻭﺣﺪﺕ ﻣﻌﻠﻮﻡ ﺍﺳﺖ‪ .‬ﭘﺲ ﻧﺤﻮﺓ ﻫﺴﺘﻲ‬
‫ﻣﻌﻠﻮﻡ‪ ،‬ﺍﺯ ﺣﻴﺚ ﻭﺣﺪﺕ ﻭ ﮐﺜﺮﺕ‪ ،‬ﻣﻴﺘﻮﺍﻧﺪ ﻣﻐﺎﻳﺮ ﺑﺎ ﻧﺤﻮﻩ ﻫﺴﺘﻲ ﻋﻠﻢ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﺮﭘﺎﻳﻪ ﻣﻄﻠﺐ ﻓﻮﻕ‪ ،‬ﺍﻓﺰﻭﻥ ﺑﺮ ﻓﺮﺿﻬﺎﻱ ﺳﻪﮔﺎﻧﻪ ﺳﻬﺮﻭﺭﺩﻱ‪ ،‬ﺍﻳﻦ ﻧﻴﺰ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ ﻭﺟﻮﺩ‬
‫ﻋﻴﻨﻲ ﺣﻮﺍﺩﺙ ﺯﻣﺎﻧﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﻭ ﻭﺟﻮﺩ ﻋﻠﻤﻲ ﺁﻧﻬﺎ ﺩﺭ ﻧﻔﻮﺱ ﻓﻠﮑﻲ ﻣﺘﻨﺎﻫﻲ ﺑﺎﺷﺪ‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ‬
‫ﭘﺮﺳﻴﺪ ﮐﻪ ﺍﻳﻦ ﺍﻣﮑﺎﻥ ﭼﻪ ﻓﺮﻗﻲ ﺑﺎ ﻓﺮﺽ ﺳﻮ ﹺﻡ ﺳﻬﺮﻭﺭﺩﻱ ﺩﺍﺭﺩ ﺳﻮﻣﻴﻦ ﻓﺮﺽ ﺳﻬﺮﻭﺭﺩﻱ ﻧﻴﺰ‬
‫ﻫﻤﻴﻦ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮﭼﻪ ﺣﻮﺍﺩﺙ ﺯﻣﺎﻧﻲ ﻧﺎﻣﺘﻨﺎﻫﻴﻨﺪ‪ ،‬ﻋﻠﻢ ﻧﻔﻮﺱ ﻓﻠﮑﻲ ﺑﻪ ﺁﻧﻬﺎ ﻣﺘﻨﺎﻫﻲ ـ ﻭ ﺍﻟﺒﺘﻪ‬
‫ﮐﻠﻲ ﻭ ﻭﺍﺟﺐﺗﮑﺮﺍﺭ ـ ﺍﺳﺖ‪ .‬ﭘﺎﺳﺦ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺗﻔﺎﻭﺕ ﺩﺭ ﻫﻤﺎﻥ ﮐﻠﻴﺖ ﻭ ﻭﺟﻮﺏ ﺗﮑﺮﺍﺭ ﺍﺳﺖ‪.‬‬
‫ﻢ ﻭﺍﺣﺪ ﺑﺎﺷﺪ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‪ ،‬ﻫﻤﻴﻦ‬ ‫ﻣﻼﺻﺪﺭﺍ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﻣﻌﻠﻮ ‪‬ﻡ ﮐﺜﻴﺮ ﻭ ﻋﻠ ‪‬‬
‫ﻋﻠﻢ ﻭﺍﺣﺪ‪ ،‬ﻳﮑﺎﻳﮏ ﺁﻥ ﻣﻌﻠﻮﻣﻬﺎﻱ ﮐﺜﻴﺮ ﺭﺍ ﺑﺎﺻﻄﻼﺡ »ﺑﺄﺷﺨﺎﺻﻬﺎ« ﻧﺸﺎﻥ ﺩﻫﺪ ﻭ ﺣﺘﻲ ﻣﻤﮑﻦ‬
‫ﻢ ﻣﺘﻨﺎﻫﻲ )ﻭ ﺣﺘﻲ ﻭﺍﺣﺪ( ﺑﺎﺷﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﻫﻤﺎﻥ ﻋﻠﻢ‬ ‫ﺍﺳﺖ ﮐﻪ ﻣﻌﻠﻮ ‪‬ﻡ ﻧﺎﻣﺘﻨﺎﻫﻲ ﻭ ﻋﻠ ‪‬‬
‫ﻣﺘﻨﺎﻫﻲ ﻳﮑﺎﻳﮏ ﺁﻥ ﻣﻌﻠﻮﻣﻬﺎﻱ ﮐﺜﻴﺮ ﺭﺍ »ﺑﺄﻓﺮﺍﺩﻫﺎ« ﻧﺸﺎﻥ ﺩﻫﺪ‪ .‬ﭼﻨﻴﻦ ﻋﻠﻤﻲ ﻧﻪ ﺑﻪ ﺟﻬﻞ‬
‫ﻣﻲﺍﻧﺠﺎﻣﺪ )ﭼﺮﺍﮐﻪ ﻫﻤﻪ ﻣﻌﻠﻮﻣﻬﺎ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ( ﻭ ﻧﻪ ﺿﺎﺑﻄﻪﻭﺍﺭ ﻭ ﻭﺍﺟﺐﺗﮑﺮﺍﺭ ﺍﺳﺖ )ﺯﻳﺮﺍ‬
‫ﻳﮑﺎﻳﮏ ﻣﻌﻠﻮﻣﻬﺎ ﺭﺍ »ﺑﺄﺷﺨﺎﺻﻬﺎ« ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ(‪ .‬ﺑﻪ ﻫﻤﻴﻨﺴﺎﻥ‪ ،‬ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ ﻭﺟﻮﺩ ﻋﻴﻨﻲ‬
‫ﺣﻮﺍﺩﺙ ﺯﻣﺎﻧﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﻭ ﻭﺟﻮﺩ ﻋﻠﻤﻲ ﺁﻧﻬﺎ ﺩﺭ ﻧﻔﻮﺱ ﻓﻠﮑﻲ ﻣﺘﻨﺎﻫﻲ ﺑﺎﺷﺪ‪ ،‬ﺑﻲﺁﻧﮑﻪ ﻋﻠﻢ ﺁﻥ‬
‫ﻧﻔﻮﺱ ﺑﻪ ﺟﻬﻞ ﻣﻨﺘﻬﻲ ﺷﻮﺩ ﻳﺎ ﺿﺎﺑﻄﻪﻭﺍﺭ ﻭ ﻭﺍﺟﺐﺗﮑﺮﺍﺭ ﺑﺎﺷﺪ‪.‬‬
‫ﻣﻼﺻﺪﺭﺍ‪ ،‬ﺳﭙﺲ ﺑﺮﺍﻱ ﺗﺄﻳﻴﺪ ﮔﻔﺘﺔ ﺧﻮﺩ ﺳﺨﻨﻲ ﺍﺯ ﺍﺑﻦﺳﻴﻨﺎ ﻧﻘﻞ ﻣﻴﮑﻨﺪ ﻭ ﻣﻴﮕﻮﻳﺪ‪:‬‬
‫ﻭﻱ ﻧﻴﺰ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺍﺷﮑﺎﻟﻲ ﺭﺍ ﮐﻪ ﺑﺮ ﺍﺣﺎﻃﻪ ﻋﻠﻢ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺣﻮﺍﺩﺙ ﻧﺎﻣﺘﻨﺎﻫﻲ‬
‫ﻭﺍﺭﺩ ﺷﺪﻩ ﺍﺳﺖ ﺑﻪ ﻫﻤﻴﻦ ﺷﻴﻮﻩ ﭘﺎﺳﺦ ﻣﻴﮕﻮﻳﺪ‪ .‬ﮔﻮﻳﺎ ﭘﺎﺭﻩﻳﻲ ﺍﺯ ﻣﺘﮑﻠﻤﺎﻥ‪ ،‬ﺍﺯ ﻳﮑﺴﻮ‬
‫ﺍﺣﺎﻃﺔ ﻋﻠﻤﻲ ﺑﺮ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺭﺍ ﻣﺤﺎﻝ ﻣﻴﺪﺍﻧﺴﺘﻪﺍﻧﺪ ﻭ ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﺣﺮﮐﺎﺕ ﺍﻫﻞ ﺑﻬﺸﺖ ﺭﺍ‬
‫ﻧﺎﻣﺘﻨﺎﻫﻲ ﻣﻲﺍﻧﮕﺎﺷﺘﻨﺪ‪ (٢٣).‬ﺍﻳﻦ ﺩﻭ ﺑﺎﻭﺭ‪ ،‬ﺁﻧﺎﻥ ﺭﺍ ﺑﺎ ﺗﻨﺎﻗﻀﻲ )ﭘﺎﺭﺍﺩﻭﮐﺴﻲ( ﺩﺭ ﺯﻣﻴﻨﺔ ﻋﻠﻢ‬
‫ﺧﺪﺍﻭﻧﺪ ﺭﻭﺑﺮﻭ ﻣﻴﮑﺮﺩ؛ ﺯﻳﺮﺍ ﭘﻴﺎﻣﺪ ﺍﻳﻦ ﺩﻭ ﮔﺰﺍﺭﻩ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺳﺖﮐﻢ ﺑﻪ ﺑﺮﺧﻲ‬
‫‪۵۴‬‬
‫ﺍﺯ ﺣﺮﮐﺎﺕ ﺍﻫﻞ ﺑﻬﺸﺖ ﻋﻠﻢ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﺑﻦﺳﻴﻨﺎ ﺩﺭ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺑﻪ ﮔﺰﺍﺭﺵ ﻭ ﮔﺸﺎﻳﺶ‬
‫ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﭘﺮﺩﺍﺧﺘﻪ ﻭ ﻣﻴﻨﻮﻳﺴﺪ‪:‬‬

‫ﻧﺰﺩ ﺍﻳﺸﺎﻥ ﻫﻴﭻ ﻋﻠﻤﻲ ﺑﺮ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺣﺎﻃﻪ ﻧﻤﻴﻴﺎﺑﺪ ﻭ ﺑﺮ ﻧﺨﺴﺘﻴﻦ ]ﻣﻮﺟﻮﺩ‪ ،‬ﻳﻌﻨﻲ‬
‫ﺧﺪﺍﻭﻧﺪ[ ﺑﺮﺧﻲ ﺍﺯ ﺣﺮﮐﺎﺕ ﺍﻫﻞ ﺑﻬﺸﺖ ﭘﻮﺷﻴﺪﻩ ﺍﺳﺖ)‪ (٢٤‬ﻭ ﺣﻞ ﺁﻥ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫)‪(٢٥‬‬
‫ﺯﻳﺮﺍ ﺟﻮﺍﻫﺮ ﻭ ﺍﻋﺮﺍﺽ‬ ‫ﺍﻭ ﭼﻴﺰﻫﺎﻱ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺭﺍ ]ﺑﺼﻮﺭﺕ ﻣﺘﻨﺎﻫﻲ[ ﻣﻴﺪﺍﻧﺪ؛‬
‫ﻣﺘﻨﺎﻫﻴﻨﺪ ﻭﻟﻲ ﻧﺴﺒﺘﻬﺎﻳﻲ ﮐﻪ ﻣﻴﺎﻥ ﺁﻧﻬﺎ‪ ،‬ﻳﻌﻨﻲ ﻣﻴﺎﻥ ﺟﻮﺍﻫﺮ ﻭ ﺟﻮﺍﻫﺮ‪ ،‬ﺟﻮﺍﻫﺮ ﻭ‬
‫ﺍﻋﺮﺍﺽ ﻭ ﺍﻋﺮﺍﺽ ﻭ ﺍﻋﺮﺍﺽ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ ،‬ﻧﺎﻣﺘﻨﺎﻫﻴﻨﺪ ﻭ ﺍﻳﻦ ﻣﻨﺎﺳﺒﺎﺕ ﺭﺍ ﻣﺎ‬
‫ﻣﻴﺘﻮﺍﻧﻴﻢ ﻧﺎﻣﺘﻨﺎﻫﻲ ﻟﺤﺎﻅ ﮐﻨﻴﻢ‪ ،‬ﻭﻟﻲ ﻧﺰﺩ ﺍﻭ ﻣﺘﻨﺎﻫﻴﻨﺪ‪ .‬ﺯﻳﺮﺍ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ‬
‫ﺽ ﻣﺘﻨﺎﻫﻲ ﺩﺭ ﺧﺎﺭﺝ ﻣﻮﺟﻮﺩ ﺷﻮﻧﺪ ﻭ ﻫﻨﮕﺎﻣﻲﮐﻪ ﺍﻳﻦ ﺍﺷﻴﺎﺀ ﻣﺘﻨﺎﻫﻲ‬
‫ﺟﻮﺍﻫﺮ ﻭ ﺍﻋﺮﺍ ﹺ‬
‫ﻣﻮﺟﻮﺩ ﺷﺪﻧﺪ ﻭﺟﻮﺩ ﻧﺴﺒﺘﻬﺎﻳﻲ ﮐﻪ ﻣﻴﺎﻥ ﺁﻧﻬﺎﺳﺖ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ]ﮔﺬﺷﺖ[ ﻭﻗﺘﻲ‬
‫ﻧﻴﺴﺖ‪ ،‬ﺯﻳﺮﺍ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﮐﻪ ﭼﻴﺰﻱ ﻣﻮﺟﻮﺩ ﺷﻮﺩ ﻭﻟﻲ ﻟﻮﺍﺯﻡ ﺁﻥ ﻣﻮﺟﻮﺩ ﻧﺸﻮﻧﺪ ﻭ‬
‫ﺍﻳﻦ ﻧﺴﺒﺘﻬﺎﻳﻲ ﮐﻪ ﻣﻴﺎﻥ ﺟﻮﺍﻫﺮ ﻭ ﺍﻋﺮﺍﺽ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻟﻮﺍﺯﻡ ﺁﻧﻬﺎﻳﻨﺪ ﻭ ﺍﺯﺍﻳﻨﺮﻭ‪ ،‬ﺗﺎ‬
‫ﻫﻨﮕﺎﻣﻲﮐﻪ ﺟﻮﺍﻫﺮ ﻭ ﺍﻋﺮﺍﺽ ﺑﺎﻟﻘﻮﻩ ﺑﺎﺷﻨﺪ ﺍﻳﻦ ﻟﻮﺍﺯﻡ ﻫﻢ ﺑﺎﻟﻘﻮﻩﺍﻧﺪ ﻭ ﻫﻨﮕﺎﻣﻲﮐﻪ‬
‫ﺑﺎﻟﻔﻌﻞ ﺷﺪﻧﺪ ﺁﻥ ﻣﻨﺎﺳﺒﺎﺕ ﻫﻢ ﺑﺎﻟﻔﻌﻞ ﻣﻮﺟﻮﺩ ﻣﻴﺸﻮﻧﺪ ﻭ ﻫﻨﮕﺎﻣﻲﮐﻪ ﺟﻮﺍﻫﺮ ﻭ‬
‫ﻥ ﺁﻧﻬﺎ ﻧﻴﺰ‬
‫ﺍﻋﺮﺍﺽ ﺑﻨﺤﻮ ﻋﻘﻠﻲ ﺍﺯ ﺍﻭ ﺻﺪﻭﺭ ﻭ ﻓﻴﻀﺎﻥ ﻣﻴﻴﺎﺑﻨﺪ‪ ،‬ﻧﺴﺒﺘﻬﺎﻱ ﻣﻴﺎ ‪‬‬
‫ﺖ ﺁﻧﻬﺎ ﺑﺮﺍﻱ‬
‫ﻦ[ ﻣﻌﻘﻮﻟﻴ ‪‬‬
‫ﻣﻮﺟﻮﺩﻧﺪ‪ .‬ﭘﺲ ﻫﻤﭽﻨﺎﻧﮑﻪ ﻭﺟﻮﺩ ﺟﻮﺍﻫﺮ ﻭ ﺍﻋﺮﺍﺽ ]ﻋﻴ ﹺ‬
‫)‪(٢٦‬‬
‫ﻦ[ ﻣﻌﻘﻮﻟﻴﺖ ﺁﻧﻬﺎ ﺑﺮﺍﻱ ﺍﻭﺳﺖ‪.‬‬
‫ﺍﻭﺳﺖ‪ ،‬ﻭﺟﻮﺩ ﺁﻥ ﻣﻨﺎﺳﺒﺎﺕ ﻫﻢ ]ﻋﻴ ﹺ‬

‫ﺁﻥ ﻣﻨﺎﺳﺒﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺩﺭ ﻣﻴﺎﻥ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺘﻨﺎﻫﻲ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ .‬ﭘﺲ ﺍﺷﻴﺎﺀ‬
‫ﻣﺘﻨﺎﻫﻲ‪ ،‬ﻣﻮﺿﻮﻉ ﻣﻨﺎﺳﺒﺎﺕ ﻧﺎﻣﺘﻨﺎﻫﻴﻨﺪ ﻭ ﺗﻮ ﻫﻨﮕﺎﻣﻲﮐﻪ ﺑﻪ ﺍﺷﻴﺎﺀ ﻧﺎﻣﺘﻨﺎﻫﻲ‬
‫ﺕ ﻣﻴﺎﻥِ ﺁﻧﻬﺎ ﺩﺭ ﺫﻫﻨﻬﺎ ﺣﺎﺻﻞ ﺷﻮﻧﺪ)‪ ،(٢٧‬ﻧﻪ ﺩﺭ‬
‫ﺩﺭﻧﮕﺮﻱ ﻧﻴﺎﺯ ﺩﺍﺭﻱ ﮐﻪ ﻣﻨﺎﺳﺒﺎ ‪‬‬
‫ﺧﻮﺩ ﺍﺷﻴﺎﺀ؛ ﺯﻳﺮﺍ ﺁﻧﭽﻪ ﺩﺭ ﺧﻮﺩ ﺍﺷﻴﺎﺀ ﺍﺳﺖ)‪ (٢٨‬ﻣﻨﺎﺳﺒﺎﺗﻲ ﺍﺳﺖ ﮐﻪ ﺑﺎﻟﻔﻌﻞ ﻣﻴﺎﻥ‬
‫ﺁﻧﻬﺎ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻭ ﺑﻨﺤﻮ ﺑﺎﻟﻔﻌﻞ ﺍﺯ ﺗﻮ ﭘﻮﺷﻴﺪﻩﺍﻧﺪ)‪ (٢٩‬ﻭ ﺣﺘﻲ ﺍﮔﺮ ﺁﻥ ﻣﻨﺎﺳﺒﺎﺕ ﺩﺭ‬
‫ﺧﻮﺩ ﺍﺷﻴﺎﺀ ﺑﺎﻟﻔﻌﻞ ﺑﺎﺷﻨﺪ)‪(٣٠‬ﺩﺭ ﺫﻫﻦ ﺗﻮ ﺑﺎﻟﻔﻌﻞ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﻣﮕﺮ ﻳﮑﻲ ﭘﺲ ﺍﺯ‬
‫ﺩﻳﮕﺮﻱ ﻭ ﻧﺨﺴﺘﻴﻦ ]ﻣﻮﺟﻮﺩ‪ ،‬ﻳﻌﻨﻲ ﺧﺪﺍﻭﻧﺪ[ ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ ﮐﻪ ﺁﻥ ﻣﻨﺎﺳﺒﺎﺕ ]ﺩﺭ‬
‫ﺫﻫﻨﺶ‪/‬ﻋﻠﻤﺶ[ ﺣﺎﺻﻞ ﺷﻮﻧﺪ)‪ (٣١‬ﺗﺎ ﺍﻳﻨﮑﻪ ]ﮔﻔﺘﻪ ﺷﻮﺩ[ ﺩﺭ ﻭﻗﺘﻲ ﻧﺰﺩ ﺍﻭ ﺑﺎﻟﻘﻮﻩﺍﻧﺪ‪،‬‬
‫ﺯﻳﺮﺍ ﻭﺟﻮﺩ ﺁﻥ ﻣﻨﺎﺳﺒﺎﺕ ﻋﻴﻦ ﻣﻌﻘﻮﻟﻴﺖ ﺁﻧﻬﺎ ﺑﺮﺍﻱ ﺍﻭﺳﺖ‪.‬‬
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‫ﺩﻭﻣﻴﻦ ﻧﻘﺪ ﻣﻼﺻﺪﺭﺍ ﻧﺎﻇﺮ ﺑﻪ ﺑﺮﻫﺎﻥ ‪ q‬ﺍﺳﺖ‪ .‬ﻭﻱ ﺩﺭ ﺗﻌﻠﻴﻘﺎﺕ ﺧﻮﺩ ﺑﺮ ﺷﺮﺡ‬
‫ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ)‪ (٣٢‬ﻣﻴﮕﻮﻳﺪ ﺍﻳﻦ ﺣﺠﺖ ﺷﺒﻴﻪ ﺣﺠﺘﻲ ﺍﺳﺖ ﮐﻪ ﺷﻴﺦ ﺍﺷﺮﺍﻕ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻋﺪﻡ‬
‫ﺗﻘﺪﻡ ﻧﻔﻮﺱ ﺑﺮ ﺍﺑﺪﺍﻥ ﺁﻭﺭﺩﻩ ﺍﺳﺖ)‪ (٣٣‬ﻭ ﻣﻐﺎﻟﻄﻪﺍﺵ ﻫﻢ ﺑﺴﺎﻥ ﻣﻐﺎﻟﻄﻪﻳﻲ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻧﺠﺎ‬
‫ﺑﺪﺍﻥ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻳﻢ‪ (٣٤).‬ﻣﻐﺎﻟﻄﻪﻳﻲ ﮐﻪ ﻣﻼﺻﺪﺭﺍ ﺑﺮ ﺁﻥ ﺍﻧﮕﺸﺖ ﻣﻴﻨﻬﺪ‪ ،‬ﺩﺭﻭﺍﻗﻊ ﺩﺭ ﺳﻄﺮﻫﺎﻱ‬
‫)‪ (۴‬ﻭ )‪ (۵‬ﺍﺯ ﺑﺮﻫﺎﻥ ‪ q‬ﺭﺥ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺳﻄﺮ )‪ (۴‬ﻓﺮﺽ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﻫﺮﻳﮏ ﺍﺯ‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﺙ ﺁﻳﻨﺪﻩ‪ ،‬ﻳﮑﺎﻥﻳﮑﺎﻥ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ﻭ‬ ‫ﺣﻠﻘﻪﻫﺎﻱ ﺯﻧﺠﻴﺮﺓ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺻﻮ ﹺﺭ ﺣﻮﺍﺩ ‪‬‬
‫ﺑﺮ ﭘﺎﻳﺔ ﺁﻥ ﺩﺭ ﺳﻄﺮ )‪ (۵‬ﭼﻨﻴﻦ ﻧﺘﻴﺠﻪﮔﻴﺮﻱ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﻫﻤﻪ ﺣﻠﻘﻪﻫﺎﻱ ﺍﻳﻦ ﺯﻧﺠﻴﺮﻩ‪،‬‬
‫ﺟﻤﻠﮕﻲ ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓﺖ‪ .‬ﻣﻼﺻﺪﺭﺍ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺯﻣﺎﻥ ﺁﻳﻨﺪﻩ ﮐﺮﺍﻧﻤﻨﺪ ﻭ‬
‫ﻣﺘﻨﺎﻫﻲ ﻧﻴﺴﺖ ﺗﺎ ﺍﺯ ﻓﺮﺽ ﺗﺤﻘﻖ ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎ ﺩﺭ ﺯﻣﺎﻥ ﺁﻳﻨﺪﻩ ﺑﺘﻮﺍﻥ ﺗﺤﻘﻖ ﻫﻤﻪ‬
‫ﺣﻠﻘﻪﻫﺎ ﺩﺭ ﺯﻣﺎﻥ ﺁﻳﻨﺪﻩ ﺭﺍ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ‪ .‬ﺍﻳﻦ ﭼﻴﺰﻱ ﺟﺰ ﺍﺧﺬ ﮐﻞ ﻣﺠﻤﻮﻋﻲ ﺑﺠﺎﻱ ﮐﻞ‬
‫ﺍﻓﺮﺍﺩﻱ ﻧﻴﺴﺖ‪ .‬ﻫﺮﻳﮏ ﺍﺯ ﺣﻠﻘﻪﻫﺎﻱ ﺯﻧﺠﻴﺮﻩ ﻳﺎﺩﺷﺪﻩ )ﺑﻪ ﻋﻤﻮﻡ ﺍﻓﺮﺍﺩﻱ( ﺩﺭ ﺯﻣﺎﻧﻲ ﺗﺤﻘﻖ‬
‫ﻣﻴﻴﺎﺑﺪ ﻭ ﻫﻴﭻ ﺯﻣﺎﻧﻲ ﻫﻢ ﻓﺮﺍﻧﻤﻴﺮﺳﺪ ﮐﻪ ﺩﺭ ﺁﻥ‪ ،‬ﻫﻤﺔ ﺣﻠﻘﻪﻫﺎ )ﺑﻪ ﻋﻤﻮﻡ ﻣﺠﻤﻮﻋﻲ( ﺗﺤﻘﻖ‬
‫)‪(٣٥‬‬
‫ﻳﺎﻓﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﺯﻣﺎﻥ ﺁﻳﻨﺪﻩ ﻧﺎﻣﺘﻨﺎﻫﻲ ﻭ ﺍﺑﺪﻱ ﺍﺳﺖ‪.‬‬
‫ﺳﻮﻣﻴﻦ ﻧﻘﺪ ﻣﻼﺻﺪﺭﺍ ﻧﺎﻇﺮ ﺑﻪ ﺑﺮﻫﺎﻥ ‪ r‬ﺍﺳﺖ‪ .‬ﺳﺘﻮﻥ ﻓﻘﺮﺍﺕ ﺍﻳﻦ ﺑﺮﻫﺎﻥ‪ ،‬ﭼﻨﺎﻧﮑﻪ ﭘﻴﺸﺘﺮ‬
‫ﺭﻭﺷﻦ ﮔﺮﺩﻳﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﮔﺮ ﻣﻮﺟﻮﺩﻱ ﺑﻪ ﻳﮑﺎﻳﮏ ﺣﻮﺍﺩﺙ ﻧﺎﻣﺘﻨﺎﻫﻲ ﮔﺬﺷﺘﻪ ﻋﻠﻢ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ )ﻋﻤﻮﻡ ﺍﻓﺮﺍﺩﻱ(‪ ،‬ﺑﻪ ﻣﺠﻤﻮﻉ ﺁﻧﻬﺎ )ﻋﻤﻮﻡ ﻣﺠﻤﻮﻋﻲ( ﻧﻴﺰ ﻋﻠﻢ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ ﻭ ﺩﺭ‬
‫ﺍﻳﻨﺼﻮﺭﺕ‪ ،‬ﻋﻠﻢ ﺍﻭ ﺑﻪ ﺣﻮﺍﺩﺙ ﻧﺎﻣﺘﻨﺎﻫﻲ ﮔﺬﺷﺘﻪ ﻣﺘﻨﺎﻫﻲ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﻫﻢ ﺑﺪﺍﻧﮕﺎﻩ ﮐﻪ ﻧﺎﻣﺘﻨﺎﻫﻲ‬
‫ﺍﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺍﺳﺖ‪ .‬ﻣﻼﺻﺪﺭﺍ ﭘﺲﺍﺯ ﮔﺰﺍﺭﺵ ﺑﺮﻫﺎﻥ ‪ r‬ﻣﻴﮕﻮﻳﺪ‪» :‬ﻭ ﺗﻮ‬
‫ﭘﺲ ﺍﺯ ﺁﮔﺎﻫﻲﻳﺎﻓﺘﻦ ﺑﺮ ﺁﻧﭽﻪ ﺩﺭﺑﺎﺭﻩ ﺩﻭ ﺣﺠﺖ ﭘﻴﺸﻴﻦ ﺫﮐﺮ ﮐﺮﺩﻳﻢ‪ ،‬ﺑﻪ ﺁﻧﭽﻪ ﺑﺮ ﺍﻳﻦ ]ﺣﺠﺖ[‬
‫)‪(٣٦‬‬
‫ﻧﻴﺰ ﻭﺍﺭﺩ ﺍﺳﺖ‪ ،‬ﻭﺍﻗﻒ ﮔﺸﺘﻪﻳﻲ ﻭ ﺍﺯﺍﻳﻨﺮﻭ‪ ،‬ﺳﺨﻦ ﺭﺍ ﺑﺎ ﺫﮐﺮ ﺁﻥ ﺩﺭﺍﺯ ﻧﻤﻴﺴﺎﺯﻳﻢ‪«.‬‬
‫ﻇﺎﻫﺮ ﺳﺨﻦ ﻣﻼﺻﺪﺭﺍ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍ‪‬ﺷﮑﺎﻟﻬﺎﻱ ﺑﺮﺍﻫﻴﻦ ‪ p‬ﻭ ‪ ،q‬ﻫﺮ ﺩﻭ‪ ،‬ﺑﺮ ﺑﺮﻫﺎﻥ ‪ r‬ﻭﺍﺭﺩﻧﺪ‪.‬‬
‫ﺖ ﺳﺨﻦ ﺍﻭ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﺑﺮﻫﺎﻥ ‪ r‬ﻧﻴﺰ ﺑﺴﺎﻥ ﺑﺮﻫﺎﻥ ‪ ،q‬ﺩﭼﺎﺭ ﻣﻐﺎﻟﻄﺔ ﺧﻠﻂ‬ ‫ﺩﺭ ﺭﻭﺷﻦﺩﺍﺷ ‪‬‬
‫ﻢ ﺑﻪ ﻳﮑﺎﻥﻳﮑﺎﻥِ ﺻﻮﺭ ﺣﻮﺍﺩﺙ ﮔﺬﺷﺘﻪ‬ ‫ﮐﻞ ﻣﺠﻤﻮﻋﻲ ﻭ ﮐﻞ ﺍﻓﺮﺍﺩﻱ ﺍﺳﺖ؛ ﺯﻳﺮﺍ ﺩﺭ ﺁﻥ ﻋﻠ ﹺ‬
‫)ﻋﻤﻮﻡ ﺍﻓﺮﺍﺩﻱ( ﻣﺴﺘﻠﺰﻡ ﺍﺣﺎﻃﺔ ﻋﻠﻤﻲ ﺑﺮ ﻫﻤﺔ ﺁﻥ ﺻﻮﺭ )ﻋﻤﻮﻡ ﻣﺠﻤﻮﻋﻲ( ﻭ ﺗﻨﺎﻫﻲ ﺁﻧﻬﺎ‬
‫ﺩﺍﻧﺴﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﻼﻭﻩ‪ ،‬ﺷﺎﻟﻮﺩﺓ ﺍﻳﻦ ﺑﺮﻫﺎﻥ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﺑﺮﻫﺎﻧﻬﺎﻱ ‪ p‬ﻭ ‪ ،q‬ﺍﻳﻦ ﻓﺮﺽ ﺍﺳﺖ ﮐﻪ‬
‫ﺙ ﻧﺎﻣﺘﻨﺎﻫﻲ‪ ،‬ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪ .‬ﻭﻟﻲ ﭼﻨﺎﻧﮑﻪ ﺩﺭ ﻧﻘﺪ ﺑﺮﻫﺎﻥ ‪ p‬ﮔﻔﺘﻪ ﺷﺪ‪ ،‬ﻧﺤﻮﺓ‬ ‫ﻢ ﺑﻪ ﺣﻮﺍﺩ ‪‬‬
‫ﻋﻠ ﹺ‬
‫ﻢ ﻣﺘﻨﺎﻫﻲ ﺑﺎﺷﺪ ﻫﻢ‬ ‫ﻭﺟﻮﺩ ﻋﻠﻢ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻐﺎﻳﺮ ﺑﺎ ﻧﺤﻮﺓ ﻭﺟﻮﺩ ﻣﻌﻠﻮﻡ ﺑﺎﺷﺪ ﻭ ﺗﻮﺍﻧﺪ ﺑﻮﺩ ﮐﻪ ﻋﻠ ‪‬‬
‫ﺑﺪﺍﻧﮕﺎﻩ ﮐﻪ ﻣﻌﻠﻮ ‪‬ﻡ ﻧﺎﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ‪.‬‬
‫‪۵۶‬‬
‫‪» .3‬ﻗﻀﻴﻪ ﺗﻜﺮار« ﭘﻮاﻧﻜﺎره‬
‫ﻧﻘﺪﻫﺎﻱ ﻣﻼﺻﺪﺭﺍ‪ ،‬ﺑﻔﺮﺽ ﺻﺤﺖ‪ ،‬ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺭﺍ ﻧﺸﺎﻥ ﻧﻤﻴﺪﻫﻨﺪ ﮐﻪ ﺑﺮﻫﺎﻧﻬﺎﻱ‬
‫ﺳﻬﺮﻭﺭﺩﻱ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺩﻋﻮﻱ ﺍﻭ ﻧﺎﺑﺴﻨﺪﻩﺍﻧﺪ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‪ ،‬ﻧﺒﺎﻳﺪ ﺍﺯ ﻳﺎﺩ ﺑﺮﺩ ﮐﻪ ﺍﺯ ﻣﻨﻈﺮ‬
‫ﻞ ﺑﻄﻼﻥِ ﻣﺪﻋﺎ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﻧﮑﺘﻪ ﺑﻮﻳﮋﻩ ﻫﻨﮕﺎﻣﻲ‬ ‫ﻞ ﺩﻟﻴ ﹺ‬
‫ﻥ ﺩﻟﻴ ﹾ‬
‫ﻣﻨﻄﻘﻲ ﻭ ﺭﻭﺵﺷﻨﺎﺧﺘﻲ‪ ،‬ﺑﻄﻼ ‪‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﭘﺮﺭﻧﮕﺘﺮ ﻣﻴﺸﻮﺩ ﮐﻪ ﻣﺎ ﺩﺭ ﻗﻠﻤﺮﻭ ﺭﻳﺎﺿﻴﺎﺕ ﻭ ﻓﻴﺰﻳﮏ ﺑﺎ ﻳﺎﻓﺘﻪﻳﻲ ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮﻳﻢ ﮐﻪ ﺑﻪ ﻫﻴﭻ‬
‫ﺭﻭﻱ ﺩﺭ ﺩﺳﺘﺮﺱ ﻣﻼﺻﺪﺭﺍ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻳﺎﻓﺘﻪ ﻣﻬﻢ »ﻗﻀﻴﺔ ﺗﮑﺮﺍﺭ ﭘﻮﺍﻧﮑﺎﺭﻩ«‪ ١‬ﺍﺳﺖ‪.‬‬
‫ﻫﺎﻧﺮﻱ ﭘﻮﺍﻧﮑﺎﺭﻩ‪.۱۹۱۲-۱۸۵۴) ٢‬ﻡ( ﺭﻳﺎﺿﻴﺪﺍﻥ‪ ،‬ﻓﻴﺰﻳﮑﺪﺍﻥ ﻭ ﻓﻴﻠﺴﻮﻑ ﻋﻠﻢ ﻓﺮﺍﻧﺴﻮﻱ ﺍﺳﺖ‬
‫ﮐﻪ ﺩﺳﺘﺎﻭﺭﺩﻫﺎﻱ ﺑﺰﺭﮒ ﻭ ﭼﺸﻤﮕﻴﺮﻱ ﺩﺭ ﻗﻠﻤﺮﻭﻫﺎﻱ ﻳﺎﺩﺷﺪﻩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﻭ ﺍﺯ ﭼﻬﺮﻩﻫﺎﻱ‬
‫ﺑﺮﺟﺴﺘﻪ ﺗﺎﺭﻳﺦ ﻋﻠﻢ ﺑﺸﻤﺎﺭ ﻣﻴﺮﻭﺩ‪» .‬ﻗﻀﻴﻪ ﺗﮑﺮﺍﺭ« ﮐﻪ ﻳﮑﻲ ﺍﺯ ﺩﺳﺘﺎﻭﺭﺩﻫﺎﻱ ﻣﻬﻢ ﺍﻭﺳﺖ‪ ،‬ﺑﻴﺎﻥ‬
‫ﻣﻴﺪﺍﺭﺩ ﮐﻪ ﻫﺮ ﻧﻈﺎﻣﻲ ﺩﺭ ﺟﺮﻳﺎﻥ ﺗﮑﺎﻣﻞ ﺯﻣﺎﻧﻴﺶ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﺣﺎﻟﺘﻲ ﺑﺴﻴﺎﺭ ﻧﺰﺩﻳﮏ ﺑﻪ ﺣﺎﻟﺖ‬
‫ﺁﻏﺎﺯﻳﻦ ﺧﻮﺩ ﺑﺎﺯﻣﻴﮕﺮﺩﺩ؛ ﻳﻌﻨﻲ ﻣﻮﻗﻌﻴﺖ ﻧﺨﺴﺘﻴﻦ ﻫﻤﺔ ﺍﺟﺰﺍﺀ ﺁﻥ ﭘﺲ ﺍﺯ ﮔﺬﺷﺖ ﺯﻣﺎﻧﻲ ﻣﻌﻴﻦ ﺗﮑﺮﺍﺭ‬
‫ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺩﻭﺭﻓﻤﻦ‪ ٣‬ﺩﺭ ﮐﺘﺎﺏ ﺩﺭﺁﻣﺪﻱ ﺑﻪ ﺁﺷﻮﺏ ﺩﺭ ﻣﺎﺷﻴﻨﻬﺎﻱ ﻏﻴﺮﺗﻌﺎﺩﻟﻲ ﺍﺳﺘﺎﺗﻴﮑﻲ)‪ ،(٣٧‬ﻗﻀﻴﻪ‬
‫ﺗﮑﺮﺍﺭ ﻭ ﺷﻴﻮﻩ ﺍﺛﺒﺎﺕ ﺁﻥ ﺭﺍ ﺗﻮﺿﻴﺢ ﻣﻴﺪﻫﺪ ﮐﻪ ﺩﺭ ﺳﻄﻮﺭ ﺫﻳﻞ ﺗﻼﺵ ﻣﻴﺸﻮﺩ ﮔﺰﺍﺭﺷﻲ ﺭﻭﺷﻦ ﺍﺯ‬
‫ﺁﻥ ﺑﺪﺳﺖ ﺩﺍﺩﻩ ﺷﻮﺩ‪.‬‬
‫ﺳﻴﺴﺘﻤﻲ ﮐﻼﺳﻴﮏ)‪ (٣٨‬ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ ﺑﺎ ﻳﮏ ﻓﻀﺎﻱ ﻓﺎ ﹺﺯ)‪ (٣٩‬ﺩﺍﺭﺍﻱ ﺍﻧﺪﺍﺯﻩ ﻣﺘﻨﺎﻫﻲ )‪.(µ‬‬
‫ﺑﺮﺍﻱ ﻧﻤﻮﻧﻪ‪ ،‬ﺳﻴﺴﺘﻤﻲ ﺭﺍ ﺑﺎ ﺍﻧﺮﮊﻱ ﻭ ﮔﺴﺘﺮﻩ ﻣﺘﻨﺎﻫﻲ ﺗﺼﻮﺭ ﮐﻨﻴﺪ‪ ،‬ﺑﺪﻳﻨﺴﺎﻥ ﺑﻪ ﺍﺯﺍﻱ ﻫﺮ ﺫﺭﺓ ‪i‬‬

‫‪P‬‬
‫‪0‬‬ ‫ ‪ M‬‬
‫‪2m‬‬
‫و‬

‫‪0  |r |  M‬‬

‫ﮐﻪ ﺩﺭ ﺁﻥ ‪ M‬ﻭ ‪ M‬ﮐﻤﻴﺘﻬﺎﻱ ﻣﺜﺒﺖ ﻣﺘﻨﺎﻫﻴﻨﺪ‪ .‬ﺑﺪﻳﮕﺮ ﺳﺨﻦ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻓﻀﺎﻱ ﻓﺎ ﹺﺯ‬
‫ﻣﺘﻨﺎﻫﻲ‪ ،‬ﺍﻧﺮﮊﻱ ﺟﻨﺒﺸﻲ ﻫﺮ ﺫﺭﻩ ﻣﺘﻨﺎﻫﻲ ﺍﺳﺖ ﻭ ﻣﻮﻗﻌﻴﺖ ﻫﺮ ﺫﺭﻩﻳﻲ ﻫﻢ ﺍﺯ ﻣﺮﺯﻫﺎﻱ ﺍﻳﻦ‬
‫ﻓﻀﺎﻱ ﻓﺎﺯ ﻣﺘﻨﺎﻫﻲ ﻓﺮﺍﺗﺮ ﻧﻤﻴﺮﻭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ‪ ،‬ﻗﻀﻴﻪ ﺗﮑﺮﺍﺭ ﭘﻮﺍﻧﮑﺎﺭﻩ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺗﻘﺮﻳﺒﹰﺎ ﻫﺮ‬
‫ﻧﻘﻄﻪﻳﻲ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎﻱ ﻓﺎ ﹾﺯ ﺗﮑﺮﺍﺭﺷﻮﻧﺪﻩ ﺍﺳﺖ؛ ﻳﻌﻨﻲ ﻣﺠﻤﻮﻋﻪ ﻧﻘﺎﻃﻲ ﮐﻪ ﭘﺲ ﺍﺯ ﻳﮏ ﺯﻣﺎﻥِ‬
‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﮐﺎﻓﻲ ﻃﻮﻻﻧﻲ ﺑﻄﻮﺭ ﺗﺼﺎﺩﻓﻲ ﺑﻪ ﻧﺰﺩﻳﮑﻲ ﻧﻘﻄﻪ ﺁﻏﺎﺯﺷﺎﻥ ﺑﺎﺯﻧﻤﻴﮕﺮﺩﻧﺪ‪ ،‬ﺗﻬﻲ ﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﻣﺪﻋﺎ‪ ،‬ﻣﺠﻤﻮﻋﻪﻳﻲ ﺍﺯ ﻧﻘﺎﻁ‪ ،‬ﺑﻨﺎﻡ ‪ ،A‬ﺭﺍ ﺩﺭ ﻓﻀﺎﻱ ﻓﺎ ﹺﺯ ﻣﺘﻨﺎﻫﻲ ﺩﺭ ﻧﻈﺮ ‪57‬‬
‫ﺑﮕﻴﺮﻳﺪ‪ .‬ﺳﭙﺲ‪ ،‬ﺩﺭ ‪ A‬ﻣﺠﻤﻮﻋﻪﻳﻲ ﺍﺯ ﻧﻘﺎﻁ‪ ،‬ﺑﻨﺎﻡ ‪ ،B0‬ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ ﮐﻪ ‪ A‬ﺭﺍ ﺗﺮﮎ‬
‫ﻣﻴﮑﻨﻨﺪ ﻭ ﭘﺲﺍﺯ ﺯﻣﺎﻥِ ‪ τ‬ﺑﻪ ‪ A‬ﺑﺎﺯﻧﻤﻴﮕﺮﺩﻧﺪ‪ .‬ﻓﺮﺽ ﮐﻨﻴﻢ ﮐﻪ ﺯﻣﺎﻥِ ‪ τ‬ﺩﻟﺨﻮﺍﻫﺎﻧﻪ ﺍﺳﺖ ﻭ ‪B0‬‬

‫‪1. Poincaré recurrence theorem‬‬

‫‪2. Henri Poincaré‬‬
‫‪3. Dorfman‬‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﻣﺠﻤﻮﻋﻪﻳﻲ ﺍﺯ ﻧﻘﺎﻁ ﺗﮑﺮﺍﺭﻧﺎﭘﺬﻳﺮ‪ .‬ﺍﮐﻨﻮﻥ ﻣﻴﺨﻮﺍﻫﻴﻢ ﻧﺸﺎﻥ ﺩﻫﻴﻢ ﮐﻪ ‪• B0   0‬؛ ﻳﻌﻨﻲ‬
‫ﺣﺠﻢ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﻣﺠﻤﻮﻋﻪ ‪ B0‬ﺩﺭ ﻓﻀﺎﻱ ﻓﺎ ﹺﺯ ﻣﺘﻨﺎﻫﻲ ﺻﻔﺮ ﺍﺳﺖ‪ .‬ﺑﻌﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﻣﻴﺨﻮﺍﻫﻴﻢ‬
‫ﻧﺸﺎﻥ ﺩﻫﻴﻢ ﮐﻪ ﺩﺭ ﻓﻀﺎﻱ ﻓﺎﺯ ﻣﺘﻨﺎﻫﻲ ﻫﻴﭻ ﺣﺠﻤﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﮐﻪ ﺑﺎ ﻣﺠﻤﻮﻋﻪﻳﻲ ﺍﺯ ﻧﻘﺎﻁ‬
‫ﺗﮑﺮﺍﺭﻧﺎﭘﺬﻳﺮ ﻣﺘﻨﺎﻇﺮ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﮑﻪ ﻫﺮ ﺣﺠﻤﻲ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﻣﺠﻤﻮﻋﻪﻳﻲ ﺍﺯ ﻧﻘﺎﻁ‬
‫ﺗﮑﺮﺍﺭﺷﻮﻧﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﮕﺬﺍﺭﻳﺪ ﺗﺎ ‪ Bn‬ﻧﺸﺎﻥﺩﻫﻨﺪﺓ ﻣﺠﻤﻮﻋﺔ ﻧﻘﺎﻃﻲ ﺑﺎﺷﺪ ﮐﻪ ‪ B0‬ﭘﺲ ﺍﺯ ﺯﻣﺎﻥ ‪ nτ‬ﺑﻪ ﺁﻥ ﻣﺘﺤﻮﻝ‬
‫ﻥ ‪ Bn‬ﻭ ‪ Bk‬ﺑﺮﺍﻱ ﻫﺮ ﻣﺠﻤﻮﻋﻪﻳﻲ ﺍﺯ ﺍﻋﺪﺍﺩ ﺻﺤﻴﺢ ‪(k,‬‬ ‫ﮎ ﻣﻴﺎ ‪‬‬
‫ﻣﻴﺸﻮﺩ‪ .‬ﻣﺎ ﺍﺩﻋﺎ ﻣﻴﮑﻨﻴﻢ ﮐﻪ ﺍﺷﺘﺮﺍ ‪‬‬
‫)‪ n‬ﮐﻪ ‪ ،k>n‬ﺗﻬﻲ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭼﻨﻴﻦ ﻧﺒﺎﺷﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺖ ﮐﻪ ‪ x  B  B‬ﺍﺯ‬
‫‪ x  B  B‬ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ .B  B   ،‬ﺑﺎ ‪ n‬ﺑﺎﺭ ﺗﮑﺮﺍﺭ‬
‫ﺍﻳﻦ ﻓﺮﺍﻳﻨﺪ ﺑﻪ   ‪ B  B‬ﺩﺳﺖ ﻣﻴﻴﺎﺑﻴﻢ ﮐﻪ ﻣﺴﺘﻠﺰﻡ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻧﻘﻄﻪﻳﻲ ﺩﺭ ‪B0‬‬
‫ﻥ ‪ k  nτ‬ﺑﻪ ‪ A‬ﺑﺎﺯﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﻘﻴﺾ ﻓﺮﺽ ﺍﺳﺖ‪ ،‬ﺯﻳﺮﺍ ﻣﺎ ﻓﺮﺽ ﮐﺮﺩﻩ‬ ‫ﭘﺲ ﺍﺯ ﺯﻣﺎ ‪‬‬
‫ﺑﻮﺩﻳﻢ ﮐﻪ ‪ B0‬ﻣﺠﻤﻮﻋﺔ ﻧﻘﺎﻃﻲ ﺍﺳﺖ ﮐﻪ ‪ A‬ﺭﺍ ﺗﺮﮎ ﻣﻴﮑﻨﻨﺪ ﻭ ﭘﺲﺍﺯ ﺯﻣﺎﻥِ ‪ τ‬ﺑﻪ ‪ A‬ﺑﺎﺯﻧﻤﻴﮕﺮﺩﻧﺪ؛‬
‫ﮎ ‪ Bn‬ﻭ‬‫ﻥ ﺍﺷﺘﺮﺍ ‪‬‬ ‫ﻭﻟﻲ ﺍﮐﻨﻮﻥ ﻧﻘﻴﺾ ﺁﻥ ﺑﺪﺳﺖ ﺁﻣﺪ‪ .‬ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻓﺮﺽ ﺗﻬﻲ ﻧﺒﻮﺩ ‪‬‬
‫ﮎ ‪ Bn‬ﻭ ‪ (Bk‬ﺭﺍ ﺛﺎﺑﺖ ﻣﻴﮑﻨﺪ‪.‬‬
‫‪ Bk‬ﺍﺳﺖ‪ .‬ﺍﺯﺍﻳﻨﺮﻭ‪ ،‬ﻣﺪﻋﺎﻱ ﻣﺎ )ﻳﻌﻨﻲ ﺗﻬﻲ ﺑﻮﺩﻥِ ﺍﺷﺘﺮﺍ ‪‬‬
‫ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ‪ ،‬ﭼﻮﻥ ﺑﺮﭘﺎﻳﺔ »ﻗﻀﻴﺔ ﻟﻴﻮﻭﻳﻞ«‪ ،١‬ﺩﺭ ﺟﺮﻳﺎﻥ ﺗﺤﻮﻝ ﺯﻣﺎﻧﻲ ﺣﺠﻢ ﻓﻀﺎﻱ‬
‫ﻓﺎ ﹺﺯ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﻫﺮ ﻣﺠﻤﻮﻋﻪ ﺛﺎﺑﺖ ﺍﺳﺖ‪ .‬ﺍﺯﺍﻳﻨﺮﻭ‪ ،‬ﺣﺠﻢ ﮐﻞ ﻣﺠﻤﻮﻋﻪﻫﺎﻱ ‪ B0,…,Bn‬ﭘﺲ‬
‫ﺍﺯ ﺯﻣﺎﻥ ‪ nτ‬ﺑﺮﺍﺑﺮ ﺍﺳﺖ ﺑﺎ )‪ .nµ(B0‬ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ‪ ،‬ﺍﮔﺮ )‪ µ(B0‬ﺻﻔﺮ ﻧﺒﺎﺷﺪ ﻭ ‪ n‬ﺑﻪﺍﻧﺪﺍﺯﺓ‬
‫ﮐﺎﻓﻲ ﺑﺰﺭﮒ ﺑﺎﺷﺪ‪ ،‬ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﻋﺪﺩ ﺍﺯ ﺣﺠﻢ ﮐﻞ ﻓﻀﺎﻱ ‪ (٤٠) Γ‬ﻓﺮﺍﺗﺮ ﻣﻴﺮﻭﺩ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺑﺎ‬
‫ﺩﺭﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺍﻳﻨﮑﻪ ﻣﺎ ﺍﺛﺒﺎﺕ ﮐﺮﺩﻩﺍﻳﻢ ﻫﻴﭻ ﺗﺪﺍﺧﻠﻲ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻣﻴﺎﻥ‪Bk‬ﻫﺎ ﻭﺍﻗﻊ ﺷﻮﺩ‪،‬‬
‫ﻻﺯﻡ ﻣﻲﺁﻳﺪ ﮐﻪ )‪µ(B0‬ﺻﻔﺮ ﺑﺎﺷﺪ؛ ﻳﻌﻨﻲ ﻻﺯﻡ ﻣﻲﺁﻳﺪ ﮐﻪ ﺩﺭ ﻓﻀﺎﻱ ﻓﺎﺯ ﻫﻴﭻ ﺣﺠﻤﻲ‬
‫ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﻣﺠﻤﻮﻋﺔ ﻧﻘﺎﻁ ﺗﮑﺮﺍﺭﻧﺎﭘﺬﻳﺮ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺑﻠﮑﻪ ﻫﺮ ﺣﺠﻤﻲ ﺑﺎﻳﺪ ﻣﺘﻨﺎﻇﺮ‬
‫ﺑﺎ ﻣﺠﻤﻮﻋﺔ ﻧﻘﺎﻁ ﺗﮑﺮﺍﺭﺷﻮﻧﺪﻩ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﺪﻳﻨﺴﺎﻥ ﺍﮔﺮ ﮐﻴﻬﺎﻥ ﺭﺍ ﺑﻤﺜﺎﺑﻪ ﺳﻴﺴﺘﻤﻲ ﺩﺭ ﻓﻀﺎﻱ ﻓﺎﺯ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ‪ ،‬ﻫﺮ ﺑﺨﺸﻲ‬
‫‪۵۸‬‬
‫ﺍﺯ ﺍﻳﻦ ﺳﻴﺴﺘﻢ ﭘﺲ ﺍﺯ ﻃﻲ ﺯﻣﺎﻧﻲ ﺑﻪ ﺍﻧﺪﺍﺯﺓ ﮐﺎﻓﻲ ﻃﻮﻻﻧﻲ‪ ،‬ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﺣﺎﻟﺖ ﺁﻏﺎﺯﻳﻦ ﺧﻮﺩ‬
‫ﺑﺎﺯﺧﻮﺍﻫﺪ ﮔﺸﺖ ﻭ ﺩﻭﺑﺎﺭﻩ ﻫﻤﺎﻥ ﻓﺮﺍﻳﻨﺪ ﺗﮑﺎﻣﻠﻲ ﺧﻮﺩ ﺭﺍ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺑﻨﻈﺮ‬
‫ﻣﻴﺮﺳﺪ ﮐﻪ »ﻗﻀﻴﺔ ﺗﮑﺮﺍﺭ« ﭘﻮﺍﻧﮑﺎﺭﻩ ﺁﻣﻮﺯﺓ »ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ« ﺭﺍ ﮐﻪ ﺩﺭ ﻓﻠﺴﻔﻪ‬
‫ﺳﻬﺮﻭﺭﺩﻱ ﻧﻴﺰ ﻣﻄﺮﺡ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﺛﺒﺎﺕ ﻣﻴﺮﺳﺎﻧﺪ‪.‬‬

‫‪1. Liouville’s theorem‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫)‪(٤١‬‬
‫‪ .4‬اﺗﻔﺎق ﻧﻈﺮ و اﺧﺘﻼف ﻣﻨﻈﺮ ﺳﻬﺮوردي و ﭘﻮاﻧﻜﺎره‬
‫ﺍﮔﺮﭼﻪ ﻧﻈﺮ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﭘﻮﺍﻧﮑﺎﺭﻩ ﺑﺴﻴﺎﺭ ﺑﻪ ﻫﻢ ﻧﺰﺩﻳﮏ ﺍﺳﺖ‪ ،‬ﺭﻭﺷﻦ ﺍﺳﺖ ﮐﻪ ﻣﻨﻈﺮ‬
‫ﺁﻥ ﺩﻭ ﺑﺴﻴﺎﺭ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪ .‬ﺳﻬﺮﻭﺭﺩﻱ ﺑﺮﺍﺳﺎﺱ ﻃﺒﻴﻌﻴﺎﺕ ﻗﺪﻳﻢ ﺑﻪ ﻧﻈﺮﻳﻪ ﺗﮑﺮﺍﺭ ﺗﺎﺭﻳﺦ‬
‫ﻣﻴﺮﺳﺪ‪ ،‬ﺍﻣﺎ ﭘﻮﺍﻧﮑﺎﺭﻩ ﺑﺮ ﭘﺎﻳﻪ ﻓﻴﺰﻳﮏ ﻭ ﺭﻳﺎﺿﻴﺎﺕ ﺟﺪﻳﺪ‪ .‬ﺳﻬﺮﻭﺭﺩﻱ ﮐﺮﺍﻧﻤﻨﺪﻱ ﺩﺍﻧﺶ ﻭ‬
‫ﺁﮔﺎﻫﻲ ﻧﻔﻮﺱ ﺍﻓﻼﮎ ﺭﺍ ﻣﺒﻨﺎﻱ ﺩﻟﻴﻞ ﺧﻮﺩ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ؛ ﺩﺭﺣﺎﻟﻲﮐﻪ ﭘﻮﺍﻧﮑﺎﺭﻩ ﺑﺮ ﺗﻨﺎﻫﻲ‬
‫ﮐﻴﻬﺎﻥ ﻭ ﻣﺤﺪﻭﺩﻳﺖ ﺍﻧﺮﮊﻱ ﺟﻨﺒﺸﻲ ﺫﺭﺍﺕ ﺁﻥ ﺗﮑﻴﻪ ﻣﻴﮑﻨﺪ‪ .‬ﺩﻳﺪﮔﺎﻩ ﺳﻬﺮﻭﺭﺩﻱ ﺁﺷﮑﺎﺭﺍ‬
‫ﺑﺮ ﻭﺟﻮﺩ ﻧﻴﺮﻭﻫﺎﻱ ﻫﻮﺷﻤﻨﺪ ﺩﺭ ﺟﻬﺎﻥ )ﻧﻔﻮﺱ ﺍﻓﻼﮎ( ﻣﺒﺘﻨﻲ ﺍﺳﺖ؛ ﺩﺭﺣﺎﻟﻲﮐﻪ ﻧﻈﺮﻳﻪ‬
‫ﭘﻮﺍﻧﮑﺎﺭﻩ ﺑﺮ ﻧﻴﺮﻭﻫﺎﻱ ﮐﻮﺭ ﻃﺒﻴﻌﻲ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪.‬‬

‫‪ .5‬ﭼﺎﻧﺪراﺳﻜﺎر‪ 1‬و »ﻣﺤﺎﺳﺒﻪ زﻣﺎن ﺑﻪ اﻧﺪازه ﻛﺎﻓﻲ ﻃﻮﻻﻧﻲ«‬

‫ﺑﺎﺭﻱ‪ ،‬ﺩﺭ ﻗﻀﻴﻪ ﺗﮑﺮﺍﺭ ﻗﻴﺪﻱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺗﺄﻣﻞﺑﺮﺍﻧﮕﻴﺰ ﺍﺳﺖ‪» :‬ﺯﻣﺎﻥِ ﺑﻪ ﺍﻧﺪﺍﺯﺓ‬
‫ﮐﺎﻓﻲ ﻃﻮﻻﻧﻲ«‪ .‬ﭼﺎﻧﺪﺭﺍﺳ‪‬ﮑﺎﺭ)‪.۱۹۹۵-۱۹۱۱) (٤٢‬ﻡ(‪ ،‬ﺍﺧﺘﺮﻓﻴﺰﻳﮑﺪﺍﻥ ﺁﻣﺮﻳﮑﺎﻳﻲ ﻫﻨﺪﻱﺗﺒﺎﺭ‬
‫ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪.۱۹۸۳‬ﻡ ﺑﻬﻤﺮﺍﻩ ﻭﻳﻠﻴﺎﻡ ﻓ ‪‬ﻮﻟ‪‬ﺮ‪ ٢‬ﺑﺮﻧﺪﻩ ﻧﻮﺑﻞ ﻓﻴﺰﻳﮏ ﺷﺪ‪ ،‬ﺍﻳﻦ »ﺯﻣﺎﻥِ ﺑﻪﺍﻧﺪﺍﺯﻩ‬
‫ﮐﺎﻓﻲ ﻃﻮﻻﻧﻲ« ﺭﺍ ﻣﺤﺎﺳﺒﻪ ﻧﻤﻮﺩ ﻭ ﻣﺤﺎﺳﺒﺎﺕ ﻭﻱ ﻧﺘﺎﻳﺞ ﺑﺴﻴﺎﺭ ﺷﮕﻔﺘﻲ ﺩﺭ ﭘﻲ ﺩﺍﺷﺘﻪ‬
‫ﺍﺳﺖ‪ .‬ﺍﻭ ﻳﮏ ﺣﺠﻢ ﮐﺮﻭﻱ ﺍﺯ ﻫﻮﺍ ﺑﺎ ﺷﻌﺎﻉ ‪ a‬ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻣﻴﮕﻴﺮﺩ ﮐﻪ ﺩﺍﺭﺍﻱ ﺩﻣﺎ ﻭ ﻓﺸﺎﺭ‬
‫ﻦ ﭼﮕﺎﻟﻲ ﺍﺳﺖ‪ .‬ﻧﺘﺎﻳﺠﻲ ﮐﻪ ﺍﻭ ﺑﺮﺍﻱ‬ ‫ﺍﺳﺘﺎﻧﺪﺍﺭﺩ ﻭ ﻳﮏ ﺩﺭﺻﺪ ﻧﻮﺳﺎﻥ ﺣﻮﻝ ﻣﻘﺪﺍﺭ ﻣﻴﺎﻧﮕﻴ ﹺ‬
‫)‪(٤٣‬‬
‫ﺯﻣﺎﻥ ﺑﺎﺯﮔﺸﺖ )‪ (tr‬ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩ ﺑﻪ ﻗﺮﺍﺭ ﺯﻳﺮ ﺍﺳﺖ‪:‬‬

‫‪59‬‬

‫‪1. Chandrasekhar‬‬
‫)‪2. William Fowler (1911–1995‬‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫ﻭﺍﭘﺴﻴﻦ ﺳﻄﺮ ﺍﻳﻦ ﺟﺪﻭﻝ‪ ،‬ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﺑﺮﺍﻱ ﺑﺎﺯﮔﺸﺖ ﻳﮏ ﮐﺮﻩ ﻫﻮﺍ ﺑﺎ ﻭﻳﮋﮔﻴﻬﺎﻱ‬
‫ﻳﺎﺩﺷﺪﻩ ﮐﻪ ﺷﻌﺎﻋﻲ ﻳﻚ ﺳﺎﻧﺘﻴﻤﺘﺮﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﭼﻨﺪ ﺛﺎﻧﻴﻪ ﺯﻣﺎﻥ ﻧﻴﺎﺯ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺯﻣﺎﻥ‬
‫ﺭﺍ ﺍﺯ ﺛﺎﻧﻴﻪ ﺑﻪ ﻫﺰﺍﺭﻩ ﺗﺒﺪﻳﻞ ﮐﻨﻴﻢ ﺑﻪ ﺭﻗﻢ ﺗﻘﺮﻳﺒﻲ ﺳﻪ ﺗﺮﻳﻠﻴﻮﻥ ﻫﺰﺍﺭﻩ ﻣﻴﺮﺳﻴﻢ!‬

‫‪ .6‬ﺑﺮونﺷﺪ‬
‫ﺍﮐﻨﻮﻥ ﺑﻴﺎﻳﻴﺪ ﺭﻗﻢ ﺑﺎﻻ ﺭﺍ ﺑﺎ ﺑﺮﺧﻲ ﺩﻳﮕﺮ ﺍﺯ ﺩﺍﺩﻩﻫﺎﻱ ﻓﻴﺰﻳﮑﻲ ﻣﻘﺎﻳﺴﻪ ﮐﻨﻴﻢ‪ .‬ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ‬
‫ﮐﻪ ﺟﻬﺎﻥ ﺗﺎﮐﻨﻮﻥ ﺣﺪﻭﺩ ﭼﻬﺎﺭﺩﻩ ﻣﻴﻠﻴﺎﺭﺩ ﺳﺎﻝ ﻋﻤﺮ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺍﮔﺮ ﺯﻣﺎﻥ ﻣﻮﺭﺩ ﻧﻴﺎﺯ‬
‫ﺑﺮﺍﻱ ﺗﮑﺮﺍﺭ ﮐﺮﻩ ﻫﻮﺍﻱ ﻳﺎﺩﺷﺪﻩ ﺳﻪ ﺗﺮﻳﻠﻴﻮﻥ ﻫﺰﺍﺭﻩ ﺑﺎﺷﺪ‪ ،‬ﻣﻴﺘﻮﺍﻥ ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ ﮐﻪ ﺍﺯ ﺁﻏﺎﺯ‬
‫ﭘﻴﺪﺍﻳﺶ ﺟﻬﺎﻥ ﺗﺎﮐﻨﻮﻥ ﺣﺘﻲ ﻳﮑﺒﺎﺭ ﻫﻢ ﺗﮑﺮﺍﺭ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻓﺰﻭﻥ ﺑﺮ ﺍﻳﻦ‪ ،‬ﻓﻴﺰﻳﮑﺪﺍﻧﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ‬
‫ﮐﻪ ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﺣﺪﻭﺩ ﭘﻨﺞ ﻣﻴﻠﻴﺎﺭﺩ ﺳﺎﻝ ﺩﻳﮕﺮ ﺧﻮﺍﻫﺪ ﻣ‪‬ﺮﺩ ﻭ ﺩﺭ ﺁﻥ ﻫﻨﮕﺎﻡ ﻣﺎﻧﻨﺪ ﻳﮏ ﺫﺭﺕ‬
‫ﺑﻮﺩﺍﺩﻩ ﭘ‪‬ﻒ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﻭ ﻫﻤﺔ ﻣﻨﻈﻮﻣﺔ ﺷﻤﺴﻲ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﺯﻣﻴﻦ ﻭ ﺁﺩﻣﻴﺎﻥ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺍﻫﺪ‬
‫ﺑﺮﺩ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﻣﻨﻈﻮﻣﻪ ﺷﻤﺴﻲ ﻭ ﺑﺘﺒﻊ ﺁﻥ‪ ،‬ﺯﻣﻴﻦ ﭘﻴﺶ ﺍﺯ ﺁﻧﮑﻪ ﻓﺮﺻﺖ ﺗﮑﺮﺍﺭ ﺑﻴﺎﺑﻨﺪ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ‬
‫ﻼ ﻧﺎﻣﻤﮑﻦ‬ ‫ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ‪ .‬ﭘﺲ ﺯﻣﺎﻥ ﺑﺎﺯﮔﺸﺖ ﭼﻨﺪﺍﻥ ﻃﻮﻻﻧﻲ ﺍﺳﺖ ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﺭﺍ ﻋﻤ ﹰ‬
‫ﻣﻴﺴﺎﺯﺩ‪ .‬ﺑﺪﻳﮕﺮ ﺳﺨﻦ‪ ،‬ﻗﻀﻴﻪ ﺗﮑﺮﺍﺭ ﻣﺸﺮﻭﻁ ﺑﻪ ﺷﺮﻃﻲ ﺍﺳﺖ ﮐﻪ ﻫﻴﭽﮕﺎﻩ ﺗﺤﻘﻖ ﻧﻤﻴﻴﺎﺑﺪ‪.‬‬
‫ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ‪ ،‬ﺑﺎﻳﺪ ﮔﻔﺖ ﮐﻪ ﺍﮔﺮﭼﻪ ﻗﻀﻴﻪ ﺗﮑﺮﺍﺭ ﭘﻮﺍﻧﮑﺎﺭﻩ ﺍﻣﮑﺎﻥ ﺫﺍﺗﻲ ﻧﮕﺮﻩ ﺑﺎﺯﮔﺸﺖ‬
‫ﺟﺎﻭﺩﺍﻧﻪ ﺭﺍ ﺛﺎﺑﺖ ﻣﻴﮑﻨﺪ‪ ،‬ﺍﻣﺎ ﻣﺤﺎﺳﺒﺎﺕ ﭼﺎﻧﺪﺭﺍﺳﮑﺎﺭ ﺍﻣﺘﻨﺎﻉ ﻭﻗﻮﻋﻲ ﺁﻥ ﺭﺍ ﺁﺷﮑﺎﺭ ﻣﻴﺴﺎﺯﺩ‪.‬‬
‫ﭘﺲ ﻧﮕﺮﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﮐﻪ ﺍﺯ ﺁﻣﻮﺯﻩﻫﺎﻱ ﻓﻠﺴﻔﻲ ﺳﻬﺮﻭﺭﺩﻱ ﻧﻴﺰ ﻣﻴﺒﺎﺷﺪ‪ ،‬ﺑﺮﭘﺎﻳﻪ‬
‫ﭘﮋﻭﻫﺸﻬﺎﻱ ﭘﻮﺍﻧﮑﺎﺭﻩ ﻭ ﭼﺎﻧﺪﺭﺍﺳﮑﺎﺭ‪ ،‬ﻣﻤﮑﻦ ﺫﺍﺗﻲ ﻭ ﻣﺤﺎﻝ ﻭﻗﻮﻋﻲ ﺍﺳﺖ‪.‬‬
‫ﻣﻤﮑﻦ ﺍﺳﺖ ﮔﻔﺘﻪ ﺷﻮﺩ ﮐﻪ ﺍﻣﮑﺎﻥ ﺫﺍﺗﻲ ﺍﻳﻦ ﺁﻣﻮﺯﻩ ﻧﻴﺎﺯﻣﻨﺪ ﺍﺛﺒﺎﺕ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ‬
‫ﻫﻤﭽﻨﺎﻧﮑﻪ ﺍﺑﻦﺳﻴﻨﺎ ﺩﺭ ﺍﻭﺍﺧﺮ ﺍﻹﺷﺎﺭﺍﺕ ﻭ ﺍﻟﺘﻨﺒﻴﻬﺎﺕ)‪ (٤٤‬ﻣﻴﮕﻮﻳﺪ‪ ،‬ﻋﺪﻡ ﺑﺮﻫﺎﻥ ﺑﺮ ﺍﻣﺘﻨﺎﻉ‬
‫ﭼﻴﺰﻱ ﺑﺮﺍﻱ ﺭﻭﺷﻦﺷﺪﻥ ﺍﻣﮑﺎﻥ ﺁﻥ ﮐﺎﻓﻲ ﺍﺳﺖ‪ .‬ﺩﺭ ﭘﺎﺳﺦ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﻣﻨﻈﻮﺭ ﺍﺯ‬
‫»ﺍﻣﮑﺎﻥ« ﺩﺭ ﺳﺨﻦ ﺍﺑﻦﺳﻴﻨﺎ »ﺍﺣﺘﻤﺎﻝ« ﺍﺳﺖ‪ ،‬ﮐﻪ ﺍﻣﺮﻱ ﺫﻫﻨﻲ ﻭ ﺍﻧﻔﺴﻲ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺍﻣﮑﺎﻥ‬
‫ﻥ ﻋﻴﻨﻲ ﺍﺳﺖ‪ ،‬ﺑﺮﻫﺎﻥ ﺑﺮ ﻋﺪﻡ ﺍﻣﺘﻨﺎﻉ‬ ‫ﺑﻤﻨﺰﻟﻪ ﺍﻣﺮﻱ ﻋﻴﻨﻲ ﻭ ﺁﻓﺎﻗﻲ‪ .‬ﺁﻧﭽﻪ ﻧﺸﺎﻥﺩﻫﻨﺪﻩ ﺍﻣﮑﺎ ‪‬‬
‫‪۶۰‬‬
‫ﺍﺳﺖ‪ ،‬ﻧﻪ ﻋﺪﻡ ﺑﺮﻫﺎﻥ ﺑﺮ ﺍﻣﺘﻨﺎﻉ ﻭ ﻗﻀﻴﻪ ﺗﮑﺮﺍﺭ ﺩﺳﺖﮐﻢ ﻋﺪﻡ ﺍﻣﺘﻨﺎﻉ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ‬
‫ﺭﺍ ﺛﺎﺑﺖ ﻣﻴﮑﻨﺪ‪.‬‬

‫ﭘﻲﻧﻮﺷﺘﻬﺎ‪:‬‬
‫‪1. Čapek, M., “Eternal Return”, Encyclopedia of Philosophy, vol 3, pp. 352-356, 2006.‬‬
‫‪ .٢‬ﺳﻬﺮﻭﺭﺩﻱ‪ ،‬ﺷﻬﺎﺏﺍﻟﺪﻳﻦ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﻣﺼﻨﻔﺎﺕ ﺷﻴﺦ ﺍﺷﺮﺍﻕ‪ ،‬ﺗﺼﺤﻴﺢ ﻭ ﻣﻘﺪﻣﻪ ﻫﺎﻧﺮﻱ ﻛﺮﺑﻦ‪ ،‬ﺝ‪ ،۲‬ﺹ‪.۲۳۷‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫‪ .٣‬ﻫﻤﺎﻥ‪ ،‬ﺝ‪ ،۱‬ﺹ‪.۷۵‬‬
‫‪ .٤‬ﺍﺭﺳﻄﻮ‪ ،‬ﻣﺘﺎﻓﻴﺰﻳﻚ‪.۱۰۳۲ a ۱۴ ،‬‬
‫‪ .٥‬ﻫﻤﺎﻥ‪.۱۰۳۲ a ۲۰ ،‬‬
‫‪ .٦‬ﻣﺠﻤﻮﻋﻪ ﻣﺼﻨﻔﺎﺕ ﺷﻴﺦ ﺍﺷﺮﺍﻕ‪ ،‬ﺝ‪ ،۱‬ﺹ‪.۱۰۷‬‬
‫‪ .٧‬ﺷﻴﺮﺍﺯﻱ‪ ،‬ﻗﻄﺐﺍﻟﺪﻳﻦ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﺳﻬﺮﻭﺭﺩﻱ‪ ،‬ﺑﺎﻫﺘﻤﺎﻡ ﻋﺒﺪﺍﷲ ﻧﻮﺭﺍﻧﻲ ﻭ ﻣﻬﺪﻱ ﻣﺤﻘﻖ‪ ،‬ﺹ‪.۳۱۹‬‬
‫‪ .٨‬ﺍﺑﻦ ﻫﺮﻭﺭﻱ‪ ،‬ﻣﺤﻤﺪ ﺷﺮﻳﻒ‪ ،‬ﺍﻧﻮﺍﺭﻳﻪ‪ ،‬ﺹ‪.۲۱۲‬‬
‫‪ .٩‬ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﺹ‪.۵۲۹‬‬
‫‪ .١٠‬ﻣﺠﻤﻮﻋﻪ ﻣﺼﻨﻔﺎﺕ ﺷﻴﺦ ﺍﺷﺮﺍﻕ‪ ،‬ﺝ‪ ،۲‬ﺹ‪.۲۳۸‬‬
‫‪ .١١‬ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﺹ‪.۵۰۵‬‬
‫‪ .١٢‬ﻣﺠﻤﻮﻋﻪ ﻣﺼﻨﻔﺎﺕ ﺷﻴﺦ ﺍﺷﺮﺍﻕ‪ ،‬ﺝ‪ ،۲‬ﺹ‪.۱۷۰‬‬
‫‪ .١٣‬ﺷﻬﺮﺯﻭﺭﻱ‪ ،‬ﺷﻤﺲﺍﻟﺪﻳﻦ‪ ،‬ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﻣﻘﺪﻣﻪ ﻭ ﺗﺤﻘﻴﻖ ﺣﺴﻴﻦ ﺿﻴﺎﺋﻲ ﺗﺮﺑﺘﻲ‪ ،‬ﺹ‪.۵۶۵‬‬
‫‪ .١٤‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪.۵۰۲‬‬
‫‪ .١٥‬ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﺹ‪.۵۲۹‬‬
‫‪ .١٦‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪.۵۰۶‬‬
‫‪ .١٧‬ﻣﺠﻤﻮﻋﻪ ﻣﺼﻨﻔﺎﺕ ﺷﻴﺦ ﺍﺷﺮﺍﻕ‪ ،‬ﺝ‪ ،۱‬ﺹ‪ ۴۳۹‬ـ ‪.۴۸۹‬‬
‫‪ .١٨‬ﺍﺳﺘﺎﺩ ﺍﺑﺮﺍﻫﻴﻤﻲ ﺩﻳﻨﺎﻧﻲ ﺩﺭ ﮐﺘﺎﺏ ﺷﻌﺎﻉ ﺍﻧﺪﻳﺸﻪ ﻭ ﺷﻬﻮﺩ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﺍﻳﻦ ﻓﻴﻠﺴﻮﻑ ﺍﺷﺮﺍﻗﻲ‬
‫]ﺳﻬﺮﻭﺭﺩﻱ[ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻤﺸﺎﺭﻉ ﻭ ﺍﻟﻤﻄﺎﺭﺣﺎﺕ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ]ﻭﺍﺟﺐﺗﮑﺮﺍﺭ ﺑﻮﺩﻥ ﻧﻘﻮﺵ ﺍﻓﻼﮎ[ ﺑﻪ ﺳﻪ‬
‫ﺑﺮﻫﺎﻥ ﺗﻤﺴﮏ ﺟﺴﺘﻪ ﻭﻟﻲ ﺩﺭ ﮐﺘﺎﺏ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﺑﻪ ﺑﻴﺶ ﺍﺯ ﺩﻭ ﺑﺮﻫﺎﻥ ﺍﺷﺎﺭﻩ ﻧﮑﺮﺩﻩ ﺍﺳﺖ«‪) .‬ﺹ‪ (۵۸۸‬ﺍﻣﺎ‬
‫ﻫﻤﭽﻨﺎﻧﮑﻪ ﮔﻔﺘﻴﻢ‪ ،‬ﺳﻬﺮﻭﺭﺩﻱ ﺩﺭ ﺍﻟﻤﺸﺎﺭﻉ ﻭ ﺍﻟﻤﻄﺎﺭﺣﺎﺕ ﺑﺮﺍﻱ ﺍﺛﺒﺎﺕ ﻣﺴﺌﻠﻪ ﻳﺎﺩﺷﺪﻩ ﺗﻨﻬﺎ ﻳﮏ ﺑﺮﻫﺎﻥ ﻣﻲﺁﻭﺭﺩ‪ ،‬ﻧﻪ‬
‫ﺖ ﺁﻥ ﺳﻪ‬ ‫ﺳﻪ ﺑﺮﻫﺎﻥ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺑﺮﻫﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﺩﺭﺑﺮﺩﺍﺭﻧﺪﻩ ﺳﻪ ﻓﺮﺽ ﺍﺳﺖ ﮐﻪ ﺷﻴﺦ ﺍﺷﺮﺍﻕ ﺑﺮﺍﻱ ﺍﺑﻄﺎﻝ ﻓﺮﺽ ﻧﺨﺴ ‪‬‬
‫ﺑﺮﻫﺎﻥ ﻣﻲﺁﻭﺭﺩ‪ .‬ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﮐﻪ ﺍﻳﻦ ﻟﻐﺰﺵ ﺍﺯ ﺍﻳﻦ ﻋﺒﺎﺭﺕ ﻣﻼﺻﺪﺭﺍ ﺩﺭ ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ )ﺹ‪.(۵۳۰‬‬
‫ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪» :‬ﻧﻮﻳﺴﻨﺪﻩ ﺩﺭ ﮐﺘﺎﺏ ﺍﻟﻤﻄﺎﺭﺣﺎﺕ ﺑﺮ ﺍﻳﻦ ﻣﻄﻠﺐ ﺳﻪ ﺣﺠﺖ ﺍﻗﺎﻣﻪ ﮐﺮﺩﻩ ﮐﻪ ﺩﺭ ﺍﻳﻦ ﮐﺘﺎﺏ‬
‫]ﻳﻌﻨﻲ ﺣﻜﻤﺔﺍﻹﺷﺮﺍﻕ[ ﺑﻪ ﺩﻭ ﺗﺎ ﺍﺯ ﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ ﻧﻤﻮﺩﻩ ﺍﺳﺖ«‪ .‬ﻭﻟﻲ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﮐﻪ ﺍﻳﻦ ﺗﻌﻠﻴﻘﻪ ﺩﺭﺳﺖ ﺑﺮ ﺭﻭﻱ‬
‫ﺳﻄﺮﻱ ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺑﻴﺎﻧﮕﺮ ﺍﺳﺘﺤﺎﻟﻪ ﻓﺮﺽ ﻧﺨﺴﺖ ﺍﺯ ﺁﻥ ﻓﺮﻭﺽ ﺳﻪﮔﺎﻧﻪ ﻣﻴﺒﺎﺷﺪ‪ .‬ﺑﻨﺎﺑﺮﻳﻦ‪ ،‬ﺩﺭ ﻋﺒﺎﺭﺕ‬
‫ﻣﻼﺻﺪﺭﺍ ﻧﻴﺰ »ﺍﻳﻦ ﻣﻄﻠﺐ« ﺑﻪ ﺍﺳﺘﺤﺎﻟﻪ ﻓﺮﺽ ﻧﺨﺴﺖ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ‪ ،‬ﻧﻪ ﺑﻪ ﺍﺻﻞ ﻣﺪﻋﺎ‪ .‬ﺑﻌﻼﻭﻩ‪ ،‬ﺍﺳﺘﺎﺩ ﺍﺑﺮﺍﻫﻴﻤﻲ ﺩﻳﻨﺎﻧﻲ‬
‫ﺩﻭ ﺗﺎ ﺍﺯ ﺳﻪ ﺑﺮﻫﺎﻥ ﻳﺎﺩﺷﺪﻩ ﺭﺍ ﻧﺎﻇﺮ ﺑﻪ ﺍﺑﻄﺎﻝ ﻓﺮﺽ ﺩﻭﻡ ﻣﻴﺪﺍﻧﺪ‪ ،‬ﺩﺭﺣﺎﻟﻲﮐﻪ ﻫﺮ ﺳﻪ ﺑﺮﻫﺎﻥ ﻧﺎﻇﺮ ﺑﻪ ﺍﺑﻄﺎﻝ ﻓﺮﺽ‬
‫ﻧﺨﺴﺘﻨﺪ ﻭ ﻓﺮﺽ ﺩﻭﻡ ﺑﺎ ﺩﻟﻴﻞ ﺩﻳﮕﺮﻱ ﮐﻪ ﺩﺭ ﻣﺘﻦ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ ﺍﺑﻄﺎﻝ ﻣﻴﺸﻮﺩ‪.‬‬
‫‪ .١٩‬ﻣﺠﻤﻮﻋﻪ ﻣﺼﻨﻔﺎﺕ ﺷﻴﺦ ﺍﺷﺮﺍﻕ‪ ،‬ﺝ‪ ،۱‬ﺹ‪.۴۹۳‬‬
‫‪ .٢٠‬ﻫﻤﺎﻧﺠﺎ‪.‬‬
‫‪ .٢١‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪ ۵۳۰‬ﻭ ‪.۵۳۱‬‬
‫‪ .٢٢‬ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﺹ‪.۵۳۰‬‬
‫‪ .٢٣‬ﻓﺨﺮ ﺭﺍﺯﻱ ﺩﺭ ﺍﻟﻤﺒﺎﺣﺚ ﺍﻟﻤﺸﺮﻗﻴﻪ‪ ،‬ﺝ‪ ،۱‬ﺹ‪ ،۶۶۹‬ﻣﻴﻨﻮﻳﺴﺪ‪» :‬ﻭ ﻧﻴﺰ ﺣﺮﮐﺎﺕ ﺍﻫﻞ ﺑﻬﺸﺖ ﭘﺎﻳﺎﻥ ﻧﺪﺍﺭﺩ‪ ،‬ﮔﺮﭼﻪ ﺍﺯ‬
‫ﺳﻮﻱ ﺁﻏﺎﺯ ﭘﺎﻳﺎﻥ ﺩﺍﺭﺩ«‪.‬‬
‫‪ .٢٤‬ﺩﺭ ﻭﻳﺮﺍﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪» :‬ﻳﺨﻔﻲ« ﻭ ﺩﺭ ﻧﻘﻞﻗﻮﻝ ﻣﻼﺻﺪﺭﺍ‪» :‬ﻻﻳﺨﻔﻲ«‪.‬‬
‫‪ .٢٥‬ﺩﺭ ﻭﻳﺮﺍﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪» :‬ﺃﻧﹼﻪ ﻳﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻐﻴﺮﺍﻟﻤﺘﻨﺎﻫﻴﺔ« ﻭ ﺩﺭ ﻧﻘﻞﻗﻮﻝ ﻣﻼﺻﺪﺭﺍ‪» :‬ﺃﻧﹼﻪ ﻳﻌﻠﻢ ﺍﻷﺷﻴﺎﺀ‬
‫‪61‬‬ ‫ﺍﻟﻐﻴﺮﺍﻟﻤﺘﻨﺎﻫﻴﺔ ﻣﺘﻨﺎﻫﻴﺔ«‪.‬‬
‫‪ .٢٦‬ﺍﺑﻦﺳﻴﻨﺎ‪ ،‬ﺍﻟﺘﻌﻠﻴﻘﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪ ،‬ﺹ‪ ۱۲۵‬ﻭ ‪ .۱۲۶‬ﺩﺭ ﻭﻳﺮﺍﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪» :‬ﻓﻜﻤﺎ ﺃﻥ‬
‫ﻭﺟﻮﺩ ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺍﻷﻋﺮﺍﺽ ﻣﻌﻘﻮﻟﻴﺘﻬﺎ ﻟﻪ‪ ،‬ﻛﺬﻟﻚ ﻭﺟﻮﺩ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ ﻣﻌﻘﻮﻟﻴﺘﻬﺎ ﻟﻪ« ﻭ ﺩﺭ ﻧﻘﻞ ﻗﻮﻝ ﻣﻼﺻﺪﺭﺍ‪:‬‬
‫»ﻓﻜﻤﺎ ﺃﻥ ﻭﺟﻮﺩ ﺍﻟﺠﻮﺍﻫﺮ ﻭ ﺍﻷﻋﺮﺍﺽ ﻣﻌﻘﻮﻟﻴﺘﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﻭﺟﻮﺩ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ ﻣﻌﻘﻮﻟﻴﺘﻬﺎ«‪.‬‬
‫‪ .٢٧‬ﺩﺭ ﻭﻳﺮﺍﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪» :‬ﺗﺤﺘﺎﺝ ﺇﻟﻲ ﺃﻥ ﺗﺤﺼﻞ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ ﻓﻲ ﺫﻫﻨﮏ« ﻭ ﺩﺭ ﻧﻘﻞ ﻗﻮﻝ ﻣﻼﺻﺪﺭﺍ‪:‬‬
‫»ﻳﺤﺘﺎﺝ ﺃﻥ ﻳﺠﻌﻞ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ ﻓﻲ ﺫﻫﻨﮏ«‪.‬‬
‫‪ .٢٨‬ﺩﺭ ﻭﻳﺮﺍﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪» :‬ﻓﺈﻥ‪ ‬ﻣﺎ ﻓﻲ ﺫﺍﺕ ﺍﻻﺷﻴﺎﺀ« ﻭ ﺩﺭ ﻧﻘﻞﻗﻮﻝ ﻣﻼﺻﺪﺭﺍ‪» :‬ﻓﺄﻣ‪‬ﺎ ﻓﻲ ﺫﺍﺕ ﺍﻻﺷﻴﺎﺀ«‪.‬‬
‫‪ .٢٩‬ﺩﺭ ﻭﻳﺮﺍﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪» :‬ﺧﺎﻓﻴﺔ ﻋﻨﮏ ﺑﺎﻟﻔﻌﻞ« ﻭ ﺩﺭ ﻧﻘﻞﻗﻮﻝ ﻣﻼﺻﺪﺭﺍ‪» :‬ﺧﺎﻓﻴﺔ ﻋﻨﺪ ﺍﻟﻌﻘﻞ«‪.‬‬

‫ﻣﻬﺪﻱ ﻋﻈﻴﻤﻲ؛ ﺁﻣﻮﺯﻩ ﺑﺎﺯﮔﺸﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺩﺭ ﻓﻠﺴﻔﻪ ﺳﻬﺮﻭﺭﺩﻱ ﻭ ﻓﻴﺰﻳﻚ ﭘﻮﺍﻧﻜﺎﺭﻩ‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬
‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬
‫ﺻﻔﺤﺎت ‪62-41‬‬

‫ﮐﺘﺎﺑﺨﺎﻧﻪ ﻣﺠﺎﺯﯼ ﺍﻟﻔﺒﺎ | ﺑﺎﺯﻧﺸﺮ ﻣﻘﺎﻻﺕ ﻭ ﮐﺘﺐ | ‪Alefbalib.com‬‬

 ‫‪ .٣٠‬ﺩﺭ ﻭﻳﺮﺍﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪» :‬ﻭ ﻟﻮ ﮐﺎﻧﺖ ﺗﻠﮏ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻓﻲ ﺫﺍﺕ ﺍﻷﺷﻴﺎﺀ« ﻭ ﺩﺭ ﻧﻘﻞﻗﻮﻝ‬
‫ﻣﻼﺻﺪﺭﺍ‪» :‬ﻭ ﻟﻮ ﮐﺎﻧﺖ ﺗﻠﮏ ﻓﻲ ﺫﺍﺕ ﺍﻷﺷﻴﺎﺀ«‪.‬‬
‫‪ .٣١‬ﺍﻟﺘﻌﻠﻴﻘﺎﺕ‪ ،‬ﺹ‪ ،۱۲۶‬ﺩﺭ ﻭﻳﺮﺍﺳﺖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺑﺪﻭﻱ‪» :‬ﻟﻴﺲ ﻳﺤﺘﺎﺝ ﺇﻟﻲ ﺃﻥ ﻳﺤﺼﻞ ﺗﻠﮏ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ« ﻭ ﺩﺭ‬
‫ﻧﻘﻞﻗﻮﻝ ﻣﻼﺻﺪﺭﺍ‪» :‬ﻟﻴﺲ ﻳﺤﺘﺎﺝ ﺇﻟﻲ ﺃﻥ ﻳﺠﻌﻞ ﺗﻠﮏ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ«‪.‬‬
‫‪ .٣٢‬ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﺹ‪.۵۳۱‬‬
‫‪ .٣٣‬ﻣﺠﻤﻮﻋﻪ ﻣﺼﻨﻔﺎﺕ ﺷﻴﺦ ﺍﺷﺮﺍﻕ‪ ،‬ﺝ‪ ،۲‬ﺹ‪۲۰۲‬؛ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﺹ‪۴۸۳‬؛ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‬
‫ﺳﻬﺮﻭﺭﺩﻱ‪ ،‬ﺹ‪.۴۲۶‬‬
‫‪ .٣٤‬ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﺹ‪.۴۴۶‬‬
‫‪ .٣٥‬ﻫﻤﺎﻥ‪ ،‬ﺹ‪.۵۳۱‬‬
‫‪ .٣٦‬ﻫﻤﺎﻧﺠﺎ‪.‬‬
‫‪37. Dorfman, J. R., An Introduction to Chaos in Non Equilibrium Statical Machines, pp. 54 – 55.‬‬
‫‪ .٣٨‬ﻣﻨﻈﻮ ‪‬ﺭ ﺳﻴﺴﺘﻤﻲ ﺍﺳﺖ ﮐﻪ ﻗﻮﺍﻋﺪ ﻣﮑﺎﻧﻴﮏ ﺁﻣﺎﺭﻱ ﮐﻼﺳﻴﮏ ﺑﺮ ﺁﻥ ﺣﺎﮐﻢ ﺍﺳﺖ‪ ،‬ﻧﻪ ﻗﻮﺍﻋﺪ ﻣﮑﺎﻧﻴﮏ ﺁﻣﺎﺭﻱ ﮐﻮﺍﻧﺘﻮﻡ‪.‬‬
‫‪ .٣٩‬ﻓﻀﺎﻳﻲ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﻧﻘﻄﻪﻳﻲ ﺍﺯ ﺁﻥ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﻣﻮﻗﻌﻴﺖ ﻭ ﺗﮑﺎﻧﻪ ﺫﺭ‪‬ﺍﺕ ﻳﮏ ﺳﻴﺴﺘﻢ ﺩﺭ ﻳﮏ ﻟﺤﻈﻪ ﺧﺎﺹ ﺍﺳﺖ‪.‬‬
‫ﺗﮑﺎﻧﻪ ﻳﺎ ﺍﻧﺪﺍﺯﻩ ﺣﺮﮐﺖ )‪ (p‬ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺟﺮﻡ )‪ (m‬ﺿﺮﺑﺪﺭ ﺳﺮﻋﺖ)‪.p = mv :(v‬‬
‫‪ .٤٠‬ﺗﻌﺪﺍﺩ ﺣﺎﻟﺘﻬﺎﻱ ﻗﺎﺑﻞ ﺩﺳﺘﺮﺱ ﺑﺮﺍﻱ ﺳﻴﺴﺘﻢ ﮐﻪ ﻣﺘﻨﺎﻇﺮ ﺑﺎ ﺣﺠﻢ ﻓﻀﺎﻱ ﻓﺎﺯ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻥ ﺳﻴﺴﺘﻢ ﺍﺳﺖ‪.‬‬
‫‪ .٤١‬ﻧﻮﻳﺴﻨﺪﻩ ﺍﻳﻦ ﺑﺨﺶ ﺭﺍ ﺑﻪ ﭘﻴﺸﻨﻬﺎﺩ ﺩﺍﻭﺭﺍﻥ ﻣﺤﺘﺮﻡ ﺑﻪ ﻣﻘﺎﻟﻪ ﺍﻓﺰﻭﺩﻩ ﺍﺳﺖ‪.‬‬
‫‪ .٤٢‬ﺟﺎﻣﻌﻪ ﻓﻴﺰﻳﮑﺪﺍﻧﺎﻥ ﻓﺎﺭﺳﻲﺯﺑﺎﻥ ﺍﻳﻦ ﻧﺎﻡ ﺭﺍ ﺑﻴﺸﺘﺮ ﺑﻪ ﻫﻤﻴﻦ ﺻﻮﺭﺕ ﻭ ﮔﺎﻩ ﺑﺼﻮﺭﺕ »ﭼﺎﻧﺪﺭﺍﺳﺨﺎﺭ«‪ ،‬ﺗﻠﻔﻆ‬
‫ﻣﻴﮑﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﺗﻠﻔﻆ ﺻﺤﻴﺢ ﺁﻥ ﺷﺎﻧﺪﺭﺍﺷ‪‬ﮑﺎ)ﺭ( ﺍﺳﺖ‪.‬‬
‫‪43. See: Dorfman, J.R., op.cit., p. 54.‬‬
‫‪ .٤٤‬ﺍﻻﺷﺎﺭﺍﺕ ﻭ ﺍﻟﺘﻨﺒﻴﻬﺎﺕ‪ ،‬ﺝ‪ ،۱‬ﺹ‪.۴۱۸‬‬

‫ﻣﻨﺎﺑﻊ ﻓﺎرﺳﻲ‪:‬‬
‫‪ .۱‬ﺍﺑﺮﺍﻫﻴﻤﻲ ﺩﻳﻨﺎﻧﻲ‪ ،‬ﻏﻼﻣﺤﺴﻴﻦ‪ ،‬ﺷﻌﺎﻉ ﺍﻧﺪﻳﺸﻪ ﻭ ﺷﻬﻮﺩ ﺩﺭ ﻓﻠﺴﻔﺔ ﺳﻬﺮﻭﺭﺩﻱ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺣﮑﻤﺖ‪.۱۳۷۶ ،‬‬
‫‪ .۲‬ﺍﺑﻦﺳﻴﻨﺎ‪ ،‬ﺣﺴﻴﻦ ﺑﻦ ﻋﺒﺪﺍﷲ‪ ،‬ﺍﻟﺘﻌﻠﻴﻘﺎﺕ‪ ،‬ﺗﺤﻘﻴﻖ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺍﻟﺒﺪﻭﻱ‪ ،‬ﺑﻴﺮﻭﺕ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻹﻋﻼﻡ ﺍﻹﺳﻼﻣﻲ‪ ۱۴۰۴ ،‬ﻕ‪.‬‬
‫‪ .۳‬ﺍﺑﻦﻫﺮﻭﻱ‪ ،‬ﻣﺤﻤﺪﺷﺮﻳﻒ ﻧﻈﺎﻡﺍﻟﺪﻳﻦ ﺍﺣﻤﺪ‪ ،‬ﺍﻧﻮﺍﺭﻳﻪ‪ ،‬ﻣﻘﺪﻣﺔ ﺣﺴﻴﻦ ﺿﻴﺎﺋﻲ ﺗﺮﺑﺘﻲ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﻣﺆﺳﺴﻪ ﺍﻧﺘﺸﺎﺭﺍﺕ‬
‫ﺍﻣﻴﺮﮐﺒﻴﺮ‪.۱۳۶۳ ،‬‬
‫‪ .۴‬ﺍﺭﺳﻄﻮ‪ ،‬ﻣﺘﺎﻓﻴﺰﻳﮏ‪ ،‬ﺗﺮﺟﻤﺔ ﺷﺮﻑﺍﻟﺪﻳﻦ ﺧﺮﺍﺳﺎﻧﻲ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﻧﺸﺮ ﮔﻔﺘﺎﺭ‪.۱۳۶۶ ،‬‬
‫‪ .۵‬ﺭﺍﺯﻱ‪ ،‬ﻓﺨﺮﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﻤﺒﺎﺣﺚ ﺍﻟﻤﺸﺮﻗﻴﺔ‪ ،‬ﻗﻢ‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺑﻴﺪﺍﺭ‪ ،‬ﺝ‪۱۴۱۱ ،۲‬ﻕ‪.‬‬
‫‪ .۶‬ﺳﻬﺮﻭﺭﺩﻱ‪ ،‬ﺷﻬﺎﺏﺍﻟﺪﻳﻦ‪ ،‬ﻣﺠﻤﻮﻋﺔ ﻣﺼﻨﻔﺎﺕ ﺷﻴﺦ ﺍﺷﺮﺍﻕ‪ ،‬ﺗﺼﺤﻴﺢ ﻭ ﻣﻘﺪﻣﺔ ﻫﺎﻧﺮﻱ ﮐﺮﺑﻦ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﭘﮋﻭﻫﺸﮕﺎﻩ‬
‫ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﻓﺮﻫﻨﮕﻲ‪.۱۳۸۰ ،‬‬
‫‪ .۷‬ﺷﻬﺮﺯﻭﺭﻱ‪ ،‬ﺷﻤﺲﺍﻟﺪﻳﻦ‪ ،‬ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﻣﻘﺪﻣﻪ ﻭ ﺗﺤﻘﻴﻖ ﺣﺴﻴﻦ ﺿﻴﺎﺋﻲ ﺗﺮﺑﺘﻲ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﻣﺆﺳﺴﻪ‬
‫ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﻓﺮﻫﻨﮕﻲ‪.۱۳۷۲ ،‬‬
‫‪ .۸‬ﺷﻴﺮﺍﺯﻱ‪ ،‬ﻗﻄﺐﺍﻟﺪﻳﻦ‪ ،‬ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﺳﻬﺮﻭﺭﺩﻱ‪ ،‬ﺑﺎﻫﺘﻤﺎﻡ ﻋﺒﺪﺍﷲ ﻧﻮﺭﺍﻧﻲ ﻭ ﻣﻬﺪﻱ ﻣﺤﻘﻖ‪ ،‬ﺗﻬﺮﺍﻥ‪ ،‬ﺍﻧﺠﻤﻦ‬
‫ﺁﺛﺎﺭ ﻭ ﻣﻔﺎﺧﺮ ﻓﺮﻫﻨﮕﻲ‪.۱۳۸۴ ،‬‬
‫‪ .۹‬ﻣﻼﺻﺪﺭﺍ‪ ،‬ﺗﻌﻠﻴﻘﺎﺕ ﺷﺮﺡ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ‪ ،‬ﺩﺭ‪ :‬ﺣﺎﺷﻴﻪ ﺷﺮﺡ ﻗﻄﺐﺍﻟﺪﻳﻦ ﺷﻴﺮﺍﺯﻱ ﺑﺮ ﺣﻜﻤﺔﺍﻻﺷﺮﺍﻕ ﺳﻬﺮﻭﺭﺩﻱ‪،‬‬ ‫‪۶۲‬‬
‫ﭼﺎﭖ ﺳﻨﮕﻲ‪ ،‬ﺑﻲﺟﺎ‪۱۳۱۵ ،‬ﻕ )ﺗﺎﺭﻳﺦ ﺗﺤﺮﻳﺮ(‪.‬‬

‫ﻣﻨﺎﺑﻊ اﻧﮕﻠﻴﺴﻲ‪:‬‬
‫‪1. Čapek, M., “Eternal Return” (1967), Encyclopedia of Philosophy, 2nd edition, Donald M. Borcher (ed)., vol‬‬
‫‪3, pp. 352-356, 2006.‬‬
‫‪2. Dorfman, J. R., An Introduction to Chaos in Non Equilibrium Statical Machines, Cambridge University‬‬
‫‪Press,1999.‬‬

‫ﺳﺎل ﭘﻨﺠﻢ‪ ،‬ﺷﻤﺎره اول‬

‫ﺗﺎﺑﺴﺘﺎن ‪1393‬‬

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