‫ﺍﻟﻣﻌﺟﺯﺓ ﺍﻟﺳﺑﻳﻧﻭﺯﻳﺔ‬

‫ﻓﺭﻳﺩﺭﻳﻙ ﻟﻭﻧﻭﺍﺭ‬
‫ﺗﺭﺟﻣﺔ ﻣﺣﻣﺩ ﻋﺎﺩﻝ ﻣﻁﻳﻣﻁ‬

‫ﺩﺍﺭ ﺍﻟﺗﻧﻭﻳﺭ ﻟﻠﻧﺷﺭ ﻭﺍﻟﺗﻭﺯﻳﻊ ‪2020‬‬

‫ﻣﻛﺗﺑﺔ ‪telegram @t_pdf‬‬

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 ‫ﻛﻠﻣﺔ ﺍﻟﻐﻼﻑ‬
‫ﻳﺭﻯ ﻟﻭﻧﻭﺍﺭ ﻓﻲ ﻛﺗﺎﺑﻪ ﻫﺫﺍ ﺃﻥ ﺳﺑﻳﻧﻭﺯﺍ ﻭﻓﻠﺳﻔﺗﻪ ﻭﺗﺟﺭﺑﺗﻪ ﺍﻟﺷﺧﺻﻳﺔ ﺗﻘﺩﻡ‬
‫ﺍﻟﺧﻼﺹ« ﻟﻛﻝ ﺃﻓﺭﺍﺩ ﺍﻟﻣﺟﺗﻣﻊ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ‬ ‫ِ‬ ‫ﻣﻣﻛﻥ ﺇﻟﻰ‬
‫ٍ‬ ‫ﻁﺭﻳﻕ‬
‫ٍ‬ ‫»ﺃﻓﺿ َﻝ‬
‫ﺍﻟﺫﻱ ﻳﻘﻑ ﻋﻠﻰ ﺣﺎﻓﺔ ﺍﻻﻧﻬﻳﺎﺭ‪ ،‬ﺇﺫ ﺗﻬﺗﺯ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳﺎﺕ ﺍﻟﻌﺭﻳﻘﺔ‪ ،‬ﻭﺗﻧﺗﺷﺭ‬
‫ﺍﻟﻧﺯﺍﻋﺎﺕ ﺍﻟﻁﺎﺋﻔﻳﺔ ﻭﻧﺯﺍﻋﺎﺕ ﺍﻟﻬﻭﻳﺔ ﻭﺍﻟﺣﺯﺑﻳﺔ ﻓﻲ ﻛﻝ ﺃﺭﺟﺎء ﺍﻟﻌﺎﻟﻡ‪ .‬ﻓﻔﻲ‬
‫ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻳﻘﺩﻡ ﻟﻭﻧﻭﺍﺭ »ﺩﺭﺳﺎ ﻓﻠﺳﻔﻳﺎ ﻭﺃﺧﻼﻗﻳﺎ« ﻳﻁﻠﻕ ﻋﻠﻳﻪ »ﺍﻟﻣﻌﺟﺯ ِﺓ‬
‫ﺍﻟﺳﺑﻳﻧﻭﺯﻳ ِﺔ« ﻭﻫﻭ ﻟﻳﺱ ﺗﺣﻠﻳﻼ ﺃﻛﺎﺩﻳﻣﻳﺎ ﺻﺎﺭﻣﺎ ﻳُﻘﺩﻡ ﻟﻣﺧﺗﺻﻲ ﺍﻟﻔﻠﺳﻔﺔ‬
‫ﺩﻭﻥ ﻏﻳﺭﻫﻡ‪ ،‬ﺑﻝ ﻫُﻭ ﺩﺭﺱٌ ﺃﺧﻼﻗﻲ ﻳﺳﺗﺧﻠﺻﻪ ﺍﻟﻣﺛﻘﻑ ﺍﻟﻌﺎﺩﻱ ﻭﻳﺳﺗﻧﻳﺭ‬
‫ﺑﻪ ﻓﻲ ﻋﻼﻗﺎﺗﻪ ﺍﻻﺟﺗﻣﺎﻋﻳﺔ ﻭﺍﻟﺳﻳﺎﺳﻳﺔ‪ .‬ﺫﻟﻙ ﻫﻭ ﻣﺎ ﻳﻭﺛﻕ ﻋﻼﻗﺔ ﺍﻟﻔﻠﺳﻔﺔ‬
‫ﺑﺎﻟﺣﻳﺎﺓ ﺍﻟﻳﻭﻣﻳﺔ‪ ،‬ﻭﻳﺭﺑﻁ ﺑﻳﻥ » ﺍﻟﻧﻅﺭﻳﺔ ﻭﺍﻟﺗﻁﺑﻳﻕ«‪ .‬ﻓﺑﺎﻟﻧﺳﺑﺔ ﺇﻟﻰ‬
‫ﻟﻭﻧﻭﺍﺭ‪ ،‬ﻻ ﻳﺗﻁﻠﺏ ﺗﺑﻧﻲ ﺭﺅﻳﺔ ﻓﻠﺳﻔﻳﺔ ﻣﺎ ﻟﻠﻌﺎﻟﻡ ﻭﺍﻹﻧﺳﺎﻥ ﻭﺍﻟﺣﻳﺎﺓ ﻟﺩﻯ‬
‫ﻗﻁﺎﻉ ﻛﺑﻳﺭ ﻣﻥ ﺍﻟﻣﺛﻘﻔﻳﻥ ﻣﻌﺭﻓﺔ ﺩﻗﻳﻘﺔ ﺑﺎﻟﻧﻅﺭﻳﺔ ﺍﻟﻔﻠﺳﻔﻳﺔ‪ ،‬ﺍﻟﺗﻲ ﻧﺷﺄ ﺫﻟﻙ‬
‫ﺍﻟﻣﻭﻗﻑُ ﻓﻲ ﺇﻁﺎﺭﻫﺎ‪.‬‬
‫ﺗﺑﺭﺯ ﺭﺳﺎﻟﺔ ﺳﺑﻳﻧﻭﺯﺍ ﺍﻟﻔﻠﺳﻔﻳﺔ ﻭﺩﺭﺳﻪ ﺍﻹﻳﻁﻳﻘﻲ ﻓﻲ ﺭﺣﻠﺗﻪ ﺍﻟﺷﺧﺻﻳﺔ‪،‬‬
‫ﻛﻣﺎ ﻳﻘﻭﻝ ﺍﻟﻛﺎﺗﺏ‪ » :‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻌﺭﻑ ﻣﻌﻧﻰ ﺍﻟﻣﻌﺟﺯﺓ ﺍﻟﺳﺑﻳﻧﻭﺯﻳﺔ‪،‬‬
‫ﻳﻛﻔﻲ ﺃﻥ ﻧﺩﺭﻙ ﺃﻧﻧﺎ ﺃﻣﺎﻡ ﺷﺧﺹ ﻟﻪ ﺳﻣﺎﺕ ﺧﺎﺻﺔ‪ :‬ﺷﺧﺹ » ﻅﻝ ﻭﻓﻳﺎ‬
‫ﻁﻣﺄﻧﻳﻧ ِﺔ ﺍﻟﻌﺎﺋﻠﺔ ﻭﺍﻟﻁﺎﺋﻔﺔ‪،‬‬ ‫ﻟ ُﺣﺏ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﻣُﻔﺿﻼ ﺣﺭﻳ َﺔ ﺍﻟﺗﻔﻛﻳﺭ ﻋﻠﻰ ُ‬
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‫ْﺷﻊ ﺍﻻﻧﺗﻬﺎﻛﺎﺕ‪ ،‬ﺗﻡ‬ ‫ﺿﺣﻳﺔ ﺃﺑ ِ‬‫َ‬ ‫ﻛﺎﻥ َ‬
‫ﻟﻠﻔﻛﺭ ﺍﻟﺳﺎﺋ ِﺩ‪ .‬ﻟﻘﺩ َ‬ ‫ِ‬ ‫ﻭﻋﻠﻰ ﺍﻻِ ْﻧ ِ‬
‫ﺳﻳﺎﻕ‬
‫ﺕ ﺍﻟﺗﻬﺩﻳ ِﺩ ﺍﻟﻣﺗﻭﺍﺻِ ﻝ‪ ،‬ﻭﻟﻛﻧ ُﻪ َﺑﻘِﻲ ﻭﻓِﻳﺎ‬ ‫ﺎﺵ ﺗﺣْ َ‬ ‫ﺍﻟﺗﻧﻛﺭ ﻟﻪ ﻣﻥ ﻗِ َﺑ ِﻝ ﺃَﻫْ ﻠِﻪ ﻭ َﻋ َ‬
‫ﺳﻳﺭﺗِ ِﻪ‪ .‬ﻛﺎﻥ ﻋُﺭْ ﺿﺔ ﻟﻠ َﻛﺭﺍﻫِﻳ ِﺔ ﻭﻟﻛِﻧ ُﻪ ﻟ ْﻡ َﻳ ْﻛﺭﻩ ﺃﺑﺩﺍ‪.‬‬ ‫ﺩﺍﺋﻣﺎ ﻟﻠﺧﻁ ﺍﻟﻣ َُﻭﺟ ِﻪ ﻟ َﻣ َ‬
‫ﻌﺭﺽ ﻟﻠﺳﺧﺭ َﻳﺔ ﻭﻟﻛﻧﻪ ﻟﻡ ﻳﺳ َﺗﺧِﻑ‬ ‫َ‬ ‫ﻌﺭﺽ ﻟﻠ َﻐ ْﺩ ِﺭ ﻭﻟﻛﻧﻪ ﻟﻡ ﻳﻐﺩﺭ ﺃ َﺑﺩﺍ‪َ .‬ﺗ‬ ‫َ‬ ‫َﺗ‬
‫ﻳﺎﻥ ﻭﻟﻛﻥ ﺭﺩﻩُ ﻛﺎﻥ ﺩﺍﺋﻣﺎ ﻫﻭ‬ ‫ﻛﺛﻳﺭ ﻣِﻥ ﺍﻷﺣْ ِ‬ ‫ٍ‬ ‫ﺑﺄﺣ ٍﺩ َﻗﻁ‪َ .‬ﺗﻡ ﺷﺗ ُﻣ ُﻪ ﻓﻲ‬ ‫َ‬
‫ﻋﺎﺵ ﺩﺍﺋﻣﺎ ﺑﺎﻋﺗﺩﺍﻝ ﻭﻛﺭﺍﻣﺔ ﻭﻓﻲ ﺍﻧﺳﺟﺎﻡ ﻣﻊ ﺃَﻓﻛﺎﺭﻩ«‪.‬‬ ‫َ‬ ‫ﺍﻻﺣﺗﺭﺍﻡ‪.‬‬

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 ‫ﺇﻫﺩﺍء ﺍﻟﺗﺭﺟﻣﺔ‬

‫ﺇﻟﻰ ﺭﻭﺡ ﺍﻟﺻّﺩﻳﻕ ﺍﻟﺭّﺍﺣﻝ »ﻧﻭﻓﻝ ﻧﺎﺟﺢ«…‬

‫ﻛﻡ ﻛﺎﻥ ﻋﺎﺷ ًﻘﺎ ﻟﻠﺣﺭّﻳﺔ !‬

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 ‫ﺷﻛﺭ‬

‫ﺃﺗﻭﺟﻪ ﺑﺎﻟﺷﻛﺭ ﻭﺍﻟﺗﻘﺩﻳﺭ ﺍﻟﻰ ﺍﻷﺳﺗﺎﺫ » ﻅﺎﻓﺭ ﺑﻥ ﻋﻣﺭ« ﻋﻠﻰ‬

‫ﻣﺳﺎﻋﺩﺗﻪ ﺍﻟﺛﺭﻳﺔ ﻓﻲ ﺗﺻﺣﻳﺢ ﺍﻟﻧﺹ‪.‬‬

‫ﺗﻛﺭﻩْ‪ ،‬ﺑﻝ ِﺍ ْﻓ َﻬ ْﻡ‪.‬‬

‫ﻻ َﺗﺳْ َﺧﺭْ ﻭﻻ َﺗ َﺗ َﺣﺳّﺭْ ﻭﻻ َ‬

‫»ﺑﺎﺭﻭﺥ ﺳﺑﻳﻧﻭﺯﺍ«‬

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 ‫ﺗﻘﺩﻳﻡ‬
‫ﻳﻛﻭﻥ ﺍﻟﻣﺭ ُء ﺍﻟﻳﻭ َﻡ ﺳﺑﻳﻧﻭﺯﻳّﺎ؟‬
‫َ‬ ‫َﻣﺎ ﻣﻌ َﻧﻰ ﺃﻥ‬

‫ﺑﺩﺭﺱ ﻓﻠﺳﻔﻲّ ﻓﻲ ﺍﻟﺣﻳﺎﺓ‪ .‬ﻓﻣﺎ ﻳﻘ ّﺩﻣﻪ‬ ‫ٍ‬ ‫ﻳﺗﻌﻠّ ُﻕ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏُ‬

‫»ﻓﺭﻳﺩﻳﺭﻳﻙ ﻟﻭﻧﻭﺍﺭ« ﺣﻭﻝ ﻣﺎ ﻳﺳﻣّﻳﻪ ﺑـ»ﺍﻟﻣﻌﺟﺯ ِﺓ ﺍﻟﺳﺑﻳﻧﻭﺯ ّﻳ ِﺔ «‬
‫ﻟﻧﺳﻕ‬ ‫ٍ‬ ‫‪ Le Miracle Spinoza‬ﻟﻳﺱ ﺗﺣﻠﻳﻼ ﺃﻛﺎﺩﻳﻣﻳّﺎ ﺻﺎﺭﻣًﺎ‬
‫ﺷﻬﻳﺭ ﻣﺛ َﻝ ﻧﺳﻕ »ﺑﺎﺭﻭﺥ ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺑﻝ ﻫُﻭ ﺩﺭﺱٌ ﺇﻳﺗﻳﻘﻲّ‬‫ٍ‬ ‫ﻓﻠﺳﻔﻲّ‬
‫ﻳﺟﺏ ﻋﻠﻳﻧﺎ ﺍﻟﻳﻭﻡ ﺃﻥ ﻧﺳﺗﺧﻠﺻﻪ ﻣﻥ ﺫﻟﻙ ﺍﻟ ّﻧﺳﻕ ﻓﻲ ﻋﻼﻗﺗﻪ ﺑﺄﺑﻌﺎﺩ‬
‫ﺣﻳﺎﺗﻧﺎ ﺍﻟﻔﺭﺩﻳّﺔ ﻭﺍﻻﺟﺗﻣﺎﻋﻳّﺔ ﻭﺍﻟﺳﻳﺎﺳﻳّﺔ‪ .‬ﻭﺭﻏﻡ ﺍﻻﺭﺗﺑﺎﻁ ﺍﻟﻭﺛﻳﻕ‬
‫ﻳﻥ ‪ -‬ﺍﻟ ّﻧﻅﺭﻳّﺔ ﻭﺍﻟﻌﻣﻠﻳّﺔ ‪ ، -‬ﺣﻳﺙ َﻳﻌ ُﺳ ُﺭ ﺍﻻﺿﻁﻼﻉ‬ ‫ﺑﻳﻥ ﺍﻟﻣُﻬ ّﻣ َﺗ ِ‬
‫ﺍﻟﺛﺎﻧﻳﺔ ﺩﻭﻥ ﺍﻟﻣﺭﻭﺭ ﺑﺎﻷﻭﻟﻰ‪ ،‬ﻓﺈ ّﻧﻧﺎ ﻧﻌﺗﻘﺩ ﺃﻥّ ﺍﻟﻣُﻬﻣّﺔ‬ ‫ﺑﺎﻟﻣﻬﻣّﺔ ّ‬
‫ﺍﻟﺛﺎﻧﻳﺔ ﻳُﻣﻛﻧﻬﺎ ﺇﻟﻰ ﺣ ّﺩ ﻣّﺎ ﺃﻥ ﺗﺣﺗﻔﻅ ﺑﺎﺳﺗﻘﻼﻟﻳّﺗﻬﺎ ﻭﺧﺻﻭﺻﻳّﺗﻬﺎ‬ ‫ّ‬
‫ﻗﻭﻝ ﺃﺣﺩﻫﻡ ﻋﻥ‬ ‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﻣﺛﻘّﻑ ﺍﻟﻌﺎﺩﻱّ ‪ .‬ﺇﻥّ ﺫﻟﻙ ﻫﻭ ﻣﻌﻧﻰ ِ‬
‫ﻧﻔﺳﻪ ﺍﻟﻳﻭ َﻡ ﺇ ّﻧﻪ ﺳﺑﻳﻧﻭﺯﻱّ ﺃﻭ ﺭﻭﺍﻗﻲّ ﺃﻭ ﺃﻓﻼﻁﻭﻧﻲّ ﺃﻭ‬
‫ﻣﺎﺭﻛﺳﻲّ …ﺍﻟﺦ‪ ،‬ﺣ ّﺗﻰ ﻟﻭ ﻛﺎﻧﺕ ﻣﻌﺭﻓﺗﻪ ﺑﺎﻷﻧﺳﺎﻕ ﺍﻟﻧﻅﺭﻳّﺔ ﻷﻭﻟﺋﻙ‬
‫ﺍﻟﻔﻼﺳﻔﺔ ﻣﺣﺩﻭﺩ ًﺓ‪ .‬ﺑﻝ ﺇﻥّ » ﻟﻭﻧﻭﺍﺭ« ﻳﻌﻠﻥ ﺫﻟﻙ ﺻﺭﺍﺣﺔ ﻓﻲ ﻫﺫﺍ‬
‫ﺍﻟﻛﺗﺎﺏ ) ﺍﻟ ّﺗﺫﻳﻳﻝ(‪ .‬ﺇﻥّ ﺗﺑ ّﻧﻲ ﺭﺅﻳﺔ ﻓﻠﺳﻔﺔ ﻣّﺎ ﻟﻠﻌﺎﻟﻡ ﻭﺍﻹﻧﺳﺎﻥ‬
‫ً‬
‫ﺩﻗﻳﻘﺔ‬ ‫ﻭﺍﻟﺣﻳﺎﺓ ﻻ ﻳﺗﻁﻠّﺏ ﻟﺩﻯ ﻗﻁﺎﻉ ﻛﺑﻳﺭ ﻣﻥ ﺍﻟﻣﺛﻘّﻔﻳﻥ ﻣﻌﺭﻓﺔ‬
‫ﺑﺎﻟ ّﻧﻅﺭﻳﺔ ﺍﻟﻔﻠﺳﻔﻳّﺔ ﺍﻟّﺗﻲ ﻧﺷﺄ ﺫﻟﻙ ﺍﻟﻣﻭﻗﻑُ ﻓﻲ ﺇﻁﺎﺭﻫﺎ‪ .‬ﻭﺑﻌﺑﺎﺭﺓ‬
‫ﺃﺧﺭﻯ‪ ،‬ﻟﺩﻳﻧﺎ ﻫﻧﺎ ﻛﺗﺎﺏٌ ﻳﺣﺎﻭﻝ ﺻﺎﺣﺑُﻪ ﺍﻹﺟﺎﺑﺔ ﻋﻥ ﺍﻟﺳّﺅﺍﻝ‬
‫ﺍﻟ ّﺗﺎﻟﻲ‪ :‬ﻣﺎ ﻣﻌﻧﻰ ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﻣﺭ ُء ﺍﻟﻳﻭ َﻡ ﺳﺑﻳﻧﻭﺯﻳّﺎ ﺣ ّﺗﻰ ﻟﻭ ﻛﺎﻥ‬
‫ﻏﻳﺭ ﻣُﺧﺗﺹّ ﻓﻲ ﺍﻟ ّﺩﺭﺍﺳﺎﺕ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ؟ ﺃﻱ ﻛﻳﻑ ﻳﺳﺗﻁﻳﻊ‬ ‫َ‬
‫ﺗﻔﺳﻳﺭ‬
‫ٍ‬ ‫ﺍﻹﻧﺳﺎﻥُ ﺃﻥ ﻳﺗﺳﻠّﺢ ﺑﺭﺅﻳﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻠﺣﻳﺎﺓ ﻣﻥ ﺧﻼﻝ‬
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‫ﻣﺑﺳﱠﻁ ﻟﻧﻅﺭﻳّﺔ ﻓﻠﺳﻔﻳّﺔ ﻳﻬﺩﻑُ ﺻﺎﺣﺑُﻪ ﺇﻟﻰ ﺗﺳﻬﻳﻝ ﻓﻬﻣﻬﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ‬
‫ﺇﻟﻰ ﺍﻟﺟﻣﻬﻭﺭ ﺍﻟﻌﺭﻳﺽ‪.‬‬

‫ﻭﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﺗﺗﺄ ّﺗﻰ ﻣﺷﺭﻭﻋﻳّﺔ ﺍﻟﺳّﺅﺍﻝ ﻣﻥ ﺣﺟْ ﻡ ﺍﻟﻌﻣﻝ ﺍﻟّﺫﻱ‬

‫ﻗﺎﻡ ﺑﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺳﻔﺔ‪ ،‬ﻭﻟﻛﻥْ ﺃﻳﺿﺎ ﻣﻣّﺎ ﻳﻘﺗﺿﻳﻪ‬
‫ﻭﺍﻗﻌُﻧﺎ ﺍﻟﻳﻭﻡ ﻣﻥ ﺑﺣﺙ ﻓﻲ ﻳﻧﺎﺑﻳﻊ ﺍﻟﻔﻛﺭ ﺍﻹﻧﺳﺎﻧﻲّ ﻋﻥ ﺍﻟ ّﺩﺭﻭﺱ‬
‫ﺍﻟّﺗﻲ ﻳﻣﻛﻧﻧﺎ ﺍﺳﺗﺧﻼﺻﻬﺎ ﺃﺧﻼﻗﻳّﺎ ﻭﺳﻳﺎﺳﻳّﺎ‪ ،‬ﻭﺩﻳﻧﻳّﺎ ﺃﻳﺿﺎ‪ ،‬ﻣﻥ ﻫﺫﺍ‬
‫ﻓﻔﻠﺳﻔﺔ ﻣّﺎ ﻻ ﺗﺗﻼﺷﻰ ﺑﺑُﻁﻼﻥ ﺍﻟﻣﻌﺎﺭﻑ‬ ‫ٌ‬ ‫ﺍﻟ ّﻧﺳﻕ ﺍﻟﻔﻠﺳﻔﻲّ ﺃﻭ ﺫﺍﻙ‪.‬‬
‫ﺍﻟّﺗﻲ َﺭ َﻓ َﺩ ْﺗﻬﺎ ﻭ َﻏ ّﺫ ْﺗﻬﺎ ﻓﻲ ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟ ّﺗﺎﺭﻳﺧﻳّﺔ ﺍﻟّﺗﻲ ﻅﻬﺭﺕ ﻓﻳﻬﺎ‪ ،‬ﺑﻝ‬
‫ﺗﺑﻘﻰ ﺣﻳّﺔ ﺑﺫﻟﻙ ﺍﻟﺟﺎﻧﺏ ﺍﻟﻣﺗﻌﻠّﻕ ﺑﺎﻷﺳﺋﻠ ِﺔ ﺍﻟﺟﻭﻫﺭ ّﻳ ِﺔ ﺍﻟّﺗﻲ َﻳﻁﺭﺣُﻬﺎ‬
‫ﻭﺟﻭ ُﺩﻧﺎ ﻭﻣﺻﻳﺭُﻧﺎ‪.‬‬

‫ﻻ ﺗﻛﻣﻥ ﻗﻳﻣﺔ ﺍﻟﻔﻠﺳﻔﺔ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻹﻧﺳﺎﻧﻳّﺔ ﻓﻲ ﻣﺎ ﺗﻁﺭﺣُﻪ ﻋﻠﻰ‬

‫ّﻳﻥ ﻣِﻥ ﻗﺿﺎﻳﺎ ﺃﻛﺎﺩﻳﻣ ّﻳ ﱟﺔ ﻣُﺗﺷﻌّﺑ ٍﺔ ﻭﻣُﺟﺭّﺩ ٍﺓ ﻓﻘﻁ‪ ،‬ﺑﻝ ﻓﻲ ﻣﺎ‬ ‫ﺍﻟﻣُﺧﺗﺻ َ‬
‫ﺃﺩﻕ ﺗﻔﺎﺻﻳﻝ‬ ‫ّ‬ ‫ﺩﺭﻭﺱ ﻟﻠﺑﺷﺭ ﺗﻣﺱﱡ ﺃﺣﻳﺎﻧﺎ‬ ‫ٍ‬ ‫ﺗﺳﺗﻁﻳﻊ ﺗﻘﺩﻳ َﻣ ُﻪ ﻣﻥ‬
‫ﻳﻬﺟﺭﻫﺎ ﺍﻟ ّﻧﺎﺱُ ﻭﺃﻥ ﺗﺗﺣﻭّ ﻝ‬
‫َ‬ ‫ﺣﻳﺎﺗﻬﻡ ﺍﻟﻳﻭﻣﻳّﺔ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﻟﻠﻔﻠﺳﻔﺔ ﺃﻥ‬
‫ُﻛﺗﺑُﻬﺎ ﻭﻣﺭﺍﻛ ُﺯ ﺍﻻﻫﺗﻣﺎﻡ ﺑﻬﺎ ﺇﻟﻰ ﻣﺎ ﻳﺷﺑﻪ ﺍﻟﻣﻌﺎﺑ َﺩ ﺍﻟﻘﺩﻳﻣ َﺔ‬
‫ﻠﻘﻲ ﺑﻬﺎ ﻓﻲ ﻏﻳﺎﻫﺏ ﺍﻟﻛﻭﺍﻟﻳﺱ ﺍﻷﻛﺎﺩﻳﻣﻳّﺔ‬ ‫ﺍﻟﻣﻬﺟﻭﺭﺓ‪ ،‬ﻋﻠﻳﻧﺎ ﺃﻥ ُﻧ َ‬
‫ّﺍﺱ ﻣﻌﺑ ٍﺩ ٍ‬
‫ﻗﺩﻳﻡ‪ .‬ﺇﻥّ‬ ‫ﺍﻟﻣﻳّﺗﺔ ﻭﺃﻥ ﻧﺟﻌ َﻝ ﻣﻥ ﺍﻟﻣُﺧﺗﺻّﻳﻥ ﺑﻬﺎ ﺃﺷﺑ َﻪ ِﺑﺣﺭ ِ‬
‫ﻭﺍﻧﺣﺳﺎﺭﻫﺎ َﻳ ْﻛ ُﻣ َﻧﺎﻥ ﻓﻲِ ﺍﺑﺗﻌﺎﺩِﻫﺎ ﻋﻥ ﺍﻟﺣﻳﺎﺓِ‪ ،‬ﻭﻟﻛﻥّ‬
‫َ‬ ‫ﺃﺯﻣ َﺔ ﺍﻟﻔﻠﺳﻔ ِﺔ‬
‫ﺃﺯﻣﺔ ﺍﻟﺣﻳﺎﺓ ﺃﻳﺿﺎ ﺗﻛﻣﻥ ﻫﻲ ﺍﻷﺧﺭﻯ ﻓﻲ ُﺧﻠﻭﱢ ﻫﺎ ﻣ َِﻥ ﺍﻟﻔﻠﺳﻔ ِﺔ‪.‬‬
‫ﻗﻳﻣﺔ ﻭﻣﻌ ًﻧﻰ ﻳﺟﺏُ ﺃﻥ ﻧﻔﺗ َﺢ ﺃﺑﻭﺍ َﺑﻬﺎ ﻋﻠﻰ‬ ‫ً‬ ‫ﻭﻟﻛﻲْ َﻧﺟ َﻌ َﻝ ﻟﻠﻔﻠﺳﻔﺔ‬
‫‪٦‬‬
‫ﻌﺎﺵ‪ ،‬ﻋﻠﻳﻧﺎ‬ ‫ً‬
‫ﻗﺎﺑﻠﺔ ﻷﻥ ُﺗ َ‬ ‫ﺍﻟﺣﻳﺎﺓِ‪ ،‬ﻭﻟﻛﻲْ ﻧﺟﻌ َﻝ ﺍﻟﺣﻳﺎ َﺓ ﻫﻲ ﺍﻷﺧﺭﻯ‬
‫ﺃﻥ ﻧﻔﺗﺣﻬﺎ ﻋﻠﻰ ﺁﻓﺎﻕ ﺍﻟﻔﻠﺳﻔﺔ‪ .‬ﻓﻐﻳﺎﺏُ ﺍﻟﻔﻠﺳﻔﺔ ﻳﺗﺭﻙ ﺍﻟﻣﻛﺎﻥ‬
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‫ﺗﺗﻐﺫﻯ ﻣﻥ ﻏﻳﺎﺑﻬﺎ‪ ،‬ﻭﺃﻭّ ُﻝ ﻫﺫﻩ‬ ‫ﺕ ﺃﺧﺭﻯ‬ ‫ﺕ ﻭﻣﻣﺎﺭﺳﺎ ٍ‬ ‫ﻟﺧﻁﺎﺑﺎ ٍ‬
‫ﺍﻟﺧﻁﺎﺑﺎﺕ ﺍﻟﺧﺭﺍﻓ ُﺔ ﻣﺛﻠﻣﺎ ﺳﻧﺭﻯ ﻣﻊ »ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬

‫ﻫﺫﺍ ﻣﺎ ْﺃﺩﺭﻛ ُﻪ ﺍﻟﻔﻳﻠﺳﻭﻑُ ﺍﻟﻔﺭﻧﺳﻲّ ﺍﻟﻣﻌﺎﺻ ُﺭ » ﻓﺭﻳﺩﻳﺭﻳﻙ‬

‫ﻟﻭﻧﻭﺍﺭ« ﻭﺗﺭﺟﻣ ُﻪ ﻣﻥ ﺧﻼﻝ ﻛ ّﻝ ﺃﻋﻣﺎﻟﻪ ﺗﻘﺭﻳﺑﺎ‪ .‬ﻟﻘﺩ ﻛﺗﺏ ﺍﻟﺭّﺟ ُﻝ‬
‫ﺃﻛﺛﺭ ﻣﻥ ﺧﻣﺳﻳﻥ ﻛﺗﺎﺑﺎ ﺗﺷﻬ ُﺩ ﻋﻧﺎﻭﻳ ُﻧﻬﺎ ﻋﻠﻰ ﺃ ّﻧﻪ ﺑﻘﺩﺭ ﺍﺣﺗﺭﺍﻣﻪ‬
‫ﻟﺧﺻﻭﺻﻳّﺔ ﺍﻻﺧﺗﺻﺎﺹ ﺍﻟّﺫﻱ ﺗ َﻛﻭﱠ َﻥ ﻓﻳﻪ‪ ،‬ﺃﻱ ﺍﻟﻔﻠﺳﻔﺔ‪ ،‬ﻓﺈ ّﻧﻪ ﺃﺭﺍﺩ‬
‫ﺃﻥْ ﻳﻧﻔﺗ َﺢ ﺑﻔﻛﺭﻩ ﻋﻠﻰ ﺃﺑﻌﺎﺩ ﺍﻟ ّﺗﺟﺭﺑﺔ ﺍﻹﻧﺳﺎﻧﻳّﺔ ﻛﻠّﻬﺎ‪ .‬ﻭﻛﺄ ّﻧﻪ ﻳﺭﻳﺩ‬
‫ﺗﺗﻣﺛﻝ ﻓﻲ ﺍﻻﺑﺗﻌﺎﺩ ﺑﻠُﻐﺗﻬﺎ‬ ‫ّ‬ ‫ﺍﻟﻘﻭ َﻝ ﺑﺫﻟﻙ ﺇﻥّ ﻣُﻬﻣّﺔ ﺍﻟﻔﻠﺳﻔﺔ ﻻ‬
‫ﻭﻣﻔﺎﻫﻳﻣﻬﺎ ﻋﻥ ﺍﻟﻌﺎﻟﻡ ﻭﺇ ّﻧﻣﺎ ﻫﻲ ﻣﺩﻋﻭّ ﺓ ﺇﻟﻰ ﺟﻌﻝ ﺗﻠﻙ ﺍﻟﻠّﻐﺔ ﻭﺗﻠﻙ‬
‫ﺍﻷﺩﻭﺍﺕ ﺍﻟﻣﻔﻬﻭﻣ ّﻳ ِﺔ ﻭﺳﺎﺋ َﻝ ﻻﺳﺗﻳﻌﺎﺏ ﺍﻟﻌﺎﻟﻡ ﻭﻓﻬﻣﻪ ﻭﺣُﺳْ ِﻥ‬
‫ﺗﻭﺟﻳﻬﻪ‪ .‬ﻓﻘﺩ ﻛﺗﺏ » ﻟﻭﻧﻭﺍﺭ« ﻓﻲ ﺍﻟﻔﻠﺳﻔﺔ ﻭﻓﻲ ﺍﻟﺳّﻭﺳﻳﻭﻟﻭﺟﻳﺎ‬
‫ﺕ)‪ (1‬ﺗﻣّﺕ ﺗﺭﺟﻣ ُﺗﻬﺎ‬ ‫ﻛﺗﺏ ﺭﻭﺍﻳﺎ ٍ‬
‫َ‬ ‫ﻭﺗﺎﺭﻳﺦ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻣﺳﺭﺡ‪ ،‬ﺑﻝ‬
‫ﺇﻟﻰ ﺃﻛﺛﺭ ﻣﻥ ﻋﺷﺭﻳﻥ ﻟﻐﺔ ﻋﺑﺭ ﺍﻟﻌﺎﻟﻡ‪ .‬ﻭﻟﻛ ّﻧﻪ ﻛﺗﺏ ﺧﺎﺻّﺔ‬
‫ﻧﺻﻭﺻًﺎ ﻟﺗﻘﺭﻳﺏ ﺍﻟﻔﻠﺳﻔﺔ ﻣﻥ ﻓﻬﻡ ﺍﻟﺟﻣﻬﻭﺭ ﺍﻟﻌﺭﻳﺽ)‪ .(2‬ﻟﻘﺩ‬
‫ﺍﺧﺗﺎﺭ » ﻟﻭﻧﻭﺍﺭ« ﻧﻬﺞ » ﺍﻟﻣﻔ ّﻛﺭﻳﻥ ﺍﻟﻣﺳﺗﻘﻠّﻳﻥ« ‪Penseurs‬‬
‫‪ privés‬ﺍﻟّﺫﻳﻥ ﻳﻁﻣﺣﻭﻥ ﺇﻟﻰ ﺟﻌﻝ ﺍﻟﻔﻠﺳﻔﺔ ﺃﺩﺍ ًﺓ ﻟﺗﻐﻳﻳﺭ ﺍﻟﺣﻳﺎﺓ‬
‫ﻭﺗﺣﺳﻳﻥ ﺷﺭﻭﻁﻬﺎ‪ ،‬ﻋﻠﻰ ﻧﻬﺞ » ﺍﻷﺳﺎﺗﺫﺓ ﺍﻟﻌﻣﻭﻣﻳّﻳﻥ«‬
‫‪ Professeurs publics‬ﺍﻟّﺫﻳﻥ ﺗﺟﻌﻠﻬﻡ ﻓﻠﺳﻔ ُﺗﻬﻡ ﺍﻟﻣﺟﺭّﺩﺓُ ﺑﻌﻳﺩﻳﻥ‬
‫ﻋﻥ ﺍﻟﺣﻳﺎﺓ ﻭﻗﺿﺎﻳﺎﻫﺎ‪ ،‬ﻓﻼ ﻳﻐﻳّﺭﻭﻥ ﻭﻻ ﻳ َﺳﺎﻫﻣﻭﻥ ﻓﻲ ﺗﺣﺳﻳﻥ‬
‫ﺷﺭﻭﻁ ﺣﻳﺎﺓ ﺍﻟﺑﺷﺭ‪ ،‬ﺑﻝ َﺗ ْﺑﻠَﻰ ﺃﻓﻛﺎﺭُﻫﻡ ﻓﻲ ﺭﻓﻭﻑ ﺍﻟﻣﻛﺗﺑﺎﺕ‬
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 ‫ﺍﻟﻣﻧﺳﻳّﺔ‪.‬‬

‫ﻭﻟﻛﻥْ ﻫﻝ ﺳﻳﺟﺩ » ﻟﻭﻧﻭﺍﺭ« ﺃﻓﺿ َﻝ ﻣﻥ ﺍﻟ ّﺩﺭﺱ ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ‬

‫ﺍﻟﻛﺛﻳﺭ ﻣﻥ‬ ‫َ‬ ‫ﻟﺗﺑﻠﻳﻎ ﻫﺫﻩ ﺍﻟﺭّﺳﺎﻟﺔ؟ ﻧﺟﻳﺏ ﻟﻠﻭﻫﻠﺔ ﺍﻷﻭﻟﻰ ﺑﺄ ّﻧﻪ ﻗﺩ ﻭﺟﺩ‬
‫ﺍﻟﻳﻧﺎﺑﻳﻊ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻛﺭ ﻭﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺳﻔﺔ ﻭﺃ ّﻧﻪ ﻟﻡ َﻳﺳﺟﻥ ﻋﻘﻠﻪ ﻓﻲ‬
‫ﻧﻁﺎﻕ ﺍﻟﺟﻐﺭﺍﻓﻳﺔ ﺍﻟﻐﺭﺑﻳّﺔ ﺑﻝ ﺳﺎﻓﺭ ‪ -‬ﻭﻫﻭ ﺍﻟﻣﻭﻟﻭﺩ ﻓﻲ ﺟﺯﻳﺭﺓ‬
‫ﺍﻟﺛﻘﺎﻓﺎﺕ ﺍﻷﺧﺭﻯ ﻟﻳﻛﺗﺷﻑ ﺁﻓﺎﻕ‬ ‫ﻣﺩﻏﺷﻘﺭ‪ -‬ﻓﻛﺭﺍ ﻭﺟﺳﺩﺍ ﺇﻟﻰ ﻋﺎﻟﻡ ّ‬
‫ﺍﻟ ّﺗﺟﺎﺭﺏ ﺍﻟﺭّﻭﺣﻳّﺔ ﻟﻠﺣﻛﻣﺔ ﺍﻟﺷﺭﻗﻳّﺔ ﻓﻲ ﺍﻟﻬﻧﺩ ﻭﺍﻟﺻّﻳﻥ ﻭﻏﻳﺭﻫﺎ‪.‬‬
‫ﻭﻟﻘﺩ ﻛﺗﺏ ﺍﻟﺭّﺟﻝ ﻋﻥ ﺍﻟﻬﻧﺩ ﻭﺍﻟ ّﺗﻳﺑﺕ ﺑﻳﻥ ‪ 1999‬ﻭ‪ 2001‬ﺑﺎﺣﺛﺎ‬
‫ﻋﻥ ﺍﻟ ّﺩﺭﺱ ﺍﻹﻳﺗﻳﻘﻲّ ﺍﻟّﺫﻱ ﻳﺳﺗﻔﻳ ُﺩﻩ ﺍﻟﺑﺷ ُﺭ ﻣﻥ ﺍﻟﺣﻛﻣﺔ ﺍﻟﺑﻭﺫﻳّﺔ)‪.(3‬‬
‫ﻭﻟﻛﻥّ » ﻟﻭﻧﻭﺍﺭ« ﻳﺗﺣ ّﺩﺙ ﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ﻋﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺎﻋﺗﺑﺎﺭﻩ‬
‫ﺗﺟﺭﺑﺔ ّﺃﺛﺭﺕ ﺗﺄﺛﻳﺭﺍ ﻋﻣﻳﻘﺎ ﻓﻲ ﺗﺟﺭﺑﺗﻪ‬ ‫ً‬ ‫ﺻﺩﻳﻘﺎ ﻟﻪ ﻭﺑﺎﻋﺗﺑﺎﺭﻩ‬
‫ﻣﻭﺍﺿﻊ ﻛﺛﻳﺭ ٍﺓ ﻣﻥ ﺍﻟﻛﺗﺎﺏ ﻟﻌ ّﻝ‬
‫َ‬ ‫ﺍﻟﻔﻛﺭﻳّﺔ ﻭﺍﻟﺭّﻭﺣﻳّﺔ‪ .‬ﺫ ّﻛﺭ ﺑﺫﻟﻙ ﻓﻲ‬
‫ﺃﺟﻣﻠَﻬﺎ ﻭﺃﺑﻠ َﻐﻬﺎ ﻣﺎ ﻳﻭﺭﺩﻩ ﻓﻲ ﺍﻟﻔﻘﺭﺓ ﺍﻷﺧﻳﺭﺓ ﻣﻥ ﺧﺎﺗﻣﺗﻪ ﻋﻧﺩﻣﺎ‬
‫ﻳﺳﺗﺷﻬﺩ ﺑﺎﻟﻛﻼﻡ ﺍﻟّﺫﻱ َﻗﺎﻟَ ُﻪ » ﺃﻧﺩﺭﻱ ﻛﻭﻧﺕ ﺳﺑﻭﻧﻔﻳﻝ« ‪André‬‬
‫‪ Compte-Sponville‬ﻋﻥ » ﺳﺑﻳﻧﻭﺯﺍ«‪ُ » :‬ﺗ َ‬
‫ﻭﺟ ُﺩ ُﻏ َﺭﻑٌ ﻛﺛﻳﺭﺓٌ‬
‫ﻓﻲ َﻣ ْﻧ ِﺯﻝ ﺍﻟﻔﻳﻠﺳﻭﻑِ ‪ ،‬ﻭ َﺗ َﻅ ﱡﻝ ﻏﺭﻓ ُﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻲ ﺍﻷﺟْ َﻣ َﻝ‬
‫ﺏ ﻓﻲ َﻧ َﻅ ِﺭﻱ‪ .‬ﻭﻻ َﻳ ُﻬ ﱡﻡ ﻓﻲ َﺭ ْﺃ ِﻳﻲ ﻣﺎ ﺇﺫﺍ ُﻛ ّﻧﺎ ﻻ‬
‫ﻭﺍﻷﺭ َﻗﻰ ﻭﺍﻷﺭْ َﺣ َ‬
‫ﺑﺷﻛﻝ ﻧﻬﺎﺋﻲﱟ !«‬
‫ٍ‬ ‫َﻧﺳْ ﺗﻁﻳﻊ ﺍﻹﻗﺎ َﻣ َﺔ ﻓﻳﻬﺎ‬

‫ﻳﺿﻳﻑ ﻣﻠﺣﻘﺎ ﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﺭﺳﺎﺋﻝ‬

‫َ‬ ‫ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﺭﺃﻯ ﺃﻥ‬
‫ﺗﺑﺎﺩﻟﻬﺎ ﻣﻊ ﺍﻟﻣﻔ ّﻛﺭ » ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ« ﺍﻟﺫﻱ ﻳُﻌﺗﺑﺭ ﺃﺣﺩ ﺃﺷﻬﺭ‬
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‫ﺍﻟﻣﺧﺗﺻّﻳﻥ ﻋﺎﻟﻣﻳّﺎ ﻓﻲ ﻓﻠﺳﻔﺔ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻭﻭﺍﺿ ٌﺢ ﺃﻥّ ﻣﺎ َﻳ ُﻬ ّﻡ‬
‫ﺍﻟﻣﺧﺗﺹّ ﺍﻷﻛﺎﺩﻳﻣﻲّ ﻣﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻳﺱ ﻫﻭ ﻣﺎ ﻳﻣﻛﻥ ﻟﻠﻘﺎﺭﺉ‬
‫ﺍﻟﻌﺎﺩﻱّ ﺃﻥ ﻳﺳﺗﻔﻳﺩَﻩ ﻣﻥ ﻓﻛﺭﻩ‪ .‬ﻳﻧﺷﻐﻝ ﺍﻟﻣﺧﺗﺹّ ﺑﺑﻧﺎء ﺍﻟ ّﻧﺳﻕ‬
‫ﺍﻟﻧﻅﺭﻱّ ﻭﺑﺎﻹﺷﻛﺎﻟﻳّﺎﺕ ﺍﻟﻣﻔﻬﻭﻣﻳّﺔ ﻭﺍﻟﻣﻧﻁﻘﻳّﺔ ﺍﻟّﺗﻲ ﻳﻁﺭﺣﻬﺎ ﺫﻟﻙ‬
‫ﺳﻕ ﻭﻋﻼﻗﺗﻪ ﺑﺗﺎﺭﻳﺦ ﺗﻁﻭّ ﺭ ﺍﻷﻓﻛﺎﺭ ﺍﻟﻔﻠﺳﻔﻳّﺔ‪ .‬ﺫﻟﻙ ﻫﻭ ﻣﺎ ﻋﻣﻝ‬ ‫ﺍﻟ ّﻧ ُ‬
‫ﻋﻠﻳﻪ » ﻣﺳﺭﺍﺣﻲ« ﻟﻌﻘﻭﺩ ﻁﻭﻳﻠﺔ ﻣﻥ ﺧﻼﻝ ﺇﻋﺎﺩﺓ ﺗﺭﺟﻣﺗﻪ‬
‫ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻟﻰ ﺍﻟﻔﺭﻧﺳﻳّﺔ)‪ (4‬ﻭﻣﻥ ﺧﻼﻝ ﺑﺣﻭﺙ ﻣﻁﻭّ ﻟﺔ)‪(5‬‬
‫ﻓﻲ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﻭﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺳﻔﺔ ﺑﺷﻛﻝ ﻋﺎ ّﻡ‪ .‬ﻟﻛﻥّ »ﻓﺭﻳﺩﻳﻙ‬
‫ﻟﻭﻧﻭﺍﺭ« ﻳﺧﺷﻰ ﺟﻣﻭﺩ ﺍﻟ ّﺗﺟﺭﻳﺩ ﻭﻻ ﻳﺭﻳﺩ ﺃﻥ ﻳﺳﺟﻥ ﻧﻔﺳﻪ‪ ،‬ﻭﺃﻥْ‬
‫ﻳﺳﺟﻥ ﺍﻟﻔﻠﺳﻔﺔ ﺑﺎﻟ ّﺗﺎﻟﻲ‪ ،‬ﻓﻲ ﻫﺫﺍ ﺍﻟﻘﻔﺹ‪ .‬ﻛﺎﻥ ﺃﺣ ُﺩ ﺍِﻋﺗﺭﺍﺿﺎﺗﻪ‬ ‫َ‬
‫ﻋﻠﻰ »ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺍﻟﻛﺗﺎﺏ ﻫﻭ ﻫﺫﺍ ﺍﻻ ّﺩﻋﺎء ﺑﺈﻣﻛﺎﻧﻳّﺔ ﺑﻧﺎء ﺍﻟﻌﺎﻟﻡ‬
‫ﻣﻧﻁﻘﻳّﺎ ﻣﻥ ﺧﻼﻝ ﺍﻟﻌﻘﻝ ﻭﺣﺩﻩ‪ .‬ﻓﻬﻭ ﻳﺭﻯ ﻓﻲ ﺫﻟﻙ ﺇﻓﻘﺎﺭً ﺍ ﻟﻠﻭﺟﻭﺩ‬
‫ﻭﺇﻗﺻﺎ ًء ﻟﻣﺎ ﻳﺯﺧﺭ ﺑﻪ ﻣﻥ ﺃﺑﻌﺎ ٍﺩ ﺃﺧﺭﻯ ﻻ ﻳﺳﺗﻭﻋﺑﻬﺎ ﺍﻟﻌﻘ ُﻝ‪ » :‬ﺃﻧﺎ‬
‫ﱠﺱ َﻋﻠَﻰ َﻣ ْﻧﻁِ ٍﻕ َﻫ ْﻧﺩَﺳﻲﱟ ‪.‬‬ ‫ﺑﺈﻣﻛﺎﻥ ﻗﻳﺎﻡ ﺃﻱّ َﻧ َﺳ ٍﻕ ﻣ َُﺅﺳ ِ‬ ‫ِ‬ ‫ﻻ ﺃﺅﻣِﻥُ‬
‫ﻭﺭﻏﻡ ﺍﻋﺗﺭﺍﻓﻲ ﺑﺄ ّﻧﻲ ﻻ ﺃﻓﻬ ُﻡ ﻣﻥ ﻧﺳﻕ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛ ّﻝ ﺗﻔﺎﺻﻳﻠَ ِﻪ‬
‫ﻹﻗﺭﺍﺭ ﻫﺫﺍ ﺍﻟ ﱠﻧ َﺳ ِﻕ ﺍﻟﻌﻘﻼﻧﻲﱢ‬
‫ِ‬ ‫ﺍﻟ ّﺩﻗﻳ َﻘ َﺔ ﻟﺯﻭﻣًﺎ‪ ،‬ﻓﺈ ّﻧﻲ ﻻ ﺃﺭﻯ ﺇﻣﻛﺎﻧﻳ ًّﺔ‬
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‫ﺍﻟﻭﺍﻗﻊ‪ .‬ﺃﻧﺎ ﻣُﻘ َﺗ ِﻧ ٌﻊ ﺑﺄﻥّ ﺍﻟﻌﻘ َﻝ‬
‫ِ‬ ‫ﺍﻟﺫﻱ ﻳُﻘ ﱢﺩﻡ َﺗﻔﺳﻳﺭً ﺍ َﻣ ْﻧﻁِ ﻘﻳّﺎ ﻟ َﻣﺟْ ﻣ ِ‬
‫ُﻭﻉ‬
‫ﺍﻟﻣﻧﻁﻘﻲﱠ ﻻ ﻳُﻣ ِﻛ ُﻧ ُﻪ ﺃﻥ ُﻳ َﻔﺳ َﱢﺭ ﻛ ﱠﻝ ﺷﻲ ٍء…« )ﺍﻟﺧﺎﺗﻣﺔ(‪.‬‬

‫ﺻﺣﻳﺢ ﺃ ّﻧﻪ ﻻ ﺑ ّﺩ ﻣﻥ ﺍﺣﺗﺭﺍﻡ ﺍﻟﻣﻧﻅﺎﺭ ﺍﻷﻛﺎﺩﻳﻣﻲّ ﻓﻲ ﻗﺭﺍءﺓ‬

‫ﺍﻟ ّﻧﺻﻭﺹ ﺍﻟﻔﻠﺳﻔﻳّﺔ ﻓﻲ ﺍﻟﺣ ّﺩ ﺍﻷﺩﻧﻰ ﺍﻟﻣﻁﻠﻭﺏ‪ :‬ﺍﺣﺗﺭﺍ ُﻡ ﺍﻟﻣﻔﺎﻫﻳﻡ‬
‫ﻭﺍﻟﻘﻭﺍﻋﺩ ﺍﻟﺧﺎﺻّﺔ ﺑﺎﻟّﻧﺳﻕ ﺍﻟﻔﻠﺳﻔﻲّ ﺍﻟّﺫﻱ ﻳﻛﻭﻥ ﻣﻭﺿﻭﻋًﺎ ﻟﻠ ّﺗﻌﻠﻳﻕ‬
‫ﻭﺍﻟ ّﺗﺄﻭﻳﻝ‪ .‬ﻭﻟﻛﻥّ ﺫﻟﻙ ﻻ ﻳﺟﺏ ﺃﻥْ ﻳﺣﻭﻝ ﺩﻭﻥ ﺗﻧﺯﻳﻝ ﺫﻟﻙ ﺍﻟﺧﻁﺎﺏ‬
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‫ﻓﻲ ﺳﻳﺎﻕ ﺍﻟﻌﻼﻗﺔ ﺍﻟّﺗﻲ ﻳﺟﺏ ﺃﻥ ﺗﻧﺷﺄ ﺑﻳﻧﻪ ﻭﺑﻳﻥ ﺍﻟ ّﻧﺎﺱ ﺧﺎﺻّﺔ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﺣﺎﻣﻼ ﻟﺭﺳﺎﻟﺔ ﺇﻳﺗﻳﻘﻳّﺔ ﻋﻅﻳﻣﺔ ﻣﺛ َﻝ ﺧﻁﺎﺏ » ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬
‫ﻭﻋﻧﺩﻣﺎ ﺍﻋﺗﺭﺽ » ﻣﺳﺭﺍﺣﻲ« ﻋﻠﻰ » ﻟﻭﻧﻭﺍﺭ« ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ‬
‫ﻏﻳﺭ ﺍﻟ ّﺩﻗﻳﻘﺔ ﻟـ‪ :Affect‬ﺑـ‪،sentiment :‬‬ ‫ِ‬ ‫ﺑﺎﺳﺗﺧﺩﺍﻣﻪ ﻟﻠ ّﺗﺭﺟﻣﺔ‬
‫ﻛﺎﻥ ﺟﻭﺍﺏ » ﻟﻭﻧﻭﺍﺭ« ﻭﺍﺿﺣً ﺎ‪ ،‬ﻭﻫﻭ ﺃ ّﻧﻪ ﻳُﺩﺭﻙ ﺫﻟﻙ ﻭﻟﻛ ّﻧﻪ‬
‫ﻳﺳﺗﺧﺩﻡ ‪ sentiment‬ﺃﺣﻳﺎﻧﺎ ﻟﺗﻘﺭﻳﺏ ﺍﻟﻔﻬﻡ ﺇﻟﻰ ﺍﻟ ّﻧﺎﺱ ﺍﻟﻳﻭﻡ‪،‬‬
‫ﺃﻛﺛﺭ ﻣﻥ ﻛﻠﻣﺔ ‪ .Affect‬ﻫﻭ‬ ‫َ‬ ‫ﺃﻭﻟﺋﻙ ﺍﻟّﺫﻳﻥ ﻳﺳﺗﺳﻳﻐﻭﻥ ﻫﺫﻩ ﺍﻟﻛﻠﻣﺔ‬
‫ﺇﺫﻥ ﻳﺣﺎﻓﻅ ﻋﻠﻰ ﺍﺣﺗﺭﺍﻣﻪ ﻟﻠ ّﻧﺳﻕ ﻭﺧﺻﻭﺻﻳّﺎﺗﻪ ﺍﻟﻣﻔﺎﻫﻳﻣﻳّﺔ ﻭﻟﻛ ّﻧﻪ‬
‫ﻻ ﻳﻧﺳﻰ ﺃ ّﻧﻪ ﻳﺗﻭﺟﻪ ﺑﺧﻁﺎﺑﻪ ﺇﻟﻰ ﺍﻟﺟﻣﻬﻭﺭ ﺍﻟﻌﺭﻳﺽ ﺍﻟّﺫﻱ ﻳﺭﻳﺩ‬
‫ﺇﻳﺻﺎﻝ ﺭﺳﺎﻟﺔ ﺫﻟﻙ ﺍﻟﻔﻳﻠﺳﻭﻑ ‪ »-‬ﺳﺑﻳﻧﻭﺯﺍ«‪ -‬ﺇﻟﻳﻪ‪ .‬ﻭﻛﺄﻥّ‬
‫»ﻟﻭﻧﻭﺍﺭ« ﻳﻘﻭ ُﻝ ﻟﻧﺎ ﺇ ّﻧﻪ ﻳﺭﻳﺩ ﺃﻥ ﻳﻧﺟﺢ ﺣﻳﺙ ﻓﺷﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻧﻔﺳُﻪ‪ ،‬ﻫﺫﺍ ﺍﻟّﺫﻱ ﺗﻌﺭّﺿﺕ ﻛﺗﺑﻪ ﻟﻠﻣﻧﻊ ﻭﺗﻌﺭّﺽ ﻫﻭ ﻟﻠﻣﻼﺣﻘﺔ‬
‫ﻭﺍﻻ ّﺗﻬﺎﻡ ﻭﻣﺣﺎﻭﻟﺔ ﺍﻟﻘﺗﻝ‪ .‬ﺇﻥّ ﻣﺎ ﻳﺭﻳﺩ » ﻟﻭﻧﻭﺍﺭ« ﺇﻳﺻﺎﻟﻪ ﻣﻥ‬
‫ﺧﻼﻝ ﺍﻟﻣﻌﺟﺯﺓ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﻫﻭ ﺭﺳﺎﻟﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻷﺯﻟﻳّﺔ ﺇﻟﻰ‬
‫ﺍﻹﻧﺳﺎﻧﻳّﺔ‪ .‬ﻟﻘﺩ ﻛﺎﻧﺕ ﺗﻠﻙ ﻫﻲ ﺭﺳﺎﻟ َﺔ ﺍﻟﻣﺳﻳﺢ ﻧﻔ َﺳﻬﺎ ﻫﻭ ﺍﻵﺧﺭ‪،‬‬
‫ﺕ ُﺗﺧﺎﻁﺏُ ﺍﻟﺧﻳﺎ َﻝ ﻣﺛﻠﻣﺎ‬ ‫ﺭﺳﺎﻟﺔ ﺃﺯﻟﻳّﺔ ﻭﺩﻭﻥ ﻭﺳﺎﻁﺔ ﻭﻻ ﻋﻼﻣﺎ ٍ‬
‫ﻳﺭﻳﺩ »ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬

‫ﺇﻥّ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻣﺳﻳ ُﺢ ﻭﻣﺎ ﺃﻋﺎﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﻭﻟَﻪ ﺑﻁﺭﻳﻘﺔ ﺃﺧﺭﻯ‬

‫)ﺍﻧﻅﺭ ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ‪ » :‬ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺍﻟﻣﺳﻳﺢ( ﻫﻭ ﺑﻭﺟﻪ ﻣّﺎ‬
‫ﻛﻭﻥُ ﻛ ّﻝ ﺍﻟﺑﺷﺭ ُﺭﺳ ًُﻼ ﺑﺎﻟﻘﻭّ ﺓ ) ﻗﺎﺩﺭﻳﻥ ﻋﻠﻰ ﺣﻣﻝ ﺍﻟﺭّﺳﺎﻟﺔ‬
‫ﺍﻷﺯﻟﻳّﺔ(‪ ،‬ﻭﺃﻥّ ﺫﻟﻙ ﺍﻟﻌﻘﻝ ﺍﻟﻛﻭﻧﻲّ ‪ -‬ﻣﺛﻠﻣﺎ ﺣ ّﺩﺩﻩ » ﺩﻳﻛﺎﺭﺕ« ﺑﺄ ّﻧﻪ‬
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‫ﻗﺳﻣﺔ ﺑﻳﻥ ﺍﻟﺑﺷﺭ« ‪ -‬ﻛﻔﻳ ٌﻝ ﺇﺫﺍ ﻣﺎ ﺍﺳ ُﺗ ْﺧ ِﺩ َﻡ‬ ‫»ﺃﻋﺩﻝ ﺍﻷﺷﻳﺎء‬
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‫ﺍﻟﺣﻘﺎﺋﻕ‬ ‫ﺍﺳﺗﺧﺩﺍﻣﺎ ﺳﻠﻳﻣﺎ ﺑﻘﻳﺎﺩﺓ ﺍﻟﺑﺷﺭ ﺇﻟﻰ ﺍﻟﺣﻘﺎﺋﻕ ﺍﻷﺯﻟﻳّﺔ‪ ،‬ﺗﻠﻙ‬
‫ﺍﻟّﺗﻲ ﺗﺳﺗﻁﻳﻊ ﻭﺣﺩﻫﺎ ﺇﺗﺎﺣﺔ ﺍﻟﻐﺑﻁ ِﺔ ﺍﻟﺗﺎ ّﻣ ِﺔ ﻭﺍﻟﺑﻬﺟ ِﺔ ﺍﻟﻣﻁﻠﻘ ِﺔ‪ .‬ﺗﻠﻙ‬
‫ﻫﻲ ﺍﻟﻣﻌﺟﺯﺓ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﺍﻟّﺗﻲ ﻳﺳﺗﻛﺷﻔﻬﺎ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏُ ﻭﻳﻘ ّﺩﻣﻬﺎ ﻟﻧﺎ‬
‫ﺕ ﺳﻬﻠ ٍﺔ ﻭﺑﻌﻳﺩ ٍﺓ ﻋﻥ ﺍﻟ ّﺗﻌﻘﻳﺩ ﺍﻷﻛﺎﺩﻳﻣﻲّ ﺍﻟّﺫﻱ ﻻ ﻳُﺳﺎﻋﺩ‬ ‫ﻓﻲ ﻋﺑﺎﺭﺍ ٍ‬
‫ﻋﻠﻰ ﺗﺑﻠﻳﻎ ﺍﻟﺭّﺳﺎﻟﺔ‪.‬‬

‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ »ﻟﻭﻧﻭﺍﺭ«‪ ،‬ﺗﺗﺟﻠّﻰ ﺭﺳﺎﻟ ُﺔ »ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺍﻟّﺗﻲ ﻳﺟﺗﻬﺩ‬

‫ﺍﻟﻘﺎﺭﺉ ﻣﻥ ﺃﺟﻝ ﻓﻬﻣﻬﺎ ﻣﻥ ﺧﻼﻝ ﻧﺳﻕ ﺍﻟﻣﻔﺎﻫﻳﻡ ﻭﺍﻟﻘﺿﺎﻳﺎ‬
‫ّﺟﻝ ﻧﻔﺳﻬﺎ‬ ‫ﻭﺍﻟﺑﺭﺍﻫﻳﻥ ﻭﺍﻟﺑﺩﻳﻬﻳّﺎﺕ ﻭﺍﻟﺣﻭﺍﺷﻲ‪ ،‬ﻓﻲ ﻣﺳﻳﺭﺓ ﺍﻟﺭ ِ‬
‫ﻭﺣﻳﺎﺗﻪ ﺍﻟﺧﺎﺻّﺔ ﻓﻲ ﺗﻔﺎﺻﻳﻠﻬﺎ ﺍﻟﺯﻣﻧﻳّﺔ ﺍﻟ ّﺩﻗﻳﻘﺔ‪ .‬ﻓﺈﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ‬
‫ﻧﻌﺭﻑ ﻣﻌﻧﻰ ﺍﻟﻣﻌﺟﺯﺓ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ‪ ،‬ﻳﻛﻔﻲ ﺃﻥ ﻧﺩﺭﻙ ﺃ ّﻧﻧﺎ ﺃﻣﺎﻡ‬
‫ﺍﻟﺣﻘﻳﻘﺔِ‪،‬‬ ‫ﺷﺧﺹ ﻟﻪ ﺳﻣﺎﺕ ﺧﺎﺻّﺔ‪ :‬ﺷﺧﺹٌ » ﻅ ّﻝ ﻭﻓﻳّﺎ ﻟِﺣُﺏّ َ‬
‫ﻭﺍﻟﻁﺎﺋﻔ ِﺔ ﻭﻋﻠﻰ‬ ‫ّ‬ ‫ﻁﻣﺄﻧﻳﻧ ِﺔ ﺍﻟﻌﺎﺋﻠ ِﺔ‬ ‫ﻣُﻔﺿﱢﻼ ﺣﺭ ّﻳ َﺔ ﺍﻟﺗ ْﻔﻛِﻳﺭ ﻋﻠﻰ ُ‬
‫ِ‬
‫ﻻﻧﺗﻬﺎﻛﺎﺕِ‪َ ،‬ﺗ ﱠﻡ‬ ‫ْﺷﻊ ﺍ ِ‬
‫ﺿﺣ ّﻳﺔ ﺃﺑ ِ‬ ‫َ‬ ‫ﻛﺎﻥ َ‬ ‫َ‬ ‫ﻟﻠﻔﻛﺭ ﺍﻟﺳّﺎﺋ ِﺩ‪ .‬ﻟﻘﺩ‬ ‫ِ‬ ‫ﻻ ْﻧ ِ‬
‫ﺳﻳﺎﻕ‬ ‫ﺍ ِ‬
‫ﺕ ﺍﻟ ّﺗﻬﺩﻳ ِﺩ ﺍﻟ ُﻣ َﺗﻭﺍﺻِ ِﻝ‪ ،‬ﻭﻟﻛ ﱠﻧ ُﻪ‬ ‫ﺎﺵ ﺗﺣْ َ‬ ‫ﺍﻟ ﱠﺗﻧ ﱠﻛ ُﺭ ﻟ ُﻪ ﻣِﻥ ِﻗ َﺑ ِﻝ ﺃَﻫْ ﻠِ ِﻪ ﻭ َﻋ َ‬
‫ﺳﻳﺭ ِﺗ ِﻪ‪ .‬ﻛﺎﻥ ﻋُﺭْ ً‬
‫ﺿﺔ ﻟﻠ َﻛﺭﺍ ِﻫ ّﻳ ِﺔ‬ ‫ﻟﻠﺧﻁ ﺍﻟﻣ َُﻭﺟﱢ ِﻪ ﻟ َﻣ َ‬ ‫ﱢ‬ ‫َﺑﻘ َِﻲ ﻭ ِﻓ ًّﻳﺎ ﺩﺍﺋﻣًﺎ‬
‫ّﺽ‬ ‫ﺽ ﻟﻠ َﻐ ْﺩ ِﺭ ﻭﻟ ِﻛ ﱠﻧ ُﻪ ﻟ ْﻡ َﻳ ْﻐ ِﺩﺭْ ﺃ َﺑ ًﺩﺍ‪َ .‬ﺗﻌﺭ َ‬‫ﻭﻟَ ِﻛ ﱠﻧ ُﻪ ﻟ ْﻡ َﻳ ْﻛ َﺭ ْﻩ ﺃﺑ ًﺩﺍ‪َ .‬ﺗﻌﺭﱠ َ‬
‫ﻛﺛﻳﺭ ﻣِﻥ‬ ‫ٍ‬ ‫ﺑﺄﺣ ٍﺩ َﻗ ﱡﻁ‪َ .‬ﺗ ﱠﻡ ﺷ ْﺗ ُﻣ ُﻪ ﻓﻲ‬ ‫َ‬ ‫ﻟﻠﺳﱡﺧﺭ َﻳﺔ ﻭﻟﻛ ّﻧ ٌﻪ ﻟ ْﻡ ﻳﺳ َﺗﺧِﻑﱠ‬
‫ﺑﺎﻋﺗﺩﺍﻝ‬
‫ٍ‬ ‫ﻋﺎﺵ ﺩﺍﺋﻣًﺎ‬
‫َ‬ ‫ﻳﺎﻥ ﻭﻟﻛﻥﱠ ﺭ ﱠﺩﻩُ ﻛﺎﻥ ﺩﺍﺋﻣًﺎ ﻫُﻭ ﺍﻻﺣﺗﺭﺍ َﻡ‪.‬‬ ‫ﺍﻷﺣْ ِ‬
‫ﺍﻧﺳﺟﺎﻡ ﻣﻊ ﺃَﻓﻛﺎﺭ ِﻩ« ) ﺍﻟﺧﺎﺗﻣﺔ(‪ .‬ﻓﻲ ﻫﺫﻩ ﺍﻟﺳّﻣﺎﺕ‬ ‫ٍ‬ ‫ﻭﻛﺭﺍﻣ ٍﺔ ﻭﻓﻲ‬
‫ﺕ ﺷﺧﺹ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﻣﺩﻯ ﺣﻳﺎﺗﻪ‪ ،‬ﺗﺗﺭﺍءﻯ ﻟﻧﺎ‬ ‫ﺍﻟّﺗﻲ َﻁ َﺑ َﻌ ْ‬
‫ﻓﻠﺳﻔ ُﺗﻪ ﻛﻠّﻬﺎ ﺍﻟّﺗﻲ ﺃﺭﺍﺩﻫﺎ ﺃﻥ ﺗﻛﻭﻥ ﻁﺭﻳﻘﺎ ﺇﻟﻰ ﺍﻟﻐﺑﻁﺔ‪ ،‬ﺃﻭ‬
‫ﺑﺎﻷﺣﺭﻯ ﺩﺭﺳًﺎ ﻳﺗﻛﺭّﻡ ﺑﻪ ﻋﻠﻰ ﺑﻧﻲ ﺟﻠﺩﺗﻪ‪ ،‬ﺣﺗﻰ ﻳﺻﺑﺢ ﻛ ّﻝ ﻭﺍﺣﺩ‬
‫‪١١‬‬
‫ﻣﻧﻬﻡ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺃﻥ ﻳﺻﻳﺭ ﻧﺑﻳّﺎ‪ ،‬ﻧﺑﻳّﺎ ﻋﻠﻰ ﻁﺭﻳﻘﺔ ﺍﻟﻣﺳﻳﺢ‪ ،‬ﻭﻟﻛﻥ‬
‫ﺧﺻﻭﺻًﺎ ﻋﻠﻰ ﻁﺭﻳﻘﺔ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻓﻔﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ‪ ،‬ﻳﺟﺩ‬
‫ﺃﻋﻣﻕ ﻟﺗﺟﺭﺑﺔ ﺍﻟﻌﻳﺵ ﺍﻟﻣﺷﺗﺭﻙ ﻭﻟﺳﺑﻝ‬ ‫َ‬ ‫ﺍﻟﻘﺎﺭﺉُ ﻁﺭﻳﻘﺎ ﺇﻟﻰ ﻓﻬﻡ‬
‫ﻣﻘﺎﻭﻣﺔ ﺍﻟ ّﺗﺭﺍﺟﻊ ﺍﻟّﺫﻱ ﺗﺷﻬﺩﻩ ﺍﻟ ّﺩﻳﻣﻘﺭﺍﻁﻳّﺎﺕ ﺍﻟﺣﺩﻳﺛﺔ ﺍﻟّﺗﻲ ﻳﺑﺩﻭ‬
‫ﺍﻷﺳﺱ ﺍﻟّﺗﻲ ﺍﻧﺑﻧﺕ ﻋﻠﻳﻬﺎ‪ ،‬ﻭﺍﻟّﺗﻲ‬ ‫ِ‬ ‫ﺃﺿﺣﺕ ﺗﺗﻣﻠّﺹ ﻣﻥ ﺗﻠﻙ‬ ‫ْ‬ ‫ﺃ ّﻧﻬﺎ‬
‫ﺍﻟﻛﺑﺎﺭ‪ .‬ﻭﻳﺟﺩ ﺃﻳﺿﺎ ﻣﻌﺎﻟﻡ ﺍﻟﺭّﺅﻳﺔ‬ ‫َ‬ ‫ﺃﺣ َﺩ ُﺑ َﻧﺎ ِﺗ َﻬﺎ‬
‫ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« َ‬
‫ﺍﻟّﺗﻲ ﻳﺗﻭﺟّﺏ ﻋﻠﻰ ﺍﻟﺑﺷﺭﻳّﺔ ﺇﻧﻣﺎﺅﻫﺎ ﻭﺗﻘﻭﻳ ُﺗﻬﺎ ﻟﻣﻘﺎﻭﻣﺔ ﺃﺷﻛﺎﻝ‬
‫ﺍﻟﺗﻁﺭّﻑ ﺍﻟ ّﺩﻳﻧﻲّ ﻭﺍﻟﺳﻳﺎﺳﻲّ ﻭﺍﻟﻬﻭﻭﻱّ ﺃ ًّﻳﺎ ﻛﺎﻥ ﺷﻛﻠُﻪ‪ .‬ﻭﻓﻲ ﻫﺫﺍ‬
‫ﺍﻟﻛﺗﺎﺏ ﺃﻳﺿﺎ‪ ،‬ﻳﻛﺗﺷﻑ ﺍﻟﻘﺎﺭﺉ ﻣﻧﻬﺟً ﺎ ﻟﻠﺣﻛﻣﺔ ﻛﻔﻳﻼ ﺑﺩﻓﻊ ﺍﻟﺑﺅﺱ‬
‫ﻭﺍﻻﺿﻁﺭﺍﺏ ﻭﺍﻟﺣﺯﻥ ﻋﻥ ﺷﺧﺻﻪ ﻛﻲ ﻳُﻘﻳ َﻡ ﻟﻧﻔﺳﻪ ﺣﻳﺎﺓ ﻣﻌﺗﺩﻟﺔ‬
‫ﻓﺻﻼ‪ ،‬ﻳﺷﺭ ُﺡ‬‫ً‬ ‫ﻋﺷﺭ‬
‫َ‬ ‫ﺗﻐﻣﺭﻫﺎ ﺍﻟﻐﺑﻁ ُﺔ‪ .‬ﻋﻠﻰ ﻣﺩﻯ ﺃﺭﺑﻌ َﺔ‬
‫»ﻟﻭﻧﻭﺍﺭ« ﻛﻳﻑ ﺗﻣ ّﻛﻥ ﻣُﻌﻠﱢ ُﻡ ﺍﻟﺣﻛﻣ ِﺔ ‪ » -‬ﺳﺑﻳﻧﻭﺯﺍ« ‪ -‬ﻣﻥ ﺇﻫﺩﺍء‬
‫ﺍﻟﺧﻼﺹ‪.‬‬
‫ِ‬ ‫ﻣﻣﻛﻥ ﺇﻟﻰ‬ ‫ٍ‬ ‫ﻁﺭﻳﻕ‬
‫ٍ‬ ‫ﺍﻟﺑﺷﺭ ﺃﻓﺿ َﻝ‬
‫ِ‬

‫ﻣﺣﻣّﺩ ﻋﺎﺩﻝ ﻣﻁﻳﻣﻁ‬

‫ﺟﺭﺟﻳﺱ‪/‬ﺗﻭﻧﺱ ‪ 10‬ﻓﺑﺭﺍﻳﺭ ‪2020‬‬

‫‪١٢‬‬
Par exp : L’Âme du monde (conte (1 ) �
initiatique, Nil Éditions, 2012) ; Cœur de cristal,
(conte, Robert Laffont, 2014) ; Le Secret
(roman, Albin Michel, 2001) ; L’Oracle della
.Luna (roman, Albin Michel, 2006)…etc

Par exp. : Le Temps de la responsabilité, (2) �

postface de Paul Ricœur (Essai, Fayard, 1991 ;
Collection «Pluriel», 2013) ; Le Bouddhisme en
France, essai, 1999 ; Petit Traité de vie
intérieure, essai, Plon, 2010 ; La puissance de la
joie, Fayard, 2015 ; Le livre de poche, août 2017
; La puissance de la joie, Fayard, 2015 ; Le livre
de poche, août 2017 ; Philosopher et méditer
avec les enfants, Albin Michel, 2016 ; Lettre
ouverte aux animaux (et à ceux qui les aiment),
.Fayard, 2017…etc

‫ﻭﺑﺎﻟﻌﺭﺑﻳّﺔ ﺻﺩﺭ ﻛﺗﺎﺏ » ﻓﺭﻳﺩﻳﺭﻳﻙ ﻟﻭﻧﻭﺍﺭ« ﺍﻟﻣﺻﻧﻑ ﺍﻟﻭﺟﻳﺯ‬

Petit Traité d’histoire des religions, ‫ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﺩﻳﺎﻥ‬
،(2012 ‫ ﺗﺭﺟﻣﺔ »ﻣﺣﻣﺩ ﺍﻟﺣ ّﺩﺍﺩ« )ﺩﺍﺭ ﺳﻳﻧﺎﺗﺭﺍ‬،essai, 2008
١٣
Du bonheur, un voyage ‫ ﺭﺣﻠﺔ ﻓﻠﺳﻔﻳّﺔ‬،‫ﻭﻛﺫﻟﻙ ﻓﻲ ﺍﻟﺳّﻌﺎﺩﺓ‬
‫ ﺗﺭﺟﻣﺔ »ﺧﻠﺩﻭﻥ‬،philosophique, essai, Fayard, 2013
La puissance ‫ ﻭﻗﻭﺓ ﺍﻟﻔﺭﺡ‬،(2016‫ﺍﻟﻧﺑﻭﺍﻧﻲ« ) ﺩﺍﺭ ﺍﻟﺗﻧﻭﻳﺭ‬
«‫ ﺗﺭﺟﻣﺔ » ﺃﻳﻣﻥ ﻋﺑﺩ ﺍﻟﻬﺎﺩﻱ‬،de la joie, Fayard, 2015
L’Oracle della Luna ‫ ﻭﺭﻭﺍﻳﺔ ﺭﺅﻯ ﻟﻭﻧﺎ‬،(‫)ﺩﺍﺭ ﺍﻟﺗﻧﻭﻳﺭ‬
«‫ ﺗﺭﺟﻣﺔ » ﺳﻠﻳﻡ ﻁﻧﻭﺱ‬،((roman, Albin Michel, 2006
…2008‫ﻋﻥ ﺩﺍﺭ ﺍﻟﺧﻳﺎﻝ ﻟﻠﻧﺷﺭ ﺑﺑﻳﺭﻭﺕ‬

Le Bouddhisme en France, essai, 1999 ; La (3) �

Rencontre du bouddhisme et de l’occident,
essai, Albin Michel, 2001 ; L’Épopée des
Tibétains entre mythe et réalité avec Laurent
.(Deshayes (essai, Fayard, 2002

Éthique, de Spinoza : Traduction, (4 ) �

Introduction, Commentaires et Index, Paris,
.PUF., 1990

Par exp: Le Corps et l’esprit dans la (5 ) �

philosophie de Spinoza, Paris, les Empêcheurs
١٤
de penser en rond, 1992 ; Spinoza, Paris,
Médicis-Entrelacs, 2005. ; 100 mots sur
l’Éthique de Spinoza, Paris, les Empêcheurs de
penser en rond, 2005 ; Le Désir et la réflexion
dans la philosophie de Spinoza, Paris, Gordon
…and Breach, 1972

١٥
 ‫ﻣﺩﺧﻝ‬
‫ﺍﻟﻔﻳﻠﺳﻭﻑُ ‪ -‬ﺍﻟﻣﻌﺟﺯﺓُ‬

‫ﺗﻛﻭﻥ ﺍﻟﺣﻳﺎﺓُ ﻗﺎﺩﺭ ًﺓ ﺃﺣﻳﺎ ًﻧﺎ ﻋﻠﻰ ِ‬

‫ﺍﻹ ْﺗ ِ‬
‫ﻳﺎﻥ ِﺑ ِﺣ َﻳ ٍﻝ ﻣُﺛﻳﺭ ٍﺓ ﻟﻠ ّﺩﻫﺷ ِﺔ‪.‬‬
‫َﺭﺟُﻼﻥ ﻣِﻥ ﺑﻳﻥ ﺃﻋﻅﻡ َﻋﺑﺎﻗﺭﺓ ﺍﻹﻧﺳﺎﻧ ّﻳﺔِ‪ ،‬ﻻ ﻳَﻔﺻِ ﻝ ﺑﻳﻥ ﺗﺎﺭﻳﺦ‬
‫ﺑﻛﺛﻳﺭ‬
‫ٍ‬ ‫ُﻼﻥ ﻋﺎﺷﺎ‬
‫ﻬﺭ‪َ .‬ﺭﺟ ِ‬ ‫ﺷ ِ‬ ‫ﻭﻻﺩ ِﺓ ﻛ ّﻝ ﻣِﻧﻬﻣﺎ ﺳﻭﻯ ﻣ ّﺩ ٍﺓ ﺗﻘ ﱡﻝ ﻋﻥ ﺍﻟ ّ‬
‫ﻣﺳﺎﻓﺔ ﻻ‬ ‫ً‬ ‫ﺍﻵﺧﺭ‬
‫ِ‬ ‫ﻣﻥ ﺍﻟ ّﺗﻭﺍﺿُﻊ ﻓﻲ ﻣﻧﻁﻘ ٍﺔ ﻳﺑﻌ ُﺩ ﻓﻳﻬﺎ ﺃﺣ ُﺩﻫﻣﺎ ﻋﻥ‬
‫ﺗﺯﻳ ُﺩ ﻋﻥ ﺑﺿﻌ ِﺔ ﻛﻳﻠﻣﺗﺭﺍﺕٍ‪ ،‬ﺛ ّﻡ ﻳُﻔﺎﺭﻕ ﻛ ﱞﻝ ﻣِﻧﻬﻣﺎ ﺍﻟﺣﻳﺎ َﺓ ﻓﻲ ﺳﻥﱢ‬
‫ﺷﺑﺎﺏ ﺗﻘﺭﻳﺑًﺎ ) ‪ 43‬ﻭ‪ (44‬ﻭﻫﻣﺎ ﻓﻘﻳﺭﺍﻥ ﺇﻟﻰ ﺩﺭﺟﺔ ﺃ ّﻧﻬﻣﺎ ﺗﺭﻛﺎ‬ ‫ﺍﻟ ّ‬
‫ﺍﻹﺷ َﻌﺎﻉ ﺍﻟّﺫﻱ َﺣﻘّﻘ ْﺗ ُﻪ ﺃَﻋﻣﺎﻟُﻬﻣﺎ‬ ‫ُﺩﻳﻭ ًﻧﺎ َﻟﻭ َﺭ َﺛﺗ ِِﻬ َﻣﺎ‪ .‬ﻭﺭﻏﻡ ﺑﻌﺽ ِ‬
‫ﺧﻼﻝ ﺣﻳﺎﺗِﻬﻣﺎ‪ ،‬ﻓﺈ ّﻧﻪ ﻟﻡ ﻳﻘﻊْ ﺍﻻﻋﺗﺭﺍﻑُ ﺑ َﻌﺑﻘﺭ ّﻳﺗِﻬﻣﺎ ﻭﻟﻡ ﻳُﺻﺑﺢ‬
‫ﺗﺄﺛﻳﺭﻫُﻣﺎ ﻛﻭﻧﻳّﺎ ﺇﻻ ّ ﺑﻌﺩ ﻗﺭﻧﻳﻥ ﻣﻥ ﺭﺣﻳﻠﻬﻣﺎ‪ .‬ﻟﻘﺩ ﻛﺎﻥ ﺃﺣﺩﻫﻣﺎ‬
‫ﺭﺳّﺎﻣًﺎ‪ ،‬ﺃﻣّﺎ ﺍﻵﺧﺭ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﻓﻳﻠﺳﻭﻓﺎ‪ .‬ﻭُ ﻟﺩ ﻛ ﱞﻝ ﻣﻧﻬﻣﺎ ﻓﻲ ﻫﻭﻟﻧﺩﺍ‬
‫ﺳﻧﺔ ‪ .1632‬ﻭﻟﻛﻥّ » ﻳﻭﻫﺎﻥ ﻓﺭﻣﻳﺭ« ‪Johannes Vermeer‬‬
‫ﻭ»ﺑﺎﺭﻭﺥ ﺳﺑﻳﻧﻭﺯﺍ« ‪ Baruch Spinoza‬ﻟﻡ ﻳﻠﺗﻘﻳﺎ ﺃﺑﺩﺍ‪ .‬ﺑﻝ ﺇ ّﻧﻪ‬
‫ُﺩﻫﺵ ﺑﻳﻥ‬ ‫ﺑﺎﻹﺿﺎﻓ ِﺔ ﺇﻟﻰ ﺳِ ﻳﺭ َﺗﻳ ِْﻬﻣﺎ ﻳُﻭﺟﺩ ﻋﻧﺻ ُﺭ ﻗﺭﺍﺑ ٍﺔ ﻣ ٍ‬
‫َﻋﻣﻠﻳ ِْﻬﻣﺎ‪ :‬ﻫﺫﺍ ﺍﻟ ُﻌ ْﻧﺻ ُﺭ ﻫُﻭ ﺍﻟﺿّﻭ ُء ‪ .La lumière‬ﻓﻘﻳﻣ ُﺔ ﺇﺿﺎء ِﺓ‬
‫ﺕ‬ ‫ﻣﺛﻝ ﺻ ًﺩﻯ ﻟﻺﺿﺎءﺍ ِ‬ ‫ﺕ ﺍﻟ ّﺩﺍﺧﻠ ّﻳ ِﺔ ﻟﺩَﻯ » ﻓﺭﻣﻳﺭ« ُﺗ ّ‬ ‫ﺍﻟﻔﺿﺎءﺍ ِ‬
‫ﺍﻹﻧﺳﺎﻥ‬‫َ‬ ‫ﺍﻟﺑﺭﻫﺎﻧ ّﻳ ِﺔ ﺍﻟّﺗﻲ ﻳُﻘ ّﺩﻣﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ«‪ :‬ﺇ ﱢﻧﻬﺎ َﺗﺟﻌﻠﻧﺎ ﻧﺭﻯ‬
‫ﻭﺍﻟﻌﺎﻟ َﻡ ﺑﻁﺭﻳﻘ ٍﺔ ﻣُﺧﺗﻠﻔ ٍﺔ‪.‬‬

‫‪١٦‬‬
 ‫ﺍﻛﺗﺷﻔﺕ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻓﺗﺭﺓ ﻣُﺗﺄ ّﺧﺭﺓ ﺟ ّﺩﺍ‪ ،‬ﻭﻟﻛﻥّ‬
‫ُ‬ ‫ﺃﻣّﺎ ﺃﻧﺎ ﻓﻘﺩ‬
‫ﺕ ﺍﻷﻋْ َﻣ ِﻕ ﺃﺛﺭً ﺍ ﻓﻲ ﻭُ ﺟﻭﺩﻱ‪ .‬ﺫﻟﻙ‬ ‫ﺍﻷﻣﺭ ّ‬
‫ﻣﺛ َﻝ ﺃﺣ َﺩ ﺍﻻﻛﺗﺷﺎﻓﺎ ِ‬ ‫َ‬ ‫ﺫﻟﻙ‬
‫ﻳﺅﺛﺭ‬‫ﻫﻭ ﻣﺎ ﺟﻌﻠﻧﻲ ﺃُﺩﺭﻙ ﻟﻣﺎﺫﺍ ﻛﺎﻥ » ﻓﺭﻣﻳﺭ« ﻫﻭ ﺍﻟﺭﺳّﺎﻡ ﺍﻟّﺫﻱ ّ‬
‫ﻓﻲّ ﺃﻛﺛﺭ ﻣﻥ ﻏﻳﺭﻩ‪ :‬ﻓ َﻌﻠَﻰ ﻏِ ﺭﺍﺭ ﻓﻠﺳﻔ ِﺔ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺃﻧﺎ ﺃَﺷ ُﻌ ُﺭ‬
‫ﻧﺳﺟﺎﻡ ﺍﻟّﺫﻱ َﺗﻛﺷﻔﻪ ﺍﻹﺿﺎءﺓُ ﻓﻲ ﻟﻭﺣﺎﺗِﻪ ﺃﺛﺭً ﺍ ﻣُﺭﻳﺣً ﺎ ﺟ ّﺩﺍ‬
‫ِ‬ ‫ﺑﺄﻥّ ﻟ ِْﻼ‬
‫ﻓﻲ ﺍﻟ ّﻧ ِ‬
‫ﻔﺱ‪.‬‬

‫ﺍﻟﺑﺭﺍﻣﺞ ﺍﻟﺭّﺳﻣﻳﺔ ﻋﻧﺩﻣﺎ ُﻛﻧﺕ‬ ‫ِ‬ ‫ﻟﻡ ﻳ ُﻛﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣ َ‬

‫ُﺩﺭﺟً ﺎ ﻓﻲ‬
‫ﺍﻟﺛﻣﺎﻧﻳﻧﺎﺕ ‪َ .‬ﻓﻠَ ْﻡ ﻳﺗ ّﻡ‬ ‫ﺃَ ْﺩﺭُﺱُ ﺍﻟﻔﻠﺳﻔ َﺔ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ ﺧﻼﻝ ﺑﺩﺍﻳﺔ ّ‬
‫ﺩﺭﻭﺱ ﺍﻟﻔﻠﺳﻔ ِﺔ ﺍﻟﺳﻳﺎﺳ ّﻳ ِﺔ‪ .‬ﻭﻟﻡ ﺃَ ُﻛﻥْ‬
‫ِ‬ ‫ﺍﻟﺗﻌﺭّﺽُ ﻟﻪ ﺇﻻ ّ ﻓﻲ ﺃﺣ ِﺩ‬
‫ﺃﺻﻝ ﺑﺭﺗﻐﺎﻟﻲّ ‪ ،‬ﻭﺍﻟّﺫﻱ‬ ‫ٍ‬ ‫ﻓﻛﺭ ﻫﺫﺍ ﺍﻟﻔﻳﻠﺳﻭﻑِ ﺍﻟﻳﻬﻭﺩﻱﱢ ﻣِﻥ‬ ‫ﻑ َ‬ ‫ِﻷَ ْﻛ َﺗﺷِ َ‬
‫ﻋﺎﺵ ﻓﻲ ﻫﻭﻟﻧﺩﺍ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ‪ّ ،‬ﺇﻻ ﺳﻧﺔ ‪ 2012‬ﺧﻼﻝ‬ ‫َ‬
‫ﺗﺄﻟﻳﻔﻲ ﻟﻛﺗﺎﺑﻲ ﻓﻲ ﺍﻟﺳّﻌﺎﺩﺓ‪ ،‬ﺭﺣﻠ ُﺔ ﻓﻠﺳﻔﻳﺔ ‪Du Bonheur, un‬‬
‫‪ .voyage philosophique‬ﺇﻥّ َﻣﻥْ ﺑﺎ َﺩ َﺭ ﻣﺷﻛﻭﺭً ﺍ ﺑﻣُﺳﺎﻋﺩﺗﻲ‬
‫ﻋﻠﻰ ﻗﺭﺍء ِﺓ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ‪ ،L’Éthique‬ﺻﺩﻳﻘﺎﻥ ﻳﺗﻣ ّﺗ ِ‬
‫ﻌﺎﻥ‬
‫ﺑﻣﻌﺭﻓ ٍﺔ ﺩﻗﻳﻘﺔ ﺑـ»ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻭﻫُﻣﺎ » ﺭﺍﻓﺎﺋﻳﻝ ﺇﻧﺗﻬﻭﻓﻥ«‬
‫‪Bruno‬‬ ‫‪ Raphaël Enthoven‬ﻭ»ﺑﺭﻭﻧﻭ ﺟﻳﻭﻟﻳﺎﻧﻲ«‬
‫‪ ،Giuliani‬ﻭﻛﺎﻥ ﻟﺗﻠﻙ ﺍﻟﻘﺭﺍءﺓ َﻭ ْﻗ ُﻊ ﺍﻟﺻّﺎﻋﻘ ِﺔ ﻓﻲ ﻧﻔﺳﻲ‪ .‬ﺃﻭّ ﻻ‪- ،‬‬
‫ﻭﻛﻣﺎ َﻳﺣﺻُﻝ ﻓﻲ ﻛ ﱢﻝ ﺣﺎﻻﺕ ﺍﻟﻭﻗﻭﻉ ﻓﻲ ﺍﻟﺣﺏّ ﺍﻟّﺗﻲ َﻳﻠ َﻌﺏُ ﻓﻳﻬﺎ‬
‫ﻛﺛﻳﺭ ﻣﻥ‬ ‫ٍ‬ ‫ﺏ ﻋﻠﻰ‬ ‫ﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎ ِ‬ ‫ﺍﻟ ّﺗﺷﺎ ُﺑ ُﻪ ﺃﺛﺭً ﺍ ﺣﺎﺳﻣًﺎ‪ -‬ﻷ ّﻧﻧﻲ َﻋ َ‬
‫ﺛﺭ ُ‬
‫ﺕ ﺍﻟّﺗﻲ ﺗﺗﻣﻳّﺯ ﺑﻬﺎ ﺭُﺅﻳﺗﻲ ﺍﻟﺧﺎﺻّﺔ ﻟﻠﻌﺎﻟَﻡ‪ .‬ﻭﺛﺎﻧﻳﺎ‪ :‬ﻷ ّﻧﻪ ﻗﺎﺩَﻧﻲ‬ ‫ﺍﻟﺳّﻣﺎ ِ‬
‫ﻗﺑﻝ‪ ،‬ﻭﺩَﻓﻌﻧﻲ ﺇﻟﻰ ﻁﺭْ ِﺡ‬ ‫ﺏ ﻟ ْﻡ ﺃَﻛﻥْ ﻗﺩ ﺍﺳﺗ ْﻛﺷﻔ ُﺗﻬﺎ ﻣﻥ ٍ‬ ‫ﺇﻟﻰ ُﺩﺭﻭ ٍ‬
‫ﺃﺳﺋﻠ ٍﺔ ﺟﺩﻳﺩﺓ ﻭﺻﺎﺋﺑ ٍﺔ‪ .‬ﺃﻧﺎ ﺍﻟﻳﻭﻡ‪ ،‬ﻭﻣﻧﺫ ﺧﻣﺱ ﺳﻧﻭﺍﺕ‪ ،‬ﺃُﻋﺎﺷِ ُﺭ‬
‫‪١٧‬‬
 ‫ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﺑﺷﻛﻝ ﻳﻭﻣﻲّ ﺗﻘﺭﻳﺑﺎ‪ .‬ﻟﻘﺩ ﺃﺿﺣﻰ ﺻﺩﻳﻘﺎ ﻋﺯﻳﺯﺍ ﻋﻠﻲّ‬ ‫َ‬
‫ﺻﻣﻳﻡ‬ ‫ٌ‬
‫ﻛﺎﻣﻧﺔ ﻓﻲ‬ ‫ﺭﻏﻡ ﻋﺩﻡ ﺍ ّﺗﻔﺎﻗﻲ ﻣﻊ ﻛ ّﻝ ﺃﻓﻛﺎﺭﻩ‪ .‬ﺇﻥّ ﺍﻟﻐﺑﻁ َﺔ‬
‫ِ‬
‫ﻓﻠﺳﻔﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺎﻟ ّﺭﻏﻡ ﻣﻥ ﺍﻟﻣ َِﺣ ِﻥ ﺍﻟﻛﺛﻳﺭ ِﺓ ﺍﻟّﺗﻲ َﻋﺭﻓﻬﺎ ﺧﻼﻝ‬
‫ﺏ ﺑﻌﺩ‬ ‫ﺣﻳﺎﺗِﻪ ﺍﻟﻘﺻﻳﺭﺓ‪ .‬ﻭﻟﻘﺩ َﺣﻔّﺯﻧﻲ ﺗﺄﺛﻳ ُﺭ ﺍﻟﺭّﺟﻝ ﻋﻠﻲّ ﻛﻲ ﺃَﻛ ُﺗ َ‬
‫ﺫﻟﻙ ﺑﺳﻧﺗﻳﻥ ﻛﺗﺎﺑﻲ ﺳﻠﻁﺎﻥ ﺍﻟﻐﺑﻁﺔ ‪La Puissance de la joie‬‬
‫ﻧﺕ ﺃﻧﺎ ﺃﻳﺿًﺎ ﺃَ ُﻣ ّﺭ ﻓﻳﻪ ﺑﻣﺣﻧ ٍﺔ ﺻﻌﺑ ٍﺔ‪.‬‬
‫ﺕ ُﻛ ُ‬
‫ﻓﻲ ﻭﻗ ٍ‬

‫ﻣ َِﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺃﻥّ ﻗﺭﺍءﺓ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻭﻫﻭ ﺃﻫ ّﻡ ﻛﺗﺏ‬

‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻟﻳﺳﺕ ﺑﺎﻟﺳّﻬﻠﺔ‪ .‬ﻓﻘﺩ ﻗﺭﺃﺗﻪ ﻋﺩﻳﺩ ﺍﻟﻣﺭّﺍﺕ‪ .‬ﻭﻻ ﺗﺯﺍﻝ‬
‫ﻣَﻘﺎﻁِ ُﻊ ﻛﺛﻳﺭﺓ ﻣِﻧﻪ ﻏﻳﺭ ﻣﻔﻬﻭﻣ ٍﺔ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻲّ ‪ .‬ﻭﻟﻛﻥ َﻣﻬْﻣﺎ ﻛﺎﻧﺕ‬
‫ﺕ ﻛﺛﻳﺭ ٍﺓ َﺗﺻْ ﻘُ ُﻝ ﻓِﻛﺭﻱ‬
‫ﺍﻟﺻّﻌﻭﺑﺎﺕ‪ ،‬ﻓﺈ ّﻧﻲ ﺃﺳﺗﻣ ّﺩ ﻣﻧﻪ ﺇﺿﺎءﺍ ٍ‬
‫ﺑﻌﺙ ﻓﻲ ﻧ ْﻔﺳﻲ ﺍﻟﺣﻣﺎﺳ َﺔ ﻭ ُﺗﻐﻳّﺭ ﻧﻅﺭﺗﻲ ﺇﻟﻰ ﺍﻷﺷﻳﺎء ﺃﺣﻳﺎﻧﺎ‬ ‫ﻭ َﺗ ُ‬
‫ﻓ ُﺗﺳﺎﻋِ ُﺩﻧﻲ ﻋﻠﻰ ﺣﻳﺎ ٍﺓ ﺃﻓﺿ َﻝ‪ .‬ﺇﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺃﺣﺩ ﻫﺅﻻء‬
‫ﺹ ﻣّﺎ‪ .‬ﻓﻣِﻥ‬ ‫ﺗﻐﻳﻳﺭ ] َﻣﺟْ َﺭﻯ[ ﺣﻳﺎ ِﺓ ْ‬
‫ﺷﺧ ٍ‬ ‫ِ‬ ‫ﺍﻟﻛ ّﺗﺎﺏ ﺍﻟﻘﺎﺩﺭﻳﻥ ﻋﻠﻰ‬
‫»ﺑﺭﻏﺳﻭﻥ« ‪ Bergson‬ﺇﻟﻰ » ﺃﻳﻧﺷﺗﺎﻳﻥ« ‪ ،Einstein‬ﺛﻣّﺔ ﻋﺩﺩ‬
‫ﺍﻟﻛﺑﻳﺭ‬
‫ِ‬ ‫ﺻﻰ ﻣﻥ ﺍﻟﻣُﻔ ّﻛﺭﻳﻥ ﺍﻟﻛﺑﺎﺭ ِﻣﻣّﻥ ﺍﻋﺗﺭﻓﻭﺍ ﺑﻔﺿﻠِﻪ‬ ‫ﻻ ﻳُﺣْ َ‬
‫ﻋﻠﻳﻬ ْﻡ‪.‬‬

‫ﺷﻬﺎﺩﺓ » ﻏﻭﺗﻪ«‬ ‫ﻭﻟﻛ ّﻧﻲ ﺃﺭﻏﺏ ﻫﻧﺎ ﻓﻲ ﺍﻻﻛﺗﻔﺎء ﺑﺗﻘﺩﻳﻡ‬

‫ﻣﻥ ﺍﻟﺻ ّْﺩ ِﻕ ﻋﻥ‬ ‫‪ Goethe‬ﻷ ّﻧﻬﺎ ُﺗﻌﺑّﺭ ﺑﺻﻭﺭﺓ ﻓﻳﻬﺎ ﺍﻟﻛﺛﻳﺭ‬
‫ﺙ‬‫ﺇﻧﺎﺭ َﺓ ﻋُﻘﻭﻟِﻧﺎ ﻭ َﺑ ﱢ‬ ‫ّ‬
‫ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟّﺗﻲ ﻳﺳﺗﻁﻳ ُﻊ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻭﺍﺳﻁﺗِﻬﺎ‬
‫ﻳﺑﺩﻭ ﻓﻳﻬﺎ ﻣِﺯﺍﺟُﻧﺎ‬ ‫ﺍﻟﺳّﻛﻳﻧ ِﺔ ﻓﻲ ﻗُﻠﻭﺑﻧﺎ‪ ،‬ﺣ ّﺗﻰ ﻓﻲ ﺍﻟﺣﺎﻻﺕ ﺍﻟّﺗﻲ‬
‫‪١٨‬‬
‫ﻣُﺧﺗﻠﻔﺎ ﺟ ًّﺩﺍ ﻋﻥ ﻣِﺯﺍ ِﺟﻪ‪ .‬ﻭﻫﺎ ُﻛ ْﻡ ﻣﺎ ﻗﺎﻟﻪ ﻛﺎﺗﺏ ﻓﺎﻭﺳﺕ‪ Faust‬ﻓﻲ‬
‫ﻣﺫ ّﻛﺭﺍﺗﻪ ‪:Mémoires‬‬

‫ﺭﺟﻝ ﻏﻳﺭ ﻋﺎﺩﻱّ ‪ .‬ﺻﺣﻳﺢ‬ ‫ٍ‬ ‫ﻭﻣﺫﻫﺏ‬

‫َ‬ ‫ﺑﺕ ﺷﺧﺻ ّﻳ َﺔ‬ ‫»ﻟﻘﺩ ﺍﺳﺗﻭ َﻋ ُ‬
‫ﻅﺭ‪ ،‬ﺇﻻ ّ‬ ‫ﺍﺳﺗﺭﺍﻕ ﺍﻟ ّﻧ ِ‬
‫َ‬ ‫ﺃﻥّ ﺫﻟﻙ ﻛﺎﻥ ﺑﺻﻭﺭﺓ ﻏﻳﺭ ﺗﺎ ّﻣ ٍﺔ ﻭﻓﻲ ﻣﺎ ﻳ ِ‬
‫ُﺷﺑﻪ‬
‫ﺃ ّﻧﻧﻲ ﺃَﺷﻌُﺭ ﺑﺗﺄﺛﻳﺭﻩ ﺍﻟﻛﺑﻳﺭ ﻋﻠﻲّ ‪ .‬ﺇﻥّ ﻫﺫﺍ ﺍﻟﻌﻘﻝ ﺍﻟّﺫﻱ ﺃﺣﺩﺙ ﻓﻲ‬
‫ﺗﺄﺛﻳﺭﻩُ ﻓﻲ ﺃُﺳﻠﻭﺏ ﺗﻔﻛﻳﺭﻱ‬ ‫َ‬ ‫ﻧﻔﺳﻲ ﺃﺛﺭً ﺍ ﺣﺎﺳﻣًﺎ‪ ،‬ﻭﺍﻟّﺫﻱ ﺃَﻓﺗﺭﺽ ﺃﻥّ‬
‫ﺕ‬ ‫ﻛﺎﻥ ﻋﻣﻳ ًﻘﺎ ﻫﻭ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻭﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﻓﺈ ّﻧﻲ ﺑﻌﺩ ﺃﻥ َﺑ َﺣ ْﺛ ُ‬
‫ﺟﺩﻭﻯ ﻋﻥ ﻭﺳﻳﻠ ٍﺔ ﻟﺻ ْﻘ ِﻝ ﻁﺑﻳﻌﺗﻲ ﺍﻟﻐﺭﻳﺑﺔ‪،‬‬ ‫ﻣﻛﺎﻥ ﺩﻭﻥ ْ‬ ‫ٍ‬ ‫ﻓﻲ ﻛ ّﻝ‬
‫ﺍﻧﺗﻬﻰ ﺑﻲ ﺍﻟﻣﻁﺎﻑُ ﻋﻧﺩ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﻟﻬﺫﺍ ﺍﻟﻔﻳﻠﺳﻭﻑ‪ .‬ﻓﻣﺎ ﺗﻣ ّﻛ ُ‬
‫ﻧﺕ‬
‫ﺿﻌ ُﻪ ﻓﻳﻪ‬ ‫ﺍﺳﺗﻁﻌﺕ ﺃﻥ ﺃَ َ‬
‫ُ‬ ‫ﻣِﻥ ﺍِﺳﺗ ِْﺧﻼﺻِ ِﻪ ِﻣﻥْ ﻫﺫﺍ ﺍﻟﻌﻣﻝ‪ ،‬ﻭﻣﺎ‬
‫ﺛﺭﺕ ﻓﻳﻪ ﻋﻠﻰ َﻣﺎ‬ ‫ِﻣ ّﻧﻲ‪ ،‬ﻫ َُﻭ ِﻣﻣّﺎ ﻻ ُﻳ ْﻣ ِﻛ ُﻧﻧِﻲ َﺗ ْﻔﺳﻳ ُﺭﻩُ‪ ،‬ﻭﻟﻛ ّﻧﻲ َﻋ ُ‬
‫ﻟﻘﺩ ﺑﺩﺍ ﻟﻲ ﺃﻥّ ﺃﻓ ًﻘﺎ ﺷﺎﺳﻌًﺎ ﻭ ُﺣ ًّﺭﺍ ﻗﺩ ﺍﻧﻔﺗﺢ ﺃﻣﺎﻣﻲ‬ ‫ُﻳ َﺳ ﱢﻛﻥُ ﺍﻧﻔﻌﺎﻻﺗﻲ‪ْ .‬‬
‫ﻟﺭﺅﻳﺔ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺣﺳّﻲ ﻭﺍﻟﻌﺎﻟﻡ ﺍﻷﺧﻼﻗﻲّ ]…[‪ .‬ﺑﻘﻲ ﺃ ّﻧﻪ ﻻ ُﻳ ْﻣﻛِﻧﻧﺎ ﻓﻲ‬
‫ﻛﻭﻥ ﺍﻟﻠّﻘﺎءﺍﺕ ﺍﻷﻛﺛﺭ ﺣﻣﻳﻣﻳ ًّﺔ َﺗ ْﻧ ُﺗ ُﺞ ﺃﻳﺿﺎ ﻋﻥ‬ ‫َ‬ ‫ﺍﻟﺣﻘﻳﻘ ِﺔ ﺃﻥ ُﻧ ْﻧﻛ َِﺭ‬
‫ّﻛﻭﻥ ﻓﻲ‬ ‫ُﺙ ﺍﻟﺳ َ‬ ‫ﻛﺎﻥ ﻫﺩﻭ ُء » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺫﻱ َﻳﺑ ّ‬ ‫ﻓﻘﺩ َ‬ ‫ﺍﻟ ّﺗﻧﺎﻗﺿﺎﺕ‪ْ .‬‬
‫ﻛ ﱢﻝ ﺷﻲ ٍء ﻣُﻧﺎﻗِﺿﺎ ﻟِ َﺗ َﺣ ﱡﻔ ِﺯﻱ ﻟ َِﺯﺣْ َﺯ َﺣ ِﺔ ﻛ ّﻝ ﺷﻲء‪ .‬ﻟﻘﺩ ﻛﺎﻥ ﻣﻧﻬﺟُﻪ‬
‫ﺍﻟﺭﻳﺎﺿﻲﱡ ﻣُﺗﻧﺎﻗﺿﺎ ﻣﻊ ﻣِﺯﺍ ِﺟﻲ ﺍﻟﺷﺧﺻﻲّ ﻭﻣﻊ ﺗﻭﺟﱡ ﻬﻲ ﺍﻟﺷﻌﺭﻱّ ‪.‬‬
‫ُﺅﺧﺫ ﻋﻠﻰ ﺃ ّﻧﻪ ﻣٌﺗﻧﺎﻓ ٌﺭ ﻣﻊ‬ ‫ﻭﻟﻛﻥّ ﻫﺫﺍ ﺍﻟﻣﻧﻬﺞ ﺍﻟﺻّﺎﺭﻡ ﺍﻟّﺫﻱ ﻳ َ‬
‫ﺍﻟﻣﺳﺎﺋﻝ ﺍﻷﺧﻼﻗﻳّﺔ‪ ،‬ﻫﻭ ﺫﺍﺗﻪ ﻣﺎ ﺟﻌﻝ ﻣ ّﻧﻲ ﺗﻠﻣﻳﺫﺍ ﺷﻐﻭﻓﺎ ﻭﻣﻥ ﺑﻳﻥ‬
‫ْﺕ ﻧﻔﺳﻲ ﻟﻬﺫﻩ ﺍﻟﻘﺭﺍءﺓ‬ ‫ﺃﻛﺛﺭ ﺍﻟﻣُﻌْ َﺟﺑﻳﻥ ﺍﻗﺗﻧﺎﻋًﺎ ﺑﻪ]…[‪ .‬ﻟﻘﺩ ﻭﻫﺑ ُ‬
‫ِﺕ ﺇﻟﻰ ﺣﻳﺎﺗﻲ ﺍﻟﺑﺎﻁﻧﻳّﺔ‪ ،‬ﺃَ ّﻧﻲ ﻟ ْﻡ ﺃَﻋْ ُﺛﺭْ َﻗ ﱡﻁ ﻋﻠﻰ‬ ‫ﻭﺍﻋﺗﻘﺩﺕ‪ ،‬ﻭﺃﻧﺎ ﺃَ ْﻟ َﺗﻔ ُ‬
‫ُ‬
‫ﻧﻅﺭ ٍﺓ ﺇﻟﻰ ﺍﻟﻌﺎﻟَ ِﻡ ﺑﻬﺫﺍ ﺍﻟﻭﺿﻭﺡ«)‪.(6‬‬
‫‪١٩‬‬
‫ﺷﺩﻳﺩﺓ ﻫﻭ ﺍﻟ ّﺗﻧﺎﻗﺽُ ﺑﻳﻥ‬ ‫ﻣﺎ ﻳُﺅ ّﻛﺩ » ﻏﻭﺗﻪ« ﻋﻠﻰ َﻏﺭﺍ َﺑﺗِﻪ ﺍﻟ ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻬﻧﺩﺳﻳّﺔ ﺍﻟﺟﺎﻓّﺔ ﻟﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻭﺍﻟﻘﺩﺭﺓُ ﺍﻟّﺗﻲ ﻳٌﺗﻳﺣﻬﺎ ﻫﺫﺍ‬ ‫ّ‬
‫ﺍﻧﻔﻌﺎﻻ‪ .‬ﻓـ»ﺳﺑﻳﻧﻭﺯﺍ« َﻳﻁ َﻣ ُﺢ‬ ‫ً‬ ‫ﺍﻟﻌﻣ ُﻝ ﻋﻠﻰ َﺗﻬﺩِﺋﺔ ﺍﻷ ْﻣ ِﺯ َﺟ ِﺔ ﺍﻷﺷ ﱢﺩ‬
‫ﻭﺍﻻﻧﺳﺟﺎﻡ‬
‫ِ‬ ‫ﺇﻟﻰ ﺍﻟﺑﺭﻫﻧ ِﺔ ﺑﻁﺭﻳﻘ ٍﺔ ﻣﻭﺿﻭﻋﻳّﺔ ﺗﻘﺭﻳﺑًﺎ ﻋﻠﻰ ﺍﻟﻣﻌﻘﻭﻟﻳّﺔ‬
‫ﺩﺍﻥ ﺍﻟﻭﺍﻗ َِﻊ‪ .‬ﻫﻭ ﻳُﺭﻳﺩ ﺃﻥ ﻳُﺑﻳّﻥ‪ ،‬ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ‬ ‫ْﻥ ﺍﻟﻠّﺫﻳﻥ ﻳ َُﻭﺣﱢ ِ‬
‫ﺍﻟ َﻌﻣﻳ َﻘﻳ ِ‬
‫ﷲ ﺍﻟّﺫﻱ ُﻳ َﻌﺭﱠ ﻑُ ﺑﺄ ّﻧﻪ ﺍﻟﺟﻭﻫﺭ ﺍﻟﻭﺣﻳﺩ ﻟﻣﺎ ﻳﻭﺟﺩ‪ ،‬ﺃﻥّ ﻟﻛ ّﻝ ﺷﻲ ٍء‬
‫ﻋﻠّ ًﺔ ‪ -‬ﺑﺩءًﺍ ﺑﺎﻟ ّﻧﻅﺎﻡ ﺍﻟﻛﻭﻧﻲّ ﻭﺻﻭﻻً ﺇﻟﻰ ﻻ‪-‬ﺍﻧﺗﻅﺎﻡ ‪Désordre‬‬
‫ﺍﻧﻔﻌﺎﻻﺗﻧﺎ ‪ -‬ﻭﺃﻥّ ﻛ ّﻝ ﺷﻲء ُﻳ َﻔ ّﺳ ُﺭ ﺑﺎﻟﻘﻭﺍﻧﻳﻥ ﺍﻟﻛﻭﻧ ّﻳ ِﺔ ّ‬
‫ﻟﻠﻁﺑﻳﻌ ِﺔ‪ .‬ﻓ ُﻛ ﱡﻝ‬
‫ﻟﻳﺳﺕ ﺳﻭﻯ ﻅﺎﻫ ٍِﺭ ‪ ،Apparent‬ﺇﺫ ﺇﻥّ‬ ‫ْ‬ ‫ﻓﻭﺿﻰ ‪Chaos‬‬
‫ﺍﻟﺻﱡﺩﻓ َﺔ ‪ Hasard‬ﻣِﺛﻝ ﺍﻟﻣُﻌ ِﺟﺯﺍﺕ ‪ Miracles‬ﻻ ﻭُ ﺟﻭ َﺩ ﻟﻬﺎ‪.‬‬

‫ﺍﻟﻛﺷﻑ ﻋﻧﻬﺎ ﻋﺑﺭ َﻣﻌﺭﻓ ٍﺔ‬ ‫َ‬ ‫ﻭﺭﻏﻡ ﺫﻟﻙ ﻓﺈ ّﻧﻪ ُﺗﻭﺟﺩ ﻣُﻌﺟﺯ ٌﺓ َﻧﺑْﺗﻐﻲ‬
‫ﺣﻘﻳﻘﻳّﺔ ﺑﺎﻷﺳﺑﺎﺏ‪ ،‬ﻫﻲ ﻣُﻌﺟﺯﺓُ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻔﺳﻪ‪ .‬ﻓﻛﻳﻑ ﻟﻬﺫﺍ‬
‫ﺻﺭْ ٍﺡ ﻓِﻛﺭﻱّ‬ ‫ﺍﻟﺭﱠ ﺟﻝ ﺃﻥ ﻳﺗﻣ ﱠﻛﻥ ﻓﻲ ﺃﻗ ّﻝ ﻣﻥ ﻋﺷﺭﻳّﺗﻳﻥ ﻣﻥ ﺇﻗﺎﻣ ِﺔ َ‬
‫ّﺟﻝ‪ ،‬ﻣﺛﻠﻣﺎ‬ ‫ُﻣﻕ ﻭﺑﻬﺫﻩ ﱠ‬
‫ﺍﻟﺛﻭﺭ ّﻳ ِﺔ ﻓﻲ ﺍﻵﻥ ﻧﻔﺳﻪ؟ ﺇﻥّ ِﻓ ْﻛ َﺭ ﺍﻟﺭ ِ‬ ‫ﺑﻬﺫﺍ ﺍﻟﻌ ِ‬
‫ﺳﻧﺭﻯ‪ُ ،‬ﻳ َﻣ ّﺛ ُﻝ ﺛﻭﺭ ًﺓ ﺣﻘﻳﻘﻳ ًّﺔ ﺳﻳﺎﺳﻳ ًّﺔ ﻭﺩﻳﻧﻳ ًّﺔ ﻭﺃﻧﺛﺭﺑﻭﻟﻭﺟﻳ ًّﺔ‬
‫ﻭﺳﻳﻛﻭﻟﻭﺟﻳ ًّﺔ ﻭﺃﺧﻼﻗﻳ ًّﺔ‪ .‬ﻭﻫُﻭ ﺇﺫ َﻳﻌﺗﺑ ُﺭ ﺍﻟﻌﻘ َﻝ ِﻣﻌﻳﺎﺭً ﺍ ﻭﺣﻳ ًﺩﺍ‬
‫ﻧﺯﻟﺔ ﺍﻟﻛﻠّﻲ ‪L’universel‬‬ ‫ﻟﻠﺣﻘﻳﻘﺔِ‪ ،‬ﺇ ّﻧﻣﺎ ﻳﺿ ُﻊ ﻧﻔ َﺳﻪ ﻓﻲ َﻣ ِ‬
‫ﺍﻟﺑﺷﺭ‬
‫ِ‬ ‫ﻭﺍﻟﻼﺯﻣﻧﻲّ ‪ ،L’intemporel‬ﻓﺎﻟﻌﻘ ُﻝ ﻫ َُﻭ ﻫ َُﻭ ﻟﺩﻯ ﻛ ّﻝ‬ ‫ّ‬
‫ﻭﻓﻲ ﻛ ﱢﻝ ﺍﻷﺯﻣﻧ ِﺔ‪ .‬ﻭﺑﺫﻟﻙ ﻓﺈﻥّ ﺍﻟﺭّﺳﺎﻟ َﺔ ﺍﻟّﺗﻲ ﺃﺭﺍ َﺩ ﺗﺑﻠﻳ َﻐﻬﺎ ﻻ ﺗﺗﻐﻳّﺭ‬
‫ﺻﺩَﻑ ﺍﻟّﺗﻲ ﺍﻋﺗﺭﺿﺗﻪ ﻓﻲ ﺣﻳﺎﺗِﻪ‪.‬‬ ‫ﺑ َﻣ ْﻔ ِ‬
‫ﻌﻭﻝ ﺍﻟ ّﺯ ِ‬
‫ﻣﻥ‪ْ ،‬ﺃﻭ ﺑﺎﻟ ﱡ‬
‫‪٢٠‬‬
 ‫ﺑﺩﺍﻳﺎﺕ ﺍﻟﻌﻘﻼﻧ ّﻳ ِﺔ ﻣﻊ »ﺩﻳﻛﺎﺭﺕ« ﺑﺎﻻﺭﺗﻛﺎﺯ ﻋﻠﻰ ﱡ‬
‫ﺍﻟﺛﻧﺎﺋ ّﻳ ِﺔ‪:‬‬ ‫ُ‬ ‫ﻛﺎﻧﺕ‬
‫ِ‬
‫ﺍﻟﻌﺎﻟ ُﻡ ﺍﻟﻣﺎﺩﻱّ ﻣﻥ ﺟﻬﺔٍ‪ ،‬ﻭﺍﻟﻌﺎﻟ ُﻡ ﺍﻟﺭﻭﺣﻲﱡ ﻣﻥ ﺟﻬ ٍﺔ ﺃﺧﺭﻯ‪.‬‬
‫ﺍﻟﻌﻘﻝ‪ ،‬ﻭﻟﻛ ّﻧﻪ‬‫ِ‬ ‫َ‬
‫ﺗﺣﺕ ﻁﺎﺋﻠ ِﺔ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺍﻵﺧﺭ ﻳﺿ ُﻊ ﻧﻔ َﺳﻪ‬
‫ﻳﺗﺟﺎﻭ ُﺯ ﻫﺫﺍ ﺍﻟﻔﺻ َﻝ ﺑﺄﺷﻭﺍﻁٍ ‪َ .‬ﻓ ِﻔ ْﻛ ُﺭﻩُ ﺍﻟّﺫﻱ ﻳﺗﻣﻳّﺯ ﺑﺎﻟﺻّﺭﺍﻣ ِﺔ‬
‫ﺍﻟﻬﻧﺩﺳ ّﻳﺔِ‪ ،‬ﻳُﻘﻭﱢ ﺽ ﺍﻷﻧﻅﻣ َﺔ ﺍﻟﻘﺎﺋﻣ َﺔ ﻣﻥ ﺃﺟﻝ ﺑﻧﺎ ِء ﻓﻠﺳﻔ ٍﺔ ﺷﺎﻣﻠ ٍﺔ ﻟﻡ‬
‫ﻭﺍﻟﺧﻠﻳ َﻘﺔِ‪ ،‬ﻭﺑﻳﻥ ﺍﻟﺭﱡ ﻭﺣﻲﱢ ﻭﺍﻟﻣﺎﺩﻱﱢ ‪ ،‬ﻭﻟﻛ ّﻧﻬﺎ‬
‫َ‬ ‫ﺗﻌﺩ َﺗ ْﻔﺻِ ُﻝ ﺑﻳﻥ ﺍﻟﺧﺎﻟ ِِﻕ‬
‫ﺍﻹﻧﺳﺎﻥ ﻭﺍﻟﻁﺑﻳﻌ َﺔ‪ ،‬ﻭﺍﻟﺭّﻭ َﺡ ﻭﺍﻟﺟﺳ َﺩ ﻭﺍﻟﻣﻳﺗﺎﻓﻳﺯﻳﻘﺎ‬ ‫َ‬ ‫ﺗﺗﻌ ﱠﻘ ُﻝ‬
‫ﺧﻼﻝ ﺣﺭﻛ ٍﺔ ﻭﺍﺣﺩ ٍﺓ‪.‬‬ ‫ِ‬ ‫ﻭﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻣﻥ‬

‫ﻗﺭﻥ‬
‫ٍ‬ ‫ﻟﻘﺩ ﺗﻣ ّﻛﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻥ ﺍﺟﺗﻳﺎﺯ ﺍﻣﺗﺣﺎﻥ ﺍﻟﻘﻭّ ِﺓ ﻫﺫﺍ ﻓﻲ‬
‫ﺍﻟﻅﻼﻣ ّﻳ ِﺔ ﻭﺻ َُﻭ ِﺭ ﺍﻟﻼّﺗﺳﺎﻣﺢ‬‫ﻫ َُﻭ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ ﺍﻟّﺫﻱ َﺷ ِﻬ َﺩ ﺗﺻﺎ ُﻋ َﺩ ّ‬
‫ﺑﺄﺷﻛﺎﻝ ﺍﻻﻣﺗﺛﺎﻟﻳّﺔ‬‫ِ‬ ‫ُ‬
‫ﻳﻛﺗﺭﺙ‬ ‫ﻭﺍﻟﺗﻌﺻﱡﺏ)‪ .(7‬ﻭﻷ ّﻧﻪ ﻻ‬
‫‪َ - Conformisme‬ﺣﻳﺙ ﺳﻳﺗ ّﻡ ﺗﻭﺟﻳﻪ ﺍﻟ ّﺗﻬﻣﺔ ﺇﻟﻰ ﺃﻋﻣﺎﻟﻪ ﻣﻥ‬
‫ﺭﻳﺭ ﺍﻟ ِﻔ ْﻛ ِﺭ ﺍﻟﺑﺷﺭﻱﱢ ﻣِﻥ ﺳﻠﻁﺔ‬ ‫ِﻗ َﺑ ِﻝ ﻛ ﱢﻝ ﺍﻷﺩﻳﺎﻥ‪ ،-‬ﻓﺈ ّﻧﻪ ﻳﻘﻭ ُﻡ ﺑ َﺗﺣْ ِ‬
‫ﺕ‪ .‬ﺃﻣّﺎ ﻓﻲ ﺍﻟﻘﺭﻥ‬ ‫ﺕ ﺍﻟﻣُﺣﺎﻓِﻅﺔ ﻓﻲ ﻛ ّﻝ ﺍﻟﻣﺟﺎﻻ ِ‬ ‫ﺍﻟ ّﺗﻘﺎﻟﻳﺩ ﻭﻣﻥ ﺍﻟ ّﻧﺯﻋﺎ ِ‬
‫ﺍﻟﻌﺷﺭﻳﻥ ﻓﻘﺩ ﺭﺃﻯ » ﺃﻳﻧﺷﺗﺎﻳﻥ« ﻓﻲ َﻋ َﻣ ِﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻭﺟ َﻪ‬
‫ﻟﻠﺛﻭﺭ ِﺓ ﺍﻟّﺗﻲ ﻛﺎﻥ ﻗﺩ ﺃﺣﺩﺛﻬﺎ ﻋﻠﻰ ﺻﻌﻳﺩ ﺍﻟﻔﻳﺯﻳﺎء‪ .‬ﺑﻝ‬ ‫ﺍﻟﻣﻳﺗﺎﻓﻳﺯﻳﻘﻲﱠ ّ‬
‫ﺇﻥ ﺗﺻﻭّ َﺭ »ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻺﻧﺳﺎﻥ ﻣُﻌﺎﺻﺭ ﻫﻭ ﺍﻵﺧﺭ‪ .‬ﻓﻘﺩ َﻭ ﱠﻓ َﻕ ﺑﻳﻥ‬
‫ﺕ‪.‬‬ ‫ﻭﺍﻟﻔﻛﺭ ﻭﺍﻟﻣﻌﺗﻘﺩﺍ ِ‬
‫ِ‬ ‫ﺍﻟﻣﺷﺎﻋﺭ‬
‫ِ‬ ‫ّﻭﺡ ﻭﺍﻟﺟﺳ ِﺩ ﻭﺃﻋﺎ َﺩ ﺻﻳﺎﻏ َﺔ ﻟُ ْﻐ ِﺯ‬
‫ﺍﻟﺭ ِ‬
‫ﺷﻬﻳﺭ » ﺃﻧﻁﻭﻧﻳﻭ ﺩﺍﻣﺎﺯﻳﻭ«‬ ‫ﻭﺍﻟﻳﻭﻡ ﻧﺟ ُﺩ ﺃﻥّ ﻋﺎﻟِ َﻡ ﺍﻟ ّﻧﻔﺱ ﺍﻟ ّ‬
‫‪ Antonio Damasio‬ﻳﺭﻯ ﻫﻭ ﺍﻵﺧﺭ ﻓﻲ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣُﺅ ﱢﺳﺳًﺎ‬
‫‪٢١‬‬
‫ﻟﻸﻧﻭﺍﺭ‬
‫ِ‬ ‫ﺣﻭ َﻝ ﺍﻻﻧﻔﻌﺎﻻﺕ‪ .‬ﺛ ّﻡ ﺃﻟَ ْﻡ َﻳ ُﻛﻥْ »ﺳﺑﻳﻧﻭﺯﺍ« ﻣ ِ‬
‫ُﻠﻬﻣًﺎ‬ ‫ﻟﻧﻅﺭﻳّﺎﺗﻪ ْ‬
‫ﻭﺗﺎﺭﻳﺦ‬
‫ِ‬ ‫ﺏ ﺍﻟﻣُﻘ ّﺩ ِ‬
‫ﺱ‬ ‫ﻟﺗﺄﻭﻳﻝ ﺍﻟﻛﺗﺎ ِ‬
‫ِ‬ ‫ﺃﻳﺿًﺎ؟ ﺃَﻟَ ْﻡ ﻳ ُﻛﻥْ ﻛﺫﻟﻙ ﻣ ِ‬
‫ُﻠﻬﻣًﺎ‬
‫ﺍﺟﺗﻣﺎﻉ ﻭﺇﺛﻧﻭﻟﻭﺟﻳّﺎ ﻗ ْﺑ َﻝ ﺗﺷ ﱡﻛ ِﻝ‬
‫ٍ‬ ‫ﺍﻷﺩﻳﺎﻥ‪ ،‬ﺃﻟ ْﻡ ﻳ ُﻛﻥ ﻓﻳﻠﻭﻟﻭﺟﻳّﺎ ﻭﻋﺎﻟِ َﻡ‬
‫ِ‬
‫ﻁﻭﻳﻝ؟‬
‫ٍ‬ ‫ﺑﺯﻣﻥ‬
‫ٍ‬ ‫ﺕ‬
‫ﻫﺫﻩ ﺍﻻﺧﺗﺻﺎﺻﺎ ِ‬

‫ﻣﻥ ﺍﻟﻣُﺅ ّﻛﺩ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﺷﺧﺹٌ ﻋﻅﻳ ٌﻡ‪ ،‬ﻭﻣﻥ ﺍﻟﻣُﺅ ّﻛﺩ ﺃ ّﻧﻧﺎ‬
‫ً‬
‫ﺻﻌﻭﺑﺔ ﻓﻲ ﻣُﺗﺎﺑ َﻌﺔ ﻗﻭّ ِﺓ ﺃﻓﻛﺎﺭﻩِ‪ ،‬ﻏﻳﺭ ﺃﻥّ ﺍﻟﺗﺟْ ﺭﻳ َﺩ ﺍﻟّﺫﻱ‬ ‫َﻧ ِﺟ ُﺩ ﺃﺣﻳﺎ ًﻧﺎ‬
‫ﺍﻋﺗﻣ َﺩﻩُ ﻻ َﻳﻬﺩِﻑُ ّﺇﻻ ﺇﻟﻰ َﺑﺳْ ﻁِ ِﺣ ْﻛ َﻣ ٍﺔ ﻻ ُﺗﻘﻳّﺩ ﺍﻟﻣﺭْ َء ﺑﺄﻱّ ﻁﺭﻳﻕ‬
‫ﻭﻋﻠﻡ‬
‫ٍ‬ ‫ﺇﻧﺳﺎﻥ ﻭﺃﻱّ ﺫﻛﺎ ٍء‬
‫ٍ‬ ‫ﺳﺑﻳﻝ ﺍﻟﻐﺑﻁﺔ‪ » .‬ﺃﻱّ‬
‫ِ‬ ‫ﺣﺎﺳﻡ َﻛﻲْ َﻳﻌْ ُﺛ َﺭ ﻋﻠﻰ‬
‫ٍ‬
‫ﻭﻓﻛﺭ ﻫ َُﻭ!«‪ ،‬ﻫﻛﺫﺍ ﻋﺑّﺭ » ﻓﻠﻭﺑﻳﺭ« ‪ Flaubert‬ﻋﻥ ﺇﻋﺟﺎﺑﻪ ﺑﻬﺫﺍ‬ ‫ٍ‬
‫ﺍﻟﺭّﺟﻝ‪ .‬ﻭﻟﻛﻥ ﻻ ﺑ ّﺩ ﻟﻧﺎ ﻣﻥ ﺍﻧﺗﻅﺎﺭ ﻣﺟﻲء ﺍﻟﻘﺭﻥ ﺍﻟﻌﺷﺭﻳﻥ‪ ،‬ﺯﻣﻥ‬
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‫ﺇﺛﺑﺎﺕ‬ ‫ﺗﻘ ّﺩﻡ ﺍﻟﻌﻠﻭﻡ ﺍﻹﻧﺳﺎﻧﻳّﺔ‪ ،‬ﺑﻝ ﻭﺍﻟﺑﻳﻭﻟﻭﺟﻳﺎ ﻧﻔﺳﻬﺎ‪ ،‬ﺣﺗﻰ ﻳﺗ ّﻡ‬
‫ﺕ »ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬ ‫ﻋﺩ ٍﺩ ﺁﺧﺭ ﻣﻥ ﺃﻁﺭﻭﺣﺎ ِ‬
‫ﻭﻟ ُﻧﺿِ ﻑْ ﺇﻟﻰ ﻛ ّﻝ ﺫﻟﻙ ﺃﻥّ ﺍﻟﺭّﺟﻝ ﻛﺎﻥ ﻳﺗﻛﻠّﻡ ﺍﻟﻔﻠﻣﻧﻛﻳّﺔ ﺑﻁﻼﻗﺔ‪،‬‬
‫ﻭﻛﺫﻟﻙ ﺍﻟﺑﺭﺗﻐﺎﻟﻳّﺔ ﻭﺍﻹﺳﺑﺎﻧﻳّﺔ‪ ،‬ﻭﺃ ّﻧﻪ ﻛﺎﻥ ﻗﺎﺩﺭً ﺍ ﻋﻠﻰ ﻗﺭﺍء ِﺓ‬
‫ﺍﻹﻳﻁﺎﻟ ّﻳ ِﺔ ﻭﺍﻷﻟﻣﺎﻧ ّﻳ ِﺔ ﻭﺍﻟﻔﺭﻧﺳ ّﻳ ِﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺃﺭﺑﻊ ﻟﻐﺎﺕ ﻗﺩﻳﻣﺔ‪:‬‬
‫ﻫﻲ ﺍﻟﻌﺑﺭﻳّﺔ ﺍﻟﺗﻭﺭﺍﺗﻳّﺔ ﻭﺍﻵﺭﺍﻣﻳّﺔ ﻭﺍﻹﻏﺭﻳﻘﻳّﺔ ﻭﺍﻟﻼﺗﻳﻧﻳّﺔ‪.‬‬

‫ُﺗﻣﺛﻝ ﻓﻲ ﺍﻟﺑﺩﻳﻬﻳّﺎﺕ‬ ‫ﺇﻥّ ِﺑ ْﻧ َﻳ َﺔ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﺑﻣﻅﻬﺭﻫﺎ ﺍﻟﻣ ّ‬

‫ﻭﺍﻟﻘﺿﺎﻳﺎ‬ ‫‪Définitions‬‬ ‫ﻭﺍﻟ ّﺗﻌﺭﻳﻔﺎﺕ‬ ‫‪Axiomes‬‬
‫‪ Propositions‬ﻭﺍﻟﺑﺭﺍﻫﻳﻥ ‪ Démonstrations‬ﻭﺍﻟﻠّﻭﺍﺯﻡ‬
‫‪ Corollaires‬ﻭﺍﻟﺣﻭﺍﺷﻲ ‪ ،Scolies‬ﻫﻲ ِﺑ ْﻧ َﻳ ٌﺔ ﻣُﻌﻘّﺩﺓٌ ﻭ َﺗﺟْ َﻌ ُﻝ‬
‫‪٢٢‬‬
‫ﻣﺎﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‬ ‫ﺏ ﺷﺩﻳﺩ َﺓ ﺍﻟﺻّﻌﻭﺑﺔ‪ .‬ﻭﻟﻛﻥّ ﺑﻘﻳّﺔ ﺃَﻋْ ِ‬ ‫ﻗﺭﺍء َﺓ ﺍﻟﻛﺗﺎ ِ‬
‫ﺳﻼﺳﺔ ﻭﻗﺎﺑﻠﻳ ًّﺔ ﻟﻠﻔﻬ ِْﻡ‪ .‬ﻟﻘﺩ َﻛ َﺗﺏ » ﺳﺑﻳﻧﻭﺯﺍ«‬ ‫ً‬ ‫ﺃﻛﺛﺭ‬
‫َ‬ ‫ﺗﺑﺕ ﺑﺄﺳﻠﻭ ٍ‬
‫ﺏ‬ ‫ُﻛ ْ‬
‫ﻋﻠﻰ ﻁﺭﻳﻘﺔ ﻣﺛﻘّﻔﻲ ﻋﺻﺭﻩ ﺑﻼﺗﻳﻧ ّﻳ ٍﺔ ﺧﺎﻟﻳ ٍﺔ ﻣﻥ ﺍﻟ ﱠﺗ ْﻧ ِ‬
‫ﻣﻳﻕ ﻭﻣُﺳﺗﺧ ِﺩﻣًﺎ‬
‫ﺙ ﺍﻟﺳﻛﻭﻻﺳﺗﻳﻛﻲّ‬ ‫ﻳﺔ ﻣﻥ ﺍﻹﺭ ِ‬ ‫ﺃﻟﻔﺎﻅﺎ ﻣﻳﺗﺎﻓﻳﺯﻳﻘﻳ ًّﺔ ﻛﻼﺳﻳﻛﻳ ًّﺔ ﻣُﺗﺄ ّﺗ ً‬ ‫ً‬
‫ﺍﻟﻭﺳﻳﻁِ ‪ ،‬ﻛﺗﻠﻙ ﺍﻟﻼﺗﻳﻧ ّﻳ ِﺔ ﺍﻟّﺗﻲ ﺍﺳﺗﺧﺩ َﻣﻬﺎ » ﺩﻳﻛﺎﺭﺕ« ﻣﻥ َﻗﺑْﻠﻪ‪.‬‬
‫ﻭﺑﻣﺎ ﺃﻥّ ﻫﺫﻩ ﺍﻷﻟﻔﺎﻅ ﺑﻌﻳﺩﺓٌ ﺟ ّﺩﺍ ﻋ ّﻧﺎ ﻓﻲ ﺑﻌﺽ ﺍﻷﺣﻳﺎﻥ‪ ،‬ﻓﺈ ّﻧﻧﻲ‬
‫ﻣﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌ َﻣﻝ‪ .‬ﺛ ّﻡ ﺇﻥّ ﻋﺩﺩ ﺍﻟ ّﻧﺻﻭﺹ‬ ‫ﺳﺄَﻗُﻭ ُﻡ ﺑ َﺷﺭﺣِﻬﺎ ُﻛﻠّﻣﺎ ﺗﻘ ّﺩ ُ‬
‫ﺍﻟّﺗﻲ َﻛ َﺗﺑﻬﺎ »ﺳﺑﻳﻧﻭﺯﺍ« ﻗﻠﻳ ٌﻝ ﻧﺳﺑﻳّﺎ ﻭﻟﻡ ُﻳ ْﻧ َﺷﺭْ ﻣﻧﻬﺎ ﺧﻼﻝ ﺣﻳﺎﺗﻪ ّﺇﻻ‬
‫ﻛﺎﻥ ﻗﺩ ﺗﻌﺭّﺽ ﻟﻪ‪ :‬ﻭﻫﻣﺎ ﻣﺑﺎﺩﺉ‬ ‫ﺏ ﺍﻻﺿﻁﻬﺎ ِﺩ ﺍﻟّﺫﻱ َ‬ ‫ﻼﻥ ﺑﺳﺑ ِ‬‫َﻋ َﻣ ِ‬
‫ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺩﻳﻛﺎﺭﺗﻳﺔ )‪Principes de la philosophie (1663‬‬
‫‪ ،de Descartes‬ﻭﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ) ‪(1670‬‬
‫‪ .Traité théologico-politique‬ﺃﻣّﺎ ﺃﻋْ ﻣﺎﻟُﻪ ﺍﻷﺧﺭﻯ ﻓﻘﺩ‬
‫ﺕ ﺑﻌﺩ ﺳﻧ ٍﺔ ﻣﻥ َﻭﻓﺎﺗﻪ‪ ،‬ﺃﻱ ﺳﻧﺔ ‪ :1678‬ﻭﻫﻲ ﺍﻟﺭّﺳﺎﻟﺔ‬ ‫ُﻧﺷِ َﺭ ْ‬
‫ﺍﻟﻘﺻﻳﺭﺓ ‪ ،Le Court Traité‬ﻭﺭﺳﺎﻟﺔ ﻓﻲ ﺇﺻﻼﺡ ﺍﻟﻌﻘﻝ‬
‫‪ ) Traité de la réforme de la l'entendement‬ﻭﻫﻭ‬
‫ﻋﻣ ٌﻝ ﻏﻳﺭ ﺗﺎ ﱟﻡ(‪ ،‬ﻭﺍﻹﻳﺗﻳﻘﺎ ) ﺍﻟّﺫﻱ ﻭ َﻗ َﻊ ﺇﺗﻣﺎﻣﻪ ﺳﻧﺔ ‪،(1675‬‬
‫ﻭﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﺳّﻳﺎﺳﺔ ‪ ) politique Traité‬ﻏﻳﺭ ﺗﺎ ﱟﻡ(‪،‬‬
‫ﻭﻣُﺧﺗﺻ ٌﺭ ﻓﻲ ﺍﻟ ّﻧﺣْ ِﻭ ﺍﻟﻌﺑﺭﻱّ ‪Abrégé de grammaire‬‬
‫‪ ،hébraïque‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺭﺳﺎﻟﺗﻳﻥ ﻋِ ﻠﻣﻳّﺗﻳﻥ ﺗ ّﻡ ﺍﻛﺗﺷﺎﻓُﻬُﻣﺎ‬
‫ﺑﺧﻁ ﻳﺩﻩ‪ :‬ﺣﺳﺎﺏ‬ ‫ّ‬ ‫ﻻﺣ ًﻘﺎ ﻭﻣﻥ ﻏﻳﺭ ﺍﻟﻣﺅ ّﻛﺩ ﺃﻥ ﺗﻛﻭﻧﺎ ﻗﺩ ُﻛ ِﺗ َﺑ َﺗﺎ‬
‫ﺍﻻﺣﺗﻣﺎﻻﺕ ‪ ،Le Calcul des chances‬ﻭﺭﺳﺎﻟﺔ ﻓﻲ ﻗﻭﺱ‬
‫ﻗُﺯﺡ ‪ .Traité de l’arc-en-ciel‬ﻭ ُﻳ ْﻣﻛِﻧﻧﺎ ﺃﻥ ُﻧﺿﻳﻑ ﺇﻟﻰ ﺫﻟﻙ‬
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‫ﺍﻻﺣﺗﻔﺎﻅ ﺑﻬﺎ ﻓﻲ ﺳﺟ ﱢﻝ‬ ‫ﺍﻟﺛﻣﺎﻧﻳﺔ ﻭﺍﻷﺭﺑﻌﻳﻥ ﺍﻟّﺗﻲ َﺗ ّﻡ‬ ‫ﺍﻟﻣُﺭﺍﺳﻼﺕ ّ‬

‫‪٢٣‬‬
‫ﺿ ّﻡ ﺃﺭﺑﻌﺎ ﻭﺛﻣﺎﻧﻳﻥ ﻣﺭﺍﺳﻠﺔ‪ ،‬ﻭﺫﻟﻙ ﺑﺣﺳﺏ ﺍﻟﺭّﺩﻭﺩ‬ ‫ﺗﺑﺎﺩﻝ َﻳ ُ‬
‫ٍ‬
‫ﻭﻣﺧﺗﻠﻑ ﺍﻷﻁﺭﺍﻑ ﺍﻟﻣﺷﺎﺭﻛ ِﺔ ﻓﻲ ﺫﻟﻙ ﺍﻟ ّﺗ ِ‬
‫ﺑﺎﺩﻝ)‪.(8‬‬

‫ﻭﺇﻟﻰ ﺟﺎﻧﺏ ﺃﻋﻣﺎﻟِﻪ ﻭﻣُﺭﺍﺳﻼﺗﻪ‪ ،‬ﻓﺈ ّﻧﻧﺎ َﻧﻌْ ﺭﻑ ﺣﻳﺎ َﺗﻪ ﻣﻥ ﺧﻼﻝ‬
‫ﺧﻣﺳﺔ ﻣﺻﺎﺩﺭ‪ :‬ﺍﻟﻣﺩﺧﻝ ﺇﻟﻰ ﺍﻷﻋﻣﺎﻝ ﺍﻟﻣﺗﺄ ّﺧﺭﺓ ‪Euvres‬‬
‫‪َ ) ،(Posthumes (1678‬ﻭ ِﺟﻳ ٌﺯ ﻭﻟﻛ ّﻧ ُﻪ َﻣﺣ ﱡﻝ ِﺛ َﻘ ٍﺔ(‪ ،‬ﻭﺍﻟﻣﻘﺎﻟﺔ‬
‫ﺍﻟّﺗﻲ ﺧﺻّﺻﻬﺎ ﻟﻪ » ﺏ‪ .‬ﺑﺎﻳﻝ«‪ P. Bayle‬ﻓﻲ ﺍﻟﻣُﻌﺟﻡ ﺍﻟﺗﺎﺭﻳﺧﻲّ‬
‫ﻭﺍﻟﻧﻘﺩﻱّ ‪،Dictionnaire critique et historique 1697‬‬
‫ّﺟﻝ ﺑﺣِﻛﻣﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻥ‬ ‫ﻻﻧﺑﻬﺎﺭ ﺍﻟﺭ ِ‬
‫ِ‬ ‫ٌ‬
‫ﻣﻘﺎﻟﺔ ﺳﺎﺧﺭﺓٌ ﻧﻅﺭً ﺍ‬ ‫ﻭﻫﻲ‬
‫ﺟﻬﺔ‪ ،‬ﻭﻣﻌﺎﺩﺍﺗِﻪ ﻷﻓﻛﺎﺭ ِﻩ ﻣِﻥ ﺟﻬ ٍﺔ ﺃُﺧﺭﻯ‪ ،‬ﺛ ّﻡ ﻣﺩﺧﻝ » ﺳﺑﺎﺳﺗﻳﺎﻥ‬
‫ﻛﻭﺭﺗﻭﻟﺕ« ‪ Sébastien Kortholt‬ﺇﻟﻰ ّ‬
‫ﺍﻟﻁﺑْﻌ ِﺔ ﺍﻟﻣُﻌﺎ َﺩ ِﺓ ﻟـ‬
‫‪Traité des trois‬‬ ‫ﺍﻟﺛﻼﺛﺔ‬‫ّ‬ ‫ﺭﺳﺎﻟﺔ ﺣﻭﻝ ﺍﻟﺩﺟّﺎﻟﻳﻥ‬
‫‪ imposteurs‬ﺍﻟّﺗﻲ ﻛﺎﻥ ﻭﺍﻟ ُﺩﻩ ﻗﺩ َﻛ َﺗﺑﻬﺎ ﻗﺑﻝ ﺫﻟﻙ ﺑﻌﺷﺭﻳﻥ ﺳﻧﺔ‬
‫ﻣﺛﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﺣﺩ ﻫﺅﻻء ﺍﻟﺩﺟّﺎﻟﻳﻥ‪ ،‬ﻭﺣﻳﺎﺓ‬ ‫)‪ ،(1700‬ﺣﻳﺙ ّ‬
‫ﺳﺑﻳﻧﻭﺯﺍ ‪ La Vie de Spinoza‬ﻟﻠﻘﺱّ ﺍﻟﻠﻭﺛﺭﻱّ » ﺟﻭﻥ‬
‫ﺃﻓﻛﺎﺭ‬
‫َ‬ ‫ﻛﻠﺭﻭﺱ« ‪) ،(Jean Colerus (1704‬ﻭﺍﻟّﺫﻱ َﻳ ْﺩ َﺣﺽُ ﻓﻳﻪ‬
‫ﺣﻭﻝ‬ ‫ﺙ ﺟﺎ ﱟﺩ ْ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻭﻟﻛ ّﻧﻪ ﻛﺎﻥ ﻣ ّ‬
‫ُﺗﺄﺛﺭً ﺍ ﺑﺷﺧﺻﻳّﺗﻪ ﻭ َﻗﺎ َﻡ ﺑ َﺑﺣْ ٍ‬
‫ﺣﻳﺎﺗِﻪ(‪ ،‬ﻭﺃﺧﻳﺭﺍ‪ ،‬ﺳﻧﺔ ‪ ،1719‬ﺣﻳﺎﺓ ﻭﻓﻛﺭ ﺍﻟﺳﻳّﺩ ﺑﻧﻭﺍ ﺩﻭ ﺳﺑﻳﻧﻭﺯﺍ‬
‫ﻟﻠﻁﺑﻳﺏ‬ ‫‪ّ La Vie et l’esprit de M. Benoit de Spinoza‬‬
‫ﺍﻟﻔﺭﻧﺳﻲّ » ﺟﺎﻥ‪ -‬ﻣﻛﺳﻣﻳﻠﻳﺎﻥ ﻟﻭﻛﺎ« ‪Jean-Maximilien‬‬
‫َ‬
‫ﻭﺛﺎﺋﻕ‬ ‫ﺃﺗﺑﺎﻉ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺫﻱ ﺍﻋﺗﻣﺩ ﻋﻠﻰ‬ ‫ِ‬ ‫‪ ) Lucas‬ﻭﻫﻭ ﺃﺣ ُﺩ‬
‫ﻗﺩﻳﻣ ٍﺔ ﻣﺻﺩﺭﻫﺎ ﺃﻗﺎﺭﺏ ﺍﻟﺭ ِ‬
‫ّﺟﻝ(‪.‬‬
‫‪٢٤‬‬
 ‫ﻭﻣﺷﺎﻋﺭﻧﺎ ﺷﺩﻳﺩ ُﺓ‬
‫َ‬ ‫ﺃﻓﻛﺎﺭﻧﺎ‬
‫َ‬ ‫ﻳُﺑﻳﱢﻥُ »ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﺃﻥّ‬
‫ُﺳﺗﻁﺎﻉ ﻓﻲ‬
‫ِ‬ ‫ﺍﻟ ّﺗﺭﺍﺑﻁِ ﻓﻲ ﻣﺎ ﺑﻳﻧﻬﺎ‪ .‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈ ّﻧﻲ ﺳﺄﺟﺗﻬ ُﺩ ْﻗﺩ َﺭ ﺍﻟﻣ‬
‫ﺇﻳﺿﺎﺡ ِﻓ ْﻛ ِﺭﻩ ﺑﺎﻟﻌﻭﺩ ِﺓ ﺇﻟﻰ ﺳﻳﺭﺓ ﺣﻳﺎﺗﻪ ﻣُﺳﺗﺧﺩﻣﺎ ﻓﻲ ﺫﻟﻙ ﻣﺧﺗﻠﻑ‬ ‫ِ‬
‫ﺙ ﻻ ﺗﺯﺍ ُﻝ ﻣﺣ ّﻝ‬ ‫َ‬
‫ﻣﺻﺎﺩﺭﻩ ﺩﻭﻥ ﺃﻥ ﺃﻏﻔﻝ ﺃﺣﻳﺎ ًﻧﺎ ﻋﻥ ِﺫ ْﻛﺭ ﺃﺣﺩﺍ ٍ‬
‫ﺟﺩﻝ‪ .‬ﻭﻟﻛ ّﻧﻧﺎ َﻧﻌﺭﻑ ﻣﺎ ﻓﻳﻪ ﺍﻟﻛﻔﺎﻳ ُﺔ ﻣﻥ ﺍﻷﺣﺩﺍﺙ ﻛﻲْ ﺗﺗﺷ ّﻛ َﻝ ﻟﺩﻳﻧﺎ‬ ‫ٍ‬
‫ﻓﻛﺭﺓٌ ﻭﺍﺿﺣ ٍﺔ ﺟ ّﺩﺍ ﻋﻥ ﺷﺧﺻ ّﻳ ِﺔ ﻭﻋﻥ ﻧﻣﻁِ ﺣﻳﺎ ِﺓ ﻫﺫﺍ ﺍﻟﻔﻳﻠﺳﻭﻑ‬
‫ﺍﻟّﺫﻱ ﻋ ِﻣ َﻝ ﻁﻳﻠ َﺔ ﺣﻳﺎﺗﻪ ﻋﻠﻰ ﺟﻌﻝ ﺗﻔﻛﻳﺭﻩ ﻣُﻧﺳﺟﻣﺎ ﻣﻊ ﺃﻓﻌﺎﻟِﻪ‪ .‬ﺇﻥّ‬
‫ﺫﻟﻙ ﻫﻭ ﻣﺎ ﻳﺟﻌﻝ ﻣﻥ »ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺭﻳﺑﺎ ﺟ ّﺩﺍ ﻣ ّﻧﺎ ﻟﻛﻲ ﻳﻛﻭﻥ ﺃﻛﺛﺭ‬
‫ﻣﻥ ﻣﺟﺭّﺩ ﻣُﻔ ّﻛﺭ ‪ :Penseur‬ﺇ ّﻧﻪ ﻗﺑﻝ ﻛ ّﻝ ﺷﻲء ﺣﻛﻳ ٌﻡ ‪Sage‬‬
‫ﺳﻌﻰ ﺇﻟﻰ ﺗﻐﻳﻳﺭ ﻧﻅﺭﺗِﻧﺎ ﻛﻲ ﻳﺟﻌﻠﻧﺎ ﺃﺣﺭﺍﺭً ﺍ ﻭﺳُﻌﺩﺍ َء ﺗﻣﺎﻣًﺎ ﻛﻣﺎ‬
‫ﻛﺎﻥ ﻫُﻭ ﻧﻔﺳﻪ‪.‬‬

‫ﻳﺿ ُﻊ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻌﻘ َﻝ ﻋﻠﻰ ﺻﻌﻳﺩ َﻧﺳﻘِﻪ ﺍﻟﻔﻠﺳﻔﻲّ ﻓﻲ ﻣﺭﻛﺯ‬

‫ﻛ ّﻝ ﺷﻲء‪ .‬ﻓﻬﻭ ﻣُﻘﺗﻧﻊ‪ ،‬ﻭﺳ َﻳﺳْ ﻌﻰ ﺇﻟﻰ ﺍﻟﺑﺭﻫﻧﺔ ﻋﻠﻰ ﺫﻟﻙ‪ ،‬ﺑﺄﻥّ‬
‫ﻭﺻﻭﻻ ﺇﻟﻰ ﻗﻠﺏ ﺍﻟﻛﺎﺋﻥ‬ ‫ً‬ ‫ﺍﻟﻭﺍﻗﻊ‪ ،‬ﺑﺩءًﺍ ﺑﺄﺑﻌ ِﺩ ﺍﻟﻣﺟﺭّﺍﺕ‬ ‫ﻣﺟﻣﻭﻉ‬
‫َ‬
‫ِ‬
‫ﺍﻟﻅﻭﺍﻫﺭ‪ .‬ﻓـ»ﺍﻹﻧﺳﺎﻥ‬ ‫ّ‬ ‫ﺑﻘﻭﺍﻧﻳﻥ ﺃﺯﻟ ّﻳ ٍﺔ ُﺗﻔﺳﱢﺭ ﻛ ﱠﻝ‬
‫َ‬ ‫ﺍﻟﺑﺷﺭﻱّ ‪َ ،‬ﻣﺣ ُﻛﻭ ٌﻡ‬
‫ﻟﻳﺱ ﺇﻣﺑﺭﺍﻁﻭﺭﻳّﺔ ﺩﺍﺧﻝ ﺇﻣﺑﺭﺍﻁﻭﺭﻳّﺔ«)‪ (9‬ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ‪ .‬ﺇ ّﻧﻪ ﺟﺯ ٌء‬
‫ﻟﻠﻁﺑﻳﻌ ِﺔ ﺍﻟﺣﻳّﺔ‪ .‬ﺇ ّﻧﻪ ﻻ‬ ‫ﻣﻥ ﺍﻟﻁﺑﻳﻌ ِﺔ ﻭﻫﻭ َﻳﺧﺿ ُﻊ ﻟﻠﻘﻭﺍﻧﻳﻥ ﺍﻟﻛﻭﻧﻳّﺔ ّ‬
‫ﺍﻟﺧﻠ ِﻕ ‪ -‬ﺣﻳﺙ‬ ‫ﻣﻧﺯﻟﺔ ﺧﺎﺻّﺔ ﻓﻲ ﻋﺎﻟﻡ ْ‬ ‫ً‬ ‫ﺍﻣﺗﻳﺎﺯ ﻳُﻌﻁﻳﻪ‬
‫ٍ‬ ‫ﻳُﺣﻅﻰ ﺑﺄﻱّ‬
‫ِ‬
‫ﺍﻟﺛﻳﻭﻟﻭﺟﻳﺎ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﺍﻟﻣﺳﻳﺣﻳّﺔ ﺑ ُﺭ ّﻣﺗِﻬﺎ‪،‬‬ ‫ﻗﻁﻳﻌﺔ ﺣﺎ ّﺩ ًﺓ ﻣﻊ ّ‬
‫ً‬ ‫ﻧﺭﻯ ﻫﻧﺎ‬
‫ﺛﻝ‬‫ﺍﻹﻧﺳﺎﻥ‪َ ،‬ﻣ َﺛﻠُ ُﻪ ﻓﻲ ﺫﻟﻙ ﻛ َﻣ ِ‬
‫ِ‬ ‫ﻙ‬
‫ﺑﻝ ﻭﻣﻊ » ﺩﻳﻛﺎﺭﺕ« ﺃﻳﺿﺎ‪ .‬ﻓﺳﻠﻭ ُ‬
‫‪٢٥‬‬
‫ﻟﻘﻭﺍﻧﻳﻥ ﺳﺑﺑ ّﻳ ٍﺔ َﺗ ْﻛﻔﻲ ﻣﻌﺭﻓ ُﺗﻬﺎ ﺣ ّﺗﻰ‬
‫َ‬ ‫ﺃﻱّ ﻅﺎﻫﺭﺓ ﻁﺑﻳﻌﻳّﺔ‪َ ،‬ﻳﺳْ َﺗ ِﺟﻳﺏُ‬
‫ﺑﺎﻟﻌﻘﻝ ﻭﻗﺎﺩ ٌﺭ ﻋﻠﻰ ﺍﺳﺗﻳﻌﺎﺏ‬ ‫ِ‬ ‫ُﺗﻔﻬﻡ‪ .‬ﻭﺑﻣﺎ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣُﺅﻣﻥٌ‬
‫ﺍﻵﻟﻳﺎﺕ ﺍﻟّﺗﻲ ُﺗﺣ ّﺩﺩﻧﺎ‪ ،‬ﻓﺈ ّﻧﻪ ﻳﻘﺗﺭ ُﺡ ﻁﺭﻳﻘﺎ ﺇﻟﻰ ﺍﻟﺗﺣ ّﺭﺭ ﺗﺭﺗﻛﺯ ﻋﻠﻰ‬
‫ﺍﻟﻣﻼﺣﻅﺔ ﺍﻟ ّﺩﻗﻳﻘﺔ ﻷﻧﻔﺳﻧﺎ‪ ،‬ﺃﻱ ﻻﻧﻔﻌﺎﻻﺗﻧﺎ ﻭﻋﻭﺍﻁﻔﻧﺎ ﻭﺭﻏﺑﺎﺗﻧﺎ‬
‫ﻭﺗﻛﻭﻳﻧﻧﺎ ﺍﻟﻔﻳﺯﻳﺎﺋﻲّ ‪ ،‬ﻭﺗﻛﻭﻥ ‪ -‬ﺃﻱ ﺗﻠﻙ ﺍﻟﻣﻼﺣﻅﺔ‪ -‬ﻫﻲ ﻭﺣﺩﻫﺎ‬
‫ﺍﻟﻛﻔﻳﻠﺔ ﺑﺟﻌﻠِﻧﺎ ﺃﺣﺭﺍﺭً ﺍ‪.‬‬

‫ﻫﺫﺍ ﺍﻹﻳﻣﺎﻥ ﺑﺄﻥّ ﺍﻟﻌﺎﻟَ َﻡ ﻗﺎﺑ ٌﻝ ﻟﻠﺗﻌﻘّ ِﻝ ﺗﻣﺎﻣًﺎ ﻫﻭ َﺣ َﺟ ُﺭ ﺍﻷﺳﺎﺱ ﻟﻛ ّﻝ‬

‫ﺍﻟﺑﻧﺎء ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ ‪ .‬ﻓﻼ ﺷﻲء ﻳﻛﻭﻥ ﻻﻋﻘﻼﻧﻳّﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻪ‪ .‬ﺻﺣﻳﺢ‬
‫ﻧﺄﺗﻲ ﺳﻠﻭﻛﺎ ﻣّﺎ ﻳُﺅﺧﺫ ﻋﻠﻰ ﺃ ّﻧﻪ ﻻﻋﻘﻼﻧﻲّ ‪ ،‬ﻏﻳﺭ ﺃﻥّ‬ ‫َ‬ ‫ﺃ ّﻧﻪ ﻳُﻣﻛﻧﻧﺎ ﺃﻥ‬
‫ﻫﺫﺍ ﺍﻟﺳّﻠﻭﻙ ﺳﻳﺗ ّﻡ ﺗﻔﺳﻳﺭﻩ ﺑﻣﺟﺭّﺩ ﺍﻛﺗﺷﺎﻑ ﺃﺳﺑﺎﺑﻪ‪ .‬ﻓﺎﻟﻐﻳﺭﺓُ ﺃﻭ‬
‫ﺍﻟﻐﺿﺏُ ‪ ،‬ﺃ ًّﻳﺎ ﻛﺎﻧﺕ ﺩﺭﺟﺔ ﺍﻧﻔﻼﺗِﻬﻣﺎ‪ ،‬ﻳُﻣﻛﻥ ﺗﻔﺳﻳﺭﻫﻣﺎ ﻣﻧﻁﻘﻳّﺎ‬
‫ﺗﻣﺎﻣًﺎ ﻣﺛﻝ ﺍﻟﻌﺎﺻﻔﺔ ﺃﻭ ﺍﻻﻧﻔﺟﺎﺭ ﺍﻟﺑﺭﻛﺎﻧﻲّ ‪ .‬ﻭﺫﻟﻙ ﻫ َُﻭ ﻣﺎ ﻳﻔﺳّﺭ‬
‫ﺗﻠﻙ ﺍﻟﻌﺑﺎﺭﺓ ﺍﻟّﺗﻲ ﻛ ّﺭﺭﻫﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﺛﻼﺙ ﻣﺭّﺍﺕ ﻓﻲ ﺃﻋﻣﺎﻟﻪ‪:‬‬
‫ُ‬
‫ﺍﺧﺗﺭﺕ‬ ‫»ﻻ َﺗﺳْ َﺧﺭْ ﻭﻻ َﺗﺄْ َﺳﻑْ ﻭﻻ َﺗ ْﻛ َﺭ ْﻩ َﺑ ْﻝ ﺍﻓ َﻬ ْﻡ«)‪ .(10‬ﻭﻗﺩ‬
‫ﻟﺗﻛﻭﻥ ﺗﺻﺩﻳﺭﺍ ﻟﻬﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻷ ّﻧﻬﺎ ُﺗﻠ ّﺧﺹ ﺑﺷﻛﻝ ﺭﺍﺋﻊ‬ ‫َ‬ ‫ﻫﺫﻩ ﺍﻟﺟﻣﻠ َﺔ‬
‫ﻓﺑﺩﻻ ﻣﻥ ﺃﻥ ﻧ ُﺭ ّﺩ ﺍﻟﻔﻌ َﻝ‬ ‫ً‬ ‫ﺍﻟﻧ ّﻳ َﺔ ﺍﻟّﺗﻲ ُﺗﻭﺟّﻪ ﻋﻣ َﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪:‬‬
‫ﺑﻌﻭﺍﻁﻔﻧﺎ ﻓﻲ ﻣﻭﺍﺟﻬﺔ ﺍﻷﺣﺩﺍﺙ‪ ،‬ﻋﻠﻳﻧﺎ ﺃﻥ َﻧﻔﻬﻣﻬﺎ‪ .‬ﻭﻋﻧﺩﻣﺎ ﻧﻛﻭﻥُ‬
‫ﻗﺩ َﻓ ِﻬﻣﻧﺎ ﺃﻥّ ﻟﻛ ّﻝ ﺷﻲء ﺳﺑﺑًﺎ‪ ،‬ﻭﺃﺩﺭﻛﻧﺎ ﺗﺳﻠﺳ َﻝ ﺍﻷﺳﺑﺎﺏ ﺍﻟّﺗﻲ‬
‫ﻧﻛﻭﻥ‬ ‫َ‬ ‫ﻓﻌﻼ ﺇﻧﺳﺎﻧﻳّﺎ ﻣّﺎ‪ ،‬ﻓﺳﻭﻑ ﻟﻥ‬ ‫ﺃﻧﺗﺟﺕ ﻅﺎﻫﺭ ًﺓ ﻁﺑﻳﻌﻳ ًّﺔ ﻣّﺎ ﺃﻭ ً‬
‫ﺽ ﺍﻟﺳﱡﺧﺭﻳﺔِ‪ ،‬ﻭﻻ‬ ‫ﻌﺭ ِ‬
‫ﺽ ﺍﻟ ُﺣﻛﻡ ﺍﻷﺧﻼﻗﻲّ ﻭﻻ ﻓﻲ َﻣ ِ‬ ‫ﻓﻲ َﻣﻌْ ِﺭ ِ‬
‫ﺏ‪َ .‬ﺳ َﻧ َﺗ َﻣ ّﻛﻥُ ﺑﺫﻟﻙ‬
‫ﺿ ِ‬‫ﻛﻭﻯ ﺃﻭ ﺍﻟﻛﺭﺍﻫ ّﻳ ِﺔ ﻭﺍﻟﻐ َ‬‫ﻛﺫﻟﻙ ﻓﻲ ﻣﻌﺭﺽ ﺍﻟ ﱠﺷ َ‬
‫ﻣﻥ ﺇﻗﺎﻣ ِﺔ ﻧﻅﺭ ٍﺓ ﻋﻘﻼﻧﻳّﺔ ﺻﺣﻳﺣﺔٍ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻫﺎﺩﺋﺔٍ‪ ،‬ﻟ ُﻛ ﱢﻝ ﻭﺿﻌﻳّﺔ‪.‬‬
‫‪٢٦‬‬
‫ﻻ َﻳﻣﻧ ُﻊ ﺫﻟﻙ ﻣﻥ ﺍ ّﺗﻬﺎﻡ ﻫﺫﺍ ﺍﻟﻔﻌﻝ ﺃﻭ ﺫﺍﻙ ﺃﻭ ﻧﻘﺩِﻩ‪ ،‬ﻭﻟﻛﻥ ﺍﻟ ّﺗﻌﺎﻁﻲ‬
‫ﻣﻊ ﺟﺭﻳﻣﺔ ﻣّﺎ ﻣﺛﻼ ﺳﻳﻛﻭﻥ ﻛﺎﻟ ّﺗﻌﺎﻁﻲ ﻣﻊ ﻫ ّﺯﺓ ﺃﺭﺿﻳّﺔ‪ :‬ﺃﻣ ٌﺭ ﻣّﺎ‬
‫ﻓﻅﻳ ٌﻊ ﻗﺩ ﺣﺩﺙ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﺃﻣ ٌﺭ ﻣﻧﻁﻘﻲّ ﺑﺎﻟ ّﻧﻅﺭ ﺇﻟﻰ ﺗﺳﻠﺳﻝ ﺍﻟﻌﻠﻝ‬
‫ً‬
‫ﻣﺄﺳﺎﻭﻳﺔ ﻭﻟﻛ ّﻧﻬﺎ ﻟﻳﺳﺕ‬ ‫ﺍﻟﻁﺑﻳﻌﻳّﺔ ﺍﻟّﺗﻲ ﺃﻧﺗﺟﺗﻪ‪ .‬ﻗﺩ ﺗﻛﻭﻥ ﺍﻟ ّﻧﺗﺎﺋﺞ‬
‫ﺍﻟﺑ ّﺗﺔ ﻻﻋﻘﻼﻧﻳ ًّﺔ‪ ،‬ﺣﻳﺙ ﺳﻳﻛﻭﻥ ﻣﻥ ﺍﻟﻌﺑﺙ ﺃﻥ ﻧ ْﻛ َﺭ َﻩ ﻣُﺟﺭﻣﺎ ﺗﻣﺎﻣًﺎ‬
‫ﻣﺛﻝ ﺳﺑﺏ‬ ‫ﺍﻟﻁﺑﻳﻌ َﺔ ﺍﻟّﺗﻲ ُﺗ ّ‬
‫ّ‬ ‫ﻣﺛﻠﻣﺎ ﻳﻛﻭﻥ ﻣﻥ ﺍﻟﻌﺑﺙ ﺃﻥ َﻧ ْﻛ َﺭ َﻩ‬
‫ﻣﻘﺩﺍﺭ ﻣُﺳﺎﻫﻣﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬ ‫َ‬ ‫ﺍﻟ ّﺯﻟﺯﺍﻝ‪ .‬ﻭﻧﺭﻯ ﻣﻥ ﺧﻼﻝ ﺫﻟﻙ‬
‫‪psychologie des‬‬ ‫ﺗﺄﺳﻳﺱ ﻋﻠﻡ ﻧﻔﺱ ﺍﻷﻋﻣﺎﻕ‬
‫‪ ،profondeurs‬ﻭﻟﻛ ّﻧﻧﺎ ﺃﻳﺿﺎ ﻧﻔﻬ ُﻡ ﺑﺻﻭﺭ ٍﺓ ﺃﻓﺿﻝ ﻟﻣﺎﺫﺍ ﻛﺎﻥ‬
‫ﺇﻋﺟﺎﺑﻪ ﺑﺄﻓﻛﺎﺭ ﺍﻟﻣﺳﻳﺢ ) ﺭﻏﻡ ﺃﻧﻪ ﻻ‬ ‫ِ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻌﺑّﺭ ﻏﺎﻟﺑﺎ ﻋﻥ‬
‫ﺩﻳﻥ ﺁﺧﺭ(‪ .‬ﻓﺎﻟﻣﺳﻳ ُﺢ ﻟﻡ‬ ‫ٍ‬ ‫ﻳﻣﻳﻝ ﺇﻟﻰ ﺍﻟ ّﺩﻳﻥ ﺍﻟﻣﺳﻳﺣﻲّ ﻭﻻ ﺇﻟﻰ ﺃﻱّ‬
‫ﻳﺗﻭﻗّﻑْ ﻋﻥ ﺍﻟ ّﺗﺭﺩﻳﺩ‪ » :‬ﻻ ُﺗﺻْ ِﺩﺭُﻭﺍ ُﺣ ْﻛﻣًﺎ« ‪! Ne jugez pas‬‬
‫ﻭﻛﺎﻥ ﻗﺩ َﻧ َﻁ َﻕ ﺑﻬﺫﻩ ﺍﻟﻌﺑﺎﺭﺓ ﺍﻟﺑﻠﻳﻐﺔ ﻓﻲ ﺍﻟﻠّﺣﻅﺔ ﺍﻟّﺗﻲ ﻛﺎﻥ ﻓﻳﻬﺎ‬
‫ﻳﻣﻭﺕ ﻋﻠﻰ ﺍﻟﺻّﻠﻳﺏ ﺑﻳﻧﻣﺎ ﻛﺎﻧﺕ ﺍﻟ ُﺟﻣﻭ ُﻉ ﺗﺳﺧ ُﺭ ﻣﻧﻪ‪ْ » :‬‬
‫ﺍﻏﻔ ِِﺭ ﻟﻬﻡ‬ ‫ُ‬
‫ﻳﺎ ﺃﺑﺗﺎﻩ‪ ،‬ﺇﻧ ُﻬ ْﻡ ﻻ ﻳﻌﺭﻓﻭﻥ ﻣﺎ ﻳﻔﻌﻠﻭﻥ«‪ .‬ﻟﻭ ﻛﺎﻧﺕ ﺍﻟﺟﻣﻭﻉ َﺗﻌﺭﻑ‬
‫ﻟﻣﺎ ﻛﺎﻧﺕ ﻗﺩ َﺳﺧِﺭﺕ ﻣﻥ ﻫﺫﺍ ﺍﻟﺑﺭﻱء ﺍﻟّﺫﻱ ُﺣﻛﻡ ﻋﻠﻳﻪ ﻅﻠﻣًﺎ‪،‬‬
‫ﻭﻟﻛﺎﻧﺕ ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﻗﺩ َﻋﻣِﻠﺕ ﻋﻠﻰ ﺗﺣﺭﻳﺭﻩ‪ .‬ﺇﻥّ ﺍﻟﺟﻬ َﻝ‪ ،‬ﻛﻣﺎ ﺃﻗ ّﺭ‬
‫ﺷﺭﻭﺭ‪ .‬ﺃﻣّﺎ‬ ‫ﺫﻟﻙ ﻛ ّﻝ ﻣﻥ » ﺑﻭﺫﺍ« ﻭ»ﺳﻘﺭﺍﻁ«‪ ،‬ﻫﻭ ﻋﻠّﺔ ﻛ ّﻝ ﺍﻟ ّ‬
‫ﺍﻟﻁﺭﻳﻕ ﺇﻟﻰ ﺍﻟ ّﺗﻐﻳﻳﺭ ﻭﺇﻟﻰ ﺍﻟﻔﻌﻝ ﺍﻟﻣُﻼﺋﻡ‪ ،‬ﺃﻱ‬ ‫ﺍﻟﻣﻌﺭﻓﺔ ﻓﺈ ّﻧﻬﺎ ﺗﻔﺗﺢ ّ‬
‫ﺍﻟﻁ َ‬
‫ﺭﻳﻕ ﺇﻟﻰ ﺍﻟﺣﺭّﻳ ِﺔ‪.‬‬ ‫ﺗﻔﺗﺢ ّ‬

‫ﺗﺳﺗﻁﻳﻊ ﻫﺫﻩ ﺍﻟﻘﺭﺍءﺓ ﻷﺣﺩﺍﺙ ﺍﻟﺣﻳﺎﺓ ﺑﺗﺟﺭّﺩ ﺗﺎ ﱟﻡ ﻣﻥ ﺍﻟﻌﻭﺍﻁﻑِ ‪،‬‬

‫ﺃﻥ ُﺗﺛﻳﺭ ﺍﻻﻧﺗﻘﺎ َﺩ ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ‪ .‬ﻭﻟﻛﻥّ ﺍﻟ ّﺗﺣﻠﻳﻝ ﺍﻟّﺫﻱ َﺗﺳﺗﻧ ُﺩ ﺇﻟﻳﻪ‬
‫‪٢٧‬‬
‫ﻳﻅ ّﻝ ﺭﻏﻡ ﺫﻟﻙ ﺻﺣﻳﺣً ﺎ ﻓﻲ ﺭﺃﻳﻲ‪ .‬ﻭﻣﻥ ﻫﻧﺎ ﻧﻔﻬ ُﻡ‪ ،‬ﻭﻫﻭ ﻣﺎ‬
‫ﺍﻷﻓﻌﺎﻝ‬
‫ِ‬ ‫ﺣﻛﻡ ﻋﻠﻰ‬‫ٍ‬ ‫ﺳﻧﻌﻭﺩ ﺇﻟﻳﻪ‪ ،‬ﻛﻳﻑ ﺃﻥّ »ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﺗﺑ ّﻧﻰ ﺃﻱّ‬
‫ﺍﻹﻧﺳﺎﻧﻳ ِﺔ‪ :‬ﻓﻬﻭ ﻳﺑﺣﺙ ﺑﺎﻷﺣﺭﻯ ﻋﻥ ﻓﻬﻣﻬﺎ ﻣﻥ ﺃﺟﻝ ﺍﻻﺭﺗﻘﺎء ﺑﻬﺎ‪.‬‬
‫ﺇ ّﻧﻪ ﻳﺭﻯ ﺃﻥّ ﺍﻻﻧﺗﺻﺎﺭ ﻋﻠﻰ ﺍﻟﺷ ّﺭ ﻋﺑﺭ ﻣﻌﺭﻓﺔ ﺃﺳﺑﺎﺑﻪ ﺍﻟﻌﻣﻳﻘﺔ‪،‬‬
‫ﺃﻓﺿﻝ ﻣﻥ ﺇﺿﺎﻋﺔ ﺍﻟﻭﻗﺕ ﻓﻲ ﺍﻟﺗﻧﺩﻳ ِﺩ ﻭﺍﻟﺗﺣﺳ ِﱡﺭ ﻭﺍﻟﻛﺭﺍﻫﻳّﺔ‬
‫ﺕ ﻋﻠﻳﻧﺎ ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ ﻓﺭﺻ َﺔ‬ ‫ﺷﺟﺏ‪ ،‬ﺫﻟﻙ ﺍﻷﻣﺭ ﺍﻟّﺫﻱ ُﻳ َﻔﻭﱢ ُ‬ ‫ﻭﺍﻟ ّ‬
‫ﺳﻣﺔ ﻣﻥ ﺳِ َﻣﺎﺕ ﻓﻠﺳﻔ ِﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺗﻲ‬ ‫ً‬ ‫ﺍﻟﻔﻌﻝ‪ .‬ﻛﺎﻧﺕ ﺗﻠﻙ‬
‫ِ‬
‫ﺃﺑﺣﺙ ﻣﻥ ﺧﻼﻝ ﻛ ّﻝ ﺃﻋﻣﺎﻟﻲ‬ ‫ُ‬ ‫ﺍﻛﺗﺷﻔﺕ ﻓﻳﻬﺎ ﻧﻔﺳﻲ ﻣﺑﺎﺷﺭ ًﺓ‪ .‬ﻓﺄﻧﺎ‬
‫ُ‬
‫ﻭﻣﺩﺍﺧﻼﺗﻲ ﻓﻲ ﻭﺳﺎﺋﻝ ﺍﻹﻋﻼﻡ ﻋﻥ ﺍﻟﻔﻬﻡ ﻭﺍﻟ ّﺗﻔﺳﻳﺭ ﻓﻲ ﻫﺩﻭ ٍء‪،‬‬
‫ﺕ ﺍﻻﻧﻔﻌﺎﻟ ّﻳ ِﺔ ﺍﻟّﺗﻲ ﺗﻛﻭﻥ ﻏﺎﻟﺏ‬ ‫ﺑﺩﻻ ﻣﻥ ﺍﻻﻧﺧﺭﺍﻁِ ﻓﻲ ﺍﻟﺧﺻﻭﻣﺎ ِ‬ ‫ً‬
‫ﻔﻕ ﺃﻥ ﺃُﻧ ّﺩﺩ ﺃﻭ ﺃَﺛﻭﺭ ﻭﻟﻛ ّﻧﻲ ﻻ‬
‫ﺍﻟﺣﺎﻝ‪ ،‬ﻳ ّﺗ ُ‬
‫ِ‬ ‫ً‬
‫ﻋﻘﻳﻣﺔ‪ .‬ﻭﺑﻁﺑﻳﻌ ِﺔ‬ ‫ﺍﻷﺣﻳﺎﻥ‬
‫ﺗﺟﺎﻭﺯ ﻋﻭﺍﻁﻔﻲ ﺑﻬﺩﻑ‬ ‫ِ‬ ‫ﺃ ّﺗﺧﺫ ﻣﻥ ﺫﻟﻙ ﻣﺳﻠﻛﻳ ًّﺔ ﺑﻝ ﺃَﻋْ َﻣ ُﻝ ﻋﻠﻰ‬
‫ﺍﻟﻔﻬﻡ‪ ،‬ﻻ ﺑﻝ ﺑﻬﺩﻑ ﺍﻟﻔِﻌﻝ ﺃﻳﺿﺎ ) ﻭﺫﻟﻙ ﻣﻥ ﺧﻼﻝ ﻣُﺅﺳّﺳﺔ ﻣﻥ‬ ‫ِ‬
‫ﺃﺟﻝ ﺍﻟ ّﺗﺭﺑﻳﺔ ﻋﻠﻰ ﺍﻟﺭّﻓﺎﻩ ﻭﺍﻟﻌﻳﺵ ﺍﻟﻣﺷﺗﺭﻙ‪ ،‬ﻭﻛﺫﻟﻙ ﻣﻥ ﺧﻼﻝ‬
‫ﺟﻣﻌﻳّﺔ ﺗﻌﻣﻝ ﻋﻠﻰ ﺗﺣﺳﻳﻥ ﺷﺭﻭﻁ ﺣﻳﺎﺓ ﺍﻟﺣﻳﻭﺍﻥ)‪.((11‬‬

‫ﺫﻟﻙ ﻫﻭ‪ ،‬ﺃﻋ ّﺯﺍﺋﻲ ﺍﻟﻘُﺭّﺍء‪ ،‬ﺃﺣﺩ ﺍﻟﻣﺑﺭﺭّﺍﺕ ﺍﻟّﺗﻲ ﻻ ﺗﺟﻌﻝ ﻣﻥ‬
‫ُﻠﻬ ٍﻡ‪ ،‬ﺑﻝ ﺻﺩﻳ ًﻘﺎ ﺃﻳﺿًﺎ‪ .‬ﺳﺄَﻛﺷِ ﻑُ ﻟَ ُﻛ ْﻡ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻣُﺟﺭّﺩ ﻣُﻔ ّﻛﺭ ﻣ ِ‬
‫ﺕ ﺍﻷﺧﺭﻯ ﻋﻠﻰ ﺍﻣﺗﺩﺍﺩ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟّﺫﻱ‬ ‫ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻣﺑ ّﺭﺭﺍ ِ‬
‫ِ‬ ‫ﻋﻥ‬
‫ﺃَﻟﱠﻔﺗ ُﻪ ﻭﺍﻟﻐﺑﻁ ُﺔ ْ‬
‫ﺗﻐ ُﻣﺭُﻧﻲ‪.‬‬

‫� )‪Goethe, Mémoires, traduction de Jacques (6‬‬

‫‪.Porchat, Paris, Hachette, 1983, p. 537 et 572‬‬
‫‪٢٨‬‬
‫)‪(7‬ﺍﻟﻣﻌﺭﻭﻑ ﻋﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ ﺃ ّﻧﻪ ﻗﺭﻥ ﺍﻟﺛﻭﺭﺓ ﺍﻟﻌﻘﻼﻧﻳّﺔ‬
‫ﻓﻲ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻔﻠﺳﻔﺔ‪ ،‬ﻭﻟﻛﻥّ ﺍﻟﻣﻘﺻﻭﺩ ﻫﻧﺎ ﻫﻭ ﺭ ّﺩ ﺍﻟﻔﻌﻝ ﺍﻟﺩﻳﻧﻲّ‬
‫)ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻲّ ﺗﺣﺩﻳﺩﺍ( ﺿ ّﺩ ﺍﻹﺻﻼﺡ ﺍﻟ ّﺩﻳﻧﻲّ ) ﺍﻟﺣﺭﻭﺏ ﺍﻟﺩﻳﻧﻳّﺔ(‬
‫ﻭﺿ ّﺩ ﺇﻧﺳﺎﻧﻭﻳّﺔ ﺍﻟ ّﻧﻬﺿﺔ ﻭﻋﻘﻼﻧﻳّﺔ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ‪ .‬ﻭﻟﻛﻥ ﻻ‬
‫ﻧﻧﺳﻰ ﺃﻳﺿﺎ ﺭ ّﺩ ﺍﻟﻔﻌﻝ ﺍﻟﻳﻬﻭﺩﻱّ ﺿ ّﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻔﺳﻪ‪ .‬ﻓﺑﻬﺫﺍ‬
‫ﺍﻟﺛﺎﻧﻲ ﻳﻛﻭﻥ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ ﻗﺭﻧﺎ ﻟﻠﺗﻌﺻّﺏ ﻭﺍﻟﻼّﺗﺳﺎﻣﺢ‬ ‫ﺍﻟﻣﻌﻧﻰ ّ‬
‫ﺃﻳﺿﺎ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫)‪(8‬ﻋﻧﺩﻣﺎ ﺃﺳﺗﺷﻬﺩ ﺑـ»ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺳﺄﺳﺗﺧﺩﻡ ﺑﺷﻛﻝ ﺃﺳﺎﺳﻲّ‬

‫ﺃﻋﻣﺎﻟﻪ ﺍﻟﻛﺎﻣﻠﺔ ‪ Euvres Complètes‬ﺍﻟّﺗﻲ ﻧﺷﺭﺗﻬﺎ ﻣﻛﺗﺑ ُﺔ‬
‫ﺍﻟﺑﻠﻳﺎﺩ ‪ Pléiade‬ﻭﺍﻟﻣﺗﺭﺟﻣﺔ ﺑﺟﻭﺩﺓ ﻣﻥ ﻗﺑﻝ » ﺭ‪ .‬ﻛﺎﻳﻭﺍ« ‪R.‬‬
‫‪» ،Caillois‬ﻡ‪ .‬ﻓﺭﺍﻧﺳﻳﺱ«‪ M. Francès‬ﻭ»ﺭ‪ .‬ﻣﺳﺭﺍﺣﻲ« ‪R.‬‬
‫‪ ،Misrahi‬ﺣ ّﺗﻰ ﻭﺇﻥ ﻛﻧﺕ ﺳﺄﺿﻔﻲ ﻋﻠﻳﻬﺎ ﺃﺣﻳﺎﻧﺎ ﺑﻌﺽ‬
‫ﺍﻟ ّﺗﻌﺩﻳﻼﺕ ﻛﻲ ﻳﻛﻭﻥ ﺍﻟﻌﺭﺽ ﺳﻬﻼ ﻭﻭﺍﺿﺣﺎ‪.‬‬

‫� )‪.Éthique, préface du livre III(9‬‬

‫‪٢٩‬‬
Début du Traité théologico-politique, (10 ) �
troisième chapitre de l’Éthique et Lettre 30 à
.Oldenburg

ً ne pas se moquer «‫ﺃﺣﺑّﺫ ﺍﻟ ّﺗﺭﺟﻣﺔ ﺑـ »ﻻ ﺗﺳﺧﺭ‬

‫ﺑﺩﻻ ﻣﻥ‬
ّ‫ ﻷﻥ‬.‫ﺍﻟﻐﻣﻭﺽ‬
َ ‫ ﺍﻟّﺗﻲ ُﺗﺛﻳﺭ‬ne pas rire « ْ‫ﻋﺑﺎﺭﺓ » ﻻ َﺗﺿﺣﻙ‬
‫ ﻭﻟﻛ ّﻧﻪ ﻳﻧﺗﻘﺩ ﻫﻧﺎ‬.‫ﻙ ﺑﻝ ﻫﻭ ﻳﺣﺑّﺫﻩ‬َ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﻌﺎﺭﺽُ ﺍﻟﺿّﺣ‬
‫ ﺃﻱ ﺫﻟﻙ ﺍﻟﺿّﺣﻙ ﻋﻠﻰ ﺍﻵﺧﺭﻳﻥ ﺍﻟّﺫﻱ ﻳﻣﺛﻝ‬،‫ﺍﻟﺳّﺧﺭﻳﺔ ﻣﻥ ﺍﻟﻐﻳﺭ‬
ً
.passion triste ‫ﺍﻧﻔﻌﺎﻻ ﺣﺯﻳ ًﻧﺎ‬

Fondationseve.org et (11 )�
ensemblepourlesanimaux.org

٣٠
 ‫ﺍﻷﻭﻝ‬ ‫ﺍﻟﺟﺯء ّ‬
‫ﻱ‬ ‫ﺍﻟﺭ ُﺟﻝ ُ ﺍﻟ ّﺛ ْﻭ ِﺭ ﱡ‬
‫ﻫﺫﺍ ّ‬
‫ﻳﺎﺳﻲ ﻭﺍﻟ ّﺩﻳﻧ ﱢِﻲ‬ ‫ﱢ‬ ‫ﺑﺎﻟﻣﻌ َﻧﻰ ﺍﻟ ّ‬
‫ﺳ‬ ‫ْ‬

‫‪٣١‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‬
‫ﺎﻕ ﺍﻟﻔﻠﺳ َﻔ ِﺔ‬
‫ﺍِﻋ ِﺗ َﻧ ُ‬

‫ﺿ ُﻊ ﺇﻻ ّ ﻟﻁﺑﻳﻌ ِﺔ‬
‫ﺱ ﻻ َﻳ ْﺧ َ‬‫ﺷﻪ ِﻣﻥْ ﺳ َﻌﺎ َﺩ ٍﺓ ﺃﻭ ﺑ ُْﺅ ٍ‬ ‫»ﺇﻥّ ﻛ ّﻝ ﻣﺎ ﻧﻌﻳ ُ‬
‫ﻑ«)‪(12‬‬ ‫ﺍﻟﻣﻭﺿﻭﻉ ﺍﻟّﺫﻱ ﻧﺗﻌﻠﱠ ُﻕ ﺑ ِﻪ ﺑ َﺷ َﻐ ٍ‬
‫ِ‬
‫ﻼﻑ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛﺎﻧﻭﺍ ﻳﻬﻭ ًﺩﺍ ﺇﺳﺑﺎﻥ‬ ‫ﻣ َِﻥ ﺍﻟﻣُﺣﺗﻣﻝ ﺟ ّﺩﺍ ﺃﻥ ﺃﺳْ َ‬
‫ﻁ ِﺭ ُﺩﻭﺍ ﺳﻧﺔ ‪ 1492‬ﻓﻭﺟﺩﻭﺍ ﻣﻠﺟﺄ ﻟﻬﻡ ﻓﻲ ﺍﻟﺑﺭﺗﻐﺎﻝ‪ .‬ﻭﻛﺎﻥ ﺃﻏﻠﺏُ‬ ‫ُ‬
‫ﻫﺅﻻء ﺍﻟﻼّﺟﺋﻳﻥ ﻣﻥ ﺍﻟﻣﺗﺣﻭّ ﻟﻳﻥ ) ‪ ،Conversos(13‬ﺃﻱ ﻣﻣّﻥ‬
‫ﺍﻋﺗﻧﻘﻭﺍ ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ )ﺗﺣﺕ ﺍﻟﺿّﻐﻁ ﻏﺎﻟﺑﺎ(‪ ،‬ﻭﺑﻌﺿﻬﻡ ﻣﻣّﻥ ﻳُﺳﻣ ْﱠﻭ َﻥ‬
‫»ﺍﻟﻣﺭﺍﻧﻭﺱ« ‪ marranes‬ﺍﻟّﺫﻳﻥ ﺍﺳﺗﻣﺭّﻭﺍ ﻓﻲ ﻣﻣﺎﺭﺳﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ‬
‫ِﺧ ْﻔ َﻳ ًﺔ‪ .‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻳﻬﻭﺩ ﺃﻥ ﻳﻘﺑﻠﻭﺍ ﺑﺎﻟ ّﺗﻌﻣﻳﺩ ﺍﻹﺟﺑﺎﺭﻱّ‬
‫ﺑﺎﻟﻁﺭﺩ ﻣﻥ ﺟﺩﻳﺩ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟّﺫﻱ ﻫﺎﺟﺭ ﻓﻳﻪ ﺁﺧﺭﻭﻥ‬ ‫ﺗﺣﺕ ﺍﻟ ّﺗﻬﺩﻳﺩ ّ‬
‫ﻧﺣﻭ ﺍﻹﻣﺑﺭﺍﻁﻭﺭﻳّﺔ ﺍﻟﻌﺛﻣﺎﻧﻳّﺔ ﻭﺑﻌﺽ ﺍﻟﻣﺩﻥ ﺍﻻﻳﻁﺎﻟﻳّﺔ‪ ،‬ﺛﻡ ﻧﺣﻭ‬
‫ﺍﻟﻣﻘﺎﻁﻌﺎﺕ ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ ﺍﻟﻣ ّﺗﺣﺩﺓ‪Provinces-Unies des Pays-‬‬
‫‪ Bas‬ﺣﻭﺍﻟﻰ ﻧﻬﺎﻳﺔ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺩﺱ ﻋﺷﺭ ﻋﻧﺩﻣﺎ ﺗﺣ ّﺭﺭﺕ ﻫﺫﻩ‬
‫ﺍﻟﻣﻘﺎﻁﻌﺎﺕ ﻣﻥ ﺍﻟﺧﺿﻭﻉ ﻟﻠﻬﻳﻣﻧﺔ ﺍﻹﺳﺑﺎﻧﻳّﺔ‪ .‬ﻭﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ‬
‫ﻋﺷﺭ ﺗﺣﻭّ ﻟﺕ ﻫﺫﻩ ﺍﻟﻣﻘﺎﻁﻌﺎﺕ ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ ﺍﻟﻣ ّﺗﺣﺩﺓ ﺍﻟّﺗﻲ ﺃُﺳﺳﺕ ﺳﻧﺔ‬
‫‪ 1581‬ﺇﻟﻰ ﺍ ّﺗﺣﺎﺩ ﺗﺟﺎﺭﻱّ ﺿﺧﻡ‪ ،‬ﺑﺣﺭﻱّ ﻭﺍﺳﺗﻌﻣﺎﺭﻱّ ﻓﻲ ﺍﻟﻭﻗﺕ‬
‫ﻛﻼ ﻣﻥ ﺇﻧﺟﻠﺗﺭﺍ ﻭﻓﺭﻧﺳﺎ ﻭﺇﺳﺑﺎﻧﻳﺎ‪ .‬ﻭﻋﻧﺩﻣﺎ‬ ‫ﻧﻔﺳﻪ‪ ،‬ﻣﻧﺎ ِﻓ َﺳ ًﺔ ﺑﺫﻟﻙ ّ‬
‫ﻭُ ﻟﺩ » ﺑﺎﺭﻭﺥ ﺳﺑﻳﻧﻭﺯﺍ« ﺳﻧﺔ ‪ ،(14)1632‬ﻛﺎﻧﺕ ﺍﻟﻣﻘﺎﻁﻌﺎﺕ‬
‫ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ ﺗﻣﺗﻠﻙ ﺃﺿﺧﻡ ﺍﻟﻣﺻﺎﻧﻊ ﺍﻟﺑﺣﺭﻳّﺔ ﻭﺃﻗﻭﻯ ﺑﻧﻙ ﻓﻲ‬
‫ﺃﻭﺭﻭﺑﺎ‪ .‬ﻏﻳﺭ ﺃ ّﻧﻬﺎ ﻛﺎﻧﺕ ﺃﻳﺿﺎ ﺃﺭﺽ ﻟﺟﻭء)‪ (15‬ﻟﻠﻬﺎﺭﺑﻳﻥ ﻣﻥ‬
‫ﺍﻻﺿﻁﻬﺎﺩ ﺍﻟﺳﻳﺎﺳﻲّ ﻭﺍﻟﺩﻳﻧﻲّ ‪ .‬ﻭﺭﻏﻡ ﺃﻥّ ﺍﻟﻬﻭﻟﻧﺩﻳّﻳﻥ ﻛﺎﻧﻭﺍ ﻓﻲ‬
‫‪٣٢‬‬
‫ﺃﻏﻠﺑﻬﻡ ﻛﺎﻟﻔﻳﻧﻳّﻳﻥ ‪ Calvinistes‬ﻓﺈ ّﻧﻬﻡ ﻛﺎﻧﻭﺍ ﻳﺳﻣﺣﻭﻥ ﺑﺗﻭﺍﺟﺩ‬
‫ﻁﻭﺍﺋﻑ ﺑﺭﻭﺗﺳﺗﺎﻧﺗﻳّﺔ ﻋﺩﻳﺩﺓ ﻭﻛﺫﻟﻙ ﻛﺎﺛﻭﻟﻳﻙ ﻭﻳﻬﻭﺩ‪ .‬ﻭﺭﻏﻡ ﺃﻥّ‬
‫ﺍﻵﺭﺍء ﺍﻟﺳﻳﺎﺳﻳّﺔ ﻭﺍﻟﻔﻠﺳﻔﻳّﺔ ﺍﻷﻛﺛﺭ ﺗﻧﻭّ ﻋﺎ ﻳﺗ ّﻡ ﻗﻣﻌﻬﺎ ﻓﻲ ﻏﺎﻟﺏ‬
‫ﺍﻷﺣﻳﺎﻥ ﻓﺈ ّﻧﻬﺎ ﻛﺎﻧﺕ ﺗﺳﺗﻁﻳﻊ ﺍﻟ ّﺗﻌﺑﻳﺭ ﻋﻥ ﻧﻔﺳﻬﺎ ﺃﻓﺿﻝ ﻣﻣّﺎ ﻫﻲ‬
‫ﺍﻟﺣﺎﻝ ﻓﻲ ﺃﻱّ ﻣﻛﺎﻥ ﺁﺧﺭ ﻓﻲ ﺃﻭﺭﻭﺑﺎ‪ .‬ﻟﻬﺫﺍ ﺍﻟﺳّﺑﺏ ﺟﺎء ﺍﻟﻛﺛﻳﺭ ﻣﻥ‬
‫ﺍﻟﻳﻬﻭﺩ ﻟﻼﺳﺗﻘﺭﺍﺭ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﻘﺎﻡ ﺍﻟﻣﺗﺳﺎﻣﺢ‪.‬‬

‫ﻛﺎﻥ ﺟ ّﺩ » ﺳﺑﻳﻧﻭﺯﺍ« » ﺑﻳﺩﺭﻭ ﺍﺳﺣﺎﻕ ﺇﺑﻧﺣﻭﺳﺔ« ‪Pedro‬‬

‫‪ Issac Epinhosa‬ﻭﺍﻟّﺫﻱ ﻳﻌﻧﻲ ﺍﺳﻣﻪ‪ » :‬ﺍﻵﺗﻲ ﻣﻥ ﻣﻛﺎﻥ ﻣﻠﻲء‬
‫ﺑﺎﻷﺷﻭﺍﻙ«‪ ،‬ﻗﺩ ﻏﺎﺩﺭ ﺍﻟﺑﺭﺗﻐﺎﻝ ﻧﺣﻭ ﻓﺭﻧﺳﺎ ﺣﻳﺙ ﺃﻗﺎﻡ ﺑﻌﺽ‬
‫ﺍﻟﺫﻫﺎﺏ ﻟﻼﺳﺗﻘﺭﺍﺭ ﻧﻬﺎﺋﻳﺎ ﻓﻲ‬ ‫ﺍﻟﻭﻗﺕ ﻓﻲ ﻧﺎﻧﺕ ‪ Nantes‬ﻗﺑﻝ ّ‬
‫ﺃﻣﺳﺗﺭﺩﺍﻡ‪ .‬ﺃﻣّﺎ ﺃﺑﻭﻩ‪ » ،‬ﻣﻳﺧﺎﺋﻳﻝ« ‪ Micaël‬ﻓﻘﺩ ﻓﺗﺢ ﻣﺗﺟﺭﺍ‬
‫ﺻﻐﻳﺭﺍ ﻟﻣﻧﺗﻭﺟﺎﺕ ﻣﺳﺗﻭﺭﺩﺓ ﻣﻥ ﺍﻟﻣﺳﺗﻌﻣﺭﺍﺕ ﻓﻲ ﺍﻟﺣﻲّ ﺍﻟﻳﻬﻭﺩﻱّ‬
‫ﻣﻥ ﺍﻟﻣﺩﻳﻧﺔ ﺗﻔﺻﻠﻪ ﻋﻥ ﻣﻧﺯﻝ » ﺭﺍﻣﺑﺭﺍﻧﺕ« ‪Rembrandt‬‬
‫ﻣﺳﺎﻓﺔ ﺷﺎﺭﻋﻳْﻥ ﻓﻘﻁ)‪ .(16‬ﻟﻪ ﺑﻧﺕ ﺍﺳﻣﻬﺎ » ﺭﺑﻳﻛﺎ« ‪Rebecca‬‬
‫ﻭﻭﻟﺩ ﺍﺳﻣﻪ » ﺇﺳﺣﺎﻕ« ﻭُ ﻟِﺩَﺍ ﻟﻪ ﻣﻥ ﺯﻭﺟﺔ ﺃﻭﻟﻰ‪ .‬ﻭﺑﻌﺩ ﺃﻥ ﺗﻭﻓّﻳﺕ‬
‫ﺯﻭﺟﺗﻪ‪ ،‬ﺗﺯﻭّ ﺝ ﻣﻥ ﺟﺩﻳﺩ ﺑـ»ﺣ ّﻧﺎ« ‪ Hannah‬ﺣﻳﺙ ﺃﻧﺟﺑﺎ ﻁﻔﻠﻳﻥ‬
‫ﻫﻣﺎ » ﻣﺭﻳﻡ« ‪ Myriam‬ﻭ»ﺑﺎﺭﻭﺥ« ‪ .Baruch‬ﻭﻟﻛﻥّ ﻣﺻﻳﺑ َﺔ‬
‫ﺃﺧﺭﻯ ﺣﻠّﺕ ﺑﻪ ﺑﻔﻘﺩﺍﻥ ﺯﻭﺟﺗﻪ ّ‬
‫ﺍﻟﺛﺎﻧﻳﺔ ﻓﺗﺯﻭّ ﺝ ﻟﻠﻣﺭّﺓ ﺍﻟﺛﺎﻟﺛﺔ ﻣﻥ‬
‫»ﺃﺳﺗﻳﺭ« ‪ Esther‬ﺍﻟّﺗﻲ ﺃﻧﺟﺑﺕ ﻟﻪ ﻭﻟﺩﺍ ﻫﻭ » ﺟﺑﺭﺍﺋﻳﻝ«‬
‫‪ .Gabriel‬ﻛﺎﻧﺕ ﻁﻔﻭﻟﺔ » ﺑﺎﺭﻭﺥ« ) ﻭﻫﻭ ﺍﻻﺳﻡ ﺍﻟﻌﺑﺭﻱّ ﺍﻟّﺫﻱ‬

‫‪٣٣‬‬
‫ﻙ ‪ Beni‬ﻭﺍﻟّﺫﻱ ﺳ ُﻳ َﻧﺎﺩَﻯ ﻋﻠﻳﻪ ﺑﻪ ﻓﻲ ﺻﻳﻐﺗﻪ ﺍﻟﺑﺭﺗﻐﺎﻟﻳّﺔ‬
‫ﺎﺭ ٌ‬
‫ﻳﻌﻧﻲ ُﻣ َﺑ َ‬
‫‪ (Bento‬ﻣﺿﻁﺭﺑﺔ ﺑﺳﺑﺏ ﻣﻭﺕ ﺃﻣّﻪ ﻭﻫﻭ ﻟﻡ ﻳﺑﻠﻎ ﺍﻟﺳّﺎﺩﺳﺔ ﺑﻌ ُﺩ‪.‬‬

‫ﻛﺎﻥ » ﻣﻳﺧﺎﺋﻳﻝ« ﺭﺟﻼ ﻣﺗﺩﻳّﻧﺎ ﺟ ّﺩﺍ ﻭﺃﺣﺩ ﺍﻟﻣﻣﻭّ ﻟﻳﻥ ﺍﻟﺭّﺋﻳﺳﻳّﻳﻥ‬

‫ﻟﻠﻛﻧﻳﺱ » ﺗﻠﻣﻭﺩ‪-‬ﺗﻭﺭﺍﺓ« ‪ Talmud-Torah‬ﺍﻟّﺫﻱ ﻛﺎﻥ ﺗﺣﺕ‬
‫ﺇﺩﺍﺭﺓ ﺷﺧﺻﻳّﺔ ﻗﻭﻳّﺔ ﺟ ّﺩﺍ ﻫﻲ ﺍﻟﺣﺎﺧﺎﻡ ) ﺭﺍﺑﺎﻥ( ﺍﻟﻣﻭﺳﻭﻋﻲّ‬
‫»ﺷﺎﻭﻭﻝ ﻣﻭﺭﺗﻳﺭﺍ« ‪ .Saül Morteira‬ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ‪ ،‬ﻛﺎﻥ‬
‫»ﺷﺎﻭﻭﻝ« ﻳﺷﻐﻝ ﻋﺿﻭﺍ ﻓﻲ ﻣﺟﻠﺱ ﺍﻟﺟﻣﺎﻋﺔ ‪parnassim‬‬
‫ﺍﻟّﺫﻱ ﻳ ّﺗﺧﺫ ﺍﻟﻘﺭﺍﺭﺍﺕ ﺍﻟﻬﺎﻣّﺔ ﻭﻳﻌﻳّﻥ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ‪ .‬ﻭﻟﺫﻟﻙ ﺃُﺭﺳﻝ‬
‫»ﺑﺎﺭﻭﺥ« ﻣﻧﺫ ﻁﻔﻭﻟﺗﻪ ﺇﻟﻰ ﺍﻟﻣﺩﺭﺳﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﺍﻟ ّﺗﺎﺑﻌﺔ ﻟﻠﻛﻧﻳﺱ‬
‫ﺣﻳﺙ ﺗﻌﻠّﻡ ﻗﺭﺍءﺓ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ ﺑﺎﻟﻌﺑﺭﻳّﺔ ﻭﻛﺫﻟﻙ ﺍﺣﺗﺭﺍﻡ ﺍﻟﻘﺎﻧﻭﻥ‬
‫‪ la Loi‬ﻭﺍﻟ ّﻧﻘﺎﺷﺎﺕ ﺍﻟﺗﻠﻣﻭﺩﻳّﺔ‪ .‬ﻭﺣﺳﺏ ﺗﻠﻣﻳﺫﻩ »ﻟﻭﻛﺎ«‪ Lucas‬ﺃﺛﺎﺭ‬
‫»ﺑﺎﺭﻭﺥ« ﺇﻋﺟﺎﺏ ﺍﻟﺟﻣﻳﻊ ﺑﺣﻳﻭﻳّﺔ ﻓﻛﺭﻩ ﺣﻳﺙ ﻋﻠّﻕ ﻋﻠﻳﻪ ﺍﻟﺣﺎﺧﺎﻡ‬
‫»ﻣﻭﺗﻳﺭﺍ« ﺁﻣﺎﻻ ﻛﺑﻳﺭﺓ ﺭﺍﺟﻳﺎ ﺭﺑّﻣﺎ ﺃﻥ ﻳُﺻﺑﺢ َﺧﻠَ ًﻔﺎ ﻟﻪ ﻳﻭﻣًﺎ ﻣّﺎ‪.‬‬
‫ﻭﻟﻛﻥّ » ﺑﺎﺭﻭﺥ«‪ ،‬ﻣﺛﻠﻣﺎ ﻳﻭﺿّﺢ ﺫﻟﻙ ﻛﺎﺗﺏ ﺳﻳﺭﺗﻪ‪ » ،‬ﻛﺎﻥ ﻳﺛﻳﺭ‬
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‫ﻳﺗﺧﻁ ﺑﻌ ُﺩ‬ ‫ﺇﺷﻛﺎﻟﻳّﺎﺕ ﺗﺳﺗﻌﺻﻲ ﻋﻠﻰ ﺃﻛﺛﺭ ﺍﻟﻳﻬﻭﺩ ﻋِ ْﻠﻣًﺎ ﺭﻏﻡ ﺃ ّﻧﻪ ﻟﻡ‬
‫ﻳﻣﺛﻝ ﻓﺗﺭﺓ‬ ‫ﺍﻟﻼﻣﻊ ﻫﺫﺍ ﻻ ّ‬ ‫ﺳﻥّ ﺍﻟﺧﺎﻣﺳﺔ ﻋﺷﺭﺓ‪ .‬ﻭﺭﻏﻡ ﺃﻥّ ﺷﺑﺎﺑﻪ ّ‬
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‫ﻟﻠﺗﻔﻁﻥ ﺇﻟﻰ ﺃﻥّ‬ ‫ﺣﻛﻣﺗﻪ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﻟﻪ ﻣﻥ ﺗﻠﻙ ﺍﻟﺣﻛﻣﺔ ﻣﺎ ﻳﻛﻔﻳﻪ‬
‫ﺷﻛﻭﻛﻪ ﻛﺎﻧﺕ ﺗﺭﺑﻙ ﺃﺳﺗﺎﺫﻩ«)‪ .(17‬ﻏﻳﺭ ﺃﻥّ ﻫﺫﺍ ﺍﻟﺷﺎﺏ ﻳﺩﺭﻙ ﺃ ّﻧﻪ‬
‫ﻻ ﺑ ّﺩ ﻟﻪ ﻣﻥ ﺍﻟﺣﺫﺭ ﻷﻥّ ﻁﺎﺋﻔﺗﻪ ﻻ ﺗﺗﺳﺎﻣﺢ ﻣﻊ ﺍﻟﺧﺭﻭﺝ ﻋﻥ‬
‫ﺍﻟﻅﺭﻭﻑ‪ ،‬ﻛﺎﻥ »ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺣﺿﺭ ﻭﻫﻭ ﻟﻡ‬ ‫ﺍﻟﻣﺫﻫﺏ‪ .‬ﻭﻓﻲ ﻫﺫﻩ ّ‬
‫ﻋﻘﻭﺑﺔ ﻋﻠﻧﻳّﺔ ﺳﻠّﻁﻬﺎ » ﺍﻟﺑﺭﻧﺎﺳﻳﻡ«‬ ‫ً‬ ‫ﻳﺑﻠﻎ ﺑﻌﺩ ﺳ ّﻧﻪ ﺍﻟﺧﺎﻣﺳﺔ ﻋﺷﺭﺓ‪،‬‬
‫ﻋﻠﻰ » ﺇﺭﻳﻳﻝ ﺩﺍﻛﻭﺳﺗﺎ« ‪ Uriel Da Costa‬ﺑﺳﺑﺏ ﺇﻧﻛﺎﺭﻩ‬
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‫ﺷﺭﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ ﺍﻟ ُﻣ َﻧ ّﺯﻟَ ِﺔ ﻭﻟﺧﻠﻭﺩ ﺍﻟ ّﻧﻔﺱ‪ ،‬ﺣﻳﺙ ﺟُﻠﺩ ﺍﻟﺭّﺟﻝ ‪39‬‬‫ﻟﻠ ّ‬
‫ﻙ ﺍﻟﺑ ّﺗﺔ ﻓﻲ ﺃﻥّ‬
‫ﺟﻠﺩﺓ ﺛ ّﻡ ﺍﻧﺗﺣﺭ ﻣﺑﺎﺷﺭﺓ ﺑﻌﺩ ﻧﻬﺎﻳﺔ ﺍﻟﻣﺷﻬﺩ‪ .‬ﻭﻻ ﺷ ّ‬
‫ﺷﺎﺏ ﺍﻟّﺫﻱ‬
‫ﺫﻟﻙ ﺍﻟﺣﺩﺙ ﻗﺩ ﺗﺭﻙ ﺃﺛﺭً ﺍ ﻋﻣﻳ ًﻘﺎ ﻓﻲ ﻧﻔﺳﻳّﺔ »ﺑﺎﺭﻭﺥ« ﺍﻟ ّ‬
‫ﺑﺩﺃ ﻣﻧﺫ ﺫﻟﻙ ﺍﻟﺣﻳﻥ ﻓﻲ ﺍﻻﺑﺗﻌﺎﺩ ﻋﻥ ﺍﻟ ّﺩﻳﻥ ﻣﻥ ﺃﺟﻝ ﺍﻻﻫﺗﻣﺎﻡ‬
‫ﺑﺎﻟﻔﻠﺳﻔﺔ‪.‬‬

‫ﻛﺎﻥ » ﺑﺎﺭﻭﺥ« ﻣﻧﺫ ﺳِ ﻥّ ﺍﻟﺛﺎﻟﺛﺔ ﻋﺷﺭﺓ ﻳﺳﺎﻋﺩ ﺃﺑﺎﻩ ﻓﻲ ﻣﺗﺟﺭﻩ‬

‫ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻛﺎﻥ ﻓﻳﻪ ﻳﺗﺎﺑﻊ ﺩﺭﻭﺳﻪ ﻓﻲ ﺍﻟﻣﻌﺑﺩ ﺍﻟﻳﻬﻭﺩﻱّ ‪ .‬ﻭﻟﻛ ّﻧﻪ‬
‫ﺳﻳﻬ ُﺟﺭ ﺗﻠﻙ ﺍﻟ ّﺩﺭﺍﺳﺔ ﺑﺎﻟ ّﺗﺩﺭﻳﺞ ) ﺣﻳﺙ ﺳﻳﻐﻳﺏ ﺍﺳﻣﻪ ﺗﻣﺎﻣﺎ ﻣﻥ‬
‫ﺳﺟﻼّﺕ ﺍﻟﻣﺩﺭﺳﺔ ﻋﻧﺩ ﺑﻠﻭﻏﻪ ﺍﻟﺛﺎﻣﻧﺔ ﻋﺷﺭﺓ( ﻟﻛﻲ ﻳﻭﺍﻅﺏ ﻋﻠﻰ‬
‫ﺣﺿﻭﺭ ﺍﻟﺣﻠﻘﺎﺕ ﺍﻟﻣﺳﻳﺣﻳّﺔ ﺍﻟﻠﻳﺑﺭﺍﻟﻳّﺔ ﺍﻟﺗﻲ ﺳﺎﻋﺩﺗﻪ ﻋﻠﻰ ﺍﻟ ّﺩﺧﻭﻝ‬
‫ﺇﻟﻰ ﺣﻘﻝ ﺍﻟ ّﺗﻳﻭﻟﻭﺟﻳﺎ ﻭﺍﻟﻌﻠﻭﻡ ﺍﻟﺟﺩﻳﺩﺓ ﻭﺍﻟﻔﻠﺳﻔﺔ ﻭﺧﺎﺻّﺔ ﻓﻠﺳﻔ َﺔ‬
‫ُﻌﺎﺻﺭﻩ » ﺭﻳﻧﻳﻪ ﺩﻳﻛﺎﺭﺕ« ﺍﻟّﺫﻱ ﻛﺎﻥ ﻫﻭ ﺍﻵﺧﺭ ﻭﺟﺩ ﻣﻠﺟﺄ ً ﻟﻪ‬ ‫ِ‬ ‫ﻣ‬
‫ﻣﺛﻠﺕ ﺍﻟﻣﻘﺎﻁﻌﺎﺕ ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ ﻓﻲ ﻣﻧﺗﺻﻑ ﺍﻟﻘﺭﻥ‬ ‫ﻓﻲ ﻫﻭﻟﻧﺩﺍ‪ .‬ﻓﻘﺩ ّ‬
‫ﺍﻟﺳﺎﺑﻊ ﻋﺷﺭ ﺫﻟﻙ ﺍﻟﻣﺭﻛﺯ ﺍﻷﻭﺭﻭﺑﻲّ ﻟﺟﻣﻬﻭﺭﻳّﺔ ﺍﻟﻔﻧﻭﻥ ﻭﺍﻵﺩﺍﺏ‪:‬‬
‫ﻭﺍﻟﻣﺩﻳﻧﺔ ﺍﻟّﺗﻲ ﻛﺎﻧﺕ ﺗﻧﺗﺷﺭ ﻓﻳﻬﺎ ﺍﻷﻋﻣﺎﻝ ﺍﻟﻔﻳﺯﻳﺎﺋﻳّﺔ ﻭﺍﻟﺑﺻﺭﻳّﺔ‬
‫ﻭﺍﻟﻁﺑﻳّﺔ ﻭﺍﻟﻔﻠﺳﻔﻳّﺔ ﺍﻷﻛﺛﺭ ﺃﻫﻣﻳّﺔ ﻭﺍﻷﻛﺛﺭ ﺗﺟﺩﻳﺩﺍ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﺻﺭ‬
‫ﻫﻲ ﺃﻣﺳﺗﺭﺩﺍﻡ‪ .‬ﻓﻔﻳﻬﺎ ﺗﻭﺟﺩ ﺟﺎﻣﻌﺎﺕ ﺷﻬﻳﺭﺓ ﻛﺎﻧﺕ ﺗﺳﺗﻘﺑﻝ ﺍﻟﻌﻠﻣﺎء‬
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‫ﻭﺍﻟﻁﻠﺑﺔ ﻣﻥ ﻛ ّﻝ ﺃﻭﺭﻭﺑﺎ‪ .‬ﻳﺗ ّﻡ ﺍﻟ ّﺗﺩﺍﻭﻝ ﺣﻭﻝ » ﺍﻷﻓﻛﺎﺭ ﺍﻟﺟﺩﻳﺩﺓ«‬
‫ﺍﻟﻣﺟﻼﺕ ﻭﺍﻟﺟﻣﻌﻳّﺎﺕ ﺍﻟﻌﻠﻣﻳّﺔ‪ .‬ﺇﻥّ ﺍﻟﻣﻛﺎﻥ ﺍﻟّﺫﻱ ﺳﻳﻘﻭﻡ ﻓﻳﻪ‬‫ّ‬ ‫ﻓﻲ‬
‫ﺍﻟﺷﺎﺏّ »ﺑﺎﺭﻭﺥ« ﺑﺎﻟﻠّﻘﺎء ﺍﻷﻛﺛﺭ ﺣﺳﻣﺎ ﻓﻲ ﺣﻳﺎﺗﻪ ﻫﻭ ﻫﺫﻩ ﺍﻟﺳّﺎﺣﺔ‬
‫ﺍﻟﺛﻘﺎﻓﻳّﺔ ﺍﻟﺭّﺍﺋﻌﺔ ﺍﻟّﺗﻲ ﺷ ّﻛﻠﺕ ﻣﻘ ّﺩﻣﺔ ﻟﻸﻧﻭﺍﺭ ﺍﻷﻭﺭﻭﺑﻳّﺔ‪ .‬ﻓﻔﻲ ﺳﻧﺔ‬
‫‪ ،1652‬ﺃﻱ ﻋﻧﺩﻣﺎ ﺑﻠﻎ ﺳﻥّ ﺍﻟ ّﺗﺎﺳﻌﺔ ﻋﺷﺭﺓ‪ ،‬ﺑﺩﺃ ﺑﺣﺿﻭﺭ ﺩﺭﻭﺱ‬
‫‪٣٥‬‬
‫ﻓﻲ ﺍﻟﻼﺗﻳﻧﻳّﺔ ﻛﺎﻥ ﻳﻘ ّﺩﻣﻬﺎ ﺷﺧﺹٌ ﻓﺭﻳﺩ ﻣﻥ ﻧﻭﻋﻪ ﻫﻭ‬
‫»ﻓﺭﺍﻧﺳﻳﺳﻛﻭﺱ ﻓﺎﻥ ﺩﻥ ﺇﻧﺩﻥ« ‪Franciscus Van den‬‬
‫‪.(Enden (18‬‬

‫ﻛﺎﻥ » ﻓﺎﻥ ﺩﻥ ﺇﻧﺩﻥ«‪ ،‬ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻲّ ﻭﺃﺻﻳﻝ » ﺃﻧﻔﻳﺭ« ‪،Anvers‬‬

‫ﻗﺩ ﺍﻟﺗﺣﻕ ﻓﻲ ﺳﻥّ ﻣﺑ ّﻛﺭﺓ ﺑﺟﻣﺎﻋﺔ ﺍﻟﻣﺳﻳﺢ ‪la Compagnie de‬‬
‫‪ Jésus‬ﺣﻳﺙ ﺃﺻﺑﺢ ﺃﺳﺗﺎﺫﺍ ﻟﻼﺗﻳﻧﻳّﺔ ﻭﺍﻹﻏﺭﻳﻘﻳّﺔ‪ .‬ﻭﻟﻛﻥ ﺍﺳ ُﺗﺑﻌﺩ‬
‫ﻣﻥ ﺍﻟﺟﻣﺎﻋﺔ ﻗﺑﻳﻝ ﺃﻥ ﺗﺗ ّﻡ ﺗﺳﻣﻳﺗﻪ ﺭﺍﻫﺑﺎ ) ‪ (Prêtre‬ﺑﺳﺑﺏ ﺃﺧﻁﺎء‬
‫ﻙ ﺑﺎﺧﺗﻼﻓﺎﺕ ﻣﺫﻫﺑﻳّﺔ‪ ،‬ﺣﻳﺙ‬ ‫ﻏﻳﺭ ﻣﻌﺭﻭﻓﺔ ﻭﻟﻛ ّﻧﻬﺎ ﻣ ّﺗﺻﻠﺔ ﺩﻭﻥ ﺷ ّ‬
‫ﺳﻳﻅﻬﺭ ﻫﺫﺍ ﺍﻟﻳﺳﻭﻋﻲّ ﻻﺣﻘﺎ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﺫﻫﻠﺔ ﻣﻥ ﺍﻟﺗﺣ ّﺭﺭ‪ .‬ﻭﻗﺩ‬
‫ﺗﺎﺑﻊ ﺩﺭﻭﺳﺎ ﻓﻲ ﺍﻟﻁﺏّ ﺛﻡ ﺗﺯﻭّ ﺝ ﻭﺫﻫﺏ ﺑﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﺃﻣﺳﺗﺭﺩﺍﻡ‬
‫ﺳﻧﺔ ‪ 1645‬ﺣﻳﺙ ﺳﻳﻔﺗﺗﺢ ﺻﺣﺑﺔ ﺃﺧﻳﻪ ) ﻭﻫﻭ ﻧﺣّﺎﺕ ﻣﻌﺭﻭﻑ(‬
‫ﻣﺗﺟﺭﺍ ﻟﻸﻋﻣﺎﻝ ﺍﻟﻔﻧﻳّﺔ‪ .‬ﻭﻟﻛ ّﻧﻪ ﺳﻳﻘﻭﻡ ﺑﻌﺩ ﺇﻓﻼﺱ ﺷﺭﻛﺗﻪ ﺳﻧﺔ‬
‫ﻟﻼﺗﻳﻧﻳﺔ ﻣﺧﺻّﺻﺔ ﻷﺑﻧﺎء ﺍﻟﺑﺭﺟﻭﺍﺯﻳّﺔ‬ ‫‪ 1652‬ﺑﺎﻓﺗﺗﺎﺡ ﻣﺩﺭﺳﺔ ّ‬
‫ﻣﻣّﻥ ﻳﺳﺗﻌ ّﺩﻭﻥ ﻟﻠ ّﺩﺧﻭﻝ ﺇﻟﻰ ﺍﻟﺟﺎﻣﻌﺔ‪ .‬ﺇﻻ ّ ﺃﻥ ﻫﺫﺍ ﺍﻟﺭﺟﻝ ﻣﺛﻠﻣﺎ‬
‫ﻳﺅﻛﺩ ﻋﻠﻰ ﺫﻟﻙ ﺑﺈﻟﺣﺎﺡ ﺍﻷﺏ » ﻛﻠﺭﻭﺱ« ﻓﻲ ﻛﺗﺎﺑﺗﻪ ﻟﺳﻳﺭﺓ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ » ،‬ﻛﺎﻥ ﻳﺩﺭّﺱ ﺑﻧﺟﺎﺡ ﻛﺑﻳﺭ ﻭﺑﺷﻬﺭﺓ ﻛﺑﻳﺭﺓ ﻣﻣّﺎ‬
‫ﺟﻌﻝ ﺃﺛﺭﻳﺎء ﺍﻟﻣﺩﻳﻧﺔ ﻳﺿﻌﻭﻥ ﺛﻘﺗﻬﻡ ﻓﻳﻪ ﻟﺗﻌﻠﻳﻡ ﺃﻭﻻﺩﻫﻡ‪ ،‬ﺇﻟﻰ ﺃﻥ‬
‫ﺍﻛﺗﺷﻑ ﺍﻟﺟﻣﻳﻊ ﺃ ّﻧﻪ ﻛﺎﻥ ﻳﻘ ّﺩﻡ ﻟﺗﻼﻣﻳﺫﻩ ﺷﻳﺋﺎ ﺁﺧﺭ ﻋﺩﺍ ﺍﻟﻠّﻐﺔ‬
‫ﺍﻟﺗﻔﻁﻥ ﻓﻲ ﺍﻷﺧﻳﺭ ﺇﻟﻰ ﺃ ّﻧﻪ ﻛﺎﻥ ﻳﺯﺭﻉ ﺍﻟﺑﺫﻭﺭ‬‫ّ‬ ‫ﺍﻟﻼﺗﻳﻧﻳّﺔ‪ .‬ﻓﻘﺩ ﺗ ّﻡ‬
‫ﺍﻷﻭﻟﻰ ﻟﻺﻟﺣﺎﺩ ﻓﻲ ﻋﻘﻭﻝ ﻫﺅﻻء ﺍﻷﻁﻔﺎﻝ‪ .‬ﻭﻧﺫﻛﺭ ﺷﻬﺎﺩﺍﺕ ﺗﻼﻣﻳﺫ‬
‫»ﻓﺎﻥ ﺩﻥ ﺇﻧﺩﻥ« ﺍﻟﻘﺩﺍﻣﻰ ﻣﻣّﻥ ﺣﺎﻓﻅﻭﺍ ﻋﻠﻰ ﻭﻓﺎﺋﻬﻡ ﻟﻠﻛﻧﻳﺳﺔ‬
‫ﺍﻟﻠﻭﺛﺭﻳّﺔ ﻓﻲ ﺃﻣﺳﺗﺭﺩﺍﻡ ﻭﻟﻡ ﻳﺗﻭﻗﻔﻭﺍ ﻋﻥ ﺍﻟﺛﻧﺎء ﻋﻠﻰ ﺃﻫﺎﻟﻳﻬﻡ ﺍﻟّﺫﻳﻥ‬
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 ‫ﺃﻧﻘﺫﻭﻫﻡ ﻓﻲ ﺍﻟﻠّﺣﻅﺔ ﺍﻟﻣﻧﺎﺳﺑﺔ ﻣﻥ ﻣﺩﺭﺳﺔ ﺍﻟ ّ‬
‫ﺷﻳﻁﺎﻥ ﻓﺣ ّﺭﺭﻭﻫﻡ ﻣﻥ‬
‫ﻭﺟﺣﻭﺩ«)‪.(19‬‬‫ﻗﺑﺿﺔ ﻣﻌﻠّﻡ ﺧﺑﻳﺙ َ‬

‫ﻭﺑﺫﻟﻙ ﺗ ّﻡ ﺭﺑﻁ ﻫﺫﺍ ﺍﻟﻳﺳﻭﻋﻲّ ﺍﻟﺳّﺎﺑﻕ ﺑﺄﻓﻛﺎﺭﻩ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﺍﻟّﺗﻲ‬

‫ﺍﻋﺗﺑﺭﻫﺎ ﻛﺛﻳﺭﻭﻥ ﺃﻓﻛﺎﺭﺍ ُﻣ ْﻔﺳِ ﺩﺓ‪ :‬ﻓﻬﻭ ﻳﺩﻋﻭ ﺇﻟﻰ ﺍﻟﺣﺭﻳّﺔ ﺍﻟﺗﺎﻣّﺔ ﻓﻲ‬
‫ﺍﻟ ّﺗﻌﺑﻳﺭ ﻭﺇﻟﻰ ﺗﺭﺑﻳﺔ ﺍﻟﺷﻌﺏ ﻭﺍﻟﺗﻌﻠّﻕ ﺑﺎﻟﻣﺛﻝ ﺍﻷﻋﻠﻰ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲّ ‪.‬‬
‫ﻟﻘﺩ ﺃﺻﺑﺣﺕ ﺻﻭﺭﺗﻪ ﺷﻳﻁﺎﻧﻳّﺔ ﻭﻟﻡ ﻳﻌﺩ ﺑﺈﻣﻛﺎﻧﻪ ﻣﻭﺍﺻﻠﺔ ﺍﻟ ّﺗﺩﺭﻳﺱ‬
‫ﻓﻲ ﺃﻣﺳﺗﺭﺩﺍﻡ‪ .‬ﻭﻓﻲ ﺳﻧﺔ ‪ ،1670‬ﻋﻧﺩﻣﺎ ﺩﻋﺎﻩ ﻧﺑﻼء ﻓﺭﻧﺳﻳّﻭﻥ‬
‫ﻛﺎﻧﻭﺍ ﺗﺎﺑﻌﻭﺍ ﺩﺭﻭﺳﻪ ﺇﻟﻰ ﻓﺭﻧﺳﺎ‪ ،‬ﺫﻫﺏ ﺇﻟﻰ ﻫﻧﺎﻙ ﻭﻓﺗﺢ ﻣﺩﺭﺳﺔ‬
‫ﻓﻲ ﺑﺎﺭﻳﺱ‪ .‬ﻭﻟﻛﻥ ﻋﻧﺩﻣﺎ ﻏﺯﺕ ﻓﺭﻧﺳﺎ ﺑﻘﻳﺎﺩﺓ ﻟﻭﻳﺱ ‪ 14‬ﻫﻭﻟﻧﺩﺍ‪،‬‬
‫ﺣﺎﻭﻝ ﺑﺎﻟ ّﺗﻌﺎﻭﻥ ﻣﻊ ﻭﻛﻼء ﻓﺭﻧﺳﻳّﻳﻥ ﻭﻫﻭﻟﻧﺩﻳّﻳﻥ ﺳﺭّﻳﻳﻥ )» ﻟﻭﻳﺱ‬
‫ﺩﻭ ﺭﻭﻫﺎﻥ« ‪ Louis de Rohan‬ﺍﻟّﺫﻱ ﻓﺷﻝ ﻓﻲ ﻣﺅﺍﻣﺭﺓ ﺿﺩ‬
‫ﺍﻟﻣﻠﻙ(‪ ،‬ﺗﺄﺳﻳﺱ ﺟﻣﻬﻭﺭﻳﺔ ﻣﺳﺗﻘﻠّﺔ ﻓﻲ ﺍﻟ ّﻧﻭﺭﻣﺎﻧﺩﻱ ﻭﺫﻟﻙ ‪ -‬ﺣﺳﺏ‬
‫»ﻛﻠﺭﻭﺱ« ﺩﺍﺋﻣﺎ‪ -‬ﺑﻬﺩﻑ ﻓﺗﺢ ﺟﺑﻬﺔ ﺩﺍﺧﻠﻳّﺔ ﻳﻣﻛﻧﻬﺎ ﺃﻥ ﺗﺟﺑﺭ‬
‫»ﻟﻭﻳﺱ ﺍﻟﺭﺍﺑﻊ ﻋﺷﺭ« ﻋﻠﻰ ﺗﺷﺗﻳﺕ ﻗﻭّ ﺍﺗﻪ‪ .‬ﻭﻟﻛﻧﻪ ﺃُﻭﻗﻑ ﺛﻡ ﺃُﻋﺩﻡ‬
‫ﺷﻧﻘﺎ ﻓﻲ ﺍﻟﺑﺎﺳﺗﻳﻝ ﻓﻲ ‪ 27‬ﻧﻭﻓﻣﺑﺭ ‪.1674‬‬

‫ﻭﻫﻧﺎ ﻧﻔﻬﻡ ﺍﻟ ّﺗﺄﺛﻳﺭ ﺍﻟﻌﻣﻳﻕ ﺍﻟّﺫﻱ ﻛﺎﻥ ﻟﻬﺫﺍ ﺍﻟﻣﻔ ّﻛﺭ ﺍﻟﺣ ّﺭ ﻋﻠﻰ‬
‫ﺍﻟﺷﺎﺏ » ﺑﺎﺭﻭﺥ« ﺍﻟّﺫﻱ ﻛﺎﻥ ﺑﺩﻭﺭﻩ ﺑﺎﺣﺛﺎ ﻋﻥ ﺍﻟﺣﻘﻳﻘﺔ‪ .‬ﻓـ»ﻓﺎﻥ‬
‫ﺩﻥ ﺇﻧﺩﻥ« ﻟﻡ ﻳﻌﻠّﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻼﺗﻳﺗﻧﻳّﺔ ﻓﻘﻁ‪ ،‬ﺑﻝ ﻋﻠّﻣﻪ ﺃﺳﺱ‬
‫ﺍﻟﺛﻘﺎﻓﺔ ﺍﻟﻛﻼﺳﻳﻛﻳّﺔ ﺃﻳﺿﺎ ﺧﺻﻭﺻﺎ ﻣﻥ ﺧﻼﻝ ﺍﻟﻣﺳﺭﺡ ﺍﻟﻘﺩﻳﻡ‪ .‬ﻣﻥ‬ ‫ّ‬
‫ﺍﻟﻣﻌﺭﻭﻑ ﻣﺛﻼ ﺃ ّﻧﻪ ﻓﻲ ﺳﻧﺔ ‪ 1657‬ﻗﺎﻡ » ﻓﺎﻥ ﺩﻥ ﺇﻧﺩﻥ« ﺑﺟﻌﻝ‬
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‫ﺷﺎﻋﺭ‬ ‫ﺗﻼﻣﺫﺗﻪ ) ﻭﻣﻧﻬﻡ » ﺑﺎﺭﻭﺥ«( ﻳﺅ ّﺩﻭﻥ ﻓﺻﻼ ﻣﺳﺭﺣﻳّﺎ ﻟﻠ ّ‬
‫ﺍﻟﻼّﺗﻳﻧﻲّ » ﺗﻳﺭﺍﻧﺱ« ‪ .Terence‬ﻭﻗﺎﻡ ﺃﻳﺿﺎ ﺑﺗﺯﻭﻳﺩﻫﻡ ﺑﺛﻘﺎﻓﺔ‬
‫ﻻﻫﻭﺗﻳّﺔ ﻭﺑﻣﻌﺭﻓﺔ ﺑﺎﻟﻌﻠﻭﻡ ﺍﻟﻔﻳﺯﻳﺎﺋﻳّﺔ ﺍﻟﺟﺩﻳﺩﺓ‪ .‬ﻭﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ﻣ ّﻛﻥ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻥ ﻣﻌﺭﻓﺔ ﺍﻟﻣﺑﺎﺩﺉ ﺍﻷﻭﻟﻰ ﻟﻠﻔﻠﺳﻔﺔ ﺍﻟ ّﺩﻳﻛﺎﺭﺗﻳّﺔ‪.‬‬
‫ﻭﺣﺳﺏ ﺭﻭﺍﻳﺔ » ﻛﻠﺭﻭﺱ« ﺩﺍﺋﻣﺎ‪ ،‬ﻛﺎﻥ » ﺑﺎﺭﻭﺥ« ﻣﻧﺑﻬﺭﺍ ﺑﺻﻔﺔ‬
‫ﺧﺎﺻّﺔ » ﺑﺗﻠﻙ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺩﻳﻛﺎﺭﺗﻳّﺔ ﺍﻟّﺗﻲ ﺗﻘ ّﺭ ﺑﺄﻧﻪ ﻻ ﻳﺟﺏ ﺃﺑﺩﺍ‬
‫ﺍﻟﻘﺑﻭﻝ ﺑﺄﻣﺭ ﻣّﺎ ﻋﻠﻰ ﺃ ّﻧﻪ ﺣﻘﻳﻘﻲّ ﻣﺎ ﻟﻡ ﻳﻛﻥ ﺫﻟﻙ ﻗﺩ ﺛﺑﺕ ﻣﺳﺑﻘﺎ‬
‫ﺑﻣﻭﺟﺏ ﺣﺟﺞ ﺟﻳّﺩﺓ ﻭﺻُﻠﺑﺔ«)‪.(20‬‬

‫ﻋﻠﻰ ﺍﻣﺗﺩﺍﺩ ﻫﺫﻩ ﺍﻟﺳّﻧﻭﺍﺕ ﺍﻟّﺗﻲ ﺃﻣﺿﺎﻫﺎ ﺍﻟﺷﺎﺏّ » ﺑﺎﺭﻭﺥ«‬

‫ﺑﺟﺎﻧﺏ ﺃﺳﺗﺎﺫﻩ‪ ،‬ﻧﺷﻬﺩ ﻟﺩﻳﻪ » ﺍﻋﺗﻧﺎﻗﺎ ﺣﻘﻳﻘﻳّﺎ ﻟﻠﻔﻠﺳﻔﺔ‬
‫‪ .«Conversion philosophique‬ﻓﻣﻥ ﺗﺭﺑﻳﺔ ﺩﻳﻧﻳّﺔ ﺩﻏﻣﺎﺋﻳّﺔ‬
‫ﻭﻣﺗﺯﻣّﺗﺔ ﺃﺳﺎﺳﻬﺎ ﺍﻟﺧﺷﻳﺔ ‪ crainte‬ﻭﺍﻷﻣﻝ ‪ ) espoir‬ﺍﻻﻧﺗﻅﺎﺭ(‬
‫ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺗﺭﻛﻬﺎ ﻣﻧﺫ ﻧﻬﺎﻳﺔ ﻓﺗﺭﺓ ﻣﺭﺍﻫﻘﺗﻪ‪ ،‬ﻧﺭﺍﻩ ﻳﺗﻌﻠّﻕ‬
‫ﺍﻵﻥ ﺑﺎﻟﺑﺣﺙ ﺍﻟﺣ ّﺭ ﻋﻥ ﺍﻟﺣﻘﻳﻘﺔ ﻭﺍﻟﺳّﻌﺎﺩﺓ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﺑﺎﻻﺭﺗﻛﺎﺯ ﻋﻠﻰ‬
‫ﺍﻟﻌﻘﻝ ﻭﺣﺩﻩ‪.‬‬
‫ﻭﻣﻥ ﺧﻼﻝ ﺍﻟﻣﻘ ّﺩﻣﺔ ﺍﻟﺭّﺍﺋﻌﺔ ﻷﺣﺩ ﺃﻋﻣﺎﻟﻪ ﺍﻷﻭﻟﻰ )ﺍﻟّﺫﻱ ﻟﻡ ُﻳ ْﻛﻣ ِْﻠ ُﻪ(‬
‫ﻭﻫﻭ ﺍﻟﺭّﺳﺎﻟﺔ ﻓﻲ ﺇﺻﻼﺡ ﺍﻟﻌﻘﻝ ‪Traité de la réforme de‬‬
‫‪ ،l’entendement‬ﻳﻘ ّﺩﻡ ﻫﺫﺍ ﺍﻻﻋﺗﺭﺍﻑ ) ﺍﻟ ّﻧﺎﺩﺭ( ﻛﺎﺷﻔﺎ ﻟﻧﺎ ﻋﻥ‬
‫ﺍﻟﻣﻭﺿﻭﻉ ﺍﻷﺧﻳﺭ ﻟﺑﺣﺛﻪ‪ » :‬ﻋﻧﺩﻣﺎ ﻋﻠّﻣﺗﻧﻲ ﺍﻟﺗﺟﺭﺑﺔ ﺃﻥّ ﻛ ّﻝ‬
‫ﺍﻷﺣﺩﺍﺙ ﺍﻟﻌﺎﺩﻳّﺔ ﻟﻠﺣﻳﺎﺓ ﻋﻘﻳﻣﺔ ﻭﻻ ﻗﻳﻣﺔ ﻟﻬﺎ‪ ،‬ﻭﻋﻧﺩﻣﺎ ﺃﺩﺭﻛﺕ ﺃﻥّ‬
‫ﻳﻣﺛﻝ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻲّ ﺳﺑﺑﺎ ﺃﻭ ﻣﻭﺿﻭﻋﺎ ﻟﻠﺧﺷﻳﺔ ﻟﻳﺱ‬ ‫ﻛ ّﻝ ﻣﺎ ﻛﺎﻥ ّ‬
‫ﺣﺳﻧﺎ ﻭﻻ ﺳﻳّﺋﺎ ﻓﻲ ﺣ ّﺩ ﺫﺍﺗﻪ‪ ،‬ﺇﺫ ﻻ ﻳﻛﻭﻥ ﻛﺫﻟﻙ ّﺇﻻ ﺑﻘﺩﺭ ﻣﺎ ﺗﻛﻭﻥ‬
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‫ﺍﻟ ّﻧﻔﺱ ﻣﺗﺄﺛﺭﺓ ﺑﻪ‪ ،‬ﻋﻧﺩﻫﺎ ﺁﻟﻳﺕ ﻋﻠﻰ ﻧﻔﺳﻲ ﺃﻥ ﺃﺑﺣﺙ ﻓﻲ ﻣﺎ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻫﻧﺎﻙ ﺧﻳ ٌﺭ ﺣﻘﻳﻘﻲﱞ ﻳُﻣﻛﻥ ﺍﻟ ّﺗﻭﺍﺻﻝ ﺣﻭﻟﻪ‪ ،‬ﺑﻣﻌﻧﻰ ﺷﻲء ﻣّﺎ‬
‫ُﻳ َﻣ ﱢﻛ ُﻧﻧِﻲ ﺍﻛﺗﺷﺎﻓُﻪ ﻭﺍﻛﺗﺳﺎﺑﻪ ﻣﻥ ﺍﻻﺳﺗﻣﺗﺎﻉ ﺇﻟﻰ ﺍﻷﺑﺩ ﺑﻐﺑﻁﺔ ﺳﺎﻣﻳﺔ‬
‫ﻻ ﻧﻬﺎﻳﺔ ﻟﻬﺎ«)‪.(21‬‬

‫ﺇﻥّ ﻫﺫﺍ ﺍﻟﺑﺣﺙ ﻋﻥ » ﺍﻟﺧﻳﺭ ﺍﻟﺣﻘﻳﻘﻲّ «‪ ،‬ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‬

‫ﺍﻟﺷﺎﺏّ ‪ ،‬ﻫﻭ ﺃﺳﺎﺱ ﺍﻟﺳّﻌﻲ ﺇﻟﻰ ﺍﻟﺣﻛﻣﺔ ﻟﺩﻯ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻹﻏﺭﻳﻕ‬
‫ﺍﻟﻘﺩﺍﻣﻰ‪ .‬ﻭﻳﻌﻧﻲ ﺫﻟﻙ ﺳﻌﺎﺩﺓ ﻋﻣﻳﻘﺔ ﻭﺩﺍﺋﻣﺔ ﻳﻣﻛﻥ ﺍﻟﺣﺻﻭﻝ ﻋﻠﻳﻬﺎ‬
‫ﺑﻭﺟﻪ ﻣّﺎ ﻋﻧﺩﻣﺎ ﻧﺻﺑﺢ ﻏﻳﺭ ﻣﺑﺎﻟﻳﻥ ﺑﺎﻷﺣﺩﺍﺙ ﺍﻟﺧﺎﺭﺟﺔ ﻋ ّﻧﺎ‪،‬‬
‫ﻣﺳﺗﺣﺑّﺔ ﺃﻡ ﻛﺎﻧﺕ ﻣﺯﻋﺟﺔ‪ ،‬ﻭﻟﻛﻥ ﻋﺑﺭ ﺗﻐﻳﻳﺭ‬ ‫َ‬ ‫ﺳﻭﺍء ﺃﻛﺎﻧﺕ ﺃﺣﺩﺍﺛﺎ‬
‫ﺍﻟﻭﻋﻲ ﺍﻟﺧﺎﺹّ ﺣ ّﺗﻰ ﻳﻌﺛﺭ ﻓﻲ ﺩﺍﺧﻠﻪ ﻋﻠﻰ ﺍﻟﺳّﻌﺎﺩﺓ ﺍﻟ ّﺩﺍﺋﻣﺔ‪ .‬ﻣﺎ‬
‫ﻳﺑﺩﻭ ﻟﻲ ﻣﻧﺫ ﺍﻟﺑﺩﺍﻳﺔ ﺃ ّﻧﻪ ﻣﻳﺯﺓ ﺧﺎﺻّﺔ ﺑـ»ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻧﺫ ﺑﺩﺍﻳﺔ‬
‫ﻋﻣﻠﻪ ﺍﻟﻔﻛﺭﻱّ ‪ ،‬ﻫﻭ ﺃﻥّ ﻫﺫﻩ ﺍﻟﺳّﻌﺎﺩﺓ ﺗ ّﺗﺧﺫ ﻟﺩﻳﻪ ﺍﻟﺻّﻭﺭﺓ ﺍﻟﻌﻳﻧﻳّﺔ‬
‫ﻟﻠﻐﺑﻁﺔ‪ .Joie‬ﻭﻟﻛﻥّ ﻣﺩﺍﺭﺱ ﺍﻟﺣﻛﻣﺔ ﺍﻟﻘﺩﻳﻣﺔ ﻻ ﺗﻌﻳﺭ ﺍﻫﺗﻣﺎﻣﺎ‬
‫ﻟﻠﻐﺑﻁﺔ‪ :‬ﻓﺎﻟﺳّﻌﺎﺩﺓ ﺍﻟﻘﺻﻭﻯ ) ﻳﻭﺩﻳﻣﻭﻧﻳﺎ ‪ (eudemonia‬ﺗﻛﺗﺳﻲ‬
‫ﺑﺎﻷﺣﺭﻯ ﺻﻭﺭﺓ ﺍﻟﺳّﻛﻳﻧﺔ ‪ sérénité‬ﻭﺍﻟﻁﻣﺄﻧﻳﻧﺔ ) ‪.(ataraxie‬‬
‫ﺇﻥّ ﺍﻟﻣﺳﻌﻰ ﻧﺣﻭ ﺍﻟﺣﻛﻣﺔ ﻫﻭ ﻧﻔﺳﻪ‪ ،‬ﻭﻫﻭ ﻋﺩﻡ ﺇﺧﺿﺎ ُﻉ ﺍﻟﻣﺭ ِء‬
‫ﺳﻌﺎﺩ َﺗﻪ ﺃﺑ ًﺩﺍ ﻟﻠﻌﻠﻝ ﺍﻟﺧﺎﺭﺟﻳّﺔ‪ ،‬ﻭﻟﻛﻥّ ﻫﺫﺍ ﺍﻟﺗﻭﺟّﻪ ﺍﻷﺻﻳﻝ ﻧﺣﻭ‬
‫ﺍﻟﻐﺑﻁﺔ ﻳﻣﻳّﺯ ﺑﺷﻛﻝ ﺧﺎﺹّ ﺍﻟﺣﻛﻣﺔ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﻣﻧﺫ ﻧﺷﺄﺗﻬﺎ‪.‬‬
‫ﻭﺳﻧﺭﻯ ﻻﺣﻘﺎ ﻛﻳﻑ ﻭﻟﻣﺎﺫﺍ‪.‬‬

‫‪٣٩‬‬
‫ﻭ ﻛﻲ ﻧﻌﻭﺩ ﺇﻟﻰ ﺗﻠﻙ ﺍﻟﺻّﻔﺣﺎﺕ ﺍﻷﻭﻟﻰ ﻣﻥ ﺍﻟﺭّﺳﺎﻟﺔ ﻓﻲ ﺇﺻﻼﺡ‬
‫ﺍﻟﻌﻘﻝ‪ ،‬ﻳُﺑﻳّﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥ ﺍﻟﺭّﻭﺡ ﻳﻧﺗﺷﻲ ﻛﺛﻳﺭﺍ ﺑﺎﻟﺑﺣﺙ ﻋﻥ‬
‫ﻭﺍﻟﻣﻠﺫﺍﺕ ﺍﻟﺣﺳﻳّﺔ ﺇﻟﻰ ﺩﺭﺟﺔ ﺃ ّﻧﻪ ﻳﺻﻌﺏ ﻋﻠﻳﻪ‬ ‫ّ‬ ‫ﺍﻟﺛﺭﻭﺓ ﻭﺍﻷﻟﻘﺎﺏ‬ ‫ّ‬
‫ﺍﻟﺗﻔﺭّﻍ ﻟﻠﺑﺣﺙ ﻋﻥ ﺧﻳﺭﺍﺕ ﺃﺧﺭﻯ‪ .‬ﻭﻟﻛﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺧﺑﺭﻧﺎ‬
‫ﺑﺄ ّﻧﻪ ﻗﺎﻡ ﻫﻭ ﺑﻧﻔﺳﻪ ﺑﺗﺟﺭﺑﺔ ﺫﻟﻙ‪ :‬ﻓﻬﺫﻩ ﺍﻟﺧﻳﺭﺍﺕ ﺍﻟﻅﺎﻫﺭﺓ ﺗﺗﺣﻭّ ﻝ‬
‫ﺷﻪ ِﻣﻥْ‬ ‫ﺇﻥ ﻋﺎﺟﻼ ﺃﻡ ﺁﺟﻼ ﺇﻟﻰ ﺷﺭﻭﺭ ﻭﺣﺯﻥ‪ » :‬ﺇﻥّ ﻛ ّﻝ ﻣﺎ ﻧﻌﻳ ُ‬
‫ﺍﻟﻣﻭﺿﻭﻉ ﺍﻟّﺫﻱ ﻧﺗﻌﻠﱠ ُﻕ ﺑ ِﻪ‬
‫ِ‬ ‫ﺿ ُﻊ ﺇﻻ ّ ﻟﻁﺑﻳﻌ ِﺔ‬
‫ﺱ ﻻ َﻳ ْﺧ َ‬
‫ﺳ َﻌﺎ َﺩ ٍﺓ ﺃﻭ ﺑ ُْﺅ ٍ‬
‫ﻑ«)‪ .(22‬ﻓﺈﺫﺍ ﻛ ّﻧﺎ ﻣﺗﻌﻠّﻘﻳﻥ ﺑﺎﻟﺧﻳﺭﺍﺕ ﺍﻟﻌﺎﺑﺭﺓ ﻣﺛﻝ ﺍﻷﻟﻘﺎﺏ‬ ‫ﺑ َﺷ َﻐ ٍ‬
‫ﺷﺭﻭﺭ ﺍﻟﻣﺭﺗﺑﻁﺔ ﺑﻌﻭﺍﺭﺽ ﻫﺫﻩ‬ ‫ﻭﺍﻟﺛﺭﻭﺓ‪ ،‬ﺳﻧﻛﻭﻥ ﻋﺭﺿﺔ ﻟﻠ ّ‬ ‫ّ‬
‫ﺍﻟﺧﻳﺭﺍﺕ‪ .‬ﻭﻟﻛ ّﻧﻧﺎ ﺇﺫﺍ ﻛ ّﻧﺎ ﻧﺑﺣﺙ ﻋﻥ ﺍﻟﺣﻛﻣﺔ ﻭﻣﺗﻌﻠّﻘﻳﻥ ﺑﺎﻷﺷﻳﺎء‬
‫ﺍﻷﻛﺛﺭ ْﻧﺑْﻼ‪ ،‬ﻓﺳﺗﻛﻭﻥ ﺳﻌﺎﺩ ُﺗﻧﺎ ﺃﻗﻭﻯ ﻭﺃﺷ ّﺩ ﺭﺳﻭﺧﺎ‪ .‬ﻭﻫﻧﺎ ﻳﻘﻭﻡ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺗﺩﻗﻳﻕ ﺍﻟﻘﺿﻳّﺔ ﺍﻟّﺗﻲ ﺷﻐﻠﺗﻪ‪ » :‬ﻓﺭﻏﻡ ﺃﻥّ ﻋﻘﻠﻲ ﻗﺩ‬
‫ﺃﺩﺭﻙ ﻫﺫﻩ ﺍﻷﺷﻳﺎء ﺑﻭﺿﻭﺡ ﺷﺩﻳﺩ‪ ،‬ﻓﺈ ّﻧﻲ ﻟﻡ ﺃﺳﺗﻁﻊ ﺍﻟﺗﺧﻠّﺹ ﻛﻠﻳّﺎ‬
‫ﻣﻥ ﻫﺎﺟﺱ ﺍﻟﺑﺣﺙ ﻋﻥ ﺍﻟﻣﺎﻝ ﻭﺍﻟﻠّﺫﺓ ﺍﻟﺣﺳّﻳﺔ ﻭﺍﻟﻣﺟﺩ‪ .‬ﻏﻳﺭ ﺃ ّﻧﻲ‬
‫ﻛﻧﺕ ﺃﺭﻯ ﺑﻭﺿﻭﺡ ﺃﻧﻪ‪ :‬ﺑﻘﺩﺭ ﻣﺎ ﻛﺎﻥ ﻋﻘﻠﻲ ﻣﻧﺷﻐﻼ ﺑﻬﺫﻩ ﺍﻷﻓﻛﺎﺭ‬
‫ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺗﻣﻠّﺹ ﻣﻥ ﺍﻟﺧﻳﺭﺍﺕ ﺍﻟﻣﺯﻳّﻔﺔ‪ ،‬ﻭﻳﻔ ّﻛﺭ ﺑﺟ ّﺩﻳّﺔ ﻓﻲ‬
‫ﻣﺛﻝ ﻋﺯﺍ ًء ﻛﺑﻳﺭﺍ ﺑﺎﻟ ّﻧﺳﺑﺔ‬ ‫ﻣﺷﺭﻭﻋﻪ ﺍﻟﺟﺩﻳﺩ‪ .‬ﻭﻫﻭ ﺍﻷﻣﺭ ﺍﻟّﺫﻱ ّ‬
‫ﻟﻲ«)‪ .(23‬ﺑﻘﺩﺭ ﻣﺎ ﻳﻛﻭﻥ ﻭﻗﺕ ﺍﻟﺗﻔﺭّﻍ ﻟﻠ ّﺗﻔﻛﻳﺭ ﺍﻟﻔﻠﺳﻔﻲّ ﻛﺑﻳﺭﺍ‪،‬‬
‫ﻳﺻﺑﺢ ﻫﺫﺍ » ﺍﻟﺧﻳﺭ ﺍﻟﺣﻘﻳﻘﻲّ « ﻭﺍﺿﺣﺎ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﻳﻛﻭﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ‬
‫ﺏ ﻭﺍﻟﻠّ ّﺫﺓ‬ ‫ﺍﻻﻧﻔﺻﺎﻝ ﻋﻥ ﺑﻘﻳّﺔ ﺍﻟﻧﺎﺱ ﻓﻼ ﻳُﻌﻳﺭ ﺃﻫﻣﻳ ًّﺔ ﻟﻠﻣﺎﻝ ﻭﺍﻷﻟﻘﺎ ِ‬
‫ﺍﻟﺣﺳﻳّﺔ ّﺇﻻ ﺑﻣﺎ ﻫﻲ ﻭﺳﺎﺋﻝ ﻭﻟﻳﺱ ﺑﻣﺎ ﻫﻲ ﻏﺎﻳﺎﺕ‪ .‬ﻭﺫﻟﻙ ﻫﻭ ﻣﺎ‬
‫ﺑﺎﻋﺗﺩﺍﻝ‪.‬‬
‫ٍ‬ ‫ﻳﺟﻌﻠﻪ ﻗﺎﺩﺭً ﺍ ﻋﻠﻰ ﺍﺳﺗﺧﺩﺍﻣِﻬﺎ‬

‫‪٤٠‬‬
‫ﻟﻣﺎﺫﺍ ﻗ ّﺭﺭ ﺍﻟﺷﺎﺏّ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥ ﻳﻬﺏ ﻧﻔﺳﻪ ﻟﻠﻔﻠﺳﻔﺔ ﻓﻲ ﺳﻌﻳﻪ‬
‫ﺇﻟﻰ ﺍﻟﻔﻭﺯ ﺑﺧﻳﺭ ﺣﻘﻳﻘﻲّ ؟ ﺇ ّﻧﻪ ﻳﺷﺭﺡ ﺫﻟﻙ ﺑﻭﺿﻭﺡ ﺷﺩﻳﺩ ﻓﻲ ﺑﻘﻳّﺔ‬
‫ﺍﻟﻧﺹّ ‪ » :‬ﻋﻧﺩﻣﺎ ﻓ ّﻛﺭﺕ ﻣﻠﻳّﺎ ﺍﻗﺗﻧﻌﺕ ﺑﺄ ّﻧﻲ ﻛﻲ ﺃﻧﻘﻁﻊ ﻛﻠّﻳﺎ ﻟﻠ ّﺗﻔﻛﻳﺭ‪،‬‬
‫ﻳﺟﺏ ﻋﻠﻲّ ﺃﻥ ﺃﺻﺭﻑ ﻧﻅﺭﻱ ﻋﻥ ﺷﺭﻭﺭ ﻣﺣﻘّﻘﺔ ﻣﻥ ﺃﺟﻝ ﺗﺣﻘﻳﻕ‬
‫ﺧﻳﺭ ﻣﺅ ّﻛ ٍﺩ«)‪ ،(24‬ﻭﻳُﺭﺩِﻑُ »ﺳﺑﻳﻧﻭﺯﺍ« ﻣُﻘ ﱢﺩﻣﺎ ﻫﺫﺍ ﺍﻻﻋﺗﺭﺍﻑ‬ ‫ٍ‬
‫ﺍﻟﻘﻭﻱّ ﻭﺍﻟﻐﺭﻳﺏ‪ » :‬ﻓﻲ ﺣﻘﻳﻘﺔ ﺍﻷﻣﺭ ﻛﻧﺕ ﺃﺭﻯ ﻧﻔﺳﻲ ﻓﻲ ﻣﻬﻠﻛﺔ‬
‫ﺣﻘﻳﻘﻳّﺔ ﻭﻣﺟﺑﺭً ﺍ ﻋﻠﻰ ﺍﻟﺑﺣﺙ ﻋﻥ ﺩﻭﺍء ﺣ ّﺗﻰ ﻭﺇﻥ ﻟﻡ ﻳﻛﻥ ﻳﻘﻳﻧﻳّﺎ‪،‬‬
‫ﺗﻣﺎﻣﺎ ﻣﺛﻝ ﻣﺭﻳﺽ ﻣﺻﺎﺏ ﺑﺩﺍء ﻗﺎﺗﻝ ﻭﻳﺷﻌﺭ ﺑﻣﻭﺕ ﻣﺣﻘّﻕ ﻣﺎ ﻟﻡ‬
‫ﻳﺗﻧﺎﻭﻝ ﺍﻟ ّﺩﻭﺍء ﻓﻳﻛﻭﻥ ﻣُﺟ َﺑﺭً ﺍ ﻋﻠﻰ ﺍﻟﺑﺣﺙ ﻋﻧﻪ ﺑﻛ ّﻝ ﻣﺎ ﺃﻭﺗﻲ ﻣﻥ‬
‫ﺟﻬﺩ ﻣﻬﻣﺎ ﻛﺎﻧﺕ ﻧﺗﻳﺟﺗﻪ ﻏﻳﺭ ﻣﺅ ّﻛﺩﺓ ﻷ ّﻧﻪ ﻳﻌﻠّﻕ ﻋﻠﻳﻪ ﻛﻝ‬
‫ﺃﻣﻠﻪ«)‪ .(25‬ﻳﻌﺗﺭﻑ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻭﺿﻭﺡ ﺗﺎ ّﻡ ﺑﺄ ّﻧﻪ ﻟﻳﺱ ﻟﻪ ﺧﻳﺎﺭ‬
‫ﺁﺧﺭ ﺣ ّﺗﻰ َﻳ ْﻧﺟ َُﻭ ﺑﺟﻠﺩﻩ‪ .‬ﺇ ّﻧﻪ ﻳﻬﺏ ﻧﻔﺳﻪ ﻟﻠﺑﺣﺙ ﺍﻟﻔﻠﺳﻔﻲّ ﺑﺎﻋﺗﺑﺎﺭﻩ‬
‫ﺩﻭﺍ ًء ﺣﻳﻭﻳّﺎ‪ .‬ﻟﻣﺎﺫﺍ؟ ﻣﺎ ﻫﻭ » ﺍﻟﻬﻼﻙ ﺍﻟ ّﺗﺎﻡ« ﻭﻣﺎ ﻫﻭ » ﺍﻟﻣﺭﺽ‬
‫ﺍﻟﻘﺎﺗﻝ« ﺍﻟّﺫﻱ ﻛﺎﻥ ﻳﻭﺍﺟﻬﻪ؟ ﻟﻣﺎﺫﺍ ﻛﺎﻥ ﻋﻠﻳﻪ ﺃﻥ ﻳﺑﺣﺙ ﺩﻭﻥ‬
‫ﺟﺩﻭﻯ ﻋﻥ ﻫﺫﺍ ﺍﻟ ّﺩﻭﺍء؟ ﺇﻥّ ﻣﺎ ﻳﺗﻭﻓّﺭ ﻟﺩﻳﻧﺎ ﻣﻥ ﻋﻧﺎﺻﺭ ﻗﻠﻳﻠﺔ ﻣﻥ‬
‫ﺳﻳﺭﺗﻪ ﻳﺗﻳﺢ ﻟﻧﺎ ﺍﻹﺟﺎﺑﺔ ﻋﻥ ﺫﻟﻙ ﺍﻟﺳّﺅﺍﻝ‪.‬‬

‫� ) ‪«Toute notre félicité et notre misère (12‬‬

‫‪dépendent de la seule qualité de l’objet auquel‬‬
‫‪nous sommes attachés par amour».‬‬

‫‪٤١‬‬
‫)‪ «converso » (13‬ﻣﺻﻁﻠﺢ ﻣﻥ ﺍﻟﻠّﻐﺔ ﺍﻹﺳﺑﺎﻧﻳّﺔ ﻳﻌﻧﻲ‬
‫‪ converti‬ﻓﻲ ﺍﻟﻔﺭﻧﺳﻳّﺔ‪ ،‬ﺃﻱ ﺍﻟﻣﺗﺣﻭّ ﻝ ﺍﻟّﺫﻱ ﺍﻋﺗﻧﻕ ﺩﻳﺎﻧﺔ ﺟﺩﻳﺩﺓ‬
‫ﻭﻫﻧﺎ ﺍﻟﻣﻘﺻﻭﺩ ﻫﻭ ﺍﻟﻳﻬﻭﺩﻱّ ﺍﻟّﺫﻱ ﺍﻋﺗﻧﻕ ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ ﻓﻲ ﺇﺳﺑﺎﻧﻳﺎ‬
‫ﻭﺍﻟﺑﺭﺗﻐﺎﻝ ﺧﻼﻝ ﺍﻟﻘﺭﻧﻳﻥ ﺍﻟﺭّﺍﺑﻊ ﻋﺷﺭ ﻭﺍﻟﺧﺎﻣﺱ ﻋﺷﺭ‪.‬‬
‫)ﺍﻟﻣﺗﺭﺟﻡ(‬

‫)‪(14‬ﻫﺫﺍ ﺍﻟ ّﺗﺎﺭﻳﺦ ﻫﻭ ﺗﺎﺭﻳﺦ ﺻﺩﻭﺭ ﻛﺗﺎﺏ ﺍﻟﺣﻭﺍﺭ ﺑﻳﻥ ﺍﻟ ّﻧﺳﻘﻳﻥ‬

‫ﺍﻷﻛﺑﺭﻳﻥ ﻟﻠﻌﺎﻟﻡ ‪Dialogues sur les deux plus grands‬‬
‫‪ systèmes du monde‬ﻟﻠﻔﻳﺯﻳﺎﺋﻲّ ﺍﻹﻳﻁﺎﻟﻲّ » ﻏﺎﻟﻳﻠﻳﻭ‬
‫ﻏﺎﻟﻳﻠﻳﻪ«‪ ،‬ﺍﻟّﺫﻱ ﻳﻌ ّﺩ ﻓﺎﺗﺣﺔ ﻟﺭﺅﻳﺔ ﺟﺩﻳﺩﺓ ﻟﻠﻛﻭﻥ ﻻ ﻳﻣﻛﻥ ﻓﻬﻡ‬
‫ﺍﻟ ّﻧﺳﻕ ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ ﺇﻻ ّ ﻓﻲ ﺇﻁﺎﺭﻫﺎ ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫)‪(15‬ﻣﻥ ﺍﻟﻣﻬ ّﻡ ﺍﻻﻧﺗﺑﺎﻩ ﻫﻧﺎ ﺇﻟﻰ ﻣﺎ ﻻﺯﺩﻫﺎﺭ ﺍﻟﺗﺟﺎﺭﺓ ﻣﻥ ﻋﻼﻗﺔ‬

‫ﺑﺎﺯﺩﻫﺎﺭ ﺣﺭﻳّﺔ ﺍﻟﻔﻛﺭ ﻭﺛﺭﺍﺋﻪ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﺣﺿﺎﺭﺍﺕ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫)‪(16‬ﻛﺎﻥ ﺍﻟﻣﻧﺯﻝ ﺍﻟّﺫﻱ ﻭﻟﺩ ﻓﻳﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ » ﺑﺭﺳﺗﺭﺍﺕ«‬

‫‪ .Breestraat‬ﻭﻗﺩ ﻭﻗﻊ ﺗﺩﻣﻳﺭﻩ ﻣﺛﻝ ﺃﻏﻠﺏ ﺍﻟﻣﻧﺎﺯﻝ ﺍﻟﻘﺩﻳﻣﺔ ﻓﻲ‬
‫ﺍﻟﺣﻲّ ﺍﻟﻳﻬﻭﺩﻱّ ‪ .‬ﻭﺗﻭﺟﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﻛﺎﻥ ﺍﻟﻳﻭﻡ ﺍﻟﻛﻧﻳﺳﺔ ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ‬
‫»ﻣﻭﺳﻰ ﻭﻫﺎﺭﻭﻥ«‪.‬‬

‫‪٤٢‬‬
Jean-Maximilien Lucas, La Vie de B. de (17 ) �
Spinoza, in Spinoza, Œuvres Complètes, op. cit.,
p. 1341

‫ ﻛﺎﻥ »ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺑﺩﺃ ﻓﻲ ﻣﺗﺎﺑﻌﺔ‬،‫ﻣﺻﺎﺩﺭ ﺃﺧﺭﻯ‬

ٍ ‫(ﺣﺳﺏ‬18)
‫ ﻭﻟﻛﻥّ ﻫﺫﺍ ﻻ‬.1654 ‫ﺩﺭﻭﺱ »ﻓﺎﻥ ﺩﻥ ﺇﻧﺩﻥ« ﺑﻌﺩ ﻭﻓﺎﺓ ﺃﺑﻳﻪ ﺳﻧﺔ‬
.‫ﻳﻐﻳّﺭ ﺷﻳﺋﺎ ﻣﻣّﺎ ﺳﻧﺗﻌﺭّﺽ ﻟﻪ ﻻﺣﻘﺎ‬

Jean Colerus, Vie de B. de Spinoza, in (19 ) �

.Spinoza, Œuvres coplètes, op. cit., p.1308

.Ibid. p 1309 (20) �

Traité de la réforme de l’entendement, I, (21) �

.in Spinoza, Œuvres Complètes, p 102

Ibid. p 105 (22) �

٤٣
 .Ibid (23) �

Ibid. p 104 (24) �

.Ibid (25) �

٤٤
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‬
‫ﺭﺟ ٌﻝ ﺟﺭﻳ ٌﺢ‬

‫»ﻛﻧﺕ ﺃﺭﻯ ﻧﻔﺳﻲ ﻓﻲ ﻣﻬﻠﻛﺔ ﺣﻘﻳﻘﻳّﺔ«)‪(26‬‬

‫ّ‬
‫ﺍﻟﻣﺅﺛﺭﺓ ﺇﻟﻰ ﺗﻠﻙ ﺍﻟﻣ َِﺣﻥ‬ ‫ﻳﺣﻳﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻫﺫﻩ ﺍﻟﺻّﻔﺣﺔ‬
‫ﺷﺩﻳﺩﺓ ﺍﻟّﺗﻲ ﻣ ّﺭ ﺑﻬﺎ ﻗﺑﻝ ﺑﺿﻊ ﺳﻧﻭﺍﺕ‪ ،‬ﻭﺍﻟّﺗﻲ ﻗﺎﺩﺗﻪ ﺇﻟﻰ ﺍﻟ ّﺗﺳﺎﺅﻝ‬
‫ﺍﻟ ّ‬
‫ﻋﻥ ﻣﻌﻧﻰ ﺍﻟﻭﺟﻭﺩ ﻭﻋﻥ ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﻟﻠﺳّﻌﺎﺩﺓ‪.‬‬

‫ﻫﻧﺎﻙ ﺃﻭّ ﻻ ﺳﻠﺳﻠﺔ ﻣﻥ ﺍﻟﻭﻓﻳﺎﺕ ﻭﻗﻌﺕ ﺑﻳﻥ ﺃﻓﺭﺍﺩ ﻋﺎﺋﻠﺗﻪ‪ .‬ﺗﻭﻓّﻲ‬

‫»ﺇﺳﺣﺎﻕ«‪ ،‬ﺷﻘﻳﻘﻪ ﻣﻥ ﺍﻷﺏ‪ ،‬ﻋﻧﺩﻣﺎ ﻛﺎﻥ ﻓﻲ ﺳﻥّ ﺍﻟﺳﺎﺑﻌ َﺔ ﻋﺷﺭﺓ‪.‬‬
‫ﻭﻋﻧﺩﻣﺎ ﺑﻠﻎ » ﺳﺑﻳﻧﻭﺯﺍ« ﺳﻥّ ﺍﻟﻌﺷﺭﻳﻥ‪ ،‬ﺗﻭﻓّﻳﺕ ﺯﻭﺟﺔ ﺃﺑﻳﻪ‬
‫»ﺃﺳﺗﻳﺭ«‪ .‬ﺛ ّﻡ ﺗﻭﻓّﻲ ﺃﺑﻭﻩ ﺑﻌﺩ ﺫﻟﻙ ﺑﺳﻧﺔ‪ ،‬ﺃﻱ ﻓﻲ ﺳﻧﺔ ‪ .1654‬ﺛ ّﻡ‬
‫ﺃﺧﺗﻪ » ﻣﺭﻳﻡ« ﺍﻟّﺗﻲ ﺗﻭﻓّﻳﺕ ﻭﻫﻲ ﺗﻧﺟﺏ » ﺩﺍﻧﻳﺎﻝ«‪ .‬ﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ‪،‬‬
‫ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﻓﻘﺩ ﺑﺻﻭﺭﺓ ﻣﻔﺟﻌﺔ ﺃﻗﺭﺏ ﺍﻟ ّﻧﺎﺱ ﺇﻟﻳﻪ ﺧﻼﻝ‬
‫ﺍﻟﻅﺭﻭﻑ‪ ،‬ﻛﺎﻧﺕ ﻣﺅﺳّﺳﺔ ﺃﺑﻳﻪ ﺍﻟّﺗﻲ ﺣﺎﻭﻝ‬ ‫ﺳﻧﻭﺍﺕ ﻗﻠﻳﻠﺔ‪ .‬ﻭﻓﻲ ﻫﺫﻩ ّ‬
‫ﺇﺩﺍﺭﺗﻬﺎ ﺑﻣﺎ ﺃُﺗﻳﺢ ﻟﻪ ﻣﻥ ﺟﻬﺩ ﻗﺩ ﻋﺭﻓﺕ ﺻﻌﻭﺑﺎﺕ ﻣﺎﻟﻳّﺔ ﻛﺑﻳﺭﺓ‪،‬‬
‫ﺇﻟﻰ ﺩﺭﺟﺔ ﺃ ّﻧﻪ ﻁﻠﺏ ﻣﻥ ﺍﻟﻣﺣﻛﻣﺔ ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ ‪ -‬ﻭﻗﺩ ﻟُﺑ َّﻲ ﻁﻠﺑﻪ‪ -‬ﻓﻲ‬
‫ﻣﺎﺭﺱ ‪ 1656‬ﺃﻥ ﺗﺧﻠّﺻﻪ ﻣﻥ ﻫﺫﻩ ﺍﻟ ّﺗﺭﻛﺔ ﻭﺩﻳﻭﻧﻬﺎ ﺍﻟّﺗﻲ ﻛﺎﻧﺕ‬
‫ﺗﺛﻘﻝ ﻛﺎﻫﻠﻪ‪.‬‬

‫‪٤٥‬‬
‫ﻭﻣﻧﺫ ﺃﻥ ﺗﻭﻗّﻑ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻥ ﻣﺗﺎﺑﻌﺔ ﺍﻟ ّﺩﺭﻭﺱ ﺍﻟﺗﻠﻣﻭﺩﻳّﺔ‬
‫ﺗﻘﻠّﺹ ﺍﺭﺗﻳﺎﺩﻩ ﻟﻠﻣﻌﺑﺩ ﺍﻟﻳﻬﻭﺩﻱّ ‪ ،‬ﻭﻟﻡ ﺗﺗﻭﻗّﻑ ﻋﻼﻗﺎﺗﻪ ﺑﺎﻟﻁﺎﺋﻔﺔ‬
‫ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻋﻥ ﺍﻟ ّﺗﺩﻫﻭﺭ‪ .‬ﻓﺣﺳﺏ » ﺏ‪ .‬ﺑﺎﻳﻝ« ‪ ،P. Bayle‬ﻛﺎﻧﺕ‬
‫ﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﺩﻳﻧﻳّﺔ ﻗﺩ ﻋﺭﺿﺕ ﻋﻠﻳﻪ ﻣﺭ ّﺗﺑﺎ ﺳﻧﻭﻳﺎ ﻣﻘﺎﺑﻝ ﺗﻅﺎﻫﺭﻩ‬
‫ﺑﺎ ّﺗﺑﺎﻉ ﺍﻟﻁﻘﻭﺱ ﻭﻋﺩﻡ ﻧﺷﺭ ﺃﻓﻛﺎﺭﻩ ﺍﻟﻔﻠﺳﻔﻳّﺔ‪ .‬ﻭﻳﺿﻳﻑ » ﺑﺎﻳﻝ«‬
‫ﺿﺣً ﺎ‪ » :‬ﺇ ّﻧﻪ ﻟﻡ ﻳﻛﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻻﺳﺗﺳﻼﻡ ﻟﻬﺫﺍ ﺍﻟ ّﻧﻔﺎﻕ«‪.‬‬ ‫ﻣﻭ ّ‬
‫ﻭﻳﺅ ّﻛﺩ » ﻛﻠﺭﻭﺱ« ﻫﺫﻩ ﺍﻟﺣﻘﻳﻘﺔ ُﻣ ِﻘﺭّﺍ ﺑﺄﻥّ ﺍﻟﻣﻌﻠﻭﻣﺔ ﻗﺩ ﻭﺻﻠﺗﻪ‬
‫ﻋﻥ ﻁﺭﻳﻕ ﺍﻷﺻﺩﻗﺎء ﺍﻟّﺫﻳﻥ ﻗﺿﻰ »ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻷﻳّﺎﻡ ﺍﻷﺧﻳﺭﺓ ﻣﻥ‬
‫ﺣﻳﺎﺗﻪ ﻓﻲ ﺿﻳﺎﻓﺗﻬﻡ‪ :‬ﻓﻘﺩ ﺃﺳ ّﺭ ﻟﻬﻡ ﺑﺄ ّﻧﻪ ﺭﻓﺽ ﻣﺑﻠﻎ ﺍﻷﻟﻑ ﻓﻠﻭﺭﺍﻥ‬
‫ﺳﻧﻭﻳّﺎ ﻣُﻔﺿّﻼ ﺑﺫﻟﻙ ﺍﻟﻔﻘﺭ ﻋﻠﻰ ﺍﻟﻛﺫﺏ‪ .‬ﻭﻳﺭﻭﻱ ﻫﺅﻻء ﺍﻷﺻﺩﻗﺎء‬
‫ﺃﻧﻔﺳﻬﻡ‪ ،‬ﺃﻱ ﻋﺎﺋﻠﺔ » ﻓﺎﻥ ﺩﺭ ﺳﺑﻳﻙ« ‪Les Van der Spyck‬‬
‫ﺍﻟﻘﺻّﺔ ﺍﻟ ّﺗﺎﻟﻳﺔ‪ » :‬ﺭﻭﻯ ﻟﻬﻡ ﻣﺭّﺍﺕ ﻋ ّﺩﺓ ﺃ ّﻧﻪ ﻋﻧﺩﻣﺎ ﻛﺎﻥ ﺧﺎﺭﺟﺎ ﻣﻥ‬
‫ﺍﻟﻛﻧﻳﺱ ﺍﻟﺑﺭﺗﻐﺎﻟﻲّ ﺍﻟﻘﺩﻳﻡ‪ ،‬ﻟﻣﺢ ﺑﺎﻟﻘﺭﺏ ﻣﻧﻪ ﺷﺧﺻًﺎ ﻳﺣﻣﻝ ﺳ ّﻛﻳﻧﺎ‬
‫ﻓﻲ ﻳﺩﻩ‪ ،‬ﻓﺎﺿﻁ ّﺭ ﺇﻟﻰ ﺍ ّﺗﺧﺎﺫ ﻭﺿﻊ ﺍﻟ ّﺩﻓﺎﻉ ﻋﻥ ﺍﻟ ّﻧﻔﺱ ﻭﺍﻻﺑﺗﻌﺎﺩ‬
‫ﻋﻧﻪ ﻟﻳﺗﻣ ّﻛﻥ ﻣﻥ ﺗﺟ ّﻧﺏ ﺍﻟﺿّﺭﺑﺔ ﺍﻟّﺗﻲ ﻟﻡ ﺗﺻِ ﺏ ﻣﻧﻪ ﺳﻭﻯ‬
‫ﺍﻟﻣﻼﺑﺱ‪ .‬ﻭﻗﺩ ﺍﺣﺗﻔﻅ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺎﻟﻣﻌﻁﻑ ﺍﻟﻣﻣ ّﺯﻕ ﺫﻛﺭﻯ ﻟﻬﺫﻩ‬
‫ﺍﻟﺣﺎﺩﺛﺔ«)‪.(27‬‬

‫ﻭﺑﻌﺩ ﻣﺣﺎﻭﻟﺔ ﺍﻟﻘﺗﻝ ﻫﺫﻩ‪ ،‬ﺍ ّﺗﺧﺫ » ﺳﺑﻳﻧﻭﺯﺍ« ﺷﻌﺎﺭً ﺍ ﻟﻪ ﺗﻠﻙ‬

‫ﺍﻟﻌﺑﺎﺭﺓ ﺍﻟﻼﺗﻳﻧﻳّﺔ ‪ِ ) ! Caute‬ﺍﺣْ َﺫﺭْ !(‪ ،‬ﻭﻫﻭ ﻣﺎ ﺟﻌﻠﻪ ﻳﻣﺗﻧﻊ ﻻﺣﻘﺎ‬
‫ﻋﻥ ﻧﺷﺭ ﺑﻌﺽ ﺃﻋﻣﺎﻟﻪ ﺃﻭ ﺍﻟﻘﻳﺎﻡ ﺑﻧﺷﺭﻫﺎ ﺗﺣﺕ ﺍﺳﻡ ﻣﺳﺗﻌﺎﺭ‪ .‬ﺛ ّﻡ‬
‫ﺑﻌﺩ ﻫﺫﻩ ﺍﻟﺣﺎﺩﺛﺔ ﺑﻣ ّﺩﺓ ﻗﺻﻳﺭﺓ‪ ،‬ﻭﺑﺳﺑﺏ ﻋﺩﻡ ﺣﺻﻭﻝ ﺃﻱّ ﺍ ّﺗﻔﺎﻕ‬
‫ﺑﻳﻥ ﻫﺫﺍ ﺍﻟﺷﺎﺏّ ﻭﺳﻠﻁﺎﺕ ﺍﻟﻛﻧﻳﺱ‪ ،‬ﺍ ّﺗﺧﺫﺕ ﻫﺫﻩ ﺍﻷﺧﻳﺭﺓ ﺍﻟﻘﺭﺍﺭ‬
‫‪٤٦‬‬
‫ﺑﺈﺧﺭﺍﺝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻬﺎﺋﻳّﺎ ﻣﻥ ﺍﻟﻣﻠّﺔ‪ .‬ﻓﻔﻲ ﻳﻭﻡ ‪ 27‬ﻳﻭﻟﻳﻭ‪/‬ﺟﻭﻳﻠﻳﺔ‬
‫‪ 1656‬ﺗ ّﻡ ﻓﻲ ﻛﻧﻳﺱ ﺃﻣﺳﺗﺭﺩﺍﻡ ﺣﻔ ٌﻝ ﻣﺷﺣﻭﻥ ﻭﻧﺎﺩﺭ ﺍﻟﻭﻗﻭﻉ‪:‬‬
‫ﺣﻳﺙ ﺻﺭﱠ ﺡ ﺍﻵﺑﺎء ‪ Les anciens‬ﺑ ِﺣﺭْ ٍﻡ)‪ ،Herem (28‬ﺃﻱ‬
‫ﺑﻘﺭﺍﺭ ﻋﻣﻭﻣﻲّ ﺑـ » ﺍﻟﻔﺻﻝ« ﺿ ّﺩ » ﺑﺎﺭﻭﺥ ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺫﻱ ﻛﺎﻥ‬
‫ﻋﻣﺭﻩ ﺁﻧﺫﺍﻙ ﺛﻼﺛﺔ ﻭﻋﺷﺭﻭﻥ ﻋﺎﻣﺎ‪ .‬ﻭﻟﻘﺩ ﻋُﺛﺭ ﻋﻠﻰ ﻧﺹّ ﺍﻟﻘﺭﺍﺭ‬
‫ﻛﺎﻣﻼ‪:‬‬

‫ﺑﻌﻭﻥ ﻣﻥ ُﺣ ْﻛ ِﻡ ﺍﻟﻘ ّﺩﻳﺳﻳﻥ ﻭﺍﻟﻣﻼﺋﻛﺔ‪ ،‬ﻧﻘﻭﻡ ﺑﺈﻗﺻﺎء ﻭﻣﻼﺣﻘﺔ‬ ‫ٍ‬ ‫»‬

‫ﻭﻟﻌﻧﺔ ﻭﻛﺭﺍﻫﻳﺔ »ﺑﺎﺭﻭﺥ ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻣﻭﺍﻓﻘﺔ ﻛ ّﻝ ﺍﻟﺟﻣﺎﻋﺔ ﺍﻟﻣﻘ ّﺩﺳﺔ‬
‫ﻭﺑﻣﻭﺍﻓﻘﺔ ﻛﺗﺑﻧﺎ ﺍﻟﻣﻘ ّﺩﺳﺔ ﻭﺍﻟﻘﻭﺍﻧﻳﻥ ﺍﻟـ ‪ 613‬ﺍﻟّﺗﻲ ﺗﺗﺿﻣّﻧﻬﺎ‪ .‬ﺇ ّﻧﻧﺎ‬
‫ﻧﺻﻭﻍ ﻫﺫﺍ ﺍﻟ ِﺣﺭْ َﻡ ﻣﺛﻠﻣﺎ ﺻﺎﻏﻪ »ﻳﻭﺷﻊ ‪ «Josué‬ﺿ ّﺩ »ﺃﺭﻳﺣﺎ«‬
‫‪ ،Jéricho‬ﻭﺇ ّﻧﻧﺎ ﻟَ َﻧ ْﻠ َﻌ ُﻧ ُﻪ ﻣﺛﻠﻣﺎ ﻟَ َﻌ َﻥ » ﺇﻳﻠﻳﺎ« ‪ Elie‬ﺍﻷﻁﻔﺎﻝ‪ ،‬ﻭ َﻧ ْﻠ َﻌ ُﻧ ُﻪ‬
‫ﺑﻛ ّﻝ ﺍﻟﻠّﻌﻧﺎﺕ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻓﻲ ﺍﻟﺷﺭﻳﻌﺔ‪ .La Loi‬ﺍﻟﻠّﻌﻧﺔ ﻋﻠﻳﻪ ﻓﻲ‬
‫ﺍﻟ ّﻧﻬﺎﺭ ﻭﻓﻲ ﺍﻟﻠّﻳﻝ‪ ،‬ﺍﻟﻠّﻌﻧﺔ ﻋﻠﻳﻪ ﻓﻲ ﻣﻧﺎﻣﻪ ﻭﻓﻲ ﻳﻘﻅﺗﻪ ﻭﻓﻲ ﺩﺧﻭﻟﻪ‬
‫ﻭﺧﺭﻭﺟﻪ‪ .‬ﺍﻟﻠّﻬﻡ ﻻ ﺗﻐﻔﺭ ﻟﻪ ﺃﺑﺩﺍ‪ ،‬ﺍﻟﻠﻬﻡ ﺻُﺏﱠ ﻋﻠﻳﻪ ﺟﺎﻡ ﻏﺿﺑﻙ‬
‫ْ‬ ‫ﻭﺍﻧﺯ ْﻝ ﺑﻪ ﻛ ّﻝ ﺍﻟ ّ‬
‫ﱠﺢ ﺍﺳﻣُﻪ‬ ‫ﺷﺭﻭﺭ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻓﻲ ﻛﺗﺎﺏ ﺍﻟﺷﺭﻳﻌﺔ‪َ .‬ﻓﻠﻳﻣ ِ‬ ‫ِ‬
‫ﻭﻟ َﻳ َﺷﺄ ﷲ ﺃﻥ ﻳﻔﺻﻠﻪ ﻋﻥ ﻛﻝ ﻗﺑﺎﺋﻝ‬ ‫ﻣﻥ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ﻭﺇﻟﻰ ﺍﻷﺑﺩ‪ْ ،‬‬
‫ﺇﺳﺭﺍﺋﻳﻝ ﺑﺄﻥ ﻳﺳﻠّﻁ ﻋﻠﻳﻪ ﻛ ّﻝ ﺍﻟﻠّﻌﻧﺎﺕ ﺍﻟّﺗﻲ ﺗﺗﺿﻣّﻧﻬﺎ ﺍﻟﺷﺭﻳﻌﺔ‪ .‬ﺃﻣّﺎ‬
‫ﺃﻧﺗﻡ ﻳﺎ ﻣﻥ ﻅﻠﻠﺗﻡ ﻣﺗﺷﺑّﺛﻳﻥ ﺑﺈﻟﻬﻛﻡ ﺍﻟﺧﺎﻟﺩ‪ْ ،‬ﻓﻠﻳُﻁِ ِﻝ ﷲُ ﻓﻲ ﺃﻧﻔﺎﺳﻛﻡ‬
‫ﻟﺗﻌﻠﻣﻭﺍ ﺃ ّﻧﻪ ﻋﻠﻳﻛﻡ ﺃﻻ ّ ﺗﻘﻳﻣﻭﺍ ﻣﻊ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻱّ ﻋﻼﻗﺔ ﻛﺗﺎﺑﻳّﺔ‬
‫ﻭﺃﻻ ﻳﻘﺗﺭﺏ ﺃﺣ ٌﺩ ﻣﻧﻪ‬ ‫ﻭﺃﻻ ﺗﻘ ّﺩﻣﻭﺍ ﻟﻪ ﺃﻱّ ﺧﺩﻣﺔ ّ‬ ‫ﻛﺎﻧﺕ ﺃﻭ ﺷﻔﻬﻳّﺔ‪ّ ،‬‬
‫ﺑﺄﻗ ّﻝ ﻣﻥ ﺃﺭﺑﻌﺔ ﺃﺫﺭﻉ ﺃﻭ ﺃﻥ ﻳﻌﻳﺵ ﻣﻌﻪ ﺗﺣﺕ ﺍﻟﺳّﻘﻑ ﻧﻔﺳﻪ ﺃﻭ‬
‫ﻳﻘﺭﺃ ﻣﺎ ﻳﻛﺗﺑﻪ«)‪.(29‬‬
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‫ﺍﻟﻁﺎﺋﻔﺔ‬‫ﻧﺹّ ﺍﻟ ِﺣﺭْ ﻡ ﻫﺫﺍ ﻣﺳﺑﻭﻕ ﺑﺷﺭﺡ ﺻﺎﺩﺭ ﻋﻥ ﻣﺟﻠﺱ ّ‬
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‫ﻳﺑ ّﺭﺭ ﻁﺭ َﺩ ﻫﺫﺍ ﺍﻟﺷﺎﺏّ ﺑـ»ﺍﻟـﻬﺭﻁﻘﺎﺕ ﺍﻟﺭّﻫﻳﺑﺔ« ﺍﻟﺗﻲ ﻳﻣﺎﺭﺳﻬﺎ‬
‫ﻭﻳﺩﺭّﺳﻬﺎ‪ ،‬ﻭﺑﺈﺗﻳﺎﻧﻪ » ﺃﻓﻌﺎﻻ ﻣﻔﺯﻋﺔ« ﻭﻛﺫﻟﻙ ﺑﺭﻓﺿﻪ ﺍﻟﺗﺧﻠّﻲ ﻋﻥ‬
‫»ﻧﻳّﺗﻪ ﺍﻟﺳﻳّﺋﺔ«‪ .‬ﻭﻟﻘﺩ ﺗﺎﻩ ﺍﻟﻣﺅﺭّﺧﻭﻥ ﺑﺗﺧﻣﻳﻧﺎﺗﻬﻡ ﻟﻣﻌﺭﻓﺔ ﻣﺎ ﻫﻲ‬
‫ﺑﺎﻟﺿّﺑﻁ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﻬﺭﻁﻘﺎﺕ ﺍﻟّﺗﻲ ﻛﺎﻧﺕ ﺍﻟﺳﻠﻁﺎﺕ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻗﺩ‬
‫ﻋﻧﺻﺭ ﺃﻭﻝ ﻟﻺﺟﺎﺑﺔ ﻣﻥ ﺗﻠﻙ‬‫ٍ‬ ‫ﺃﺷﺎﺭﺕ ﺇﻟﻳﻬﺎ‪ .‬ﻏﻳﺭ ﺃ ّﻧﻧﺎ ﻧﺣﺻﻝ ﻋﻠﻰ‬
‫ﺷﻬﺎﺩﺓ ﺍﻟّﺗﻲ ﻗُ ﱢﺩ َﻣﺕ ﻟﺩﻯ ﻣﺣﻛﻣﺔ ﺍﻟﺗﻔﺗﻳﺵ ﺍﻹﺳﺑﺎﻧﻳّﺔ ﻣﻥ ِﻗ َﺑﻝ‬ ‫ﺍﻟ ّ‬
‫ﺇﺳﺑﺎﻧﻳّﻳﻥ ﺍﺛﻧﻳﻥ ﺍﻋﺗﺭﻓﺎ ﺑﺄ ّﻧﻬﻣﺎ ﻗﺩ ﺍﻟﺗﻘﻳﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻧﻬﺎﻳﺔ ﺳﻧﺔ‬
‫‪ 1658‬ﻭﻣﻌﻪ ﺻﺩﻳﻘﻪ » ﺟﻭﺍﻥ ﺩﻭ ﺑﺭﺍﺩﻭ« ‪Juan de Prado‬‬
‫)ﺍﻟّﺫﻱ ُﺳﻠّﻁ ﻋﻠﻳﻪ ﻫﻭ ﺍﻵﺧﺭ ﻗﺭﺍﺭ ِﺣﺭْ ﻡ ﻓﻲ ﻓﻳﻔﺭﻱ‪/‬ﻓﺑﺭﺍﻳﺭ‬
‫‪ ،1658‬ﻭﻟﻛ ّﻧﻪ ﻛﺎﻥ ﺃﻗ ّﻝ ﻗﺳﻭﺓ(‪ .‬ﻓﻘﺩ ﺻ ّﺭﺡ ﻟﻬﻣﺎ ﺍﻟﺭّﺟﻼﻥ‬
‫)»ﺳﺑﻳﻧﻭﺯﺍ« ﻭ»ﺩﻭﺑﺭﺍﺩﻭ«( ﺑﺄﻥّ ﷲ ﻟﻡ ﻳﺗﺟ ّﻝ ﻭﺃ ّﻧﻪ ﻻ ﻭﺟﻭﺩ ﻟﻪ‬
‫ﺇﻻ ّ ﻛﺗﺻﻭّ ﺭ ﻓﻠﺳﻔﻲّ ‪ ،‬ﻭﺃﻥّ ﺍﻟ ّ‬
‫ﺷﺭﻳﻌﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﺧﺎﻁﺋﺔ ﻭﺑﺄﻥّ ﺍﻟ ّﻧﻔﺱ‬
‫ﻻ ﺗﺣﻳﺎ ﺑﻌﺩ ﻓﻧﺎء ﺍﻟﺟﺳﺩ‪ .‬ﻫﺫﻩ ﺃﻓﻛﺎﺭ ﻻ ﺗﺑﺗﻌﺩ ﻋﻥ ﺗﻠﻙ ﺍﻟّﺗﻲ‬
‫ﺳﻳﻘﻳﻣﻬﺎ ﻓﻲ ﻣﺎ ﺑﻌﺩ ﻓﻲ ﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﻭﺍﻟّﺗﻲ‬
‫ﺳﺗﻛﻭﻥ ﺳﺑﺑﺎ ﻓﻲ ﻋﻧﻑ ﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﺩﻳﻧﻳّﺔ ﺿ ّﺩﻩ‪ .‬ﺑﻘﻲ ﺃ ّﻧﻪ ﺗﻭﺟﺩ‬
‫ﻓﺭﺿﻳّﺔ ﺃﺧﺭﻯ ﺃﻛﺛﺭ ﺍﻟﺗﺻﺎﻗﺎ ﺑﺎﻟﺳّﻳﺎﺳﺔ ﺫﻛﺭﻫﺎ ﺧﺎﺻّﺔ ﺍﻟﻣﺅﺭّﺥ‬
‫ﻙ ﺃ ّﻧﻬﺎ ﻗﺩ ّﺃﺛﺭﺕ‬
‫»ﺳﺗﻳﻔﻥ ﻧﺎﺩﻟﺭ« ‪ Steven Nadler‬ﻭﺍﻟّﺗﻲ ﻻ ﺷ ّ‬
‫ﺃﻳﺿﺎ ﻋﻠﻰ ﻗﺭﺍﺭﻫﻡ‪ .‬ﻓﺄﻋﻳﺎﻥ ﺃﻣﺳﺗﺭﺩﺍﻡ ﻣﻥ ﺍﻟﻳﻬﻭﺩ ﻛﺎﻧﻭﺍ ﺷﺩﻳﺩﻱ‬
‫ﺍﻟﺗﻌﻠّﻕ ﺑﺎﻟﺳّﻠﻁﺎﺕ ﺍﻟ ّﺩﻳﻧﻳّﺔ ﻭﺍﻟﺳﻳﺎﺳﻳّﺔ ﺍﻷﺷ ّﺩ ﻣﺣﺎﻓﻅﺔ ﻓﻲ ﺍﻟﺑﻼﺩ‪ :‬ﺃﻱ‬
‫ﺍﻟﻛﺎﻟﻔﻳﻧﻳّﻳﻥ‪ ،‬ﻋﺎﺋﻠﺔ ﺃﻭﺭﺍﻧﺞ ) ‪ (30‬ﺍﻟّﺫﻳﻥ ﻛﺎﻧﻭﺍ ﻓﻲ ﺻﺭﺍﻉ ﻣﻊ‬
‫ﺍﻟﻣﻌﺳﻛﺭ ﺍﻟﺟﻣﻬﻭﺭﻱّ ﻭﺍﻟﻠﻳﺑﺭﺍﻟﻲّ ﻟـ»ﺟﺎﻥ ﺩﻭ ﻓﻳﺕ« ‪Jean de‬‬
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‫‪ .Witt‬ﻓﺎﻟﻣﻭﺍﻗﻑ ﺍﻟﻣﻌﺎﺩﻳﺔ ﻟﻠ ّﺩﻳﻥ ﻭﺍﻟﻣﻧﺎﺻﺭﺓ ﻟﻠﺟﻣﻬﻭﺭﻳّﺔ ﻟﺩﻯ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﻣﻛﻧﻬﺎ ّﺇﻻ ﺃﻥ ُﺗﺿْ ﻌ َ‬
‫ِﻑ ﺍﻟﺟﺎﻟﻳﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻭ ُﺗ ْﻧ ِﻬ َﻛ َﻬﺎ‬
‫ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺑﺄﺳﺳﻬﺎ ﺍﻷﻭﻟﻰ‪ .‬ﻭﻷﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛﺎﻥ ﻳﺭﻓﺽ َﻛ ْﺗ َﻡ‬
‫ﺃﻓﻛﺎﺭﻩ ﺍﻟﻣﻬﺭﻁﻘﺔ ﻭﺍﻟﻠﻳﺑﺭﺍﻟﻳّﺔ‪ ،‬ﻓﻘﺩ ﻛﺎﻥ ﻣﻥ ﺍﻷﻓﺿﻝ ﻋﺯﻟﻪ ﻋﻥ‬
‫ﺍﻟﻔﺿﺎء ﺍﻟﻌﺎﻡ‪ .‬ﻳﺿﺎﻑ ﺇﻟﻰ ﺫﻟﻙ ﺃﻥّ ﺍﻟﺭّﺟﻝ ﻗﺩ ﺭﻓﺽ ﺍﻟﺗﺧﻠّﻲ ﻋﻥ‬
‫»ﻫﺭﻁﻘﺎﺗﻪ«‪ ،‬ﺑﻝ ﺷﺭﻉ ﻓﻲ ﻛﺗﺎﺑﺔ ﻧﺹّ ﺩﻓﺎﻉ ﻟﺗﺑﺭﻳﺭ ﻣﻭﻗﻔﻪ‪ .‬ﻟﻛﻥ‬
‫ﻟﻡ ﻳُﻌﺛﺭ ﺃﺑﺩﺍ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻧﺹّ ﺍﻟّﺫﻱ ﻳُﺣﺗﻣﻝ ﺃ ّﻧﻪ ﻗﺩ ﺟﻌﻝ ﻣﻧﻪ ﻣﺳﻭ ّﺩﺓ‬
‫ﻟﻠﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ .‬ﻭﻛﺎﻥ ﺍﻷﺛﺭ ﺍﻟﻣﺑﺎﺷﺭ ﻟﻬﺫﺍ ﺍﻟﺣﻛﻡ‬
‫ﺍﻟﺭّﻫﻳﺏ ﻫﻭ ﺍﺿﻁﺭﺍﺭ » ﺑﺎﺭﻭﺥ« ﺇﻟﻰ ﻣﻐﺎﺩﺭﺓ ﺍﻟﻣﻧﺯﻝ ﺍﻟﻌﺎﺋﻠﻲّ‬
‫ﻭﻗﻁﻊ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟّﺗﻲ ﻛﺎﻧﺕ ﻟﻪ ﻣﻊ ﺃﺧﺗﻪ » ﺭﺑﻳﻛﺎ« ﻭﺃﺧﻳﻪ ﺍﻟﺻّﻐﻳﺭ‬
‫»ﺟﺑﺭﺍﺋﻳﻝ«‪ .‬ﻭﺑﺎﺳﺗﺛﻧﺎء ﺑﻌﺽ ﺃﻏﺭﺍﺿﻪ ﺍﻟﺷﺧﺻﻳّﺔ ) ﺍﻟّﺗﻲ ﻛﺎﻥ‬
‫ﻣﻥ ﺑﻳﻧﻬﺎ ﺃﺭﺑﻌﺔ ﻋﺷﺭ ﻛﺗﺎﺑﺎ( ﻟﻡ ﻳﻁﻠﺏ ﺍﻻﺣﺗﻔﺎﻅ ﺇﻻ ﺑﻐﺭﺽ ﻭﺍﺣﺩ‬
‫ﻣﻥ ﺃﻏﺭﺍﺽ ﻋﺎﺋﻠﺗﻪ‪ :‬ﻟﻘﺩ ﻁﻠﺏ ﺃﻥ ﻳﺄﺧﺫ ﻣﻌﻪ ﺍﻟ ّﺗﺧﺕ)‪ (31‬ﺍﻟّﺫﻱ‬
‫ﻛﺎﻥ ﻭﺍﻟﺩﺍﻩ ﻳﻧﺎﻣﺎﻥ ﻓﻳﻪ ﻭﺍﻟّﺫﻱ ﺷﻬﺩ ﻋﻣﻠﻳّﺔ ﺗﺧﻠّﻘﻪ‪ .‬ﻏﺎﺩﺭ ﺍﻟﺣﻲّ‬
‫ﺍﻟﻳﻬﻭﺩﻱّ ﻛﻲ ﻳﺄﻭﻳﻪ ﻟﺑﺿﻊ ﺳﻧﻭﺍﺕ » ﻓﺎﻥ ﺩﻥ ﺇﻧﺩﻥ« ﺍﻟّﺫﻱ ﻛﺎﻥ‬
‫ﻳﻣﻠﻙ ﻣﻧﺯﻻ ﺟﻣﻳﻼ ﻋﻠﻰ ﺿﻔﺎﻑ ﻗﻧﺎﺓ ﺍﻟﺳﻧﺟﻝ ‪le Canal‬‬
‫‪ .Singel‬ﻭﻗﺩ ﻛﺎﻥ » ﺑﺎﺭﻭﺥ« ﻳﺩﻓﻊ ﺛﻣﻥ ﺇﻳﺟﺎﺭ ﻏﺭﻓﺗﻪ ﻭﻭﺟﺑﺎﺕ‬
‫ﻁﻌﺎﻣﻪ ﻭﻛﺫﻟﻙ ﺛﻣﻥ ﺍﻟﺣﺑﺭ ﻭﺍﻟﻭﺭﻕ ﺍﻟّﺫﻱ ﻛﺎﻥ ﻳﺣﺗﺎﺟﻪ ﻟﻠﻛﺗﺎﺑﺔ‬
‫ﻟﻠﻁﻠﺑﺔ ﺍﻟّﺫﻳﻥ ﻳﺭﻏﺑﻭﻥ ﻓﻲ ﻗﺭﺍءﺓ ﺍﻟﻛﺗﺎﺏ‬ ‫ﻣُﻘ ّﺩﻣًﺎ ﺩﺭﻭﺳﺎ ﻓﻲ ﺍﻟﻌﺑﺭﻳّﺔ ّ‬
‫ﺍﻟﻣﻘ ّﺩﺱ ﻓﻲ ﻟﻐﺗﻪ ﺍﻷﺻﻠﻳّﺔ‪.‬‬

‫ﻭﻓﻲ ﺍﻟﺻّﻔﺣﺎﺕ ﺍﻷﻭﻟﻰ ﻣﻥ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺇﺻﻼﺡ ﺍﻟﻌﻘﻝ‪ ،‬ﻳﺷﻳﺭ‬

‫ﺷﺭﻭﺭ ﻭﺍﻟﻣﺂﺳﻲ ﺍﻟّﺗﻲ ﻳﺗﺳﺑّﺏ ﻓﻳﻬﺎ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻭﺿﻭﺡ ﺇﻟﻰ ﺍﻟ ّ‬
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‫ﻭﺍﻟﻣﻠﺫﺍﺕ ﺍﻟﺣﺳّﻳﺔ‪ .‬ﻭﺫﻟﻙ ﻣﻔﻬﻭﻡ ﺟ ّﺩﺍ‬‫ّ‬ ‫ﺍﻟﺗﻌﻠّﻕ ﺑﺎﻟﻣﺎﻝ ﻭﺍﻷﻟﻘﺎﺏ‬
‫ﺑﺎﻟ ّﻧﻅﺭ ﺇﻟﻰ ﻣﺎ ﻛﺎﻥ ﻗﺩ ﺧﺭﺝ ﻣﻧﻪ ﻟﺗﻭّ ﻩ ﻣﻥ ﺍﻟﻣﺷﺎﻛﻝ ﺍﻟﻣﺎﻟﻳّﺔ ﻭﻣﻥ‬
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‫ﺍﻟﻣﻠﺫﺍﺕ ﺍﻟﺣﺳّﻳﺔ؟ ﻣﻥ‬ ‫ﺍﻟﻌﺎﺭ ﺍﻟّﺫﻱ ﻛﺎﻥ ﻗﺩ ﻟﺣﻕ ﺑﻪ‪ .‬ﻭﻟﻛﻥ ﻣﺎﺫﺍ ﻋﻥ‬
‫ﺍﻟﻣﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻘﺩ ﺫﻛﻭﺭﺗﻪ ﻧﺗﻳﺟﺔ ﻣﻌﺎﺷﺭﺗﻪ‬
‫ﻟﻠﻣﻭﻣﺳﺎﺕ ﻭﺃ ّﻧﻪ ﺷﻌﺭ ﺑﻛﺂﺑﺔ ﻣﺎ ﺑﻌﺩ ﺍﻟﺟﻣﺎﻉ ‪Tristesse post-‬‬
‫‪ coïtale‬ﺍﻟﻣﻌﺭﻭﻓﺔ ﻭﺍﻟّﺗﻲ ﺗﻛﻭﻥ ﺷﺩﻳﺩﺓ ﺑﻘﺩﺭ ﻣﺎ ﻳﻛﻭﻥ ﻓﻌﻝ‬
‫ﺍﻟ ُﺟﻣﺎﻉ ﺧﺎﻟﻳﺎ ﻣﻥ ﺍﻟﺣﺏّ ‪ .‬ﻭﻣﺎ ﻫﻭ ﻣﺭﺟﱠ ﺢ ﺃﻳﺿﺎ ﺃﻥ ﻳﻛﻭﻥ ﻗﺩ ﺷﻌﺭ‬
‫ﺑﺎﻟﺣﺏّ ﺗﺟﺎﻩ ﺍِﺑﻧﺔ ُﻣ َﺩﺭﱢ ﺳِ ِﻪ ﺍﻟﻭﺣﻳﺩﺓ » ﻛﻼﺭﺍ‪-‬ﻣﺎﺭﻳﺎ« ‪Clara-‬‬
‫‪ maria‬ﻭﺑﺎﻟﺭﻏﺑﺔ ﻓﻳﻬﺎ‪ .‬ﻓﻌﻧﺩﻣﺎ ﺍﻟﺗﻘﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑـ»ﻓﺎﻥ ﺩﻱ‬
‫ﺇﻧﺩﻥ« ﻧﺣﻭ ﻋﺎﻡ ‪ ،1652‬ﻛﺎﻧﺕ ﻫﺫﻩ ﺍﻟﻔﺗﺎﺓ ﻓﻲ ﺳﻥّ ﺍﻟـﺛﺎﻧﻳﺔ ﻋﺷﺭ‪.‬‬
‫ﻭﻟﻣﺎ ﺍﺳﺗﻘ ّﺭ ﻟﺩﻯ ﻣُﺩﺭّﺳِ ِﻪ ﻛﺎﻧﺕ ﺍﻟﻔﺗﺎﺓ ﻗﺩ ﺑﻠﻐﺕ ﺳﻥ ﺍﻟﺳﺎﺩﺳﺔ ﻋﺷﺭ‬
‫ﻭﻛﺎﻧﺕ ﺗﻠﺗﻘﻲ ﺑـ»ﺑﺎﺭﻭﺥ« ﺑﺎﻧﺗﻅﺎﻡ ﺣﺗﻰ ﺃ ّﻧﻬﺎ ﻛﺎﻧﺕ ﺗﻘ ّﺩﻡ ﻟﻪ ﺩﺭﻭﺳﺎ‬
‫ﺧﺎﺻّﺔ ﻓﻲ ﺍﻹﻏﺭﻳﻘﻳّﺔ ﻭﺍﻟﻼﺗﻳﻧﻳّﺔ‪ .‬ﻭﻛﺎﻧﺕ » ﻛﻼﺭﺍ« ﺃﻳﺿﺎ ﺗﺣﺳﻥ‬
‫ﺍﻟﻌﺯﻑ ﻋﻠﻰ ﺍﻟﺑﻳﺎﻧﻭ‪ .‬ﻭﻷ ّﻧﻪ ﻛﺎﻧﺕ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ« ﻓﺭﺻﺔ ﺭﺅﻳﺗﻬﺎ‬
‫ﻭﺍﻟﻛﻼﻡ ﻣﻌﻬﺎ ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ‪ ،‬ﻓﻘﺩ ﺃﺻﺑﺢ ﻣﺗﻌﻠّﻘﺎ ﺑﻬﺎ ﺣﺳﺏ‬
‫»ﻛﻠﺭﻭﺱ«‪ .‬ﻭﻟﻘﺩ ﻋﺑّﺭ ﻣﺭّﺍﺕ ﻋﺩﻳﺩﺓ ﻋﻥ ﺭﻏﺑﺗﻪ ﻓﻲ ﺍﻟ ّﺯﻭﺍﺝ‬
‫ﻣﻧﻬﺎ‪ .‬ﻟﻳﺱ ﻷ ّﻧﻬﺎ ﻛﺎﻧﺕ ﻣﻥ ﺑﻳﻥ ﺃﺟﻣﻝ ﺍﻟﻧﺳﺎء‪ ،‬ﻭﻻ ﻣﻥ ﺃﻓﺿﻠﻬﻥّ‬
‫ﻗﻭﺍﻣًﺎ‪ ،‬ﻭﻟﻛﻥ ﻷ ّﻧﻬﺎ ﻛﺎﻧﺕ ﻋﻠﻰ ﺩﺭﺟﺔ ﻋﺎﻟﻳﺔ ﻣﻥ ﺍﻟﻭﻋﻲ ﻭﻣﻥ‬
‫ﺍﻟﻘﺩﺭﺓ ﻭﺍﻟﺣﻣﺎﺳﺔ‪ ،‬ﻭﻫﻭ ﻣﺎ ﺃﺻﺎﺏ ﻗﻠﺏ »ﺳﺑﻳﻧﻭﺯﺍ«)‪.(32‬‬

‫ّ‬
‫ﺍﻟﺣﻅ ﺃ ّﻧﻪ ﻛﺎﻥ ﻫﻧﺎﻙ ﻣﻧﺎﻓﺱٌ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﺇﻧﻪ‬ ‫ﻭﻟﻛﻥ ﻣﻥ ﺳﻭء‬
‫ﻁﺎﻟﺏ ﺃﻟﻣﺎﻧﻲّ ﻗﺎﺩﻡ ﻣﻥ ﻫﺎﻣﺑﻭﺭﻍ ﻫﻭ » ﻛﺭﻛﺭﻳﻧﻎ« ‪.Kerkering‬‬
‫ﻓﻘﺩ ﻋﺭﻑ ﻫﺫﺍ ﺍﻷﺧﻳﺭ ﻛﻳﻑ ﻳﻔﻭﺯ ﺑﻘﻠﺏ ﺍﻟﻔﺗﺎﺓ ﺣﺳﺏ » ﻛﻠﺭﻭﺱ«‬
‫‪٥٠‬‬
‫ﻋﻧﺩﻣﺎ ﺃﻫﺩﺍﻫﺎ ﻗﻼﺩﺓ ﻣﻥ ﺍﻟﻣﺟﻭﻫﺭﺍﺕ‪ .‬ﻳﺑﺩﻭ ﺫﻟﻙ ﻓﻲ ﻅﺎﻫﺭﻩ ﻁﺭﻳﻘﺎ‬
‫ﻗﺻﻳﺭً ﺍ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻗ ّﻝ ﻣﺭﺑﺣﺎ ﻣﺎﺩﻳّﺎ‪ ،‬ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻓﺗﺎﺓ ﺑﻬﺫﺍ ﺍﻟﻠّﻁﻑ‬
‫ﺍﻟﺛﻘﺎﻓﺔ ﻣﻊ ﺃﻧﻬﺎ ﻟﻡ ﺗﻛﻥ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﺑﺣﺎﺟﺔ‬ ‫ﻭﻋﻠﻰ ﻫﺫﻩ ﺍﻟ ّﺩﺭﺟﺔ ﻣﻥ ّ‬
‫ﺇﻟﻰ ﺫﻟﻙ‪ .‬ﻭﻟﻛﻥّ ﺍﻟﺳّﺑﺏ ﺍﻟﺣﻘﻳﻘﻲّ ﻟﺗﻔﺿﻳﻠﻬﺎ » ﻛﺭﻛﺭﻳﻧﻎ« ﻋﻠﻰ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺑﺩﻭ ﻟﻲ ﺑﺎﻷﺣﺭﻯ ﻫﻭ ﺃ ّﻧﻪ ﻛﺎﻥ ﻟﻭﺛﺭﻳّﺎ ِ‬
‫ﻭﻗﺑ َﻝ ﺍﻋﺗﻧﺎﻕ‬
‫ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ ﻛﻲ ﻳﺗﺯﻭّ ﺝ ﻣﻥ » ﻛﻼﺭﺍ‪ -‬ﻣﺎﺭﻳﺎ« ﺍﻟّﺗﻲ ﻛﺎﻧﺕ ﺷﺩﻳﺩﺓ‬
‫ﺍﻟﺗﻌﻠّﻕ ﺑﺎﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ‪ .‬ﻓﻼ ﺷﻙّ‪ ،‬ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﺫﻟﻙ‪ ،‬ﺃﻥّ ﺍﻷﺻﻭﻝ‬
‫ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ« ﻭﻛﺫﻟﻙ ﺭﻓﺿﻪ ﺍﻋﺗﻧﺎﻕ ﺍﻟﻣﺳﻳﺣﻳّﺔ‪ ،‬ﻭﺭﻓﺽ‬
‫ﺗﻌﻣﻳﺩﻩ‪ ،‬ﺃﻣﻭﺭ ﻟﻌﺑﺕ ﺩﻭﺭﺍ ﺣﺎﺳﻣﺎ ﻓﻲ ﺗﺣﺩﻳﺩ ﺍﺧﺗﻳﺎﺭ ﺍﻟﻔﺗﺎﺓ‪ .‬ﻣﻥ‬
‫ﺍﻟﻣﺭ ّﺟﺢ ﺃﻥّ » ﺑﺎﺭﻭﺥ« ﻳﺷﻳﺭ ﺇﻟﻰ ﺃﻟﻣﻪ ﻫﺫﺍ ﻭﺇﻟﻰ ﺭﻏﺑﺗﻪ ﺍﻟّﺗﻲ ﺗ ّﻡ‬
‫ﺻ ّﺩﻫﺎ ﻋﻧﺩﻣﺎ ﻳﺗﻛﻠّﻡ ﻋﻥ » ﺍﻟﻣﺭﺽ ﺍﻟﻘﺎﺗﻝ« ﺍﻟّﺫﻱ ﺟﻌﻠﻪ ﻳﻠﻘﻲ‬
‫ﺑﻧﻔﺳﻪ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﺑﺣﺙ ﻋﻥ ﺍﻟﺣﻛﻣﺔ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﺩﻭﺍء ﺷﺎﻓﻳﺎ‪.‬‬
‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ‪ ،‬ﻛﻳﻑ ﻻ ﻧﺭﻯ ﻓﻲ ﻣﺣﺎﻭﻟﺔ ﺍﻟﻘﺗﻝ ﺍﻟّﺗﻲ‬
‫ﻙ‬ ‫ﺍﻟﻁﺭﺩ ﻣﻥ ﺍﻟﻁﺎﺋﻔﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ » ﺍﻟﻬﻼ َ‬ ‫ﺗﻌﺭﱠ ﺽ ﻟﻬﺎ ﻭﻓﻲ ﺣﺎﺩﺛﺔ ّ‬
‫ﺍﻟﻣﺣﻘّ َﻕ« ﺍﻟّﺫﻱ ﻳﺗﺣ ّﺩﺙ ﻋﻧﻪ؟‬

‫ﻳﺣﺎﻭﻝ ﺍﻟﺷﺎﺏّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﺑﺭ ﺍﻻﻧﺧﺭﺍﻁ ﺟﺳﺩﺍ ﻭﺭﻭﺣﺎ ﻓﻲ‬

‫ﺍﻟ ّﺗﻔﻛﻳﺭ ﻓﻲ ﻧﻔﺳﻪ ﻭﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻣﺩﺍﻭﺍﺓ ﺗﻠﻙ ﺍﻟﺟﺭﻭﺡ ﺍﻟﺑﻠﻳﻐﺔ‪ ،‬ﻭﻣﺛﻠﻣﺎ‬
‫ﻳﻔﺻﺢ ﻫﻭ ﻧﻔﺳﻪ ﻋﻥ ﺫﻟﻙ ﻓﺈ ّﻧﻪ ﻳﻠﺯﻣﻪ ﻗﻠﻳﻝ ﻣﻥ ﺍﻟﻭﻗﺕ ﻛﻲ ﻳﺗﺧﻠّﺹ‬
‫ﻣﻥ ﺳﻠﻁﺔ ﺍﻟﺧﻳﺭﺍﺕ ﺍﻟﺣﺳﻳّﺔ ﻭﺍﻟﻣﺎﺩﻳّﺔ ﻟﻳﻛﺗﺷﻑ ﺃﻥّ ﺍﻟﻐﺑﻁﺔ ﺍﻟﻌﺎﺭﻣﺔ‬
‫ﺍﻟّﺗﻲ ﻳﻭﻓّﺭﻫﺎ ﻟﻪ ﺍﻟﺑﺣﺙ ﻋﻥ ﺍﻟﺣﻘﻳﻘﺔ ﻳﻣﻛﻧﻬﺎ ﺃﻥ ﺗﺷﺑﻊ ﻛﻳﺎﻧﻪ‪ .‬ﻟﺫﻟﻙ‬
‫ﺍﻟﺫﻫﺎﺏ ﻟﻠﺣﻳﺎﺓ ﻓﻲ‬‫ﺍﻣﺗﻧﻊ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻬﺎﺋﻳّﺎ ﻋﻥ ﺍﻟ ّﺯﻭﺍﺝ ﻭﻗ ّﺭﺭ ّ‬

‫‪٥١‬‬
‫ﺍﻟﻐﺎﺑﺔ ﺣ ّﺗﻰ ﻳﺗﻔﺭّﻍ ﻛﻠﻳّﺎ ﻟﻬﻭﺍﻳﺗﻪ ﺍﻟﺟﺩﻳﺩﺓ ﺍﻟّﺗﻲ ﺳﺗﻛﻭﻥ ﻣﻧﺫ ﺗﻠﻙ‬
‫ﺍﻟﻠّﺣﻅﺔ ﻫﻭﺍﻳﺔ ﺣﻳﺎﺗﻪ ﺑﺄﻛﻣﻠﻬﺎ‪ :‬ﺍﻟﻔﻠﺳﻔﺔ‪.‬‬

‫� )‪« Je me voyais dans un péril extrême »(26‬‬

‫� )‪Colerus, op.cit. p. 1310(27‬‬

‫)‪»(28‬ﻳﺳﻣّﻰ ﻫﺫﺍ ﺍﻟ ّﻧﻭﻉ ﻣﻥ ﺍﻟﻌﻘﺎﺏ ﺍﻟﺣِﺭ ْﻡ )ﺑﺎﻟﻌﺑﺭﻳّﺔ ‪Herem‬‬

‫ﻭﺍﻟﻔﺭﻧﺳﻳﺔ ‪ (Excommunication‬ﻭﻫﻭ ﺃﺷ ّﺩ ﻋﻘﺎﺏ ﻳﻣﻛﻥ ﺃﻥ‬
‫ﻳﺳﻠّﻁ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﺍﻟّﺫﻱ ﻳﻔﻘﺩ ﻛﺎﻣﻝ ﺣﻘﻭﻗﻪ‪ ،‬ﺣ ّﺗﻰ ﺃ ّﻧﻪ ﻳﺻﺑﺢ ﻏﺭﻳﺑﺎ‬
‫ﻓﻲ ﻣﺟﺗﻣﻌﻪ‪ ،‬ﻓﻼ ﺃﺣﺩ ﻳﻌﺎﺷﺭﻩ‪ ،‬ﺃﻭ ﻳﺗﻌﺎﻣﻝ ﻣﻌﻪ‪ ،‬ﺃﻭ ﺣ ّﺗﻰ ﻳﻘﺗﺭﺏ‬
‫ﻣﻧﻪ ﺃﻛﺛﺭ ﻣﻥ ﻣﺳﺎﻓﺔ ﺑﻌﺽ ﺃﻣﺗﺎﺭ«‪ .‬ﺟﻼﻝ ﺍﻟ ّﺩﻳﻥ ﺳﻌﻳّﺩ‪ ،‬ﺳﺑﻳﻧﻭﺯﺍ‬
‫ﻭﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ‪ ،‬ﺍﻟ ّﺩﻳﻥ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ ،‬ﻣﺅﻣﻧﻭﻥ ﺑﻼ‬
‫ﺣﺩﻭﺩ‪ ،‬ﺹ‪ ،9 .‬ﻫﺎﻣﺵ )‪).(1‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫� )‪Steven Nadler, Spinoza, traduit par Jean-(29‬‬

‫‪.François Sené, Bayard, 2003‬‬

‫‪٥٢‬‬
‫ ﻧﺎﺳﻭ« ﺃﻭ‬-‫ » ﻋﺎﺋﻠﺔ ﺃﻭﺭﺍﻧﺞ‬،Maison D’Orange(30)
Huis van :‫ ﺍﻟ ّﺗﺳﻣﻳﺔ ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ ﻫﻲ‬.«‫ ﻧﺎﺳﻭ‬-‫ﺃﻳﺿﺎ » ﺍﻷﻭﺭﺍﻧﺞ‬
Oranje-Nassau

.Lit à baldaquin(31) �

Colerus, op. cit., 1308(32) �

٥٣
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‬
‫ﻣﻔ ّﻛ ٌﺭ ﺣﺭﱞ‬

‫»ﺇﻥّ ﺍﻟﺑﺭﺍﻫﻳﻥ ﺃَﻋْ ﻳُﻥٌ ﻟﻠﺭّﻭﺡ ُﺗ ْﺑﺻِ ُﺭ ﺑﻬﺎ«)‪(33‬‬

‫ﺇﻥّ ﺃﺳﺑﺎﺏ ﻣﻐﺎﺩﺭﺓ » ﺳﺑﻳﻧﻭﺯﺍ« ﻷﻣﺳﺗﺭﺩﺍﻡ ﻧﺣﻭ ﻣﺩﻳﻧﺔ‬
‫»ﺭﻳﻧﺳﺑﺭﻍ« ‪ Rijnsburg‬ﺍﻟﺻّﻐﻳﺭﺓ ‪ -‬ﺣﻳﺙ ﻳﺑﺩﻭ ﺃ ّﻧﻪ ﺳﻳﺳﺗﻘﺭ‬
‫ﺳﻧﺔ ‪ 1660‬ﻭﻫﻭ ﻓﻲ ﺳﻥّ ﺍﻟﺳّﺎﺑﻌﺔ ﻭﺍﻟﻌﺷﺭﻳﻥ ‪ -‬ﻟﻳﺳﺕ ﻭﺍﺿﺣﺔ‬
‫ﺑﺷﻛﻝ ﺗﺎ ّﻡ‪ .‬ﻓﺣﺳﺏ ﻛﺎﺗﺏ ﺳﻳﺭﺗﻪ » ﻟﻭﻗﺎ« ‪ Lucas‬ﻓﻘﺩ ُﺣﻛﻡ ﻋﻠﻳﻪ‬
‫ﺑﻣﻐﺎﺩﺭﺓ ﺍﻟﻣﺩﻳﻧﺔ ﻣﻥ ﻗﺑﻝ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﺍﻟّﺫﻳﻥ ﻛﺎﻧﻭﺍ ﺧﺎﺋﻔﻳﻥ ﻣﻥ ﺃﻥ‬
‫ّﺭﺭ ﺑﻁﺎﺋﻔﺗﻬﻡ‪ .‬ﻭﻳﺑﺩﻭ ﺃﻥّ »ﺳﺑﻳﻧﻭﺯﺍ«‬ ‫ُﺗﻠﺣِﻕ ﺷﻬﺭﺗﻪ ﺍﻟﻣﺗﻌﺎﻅﻣﺔ ﺍﻟﺿ َ‬
‫ﻛﺎﻥ ﻳﺭﻏﺏ ﺑﻌﺩ ﻓﺷﻝ ﺗﺟﺭﺑﺗﻪ ﺍﻟﻌﺎﻁﻔﻳّﺔ ﻓﻲ ﻣﻐﺎﺩﺭﺓ ﻣﻧﺯﻝ » ﻓﺎﻥ‬
‫ﺩﻥ ﺇﻧﺩﻥ« ﻭﺍﻻﻗﺗﺭﺍﺏ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ ﻣﻥ ﺟﺎﻣﻌﺔ » ﻻﻳﺩ«‬
‫‪ Leyde‬ﺣﻳﺙ ﻳﻅ ّﻝ ﻋﻠﻰ ﺍ ّﺗﺻﺎﻝ ﻣﺳﺗﻣ ّﺭ ﺑﻁﻠﺑﺗﻪ‪ .‬ﺗﻭﺟﺩ ﻣﺩﻳﻧﺔ‬
‫ﻭﺍﻟﺟﺫﺍﺑﺔ ﻓﻲ ﺍﻟﺭّﻳﻑ ﻋﻠﻰ ﺑﻌﺩ ﺃﺭﺑﻌﻳﻥ‬ ‫ّ‬ ‫»ﺭﻳﻧﺳﺑﺭﻍ« ﺍﻟﺻّﻐﻳﺭﺓ‬
‫ﺷﻬﻳﺭﺓ ّﺇﻻ‬ ‫ﻛﻳﻠﻣﺗﺭً ﺍ ﻣﻥ ﺃﻣﺳﺗﺭﺩﺍﻡ‪ ،‬ﻭﻟﻛ ّﻧﻬﺎ ﻻ ﺗﺑﻌﺩ ﻋﻥ ﺍﻟﺟﺎﻣﻌﺔ ﺍﻟ ّ‬
‫ﺑﺿﻌﺔ ﻛﻳﻠﻭﻣﺗﺭﺍﺕ ﺑﻌﻳﺩﺍ ﻋﻥ ﺍﻟﺧﺻﻭﻣﺎﺕ ﺍﻟﺳﻳﺎﺳﻳّﺔ ﻭﺍﻟﺩﻳﻧﻳّﺔ‬
‫ﻟﻠﻣﺩﻥ ﺍﻟﻛﺑﺭﻯ ﺣﻳﺙ ﻳﺳﻭﺩ ﻓﻳﻬﺎ ﺟﻭّ ﻫﺎﺩﺉ ﻭﻣﺷﺟّﻊ ﻋﻠﻰ ﺍﻟ ّﺗﻔﻛﻳﺭ‪.‬‬
‫ﺷﺑﺎﺏ ﺍﻟﻘﺭﻳﺑﻳﻥ ﻣﻥ‬ ‫ﻭﻳﻭﺟﺩ ﻓﻳﻬﺎ ﺃﻳﺿﺎ ﻣﺟﻣﻭﻋﺔ ﻣﻥ ﺍﻟﻣﻔ ّﻛﺭﻳﻥ ﺍﻟ ّ‬
‫ﺃﻓﻛﺎﺭﻩ‪.‬‬

‫ﻛﺎﻥ ﻫﻧﺎﻙ ﻣﺑﺎﻟﻐﺔ ﻓﻲ ﺗﺻﻭﻳﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛﺎﺭﻳﻛﺎﺗﻭﺭﻳّﺎ ﻋﻠﻰ‬

‫ﺃ ّﻧﻪ ﻧﺎﺳﻙ ﻣﺗﻭﺣّﺩ‪ .‬ﻓﺻﺣﻳﺢ ﺃ ّﻧﻪ ﺍﻣﺗﻧﻊ ﻋﻥ ﺗﺄﺳﻳﺱ ﻋﺎﺋﻠﺔ ﻭﻗ ّﺭﺭ‬
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‫ﺍﻻﺳﺗﻘﺭﺍﺭ ﻓﻲ ﺍﻟﺭّﻳﻑ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﺭﻏﻡ ﺫﻟﻙ ﻟﻡ ﻳﻣﺗﻧﻊ ﻋﻥ ﻛ ّﻝ ﺣﻳﺎﺓ‬
‫ﺍﺟﺗﻣﺎﻋﻳّﺔ ﻭﻛﺎﻥ ﺍﻣﺗﻧﺎﻋﻪ ﺃﻗﻝ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﺈﻗﺎﻣﺔ ﻋﻼﻗﺎﺕ ﻣﻊ ﺑﻘﻳّﺔ‬
‫ﺍﻟﻣﻔ ّﻛﺭﻳﻥ‪ .‬ﻻ ﺑﻝ ﺇﻥّ ﻗﺭﺑﻪ ﻣﻥ ﺟﺎﻣﻌﺔ » ﻻﻳﺩ« ﻳﺩﻋﻡ ﻋﻼﻗﺎﺗﻪ ﻣﻊ‬
‫ﺛﻠّﺔ ﻣﻥ ﺍﻟﻣﺛﻘّﻔﻳﻥ ﺍﻟﻣﻬﻣّﻳﻥ ﺧﺎﺻّﺔ ﺃﻭﻟﺋﻙ ﺍﻟﻣﻧﺗﻣﻳﻥ ﺇﻟﻰ ﺟﻣﺎﻋﺔ‬
‫ﻭﺍﻟـﻣﻳﻧﻭﻧﻳﺕ‬ ‫‪collegiants‬‬ ‫ﺍﻟـﻣﺟﻣﻌﻳّﻳﻥ)‪(34‬‬
‫‪ .(mennonites(35‬ﻭﺍﻟـ»ﻛﻭﻟّﻳﺞ« ‪ ) collège‬ﺍﻟّﺫﻱ ﻳُﺳﻣّﻰ‬
‫ﺃﻋﺿﺎﺅﻩ ﺑﺎﻟـ»ﻛﻭﻟﻳﺟﻳﺎﻥ« = ﺍﻟﻣﺟﻣﻌﻳّﻭﻥ( ﻫﻭ ﻣﺟﻣﻭﻋﺎﺕ ﺗﻔﻛﻳﺭ‬
‫ﻓﻠﺳﻔﻲّ ﻣﻧﺣﺩﺭﺓ ﺑﺷﻛﻝ ﺃﺳﺎﺳﻲّ ﻣﻥ ﺍﻟﻣﺫﻫﺏ ﺍﻟﺑﺭﻭﺗﺳﺗﺎﻧﺗﻲّ ﺍﻟ ّﺩﺍﻋﻲ‬
‫ﺇﻟﻰ ﺗﺟﺩﻳﺩﻳّﺔ ﺍﻟﻌﻣﺎﺩ ‪ ) anabaptisme‬ﻳﺩﻋﻭ ﺃﺗﺑﺎﻉ ﻫﺫﺍ ﺍﻟﻣﺫﻫﺏ‬
‫ﺇﻟﻰ ﺗﻌﻣﻳﺩ ﻣﻥ ﻳﻌﺗﻧﻕ ﺍﻟ ّﺩﻳﻥ ﺍﻟﻣﺳﻳﺣﻲّ ﻓﻲ ﺳﻥّ ﺍﻟﺭّﺷﺩ(‪ .‬ﻣﺭﻛﺯ‬
‫ﻧﺷﺎﻁ ﻫﺫﻩ ﺍﻟﻣﺟﻣﻭﻋﺔ ﻳﻭﺟﺩ ﻓﻲ ﺭﻳﻧﺳﺑﺭﻍ‪ .‬ﺃﻣّﺎ ﺍﻟﻣﻳﻣﻭﻧﻳﺕ ﻓﻬﻡ ﻣﻥ‬
‫ﺃﻧﺻﺎﺭ ﺍﻟ ّﺗﻌﻣﻳﺩ ﺍﻟﻣﺟ ّﺩﺩ ) ‪ (Anabaptistae‬ﻭﻻ ﻳﺅﻣﻧﻭﻥ ﺑﻌﻘﻳﺩﺓ‬
‫ﺍﻟﺗﺛﻠﻳﺙ‪ ،‬ﻭﻛﺎﻧﻭﺍ ﺑﺻﺩﺩ ﺇﻗﺎﻣﺔ ﻓﻛﺭ ﻣﺗﺳﺎﻣﺢ ﻭﻣﺳﺎﻟﻡ‪ .‬ﺇﻥّ ﺃﻓﻛﺎﺭ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻣﺛﻠﻣﺎ ﺳﻧﺭﻯ‪ ،‬ﺃﻛﺛ ُﺭ ﺭﺍﺩﻳﻛﺎﻟﻳّﺔ ﻣﻥ ﻫﺅﻻء ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‬
‫ﺍﻟﻬﺭﺍﻁﻘﺔ ﻭﺍﻟﻠّﻳﺑﺭﺍﻟﻳّﻳﻥ‪ .‬ﻭﻟﻛﻥّ ﺍﻟﻔﺿﺎء ﺍﻟّﺫﻱ ﻭﺟﺩ ﻓﻳﻪ » ﺑﺎﺭﻭﺥ‬
‫ﺳﺑﻳﻧﻭﺯﺍ« ﺣﻔﺎﻭﺓ ﺍﻻﺳﺗﻘﺑﺎﻝ ﻭﺃﺭﺿﻳّﺔ ﺧﺻﺑﺔ ﻟﻠﺣﻭﺍﺭ ﺳﻣﺣﺕ ﻟﻪ‬
‫ﺑﺑﻧﺎء ﺃﻓﻛﺎﺭﻩ‪ ،‬ﻫﻭ ﻫﺫﻩ ﺍﻟﺣﻠﻘﺎﺕ ﺍﻟﻔﻛﺭﻳّﺔ ﺍﻟﻣﻔﺗﻭﺣﺔ ﻋﻠﻰ ﺍﻟ ّﻧﻘﺎﺵ‬
‫ﺍﻟﻔﻠﺳﻔﻲّ ‪ .‬ﻭﻣﻥ ﺑﻳﻥ ﺃﺻﺩﻗﺎﺋﻪ ﺍﻟﺑﺎﺭﺯﻳﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﺣﻠﻘﺎﺕ‪ ،‬ﻭﺍﻟّﺫﻳﻥ‬
‫ﺳﺭﻋﺎﻥ ﻣﺎ ﺃﺻﺑﺣﻭﺍ ﻣﻥ ﺃﺗﺑﺎﻋﻪ‪ ،‬ﻧﺟﺩ » ﺳﻳﻣﻭﻥ ﺩﻭ ﻓﺭﻳﺱ«‬
‫‪ Simon De Vries‬ﻭ»ﺟﺎﻥ ﺭﻳﻭﻓﺎﺭﺗﺱ« ‪Jan Rieuwertsz‬‬
‫ﻭ»ﻳﺎﺭﻳﻎ ﻳﺎﻟﺱ« ‪ .Jarig Jelles‬ﻓﻘﺩ ﺳ ّﺧﺭ » ﺳﻳﻣﻭﻥ ﺩﻭ‬
‫ﻓﺭﻳﺱ«‪ ،‬ﻭﻫﻭ ﻭﺭﻳﺙ ﺗﺎﺟﺭ ﺛﺭﻱّ ﻭﻳﺻﻐﺭ » ﺑﺎﺭﻭﺥ« ﺑﺳﻧﺗﻳﻥ‪،‬‬
‫ﺃﻫ ّﻡ ﺃﻭﻗﺎﺗﻪ ﻟﺗﻧﻅﻳﻡ ﺍﻟﺣﻠﻘﺎﺕ ﺍﻟﺩﺭﺍﺳﻳّﺔ ﺣﻳﺙ ﺗﺑﻳّﻥ ﻣﺭﺍﺳﻼﺗﻪ ﻣﻊ‬
‫ﻧﻅﻡ ﻣﻧﺫ ﻳﻧﺎﻳﺭ‪/‬ﺟﺎﻧﻔﻲ ‪ 1663‬ﻣﺟﻣﻭﻋﺎﺕ ﻟﻘﺭﺍءﺓ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺃ ّﻧﻪ ّ‬
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‫ﻛﺗﺎﺑﺎﺕ ﺍﻟﻔﻳﻠﺳﻭﻑ ﺍﻟﺷﺎﺏّ ﻭﻣﻧﺎﻗﺷﺗﻬﺎ‪ .‬ﺃﻣّﺎ »ﺟﺎﻥ ﺭﻳﻭﻓﺎﺭﺗﺱ« ﻓﻬﻭ‬
‫ﺍﻟ ّﻧﺎﺷﺭ ﺍﻟﻭﻓﻲّ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻓﻘﺩ ﻧﺷﺭ ﻫﺫﺍ » ﺍﻟﻣﻳﻧﻭﻧﻳﺕ« ﺍﻟ َﻔﻁِ ﻥ‬
‫ﺏ ﺍﻟﺛﻭﺭﻳﻳﻥ ‪ .subversifs‬ﻭﺇﻟﻰ‬ ‫ﻭﺍﻟﺣﺎﺯﻡ ﺃﻏﻠﺏ ﻧﺻﻭﺹ ﺍﻟ ُﻛ ّﺗﺎ ِ‬
‫ﺣﺩﻭﺩ ﻋﺎﻡ ‪ 1646‬ﻛﺎﻥ ﻓﺿﺎء ﻣﻛﺗﺑﺗﻪ ﻳﺣﺗﺿﻥ ﺍﻟﺣﻠﻘﺎﺕ ﺍﻟﺩﺭﺍﺳﻳّﺔ‬
‫ﺇﻟﻰ ﺃﻥ ﺗﺩ ّﺧﻠﺕ ﺍﻟﺳّﻠﻁﺎﺕ ﺗﺣﺕ ﺿﻐﻁ ﺍﻟﻛﺎﻟﻔﻳﻧﻳّﻳﻥ ﻹﺟﺑﺎﺭﻫﻡ ﻋﻠﻰ‬
‫ﻣﻐﺎﺩﺭﺓ ﺃﻣﺳﺗﺭﺩﺍﻡ ﺇﻟﻰ ﺭﻳﻧﺳﺑﺭﻍ‪ .‬ﻭﻓﻲ ﺳﻧﺔ ‪ 1657‬ﻗﺎﻡ‬
‫»ﺭﻳﻭﻓﺎﺭﺗﺱ« ﺑﻧﺷﺭ ﺃﻋﻣﺎﻝ » ﺩﻳﻛﺎﺭﺕ« ﺍﻟﻛﺎﻣﻠﺔ ﺑﺎﻟﻬﻭﻟﻧﺩﻳّﺔ ﻗﺑﻝ‬
‫ﺃﻥ ﻳﻘﻭﻡ ﺑﻧﺷﺭ ﺍﻷﻋﻣﺎﻝ ﺍﻟﻛﺎﻣﻠﺔ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ« ﺣﻳﺙ ﻛﺎﻥ ﺍﻷﻣﺭ‬
‫ﻳﺗ ّﻡ ﻏﺎﻟﺑﺎ ﺗﺣﺕ ﺍﺳﻡ ﻣﺳﺗﻌﺎﺭ ﻟﻠﻛﺎﺗﺏ ﻭﻟﻠ ّﻧﺎﺷﺭ ﻋﻠﻰ ﺣ ّﺩ ﺳﻭﺍء‪ .‬ﺃﻣّﺎ‬
‫»ﺑﻳﺗﺭ ﺑﺎﻟﻧﻎ« ‪ Pieter Balling‬ﺍﻟّﺫﻱ ﺗﻭﻓّﻲ ﻣﺑ ّﻛﺭﺍ ﺳﻧﺔ ‪،1664‬‬
‫ﻓﻬﻭ ﻣﻥ ﺃﻭﺍﺋﻝ ﻣﺭﺍﻓﻘﻲ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻛﺎﻥ ﻣﺗﺭﺟﻣﺎ ﺟﻳّﺩﺍ ﺣﻳﺙ ﻗﺎﻡ‬
‫ﺑﺗﺭﺟﻣﺔ ﻋﻣﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻷﻭّ ﻝ ﺍﻟﻣﺧﺻّﺹ ﻟـ»ﺩﻳﻛﺎﺭﺕ« ﺇﻟﻰ‬
‫ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ)‪ .(36‬ﺑﻝ ﻗﺩ ﻳﻛﻭﻥ ﻫﻭ ﻣﻥ ﻋﺭّﻑ ﺍﻟﺷﺎﺏّ » ﺑﺎﺭﻭﺥ«‬
‫ﺑﻔﻛﺭ » ﺩﻳﻛﺎﺭﺕ« ﻋﻧﺩﻣﺎ ﻛﺎﻥ » ﺑﺎﺭﻭﺥ« ﻳﺗﺎﺑﻊ ﺩﺭﻭﺳﻪ ﻓﻲ‬
‫ﺍﻟﻼّﺗﻳﻧﻳّﺔ ﻋﻧﺩ »ﻓﺎﻥ ﺇﻧﺩﻥ«‪.‬‬

‫ﺃﻣّﺎ » ﻳﺎﺭﻳﻎ ﻳﺎﻟﺱ« ﻓﻬﻭ ﺃﻗﺩﻡ ﺍﻷﺻﺩﻗﺎء ﺍﻟﻣﻌﺭﻭﻓﻳﻥ‬

‫ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻭﻛﺎﻥ ﺗﺎﺟﺭ ﺍﻟﺑﻬﺎﺭﺍﺕ‪ ،‬ﻫﺫﺍ ﺍﻟّﺫﻱ ﻳﻛﺑﺭﻩ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺈﺛﻧﺗﻲ ﻋﺷﺭﺓ ﺳﻧﺔ‪ ،‬ﻗﺩ ﻗ ّﺭﺭ ﺑﻳﻊ ﺗﺟﺎﺭﺗﻪ ﻓﻲ ﺃﻭﺍﺳﻁ‬
‫ﺳﻧﺔ ‪ 1650‬ﺣ ّﺗﻰ ﻳﺗﻔﺭّﻍ ﻛﻠّﻳﺎ ﻟﻠﺑﺣﺙ ﺍﻟﻔﻛﺭﻱّ ﻭﺍﻟﻔﻠﺳﻔﻲّ ‪ .‬ﻭﺭﺑّﻣﺎ‬
‫ﻛﺎﻥ‪ ،‬ﻭﻫﻭ ﺍﻟﻣﻳﻧﻭﻧﻳﺕ ﺍﻟﻣﺗﺣﻣّﺱ‪َ ،‬ﻣﻥ ﺃﺩﺧﻝ »ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺷﺑﻛﺔ‬
‫ﺏ‬‫ﺍﻟﺣﻠﻘﺎﺕ ﺍﻟﺩﺭﺍﺳﻳّﺔ ﻭ َﻣﻥ ﻣﻭّ ﻝ ﻧﺷﺭ ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺃﻋﻣﺎﻟﻪ ﻭ َﻛ َﺗ َ‬
‫ﺍﻟﻣﺩﺧﻝ ّ‬
‫ﻟﻠﻁﺑﻌﺔ ﺍﻟﻣﺗﺄ ّﺧﺭﺓ ﻷﻋﻣﺎﻟﻪ‪.‬‬
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‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻫﺅﻻء ﺍﻟﻛﻭﻟﻳﺟﻳﺎﻥ ﻭﺍﻟﻣﻳﻧﻭﻧﻳﺕ ﺍﻟّﺫﻳﻥ ﺷ ّﻛﻠﻭﺍ ﺩﺍﺋﺭﺓ‬
‫ﺃﺻﺩﻗﺎﺋﻪ‪ ،‬ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻷﺗﺑﺎﻉ ﻭﺍﻟﻣﺣﺳﻧﻳﻥ ﻣﻥ ﺍﻟﻣﻘﺭّﺑﻳﻥ ﺟ ّﺩﺍ‪،‬‬
‫ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺗﻌﺭّﻑ ﺃﻳﺿﺎ ﻓﻲ ﺟﺎﻣﻌﺔ ﻻﻳﺩ ﻋﻠﻰ ﺑﻌﺽ‬
‫ﺍﻟﻁﻠﺑﺔ ﺍﻟّﺫﻳﻥ ﻟﻌﺑﻭﺍ ﺩﻭﺭﺍ ﻻ ﻳﺳﺗﻬﺎﻥ ﺑﻪ ﻓﻲ ﺣﻳﺎﺗﻪ ﻭﻧﺷﺭ ﺃﻓﻛﺎﺭﻩ‪.‬‬ ‫ّ‬
‫‪Adriaan‬‬ ‫ﻋﻠﻰ ﻫﺫﺍ ﺍﻟ ّﻧﺣﻭ ﻛﺎﻥ » ﺃﺩﺭﻳﺎﻥ ﻛﻭﻳﺭﺑﺎﻍ«‬
‫‪ Koerbagh‬ﻗﺩ ﺗﺎﺑﻊ ﻟﺩﻯ » ﺳﺑﻳﻧﻭﺯﺍ« ﺩﺭﻭﺳﺎ ﺣﻭﻝ » ﺩﻳﻛﺎﺭﺕ«‬
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‫ﺳﻧﺔ ‪ 1660‬ﻗﺑﻝ ﺃﻥ ﻳﺻﺑﺢ ﺃﺣﺩ ﺃﺗﺑﺎﻋﻪ ﺍﻟﺭّﺋﻳﺳﻳﻳﻥ ﻭﺃﻥ ﺗﺗﺳﺑ َ‬
‫ﻧﺻﻭﺻﻪ ﺍﻟﻛﺛﻳﺭﺓ ﺍﻟﺳّﺎﺧﺭﺓ ﻣﻥ ﺍﻟ ّﺩﻳﻥ‪ ،‬ﻓﻲ ﺇﻟﺣﺎﻕ ﺍﻟ ّﺗﻬﻣﺔ ﺑﻪ‬
‫ﻭﺇﻳﺩﺍﻋﻪ ﺍﻟﺳّﺟﻥ ﺣ ّﺗﻰ ﻣﻣﺎﺗﻪ‪ .‬ﻭﺳﻳﻘﻳﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﻣﻘﺎﻋﺩ‬
‫ﺍﻟﺟﺎﻣﻌﺔ ﻋﻼﻗﺔ ﻣﻊ »ﻟﻭﻳﺱ ﻣﺎﻳﺭ« ‪ Louis Meyer‬ﺍﻟّﺫﻱ ﻛﺎﻥ ﻗﺩ‬
‫ﺃﻛﻣﻝ ﺩﻛﺗﻭﺭﺍﻩ ﻓﻲ ﺍﻟﻁﺏّ ﻭﺍﻟﻔﻠﺳﻔﺔ‪.‬‬
‫ﻭﻛﺎﻥ » ﻣﺎﻳﺭ« ﻫﻭ َﻣﻥ ﺃﺷﺭﻑ ﻋﻠﻰ ﻛﺗﺎﺑﺔ ﻣﺩﺧﻝ ﺇﻟﻰ ﻛﺗﺎﺏ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻷﻭّ ﻝ‪ :‬ﻣﺑﺎﺩﺉ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺩﻳﻛﺎﺭﺗﻳﺔ ﻭﻧﺷﺭﻩ‪ ،‬ﻭﻫﻭ ﺃﻳﺿﺎ‬
‫ﻣﻥ ﺳﻳﻘﻑ ﺇﻟﻰ ﺟﺎﻧﺑﻪ ﺧﻼﻝ ﺃﻳّﺎﻣﻪ ﺍﻷﺧﻳﺭﺓ ﻗﺑﻝ ﻭﻓﺎﺗﻪ ﻭ)ﻣﻥ‬
‫ﺍﻟﻣﺭ ّﺟﺢ( ﺃ ّﻧﻪ َﻣﻥ ﺃﺧﺫ ﻣﺧﻁﻭﻁﺎﺗﻪ ﻟﻳﺳﻠّﻣﻬﺎ ﺇﻟﻰ ﺻﺩﻳﻘﻬﻣﺎ‬
‫ﺍﻟﻣﺷﺗﺭﻙ » ﺟﺎﻥ ﺭﻳﻭﻓﺎﺭﺗﺱ«‪ .‬ﻭﺻﺣﺑﺔ » ﻟﻭﻳﺱ ﻣﺎﻳﺭ«‪ ،‬ﺃﺳّﺱ‬
‫»ﻳﻭﻫﺎﻧﺱ ﺑﻭﻣﺳﺗﺭ« ‪ ،Bouwmeester Johannès‬ﺍﻟّﺫﻱ ﻛﺎﻥ‬
‫ﻫﻭ ﺍﻵﺧﺭ ﺻﺩﻳﻘﺎ ﻋﺯﻳﺯﺍ ﻣﻣّﻥ ﺍﻟﺗﻘﺎﻫﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ » ﻻﻳﺩ«‪،‬‬
‫ﺟﻣﻌﻳّﺔ ﺃﺩﺑﻳّﺔ ﻗﺑﻝ ﺃﻥ ﻳﺻﺑﺢ ﻣﺩﻳﺭﺍ ﻟﻣﺳﺭﺡ ﺃﻣﺳﺗﺭﺩﺍﻡ ﺍﻟﺭّﺍﻗﻲ‪ .‬ﻟﻘﺩ‬
‫ﺳﺎﻫﻡ ﺑﺷﻛﻝ ﻛﺑﻳﺭ ﻓﻲ ﻧﺷﺭ ﺍﻷﻓﻛﺎﺭ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ‪.‬‬

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 ‫ﻧﺿﻳﻑ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺟﻣﻊ ﻣﻥ ﺍﻷﺻﺩﻗﺎء ﺷﺧﺻﻳّﺔ ﺃﺧﺭﻯ ّ‬
‫ﻣﺅﺛﺭﺓ‬
‫ﻛﺎﻧﺕ ﻗﺩ ﺍﻓﺗﺗﺣﺕ ﻣﺭﺍﺳﻼﺕ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻧﻁﻼﻗﺎ ﻣﻥ ﺻﻳﻑ ﻋﺎﻡ‬
‫‪Henri‬‬ ‫‪ ،1661‬ﻭﻫﻲ ﺷﺧﺻﻳّﺔ » ﻫﻧﺭﻱ ﺃﻟﺩﻧﺑﺭﻍ«‬
‫‪ .Oldenberg‬ﻛﺎﻥ ﻫﺫﺍ ﺍﻟﻌﺎﻟِﻡ ﺍﻷﻟﻣﺎﻧﻲّ ﻳﻌﻳﺵ ﻓﻲ ﺍﻧﺟﻠﺗﺭﺍ ﺣﻳﺙ‬
‫ﺷﺎﺭﻙ ﺳﻧﺔ ‪ 1660‬ﻓﻲ ﺗﺄﺳﻳﺱ ﺍﻟﺟﻣﻌﻳّﺔ ﺍﻟﻣﻠﻛﻳّﺔ‪Royal-Society‬‬
‫ﺷﻬﻳﺭﺓ ﺍﻟّﺗﻲ ﻛﺎﻧﺕ ّ‬
‫ﺗﻐﺫﻱ ﻋﻠﻰ ﻣ ّﺭ ﺍﻟﺳّﻧﻳﻥ ﺃﻫ ّﻡ ﺷﺑﻛﺔ ﺃﻭﺭﻭﺑﻳّﺔ‬ ‫ﺍﻟ ّ‬
‫ﻟﺣﺭﻛﺔ ﺍﻷﻓﻛﺎﺭ ﻭﺍﻻﻛﺗﺷﺎﻓﺎﺕ ﺍﻟﻌﻠﻣﻳّﺔ‪ .‬ﻟﻌﺏ » ﺃﻟﺩﻧﺑﺭﻍ« ﺩﻭﺭﺍ‬
‫ﺃﺳﺎﺳﻳّﺎ ﻓﻲ ﻧﺷﺭ ﺃﻓﻛﺎﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﺍﻣﺗﺩﺍﺩ ﺍﻟﺳﺎﺣﺔ ﺍﻟﻌﻠﻣﻳّﺔ‬
‫ﺍﻷﻭﺭﻭﺑﻳّﺔ ﻭﻗﺩ ﺗﻣّﺕ ﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺇﺣﺩﻯ ﻭﺛﻼﺛﻳﻥ ﻣﺭﺍﺳﻠﺔ ﺑﻳﻧﻪ‬
‫ﻭﺑﻳﻥ »ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬

‫ﻫﻛﺫﺍ ﺇﺫﻥ ﺷﺭﻉ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻛﺗﺎﺑﺔ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺇﺻﻼﺡ‬

‫ﻣﺣﺎﻁ ﺑﻬﺫﻩ ﺍﻟﺣﻠﻘﺔ ﺍﻟﻛﺑﻳﺭﺓ ﻣﻥ ﺍﻷﺻﺩﻗﺎء ﻭﺍﻟ ّﺗﻼﻣﻳﺫ‪،‬‬ ‫ٌ‬ ‫ﺍﻟﻌﻘﻝ ﻭﻫﻭ‬
‫ﺣﻳﺙ ﻛﺎﻥ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ ﻳﻘ ّﺩﻡ ﻟﻬﻡ ﺍﻟ ّﺩﺭﻭﺱ ﺍﻟّﺗﻲ ﺳﺗﺷ ّﻛﻝ ﻣﺎ ّﺩﺓ‬
‫ﷲ ﻭﻓﻲ ﺍﻹﻧﺳﺎﻥ ﻭﺑﻬﺟﺗﻪ ‪Le‬‬ ‫ﻟﻛﺗﺎﺑﻳﻥ ﺍﺛﻧﻳﻥ‪ :‬ﺍﻟﺭﺳﺎﻟﺔ ﺍﻟﻘﺻﻳﺭﺓ ﻓﻲ ّ‬
‫‪Court Traité de Dieu, de l’homme et de sa‬‬
‫‪ béatitude‬ﺍﻟّﺫﻱ ﻟﻥ ﻳﻧﺷﺭﻩ ﺧﻼﻝ ﺣﻳﺎﺗﻪ ﻷ ّﻧﻪ ﻛﺎﻥ ﻣﻥ ﺩﻭﻥ‬
‫ﻙ ﺳﻳﺑﺳﻁ ﺧﻼﺻﺔ ﺃﻁﺭﻭﺣﺎﺗﻪ ﻓﻲ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ .‬ﺛﻡ ﻛﺗﺎﺏ ﺁﺧﺭ‬ ‫ﺷ ّ‬
‫ُﻧﺷِ ﺭ ﺳﻧﺔ ‪ 1663‬ﻭﻳُﻔﺗﺭﺽ ﻓﻲ ﻋﻧﻭﺍﻧﻪ ﺃﻥ ﻳﻛﻭﻥ ﻫﻭ ﺍﻷﻁﻭﻝ‬
‫ﻭﺍﻷﻛﺛﺭ ﺗﻌﻘﻳﺩﺍ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺳﻔﺔ‪ :‬ﺍﻟﺟﺯءﺍﻥ ﺍﻷﻭّ ﻝ ﻭﺍﻟﺛﺎﻧﻲ ﻣﻥ‬
‫ﻣﺑﺎﺩﺉ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺩﻳﻛﺎﺭﺗﻳﺔ‪ُ ،‬ﻣ َﺑﺭْ َﻫﻥٌ ﻋﻠﻳﻬﻣﺎ ﺑﻁﺭﻳﻘﺔ ﺍﻟﻬﻧﺩﺳﻳّﻳﻥ‪،‬‬
‫ﺎﻥ ﺑﺎﻷﻓﻛﺎﺭ ﺍﻟﻣﻳﺗﺎﻓﻳﺯﻳﻘﻳّﺔ‪Première et seconde .‬‬ ‫ﻭﻣﺷﻔﻭ َﻋ ِ‬
‫‪parties des Principes de la philosophie de‬‬
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‫‪Descartes, démontrées à la façon des‬‬
‫‪géomètres, suivies des pensées métaphysiques‬‬

‫ُﻛﻧﺕ ﻗﺩ ﺃﺷﺭﺕ ﺇﻟﻰ ﺍﻷﻣﺭ ﺍﻟ ّﺗﺎﻟﻲ‪ :‬ﻟﻘﺩ ﻛﺎﻥ ﻟﻌﻣﻝ » ﺩﻳﻛﺎﺭﺕ«‬

‫ﺗﺄﺛﻳ ٌﺭ ﻛﺑﻳ ٌﺭ ﻋﻠﻰ ﻛ ّﻝ ﺍﻷﻧﺗﻠﺟﻧﺳﻳﺎ ﺍﻷﻭﺭﻭﺑﻳّﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ‬
‫ﻋﺷﺭ‪ ،‬ﻭﻋﻠﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺷﻛﻝ ﺧﺎﺹّ ‪ .‬ﻓﻘﺩ ﺳﻌﻰ » ﺩﻳﻛﺎﺭﺕ«‬
‫ﺑﺎﻋﺗﺑﺎﺭﻩ ﺭﻳﺎﺿﻳّﺎ ﻭﻓﻳﺯﻳﺎﺋﻳّﺎ ﺇﻟﻰ ﺗﺧﻠﻳﺹ ﺍﻟﻔﻠﺳﻔﺔ ﻣﻥ ﺍﻟﻼﻫﻭﺕ‬
‫ﺍﻟﻣﺳﻳﺣﻲّ ﺍﻟّﺫﻱ ﺃ ُ ْﺧﺿِ َﻌﺕ ﻟﻪ ﻣﻧﺫ ﻧﻬﺎﻳﺔ ﺍﻟﻌﺻﺭ ﺍﻟﻘﺩﻳﻡ‪ .‬ﻭﻣﻥ ﻫﺫﺍ‬
‫ﺍﻟﺟﺎﻧﺏ ﻳﻣﻛﻥ ﺍﻋﺗﺑﺎﺭﻩ ﺃﺏ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺣﺩﻳﺛﺔ‪ .‬ﻟﻘﺩ ﺣ ّﺭﺭ ﺍﻟﻔﻛﺭ‬
‫ﺍﻟﻔﻠﺳﻔﻲّ ﻣﻥ ﺍﻟﺳّﻠﻁﺔ ﺍﻟﻼﻫﻭﺗﻳّﺔ ﻭﺟﻣﻊ ﺑﻳﻥ ﻣﻧﻬﺟﻪ ﺍﻟﺑﺭﻫﺎﻧﻲّ‬
‫ﻭﺍﻟﺭّﻳﺎﺿﻳﺎﺕ‪ .‬ﻭﺑﺫﻟﻙ ﻳﻛﻭﻥ ﻗﺩ ﺍﻓﺗﺗﺢ ﺣﻘﻼ ﺿﺧﻣﺎ ﻣﻥ ﺍﻟﺑﺣﻭﺙ‬
‫ﺳﻭﺍء ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﻔﻠﺳﻔﺔ ﺑﺷﻛﻝ ﺣﺻﺭﻱّ ‪ ،‬ﺃﻭ ﻓﻲ ﻣﺟﺎﻝ ﺍﻟﻌﻠﻭﻡ‬
‫ﺍﻟّﺗﻲ ﻗ ّﺩﻡ ﻟﻬﺎ ﻣﻧﻬﺟﺎ ﺍﺧﺗﺯﺍﻟﻳّﺎ ﻭﺍﺳﺗﻧﺗﺎﺟﻳّﺎ ﻓﻌّﺎﻻ‪ .‬ﻋﺎﺵ ﻓﻲ ﻫﻭﻟﻧﺩﺍ‬
‫ﻣﻧﺫ ﺍﻟﻌﺎﻡ ‪ 1629‬ﺇﻟﻰ ﺍﻟﻌﺎﻡ ‪ 1649‬ﺣﻳﺙ ﻧﺷﺭ ﺍﻟﺟﺎﻧﺏ ﺍﻷﺳﺎﺳﻲّ‬
‫ﻣﻥ ﺃﻋﻣﺎﻟﻪ‪ .‬ﻭﺍﻧﻁﻼﻗﺎ ﻣﻥ ﺃﻭﺍﺳﻁ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ ﺃﺻﺑﺢ‬
‫ﺍﻟﻛ ّﺗﺎﺏ ﺍﻟّﺫﻳﻥ ﺍﺧﺗﺎﺭﻭﺍ ﺍﻟ ّﺗﻔﻛﻳﺭ ﺑﺷﻛﻝ ﺣ ّﺭ ﻭﺍﻟﺟﻣﻊ ﺑﻳﻥ ﺍﻟﻔﻠﺳﻔﺔ‬
‫ﻭﺍﻟﻌﻠﻡ‪ ،‬ﻳﻌﺗﺑﺭﻭﻥ ﺃﻧﻔﺳﻬﻡ » ﺩﻳﻛﺎﺭﺗﻳّﻳﻥ« ‪ ،cartésiens‬ﻭﻟﻛﻥ ﻣﻥ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﻛﻭﻧﻭﺍ ﻣ ّﺗﻔﻘﻳﻥ ﻣﻊ ﻛ ّﻝ ﺃﻓﻛﺎﺭ » ﺩﻳﻛﺎﺭﺕ«‪ .‬ﻭﻫﻭ ﻣﺎ‬
‫ﻳﻧﻁﺑﻕ ﺃﻳﺿﺎ ﻋﻠﻰ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻓﻔﻲ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﺍﻷﻭّ ﻝ ﻳﺛﻧﻲ‬
‫ﺍﻟﻁﺭﻳﻕ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﺍﻟﻔﻳﻠﺳﻭﻑ ﺍﻟﻔﺭﻧﺳﻲّ ﺍﻟﻛﺑﻳﺭ ﺍﻟّﺫﻱ ﻓﺗﺢ ّ‬
‫ﺍﻟﺟﺩﻳﺩﺓ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻳﻁﻠﺏ ﺃﻳﺿﺎ ﻣﻥ ﺻﺩﻳﻘﻪ » ﻟﻭﻳﺱ ﻣﺎﻳﺭ« ﺃﻥ ﻳﺅ ّﻛﺩ‬
‫ﻓﻲ ﻣﺩﺧﻠﻪ ﻋﻠﻰ ﺃ ّﻧﻪ ﻻ ﻳﻭﺍﻓﻕ ﻋﻠﻰ ﺭﺅﻯ » ﺩﻳﻛﺎﺭﺕ« ﻓﻲ ﻛﺛﻳﺭ‬
‫ﻣﻥ ﺍﻟﻣﺟﺎﻻﺕ‪» :‬ﻻ ﻳﺟﺏ ﺃﻥ ﻳﺫﻫﺏ ﻓﻲ ﻅﻥّ ﺃﺣﺩ ﺃﻥّ ﺍﻟﻛﺎﺗﺏ ﻳﺑﺳﻁ‬
‫‪٥٩‬‬
‫ﻫﻧﺎ ﺃﻓﻛﺎﺭﻩ ﺍﻟﺧﺎﺻّﺔ ﺃﻭ ﺣ ّﺗﻰ ﺗﻠﻙ ﺍﻟّﺗﻲ ﻳُﻭﺍﻓﻕ ﻋﻠﻳﻬﺎ‪ ،‬ﺫﻟﻙ ﺃ ّﻧﻪ ﺭﻏﻡ‬
‫ﻛﻭﻧﻪ ﻳﺛﻣّﻥ ﻛﺛﻳﺭﺍ ﻣﻧﻬﺎ ﻣﻣّﺎ ﻳﻌﺗﺑﺭﻩ ﺻﺎﻟﺣﺎ‪ ،‬ﻭﺭﻏﻡ ﺃ ّﻧﻪ ﻳﻌﺗﺭﻑ‬
‫ﺑﻛﻭﻧﻪ ﻗﺩ ﺃﺿﺎﻑ ﺑﻌﺿﺎ ﻣﻧﻬﺎ‪ ،‬ﻓﺈ ّﻧﻪ ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﻳﺭﻓﺽ ﻛﺛﻳﺭﺍ ﻣﻧﻬﺎ‬
‫ﻣﻣّﺎ ﻳﻌﺗﺑﺭﻩ ﺧﺎﻁﺋﺎ ﻭﻳﻌﺎﺭﺿﻬﺎ ﺑﺂﺭﺍء ﺗﻧﺎﻗﺿﻬﺎ ﺗﻣﺎﻣﺎ«)‪.(37‬‬
‫ﻭﺳﻧﺭﻯ ﻻﺣﻘﺎ ﻣﺎ ﻫﻲ ﻫﺫﻩ ﺍﻻﺧﺗﻼﻓﺎﺕ ﺍﻷﺳﺎﺳﻳّﺔ‪.‬‬

‫ﻭﺭﻏﻡ ﺃﻥّ ﻓﻛﺭ » ﺩﻳﻛﺎﺭﺕ« ﻳﻣﺛﻝ ﻣﺻﺩﺭ ﺍﻟ ّﺗﺄﺛﻳﺭ ﺍﻟﺭﺋﻳﺳﻲّ ﻋﻠﻰ‬

‫ﺍﻟﺷﺎﺏّ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻓﺈ ّﻧﻧﺎ ﻧﺳﺗﻁﻳﻊ ﺗﻛﻭﻳﻥ ﻓﻛﺭﺓ ﺩﻗﻳﻘﺔ ﻋﻥ ﺑﻘﻳﺔ‬
‫ﺍﻟ ُﻛ ّﺗﺎﺏ ﺍﻟّﺫﻳﻥ ﻛﺎﻥ ﻳﻌﺎﺷﺭﻫﻡ ﺑﺎﺳﺗﻣﺭﺍﺭ ﺑﻔﺿﻝ ﺗﻠﻙ ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟّﺗﻲ‬
‫ﺃُﺣْ ﺻِ َﻳﺕ ﻣﺣﺗﻭﻳﺎﺗﻬﺎ ﺑ ِﺩ ﱠﻗﺔ ﺑﻌﺩ ﻭﻓﺎﺗﻪ ﻣﻥ ِﻗ َﺑ ِﻝ ﻛﺎﺗﺏ ﺍﻟﻌﺩﻝ ﺍﻟﻣﻛﻠّﻑ‬
‫ﺑﺑﻳﻊ ﻣﺣﺗﻭﻳﺎﺗﻬﺎ ﺍﻟ ّﻧﺎﺩﺭﺓ ﻓﻲ ﺍﻟﻣﺯﺍﺩ ﺍﻟﻌﻠﻧﻲّ ‪ .‬ﻛﺎﻧﺕ ﺍﻟﻣﻛﺗﺑﺔ ﺗﺿ ّﻡ‬
‫‪ 150‬ﻛﺗﺎﺑﺎ‪ .‬ﻧﺟﺩ ﺿﻣﻧﻬﺎ ﺃﺟﻧﺎﺳﺎ ﻛﺛﻳﺭﺓ‪ :‬ﺍﻟ ّﺗﻭﺭﺍﺓ ﻭﺍﻟ ّﺩﻳﺎﻧﺔ‬
‫ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ ،‬ﺃﻋﻣﺎﻝ ﻋﻠﻣﻳّﺔ‪ ،‬ﻁﺏّ ‪ ،‬ﺗﺷﺭﻳﺢ‪ ،‬ﺭﻳﺎﺿﻳّﺎﺕ ﻭﻓﻳﺯﻳﺎء‬
‫ﻭﺑﺻﺭﻳّﺎﺕ‪ ،‬ﺃﺩﺏ ﺇﺳﺑﺎﻧﻲّ )» ﺳﻳﺭﻓﻧﺗﺱ« ‪ ،(Cervantès‬ﺷﻌﺭﺍء‬
‫ﻭﻫﺯﻟﻳّﻭﻥ ﻭﻣﺅﺭّﺧﻭﻥ ﻻﺗﻳﻧﻳّﻭﻥ )» ﺃﻭﻓﻳﺩ« ‪،Ovide‬‬
‫»ﻓﻳﺭﺟﻳﻝ«‪ » ،Virgile‬ﺳﻳﺯﺍﺭ« ‪ » ،César‬ﺗﻳﺕ‪-‬ﻟﻳﻑ« ‪Tite-‬‬
‫‪ » ،Live‬ﺷﻳﺷﺭﻭﻥ« ‪ » ،Cicéron‬ﻓﻼﻓﻳﻭﺱ ﻳﻭﺳﻳﻔﻭﺱ«‬
‫‪ » ،Flavius Joseph‬ﺑﻠﻳﻧﻲ ‪ ،«Pline‬ﺍﻟﺦ(‪ ،‬ﻭﺃﺧﻳﺭﺍ‪ ،‬ﻗﻠﻳﻼ ﺟ ّﺩﺍ‬
‫ﻣﻥ ﻛﺗﺏ ﺍﻟﻔﻠﺳﻔﺔ‪ :‬ﻓﻥّ ﺍﻟﺧﻁﺎﺑﺔ ‪ Rhétorique‬ﻟـ»ﺃﺭﺳﻁﻭ«‪،‬‬
‫ﻛﺗﺎﺏ ﻟـ»ﻟﻭﻛﺭﻳﺱ ‪ ،«Lucrèce‬ﺑﻌﺽ ﻣﺅﻟّﻔﺎﺕ ﺍﻟﺭّﻭﺍﻗﻳﻳﻥ‬
‫ﻭ»ﺩﻳﻛﺎﺭﺕ«‪ ،‬ﻭﺍﻷﻣﻳﺭ ‪ Le Prince‬ﻟـ»ﻣﺎﻛﻳﺎﻓﻳﻠّﻲ«‪ .‬ﻭﻣﻥ ﺍﻟﻣﻔﻳﺩ‬
‫ﻣﻼﺣﻅﺔ ﺃ ّﻧﻪ ﻓﻲ ﻣﺎ ﻋﺩﺍ » ﺩﻳﻛﺎﺭﺕ« ﻭﺍﻟﺭّﻭﺍﻗﻳﻳﻥ‪ ،‬ﻓﺈﻥّ ﺛﻘﺎﻓﺔ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻛﺎﻧﺕ ﺃﺩﺑﻳّﺔ ﻭﺗﺎﺭﻳﺧﻳّﺔ ﺃﻛﺛﺭ ﻣﻧﻬﺎ ﻓﻠﺳﻔﻳّﺔ‪ .‬ﺑﻝ ﺇ ّﻧﻪ ﻓﻲ‬
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‫ﺷﻌﺭﺍء ﻭﺍﻟﺗﺭﺍﺟﻳﺩﻳّﻳﻥ ﻭﺍﻟﻣﺅﺭّﺧﻳﻥ‬‫ﻣﺭﺍﺳﻼﺗﻪ ﻳﺳﺗﺷﻬﺩ ﺑﺄﻗﻭﺍﻝ ﺍﻟ ّ‬
‫ﺍﻟﺭّﻭﻣﺎﻥ ﺍﻟﻘﺩﺍﻣﻰ ﺃﻛﺛﺭ ﻣﻥ ﺍﺳﺗﺷﻬﺎﺩﻩ ﺑﺎﻟﻔﻼﺳﻔﺔ‪.‬‬

‫ﻭﻳُﺭﻭﻯ ﺃﻥّ ﻛ ّﻝ ﻫﺫﻩ ﺍﻷﻋﻣﺎﻝ ﻗﺩ ﺗﻼﺷﺕ ﺑﻌﺩ ﻭﻓﺎﺓ » ﺳﺑﻳﻧﻭﺯﺍ«‪،‬‬

‫ﻏﻳﺭ ﺃﻥّ ﺭﺟﻝ ﺃﻋﻣﺎﻝ ﻫﻭﻟﻧﺩﻱّ ﻫﻭ » ﺟﻭﺭﺝ ﺭﻭﺯﻧﺗﺎﻝ«‬
‫‪ Georges Rosenthal‬ﻗﺎﻡ ﺳﻧﺔ ‪ 1900‬ﺑﺎﺳﺗﻌﺎﺩﺓ ﻗﺎﺋﻣﺔ‬
‫ﺍﻟﻣﺣﺗﻭﻳﺎﺕ ﻟﻛﻲ ﻳﻌﻳﺩ ﺑﻧﺎء ﺍﻟﻣﻛﺗﺑﺔ ﻣﺣﺗﺭﻣًﺎ ﻓﻲ ﺫﻟﻙ ﺗﻭﺍﺭﻳﺦ ﺍﻟﻛﺗﺏ‬
‫ﻭﻁﺑﻌﺎﺗﻬﺎ‪ .‬ﻫﺫﻩ ﺍﻟﻣﻛﺗﺑﺔ ﺍﻟﺟﺩﻳﺩﺓ )ﺍﻟّﺗﻲ ﻟﻳﺱ ﻓﻳﻬﺎ ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ ﺃﻱّ‬
‫ﻧﺳﺧﺔ ﻣﻣّﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﻠﻙ » ﺳﺑﻳﻧﻭﺯﺍ«( ﻭُ ﺿﻌﺕ ﺗﺣﺕ ﺇﺷﺭﺍﻑ‬
‫ﻣﺗﺣﻑ » ﺳﺑﻳﻧﻭﺯﺍﻫﻭﻳﺱ« » ‪ «Spinozahuis‬ﻭﻫﻭ ﻣﺗﺣﻑ‬
‫ﺭﻳﻧﺳﺑﺭﻍ ﺍﻟﺻّﻐﻳﺭ ﺍﻟّﺫﻱ ﺃُﻗﻳﻡ ﻓﻲ ﺍﻟﻣﻧﺯﻝ ﺍﻟﻘﺩﻳﻡ ﺣﻳﺙ ﻋﺎﺵ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻭﻓﻲ ﺳﻧﺔ ‪ 1942‬ﺗﻣّﺕ ﻣﺻﺎﺩﺭﺓ ﺍﻟﻣﻛﺗﺑﺔ ﻣﻥ ﻗﺑﻝ‬
‫ﻅﺭ ﺍﻹﺩﻳﻭﻟﻭﺟﻲّ ﻟﻠﺣﺯﺏ‬ ‫ﻫﻳﺋﺔ ﺍﺳﺗﻛﺷﺎﻓﻳّﺔ ﻧﺎﺯﻳّﺔ ﺑﺄﻣﺭ ﻣﻥ ﺍﻟ ُﻣ َﻧ ّ‬
‫ﺍﻟﻘﻭﻣﻲّ ﺍﻻﺷﺗﺭﺍﻛﻲّ » ﺃﻟﻔﺭﺩ ﺭﻭﺯﻧﺑﺭﻍ« ‪Alfred Rosenberg‬‬
‫ﺍﻟﻣُﻧ َﺑ ِﻬﺭ ﺑﻣﺎ ﻛﺎﻥ ﻳﺳﻣّﻳﻪ » ﺍﻟﻣﺳﺄﻟﺔ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ«‪ :‬ﺃﻻ ﻭﻫﻲ ﻛﻳﻑ‬
‫ﻳﻣﻛﻥ ﻟﻳﻬﻭﺩﻱّ ﺃﻥ ﻳﻛﻭﻥ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﻣﺳﺗﻭﻯ ﻣﻥ ﺍﻟﻌﺑﻘﺭﻳّﺔ ﺇﻟﻰ‬
‫ﺩﺭﺟﺔ ﺍﻟ ّﺗﺄﺛﻳﺭ ﻓﻲ ﺭﺟﻝ ﻋﻅﻳﻡ ﻣﺛﻝ » ﻏﻭﺗﻪ« ‪Goethe‬؟ ﻭﻓﻲ‬
‫ﺳﻧﺔ ‪ ،1946‬ﺗﻣّﺕ ﺇﻋﺎﺩﺓ ﺍﻟﻣﻛﺗﺑﺔ ﺇﻟﻰ »ﺭﻳﻧﺳﺑﺭﻍ«‪.‬‬

‫ﻟﻘﺩ ﺑﻧﻰ » ﺑﺎﺭﻭﺥ« ﺃﺳﺱ ﺻﺭﺣﻪ ﺍﻟﻔﻠﺳﻔﻲّ ﻓﻲ ﻫﺫﺍ ﺍﻟﺑﻳﺕ ﺍﻟّﺫﻱ‬

‫ﻛﺎﻥ ﻣﺟﺎﻭﺭﺍ ﻟﺑﺳﺗﺎﻥ‪ .‬ﻛﺎﻥ ﻳﺅ ّﺟﺭ ﻏﺭﻓﺗﻳﻥ ﺻﻐﻳﺭﺗﻳﻥ ﻓﻲ ّ‬
‫ﺍﻟﻁﺎﺑﻕ‬
‫ﺍﻷﺭﺿﻲّ ﻟﻌﺎﺋﻠﺔ ﻛﺎﻥ ﺭﺑّﻬﺎ ﻁﺑﻳﺑﺎ ﺟﺭّﺍﺣﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺗﻧﺎﻭﻝ ﻭﺟﺑﺔ‬
‫‪٦١‬‬
‫ﺍﻟﻌﺷﺎء ﻛ ّﻝ ﻣﺳﺎء ﻣﻊ ﺿﻳﻭﻓﻪ‪ .‬ﻭﺧﻼﻝ ﺑﺿﻌﺔ ﺃﺷﻬﺭ‪ ،‬ﺍﺳﺗﺿﺎﻑ‬
‫ﺷﺎﺑّﺎ ﻛﺎﻥ ﻳﺩﺭّﺳﻪ ﻣﺑﺎﺩﺉ ﻓﻠﺳﻔﺔ » ﺩﻳﻛﺎﺭﺕ«‪ .‬ﻭﻛﺎﻥ ﻗﺩ ﺃﺳﺭﱠ ﻓﻲ‬
‫ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺻﺩﻳﻘﻪ » ﺳﻳﻣﻭﻥ ﺩﻭ ﻓﺭﻳﺱ«‪ ،‬ﺍﻟّﺫﻱ ﻛﺎﻥ ﻳﺷﻌﺭ‬
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‫ﺍﻟﻣﺗﻣﺛﻝ ﻓﻲ ﺍﻹﻗﺎﻣﺔ ﺑﺟﻭﺍﺭ‬ ‫ّ‬
‫ﻟﺣﻅﻪ ﺍﻟﺳﻌﻳﺩ‬ ‫ﺑﺎﻟﻐﻳﺭﺓ ﻣﻥ ﻫﺫﺍ ﺍﻟﺷﺎﺏّ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ » :‬ﻟﻳﺱ ﻫﻧﺎﻙ ﻣﺑ ّﺭﺭ ﻛﻲ ﺗﺣﺳﺩ » ﻛﺎﺯﻳﺎﺭﻳﻭﺱ«‬
‫‪ :Casearius‬ﻓﻼ ﺃﺣﺩ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻳُﺛﻘﻝ ﻛﺎﻫﻠﻲ ﺃﻛﺛﺭ ﻣﻥ ﻫﺫﺍ‬
‫ﺷﺧﺹ‪ ،‬ﻭﻻ ﺃﺣﺩ ﻳُﺛﻳﺭ ﺗﻭﺟّﺳﻲ ﺃﻛﺛﺭ ﻣﻧﻪ«)‪ .(38‬ﻭﻣﺎ ﻛﺎﻥ ﻳﺛﻳﺭ‬ ‫ﺍﻟ ّ‬
‫ﺷﻛﻭﻙ » ﺑﺎﺭﻭﺥ« ﻫﻭ ﺃﻥّ ﻫﺫﺍ ﺍﻟﺷﺎﺏّ ﺍﻟّﺫﻱ ﺗﻛﻔّﻝ ﺑﺗﺩﺭﻳﺳﻪ‬
‫ﺍﻟﻔﻠﺳﻔﺔ‪ ،‬ﻻ ﻳﻔﻬﻡ ﻓﻛﺭﻩ ﺍﻟﺧﺎﺹ ﺟﻳّﺩﺍ ﻭﺃ ّﻧﻪ ﻳﺗﺳﺑّﺏ ﻓﻲ ﺍﻹﺷﺎﻋﺎﺕ‬
‫ﺍﻟّﺗﻲ ﺗﻛﻠّﻔﻪ ﻣﺷﺎﻛ َﻝ ﻣﻊ ﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﻌﻣﻭﻣﻳّﺔ‪ .‬ﻟﺫﻟﻙ ﻓﺈ ّﻧﻪ ﺑﻣﺟﺭّﺩ ﺃﻥ‬
‫ﺃﻧﻬﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻣﻠَﻪ ﺣﻭﻝ » ﺩﻳﻛﺎﺭﺕ« ‪ -‬ﺑﻝ ﻭﻣﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺃﻥّ‬
‫ﺍﻷﻣﺭ ﻛﺎﻥ ﺑﺎﻟ ّﺗﻭﺍﺯﻱ ﻣﻊ ﺫﻟﻙ ‪ -‬ﺍﻧﻬﻣﻙ ﻓﻲ ﻛﺗﺎﺑﺔ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ‬
‫ﺇﺻﻼﺡ ﺍﻟﻌﻘﻝ ﺍﻟّﺗﻲ ﻭﺿﻊ ﻓﻳﻬﺎ ﺍﻟﺧﻁﻭﻁ ﺍﻟﻛﺑﺭﻯ ﻟﻧﺳﻘﻪ ﺍﻟﻔﻠﺳﻔﻲّ ‪،‬‬
‫ﺗﻠﻙ ﺍﻟﺧﻁﻭﻁ ﺍﻟﺗﻲ ﺳﻳﺗﻭﺳّﻊ ﻓﻲ ﺷﺭﺣﻬﺎ ﻻﺣﻘﺎ ﻓﻲ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪:‬‬
‫ﺍﻟﺧﻳﺭ ﻭﺍﻟﺷ ّﺭ ﻧﺳﺑﻳّﺎﻥ)‪ (39‬ﻭﻛﺫﻟﻙ ﺍﻟﻛﻣﺎﻝ ﻭﺍﻟ ّﻧﻘﺻﺎﻥ‪» .‬ﺇﻥ ﻛ ّﻝ ﻣﺎ‬
‫ﻧﻅﺎﻡ ﺃﺯﻟﻲّ ﻭﻗﻭﺍﻧﻳﻥ ﻣﺣ ّﺩﺩﺓ‬ ‫ٍ‬ ‫ﻳﻛﻭﻥ‪ ،‬ﻳﻛﻭﻥ ﺑﻣﻭﺟﺏ‬
‫ﻟﻠﻁﺑﻳﻌﺔ«)‪ .(40‬ﺇﻥّ ﺍﻟﺧﻳﺭ ﺍﻷﺳﻣﻰ »ﻫﻭ ﻣﻌﺭﻓﺔ ﺍ ّﺗﺣﺎﺩ ﺍﻟﺭّﻭﺡ ﻣﻊ‬ ‫ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻛﻠﻳّﺔ«)‪ .(41‬ﻭﻳﻘ ّﺭ ﺍﻟﺷﺎﺏّ » ﺑﺎﺭﻭﺥ« ﻣﺭّﺓ ﺃﺧﺭﻯ‪:‬‬ ‫ّ‬
‫»ﻫﻲ ﺫﻱ ﺍﻟﻐﺎﻳﺔ ﺍﻟّﺗﻲ ﺃﺻﺑﻭ ﺇﻟﻳﻬﺎ‪ :‬ﺃﻥ ﺃَﻛﺗﺳﺏ ﻫﺫﻩ ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ‬
‫ﺍﻟﺳّﺎﻣﻳﺔ ﻭﺃﻥ ﺃُﺣﺎﻭﻝ ) ﻣﺳﺎﻋﺩﺓ( ﺁﺧﺭﻳﻥ ﻋﻠﻰ ﺍﻛﺗﺳﺎﺑﻬﺎ ﻣﻌﻲ‪ ،‬ﻷﻥّ‬
‫ﺟﻌﻝ ﺁﺧﺭﻳﻥ ﻛﺛﻳﺭﻳﻥ ﻳﻛﺗﺳﺑﻭﻥ ﺍﻟﻔﻬﻡ ﻣﺛﻠﻲ‪ ،‬ﻫﻭ ﺟﺯء ﻣﻥ‬
‫ﺳﻌﺎﺩﺗﻲ‪ ،‬ﺑﻭﺟﻪ ﺗﺗﻭﺍﻓﻕ ﺑﻪ ﺃﺫﻫﺎﻧﻬﻡ ﻭﻛﺫﻟﻙ ﺭﻏﺑﺎﺗﻬﻡ ﻣﻊ ﺫﻫﻧﻲ‬
‫ﻭﺭﻏﺑﺎﺗﻲ«)‪.(42‬‬

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‫ﻣﻥ ﻫﻧﺎ ﻓﺻﺎﻋﺩﺍ‪ ،‬ﺳﻳﺻﺑﺢ ﻭﺟﻭ ُﺩ » ﺑﺎﺭﻭﺥ« ﻣﺗﻭﺍﺯ ًﻧﺎ ﻣﺛﻝ‬
‫ﺳﻣﻔﻭﻧﻳّﺔ ﻣﻭﺳﻳﻘﻳّﺔ‪ ،‬ﻭﻟﻛﻥ ﻣﻥ ﺩﻭﻥ ﺃﻥ ﻳﺳﻘﻁ ﻓﻲ ﺍﻟ ّﺯﻫﺩ‪ .‬ﻓﻬﻭ‬
‫ﻳﺷﺭﺏ ﺍﻟﺑﻳﺭﺓ ﻭﻳﺩ ّﺧﻥ ﺍﻟﻐﻠﻳﻭﻥ ﻭﻻ ﻳﺭﻓﺽ ﺷﻳﺋﺎ ﻣﻣّﺎ ﻳﻘ ّﺩﻡ ﻟﻪ‬
‫ﻟﻸﻛﻝ‪ .‬ﻭﻟﻛ ّﻧﻪ ﺍﺧﺗﺯﻝ ﺣﺎﺟﺎﺗﻪ ﻓﻲ ﻣﺎ ﻫﻭ ﺃﺳﺎﺳﻲّ ‪ :‬ﺃﻥ ﻳﺣﺎﻓﻅ ﻋﻠﻰ‬
‫ﺻﺣّﺔ ﺟﻳّﺩﺓ ﻭﺃﻥ ﻳﻌﻣﻝ ﺑﻬﺩﻭء ﻓﻲ ﻣﻛﺎﻥ ﻣُﺭﻳﺢ‪ .‬ﺇ ّﻧﻪ ﻳﺟﺳّﺩ ﺑﺷﻛﻝ‬
‫ﺗﺎ ّﻡ ﺍﻟﻣﺛﻝ ﺍﻷﻋﻠﻰ ﻟﻠﺣﻛﻳﻡ ﺍﻷﺑﻳﻘﻭﺭﻱّ ‪ :‬ﺇﺷﺑﺎﻉ ﺣﺎﺟﺎﺗﻪ ﺍﻟﺿﺭﻭﺭﻳّﺔ‬
‫ﻭﻟﻳﺱ ﺍﻟﺛﺎﻧﻭﻳّﺔ‪ ،‬ﻭﺗﻔﺿﻳﻝ ﺟﻭﺩﺓ ﺍﻷﻁﺑﺎﻕ ﻭﺍﻟﻣﺷﺭﻭﺑﺎﺕ ﻋﻠﻰ‬
‫ﻛﻣﻳّﺗﻬﺎ‪ ،‬ﻭﻣﺟﺎﻟﺳﺔ ﺑﻌﺽ ﺍﻷﺻﺩﻗﺎء ﻣﻥ ﺃﺟﻝ ﺗﺑﺎﺩﻝ ﺃﻓﻛﺎﺭ ﻋﻣﻳﻘﺔ‬
‫ﻭﺳﻁ ﺣﺩﻳﻘﺔ ﻫﺎﺩﺋﺔ‪ .‬ﻭﺭﻏﻡ ﻣﻌﺎﺭﺿﺔ » ﻛﻠﺭﻭﺱ« ﻭ»ﺑﺎﻳﻝ«‬
‫ﻷﻓﻛﺎﺭ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻓﺈ ّﻧﻬﻣﺎ ﻟﻡ ﻳﺳﺗﻁﻳﻌﺎ ﺗﺟ ّﻧﺏ ﺍﻹﺛﻧﺎء ﻋﻠﻰ‬
‫َﻳﻥ ﺃﻳﺿﺎ ﻋﻠﻰ ﻣﺎ ﺗﺗﻣﻳّﺯ‬ ‫ﺃﺳﻠﻭﺏ ﺣﻳﺎﺗﻪ ﺍﻟﻣﺗﻭﺍﺯﻥ ﻭﺍﻟﻔﺎﺿﻝ ﻣﺅ ﱢﻛﺩ ِ‬
‫ﺑﻪ ﺷﺧﺻﻳّﺗﻪ‪ .‬ﻓﺣﺳﺏ »ﺑﺎﻳﻝ« »ﻛﺎﻥ ﺍﻟﺟﻣﻳﻊ ﻣ ّﺗﻔﻘﻳﻥ ﻋﻠﻰ ﺍﻹﻗﺭﺍﺭ‬
‫ﺑﺄ ّﻧﻪ ﻛﺎﻥ ﺭﺟﻼً ﺣﺳﻥ ﺍﻟﻣﻌﺎﺷﺭﺓ‪ ،‬ﻭﻟﻁﻳ ًﻔﺎ‪ ،‬ﻭﻧﺯﻳﻬًﺎ‪ ،‬ﻭﺧﺩﻭﻣًﺎ ﻭﻋﻠﻰ‬
‫ﺩﺭﺟﺔ ﻋﺎﻟﻳﺔ ﻣﻥ ﺍﻷﺧﻼﻕ«‪ .‬ﻭﻫﺎ ﻫﻲ ﺫﻱ ﺍﻟﺻّﻭﺭﺓ ﺍﻟﻔﻳﺯﻳﺎﺋﻳّﺔ‬
‫ﻭﺍﻷﺧﻼﻗﻳّﺔ ﺍﻟّﺗﻲ ﻳﻘ ّﺩﻣﻬﺎ ﻋﻧﻪ » ﻛﻠﺭﻭﺱ«‪ » :‬ﻛﺎﻥ ﻣﺗﻭﺳّﻁ ﺍﻟﻘﺎﻣﺔ‪،‬‬
‫ﻣﻼﻣﺢ ﻭﺟﻬﻪ ﻣﺗﻧﺎﺳﻘﺔ ﺟ ّﺩﺍ‪ ،‬ﻭﺑﺷﺭﺗﻪ ﺗﻣﻳﻝ ﻗﻠﻳﻼ ﺇﻟﻰ ﺍﻟﺳﻭﺍﺩ‪،‬‬
‫ﺷﻌﺭﻩ ﺃﺟﻌﺩ‪ ،‬ﻭﺣﺎﺟﺑﺎ ﻋﻳﻧﻳﻪ ﻁﻭﻳﻼﻥ ﻭﻣﻥ ﺍﻟﻠّﻭﻥ ﻧﻔﺳﻪ‪ ،‬ﺣ ّﺗﻰ ﺃ ّﻧﻪ‬
‫ﺃﺻﻭﻝ‬
‫ٍ‬ ‫ﺑﻣﺟﺭّﺩ ﺭﺅﻳﺔ ﻣﻅﻬﺭﻩ‪ ،‬ﻧﺩﺭﻙ ﺑﺳﻬﻭﻟﺔ ﺃ ّﻧﻪ ﻳﻌﻭﺩ ﺇﻟﻰ‬
‫ﻳﻬﻭﺩﻳّﺔ ﺑﺭﺗﻐﺎﻟﻳّﺔ‪ .‬ﺃﻣّﺎ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﻠﺑﺎﺳﻪ ﻓﺈ ّﻧﻪ ﻛﺎﻥ ﻗﻠﻳﻝ ﺍﻟﻌﻧﺎﻳﺔ‬
‫ﺑﻪ ﻭﻟﻡ ﻳﻛﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﺟﺎﻧﺏ ﺃﻓﺿﻝ ﻣﻥ ﺃﻛﺛﺭ ﺍﻟﺑﺭﺟﻭﺍﺯﻳّﻳﻥ‬
‫ﺑﺳﺎﻁﺔ‪ […] .‬ﻭﻓﻲ ﻣﺎ ﺗﺑﻘّﻰ‪ ،‬ﻓﺈ ّﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﺳﻠﻭﺏ ﺣﻳﺎﺗﻪ ﺷﺩﻳﺩ‬
‫ﺍﻻﻧﺗﻅﺎﻡ‪ ،‬ﻓﺈﻥّ ﺍﻟﺣﺩﻳﺙ ﻣﻌﻪ ﻛﺎﻥ ﻟﻁﻳﻔﺎ ﻫﺎﺩ ًﺋﺎ‪ .‬ﻛﺎﻥ ﻳﻌﺭﻑ ﺟﻳّﺩﺍ‬
‫ﻛﻳﻑ ﻳﺗﺣ ّﻛﻡ ﻓﻲ ﺍﻧﻔﻌﺎﻻﺗﻪ‪ .‬ﻭﻟﻡ ﻳﺷﻬﺩ ﺃﺣﺩ ﻋﻠﻰ ﺃ ّﻧﻪ ﻛﺎﻥ ﺷﺩﻳﺩ‬
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‫ﺍﻟﺣﺯﻥ ﻳﻭﻣﺎ ﻭﻻ ﻛﺫﻟﻙ ﺷﺩﻳﺩ ﺍﻟﻔﺭﺡ‪ .‬ﻟﻘﺩ ﻛﺎﻥ ﺍﻟﺭّﺟﻝ ﻳﻌﺭﻑ ﻛﻳﻑ‬
‫ﻳﺳﻳﻁﺭ ﻋﻠﻰ ﻧﻔﺳﻪ ﻓﻲ ﻏﺿﺑﻪ‪ .‬ﺃﻣّﺎ ﻓﻲ ﺣﺎﻻﺕ ﺍﻷﻟﻡ ﺍﻟّﺗﻲ ﻳﺗﻌﺭّﺽ‬
‫ﻟﻬﺎ‪ ،‬ﻓﺈ ّﻧﻪ ﻻ ﺷﻲء ﻣﻧﻬﺎ ﻳﺑﺩﻭ ﻋﻠﻰ ﻣﺣﻳّﺎﻩ ]…[‪ .‬ﻟﻘﺩ ﻛﺎﻥ ﻓﺿﻼ‬
‫ﻋﻥ ﺫﻟﻙ ﻟﻁﻳﻔﺎ ﺟ ّﺩﺍ ﻭﺳﻬﻝ ﺍﻟﻣﻌﺷﺭ‪ ،‬ﻳﺗﻛﻠّﻡ ﻏﺎﻟﺑﺎ ﻣﻊ ﺿﻳﻭﻓﻪ‬
‫ﺧﺎﺻّﺔ ﻓﻲ ﺃﻭﻗﺎﺕ ﺭﺍﺣﺗﻪ‪ ،‬ﻭﻛﺫﻟﻙ ﻣﻊ ﺳ ّﻛﺎﻥ ﺍﻟﻣﻧﺯﻝ ﻋﻧﺩﻣﺎ‬
‫ﻳﺗﻌﺭّﺿﻭﻥ ﻷﺳﻰ ﺃﻭ ﻳﺻﻳﺑﻬﻡ ﻣﺭﺽ«)‪.(43‬‬

‫ﻟﻘﺩ ﺃﺻﻳﺏ ﻣﺧﺗﻠﻑ ُﻛ ّﺗﺎﺏ ﺳﻳﺭﺗﻪ ﺑﺎﻟ ّﺩﻫﺷﺔ ﻣﻥ ﻻ ﻣﺑﺎﻻﺗﻪ‪ .‬ﻓﻘﺩ‬

‫ﺍﻗﺗﺭﺡ ﻋﻠﻳﻪ ﺻﺩﻳﻘﺔ ﺍﻟﺛﺭﻱّ » ﺳﻳﻣﻭﻥ ﺩﻭ ﻓﺭﻳﺱ« ﻣﺭّﺍﺕ ﻋ ّﺩﺓ ﺃﻥ‬
‫ﻳﺧﺻّﺹ ﻟﻪ ﻣﺭ ّﺗﺑﺎ ﺳﻧﻭﻳًﺎ ﺣﺗﻰ ﻳﺗﻣ ّﻛﻥ ﻣﻥ ﺍﻟﺗﻔﺭّﻍ ﻛﻠّﻳﺎ ﻟﻛﺗﺎﺑﺔ‬
‫ﺃﻋﻣﺎﻟﻪ‪ .‬ﻭﻟﻛﻥّ » ﺑﺎﺭﻭﺥ« ﺭﻓﺽ ﺫﻟﻙ‪ .‬ﻓﻬﻭ ﻳﻔﺿﻝ ﺃﻥ ﻳﻌﻣﻝ ﺣﺗﻰ‬
‫ﻳﻣﻭّ ﻝ ﺣﺎﺟﺎﺗﻪ ﺍﻟﻣﺗﻭﺍﺿﻌﺔ‪ .‬ﻭﻋﻧﺩ ﻣﻭﺕ ﺻﺩﻳﻘﻪ ﺗﺎﺭ ًﻛﺎ ﻟﻪ ﻣُﺭ ّﺗﺑﺎ‬
‫ﺳﻧﻭﻳﺎ ﻛﺑﻳﺭً ﺍ ﺟ ّﺩﺍ‪ ،‬ﻁﻠﺏ » ﺑﺎﺭﻭﺥ« ﻣﻥ ﺍﻟﻭﺭﺛﺔ ﺃﻥ ﻳﺣﺗﻔﻅﻭﺍ‬
‫ﺑﺎﻟﻘﺳﻁ ﺍﻷﻭﻓﺭ ﻣﻧﻪ ﻛﻲ ﻻ ﻳﺗﺑﻘّﻰ ﻟﻪ ّﺇﻻ ﻣﺑﻠﻎ ﻣﺗﻭﺍﺿﻊ‪ .‬ﺇﻥّ ﺍﻟﻣﻬﻧﺔ‬
‫ﺍﻟّﺗﻲ ﺍﺧﺗﺎﺭﻫﺎ ﻭﺗﻌﻠّﻣﻬﺎ ﺧﻼﻝ ﺇﻗﺎﻣﺗﻪ ﻟﺩﻯ«ﻓﺎﻥ ﺩﻥ ﺇﻧﺩﻥ« ﻻ‬
‫ﺍﻟﻧﻅﺎﺭﺍﺕ‬‫ّ‬ ‫ﻳُﺳﺗﻬﺎﻥ ﺑﻬﺎ‪ :‬ﻓﻘﺩ ﺗﻌﻠﻡ ﺻﻘﻝ ﺍﻟﺯﺟﺎﺝ ﻟﺻﻧﺎﻋﺔ‬
‫ﺷﻬﻳﺭ‬ ‫ﻭﺍﻟﻣﻳﻛﺭﻭﺳﻛﻭﺑﺎﺕ ﻭﺍﻟﺗﻠﺳﻛﻭﺑﺎﺕ‪ .‬ﻭﻛﺎﻥ ﻋﺎﻟﻡ ﺍﻟﻔﻠﻙ ﺍﻟ ّ‬
‫»ﻛﺭﻳﺳﺗﻳﺎﻥ ﻫﻭﻳﻐﺎﻧﺱ«)‪ Christiaan Huygens (44‬ﻗﺩ‬
‫ﺍﻣﺗﺩﺡ ﺍﻟﻌﺩﺳﺎﺕ ﺍﻟﺑﺻﺭﻳّﺔ ﺍﻟّﺗﻲ ﻳﺻﻧﻌﻬﺎ ﺇﻟﻰ ﺩﺭﺟﺔ ﺃﻥّ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺃﺻﺑﺢ ﺧﻼﻝ ﺣﻳﺎﺗﻪ ﻣﻌﺭﻭﻓﺎ ﻓﻲ ﺃﻭﺭﻭﺑﺎ ﻣﻥ ﺧﻼﻝ‬
‫ﻓﻛﺭﻩ ﻭﻣﻥ ﺧﻼﻝ ﺟﻭﺩﺓ ﻋﺩﺳﺎﺗﻪ‪ .‬ﻭﻣﺛﻠﻣﺎ ﻳﺅ ّﻛﺩ ﻋﻠﻰ ﺫﻟﻙ » ﺑﻳﻳﺭ‬
‫ﻓﺭﺍﻧﺳﻭﺍ ﻣﻭﺭﻭ‪ ،«Pierre-François Moreau‬ﻫﺫﺍ‬
‫ﺍﻻﺧﺗﺻﺎﺻﻲّ ﺍﻟﻣﻌﺎﺻﺭ ﻭﺍﻟﻣﺗﻣﻳّﺯ ﻓﻲ ﻓﻛﺭ » ﺳﺑﻳﻧﻭﺯﺍ«‪ :‬ﻛﺎﻥ‬
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‫ﺻﻘﻝ ﺍﻟﻌﺩﺳﺎﺕ » ﻭﺳﻳﻠﺔ ﻟﻛﺳﺏ ﻗﻭﺗﻪ‪ ،‬ﻭﻟﻛﻥّ ﺍﻷﻣﺭ ﻳﺗﻌﻠﻕ ﺃﻳﺿﺎ‬
‫ﺑﻌﻣﻝ ﻳﺗﻧ ّﺯﻝ ﻓﻲ ﺳﻳﺎﻕ ﺍﻟﻌﻼﻗﺔ ﺑﻳﻥ ﺍﻟﺑﺻﺭﻳّﺎﺕ ﺍﻟﻧﻅﺭﻳّﺔ ‪Optique‬‬
‫‪ théorique‬ﻭﺍﻟﻌﻠﻡ ﺍﻟﺗﻁﺑﻳﻘﻲّ ‪ - Science appliquée‬ﻛﺎﻧﺕ‬
‫ﺗﻠﻙ » ﻗﻣّﺔ ﺍﻟﺗﻛﻧﻭﻟﻭﺟﻳﺎ« ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﻣﺛﻠﻣﺎ ﻫﻭ ﺷﺄﻥ‬
‫ﺍﻟﻣﻌﻠﻭﻣﺎﺗﻳّﺔ ﻓﻲ ﺃﻳّﺎﻣﻧﺎ ﻫﺫﻩ«)‪ .(45‬ﻭﻟﻛﻥّ ﻣﺎ ﻳﺛﻳﺭﻧﻲ ﺃﻛﺛﺭ ﻫﻭ‬
‫ﻋﻧﺩﻣﺎ ﻧﺭﻯ ﺃﻥّ ﻫﺫﺍ ﺍﻟﺭّﺟﻝ ﻗﺩ ﻗﺿّﻰ ﻋﻣﺭﻩ ﻓﻲ ﺻﻘﻝ ﺍﻟﻌﺩﺳﺎﺕ‬
‫ﻣﻥ ﺃﺟﻝ ﺗﺟﻭﻳﺩ ﺍﻟﺑﺻﺭ ﻭﻓﻲ ﺻﻘﻝ ﺍﻟﻔﻛﺭ ﻣﻥ ﺃﺟﻝ ﺗﺣﺳﻳﻥ ﺍﻟﻭﻋﻲ‬
‫ّﻭﺡ ُﺗﺑﺻ ُﺭ ﺑﻬﺎ«)‪ ،(46‬ﻛﻣﺎ‬
‫ﺍﻟﺑﺷﺭﻱّ ‪ .‬ﺇﻥّ ﺍﻟﺑﺭﺍﻫﻳﻥ »ﻫﻲ ﺃﻋْ ﻳُﻥُ ﺍﻟﺭ ِ‬
‫ﺳﻳﻘﻭﻝ ﺫﻟﻙ ﺍﻟﻣﺭﺷ ُﺩ »ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬

‫� ) ‪«Les démonstrations sont les yeux de (33‬‬

‫»‪l’esprit‬‬

‫)‪(34‬ﺗ ّﻡ ﺗﺄﺳﻳﺱ ﺟﻣﺎﻋﺔ ﺍﻟﻛﻭﻟﻳﺟﻳﺎﻥ ﺳﻧﺔ ‪ 1619‬ﻣﻥ ِﻗ َﺑ ِﻝ ﺭﺟﺎﻝ‬

‫ﻣﺷﺗﻕ ﻣﻥ‬‫ّ‬ ‫ﺩﻳﻥ ﺃﺭﻣﻥ ﻭﺗﻌﻣﻳﺩﻳّﻳﻥ ﻣﺟ ّﺩﺩﻳﻥ ﻫﻭﻟﻧﺩﻳّﻳﻥ‪ .‬ﺍﻻﺳﻡ‬
‫»ﻛﻭﻟّﻳﺞ« ﻭﻫﻲ ﺟﻣﻌﻳﺔ ﻛﺎﻧﺕ ﺗﻌﻘﺩ ﺟﻠﺳﺗﻬﺎ ﻣﺭّﺓ ﻛ ّﻝ ﺷﻬﺭ‬
‫ﻭﺍﺷﺗﻬﺭﺕ ﺑﺎﻧﻔﺗﺎﺣﻬﺎ ﻋﻠﻰ ﺍﻟﻔﻛﺭ ﺍﻹﻧﺳﺎﻧﻭﻱّ ﻭﻋﻠﻰ ﺍﻟ ّﻧﻘﺩ ﺍﻟﺣ ّﺭ‪.‬‬
‫)ﺍﻟﻣﺗﺭﺟﻡ(‬

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‫)‪(35‬ﺍﻟﻣﻳﻧﻭﻧﺎﺗﻳّﺔ‪ :‬ﻁﺎﺋﻔﺔ ﻣﺳﻳﺣﻳّﺔ ﻣﻥ » ﺗﺟﺩﻳﺩﻳّﺔ ﺍﻟﻌﻣﺎﺩ« ﺑﺭﺯﺕ‬
‫ﺇﻟﻰ ﺍﻟﻭﺟﻭﺩ ﻣﻊ ﺍﻟﻣﺻﻠﺢ » ﻣﻳﻧﻭ ﺳﻳﻣﻭﻧﺱ ‪Menno Simons‬‬
‫‪ ((1496-1561‬ﺯﻣﻥ ﺍﻹﻣﺑﺭﺍﻁﻭﺭﻳّﺔ ﺍﻟﺭّﻭﻣﺎﻧﻳّﺔ ﺍﻟﻣﻘ ّﺩﺳﺔ‪ .‬ﻭﻗﺩ‬
‫ﺍﻋﺗﻣﺩﺕ ﺍﻟ ّﻧﺯﻋﺔ ﺍﻟﻣﻳﻧﻭﻧﺎﺗﻳّﺔ ﻋﻠﻰ ﺍﻟ ّﺯﻫﺩ ﻓﻲ ﺍﻟ ّﺩﻧﻳﺎ ﻭﻧﺑﺫ ﻣﻅﺎﻫﺭ‬
‫ﺍﻟﺑﺫﺥ‪ .‬ﻳﻭﺟﺩ ﺃﺗﺑﺎﻉ ﻫﺫﻩ ﺍﻟّﻧﺯﻋﺔ ﺍﻟﻳﻭﻡ ﻓﻲ ﺃﻛﺛﺭ ﻣﻥ ﺑﻠﺩ ﺣﻭﻝ ﺍﻟﻌﺎﻟﻡ‬
‫ﻭﺧﺎﺻّﺔ ﻓﻲ ﺍﻟﻭﻻﻳﺎﺕ ﺍﻟﻣ ّﺗﺣﺩﺓ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫� ) ‪Les Principes de la philosophie de (36‬‬

‫‪.Descartes‬‬

‫� ) ‪Les Principes de la philosophie de (37‬‬

‫‪Descartes, préface, in Spinoza, Œuvres‬‬
‫‪/Complètes, op. cit., p. 152‬‬

‫� )‪Lettre IX à Simon de Vries, février 1663, (38‬‬

‫‪in Spinoza, Œuvres complètes, op. cit., p. 1087‬‬

‫)‪(39‬ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ ﻫﻭ ﻗﺭﻥ ﺇﺛﺑﺎﺕ ﻧﺳﺑﻳّﺔ ﺍﻟﺣﺭﻛﺔ ﻣﻧﺫ‬

‫»ﻏﺎﻟﻳﻠﻳﻪ« ﻭﻻ ﻳﻣﻛﻧﻧﺎ ﺃﻥ ﻧﻔﻬﻡ ﻫﺎﺟﺱ ﺍﻟ ّﺗﻧﺳﻳﺏ ﻫﺫﺍ ﻟﺩﻯ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻣﻌﺯﻝ ﻋﻥ ّ‬
‫ﺍﻟﺛﻘﺎﻓﺔ ﺍﻟﺟﺩﻳﺩﺓ ﺍﻟﻣﻭﺳﻭﻣﺔ ﺑﻔﻛﺭ ﻏﺎﻟﻳﻠﻳﻪ‬
‫)ﺍﻟﻣﺗﺭﺟﻡ(‪.‬‬

‫‪٦٦‬‬
Lettre IX à Simon de Vries, février 1663, (40) �
in Spinoza, Œuvres complètes, op. cit., p. 106

.Ibid (41) �
.Ibid (42) �

Colerus, op. cit., p. 1319-1320(43) �

Christiaan Huygens ) ،«‫(»ﻛﺭﻳﺳﺗﻳﺎﻥ ﻫﻭﻳﻐﺎﻧﺱ‬44)

-1629) ‫ ﺑﺎﻟﻔﺭﻧﺳﻳﺔ‬Christian Huygens ُ‫ ﻭﻳُﻛ َﺗﺏ‬،‫ﺑﺎﻟﻬﻭﻟﻧﺩﻳّﺔ‬
‫ ﻫﻭ ﺃﺣﺩ‬. ّ‫( ﺭﻳﺎﺿﻲّ ﻭﻋﺎﻟﻡ ﻓﻠﻙ ﻭﻓﻳﺯﻳﺎﺋﻲّ ﻫﻭﻟﻧﺩﻱ‬1695
‫ ﻓﻲ‬Royal Society‫ﺍﻷﻋﺿﺎء ﺍﻟﻣﺅﺳّﺳﻳﻥ ﻟﻠﺟﻣﻌﻳّﺔ ﺍﻟﻣﻠﻛﻳّﺔ‬
(‫ )ﺍﻟﻣﺗﺭﺟﻡ‬.‫ﺑﺭﻳﻁﺎﻧﻳﺎ‬

Pierre-François Moreau, Spinoza et le (45 ) �

.spinozisme, PUF, 2007, p. 18

.Éthique , V, 23, scolie(46) �

٦٧
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‬
‫ﺍﻟﻘﺭﺍءﺓُ ﺍﻟ ّﻧﻘﺩﻳ ُﺔ ﻟﻠﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ‬

‫»ﺑﻘﺎﻳﺎ ﺍﺳﺗﻌﺑﺎ ٍﺩ ٍ‬
‫ﻗﺩﻳﻡ ﻟﻠﻔﻛﺭ«)‪(47‬‬
‫ﺑﻌﺩ ﺃﻥ ﻗﺿّﻰ » ﺑﺎﺭﻭﺥ« ﺑﺿﻊ ﺳﻧﻭﺍﺕ ﻓﻲ ﺍﺳﺗﺭﺍﺣﺗﻪ‬
‫ﺑـ»ﺭﻳﻧﺳﺑﺭﻍ«‪ ،‬ﻗ ّﺭﺭ ﺃﻥ ﻳﻘﺗﺭﺏ ﻣﻥ ﻣﺩﻳﻧﺔ » ﻻﻫﺎﻱ« ﻟﻳﺳﺗﻘ ّﺭ ﻓﻲ‬
‫»ﻓﻭﺭﺑﺭﻍ«‪ ،Voorburg‬ﻭﻫﻲ ﻗﺭﻳﺔ ﺟﻣﻳﻠﺔ ﺗﻘﻊ ﻋﻠﻰ ﺑﻌﺩ ﺃﻗ ّﻝ‬
‫ﻣﻥ ﺛﻼﺛﺔ ﻛﻳﻠﻭﻣﺗﺭﺍﺕ ﻣﻥ ﺍﻟﻌﺎﺻﻣﺔ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ﻟﻠﻣﻘﺎﻁﻌﺎﺕ ﺍﻟﻣ ّﺗﺣﺩﺓ‪.‬‬
‫ﻭﻫﻧﺎﻙ ﺃﻳﺿﺎ ﻛﺎﻥ ﻳﻘﻳﻡ » ﻛﺭﻳﺳﺗﻳﺎﻥ ﻫﻭﻳﻐﺎﻧﺱ«‪ .‬ﻳﻣﻛﻧﻧﺎ ﺃﻥ‬
‫ﻧﺳﺗﻘﺭﺉ ﻓﻲ ﻫﺫﻩ ﺍﻟ ّﻧﻘﻠﺔ ﺍﻟﺟﺩﻳﺩﺓ ﺭﻏﺑﺔ ﻟﺩﻯ ﺍﻟﺷﺎﺏّ »ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬
‫ﺃﻥ ﻳﻘﺗﺭﺏ ﻣﻥ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺳﻳﺎﺳﻳّﺔ ﻭﺃﻥ ﻳﻭﺳّﻊ ﻧﻁﺎﻕ ﺗﺄﺛﻳﺭﻩ‪.‬‬
‫ﻓﺎﻟﺟﻣﻬﻭﺭﻳّﺔ ﻛﺎﻧﺕ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﺷﺩﻳﺩﺓ ﺍﻟﻬﺷﺎﺷﺔ‪ .‬ﻟﻘﺩ ﻛﺎﻧﺕ‬
‫ﻣﺣﻛﻭﻣﺔ ﻣﻧﺫ ﺳﻧﺔ ‪ 1653‬ﻣﻥ ِﻗ َﺑ ِﻝ ﺍﻟﻣﻧﺳّﻕ ﺍﻟﻛﺑﻳﺭ ‪Grand‬‬ ‫ً‬
‫‪ » (Pensionnaire (pensionnaris‬ﺟﻭﻥ ﺩﻱ ﻓﻳﺕ«‪ ،‬ﻭﻫﻭ‬
‫ﺷﺧﺻﻳّﺔ ﻟﻳﺑﺭﺍﻟﻳّﺔ ﻣﺳﺗﻧﻳﺭﺓ ﺗﻘﻭﻡ ﺑﺎﻟ ّﺗﻧﺳﻳﻕ ﺑﻳﻥ ﺍﻟﺳّﻳﺎﺳﺔ‬
‫ﺍﻻﻗﺗﺻﺎﺩﻳّﺔ ﻭﺩﺑﻠﻭﻣﺎﺳﻳّﺔ ﺍﻟﻣﻘﺎﻁﻌﺎﺕ ﺍﻟﺳّﺑﻊ‪ .‬ﻭﻟﻛ ّﻧﻪ ﻛﺎﻥ َﻳ ْﻠ َﻘﻰ‬
‫ً‬
‫ﻣﻌﺎﺭﺿﺔ ﻣﻥ ِﻗ َﺑ ِﻝ ﻋﺎﺋﻠﺔ »ﺃﻭﺭﺍﻧﺞ« ﺍﻟّﺗﻲ ﻛﺎﻧﺕ ﺗﻁﻣﺢ‪ ،‬ﺑﺗﺄﻳﻳﺩ ﻣﻥ‬
‫ﺍﻟﻛﺎﻟﻔﻳﻧﻳّﻳﻥ‪ ،‬ﺇﻟﻰ ﺍﺳﺗﻌﺎﺩﺓ ﺷﻛﻝ ﻣﻥ ﺍﻟ َﻣﻠَ ِﻛﻳّﺔ ﺗﺷﺑﻪ ﺍﻟﻧﻣﻭﺫﺝ‬
‫ﺍﻟﺑﺭﻳﻁﺎﻧﻲّ ‪ .‬ﻓﺎﻟﻛﺎﻟﻔﻳﻧﻳّﻭﻥ ﻭﺍﻷﻭﺭﺍﻧﺟﻳّﻭﻥ ﻳﺣﺑّﺫﻭﻥ ﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﺩﻭﻟﺔ‬
‫ﻗﻭﻳّﺔ ﻣﺭﻛﺯﻳّﺔ ﻭﻏﺎﺯﻳﺔ » ‪ «Conquérant‬ﻋﻠﻰ ﻣﺛﺎﻝ ﻓﺭﻧﺳﺎ‬
‫ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ ﺑﻘﻳﺎﺩﺓ ﻟﻭﻳﺱ ﺍﻟﺭّﺍﺑﻊ ﻋﺷﺭ‪ .‬ﻭﻟﻛﻥّ ﺍﻟﺟﻣﻬﻭﺭﻳّﻳﻥ ﻳﺭﻳﺩﻭﻥ‬
‫ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺩﻭﻟﺔ ﻻﻣﺭﻛﺯﻳّﺔ ﻣﺳﺎﻟﻣﺔ ﻭﻟﻳﺑﺭﺍﻟﻳّﺔ‪ .‬ﻟﻘﺩ‬
‫ﻛﺎﻧﺕ ﺍﻟﺟﻣﻬﻭﺭﻳّﺔ ﻋﻠﻰ ﺩﺭﺟﺔ ﻣﻥ ﺍﻟﻬﺷﺎﺷﺔ ﺣ ّﺗﻰ ﺃﻥّ ﺳﻧﺩﻫﺎ‬
‫‪٦٨‬‬
‫ﺍﻟﺷﻌﺑﻲّ ﻛﺎﻥ ﻣﺣﺩﻭﺩﺍ‪ .‬ﺃﻣّﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﺈ ّﻧﻪ ﻟﻡ ﻳﺗﻭﻗّﻑ ﻣﺛﻠﻣﺎ‬
‫ﺷﻌﺏ‬ ‫ﺳﻧﺭﻯ ﻻﺣﻘﺎ ﻋﻥ ﺍﻟ ّﺗﺳﺎﺅﻝ ﺣﻭﻝ ﺍﻟﻣﺑ ّﺭﺭﺍﺕ ﺍﻟّﺗﻲ ﺗﺟﻌﻝ ﺍﻟ ّ‬
‫ﻳﻔﺿّﻝ ﺍﻟﺧﺿﻭﻉ ﻟﺳﻠﻁﺔ ﻗﻭﻳّﺔ ﻭﺣ ّﺗﻰ » ﻁﻐﻳﺎﻧﻳﺔ« ‪Tyrannique‬‬
‫ً‬
‫ﺑﺩﻻ ﻣﻥ ﺃﻥ ﻳﺗﺣ ّﺭﺭ ﻓﻲ ﺇﻁﺎﺭ ﺟﻣﻬﻭﺭﻳّﺔ ﻣﺗﺳﺎﻣﺣﺔ ﻭﻟﻳﺑﺭﺍﻟﻳّﺔ‪.‬‬

‫ﺇﻥّ ﺍﻟﻣﻛﺎﻥ ﺍﻟّﺫﻱ ﺷﻬﺩ ﻗﺭﺍﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺗﺄﺟﻳ َﻝ ﺇِﻧﻬﺎ ِء ﻛﺗﺎﺑﺔ‬

‫ﺍﻹﻳﺗﻳﻘﺎ ﻫﻭ ﻣﻧﺯﻟﻪ ﺍﻟﺟﺩﻳﺩ‪ ،‬ﻭﺫﻟﻙ ﺣ ّﺗﻰ ﻳﺗﻔﺭّﻍ ﺇﻟﻰ ﻛﺗﺎﺑﺔ ﻋﻣﻠﻪ‬
‫ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪.‬‬ ‫ﻭﺍﻟﻼّﻫﻭﺗﻲّ ﺍﻷﻫ ّﻡ‪ :‬ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ّ‬
‫ّ‬ ‫ﺍﻟﺳﻳﺎﺳﻲّ‬
‫ﻓﻁﻳﻠﺔ ﻣﺎ ﻳﻘﺎﺭﺏ ﺍﻟﺧﻣﺱ ﺳﻧﻭﺍﺕ‪ ،‬ﻣﻥ ﺍﻟﻌﺎﻡ ‪ 1665‬ﺇﻟﻰ ﺍﻟﻌﺎﻡ‬
‫‪ ،1670‬ﻭﻫﺏ ﻧﻔﺳﻪ ﻟﻬﺫﻩ ﺍﻟﻣﻬﻣّﺔ ﺍﻟّﺗﻲ ﻳﺑﺩﻭ ﺃﻥّ ﺩﻭﺍﻓﻌﻬﺎ ﻣﺗﻧﻭّ ﻋﺔ‬
‫ﻣﺛﻠﻣﺎ ﻳﺷﺭﺡ ﻫﻭ ﺑﻧﻔﺳﻪ ﺫﻟﻙ ﻓﻲ ﺭﺳﺎﻟﺔ ﺇﻟﻰ » ﻫﻧﺭﻱ ﺃﻟﺩﻧﺑﺭﻍ«‬
‫ﻣﺅﺭّﺧﺔ ﻓﻲ ﺳﻧﺔ ‪:1665‬‬

‫ﺷﻌﺏ‬ ‫ﻟﻼﻫﻭﺗﻳّﻳﻥ ﺍﻟّﺫﻳﻥ ﻳﺅﺑّﺩﻭﻥ ﺟﻬﻝ ﺍﻟ ّ‬‫ﺍﻷﺣﻛﺎﻡ ﺍﻟﻣﺳﺑﻘ ِﺔ ّ‬

‫ِ‬ ‫َﻓﺿْ ُﺢ‬
‫ﻭﻳﻌﺎﺭﺿﻭﻥ ﺍﻟﻔﻛﺭ ﺍﻟﺣﺭّ‪ ،‬ﻭﺍﻟﺗﺣﺻّﻥ ﺿ ّﺩ ﺗﻬﻣﺔ ﺍﻹﻟﺣﺎﺩ ﺍﻟّﺗﻲ‬
‫ﺗﻼﺣﻘﻪ ﻭﺍﻟّﺗﻲ ﻳﻧﻔﻳﻬﺎ ﺗﻣﺎﻣﺎ ﻋﻥ ﻧﻔﺳﻪ‪ ،‬ﻭﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ﺍﻟ ّﺩﻓﺎﻉ ﻋﻥ‬
‫ﺣﺭّﻳﺔ ﺍﻟﻣﻌﺗﻘﺩ ﻭﺍﻟ ّﺗﻔﻛﻳﺭ ﻭﺍﻟ ّﺗﻌﺑﻳﺭ ﺍﻟّﺗﻲ ﺗﺗﻌﺭّﺽ ﻟﺗﻬﺩﻳﺩ ﻣﺗﻭﺍﺻﻝ‬
‫ﺣ ّﺗﻰ ﻓﻲ ﺻﻠﺏ ﺍﻟﺟﻣﻬﻭﺭﻳّﺔ ﺍﻟﻠﻳﺑﺭﺍﻟﻳّﺔ ﻟﻠﻣﻘﺎﻁﻌﺎﺕ ﺍﻟﻣ ّﺗﺣﺩﺓ‪ .‬ﺗﻠﻙ‬
‫ﻫﻲ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟّﺗﻲ ﺗﺑ ّﺭﺭ ﻛﺗﺎﺑﺗﻪ ﻟﻠﺭّﺳﺎﻟﺔ‪.‬‬

‫‪٦٩‬‬
‫ﻭﻫﺫﻩ ﺍﻟ ّﻧﻘﻁﺔ ﺍﻷﺧﻳﺭﺓ ﻫﻲ ﺍﻟّﺗﻲ ﻳﺳﻠّﻁ ﻋﻠﻳﻬﺎ ﺍﻟﺿّﻭء ﻓﻲ ﻣﻘ ّﺩﻣﺔ‬
‫ﻛﺗﺎﺏ ﺍﻟﺭّﺳﺎﻟﺔ ﻓﻲ ّ‬
‫ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﻟﺗﺑﺭﻳﺭ ﻛﺗﺎﺑﺗﻪ ﻭﻟﻛﻲ ﻳُﺑﺭﺯ‬
‫ﺍﻷﻁﺭﻭﺣﺔ ﺍﻟﻣﺭﻛﺯﻳّﺔ ﻟﺭﺳﺎﻟﺗﻪ‪ ،‬ﺣﻳﺙ ﻳﻘ ّﺩﻡ ﺑﺭﺍﻫﻳﻥ ﻛﺛﻳﺭﺓ ﻋﻠﻳﻬﺎ‪:‬‬
‫»ﻟﻳﺱ ﻓﻲ ﺣﺭّﻳﺔ ﺍﻟ ّﺗﻔﻠﺳﻑ ﺗﻬﺩﻳﺩ ﻷﻳّﺔ ﺗﻘﻭﻯ ‪ Piété‬ﺣﻘﻳﻘﻳّﺔ ﻭﻻ‬
‫ﻛﺫﻟﻙ ﻟﻠﺳّﻠﻡ ﺩﺍﺧﻝ ﺍﻟﺟﻣﺎﻋﺔ ﺍﻟﺳﻳﺎﺳﻳّﺔ‪ .‬ﻭﻟﻛﻥّ ﺇﻟﻐﺎءﻫﺎ ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ‬
‫ﻫﻭ ﻣﺎ ﻳﺗﺳﺑّﺏ ﻓﻲ ﺧﺭﺍﺏ ﺍﻟﺳّﻠﻡ ﻭﺧﺭﺍﺏ ﺍﻟ ّﺗﻘﻭﻯ«)‪.(48‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﻣﺑﺗﻐﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﺭّﺋﻳﺳﻲّ ﻫﻭ ﺍﻟ ّﺩﻓﺎﻉ ﻋﻥ ﺣﺭﻳّﺔ‬

‫ﺍﻟﻔﻛﺭ‪ ،‬ﻓﻬﻭ ﻳﺭ ّﻛﺯ ﻛﺛﻳﺭﺍ ﻣﺛﻠﻣﺎ ﺳﻧﺭﻯ ﻋﻠﻰ ﺇﺛﺑﺎﺕ ﻛﻭﻥ ﻫﺫﻩ‬
‫ﺍﻟﺣﺭﻳّﺔ ﻻ ﺗﺗﻌﺎﺭﺽ ﻓﻲ ﺷﻲء ﻣﻊ ﺍﻟ ّﺗﻘﻭﻯ ‪ ،Piété‬ﺃﻱ ﻣﻊ ﺍﻹﻳﻣﺎﻥ‬
‫ﺍﻟﺣﻘﻳﻘﻲّ ‪ .‬ﻭﻟﻛﻥّ ﻣﺎ ﻗ ّﺭﺭ ﺍﻟ ّﺗﺷﻬﻳﺭ ﺑﻪ ﺑﻘﻭّ ﺓ ﻣﻧﺫ ﺍﻟﺻّﻔﺣﺎﺕ ﺍﻷﻭﻟﻰ‬
‫ﻟﻠﻛﺗﺎﺏ ﻫﻭ ﺍﻟﺧﺭﺍﻓﺔ ‪ Superstition‬ﺍﻟّﺗﻲ ﻳﺭﺗﻛﺯ ﻋﻠﻳﻬﺎ ﺍﻟ ّﺩﻳﻥ‬
‫ﻋﺎﺩﺓ ﻛﻲ ﻳﺗﻧﺎﻣﻰ‪ .‬ﻓﻼ ﻳﻣﻛﻥ ﻟﻠﺧﺭﺍﻓﺔ ﺃﻥ ﺗﻧﺷﺄ ﻣﺛﻠﻣﺎ ﻳﺑﻳّﻥ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺇﺫﺍ ﻛﺎﻥ ﻣﺻﻳﺭﻧﺎ ﻓﻲ ﺻﺎﻟﺣﻧﺎ ﺩﺍﺋﻣﺎ‪ .‬ﻭﻟﻛﻥ ﻷﻥّ ﺍﻟﺣﻳﺎﺓ‬
‫ﻭﺃﻭﺿﺎﻉ ﺳﻳّﺋﺔٍ‪ ،‬ﻓﺈّﻧﻧﺎ‬
‫ٍ‬ ‫ﻏﻳﺭ ﻣﺿﻣﻭﻧﺔ ﻭﺗﺗﺷ ّﻛﻝ ﻣﻥ ﺃﻭﺿﺎﻉ ﺣﺳﻧ ٍﺔ‬
‫ﻧﻧﺩﻓﻊ ﺇﻟﻰ ﺍﻻﻋﺗﻘﺎﺩ ﻓﻲ ﻣﺧﺗﻠﻑ ﺍﻟﺧﺭﺍﻓﺎﺕ ﺍﻟّﺗﻲ ﺗﺳﺎﻋﺩﻧﺎ ﻋﻠﻰ‬
‫ﺗﺟ ّﻧﺏ ﺍﻟﺧﻁﺭ ﻭﺇﺛﺎﺭﺓ ﺍﻷﻣﻝ ﻓﻲ ﻧﻔﻭﺳﻧﺎ‪ .‬ﺑﻝ ﻳﻼﺣﻅ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺃﻥّ » َﻣﻥ ﻳﻛﻭﻥ ﺍﻷﻛﺛﺭ ﺗﻌﻠّﻘﺎ ﺑﻛ ّﻝ ﺿﺭﻭﺏ ﺍﻟﺧﺭﺍﻓﺔ ﺇ ّﻧﻣﺎ ﻫﻡ ﺃﻭﻟﺋﻙ‬
‫ﺍﻟّﺫﻳﻥ ﻳﺭﻏﺑﻭﻥ ﺑﻛ ّﻝ ﺟﻣﻭﺡ ﻓﻲ ﺍﻟﺧﻳﺭﺍﺕ ﺍﻟﺧﺎﺭﺟﻳّﺔ ‪Biens‬‬
‫‪ .(extérieurs»(49‬ﺃﻣّﺎ ﺃﻭﻟﺋﻙ ﺍﻟّﺫﻳﻥ ﻳﻌﺭﻓﻭﻥ ﻛﻳﻑ ﻳﻘﺗﻧﻌﻭﻥ‬
‫ﺑﺎﻟﻘﻠﻳﻝ‪ ،‬ﻓﺈ ّﻧﻬﻡ ﻳﻛﻭﻧﻭﻥ ﺃﻗ ّﻝ ﻋُﺭﺿ ٍﺔ ﻟﻺﻳﻣﺎﻥ ﺑﺎﻟﺧﺭﺍﻓﺔ ﻟﺳﺑﺏ ﺑﺳﻳﻁ‬
‫ﻳﺗﻣﺛﻝ ﻓﻲ ﻛﻭﻧﻬﻡ ﺃﻗ ّﻝ ﺧﺷﻳﺔ ﻣﻥ ﺍﻟﺧﺳﺎﺭﺓ‪ ،‬ﻓﻳﻛﺗﻔﻭﻥ ﺑﻣﺎ ﻟﺩﻳﻬﻡ ﻭﻻ‬ ‫ّ‬
‫ﻳﻐﺫﻭﻥ ﺍﻷﻣﻝ ﻓﻲ ﺃﻧﻔﺳﻬﻡ ﻓﻲ ﺍﻟﺣﺻﻭﻝ ﻋﻠﻰ ﺷﻲء ﺁﺧﺭ‪ .‬ﻭﻟﻛﻥّ‬ ‫ّ‬
‫‪٧٠‬‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻳُﺑﻳّﻥ ﺑﺻﻔﺔ ﺧﺎﺻّﺔ ﻛﻳﻑ ﺗﻛﻭﻥ ﺍﻟﺧﺭﺍﻓﺔ ﺃﻓﺿﻝ‬
‫ﻭﺳﻳﻠﺔ ﻟﻠﺗﺣ ّﻛﻡ ﻓﻲ ﺍﻟﺟﻣﻬﻭﺭ ﻭﻛﻳﻑ ﺗﻛﺗﺳﻲ ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ‬
‫ﻣﻭﺟﺯ ﻭﻟﻛ ّﻧﻪ ﺣﺎ ﱞﺩ ﻟﻺﺳﻼﻡ‬ ‫ٍ‬ ‫ﺻﻭﺭﺓ ﺍﻟ ّﺩﻳﻥ‪ .‬ﻭﻳﻘﻭﻡ ﺧﻼﻝ ﺫﻟﻙ ﺑﻧﻘﺩ‬
‫ﻛﻣﺎ ﻳُﻁﺑﱠﻕ ﻓﻲ ﺗﺭﻛﻳﺎ‪ ،‬ﻣُﻘﺭّﺍ ﺑﺄ ّﻧﻪ ﻻ ﻳﻭﺟﺩ ﻟﺩﻯ ﺃﻱّ ﺷﻌﺏ ﺁﺧﺭ ﻓﻲ‬
‫ﻣﺎ ﻋﺩﺍ ﺍﻷﺗﺭﺍﻙ ﺗﻛﻣﻳ ٌﻡ ﻟﻠﻔﻛﺭ ﺑﺎﺳﻡ ﺍﻟ ّﺩﻳﻥ ﻣﻥ ﺃﺟﻝ ﺗﺟ ّﻧﺏ ﺃﻱّ‬
‫ﺍﺿﻁﺭﺍﺏ ﺳﻳﺎﺳﻲّ ‪ » :‬ﻓﺄﺑﺳﻁ ﻧﻘﺎﺵ ُﻳ َﻌ ﱡﺩ ﺍﻋﺗﺩﺍ ًء ﻋﻠﻰ ﺍﻟﻣﻘ ّﺩﺱ‪،‬‬
‫ﻭﻫﻧﺎﻙ ﺃﺣﻛﺎﻡ ﻣﺳﺑﻘﺔ ﻛﺛﻳﺭﺓ ﺗﻣﺗﺹّ ﻣﻠَﻛﺔ ﺍﻟﺣﻛﻡ ﺇﻟﻰ ﺩﺭﺟﺔ ﺃﻥّ‬
‫ﺍﻟﻌﻘﻝ ﺍﻟﻌﻅﻳﻡ ﻳﻌﺟﺯ ﻋﻥ ﻓﺭﺽ ﻛﻠﻣﺗﻪ ﺣ ّﺗﻰ ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺭ‬
‫ﻙ ﺑﺳﻳﻁ«)‪ .(50‬ﺃﻣّﺎ ﻓﻲ ﺃﻭﺭﻭﺑﺎ ﻓﺎﻷﻣﺭ ﻳﺻﺩﻕ‬ ‫ﻣﺗﻌﻠّﻘﺎ ﺑﻣﺟﺭّﺩ ﺷ ّ‬
‫ﺑﺩﺭﺟﺔ ﺃﻗ ّﻝ ﻋﻠﻰ ﺍﻷﻧﻅﻣﺔ ﺍﻟﻣﻠﻛﻳّﺔ‪ .‬ﺫﻟﻙ ﺃﻥّ » ﺳ ّﺭ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻟﻣﻠﻛﻲّ‬
‫ﺍﻟﻛﺑﻳﺭ ﻭﻣﺻﻠﺣﺗﻪ ﺍﻟﺣﻳﻭﻳّﺔ ‪ -‬ﻣﺛﻠﻣﺎ ﻳﺑﻳّﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ‪ -‬ﻫﻭ ﺧﺩﺍﻉ‬
‫ﺍﻟﺑﺷﺭ ﺍﻟّﺫﻳﻥ ﻳ َُﺭﺍ ُﺩ ﺇﺧﺿﺎﻋﻬﻡ ﻣﻥ ﺧﻼﻝ ﺗﺯﻳﻳﻑ ﺣﻘﻳﻘ ِﺔ ﺍﻟ ِﺧ ْﺷ َﻳ ِﺔ‬
‫ﺑﺈﻟﺑﺎﺳﻬﺎ ﺻﻭﺭﺓ ﺍﻟ ّﺩﻳﻥ‪ ،‬ﺣﺗﻰ ﺃ ّﻧﻙ ﺗﺭﺍﻫﻡ ﻳﺣﺎﺭﺑﻭﻥ ﺩﻓﺎﻋﺎ ﻋﻥ‬
‫ﻋﺑﻭﺩﻳّﺗﻬﻡ ﻛﻣﺎ ﻟﻭ ﻛﺎﻧﺕ ﻫﻲ ﺧﻼﺻﻬﻡ«)‪.(51‬‬
‫ﻓﻲ ﻣﻘﺎﺑﻝ ﺫﻟﻙ‪ ،‬ﻓﺈﻥّ ﺍﻟﺟﻣﻬﻭﺭﻳّﺔ ﺍﻟّﺗﻲ ﺗﻬﺩﻑ ﺇﻟﻰ ﺍﺣﺗﺭﺍﻡ ﺣﺭّﻳﺔ‬
‫ﺍﻟﺑﺷﺭ ﻭﺧﺩﻣﺗﻬﻡ ﺑﺩﻝ ﺍﻟﻬﻳﻣﻧﺔ ﻋﻠﻳﻬﻡ‪ ،‬ﻟﻳﺳﺕ ﺑﺣﺎﺟﺔ ﺇﻟﻰ ﺍﺳﺗﺧﺩﺍﻡ‬
‫ﺍﻟ ّﺩﻳﻥ ﻛﻲ ﺗﻣﻧﻌﻬﻡ ﻣﻥ ﺍﻟ ّﺗﻔﻛﻳﺭ‪ .‬ﻭﻣﻥ ﺃﺟﻝ ﺍﻟﺑﺭﻫﻧﺔ ﺑﺷﻛﻝ ﺃﻓﺿﻝ‬
‫ﻋﻠﻰ ﺃﻥّ ﺣﺭّﻳﺔ ﺍﻟﻔﻛﺭ ﻣﻔﻳﺩﺓ ﺃﻳﺿﺎ ﻟﻺﻳﻣﺎﻥ ﺍﻟﺣﻘﻳﻘﻲّ ﻭﻟﻠﺣﻔﺎﻅ ﻋﻠﻰ‬
‫ﺍﻟﺳّﻠﻡ ﻓﻲ ﺍﻟﺟﻣﻬﻭﺭﻳﺔ‪ ،‬ﻗ ّﺭﺭ »ﺳﺑﻳﻧﻭﺯﺍ« ﻓﺿﺢ ﺍﻟ ّﺩﻭﺍﻓﻊ ﺍﻟﻌﻣﻳﻘﺔ‬
‫ﻟﻠ ّﺩﻳﻥ ﺍﻟﻣﺯﻳّﻑ ﺍﻟﻣﺭﺗﻛﺯ ﻋﻠﻰ ﺍﻟﺧﺭﺍﻓﺔ ﻭﻣﻥ ﺛﻣّﺔ ﺇﺑﺭﺍﺯ ﻣﺎ ﻳﺻﻔﻪ‪،‬‬
‫ﻭﻓﻕ ﻋﺑﺎﺭﺗﻪ ﺍﻟﺟﻣﻳﻠﺔ‪ ،‬ﺑـ»ﺑﻘﺎﻳﺎ ﺍﺳﺗﻌﺑﺎﺩ ﻗﺩﻳﻡ ﻟﻠﻌﻘﻝ« ) ‪Les‬‬
‫‪vestiges d’un asservissement antique de‬‬
‫‪.(l’esprit‬‬

‫‪٧١‬‬
‫ﻳﺭﻯ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥّ ﺃﻏﻠﺏ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻟﻡ ﻳﺣﺗﻔﻅﻭﺍ ﻣﻥ ﺍﻟ ّﺩﻳﻥ ﺇﻻ ّ‬
‫ﺑﺎﻟﻌﺑﺎﺩﺍﺕ ﺍﻟﺧﺎﺭﺟﻳّﺔ ‪ ،Culte extérieur‬ﻭﺃﻥّ ﺍﻹﻳﻣﺎﻥ ﻟﻡ ﻳﻌﺩ‬
‫ﻳﻣﺛﻝ ﻟﺩﻳﻬﻡ ﺳﻭﻯ ﺳﺫﺍﺟ ٍﺔ ﻭﺃﺣﻛﺎﻡ ٍ ﻣﺳﺑﻘ ٍﺔ ﻟـ»ﺃﻭﻟﺋﻙ ﺍﻟّﺫﻳﻥ‬ ‫ّ‬
‫ﻳﻧﺣﺩﺭﻭﻥ ﺑﺎﻟﺑﺷﺭ ﺇﻟﻰ ﺩﺭﺟﺔ ﺍﻟﺑﻬﺎﺋﻡ ]… [ ﺇﺫ ﻳﺑﺩﻭ ﻛﻣﺎ ﻟﻭ ﺃ ّﻧﻪ ﻗﺩ‬
‫ﻭُ ﺿِ َﻊ ﻋﻣ ًﺩﺍ ﺑﻬﺩﻑ ﺇﻁﻔﺎء ﻧﻭﺭ ﺍﻟﻌﻘﻝ«)‪ .(52‬ﻭﻳﺑﻳّﻥ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻛﻳﻑ ﺃﻥّ ﻫﺫﻩ ﺍﻷﺣﻛﺎﻡ ﺗﺗﺄ ّﺗﻰ ﻣﻥ ﻛﻭﻥ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻳﻘﺭﺃﻭﻥ ﺍﻟﻛﺗﺏ‬
‫ﺍﻟﻣﻘ ّﺩﺳﺔ ﻋﻠﻰ ﻅﺎﻫﺭﻫﺎ ﻓﻲ ﺍﺳﺗﻬﺎﻧﺔ ﺗﺎﻣّﺔ ﺑﺄﻧﻭﺍﺭ ﺍﻟﻌﻘﻝ »ﻭﻳﺳﻠّﻣﻭﻥ‬
‫ﺑﺎﻟﻁﺑﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ ﻟﻧﺻّﻬﺎ ﺑﺄﻛﻣﻠﻪ«)‪ .(53‬ﻭﻳﻘﺗﺭﺡ‬ ‫ّ‬ ‫ﻣﻧﺫ ﺍﻟﺑﺩﺍﻳﺔ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻠﺗﻣ ّﻛﻥ ﻣﻥ ﻫﺯﻳﻣﺔ ﻫﺫﻩ ﺍﻷﺣﻛﺎﻡ ﺍﻟﻣﺳﺑﻘﺔ ﻗﺭﺍء َﺓ ﺍﻟﻛ ُﺗ ِ‬
‫ﺏ‬
‫ﺍﻟﻣﻘ ّﺩﺳﺔ ﺑﻣﺳﺎﻋﺩﺓ ﺍﻟﻌﻘﻝ ﻭﻓﻬﻡ ﺃﻓﺿ َﻝ ﻟﻠﺳّﻳﺎﻕ ﺍﻟ ّﺗﺎﺭﻳﺧﻲّ ﺍﻟّﺫﻱ‬
‫ﺕ ﻓﻳﻪ ﻫﺫﻩ ﺍﻟ ّﻧﺻﻭﺹ ﻭﻣﻌﺭﻓﺔ ﻧﻭﺍﻳﺎ ُﻛ ّﺗ ِﺎﺑ َﻬﺎ‪ .‬ﻭﻫﻧﺎ ﻧﺟﺩ ﺃ ّﻧﻪ‬ ‫ُﻛ ِﺗ َﺑ ْ‬
‫ﻳُﻔ ﱢﻌ ُﻝ »ﻣﻧﻬﺟً ﺎ ﻟﺗﺄﻭﻳﻝ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻘ ّﺩﺳﺔ«‪ .‬ﻭﻣﻥ ﺍﻟﻭﺍﺿﺢ ﺃ ّﻧﻪ ﻗﺩ ﻭﺟﺩ‬
‫ﻣﺭﺗﻛﺯﺍ ﻹﻧﺟﺎﺯ ﻫﺫﺍ ﺍﻟﻣﺷﺭﻭﻉ ﻓﻲ ﻣﻌﺭﻓﺗﻪ ﺍﻟﺗﺎﻣّﺔ ﺑﺎﻟﻌﺑﺭﻳّﺔ‬ ‫ً‬
‫ﺍﻟﺗﻭﺭﺍﺗﻳّﺔ‪ ،‬ﻭﻛﺫﻟﻙ ﺍﻹﻏﺭﻳﻘﻳّﺔ ﻭﺍﻟﻼﺗﻳﻧﻳّﺔ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑـ ﺍﻟﻌﻬﺩ‬
‫ﺍﻟﺟﺩﻳﺩ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻣﻌﺭﻓﺗﻪ ﺍﻟﻌﻣﻳﻘﺔ ﺑﻛﺗﺎﺑﺎﺕ ﻣﺅﺭّﺧﻲ ﺍﻟﻌﺻﺭ‬
‫ﺍﻟﻘﺩﻳﻡ ﺧﺎﺻّﺔ ﻣﻧﻬﻡ » ﻓﻼﻓﻳﻭﺱ ﺟﻭﺯﻳﻑ« ) ‪Flavius (54‬‬
‫‪.Josèphe‬‬

‫ﻳﻧﻁﻠﻕ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻥ ﺍﻟ ّﺗﺳﺎﺅﻝ ﻋﻥ ﺍﻟﻭﺣﻲ ﺍﻹﻟﻬﻲّ ﻣﻥ ﺧﻼﻝ‬

‫ﻭﻅﻳﻔﺔ ﺍﻟﻧﺑﻭّ ﺓ‪ .‬ﻓﻣﺎ ﺍﻟ ّﻧﺑﻲ؟ ﻭﻟﻣﺎﺫﺍ ﻭﻛﻳﻑ ﻳﺗﺳ ّﻧﻰ ﺍﻋﺗﺑﺎﺭﻩ ُﻣ َﺑﻠﱢ ًﻐﺎ‬
‫ﺏ ﷲ؟ ﻭﻫﻝ ﺗﻛﻭﻥ ﺃﻗﻭﺍﻟُﻪ ﺍﻟّﺗﻲ ﺗ ّﻡ ﺗﻭﺍﺭﺛﻬﺎ ﺑﺎﻟﻛﺗﺎﺑﺔ ﺃﻣﻳﻧﺔ‬ ‫ﻟﻛﺗﺎ ِ‬
‫ﺩﺍﺋﻣﺎ؟ ﺍﻟﻣﻼﺣﻅﺎﺕ ﺍﻷﻭﻟﻰ ُﺗﻠ ّﺧﺹ ﺗﻔﻛﻳﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺣﻭﻝ ﻫﺫﻩ‬
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‫ﺍﻟﻣﺳﺄﻟﺔ‪ :‬ﻓﺎﻟﻭﺣﻲ ﺍﻹﻟﻬﻲّ ﻳﻣ ّﺭ ﺃﻭﻻ ﻋﺑﺭ ﺍﻷﻧﻭﺍﺭ ﺍﻟﻁﺑﻳﻌﻳّﺔ ﻟﻠﻌﻘﻝ‪.‬‬
‫ﺇﻥّ ﷲ ﻳﺗﺟﻠّﻰ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻣﻌﺭﻓﺗﻪ ﻭﻓﻬﻡ ﺃﻭﺍﻣﺭﻩ‬
‫ﻟﻠﻁﺑﻳﻌﺔ‪ » .‬ﺍﻟﻌﻠّﺔ ﺍﻷﻭﻟﻰ ﻟﻛ ّﻝ‬ ‫ﺍﻷﺯﻟﻳّﺔ‪ :‬ﺍﻟّﺗﻲ ﻫﻲ ﺍﻟﻘﻭﺍﻧﻳﻥ ﺍﻷﺯﻟﻳّﺔ ّ‬
‫ﻭﺣﻲ ﺇﻟﻬﻲّ ﻟﻺﻧﺳﺎﻥ ﻫﻲ ﻁﺑﻳﻌﺔ ﺍﻟﻌﻘﻝ ﺍﻟﺑﺷﺭﻱ« ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ‪.‬‬
‫ﻭﻳﺿﻳﻑ ﻗﺎﺋﻼ ﺇﻥّ » ﺍﻟﻣﻌﺭﻓﺔ ﺍﻟﻁﺑﻳﻌﻳّﺔ ﻻ ﺗﻘ ّﻝ ﻓﻲ ﺷﻲء ﻣﻥ ﺣﻳﺙ‬
‫ﺍﻟ ّﺩﺭﺟﺔ ﻋﻥ ﺍﻟﻣﻌﺭﻓﺔ ﺍﻟﻧﺑﻭﻳّﺔ«)‪ .(55‬ﻭﻟﻛﻥ ﻓﻳ َﻡ ﻳﺗﻣﻳّﺯ ﺍﻟﻭﺣﻲ‬
‫ﺍﻟﻧﺑﻭﻱّ ﻋﻥ ﺍﻟﻭﺣﻲ ﻋﺑﺭ ﺍﻟﻣﻌﺭﻓﺔ ﺍﻟﻁﺑﻳﻌﻳّﺔ؟ ﻫﻝ ﻳﺗﻣ ّﺗﻊ ﺍﻷﻧﺑﻳﺎء‬
‫ﺑﺫﻛﺎء ﺃﺭﻗﻰ ﻣﻥ ﺑﻘﻳّﺔ ﺍﻟﺑﺷﺭ؟ ﻫﻝ ﻫﻡ ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﺍﻟ ّﺗﺧﺎﻁﺏ ﻣﻊ‬
‫ﺭﻭﺡ ﺃُﺧﺭﻯ » ‪d’esprit à‬‬ ‫ٍ‬ ‫ﺭﻭﺡ ﻣﻊ‬ ‫ٍ‬ ‫ﺏ‬ ‫ُ‬
‫ﺗﺧﺎﻁ َ‬ ‫ﷲ ﻣﺑﺎﺷﺭ ًﺓ‬
‫ﻛﻼ‪ ،‬ﺇﻁﻼﻗﺎ‪ ،‬ﻳﺟﻳﺏ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻣﺳﺗﺣﺿﺭً ﺍ ﻋﺩ ًﺩﺍ‬ ‫‪«esprit‬؟ ّ‬
‫ﻣﻥ ﺍﻷﻣﺛﻠﺔ ﺍﻟ ّﺩﺍﻋﻣﺔ ﻣﺳﺗ َﻣ ّﺩﺓ ﻣﻥ ﺍﻟ ّﺗﻭﺭﺍﺓ‪ .‬ﻓﻘﺩﺭﺓ ﺍﻟﻧﺑﻭّ ﺓ ﺗﺗﺟﻠّﻰ‬
‫ِﺏ ﻟﻸﻧﺑﻳﺎء ﻟﻳﺱ‬ ‫ﺑﻭﺍﺳﻁﺔ ﺍﻟﺧﻳﺎﻝ ﻭﻟﻳﺱ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ » ﻭﻣﺎ ﻭُ ﻫ َ‬
‫ﻛﻣﺎﻻ ﺑﻝ ﻗﺩﺭ ًﺓ ﻋﻠﻰ ﺍﻟﺗﺧﻳّﻝ ﺃﻛﺛﺭ ﺣﻳﻭﻳ ًّﺔ«)‪.(56‬‬ ‫ً‬ ‫ﻋﻘﻼ ﺃﻛﺛﺭ‬
‫ﻭﻳﺑﻳّﻥ ﻋﺑﺭ ﺍﺳﺗﻌﺭﺍﺽ ﺟﻣﻠ ٍﺔ ﻣﻥ ﺍﻷﻣﺛﻠ ِﺔ ﺍﻟﺗﻭﺭﺍﺗ ّﻳ ﱢﺔ‪ » ،‬ﺇﺑﺭﺍﻫﻳﻡ«‬
‫ﻭ»ﺣﺯﻗﻳﺎﻝ« ‪ ،Ezéchiel‬ﻣﻥ ﺩﻭﻥ ﺃﻥ ﻳﻧﺳﻰ » ﻣﻭﺳﻰ«‬
‫ﻭ»ﺇﻳﻠﻳﺎ«‪ ،‬ﺃﻥّ ﻫﺫﺍ ﺍﻟﻭﺣﻲ ﺍﻟّﺫﻱ ﻳﺗ ّﻡ ﺑﺗﻭﺳّﻁ ﺍﻟﺧﻳﺎﻝ ﻭﺣﺩﻩ‪ ،‬ﻳﺛﻳﺭ‬
‫ﻣﺷﻛﻼ ﺃﺳﺎﺳﻳّﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻷﻧﺑﻳﺎء‪ .‬ﻓﻬﻡ ﻟﻳﺳﻭﺍ ﻣﺗﺄ ّﻛﺩﻳﻥ ﺃﻥّ ﻣﻥ‬
‫ﻳﻛﻠّﻣﻬﻡ ﻫﻭ ﷲ ﺑﺎﻟﻔﻌﻝ‪ .‬ﻭﻫﻭ ﻣﺎ ﻳﻧﻁﺑﻕ ﺃﻳﺿﺎ ﻋﻠﻰ ﺳﺎﻣﻌﻳﻬﻡ‪.‬‬
‫ﻭﻳﺑﻳّﻥ »ﺳﺑﻳﻧﻭﺯﺍ« ﻛﻳﻑ ﺟﺎء ﺍﻷﻧﺑﻳﺎء ﺩﺍﺋﻣﺎ ﺑـ»ﻋﻼﻣﺎﺕ«‬
‫ﻠﻬ ْﻡ ﻭﻣﻥ ِﻗ َﺑ ِﻝ ﺳﺎﻣﻌﻳﻬﻡ ﻣﻌﺟﺯﺍﺕ‪ ،‬ﺃﻱ‬ ‫ﺕ ﻣﻥ ِﻗ َﺑ ِ‬ ‫‪ Signes‬ﺍﻋ ُﺗ ِﺑ َﺭ ْ‬
‫ﺍﻟﻁﺑﻳﻌﺔ‪ :‬ﻓﻁﺎﻟﻣﺎ ﺃﻥّ‬ ‫ﺃ ّﻧﻬﺎ ﺗﺩ ّﺧﻼﺕ ﻣﺑﺎﺷﺭﺓ ﻣﻥ ﷲ ﺗﺧﺗﺭﻕ ﻧﻅﺎﻡ ّ‬
‫ﺍﻟﺧﻳﺎﻝ ﻻ ﻳﺗﻳﺢ ﻗﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻳﻘﻳﻥ ﻣﻥ ﺩﺭﺟﺔ ﺍﻟﻳﻘﻳﻥ ﺍﻟﻌﻘﻠﻲّ ‪ ،‬ﻓﺈﻥّ‬
‫ﺧﺎﺭﻕ ﻛﻲ ﻳﺗ ﱠﻡ َﺗﺻْ ﺩﻳﻘُ ُﻪ‪.‬‬
‫ٍ‬ ‫ﺍﻟﻛﻼ َﻡ ﺍﻟﻧﺑﻭﻱﱠ ﻳﺟﺏ ﺃﻥ ﻳُﺭْ َﻓ َﻕ ِﺑ َﺣ َﺩ ٍ‬
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‫ﻭﻫﻭ ﺍﻷﻣﺭ ﺍﻟّﺫﻱ ﻳﻛﻭﻥ ﺍﻟﻭﺣﻲ ﻋﺑﺭ ﺍﻟﻌﻘﻝ ﻓﻲ ﻏﻳﺭ ﺣﺎﺟﺔ ﻟﻪ‪:‬‬
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‫»ﺇﻥّ ﺍﻟﻧﺑﻭّ ﺓ ﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﺃﻗ ّﻝ ﺩﺭﺟﺔ ﻣﻥ ﻫﺫﻩ ﺍﻟ ّﺯﺍﻭﻳﺔ ﻣﻥ ﺍﻟﻣﻌﺭﻓﺔ‬
‫ﺏ‬ ‫ﺍﻟﻳﻘﻳﻥ ﺑﻣﻭﺟ ِ‬ ‫َ‬ ‫ﺍﻟﻁﺑﻳﻌﻳّﺔ ﺍﻟّﺗﻲ ﻻ ﺗﺣﺗﺎﺝ ﺇﻟﻰ ﺃﻳّﺔ ﻋﻼﻣ ٍﺔ ﺑﻝ ﺗﺿﻣﻥُ‬
‫ﻁﺑﻳﻌﺗِﻬﺎ ] ﻓﻘﻁ[«)‪ .(57‬ﺳﻧﺭﻯ ﻻﺣﻘﺎ ﻛﻳﻑ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻻ‬
‫ﺑﻅﻭﺍﻫﺭ ﻟﻡ ﻳﻘﻊ‬ ‫ٍ‬ ‫ﻳﺅﻣﻥ ﺑﺎﻟﻣﻌﺟﺯﺍﺕ‪ :‬ﻓﺎﻷﻣﺭ ﻳﺗﻌﻠّﻕ ﻓﻲ ﻧﻅﺭﻩ‬
‫ﺗﻔﺳﻳﺭﻫﺎ ) ﻭﻟﻛﻥّ ﺫﻟﻙ ﻻ ﻳﻌﻧﻲ ﻛﻭﻧﻬﺎ ﻏﻳﺭ ﻗﺎﺑﻠﺔ ﻟﻠ ّﺗﻔﺳﻳﺭ(‪ ،‬ﺃﻧﺗﺟﺗﻬﺎ‬
‫ْﻥ‪ .‬ﻭﺗﺗﺭﺍﻓﻕ ﺍﻟﻭﻅﻳﻔﺔ ﺍﻟﻧﺑﻭﻳّﺔ ﺩﺍﺋﻣﺎ ﻣﻊ‬ ‫ﻗﺩﺭﺓُ ﺍﻟﺧﻳﺎﻝ ﻭﺍﻟﻌﻘﻝ ﺍﻟ َﺑﺷﺭ ﱠﻳﻳ ِ‬
‫ﻋﻼﻣﺎﺕ‪ .‬ﻭﻳﺻﺩﻕ ﺫﻟﻙ ﻋﻠﻰ ﺍﻟﻌﻬﺩ ﺍﻟﺟﺩﻳﺩ ﻫﻭ ﺍﻵﺧﺭ‪ :‬ﺑﻝ ﺇﻥّ‬
‫»ﻳﺳﻭﻉ« ﻗﺩ ﺍﺷﺗﻛﻰ ﻣﻥ ﺃﻥّ ﺳﺎﻣﻌﻳﻪ ﺑﺣﺎﺟﺔ ﺩﺍﺋﻣﺎ ﺇﻟﻰ ﻋﻼﻣﺎﺕ‬
‫ﺣ ّﺗﻰ ﻳﺻ ّﺩﻗﻭﻩ‪ .‬ﻏﻳﺭ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻭﺿّﺢ ﻣﺭّﺓ ﺃﺧﺭﻯ ﺑﺄﻥّ‬
‫ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟّﺗﻲ ﺗﺻﺎﺣﺏ ﺍﻟﻧﺑﻲ‪ ،‬ﻭﻛﺫﻟﻙ ﻧﻭﻋﻳّﺔ ﻧﺑﻭءﺗﻪ‪ ،‬ﺗﺭﺗﺑﻁﺎﻥ‬
‫ﺑﻣﻠﻛﺔ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺣﺳّﻲ‪ Sensibilité‬ﻭﺑﻣﺯﺍﺟﻪ ﻭﺁﺭﺍﺋﻪ ﻭﺛﻘﺎﻓﺗﻪ‪.‬‬
‫ﻣﺛﻼ ﻓﺈﻧﻪ ﺳﻳﻌﻠﻥ ﻋﻥ ﺃﺣﺩﺍﺙ‬ ‫ﻣﺭﺡ ً‬‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟ ّﻧﺑﻲ ﺫﺍ ﻣﺯﺍﺝ ِ‬
‫ﺗﺑﺙ ﺍﻟﻔﺭﺡ ﻓﻲ ﻧﻔﻭﺱ ﺍﻟ ّﻧﺎﺱ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺯﺍﺟﻪ‬ ‫ﺇﻳﺟﺎﺑﻳّﺔ ﻳﻣﻛﻧﻬﺎ ﺃﻥ ّ‬
‫ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﻏﺿﺑﻳّﺎ ﻓﺈ ّﻧﻪ ﺳﻳﺟﻌﻝ ﻣﻥ ﻧﻔﺳﻪ ﻧﺎﻁﻘﺎ ﺑﺎﺳﻡ ﺍﻟﻐﺿﺏ‬
‫ﺍﻹﻟﻬﻲّ ‪ .‬ﻭﻛﺫﻟﻙ ﻓﺈ ّﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻳﻌﻳﺵ ﻓﻲ ﺍﻟﺑﺭﺍﺭﻱ ﺧﺎﺭﺝ ﺍﻟﻣﺩﻥ‬
‫ﺻﻭﺭ ﺷﻌﺭﻳّﺔ ﺭﻋﻭﻳّﺔ ‪،Bucoliques‬‬ ‫ٍ‬ ‫ﻓﺳﺗﺭﺗﻛﺯ ﻧﺑﻭء ُﺗﻪ ﻋﻠﻰ‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻥ ﺳ ّﻛﺎﻥ ﺍﻟﻘﺻﺭ ﺍﻟﻣﻠﻛﻲّ ﻓﺳﻳﺗﺧﻳّﻝ ﷲ ﻛﺄ ّﻧﻪ ﻣﻠﻙ ﻣﺣﺎﻁ‬
‫ﺑﺭﻋﺎﻳﺎ‪ ،‬ﺃﻣّﺎ ﺇﺫﺍ ﻛﺎﻥ ﺟﻧﺩﻳّﺎ ﻓﺈ ّﻧﻪ ﺳﻳﺗﺧﻳّﻝ ﷲ ﻗﺎﺋﺩﺍ ﻟﻠﺟﻳﻭﺵ‪.‬‬
‫ﻭﺑﺎﺧﺗﺻﺎﺭ‪ ،‬ﻻ ﻳﺟﺏ ﺃﺑﺩﺍ ﺃﻥ ﻧﺄﺧﺫ ﺍﻟﺧﻁﺎﺏ ﺍﻟﻧﺑﻭﻱّ ﻋﻠﻰ َﺣﺭْ ِﻓ ّﻳ ِﺗ ِﻪ‬
‫ﺑﻝ ﻳﺟﺏ ﺗﺄﻭﻳﻠُ ُﻪ ﻭﺗﻧﺳﻳﺑﻪ ﺩﺍﺋﻣﺎ‪ ،‬ﻭﺫﻟﻙ ﺗﺣﺩﻳﺩﺍ ﻓﻲ ﻋﻼﻗﺗﻪ ﺑﻣﺯﺍﺝ‬
‫ﺍﻟ ّﻧﺑﻲ ﻭﺁﺭﺍﺋﻪ ﻭﻧﻣﻁ ﻋﻳﺷﻪ‪ .‬ﺫﻟﻙ ﻫﻭ ﻣﺎ ﻳﺟﻌﻝ ﺍﻷﻧﺑﻳﺎء ﻳﺧﺗﻠﻔﻭﻥ‬
‫ﻓﻲ ﻣﺎ ﺑﻳﻧﻬﻡ ﺣﻭﻝ ﻣﻭﺍﺿﻳﻊ ﻛﺛﻳﺭﺓ ﺑﺎﺳﺗﺛﻧﺎء ﻣﻭﺿﻭﻉ ﻭﺍﺣﺩ ﺣﺳﺏ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ :‬ﻫﻭ ﻣﻣﺎﺭﺳﺔ ﺍﻟﻌﺩﻝ ‪ justice‬ﻭﺍﻹﺣﺳﺎﻥ‪.charité‬‬
‫ﻓﻬﺎﺗﺎﻥ ﺍﻟﻭﺻﻳّﺗﺎﻥ ‪ Commandements‬ﺗﺷ ّﻛﻼﻥ ﺍﻟﻔﻛﺭﺓ‬
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‫ﺍﻟﻣﻬﻳﻣﻧﺔ ﻓﻲ ﻛ ّﻝ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻘ ّﺩﺳﺔ‪ ،‬ﻭﺗﺗﻣﺛﻝ ﻭﻅﻳﻔﺗﻬﻣﺎ ﺍﻟﺭﺋﻳﺳﻳّﺔ ‪-‬‬
‫ﻭﺭﺍء ﺗﻌ ّﺩﺩ ﺍﻟﻘﺻﺹ ﻭﺍﻟﺭّﻭﺍﻳﺎﺕ ﺍﻟّﺗﻲ ﻻ ﻳﺟﺏ ﺃﺑﺩﺍ ﻗﺭﺍءﺗﻬﺎ ﺣﺭﻓﻳّﺎ‬
‫‪ -‬ﻓﻲ ﺗﻌﻠﻳﻡ ﺍﻟﺑﺷﺭ ﺍﻟﻛﻳﻔﻳّﺔ ﺍﻟّﺗﻲ ﻳﺗﺑﻳّﻧﻭﻥ ﺑﻬﺎ ﻣﺎ ﻫﻭ ﻋﺎﺩﻝ ﻭﻣﺎ ﻫﻭ‬
‫ﻣﻥ ﻗﺑﻳﻝ ﺍﻹﺣﺳﺎﻥ ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺑﺄﻗﺎﺭﺑﻬﻡ‪.‬‬

‫ﺑﻌﺩ ﺫﻟﻙ ﻳﻧﺗﻘﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻟﻰ ﻁﺭﺡ ﺍﻟﺳّﺅﺍﻝ ﺣﻭﻝ ﺧﺻﻭﺻﻳّﺔ‬

‫ﺷﻌﺏ ﺑﺗﻠﻘّﻲ ﻣﻭﻫﺑﺔ ﺍﻟﻧﺑﻭّ ﺓ‪ ،‬ﻭﻣﺎ‬ ‫ﺍﻟﺷﻌﺏ ﺍﻟﻌﺑﺭﻱّ ‪ :‬ﻓﻬﻝ ﺍﻧﻔﺭﺩ ﻫﺫﺍ ﺍﻟ ّ‬
‫ﺷﻌﻭﺏ؟ ﻭﻳﻧﻁﻠﻕ ﻣﻥ ﺑﻳﺎﻥ‬ ‫ﻗﺩﺭﺗﻪ ﺍﻟّﺗﻲ ﺗﺧﺻّﻪ ﺩﻭﻥ ﻏﻳﺭﻩ ﻣﻥ ﺍﻟ ّ‬
‫ﻛﻭﻥ ﻓﻛﺭﺓ » ﺍﻻﻧﺗﺧﺎﺏ ﺍﻹﻟﻬﻲّ « ﻟﻳﺳﺕ ﻟﻬﺎ ﺃﻳّﺔ ﻋﻼﻗﺔ ﺑﺎﻟﺗﻣ ّﺗﻊ‬
‫ﺑﺎﻟﺑﻬﺟﺔ ﺍﻟﺣﻘﻳﻘﻳّﺔ‪ :‬ﻓﻣﻥ ﻳﺗﻣ ّﺗﻊ ﺑﺎﻟﺳّﻌﺎﺩﺓ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﻟﻳﺱ ﻓﻲ ﺣﺎﺟﺔ‬
‫ﺇﻟﻰ ﺇﺛﺑﺎﺕ ﺗﻔﻭّ ﻗﻪ ﻣﻥ ﺧﻼﻝ ﻣﺎ ﻳ ّﺩﻋﻲ ﺃ ّﻧﻪ ﺍﻧﺗﺧﺎﺏ ﺇﻟﻬﻲّ ‪ » .‬ﺇﻥّ‬
‫ﺍﻟﻐﺑﻁﺔ ﺍﻟّﺗﻲ ﻧﺷﻌﺭ ﺑﻬﺎ ﻣﻥ ﺧﻼﻝ ﺍﻻﻋﺗﻘﺎﺩ ﺃ ّﻧﻧﺎ ﻣﺗﻔﻭّ ﻗﻭﻥ‪ ،‬ﻣﺎ ﻟﻡ‬
‫ﺗﻛﻥ ﻁﻔﻭﻟﻳّﺔ ﺗﻣﺎﻣًﺎ‪ ،‬ﻓﺈﻥّ ﻣﺻﺩﺭﻫﺎ ﺳﻭﻑ ﻟﻥ ﻳﻛﻭﻥ ﺳﻭﻯ ﺍﻟﺣﺳﺩ‬
‫ﻭﺳﻭء ﺍﻟﻧﻳّﺔ«)‪ .(58‬ﻭﻟﻛﻥ ﻛﻳﻑ ﻧﻔﺳّﺭ ﺇﺫﻥ ﻛﻭﻥ » ﻣﻭﺳﻰ« ﻟﻡ‬
‫ﻳﺗﻭﻗّﻑ ﻋﻥ ﺍﻟﻘﻭﻝ ﻟﻠﻌﺑﺭﺍﻧﻳّﻳﻥ ﺇﻥّ ﷲ ﻗﺩ ﺍﺧﺗﺎﺭﻫﻡ ﻣﻥ ﺑﻳﻥ ﺳﺎﺋﺭ‬
‫ﺍﻷﻣﻡ )‪ Deutéronome, X, 15‬ﺳﻔﺭ ﺍﻟﺗﺛﻧﻳﺔ( ﻭﺃ ّﻧﻪ ﻗﺭﻳﺏ ﻣﻧﻬﻡ‬
‫ﻭﻟﻳﺱ ﻣﻥ ﺍﻵﺧﺭﻳﻥ ) ‪ ،(Deut.,IV,4-7‬ﻭﺃ ّﻧﻪ ﻗﺩ ﻣﻧﺣﻬﻡ ﺍﻣﺗﻳﺎﺯ‬
‫ﻣﻌﺭﻓﺗﻪ ) ‪(Deut., IV, 32‬؟ ﻳﺟﻳﺏ » ﺳﺑﻳﻧﻭﺯﺍ«‪ » :‬ﺇﻥّ ﺍﻷﻣﺭ‬
‫ﺷﺭﻳﻌﺔ ‪la‬‬ ‫ﻛﺫﻟﻙ ﻟﺳﺑﺏ ﺑﺳﻳﻁ ﻫﻭ » ﺗﺣﻔﻳﺯ ﺍﻟﻌﺑﺭﺍﻧﻳّﻳﻥ ﻟﻣﻌﺭﻓﺔ ﺍﻟ ّ‬
‫‪ (Loi»(59‬ﻭﺑﺳﺑﺏ » ﻋﺩﻡ ﺟ ّﺩﻳﺔ ﺃﻓﻛﺎﺭﻫﻡ«)‪ .(60‬ﻭﺑﻣﺎ ﺃ ّﻧﻬﻡ ﻻ‬
‫ﻳﺳﺗﻁﻳﻌﻭﻥ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ﺍﻟﺑﻬﺟﺔ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﺑﻭﺍﺳﻁﺔ ﺍﻷﻧﻭﺍﺭ‬
‫ﺍﻟﻁﺑﻳﻌﻳّﺔ ﻟﻠﻌﻘﻝ‪ ،‬ﻛﺎﻥ ﻣﻥ ﺍﻟﻼّﺯﻡ ﺃﻥ ﻳﻘ ّﺩﻡ ﻟﻬﻡ ﺧﻁﺎﺑﺎ ﻣﻼﺋﻣﺎ‬
‫ﺷﺭﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ ﺍﻟّﺗﻲ‬ ‫ﻳﺣﻔّﺯﻫﻡ ‪ -‬ﻋﺑﺭ ﺍﻟﺗﻭ ّﺩﺩ ﻟﻬﻡ‪ -‬ﻋﻠﻰ ﺍ ّﺗﺑﺎﻉ ﺍﻟ ّ‬
‫‪٧٥‬‬
‫ﺗﺗﻠ ّﺧﺹ ﻓﻲ ﻣﻣﺎﺭﺳﺔ ﺍﻟﻌﺩﻝ ﻭﺍﻹﺣﺳﺎﻥ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ‪ ،‬ﻳﻛﻭﻥ‬
‫ﻭﻗﻠﺑﻬﻡ ﺣ ّﺗﻰ‬ ‫ﻋﻘﻝ ﺍﻟﻌﺑﺭﺍﻧﻳّﻳﻥ »ﺍﻟﻣﺗﺻﻠّﺏ« ِ‬ ‫»ﻣﻭﺳﻰ« ﻗﺩ ﺗﺄﻗﻠﻡ ﻣﻊ ِ‬
‫ﻳﻭﻗﻅ ﻓﻳﻬﻡ ﺇﻧﺳﺎﻧﻳّﺗﻬﻡ‪ .‬ﺗﺑﺩﻭ ﺍﻟﻌﺑﺎﺭﺍﺕ ﺍﻟّﺗﻲ ﻳﺳﺗﺧﺩﻣﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻗﺎﺳﻳﺔ ﺟ ّﺩﺍ‪ ،‬ﻭﻟﻛ ّﻧﻬﺎ ﻟﻳﺳﺕ ﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ﺳﻭﻯ ﺍﺳﺗﻌﺎﺩﺓ ﻟﻠﻌﺑﺎﺭﺍﺕ‬
‫ﺍﻟّﺗﻲ ﺍﺳﺗﺧﺩﻣﻬﺎ » ﻣﻭﺳﻰ«ﻭﺍﻷﻧﺑﻳﺎء ﺍﻟﺗﻭﺭﺍﺗﻳّﻳﻥ ﺍﻟّﺫﻳﻥ ﻟﻡ ﻳﺗﻭﻗّﻔﻭﺍ‬
‫ﺷﻌﺏ ﻭﻣﻥ ﺍﻣﺗﻧﺎﻋﻪ ﻋﻥ ﺍﻻﻧﻔﺗﺎﺡ ﻗﻠﺑًﺎ‬ ‫ﺷﻛﻭﻯ ﻣﻥ ﺭﺫﺍﺋﻝ ﺍﻟ ّ‬ ‫ﻋﻥ ﺍﻟ ّ‬
‫ﻭﻋﻘﻼ ﻟﺗﻘﺑّﻝ ﺍﻷﻭﺍﻣﺭ ﺍﻹﻟﻬﻳّﺔ‪ .‬ﻭﻫﻧﺎ ﻳﺑﺗﻌﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛﺛﻳﺭﺍ ﻋﻥ‬ ‫ً‬
‫ﺍﻟﻘﺭﺍءﺓ ﺍﻟﺣﺎﺧﺎﻣﻳّﺔ ‪ ) Rabbinique‬ﻭﺣﺗﻰ ﺍﻟﻣﺳﻳﺣﻳّﺔ( ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ‬
‫ﻟﻠ ّﺗﻭﺭﺍﺓ ﻷ ّﻧﻪ ﻻ ﻳﺭﻯ ﻓﻲ ﺍﻧﺗﺧﺎﺏ ﺍﻟﺷﻌﺏ ﺍﻟﻌﺑﺭﻱّ ﻗﺭﺍﺭً ﺍ ﺇﻟﻬﻳّﺎ‪ ،‬ﺑﻝ‬
‫ﻣﻔﺗﻌﻠﺔ ﺫﺍﺕ ﻭﻅﻳﻔﺔ ﺑﻳﺩﺍﻏﻭﺟﻳّﺔ‪ ،‬ﺍﻟﻬﺩﻑ ﻣﻧﻬﺎ ﻫﻭ ﺃﻥ َﻳ ْﻔ َﻬ َﻡ‬ ‫ً‬ ‫ً‬
‫ﺭﻭﺍﻳﺔ‬
‫ﺷﺭﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ ﺍﻟّﺗﻲ ﺗﻛﻣﻥ ﻓﻲ ﺍﻟﻘﻭﺍﻧﻳﻥ‬ ‫ﺍﻟﻌﺑﺭﺍﻧﻳّﻭﻥ ﻭﺃﻥ ﻳﻁﺑّﻘﻭﺍ ﺍﻟ ّ‬
‫‪Le‬‬ ‫ﻟﻠﻁﺑﻳﻌﺔ‪ » :‬ﻣﺎ ﺃﻗﺻﺩﻩ ﺑﺣﻛﻭﻣﺔ ﷲ‬ ‫ّ‬ ‫ﺍﻷﺯﻟﻳّﺔ‬
‫‪ gouvernement de Dieu‬ﻫﻭ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻟﺛﺎﺑﺕ ﻭﺍﻷﺯﻟﻲّ‬
‫ﻟﻠﻁﺑﻳﻌﺔ‪ ،‬ﺃﻱ ﺑﻌﺑﺎﺭﺓ ﺃُﺧﺭﻯ ﺗﺳﻠﺳﻝ ﺍﻷﺷﻳﺎء ﺍﻟﻁﺑﻳﻌﻳّﺔ‪ .‬ﻭﺑﺎﻟﻔﻌﻝ ﻓﻘﺩ‬ ‫ّ‬
‫ﻟﻠﻁﺑﻳّﻌﺔ‬ ‫ﻗﻠﻧﺎ ﺃﻋﻼﻩ‪ ،‬ﻭﺑﻳّﻧﺎ ﻓﻲ ﻣﻭﺿﻊ ﺃﺧﺭ‪ ،‬ﺇﻥّ ﺍﻟﻘﻭﺍﻧﻳﻥ ﺍﻟﻛﻭﻧﻳّﺔ ّ‬
‫ﺍﻟّﺗﻲ ﻳﺣﺩﺙ ﺑﻣﻭﺟﺑﻬﺎ ﻛ ّﻝ ﺷﻲء ﻭﻳﻛﻭﻥ ﻣﺣ ّﺩﺩﺍ‪ ،‬ﻟﻳﺳﺕ ﺷﻳﺋﺎ ﺁﺧﺭ‬
‫ﺳﻭﻯ ﺍﻷﻭﺍﻣﺭ ﺍﻷﺯﻟﻳّﺔ ﻟ«)‪ .(61‬ﻣﺛﻝ ﻫﺫﺍ ﺍﻟﺗﺻﻭّ ﺭ ﻟ ﻭﻟﻌﻧﺎﻳﺗﻪ‬
‫ﻳﺗﻧﺎﻗﺽ ﺗﻣﺎﻣﺎ ﻣﻊ ﺍﻟﺗﺻﻭّ ﺭ ﺍﻟﺳّﺎﺋﺩ ﻟﺩﻯ ﺍﻟﻳﻬﻭﺩ ﻭﺍﻟﻣﺳﻳﺣﻳّﻳﻥ ﺍﻟّﺫﻳﻥ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﻳﺗﻣ ّﺗﻊ ﺑﺈﺩﺭﺍﻙ ﺣﺳّﻲﱟ ﻭﺑﺈﺭﺍﺩﺓ‬ ‫ﻳﺗﺧﻳّﻠﻭﻥ ﺇﻟﻬﺎ ً ﺧﺎﺭﺟً ﺎ ﻋﻥ ّ‬
‫ﺏ ﻣﺎ ﺑﻌﻳﻧﻪ ﺣ ّﺗﻰ ﻳﺗﺟﻠّﻰ ﻟﻪ ) ﺛ ّﻡ ﺑﻌﺩ‬ ‫ﻣﺛﻝ ﺍﻹﻧﺳﺎﻥ ﻭﻣﺗﻌﻠّ ًﻘﺎ ﺑﺷﻌ ٍ‬
‫ﺫﻟﻙ‪ ،‬ﻟﺩﻯ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪ ،‬ﻭﻭﻓﻕ ﻧﻣﻭﺫﺝ ﺍﻻﻧﺗﺧﺎﺏ ﻧﻔﺳﻪ‪ ،‬ﻳﻛﻭﻥ ﻟﻪ‬
‫ﺗﻌﻠّ ٌﻕ ﺧﺎﺹﱞ ﺑﻣﻌﺷﺭ ﺍﻟﻣُﻌﻣﱠﺩﻳﻥ ‪.(Le peuple des baptisés‬‬
‫ﺍﻟﺗﻣﺛﻼﺕ ﺍﻟﺗﺷﺑﻳﻬﻳّﺔ ‪Anthropomorphiques‬‬ ‫ّ‬ ‫ﺇﻥّ ﻣﺻﺩﺭﻫﺫﻩ‬
‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺍﻟﺧﻭﻑ ﻭﺍﻟﺟﻬﻝ‪ .‬ﻭﻫﻭ ﻣﺎ ﺳﻳﺳﻌﻰ‬
‫‪٧٦‬‬
‫»ﻓﺭﻭﻳﺩ« ‪ Freud‬ﻣﻥ ﺑﻌﺩﻩ ﺑﺑﺿﻌﺔ ﻗﺭﻭﻥ ﺇﻟﻰ ﺑﻳﺎﻧﻪ ﻋﻧﺩ ﺭﺑﻁﻪ‬
‫ﺍﻟﻌﺎﻟﻡ ﻭﻛﻠّﻲّ‬ ‫ّ‬
‫ﺍﻟﺗﻣﺛﻼﺕ » ﺍﻟﻁﻔﻭﻟﻳّﺔ« ﻹﻟ ٍﻪ ﻳﻛﻭﻥ ﺧﺎﺭﺝ‬ ‫ﺑﻳﻥ ﻫﺫﻩ‬
‫ِ‬
‫ﺍﻟﻘﺩﺭﺓ ﻭﻣﺣﺑّﺎ ﻭﺭﺍﻋﻳًﺎ ‪ ،Protecteur‬ﻭﺣﺎﻟﺔ ﺍﻧﻌﺩﺍﻡ ﺍﻟﺳّﻧﺩ ﺍﻟّﺗﻲ‬
‫ﻳﺷﻌﺭ ﺑﻬﺎ ﺍﻟﻁﻔﻝ ﻭﻫﻭ ﺑﺻﺩﺩ ﺍﻟﻭﻋﻲ ﺑﺧﻁﻭﺭﺓ ﺍﻟﻌﺎﻟﻡ ﻭﺑﺄ ّﻧﻪ‬
‫ﺳﻳﻣﻭﺕ ﻳﻭﻣًﺎ‪ ،‬ﻭﺃﻥّ َﻭﺍﻟِ َﺩﻳْﻪ ﻟﻳﺳﺕ ﻟﻬﻣﺎ ﺍﻟﻘﺩﺭ َﺓ ﺍﻟﻛﺎﻓﻳﺔ ﻋﻠﻰ‬
‫ِﺣ َﻣﺎ َﻳ ِﺗ ِﻪ)‪ .(62‬ﻭﺭﻏﻡ ﺃﻥّ ﺗﻔﻛﻳﺭ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻣﺛﻠﻣﺎ ﺳﻧﺭﻯ ﻻﺣﻘﺎ‪،‬‬
‫ﺃﻗ ّﻝ ﻣﺎﺩﻳّﺔ ﺑﻛﺛﻳﺭ ﻣﻥ ﻓﻛﺭ » ﻓﺭﻭﻳﺩ«‪ ،‬ﻓﺈﻥّ ﺫﻟﻙ ﻫﻭ ﺑﺎﻟﺿّﺑﻁ ﻣﺎ‬
‫ﻛﺎﻥ ﻗﺩ ﺑّﻳﻧﻪ‪ .‬ﻭﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﺫﻟﻙ ﻧﻔﻬﻡ ﺟﻳّﺩﺍ ﻛﻳﻑ ﺃﻥّ ﻭﺟﻭﺩ ﻫﺫﻩ‬
‫ﺍﻷﻓﻛﺎﺭ ﻓﻲ ﺫﻫﻧﻪ ﺑﺻﻭﺭﺓ ﺟﻧﻳﻧﻳّﺔ ﻗﺑﻝ ﺑﺿﻊ ﺳﻧﻭﺍﺕ ﻣﻥ ﻛﺗﺎﺑﺔ‬
‫ﺍﻟﺭّﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ‪ -‬ﻣﺛﻠﻣﺎ ﻫﻭ ﻣ َُﺭ ّﺟ ٌﺢ ‪ ، -‬ﻫﻭ ﺍﻟّﺫﻱ‬
‫ﺗﺳّﺑﺏ ﻓﻲ ﻁﺭﺩﻩ ﺑﺗﻠﻙ ﺍﻟﺻّﻭﺭﺓ ﺍﻟﻌﻧﻳﻔﺔ ﻣﻥ ّ‬
‫ﺍﻟﻁﺎﺋﻔﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪.‬‬

‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺅﺟّﺞ ﺧﻁﻭﺭ َﺓ ﻭﺿﻌِﻪ‬

‫ﺷﻌﺏ ﺍﻟﻌﺑﺭﻱّ ‪ .‬ﻭﻟﻛﻥ ﺭﻏﻡ‬ ‫ﻋﻧﺩﻣﺎ ﻳﻌﻣ ُّﻕ ﺍﻟﺳّﺅﺍ َﻝ ﺣﻭﻝ ﺍﻧﺗﺧﺎﺏ ﺍﻟ ّ‬
‫ﺍﻟﻁﺎﺑﻊ ﺍﻟﺑﻳﺩﺍﻏﻭﺟﻲّ ﻭﺍﻟﻧﺳﺑﻲّ ﺍﻟﺻّﺭﻑ ﻟﻬﺫﻩ ﺍﻟﻔﻛﺭﺓ‪ ،‬ﻓﺈ ّﻧﻪ‬ ‫ﺃ ّﻧﻪ ﻳﺑﻳّﻥ ّ‬
‫ﻻ ﻳﻧﻔﻳﻬﺎ ﺗﻣﺎﻣﺎ‪ .‬ﻓﻔﻲ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﻫﻭ ﻳﻌﺗﺑﺭ ﺃﻥّ ﻣﺎ ﻳﻧﻔﺭﺩ ﺑﻪ ﺍﻟﺷﻌﺏ‬
‫ﺍﻟﻌﺑﺭﻱّ ) ﻭﻫﻭ ﻣﺎ ﺟﻌﻠﻪ ﻳﺗﻛﻠﻡ ﻋﻥ » ﺍﻧﺗﺧﺎﺏ«( ﺑﺣﺳﺏ ﺍﻷﻭﺍﻣﺭ‬
‫ﻳﺗﻣﺛﻝ ﻓﻘﻁ ﻓﻲ ﺍﻟﺳّﻌﺎﺩﺓ ﺍﻟﺩﻧﻳﻭﻳّﺔ‬‫ﺍﻟﻁﺑﻳﻌﺔ(‪ّ » ،‬‬‫ﺍﻹﻟﻬﻳّﺔ ) ﺃﻭ ﻗﻭﺍﻧﻳﻥ ّ‬
‫ﻟﺩﻭﻟﺗﻪ ﻭﻓﻲ ﺍﻟﻣﺯﺍﻳﺎ ﺍﻟﻣﺎﺩﻳّﺔ«)‪ .(63‬ﻭﻳُﺭﻳﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬
‫ﺍﻟﻭﺍﻗﻊ‪ » ،‬ﺑﺎﺳﺗﺣﺿﺎﺭﻩ ﻟﻠﻧﺑﻭءﺍﺕ ﺍﻟ ّﺗﻭﺭﺍﺗﻳّﺔ‪ ،‬ﺃﻥ ﻳﻭﺿّﺢ ﻛﻭﻥ‬
‫ﺷﻲء ﺍﻟﻭﺣﻳﺩ ﺍﻟّﺫﻱ َﻭ َﻋ َﺩ ﺑﻪ ﷲُ ﺍﻵﺑﺎ َء ﻫﻭ ﺗﻛﻭﻳﻥ ﺩﻭﻟﺔ ﻗﻭﻳّﺔ‬ ‫ﺍﻟ ّ‬
‫ﺷﻌﺏ«‪.‬‬ ‫ﺷﺭﻳﻌﺔ ﻭﺿﺎﻣﻧﺔ ﻟﻸﻣﻥ ﺍﻟﻣﺎﺩﻱّ ﻟﻠ ّ‬ ‫ﺗﻛﻭﻥ ﻣﺅﺳّﺳﺔ ﻋﻠﻰ ﺍﻟ ّ‬
‫ّﻳﻥ ﺑﺷﻲء ﻣﻘﺎﺑﻝ ﻁﺎﻋﺗﻬﻡ ﺳﻭﻯ ﺑﺎﻟ ّﺩﻭﺍﻡ‬ ‫ﺇﻥّ ﺍﻟ ّ‬
‫ﺷﺭﻳﻌﺔ ﻻ َﺗ ِﻌ ُﺩ ﺍﻟﻌﺑﺭﺍﻧﻳ َ‬
‫‪٧٧‬‬
 ‫ﺍﻟﺳّﻌﻳﺩ ﻟﺩﻭﻟﺗﻬﻡ ﻭﺑﺎﻟﻣﺯﺍﻳﺎ ﺍﻷﺧﺭﻯ ﻟﻬﺫﻩ ﺍﻟﺣﻳﺎﺓ‪ .‬ﻭﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ‪،‬‬
‫ﻓﺈ ّﻧﻬﺎ ﺗﺗﻭﻋّﺩﻫﻡ ﺑﺧﺭﺍﺏ ﺍﻟ ّﺩﻭﻟﺔ ﻭﺑﺄﻓﻅﻊ ﺍﻟﻛﻭﺍﺭﺙ ﺇﺫﺍ ﻣﺎ َﻋ َ‬
‫ﺻ ْﻭﻫﺎ‬
‫ﻭﻧﻛﺛﻭﺍ ﺍﻟﻌﻬﺩ«)‪ .(64‬ﻭﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻳﻛﻭﻥ ﺍﻻﻧﺗﺧﺎﺏُ ﺟﻣﺎﻋﻳّﺎ‬
‫ﻭﺯﻣﻧﻳّﺎ ﺑﻝ ﻭﻣﺅﻗّﺗﺎ‪ :‬ﻓﻔﻛﺭﺓ ﺍﻻﻧﺗﺧﺎﺏ ﻓﻘﺩﺕ ﻣﻌﻧﺎﻫﺎ ﺗﻣﺎﻣﺎ ﻣﻧﺫ‬
‫ﺍﻧﻬﻳﺎﺭ ﺍﻟ ّﺩﻭﻟﺔ ﺍﻟﺛﻳﻭﻗﺭﺍﻁﻳّﺔ ﻹﺳﺭﺍﺋﻳﻝ ﻗﺑﻝ ‪ 2500‬ﺳﻧﺔ‪ .‬ﻭﻟﻡ ﻳﻌﺩ‬
‫ﺍﻟﻳﻬﻭﺩ ﻣﻧﺫ ﺗﻠﻙ ﺍﻟﻠّﺣﻅﺔ ﻣﻁﺎﻟﺑﻳﻥ ﺑﺎﻻﻣﺗﺛﺎﻝ ﻟﻣﺑﺎﺩﺉ ﺷﺭﻳﻌﺔ‬
‫»ﻣﻭﺳﻰ« ﻭﻟﻛ ّﻧﻬﻡ ﺃﺻﺑﺣﻭﺍ ﻣﻁﺎﻟَﺑﻳﻥ ﻣﺛﻠﻬﻡ ﻓﻲ ﺫﻟﻙ ﻛﻣﺛﻝ ﻛ ّﻝ‬
‫ﺍﻟﺑﺷﺭ ﺑﺎﻻﻣﺗﺛﺎﻝ ﻟﻣﺑﺎﺩﺉ ﺍﻟﻌﻘﻝ ﺍﻟﻁﺑﻳﻌﻲّ ﺍﻟّﺫﻱ ُﻳ ْﻣﻠِﻲ ﻋﻠﻳﻬﻡ ﺳﻠﻭ ًﻛﺎ‬
‫ﻋﺎﺩﻻ ﻭﺣﺳﻧﺎ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ ﺍﻹﻟﻬﻲّ ›ﺍﻟﻣﻧﻘﻭﺵ ﻓﻲ ﻗﻠﻭﺑﻧﺎ‹)‪.(65‬‬

‫ﻳُﻧﻬﻲ » ﺳﺑﻳﻧﻭﺯﺍ« ﺗﻔﻛﻳﺭﻩ ﻓﻲ ﺍﻟﻧﺑﻭّ ﺓ ﻣﺅ ّﻛﺩﺍ ﻋﻠﻰ ﺿﺭﻭﺭﺓ‬

‫ﻣﻌﺭﻓﺔ ﺣﻘﻳﻘﻳ ًّﺔ‬
‫ً‬ ‫ً‬
‫ﻣﻔﻬﻭﻣﺔ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ‬ ‫ﺷﺭﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ‪،‬‬ ‫ﺍﻟﺗﻣﻳﻳﺯ ﺑﻳﻥ ﺍﻟ ّ‬
‫ﻣﻔﻬﻭﻣﺔ ﻋﻠﻰ ﺃ ّﻧﻬﺎ ﻗﻭﺍﻋ ٌﺩ ﻭﺇﻣﻼءﺍﺕ‬ ‫ً‬ ‫ﺷﺭﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ‬‫ﻭﻣﺣﺑ ًّﺔ ﻟ‪ ،‬ﻭﺍﻟ ّ‬
‫ﺷﺭﻳﻌﺔ‬ ‫ﺩﻳﻧﻳّﺔ ] ﺗﺗﺟﺳّﺩ[ ﺑﺗﻭﺳّﻁ ﺍﻟﻌﺑﺎﺩﺍﺕ ﻭﺍﻻﺣﺗﻔﺎﻻﺕ ﺍﻟﺩﻳﻧﻳّﺔ‪ .‬ﺇﻥّ ﺍﻟ ّ‬
‫ﺍﻟﻁﻘﻭﺱ‬ ‫ّ‬ ‫ﺍﻹﻟﻬﻳّﺔ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﺣﺳﺏ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻳﺳﺕ ﺍ ّﺗﺑﺎﻉ‬
‫ﻭﺍﻟﻌﺑﺎﺩﺍﺕ ﻭﻟﻛ ّﻧﻬﺎ ﺍﻟﺳّﻌﻲ ﺇﻟﻰ ﺍﻟﺧﻳﺭ ﺍﻷﺳﻣﻰ ‪souverain bien‬‬
‫ﻭﺇﻟﻰ ﺍﻟﺑﻬﺟﺔ ﺍﻟّﺗﻲ ﺗﺗﺄ ّﺗﻰ ﻟﻧﺎ ﻣﻥ ﺍﻟﻣﻌﺭﻓﺔ ﻭﻣﻥ ﺣﺏّ ﷲ‪ .‬ﻫﺫﺍ ﻫﻭ‬
‫ﺍﻟﻣﺣﻭﺭ ﺍﻷﺳﺎﺳﻲّ ﺍﻟّﺫﻱ ﺳﻳﺗﻭّ ﺝ ﺑﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪،‬‬
‫ﻣﺛﻠﻣﺎ ﺳﻧﺭﻯ ﻻﺣﻘﺎ‪ ،‬ﻭﻟﻛ ّﻧﻧﺎ ﺳﻧﻧﻁﻠﻕ ﻣﻧﺫ ﺍﻵﻥ ﻓﻲ ﺷﺭﺣﻪ ﻁﺎﻟﻣﺎ‬
‫ﺃ ّﻧﻪ ﻳﺛﻳﺭﻩ ﻓﻲ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ .‬ﻓﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ‬
‫ﺑﺄﻥّ‬ ‫ﺍﻟﻣﻌﺭﻭﻑ‬ ‫ﺍﻷﺭﺳﻁﻲّ‬ ‫ﺍﻟﻘﻭﻝ‬ ‫ﺍﺳﺗﺣﺿﺎﺭ‬
‫ﺍﻟﺫﻫﻥ‪ ) entendement‬ﺃﻱ ﺍﻟ ّﻧﻭﺱ ‪ noos‬ﺍﻹﻏﺭﻳﻘﻲ‪ ،‬ﺍﻟّﺫﻱ‬ ‫ّ‬
‫ﻳﻣﻛﻧﻧﺎ ﺗﺭﺟﻣﺗﻪ ﺃﻳﺿﺎ ﺑـ‪ = esprit‬ﺭﻭﺡ‪/‬ﺃﻱ ﻋﻘﻝ( ﻫﻭ ﺃﻓﺿﻝ ِﻗﺳْ ٍﻡ‬
‫‪٧٨‬‬
‫ﻓﻳﻧﺎ‪ ،‬ﻳﻛﻭﻥ ﺧﻳﺭﻧﺎ ﺍﻷﺳﻣﻰ ﻭﺳﻌﺎﺩﺗﻧﺎ ﺍﻷﻛﺑﺭ ﻫﻣﺎ ﻛﻣﺎﻝ‬
‫ﻋﻘﻠﻧﺎ)‪ .(66‬ﻓﻘﺩ ﺃﻗ ّﺭ » ﺃﺭﺳﻁﻭ« ﻣﻧﺫ ﺍﻟﻘﺩﻡ ﺃﻥّ ﺍﻟﺗﺄﻣّﻝ ﺍﻹﻟﻬﻲّ ‪،‬‬
‫ﺑﻣﻌﻧﻰ ﺫﻟﻙ ﺍﻟ ّﻧﺷﺎﻁ ﺍﻟﻣﻛﺗﻣﻝ ﻟﻌﻘﻠﻧﺎ‪ ،‬ﻫﻭ ﻣﺎ ﻳﺗﻳﺢ ﻟﻧﺎ ﺇﺩﺭﺍﻙ ﺍﻟﺳّﻌﺎﺩﺓ‬
‫ﺍﻟﻘﺻﻭﻯ‪ .‬ﺃﻣّﺎ »ﺳﺑﻳﻧﻭﺯﺍ« ﻓﺈ ّﻧﻪ ﻳﺗﻣﺎﺩﻯ ﻓﻲ ﺗﻌﻣﻳﻕ ﺫﻟﻙ ﻗﺎﺋﻼ »ﺇﻥّ‬
‫ﻣﺎ ﻳﻛﻣﻥ ﻓﻳﻪ ﺧﻳﺭﻧﺎ ﺍﻷﺳﻣﻰ ﻭﺑﻬﺟﺗﻧﺎ ﻫﻭ ﺍﻟﻣﻌﺭﻓﺔ ﻭﻣﺣﺑّﺔ‬
‫ﷲ«)‪ .(67‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈﻥّ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻹﻟﻬﻲّ ﺍﻟﻣﻧﻘﻭﺵ ﻓﻲ ﻋﻘﻠﻧﺎ ﻭﻗﻠﺑﻧﺎ‬
‫ﺏ ﻣّﺎ ﻭﻟﻛﻥ ﻟﻛﻭﻥ ﻫﺫﻩ‬ ‫ﻳﺗﻣﺛﻝ ﻓﻲ ﻣﺣﺑّﺔ ﷲ‪ ،‬ﻟﻳﺱ ﺧﻭ ًﻓﺎ ﻣﻥ ﻋﻘﺎ ٍ‬ ‫ّ‬
‫ﻳﻣﺛﻼﻥ » ﺍﻟﻐﺎﻳﺔ ﺍﻟﻧﻬﺎﺋﻳّﺔ ﻭﺍﻟﻬﺩﻑ ﻣﻥ ﻛ ّﻝ‬ ‫ﺍﻟﻣﻌﺭﻓﺔ ﻭﻫﺫﺍ ﺍﻟﺣﺏّ ّ‬
‫ﺍﻟﻁﺭﻳﻕ ﺍﻟّﺫﻱ ﻳﺻﻝ ﺑﻭﺍﺳﻁﺗﻪ‬ ‫ّ‬ ‫ﺍﻷﻓﻌﺎﻝ ﺍﻹﻧﺳﺎﻧﻳّﺔ«)‪ .(68‬ﺇﻥّ‬
‫ﺍﻟﻔﻳﻠﺳﻭﻑ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻣﻌﺭﻓﺔ ﻭﺇﻟﻰ ﻫﺫﺍ ﺍﻟﺣﺏّ ﻟ ﻫﻭ ﻣﻌﺭﻓﺔ‬
‫ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﻭﻗﻭﺍﻧﻳﻧﻬﺎ‪.‬‬
‫ﻭﻟﻛﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻌﺗﺭﻑ ﺑﺄﻥّ ﻓﺋﺔ ﻗﻠﻳﻠﺔ ﻣﻥ ﺍﻟﺑﺷﺭ ﻓﻘﻁ ﺗﺗﻭﺻّﻝ‬
‫ﺇﻟﻰ ﺫﻟﻙ‪ ،‬ﻭﻫﻭ ﻣﺎ ﻳﺟﻌﻝ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻘ ّﺩﺳﺔ ﺿﺭﻭﺭﻳّﺔ ﻟﻺﻧﺳﺎﻥ‪:‬‬
‫ﻓﺭﻏﻡ ﺃ ّﻧﻬﺎ ﻻ ﺗﺗﻳ ُﺢ ﻟﻪ ﺍﻟﻐﺑﻁﺔ ﺍﻟﻘﺻﻭﻯ ﺍﻟّﺗﻲ ﻳﻛﻔﻠﻬﺎ ﺍﻟﺗﺄﻣّﻝ ﺍﻹﻟﻬﻲّ ‪،‬‬
‫ﻓﺈ ّﻧﻬﺎ ﻋﻠﻰ ﺍﻷﻗ ّﻝ ﺗﻘ ّﺩﻡ ﻟﻪ ﻗﻭﺍﻋ َﺩ ﺳﻠﻭﻙٍ ﺿﺭﻭﺭ ّﻳ ٍﺔ ﻟﻠﺣﻳﺎﺓ‬
‫ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ‪ ،‬ﻭﺧﺻﻭﺻﺎ ﻟﻣﻣﺎﺭﺳﺔ ﺍﻟﻌﺩﻝ ﻭﺍﻹﺣﺳﺎﻥ‪ .‬ﻭﺑﻬﺫﺍ‬
‫ﺍﻟﻣﻌﻧﻰ ﻧﺟﺩﻩ ﻳﻣﻳّﺯ ﺑﻳﻥ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻹﻟﻬﻲّ » ﺍﻟّﺫﻱ ﻳﻛﻭﻥ ﻓﻁﺭﻳّﺎ ﻓﻲ‬
‫ِﺵ ﻓﻳﻪ ﻧﻘ ًﺷﺎ«)‪،(69‬‬ ‫ﺍﻟﻌﻘﻝ ﺍﻟﺑﺷﺭﻱّ ﻭﺍﻟّﺫﻱ ﻳﺑﺩﻭ ﻛﻣﺎ ﻟﻭ ﺃ ّﻧﻪ ﻗﺩ ُﻧﻘ َ‬
‫ﺃﻱ ﺫﻟﻙ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻟّﺫﻱ ﻳﻘﻭﺩ ﺇﻟﻰ ﺍﻟﺑﻬﺟﺔ‪ ،‬ﻭﺍﻟﻘﺎﻧﻭﻥ ﺍﻟ ّﺩﻳﻧﻲّ ﺍﻟّﺫﻱ‬
‫ﻳﺭﻣﻲ ﺇﻟﻰ ﺗﺭﺑﻳﺔ ﺍﻹﻧﺳﺎﻥ ﻋﺑﺭ ﺃﻭﺍﻣﺭ ﻣﺣ ّﺩﺩ ٍﺓ ﺑﻬﺩﻑ ﻣﻣﺎﺭﺳﺔ‬
‫ﺇﺭﺳﺎء ﺍﻟﺣﺏّ ﻭﺍﻟﻌﺩﻝ‪.‬‬

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‫ﻭﺍﻟﻁﻘﻭﺱ ﺍﻟﺩﻳﻧﻳّﺔ‬ ‫ّ‬ ‫ﻭﻳﺑﻳّﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥّ ﻫﺩﻑ ﺍﻻﺣﺗﻔﺎﻻﺕ‬
‫ﺏ ﻣﻥ » ﺍﻟﻌﺑﻭﺩﻳّﺔ ﺍﻟﻁﻭﻋﻳّﺔ«‪ ،‬ﺑﻣﻌﻧﻰ‬ ‫ﺽ ﺿﺭ ٍ‬ ‫ّ‬
‫ﻳﺗﻣﺛﻝ ﻓﻲ َﻓﺭْ ِ‬
‫»ﺟﻌﻝ ﺍﻟﺑﺷﺭ ﻻ ﻳﺳﻠﻛﻭﻥ ﺃﺑ ًﺩﺍ ﺑﻣﻭﺟﺏ ﺃﻭﺍﻣﺭﻫﻡ ﺍﻟﺧﺎﺻّﺔ‪ ،‬ﻭﻟﻛﻥ‬
‫ﺑﻣﻭﺟﺏ ﺃﻭﺍﻣﺭ ﺍﻵﺧﺭﻳﻥ ﺩﺍﺋﻣﺎ«)‪ ،(70‬ﻭﺫﻟﻙ ﺣ ّﺗﻰ ﻳﺗ ّﻡ ﺗﺣﻔﻳﺯ‬
‫ﺍﻟﺣﻳﺎﺓ ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ‪ .‬ﻭﻫﻭ ﻳﺫﻛﺭ ﺃﻣﺛﻠﺔ ﻋﻠﻰ ﺫﻟﻙ ﻁﻘﻭﺳًﺎ ﻣﺳﻳﺣﻳ ًّﺔ‬
‫)ﻣﺛﻝ ﺍﻟ ّﺗﻌﻣﻳﺩ ﻭﺍﻟﺻّﻼﺓ ﻭﺍﻟﺣﻔﻼﺕ… ﺍﻟﺦ‪ (.‬ﺗ ّﻡ ﺇِﺭْ َﺳﺎﺅُ َﻫﺎ ﻣﻥ ِﻗ َﺑ ِﻝ‬
‫ﺗﻭﻅﻔﻬﺎ ﺍﻟﻛﻧﻳﺳﺔ‬ ‫ّ‬ ‫ﺕ ﺧﺎﺭﺟ ّﻳ ٍﺔ‬
‫ﺍﻟﻣﺳﻳﺢ ﻭﺍﻟﺣﻭﺍﺭﻳّﻳﻥ ﺑﻣﺛﺎﺑﺔ » ﻋﻼﻣﺎ ٍ‬
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‫ﺍﻟﻛﻭﻧﻳّﺔ‪ ،‬ﻭﻟﻳﺱ ﻛﺄﺷﻳﺎء ﺗﺳﺎﻋﺩ ﻋﻠﻰ ﺗﺣﻘﻳﻕ ﺍﻟﺑﻬﺟﺔ ﺃﻭ ﻳﻛﻭﻥ ﻟﻬﺎ‬
‫ﻓﻲ ﺫﺍﺗﻬﺎ ﻁﺎﺑﻊ ﻣﻘ ّﺩﺱ‪ » .‬ﻭﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ‪ ،‬ﻣﺛﻠﻣﺎ ﻳﺳﺗﺧﻠﺹ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻣﺳﺗﺣﺿﺭً ﺍ ﻋﺑﺎﺭﺍﺕ » ﻳﺳﻭﻉ« ﻭ»ﺑﻭﻟﺱ«)‪،(71‬‬
‫ﻓﺈ ّﻧﻧﺎ ﻧﺣﻛﻡ ﻋﻠﻰ ﺍﻹﻧﺳﺎﻥ ﺑﺎﻟﻧﺗﺎﺋﺞ ﺍﻟّﺗﻲ ﻳﺣﻘّﻘﻬﺎ‪ :‬ﻓﺫﺍﻙ ﺍﻟّﺫﻱ »ﻳﺻﻝ‬
‫ﺇﻟﻰ ﺗﺣﻘﻳﻕ ﺃﻫﺩﺍﻑ ﻣﺛﻝ ﺍﻟﺣﺏّ ﻭﺍﻟﻐﺑﻁﺔ ﻭﺍﻟﺳّﻼﻡ ﻭﺗﻭﺍﺯﻥ ﺍﻟ ّﻧﻔﺱ‬
‫ﻭﺍﻟﻁﻳﺑﺔ ﻭﺍﻹﻳﻣﺎﻥ ﺍﻟﺻّﺎﺩﻕ ﻭﺍﻟﻠّﻁﻑ‬ ‫ّ‬ ‫‪l’égalité d’âme‬‬
‫ﻭﺍﻟﺑﺭﺍءﺓ ﻭﺍﻟﺗﺣ ّﻛﻡ ﻓﻲ ﺍﻟ ّﻧﻔﺱ‪ […] ،‬ﻭﻛﺫﻟﻙ ﻣﻥ ﻳﻛﻭﻥ ﻗﺩ ﺍﻛﺗﺳﺏ‬
‫ﺍﻟﻣﻌﺭﻓﺔ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ‪ Raison‬ﻭﺣﺩﻩ ﺃﻭ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻛﺗﺎﺏ‬
‫ﺍﻟﻣﻘ ّﺩﺱ ﻭﺣﺩﻩ‪ ،‬ﻳﻛﻭﻥ ﻗﺩ ﺍﻛﺗﺳﺏ ﺍﻟﻣﻌﺭﻓﺔ ﺣﻘّﺎ ﻋﺑﺭ ﷲ ﻭﻳﻛﻭﻥ‬
‫ﺑﺎﻟ ّﺗﺎﻟﻲ ﻣﺗﻣ ّﺗﻌﺎ ﺑﺎﻟﺑﻬﺟﺔ«)‪.(72‬‬

‫ﻳﻠﺗﻔﺕ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﻣﺳﺄﻟﺔ ﺍﻟﻣﻌﺟﺯﺍﺕ ﺍﻟّﺗﻲ ﻳُﺫ ﱢﻛ ُﺭ‬
‫ﺑﻭﻅﻳﻔﺗﻬﺎ ﺍﻟﺩﻻﻟﻳّﺔ ] ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﻋﻼﻣﺔ[‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻳﺭﻯ ﺃ ّﻧﻪ ﻣﻥ ﺍﻟﺧﻁﺄ‬
‫ً‬
‫ﻣﻧﺎﻗﺿﺔ ﻟﻠﻘﻭﺍﻧﻳﻥ ﺍﻟﻁﺑﻳﻌﻳّﺔ‪ » :‬ﻓﺈﺫﺍ‬ ‫ﺗﻣﺎﻣﺎ ﺍﻋﺗﺑﺎﺭﻫﺎ ﺃﻓﻌﺎﻻً ﺇﻟﻬﻳ ًّﺔ‬
‫ﻗﺑﻠﻧﺎ ﺑﺄﻥّ ﷲ ﻳﻔﻌﻝ ﺿ ّﺩ ﺍﻟﻘﻭﺍﻧﻳﻥ ﺍﻟﻁﺑﻳﻌﻳّﺔ‪ ،‬ﺳﻧﺿﻁ ّﺭ ﺇﻟﻰ ﺍﻟﻘﺑﻭﻝ‬
‫ﺃﻳﺿﺎ ﺑﺄ ّﻧﻪ ﻳﻔﻌﻝ ﺿ ّﺩ ﻁﺑﻳﻌﺗﻪ ﺍﻟﺧﺎﺻّﺔ‪ ،‬ﻭﺍﻟﺣﺎﻝ ﺃ ّﻧﻪ ﻟﻳﺱ ﺛﻣّﺔ‬
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‫ﺃﻛﺑﺭ ﻣﻥ ﺫﻟﻙ«)‪ .(73‬ﺇﻥّ ﺍﻷﺣﺩﺍﺙ ﺍﻟﺧﺎﺭﻗ َﺔ ﺍﻟّﺗﻲ ﺗﺗﺣ ّﺩﺙ‬ ‫َ‬ ‫ﺗﻧﺎﻗﺽ‬
‫ﺙ ﺣﻘّﺎ‪ ،‬ﻭﻳﺟﺩﺭ ﺇﺫﻥ ﻗﺭﺍءﺗﻬﺎ‬ ‫ﻋﻧﻬﺎ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻘ ّﺩﺳﺔ‪ ،‬ﺇﻣّﺎ ﺃ ّﻧﻬﺎ ﻟﻡ َﺗﺣْ ُﺩ ْ‬
‫ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﺳﺭﺩﻳّﺎﺕ ﺭﻣﺯﻳّﺔ‪ ،‬ﻭﺇﻣّﺎ ﺃ ّﻧﻬﺎ ﻭﻗﻌﺕ ﻓﻌﻼ‪ ،‬ﻭﻟﻛﻥّ ﺍﻟﻌﻘﻝ‬
‫ﺍﻟﺑﺷﺭﻱّ ﺳﻳﻛﻭﻥ ﻗﺎﺩﺭﺍ ﺣﺗﻣﺎ ﻳﻭﻣﺎ ﻣّﺎ ﻋﻠﻰ ﺗﻔﺳﻳﺭﻫﺎ‪.‬‬

‫ﻳﺗﻔﺭّﻍ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ﻟﺩﺭﺍﺳﺔ ﺍﻟﻣﻧﻬﺞ ﺍﻟﻣﺧﺻّﺹ‬

‫ﻟﺗﺄﻭﻳﻝ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ ﺩﺭﺍﺳﺔ ﻣﻌﻣّﻘﺔ‪ .‬ﻭ َﻳﻔﺗﺗِﺢ ﺍﻟﻔﺻﻭ َﻝ ﺍﻷﺧﻳﺭ َﺓ‬
‫ﻭﺍﻟﻼﻫﻭﺗﻳّﻳﻥ ﻭﺍﻟﺳﻠّﻁﺎﺕ‬ ‫ّ‬ ‫ﻣﻥ ﺍﻟﻛﺗﺎﺏ ﺑﺣﻣﻠ ٍﺔ ﻗﻭ ّﻳ ٍﺔ ﺿﺩ ﺍﻹﻛﻠﻳﺭﻭﺱ‬
‫ﺍﻟﺩﻳﻧﻳّﺔ ﺍﻟّﺗﻲ ﺗﺳﺗﺧﺩﻡ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻘ ّﺩﺳﺔ ﻭﺗﺅﻭّ ﻟﻬﺎ ﻟﺗﻘﻭﻳﺔ ﺳﻠﻁﺎﺗﻬﺎ‬
‫ﻭﺗﻭﺳﻳﻊ ﻧﻁﺎﻕ ﻧﻔﻭﺫﻫﺎ ﻋﻠﻰ ﺍﻟﺑﺷﺭ‪ » :‬ﺇﻥّ ﻣﺎ ﻳﺟﻌﻝ ﻣﻥ ﺍﻟ ّﺩﻳﻥ‬
‫ﺩﻓﺎﻋًﺎ ﻋﻥ ﺃﺷﻳﺎء ﻳﺻﻧﻌﻬﺎ ﺍﻟﺑﺷﺭ ﻭﻟﻳﺱ ﺍﻣﺗﺛﺎﻻ ﻟﺗﻌﺎﻟﻳﻡ ﺍﻟﺭّﻭﺡ‬
‫ﺍﻟﻘﺩﺱ‪ ،‬ﻭﻣﺎ ﻳﻛﺭّﺳ ُﻪ ﻟﻧﺷﺭ ﺍﻟﺣﺭﺏ ﻭﺍﻟﻛﺭﺍﻫﻳّﺔ ﺍﻷﻛﺛﺭ ﻗﺳﻭﺓ ﺑﻳﻥ‬
‫ﺑﺩﻻ ﻣﻥ ﺃﻥ‬ ‫ﺍﻟﺑﺷﺭ ﻭﺭﺍء ﻗﻧﺎﻉ ﻣﻥ ﺍﻟﺣﻣﺎﺳﺔ ﻭﺍﻟﻣﺷﺎﻋﺭ ﺍﻟﻣﻠﺗﻬﺑﺔ ً‬
‫ﻳﻛﻭﻥ ﻧﺷﺭً ﺍ ﻟﻠﺣﺏّ ‪ ،‬ﻫﻭ ﻣﺧﻁﻁ ﺧﺑﻳﺙ«)‪ .(74‬ﻭﻓﻲ ﻋﺻﺭﻧﺎ ﻫﺫﺍ‬
‫ﺍﻟّﺫﻱ ﻳﺷﻬﺩ ﺍﻧﻔﻼﺗﺎ ﺟﺩﻳﺩﺍ ﻟﻠﻣﺷﺎﻋﺭ ﺍﻟﺩﻳﻧﻳّﺔ ﻭﺍﻟﻣﺫﺍﺑﺢ ﺿ ّﺩ ﺍﻷﺑﺭﻳﺎء‬
‫ﻳﺗ ّﻡ ﺍﻗﺗﺭﺍﻓﻬﺎ ﺑﺎﺳﻡ ﷲ‪ ،‬ﻳﺛﻳﺭ ﻛﻼﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﺫﺍ ﺍﻧﺗﺑﺎﻫﻧﺎ ﻧﻅﺭﺍ‬
‫ﻟﺗﻁﺎﺑﻘﻪ ﺍﻟﺷﺩﻳﺩ ﻣﻊ ﺍﻷﺣﺩﺍﺙ‪ .‬ﻓﻼ ﻳﺟﺏ ﺃﻥ ﻳﻛﻭﻥ ﺗﺄﻭﻳﻝ ﺍﻟﻛﺗﺏ‬
‫ﺍﻟﺣﻕ ﻓﻲ ﺫﻟﻙ ﻭ َﺗﺣْ َﺗ ِﻛ ُﺭﻩُ‪ .‬ﻭﻣﻥ‬
‫ّ‬ ‫ﺍﻟﻣﻘ ّﺩﺳﺔ ﺣﻛﺭً ﺍ ﻋﻠﻰ ﻁﺎﺋﻔ ٍﺔ ﺗﻧﺗﺣﻝ‬
‫ﻫﺫﻩ ﺍﻟﺯﺍﻭﻳﺔ ﻳﻛﻭﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻗﺭﺏ ﺇﻟﻰ ﺍﻟﺑﺭﻭﺗﺳﺗﺎﻧﺕ ﻣﻧﻪ ﺇﻟﻰ‬
‫ﻳﺗﻣﺛﻝ ﻓﻲ ﺍﻓﺗﻛﺎﻙ‬ ‫ّ‬ ‫ﺍﻟﻛﺎﺛﻭﻟﻳﻙ‪ ،‬ﻓﺄﺣﺩ ﺃﺳﺱ ﺍﻹﺻﻼﺡ ‪Reforme‬‬
‫ﺍﻟﺣﻕ ﻓﻲ ﺗﺄﻭﻳﻝ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ ﻣﻥ ﺍﺣﺗﻛﺎﺭ ﺍﻟﻛﻧﻳﺳﺔ ﻟﻪ ﻭﺫﻟﻙ‬ ‫ّ‬
‫ﺑﻬﺩﻑ ﺗﻌﻣﻳﻣﻪ ﻋﻠﻰ ﻛ ّﻝ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺍﻟّﺫﻳﻥ ﻳﺟﺏ ﻋﻠﻳﻬﻡ ﺗﺄﻭﻳﻠﻪ‬
‫ﺑﺎﻧﺳﺟﺎﻡ ﻓﻲ ﻣﺎ ﺑﻳﻧﻬﻡ‪.‬‬
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‫ﻳﺭﺗﻛﺯ ﺍﻟﻣﻧﻬﺞ ﺍﻟّﺫﻱ ﻳﻘﺗﺭﺣﻪ »ﺳﺑﻳﻧﻭﺯﺍ« ﻟﺗﺄﻭﻳﻝ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ‬
‫ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ ﻋﻠﻰ ﺍﻟﻌﻘﻝ ﺍﻟﻣﺷﺗﺭﻙ ﺑﻳﻥ ﻛ ّﻝ ﺍﻟﺑﺷﺭ‪ » .‬ﻓﻁﺎﻟﻣﺎ ﺃﻥّ‬
‫ﻛ ّﻝ ﻓﺭﺩ ﻫﻭ ﺻﺎﺣﺏ ﺍﻟﺳﻠﻁﺔ ﺍﻟﻌﻠﻳﺎ ﻋﻠﻰ ﺗﺄﻭﻳﻝ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ‪،‬‬
‫ﻓﺈ ّﻧﻪ ﻻ ﻳﺟﺏ ﺃﻥ ﺗﻭﺟﺩ ﻗﺎﻋﺩﺓ ﺃﺧﺭﻯ ﻟﻠ ّﺗﺄﻭﻳﻝ ﻋﺩﺍ ﺫﻟﻙ ﺍﻟ ّﻧﻭﺭ‬
‫ﺍﻟﻁﺑﻳﻌﻲّ ﺍﻟﻣﺷﺗﺭﻙ ﺑﻳﻥ ﺍﻟﺟﻣﻳﻊ‪ .‬ﻓﻼ ﻧﻭﺭ ﻳﺳﻣﻭ ﻓﻭﻕ ﺍﻟ ّﻧﻭﺭ‬ ‫ّ‬
‫ﺍﻟﻁﺑﻳﻌﻲّ ﻭﻟﻳﺱ ﻫﻧﺎﻙ ﺳﻠﻁﺔ ﺧﺎﺭﺝ ﺳﻠﻁﺔ ﺍﻟﺑﺷﺭ«‪ .‬ﻭﺑﻣﺎ ﺃﻥّ ﻫﺫﺍ‬
‫ﺍﻟﻣﻧﻬﺞ ﻣﺅﺳّﺱ ﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﻋﻠﻰ ﺍﻟﻌﻘﻝ‪ ،‬ﻓﻬﻭ ﻳﻁﺭﺡ ﺛﻼﺛﺔ ﻣﻌﺎﻳﻳﺭ‬
‫ِﺑﺕ ﺑﻬﺎ ﻫﺫﻩ ﺍﻟﻛﺗﺏ‬ ‫ﺃﺳﺎﺳﻳّﺔ‪ :‬ﺃﻭّ ًﻻ‪ ،‬ﺍﻟﺗﺣ ّﻛﻡ ﻓﻲ ﺍﻟﻠّﻐﺎﺕ ﺍﻟّﺗﻲ ُﻛﺗ ْ‬
‫ﺍﻟﻣﻘ ّﺩﺳﺔ ﺑﺩﺍﻳﺔ ﺑﺎﻟﻌﺑﺭﻳّﺔ ﺍﻟﺗﻭﺭﺍﺗﻳّﺔ‪ ،‬ﺳﻭﺍء ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻳﻡ‬
‫ﺃﻭ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﻌﻬﺩ ﺍﻟﺟﺩﻳﺩ‪ ،‬ﺫﻟﻙ ﺃ ّﻧﻪ ﺭﻏﻡ ﻛﻭﻥ ﻫﺫﺍ ﺍﻷﺧﻳﺭ ﻗﺩ‬
‫ِﺏ ﺑﺎﻹﻏﺭﻳﻘﻳّﺔ‪ ،‬ﻓﺈ ّﻧﻪ ﻣﻠﻲء ﺑﺎﻷﻟﻔﺎﻅ ﺍﻟﻌﺑﺭﻳّﺔ ‪.Hébraïsmes‬‬ ‫ُﻛﺗ َ‬
‫ﺛﺎﻥ‪ ،‬ﻳﺗﻌﻠّﻕ ﺍﻷﻣ ُﺭ ﺑﻣﻼﺣﻅﺔ ﻭﺗﺟﻣﻳﻊ ﻛ ّﻝ ﺍﻟﻣﺣﺎﻭﺭ‬ ‫ﻭﻓﻲ ﻣﺳﺗﻭﻯ ٍ‬
‫ﺍﻟّﺗﻲ ﻭﻗﻊ ﺍﻟﺗﻁﺭّﻕ ﺇﻟﻳﻬﺎ ﻓﻲ ﺍﻟ ّﺗﻭﺭﺍﺓ ﺛ ّﻡ ﺍﺳﺗﺧﺭﺍﺝ ﺗﻧﺎﻗﺿﺎﺗﻬﺎ ﻭﻧﻘﺎﻁ‬
‫ﻏﻣﻭﺿﻬﺎ‪ .‬ﻭﺃﺧﻳﺭﺍ ﻳﺗﻌﻠّﻕ ﺍﻷﻣﺭ ﺑﺟﻣﻊ ﺃﻛﺑﺭ ﻗﺩﺭ ﻣﻥ ﺍﻟﻣﻌﻠﻭﻣﺎﺕ‬
‫ﺕ ﻓﻳﻪ ﺗﻠﻙ‬ ‫ﺍﻟﺗﺎﺭﻳﺧﻳّﺔ ﺍﻟﻣﺗﻌﻠّﻘﺔ ﺑﺎﻟﻌﺻﺭ ﻭﺑﺎﻟﺳّﻳﺎﻕ ﺍﻟﺛﻘﺎﻓﻲّ ﺍﻟّﺫﻱ ُﻛ ِﺗ َﺑ ْ‬
‫ﺍﻟﻛﺗﺏ‪ ،‬ﻭﻛﺫﻟﻙ ‪ -‬ﻣﺗﻰ ﻛﺎﻥ ﺫﻟﻙ ﻣُﺗﺎﺣً ﺎ‪ -‬ﺣﻭﻝ ﺷﺧﺻﻳّﺔ ﻛﺎﺗ ِِﺑ َﻬﺎ‬
‫ﻭﻧﻭﺍﻳﺎﻩ ﻭﺣﻭﻝ ﺍﻟﺟﻣﻬﻭﺭ ﺍﻟّﺫﻱ َﻳ َﺗ َﻭﺟﱠ ُﻪ ﺇﻟﻳﻪ ﺫﻟﻙ ﺍﻟﻛﺗﺎﺏ‪.‬‬
‫ﻭﻟﻛﻥّ ﺍﻟﺑﺣﺙ ﻳﺟﺏ ﺃﻥ ﻳﺗﺭ ّﻛﺯ ﺃﻳﺿﺎ ﺣﻭﻝ ﺗﺎﺭﻳﺦ ﺫﻟﻙ ﺍﻟﻛﺗﺎﺏ‪ :‬ﻓﻲ‬
‫ﺃﻱّ ﺃﻳﺎ ٍﺩ ﻭ َﻗ َﻊ‪ ،‬ﻭﻣﻥ ﺍﻟّﺫﻱ ﺟﻌ َﻝ ﻣﻧﻪ ﺗﺷﺭﻳﻌًﺎ ﻭﻛﻳﻑ ﺗ ّﻡ ﺗﺟﻣﻳﻌﻪ‪،‬‬
‫ﺇﻟﺦ‪.‬؟‬

‫‪٨٢‬‬
‫ﻓﻲ ﺑﺿﻊ ﺻﻔﺣﺎﺕ‪ ،‬ﻳﺿﻊ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﺳﺱ ﻗﺭﺍءﺓ ﺗﺎﺭﻳﺧﻳّﺔ‬
‫ﻭﻧﻘﺩﻳّﺔ ﻟــﺎﻟ ّﺗﻭﺭﺍﺓ ) ﻗﺭﺍءﺓ ﻳﻣﻛﻥ ﺗﻁﺑﻳﻘﻬﺎ ﺃﻳﺿﺎ ﻋﻠﻰ ﻛ ّﻝ ﻧﺹّ‬
‫ﻣﻘ ّﺩﺱ ﺁﺧﺭ(‪ .‬ﻭﻟﻛﻥ ﻳﺟﺏ ﺃﻥ ﻧﻧﺗﻅﺭ ﺃﻛﺛﺭ ﻣﻥ ﻗﺭﻧﻳﻥ ﻣﻥ ﺍﻟ ّﺯﻣﻥ‬
‫ﻛﻲ ﻳﺷﻬﺩ ﻫﺫﺍ ﺍﻟﻣﻧﻬﺞ ﺍﻟﻌﻠﻣﻲّ ﺍﺯﺩﻫﺎﺭً ﺍ‪ :‬ﺃﻭّ ﻻ ﻓﻲ ﺍﻷﻭﺳﺎﻁ‬
‫ﺍﻟﺑﺭﻭﺗﺳﺗﺎﻧﺗﻳّﺔ‪ ،‬ﺛ ّﻡ ﺑﻌﺩ ﺫﻟﻙ ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ‪ .‬ﻭﻣﻥ‬
‫ﺍﻟﻣﺩﻫﺵ ﺃﻥ ﻧﺭﻯ ﺍﻟﻣﺑﺎﺩﻯء ﺍﻟّﺗﻲ ﺃﻋﻠﻧﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻌﺗ َﻣﺩﺓ ﺣ ّﺗﻰ‬
‫ﺍﻟﻳﻭﻡ‪ ،‬ﺣ ّﺗﻰ ﺃ ّﻧﻧﺎ ﻧﺳﺗﻁﻳﻊ ﺍﻋﺗﺑﺎﺭﻩ ﻣﺅﺳّﺳﺎ ﻟﻠﺗﺄﻭﻳﻠﻳّﺔ ﺍﻟﺣﺩﻳﺛﺔ‪.‬‬
‫ﻭﺍﻷﻫ ّﻡ ﻣﻥ ﺫﻟﻙ ﻫﻭ ﺃ ّﻧﻪ ﺭﻏﻡ ﺍﻓﺗﻘﺎﺭﻩ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﺻﺭ ﻟﻠﻭﺳﺎﺋﻝ‬
‫ﺍﻟﺗﺎﺭﻳﺧﻳّﺔ ﺍﻟﻛﺎﻓﻳﺔ ﻟﺗﺳﻳﻳﺭ ﺑﺣﺛﻪ ﺑﺻﻭﺭﺓ ﺟﻳّﺩﺓ‪ ،‬ﻓﺈﻥّ ﺍﻟﺗﺄﻭﻳﻠﻳّﺔ‬
‫ﺍﻟﻣﻌﺎﺻﺭﺓ ﻗﺩ ﺃﻗﺭّﺕ ﺑﺻﻼﺣﻳّﺔ ﻣﺎ ﻫﻭ ﺃﺳﺎﺳﻲّ ﻓﻲ ﺍﻟ ّﻧﺗﺎﺋﺞ ﺍﻟّﺗﻲ‬
‫ﺗﻭﺻّﻝ ﺇﻟﻳﻬﺎ‪ :‬ﺃﻱ ﺍﻟﻘﻭﻝ ﺇﻥّ ﺍﻟ ّﺗﻭﺭﺍﺓ ) ‪(Pentateuque(75‬‬
‫ﺍﻟﻛﺗﺏ ﺍﻟﺧﻣﺳﺔ ﺍﻷﻭﻟﻰ( ﻟﻡ ﻳﻛﺗﺑﻬﺎ » ﻣﻭﺳﻰ« ﻭﻟﻛ ّﻧﻬﺎ ُﻛ ِﺗ َﺑﺕ ﻣﻥ‬
‫ﺑﻛﺛﻳﺭ ﻋﻥ ﻓﺗﺭﺗﻪ‪ ،‬ﻭﺇﻥّ ﻫﺫﺍ ﺍﻟﻛﺎﺗﺏ ﻫﻭ ﻣﻥ‬ ‫ٍ‬ ‫ﺏ ﻣﺗﺄ ّﺧ ٍﺭ)‪(76‬‬
‫ِﻗ َﺑ ِﻝ ﻛﺎﺗ ٍ‬
‫ﺍﻟﻣﺭ ّﺟﺢ ﺍﻟﺭّﺍﻫﺏ ﺍﻟ ّﻧﺎﺳﺦ » ﺇﺳﺩﺭﺍﺱ«)‪ Esdras(77‬ﺍﻟّﺫﻱ ﺟﻠﺏ‬
‫ﺁﻻ ًﻓﺎ ﻣﻥ ﺍﻟﻼﺟﺋﻳﻥ ﺍﻟﻳﻬﻭﺩ ﻣﻥ ﺑﺎﺑﻝ ﺇﻟﻰ ﺍﻟﻘﺩﺱ ﻓﻲ ﺳﻧﺔ ‪ 459‬ﻕ‬
‫ﻡ‪ ..‬ﻭﻗﺩ ﻛﺎﻧﺕ ﻛﺗﺎﺑﺗﻪ ﻟـ ﺍﻟ ّﺗﻭﺭﺍﺓ‪ ،‬ﺍﻟّﺗﻲ ﺗﻣّﺕ ﺑﺎﻻﺳﺗﻧﺎﺩ ﺇﻟﻰ ﺗﻘﺎﻟﻳﺩ‬
‫ﺷﻔﻭﻳّﺔ ﻋﺩﻳﺩﺓ ﻭﺇﻟﻰ ﺑﻌﺽ ﺍﻟﻣﺻﺎﺩﺭ ﺍﻟﻣﻛﺗﻭﺑﺔ‪ ،‬ﺗﻬﺩﻑ ﺇﻟﻰ ﺇﺣﻳﺎء‬
‫ﺍﻟ ّﺩﻳﺎﻧﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ .‬ﻛﺎﻥ ﻣﺛﻝ ﻫﺫﺍ ﺍﻹﻗﺭﺍﺭ ﻣﺭﻓﻭﺿﺎ ﺗﻣﺎﻣًﺎ ﻓﻲ ﺍﻟﻘﺭﻥ‬
‫ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ‪ ،‬ﺳﻭﺍء ﻟﺩﻯ ﺍﻟﻳﻬﻭﺩ ﺃﻭ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪ .‬ﺃﻣّﺎ ﺍﻟﻳﻭﻡ ﻓﻘﺩ‬
‫ﺃﺿﺣﻰ ﻣﺣ ّﻝ ﺇﺟﻣﺎﻉ ﻟﺩﻯ ﻋﻠﻣﺎﺋﻧﺎ ﻭﻟﻡ ﻳﻌﺩ ﺃﻣﺭﺍ ﺻﺎ ِﺩﻣًﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ‬
‫ﺇﻟﻰ ﻏﺎﻟﺑﻳّﺔ ﺍﻟﻣﺅﻣﻧﻳﻥ‪ .‬ﺇﻥّ ﻣﻥ ﻳﺩﺣﺿﻪ ﻫﻡ ﻓﻘﻁ ﺍﻟﻳﻬﻭﺩ‬
‫ﺍﻷﺭﺛﻭﺫﻭﻛﺱ ﻭﺍﻟﻣﺳﻳﺣﻳّﻭﻥ ﺍﻷﺻﻭﻟﻳّﻭﻥ ﺍﻟّﺫﻳﻥ ﻳﻭﺍﺻﻠﻭﻥ ﺍﻹﻗﺭﺍﺭ‬
‫ﺕ ﺣﺭ ًﻓﺎ ﺣﺭ ًﻓﺎ ﻋﻠﻰ ﻳﺩ‬ ‫ﺿ ّﺩ ﻛﻝ ﻣﻧﻁﻕ ﺑﺄﻥّ ﺍﻟ ّﺗﻭﺭﺍﺓ ﻗﺩ ُﻛ ِﺗ َﺑ ْ‬
‫ﺍﻟﺛﺎﻧﻲ ﻋﺷﺭ ﻗﺑﻝ ﺍﻟﻣﻳﻼﺩ‪.‬‬ ‫»ﻣﻭﺳﻰ« ﻭﻫﻲ ﺗﻌﻭﺩ ﺗﻘﺭﻳﺑﺎ ﺇﻟﻰ ﺍﻟﻘﺭﻥ ّ‬
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‫ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳُﺩﺭﻙ ﺟ ّﻳ ًﺩﺍ ﺍﻟﺿﺟّﺔ ﺍﻟّﺗﻲ ﺳ ُﺗﺛﻳﺭﻫﺎ ﺗﺣﻠﻳﻼﺗﻪ‪:‬‬
‫ﻓـ»ﺃﻭﻟﺋﻙ ﺍﻟّﺫﻳﻥ ُﺗﻣﺛﻝ ﺍﻟ ّﺗﻭﺭﺍﺓ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻬﻡ‪ ،‬ﺑﻣﺎ ﻫﻲ ﻛﺫﻟﻙ‪،‬‬
‫ﺭﺳﺎﻟﺔ ﻣﻥ ﷲ ﻣُﺭْ َﺳﻠَﺔ ﺇﻟﻰ ﺍﻟﺑﺷﺭ‪ ،‬ﻟﻥ ﻳﺗﺭ ّﺩﺩﻭﺍ ﻓﻲ ﺍﻹﻋﻼﻥ ﺃ ّﻧﻲ ﻗﺩ‬
‫ﺣﻕ ﺍﻟﺭّﻭﺡ ﺍﻟﻘﺩﺱ‪ :‬ﻟﻘﺩ ﻗﻠﺕ ﻓﻌﻼ ﺇﻥّ ﻛﻼﻡ‬ ‫ﺍﺭﺗﻛﺑﺕ ﺍﻟﺧﻁﻳﺋﺔ ﻓﻲ ّ‬
‫ﷲ ﻣﺑﺗﻭﺭ ﻭﻣُﺣ ّﺭﻑٌ ﻭﺇ ّﻧﻪ ﻟﻳﺱ ﻟﻧﺎ ﻣﻧﻪ ﺇﻻ ّ ﺷﺫﺭﺍﺕ‪ ،‬ﺛ ّﻡ ﺇﻥّ ﺍﻟﻣﻳﺛﺎﻕ‬
‫ﺍﻟّﺫﻱ ﻳﻛﻔﻝ ﺍﻻ ّﺗﻔﺎﻕ ﻣﻊ ﷲ ﻗﺩ َﻓﺳ َﺩ‪ «.‬ﻭﻳُﺿﻳﻑ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻬﺫﺍ‬
‫ﺍﻟﺧﻠﻳﻁ ﻣﻥ ﺍﻟﺣﻣﺎﺳﺔ ﻭﺍﻟﺗﻔﺎﺅﻝ ﺍﻟّﺫﻱ ﻳﻣﻳّﺯﻩ‪ » :‬ﻭﻣﻊ ﺫﻟﻙ ﻓﺄﻧﺎ ﻻ‬
‫ﻙ ﻓﻲ ﺃ ّﻧﻬﻡ ﺭﻏﻡ ﻣﻭﺍﻓﻘﺗﻬﻡ ﻋﻠﻰ ﺍﻟﺑﺣﺙ ﻓﻲ ﺍﻟﻣﺳﺄﻟﺔ‪ ،‬ﻓﺈ ّﻧﻬﻡ ﻟﻥ‬ ‫ﺃﺷ ّ‬
‫ﻳﺗﻭﻗّﻔﻭﺍ ﻋﻥ ﺍﻻﺣﺗﺟﺎﺝ‪ .‬ﻓﻣﺎ ﻳﻬﻣّﻬﻡ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻫﻭ ﻧﺻﻭﺹ‬
‫ﺍﻷﻧﺑﻳﺎء ﻭﺍﻟﺣﻭﺍﺭﻳّﻳﻥ ﺃﻛﺛﺭ ﻣﻥ ﺍﻫﺗﻣﺎﻣﻬﻡ ﺑﺎﻟﻌﻘﻝ‪ .‬ﺇﻥّ ﻛﻼﻡ ﷲ‬
‫ﺍﻷﺯﻟﻲّ ﻭﻛﺫﻟﻙ َﻋ ْﻬ َﺩﻩُ ‪ Pacte‬ﻭﺍﻟ ﱢﺩﻳﻥ ﺍﻟﺣﻘﻳﻘﻲّ ‪ ،‬ﻫﻲ ﺃﺷﻳﺎء ﻣﻛﺗﻭﺑﺔ‬
‫ﺑﺻﻭﺭﺓ ﺇﻟﻬﻳّﺔ ‪ divinement écrit‬ﻓﻲ ﻗﻠﺏ ﺍﻹﻧﺳﺎﻥ«)‪.(78‬‬

‫ﺿﻊْ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ ﻟﻳُﻘ ﱢﺩ َﻡ ﻟﻧﺎ‬

‫ﻓﻲ ﺭﺃﻱ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻟﻡ ﻳُﻭ َ‬
‫ﺗﻔﺳﻳﺭﺍﺕ ﻋﻠﻣﻳّﺔ ﻟﻠﻌﺎﻟﻡ ) ﻣﺎ ﺗﺯﺍﻝ ﻗﺿﻳّﺔ » ﻏﺎﻟﻳﻠﻳﻪ« ﺣﺎﺿﺭ ًﺓ ﻓﻲ‬
‫ﺫﺍﻛﺭﺓ ﺍﻟﺟﻣﻳﻊ(‪ ،‬ﻭﻟﻛﻥ ﻟﻳﻌﻁﻳﻧﺎ ﻗﻭﺍﻋﺩ ﻟﻠﺣﻳﺎﺓ ﻣﻣﻼﺓ ﻓﻲ ﺻﻭﺭ ِﺓ‬
‫ﺍﻷﻭﺍﻣﺭ ﺍﻟّﺗﻲ ﻳﺟﺏ ﺍﻻﻣﺗﺛﺎﻝ ﻟﻬﺎ‪ .‬ﻭﺗﺗﻠﺧﺹ ﻫﺫﻩ ﺍﻟﻘﻭﺍﻋﺩ‬ ‫ِ‬ ‫ﻗﺎﺋﻣ ٍﺔ ﻣﻥ‬
‫ﺃﺳﺎﺳﺎ ﻓﻲ ﻣﻣﺎﺭﺳﺔ ﺍﻟﻌﺩﻝ ﻭﺍﻹﺣﺳﺎﻥ ﺍﻟّﻠﺫﻳﻥ ﻳﺅﺳﺳﺎﻥ ﻛ ّﻝ ﺣﻳﺎﺓ‬
‫ﺍﺟﺗﻣﺎﻋﻳّﺔ ﻣﻧﺳﺟﻣﺔ‪ .‬ﻭﻟﻛﻥ ﻓﻲ ﺣﻳﻥ ﺃﻥّ ﺍﻟﻌﻘﻝ ﺍﻟﻁﺑﻳﻌﻲّ ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ‬
‫ﺍﻟﻔﻠﺳﻔﺔ‪ُ ،‬ﻳ َﻣ ﱢﻛ َﻧﺎ ِﻧ َﻧﺎ ﻣﻥ ﺍﻻﻧﺧﺭﺍﻁ ﻓﻲ ﺫﻟﻙ ﺑﻭﺍﺳﻁﺔ ﻣﻭﺍﻓﻘﺗﻧﺎ ﺍﻟﺣﺭّﺓ‬
‫ﻭﺍﺳﺗﻘﻼﻟﻳّﺗﻧﺎ ﺍﻟﺫﻫﻧﻳّﺔ‪ ،‬ﻳﺩﻋﻭﻧﺎ ﺍﻹﻳﻣﺎﻥ ] ﺍﻟ ّﺩﻳﻧﻲ[ ﺇﻟﻰ ﺍﺣﺗﺭﺍﻣﻪ‬
‫‪٨٤‬‬
‫ﺍﻟﻁﺎﻋﺔ‪ .obéissance‬ﻓـ»ﻛﻳﻑ َﻧ ْﻐ َﻔ ُﻝ ﻋﻥ ﺣﻘﻳﻘﺔ ﻛﻭﻥ‬‫ﺑﻭﺍﺳﻁﺔ ّ‬
‫ﺍﻟﻛﺗﺎﺑﻳْﻥ ﺍﻟﻣﻘ ّﺩﺳﻳﻥ ﻻ ﻳﺭﻳﺩﺍﻥ ﺗﻣﻛﻳﻧﻧﺎ ﻣﻥ ﻁﺭﻳﻘﺔ ﺃﺧﺭﻯ؟ ﻭﻋﻥ ﺃﻥّ‬
‫ﻛﻠﻳﻬﻣﺎ ﻟﻡ ﻳﻬﺩﻑ ﺇﻟﻰ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ] ﺇﻗﺭﺍﺭ[ ﻁﺎﻋﺔ ﺇﺭﺍﺩﻳّﺔ‬
‫»‪«Soumission volontaire‬؟)‪ .(79‬ﺇﻥّ ﺍﻹﻳﻣﺎﻥ ﻭﺍﺣﺗﺭﺍﻡ‬
‫ً‬
‫ﺷﻛﻼ ﻣﻥ ﺍﻟﻌﺑﻭﺩﻳّﺔ‪،‬‬ ‫ّ‬
‫ﻳﻣﺛﻼﻥ‬ ‫ﺍﻷﻭﺍﻣﺭ ﺍﻟﻣﻘ ّﺩﺳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ‬
‫ﻳﺳﺗﻁﻳﻌﺎﻥ ﺭﻏﻡ ﻛ ّﻝ ﺷﻲ ٍء ﻗﻳﺎﺩ َﺗﻧﺎ ﺇﻟﻰ ﺍﻟﺳّﻌﺎﺩﺓ ﻣﻥ ﺧﻼﻝ ﻣﺣﺑّﺔ‬
‫ﺍﻟﻘﺭﻳﺏ‪ .‬ﻭﻫﻭ ﻣﺎ ّ‬
‫ﻳﻣﺛﻝ » ﺍﻟﻣﻌﻳﺎﺭ ﺍﻟﻭﺣﻳﺩ ﻟﻺﻳﻣﺎﻥ ﺍﻟﻛﻭﻧﻲّ «)‪.(80‬‬
‫ﻭﻫﻧﺎ ﻳﺳﺗﺷﻬﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺎﻟﺭّﺳﺎﻟﺔ ﺍﻷﻭﻟﻰ ﻟـ»ﻳﻭﺣﻧﺎ ﺍﻹﻧﺟﻳﻠﻲ«‬
‫‪» :Jean l’Evangélique‬ﺇﻥّ ﻛ ّﻝ ﻣﻥ ﻳﺣﺏّ ﻫﻭ ﺍﺑﻥ ﷲ ﻭﻳﻌﺭﻑ‬
‫ﷲ‪ ،‬ﻭﻟﻛﻥّ ﻣﻥ ﻻ ﻳﺣﺏّ ﻗﺭﻳ َﺑ ُﻪ ﻻ ﻳﻌﺭﻑ ﷲ‪ ،‬ﻷﻥ ﷲ ﺣُﺏﱞ «)‪.(81‬‬

‫ﻳﺟﺩﺭ ﺑﻧﺎ ﺇﺫﻥ ﻛﻲ ﻧﻧﻬﻲ ﻫﺫﺍ ﺍﻟﻔﺻﻝ ﺃﻥ ﻧﻣﻳّﺯ ﺟﻳّﺩﺍ ﺑﻳﻥ ﺍﻟﻔﻛﺭ‬
‫ﻭﺍﻟﻼﻫﻭﺕ‪ .‬ﻓﺎﻟﻔﻠﺳﻔﺔ ﺗﺑﺣﺙ ﻋﻥ ﺍﻟﺣﻘﻳﻘﺔ‬ ‫ﻭﺍﻹﻳﻣﺎﻥ‪ ،‬ﺃﻭ ﺑﻳﻥ ﺍﻟﻔﻠﺳﻔﺔ ّ‬
‫ﺍﻟﻁﺎﻋﺔ ﻭﻋﻥ‬ ‫ﻭﺍﻟﺑﻬﺟﺔ ﺍﻟﻘﺻﻭﻯ‪ ،‬ﻓﻲ ﺣﻳﻥ ﺃﻥّ ﺍﻹﻳﻣﺎﻥ ﻳﺑﺣﺙ ﻋﻥ ّ‬
‫ﺍﻟﺳﻠﻭﻙ ﺍﻟﺣﻣﺎﺳﻲّ ‪ .‬ﻭﻟﻛﻭﻥ ﺍﻹﻳﻣﺎﻥ ﻣﻥ ﻁﺑﻳﻌﺔ ﻣﻐﺎﻳﺭﺓ‪ ،‬ﻓﺈ ّﻧﻪ »ﻳﺩَﻉ‬
‫ﺍﻟﻼﻫﻭﺕ ﻟﻳﺱ ﻓﻲ‬ ‫ﻟﻛ ّﻝ ﻓﺭﺩ ﺣﺭّﻳﺔ ﺍﻟ ّﺗﻔﻠﺳﻑ«)‪ .(82‬ﻭﺑﺎﻟﻣﺛﻝ ﻓﺈﻥّ ّ‬
‫ﺧﺩﻣﺔ ﺍﻟﻌﻘﻝ ) ﺑﻝ ﻓﻲ ﺧﺩﻣﺔ ﺍﻹﻳﻣﺎﻥ(‪ ،‬ﻭﻻ ﺍﻟﻌﻘﻝ ﻛﺫﻟﻙ ﻓﻲ ﺧﺩﻣﺔ‬
‫ﺍﻟﻼﻫﻭﺕ‪ ،‬ﺇﺫ ﺇﻥّ » ﻟﻛ ﱟﻝ ﻣﻧﻬﻣﺎ ﻣﻣﻠﻛﺗﻪ ﺍﻟﺧﺎﺻّﺔ‪ :‬ﻟﻠﻌﻘﻝ ﻣﻣﻠﻛﺔ‬ ‫ّ‬
‫ﻭﻟﻼﻫﻭﺕ ﻣﻣﻠﻛﺔ ﺍﻟﺣﻣﺎﺳﺔ ﺍﻟﻣﺅﻣﻧﺔ ‪Ferveur‬‬ ‫ﺍﻟﺣﻘﻳﻘﺔ ﻭﺍﻟﺣﻛﻣﺔ‪ّ ،‬‬
‫ﻭﺍﻟﻁﺎﻋﺔ«)‪ .(83‬ﻭﺭﻏﻡ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻔﺿّﻝ‬ ‫ّ‬ ‫‪croyante‬‬
‫ﻣﺑﺣﺙ ﺍﻟﺣﻛﻣﺔ ﺍﻟﻌﻘﻠﻲّ ﻋﻠﻰ ﻣﺑﺣﺙ ّ‬
‫ﺍﻟﻁﺎﻋﺔ ﺍﻟﻣﺅﻣﻧﺔ‪ ،‬ﻓﺈ ّﻧﻪ ﻳﻅ ّﻝ‬
‫ﻣُﺩﺭ ًﻛﺎ ﺭﻏﻡ ﺫﻟﻙ ﻟﻛﻭﻥ » ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ ﻗﺩ ﻭﻓّﺭ ﻟﻠﺑﺷﺭ ﻋﺯﺍء‬
‫ﻳﻊ‪ ،‬ﻭﻟﻛﻥّ ﻓﺋﺔ ﻗﻠﻳﻠﺔ‬‫ﻛﺑﻳﺭً ﺍ‪ .‬ﻓﺎﻟﻛ ّﻝ ﻣﻥ ﺩﻭﻥ ﺍﺳﺗﺛﻧﺎء ﻳﻣﻛﻧﻪ ﺃﻥ ﻳُﻁِ َ‬
‫‪٨٥‬‬
‫ﺟ ّﺩﺍ ﻣﻥ ﺍﻟ ّﻧﻭﻉ ﺍﻟﺑﺷﺭﻱ ﺗﺳﺗﻁﻳﻊ ﺑﻠﻭﻍ ﺍﻟﻘﻳﻣﺔ ﺍﻟﺭّﻭﺣﻳّﺔ ﻣﻥ ﺩﻭﻥ‬
.(84)«‫ﺩﻟﻳﻝ ﺁﺧﺭ ﺳﻭﻯ ﺍﻟﻌﻘﻝ‬
ٍ ّ‫ﺃﻱ‬

« Les vestiges d’un asservissement (47 ) �

antique de l’esprit »

Spinoza, Traité théologico-politique, (48 ) �

préambule, in Œuvres complètes, op. cit., p.
.606

.Ibid., préface, p. 607 (49) �

.Ibid., préface, p. 609 (50) �

.Ibid (51) �

٨٦
 ‫� )‪.Ibid., p. 611 (52‬‬

‫� )‪.Ibid., p. 612 (53‬‬

‫)‪(54‬ﻣﺅ ّﺭﺥ ﻳﻬﻭﺩﻱّ ﻣﻥ ﺃﺻﻝ ﺭﻭﻣﺎﻧﻲّ ) ﻭﻟﺩ ﻓﻲ ﺍﻟﻘﺩﺱ ‪-37‬‬

‫‪ 38‬ﻭﺗﻭﻓّﻲ ﻓﻲ ﺭﻭﻣﺎ ﺳﻧﺔ ‪ 100‬ﺑﻌﺩ ﺍﻟﻣﻳﻼﺩ(‪ُ .‬ﺗﻌ ّﺩ ﺃﻋﻣﺎﻟﻪ ﻣﻥ‬
‫ﺃﻫ ّﻡ ﻣﺻﺎﺩﺭ ﺍﻟ ّﺗﺎﺭﻳﺦ ﺍﻟﻳﻬﻭﺩﻱّ ﻗﺩﻳﻣﺎ ﻭﺣﺩﻳﺛﺎ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫� )‪.Ibid., chapitre I, p. 619 et 618 (55‬‬

‫� )‪.Ibid., chapitre I, p. 634 (56‬‬

‫� )‪.Ibid., chapitre II, p. 636 (57‬‬

‫� )‪.Ibid., chapitre III, p. 656 (58‬‬

‫� )‪.Ibid.,p. 652 (59‬‬

‫‪٨٧‬‬
 .Ibid.,p. 652 (60) �

.Ibid., p. 653 (61) �

.Sigmund Freud, L’Avenir d’une illusion(62) �

.Ibid., chapitre III, p. 655 (63) �

.Ibid., chapitre III, p. 656 (64) �

.Ibid., chapitre III, p. 683 (65) �

.Aristote, Éthique à Nicomaque, X, 7(66) �

٨٨
Spinoza, Traité théologico-politique, IV, (67 ) �
.p. 669

.Ibid., p. 670 (68) �

.Ibid., chapitre V, p. 679 (69) �

.Ibid., p. 687 (70) �

.Galates, V, 22(71) �

Spinoza, Traité théologico-politique, V, p. (72) �

.692

.Ibid., chapitre VI, p. 695 (73) �

.Ibid., chapitre VII, p. 712 (74) �

٨٩
Ensemble des cinq premiers livres de la (75) �
Bible (Genèse, Exode, Lévitique, Nombres,
.(Deutéronome

.Ibid.,chapitre VIII, p. 739 (76) �

.Ibid., p. 745 (77) �

.Ibid., chapitre XII, p. 786-787 (78) �

.Ibid., chapitre XIV, p. 805 (79) �

.Ibid (80) �

.I Jean, IV, 7-8(81) �

٩٠
Spinoza, Traité théologico-politique,XIV, (82) �
.p. 812

.Ibid., chapitre XV, 818 (83) �

❝ .Ibid., p. 824 (84) �

٩١
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺍﻟﻣﺳﻳﺢ‬

‫ﺏ ﺇﻟﻰ ﺍﻷﺑ ِﺩ«)‪(85‬‬ ‫ﺃﻋﻣﺎﻕ ﺍﻟﻘﻠﻭ ِ‬

‫ِ‬ ‫ﺍﻟﻘﺎﻧﻭﻥ ﺍﻹﻟﻬﻲﱠ ﻓﻲ‬
‫َ‬ ‫»ﻟﻘﺩ َﻛ َﺗ َ‬
‫ﺏ‬
‫ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﻭﻗﺑﻝ ﺃﻥ‬ ‫ﻗﺑﻝ ﻣُﺗﺎﺑﻌﺗﻧﺎ ﻟﺩﺭﺍﺳﺔ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ّ‬
‫ّ‬
‫ﺍﻟﻅﺎﻫﺭﺗﻳﻥ ﺍﻟ ّﺩﻳﻧﻳّﺔ‬ ‫ﻧﺭﻯ ﻛﻳﻑ ﺗﺻﻭّ ﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺗﻣﻔﺻﻝ‬
‫ﻭﺍﻟﺳﻳﺎﺳﻳّﺔ ﻭﺷﺭﻭﻁ ﺇﻣﻛﺎﻥ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳّﺎﺕ ﺍﻟﺣﺩﻳﺛﺔ‪ ،‬ﺃﺭﻳﺩ ﻣﻥ ﺟﻬﺔ‬
‫ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟﻣﺩﻫﺷﺔ ﺍﻟّﺗﻲ‬‫ﺃﻭﻟﻰ ﺃﻥ ﺃﺗﻭﻗّﻑ ﻓﻲ ﺍﻟﻔﺻﻠﻳﻥ ﺍﻟﺗﺎﻟﻳﻳﻥ ﻋﻧﺩ ّ‬
‫ﻳﻧﻅﺭ ﺑﻬﺎ »ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻟﻰ ﺍﻟﻣﺳﻳﺢ‪ ،‬ﻭﻣﻥ ﺟﻬﺔ ﺃﺧﺭﻯ ﻋﻧﺩ ﺍﻟﻌﻼﻗﺔ‬
‫ﺍﻟﻣﺯﺩﻭﺟﺔ ﺍﻟّﺗﻲ ﺗﻘﻳﻣﻬﺎ ﺍﻟﺟﻣﺎﻋﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻣﻧﺫ ‪ 350‬ﺳﻧﺔ ﻣﻊ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬
‫ﻣﻛﺗﺑﺔ ‪telegram @t_pdf‬‬

‫ﻟﻘﺩ ُﺩﻫﺷﺕ ﺇﻟﻰ ﺃﻗﺻﻰ ﺣ ّﺩ ﻭﺃﻧﺎ ﺃﻗﺭﺃ ﻛﺗﺎﺑﺎﺕ » ﺳﺑﻳﻧﻭﺯﺍ« ‪-‬‬

‫ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ‪ -‬ﻟﻠﻣﻛﺎﻧﺔ ﺍﻟﺧﺎﺻّﺔ‬ ‫ﺧﺻﻭﺻﺎ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ّ‬
‫ﺍﻟّﺗﻲ ﺣﻅﻲ ﺑﻬﺎ ﺍﻟﻣﺳﻳﺢ ﻓﻲ ﺗﻠﻙ ﺍﻟﻛﺗﺎﺑﺎﺕ‪ .‬ﺃﻗﻭﻝ ﺍﻟﻣﺳﻳﺢ‬
‫»‪ «Christ‬ﻭﻟﻳﺱ ﻳﺳﻭﻉ » ‪ .«Jésus‬ﻓﺎﻟﻌﻧﻭﺍﻥ ﺍﻟﺫﻱ ﻳﻘﻭﻡ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺗﺳﻣﻳﺗﻪ ﺑﻪ ﻫﻭ ﻫﺫﺍ ﺍﻟﻌﻧﻭﺍﻥ ﺍﻟﺧﻼﺻﻲّ‬
‫»‪ُ «messianique‬ﻣ ّﺗ ِﺑﻌًﺎ ﻓﻲ ﺫﻟﻙ َﻛ َﺗ َﺑ َﺔ ﺍﻟﻌﻬ ِﺩ ﺍﻟﺟﺩﻳ ِﺩ ) ﻭﻫﻭ‬
‫ﻳﻌﻧﻲ‪ ، « oint»:‬ﺃﻱ » َﻣﺣْ ﻣُﻭ ٌﺩ« » ‪ « béni‬ﻣﻥ ﻗﺑﻝ ﷲ(‪.‬‬
‫ﻭﻟِ ُﻧﺫ ّﻛﺭْ ﻫﻧﺎ ﺑﺄﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻡ ﻳﻔ ّﻛﺭ ﺃﺑﺩﺍ ﻓﻲ ﺍﻋﺗﻧﺎﻕ ﺍﻟﻣﺳﻳﺣﻳّﺔ‬
‫ﺭﻏﻡ ﺃﻥّ ﺫﻟﻙ ﻗﺩ ﻛﻠّﻔﻪ ﺍﻟ ّﺗﺿﺣﻳ َﺔ ﺑﺎﻟﺳّﻛﻳﻧﺔ ﻭﺑﺄﺟﻣﻝ ﺣﺏّ ﻋﺎﺷﻪ‬
‫ﺧﻼﻝ ﺷﺑﺎﺑﻪ‪ .‬ﻓﻘﺩ ﺻﺭّﺡ ﻋﺩﻳﺩ ﺍﻟﻣﺭّﺍﺕ ﺑﺄ ّﻧﻪ » ﻻ ﻳﻔﻘﻪ ﺷﻳﺋﺎ« ﻣﻥ‬
‫‪٩٢‬‬
‫ﺍﻹﻳﻣﺎﻥ ﺍﻟﻣﺳﻳﺣﻲّ ﺑﺎﻟﺗﺛﻠﻳﺙ ‪ ،Trinité‬ﻭﺃ ّﻧﻪ ﻻ ﻳﺷﻌﺭ ﺑﺣﺎﺟﺔ ﺇﻟﻰ‬
‫ﺍ ّﺗﺑﺎﻉ ﺃﻱّ ﻁﻘﺱ ﺩﻳﻧﻲّ ‪ .‬ﺇﻥّ ﺗﺩﻳّﻧﻪ ﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﻧﺯﻋﺔ ﺭﻭﺣﻳّﺔ‬
‫ﺷﺧﺻﻳّﺔ ﺗﻣﺎﻣًﺎ‪ ،‬ﺗﺳﺗﻭﻱ ﺑﻔﺿﻝ ﻗُ َﻭﻯ ﺍﻟﻌﻘﻝ ﻭﺣﺩﻫﺎ‪ .‬ﻭﺳﻧﺭﻯ ﺃﻥّ‬
‫ﺻﻭﺭ ﺍﻟﺗﺻﻭّ ﻑ‬ ‫ِ‬ ‫ﺃﻗﺭﺏ ﺇﻟﻰ ﺻﻭﺭ ٍﺓ ﻣﻥ‬‫َ‬ ‫ﻫﺫﻩ ﺍﻟﻧﺯﻋﺔ ﺗﻛﺗﺳﻲ ﺳِ َﻣ ًﺔ‬
‫ﺍﻟﻁﺑﻳﻌﻲّ ﺍﻟﻣﺣﺎﻳﺙ ‪،mystique naturelle immanente‬‬
‫ﻏﻳﺭ ﺃ ّﻧﻪ ﻻ ﻳﻣﻛﻧﻧﺎ ﺑﺗﺎﺗﺎ ﺍﻹﻗﺭﺍﺭ ﺑﺄﻥّ »ﺳﺑﻳﻧﻭﺯﺍ« ﺭﺟ ٌﻝ ﻣﺗﺩ ّﻳﻥٌ ‪ .‬ﻟﻘﺩ‬
‫ﻛﺎﻥ ﺩﺍﺋﻣﺎ ﺭﺟﻼ ﻣﺗﺣ ّﺭﺭً ﺍ ﻣﻥ ﻛ ّﻝ ﻣﻌﺗﻘﺩ ﻭﻣﻥ ﻛ ّﻝ ﺍﻧﺗﻣﺎء ﺩﻳﻧﻲّ ‪،‬‬
‫ﻓﻬﻡ‬
‫ٍ‬ ‫ﺇﻟﻰ ﺩﺭﺟﺔ ﺍﻟﻣﻐﺎﻣﺭﺓ ﺑﺣﻳﺎﺗﻪ‪ .‬ﻭﻫﻭ ﻣﺎ َﺩ َﻓ َﻊ ﺛﻣ َﻧﻪ ﺳﻭ َء‬
‫ﻭﺍﺿﻁﻬﺎ ٍﺩ ﻣﻥ ﻗﺑﻝ ﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻭﺍﻟﻣﺳﻳﺣﻳّﺔ ﻋﻠﻰ ﺣ ّﺩ ﺳﻭﺍء‪.‬‬
‫ﺃﻧﺎ ﺃﺅ ّﻛﺩ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟ ّﻧﻘﻁﺔ‪ .‬ﻓﺳﻳﻛﻭﻥ ﻣﻥ ﺍﻟﺧﻁﺄ ﻗﺭﺍءﺓ ﻣﺎ ﻗﺎﻟﻪ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻥ ﺍﻟﻣﺳﻳﺢ ﻋﻠﻰ ﺃ ّﻧﻪ ﺿﺭﺏٌ ﻣﻥ ﺍﻟ ّﻧﻔﺎﻕ‬
‫»‪«duplicité‬ﺃﻭ ﻋﻠﻰ ﺃ ّﻧﻪ ﺍﺳﺗﺭﺍﺗﻳﺟﻳّﺔ ) ﻣﺛﻠﻣﺎ ﺭﺃﻯ ﺫﻟﻙ ﺑﻌﺽ‬
‫ﺍﻟﺷﺭّﺍﺡ( ﺗﻬﺩﻑ ﺇﻟﻰ ﺇﺛﺎﺭﺓ ﻋﻁﻑِ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ ﻋﻠﻳﻪ‪ .‬ﻟﻳﺱ ﺫﻟﻙ‬
‫ﻓﺣﺳﺏ‪ ،‬ﺇﺫ ﺇﻥّ ﺍﻷﻣﺭ ﺳﻳﻛﻭﻥ ﻣﻧﺎﻗﺿًﺎ ﺗﻣﺎﻣًﺎ ﻟﻔﻛﺭﻩ ﺍﻟﺣ ّﺭ ﻭﺍﻟﻣﺳﺗﻘ ّﻝ‬
‫ﺗﻧﺎﺯﻝ ﻋﻣّﺎ ﻳﺭﻯ ﺃ ّﻧﻪ ﺍﻟﺣﻘﻳﻘﺔ‪ .‬ﻳﺗﺟﻠّﻰ ﺫﻟﻙ‬ ‫ٍ‬ ‫ﺍﻟّﺫﻱ ﻻ ﻳﻘﺑﻝ ﺃﻱّ‬
‫ﺑﻭﺿﻭﺡ ﻣﻥ ﺧﻼﻝ ﻣﺭﺍﺳﻼﺗﻪ‪ :‬ﻓﻬﻭ ﻳﺗﺷﺑّﺙ ﺑﺑﻌﺽ ﺳﻣﺎﺕ ﻓﻛﺭﻩ‬
‫ﻭﻳﺅ ّﻛﺩ ﻋﻠﻳﻬﺎ ﺇﻟﻰ ﺩﺭﺟﺔ ﺍﻟﻣﺟﺎﺯﻓﺔ ﺑﺈﺛﺎﺭﺓ ﺍﻟﺻ ّْﺩﻣﺔ ﻟﺩﻯ ﺃﻓﺿﻝ‬
‫ﺃﺻﺩﻗﺎﺋﻪ ﻭﺃﻛﺛﺭ ﻣﻧﺎﺻﺭﻳﻪ ﻭﻓﺎ ًء ﺧﺻﻭﺻﺎ ﻓﻲ ﻣﺎ ﻳ ّﺗﺻﻝ ﺑﺎﻟﻣﺳﺎﺋﻝ‬
‫ﺍﻟﺩﻳﻧﻳّﺔ‪ .‬ﺛﻡ ﺇﻥّ ﺣً َﺫ َﺭﻩُ ﻗﺩ ﻳﺩﻓﻌﻪ ﺇﻟﻰ ﺍﻟ ّﺗﺭﺍﺟﻊ ﻋﻥ ﻧﺷﺭ ﻧﺹﱟ ﻣّﺎ‬
‫ﻣﺳﺗﻌﺎﺭ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻻ‬
‫ٍ‬ ‫ﺗﺟ ّﻧﺑﺎ ﻹﺛﺎﺭﺓ ﺍﻻﻧﺯﻋﺎﺝ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺃﻥ ﻳﻭﻗّﻌﻪ ﺑﺈﺳﻡ‬
‫ﻳﻘﺑﻝ ﺑﺗﺎﺗﺎ ﺗﻐﻳﻳﺭ ﺻﻭﺭﺓ ﻓﻛﺭﻩ‪.‬‬

‫ﺃﻱّ ﺗﺻﻭ ّﺭ ﻟﺩﻯ »ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻥ ﺍﻟﻣﺳﻳﺢ ﺇﺫﻥ؟‬

‫‪٩٣‬‬
‫ﻟﻘﺩ ﺭﺃﻳﻧﺎ ﻓﻲ ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺑﻕ ﻛﻳﻑ ﻳﺭﻯ ﺃﻥّ ﺍﻷﻧﺑﻳﺎء ﻳﺗﻠﻘّﻭﻥ‬
‫ﺍﻟﻛﻼﻡ ﺍﻹﻟﻬﻲّ ﻋﺑﺭ ﻣﺧﻳّﻠﺗﻬﻡ‪ .‬ﻓﺎﻟﻧﺑﻭءﺍﺕ ﻣﺣ ّﺩﺩﺓ ﻭﺟﻭﺑﺎ ﺑﻣﻠﻛﺔ‬
‫ﺍﻹﺩﺭﺍﻙ ﺍﻟﺣﺳّﻲ » ‪ «Sensibilité‬ﻭﺑﺂﺭﺍء ﻭﺃﺣﻛﺎﻡ ﺍﻷﻧﺑﻳﺎء‬
‫ﺍﻟﻣُﺳﺑﻘﺔ‪ ،‬ﻭﻻ ﻳﻣﻛﻥ ﻗﺭﺍءﺗﻬﺎ ﺑﺻﻭﺭﺓ ﺣﺭﻓﻳّﺔ‪ .‬ﻭﺭﻏﻡ ﺫﻟﻙ ﻳُﺩﻫﺷﻧﺎ‬
‫ﻳﻣﺛﻝ ﺍﺳﺗﺛﻧﺎ ًء ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﺎﻋﺩﺓ‪:‬‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺈﻗﺭﺍﺭﻩ ﺃﻥّ ﺍﻟﻣﺳﻳﺢ ّ‬
‫ﻣﺧﻁﻁﺎﺕ ﺇﻟﻬﻳّﺔ ﻣﺗﻌﻠّﻘﺔ ﺑﺧﻼﺹ ﺍﻟﺑﺷﺭ ﻟﻳﺱ‬ ‫ّ‬ ‫»ﻟﻘﺩ ﺗﺟﻠّﺕ ﻟﻠﻣﺳﻳﺢ‬
‫ﺑﺗﻭﺳّﻁ ﺍﻟﻛﻼﻡ ﺃﻭ ﺍﻟﺭّﺅﻯ ﻭﻟﻛﻥ ﺑﺻﻔﺔ ﻣﺑﺎﺷﺭﺓ‪ […] .‬ﻓﻣﻥ ﺍﻟﻣﻣﻛﻥ‬
‫ﺍﻋﺗﺑﺎﺭ ﺻﻭﺕ ﺍﻟﻣﺳﻳﺢ ﻫﻭ ﺻﻭﺕ ﷲ‪ ،‬ﺗﻣﺎﻣﺎ ﻣﺛﻝ ﺫﻟﻙ ﺍﻟﺻّﻭﺕ‬
‫ﺍﻟّﺫﻱ ﻛﺎﻥ ﻣﻭﺳﻰ ﻗﺩ ﺳﻣﻌﻪ ﻣﻥ ﻗﺑﻠﻪ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻧﻔﺳﻪ ﻧﺳﺗﻁﻳﻊ‬
‫ﺍﻟﻘﻭﻝ ﺃﻳﺿﺎ ﺇﻥّ ﺣﻛﻣﺔ ﷲ ‪ -‬ﺗﻠﻙ ﺍﻟﺣﻛﻣﺔ ﻣﺎ ﻓﻭﻕ ﺍﻹﻧﺳﺎﻧﻳّﺔ ‪ -‬ﻗﺩ‬
‫ﺗﺟﺳّﺩﺕ ﻓﻲ ﺍﻟﻣﺳﻳﺢ ﺍﻟّﺫﻱ ﺃﺿﺣﻰ ) ﺑﺫﻟﻙ( ﻁﺭﻳﻘﺎ ﺇﻟﻰ ﺍﻟﺧﻼﺹ‬
‫ﺭﻭﺡ » ‪Esprit à‬‬ ‫ٍ‬ ‫]…[ ﻟﻘﺩ ﺗﺧﺎﻁﺏ ﺍﻟﻣﺳﻳﺢ ﻣﻊ ﷲ ﺭﻭﺣً ﺎ ﺇﻟﻰ‬
‫‪ .«esprit‬ﻭﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ﻓﺈ ّﻧﻧﺎ ﻧﻌﻠﻥ ﺃ ّﻧﻪ ﻻ ﺃﺣﺩ ﺇﻁﻼ ًﻗﺎ ﺑﺎﺳﺗﺛﻧﺎء‬
‫ﻛﻼﻡ ﺃﻭ‬
‫ٍ‬ ‫ﺍﻟﻣﺳﻳﺢ‪ ،‬ﺗﻠﻘّﻰ ﺍﻟﻭﺣﻲ ﻣﻥ ﺩﻭﻥ ﺗﻭﺳّﻁ ﺍﻟﺧﻳﺎﻝ‪ ،‬ﺃﻱ ﺗﻭ ّﺳ َﻁ‬
‫ﺻ َُﻭ ٍﺭ ﺣ ّﺳ ّﻳ ٍﺔ«)‪ .(86‬ﻳﺳﺗﺧﻠﺹ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺍﻟّﺫﻱ ﻳﻌﺭﻑ‬
‫ﺍﻟﻌﻬﺩﻳﻥ ﺍﻟﻘﺩﻳﻡ ﻭﺍﻟﺟﺩﻳﺩ ﻣﻌﺭﻓﺔ ﺗﺎﻣّﺔ‪ ،‬ﻫﺫﻩ ﺍﻟ ّﻧﺗﻳﺟﺔ ﻣﻥ ﺩﺭﺍﺳﺔ‬
‫ﻣُﺗ َﻘﻧ ٍﺔ ﻟﻧﺻﻭﺹ ﺍﻷﻧﺎﺟﻳﻝ‪ .‬ﻓﻣﺎ ﺍﺳﺗﺭﻋﻰ ﺍﻧﺗﺑﺎﻫﻪ ﻓﻌﻼ ﻓﻲ ﺧﻁﺎﺏ‬
‫ﺍﻟﻣﺳﻳﺢ ﻫﻭ ﺃﻥّ ﻫﺫﺍ ﺍﻟﺭّﺟﻝ ﺍﻟﺑﺳﻳﻁ ﺍﻟّﺫﻱ ﻟﻡ ّ‬
‫ﻳﺗﻠﻕ ﺃﻳّﺔ ﺗﺭﺑﻳﺔ ﺭﻓﻳﻌﺔ‪،‬‬
‫ﻋﻣﻳﻕ ﻭﻛﻭﻧﻲﱟ ‪ .‬ﻭﻓﻲ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‬ ‫ٍ‬ ‫ﻭﺑﻛﻼﻡ‬
‫ٍ‬ ‫ّ‬
‫ﺑﺎﻟﺣﻕ‬ ‫ﻟﻡ َﻳ ْﻧﻁِ ْﻕ ّﺇﻻ‬
‫ﻳﻣﺛﻝ ﺻﻭﺭﺓ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺣ ّﺭ‬ ‫ﻳﻁﺭﺡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻛﺭﺓ ﺃﻥّ ﺍﻟﻣﺳﻳﺢ ّ‬
‫ﺍﻟﺣﻘﻳﻘﻲّ ﺍﻟّﺫﻱ ﻻ ﻳﻣﻠﻙ ﻣﻥ ﺍﻷﻓﻛﺎﺭ ﺳﻭﻯ ﺗﻠﻙ ﺍﻟّﺗﻲ ﺗﻛﻭﻥ ﻣُﻁﺎﺑﻘﺔ‬
‫»‪.(adéquates»(87‬‬
‫‪٩٤‬‬
 ‫ﺍﻟﺣﻛﻳﻡ ﺍﻟّﺫﻱ ﻳﺗﻣ ّﺗﻊ‬
‫ِ‬ ‫ﻭﻓﻲ ﻋﻣﻕ ﺍﻟﻣﺳﺄﻟﺔ‪ ،‬ﻳُﺟﺳّﺩ ﺍﻟﻣﺳﻳﺢ ﻧﻣﻭﺫ َﺝ‬
‫ﺕ » ‪affects‬‬ ‫ﺑﻔﻛﺭ ﻣﺗﺣ ّﺭ ٍﺭ ﻣﻥ ﻛ ّﻝ ﺍﻷﻓﻛﺎﺭ ﺍﻟﺧﺎﻁﺋﺔ ﻭﺑﺎﻧﻔﻌﺎﻻ ٍ‬
‫ٍ‬
‫« ﻣُﻌ ّﺩﻟﺔ ﺗﻣﺎﻣﺎ ﺑﻔﺿﻝ ﺍﻟﻌﻘﻝ‪ .‬ﻭﺑﺫﻟﻙ ﻓﺈ ّﻧﻪ ﻳﺗﺳ ّﻧﻰ ﺍﻟ ّﻧﻅﺭ ﺇﻟﻳﻪ ﻻ‬
‫ﻋﻠﻰ ﺃ ّﻧﻪ » ﺗﺟ ّﺳ ٌﺩ ِﻟ« ﻭﻟﻛﻥ ﻋﻠﻰ ﺃ ّﻧﻪ » ﺗﺟ ﱟﻝ ﻟﻠﺣﻛﻣ ِﺔ ﺍﻹﻟﻬ ّﻳ ِﺔ«‪،‬‬
‫ﻣﺛﻠﻣﺎ ﻳﻭﺿّﺢ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻧﻔﺳﻪ ﺫﻟﻙ ﻓﻲ ﺭﺳﺎﻟﺔ ﺇﻟﻰ » ﻫﻧﺭﻱ‬
‫ﺃﻟﺩﻧﺑﺭﻍ«‪ » :‬ﻻ ﻳﺣﺗﺎﺝ ﺍﻟﻣﺭء ﺇﻟﻰ ﻣﻌﺭﻓﺔ ﺍﻟﻣﺳﻳﺢ ﻣﺗﺟﺳّﺩﺍ ﺑﻠﺣﻣﻪ‬
‫ﻭﻋﻅﻣﻪ ﻛﻲ ﻳﻔﻭﺯ ﺑﺎﻟﺧﻼﺹ‪ ،‬ﻭﻟﻛﻥّ ﺍﻷﻣﺭ ﻳﺧﺗﻠﻑ ﺗﻣﺎﻣًﺎ ﻓﻲ ﻣﺎ‬
‫ﻳﺗﻌﻠّﻕ ﺑﺎﺑﻥ ﷲ ﺍﻟﺧﺎﻟﺩ‪ ،‬ﺃﻱ ﺑﺣﻛﻣﺔ ﷲ ﺍﻟﺧﺎﻟﺩﺓ ﺍﻟّﺗﻲ ﺗﺟﻠّﺕ ﻓﻲ ﻛ ّﻝ‬
‫ﺷﻲء‪ ،‬ﺧﺎﺻّﺔ ﻓﻲ ﺍﻟﻌﻘﻝ ﺍﻟﺑﺷﺭﻱّ ‪ ،‬ﻭﺑﺻﻔﺔ ﺟﺯﺋﻳّﺔ ﻓﻲ ﻳﺳﻭﻉ‬
‫»ﺍﻟﻣﺳﻳﺢ‪.(Jésus-Christ »(88‬‬
‫ﻭﻳﺟﻳﺏ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﺣﺎﻭﺭﻩ ﺍﻟﻣﻧﺷﻐﻝ ﺑﻣﻌﺭﻓﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ‪ -‬ﺃﻱ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ‪ -‬ﻳﺅﻣﻥ ﺑﺗﺟﺳّﺩ ﷲ ﻓﻲ ﻳﺳﻭﻉ‪ -‬ﺍﻹﻧﺳﺎﻥ‪ ،‬ﻗﺎﺋﻼ ﺇﻥّ‬
‫ﻫﺫﻩ ﺍﻟﻔﻛﺭﺓ ﺗﺑﺩﻭ ﻟﻪ » ﻋﺑﺛﻳّﺔ ﺗﻣﺎﻣﺎ ﻣﺛﻝ ﺍﻟﻘﻭﻝ ﺇﻥّ ﺍﻟ ّﺩﺍﺋﺭﺓ ﺗ ّﺗﺧﺫ‬
‫ﺷﻛﻝ ﺍﻟﻣﺭﺑّﻊ«‪ .‬ﻓﺑﻧﻔﺱ ﺍﻟﻭﺟﻪ ﺍﻟّﺫﻱ ﺃﺻﺑﺢ ﺑﻪ ﻳﺳﻭﻉ‪-‬ﺍﻹﻧﺳﺎﻥ ﻫﻭ‬
‫ﺍﻟﻣﺳﻳﺢ ﺑﻘﺩﺭ ﻣﺎ ﺗﻠﻘّﻰ ﺍﻟﺣﻛﻣﺔ ﺍﻹﻟﻬﻳّﺔ ﻭﻋﺎﻳﺷﻬﺎ ﺑﺷﻛﻝ ﺗﺎ ّﻡ‪،‬‬
‫ﻧﺳﺗﻁﻳﻊ ﺍﻟﻘﻭﻝ ﺇﻥّ ﻛ ّﻝ ﻛﺎﺋﻥ ﺇﻧﺳﺎﻧﻲّ ﻳﻣﺗﻠﻙ » ﺭﻭﺡ ﺍﻟﻣﺳﻳﺢ«)‪(89‬‬
‫» ‪ « l’esprit du Christ‬ﺇﺫﺍ ﻣﺎ ﺍﻛﺗﺳﺏ ﺍﻟﺣﻛﻣﺔ ﺍﻹﻟﻬﻳّﺔ‬
‫ﻭﻋﺎﻳﺷﻬﺎ‪ ،‬ﺃﻱ ﺇﺫﺍ ﻓﻬﻡ ﻭﻁﺑّﻕ ﺍﻟﻘﻭﺍﻧﻳﻥ ﺍﻹﻟﻬﻳّﺔ ﺍﻟﻛﻭﻧﻳّﺔ‪ .‬ﻭﺑﻬﺫﺍ‬
‫ﺍﻟﻣﻌﻧﻰ ﻓﺈﻥّ ﺍﻟﻣﺳﻳﺢ ﻗﺩ ﺑﻠّ َﻎ » ﺍﻟﺣﻘﺎﺋﻕ ﺍﻷﺯﻟﻳّﺔ« ﻭﻣﻥ ﺛﻣّﺔ ﺣ ّﺭﺭﻫﺎ‬
‫ﻣﻥ ﻋﺑﻭﺩﻳﺔ ﺍﻟﻘﺎﻧﻭﻥ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﺃﺛﺑﺗﻬﺎ ﻭﻧﻘﺷﻬﺎ ﺇﻟﻰ ﺍﻷﺑﺩ ﻓﻲ ﺃﻋﻣﺎﻕ‬
‫ﺍﻟﻘﻠﻭﺏ«)‪.(90‬‬

‫‪٩٥‬‬
‫ِﺷﺕ ﺃﻳﺿﺎ ﻟﻌﺛﻭﺭﻱ ﻓﻲ ﻫﺫﻩ ﺍﻷﻗﻭﺍﻝ ﺍﻟّﺗﻲ ﺻﺎﻏﻬﺎ‬ ‫ﻭﻟﻘﺩ ُﺩﻫ ُ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﺇﺣﺩﻯ ﺍﻷﻓﻛﺎﺭ ﺍﻟﻌﻣﻳﻘﺔ ﺍﻟّﺗﻲ ﻛﻧﺕ ﺃﺅﻣﻥ ﺑﻬﺎ ﻣﻥ‬
‫ﻗﺑﻝ ﻭﺍﻟّﺗﻲ ﻛﻧﺕ ﻗﺩ ﺣﻠّﻠﺗﻬﺎ ﻓﻲ ﻛﺗﺎﺏ ﺑﻌﻧﻭﺍﻥ ﺍﻟﻣﺳﻳﺢ ﻓﻳﻠﺳﻭﻓﺎ ‪Le‬‬
‫‪ (Christ philosophe(91‬ﻭﺍﻟّﺫﻱ ﺩﺍﻓﻌﺕ ﻓﻳﻪ ﻋﻥ ﻓﻛﺭﺓ ﺃﻥّ‬
‫ﺗﺗﻣﺛﻝ ﻓﻲ ﻣﺑﺎﺩﺉ ﺃﺧﻼﻗﻳّﺔ ﻛﻭﻧﻳّﺔ َﻁﺑﻌﺕ ﻋﻘﻭ َﻝ‬ ‫ّ‬ ‫ﺭﺳﺎﻟﺔ ﻳﺳﻭﻉ‬
‫ﺍﻟﺑﺷﺭ ﻭﻗﻠﻭ َﺑﻬﻡ ﻓﻲ ﺍﻟﻌﻣﻕ ‪ -‬ﺭﻏﻡ ﺇﻓﺳﺎﺩ ﺍﻟﺳﻠﻁﺎﺕ ﺍﻟﺩﻳﻧﻳّﺔ ﻟﻠﺭّﺳﺎﻟﺔ‬ ‫ِ‬
‫ﺍﻹﻧﺟﻳﻠﻳﺔ ﻭﺣﺷﺭﻫﺎ ﻓﻲ ﺇﻁﺎﺭ ﺩﻭﻏﻣﺎﺋﻲّ ﻭﻣﻌﻳﺎﺭﻱّ ‪ -‬ﺇﻟﻰ ﺩﺭﺟﺔ ﺃ ّﻧﻬﺎ‬
‫ﺳﺗﻧﺑﻌﺙ ﻣﻥ ﺟﺩﻳﺩ ﺑﻌﺩ ﺛﻣﺎﻧﻳﺔ ﻋﺷﺭ ﻗﺭﻧﺎ ﻓﻲ ﺻﻭﺭ ٍﺓ ﻻﺋﻳﻛ ّﻳ ٍﺔ‬
‫ﻭﺿ ّﺩ ﺍﻟﻣﺅﺳّﺳﺎﺕ ﺍﻟﻛﻧﺳﻳّﺔ‪ ،‬ﺃﻱ ﻣﻥ ﺧﻼﻝ ﺃﺧﻼﻕ ﺣﻘﻭﻕ ﺍﻹﻧﺳﺎﻥ‬
‫ﺍﻟﻛﻭﻧﻳّﺔ‪ .‬ﻭﻣﺛﻠﻣﺎ ﻳﺑﻳّﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﺫﻟﻙ ﺑﺻﻭﺭﺓ ﺟﻳّﺩﺓ ﻓﺈﻥّ ﺍﻟﻣﺳﻳﺢ‬
‫»ﻛﺗﺏ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻹﻟﻬﻲّ ﺇﻟﻰ ﺍﻷﺑﺩ ﻓﻲ ﺃﻋﻣﺎﻕ ﺍﻟﻘﻠﻭﺏ«‪ ،‬ﺑﺩءًﺍ‬
‫ﺕ ﻟﺗﺄﺳﻳﺱ‬ ‫ﺑﺎﻷﻣﺭ ﺑﻣﺣﺑّﺔ ﺍﻟﻘﺭﻳﺏ‪ .‬ﺛ ّﻡ ﺇ ّﻧﻲ ﺃﻋﺗﻘﺩ ﺃﻥّ ﺍﻟﻣﺳﻳﺢ ﻟﻡ ﻳﺄ ِ‬
‫ُﻫﺑﺎﻥ ُﺟ ُﺩﺩٍ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﺟﺎء‬
‫ﻭﺑﺭ ٍ‬ ‫ﺩﻳﻥ ﺟﺩﻳﺩ ﺑﻘﻭﺍﻋﺩ ﻭﻣﻌﺗﻘﺩﺍﺕ ﺟﺩﻳﺩﺓ ِ‬
‫ﻟﻳﺑﻠّﻎ ﺍﻟﺑﺷﺭ » ﺣﻘﺎﺋﻕ ﺃﺯﻟﻳّﺔ«)‪ .(92‬ﻭﻫﻭ ﺑﺫﻟﻙ ﻳﺟﺳّﺩ ﺍﻟﺣﻛﻣﺔ‬
‫ﺍﻹﻟﻬﻳّﺔ ﺑﺷﻛﻝ ﺗﺎ ّﻡ ﺃﻛﺛﺭ ﻣﻣّﺎ ﻫﻭ ﻳﺟﺳّﺩ ﷲ ﻓﻲ ﺍﻟﻣﻌﻧﻰ ﺍﻟّﺫﻱ ﺗﻘﺭّﻩ‬
‫ﺍﻟ ّﺩﻭﻏﻣﺎ ﺍﻟﻣﺳﻳﺣﻳّﺔ‪ .‬ﺭﻏﻡ ﺃ ّﻧﻲ ﺃﻋﺗﻘﺩ‪ ،‬ﻭﻫﻭ ﻣﺎ ﺳﺄﻋﻭﺩ ﺇﻟﻰ ﺗﻧﺎﻭﻟﻪ‬
‫ﻛﺑﻳﺭ‬
‫ٍ‬ ‫ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻔﺻﻝ ﺍﻟﻼﺣﻕ‪ ،‬ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺃﻏﻔﻝ ﺑﺷﻛﻝ‬
‫ﺍﻟﺑُﻌْ َﺩ ﺍﻟﺻﻭﻓﻲﱠ ﻓﻲ ﺷﺧﺻﻳّﺔ ﻳﺳﻭﻉ ﺍﻟّﺫﻱ ﻛﺎﻥ ﻓﻲ ﺍ ّﺗﺣﺎﺩ ﻋﺎﻁﻔﻲ‬
‫ﻋﻣﻳﻕ ﻣﻊ ﻣﻥ ﻳﺳﻣّﻳﻪ »ﺃﺑّﺎ« » ‪) « Abba‬ﺃﻱ ﺍﻷﺏ‪.(Père‬‬

‫ﻟﻡ ﻳﺧﻁﺊ ﻣﻌﺎﺻﺭﻭﻩ ﻓﻲ ﻓﻬﻡ ﺫﻟﻙ‪ .‬ﻭﺷ ّﺩﺓ ﺇﻋﺟﺎﺏ » ﺳﺑﻳﻧﻭﺯﺍ«‬

‫ﺑﺎﻟﻣﺳﻳﺢ ﻟﻡ ُﺗﺟ ّﻧﺑﻪ ﻫﺟﻭﻣﺎﺕ ﻋﻧﻳﻔﺔ ﻣﻥ ﻗﺑﻝ ﺑﻌﺽ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‬
‫‪٩٦‬‬
 ‫ﺍﻟّﺫﻳﻥ ﺍ ّﺗﻬﻣﻭﻩ ﺑﺗﻘﻭﻳﺽ ﺃﺳﺱ ﺇﻳﻣﺎﻧﻬﻡ ﻧﻔﺳﻬﺎ‪ :‬ﺃﻱ ﻣﻌﺟﺯﺓ ﺍﻟﺗﺟﺳّﺩ‬
‫ﻭﺍﻟـﻔﺩﺍء »‪ .«rédemption‬ﻭﻟﻠﻭﻗﻭﻑ ﻋﻠﻰ ﺣﻘﻳﻘﺔ ﺫﻟﻙ ﻳﻛﻔﻲ ﺃﻥ‬
‫ﻧﻘﺭﺃ ﺍﻟﺭﺳﺎﻟﺔ ﺍﻟّﺗﻲ ﻭﺟّﻬﻬﺎ ﻟﻪ ﺳﻧﺔ ‪ 1675‬ﺻﺩﻳﻘﻪ » ﺃﻟﺑﻳﺭ ﺑﻭﺭﻍ«‬
‫‪ Albert Burgh‬ﻧﺟﻝ ﻭﺯﻳﺭ ﺍﻟﻣﺎﻟﻳّﺔ ﻓﻲ ﺟﻣﻬﻭﺭﻳّﺔ ﻫﻭﻟﻧﺩﺍ‪ .‬ﻓﺑﻌﺩ‬
‫ﺃﻥ ﻛﺎﻥ ﻫﺫﺍ ﺍﻟﺷﺎﺏّ ﺗﻠﻣﻳﺫﺍ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺍﺭﺗﺄﻯ ﺍﻋﺗﻧﺎﻕ‬
‫ﺏ ﺍﻧﺣﺭﺍﻑ ﺃﺳﺗﺎﺫﻩ ﺍﻟﺳّﺎﺑﻕ ﻋﻥ‬ ‫ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ ﻓﻲ ﺇﻳﻁﺎﻟﻳﺎ‪ .‬ﻭﻗﺎﻡ ﺑﺷﺟْ ِ‬
‫ﺍﻟﺣﻘﻳﻘﺔ ﺗﺣﺕ ﺗﺄﺛﻳﺭ ﻗﻭّ ﺓ ﺷﻳﻁﺎﻧﻳّﺔ‪ .‬ﻳﻘﻭﻝ » ﺃﻟﺑﻳﺭ ﺑﻭﺭﻍ« ﻣﺧﺎﻁﺑﺎ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ«‪» :‬ﺭﻏﻡ ﺃ ّﻧﻲ ُﻛﻧﺕ ﻣﻌﺟﺑًﺎ ﻓﻲ ﺍﻟﺳّﺎﺑﻕ ﺑﻌﻣﻕ ﻓﻛﺭﻙ‬
‫ﻭﺩﻗّﺗﻪ‪ ،‬ﻓﺈ ّﻧﻲ ﺍﻟﻳﻭﻡ ﺃﺷﺗﻛﻲ ﻣﻧﻙ ﻭﺃَ ْﺷﺟُﺏ َﻣﺎ َﻳ ْﺑ ُﺩﻭ ﻟﻲ ﺃ ّﻧﻬﺎ ﻣُﺻﻳﺑﺔ‬
‫ﻗﺩ ﺣﻠّﺕ‪] :‬ﺃﻧﺕ[ ﺭﺟ ٌﻝ ﻭ َﻫﺑ ُﻪ ﷲُ ﺃﺟﻣ َﻝ ﻗُ ُﺩﺭﺍﺕ ﺍﻟﻌ ْﻘ ِﻝ‪ ،‬ﺭﺟ ٌﻝ َﻳﻌْ َﺷ ُﻕ‬
‫ﺍﻟ َﻔﺿِ ﻳﻠَ َﺔ ﺑﻘﻭّ ﺓٍ‪ ،‬ﻭﻟﻛﻥّ ﺍﻟﺷﻳﻁﺎﻥ » ‪ «le Malin‬ﺗﻣ ّﻛﻥ ﺑﻛ ّﻝ ﻣﺎ ﻟﺩﻳﻪ‬
‫ﻣﻛﺭ ﻣﻥ ﺧِﺩﺍﻋﻪ ﻭﺇﻫﻼﻛﻪ‪ .‬ﻓﻣﺎ ﻋﺳﺎﻫﺎ ﺗﻛﻭﻥ ﻓﻠﺳﻔﺗﻙ ﺑﺭﻣّﺗﻬﺎ؟‬ ‫ﻣﻥ ٍ‬
‫ﺇ ّﻧﻬﺎ ﻭﻫ ٌﻡ ﺧﺎﻟﺹٌ ﻭﺧِﺩﻋﺔ‪ […] Chimère‬ﺛ ّﻡ ﻣﺎ ﻫﻲ ﺍﻟﻭﻗﺎﺋﻊ‬
‫ﺍﻟّﺗﻲ ُﺗﺑ ّﺭﺭ ﻫﺫﺍ ﺍﻟﻛﺑﺭﻳﺎء ﺍﻟ َﻣﻘﻳﺕ ﻭﺍﻟﻣﺗﻌ ّﻧﺕ ﻭﺍﻟﻌﺑﺛﻲّ ؟ ﻟﻣﺎﺫﺍ ﺗﻧﻛﺭ‬
‫ﺏ ﺍﻷﺯﻟ ّﻳﺔِ‪ ،‬ﻗﺩ‬ ‫ﺃﻥّ ﺍﻟﻣﺳﻳﺢ‪ ،‬ﺍﺑﻥ ﷲ ﺍﻟﺣﻲّ ﺍﻟﻘﻳّﻭﻡ ﻭﻛﻠﻣ ُﺔ ﺣﻛﻣ ِﺔ ﺍﻷ ِ‬
‫ﺗﻌﺫﺏ ﻋﻠﻰ ﺍﻟﺻّﻠﻳﺏ ﻣﻥ ﺃﺟﻝ ﺧﻼﺹ ﺍﻟﺑﺷﺭ؟ ﻷﻥّ‬ ‫ﺗﺟ ﱠﺳ َﺩ ﻭﺃ ّﻧﻪ ﻗﺩ ّ‬
‫ﺫﻟﻙ ﻻ ﻳﺗﻭﺍﻓﻕ ﻣﻊ ﻣﺑﺎﺩﺋﻛﻡ‪ […] .‬ﻋﻠﻳﻙ ﺃﻥ ﺗﺗﻭﺏ ﺃﻳّﻬﺎ ﺍﻟﻔﻳﻠﺳﻭﻑ‬
‫ﻭﺃﻥ ﺗﻌﺗﺭﻑ ﺑﻼﻣﻌﻘﻭﻟﻳّﺗﻙ ﺍﻟﺣﻛﻳﻣﺔ‪ sage déraison‬ﻭﺣﻛﻣﺗﻙ‬
‫ﺍﻟﻼّﻋﻘﻼﻧﻳّﺔ‪ .sagesse déraisonnable‬ﺗﺧﻠّﺹْ ﻣﻥ ﻏﺭﻭﺭﻙ‬
‫ﺿﻊْ ﻛﻲْ ُﺗ ْﺷ َﻔﻰ ﻣﻣّﺎ ﺃﺻﺎﺑﻙ‪َ .‬ﻗﺩّﺱْ ﺍﻟﻣﺳﻳ َﺢ ﻓﻲ ﺛﺎﻟﻭﺛﻪ ﺍﻟﻣﻘ ّﺩﺱ‬ ‫ﻭ َﺗﻭﺍ َ‬
‫ﻋﺳﻰ ﺃﻥ ﻳﺭﺣﻣﻙ ﻭﻳﺧﻠّﺻﻙ ﻣﻥ ﺷﻘﺎﺋﻙ«)‪ .(93‬ﻟﻡ ُﺗ ْﻐ ِﻔ ْﻝ ﻫﺫﻩ‬
‫ﺣﻕ ﺍﻟﻔﻳﻠﺳﻭﻑ ‪ » -‬ﺃﻧﺕ ﺃﺷ ّﺩ‬ ‫ﺍﻟﻁﻭﻳﻠﺔ ﺃﻳّﺔ ﺷﺗﻳﻣﺔ ﻓﻲ ّ‬ ‫ﺍﻟﺭّﺳﺎﻟﺔ ّ‬
‫ﻭﺿﺎﻋﺔ ﻣﻥ ﺍﻟﺳّﻭﺍﺋﻡ«‪ » ،‬ﺃﻳّﻬﺎ ﺍﻟﻛﺎﺋﻥ ﺍﻟﺷﻘﻲّ ﺍﻟﺧﺳّﻳﺱ«‪ » ،‬ﻁﻌﺎ ٌﻡ‬
‫ﻟﻠ ّﺩﻳﺩﺍﻥ«‪ ،‬ﺇﻟﺦ‪ -.‬ﻭﻫﻲ ﺗﻛﺷﻑ ﻟﻧﺎ ﺍﻟﻛﺛﻳﺭ ﻋﻥ ﺍﻟﻛﺭﺍﻫﻳّﺔ ﺍﻟّﺗﻲ‬
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 ‫ﺃﺛﺎﺭﻫﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﺩﻯ ﺑﻌﺽ »ﺍﻟﻛﺎﺛﻭﻟﻳﻙ ﺍﻟﻣﺗﺣﻣّﺳﻳﻥ«‪ .‬ﻭﻟﻛﻥّ‬
‫ﺍﻷﻛﺛﺭ ﻁﺭﺍﻓﺔ ﻫﻭ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛﻠّﻑ ﻧﻔﺳﻪ ﻋﻧﺎء ﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ‬
‫ﻣﺣﺎﻭﺭﻩ ﺑﻌﺑﺎﺭﺍﺕ ﻣﻭﺯﻭﻧ ٍﺔ ﻭﻟَ ِﺑ َﻘ ٍﺔ‪ .‬ﻟﻘﺩ ﺳﻌﻰ »ﺳﺑﻳﻧﻭﺯﺍ« ‪-‬ﻭﻻ ﺷ ّ‬
‫ﻙ‬
‫ﺃﻥّ ﺳﻌﻳﻪ ﻛﺎﻥ ﻣﻥ ﺩﻭﻥ ﺟﺩﻭﻯ‪ ،-‬ﻣﺗﺟ ّﻧﺑﺎ ﻛ ّﻝ ﺭﻭﺡ ﺧﺻﺎﻣﻳّﺔ ﻭﻟﻛﻥ‬
‫ﻣﻥ ﺩﻭﻥ ﺃﻥ َﻳ ْﺧ َﻠﻭ ﻛﻼﻣُﻪ ﻣﻥ ﺳﺧﺭﻳﺔ ﺫﻛﻳّﺔ‪ ،‬ﺇﻟﻰ ﺇﻓﻬﺎﻡ ﺗﻠﻣﻳﺫﻩ‬
‫ﺍﻟﺳّﺎﺑﻕ‪ ،‬ﺍﻟّﺫﻱ ﻟﻡ ﻳﺗﻭﻗّﻑ ﻋﻥ ﺗﺫﻛﻳﺭﻩ ِﺑﺄﻥْ ﻻ ﺧﻼﺹ ﺃﺑ ًﺩﺍ ﺧﺎﺭﺝ‬
‫ﺍﻟﻛﻧﻳﺳﺔ ﺍﻟﺭّﻭﻣﺎﻧﻳﺔ‪ ،‬ﺃﻥّ » ﻗﺩﺍﺳﺔ ﺍﻟﺣﻳﺎﺓ ﻟﻳﺳﺕ ﺣﻛﺭﺍ ﻋﻠﻰ ﺍﻟﻛﻧﻳﺳﺔ‬
‫ﺍﻟﺭّﻭﻣﺎﻧﻳﺔ ﻭﺃ ّﻧﻬﺎ ﻣﺷﺗﺭﻛﺔ ﺑﻳﻥ ﻛ ّﻝ ﺍﻟﺑﺷﺭ‪ .‬ﻭﻟﻛﻭﻧﻧﺎ ﻧﺩﺭﻙ ﺃ ّﻧﻧﺎ ﻧﻘﻳﻡ‬
‫ﻓﻲ ﷲ ﻭﺃﻥ ﷲ ﻳﻘﻳﻡ ﻓﻳﻧﺎ ﺑﻔﺿﻝ ﺍﻟﺣﺏّ ﺣ ّﺗﻰ ﻧﺳﺗﺧﺩﻡ ﻋﺑﺎﺭﺍﺕ‬
‫ﺍﻟﻘ ّﺩﻳﺱ » ﻳﻭﺣﻧﺎ«‪ ،(Epitre I, ch. IV, v. 13 ) ،‬ﻓﺈﻥّ ﻛ ّﻝ ﻣﺎ‬
‫ﻳﻣﻳّﺯ ﺍﻟﻛﻧﻳﺳﺔ ﺍﻟﺭﻭﻣﺎﻧﻳّﺔ ﻋﻥ ﺑﻘﻳّﺔ ﺍﻟﻛﻧﺎﺋﺱ ﻻ ﻣﻌﻧﻰ ﻟﻪ ﻭﻻ ﻳﺭﺗﻛﺯ‬
‫ﺇﻻ ّ ﻋﻠﻰ ﻣﺟﺭّﺩ ﺧﺭﺍﻓﺔ‪ .‬ﺇﻥّ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻭﺣﻳﺩﺓ ﻭﺍﻷﻛﺛﺭ ﻳﻘﻳﻧﺎ ﻟﻺﻳﻣﺎﻥ‬
‫ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻲّ ﺍﻟﺣﻘﻳﻘﻲّ ﻭﺍﻻﻣﺗﻼﻙ ﺍﻟﺣﻘﻳﻘﻲّ ﻟﻠﺭّﻭﺡ‪-‬ﺍﻟﻘﺩﺱ » ‪Esprit-‬‬
‫‪ «saint‬ﻫﻲ ﺇﺫﻥ ﻣﺛﻠﻣﺎ ﻗﻠﺕ ﺫﻟﻙ ﺑﻌﺑﺎﺭﺓ » ﻳﻭﺣﻧﺎ«‪ ،‬ﺍﻟﻌﺩﺍﻟﺔ‬
‫ﻭﺍﻹﺣﺳﺎﻥ‪ :‬ﻓﺣﻳﺙ ﻣﺎ ﻭﺟﺩﻧﺎﻫﻣﺎ ﻳﻛﻭﻥ ﺍﻟﻣﺳﻳﺢ ﺣﺎﺿﺭﺍ‪ ،‬ﻭﺣﻳﺛﻣﺎ‬
‫ﻳﻐﻳﺑﺎﻥ‪ ،‬ﻳﻐﻳﺏ ﺍﻟﻣﺳﻳﺢ ﻫﻭ ﺍﻵﺧﺭ‪ .‬ﻳﺎ ﻟﻪ ﻣﻥ ﺩﺭﺱ ﻗُ ﱢﺩ َﻡ ﺇﻟﻰ ﻫﺫﺍ‬
‫ﺍﻟﺷﺎﺏّ ﺍﻟﻣﺗﺣﻣّﺱ ﻭﺣﺩﻳﺙ ﺍﻟﻌﻬﺩ ﺑﺎﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ‪ ،‬ﻭﺍﻟّﺫﻱ ﺗ ّﺗﺳﻡ ﺃﻗﻭﺍﻟﻪ‬
‫ﺑﺎﻟﻛﺭﺍﻫﻳّﺔ ﺃﻛﺛﺭ ﻣﻣّﺎ ﺗﺗﺳّﻡ ﺑﺎﻹﺣﺳﺎﻥ!‬

‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺃﻗﻭﺍﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻛﺛﻳﺭﺓ ﺣﻭﻝ ﺍﻟﻣﺳﻳﺢ ﻭﺍﻟّﺗﻲ‬

‫ﻣﺕ ﺃﻫ ّﻡ ﻣﺿﺎﻣﻳﻧﻬﺎ‪ ،‬ﻳﻣﻛﻧﻧﺎ ﺃﻳﺿﺎ ﺇﺑﺭﺍﺯ ﺍﻟ ّﺗﻭﺍﺯﻱ ﺑﻳﻥ ﺭﺳﺎﻟﺔ‬
‫ﻗ ّﺩ ُ‬
‫ﻣﺩﺧﻝ ﻫﺫﺍ‬
‫ِ‬ ‫ُ‬
‫ﺃﺷﺭﺕ ﻓﻲ‬ ‫ُ‬
‫ﻛﻧﺕ ﻗﺩ‬ ‫ﺍﻷﻧﺎﺟﻳﻝ ﻭﺍﻟﻔﻛﺭ ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ ‪.‬‬
‫ﺍﻟﻛﺗﺎﺏ ﺇﻟﻰ ﺃﻥّ ﺍﻟﻣﺫﻫﺑﻳﻥ ﻳﺅ ّﻛﺩﺍﻥ ﻋﻠﻰ ﺃﻫﻣﻳّﺔ ﻋﺩﻡ ﺇﻁﻼﻕ‬
‫‪٩٨‬‬
‫ﺍﻷﺣﻛﺎﻡ‪ .‬ﻏﻳﺭ ﺃ ّﻧﻲ ﺳﺄﻋﻭﺩ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻣﺳﺄﻟﺔ ﻭﺇﻟﻰ ﻣﺳﺎﺋﻝ ﺃﺧﺭﻯ‬
‫ﻓﻲ ﺍﻟﻔﺻﻭﻝ ﺍﻟﻣﺧﺻّﺻﺔ ﻟﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪.‬‬

‫� )‪« Il écrivit la loi divine à jamais au fond (85‬‬

‫» ‪des cœurs‬‬

‫� ) ‪Traité Théologico-politique, op. cit., (86‬‬

‫‪.chapitre I, p. 624-625‬‬

‫� )‪.Éthique , IV, 68(87‬‬

‫ﻳﻣﻛﻧﻧﺎ ﺃﻳﺿﺎ ﺃﻥ ﻧﺳﺗﺧﺩﻡ ﺗﺭﺟﻣﺔ ﺍﻷﺳﺗﺎﺫ ﺟﻼﻝ ﺍﻟﺩﻳﻥ ﺳﻌﻳّﺩ‪:‬‬

‫»ﺃﻓﻛﺎﺭ ﺗﺎﻣّﺔ«‪ .‬ﺳﺑﻳﻧﻭﺯﺍ‪ ،‬ﻋﻠﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﺗﺭﺟﻣﺔ ﺟﻼﻝ ﺍﻟﺩﻳﻥ‬
‫ﺳﻌﻳّﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﺟﻧﻭﺏ ﻟﻠﻧﺷﺭ‪ ،‬ﻣﻌﺟﻡ ﺍﻟﻣﺻﻁﻠﺣﺎﺕ‪ ،‬ﺹ‪399 .‬‬
‫)ﺍﻟﻣﺗﺭﺟﻡ(‪.‬‬

‫� )‪.Lettre 73 à Henri Oldenburg(88‬‬

‫‪٩٩‬‬
Traité Théologico-politique, op. cit., (89 ) �
chapitre V, p.691

.Ibid., p. 675 (90) �

Frédéric Lenoir, Le Christ philosophe, (91 ) �

.Plon, 2007, Seuil, coll. « Point essais », 2009

‫ﻟﻛﺗﺎﺑ َﻲ ﺍﻟﻣﺳﻳ ُﺢ‬

ِ ‫(ﺍﻧﻅﺭ ﻓﻲ ﺫﻟﻙ ﺍﻟﻣﻠﺣﻕ ﺍﻟّﺫﻱ ﻭﺿﻌﺗﻪ‬92)
‫ ﻭﺍﻟّﺫﻱ ﺃﺷﺭﺡ ﻓﻳﻪ ﻣﻁﻭّ ﻻ ﺍﻟﻔﺻﻝ ﺍﻟﺭّﺍﺑﻊ ﻣﻥ ﺇﻧﺟﻳﻝ‬،‫ﻓﻳﻠﺳﻭ ًﻓﺎ‬
‫ ﻣﺛﻠﻣﺎ ﻗﺎﻝ ﺍﻟﻣﺳﻳﺢ‬،«‫ﻳﻭﺣﻧﺎ )» ﻳﺟﺏ ﺃﻥ ﻧﺣﺏّ ﷲ ﺭﻭﺣً ﺎ ﻭﺣﻘﻳﻘﺔ‬
.(‫ﻟﺗﻠﻙ ﺍﻟﻣﺭﺃﺓ ﺍﻟﺳﺎﻣﺭﻳّﺔ‬

Albert Burgh, lettre 67, in Spinoza, (93 ) �

.Œuvres Complètes, op. cit., p. 1265, 1267,1273

١٠٠
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺩﺱ‬
‫ﻫﻝ َﺧ َ‬
‫ﺎﻥ ﺳﺑﻳﻧﻭﺯﺍ ﺍﻟﻳﻬﻭﺩﻳّﺔ؟‬

‫»ﻟَ ْﻡ َﻳﻌ ُْﺩ ﷲُ ﻣُﻠ َﺗ ِﺯﻣًﺎ ﺗ َِﺟﺎ َﻩ ﺍﻟ َﻳﻬُﻭ ِﺩ ﺑﺄﻱّ ﺍ ْﺷﺗ َِﺭﺍﻁٍ ﺧﺎﺹﱟ ‪َ ،‬ﻣﺎ َﻳ ْﻁﻠُ ُﺑ ُﻪ‬
‫ﺍﻟﻁﺑﻳﻌِﻲﱢ ﺍﻟّﺫﻱ َﻳ َﺗﺣ ﱠﻛ ُﻡ ﻓﻲ ﻛ ّﻝ‬ ‫ﺎﻧﻭﻥ ﱠ‬ ‫ِﻣ ْﻧ ُﻬ ْﻡ ﻫ َُﻭ َﻓ َﻘ ْﻁ ﺍﻻ ْﻣﺗِﺛﺎ َﻝ ﻟﻠ َﻘ ِ‬
‫ﺕ ﺍﻟ َﻔﺎ ِﻧ َﻳ ِﺔ«)‪(94‬‬‫ﺍﻟ َﻛﺎﺋﻧﺎ ِ‬
‫ﻟﻧﺗﻭﻗّﻑ ﻗﻠﻳﻼ ﻋﻧﺩ ﺍﻟﻌﻼﻗﺔ ﺑﻳﻥ » ﺑﺎﺭﻭﺥ ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺍﻟﻳﻬﻭﺩﻳّﺔ‪،‬‬
‫ﻭﻛﺫﻟﻙ ﻋﻧﺩ ﻋﻼﻗﺔ ﺍﻟﻳﻬﻭﺩ ﺑﻬﺫﺍ ﺍﻟﻔﻳﻠﺳﻭﻑ ﻭﺑﻔﻛﺭﻩ ﻋﺑﺭ ﺍﻟﻘﺭﻭﻥ‪.‬‬
‫ﻳﺣﻣﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻛﺭﺓ ﻧﻘﺩﻳّﺔ ﻋﻥ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ .‬ﻭﻗﺩ ﺑﺎﺕ ﻣﻥ‬
‫ﺍﻟﻣﻣﻛﻥ ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﺃ ّﻧﻪ ﻗﺎﻡ ﺑﻌﻣﻠﻳّﺔ ﺗﺻﻔﻳﺔ ﺣﺳﺎﺏ ﻣﻊ ﺩﻳﻧﻪ‬
‫ﻁﺭﺩ ﻣﻧﻬﺎ ﺑﻁﺭﻳﻘﺔ ﻗﺎﺳﻳﺔ‪ .‬ﻏﻳﺭ ﺃﻥّ ﺫﻟﻙ‬ ‫ﻭﻁﺎﺋﻔﺗﻪ ﺍﻷﺻﻠﻳّﺔ ﺍﻟّﺗﻲ ُ‬
‫ﺳﻳﻛﻭﻥ ﺑﻣﺛﺎﺑﺔ ﻗﻠﺏ ﻟﻠﻌﻼﻗﺔ ﺍﻟﺳﺑﺑﻳّﺔ ﻣﺛﻠﻣﺎ ﺳﻳﻘﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬
‫ﻓﺳﺑﺏ ﺇﻗﺻﺎﺋﻪ ﻫﻭ ﺑﺎﻷﺣﺭﻯ ﻛﻭﻧﻪ ﻗﺩ ﻭﺿﻊ ﺭﺅﻳﺔ ﻧﻘﺩﻳّﺔ ﺷﺩﻳﺩﺓ‬
‫ﻟﻠ ّﺩﻳﺎﻧﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ .‬ﻣﻥ ﺍﻟﻣﺣﺗﻣﻝ ﺃﻥ ﻳﻛﻭﻥ ﻗﺩ ﺷﻌﺭ ﺑﻌﺩ ﺫﻟﻙ ﺑﺎﻟﺣﺯﻥ‬
‫ﻭﺍﻟﻣﺭﺍﺭﺓ‪ ،‬ﻭﻟﻛﻥ ﻟﻡ ﻳﻛﻥ ﻫﻧﺎﻙ ﺿﻐﻳﻧﺔ ﻭﻻ ﻛﺭﺍﻫﻳﺔ ﺩﺍﺋﻣﺗﺎﻥ‪،‬‬
‫ﺃﻋﻧﻲ ﺗﻠﻙ ﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﺣﺯﻳﻧﺔ ﺍﻟّﺗﻲ ﺃﻁﻧﺏ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬
‫ﺗﺣﻠﻳﻠﻬﺎ ﻭﺷﺟﺑﻬﺎ ﻓﻲ ﻛﺗﺎﺑﺎﺗﻪ ﺣ ّﺗﻰ ﻻ ﻳﺫﻫﺏ ﻓﻲ ﻅ ّﻧﻧﺎ ﺃ ّﻧﻪ ﻛﺎﻥ ﻫﻭ‬
‫ﻓﺭﻳﺳﺔ ﻟﻬﺎ‪ .‬ﺑﻝ ﺳﺗﻛﻭﻥ ﻣﺣﺎﻛﻣﺔ ﺳﻳّﺋﺔ ﺟﺩﺍ ﺇﻥ ﻅ َﻧ ّﻧﺎ ﺃﻥّ‬ ‫ً‬ ‫ﻧﻔﺳﻪ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺍﺳﺗﻬﺩﻑ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻓﻘﻁ‪ :‬ﻓﻬﻭ ﻳﺳﻠّﻁ ﻧﻘﺩﻩ ﺑﺎﻟ ّﺩﺭﺟﺔ‬
‫ﻧﻔﺳﻬﺎ ﻋﻠﻰ ﻛ ّﻝ ﺍﻟ ّﺩﻳﺎﻧﺎﺕ ﻋﻧﺩﻣﺎ ﺗﻘﻭﻡ ﺑﺈﺛﺎﺭﺓ ﺍﻹﻧﻔﻌﺎﻻﺕ ﺍﻟﺣﺯﻳﻧﺔ‬
‫ﻟﻸﻓﺭﺍﺩ‪ ،‬ﻭﺧﺻﻭﺻﺎ ﻣﻧﻬﺎ ﺍﻟﺧﻭﻑ‪ ،‬ﺣ ّﺗﻰ ُﺗﺣْ ِﻛ َﻡ ﻋﻣﻠ ّﻳ َﺔ ﺍﺳﺗﻌﺑﺎﺩِﻫﻡ‪،‬‬
‫ﺍﻟﻣﺗﻣﺛﻠﺔ ﻓﻲ ﺗﻧﻣﻳﺔ ﺍﻟﻌﺩﻝ‬ ‫ّ‬ ‫ﺃﻱ ﻋﻧﺩﻣﺎ ﺗﺣﻳﺩ ﻋﻥ ﻣﻬﻣّﺗﻬﺎ ﺍﻟﻭﺣﻳﺩﺓ‬
‫ﻭﺍﻟﻼﺗﺳﺎﻣﺢ‪،‬‬ ‫ّ‬ ‫ﻭﺍﻹﺣﺳﺎﻥ ﺑﻭﺍﺳﻁﺔ ﺍﻹﻳﻣﺎﻥ‪ ،‬ﻟﺗﻧﺷﺭ ﻛﺭﺍﻫﻳّﺔ ﺍﻵﺧﺭ‬
‫‪١٠١‬‬
‫ﺃﻱ ﻋﻧﺩﻣﺎ ﻳﺭﺳّﺦ ﺍﻟﻣﺅﻣﻧﻭﻥ ﻧﻔﺎﻗﻬﻡ ﺃﻭ ﻳﻅ ّﻧﻭﻥ ﺃﻧﻔﺳﻬﻡ ﺃﺭﻗﻰ ﻣﻥ‬
‫ﺍﻵﺧﺭﻳﻥ‪ .‬ﺫﻟﻙ ﻫﻭ ﻛ ّﻝ ﻣﺎ ﻳﺷﺟﺑﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻘﻭّ ﺓ ﻓﻲ ﻛ ّﻝ‬
‫ﺍﻷﺩﻳﺎﻥ‪ .‬ﻭﻫﺎﻛﻡ ﻣﺛﻼ ﻣﺎ ﻳﻛﺗﺑﻪ ﻋﻥ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪ » :‬ﻛﻡ ﻣﻥ ﻣﺭّﺓ‬
‫ُﺩﻫﺷﺕ ﻓﻳﻬﺎ ﻣﻥ ﺭﺅﻳﺔ ﺃﺷﺧﺎﺹ ﻳﺗﺑﺟّﺣﻭﻥ ﺑﺎﻟ ّﺗﻅﺎﻫﺭ ﺑﺎﻟﺗﺩﻳّﻥ‬
‫ﺍﻟﻣﺳﻳﺣﻲّ ﺃﻱ ﺑﺎﻟﺣﺏّ ﻭﺍﻟﻐﺑﻁﺔ ﻭﺍﻟﺳّﻼﻡ ﻭﺍﻟ ّﺯﻫﺩ ﻭﺍﺣﺗﺭﺍﻡ‬
‫ﺍﻟﻅﺭﻭﻑ‪ ،‬ﻭﻟﻛ ّﻧﻬﻡ ﻳﺗﺻﺎﺭﻋﻭﻥ ﺑﺣﻘﺩ ﺭﻫﻳﺏ‬ ‫ﺍﻻﻟﺗﺯﺍﻣﺎﺕ ﻓﻲ ﻛ ّﻝ ّ‬
‫ﻭﻳﻅﻬﺭﻭﻥ ﻳﻭﻣﻳﺎ ﺃﺷ ّﺩ ﺻﻭﺭ ﺍﻟﻛﺭﺍﻫﻳّﺔ«)‪ .(95‬ﻭﻓﻲ ﻛ ّﻝ ﻣﺭّﺓ‬
‫ﻳﺗﻌﺭّﺽ ﻓﻳﻬﺎ »ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻟﻰ ﻣﻌﺗﻘﺩﺍﺕ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﺈﻥّ ﺫﻟﻙ ﻳﻛﻭﻥ‬
‫ﺑﻬﺩﻑ ﺇﻗﺎﻣﺔ ﺃﺷ ّﺩ ﻧﻘ ٍﺩ ﺿ ّﺩ ﺍﻟﺧﻠﻁ ﺑﻳﻥ ﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﺯﻣﻧﻳّﺔ ﻭﺍﻟﺳّﻠﻁﺎﺕ‬
‫ﻙ ﺃﻥ‬ ‫ﺍﻟﺭﻭﺣﻳّﺔ ﺍﻟّﺫﻱ ﺗﻘﻳﻣﻪ ﺍﻟﺷﺭﻳﻌﺔ ]…[‪ .‬ﻳﻣﻛﻧﻧﺎ ﻣﻥ ﺩﻭﻥ ﺷ ّ‬
‫ﻧﺳﺗﻧﺗﺞ ﺑﺄﻥّ ﻣﺎ ﻳﻧﻘﺩﻩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺧﺻﻭﺻﺎ ﻣﻭﺍﻗﻑ ﺍﻟﺳّﻠﻁﺎﺕ‬
‫ﺍﻟ ّﺩﻳﻧﻳﺔ ﺍﻟﻣﺳﻳﺣﻳّﺔ ﺃﻭ ﺍﻟﻣﺳﻠﻣﺔ‪ ،‬ﻏﻳﺭ ﺃ ّﻧﻪ ﻳﻧﺳﻑ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻣﻥ‬
‫ﺃﺳﺎﺳﻬﺎ ﻋﻧﺩﻣﺎ ﻳﻘ ّﺭ ﺑﺄﻥّ ﺍﻻﻧﺗﺧﺎﺏ ﺍﻹﻟﻬﻲّ ﻗﺩ ﺍﻧﺗﻬﻰ ﻭﺃﻥّ ﺍﻻﻣﺗﺛﺎﻝ‬
‫ﺷﺭﻳﻌﺔ ﻻ ﻣﻌﻧﻰ ﻟﻪ ﻭﺃ ّﻧﻪ » ﻟﻡ ﻳﻌﺩ ﻟ ﻣﻥ ﺍﻟﺗﺯﺍﻡ ﺧﺎﺹّ ﺗﺟﺎﻩ‬ ‫ﻟﻠ ّ‬
‫ﺍﻟﻳﻬﻭﺩ ﺍﻟّﺫﻳﻥ ﻳﻁﺎﻟﺑﻬﻡ ﻓﻘﻁ ﺑﺎﺣﺗﺭﺍﻡ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻟﻁﺑﻳﻌﻲّ ﺍﻟّﺫﻱ ﻳﺗﺣ ّﻛﻡ‬
‫ﻓﻲ ﺟﻣﻳﻊ ﺍﻟﻛﺎﺋﻧﺎﺕ ﺍﻟﻔﺎﻧﻳﺔ«)‪ .(96‬ﻫﺫﻩ ﺃﻗﻭﺍﻝ ﻣﺭﻓﻭﺿﺔ ﺗﻣﺎﻣﺎ‬
‫ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻳﻬﻭﺩﻱّ ﻣﺗﺩﻳّﻥ ﺃﻭ ﺣ ّﺗﻰ ﻣﺗﻌﻠّﻕ ﺑﺎﻟ ّﺗﻘﺎﻟﻳﺩ‬
‫ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻓﻘﻁ‪ ،‬ﻭﻫﻲ ﺗﻘﺗﺭﺏ ﻛﺛﻳﺭﺍ ﻣﻣّﺎ ﻳﻔﻛﺭ ﻓﻳﻪ َﻛ َﺗ َﺑ ُﺔ ﺍﻟﻌﻬﺩ‬
‫ﺍﻟﺟﺩﻳﺩ ﻣﻥ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪.‬‬

‫ﻟﻡ ﻳﻐﺏ ﺫﻟﻙ ﻋﻥ ﺍﻟﻔﻳﻠﺳﻭﻑ ﺍﻟﺗﻠﻣﻭﺩﻱّ ﺍﻟﻛﺑﻳﺭ » ﺇﻳﻣﺎﻧﻭﻳﻝ‬

‫ﻟﻔﻳﻧﺎﺱ«‪ E. Levinas‬ﺍﻟّﺫﻱ َﻋ َﺭ ْﻓ ُﺗ ُﻪ ﻓﻲ ﻧﻬﺎﻳﺔ ﺣﻳﺎﺗﻪ ﻋﻥ ﻗﺭﺏ‪ ،‬ﺇﺫ‬
‫ﻛﺎﻥ ﺃﺳﺗﺎﺫﻱ ﻓﻲ ﺍﻟﺟﺎﻣﻌﺔ ﻭﺷﺎﺭﻛﺗﻪ ﻓﻲ ﺗﺄﻟﻳﻑ ﻛﺗﺎﺏ)‪ .(97‬ﻓﻔﻲ‬
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‫ﻧﺹّ ﻣﻠﺅﻩ ﺍﻟﺗﻧﺩﻳﺩ ﺃﺭﺍﺩ » ﻟﻔﻳﻧﺎﺱ« ﺃﻥ ﻳﻔﺳّﺭ ﻛﻳﻑ ﻳﺗﺣﻣّﻝ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻣﺳﺅﻭﻟﻳّﺔ ﺛﻘﻳﻠﺔ ﻓﻲ ﺗﻁﻭّ ﺭ ﺍﻟﻔﻛﺭ ﺍﻟﻣﻌﺎﺩﻱ ﻟﻠﻳﻬﻭﺩﻳّﺔ‪.‬‬
‫ﻭﻧﻘ ّﺩﻡ ﻫﻧﺎ ﻣﻘﻁﻌﺎ ﻁﻭﻳﻼ ﻣﻥ ﻫﺫﺍ ﺍﻟﻧﺹّ ‪ » :‬ﻟﻘﺩ ﺍﻗﺗﺭﻑ‬
‫ﺧﻳﺎﻧﺔ‪ .‬ﻓﻘﺩ ﺃﺧﺿﻊ ﺣﻘﻳﻘﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻛﺭ‬ ‫ً‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺇﻟﻰ ﻭﺣﻲ ﺍﻟﻌﻬﺩ ﺍﻟﺟﺩﻳﺩ‪ .‬ﻭﻟﻛﻥ ﻣﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺃﻥ ﻫﺫﺍ ﺍﻟﻭﺣﻲ ﻳﺗ ّﻡ‬
‫ﺗﺟﺎﻭﺯﻩ ﺑﺎﻟﺣﺏّ ﺍﻟﻌﻘﻠﻲّ ﻟ‪ ،‬ﻭﻟﻛﻥ ﺍﻟﻛﻳﻧﻭﻧﺔ ﺍﻟﻐﺭﺑﻳّﺔ ﺗﺗﺿﻣّﻥ ﻫﺫﻩ‬
‫ﺍﻟ ّﺗﺟﺭﺑﺔ ﺍﻟﻣﺳﻳﺣﻳّﺔ ﻭﺇﻥ ﻓﻲ ﺻﻭﺭﺓ ﻣﺭﺣﻠﺔ‪ .‬ﻭﺑﺎﻹﻧﻁﻼﻕ ﻣﻥ ﺫﻟﻙ‬
‫ﻳ ّﺗﺿﺢ ﺃﻣﺎﻡ ﺍﻟﻣﺭء ﺍﻟ ّﺩﻭﺭ ﺍﻟﺳﻲّ ء ﺍﻟّﺫﻱ ﻟﻌﺑﻪ »ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺗﻔ ّﻛﻙ‬
‫ﺍﻷﻧﺗﻠﺟﻧﺳﻳﺎ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﺣ ّﺗﻰ ﻭﺇﻥ ﻟﻡ ﺗﻛﻥ ﺍﻟﻣﺳﻳﺣﻳّﺔ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ‬
‫ﻣﻣﺛﻠﻳﻬﺎ ﻭﺇﻟﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻔﺳﻪ ﺳﻭﻯ ﺣﻘﻳﻘﺔ ﻣﺎ ﻗﺑﻝ‪-‬ﺃﺧﻳﺭﺓ‬ ‫ّ‬
‫‪ ،pénultième‬ﻭﺣ ّﺗﻰ ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﺗﻘﺩﻳﺱ ﷲ ﻓﻛﺭﺍ ﻭﺣﻘﻳﻘﺔ‬
‫ﺗﻣﺛﻝ ﻣﺭﺣﻠﺔ ﻻ‬ ‫ﺃﻥ ﻳﺗﺟﺎﻭﺯ ﺍﻟﻣﺳﻳﺣﻳّﺔ‪ .‬ﺇﻥّ ﺍﻹﻗﺭﺍﺭ ﺑﺄﻥّ ﺍﻷﻧﺎﺟﻳﻝ ّ‬
‫ﻳﻣﻛﻥ ﺍﻟﺗﻐﺎﺿﻲ ﻋﻧﻬﺎ ﻋﻠﻰ ﻁﺭﻳﻕ ﺍﻟﺣﻘﻳﻘﺔ ﺃﻣ ٌﺭ ﻣُﻬ ﱞﻡ ﻓﻲ ﻋﺻﺭﻧﺎ‪.‬‬
‫ُﻳ َﻌ ﱡﺩ ﻫﺫﺍ ﺃﻛﺛﺭ ﻣﻥ ﺍﻟﺟﻬﺭ ﺑﺎﻟﻌﻘﻳﺩﺓ ‪la profession du credo‬‬
‫ﻧﻔﺳﻪ‪ .‬ﺩﻳﻥ ﻳﻬﻭﺩﻱّ ﻳﻣﻬّﺩ ﻟﻣﺟﻲء ﺍﻟﻣﺳﻳﺢ‪ :‬ﺫﻟﻙ ﻫﻭ ّ‬
‫ﺍﻟﻁﺭﻳﻕ ﺍﻟّﺫﻱ‬
‫ً‬
‫ﺣﺭﻛﺔ‬ ‫ﺟﻌﻠﺕ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﻣﻥ ﺧﻼﻟﻪ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﺍﻟﻼﻣﺗﺩﻳّﻧﺔ ﺗﺳﺗﻛﻣﻝ‬
‫ﺳﺗﻌﺎﺭﺿﻬﺎ ﻭﻫﻲ ﻣﺗﺩﻳّﻧﺔ ﻁﻳﻠﺔ ﺳﺑﻌﺔ ﻋﺷﺭ ﻗﺭﻧﺎ‪ […].‬ﻟﻘﺩ‬
‫ﺍﻧﺗﺻﺭﺕ ﺍﻟﻣﺳﻳﺣﻳّﺔ ﻓﻲ ﻏﻔﻠ ٍﺔ ﻣﻥ ﺍﻟﺟﻣﻳﻊ ﺑﻔﺿﻝ ﺍﻟﻌﻘﻼﻧﻳّﺔ ﺍﻟّﺗﻲ‬
‫ﻗﺎﺩﻫﺎ »ﺳﺑﻳﻧﻭﺯﺍ«)‪.(98‬‬

‫ﻣﻥ ﺍﻟﻣﺣﺗﻣﻝ ﺃﻥّ » ﻟﻔﻳﻧﺎﺱ« ﻳﺳﺗﻣ ّﺩ » ﻣﻌﺎﺩﺍﺗﻪ ﻟﻠﺳﺑﻳﻧﻭﺯﻳّﺔ« ﻣﻥ‬

‫ﺃﺣﺩ ﺃﺳﺎﺗﺫﺗﻪ ﺍﻟﺭﺋﻳﺳﻳّﻳﻥ‪ :‬ﺍﻟﺣﺎﺧﺎﻡ ﺟﺎﻛﻭﺏ ﻏﻭﺭﺩﺍﻥ » ‪Jacob‬‬
‫‪ (Gordin» (1896-1947‬ﺍﻟّﺫﻱ ﻛﺎﻥ ﻳﻛﺭﻩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻭﻳﺭﻯ‬
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‫ﻓﻳﻪ ﺃﺣﺩ ﺍﻟﻣﺳﺅﻭﻟﻳﻥ ﻋﻥ ﺍﻟ ّﻧﺯﻋﺔ ﺍﻟﻣﻌﺎﺩﻳﺔ ﻟﻠﺳﺎﻣﻳّﺔ ﺣﺩﻳﺛﺎ‪ .‬ﺻﺣﻳﺢ‬
‫ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻡ ﻳﺗﻭﻗّﻑ ﻋﻧﺩ ﺗﻘﻭﻳﺽ ﺃﺳﺱ ﺍﻟ ّﺩﻳﺎﻧﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ‬
‫ﻧﻔﺳﻬﺎ‪ .‬ﺇﺫ ﻛﺎﻥ ﻟﻪ ﺧﻁﺎﺏ ﺣﺎ ّﺩ ﺟ ّﺩﺍ ﺗﺟﺎﻩ » ﺍﻟﻌﺑﺭﺍﻧﻳّﻳﻥ« ﺃﻭ »‬
‫ﺍﻟﻳﻬﻭﺩ« ﻣﻥ ﺩﻭﻥ ﺗﻣﻳﻳﺯ‪ ،‬ﻛﺎﻥ ﻛﻔﻳﻼ ﺑﺈﺛﺎﺭﺓ ﺩﻋﺎﻳﺔ ﻣﻌﺎﺩﻳﺔ ﻟﻠﺳّﺎﻣﻳﺔ‬
‫ﺑﺩﺕ ﻋﻧﻳﻔﺔ ﺟ ّﺩﺍ ﻓﻲ ﺍﻟﻣﺟﺗﻣﻌﺎﺕ ﺍﻷﻭﺭﻭﺑﻳّﺔ ﺣ ّﺗﻰ ﻣﺟﻲء ﺍﻟ ّﻧﺎﺯﻳﺔ‬
‫ﻣﺛﻠﺕ ﺫﺭﻭﺗﻬﺎ‪ .‬ﻫﻛﺫﺍ ﺍﻧﺗﻘﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﺗﻛﺑّﺭ » ﺍﻟﻌﺑﺭﺍﻧﻳّﻳﻥ‬ ‫ﺍﻟّﺗﻲ ّ‬
‫ﺍﻟّﺫﻳﻥ ﻛﺎﻧﻭﺍ ﻳﺗﺑﺟّﺣﻭﻥ ﺑﺄ ّﻧﻬﻡ ﺃﺭﻗﻰ ﻣﻥ ﺑﻘﻳّﺔ ﺍﻟﺑﺷﺭ ﻭﻳﺯﺩﺭﻭﻥ ﻛ ّﻝ‬
‫ﺷﻌﻭﺏ ﺍﻷﺧﺭﻯ«‪.‬‬ ‫ﺍﻟ ّ‬
‫ﻭﻓﻲ ﻣﻭﺿﻊ ﺁﺧﺭ ﻳﺭ ّﺩ ﻋﻠﻰ ﺍﻋﺗﺭﺍﺽ ﻳ َُﺭﺍﺩ ﺑﻪ ﺍﻟﻘﻭﻝ ﺇﻥّ ﺍﻟ ّﺗﻌﻣﻳﺭ‬
‫ﺷﻌﺏ ﺍﻟﻳﻬﻭﺩﻱّ ‪ ،‬ﺭﻏﻡ ﺍﻟ ّﺗﺟﺎﺭﺏ ﺍﻟﻘﺎﺳﻳﺔ ﺍﻟّﺗﻲ ﻣ ّﺭ ﺑﻬﺎ‪،‬‬ ‫ّ‬
‫ﺍﻟﻁﻭﻳﻝ ﻟﻠ ّ‬
‫ﻫﻭ ﻋﻼﻣﺔ ﻋﻠﻰ ﺍﺳﺗﻣﺭﺍﺭ ﺍﺻﻁﻔﺎﺋﻪ ﻣﻥ ﻗﺑﻝ ﷲ‪ ،‬ﺑﺎﻟﻘﻭﻝ ﺇ ّﻧﻪ ﻟﻳﺱ‬
‫ﻓﻲ ﻫﺫﺍ ﺍﻟ ّﺗﻌﻣﻳﺭ ﺃﻱّ ﻭﺟﻪ ﻟﻠﻐﺭﺍﺑﺔ ﺣ ّﺗﻰ ﻭﺇﻥ ﻟﻡ ﺗﻛﻥ ﻟﻬﻡ ﺩﻭﻟﺔ‬
‫ﺍﻟﺑ ّﺗﺔ‪ » ،‬ﻓﻘﺩ ﻋﺎﺵ ﺍﻟﻳﻬﻭﺩ ﻣﻧﻌﺯﻟﻳﻥ ﻋﻥ ﻛ ّﻝ ﺍﻷﻣﻡ ﺇﻟﻰ ﺩﺭﺟﺔ ﺇﺛﺎﺭﺓ‬
‫ﻛﺭﺍﻫﻳّﺔ ﻛﻭﻧﻳّﺔ ﺿ ّﺩﻫﻡ‪ ،‬ﺣﻳﺙ ﻟﻡ ﻳﻛﻥ ﺫﻟﻙ ﻓﻘﻁ ﺑﺳﺑﺏ ﻣﻣﺎﺭﺳﺗﻬﻡ‬
‫ﻟﻁﻘﻭﺱ ﺷﻛﻠﻳّﺔ ﻣﺗﻌﺎﺭﺿﺔ ﻣﻊ ﻁﻘﻭﺱ ﺍﻷﻣﻡ ﺍﻷﺧﺭﻯ‪ ،‬ﻭﻟﻛﻥ ﺃﻳﺿﺎ‬
‫ﺑﺳﺑﺏ ﻋﻼﻣﺔ ﺍﻟﺧﺗﺎﻥ ﺍﻟﺗﻲ ﻅﻠّﻭﺍ ﻣﺗﻣﺳّﻛﻳﻥ ﺑﻬﺎ ﺩﻳﻧﻳّﺎ«‪.‬‬
‫ﻓﺧﺻﻭﺻﻳّﺗﻬﻡ ﻭﺭﻓﺿﻬﻡ ﻟﻼﻧﺩﻣﺎﺝ ﻫﻣﺎ ﺇﺫﻥ ﻣﺎ ﻳﺛﻳﺭ ﺍﻟﻧﺯﻋﺔ‬
‫ﺍﻟﻣﻌﺎﺩﻳﺔ ﻟﻠﻳﻬﻭﺩﻳّﺔ‪ .‬ﻭﻳﺿﻳﻑ » ﺳﺑﻳﻧﻭﺯﺍ« » ﺇﺫﺍ ﻛﺎﻧﺕ ﻛﺭﺍﻫﻳﺔ‬
‫ﺍﻷﻣﻡ ﻟﻠﻳﻬﻭﺩ ﻫﻲ ﺍﻟﺿّﺎﻣﻥ ﻟﺑﻘﺎﺋﻬﻡ‪ ،‬ﻓﺈﻥّ ﺫﻟﻙ ﻫﻭ ﻣﺎ ﺃﺛﺑﺗﺗﻪ‬
‫ﺍﻟ ّﺗﺟﺭﺑﺔ«‪ .‬ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ ﻓﺈﻥّ ﺍﻻﺿﻁﻬﺎﺩ ﻟﻡ ﻳﻔﻌﻝ ﺳﻭﻯ ﺃ ّﻧﻪ‬
‫ﺿﺎﻋﻑ ﻗﻭّ ﺓ ﺍﻟﺷﻌﻭﺭ ﺍﻟﻬﻭﻭﻱّ ﺍﻟﻳﻬﻭﺩﻱّ ‪ .‬ﻭﻣﻥ ﺛﻣّﺔ ﻳﺗﺳ ّﻧﻰ ﺍﻟﻘﻭﻝ‪،‬‬
‫ﻭﻫﻭ ﻣﺎ ﻟﻡ ﻳﻔﻌﻠﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺇﻥّ ﺍﻟﻳﻬﻭﺩ ﻫﻡ ﺍﻟﻣﺳﺅﻭﻟﻭﻥ ﻓﻲ‬
‫ﻳﺗﺑﻕ ﻟﺑﻌﺽ‬ ‫ّ‬ ‫ﺍﻟ ّﻧﻬﺎﻳﺔ ﻋﻥ ﻛ ّﻝ ﺍﻟﻣﻌﺎﻧﺎﺓ ﺍﻟّﺗﻲ ﻟﺣﻘﺕ ﺑﻬﻡ‪ .‬ﻭﺑﺫﻟﻙ ﻟﻡ‬
‫ﻣﻌﺎﺩﻱ ﺍﻟﺳّﺎﻣﻳﺔ ﺍﻟﺣﺩﻳﺛﻳﻥ ﺳﻭﻯ ﺧﻁﻭﺓ ﻻﺟﺗﻳﺎﺯﻫﺎ‪.‬‬
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‫ﻭﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﺫﻟﻙ ﻫﻭ ﺍﻟﺳﺑﺏ ﺍﻷﻭّ ﻝ ﺍﻟّﺫﻱ ﺟﻌﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻳﺛﻳﺭ ﺟﺩﻻ ﻭﺍﺳﻌﺎ ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺩﻳﻧﻳّﺔ ﻭﺍﻟﻣﺛﻘّﻔﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ ،‬ﻓﻬﻭ ﻻ‬
‫ُﻳﻌِﻳ ُﺭ ﺍﻟﻬﻭﻳّﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﺃﻫﻣّﻳﺔ ﻛﺑﻳﺭﺓ‪ .‬ﻟﻘﺩ ﻭُ ﻟِ َﺩ ﻳﻬﻭﺩﻳّﺎ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻛﺎﻥ‬
‫ﻳﺷﻌﺭ ﺑﺎﻟﻣﻭﺍﻁﻧﺔ ﺍﻟﻌﺎﻟﻣﻳّﺔ ﺑﻔﺿﻝ ﺍﻟﻌﻘﻝ‪ ،‬ﻭﺑﺎﻟﻣﻭﺍﻁﻧﺔ ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ‬
‫ﺍﻟّﺗﻲ ﺗﻛﻔﻠﻬﺎ ﻫﻭﻳّﺗﻪ ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ‪ .‬ﺇ ّﻧﻪ ﻣﻧﺎﺻﺭ ﻟﻔﻛﺭﺓ ﺍﻧﺩﻣﺎﺝ ﺍﻟﻳﻬﻭﺩ‬
‫ﻓﻲ ﺍﻟﻣﺟﺗﻣﻌﺎﺕ ﺍﻟّﺗﻲ ﻳﻌﻳﺷﻭﻥ ﻓﻳﻬﺎ‪ ،‬ﻭﻗﺩ ﻳﻛﻭﻥ ﻣﻘﺗﻧﻌﺎ ﺑﺄﻥّ ﺫﻟﻙ‬
‫ﺍﻻﻧﺩﻣﺎﺝ ﺳﻳﺳﺎﻋﺩ ﻋﻠﻰ ﺗﺣ ّﺭﺭﻫﻡ ﺃﻱ ﻋﻠﻰ ﺍﻻﻋﺗﺭﺍﻑ ﺑﻬﻡ‬
‫ﻣﻭﺍﻁﻧﻳﻥ ﻛﺎﻣﻠﻲ ﺍﻟﻣﻭﺍﻁﻧﺔ ﻓﻲ ﻣﺧﺗﻠﻑ ﺍﻟﻣﺟﺗﻣﻌﺎﺕ ﺍﻷﻭﺭﻭﺑﻳّﺔ‪.‬‬
‫ﻭﻗﺩ ّﺃﺛﺭﺕ ﻫﺫﻩ ﺍﻟﻔﻛﺭﺓ ﺑﻌﺩ ﺫﻟﻙ ﺑﻘﺭﻥ ﻋﻠﻰ ﻣﺅﺳﺳﻲ » ﺍﻟﻬﺎﺳﻛﺎﻻ‬
‫‪ ،«Haskala‬ﺃﻱ ﻋﻠﻰ ﺣﺭﻛﺔ ﺍﻷﻧﻭﺍﺭ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ ،‬ﻭﺧﺎﺻّﺔ ﻋﻠﻰ‬
‫»ﻣﻭﺳﻰ ﻣﻭﻧﺩﻟﺳﻭﻥ ‪Moses Mendelssohn (1729-‬‬
‫‪ ،«(1786‬ﺍﻟﻣﻌﺟﺏ ﺑﻔﻛﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺍﻟّﺫﻱ ﺩﻋﺎ ّ‬
‫ﻣﺗﺄﺛﺭً ﺍ ﺑﻪ ﺇﻟﻰ‬
‫ﺗﺑ ّﻧﻲ ﻧﺯﻋﺔ ﻛﻭﻧﻳّﺔ ﻋﻘﻠﻳّﺔ ُﻣﻠِ ًّﺣﺎ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ ﻋﻠﻰ ﺿﺭﻭﺭﺓ ّﺃﻻ‬
‫ﺗﻘﻭﻡ ﺍﻟ ّﺩﻭﻟﺔ ﺑﻣﻧﻊ ﺃﻱّ ﺩﻳﻥ ﺑﺩﺍﻳﺔ ﺑﺎﻟﻳﻬﻭﺩﻳّﺔ‪ ،‬ﺑﺷﺭﻁ ﺃﻥ ﻳﺑﻘﻰ ﺫﻟﻙ‬
‫ﺍﻟ ّﺩﻳﻥ ﻓﻲ ﺣﺩﻭﺩ ﺍﻟﻣﺟﺎﻝ ﺍﻟﺧﺎﺹّ ‪ .‬ﻭﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻟﻘﺭﻥ ‪ 19‬ﻭﺟﺩ‬
‫ﺃﻧﺻﺎﺭ » ﻋِ ِﻠﻡ‬
‫ِ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻧﺻﺎﺭً ﺍ ﺟُﺩ ًﺩﺍ ﻣﻥ ﺍﻟﻳﻬﻭﺩ ﻋﺑﺭ‬
‫ﺍﻟﻳﻬﻭﺩﻳ ِﺔ« ) ‪ (Wissenschuft des judentunis‬ﺍﻷﻟﻣﺎﻥ‬
‫ﺍﻟﻁﺭﻳﻕ ﺍﻟّﺫﻱ ﻓﺗﺣﺗﻪ ﺍﻟﻔﻠﺳﻔﺔ ﻓﻲ ﻗﺭﺍءﺗﻬﺎ‬ ‫ﺍﻟّﺫﻳﻥ ﻳﺭﻳﺩﻭﻥ ﺍ ّﺗﺑﺎﻉ ّ‬
‫ﺍﻟﺗﺎﺭﻳﺧﻳّﺔ ﺍﻟﻧﻘﺩﻳّﺔ ﻟـ ﺍﻟ ّﺗﻭﺭﺍﺓ ﻭﺗﺧﻠﻳﺹ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﻣﻥ ﺍﻟﺧﺿﻭﻉ‬
‫ﺷﺭﻳﻌﺔ ﺍﻟﺗﻭﺭﺍﺗﻳّﺔ ) ‪ .Halakha) La Loi‬ﻓﻲ ﻧﻬﺎﻳﺔ‬ ‫ﺍﻷﻋﻣﻰ ﻟﻠ ّ‬
‫ﺍﻟﻘﺭﻥ ﺍﻟ ّﺗﺎﺳﻊ ﻋﺷﺭ ﻭﺑﺩﺍﻳﺔ ﺍﻟﻘﺭﻥ ﺍﻟﻌﺷﺭﻳﻥ‪ ،‬ﻭﻓﻲ ﺃﻭﺝ ﻣﻭﺟﺔ‬
‫ﻣﻌﺎﺩﺍ ٍﺓ ﺷﺩﻳﺩ ٍﺓ ﻟﻠﺳّﺎﻣﻳﺔ‪ ،‬ﻋﺭﻓﺕ ﺃﻋﻣﺎﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﺭّﺓ ﺃﺧﺭﻯ‬
‫‪١٠٥‬‬
‫ﺍﻟﻁﺎﻣﺣﺔ ﺇﻟﻰ ﺑﻧﺎء ﺩﻭﻟﺔ‬ ‫ﺷﻌﺑﻳّﺔ ﻛﺑﻳﺭﺓ ﻓﻲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺻﻬﻳﻭﻧﻳّﺔ ّ‬
‫ﻳﻬﻭﺩﻳّﺔ ﺗﺿﻣﻥ ﻟﻬﻡ ﺃﻣﻧﻬﻡ‪ .‬ﻓﻬﺅﻻء ﺍﻟّﺫﻳﻥ ﻛﺎﻧﻭﺍ ﻳﻧﺎﺩﻭﻥ ﺑﺩﻭﻟﺔ‬
‫ﻻﺋﻳﻛﻳّﺔ ﻳﺭﻭﻥ ﻓﻲ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻷﺏ ) ﺍﻟﻳﻬﻭﺩﻱّ ( ﺍﻟﻣﺅﺳّﺱ ﻟﺣﺩﺍﺛﺔ‬
‫ﺳﻳﺎﺳﻳّﺔ ﻻﺋﻳﻛﻳّﺔ‪ ،‬ﻭﻟﻛ ّﻧﻬﻡ ﻛﺎﻧﻭﺍ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ ﺣﺳّﺎﺳﻳﻥ ﻟ ُﺟ ْﻣﻠَ ٍﺔ‬
‫ﻭﺭﺩﺕ ﻓﻲ ﺭﺳﺎﻟﺗﻪ ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﻳﻘﻭﻝ ﻓﻳﻬﺎ‪ » :‬ﺇﺫﺍ ﻟﻡ‬
‫ﻗﻠﻭﺏ ﺍﻟﻳﻬﻭﺩِ‪ ،‬ﺳﺄ َﺳﻠﱢ ُﻡ ﻣﻥ ﺩﻭﻥ‬
‫َ‬ ‫ﺗﺻﻘﻝ ﺍﻟﻣﺑﺎﺩﺉ ﻓﻲ ﺣ ّﺩ ﺫﺍﺗﻬﺎ‬
‫ﺗﺭ ّﺩﺩ‪ ،‬ﻭﺃﻧﺎ ﺃﻋﺭﻑ ﻗﺎﺑﻠﻳّﺔ ﺍﻷﺷﻳﺎء ﺍﻹﻧﺳﺎﻧﻳﺔ ﻟﻠﺗﻐﻳّﺭ‪ ،‬ﺃ ّﻧﻬﻡ ﺳﻳﻌﻳﺩﻭﻥ‬
‫ﺑﻧﺎء ﺇﻣﺑﺭﺍﻁﻭﺭﻳّﺗﻬﻡ ﻭﺃﻥّ ﷲ ﺳﻳﻧﺗﺧﺑﻬﻡ ﻣﻥ ﺟﺩﻳﺩ«)‪ .(99‬ﻟﺫﻟﻙ‬
‫ﺍﻗﺗﺭﺡ » ﺩﺍﻓﻳﺩ ﺑﻥ ﻏﻭﺭﻳﻭﻥ«‪ David Ben Gorion‬ﺣﻳﻥ ﻛﺎﻥ‬
‫ﻭﺯﻳﺭﺍ ﺃﻭّ ﻝ ﻟﻠ ّﺩﻭﻟﺔ ﺍﻟﻌﺑﺭﻳّﺔ ﺍﻟﺟﺩﻳﺩﺓ ﺳﻧﺔ ‪ 1953‬ﺃﻥ ﻳﺗ ّﻡ ﺍﻋﺗﺑﺎﺭ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« » ﺍﻷﺏ ﺍﻟﻣﺅﺳّﺱ« ﻟﻠﺩﻭﻟﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ ﺍﻟﺟﺩﻳﺩﺓ‪ .‬ﻓﻛﺎﻥ ﺃﻥ‬
‫ﺍﻟﻁﻠﺏ‪ .‬ﻭﻛﺎﻥ ﺍﺣﺗﺟﺎﺟﻬﻡ ﺷﺩﻳﺩﺍ‬ ‫ﺭ ّﺩ ﻋﻠﻳﻪ ﺍﻟﺣﺎﺧﺎﻣﺎﺕ ﺑﺭﻓﺽ ّ‬
‫ﺃﻳﺿﺎ ﻋﻧﺩﻣﺎ ﺃﺭﺳﻝ » ﺑﻥ ﻏﻭﺭﻳﻭﻥ« ﺳﻔﻳﺭ ﺇﺳﺭﺍﺋﻳﻝ ﻓﻲ ﻫﻭﻟﻧﺩﺍ‬
‫ﻟﺣﺿﻭﺭ ﺣﻔﻝ ﺍﻟﻣﺋﻭﻳّﺔ ﺍﻟﺛﺎﻟﺛﺔ ﻟﻘﺭﺍﺭ ﺍﻟ ِﺣﺭْ ِﻡ ﺿﺩ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻭﺍﻟّﺫﻱ ﻭُ ﺿِ ﻊ ﺧﻼﻟﻪ ﺣﺟﺭ ﻟﺗﻛﺭﻳﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺍﻟﻣﻘﺑﺭﺓ ﺍﻟّﺗﻲ‬
‫ُﺩﻓﻥ ﻓﻳﻬﺎ‪ ،‬ﻭﺫﻟﻙ ﺑﺗﻣﻭﻳﻝ ﻣﻥ ﺗﺑﺭّﻋﺎﺕ ﺍﻟﻳﻬﻭﺩ ﺍﻹﺳﺭﺍﺋﻳﻠﻳّﻳﻥ‪ ،‬ﺣﻳﺙ‬
‫ُﻧﻘﺵ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﺣﺟﺭ ﺑﺎﻟﻌﺑﺭﻳّﺔ ﻛﻠﻣﺔ » ﻫﺎﻣﺷﺎ« ‪Hamcha‬‬
‫ِﺏ ﻣﻥ » ﺑﻥ‬ ‫ﺑﻣﻌﻧﻰ » ﺷﻌﺑﻙ« » ‪ .«ton peuple‬ﻭﻟﻣﺎ ُ‬
‫ﻁﻠ َ‬
‫ﻏﻭﺭﻳﻭﻥ« ﺇﻟﻐﺎء ﻗﺭﺍﺭ ﺍﻟ ِﺣﺭْ ِﻡ ﻫﺫﺍ ﺭﻓﺽ ﺍﻷﻣﺭ ﻟﻳﺱ ﻓﻘﻁ‬
‫ﻹﺩﺭﺍﻛﻪ ﻣﺳﺑﻘﺎ ﺃﻥّ ﺍﻟﻘﺿﻳّﺔ ﺧﺎﺳﺭﺓ‪ ،‬ﺇﻧﻣﺎ ﻟﻛﻭﻧﻪ ﺃﻳﺿﺎ ﻛﺎﻥ ﻳﻌﺗﺑﺭ‬
‫ﻗﺭﺍﺭ ﺍﻟ ِﺣﺭْ ِﻡ ﻻﻏﻳًﺎ ‪ » :non avenu‬ﻳﻭﺟﺩ ﻓﻲ ﺗ ّﻝ ﺃﺑﻳﺏ ﺷﺎﺭﻉ‬
‫ﺑﺎﺳﻡ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ‪ ،‬ﻭﻻ ﻳﻭﺟﺩ ﻋﺎﻗﻝ ﻓﻲ ﻫﺫﺍ ﺍﻟﺑﻠﺩ‬
‫ﺳﺎﺭﻱ‬
‫َ‬ ‫ﻳﻣﻛﻧﻪ ﺍﻻﻋﺗﻘﺎﺩ ﺑﺄﻥّ ﻗﺭﺍﺭ ﺇﻗﺻﺎﺋﻪ ﻣﺎ ﻳﺯﺍﻝ‬
‫ﺍﻟﻣﻔﻌﻭﻝ«)‪.(100‬‬
‫‪١٠٦‬‬
‫ﻭﻓﻲ ﺳﻧﺔ ‪ ،2012‬ﻗﺎﻣﺕ ﺷﺧﺻﻳّﺎﺕ ﻳﻬﻭﺩﻳّﺔ ﻋﺩﻳﺩﺓ ﺑﺗﻭﺟﻳﻪ‬
‫ﻁﻠﺏ ﺇﻟﻰ ﺣﺎﺧﺎﻡ ﺃﻣﺳﺗﺭﺩﺍﻡ ﻛﻲ ﻳﺗ ّﻡ ﺭﻓﻊ ﻗﺭﺍﺭ ﺍﻹﻗﺻﺎء ﻋﻥ‬
‫ﺍﻟﻁﺎﺋﻔﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ .‬ﻓﺗﻛﻭّ ﻧﺕ ﻟﺟﻧﺔ‬‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺇﻋﺎﺩﺓ ﺇﺩﻣﺎﺟﻪ ﻓﻲ ّ‬
‫ﻟﺩﺭﺍﺳﺔ ﻗﺿﻳﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ‪ ) le cas Spinoza‬ﻟﻡ ﻳﺷﺎﺭﻙ ﻓﻳﻬﺎ‬
‫ﺭﺟﺎﻝ ﺩﻳﻥ ﻓﻘﻁ‪ ،‬ﺑﻝ ﻓﻼﺳﻔﺔ ﻭﻣﺅﺭّﺧﻭﻥ ﺃﻳﺿﺎ ﻣﻥ ﺃﻣﺛﺎﻝ » ﺳﺗﻳﻔﻥ‬
‫ﺕ ﺳﻧﺔ ‪2013‬‬ ‫ﻧﺎﺩﻟﺭ« ‪ .(Steven Nadler‬ﻭﻟﻛﻥّ ﺍﻟﻠّﺟﻧﺔ َﺧﻠُ َ‬
‫ﺻ ْ‬
‫ﺇﻟﻰ ﺍﺳﺗﺣﺎﻟﺔ ﻣﺛﻝ ﻫﺫﺍ ﺍﻟﺭّﻓﻊ ﻟﻳﺱ ﻓﻘﻁ ﻟﻛﻭﻥ ﺍﻟ ّﺩﻭﺍﻓﻊ ﺍﻟّﺗﻲ ﺗﺳﺑّﺑﺕ‬
‫ﻗﺎﺋﻣﺔ‪ ،‬ﻭﻟﻛﻥ ﺃﻳﺿﺎ ﻷﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻡ ﻳﻛﻥ ﻗﺩ‬ ‫ً‬ ‫ﻓﻲ ﺍﻟ ِﺣﺭْ ﻡ ﻅﻠّﺕ‬
‫ﻋﺑّﺭ ] ﺧﻼﻝ ﺣﻳﺎﺗﻪ[ ﻋﻥ ﺃﺩﻧﻰ ﺗﺭﺍﺟﻊ ﻭﻻ ﻋﻥ ﺃﺩﻧﻰ ﺭﻏﺑﺔ ﻓﻲ‬
‫ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﺍﻟﻁﺎﺋﻔﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪.‬‬
‫ﺃﺭﻏﺏُ ﻓﻲ ﺇﻧﻬﺎء ﻫﺫﺍ ﺍﻟﻔﺻﻝ ﺑﻣﻼﺣﻅﺔ ﺷﺧﺻﻳّﺔ ﺃﻛﺛﺭ ﺗﻌﻣﻳﻣﺎ‬
‫ﺣﻭﻝ ﺻﻠﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺎﻟ ّﺩﻳﻥ… ﻓﻣﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺃ ّﻧﻪ ﻳﻘﻭّ ﺽ ﺃﺳﺱ‬
‫ﺍﻟ ّﺩﻳﻥ ﺍﻟﻳﻬﻭﺩﻱّ ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻳﻘﻭّ ﺽ ﺑﺎﻟﻘﺩﺭ ﻧﻔﺳﻪ ﺍﻷﺳﺱ ﺍﻟﺩﻏﻣﺎﺋﻳّﺔ‬
‫ﻟﻺﻳﻣﺎﻥ ﺍﻟﻣﺳﻳﺣﻲّ ﻋﺑﺭ ﺟﻌﻠِ ِﻪ ﺍﻟﻣﺳﻳ َﺢ ﺇﺷﺭﺍﻗﺎ » ‪«émanation‬‬
‫ﻟﻠﺣﻛﻣﺔ ﺍﻹﻟﻬﻳّﺔ ﻭﻣﻥ ﺛﻣّﺔ ﺟﻌﻠِ ِﻪ ﻧﻣﻭﺫﺟﺎ ﻟﻠﺣﻛﻳﻡ ﺑﺎﻣﺗﻳﺎﺯ ﻭﻟﻳﺱ‬
‫ﺍﻻﺑﻥ ﺍﻟﻭﺣﻳﺩ ِﻟ‪ ،‬ﺍﻟﻣﺗﺟﺳّﺩ ﻭﺍﻟﻣﻧﺑﻌﺙ ﻣﻥ ﺑﻳﻥ ﺍﻷﻣﻭﺍﺕ‬
‫)ﻓـ»ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻘﺭﺃ ﻗﺻّﺔ ﺍﻟﺑﻌﺙ ‪ résurrection‬ﺑﻁﺭﻳﻘﺔ‬
‫ﺭﻭﺣﻳّﺔ ﻭﻟﻳﺱ ﺣﺭﻓﻳّﺔ‪ .((littérale(101‬ﻭﻣﺛﻠﻣﺎ ﻗﻠﻧﺎ ﻓﺈ ّﻧﻪ ﻗﺩ‬
‫ﻫﻭﺟﻡ ﺑﻌﻧﻑ ﺃﻳﺿﺎ ﻣﻥ ﻗﺑﻝ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ ﺑﺳﺑﺏ ﺫﻟﻙ‪ .‬ﺃﻱ ﺇ ّﻧﻪ ﺭﻏﻡ‬
‫ﺗﺧﺻﻳﺻﻪ ﻣﻧﺯﻟﺔ ﺍﺳﺗﺛﻧﺎﺋﻳّﺔ ﻟﻠﻣﺳﻳﺢ‪ ،‬ﻭﺭﻏﻡ ﺷﻌﻭﺭﻩ ﺑﺄ ّﻧﻪ ﺃﻛﺛﺭ‬
‫ﻗﺭﺑﺎ ﺇﻟﻰ ﺍﻟﻌﻬﺩ ﺍﻟﺟﺩﻳﺩ ﻣﻧﻪ ﺇﻟﻰ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻳﻡ‪ ،‬ﻓﺈ ّﻧﻪ ﻳﻘﺗﺭﺡ ﺗﺟﺎﻭﺯﺍ‬
‫ﻟﻛ ّﻝ ﺍﻷﺩﻳﺎﻥ ﻋﺑﺭ ﺍﻟﺣﻛﻣﺔ ﺍﻟﻔﻠﺳﻔﻳّﺔ ﺍﻟّﺗﻲ ﺗﻘﻭﺩ ﻣﺛﻠﻣﺎ ﺳﻧﺭﻯ ﻓﻲ‬
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 ‫ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﺇﻟﻰ » ﺣﺏّ ﻋﻘﻠﻲّ « ﻟ‪ ،‬ﻳﻛﻭﻥ ﻣﺻﺩﺭﺍ ﻟﻠﺑﻬﺟﺔ‬
‫ﺍﻟﺣﻘﻳﻘﻳّﺔ‪ .‬ﻓﻬﻭ ﻳﻌﺗﺑﺭ ﺃﻥّ ﺍﻷﺩﻳﺎﻥ ﻟﻳﺳﺕ ﺻﺎﻟﺣﺔ ﻟﻠﺧﻼﺹ ﺇﻻ ّ‬
‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺃﻭﻟﺋﻙ ﺍﻟّﺫﻳﻥ ﻻ ﻳﺳﺗﻁﻳﻌﻭﻥ ﺍﻟﺗﻭﺻّﻝ ﺇﻟﻰ ﻓﻬﻡ ﺍﻷﻭﺍﻣﺭ‬
‫ﺷﺭﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ‬ ‫ﺍﻷﺯﻟﻳّﺔ ﻟ ﻭﻟﻛ ّﻧﻬﻡ ﻳﻛﻭﻧﻭﻥ ﻓﻲ ﺣﺎﺟﺔ ﺩﺍﺋﻣﺔ ﺇﻟﻰ ﺍﻟ ّ‬
‫ﻋﺑﺭ ﺍﻷﻭﺍﻣﺭ ﺍﻟ ّﺩﻳﻧﻳﺔ‪ .‬ﻭﺑﺎﺧﺗﺻﺎﺭ‪ ،‬ﻓﺈﻥّ ﺍﻟ ّﺩﻳﻥ ﻣﺛﻠﻣﺎ ﺳﻳﻘﻭﻝ ﺫﻟﻙ‬
‫»ﺃﻭﻏﺳﺕ ﻛﻭﻧﺕ« ‪ Auguste Comte‬ﻭ»ﻟﻭﺩﻓﻳﻎ ﻓﻳﻭﺭﺑﺎﺥ«‬
‫ﻣﺭﺣﻠﺔ ﻁﻔﻭﻟ ّﻳ َﺔ ﻣﻥ ﻋﻣﺭ‬ ‫ً‬ ‫‪ ،Ludwig Feuerbach‬ﻳﺧﺹّ‬
‫ﺍﻹﻧﺳﺎﻧﻳّﺔ‪ .‬ﻭﺃﻋ ّﺯ ﺍﻷﻣﺎﻧﻲ ﻋﻠﻰ ﻧﻔﺱ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺃﻥ ُﺗ َﻣ ﱢﻛ َﻥ‬
‫ﺍﻟﺑﺷﺭ ﻣﻥ ﺍﻛﺗﺷﺎﻑ ﷲ ﻭﻗﻭﺍﻧﻳﻧﻪ ﺩﻭﻧﻣﺎ ﺣﺎﺟﺔ ﺇﻟﻰ‬ ‫َ‬ ‫ﺍﻟﻌﻘﻝ‬
‫ِ‬ ‫ﺃﻧﻭﺍ ُﺭ‬
‫ﺷﺭﻳﻌﺔ ﺍﻟﺩﻳﻧﻳّﺔ ﻭﻛ ّﻝ ﺍﻟﻣﻌﺗﻘﺩﺍﺕ ﺍﻟﻣﺭﺗﺑﻁﺔ ﺑﻬﺎ ﻭﺍﻟّﺗﻲ ﻳﻌﺗﺑﺭﻫﺎ‬ ‫ﺍﻟ ّ‬
‫ﻁﻔﻭﻟﻳّﺔ » ‪ «puériles‬ﻭﻣﻧﺑﻌﺎ ﻟﻛ ّﻝ ﺍﻟ ّﺗﻼﻋﺑﺎﺕ ﺍﻟ ُﻣ ْﻣﻛﻧﺔ ﺑﺎﻟﺳّﻠﻁﺔ‬
‫ﻣﻥ ﻗﺑﻝ ﺍﻟﻣﺅﺳّﺳﺎﺕ ﺍﻟ ّﺩﻳﻧﻳﺔ ﺍﻟّﺗﻲ ﺗﻘﻭﻡ ﺑﻧﺷﺭﻫﺎ ﻭﺣﺭﺍﺳﺗﻬﺎ‪.‬‬

‫ﻭﻓﻲ ﺭﺃﻳﻲ ﻓﺈﻥّ ﻣﺎ ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺃﻫﻣﻠﻪ ﻓﻲ ﻧﻅﺭﺗﻪ ﺇﻟﻰ‬

‫ﺍﻟ ّﺩﻳﻥ ﻫﻭ ﻣﻥ ﺟﻬ ٍﺔ ﺍﻟﺑﻌﺩ ﺍﻟﻌﺎﻁﻔﻲّ ﺍﻟّﺫﻱ ﻳﻣﻛﻧﻪ ﺃﻥ ﻳﻘﻭﺩ ﺇﻟﻰ ﺃﺭﻗﻰ‬
‫ﺍﻟ ّﺗﺟﺎﺭﺏ ﺍﻟﺻﻭﻓﻳّﺔ‪ ،‬ﻭﻣﻥ ﺟﻬﺔ ﺃﺧﺭﻯ ﺑُﻌ َﺩﻩُ ﺍﻟﻬﻭﻭﻱّ ﺍﻟﻣﺭﺗﻛﺯ‬
‫ﻋﻠﻰ ﺷﻌﻭﺭ ﺑﺎﻻﻧﺗﻣﺎء ﺫﻱ ﻁﺑﻳﻌﺔ ﻋﺎﻁﻔﻳﺔ ﺃﻛﺛﺭ ﻣﻣّﺎ ﻫﻲ ﻋﻘﻼﻧﻳّﺔ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﻔﻳﻠﺳﻭﻑ ﺍﻟﻔﺭﻧﺳﻲ » ﻫﻧﺭﻱ ﺑﺭﻏﺳﻭﻥ« ) ﻭﻫﻭ ﺍﻵﺧﺭ ﻣﻥ‬
‫ﺃﺻﻝ ﻳﻬﻭﺩﻱّ (‪ ،‬ﺷﺩﻳﺩ ﺍﻹﻋﺟﺎﺏ ﺑـ»ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻭﺭﻏﻡ ﻋﺩﻡ‬
‫ﻣﻭﺍﻓﻘﺗﻪ ﻋﻠﻰ ﻛ ّﻝ ﺃﻁﺭﻭﺣﺎﺗﻪ‪ ،‬ﻓﺈ ّﻧﻪ ﻟﻡ ﻳﺗﺭ ّﺩﺩ ﻓﻲ ﺍﻟﻘﻭﻝ‪ :‬ﺇﻥّ‬
‫»ﺍﻟﻣﺭ َء ﻋﻧﺩﻣﺎ ﻳﻛﻭﻥ ﻓﻳﻠﺳﻭﻓﺎ‪ ،‬ﺗﻛﻭﻥ ﻟﻪ ﻓﻠﺳﻔﺗﺎﻥ‪ :‬ﻓﻠﺳﻔ ُﺗﻪ ﻫ َُﻭ‪،‬‬
‫ﻭﻓﻠﺳﻔ ُﺔ » ﺳﺑﻳﻧﻭﺯﺍ«)‪ .(102‬ﻏﻳﺭ ﺃﻥّ ﺗﺣﻠﻳﻝ » ﺑﺭﻏﺳﻭﻥ« ﻟﻠ ّﺩﻳﻥ‬
‫ﻳﺑﺩﻭ ﻟﻲ ﺃﻛﺛﺭ ﺗﻛﺎﻣﻼ ﻣﻥ ﺗﺣﻠﻳﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻓﻔﻲ ﻋﻣﻠﻪ ﺍﻷﺧﻳﺭ‪،‬‬
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‫ﻣﻧﺑﻌﺎ ﺍﻷﺧﻼﻕ ﻭﺍﻟ ّﺩﻳﻥ ‪Les Deux sources de la morale‬‬
‫‪ ،et de la religion‬ﻧﺟﺩﻩ ﻳﻣﻳّﺯ ﺑﻳﻥ ﺩﻳﻥ ﻣﻐﻠﻕ ‪religion‬‬
‫‪ close‬ﺃﻭ ﺳﺗﺎﺗﻳﻛﻲّ ‪ statique‬ﻳﺗﻼءﻡ ﺑﺻﻭﺭﺓ ﺩﻗﻳﻘﺔ ﻣﻊ ﺍﻟ ّﺩﻳﻥ‬
‫ﺍﻟّﺫﻱ ﻳﻧﻘﺩﻩ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻭﻫﻭ ﺍﻟ ّﺩﻳﻥ ﺍﻟّﺫﻱ ﺗﻬﺩﻑ ﻭﻅﻳﻔﺗﻪ‬
‫ﺍﻟﻣﻌﻳﺎﺭﻳّﺔ ﺇﻟﻰ ﺗﺣﻘﻳﻕ ﺍﻟﻠﱡﺣْ َﻣ ِﺔ ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ‪ ،‬ﻭﻣﻥ ﺟﻬﺔ ﺃﺧﺭﻯ ﺍﻟ ّﺩﻳﻥ‬
‫ﺍﻟﻣﻧﻔﺗﺢ ‪ religion ouverte‬ﺃﻭ ﺍﻟﺩﻳﻧﺎﻣﻳﻛﻲّ ‪ dynamique‬ﻣﻥ‬
‫ﺧﻼﻝ ﺍﻟ ّﺗﺟﺭﺑﺔ ﺍﻟﺻّﻭﻓﻳّﺔ‪ .‬ﻓﻬﻭ ﻳﺑﻳّﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﺳّﻳﺎﻕ ﺃ ّﻧﻧﺎ ﻻ ﻧﺳﺗﻁﻳﻊ‬
‫ﺍﺧﺗﺯﺍﻝ ﺍﻟ ّﺗﺟﺭﺑﺔ ﺍﻟ ّﺩﻳﻧﻳﺔ ﻓﻲ ﺍﻟﺧﺭﺍﻓﺔ ‪ ) superstition‬ﺍﻟّﺗﻲ‬
‫ﺗﺭﺗﻛﺯ ﻋﻠﻰ ﺍﻟﺧﺷﻳﺔ( ﻭﻓﻲ ﺍﻟﺧﺿﻭﻉ ﺍﻟﻁﻳّﻊ ﻟﻠﻘﺎﻧﻭﻥ‪ .‬ﻓﻬﻧﺎﻙ ﺃﻳﺿﺎ‪،‬‬
‫ﺭﻏﻡ ﺃﻥّ ﺍﻷﻣﺭ ﻧﺎﺩﺭ ﺍﻟﻭﺟﻭﺩ‪ ،‬ﺗﺟﺭﺑﺔ ﻳﻘﻭﻡ ﺑﻬﺎ ﺍﻟﻣﺅﻣﻧﻭﻥ ﺗﻛﻭﻥ‬
‫ﻣﺭﺗﻛﺯﺓ ﻋﻠﻰ ﺍﻟﺣﺏّ ﺍﻟّﺫﻱ ﻳﻣﻛﻧﻪ ﺃﻥ ﻳﻘﻭﺩﻫﻡ ﺇﻟﻰ ﺣﺎﻻﺕ ﺃﺳﻣﻰ‬
‫ﻟﻠ ّﺗﺟﺭﺑﺔ ﺍﻹﻧﺳﺎﻧﻳّﺔ ‪ .‬ﻭﻳﺄﺧﺫ ﻓﻲ ﻫﺫﺍ ﺍﻟﺻّﺩﺩ ﻣﺛﺎﻻ ﻛﺑﺎﺭ ﺍﻟﻣﺗﺻﻭّ ﻓﺔ‬
‫ﺷﻲء ﻧﻔﺳﻪ ﻋﻥ ﻣﺗﺻﻭّ ﻓﺔ‬ ‫ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ ﻭﺍﻟﻬﻧﻭﺩ ) ﻭﻧﺳﺗﻁﻳﻊ ﻗﻭﻝ ﺍﻟ ّ‬
‫ﻛ ّﻝ ﺍﻷﺩﻳﺎﻥ( ﻭﻳﺑﻳّﻥ ﺃﻥّ ﺗﺻﻭّ ﻓﻬﻡ ﺍﻟﻣﺅﺳّﺱ ﻋﻠﻰ ﺍﻹﻳﻣﺎﻥ ﻭﺣﺏّ ﷲ‬
‫ﻳﻘﻭﺩﻫﻡ ﺇﻟﻰ ﺣﺭﻳّﺔ ﺑﺎﻁﻧﻳّﺔ ﺣﻘﻳﻘﻳّﺔ ﻭﺇﻟﻰ ﻣﻣﺎﺭﺳﺔ ﻧﻣﻭﺫﺟﻳّﺔ ﻟﻠﻌﺩﺍﻟﺔ‬
‫ﺧﻼﻕ ﻭﻋﺟﻳﺏ‪ .‬ﻛﺛﻳﺭﺓ ﻫﻲ ﻧﺗﺎﺋﺞ ﺍﻟﺣﻛﻣﺔ‬ ‫ﻭﺍﻹﺣﺳﺎﻥ ﻭﺇﻟﻰ ﺯﺧﻡ ّ‬
‫ﺍﻟﻘﺻﻭﻯ ﺍﻟّﺗﻲ ﻳﺻﻔﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻭﻟﻛﻥ ﻻ ﻳﺗ ّﻡ ﺍﻟﺣﺻﻭﻝ ﻋﻠﻳﻬﺎ‬
‫ﻫﻧﺎ ﺑﺎﻻﺳﺗﺩﻻﻝ ﺍﻟﻌﻘﻠﻲّ ﺑﻝ ﺑﻭﺍﺳﻁﺔ ﺇﻳﻣﺎﻥ ﻗﻭﻱّ ﻭﻳﺭﺷ ُﺢ ﺣﺑّﺎ‬
‫)‪ .(une foi aimante‬ﺛ ّﻡ ﺇﻥّ » ﺑﺭﻏﺳﻭﻥ« ﻻ ﻳﺭﻯ ﻓﻲ ﺍﻟﻣﺳﻳﺢ‬
‫ﻧﻣﻭﺫﺟﺎ ﻟﻠﺣﻛﻳﻡ ﺑﻘﺩﺭ ﻣﺎ ﻳﺭﻯ ﻓﻳﻪ ﻧﻣﻭﺫﺟﺎ ﻟﻠﻣﺗﺻﻭّ ﻑ ﺍﻟّﺫﻱ‬
‫ﻳﺣﺗﺭﻕ ﻗﻠﺑﻪ ﺑﺎﻟﺣﺏّ ﺍﻹﻟﻬﻲ ﻭﺇﻥ ﻛﺎﻥ ﺫﻛﺎﺅﻩ ﻭﻗّﺎ ًﺩﺍ ﻫﻭ ﺍﻵﺧﺭ‪.‬‬

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‫ﻙ ﺗﻘﺩﻳﺭ‬ ‫ﺃُﺿﻳﻑ ﺇﻟﻰ ﺫﻟﻙ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺃﺳﺎء ﻣﻥ ﺩﻭﻥ ﺷ ّ‬
‫ﺍﻟﺛﻣﻳﻥ ﺍﻟّﺫﻱ ﻳﻠﻌﺑﻪ ﺍﻟ ّﺩﻳﻥ ﻋﺑﺭ ﺧﻠﻘﻪ ﻟﺣﺎﻻﺕ » ﺍ ّﺗﺣﺎ ٍﺩ‬ ‫ﺍﻟ ّﺩﻭﺭ ّ‬
‫ﺇﻧﺳﺎﻧ ّﻳ ٍﺔ« )‪ (communions humaines‬ﻭﻓ ًﻘﺎ ﻟﻠﺻّﻳﻐﺔ ﺍﻟﺟﻣﻳﻠﺔ‬
‫ﻟﺻﺩﻳﻘﻲ » ﺭﻳﺟﻳﺱ ﺩﻭﺑﺭﻳﻳﻪ«‪ .Régis Debray‬ﻓﻔﻲ ﻣﺎ ﻭﺭﺍء‬
‫ﺗﻼﺣﻡ ﺍﺟﺗﻣﺎﻋﻲﱟ ﻋﻘﻼﻧﻲﱟ ﺧﺎﺹّ ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺻﺑﻭ ﺇﻟﻰ‬ ‫ٍ‬
‫ّ‬
‫ﺑﺎﻟﻭﺻْ ِﻝ ﺑﻳْﻥ ﺍﻷﻓﺭﺍﺩ ﺩﺍﺧﻝ ﺣﺎﻟﺔ ﻣﻥ ﺍﻟﺗ ِ‬
‫ﻼﺣﻡ‬ ‫ﺗﺣﻘﻳﻘﻪ‪ ،‬ﻳﻘﻭﻡ ﺍﻟ ّﺩﻳﻥ َ‬
‫ﻠﻕ ﺑﺩﻭﺭﻫﺎ‬ ‫ﺍﻟﻌﺎﻁﻔﻲّ ﺍﻟﻘﻭﻱّ ) ‪َ (ferveur émotionnelle‬ﺗ ْﺧ ُ‬
‫ﺭﺍﺑﻁﺔ ﺑﻳﻥ ﺍﻷﻓﺭﺍﺩ ﺗﻛﻭﻥ ﻋﺎﻁﻔﻳّﺔ ﻭﻟﻳﺱ ﻓﻘﻁ ﻋﻘﻼﻧﻳّﺔ‪ .‬ﻭﺣ ّﺗﻰ‬
‫ﻧﻌﻭﺩ ﺇﻟﻰ ﻣﻭﺿﻭﻉ ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ ،‬ﻓﺈ ّﻧﻪ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻳﻬﻭﺩ‪،‬‬
‫ﻻ ﻳﻌﻧﻲ ﻛﻭﻥ ﺍﻟﻣﺭء ﻳﻬﻭﺩﻳّﺎ ﺃ ّﻧﻪ ﻳﺅﻣﻥ ہﻠﻟ ﻭﻳﻣﺎﺭﺱ ﻣﺎ ﺗﺄﻣﺭ ﺑﻪ‬
‫ﺍﻟ ّﺗﻭﺭﺍﺓ ﻣﻥ ﺃﺟﻝ ﺍﻟﺧﻼﺹ‪ ،‬ﺑﻘﺩﺭ ﻣﺎ ﻳﻌﻧﻲ ﺍﺣﺗﺭﺍﻡ ﺍﻟ ّﺗﻘﺎﻟﻳﺩ ﺍﻟﻌﺎﺋﻠﻳّﺔ‬
‫ﻭﺍﻟﻁﺎﺋﻔﻳّﺔ ﻣﻥ ﺃﺟﻝ ﺗﺿﻣﻳﻥ ﺑﻌﺩ ﻫﻭﻭﻱّ ﺟﻣﺎﻋﻲّ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﻳﻭﻣﻳّﺔ‬
‫ﺷﻌﻭﺭ ﺑﺎﻻﻧﺗﻣﺎء ﻳﺭﺗﺑﻁ‬ ‫ﻣﻥ ﺧﻼﻝ ﺍﻟﻁﻘﻭﺱ ﻭﺍﻟﺭّﻣﻭﺯ‪ .‬ﻭﻫﺫﺍ ﺍﻟ ّ‬
‫ﺑﺎﻟﻣﺷﺎﻋﺭ ﺃﻛﺛﺭ ﻣﻣّﺎ ﻳﺭﺗﺑﻁ ﺑﺎﻟﻌﻘﻝ ﻭﺣﺩﻩ‪.‬‬

‫� ) ‪« Dieu n’a plus à l’égard des juifs (94‬‬

‫‪d’exigence particulière, et leurs demande‬‬
‫‪uniquement d’observer la loi naturelle qui‬‬
‫» ‪astreint tous les mortels.‬‬

‫‪١١٠‬‬
Traité Théologico-politique, op. cit., (95 ) �
.préface, p. 610

Traité Théologico-politique, op. cit., (96 ) �

.chapitre V, p. 683

‫(ﻳﺷﻳﺭ ﺍﻟﻛﺎﺗﺏ ﻫﻧﺎ ﺇﻟﻰ ﻛﺗﺎﺑﻪ ﺯﻣﻥ ﺍﻟﻣﺳﺅﻭﻟﻳّﺔ ﺍﻟّﺫﻱ ﻫﻭ‬97)

‫ﻋﺑﺎﺭﺓ ﻋﻥ ﻣﺣﺎﻭﺭﺍﺕ ﺃﺟﺭﺍﻫﺎ ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻟ ّﺗﺳﻌﻳﻧﺎﺕ ) ﻗﺑﻳﻝ ﻭﻓﺎﺓ‬
‫»ﻟﻔﻳﻧﺎﺱ«( ﻣﻊ ﺟﻣﻠﺔ ﻣﻥ ﺍﻟﻣﻔ ّﻛﺭﻳﻥ ﺍﻟﻣﻌﺎﺻﺭﻳﻥ ﺣﻭﻝ ﻗﺿﺎﻳﺎ‬
Frédéric :«‫ﺍﻟ ّﺯﻣﻥ ﺍﻟﻣﻌﺎﺻﺭ ﻣﻥ ﺑﻳﻧﻬﻡ » ﺇﻳﻣﺎﻧﻭﻳﻝ ﻟﻔﻳﻧﺎﺱ‬
Lenoir, Le temps de la responsabilité, Pluriel,
(‫ )ﺍﻟﻣﺗﺭﺟﻡ‬.Philosophie, 2013

Emmanuel Levinas, « Le cas Spinoza » (98 ) �

.(1956), in Difficile liberté, Albin Michel, 1963

Traité Théologico-politique, op. cit., (99 ) �

.chapitre III, p. 665

١١١
Cité par Irvin Yalom, in Le Problème (100 ) �
.Spinoza, livre de poche, 2014, p. 516

Lettre 75 à Henri Oldenburg, Œuvres, (101 ) �

.op. cit., p. 1287

Léon «‫ ﺭﺳﺎﻟﺔ ﺇﻟﻰ » ﻟﻳﻭﻥ ﺑﺭﻭﻧﺷﻔﻳﻙ‬،‫( ﺑﺭﻏﺳﻭﻥ‬102)

(‫ )ﺍﻟﻣﺗﺭﺟﻡ‬1927 ‫ ﻓﻳﻔﺭﻱ‬/‫ ﻓﺑﺭﺍﻳﺭ‬22 ،Brunschvicg

١١٢
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺑﻊ‬
‫ﻣُﺅﺳﱢﺱُ ﺍﻷ ْﻧ ِ‬
‫ﻭﺍﺭ‬

‫َﻑ ﺍﻻ ْﻧ ِﺗ َﻅ ِﺎﻡ ﻓﻲ ﻣُﺟْ َﺗ َﻣ ٍﻊ ﻫُﻭ ﺍﻟ ُﺣ ّﺭ ّﻳ ُﺔ«)‪(103‬‬ ‫»ﺇﻥّ َﻫﺩ َ‬

‫ِﻟ ُﻧ َﺫ ﱢﻛﺭْ ﺑﺎﻟﺳّﻳﺎﻕ ﺍﻟّﺫﻱ ﻛﺗﺏ ﻓﻳﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ‬
‫ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ :‬ﻳﺗﻌﻠّﻕ ﺍﻷﻣﺭ ﺑﺟﻣﻬﻭﺭﻳّﺔ ﻣﻥ ﺍﻟﺻّﻧﻑ‬ ‫ّ‬
‫ُﻧﻬﻛﺔ ﻣﻥ ﺟﻬﺔ ﺃﻭﻟﻰ ﺑﺳﺑﺏ ﻧﺯﻋﺔ ﺍﻟﺗﺩ ّﺧﻝ‬ ‫ﺍﻷﺭﺳﺗﻘﺭﺍﻁﻲّ ‪ ،‬ﻛﺎﻧﺕ ﻣ ً‬
‫ﺍﻟ ّﺩﻳﻧﻲّ ﻟﻠﻁﺎﺋﻔﺔ ﺍﻟﻛﺎﻟﻔﻳﻧﻳّﺔ ﺍﻟﻘﻭﻳّﺔ‪ ،‬ﻭﻣﻥ ﺟﻬﺔ ﺃﺧﺭﻯ ﺑﺳﺑﺏ ﻋﺎﺋﻠﺔ‬
‫ﺍﻟﻁﻣﻭﺡ ﻏﻳﻭﻡ‬ ‫»ﺃﻭﺭﺍﻧﺞ« ﺍﻟّﺗﻲ ﻛﺎﻧﺕ ﺗﻁﻣﺢ ﻣﻥ ﺧﻼﻝ ﺍﻟﺷﺎﺏّ ّ‬
‫ﺍﻟﺛﺎﻟﺙ ﺇﻟﻰ ﺍﺣﺗﻛﺎﺭ ﺇﺩﺍﺭﺓ ﺍﻟﺳّﻳﺎﺳﺔ ﺍﻟﻌﺳﻛﺭﻳّﺔ ﻭﺍﻟﺧﺎﺭﺟﻳّﺔ‬
‫ﻟﻠﻣﻘﺎﻁﻌﺎﺕ ﺍﻟﻣ ّﺗﺣﺩﺓ‪ .‬ﺃﺭﺍﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻭﻫﻭ ﺍﻟﻘﺭﻳﺏ ﻣﻥ ﺭﺋﻳﺱ‬
‫ﺇﺩﺍﺭﺓ ﻣﻘﺎﻁﻌﺔ » ﻓﻳﺕ« ) ‪،(Pensionnaire de Witt) (104‬‬
‫ّﻕ ﻋﺎ ﱟﻡ ﻟﻠﺳّﻳﺎﺳﺔ ﺍﻟﻠّﻳﺑﺭﺍﻟﻳّﺔ ﺍﻟﻣﺗﺳﺎﻣﺣﺔ‪ ،‬ﺃﻥ‬ ‫ﺍﻟّﺫﻱ ﻫﻭ ﻋﺑﺎﺭﺓ ﻋﻥ ﻣﻧﺳ ٍ‬
‫ﻳﺳﺎﻧﺩﻩ ﻓﻛﺭﻳّﺎ ﻋﺑﺭ ﺗﻔﻛﻳﺭ ﻋﻣﻳﻕ ﺣﻭﻝ ﺃﻓﺿﻝ ﻧﻅﺎﻡ ﺳﻳﺎﺳﻲّ ﻣﻣﻛﻥ‬
‫ﺕ ﺑﺄﺳﻠﻭﺏ ﻋﻘﻼﻧﻲّ ﺃﻥّ ﻫﺫﺍ ﺍﻟ ّﻧﻅﺎﻡ‬ ‫ﻳﻛﻭﻥ ﻫﺩﻓﻪ ﺍﻟﻣُﻌﻠﻥ ﻫﻭ ﺃﻥ ﻳ ُْﺛ ِﺑ َ‬
‫ﻫﻭ ﺍﻟّﺫﻱ ﻳﺣﺗﺭﻡ ﺗﻣﺎﻣﺎ ﺣﺭّﻳﺔ ﺍﻷﻓﺭﺍﺩ ﺍﻟﻔﻛﺭﻳّﺔ‪ .‬ﻛﺎﻥ ﻋﻠﻳﻪ‪ ،‬ﻓﻲ‬
‫ﻣﻭﺍﺟﻬﺔ ﺍﻟﺗﺩ ّﺧﻝ ﺍﻟ ّﺩﻳﻧﻲّ ﺍﻟﻣﺳﺗﻣ ّﺭ ﻓﻲ ﺍﻟﺷﺄﻥ ﺍﻟﺳﻳﺎﺳﻲّ ‪ ،‬ﺃﻥ ﻳﺑﺩﺃ‬
‫ﺑﻣﺣﺎﻭﻟﺔ ﺍﻟﺑﺭﻫﻧﺔ ﺍﻧﻁﻼﻗﺎ ﻣﻥ ﺍﻟﻧﺹّ ﺍﻟﻣﻘ ّﺩﺱ ﻧﻔﺳﻪ ﻋﻠﻰ ﺃﻥّ‬
‫ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﻣﺟﺎﻻﻥ ﻣﺧﺗﻠﻔﺎﻥ ﻻ ﻳﻣﻛﻧﻬﻣﺎ ﺃﻥ ﻳﺗﺻﺎﺭﻋﺎ‬ ‫ّ‬
‫ﺎﻥ ﻣﻧﻁﻘﻳﻥ ﻣﺧﺗﻠﻔﻳﻥ‪ ،‬ﻭﺃﻥّ ﺍﻟ ّﺩﻳﻥ ﻻ ﻳﺟﺏ ﺃﻥ ﻳﺗﻧﺎﻗﺽ‬ ‫ﻟﻛﻭﻧﻬﻣﺎ َﻳ ّﺗ ِﺑ َﻌ ِ‬
‫ﻓﻲ ﺷﻲء ﻣﻊ ﺣﺭﻳّﺔ ﺍﻟﺗﻔﻠﺳﻑ‪ .‬ﻭﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﺫﻟﻙ ﺍﺳﺗﻐ ّﻝ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻔﺭﺻﺔ ﻟﻛﻲ ﻳﻘﻳﻡ ﻣﻧﻬﺟﺎ ﺗﺄﻭﻳﻠﻳّﺎ ﻟـ ﺍﻟ ّﺗﻭﺭﺍﺓ ﻣﺭﺗﻛﺯﺍ‬
‫ﻋﻠﻰ ﺍﻟﻌﻘﻝ ﺍﻟﻧﻘﺩﻱّ ﺍﻟّﺫﻱ ﺗﺗﺟﺎﻭﺯ ﺻﻼﺣﻳّﺗﻪ ﺑﺷﻛﻝ ﻛﺑﻳﺭ ﻣﺟﺎﻝ‬
‫‪١١٣‬‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﻳﻥ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﻔﻠﺳﻔﺔ ﺃﻭ ﺑﻳﻥ ﺍﻟ ّﺩﻳﻥ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ .‬ﻭﻳﻘﻭﻡ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻋﺑﺭ ﺗﺭﻛﻳﺯ ﺧﻁﺎﺑﻪ ﻋﻠﻰ ﺍﻟﺳّﻳﺎﺳﺔ‪ ،‬ﺑﺎﻟﺑﺭﻫﻧﺔ ﻋﻠﻰ‬
‫ﺃﻥّ ﺃﻓﺿﻝ ﻧﻅﺎﻡ ﻋﻣﻭﻣﻲّ ﻫﻭ ﺫﻟﻙ ﺍﻟّﺫﻱ ﻳﺗﻳﺢ ﻟﻠﻔﺭﺩ ﺣﺭّﻳﺔ ﺍﻻﻋﺗﻘﺎﺩ‬
‫ﻭﺍﻟ ّﺗﻔﻛﻳﺭ ﻭﺍﻟﺗﻌﺑﻳﺭ‪ .‬ﻭ ُﺗ ّ‬
‫ﻣﺛﻝ ﺍﻟﺑﺭﻫﻧﺔ ﺍﻟّﺗﻲ ﻗﺎﻡ ﺑﻬﺎ ﺗﻔﺳﻳﺭﺍ ﻓﻠﺳﻔﻳّﺎ‬
‫ﻣﺗﻣﻳّﺯﺍ ﻟﻠ ّﻧﻅﺎﻡ ﺍﻟﺳﻳﺎﺳﻲّ ﺳﻳﻛﻭﻥ ﻓﻲ ﺃﻳّﺎﻣﻧﺎ ﻫﺫﻩ ﻣُﻔﻳ ًﺩﺍ ﺃﻳﺿﺎ ﻟﻛ ّﻝ‬
‫ﻣﻥ َﻧﺳِ َﻲ ﺃﺳﺱ ﻫﺫﺍ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻟﻌﻣﻳﻘﺔ‪ .‬ﻭﻫﺎ ﻫﻲ ﺫﻱ ﺍﻵﻥ ﺍﻟﺧﻁﻭﻁ‬
‫ﺍﻟﻌﺭﻳﺿﺔ ﻟﺫﻟﻙ ﺍﻟ ّﺗﻔﺳﻳﺭ)‪.(105‬‬

‫ﺍﻟﻁﺑﻳﻌﺔ ‪état de nature‬‬ ‫ﻳﺟﺩﺭ ﺃﻭّ ﻻ ﺃﻥ ﻧﻣﻳّﺯ ﺑﻳﻥ ﺣﺎﻟﺔ ّ‬

‫ﻭﺍﻟﺣﺎﻟﺔ ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ ‪ état de société‬ﻟﻠﻛﺎﺋﻥ ﺍﻟﺑﺷﺭﻱّ ‪ .‬ﻓﻛ ّﻝ‬
‫ﻓﺭﺩ ﻳﻘﻭﻡ ﺑﻣﺎ ﻳﺑﺩﻭ ﻟﻪ ﺻﺎﻟﺣً ﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻪ ﺑﻣﻭﺟﺏ ﺣﻘّﻪ ﺍﻟﻁﺑﻳﻌﻲّ‬
‫ﺍﻟﻣﻁﻠﻕ‪ .‬ﻭﻷﻥّ ﺍﻟﻔﺭﺩ َﻳﺣْ َﻳﺎ ﺣﺳﺏ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻟﻁﺑﻳﻌﻲّ ﺍﻟّﺫﻱ ﻳﻬﺩﻑ‬
‫ﺇﻟﻰ ﻣﺿﺎﻋﻔﺔ ﻗﺩﺭﺗﻪ ﻭﺇﺷﺑﺎﻉ ﺭﻏﺑﺎﺗﻪ‪ ،‬ﻓﺈ ّﻧﻪ ﻳﻔﻌﻝ ﺃﻭّ ﻻ ﺑﻣﻭﺟﺏ‬
‫ﻣﺻﻠﺣﺗﻪ ﺍﻟﺧﺎﺻّﺔ ﻭﻻ ﻳﻬﺗ ّﻡ ﺑﻣﺻﻠﺣﺔ ﺍﻵﺧﺭﻳﻥ‪ .‬ﻓﻼ ﻭﺟﻭﺩ ﻓﻲ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﻟﺧﻳﺭ ﺃﻭ ﺷ ّﺭ ﻭﻻ ﻛﺫﻟﻙ ﻟﻌﺩﻝ ﺃﻭ ﻅﻠﻡ‪ ،‬ﺇﺫ ﻳﻛﺗﻔﻲ‬ ‫ﺣﺎﻟﺔ ّ‬
‫ﺍﻟﺑﺷﺭ ﺑﺎﻟﺳّﻌﻲ ﺇﻟﻰ ﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﻣﺎ ﻳﺑﺗﻐﻭﻧﻪ ﻭﺇﻟﻰ ﺗﺩﻣﻳﺭ ﻛ ّﻝ ﻣﺎ‬
‫ﻳﻛﺭﻫﻭﻧﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺑﺷﺭ ﻳﺣﺗﻛﻣﻭﻥ ﻓﻲ ﺣﻳﺎﺗﻬﻡ ﺇﻟﻰ ﺃﻓﺿﻝ ِﻗﺳْ ٍﻡ‬
‫ﺣﻕ ﺍﻟﻐﻳﺭ‪.‬‬ ‫ﻓﻳﻬﻡ ‪ -‬ﺃﻱ ﺇﻟﻰ ﺍﻟﻌﻘﻝ‪ -‬ﻓﺈ ّﻧﻬﻡ ﻟﻥ ﻳﺭﺗﻛﺑﻭﺍ ﺃﻱّ ﺧﻁﺈ ﻓﻲ ّ‬
‫ﻭﻟﻛﻥ ﺑﻣﺎ ﺃ ّﻧﻬﻡ ﻳﻌﻳﺷﻭﻥ ﺑﺎﺳﺗﻣﺭﺍﺭ ﺗﺣﺕ ﺳﻳﻁﺭﺓ ﺍﻧﻔﻌﺎﻻﺗﻬﻡ‬
‫)ﺍﻟﻌﻭﺍﻁﻑ‪ ،‬ﺍﻟﺣﺳﺩ ﻭﺍﻟﻐﻳﺭﺓ ﻭﺍﻟﺣﺎﺟﺔ ﺇﻟﻰ ﺍﻟﻬﻳﻣﻧﺔ‪ ،‬ﺇﻟﺦ( ﻓﺈ ّﻧﻬﻡ‬
‫ﻳﺗﺻﺎﺭﻋﻭﻥ ﻓﻲ ﻣﺎ ﺑﻳﻧﻬﻡ‪ .‬ﻏﻳﺭ ﺃ ّﻧﻬﻡ ﻳﺩﺭﻛﻭﻥ ] ﻧﺗﻳﺟﺔ ﻟﺫﻟﻙ[‬
‫ﺿﺭﻭﺭﺓ ﺍﻟ ّﺗﻔﺎﻫﻡ ﻓﻲ ﻣﺎ ﺑﻳﻧﻬﻡ‪ ،‬ﻟﻳﺱ ﻓﻘﻁ ﻟﺗﺟ ّﻧﺏ ﺃﻥ ﻳﺅﺫﻱ ﺑﻌﺿﻬﻡ‬
‫ﺑﻌﺿﺎ‪ ،‬ﻭﻟﻛﻥ ﺃﻳﺿﺎ ﻟﻛﻲ ﻳﺗﻌﺎﻭﻧﻭﺍ ﻭﺳﻁ ﻋﺎﻟﻡ ﺗﺣﻳﻁ ﺑﻪ ﺍﻟﻣﺧﺎﻁﺭ‬
‫‪١١٤‬‬
‫ﻣﻥ ﻛ ّﻝ ﻧﻭﻉ‪ .‬ﺇﻥّ ﺍﻟﺑﺣﺙ ﻋﻥ ﺍﻷﻣﻥ ﻭﻋﻥ ﺃﻓﺿﻝ ﺣﺎﻟﺔ ﻭﺟﻭﺩ‬
‫ﻣﻣﻛﻧﺔ ﺗﻘﻭﺩ ﺍﻟﺑﺷﺭ ﺇﻟﻰ ﺃﻥ ﻳﻘ ّﺭﺭﻭﺍ ﺍﻟﻌﻳﺵ ﻓﻲ ﻣﺟﺗﻣﻊ‪ ،‬ﻭﺇﻟﻰ ﺃﻥ‬
‫ﻳﺳ ّﻧﻭﺍ ﻗﻭﺍﻋﺩ ﻟﻠﺣﻳﺎﺓ ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ ﻻ ﻳﺗﺳ ّﻧﻰ ﻓﻲ ﻏﻳﺎﺑﻬﺎ‪ ،‬ﺑﺳﺑﺏ‬
‫ﺍﻧﻔﻌﺎﻻﺗﻬﻡ‪ ،‬ﻷﻱّ ﺣﻳﺎﺓ ﻣﺷﺗﺭﻛﺔ ﺃﻥ ﺗﺩﻭﻡ‪.‬‬

‫ﺍﻟﻁﺑﻳﻌﺔ ﺇﻟﻰ ﺍﻟﺣﺎﻟﺔ ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ ﻋﻠﻰ‬ ‫ﻳﺩ ّﻝ ﻫﺫﺍ ﺍﻟﻣﺭﻭﺭ ﻣﻥ ﺣﺎﻟﺔ ّ‬

‫ﺃﻥّ ﺍﻷﻓﺭﺍﺩ ﻳﺗﺧﻠّﻭﻥ ﻋﻥ ﺳﻠﻁﺗﻬﻡ ﺍﻟﺧﺎﺻّﺔ ﻟﺻﺎﻟﺢ ﺳﻠﻁﺔ ﻣﺷﺗﺭﻛﺔ‬
‫ﺍﻟﺣﻕ ﺍﻟّﺫﻱ ﻟﻛ ّﻝ ﻓﺭﺩ ﻓﻲ ﺃﻥ‬‫ﻳﺭﺗﺑﻁﻭﻥ ﺑﻬﺎ‪ .‬ﻭﺑﻬﺫﻩ ﺍﻟﺻّﻭﺭﺓ ﻓﺈﻥّ » ّ‬
‫ﻳﺗﻣ ّﺗﻊ ﻁﺑﻳﻌﻳّﺎ ﺑﻛ ّﻝ ﻣﺎ ﻳﻭﺟﺩ ﺣﻭﻟﻪ ﻳﺻﺑﺢ ﺣﻘّﺎ ﺟﻣﺎﻋﻳّﺎ‪ .‬ﻓﻬﻭ ﻟﻡ ﻳﻌﺩ‬
‫ﻣﺣ ّﺩﺩﺍ ﺑﻘﻭّ ِﺓ ﻛ ّﻝ ﻓﺭ ٍﺩ ﻭﺷﻬﻭﺗﻪ ﻋﻠﻰ ﺣﺩﺓ‪ ،‬ﻭﻟﻛﻥ ﺑﺳﻠﻁ ِﺔ ﻭﺇﺭﺍﺩ ِﺓ‬
‫ﻣﺟﺗﻣﻌﻳﻥ«)‪ .(106‬ﻭﺑﻔﺿﻝ ﻫﺫﺍ » ﺍﻟﻌﻘﺩ«‪Pacte‬‬ ‫َ‬ ‫ﺍﻟﻛ ّﻝ‬
‫ﺍﻻﺟﺗﻣﺎﻋﻲّ ﻳﻠﺗﺯﻡ ﺍﻟﺟﻣﻳﻊ ﺑﺎﻟﺗﻌﺎﻭﻥ ﻣﻊ ﺍﻟﺟﻣﻳﻊ ﻭﻳﻘ ّﺭﺭﻭﻥ ّﺃﻻ‬
‫ﺣﻕ ﺍﻟﻐﻳﺭ ﻣﺎ ﻻ ﻳﻘﺑﻠﻭﻥ ﺃﻥ ﻳﺭﺗﻛﺑﻪ ﺍﻟﻐﻳﺭ ﻓﻲ ﺣﻘّﻬﻡ‪.‬‬ ‫ﻳﺭﺗﻛﺑﻭﺍ ﻓﻲ ّ‬
‫ﻓﻬﻡ ﻳﺗﻧﺎﺯﻟﻭﻥ ﻁﻭﻋﺎ ﺃﻭ ﺧﻭﻓﺎ ﻣﻥ ﺍﻟﻌﻘﺎﺏ ﻋﻥ ﺣﻘّﻬﻡ ﺍﻟﻁﺑﻳﻌﻲّ ﻣﻥ‬
‫ﺃﺟﻝ ﺃﻥ ﻳﻌﻳﺷﻭﺍ ﻓﻲ ﺃﻣﺎﻥ ﻋﺑﺭ ﺍ ّﺗﺑﺎﻉ ﻗﻭﺍﻋ َﺩ ﻣﺷﺗﺭﻛﺔ‪ .‬ﻫﺫﺍ ﺍﻟﺗﺧﻠّﻲ‬
‫ﻋﻥ ﺍﻟﺳّﻠﻁﺔ ﻭﻋﻥ ﺍﻟﺳّﻳﺎﺩﺓ ﺍﻟﻔﺭﺩﻳﺗﻳّﻥ ﻟﺻﺎﻟﺢ ﺍﻟﺳّﻠﻁﺔ ﻭﺍﻟﺳّﻳﺎﺩﺓ‬
‫ﺍﻟﺟﻣﺎﻋﻳّﺗﻳﻥ ﻳ ّ‬
‫ُﻣﺛﻝ ﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﺃﺳﺎﺳﺎ ﻟﻛ ّﻝ ﻋﻘﺩ ﺍﺟﺗﻣﺎﻋﻲّ ‪.‬‬

‫ﻓﻲ ﺍﻟﺭّﺳﺎﻟﺔ ﺍﻟﺳّﻳﺎﺳﻳّﺔ‪ ،‬ﻭﻗﺑﻝ ﺃﻥ ﻳﻘﻭﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺗﺻﻧﻳﻑ‬

‫ﻣﺧﺗﻠﻑ ﺍﻷﻧﻅﻣﺔ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ﺍﻟﻣﻣﻛﻧﺔ‪ ،‬ﻳﻘﻭﻡ ﺑﺗﻠﺧﻳﺹ ﻣﺎ ﻫﻭ ﺃﺳﺎﺳﻲّ‬
‫ﻓﻲ ﻣﺎ ﺳﻳﺻﺑﺢ ‪ -‬ﻣﻊ ﻓﻭﺍﺭﻕ ﻁﻔﻳﻔﺔ‪ -‬ﺍﻟﻣﺅﺳّﺳﺎﺕ ﺍﻟﻛﺑﺭﻯ ﻟﻠﺳّﻳﺎﺳﺔ‬
‫ﺍﻟﺣﺩﻳﺛﺔ‪ » :‬ﺇﻥّ ﺗﺄﺳﻳﺱ ﻧﻅﺎﻡ ﺳﻳﺎﺳﻲّ ﻣّﺎ‪ ،‬ﻫﻭ ﺃﻣﺭ ﻳﺧﺹّ ‪ :‬ﺍﻟﺣﺎﻟﺔ‬
‫‪١١٥‬‬
‫ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ ‪ .L’état de société‬ﻭﻳُﺳﻣﱠﻰ ﺍﻟﺟﺳ ُﻡ ﺍﻟ ُﻣ ْﻛ َﺗ َﻣ ُﻝ‬
‫ﺷﺧﺹ‬ ‫ﻟﻠ ّﺩﻭﻟﺔ‪ :‬ﺍﻷﻣّﺔ ‪ ،Nation‬ﺃﻣّﺎ ﺍﻟﺷﺅﻭﻥ ﺍﻟﻌﺎﻣّﺔ ﺍﻟﻣﺭﺗﺑﻁﺔ ﺑﺎﻟ ّ‬
‫ﺍﻟّﺫﻱ ﻳﻣﺎﺭﺱ ﺍﻟﺳّﻠﻁﺔ ﺍﻟﺳﻳﺎﺳﻳّﺔ‪ ،‬ﻓ ُﺗﺳﻣّﻰ‪ :‬ﺍﻟﺟﻣﺎﻋﺔ ﺍﻟﻌﻣﻭﻣﻳّﺔ‬
‫‪ .Communauté publique‬ﻭﺑﻣﺎ ﺃﻥّ ﺍﻟﺑﺷﺭ ﻳﺗﻣ ّﺗﻌﻭﻥ ﻓﻲ‬
‫ﺇﻁﺎﺭ ﺍﻷﻣّﺔ ﺑﻛ ّﻝ ﺍﻻﻣﺗﻳﺎﺯﺍﺕ ﺍﻟّﺗﻲ ﻳﻛﻔﻠﻬﺎ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻟﻭﺿﻌﻲّ ‪ ،‬ﻓﺈ ّﻧﻧﺎ‬
‫ﻧﻁﻠﻕ ﻋﻠﻳﻬﻡ ﺗﺳﻣﻳﺔ‪ :‬ﻣﻭﺍﻁﻧﻳﻥ ‪ .Citoyens‬ﻭﻷ ّﻧﻬﻡ ﻣﺟﺑﺭﻭﻥ‬
‫ﻋﻠﻰ ﻁﺎﻋﺔ ﺍﻟﻣﺅﺳّﺳﺎﺕ ﻭﺍﻟﻘﻭﺍﻧﻳﻥ ﺍﻟﻭﻁﻧﻳّﺔ‪ ،‬ﻓﺈ ّﻧﻧﺎ ﻧﻁﻠﻕ ﻋﻠﻳﻬﻡ‬
‫ﺇﺳﻡ‪ :‬ﺭﻋﺎﻳﺎ ‪ .Sujets‬ﻭﺃﺧﻳﺭﺍ ﻓﺈﻥّ ﺍﻟﺣﺎﻟﺔ ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ ﺗﻛﺗﺳﻲ‬
‫ﺃَ ْﻭ ُﺟﻬًﺎ ﺛﻼﺛﺔ‪ :‬ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻳّﺔ ‪ Démocratie‬ﻭﺍﻷﺭﺳﺗﻘﺭﺍﻁﻳّﺔ‬
‫‪ Aristocratie‬ﻭﺍﻟﻣﻠﻛﻳّﺔ ‪.(Monarchie»(107‬‬

‫ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟّﺫﻱ ﻣﻧﺢ ﻓﻳﻪ ﺍﻟ ّﺗﺎﺭﻳﺦ ﺍﻟﺑﺷﺭﻱّ ﺣﻅﻭﺓ ﺧﺎﺻّﺔ‬

‫ﺗﺄﺛﺭﺍ‬‫ﻟﻸﻧﻅﻣﺔ ﺍﻟﻣﻠَﻛﻳّﺔ‪ ،‬ﻭﺍﻟّﺫﻱ ﺭﺃﻯ ﻓﻳﻪ ﺃﻏﻠﺏ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺳّﺎﺑﻘﻳﻥ‪ّ ،‬‬
‫ﺑـ»ﺃﻓﻼﻁﻭﻥ«‪ ،‬ﻓﻲ ﺍﻟﺻّﻭﺭ ﺍﻟﻣﺧﺗﻠﻔﺔ ﻟﻸﺭﺳﺗﻘﺭﺍﻁﻳّﺔ ﺃﻓﺿﻝ ﻧﻅﺎﻡ‬
‫ﺳﻳﺎﺳﻲﱟ َﻣﺭْ ﺟُﻭﱟ ‪ ،‬ﻳﻘ ّﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺄﻥّ ﺃﻓﺿﻝ ﻧﻅﺎﻡ ﻣﻣﻛﻥ ﻫﻭ‬
‫ﺍﻟ ّﺩﻳﻣﻘﺭﺍﻁﻳّﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻛ ّﻝ ﻧﻅﺎﻡ ﺳﻳﺎﺳﻲّ ﻳﻬﺩﻑ ﺇﻟﻰ ﺿﻣﺎﻥ ﺃﻣﻥ‬
‫ﺍﻷﻓﺭﺍﺩ ﺍﻟّﺫﻳﻥ ﻳُﻛﻭﱢ ﻧﻭﻧﻪ ﻭﺇﻟﻰ ﺍﺳﺗﺗﺑﺎﺏ ﺍﻟﺳّﻠﻡ‪ ،‬ﻓﺈﻥّ ﺍﻟ ّﻧﻅﺎﻡ‬
‫ﻟﻠﻁﻣﻭﺣﻳْﻥ ﺍﻷﺳﺎﺳ ّﻳﻳْﻥ‬ ‫ّ‬ ‫ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲّ ﻫﻭ ﻭﺣﺩﻩ ﺍﻟّﺫﻱ ﻳﺳﺗﺟﻳﺏ‬
‫ﻛﻧﺕ ﻗﺩ ﻓﺿّﻠ ُﺗ ُﻪ ﻋﻠﻰ ﺑﻘﻳّﺔ‬ ‫ُ‬ ‫ﻟﻸﻓﺭﺍﺩ‪ :‬ﺍﻟﻣﺳﺎﻭﺍﺓ ﻭﺍﻟﺣﺭﻳّﺔ‪ .‬ﻭ»ﺇﺫﺍ‬
‫ﻭﺍﻷﻛﺛﺭ‬
‫َ‬ ‫ﻟﻛﻭ ِﻧ ِﻪ ﻳﺑﺩﻭ ﺍﻷﻛﺛﺭ ﺗﻭﺍﻓﻘﺎ ﻣﻊ ّ‬
‫ﺍﻟﻁﺑﻳﻌ ِﺔ‬ ‫ﺍﻷﻧﻅﻣﺔ ﻓﺫﻟﻙ ْ‬
‫ﺍﺳﺗﻌﺩﺍ ًﺩﺍ ﻻﺣﺗﺭﺍﻡ ﺣﺭّﻳﺔ ﺍﻷﻓﺭﺍﺩ ﺍﻟﻁﺑﻳﻌﻳّﺔ‪ .‬ﻭﺑﺎﻟﻔﻌﻝ ﻓﺈ ّﻧﻪ ﻣﺎ ﻣﻥ‬
‫ﻓﺭﺩ ﺑﺷﺭﻱّ ﻓﻲ ﺍﻟ ّﺩﻳﻣﻘﺭﺍﻁﻳّﺔ ﻳﺗﺧﻠّﻰ ﻋﻥ ﺣﻘّﻪ ﺍﻟﻁﺑﻳﻌﻲّ ﻟﻔﺭﺩ ﺁﺧﺭ‬
‫ﺎﺭ‬ ‫)ﻭﻳﻘﺑﻝ ﻣﻧﺫ ﺫﻟﻙ ﺍﻟﺣﻳﻥ‪ ،‬ﻟﻔﺎﺋﺩﺓ ﺫﻟﻙ ﺍﻟﻔﺭﺩ ﺍﻵﺧﺭ‪ ،‬ﺑﺄﻥ ﻻ ﻳُﺳْ َﺗ َﺷ َ‬
‫‪١١٦‬‬
 ‫ﺃﺑ ًﺩﺍ(‪ .‬ﻓﻬﻭ ﻳﺗﺧﻠّﻰ ﻋﻥ ﺣﻘّﻪ ﻟﺻﺎﻟﺢ ﻣﺟﻣﻭﻉ ﺍﻟﻣﺟﺗﻣﻊ ﺍﻟّﺫﻱ ّ‬
‫ﻳﻣﺛﻝ‬
‫ﺟﺯءﺍ ﻣﻧﻪ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﻓﺈﻥّ ﺍﻷﻓﺭﺍﺩ ﻳﻅﻠّﻭﻥ ﻣﺗﺳﺎﻭﻳﻥ ﻓﻲ ﻣﺎ‬
‫ﺍﻟﻁﺑﻳﻌﺔ«‪ .‬ﻭﻷ ّﻧﻪ ﻻ ﻳﻣﻛﻥ‬ ‫ﺑﻳﻧﻬﻡ ﻣﺛﻠﻣﺎ ﻛﺎﻧﻭﺍ ﺳﺎﺑﻘﺎ ﻓﻲ ﺣﺎﻟﺔ ّ‬
‫ﺍﻟ ّﺗﻣﺎﺩﻱ ﻣﻥ ﺩﻭﻥ ﺣﺩﻭﺩ ﻓﻲ ﻗﻣﻊ ﻁﻣﻭﺡ ﺍﻷﻓﺭﺍﺩ ﺇﻟﻰ ﺍﻟﻣﺳﺎﻭﺍﺓ‬
‫ﻭﺍﻟﺣﺭﻳّﺔ‪ ،‬ﺧﻼﻓﺎ ﻟﻣﺎ ﻳﺑﺩﻭ ﻅﺎﻫﺭﻳّﺎ‪ ،‬ﻓﺈﻥّ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻷﻗﻭﻯ ﻭﺍﻷﻛﺛﺭ‬
‫ﻗﺩﺭﺓ ﻋﻠﻰ ﺍﻻﺳﺗﻣﺭﺍﺭ ﻟﻳﺱ ﺍﻟﻣﻠﻛﻳّﺔ ﺑﻝ ﺍﻟ ّﺩﻳﻣﻘﺭﺍﻁﻳّﺔ‪.‬‬

‫ﻭﻟﻧ ْﻧﺗﺑ ْﻪ ﺟﻳّﺩﺍ ﺇﻟﻰ ﺃﻥّ ﺍﺳﺗﺩﻻﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﺻﺎﻟﺢ ﺍﻟﻣﺳﺎﻭﺍﺓ‬

‫ﻭﺍﻟﺣﺭّﻳﺔ ﺍﻟﺳﻳﺎﺳﻳّﺔ ﻟﻳﺱ ﻣﺭ ّﻛﺯﺍ‪ ،‬ﻋﻧﺩ ﻫﺫﺍ ﺍﻟﺣ ّﺩ‪ ،‬ﻋﻠﻰ ﺭﺅﻳﺔ‬
‫ﺃﺧﻼﻗﻳّﺔ‪ .‬ﻓﻬﻭ ﻻ ﻳﺩﺍﻓﻊ ﻋﻥ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻷﻛﺛﺭ ﻟﻳﺑﺭﺍﻟﻳّﺔ ﻭﺍﻷﻛﺛﺭ ﻣﺳﺎﻭﺍﺓ‬
‫ﻟﻛﻭﻧﻪ » ﺣﺳ ًﻧﺎ« ﺃﻭ » ﻋﺎﺩﻻً«‪ .‬ﺇﻥّ ﺍﻻﺳﺗﺩﻻﻝ ﻫﻧﺎ ﺫﻭ ﻁﺑﻳﻌﺔ‬ ‫ْ‬
‫ﺑﺭﺍﻏﻣﺎﺗﻳّﺔ ﺻﺭﻑ‪ :‬ﻓﺎﻟ ّﻧﻅﺎﻡ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲّ ﻫﻭ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻟّﺫﻱ ﻳﻣﻛﻧﻪ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﺑﺷﺭﻳّﺔ‪ .‬ﻳﻛﻭﻥ ﻣﻥ‬‫ﺃﻥ ﻳﺳﻳﺭ ﺑﺷﻛﻝ ﺃﻓﺿﻝ ﺑﺎﻟ ّﻧﻅﺭ ﺇﻟﻰ ّ‬
‫ﺍﻟﺿﺭﻭﺭﻱّ ﻟﻛﻲ ﻳﺗﺳ ّﻧﻰ ﻟﻧﻅﺎﻡ ﻣّﺎ ﺃﻥ ﻳﺩﻭﻡ‪ّ ،‬ﺃﻻ ﻳﺭﺗﻛﺯ ﻓﻘﻁ ﻋﻠﻰ‬
‫ﺍﻟﻁﺎﻋﺔ ﺍﻟﺧﺎﺭﺟﻳّﺔ« ‪L’obéissance extérieure‬‬ ‫ﺍﻟﺧﻭﻑ‪ .‬ﻓـ» ّ‬
‫ﻻ ﺗﻧﻔﻲ ﺭﻏﻡ ﺫﻟﻙ ﻭﺟﻭﺩ ﻧﺷﺎﻁ ﺭﻭﺣﻲّ ﺑﺎﻁﻧﻲّ ‪ ،‬ﺑﻭﺟْ ﻪ ﻳﺟﻌﻝ ﺍﻟﻔﺭﺩ‬
‫ﺍﻟّﺫﻱ ﻳﺧﺿﻊ ﺧﺿﻭﻋﺎ ﺻﺎﺭﻣﺎ ﻟﺳﻠﻁﺔ ﻓﺭﺩ ﺁﺧﺭ ﻫﻭ ﻣﻥ ﻳﻭﺍﻓﻕ‬
‫ﻋﻠﻰ ﺗﻧﻔﻳﺫ ﺃﻭﺍﻣﺭ ﻫﺫﺍ ﺍﻵﺧﺭ ﺑﻛ ّﻝ ﺻﺩﻕ‪ .‬ﺇﻥّ ﺍﻟﺳّﻠﻁﺔ ﺍﻷﻗﻭﻯ ﻫﻲ‬
‫ﺗﻠﻙ ﺍﻟّﺗﻲ ﺗﻬﻳﻣﻥ ﺣ ّﺗﻰ ﻋﻠﻰ ﻗﻠﻭﺏ ﺭﻋﺎﻳﺎﻫﺎ)‪.(108‬‬

‫ﻟﻳﺳﺕ ﺍﻟ ّﺩﻳﻣﻘﺭﺍﻁﻳّﺔ ﺇﺫﻥ ﻫﻲ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻷﻛﺛﺭ ﻓﺿﻳﻠﺔ ﺑﺎﻟﻣﻌﻧﻰ‬

‫ﺍﻷﺧﻼﻗﻲّ ﻟﻠﻛﻠﻣﺔ‪ ،‬ﻭﺇ ّﻧﻣﺎ ﻫﻲ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻷﻛﺛﺭ ﻧﺟﺎﻋﺔ‪ ،‬ﻭﺍﻷﻗﺩﺭ ﻋﻠﻰ‬
‫‪١١٧‬‬
‫ﺿﻣﺎﻥ ﺍﻟﻠﱡﺣْ َﻣ ِﺔ ‪ Cohésion‬ﺑﻳﻥ ﺍﻟﻣﻭﺍﻁﻧﻳﻥ‪ .‬ﺇ ّﻧﻬﺎ ﺇﺫﻥ ﺍﻟ ّﻧﻅﺎﻡ‬‫ِ‬
‫ﺍﻷﻛﺛﺭ ﻓﺿﻳﻠﺔ ﻣﻥ ﺯﺍﻭﻳﺔ ﺳﻳﺎﺳﻳّﺔ ﻟﻛﻭﻧﻬﺎ ﺗﺗﻭﺍﻓﻕ ﻣﻊ ﺍﻟﻐﺎﺋﻳّﺔ‬
‫ﺍﻟﺣﻘﻳﻘﻳّﺔ ﻟﻠﺷﺄﻥ ﺍﻟﺳّﻳﺎﺳﻲّ ‪ :‬ﻓﻬﻲ ﺗﺿﻣﻥ ﺑﺷﻛﻝ ﺩﺍﺋﻡ ﺍﻷﻣﻥ ﻭﺍﻟﺳّﻼﻡ‬
‫ﺑﻭﺿﻭﺡ ﺑﻭﺟﻭﺩ ﺟﻭﺍﻧﺏ‬ ‫ٍ‬ ‫ﺑﻳﻥ ﺍﻟﺑﺷﺭ‪ .‬ﺑﻝ ﺇﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻌﺗﺭﻑ‬
‫ﻻ ﺃﺧﻼﻗﻳّﺔ ﻓﻳﻬﺎ ﻣﺛﻝ ﺑﻌﺽ ﺃﺷﻛﺎﻝ ﺍﻟﻠّﻬﻭ ﻭﺍﻟ ﱡﺳ ْﻛ ِﺭ ﻭﺍﻟﻔُﺳْ ِﻕ‪ ،‬ﺇﻟﺦ‪،‬‬
‫ﻳﻛﻭﻥ ﻣﻥ ﺍﻷﻓﺿﻝ ﺇﺑﺎﺣﺗﻬﺎ ﺑﺩ ًَﻻ ﻣﻥ ﺗﺣﺟﻳﺭﻫﺎ ﻷﻥّ ﻓﻲ ﺗﺣﺟﻳﺭﻫﺎ‬
‫ﺗﻬﺩﻳ ًﺩﺍ ﻟﻠﻣﺻﻠﺣﺔ ﺍﻟﻣﺷﺗﺭﻛﺔ‪ » :‬ﺇﻥّ ﺇﺭﺍﺩﺓ ﺍﻟﺗﺣ ّﻛﻡ ﻓﻲ ﺍﻟﺣﻳﺎﺓ‬
‫ﺍﻹﻧﺳﺎﻧﻳّﺔ ﺑﺄﻛﻣﻠﻬﺎ ﺑﻭﺍﺳﻁﺔ ﻗﻭﺍﻧﻳﻥ‪ ،‬ﻳﺯﻳﺩ ﻣﻥ ﺍﺳﺗﻔﺣﺎﻝ ﺃﺷﻛﺎﻝ‬
‫ﺑﺩﻻ ﻣﻥ ﺃﻥ ﻳُﺻْ ﻠ َِﺣ َﻬﺎ! ﻭﻣﺎ ﻻ ﻧﺳﺗﻁﻳﻊ ﺍﻟﻔﻛﺎﻙ ﻣﻧﻪ‪،‬‬ ‫ﺍﻻﻧﺣﺭﺍﻑ ً‬
‫ﻳﺟﺏ ﻋﻠﻳﻧﺎ ﺇﺑﺎﺣﺗﻪ ﺭﻏﻡ ﺍﻟﺿّﺭﺭ ﺍﻟّﺫﻱ ﻳﻧﺗﺞ ﻋﻧﻪ ﻓﻲ ﺃﺣﻳﺎﻥ‬
‫ﻛﺛﻳﺭﺓ«)‪.(109‬‬

‫ﺇﻥّ ﺫﻟﻙ ﻳﺻﺩﻕ ﺃﻛﺛﺭ ﻋﻠﻰ ﺣﺭّﻳﺔ ﺍﻟﻣﻌﺗﻘﺩ ﻭﺍﻟﺗﻔﻛﻳﺭ ﻭﺍﻟﻛﻼﻡ ﺍﻟّﺗﻲ‬
‫ﺗﺷ ّﻛﻝ ﺣﺎﺟﺔ ﺇﻧﺳﺎﻧﻳّﺔ ﺃﺳﺎﺳﻳّﺔ‪ .‬ﻓﻣﻧﻌﻬﺎ ﻻ ﻳﻣﻛﻧﻪ ﺃﻥ ﻳﻘﻭﺩ ّﺇﻻ ﺇﻟﻰ‬
‫ﺍﻟﺗﻣﺭّﺩ ﻭﺧﺻﻭﺻًﺎ ﻋﻧﺩﻣﺎ ﺗﻛﻭﻥ ﺗﻠﻙ ﺍﻷﻓﻛﺎﺭ ﻭﺍﻷﻗﻭﺍﻝ‬
‫ً‬
‫ﺻﺎﺩﻗﺔ‪ .‬ﺇ ّﻧﻪ ﺇﺫﻥ ﻟﻣﻥ ﻣﺻﻠﺣﺔ ﺍﻟ ّﺩﻭﻟﺔ ّﺃﻻ ﺗﻘﻣﻊ ﺗﻠﻙ‬ ‫]ﺍﻟﻣﻣﻧﻭﻋﺔ[‬
‫ﺍﻟﺣﺭّﻳﺔ‪ :‬ﻓـ»ﻛ ّﻝ ﺇﻧﺳﺎﻥ ﻳﺗﻣ ّﺗﻊ ﺑﺎﺳﺗﻘﻼﻝ ﺗﺎ ّﻡ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﺎﻟﻔﻛﺭ‬
‫ﻭﺍﻟﻣﻌﺗﻘﺩ‪ ،‬ﻭﻻ ﻳﺟﺏ‪ ،‬ﺣ ّﺗﻰ ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻙ ﻋﻥ ﺣﺳﻥ ﻧﻳّﺔ‪ ،‬ﺃﻥ ﻳﻘﻊ‬
‫ﺍﻟﺣﻕ ﺍﻟﻔﺭﺩﻱّ ‪«.‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈﻥّ ﺇﺟﺑﺎﺭ ﺃﻋﺿﺎء ﺟﻣﺎﻋﺔ‬
‫ّ‬ ‫ﺍﻧﺗﻬﺎﻙ ﻫﺫﺍ‬
‫ﻋﻣﻭﻣﻳّﺔ ﻣّﺎ ‪ -‬ﻭﻫﻡ ﺫﻭﻭ ﺁﺭﺍء ﻣﺧﺗﻠﻔﺔ ﻭﺣ ّﺗﻰ ﻣﺗﻧﺎﻗﺿﺔ‪ -‬ﻋﻠﻰ ﺟﻌﻝ‬
‫ﻛ ّﻝ ﺃﻗﻭﺍﻟﻬﻡ ﺗ ّﺗﻔﻕ ﻣﻊ ﺃﻭﺍﻣﺭ ﺍﻟﺳّﻠﻁﺔ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ﺍﻟﻌﻠﻳﺎ‪ ،‬ﻫﻭ ﺃﻣﺭ‬
‫ﻳﻌﺭّﺽُ ﺍﻟﻣﺟﺗﻣﻊ ﻟﻛﺎﺭﺛﺔ ﻣﺣﻘّﻘﺔ‪ .‬ﻓﻣﻥ ﺍﻟﺿﺭﻭﺭﻱّ ﺇﺫﻥ ﺃﻥ ﺗﻘﻭﻡ‬
‫ﺍﻟ ّﺩﻭﻟﺔ ﺑﺿﻣﺎﻥ ﺣﺭﻳّﺔ ﺍﻟﻔﻛﺭ ﻭﺍﻟﻣﻌﺗﻘﺩ ﻟﻠﻣﻭﺍﻁﻧﻳﻥ ﺑﺩﻻ ﻣﻥ ﺃﻥ‬
‫‪١١٨‬‬
‫ﺗﻣﻧﻌﻬﺎ‪ .‬ﺃﻣّﺎ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﺣﺭﻳّﺔ ﺍﻟﺗﻌﺑﻳﺭ‪ ،‬ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻧﺑّﻪ‬
‫ﺇﻟﻰ ] ﺿﺭﻭﺭﺓ ﺍﺣﺗﺭﺍﻡ[ ﺑﻌﺽ ﺍﻟﺣﺩﻭﺩ‪ :‬ﻓـ»ﺭﻏﻡ ﺫﻟﻙ ﺳﻳﻛﻭﻥ ﻣﻥ‬
‫ﺍﻟﻅﺭﻭﻑ«)‪ .(110‬ﺇﺫ ﻻ ﻳﺟﺏ ﺃﻥ‬ ‫ﺍﻟﺿﺎ ّﺭ ﺃﻥ ُﺗ ًﺗﺎ َﺡ ﻟﻬﻡ ﻓﻲ ﻛ ّﻝ ّ‬
‫ّﻠﻡ ﺍﻻﺟﺗﻣﺎﻋﻲﱢ ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻥ‬ ‫ُﺗﻠﺣ َِﻕ ﻫﺫﻩ ﺍﻟﺣﺭّﻳ ُﺔ ﺍﻟﺿ َ‬
‫ّﺭﺭ ﺑﺎﻟﺳ ِ‬
‫ﺍﻟﻣﺷﺭﻭﻉ ﻟﻛ ّﻝ ﻓﺭﺩ ﺃﻥ ﻳﻌﺑّﺭ ﻋﻥ ﺁﺭﺍﺋﻪ ﺃﻣﺎﻡ ﺍﻟﻌﻣﻭﻡ‪ ،‬ﻓﺈﻥّ ﻋﻠﻳﻪ ﺃﻥ‬
‫ﺏ ﻛ ّﻝ ﺃﺷﻛﺎﻝ » ﺍﻟﺧﺩﻋﺔ‬ ‫»ﻳﺳﺗﺧﺩﻡ ﺍﻻﺳﺗﺩﻻﻝ«) ‪ (111‬ﻭﺃﻥ ﻳﺗﺟ ّﻧ َ‬
‫ّﺭﺭ ﺑﺎﻻﻧﺳﺟﺎﻡ ﺑﻳﻥ‬ ‫ﻠﺣﻕ ﺍﻟﺿ َ‬ ‫ﻭﺍﻟﻐﺿﺏ ﻭﺍﻟﻛﺭﺍﻫﻳّﺔ« ﺍﻟّﺗﻲ ُﺗ ُ‬
‫ﺍﻟﻣﻭﺍﻁﻧﻳﻥ‪.‬‬

‫ﻳﻠﺗﻔﺕ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻳﺿﺎ ﺇﻟﻰ ﻣﺳﺄﻟﺔ ﺍﻟ ّﺩﻳﻥ‪ .‬ﻓﻬﻭ ﻳﺅ ّﻛﺩ ﻋﻠﻰ‬

‫ﺿﺭﻭﺭﺓ ﺍﻟﻔﺻﻝ ﺑﻳﻥ ﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ﻭﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﺩﻳﻧﻳّﺔ‪ » :‬ﺇ ّﻧﻪ‬
‫ﻟﻣﻥ ﺍﻟﻣﺯﻋﺞ ﺟ ّﺩﺍ ﺳﻭﺍء ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟ ّﺩﻳﻥ ﺃﻭ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ‬
‫ﺳﻠﻁﺔ ﺗﻧﻔﻳﺫﻳ ًّﺔ ﺃﻭ‬
‫ً‬ ‫ﺍﻟﺟﻣﺎﻋﺔ ﺍﻟﺳّﻳﺎﺳﻳّﺔ‪ ،‬ﺃﻥ ُﺗﻣﻧﺢ ﻟﻸﺟﻬﺯﺓ ﺍﻟ ّﺩﻳﻧﻳّﺔ‬
‫ﺣﻛﻭﻣﺔ ﻣﻬﻣﺎ ﻛﺎﻧﺕ«)‪ .(112‬ﻭﻳﺻﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻣﺳﺗﺑﻌﺩﺍ ﻛﻝ‬ ‫ً‬
‫ﺛﻳﻭﻗﺭﺍﻁﻳّﺔ‪ ،‬ﺇﻟﻰ ﺣ ّﺩ ﺍﻹﻗﺭﺍﺭ ﺑﺄﻥّ »ﷲ ﻻ ﻳﻣﺎﺭﺱ ﻫﻳﻣﻧﺗﻪ ﺍﻟﺧﺎﺻّﺔ‬
‫ﻋﻠﻰ ﺍﻟﺑﺷﺭ ّﺇﻻ ﻋﺑﺭ ﺍﻟﺳﻠﻁﺎﺕ ﺍﻟﺳّﻳﺎﺳﻳّﺔ «)‪ .(113‬ﻭﻫﻲ ﺟﻣﻠﺔ‬
‫ﺳﺗﻛﻭﻥ ﻣﺣﻳّﺭﺓ ﺇِﻥْ ﻧﺳﻳﻧﺎ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻣﺎﻫﻲ ﺑﻳﻥ ﺍﻟﺣﻛﻭﻣﺔ‬
‫ﺍﻹﻟﻬﻳّﺔ ﻭﺍﻷﻭﺍﻣﺭ ﺍﻟﻁﺑﻳﻌﻳّﺔ‪ ،‬ﻭﻳﻌﺗﺑﺭ ﺃﻥّ ﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ﻟﻳﺳﺕ‬
‫ﺳﻭﻯ ﺍﻟﺗﻌﺑﻳﺭﺍﺕ ﺍﻟﻁﺑﻳﻌﻳّﺔ ﻟﻠﺗﻧﻅﻳﻡ ﺍﻻﺟﺗﻣﺎﻋﻲّ ‪ .‬ﻻ ﺑ ّﺩ ﻣﻥ ﺍﻟ ّﺗﺳﺎﻣﺢ‬
‫ﻣﻊ ﻭﺟﻭﺩ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭﻟﻛﻥ ﻻ ﺑ ّﺩ ﺃﻳﺿﺎ ﻣﻥ ﺇﺧﺿﺎﻋﻬﺎ ﻟﻠﺳّﻠﻁﺔ‬
‫ﺍﻟﻌﻣﻭﻣﻳّﺔ‪ » :‬ﻳﺟﺏ ﺃﻥ ﺗﺗﻭﺍﻓﻕ ﺍﻟﻣﻣﺎﺭﺳﺎﺕ ﺍﻟﺣﻣﺎﺳﻳّﺔ ﻭﺍﻟﺩﻳﻧﻳّﺔ ﻣﻊ‬
‫ﺍﻟﻣﺻﻠﺣﺔ ﺍﻟﻣﺷﺗﺭﻛﺔ«)‪ .(114‬ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻥ‬
‫ﺍﻟﻣﻣﻛﻥ ﻟﺑﻌﺽ ﺗﻌﺑﻳﺭﺍﺗﻬﺎ ﺃﻥ ُﺗﻠﺣِﻕ ﺍﻟﺿّﺭﺭ ﺑﺎﻟﻣﺻﻠﺣﺔ ﺍﻟﻣﺷﺗﺭﻛﺔ‪،‬‬
‫‪١١٩‬‬
‫ﻓﺈ ّﻧﻪ ﻻ ﻣﻔ ّﺭ ﻣﻥ ﻣﻧﻌﻬﺎ‪ .‬ﻭﻳﺳﺗﺧﻠﺹ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺎﺋﻼ‪ » :‬ﺑﺈﻳﺟﺎﺯ‪،‬‬
‫ﺳﻭﺍء ﺍﻧﻁﻠﻘﻧﺎ ﻣﻥ ﺯﺍﻭﻳﺔ ﻧﻅﺭ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﺃﻭ ﻣﻥ ﺯﺍﻭﻳﺔ ﻧﻅﺭ ﺳﻼﻣﺔ‬
‫ﺍﻟﻅﺭﻭﻑ ﺍﻷﻛﺛﺭ ﻣﻼءﻣﺔ‬ ‫ﺍﻟ ّﺩﻭﻟﺔ‪ ،‬ﻓﺈ ّﻧﻧﺎ ﺳﻧﻛﻭﻥ ﻣﺟﺑﺭﻳﻥ‪ ،‬ﺣ ّﺗﻰ ﻓﻲ ّ‬
‫ّ‬
‫ﺍﻟﺣﻕ ﺍﻹﻟﻬﻲّ ‪ ،‬ﺃﻭ‬ ‫ﻟﻣﻣﺎﺭﺳﺔ ﻋﺑﺎﺩﺓ ﻣّﺎ ﺑﺣﻣﺎﺳﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﻘﻭﻝ ﺇﻥّ‬
‫ﺍﻟﺣﻕ ﺍﻟّﺫﻱ ﻳﺗ ّﻡ ﺑﻪ ﺍﻟﺗﺣ ّﻛﻡ ﻓﻲ ﺍﻟﻣﺟﺎﻝ ﺍﻟﻣﻘ ّﺩﺱ‪ ،‬ﻳﻧﺑﻊ‪ ،‬ﻣﻥ ﺩﻭﻥ‬‫ّ‬
‫ﺗﺣﻔّﻅ‪ ،‬ﻣﻥ ﺇﺭﺍﺩﺓ ﺍﻟﺳّﻠﻁﺔ ﺍﻟﻌﻠﻳﺎ ]…[ ﺫﻟﻙ ﺃﻥّ ﺇﺭﺍﺩﺓ ﻣﻥ ﻳﻣﺗﻠﻙ‬
‫ﺣﻣﺎﺱ ﺩﻳﻧﻲّ‬
‫ٍ‬ ‫ﺍﻟﺳّﻠﻁﺔ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ﻫﻲ ﺍﻟّﺗﻲ ﺗﺣ ّﺩﺩ ] ﻣﺩﻯ[ ﺗﻭﺍﻓﻕ ﺃﻱّ‬
‫ﺻﺎﺩﻕ ﻣﻊ ﺍﻟﻣﺻﻠﺣﺔ ﺍﻟﻣﺷﺗﺭﻛﺔ«)‪.(115‬‬ ‫ٍ‬

‫ﻋﻘﺩ ﺍﺟﺗﻣﺎﻋﻲّ ‪ ،‬ﺩﻳﻣﻘﺭﺍﻁﻳّﺔ‪ ،‬ﻻﺋﻛﻳّﺔ )‪ ،(Laïcité‬ﻣﺳﺎﻭﺍﺓٌ ﺑﻳﻥ ﻛ ّﻝ‬

‫ﺍﻟﻣﻭﺍﻁﻧﻳﻥ‪ ،‬ﺣﺭّﻳﺔ ﺍﻟﻣﻌﺗﻘﺩ ﻭﺍﻟ ّﺗﻌﺑﻳﺭ‪ :‬ﺇﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺑﺫﻟﻙ‬
‫ﻣﺅﺳّﺱ ﺣﺩﺍﺛﺗﻧﺎ ﺍﻟﺳّﻳﺎﺳﻳّﺔ‪ .‬ﻗﺭﻥٌ ﻗﺑﻝ » ﻓﻭﻟﺗﻳﺭ« ﻭ»ﻛﺎﻧﻁ«‪ ،‬ﺑﻝ‬
‫ﻭﺑﺿﻌﺔ ﻋﻘﻭﺩ ﻗﺑﻝ »ﻟﻭﻙ« ﺍﻟّﺫﻱ ﺳﻳﻧﺷﺭ ﻛﺗﺎﺑﻪ ﺍﻟﺷﻬﻳﺭ ﺭﺳﺎﻟﺔ ﻓﻲ‬
‫ﻧﻅ َﺭ‬‫ﺍﻟ ّﺗﺳﺎﻣﺢ ﺳﻧﺔ ‪ ،1689‬ﻳﻛﻭﻥ »ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺃﻭّ ﻝ ﻣﻥ ّ‬
‫ﺙ‬ ‫ﻟﻠﻔﺻﻝ ﺑﻳﻥ ﺍﻟﺳﻠﻁﺎﺕ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ﻭﺍﻟﺩﻳﻧﻳّﺔ‪ ،‬ﻭﻫﻭ ﺃﻭّ ﻝ ﻣﻔ ّﻛﺭ ﺣﺩﻳ ٍ‬
‫ﻟﺩﻳﻣﻘﺭﺍﻁﻳّﺗﻧﺎ ﺍﻟﻠّﻳﺑﺭﺍﻟﻳّﺔ‪ .‬ﻭﻟﻛ ّﻧﻪ ﺃﻳﺿﺎ ‪ -‬ﻭﻫﻧﺎ ﻳﺑﺩﻭ ﻟﻲ ﺃﻛﺛﺭ ﺣﺩﺍﺛﺔ‬
‫ﻣ ّﻧﺎ‪ -‬ﺃﺩﺭﻙ ﺗﻣﺎﻣًﺎ ﺣﺩﻭﺩ ﺩﻳﻣﻘﺭﺍﻁﻳّﺎﺗﻧﺎ ﺣ ّﺗﻰ ﻗﺑﻝ ﺃﻥ ُﺗﻭﻟَ َﺩ‪ :‬ﻓﻐﻳﺎﺏ‬
‫ﺍﻟﻌﻘﻼﻧﻳّﺔ ﻟﺩﻯ ﺍﻷﻓﺭﺍﺩ ﺍﻟّﺫﻳﻥ ‪ -‬ﺑﺳﺑﺏ ﻛﻭﻧﻬﻡ ﻣﺎﺯﺍﻟﻭﺍ ﻋﺑﻳﺩﺍ‬
‫ﻻﻧﻔﻌﺎﻻﺗﻬﻡ‪ -‬ﺳﻳﺟﻌﻠﻬﻡ ﻳﺧﺿﻌﻭﻥ ﻟﻠﻘﺎﻧﻭﻥ ﺧﻭﻓﺎ ﻣﻥ ﺍﻟﻌﻘﺎﺏ ﺃﻛﺛﺭ‬
‫ﺍﻟﻁﺎﻋﺔ‬ ‫ﻣﻥ ﺧﺿﻭﻋﻬﻡ ﻟﻪ ﻋﻥ ﻗﻧﺎﻋﺔ ﻋﻣﻳﻘﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺕ » ّ‬
‫ﺍﻟﺧﺎﺭﺟﻳّﺔ« ﺃﻗﻭﻯ ﻣﻥ » ﺍﻟ ّﻧﺷﺎﻁ ﺍﻟﺭﻭﺣﻲّ ﺍﻟﺑﺎﻁﻧﻲّ « ‪L’activité‬‬
‫‪ ،spirituelle interne‬ﻭﻓﻕ ﻋﺑﺎﺭﺍﺕ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻔﺳﻬﺎ‪ ،‬ﻓﺈﻥّ‬
‫ﺩﻳﻣﻘﺭﺍﻁﻳّﺎﺗﻧﺎ ﺳﺗﻛﻭﻥ ﻣﻬ ّﺩﺩﺓ ﺑﺎﻟﺿّﻌﻑ‪ .‬ﻟﺫﻟﻙ ﻧﺟﺩﻩ ﻳﺫ ّﻛﺭ ﺑﺎﻷﻫﻣّﻳﺔ‬
‫‪١٢٠‬‬
‫ﺍﻟﻘﺻﻭﻯ ﻟﺗﺭﺑﻳﺔ ﺍﻟﻣﻭﺍﻁﻧﻳﻥ‪ .‬ﺗﻠﻙ ﺍﻟ ّﺗﺭﺑﻳﺔ ﺍﻟّﺗﻲ ﻻ ﻳﺟﺏ ﺃﻥ ﺗﻘﺗﺻﺭ‬
‫ﻋﻠﻰ ﺍﻛﺗﺳﺎﺏ ﺍﻟﻣﻌﺎﺭﻑ ﺍﻟﻌﺎﻣّﺔ‪ ،‬ﺑﻝ ﻳﺟﺏ ﺃﻥ ﺗﺷﻣﻝ ﺍﻟﻌﻳﺵ‬
‫ﺍﻟﺫﺍﺕ ﻭﺗﻁﻭﻳﺭ ﻧﺷﺎﻁ ﺍﻟﻌﻘﻝ‪ .‬ﻭﻋﻠﻰ‬ ‫ﺍﻟﻣﺷﺗﺭﻙ ﻭﺍﻟﻣﻭﺍﻁﻧﺔ ﻭﻣﻌﺭﻓﺔ ّ‬
‫ﺧﻁﻰ » ﻣﻭﻧﺗﺎﻧﻲ« ‪ Montaigne‬ﺍﻟّﺫﻱ ﻛﺎﻥ ﻳﺩﻋﻭ ﺇﻟﻰ ﺇﻧﺷﺎء‬
‫ﻋﻘﻭﻝ »ﻣﺑﻧﻳّﺔ ﺟﻳّﺩﺍ« ‪ Bien faites‬ﺑﺩﻻ ﻣﻥ » ﻋﻘﻭﻝ ﻣﺣﺷﻭّ ﺓ‬
‫ﺑﺎﻟﻣﻌﻠﻭﻣﺎﺕ« ‪ ،Bien pleines‬ﻳُﺩﺭﻙ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃ ّﻧﻪ ﺑﻘﺩﺭ ﻣﺎ‬
‫ﺍﻛﺗﺳﺎﺏ ﺣﻛﻡ ﻳﻘﻳﻧﻲّ ﻳﺳﺎﻋﺩﻫﻡ ﻋﻠﻰ ﺗﻣﻳﻳﺯ ﻣﺎ ﻫﻭ‬ ‫َ‬ ‫ﻳﺳﺗﻁﻳﻊ ﺍﻷﻓﺭﺍ ُﺩ‬
‫ﺻﺎﻟﺢ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻬﻡ ) ﻣﺎ ﻳﺳﻣّﻳﻪ » ﺍﻟﺻّﺎﻟﺢ ﺍﻟﺧﺎﺹّ « ‪L’utile‬‬
‫‪ ،(propre‬ﻓﺈ ّﻧﻬﻡ ﻳﻛﻭﻧﻭﻥ ﺻﺎﻟﺣﻳﻥ ﻟﻐﻳﺭﻫﻡ ﻟﻛﻭﻧﻬﻡ ﻣﻭﺍﻁﻧﻳﻥ‬
‫ﻣﺳﺅﻭﻟﻳﻥ‪ .‬ﻭﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻓﺈﻥّ ﻛ ّﻝ ﻓﻛﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺭﺗﻛﺯ ﻋﻠﻰ‬
‫ﻓﻛﺭﺓ ﺃﻥّ ﻓﺭ ًﺩﺍ ﻣّﺎ ﻳ ّﺗﻔﻕ ﺃﻛﺛﺭ ﻣﻊ ﺍﻵﺧﺭﻳﻥ‪ ،‬ﺑﻘﺩﺭ ﻣﺎ ﻳﻛﻭﻥ ﻣ ّﺗﻔﻘﺎ‬
‫ﻣﻊ ﻧﻔﺳﻪ‪ .‬ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﺳﺗﻛﻭﻥ ﺩﻳﻣﻘﺭﺍﻁﻳّﺎﺗﻧﺎ ﺃﻛﺛﺭ ﺗﻣﺎﺳﻛﺎ‬
‫ﻭﺻﻣﻭ ًﺩﺍ ﻭﺣﻳﻭﻳّﺔ ﺑﻘﺩﺭ ﻣﺎ ﻳﻛﻭﻥ ﺍﻷﻓﺭﺍﺩ ﺍﻟّﺫﻳﻥ ﻳﻛﻭّ ﻧﻭﻧﻬﺎ ﻗﺎﺩﺭﻳﻥ‬
‫ﻋﻠﻰ ﺍﻟﺗﺣ ّﻛﻡ ﻓﻲ ﺍﻧﻔﻌﺎﻻﺗﻬﻡ ﺍﻟﺳﻠﺑﻳّﺔ ‪ -‬ﺍﻟﺧﻭﻑ ﻭﺍﻟﻐﺿﺏ ﻭﺍﻟﺣﻘﺩ‬
‫ﻭﺍﻟﺣﺳﺩ‪ ،‬ﺍﻟﺦ‪ -.‬ﻭﻳﻘﻭﺩﻭﻥ ﻛﻳﺎﻧﻬﻡ ﺑﻣﻭﺟﺏ ﻣﺎ ﻳﻣﻠﻳﻪ ﺍﻟﻌﻘﻝ ﻋﻠﻳﻬﻡ‪.‬‬
‫ً‬
‫ﺻﺭﺍﺣﺔ‪ ،‬ﺃ ّﻧﻪ‬ ‫ﻧﻔﻬﻡ ﻣﻥ ﺫﻟﻙ‪ ،‬ﺣ ّﺗﻰ ﻭﺇﻥ ﻛﺎﻥ »ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﻘﻭﻟﻬﺎ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻣﻭﺍﻁﻧﻭﻥ ﻣﺣﻛﻭﻣﻳﻥ ﺑﻌﻭﺍﻁﻔﻬﻡ ﻭﻟﻳﺱ ﺑﻌﻘﻠﻬﻡ‪ ،‬ﻓﺈ ّﻧﻬﻡ‬
‫ﺳﻳﻧﺗﺧﺑﻭﻥ ﻁﻐﺎ ًﺓ ﻭﺩﻳﻣﺎﻏﻭﺟﻳّﻳﻥ ﻟﺣﻛﻣﻬﻡ‪ .‬ﺃ َﻓﻠَ ْﻡ ﻳُﻧﺗﺧﺏ » ﻫﺗﻠﺭ«‬
‫ﺑﺎﻟﻁﺭﻳﻘﺔ ﺍﻷﻛﺛﺭ ﺩﻳﻣﻘﺭﺍﻁﻳّﺔ ﺑﺳﺑﺏ ﺍﺳﺗﻳﺎء ﺍﻟﺷﻌﺏ ﺍﻷﻟﻣﺎﻧﻲّ ﺑﻌﺩ‬ ‫ّ‬
‫ﺍﻹﻫﺎﻧﺔ ﺍﻟّﺗﻲ ﺗﻌﺭّﺽ ﻟﻬﺎ ﻓﻲ ﻣﺅﺗﻣﺭ » ﻓﺭﺳﺎﻱ«؟ ﺃﻟَ ْﻡ ﻳﺩ ُﺧ ْﻝ‬
‫»ﺩﻭﻧﺎﻟﺩ ﺗﺭﺍﻣﺏ« ﺇﻟﻰ ﺍﻟﺑﻳﺕ ﺍﻷﺑﻳﺽ ﺑﺳﺑﺏ ﺍﻟﻐﺿﺏ ﻭﺍﻟﺧﻭﻑ‬
‫ﻟﺩﻯ ﻏﺎﻟﺑﻳّﺔ ﻣﻥ ﺍﻷﻣﺭﻳﻛﻳّﻳﻥ؟‬

‫‪١٢١‬‬
‫ﻗﺑﻝ ﺛﻼﺛﺔ ﻗﺭﻭﻥ ﻣﻥ » ﻏﺎﻧﺩﻱ«‪ ،‬ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ َﻓ ِﻬ َﻡ ﺃﻥّ‬
‫ّ‬
‫ﺍﻟﺛﻭﺭﺓ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﻫﻲ ﺛﻭﺭﺓ ﺑﺎﻁﻧﻳّﺔ‪ ،‬ﻭﺃﻥّ ﺍﻟﻣﺭْ َء ﻳﻣﻛﻧﻪ ﺃﻥ ﻳﻐﻳّﺭ‬
‫ﺍﻟﻌﺎﻟﻡ ﻣﻥ ﺧﻼﻝ ﺗﻐﻳﻳﺭﻩ ﻟﻧﻔﺳﻪ‪ .‬ﺫﻟﻙ ﻫﻭ ﺍﻟﺳّﺑﺏ ﺍﻟّﺫﻱ ﺟﻌﻠﻪ‬
‫ﺍﻟﻛﺑﻳﺭ‪ .‬ﻓﻬﻭ‬ ‫ِ‬ ‫ﻳﺳﺗﻐﺭﻕ ﺧﻣﺱ ﻋﺷﺭﺓ ﺳﻧﺔ ﻟﻛﺗﺎﺑﺔ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻋﻣﻠﻪ‬
‫ﻛﺗﺎﺏ ﻟﻣﻌﺭﻓﺔ ﻗﻭﺍﻧﻳﻥ ﺍﻟﻌﺎﻟﻡ ﻭﺍﻹﻧﺳﺎﻥ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﺃﻳﺿﺎ » ﺩﻟﻳ ٌﻝ«‬
‫‪ Guide‬ﻟﺗﻐﻳﻳﺭ ّ‬
‫ﺍﻟﺫﺍﺕ ﻳﻘﻭﺩﻧﺎ ﺇﻟﻰ ﺍﻟﺣﻛﻣﺔ ﻭﺍﻟﺳّﻌﺎﺩﺓ ﺍﻟﻘﺻﻭﻯ‪.‬‬

‫� )‪« Le but de l’organisation en société, (103‬‬

‫» ‪.c’est la liberté‬‬

‫ﺷﺧﺹ ﺍﻟﻣﺳﺅﻭﻝ ﻋﻥ ﺇﺩﺍﺭﺓ ﺷﺅﻭﻥ ﻣﻘﺎﻁﻌﺔ ﻓﻲ‬ ‫)‪(104‬ﻫﻭ ﺍﻟ ّ‬

‫ﺍﻟﻣﻘﺎﻁﻌﺎﺕ ﺍﻟﻣ ّﺗﺣﺩﺓ ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ‪ Pensionaris .‬ﺑﺎﻟﻬﻭﻟﻧﺩﻳّﺔ‪.‬‬
‫ﻭﻳﻣﻛﻧﻧﺎ ﺃﻳﺿﺎ ﺍﺳﺗﺧﺩﺍﻡ ﺗﺳﻣﻳﺔ » ﺍﻟﻣﺳﺗﺷﺎﺭ« ﺑﺎﻟ ّﻧﻅﺭ ﺇﻟﻰ ﻁﺑﻳﻌﺔ‬
‫ﺍﻟﻭﻅﻳﻔﺔ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫)‪(105‬ﺃ ُ َﻛ ﱢﻣ ُﻝ ﻫﻧﺎ ﺗﺣﻠﻳﻝ ﺍﻟﺭّﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﺑﺗﻠﻙ‬

‫ﺍﻟﺧﻁﻭﻁ ﺍﻟﻣﻁﺭﻭﺣﺔ ﻓﻲ ﺑﻌﺽ ﻣﻭﺍﺿﻊ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ) ﺧﺎﺻّﺔ‬
‫‪ (IV, 33‬ﻭﻛﺫﻟﻙ ﻓﻲ ﺍﻟﺭّﺳﺎﻟﺔ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ﺍﻟّﺫﻱ ﺳﻳﺅﻟّﻔﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻻﺣﻘﺎ ﻭﻟ ّﻛﻧﻪ ﻟﻡ ﻳﻛﺗﻣﻝ‪.‬‬
‫‪١٢٢‬‬
Traité Théologico-politique, op. cit., (106 ) �
.chapitre XVI, p. 827

Traité politique, III, 1, in Œuvres, op. (107 ) �

.cit., p. 934

Traité Théologico-politique, op. cit., (108 ) �

.chapitre XVII, p. 844

.Ibid.,Chapite XX, p. 902 (109) �

.Ibid., p. 898 (110) �

.Ibid., p. 900 (111 ) �

.Ibid., chapitre XVIII, p. 877 (112) �

١٢٣
.Ibid., chapitre XIX, p. 886 (113) �

.Ibid., p. 888 (114) �

.Ibid., p. 893 (115) �

١٢٤
 ‫ﺍﻟﺟﺯء ﺍﻟﺛﺎﻧﻲ‬
‫ُﻣﻌﻠّ ُﻡ ﺍﻟ ِﺣ ْﻛ َﻣ ِﺔ‬

‫‪١٢٥‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ‬
‫ِﻛ َﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‬
‫ﺍﻟﻣُﺭﺷِ ﺩ ﺇﻟﻰ ﺍﻟ ِﻐ ْﺑ َﻁﺔ ﺍﻟ ﱠﺗﺎﻣﱠﺔ‬

‫ﺎﻝ‬‫ﺏ ﺍﻟ َﻣ َﻧ ِ‬ ‫»ﺇﻥّ ﻛ ّﻝ ﻣﺎ ﻳﻛﻭﻥُ ﺛﻣﻳ ًﻧﺎ‪ ،‬ﻳﻛﻭﻥُ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ َ‬

‫ﺻﻌْ َ‬
‫ﻭﻧﺎ ِﺩﺭً ﺍ«)‪(116‬‬
‫ﻛﺷﻑ ﺍﻟﻔﻳﻠﺳﻭﻑ » ﺟﻳﻝ ﺩﻭﻟﻭﺯ« ﺑﺷﻛﻝ ﺟﻳّﺩ ﻋﻥ ﺍﻟﺷﺧﺻﻳّﺎﺕ‬
‫ﺙ ﺍﻟﺣﺎﺿﺭ ِﺓ ﻓﻲ ﻋﻣﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ :‬ﺍﻟﻌﺑﺩ ‪L’esclave‬‬ ‫ﺍﻟﺛﻼ ِ‬
‫ﻭﺍﻟﻁﺎﻏﻳﺔ ‪ Le tyran‬ﻭﺍﻟﻘ ّﺩﻳﺱ ‪ .Le prêtre‬ﺃﻣّﺎ ﺍﻷﻭّ ﻝ ﻓﻬﻭ‬ ‫ّ‬
‫ﺍﻟﺛﺎﻧﻲ ﻓﻬﻭ ﻣﻥ ﻳﻛﻭﻥ‬ ‫ﺍﻹﻧﺳﺎﻥ ﺍﻟﺧﺎﺿﻊ ﻻﻧﻔﻌﺎﻻﺗﻪ ﺍﻟﺳﻠﺑﻳّﺔ‪ ،‬ﻭﺃﻣّﺎ ّ‬
‫ﺍﻟﺛﺎﻟﺙ‬ ‫ﺑﺣﺎﺟﺔ ﺇﻟﻰ ﺗﻠﻙ ﺍﻻﻧﻔﻌﺎﻻﺕ ﻟﺗﺭﻛﻳﺯ ﺳﻠﻁﺗِﻪ‪ ،‬ﻓﻲ ﺣﻳﻥ ﻳﻛﻭﻥ ّ‬
‫ﺑﺎﻟﺣﺯﻥ ﻟﺣﺎﻝ ﺍﻹﻧﺳﺎﻧﻳّﺔ )‪ .(117‬ﻳﺗﻘﺎﺳﻡ ﺛﻼﺛ ُﺗﻬﻡ‬‫ِ‬ ‫ُﺻﺎﺏ‬
‫َ‬ ‫ﻫﻭ ﻣﻥ ﻳ‬
‫ﺍﻟﺛﺎﻟﻭﺙ‬ ‫ﺷﻌﻭﺭً ﺍ ﺑﺎﻟ ّﻧ ْﻘ َﻣ ِﺔ ﺿ ّﺩ ﺍﻟﺣﻳﺎﺓ ﻭﻳﻛﻭّ ﻧﻭﻥ ﻣﻌًﺎ ﺿﺭﺑًﺎ ﻣﻥ » ّ‬
‫ﺍﻷﺧﻼﻗﻭﻱّ « ‪ trinité moraliste‬ﺳﻳﻘﻭﻡ » ﻧﻳﺗﺷﻪ« ﻓﻲ ﻣﺎ ﺑﻌﺩ‬
‫ﺑﺎﻟﻁﺎﻏﻳﺔ ﻭﺍﻟﻘ ّﺩﻳﺱ ﻓﻲ ﻛﺗﺎﺑﻪ‬ ‫ّ‬ ‫ﺑﺷﺟﺑﻪ‪ .‬ﻭﺑﻌﺩ ﺃﻥ ﺷﻬّﺭ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ ،‬ﺑﻘﻲ ﻟﻪ ﺃﻥ ﻳﻔﺿ َﺢ ﺍﻟﻌ ْﺑﺩَ‪ ،‬ﺃﻱ ﺫﻟﻙ‬
‫ﺍﻹﻧﺳﺎﻥ ﺍﻟّﺫﻱ ﻳﺗﻭﻫّﻡ ﺃ ّﻧﻪ ﺣﺭﱞ ﻓﻲ ﺣﻳﻥ ﺃ ّﻧﻪ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﺧﺎﺿ ٌﻊ‬
‫ﻟﺳﻠﻁ ِﺔ ﺧﻳﺎﻟ ِﻪ ﻭﺭﻏﺑﺎﺗﻪ ﻭﺩﻭﺍﻓﻌﻪ ﻭﻋﻭﺍﻁﻔﻪ‪ .‬ﺇﻥّ ﻛ ّﻝ ﻣﺳﺎﺭ ﻛﺗﺎﺏ‬
‫ﻧﺣﻭ ﺍﻟﺣ ّﺭﻳّﺔ‪ ،‬ﻭﻣﻥ‬ ‫ﺍﻹﻳﺗﻳﻘﺎ ﻫﻭ ﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ َﺳ ْﻳ ٌﺭ ﻣﻥ ﺍﻟﻌﺑﻭﺩﻳّﺔ َ‬
‫ﺍﻟﺣﺯﻥ ﻧﺣﻭ ﺍﻟﻐﺑﻁ ِﺔ‪.‬‬

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‫ﺑﺩﺃ » ﺑﺎﺭﻭﺥ« ﺑﻛﺗﺎﺑﺔ ﻫﺫﺍ ﺍﻟﻧﺹّ ﻧﺣﻭ ﺳﻧﺔ ‪،1661-1660‬‬
‫ﺣﻳﻥ ﺍﺳﺗﻘ ّﺭ ﻓﻲ » ﺭﻳﻧﺳﺑﺭﻍ«‪ .‬ﻭﻛﺎﻥ ﻳُﺳﻣّﻳ ِﻪ » ﻓﻠﺳﻔﺗﻲ«‪ .‬ﻭﺑﻣﺎ ﺃ ّﻧﻪ‬
‫ﺍﻟﺛﻼﺛﺔ ﺍﻷﺧﺭﻯ ﺍﻟّﺗﻲ ﻛﺎﻧﺕ‬ ‫ﺍﺿﻁ ّﺭ ﺑﺎﻟ ّﺗﻭﺍﺯﻱ ﺇﻟﻰ ﻛﺗﺎﺑﺔ ﺃﻋﻣﺎﻟﻪ ّ‬
‫ﺃﻛﺛﺭ ﺍﻧﺗﻅﺎﻣﺎ‪ ،‬ﺍﻟﺭّﺳﺎﻟﺔ ﺍﻟﻘﺻﻳﺭﺓ‪ ،‬ﻣﺑﺎﺩﺉ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﺩﻳﻛﺎﺭﺗﻳﺔ‪،‬‬
‫ﺗﻌﻁﻝ‬ ‫ّ‬ ‫ﺍﻟﻛﺑﻳﺭ ﻗﺩ‬
‫ِ‬ ‫ﻭﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺇﺻﻼﺡ ﺍﻟﻌﻘﻝ‪ ،‬ﻓﺈﻥّ ﺗﺄﻟﻳﻔُﻪ ﻟِ َﻌ َﻣﻠِ ِﻪ‬
‫ﻣﺭّﺓ ﺃﺧﺭﻯ ‪ -‬ﻟﻛﻥ ﻣﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺩﻭﻥ ﺃﻥ ﻳﺗﻭﻗّﻑ ﺗﻣﺎﻣﺎ ‪ -‬ﻋﻧﺩﻣﺎ‬
‫ﺍﻧﻬﻣﻙ ﻓﻲ ﻛﺗﺎﺑﺔ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﻣﻥ ﺍﻟﻌﺎﻡ ‪1665‬‬
‫ﺇﻟﻰ ﺍﻟﻌﺎﻡ ‪ .1670‬ﻭﻟﻛ ّﻧﻪ ﺳﻳﺗﻔﺭّﻍ ﻛﻠّﻳﺎ ﺑﻌﺩﻫﺎ ﺇﻟﻰ ﻛﺗﺎﺑﺔ ﺍﻹﻳﺗﻳﻘﺎ‬
‫ﺍﻟّﺫﻱ ﺳ ُﻳ ْﻧ ِﻬﻳ ِﻪ ﺳﻧﺔ ‪ 1675‬ﻗﺑﻝ ﻭﻓﺎﺗﻪ ﺑﺳﻧﺗﻳﻥ ﻓﻘﻁ‪ .‬ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻪ‪،‬‬
‫ﺍﻟﻅﺭﻭﻑ ﺍﻟّﺗﻲ ﺃﻛﻣﻝ ﻓﻳﻬﺎ ﺗﺄﻟﻳﻑ ﻋﻣﻠﻪ ﺍﻷﻛﺑﺭ ﺻﻌﺑﺔ ﺑﺻﻔﺔ‬ ‫ﻛﺎﻧﺕ ّ‬
‫ﻋﻣﻳﻕ‪ ،‬ﻗُ َﺑ ْﻳ َﻝ ﻧﺷﺭﻩ‬ ‫ﺻﻳﺏ ﺑﺟﺭﺡ‬ ‫َ‬ ‫ﺧﺎﺻّﺔ‪ .‬ﻭﺑﺎﻟ ّﺗﺣﺩﻳﺩ‪ ،‬ﻛﺎﻥ ﻗﺩ ﺃ ُ‬
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‫ﻟﺭﺳﺎﻟﺗﻪ‪ ،‬ﺑﺳﺑﺏ ﻭﻓﺎﺓ ﺻﺩﻳﻘﻪ ﻭﺗﻠﻣﻳﺫﻩ » ﺃﺩﺭﻳﺎﻥ ﻛﻭﻳﺑﺎﺭﻍ« ﺍﻟّﺫﻱ‬
‫ﻻﺫﻉ ﺿ ّﺩ ﺍﻟ ّﺩﻳﺎﻧﺔ‬ ‫ٍ‬ ‫ﻛﺎﻥ ﻗﺩ ﺣﻭﻛﻡ ﺑﺳﺑﺏ ﻧﺷﺭﻩ ﻟﻧﻘ ٍﺩ‬
‫ﺍﻟﻣﺳﻳﺣﻳّﺔ)‪ .(118‬ﻓﺑﻌﺩ ﺃﻥ ﻛﺷﻑ َﻧﺎﺷِ ُﺭﻩُ ﺃَ ْﻣ َﺭﻩُ‪ُ ،‬ﺣﻛﻡ ﻋﻠﻳﻪ ﺑﺎﻟﺳّﺟﻥ‬
‫ﻟﻌﺷﺭ ﺳﻧﻭﺍﺕ ﻛﻲ ﻳﻣﻭﺕ ﺑﻌﺩ ﺫﻟﻙ ﺑﻘﻠﻳﻝ ﻓﻲ ﺇﺣﺩﻯ ﺯﻧﺯﺍﻧﺎﺕ‬
‫ﺃﻣﺳﺗﺭﺩﺍﻡ‪ .‬ﻣﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺃﻥّ ﺫﻟﻙ ﻫﻭ ﻣﺎ ﺩﻓﻊ » ﺳﺑﻳﻧﻭﺯﺍ« ﻭﻧﺎﺷِ َﺭﻩ‬
‫ﺇﻟﻰ ﻧﺷﺭ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﻣﻥ ﺩﻭﻥ ﺍﺳﻡ ﺍﻟ ّﻧﺎﺷﺭ‪،‬‬
‫ﻭﺗﺣﺕ ﺍﺳﻡ ﻣﺯﻳّﻑ ﻓﻲ ﻁﺑﻌﺔ ﺃﻟﻣﺎﻧﻳّﺔ‪ ،‬ﻭﻛﺫﻟﻙ ﺇﻟﻰ ﺍﻣﺗﻧﺎﻋﻪ ﻋﻥ‬
‫ﺍﻟﻼﺗﻳﻧﻳّﺔ ﺇﻟﻰ ﺍﻟﻬﻭﻟﻧﺩﻳّﺔ‪ .‬ﻭﻓﻌﻼ ﻓﺈﻥّ ﺍﻟﻛﺗﺎﺏ ﻣُﻧﻊ ُﺑ َﻌ ْﻳ َﺩ‬ ‫ﺗﺭﺟﻣﺗﻪ ﻣﻥ ّ‬
‫ﻧﺷﺭﻩ ﻣﻥ ِﻗ َﺑ ِﻝ ﺍﻟﺳّﻠﻁﺎﺕ ﺍﻟﻌﺎﻣّﺔ ﻭﺍﻟﺩﻳﻧﻳّﺔ ) ﺍﻟﻛﺎﺛﻭﻟﻳﻛﻳّﺔ ﻭﺍﻟﻳﻬﻭﺩﻳّﺔ‬
‫ﻭﺍﻟﻛﺎﻟﻔﻳﻧﻳّﺔ( ﺑﺳﺑﺏ ﺃﻁﺭﻭﺣﺎﺗﻪ ﺍﻟﺛﻭﺭﻳّﺔ‪ .‬ﻭﺭﻏﻡ ﺫﻟﻙ‪ ،‬ﻛﺎﻥ ﺍﻟﻛﺗﺎﺏ‬
‫ﻳ َُﺭﻭّ ُﺝ ﺧ ِْﻠ َﺳ ًﺔ ﺑﻔﺿﻝ ﻣﺳﺎﻋﺩﺓ ﺍﻟﻣُﻧﺳّﻕ ﺍﻟﻛﺑﻳﺭ ]» ﺟﺎﻥ ﺩﻭ ﻓﻳﺕ«[‪،‬‬
‫ﻭﻟﻥ ﻳﻣﺭﱠ ﻭﻗﺕ ﻁﻭﻳﻝ ﺣ ّﺗﻰ ﺗﻘﻭﻡ ﺍﻟ ّﻧﺧﺏ ﺍﻟﻔﻛﺭﻳّﺔ ﺍﻷﻭﺭﻭﺑﻳّﺔ‬
‫ﺑﻘﺭﺍءﺗﻪ ﻭﺷﺭﺣﻪ‪ّ .‬ﺇﻻ ﺃﻥّ ﻫﺫﺍ ﺍﻟ ّﻧﺟﺎﺡ ﻛﺎﻥ ﻧﺳﺑﻳّﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ‬
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 ‫ﺍﻟﻼﻫﻭﺕ‪ .‬ﻭﻟﻛﻥّ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺫﻱ ﻛﺎﻥ ﻳﻁﻣﺢ ﺇﻟﻰ ﺇﻗﻧﺎﻉ ﺭﺟﺎﻝ ّ‬
‫ﺍﻟﻌﻛﺱ ﺗﻣﺎﻣﺎ ﻫﻭ ﻣﺎ ﺳﻳﺣﺻﻝ ﻣﺛﻠﻣﺎ ﻫﻭ ﻣﺗﻭ ﱠﻗﻊ‪ ،‬ﺇﺫ ﻫُﻭﺟﻡ ﺍﻟﻛﺗﺎﺏ‬
‫ﺷﺩﺓ ﻣﻥ ﻗﺑﻝ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪ ،‬ﻛﺎﺛﻭﻟﻳﻙ ﻭﺑﺭﻭﺗﺳﺗﺎﻧﺕ ﻋﻠﻰ ﺣ ّﺩ ﺳﻭﺍء‪.‬‬ ‫ﺑ ّ‬
‫ﻭﻗﺩ َﻧ َﻘ َﻝ ﻟﻧﺎ ﻛﺎﺗﺏ ﺳﻳﺭﺗﻪ » ﻛﻠﺭﻭﺱ«‪ ،‬ﺍﻟّﺫﻱ ﺍﺭﺗﻌﺏ ﻫﻭ ﺍﻵﺧﺭ‬
‫ﻣﻥ ﺍﻷﻁﺭﻭﺣﺎﺕ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ‪ ،‬ﻛﺗﺎﺑﺎﺕ ﻋﺩﻳﺩﺓ ﻋﻧﻳﻔﺔ ﻣﻥ ﺑﻳﻧﻬﺎ ﻧﺹﱞ‬
‫ﺷﻬﻳﺭ ﻓﻲ ﺫﻟﻙ ﺍﻟﻌﺻﺭ ﻭﻳﻠ ّﺧﺹ ﺑﺷﻛﻝ ﺟﻳّﺩ‬ ‫ٍ‬ ‫ﺕ‬‫ﻛﺗﺑﻪ ﺭﺟ ُﻝ ﻻﻫﻭ ٍ‬
‫ﺍﻻﻧﻁﺑﺎﻉ ﺍﻟّﺫﻱ ﺃﺛﺎﺭﻩ ﺍﻟﻛﺗﺎﺏ ﻓﻲ ﻧﻔﻭﺱ ﺍﻟﻌﺩﻳﺩ ﻣﻥ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪:‬‬
‫»ﻟﻘﺩ ﺃﻏﻭﻯ ﺍﻟﺷﻳﻁﺎﻥ ﻋﺩﺩﺍ ﻛﺑﻳﺭﺍ ﻣﻥ ﺍﻟﺑﺷﺭ ﺍﻟّﺫﻳﻥ ﻳﺑﺩﻭ ﺃ ّﻧﻬﻡ ﻗﺩ‬
‫ﻋﺎﻫﺩﻭﻩ ﻭﺍﻟﺗﺯﻣﻭﺍ ﻓﻘﻁ ﺑﻘﻠﺏ ﺃﻛﺛﺭ ﺍﻷﻣﻭﺭ ﻗﺩﺍﺳﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ‪.‬‬
‫ﻙ ﻓﻲ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻥ ﺑﻳﻧﻬﻡ َﻣﻥْ َﻋ ِﻣ َﻝ‬ ‫ﻭﺭﻏﻡ ﺫﻟﻙ ﻳﻣﻛﻧﻧﺎ ﺃﻥ ﻧﺷ ّ‬
‫ﺑﻧﺟﺎﻋ ٍﺔ ﺃﻛﺑﺭ ﻣﻥ ﺫﻟﻙ ﺍﻟﻣﺷﻌﻭﺫ ]» ﺳﺑﻳﻧﻭﺯﺍ«[ ﻋﻠﻰ ﺗﺧﺭﻳﺏ ﻛﻝ‬
‫ﺣﻕ ﺇﻟﻬﻲّ ﻭﺇﻧﺳﺎﻧﻲّ ‪ ،‬ﻭﺍﻟّﺫﻱ ﻻ ﻫﺩﻑ ﻟﻪ ﺳﻭﻯ ﺗﻼﺷﻲ ﺍﻟ ّﺩﻭﻟﺔ‬ ‫ّ‬
‫ﻭﺍﻟ ّﺩﻳﻥ«)‪ .(119‬ﻭﻣﻥ ﺍﻟﻣﺭ ّﺟﺢ ﺃﻥّ »ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻡ ﻳﻛﻥ ﻳﺗﻭﻗّﻊ ﻫﺫﺍ‬
‫ﺍﻟﺻ ّﺩ ﺍﻟﻌﻧﻳﻑ‪ ،‬ﺧﺎﺻّﺔ ﺇﺫﺍ ﺃﺿﻔﻧﺎ ﺃﻥّ ﺃﺻﺩﻗﺎء ﻟﻪ ﻭﺗﻼﻣﻳ َﺫ ﻗﺩﺍ َﻣﻰ‬
‫ﻗﺩ ﻧ ّﺩﺩﻭﺍ ﻫﻡ ﺑﺩﻭﺭﻫﻡ ﺑﺄﻁﺭﻭﺣﺎﺗﻪ‪ .‬ﻭﻣﻥ ﺑﻳﻥ ﻫﺅﻻء‪ » ،‬ﻏﻳﻭﻡ ﻓﺎﻥ‬
‫ﺑﻼﻳﻧﺑﺭﻍ« ‪ Guillaume Van Bleyenbergh‬ﺍﻟّﺫﻱ ﻛﺎﻥ ﻗﺩ‬
‫ﺗﺑﺎﺩﻝ ﻣﻌﻪ ﺳﺎﺑﻘﺎ ﻣﺭﺍﺳﻼﺕ ﻫﺎﻣّﺔ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻛﺗﺏ ﻋﻥ ﺍﻟﺭّﺳﺎﻟﺔ ﻣﺎ‬
‫ﻳﻌﺔ‪ ،‬ﺣﻳﺙ‬ ‫ﻳﻠﻲ‪ » :‬ﺇ ّﻧﻪ ﻛﺗﺎﺏ ﻳﻌ ّﺞ ﺑﺎﻛﺗﺷﺎﻓﺎﺕ ﻁﺭﻳﻔﺔ ﻭﻟﻛ ّﻧﻬﺎ ﻓﻅِ ٌ‬
‫ﺙ ﻓﻳﻬﺎ ّﺃﻻ ﻳﻛﻭﻥ ﺷﻳﺋﺎ ً َ‬
‫ﺁﺧﺭ‬ ‫ُﻳ ْﻔ َﺗ َﺭﺽُ ﻓﻲ َﻣﺻْ َﺩ ِﺭ ْ‬
‫ﺍﻟﻌﻠ ِﻡ ﺑ َﻬﺎ ﻭﺍﻟﺑﺣ ِ‬
‫ﺳﻭﻯ ﺍﻟﺟﺣﻳﻡ«)‪ .(120‬ﻭﺭﻏﻡ ﺃﻥّ ﺍﻟﻛﺗﺎﺏ ﻟﻡ ﻳﻛﻥ ﻳﺣﻣﻝ ﺍﺳﻡ‬
‫ﺟﺯ ﻋﻥ ﻣﻌﺭﻓ ِﺔ ﻣﻥ ﻫﻭ ﻛﺎﺗﺑﻪ‬ ‫ﺍﻟﻛﺎﺗﺏ‪ ،‬ﻓﻼ ﺃﺣﺩ ﻏﺑﻲﱞ ﺣﺗﻰ ﻳﻌْ َ‬
‫ﺍﻟﺣﻘﻳﻘﻲّ ‪.‬‬

‫‪١٢٨‬‬
‫ﻋﻧﻳﻔﺔ ﺿ ّﺩﻩ‬‫ً‬ ‫ً‬
‫ﺣﻣﻠﺔ‬ ‫ﻭﺳﻳﻘﻭﺩ ﺭﻫﺑﺎﻥ ﻣﺩﻳﻧﺔ » ﻓﻭﺭﺑﺭﻍ« ﺑﺩﻭﺭﻫﻡ‬
‫ِﻳﻥ ﻣُﺅﺟﱢ َﺭ ﻣﻧﺯ ِﻟ ِﻪ ﺑﺄ ّﻧﻪ ﻳﺄﻭﻱ ﻋﻧﺩﻩ ُﻣ َﻬﺭْ ﻁِ ًﻘﺎ‪ .‬ﻭﺭﻏﻡ ﺃﻥّ‬ ‫ُﻣ ﱡﺗ ِﻬﻣ َ‬
‫ﺑﺎﺕ‬ ‫ﺣﻣﺎﻳﺔ ﻟﻪُ‪ ،‬ﻓﻘﺩ َ‬ ‫ً‬ ‫ﺻﺩﺍﻗ َﺗﻪ ﻣﻊ ﺍﻟﻣﻧﺳّﻕ ﺍﻟﻛﺑﻳﺭ ﻣﺎ ﺗﺯﺍﻝ ﺗﺷ ّﻛ ُﻝ‬
‫ﻫﺎﺏ ﻟﻠﻌﻳﺵ ﻓﻲ ﻻﻫﺎﻱ‪ .‬ﻭﻫﻧﺎﻙ‬ ‫ﻭﺍﻟﺫ َ‬‫ّ‬ ‫ﻋﻠﻳﻪ ﺃﻥْ ﻳُﻘﺭﱢ َﺭ ﺍﻟﺭّﺣﻳ َﻝ‬
‫ﺳﻳﺳﺗﻘ ّﺭ ﻓﻲ ﺍﻟﺑﺩﺍﻳﺔ ﻋﻧﺩ ﺃﺭﻣﻠﺔ‪ ،‬ﻏﻳﺭ ﺃ ّﻧﻪ ﺑﻌﺩ ﺃﻥ ﻻﺣﻅ ﺍﺭﺗﻔﺎﻉ‬
‫ﻏﺭﻓﺔ ﺻﻐﻳﺭﺓ ﺍﺳﺗﺄﺟﺭﻫﺎ ﻣﻥ ﺭﺳّﺎﻡ ﻟﻭﺛﺭﻱّ‬ ‫ً‬ ‫ُﻛﻠﻔ ِﺔ ﺍﻟﻛﺭﺍ ِء َﻭﺟ َﺩ‬
‫ﻭﺯﻭﺟﺗﻪ‪ ،‬ﻭﻫﻣﺎ ﻋﺎﺋﻠﺔ » ﻓﺎﻥ ﺩﺭ ﺳﺑﻳﻙ« ‪Van der Spyck‬‬
‫ﺍﻟﻣﻛﻭّ ﻧﺔ ﻣﻥ ﺍﻟ ّﺯﻭﺝ ﻭﺍﻟ ّﺯﻭﺟﺔ ﻭﺳﺑﻌﺔ ﺃﻁﻔﺎﻝ‪ .‬ﻭﺳ ُﻳ ْﻣﺿِ ﻲ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﺳّﻧﻭﺍﺕ ﺍﻟﺳّﺑﻊ ﺍﻷﺧﻳﺭﺓ ﻣﻥ ﺣﻳﺎﺗﻪ ﺑﺎﻟﻘﺭﺏ ﻣﻥ ﻫﺫﻩ‬
‫ﺍﻟﻌﺎﺋﻠﺔ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﻣﻧﺎﺥ ﺍﻟﺳﻳﺎﺳﻲّ ﺻﺎﺧﺑًﺎ‪ :‬ﻓﻔﻲ ﺳﻧﺔ ‪ 1672‬ﻗﺎﻡ » ﻟﻭﻳﺱ‬
‫ﺍﻟﺭّﺍﺑﻊ ﻋﺷﺭ« ﺑﻐﺯﻭ ﺑﻼﺩ ﺍﻷﺭﺍﺿﻲ ﺍﻟﻣﻧﺧﻔﺿﺔ ‪.Pays-bas‬‬
‫ﻓﻭﻗﻊ ﺍ ّﺗﻬﺎﻡ » ﺟﺎﻥ ﺩﻱ ﻓﻳﺕ« ﺑﺄ ّﻧﻪ ﻛﺎﻥ ﻳﻘﻭﺩ ﺳﻳﺎﺳﺔ ﺧﺎﺭﺟﻳّﺔ‬
‫ﻋﺷﻭﺍﺋﻳّﺔ ﺃ ّﺩﺕ ﺇﻟﻰ ﺗﺳﻠﻳﻡ ﺍﻟﺑﻼﺩ ﺇﻟﻰ ﻓﺭﻧﺳﺎ‪ .‬ﻭﻧﺟﺎ ﺍﻟﻣﻧﺳّﻕ ﺍﻟﻌﺎ ّﻡ‬
‫ﻣﻥ ﻣﺣﺎﻭﻟﺔ ﺍﻏﺗﻳﺎﻝ ﻓﻲ ﺷﻬﺭ ﻳﻧﺎﻳﺭ‪ .‬ﺛ ّﻡ ﻣﺭّﺓ ﺃﺧﺭﻯ ﻟﻳﻠﺔ ‪20‬‬
‫ﺃﻏﺳﻁﺱ ﻋﻧﺩﻣﺎ ﺫﻫﺏ ﻟﻠﺑﺣﺙ ﻋﻥ ﺃﺧﻳﻪ » ﻛﻭﺭﻧﻠﻳﺱ« ‪Cornelis‬‬
‫ﺍﻟﻣﺳﺟﻭﻥ ﻅﻠﻣًﺎ ﻓﻲ ﺯﻧﺯﺍﻧﺗﻪ‪ ،‬ﺍﻗﺗﺣﻡ َﺟ ْﻣ ٌﻊ ﻏﺎﺿﺏٌ ﺑﺎﺏ ﺍﻟﺳ ِ‬
‫ّﺟﻥ‬
‫ْﻥ‪ .‬ﺛ ّﻡ ﻗﺎﻣﻭﺍ ﺑﺳﺣﻠﻬﻣﺎ ﻭﺿﺭﺑﻬﻣﺎ‬ ‫ﺍﻷﺧﻭﻳ ِ‬
‫َ‬ ‫ﻭﺃﻗﺎﻣﻭﺍ ﻣﻧﺻّﺔ ﻟِﺷﻧﻕ‬
‫ﺑﻌﻧﻑ ﺣ ّﺗﻰ ﺃ ّﻧﻬﻣﺎ ﻣﺎﺗﺎ ﻗﺑﻝ ﺃﻥ ُﻳ ْﺷ َﻧ َﻘﺎ‪ .‬ﻭﺑﻌﺩ ﺫﻟﻙ ﻭﻗﻊ ﺗﻘﻁﻳﻊ‬
‫ﺟﻠﻳﻥ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻔﻳﻠﺳﻭﻑ » ﻻﻳﺑﻧﺗﺯ«‬ ‫ِ‬ ‫ﺟ ﱠُﺛ َﺗﻳ ِْﻬ َﻣﺎ ﻭﻫُﻣﺎ ُﻣ َﻘ ﱠﻳﺩَﺍ ﺍﻟﺭﱢ‬
‫ﺷﻬﺎﺩﺓ ﺇﺛﺭ ﻗﻳﺎﻣﻪ ﺑﺯﻳﺎﺭﺓ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻌﺩ‬ ‫‪ Leibniz‬ﻗﺩ ﻗ ّﺩﻡ ﻫﺫﻩ ﺍﻟ ّ‬
‫ﻟﻳﻼ‬ ‫ﻣﺭﻭﺭ ﺑﺿﻊ ﺳﻧﻭﺍﺕ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺣﺩﺍﺙ‪ » :‬ﻗﺎﻝ ﻟﻲ ﺇ ّﻧﻪ َﻫ َﺭ َﻉ ً‬
‫ﺏ ﻋﻠﻳﻬﺎ‪ » :‬ﺇ ّﻧﻬﺎ‬ ‫ً‬
‫ﻭﺭﻗﺔ َﻛ َﺗ َ‬ ‫ﻳﻭﻡ َﻣ ْﻘ َﺗ ِﻝ » ﻡ‪ .‬ﻡ‪ .‬ﺩﻭ ﻓﻳﺕ« ﻛﻲ ﻳُﻌﻠّ َﻕ‬
‫ﺍﻟﺑﺭﺑﺭﻳّﺔ ﻓﻲ ﺃﺑﺷﻊ ﺻﻭﺭﻫﺎ«)‪Ultimi Barbarorum- (121‬‬
‫‪١٢٩‬‬
‫‪ .Les Ultimes Barbares‬ﻭﻟﻛﻥّ ﺻﺎﺣﺏ ﺍﻟﻣﻧﺯﻝ ﺃﻗﻔﻝ ﺍﻟﺑﺎﺏ‬
‫ﺽ ﻧﻔﺳﻪ‬ ‫ﻓﻲ ﻭﺟﻬﻪ ﻟﻣﻧﻌﻪ ﻣﻥ ﺍﻟﺧﺭﻭﺝ ﺣ ّﺗﻰ ﻻ ﻳُﻌﺭﱢ َ‬
‫ﻟﻠ ّﺗﻘﻁﻳﻊ«)‪ .(122‬ﻭﺑﻌﺩ ﺳﻧﺗﻳﻥ ﺗﻠﻘّﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﺑﺄ ﻭﻓﺎﺓ ﺃﺳﺗﺎﺫﻩ‬
‫ﺍﻟﻘﺩﻳﻡ » ﻓﺭﺍﻧﺳﻳﺳﻛﻭﺱ ﻓﺎﻥ ﺩﻥ ﺇﻧﺩﻥ« ﺷﻧ ًﻘﺎ ﻓﻲ » ﺍﻟﺑﺎﺳﺗﻳﻝ«‬
‫ﺑﺳﺑﺏ ﻣﺷﺎﺭﻛﺗﻪ ﻓﻲ ﻣﺅﺍﻣﺭﺓ ﺿ ّﺩ ﺍﻟﻌﺭﺵ ﺍﻟﻔﺭﻧﺳﻲّ ‪.‬‬

‫ﺷﺔ ﻓﻲ ﺍﻟﻣﻘﺎﻁﻌﺎﺕ‬ ‫ﻭﺭﻏﻡ ﺍﻻﻧﺗﻘﺎﺩﺍﺕ ﻭﻭﺿﻌﻳّﺗﻪ ﺍﻟّﺗﻲ ﺃﺿﺣﺕ ﻫ ّ‬

‫ﺍﻟﻣ ّﺗﺣﺩﺓ ﺑﻌﺩ ﺻﻌﻭﺩ » ﻏﻳﻭﻡ ﺍﻷﻭﺭﺍﻧﺟﻲّ « ‪Guillaume‬‬
‫‪ d’Orange‬ﺇﻟﻰ ﺍﻟﺳّﻠﻁﺔ ﻭﺇﻗﺎﻣﺗﻪ ﻟﻧﻅﺎﻡ َﻣﻠَﻛﻲّ ﻣﻥ ﺩﻭﻥ ﺃﻥ ﻳﺳﻣّﻰ‬
‫ﻛﺫﻟﻙ‪ ،‬ﻓﺈﻥّ ﺃﻓﻛﺎﺭﻩ ﺍﻧﺗﺷﺭﺕ ﻓﻲ ﺃﻭﺭﻭﺑﺎ ﻭﺃﺛﺎﺭﺕ ﺍﻻﻧﺑﻬﺎﺭ ﺑﻘﺩﺭ ﻣﺎ‬
‫ﺃﺛﺎﺭﺕ ﺍﻟ ّﻧﻔﻭﺭ‪ .‬ﻓﻛﺎﻥ ﺃﻥ ﺍﻗ ُﺗ ِﺭ َﺡ ﻋﻠﻳﻪ ﺳﻧﺔ ‪ 1673‬ﻛﺭﺳﻲﱞ ﻟﻠﻔﻠﺳﻔﺔ‬
‫ﻓﻲ ﺟﺎﻣﻌﺔ » ﻫﺎﻳﻠﺩﻟﺑﺭﻍ«‪ Heidelberg‬ﺍﻟﻌﺭﻳﻘﺔ ﻓﻲ ﺃﻟﻣﺎﻧﻳﺎ‪،‬‬
‫ﻭﻟﻛﻥّ ﺍﻻﻗﺗﺭﺍﺡ ﻛﺎﻥ ﻣُﺭْ ﻓ ًﻘﺎ ِﺑ ُﺑ ْﻧ ٍﺩ ﺧﺎﺹّ ‪َ » :‬ﺳ ُﺗ َﺗﺎ ُﺡ ﻟﻛﻡ ﺃﻛﺑﺭ ﻣﺳﺎﺣﺔ‬
‫ﻟﻣﻣﺎﺭﺳﺔ ﺍﻟ ّﺗﻔﻠﺳﻑ‪ ،‬ﻭﻫﻲ ﺣﺭّﻳﺔ ﻳﺭﻯ ﺍﻷﻣﻳﺭ ﺃ ّﻧﻛﻡ ﻟﻥ ُﺗﺳْ ِﺭﻓُﻭﺍ ﻓﻳﻬﺎ‬
‫ﻳﻥ ﺍﻟﻣُﻌْ َﺗ َﻣ ِﺩ ﺭﺳﻣﻳّﺎ«‪ .‬ﻓﻛﺎﻥ ﻣﻥ‬
‫ﺍﻻﺿﻁﺭﺍﺏ ﻓﻲ ﺍﻟ ﱢﺩ ِ‬
‫َ‬ ‫ﺣ ّﺗﻰ ﻻ ُﺗﺛِﻳﺭُﻭﺍ‬
‫ﺭﻓﺽ ﻫﺫﺍ ﺍﻟﻌﺭﺽ‪ .‬ﻭﻛﻣﺎ ﻳﺅ ّﻛﺩ » ﺩﻭﻟﻭﺯ« ﻋﻠﻰ‬ ‫َ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥ‬
‫ﻳﻣﺛﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﺣﺩ ﻫﺅﻻء » ﺍﻟﻣﻔ ّﻛﺭﻳﻥ‬ ‫ّ‬ ‫ﺫﻟﻙ‬
‫ﺍﻟﻣﺳﺗﻘﻠّﻳﻥ«‪ Penseurs privés‬ﺍﻟّﺫﻳﻥ ﻳ ْﻘﻠ َ‬
‫ِﺑﻭﻥ ﺍﻟ ِﻘ َﻳ َﻡ‪ ،‬ﻓﻬﻭ ﻻ‬
‫ﻳﻧﺗﻣﻲ ﺇﻟﻰ ﻓﺋﺔ » ﺍﻷﺳﺎﺗﺫﺓ ﺍﻟﻌﻣﻭﻣﻳّﻳﻥ ‪«Professeurs publics‬‬
‫ﺍﻟّﺫﻳﻥ ﺣﺳﺏ ﻭﺻﻑ »ﻻﻳﺑﻧﺗﺯ« ﻟﻬﻡ‪ ،‬ﻻ ﻳﻣﺳّﻭﻥ ﺑﺎﻟﻣﺷﺎﻋﺭ ﺍﻟﺳّﺎﺋﺩﺓ‬
‫‪ ،sentiment établis‬ﺃﻱ ﺑﻧﻅﺎﻡ ﺍﻷﺧﻼﻕ ﻭﺍﻟﻣﺩﻳﻧﺔ«)‪.(123‬‬

‫‪١٣٠‬‬
‫ﻭﻓﻲ ﺍﻟﺳّﻧﺔ ﻧﻔﺳﻬﺎ ﺗﻠﻘّﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﺩﻋﻭ ًﺓ ﻟﻣﻘﺎﺑﻠ ِﺔ ﺍﻷﻣﻳﺭ‬
‫»ﻛﻭﻧﺩﻱ« ﺍﻟّﺫﻱ ﻛﺎﻥ ﻣﺗﺣ ّﺭﺭً ﺍ ﻭﻣﺛﻘّﻔﺎ ﻭﻣﺳﺎﻧ ًﺩﺍ ﻟﻠﻔ ّﻧﺎﻧﻳﻥ ﻭﺍﻟﻣﻔ ّﻛﺭﻳﻥ‬
‫ﺍﻷﺣﺭﺍﺭ‪ .‬ﻭﻟﻛ ّﻧﻪ ﻛﺎﻥ ﺃﻳﺿﺎ ﻣﻥ ﺟﻧﺭﺍﻻﺕ ﺟﻳﺵ ﺍﻻﺣﺗﻼﻝ‬
‫ﺍﻟﻔﺭﻧﺳﻲّ ﺑﻘﻳﺎﺩﺓ » ﻟﻭﻳﺱ ﺍﻟﺭّﺍﺑﻊ ﻋﺷﺭ«‪َ .‬ﻗ ِﺑ َﻝ ﻓﻳﻠﺳﻭﻓُﻧﺎ ﺍﻟ ّﺩﻋﻭ َﺓ‬
‫ﻭﻏﺎﺩﺭ ﻻﻫﺎﻱ ﻟﻳﺟﺗﺎﺯ ﺍﻟﺑﻼﺩ ﺇﻟﻰ ﻏﺎﺑﺔ » ﺃﻭﺗﺭﺧﺕ« ‪Utrecht‬‬
‫ﺣﻳﺙ ﻣﻘ ّﺭ ﺍﻟﻘﻳﺎﺩﺓ ﺍﻟﻌﺳﻛﺭﻳّﺔ ﺍﻟﻔﺭﻧﺳﻳّﺔ ﺍﻟﻣﺭﻛﺯﻱّ ‪ .‬ﻭﻣﻥ ﺍﻟﻭﺍﺿﺢ‬
‫ﺃﻥّ ﺍﻷﻣﻳﺭ ﻛﺎﻥ ﻳﺭﻏﺏ ﻓﻲ ﺩﻋﻭﺓ » ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻟﻰ ﺍﻻﺳﺗﻘﺭﺍﺭ ﻓﻲ‬
‫ﻓﺭﻧﺳﺎ ﺗﺣﺕ ﺭﻋﺎﻳﺗﻪ ﺍﻟﻣﺎﺩﻳّﺔ ﻭﺍﻟﺳﻳﺎﺳﻳّﺔ ‪ :‬ﻭﻟﻛﻥ ﻣﻥ ﺍﻟﻣﺭ ّﺟﺢ ﺃﻥّ‬
‫ﻓﻳﻠﺳﻭ َﻓﻧﺎ ﺭﻓﺽ ﺗﻠﻙ ﺍﻟﺩﻋﻭﺓ ﺧﺎﺻّﺔ ﺃ ّﻧﻪ ﻻ ﻭﺟﻭﺩ ﻷﻱّ ﻣﻣﻭّ ﻝ ﻭﻻ‬
‫ﻷﻳّﺔ ﺳﻠﻁﺔ ﻳُﻣﻛﻧﻬﺎ ﻓﺭﺽُ ﻋﻣﻠﻪ ﻓﻲ ﺑﻠ ٍﺩ ﻛﺎﺛﻭﻟﻳﻛﻲّ ﺟ ّﺩﺍ ﻣﺛﻝ ﻓﺭﻧﺳﺎ‬
‫ﺗﺣﺕ ﺳﻠﻁﺔ ﺍﻟﻣﻠﻙ ﺍﻟﻣﺳﺗﻧﻳﺭ ‪ .Roi-soleil‬ﻏﻳﺭ ﺃ ّﻧﻪ ﺣﺳﺏ ﻏﺎﻟﺑﻳّﺔ‬
‫ﺍﻟﺷﻬﻭﺩ ﻭﺃﻗﻭﺍﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻔﺳﻬﺎ‪ ،‬ﻓﺈﻥّ ﻫﺫﺍ ﺍﻟﻠّﻘﺎء ﻟﻡ ﻳﺣﺻﻝ‬
‫ﻧﻅﺭﺍ ﻟﺗﻐﻳّﺏ ﺍﻷﻣﻳﺭ ﻋﻧﻪ… ﻭﺑﻌﺩ ﺑﺿﻊ ﺳﻧﻭﺍﺕ ﻣﻥ ﻧﺷﺭ ﺍﻟﺭﺳﺎﻟﺔ‬
‫ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ ،‬ﻗﺎﻡ » ﺑﻭﺳّﻳﻳﻪ« ‪ ،Boussuet‬ﻛﺎﻫﻥ‬
‫ﺍﺱ ﺃﺛﺎﺭ ﻓﻳﻪ ﺍﻟ ّﺗ َﻧﺎﻗﺿﺎﺕ‬ ‫ﺷﻬﻳﺭ‪ ،‬ﺑﺗﻼﻭﺓ ﻗُ ّﺩ ٍ‬
‫»ﻟﻭﻳﺱ ﺍﻟﺭﺍﺑﻊ ﻋﺷﺭ« ﺍﻟ ّ‬
‫ﺍﻟﻣﻭﺟﻭﺩﺓ ﻓﻲ ﺍﻟﻛﺗﺎﺏ ﺍﻟﻣﻘ ّﺩﺱ ﻣﺳﺗﻭﺣﻳًﺎ ﺫﻟﻙ ﻣﻥ ﻛﺗﺎﺏ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻫﺫﺍ‪ .‬ﻭﻣﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺃ ّﻧﻪ ﻓﻌﻝ ﺫﻟﻙ ﻛﻲ ﻳﻘﻠّﻝ ﻣﻥ ﺷﺄﻥ‬
‫ﺗﻠﻙ ﺍﻟ ّﺗﻧﺎﻗﺿﺎﺕ‪ ،‬ﻭﻟﻛﻥّ ﺍﻷﻣﺭ ﻳﺩ ّﻝ ﻋﻠﻰ ﺃﻥّ ﺑﺫﺭﺓ ﺍﻟ ّﻧﻘﺩ ﻗﺩ ﺑﺩﺃﺕ ﻓﻲ‬
‫ﺍﻟﻧﻣﻭّ ‪ .‬ﺇﻥّ ﺍﻷﻓﻛﺎﺭ ﺍﻟﺻّﺣﻳﺣﺔ ﻫﻲ ﺍﻟّﺗﻲ ﺗﻧﺗﺻﺭ ﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ‪.‬‬

‫ﻫﺫﺍ ﻫﻭ ﺍﻟﻣﻧﺎﺥ ﺍﻟﺳّﻳﺎﺳﻲّ ﺍﻟﺧﺻﺎﻣﻲّ ﻭﺷﺩﻳﺩ ﺍﻻﺿﻁﺭﺍﺏ ﺍﻟّﺫﻱ‬

‫ﺃﺗ ّﻡ ﻓﻳﻪ » ﺑﺎﺭﻭﺥ« ﻛﺗﺎﺑ َﺔ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻭﺍﻟّﺫﻱ ﺳﺄ ُ َﺧﺻﱢﺹُ ﺍﻟﻔﺻﻭ َﻝ‬
‫ﺍﺧﺗﺎﺭ ﻣﻧﺫ ﺍﻟﺑﺩﺍﻳﺔ‬
‫َ‬ ‫ﺍﻟﻼﺣﻘ َﺔ ﻻﺳﺗﻌﺭﺍﺽ ﻣﺣﺎﻭﺭﻩ ﺍﻟﻛﺑﺭﻯ‪ .‬ﻟﻘﺩ‬ ‫ّ‬
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 ‫ﺃﺳﻠﻭﺑًﺎ ﻁﺭﻳ ًﻔﺎ ﻓﻲ ﺍﻟﻛﺗﺎﺑ ِﺔ َﻳﺟْ ِﺭﻱ َ‬
‫ﻭﻓﻕ ﻁﺭﻳﻘ ٍﺔ ﻫﻧﺩﺳ ّﻳ ٍﺔ ) ﺗﻌﺭﻳﻔﺎﺕ‪،‬‬
‫ﻭﺑﺭﺍﻫﻳﻥ‪ ،‬ﺍﻟﺦ‪ (.‬ﺗﺟﻌﻝ ﻗﺭﺍ َء َﺗ ُﻪ ﺟﺎﻓّﺔ ﺑﻭﺟﻪ‬
‫َ‬ ‫ﻭﺑﺩﻳﻬﻳّﺎﺕ ﻭﻗﺿﺎﻳﺎ‬
‫ﺧﺎﺹّ ‪ .‬ﻭﻗﺩ ﻁﺭﺡ » ﻟﻳﻭ ﺷﺗﺭﺍﻭﺱ«‪ Leo Strauss‬ﻓﺭﺿﻳّﺔ ﺃﻥ‬
‫ﻳﻛﻭﻥ ﻓﻳﻠﺳﻭﻓُﻧﺎ ﻗﺩ ﺍﺧﺗﺎﺭ ﻫﺫﺍ ﺍﻷﺳﻠﻭﺏ ﻟﻌﺭﺽ ﻓﻛﺭﻩ ﻛﻲْ ﻳﺟ َﻌﻠَ ُﻪ‬
‫ﺭﻏﺑﺔ ﻣﻧﻪ ﻓﻲ ﺍﻹﻓﻼﺕ ﻣﻥ ﺍﻟﻣﻼﺣﻘﺔ‪ .‬ﻭﻟﻛﻥ ﻫﺫﺍ‬ ‫ً‬ ‫ﺃﻛﺛﺭ ﻏﻣﻭﺿﺎ‬
‫ﺍﻻﺣﺗﻣﺎﻝ ﺿﻌﻳﻑ‪ .‬ﻓـ»ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺷﺭﺡ ﻫﻭ ﻧﻔﺳﻪ ﺍﻷﺳﺑﺎﺏ‬
‫ﺍﻟﻛﺎﻣﻧﺔ ﻭﺭﺍء ﻫﺫﺍ ﺍﻻﺧﺗﻳﺎﺭ‪ .‬ﻳﻘﻭﻝ ﻓﻲ ﺭﺳﺎﻟﺔ ﻣﻧﻪ ﺇﻟﻰ » ﻫﻧﺭﻱ‬
‫ﻭﺍﺿﺣﺔ ﻭﻣﻭﺟﺯ ًﺓ‪،‬‬‫ً‬ ‫ﺃﻟﺩﻧﺑﺭﻍ« ﺳﻧﺔ ‪ » :1661‬ﻛﻲ ﺃﺟﻌﻝ ﺑﺭﻫﻧﺗﻲ‬
‫ﻟﻡ ﺃﺟﺩ ﺑ ّﺩﺍ ﻣﻥ ﻋﺭﺿﻬﺎ ﻋﻠﻳﻛﻡ ﻓﻲ ﺍﻟﺻّﻭﺭﺓ ﺍﻟّﺗﻲ ﻳﺳﺗﺧﺩﻣﻬﺎ‬
‫ﺍﻟﻬﻧﺩﺳﻳّﻭﻥ«)‪ .(124‬ﺇﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻘﺗﻧﻊ ﻣﺛﻝ » ﺩﻳﻛﺎﺭﺕ« ﺑﺄﻥّ‬
‫ﺑﻧﻳﺔ ﺍﻟﻌﺎﻟﻡ ﺭﻳﺎﺿﻳّﺔ ﻭﺃﻥّ ﻋﺭﺽ ﻣﺷﻛﻝ ﻣّﺎ ﻭﺣﻠّﻬﺎ ﻳﻛﻭﻥ ﺃﻛﺛﺭ‬
‫ﺍﺳﺗﻳﻔﺎء ﺑﻘﺩﺭ ﻣﺎ ﻳﻛﻭﻥ ﻓﻲ ﺻﻳﻐﺔ ﺍﺳﺗﺩﻻﻝ ﻫﻧﺩﺳﻲّ ‪ .‬ﻭﻫﺫﺍ ﻫﻭ‬
‫ﻋﻧﻭﺍﻥ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺗﺎ ّﻡ‪ :‬ﺍﻹﻳﺗﻳﻘﺎ ﻣﺑﺭﻫﻥ ﻋﻠﻳﻬﺎ ﻭﻓﻘﺎ ﻟﻠﻣﻧﻬﺞ ﺍﻟﻬﻧﺩﺳﻲّ‬
‫‪L’Éthique démontrée selon la méthode‬‬
‫ﺍﻟﻁﺭﻳﻘﺔ ﻳﻔﺗﺗﺢ »ﺳﺑﻳﻧﻭﺯﺍ« ﻛ ّﻝ ﻗﺳﻡ ﻣﻥ‬ ‫‪ .géométrique‬ﻭﺑﻬﺫﻩ ّ‬
‫ً‬
‫ﻣﺷﻔﻭﻋﺔ ﺃﺣﻳﺎﻧﺎ‬ ‫ﺍﻟﻛﺗﺎﺏ ﺑﺗﻌﺭﻱ ﺃﻭ ﺑﺟﻣﻠﺔ ﻣﻥ ﺍﻟ ّﺗﻌﺭﻳﻔﺎﺕ ﺗﻛﻭﻥ‬
‫ﺕ‪ .‬ﺛ ّﻡ ﻳﻭﺍﺻﻝ ﺍﻟﻌﻣﻝ ﻋﺑﺭ ﺳﻠﺳﻠﺔ ﻣﻥ ﺍﻟﻘﺿﺎﻳﺎ‬ ‫ﺑﺷﺭﻭﺡ ﻭﺑﺩﻳﻬﻳّﺎ ٍ‬
‫ٍ‬
‫ﺗﻛﻭﻥ ﻛ ّﻝ ﻭﺍﺣﺩﺓ ﻣﻧﻬﺎ ﻣﺗﺑﻭﻋﺔ ﺑﺑﺭﻫﻧﺔ ﻳﻘﻊ ﺗﻛﻣﻳﻠﻬﺎ ﻫﻲ ﺍﻷﺧﺭﻯ‬
‫ﺑﺷﺭﺡ ﻣﺎ ﻳُﻛﺗﺏ ﺑﻁﺭﻳﻘﺔ ﺗﻘﻠﻳﺩﻳّﺔ‬‫ٍ‬ ‫ﺑﻭﺍﺳﻁﺔ ﻻﺯﻣﺔ ﺃﻭ ﺣﺎﺷﻳﺔ‪ ،‬ﺃﻱ‬
‫ﺃﻛﺛﺭ‪ .‬ﻫﺫﺍ ﺍﻟﻣﻧﻬﺞ ﺍﻟﻣﺿﻧﻲ ﺟ ّﺩﺍ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻟﻪ ﺍﻟﻔﺿﻝ‬
‫ﺑﻧﻅﺭ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻓﻲ ﺍﻟ ّﺗﻣﻳﻳﺯ ﺑﻳﻥ ﻣﺳﺗﻭﻳﺎﺕ ﻣﺧﺗﻠﻔﺔ ﻟﻠﻘﺭﺍءﺓ‪.‬‬
‫ﻓﺎﻟ ّﺗﻌﺭﻳﻑ ﻳﺷﺭﺡ ﺍﻟﻛﻠﻣﺎﺕ ﺍﻟﻣﺧﺗﺎﺭﺓ ﻭﻳﺣ ّﺩﺩ ﻣﻌﻧﺎﻫﺎ‪ .‬ﺃﻣّﺎ ﺍﻟﺑﺩﻳﻬﻳّﺔ‬
‫ﻓﺈ ّﻧﻬﺎ ﺗﻌﺑّﺭ ﻋﻥ ﻣﻔﻬﻭﻡ ﻣﺷﺗﺭﻙ ﻟﻠﻌﻘﻝ‪ ،‬ﺃﻱ ﻋﻥ ﺣﻘﻳﻘﺔ ﺃﻭﻟﻰ ﻻ‬
‫ﺗﻘﺑﻝ ﺍﻟﺑﺭﻫﻧﺔ ﻋﻠﻳﻬﺎ )»ﻧﺣﻥ ﻣ ّﺗﻔﻘﻭﻥ ﺟﻣﻳﻌﺎ ﻋﻠﻰ ﺍﻟﻘﻭﻝ ﺇﻥّ … «(‪.‬‬
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‫ﺍﻟﺑﺭﻫﺎﻥ ﻳُﻘﻳﻡ‬
‫َ‬ ‫ً‬
‫ﺃﻁﺭﻭﺣﺔ‪ ،‬ﻓﻲ ﺣﻳﻥ ﺃﻥّ‬ ‫ﻭﺃﻣّﺎ ﺍﻟﻘﺿﻳّﺔ ﻓﻬﻲ ﺗﺛﺑﺕ‬
‫ﺍﻻﺳﺗﺩﻻﻝ ﻋﻠﻳﻬﺎ ﺑﺎﻻﺳﺗﻧﺎﺩ ﺇﻟﻰ ﺍﻟﺗﻌﺭﻳﻔﺎﺕ ﻭﺍﻟﺑﺩﻳﻬﻳّﺎﺕ ﻋﻧﺩﻣﺎ‬
‫ﻳﻛﻭﻥ ﺫﻟﻙ ﺿﺭﻭﺭﻳّﺎ‪ .‬ﻭﺃﺧﻳﺭﺍ ﻓﺈﻥّ ﺍﻟﺣﺎﺷﻳﺔ ﺗﻌﻠّﻕ ﻋﻠﻰ ﺍﻟﻘﺿﻳّﺔ‬
‫ﺑﻁﺭﻳﻘﺔ ﺃﻛﺛﺭ ﺣﺭﻳّﺔ‪.‬‬

‫ﺇﻥّ ﻫﺩﻑ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻥ ﺧﻼﻝ ﻣﻌﺑﺩ ﺍﻷﻟﻔﺎﻅ ﻫﺫﺍ‬

‫‪ cathédrale des mots‬ﻫﻭ ﺃﻥ َﻳ ْﺑ ُﺳ َﻁ ﻧﻅﺎﻣًﺎ ﺃﺧﻼﻗ ًّﻳﺎ‪ ،‬ﺃﻱ ﺃﻥ‬
‫ّﺳﺔ ﻋﻠﻰ ﺭﺅﻳ ٍﺔ‬ ‫ﻳﻘﻭ َﺩ ﺇﻟﻰ ﺣﻳﺎ ٍﺓ ﺣﺳﻧ ٍﺔ ﻭﺳﻌﻳﺩ ٍﺓ ﺗﻛﻭﻥ ﻣﺅﺳ ً‬
‫ﻣﻳﺗﺎﻓﻳﺯﻳﻘﻳّﺔ ﺃﻱ ﻋﻠﻰ ﺗﺻﻭّ ٍﺭ )ﻣﺣ ﱠﺩ ٍﺩ( ﻟ ﻭﺍﻟﻌﺎﻟﻡ‪ .‬ﻟﺫﻟﻙ ﻓﺈﻥّ ﺍﻟﻛﺗﺎﺏ‬
‫ﻳُﻔﺗ َﺗ ُﺢ ﺑﺟﺯء ﺃﻭّ ﻝ ﻣﺧﺻّﺹ ﺑﺄﻛﻣﻠﻪ ﻟ ﺍﻟّﺫﻱ ُﻳ َﻌﺭّﻑ ﺑﺄ ّﻧﻪ ﺍﻟﺟﻭﻫﺭ‬
‫ﺍﻟﻭﺣﻳﺩ ﻓﻲ ﻛ ّﻝ ﻣﺎ ﻫﻭ ﻣﻭﺟﻭﺩ‪ ،‬ﻭﻳﻧﺗﻬﻲ ﺑﺟﺯء ﻣﺧﺻّﺹ ﻟﻠﺑﻬﺟﺔ‪،‬‬
‫ﺍﻟﻁﺭﻳﻕ ﺑﻳﻥ ﺍﻟﺟﺯﺃﻳﻥ ﻳﺣﺎﻭﻝ‬ ‫ّ‬ ‫ﺃﻱ ﻟﻠﺳّﻌﺎﺩﺓ ﺍﻟﻧﻬﺎﺋﻳّﺔ‪ .‬ﻭﻓﻲ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻋﺎﺩﺓ ﺗﻌﺭﻳﻑ ﺍﻟﺟﺳﺩ ﻭﺍﻟﺭّﻭﺡ ﺑﺑﻳﺎﻥ ﻛﻭﻧﻬﻣﺎ ﻟﻳﺳﺎ‬
‫ﻭﺍﻗﻌﺗﻳﻥ ﻣﻧﻔﺻﻠﺗﻳﻥ ) ﺍﻟﺟﺯء ﺍﻟﺛﺎﻧﻲ(‪ ،‬ﺛ ّﻡ ﻳﻘ ّﺩﻡ ﺗﺣﻠﻳﻼ ﻣﻔﺻّﻼ‬
‫ﻻﻧﻔﻌﺎﻻﺗﻧﺎ ﻭﺃﺣﺎﺳﻳﺳﻧﺎ ﺍﻟّﺗﻲ ﻻ ﻳﺗﻌﻠﻕ ﺍﻷﻣﺭ ﺑﻣﺣﺎﺭﺑﺗﻬﺎ ﻋﻠﻰ‬
‫ﻁﺭﻳﻘﺔ ﺍﻷﺧﻼﻗﻭﻳّﻳﻥ ‪ ،Moralistes‬ﻭﻟﻛﻥ ﺑﺈﻋﺎﺩﺓ ﺗﻭﺟﻳﻬﻬﺎ‬
‫ﺑﻣﺳﺎﻋﺩﺓ ﺍﻟ ّﺭﻏﺑﺔ ﻭﺍﻟﻌﻘﻝ ) ﺍﻟﺟﺯء ﺍﻟﺛﺎﻟﺙ(‪ .‬ﻭﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ﻳﺗﻔﺭّﻍ‬
‫ﻟﺗﻔﺳﻳﺭ ﻋﺑﻭﺩﻳّﺔ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺧﺎﺿﻊ ﻻﻧﻔﻌﺎﻻﺗﻪ ﻭﻟﻳﺱ ﻟﻌﻘﻠﻪ ) ﺍﻟﺟﺯء‬
‫ﺍﻟﺭّﺍﺑﻊ(‪ .‬ﻭﺍﻟﺧﻳﻁ ﺍﻟ ّﻧﺎﻅﻡ ﻟﻬﺫﺍ ﺍﻟﻣﺳﺎﺭ ﺑﺄﻛﻣﻠﻪ ﻫﻭ ﺍﻟﻐﺑﻁﺔ ﻣﺛﻠﻣﺎ‬
‫ﺳﻧﻔﺳّﺭ ﺫﻟﻙ ﻗﺭﻳﺑﺎ‪.‬‬

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 ‫ﻳﻘ ّﺭ » ﺑﻳﻳﺭ ﺑﺎﻳﻝ« ﻓﻲ ﻋﻣﻠﻪ ﺍﻟﻣﻌﺟﻡ ﺍﻟﻧﻘﺩﻱّ ﻭﺍﻟﺗﺎﺭﻳﺧﻲّ ﺑﺄﻥّ‬
‫ﺽ ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ‪ -‬ﺍﻹﻳﺗﻳﻘﺎ‪ -‬ﺻﻌﺏ ﺟ ّﺩﺍ ﺇﻟﻰ ﺩﺭﺟﺔ ﺃﻥّ‬ ‫ﺍﻟ َﻌﺭْ َ‬
‫ﺕ ﻗﺎﺳﻳ ٍﺔ‬ ‫ﻁﻠﺑﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﺷﻌﺭﻭﺍ ﺑﺎﻹﺣﺑﺎﻁ ﺃﻣﺎﻡ » ﺗﺟﺭﻳﺩﺍ ٍ‬
‫ﻳﺳﺗﺣﻳ ُﻝ ﺍﻟ ّﻧﻔﺎﺫ ﺇﻟﻳﻬﺎ‪ ،‬ﺗﻌﺗﺭﺽُ ﺍﻟﻣﺭ َء ﻋﻧﺩ ﻗﺭﺍءﺗﻪ«‪ .‬ﻭﻟﻛﻥّ‬
‫ﺍﻟﻁﺭﻳﻕ ﺍﻟّﺫﻱ ﻳﻘﺗﺭﺣﻪ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻌﻲ ﺫﻟﻙ‪ .‬ﻭﻫﻭ ﻭﺍﻉ ﺃﻳﺿﺎ ﺑﺄﻥّ ّ‬
‫ٍ‬
‫ﺻﻌﺏ ﺍﻟﻣِﺭﺍﺱ‪ :‬ﻓﻬﻭ ﻳﺧﺗﻡ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﺑﻬﺫﻩ ﺍﻟﻛﻠﻣﺎﺕ‪ » :‬ﺇﻥّ ﻛ ّﻝ‬
‫ﺎﻝ ﻭﻧﺎ ِﺩﺭً ﺍ« ﻻ‬ ‫ﺏ ﺍﻟ َﻣ َﻧ ِ‬ ‫ﻣﺎ ﻳﻛﻭﻥُ ﺛﻣﻳ ًﻧﺎ‪ ،‬ﻳﻛﻭﻥُ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ َ‬
‫ﺻﻌْ َ‬
‫ﻳﺗﻣﺛﻝ ﻁﻣﻭﺣﻲ ﺇﺫﻥ ﻓﻲ ﺷﺭﺡ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﺳﻁﺭً ﺍ‬ ‫ّ‬
‫ﻳﺗﻣﺛﻝ ﻓﻲ‬ ‫ّ‬ ‫ﺳﻁﺭﺍ)‪ ،(125‬ﻭﻻ ﻓﻲ ﺷﺭﺡ ﻛ ّﻝ ﻣﻔﺎﻫﻳﻣﻪ‪ ،‬ﺑﻝ ﻫﻭ‬
‫ﺗﻭﺿﻳﺢ ﺍﻟﻣﻔﺎﻫﻳﻡ‪ -‬ﺍﻟﻣﻔﺎﺗﻳﺢ ﻭﻓﻲ ﺑﻳﺎﻥ ﺩﺭﻭﺱ ﺍﻟﺣﻳﺎﺓ ﺍﻟّﺗﻲ ﻳﻣﻛﻧﻧﺎ‬
‫ﺍﺳﺗﺧﻼﺻﻬﺎ ﻣﻧﻪ‪ ،‬ﻣﻥ ﺧﻼﻝ ﺍﻟﻘﺿﺎﻳﺎ ﺍﻟّﺗﻲ ﺗﺑﺩﻭ ﻟﻲ ﻣُﻧﻳﺭ ًﺓ ﺑﺻﻔﺔ‬
‫ﺧﺎﺻّﺔ‪ .‬ﺇﻥّ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﺍﻟﻣُﻌ ﱠﻘﺩ ﻭﺍﻟﺛﺭﻱّ ﻫﻭ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻣﻠﻲ ٌء‬
‫ﺣﺎﺳﻡ ﻓﻲ‬ ‫ﺗﺅﺛﺭ ﺑﺷﻛﻝ‬ ‫ﺍﻟﺛﻣﻳﻧﺔ ﺍﻟّﺗﻲ ﻳﻣﻛﻧﻬﺎ ﺃﻥ ّ‬
‫ﺑﺎﻹﺛﺎﺭﺓ ﻭﺑﺎﻷﻓﻛﺎﺭ ّ‬
‫ٍ‬
‫ﻭﺟﻭﺩِﻧﺎ‪.‬‬

‫� ) ‪« Tout ce qui est précieux est aussi (116‬‬

‫» ‪difficile que rare‬‬

‫� ) ‪Giles Deleuze, Spinoza, philosophie (117‬‬

‫‪.pratique, Editions de Minuit, 1981‬‬

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‫ﻙ ﺃﻥّ ﺍﻟﻛﺎﺗﺏ ﻳﺷﻳﺭ ﻫﻧﺎ ﺍﻟﻰ ﻛﺗﺎﺏ » ﺃﺩﺭﻳﺎﻥ‬ّ ‫(ﻻ ﺷ‬118)
‫ ﻧﻭﺭ ﻳﺿﻲء ﺍﻟﻅﻠﻣﺎﺕ ﻹﻧﺎﺭﺓ‬Adriaan Koebargh «‫ﻛﻭﻳﺑﺎﺭﻍ‬
.1668،‫ﻣﺳﺎﺋﻝ ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟ ّﺩﻳﻥ‬

Une Lumière éclairant les ténèbres pour

illuminer les questions de Théologie et de
Religion, EenLigtschynende in duystereplaatsen,
om te verligten de voornaamstesaaken der
Godsgeleerdtheyd en Godsdienst

.(‫)ﺍﻟﻣﺗﺭﺟﻡ‬

.Colerus, op. cit., p. 1333(119) �

.Ibid., p. 1327 (120) �

‫ ﺇﺫ ﺃﻥّ ﻣﺎ‬،‫(ﻟﻳﺳﺕ ﺍﻟ ّﺗﺭﺟﻣﺔ ﻫﻧﺎ ﺣﺭﻓﻳّﺔ ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ‬121)

(‫ )ﺍﻟﻣﺗﺭﺟﻡ‬.‫ﻳﻘﺻﺩﻩ »ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺫﺍﻙ ﺗﺣﺩﻳﺩﺍ‬

١٣٥
‫)‪(122‬ﺫﻛﺭﻩ » ﻓﺭﺍﻧﺳﻭﺍ ﻏﻭﻓﺎﻥ«‪ François Gauvin‬ﻓﻲ‬
‫ﺍﻟﻌﺩﺩ ﺍﻟﻣﻣﺗﺎﺯ ﺧﺎﺭﺝ ﺍﻟﺳﻠﺳﻠﺔ ﻣﻥ ﻣﺟﻠﺔ » ﻟﻭﺑﻭﺍﻥ«‪Le Point‬‬
‫ﺍﻟّﺫﻱ ﺧﺻّﺹ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺃﻛﺗﻭﺑﺭ ﻧﻭﻓﻣﺑﺭ ‪ ،2015‬ﺹ‪.27 .‬‬

‫� )‪.Giles Deleuze, op. cit., p. 19(123‬‬

‫)‪(124‬ﺫﻛﺭﻩ »ﻓﺭﺍﻧﺳﻭﺍ ﻏﻭﻓﺎﻥ« ﻓﻲ ‪Le Point, op. cit., p.‬‬

‫‪.18‬‬

‫)‪(125‬ﻫﻧﺎﻙ ﻛ ّﺗﺎﺏ ﺁﺧﺭﻭﻥ ﺃﻛﺛﺭ ﻛﻔﺎءﺓ ﻣ ّﻧﻲ ﻛﺎﻧﻭﺍ ﻗﺩ ﺩﺭﺳﻭﻩ‬

‫ﺑﺷﻛﻝ ﺟﻳّﺩ‪ ،‬ﺑﺩءًﺍ ﺑـ » ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ« ﻭ»ﺟﻳﻝ ﺩﻭﻟﻭﺯ«‬
‫ﻭ»ﺃﺭﻳﻳﻝ ﺳﻭﻫﺎﻣﻲ« ‪ ،Ariel Suhamy‬ﻭﺍﻟّﺫﻳﻥ ﺫﻛﺭﺕ ﺃﻋﻣﺎﻟﻬﻡ‬
‫ﻓﻲ ﺍﻟﺑﻳﺑﻠﻳﻭﻏﺭﺍﻓﻳﺎ‪.‬‬

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 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ‬
‫ﺇﻟﻪ »ﺳﺑﻳﻧﻭﺯﺍ«‬

‫»ﻛ ّﻝ ﻣﺎ ﻫ َُﻭ ﻣﻭﺟﻭ ٌﺩ‪ ،‬ﻣﻭﺟﻭ ٌﺩ ﻓﻲ ﷲ«)‪(126‬‬

‫ﺗﺗﺧﻠّﻝ ﻛﻠﻣ ُﺔ ﷲ ﻛﺎﻣ َﻝ ﻋﻣﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻭﻟﻛﻥ ﻣﺎ ﺍﻟّﺫﻱ ﻳﻌﻧﻳﻪ‬
‫ﺑﻬﺫﺍ ﺍﻟﻣﻔﻬﻭﻡ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺩﻗّﺔ؟ ﻟﻘﺩ ﺑﻳّﻧﺕ ﻟﻧﺎ ﻗﺭﺍءﺓُ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ‬
‫ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﺃﻥّ ﺗﺻﻭّ ﺭﻩ ﻟ ﻛﺎﻥ ﺑﻌﻳﺩﺍ ﺟ ّﺩﺍ ﻋﻥ ﺗﺻﻭّ ﺭ‬
‫ﺳﺎﺑﻕ ﻓﻲ‬‫ٍ‬ ‫ﺍﻟ ّﺩﻳﺎﻧﺎﺕ ﺍﻟﺗﻭﺣﻳﺩﻳّﺔ ﺍﻟّﺗﻲ ﺗﻌﺗﺑﺭ ﷲ ﺑﻣﺛﺎﺑﺔ ﻛﺎﺋﻥ ﺃﺳﻣﻰ‬
‫ﻭﺟﻭﺩﻩ ﻋﻠﻰ ﻭﺟﻭﺩ ﺍﻟﻌﺎﻟﻡ ﺍﻟّﺫﻱ ﻛﺎﻥ ﻗﺩ ﺧﻠﻘﻪ ﺑﺈﺭﺍﺩﺗﻪ‪ .‬ﻫﺫﺍ ﺍﻹﻟﻪ‬
‫ﺑﺎﺧﺗﻳﺎﺭ‬
‫ٍ‬ ‫ﺍﻟﺧﺎﻟﻕ ﺍﻟّﺫﻱ ﻳﺗﻣ ّﺗﻊ ﺑﺈﺭﺍﺩﺓ ﻭﺑﻌﻘﻝ ﻭﺑﺭﻏﺑﺎﺕٍ‪ ،‬ﻗﺎﻡ ﺑﻌﺩ ﺫﻟﻙ‬
‫ﺍﻟﻭﺣﻲ‪ .‬ﺛ ّﻡ ﺣﺳﺏ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪ ،‬ﻗﺎﻡ‬ ‫َ‬ ‫ﺏ ﺍﻟﻌﺑْﺭﻱﱢ ﻛﻲْ ﻳ ﱢ‬
‫ُﻧﺯ َﻝ ﻋﻠﻳﻪ‬ ‫ﺷﻌ ِ‬‫ﺍﻟ ّ‬
‫ﺍﻟﺑﺷﺭ‪ .‬ﻭﻳﺭﻯ‬ ‫َ‬ ‫ﺹ‬‫ﺷﺧﺹ »ﻳﺳﻭﻉ« ﺍﻟﻣﺳﻳﺢ ﻛﻲ ﻳُﺧﻠﱠ َ‬ ‫ِ‬ ‫ﺑﺎﻟﺗﺟﺳّﺩ ﻓﻲ‬
‫ﺎﺭ ﺍﻟ ّﻧﺑﻲ‬ ‫ﺍﺧ َﺗ َ‬‫ﺍﻟﻣﺳﻠﻣﻭﻥ ﻣﻥ ﺟﻬﺗﻬﻡ ﺃﻥّ ﻫﺫﺍ ﺍﻹﻟﻪ ﺍﻟﺧﺎﻟﻕ ﻗﺩ ْ‬
‫ﺑﺎﻥ ﺇﻟﻰ ﷲ‬ ‫»ﻣﺣﻣّﺩ« ﻣﻥ ﺃﺟﻝ َﺧ ْﺗ ِﻡ ﺍﻟﻧﺑﻭّ ﺓ‪ .‬ﺍﻟ ّﺗﻭﺭﺍﺓ ﻭﺍﻟﻘﺭﺁﻥ ﻳﻧﺳِ ِ‬
‫ﺕ‪ :‬ﻓﻬﻭ ﻛﻠﻲﱡ ﺍﻟﻣﻌﺭﻓ ِﺔ ﻭﻛﻠﻲﱡ ﺍﻟﻘﺩﺭ ِﺓ ﻭﺭﺣﻳ ٌﻡ‪ ،‬ﺇﻟﺦ‪ -‬ﺛ ّﻡ ﺇ ّﻧﻬﻣﺎ‬ ‫ﺻِ ﻔﺎ ٍ‬
‫ﻭﻗﺎﺽ‪،‬‬‫ٍ‬ ‫ﺍﻟﺑﺷﺭ‪ :‬ﻓﻬﻭ ﺣﺎﻛ ٌﻡ ﻭﺃﺏٌ‬
‫ِ‬ ‫ً‬
‫ﺷﺑﻳﻬﺔ ﺑﺄﻭﺟ ِﻪ‬ ‫َﻳ ْﻧﺳِ ِ‬
‫ﺑﺎﻥ ﺇﻟﻳﻪ ﺃﻭﺟﻬًﺎ‬
‫ﺍﻟﺑﺷﺭ‬
‫ِ‬ ‫ﺇﻟﺦ‪ .‬ﺇ ّﻧﻪ ﻳُﺣ ّﺩﺩ ﺍﻟﺧﻳ َْﺭ ﻭﺍﻟﺷﺭﱠ ﻭﻣﺳﺗﻌ ﱞﺩ ﻟﺗﻘﺑ ِﱡﻝ ﺻﻠﻭﺍﺕ‬
‫ﺷﺭ ﺃﻥ ﻳﻘﻭﻣﻭﺍ ﺑﻌﺑﺎﺩﺗﻪ‪.‬‬ ‫ﻭﻟﻣُﻌﺎﻗﺑﺗِﻬﻡ ﺃﻭ ﻣُﻛﺎﻓﺄﺗ ِِﻬﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﻟ َﺑ ِ‬

‫ﺑﺣﺳﺏ ﻫﺫﻩ ﺍﻟ ّﻧﻅﺭﺓ ﻳﻛﻭﻥ ﷲ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ ﺧﺎﺭﺝ ﺍﻟﻌﺎﻟﻡ‬

‫ُﺣﺎﻳ ًﺛﺎ ﻟﻪ‪ .‬ﻭﻟﻛﻥّ ﺇﻟ َﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻣﺛﻠﻣﺎ‬
‫ﻭﺩﺍﺧﻠﻪ‪ ،‬ﻣﺗﻌﺎﻟِﻳًﺎ ﻋﻠﻳ ِﻪ ﻭﻣ ِ‬
‫ﺳﻧﺭﻯ‪ ،‬ﻣُﺧﺗﻠﻑٌ ِﺟ ًّﺩﺍ‪ .‬ﻓﻬﻭ ﻟﻡ َﻳ ْﺧﻠُ ْﻕ ﺍﻟﻌﺎﻟَ َﻡ )» ﺍﻟﻛﻭﺳﻣﻭﺱ« ﺃﻭ‬
‫‪١٣٧‬‬
‫ﺍﻷﺯﻝ(‪ .‬ﺇ ّﻧﻪ ﻟﻳﺱ ﺧﺎﺭﺟً ﺎ ﻋﻧﻪ‪،‬‬ ‫ِ‬ ‫ْﻥ ﻣﻧﺫ‬
‫ﺍﻟﻁﺑﻳﻌﺔ« ﺍﻟﻣﻭﺟﻭ َﺩﻳ ِ‬‫» ّ‬
‫ﻭﻅﺎﺋﻑ ﺗﺷﺑ ُﻪ‬
‫َ‬ ‫ٌ‬
‫ﺻﻔﺎﺕ ﺃﻭ‬ ‫ﺙ ﻟﻪ ﺗﻣﺎﻣًﺎ‪ .‬ﻟﻳﺳﺕ ﻟﻪ‬ ‫ُﺣﺎﻳ ٌ‬
‫ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﻬﻭ ﻣ ِ‬
‫ﻟﻠﺑﺷﺭ‪ ،‬ﻭﻫﻭ ﻻ ﻳﺗﺩ ّﺧﻝ ﻓﻲ ﺷﺅﻭﻧﻬﻡ‪ .‬ﻫﺫﺍ ﺍﻹﻟﻪ ﺍﻟﻛﻭﻧﻲّ‬ ‫ِ‬ ‫ﺗﻠﻙ ﺍﻟّﺗﻲ‬
‫ﺟﻭﻫﺭ ﻛ ﱢﻝ ﻣﺎ ﻫﻭ‬
‫َ‬ ‫ُﻳ َﻌﺭﱢ ﻓُ ُﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻹﻳﺗﻳﻘﺎ ﺑﺎﻋﺗﺑﺎﺭﻩ‬
‫ﻣﻭﺟﻭ ٌﺩ‪.‬‬

‫ﻟﻣﺎﺫﺍ ﺍﺧﺗﻠﻕ ﺍﻟﺑﺷ ُﺭ ﺇﻟﻬًﺎ ﻋﻠﻰ ﺻﻭﺭﺗِﻬﻡ؟ ﻓﻲ ﻣُﻠﺣﻕ ﻣُﻁﻭﱠ ٍﻝ ﻳﻭﺟﺩ‬

‫ﷲ‪ ،‬ﻳﻘ ّﺩﻡ‬ ‫ﻟﻣﻔﻬﻭﻡ ِ‬
‫ِ‬ ‫ّﺹ‬ ‫ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻛﺗﺎﺏ ﺍﻷﻭّ ﻝ ﻣﻥ ﺍﻹﻳﺗﻳﻘﺎ ﻭﻣُﺧﺻ ٍ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺗﻔﺳﻳﺭﺍ ﻳﺑﺩﻭ ﻟﻲ ﺩﻗﻳﻘﺎ ﺟ ّﺩﺍ ﺣﻭﻝ ﻣﺎ ﻳﻣﻛﻧﻧﺎ ﺃﻥ ﻧﺳﻣّﻳﻪ‬
‫ﺑـ»ﻭﻻﺩﺓ ﺍﻵﻟﻬﺔ«‪ .‬ﻓﺣﺳﺏ ﺭﺃﻳﻪ‪ » ،‬ﻳﻔﻌﻝ ﺍﻟﺑﺷ ُﺭ ﺩﺍﺋﻣﺎ ﺑﻣﻭﺟﺏ‬
‫ﻏﺎﻳ ٍﺔ ﻣّﺎ‪ ،‬ﺃﻱ ﺑﻬﺩﻑ ﺗﺣﻘﻳﻕ ﻣﺎ ﻳﺭﻏﺑﻭﻥ ﻓﻳﻪ ﺑﺎﻋﺗﺑﺎﺭﻩ ﺻﺎﻟﺣً ﺎ‬
‫‪ .Utile‬ﻭﻳﻧﺗﺞ ﻋﻥ ﺫﻟﻙ ﺃ ّﻧﻬﻡ ﻻ ﻳﺑﺣﺛﻭﻥ ﺃﺑﺩﺍ ّﺇﻻ ﻋﻥ ﺍﻟﻌﻠﻝ ﺍﻟﻐﺎﺋﻳّﺔ‬
‫ﻟﻸﺷﻳﺎء ﻋﻧﺩ ﺍﻛﺗﻣﺎﻟﻬﺎ‪ ،‬ﻭﺃﻧﻬﻡ ﺑﻣﺟﺭّﺩ ﻣﻌﺭﻓﺔ ﺗﻠﻙ ﺍﻟﻌﻠﻝ ﻳﺣﻘﻘّﻭﻥ‬
‫ﻙ«)‪.(127‬‬ ‫ﻳﻛﻭﻥ ﻟﺩﻳﻬﻡ ﻋﻧﺩﺋ ٍﺫ ﺃﻱﱡ ﻣﺑ ّﺭ ٍﺭ ﻟﻠﺷ ّ‬
‫َ‬ ‫ﺭﺍﺣ َﺗﻬﻡ‪ ،‬ﻷﻧ ُﻪ ﻟﻥ‬
‫ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﻳﺑﺣﺙ ﺍﻟﺑﺷﺭ ﺩﺍﺋﻣﺎ ﻋﻥ » ﻟﻣﺎﺫﺍ« ﺗﻛﻭﻥ ﺍﻷﺷﻳﺎء‪،‬‬
‫ﺇ ّﻧﻬﻡ ﻳﺑﺣﺛﻭﻥ ﺑﺎﺳﺗﻣﺭﺍﺭ ﻋﻥ ﻣﻌﻧﻰ ﻟﻬﺫﺍ ﺍﻟﻌﺎﻟﻡ‪ ،‬ﺃﻱ ﻋﻥ ﻣﻌﻧﻰ‬
‫ﺍﻟﻁﺑﻳﻌﻳﺔ ﻭﻟﻭﺟﻭﺩﻫﻡ‪ .‬ﺇﻥّ ﺍﻟ ّﺗﻔﺳﻳﺭ ﺑﺎﻟﻌﻠّﺔ ﺍﻟﻐﺎﺋﻳّﺔ ﻳُﺭﻳﺣُﻬﻡ‪:‬‬ ‫ﻟﻠﻅﻭﺍﻫﺭ ّ‬ ‫ّ‬
‫ﻑ ﻣّﺎ ﺑﻌﻳﻧﻪ‪.‬‬ ‫ﺗﻭﺟﺩ ﺍﻷﺷﻳﺎء ﺑﺻﻭﺭﺓ ﻣّﺎ ﻛﻲ ﺗﻘﻭﺩ ﺇﻟﻰ ﺗﺣﻘﻳﻕ ﻫﺩ ٍ‬
‫ﺍﻟﻁﻌﺎﻡ‬ ‫ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ‪ ،‬ﺗﺧ ّﻳ َﻝ ﺍﻟﺑﺷ ُﺭ ﺃﻥّ ﺍﻷﺷﻳﺎء ﺍﻟﻣُﻔﻳﺩَﺓ ﻟﺣﻳﺎﺗﻬﻡ ) ّ‬
‫ﻛﺎﺋﻥ ﺃﺳﻣﻰ‬ ‫ٍ‬ ‫ﻭﺍﻟﻣﺎء‪ ،‬ﻭﺍﻟﻣﻁﺭ ﻟﻠ ّﺯﺭﺍﻋﺔ… ﺍﻟﺦ‪ (.‬ﻗﺩ ُﻫﻳّﺋﺕ ﻣﻥ ﻗﺑﻝ‬
‫ﻣﻥ ﺃﺟﻝ ﺣﻔﻅ ﺑﻘﺎﺋﻬﻡ‪ » .‬ﻟﻘﺩ ﺃﻗﺭّﻭﺍ ﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ‪ -‬ﻣﺛﻠﻣﺎ ﻳﺿﻳﻑ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ -‬ﺃﻥّ ﺍﻵﻟﻬﺔ ﺗﻬﻳّﺊ ﻛ ّﻝ ﺷﻲ ٍء ﻟﻔﺎﺋﺩﺓ ﺍﻟﺑﺷﺭ ﺣ ّﺗﻰ ﻳﺗﻌﻠّﻘﻭﺍ‬
‫ﻭﻳﻌﻅﻣﻭﻫﺎ‪ .‬ﻭﻗﺩ ﻧﺗﺞ ﻋﻥ ﺫﻟﻙ ﺃﻥّ ﻛ ّﻝ ﻭﺍﺣﺩ ﻣﻧﻬﻡ ﺍﺑْﺗ َﻛ َﺭ‬ ‫ّ‬ ‫ﺑﻬﺎ‬
‫‪١٣٨‬‬
‫ﻋﺔ ﻟﻠﻌﺑﺎﺩ ِﺓ ﺣ ّﺗﻰ ﻳُﺣﺑّﻪ ﷲ‬‫ﺻ ِﺔ ﻭﺳﺎﺋ َﻝ ﻣﺗﻧﻭّ ً‬
‫ﺑﻣﻭﺟﺏ ﻁﺑﻳﻌﺗﻪ ﺍﻟﺧﺎ ّ‬
‫ﺃﻛﺛﺭ ﻣﻥ ﺍﻵﺧﺭﻳﻥ ﻛﻠّﻬﻡ‪ ،‬ﻭﺣ ّﺗﻰ ُﻳ َﺳ ﱢﺧ َﺭ ّ‬
‫ﺍﻟﻁﺑﻳﻌ َﺔ ﺑﺄﻛﻣﻠﻬﺎ ﻟﺧﺩﻣﺔ‬
‫ﺍﻟﻼﻣﺣﺩﻭﺩ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﺃﺿﺣﻰ‬ ‫ﺭﻏﺑﺗﻪ ﺍﻟﻌﻣﻳﺎء ﻭﻟﺧﺩﻣ ِﺔ ّ‬
‫ﺗﻌﻁﺷﻪ ّ‬
‫ﺍﻟﻌﻘﻭﻝ‪.‬‬
‫ِ‬ ‫ﺑﺟﺫﻭﺭﻩ ﺍﻟﻌﻣﻳﻘﺔ ﻓﻲ‬‫ِ‬ ‫ً‬
‫ﺧﺭﺍﻓﺔ ﻭﺃﻟﻘﻰ‬ ‫ﻫﺫﺍ ﺍﻟ ُﺣ ْﻛ ُﻡ ﺍﻟﻣ ُ‬
‫ُﺳﺑﻕ‬
‫ﻭﻫﻭ ﻣﺎ ﻛﺎﻥ ﻣﺑ ّﺭﺭً ﺍ ﻟﻛ ّﻝ ﻓﺭﺩ ﻋﻠﻰ ﺣِﺩﺓ ﻟﻠﺑﺣﺙ ﺑﻛ ّﻝ ﻗﻭﺍﻩ ﻋﻥ ﻓﻬﻡ‬
‫ﺍﻟﻌﻠﻝ ﺍﻟﻐﺎﺋﻳّﺔ ﻟﻛ ّﻝ ﺍﻷﺷﻳﺎء ﻭﺗﻔﺳﻳﺭﻫﺎ«)‪.(128‬‬

‫ﻛﻧﺕ ﻗﺩ ﺩﺭﺳﺕ ﻣﻥ ﺧﻼﻝ ﺛﻼﺛﺔ ﺃﻋﻣﺎﻝ ﻓﻲ ﺍﻟ ّﺗﺎﺭﻳﺦ ﺍﻟﻣﻘﺎﺭﻥ‬

‫ﺷﻌﻭﺭ ﺍﻟ ّﺩﻳﻧﻲ ﻫﺫﻩ‪ ،‬ﻭﻳﺑﺩﻭ ﻟﻲ ﺃﻥّ‬ ‫ﻟﻸﺩﻳﺎﻥ)‪ (129‬ﻣﺳﺄﻟﺔ ﻭﻻﺩﺓ ﺍﻟ ّ‬
‫ﺗﺣﻠﻳﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﺻﺣﻳﺢ ﺟ ّﺩﺍ‪ .‬ﻭﺑﺈﻳﺟﺎﺯ‪ ،‬ﻓﺈﻥّ ﻣﺎ ﺗﻌﻠّﻣﻪ ﻟﻧﺎ‬
‫ﺍﻟﻣﻌﺎﺭﻑ ﺍﻟﺗﺎﺭﻳﺧﻳّﺔ ﻭﺍﻷﺭﻛﻳﻭﻟﻭﺟﻳّﺔ ﺍﻟﺣﺎﻟﻳّﺔ ﻫﻭ ﺃﻥّ ﺍﻟ ّﺩﻳﻥ ﺍﻷﻭّ ﻝ‬
‫ﻭﺍﻟﻛﻭﻧﻲّ ﻟﻺﻧﺳﺎﻧﻳّﺔ ﻫﻭ ﺿﺭﺏ ﻣﻥ ﺍﻹﺣﻳﺎﺋﻳﺔ‪ :Animisme‬ﺍﻋﺗﺑﺭ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﻛﺎﻧﺕ ﺑﺄﻛﻣﻠﻬﺎ‬ ‫ّ‬ ‫ﺍﻹﻧﺳﺎﻥ ﺍﻟﻌﺎﻗﻝ ‪ Homosapiens‬ﺃﻥّ‬
‫ﻭﺃﺭﻭﺍﺡ‪ .‬ﻛﺎﻥ ﻫﻧﺎﻙ ﺷﺧﺻﻳّﺔ ﻧﺳﻣّﻳﻬﺎ ﺍﻟﻳﻭﻡ‬ ‫ﺑﻘﻭﻯ‬ ‫ً‬
‫ﻣﺳﻛﻭﻧﺔ ً‬
‫ٍ‬
‫»ﺍﻟﻛﺎﻫﻥ« ‪ Chamane‬ﻣﻛﻠّﻔﺔ ﻣﻥ ِﻗ َﺑ ِﻝ ﺍﻟﻘﺑﻳﻠ ِﺔ ﺑﺎﻟ ّﺩﺧﻭﻝ ﻋﺑﺭ‬
‫ﺿﺭﺏ ﻣﻥ ﺍﻟﻭﻋﻲ ﺍﻟﻣﺗﺣﻭّ ﻝ ﻓﻲ ﻋﻼﻗﺔ ﻣﻊ ﻫﺫﻩ ﺍﻟﻘﻭﻯ ﻭﻫﺫﻩ‬
‫ﺍﻷﺭﻭﺍﺡ ﻣﻥ ﺃﺟﻝ ﺍﻟ ّﺗﻭﺍﻓﻕ ﻣﻌﻬﺎ ﻭﻣﺣﺎﻭﺭﺗﻬﺎ ﺧﺎﺻّﺔ ﻗﺑﻝ ﺍﻟﺻّﻳﺩ ﺃﻭ‬
‫ﻣﻥ ﺃﺟﻝ ﻁﻠﺏ ﺷﻔﺎء ﻓﺭ ٍﺩ ﻣﺭﻳﺽ‪ .‬ﻭﻓﻲ ﺍﻟﻌﺻﺭ‬
‫ﺍﻟﻧﻳﻭﻟﻳﺗﻳﻛﻲّ ‪ ،Néolithique‬ﻗﺑﻝ ﻣﺎ ﻳﻘﺎﺭﺏ ﺍﻹﺛﻧﺗﻲ ﻋﺷﺭﺓ ﺃﻟﻑ‬
‫ﺳﻧﺔ ﺑﺩﺃ ﺍﻟﻛﺎﺋﻥ ﺍﻟﺑﺷﺭﻱّ ﺑﺎﻻﺳﺗﻘﺭﺍﺭ‪ .‬ﻭﻗﺩ ﺗ ّﻡ ﺗﻌﻭﻳﺽ ﺍﻟﺻّﻳﺩ‬
‫ﺍﻟﺛﻣﺎﺭ ﺗﺩﺭﻳﺟﻳّﺎ ﺑﺎﻟ ّﺯﺭﺍﻋﺔ ﻭﺗﺭﺑﻳﺔ ﺍﻟﻣﺎﺷﻳﺔ‪ .‬ﺗﻭﻗّﻑ ﺍﻹﻧﺳﺎﻥ‬ ‫ﻭﺟﻧﻲ ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﻋﻠﻰ ﺃ ّﻧﻬﺎ ﻣﻘﻳّﺩﺓ ﻭﻣﺳﻛﻭﻧﺔ ﺑﺄﺭﻭﺍﺡ‪ ،‬ﻭﻗﺎﻡ‬ ‫ﻋﻥ ﺍﻟ ّﻧﻅﺭ ﺇﻟﻰ ّ‬
‫ﺑﺗﻌﻭﻳﺽ ﻫﺫﻩ ﺍﻷﺭﻭﺍﺡ ﺑﺂﻟﻬﺔ ﺍﻟﻣﺩﻳﻧﺔ ﺍﻟّﺗﻲ ﻛﺎﻥ ﻳﻘﻭﻡ ﺑﻌﺑﺎﺩﺗﻬﺎ ﻣﻥ‬
‫‪١٣٩‬‬
‫ﺃﺟﻝ ﺍﻟﺣﺻﻭﻝ ﻋﻠﻰ ﺍﻟﺣﻣﺎﻳﺔ ﺿ ّﺩ ﺍﻷﻋﺩﺍء ﻭﻋﻠﻰ ﺍﻟﻌﻭﻥ ﺍﻟّﺫﻱ ﻫﻭ‬
‫ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻳﻪ ﻣﻥ ﺃﺟﻝ ﺍﻟﺣﻳﺎﺓ ) ﺍﻟﻣﻁﺭ ﻟﻠﻣﺣﺎﺻﻳﻝ ﻭﺧﺻﻭﺑﺔ‬
‫ﺍﻟﻣﺎﺷﻳﺔ‪..‬ﺇﻟﺦ‪ (.‬ﻫﺫﺍ ﻫﻭ ﺍﻟﻭﺟﻪ ﺍﻟّﺫﻱ ﺍﻧﺗﺷﺭ ﺑﻪ ﻟﺩﻯ ﻛﻝ ﺍﻟﺑﺷﺭ ﺫﻟﻙ‬
‫ﺍﻟﻁﻘﺱ ﺍﻟ ّﺩﻳﻧﻲّ ﺑﺎﻣﺗﻳﺎﺯ ﻭﺍﻟّﺫﻱ ﻧﺳﻣّﻳﻪ ﺍﻟ ّﺗﺿﺣﻳﺔ ‪.Sacrifice‬‬
‫ﻓﺣﺳﺏ ﻣﻧﻁﻕ ﺍﻟﻬﺑﺔ ‪ Don‬ﺍﻟﻛﻭﻧﻲّ ﺍﻟّﺫﻱ ﺃُﺑﺭﺯ ﺑﺷﻛﻝ ﺟﻳّﺩ ﻣﻥ ِﻗ َﺑ ِﻝ‬
‫»ﻣﺎﺭﺳﻳﻝ ﻣﻭﺱ« ‪ ،Marcel Mauss‬ﻳﻘﻭﻡ ﺍﻟﺑﺷﺭ ﺑﺗﺑﺎﺩﻝ‬
‫ُﻭﻥ ﻣﺎ ﻫﻭ ﺛﻣﻳﻥ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻬﻡ ) ﺑﺫﻭﺭٌ‪،‬‬ ‫ﺍﻟﺧﻳﺭﺍﺕ ﻣﻊ ﺍﻵﻟﻬﺔ‪َ :‬ﻳﻬﺑ َ‬
‫ﺣﻳﻭﺍﻧﺎﺕ‪ ،‬ﻭﺣ ّﺗﻰ ﺑﺷﺭ( ﻓﻲ ﻣﻘﺎﺑﻝ ﺍﻟﺣﺻﻭﻝ ﻋﻠﻰ ﺍﻟﻌﻭﻥ‪ .‬ﻭﻣﻊ‬
‫ﺗﺷ ّﻛﻝ ﺍﻹﻣﺑﺭﺍﻁﻭﺭﻳّﺎﺕ ﺍﻟﻛﺑﺭﻯ ﻭﺗﻁﻭّ ﺭ ﻣﺳﺎﺭﺍﺕ ﺍﻟﻌﻘﻠﻧﺔ‬
‫‪ ،Rationalisation‬ﺗ ّﻡ ﺍﻟﻣﺭﻭﺭ ﺗﺩﺭﻳﺟﻳّﺎ ﻣﻥ ﺍﻟﻣﻌﺗﻘﺩﺍﺕ ﺍﻟﺗﻌ ّﺩﺩﻳﺔ‬
‫‪ ) Polythéistes‬ﻭﺟﻭﺩ ﻋ ّﺩﺓ ﺁﻟﻬﺔ ﻣﺗﺳﺎﻭﻳﺔ ﺍﻟﻘﻳﻣﺔ ﻭﺫﺍﺕ ﻭﻅﺎﺋﻑ‬
‫ﻣﺧﺗﻠﻔﺔ( ﺇﻟﻰ ﻣﻌﺗﻘﺩﺍﺕ ﻫﻳﻧﻭﺛﻳّﺔ)‪ ) (130‬ﺇﻟﻪ ﻳﻛﻭﻥ ﻣﺗﻔﻭّ ﻗﺎ ﻋﻠﻰ‬
‫ﺑﻘﻳّﺔ ﺍﻵﻟﻬﺔ ﻣﺛﻝ » ﺁﻣﻭﻥ« ‪ Amon‬ﻓﻲ ﻣﺻﺭ ﺃﻭ » ﺯﻳﻭﺱ«‬
‫‪ Zeus‬ﻓﻲ ﺍﻟﻳﻭﻧﺎﻥ( ﺛ ّﻡ ﺑﻌﺩ ﺫﻟﻙ ﺇﻟﻰ ﻣﻌﺗﻘﺩﺍﺕ ﺗﻭﺣﻳﺩﻳّﺔ‬
‫‪ ») Monothéismes‬ﺃﺗﻭﻥ« ‪ Aton‬ﻓﻲ ﻣﺻﺭ‪ » ،‬ﻳﻬﻭﻩ«‬
‫‪ Yahvé‬ﻟﺩﻯ ﺍﻟﻌﺑﺭﺍﻧﻳّﻳﻥ‪ ،‬ﻭ»ﺃﻫﻭﺭﺍ ﻣﺯﺩﺍ« ‪Ahura Mazda‬‬
‫ﻟﺩﻯ ﺍﻟﻔﺭﺱ(‪ :‬ﻟﻳﺱ ﻫﻧﺎﻙ ﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ّﺇﻻ ﺇﻟﻪ ﻭﺍﺣﺩ ﻭﻭﺣﻳﺩ ﺧﻠﻕ‬
‫ﺍﻹﻧﺳﺎﻥ ﻋﻠﻰ ﺻﻭﺭﺗﻪ ﻭﺟﻌﻠﻪ ﺷﺑﻳﻬﺎ ﺑﻪ‪ ) ꞉‬ﺳﻔﺭ ﺍﻟ ّﺗﻛﻭﻳﻥ( ﻭﻫﻭ‬
‫ﻳﺳﻬﺭ ﻋﻠﻰ ﺍﻟﻌﻧﺎﻳﺔ ﺑﻪ ﻭﻳﺳﺗﺟﻳﺏ ﻟﺣﺎﺟﺗﻪ ﻓﻲ ﻣﻘﺎﺑﻝ ﻋﺑﺎﺩﺗﻪ‬
‫ﻭﺍﺣﺗﺭﺍﻡ ﺃﻭﺍﻣﺭﻩ‪.‬‬

‫ﻟﻘﺩ ﺃﺩﺭﻙ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺷﻛﻝ ﺗﺎ ّﻡ‪ ،‬ﻭﻣﻥ ﺯﺍﻭﻳﺔ ﻓﻠﺳﻔﻳّﺔ‪ ،‬ﻣﻥ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﻛﻭﻥ ﻗﺎﺩﺭً ﺍ ﻋﻠﻰ ﺗﻘﺩﻳﻡ ﺑﺭْ َﻫﻧ ٍﺔ ﺗﺎﺭﻳﺧ ّﻳ ٍﺔ ﻭﺃﻧﺛﺭﻭﺑﻭﻟﻭﺟ ّﻳﺔٍ‪ ،‬ﻣﺎﻫﻭ‬
‫‪١٤٠‬‬
‫ﺃﺻﻝ ﺍﻟ ّﺩﻳﺎﻧﺎﺕ ﺍﻟﺗﺎﺭﻳﺧﻳّﺔ ﺍﻟﻛﺑﺭﻯ‪ :‬ﺍﻟﻣﺑﺩﺃ ﺍﻟﻐﺎﺋﻲّ ) ﻛ ّﻝ ﺷﻲء ُﺟ ِﻌ َﻝ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﻟﻣﺻﻠﺣﺔ ﺍﻹﻧﺳﺎﻥ( ﻭﺍﻟﻣﺑﺩﺃ ﺍﻟﻧﻔﻌﻲّ ‪Utilitariste‬‬ ‫ّ‬ ‫ﻓﻲ‬
‫)ﺃ َﻫﺏُ ﺷﻳ ًﺋﺎ ﻣّﺎ ﺇﻟﻰ ﷲ ﻛﻲ ﻳُﻌﻁﻳﻧﻲ ﺣِﻣﺎﻳ َﺗ ُﻪ(‪ .‬ﻳﺗﻌﻠّﻕ ﺍﻷﻣﺭ ﺑﺎﻟ ّﻧﺳﺑﺔ‬
‫ﺇﻟﻳﻪ ﺑﺧﺭﺍﻓﺔ ﺗﻬﺩﻑ ﺇﻟﻰ ﻁﻣْﺄﻧﺔ ﺍﻟﻛﺎﺋﻥ ﺍﻟﺑﺷﺭﻱّ ﺍﻟّﺫﻱ ُﺗﺣﺭﻛﻪ ﺑﺷﻛﻝ‬
‫ﻣﻝ‪ .‬ﻓﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﺗﺣﺩﻳﺩﺍ ﺧﻠﻕ ﺍﻟﺑﺷ ُﺭ‬ ‫ﺃﺳﺎﺳﻲّ ﺍﻧﻔﻌﺎﻻﺕ ﺍﻟ ِﺧ ْﺷﻳ ِﺔ ﻭﺍﻷَ ِ‬
‫ﻣﻔﺎﻫﻳ َﻡ ﺍﻟﺧﻳﺭ )ﻛ ّﻝ ﻣﺎ ﻳﺳﺎﻫﻡ ﻓﻲ ﺣﻔﻅ ﺍﻟﺻﺣّﺔ ﻭﻋﺑﺎﺩﺓ ﷲ( ﻭﺍﻟﺷ ّﺭ‬
‫‪ ) le Mal‬ﻣﺎ ﻳُﻧﺎﻗﺽ ﺫﻟﻙ(‪ .‬ﻳﻘﻭﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‬
‫ﺇﺫﻥ ﺑﺎﺳﺗﺧﺩﺍﻡ ﻭﺗﻌﻣﻳﻕ ﻣﺎ ﻛﺎﻥ ﻗﺩ ﺃﺛﺎﺭﻩ ﻓﻲ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼﻫﻭﺕ‬
‫ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ ꞉‬ﺍﻟ ّﺗﻔﺳﻳﺭ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻠّﺔ ﺍﻟﻐﺎﺋﻳّﺔ ُﻳ َﻣ ﱢﻛﻥُ ﻣﻥ ﺇﻳﺟﺎﺩ ﻣﻌ ًﻧﻰ‬
‫ﻟﻛ ّﻝ ﺷﻲء ﺇﻟﻰ ﺃﻥ ﻧﺻﻝ ﺇﻟﻰ ﺍﻟﻌﻠّﺔ ﺍﻷﺧﻳﺭﺓ ﻏﻳﺭ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﺑﺭﻫﻧﺔ‬
‫ﻋﻠﻳﻬﺎ‪ :‬ﺃﻱ ﺇﻟﻰ » ﺇﺭﺍﺩﺓ ﷲ‪ ،‬ﻫﺫﺍ ﺍﻟﻣﻼﺫ ﺍﻟﺫﻱ ﻳﻬﺭﻉ ﺇﻟﻳﻪ ﺍﻟﺟﻬﻝ‬
‫)‪La volonté de Dieu, cet asile de (131‬‬
‫‪.«l’ignorance‬‬

‫ّ‬
‫ﺍﻟﺗﻣﺛﻝ ﻹﻟ ٍﻪ ﻳﻛﻭﻥ ﻋﻠﻰ‬ ‫ﺇﺫﺍ ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺩﺣﺽ ﻫﺫﺍ‬
‫ﺻﻭﺭﺓ ﺍﻹﻧﺳﺎﻥ ‪ Anthropomorphique‬ﻭﻳﺧﻠﻕ ﺍﻟﻌﺎﻟﻡ ﻣﻥ ﻻ‬
‫ﺷﻲء ﻣﻥ ﺃﺟﻝ ﻣﺻﻠﺣﺔ ﺃﻓﺿﻝ ﻣﺧﻠﻭﻗﺎﺗﻪ ﻓﻘﻁ‪ ،‬ﺃﻱ ﺍﻹﻧﺳﺎﻥ‪ ،‬ﻓﻣﺎ‬
‫ً‬
‫ﻣﻭﺟﺯﺍ ﻓﻲ‬ ‫ﻋﺳﺎﻩ ﻳﻛﻭﻥ ﺗﺻﻭّ ﺭﻩُ ﻫ َُﻭ ﻟ؟ ـ ﺇ ّﻧﻪ ﻳﻘ ّﺩﻡ ﻟﻪ ﺗﻌﺭﻳﻔﺎ‬
‫ﻣﻁﻠﻊ ﺍﻟﻛﺗﺎﺏ ﺍﻷﻭّ ﻝ ﻣﻥ ﺍﻹﻳﺗﻳﻘﺎ‪ » .‬ﺃﻋﻧﻲ ہﻠﻟ ﻛﺎﺋﻧﺎ ﻣﻁﻠﻕ‬
‫ﻳﺗﻣﺛﻝ ﻓﻲ ﻋﺩ ٍﺩ ﻻ ﻣﺗﻧﺎ ٍﻩ ﻣﻥ ﺍﻟﻣﺣﻣﻭﻻﺕ‬‫ﺍﻟﻼّﺗﻧﺎﻫﻲ‪ ،‬ﺑﻣﻌﻧﻰ ﺟﻭﻫﺭ ّ‬
‫‪ ،Attributs‬ﻳﻌﺑّﺭ ﻛ ّﻝ ﻭﺍﺣ ٍﺩ ﻣﻧﻬﺎ ﻋﻥ ﻣﺎﻫﻳّﺔ ﺃﺯﻟﻳّﺔ ﻭﻻ‬
‫ﻣﺗﻧﺎﻫﻳﺔ«‪ .‬ﻭﻳﻠ ّﺧﺹ ﺗﺻﻭّ َﺭﻩُ ﺍﻷﻛﺛﺭ ﺗﻛﺎﻣﻼ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻛﺗﺎﺏ‬
‫ﺍﻷﻭّ ﻝ ﻗﺎﺋﻼ‪ » :‬ﻟﻘﺩ ﻓﺳّﺭﺕ ﺑﻭﺍﺳﻁﺔ ﻣﺎ ﺳﺑﻕ ﺫﻛﺭﻩ ﻁﺑﻳﻌﺔ ﷲ‬
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‫ﻭﺧﺻﺎﺋﺻﻪ‪ ،‬ﺃﻋﻧﻲ ﺃ ّﻧﻪ ﻳﻭﺟﺩ ﺿﺭﻭﺭ ًﺓ ﻭﺃ ّﻧﻪ ﻭﺣﻳﺩ ﻭﺃ ّﻧﻪ ﻳﻭﺟﺩ‬
‫ﻭﻳﻔﻌﻝ ﺑﻭﺍﺳﻁﺔ ﺿﺭﻭﺭﺓ ﻁﺑﻳﻌﺗﻪ ﻭﺣﺩﻫﺎ ﻭﺃ ّﻧﻪ ﺍﻟﻌﻠّﺔ ﺍﻟﺣﺭّﺓ ﻟﻛ ّﻝ‬
‫ﻭﻟﻠﻁﺭﻳﻘﺔ ﺍﻟّﺗﻲ ﻳﻛﻭﻥ ﺑﻬﺎ ﻛﺫﻟﻙ‪ ،‬ﻭﺃﻥّ ﻛ ّﻝ ﺍﻷﺷﻳﺎء ﺗﻭﺟﺩ‬‫ّ‬ ‫ﺍﻷﺷﻳﺎء‬
‫ﻓﻲ ﷲ ﻭﺗﺗﺑﻌﻪ ﺣ ّﺗﻰ ﺃ ّﻧﻪ ﻻ ﻳﻣﻛﻧﻬﺎ ﻓﻲ ﻏﻳﺎﺑﻪ ﺃﻥ ﺗﻭﺟﺩ ﻭﻻ ﺃﻥ ﻳﺗ ّﻡ‬
‫ﺗﺻﻭّ ﺭﻫﺎ‪ ،‬ﻭﺃﺧﻳﺭﺍ ﺃﻥّ ﻛ ّﻝ ﺍﻷﺷﻳﺎء ﻣﺣ ّﺩﺩﺓ ﻣﻥ ﻗﺑﻝ ﷲ ﻟﻳﺱ ِﺑ ُﺣﺭّﻳﺔ‬
‫ﺍﻹﺭﺍﺩﺓ ﻁﺑﻌًﺎ‪ ،‬ﺃﻱ ﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ ﺑﻣﺎ ﻳﺣﻠﻭ ﻟﻪ ﺃﻥ ﻳﻔﻌﻠﻪ ﺑﺷﻛﻝ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻣﻁﻠﻘﺔ ﻟ‪ ،‬ﺃﻱ ﺑﻭﺍﺳﻁﺔ ﻗﺩﺭﺗﻪ‬ ‫ﻣﻁﻠﻕ‪ ،‬ﻭﻟﻛﻥ ﺑﻭﺍﺳﻁﺔ ّ‬
‫ﺍﻟﻼﻣﺗﻧﺎﻫﻳﺔ«)‪ .(132‬ﻭﻟﻧﺣﺎﻭ ْﻝ ﺍﻵﻥ ﺃﻥ ﻧﻔﻬﻡ ﻫﺫﺍ ﺍﻟﺗﻌﺭﻳﻑ‬ ‫ّ‬
‫ﺑﻭﺍﺳﻁﺔ ﺃﻟﻔﺎﻅ ﺗﻛﻭﻥ ﻣﻌﺎﺻﺭﺓ ﺃﻛﺛﺭ ﻣﻥ ﺃﻟﻔﺎﻅ ﻣﻳﺗﺎﻓﻳﺯﻳﻘﻳﺎ ﺍﻟﻘﺭﻥ‬
‫ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ‪:‬‬

‫ﻳﻌﻧﻲ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺗﻌﺭﻳﻔﻪ ﻟ ﺑﺄ ّﻧﻪ ﺟﻭﻫﺭ‪ ،‬ﻛﻭ َﻧﻪ ﻛﺎﺋ ًﻧﺎ ُﻣ ْﻛ َﺗﻔﻳًﺎ‬
‫ﺑﺫﺍﺗﻪ ﺳﻭﺍء ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺗﻌﺭﻳﻔﻪ ﺃﻭ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻭﺟﻭﺩﻩ‪ .‬ﻫﺫﺍ‬
‫ﺍﻟﻛﺎﺋﻥ ﺍﻟﻣﺳﺗﻘ ّﻝ ﺗﻣﺎﻣًﺎ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﺍﻟﻭﺣﻳﺩ‪ ،‬ﻫﻭ ﺃﻳﺿﺎ ﻻ ﻣﺗﻧﺎ ٍﻩ‪ ꞉‬ﺇ ّﻧﻪ‬
‫ﻳﺣﺿﻥ ﺍﻟﻭﺍﻗﻊ ﺑﺄﻛﻣﻠﻪ ﻭﻻ ﺷﻲء ﻳﻭﺟﺩ ﺧﺎﺭﺟﻪ‪ .‬ﻟﺫﻟﻙ ﻳﻘﻭﻡ‬
‫ﻭﺍﻟﻁﺑﻳﻌﺔ‪ » ꞉‬ﷲ ﻳﻌﻧﻲ‬ ‫ّ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻻﺣﻘﺎ ﺑﺎﻟﻣﻣﺎﻫﺎﺓ ﺑﻳﻥ ﷲ‬
‫ﺍﻟﻁﺑﻳﻌﺔ«) ‪Deus siveNatura =Dieu c’est-à-dire la‬‬ ‫ّ‬
‫‪ .(Nature)(133‬ﻭﻟﻛﻥ ﻻ ﺑ ّﺩ ﻣﻥ ﺍﻟﺣﺫﺭ ﻣﻥ ﺳﻭء ﺗﺄﻭﻳﻝ ﻫﺫﻩ‬
‫ﺍﻟﻌﺑﺎﺭﺓ‪ .‬ﺇﺫ ﺗﻭﺟﺩ ﻗﺭﺍءﺓ ) ﻣﻧﺗﺷﺭﺓ ﺟ ّﺩﺍ( ﻣﺎﺩﻳّﺔ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ«‪،‬‬
‫ﻛﺎﻧﺕ ﻗﺩ ﺳﺎﺭﻋﺕ ﺇﻟﻰ ﺍﻻﺳﺗﺧﻼﺹ ﻣﻥ ﻫﺫﻩ ﺍﻟﻌﺑﺎﺭﺓ ﺃﻥّ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺭ ّﺩ ﷲ ﺇﻟﻰ ﺍﻟﻣﺎ ّﺩﺓ‪ .‬ﻏﻳﺭ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻔﺳﻪ‬
‫ﻳﻌﺎﺭﺽ ﻫﺫﻩ ﺍﻟﻘﺭﺍءﺓ ﻓﻲ ﺭﺳﺎﻟﺔ ﺇﻟﻰ » ﺃﻟﺩﻧﺑﺭﻍ« ﻗﺎﺋﻼ‪ » ꞉‬ﻭﻟﻛﻥ‬
‫ﻋﻧﺩﻣﺎ ﻧﻔﺗﺭﺽ ﺃﻥّ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﺗﺭﺗﻛﺯ ﻋﻠﻰ‬
‫‪١٤٢‬‬
‫ﺍﻟﻁﺑﻳﻌﺔ ) ﺍﻟّﺗﻲ ُﺗﻔﻬﻡ ﻋﻠﻰ ﺃ ّﻧﻬﺎ ﺿﺭﺏ ﻣﻥ‬ ‫ﻭﺣﺩﺓ ﻭﺗﻣﺎﻫﻲ ﷲ ﻣﻊ ّ‬
‫ﺍﻟﻛﺗﻠﺔ ﺃﻭ ﺍﻟﻣﺎ ّﺩﺓ ﺍﻟﺟﺳﻣﻳّﺔ( ﻓﺈ ّﻧﻧﺎ ﻧﻘﻊ ﻓﻲ ﺧﻁﺈ ﻣُﺑﻳﻥ«)‪ .(134‬ﺇﻥّ‬
‫ً‬
‫ﻣﻛﺗﻭﺑﺔ ﺑﺎﻷﺣﺭﻑ ﺍﻟﺑﺎﺭﺯﺓ‬ ‫ّ‬
‫ﺑﺎﻟﻁﺑﻳﻌﺔ ‪-‬‬ ‫ﻣﺎ ﻳﻌﻧﻳﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻳﻭﺭ‪ ،‬ﻭﺇ ّﻧﻣﺎ ﻫﻭ‬ ‫ّ‬
‫ﻭﺍﻟﻁ َ‬ ‫ﺍﻷﺯﻫﺎﺭ ﻭﺍﻟ ّﻧﺑﺎﺗﺎ ِ‬
‫ﺕ‬ ‫َ‬ ‫‪ - Nature‬ﻟﻳﺱ‬
‫ﺍﻟﻛﻭﺳﻣﻭﺱ ﺑﺄﻛﻣﻠﻪ ﻓﻲ ﻛﻝ ﺃﺑﻌﺎﺩﻩ ﺍﻟﻣﺭﺋﻳّﺔ ﻭﺍﻟﻼﻣﺭﺋﻳّﺔ‪ ،‬ﺍﻟﻣﺎﺩﻳّﺔ‬
‫ﻭﺍﻟﺭﻭﺣﻳّﺔ‪.‬‬

‫ﺙ ﺑﺷﻛﻝ‬ ‫ﺇﻥّ ﺍﻟﺗﺻﻭّ ﺭ ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ ﻟ ﻫﻭ ﺇﺫﻥ ﺗﺻﻭّ ﺭ ﻟﻛﺎﺋﻥ ﻣﺣﺎﻳ ٍ‬

‫ﺍﻟﻁﺑﻳﻌﺔ‪،‬‬‫ﺗﺎ ّﻡ‪ .‬ﻻ ﻳﻭﺟﺩ ﺇﻟﻪ ﺳﺎﺑﻕ ﻓﻲ ﻭﺟﻭﺩﻩ ﻋﻥ‪/‬ﺃﻭ ﺧﺎﺭﺝ ﻋﻥ ّ‬
‫ﻭﻳﻛﻭﻥ ﻗﺩ ﺧﻠﻕ ﺍﻟﻌﺎﻟﻡ ) ﺍﻟﺭﺅﻳﺔ ﺍﻟﺗﻌﺎﻟﻭﻳّﺔ ﻟﻠﻭﺟﻭﺩ ﺍﻹﻟﻬﻲّ (‪ ،‬ﻭﻟﻛﻥّ‬
‫ﻛ ّﻝ ﺷﻲء ﻳﻭﺟﺩ ﻓﻲ ﷲ ﻣﻧﺫ ﺍﻷﺯﻝ‪ ،‬ﻭﷲ ﻳﻭﺟﺩ ﻓﻲ ﻛ ّﻝ ﺷﻲء ﻣﻥ‬
‫ﺧﻼﻝ ﻣﺣﻣﻭﻻﺗﻪ ﺍﻟّﺗﻲ ُﺗ ْﻧ ِﺗ ُﺞ ﻫﻲ ﻧﻔﺳﻬﺎ ﻋﺩﺩﺍ ﻻ ﻣﺗﻧﺎﻫﻳﺎ ﻣﻥ‬
‫ﺍﻷﺣﻭﺍﻝ ) ﺃﻭ ﺍﻟﺿّﺭﻭﺏ( ﺍﻟﻣﻔﺭﺩﺓ‪ ،‬ﺃﻱ ﻛﺎﺋﻧﺎﺕ‪ ،‬ﺑﻣﻌﻧﻰ ﺃﺷﻳﺎء‬
‫ﻭﺃﻓﻛﺎﺭ ﻣﻔﺭﺩﺓ‪ .‬ﻫﺫﺍ ﻫﻭ ﻣﺎ ُﻳ َﺳﻣّﻰ ﺍﻟﺗﺻﻭّ ﺭ » ﺍﻟﻭﺍﺣﺩﻱّ «‬
‫‪ Moniste‬ﻟﻠﻌﺎﻟﻡ ﺍﻟّﺫﻱ ﻳﺗﻧﺎﻗﺽ ﻣﻊ ﺍﻟﺭّﺅﻳﺔ ﺍﻟﺛﻧﺎﺋﻳﺔ ‪Dualiste‬‬
‫ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ ﻹﻟﻪ ﻣﺗﻣﻳّﺯ ﻋﻥ ﺍﻟﻌﺎﻟﻡ‪ .‬ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻳﺱ ﷲ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺃﻭ ﺍﻟﻛﻭﺳﻣﻭﺱ( ﺳﻭﻯ ﻛﺎﺋﻥ ﻭﺍﺣﺩ‪ .‬ﻭﻫﻭ ﻣﺎ ﻻ‬ ‫ﻭﺍﻟﻌﺎﻟﻡ ) ّ‬
‫ﻳﻣﻧﻊ ﻣﺛﻠﻣﺎ ﺭﺃﻳﻧﺎ ﻣﻥ ﺇﻗﺎﻣﺔ ﺗﻣﻳﻳﺯﺍﺕ ﺿﺭﻭﺭﻳّﺔ ﺑﻳﻥ ﷲ ﺑﺎﻋﺗﺑﺎﺭﻩ‬
‫ﺍﻟﻁﺎﺑﻌﺔ(‪ ،‬ﻭﷲ ﺑﺎﻋﺗﺑﺎﺭﻩ ﻭﻋﺎء‬ ‫ّ‬ ‫ﻋﻠّﺔ ّﺣﺭﺓ ﻭﻣﻧﺗﺟﺔ ) ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻣﻁﺑﻭﻋﺔ(‪ ،‬ﺃﻱ ﺑﺎﻋﺗﺑﺎﺭﻩ ﺍﻟﻣﺎ ّﺩﺓ‬ ‫ﻳﺣﺗﻭﻱ ﻋﻠﻰ ﻛ ّﻝ ﺍﻟﻭﺍﻗﻊ ) ّ‬
‫)ﻣﺣﻣﻭﻝ ﺍﻻﻣﺗﺩﺍﺩ( ﻭﺍﻟﻔﻛﺭ ) ﻣﺣﻣﻭﻝ ﺍﻟﻔﻛﺭ(‪ ،‬ﺃﻭ ﺃﻳﺿﺎ ﺑﻳﻥ‬
‫ﺍﻟﻣﺣﻣﻭﻻﺕ ﺍﻟﻼّﻣﺗﻧﺎﻫﻳﺔ ﻟ ﻭﺿﺭﻭﺑﻪ ﺍﻟﻣﺗﻧﺎﻫﻳﺔ ‪:Modes finis‬‬
‫ﺑﻣﻌﻧﻰ ﻣﺟﻣﻭﻉ ﺍﻟﻛﺎﺋﻧﺎﺕ‪ ،‬ﺃﻱ ﺍﻷﻓﻛﺎﺭ ﻭﺍﻷﺷﻳﺎء ﺍﻟ ُﻣ ْﻔ َﺭ َﺩ ِﺓ‪.‬‬
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 ‫ﻫﻝ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻠﺣﺩ ﻣﺛﻠﻣﺎ ﻳُﻘﺎﻝ ﺫﻟﻙ ﻋﺎﺩﺓ؟ ﻳﺭﺗﺑﻁ ﺍﻷﻣﺭ‬
‫ﺑﺎﻟ ّﺗﻌﺭﻳﻑ ﺍﻟّﺫﻱ ﻧﻌﻁﻳﻪ ﻟﻬﺫﻩ ﺍﻟﻛﻠﻣﺔ‪ .‬ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ‪،‬‬
‫ﺷﺧﺹ ﻻ ﺃﺧﻼﻗﻲ ‪personne‬‬ ‫ِ‬ ‫ﻳُﻧﻌﺕ ﺑﻬﺫﻩ ﺍﻟﺻّﻔﺔ ﻛ ﱡﻝ‬
‫‪ immorale‬ﻳﻌﻳﺵ ﻣﻥ ﺩﻭﻥ ﻣﺑﺎﺩﺉ ﻭﻻ ﻳﻘﻭﻡ ﺑﺄﻱّ ﻋﺑﺎﺩﺓ ﻟ‪.‬‬
‫ﻟﺫﻟﻙ ﻋﺎﺭﺽ » ﺳﺑﻳﻧﻭﺯﺍ« ﺩﺍﺋﻣﺎ ﻭﺻﻔﻪ ﺑﻬﺫﻩ ﺍﻟﺻّﻔﺔ ﻟﻛﻭﻧﻪ‬
‫ً‬
‫ﺣﻛﻳﻣﺔ ﻭﻣﺛﺎﻟ ّﻳ َﺔ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ‬ ‫ﺷﺧﺻًﺎ ﻣﺗﻌﻠّﻘﺎ ﻛﺛﻳﺭً ﺍ ﺑﺎﻟﺣﻳﺎﺓِ‪ ،‬ﺣﻳﺎﺓ‬
‫ﺍﻟﺧﺎﻟﻕ‬
‫ِ‬ ‫ﺗﺻﻭّ ٍﺭ ﻣّﺎ ﻋﻥ ﷲ‪ » .‬ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﺅﻣﻥ ﺑﻭﺟﻭﺩ ﷲ‬
‫ﺻ ِﻥ ﻭﺍﻟّﺫﻱ ﻳﺭﻋﻰ ﺍﻟﻌﺎﻟﻡ ﺑﺎﻟﺻّﻭﺭﺓ ﺍﻟّﺗﻲ ﺗﺻﻔﻪ ﺑﻬﺎ‬ ‫ﺍﻟﻣ ْ‬
‫ُﺷﺧ َ‬
‫ﺍﻟ ّﺗﻭﺭﺍﺓ‪ .‬ﺍﻟﻳﻬﻭﺩ ﻭﺍﻟﻣﺳﻳﺣﻳّﻭﻥ ﻭﺍﻟﻣﺳﻠﻣﻭﻥ ﺍﻟّﺫﻳﻥ ﻻ ﻳﺭﻭﻥ ﷲ ﺇﻻ ّ‬
‫ﻭﻓﻘﺎ ﻟﻬﺫﺍ ﺍﻟ ّﺗﻌﺭﻳﻑ‪ ،‬ﻳﻌﺗﺑﺭﻭﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ‬
‫ﻣﻠﺣ ًﺩﺍ‪ .‬ﻭﻟﻛﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻁﺭﺡ ﺗﻌﺭﻳﻔﺎ ﺟﺩﻳﺩﺍ ﻟ ﻳﻌﺗﺑﺭﻩ ﺃﻛﺛﺭ‬
‫ﻳﻣﺛﻝ ﺍﻟ ّﺗﻌﺭﻳﻑ ﺍﻷﻛﺛﺭ ﻋﻘﻼﻧﻳّﺔ‪ .‬ﺇ ّﻧﻪ ﻻ‬‫ﺍﻟ ّﺗﻌﺭﻳﻔﺎﺕ ﺍﻛﺗﻣﺎﻻ ﻷﻧﻪ ّ‬
‫ﻳﻣﺛﻝ ّ‬
‫ﺗﻣﺛﻼ ﻁﻔﻭﻟﻳّﺎ ﻟ‪ ،‬ﺫﻟﻙ ﺍﻟّﺫﻱ ﻳﻌﺑﺩﻩ ﺃﻓﺭﺍﺩ‬ ‫ﻳﺅﻣﻥ ﺑﻣﺎ ﻳﺭﻯ ﺃ ّﻧﻪ ّ‬
‫ﻧﻭﻋﻪ ) ﺍﻹﻧﺳﺎﻧﻲّ (‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻳﻔ ّﻛﺭ ﻓﻲ ﷲ ﺑﺎﻋﺗﺑﺎﺭﻩ ﻣﻭﺟﻭﺩﺍ‬
‫ﻻﻣﺗﻧﺎﻫﻳﺎ‪ ،‬ﺑﻣﻌﻧﻰ ﺃ ّﻧﻪ ﻣﺑﺩﺃ ﻋﻘﻼﻧﻲّ ﺣﻘﻳﻘﻲّ ﻭﻧﻣﻭﺫﺝ ﻟﻠﺣﻳﺎﺓ‬
‫ﺍﻟﺣﺳﻧﺔ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻓﻬﻭ ﻻ ﻳﻌﺗﺑﺭ ﻧﻔﺳﻪ ﻣﻠﺣ ًﺩﺍ ﻓﻲ ﻣﻌﻧﻰ ﺫﻟﻙ‬
‫ﺷﺧﺹ ﺍﻟّﺫﻱ ﻟﻳﺳﺕ ﻟﻪ ﺃﻳّﺔ ﻓﻛﺭﺓ ﻋﻥ ﷲ‪ ،‬ﻭﻻ ﻣﺑﺎﺩﺉ ﻟﻠﺣﻳﺎﺓ ﺗﻧﺑﻊ‬ ‫ﺍﻟ ّ‬
‫ﻣﻥ ﺗﻠﻙ ﺍﻟﻔﻛﺭﺓ‪ .‬ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﺅﻣﻥ ﺑﺈﻟﻪ‬
‫ﺍﻟﺗﻭﺭﺍﺓ ﺍﻟﻣﺗﺟﻠّﻲ‪ ،‬ﺑﻝ ﻫﻭ َﻳ َﺗ َﻌﻘّ ُﻝ ﷲ ‪ .Il pense Dieu‬ﻭﻫﺫﺍ‬
‫ﺍﻟ ّﺗﻔﻛﻳﺭ ﻳﺑﻌﺙ ﻓﻳﻪ ﺍﻟﻐﺑﻁﺔ ﻭﺍﻟﺣﻛﻣﺔ ﺧﻼﻝ ﺣﻳﺎﺗﻪ ﺑﺄﻛﻣﻠﻬﺎ‪ .‬ﺇ ّﻧﻪ ﺇﺫﻥ‬
‫ﻻ ﻳﺳﺗﺧﺩﻡ ﻛﻠﻣﺔ » ﷲ« ﻓﻲ ﻋﻣﻠﻪ ﺗﺣﻳّﻼ ﻭﺟُﺑﻧﺎ ﻭﺣ ّﺗﻰ ﻳُﻔﻠﺕ ﻣﻥ‬
‫ﺃﺣﻳﺎﻥ ﻛﺛﻳﺭﺓ‪ .‬ﺳﻳﻛﻭﻥ ﺫﻟﻙ ﺑﻣﺛﺎﺑﺔ‬‫ٍ‬ ‫ﺍﻟﻣﻼﺣﻘﺔ ﻣﺛﻠﻣﺎ ﻗﻳﻝ ﺫﻟﻙ ﻓﻲ‬
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‫ﺇﻫﺎﻧﺔ ﻟﺫﻛﺎء »ﺳﺑﻳﻧﻭﺯﺍ« ﻭﻟﺗﻌﻠّﻘﻪ ﺑﺎﻟﺣﻘﻳﻘﺔ ﻭﺑﺩﻗّﺔ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻷﻟﻔﺎﻅ‪.‬‬
‫ﺇ ّﻧﻪ ﻳﺳﺗﺧﺩﻡ ﻛﻠﻣﺔ » ﷲ« ﻓﻲ ﻛ ّﻝ ﺍﻷﻭﺟﻪ ﻷﻥّ ﻫﺫﻩ ﺍﻟﻛﻠﻣﺔ ﺗﻌﺑّﺭ‬
‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻪ‪ ،‬ﻛﻣﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻵﺧﺭﻳﻥ ﻋﻥ ﺍﻟﻣﻁﻠﻕ ‪l’Absolu‬‬
‫ﻭﻋﻣّﺎ ﻫﻭ ﺃﺳﺎﺱٌ ﻟﻛ ّﻝ ﺷﻲء‪ .‬ﻏﻳﺭ ﺃ ّﻧﻪ ﻳﻌﻳﺩ ﺗﻌﺭﻳﻔﻬﺎ ﺑﺎﻻﺭﺗﻛﺎﺯ‬
‫ﻋﻠﻰ ﺍﻟﻌﻘﻝ‪ .‬ﻭﺑﺫﻟﻙ ﻓﺈﻧﻪ ﻳﺿﻊ ﺻﻭﺭﺓ ﺃﻭﻟﻳّﺔ ﻷﻟﻭﻫﻳّﺔ ‪Déisme‬‬
‫ﺍﻟﻘﺭﻥ ّ‬
‫ﺍﻟﺛﺎﻣﻥ ﻋﺷﺭ‪ ،‬ﺗﻠﻙ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟّﺗﻲ ﺳ ُﺗﻔ ّﻛ ُﺭ ﻓﻲ ﷲ ﺧﺎﺭﺝ ﻛ ّﻝ‬
‫ﺍﻟﻣﻌﺗﻘﺩﺍﺕ ﻭﺍﻟﻌﺑﺎﺩﺍﺕ‪ .‬ﻭﻫﻭ ﺃﻳﺿﺎ ﻳﻠﺗﻘﻲ ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺍﻟ ّﻧﻘﺎﻁ ﻣﻊ‬
‫ﺗﻠﻙ ﺍﻟﻔﻛﺭﺓ ﺍﻟﻔﻠﺳﻔﻳّﺔ ﻋﻥ ﷲ ﺍﻟّﺗﻲ ﺩﺍﻓﻊ ﻋﻧﻬﺎ ﺍﻟﺭّﻭﺍﻗﻳّﻭﻥ ﺍﻟﻘﺩﺍﻣﻰ‬
‫ﺑﻣﺎ ﻓﻲ ﺫﻟﻙ ﻓﻲ ﺗﺻﻭّ ﺭﻩ ﻟﺣﺗﻣﻳّﺔ ﻛﻭﻧﻳّﺔ‪ .‬ﺳﻳﻛﻭﻥ ﺗﻧﺎﻗﺿﺎ ﻛﺑﻳﺭﺍ ﺃﻥ‬
‫ﻧﺟﻌﻝ ﻣﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻭّ ﻝ ﻣﻔ ّﻛﺭ » ﻣﻠﺣﺩ« ﻛﺑﻳﺭ ﻓﻲ ﺍﻟﻐﺭﺏ‬
‫ﻣﺛﻠﻣﺎ ﻧﻘﺭﺃ ﺫﻟﻙ ﻓﻲ ﻛ ّﻝ ﺍﻟﻛﺗﺎﺑﺎﺕ ﺗﻘﺭﻳﺑﺎ‪ ،‬ﻭﺃﻥ ﻧﻌﺗﺑﺭ ﻓﻛﺭﺓ ﷲ‬
‫ﻏﺎﺋﺑﺔ ﺗﻣﺎﻣﺎ ﻋﻧﺩﻩ‪ .‬ﺻﺣﻳﺢ ﺃﻥّ ﺍﻻﻋﺗﻘﺎﺩ ﺍﻟﺗﻭﺭﺍﺗﻲّ ﻏﺭﻳﺏ ﻋﻧﻪ‬
‫ﺗﻣﺎﻣﺎ‪ ،‬ﻭﻟﻛﻥّ ﺗﺻﻭّ ﺭ ﷲ ﻓﻲ ﺣ ّﺩ ﺫﺍﺗﻪ ﻟﻡ ﻳﻐﺏ ﻋﻧﻪ‪ .‬ﺑﻝ ﺇﻥّ ﺍﻷﻣﺭ‬
‫ﻣﻧﺎﻗﺽ ﻟﺫﻟﻙ‪ :‬ﷲ ﻣﺛﻠﻣﺎ ﻳﺗﺻﻭّ ﺭﻩ ﻫﻭ ﻳﺗﺧﻠّﻝ ﻋﻣﻠﻪ ﺑﺄﻛﻣﻠﻪ‪،‬‬
‫ﻭﻳﺅﺳّﺱ ﻓﻠﺳﻔﺗﻪ ﺍﻷﺧﻼﻗﻳّﺔ ﻣﺛﻠﻣﺎ ﺳﻧﺭﻯ ﻻﺣﻘﺎ‪ .‬ﻟﻡ ﻳﺗﻭﻗّﻑ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻣﺭﺍﺳﻼﺗﻪ ﻋﻥ ﻣﻌﺎﺭﺿﺔ ﻭﺻﻔﻪ ﺑﺎﻹﻟﺣﺎﺩ ﻭﺑﺄ ّﻧﻪ‬
‫ﻳﺳﻌﻰ ﺇﻟﻰ ﺗﺩﻣﻳﺭ ﺍﻟ ّﺩﻳﻥ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻗﺎﻝ ﻣﺧﺎﻁﺑﺎ » ﺟﺎﻛﻭﺏ‬
‫ﺃﻭﺳﺗﻥ« ‪» :Jacob Osten‬ﻭﻟﻛ ّﻧﻲ ﺃﺗﺳﺎءﻝ ﻋﻣّﺎ ﺇﺫﺍ ﻛ ّﻧﺎ ﺳﻧﻘﻭّ ﺽ‬
‫ﻛ ّﻝ ﺩﻳﻥ ﻋﻧﺩﻣﺎ ﻧﺳﻠّ ُﻡ ﺑﺄ ّﻧﻪ ﻳﺟﺏ ﺍﻹﻗﺭﺍﺭ ﺑﺄﻥّ ﷲ ﻫﻭ ﺍﻟﺧﻳﺭ ﺍﻷﺳﻣﻰ‬
‫ﻭﺃ ّﻧﻪ ﻳﺟﺏ ﺃﻥ ﻳﻛﻭﻥ ﺑﻣﺎ ﻫﻭ ﻛﺫﻟﻙ ﻣﺣﺑﻭﺑﺎ ﻭﻓﻕ ﺣﺭّﻳﺔ ﻓﻛﺭﻳّﺔ‬
‫ﺗﺎﻣّﺔ‪ ،‬ﻭﺃﻥّ ﺳﻌﺎﺩﺗﻧﺎ ﺍﻟﻘﺻﻭﻯ ﻭﺣﺭّﻳﺗﻧﺎ ﺍﻟ ّﺗﺎﻣّﺔ ﺗﻛﻣﻥ ﻓﻲ ﺫﻟﻙ‬
‫ﻓﻘﻁ«)‪(135‬؟‬

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‫ﻟﻳﺱ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﺎﺩﻳّﺎ ﻭﻻ ﻣﻠﺣ ًﺩﺍ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻟﻳﺱ ﺭﻭﺣﺎﻧﻳّﺎ‬
‫‪ Spiritualiste‬ﺃﻳﺿًﺎ‪ .‬ﺇ ّﻧﻪ ﺍﻹﺛﻧﺎﻥ ﻣﻌﺎ‪ .‬ﻓﺑﻣﺎ ﺃﻥّ ﺍﻟﻔﻛﺭ ﻭﺍﻻﻣﺗﺩﺍﺩ‬
‫ﻣﺣﻣﻭﻻﻥ ﻟ‪ ،‬ﻓﺈﻥّ ﺍﻟﻌﺎﻟﻡ ﻳﺗﻛﻭّ ﻥ ﻣﻥ ﻓﻛﺭ ﻭﻣﺎ ّﺩﺓ ﻭﺍﻹﺛﻧﺎﻥ ﻻ‬
‫ﻳﻧﻔﺻﻼﻥ‪ .‬ﺇﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« » ُﻳ َﻁ ْﺑ ِﻌﻥُ « ) ‪Naturalise(136‬‬
‫ﺍﻟﺭّﻭﺡ ﺑﺎﻟﻘﺩﺭ ﻧﻔﺳﻪ ﺍﻟّﺫﻱ » ﻳ َُﺭ ْﻭﺣِﻥُ « ‪ «Spiritualise‬ﻓﻳﻪ‬
‫ﺍﻭ ٌﻍ ﻷ ّﻧﻪ ﻻ ﻳﺧﺿﻊ‬ ‫ﺍﻟﻣﺎ ّﺩﺓ‪ .‬ﻭﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣ َُﺭ ِ‬
‫ﻟﻠﻣﻘﻭﻻﺕ ﺍﻟﺗﺑﺳﻳﻁﻳّﺔ ﺍﻟﻣﺗﺄ ّﺗﻳﺔ ﺟﺯﺋﻳّﺎ ﻣﻥ ﺍﻹﺭﺙ ﺍﻟﻳﻬﻭﺩﻱّ ﺍﻟﻣﺳﻳﺣﻲّ‬
‫ﺻﺭﺍﻉ ﻓﻠﺳﻔﻲّ‬
‫ٍ‬ ‫ﺍﻟّﺫﻱ ﻳﺣﺻﺭ ﷲ ﺩﺍﺧﻝ ﺗﻌﺭﻳﻑ ﻭﺍﺣﺩ‪ ،‬ﻭﻻ ﻣﻥ‬
‫ﻋﻣﺭﻩ ﺃﻛﺛﺭ ﻣﻥ ﺃﻟﻔﻲْ ﺳﻧﺔ ﺑﻳﻥ ﺍﻟﻣﻔ ّﻛﺭﻳﻥ ﺍﻟﻣﺎ ّﺩﻳﻳﻥ ) ﻣﻥ‬
‫»ﻟﻭﻛﺭﻳﺱ« ﺇﻟﻰ » ﻣﺎﺭﻛﺱ«‪ (Marx‬ﻭﺍﻟﻣﻔ ّﻛﺭﻳﻥ ﺍﻟﺭﻭﺣﺎﻧﻳّﻳﻥ ﺃﻭ‬
‫ﺍﻟﻣﺛﺎﻟﻳّﻳﻥ ) ﻣﻥ » ﺃﻓﻼﻁﻭﻥ« ‪ Platon‬ﺇﻟﻰ » ﻫﻳﻐﻝ« ‪.(Hegel‬‬
‫ﻓﻬﺫﺍﻥ ﺍﻟﻣﻧﻅﺎﺭﺍﻥ ﻳﺟﻌﻼﻥ ﻣﻥ ﺍﻟﺻّﻌﺏ ﻋﻠﻳﻧﺎ ﻓﻬﻡ ﻣﻔ ّﻛﺭ ﻣﺛﻝ‬
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‫ﻳﺣﻁﻡ ﻛ ّﻝ ﺍﻷﻗﻔﺎﻝ ﻭﻛ ّﻝ ﺍﻟ ّﺗﻘﺳﻳﻣﺎﺕ ﺍﻟﻌﺎﺩﻳّﺔ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺫﻱ‬
‫ﻟﻔﻛﺭﻧﺎ‪.‬‬

‫َﺳ ُﺗ َﻣ ﱢﻛ ُﻧ َﻧﺎ ﺍﻟﺗﻔﺎ َﺗ ٌﺔ ﺻﻐﻳﺭﺓ ﺇﻟﻰ ﺍﻟﻬﻧﺩ ﻣﻥ ﻓﻬﻡ ﺍﻷﻣﺭ ﺃﻛﺛﺭ‪ .‬ﻓﺗﺻﻭّ ﺭ‬
‫ﻭﻥ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻟ ﻣُﺳﺗﺳﺎﻍ ﺃﻛﺛﺭ ﻫﻧﺎﻙ‪ .‬ﻛﻧﺕ ﻗﺩ ﺃَ َﺛ ُ‬
‫ﺭﺕ ﺣﻘﻳﻘ َﺔ َﻛ ِ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« َﻳﻧﺳﺣﺏ ﻣﻥ ﺍﻟﻧﺯﻋﺔ ﺍﻟﺛﻧﺎﺋﻳﺔ ﺍﻟﻣﻳﺗﺎﻓﻳﺯﻳﻘﻳّﺔ ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ ﻓﻲ‬
‫ﺍﻟﻐﺭﺏ ﻛﻲ ﻳﻘﻳﻡ ﻧﻅﺭ ًﺓ ﻭﺍﺣﺩﻳ ًّﺔ‪ .‬ﷲ ﻭﺍﻟﻌﺎﻟﻡ ﻟﻳﺳﺎ ﺳﻭﻯ ﺣﻘﻳﻘ ٍﺔ‬
‫ﻭﺍﺣﺩ ٍﺓ‪ .‬ﻭﻟﻛﻥّ ﺫﻟﻙ ﻫﻭ ﻟﺏّ ﺍﻟﺗﻳّﺎﺭ ﺍﻟﻔﻠﺳﻔﻲّ ﺍﻷﻛﺑﺭ ﻟﻠﻔﻛﺭ ﺍﻟﻬﻧﺩﻱّ ‪:‬‬
‫ﻁﺭﻳﻕ ﺍﻟﻌﺎﻟﻣﻳّﺔ ) ﺍﻷﺩﻓﺎﻳﺗﺎ ‪ -‬ﻓﻳﺩﺍﻧﺗﺎ ‪ .(l’Advaïta-Vedanta‬ﻓﻬﺫﺍ‬
‫ﺍﻟّﺗﻳّﺎﺭ ﻳﻔﺗﺭﺽ ﺍﻟﻭﺣﺩﺓ ﺑﻳﻥ ﷲ ﻭﺍﻟﻌﺎﻟﻡ‪ .‬ﻛ ّﻝ ﺷﻲء ﻓﻲ ﷲ ﻭﷲ ﻓﻲ‬
‫ﻛ ّﻝ ﺷﻲء‪.‬‬
‫‪١٤٦‬‬
‫ﻁﻭﱢ ﺭ ﻁﺭﻳﻕ ﺍﻟﻌﺎﻟﻣﻳّﺔ ﻣﻥ ﻗﺑﻝ ﺍﻟﻔﻳﻠﺳﻭﻑ ﺍﻟﻛﺑﻳﺭ » ﻛﺎﻧﻛﺎﺭﺍ«‬ ‫ُ‬
‫ﺍﻟﺛﺎﻣﻥ ﺑﻌﺩ ﺍﻟﻣﻳﻼﺩ ﺑﺎﻻﺭﺗﻛﺎﺯ ﻋﻠﻰ ﺑﻌﺽ‬ ‫‪ Cankara‬ﻓﻲ ﺍﻟﻘﺭﻥ ّ‬
‫ﻧﺻﻭﺹ ﺍﻷﻭﺑﺎﻧﻳﺷﺎﺩ ‪ ) Upanishads‬ﻭﻫﻲ ﻧﺻﻭﺹ ﻗﺩﻳﻣﺔ‬
‫ﺍﻟﺛﺎﻣﻥ ﻗﺑﻝ ﺍﻟﻣﻳﻼﺩ)‪ .((137‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈﻥّ ﻫﺫﺍ‬ ‫ﺗﻌﻭﺩ ﺇﻟﻰ ﺍﻟﻘﺭﻥ ّ‬
‫ﺍﻟﻣﺫﻫﺏ ﻳُﻣﺎﻫﻲ ﺑﻳﻥ ﺍﻹﻟﻬﻲّ ﺍﻟﻼّﻣﺷﺧﺻﻥ ‪Impersonnel‬‬
‫)»ﺍﻟﺑﺭﺍﻫﻣﺎﻥ«‪ (le Brahman‬ﻭﺍﻟﺭّﻭﺡ ﺍﻟﻔﺭﺩﻳّﺔ ) ﺍﻷﺗﻣﺎﻥ‬
‫ﻳﺗﻣﺛﻝ ﻁﺭﻳﻕ ﺍﻟﺣﻛﻣﺔ ﻓﻲ ﺍﻟﻭﻋﻲ ﺑﺄﻥّ » ﺍﻟﺑﺭﺍﻫﻣﺎﻥ«‬ ‫‪ّ .(l’ätman‬‬
‫ﻭ»ﺍﻷﺗﻣﺎﻥ« ﻟﻳﺳﺎ ﺳﻭﻯ ﺷﻲء ﻭﺍﺣﺩ‪ ،‬ﺃﻱ ﺃﻥّ ﻛ ّﻝ ﻓﺭﺩ ﻫﻭ ﺟﺯء‬
‫ﻣﻥ ﺍﻟﻛ ّﻝ ﺍﻟﻛﻭﻧﻲّ ‪ .le Tout cosmique‬ﺑﻝ ﺇﻥّ »ﻛﺎﻧﻛﺎﺭﺍ« ﻳﺿﻊ‬
‫ﺃﺣﻛﺎﻣﺎ ﺷﺑﻳﻬﺔ ﺑﺄﻗﻭﺍﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺑﺎﻟﻣﺫﺍﻫﺏ ﺍﻟ ّﺩﻳﻧﻳّﺔ‬
‫ﺍﻟﺛﻧﺎءﻭﻳﺔ ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ ﺍﻟّﺗﻲ ﺗﻧﺗﺷﺭ ﻓﻲ ﺍﻟﻬﻧﺩ ﺃﻳﺿﺎ‪ ꞉‬ﻣﻥ ﺧﻼﻝ ﺍﻹﻳﻣﺎﻥ‬
‫ﻭﻋﺑﺎﺩﺓ ﷲ )ﺍﻟّﺫﻱ ﻳﻛﺗﺳﻲ ﺃﻟﻑ ﻭﺟ ٍﻪ(‪ُ ،‬ﺗﻣ ّﻛﻥ ﻫﺫﻩ ﺍﻟﻣﺫﺍﻫﺏُ ﻣﻼﻳﻳﻥ‬
‫ﺍﻟﻬﻧﻭﺩ ﻣﻥ ﻣﻣﺎﺭﺳﺔ ﺍﻟﻌﺩﻝ ﻭﺍﻹﺣﺳﺎﻥ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻣﻥ ﺍﻻﺭﺗﻘﺎء‬
‫ﺍﻟﻼ‪-‬ﺛﻧﺎءﻭﻳّﺔ ] ﺃﻱ‬ ‫ﺍﻟﻁﺭﻳﻕ ّ‬‫ّ‬ ‫ﺍﻟﺭﻭﺣﻲّ ‪ .‬ﻭﻟﻛ ّﻧﻪ ﻳﻘ ّﺭ ﺃﻳﺿﺎ ﺃﻥّ‬
‫ﺍﻟﻭﺍﺣﺩﻳّﺔ[ ﺗﻌﺑّﺭ ﻋﻥ ﺍﻟﻭﺍﻗﻊ ﺑﺻﻭﺭﺓ ﺃﻋﻣﻕ‪ ،‬ﻭﺃﻥّ ﺇﺷﺑﺎﻉ ﺍﻟﻛﻳﺎﻥ‪،‬‬
‫ﺍﻟّﺫﻱ ﻫﻭ ﺍﻟﻬﺩﻑ ﺍﻷﺳﻣﻰ ﻟﻛ ّﻝ ﺣﻳﺎﺓ ﺇﻧﺳﺎﻧﻳّﺔ‪ ،‬ﻳﻘﻭﺩ ﺇﻟﻰ ﺍﻟﺗﺧﻠّﻲ ﻋﻥ‬
‫ﻛ ّﻝ ﺛﻧﺎءﻭﻳﺔ‪ .‬ﻭﺑﻣﺎ ﺃﻥّ ﺍﻟﺣﻛﻳ َﻡ ﻗﺩ ﺧﺭﺝ ﻣﻥ ﺇﻁﺎﺭ ﺍﻟﺛﻧﺎءﻭﻳﺔ‪ ،‬ﻓﺈ ّﻧﻪ‬
‫ﻳﻛﻭﻥ » ﻛﺎﺋ ًﻧﺎ ﺣﻳّﺎ ﻣﺗﺣ ّﺭﺭً ﺍ« ‪ Délivré vivant‬ﻛﻲ ﻻ ﻳﻭﺟﺩ‬
‫ﺷﻲء ﺳﻭﻯ » ﺍﻟﺳّﻌﺎﺩﺓ ﺍﻟﺗﺎﻣّﺔ ﻟﻠﻭﻋﻲ ﺍﻟﺧﺎﻟﺹ‪ ،‬ﺍﻟّﺫﻱ ﻫﻭ ﻭﺍﺣﺩ«‬
‫‪La‬‬ ‫)ﺳﺎﻛﺳﻳﺩﺍﻧﺎﻧﺩﺍ ‪ .(Saccidânanda‬ﺇﻥّ ﺍﻟﺗﺣ ّﺭﺭ‬
‫‪ ) Délivrance‬ﺣﻳﺙ ﺳﻳﻘﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ꞉‬ﺍﻟﺧﻼﺹ » ‪le‬‬
‫‪ (« salut‬ﻫﻭ ﺛﻣﺭﺓ ﺣﺎﻟﺔ ﻭﻋﻲٍ ﻓﻛﺭﻱﱟ ﻭﺣﺩﺳﻲﱟ ﻓﻲ ﺍﻵﻥ ﻧﻔﺳﻪ‪،‬‬
‫‪١٤٧‬‬
‫ﺗﺟﻠﺏ ﺍﻟﺳّﻌﺎﺩﺓ ﺍﻟﻘﺻﻭﻯ‪ ،‬ﺃﻱ ﺍﻟﻐﺑﻁﺔ ﺍﻟﻼّﻣﺣﺩﻭﺩﺓ‪ .‬ﻭﻣﺛﻠﻣﺎ ﺳﻧﺭﻯ‪،‬‬
‫ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﻘﻭﻝ ﺷﻳﺋﺎ ﻣﺧﺗﻠﻔﺎ ﻋﻥ ﺫﻟﻙ ﻓﻲ ﻧﻬﺎﻳﺔ ﻛﺗﺎﺏ‬
‫ﺍﻹﻳﺗﻳﻘﺎ‪.‬‬

‫ﻭﻳﻣﻛﻧﻧﺎ ﺃﻥ ﻧﺗﺳﺎءﻝ ﻟﻣﺎﺫﺍ ﻳﻔﺗﺗﺢ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﺍﻟّﺫﻱ‬

‫ﻳﻔﺗﺭﺽ ﻓﻳﻪ ﺃﻥ ﻳﻛﻭﻥ ﺩﻟﻳﻼ ﺇﻟﻰ ﺍﻟﻐﺑﻁﺔ ﺍﻟﺗﺎﻣّﺔ ﺑﻬﺫﺍ ﺍﻟ ّﺗﻔﻛﻳﺭ ﺣﻭﻝ‬
‫ﷲ؟ ﺍﻹﺟﺎﺑﺔ ﺑﺑﺳﺎﻁﺔ ﻫﻲ ﻷ ّﻧﻪ ﻣﻘﺗﻧﻊ ﺑﺄ ّﻧﻪ ﻳﺟﺏ ﻋﻠﻰ ﻛ ّﻝ ﺇﻳﺗﻳﻘﻳﺎ ﺃﻥ‬
‫ﺗﺭﺗﻛﺯ ﻋﻠﻰ ﻣﻳﺗﺎﻓﻳﺯﻳﻘﻳﺎ ﻣّﺎ‪ ،‬ﺃﻱ ﻋﻠﻰ ﺗﺻﻭّ ﺭ ﻣّﺎ ﻟﻠﻌﺎﻟﻡ ﻭﷲ‪ .‬ﺇﻥّ‬
‫ﺃﻓﻌﺎﻟﻧﺎ‪ ،‬ﻭﻛﺫﻟﻙ ﺍﻟ ّﺗﻭﺟﻳﻪ ﺍﻟﻌﻣﻳﻕ ﺍﻟّﺫﻱ ﻧﻌﻁﻳﻪ ﻟﺣﻳﺎﺗﻧﺎ‪ ،‬ﻳﺗﻐﻳّﺭﺍﻥ‬
‫ﺑﺣﺳﺏ ﻓﻬﻣﻧﺎ ﻟﺻﻠﺗﻧﺎ ﺑﺎﻟﻌﺎﻟﻡ ﻭﺍﻟﻣﻁﻠﻕ‪ .‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ‪ ،‬ﻣﺛﻠﻣﺎ ﻳﺅ ّﻛﺩ ﻋﻠﻰ‬
‫ﺫﻟﻙ »ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ« ﺑﺷﻛﻝ ﺟﻳّﺩ‪ ،‬ﻓﺈﻥّ ﻣﻳﺗﺎﻓﻳﺯﻳﻘﺎﻩ ُﺗﺑﻳﱢﻥُ ﻟﻧﺎ ﺃﻥّ‬
‫»ﻣﺳﺎﺭ ﺍﻟﺣﻛﻣﺔ ﻻ ﻳﻛﻭﻥ ﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﺻﻌﻭﺩﺍ ﻧﺣﻭ ﺍﻟﺳﻣﺎء ﺃﻭ‬
‫ﺍﻟﻌﺎﻟﻡ ﺍﻟﻣﺎﻭﺭﺍﺋﻲّ ﺍﻟّﺫﻱ ﻻ ﻳﻣﻛﻧﻧﺎ ﺍﻟﺗﻌﺑﻳﺭ ﻋﻧﻪ ‪ ،Indicible‬ﻭﺇ ّﻧﻣﺎ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ‪la‬‬ ‫ّ‬ ‫ﺗﻌﻣﻳﻕ ﻟﻠﻭﺟﻭﺩ ﻓﻲ ﻋﺎﻟﻣﻧﺎ ﺍﻟﻭﺣﻳﺩ‪ ،‬ﺃﻱ ﻓﻲ‬ ‫ٌ‬
‫‪ .(Nature»(138‬ﻭﻟﻧﺿِ ﻑِ ﺇﻟﻰ ﺫﻟﻙ ﺃ ّﻧﻪ ﺇﺫﺍ ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻳﻌﺩﻧﺎ ﺑﺎﻟﺳّﻳﺭ ﻧﺣﻭ ﺍﻟﺑﻬﺟﺔ‪ ،‬ﻓﺈﻥّ ﺍﻟﻐﺑﻁﺔ ﺍﻷﻛﺛﺭ ﻧﻘﺎ ًء ﺗﺣﺻﻝ ﻟﻧﺎ‬
‫ﻋﻧﺩﻣﺎ ﻧﻛﻭﻥ ﻗﺩ ﺗﻌﻠّﻣﻧﺎ ﻛﻳﻑ ﻧﻭﻓّﻕ ﺑﻳﻥ ﻁﺑﻳﻌﺗﻧﺎ ﺍﻟﺧﺎﺻّﺔ‬
‫ﻭﺍﻟﻁﺑﻳﻌﺔ‪ ،‬ﻭﻛﻳﻑ ﻧﺿﻊ ﺃﻧﻔﺳﻧﺎ ‪ -‬ﺑﻔﺿﻝ ﺍﻟﻌﻘﻝ‪ -‬ﻓﻲ ﺗﻧﺎﻏﻡ ﻣﻊ‬ ‫ّ‬
‫ﺍﻟﺳﻣﻔﻭﻧﻳّﺔ ﺍﻟﻛﻭﻧﻳّﺔ‪ .‬ﻟﻘﺩ ّﺃﺛﺭ ﻫﺫﺍ ﺍﻟﺗﻁﻭّ ﺭ ﺑﻌﻣﻕ ﻓﻲ » ﺃﻟﺑﺭﺕ‬
‫ﺃﻳﻧﺷﺗﺎﻳﻥ« ‪ .Albert Einstein‬ﻓﻘﺩ ُﺳﺋِﻝ ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺍﻷﺣﻳﺎﻥ‬
‫ﺣﻭﻝ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻳﺅﻣﻥ ﺑﻭﺟﻭﺩ ﷲ‪ .‬ﻭﻟﻛ ّﻧﻪ ﻛﺎﻥ ﻳﺟﻳﺏ ﺩﺍﺋﻣﺎ‬
‫ﻛﻼ‪ ،‬ﻭﻟﻛﻥ ﺑﺈﻟﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‬ ‫ّ‬
‫ﺑﺎﻟﻁﺭﻳﻘﺔ ﻧﻔﺳﻬﺎ‪ ꞉‬ﺑﺈﻟﻪ ﺍﻟﺗﻭﺭﺍﺓ؟ ّ‬
‫ﺍﻟﻛﻭﻧﻲّ ‪ ،Dieu cosmique‬ﻧﻌﻡ‪ .‬ﺣ ّﺗﻰ ﺃ ّﻧﻪ ﻋﻧﺩﻣﺎ ﻁﺭﺡ ﻋﻠﻳﻪ‬
‫‪١٤٨‬‬
 ً ‫ ﺃﺟﺎﺏ‬،‫ﺣﺎﺧﺎﻡ ﻧﻳﻭﻳﻭﺭﻙ ﺍﻷﻛﺑﺭ ﺍﻟﺳّﺅﺍﻝ ﻧﻔﺳﻪ‬
‫ » ﺃﻧﺎ ﻣﺅﻣﻥ‬꞉‫ﻗﺎﺋﻼ‬
‫ ﻭﻟﻛ ّﻧﻲ‬،‫ﺑﺈﻟﻪ »ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺫﻱ ﻳﺗﺟﻠّﻰ ﻓﻲ ﺍﻧﺳﺟﺎﻡ ﻛ ّﻝ ﺍﻟﻣﻭﺟﻭﺩﺍﺕ‬
.«‫ﺍﻟﺑﺷﺭ ﻭﺃﻓﻌﺎﻟِﻬﻡ‬
ِ ‫ﺑﻣﺻﻳﺭ‬
ِ ‫ﻻ ﺃﺅﻣﻥ ﺑﺈﻟﻪ ﻳﻛﻭﻥ ﻣُﻧﺷﻐِﻼ‬

«Tout ce qui est, est en Dieu»(126) �

Spinoza, Éthique , livre I, appendice, in (127) �

.Œuvres, op. cit., p. 347

.Ibid., p. 348 (128) �

Les Métamorphoses de Dieu, Plon, (129 ) �

2003 ; Petit traité d’histoire des religions, Plon,
2008 ; et Dieu, entretiens avec Marie Drucker,
.Robert Laffont, 2011, Pocket, 2013

١٤٩
‫)‪[Hénothéisme = εἷς θεός [heis thoes(130‬‬
‫)ﺇﻏﺭﻳﻘﻳّﺔ(‪ ،‬ﺍﻟﻬﻳﻧﻭﺛﻳّﺔ‪ :‬ﺍﻹﻗﺭﺍﺭ ﺑﺗﻌ ّﺩﺩ ﺍﻵﻟﻬﺔ ﻭﻟﻛﻥ ﻣﻊ ﺇﺛﺑﺎﺕ ﺗﻔﻭّ ﻕ‬
‫ﺇﻟﻪ ﻭﺍﺣﺩ ﻭﻋ ُْﻠﻭ ّﻳ ِﺗ ِﻪ ﻣﻘﺎﺭﻧﺔ ﺑﺑﻘﻳّﺔ ﺍﻵﻟﻬﺔ‪ .‬ﻭﺗﻣﺛﻝ ﺍﻟﻬﻳﻧﻭﺛﻳّﺔ ﺑﻬﺫﺍ‬
‫ﺍﻟﻣﻌﻧﻰ ﺣﻠﻘﺔ ﺍﻟﻭﺻﻝ ﺍﻟّﺗﻲ ﻣ ّﻛﻧﺕ ﻣﻥ ﺍﻻﻧﺗﻘﺎﻝ ﻣﻥ ﺍﻟﺗﻌ ّﺩﺩﻳﺔ‬
‫ﺍﻟﺗﻛﺎﻓﺋﻳﺔ ﺍﻷﻭﻟﻰ ﺇﻟﻰ ﺍﻟ ّﺗﻭﺣﻳﺩ ﺍﻟّﺫﻱ ﻳﻣﺛﻝ ﻧﻬﺎﻳﺔ ﺍﻟﻣﻁﺎﻑ ﻓﻲ ﻣﺳﺎﺭ‬
‫ﺗﻣﺛﻝ ﺍﻟﺑﺷﺭ ﻟﻠﻘﻭّ ﺓ ﺍﻹﻟﻬﻳّﺔ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬ ‫ّ‬

‫� )‪Éthique , livre I, appendice, in Œuvres, (131‬‬

‫‪.op. cit., p. 350‬‬

‫� )‪.Ibid., p. 346 (132‬‬

‫� )‪.Éthique , IV, 4, démonstration(133‬‬

‫� )‪.Lettre 73, in Œuvres, op. cit., p. 1282(134‬‬

‫� )‪.Lettre 43, in Œuvres, op. cit., p. 1218(135‬‬

‫‪١٥٠‬‬
‫)‪(136‬ﻟﻡ ﻧﺷﺄ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﻔﻌﻝ » ﻁﺑ َّﻊ« ﻷ ّﻧﻪ ﻳﺷﻣﻝ ﻣﻌﻧﻰ‬
‫ﺍﻟ ّﺗﻁﺑﻳﻊ ﺑﻣﻌﻧﻰ ﺟﻌ ُﻝ ﺷﻲ ٍء ﻣّﺎ ﻋﺎﺩﻳّﺎ ﻭﻣﻌﻳﺎﺭﻳّﺎ‪،Normaliser :‬‬
‫ﺍﻟﻁﺑﻳﻌﺔِ‪،‬‬ ‫ﻓﻲ ﺣﻳﻥ ﺃ ّﻧﻧﺎ ﻧﺭﻳﺩ ﻫﻧﺎ َﺣﺻْ َﺭ ﺍﻟﻣﻌﻧﻰ ﻓﻲ ﺍﻟﻌﻼﻗﺔ ﺑﻣﻔﻬﻭﻡ ّ‬
‫ﺃﻱ ﺑـ»ﺍﻟﻔﻳﻭﺯﻳﺱ« ‪ Phusis‬ﻓﻲ ﺩ ََﻻﻟَ ِﺗ ِﻪ ﺍﻹﻏﺭﻳﻘﻳّﺔ ﺍﻷﺻﻳﻠ ِﺔ‪ .‬ﻟﺫﻟﻙ‬
‫ﻌﺗﺑ ُﺭ ﺃﻥّ ﻫﺫﺍ ﺍﻟ ّﻧﺣﺕ‪َ » :‬ﻁ ْﺑ َﻌ َﻥ« ‪ ) Naturaliser‬ﺟﻌﻠﻪ‬ ‫ﻓﺈ ّﻧﻧﺎ َﻧ ِ‬
‫ﻟﻐﻳﺎﺑﻪ ﻋﻥ ﻣُﻌﺟﻡ ﺍﻟﻠّﻐ ِﺔ‬ ‫ِ‬ ‫ﻁﺑﻳﻌﻳﺎ(‪ ،‬ﺍﻟّﺫﻱ َﻧﺳْ َﺗ ْﺧ ِﺩ ُﻣ ُﻪ ﺑ َﺗ َﺣ ﱡﻔﻅٍ ﻧﻅﺭً ﺍ‬
‫ﺍﻟﻌﺭﺑ ّﻳ ِﺔ ﺣﺎﻟ ًّﻳﺎ‪ ،‬ﻫﻭ ﺍﻷ ْﻗ َﺭﺏُ ﺇﻟﻰ ﺃﺩﺍ ِء ﻫﺫﺍ ﺍﻟ َﻣﻌ َﻧﻰ‪ .‬ﺍﻷﻣ ُﺭ ﻧﻔﺳﻪ‬
‫َﻳﺻ ُﺩﻕ ﻋﻠﻰ » َﺭ ْﻭ َﺣ َﻥ« ‪ ) Spiritualiser‬ﺟﻌﻠﻪ ﺭﻭﺣﻳّﺎ(‪ .‬ﻭﻗﺩ‬
‫ﺏ َﺫﻟِﻙ‪،‬‬ ‫ﺎﻝ ‪َ -‬ﻋﻥْ ﺍﺳﺗﻳﻌﺎ ِ‬ ‫ﺍﻟﺣ ِ‬
‫ﺕ ﺑﻁﺑﻳﻌ ِﺔ َ‬ ‫َﻳ ُﻛﻭﻥُ َﻋﺟْ ُﺯ ﺍﻟﻠّﻐ ِﺔ ‪ -‬ﺍﻟﻣ َُﺅ ﱠﻗ ِ‬
‫ﻭﻳﻝ ﺑﻣَﻧﻁِ ِﻕ ﺍﻟﺭﱡ ﺅ َﻳ ِﺔ ﱡ‬
‫ﺍﻟﺛ َﻧﺎﺋ ﱠﻳ ِﺔ ﻟﻠ َﻌﺎﻟَ ِﻡ‪.‬‬ ‫ﺍﻟﻁ ِ‬ ‫ﻧﺎﺗﺟً ﺎ ﻋﻥ » َﺗ َﻁ ﱡﺑ ِﻌ َﻬﺎ« ّ‬
‫)ﺍﻟﻣﺗﺭﺟﻡ(‬

‫)‪ (137‬ﺍﻷﻭﺑﺎﻧﻳﺷﺎﺩ ﺃﺣﺩ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻘﺩﺳﺔ ﺍﻟﻬﻧﺩﻭﺳﻳﺔ ﺍﻟﻘﺩﻳﻣﺔ‪.‬‬

‫ﻳﺗﺿﻣﻥ ﻧﺻﻭﺻﺎ ﺗﻌﺭﺽ ﺗﺻﻭﺭﺍﺕ ﺃﺳﻁﻭﺭﻳﺔ ﻫﻧﺩﻭﺳﻳﺔ َﻋﻥ‬
‫ﺍﻟﺧﻠﻕ ﻭﺣﻘﻳﻘﺔ ﺍﻟﻭﺟﻭﺩ ﻭﻳﻣﻛﻥ ﺍﻋﺗﺑﺎﺭﻩ ﺍﻟﻣﺭﺟﻊ ﺍﻟﺭﺋﻳﺳﻲ ﻟﻠﺳﻠﻁﺔ‬
‫ﺍﻟﺩﻳﻧﻳﺔ ﻟﻠﻬﻧﺩﻭﺱ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫� ) ‪Robert Misrahi, Spinoza, Entrelacs, (138‬‬

‫‪.2005, p. 54‬‬

‫‪١٥١‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ‬
‫ﺃﻥْ َﻳﻌْ ُ‬
‫ﻅ َﻡ ﺍﻟ َﻣﺭْ ُء ﻗُ ْﺩﺭ ًﺓ ﻭ َﻛ ً‬
‫ﻣﺎﻻ ﻭﺳﻌﺎ َﺩ ًﺓ‬

‫ﺎﻝ ﺇﻟﻰ‬ ‫»ﺍﻟ ِﻐ ْﺑ َﻁ ُﺔ ﻫ َ‬

‫ِﻲ ﺃﻥْ َﻳﻣُﺭﱠ ﺍﻟ َﻣﺭْ ُء ِﻣﻥْ َﺩ َﺭ َﺟ ٍﺔ ﺃ َﻗ ﱠﻝ ﻣ َِﻥ ﺍﻟ َﻛ َﻣ ِ‬
‫َﺩ َﺭ َﺟ ٍﺔ ﺃﻋْ َﻅ َﻡ«)‪(139‬‬
‫ﻳﻧﺗﻘ ُﻝ »ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻌﺩ ﺩﺭﺍﺳﺔ ﷲ ﺇﻟﻰ ﺩﺭﺍﺳﺔ ﺍﻹﻧﺳﺎﻥ‪ .‬ﻭﻗ ْﺑ َﻝ ﺃﻥ‬
‫ُﺩﺭ َﺝ ﻣﻳﺗﺎﻓﻳﺯﻳﻘﺎﻩ ﻓﻲ ﻣﺳﺎﺭﻫﺎ ﺍﻹﻳﺗﻳﻘﻲّ ‪ ،‬ﻳﻘﻭﻡ ﺑﺻﻘﻠﻬﺎ ﻓﻲ ﺇﻁﺎﺭ‬ ‫ﻳ ِ‬
‫ﻣﻛﺎﻧﺔ ﻫﺎﻣ ًّﺔ‪ .‬ﻓﻣﺎ ﻫﻭ‬ ‫ً‬ ‫ﺃﻧﺛﺭﻭﺑﻭﻟﻭﺟﻳﺎ ﺗﺷﻐﻝ ﻓﻳﻬﺎ ﺍﻟﺳﻳﻛﻭﻟﻭﺟﻳﺎ‬
‫ﺍﻟﻛﺎﺋﻥ ﺍﻟﺑﺷﺭﻱّ ؟ ﻭﻣ ﱠﻡ ﻳﺗﻛﻭّ ﻥ؟ ﻭﻣﺎ ﻫﻲ ﺣﺩﻭﺩ ﻣﻌﺭﻓﺗﻪ؟ ﺛ ّﻡ ﻣﺎ ﺍﻟّﺫﻱ‬
‫ﻣﺷﺎﻋﺭﻩ ﻭﻁﺑﻳﻌﺗﻬﺎ؟ ﻟﻘﺩ ﺳ ّﺧﺭ‬ ‫ِ‬ ‫ﻳﺣﺭّﻙ ﻭﺟﻭﺩﻩ؟ ﻭﻣﺎ ﺃﺻ ُﻝ‬
‫ﻭﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺍﻹﻳﺗﻳﻘﺎ ﻟﺩﺭﺍﺳ ِﺔ ﻫﺫﻩ‬ ‫ّ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﺟﺯﺃﻳﻥ ّ‬
‫ﺍﻟﺛﺎﻧﻲ‬
‫ﺍﻷﺳﺋﻠ ِﺔ‪.‬‬

‫ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟّﺗﻲ ﻳﺗﻛﻠّﻡ ﺑﻬﺎ‬‫ﺍﻟﻼﺣﻘﺔ ﺇﻟﻰ ّ‬

‫ﺳﺄﺗﻌﺭّﺽ ﻓﻲ ﺍﻟﻔﺻﻭﻝ ّ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻥ ﺍﻟ ّﺭﻏﺑﺔ ﻭﻋﻥ ﺍﻷﺣﺎﺳﻳﺱ ﻭﺍﻟﻌﻭﺍﻁﻑ‪ ،‬ﺫﻟﻙ ﺃﻥّ ﻣﺎ‬
‫ﻳﻘﻭﻟﻪ ﻋﻧﻬﺎ ﻳﻣﻛﻧﻪ ﺃﻥ ﻳﺳﺎﻋﺩﻧﺎ ﻛﺛﻳﺭﺍ ﻓﻲ ﻣﻌﺭﻓﺗﻧﺎ ﺑﺄﻧﻔﺳﻧﺎ ﻭﻓﻲ‬
‫ﻓﻬﻣﻧﺎ ﻵﻟﻳّﺎﺕ ﺍﺷﺗﻐﺎﻝ ﺟﺎﻧﺑﻧﺎ ﺍﻟﺳﻳﻛﻭﻟﻭﺟﻲّ ‪ .‬ﻏﻳﺭ ﺃ ّﻧﻲ ﺃﺭﻳﺩ ﺍﻟﺗﺄﻛﻳﺩ‬
‫ﺍﻟﻣﻼﻣﺢ ﺍﻷﺳﺎﺳﻳّﺔ ﻟﻸﻧﺛﺭﻭﺑﻭﻟﻭﺟﻳﺎ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ‬
‫ِ‬ ‫ﺃﻭّ ﻻ ﻋﻠﻰ ﺑﻌﺽ‬
‫ﺍﻟﻼﺣﻕ ﻟﺳﻳﺭﻭﺭﺓ ﺍﻟﺗﺣ ّﺭﺭ ﺍﻟّﺗﻲ ﺗﻘﻭ ُﺩ‬
‫ﺍﻟّﺗﻲ ﺗﻧﻳﺭﻧﺎ ﺧﺎﺻّﺔ ﻓﻲ ﺍﻟﻔﻬﻡ ّ‬
‫ﺍﻹﻧﺳﺎﻥ ﺇﻟﻰ ﺍﻟﻐﺑﻁ ِﺔ ﺍﻟﺗﺎ ّﻣ ِﺔ‪.‬‬
‫َ‬

‫‪١٥٢‬‬
‫ﺑﻌﺩ ﺇﻗﺎﻣﺔ ﺗﺻﻭّ ﺭ ﻭﺍﺣﺩﻱّ ﻟ‪ ،‬ﻳﻘ ّﺩﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻧﺎ ﺗﺻﻭّ ﺭً ﺍ‬
‫ﻭﺍﺣﺩ ّﻳﺎ ً ﻟﻺﻧﺳﺎﻥ ﺑﺎﻟﻘﺩﺭ ﻧﻔﺳﻪ ﻣﻥ ﺍﻟﺛﻭﺭﻳّﺔ‪ .‬ﻓﺎﻟ ّﺗﻘﻠﻳﺩ ﺍﻟﻣﺳﻳﺣﻲّ‬
‫ﺍﻟﻣﺗﺄﺛﺭ ﺑـ»ﺃﻓﻼﻁﻭﻥ« ) ﻭﻟﻛﻥ ﺑﻁﺭﻳﻘﺔ ﺃﻗ ّﻝ ﺣﺳﻣًﺎ(‪ ،‬ﻗﺎﺋ ٌﻡ ﻓﻲ‬ ‫ّ‬
‫ﺍﻟﺣﻘﻳﻘﺔ ﻋﻠﻰ ﺛﻧﺎﺋﻳّﺔ ﻓﺎﺻﻠ ٍﺔ ﺑﻳﻥ ﺍﻟﺭّﻭﺡ ﻭﺍﻟﺟﺳﺩ‪ .‬ﺃﻣّﺎ ﻋﻠﻰ ﺻﻌﻳﺩ‬
‫ﺍﻟﻔﻠﺳﻔﺔ ﻓﻘﺩ ﻗﺎﻡ » ﺩﻳﻛﺎﺭﺕ« ﺑﺎﺳﺗﻌﺎﺩﺓ ﻫﺫﻩ ﺍﻟﺛﻧﺎﺋﻳﺔ َﻭ ِﺑ َﻣ ْﻧ ِﺢ ﺃﻓﺿﻠﻳ ًّﺔ‬
‫ﻟﻠﺭّﻭﺡ ﻋﻠﻰ ﺍﻟﺟﺳ ِﺩ ﻷﻥّ ﺍﻟﺭّﻭﺡ ﻣﻥ ﻁﺑﻳﻌﺔ ﺇﻟﻬﻳّﺔ‪ ،‬ﻭﻷﻥّ ﺍﻟﺟﺳﺩ ﻣﻥ‬
‫ّ‬
‫ّﻭﺡ‪ ،‬ﻓﺈﻥّ ﺫﻟﻙ ﻳﺟﻌﻝ‬ ‫ﻁﺑﻳﻌﺔ ﻣﺎ ّﺩﻳ ٍﺔ‪ .‬ﻭﻋﻧﺩﻣﺎ ﻳﺅﺛﺭ ﺍﻟﺟﺳ ُﺩ ﻓﻲ ﺍﻟﺭ ِ‬
‫ﺍﻟﺭّﻭ َﺡ ﺗﺗﻌﺭّﺽُ ﺳﻠﺑﻳّﺎ ﻟﺗﺄﺛﻳﺭﻩ‪ ،‬ﻭﻟﻛﻥّ ﺍﻟﺭّﻭﺡ ﺗﺳﺗﻁﻳﻊ ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ‬
‫ﺃﻥ ُﺗﺳ ْﻳﻁِ َﺭ ﻋﻠﻰ ﺍﻟﺟﺳﺩ ﺑﻘﻭّ ﺓ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻛﺳﺎﺋﻕ ﺍﻟﻌﺭﺑﺔ ) ﺍﻟﺭّﻭﺡ(‬
‫ﺍﻟّﺫﻱ ﻳﻘﻭﻡ ﺑﺗﺭﻭﻳﺽ ﺧﻳﻭﻟﻪ )ﺍﻟﺟﺳﺩ( ﻭﺗﻭﺟﻳﻬﻬﺎ‪.‬‬

‫ﺃﻣّﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻬﻭ ﻳﻁﺭﺡ ﺗﺻﻭّ ﺭً ﺍ ﺁﺧﺭ ﻟﻠﻣﺳﺄﻟﺔ‪ .‬ﻓ َﻧﺎ ِﺩﺭً ﺍ ﻣﺎ‬
‫ﺑﺎﻟﻼﻫﻭﺕ‬ ‫ﻳﺳﺗﺧ ِﺩ ُﻡ ﺗﻠﻙ ﺍﻟﻛﻠﻣﺔ ﺍﻟﻼﺗﻳﻧﻳّﺔ ﺍﻷﻛﺛﺭ ﺷﻳﻭﻋﺎ ﻭﺍﻟﻣﺛﻘﻠﺔ ّ‬
‫ﻟﻠ ّﺗﻌﺑﻳﺭ ﻋﻥ »ﺍﻟﺭّﻭﺡ«‪ ،Âme, Anima :‬ﺇﺫ ﻳﻔﺿّﻝ ﻋﻠﻳﻬﺎ ﺍﻟﻛﻠﻣﺔ‬
‫ﺍﻟﻼﺗﻳﻧﻳّﺔ ‪ mens‬ﺍﻟّﺗﻲ ﺳﺗﺗﺭﺟﻡ ﺑﺩﻗّﺔ ﺃﻛﺛﺭ ﺑـ»ﺭﻭﺡ« ‪.Esprit‬‬
‫ﻭﻫﻭ ﺧﻼﻓﺎ ﻟـ»ﺩﻳﻛﺎﺭﺕ«‪ ،‬ﻻ ﻳﻧﻅﺭ ﺇﻟﻰ ﺍﻟﺭّﻭﺡ ﻭﺍﻟﺟﺳﺩ‬
‫ً‬
‫ﺣﻘﻳﻘﺔ ﻭﺍﺣﺩ ًﺓ‬ ‫ْﻥ ﻣُﺧ َﺗﻠ َﻔﻳ ِ‬
‫ْﻥ‪ ،‬ﻭﻟﻛﻥ ﺑﺎﻋﺗﺑﺎﺭﻫﻣﺎ‬ ‫ﺟﻭﻫﺭﻳ ِ‬
‫َ‬ ‫ﺑﺎﻋﺗﺑﺎﺭﻫﻣﺎ‬
‫ْﻥ ﻣﺧﺗﻠﻔﻳﻥ‪ » :‬ﺇﻥّ ﺍﻟﺭّﻭﺡ ﻭﺍﻟﺟﺳﺩ‬ ‫ﺿﺭْ َﺑﻳ ِ‬‫ُﺗﻌﺑﱢﺭ ﻋﻥ ﻧﻔﺳﻬﺎ ﻭﻓﻕ َ‬
‫ﺍﻟﻔﻛﺭ‪ ،‬ﻭ َﻁ ْﻭﺭً ﺍ‬
‫ِ‬ ‫ﺷﻲء ﻭﺍﺣﺩ‪ ،‬ﻳﺗ ّﻡ ﺗﺻﻭّ ﺭﻩ ﺗﺎﺭﺓ ﻣﻥ ﺟﻬﺔ َﻣﺣْ ِ‬
‫ﻣﻭﻝ‬
‫ﻣِﻥ ﺟﻬﺔ ﻣﺣﻣﻭﻝ ﺍﻻﻣﺗﺩﺍﺩ«)‪ .(140‬ﻧﺗﻳﺟﺔ ﺫﻟﻙ ﻫﻲ ﺃﻥّ ﺍﻟﺟﺳﻡ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ ﻧﻔﺳﻬﺎ ﻣﺛﻝ ﺍﻟﺭّﻭﺡ ﺗﻣﺎﻣﺎ‪.‬‬ ‫ﻫﻭ ﺍﻵﺧﺭ ﻳﻛﻭﻥ ﻣﻥ ّ‬
‫ْﻥ‪ .‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ‬ ‫ﻓـﺎﻟﻔﻛﺭ ﻭﺍﻻﻣﺗﺩﺍﺩ ﻣﺛﻠﻣﺎ ﺭﺃﻳﻧﺎ ّ‬
‫ﻳﻣﺛﻼﻥ ﻣﺣﻣﻭﻟﻳﻥ ﺇﻟﻬ ﱠﻳﻳ ِ‬
‫ﻓﺈ ّﻧﻪ ﺳﻳﻛﻭﻥ ﻣﻥ ﺍﻟﻌﺑﺙ ﺍﺯﺩﺭﺍ ُء ﺍﻟﺟﺳﺩ ﺃﻭ ﻣﺿﺎﻳﻘ ُﺗﻪ‪ .‬ﺇﻥّ ﻟﻠﺟﺳﺩ‬
‫‪١٥٣‬‬
‫ﺩﺭﺟﺔ ﺍﻟﻛﺭﺍﻣﺔ ﻧﻔﺳﻬﺎ ﻣﺛﻝ ﺍﻟﺭّﻭﺡ‪ .‬ﺇ ّﻧﻪ ﺃﺳﺎﺳﻲﱞ ﻟﻧﻣﻭّ ﺍﻟﺭّﻭﺡ ﻣﺛﻠﻣﺎ‬
‫ﺍﻟﺟ َﺳ ِﺩ ﻭﻧﻣﻭّ ﻩ‪ .‬ﻻ ﻧﺳﺗﻁﻳﻊ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ‬ ‫ﺃﻥّ ﺍﻟﺭّﻭ َﺡ ﺃﺳﺎﺳﻳ ٌّﺔ ﻟ ِﺣ ْﻔﻅِ َ‬
‫ُﺽ َﺑﻳْﻧﻬﻣﺎ ﻭﻻ ﻛﺫﻟﻙ ﺃﻥ ﻧﻔﺻِ َﻝ ﺑﻳﻧﻬﻣﺎ‪ .‬ﺇ ّﻧﻬﻣﺎ ﻳﺷﺗﻐﻼﻥ‬ ‫ﺇﻗﺎﻣ َﺔ َﺗﻌﺎﺭ ٍ‬
‫ﻣﻌًﺎ ]ﺑﺎﻟ ّﺗﺳﺎﻭﻕ[ ﻷ ّﻧﻬﻣﺎ ﻟﻳﺳﺎ ﺳﻭﻯ ﻭﺟ َﻬﻳْﻥ ﻟﻠﺣﻘﻳﻘﺔ ﻧﻔﺳﻬﺎ‪ .‬ﻓﺎﻟﺭّﻭﺡ‬
‫ﺍﻟﺗﻌﺑﻳﺭ ﺍﻟﻣﺎﺩﻱّ‬‫َ‬ ‫ﻫﻲ ﺍﻟ ّﺗﻌﺑﻳﺭ ﺍﻟﻔﻛﺭﻱّ ﻋﻥ ﺍﻟﺟﺳﺩ ﺍﻟّﺫﻱ ّ‬
‫ﻳﻣﺛﻝ ﺑﺩﻭﺭﻩ‬
‫ﻋﻥ ﺍﻟﺭّﻭﺡ‪َ .‬ﺗﺣﺻُﻝ ﻛ ّﻝ ﻣﻌﺭﻓ ٍﺔ ﻟﻠ َﻣﺭْ ِء ﺑﺫﺍﺗﻪ ﻭﺑﺭﻭﺣﻪ ﻋﺑﺭ‬
‫ﺍﻟﺟﺳﺩ‪ .‬ﻭﻫﻧﺎ ﻧﻠﺗﻘﻲ ﺑﻣﺎ ﻛﺎﻥ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺷﺭﺣﻪ ﻓﻲ ﺍﻟﺭﺳﺎﻟﺔ‬
‫ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﺎﻟﻣﻌﺭﻓﺔ ﺍﻟﻧﺑﻭﻳّﺔ‪ :‬ﺇ ّﻧﻬﺎ ﺗﻧﺷﺄ‬
‫ﻭﺍﻟﻣﺯﺍﺝ‬
‫ِ‬ ‫ﺩﺍﺋﻣﺎ ﻓﻲ ﻋﻼﻗﺔ ﺑﺎﻟﺧﻳﺎﻝ ﻭﺑ َﻣﻠَ َﻛ ِﺔ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺣﺳّﻲّ‬
‫ﻭﺍﻟ ّﺗﺟﺭﺑ ِﺔ ﺍﻟﺟﺳﺩﻳّﺔ ﻟﻠ ّﻧﺑﻲ‪ .‬ﻭﺍﻷﻣﺭ ﻧﻔﺳﻪ َﻳﺣﺻُﻝ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻛ ّﻝ‬
‫ﺻ َﻝ‬ ‫ﻣ ّﻧﺎ‪ :‬ﻧﺣﻥ ُﻧ َﻘ ﱢﺩ ُﺭ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﺟﺳﺩِﻧﺎ ﺃﻥّ ﺍﻹﺩﺭﺍﻙ ﺍﻟّﺫﻱ َﺣ ُ‬
‫ﻟﺩﻳﻧﺎ ﻟﻠﻌﺎﻟﻡ‪ ،‬ﻭﺍﻷﻓﻛﺎﺭ ﺍﻟّﺗﻲ ﺗﻧﺑﻊ ﻣﻥ ﺫﻟﻙ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻳﺭﺗﺑﻁﺎﻥ‬
‫ﻳﺗﺄﺛﺭ َﻋﺑ َْﺭ َﻫﺎ ﺑﺎﻟﻌﺎﻟﻡ‬ ‫ﺑﺎﻟﻁﺭﻳﻘﺔ ﺍﻟّﺗﻲ ﻳﺗﻛﻭّ ﻥ ﺑﻬﺎ ﺟﺳﺩﻧﺎ ﻭﺍﻟّﺗﻲ ّ‬ ‫ّ‬
‫ﺎﺭ‬ ‫ﻓﻛﺭ ﺍﻟﻔﻼﺳﻔ ِﺔ ﺍﻟﻛ َﺑ ِ‬
‫َ‬ ‫ﺕ ﻣﻥ ﻣﻼﺣﻅﺔ ﺃﻥّ‬ ‫ﺍﻟﺧﺎﺭﺟﻲّ ‪ .‬ﻭﻟﻘﺩ ُﺩ ِﻫ ْﺷ ُ‬
‫ﻳﺣﻣ ُﻝ َﺧ ْﺗ َﻡ ﺣﺳﺎﺳﻳّﺗﻬﻡ ﺍﻟﺟﺳﻣﻳّﺔ‪ .‬ﻓﻣﻥ ﺍﻟﻣﺭ ّﺟﺢ ﺃﻥّ ﻓﻠﺳﻔﺔ‬
‫»ﺷﻭﺑﻧﻬﺎﻭﺭ« ‪ Schopenhauer‬ﺍﻟﺗﺷﺎﺅﻣﻳّﺔ ﻣُﺭ َﺗ ِﺑ َﻁ ٌﺔ ﺑﺣﺎﻟﺗِﻪ‬
‫ﺍﻟﻔﻛﺭ‬‫َ‬ ‫ﺷﺔ ﻭﺑﺎﻟﻘﻠﻕ ﺍﻟّﺫﻱ ﻛﺎﻥ ﻳﺷﻌﺭ ﺑﻪ‪ ،‬ﻣﺛﻠﻣﺎ ﺃﻥّ‬ ‫ﺍﻟﺻ ّﺣﻳّﺔ ﺍﻟﻬ ّ‬
‫ﺍﻟﻣُﺗﻔﺎ ِﺋ َﻝ ﻟﺩﻯ » ﻣﻭﻧﺗﺎﻧﻲ« ﻣﺭﺗﺑﻁ ﺑﻘﻭّ ﺗﻪ ﺍﻟﺟﺳﻣﻳّﺔ ﻭﺑﺣﻳﺎﺗﻪ‬
‫ﺍﻟﺑﻬﻳﺟﺔ‪.‬‬

‫ﻟﻧﺩﻗّ ْﻕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﺳﺗﻭﻯ ﺑﺎﻟﻘﻭﻝ ﺇﻥّ »ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﻌﻧﻲ ﺑﺎﻟﺟﺳ ِﺩ‬

‫ﺍﻟﺟﺳ َﺩ ﺍﻟﻔﻳﺯﻳﺎﺋﻲﱠ ﻓﻘﻁ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻳﻌﻧﻲ ﺍﻟﺟﺳﻣﻳّﺔ ‪ Corporéité‬ﻓﻲ‬
‫ﻛ ّﻝ ﺃﺑﻌﺎﺩِﻫﺎ ﺍﻟﻔﻳﺯﻳﺎﺋﻳّﺔ ﻭﺍﻟﺣﻭﺍﺳﻳّﺔ ‪ Sensorielle‬ﻭﺍﻟﻌﺎﻁﻔﻳّﺔ‬
‫‪١٥٤‬‬
‫ﻭﺍﻻﻧﻔﻌﺎﻟﻳّﺔ‪ .‬ﻗﺩ ﻳﻛﻭﻥ ﻟﻧﺎ ﺗﻛﻭﻳﻥٌ ﻓﻳﺯﻳﺎﺋﻲﱞ ﺿﻌﻳﻑٌ )ﺑﺳﺑﺏ ﻋﺎﻫ ٍﺔ ﻣّﺎ‬
‫ﻣﺛﻼ(‪ ،‬ﻭﻟﻛﻥ ﺗﻛﻭﻥ ﻟﻧﺎ ﻗﺩﺭﺓٌ ﺟﺳﻣﻳ ٌّﺔ ﻛﺑﻳﺭﺓٌ ﺑﻔﺿﻝ َﺯ َﺧ ِﻡ ﺭﻏﺑﺎﺗﻧﺎ‬
‫ﻭﻋﻭﺍﻁﻔﻧﺎ ﻭﻗﺩﺭﺍﺗﻧﺎ ﺍﻹﻧﺳﺎﻧ ّﻳ ِﺔ‪ .‬ﻭﻋﻧﺩﻣﺎ ﻳﻛﻭﻥ ﺍﻟﺟﺳ ُﺩ ﻣﺭﻳﺿًﺎ‪ ،‬ﻓﺈ ّﻧﻪ‬
‫ﻻ ﻳﺗﻭﺟّﺏُ ﻣﻌﺎﻟﺟﺔ ﺍﻷﻋﺿﺎء ﻓﻘﻁ‪ ،‬ﺑﻝ ﻳﺟﺏ ﺍﻻﻫﺗﻣﺎﻡ ﺃﻳﺿﺎ‬
‫ﺑﺎﻟﻌﻭﺍﻁِ ﻑِ ﻭﺑﺟﺎﻧﺑﻧﺎ ﺍﻻﻧﻔﻌﺎﻟﻲّ ‪ .‬ﻟﺫﻟﻙ ﻧﺭﻯ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳُﻁﺎﻟﺏ‬
‫ﺑﺈﺷﺑﺎﻉ ﺍﻟﺟﺳﺩ ﻭﺑﺎﻟﻌﻧﺎﻳﺔ ﺑﻪ ﻭﺯﻳﺎﺩﺓ ﻗﺩﺭﺗﻪ ﻓﻲ ﻛ ّﻝ ﺃﺑﻌﺎﺩﻩ‪:‬‬
‫»ﺍﻻﻧﺗﻔﺎﻉ ﺑﺎﻷﺷﻳﺎء ﻭﺍﻟﺗﻣ ّﺗﻊ ﻗﺩﺭ ﺍﻹﻣﻛﺎﻥ ﺑﺫﻟﻙ‪ ،‬ﺫﻟﻙ ﻫﻭ ﻣﺎ ﻳﻠﻳﻕ‬
‫ﺑﺎﻹﻧﺳﺎﻥ ﺍﻟﺣﻛﻳﻡ‪.‬‬
‫ﺇﻥّ ﻣﺎ ﻳﻠﻳﻕ ﺑﺎﻹﻧﺳﺎﻥ ﺍﻟﺣﻛﻳﻡ ﻫﻭ ﻓﻲ ﺭﺃﻳﻲ ﺍﻟﻌﻧﺎﻳ ُﺔ ﺑﻘﺩﺭﺍﺗﻪ‬
‫ﺑﺎﻋﺗﺩﺍﻝ‪،‬‬
‫ٍ‬ ‫ﻭﺇﺻﻼﺣُﻬﺎ ﺑﻔﺿﻝ ﺃﻏﺫﻳﺔ ﻭﻣﺷﺭﻭﺑﺎﺕ ﻣُﻧﻌﺷﺔ ﻳﺗﻧﺎﻭﻟﻬﺎ‬
‫ﻭﻛﺫﻟﻙ ﺑﻔﺿﻝ ﺍﻟﻌﻁﻭﺭ ﻭﺳﺣﺭ ﺍﻟ ّﻧﺑﺎﺗﺎﺕ ﺍﻟﺧﺿﺭﺍء ﻭﺍﻟﺣﻠﻲّ‬
‫ﻭﺍﻟﻣﻭﺳﻳﻘﻰ ﻭﺃﻟﻌﺎﺏ ﺍﻟﺟﻣﺑﺎﺯ ﻭﺣﺿﻭﺭ ﺍﻟﺣﻔﻼﺕ‪ ،‬ﺇﻟﺦ‪ ،‬ﺃﻱ ﻛ ّﻝ ﻣﺎ‬
‫ﻳﺗﺳ ّﻧﻰ ﻷﻱّ ﻛﺎﻥ ﺃﻥ ﻳﻧﺗﻔﻊ ﺑﻪ ﻣﻥ ﺩﻭﻥ ﺇﻟﺣﺎﻕ ﺍﻟﺿّﺭﺭ‬
‫ﺑﺎﻵﺧﺭﻳﻥ«)‪.(141‬‬

‫ﻧﻛﻭﻥ ﺑﺫﻟﻙ‪ ،‬ﻭﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ‪ ،‬ﻋﻠﻰ ﻁﺭﻓﻲ ﻧﻘﻳﺽ ﻣﻥ ﺫﻟﻙ‬

‫ﺍﻟﻁﺏّ ﺍﻟّﺫﻱ ﻳﺭﺗﻛﺯ ﻋﻠﻰ ﺭﺅﻳﺔ ﻋﺿﻭﻳّﺔ ﻭﻣﻳﻛﺎﻧﻳﻛﻳّﺔ ﺧﺎﻟﺻﺔ‬
‫ﻟﻠﺟﺳﺩ‪ ،‬ﻭﻣﻥ ﻧﺯﻋ ٍﺔ ﺭﻭﺣﺎﻧ ّﻳ ٍﺔ ُﺯﻫﺩﻳّﺔ ﺗﻘﺗﺿﻲ ﻣﺿﺎﻳﻘﺔ ﺍﻟﺟﺳﺩ‬
‫ﻭﺍﺯﺩﺭﺍ َءﻩ ﻭﺗﺟﺎﻫُﻠﻪ ﻣﻥ ﺃﺟﻝ ﺯﻳﺎﺩﺓ ﻗﺩﺭﺓ ﺍﻟﺭّﻭﺡ‪ .‬ﻭﺗﻛﻭﻥ ﻟﻬﺫﻩ‬
‫ﺍﻟﺭّﺅﻳﺔ‪ ،‬ﻻ ّﺗﺣﺎ ٍﺩ ﺟﻭﻫﺭﻱﱟ )‪ (142‬ﺑﻳﻥ ﺍﻟﺟﺳﺩ ﻭﺍﻟﺭّﻭﺡ‪ ،‬ﻧﺗﺎﺋ ُﺞ ﻋﻠﻰ‬
‫ﻛ ّﻝ ﺍﻟﻣﺟﺎﻻﺕ‪ :‬ﻣﻥ ﺍﻟﻁﺏّ ﺇﻟﻰ ﺍﻟﻣﻣﺎﺭﺳﺔ ﺍﻟﺭﻭﺣﺎﻧﻳّﺔ‪ ،‬ﻭﻟﻛﻥ ﺃﻳﺿﺎ‬
‫ﻋﻠﻰ ﺣﻳﺎﺗﻧﺎ ﺍﻟﻳﻭﻣﻳّﺔ ﻭﻋﻼﻗﺗﻧﺎ ﺑﺎﻵﺧﺭﻳﻥ‪.‬‬

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‫ﻻ ﻳﻧﻔﻲ » ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺟﻭ َﺩ ﺿﺭﺏ ﻣﻥ ﺍﻟﺛﻧﺎﺋﻳّﺔ ﻓﻳﻧﺎ‪ ،‬ﻭﻟﻛﻥّ ﻫﺫﻩ‬
‫ﻅﻥ ﺫﻟﻙ » ﺩﻳﻛﺎﺭﺕ« ﻭﺍﻷﺧﻼﻗﻭﻳّﻭﻥ‬ ‫ﺍﻟﺛﻧﺎﺋﻳّﺔ ﻻ ﺗﺗﻧ ّﺯﻝ‪ ،‬ﻣﺛﻠﻣﺎ ّ‬
‫ﺍﻟﻣﺳﻳﺣﻳّﻭﻥ‪ ،‬ﺑﻳﻥ ﺍﻟﺟﺳﺩ ﻭﺍﻟﺭّﻭﺡ ﻭﺑﻳﻥ ﺍﻟﻌﻘﻝ ﻭﺍﻻﻧﻔﻌﺎﻻﺕ‪ ،‬ﺑﻝ‬
‫ﺑﻳﻥ ﺍﻟﻐﺑﻁﺔ ‪ Joie‬ﻭﺍﻟﺣﺯﻥ‪ .Tristesse‬ﻓﺎﻻﻧﻘﺳﺎﻡ ﺍﻷﺳﺎﺳﻲّ ﻓﻲ‬
‫ﺻﻣﻳﻡ ﺍﻟﻛﺎﺋﻥ ﺍﻟﺑﺷﺭﻱّ ﻻ ﻳﻔﺻﻝ ﺑﻳﻥ ﺟﺯﺃﻳﻥ ﻣﻥ ﻛﻳﺎﻧﻪ‪ ،‬ﻭﺇ ّﻧﻣﺎ ﻫﻭ‬
‫ْﻥ ﻣﻥ ﺍﻻﻧﻔﻌﺎﻻﺕ‪ :‬ﺍﻟﻐﺑﻁﺔ ﻭﺍﻟﺣﺯﻥ‪ ،‬ﺍﻟّﻠﺫﺍﻥ‬ ‫ﻳﻔﺻﻝ ﺑﻳﻥ ﺻِ ْﻧ َﻔﻳ ِ‬
‫ﺷﻌﻭﺭﻳﻥ ﺍﻷﺳﺎﺳﻳّﻳﻥ‪ .‬ﻭﻟﻛﻥ ﻟﻣﺎﺫﺍ‬ ‫ﻳﻌﺗﺑﺭﻫﻣﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻣﺛﺎﺑﺔ ﺍﻟ ّ‬
‫ﻳﻭﻟﻲ »ﺳﺑﻳﻧﻭﺯﺍ« ﻫﺫﻩ ﺍﻟ ّﺩﺭﺟﺔ ﻣﻥ ﺍﻷﻫﻣﻳﺔ ﻟﻠﻐﺑﻁﺔ ﻭﺍﻟﺣﺯﻥ؟‬

‫ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺍﻹﻳﺗﻳﻘﺎ ﺃﺣﺩ‬ ‫ﺗﻣﺛﻝ ﺍﻟﻘﺿﻳّﺔ ﺍﻟﺳّﺎﺩﺳﺔ ﻣﻥ ﺍﻟﻛﺗﺎﺏ ّ‬

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‫ﺍﻟﻣﻔﺎﺗﻳﺢ ﺍﻟﺭﺋﻳﺳﻳّﺔ ﻟﻠﻣﺫﻫﺏ ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ ‪ » :‬ﻳﺳﻌﻰ ﻛ ّﻝ ﺷﻲء‬
‫ُﻣﺛﻝ‬ ‫ﺑﻣﻭﺟﺏ ﻗﺩﺭﺗﻪ ﻋﻠﻰ ﺍﻟﻭﺟﻭﺩ ﺇﻟﻰ ﺍﻟﺑﻘﺎء ﻣﻭﺟﻭﺩﺍ«)‪ .(143‬ﻭﻳ ّ‬
‫ﻫﺫﺍ ﺍﻟﺟﻬﺩ ‪ ) Effort‬ﻛﻭﻧﺎﺗﻭﺱ‪ Conatus‬ﺑﺎﻟﻼّﺗﻳﻧﻳّﺔ( ﻗﺎﻧﻭ ًﻧﺎ ﻛﻭﻧﻳّﺎ‬
‫ﻟﻠﺣﻳﺎﺓ‪ ،‬ﻭﻫﻭ ﻣﺎ ﺳﺗﺛﺑﺗﻪ ﺍﻟﺑﻳﻭﻟﻭﺟﻳﺎ ﺍﻟﻣﻌﺎﺻﺭﺓ‪ .‬ﻓﻘﺩ ﺧﺻّﺹ ﻋﺎﻟﻡ‬
‫ﻋﻣﻼ‬‫ً‬ ‫ﺍﻷﻋﺻﺎﺏ » ﺃﻧﻁﻭﻧﻳﻭ ﺩﻣﺎﺯﻳﻭ« ‪Antonio Damasio‬‬
‫ﺣﻕ‪ ،‬ﺍﻟﻐﺑﻁﺔ ﻭﺍﻟﺣﺯﻥ‪،‬‬ ‫ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻌﻧﻭﺍﻥ‪ :‬ﺳﺑﻳﻧﻭﺯﺍ ﻛﺎﻥ ﻋﻠﻰ ّ‬
‫ﺃﻭ ﺍﻟﻌﻘﻝ ﺍﻟﻣﺣﺭّﻙ ﻟﻠﻌﻭﺍﻁﻑ ‪Spinoza avait raison, joie‬‬
‫‪ ،et tristesse, le cerveau des émotions‬ﻛﺗﺏ ﻓﻳﻪ‪:‬‬
‫ﺳﻕ ﺍﻟﻌﺿﻭﻱﱠ ﺍﻟﺣﻲﱠ ﻣﺑﻧﻲﱞ ﺑﺎﻟﻭﺟﻪ ﺍﻟّﺫﻱ ﻳﺣﻔﻅ ﻓﻳﻪ ﺍﻧﺳﺟﺎﻡ‬ ‫»ﺇﻥّ ﺍﻟ ّﻧ َ‬
‫ِﺑ ْﻧﻳﺎ ِﺗ ِﻪ ﻭﻭﻅﺎﺋﻔﻪ ﻓﻲ ﻣﻭﺍﺟﻬﺔ ﺍﻟﻣﺧﺎﻁﺭ ﺍﻟﻌﺩﻳﺩﺓ ﺍﻟﻣُﻬ ّﺩﺩﺓ‬
‫ﻧﺳﻕ ﻋﺿﻭﻱّ‬ ‫ٍ‬ ‫ﻟﻠﺣﻳﺎﺓ«)‪ .(144‬ﻭﻳﻼﺣﻅ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥّ ﻛ ّﻝ‬
‫ﻛﻣﺎﻝ‬
‫ٍ‬ ‫ﻳﺟﺗﻬﺩ ﺑﺻﻔﺔ ﻁﺑﻳﻌﻳّﺔ ﺗﻣﺎﻣﺎ ﻛﻲ ﻳﻧﻣﻭ ﻭﻳﻛﺑﺭ ﻭﻳﺻﻝ ﺇﻟﻰ‬
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 ‫ﺃﻛﺑﺭ‪ ،‬ﻭﻫﻭ ﺑﻬﺫﺍ ﻳﻬﺩﻑ ﺇﻟﻰ ﻣﺿﺎﻋﻔﺔ ﻗﺩﺭﺗﻪ‪ .‬ﻭﻟﻛﻥّ ﺟﺳﻣﻧﺎ‬
‫ﻳﺗﺄﺛﺭﺍﻥ ﺑﻛﺛﻳﺭ ﻣﻥ ﺍﻷﺟﺳﺎﻡ ﻭﺍﻷﻓﻛﺎﺭ ﺍﻷﺧﺭﻯ ﺍﻵﺗﻳﺔ ﻣﻥ‬ ‫ﻭﺭﻭﺣﻧﺎ ّ‬
‫ﺍﻟﻌﺎﻟﻡ ﺍﻟﺧﺎﺭﺟﻲّ ‪ .‬ﻫﺫﻩ » ﺍﻻﻧﻔﻌﺎﻻﺕ« ) ‪Affections affectio‬‬
‫ﺑﺎﻟﻼﺗﻳﻧﻳّﺔ( ﻟﻳﺳﺕ ﺳﻠﺑﻳ ًّﺔ ﺿﺭﻭﺭ ًﺓ‪ :‬ﺇ ّﻧﻬﺎ ﺗﺳﺗﻁﻳﻊ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ‬ ‫ّ‬
‫ﺃﻥ َﺗﺿُﺭﱠ ﺑﻧﺎ ﻭ ُﺗﺿﻌِﻔﻧﺎ ﻣﺛﻠﻣﺎ ﻳُﻣﻛﻧﻬﺎ ﺇﻋﺎﺩ َﺓ ﺇﺣﻳﺎﺋِﻧﺎ ﻭﺇﻧﻣﺎﺋِﻧﺎ‪ .‬ﻓﺗﺄ ّﻣ ُﻝ‬
‫ﺟﺳﻡ ﺧﺎﺭﺟﻲﱟ ﻳُﻧﻌِﺵُ ﺣﻳﺎ َﺗﻧﺎ‪.‬‬ ‫ﺟﻣﻳﻝ ﻣﺛﻼ‪ ،‬ﻳ ّ‬
‫ُﻣﺛﻝ ﻟﻘﺎ ًء ﻣﻊ‬ ‫ٍ‬ ‫ﻣﺷﻬﺩ‬
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‫ﺟﺎﺭﺡ ﻟ َﻧﺎ ﻟﻘﺎ ًء ﻣﻊ ﻓﻛﺭ ٍﺓ ُﺗﺅﻟﻣﻧﺎ‪.‬‬ ‫ٍ‬ ‫ﻛﻼﻡ‬
‫ٍ‬ ‫ﻭﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ‪ ،‬ﻳُﻣﺛﻝ ﺳﻣﺎ ُﻉ‬
‫ﻭﻓﻲ ﻛ ّﻝ ﻣﺭّﺓ ﻳﺗﻧﺎﻏﻡ ﻓﻳﻬﺎ ﺍﻟﻠّﻘﺎء ﺑﻔﻛﺭﺓ ﺃﻭ ﺑﺟﺳﻡ ﺧﺎﺭﺟﻲّ ﻣﻊ‬
‫ﻁﺑﻳﻌﺗﻧﺎ‪ ،‬ﻳﺯﻳﺩ ﻫﺫﺍ ﺍﻟﻠّﻘﺎء ﻣﻥ ﻗﺩﺭﺗﻧﺎ‪ .‬ﻭﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﻛ ﱡﻝ ﻣﺎ ﻛﺎﻥ‬
‫ﻣﻧﺳﺟﻡ ﻣﻊ ﻁﺑﻳﻌﺗﻧﺎ ﻓﺈ ّﻧﻪ ُﻳ ْﻧﻘِﺹُ ﻣﻥ ﺗﻠﻙ ﺍﻟﻘﺩﺭﺓ‪ .‬ﻭﻳُﻼﺣﻅ‬ ‫ٍ‬ ‫ﻏﻳﺭ‬
‫ﺷﻌﻭﺭ‬ ‫ٍ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻳﺿﺎ ﺃﻥّ ﻣﺿﺎﻋﻔ َﺔ ﻗﺩﺭﺗِﻧﺎ َﻳﺗﺭﺍ َﻓ ُﻕ ﻣﻊ‬
‫‪ (Sentiment (affectus‬ﺑﺎﻟﻼﺗﻳﻧﻳﺔ‪ ،‬ﻭﻫﻭ ﻣﺎ ﺃُﺗﺭﺟﻣﻪ ﻫﻧﺎ ﻣﻥ‬
‫ﺩﻭﻥ ﺗﻣﻳﻳﺯ ﺑـ ‪ Affect‬ﺃﻭ ) ‪ (Sentiment‬ﺑﺎﻟﻐﺑﻁﺔ ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ‪،‬‬
‫ﺷﻌﻭﺭ ﺑﺎﻟﺣﺯﻥ‪ » .‬ﺇﻥّ‬ ‫ٍ‬ ‫ُ‬
‫ﻳﺗﺭﺍﻓﻕ ﻣﻊ‬ ‫ﻧﻘﺎﺹ ﻣﻧﻬﺎ‬
‫َ‬ ‫ﺍﻹ‬
‫ﻓﻲ ﺣﻳﻥ ﺃﻥّ ِ‬
‫ﺍﻟﻛﻣﺎﻝ ﺇﻟﻰ‬ ‫ِ‬ ‫ﺍﻟﻐﺑﻁﺔ ‪ -‬ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ‪ -‬ﻫﻲ ﺍﻟﻣﺭﻭ ُﺭ ﻣﻥ ﺩﺭﺟﺔ ﺃﻗ ّﻝ ﻣﻥ‬
‫ﻛﻣﺎﻝ‬‫ٍ‬ ‫ﺃﺭﻓﻊ«‪ .‬ﻣﺛﻠﻣﺎ ﺃﻥّ » ﺍﻟﺣﺯﻥ ﻫﻭ ﺍﻟﻣﺭﻭﺭ ﻣﻥ ﺩﺭﺟ ِﺔ‬ ‫َ‬ ‫ﺩﺭﺟ ٍﺔ‬
‫ﺃﺭﻓﻊ ﺇﻟﻰ ﺩﺭﺟ ٍﺔ ﺃﻗ ﱠﻝ«)‪ .(145‬ﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﺗﻛﻭﻥ ﺍﻟﻐﺑﻁ ُﺔ ﻫﻲ‬ ‫َ‬
‫ﺍﻻﻧﻔﻌﺎ َﻝ‪ Affect‬ﺍﻷﺳﺎﺳﻲّ ﺍﻟّﺫﻱ ﻳُﺭﺍﻓﻕ ﻛ ّﻝ ﺯﻳﺎﺩﺓ ﻓﻲ ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ‬
‫ﺍﻟﻔﻌﻝ‪ ،‬ﻣﺛﻠﻣﺎ ﺃﻥّ ﺍﻟﺣﺯﻥ ﻫﻭ ﺍﻻﻧﻔﻌﺎﻝ ﺍﻷﺳﺎﺳﻲّ ﺍﻟّﺫﻱ ﻳﺭﺍﻓﻕ ﻛ ّﻝ‬
‫ﺗﻧﺎﻗﺹ ]ﺗﺭﺍﺟﻊ[ ﻟﻘﺩﺭﺗِﻧﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻝ‪ .‬ﺇﻥّ ﻫﺩﻑ ﺍﻹﻳﺗﻳﻘﺎ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ‬
‫ﻳﺗﻣﺛﻝ ﻣﻧﺫ ﺍﻟﺑﺩﺍﻳﺔ ﻓﻲ ﺗﻧﻅﻳﻡ ﺍﻟﻣﺭ ِء ﻟﺣﻳﺎﺗِﻪ ﺑﻔﺿﻝ ﺍﻟﻌﻘﻝ ﻣﻥ ﺃﺟﻝ‬ ‫ّ‬
‫ﺍﻟﺣ ّﺩ ﻣﻥ ﺍﻟﺣﺯﻥ ﻭﺯﻳﺎﺩﺓ ﺍﻟﻐﺑﻁﺔ ﻭﺻﻭﻻ ﺇﻟﻰ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ‬
‫ﺍﻟﺑﻬﺟﺔ ‪.Béatitude suprême‬‬

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‫ﻋﻧﺩﻣﺎ ﺃﻗﻭﻝ » ﺑﻔﺿﻝ ﺍﻟﻌﻘﻝ« » ‪ ،«Grace à la raison‬ﻓﺄﻧﺎ‬
‫ﺃﻋﻧﻲ ﺟﻳّﺩﺍ ﻣﺎ ﺃﻗﻭﻝ‪ ،‬ﻷﻥّ ﺍﻟﺳّﻌﻲ ﺇﻟﻰ ﺯﻳﺎﺩﺓ ﻗﺩﺭﺗﻧﺎ ﺍﻟﺣﻳﻭﻳّﺔ‬
‫ﻭﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻝ‪ ،‬ﻭﻣﻥ ﺛﻣّﺔ ﺇﻟﻰ ﺍﻟﻐﺑﻁﺔ ﺍﻟّﺗﻲ ﺗﻧﺑﻊ ﻣﻧﻪ‪ ،‬ﻳﻛﻭﻥ‬
‫ﻁﺑﻳﻌﻳّﺎ ﻭﻛﻭﻧﻳّﺎ ﻓﻲ ﻧﻅﺭ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻓﻔﻲ ﺣﻳﻥ ﻳﺳﻌﻰ ﺍﻟﺟﺎﻫ ُﻝ‬
‫ﺇﻟﻰ ﺫﻟﻙ ﺑﻭﺍﺳﻁﺔ ﺧﻳﺎﻟِﻪ ﻭﻣﻌﺭﻓ ٍﺔ ﺟﺯﺋ ّﻳ ٍﺔ ﺑﺎﻷﺷﻳﺎ ِء‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ‬
‫ﻣﻌﺭﻓﺔ » ﻏﻳﺭ ﻣﻁﺎﺑﻘﺔ« ‪ ،inadéquate‬ﻓﺈﻥّ ﺍﻟﺣﻛﻳﻡ ﻳﺳﻌﻰ ﺇﻟﻰ‬
‫ً‬
‫ﻣﻁﺎﺑﻘﺔ«‬ ‫ً‬
‫ﻣﻌﺭﻓﺔ »‬ ‫ﺍﻻﺭﺗﻘﺎء ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ ﺍﻟّﺫﻱ َﻳ َﻬ ُﺑ ُﻪ‬
‫‪ adéquate‬ﺑﺎﻷﺷﻳﺎء‪ .‬ﻳﻣﻳّﺯ » ﺳﺑﻳﻧﻭﺯﺍ« ﺇﺫﻥ ﺑﻳﻥ ﺻﻧﻔﻳﻥ‬
‫ﺃﺳﺎﺳﻳّﻳﻥ ﻣﻥ ﺍﻟﻣﻌﺭﻓﺔ ﺗﻛﻭﻥ ﻟﻬﻣﺎ ﻧﺗﺎﺋﺞ ﻋﻣﻠﻳّﺔ ﺣﺎﺳﻣﺔ‪ .‬ﺍﻟﺻّﻧﻑ‬
‫ﺍﻷﻭّ ﻝ ﻳﺗﺄ ّﺗﻰ ﻓﻘﻁ ﻣﻥ ﻣﺻﺎﺩﻓﺔ ‪ rencontre‬ﺍﻷﺟﺳﺎﻡ ﻭﺍﻷﻓﻛﺎﺭ‬
‫ﺗﺅﺛﺭ ﻋﻠﻰ ﺟﺳﻣﻧﺎ ﻭﺭﻭﺣﻧﺎ‪ .‬ﻓﻬﺫﻩ ﺍﻟﻣﺻﺎﺩﻓﺔ ُﺗﺣﺩِﺙ‬ ‫ﺍﻟﺧﺎﺭﺟﻳّﺔ ﺍﻟّﺗﻲ ّ‬
‫]ﻓﻳﻧﺎ[ ﺻﻭﺭً ﺍ ‪ images‬ﻻ ﺗ ّﺗﻔﻕ ﻣﻊ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻣﻭﺿﻭﻋﻲّ ﻭﻟﻛﻥ ﻣﻊ‬
‫ﺍﻟﺗﻣﺛﻝ ‪ représentation‬ﺍﻟّﺫﻱ ُﻧﻛﻭﱢ ُﻧ ُﻪ ﻋﻧﻪ‪ .‬ﻭﻫﻧﺎ ﻳﺻﻑ‬ ‫ّ‬
‫ﺑﺎﻟﺫﺍﺕ ﻭﺍﻟﻌﺎﻟﻡ‪ ،‬ﺍﻟّﺗﻲ ﺗﻧﺑﻊ ﻣﻥ ﺗﻠﻙ ﺍﻟﺻّﻭﺭ‪،‬‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻣﻌﺭﻓﺔ ّ‬
‫ﺑـ»ﻏﻳﺭ ﺍﻟﻣﻁﺎﺑﻘﺔ« )ﺧﺎﻁﺋﺔ‪ ،‬ﻧﺎﻗﺻﺔ‪ ،‬ﻣﺑﺗﻭﺭﺓ(‪.‬‬
‫ﺫﻟﻙ ﻫﻭ ﺍﻟﺻّﻧﻑ ﺍﻷﻭّ ﻝ ﻣﻥ ﺍﻟﻣﻌﺭﻓﺔ‪ :‬ﺇ ّﻧﻪ ﺍﻟﺭّﺃﻱ ‪ opinion‬ﺍﻟّﺫﻱ‬
‫ﺑﺎﻟﺗﻣﺛﻝ ﺍﻟﺧﻳﺎﻟﻲّ ﻭﺍﻟﻣﻧﻘﻭﺹ ﺍﻟّﺫﻱ ﻟﻧﺎ‬ ‫ّ‬ ‫ﻧﻘ ّﺩﻣﻪ ﻋﻥ ﺷﻲء ﻣّﺎ ﻣﺭﺗﺑﻁ‬
‫ﻋﻧﻪ‪ .‬ﻭﻟﻛﻥ ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﺗﺟﺎﻭﺯ ﻫﺫﺍ ﺍﻟﻣﺳﺗﻭﻯ ﺍﻟﻣﻧﻘﻭﺹ ﻣﻥ‬
‫ﺍﻟﻣﻌﺭﻓﺔ ﺑﻔﺿﻝ ﻧﻣﻭّ ﺍﻟﻌﻘﻝ ﺍﻟّﺫﻱ ﻳﺭﺗﻛﺯ ﻋﻠﻰ » ﺍﻷﻓﻛﺎﺭ ﺍﻟﻣﺷﺗﺭﻛﺔ‬
‫ﺑﻳﻥ ﻛ ّﻝ ﺍﻟﺑﺷﺭ‪ ،‬ﺫﻟﻙ ﺃﻥّ ﻛ ّﻝ ﺍﻷﺟﺳﺎﻡ ﺗﺷﺗﺭﻙ ﻓﻲ ﺑﻌﺽ ﺍﻷﺷﻳﺎء‬
‫ﺍﻟﺟﻣﻳﻊ ﺑﻁﺭﻳﻘ ٍﺔ ﻣﻁﺎﺑﻘﺔٍ‪،‬‬
‫ِ‬ ‫ﺍﻟّﺗﻲ ﻳﺟﺏ ﺃﻥ ﻳﺗ ّﻡ ﺇﺩﺭﺍﻛﻬﺎ ﻣﻥ ِﻗ َﺑ ِﻝ‬
‫ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﺑﺻﻔ ٍﺔ ﻭﺍﺿﺣ ٍﺔ ﻭﻣﺗﻣﻳّﺯ ٍﺓ«)‪ .(146‬ﻭﺑﻣﺎ ﺃﻥّ ﻫﺫﻩ‬
‫ﺍﻷﻓﻛﺎﺭ ﺍﻟﻣﺷﺗﺭﻛﺔ ﺑﻳﻥ ﻛ ّﻝ ﺍﻟﺑﺷﺭ‪ ،‬ﺃﻱ ﻫﺫﻩ ﺍﻷﻓﻛﺎﺭ ﺍﻟﻣﻁﺎﺑﻘﺔ‬
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 ‫ﻔﺔ ّ‬
‫ﺑﺗﻣﺛﻼﺗﻧﺎ ﺍﻟﺧﻳﺎﻟﻳّﺔ ﻭﺑﺂﺭﺍﺋﻧﺎ‪ ،‬ﻓﺈ ّﻧﻪ ﻋﻠﻳﻧﺎ ﺃﻥ‬ ‫ﻭﺍﻟﻛﻭﻧﻳّﺔ‪ ،‬ﺗﻛﻭﻥ ﻣُﻐﻠﱠ ً‬
‫ﻧﺳﺗﻌﻳﻥ ﺑﻌﻘﻠﻧﺎ ﻛﻲ ﻧﺣ ّﺭﺭ ﻫﺫﻩ ﺍﻷﻓﻛﺎﺭ ﺍﻟﻣﺷﺗﺭﻛﺔ ﻛﻲ َﻧﺻِ َﻝ ﺑﻌﺩ‬
‫ﺫﻟﻙ ﺇﻟﻰ ﺗﻣﻳﻳﺯ ﻣﺎ ﻫﻭ ﺣﺳﻥ ﻭﻣﺎ ﻫﻭ ﺳﻲّ ء ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻧﺎ‪.‬‬

‫ً‬
‫ﻣﺭﺗﺑﻁﺎ ﺑﺧﻳﺎﻟﻧﺎ ﺃﻭ ﺑﻌﻘﻠﻧﺎ‪،‬‬ ‫ﻭﺑﺣﺳﺏ ﻣﺎ ﻳﻛﻭﻥ ﺃﺳﻠﻭﺏ ﻣﻌﺭﻓﺗﻧﺎ‬
‫ﻓﺈﻥّ ﺍﻟﻐﺑﻁﺔ ﺍﻟّﺗﻲ ﺳﺗﺗﺄ ّﺗﻰ ﻣﻥ ﺫﻟﻙ ﻟﻥ ﺗﻛﻭﻥ ﻣﻥ ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﻧﻔﺳﻬﺎ‪.‬‬
‫ﺇﻥّ ﺍﻟﻐﺑﻁﺔ ﺍﻟﻣﺗﺄ ّﺗﻳﺔ ﻣﻥ ﺍﻧﻔﻌﺎﻝ ﻣﺭﺗﺑﻁٍ ﺑﻔﻛﺭ ٍﺓ ﻏﻳﺭ ﻣﻁﺎﺑﻘﺔٍ‪،‬‬
‫ﺳﺗﻛﻭﻥ » ﺳﻠﺑ ًّﻳﺔ« ‪ Joie passive‬ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺃﻱ‬
‫ً‬
‫ﻭﻣﺅﻗﺗﺔ ﻷ ّﻧﻬﺎ ﺗﺗﺄﺳّﺱ ﻋﻠﻰ ﻣﻌﺭﻓﺔ ﺧﺎﻁﺋﺔ‪ ،‬ﻓﻲ ﺣﻳﻥ ﺃﻥ‬ ‫ً‬
‫ﻣﻧﻘﻭﺻﺔ‬
‫ﻏﺑﻁﺔ ﻣﺭﺗﺑﻁﺔ ﺑﻔﻛﺭﺓ ﻣﻁﺎﺑﻘﺔ ﺳﺗﻛﻭﻥ ﺇﻳﺟﺎﺑﻳّﺔ ‪ ،Joie active‬ﺃﻱ‬
‫ﻋﻣﻳﻘﺔ ﻭﺩﺍﺋﻣﺔ ﻷ ّﻧﻬﺎ ﻣﺭﺗﺑﻁﺔ ﺑﻣﻌﺭﻓﺔ ﺻﺣﻳﺣﺔ ‪Connaissance‬‬
‫‪.vraie‬‬

‫ﻣﺛﺎﻻ ﻣﻌﺑّﺭﺍ ﺟ ّﺩﺍ ﻫﻭ ﻣﺛﺎﻝ ﺍﻟﻠّﻘﺎء ﺍﻟﻌﺎﻁﻔﻲّ ‪rencontre‬‬ ‫ﻟﻧﺄﺧﺫ ً‬

‫ٌ‬
‫ﻏﺑﻁﺔ‬ ‫‪ .amoureuse‬ﻓـ»ﺳﺑﻳﻧﻭﺯﺍ« ﻳُﻌﺭّﻑُ ﺍﻟﺣﺏﱠ ﺑﺄ ّﻧﻪ »‬
‫َﺗﺻْ َﺣﺑُﻬﺎ ﻓﻛﺭﺓُ ﻋﻠّ ٍﺔ ﺧﺎﺭﺟ ّﻳ ٍﺔ«)‪ .(147‬ﻭﻓﻲ ﺇﻁﺎﺭ ﻟﻘﺎ ٍء ﻏﺭﺍﻣﻲﱟ‬
‫ﺷﺧﺹُ ﺍﻟﻣﺣﺑﻭﺏُ ‪ .‬ﻭﻟﻛﻥّ »ﺳﺑﻳﻧﻭﺯﺍ«‬ ‫ﺗﻛﻭﻥ ﺍﻟﻌﻠّ ُﺔ ﺍﻟﺧﺎﺭﺟ ّﻳ ُﺔ ﻫﻲ ﺍﻟ ّ‬
‫ﺷﺧﺹ‬ ‫ُﻳ َﺩﻗّ ُﻕ ﺍﻟﻘﻭ َﻝ ﺑﺑﻳﺎﻥ ﺃﻥّ ﺍﻟﻐﺑﻁﺔ ﻻ ﺗﺗﺄ ّﺗﻰ ﻣﺑﺎﺷﺭ ًﺓ ﻣﻥ ﻫﺫﺍ ﺍﻟ ّ‬
‫ﺑﻝ ﻣﻥ ﺍﻟﻔﻛﺭﺓ ﺍﻟّﺗﻲ ﻟﻠﻣﺭ ِء ﻋﻧﻪ‪ .‬ﻏﻳﺭ ﺃﻥّ ﻫﺫﻩ ﺍﻟﻔﻛﺭﺓ ﻳﻣﻛﻧﻬﺎ ﺃﻥ‬
‫ﻭﻣﻧﻘﻭﺻﺔ ﻭﺧﻳﺎﻟﻳ ًّﺔ‪ ،‬ﻭﻣﻥ ﺛﻣّﺔ ﻏﻳﺭ ﻣﻁﺎﺑﻘﺔ‪ ،‬ﺃﻭ‬ ‫ً‬ ‫ﺗﻛﻭﻥ ﺧﺎﻁﺋﺔ‬
‫ُﻛﺗﻣﻠﺔ ﻭﻣُﺅﺳ ً‬
‫ّﺳﺔ ﻋﻠﻰ ﺍﻟﻌﻘﻝ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ‬ ‫ً‬ ‫ً‬
‫ﺻﺣﻳﺣﺔ ﻣ‬ ‫ﺗﻛﻭﻥ ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ‬
‫ﻣﻁﺎﺑﻘﺔ‪ .‬ﻓﻲ ﺍﻟﺣﺎﻟﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺳﺗﻛﻭﻥ ﺍﻟﻐﺑﻁﺔ ﺳﻠﺑﻳّﺔ ﻭﻟﻥ ﺗﺩﻭﻡ ﺇﻻ‬
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‫ﻓﻲ ﺍﻟﻣ ّﺩﺓ ﺍﻟّﺗﻲ ﻳﺩﻭﻡ ﻓﻳﻬﺎ ﺍﻟﻭﻫ ُﻡ ﺍﻟّﺫﻱ ﻳﺗﺄﺳّﺱ ﻋﻠﻳﻪ ﺍﻟﺣﺏﱡ ‪ .‬ﻭﻳﺩﻗّ ُﻕ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻘﻭ َﻝ ﺑﺑﻳﺎﻥ ﺃ ّﻧﻧﺎ ﻋﻧﺩﻣﺎ ﻧﺧﺭﺝ ﻣﻥ ] ﺩﺍﺋﺭﺓ[ ﺍﻟﻭﻫﻡ‬
‫ﻭﺗﻛﻭﻥ ﻟﻧﺎ ﻣﻌﺭﻓﺔ ﺣﻘﻳﻘﻳّﺔ ﺑﺎﻵﺧﺭ‪ ،‬ﻓﺈﻥّ ﺍﻟﻐﺑﻁﺔ )ﺍﻟﺳﻠﺑﻳّﺔ( ﺳﺗﺗﺣﻭّ ﻝ‬
‫ﺣﺯﻥ ﻭﺣ ّﺗﻰ ﺇﻟﻰ ﻛﺭﺍﻫﻳّﺔ ) ﺗﻠﻙ ﺍﻟّﺗﻲ ﻳﻌﺭّﻓﻬﺎ ﺑﺄ ّﻧﻬﺎ » ﺣﺯﻥ‬ ‫ٍ‬ ‫ﺇﻟﻰ‬
‫ﻳُﺭﺍﻓﻕ ﻓﻛﺭ َﺓ ﺷﻲ ٍء ﺧﺎﺭﺟﻲﱟ «)‪ ((148‬ﻭﻫﻭ ﻣﺎ ﻳﻣﻛﻥ ﻣﻼﺣﻅﺔ‬
‫ﻫﻡ‪ :‬ﻧﻘﻊ ﻓﻲ ﺍﻟﺣﺏّ‬ ‫ﺣﺻﻭﻟﻪ ﻏﺎﻟﺑًﺎ‪ .‬ﻓﻐﺎﻟﺑًﺎ ﻣﺎ ﻳﺑﺩﺃ ﺍﻟﻠّﻘﺎء ﺍﻟﻐﺭﺍﻣﻲﱡ ِﺑ َﻭ ٍ‬
‫ﺑﺎﻵﺧﺭ‪ .‬ﻟﻘﺩ ﺷﺭﺡ ﺍﻟﺗﺣﻠﻳﻝ‬ ‫ِ‬ ‫ﻣﻌﺭﻓﺔ ﺣﻘﻳﻘﻳ ٌّﺔ‬
‫ٌ‬ ‫ﻣﻥ ﺩﻭﻥ ﺃﻥ ﺗﻛﻭﻥ ﻟﻧﺎ‬
‫ﺍﻟﻧﻔﺳﻲ ﺟﻳّﺩﺍ ﺁﻟﻳّﺔ » ﺍﻹﺳﻘﺎﻁ«‪ Projection‬ﺍﻟّﺫﻱ ﻳﺣﺻﻝ ﻏﺎﻟﺑًﺎ‬
‫ﺷﺧﺹ ﻣّﺎ ﻷﺳﺑﺎﺏ ﻻ‪-‬‬ ‫ٍ‬ ‫ﺧﻼﻝ ﺍﻟﻠّﻘﺎء ﺍﻟﻐﺭﺍﻣﻲّ ‪ :‬ﻧﻛﻭﻥ ﻣُﻧﺟﺫﺑﻳﻥ ﺇﻟﻰ‬
‫ﻣﺛﻼ ﺑﺎﻷﺏ ﺍﻟﻐﺎﺋﺏ ﺃﻭ ﺷﺩﻳﺩ ﺍﻟﺗﺳﻠّﻁ ﺃﻭ ﺑﺎﻷ ّﻡ‬ ‫ﻭﺍﻋﻳ ٍﺔ‪ :‬ﻫﻭ ﻳﺫ ّﻛﺭﻧﺎ ً‬
‫ﺍﻟﻧﺎﻓﺭﺓ ﺃﻭ ﺍﻟﺧﺎﻧﻘﺔ‪ ،‬ﻓﻧﺳﻌﻰ ﺑﺻﻭﺭﺓ ﻻ‪-‬ﻭﺍﻋﻳﺔ ﺇﻟﻰ ﺇﻋﺎﺩﺓ ﺍﻟﺳﻳﻧﺎﺭﻳﻭ‬
‫ﻟﻠﻁﻔﻭﻟﺔ ﻛﻲ ﻧﺗﺣ ّﺭﺭ ﻣﻧﻪ‪ .‬ﻧﺣﻥ ﺇﺫﻥ‬ ‫ﺍﻟﻌﺻﺎﺑﻲّ ‪ّ névrotique‬‬
‫ﻧﺟﺫﺏ ﺇﻟﻳﻧﺎ ﺑﻔﺿﻝ ﻗﻭّ ﺓ ﻻ‪-‬ﻭﻋﻳﻧﺎ ﺃﺷﺧﺎﺻﺎ ﻳﻛﻭﻧﻭﻥ ﻓﻲ ﺣﺎﻟﺔ ﺗﻧﺎﻏﻡ‬
‫ﻣﻊ ﺇﺷﻛﺎﻟﻳّﺎﺗﻧﺎ ﺍﻟﻁﻔﻭﻟﻳّﺔ ﺍﻟّﺗﻲ ﺑﻘﻳﺕ ﻣﻥ ﺩﻭﻥ ﺣ ّﻝ‪ .‬ﻏﻳﺭ ﺃ ّﻧﻪ ﻣﻥ‬
‫ﺍﻟﻣﻣﻛﻥ ﺃﻳﺿﺎ ﺃﻥ ﻧﻛﻭﻥ ﻣُﻧﺟﺫﺑﻳﻥ ﺇﻟﻰ ﺃﺷﺧﺎﺹ ﺑﺳﺑﺏ ﻛﺛﻳﺭ ﻣﻥ‬
‫ﺷﺧﺹ ﻁﻳّﺏ ﻷ ّﻧﻧﺎ‬ ‫ﺍﻟﻌﻭﺍﻣﻝ ﺍﻷﺧﺭﻯ ﺍﻟﻭﻫﻣﻳّﺔ‪ :‬ﻧﺗﺧﻳّﻝ ﺃﻥّ ﺫﻟﻙ ﺍﻟ ّ‬
‫ﻧﺭﻏﺏ ﻓﻳﻪ ﺟﻧﺳﻳّﺎ‪ ،‬ﺃﻭ ﻧﻛﻭﻥ ﻣﻧﺟﺫﺑﻳﻥ ﺇﻟﻰ ﻭﺟﻬﻪ ﺍﻟﻣُﺷﺭﻕ ﺍﻟّﺫﻱ‬
‫ﺳﻳﻧﻛﺷﻑ ﺑﻌﺩ ﺫﻟﻙ ﻋﻠﻰ ﺃ ّﻧﻪ ﻛﺎﺫﺏ ﺃﻭ ﺃﻥّ ﺻﺎﺣﺑﻪ ﻗﺩ ﺍﺳﺗﺧﺩﻣﻪ‬
‫ﻹﻏﺭﺍﺋﻧﺎ‪ ،‬ﺇﻟﺦ‪ .‬ﻭﺑﺈﻳﺟﺎﺯ‪ ،‬ﻓﺈﻥّ ﺃﻏﻠﺏ ﺍﻟﻠّﻘﺎءﺍﺕ ﺍﻟﻐﺭﺍﻣﻳّﺔ ﺗﺑﺩﺃ ﺑﻭﻫﻡ‪،‬‬
‫ﺃﻱ ﺑﻣﻌﺭﻓﺔ ﺗﺭﺗﻛﺯ ﻋﻠﻰ ﺍﻟﺧﻳﺎﻝ ﺃﻛﺛﺭ ﻣﻧﻬﺎ ﻋﻠﻰ ﺍﻟﻌﻘﻝ‪ .‬ﻭﺭﻏﻡ‬
‫ﺫﻟﻙ ﻓﺈ ّﻧﻪ ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﻟﻠّﻘﺎء ﺃﻥ ﻳﻛﻭﻥ ﻟﻪ ﻓﻲ ﺍﻟﺑﺩﺍﻳﺔ ﺃﺛ ٌﺭ ﺇﻳﺟﺎﺑﻲﱞ ﻫﺎ ﱞﻡ‬
‫ﻭﺃﻥ ﻳﺿﺎﻋﻑ ﻗﺩﺭﺗﻧﺎ ﺍﻟﺣﻳﻭﻳّﺔ ﺑﺈﺛﺎﺭﺗﻪ ﻟﻠﻐﺑﻁﺔ ﻓﻳﻧﺎ‪ .‬ﺇ ّﻧﻬﺎ ﺷ ّﺩﺓ ﻣﺎ‬
‫ﻳُﺳﻣّﻰ ﺑﺻﻭﺭﺓ ﻣﻼﺋﻣﺔ ﺟ ّﺩﺍ ﺑـ»ﺍﻻﻧﻔﻌﺎﻝ« ﺍﻟﻌﺎﻁﻔﻲّ ‪ .‬ﻭﺑﻘﺩﺭ ﻣﺎ‬
‫ﻳﺩﻭﻡ ﺍﻻﻧﻔﻌﺎﻝ ﻭﻗﻭّ ﺓ ﺍﻟ ّﺭﻏﺑﺔ ﺍﻟﻣﺭﺗﺑ َﻁﻳْﻥ ﺑﺎﻟﻭﻫﻡ‪ ،‬ﺗﺑﻘﻰ ﺍﻟﻐﺑﻁﺔ‬
‫‪١٦٠‬‬
‫ﻗﺎﺋﻣﺔ‪ .‬ﻭﻟﻛﻥ ﺑﻣ ّﺟﺭﺩ ﺃﻥ ﻧﻌﺭﻑ ﺍﻵﺧﺭ ﺃﻛﺛﺭ‪ ،‬ﻓﺈﻥّ ﺍﻟﺧﻳﺎﻝ ﺳﻳﺗﺭﻙ‬ ‫ً‬
‫ﻙ ﺻﺣﻳ ٌﺢ‬ ‫ﺍﻟﻣﻛﺎﻥ ﺗﺩﺭﻳﺟﻳّﺎ ﻟﻠﺣﻘﻳﻘﺔ‪ .‬ﻭﻋﻧﺩﻣﺎ ﻳﺻﺑﺢ ﻟﺩﻳﻧﺎ ﺇﺩﺭﺍ ٌ‬
‫ﻭﻫﻡ‪ ،‬ﺳﺗﺗﺣﻭّ ﻝ ﺇﻟﻰ‬
‫ﻟﻶﺧﺭ‪ ،‬ﻓﺈﻥّ ﺍﻟﻐﺑﻁﺔ ﺇﺫﺍ ﻛﺎﻧﺕ ﻣﺭﺗﻛﺯﺓ ﻋﻠﻰ ٍ‬
‫ﺣﺯﻥ‪ ،‬ﻭﺃﺣﻳﺎﻧﺎ ﻳﺗﺣﻭﻝ ﺍﻟﺣﺏّ ﺇﻟﻰ ﻛﺭﺍﻫﻳّﺔ‪ .‬ﻓﺑﻘﺩﺭ ﻣﺎ ﻧﺩﺭﻙ ﺍﻵﺧﺭ‬ ‫ٍ‬
‫ﺑﺻﻭﺭﺓ ﻣﻁﺎﺑﻘﺔ‪ ،‬ﺗﺗﺣﻭّ ﻝ ﺍﻟﻐﺑﻁﺔ ﺍﻟﺳﻠﺑﻳّﺔ ﺇﻟﻰ ﻏﺑﻁﺔ ﺇﻳﺟﺎﺑﻳّﺔ‬
‫ﻭﺩﺍﺋﻡ‪.‬‬
‫ٍ‬ ‫ﻋﻣﻳﻕ‬
‫ٍ‬ ‫ﻭﻳﺗﺣﻭّ ﻝ ﺍﻻﻧﻔﻌﺎ ُﻝ ﺇﻟﻰ ﺣﺏﱟ‬

‫� )‪«La joie est le passage d’une moindre à (139‬‬

‫»‪une plus grande perfection‬‬

‫� ) ‪Éthique, III, proposition 2, scolie, p. (140‬‬

‫‪.415‬‬

‫� )‪.Éthique, 45, scolie, p. 529(141‬‬

‫)‪(142‬ﺍﻟﻣﻘﺻﻭﺩ ﻫﻧﺎ ﻫﻭ ﻓﻘﻁ ﺍﻻ ّﺗﺣﺎﺩ ﺍﻟﺗﺎ ّﻡ ﺑﻳﻥ ﺿﺭﺑﻲ ﺍﻟﻔﻛﺭ‬

‫ﻭﺍﻟﻣﺎ ّﺩﺓ ﻓﻲ ﺍﻹﻧﺳﺎﻥ‪ .‬ﺃﻱ ﺃﻥّ ﺍﻟﻭﺻﻑ » ﺟﻭﻫﺭﻱّ «‬
‫‪ substantiel‬ﻳﺗ ّﻡ ﻫﻧﺎ ﻣﺟﺎﺯﺍ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬
‫‪١٦١‬‬
 .‫(ﺍﻟ ّﺗﺄﻛﻳﺩ ﻣﻥ ﻋﻧﺩ ﺍﻟﻣﺗﺭﺟﻡ‬143)

Antonio Damasio, Spinoza avait raison, (144) �

joie et tristesse, le cerveau des émotions, Odile
.Jacob, 2003, p. 40

.Éthique, III, 11, scolie, p. 424(145) �

.Éthique, II, 38, corollaire, p. 391(146) �

.Éthique, III, 13 et 30, scolies(147) �

.Éthique, III, 13, scolie(148) �

١٦٢
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ‬
‫َﻓ ْﻬ ُﻡ َﻫ ِﺫ ِﻩ ﺍﻟ َﻣ َﺷﺎﻋِ ِﺭ ﺍﻟّﺗﻲ ﺗﺗﺣ ّﻛ ُﻡ ﻓِﻳ َﻧﺎ‬

‫ﻳﺭ َﻧﺎ«)‪(149‬‬ ‫» َﻧﺣْ ﻥُ ﻧﺗﻘﻠّﺏ َﻭﻻَ َﻭﻋْ َﻲ ﻟَﻧﺎ َ ِﺑﻣَﺻِ ِ‬

‫ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻭﺍﻟﻣُﺧﺻّﺹ ﻟﺩﺭﺍﺳﺔ‬ ‫ﻓﻲ ﺑﺩﺍﻳﺔ ﺍﻟﺟﺯء ّ‬
‫ﺍﻟﻣﺷﺎﻋﺭ ‪ ) Sentiments‬ﺃﻭ‪ ،(Affects‬ﻳُﺫ ّﻛ ُﺭ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﻟﻳﺱ ﻛـ» َﻣ َﺛ ِﻝ‬ ‫ّ‬ ‫ﺑﺷﻲء ﺃﺳﺎﺳﻲﱟ ‪ :‬ﺍﻟﻛﺎﺋﻥ ﺍﻟﺑﺷﺭﻱّ ﻓﻲ‬
‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟّﺗﻲ‬ ‫ﺇﻣﺑﺭﺍﻁﻭﺭﻳﺔ ﺩﺍﺧﻝ ﺃﺧﺭﻯ«‪ .‬ﺇ ّﻧﻪ ﺟﺯء ﻻ ﻳﺗﺟ ّﺯﺃ ﻣﻥ ّ‬
‫ﺑﺎﻟﻁﺭﻳﻘ ِﺔ ﻧﻔﺳﻬﺎ‪ » :‬ﻭﻫﻭ‬ ‫ّ‬ ‫ﻣﻛﺎﻥ‬
‫ٍ‬ ‫ﻫﻲ ﻭﺍﺣﺩﺓٌ ﻭ ُﺗﺟْ ِﺭﻱ ِﻓﻌْ ﻠَ َﻬﺎ ﻓﻲ ﻛ ّﻝ‬
‫ﺑﻣﻭﺟﺑﻬﺎ‬
‫ِ‬ ‫ﺍﻟﻁﺑﻳﻌ ِﺔ ﺍﻟّﺗﻲ َﻳﺣ ُﺩﺙ ﻭ َﻳﻧ ُﺗﺞ‬ ‫ﻗﻭﺍﻧﻳﻥ ﻭﻗﻭﺍﻋ َﺩ ّ‬‫َ‬ ‫ﻣﺎ ﻳﻌﻧﻲ ﺃﻥّ‬
‫ﻣﻛﺎﻥ‬
‫ٍ‬ ‫ُﻭﺭ ٍﺓ ﺇﻟﻰ ﺃﺧﺭﻯ‪ ،‬ﻫﻲ ﻧﻔﺳﻬﺎ ﻓﻲ ﻛ ّﻝ‬ ‫ﻛ ﱡﻝ ﺷﻲء ﻭ َﻳﻣُﺭﱡ ﻣِﻥ ﺻ َ‬
‫ﻭﺳﻳﻠﺔ ﻭﺍﺣﺩﺓٌ‬ ‫ٌ‬ ‫ﻭﺯﻣﺎﻥ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈ ّﻧﻪ ﻻ ﻳﻣﻛﻥ ﺃﻥ ﺗﻭﺟﺩ ﺃﻳﺿﺎ ّﺇﻻ‬ ‫ٍ‬
‫ﻟﻔﻬﻡ ﻁﺑﻳﻌ ِﺔ ﺍﻷﺷﻳﺎء ﻣﻬﻣﺎ ﻛﺎﻧﺕ‪ :‬ﺑﻭﺍﺳﻁﺔ‬ ‫ِ‬ ‫ﺗﻛﻭﻥ ﻫﻲ ﻧﻔ َﺳﻬﺎ‬
‫ﺍﻟﻁﺑﻳﻌ ِﺔ ﺍﻟﻛﻭﻧﻳّﺔ«)‪ .(150‬ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﻓﺈ ّﻧﻪ‬ ‫ّ‬ ‫ﻗﻭﺍﻧﻳﻥ ﻭﻗﻭﺍﻋﺩ‬
‫ُ‬
‫ﻓﻬﻡ ﺍﻟﺳّﻠﻭﻙِ ﺍﻟﺑﺷﺭﻱﱢ ﻭﺗﻔﺳﻳﺭ ِﻩ ﻣﺛﻠﻣﺎ ﻧﻔﻌﻝ ﻣﻊ‬ ‫َﻳﺟْ ُﺩ ُﺭ ﺍﻟﺑﺣﺙ ﻋﻥ ِ‬
‫ﻘﺱ‬ ‫ﺍﻟﻁ ِ‬ ‫ﻋﺎﺻﻔﺔ‪ ،‬ﻳﺳﻌﻰ ﻋُﻠﻣﺎ ُء ّ‬ ‫ٌ‬ ‫ﺻ ُﻝ‬ ‫ﺃﻱّ ﻅﺎﻫﺭﺓ ﻁﺑﻳﻌ ّﻳ ٍﺔ‪ .‬ﻋﻧﺩﻣﺎ َﺗﺣْ ُ‬
‫ِﻥ ﻓﻲ‬ ‫ﻓﻬﻡ ﻛﻳﻑ ﻭﻟﻣﺎﺫﺍ ﺗﻛﻭﻥ‪ ،‬ﺛﻡ ﺇﻟﻰ ﻭﺻﻑ ﻣﺳﺎﺭﻫﺎ ﺍﻟ ُﻣ ْﻣﻛ ِ‬ ‫ﺇﻟﻰ ِ‬
‫ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟّﺗﻲ ُﺗﺻﺎﺩِﻓﻬﺎ ﻓﻲ ﻁﺭﻳﻘﻬﺎ‪ .‬ﻳﻧﻁﺑﻕ‬ ‫ﺍﻟﻌﻼﻗﺔ ﺑﺗﺄﺛﻳﺭ ﺑﻘﻳّﺔ ّ‬
‫ﻓﺑﺩﻻ ﻣﻥ ﺍﻟﺳّﺧﺭﻳﺔ ﻣﻧﻬﺎ‬ ‫ً‬ ‫ﺫﻟﻙ ﺗﻣﺎﻣًﺎ ﻋﻠﻰ ﺍﻟﺳّﻠﻭﻛﺎﺕ ﺍﻟﺑﺷﺭﻳّﺔ‪:‬‬
‫ﺷﻛﻭﻯ ﻣﻧﻬﺎ ﻭﻛﺭﺍﻫﻳّﺗﻬﺎ‪،‬ﻋﻠﻳﻧﺎ ﺃﻥ‬ ‫ﻭﺍﻟ ُﺣ ْﻛﻡ ﻋﻠَﻳْﻬﺎ ] ﻣﻌﻳﺎﺭﻳّﺎ[‪ ،‬ﺃﻭ ﺍﻟ ّ‬
‫ﻙ ﺷﻳﻔﺭﺗِﻬﺎ ﻭ َﻓﻬ ِْﻡ ﺃﺳﺑﺎﺑﻬﺎ ﻭﺗﺣﻠﻳﻠﻬﺎ ﺑﺎﻟﻌﻭﺩﺓ ﺇﻟﻰ‬ ‫ﺙ ﻋﻥ ﻓ ّ‬ ‫َﻧﺑ َْﺣ َ‬
‫ﺏ ُﺗﻔﺳﱠﺭ ﺗﻣﺎﻣًﺎ ﻣﺛﻠﻣﺎ‬ ‫ﻟﻠﻁﺑﻳﻌﺔ‪ .‬ﺇﻥّ ﺣﺎﻟ َﺔ ﻏﺿ ٍ‬ ‫ﺍﻟﻘﻭﺍﻧﻳﻥ ﺍﻷﺯﻟﻳّﺔ ّ‬

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 ‫ٌ‬
‫ﻋﺎﺻﻔﺔ‪ ،‬ﻭﻟﻠﻐﻳﺭﺓ ﺃﺳﺑﺎﺏ » ﻋﻘﻼﻧﻳّﺔ« ﺗﻣﺎﻣًﺎ ﻣﺛﻝ ﻛﺳﻭﻑِ‬ ‫ُﺗﻔ ﱠﺳ ُﺭ‬
‫ْﺱ‪.‬‬
‫ﺷﻣ ِ‬ ‫ﺍﻟ ّ‬

‫ﺫﻟﻙ ﻫﻭ ﺍﻟﺳﺑّﺏ ﺍﻟّﺫﻱ ﺟﻌﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺩﻋﻭ ﺇﻟﻰ ﻋﺩﻡ ﺇﻁﻼﻕ‬

‫ﺃﻱّ ُﺣ ْﻛ ٍﻡ ﻋﻠﻰ ﺍﻟﺑﺷﺭ ﻭﺃﻓﻌﺎﻟ ِِﻬ ْﻡ‪ ،‬ﺫﻟﻙ ﺃ ّﻧﻪ ﻣﻥ ﺍﻟﻣُﺳﺗﺣﻳﻝ ﻓﻬﻣﻬﺎ ﻣﺎ ﻟﻡ‬
‫ﻧﻔﻬﻡ ﺍﻷﺳﺑﺎﺏ ﺍﻟﻌﻣﻳﻘﺔ ﺍﻟّﺗﻲ ُﺗﺣﺭّﻛﻬﺎ‪«.‬ﻫﻝ ﺗﻛﻭﻥ ﺍﻟﻣﺷﺎﻋ ُﺭ ﺍﻟّﺗﻲ‬
‫ﺍﻟﺑﺷﺭ ﻧﻭﺍﻗﺹ َﻧﺳﺗﺳﻠ ُﻡ ﻟﻬﺎ ﻋﻠﻰ ﻭﺟ ِﻪ ﺍﻟﺧﻁﺄ؟ ﻫﺫﺍ ﻫُﻭ ﺭﺃﻱُ‬ ‫َ‬ ‫ﻙ‬‫ُﺗ َﺣﺭﱢ ُ‬
‫ﺍﻟﻔﻼﺳﻔ ِﺔ ] ﻭﻳﻘﺻﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻧﺎ ﺧﺎﺻّﺔ ﺍﻷﺧﻼﻗﻭﻳّﻳﻥ‪ ،‬ﻭﻫﻭ ﻣﺎ‬
‫ّﺧﺭﻳﺔ ﺃَ ْﻭ‬‫ﻣﻭﻗﻑ ﺍﻟﺳ ِ‬ ‫َ‬ ‫ﺧﺫﻭﻥ ﺳﻭﺍ ًء‬
‫َ‬ ‫ﻳﺷﻣﻝ ﺭﺟﺎﻝ ﺍﻟ ّﺩﻳﻥ[ ﺍﻟّﺫﻳﻥ ﻳ ّﺗ‬
‫ﺷ ْﺗ ِﻡ‬
‫ﺏ ﺃﻭ ﺣ ّﺗﻰ ﺑﺎﻟ ّ‬ ‫ﺷ ْﻛﻭﻯ ِﻣ ْﻧ َﻬﺎ ﻭﺍﻻﻧﻬﻳﺎ َﻝ ﻋﻠﻳﻬﺎ ﺑﺎﻟ ّ‬
‫ﺷﺟْ ِ‬ ‫ِﻑ ﺍﻟ ّ‬‫َﻣ ْﻭﻗ َ‬
‫ﻙ ﺃ ّﻧﻬُﻡ َﻗ ْﺩ ﺃَ ْﻧﺟ ُﺯﻭﺍ‬‫ﻭﻥ ﻣﻥ ﺩﻭﻥ ﺷ ّ‬ ‫)ﺑﺩﺍﻓﻊ ﺍﻟﺻّﺭﺍ َﻣ ِﺔ(‪ .‬ﺇ ّﻧﻬُﻡ َﻳﻌﺗﻘ ُﺩ َ‬
‫ﺕ ﺍﻟﺣ ْﻛﻣ ِﺔ َﻋﺑ َْﺭ َﻣﺩﺣِﻬﻡ ﺍﻟﻣُﺗﻛ ّﺭ ِﺭ‬ ‫ﻋﻣﻼ ﻋﻅﻳﻣًﺎ ﻭ َﺑﻠَ ُﻐﻭﺍ ﺃَﻋْ ﻠَﻰ ﺩﺭﺟﺎ ِ‬ ‫ً‬
‫ﻬﺎﻡ ﺗﻠﻙ ﺍﻟ َﻣ ْﻭﺟُﻭ َﺩ ِﺓ ﺑﺎﻟ ِﻔﻌْ ﻝ ﻣﻥ ﺩﻭﻥ‬ ‫ﻟﻁﺑﻳﻌ ٍﺔ ﺑﺷﺭ ّﻳ ٍﺔ ُﻣ َﺗ َﺧ ﱠﻳﻠَ ٍﺔ ِﺑ َﻬﺩَﻑِ ﺍ ّﺗ ِ‬
‫ﺍﻟﺑﺷﺭ ﻣﺛﻠﻣﺎ ُﻫ ْﻡ ﻓﻲ‬ ‫َ‬ ‫َﺭﺣْ ﻣ ٍﺔ‪َ .‬ﻳﻌﻭ ُﺩ ﺫﻟﻙ ﺇﻟﻰ َﻛ ْﻭﻧﻬﻡ ﻻ َﻳﺗﺻﻭّ َ‬
‫ﺭﻭﻥ‬
‫ﺑﺎﻟﻁﺭﻳﻘﺔ ﺍﻟّﺗﻲ ُﺗﺭﻳ ُﺩﻫﺎ ﻓﻠﺳﻔﺎ ُﺗﻬﻡ«)‪.(151‬‬ ‫ﺍﻟﺣﻘﻳﻘ ِﺔ ﻭﻟﻛﻥ ّ‬

‫ﻳﺩﻋﻭﻧﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﺇﺫﻥ ﺇﻟﻰ ﻋﺩﻡ ﺑﻧﺎء ﻧﻣﻭﺫﺝ ] ُﻣ َﺗ َﺧﻳ ٍﱠﻝ[‬

‫ﻟﻺﻧﺳﺎﻧﻳّﺔ ﻧﻁﻠﻕ ﺑﻣﻭﺟﺑﻪ ﺃﺣﻛﺎﻣًﺎ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺍﻹﻧﺳﺎﻧﻳّﺔ‪ ،‬ﻭﻟﻛﻥ‬
‫ﺇﻟﻰ ﺃﻥ ﻧﺄﺧﺫ ﺍﻹﻧﺳﺎﻥ ﻣﺛﻠﻣﺎ ﻫﻭ ﻓﻲ ﻁﺑﻳﻌﺗﻪ ﺍﻟّﺗﻲ ﻫﻲ ﻓﻲ ﺍﻟﻭﻗﺕ‬
‫ﻧﻔﺳﻪ ﻛﻭﻧﻳ ٌّﺔ ﻭ ُﻣ َﺗ َﻔﺭّﺩﺓٌ ‪ singulière‬ﻭﺃﻥ ﻻ َﻧﺣ ُﻛ َﻡ ﻋﻠﻰ ﺃﻓﻌﺎﻟِﻪ ّﺇﻻ‬
‫ً‬
‫ﻣﺳﺗﺣﻳﻼ‬ ‫ﻭﻓﻕ ﺍﻷﺳﺑﺎﺏ ﻭﺍﻟﻌﻠﻝ ﺍﻟﻌﻣﻳﻘﺔ ﺍﻟّﺗﻲ ﺃﺛﺎﺭﺗﻬﺎ‪ .‬ﻳﻛﻭﻥُ ﺍﻷﻣ ُﺭ‬
‫ﺍﻷﺣﻳﺎﻥ‪ ،‬ﻟﺫﻟﻙ ﻓﺈ ّﻧﻪ ﻣﻥ ﺍﻟﺻّﻌﺏ ﺟ ّﺩﺍ ﺇﻁﻼﻕ ﺣﻛﻡ‬ ‫ِ‬ ‫ﺏ‬‫ﻓﻲ ﻏﺎﻟ ِ‬
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‫ﺃﺧﻼﻗﻲّ ﻋﻠﻰ ﻛﺎﺋﻧﺎﺕ ﻫﻲ ﺯﻳﺎﺩ ًﺓ ﻋﻠﻰ ﺫﻟﻙ ُﺗﺟْ ﺭﻱ ﻓﻌﻠﻬﺎ ﻣﻥ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﻛﻭﻥ ﻟﻬﺎ ﺃﻱّ ﻭﻋﻲٍ ﺑﺄﺳﺑﺎﺏ ﺃﻓﻌﺎﻟﻬﺎ‪ .‬ﺇﻥّ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻋﻠﻰ‬
‫ُﺧﻁﻰ ﺍﻟﻣﺳﻳﺢ ﺍﻟّﺫﻱ ﻟﻡ ﻳﺗﻭﻗّﻑ ﻋﻥ ﺗﻛﺭﺍﺭ ﺍﻟﻘﻭﻝ » ﻻ ُﺗﻁﻠﻘُﻭﺍ‬
‫ﺍﻟﻼﻭﻋﻲ‪ ،‬ﻳُﻔ ﱢﺳ ُﺭ‬ ‫ﺃﺣﻛﺎﻣًﺎ«‪ ،‬ﻭﻗﺑﻝ » ﻓﺭﻭﻳﺩ« ﺍﻟّﺫﻱ َﺳ َﺑﺭ ﺟﻳّﺩﺍ ﻋﺎﻟَ َﻡ ّ‬
‫ﻟﻐﺯﺍ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻧﻔﺳﻪ‬ ‫ً‬ ‫ﺑﺷﻛﻝ ﺟﻳّﺩ ﺇﻟﻰ ﺃﻱّ ﺩﺭﺟﺔ ﻳﻅ ّﻝ ﺍﻹﻧﺳﺎﻥُ‬ ‫ٍ‬
‫ﺍﻹﻧﺳﺎﻥ ﺑﺎﻧﻔﻌﺎﻻﺗﻪ‬ ‫ِ‬ ‫ﻭ َﻳﻘ َﺗﺭ ُﺡ ﻓﺿﻼ ﻋﻥ ﺫﻟﻙ ﻁﺭﻳ ًﻘﺎ ﺇﻟﻰ ﻣﻌﺭﻓ ِﺔ‬
‫ﺍﻟﻭﺿﻭﺡ ﻭﺍﻟﺣ ّﺭ ّﻳ ِﺔ ﻭﺍﻟﻐﺑﻁ ِﺔ‪ .‬ﺗﺑﺩﻭ‬ ‫ﺩﺭﺟﺔ ﺃﻋﻠﻰ ﻣﻥ‬ ‫ً‬ ‫ﺣ ّﺗﻰ َﻳ ْﻐ َﻧ َﻡ‬
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‫ﻗﺭﻳﺑﺔ ﺟ ّﺩﺍ ﻣﻥ ﺗﺣﻠﻳﻼﺕ » ﺳﺑﻳﻧﻭﺯﺍ«‬ ‫ً‬ ‫ﺍﻟﻧﻅﺭﻳّﺎﺕ ﺍﻟﻔﺭﻭﻳﺩﻳّﺔ ﺃﺣﻳﺎﻧﺎ‬
‫ﺣﻳﺙ ﻟﻡ َﻳ ْﻐ َﻔ ْﻝ ﻋﺩ ٌﺩ ﻣِﻥ ﻣُﺭﺍﺳِ ﻠﻲ » ﻓﺭﻭﻳﺩ« ﻋﻥ ﻁﺭﺡ ﺍﻟﺳّﺅﺍﻝ‬
‫ﺍﻟ ّﺗﺎﻟﻲ ﻋﻠﻰ ﻣﺅﺳّﺱ ﺍﻟ ّﺗﺣﻠﻳﻝ ﺍﻟﻧﻔﺳﻲّ ‪ :‬ﻟﻣﺎﺫﺍ ﻟَ ْﻡ َﻳ ْﺫ ُﻛﺭْ ﺃﺑﺩﺍ َﺩﻳ َْﻥ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« َﻋﻠَ ْﻳ ِﻪ ﻓﻲ ﻛﺗﺎﺑﺎﺗِﻪ؟ ﻭﺑﺗﺎﺭﻳﺦ ‪ 28‬ﻳﻭﻧﻳﻭ‪ 1931،‬ﻗ ّﺩﻡ‬
‫»ﻓﺭﻭﻳﺩ« ﻫﺫﻩ ﺍﻹﺟﺎﺑﺔ ﻓﻲ ﺭﺳﺎﻟﺔ ﺇﻟﻰ » ﻟﻭﺗﺎﺭ ﺑﻳﻛﻝ« ‪Lothar‬‬
‫‪ » :Bickel‬ﺃﻧﺎ ﺃﻋﺗﺭﻑ ﺗﻣﺎﻣًﺎ ﺑﻣﺎ ﺃَﺩِﻳﻥُ ﺑﻪ ﻟﻣﺫﻫﺏ » ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬
‫ْﺕ‬ ‫ً‬
‫ﺻﺭﺍﺣﺔ ﻁﺎﻟﻣﺎ ﺃ ّﻧﻧﻲ َﺑ َﻧﻳ ُ‬ ‫ﻭﻟﻛﻥ ﻟﻡ ﻳﻛﻥ ﻫﻧﺎﻙ ﻣﺑ ّﺭ ٌﺭ ﻟﺫﻛﺭ ﺍﺳﻣﻪ‬
‫ﻓﺭﺿﻳّﺎﺗﻲ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﺍﻟﻣﻧﺎﺥ ] ﺍﻟﻔﻛﺭﻱّ [ ﺍﻟّﺫﻱ ﻛﺎﻥ ﻗﺩ ﺃَ ﱠﺳ َﺳ ُﻪ‬
‫ﻭﻟﻳﺱ ﻣِﻥ ﺩﺭﺍﺳ ٍﺔ ]ﻣﺑﺎﺷﺭﺓ[ ﻟ َﻌ َﻣﻠِ ِﻪ«‪.‬‬ ‫َ‬

‫ﻭﺟﺩ » ﺟﻳﻝ ﺩﻭﻟﻭﺯ« ﺍﻟﻌﺑﺎﺭﺓ ﺍﻟﻣﻁﺎﺑﻘﺔ ﻟﻭﺻﻑ ﺍﻟﻣﻘﺎﺭﺑﺔ‬

‫ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﻟﻠﻣﺷﺎﻋﺭ ﺍﻹﻧﺳﺎﻧﻳّﺔ‪ » :‬ﻟﻳﺱ ﻫﻧﺎﻙ ﺃﻱّ ﺻﻠﺔ ﻹﻳﺗﻳﻘﺎ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺎﻷﺧﻼﻕ‪ ،‬ﻓﻬﻭ ﻳﺗﺻﻭّ ﺭﻫﺎ ﺑﻣﺛﺎﺑﺔ ﺇﻳﺗﻭﻟﻭﺟﻳﺎ‬
‫‪ .(éthologie»(152‬ﻓﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﻋﻠﻣًﺎ ﺟﺩﻳﺩﺍ ﺑﺎﻟﺳّﻠﻭﻙ ﺍﻟﺑﺷﺭﻱ‪،‬‬
‫ﺗﻧﻅﺭ ﺍﻹﻳﺗﻭﻟﻭﺟﻳﺎ ﻗﺑﻝ ﻛﻝ ﺷﻲء ﻓﻲ ﺍﻟﻛﻳﻔﻳّﺔ ﺍﻟّﺗﻲ ﺗﻛﻭﻥ ﺑﻬﺎ ﻟﻛ ّﻝ‬
‫ُﺅﺛﺭ ﻭﻋﻠﻰ ﺃﻥ َﻳ ّ‬
‫ﺗﺄﺛﺭ‪،‬‬ ‫ﻛﺎﺋﻥ )ﺣﻳﻭﺍ ًﻧﺎ ﻛﺎﻥ ﺃﻡ ﺇﻧﺳﺎ ًﻧﺎ( ﻗﺩﺭﺓٌ ﻋﻠﻰ ﺃﻥ ﻳ ّ‬
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‫‪١٦٥‬‬
‫ﻭﻓﻲ ﺍﻻﻧﻔﻌﺎﻻﺕ ‪ ) Affects‬ﻋﻭﺍﻁﻑ ‪ émotions‬ﺃﻭ ﻣﺷﺎﻋﺭ‬
‫‪ (sentiments‬ﺍﻟّﺗﻲ َﺗ ْﻧ ُﺗ ُﺞ ﻋﻥ ﺫﻟﻙ‪ .‬ﻫﺫﺍ ﻫﻭ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟ ّﺩﻗّﺔ ﻣﺎ‬
‫ﺃَ َﺛﺭْ َﻧﺎﻩُ‪ :‬ﻓـ»ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻌﺗﺑﺭ ﺃﻥّ ﻛ ّﻝ ﻣﺎ ُﻳ َﻛﻭﱢ ُﻧ َﻧﺎ ) ﻭ ُﻳ َﻔ ﱢﺳ ُﺭ ُﺳﻠُﻭ َﻛ َﻧﺎ(‬
‫ﺕ ) ﻣﻊ ﺃﺟﺳﺎﻡ ﻭﺃﻓﻛﺎﺭ( ﺍﻟّﺗﻲ ّﺃﺛﺭﺕ ﻓﻳﻧﺎ ﻣﻧﺫ‬ ‫ﻳﺗﺄ ّﺗﻰ ﻣﻥ ﺍﻟﻣُﺻﺎﺩَﻓﺎ ِ‬
‫ﻋﺔ ﺟ ًّﺩﺍ‪ .‬ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ‪،‬‬ ‫ﻭﻻﺩﺗﻧﺎ ﻭﺍﻟّﺗﻲ ﻭﻟّﺩﺕ ﻓﻳﻧﺎ ﺍﻧﻔﻌﺎﻻﺕ ﻣﺗﻧﻭّ ً‬
‫ﻛ ّﻝ ﺷﻲء ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﻳﻛﻭﻥ ﻣﺳﺄﻟﺔ ﻣﺻﺎﺩﻓﺔ ﺣﺳﻧﺔ ﺃﻭ ﺳﻳّﺋﺔ‪.‬‬
‫ﺍﻟﻣﺻﺎﺩﻓﺔ ﺍﻟﺳّﻌﻳﺩﺓ ﻭﺍﻟﻣﻧﺳﺟﻣﺔ ﻣﻊ ﻁﺑﻳﻌﺗﻧﺎ‪ُ ،‬ﺗﺿﺎﻋِ ﻑُ ﻗُﺩﺭ َﺗﻧﺎ ﻋﻠﻰ‬
‫ﻭﺍﻟﻔﻌﻝ ﻭ َﺗ َﻬ ُﺑ َﻧﺎ ﺃﺣﺎﺳﻳﺱ ﺇﻳﺟﺎﺑﻳ ًّﺔ ) ﻏﺑﻁﺔ‪ ،‬ﺛﻘﺔ‪ ،‬ﺣﺏّ (‪ .‬ﺃﻣّﺎ‬ ‫ِ‬ ‫ﺍﻟﻭﺟﻭﺩ‬
‫ﻭﺣﺎﻁﺎ ﻣﻥ ﻗﻳﻣﺔ ﺍﻟﻣﺭ ِء‬ ‫ّ‬ ‫ً‬ ‫ﻣﻼﺋﻡ‬ ‫ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﻠّﻘﺎء ﺑﺎﺋﺳًﺎ ﻭﻏﻳﺭ‬
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‫ﻭﻣﺿ ًّﺭﺍ‪ ،‬ﻓﺈ ّﻧﻪ ُﻳ ْﻧﻘِﺹُ ﻣﻥ ﻗُ ْﺩ َﺭ ِﺗ َﻧﺎ ﻭﻳُﻠﻘﻲ ﺑﻧﺎ ﻓﻲ ﻋﺎﻟﻡ ﺍﻻﻧﻔﻌﺎﻻﺕ‬
‫ﺏ ﻭﻛﺭﺍﻫﻳ ٌّﺔ‪ ،‬ﺇﻟﺦ‪ (.‬ﻫﺫﺍ ﻣﺎ‬ ‫ﺍﻟﺳّﻠﺑﻳﺔ ) ﺣﺯﻥٌ ‪ ،‬ﺧﻭﻑٌ ‪ ،‬ﺷﻌﻭ ٌﺭ ّ‬
‫ﺑﺎﻟﺫﻧ ِ‬
‫ﻛﺎﻥ ﺃﻫﻠﻧﺎ ﻳﻘﻭﻟﻭﻧﻪ ﻟﻧﺎ ﻋﻧﺩﻣﺎ ﻛ ّﻧﺎ ﺃﻁﻔﺎﻻ‪ :‬ﺍﻧﺗﺑﻪ ﺟ ّﻳ ًﺩﺍ ﺇﻟﻰ ﻣﻥ‬
‫ُﺗﺧﺎ ْ‬
‫ِﻟﻁ!‬

‫ﻻ ﻳﻘﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﺷﻳﺋﺎ ﺁﺧﺭ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻳﻔﻬﻡ ﺫﻟﻙ ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ‬
‫ﺑﻣﻌﻧﻰ ﺃﻛﺛﺭ ﺗﻌﻣﻳﻣًﺎ‪ .‬ﻛ ّﻝ ﺳﻌﺎﺩﺗﻧﺎ ﻭﻛ ّﻝ ﺗﻌﺎﺳﺗﻧﺎ ﻳﺗﺄ ّﺗﻳﺎﻥ ﻣﻥ ﺍﻷﺷﻳﺎء‬
‫ﺳﺗﺅﺛﺭ ﻓﻳﻧﺎ ﻋﻠﻰ ﺍﻟﻭﺟﻪ ﺍﻷﻓﺿﻝ ﺃﻭ‬ ‫ّ‬ ‫ﻭﺍﻷﻓﻛﺎﺭ ﻭﺍﻟﻣﻭﺟﻭﺩﺍﺕ ﺍﻟّﺗﻲ‬
‫ﻋﻠﻰ ﺍﻟﻭﺟﻪ ﺍﻟﺳﻲّ ء‪ .‬ﻧﺳﺗﻁﻳﻊ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﺫﻟﻙ ﺃﻥ َﻧﺗﺭُﻙ ﺃﻧﻔُ َﺳﻧﺎ‬
‫ﺕ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺣﺳﻧﺔ ﺃﻭ ﺍﻟﺳﻳّﺋﺔ ﻣﻥ ﺩﻭﻥ‬ ‫ﻟﻌﺑﺔ ﻟﻠﺻّﺩﻓﺔ‪ ،‬ﺃﻱ ﻟﻣُﺻﺎﺩَﻓﺎ ِ‬‫ً‬
‫ﻭﺿﻭﺡ ﻓﻲ ﺍﻟﺭﺅﻳﺔ ﻭﻻ ﻗﺩﺭ ٍﺓ ﻋﻠﻰ ﺇﺛﺎﺭﺗﻬﺎ ﺃﻭ ﺗﺟ ّﻧﺑﻬﺎ‪ .‬ﻫﺫﻩ ﻫﻲ‬
‫ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟّﺗﻲ ﻧﺣﻳﺎ ﺑﻬﺎ ﺗﻠﻘﺎﺋﻳّﺎ ﺣﺳﺏ ﺳﺑﻳﻧﻭﺯﺍ‪ُ » :‬ﺗﺛﻳﺭﻧﺎ ﺍﻷﺳﺑﺎﺏُ‬
‫ﺍﻟﺑﺣﺭ ﺍﻟّﺗﻲ ُﺗﺛﻳﺭﻫﺎ‬ ‫ُ‬
‫ِ‬ ‫ﺍﻟﺧﺎﺭﺟ ّﻳﺔ ﺑﻁﺭﻕ ﺷ ّﺗﻰ ﻭﻧﺣﻥ ﺃ ْﺷ َﺑ ُﻪ ﺑﺄﻣ ِ‬
‫ْﻭﺍﺝ‬
‫ﻳﺭ َﻧﺎ«)‪.(153‬‬ ‫ﺭﻳﺎ ٌﺡ ﻣﺗﻌﺎﻛ ٌ‬
‫ِﺳﺔ‪َ ،‬ﻧﺣْ ﻥُ ﻧﺗﻘﻠّﺏُ َﻭﻻَ َﻭﻋْ َﻲ ﻟَﻧﺎ َ ِﺑﻣَﺻِ ِ‬
‫‪١٦٦‬‬
‫ﻏﻳﺭ ﺃ ّﻧﻧﺎ ﻧﺳﺗﻁﻳﻊ ﺃﻳﺿﺎ ﺍﻣﺗﻼﻙ ﻣﺻﻳﺭﻧﺎ ﺑﺄﻳﺩﻳﻧﺎ ﻓﻧﺧﺗﺎﺭ ﺃﻥ ﻧﻛﻭﻥ‬
‫ﺃﻛﺛﺭ ﻭﺿﻭﺣً ﺎ ﻓﻲ ﺍﻟﺭّﺅﻳﺔ ﺑﺎﻟ ّﻧﻅﺭ ﺇﻟﻰ ﺃﻧﻔﺳﻧﺎ ﻭﺑﺎﻟ ّﻧﻅﺭ ﺇﻟﻰ‬
‫ً‬
‫ﻣﻌﺭﻓﺔ ﺃﻓﺿ َﻝ ﺑﺎﻟﻘﻭﺍﻧﻳﻥ ﺍﻟﻛﻭﻧﻳّﺔ ﻟﻠﺣﻳﺎﺓ‬ ‫ﺏ‬‫ﺍﻵﺧﺭﻳﻥ‪ ،‬ﻭﺃﻥ ﻧﻛ َﺗﺳِ َ‬
‫ﻭﺑﻁﺑﻳﻌﺗﻧﺎ ﺍﻟﻣﺗﻔﺭّﺩﺓ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﺗﻣ ّﻛﻧﻧﺎ ﻫﺫﻩ ﺍﻟﻣﻌﺭﻓﺔ‪ ،‬ﺑﻣﺎ ﻫﻲ‬
‫ﺛﻣﺭﺓ ﺍﻟ ّﺗﺟﺭﺑﺔ ﻭﺍﻟﻌﻘﻝ‪ ،‬ﻣﻥ ﻣﻌﺭﻓﺔ ﻣﺎ ﻫﻭ ﺣﺳﻥٌ ﺃﻭ ﺳﻲّ ٌء ﺑﺎﻟ ّﻧﺳﺑﺔ‬
‫ﺇﻟﻳْﻧﺎ ﺃﻱ ﻣﺎ ﻳﺗﻼءﻡ ﻭﻣﺎ ﻻ ﻳﺗﻼءﻡ ﻣﻊ ﻁﺑﻳﻌﺗﻧﺎ‪ ،‬ﺃﻱ ﻣﺎ ﻳُﺿﺎﻋِ ﻑُ ﺃﻭ‬
‫ﻣﺎ ﻳُﻧﻘِﺹُ ﻗُﺩﺭ َﺗﻧﺎ ﻭﻏِ ﺑﻁ َﺗﻧﺎ‪.‬‬

‫ﻟﻧﺄﺧﺫ ﺑﻌﺽ ﺍﻷﻣﺛﻠﺔ ﺍﻟﺑﺳﻳﻁﺔ ﻋﻠﻰ ﺫﻟﻙ‪ :‬ﻣﺛﺎ ٌﻝ ﺃﻭّ ﻝ ﻫﻭ ﻣﺛﺎﻝ‬

‫ﻧﺗﻐﺫﻯ ﻫﻭ ﺍﻟﺑﻘﺎء ﻋﻠﻰ‬ ‫ّ‬ ‫ﺍﻟ ّﺗﻐﺫﻳﺔ‪ .‬ﻓﺎﻟﻬﺩﻑ ﺍﻟّﺫﻱ ﻧﺳﻌﻰ ﺇﻟﻳﻪ ﻋﻧﺩﻣﺎ‬
‫ﻗﻳﺩ ﺍﻟﺣﻳﺎﺓ ﻭﺣﻔﻅ ﺍﻟﺻﺣّﺔ ﺍﻟﺟﻳّﺩﺓ ﻭﺗﺣﻘﻳﻕ ّﻟﺫﺓ ﺍﻟﺟﺳﺩ‪ .‬ﻫﻧﺎﻙ ﻗﺎﻧﻭﻥٌ‬
‫ﻟﻠﻁﺑﻳﻌﺔ َﻳﻘﺿﻲ ﺑﺄ ّﻧﻧﺎ ﺇﺫﺍ ﺃﻛﻠﻧﺎ ﻣﺎ ّﺩﺓ ﻣّﺎ ﻻ ﺗﺗﻼءﻡ ﺑﺷﻛﻝ ﺟﻳّﺩ‬ ‫ﻛﻭﻧﻲّ ّ‬
‫ﻣﻊ ﻁﺑﻳﻌﺗﻧﺎ ﺍﻟﻣﺗﻔﺭّﺩﺓ‪ ،‬ﻓﺈ ّﻧﻪ َﻳﻧ ُﺗﺞ ﻋﻥ ﺫﻟﻙ ُﻧﻘﺻﺎﻥٌ ﻓﻲ ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ‬
‫ﺣﺯﻥ ‪Affect‬‬ ‫ٍ‬ ‫ﺍﻟﻔﻌﻝ ﻳﻛﻭﻥ ﻓﻲ ﺻﻭﺭﺓ ﺗﻭﻋّﻙٍ ﺻﺣّﻲﱟ ﻭﺍﻧﻔﻌﺎﻝ‬
‫‪ .de tristesse‬ﻭﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻳﻛﻭﻥ ﻣﻥ ﺍﻟﻣﻬّﻡ ﺃﻥ ﻧﻌﺭﻑ ﺃﻳّﺔ‬
‫ﺃﻏﺫﻳﺔ ﻭﺃﻳّﺔ ﻣﺷﺭﻭﺑﺎﺕ ﺗﺗﻼء ُﻡ ﻣﻊ ﻁﺑﻳﻌﺗﻧﺎ‪ .‬ﻭﻣﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺃ ّﻧﻪ ﺗﻭﺟﺩ‬
‫ﺍﻟﺑﺷﺭ‪ :‬ﺍﻟﻣﺎ ُء ﺟﻳّﺩ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﺟﻣﻳﻊ‪،‬‬
‫ِ‬ ‫ٌ‬
‫ﺻﺎﻟﺣﺔ ﻟﻛ ّﻝ‬ ‫ﻗﻭﺍﻋ ٌﺩ ﻋﺎﻣ ٌّﺔ‬
‫ﺍﻟﺑﺷﺭ‪ .‬ﻭﻟﻛﻥ ﺗﻭﺟﺩ ﺃﻳﺿﺎ‬ ‫ِ‬ ‫ﺃﻣّﺎ ﺍﻷﺭﺳﻧﻳﻙ ‪َ Arsenic‬ﻓ ُﺳ ﱞﻡ ﻗﺎﺗ ٌﻝ ﻟﻛ ّﻝ‬
‫ﺷﺧﺹ ﻣﻥ ﺑﻳﻧﻧﺎ ﺗﻧﺑﻊ ﻣﻥ ﺗﻛﻭﻳﻧﻧﺎ‬ ‫ِ‬ ‫ﻣﺗﻐﻳّﺭﺍﺕ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻛ ّﻝ‬
‫ﺍﻟﻔﻳﺯﻳﺎﺋﻲّ ﺍﻟﻣﺗﻔﺭّﺩ‪ .‬ﻫﻛﺫﺍ‪ ،‬ﻓﺈﻥّ ﺃﺣﺩﻫﻡ ﻳﺗﺣﻣّﻝ ﺑﺷﻛﻝ ﺟﻳّﺩ ﺍﺳﺗﻬﻼﻛﺎ‬
‫ﻣﻧﺗﻅﻣﺎ ﻟﻠﻛﺣﻭﻝ‪ ،‬ﻓﻲ ﺣﻳﻥ ﺃﻥّ ﺷﺧﺻًﺎ ﺁﺧﺭ ﻟﻥ ﻳﺗﺣﻣّﻝ ﺃﺩﻧﻰ ﻗﻁﺭ ٍﺓ‬
‫ﻣﻧﻪ‪ .‬ﻭﺍﻟﺑﻌﺽ ﻣﺣﺗﺎﺟﻭﻥ ﺃﻛﺛﺭ ﻣﻥ ﻏﻳﺭﻫﻡ ﺇﻟﻰ ﺍﻟﺑﺭﻭﺗﻳﻥ ﺍﻟﺣﻳﻭﺍﻧﻲ‬
‫ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟّﺫﻱ ﻳُﻣﻛﻥ ﻓﻳﻪ ﻟﻠﺑﻌﺽ ﺍﻵﺧﺭ ﺍﻻﺳﺗﻐﻧﺎ ُء ﻋﻧﻪ‪ .‬ﻭﻛﺫﻟﻙ‬
‫‪١٦٧‬‬
‫ﻓﺈﻥّ ﺍﻟﺑﻌﺽ ﻳﻛﺷﻔﻭﻥ ﻋﻥ ﺣﺳﺎﺳﻳّﺔ ﺿﺩ ﺍﻟﻐﻠﻭﺗﻳﻥ ‪،Gluten‬‬
‫ﺍﻟﺟ ْﻭ ِﺯ‪ .‬ﻳﺗﻌﻠّﻕ ﺍﻷﻣﺭ ﺑﺈﺩﺭﺍﻙ‬ ‫ﻭﺁﺧﺭﻭﻥ ﺿ ّﺩ ﻏﻼﻝ ﺍﻟﺑﺣﺭ ﺃﻭ ﺿ ّﺩ َ‬
‫ﻣﺎ ﻳﺿ ّﺭ ﺑﻧﺎ ﺃﻭ ﻣﺎ ﻳﺿﺎﻋﻑ ﻗﻭّ ﺗﻧﺎ ﻋﺑﺭ ﺍﻟ ّﺗﺟﺭﺑﺔ‪ .‬ﻟﻘﺩ ﻗُﻣﺕ ﻣﻧﺫ‬
‫ﻋ ّﺩﺓ ﺳﻧﻭﺍﺕ ﺑﺗﺣﻠﻳﻝ ﻟﻠ ّﺩﻡ ﺑﻬﺩﻑ َﻣﻌﺭﻓ ِﺔ ﺩﺭﺟ ِﺔ ﺗﺣﻣﱡﻠﻲ ﺃﻭ ﻋﺩﻡ‬
‫ﺗﺣﻣﱡﻠﻲ ﻷﻛﺛﺭ ﻣﻥ ‪ 300‬ﺻﻧﻑ ﻣﻥ ﺍﻷﻏﺫﻳﺔ‪ .‬ﻭﻛﺎﻧﺕ ﺍﻟ ّﻧﺗﻳﺟﺔ ﺃ ّﻧﻲ‬
‫ﻻ ﺃﺗﺣﻣّﻝ ﺧﻣﺳﺔ ﺃﺷﻳﺎء‪ :‬ﺣﻠﻳﺏ ﺍﻟﺑﻘﺭ‪ ،‬ﻏﻠﻭﺗﻳﻥ ﺍﻟﻘﻣﺢ‪ ،‬ﺍﻟﻠّﻭﺯ‪،‬‬
‫ﺍﻟﻔﺎﺻﻭﻟﻳﺎء‪ ،‬ﻭﺍﻟﻛﺎﻓﻳّﻳﻥ‪ .‬ﻭﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻟ ْﻡ ﻳُﺿﻑْ ﺍﻟ ّﺗﺣﻠﻳ ُﻝ ﺷﻳﺋﺎ ﺇﻟﻰ‬
‫ﻣﻌﺭﻓﺗﻲ‪ ،‬ﻷ ّﻧﻲ ُﻛﻧﺕ ﺃﻗﻠﻌﺕ ﻋﻥ ﺍﺳﺗﻬﻼﻙ ﻫﺫﻩ ﺍﻷﻏﺫﻳﺔ ﻣﻧﺫ ﻣ ّﺩﺓ‬
‫ﻁﻭﻳﻠﺔ ﺑﻌﺩ ﺃﻥ ﻻﺣﻅﺕ ] ﺑﺎﻟ ّﺗﺟﺭﺑﺔ[ ﺃ ّﻧﻬﺎ َﺗﺿُﺭﱡ ﺑﻲ ﺭﻏﻡ ﻛﻭﻧﻲ‬
‫ﺃُﺣﺑ ُﱢﺫ َﻣﺫﺍﻗﺎ َﺗﻬﺎ! ﻭﻫﻧﺎ ﺗﺣﺩﻳﺩﺍ ﻳﻛﻭﻥ ﺗﺩ ّﺧﻝ ﺍﻟﻌﻘﻝ‪ :‬ﻓﻬﻭ ﻳﺳﺎﻋﺩﻧﺎ ﻋﻠﻰ‬
‫ﺗﺟﺎﻭﺯ ﺍﻧﻔﻌﺎﻻﺕ ﺍﻟﻠّﺫﺓ ﻭﺍﻷﻟﻡ ﻟﻛﻲ ﻧﺧﺗﺎﺭ ﻣﺎ ﻳُﻔﻳﺩﻧﺎ ) ﻓﻲ ﺑﻌﺽ‬
‫ﺍﻷﺣﻳﺎﻥ ﺃﻏﺫﻳﺔ ﻭﺃﺩﻭﻳﺔ ﺫﺍﺕ ﻣﺫﺍﻗﺎﺕ ﻟﻳﺳﺕ ﻣﺳﺗﺣﺑّﺔ( ﻭﻋﻠﻰ‬
‫ﻳﻧﻅﻡ ﺍﻟﻌﻘﻝ‬ ‫ﺭﻓﺽ ﻣﺎ ﻳﺳﻲء ﻟﻧﺎ ﺭﻏﻡ َﻛ ْﻭ ِﻧ ِﻪ ﺟﻳّﺩﺍ ﺃﺣﻳﺎﻧﺎ‪ ،‬ﻟﻸﺳﻑ! ّ‬
‫ﺑﺎﻻﺭﺗﻛﺎﺯ ﻋﻠﻰ ﺍﻟ ّﺗﺟﺭﺑﺔ ﺳﻠﻭﻛﻧﺎ ﺍﻟﻐﺫﺍﺋﻲّ ﺑﺎﻟ ّﻧﻅﺭ ﺇﻟﻰ ﻣﺎ ﻳُﺿﺎﻋﻑ‬
‫ﻗﺩﺭ َﺗﻧﺎ ﺍﻟﺟﺳﻣ ّﻳ َﺔ ﺃﻭ ﻣﺎ ﻳُﻧﻘِﺹُ ﻣﻧﻬﺎ‪ .‬ﻭﻳﻣﻛﻧﻧﺎ ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ ﺃﻥ‬
‫ً‬
‫ﺩﺳﻣﺔ‬ ‫ﺕ ﻭﻣﻭﺍ ﱠﺩ‬‫ﺑﻌﻛﺱ ﺫﻟﻙ ﻓﻧﺧﺗﺎﺭ ﺃﻻ ّ ﻧﺄﻛ َﻝ ﺳﻭﻯ ﺳ ّﻛﺭﻳﺎ ٍ‬ ‫ِ‬ ‫ﻧﻘﻭﻡ‬
‫ﻟﺿﺭ ِﺭ َﻫﺎ ﻋﻠﻰ ﺻﺣّﺗﻧﺎ‪ .‬ﻓﻠﻳﺳﺕ‬ ‫َ‬ ‫ﻙ ﺭﻏﻡ ﺇﺩﺭﺍﻛﻧﺎ‬ ‫ُ‬
‫ﻧﻌﺷﻕ ﺫﻟ َ‬ ‫ﻷ ّﻧﻧﺎ‬
‫ﺍﻟﺣﻛﻣ ُﺔ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ »ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺍﺟﺑًﺎ‪ .‬ﺇ ّﻧﻣﺎ ﻫﻲ ﻣﻘﺗﺭ ٌﺡ ُﻣ َﻘ ﱠﺩ ٌﻡ ﺇﻟﻰ‬
‫ﺃﻭﻟﺋﻙ ﺍﻟّﺫﻳﻥ ﻳﺭﻏﺑﻭﻥ ﻓﻲ ﻣُﺿﺎﻋﻔ ِﺔ ﻗﺩﺭﺗِﻬﻡ ﺍﻟﺣﻳﻭ ّﻳ ِﺔ ‪ -‬ﺍﻟﺟﺳﻣ ّﻳ ِﺔ‬
‫ﻭﺍﻟﺭّﻭﺣ ّﻳ ِﺔ‪ -‬ﻭﺭﻏﺑﺗﻬﻡ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﻓﻲ ﻏﺑﻁ ٍﺔ ﻣُﺗﺯﺍﻳﺩ ٍﺓ‪.‬‬

‫ﺳﺂﺧﺫ ً‬
‫ﻣﺛﺎﻻ ﻣﺧﺗﻠﻔﺎ ﺗﻣﺎﻣًﺎ‪ :‬ﻫﻭ ﻣﺛﺎﻝ ﺃﻏﺫﻳﺔ ﺍﻟﺭّﻭﺡ‪ .‬ﻓﺑﻣﺛﻝ ﻣﺎ ﺃﻥّ‬
‫ﺗﺗﻐﺫﻯ ﻣﻥ‬‫ّ‬ ‫ﻟﻧﺎ ﺟﺳﻣًﺎ ﻓﺭﻳ ًﺩﺍ‪ .‬ﻓﺈﻥّ ﻟﻧﺎ ﺃﻳﺿﺎ ﺭﻭﺣً ﺎ ﻓﺭﻳﺩﺓ‬
‫‪١٦٨‬‬
 ‫ﺕ ﺍﻟﻣﺗﻧﻭّ ﻋﺔ ﺟ ّﺩﺍ‪ ،‬ﺧﺎﺻّﺔ ﻣﻊ ﺍﻷﻓﻛﺎﺭ ﻭﺍﻟﻣﻌﺗﻘﺩﺍﺕ‬ ‫ﺻﺎ َﺩ َﻓﺎ ِ‬
‫ﺍﻟ ُﻣ َ‬
‫ﺷﺄﻥ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﻐﺫﺍء‪ ،‬ﺗﻛﻭﻥ ﺑﻌﺽ‬ ‫ﻭﺍﻷﻟﻔﺎﻅ‪ .‬ﻭﻣﺛﻠﻣﺎ ﻫﻭ ﺍﻟ ّ‬
‫ﺭﻭﺡ‬
‫ِ‬ ‫ﺕ ﺿﺎ ّﺭ ًﺓ ﻟﻠﺟﻣﻳﻊ ﻭﺗﺗﺳﺑّﺏ ﺑﻌﺽ ﺍﻷﻟﻔﺎﻅ ﻓﻲ ﺗﺳﻣّﻡ‬ ‫ﺍﻟﻣﺻﺎﺩﻓﺎ ِ‬
‫ﻛﺎﺋﻥ ﺑﺷﺭﻱّ ‪ » :‬ﺃﻧﺕ ﻻ ﺗﺳﺎﻭﻱ ﺷﻳﺋﺎ«‪ » ،‬ﺃﻧﺕ ﻣﺗﻭّ ﺣﺵ«‪،‬‬ ‫ٍ‬ ‫ﻛ ّﻝ‬
‫ﻭﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﻫﻧﺎﻙ ﻛﻠﻣﺎﺕ ﺗﺿﺎﻋﻑ ﻗﻭّ ﺓ ﺍﻟﻣﺭء‪ » :‬ﺃﻧﺎ ﺃُﺣﺑّﻙ«‪ ،‬ﺃﻭ‬
‫»ﺃﻧﺕ ﺟﻣﻳﻝ«‪ ،‬ﺇﻟﺦ‪ .‬ﻭﻟﻛﻥ ﻫﻧﺎﻙ ﺃﻳﺿﺎ ﺃﻏﺫﻳﺔ ﺭﻭﺣﻳّﺔ ﺇﻳﺟﺎﺑﻳﺔ‬
‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﺑﻌﺽ ﻣﻥ ﺩﻭﻥ ﺃﻥ ﺗﻛﻭﻥ ﻛﺫﻟﻙ ﻭُ ﺟُﻭﺑًﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ‬
‫ﺧﺎﺭ َﻗ ٍﺔ‬
‫ﺍﻵﺧﺭﻳﻥ‪ .‬ﺑﻌﺽ ﺍﻷﺷﺧﺎﺹ ﺑﺣﺎﺟﺔ ﺇﻟﻰ ﺍﻻﻋﺗﻘﺎﺩ ﻓﻲ ًﻗﻭﻯ ِ‬
‫ﻳﺗﻐﺫﻯ ﻣﻥ‬ ‫ّ‬ ‫ُﺗﺳﺎﻋﺩﻫﻡ ﻓﻲ ﺣﻳﺎﺗﻬﻡ ﺍﻟﻳﻭﻣﻳّﺔ‪ ،‬ﻭﺁﺧﺭﻭﻥ ﻻ‪ .‬ﺍﻟﺑﻌﺽ‬
‫ﺍﻟ ﱢﺷﻌْ ِﺭ ﻭﺍﻟﺑﻌﺽُ ﺍﻵﺧﺭ ﻣﻥ ﺍﻟ ّﻧﺻﻭﺹ ﺍﻟﺗﺎﺭﻳﺧﻳّﺔ ﻭﺁﺧﺭﻭﻥ ﻣﻥ‬
‫ﺽ ﺍﻷﻓﻛﺎﺭ‪ ،‬ﻓﻲ‬ ‫ّ‬
‫ﺳﻳﺗﺄﺛﺭﻭﻥ ﺳﻠﺑًﺎ ِﺑ َﺑﻌْ ِ‬ ‫ﺍﻟﻘﺻﺹ ﺍﻟﺑﻭﻟﻳﺳﻳّﺔ‪ .‬ﺍﻟﺑﻌﺽ‬
‫ﻭﺑﺎﺧﺗﺻﺎﺭ‪ ،‬ﺇﻥّ‬
‫ٍ‬ ‫ﺣﻳﻥ ﺃﻥّ ﺁﺧﺭﻳﻥ ﺳ ُﺗﺣﻔ ّﺯﻫﻡ ﺗﻠﻙ ﺍﻷﻓﻛﺎ ُﺭ ﻧﻔﺳﻬﺎ‪.‬‬
‫ﺗﺟﺭﺑﺔ ﺍﻟﺣﻳﺎﺓ ﻭﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﻌﻘﻝ ﻳﺳﻣﺣﺎﻥ ﻟﻧﺎ ﺇﺫﺍ َﺭﻏِ ْﺑ َﻧﺎ ﻓﻲ ﺫﻟﻙ‬
‫ﺕ ﺍﻟﻣﻣﻛﻧ ِﺔ‬ ‫ﺑﺗﻧﻅﻳﻡ ﻭﺟﻭﺩﻧﺎ ﺑﻬﺩﻑ ﺍﻟﺣﺻﻭﻝ ﻋﻠﻰ ﺃﻓﺿﻝ ﺍﻟﻣُﺻﺎﺩَﻓﺎ ِ‬
‫ﺕ ﺍﻟﺳﻳّﺋﺔ ﻗﺩﺭ ﺍﻹﻣﻛﺎﻥ‪.‬‬
‫ﺏ ﺍﻟﻣُﺻﺎﺩَﻓﺎ ِ‬ ‫ﻭﺗﺟ ّﻧ ِ‬

‫ﻳﺳﻌﻰ »ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻥ ﺧﻼﻝ ﺟﻣﻠﺔ ﻣﻥ ﺍﻟﻣﻼﺣﻅﺎﺕ ﺍﻟﺟﻳّﺩﺓ ﺍﻟّﺗﻲ‬

‫ﻋﻠﻡ ﺣﻘﻳﻘﻲّ‬‫ٍ‬ ‫ﺃﺟﺭﺍﻫﺎ ﻋﻠﻰ ﻧﻔﺳﻪ ﻭﻋﻠﻰ ﺍﻵﺧﺭﻳﻥ‪ ،‬ﺇﻟﻰ ﺇﻗﺎﻣﺔ‬
‫ﺑﺎﻻﻧﻔﻌﺎﻻﺕ‪ .‬ﻓﻬﻭ ﻳﺣ ّﺩﺩ ﺛﻼﺛﺔ ﻣﺷﺎﻋﺭ ﺃﺳﺎﺳﻳﺔ َﺗ ْﻧﺑ ُﻊ ﻣﻧﻬﺎ ﻛ ّﻝ‬
‫ﺍﻟﻣﺷﺎﻋﺭ ﺍﻷﺧﺭﻯ‪ :‬ﺍﻟ ّﺭﻏﺑﺔ ﺍﻟّﺗﻲ ﺗﻌﺑّﺭ ﻋﻥ ُﺟﻬ ِﺩ َﻧﺎ ﻣﻥ ﺃﺟﻝ‬
‫ﺍﻟﻣﺣﺎﻓﻅﺔ ﻋﻠﻰ ﺑﻘﺎﺋﻧﺎ‪ ،‬ﻭﺍﻟﻐﺑﻁﺔ ﺍﻟّﺗﻲ ﺗﺳﻣﺢ ﺑﻣﺿﺎﻋﻔﺔ ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ‬
‫ﺍﻟﻔﻌﻝ‪ .‬ﻭﻳﺳﻌﻰ ﺑﻌﺩ‬ ‫ِ‬ ‫ﺍﻟﻔﻌﻝ‪ ،‬ﺛ ّﻡ ﺍﻟﺣﺯﻥ ﺍﻟّﺫﻱ ﻳُﺿﻌِﻑ ﻗﺩﺭ َﺗﻧﺎ ﻋﻠﻰ‬
‫ﺫﻟﻙ ﺇﻟﻰ ﻓﻬﻡ ﺍﻟﻛﻳﻔﻳّﺔ ﺍﻟّﺗﻲ ﺗﺗﻭﻟّﺩ ﺑﻬﺎ ﺑﻘﻳّﺔ ﺍﻻﻧﻔﻌﺎﻻﺕ ﻭﻛﻳﻑ‬
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 ‫ﺍﻟﺛﻼﺛﺔ ﺍﻷﺳﺎﺳﻳّﺔ‪ .‬ﻓﻛ ّﻝ‬ ‫ﺗﺗﺭ ّﻛﺏ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﻫﺫﻩ ﺍﻻﻧﻔﻌﺎﻻﺕ ّ‬
‫ﺷﻛﻼ ﻣﻥ‬ ‫ً‬ ‫ﺍﻻﻧﻔﻌﺎﻻﺕ ﻫﻲ ﺗﻌﺑﻳﺭﺍﺕ ﺟﺯﺋﻳّﺔ ﻋﻥ ﺍﻟ ّﺭﻏﺑﺔ‪ ،‬ﻭﺳﺗﻛﻭﻥ‬
‫ﺍﻟﻐﺑﻁﺔ ﺇﺫﺍ ﺿﺎﻋﻔﺕ ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻝ‪ ،‬ﺃﻭ ﺷﻛﻼ ﻣﻥ ﺍﻟﺣﺯﻥ ﺇﺫﺍ‬
‫ﺻﺗﻬﺎ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﻳﻧﻁﻠﻕ ﻣﻥ ﺗﻌﺭﻳﻑ ﺳﻠﺳﻠ ٍﺔ ﻣﻥ ﺍﻻﻧﻔﻌﺎﻻﺕ‬ ‫ﺃﻧ َﻘ َ‬
‫ﻭﺍﻟﺣﺯ ِﻥ ﺑﺣﺳﺏ ﺍﻟﻣﻭﺍﺿﻳﻊ ﺍﻟّﺗﻲ‬ ‫ْ‬ ‫َﺗﺟْ َﻣ ُﻊ ﺑﻳﻥ ﺍﻟ ّﺭﻏﺑﺔ ﻭﺍﻟﻐﺑﻁ ِﺔ‬
‫ﺗﺗﻌﻠّﻕ ﺑﻬﺎ‪ .‬ﺍﻟﺣﺏّ ﺍﻟّﺫﻱ ﻳﺗﺄﺳّﺱ ﻋﻠﻰ ﺍﻟ ّﺭﻏﺑﺔ ﻳ َُﺣ ﱢﺩ ُﺩ ِﻟ َﻧ ْﻔﺳِ ِﻪ‬
‫ﻏﺑﻁﺔ ﺑﻘﺩﺭ‬ ‫ً‬ ‫ﺷﺧﺹ‪ ،‬ﻭﻳﻛﻭﻥ‬ ‫ٍ‬ ‫ﻣﻭﺿﻭﻋًﺎ ﻫﻭ ﻋﺑﺎﺭﺓٌ ﻋﻥ ﺷﻲ ٍء ﺃﻭ‬
‫ﻣﺎ ﺃﻥّ ﺍﻟﻔﻛﺭ َﺓ ﺍﻟّﺗﻲ ﻟﻧﺎ ﻋﻥ ﻫﺫﺍ ﺍﻟﻣﻭﺿﻭﻉ ﺗﺿﺎﻋﻑ ﻗﺩﺭ َﺗﻧﺎ ﻋﻠﻰ‬
‫ﺍﻟﻔﻌﻝ ) ﺣ ّﺗﻰ ﻟﻭ ُﻛ ّﻧﺎ ﻗﺩ ﺭﺃﻳﻧﺎ ﺳﺎﺑﻘﺎ ﺃﻥّ ﻫﺫﻩ ﺍﻟﻐﺑﻁ َﺔ ﻳُﻣﻛﻧﻬﺎ ﺃﻥ‬ ‫ِ‬
‫ﺯﻥ ﺇﺫﺍ ﻛﺎﻥ ﻫﺫﺍ ﺍﻟﺣﺏﱡ ﻣ َُﺅ ّﺳﺳًﺎ ﻋﻠﻰ ﻓﻛﺭ ٍﺓ ﻏﻳﺭ‬ ‫َﺗﺗﺣﻭّ َﻝ ﺇﻟﻰ ُﺣ ٍ‬
‫ﻣُﻁﺎﺑﻘ ٍﺔ(‪ .‬ﻭﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ‪ُ ،‬ﺗﺣ ّﺩ ُﺩ ﺍﻟﻛﺭﺍﻫ ّﻳ ُﺔ ﻟﻧﻔﺳﻬﺎ ﻣﻭﺿﻭﻋًﺎ ﻫﻭ‬
‫ﺍﻟﻔﻌﻝ ﻭ َﺗﺩ َﻓ ُﻊ ﺑﻧﺎ ﺇﻟﻰ ﺍﻟ ُﺣ ْﺯ ِﻥ‪.‬‬ ‫ِ‬ ‫ﻛﺎﺋﻥٌ ُﺗﺿْ ﻌِﻑُ ِﻓ ْﻛ َﺭ ُﺗ ُﻪ ﻣﻥ ﻗُﺩﺭﺗِﻧﺎ ﻋﻠﻰ‬
‫ﻏﺑﻁﺔ ُﺗﺭﺍ ِﻓﻘُﻬﺎ ﻓﻛﺭﺓُ‬ ‫ٌ‬ ‫ﻟﻬﺫﺍ ﺍﻟﺳّﺑﺏ ﻳُﻌﺭﱢ ﻑ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﺣﺏﱠ ﺑﺄ ّﻧﻪ »‬
‫ﻋﻠّ ٍﺔ ﺧﺎﺭﺟ ّﻳ ٍﺔ«‪ ،‬ﻭﺍﻟﻛﺭﺍﻫ ّﻳ َﺔ ﺑﺄ ّﻧﻬﺎ » ﺍﻟ ُﺣ ْﺯﻥُ ﺍﻟّﺫﻱ ُﺗﺭﺍ ِﻓﻘُﻪ ﻓﻛﺭﺓُ ﻋﻠّ ٍﺔ‬
‫ﺍﻹﺷﺑﺎﻉ ﺍﻟﺑﺎﻁﻧﻲﱠ‬ ‫َ‬ ‫ﺧﺎﺭﺟﻳ ٍﺔ«)‪ .(154‬ﻭﺑﺎﻟ َﻣ ْﻧﻁِ ِﻕ َﻧ ْﻔﺳِ ﻪِ‪ ،‬ﻳُﻌﺭﱢ ﻑُ‬
‫‪ satisfaction intérieure‬ﺑﺄ ّﻧﻪ » ﺍﻟﻐِﺑ َﻁ ُﺔ ﺍﻟّﺗﻲ ُﺗﺭﺍ ِﻓﻘُﻬﺎ ِﻓ ْﻛ َﺭﺓُ‬
‫ﻋﻠّ ٍﺔ ﺑﺎﻁﻧ ّﻳ ٍﺔ«‪ ،‬ﻭﺍﻟ ّﻧﺩ ُﻡ ﺑﺄ ّﻧ ُﻪ » ﺍﻟ ُﺣ ْﺯﻥُ ﺍﻟّﺫﻱ ُﺗﺭﺍ ِﻓﻘُ ُﻪ ﻓﻛﺭﺓُ ﻋﻠّ ٍﺔ‬
‫ﺑﺎﻁﻧ ّﻳ ٍﺔ«)‪ .(155‬ﻭﺗﺗﻌﻘّﺩ ﻫﺫﻩ ﺍﻟ ّﺗﻌﺭﻳﻔﺎﺕ ﺑﺣﺳﺏ ﺍﻟﻣﻭﺍﺿﻳﻊ ﺇﻟﻰ ﻣﺎ‬
‫ّﺎﺕ ﺃﺧﺭﻯ ﻓﻲ ﺍﻻﻋﺗﺑﺎﺭ ﻣﺛﻝ ﺍﻟ ّﺯﻣﻥ‬ ‫ﻻ ﻧﻬﺎﻳﺔ ﻟﻪ ﺑﻘﺩﺭ ﻣﺎ َﺗ ْﺩ ُﺧ ُﻝ ﺁﻟﻳ ٌ‬
‫‪ Temporalité‬ﻭﺍﻟﺟﻣﻊ ‪ l’addition‬ﺃﻭ ﺍﻟ ُﻣ َﻣﺎ َﻫﺎﺓُ‬
‫‪ .l’identification‬ﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻳُﻌﺭّﻑ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻷﻣﻝ ﺑﺄ ّﻧﻪ‬
‫»ﻏﺑﻁ ُﺔ ﻏﻳﺭ ﻣﺳﺗﻘﺭّﺓ ‪ inconstante‬ﺗﻭﻟﺩ ﻣﻥ ﻓﻛﺭﺓ ﺷﻲء‬
‫ﺿﻰ‪ ،‬ﻭﺗ ْﺑ ُﺩﻭ ﻟﻧﺎ ﻧﻬﺎﻳﺗﻪ ﻣﻥ ﺑﻌﺽ ﺍﻷﻭﺟﻪ ﻣﺣ ﱠﻝ‬ ‫ﻣﺳﺗﻘﺑﻠﻲّ ﺃﻭ َﻣ َ‬
‫ﻙ«‪ .‬ﻭﻳُﻌﺭّﻑُ ﺍﻟ ِﺧ ْﺷ َﻳ َﺔ ﺑﺄ ّﻧﻬﺎ » ﺍﻟﺣﺯﻥُ ﻏﻳ ُﺭ ﺍﻟﻣﺳﺗﻘ ّﺭ ﺍﻟﻣﺗﻭﻟّ ُﺩ ﻋﻥ‬ ‫ﺷ ّ‬
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‫ﺿﻰ‪ ،‬ﻭﺗﺑﺩﻭ ﻟﻧﺎ ﻧﻬﺎﻳﺗﻪ ﻣﻥ ﺑﻌﺽ‬ ‫ﻓﻛﺭﺓ ﺷﻲء ﻣﺳﺗﻘﺑﻠﻲّ ْﺃﻭ َﻣ َ‬
‫ﻌﻭﺭ ﺑﺎﻷﻣﺎﻥ‬ ‫ﺷ َ‬ ‫ﻭﺑﺎﻟﻣﺛﻝ‪ ،‬ﻳُﻌﺭّﻑ ﺍﻟ ّ‬
‫ِ‬ ‫ﻙ«)‪.(156‬‬ ‫ﺍﻷﻭﺟﻪ ﻣﺣ ّﻝ ﺷ ّ‬
‫ﺑﺄ ّﻧﻪ » ﺍﻟﻐﺑﻁ ُﺔ ﺍﻟﻣﺗﻭﻟّﺩﺓ ﻣﻥ ﻓﻛﺭﺓ ﺷﻲء ﻣﺳﺗﻘﺑﻠﻲّ ﺃﻭ ﻣﺿﻰ‪ ،‬ﻭﻻ‬
‫ﻭﺍﻟﻳﺄﺱ ﺑﺄ ّﻧﻪ » ﺍﻟﺣﺯﻥ ﺍﻟﻣﺗﻭﻟّﺩ ﻣﻥ‬ ‫َ‬ ‫ﻙ ﺑﺷﺄﻧﻪ«‪،‬‬ ‫ﻳﻛﻭﻥُ ﻫﻧﺎﻙ ﺃﻱّ ﺷ ّ‬
‫ﻙ‬ ‫ﻓﻛﺭﺓ ﺷﻲء ﻣﺳﺗﻘﺑﻠﻲّ ﺃﻭ ﻣﺿﻰ‪ ،‬ﻭﻻ ﻳﻛﻭﻥ ﻫﻧﺎﻙ ﺃﻱّ ﺳﺑﺏ ﻟﻠﺷ ّ‬
‫ﺑﺷﺄﻧﻪ«)‪ .(157‬ﻭﻳﻘﻭﻡ ﺃﻳﺿﺎ ﺑﺎﻻﺳﺗﻧﺎﺩ ﺃﻛﺛﺭ ﻋﻠﻰ ﺁﻟ ّﻳ ِﺔ ﺍﻟ ُﻣ َﻣﺎ َﻫﺎ ِﺓ‬
‫ﺷﻔﻘﺔ ﺑﺄ ّﻧﻬﺎ‬ ‫‪ ،le mécanisme d’identification‬ﺑﺗﻌﺭﻳﻑ ﺍﻟ ّ‬
‫ﻟﺷﺧﺹ ﺁﺧﺭ ﻧﺗﺧﻳّﻝ ﺃ ّﻧﻪ‬ ‫ٍ‬ ‫ﺻ َﻝ‬ ‫»ﺍﻟﺣﺯﻥُ ﺍﻟّﺫﻱ ُﺗﺭﺍﻓﻘﻪ ﻓﻛﺭﺓُ ﺷﺭﱟ َﺣ َ‬
‫ﻁ ‪ Indignation‬ﻓﻬ َُﻭ » ﺍﻟﻛﺭﺍﻫ ّﻳ ُﺔ ﺗ َِﺟﺎ َﻩ َﻣﻥْ‬ ‫ُﺷﺑﻬُﻧﺎ«‪ ،‬ﺃﻣّﺎ ﺍﻟﺳ ْﱡﺧ ُ‬
‫ﻳ ِ‬
‫َﻳﻔ َﻌ ُﻝ ﺍﻟﺷﺭ ﺿ ّﺩ ﺍﻵﺧﺭ«)‪ .(158‬ﻳُﺑﻳﱢﻥُ ﻟﻧﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻛﻳﻑ‬
‫ﻬﻡ‬ ‫ّﺎﺕ ﺍﻟﻣُﻣﺎﻫﺎﺓ ﻭﺍﻟ ّﺗﺷﺎ ُﺑ ِﻪ ‪ similitude‬ﺃﺳﺎﺳ ّﻳ َﺔ ﻓﻲ َﻓ ِ‬ ‫ﺗﻛﻭﻥ ﺁﻟﻳ ُ‬
‫ُﻭﻥ ﻁﺑﻳﻌ ًّﻳﺎ ﺇﻟﻰ ﻣﻘﺎﺭﻧﺔ ﺃَﻧﻔُﺳِ َﻧﺎ ﺑﺎﻵﺧﺭﻳﻥ‪.‬‬ ‫ﺍﻻﻧﻔﻌﺎﻻﺕ ﻷ ّﻧﻧﺎ َﻣ ْﺩﻓُﻭﻋ َ‬
‫ﺧﺫ ﺻﻭﺭً ﺍ ﻋﺩﻳﺩﺓ‬ ‫ﻣﺛﻼ ﺗ ّﺗ ُ‬
‫ﻓﺎﻟﻣﺷﺎﻋﺭ ﺍﻟﺑﺳﻳﻁﺔ ﻟﻠﺣﺏّ ﻭﺍﻟﻛﺭﺍﻫﻳّﺔ ً‬
‫ﺃﻛﺛﺭ ﺗﻌﻘﻳ ًﺩﺍ ﻋﻧﺩﻣﺎ َﺗﺩ ُﺧﻝ ﻓﻲ َﺗﻔﺎﻋ ٍُﻝ ﻣﻊ ﺍﻟﻣﻘﺎﺭﻧﺔ ﺍﻟّﺗﻲ ُﻧﻘﻳﻣُﻬﺎ ﺑﻳﻥ‬
‫ﺃﻧﻔﺳﻧﺎ ﻭﺍﻵﺧﺭﻳﻥ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ُﺗﻭﻟﺩ ﺍﻟﻐﻳﺭﺓ ﺗﺟﺎ َﻩ ﺳﻌﺎﺩﺓ ﺍﻵﺧﺭﻳﻥ‬
‫ﻟﻛﻭﻧﻧﺎ ﻋﺎﺟﺯﻳﻥ ﻋﻥ ﻣﺷﺎﺭﻛﺗﻬﻡ‬ ‫ﻣﻥ ﺍﻹﺣﺑﺎﻁ ‪ْ frustration‬‬
‫ﺳﻌﺎﺩ َﺗﻬﻡ‪ ،‬ﺑﻣﺎ ﺃ ّﻧﻬﻡ ﻳﻣﺗﻠﻛﻭﻥ ﺍﻟﻣﻭﺿﻭﻉ ﺑﺷﻛﻝ ﺣﺻﺭﻱّ ‪ .‬ﻭﺑﺫﻟﻙ‬
‫ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺃ ّﻛﺩ ﻋﻠﻰ ﺍﻟ ّﺭﻏﺑﺔ ﺍﻟﻣﺣﺎﻛﺎﺗﻳّﺔ ‪le désir‬‬
‫‪ mimétique‬ﻗﺑﻝ » ﺭﻳﻧﻳﻪ ﺟﻳﺭﺍﺭ« ‪ René Girard‬ﺑﺯﻣﻥ‬
‫ﻁﻭﻳﻝ‪ :‬ﺃﺭﻏﺏ ﻓﻲ ﺷﻲ ٍء ﻣّﺎ ﺃﻭ ﻓﻲ ﺷﺧﺹ ﻣّﺎ ﻷﻥّ ﺷﺧﺻًﺎ ﺁﺧﺭ‬
‫ﻳﻣﺗﻠﻛﻪ‪ .‬ﻏﻳﺭ ﺃﻥّ ﻫﺫﻩ ﺍﻵﻟﻳّﺎﺕ ﺍﻟّﺗﻲ ُﺗﻧ ِﺗ ُﺞ ﺍﻧﻔﻌﺎﻻ َﺗﻧﺎ ﺗﻛﻭﻥ ﻓﻲ‬
‫ﺏ ﺍﻟﻌﻣﻳﻘ ِﺔ ﺍﻟّﺗﻲ‬ ‫ﻏﺎﻣﺿﺔ‪ :‬ﻟﻳﺱ ﻟﺩﻳﻧﺎ ﺃﻱﱡ َﻭﻋﻲٍ ﺑﺎﻷﺳﺑﺎ ِ‬ ‫ً‬ ‫ﺍﻟﻐﺎﻟﺏ‬
‫ﻳﻥ‪.‬‬ ‫ُﺣﻣﺎ َء ﺃﻭ ﻳَﺎﺋﺳِ َ‬ ‫ﻛﺎﺭﻫﻳﻥ ﺃﻭ ﺭ َ‬ ‫ّﻳﻥ ﺃﻭ ِ‬ ‫ﻳﻥ ﺃﻭ ﻣُﺣﺑ َ‬ ‫ﺗﺟﻌﻠﻧﺎ َﻏﻳ ِ‬
‫ُﻭﺭ َ‬

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‫ﻟﺗﺄﺛﻳﺭ[ ﻋَﻭﺍﻁِ ِﻔ َﻧﺎ ﻓﻲ ﺣﻳﻥ ﺃ ّﻧﻪ ﻳﺟﺏ ﻋﻠﻳﻧﺎ ﺃﻥ ﻧﻘﻭﻡ‬
‫ِ‬ ‫ﻧﺣﻥ َﻧ َﺗ َﻌﺭّﺽُ ]‬
‫ﺑ َﺗﺄﺳﻳﺳِ ﻬﺎ ﺑﺄﻧﻔُﺳِ َﻧﺎ‪.‬‬

‫ﺻﻳﻐﺔ ﻣﺄﺛﻭﺭ ًﺓ ﻟـ»ﺃﻭﻓﻳﺩ«‪ ،‬ﺣﻳﺙ ﻳُﺫ ّﻛﺭﻧﺎ »ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺄ ّﻧﻧﺎ‬ ‫ً‬ ‫ﻟﻧﺄﺧﺫ‬
‫ﺿ َﻝ ﻭﻧﺄﺗﻲ ﺍﻷﺭﺫﻝ«‪ .‬ﻛﺎﻧﺕ‬ ‫ﻙ ﺍﻷﻓ َ‬ ‫ﻓﻲ ﻛﺛﻳﺭ ﻣﻥ ﺍﻷﺣﻳﺎﻥ » ُﻧﺩﺭ ُ‬
‫ﻗﺎﺋﻠﺔ‪» :‬ﺃﻧﺎ ﺃﻁ َﻣ ُﺢ ﻓﻲ ﺣﻳﺎﺗﻲ‬‫ً‬ ‫ﺕ ﻟﻲ ﻳﻭﻣًﺎ‬‫ﺇﺣﺩﻯ ﺍﻟﺻّﺩﻳﻘﺎﺕ ﻗﺩ ﺃَ َﺳﺭﱠ ْ‬
‫ﺭﺟﻝ َﻳﺟْ ﻌﻠُﻧﻲ ﺳﻌﻳﺩ ًﺓ‪ ،‬ﻏﻳﺭ ﺃ ّﻧﻲ ﻻ ﺃﺗﻭﻗّﻑ ﻋﻥ‬ ‫ٍ‬ ‫ﺍﻟﻌﺎﻁﻔﻳّﺔ ﺇﻟﻰ ﻟﻘﺎء‬
‫ﺃﺷﺧﺎﺹ ﻻ ﻳُﻼﺋﻣﻭ َﻧﻧِﻲ ﻭﻳﺗﺳﺑّﺑﻭﻥ ﻓﻲ ﺷﻘﺎﺋﻲ«‪ .‬ﻭﻟﻡ‬ ‫ٍ‬ ‫ﻣﻼﻗﺎ ِﺓ‬
‫ﺗﺗﻣ ّﻛﻥ‪ ،‬ﺇﻻ ّ ﺑﻌﺩ ﺍﺳﺗﺷﺎﺭ ِﺓ ﺃﺧﺻﺎﺋﻲّ ‪ ،‬ﻣﻥ ﻓﻬﻡ ﺃ ّﻧﻬﺎ ﻛﺎﻧﺕ َﺗ ُ‬
‫ﺑﺣﺙ‬ ‫ِ‬
‫ﺿ َﻬﺎ ﻟﻬﺎ‬ ‫ّ‬
‫ﺑﻁﺭﻳﻘﺔ ﻻ ﻭﺍﻋﻳﺔ ﻋﻥ ﺍﺳﺗﻌﺎﺩﺓ ﺗﻠﻙ ﺍﻹﻫﺎﻧﺔ ﺍﻟﺗﻲ ﻋ ّﺭ َ‬
‫ﻁﻔﻭﻟﺗﻬﺎ ﻣﻥ ﺧﻼﻝ ﺣﻳﺎﺗﻬﺎ‬ ‫ﻭﺍﻟ ُﺩﻫﺎ ﻋﺑ َْﺭ ﺳﻭ ِء ﻣُﻌﺎ َﻣﻠﺗﻬﺎ ﻓﻲ ُ‬
‫ﺍﻟﻌﺎﻁﻔﻳّﺔ‪ .‬ﻟﻘﺩ ُﺳﻣﱢﻣﺕ ﺣﻳﺎﺗﻬﺎ ﺍﻟﻌﺎﻁﻔﻳّﺔ ﻣﻧﺫ ﻁﻔﻭﻟﺗﻬﺎ‪ ،‬ﻭﻫﻲ ﺗﺑﺣﺙ‬
‫ﺍﻟﻳﻭﻡ ﻋﻣّﺎ ﻛﺎﻧﺕ ﻗﺩ ﻋﺎﺷﺗﻪ‪ :‬ﺃﻱ ﻋﻥ ﻁﻌﻡ ﺍﻟﺳ ّﻡ‪ .‬ﺇ ّﻧﻬﺎ ﺗﻁﻣﺢ ﺇﻟﻰ‬
‫ً‬
‫ﺳﺟﻳﻧﺔ‬ ‫ﺍﻷﻓﺿﻝ ﻭﻟﻛ ّﻧﻬﺎ ﻻ ﺗﻠﺗﻘﻲ ﺇﻻ ّ ﺑﻣﺎ ﻫﻭ ﺃﺳﻭﺃَ ﻷ ّﻧﻬﺎ ﻛﺎﻧﺕ‬
‫ﺇﻧﺗﺎﺝ ﻻ ﻭﺍﻋﻳ ٍﺔ ‪un mécanisme inconscient‬‬ ‫ٍ‬ ‫ﻵﻟ ّﻳ ِﺔ ﺇﻋﺎﺩ ِﺓ‬
‫‪ .de reproduction‬ﻳُﺳﻣﻰ ﺫﻟﻙ ﻓﻲ ﺍﻟ ّﺗﺣﻠﻳﻝ ﺍﻟ ّﻧﻔﺳﻲ‬
‫ﺑﺎﻟﺳّﻳﻧﺎﺭﻳﻭ ﺍﻟﻌﺻﺎﺑﻲّ ‪ .le scénario névrotique‬ﺃﻣّﺎ ﻋﻧﺩﻣﺎ‬
‫ﻧﻌﻲ ﺑﻬﺫﺍ ﺍﻟﺳّﺑﺏ ﺍﻟﻼ ّ‪-‬ﺇﺭﺍﺩﻱ ﻓﺳﻧﺗﻣ ّﻛﻥ ﻣﻥ ﺍﻟﺗﺧﻠّﺹ ﻣﻧﻪ‪ .‬ﺇﺫ ﺇﻥّ‬
‫ﻣﻌﺭﻓﺔ ﺍﻷﺳﺑﺎﺏ ﻫﻲ ﺍﻟّﺗﻲ ُﺗﺣ ّﺭﺭﻧﺎ ﻭﺗﻣ ّﻛﻧﻧﺎ ﻣﻥ ﺍﻟﻔﻌﻝ ﺑﻁﺭﻳﻘﺔ‬
‫ﻭﺍﺿﺣﺔ ﻋﺑﺭ ﺗﻭﺟﻳﻪ ﻓﻌﻠﻧﺎ ﻭﺍﺧﺗﻳﺎﺭﺍﺗﻧﺎ ﻧﺣﻭ ﻣﺎ ُﻳ َﻧﻣّﻳ َﻧﺎ ﻭﻳﺟﻌﻠُﻧﺎ ﻓﻲ‬
‫ﻏﺑﻁ ٍﺔ ﺇﻳﺟﺎﺑ ّﻳ ٍﺔ ﺣﻘﻳﻘ ّﻳ ٍﺔ‪.‬‬

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‫ﺭﻳﻕ ﺇﻟﻰ‬ ‫ﺍﻟﻁ ُ‬‫ﻭﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﺫﻟﻙ‪ ،‬ﻧﻔﻬﻡ ﺑﻭﺟﻪ ﺃﻓﺿﻝ ﻟﻣﺎﺫﺍ َﻳﻣُﺭﱡ ّ‬
‫ﺑﺗﻁﻭﻳﺭ ﻣﻌﺭﻓ ٍﺔ‬
‫ِ‬ ‫ُﻁﺎﺑﻘﺔِ‪ ،‬ﺃﻱ‬
‫ﺍﻷﻓﻛﺎﺭ ﺍﻟﻣ ِ‬
‫ِ‬ ‫ﻭﺑﺗﻁﻭﻳﺭ‬
‫ِ‬ ‫ﺑﺎﻟﻌﻘﻝ‬
‫ِ‬ ‫ﺍﻟﻐِﺑ َﻁ ِﺔ‬
‫ﺻﺣﻳﺣ ٍﺔ ﺑﺄﻧﻔﺳﻧﺎ‪ ،‬ﻣﻌﺭﻓﺔ ﺑﻣﺎ ﻳُﻼﺋﻣﻧﺎ ﻭﻣﺎ ﻻ ﻳﻼﺋﻣﻧﺎ‪ ،‬ﻭﺃﻳﺿﺎ‬
‫ﻟﻠﻁﺑﻳﻌﺔ ﺍﻟّﺗﻲ ﻧﺧﺿﻊ ﻟﻬﺎ ﻟﻛﻭﻧﻧﺎ ﺟﺯءًﺍ ﻻ ﻳﺗﺟ ّﺯﺃ‬ ‫ﺑﺎﻟﻘﻭﺍﻧﻳﻥ ﺍﻟﻛﻭﻧﻳّﺔ ّ‬
‫ﻣﻧﻬﺎ‪ .‬ﻭﺭﻏﻡ ﺫﻟﻙ‪ ،‬ﻭﻫﻲ ﺍﻟ ّﻧﻘﻁﺔ ﺍﻟّﺗﻲ ﻳﻔﺎﺟﺋﻧﺎ ﻓﻳﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻙ‬ ‫ﻣﺭّﺓ ﺃﺧﺭﻯ‪ ،‬ﻓﺈﻥّ ﺍﻟﻌﻘﻝ ﻣﺛ ُﻝ ﺍﻹﺭﺍﺩﺓ ﻻ ﻳﻛﻔﻲ ﻟﺗﻐﻳﻳﺭﻧﺎ‪ .‬ﺇﻥّ ﻣ َُﺣﺭﱢ َ‬
‫ﻐﻳﻳﺭ ﻫﻭ ﺍﻟ ّﺭﻏﺑﺔ‪ .‬ﻭﻟﻛﻥ ﻟﻣﺎﺫﺍ؟‬ ‫ﺍﻟ ّﺗ ِ‬

‫� )‪«Nous flottons, inconscients de notre (149‬‬

‫»‪.sort et de notre destin‬‬

‫� )‪.Éthique, III, introduction, p. 412(150‬‬

‫� )‪.Traité politique, I, 1, p. 918(151‬‬

‫� )‪Spinoza, philosophie pratique, op. cit., (152‬‬

‫‪.p. 164‬‬

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‫ﻭﻓﻲ ﺿﻭء ﻫﺫﻩ ﺍﻟﻘﺭﺍءﺓ ﺗﻛﻭﻥ ﺍﻟ ّﺗﺭﺟﻣﺔ ﺍﻟﻌﺭﺑﻳّﺔ ﻟﻌﻧﻭﺍﻥ ﻛﺗﺎﺏ‬
‫ ﻏﻳﺭ ﺩﻗﻳﻘﺔ ﺑﻣﺎ ﻓﻳﻪ ﺍﻟﻛﻔﺎﻳﺔ‬،‫ ﺑـ ﺍﻷﺧﻼﻕ‬-Éthique - «‫»ﺳﺑﻳﻧﻭﺯﺍ‬
‫ﺣﻳﺙ ﻳﻛﻭﻥ ﻣﻥ ﺍﻟﻣﻼﺋﻡ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟﻣﺻﻁﻠﺢ ﺍﻟﻣُﻌﺭّﺏ » ﺇﻳﺗﻳﻘﺎ« ﺃﻭ‬
(‫ )ﺍﻟﻣﺗﺭﺟﻡ‬.‫ﺣ ّﺗﻰ ﻣﻔﻬﻭﻡ »ﺍﻹﻳﺗﻭﻟﻭﺟﻳﺎ« ﻧﻔﺳﻪ‬

.Éthique, III, 59, scolie, p. 468(153) �

.Éthique, III, 13, scolie(154) �

.Ibid., III, 30, scolie (155) �

Ibid., III, définition des sentiments, 12 (156) �

.et 13

Ibid., III, définition des sentiments, 14 (157) �

.et 15
Ibid., III, scolie et définition des (158 ) �
.sentiments, 18

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 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ‬
‫َﻓﻠ َﻧﻌْ َﺗ ِﻥ ﺑﺎﻟﺭﱠ ْﻏ َﺑ ِﺔ‬

‫ﺍﻹﻧﺳﺎﻥ«)‪(159‬‬‫ِ‬ ‫ﻫﻲ َﻣﺎﻫ ّﻳ ُﺔ‬

‫»ﺍﻟ ّﺭﻏﺑ ُﺔ َ‬
‫ﺭﺃﻳﻧﺎ ﺃﻥّ ﺇﺣﺩﻯ ﺍﻷﻓﻛﺎﺭ ﺍﻷﺷ ّﺩ ﺃﻫﻣﻳّﺔ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﻔﻠﺳﻔﺔ‬
‫ﺍﻹﻳﺗﻳﻘﻳّﺔ ﻟﺩﻯ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻲ » ﺍﻟﻛﻭﻧﺎﺗﻭﺱ«‪ ،‬ﺃﻱ ﺍﻟﺟﻬﺩ ﺍﻟّﺫﻱ‬
‫ﻙ ﻭُ ﺟﻭﺩِﻧﺎ‬ ‫ُﻧﺳْ ﺩِﻳ ُﻪ ﻣﻥ ﺃﺟﻝ ﺍﻟﺣﻔﺎﻅ ﻋﻠﻰ ﻭﺟﻭﺩﻧﺎ ﻭﺗﻧﻣﻳﺗﻪ‪ .‬ﺇ ّﻧﻪ ﻣُﺣ ّﺭ ُ‬
‫ﺑﺄﻛﻣﻠﻪ‪ .‬ﻭﻫﻭ ﻣﺎ ﻳﺩﻓﻌﻧﺎ ﺇﻟﻰ ﻣﻭﺍﺻﻠﺔ ﺍﻟﺣﻳﺎﺓ ﻭﺗﻧﻣﻳﺔ ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ‬
‫ﺍﻟﻭﺟﻭﺩ‪ .‬ﺇ ّﻧﻪ ﻣﺎ ﺑﻪ ﻳُﻌﺭﱢ ﻑُ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟ ّﺭﻏﺑﺔ‪ » .‬ﻋﻧﺩﻣﺎ‬
‫ﻳﺗﻌﻠّﻕ ﻫﺫﺍ ﺍﻟﺟﻬ ُﺩ ﺑﺎﻟﺭّﻭﺡ ﻓﻘﻁ ﻳُﺳﻣّﻰ ﺇﺭﺍﺩﺓ«)‪ .(160‬ﺃﻣّﺎ ﻋﻧﺩﻣﺎ‬
‫ﻳﺗﻌﻠّﻕ ﺑﺎﻟﺟﺳﺩ ﻭﺑﺎﻟﺭّﻭﺡ ﻣﻌًﺎ ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳُﺳﻣّﻳ ِﻪ ﺷﻬﻭﺓ‪،‬‬
‫ﺭﻏﺑﺔ« ﻟﻳﺱ ﺷﻳﺋﺎ ﺳﻭﻯ ﺍﻟ ّ‬
‫ﺷﻬﻭ ِﺓ‬ ‫ً‬ ‫ﻭﻳﻧﺑّﻬﻧﺎ ﺇﻟﻰ ﻛﻭﻥ ﻣﺎ ُﻧﺳﻣّﻳ ِﻪ »‬
‫ﻣﺻﺣﻭﺑﺔ ﺑﻭﻋﻳﻬﺎ ﺑﻧﻔﺳﻬﺎ)‪ .(161‬ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ ﻓﺈﻥّ ﺍﻟ ّﺭﻏﺑﺔ ﻫﻲ‬ ‫ً‬
‫ﺷﻬﻭﺓ‪ ،‬ﺃﻱ ﻫﺫﻩ ﺍﻟﻘﺩﺭﺓ ‪ puissance‬ﺃﻭ ﻫﺫﺍ ﺍﻟﺟﻬﺩ ﺍﻟّﺫﻱ‬ ‫ﻫﺫﻩ ﺍﻟ ّ‬
‫ﺷﻲء ﺃﻭ ﺫﺍﻙ‪ .‬ﻭﻟﻛﻥّ » ﺳﺑﻳﻧﻭﺯﺍ«‬ ‫ﻳﺟﻌﻠﻧﺎ ﻧﺳﻌﻰ ﺑﻭﻋﻲٍ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟ ّ‬
‫ﻳﻘ ّﺭ ﺑﺄﻥّ » ﺍﻟ ّﺭﻏﺑﺔ ﻫﻲ ﻣﺎﻫﻳّﺔ ﺍﻹﻧﺳﺎﻥ«)‪ .(162‬ﻓﺎﻟﻛﺎﺋﻥ ﺍﻟﺑﺷﺭﻱّ‬
‫ﻫﻭ ﻣﻥ ﺣﻳﺙ ﺍﻟﻣﺎﻫﻳّﺔ ﻛﺎﺋﻥ ﺭﺍﻏﺏٌ ‪ .un être désirant‬ﺗﺩﻓﻌﻪ‬
‫ﻁﺑﻳﻌﺗﻪ ﻣﻥ ﺩﻭﻥ ﺗﻭﻗّﻑ ﺑﻭﺍﺳﻁﺔ » ﺍﻟﻛﻭﻧﺎﺗﻭﺱ« ﺇﻟﻰ ﺃﻥ ﻳﺭﻏﺏ‪.‬‬
‫ﺻﻔﺔ ﺳﻠﺑﻳّﺔ‪ ،‬ﺑﻝ ﻫﻲ ﻋﻛﺱ‬ ‫ٌ‬ ‫ﺍﻟ ّﺭﻏﺑﺔ ﻟﻳﺱ ﻟﻬﺎ ﺇﺫﻥ ﻓﻲ ﺣ ّﺩ ﺫﺍﺗﻬﺎ‬
‫ﺷﻌْ ﻠَ َﺔ ﺍﻟﺣﻳﺎ ِﺓ‬
‫ﺫﻟﻙ‪ .‬ﻓﺄﻥ ﻳﺗﻭﻗّﻑ ﺍﻟﻣﺭء ﻋﻥ ﺍﻟ ّﺭﻏﺑﺔ ﻣﻌﻧﺎﻩ ﺃ ّﻧﻪ ﻳُﻁﻔِﺊُ ُ‬
‫ﻓﻲ ﺩﺍﺧﻠِﻪ ﻭﺃ ّﻧﻪ ﻳُﺩ ﱢﻣ ُﺭ ﻛ ﱠﻝ ﻗُﺩﺭ ٍﺓ ﺣﻳﻭ ّﻳ ٍﺔ ﻓﻳﻪ‪ .‬ﺇ ّﻧﻪ ﺍﻟﺗﺟﺭّﺩ ﻣﻥ‬
‫ﺍﻹﻧﺳﺎﻧﻳّﺔ‪ .‬ﺇﻥّ ﻣﺎ ﻳﺅﺳّﺱ ﺍﻟﻔﺿﻳﻠﺔ ﻭﻳﻘﻭﺩ ﺇﻟﻰ ﺍﻟﺳّﻌﺎﺩﺓ ﺇ ّﻧﻣﺎ ﻫﻭ ﻫﺫﻩ‬
‫ﺍﻟﻘﻭّ ﺓ ﺍﻟﻁﺑﻳﻌﻳّﺔ‪ ،‬ﺃﻱ ﻫﺫﻩ ﺍﻟﻘﺩﺭﺓ ﺍﻟﺣﻳﻭﻳّﺔ ﺍﻟّﺗﻲ ﻫﻲ ﻣﻧﺑ ُﻊ ﻛ ّﻝ‬
‫‪١٧٥‬‬
‫ﺭﻏﺑﺎﺗِﻧﺎ‪ » :‬ﺇﻥّ ﺃﺳﺎﺱ ﺍﻟﻔﺿﻳﻠﺔ ﻫﻭ ﺍﻟﺟﻬ ُﺩ ﻧﻔ ُﺳ ُﻪ ﻣﻥ ﺃﺟﻝ ﺍﻟﺣﻔﺎﻅ‬
‫ﻋﻠﻰ ﺍﻟﻭﺟﻭﺩ ﺍﻟﺧﺎﺹّ ‪ ،‬ﻭﺗﻛﻣﻥ ﺍﻟﺳّﻌﺎﺩﺓ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻹﻧﺳﺎﻥ ﻓﻲ‬
‫ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺣﻔﺎﻅ ﻋﻠﻰ ﻭﺟﻭﺩﻩ«)‪ .(163‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈﻥّ ﺍﻟﻌﻘﻝ‬
‫ﻣﺗﻌﺎﺭﺽ ﻣﻊ ﻫﺫﻩ ﺍﻟﻘﺩﺭﺓ ﺍﻟﺣﻳﻭﻳّﺔ ّ‬
‫ﺍﻟﻁﺑﻳﻌﻳّﺔ ﻭﺇ ّﻧﻣﺎ‬ ‫ٍ‬ ‫ﻟﻳﺱ ﻓﻘﻁ ﻏﻳ ُﺭ‬
‫ﻫﻭ ﻳُﻭﺍﻓﻘﻬﺎ ﺣ ّﺗﻰ ﺗﺳﺗﻁﻳﻊ ﺍﻟ ّﺗﻌﺑﻳﺭ ﻋﻥ ﻧﻔﺳﻬﺎ ﺑﺷﻛﻝ ﺗﺎ ّﻡ‪ .‬ﻓﻼ ﺗﻛﻣﻥ‬
‫ﺍﻟﺣﻛﻣﺔ ﺇﺫﻥ ﻓﻲ ﻣﺿﺎﻳﻘ ِﺔ ﺍﻟ ّﺯ َﺧ ِﻡ ﺍﻟﺣﻳﻭﻱﱢ ‪ l’élan vital‬ﻭﺇ ّﻧﻣﺎ ﻓﻲ‬
‫ﻭﺗﻭﺟﻳﻬ ِﻪ‪ .‬ﺇ ّﻧﻬﺎ ﻻ ﺗﻛﻣﻥ ﻓﻲ ﺍﻹﻧﻘﺎﺹ ﻣﻥ ﻗﻭّ ﺓ ﺍﻟ ّﺭﻏﺑﺔ‬ ‫ِ‬ ‫ﺿ َﺩ ِﺗ ِﻪ‬
‫ُﻣ َﻌﺎ َ‬
‫ﺑﻝ ﻓﻲ ﺗﻭﺟﻳﻬﻬﺎ‪ » .‬ﻻ ﻳﻁﻠﺏ ﺍﻟﻌﻘ ُﻝ ﺷﻳ ًﺋﺎ ﺿ ّﺩ ّ‬
‫ﺍﻟﻁﺑﻳﻌﺔ‪ ،‬ﺇ ّﻧﻪ ﻳﻁﻠﺏ‬
‫ﺹ ﻧﻔ َﺳ ُﻪ ﻭﺃﻥ ﻳﺑﺣﺙ ﻋﻥ ﺻﺎﻟﺣﻪ‪ ،‬ﺃﻱ ﻋﻣّﺎ‬ ‫ﺃﻥ ُﻳﺣِﺏﱠ ﻛ ﱡﻝ َﺷ ْﺧ ٍ‬
‫ﻳﻛﻭﻥ ﺻﺎﻟﺣﺎ ﻟﻪ ﺣ ًﻘّﺎ ﻭﺃﻥ ﻳﺭﻏﺏ ﻓﻲ ﻛ ّﻝ ﻣﺎ ﻳﻘﻭﺩ ﺍﻹﻧﺳﺎﻥ‬
‫ﺃﻛﺑﺭ«)‪.(164‬‬ ‫ﺑﺻﻭﺭﺓ ﺣﻘﻳﻘﻳّﺔ ﺇﻟﻰ ﻛﻣﺎﻝ َ‬

‫ﺻﻭﺭ‬ ‫ِ‬ ‫ٌ‬

‫ﻣﺧﺗﻠﻔﺔ ﺟ ّﺩﺍ ﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻋﻥ‬ ‫ﺇﻥّ ﺣﻛﻣﺔ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﻧﻘﺹ ) ﺃﻓﻼﻁﻭﻥ( ﺃﻭ ﺑﻣﺛﺎﺑ ِﺔ‬ ‫ٍ‬ ‫ﺍﻟﺣﻛﻣ ِﺔ ﺍﻟّﺗﻲ َﺗ ِ‬
‫ﻌﺗﺑ ُﺭ ﺍﻟ ّﺭﻏﺑ َﺔ ﺑﻣﺛﺎﺑﺔ‬
‫ﺎﻝ ‪ ) Affect indiffèrent‬ﺍﻟﺭّﻭﺍﻗﻳّﻭﻥ( ﺃﻭ ﻣﺎ َﻳ ِﺟﺏُ‬ ‫ﺍﻧﻔﻌﺎﻝ ﻻ‪ُ -‬ﻣ َﺑ ٍ‬
‫ٍ‬
‫ﺷﺩﻳﺩ‬ ‫ﺕ ﻭﺍﻟﺗﻌﻠّﻕ ﺍﻟ ّ‬‫ﺇِﺿﻌﺎﻓُ ُﻪ ) ﺍﻟ ّﺗﻘﺎﻟﻳﺩ ﺍﻟﺻﻭﻓﻳّﺔ( ﺑﺳﺑﺏ ﺍﻻﻧﺣﺭﺍﻓﺎ ِ‬
‫ﺍﻟّﺫﻱ ُﺗﺛﻳﺭﻩ‪ .‬ﻭﻳﺭ ّﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ » ﺃﻓﻼﻁﻭﻥ« ُﻣ ِﻘ ًّﺭﺍ ﺑﺄﻥّ‬
‫ﺍﻟ ّﺭﻏﺑ َﺔ ﻻ ُﺗﻌﺑّﺭ ﻋﻥ ﻧﻘﺻﺎﻥ ﺑﻝ ﻋﻥ ﻗﺩﺭ ٍﺓ‪ .‬ﺇ ّﻧﻬﺎ ﻟﻳﺳﺕ ﺧﻁﻳﺭ ًﺓ ﻓﻲ‬
‫ﺫﺍﺗﻬﺎ ﻭﻟﻛ ّﻧﻬﺎ ﺗﻛﻭﻥ ﻛﺫﻟﻙ ﺑﺳﺑﺏ ﺳﻭء ﺍﻟ ّﺗﻭﺟﻳﻪ‪ .‬ﻭﻳﺻ ُﺭﺥ ﻓﻲ َﻭﺟﻪ‬
‫ﺍﻟﻣﺗﺻﻭّ ﻓﺔ ﻣﻥ ﻛ ّﻝ ﺍﻷﺩﻳﺎﻥ ‪ -‬ﺍﻟ ّﺩﺍﻋﻳﻥ ﺇﻟﻰ ﺍﻟ ّﺯﻫﺩ‬
‫‪ - Renoncement‬ﻣﻧﺑّﻬﺎ ﺧﺎﺻّﺔ ﺇﻟﻰ ﻋﺩﻡ ﺇﻟﻐﺎﺋﻬﺎ ﺑﻝ ﺇﻟﻰ‬
‫ﺗﻭﺟﻳﻬﻬﺎ‪ .‬ﺇﻥّ ﺇﺭﺍﺩﺓ ﺇﻟﻐﺎء ﺍﻟ ّﺭﻏﺑﺔ ﺃﻭ ﺇﺿﻌﺎﻓﻬﺎ ﻣﻌﻧﺎﻩ ﺇﺿﻌﺎﻑ‬
‫ﺍﻟﻘﺩﺭﺓ ﺍﻟﺣﻳﻭﻳّﺔ ﻟﻠﻛﺎﺋﻥ ﺍﻟﺑﺷﺭﻱّ ‪ ،‬ﺇ ّﻧﻪ ﺍﻟﺑﺣﺙ ﺑﺎﺳﻡ َﻣ َﺛ ٍﻝ ﺃﻋﻠﻰ ﻣﺎ‬
‫‪١٧٦‬‬
‫ُﺱ ﺇﻧﺳﺎﻧﻳّﺔ ﺍﻹﻧﺳﺎﻥ‪ .‬ﻟﻳﺱ ﺍﻟ ّﺗﺯ ﱡﻫ ُﺩ‬ ‫ُ‬
‫ﻓﻭﻕ ﺇﻧﺳﺎﻧﻲّ ﻋﻥ ﺍﻧﺗﺯﺍﻉ ﺃﺣﺩ ﺃﺳ ِ‬
‫ﻓﺿﻳﻠﺔ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺑﻝ ﻫﻭ ﺇﺿﻌﺎﻑ ﻟﻠﻘﺩﺭﺓ ﻋﻠﻰ‬ ‫ً‬
‫ﺍﻟﻭﺟﻭﺩ‪ ،‬ﻭﻳﻘﻭﺩ ﺇﻟﻰ ﺍﻟﺣﺯﻥ ﺃﻛﺛﺭ ﻣﻣّﺎ ﻫﻭ ﻳﻘﻭﺩ ﺇﻟﻰ ﺍﻟﻐﺑﻁ ِﺔ‪ .‬ﻓﻼ‬
‫ﻳﺟﺏ ﺇﺿﻌﺎﻑ ﺍﻟ ّﺭﻏﺑﺔ ﺃﻭ ﺇﻟﻐﺎﺅﻫﺎ ﻭﻟﻛﻥ ﻳﺟﺏ ﺗﻭﺟﻳ ُﻬ َﻬﺎ ﺑﻭﺍﺳﻁ ِﺔ‬
‫ﺃﺷﺧﺎﺹ‪ ،‬ﺃﻭ ﺃﺷﻳﺎ ٍء‪ ،‬ﻣﻥ‬ ‫ٍ‬ ‫ﺍﻟﻌﻘﻝ‪ .‬ﻳﺟﺏ ﺃﻥ ﻧﺗﻌﻠّﻡ ﻛﻳﻑ ﻧﻭﺟﱢ ﻬُﻬﺎ ﻧﺣﻭ‬
‫ﺑﺩﻻ ﻣﻥ ﺇِﺿﻌﺎ ِﻓ َﻬﺎ‪ .‬ﻻ َﺗﻛﻣُﻥُ‬ ‫ﺷﺄﻧﻬ ْﻡ ﺃﻥ ﻳُﺿﺎﻋﻔُﻭﺍ ﻗُﺩﺭ َﺗﻧﺎ ﻭﻏﺑﻁ َﺗﻧﺎ ً‬ ‫ِ‬
‫ﺍﻟﺣﻛﻣ ُﺔ ﻣﺛﻠﻣﺎ ﻗﻠﺕ ﺳﺎﺑﻘﺎ ﻓﻲ ﺗﺟ ّﻧﺏ ﻛ ّﻝ ﻣﺻﺎﺩﻓﺔٍ‪ ،‬ﺑﻝ ﻓﻲ ﺗﻌﻠﱡﻡ‬
‫ﻛﻳﻔﻳّﺔ ﺍﻻﺧﺗﻳﺎﺭ ﺑﻳﻥ ﺍﻟﻣُﺻﺎﺩﻓﺎﺕ ﺍﻟﺳﻳّﺋﺔ ﻭﺍﻟﻣﺻﺎﺩﻓﺎﺕ ﺍﻟﺣﺳﻧﺔ‪ .‬ﺇ ّﻧﻬﺎ‬
‫ﺗﻛﻣﻥ ﻓﻲ ﺃﻥ ﻧﻣﻳّﺯ ﻭﺃﻥ ﻧﺭﻏﺏ ﻓﻲ ﻣﺎ ﻫﻭ ﺣﺳﻥ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻧﺎ‪ ،‬ﺃﻱ‬
‫ﺕ ﺍﻟﻐﺑﻁ ِﺔ‪ .‬ﻻ ﻳﺗﻌﻠّﻕ ﺍﻷﻣﺭ ﺑﺈﺿﻌﺎﻑ‬ ‫ﻓﻲ ﻣﺎ ُﻳ ْﻛﺳِ ﺑُﻧﺎ ﺃﺟ َﻣ َﻝ ﺣﺎﻻ ِ‬
‫ﺑﺷﻛﻝ‬
‫ٍ‬ ‫ﻗﻭّ ﺓ ﺍﻟ ّﺭﻏﺑﺔ ﻭﺇ ّﻧﻣﺎ ﺑﺈﻋﺎﺩﺓ ﺗﻭﺟﻳﻬﻬﺎ ﻋﻧﺩﻣﺎ ﺗﻛﻭﻥ ﻣﻭ ّﺟ ً‬
‫ﻬﺔ‬
‫ﺳﻲّ ٍء‪ ،‬ﻓﻧﻛﻭﻥ ﺑﺫﻟﻙ ﺃﺷﻘﻳﺎ َء ﻟﻛﻭﻧﻧﺎ ﻧﺭﻏﺏ ﻓﻲ‪/‬ﺃﻭ ﻣﺗﻌﻠّﻘﻳﻥ ﺑـ ﺃﺷﻳﺎ ٍء‬
‫ﺑﺩﻻ ﻣﻥ ﺍﻻﺭﺗﻘﺎ ِء ﺑﻧﺎ‪.‬‬ ‫ﺑﺄﺷﺧﺎﺹ ﻳُﺿ ِﻌﻔُﻭ َﻧﻧﺎ ً‬
‫ٍ‬ ‫ﺃﻭ‬

‫ﻳ ّﺗﻔﻕ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺫﻟﻙ ﻣﻊ ﺃﻏﻠﺏ ﺍﻟﺗﻳّﺎﺭﺍﺕ ﺍﻟﻛﺑﺭﻯ ﻟﻠﺣﻛﻣﺔ‬

‫ﺍﻟﻔﻠﺳﻔﻳّﺔ ﺍﻟﻘﺩﻳﻣﺔ ﻣﺛﻝ ﺍﻷﺑﻳﻘﻭﺭﻳّﺔ ﻭﺍﻷﺭﺳﻁﻳّﺔ‪ :‬ﻳﺟﺏ ﺗﻭﺟﻳﻪ ﺍﻟ ّﺭﻏﺑﺔ‬
‫ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺇﻋﺎﺩﺓ ﺗﻭﺟﻳﻬﻬﺎ ﻧﺣﻭ ﺍﻟﺧﻳﺭﺍﺕ ﺍﻟﺣﻘﻳﻘﻳّﺔ‬
‫ﺗﺣﻁ ﻣﻥ ﺷﺄﻧﻪ‪ .‬ﻫﺫﺍ ﻣﺅ ّﻛﺩ‪،‬‬ ‫ّ‬ ‫ﺍﻟّﺗﻲ ﺗﺳﻣﻭ ﺑﺎﻹﻧﺳﺎﻥ ً‬
‫ﺑﺩﻻ ﻣﻥ ﺃﻥ‬
‫ﻭﻟﻛﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺫﻫﺏ ﺇﻟﻰ ﻣﺎ ﻫﻭ ﺃﺑﻌﺩ‪ .‬ﻓﻔﻲ ﺣﻳﻥ ﻳﺅ ّﻛﺩ‬
‫ﺍﻷﺑﻳﻘﻭﺭﻳّﻭﻥ ﻋﻠﻰ ﺍﻟﻌﻘﻝ ﻭﺍﻟﺭّﻭﺍﻗﻳﻭﻥ ﻋﻠﻰ ﺍﻹﺭﺍﺩﺓ‪ُ ،‬ﻳﻘِﺭﱡ ﻫ َُﻭ ﺑﺄﻥّ‬
‫ﻟﺗﻐﻳﻳﺭ َﻧﺎ‪ .‬ﻓﻣﻬﻣﺎ ﻛﺎﻧﺕ ﺩﺭﺟﺔ ﺃﻫﻣّﻳﺗﻬﻣﺎ‪،‬‬ ‫ِ‬ ‫ﺍﻟﻌﻘ َﻝ ﻭﺍﻹﺭﺍﺩﺓ ﻻ َﻳ ْﻛﻔِﻳﺎﻥ‬
‫ﺻ َﻧﺎ ﻣﻥ ﺍﻧﻔﻌﺎﻝ‬ ‫ﻓﺈ ّﻧﻬﻣﺎ ﻻ ﻳﻣﻠﻛﺎﻥ ﺍﻟﻘﻭّ ﺓ ﺍﻟّﺗﻲ ﻳُﻣﻛﻧﻬﺎ ﻭﺣﺩﻫﺎ ﺃﻥ ُﺗ َﺧﻠﱢ َ‬
‫ﺳﻳّﺊ ﺃﻭ ﻣﻥ ﺗﻌﻠّﻕ ُﻣ َﺩﻣ ٍﱢﺭ‪ ،‬ﺃﻱ ﻣﻥ ﺍﻟ ّﺗﺑﻌ ّﻳ ِﺔ‪ .‬ﺇﻥّ ﺍﻟﻘﻭّ ﺓ ﺍﻟﻭﺣﻳﺩﺓ ﺍﻟّﺗﻲ‬
‫‪١٧٧‬‬
 ‫ﻳﻣﻛﻧﻬﺎ ﺣﻘّﺎ ﺃﻥ ﺗﻐﻳّﺭﻧﺎ ﻫﻲ ﺍﻟ ّﺭﻏﺑﺔ)‪ .(165‬ﻫﺎ ﻫﻲ ﺫﻱ ﻗﺩﺭﺓٌ‬
‫ﻛﻔﻳﻠﺔ ‪ -‬ﺣﻳﺙ ﻳﻌﺟﺯ ﺍﻟﻌﻘﻝ ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﺍﻟﻣﺭﺗﺑﻁﺎﻥ‬ ‫ٌ‬ ‫ﻟﻠﺟﺳﻡ ﻭﺍﻟﺭّﻭﺡ‬ ‫ِ‬
‫ﻓﻘﻁ ﺑﺎﻟﺭّﻭﺡ‪ -‬ﺑﺗﺣﺭﻳﻙ ﻭﺟﻭﺩﻧﺎ ﺑﺄﻛﻣﻠﻪ ﻟﺩﻓﻌﻪ ﺇﻟﻰ ﺍﻟ ّﺗﻐﻳﻳﺭ‪.‬‬
‫ﻓﻔﻲ ﻣﻘﺎﺑﻝ » ﺃﻓﻼﻁﻭﻥ« ﺃﻭ » ﺩﻳﻛﺎﺭﺕ«‪ ،‬ﻻ ُﻳﻘِﻳ ُﻡ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺗﻌﺎﺭﺿًﺎ ﺑﻳﻥ ﺍﻟﻌﻘﻝ ﻭﺍﻟﺟﺎﻧﺏ ﺍﻻﻧﻔﻌﺎﻟﻲ ‪ُ .l’affectivité‬ﺗﺣﺭّﻙ‬
‫ﻙ ﻓﻳﻪ ﺍﻟﻌﻘ ُﻝ‬ ‫ﻣﺟﻣﻭﻉ ﻭﺟﻭﺩﻧﺎ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟّﺫﻱ ﻻ ﻳُﺣ ّﺭ ُ‬ ‫َ‬ ‫ﺍﻟ ّﺭﻏﺑ ُﺔ‬
‫ﻭﺍﻹﺭﺍﺩﺓُ ﺳﻭﻯ ﺍﻟﺭّﻭﺡ‪ .‬ﻭﻟﻬﺫﺍ ﺍﻟﺳّﺑﺏ ﻳﻛﻭﻥ ﺍﻟﻌﻘﻝ ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ‬
‫ﺍﻟﻣﺷﺎﻋﺭ ﻛﻲ ﻳﻘﻭﺩﻧﺎ ﺇﻟﻰ ﺍﻟﺣﻛﻣﺔ‪ .‬ﻭﻣﻥ ﺛﻣّﺔ ُﻳﻘِﺭﱡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﺫﻩ‬
‫ﺷﻌﻭﺭ ﻣّﺎ ﺃﻭ ﺇﻟﻐﺎﺅﻩ ﺇﻻ ّ‬ ‫ٍ‬ ‫ﺍﻟﺣﻘﻳﻘﺔ ﺍﻟﺭﺋﻳﺳﻳّﺔ‪ » :‬ﻻ ﻳﻣﻛﻥ ﻣﻌﺎﺭﺿ ُﺔ‬
‫ﺷﻌﻭﺭ ﺍﻟّﺫﻱ ﺗﺟﺏ‬ ‫ﻌﻭﺭ ﺃﻗﻭﻯ ﻣﻥ ﺫﻟﻙ ﺍﻟ ّ‬ ‫ﺷ ٍ‬ ‫ﺑﻭﺍﺳﻁﺔ ُ‬
‫ﺷﻌﻭﺭ‬
‫ِ‬ ‫ﻣﻌﺎﺭﺿﺗﻪ«)‪ .(166‬ﻫﻛﺫﺍ ﻟﻥ ﻳﻛﻭﻥ ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﺇﻟﻐﺎ ُء‬
‫ﻑ ﺑﻣﺟﺭّﺩ ﺍﻻﺳﺗﺩﻻﻝ‪ ،‬ﻭﻟﻛﻥ ﺑﺗﻭﻟﻳﺩ‬ ‫ﺣﺯﻥ ﺃﻭ ﺧﻭ ٍ‬ ‫ٍ‬ ‫ﻛﺭﺍﻫﻳّﺔ ﺃﻭ‬
‫ﻳﺗﻣﺛ ُﻝ ﺇﺫﻥ ﻓﻲ ﺭﺻ ِﺩ‬ ‫ﺍﻟﻌﻘﻝ ّ‬
‫ِ‬ ‫ﺷﻌﻭﺭ ﺑﺎﻟﺣﺏّ ﻭﺍﻟﻐﺑﻁﺔ ﻭﺍﻷﻣﻝ‪َ .‬ﻓﺩ َْﻭ ُﺭ‬ ‫ٍ‬
‫ﺹ ُﻳﻣْﻛﻧ ُﻪ ﺃﻥ ﻳُﻭ ِﻗ َﻅ ﻓﻳﻧﺎ ﺷﻌﻭﺭﺍ ﺇﻳﺟﺎﺑﻳّﺎ ﻳﻛﻭﻥ ﺃ ْﻛ َﺑ َﺭ‬ ‫ﺷﻲ ٍء ﺃﻭ َﺷ ْﺧ ٍ‬
‫ﻣﻥ ﺍﻻﻧﻔﻌﺎﻝ ﺍﻟﺳّﻠﺑﻲ ﺍﻟّﺫﻱ ﻳﺩﻓﻊ ﺑﻧﺎ ﺇﻟﻰ ﺍﻟﺣﺯﻥ‪ ،‬ﻓﻳﻛﻭﻥ ﺑﺎﻟ ّﺗﺎﻟﻲ‬
‫ﻗﺎﺩﺭً ﺍ ﻋﻠﻰ ﺇﻳﻘﺎﻅ ﺭﻏﺑ ٍﺔ ﺟﺩﻳﺩ ٍﺓ‪.‬‬

‫ﺎﻥ ﺃﻥ ﻳﻘﻭﻡ ﺑﺎﻻﺳﺗﺩﻻﻝ ﺍﻟ ّﺗﺎﻟﻲ‪:‬‬ ‫ﺷﺧﺹ ﻳُﻌﺎﻧﻲ ﻣﻥ ْ‬

‫ﺍﻹﺩ َﻣ ِ‬ ‫ٍ‬ ‫ﺑﺈﻣﻛﺎﻥ‬
‫ﻑ‪ ،‬ﻓﺄﻧﺎ ﺃ ُ َﺩ ﱢﻣ ُﺭ َﻧ ْﻔﺳِ ﻲ ﻭﺃ ُ َﻧ ﱢﻐﺹُ‬ ‫»ﺃﻧﺎ ﺷﻘﻲﱞ ‪ ،‬ﻳﺟﺏ ﻋﻠﻲﱠ ﺃﻥ ﺃﺗﻭﻗّ َ‬
‫َﺣﻳﺎﺗﻲ«‪ .‬ﻭﻟﻛﻥّ ﺫﻟﻙ ﻟﻥْ ﻳﻭﻓّ َﺭ ﻟﻪ ﺍﻟ ّﺩﺍﻓ َِﻊ ﺍﻟﺣﺎﺳِ َﻡ ﺍﻟّﺫﻱ ﺳﻳﺧﻠّﺻﻪ‬
‫ﻣﻥ ﻭﺿﻌﻳّﺔ ﺍﻹﺩﻣﺎﻥ‪ .‬ﺇﻥّ ﻣﺎ ﺳﻳﺳﺎﻋﺩﻩ ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﻫﻭ ﺍﻟﻌﺛﻭﺭ‬
‫ﻳﻘﻊ ﻓﻲ‬‫ﺍﻧﻔﻌﺎﻝ ﺇﻳﺟﺎﺑﻲﱟ ﻳﺩﻓﻌﻪ ﺇﻟﻰ ﺍﻟﺗﺣ ّﺭﺭ ﻣﻥ ﺗﺑﻌﻳّﺗﻪ‪ :‬ﻛﺄﻥ َ‬ ‫ٍ‬ ‫ﻋﻠﻰ‬
‫ﺑﺷﺧﺹ‪ ،‬ﺃﻭ ﺃﻥ َﻳ ِﺟ َﺩ ﻟﻧﻔﺳﻪ‬ ‫ٍ‬ ‫ﻳﻌﺗﻧﻲ ﻓﻲ ﻏﺑﻁ ٍﺔ‬
‫َ‬ ‫ﺷﺧﺹ‪ ،‬ﺃﻭ ﺃﻥ‬
‫ٍ‬ ‫ﺣﺏّ‬
‫‪١٧٨‬‬
 ‫ﻧﺷﺎﻁﺎ ﻣّﺎ ﻳﺗﻌﻠّﻕ ﺑﻪ‪ ،‬ﺇﻟﺦ‪ .‬ﻓﻬﺫﻩ ﺍﻟﻣﺷﺎﻋﺭ ﺍﻹﻳﺟﺎﺑﻳّﺔ ﻳﻣﻛﻧﻬﺎ ﺃﻥ ُﺗ َ‬
‫ﺛﻳﺭ‬ ‫ً‬
‫ﺇﻛﺳﺎﺑﻪ ﺍﻟﻘﺩﺭ َﺓ‬
‫ِ‬ ‫ﺭﻏﺑﺔ ﺟﺩﻳ ًﺩﺓ َﺗﺳْ َﺗﺛِﻳ ُﺭ ﺑﺩﻭﺭﻫﺎ ﺇﺭﺍﺩ َﺗ ُﻪ ﻣﻥ ﺃﺟﻝ‬ ‫ً‬ ‫ﻓﻳﻪ‬
‫ﺷﺧﺹ‬ ‫ٍ‬ ‫ﻛﻧﺕ ﻗﺩ ﺗﻌﺭّﻓﺕ ﻋﻠﻰ‬‫ُ‬ ‫ﺑﺎﻉ َﻋﻘﻠِ ِﻪ‪ .‬ﻭﻣﺛﺎﻝ ﺫﻟﻙ ﺃ ّﻧﻧﻲ‬ ‫ﻋﻠﻰ ﺍ ّﺗ ِ‬
‫ﻋﺎﺟﺯﺍ ﻋﻥ ﻣﻐﺎﺩﺭ ِﺓ ﻏﺭﻓﺗﻪ ﻭﻋﻥ ﺍﻟﺗﺣ ّﻛﻡ‬ ‫ً‬ ‫ﻓﻲ ﺑﺩﺍﻳﺔ ﻛﻬﻭﻟﺗﻪ‪ ،‬ﻛﺎﻥ‬
‫ﻳﻭﻡ ﻣﻥ ﺍﻷﻳّﺎﻡ ﻓﻛﺭﺓُ‬ ‫ﺕ ﻹﺣﺩﻯ ﺻﺩﻳﻘﺎﺗِﻪ ﻓﻲ ٍ‬ ‫ﻓﺧ َﻁ َﺭ ْ‬
‫ﻓﻲ ﺣﻳﺎﺗﻪ‪َ .‬‬
‫ﻗﻁ ًﺔ‪ .‬ﻭﺧﻼﻝ ﺑﺿﻌﺔ ﺃﻳﺎﻡ ﺃﺿﺣﻰ ﻣﻧﻛ ًّﺑﺎ ﻋﻠﻰ ﺍﻻﻫﺗﻣﺎﻡ ﺑﺗﻠﻙ‬ ‫ﺇﻫﺩﺍﺋِﻪ ّ‬
‫ﺍﻟﻘﻁﺔ ﻭﻣﺗﻌﻠّﻘﺎ ﺑﻬﺎ‪ .‬ﺃﻱ ﺃﻥّ ﻫﺫﺍ ﺍﻟﺣﺏّ ﻗﺩ ﺃﺛﺎﺭ ﻓﻳﻪ ﺍﻟ ّﺭﻏﺑ َﺔ ﻓﻲ‬ ‫ّ‬
‫ﺍﻟﻌﻧﺎﻳﺔ ﺑﺫﻟﻙ ﺍﻟﺣﻳﻭﺍﻥ ﻭﺣﻔّﺯ ﻗﻭﺍﻩ ﻛﻲ ﻳﻧﻬﺽ ﻓﻲ ﺍﻟﺻّﺑﺎﺡ ﺍﻟﺑﺎﻛﺭ‬
‫ﻹﻁﻌﺎﻣﻪ ﻭﺍﻟﺧﺭﻭﺝ ﻣﻥ ﺍﻟﻣﻧﺯﻝ ﻟﺷﺭﺍء ﺍﻷﺷﻳﺎء ﺍﻟّﺗﻲ ﺗﻠﺯﻣﻪ ﺃﻭ‬
‫ﺃﺧﺫﻩ ﺇﻟﻰ ﻋﻳﺎﺩﺓ ﺍﻟﺑﻳﻁﺭﻱّ ‪ ،‬ﺇﻟﺦ‪ .‬ﻭﺑﻣﺭﻭﺭ ﺍﻷﻳّﺎﻡ‪ ،‬ﺗﺧﻠّﺹ ﻫﺫﺍ‬
‫ﺍﻟﺷﺎﺏّ ﻣﻥ ﻛﺂﺑﺗﻪ ﻭﺍﺳﺗﻌﺎﺩ ﺣﻳﻭ ّﻳ َﺗ ُﻪ ﻭﺍﻧﺩﻣﺞ ﻣﻥ ﺟﺩﻳﺩ ﻓﻲ ﺍﻟﻣﺟﺗﻣﻊ‪.‬‬
‫ﺍﻟﻘﻁﺔ ﺃﻗﻭﻯ ﻣﻥ ﺍﻹﺣﺑﺎﻁِ ﺍﻟّﺫﻱ ﻛﺎﻥ ﻣﺳﺗﺑ ًّﺩﺍ ﺑﻪ‪،‬‬ ‫ّ‬ ‫ﻟﻘﺩ ﻛﺎﻥ ُﺣ ﱡﺑ ُﻪ ﻟﻬﺫﻩ‬
‫ﻓﺄﺛﺎﺭ ﻓﻳﻪ ﺁﻓﺎ ًﻗﺎ ﺃﺧﺭﻯ ﺳﻣﺣﺕ ﻟﻪ ﺑﺎﻟﺗﻐﻳّﺭ‪.‬‬

‫ﻧﺣﻥ ﻫﻧﺎ ﺑﻌﻳﺩﻭﻥ ﺟ ّﺩﺍ ﻋﻥ ﺃﺧﻼﻕ ﺍﻟﻭﺍﺟﺏ ﺍﻟﻣﺅﺳﱠﺳﺔ ﻋﻠﻰ ﻗﻣﻊ‬

‫ﺍﻟﻌﻭﺍﻁﻑ ﻭﺍﻟ ّﺭﻏﺑﺔ ﻭﺍﻟﻐﺭﺍﺋﺯ‪ .‬ﻟﻘﺩ ﺃﺻﺑﺣﺕ » ﺇﺩﺍﺭﺓ« ﺍﻟ ّﺭﻏﺑﺔ‬
‫ﺕ ﺫﻟﻙ ﻓﻲ‬ ‫ﻭﺇﻋﺎﺩﺓ ﺗﻭﺟﻳﻬﻬﺎ ﻣﻔﺗﺎ َﺡ ﺍﻟﺳّﻌﺎﺩﺓ ﻭﺍﻟ ّﻧﻣﺎء‪ .‬ﻭﻣﺛﻠﻣﺎ ﺃَ َﺛﺭْ ُ‬
‫ﺁﺧﺭ)‪ ،(167‬ﻓﺈﻥّ ﻣﺎ ﻳﺑﻧﻳﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻅﺭﻳّﺎ ﻓﻲ ﺻﻳﻐﺔ‬ ‫ﻣﻭﺿﻊ َ‬
‫ٍ‬
‫ﺇﻳﺗﻳﻘﻳّﺔ ﻭﻓﻠﺳﻔﻳّﺔ‪ ،‬ﻛﺎﻥ ﺍﻟﻣﺳﻳﺢ ﻗﺩ ﻓﻌّﻠﻪ ﻣﻧﺫ ﻗﺭﻭﻥ ﺧﻠﺕ ﺑﺎﺳﻡ‬
‫ﺍﻟﺗﺟﺭﺑﺔ ﺍﻟﺭﻭﺣﺎﻧﻳّﺔ ﻟﻠﺣﺏّ ﺍﻟّﺫﻱ ﻳﺩﻋﻭ ﺇﻟﻳﻪ‪ .‬ﻣﺎ ﻳﺳﻣّﻳﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺍﻧﻔﻌﺎﻻ‪ ،‬ﺑﻣﻌﻧﻰ ﺭﻏﺑﺔ ﻣﺭﺗﺑﻁﺔ ﺑﻔﻛﺭﺓ ﻏﻳﺭ ﻣﻁﺎﺑﻘﺔ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ‬
‫ﻣﻭ ّﺟﻬﺔ ﺑﺷﻛﻝ ﺳﻲّ ٍء‪ ،‬ﻳُﺳﻣّﻳﻪ » ﻳﺳﻭﻉ« ﻣﻥ ﺟﻬﺗﻪ‬
‫ﺑـ»ﺍﻟﺧﻁﻳﺋﺔ«»‪ ،«Péché‬ﺗﻠﻙ ﺍﻟﻛﻠﻣﺔ ﺍﻟّﺗﻲ ﺗﻌﻧﻲ ﺑﺎﻟﻌﺑﺭﻳّﺔ » ﻋﺩﻡ‬
‫‪١٧٩‬‬
‫ﺇﺻﺎﺑﺔ ﺍﻟﻬﺩﻑ ‪ .« manquer sa cible‬ﻭﺑﻣﺭﻭﺭ ﺍﻟ ّﺯﻣﻥ‬
‫ﻛﻠﻣﺔ ﻣﺛﻳﺭ ًﺓ‬ ‫ً‬ ‫ﻭﺗﻁﻭّ ﺭ ﺍﻟ ّﺗﻘﻠﻳﺩ ﺍﻟﻣﺳﻳﺣﻲّ ‪ ،‬ﺃﺻﺑﺣﺕ » ﺍﻟﺧﻁﻳﺋﺔ«‬
‫ﺃﺧﻼﻕ ﺗﻠﻙ‬ ‫ُ‬ ‫ﺃﺧﻼﻕ ﺳﺎﺣِﻘﺔٍ‪ ،‬ﻫﻲ‬ ‫ٍ‬ ‫ً‬
‫ﻭﺣﺎﻣﻠﺔ ﻟ ِﺛ ْﻘ ِﻝ‬ ‫ﻟﻠﺷﻌﻭﺭ ّ‬
‫ﺑﺎﻟﺫﻧﺏ‬ ‫ِ‬
‫ﺍﻟﻘﺎﺋﻣ ِﺔ ‪ liste‬ﺍﻟّﺗﻲ ﻻ ﻧﻬﺎﻳﺔ ﻟﻬﺎ ﻣﻥ ﺍﻟﺧﻁﺎﻳﺎ ﺍﻟّﺗﻲ ﺣ ّﺩﺩﺗﻬﺎ ﺍﻟﻛﻧﻳﺳﺔ‪ُ،‬‬
‫ﺍﻟﺟﺣﻳﻡ‪.‬‬
‫ِ‬ ‫ﻭﺍﻟّﺗﻲ ُﻳ ْﻔ َﺗ َﺭﺽُ ﻓﻲ ﺍﻟﺑﻌﺽ ﻣﻧﻬﺎ ﺃﻥ ﻳﻘﻭ ُﺩﻧﺎ ﻣﺑﺎﺷﺭ ًﺓ ﺇﻟﻰ‬
‫ﻻ ﺷﻲء ﻣﻥ ﺫﻟﻙ ﻓﻲ ﺍﻹﻧﺟﻳﻝ‪ .‬ﻓﺎﻟﻣﺳﻳ ُﺢ ﻻ َﻳﺣْ ُﻛ ُﻡ ﻋﻠﻰ ﺃﺣ ٍﺩ ﺃﻭ‬
‫ﻳ ّﺗﻬﻣﻪ ﺃﺑ ًﺩﺍ‪ .‬ﻋﻧﺩﻣﺎ ﺃَ ْﻧ َﻘ َﺫ ﺗﻠﻙ ﺍﻟﻣﺭﺃﺓ ﺍﻟّﺗﻲ ﺍﺭﺗﻛﺑﺕ ﺍﻟﺧﻳﺎﻧﺔ ﻣﻥ‬
‫ﺍﻟﺟ ْﻠﺩِ‪ ،‬ﻗﺎﻝ ﻟﻬﺎ‪ » :‬ﺃﻧﺎ ﻻ ﺃﺣ ُﻛ ُﻡ ﻋﻠَﻳﻙِ ‪ .‬ﺇﺫ َﻫﺑـﻲ ﻭﻻ ُﺗﺧﻁِ ﺋﻲ َﺑﻌ َﺩ‬ ‫َ‬
‫ﺍﻵﻥ« ﻭﻫﻭ ﻣﺎ ﻳﺗﺳ ّﻧﻰ ﻟﺳﺑﻳﻧﻭﺯﻱﱟ ﺃﻥ ﻳُﺗﺭﺟ َﻣ ُﻪ ﻓﻲ ﺍﻟﻌﺑﺎﺭﺍﺕ‬ ‫َ‬
‫ﻙ ﺃﺑ ًﺩﺍ«‪.‬‬ ‫ﻙ‪ ،‬ﻭﺃَﻋِ ْﺩ َﺗ ْﻭ ِﺟﻳ َﻬ َﻬﺎ ﻭﻻ ُﺗ ْﺧﻁِ ﺊ ﻫ َﺩ َﻓ َ‬ ‫ﺍﻟﺗﺎﻟﻳﺔ‪» :‬ﺍ ْﻧ ُﻡ ﻓﻲ ﺭﻏﺑﺗ َ‬
‫ﺍﻟﻣﺳﻳﺢ ﺍﻟّﺫﻱ ﻻ َﻳﺣ ُﻛ ُﻡ ﻭﻻ َﻳ ّﺗ ِﻬ ُﻡ‬ ‫ِ‬ ‫ﺻ ُﻝ ﺍﻷﻣ ُﺭ ﻧﻔﺳ ُﻪ ﺩﺍﺋﻣًﺎ ﻣﻊ‬ ‫َﻳﺣ ُ‬
‫ﺏ ﻋﺑﺎﺭﺓ ﺍﻹﻧﺟﻳﻠﻲّ » ﺟﺎﻥ«‪ » :‬ﻟ ْﻡ ﻳُﺭﺳِ ْﻝ‬ ‫ﺑﺣﺳ ِ‬ ‫ﻭﻟﻛ ّﻧﻪ ﻳُﻧﻘ ُِﺫ ﻭﻳُﺻﻠِ ُﺢ َ‬
‫ﷲُ ﺍﺑ َﻧ ُﻪ ﺇﻟﻰ ﺍﻟﻌﺎﻟَﻡ ﻛﻲْ َﻳﺣْ ُﻛ َﻡ ﻋﻠﻰ ﺍﻟﻌﺎﻟَ ِﻡ ﻭﻟﻛﻥ ﻟ َﻛﻲْ َﻳ ِﺗ ﱠﻡ ﺧﻼﺹُ‬
‫ﺍﻟﻌﺎﻟَ ِﻡ ﺑ ِﻪ«)‪ .(168‬ﻓﺎﻟﻣﺳﻳﺢ ) ﻣﺛﻠﻪ ﻓﻲ ﺫﻟﻙ ﻛﻣﺛﻝ »ﺳﺑﻳﻧﻭﺯﺍ«( ﻻ‬
‫ﻳﻘﻭﻝ ﺃﺑﺩﺍ » ﻫﺫﺍ َﺣ َﺳﻥٌ « ﺃﻭ » ﻫﺫﺍ َﺳﻲّ ٌء«‪ ،‬ﺑﻝ ﻳﻘﻭﻝ » ﻫﺫﺍ‬
‫ﻙ«‬ ‫ﺻﺣﻳ ٌﺢ« ﺃﻭ » ﻫﺫﺍ ﺧﺎﻁﺊٌ «‪ ،‬ﺃﻱ ] ﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ[‪ » ،‬ﻫﺫﺍ ُﻳ َﻧﻣﱢﻳ َ‬
‫ﻭﺑﺩﻻ ﻣﻥ َﺳﺣْ ِﻕ ﻣ َُﺧﺎﻁِ ِﺑﻳ ِﻪ ﺑﻭﺍﺳﻁ ِﺔ ﺍ ّﺗ ٍ‬
‫ﻬﺎﻡ‬ ‫ً‬ ‫ﻙ«‪.‬‬‫ﺃﻭ » ﻫﺫﺍ ﻳُﺿﻌﻔُ َ‬
‫ﻬﻭﺽ ﻣﻥ ﺟﺩﻳ ٍﺩ ﺑﻔﺿﻝ َﺣ َﺭ َﻛ ٍﺔ ﺃﻭ‬ ‫ﺃﺧﻼﻗﻲﱟ ‪ ،‬ﻓﺈ ّﻧﻪ ﻳُﺳﺎﻋﺩﻫﻡ ﻋﻠﻰ ﺍﻟ ّﻧ ِ‬
‫ِﺍ ْﺑ ِﺗ َﺳﺎ َﻣ ٍﺔ‪ .‬ﻭ َﻳﺳ ُﺭ ُﺩ ﻋﻠﻳﻧﺎ ﺍﻹﻧﺟﻳﻠﻲّ » ﻟﻭﻗﺎ« ﻣﺛﻼ‪ ،‬ﻗﺻّﺔ‬
‫»ﺯ ّﻛﺎ«‪ :(Zachée (169‬ﻓﻬﺎ ﻧﺣﻥ ﺃﻣﺎﻡ ﺟﺎﻣﻊ ﺿﺭﺍﺋﺏ‬
‫‪ Publicain‬ﻓﺎﺳﺩ‪ ،‬ﻣﻛﺭﻭﻩ ﻣﻥ ﺍﻟﺟﻣﻳﻊ‪ ،‬ﻳﺄﺧﺫ ﺍﻷﻣﻭﺍﻝ ﻣﻥ ﺷﻌﺑﻪ‬
‫ﻟﻳﻌﻁﻳﻬﺎ ﻟﻠﺭّﻭﻣﺎﻥ‪ ،‬ﻭﻓﻲ ﻏﺿﻭﻥ ﺫﻟﻙ ﻳﺳﺗﻭﻟﻲ ﻋﻠﻰ ﻧﺻﻔﻬﺎ‬
‫ﻟﻳﺿﻌﻪ ﻓﻲ ﺟﻳﺑﻪ‪ .‬ﻭﺑﺎﺧﺗﺻﺎﺭ‪ ،‬ﻛﺎﻥ ﻫﺫﺍ ﺍﻟﺭّﺟﻝ ﻓﺎﺳﺩ ﺑﺄﺗ ّﻡ ﻣﻌﻧﻰ‬
‫ﺍﻟﻛﻠﻣﺔ‪ .‬ﻭﺭﻏﻡ ﺫﻟﻙ ﻓﺈﻧﻪ ﺃﺑﺩﻯ ﺍﻧﺑﻬﺎﺭﻩ ﺍﻟﺷﺩﻳﺩ ﺑـ»ﻳﺳﻭﻉ« ﻋﻧﺩﻣﺎ‬
‫‪١٨٠‬‬
‫ﺯﺍﺭ ﺑﻠﺩﺗﻪ‪ .‬ﻓﻘﺩ ﻗﻔﺯ ﺑﻘﺎﻣﺗﻪ ﺍﻟﺻّﻐﻳﺭﺓ ﻓﻭﻕ ﺷﺟﺭﺓ ﺟﻣّﻳﺯ ﻟﻣﺷﺎﻫﺩﺗﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻧﺎﺱ ﻳﻅﻧﻭﻥ ﺃﻥّ » ﻳﺳﻭﻉ« ﺳﻳﺗﻧﺎﻭﻝ ﻁﻌﺎﻣﻪ ﻟﺩﻯ ﻓﻲ ﺑﻳﺕ‬
‫ﺍﻟﺷﺧﺹ ﺍﻷﺷﺩ ﻭﺭﻋﺎ ﻓﻲ ﺍﻟﺑﻠﺩﺓ‪ :‬ﻛﺄﻥ ﻳﻛﻭﻥ ﺍﻟﻘ ّﺩﻳﺱ ﺃﻭ ﺍﻟﻔﺭﻳﺯﻱّ‬
‫)‪ ،Pharisien(170‬ﻏﻳﺭ ﺃﻥ ﺍﻷﻣﺭ ﻛﺎﻥ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻙ ! ﺇﺫ‬
‫ﺭﻓﻊ » ﻳﺳﻭﻉ« ﺑﺻﺭﻩ ﺇﻟﻰ ﺃﻋﻠﻰ ﻭﻟﻣﺢ » ﺯ ّﻛﺎ« ﻓﻧﺎﺩﺍﻩ ﻗﺎﺋﻼ‪ » :‬ﻳﺎ‬
‫ﺯ ّﻛﺎ ﺃَﺳﺭﻉ ﺍﻧﺯﻝ‪ ،‬ﻓﺎﻟﻳﻭﻡ ﻳﻧﺑﻐﻲ ﻟﻲ ﺃﻥ ﺃَﻣ ُﻛﺙ ﻓﻲ ﺑﻳﺗﻙ«‪ .‬ﻓﺗﺩﺣﺭﺝ‬
‫ﺷﺟﺭﺓ ﻣﺫﻫﻭﻻ ﻭﺍﻧﺣﻧﻰ ﻋﻧﺩ ﻗﺩﻣﻲْ ﺍﻟﻣﺳﻳﺢ ﻗﺎﺋﻼ‪:‬‬ ‫»ﺯ ّﻛﺎ« ﻣﻥ ﺍﻟ ّ‬
‫ِﻳﻥ‪َ ،‬ﻭﺇِﻥْ ُﻛ ْﻧ ُ‬
‫ﺕ َﻗ ْﺩ‬ ‫ﺎﺭﺏﱡ ﺃُﻋْ ﻁِ ﻲ ِﻧﺻْ َ‬
‫ﻑ ﺃَﻣ َْﻭﺍﻟِﻲ ﻟ ِْﻠ َﻣ َﺳﺎﻛ ِ‬ ‫» َﻫﺎ ﺃَ َﻧﺎ َﻳ َ‬
‫ﻑ«‪ .‬ﻟﻡ ﻳﻘ ّﺭﺭ » ﺯﻛﺎ« ﺗﻐﻳﻳﺭ‬ ‫ْﺕ ِﺑﺄ َ َﺣ ٍﺩ ﺃَ ُﺭ ﱡﺩ ﺃَﺭْ َﺑ َﻌ َﺔ ﺃَﺿْ َﻌﺎ ٍ‬
‫َﻭ َﺷﻳ ُ‬
‫ﺳُﻠﻭﻛِﻪ ﻷﻥّ » ﻳﺳﻭﻉ« ﻛﺎﻥ ﻗﺩ ﺃﻋﻁﺎﻩ ﺩﺭﺳًﺎ ﻓﻲ ﺍﻷﺧﻼﻕ ﺃﻭ‬
‫ﺑﺎﻟﺟﺣﻳﻡ‪ ،‬ﻭﻟﻛﻥ ﻟ َﻛ ْﻭﻧِﻪ َﻧ َﻅ َﺭ ﺇﻟﻳﻪ ِﺑﺣُﺏﱟ ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﺣﺏّ ﺃﻳﻘﻅ‬ ‫ِ‬ ‫َﺗﻭ ّﻋ َﺩﻩُ‬
‫ﻛﻭﻥ ﺃﻓﺿﻝ‪ ،‬ﻓﻲ ﺃﻥ َﻳﻧﻣُﻭ ﻭﺃﻥ ﻳُﻐﻳّﺭ‬ ‫ﻓﻲ » ﺯﻛﺎ« ﺍﻟ ّﺭﻏﺑ َﺔ ﻓﻲ ﺃﻥ َﻳ َ‬
‫ﺣﻳﺎ َﺗﻪ‪ .‬ﻓـ»ﻳﺳﻭﻉ«‪ ،‬ﻣﺛﻠﻣﺎ ﻋﺑّﺭﺕ ﻋﻥ ﺫﻟﻙ ﺑﺩﻗّﺔ » ﻓﺭﺍﻧﺳﻭﺍﺯ‬
‫ﻙ‬ ‫ﺩﻭﻟﺗﻭ«‪ Françoise Dolto‬ﻓﻲ ﻛﺗﺎﺑﻬﺎ ﺍﻹﻧﺟﻳﻝ ﻋﻠﻰ ﻣﺣ ّ‬
‫‪L'Evangile au risque de la‬‬ ‫ﺍﻟ ّﺗﺣﻠﻳﻝ ﺍﻟﻧﻔﺳﻲّ‬
‫‪ ،psychanalyse‬ﻫﻭ ﻣﺛﻝ » ﺳﺑﻳﻧﻭﺯﺍ« » ﻣُﻌﻠّ ُﻡ ﺍﻟ ّﺭ ْﻏﺑ ِﺔ« ‪Le‬‬
‫‪ .maitre du désir‬ﻭﻣﺛﻠﻣﺎ ﺃﻥّ ﻓﻠﺳﻔﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻲ ﻓﻠﺳﻔ ُﺔ‬
‫ﺍﻟﻣﺳﻳﺢ ﻫﻲ ﺍﻷُﺧﺭﻯ َﺗﻘُﻭ ُﺩ ﺇﻟﻰ ﺍﻟﻐﺑﻁ ِﺔ‪ » :‬ﺃَﻧﺎ‬ ‫ِ‬ ‫ﺍﻟﻐﺑﻁﺔِ‪ ،‬ﻓﺈﻥّ ﺗﻌﺎﻟﻳ َﻡ‬
‫ﺗﻛﻭﻥ ﻏِ ْﺑ َﻁ ُﺗ ُﻛ ْﻡ ﺗﺎﻣ ًﱠﺔ«)‪ .(171‬ﻫﺫﻩ ﻫﻲ‬ ‫َ‬ ‫ﺃَ َﻫ ُﺑ ُﻛ ْﻡ ﻏِ ْﺑ َﻁﺗِﻲ ﺣ ّﺗﻰ‬
‫ﺍﻟﺭّﺳﺎﻟﺔ ﺍﻟّﺗﻲ ﻳﺣﺎﻭﻝ ﺍﻟﺑﺎﺑﺎ » ﻓﺭﺍﻧﺳﻳﺱ« ﺍﺳﺗﻌﺎﺩ َﺗﻬﺎ ﺍﻟﻳﻭﻡ‪ ،‬ﻭﺫﻟﻙ‬
‫ﻳﻥ ﺍﻟﻣُﺅﻣِﻧﻳﻥ ﺍﻟﻛﺎﺛﻭﻟﻳﻙ ﺑﺄﻥّ ﺭﺳﺎﻟﺔ ﺍﻟﻛﻧﻳﺳﺔ ﻫﻲ‬ ‫ﺑﺗﺫﻛﻳﺭ ِﻩ ﺭﺟﺎ َﻝ ﺍﻟ ّﺩ ِ‬ ‫ِ‬
‫َ‬
‫ِﺛﺎﻝ ﺍﻟﺫﻱ ﻳُﺣْ َﺗﺫﻯ ﺑﻪ‪ ،‬ﻣﻥ ﺧﻼﻝ‬ ‫ّ‬ ‫ﺏ ﻋﺑﺭ ﺇﻋﻁﺎ ِء ﺍﻟﻣ ِ‬ ‫ﺍﻟ ّﺗﺄﺛﻳﺭ ﻓﻲ ﺍﻟﻘﻠﻭ ِ‬
‫ﺏ ﺃﺧﻼﻗﻭﻱﱟ ُﻳ ْﻘﺻِ ﻲ ﻛ ﱠﻝ ﺃﻭﻟﺋﻙ‬ ‫ﺍﻟﺣﺏﱢ ﻭﺍﻟﻐﺑﻁﺔِ‪ ،‬ﺑﺩﻝ ﺍﻟﺗﺷ ّﻧ ِﺞ ﺑﺧﻁﺎ ٍ‬

‫‪١٨١‬‬
‫ﺍﻟّﺫﻳﻥ ﻳﺳﻳﺭﻭﻥ ﺧﺎﺭﺝ ﻣﺎ ﺗﻘﺗﺿﻳﻪ ﺍﻟﻘﻭﺍﻋ ُﺩ‪ .‬ﻭﻟﻳﺱ ﻣﻥ ﺍﻟﺻّﺩﻓﺔ ﺃﻥ‬
‫ﻳﻛﻭﻥ ﻋﻧﻭﺍﻥ ﺧﻁﺎﺑﻪ ﺍﻟﺑﺎﺑﻭﻱّ ﺍﻷﻭّ ﻝ ﻫﻭ »ﻏﺑﻁ َﺔ ﺍﻹﻧﺟﻳﻝ«‪.‬‬

‫ً‬
‫ﻗﻁﻳﻌﺔ‬ ‫ﻳﺷ ّﻛﻝ ﺍﻟﺗﺻﻭّ ُﺭ ﺍﻟﺳﺑﻳﻧﻭﺯﻱﱡ ﻟﻠ ّﺭﻏﺑﺔ ﻭﺍﻟﺣﻳﺎﺓ ﺍﻟﻌﺎﻁﻔﻳّﺔ‬
‫ّ‬
‫ﻓﺎﻟﻁﺭﻳﻘ ُﺔ ﺍﻟﺗﻘﻠﻳﺩ ّﻳ ُﺔ‬ ‫ً‬
‫ﻋﻣﻳﻘﺔ ﻣﻊ ﺍﻟ ّﺗﻘﻠﻳﺩ ﺍﻟﻔﻠﺳﻔﻲّ ﻭﺍﻟ ّﺩﻳﻧﻲّ ﺍﻟﻛﻼﺳﻳﻛﻲّ ‪.‬‬
‫ُﺗﻘﻳ ُﻡ َﺗﻌﺎ ُﺭﺿًﺎ ﺑﻳﻥ ﺍﻟﺣﻳﺎﺓ ﺍﻟﻌﺎﻁﻔﻳّﺔ ﻣﻥ ﺟﻬﺔ‪ ،‬ﻭﺍﻟﻌﻘﻝ ﻭﺍﻹﺭﺍﺩﺓ ﻣﻥ‬
‫ﺟﻬﺔ ﺃﺧﺭﻯ‪ .‬ﻣﻬﻣّﺔ ﺍﻟﻌﻘﻝ ﻭﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺗﺭﻭﻳﺽ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ‪ .‬ﻭﻟﻛﻥّ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺑﻳّﻥ ﺃﻥ ﻻ ﺷﻲ َء ﻣﻥ ﺫﻟﻙ ﺻﺣﻳﺢٌ‪ ،‬ﻭﺃﻥّ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ‬
‫ﺍﻟﺛﻧﺎﺋﻳّﺔ ﻋﻘﻝ‪/‬ﻋﺎﻁﻔﺔ‬ ‫ﻟﻳﺳﺕ ﺷﺭّﺍ ﻳﺗﻭﺟّﺏ ﺍﺣﺗﺟﺎ ُﺯﻩ‪ .‬ﺇ ّﻧﻪ ﻳُﻌﻭّ ﺽُ ﱡ‬
‫ﺑﺎﻟﺛﻧﺎﺋﻳّﺔ ﺣﺎﻟﺔ ﻓﻌﻝ‪/‬ﺣﺎﻟﺔ ﺍﻧﻔﻌﺎﻝ ﺳﻠﺑﻲّ ‪.activité/passivité‬‬
‫ﺣﺎﻟﺔ ﺍﻻﻧﻔﻌﺎﻝ ﺍﻟﺳﻠﺑﻲّ ‪ passivité‬ﻫﻲ ﺍﻟﺣﺎﻟﺔ ﺍﻟّﺗﻲ ُﺗﺣﺭّﻛﻧﺎ ﻓﻳﻬﺎ‬
‫ﺃﺳﺑﺎﺏٌ ﺧﺎﺭﺟﻳّﺔ ﻭﺃﻓﻛﺎ ٌﺭ ﻏﻳﺭ ﻣﻁﺎﺑﻘﺔ‪ .‬ﺃﻣّﺎ ﺣﺎﻟﺔ ﺍﻟﻔﻌﻝ ‪l’activité‬‬
‫ﻓﺈ ّﻧﻬﺎ ﺗﺗﺩ ّﺧﻝ ﻋﻧﺩﻣﺎ َﻧ ْﻔ َﻌ ُﻝ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﻁﺑﻳﻌﺗﻧﺎ ﺍﻟﺧﺎﺻّﺔ ﻭﻣﻥ‬
‫ﺃﻓﻛﺎﺭ ﻣﻁﺎﺑﻘﺔ‪ .‬ﻓﻲ ﺍﻟﺣﺎﻟﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻧﺣﻥ » ﻧﺗﻌﺭّﺽ ﺇﻟﻰ«‪ ،‬ﺃﻱ‬
‫ﻧﻧﻔﻌﻝ ﺳﻠﺑﻳّﺎ ) ﻭﻣﻥ ﻫﻧﺎ ﻛﻠﻣﺔ ‪ passion‬ﺍﻟﻣﺗﺄ ّﺗﻳﺔ ﻣﻥ ﺍﻹﻏﺭﻳﻘﻳّﺔ‬
‫ﺗﺄﺛﻳﺭ ﺧﺎﺭﺟﻲﱟ ﻻ‬ ‫ٍ‬ ‫‪ ،(pathos‬ﻷﻥّ ﺣﻳﺎﺗﻧﺎ ﺍﻟﻌﺎﻁﻔﻳّﺔ ﺗﺗﻌﺭّﺽ ﺇﻟﻰ‬
‫ﺧﺎﻁﺋﺔ‪ .‬ﻭﻧﺣﻥ ﻓﻲ ﺍﻟﺣﺎﻟﺔ‬ ‫ٌ‬ ‫ﻣﻌﺭﻓﺔ ﺟﺯﺋﻳ ٌّﺔ ﺃﻭ‬
‫ٌ‬ ‫ﻧﻌﻲ ﺑﻪ ﺃﻭ ﻟﻧﺎ َﻋ ْﻧ ُﻪ‬
‫ﺍﻟﺛﺎﻧﻳﺔ َﻧ ْﻔ َﻌ ُﻝ ﻷﻥّ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ ﺗﺗﺄ ّﺗﻰ ﻣﻥ ﻁﺑﻳﻌﺗﻧﺎ ﻭﺗﺳﺗﻧﻳﺭ ﺑﻣﻌﺭﻓ ٍﺔ‬ ‫ّ‬
‫ﺻﺣﻳﺣ ٍﺔ ﺑﺄﺳﺑﺎﺑﻬﺎ‪ .‬ﻭﻟﺫﻟﻙ ﻓﺈﻥّ ﺍﻻﻧﻔﻌﺎﻝ ﺍﻟﺳﻠﺑﻲّ ‪ passion‬ﻳُﻧﺗﺞ‬
‫ﺣﺎﻻﺕ ﻏﺑﻁ ٍﺔ ﺳﻠﺑﻳّﺔ ‪ ،passives‬ﻭﺍﻟﻔﻌ ُﻝ ﻳُﻧﺗﺞ ﺣﺎﻻﺕ ﻏﺑﻁ ٍﺔ‬
‫ﻓﺎﻋﻠ ٍﺔ ﺃﻭ ﺇﻳﺟﺎﺑﻳّﺔ ‪.actives‬‬

‫‪١٨٢‬‬
‫ُﻣﺛ ُﻝ ﺷﺭّﺍ ﻟﻳﺱ ﻫﻭ ﺍﻟﻌﺎﻁﻔ ُﺔ ﺃﻭ ﺍﻟ ّﺭﻏﺑﺔ‪ ،‬ﺑﻝ ﻫﻭ‬ ‫ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈﻥّ ﻣﺎ ﻳ ّ‬
‫ﺳﻠﺑ ّﻳ ُﺔ ﺍﻟﻌﺎﻁﻔ ِﺔ ﺃﻭ ﺍﻟ ّﺭﻏﺑﺔ‪ .‬ﻳﺗﻌﻠّﻕ ﺍﻷﻣﺭ ﺇﺫﻥ ﺑﺗﺣﻭﻳﻝ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ‬
‫ﺍﻟﻌﻘﻝ‬
‫ِ‬ ‫ﺍﻻﻧﻔﻌﺎﻟﻳّﺔ ﺍﻟﺳﻠﺑﻳّﺔ ﺇﻟﻰ ﺣﺎﻟ ٍﺔ ﻓﺎﻋﻠﺔ ﺑﻭﺍﺳﻁ ِﺔ ﺍﺳﺗﺧﺩﺍﻡ‬
‫ﻭﺍﻟﻣﺷﺎﻋﺭ‪ .‬ﺇ ّﻧﻪ ﻳﺗﻌﻠّ ُﻕ ﺑﺗﺣﻭﻳﻝ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ ﺍﻟﺳّﻠﺑﻳﺔ ﺍﻟﻣﺭﺗﺑﻁﺔ ﺑﺧﻳﺎﻟﻧﺎ‬ ‫ِ‬
‫ﺃﻓﻌﺎﻝ‪ ،‬ﺃﻱ ﺇﻟﻰ‬‫ٍ‬ ‫ﻭﺑﺄﻓﻛﺎﺭ ﺟﺯﺋﻳّﺔ ﻭﻣﺑﺗﻭﺭﺓ ﻭﻏﻳﺭ ﻣﻁﺎﺑﻘﺔٍ‪ ،‬ﺇﻟﻰ‬
‫ً‬
‫ُﺭﺿﺔ‬ ‫ﺑﺄﻓﻛﺎﺭ ﻣﻁﺎﺑﻘﺔ ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ‪ ،‬ﻟﻥ ﻧﻛﻭﻥ ﻋ‬ ‫ٍ‬ ‫ﺕ ﻣﺭﺗﺑﻁ ٍﺔ‬ ‫ﺍﻧﻔﻌﺎﻻ ٍ‬
‫ﻟﻠﺗﺄﺛ ِﺭ ﺑﺣﺎﻟﺗِﻧﺎ ﺍﻻﻧﻔﻌﺎﻟﻳّﺔ ) ‪nous ne subissons plus notre‬‬ ‫ّ‬
‫‪ ،(affectivité‬ﻭﺇ ّﻧﻣﺎ ﺳﻧﻘﻭﻡ ﻧﺣﻥ ﺑﺑﻧﺎﺋﻬﺎ‪ ،‬ﺃﻱ ﺳ ُﻧﻌﻳ ُﺩ ﺗﻭﺟﻳ َﻪ‬
‫ﺃﻛﺛﺭ ﻟﻁﺑﻳﻌﺗﻧﺎ‪ ،‬ﺃﻱ ﻧﺣﻭ‬ ‫َ‬ ‫ﻧﺣﻭ ﻣﺎ ﻫُﻭ ﻣُﻼﺋﻡ‬ ‫ﺭﻏﺑﺎﺗﻧﺎ ﻋﻥ ﻭﻋﻲٍ َ‬
‫ُﺛﻳﺭﻭﻥ ﻓﻳﻧﺎ ﺍﻟﻐﺑﻁ َﺔ‬
‫َ‬ ‫ﺍﻷﺷﻳﺎء ﺃﻭ ﺍﻷﺷﺧﺎﺹ ﺍﻟّﺫﻳﻥ ُﻳ َﻧﻣﱡﻭ َﻧ َﻧﺎ ﻭﻳ‬
‫ﺍﻟﺣﻘﻳﻘ ّﻳ َﺔ ﻭﺍﻟ ّﺩﺍﺋﻣ َﺔ‪.‬‬

‫ﺇﻥّ ﺍﻟﻛﺎﺋﻥ ﺍﻹﻧﺳﺎﻧﻲّ ﻫﻭ ﺑﺷﻛﻝ ﺃﺳﺎﺳﻲّ ﻛﺎﺋﻥٌ ﺭﺍﻏﺏٌ ‪ .‬ﻭﻛ ّﻝ ﺭﻏﺑ ٍﺔ‬
‫ﻫﻲ ﺳﻌﻲٌ ﺇﻟﻰ ﺍﻟﻐﺑﻁ ِﺔ ﺃﻱ ﺇﻟﻰ ﻣﺿﺎﻋﻔ ِﺔ ﻗﺩﺭﺗﻧﺎ ﺍﻟﺣﻳﻭﻳّﺔ‪ .‬ﻭﻓﻲ‬
‫ﺗﻧﺎﻗﺹ ﻓﻲ ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ ﺍﻟﻭﺟﻭﺩ ﻷ ّﻧﻪ‬ ‫ٍ‬ ‫ﺍﻟﻣﻘﺎﺑﻝ ﻳﻌ ّﺑ ُﺭ ﺍﻟﺣﺯﻥُ ﻋﻥ‬
‫ﻳﺗﺄ ّﺗﻰ ﻣﻥ ﻣُﺻﺎﺩﻓ ٍﺔ ﺳﻳّﺋ ٍﺔ ﻻ ﺗﺗﻼءﻡ ﻣﻊ ﻁﺑﻳﻌﺗﻧﺎ‪ ،‬ﺃﻭ ﻫﻭ ﻳﺗﺄ ّﺗﻰ ﻣﻥ‬
‫ﺍﻧﻔﻌﺎﻝ ﺳﻠﺑﻲّ ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻣﻥ َﺭ ْﻏ َﺑ ٍﺔ ﺷﺧﺻ ّﻳ ٍﺔ ﺗﻛﻭﻥ ﺳﻳّﺋ َﺔ ﺍﻟ ّﺗﻭﺟﻳﻪِ‪،‬‬
‫ﻭﻏﻳﺭ ﻣﺳﺗﻧﻳﺭﺓ ﻭﺗﻛﻭﻥ ﺗﺣﺕ ﺗﺄﺛﻳﺭ ﺳﺑﺏ ﺧﺎﺭﺟﻲّ ﻳﺗﺟﺎﻭﺯﻧﺎ‪ .‬ﻧﺣﻥ‬
‫ﻧﺣﻳﺎ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ ﺗﺣﺕ ﺳﻠﻁﺎﻥ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ ﺍﻟﺳﻠﺑﻳّﺔ ﺍﻟّﺗﻲ ﺗﺟﻠﺏ ﻟﻧﺎ‬
‫ﺣﺎﻻﺕ ﻏﺑﻁﺔ ﺳﻠﺑﻳّﺔ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻣﺅﻗّﺗﺔ ‪ ،provisoires‬ﺑﻝ‬
‫ﻭﺍﻟﻁﺭﻳﻕ ﺍﻟّﺫﻱ ﻳﻘﺗﺭﺣﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻛﻣﻥ‬ ‫ّ‬ ‫ﺣﺯﻥ ﺃﻳﺿﺎ‪.‬‬‫ٍ‬ ‫ﻭﺣﺎﻻﺕ‬
‫ﻓﻲ ﺍﻻﺭﺗﻛﺎﺯ ﻋﻠﻰ ﻗﺩﺭﺗﻧﺎ ﺍﻟﺣﻳﻭﻳّﺔ‪ ،‬ﺃﻱ ﻋﻠﻰ ﺭﻏﺑﺎﺗﻧﺎ ﻭﻣﺷﺎﻋﺭﻧﺎ‬
‫ﻋﺑﺭ ﺇﻧﺎﺭﺗﻬﺎ ﺑﻘﺩﺭﺓ ﺍﻟﻌﻘﻝ ﻋﻠﻰ ﺍﻟ ّﺗﻣﻳﻳﺯ‪ ،‬ﺣ ّﺗﻰ ُﻧﻌﻭّ ﺽ ﺃﻓﻛﺎﺭﻧﺎ‬
‫‪١٨٣‬‬
‫ ﺑﻣﻌﺭﻓ ٍﺔ ﺣﻘﻳﻘ ّﻳ ٍﺔ‬،‫ﺍﻟﻣﻧﻘﻭﺻﺔ ﻭﺍﻟﺟﺯﺋﻳّﺔ ﻭﻏﻳﺭ ﺍﻟﻣﻁﺎﺑﻘﺔ ﻭﺍﻟﺧﻳﺎﻟﻳّﺔ‬
‫ُﺗﻌﻭّ ﺽ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ ﺍﻟﺳﻠﺑﻳّﺔ ﺑﺎﻧﻔﻌﺎﻻﺕ ﺇﻳﺟﺎﺑﻳّﺔ ﻓﺎﻋﻠﺔ ﻻ ﺗﺗﺄ ّﺗﻰ ﻣﻥ‬
.‫ﺃﻱّ ﺟﻬﺔ ﺃﺧﺭﻯ ﺳﻭﺍﻧﺎ‬

« Le désir est l’essence de l’homme »(159) �

.Ibid., III, 9, scolie, p. 422 (160) �

L’appétit accompagné de la »(161 ) �

.« conscience de lui-même

Ibid., III, définition des sentiments, 1, (162) �

.p. 469

.Éthique, IV, 18, scolie, p. 505(163) �

١٨٤
 ‫� )‪.Éthique, IV, 18, scolie, p. 504(164‬‬

‫)‪(165‬ﺍﻟ ّﺗﺄﻛﻳﺩ ﻣﻥ ﻋﻧﺩ ﺍﻟﻣﺗﺭﺟﻡ‪.‬‬

‫� )‪.Ibid., IV, proposition 7, p. 496 (166‬‬

‫� )‪La Puissance de la joie, Fayard, 2015, p. (167‬‬

‫‪.110-112‬‬

‫� )‪.Jean III, 17(168‬‬

‫� )‪.Luc XIX, 1-10(169‬‬

‫)‪ (170‬ﺍﻟﻔﺭﻳﺯﻱ‪ ،‬ﺃﻭ ﺍﻟﻔﺭﻳﺳﻲ‪ ،‬ﻣﻔﺭﺩ ﻓﺭﻳﺳﻳﻭﻥ‪ .‬ﻛﻠﻣﺔ ﻋﺑﺭﻳﺔ‬

‫)צְדוּקִ ים( ﻣﻥ ﺃﺻﻝ ﺁﺭﺍﻣﻲ‪ .‬ﻭﻫﻲ ﺗﺳﻣﻳﺔ ﻟﺣﺭﻛﺔ ﺩﻳﻧﻳﺔ ﻭﺳﻳﺎﺳﻳﺔ‬
‫ﻳﻬﻭﺩﻳﺔ ﺑﺭﺯﺕ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻷﻭﻝ ﻗﺑﻝ ﺍﻟﻣﻳﻼﺩ ﻭﻋُﺭﻑ ﺃﻋﺿﺎﺅﻫﺎ‬
‫ﺑﺎﻟﺗﺷ ّﺩﺩ ﺍﻟﺩﻳﻧﻲ ﻭﺍﺑﺗﻌﺎﺩﻫﻡ ﻋﻥ ﻣﺧﺎﻟﻁﺔ ﻣﻥ ﻳﺧﺗﻠﻑ ﻋﻧﻬﻡ ﻋﻘﺎﺋﺩﻳﺎ‪.‬‬

‫‪١٨٥‬‬
‫ﻛﺎﻥ ﺍﻟﻔﺭﻳﺯﻳﻭﻥ ﺩﻋﺎﺓ ﻟﻠﺗﻁﺑﻳﻕ ﺍﻟﺻﺎﺭﻡ ﻟﻠﺷﺭﻳﻌﺔ ﺍﻟﺗﻭﺭﺍﺗﻳﺔ‪.‬‬
‫)ﺍﻟﻣﺗﺭﺟﻡ(‬

‫� )‪.Jean XV, 11(171‬‬

‫‪١٨٦‬‬
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺩﺱ‬
‫ﺍﻟﺧﻳ ِْﺭ ﻭﺍﻟ ﱠﺷﺭﱢ‬
‫َﻣﺎ َﻭ َﺭﺍ َء َ‬

‫» ُﻧ َﺳﻣﱢﻲ َﻣﺎ َﻧﺭْ َﻏﺏُ ﻓِﻳ ِﻪ َﺣ َﺳ ًﻧﺎ«)‪(172‬‬

‫ﺛﺎﻥ ﻟﻠﻘﻁﻳﻌﺔ‪ ،‬ﺃﺳﺎﺳﻲﱞ ﻫﻭ ﺍﻵﺧﺭ‪ ،‬ﺑﻳﻥ ﻓﻛﺭ‬ ‫ﻣﺳﺗﻭﻯ ٍ‬ ‫ً‬ ‫ﻫﻧﺎﻙ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺍﻟ ّﺗﻘﻠﻳﺩ ﺍﻟﻣﺛﺎﻟﻲّ ﻣﻧﺫ » ﺃﻓﻼﻁﻭﻥ« ﺍﻟّﺫﻱ ﻳﻘ ّﺭ ﺑﺄ ّﻧﻧﺎ‬
‫ﻧﺭﻏﺏُ ﻓﻲ ﺷﻲء ﻣّﺎ ﻷ ّﻧﻪ َﺣ َﺳﻥٌ ‪ .‬ﺇﻥّ ﺍﻟﺧﻳﺭ َﻳﺟْ َﺗﺫِﺏُ ‪aimante‬‬
‫ﺍﻟﻌﺩﻝ ﻓﺫﻟﻙ ﻟﻛﻭﻧﻪ ﺣﺳ ًﻧﺎ‬ ‫ِ‬ ‫ﻛﻧﺕ ﺃَﺭْ َﻏﺏُ ﻓﻲ ﻣﻣﺎﺭﺳ ِﺔ‬ ‫ُ‬ ‫َﺭ ْﻏ َﺑ َﺗ َﻧﺎ‪ .‬ﻓﺈﺫﺍ‬
‫ٌ‬
‫ﺣﺳﻧﺔ‬ ‫ﺷﻭﻛﻭﻻﻁ ِﺔ ﻓﻸ ّﻧﻬﺎ ﻛﺫﻟﻙ‬ ‫ﺑﺕ ﻓﻲ ﺗﻧﺎﻭﻝ ﺍﻟ ّ‬ ‫ﻓﻲ ﺫﺍﺗﻪ‪ ،‬ﻭﺇﺫﺍ َﺭﻏِ ُ‬
‫ﻓﻲ ﺫﺍﺗﻬﺎ‪ .‬ﻭﻟﻛﻥّ ﻣﺎ ﻳﻘﻭﻟﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻭ ﺍﻟﻌﻛﺱ ﻋﻠﻰ ﻭﺟﻪ‬
‫ﺍﻟﺩﻗّﺔ‪ » :‬ﻧﺣﻥُ ﻻ ﻧﺭﻏﺏ ﻓﻲ ﺃﻱّ ﺷﻲء ﻟﻛﻭﻧﻧﺎ َﻧﺣ ُﻛﻡ ﺑﻛﻭﻧِﻪ ﺣﺳ ًﻧﺎ‪،‬‬
‫ﻭﻟﻛ ّﻧﻧﺎ ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ُﻧﺳﻣّﻲ ﺣﺳ ًﻧﺎ ﻣﺎ َﻧﺭ َﻏﺏُ ﻓﻳ ِﻪ«‪ .‬ﻳﺎ ﻟﻪ ﻣﻥ ﺍﻧﻘﻼﺏ‬
‫ﺣﺳﻧﺔ ﻓﻲ‬‫ً‬ ‫ﻓﻲ ﺯﺍﻭﻳﺔ ﺍﻟ ّﻧﻅﺭ! ﻓﺄﻧﺎ ﻻ ﺃﺭﻏﺏ ﻓﻲ ﺍﻟﻌﺩﺍﻟﺔ ﻟﻛﻭﻧﻬﺎ‬
‫ﺣﺳﻧﺔ)‪ .(173‬ﻭﺇﺫﺍ‬ ‫ً‬ ‫ﺫﺍﺗﻬﺎ ﻭﻟﻛ ّﻧﻲ ﺃﺭﻏﺏ ﻓﻳﻬﺎ ﻟﻛﻭﻧﻲ ﺃﻋﺗﺑﺭﻫﺎ‬
‫ﺷﻭﻛﻭﻻﻁﺔ ﻓﻠﻳﺱ ﻷ ّﻧﻬﺎ ﺣﺳﻧﺔ ﻭﻟﻛ ّﻧﻲ‬ ‫ﻛﻧﺕ ﺃﺭﻏﺏ ﻓﻲ ﺗﻧﺎﻭﻝ ﺍﻟ ّ‬
‫ﺍﻟﺧﻳﺭ‬
‫َ‬ ‫ﺣﺳﻧﺔ ﻷ ّﻧﻲ ﺃﺭﻏﺏ ﻓﻳﻬﺎ‪ .‬ﺇﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« َﻳ ْﻧﺳِ ﺏُ‬ ‫ٌ‬ ‫ﺃﻗﻭﻝ ﺇ ّﻧﻬﺎ‬
‫ﺷﺧﺹ ﺍﻟّﺫﻱ ﻳﺭﻏﺏ ﻓﻲ ﷲ‪،‬‬ ‫ﺇﻟﻰ ﺃﺫﻭﺍﻗِﻧﺎ ﻭﺭﻏﺑﺎﺗﻧﺎ ﺍﻟﺫﺍﺗﻳّﺔ‪ .‬ﻓﺎﻟ ّ‬
‫ﺳ ُﻳﻘِﺭﱡ ﺑﺄ ّﻧﻪ َﺧ ﱢﻳﺭٌ‪ ،‬ﺃﻣّﺎ َﻣﻥْ ﻟﻳﺳﺕ ﻟﻪ ﺃﻳّﺔ ﺭﻏﺑ ٍﺔ ﻓﻲ ﷲ ﻓﺈ ّﻧﻪ ﻻ ﻳﻔ ّﻛﺭ‬
‫ﻓﻲ ﺃﻱّ ﺷﻲ ٍء ﺑﺷﺄﻧﻪ‪ ،‬ﻭﻻ ﻳﺳﻌُﻪ ﺃﻥ ﻳ َﺗﺑ ّﻧﻰ ﻫﺫﺍ ﺍﻟﺣﻛﻡ‪ .‬ﻣﻥ ﻳﺣﺏّ‬
‫ﺍﻟﻣﻭﺳﻳﻘﻰ ﺍﻟﻛﻼﺳﻳﻛﻳّﺔ ﺳ َﻳ ْﻁ َﺭﺏُ ﻟﺳﻣﺎﻉ ﻗ ّﺩﺍﺱ ﺍﻟﻣﻭﺕ‬
‫ﻟـ»ﻣﻭﺯﺍﺭ«‪ Requiem de Mozart‬ﺃﻭ ﺗﻧﻭﻳﻌﺎﺕ‬
‫»ﺑﺎﺥ«‪ ،Variations Goldberg de Bach‬ﻭﻟﻛﻥّ ﻣﻥ ﻻ‬
‫ﻳﻌﺷﻕ ﺳﻭﻯ ﺍﻟـ»ﻫﻳﻔﻲ ﻣﻳﺗﺎﻝ« ‪ Heavy Metal‬ﻟﻥ ﻳﺳﺗﺳﻳﻎ‬
‫‪١٨٧‬‬
 ‫ً‬
‫ﺟﻣﻳﻼ ﺃﻭ ﺣﺳ ًﻧﺎ‪ .‬ﺇﻥّ ﺍﻟ ّﺭﻏﺑﺔ ﻫﻲ ﻣﺎ ﻳﺟﻌﻠﻧﺎ ﻧﺭﻯ‬ ‫ﻣﻧﻬﺎ ﺷﻳﺋﺎ ﻳﻛﻭﻥ‬
‫ﺷﻳﺋﺎ ﻣّﺎ ﻋﻠﻰ ﺃ ّﻧﻪ ﺣﺳﻥٌ ﻭﻟﻳﺱ ﺍﻟﻌﻛﺱ‪ :‬ﻭﺫﻟﻙ ﻫﻭ ﻣﺎ ﻳﻣﻛﻧﻪ ﺃﻥ‬
‫ُﻳ َﻧﺳ َ‬
‫ﱢﺏ)‪ (relativiser‬ﺍﻷﺧﻼﻕ ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ ﺑﺄﻛﻣﻠﻬﺎ‪.‬‬

‫ﻣﺗﻌﺎﻝ ‪Bien‬‬ ‫ٍ‬ ‫ﻟﺧﻳﺭ‬

‫ٍ‬ ‫ﻳﻌﺗﺑﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃ ّﻧﻪ ﻻ ﻭﺟﻭﺩ‬
‫ﻛﺎﺋﻥ ﺃﻥ ﻳﺭﻧﻭ ﺇﻟﻳﻪ‪ ،‬ﺃﻭ‬ ‫ٍ‬ ‫‪ transcendant‬ﻭﻛﻭﻧﻲﱟ ﻳﺗﻌﻳّﻥ ﻋﻠﻰ ﻛ ّﻝ‬
‫ﻅ ُﺭ ﺇﻟﻰ ﻣﺎ‬ ‫ﻣﺗﻌﺎﻝ ﻭﻛﻭﻧﻲّ ﻳﻛﻭﻥُ ﻋﻠﻰ ﺍﻟﺟﻣﻳﻊ ﺗﺟ ّﻧ ُﺑ ُﻪ‪ .‬ﻓﻬﻭ َﻳ ْﻧ ُ‬ ‫ٍ‬ ‫ﺷ ّﺭ‬
‫ﻳﻛﻭﻥ ﺣﺳ ًﻧﺎ ﺃﻭ ﺳ ّﻳ ًﺋﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻛ ّﻝ ﻓﺭ ٍﺩ ﻋﻠﻰ ﺣﺩﺓ‪» :‬ﻧﺣﻥ ُﻧ َﺳﻣّﻲ‬
‫ﺣﺳ ًﻧﺎ ﺃﻭ ﺳﻳ ًﺋﺎ ﻣﺎ ﻫﻭ ﺻﺎﻟ ٌﺢ ‪ Utile‬ﺃﻭ ﺿﺎ ّﺭ ﻓﻲ ﻋﻼﻗ ِﺔ ﺑﺎﻟﺣﻔﺎﻅ‬
‫ﻳﻌﻭﻕ ﻗﺩﺭ َﺗﻧﺎ‬
‫ُ‬ ‫ﻋﻠﻰ ﻭﺟﻭﺩِﻧﺎ‪ ،‬ﺃﻱ ﻣﺎ ﻳﺯﻳﺩ ﺃﻭ ﻳُﻧﻘﺹ‪ ،‬ﺃﻭ ﻳﺳﺎﻋﺩ ﺃﻭ‬
‫ﺍﻟﻔﻌﻝ‪ .‬ﺇ ّﻧﻧﺎ ُﻧﺳﻣّﻲ ﺷﻳﺋﺎ ﻣّﺎ ﺣﺳﻧﺎ ﺃﻭ ﺳﻳّﺋﺎ ﻟﺟﻬ ِﺔ ﻣﺎ ﻳُﺛﻳﺭﻩ ﻓﻳﻧﺎ‬ ‫ِ‬ ‫ﻋﻠﻰ‬
‫ﺣﺯﻥ«)‪ .(174‬ﻟﻳﺳﺕ ﺍﻟﻔﺿﻳﻠﺔ‪ ،‬ﺃﻱ ﺍﻟﺳّﻳﺭﺓ‬ ‫ٍ‬ ‫ﻣﻥ ﻏﺑﻁ ٍﺔ ﺃﻭ ﻣﻥ‬
‫ﺍﻟﺣﺳﻧﺔ ‪ ،Conduite juste‬ﺷﻳ ًﺋﺎ ﺁﺧﺭ ﺇﺫﻥ ﺳﻭﻯ ﺍﻟﺳّﻌﻲ ﺇﻟﻰ ﻣﺎ‬
‫ﻳﻛﻭﻥ ﺣﺳ ًﻧﺎ ﻭﺻﺎﻟﺣً ﺎ ﻟﺯﻳﺎﺩﺓ ﻗﺩﺭﺗﻧﺎ ﺍﻟﺣﻳﻭﻳّﺔ‪ .‬ﺃﻱ ﺃﻥ ﻧﻧﺧﺭﻁ ﻓﻲ‬
‫ﺍﻟﺣﺯﻥ‪.‬‬
‫َ‬ ‫ﺍﻟﺑﺣﺙ ﻋﻣّﺎ ﻳُﺣﻘّ ُﻕ ﻟﻧﺎ ﺍﻟﻐﺑﻁ َﺔ ﻭﺃﻥ ﻧﺗﺟ ّﻧﺏ ﻣﺎ ﻳُﺛﻳﺭ ﻓﻳﻧﺎ‬
‫ﺏ ﺗﻠﻙ ﺍﻟّﺗﻲ‬ ‫ﺕ ﺍﻟّﺗﻲ ُﺗ َﻧﻣﱢﻳ َﻧﺎ ﻭ َﺗ َﺟ ﱡﻧ ِ‬
‫ﻳﺗﻌﻠّﻕ ﺍﻷﻣﺭ ﺑﺣﻔﺯ ﺍﻟﻣُﺻﺎﺩﻓﺎ ِ‬
‫ُﺗﺿﻌﻔﻧﺎ‪ .‬ﻭﻳﻛﻭﻥ ﻣﺳﺎ ُﺭ ﺍﻟﺣﻳﺎ ِﺓ ﺧﺎﺻّﺎ ﺑﻛ ّﻝ ﻓﺭ ٍﺩ ﻭﻣﺗﻧﺎﺳﺑًﺎ ﻣﻊ‬
‫ﻁﺑﻳﻌﺗﻪ ﺍﻟﻔﺭﺩﻳّﺔ‪ .‬ﻭﻳﺣﺭﺹ » ﺳﺑﻳﻧﻭﺯﺍ«‪-‬ﻭﻫﻭ ﺃﻣﺭ ﺃﺳﺎﺳﻲّ ‪ -‬ﻋﻠﻰ‬
‫ﺑﻳﺎﻥ ﺃﻥّ ﺫﻟﻙ ﻻ ﻳﻛﻭﻥ ﺻﺣﻳﺣﺎ ّﺇﻻ ﺇﺫﺍ ﺍﺳﺗﻧﺩﻧﺎ ﺇﻟﻰ ﺍﻟﻌﻘﻝ‪ .‬ﻓﺈﺫﺍ‬
‫ﻏﻳﺭ ﻣﻁﺎﺑﻘﺔٍ‪ ،‬ﻓﺳﻧﻛﻭﻥ‬ ‫ﻛﺎﻥ ﻣﺎ ﻳُﺣ ّﺭﻛﻧﺎ ﻫﻭ ﺧﻳﺎﻟُﻧﺎ ﺃﻭ ﻛﺎﻥ ﺃﻓﻛﺎﺭً ﺍ َ‬
‫ﺧﺎﺿﻌﻳﻥ ﻻﻧﻔﻌﺎﻻﺗﻧﺎ ﺍﻟﺳﻠﺑﻳّﺔ‪ ،‬ﻭﺳ ُﻧﻠﺣ ُِﻕ ﺍﻟﺿ َّﺭ َﺭ ﻣﻥ ﺩﻭﻥ ﺷ ّ‬
‫ﻙ‬
‫ﺑﺄﻧﻔُﺳِ ﻧﺎ ﻭﺑﺎﻵﺧﺭﻳﻥ ﻣﻌﺗﻘﺩﻳﻥ ﻓﻲ ﻏﺿﻭﻥ ﺫﻟﻙ ﺃ ّﻧﻧﺎ ﻧﻔﻌﻝ ﻣﺎ ﻫﻭ‬
‫ﺍﻟﻘﺎﻧﻭﻥ‬
‫َ‬ ‫ﺣﺳﻥٌ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻧﺎ‪ .‬ﻭﺫﻟﻙ ﻫﻭ ﺃﻳﺿﺎ ﺍﻟﻣﺑ ّﺭﺭ ﺍﻟّﺫﻱ ﻳﺟﻌﻝ‬
‫‪١٨٨‬‬
‫ﻭﺍﻟﻘﺎﻧﻭﻥ ﺍﻻﺟﺗﻣﺎﻋﻲّ ﺿﺭﻭﺭﻳّﺎ‪ .‬ﻓﻛﻼﻫﻣﺎ ﻳﺿﻊ ﻓﻲ‬ ‫َ‬ ‫ﺍﻟﺩﻳﻧﻲﱠ ﻣُﻔﻳ ًﺩﺍ‬
‫ﻟﻘﺎﻧﻭﻥ ﻣّﺎ ﺑﻣﺎ‬
‫ٍ‬ ‫ﺍﻟﺣﺳﺑﺎﻥ ﺍﻟ ّﻧﻘﺻﺎﻥ ﺍﻟﺑﺷﺭﻱّ ﻭﻳﻔﺭﺿﺎﻥ ﺍﻻﻣﺗﺛﺎ َﻝ‬
‫ﻳﺟﻌﻝ ﻣﻥ ﺍﻟﺣﻳﺎﺓ ﻓﻲ ﺇﻁﺎﺭ ﺍﺟﺗﻣﺎﻋﻲّ ﺃﻣﺭً ﺍ ﻣﻣﻛﻧﺎ‪ .‬ﺑﻘﺩﺭ ﻣﺎ ﻳﺿﻊ‬
‫ﻣﺳﺎﻓﺔ ﺑﻳﻧﻪ ﻭﺑﻳﻥ ﺍﻟﻘﺎﻧﻭﻥ ﺍﻟﺩﻳﻧﻲّ ﺍﻟّﺫﻱ‬ ‫ً‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻣﺛﻠﻣﺎ ﺭﺃﻳﻧﺎ‪،‬‬
‫ﺟﻭﺏ ﺗﺟﺎﻭﺯﻩ ﻋﻧﺩﻣﺎ ﻧﻣﺗﻠﻙ ﺍﻟﻘﺩﺭ َﺓ ﻋﻠﻰ ﻓﻬﻡ ﺃﻭﺍﻣﺭ ﷲ‬ ‫َ‬ ‫ﻳﺭﻯ ﻭُ‬
‫ﺇﻗﺭﺍﺭﻩ ﺑﺿﺭﻭﺭ ِﺓ‬
‫ِ‬ ‫ﺑﻭﺍﺳﻁﺔ ﻗﺩﺭﺗِﻧﺎ ﺍﻟﺫﻫﻧﻳّﺔ ﻭﺣﺩﻫﺎ‪ ،‬ﻓﺈ ّﻧﻪ ﺻﺎﺭ ٌﻡ ﻓﻲ‬
‫ﺍ ّﺗﺑﺎﻉ ﻗﺎﻧﻭﻥ ﺍﻟﻣﺩﻳﻧ ِﺔ ﺑﺎﻟ ّﻧﺳﺑ ِﺔ ﺇﻟﻰ ﻛ ّﻝ ﺍﻟﻣﻭﺍﻁﻧﻳﻥ‪ ،‬ﺳﻭﺍء ﺃﻛﺎﻧﻭﺍ‬
‫ﺣﻛﻣﺎ َء ﺃﻡ ﺟﻬﻠﺔ‪ .‬ﺇﻥّ ﺍﻟﺣﻳﺎﺓ ﺍﻻﺟﺗﻣﺎﻋﻳّﺔ ﺗﺻﺑﺢ ﻣُﺳﺗﺣﻳﻠﺔ ﻓﻲ ﻏﻳﺎﺏ‬
‫ﺫﻟﻙ‪ .‬ﻭﺍﻹﻁﺎﺭ ﺍﻟّﺫﻱ ﻳﺭﻯ ﻓﻳﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﺷﺭﻭﻋﻳّﺔ ﺍﻟﻣﻘﻭﻻﺕ‬
‫ﺍﻟﻣﻌﻳﺎﺭﻳّﺔ ‪ catégories normatives‬ﻟﻠﺧﻳﺭ ‪ Bien‬ﻭﺍﻟﺧﻁﺄ‬
‫ﻭﺍﻟﻅﻠﻡ‪ ،‬ﺇﻟﺦ)‪ ،(175‬ﺇ ّﻧﻣﺎ ﻫﻭ ﻫﺫﺍ ﺍﻹﻁﺎﺭ ﺍﻟﺳﻳﺎﺳﻲّ‬ ‫ّ‬ ‫ﻭﺍﻟﻌﺩﻝ‬
‫)ﻭﻟﻳﺱ ﺍﻹﻳﺗﻳﻘﻲ(‪ .‬ﻭﻳﺿﻳﻑ ﻣُﺩﻗّ ًﻘﺎ‪ » :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺑﺷﺭ ﻳﻭﻟﺩﻭﻥ‬
‫ﺃﺣﺭﺍﺭﺍ‪ ،‬ﻓﺈ ّﻧﻬﻡ ﻟﻥ ُﻳ َﻛﻭﱢ ُﻧﻭﺍ ﺃﻱّ ﺗﺻﻭّ ٍﺭ ﻋﻥ ﺍﻟﺧﻳﺭ ﻭﺍﻟﺷ ّﺭ ﻁﺎﻟﻣﺎ‬
‫ﻙ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺣﺭﱠ ﺑﺷﻛﻝ ﺗﺎ ّﻡ ﻓﻲ‬ ‫ﺑﻘﻭﺍ ﺃﺣﺭﺍﺭً ﺍ«)‪ .(176‬ﻓﻣﺎ ﻳُﺣ ّﺭ ُ‬
‫ﺍﻟﺣﻘﻳﻘﺔ ﻫﻭ ﺍﻟﻌﻘﻝ ﻭﺍﻷﻓﻛﺎﺭ ﺍﻟﻣﻁﺎﺑﻘﺔ‪ ،‬ﻓﻲ ﺣﻳﻥ ﺃﻥّ ﺍﻹﻧﺳﺎﻥ‬
‫ﺍﻟﺧﺎﺿﻊ ﻟﺳﻠﻁﺔ ﺍﻟﻣﺷﺎﻋﺭ ﻭﺍﻷﻓﻛﺎﺭ ﻏﻳﺭ ﺍﻟﻣﻁﺎﺑﻘﺔ ﺑﺣﺎﺟﺔ ﻷﻥ‬
‫ﻳﺻﻧﻊ ﻟﻧﻔﺳﻪ ﻣﻘﻭﻻﺕ ﺍﻟﺧﻳﺭ ﻭﺍﻟﺷﺭّ‪ ،‬ﺗﻠﻙ ﺍﻟّﺗﻲ ﺗﻛﻭﻥ ﺧﺎﺭﺟﻳّﺔ‬
‫ِﻲ َﻧ ْﻔ َﺳ ُﻪ ﻣِﻥ َﻧ ْﻔﺳِ ِﻪ‪ .‬ﻭﻟﻬﺫﺍ ﺍﻟﺳّﺑﺏ ﻓﺈ ّﻧﻪ ﻻ ﺷﻲ َء‬
‫ﺑﺎﻟ ّﻧﻅﺭ ﺇﻟﻳﻪ ﻛﻲْ َﻳﺣْ ﻣ َ‬
‫ﺃﺻﻠَﺢ ﻟﻛ ّﻝ ﻓﺭ ٍﺩ ﻭﻟﻠﻣﺟﺗﻣﻊ ﺑﺄﻛﻣﻠﻪ ﻣﻥ ﺃﻥ ﻳﻌﻣﻝ ﻛ ّﻝ ﺇﻧﺳﺎﻥ ﻣﻥ‬
‫ﺍﻟﺑﺷﺭ ﻭﺍﻗﻌﻭﻥ‬‫َ‬ ‫ﺃﺟﻝ ﺃﻥ ﻳﺣﻳﺎ ﺗﺣﺕ ﺇﺩﺍﺭﺓ ﺍﻟﻌﻘﻝ‪ » :‬ﻓﺑﺎﻋﺗﺑﺎﺭ ﺃﻥّ‬
‫ﺗﺣﺕ ﺳﻳﻁﺭﺓ ﺍﻟﻣﺷﺎﻋﺭ ﺍﻟّﺗﻲ ﻫﻲ ﺍﻧﻔﻌﺎﻻﺕ ﺳﻠﺑﻳّﺔ‪ ،‬ﻓﺈ ّﻧﻪ ﻣﻥ‬
‫ُﻌﺎﺭﺽ َﺑﻌْ ﺿﻬُﻡ ﺑﻌﺿًﺎ ]…[ ﻭﻻ ﻳ ّﺗﻔﻕ ﺍﻟﺑﺷﺭ ﺍ ّﺗﻔﺎﻗﺎ‬ ‫َ‬ ‫ﺍﻟﻣﻣﻛﻥ ﺃﻥ ﻳ‬
‫ﺩﺍﺋﻣﺎ ﺑﻣﻘﺗﺿﻰ ﻁﺑﻳﻌﺗﻬﻡ ّﺇﻻ ﻋﻧﺩﻣﺎ ﻳﻌﻳﺷﻭﻥ ﻭﻓﻕ ﺗﻭﺟﻳﻪ‬
‫ﺍﻟﻌﻘﻝ«)‪ .(177‬ﻭﻳﺭﻯ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥّ ﺫﻟﻙ ﻫﻭ ﺍﻟﻭﺟ ُﻪ ﺍﻟّﺫﻱ‬
‫‪١٨٩‬‬
‫ﻳﻛﻭﻥ ﺑﻪ ﺍﻟﺑﺷ ُﺭ ﺻﺎﻟﺣﻳﻥ ﺑﻌﺿﻬﻡ ﻟﺑﻌﺽ‪» :‬ﺇ ّﻧﻣﺎ ﻳﻛﻭﻥ ﺍﻟﺑﺷﺭ‬
‫ﻟﺑﻌﺽ ﻋﻧﺩﻣﺎ ﻳﺳﻌﻰ ﻛ ّﻝ ﻓﺭﺩ ﻗﺑﻝ ﻛ ّﻝ ﺷﻲء‬ ‫ٍ‬ ‫ﺃﻛﺛﺭ ﻓﺎﺋﺩﺓ ﺑﻌﺿﻬُﻡ‬
‫ﺇﻟﻰ ﻣﺎ ﻫﻭ ﺻﺎﻟﺢ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻪ«)‪ .(178‬ﻭﻣﺛﻠﻣﺎ ﺫﻛﺭﻧﺎ ﺫﻟﻙ ﺳﺎﺑﻘﺎ‬
‫ﻓﻲ ﺩﺭﺍﺳﺗﻧﺎ ﻟﻠﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼّﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ ،‬ﻳﺑﻳّﻥ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺃ ّﻧﻪ ﻣﺎ ﻣﻥ ﻧﻅﺎﻡ ﺳﻳﺎﺳﻲّ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺩﻳﻣﻘﺭﺍﻁﻳّﺎ‪ ،‬ﻳﻣﻛﻧﻪ ﺃﻥ ﻳﺷﺗﻐﻝ‬
‫ﺑﺻﻭﺭﺓ ﺟﻳّﺩﺓ ﻣﺎ ﺩﺍﻡ ﺍﻟﺑﺷﺭ ُﺗﺣ ّﺭﻛﻬﻡ ﺍﻧﻔﻌﺎﻻﺗﻬﻡ ﺃﻛﺛﺭ ﻣﻥ ﻋﻘﻠﻬﻡ‪.‬‬
‫ﻓﻣﺎ ﺩﻣﻧﺎ ﻻ ﻧﺣﺗﺭﻡ ﻗﺎﻧﻭﻥ ﺍﻟﻣﺩﻳﻧﺔ ﺇﻻ ّ ﺑﺳﺑﺏ ﺍﻟﺧﻭﻑ ﻣﻥ ﺍﻟﻌﻘﺎﺏ‬
‫ﻭﻟﻳﺱ ﺑﻣﻭﺟﺏ ﻗﻧﺎﻋﺔ ﻋﻣﻳﻘﺔ‪ ،‬ﺳﺗﻛﻭﻥ ﻣﺟﺗﻣﻌﺎﺗﻧﺎ ﺫﺍﺕ ﺑﻧﺎء‬
‫ﻫﺵﱟ )‪ .(179‬ﻧﺣﻥ ﻧﻼﺣﻅ ﺫﻟﻙ ﺧﻼﻝ ﺍﻟﻛﻭﺍﺭﺙ ﺍﻟﻁﺑﻳﻌﻳّﺔ ﻣﻊ‬
‫ﻳﻐﻳﺏ ﺭﺟﺎﻝ ﺍﻷﻣﻥ ﺣ ّﺗﻰ‬‫َ‬ ‫ﻋﻣﻠﻳّﺎﺕ ﺍﻟ ّﻧﻬﺏ ﺍﻟّﺗﻲ ﺗﻌﻘﺑﻬﺎ‪ .‬ﻓﻣﺎ ﺃﻥ‬
‫ﺍﻟﻌﻧﺎﻥ ﻟﺭﻏﺑﺎﺗﻬﻡ ﺍﻟﻣﻧﻔﻠﺗﺔ ﻣﻥ ﺩﻭﻥ ﺗﺭ ّﺩﺩ‪.‬‬
‫َ‬ ‫ﻳﻁﻠﻕ ﺑﻌﺽ ﺍﻷﻓﺭﺍﺩ‬
‫ﻟﻛﻲ ﻳﻛﻭﻥ ﺍﻟﺑﺷﺭ ﺃﻛﺛﺭ ﺇﻓﺎﺩﺓ ﺑﻌﺿﻬﻡ ﻟﺑﻌﺽ‪ ،‬ﻻ ﻳﻛﻔﻲ ﺃﻥ ﻳﻣﺗﺛﻠﻭﺍ‬
‫ﻟﻠﻘﺎﻧﻭﻥ ﺍﻟﺧﺎﺭﺟﻲّ ﻧﻔﺳﻪ‪ ،‬ﺑﻝ ﻳﺟﺏ ﺃﻥ ﻳﺗﻌﻠّﻣﻭﺍ ﺗﻧﻅﻳﻡ ﻣﺷﺎﻋﺭﻫﻡ‬
‫ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ ﺣ ّﺗﻰ ﻳﻛﻭﻧﻭﺍ ﺃﺣﺭﺍﺭً ﺍ ﻭﻣﺳﺅﻭﻟﻳﻥ‪.‬‬

‫ﺇ ّﻧﻬﺎ ﺛﻭﺭﺓ ﻛﻭﺑﺭﻧﻳﻛﻳّﺔ ﺣﻘﻳﻘﻳّﺔ ﻳﻘﻭﻡ ﺑﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ«ﻋﻠﻰ ﺻﻌﻳﺩ‬

‫ﺍﻟﻭﻋﻲ ﺍﻷﺧﻼﻗﻲّ ‪ :‬ﻻ ﺗﻛﻣﻥ ﺍﻷﺧﻼﻕ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﻓﻲ ﺍﻟﺳّﻌﻲ ﺇﻟﻰ‬
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‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻛﻭﻧﻳّﺔ‬ ‫ﺍ ّﺗﺑﺎﻉ ﻗﻭﺍﻋﺩ ﺧﺎﺭﺟﻳّﺔ ﺑﻝ ﻓﻲ ﻓﻬﻡ ﻗﻭﺍﻧﻳﻥ‬
‫ﻭﻁﺑﻳﻌﺗﻧﺎ ﺍﻟﻔﺭﺩﻳّﺔ ﺑﻬﺩﻑ ﻣﺿﺎﻋﻔﺔ ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻝ ﻭﺍﻟﻐﺑﻁﺔ…‬
‫ﺻﺑﺢ ﺑﻪ ﺃﻛﺛﺭ ﺇﻓﺎﺩ ًﺓ ﻟﻐﻳﺭﻧﺎ‪ ،‬ﻭﻟﻳﺱ‬ ‫ﻫﺫﺍ ﻫﻭ ﺍﻟﻭﺟﻪ ﺍﻟّﺫﻱ ُﻧ ِ‬
‫ﺑﺎﻻﺳﺗﺳﻼﻡ ﺇﻟﻰ ﺍﻷﻭﺍﻣﺭ ﺍﻷﺧﻼﻗﻳّﺔ ﻭﺍﻟﺩﻳﻧﻳّﺔ‪ .‬ﻭﻟﻛ ّﻧﻧﺎ ُﻧﺻﺑﺢ ﺃﻛﺛﺭ‬
‫ﺗﻳﻘّﻧﺎ ﻣﻥ ﻛﻭﻧﻧﺎ ﻧﻔﻌﻝ ﺑﻁﺭﻳﻘﺔ ﺣﺳﻧﺔ ﻟﺻﺎﻟﺣﻧﺎ ﻭﻟﺻﺎﻟﺢ ﺍﻵﺧﺭﻳﻥ‬
‫ﻋﺑﺭ ﻣﺿﺎﻋﻔﺔ ﻗﻭّ ﺗﻧﺎ ﺍﻟﺷﺧﺻﻳّﺔ ﺑﻘﻳﺎﺩﺓ ﺍﻟﻌﻘﻝ‪ .‬ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﻣﺭ ُء‬
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‫ﻓﺎﺿِ ﻼً ﻓﻲ ﺭﺃﻱ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻳﺱ ﻣﻌﻧﺎﻩ ﺃﻥ ﻳﻣﺗﺛﻝ‪ » .‬ﻓﺎﻟﻔﻌﻝ‬
‫ﺑﻣﻭﺟﺏ ﺍﻟﻔﺿﻳﻠﺔ‪ ،‬ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ‪ ،‬ﻟﻳﺱ ﺷﻳﺋﺎ ﺁﺧﺭ ﻓﻳﻧﺎ ﺳﻭﻯ ﺃﻥ ﻧﺣﻳﺎ‬
‫ﻭﺃﻥ ﻧﻔﻌﻝ ﻭﺃﻥ ُﻧﺣﺎﻓﻅ ﻋﻠﻰ ﻭﺟﻭﺩﻧﺎ ﺑﻘﻳﺎﺩﺓ ﺍﻟﻌﻘﻝ‪ ،‬ﻭﺫﻟﻙ ﻭﻓﻘﺎ‬
‫ﻟﻠﻣﺑﺩﺃ ﺍﻟﻘﺎﺋﻝ ﺑﻭﺟﻭﺏ ﺍﻟﺑﺣﺙ ﻋﻣّﺎ ﻫﻭ ﻣُﻔﻳﺩ ﻟﻧﺎ ﺑﺷﻛﻝ‬
‫ﺑﺩﻻ ﻣﻥ ﺍﻷﺧﻼﻕ ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ ﺍﻟﻣﺅﺳّﺳﺔ ﻋﻠﻰ‬ ‫ﺧﺎﺹّ «)‪ً .(180‬‬
‫ﺍﻟﻣﻘﻭﻻﺕ ﺍﻟﻣﺗﻌﺎﻟﻳﺔ ﻟﻠﺧﻳﺭ ﻭﺍﻟﺷﺭّ‪ ،‬ﻳﺿﻊ » ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻳﺗﻳﻘﺎ‬
‫ّﺳﺔ ﻋﻠﻰ ﺍﻟﺑﺣﺙ ﺍﻟﻌﻘﻼﻧﻲّ ﻭﺍﻟﺷﺧﺻﻲّ ﻋﻣّﺎ ﻫﻭ ﺣﺳﻥ ﻭﻋﻣّﺎ‬ ‫ﻣﺅﺳ ً‬
‫ﻫﻭ ﺳﻲّ ء‪ .‬ﻟﻡ ﻳﻌﺩ ﺍﻹﻧﺳﺎﻥ ﺍﻟﻔﺎﺿﻝ ﻫﻭ ﻣﻥ ﻳﻣﺗﺛﻝ ﻟﻠﻘﺎﻧﻭﻥ‬
‫ﺍﻷﺧﻼﻗﻲّ ﺃﻭ ﺍﻟ ّﺩﻳﻧﻲّ ﻭﻟﻛﻥ ﻫﻭ َﻣﻥ ﻳُﻣﻳّﺯ ﻣﺎ ﻳﺿﺎﻋﻑ ﻗﺩﺭﺗﻪ ﻋﻠﻰ‬
‫ﺍﻟﻔﻌﻝ‪ .‬ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟّﺫﻱ ﻳﻘﺗﻧﻊ ﻓﻳﻪ ﺇﻧﺳﺎﻥ ﺍﻷﺧﻼﻕ ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ‬
‫ﺑﺎﻟﻣﺷﺎﻋﺭ ﺍﻟّﺗﻲ ُﺗﺿﻌِﻑ ﺍﻟﻘﺩﺭ َﺓ ﺍﻟﺣﻳﻭﻳّﺔ ) ﺣﺯﻥ‪ ،‬ﻧﺩﻡ‪ ،‬ﺧﺷﻳﺔ‪،‬‬
‫ﺑﺎﻟﺫﻧﺏ‪ ،‬ﺗﻔﻛﻳﺭ ﻓﻲ ﺍﻟﻣﻭﺕ(‪ ،‬ﻓﺈﻥّ ﺇﻧﺳﺎﻥ ﺍﻹﻳﺗﻳﻘﺎ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ‬ ‫ﺷﻌﻭﺭ ّ‬
‫ﻻ ﻳﺑﺣﺙ ّﺇﻻ ﻋﻣّﺎ ﻳُﻘﻭّ ﻱ ﻓﻳﻪ ﺍﻟﻘﺩﺭ َﺓ ﺍﻟﺣﻳﻭ ّﻳ َﺔ‪ .‬ﺇ ّﻧﻪ ﻳﺧﺗﺎﺭ ﺇﺩﺍﺭﺓ‬
‫ﻅﻬﺭﻩ ﻟﻠﺣﺯﻥ ﻭﻟﻛ ّﻝ ﺍﻟﻣﺷﺎﻋﺭ ﺍﻟﻘﺎﺗﻠﺔ ﻛﻲ ﻻ ﻳﻔ ّﻛﺭ ّﺇﻻ ﻓﻲ ﻣﺎ ُﻳ َﻧﻣّﻲ‬
‫ﻓﻳﻪ ﺍﻟﻐﺑﻁﺔ ﺍﻟﺣﻘﻳﻘﻳّﺔ)‪.(181‬‬

‫ﻧﺩﺭﻙ ﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﻟﻣﺎﺫﺍ ﺳﻳﻌﺑّﺭ » ﻧﻳﺗﺷﻪ«‪ ،‬ﺍﻟّﺫﻱ ﻟﻡ ﻳﺗﻭﻗّﻑ ﻋﻥ‬

‫ﻫﺩﻡ ﻣﻘﻭﻻﺕ ﺍﻷﺧﻼﻕ ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ ﻟﻠﺧﻳﺭ ﻭﺍﻟﺷ ّﺭ ﺍﻟّﺗﻲ ﻭﺿﻌﺗﻬﺎ‬
‫ﺍﻷﺧﻼﻕ ﺍﻟﻣﺳﻳﺣﻳّﺔ ﺛ ّﻡ » ﻛﺎﻧﻁ«‪ ،‬ﻋﻥ ﺗ َﺷﻔّﻳ ِﻪ ﻋﻧﺩ ﺍﻛﺗﺷﺎﻓﻪ ﻟﻔ ْﻛ ِﺭ‬
‫ﻑ‬‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ » :‬ﺃﻧﺎ ﻣﻧﺩﻫﺵ ﻭﻣﻧﺑﻬﺭ ﺟّﺩﺍ! ﻓﻘﺩ ﻋﺛﺭﺕ ﻋﻠﻰ َﺳﻠَ ٍ‬
‫ﻑ!]…[ ﺇﻥّ ﻋﺯﻟﺗﻲ ﺍﻟّﺗﻲ ﺗﺑﺩﻭ ﺃ ّﻧﻬﺎ ﺗﺣﺑﺱ‬ ‫ﻣُﺅﺳّﺱ‪ ،‬ﻭﻳﺎ ﻟﻪ ﻣﻥ َﺳﻠ ٍ‬
‫ﻙ ﺗﺅﻟﻣﻧﻲ ﻓﻲ ﺃﻋﺎﻟﻲ ﺍﻟﺟﺑﺎﻝ‪ ،‬ﺃﺻﺑﺢ ﻟﻬﺎ ﺷﺑﻳﻪ ﺑﻌﺩ‬ ‫ﺃﻧﻔﺎﺳﻲ ﻭﻻ ﺗﻧﻔ ّ‬
‫ﻫﺫﺍ ﺍﻻﻧﺗﻅﺎﺭ ﺍﻟﻁﻭﻳﻝ‪ .‬ﻭﻫﺫﺍ ﺷﻲء ﺭﺍﺋﻊ!«)‪ُ .(182‬ﻛ ِﺗ َﺑﺕ ﻫﺫﻩ‬
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‫ﺳﻁﺭ ﻳﻭﻡ ‪ 30‬ﻳﻭﻧﻳﻭ ‪ ،1881‬ﻭﺍﻟﺣﺎﻝ ﺃﻥّ » ﻧﻳﺗﺷﻪ« ﺳﻳﻌﺗﺭﻑ‬ ‫ﺍﻷَ ُ‬
‫ﺑﺄ ّﻧﻪ ﺳﻳﺿﻊ ﻛﻝ ﺍﻟﺧﻁﻭﻁ ﺍﻟ ُﻛﺑﺭﻯ ﻟﻌﻣﻠﻪ ﺍﻟﻘﺎﺩﻡ ﺧﻼﻝ ﺷﻬﺭ‬
‫ﺁﻏﺳﻁﺱ ﻣﻥ ﺍﻟﺳّﻧﺔ ﻧﻔﺳﻬﺎ‪ .‬ﻭﻫﻭ ﻟﻥ ﻳﺗ ﱠﻡ ﻧﺷ ُﺭ ﺃﻋﻣﺎﻟِﻪ ﺍﻟ ُﻛﺑﺭﻯ‬
‫ﺍﻟﻬﺎﺩﻣﺔ ﻟﻸﺧﻼﻕ ﺍﻟﺗﻘﻠﻳﺩﻳّﺔ ﺇﻻ ّ ﺑﻌﺩ ﺑﺿﻊ ﺳﻧﻭﺍﺕ ) ﻣﺎ ﻭﺭﺍء ﺍﻟﺧﻳﺭ‬
‫ﻭﺍﻟﺷ ّﺭ ﻓﻲ ﺍﻟﻌﺎﻡ ‪ ،1886‬ﺟﻧﻳﺎﻟﻭﺟﻳﺎ ﺍﻷﺧﻼﻕ ﻓﻲ ﺍﻟﻌﺎﻡ ‪.(1887‬‬
‫ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈﻥّ ﺗﺄﺛﻳﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﻓﻛﺭﻩ ﻫﻭ ﺗﺄﺛﻳﺭ ﻣﺑﺎﺷﺭ‬
‫ﻭﻛﺑﻳﺭ‪ .‬ﻳﻘﺗﻔﻲ » ﻧﻳﺗﺷﻪ« ﺃﺛﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻳﺿﺎ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ‬
‫ﺑﺗﻌﻭﻳﺽ ﺛﻧﺎﺋﻳّﺔ ﺍﻟﺧﻳﺭ ﻭﺍﻟﺷ ّﺭ ﺑﺎﻻﺧﺗﻼﻑ ﺑﻳﻥ ﺍﻟﺣﺳﻥ ﻭﺍﻟﺳﻲّ ء‬
‫‪ .bon/mauvais‬ﻓـﻬﻭ ﻳﺅ ّﻛﺩ ﻓﻲ ﺟﻳﻧﻳﺎﻟﻭﺟﻳﺎ ﺍﻷﺧﻼﻕ)‪ (183‬ﺃﻥّ‬
‫»ﻣﺎ ﻭﺭﺍء ﺍﻟﺧﻳﺭ ﻭﺍﻟﺷﺭّ‪ ،‬ﻻ ﻳﻌﻧﻲ ﺫﻟﻙ ﻋﻠﻰ ﺍﻷﻗ ّﻝ‪ :‬ﻣﺎ ﻭﺭﺍء‬
‫ﺍﻟﺣﺳﻥ ﻭﺍﻟﺳﻲّ ء«‪ .‬ﻭﻋﻠﻰ ﺧﻁﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺑﻧﻲ » ﻧﻳﺗﺷﻪ« ﻫﻭ‬
‫ﺍﻵﺧﺭ ﺗﺻﻭّ ﺭﻩ ﺍﻹﻳﺗﻳﻘﻲّ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﺍﻟﻐﺑﻁﺔ ﻭﺍﺳﺗﻬﺩﺍﻓﺎ ﻟﻠﻐﺑﻁﺔ‪،‬‬
‫ﺷﻛﻝ ﺷﺫﺭﻱﱟ ﻣﻔ ّﻛﻙٍ ‪ ،‬ﻓﻲ ﺣﻳﻥ ﺃﻥّ ﺍﻟﻔﻳﻠﺳﻭﻑ‬‫ٍ‬ ‫ﻭﻟﻛ ّﻧﻪ ﻳﻘﻭﻡ ﺑﺫﻟﻙ ﻓﻲ‬
‫ﺍﻟﻬﻭﻟﻧﺩﻱّ ﻗﺎﻡ ﺑﺑﻧﺎء ﻧﺳﻕ ﻋﻘﻼﻧﻲّ ﻣﺗﻣﺎﺳﻙ‪.‬‬

‫ﻳﺫﻫﺏ » ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻟﻰ ﺃﺑﻌﺩ ﻣﻥ ﺫﻟﻙ ﻭﻳﻘ ّﺭﺭ ﺃﻥّ ﺍﻹﻳﺗﻳﻘﺎ ﺗﻬﺩﻑ‬
‫ﺇﻟﻰ ﺗﺣﺭﻳﺭ ﺍﻹﻧﺳﺎﻥ ﻣﻥ ﺍﻟﻌﺑﻭﺩﻳّﺔ ﺍﻟﻁﻭﻋﻳّﺔ‪ ،‬ﺗﻠﻙ ﺍﻟﻌﺑﻭﺩﻳّﺔ‬
‫ﻋﺟﺯ ﺍﻹﻧﺳﺎﻥ ﻋﻥ‬‫َ‬ ‫ﺍﻟﻣﺭﺗﺑﻁﺔ ﺑﺗﻘﻳّﺩ ﺍﻻﻧﺳﺎﻥ ﺑﺎﻻﻧﻔﻌﺎﻻﺕ‪ » :‬ﺃُﺳﻣّﻲ‬
‫ﺍﻟﺗﺣ ّﻛﻡ ﻓﻲ ﺍﻧﻔﻌﺎﻻﺗﻪ ﻭﺍﺣﺗﻭﺍﺋﻬﺎ ﻋﺑﻭﺩﻳ ًّﺔ ‪ .Servitude‬ﻭﺑﺎﻟﻔﻌﻝ‬
‫ﻗﺭﺍﺭﻩ ﻣﻥ ﻧﻔﺳﻪ ﻭﻟﻛﻥ‬
‫َ‬ ‫ﺍﻹﻧﺳﺎﻥ ﺍﻟﺧﺎﺿﻊ ﻟﻣﺷﺎﻋﺭﻩ ﻻ ﻳﺳﺗﻣ ّﺩ‬
‫َ‬ ‫ﻓﺈﻥّ‬
‫ﻣﻥ ﺍﻟﺻّﺩﻓﺔ ‪ ،fortune‬ﺍﻟّﺗﻲ ﻳﻛﻭﻥ ﻟﻬﺎ ﻋﻠﻳﻪ ﺳﻠﻁﺎﻥٌ ﺑﺩﺭﺟﺔ ﻣّﺎ‬
‫ﺗﺟﻌﻠﻪ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ ﻣﺟﺑﺭً ﺍ ﻋﻠﻰ ﻓﻌﻝ ﺍﻷﺳْ َﻭﺃ ﺣ ّﺗﻰ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻳﺭﻯ ﻣﺎ ﻫﻭ ﺃﻓﺿ ُﻝ«)‪ .(184‬ﻭﻻ ﺗﺿﻊ ﺇﻳﺗﻳﻘﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻱّ‬
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‫ﺃﻣﺭ ﺃﺧﻼﻗﻲﱟ ‪ -‬ﻣﻥ ﻗﺑﻳﻝ‪ » :‬ﻳﺟﺏ ﻋﻠﻳﻙ« » ﻳﺟﺏ«‪ ،‬ﻭﻟﻛ ّﻧﻬﺎ ﺗﺩﻋﻭﻧﺎ‬ ‫ٍ‬
‫ﺇﻟﻰ ﺍﻛﺗﺳﺎﺏ ﻭﺿﻭﺡ ﺷﺧﺻﻲّ ﻓﻲ ﺍﻟﺭّﺅﻳﺔ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﺄﺳﺑﺎﺏ‬
‫ﻣﺷﺎﻋِ ﺭﻧﺎ ﺑﻬﺩﻑ ﺗﻧﻣﻳﺔ ﺍﻟﻘﺩﺭﺓ ﻭﺍﻟﺣﺭّﻳﺔ ﻭﺍﻟﻐﺑ َﻁﺔ‪ .‬ﻓﺎﻟﺑﺷﺭ‪ ،‬ﻣﺛﻠﻣﺎ ﻻ‬
‫ﺃﺳﺑﺎﺏ ﺭﻏﺑﺎﺗﻬﻡ‪ .‬ﺇ ّﻧﻬﻡ‬ ‫َ‬ ‫ﻳﺗﻭﻗّﻑ ﻋﻥ ﺍﻟ ّﺗﺫﻛﻳﺭ ﺑﺫﻟﻙ‪» ،‬ﻳﺟﻬﻠﻭﻥ ﻏﺎﻟﺑًﺎ‬
‫ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻭﺍﻋﻭﻥ ﺑﺄﻓﻌﺎﻟﻬﻡ ﻭﺭﻏﺑﺎﺗﻬﻡ ﻭﻟﻛ ّﻧﻬﻡ ﺟﺎﻫﻠﻭﻥ ﺑﺎﻷﺳﺑﺎﺏ‬
‫ﺍﻟّﺗﻲ َﺗﺩﻓﻌﻬﻡ ﺇﻟﻰ ﺍﻟ ّﺭﻏﺑﺔ ﻓﻲ ﺷﻲء ﻣّﺎ«)‪ .(185‬ﻭﻷﻥّ ﺍﻟﺑﺷﺭ ﻟﻡ‬
‫ّﺍﻥ ﻋﺑﺭ ﺗﻧﻅﻳﻡ‬ ‫ْﻥ َﻳ ُﻣﺭ ِ‬‫ﺍﻟﺧﻼﺹ ﻭﺍﻟﺳّﻌﺎﺩ َﺓ ﺍﻟﺣﻘﻳﻘ ﱠﻳﻳ ِ‬ ‫َ‬ ‫ﻳﻔﻬﻣﻭﺍ ﺃﻥّ‬
‫ﻋﻘﻼﻧﻲّ ﻟﺣﻳﺎﺗﻬﻡ ﺍﻟﺑﺎﻁﻧﻳّﺔ ﻭﻟﺣﻳﺎﺗﻬﻡ ﺍﻻﻧﻔﻌﺎﻟﻳّﺔ‪ ،‬ﻓﻘﺩ ﻗﺎﻣﻭﺍ ﺑﺎﺑﺗﻛﺎﺭ‬
‫ﺍﻟﻘﺎﻧﻭﻥ ﺍﻟﺩﻳﻧﻲّ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻼﺋﻛﻳّﺔ ‪ La morale laïque‬ﻟﻠﻭﺍﺟﺏ‬
‫ﺍﻟﻣﺭﺗﻛﺯﻳْﻥ ﻣﻌًﺎ ﻋﻠﻰ ﻧﻅﺎﻡ ﺧﺎﺭﺟﻲّ ﻻ ﻳﻣﻛﻥ َﺗﻔﺳﻳﺭُﻩ‪ .‬ﻳﻘﻭﻝ‬ ‫َ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺭﺳﺎﻟﺔ ﺇﻟﻰ » ﻏﻳﻭﻡ ﺑﻼﻳﻧﺑﺭﻍ«‪ » :‬ﻻ ﻳﺗﺳ ّﻧﻰ‬
‫ﺍﻟﺣﻘﺎﺋﻕ ﺍﻷﻛ َﺛﺭ ﻋﻣ ًﻘﺎ‪ ،‬ﺇ ّﻧﻲ ﻣﻘﺗﻧﻊ ﺑﺫﻟﻙ‪،‬‬ ‫ِ‬ ‫ﻟﻠﺟﻣﻬﻭﺭ ﺇﺩﺭﺍﻙ‬
‫ﻭﺍﻷﻭﺍﻣﺭ ﺍﻟّﺗﻲ ﺃﻭﺣﻰ ﺑﻬﺎ ﷲ ﺇﻟﻰ ﺍﻷﻧﺑﻳﺎء ﺗﻣّﺕ ﻛﺗﺎﺑﺗﻬﺎ ﻓﻲ ﺻﻳﻐﺔ‬
‫ﻗﻭﺍﻧﻳﻥ«)‪ .(186‬ﻭﻳﻛﻔ ُﻝ ﻟﻧﺎ ﺫﻟﻙ ﺍﻻﻋﺗﻘﺎ َﺩ ﺑﺄ ّﻧﻧﺎ ﻧﻔﻌﻝ ﺑﺻﻭﺭﺓ‬
‫ﺣﺳﻧ ٍﺔ ﻷ ّﻧﻧﺎ ﻧﻣﺗﺛﻝ ﻟﻠﻘﺎﻧﻭﻥ ﺍﻷﺧﻼﻗﻲّ ﺍﻟّﺫﻱ ﻳﻔﺭﺽ ﻧﻔﺳﻪ ﻋﻠﻳﻧﺎ‬
‫ﻭﺍﻟﻔﻬﻡ‬
‫ِ‬ ‫ﺑﺻﻭﺭﺓ ﻣﺗﻌﺎﻟﻳﺔ‪ .‬ﻫﺫﺍ ﻣُﺭﻳﺢٌ‪ ،‬ﻷ ّﻧﻪ ﻳﻛﻔﻳﻧﺎ ﻋﻧﺎ َء ﺍﻟ ّﺗ ِ‬
‫ﻔﻛﻳﺭ‬
‫ﺍﻟﺑﺣﺙ ﻓﻳﻪ ﻋﻣّﺎ ﻳﺟﺩﺭ ﻓﻌﻠﻪ ﺇ ّﻧﻣﺎ‬ ‫ُ‬ ‫ﺍﻟﻣﺗﻌﻠّﻕ ﺑﺄﻥّ ﺍﻟﻣﻛﺎﻥ ﺍﻟّﺫﻱ ﻳﺟﺏ‬
‫ﻫﻭ ﺑﺎﻁ ُﻧﻧﺎ‪ .‬ﻻ ﻳﻛﻭﻥ ﺫﻟﻙ ﻋﻠﻰ ﻁﺭﻳﻘﺔ ﻛﺎﻧﻁﻳّﺔ ﻣﻥ ﺧﻼﻝ ﺃَ ْﻣ ٍﺭ ﻣّﺎ‬
‫ﻗﻁﻌﻲﱟ ‪ Impératif catégorique‬ﻳﻅ ّﻝ ﻏﻳﺭ ﻗﺎﺑﻝ ﻟﻠﺑﺭﻫﻧﺔ‬
‫ﺍﻟﻘﺎﻧﻭﻥ ﺍﻷﺧﻼﻗﻲﱠ ﺍﻟﻛﻭﻧﻲﱠ ‪ ،-‬ﻭﻟﻛﻥّ‬ ‫َ‬ ‫ﻋﻠﻳﻪ ‪ُ -‬‬
‫ﺣﻳﺙ ُﻳ ْﻣﻠِﻲ ﻋﻠﻲّ َﻭﻋْ ِﻳﻲ‬
‫ﺑﺗﻣﻳﻳﺯ ﻣﺎ ﻫ َُﻭ‬
‫ِ‬ ‫ّﻥ‪ ،‬ﺗﺳﻣ ُﺢ ﻟﻪ‬ ‫ﻣﻼﺣﻅﺔ ﺍﻟﻣﺭء ﻟﻧﻔﺳﻪ ﺑﻧﻔﺳﻪ ِﺑﺗﻣﻌ ٍ‬
‫ﺣﺳﻥٌ ﻭﻣﺎ ﻫﻭ ﺳﻲّ ٌء ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻳﻧﺎ‪ ،‬ﻭﻣﻥ ﺛﻣّﺔ ﺑﺎ ّﺗ ِ‬
‫ﺑﺎﻉ ﺳِ ﻳﺭ ٍﺓ َﻋﺎﺩِﻟ ٍﺔ‬
‫ُﻧﻅﻣﻬﺎ‬ ‫‪ Juste‬ﻻ ُﻳ ْﻣ ِﻛ ُﻧﻬﺎ ﺍﻹﺿﺭﺍ ُﺭ ﺑﺎﻵﺧﺭﻳﻥ ﻟﻛﻭﻧﻬﺎ ﺳﻳﺭ ًﺓ ﻳ ّ‬
‫ﺍﻟﺣﺳﻥ ﻭﺍﻟﺳﻲّ ِء‪ ،‬ﺗﻠﻙ ﺍﻹﻳﺗﻳﻘﺎ‬ ‫ِ‬ ‫ﺍﻟﻌﻘ ُﻝ‪ .‬ﻭﺑﺫﻟﻙ ُﺗ َﻌﻭﱢ ﺽُ ﺇﻳﺗﻳﻘﺎ‬
‫‪١٩٣‬‬
 ‫ﺃﺧﻼﻕ ﺍﻟﺧﻳ ِْﺭ ﻭﺍﻟﺷﺭﱢ ﺍﻟﻣﺗﻌﺎﻟﻳ ِﺔ ّ‬
‫ﻭﺍﻟﻼﻋﻘﻼﻧ ّﻳ ِﺔ‪.‬‬ ‫َ‬ ‫ﺍﻟﻣﺣﺎﻳﺛﺔ ﻭﺍﻟﻌﻘﻼﻧﻳّﺔ‪،‬‬
‫ﺟﺭﻯ‬ ‫ً‬
‫ﺭﺫﻳﻠﺔ ﻣﺛﻠﻣﺎ َ‬ ‫ﺎﻝ ﺳﻠﺑﻲﱟ ﻣّﺎ ﻟﻛﻭﻧﻪ‬‫ﻓﻠﻥ ﻳﺗ ّﻡ ﻋﻧﺩﻫﺎ ﺍﻟﺗﺷﻬﻳﺭ ﺑﺎﻧ ِﻔ َﻌ ٍ‬
‫ﺍﻟﻼﻫﻭﺕ ﺍﻟﻣﺳﻳﺣﻲّ ﺃﻭ ﻓﻲ ﺍﻷﺧﻼﻕ ﺍﻟﻛﻼﺳﻳﻛﻳّﺔ‪،‬‬ ‫ﻋﻠﻳﻪ ﺍﻷﻣ ُﺭ ﻓﻲ ّ‬
‫ﻭﻟﻛﻥ ﺑﺎﻋﺗﺑﺎﺭﻩ ُﺳ ًّﻣﺎ ﻭﻋُﺑﻭﺩﻳ ًّﺔ‪ .‬ﺗﻛﻣﻥ ﺍﻹﻳﺗﻳﻘﺎ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﻓﻲ‬
‫ﺍﻟﻣﺭﻭﺭ ﻣﻥ ﺍﻟﻌﺟﺯ ﺇﻟﻰ ﺍﻟﻘﺩﺭﺓ ﻭﻣﻥ ﺍﻟﺣﺯﻥ ﺇﻟﻰ ﺍﻟﻐﺑﻁﺔ ﻭﻣﻥ‬
‫ﺍﻟﻌﺑﻭﺩﻳّﺔ ﺇﻟﻰ ﺍﻟﺣ ّﺭﻳّﺔ‪.‬‬

‫ﻧﺭﻯ ﻫﻧﺎ ﻣﺭّﺓ ﺃﺧﺭﻯ ﻛﻳﻑ ﺃﻥّ ﺳﺅﺍﻝ ﺍﻟﺣﺭّﻳﺔ ﻫﻭ ﻓﻲ ﺻﻣﻳﻡ‬

‫ﺍﻟﻬﺩﻑ‬
‫َ‬ ‫ﺍﻟﻣﺷﺭﻭﻉ ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ ‪ .‬ﻭﻣﺛﻠﻣﺎ ﻛﺎﻧﺕ ﺣﺭّﻳﺔ ﺍﻟﺗﻔﻛﻳﺭ ﻫﻲ‬
‫ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ ،‬ﻓﺈﻥّ ﺍﻟﺣﺭّﻳﺔ‬ ‫ﺍﻟﺣﻘﻳﻘﻲﱠ ﻣﻥ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ّ‬
‫ﺍﻟﺑﺎﻁﻧﻳّﺔ ﻫﻲ ﺍﻟﻐﺎﻳ ُﺔ ﺍﻷﺧﻳﺭﺓ ﺍﻟﻣﺑﺣﻭﺙ ﻋﻧﻬﺎ ﻣﻥ ﺧﻼﻝ ﻛﺗﺎﺏ‬
‫ﺍﻹﻳﺗﻳﻘﺎ‪ .‬ﻏﻳﺭ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻭﺫﻟﻙ ﻫﻭ ﻣﺎ ﻳﺷ ّﻛﻝ ﺍﻟﺻّﻌﻭﺑﺔ‬
‫ﻓﻛﺭﻩ‪ ،‬ﻳُﻘ ّﺭ ﺑﺄﻥّ ﻛ ّﻝ ﺷﻲ ٍء ﻣُﺣ ّﺩ ٌﺩ ﻭﺃ ّﻧﻪ ﻻ ﻭﺟﻭﺩ ﻟﺣﺭّﻳﺔ‬‫ﺍﻷﻛﺑﺭ ﻓﻲ ِ‬
‫ﱠﻥ ﺍﻵﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﻔﺎﺭﻗ ِﺔ ِﻭﻟ َﻧ َﺭ ﺃﺧﻳﺭﺍ ﻛﻳﻑ‬ ‫ﺍﻻﺧﺗﻳﺎﺭ‪َ .‬ﻓ ْﻠ َﻧ َﺗ َﻣﻌ ِ‬
‫ﺍﻹﻧﺳﺎﻥ ﺍﻟّﺫﻱ ﻳﺳﻣّﻳﻪ »ﺍﻟﺑﻬﺟﺔ«‪..‬‬
‫ِ‬ ‫ﺧﻼﺹ‬
‫َ‬ ‫ﻳﺗﺻﻭّ ﺭ »ﺳﺑﻳﻧﻭﺯﺍ«‬

‫� ) ‪« Nous appelons bon ce que nous (172‬‬

‫» ‪désirons‬‬

‫‪١٩٤‬‬
‫)‪ (173‬ﺃ ّﻛﺩﻧﺎ ﺃﻋﻼﻩ ﻋﻠﻰ ﺃﻥّ ﺍﻟﺳﺑﻳﻧﻭﺯﻳﺔ ﻻ ُﺗﻔ َﻬ ُﻡ ﺧﺎﺭﺝ ﺇﻁﺎﺭ‬
‫ﺍﻟﻣﺭﺟﻌﻳّﺔ ﺍﻟ ّﻧﺳﺑﻳّﺔ ﺍﻟﻐﺎﻟﻳﻠﻳّﺔ‪ .‬ﻫﺎﻣﺵ ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺍﻟﺟﺯء‬
‫ﺍﻷﻭّ ﻝ )ﺍﻟﻣﺗﺭﺟﻡ(‪.‬‬

‫� )‪.Éthique, IV, 8, démonstration, p. 497(174‬‬

‫‪.e, IV, 37, scolie 2‬‬

‫� )‪.Ibid., IV, 68, proposition (176‬‬

‫� )‪.Ibid., IV, propositions 34 et 35 (177‬‬

‫)‪.Ibid., IV, 35, corollaire 2 (178‬‬

‫)‪(179‬ﺍﻟ ّﺗﺄﻛﻳﺩ ﻣﻥ ﺍﻟﻣﺗﺭﺟﻡ‬

‫� )‪.Ibid., IV, 24, démonstration, p. 509 (180‬‬

‫‪١٩٥‬‬
 ‫(ﺍﻟ ّﺗﺄﻛﻳﺩ ﻣﻥ ﺍﻟﻣﺗﺭﺟﻡ‬181)

Lettre à Franz Overbeck, Sils-Maria, 30 (182) �

.juillet 1881

Nietzsche, Généalogie de la morale, (183 ) �

.1ère dissertation, 17

Éthique, IV, préface, in Œuvres, op. cit., (184) �

.p. 487

.Ibid., p. 488 (185) �

Lettre 19 du 5 février 1665, in Œuvres, (186) �

.op. cit., p. 625

١٩٦
 ‫ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺑﻊ‬
‫ﺍﻟﺣﺭّﻳ ُﺔ ﻭﺍﻟﺣُﺏﱡ ﻭﺍﻷﺯ ُﻝ‬

‫»ﺇ ّﻧﻧﺎ َﻧ ْﺷ ُﻌ ُﺭ ﺑﺄﺯﻟﻳّﺗ َﻧﺎ ﻭﻧﺗﺣﻘّ ُﻕ ﻣِﻥ َﺫﻟﻙ«)‪(187‬‬

‫ﺗﺭﺗﻛﺯ ﻣﺳﺎﻟﺔ ﺍﻟﺣﺭّﻳﺔ ﻟﺩﻯ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﻣﻔﺎﺭﻗﺔ ﻅﺎﻫﺭﺓ‪:‬‬
‫ﺇ ّﻧﻬﺎ ﺗﺗﺧﻠّﻝ ﻋﻣﻠَﻪ ﺑﺄﻛﻣﻠِﻪ ﺭﻏﻡ ﻛﻭﻥ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﻣ َُﺅﺳﱠﺳﺎ َ ﻋﻠﻰ‬
‫ﻣﻔﻬﻭﻡ ﺍﻟﺣﺗﻣ ّﻳ ِﺔ ﺍﻟﻛﻭﻧﻳّﺔ ﻭﻳﺑﺩﻭ ﻅﺎﻫﺭﻳّﺎ ﺃ ّﻧﻪ ﻳُﻠﻐﻲ ﺍﻟﺣﺭّﻳ َﺔ‪ .‬ﻓﻲ‬
‫ﻣﻁﻠﻊ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻭﺑﻌﺩ ﺗﻌﺭﻳﻑ ﷲ ﺑﺎﻋﺗﺑﺎﺭﻩ ﺍﻟﺟﻭﻫﺭ ﺍﻟﻭﺣﻳﺩ‪،‬‬
‫ُﺣﺎﻳﺛﺔ ﻟﻛ ﱢﻝ‬‫ﻳﻘ ّﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺄﻥّ ﷲ ﻫﻭ » ﺍﻟﻌﻠّﺔ ﺍﻟﻣ ِ‬
‫ﺍﻷﺷﻳﺎ ِء«)‪ .(188‬ﻭﺃﻥّ » ﻛ ّﻝ ﺍﻷﺷﻳﺎء ﺗ ّﻡ ﺗﺣﺩﻳﺩﻫﺎ ﻣُﺳْ ﺑ ًﻘﺎ‬
‫ﺍﻟﻁﺑﻳﻌ َﺔ ﻫﻲ‬ ‫)‪ِ (prédéterminées‬ﻣﻥْ ِﻗ َﺑ ِﻝ ﷲ«)‪ .(189‬ﺇﻥّ ّ‬
‫ﺗﺟ ﱟﻝ ﻟﻬﺫﻩ ﺍﻟﺳّﺑﺑﻳﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﻛ ّﻝ ﺷﻲ ٍء ﻓﻲ ﺍﻟﻌﺎﻟﻡ ﻣ َُﺣ ّﺩ ٌﺩ ﺑﺄﺳﺑﺎﺏ‬
‫ﺑﺩﻭﺭﻩ َﻧﺗﺎﺋ ٌﺞ ﻳُﺣﺩ ُِﺛ َﻬﺎ‪ .‬ﺇﻥّ َﺗﺳﻠ ُﺳ َﻝ ﺍﻷﺳﺑﺎﺏ ﻭﺍﻟ ّﻧﺗﺎﺋﺞ‬
‫ِ‬ ‫ﺷﻲ ُء ﻟﻪ‬ ‫ﻭﻫﺫﺍ ﺍﻟ ّ‬
‫ﻫﺫﺍ ‪ -‬ﺍﻟّﺫﻱ ﻻ َﻳﻣُﺭﱡ ﻣﻥ ﺩﻭﻥ ﺗﺫﻛﻳﺭﻧﺎ ﺑﺎﻟﻣﻔﻬﻭﻡ ﺍﻟﻬﻧﺩﻱّ ﻭﺍﻟﺑﻭﺫﻱّ‬
‫ﻟـ»ﺍﻟﻛﺎﺭﻣﺎﻥ«‪ ،Karman‬ﺃﻱ ﻗﺎﻧﻭﻥ ﺍﻟﺳّﺑﺑﻳّﺔ ﺍﻟﻛﻭﻧﻳّﺔ‪ -‬ﻳﻧﻁﺑﻕ‬
‫ﻋﻠﻰ ﻛ ّﻝ ﺷﻲ ٍء ﺑﻣﺎ ﻓﻲ ﺫﻟﻙ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﺍﻹﻧﺳﺎﻧﻳّﺔ ﺍﻟّﺗﻲ ﻏﺎﻟﺑﺎ ﻣﺎ‬
‫ﻣﺟﻬﻭﻟﺔ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟ ْﻳ َﻧﺎ‪ .‬ﻭﻟﻛﻥ ﻳﺟﺏ ﺃﻥ ُﻧﺩﻗّ َﻕ ﺍﻟﻘﻭﻝ‬ ‫ً‬ ‫ﺗﻛﻭﻥ ﺃﺳﺑﺎﺑﻬﺎ‬
‫ﺑﺄﻥّ ﻫﺫﻩ ﺍﻟﺣﺗﻣﻳّﺔ ﻟﻳﺳﺕ ﺩﻳﻧﻳ ًّﺔ ﻓﻲ ﺷﻲ ٍء‪ :‬ﺇ ّﻧﻬﺎ ﻻ ﺗﻌ ّﺑ ُﺭ ﻋﻥ ﺟﺑﺭﻳّﺔ‬
‫‪ Fatalité‬ﺃﻭ ﻋﻥ ﻣﺻﻳﺭ ﻣﺣﺗﻭﻡ‪ .‬ﻻ ﺗﻭﺟﺩ ﺇﺭﺍﺩﺓ ﺇﻟﻬﻳّﺔ ﺧﺎﺭﻗﺔ‬
‫ﻣﺛ ُﻝ ﻣﺻﺩﺭً ﺍ ﻟﺗﻠﻙ ﺍﻟﺣﺗﻣﻳّﺔ ﻭﻳُﻣﻛﻧﻧﺎ ﺍﻟﺗﻔﻛﻳ ُﺭ ﻓﻲ ﺇﺛﻧﺎﺋﻬﺎ ﻋﺑﺭ‬ ‫ُﺗ ﱢ‬
‫ﺻﻠﻭﺍﺗِﻧﺎ‪ .‬ﺇ ّﻧﻬﺎ ﺑﺑﺳﺎﻁﺔ ﻭﺑﺻﻭﺭﺓ ﻣﻳﻛﺎﻧﻳﻛﻳّﺔ‪ ،‬ﺗﻘﺭﻳﺑًﺎ‪ُ ،‬ﺗ َﻣ ّﺛ ُﻝ ﺍﻧﺗﺷﺎﺭً ﺍ‬
‫ﻟﺳﺑﺑﻳّﺔ ﺃﻭﻟﻰ ﻓﻲ ﻣﺟﻣﻭﻉ ﺍﻟﻛﻭﻥ‪ .‬ﻓﺎﻟﻛﺎﺋﻥُ ﺍﻟﺑﺷﺭﻱّ ﻣُﻠ ًﻘﻰ ﺑ ِﻪ ﻓﻲ‬
‫ﺿ ّﻡ ﻫﺫﺍ ﺍﻟ ّﺗﺳﻠﺳﻝ ﺍﻟﺿّﺧﻡ ﻟﻸﺳﺑﺎﺏ ﻭﺍﻟ ّﻧﺗﺎﺋﺞ ﻭﺳﻳﻛﻭﻥ ﻣُﺣ ّﺩ ًﺩﺍ‬ ‫ِﺧ َ‬
‫‪١٩٧‬‬
 ‫ﻛﻠّﻳﺎ ﺑﻪ ﻭﻣﺷﺎﺭ ًﻛﺎ ﻓﻳﻪ ﻓﻲ ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ‪ ،‬ﺫﻟﻙ ﺃ ّﻧﻪ ﺳﻳُﺣﺩ ُ‬
‫ِﺙ ِﺑﺩ َْﻭ ِﺭ ِﻩ‬
‫َﻧ َﺗﺎﺋ َﺞ ﺑﻭﺍﺳﻁ ِﺔ ﺃﻓﻌﺎﻟِﻪ‪ .‬ﻭﻫﻧﺎ ﻳ ُْﻁ َﺭ ُﺡ ﺍﻟﺳّﺅﺍ ُﻝ‪ :‬ﻛﻳﻑ ﻳﻣﻛﻧﻧﺎ ﺃﻥ ُﻧ َﻭﻟﱢ َﺩ‬
‫ﺏ ﻫﺫﻩ ﺍﻟﺣﺗﻣﻳّﺔ ﺍﻟﻛﻭﻧﻳّﺔ؟‬ ‫ّﻳﺔ ﻓﺭﺩﻳ ًّﺔ ﻓﻲ َﻗ ْﻠ ِ‬
‫ﺣﺭ ً‬

‫ﻗﺑﻝ ﺃﻥ ُﻳ َﻔﺳ َﱢﺭ »ﺳﺑﻳﻧﻭﺯﺍ« ﻣﺎ ﻳُﻣﻛﻥ ﺃﻥْ ُﺗ َﻣ ّﺛﻠَ ُﻪ ﺍﻟﺣﺭّﻳ ُﺔ‪ُ ،‬ﻳ َﺑﺎ ِﺩ ُﺭ ﺇﻟﻰ‬
‫ﻻ ْﺧﺗِﻳﺎﺭ ‪.le libre arbitre‬‬ ‫َﺷﺭْ ِﺡ َﻣﺎ َﻻ َﺗ ُﻛﻭ ُﻧ ُﻪ‪ :‬ﺃﻱ ﺣﺭّﻳ ُﺔ ﺍ ِ‬
‫ﺍﻟﻼﻫﻭﺗﻳّﻳﻥ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪،‬‬ ‫ﻓـ»ﺩﻳﻛﺎﺭﺕ« ﻳُﻘﺭّ‪ُ ،‬ﻣ ّﺗ ِﺑﻌًﺎ ﻓﻲ ﺫﻟﻙ َﻧ ْﻬ َﺞ ّ‬
‫ﻻﺧﺗﻳﺎﺭ‪،‬‬ ‫ﺍﻟﻣﺧﻠﻭﻕ ﺍﻟﻭﺣﻳﺩ ﺍﻟّﺫﻱ ﻳﺗﻣ ّﺗﻊ ﺑﺣﺭّﻳﺔ ﺍ ِ‬ ‫ُ‬ ‫ﺍﻹﻧﺳﺎﻥ ﻫﻭ‬
‫َ‬ ‫ﺑﺄﻥّ‬
‫ﺃﻱ ﺑﺈﺭﺍﺩ ٍﺓ ﻏﻳﺭ ﻣﺣ ّﺩﺩﺓ ‪ُ volonté indéterminée‬ﺗﺗﻳﺢ ﻟﻪ‬
‫ﺕ ﻻ ُﺗ َﺣ ّﺩ ُﺩﻫﺎ ﺍﻧﻔﻌﺎﻻﺕ ﻣّﺎ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻻ ُﺗﺣ ّﺩﺩﻫﺎ‬ ‫ﺍﻟﻘﻳﺎ َﻡ ﺑﺎﺧﺗﻳﺎﺭﺍ ٍ‬
‫ﺭﻏﺑﺎﺕ‪ .‬ﺃﻣّﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﺈ ّﻧﻪ ﻻ ﻳﺅﻣﻥ ﺑﺷﻲء ﻣﻥ ﺫﻟﻙ‪ .‬ﻓﻬﻭ ﻳُﻘ ّﺭ‬ ‫ٌ‬
‫ﻣﺛﻠﻣﺎ ﺭﺃﻳﻧﺎ ﺃﻥّ » ﺍﻹﻧﺳﺎﻥ ﻟﻳﺱ ﺇﻣﺑﺭﺍﻁﻭﺭﻳّﺔ ﺩﺍﺧﻝ ﺃﺧﺭﻯ«‪ ،‬ﻭﺃ ّﻧﻪ‬
‫ﻓﻛﺭﻩ ﻭﻣﻥ ﺟﻬﺔ َﺟﺳﺩِﻩ ﻓﻲ‬ ‫ﻟﻘﺎﻧﻭﻥ ﺍﻟﺳّﺑﺑﻳﺔ ﻧﻔﺳﻪ ‪ -‬ﻣﻥ ﺟﻬﺔ ِ‬ ‫ِ‬ ‫َﻳﺧﺿﻊ‬
‫ﻛﺎﺋﻥ ﺣﻲّ ‪.‬‬ ‫ٍ‬ ‫ﺍﻟﻭﻗﺕ َﻧ ْﻔﺳِ ِﻪ‪َ -‬ﻣ َﺛﻠُ ُﻪ ﻓﻲ ﺫﻟﻙ َﻛ َﻣ َﺛ ِﻝ ﻛ ّﻝ ﺷﻲ ٍء ﻭﻛ ﱢﻝ‬
‫ﻭﻫﻡ‪ » :‬ﻳﻅﻥّ ﺍﻟﺑﺷ ُﺭ ﺃ ّﻧﻬﻡ ﺃﺣﺭﺍ ٌﺭ‬ ‫ٍ‬ ‫ﺍﻻﺧﺗﻳﺎﺭ ﺳﻭﻯ‬ ‫ِ‬ ‫ﻟﻳﺳﺕ ُﺣﺭّﻳ ُﺔ‬
‫ُﻭﻥ ﺑﻣﺎ ﻳُﺭﻳﺩﻭﻧﻪ ﻭﺑﻣﺎ َﻳﺭﻏﺑﻭﻥ ﻓﻳﻪ ﻭ َﻳ ْﺷ َﺗﻬُﻭﻧﻪ ﻭﻟﻛ ّﻧﻬﻡ ﻻ‬ ‫ﻷ ّﻧﻬﻡ ﻭﺍﻋ َ‬
‫ﺑﻭﻥ‬‫ﻳُﻔ ّﻛﺭﻭﻥ ﺣ ّﺗﻰ ﻓﻲ ﺍﻟﺣُﻠﻡ ﻓﻲ ﺍﻷﺳﺑﺎﺏ ﺍﻟّﺗﻲ َﺗﺟْ ﻌﻠﻬُﻡ َﻳﺭْ َﻏ َ‬
‫ﻭﻳُﺭﻳﺩﻭﻥ ﻟِ َﻛﻭﻧِﻬﻡ َﻳﺟْ َﻬﻠﻭ َﻧﻬﺎ«)‪ .(190‬ﻓﺑﻣﺎ ﺃ ّﻧﻧﺎ ﻻ ﻧﻣﺗﻠﻙ ﺃﻱّ َﻭﻋْ ﻲٍ‬
‫ﻅﻥّ ﺃ ّﻧﻧﺎ ﺃﺣﺭﺍ ٌﺭ‪ .‬ﻭﺑﻣﺟﺭّﺩ ﺃﻥ‬ ‫ﻙ ﺃ ْﻓ َﻌﺎﻟَ َﻧﺎ ﻓﺈ ّﻧﻧﺎ َﻧ ُ‬ ‫ﺑﺎﻷﺳﺑﺎﺏ ﺍﻟّﺗﻲ ُﺗﺣ ّﺭ ُ‬
‫ُﻧﺑﺎﺩ َِﺭ ﺇﻟﻰ ﻣﻼﺣﻅ ِﺔ ﺃﻧﻔُﺳِ ﻧﺎ ِﺑﺗﻣﻌﱡﻥ‪ ،‬ﻓﺈ ّﻧﻧﺎ َﺳ َﻧﻌِﻲ ﺑﺄﻥّ ﺍﺧﺗﻳﺎﺭﺍ َﺗﻧﺎ‬
‫ﻭﺭﻏﺑﺎﺗِﻧﺎ ﺍﻟّﺗﻲ ﻧﻌﺗﻘ ُﺩ ﺑﺄ ّﻧﻬﺎ ﺣ ّﺭﺓٌ ﻫﻲ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ﻣ َُﺣ ّﺩﺩﺓٌ ﺑﻛ ّﻝ‬
‫ﻧﻔﺱ ﺍﻷﻋﻣﺎﻕ‬ ‫ِ‬ ‫ﺃﺻﻧﺎﻑ ﺍﻷﺳﺑﺎﺏ‪ .‬ﻟﻥ ﻳُﺻﺭﱢ ﺡ ﻋﻠ ُﻡ‬
‫‪ psychologie des profondeurs‬ﺑﺷﻲء ﻋﺩﺍ ﺫﻟﻙ‪ :‬ﺇﻥّ‬
‫‪١٩٨‬‬
‫ﻭﻋﻳﻧﺎ‪ .‬ﻓﻬﻝ ﻧﺣﻥ‬ ‫ِ‬ ‫ُﺗﻭﺍﺭ َﻳ ٌﺔ ﻋﻥ‬
‫ﺭﻏﺑﺎﺗﻧﺎ ﻭﺃﻓﻌﺎﻟﻧﺎ ُﺗﺣﺭّﻛﻬﺎ ﺃﺳﺑﺎﺏ ﻣ ِ‬
‫ﻭﺍﺭ َﻳﺔ ﻋ ّﻧﺎ؟‬
‫ﺏ ُﻣ َﺗ ِ‬‫ﺑﻔﻌﻝ ﺃﺳﺑﺎ ٍ‬
‫ِ‬ ‫ُﺟﺑﺭﻭﻥ ﺭﻏﻡ ﺫﻟﻙ ﻋﻠﻰ ّﺃﻻ َﻧ ْﻔﻌ َﻝ ّﺇﻻ‬
‫َ‬ ‫ﻣ‬
‫ﻛﻼ‪ ،‬ﻳﺟﻳﺏ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻓﺎﻟﺣﺭّﻳ ُﺔ ﻣﻭﺟﻭﺩﺓٌ ﻭﻟﻛﻥ ﻳﺟﺏ ﺍﻟ ّﺗﻔﻛﻳﺭ‬ ‫ّ‬
‫ْﻕ‪.‬‬
‫ﻓﻳﻬﺎ ﺑ ُﻌﻣ ٍ‬

‫ﻟﺫﻟﻙ ﻳﺷﺗﻐﻝ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﻣﺭﺣﻠﺗﻳْﻥ‪ :‬ﻳُﻘ ّﺭ ﻓﻲ ﺍﻷﻭﻟﻰ » ﺑﺄﻥّ‬

‫ﺷﻲ َء ﺍﻟّﺫﻱ ﻳُﻌْ ﺗ َﺑﺭ ﺣ ًّﺭﺍ ﻫﻭ ﻓﻘﻁ ﺫﻟﻙ ﺍﻟّﺫﻱ ﻳﻭﺟﺩ ﺑﻣﻭﺟﺏ‬ ‫ﺍﻟ ّ‬
‫ﺿﺭﻭﺭﺓ ﻁﺑﻳﻌﺗِﻪ ﻭﻳﻛﻭﻥ ﺗﺣﺩﻳ ُﺩ ﻓﻌﻠِﻪ ﺑﺫﺍﺗﻪ ﻓﻘﻁ«)‪ .(191‬ﻭﺑﻧﺎء‬
‫ﻋﻠﻰ ﺫﻟﻙ ﻓﺈﻥّ » ﷲ َﻭﺣْ َﺩﻩُ ﻋِ ﻠّ ٌﺔ ﺣ ّﺭﺓٌ«)‪ ،(192‬ﺃﻱ ﺃ ّﻧﻪ ﻣُﺳﺗﻘ ﱞﻝ‬
‫ﺗﻣﺎﻣًﺎ ﻭﻻ ﻳﺗﻌﺭّﺽ ﻟ َﻘﻬ ِْﺭ ﺃ ّﻳ ِﺔ ﻋﻠّ ٍﺔ ] ﺃﺧﺭﻯ[‪ .‬ﻭﻓﻲ ﻣﺭﺣﻠ ٍﺔ ﺛﺎﻧﻳ ٍﺔ ﻳُﻘ ّﺭ‬
‫ﺍﻹﻧﺳﺎﻥ ﺃﻳﺿًﺎ ﻳﻛﻭﻥُ ﺣ ًّﺭﺍ ﺑﻘﺩﺭ ﻣﺎ ﻳﻔﻌﻝ ﺑﻣﻭﺟﺏ‬ ‫َ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥّ‬
‫ﻁﺑﻳﻌﺗﻪ ﺍﻟﺧﺎﺻّﺔ‪ ،‬ﺃﻱ ﺑﻣﻭﺟﺏ »ﻣﺎﻫﻳّﺗﻪ ﺍﻟﻣﺗﻔﺭّﺩﺓ« » ‪essence‬‬
‫‪ «singulière‬ﻭﻟﻳﺱ ﻓﻘﻁ ﺗﺣﺕ ﺗﺄﺛﻳﺭ ﺍﻷﺳﺑﺎﺏ ﺍﻟﺧﺎﺭﺟﻳّﺔ‪.‬‬
‫ُﻁﺎﺑﻘﺔ‪ ،‬ﻓﺈ ّﻧﻧﺎ ﻧﻛﻭﻥ‬‫ً‬ ‫ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ ﻓﺈ ّﻧﻪ ﺑﻘﺩﺭ ﻣﺎ ﺗﻛﻭﻥ ﺃﻓﻛﺎﺭُﻧﺎ ﻣ‬
‫ﻭﺍﻋﻳﻥ ﺑﺄﺳﺑﺎﺏ ﺃﻓﻌﺎﻟِﻧﺎ ﻭﻧﻛﻭﻥ ﻗﺎﺩﺭﻳﻥ ﻋﻠﻰ ﺍﻟﻔﻌﻝ ﺑﻣﻭﺟﺏ‬
‫ﻳﻥ‪ .‬ﺃﻱ ﺃﻥّ ﺃﻓﻌﺎﻟَﻧﺎ ﺗﻛﻭﻥُ‬ ‫ﻁﺑﻳﻌﺗﻧﺎ ﺍﻟﺧﺎﺻّﺔ ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻧﻛﻭﻥ ﻣُﺳﺗﻘﻠّ َ‬
‫ُﺣ ّﺭ ًﺓ ﺑﻘﺩﺭ ﻣﺎ ﺗﺗﺄ ّﺗﻰ ﻣﻥ ﺍﻟﻣﺎﻫﻳّﺔ ﺍﻟﻔﺭﻳﺩﺓ ﻟﻭﺟﻭﺩﻧﺎ ] ﺍﻟﺧﺎﺹّ [ ﻭﻟﻳﺱ‬
‫ﻣﻥ ﺍﻷﺳﺑﺎﺏ ﺍﻟﺧﺎﺭﺟﻳّﺔ‪.‬‬

‫ﺍﻹﻧﺳﺎﻥ ﻳﺗﻣ ّﺗﻊ‬

‫َ‬ ‫ﻟﻘﺩ ﺃﺻﺑﺢ ﺫﻟﻙ ﻣﻣﻛﻧﺎ ﺑﻔﺿﻝ ﺍﻟﻌﻘﻝ » ﺃﻧﺎ ﺃﻗ ّﺭ ﺑﺄﻥّ‬
‫ﺍﻟﻌﻘﻝ‪ .‬ﺫﻟﻙ‬
‫ِ‬ ‫ﺑﻘﺩﺭ ﺃﻛﺑﺭ ﻣﻥ ﺍﻟﺣﺭّﻳﺔ ﺑﻘﺩﺭ ﻣﺎ ﻳﺿ ُﻊ ﻧﻔ َﺳ ُﻪ ﺗﺣﺕ ﻗﻳﺎﺩ ِﺓ‬
‫ٍ‬
‫ّ‬
‫ﻷﻥّ ﺳﻠﻭﻛﻪ ﻳﻛﻭﻥ ﺿﻣﻥ ﻫﺫﻩ ﺍﻟﺣﺩﻭﺩ ﺑﺎﻟﺫﺍﺕ ﻣﺣ ّﺩﺩﺍ ﺑﺄﺳﺑﺎﺏ ﻗﺎﺑﻠ ٍﺔ‬
‫‪١٩٩‬‬
‫ﻟﻠﻔﻬﻡ ﻓﻬﻣًﺎ ﺗﺎ ًّﻣﺎ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﻁﺑﻳﻌﺗﻪ ﻓﻘﻁ‪ ،‬ﺭﻏﻡ ﺃﻥ ﺗﺣﺩﻳ َﺩ‬
‫ﺳﻠﻭﻛِﻪ ﺑﻬﺫﻩ ﺍﻷﺳﺑﺎﺏ ﻳﻛﺗﺳﻲ ﺳِ ﻣ َﺔ ﺿﺭﻭﺭﻳّﺔ«)‪.(193‬‬
‫ﺩﻗﻳﻕ ﺟ ًّﺩﺍ‪َ :‬ﻧﺣْ ﻥُ ﺃﺣْ َﺭﺍ ٌﺭ ﻷ ّﻧﻧﺎ َﻧ ْﻔ َﻌ ُﻝ ِﺑﻔﺿْ ِﻝ‬
‫ٌ‬ ‫ﻣﺎ ﻳﻘﻭﻟﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺍﻟﻌﻘﻝ ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﻁﺑﻳﻌﺗﻧﺎ ﺍﻟﻔﺭﻳﺩﺓ‪ ،‬ﻭﻟﻳﺱ ﺗﺣﺕ ﺗﺄﺛﻳﺭ ﺍﻷﺳﺑﺎﺏ‬ ‫ِ‬
‫ﻳﻛﻭﻥ ﺳُﻠﻭ َﻛﻧﺎ ِﻧﺗﺎﺟً ﺎ ﻟﻠﺻّﺩﻓﺔ‪ ،‬ﺑﻝ‬ ‫َ‬ ‫ﺍﻟﺧﺎﺭﺟﻳّﺔ‪ّ ،‬ﺇﻻ ﺃ ّﻧﻪ ﺭﻏﻡ ﺫﻟﻙ ﻟَﻥْ‬
‫ﺻ ِﺔ‪ .‬ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﻓﺈﻥّ ﻣﻌﻧﻰ ﺃﻥ‬ ‫َﻧ ً‬
‫ﺗﻳﺟﺔ ﻟ َﺗﺣْ ﺩﻳ ِﺩ ﻁﺑﻳﻌﺗِﻧﺎ ﺍﻟﺧﺎ ّ‬
‫ﺑﺷﻛﻝ ﺗﺎﻡ ) ‪être‬‬ ‫ٍ‬ ‫ﻳﻛﻭﻥ ﺍﻟﻛﺎﺋﻥ ﺣ ًّﺭﺍ ﻫﻭ ﺃﻥ ﻳﻛﻭﻥ ﻫﻭ ﻧﻔﺳﻪ‬
‫ﻳﻛﻭﻥ ﺍﻟﻛﺎﺋﻥُ ﻫ َُﻭ ﻧﻔ َﺳﻪُ‪،‬‬ ‫َ‬ ‫‪ .(pleinement soi-même‬ﻭﻟﻛﻥ ﺃﻥ‬
‫ﺕ ﻁﺑﻳﻌﺗِﻪ ] ﺍﻟﺧﺎﺻّﺔ[‪ .‬ﻳﻅ ّﻝ ﺇﻧﺳﺎﻥٌ ﻣّﺎ‬ ‫ﻳﺏ ﻟﺗﺣﺩﻳﺩﺍ ِ‬ ‫ﻣﻌﻧﺎﻩُ ﺃﻥْ َﻳﺳْ ﺗ ِﺟ َ‬
‫ﺍﻝ‬‫ﻣ َُﺣ ّﺩ ًﺩﺍ ﺩﺍﺋﻣًﺎ ِﺑ َﻣﺎ ﻫ َُﻭ ﻓﻲ ﻁﺑﻳﻌﺗِﻪ ﺍﻟﻔﺭﻳﺩ ِﺓ ﺍﻟّﺗﻲ ﻫﻲ ﺣﺎ ٌﻝ ِﻣﻥْ ﺃَﺣْ َﻭ ِ‬
‫ﻟﻠﻔﻛﺭ ﻭﺍﻻﻣﺗﺩﺍ ِﺩ‪ .‬ﻭﻓﻲ ﺫﻟﻙ ﻟﻥ ﻧﻛﻭﻥ ﺃﺑﺩﺍ‬ ‫ِ‬ ‫ﺕ ﺍﻹﻟﻬﻳّﺔ‬ ‫ﺍﻟ َﻣﺣْ ﻣ َ‬
‫ُﻭﻻ ِ‬
‫ﺃﺣﺭﺍﺭً ﺍ ﻓﻲ ﺃﻥ ﻧﻛﻭﻥ ﺃﺷﻳﺎ َء ﺃُﺧﺭﻯ ﻋﺩﺍ ﻣﺎ َﻧ ُﻛﻭ ُﻧ ُﻪ ﻓﻲ ﺇﻁﺎﺭ‬
‫ﻧﻛﻭﻥ ﺃﺣﺭﺍﺭً ﺍ ﻓﻲ ﺃﻥ‬ ‫َ‬ ‫ﻁﺑﻳﻌﺗﻧﺎ ﺍﻟﻌﻣﻳﻘﺔ ﻭﺍﻹﻟﻬﻳّﺔ‪ ،‬ﻭﻣﻥ ﺛﻣّﺔ ﻟﻥ‬
‫ﺏ ﻁﺑﻳﻌﺗِﻧﺎ ﺍﻟﻔﺭﻳﺩ ِﺓ‪ .‬ﻣﺛﺎﻝ‬ ‫ﻧ ْﻔﻌ َﻝ ﺷﻳﺋﺎ ﺁﺧﺭ ﻋﺩﺍ ﻣﺎ ُﻳ ْﻣ ِﻛ ُﻧ َﻧﺎ ﻓﻌﻠُﻪ ﺑﻣﻭﺟ ِ‬
‫ﺫﻟﻙ ﺃﻥ ﻳﻛﻭﻥ ﺃﺣﺩﻫﻡ ﺫﺍ ﻣﺯﺍﺝ َﻧﺷِ ﻁٍ ‪،tempérament actif‬‬
‫ﺑﻘﺩﺭ‬
‫ٍ‬ ‫ﻓﺈ ّﻧﻪ ﻳﻅ ّﻝ ﻛﺫﻟﻙ ﻁﻳﻠﺔ ﺣﻳﺎﺗﻪ‪ ،‬ﻭﻟﻛ ّﻧﻪ ﻳﺳﺗﻁﻳﻊ ﺃﻥ ﻳﻔﻌﻝ‬
‫ﺕ ﻣ َِﻥ ﺍﻹﻳﺟﺎﺑﻳّﺔ ﻭﻣ َِﻥ ﺍﻻﻧﺳﺟﺎﻡ ﻣﻊ ﻁﺑﻳﻌﺗﻪ ﺍﻟﻌﻣﻳﻘﺔ ﻭﻣ َِﻥ‬ ‫ﻣُﺗ َﻔ ِ‬
‫ﺎﻭ ٍ‬
‫ﺕ‬‫ﺍﻟﻔﺎﺋﺩﺓ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻵﺧﺭﻳﻥ‪ .‬ﻭﻫﻭ ﻣﺎ ﺳﻳﺟﻌﻠﻪ ﺣﺭّﺍ ﺑﺩﺭﺟﺎ ٍ‬
‫ﻣﺗﻔﺎﻭﺗﺔ‪ .‬ﻭﺑﺎﻟﻣﺛﻝ ﻓﺈﻥّ ﻓﺭ ًﺩﺍ ﻣّﺎ ﻳﻛﻭﻥ ﻓﻲ ﻣﻭﺍﺟﻬﺔ ﺻﻌﻭﺑ ٍﺔ ﻣّﺎ‬
‫ﺏ ﻣﺎ ﻳﻛﻭﻥ‬ ‫ﻣﺯﻋﺟﺔ‪ ،‬ﻳﻣﻛﻧﻪ ﺃﻥ َﻳ ُﺭ ﱠﺩ ﺍﻟﻔﻌ َﻝ ﺑﻁﺭﻳﻘ ٍﺔ َﺗ ْﺧﺗﻠِﻑُ ِﺑ َﺣ َﺳ ِ‬
‫ﺗﺄﺛﻳﺭ ﺍﻧﻔﻌﺎﻻﺗِﻪ ﺃﻭ ﺗﺣﺕ ﺗﺄﺛﻳﺭ ﻋﻘﻠﻪ‪ .‬ﻓﺈﺫﺍ ﺍﺳﺗﻁﺎﻉ ﺃﻥ‬ ‫ِ‬ ‫ﺕ‬ ‫َﺗﺣْ َ‬
‫ﻳُﺳ ْﻳﻁِ ﺭ ﻋﻠﻰ ﻣﺷﺎﻋﺭ ﺍﻟﺣﺯﻥ ﻓﻲ ﻧﻔﺳﻪ ﻭﻛﺫﻟﻙ ﻋﻠﻰ ﺍﻟﺧﻭﻑ ﺃﻭ‬
‫ﺍﻟﻐﺿﺏِ‪ ،‬ﻓﺈ ّﻧﻪ ﺳﻳﻛﻭﻥ ﺣ ًّﺭﺍ ﺃﻛﺛﺭ ﻣﻣّﺎ ﻟَ ْﻭ ﻟ ْﻡ ﻳﺳﺗﻁﻊْ ﺫﻟﻙ‪.‬‬

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 ‫ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﻳُﻌﻳﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﺻﻳﺎﻏ َﺔ ﺗﻌﺭﻳﻑ ﺍﻟﺣﺭّﻳﺔِ‪،‬‬
‫ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﺗﻌﻘّﻼ ﻟﻠﺿّﺭﻭﺭ ِﺓ ﻣﻥ ﺟﻬﺔ‪ ،‬ﻭﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﺗﺣ ّﺭﺭً ﺍ ﺑﺎﻟ ّﻧﻅﺭ‬
‫ﺇﻟﻰ ﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﺳﻠﺑﻳّﺔ ﻣﻥ ﺟﻬﺔ ﺃﺧﺭﻯ‪ .‬ﻭﺑﻬﺫﺍ ﻳﻛﻭﻥ ﺍﻟﺟﺎﻫ ُﻝ‬
‫ﻋﺑ ًﺩﺍ ﻻﻧﻔﻌﺎﻻﺗﻪ ﺍﻟﺳﻠﺑﻳّﺔ‪ ،‬ﻭﻳﺻﺑﺢ ﻓﻲ ﺍﻟ ّﻧﻬﺎﻳﺔ ﺑﺎﺋﺳﺎ ﻟﻛﻭﻧِﻪ ﻣﻘ ّﻳ ًﺩﺍ‬
‫ﺑﺎﻧﻔﻌﺎﻻﺗﻪ ﺍﻟّﺗﻲ ﻳﺟﻬﻝ ﺃﺳﺑﺎﺑﻬﺎ‪ ،‬ﻓﻲ ﺣﻳﻥ ﺃﻥّ ﺍﻟﺣﻛﻳﻡ ﺳﻳﻔﻌﻝ ﻣﺎ‬
‫ﻳﺄﻣﺭ ﺑﻪ ﺍﻟﻌﻘﻝ ﻓﻳﻛﻭﻥ ﺳﻌﻳﺩﺍ ﻷ ّﻧﻪ ﻣﺗﺣ ّﺭﺭ ﻣﻥ ﺧﺿﻭﻋﻪ ﻟﻠﺟﻬﻝ‬
‫ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﺳّﻠﺑﻳّﺔ‪ .‬ﺇﻥّ ﺍﻟﺣﺭّﻳﺔ ﺗﺗﻌﺎﺭﺽ ﻣﻊ ﺍﻹﺭﻏﺎﻡ‪ ،‬ﻭﻟﻛﻥ‬
‫ﻟﻳﺱ ﻣﻊ ﺍﻟﺿّﺭﻭﺭﺓ‪ .‬ﻭﻳﻛﻭﻥ ﺍﻟﻣﺭء ﺣﺭّﺍ ًﺇﺫﺍ ﺑﻘﺩﺭ ﻣﺎ ﻳﺗﻌﺭّﺽ‬
‫ﺑﺩﺭﺟﺔ ﺃﻗ ّﻝ ﻹﺭﻏﺎﻡ ﺍﻷﺳﺑﺎﺏ ﺍﻟﺧﺎﺭﺟﻳّﺔ ﻭﺑﻘﺩﺭ ﻣﺎ ﻳﻔﻬ ُﻡ ﺿﺭﻭﺭ َﺓ‬
‫ﺍﻟﻁﺑﻳﻌ ِﺔ ﺍﻟّﺗﻲ ُﺗ َﺣ ﱢﺩ ُﺩ َﻧﺎ‪ .‬ﻭﺑﻧﺎء ﻋﻠﻰ ﺫﻟﻙ ﻳُﺿﺎﻋﻑ ﺍﻟﺗﺣ ّﺭ ُﺭ‬ ‫ﻗﻭﺍﻧﻳﻥ ّ‬
‫ﻣﻥ ﺍﻟﻌﺑﻭﺩﻳﱢﺔ ﻏﺑﻁ َﺗﻧﺎ ﻭﻗﺩﺭ َﺗﻧﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻝ ﻛﻲ ﻳﻘﻭﺩَﻧﺎ‪ ،‬ﻣﺛﻠﻣﺎ‬
‫ُﻭﺭ ِﺓ ﻭ َﺗﺣﺭﱡ ٌﺭ‪:‬‬
‫ﺿﺭ َ‬ ‫ﺳﻧﺭﻯ‪ ،‬ﺇﻟﻰ ﺍﻟﻐﺑﻁﺔ ﺍﻟﻼﻣﺗﻧﺎﻫﻳﺔ ﻟﻠﺑﻬﺟﺔ‪َ .‬ﺗ َﻌ ﱡﻘ ٌﻝ ﻟﻠ ّ‬
‫ﻫﻛﺫﺍ ﻧﺳﺗﻁﻳﻊ ﻓﻬﻡ ﺇﻋﺎﺩﺓ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﺻﻳﺎﻏﺔ ﺗﻌﺭﻳﻑ‬
‫ﺍﻟﺣﺭّﻳﺔ)‪ ،(194‬ﻭﺃﻧﺎ ﻣُﻧﺩﻫﺵ ﻣﺭّﺓ ﺃﺧﺭﻯ ﻣﻥ ﻣﻼﺣﻅﺔ ﻣﺩﻯ‬
‫ّﺍﻥ ﺃﻳﺿﺎ‬ ‫ﺍﻻﻟﺗﻘﺎء ﺑﻳﻥ ﻫﺫﺍ ﺍﻟﺗﺻﻭّ ﺭ ﻭﺍﻟﻬﻧﺩﻭﺳﻳّﺔ ﻭﺍﻟﺑﻭﺫﻳّﺔ ﺍﻟّﻠﺗﻳﻥ ُﺗ ِﻘﺭ ِ‬
‫ﺑﺎﻟﺣﺗﻣ ّﻳ ِﺔ ﺍﻟﻛﻭﻧ ّﻳ ِﺔ ﻭﺇﻣﻛﺎﻧﻳّﺔ ﺑﻠﻭﻍ ﺍﻟﻐﺑﻁﺔ ﺍﻟﺗﺎﻣّﺔ ﻋﺑﺭ ﻣﻌﺭﻓﺔ ﺣﻘﻳﻘ ّﻳ ٍﺔ‬
‫ﺗﻛﻔﻝ ﺇﻣﻛﺎﻧﻳّﺔ ﺍﻟﺗﺣ ّﺭ ِﺭ )» ﻣﻭﻛﺷﺎ« ‪ Moksha‬ﺃﻭ » ﻧﻳﺭﻓﺎﻧﺎ«‬
‫‪.(Nirvana‬‬

‫ﻟﻛﻥّ ﺍﻟﻣﻌﺭﻓﺔ ﺍﻟﻌﻘﻼﻧﻳّﺔ ﺑﻘﺩﺭ ﻣﺎ ﺗﺟﻌﻠﻧﺎ ﺃﺣﺭﺍﺭً ﺍ‪ ،‬ﻓﺈ ّﻧﻬﺎ ﺗﻛﻭﻥ ﻏﻳﺭ‬
‫ﻛﺎﻓﻳ ٍﺔ ﺣ ّﺗﻰ ﺗﻘﻭﺩﻧﺎ ﺇﻟﻰ ﺍﻟﺳّﻌﺎﺩﺓ ﺍﻟﻘﺻﻭﻯ ﺍﻟّﺗﻲ ﻳﺳﻣّﻳﻬﺎ »ﺳﺑﻳﻧﻭﺯﺍ«‬
‫»ﺍﻟﺑﻬﺟﺔ«‪ .‬ﻭﻷﺟﻝ ﺫﻟﻙ ﻳﻭﺟﺩ ﺻﻧﻑ ﺛﺎﻟﺙ ﻣﻥ ﺍﻟﻣﻌﺭﻓﺔ‬
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‫ﺿﺭﻭﺭﻱّ ‪ :‬ﺇﻧﻪ ﺍﻟﻌﻠﻡ ﺍﻟﺣﺩﺳﻲّ ‪ .la science intuitive‬ﻟﻘﺩ ﺭﺃﻳﻧﺎ‬
‫ّﻧﻑ ﺍﻷﻭّ َﻝ ﻟﻠﻣﻌﺭﻓﺔ ﻭﻟﻛ ّﻧﻬﻣﺎ‬ ‫ُﻣﺛﻼﻥ ﺍﻟﺻ َ‬ ‫ﺃﻥّ ﺍﻟﺭّﺃﻱ ﻭﺍﻟﺧﻳﺎﻝ ﻳ ّ‬
‫ﺍﻟﺛﺎﻧﻲ َﻓﻣ َُﺅﺳﱠﺱٌ ﻋﻠﻰ ﺍﻟﻌﻘﻝ‬ ‫ُﻳ ْﺑ ِﻘ َﻳﺎ ِﻧ َﻧﺎ ﻓﻲ ﺍﻟﻌﺑﻭﺩﻳّﺔ‪ .‬ﺃﻣّﺎ ﺍﻟﺻّﻧﻑ ّ‬
‫ﺍﻟّﺫﻱ ﻳﺗﻳﺢ ﻟﻧﺎ ﻣﻌﺭﻓﺔ ﺃﻧﻔﺳِ ﻧﺎ ﻭﺗﻧﻅﻳﻡ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ‪ .‬ﻭﺍﻟﺻّﻧﻑ ﺍﻟﺛﺎﻟﺙ‬
‫ﺍﻟّﺫﻱ ﻻ ﻳﻣﻛﻧﻪ ﺃﻥ ﻳﻭﺟﺩ ّﺇﻻ ﻛﺎﻣﺗﺩﺍﺩ ﻟﻠﺻّﻧﻑ ﺍﻟﺛﺎﻧﻲ ﻫﻭ َ‬
‫ﺍﻟﺣ ْﺩﺱُ‬
‫ﺍﻟّﺫﻱ ﻳﻣﻛﻧﻧﺎ ﺑﻔﺿﻠﻪ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻼﻗﺔ ﺑﻳﻥ ﺷﻲ ٍء ﻣﺗﻧﺎ ٍﻩ ﻭﺷﻲ ٍء‬
‫ﻻﻣﺗﻧﺎﻩٍ‪ ،‬ﺑﻳﻥ ﺍﻟﻭﺟﻭﺩ ﺍﻟﺿّﺭﺑﻲّ ) ‪existence modale(195‬‬
‫ﻟﺟﺳﺩِﻧﺎ ﻭﺭﻭﺣِﻧﺎ ﻭﺍﻟﻭﺟﻭﺩ ﺍﻟﺧﺎﻟﺩ ﻟﻠﻣﺣﻣﻭﻻﺕ ﺍﻹﻟﻬﻳّﺔ‪ .‬ﻭﻫﺫﺍ ﻫﻭ‬
‫ﻁﺎﺑﻕ ﺑﻳﻥ ﻋﺎﻟﻣﻧﺎ‬ ‫ﺍﻟﺻﻧﻑ ﺍﻟّﺫﻱ ﻧﺳﺗﻁﻳﻊ ﺑﻭﺍﺳﻁﺗﻪ ﺇﺩﺭﺍﻙ ﺍﻟ ّﺗ ِ‬
‫ﺍﻟﻌﻘﻝ‪ ،‬ﻭﻣﺟﻣﻭﻉ ﺍﻟﻭﺟﻭﺩِ‪ ،‬ﺃﻱ ﺑﻳﻥ‬ ‫ِ‬ ‫ﱠ‬
‫ﺍﻟﻣﻧﻅﻡ ﺑﻭﺍﺳﻁﺔ‬ ‫ﺍﻟﺑﺎﻁﻧﻲّ ‪،‬‬
‫ﻋﺎﻟﻣﻧﺎ ﺍﻟﺑﺎﻁﻧﻲّ ﻭﺍﻟﻌﺎﻟَﻡ ﺑﺄﻛ َﻣﻠِﻪِ‪ ،‬ﺃﻱ ﺑﻳﻧﻧﺎ ﻭﺑﻳﻥ ﷲ‪َ .‬ﻳ ْﻛﻔﻝ ﻫﺫﺍ‬
‫ﺍﻹﺩﺭﺍﻙ ﺃﻋﻅﻡ َﻗ ْﺩ ٍﺭ ﻣﻥ ﺍﻟﺳّﻌﺎﺩﺓ‪ ،‬ﺃﻱ ﺍﻟﻐﺑﻁﺔ ﺍﻷﻛﺛﺭ ﻛ َﻣ ًﺎﻻ‪ ،‬ﻷ ّﻧﻪ‬
‫ﺍﻟﻛﻭﻥ ﺑﺄﻛﻣ ِﻠ ِﻪ‪ :‬ﻓـ»ﺑﻘﺩﺭ ﻣﺎ ﻧﺳﺗﻁﻳﻊ ﺍﻣﺗﻼﻙ‬ ‫ِ‬ ‫ﺗﻧﺎﻏﻡ ﻣﻊ‬
‫ٍ‬ ‫ﻳﺟﻌﻠُﻧﺎ ﻓﻲ‬
‫ﻫﺫﺍ ﺍﻟﺻّﻧﻑ ﻣﻥ ﺍﻟﻣﻌﺭﻓﺔ‪ ،‬ﻧﻛﻭﻥ ﻭﺍﻋﻳﻥ ﺑﺄﻧﻔﺳﻧﺎ ﺎہﻠﻟ‪ ،‬ﻭﻧﻛﻭﻥ‬
‫ﻣﻛﺗﻣﻠﻳﻥ ﻭﺳﻌﺩﺍ َء«)‪ .(196‬ﻭﻻ ﻳﺗﺭ ّﺩﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺍﻹﻗﺭﺍﺭ‬
‫ﺑﺄﻥّ ﺍﻟﻣﻌﺭﻓ َﺔ ﺍﻟﺣﺩﺳ ّﻳ َﺔ ﺗﺟﻌﻠﻧﺎ ﻧﻧﻅﺭ ﺇﻟﻰ ﻛ ّﻝ ﺷﻲء ﺑﻁﺭﻳﻘﺔ ﺟﺩﻳﺩﺓ‬
‫ﺟﺫﺭﻳّﺎ ﺳﺎﺋﺭﻳﻥ ﺑﺄ ّﻧﻔﺳﻧﺎ ﺇﻟﻰ ﺃﺭﻗﻰ ﺩﺭﺟﺎﺕ ﺇﺷﺑﺎﻉ ﺍﻟﺭّﻭﺡ‪.‬‬
‫ﻭﻳﺗﺣ ّﺩﺙ » ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ« ﻓﻲ ﻫﺫﺍ ﺍﻟﺻّﺩﺩ ﻋﻥ ﺿﺭﺏ ﻣﻥ‬
‫ﺍﻟﺛﺎﻧﻳﺔ« ُﺗﻘﺣﻣﻧﺎ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﺑﻬﺟ ِﺔ)‪ .(197‬ﻭﻟﻛﻥ ﻳﺟﺩﺭ‬ ‫»ﺍﻟﻭﻻﺩﺓ ّ‬
‫ﻧﺣﺫﺭ ﻣِﻥ ﺍﻟﻣﺻﻁﻠﺣﺎﺕ ﺫﺍﺕ ﺍﻟ ّﺩﻻﻟﺔ ﺍﻟﺩﻳﻧﻳّﺔ ﺍﻟّﺗﻲ ﻳﺳﺗﺧﺩﻣﻬﺎ‬ ‫َ‬ ‫ﺑﻧﺎ ﺃﻥ‬
‫ُﺣﺫ ُﺭ » ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ« ﻫﻭ ﻧﻔﺳﻪ ﻣﻥ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻧﻔﺳُﻪ‪ .‬ﻭﻳ ّ‬
‫ﺍﻟ ّﺗﺄﻭﻳﻝ ﺍﻟﺻﻭﻓﻲّ ﻟﻬﺫﻩ ﺍﻟ ّﺗﺟﺭﺑﺔ ﺍﻟﻘﺻﻭﻯ‪ » :‬ﻟﻳﺳﺕ ﺍﻟﺑﻬﺟﺔ‬
‫ﻛﺎﺋﻥ ﻣُﺗﻧﺎ ٍﻩ‬
‫ٍ‬ ‫ﺍﻧﺻﻬﺎﺭ‬
‫ِ‬ ‫ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﺗﺻﻭّ ًﻓﺎ‪ ،‬ﻓﻼ ﻳﻣﻛﻧﻬﺎ ﺃﻥ َﺗ ْﻧ ُﺗ َﺞ ﻋﻥ‬
‫ﻣﺳﺎﺭ ﻋﻘﻼﻧﻲﱟ ﺣﺩﺳﻲﱟ ‪،‬‬ ‫ٍ‬ ‫ﻓﻲ ﺍﻟﻭﺟﻭ ِﺩ ﺍﻟﻼّﻣﺗﻧﺎﻫﻲ‪ .‬ﺇ ّﻧﻬﺎ َﺗﻧ ُﺗﺞ ﻋﻥ‬
‫‪٢٠٢‬‬
‫ﻭﺗﻛﻭﻥ ﻫﻲ ﻫﺫﻩ ﺍﻟﻣﻌﺭﻓ َﺔ ] ﻧﻔﺳﻬﺎ[‪ ،‬ﺃﻱ ﻫﺫﻩ ﺍﻟﺣﻛﻣ َﺔ«)‪.(198‬‬
‫ً‬
‫ﻗﺭﻳﺑﺔ‬ ‫ﻭﺣ ّﺗﻰ ﺇﻥ ﻛﺎﻧﺕ ﺍﻟﻣﺻﻁﻠﺣﺎﺕ ﺍﻟّﺗﻲ ﻳﺳﺗﺧﺩﻣﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺟ ّﺩﺍ ﺃﺣﻳﺎﻧﺎ ﻣﻥ ﺍﻟﻣﺗﺻﻭّ ﻓﺔ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ‪ ،‬ﻓﺈ ّﻧﻪ ﻻ ﻳﺟﺏ ﺑﻧﺎ ًء ﻋﻠﻰ‬
‫ﺍﻟﺗﺟﺭ َﺑﺗﻳْﻥ‪ :‬ﺛﻣّﺔ ﻣﻥ ﺟﻬﺔ‬ ‫ِ‬ ‫ﺫﻟﻙ ﺃﻥ ﻧﻧﺳﻰ ﺍﻷﺳﺎﺱ ﺍﻟﻣﺧﺗﻠﻑ ﻟﻬﺎﺗﻳﻥ‬
‫ﺍﻹﻳﻣﺎﻥ ﻭﺍﻟﻘﻠﺏِ‪ ،‬ﻭﻣﻥ ﺟﻬﺔ ﺃﺧﺭﻯ‬ ‫ِ‬ ‫ﻣﺗﻌﺎﻝ ﻋﺑﺭ‬
‫ٍ‬ ‫ﺃﻭﻟﻰ ﺍ ّﺗﺣﺎ ٌﺩ ﻣﻊ ﺇﻟ ٍﻪ‬
‫ﺙ ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ ﻭﺍﻟﺣﺩﺱ)‪.(199‬‬ ‫ﻫﻧﺎﻙ ﺍ ّﺗﺣﺎ ٌﺩ ﻣﻊ ﺇﻟ ٍﻪ ﻣ َُﺣ ِﺎﻳ ٍ‬
‫ﻑ ﺍﻟﻣﺭﺣﻠ َﺔ ﺍﻟﻌُﻠ َﻳﺎ ﻣﻥ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﺑﺄ ّﻧﻬﺎ ﺗﺻﻭّ ﻑٌ‬ ‫ﻭﻳﻣﻛﻧﻧﺎ ﺃﻥ ُﻧ َﻌﺭﱢ َ‬
‫ﺙ‪ ،‬ﺃﻭ ﺃﻳﺿﺎ‪ ،‬ﻭﺑﻌﺑﺎﺭ ٍﺓ ﺃﻓﺿ َﻝ ُﺗ َﺟ ﱢﻧﺑُﻧﺎ ُﻛ ّﻝ ﺧﻠﻁٍ ﻣﻊ ﺗﺟﺭﺑ ٍﺔ‬ ‫ﻣﺣﺎﻳ ٌ‬
‫ِ‬
‫ﻗﺭﻳﺑﺔ ﺟ ًّﺩﺍ‬
‫ً‬ ‫َ‬ ‫ٌ‬
‫ﺣﻛﻣﺔ ﺗﻛﻭﻥُ ﻣﻥ ﺃ ْﻭ ُﺟ ٍﻪ ﻛﺛﻳﺭ ٍﺓ‬ ‫ﺫﺍﺕ ﻁﺑﻳﻌﺔ ﺩﻳﻧﻳّﺔ ‪ -‬ﺑﺄ ّﻧﻬﺎ‬
‫ﻣﻥ ﺗﻠﻙ ﺍﻟّﺗﻲ َﻧ ِﺟ ُﺩ َﻫﺎ ﻟﺩﻯ » ﺃﻓﻠﻭﻁﻳﻥ« ‪ Plotin‬ﺃﻭ ﻧﺟﺩﻫﺎ ﻓﻲ‬
‫ﺍﻟﻬﻧﺩ‪.‬‬

‫ﺑﻘﺩﺭ ﻣﺎ ﻧﺭﺗﻘﻲ ﻓﻲ ﻣﺳﺎﺭ ﺍﻟﻛﻣﺎﻝ ﻭﺍﻟﻐﺑﻁﺔ‪ » ،‬ﻧﻛﻭﻥ ﻣﺷﺎﺭﻛﻳﻥ‬

‫ﻣﺛ ِﻝ َﻣﺎ ُﻳﺣِﺏﱡ ُ‬
‫ﷲُ َﻧ ْﻔ َﺳ ُﻪ‬ ‫ﷲ ِﺑ ْ‬ ‫ﺍﻟﻁﺑﻳﻌﺔ ﺍﻹﻟﻬﻳّﺔ«)‪ ،.(200‬ﻧﺣﺏّ َ‬ ‫ﻓﻲ ّ‬
‫ﺍﻟﺑﺷﺭ‪ :‬ﻓـ» َﻣﻥْ َﻳ ْﻔ َﻬ ُﻡ َﻧ ْﻔ َﺳ ُﻪ ِﺑﻧﻔﺳِ ﻪ‪ ،‬ﻭ َﻳﻔﻬ ُﻡ‬
‫َ‬ ‫َﻭ ِﺑﻣ ِْﺛ ِﻝ َﻣﺎ ُﻳﺣِﺏﱡ ﷲُ‬
‫ﺑﺷﻛﻝ ﺧﺎﺹﱟ َﻳﻔﻬ ُﻡ‬ ‫ٍ‬ ‫ﷲ‪َ ،‬ﻭﻫ َُﻭ‬ ‫ﺑﻭﺿﻭﺡ ﻭﺗﻣﻳ ٍّﺯ‪ ،‬ﻳُﺣﺏﱡ َ‬
‫ٍ‬ ‫ﻣﺷﺎﻋﺭﻩُ‬
‫َ‬
‫ﺑﺷﻛﻝ ﺃﻓﺿ َﻝ«)‪ .(201‬ﻛ ّﻝ ﺍﻹﻳﺗﻳﻘﺎ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ‬ ‫ٍ‬ ‫ﻭﻣﺷﺎﻋﺭﻩ‬
‫َ‬ ‫ﻧﻔ َﺳ ُﻪ‬
‫ﺗﺑﺩﺃ ﺇﺫﻥ ﺑﻣﻌﺭﻓ ٍﺔ ﻋﻘﻼﻧ ّﻳ ٍﺔ ہﻠﻟ ﻭﺗﻛﺗﻣ ُﻝ ﺑﻣﺣ ّﺑ ِﺔ ﷲ ﺍﻟّﺗﻲ ﺗ ْﻧﻛﺷِ ﻑُ ﻓﻲ‬
‫ﺧﻼﻝ‬
‫ِ‬ ‫ﺁﺧﺭ ﻣﻥ‬
‫َ‬ ‫ﺏ‬ ‫ﺍﻟﺫﺍﺕ‪ ،‬ﻭﻓﻲ ﺟﺎﻧ ٍ‬ ‫ﺏ ﻣﻧﻬﺎ ﺑﻭﺍﺳﻁﺔ ﻣﻌﺭﻓﺔ ّ‬ ‫ﺟﺎﻧ ٍ‬
‫ﺱ ﻫﺫﻩ ﺍﻟﺻّﻠﺔ ﺑﻳﻥ ﺍﻟﻛﻭﺳﻣﻭﺱ ﺍﻟﺻّﻐﻳﺭ ﺍﻟّﺫﻱ ﻓﻲ ﺑﺎﻁﻧﻧﺎ‬ ‫َﺣ ْﺩ ِ‬
‫ﻧﺯﺭ ُﻉ ﺍﻟ ّﻧﻅﺎ َﻡ ﻓﻲ‬
‫ﻭﺍﻟﻛﻭﺳﻣﻭﺱ ﺑﺄﻛﻣﻠﻪ‪ .‬ﻓﺑﻘﺩﺭ ﻣﺎ ﻧﻌﺭﻑ ﺫﻭﺍ َﺗﻧﺎ‪َ ،‬‬
‫ﺍﻟﻁﺑﻳﻌﺔ‬ ‫ّ‬ ‫ﺍﻧﻔﻌﺎﻻﺗﻧﺎ ﻭﻧﺿﺎﻋﻑُ ﻗﺩﺭﺗﻧﺎ ﻭﻏﺑﻁﺗﻧﺎ‪ ،‬ﻭﻧﺷﺎﺭﻙ ﻓﻲ‬
‫ﺍﻹﻟﻬﻳّﺔ ﻭﻧﺧﻭﺽُ ﺗﺟﺭﺑ َﺔ ﺣﺏّ ﷲ‪.‬‬
‫‪٢٠٣‬‬
 ‫ﺗﻛﻭﻥ ﺍﻟﺑﻬﺟ ُﺔ‪ ،‬ﺃﻭ ﺍﻟﻐﺑﻁ ُﺔ ﺍﻟﺗﺎ ّﻣ ُﺔ‪ ،‬ﺗﺗﻭﻳﺟً ﺎ ﻟﻣﻌﺭﻓ ٍﺔ ﻫﻲ ﻓﻲ ﺍﻟﻭﻗﺕ‬
‫ﻧﻔﺳﻪ َﺣ ْﺩﺳﻳ ًّﺔ ﻭﻋﻘﻼﻧﻳ ًّﺔ ﺗﺗﺣﻘّﻕ ﻓﻲ ﺣﺎﻟﺔ ﻣﻥ ﺍﻟﺣﺏّ ﺍﻟﻐﺎﻣ ِِﺭ‪ .‬ﻟﻳﺱ‬
‫ﺍﻧﻔﻌﺎﻝ ﺳﻠﺑﻲﱟ ‪ ،‬ﺇﺫ » ﺇﻥّ ﷲ ﺑﻬﺫﺍ ﺍﻟﻣﻌﻧﻰ ﻻ ﻳﺣﺏّ ﻭﻻ‬ ‫ٍ‬ ‫ﺣﺑّﺎ ﺑﻣﻌﻧﻰ‬
‫ﻳﻛﺭﻩ ﺃﺣ ًﺩﺍ«)‪ ،(202‬ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻭﻟﻛ ّﻧﻪ ﺣﺏﱞ ﻛﻭﻧﻲﱞ‬
‫ﷲ‬‫ﷲ ﻫُﻭ ﺣﺏﱡ ِ‬ ‫ﺍﻟﻌﻘﻝ‪» :‬ﺇﻥّ ﺍﻟﺣﺏﱠ ﺍﻟﻌﻘﻠﻲﱠ ﻟﻠﺭّﻭﺡ ﺗِﺟﺎﻩ ِ‬ ‫ِ‬ ‫ُﻳ َﻣ ّﺛﻝ ﺛﻣﺭ َﺓ‬
‫َﻧ ْﻔ َﺳ ُﻪ ﺍﻟّﺫﻱ ﻳُﺣﺏﱡ ﺑﻪ ﻧﻔ َﺳ ُﻪ«)‪ .(203‬ﻳﺗﺣﻘّﻕ ﻫﺫﺍ ﺍﻟﺣﺏﱡ ﺍﻟﻌﻘﻠﻲﱡ ﻟ‬
‫ﺍﻟﻁﺑﻳﻌ ِﺔ ﺍﻹﻟﻬﻳّﺔ‪ .‬ﻭﺍﻧﻁﻼﻗﺎ ﻣﻥ ﺫﻟﻙ‪،‬‬ ‫ﺧﺎﺻّﺔ ﺑﻘﺩﺭ ﻣُﺷﺎﺭﻛﺗِﻧﺎ ﻓﻲ ّ‬
‫ﻑ ﺑﻳﻥ ﺍﻟﺣﺏّ ﺍﻟّﺫﻱ ُﻧ ِﻛ ﱡﻧ ُﻪ ﻟ ﻭﺍﻟﺣﺏّ ﺍﻟّﺫﻱ‬ ‫ﻟﻥ ﻳﻛﻭﻥ ﻫﻧﺎﻙ ﺃﻱّ ﺍﺧﺗﻼ ٍ‬
‫ﻟﻠﺑﺷﺭ ﺃﻭ ﺫﻟﻙ ﺍﻟّﺫﻱ ُﻳ ِﻛ ﱡﻧ ُﻪ ﻟﻧﻔﺳِ ﻪ‪ .‬ﻭ» َﻳ ْﻧ ُﺗ ُﺞ ﻋﻥ ﺫﻟﻙ ﺃﻥّ َ‬
‫ﷲ‬ ‫ِ‬ ‫ُﻳ ِﻛ ﱡﻧﻪ ﷲُ‬
‫ﺍﻟﺑﺷﺭ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﻓﺈﻥّ ﺣﺏﱠ ِ‬
‫ﷲ‬ ‫َ‬ ‫ﺑﻣﺎ ﺃ ّﻧﻪ ُﻳﺣِﺏﱡ ﻧﻔ َﺳﻪ ﻓﻬﻭ ﺑﺫﻟﻙ ﻳُﺣﺏﱡ‬
‫ﺷﻲء ﻧﻔﺳُﻪ‪ .‬ﻭﻫﻭ ﻣﺎ ﻳﺟﻌﻠﻧﺎ‬ ‫ﻟﻠﺑﺷﺭ ﻭﺣﺏّ ﺍﻟﺭّﻭﺡ ﺍﻟﻌﻘﻠﻲّ ﻟ ﻫﻣﺎ ﺍﻟ ّ‬ ‫ِ‬
‫ﻧﺩﺭﻙ ﺑﻭﺿﻭﺡ ﺃﻳﻥ َﻳ ْﻛﻣُﻥُ ﺧﻼﺻُﻧﺎ‪ ،‬ﺃﻱ ﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ ﺍﻟﺑﻬﺟ َﺔ‬
‫ﻭﺍﻟﺣﺭّﻳ َﺔ‪ :‬ﻳﻛﻭﻥ ﺫﻟﻙ ﺑﺎﻟﺣﺏّ ﺍﻟﻣﺗﻭﺍﺻِ ﻝ ﻭﺍﻷﺯﻟﻲّ ﻟ‪ ،‬ﺃﻱ ﺑﻌﺑﺎﺭﺓ‬
‫ﷲ ﻟﻠﺑﺷﺭ«)‪.(204‬‬ ‫ﺃﺧﺭﻯ ﺑﺣﺏﱢ ِ‬

‫ﺻﻣﻳﻡ ﺣﻛﻣ ِﺔ ﺍﻟﺣﺏﱢ ﻫﺫﻩ ﻣﻔﻬﻭﻣﺎ ﺟﺩﻳ ًﺩﺍ‪:‬‬

‫ِ‬ ‫ﻳُﻘﺣﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬
‫ﻫﻭ ﻣﻔﻬﻭﻡ ﺍﻷﺯﻝ‪ » :éternité‬ﻓﺎﻟﺣﺏّ ﺍﻟﻌﻘﻠﻲّ ﻟ ﺍﻟّﺫﻱ ﻳﺗﺄ ّﺗﻰ ﻣﻥ‬
‫ﺍﻟﺛﺎﻟﺙ ﻣﻥ ﺍﻟﻣﻌﺭﻓﺔ ﻫﻭ ﺣﺏﱞ ﺃﺯﻟﻲﱞ «)‪ .(205‬ﺇﻥّ ﺣﺏّ ﷲ‬ ‫ﺍﻟﺻّﻧﻑ ّ‬
‫ﻣﻥ ﻭﻟﺫﻟﻙ ﻓﻬﻭ ﺃﺯﻟﻲﱞ ‪ .‬ﻓﻣﻥ ﺧﻼﻝ ﺍﻟﻣﺷﺎﺭﻛ ِﺔ ﻓﻲ‬ ‫ﻳﺗﺟﺎﻭ ُﺯ ﺍﻟ ّﺯ َ‬
‫ﺍﻟﻁﺑﻳﻌ ِﺔ ﻭﻓﻲ ﺍﻟﺣﺏّ ﺍﻹﻟﻬﻲ » ﻧﺷﻌﺭ ﺑﺄﺯﻟﻳّﺗﻧﺎ ﻭﻧﺗﺣﻘّ ُﻕ ﻣِﻥ‬ ‫ّ‬
‫ﺫﻟﻙ«)‪ (206‬ﻣﺛﻠﻣﺎ ﻳﻘﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻭﻻ ﻳﺟﺏ ﺃﻥ ﻧﺧﻠﻁ ﺑﻳﻥ‬
‫‪٢٠٤‬‬
‫ﻧﺗﻬﻲ ﺃ َﺑ ًﺩﺍ(‬
‫ﺯﻣﻥ ﻻ َﻳ ِ‬
‫ٍ‬ ‫ﺍﻟﺧﻠﻭﺩ ‪ ) immortalité‬ﻭﺟﻭ ٌﺩ َﻳ ُﺩﻭ ُﻡ ﻓﻲ‬
‫ٌ‬
‫ﻟﺣﻅﺔ ﺗﻘ ُﻊ ﺧﺎﺭﺝ ﺍﻟ ّﺯ َﻣ ِﻥ ﻭﻟﻳﺳﺕ ﻟﻬﺎ‬ ‫ﻭﺍﻷﺯﻝ ‪ éternité‬ﺍﻟّﺫﻱ ﻫﻭ‬
‫ﻧﻬﺎﻳﺔ‪ .‬ﻓﺧﻭﺽ ﺗﺟﺭﺑﺔ ﺍﻷﺯﻝ ﻣﻌﻧﺎﻩ ﺃﻥ ﻳﻌﻳﺵ ﺍﻟﻣﺭ ُء ﻓﻲ‬ ‫ٌ‬ ‫ٌ‬
‫ﺑﺩﺍﻳﺔ ﻭﻻ‬
‫ّ‬
‫ﻭﺍﻟﻣﺗﻣﺛﻠﺔ ﻓﻲ‬ ‫ﻟﺣﻅ ٍﺔ ﻣّﺎ ﺗﻠﻙ ﺍﻟ ّﺗﺟﺭﺑ َﺔ ﺍﻟّﺗﻲ ﻻ ﻳﻣﻛﻥ ﺍﻟ ّﺗﻌﺑﻳﺭ ﻋﻧﻬﺎ‪،‬‬
‫ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ ﺍﻟﻌﻳﺵ ﺧﺎﺭ َﺝ ﺣﺩﻭ ِﺩ ﺍﻟ ّﺯﻣﻧ ّﻳ ِﺔ‪ .‬ﻭﻫﻭ ﻣﺎ ﻳﻌﺑّﺭ ﻋﻧﻪ‬
‫ﻗﺎﺋﻼ‪ » :‬ﺍﻟﻘﻭ ُﻝ ﺇﻥّ ﺍﻟﺭّﻭ َﺡ ﺗﺩﺭﻙ‬ ‫»ﺑﺭﻭﻧﻭ ﺟﻳﻭﻟﻳﺎﻧﻲ« ﺑﺷﻛ ّﻝ ﺟﻳّﺩ ً‬
‫ﻧﻔﺳﻬﺎ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﺃﺯﻟ ًّﻳ ًﺔ‪ ،‬ﺃﻱ ُﺗﺩﺭﻙ ﻧﻔﺳﻬﺎ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﻣﻭﺟﻭﺩ ًﺓ‬
‫ﺧﺎﺭﺝ ﺍﻟ ّﺯﻣﺎﻥ ﻭﺍﻟﻣﻛﺎﻥ‪ ،‬ﻟﻳﺱ ﻣﻌﻧﺎﻩ ﺃ ّﻧﻬﺎ ﺳﺗ ُﺩﻭ ُﻡ ﺇﻟﻰ ﻣﺎ ﻻ ﺣﺩﻭﺩ‬
‫ﻟﻪ ﻓﻲ ﺍﻟ ّﺯﻣﻥ‪ ،‬ﺑﻝ ﺇﻥّ ﻣﻌﻧﺎﻩ ﻛﻭ ُﻧﻬﺎ ﻻ ﺗ ُﺩﻭ ُﻡ‪ :‬ﺗﺷﻌ ُﺭ ﺍﻟﺭّﻭ ُﺡ ﺑﺑﺳﺎﻁ ٍﺔ‬
‫ﺑﺄ ّﻧﻬﺎ ﺃﺯﻟﻳّﺔ ﻓﻲ ﻣﻌﻧﻰ ﺇﺩﺭﺍﻛِﻬﺎ ﻟﻧﻔﺳِ ﻬﺎ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﻣﻭﺟﻭ ًﺩﺓ ﺑﺻﻭﺭﺓ‬
‫ﻻ ﺯﻣﺎﻧﻳّﺔ‪ intemporelle‬ﻭ ْﻓ َﻕ ﺍﻟﺿّﺭﻭﺭ ِﺓ ﻧﻔﺳﻬﺎ ﺍﻟّﺗﻲ ﺗﺧﺹّ‬
‫ﷲ«)‪.(207‬‬ ‫ﺃﺯﻟ ّﻳ َﺔ ﺣﻳﺎ ِﺓ ِ‬

‫ُﻣﺎﺛﻠﺔ ﻟﺗﻠﻙ ﺍﻟّﺗﻲ ﻳﺻﻔﻬﺎ ﺍﻟﻛﺛﻳ ُﺭ ﻣﻥ ﺍﻟﻣﺗﺻﻭّ ﻓ ِﺔ‪.‬‬ ‫ﺇ ّﻧﻬﺎ ﺗﺟﺭﺑﺔ ﻣ ٌ‬

‫ﻳﻣﻛﻧﻧﺎ ﺃﻳﺿﺎ ﺃﻥ ُﻧ َﻛﻭﱢ َﻥ ﻋﻧﻬﺎ ﻓﻛﺭ ًﺓ ﻋﻧﺩﻣﺎ َﻧﻘﻭﻝ ﻋﻥ ﺗﺟﺭﺑ ِﺔ ﺣﺏﱟ ﺃﻭ‬
‫ﺍﻟﻁﺑﻳ َﻌ ِﺔ ﺍﻟﻣُﺫﻫ ِِﻝ‪ ،‬ﺇ ّﻧﻪ ﻟﺩﻳﻧﺎ » ﺍﻧﻁﺑﺎ ٌﻉ ﺑﺄﻥّ‬‫ﻟﺟﻣﺎﻝ ّ‬
‫ِ‬ ‫ﻋﻥ ﺗﺟﺭﺑﺔ ﺗﺄﻣ ٍّﻝ‬
‫ﻑ«‪ .‬ﻟﻘﺩ ﺍﻧﺗﺎﺑﻧﻲ ﻫﺫﺍ ﺍﻹﺣﺳﺎﺱ ﺑﺎﻷﺯﻝ ﻷﻭّ ﻝ ﻣﺭّﺓ‬ ‫ﻣﻥ ﻗﺩ ﺗﻭﻗّ َ‬ ‫ﺍﻟ ّﺯ َ‬
‫ﺃﺧﺫ ْﺗﻧِﻲ ﺗﺟﺭﺑ ُﺔ ﺣﺏﱟ ﻻ ﻣﺗﻧﺎ ٍﻩ ﻭﻛﻭﻧﻲﱟ ‪،‬‬ ‫ﻓﻲ ﺑﺩﺍﻳﺔ ﻣﺭﺍ َﻫﻘﺗِﻲ ﻋﻧﺩﻣﺎ َ‬
‫ﺧﺎﻟﻳﺔ ﻣﻥ‬ ‫ً‬ ‫ﺷﻣﺱ ﻭﻫﻲ َﺗ ْﺧ َﺗ ِﺭ ُﻕ ﻓُﺳْ َﺣ ًﺔ‬ ‫ﻭﺃﻧﺎ ﻓﻲ ﻏﺎﺑ ٍﺔ ﺃَ ُ‬
‫ﻧﻅ ُﺭ ﺇﻟﻰ ﺍﻟ ّ‬
‫ﻅﻠﻠﺕ ﺃﺗﺄﻣّﻝ ﻫﺫﺍ ﺍﻟﻣﺷﻬﺩ ﺍﻟّﺫﻱ‬ ‫ﺷﻳﻬﺎ‪ْ .‬‬ ‫ﺎﺭ ﻻ ﻳﺯﺍﻝ ﺍﻟﺿّﺑﺎﺏ ﻳﻐ ّ‬ ‫ﺍﻷ ْﺷ َﺟ ِ‬
‫ﺇﺣﺳﺎﺱ ﺑﺎﻟ ّﺯﻣﻥ‪.‬‬
‫ٍ‬ ‫ﻁﻭﻳﻝ ﻣﻥ ﺩﻭﻥ ﺃﻥ ﻳﻛﻭﻥ ﻟﺩﻱّ ﺃﻱّ‬ ‫ٍ‬ ‫ﺃﺫﻫﻠﻧﻲ ﻟﻭﻗ ٍ‬
‫ﺕ‬
‫ﺷﻌﺭﺕ ﺃﻳﺿﺎ ﺑﺎﻣ َﱢﺣﺎ ِء‬ ‫ُ‬ ‫ﻑ‪ ،‬ﻭﺇ ّﻧﻣﺎ‬
‫ﻭﻟﻡ ﺃﺷﻌﺭْ ﻓﻘﻁ ﺑﺄﻥّ ﺍﻟ ّﺯﻣﻥ ﻗﺩ ﺗﻭﻗّ َ‬
‫ّ‬
‫ﻭﺍﻟﻁﺑﻳﻌ َﺔ ﺷﻲ ٌء‬ ‫ُﺭﺕ ﺑﺄ ّﻧﻲ‬ ‫ﻛ ّﻝ ﻓﺎﺻِ ٍﻝ َﺑ ْﻳﻧِﻲ ﻭﺑﻳ َْﻥ ﺍﻟﻌﺎﻟَ ِﻡ‪ .‬ﻟﻘﺩ َﺷﻌ ُ‬
‫‪٢٠٥‬‬
‫ﺍﻹﺣﺳﺎﺱ ﺑﺎﻷﺯﻝ‬
‫ِ‬ ‫ﻭﺍﺣ ٌﺩ‪ ،‬ﻭﺫﻟﻙ ﻓﻲ ﻟﺣﻅ ٍﺔ ﺟﻌﻠﺗﻧﻲ ﺃﺧﻭﺽ ﺗﺟﺭﺑ َﺔ‬
‫ﺍﻟّﺫﻱ ﻳﺗﺣ ّﺩﺙ ﻋﻧﻪ »ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬

‫ﻭﻳﺧﻁﻭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﻔﻛﺭﻩ ﺧﻁﻭ ًﺓ ﺃﺧﺭﻯ ﻭﻓﻲ ﺳﺭﻋﺔ ﻫﺎﺋﻠﺔ‪،‬‬

‫ﺍﻟﺧﺎﻣﺱ ﻣﻥ ﺍﻹﻳﺗﻳﻘﺎ‪ :‬ﺇﻥّ ﺍﻷﻣﺭ ﻻ ﻳﺗﻌﻠّﻕ ﻓﻘﻁ‬ ‫ِ‬ ‫ﻋﻧﺩ ﻧﻬﺎﻳﺔ ﺍﻟﺟﺯ ِء‬
‫ﻓﻌﻼ ﻭﻻ ﺗﻧﺩﺛﺭ‬ ‫ﺑ َﻛﻭﻧِﻧﺎ »ﻧﺷﻌﺭ ﺑﺄ ّﻧﻧﺎ ﺃﺯﻟﻳّﻭﻥ«‪ ،‬ﻭﻟﻛﻥّ ﺭﻭﺣﻧﺎ ﺃﺯﻟﻳّﺔ ً‬
‫ﺑﻌﺩ ﺍﻟﻣﻭﺕ‪ :‬ﻓـ»ﺍﻟﺭّﻭﺡ ﺍﻹﻧﺳﺎﻧﻳّﺔ ﻻ ﻳﻣﻛﻧﻬﺎ ﺃﻥ ﺗﻧﺩﺛﺭ ﻧﻬﺎﺋﻳّﺎ‬
‫ﺑﺎﻧﺩﺛﺎﺭ ﺍﻟﺟﺳﺩِ‪ ،‬ﻭﻟﻛﻥ ﻳﺑﻘﻰ ﻣﻧﻬﺎ ﺷﻲء ﻣّﺎ ﻳﻛﻭﻥ ﺃﺯﻟﻳّﺎ«)‪.(208‬‬
‫ﻭ ُﻳ َﺑﻳﱢﻥُ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥّ ﺍﻟﻘﺳ َﻡ ﺍﻟّﺫﻱ ﻳﺑﻘﻰ ﻣﻥ ﺍﻟﺭّﻭﺡ ﺑﻌﺩ ﻣﻭﺕ‬
‫ﺍﻷﻓﻛﺎﺭ‬
‫َ‬ ‫ﻫﻥ ﺍﻟّﺫﻱ ﻛﻭﱠ َﻥ‬ ‫ﺍﻟﻣﺗﻣﺛﻝ ﻓﻲ ّ‬
‫ﺍﻟﺫ ِ‬ ‫ّ‬ ‫ﺍﻟﺟﺳﺩ ﻫﻭ ﺍﻟﻘﺳ ُﻡ ﺍﻟﻔﺎﻋِ ُﻝ )‬
‫ﺍﻟﺗﺎﻣّﺔ(‪ ،‬ﺃﻣّﺎ ﻣﺎ َﻳ ْﻔ َﻧﻰ َﻓﻬ َُﻭ ﺍﻟﻘﺳﻡ ﺍﻟﺳّﻠﺑﻲﱡ ‪ .‬ﺃﻱ ﺃﻥّ ﻣﺎ َﻳ ْﻔ َﻧﻰ ﺑﻌﺑﺎﺭ ٍﺓ‬
‫ﺃُﺧﺭﻯ ﻫﻭ ﺍﻟﺧﻳﺎ ُﻝ)‪ .(209‬ﻭﻫﻛﺫﺍ ﻓﺈ ّﻧﻪ ﺑﻘﺩﺭ ﻣﺎ ُﻳ َﻧﻣﱢﻲ ﺍﻟﻛﺎﺋﻥُ‬
‫ﺍﻟﺑﺷﺭﻱﱡ ﻋﻘﻠَﻪ ‪ -‬ﺇﺩﺭﺍﻙ ﺍﻷﻓﻛﺎﺭ ﺍﻟﻣﻁﺎﺑﻘﺔ‪ -‬ﻭﻗﺩﺭ َﺗﻪ ﻋﻠﻰ ﺍﻟﻭﺟﻭ ِﺩ‬
‫ﺃﻛﺑﺭ‪.‬‬ ‫َ‬ ‫ﻭﺍﻟﻐﺑﻁﺔِ‪ ،‬ﻳﻛﻭﻥ ﺍﻟﻘﺳْ ﻡ ﺍﻟﺑﺎﻗِﻲ ﻣﻥ ﺍﻟﺭّﻭﺡ ﺑﻌﺩ ﺍﻧﺩﺛﺎﺭ ﺍﻟﺟﺳﺩ‬
‫ﻭﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﻓﺈﻥّ ﺭﻭﺡ ﺍﻹﻧﺳﺎﻥ ﺍﻟّﺗﻲ ﻻ ﺗﺣﻳﺎ ﺇﻻ ّ ﺗﺣﺕ ﺳﻠﻁﺔ‬
‫ﺧﻳﺎﻟﻪ ﻭﺍﻧﻔﻌﺎﻻﺗﻪ ﺍﻟﻣُﻧ َﻔﻠِ َﺗﺔِ‪ ،‬ﻟﻥ ﻳﺑﻘﻰ ﻣﻧﻬﺎ ﺑﻌﺩ ﺍﻟﻣﻭﺕ ّﺇﻻ ﺍﻟﻘﻠﻳﻝ ﺃﻭ‬
‫ﻻ ﺷﻲ َء‪ .‬ﻭﻳﻘ ّﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﺧﻳﺭﺍ‪ ،‬ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﺎﻟﺻّﻠﺔ ﺑﻳﻥ‬
‫ﺍﻟﺭّﻭﺡ ﻭﺍﻟﺟﺳﺩ‪ ،‬ﺑﺄ ّﻧﻪ ﺑﻘﺩﺭ ﻣﺎ ﻳﻛﻭﻥ ﻟ َِﺟ َﺳ ٍﺩ ﻣّﺎ » ﺍﻟﻘﺩﺭﺓُ ﻋﻠﻰ‬
‫ﻧﻅﺎﻡ ﻳﻛﻭﻥُ ﻣﻧﺳﺟﻣًﺎ‬ ‫ٍ‬ ‫ﺣﺳﺏ‬
‫َ‬ ‫ﻧﺳﻳﻕ ﺑﻳﻥ ﺍﻧﻔﻌﺎﻻﺕ ﺍﻟﺟﺳ ِﺩ‬ ‫ﺍﻟ ّﺗﻧﻅﻳﻡ ﻭﺍﻟ ّﺗ ِ‬
‫ﻫﻥ«‪ ،‬ﻳﻛﻭﻥ ﺍﻟ ِﻘﺳْ ﻡ ﺍﻟّﺫﻱ َﻳ ْﺑ َﻘﻰ ﻣﻥ ﺍﻟﺭّﻭﺡ ﻛﺑﻳﺭﺍ)‪.(210‬‬ ‫ﺍﻟﺫ ِ‬‫ﻣﻊ ّ‬
‫ﻣﺔ‬‫ُﻧﻅ ً‬ ‫ﻭﺑﻌﺑﺎﺭﺓ ﺃُﺧﺭﻯ‪ ،‬ﺑﻘﺩﺭ ﻣﺎ ﺗﻛﻭﻥُ ﻣﺷﺎﻋﺭُﻧﺎ ﻭﻋﻭﺍﻁﻔُﻧﺎ ﻣ ّ‬
‫ﺍﻟﻌﻘﻝ ﻭﻳﺗ ﱡﻡ ﺗﺣﻭﻳﻝ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ ﺍﻟﺳﻠﺑﻳّﺔ ﺇﻟﻰ ﺃﻓﻌﺎﻝ‪ ،‬ﻳﻛﻭﻥ‬ ‫ِ‬ ‫ﺑﻭﺍﺳﻁ ِﺔ‬
‫ﺃﻛﺑﺭ‪.‬‬
‫َ‬ ‫ﺍﻟﻘﺳ ُﻡ ﺍﻟﻣﺗﺑ ﱢﻘﻲ ﻣﻥ ﺭﻭﺣِﻧﺎ‬
‫‪٢٠٦‬‬
‫ﺕ ﻛﺛﻳﺭﺓ‪.‬‬ ‫ﺕ ﻭﺧﻼﻓﺎ ٍ‬ ‫ّﻭﺡ ﻫﺫﻩ‪ ،‬ﺗﻌﻠﻳﻘﺎ ٍ‬ ‫ُ‬
‫ﻟﻘﺩ ﺃﺛﺎﺭﺕ ﻣﺳﺄﻟﺔ ﺑﻘﺎ ِء ﺍﻟﺭ ِ‬
‫ﻓﺎﻟﺳﺑﻳﻧﻭﺯﻳّﻭﻥ ﺍﻟﻣﺎﺩﻳّﻭﻥ ) ﺧﺎﺻّﺔ ﻣﻧﻬﻡ ﺍﻟﻣﺎﺭﻛﺳﻳّﻳﻥ ﺍﻟّﺫﻳﻥ ﻛﺎﻥ‬
‫ﻋﺩﺩﻫﻡ ﻛﺑﻳﺭﺍ ﻓﻲ ﺳﻧﻭﺍﺕ ﺍﻟـ ‪ ،1970-1960‬ﻣﻥ ﺃﻣﺛﺎﻝ » ﻟﻭﻳﺱ‬
‫ﺃﻟﺗﻭﺳﻳﺭ«‪ ،(Louis Althusser‬ﻻ َﻳ َﺳ ُﻌ ُﻬ ْﻡ ﺍﻟﻘﺑﻭ ُﻝ ﺑﺄﻥّ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻳُﻣ ِﻛ ُﻧﻪ ﺑﻬﺫﺍ ﺍﻟﻭﺟﻪ ﺍﻹﻗﺭﺍ ُﺭ ﻓﻲ ﺍﻟﺻّﻔﺣﺎﺕ ﺍﻷﺧﻳﺭﺓ‬
‫ﺕ ﺍﻟﺟﺳ ِﺩ ﻣﺛﻠﻣﺎ ﻫُﻭ ﺍﻷﻣ ُﺭ ﻓﻲ‬ ‫ﻣﻥ ﺍﻹﻳﺗﻳﻘﺎ ﺑﺑﻘﺎء ﺍﻟﺭّﻭﺡ ﺑﻌﺩ ﻣﻭ ِ‬
‫ﺍﻟﺗﺻﻭّ ﺭﺍﺕ ﺍﻟﺩﻳﻧﻳّﺔ‪ .‬ﺇﺫ َﻳﺑْﺩﻭ ﺃﻥّ ﻫﺫﺍ ﻳُﻧﺎﻗﺽ ﺗﺻﻭّ َﺭﻩُ ﻻ ّﺗﺣﺎ ٍﺩ‬
‫ُﺷﺑﻪ ﻛﺛﻳﺭﺍ‪ ،‬ﻭﻓﻕ‬ ‫ّﻭﺡ ﻭﺍﻟﺟﺳﺩِ‪ ،‬ﻭﻫﻭ ﺃﻳﺿﺎ ﻣﺎ ﻳ ِ‬ ‫ﺑﻳﻥ ﺍﻟﺭ ِ‬‫ﺟﻭﻫﺭﻱﱟ َ‬
‫ﺕ( ﺣ ّﺗﻰ‬ ‫ﺱ )ﺑﻌﺩ ﺍﻟﻣﻭ ِ‬ ‫ً‬
‫ﺩﻓﻳﻧﺔ ﻓﻲ ﺑﻘﺎ ِء ﺍﻟ ّﻧ ْﻔ ِ‬ ‫ﺭﻏﺑﺔ ﺇﻧﺳﺎﻧﻳ ًّﺔ‬‫ً‬ ‫ﺗﺻﻭّ ﺭﻫﻡ‪،‬‬
‫ﻭﺭﻏ َﻡ ﺫﻟﻙ ﻓﺈ ّﻧﻪ ﻳُﻣﻛِﻧﻧﺎ ﺗﻁﻭﻳﻊ ﻧﺹّ‬ ‫ﻧﻧﻘﻝ ﺍﻟﺣﻘﻳﻘﺔ ﺑﺄﻣﺎﻧﺔ‪َ .‬‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻛ ّﻝ ﺍﻻ ّﺗﺟﺎﻫﺎﺕ‪ ،‬ﻭﻫﻭ ﻣﺎ ﻳُﻘﺭﱡ ﻩُ ﺳﺑﻳﻧﻭﺯﺍ َﻣﺭّﺍﺕ‬
‫ﻋ ّﺩﺓ‪ .‬ﻭﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﺃﻧﺎ ﺃ ِﺟ ُﺩ ﺫﻟﻙ ﻣﻧﻁﻘﻳّﺎ ﺟ ّﺩﺍ‪ :‬ﻓﻣﺎ َﻳﺑﻘﻰ ﻫﻭ ﺍﻟ ِﻘﺳْ ُﻡ‬
‫ﻣﺎﻥ ِﺑﻣُﺟ ّﺭ ِﺩ ﺃﻥ ﻧﻣﻭﺕ‪،‬‬ ‫ﺍﻹﻟﻬﻲﱡ ﻭﺍﻷﺯﻟﻲﱡ ِﻣ ّﻧﺎ‪َ .‬ﺗ َﺗﻼﺷﻰ ُﺣﺟُﺏُ ﺍﻟ ّﺯ ِ‬
‫ﻭﺗﻭﺍﺻﻝ ﺭﻭﺣُﻧﺎ ﺍﻟﺣﻳﺎ َﺓ ﻓﻲ ﷲ ﺍﻟّﺫﻱ ﻟﻳﺳﺕ ﻟﻪ ﺑﺩﺍﻳﺔ ﻭﻻ ﻧﻬﺎﻳﺔ‬
‫ﻫﻭ ﻧﻔﺳُﻪ‪ .‬ﻭﻣﺭّﺓ ﺃﺧﺭﻯ ﻳﻠﺗﻘﻲ ﺫﻟﻙ ﻣﻊ ﺗﺻﻭّ ﺭ‬ ‫ﺑﻣﺛﺎﺑ ِﺔ ﺟﺯ ٍء ﻣﻧ ُﻪ َ‬
‫ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﻬﻧﺩﻳّﺔ ﻟـﻠـ»ﺃﺩﻓﺎﻳﺗﺎ ﻓﻳﺩﺍﻧﺗﺎ«‪ :‬ﻓﺎﻟـ»ﺃﺗﻣﺎﻥ« ) ﺃﻱ ﺍﻟﻘﺳﻡ‬
‫ﺍﻹﻟﻬﻲّ ﻓﻳﻧﺎ( ﻳﻠﺗﻘﻲ ﺑـ»ﺍﻟﺑﺭﺍﻫﻣﺎﻥ« ) ﺃﻱ ﺍﻹﻟﻬﻲّ ﺍﻟﻛﻭﻧﻲّ‬
‫ﺍﻟﻼﺷﺧﺻﻲّ ‪ (Le divin cosmique impersonnel‬ﻋﻧﺩﻣﺎ‬
‫ﺍﻟﺟﻬﻝ ﻭﺃﺩﺭﻙ ﻣﺭﺣﻠﺔ ﺍﻟﺗﺣ ّﺭ ِﺭ‪ .‬ﻣﺎ ﻳُﺿﻳﻔﻪ‬ ‫ِ‬ ‫ﻳﻛﻭﻥ ﻗﺩ ﺧﺭﺝ ﻣﻥ ُﺩﻧ َﻳﺎ‬
‫ﺍﻟﻬﻧﺩﻭﺱ‪ ،‬ﻭﻫﻭ ﻣﺎ ﻳﺻﻣﺕ ﻋﻧﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻫﻭ ﺃﻥّ ﺍﻟﺭّﻭ َﺡ‪ ،‬ﺇﺫﺍ‬
‫ﻟﻡ ُﺗﺩﺭﻙ ﺍﻟﺗﺣ ّﺭ َﺭ ﺍﻟﻧﻬﺎﺋﻲﱠ ﺑﻭﺍﺳﻁ ِﺔ ﺍﻟ َﻣﻌْ ِﺭ َﻓﺔِ‪ ،‬ﻓﺈ ّﻧﻬﺎ ﺳﺗﺗﺟﺳّﺩ ﻣﺭّﺓ‬
‫ﺁﺧﺭ)‪.(211‬‬ ‫ﺃﺧﺭﻯ ﻓﻲ َﺟﺳ ٍﺩ َ‬
‫‪٢٠٧‬‬
‫ﻣﺛﻠﻣﺎ ﺭﺃﻳﻧﺎ ﺳﺎﺑﻘﺎ‪ ،‬ﺗﺗﻘﺎﻁﻊ ﺍﻟﺣﻛﻣﺔ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﻓﻲ ﻧﻘﺎﻁ ﻋ ّﺩﺓ ﻣﻊ‬
‫ﺭﺟﻼ‬‫ً‬ ‫ﺍﻟﺣﻛﻣﺔ ﺍﻟﻬﻧﺩﻳّﺔ‪ .‬ﻭﺃﻧﺎ ﻣُﻧﺩﻫﺵ ﻭﻣﻌﺟﺏٌ ﺩﺍﺋﻣًﺎ ﺑﺣﻘﻳﻘ ِﺔ ﺃﻥّ‬
‫ﻑ ﺃﻱّ ﺷﻲ ٍء َﻋﻥْ ﻫﺫﻩ‬ ‫ﺳﻳﺎﻕ ﻻ ﻳُﻣﻛﻧﻪ ﻓﻳﻪ ﺃﻥ َﻳﻌْ ِﺭ َ‬ ‫ٍ‬ ‫ِﺑﻣُﻔﺭﺩِﻩ‪ ،‬ﻭﻓﻲ‬
‫ﺍﻟﻔﻠﺳﻔﺔ‪ ،‬ﻗﺩ ﺗﻣ ّﻛﻥ ﻣﻥ َﺗ َﺑ ّﻧﻲ ﺍﻷُﻁﺭﻭﺣﺎﺕ ﻧﻔ َﺳﻬﺎ ﻓﻲ ﻧﻘﺎﻁ ﺃﺳﺎﺳﻳّﺔ‬
‫ﻋﻣﻳﻘﺔ ﻟﺩﻯ‬ ‫ً‬ ‫ً‬
‫ﻗﻧﺎﻋﺔ‬ ‫ﻓﻌﻼ‪ .‬ﻛﺎﻧﺕ ﺗﻠﻙ‬ ‫ً‬ ‫ﻛﺛﻳﺭ ٍﺓ‪ .‬ﺇﻥّ ﺍﻟﻌﻘﻝ ﻛﻭﻧﻲﱞ‬
‫ﺕ ﻧﻔ َﺳﻬﺎ‪ ،‬ﺑﺎﻟﺻّﺭﺍ َﻣ ِﺔ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻭﻋﻧﺩﻣﺎ ﻳ ّﺗﺑﻊ ﺍﻟﻌﻘ ُﻝ ﺍﻟﻣﺳﺎﺭﺍ ِ‬
‫َﻉ ﻧﻔ َﺳﻪ‬ ‫ﻧﻔﺳِ ﻬﺎ ﻭﺑﺎﻟ ّﺩ َﺭ َﺟ ِﺔ ﻧﻔﺳِ ﻬﺎ ﻣﻥ ﺣﺏّ ﺍﻟﺣﻘﻳﻘﺔِ‪ ،‬ﻣﻥ ﺩﻭﻥ ﺃﻥ َﻳﺩ َ‬
‫ﺕ ﺍﻟ ُﻣ َﺷﻭﱢ َﻫ ِﺔ ﻟﻠﺣﻘﻳﻘ ِﺔ ﺍﻟﻣﻭﺟﻭﺩﺓ ﻓﻲ ﺍﻟﻣﻌﺗﻘﺩﺍﺕ‬ ‫ﺷﺎﺷﺎ ِ‬ ‫ﻳﻧﺧ ِﺩ ُﻉ ﺑﺗﻠﻙ ﺍﻟ ّ‬
‫ﻛﺎﻥ ﺍﻟ َﻌﺻْ ُﺭ ﺃﻭ ﺍﻟ ِﻣﺻْ ُﺭ ﻣﻥ‬ ‫)ﺃﻳّﺎ ﻛﺎﻧﺕ(‪ ،‬ﻓﺈ ّﻧﻪ ﺳﻳﺗﻣ ّﻛﻥ َﻣ ْﻬ َﻣﺎ َ‬
‫ﺏ ﻧﻔﺳﻬﺎ‪:‬‬ ‫ﻭﺧﻭﺽ ﺍﻟ ّﺗﺟﺎﺭ ِ‬
‫ِ‬ ‫ﺍﻟﻭﺻﻭﻝ ﺇﻟﻰ ِﺑﻧﺎ ِء ﺍﻷﺩﻟّﺔ ﺍﻟﻣﺷﺗﺭ َﻛ ِﺔ‬ ‫ِ‬
‫ﻭﺧﺎﺻّﺔ ﻣﻧﻬﺎ ﺗﺟﺭﺑ َﺔ ﺍﻟﻣﻌﺭﻓ ِﺔ ﺍﻟﺣﺩﺳﻳّﺔ ﻭﺣﺏّ ﷲ‪ ،‬ﺍﻟّﺗﻲ ُﺗ ْﺧ ِﺭ ُﺟ ُﻪ‬
‫ﻧﻭﺭ ﺍﻷَ َﺯ ِﻝ‪.‬‬‫ُﻕ ﺍﻟﻣ ُْﻠ َﺗ ِﻭ َﻳ ِﺔ ﻟﻠ ّﺯ َﻣ ِﻥ َﻛﻲْ ﻳﺣْ َﻳﺎ ﻓﻲ ِ‬ ‫ﺕ ّ‬
‫ﺍﻟﻁﺭ ِ‬ ‫ﻣﻥ ﻅﻠﻣﺎ ِ‬

‫ﺣﺎﻝ ﻣﻥ ﺍﻟﻐﺑﻁﺔ‬ ‫ﻙ ﺍﻟﺣﻛﻳ ُﻡ ﻫﺫﺍ ﺍﻟﻣﺳﺗﻭﻯ‪ ،‬ﺃﺿﺣﻰ ﻓﻲ ٍ‬ ‫ﻋﻧﺩﻣﺎ ﺃَ َ‬

‫ﺩﺭ َ‬
‫ﺷﺧﺹ ﺃﻥ ﻳﻧﺗﺯﻋﻬﺎ ﻣﻧﻪ‪ .‬ﺇ ّﻧﻪ َﻳﻌِﻲ ﻧﻔ َﺳﻪ ﻭ َ‬
‫ﷲ‬ ‫ٍ‬ ‫ﻻ ﻳﻣﻛﻥ ﻟﺷﻲء ﺃﻭ‬
‫ﻭﺍﻷﺷﻳﺎ َء ﻭﻳﺗﻣ ّﺗﻊ ﺩﺍﺋﻣﺎ ﺑﺎﻹﺷﺑﺎﻉ ﺍﻟﺣﻘﻳﻘﻲّ ﻟﻠﺭّﻭﺡ)‪ .(212‬ﺇ ّﻧﻪ‬
‫ﻣﺗﻭﺍﻓﻕ ﺗﻣﺎﻣًﺎ ﻣﻊ ﺍﻟﺣﻳﺎﺓ ﻷ ّﻧﻪ ﻳُﺩﺭﻙ ﺃﻥّ ﻣﺎ َﻳﺣ ُﺩ ُ‬
‫ﺙ‪ ،‬ﺇ ّﻧﻣﺎ ﻳﺣ ُﺩﺙ‬ ‫ٌ‬
‫ﺏ ﺍﻟﺿّﺭﻭﺭ ِﺓ)‪ .(213‬ﻓﻬﻭ ﻻ ﻳﺷﻌﺭ ﺑﺎﻟﻛﺭﺍﻫﻳّﺔ ﺃﻛﺛﺭ ﻣﻣّﺎ‬ ‫ﺑﻣﻭﺟ ِ‬
‫ﺷﻔﻘﺔ)‪ ،(214‬ﻭﺍﻟﺧﻳ ُﺭ ﺍﻟّﺫﻱ ﻳﺭﺟﻭﻩُ ﻟﻧﻔﺳِ ﻪ ﻳﺭﺟﻭﻩُ‬ ‫ﻳﺷﻌﺭ ﺑﺎﻟ ّ‬
‫ﻟﻶﺧﺭﻳﻥ ﻛﻠّﻬﻡ)‪ ،(215‬ﻭﻫﻭ ﻳﺭ ّﺩ ﻋﻠﻰ ﺍﻟﻛﺭﺍﻫﻳّﺔ ﺃﻭ ﺍﻻﺯﺩﺭﺍ ِء‬
‫ﻙ » ﺃﻥّ ﺍﻷﻧﻔﺱ ﻻ ُﺗ َ‬
‫ﻬﺯ ُﻡ ﺑﺎﻷﺳﻠ َِﺣ ِﺔ ﺑﻝ‬ ‫ﺑﺎﻟﺣﺏﱢ )‪ (216‬ﻷ ّﻧﻪ ﻣُﺩﺭ ٌ‬
‫‪٢٠٨‬‬
 ‫ﺑﺎﻟﺣﺏّ ﻭﺍﻟﺳّﺧﺎ ِء«)‪ .(217‬ﺳﻧﺭﻯ ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﺭﺣﻠﺔ ﺍﻟﻘﺻﻭﻯ ﺃﻥّ‬
‫ﺛﻣﺎﺭ ﺍﻟﺣﻛﻣ ِﺔ ﻭﺍﻟﻘﺩﺍﺳ ِﺔ ﻭﺁﺛﺎﺭﻫﻣﺎ ﺗﺗﺩﺍﺧﻝ ‪ -‬ﻛﻣﺎ ﻳﺻﻑُ ﺫﻟﻙ‬ ‫َ‬
‫ﻣﺛﻼ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﻛﺑﺎﺭ ﺍﻟﻣﺗﺻﻭّ ﻓﺔ‪ .-‬ﻫﻲ ﺗﺗﺩﺍﺧﻝ‬ ‫»ﺑﺭﻏﺳﻭﻥ« ً‬
‫ﺣ ّﺗﻰ ﻭﺇﻥ ﻛﺎﻧﺕ ﻣﺳﺎﻟﻛﻬﻣﺎ ﻣﺗﺑﺎﻋﺩﺓ ﺟ ّﺩﺍ‪ ،‬ﺣﻳﺙ ﺇﻥ ﺇﺣﺩﺍﻫﻣﺎ ﻗﺩ‬
‫َ‬
‫ﻁﺭﻳﻕ‬ ‫ﺍﻟﻁﺭﻳﻕ ﺍﻟﻣﺣﺎﻳﺛﺔ ﻟﻠﻌﻘﻝ‪ ،‬ﻓﻲ ﺣﻳﻥ ﺳﻠﻛﺕ ﺍﻷﺧﺭﻯ‬ ‫ﺳﻠﻛﺕ ّ‬
‫ﺍﻟﺣﻛﻳﻡ ‪Sage‬‬ ‫ِ‬ ‫ﻣﺗﻌﺎﻝ‪ :‬ﻳﻌﻳﺵ ﻛ ﱞﻝ ﻣِﻥ‬ ‫ٍ‬ ‫ﺇﻳﻣﺎﻥ ﻣُﺷ َﺑ ٍﻊ ﺑﺎﻟﺣﺏّ ﻹﻟﻪ‬‫ٍ‬
‫ﺎﻥ ﻣﻌًﺎ ﺗﺟﺭﺑﺔ ﺍﻷﺯﻝ‪.‬‬ ‫ﺿ ِ‬ ‫ﻭﺍﻟﻘ ّﺩﻳﺱ ‪ Saint‬ﻓﻲ ﺍﻟﺑﻬﺟﺔ‪ ،‬ﻭ َﻳ ُﺧﻭ َ‬
‫ﺍﻟﻣﺅﺛﺭ ﻭﺍﻟﺟﺩﻳﺩ‬ ‫ّ‬ ‫ﻭﻟﻛﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳُﻘ ّﺭ ﻣ ّﺭ ًﺓ ﺃﺧﺭﻯ ﻫﺫﺍ ﺍﻷﻣﺭ‬
‫ﺗﻣﺎﻣًﺎ‪ ،‬ﺃﻣ ٌﺭ ﻣﻥ ﺍﻟﻣﺅ ّﻛﺩ ﺃ ّﻧﻪ ﻳُﻣﻳّﺯ ﻫﺫﻳﻥ ﺍﻟﻁﺭﻳﻘﻳْﻥ ﺍﻟّﻠﺫﻳﻥ ﻳﺗﻐﻳّﺭ‬
‫ﺑﻬﻣﺎ ﺍﻟﻭﺟﻭ ُﺩ ﻭﻳﻛﺗﻣ ُﻝ‪ » :‬ﻟﻳﺳﺕ ﺍﻟﺑﻬﺟ ُﺔ ﻣﻛﺎﻓﺄ ًﺓ ﻋﻠﻰ ﺍﻟﻔﺿﻳﻠ ِﺔ ﻓﻲ‬
‫ﻟﻘﻣﻊ ﻣُﻳﻭﻻﺗِﻧﺎ‪ ،‬ﻭﺇ ّﻧﻣﺎ‬ ‫ً‬
‫ﻧﺗﻳﺟﺔ‬ ‫ﺣ ّﺩ ﺫﺍﺗﻬﺎ‪ ،‬ﻭﻧﺣﻥ ﻻ ﻧﺷﻌﺭ ﺑﺎﻟﻐﺑﻁﺔ‬
‫ِ‬
‫ﻗﻣﻊ ﻣﻳﻭﻻﺗِﻧﺎ ﻷ ّﻧﻧﺎ َﻧﺷﻌُﺭ ﺑﺎﻟﻐﺑﻁ ِﺔ«)‪.(218‬‬ ‫َ‬ ‫َﻧﺣﻥ ﻧﺳﺗﻁﻳﻊ‬
‫ﻙ ﺍﻟﺩﻳﻧﻲﱡ ﺍﻷﺧﻼﻗﻲﱡ‬ ‫ﻭﺑﻌﺑﺎﺭﺓ ﺃﺧﺭﻯ‪ ،‬ﻓﻲ ﺣﻳﻥ ﻳﻧﺗﻅ ُﺭ ﺍﻟ َﻣﺳْ ﻠَ ُ‬
‫ﻭﺍﻟﺯﻫﺩﻱﱡ )ﻋﻠﻰ ﺧﻼﻑ ﺭﺳﺎﻟﺔ ﺍﻷﻧﺎﺟﻳﻝ ﺍﻟّﺗﻲ ﻧﺫ ّﻛﺭ ﺑﺎﻧﺳﺟﺎﻣﻬﺎ ﻣﻊ‬
‫ﻓﻛﺭ »ﺳﺑﻳﻧﻭﺯﺍ«( ﺍﻟﻐﺑﻁ َﺔ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ ﻣﻛﺎﻓﺄ ًﺓ ﻋﻠﻰ ﺍﻟﻔﺿﻳﻠﺔِ‪ ،‬ﺗﻧﻁﻠﻕ‬
‫ﺍﻟﺣﻛﻣ ُﺔ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ﻣﻥ ﺗﺟﺭﺑﺔ ﺍﻟﻐﺑﻁﺔ ﺍﻟّﺗﻲ ﻧﺷﻌﺭ ﺑﻬﺎ ﺧﻼﻝ‬
‫ﻗﻳﺎﻣﻧﺎ ﺑﺗﻧﻅﻳﻡ ﺍﻧﻔﻌﺎﻻﺗﻧﺎ ﻛﻲ ﻧﺿﺎﻋﻑ ﻗﺩﺭﺗﻧﺎ ﻋﻠﻰ ﺍﻟﻔﻌﻝ‪ ،‬ﻭﺫﻟﻙ‬
‫ﺍﻟﻌﻘﻝ‪ .‬ﺗﻧﻁﻠﻕ ﻛ ّﻝ ﺇﻳﺗﻳﻘﺎ‬‫ِ‬ ‫ﺗﻧﻅﻳﻡ ﺣﻳﺎﺗِﻧﺎ ﺑﻭﺍﺳﻁ ِﺔ‬
‫ِ‬ ‫ﺣ ّﺗﻰ ُﺗ َﺣﻔّ َﺯ َﻧﺎ ﻋﻠﻰ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻥ ﺍﻟﻐﺑﻁﺔ ﻛﻲ ﺗﻘﻭﺩَﻧﺎ ﺇﻟﻰ ﺍﻟﻐﺑﻁﺔ ﺍﻟﺗﺎ ّﻣ ِﺔ‪ .‬ﻭﻳُﻣﻛﻧﻧﺎ‬
‫ﺍﻋﺗﺑﺎﺭﻫﺎ ﺃﻱّ ﺷﻲء ﻣﺎ ﻋﺩﺍ ﺃﺧﻼﻕ ﻗﺎﺋﻣﺔ ﻋﻠﻰ ﺍﻟﻣﻛﺎﻓﺄﺓ ‪une‬‬
‫‪ » :morale distributive‬ﺇﺫﺍ ﻛﺎﻥ ﻓﻌﻠُﻙ ﺣﺳ ًﻧﺎ ﻓﺳ ُﺗ َﻛﺎ َﻓﺅ‬
‫ﺻ َﻝ ﻋﻠﻰ ﺍﻟﺳّﻌﺎﺩﺓ«‪ .‬ﺗﺩﻋﻭﻧﺎ‬ ‫ﻋﻠﻳْﻪ«‪ .‬ﻭ»ﻋﻠﻳﻙ ﺃﻥ ُﺗ ِ‬
‫ﻛﺎﺑ َﺩ ﻛﻲْ َﺗﺣْ ُ‬
‫ﺇﻳﺗﻳﻘﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﺍﻟﻣﻘﺎﺑﻝ ﺇﻟﻰ ﺍﻻﺭﺗﻛﺎﺯ ﻋﻠﻰ ﻣﺎ ﻳﺯﺭﻉ ﻓﻳﻧﺎ‬
‫ﺍﻟﻐﺑﻁﺔ ﻭﻋﻠﻰ ﻣﺎ ُﻳ َﻧﻣّﻳﻧﺎ ﻭﻳﺟﻌﻠُﻧﺎ ﺳﻌﺩﺍ َء ﺣ ّﺗﻰ ﻧﻧﺧﺭﻁ ﺃﻛﺛﺭ ﻓﺄﻛﺛﺭ‬
‫‪٢٠٩‬‬
‫ﻭﺑﺈﺻﺭﺍﺭ ﻓﻲ ﻧﻬﺞ ﺍﻟﺣﻛﻣ ِﺔ ﺍﻟّﺫﻱ ﺳﻳﻘﻭﺩﻧﺎ ﻣﻥ ﻏﺑﻁ ٍﺔ ﺇﻟﻰ ﻏﺑﻁ ٍﺔ‬
‫ﻧﺣﻭ ﺍﻟﺑﻬﺟ ِﺔ ﻭﺍﻟﺣﺭّﻳ ِﺔ‪.‬‬

‫ّ‬
‫ﺍﻟﻣﺅﺛﺭﺓ‬ ‫ﺍﻷﺳﻁﺭ ﺍﻷﺧﻳﺭ ِﺓ‬
‫ِ‬ ‫ﻭﻣﺛﻠﻣﺎ ﻳُﺻ ّﺭﺡ ﺑﺫﻟﻙ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬
‫ﺕ ﺗﺗﺭﺍءﻯ ﻟﻧﺎ ﻣﻥ ﺧﻼﻟِﻬﺎ ﻋُﺯﻟ ُﺗﻪ‪:‬‬ ‫ﻣﻥ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻭﻓﻲ ﻛﻠﻣﺎ ٍ‬
‫ِﻳﺔ ‪ -‬ﻭﻫﻭ‬ ‫ﺃﺷﺭﺕ ﺇﻟﻳﻬﺎ ﺍﻵﻥ ﻁﺭﻳ ًﻘﺎ ﻣُﺿﻧ ٌ‬ ‫ُ‬ ‫ﺭﻳﻕ ﺍﻟّﺗﻲ‬ ‫ﺍﻟﻁ ُ‬ ‫»ﺇﺫﺍ َﺑﺩﺕ ّ‬
‫ﺃﻣ ٌﺭ ﺻﺣﻳ ٌﺢ‪ -‬ﻓﺈ ّﻧﻪ ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﺭﻏﻡ ﺫﻟﻙ ﺍﻟﻌﺛﻭ ُﺭ ﻋﻠﻳﻬﺎ‪ .‬ﻣﻥ‬
‫ﺍﻟﻣﺅ ّﻛﺩ ﺃﻥّ ﺫﻟﻙ ﺳﻳﻛﻭﻥ ﻣُﺿ ِﻧﻳًﺎ ﻭﻧﺎﺩﺭً ﺍ ﻣﺎ ﻳﺗ ّﻡ ﺍﻟﻌﺛﻭ ُﺭ ﻋﻠﻳﻪ‪ .‬ﺫﻟﻙ‬
‫ﻗﺎﺩﺭﻳﻥ ﻋﻠﻰ َﻧ ْﻳ ِﻠﻪِ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫َ‬ ‫ﺃ ّﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺧﻼﺹُ ﻗﺭﻳﺑًﺎ ﻣ ّﻧﺎ ﻭ ُﻛ ّﻧﺎ‬
‫ﻫُﻧﺎﻙ ﻣﻥ َﻋ َﺛ َﺭ ﻋﻠ ْﻳ ِﻪ ﻗﺑﻠَﻧﺎ ﻣﻥ ﺩﻭﻥ ﺻﻌﻭﺑ ٍﺔ ﻛﺑﻳﺭﺓٍ‪ ،‬ﻓﻛﻳﻑ ﻳُﻌﻘ ُﻝ‬
‫ﺍﻟﺟﻣﻳﻊ ﺗﻘﺭﻳﺑًﺎ؟… ﻏﻳﺭ ﺃﻥّ ﻛ ﱠﻝ َﺷﻲْ ٍء َﺛﻣ ٍ‬
‫ِﻳﻥ‬ ‫ِ‬ ‫ﺃﻥ ﻳﻘﻊ ﺇﻫﻣﺎﻟُﻪ ﻣﻥ ِﻗ َﺑ ِﻝ‬
‫ﺕ َﻧ ْﻔﺳِ ِﻪ)‪.(219‬‬
‫ﺎﻝ ﻭﻧﺎﺩﺭً ﺍ ﻓﻲ ﺍﻟﻭ ْﻗ ِ‬ ‫ﺏ ﺍﻟ َﻣ َﻧ ِ‬
‫ﺻﻌْ َ‬
‫ﻳﻛﻭﻥُ َ‬

‫� )‪«Nous sentons et nous expérimentons (187‬‬

‫‪que nous sommes éternels».‬‬

‫� )‪.Éthique, I, 18(188‬‬

‫‪٢١٠‬‬
 ‫� )‪.Éthique, I, appendice(189‬‬

‫� )‪Œuvres, op. cit., p. 347. Et Éthique, II, (190‬‬

‫‪.35, scolie‬‬

‫� )‪.Ibid., I, définition 7, p. 310 (191‬‬

‫� )‪.Ibid., I, 17, corollaire et scolie (192‬‬

‫� )‪.Traité théologico-politique, II, 11, 928(193‬‬

‫)‪(194‬ﺍﻟ ّﺗﺄﻛﻳﺩ ﻣﻥ ﺍﻟﻣﺗﺭﺟﻡ‪.‬‬

‫)‪ (195‬ﺭﺃﻳﻧﺎ ﻛﻳﻑ ﻳﻘﺳّﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻭﺟﻭﺩ ﺇﻟﻰ ﻣﺳﺗﻭﻳﺎﺕ‬

‫ﺛﻼﺙ‪ :‬ﻭﺟﻭﺩ ﺍﻟﺟﻭﻫﺭ ﺍﻟﻭﺍﺣﺩ ﻭﺍﻟﻭﺣﻳﺩ ﺍﻟﺫﻱ ﻳﻣﺛﻝ ﺍﻟﻛ ّﻝ‪،le Tout‬‬
‫ﺃﻱ ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻁﺎﺑﻌﺔ ﻭﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻣﻁﺑﻭﻋﺔ‪ ،‬ﺛﻡ ﺻﻔﺎﺕ ﺍﻟﺟﻭﻫﺭ ﺃﻭ‬
‫ﻣﺣﻣﻭﻻﺗﻪ ﺍﻟﺗﻲ ﻫﻲ ﻣﺎﻫﻳﺎﺕ ﻛﻠّﺑﺔ ﺧﺎﻟﺩﺓ ﻭﺃﺯﻟﻳﺔ ﻳﺗﺟﻠّﻰ ﻣﻥ ﺧﻼﻟﻬﺎ‬
‫ﺍﻟﺟﻭﻫﺭ ) ﻭﺍﻟﺗﻲ ﻧﻌﺭﻑ ﻣﻧﻬﺎ ﺍﻟﻔﻛﺭ ﻭﺍﻻﻣﺗﺩﺍﺩ ﻓﻘﻁ(‪ ،‬ﻭﻓﻲ‬
‫‪٢١١‬‬
‫ﺍﻟﻣﺳﺗﻭﻯ ﺍﻟﺛﺎﻟﺙ ﺗﻭﺟﺩ ﺍﻷﺣﻭﺍﻝ ﺃﻭ ﺍﻟﺿﺭﻭﺏ‪ Modes‬ﺍﻟﺗﻲ ﻫﻲ‬
‫ﺗﻌﻳﻧﺎﺕ ﺟﺯﺋﻳﺔ ﻭﻣﻔﺭﺩﺓ ﻟﻠﺟﻭﻫﺭ‪ ،‬ﺃﻱ ﻟﺗﻠﻙ ﺍﻟﻣﺣﻣﻭﻻﺕ ﺑﺎﻋﺗﺑﺎﺭﻫﺎ‬
‫ﺻﻔﺎﺕ ﺍﻟﺟﻭﻫﺭ‪ :‬ﻭﺑﻌﺑﺎﺭﺓ ﻻﻫﻭﺗﻳﺔ ﻭﺳﻳﻁﺔ ﻓﺈﻥ ﻫﺫﺍ ﺍﻟﻣﺳﺗﻭﻯ‬
‫ﺍﻟﺛﺎﻟﺙ ﻫﻭ ﻣﺳﺗﻭﻯ ﺍﻟﺧﻠﻕ ﺃﻭ ﺍﻟﺧﻠﻳﻘﺔ ‪ créatures‬ﺍﻟﻣﺗﺟﻠّﻳﺔ ﻓﻲ‬
‫ﺻﻭﺭﺓ ﻋﺩﺩ ﻻ ﻣﺗﻧﺎﻩ ﻣﻥ ﺍﻷﻓﺭﺍﺩ ) ﻫﺫﺍ ﺍﻟﺟﺳﺩ‪ ،‬ﻫﺫﻩ ﺍﻟﻔﻛﺭﺓ‪ ،‬ﻫﺫﻩ‬
‫ﺍﻟﺷﺟﺭﺓ‪ ،‬ﺯﻳﺩ‪ ،‬ﻋﻣﺭ‪ ،‬ﻫﺫﺍ ﺍﻟﻛﻠﺏ‪ ،‬ﻫﺫﺍ ﺍﻟﺣﺻﺎﻥ…(‪ .‬ﻓﻬﺫﺍ ﺍﻟﻭﺟﻭﺩ‬
‫ﺍﻟﺛﺎﻟﺙ ﺇﺫﻥ ﻫﻭ ﻭﺟﻭﺩ ﺍﻟﺿﺭﻭﺏ‪ ،‬ﻭﺻﻔﺗﻪ ﺑﺎﻟﺗﺎﻟﻲ ﻛﻭﻧﻪ ﻭﺟﻭ ًﺩﺍ‬
‫ﺿﺭﺑﻳّﺎ ﻳﺗﻣﻳّﺯ ﺑﺎﻟﺗﻧﺎﻫﻲ ‪ finitude‬ﻭﺍﻟﻣﺣﺩﻭﺩﻳﺔ ﻓﻲ ﺍﻟﻣﻛﺎﻥ‬
‫ﻭﺍﻟﺯﻣﺎﻥ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫� )‪.Éthique, V, 31, scolie, p. 586(196‬‬

‫� )‪Robert Misrahi, 100 mots sur l’Éthique (197‬‬

‫‪de Spinoza, les Empêcheurs de tourner en rend,‬‬
‫‪.2005, p. 171‬‬

‫� )‪.Ibid., p. 116 (198‬‬

‫)‪(199‬ﺍﻟ ّﺗﺄﻛﻳﺩ ﻣﻥ ﺍﻟﻣﺗﺭﺟﻡ‪.‬‬

‫‪٢١٢‬‬
 .Éthique, IV, appendice, chapitre 31(200) �

.Éthique, V, 15, p. 576(201) �

.Éthique, V, 17, corollaire(202) �

.Ibid., V, 36, p. 89 (203) �

.Ibid., V, 36, corollaire et scolie, p. 589 (204) �

.Ibid., V, proposition 33, p. 587 (205) �

.Ibid., V, 23, scolie, p. 582 (206) �

Bruno Giuliani, Le Bonheur selon (207 ) �

Spinoza, l’Éthique reformulée pour notre
.temps, Almora, 2011, p. 232
٢١٣
 ‫� )‪.Éthique, V, 23, proposition, p. 581(208‬‬

‫� )‪.Ibid., V, 40, corollaire (209‬‬

‫� )‪.Ibid., V, 39, démonstration, p. 592 (210‬‬

‫)‪(211‬ﺍﻧﺗﺷﺭ ﻫﺫﺍ ﺍﻟﺗﺻﻭّ ﺭ ﺃﻳﺿﺎ ﻟﺩﻯ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻹﻏﺭﻳﻕ‬

‫ﺗﺄﺛﺭﺍ ﺑﺎﻟ ّﺩﻳﺎﻧﺔ ﺍﻷﻭﺭﻓﻳّﺔ ‪Orphisme‬ﺍﻟﻘﺩﻳﻣﺔ ﺣﻳﺙ ﻧﺟﺩﻩ‬‫ﺍﻟﻘﺩﺍﻣﻰ ّ‬
‫ﻟﺩﻯ » ﺃﻓﻼﻁﻭﻥ« ﻣﺛﻼ ﻭﺑﺻﻳﻐﺔ ﻣﻧﺳﺟﻣﺔ ﻣﻊ ﻧﻅﺭﻳﺔ ﺍﻟ ّﻧﻔﺱ‬
‫ﻭﻧﻅﺭﻳّﺔ ﺍﻟﻣﺛﻝ ﻟﺩﻳﻪ‪ .‬ﻭﻟﻛﻥّ » ﺃﺭﺳﻁﻭ« ﻟﻡ ﻳﻘﻝ ﺑﺫﻟﻙ ﻟﻌﺩﻡ ﺇﻣﻛﺎﻧﻳﺔ‬
‫ﺍﻟ ّﺗﻭﺍﻓﻕ ﺑﻳﻥ ﺗﻠﻙ ﺍﻷﺳﻁﻭﺭﺓ ﻭﻧﻅﺭﻳّﺗﻪ ﻓﻲ ﺍﻟ ّﻧﻔﺱ‪ .‬ﻓﺎﻟ ّﺗﻌﺎﻟﻳﻡ‬
‫ﺍﻷﺻﻠﻳّﺔ ﻟﻸﻭﺭﻓﻳّﺔ ﺗﻘﻭﻡ ﻋﻠﻰ ﺇﻗﺭﺍﺭ ﺳﻣﻭّ ﺍﻟﺭّﻭﺡ ﻭﺍﻧﺣﻁﺎﻁ ﺍﻟﺟﺳﺩ‬
‫ﻭﺗﻌﺭّﺿﻪ ﻟﻠﻔﺳﺎﺩ ﺑﻣﺎ ﻳﻌﻧﻰ ﺃﻥّ ﺍﻟﺭّﻭﺡ ﺧﺎﻟﺩﺓ ‪Immortelle‬‬
‫ﻭﻳﻣﻛﻧﻬﺎ ﺍﻟﺑﻘﺎء ﺑﻌﺩ ﺗﺣﻠّﻝ ﺍﻟﺟﺳﺩ ﻟﺗﺣ ّﻝ ﻓﻲ ﺃﺟﺳﺎﺩ ﺃﺧﺭﻯ‪ .‬ﻏﻳﺭ ﺃﻥّ‬
‫ﻧﺳﻕ »ﺳﺑﻳﻧﻭﺯ«ﺍ ﻻ ﻳ ّﺗﻔﻕ ﻫﻭ ﺍﻵﺧﺭ ﻣﻊ ﻫﺫﻩ ﺍﻷﺳﻁﻭﺭﺓ ﺍﻟﻣﺅﺳّﺳﺔ‬
‫ﻟﻔﻛﺭﺓ ﺍﻧﺗﻘﺎﻝ ﺍﻟﺭّﻭﺡ ﻣﻥ ﺟﺳﺩ ﺇﻟﻰ ﺁﺧﺭ ‪métensomatose‬‬
‫ﻭ»ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﻁﺭﺡ ﺍﻟﻣﺳﺄﻟﺔ ﻓﻲ ﻣﻌﻧﻰ ﺍﻟﺧﻠﻭﺩ‪ ،‬ﺃﻱ ﺍﻟﺑﻘﺎء ﻓﻲ‬
‫ﺍﻟ ّﺯﻣﻥ ﺑﻝ ﻓﻲ ﻣﻌﻧﻰ ﺍﻷﺯﻟﻳّﺔ‪ ،‬ﺍﻟﻣﺷﺎﺭﻛﺔ ﻓﻲ ﺍﻷﺯﻝ‪).‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫‪٢١٤‬‬
 .Éthique, V, 42, scolie(212) �

.Éthique, V, proposition 32(213) �

.Éthique, IV, 50, scolie(214) �

.Ibid., Iv, proposition 37 (215) �

.Ibid., IV, 46 (216) �

.Ibid., IV, appendice, 11 (217) �

‫ﺍﻟﺗﺄﻛﻳﺩ ﻣﻥ ﺍﻟﻣﺗﺭﺟﻡ‬.Ibid., V, 42, p. 595 (218) �

.Ibid., V, 42, scolie (219) �

٢١٥
 ‫ﺧﺎﺗﻣﺔ‬
‫ﺏ ﺍﻟﺳﺑﻳﻧﻭﺯﻱﱢ ﻭ ُﺣ ُﺩﻭ ُﺩﻩُ‬ ‫َﻋ َﻅ َﻣ ُﺔ ْ‬
‫ﺍﻟﻣﺫ َﻫ ِ‬

‫ﺍﻹﻧﺳﺎﻥ ﺍﻟﺣﺭﱢ‬
‫ِ‬ ‫ﻳﻘﻭﻝ »ﺳﺑﻳﻧﻭﺯﺍ«‪» :‬ﻣﺎ ﻣﻥ ﺷﻲء ﺃﺑﻌ َﺩ ﻋﻥ ﺗﻔﻛﻳﺭ‬
‫ﺗﺗﻣﺛﻝ ﻓﻲ ﺗﺄﻣ ٍﱡﻝ ﺍﻟﺣﻳﺎ ِﺓ ﻭﻟﻳﺱ ﻓﻲ‬ ‫ﺕ‪ .‬ﻓﺣِﻛﻣ ُﺗ ُﻪ ّ‬ ‫ﻣﻥ ﺍﻟ ّﺗﻔﻛﻳﺭ ﻓﻲ ﺍﻟﻣﻭ ِ‬
‫ُﺩﺭﻙ » ﺑﺎﺭﻭﺥ«‪ ،‬ﺍﻟّﺫﻱ ﻳﻘﻭﻝ ﻋﻧﻪ ﻛﺎﺗﺏُ‬ ‫ﺕ«)‪ .(220‬ﻳ ِ‬ ‫ﺗﺄﻣّﻝ ﺍﻟﻣﻭ ِ‬
‫ﺳﻳﺭﺗِﻪ » ﻛﻠﺭﻭﺱ« ﺇ ّﻧﻪ ﺫﻭ ﺑﻧﻳ ٍﺔ ﺟﺳﻣ ّﻳ ٍﺔ ﻫﺯﻳﻠﺔٍ‪ ،‬ﻭﺍﻟّﺫﻱ ﻛﺎﻥ ﻗﺩ‬
‫ﺻﻳﺏ ﺑﺎﻟ ﱡﺳ ﱢﻝ ﻣﻧﺫ ﺳﻥّ ﺍﻟﺧﺎﻣﺳﺔ ﻭﺍﻟﻌﺷﺭﻳﻥ‪ ،‬ﺃ ّﻧﻪ ﻟﻥ َﻳﻌﻳﺵ ﻟﻣ ّﺩ ٍﺓ‬ ‫َ‬ ‫ﺃُ‬
‫ﺣﺎﻝ‬ ‫ٍ‬ ‫ﻁﻭﻳﻠ ٍﺔ‪ .‬ﻭﻟﻛﻥ ﻣُﺿﻳﻔﻳ ِﻪ ﻭﺃﻗﺎﺭ َﺑﻪ ﺷﻬﺩﻭﺍ ﻋﻠﻰ ﺃ ّﻧﻪ َﺑﻘ َِﻲ ﻋﻠﻰ‬
‫ﻣﻥ ﺍﻟ ّﺳﻛِﻳ َﻧ ِﺔ ﻭﺍﻟﻐﺑﻁ ِﺔ ﺇﻟﻰ ﺃﻥْ ﻟَ َﻔ َﻅ ﺃَﻧ َﻔﺎ َﺳ ُﻪ ﺍﻷﺧﻳﺭ ِﺓ‪ .‬ﻭﻣﺛﻠﻣﺎ ﻳُﻔﺻِ ُﺢ‬
‫ﻫ َُﻭ ﻋﻥ ﺫﻟﻙ ﻓﻲ ﺭﺳﺎﻟﺔ ﻟـ»ﻏﻳﻭﻡ ﺑﻼﻳﻧﺑﺭﻍ«‪ :‬ﻓـ»ﺇﻥّ ﻣﻣﺎﺭﺳﺔ‬
‫ﺍﻟﻔﻬﻡ‪ ،‬ﺍﻟّﺗﻲ ﻟ ْﻡ َﺗ ِﻐﺏْ ﻋ ّﻧﻲ ﻳﻭﻣًﺎ‪ ،‬ﺟﻌﻠﺕ ﻣ ّﻧﻲ‬ ‫ﻗﺩﺭﺗِﻲ ّ‬
‫ﺍﻟﻁﺑﻳﻌ ّﻳ ِﺔ ﻋﻠﻰ‬
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‫ﻧﺧﺭ ُ‬
‫ﻁ ﻓﻲ ﺍﻟﺣﻳﺎﺓِ‪،‬‬ ‫ﺇﻧﺳﺎ ًﻧﺎ ﺳﻌﻳ ًﺩﺍ‪ .‬ﺃﻧﺎ ﺃﺗﻣ ّﺗ ُﻊ ﺑﺫﻟﻙ ﻓﻲ ﺍﻟﺣﻘﻳﻘ ِﺔ ﻭﺍَ َ ِ‬
‫ﺑﺎﻟﺣﺯﻥ ﻭﺍﻟﺑﻛﺎﺋﻳّﺎﺕِ‪ ،‬ﻭﻟﻛﻥ ﺑﺎﻟﺳّﻛﻳ َﻧ ِﺔ ﺍﻟّﺗﻲ ﺗﻐﻣُﺭ َﻫﺎ ﺍﻟﻐﺑﻁ ُﺔ‬ ‫ِ‬ ‫ﻟﻳﺱ‬
‫َ‬
‫ﻭﺍﻟﻣﺭ ُﺡ«)‪ .(221‬ﻳﻭﻡ ﺍﻟﺳّﺑﺕ ‪ 20‬ﻓﺑﺭﺍﻳﺭ‪/‬ﻓﻳﻔﺭﻱ ‪ ،1677‬ﺃﺣﺱّ‬
‫ﺣﺿﻭﺭ ﺻﺩﻳﻘﻪ‬ ‫َ‬ ‫ﻭﻁﻠﺏ‬
‫َ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺄ ّﻧﻪ ﻟﻳﺱ ﻋﻠﻰ ﻣﺎ ﻳُﺭﺍﻡ‬
‫ﺍﻟﻁﺑﻳﺏ ﻣﻥ ﺁﻣﺳﺗﺭﺩﺍﻡ‬ ‫ﺍﻟﻁﺑﻳﺏ » ﻟﻭﻳﺱ ﻣﺎﻳﺭ«‪ .‬ﻭﺑﻌﺩ ﺃﻥ ﻭﺻﻝ ّ‬ ‫ّ‬
‫ﻓﻲ ﺻﺑﺎﺡ ﺍﻟﻳﻭﻡ ﺍﻟﻣﻭﺍﻟﻲ‪ ،‬ﻁﻠﺏ ﺑﺄﻥ ُﺗﻘ ﱠﺩ َﻡ ﺇﻟﻰ » ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺟﺑ ُﺔ‬
‫ﺟﺎﺝ‪ .‬ﺛ ّﻡ ﻋﻧﺩﻣﺎ ﺫﻫﺏ ﻣُﺿﻳﻔﻭﻩُ ﺑﻌﺩ ﺍﻟﻐﺩﺍ ِء ﺇﻟﻰ‬ ‫ﻣﺭﻕ ﺍﻟ ّﺩ ِ‬ ‫ِ‬ ‫ﻣﻥ‬
‫ﺍﻟﺛﺎﻟﺛﺔ ﺑﻌﺩ‬ ‫ﺍﻟﻘُ ّﺩﺍﺱ‪ُ ،‬ﺗﻭﻓّﻲ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻏﺭﻓﺗﻪ ﻋﻠﻰ ﺍﻟﺳّﺎﻋﺔ ّ‬
‫ﺍﻟﻅﻬﺭ ﺗﻘﺭﻳﺑًﺎ‪ .‬ﻛﺎﻥ ﻋﻣﺭﻩ ﺁﻧﺫﺍﻙ ‪ 45‬ﺳﻧﺔ‪ .‬ﻭﻣﻥ ﺍﻟﻣﺭ ّﺟﺢ ﺃﻥّ‬
‫»ﻟﻭﻳﺱ ﻣﺎﻳﺭ« ﻗﺩ ﺃﺧﺫ ﻣﺧﻁﻭﻁﺎﺗﻪ ﺇﻟﻰ ﻧﺎﺷﺭﻩ ﻓﻲ ﺃﻣﺳﺗﺭﺩﺍﻡ‬
‫»ﺟﺎﻥ ﺭﻳﻭﻓﺭﺗﺱ« ‪ Jan Rieuwertz‬ﺍﻟّﺫﻱ ﻛﺎﻥ ﻗﺩ ﺗﻛﻔّﻝ‬
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‫ﺑﻣﺻﺎﺭﻳﻑ َﺩ ْﻓﻧﻪ ﻓﻲ ﺍﻟـ»ﻧﻳﻭﻑ ﻛﺭﻙ« ‪ NieuweKerk‬ﻛﻧﻳﺳﺔ‬
‫ﻣُﺿِ ﻳﻔِﻳ ِﻪ ﺍﻟﺑﺭﻭﺗﺳﺗﺎﻧﺗﻳّﺔ ﺍﻟﺻّﻐﻳﺭﺓ‪ .‬ﻭﺑﻌﺩ ﻣﺭﻭﺭ ﻋﺷﺭ ﺳﻧﻭﺍﺕ‪،‬‬
‫ﻭﻧﻅﺭﺍ ﻟﻧﻘﺹ ﺍﻟﻣﺎﻝ ﻟﻣﻭﺍﺻﻠﺔ ﺩﻓﻊ ﺇﻳﺟﺎﺭ ﻋﻘﺎﺭ ﺍﻟﻘﺑﺭ‪ ،‬ﻭُ ّﺯﻋﺕ‬
‫ﺑﻘﺎﻳﺎ ﺟﺛﻣﺎﻧﻪ ﻓﻲ ﺍﻟﻣﻘﺑﺭﺓ ﺍﻟﻣﺟﺎﻭﺭﺓ ﻟﻠﻛﻧﻳﺳﺔ‪ .‬ﻭﻛﺎﻧﺕ ﺃﺧﺗﻪ‬
‫»ﺭﺑﻳﻛﺎ« ﺍﻟّﺗﻲ ﻟﻡ ﺗﻠﺗﻘﻪ ﻣﻧﺫ ﺻﺩﻭﺭ ﻗﺭﺍﺭ ﺇﺧﺭﺍﺟﻪ ﻣﻥ ﺍﻟﻣﻠّﺔ‬
‫ﺍﻟﻳﻬﻭﺩﻳّﺔ‪ ،‬ﻗﺩ ﻅﻬﺭﺕ ﺑﻣﺟﺭﺩ ﺍﻹﻋﻼﻥ ﻋﻥ ﻭﻓﺎﺗﻪ ﻟﻠﻣﻁﺎﻟﺑﺔ‬
‫ﺑﺎﻹﺭﺙ‪ ،‬ﻏﻳﺭ ﺃ ّﻧﻬﺎ ﺳﺭﻋﺎﻥ ﻣﺎ ﺗﺭﺍﺟﻌﺕ ﻋﻥ ﺫﻟﻙ ﻋﻧﺩﻣﺎ ﻋﺭﻓﺕ‬
‫ﺭﺍﺑﻳﺣ ُﻪ‪ .‬ﻭﺳﻳﺗ ّﻡ ﺑﻳﻊ ﺛﺭﻭﺗِﻪ ﺍﻟﻬﺯﻳﻠﺔ‪ ،‬ﺍﻟ ُﻣ َﻛﻭﱠ ﻧ ِﺔ‬ ‫َ‬ ‫ُ‬
‫ﺗﻔﻭﻕ َﻣ‬ ‫ﺃﻥّ ﺩﻳﻭﻧﻪ‬
‫ﺃﺳﺎﺳًﺎ ﻣﻥ ُﻛﺗﺏٍ‪ ،‬ﻓﻲ ﺍﻟﻣﺯﺍﺩ ﺍﻟﻌﻠﻧﻲّ ‪ .‬ﺛ ّﻡ َﻗﺑْﻝ ﺍﻧﻘﺿﺎ ِء ﺳﻧ ٍﺔ ﻋﻠﻰ‬
‫ﻭﻓﺎﺗِﻪ َﻧﺷﺭ » ﺟﺎﻥ ﺭﻳﻭﻓﺭﺗﺱ« ﺃﻋﻣﺎﻟَﻪ ﺍﻟﻣﺗﺄ ّﺧﺭﺓ ﺍﻟّﺗﻲ ﻣﻥ ﺑﻳﻧﻬﺎ‬
‫ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﻓﻲ ﻁﺑﻌ ٍﺔ ﻣُﺯﺩﻭﺟ ِﺔ ﺍﻟﻠّﻐﺔِ‪ ،‬ﻻﺗﻳﻧ ّﻳ ٍﺔ ﻭﻫﻭﻟﻧﺩ ّﻳﺔٍ‪ ،‬ﻣﻥ‬
‫ُﺳﺗﻌﺎﺭ‪ .‬ﻭﺑﺣﻠﻭﻝ ﺻﺎﺋﻔﺔ ‪1678‬‬ ‫ٍ‬ ‫ﻧﺎﺷﺭ ﻣ‬
‫ٍ‬ ‫ﺏ ﻭﺑﺎﺳﻡ‬ ‫ﺩﻭﻥ ﺍﺳﻡ ﺍﻟﻛﺎ ِﺗ ِ‬
‫ﺕ ﺍﻟﻣﺩﻧﻳّﺔ ﻭﺍﻟﺩﻳﻧﻳّﺔ‬ ‫ﺏ ﻣﻥ ِﻗ َﺑ ِﻝ ﺍﻟﺳّﻠﻁﺎ ِ‬‫ﺗ ّﻡ ﺗﻭﺟﻳ ُﻪ ﺍﻟ ّﺗﻬﻣ ِﺔ ﺇﻟﻰ ﺍﻟﻛﺗﺎ ِ‬
‫ﺑﻘﺭﺍﺭ‬
‫ٍ‬ ‫ﺏ ﺍﻟ َﻣﻣْﻧﻭﻋ ِﺔ‬‫ﻭﺃﺩﺭﺟ ْﺗ ُﻪ ﺍﻟﻛﻧﻳﺳ ُﺔ ﺍﻟﻛﺎﺛﻭﻟﻳﻛ ّﻳ ُﺔ ﻓﻲ ﻗﺎﺋﻣ ِﺔ ﺍﻟﻛﺗ ِ‬
‫ﻣﻥ ﺍﻷﺳﻘﻑ » ﻧﻳﺎﻟﺱ ﺳﺗﺎﻧﺳﻥ«‪ ) Niels Stensen‬ﺫﻟﻙ ﺍﻷﺳﻘﻑ‬
‫ﺍﻟﺛﺎﻧﻲ« ﻗﺩ ﻣﻧﺣﻪ ﺩﺭﺟﺔ ﺍﻟﻘﺩﺍﺳﺔ( ﺍﻟّﺫﻱ‬ ‫ﺍﻟﺫﻱ ﻛﺎﻥ » ﻳﻭﺣﻧﺎ ﺑﻭﻟﺱ ّ‬
‫ﻳﺻﻑ ﺍﻟﻛﺗﺎﺏ ﺑﺄ ّﻧﻪ ﻭ َﺑﺎ ٌء ﻣُﻌْ ٍﺩ ‪ .un mal pestilentiel‬ﻭﻳُﻌﺗ َﺑ ُﺭ‬
‫ﺍﻟﻣﺣﻔﻭﻅ ﻓﻲ ﺃﺭﺷﻳﻑ ﺍﻟﻔﺎﺗﻳﻛﺎﻥ ﻫﻭ ﺍﻟ ّﻧﺳﺧ َﺔ ﺍﻟﻣﺧﻁﻭ َﻁ َﺔ‬ ‫ُ‬ ‫ﻫﺫﺍ ﺍﻟﻌﻣ ُﻝ‬
‫ﺍﻷﻣﺭ ﻻ‬ ‫َ‬ ‫ﺍﻟﻭﺣﻳﺩ َﺓ ﺍﻟّﺗﻲ ﻭﺻﻠﺕ ﺇﻟﻳﻧﺎ ﻣﻥ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﺭﻏﻡ ﺃﻥّ‬
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‫ﺑﺧﻁ ﻳﺩِﻩ‪.‬‬ ‫ﻳﺗﻌﻠّﻕ ﺑﺎﻟﻣﺧﻁﻭﻁِ ﺍﻷﺻﻠﻲﱢ ﺍﻟّﺫﻱ ﻛﺗﺑﻪ ﺍﻟﻛﺎﺗﺏُ‬

‫ّﺍﺋﻲ ﺍﻷﻋ ّﺯﺍء‪ ،‬ﻓﺄﻧﺎ ﺃُﺣﺏّ » ﺑﺎﺭﻭﺥ‬ ‫ﺍﻷﻣﺭ ﻳﺎ ﻗُﺭ َ‬

‫َ‬ ‫ﻻ ﺑ ّﺩ ﺃ ّﻧﻛﻡ ﻓﻬﻣﺗﻡ‬
‫ﺳﺑﻳﻧﻭﺯﺍ« ُﺣ ًّﺑﺎ ﻋﻣﻳ ًﻘﺎ‪ .‬ﻫﺫﺍ ﺍﻟﺭّﺟ ُﻝ ُﻳﺛِﻳ ُﺭﻧِﻲ ﺑﺄﺻﺎﻟ ِﺗ ِﻪ ﻭﺑﻌ ِ‬
‫ُﻣﻕ‬
‫‪٢١٧‬‬
‫ﻭﺑﻠُ ْﻁ ِﻔ ِﻪ ﻭ َﺗ َﺳﺎ ُﻣ ِﺣﻪِ‪ ،‬ﻭﺑ ُﺟﺭﻭ ِﺣ ِﻪ ﻭﺁﻻ ِﻣ ِﻪ ﺃﻳﺿﺎ‪ ،‬ﺗﻠﻙ ﺍﻟّﺗﻲ‬ ‫ﺍﻧﺳﺟﺎ ِﻣ ِﻪ ِ‬
‫ﺣﻭ ﺍﻟﺣﻛ َﻣ ِﺔ‪.‬‬ ‫ﻑ ﻛﻳﻑ ُﻳ َﻧ ﱢﻔﺱُ ﻋﻧﻬﺎ ﺧﻼﻝ َﻣﺳْ َﻌﺎﻩ ﺍﻟّﺫﻱ ﻻ َﻳ ِﻛ ﱡﻝ َﻧ َ‬ ‫َﻋ َﺭ َ‬
‫ﺃﻧﺎ ﺃُﺣ ﱡﺑ ُﻪ ﺃ ْﻳﺿًﺎ ﻷ ّﻧ ُﻪ ُﻣ َﻔ ﱢﻛ ٌﺭ ﺇﻳﺟﺎﺑﻲﱞ ‪un penseur de‬‬
‫ْﻥ ﺍﻟ ُﻣ َﻔ ّﻛﺭﻳﻥ ﺍﻟﻣُﺣﺩﺛﻳﻥ ﺍﻟﻘﻼﺋﻝ ﺍﻟّﺫﻳﻥ‬ ‫‪ .l’affirmation‬ﻓﻬﻭ ﻣِﻥ َﺑﻳ ِ‬
‫ﻁﻭﺍ ﻓﻲ ﺍﻟﺧﻁﺎﺏ ﺍﻟﺳّﻠﺑﻲﱢ ‪ ،négativisme‬ﺃﻱ ﻓﻲ ﺭﺅﻳ ٍﺔ‬ ‫ﻟﻡ َﻳﺳْ ﻘُ ُ‬
‫ﺻﻭﱠ َﺭ ﺍﻟﻭﺟﻭ َﺩ ﺇﻳﺟﺎﺑ ًّﻳﺎ ﻭﺍﻗﺗﺭﺡ‬ ‫ْﻕ‪ ،‬ﺑﻝ َﺗ َ‬ ‫ﻣﺄﺳﺎﻭ ّﻳ ٍﺔ ﻟﻠﺣﻳﺎ ِﺓ ﻓﻲ ﺍﻟ ُﻌﻣ ِ‬
‫ﺍﻧﺧﺭﻁﺕ ﻣﻧﺫ‬ ‫ُ‬ ‫ﺍﻟﺫﺍﺕ ﻳﻘﻭ ُﺩ ﺇﻟﻰ ﺍﻟﻐﺑﻁ ِﺔ ﻭﺍﻟﺑﻬﺟ ِﺔ‪ .‬ﻟﻘﺩ‬ ‫ﻁﺭﻳ ًﻘﺎ ﻟﺑﻧﺎء ّ‬
‫ﺍﻟﻣﺳﺎﺭ ﺍﻟ َﺑ ّﻧﺎ ِء ﺍﻟّﺫﻱ ﻻ ﻳﺣﻭﻝ ﺩﻭﻥ ﺗﺑ ّﻧﻲ ﻧﻅﺭ ٍﺓ‬ ‫ِ‬ ‫ﺍﻟﺑﺩﺍﻳﺔ ﻓﻲ ﻫﺫﺍ‬
‫ﺍﻟﻁﺑﻳﻌ ِﺔ ﺍﻟﺑﺷﺭ ّﻳ ِﺔ ﻭﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ‪ -‬ﺑﻝ ﻫﻭ ﻳﺣﻔّﺯ ﻋﻠﻰ‬ ‫ﻣﺳﺗﻧﻳﺭ ٍﺓ ﺇﻟﻰ ّ‬
‫ﺫﻟﻙ ‪ .-‬ﺃُﺣﺏﱡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻷ ّﻧﻪ ﻣُﻔ ّﻛﺭ ﻛﺭﻳ ٌﻡ ُﻳﺣِﺏﱡ ﻣُﺳﺎﻋ َﺩ َﺓ ﺃﺑﻧﺎ َء‬
‫ﺍﻟﻌﺎﻟﻡ ﺍﻟّﺫﻱ ﻳﻌﻳﺵُ ﻓﻳ ِﻪ‪.‬‬ ‫ِ‬ ‫ﺗﺣﺳﻳﻥ‬
‫ِ‬ ‫ﺟﻠﺩﺗِﻪ ﺑﻭﺍﺳﻁﺔ ﻓﻠﺳﻔﺗﻪ ﻭ َﻳﺭْ ُﻧﻭ ﺇﻟﻰ‬
‫ﺍﻟﺟﻣﻳﻊ‬ ‫ﻡ‬
‫َ‬ ‫ﺎ‬ ‫ﻣ‬
‫َ‬ ‫ﺃ‬ ‫ِﻪ‬
‫ﺗ‬ ‫ﺷﺟﺎﻋ‬ ‫ﺃﺟﻝ‬ ‫ﻣﻥ‬ ‫‪-‬‬ ‫ﺹﱠ‬ ‫ﺧ‬‫َ‬ ‫ﺃُﺣ ﱡﺑ ُﻪ ﺃ ْﻳﺿًﺎ ‪ -‬ﻭﺭﺑّﻣﺎ ﺑﺻﻔ ٍﺔ ﺃَ‬
‫ِ‬
‫ﻭﻓﻲ ﻣﻭﺍﺟ َﻬﺗ ِِﻬ ْﻡ‪ .‬ﻓﻘﺩ ﻅ ّﻝ ﻭﻓ ًّﻳﺎ ﻟﺣﺏﱢ ﺍﻟﺣﻘﻳﻘﺔِ‪ُ ،‬ﻣ َﻔﺿ ًﱢﻼ ﺣﺭّﻳﺔَ‬
‫ﻭﺍﻟﻁﺎﺋﻔ ِﺔ ﻭﻋﻠﻰ ﺍﻻﻣﺗﺛﺎﻟﻳّﺔ‬ ‫ّ‬ ‫ﻁﻣﺄﻧﻳ َﻧ ِﺔ ﺍﻟﻌﺎﺋﻠ ِﺔ‬ ‫ﺍﻟ ّﺗﻔﻛﻳﺭ ﻋﻠﻰ ُ‬
‫ِ‬
‫ﻷﺑﺷﻊ‬ ‫ً‬
‫ﺍﻟﻔﻛﺭﻳّﺔ‪ .conformisme intellectuel‬ﻟﻘﺩ ﻛﺎﻥ ﺿﺣﻳّﺔ‬
‫ِ‬
‫ﺕ ﺍﻟ ّﺗﻬﺩِﻳ ِﺩ‬ ‫ﻭﻋﺎﺵ َﺗﺣْ َ‬‫َ‬ ‫ﺍﻻﻧﺗﻬﺎﻛﺎﺕِ‪ ،‬ﺗ ّﻡ ﺍﻟﺗﻧ ّﻛ ُﺭ ﻟ ُﻪ ِﻣﻥْ ِﻗ َﺑ ِﻝ َﺫﻭﻳ ِﻪ‬
‫ﻳﺭ ِﺗ ِﻪ‪ .‬ﻛﺎﻥ‬ ‫ﻟﻠﺧﻁ ﺍﻟﻣ َُﻭﺟﱢ ِﻪ ﻟِﻣَﺳِ َ‬ ‫ّ‬ ‫ﺑﻘﻲ ﻭﻓﻳّﺎ ﺩﺍﺋﻣًﺎ‬ ‫ﺍﻟﻣﺗﻭﺍﺻﻝ ﻭﻟﻛ ّﻧﻪ َ‬
‫ﺽ ﻟﻠ َﻐ ْﺩ ِﺭ ﻭﻟﻛ ّﻧﻪ ﻟ ْﻡ‬ ‫ﺿ ًﺔ ﻟﻠﻛﺭﺍﻫﻳّﺔ ﻭﻟ ِﻛ ّﻧ ُﻪ ﻟ ْﻡ َﻳ ْﻛ َﺭ ْﻩ ﺃﺑ ًﺩﺍ‪َ .‬ﺗﻌﺭﱠ َ‬ ‫ﻋُﺭ َ‬
‫ّﺽ ﻟﻠﺳّﺧﺭ َﻳ ِﺔ ﻭﻟﻛ ّﻧﻪ ﻟﻡ ﻳﺳﺧﺭْ ﻣِﻥ ﺃﺣ ٍﺩ َﻗ ﱠﻁ‪َ .‬ﺗ ﱠﻡ‬ ‫َﻳ ْﻐ ِﺩﺭْ ﺃ َﺑ ًﺩﺍ‪َ .‬ﺗﻌﺭ َ‬
‫ﺍﻷﺣﻳﺎﻥ ﻭﻟﻛ ّﻧﻪ ﻛﺎﻥ ﺩﺍﺋﻣًﺎ ﻳﺭ ّﺩ ﺑﺎﺣﺗﺭﺍ َﻡ‪ .‬ﻋﺎﺵ‬ ‫ِ‬ ‫ﻛﺛﻳﺭ ﻣﻥ‬
‫ٍ‬ ‫ﺷ ْﺗ ُﻣ ُﻪ ﻓﻲ‬
‫ﺃﻓﻛﺎﺭﻩ‪ .‬ﻭﻫﺫﺍ ﺃﻣ ٌﺭ ﻻ‬ ‫ِ‬ ‫ﺍﻧﺳﺟﺎﻡ ﻣﻊ‬
‫ٍ‬ ‫ﺑﺎﻋﺗﺩﺍﻝ ﻭﻛﺭﺍﻣ ٍﺔ ﻭﻓﻲ‬ ‫ٍ‬ ‫ﺩﺍﺋﻣﺎ‬
‫ﻳﻭﺟ ُﺩ ﻣُﺛﻘّﻑٌ ‪ ،‬ﺑﻣﺎ ﻓﻲ ﺫﻟﻙ ﺃﻧﺎ‪ ،‬ﻗﺎﺩ ٌﺭ ﻋﻠﻳ ِﻪ‪ .‬ﺃﻧﺎ ﺃُﺣﺏﱡ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺎﻱ ﺇﻟﻰ ﺍﻟﺣِﻛﻣ ِﺔ‪ .‬ﻭﻟﻛﻥ ﻫﻝ ﻣﻌﻧﻰ‬ ‫ﻋﺯﻳﺯﺍ ﻓﻲ َﻣﺳْ َﻌ َ‬ ‫ً‬ ‫ﻭﺃَﻋ َﺗ ِﺑ ُﺭﻩُ ﺻﺩﻳ ًﻘﺎ‬
‫ﺫﻟﻙ ﺃ ّﻧﻲ ﺳﺑﻳﻧﻭﺯﻱ؟ ﻧﻌﻡ ﺃﻧﺎ ﺳﺑﻳﻧﻭﺯﻱّ ﻣﻥ ﻭﺟﻭ ٍﻩ ﻋ ّﺩﺓ‪ ،‬ﻭﺳﺄﻋﻭﺩ‬
‫‪٢١٨‬‬
‫ﻓﻛﺭ »ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬ ‫ﺇﻟﻰ ﺷﺭﺡ ﺫﻟﻙ‪ .‬ﻭﻟﻛ ّﻧﻲ ﻻ ﺃﺭﻯ ﺃ ّﻧﻲ ﺃ ّﺗﻔﻕ ﻣﻊ ِ‬
‫ﻧﻘﺎﻁٍ ﻛﺛﻳﺭ ٍﺓ‪ .‬ﻟﻡ ُﺗ َﺗﺢْ ﻟﻲ ﻋﻠﻰ ﺍﻣﺗﺩﺍﺩ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﻓﺭﺻ ُﺔ ﺍﻟﺗﻌﺭّﺽ‬
‫ﺇﻟﻰ ﻣﺳﺄﻟﺗﻳﻥ ﻳﺗﻌﺭّﺽ ﻟﻬﻣﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺳﺭﻋﺔ ﻓﻲ ﻋﻣﻠﻪ‪ ،‬ﺣﻳﺙ‬
‫ﺻﻭﱡ ُﺭﻩُ ﻟﻠﻣﺭﺃ ِﺓ ﻭ َﻣ ْﻭﻗﻔُ ُﻪ ﻣِﻥ‬
‫ْﻕ‪َ :‬ﺗ َ‬
‫ﺃﺧﺗﻠﻑُ ﻣﻌﻪ ﺣﻭﻟﻬﻣﺎ ﺑﻌﻣ ٍ‬
‫ﺍﻟﺣﻳﻭﺍﻧﺎﺕ‪.‬‬

‫ﻋﻧﺩﻣﺎ ﺗﻭﻓّﻲ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﻭﻡ ‪ 21‬ﻓﺑﺭﺍﻳﺭ ‪ 1677‬ﻛﺎﻥ ﻗﺩ ﻓﺭﻍ‬

‫ﻟﻠﺗﻭّ ﻣﻥ ﻛﺗﺎﺑﺔ ﻓﻘﺭﺓ ﻣﻥ ﺍﻟﺭّﺳﺎﻟﺔ ﺍﻟﺳّﻳﺎﺳﻳّﺔ ) ﺍﻟّﺗﻲ ﻟﻡ ﺗﻛﺗﻣﻝ(‬
‫ﻻﻧﺗﺧﺎﺏ ﻓﻲ ﺍﻟ ّﻧﻅﺎﻡ ﺍﻟﺩﻳﻣﻘﺭﺍﻁﻲّ ‪.‬‬ ‫ﺍﻟﺣﻕ ﻓﻲ ﺍ ِ‬‫ّ‬ ‫ﺻﻬﺎ ﻟﻣﺳﺄﻟﺔ‬ ‫ﺻ َ‬‫َﺧ ّ‬
‫ﺍﻷﻁﻔﺎﻝ‬
‫ِ‬ ‫ﻭﻟﻛ ّﻧﻪ ﺑﻳ َّﻥ ﺃ ّﻧﻪ ﻳﺟﺏ ﺍﺳﺗﺑﻌﺎ ُﺩ ﺍﻟﻧﺳﺎ ِء َﻣ َﺛﻠُﻬُﻥﱠ ﻓﻲ ﺫﻟﻙ َﻛ َﻣ َﺛ ِﻝ‬
‫ﺕ ﻷﺯﻭﺍ ِﺟ ِﻬﻥﱠ ‪ .‬ﺛ ّﻡ َﻳﻁﺭﺡ ﺑﻌﺩ ﺫﻟﻙ‬ ‫ﻣﻥ ﻫﺫﻩ ﺍﻟﻠّﻌﺑﺔ ﻟﻛﻭﻧ ِِﻬﻥﱠ ﺗﺎﺑﻌﺎ ٍ‬
‫ﻗﻳﻕ ﺍﻟ ّﺗﺎﻟﻲ‪ :‬ﻫﻝ ﺇﻥّ ﻫﺫﻩ ﺍﻟﺗﺑﻌﻳّﺔ ﻣُﺗﺄ ّﺗﻳﺔ ﻣﻥ ﺍﻟﻣﺅﺳّﺳﺔ‬ ‫ﺍﻟﺳّﺅﺍ َﻝ ﺍﻟ ّﺩ َ‬
‫ﺍﻟﺛﻘﺎﻓﻳّﺔ ﺃﻡ ﻣِﻥ ﻁﺑﻳﻌﺗﻬﻥّ ﻧﻔﺳﻬﺎ؟ ﻭﺧﻼ ًﻓﺎ ﻟﻛ ّﻝ ﺍﻧﺗﻅﺎﺭﺍﺗِﻧﺎ ﻣﻧﻪ‪ ،‬ﺳﻘﻁ‬
‫ﻟﻌﺻﺭﻩ ﻭﻫﻭ ﻳﻘﻭﻝ ﻟﻧﺎ‪ » :‬ﺇﻥّ‬ ‫ِ‬ ‫ﺍﻷﺣﻛﺎﻡ ﺍﻟﻣُﺳﺑﻘﺔ‬
‫ِ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬
‫ﻣﻧﺯﻟﺔ ﺍﻟ ّﻧﺳﺎء ﻣُﺗﺄ ّﺗﻳﺔ ﻣﻥ ﺿُﻌﻔِﻌﻥﱠ ﺍﻟﻁﺑﻳﻌﻲﱢ «‪ .‬ﻭﻻ ﻳﺳﺗﻧﺩ ﺍﺳﺗﺩﻻﻟُﻪ‬
‫ﺻ ْﻝ ﻓﻲ ﺃﻱﱢ‬ ‫ﻫﺫﺍ ﺍﻟﺿّﻌﻳﻑ ﺟ ّﺩﺍ ّﺇﻻ ﻋﻠﻰ ﻣﻼﺣﻅﺔ ﻣﺑﺎﺷﺭﺓ‪» :‬ﻟﻡ َﻳﺣْ ُ‬
‫ﺣﻳﺙ‬ ‫ُ‬ ‫ﻛﺎﻥ ﺃﻥ َﺣ َﻛ َﻡ ﺍﻟﺭّﺟﺎ ُﻝ ﻭﺍﻟ ّﻧﺳﺎ ُء ﻣﻌًﺎ‪ .‬ﻓﻔﻲ ﻛ ّﻝ ﺑﻼﺩ ﺍﻷﺭﺽ‬ ‫َﻣ ٍ‬
‫ﻭﻥ ﻭﺃﻥّ ﺍﻟﻧﺳﺎ َء‬ ‫ﻳﻭﺟﺩ ﺭﺟﺎ ٌﻝ ﻭﻧﺳﺎءٌ‪َ ،‬ﻧ َﺭﻯ ﺃﻥّ ﺍﻟﺭّﺟﺎ َﻝ ُﻳ َﻬ ْﻳ ِﻣ ُﻧ َ‬
‫ﺎﻥ‬‫ّﺿﻥ ﻟ َﻬ ْﻳ َﻣ َﻧﺗ ِِﻬ ْﻡ‪ .‬ﻭﺑﻬﺫﺍ ﺍﻟﻭﺟْ ﻪ َﻳﻌْ ﺭﻑُ ﺍﻟ ِﺟ ْﻧ َﺳ ِ‬ ‫ﻳ َﺗﻌﺭ َ‬
‫ﺍﻟ ّﺳﻼَ َﻡ«)‪ (222‬ﻭﻫﻛﺫﺍ ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺫﻱ َﻧ َﺟ َﺢ ﻓﻲ َﺗﺟﺎﻭُ ِﺯ‬
‫ﺕ ﻛﺛﻳﺭﺓٍ‪ ،‬ﻟ ْﻡ َﻳﻌﺭﻑْ‬ ‫ﻭﺯ َﻣ ِﻧ ِﻪ ﻓﻲ ﻣﺟﺎﻻ ٍ‬‫ﺍﻷﺣﻛﺎﻡ ﺍﻟﻣُﺳﺑ َﻘ ِﺔ ﻟﺛﻘﺎﻓﺗِﻪ َ‬
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‫ﺗﻔﻛﻳﺭﻩ ﺇﻟﻰ ﺩﺭﺟ ٍﺔ ﻛﺎﻓﻳ ٍﺔ ﻓﻲ ﻣﺎ َﻳﺧﺹﱡ ﻫﺫﻩ ﺍﻟﻣﺳﺄﻟ ِﺔ‪.‬‬ ‫َ‬ ‫ﻛﻳﻑ ﻳُﻌﻣ ُّﻕ‬
‫ﻻ ﺑ ْﻝ ﺇ ّﻧﻲ ﺃﺗﺳﺎ َء ٌﻝ ﻋﻣّﺎ ﺇﺫﺍ ﻛﺎﻥ ﻗﺩ َﻓ ِﻬ َﻡ ﺗﻣﺎﻣًﺎ ُﻣ َﻐﺎ َﻣ َﺭ َﺗ ُﻪ ﺍﻟﻌﺎﻁﻔ ّﻳ َﺔ‬
‫‪٢١٩‬‬
‫ﺍﻟﻔﺎﺷﻠ َﺔ)‪ ،(223‬ﻭﻋﻣّﺎ ﺇﺫﺍ ﻛﺎﻧﺕ ﻫﺫﻩ ﺍﻟﻣُﻐﺎﻣﺭﺓُ ﺍﻟﻌﺎﻁﻔ ّﻳ ُﺔ ﺍﻟﻔﺎﺷﻠ ُﺔ ْﻗﺩ‬
‫ﺕ ﻓﻲ ﻛﺭﺍﻫ ّﻳ ِﺔ ﺍﻟ ّﻧﺳﺎ ِء ﺍﻟﻣﺭﺗﺑﻁﺔ ﺑﻁﺑﻳﻌﺔ‬ ‫َﺟﻌﻠﺗﻪ َﻳﺳﻘُ ُ‬
‫ﻁ ِﺑ َﺗ َﻌ ﱡﻧ ٍ‬
‫ﺍﻟﻣﺟﺗﻣﻌﺎﺕ ﺍﻷﺑﻭﻳّﺔ…‬

‫ﻫﻧﺎﻙ ﻓﻛﺭﺓٌ ﺃُﺧﺭﻯ ﻻ ﺃ ّﺗﻔ ُِﻕ ﻣﻊ » ﺳﺑﻳﻧﻭﺯﺍ« ﺣﻭﻟﻬﺎ‪َ :‬ﺗ َ‬

‫ﺻﻭﱡ ُﺭ ُﻩ‬
‫ﺍﻷﺣﻛﺎﻡ‬
‫ِ‬ ‫ﺍﻟﻧﻔﻌﻲ ﻟﻠﺣﻳﻭﺍﻧﺎﺕ ﺍﻟّﺫﻱ ﻫُﻭ َﺗﺻﻭﱡ ٌﺭ َﻳﺗ َﻣﺎ َﺷﻰ ﺗﻣﺎﻣًﺎ ﻣﻊ‬
‫ﺛﻝ ﻓﻼﺳﻔﺔ‬ ‫ﻌﺗﺑﺭُ‪َ ،‬ﻣ َﺛﻠُ ُﻪ ﻓﻲ ﺫﻟﻙ ﻛ َﻣ ِ‬ ‫ﺍﻟﺳّﺎﺋﺩ ِﺓ ﻓﻲ َﻋﺻﺭﻩ‪ .‬ﻓﻬﻭ َﻳ ِ‬
‫ﺍﻟﻼﻫﻭﺕ ﺍﻟﻣﺳﻳﺣﻲّ ‪ ،‬ﺃ ّﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺑﺷ ُﺭ‬ ‫ﺍﻟﻌﺻﺭ ﺍﻟﻘﺩﻳﻡ ﻭﺭﺟﺎﻝ ّ‬
‫ﻭﺍﻻﻧﺳﺟﺎﻡ ﻓﻲ ﻣﺎ‬ ‫ِ‬ ‫ﺑﺎﻟﻌﻘﻝ َﻳﺳْ َﻌ ْﻭ َﻥ ﺇﻟﻰ ﺇﺣْ ِ‬
‫ﻼﻝ ﺍﻟﻌﺩﺍﻟ ِﺔ‬ ‫ِ‬ ‫ﺩﻭﻥ‬
‫ﺍﻟﻣُﺯﻭﱠ َ‬
‫ﺕ ﺑﺻﻔﺔ‬ ‫ﺍﻟﻁﺑﻳﻌﺔ‪ ،‬ﻭﺍﻟﺣﻳﻭﺍﻧﺎ ِ‬ ‫َﺑ ْﻳ َﻧﻬُﻡ‪ ،‬ﻓﺈ ّﻧﻪ ﻳﻣﻛﻧﻬﻡ ﺍﺳﺗﺧﺩﺍ ُﻡ ﺑﺎﻗﻲ ّ‬
‫ﺧﺎﺻّﺔ‪ ،‬ﻣﺛﻠﻣﺎ َﻳﺣْ ﻠُﻭ ﻟَ ُﻬ ْﻡ‪ .‬ﻳﻘﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪ » :‬ﻻ ﺃُﻧ ِﻛ ُﺭ َﻛ ْﻭ َﻥ‬
‫ﺍﻟﺳّﻭﺍﺋ ِِﻡ ُﻣ َﺗ َﻣ ﱢﺗ َﻌ ًﺔ ﺑﻭﻋﻲٍ ﻣّﺎ ] ﺧﻼﻓﺎ ﻟﺩﻳﻛﺎﺭﺕ[‪ .‬ﻭﻟﻛ ّﻧﻲ ﺃَ ْﻧﻔِﻲ ﺃﻥ‬
‫ﻭﻥ ﺫﻟﻙ ُﻣ َﺑﺭﱢ ﺭً ﺍ ﻟ َﻣ ْﻧ ِﻊ ﺍﻟ ّﺗﻔﻛﻳﺭ ﻓﻲ ﻣﺻﻠﺣﺗِﻧﺎ ﺣ ّﺗﻰ ﻧﺳﺗﺧﺩﻣﻬﺎ ﻋﻠﻰ‬ ‫َﻳ ُﻛ َ‬
‫َﻫﻭﺍﻧﺎ ﻭ ُﻧﻌﺎﻣِﻠﻬﺎ ﺑﻣﺎ َﻳ ْﻧﺳﺟ ُﻡ ﺃﻛﺛﺭ َﻣﻌ َﻧﺎ‪ ،‬ﺇﺫ ﻫﻲ ﻻ ﺗﻧﺳﺟ ُﻡ ﻣﻌﻧﺎ‬
‫ﺍﻟﻣﺷﺎﻋﺭ‬
‫ِ‬ ‫ﻁﺑﻳﻌﻳّﺎ ﻋﻥ‬ ‫َﺗﺧﺗﻠﻑُ‬ ‫ﻁﺑﻳﻌ ًّﻳﺎ ﻭﻣﺷﺎﻋﺭُﻫﺎ‬
‫ﺍﻹﻧﺳﺎﻧ ّﻳ ِﺔ«)‪ .(224‬ﻟﻘﺩ ﻛﺎﻥ » ﻣﻭﻧﺗﺎﻧﻲ« ﻣُﺅ ﱢﺳﺳًﺎ ﺣﻘﻳﻘﻳّﺎ ﻓﻲ ﻣﺎ‬
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‫ﺍﻟﺣﻳﻭﺍﻧﺎﺕ ﻣﻥ‬ ‫ﻳﺗﻌﻠّﻕ ﺑﻬﺫﻩ ﺍﻟﻣﺳﺄﻟﺔ ﻋﻧﺩﻣﺎ ﺑﻳّﻥ ﺇﻟﻰ ﺃﻱّ ﺣ ّﺩ َﺗ ُﻛﻭﻥُ‬
‫ﺃﻛﺛﺭ ﺣﺳﺎﺳﻳ ًّﺔ ﻭﺫﻛﺎ ًء ﻣ ّﻧﺎ‪ ،‬ﻭﺃ ّﻧﻪ ﻻ ﺑ ّﺩ ﻣِﻥ ﺍﻟ ّﺗﺧﻠّﻲ َﻋﻥ‬ ‫َ‬ ‫ﺃَﻭ ُﺟ ٍﻪ ﻋ ّﺩﺓ‬
‫ﺑﺎﻹﻧﺳﺎﻥ« ﺍﻟّﺫﻱ ﻻ‬ ‫ِ‬ ‫ﺙ ﻟﻔﻛﺭ ِﺓ » ﻣﺎ ﻫﻭ ﺧﺎﺹﱞ‬ ‫ﺍﻟﻣَﻧﻁِ ﻕ ﺍﻟ َﻣﻭﺭُﻭ ِ‬
‫ﻳ ّ‬
‫ﺑﺩﻡ ﺑﺎﺭ ٍﺩ‪.‬‬ ‫ﻟﺗﺑﺭﻳﺭ ﺍﺳﺗﻐﻼﻟِﻬﺎ ِﻭ ْﻓ َﻕ ﻣﺎ ﻳُﺭﻳﺣُﻧﺎ ٍ‬
‫ٍ‬ ‫ُﻣﺛﻝ ﺳِ ﻭﻯ ﺣﻳﻠ ٍﺔ‬

‫‪٢٢٠‬‬
‫ُﻁﻠﻘﺔ‪ .‬ﻓﺑﻘﺩﺭ ﻣﺎ‬ ‫ﻣَﻭﺿِ ٌﻊ ﺁﺧﺭ ﻟﻠﺧِﻼﻑِ ‪َ :‬ﻋ ْﻘ َﻼ ِﻧ ّﻳ ُﺔ » ﺳﺑﻳﻧﻭﺯﺍ « ﺍﻟﻣ ْ‬
‫ﻓﻬﻡ‬
‫ﺃﺭﻯ ﻣِﺛﻠ ُﻪ ﺃﻥّ ﺍﻟﻌﻘ َﻝ ﺍﻟﺑﺷﺭﻱﱠ ﻛﻭﻧﻲﱞ ﻭﺑﺈﻣﻛﺎﻧِﻪ ﺍﻟﺳّﻌﻲُ ﺇﻟﻰ ِ‬ ‫َ‬
‫ﻟﻠﻔﻬﻡ‬ ‫ﻟﻳﺱ ً‬
‫ﻗﺎﺑﻼ‬ ‫َ‬ ‫ﺍﻟﻭﺍﻗﻊ‬ ‫ﻣﺟﻣﻭﻉ‬
‫َ‬ ‫ﺍﻟﻛﻭﻥ‪ ،‬ﻓﺈ ّﻧﻲ ﺃﻋﺗﻘ ُﺩ ﺃﻥّ‬ ‫ِ‬ ‫ﻗﻭﺍﻧﻳﻥ‬
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‫ِ‬ ‫ِ‬
‫ﺍﻟﺛﻭﺭﺓ ﺍﻟّﺗﻲ ﻗﺎﻣﺕ ﺑﻬﺎ‬ ‫ﺕ ّ‬‫ﺑﻭﺍﺳﻁﺔ ﺍﻟﻌﻘﻝ ﺍﻟﻣﻧﻁﻘﻲّ ﻓﻘﻁ‪ .‬ﻓﻘﺩ َﺑ ّﻳ َﻧ ْ‬
‫ﺍﻟﻔﻳﺯﻳﺎء ﺍﻟﻛﻭﺍﻧﻁﻳّﺔ ﺿﺭﻭﺭ َﺓ ﺍﻟ ُﺧﺭﻭﺝ ﻣﻥ َﻣ ْﻧﻁِ ِﻘ َﻧﺎ ﺍﻟﺛﻧﺎﺋﻲﱢ‬
‫ﺍﻟﻌﺎﻟﻡ‪ .‬ﻭﻫﻭ ﺍﻷﻣﺭ ﺍﻟّﺫﻱ‬ ‫ِ‬ ‫ﺍﻟﻛﻼﺳﻳﻛﻲﱢ ﺣ ّﺗﻰ ﻧﺗﻣ ّﻛﻥ ﻣﻥ ﻓﻬﻡ َﺗﻌْ ﻘِﻳ ِﺩ‬
‫ﺃَﺛﺎﺭ ﺫﻫﻭ َﻝ » ﺃﻳﻧﺷﺗﺎﻳﻥ« ﻧﻔﺳِ ِﻪ ﻋﻧﺩﻣﺎ ﻗُ ﱢﺩ َﻣﺕ ﻟﻪ ﻧﻅﺭ ّﻳ ُﺔ » ﻋﺩﻡ‬
‫ﻟﻠﻔﺻﻝ)‪ .«la non-séparabilité(225‬ﻭﺭﻏﻡ ﺃﻥّ‬ ‫ِ‬ ‫ﺍﻟﻘﺎﺑﻠﻳّﺔ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ ﺃﺩﺭﻙ ﺣﺩﻭ َﺩ ﺍﻟﻌﻘﻼﻧﻳّﺔ ﻓﻲ ﺍﻟﻣﻳﺗﺎﻓﻳﺯﻳﻘﺎ‪ ،‬ﻭﻫﻭ ﻣﺎ‬
‫َﻣ ّﻛ َﻧ ُﻪ ﻣﻥ ﺍﻛﺗﺷﺎﻑ ﺍﻟﻣﻌﺭﻓﺔ ﺍﻟﺣﺩﺳﻳّﺔ‪ ،‬ﻓﺈ ّﻧﻪ ﻳﻅ ﱡﻝ ﺩﻳﻛﺎﺭﺗﻳّﺎ ﺟ ًّﺩﺍ ﻓﻲ‬
‫ﺣﻳﺙ َﻳﺑُﺩﻭ ﻟﻪ ﻛ ّﻝ ﻣﺎ َﻧﺻِ ﻔُﻪ‬ ‫ُ‬ ‫ﻟﻠﻅﻭﺍﻫﺭ ﺍﻟﻁﺑﻳﻌﻳّﺔ‪،‬‬ ‫ﻁﺭﻳﻘﺔ َﺗ َﻣ ﱡﺛﻠِ ِﻪ ّ‬
‫ﺍﻟﺧﺎﺭﻕ ﻟﻠﻣُﻌْ ﺗﺎ ِﺩ ‪ «paranormal‬ﻋﻠﻰ ﺃ ّﻧﻪ َﻭﻫْ ٌﻡ‬ ‫ِ‬ ‫ﺍﻟﻳﻭ َﻡ ﺑـ»‬
‫ﻔﻕ ﻣﻌﻬﺎ‪ .‬ﺇ ّﻧﻪ ﻻ ﻳﻧﺗﺑﻪ ﻣﺛﻼ‪ ،‬ﻋﺑﺭ‬ ‫ﻧﻅﺭ ﻻ ﺃ ّﺗ ُ‬ ‫ﺧﺎﻟﺹٌ ‪ ،‬ﻭﻫﺫﻩ ﻭﺟﻬ ُﺔ ٍ‬
‫ﻅﻭﺍﻫﺭ ﻣﻥ‬ ‫ٍ‬ ‫ﺗﺣﻠﻳﻠﻪ ﻛ ﱠﻝ ﺷﻲ ٍء ﺑﺎﻻﻧﻁﻼﻕ ﻣﻥ ﻗﺎﻧﻭﻥ ﺍﻟﺳﺑﺑﻳّﺔ‪ ،‬ﺇﻟﻰ‬
‫ﻗﺑﻳﻝ ﺍﻟﺗﺯﺍﻣﻧ ّﻳ ِﺔ ) ‪ synchronicité(226‬ﻣﺛﻠﻣﺎ ﺷﺭﺣﻬﺎ » ﻳﻭﻧﻎ‬ ‫ِ‬
‫ِﻧﺎﻥ ﻻ ﻋﻼﻗ َﺔ ﺳﺑﺑ ّﻳ َﺔ ﺑﻳﻧﻬُﻣﺎ‬ ‫ﺎﻥ ُﻣ َﺗﺯﺍﻣ ِ‬ ‫‪ «Jung‬ﺑﺷﻛﻝ ﺟ ّﻳ ٍﺩ‪َ :‬ﺣ َﺩ َﺛ ِ‬
‫ﺃﻋﻣﻕ‪ ،‬ﺃﻧﺎ ﻻ‬ ‫َ‬ ‫ﺧﻼﻝ ﺩ ََﻻﻟَ َﺗ ْﻳ ُﻬ َﻣﺎ‪ .‬ﻭﺑﺻﻭﺭ ٍﺓ‬ ‫ِ‬ ‫ﻼﻥ ﻣﻥ‬ ‫ﻭﻟﻛ ّﻧﻬﻣﺎ ُﻣ ّﺗﺻِ ِ‬
‫ﱠﺱ َﻋﻠَﻰ َﻣ ْﻧﻁِ ٍﻕ َﻫ ْﻧﺩَﺳﻲﱟ ‪ .‬ﻭﺭﻏﻡ‬ ‫ﺑﺈﻣﻛﺎﻥ ﻗﻳﺎﻡ ﺃﻱّ َﻧ َﺳ ٍﻕ ﻣ َُﺅﺳ ِ‬ ‫ِ‬ ‫ﺃﺅﻣِﻥُ‬
‫ﺍﻋﺗﺭﺍﻓﻲ ﺑﺄ ّﻧﻲ ﻻ ﺃﻓﻬ ُﻡ ﻣﻧ ُﻪ ﻟﺯﻭﻣًﺎ ﻛ ّﻝ ﺗﻔﺎﺻﻳﻠَ ُﻪ ﺍﻟ ّﺩﻗﻳ َﻘ َﺔ‪ ،‬ﻓﺈ ّﻧﻲ ﻻ‬
‫ﻹﻗﺭﺍﺭ َﻧ َﺳ ِﻕ »ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻌﻘﻼﻧﻲﱢ ﺍﻟّﺫﻱ ﻳُﻘ ﱢﺩﻡ َﺗﻔﺳﻳﺭً ﺍ‬ ‫ِ‬ ‫ﺃﺭﻯ ﺇﻣﻛﺎﻧﻳّﺔ‬
‫ﺍﻟﻭﺍﻗﻊ‪ .‬ﻓﺄﻧﺎ ﻣُﻘ َﺗ ِﻧ ٌﻊ ﺑﺄﻥّ ﺍﻟﻌﻘ َﻝ ﺍﻟﻣﻧﻁﻘﻲﱠ ﻻ ﻳُﻣ ِﻛ ُﻧ ُﻪ‬ ‫ِ‬ ‫َﻣ ْﻧﻁِ ﻘﻳّﺎ ﻟ َﻣﺟْ ﻣ ِ‬
‫ُﻭﻉ‬
‫ُﻁﻠَ َﻘ ِﺔ ﺍﻟّﺗﻲ‬ ‫ﻙ ﺣﻭ َﻝ ﺍﻟﺣﺗﻣ ّﻳ ِﺔ ﺍﻟﻣ ْ‬ ‫ﺷ ُﻛﻭ ٌ‬ ‫ﺃﻥ ُﻳ َﻔﺳ َﱢﺭ ﻛ ﱠﻝ ﺷﻲ ٍء‪ ،‬ﻭﻟﺩﻱﱠ ُ‬
‫ﺏ ﺇﻟﻰ ﺫﻟﻙ ﺍﻟ ّﻧﻘﺩ‬ ‫َﻳﺭ َﺗ ِﻛ ُﺯ ﻋﻠ ْﻳ َﻬﺎ ﻫ َﺫﺍ ﺍﻟ ّﻧ َﺳ ُﻕ‪ .‬ﺃُﺣِﻳ ُﻝ ﻓﻲ ﻫﺫﺍ ﺍﻟﺟﺎﻧ ِ‬
‫ﺍﻟﺟﺫﺭﻱّ ‪ -‬ﻭﻟﻛ ّﻧﻪ َﻧ ِﺯﻳ ٌﻪ ﻭ ُﻣ َﺗﺄَﻟّ ٌﻕ‪ -‬ﺍﻟّﺫﻱ ﺃﻗﺎﻣﻪ » ﻟﻭﻙ ﻓﻳﺭّﻱ« ‪Luc‬‬
‫‪٢٢١‬‬
‫ﻟﻧﺳﻕ » ﺳﺑﻳﻧﻭﺯﺍ«)‪ .(227‬ﻏﻳﺭ ﺃ ّﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠ ّﻧﺳﻕ‬ ‫ِ‬ ‫‪Ferry‬‬
‫ُﺣ ُﺩﻭ ُﺩﻩُ‪ ،‬ﻓﺈﻥّ ﺫﻟﻙ ﻻ ﻳﻌﻧﻲ ﺃﻥّ ﻛ ّﻝ ﺷﻲ ٍء ﻳﻧﻬﺎ ُﺭ ﻣﺛﻠﻣﺎ ﻳﻧﻬﺎ ُﺭ ﻗﺻ ٌﺭ‬
‫ﻭﺭﻕ ﻛﻣﺎ ﺍﻋﺗﻘ َﺩ » ﻟﻭﻙ ﻓﻳﺭّﻱ« ﺍﻟّﺫﻱ َﻳﺣْ ُﻛ ُﻡ ﻋﻠﻰ ﺍﻟﺑﻧﺎ ِء‬ ‫ٍ‬ ‫ﻣﻥ‬
‫ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ ﺑﺄ ّﻧﻪ ﻫﺫﻳﺎﻥٌ ‪ .‬ﻓﺣ ّﺗﻰ ﻭﺇﻥ ﻟ ْﻡ َﻧ ْﻘ َﺑ ْﻝ ﺑﺎﻟ ّﻧﺳﻕ‪ ،‬ﻓﺈ ّﻧﻪ ﻳُﻣﻛﻧﻧﺎ‬
‫ﻛﺑﻳﺭ‬ ‫ٍ‬ ‫ْﻕ‪ ،‬ﺑﻝ ﻭﺃﻥْ َﻧﺳْ َﺗﻔِﻳ َﺩ ِﻓ ْﻛ ِﺭ ًّﻳﺎ ﻣِﻥ َﻋ َﺩ ٍﺩ‬ ‫ﺏ ﻭﺃﻥْ َﻧ َﺗ ﱠﺄﺛ َﺭ ِﺑ ُﻌﻣ ٍ‬ ‫ﺃﻥْ ُﻧﻌْ َﺟ َ‬
‫ﻣِﻥ ﺍﻷﻁﺭﻭﺣﺎﺕ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ‪ .‬ﻭﻣﺛﻠﻣﺎ ﺭﺃﻳﻧﺎ ﻓﺈﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟ ْﻡ‬
‫ﺷ ﱡﻕ‬ ‫ﻳﺗﻭﻗّﻑْ ﻋﻧ َﺩ َﺯﺣْ َﺯ َﺣ ِﺔ ﺍﻟﻘﻭﺍﻋ ِﺩ ﺍﻟﺗﻘﻠﻳﺩ ّﻳ ِﺔ ﻟﻠﻔﻠﺳﻔ ِﺔ ﺍﻹﻳﺗﻳﻘ ّﻳ ِﺔ‪ .‬ﻓﻬﻭ َﻳ ُ‬
‫ﻟﻠﻔﻛﺭ ﺍﻟﻔﻠﺳﻔﻲﱢ‬ ‫ِ‬ ‫ﺏ ﺍﻟ َﻣﻌﻬﻭﺩ ِﺓ‬ ‫ﻁﺭﻳ َﻘﻪ ﻭ َﻳﺣ ِﻣﻠُ َﻧﺎ ﻣﻌ ُﻪ ﺑﻌﻳ ًﺩﺍ ﻋﻥ ﺍﻟ ّﺩﺭﻭ ِ‬
‫ﺗﻐﻳﻳﺭ ﺭُﺅﻳﺗِﻧﺎ ﻟﻠﻌﺎﻟﻡ‬ ‫ِ‬ ‫ﻑ ﺇﻟﻰ‬ ‫ﻭﺍﻟﺩﻳﻧﻲﱢ ‪ .‬ﻫﻭ ﻳﺩﻋﻭﻧﺎ ﻣﻥ ﺩﻭﻥ َﺗﻭ ﱡﻗ ٍ‬
‫ﺑﺷﻛﻝ ﺃﻓﺿ َﻝ ﻭﻛﻲْ‬ ‫ٍ‬ ‫ﻭﺇﻟﻰ ﺍﻟﺗﺧﻠّﻲ ﻋﻥ ﺍﻷﻓﻛﺎﺭ ﺍﻟﺟﺎﻫﺯ ِﺓ ﻛﻲْ ُﻧﻔ ﱢﻛ َﺭ‬
‫ﻧﻁﺎﻕ ﺇﺩﺭﺍﻛِﻧﺎ‪.‬‬ ‫ِ‬ ‫ﻅ َﺭ ﺇﻟﻰ ﻣﺎ ﻫﻭ ﺃﺑﻌ َﺩ ﻭﻣﺧﺗﻠﻑ ﻭﻣﻭﺟﻭﺩ ﺧﺎﺭ َﺝ‬ ‫َﻧ ْﻧ ُ‬
‫ﺃﻧﺎ ﻣُﻧﺎﺻِ ٌﺭ ﻟ َِﻭﺍﺣِﺩ ﱠﻳ ِﺗ ِﻪ ﺍﻟﻣﻳﺗﺎﻓﻳﺯﻳﻘ ّﻳ ِﺔ ﻭﻟﻔﻠﺳﻔ ِﺗ ِﻪ ﺍﻟﻣ َُﺣ ِﺎﻳ ِﺛ ّﻳ ِﺔ‬
‫‪ Immanentiste‬ﺍﻟّﺗﻲ ُﺗ َﺷ ﱢﻛ ُﻝ ﺑﺻﻭﺭ ٍﺓ ﻣ ُْﺩ ِﻫ َﺷ ٍﺔ ﺻ ًﺩﻯ ﻟﻔﻠﺳﻔ ِﺔ‬
‫ﺎﺭﺕ‬ ‫ﺏ ﺍﻟﺭﻭﺣﻳّﺔ ﺍﻟّﺗﻲ ﺃ َﺛ ْ‬ ‫ﺕ ﺍﻟ ّﺗﺟﺎﺭ ِ‬ ‫ﺕ ﻗﺩ ُﺧﺿْ ُ‬ ‫ﺍﻟﻬﻧﺩِ‪ ،‬ﺣ ّﺗﻰ ﻭﺇﻥْ ُﻛ ْﻧ ُ‬
‫ﺑﺎﻟﻣﺳﻳﺢ‬
‫ِ‬ ‫ﻋﺎﻁﻔﺗﻲ ﺑﻘﺩﺭ ﻣﺎ ﺃﺛﺎﺭﺕ ﻋﻘﻠﻲ‪ ،‬ﻭﺣ ّﺗﻰ ﻭﺇﻥ ﻛﺎﻧﺕ ﺻِ ﻠَﺗِﻲ‬
‫ﻟﻣﺫﻫﺑﻪ ﺍﻟﻭﺍﺣﺩﻱّ‬ ‫ِ‬ ‫ﻋﺎﻁﻔﻳ ًّﺔ ﺃﻛﺛﺭ ﻣﻧﻬﺎ ﻋﻘﻼﻧﻳّﺔ‪ .‬ﺃﻧﺎ ﻣُﻧﺎﺻﺭ ﺃﻳﺿﺎ‬
‫ْﻕ ﺑﺄﻧﺛﺭﺑﻭﻟﻭﺟ ّﻳﺗِﻪ ﺍﻟّﺗﻲ ﺗﺿﻊ‬ ‫ُ‬
‫ّﻭﺡ ﻭﺃﻗِﺭﱡ ِﺑ ُﻌﻣ ٍ‬ ‫ﻓﻲ ﺍﻟﺟﺳ ِﺩ ﻭﺍﻟﺭ ِ‬
‫ﺍﻷﺧﻼﻕ‪ .‬ﺃﻧﺎ ﻣُﻧﺎﺻِ ٌﺭ‬ ‫ِ‬ ‫ﺃﺳﺎﺱ‬
‫ِ‬ ‫»ﺍﻟﻛﻭﻧﺎﺗﻭﺱ« ﻭﺍﻟ ّﺭﻏﺑ َﺔ ﻭﺍﻟﻐﺑﻁ َﺔ ﻓﻲ‬
‫ﺃﻳﺿﺎ ﻟ َﻧﻘﺩِﻩ ﺍﻟﺟﺫﺭﻱّ ﻟﻠﺧﺭﺍﻓﺔ ﺍﻟﺩﻳﻧﻳّﺔ ﻭﺃُﻗﺭﱡ ﺑﻘﺭﺍءﺗِﻪ ﺍﻟﻌﻘﻼﻧﻳّﺔ‬
‫ﻭﺍﻟﻧﻘﺩﻳّﺔ ﻟـﺎﻟ ّﺗﻭﺭﺍﺓ‪ .‬ﺃ ِﺟ ُﺩ ﻧﻔﺳﻲ ُﻣ ّﺗ ِﻔ ًﻘﺎ ﺃ ْﻳﺿًﺎ ﺑﺻﻭﺭﺓ ﻁﺑﻳﻌﻳّﺔ ﻣﻊ‬
‫ﱢﺱ ﻟِﺩﻳﻣﻘﺭﺍﻁ ّﻳﺗِﻧﺎ ﺍﻟﺣﺩﻳﺛ ِﺔ‬ ‫َﺗﺻﻭﱡ ِﺭﻩ ﺍﻟﺳﻳﺎﺳﻲﱢ ‪ -‬ﺍﻻﺳﺗﺷﺭﺍﻓﻲّ ‪ -‬ﺍﻟﻣﺅﺳ ِ‬
‫ﺑﻳﻥ ﺍﻹﻳﺗﻳﻘﺎ‬ ‫ﺷﺄﻥ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﺻّﻠﺔ ﺍﻟّﺗﻲ ﻳُﻘﻳﻣُﻬﺎ َ‬ ‫ﻣﺛﻠﻣﺎ ﻫﻭ ﺍﻟ ّ‬
‫ﻭﺍﻟﺳّﻳﺎﺳﺔ‪ :‬ﺇﻥّ ﺍﻟﺗﻐﻳّﺭ ﺍﻷﻛﺛﺭ ﺇِ ْﺛﺭﺍ ًء ﻳﺗﺄ ّﺗﻰ ﻣِﻥ ﺍﻷﻓﺭﺍ ِﺩ ﺍﻟّﺫﻳﻥ‬
‫ﺳﺧﺭ ﻣِﻥ ﺍﻵﺧﺭﻳﻥ‬ ‫ﻳﻌﻳﺷﻭﻥ ﺗﺣﺕ ﻗﻳﺎﺩﺓ ﺍﻟﻌﻘﻝ‪ .‬ﺃﺟْ َﺗ ِﻬ ُﺩ ﻣ ِْﺛﻠَ ُﻪ َﻛﻲْ ﻻ ﺃَ َ‬
‫‪٢٢٢‬‬
‫ﺙ ﻣﺛﻠ ُﻪ ﻋﻥ ﺍﻟﺣﻘﻳﻘ ِﺔ‬ ‫ﻭﻻ ﺃُﻁﻠ َِﻕ ﻋﻠﻳﻬﻡ ﺃﺣﻛﺎﻣًﺎ ﻭﺃﻥ ﺃَﻓﻬ َﻡ ﻭﺃﻓﻌ َﻝ‪ .‬ﺃَﺑ َْﺣ ُ‬
‫ﺎﻭ ًﻻ ﺇﻗﺎ َﻣ َﺔ ﺣﻳﺎ ٍﺓ ﺣﺳﻧ ٍﺔ ﻭﺳﻌﻳﺩ ٍﺓ‪ .‬ﺃﻧﺎ ﺇﺫﻥ ﺃُﻭﺍﻓ ُِﻕ ﻋﻠﻰ‬ ‫ﻭﺍﻟﺣﻛﻣ ِﺔ ﻣ َُﺣ ِ‬
‫ﻫﺫﺍ ﺍﻟﻛﻼﻡ ﺍﻟّﺫﻱ َﻗﺎﻟَ ُﻪ » ﺃﻧﺩﺭﻱ ﻛﻭﻧﺕ ﺳﺑﻭﻧﻔﻳﻝ« ‪André‬‬
‫ﻭﺟ ُﺩ ُﻏ َﺭﻑٌ ﻛﺛﻳﺭﺓٌ ﻓﻲ َﻣ ْﻧ ِﺯﻝ‬ ‫‪ُ » :Compte-Sponville‬ﺗ َ‬
‫ﺍﻟﻔﻳﻠﺳﻭﻑِ ‪ ،‬ﻭ َﺗ َﻅ ﱡﻝ ﻏﺭﻓ ُﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻲ ﺍﻷﺟْ َﻣ َﻝ ﻭﺍﻷﺭ َﻗﻰ‬
‫ﺏ ﻓﻲ َﻧ َﻅ ِﺭﻱ‪ .‬ﻭﻻ َﻳ ُﻬ ﱡﻡ ﻓﻲ َﺭ ْﺃ ِﻳﻲ ﻣﺎ ﺇﺫﺍ ُﻛ ّﻧﺎ ﻻ َﻧﺳْ ﺗﻁﻳﻊ‬ ‫ﻭﺍﻷﺭْ َﺣ َ‬
‫ﺑﺷﻛﻝ ﻧﻬﺎﺋﻲﱟ «)‪! (228‬‬‫ٍ‬ ‫ﺍﻹﻗﺎ َﻣ َﺔ ﻓﻳﻬﺎ‬

‫� )‪.Éthique, IV, proposition 67, p. 547(220‬‬

‫� )‪.Lettre 21, in Œuvres, op. cit., p. 1146(221‬‬

‫� )‪Traité des autorités politiques, 10, 4, in (222‬‬

‫‪.Œuvres, op. cit., p. 1044‬‬

‫)‪(223‬ﻗﺩ ﻳﻛﻭﻥ ﻣﻥ ﺍﻟﻣﻔﻳﺩ ﺃﻳﺿﺎ ﻣﻘﺎﺭﻧﺔ ﻣﻭﻗﻑ » ﺳﺑﻳﻧﻭﺯ«ﺍ‬

‫ﻣﻥ ﺍﻟﻣﺭﺃﺓ ﺍﻟّﺫﻱ ﻳﺭﺗﺑﻁ ﺑﺗﺟﺭﺑﺗﻪ ﺍﻟﻌﺎﻁﻔﻳّﺔ ﺍﻟﻔﺎﺷﻠﺔ ﻣﻊ » ﻛﻼﺭﺍ‪-‬‬
‫ﻣﺎﺭﻳﺎ« ﺑﻣﻭﻗﻑ » ﻧﻳﺗﺷﻪ« ﺍﻟّﺫﻱ ﻛﺎﻥ ﺳﻠﺑﻳﺎ ﻫﻭ ﺍﻵﺧﺭ ﻭ ُﻳ َﺫ ّﻛ ُﺭ‬
‫‪٢٢٣‬‬
‫ﺑﺗﺟﺭﺑﺗﻪ ﺍﻟﻌﺎﺋﻠﻳّﺔ ﺍﻟﺻّﻌﺑﺔ ﻓﻲ ﻋﻼﻗﺗﻪ ﺑﺄﻣّﻪ » ﻓﺭﺍﻧﺳﻳﺳﻛﺎ«‬
‫‪ Franziska‬ﻭﺃﺧﺗﻪ » ﺇﻟﻳﺯﺍﺑﻳﺕ« ‪ Elisabeth‬ﻭﺑﻔﺷﻝ ﺭﻏﺑﺗﻪ ﻓﻲ‬
‫ﺍﻟ ّﺯﻭﺍﺝ ﻣﻥ ﺻﺩﻳﻘﺗﻪ ﺍﻟﺭّﻭﺳﻳﺔ ﺍﻟﻣﺗﻣ ّﻧﻌﺔ ﺍﻟﺗﻲ ﺭﻓﺿﺕ ﺧﻁﺑﺗﻪ ﻟﻬﺎ‪:‬‬
‫»ﻟﻭ ﺳﺎﻟﻭﻣﻲ« ‪ .Lou Salomé‬ﻏﻳﺭ ﺃﻥّ ﺍﻟﻘﻭﻝ ﺑﻬﺫﻩ ﺍﻟﻌﻼﻗﺔ‬
‫ﺗﺄﻭﻳﻝ‬
‫ٍ‬ ‫ً‬
‫ﻣﺭﺗﻛﺯﺍ ﻋﻠﻰ ﺳﻭ ِء‬ ‫ﺍﻟﺳّﻠﺑﻳّﺔ ﺑﻳﻥ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺍﻟﻣﺭﺃﺓ ﻗﺩ ﻳﻛﻭﻥ‬
‫ﻣﻳﻳﺯ ﺑﻳﻥ ﻣﺎ ﻫﻭ ﺳﻳﻛﻭﻟﻭﺟﻲّ )ﺷﺧﺻﻲّ ( ﻭﻣﺎ ﻫﻭ ﻧﺳﻘﻲّ‬ ‫ﻻ ﻳُﺣﻛِﻡ ﺍﻟ ّﺗ َ‬
‫ﺃﻭ ﻧﻅﺭﻱّ ﻓﻲ ﺳﻳﺭﺓ ﻓﻳﻠﺳﻭﻑ ﻣّﺎ‪ ،‬ﺣﺗﻰ ﺃ ّﻧﻪ ﻳﺗﺳ ّﻧﻰ ﺿﻣﻥ ﺭﺅﻳ ٍﺔ‬
‫ﺍﻷﻗﻭﺍﻝ ﺍﻟﺟﺎﻧﺑﻳّﺔ ﻟﻠﻔﻳﻠﺳﻭﻑ ﻓﻲ ﺍﻟﻣﺭﺃﺓ ﺃﻳّﺔ ﺃﻫﻣﻳّﺔ‬
‫ِ‬ ‫ﻣﻌﻳّﻧ ٍﺔ ﻋﺩﻡ ﺇِﻳﻼ ِء‬
‫ﻟﻔﻛﺭ ِﻩ‪ .‬ﺍﻧﻅﺭ ﻣﺛﻼ‪ » :‬ﻋﻼء ﻋﻣﺭ ﺍﻟﻧﺟّﺎﺭ«‪«،‬ﺍﻟﻔﻠﺳﻔﺔ‬ ‫ِ‬ ‫ﻓﻲ ﻗﺭﺍءﺗﻧﺎ‬
‫ﻭﺍﻟﻣﺭﺃﺓ‪ :‬ﺧﺻﻭﻣﺔ ﻣُﻠﻔّﻘﺔ‪) :‬ﻧﻳﺗﺷﻪ ﻧﻣﻭﺫﺟﺎ(«‪ ،‬ﻣﻭﻗﻊ ﺍﻷﻭﺍﻥ‪ ،‬ﻳﻧﺎﻳﺭ‬
‫‪ .2019‬ﻭﻫﻲ ﺍﻟﻔﻛﺭﺓ ﺍﻟّﺗﻲ ﻳُﻘﺭّﻫﺎ » ﻓﺭﻳﺩﻳﺭﻳﻙ ﻟﻭﻧﻭﺍﺭ« ﻫﻧﺎ ﻣﻥ‬
‫ﺧﻼﻝ ﺇﺑﺭﺍﺯﻩ ﻟﻠ ّﺗﻧﺎﻗﺽ ﺑﻳﻥ ﺍﻟﻣﻭﻗﻑ ﺍﻻﺯﺩﺭﺍﺋﻲّ ﺍﻟﺷﺧﺻﻲّ ﻣﻥ‬
‫ﺍﻟﻣﺭﺃﺓ ﻭﺍﻟﺭّﺳﺎﻟﺔ ﺍﻟﻧﻅﺭﻳّﺔ ﻭﺍﻻﻳﺗﻳﻘﻳّﺔ ﺍﻟﺣﻘﻳﻘﻳّﺔ ﺍﻟّﺗﻰ ﻳﻘﻭﻡ ﻋﻠﻳﻬﺎ‬
‫ﻧﺳﻕ »ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟﻔﻠﺳﻔﻲّ ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫� )‪.Éthique, IV, 37, scolie, p. 521(224‬‬

‫)‪(225‬ﻛﺎﻥ » ﺃﻳﻧﺷﺗﺎﻳﻥ« ﻗﺩ ﺃ ّﻛﺩ ﻋﻠﻰ ﺃﻫﻣﻳّﺔ ﻣﺑﺩﺃ‬

‫ﺍﻟﻔﺻﻝ‪ principe de séparabilité‬ﺍﻟﻣﻌﺭﻭﻑ ﺑﻣﺑﺩﺃ ﺍﻟﻣﺣﻠﻳّﺔ‬
‫‪ principe de localité‬ﻗﺎﺋﻼ‪» :‬ﻳﺑﺩﻭ ﺃﺳﺎﺳﻳّﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺗﻧﻅﻳﻡ‬
‫ﺍﻷﺷﻳﺎء ﺍﻟّﺗﻲ ﺗﺩﺧﻝ ﻓﻲ ﺇﻁﺎﺭ ﺍﻟﻔﻳﺯﻳﺎء‪ ،‬ﺃﻥ ﺗﺷﺗﺭﻁ ﻫﺫﻩ ﺍﻟﻔﻳﺯﻳﺎ ُء‬
‫ﻓﻲ ﻣﺭﺣﻠ ٍﺔ ﻣﺣ ّﺩﺩ ٍﺓ ﺍﻟﻭﺟﻭ َﺩ ﺍﻟﻣﺳﺗﻘ ﱠﻝ ﻟﻸﺷﻳﺎ ِء ﺑﻌﺿﻬﺎ ﻋﻥ ﺑﻌﺽ‬
‫‪٢٢٤‬‬
‫ﺑﻘﺩﺭ ﻣﺎ ﺗﻭﺟﺩ ﻓﻲ ﺟﻬﺎﺕ ﻣُﺧﺗﻠﻔﺔ ﻣﻥ ﺍﻟﻔﺿﺎء‪ .‬ﻓﻲ ﻏﻳﺎﺏ َﻓﺭﺿﻳّﺔ‬
‫ﺍﻟ ّﺗﻭﺍﺟ ِﺩ ﺍﻟﻣﺳﺗﻘ ّﻝ ﻟﻸﺷﻳﺎ ِء ﺍﻟﻣُﻧﻔﺻﻠ ِﺔ ﺑﻌﺿﻬﺎ ﻋﻥ ﺍﻵﺧﺭ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻟﻔﺭﺿﻳّﺔ ﺍﻟّﺗﻲ ﻧﺟ ُﺩ ﺟُﺫﻭﺭﻫﺎ ﻓﻲ ﺍﻟﻭﻋﻲ ﺍﻟﻳﻭﻣﻲّ ‪ ،‬ﻓﺈﻥ ﺍﻟ ّﺗ َ‬
‫ﻔﻛﻳﺭ‬
‫ُﺳﺗﺣﻳﻼ‪ .‬ﻓﻼ ﻳﻣﻛﻥ ﻟﻠﻣﺭ ِء ﺃﻥ‬ ‫ً‬ ‫ﺍﻟﻔﻳﺯﻳﺎﺋﻲﱠ ﺍﻟّﺫﻱ ﺃَﻟِ ْﻔ َﻧﺎﻩُ ﻳُﺻﺑﺢ ﻣ‬
‫ﺻ َ‬
‫ﺎﻍ ﻭﺃﻥ َﻳ ِﺗ ﱠﻡ ﺍﻟﺗﺣﻘّ ُﻕ‬ ‫ﻟﻠﻘﻭﺍﻧﻳﻥ ﺍﻟﻔﻳﺯﻳﺎﺋﻳّﺔ ﺃﻥ ُﺗ َ‬
‫ِ‬ ‫ﻳﺗﺻﻭّ ﺭ ﻛﻳﻑ ُﻳ ْﻣﻛِﻥُ‬
‫ﻣﻧﻬﺎ ﻓﻲ ﻏﻳﺎﺏ ﻫﺫﺍ ﺍﻟﻔﺻﻝ«‪Einstein , A. [1948] 1971 ) .‬‬
‫‪. «Mécanique quantique et réalité». In Born‬‬
‫‪1971, 168 -73. (Publié à l›origine sous le titre‬‬
‫‪«Quanten-Mechanik‬‬ ‫‪und‬‬ ‫‪Wirklichkeit».‬‬
‫‪ .(.Dialectica 2 : 320 -24‬ﻭﻟﻛﻥّ ﺍﻟﻔﻳﺯﻳﺎ َء ﺍﻟﻛﻭﺍﻧﻁﻳّﺔ ﺭﺃﺕ‬
‫ﻋﻛﺱ ﺫﻟﻙ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‪.‬‬ ‫َ‬

‫)‪(226‬ﺍﻟﺗﺯﺍﻣُﻧﻳّﺔ ‪ ،synchronicité‬ﻣﻔﻬﻭﻡ ّ‬
‫ﻭﻅﻔﻪ ﻋﺎﻟﻡ ﺍﻟ ّﻧﻔﺱ‬
‫ﺍﻟﺳﻭﻳﺳﺭﻱّ » ﻛﺎﺭﻝ ﻏﻭﺳﺗﺎﻑ ﻳﻭﻧﻎ« ﻓﻲ ﺣﻘﻝ ﺍﻟﺳﻳﻛﻭﻟﻭﺟﻳﺎ‬
‫ﻭﻗﻭﻉ َﺣﺩﺛﻳْﻥ ) ﻋﻠﻰ ﺍﻷﻗ ّﻝ( ﻣُﺗﺯﺍﻣﻧﻳﻥ‬
‫ِ‬ ‫ﺍﻟ ّﺗﺣﻠﻳﻠﻳﺔ ﻟﺗﻔﺳﻳﺭ َﺗ َ‬
‫ﺻﺎ ُﺩﻑِ‬
‫ﻭﻻ ُﺗﻭﺟﺩ ﺑﻳﻧﻬﻣﺎ ﻋﻼﻗﺔ ﺳﺑﺑﻳّﺔ‪ ،‬ﻭﻟﻛﻥ ﺍﺟﺗﻣﺎﻋﻬﻣﺎ ﻟﻪ ﺩﻻﻟﺔ ﻣّﺎ‬
‫ﺷﺧﺹ ﺍﻟّﺫﻱ ﻳﺩﺭﻛﻬﻣﺎ‪ .‬ﻭﻳﺭﺗﺑﻁ ﻣﻔﻬﻭﻡ ﺍﻟﺗﺯﺍﻣﻧﻳّﺔ‬ ‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟ ّ‬
‫ﻟﺩﻯ » ﻳﻭﻧﻎ« ﺑﻣﻔﺎﻫﻳﻡ ﺃﺧﺭﻯ ﻣﺛﻝ ﺍﻟ ّﻧﻣﻁ ﺍﻷﻭﻟﻲّ ‪archétype‬‬
‫ﻭﺍﻟﻼّﻭﻋﻲ ﺍﻟﺟﻣﻌﻲّ ‪ .inconscient collectif‬ﻏﻳﺭ ﺃﻥّ‬
‫ﺍﻟﻣُﺧﺗﺻّﻳﻥ ﻓﻲ ﺩﺭﺍﺳﺔ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺧﺎﺭﻗﺔ ‪ zététiciens‬ﺷ ّﻛﻛﻭﺍ‬
‫ﻓﻲ ﺍﻟﻘﻳﻣﺔ ﺍﻟﻣﻌﺭﻓﻳّﺔ ﻭﺍﻹﺟﺭﺍﺋﻳّﺔ ﻟﻣﺛﻝ ﻫﺫﻩ ﺍﻟﻣﻔﺎﻫﻳﻡ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫‪٢٢٥‬‬
Luc Ferry, Spinoza et Leibniz, le (227 ) �
bonheur par la raison, Flammarion, collection «
.Sagesses d’hier et d’aujourd’hui », 2012

Philosophie Magazine, hors-série, « (228 ) �

Spinoza, voir le monde autrement », avril-juin
‫ ﺍﻟ ّﺗﺄﻛﻳﺩ ﻣﻥ ﺍﻟﻣﺗﺭﺟﻡ‬.2016, p. 130

٢٢٦
 ‫َﺗ ْﺫ ِﻳﻳﻝ)‪(229‬‬
‫ﻣﺭﺍﺳﻼﺕ ﻣﻊ »ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ«‬

‫ﺃﺭﺳﻠﺕ ﺍﻟ ﱡﻧﺳ َﺦ ﺍﻷﻭﻟ ّﻳ َﺔ ﻣﻥ ﻛﺗﺎﺑﻲ ﺇﻟﻰ ﻓﻳﻠﺳﻭﻓﻳﻥ ﻳﺗﻣ ّﺗﻌﺎﻥ‬‫ُ‬ ‫ﻛﻧﺕ ﻗﺩ‬‫ُ‬
‫ﺻ َﻝ ﻋﻠﻰ ْ‬
‫ﺭﺃ َﻳﻳ ِْﻬ َﻣﺎ‬ ‫ﺑﻔﻛﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺣ ّﺗﻰ ﺃَﺣْ ُ‬ ‫ﺑﻣﻌﺭﻓ ٍﺔ ﺟﻳّﺩﺓ‬
‫ِ‬
‫ﺷﻛﺭ ﺇﻟﻰ » ﺑﺭﻭﻧﻭ ﺟﻭﻟﻳﺎﻧﻲ«‬ ‫َﻳﻬﻣﺎ‪ .‬ﻭﻓﻲ ﺍﻟﺑﺩﺍﻳﺔ‪ ،‬ﺃﺗﻘ ّﺩ ُﻡ ﺑﺎﻟ ّ‬ ‫ﻭ َﻧ ْﻘﺩ ِ‬
‫ﻋﻠﻰ ﻣﻼﺣﻅﺎﺗﻪ ﺍﻟ ّﺩﻗﻳﻘﺔ ﺍﻟّﺗﻲ َﻣ ّﻛﻧﺗﻧﻲ ﻣﻥ ﺇﺿﺎﻓﺔ ﺗﺣﻭﻳﺭﺍ ٍ‬
‫ﺕ‬
‫ﺷﻛﺭ ﺍﻟﻌﻣﻳﻕ‬ ‫ﺻﻐﻳﺭ ٍﺓ ﻭﻟﻛ ّﻧﻬﺎ ﻫﺎ ّﻣ ُﺔ ﻋﻠﻰ ﺍﻟﻧﺹّ ‪ .‬ﻭﺃﺗﻭﺟّﻪ ﺃﻳﺿﺎ ﺑﺎﻟ ّ‬
‫ﻟـ»ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ« ﺍﻟّﺫﻱ َﺧﺻّﺹ ﻭﻗ ًﺗﺎ ﻟﻘﺭﺍء ِﺓ ﺩﻗﻳﻘ ِﺔ ﻟﻬﺫﺍ‬
‫ﺏ‪.‬‬‫ﺍﻟﻛﺗﺎ ِ‬

‫ﺇﻥّ » ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ« ﺍﻟّﺫﻱ َﻳ ْﺑﻠُ ُﻎ ﺍﻟﻳﻭﻡ ﻣﻥ ﺍﻟﻌﻣﺭ ‪ 91‬ﺳﻧﺔ‪،‬‬

‫ﻛﺎﻥ ﻗﺩ ﺍﻛﺗﺷﻑ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻧﺫ ﺳﻥّ ﺍﻟﺳﺎﺩﺳﺔ ﻋﺷﺭﺓ ﻭﻟَ ْﻡ ﻳُﻔﺎﺭﻗ ُﻪ‬
‫ﺕ ﻓﻲ ﺣﻘّ ِﻪ ﻣﻊ‬ ‫ﺑﻌﺽ ﺍﻟﺧِﻳﺎﻧﺎ ِ‬
‫َ‬ ‫ِﺭﺗﻛﺎﺑﻪ‬
‫ِ‬ ‫ﻣﻧﺫ ﺗﻠﻙ ﺍﻟﻠّﺣﻅﺔ ﺭﻏﻡ ﺍ‬
‫»ﺳﺎﺭﺗﺭ« ‪ Sartre‬ﺣﻭﻝ ﻣﺳﺄﻟﺔ ﺣ ّﺭﻳّﺔ ﺍﻻﺧﺗﻳﺎﺭ! ﻓﺧﻼﻝ ‪ 75‬ﺳﻧﺔ‬
‫ﻗﺎﻡ » ﻣﺳﺭﺍﺣﻲ« ﻣﻥ ﺩﻭﻥ َﻛﻠَ ٍﻝ ﺑﻘﺭﺍء ِﺓ ﻭﺗﺭﺟﻣﺔِ‪ ،‬ﻭﻛﺫﻟﻙ ﺑﺎﻟ ّﺗﻌﻠﻳﻕ‬
‫ﻓﻛﺭ ﺫﻟﻙ ﺍﻟﺭّﺟﻝ ﺍﻟّﺫﻱ ﻳﺷﺗﺭﻙ ﻣﻌﻪ ﻓﻲ َﺣﻣ ِْﻝ ﺍﻹﺳﻡ ﻧﻔﺳﻪ‪:‬‬ ‫ﻋﻠﻰ‪ِ ،‬‬
‫ﺃﺻﻝ ُﺗﺭﻛِﻲﱟ ‪ ،‬ﻗﺩ‬ ‫ٍ‬ ‫»ﺑﻧﻲ« ‪ .Béni‬ﻛﺎﻥ » ﺑﻧﻲ« ﻭﻫﻭ ﺍﻟﻣُﻬﺎﺟ ُﺭ ﻣﻥ‬
‫ﺍﺧﺗﺎﺭ ﻭﻫﻭ ﻻ ﻳﺯﺍ ُﻝ ﻁِ ْﻔ ًﻼ‪ ،‬ﺍﺳْ َﻡ » ﺭﻭﺑﻳﺭ« ﺣ ّﺗﻰ َﻳﺳﻬُﻝ ﺍﻧﺩﻣﺎﺟُﻪ‬
‫ً‬
‫ُﻌﺎﺩﻳﺔ ﺟ ّﺩﺍ ﻟﻠﺳّﺎﻣﻳﺔ‪ .‬ﻭﻓﻲ ﺍﻟﻔﺗﺭﺓ‬ ‫ﻓﻲ ﻓﺭﻧﺳﺎ ﻓﻲ ﻅﺭﻭﻑ ﻛﺎﻧﺕ ﻣ‬
‫ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ﻟـ»ﺳﺑﻳﻧﻭﺯﺍ« ﻛﺎ َﺩ ﺃﻥ ﻳﻘﻊ‬ ‫َ‬ ‫ﻧﻔﺳﻬﺎ ﺍﻟّﺗﻲ ﺍﻛﺗﺷﻑ ﻓﻳﻬﺎ‬
‫ﻓﻲ ﻗﺑﺿﺔ » ﺍﻟﻐﺳﺗﺎﺑﻭ« ﺧﻼﻝ » ﺣﻣﻠﺔ ﻓﺎﻝ ﺩﻳﻑ«)‪ .(230‬ﺛ ّﻡ ﺇ ّﻧﻪ‬
‫‪٢٢٧‬‬
‫ﺍﻣﺗﻧﻊ ﻋﻥ ﻭﺿﻊ ﻋﻼﻣﺔ ﺍﻟ ّﻧﺟﻣﺔ ﺍﻟﺻﻔﺭﺍء ﻣﺧﺎﻁﺭً ﺍ ﺑﺣﻳﺎﺗﻪ‪ .‬ﻭﺑﻌﺩ‬
‫ﺃﻥ ﺍﺳﺗﺑ ّﺩ ﺑﻪ ﺍﻷﺳﻰ َﻧﺗﻳﺟﺔ ﺣﻳﺎ ٍﺓ ﻣﺅﻟﻣ ٍﺔ ) ﺣﻳﺙ ﻭُ ﺿﻌﺕ ﺃﻣّﻪ ﺑﺻﻔﺔ‬
‫ﺩﺍﺋﻣﺔ ﻓﻲ ﻣﺳﺗﺷﻔﻰ ﺍﻷﻣﺭﺍﺽ ﺍﻟﻧﻔﺳﻳّﺔ ﻭﻫﻭ ﻓﻲ ﺳﻥّ ّ‬
‫ﺍﻟﺛﺎﻣﻧﺔِ‪،‬‬
‫ﻭﺣﻳﺙ ﻛﺎﻥ ﺃﺑﻭﻩ ﻓﻲ ﺣﺎﻟ ِﺔ ِﺑﻁﺎﻟ ٍﺔ ﻣُﺯﻣِﻧ ٍﺔ(‪ ،‬ﺍﻧﻁﻠﻕ ﻭﻫﻭ ﻓﻲ ﺳﻥّ‬
‫ﺍﻟﺳﺎﺩﺳ َﺔ ﻋﺷﺭ َﺓ ﻓﻲ ﺩﺭﺍﺳﺔ ﺍﻟﻔﻠﺳﻔﺔ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻙ ﺗﻌﺑﻳﺭﺍ ﻋﻥ ﺭﻏﺑﺗﻪ‬
‫ﻓﻲ ﺇﻧﻘﺎﺫ ﻧﻔﺳﻪ‪ ،‬ﻣﺛﻠﻣﺎ ﻓﻌﻝ ﻣُﺭْ ﺷِ ُﺩﻩُ » ﺳﺑﻳﻧﻭﺯﺍ«‪ .‬ﻭﻓﻲ ﺍﻟﺳّﻧﺔ‬
‫ﺍﻟﻣﻭﺍﻟﻳﺔ‪ ،‬ﺃﻱ ﺳﻧﺔ ‪ ،1943‬ﻛﺎﻥ » ﺭﻭﺑﻳﺭ« ﻗﺩ ﻗﺭﺃ ﻛﺗﺎﺏ ﺍﻟﻭﺟﻭﺩ‬
‫ﻭﺍﻟﻌﺩﻡ ‪ L’Être et le néant‬ﺑﻣﺟﺭّﺩ ﻧﺷﺭﻩ‪ ،‬ﻭﻫﻭ ﻛﺗﺎﺏٌ‬
‫ﺟﻬﻭﻻ ﺗﻘﺭﻳﺑًﺎ‪ :‬ﺇ ّﻧﻪ » ﺝ‪ .‬ﺑـ‪.‬‬ ‫ً‬ ‫ﻛﺎﻥ ﻓﻲ ﺗﻠﻙ ﺍﻟﻔﺗﺭ ِﺓ َﻣ‬
‫َ‬ ‫ﻟﻔﻳﻠﺳﻭ ٍ‬
‫ﻑ‬
‫ﺍﻟﺛﺎﻧﻳ َﺔ ﺑﻌﺷﻕ ﺍﻟﻔﻠﺳﻔﺔ‪ ،‬ﺍﻷﻣﺭ‬ ‫ﺳﺎﺭﺗﺭ«‪ .‬ﻟﻘﺩ ﻛﺎﻧﺕ ﺗﻠﻙ ﻫﻲ ﺇﺻﺎﺑ َﺗﻪ ّ‬
‫ﺍﻟّﺫﻱ َﺟ َﻌﻠَ ُﻪ ﻣﻥ ﺍﻟﻣُﻘﺭّﺑﻳﻥ ﻟـ»ﺝ‪ .‬ﺑـ‪ .‬ﺳﺎﺭﺗﺭ« ﺍﻟّﺫﻱ ﺳﻳﺗﻛﻔّ ُﻝ‬
‫ﺻ َﻝ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺍﻟ ّﺗﺑﺭﻳﺯ‪.‬‬ ‫ﺑﺗﻣﻭﻳﻝ ﺩﺭﺍﺳﺗِﻪ ﻟﻠﻔﻠﺳﻔﺔ ﺇﻟﻰ ﺃﻥ َﻳﺣْ ُ‬
‫ﻙ ﻓﻲ‬ ‫ُ‬
‫ﺣﻳﺙ ﺍِﻧﻬﻣ َ‬ ‫ﺩﺭّﺱ » ﻣﺳﺭﺍﺣﻲ« ﻟﻔﺗﺭ ٍﺓ ﻁﻭﻳﻠ ٍﺔ ﻓﻲ ﺍﻟﺳّﻭﺭﺑﻭﻥ‬
‫ﻋﻣﻝ َﺷﺧﺻﻲﱟ َﻳ َﺗ َﻣﺣْ َﻭ ُﺭ ﺣﻭﻝ ﻣﺳﺄﻟﺔ ﺍﻟﺑﺣﺙ ﻋﻥ ﺍﻟﺳّﻌﺎﺩﺓ‪،‬‬ ‫ٍ‬ ‫ﺇﻧﺷﺎ ِء‬
‫ﻭﻓﻲ ﻣُﺿﺎﻋﻔﺔ ﻣﻧﺷﻭﺭﺍﺗﻪ ﻭﺗﺭﺟﻣﺎﺗﻪ ﻟﻛﺗﺏ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟّﺫﻱ‬
‫ﺳﻳُﺻﺑﺢ ﻣُﺧﺗﺻّﺎ ﻓﻲ ﺩﺭﺍﺳﺗﻪ ﻋﻠﻰ ﺻﻌﻳ ٍﺩ ﻋﺎﻟﻣﻲّ ‪.‬‬

‫ﻁﻭﻁِ ﻲ ] ﺍﻟﻣﻌﺟﺯﺓ‬ ‫ﺃﺭﺳﻝ ﻟﻲ » ﺭﻭﺑﻳﺭ«‪ ،‬ﺑﻌﺩ ﺃﻥ ﻗﺭﺃ َﻣ ْﺧ ُ‬

‫ﺑﻣﻭﺍﺿﻊ‬
‫ِ‬ ‫ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ[‪ ،‬ﺟﻭﺍﺑًﺎ ﻳُﺧﻁِ ﺭُﻧﻲ ﻓﻳﻪ ﺑﻣُﻼﺣ َﻅﺎ ِﺗ ِﻪ ﻭﺧﺎﺻّﺔ‬
‫ﺍﻻﺧﺗﻼﻑِ ﺑﻳﻧﻧﺎ ﺣﻭﻝ ﺑﻌﺽ ﺗﺄﻭﻳﻼﺗﻲ ﻟﻔﻛﺭ » ﺳﺑﻳﻧﻭﺯﺍ«‪،‬‬
‫ْﺕ ﺑﻌﺩ ﺍﺳﺗﺋﺫﺍﻧِﻪ ﺃﻥ‬‫ﺑﺷﻛﻝ ﺭﺋﻳﺳﻲّ ﺑﻣﺳﺄﻟ ِﺔ ﷲ‪ .‬ﻭﻗﺩ ﺭﺃﻳ ُ‬ ‫ٍ‬ ‫ﻭﺍﻟﻣﺗﻌﻠّﻘﺔ‬
‫ُ‬
‫ﺭﺃﻳﺕ ﺃﻥّ‬ ‫ﺍﻟﺟﻭﺍﺏ ﺍﻟّﺫﻱ ﻭﺿﻌ ُﺗﻪ ﻋﻠﻳﻬﺎ ﻷ ّﻧﻲ‬
‫َ‬ ‫ﺷ َﺭ ﺭﺳﺎﻟ َﺗﻪ ﻭﻛﺫﻟﻙ‬‫ﺃَﻧ ُ‬

‫‪٢٢٨‬‬
‫ﻳﺎﻥ ﻛﻳﻑ ﻳﻛﻭﻥ ﻓﻛ ُﺭ‬
‫ﺍﻟﻘﺎﺭﺉ ِﺑ َﺑ ِ‬
‫َ‬ ‫ﻫﺫﺍ ﺍﻟ ّﺗﺭﺍﺳُﻝ ﻳﻣﻛ ُﻧﻪ ﺃﻥ ﻳُﻔﻳﺩ‬
‫ﻛﺑﻳﺭ ﻣُﺛﻳﺭً ﺍ ﺩﺍﺋﻣًﺎ ﻟﻧﻘﺎﺷﺎ ٍ‬
‫ﺕ ﺛﺭ ّﻳ ٍﺔ‪.‬‬ ‫ٍ‬ ‫ﻓﻳﻠﺳﻭ ٍ‬
‫ﻑ‬

‫ﻋﺯﻳﺯﻱ »ﻓﺭﻳﺩﻳﺭﻳﻙ«‪:‬‬

‫ﻗﺭﺃﺕ ﻓﻲ ﻏﺑﻁ ٍﺔ ﻋﺎﺭ َﻣ ٍﺔ ﻛﺗﺎ َﺑﻙ ﺍﻟﺟﻣﻳﻝ ﺣﻭﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪.‬‬ ‫ُ‬ ‫ﻟﻘﺩ‬
‫ﻋﺟﺑﺕ ﺑﺎﻟﺻّﻭﺭﺓ‬‫ُ‬ ‫ّﺎﺩﻕ ﻟﻠﻔﻳﻠﺳﻭﻑ ﻭﺃ ُ‬
‫ﻙ ﺍﻟﺻ َ‬ ‫ُ‬
‫ﺃﺣﺑﺑﺕ ُﺣ ﱠﺑ َ‬ ‫ﻭﻟﻘﺩ‬
‫)ﺍﻟﺑﻭﺭﺗﺭﻳﻪ( ﺍﻟﻭﺍﻗﻌﻳّﺔ ﺟ ّﺩﺍ‪ ،‬ﻭﺍﻟﻣﺭﺗﻛﺯ ِﺓ ﻋﻠﻰ ﻣﻌﺭﻓ ٍﺔ ﺟﻳّﺩﺓ‪ ،‬ﺍﻟّﺗﻲ‬
‫ﻭﺿﻌﺗﻬﺎ ﻟﺻﺩﻳﻘﻧﺎ ﺍﻟﻣﺷﺗﺭﻙ‪ .‬ﻭﻟﻘﺩ ﺃُﻋﺟﺑﺕ ﺃﻳﺿﺎ ﺑﺄﺳﻠﻭﺑﻙ ﺍﻟﺳّﻬﻝ‬
‫ﺍﻟﺫﻱ ﺟﻣﻊ ﺑﻳﻥ ﺍﻟﺗﺑﺳﻳﻁ ﻭﺍﻟﺩﻳﻧﺎﻣﻳﻛﻳّﺔ‪ ،‬ﺫﻟﻙ ﺍﻷﺳﻠﻭﺏ ﺍﻟّﺫﻱ‬
‫ﻙ ﻓﻲ ﺍﻹﻗﺑﺎﻝ ﻋﻠﻰ ﻗﺭﺍءﺓ » ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺳﻳُﺳﺎﻋﺩﻫﻡ‬ ‫ﺳﻳ َُﺭ ﱢﻏﺏُ ﻗُﺭّﺍ َء َ‬
‫ﺧﺎﺻّﺔ ﻋﻠﻰ ﺍﻟﺣﻳﺎﺓ ﺑﺷﻛﻝ ﺃﻓﺿﻝ ﻣﺛﻠﻣﺎ ﺗﺅ ّﻛﺩ ﻋﻠﻰ ﺫﻟﻙ ﺑﺷﻛﻝ‬
‫ﺟﻳّﺩ‪.‬‬

‫ﻟﻘﺩ ﺩﻓﻌﺗﻧﻲ ﺍﻟﺻّﺩﺍﻗﺔ ﺍﻟّﺗﻲ ﺗﺟﻣﻌﻧﺎ ﺍﻟﻰ ﺍﻟﺗﻔﻛﻳﺭ ﻓﻲ ﺇﺧﻁﺎﺭﻙ‬

‫ﺑﺑﻌﺽ ﺍﻟﺗﺣﻔّﻅﺎﺕ ﺍﻟﻣﺗﻌﻠّﻘﺔ ﺑﺗﺄﻭﻳﻠﻙ ﻟﻠﺳﺑﻳﻧﻭﺯﻳّﺔ‪ .‬ﺇ ّﻧﻬﺎ ﺳﺗﺳﺎﻫﻡ ﻓﻲ‬
‫ﺟُﻬﺩﻧﺎ ﺍﻟﻣﺷﺗﺭﻙ ﻣﻥ ﺃﺟﻝ ﻧﺷﺭ ﺍﻟﻔﻛﺭ ﺍﻟﺳﺑﻳﻧﻭﺯﻱّ ‪ .‬ﻓ ِﻛﻼَ َﻧﺎ ﻳُﺩﺭﻙ‬
‫ﺃ ّﻧﻪ ﻳﻣﻛﻥ ﻟﻠ ّﺗﺄﻭﻳﻼﺕ ﺃﻥ ﺗﺗﻌ ّﺩﺩ ﻭﺗﺧﺗﻠﻑ ﺃﻣﺎﻡ ﺍﻟﻧﺹّ ﻧﻔﺳﻪ‪ ،‬ﻭﺃﻥّ‬
‫ﺇﺛﺎﺭﺓ ﺍﻟﻣﻭﺍﺟﻬﺔ ﺑﻳﻥ ﺗﻠﻙ ﺍﻟ ّﺗﺄﻭﻳﻼﺕ ﻻ ﺗﻬﺩﻑ ﺇﻟﻰ ﺇﺑﺭﺍﺯ ﻋﻣﻝ‬
‫ّﺍﺡ ﺑﻝ ﺇﻟﻰ ﺗﻌﻣﻳﻕ ﻓﻬﻡ ﺍﻟﻧﺹّ ﺍﻷﺻﻠﻲّ ‪ .‬ﻭﻓﻲ ﻫﺫﺍ‬ ‫ﺍﻟ ُ‬
‫ﺷﺭ ِ‬

‫‪٢٢٩‬‬
‫ﺍﻟﺧﺻﻭﺹ‪ ،‬ﺃﻧﺎ ﺃﺭﻯ ﺃﻥّ » ﺗﺄﻭﻳﻼ« ﻣّﺎ ﺳﻳﻘﺗﺭﺏ ﺃﻛﺛﺭ ﻣﻥ ﻧﻳّﺔ‬
‫ﺍﻟﻛﺎﺗﺏ ﺑﻘﺩﺭ ﻣﺎ ﻳُﻭﻓّﺭ ﺃﻛﺑﺭ ﻋﺩ ٍﺩ ﻣﻥ ﺍﻟﻭﻗﺎﺋﻊ ﻹﺳﻧﺎﺩ ﺃﻁﺭﻭﺣﺗﻪ‪.‬‬

‫ﻭﻓﻲ ﻫﺫﺍ ﺍﻹﻁﺎﺭ‪ ،‬ﺃﺭﻯ ﺃ ّﻧﻧﺎ ﻧﺧﺗﻠﻑُ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﺄﻧﻁﻭﻟﻭﺟﻳّﺔ‬

‫»ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺷﻛﻝ ﺟﺫﺭﻱّ ‪:‬‬

‫ﻓﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻲّ ‪ ،‬ﻳﻘﺗﺭﺡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻳﻧﺎ » ﺇﻟﺣﺎ ًﺩﺍ ُﻣ َﻬ ّﺫﺑًﺎ«‬

‫‪ ) athéisme poli‬ﻣﺛﻠﻣﺎ ﻗﺎﻝ ﻣﺅ ّﺭﺥ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﻣﺗﻣﻳّﺯ » ﻫﻧﺭﻱ‬
‫ﻏﻭﻳﻳﻪ« ‪ ،(Henri Gouhier‬ﻭﻫﻭ ﺍﻟﻣﺫﻫﺏ ﺍﻟّﺫﻱ ﺃ ُ َﺳﻣﱢﻳ ِﻪ‬
‫ﺑـ»ﺍﻹﻟﺣﺎﺩ ﺍﻟ ُﻣ َﻘ ﱠﻧ ِﻊ« ‪ ،athéisme masqué‬ﻣُﺳْ َﺗﺣْ ﺿِ ﺭً ﺍ ﺑﺫﻟﻙ‬
‫ﺕ ‪ -‬ﺩﻭﻥ ﺇﺛﺎﺭﺓ ﺿﺟّﺔ‪ -‬ﻋﻠﻰ ﻓﻠﺳﻔﺔ‬ ‫ﻁ ﱢﺑ َﻘ ْ‬‫ﺻِ َﻔ َﺔ » ﻣﻘ ّﻧﻊ« ﺍﻟّﺗﻲ ُ‬
‫ُﺟ ِﺟﻲ ﻟﻠ ّﺩﻓﺎﻉ ﻋﻥ ﻫﺫﻩ ﺍﻷﻁﺭﻭﺣﺔ ﺍﻟّﺗﻲ ﻻ‬ ‫»ﺩﻳﻛﺎﺭﺕ«‪ .‬ﻓﻣﺎ ﻫﻲ ﺣ َ‬
‫ﻣﺛﻝ َﺗ َﻘ ﱡﻧﻌًﺎ ‪ posture‬ﻭﻻ ﺍِﻧﺗﻬﺎﺯﻳّﺔ؟ ﻛﻲ ﻧﺟﻳﺏ ﻋﻠﻰ ﻫﺫﺍ‬ ‫ُﺗ ّ‬
‫ﻬﺩ ﻓﻲ ُﺧﻁﻭﺓ ﺃﻭﻟﻰ ﺑﺑﻌﺽ ﺍﻟﻭﻗﺎﺋﻊ ﺍﻟﻧﺻّﻳﺔ‬ ‫ﺍﻟﺳﺅﺍﻝ‪ ،‬ﻟِ َﻧﺳْ َﺗ ْﺷ ْ‬
‫ﺁﻥ ﻣﻌًﺎ‪:‬‬
‫ﻭﺍﻟﺗﺎﺭﻳﺧﻳّﺔ ﻓﻲ ٍ‬

‫ﻋﺯﻳﺯﻱ ﻓﺭﻳﺩﻳﺭﻳﻙ‪:‬‬

‫ﻌﺎﺭ ﺍﻟّﺫﻱ ﻛﺗﺑﻪ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ‬ ‫ﺷ َ‬‫ﻙ ﺫﻛﺭﺕ ﺫﻟﻙ ﺍﻟ ّ‬ ‫ﻟ ْﻡ ﺃُﻻﺣﻅ ﺃ ّﻧ َ‬

‫َﺧﺎ َﺗ ِﻣ ِﻪ ﻭﺍﻟّﺫﻱ ﻳُﻠﻘﻲ ﺍﻟﺿّﻭ َء ﻋﻠﻰ ﻋﻣﻠﻪ ﺑﺄﻛﻣﻠﻪ‪ » :‬ﺍِﺣ َﺫﺭْ !‬
‫‪ .(Caute»(231‬ﺃَﻓﻠَ ْﻡ َﻳ ُﻛﻥْ » ﺳﺑﻳﻧﻭﺯﺍ« َﺣ ِﺫﺭً ﺍ ﺟ ّﺩﺍ؟ ﺃﻟَ ْﻡ َﻳﺗ ﱠﻡ‬
‫‪٢٣٠‬‬
‫ﺍﻋﺗﺑﺭ ْﺗ ُﻪ… ﻣ ُْﻠ ِﺣ ًﺩﺍ؟ ﻭﺃَﻟَ ْﻡ‬
‫َ‬ ‫ﺇﺧﺭﺍﺟُﻪ ﻣﻥ ﺍﻟﻣﻠّ ِﺔ ﻣﻥ ِﻗ َﺑ ِﻝ ﻁﺎﺋﻔ ِﺗ ِﻪ ﺍﻟّﺗﻲ‬
‫ّﻲ‬‫ﻗﺗﻝ ﻁﻌ ًﻧﺎ ﺑﺎﻟﺳ ّﻛﻳﻥ؟ ﻓﻬﻝ ﻳﺟﺏ ﺃﻥ ُﻧﺳﻣ َ‬ ‫ﻳﺗﻌﺭّﺽْ ﺇﻟﻰ ﻣﺣﺎﻭﻟﺔ ٍ‬
‫ﺍﻹﺭﻫﺎﺏ ﺍﻟﺑﺭﺑﺭﻱّ ﺑﺗﺳﻣﻳ ٍﺔ ﻣُﻌﺎﺻﺭ ٍﺓ ﺣ ّﺗﻰ ﻳﺗ ّﻡ ﺍﻹﻗﺭﺍ ُﺭ ﺑﺄ ّﻧ ُﻪ‬ ‫َ‬
‫ُﺭﺿﺔ ﻟَ ُﻪ ﺇﻟﻰ ﺍﻟﺣﺫﺭ؟ ﺑﻝ ﻫﻝ ﺗﻭﻗّﻔﺕ‬ ‫ً‬ ‫ﺇﺭﻫﺎﺏٌ ﻭﻳﺿﻁ ّﺭ َﻣﻥ ﻳﻛﻭﻥ ﻋ‬
‫ﻋﺷﺭ؟‬
‫َ‬ ‫ﺭﻭﺏ ﺍﻟﺩﻳﻧ ّﻳ َﺔ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ‬ ‫ﺍﻟ ُﺣ َ‬

‫ﻭﻓﻲ ﺇﻁﺎﺭ ﺫﻟﻙ‪ ،‬ﻟﻣﺎﺫﺍ ﻻ ﻧﺄﺧﺫ ﺑﻌﻳﻥ ﺍﻻﻋﺗﺑﺎﺭ ﺗﻠﻙ ﺍﻟﺣﻘﻳﻘ َﺔ )ﺍﻟّﺗﻲ‬
‫ﺗﺛﻳﺭﻧﺎ ﺑﺷﻛﻝ ﻭﺍﺿﺢ( ﺍﻟﻣﺗﻣﺛﻠﺔ ﻓﻲ ﺃﻥّ ﺃﺟﺩﺍﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻗﺩ‬
‫ﻳﻛﻭﻧﻭﻥ ﻣﻥ » ﺍﻟﻳﻬﻭﺩ ﺍﻟﻣﺎﺭﺍﻧﻭﺱ ‪ «Juifs marranes‬ﻣﻥ ﺷﺑﻪ‬
‫ﺍﻟﺟﺯﻳﺭﺓ ﺍﻹﻳﺑﻳﺭﻳّﺔ‪ ،‬ﺃﻱ ﺃﻭﻟﺋﻙ ﺍﻟﻳﻬﻭﺩ ﺍﻟّﺫﻳﻥ ﻛﺎﻧﻭﺍ ﻳﺗﻅﺎﻫﺭﻭﻥ‬
‫ﺑﺎﻋﺗﻧﺎﻕ ﺍﻟﻣﺳﻳﺣﻳّﺔ ﻟﻠﺣﻔﺎﻅ ﻋﻠﻰ ﺑﻘﺎﺋﻬﻡ ﻓﻲ ﺣﻳﻥ ﺃﻧﻬﻡ ﻅﻠّﻭﺍ »ﻳﻬﻭ ًﺩﺍ‬
‫ﻓﻲ ﺍﻟﺧﻔﺎء«؟ ﻭﺑﺎﻟﺗﺎﻟﻲ‪ ،‬ﺃﻟ ْﻡ ﻳﻛﻥ ﻣُﺗﺎﺣﺎ ﻟﻠﻣﺭء ﺍﻟﺫﻱ ﻳﻌﻳﺵ ﻓﻲ ﺑﻠﺩ‬
‫ﻛﺎﻟﻔﻳﻧﻲّ ﻓﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺳّﺎﺑﻊ ﻋﺷﺭ ﺃﻥ ﻳﻛﻭﻥ ﻣُﻠﺣﺩﺍ ﺳﺭﻳّﺎ؟‬

‫ﻳُﺿﺎﻑ ﺇﻟﻰ ﺫﻟﻙ ) ﺃﻱ ﺇﻟﻰ ﺍﺳﺗﺧﺩﺍﻡ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﺷﻌﺎﺭ » ﺍِﺣ َﺫﺭْ‬

‫‪Lambert de‬‬ ‫!«( ﺭﺳﺎﻟﺔ » ﻟﻣﺑﻳﺭ ﺩﻭﻓﻳﻠﺗﻭﺳﻥ«‬
‫‪) ،XLII ،Velthuysen‬ﻭﺍﻟّﺗﻲ ﺣ ّﺭﺭﻫﺎ »ﺟﺎﻛﻭﺏ ﺃﺳﺗﻥ« ‪Jacob‬‬
‫‪ (Osten‬ﻭﺍﻟّﺗﻲ ﻳﺭ ّﺩ ﻋﻠﻳﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻥ ﺧﻼﻝ ﺍﻟﺭّﺳﺎﻟﺔ ‪XLIII‬‬
‫ﺇﻟﻰ » ﺟﺎﻛﻭﺏ ﺃﺳﺗﻥ«‪ .‬ﻭﻟﻛﻥ ﻓﻲ ﺍﻟﻭﻗﺕ ﺍﻟّﺫﻱ ﻛﺎﻧﺕ ﻓﻳﻪ ﺭﺳﺎﻟﺔ‬
‫»ﻟﻣﺑﻳﺭ ﺩﻭﻓﻳﻠﺗﻭﺳﻥ« ﻋﺑﺎﺭﺓ ﻋﻥ ﺩﺭﺍﺳ ٍﺔ ﻻﻫﻭﺗ ّﻳ ٍﺔ ﻣُﻁﻭّ ﻟﺔ ﻭ َﻋﻥ ﻧﻘ ٍﺩ‬
‫ﺧﺎﻟﻕ ﻟﺩﻯ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻳﻛﺗﻔﻲ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ‬ ‫ٍ‬ ‫ﺏ ﻓﻛﺭ ِﺓ ﺇﻟ ٍﻪ‬
‫ﻟﻐﻳﺎ ِ‬
‫ﺭﺳﺎﻟﺔ ﺭﺳﻣﻳّﺔ ﺑﺎﻟﺗﺻﺭﻳﺢ ﺑﻌﺩﻡ ﺇِﻟﺣﺎﺩِﻩ ﻟﻛﻭﻧﻪ ﻳ ّﺗﺻِ ﻑُ ﺑ ُﺧﻠُ ٍﻕ َﺣ َﺳ ٍﻥ‪.‬‬
‫‪٢٣١‬‬
‫ﻭﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﻓﺈﻥّ َﺣ َﺫ َﺭ » ﺳﺑﻳﻧﻭﺯﺍ« ﺟ َﻌﻠ ُﻪ ﻳﺗﺟ ّﻧﺏ ﺍﻹﺟﺎﺑﺔ ﻋﻥ‬
‫ﺙ‪.‬‬
‫ﺑﺗﺣﻭﻳﻝ ﻭﺟﻬ ِﺔ ﺍﻟﺣﺩﻳ ِ‬
‫ِ‬ ‫ﺃﻱّ ﺳﺅﺍﻝ ﻻﻫﻭﺗﻲّ ﺃﻭ ﺃﻧﻁﻭﻟﻭﺟﻲّ ﻭﻳﻘﻭﻡ‬
‫ﻓﻬﻝ ﻛﺎﻥ ﺫﻟﻙ ِﺑ ِﻧ ﱠﻳ ٍﺔ ﻣُﺑﻳّﺗﺔ ﻟﺩﻳﻪ؟ ﻭﻟﻛﻥ ﻫﻝ ﻧ ّﺗﻬﻡ » ﺟﻭﻥ ﻣﻭﻻﻥ«‬
‫‪) (Jean Moulin (232‬ﻣﺛﻼ( ﺑﺳﻭ ِء ﺍﻟﻧﻳّﺔ ﻟﻛﻭﻧﻪ ﻛﺎﻥ ﻳﻌﻳﺵ ﻓﻲ‬
‫ﺍﻟﺧﻔﺎء؟ ﻫﻝ ﻣﻥ ﺍﻟﻣﻌﻘﻭﻝ ﺃﻥ ﻧﻁﺎﻟﺏ » ﺳﺑﻳﻧﻭﺯﺍ« ﺑﺷﻔﺎﻓﻳّﺔ ﺗﻛﻭﻥ‬
‫ﺑﻁﻭﻟﻳ ًّﺔ ﻭﺍﻧﺗﺣﺎﺭﻳ ًّﺔ؟‬

‫ﻫﻧﺎﻙ ﻭﻗﺎﺋ ُﻊ ﺃُﺧﺭﻯ ُﺗﺛﺑﺕ ﺗﺄﻭﻳﻠَﻧﺎ‪ :‬ﻳﺅ ّﻛﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻓﻲ ﻛﺗﺎﺏ‬

‫ﺍﻹﻳﺗﻳﻘﺎ ﻋﻠﻰ ﺃ ّﻧﻪ ﻻ ﻳﺟﺏ ﺃﻥ ﻳُﻌْ َﻁﻲ ﻟﻸﻟﻔﺎﻅ ﺍﻟّﺗﻲ ﻳﺳﺗﺧﺩﻣﻬﺎ ّﺇﻻ‬
‫ﺍﻟﻣﻌﻧﻰ ﺍﻟّﺫﻱ ﻳُﺣ ّﺩﺩﻩ ﻫُﻭ ﻟﻬﺎ ﻓﻲ ﺗﻌﺭﻳﻔﺎﺗﻪ ﺍﻟﺧﺎﺻّﺔ‪ً ،‬‬
‫ﻗﺎﺋﻼ ﺇ ّﻧﻪ ﻟﻥ‬
‫ﻳُﻛ ّﺭﺭ ﻗﻭﻝ ﺫﻟﻙ ) ﻣﺛﻠﻣﺎ ﻳﺅ ّﻛﺩ ﻟﻳﻭ ﺷﺗﺭﺍﻭﺱ‪ Leo Strauss‬ﻋﻠﻰ‬
‫ﺍﻟﻁﺑﻳﻌﺔ«‬‫ﻫﺫﺍ ﺍﻷﻣﺭ(‪ .‬ﻭﻓﻌﻼ ﻓﺈ ّﻧﻪ ﻟﻡ ﻳﻛﺗﺏ ﺻﻳﻐﺔ » ﷲ ﻳﻌﻧﻲ ّ‬
‫‪ Deus sive Natura‬ﺇﻻ ّ ﻣ ّﺭ ًﺓ ﻭﺍﺣﺩ ًﺓ ‪Éthique, IV, 4,‬‬
‫‪.démonstration‬‬

‫ﺻ ٍﻥ‪ ،‬ﻭﻫﻭ ﻻ‬ ‫ﺇﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﺗﺣﺩﺙ ﺃﺑﺩﺍ ﻋﻥ ﺇﻟﻪ ُﻣ َﺷ ْﺧ َ‬

‫ﻳﺗﺭ ّﺩﺩ ﻓﻲ ﺍﻹﻗﺭﺍﺭ ﺑﺄﻥ ﻓﻛﺭﺓ ﺍﻟﺗﺟ ﱡﺳ ِﺩ ﻓﻲ ﺟﺳ ٍﺩ ﺇﻧﺳﺎﻧﻲّ ﻹﻟﻪ ﻻﻣُﺗﻧﺎ ٍﻩ‬
‫ﺇﻋﺟﺎﺑﻪ‬
‫ِ‬ ‫ﻣﺛ ُﻝ ﺗﻧﺎﻗﺿًﺎ‪ .‬ﻭﻟﻛ ّﻧﻪ ﺭﻏﻡ ﺫﻟﻙ ‪ -‬ﻭﻫﺫﺍ ﺻﺣﻳﺢ‪ -‬ﻳُﻌﺑّﺭ ﻋﻥ‬ ‫ُﺗ ّ‬
‫ﺍﻟﺣﺎ ﱢﻝ ﻓﻲ ﺍﻹﻧﺳﺎﻥ‬ ‫ﺑﺷﺧﺹ ﺍﻟﻣﺳﻳﺢ ﺍﻟّﺫﻱ ﻳﺑﺩﻭ ﻟﻪ ﺑﻣﺛﺎﺑﺔ ﻋﻘﻝ ﷲ َ‬
‫)»ﷲ«‪ ،‬ﻣﺛﻠﻣﺎ ﺭﺃﻳﻧﺎ‪ ،‬ﻫﻭ ﺍﻟﺣﻘﻳﻘﺔ ﺍﻟﻣﺎ ّﺩﻳﺔ ﺑﺄﻛﻣﻠﻬﺎ ] ﺍﻟﻣﺣﻣﻭﻝ‪:‬‬
‫ﺍﻟﺛﻘﺎﻓﺔ ﺍﻹﻧﺳﺎﻧﻳّﺔ ] ﺍﻟﻣﺣﻣﻭﻝ‪ » :‬ﻓﻛﺭ«[(‪ .‬ﻓﻼ‬ ‫»ﺍﻣﺗﺩﺍﺩ«[ ﻭﻛ ّﻝ ّ‬
‫ﻣﺎﻫﻲ ﺑﻳﻥ ﺍﻻﺣﺗﺭﺍﻡ ﺍﻟّﺫﻱ ﻳُﻌ ّﺑ ُﺭ ﻋﻧﻪ‬ ‫َ‬ ‫ﻳُﻣﻛﻧﻧﺎ ﺑﺎﻟ ّﺗﺎﻟﻲ ﺃﻥ ُﻧ‬
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‫ﻟﺩﻳﻥ‬
‫ٍ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻷﺻﺩﻗﺎﺋﻪ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ ﺍﻷﻭﻓﻳﺎء‪ ،‬ﻭﺇﻋﻼﻧِﻪ ﺍﻟﻭﻻ َء‬
‫ﻣّﺎ ﺑﻌﻳﻧﻪ‪.‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻥ ﺍﻟﻭﺍﺿﺢ ﺃﻥّ »ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﺩﺍﻓﻊ ﺃﺑﺩﺍ ﻋﻥ ﻓﻛﺭﺓ ﺇﻟﻪ‬

‫ﺻ ٍﻥ ﺑﻝ ﻳُﺣﺎﺭﺑﻬﺎ ﺩﺍﺋﻣﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻥ ﺍﻟﻭﺍﺿﺢ ﺃﻳﺿﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ‬ ‫ُﻣ َﺷ ْﺧ َ‬
‫ﺧﺎﻟﻕ ﻣُﺣ ّﺩ ٍﺩ ُﻛﻠّ ًّﻳﺎ ) ﻣﺛﻠﻣﺎ ﻫﻭ ﺍﻷﻣﺭ ﻓﻲ ﺻﻳﻐﺔ‬
‫ٍ‬ ‫ﺇﻟﻲّ ﺃﻥّ ﻓﻛﺭ َﺓ ﺇﻟ ٍﻪ‬
‫ﺍﻟﻁﺑﻳﻌﺔ«( ﻫﻲ ﻗﺿﻳّﺔ ﺣﺩﻭ ُﺩﻫﺎ ﻣُﺗﻧﺎﻗﺿﺔ ﻷﻥّ ﺍﻟﺣ ّﺩ‬ ‫»ﷲ ﻳﻌﻧﻲ ّ‬
‫»ﺧﻠﻕ« ﻳﻔﺗﺭﺽ ﺍﻟﺣ ّﺩ » ﺣﺭﻳّﺔ«‪ ،‬ﻓﺈﻥّ ﺫﻟﻙ ﻳﻘﻭﺩﻧﻲ ﺇﻟﻰ ﺍﻟ ّﻧﺗﻳﺟﺔ‬
‫ﺍﻟﺑﺩﻳﻬﻳّﺔ ﺍﻟ ّﺗﺎﻟﻳﺔ‪ :‬ﺇﻥّ ﺇﻟﻬًﺎ ﻣُﺣ ﱠﺩ ًﺩﺍ ﻟﻳﺱ ﺇﻟﻬًﺎ ﻛﻠﻲّ ﺍﻟﻘﺩﺭﺓ ‪tout‬‬
‫‪ puissant‬ﻭﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ ّ‬
‫ﺗﻣﺛﻝ »ﺇﻟﺣﺎ ًﺩﺍ«‪.‬‬

‫ﻛﻳﻑ ﻳُﻌﻘﻝ ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﻣﺭء ﻣﻭﺍﻁﻧﺎ ﻓﻲ ﺑﻠ ٍﺩ ﻻﺋﻛﻲﱟ ﺑﻳﻧﻣﺎ ﻳﺟﺩ‬

‫ﺻﻌﻭﺑﺔ ﻓﻲ ﺍﻻﻋﺗﺭﺍﻑ ﺑﺄﻥّ ﻣﺫﻫﺑًﺎ ﻟﻠﺣﻛﻣ ِﺔ ﻳﻣﻛﻧﻪ ﺃﻥ ﻳﻛﻭﻥ ﺇﻟﺣﺎ ًﺩﺍ؟‬
‫ﻭﻟﻣﺎﺫﺍ ﺍﻹﺻﺭﺍﺭ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻛﻭﻥ ﺃﺟﻣ ُﻝ ﺍﻟﻣﺫﺍﻫﺏ ﺍﻷﺧﻼﻗﻳّﺔ‬
‫ﻭﺃﻛﺛﺭُﻫﺎ ﺍﻧﺳﺟﺎﻣﺎ ﻭﺇﺑﻬﺎﺭً ﺍ ﺳﻭﻯ ﺃﻟﻭﻫﻳّﺔ ﻋﻠﻰ ّ‬
‫ﺍﻟﻁﺭﻳﻘﺔ ﺍﻟﻔﻭﻟﺗﺎﺭﻳّﺔ؟‬
‫ﺍﻷﺧ َ‬
‫ﻼﻕ‬ ‫ﻟﻣﺎﺫﺍ ﺍﻟ ّﺗﻘﻠﻳﻝ ﻣﻥ ﺷﺄﻥ ﺍﻻﺳﺗﺛﻧﺎء؟ ﻓﻬﻝ ﺃﻥ ﺍﻹﻟﺣﺎ َﺩ ﻳﻘﻭّ ﺽ ْ‬
‫ﺍﻟﻘﺎ ِﺋ َﻣﺔ؟‬

‫ﺃﺧﺭﻯ ﺣﻭﻝ ﺍﻟﺣﻳﺎﺓ ﺍﻻﻧﻔﻌﺎﻟﻳّﺔ‪ ،‬ﻭﺑﺎﻟ ّﺗﺎﻟﻲ ﺣﻭﻝ‬ ‫َ‬ ‫ﻟﺩﻱﱠ ﻣُﻼﺣﻅﺔ‬
‫ﻭﺍﺿﺢ ﺑﻣﻛﺎﻧﺗﻬﺎ ﺍﻟﻣﺭﻛﺯﻳّﺔ(‪ِ .‬ﻓﺑ َﻛﺎﻣ ِِﻝ‬
‫ٍ‬ ‫ﺑﺷﻛﻝ‬
‫ٍ‬ ‫ﺍﻟ ّﺭﻏﺑﺔ ) ﺍﻟّﺗﻲ ُﺗﻘِﺭﱡ َ‬
‫ﻭﻥ‬
‫ﺷﺩﻳﺩ ﺍﻟ ّﺩﻗّﺔ‪ ،‬ﻻ ﻳُﻣﻛﻧﻧﺎ ‪-‬‬ ‫ﺍﻟﺻّﺭﺍﻣﺔ ﻭﺍﻷﻣﺎﻧﺔ ﻟﻧﺹّ » ﺳﺑﻳﻧﻭﺯﺍ« ﺍﻟ ّ‬
‫‪٢٣٣‬‬
 ‫ﺭﻏﻡ ﺃﻥّ » ﺃﺑّﻭﻥ« ‪ Appuhn‬ﻳﻔﻌﻝ ﺫﻟﻙ)‪ -(233‬ﺃﻥ ُﻧﺗﺭﺟﻡ ﺑﻠﻔﻅ‬
‫ﻭﺍﺣ ٍﺩ ) ﻫﻭ » ‪ ،«Affection‬ﺍﻧﻔﻌﺎﻝ( ﻫﺫﻳﻥ ﺍﻟﻣُﺻﻁﻠﺣﻳﻥ‬
‫ﺍﻟﻼﺗﻳﻧﻳّﻳﻥ ﺍﻟ ّﺩﻗﻳﻘﻳﻥ‪ (Affectus (Affect :‬ﻭ ‪Affectio‬‬
‫ﺧﻁﻳﺭ ﻓﻲ‬‫ٍ‬ ‫ﺗﻧﺎﻗﺽ‬
‫ٍ‬ ‫‪ .((Affection‬ﻓﻣﺛﻝ ﻫﺫﻩ ﺍﻟ ّﺗﺭﺟﻣﺔ ﺗﻘﻭﺩ ﺇﻟﻰ‬
‫ﺍﻟﻣﻌﻧﻰ‪ ،‬ﻣﺛﻠﻣﺎ ُﺗﺅ ّﻛ ُﺩ ﺫﻟﻙ ﺗﺭﺟﻣ ُﺔ ﺍﻟ ّﺗﻌﺭﻳﻑِ ‪ III‬ﻣﻥ ﺍﻟﺟﺯ ِء ‪ III‬ﻣﻥ‬
‫ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﺍﻟّﺫﻱ ﻳُﻌﺭّﻑ ﺍﻟـ ‪ Affect‬ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺩﻗّﺔ ﺑﺄ ّﻧﻪ ﺍﻧﻔﻌﺎ ٌﻝ‬
‫ﺿﻣ َﱢﻥ‬‫ﻟﻠﺟﺳﻡ ﻭﻟﻔﻛﺭ ِﺓ ﻫﺫﺍ ﺍﻻﻧﻔﻌﺎﻝ‪ :‬ﻓﻼ ﻳﻣﻛﻥ ﺃﻥ ُﻧ َ‬ ‫ِ‬ ‫‪Affection‬‬
‫ﻑ ﻭﺍﺣ ٍﺩ ﺍﻟﻠّﻔ َﻅ ﻧﻔ َﺳﻪ ﺍﻟّﺫﻱ َﻧﻘﻭ ُﻡ ﺑﺗﻌﺭﻳﻔﻪ‪ ،‬ﻣﺛﻠﻣﺎ ُﺗﺟﺑﺭﻧﺎ‬‫ﻓﻲ ﺗﻌﺭﻳ ٍ‬
‫ﻋﻠﻰ ﺫﻟﻙ ﺗﺭﺟﻣﺔ » ﺃﺑّﻭﻥ«‪ .‬ﻭﻟﻛ ّﻧﻧﺎ ﻻ ﻧﺳﺗﻁﻳﻊ ﺑﺎﻟﻣﺛﻝ‪ ،‬ﻓﻲ ﻣﺎ‬
‫ﻳﺗﻌﻠّﻕ ﺑﺎﻟﻣﺻﻁﻠﺢ ﺍﻟﻼّﺗﻳﻧﻲّ ﺫﺍﺗﻪ‪ ،Affectus :‬ﺫﻟﻙ ﺍﻟﻣﺻﻁﻠﺢ‬
‫ﺗﻣﻳﻳﺯ ﺗﺭﺟﻣ َﺗﻪ‬ ‫ٍ‬ ‫ﺍﻟ ّﺩﻗﻳﻕ ﻭﺍﻟﻣﺭﻛﺯﻱّ ﺟ ّﺩﺍ‪ ،‬ﺃﻥ ﻧﺳﺗﺧﺩﻡ ﻣﻥ ﺩﻭﻥ‬
‫ْﻥ ‪ Affect‬ﻭ‪ .sentiment‬ﺇﻥّ ﺗﺭﺟﻣ َﺔ » ﺭﻭﺟﻳﻪ‬ ‫ِﺑﻣُﺻﻁﻠﺣﻳ ِ‬
‫ﻛﺎﻳﻭﺍ« ﻟـ ‪ Affect‬ﺑـ ‪ sentiment‬ﺍﻋﺗﺑﺎﻁﻳ ٌّﺔ ﻭﻏﻳﺭ ﻣُﺟﺩﻳﺔ‪ .‬ﻫﺫﻩ‬
‫ﻙ ﺍﻟّﺫﻱ ﻳﻌﺗﺭﻑُ ‪ ،‬ﺭﻏﻡ‬ ‫ﺻ َ‬ ‫ﺍﻟ ّﺗﺭﺟﻣﺔ ﻻ ﻳﻣﻛﻧﻬﺎ ّﺇﻻ ﺃﻥ ُﺗﺿﻌ َ‬
‫ِﻑ ﻧ ﱠ‬
‫ﺫﻟﻙ‪ ،‬ﻭﻣﻥ ﺧﻼﻝ ﺍﺳﺗﺧﺩﺍﻡ ﺍﻟ ّﺗﺭﺟﻣﺔ ﺑـ ‪ ،Affect‬ﺑﺗﻠﻙ ﺍﻹﺿﺎﻓﺔ‬
‫ﺍﻟّﺗﻲ ﻗ ّﺩﻣﻬﺎ » ﺳﺑﻳﻧﻭﺯﺍ« ﻟﻠﻔﻛﺭ ﺍﻟﺑﺷﺭﻱّ ‪ .‬ﺇﻥّ ﻛﻠﻣ َﺔ ‪َ Affect‬ﺗﻘﻭﺩﻧﺎ‬
‫ﺇﻟﻰ » ﻓﺭﻭﻳﺩ« ﺍﻟّﺫﻱ ﺗﺳﺗﺷﻬﺩ ﺑﻪ ﺑﻁﺭﻳﻘﺔ ﻣﻼﺋﻣ ٍﺔ‪ .‬ﺳﺄﺣﺩﺛﻙ ﻓﻲ‬
‫ﻣﻧﺎﺳﺑﺔ ﺃﺧﺭﻯ ﻋﻣّﺎ ﻳﺑ ّﺭﺭ ﺇﻗﺭﺍﺭﻱ ﺑﻌﺩﻡ ﻭﺟﻭﺩ » ﻻ‪-‬ﻭﻋﻲ« ﻟﺩﻯ‬
‫»ﺳﺑﻳﻧﻭﺯﺍ« )ﺍﻧﻅﺭ ﺗﻌﺭﻳﻑ ﺍﻻﻧﻔﻌﺎﻝ ‪ Affect‬ﻓﻲ ‪Éthique III,‬‬
‫‪ .(déf. III‬ﻭﻟﻛﻥّ ﺍﻷﻣﺭ ﻳﺗﻌﻠّﻕ ﺑـ»ﺗﺄﻭﻳﻼﺕ« ﻳﻌﺗﺭﻑ ﻛ ﱞﻝ ﻣ ّﻧﺎ ﺑﺄ ّﻧﻬﺎ‬
‫ُﺣ ّﺭﺓٌ ﺗﻣﺎﻣًﺎ‪.‬‬

‫‪٢٣٤‬‬
 ‫ﻋﺯﻳﺯﻱ »ﻓﺭﻳﺩﻳﺭﻳﻙ«‪:‬‬

‫ﺃﻧﺎ ﺣﺭﻳﺹٌ ﺭﻏﻡ ﻫﺫﻩ ﺍﻻﺧﺗﻼﻓﺎﺕ ﻓﻲ ﺍﻟ ّﺗﺄﻭﻳﻝ‪ ،‬ﻋﻠﻰ ﺗﻬﻧﺋﺗﻙ ﻋﻠﻰ‬

‫ُ‬
‫ﺷﻌﺭﺕ‬ ‫ﻛﺗﺎﺑﻙ ﺍﻟ ّﺩﻗﻳﻕ ﺟ ّﺩﺍ ﻭﺍﻟﺣﻳﻭﻱّ ﺟ ّﺩﺍ‪ .‬ﻓﻣﻥ ﺧﻼﻝ ﻗﺭﺍءﺗﻙ‪،‬‬
‫ﺑﺄ ّﻧﻲ ﻓﻲ ﻗﻠﺏ ﺍﻟﺳﺑﻳﻧﻭﺯﻳّﺔ‪ ،‬ﻷ ّﻧﻙ ﺃﺩﺭﻛﺕ ﻛﻳﻑ ﺗﻘ ّﺩﻡ ﻋﻥ ﻫﺫﺍ‬
‫ً‬
‫ﻭﺩﻻﻟﺔ ﻣ َُﺣﻔّﺯﺓ ﻭﻣُﻧﻔﺗﺣﺔ ﻋﻠﻰ‬ ‫ً‬
‫ﺻﺎﺩﻗﺔ‬ ‫ﺍﻟﻣﺫﻫﺏ ﺍﻟﺛﺭﻱّ ﺟ ّﺩﺍ ﺻﻭﺭ ًﺓ‬
‫ﻣﺳﺗﻘﺑﻝ ﺗﺳﻭﺩﻩ ﺍﻟﺣﺭﻳّﺔ ﻭﺍﻟﻐﺑﻁﺔ‪.‬‬

‫ﺃﻭ ّﺩ ﺍﻟ ّﺗ َ‬
‫ﻌﺑﻳﺭ ﻟﻙ ﻋﻥ ﻋﻣﻕ ﺻﺩﺍﻗﺗﻲ ﻭﺇﻋﺟﺎﺑﻲ ﺑﻙ‪.‬‬

‫»ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ«‪.‬‬

‫ﻋﺯﻳﺯﻱ »ﺭﻭﺑﻳﺭ«‪:‬‬

‫َ‬
‫ﻗﺭﺃﺕ ﻓﻲ ﻏﺑﻁ ٍﺔ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺻّﻐﻳﺭ‬ ‫ﺃﻧﺎ ﺳﻌﻳ ٌﺩ‪ ،‬ﻭﻳُﺷﺭّﻓﻧﻲ ﺃ ّﻧﻙ‬
‫ﺍﻟّﺫﻱ ﻻ ﻁﻣﻭﺡ ﻟﻪ ﺳﻭﻯ ﺗﻣﻛﻳﻥ ﺟﻣﻬﻭﺭ ﻋﺭﻳﺽ ﻣﻥ ﺍﻛﺗﺷﺎﻑ‬
‫ﺣﻳﺎﺓ ﻭﻓﻛﺭ َﻣﻥْ ﻧﻌﺗﺑﺭﻩ‪ ،‬ﺃﻧﺕ ﻭﺃﻧﺎ‪ ،‬ﺑﻣﺛﺎﺑﺔ ﺃﻋﻅﻡ ﺍﻟﻔﻼﺳﻔﺔ‪ .‬ﻭﻫﻭ‬
‫ﻛﺫﻟﻙ ﻋﻅﻳﻡ ﻟﻳﺱ ﻓﻘﻁ ﺑﻌﻣﻕ ﻓﻛﺭﻩ ﻭﻭﺿﻭﺣﻪ‪ ،‬ﻭﻟﻛﻥ ﺃﻳﺿﺎ ﻟﻛﻭﻥ‬
‫ﻫﺫﺍ ﺍﻟﻔﻛﺭ ﻗﺎﺩﺭً ﺍ ﻋﻠﻰ ﺍﻟ ّﺗﺄﺛﻳﺭ ﺗﺄﺛﻳﺭﺍ ﻛﺑﻳﺭﺍ ﻋﻠﻰ ﺣﻳﺎﺗﻧﺎ‪ .‬ﺃﻧﺎ‬
‫ﺃﺷﻛﺭﻙ ﻣﻥ ﺃﻋﻣﺎﻕ ﺍﻟﻘﻠﺏ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﻣﺗﻣﻌّﻧﺔ ﻭﻋﻠﻰ‬
‫‪٢٣٥‬‬
‫ﻣﻼﺣﻅﺎﺗﻙ ﺍﻟ ّﻧﻘﺩﻳّﺔ‪ .‬ﺃﻧﺕ ﺗﺅ ّﻛﺩ ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ‪ ،‬ﻭﺃﻧﺎ ﺃُﻗ ّﺩﺭ ﻟﻙ ﺫﻟﻙ‪،‬‬
‫ﻋﻠﻰ ﺑﻌﺽ ﺍﻻﺧﺗﻼﻓﺎﺕ ﻓﻲ ﺍﻟ ّﺗﺄﻭﻳﻝ ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﻘﺭﺍءﺓ ﻛﺗﺎﺏ‬
‫ﺍﻹﻳﺗﻳﻘﺎ‪ .‬ﻓﻲ ﻣﺎ ﻳﺗﻌﻠّﻕ ﺑﺎﻟ ّﻧﻘﻁﺔ ّ‬
‫ﺍﻟﺛﺎﻧﻳﺔ‪ ،‬ﻭﻫﻲ ﺍﻷﻗ ّﻝ ﺃﻫﻣﻳّﺔ‪ ،‬ﻗُﻣﺕ‬
‫ﺑﺈﻳﻼء ﻋﻧﺎﻳﺔ ﺧﺎﺻّﺔ ﻟﺗﺭﺟﻣﺔ ‪(Affectio (Affection‬‬
‫ﻭ‪ ،(Affectus (Affect‬ﻭﻟﻛ ّﻧﻲ ﺃﻋﺗﺭﻑ ﺑﺄ ّﻧﻲ ﺍ ّﺗﺑﻌﺕ ﺃﺣﻳﺎﻧﺎ‬
‫»ﺭﻭﺟﻳﻪ ﻛﺎﻳﻭﺍ« ﻓﻲ ﺗﺭﺟﻣﺗﻪ ﻟـ ‪ Affectus‬ﺑـ » ‪Sentiment‬‬
‫ً‬
‫ﺍﺳﺗﺳﺎﻏﺔ ﻣِﻥ ِﻗ َﺑ ِﻝ ﻣُﻌﺎﺻﺭﻳﻧﺎ‪.‬‬ ‫ُ‬
‫ﻭﺟﺩﺕ ﺍﻟﻌﺑﺎﺭ َﺓ ﺃﻛﺛﺭ‬ ‫« ﻷ ّﻧﻲ‬
‫ﻭﻟﻛ ّﻧﻲ ﺟﻣﻌ ُﺗﻬﺎ ﻏﺎﻟﺏ ﺍﻷﺣﻳﺎﻥ ﺇﻟﻰ ﺍﻟﻠّﻔﻅ ﺍﻷﻛﺛﺭ ﻣﻼءﻣﺔ ‪.Affect‬‬

‫ﺇﻥّ ﻣﺳﺄﻟﺔ ﷲ ﻭﺇﻟﺣﺎﺩ » ﺳﺑﻳﻧﻭﺯﺍ« ﻫﻲ ﻣﺳﺄﻟﺔ ﺃﺳﺎﺳﻳّﺔ‪ .‬ﻭﺭﻏﻡ‬

‫ﺍﻟﻁﻭﻳﻠﺔ ﻷﻋﻣﺎﻝ » ﺳﺑﻳﻧﻭﺯﺍ«‪،‬‬ ‫ﻙ ّ‬ ‫ﻙ ﻭﻻ ﻣﻌﺎﺷﺭ َﺗ َ‬ ‫ﺃ ّﻧﻲ ﻻ ﺃﻣﺗﻠﻙ ﻋِ ﻠ َﻣ َ‬
‫ﻓﺈ ّﻧﻲ ﺃﺑﻘﻰ ﻣﺧﺗﻠﻔﺎ ﻣﻌﻙ ﻭﺃﻭ ّﺩ ﻫﻧﺎ ﺃﻥ ﺃُﺫ ّﻛﺭ ﻓﻲ ﺇﻳﺟﺎﺯ ﺑﻣﺑﺭﺭﺍﺕ‬
‫ﻫﺫﺍ ﺍﻻﺧﺗﻼﻑ‪ .‬ﻓﻔﻲ ﺍﻟﺑﺩﺍﻳﺔ ﻧﺣﻥ ﻧ ّﺗﻔﻕ ﺣﻭﻝ ﻧﻘﻁﺔ ﺃﺳﺎﺳﻳّﺔ‪:‬‬
‫ﻭﺧﺎﻟﻕ‪،‬‬
‫ٍ‬ ‫»ﺳﺑﻳﻧﻭﺯﺍ« ﻻ ﻳﺅﻣﻥ ﺑﻁﺑﻳﻌﺔ ﺍﻟﺣﺎﻝ ﺑﻭﺟﻭﺩ ﺇﻟﻪ ُﻣ َﺷ ْﺧ َ‬
‫ﺻ ٍﻥ‬
‫ﻗﻣﺕ ﺑﺎﻟ ّﺗﺫﻛﻳﺭ ﺑﺫﻟﻙ ﻓﻲ ﻣﻧﺎﺳﺑﺎ ٍ‬
‫ﺕ‬ ‫ُ‬ ‫ﺃﻱ ﺑﺈﻟﻪ ﺍﻟ ّﺩﻳﺎﻧﺎﺕ ﺍﻟﺗﻭﺣﻳﺩﻳّﺔ‪.‬‬
‫ﺗﺗﻣﺛﻝ ﻓﻲ‬ ‫ﻛﺛﻳﺭﺓ‪ .‬ﻭﻟﻛﻥّ ﺍﻟ ّﻧﻘﻁﺔ ﺍﻟّﺗﻲ ﺗﺧﺗﻠﻑ ﻋﻧﺩﻫﺎ ﻭﺟﻬﺎﺕ ﻧﻅﺭﻧﺎ ّ‬
‫ﻛﻭﻧﻙ ﺗﺭﻯ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺳﺗﺧﺩﻡ ﻛﻠﻣﺔ ﷲ ) ﻓﻲ ﺃﺣﻳﺎﻥ ﻛﺛﻳﺭﺓ(‬
‫ﺑﺳﺑﺏ ﺍﻟﺣﺫﺭ‪ ،‬ﻭﺃ ّﻧﻪ ﻁﺎﻟﻣﺎ ﻛﺎﻥ ﺍﻟ ّﺗﻌﺭﻳﻑ ﺍﻟّﺫﻱ ﻳﺧﺻّﻬﺎ ﺑﻪ ﻣُﺧﺗﻠﻔﺎ‬
‫ﻓﺭ َﻏﺕ ﻣﻥ ﺩﻻﻟﺗﻬﺎ‬ ‫ُ‬
‫ﺟ ّﺩﺍ ﻋﻥ ﺍﻟﺗﺻﻭّ ﺭ ﺍﻟﺗﻭﺣﻳﺩﻱّ ﻓﺈﻥّ ﺍﻟﻛﻠﻣﺔ ﻗﺩ ﺃ ِ‬
‫ﻭﻻ ُﺗﺳﺗﺧﺩﻡ ّﺇﻻ َﺗ َﺣﻭﱡ ًﻁﺎ‪ .‬ﺃﻧﺎ ﻻ ﺃﺭﻯ ﺍﻷﻣﺭ ﻛﺫﻟﻙ ﺇﻁﻼﻗﺎ‪ .‬ﻓﻘﺩ ﻗﻣﺕ‬
‫ﺃﻧﺎ ﺑﺩﻭﺭﻱ ﻓﻲ ﻫﺫﺍ ﺍﻟﻛﺗﺎﺏ ﺑﺎﻟ ّﺗﺫﻛﻳﺭ ﻣﺭﺍﺭً ﺍ ﺑﺣﻳﻁﺔ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫ﺍﻟّﺫﻱ ﻧﺷﺭ ﻛﺗﺎﺑﻪ ﺍﻟﺭﺳﺎﻟﺔ ﻓﻲ ﺍﻟﻼﻫﻭﺕ ﻭﺍﻟﺳّﻳﺎﺳﺔ ﺩﻭﻥ ﺍﺳﻡ‬
‫ﺱ‬‫ﺍﻟﻛﺎﺗﺏ‪ ،‬ﻭﺍﻟّﺫﻱ ﻛﺎﻥ ﻗﺩ ﺍﻣﺗﻧﻊ ﻋﻥ ﻧﺷﺭ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ .‬ﻭﻟﻡ ﺃَ ْﻧ َ‬
‫‪٢٣٦‬‬
‫ﺷﻌﺎﺭ ﺍﻟّﺫﻱ ﺍ ّﺗﺧﺫﻩ ﻟﺣﻳﺎﺗﻪ » ﺍﺣﺫﺭ ‪، «! Caute‬‬ ‫ﺍﻟ ّﺗﺫﻛﻳﺭ ﺑﺫﻟﻙ ﺍﻟ ّ‬
‫ﻭﻟﻛ ّﻧﻲ ﺃﻅ ّﻝ ﻣﻘﺗﻧﻌﺎ ﺑﺄ ّﻧﻪ ﺭﻏﻡ ﺫﻟﻙ ﻟﻡ ﻳﻛﺗﺏْ ﺷﻳﺋﺎ ﻣﻣّﺎ ﻟﻡ ﻳﻛﻥ‬
‫ﺑﻌﻣﻕ‪ ،‬ﺳﻭﺍء ﺃﺗﻌﻠّﻕ ﺫﻟﻙ ہﻠﻟ ﺃﻡ ﺑﺄﻱّ ﻣﻭﺿﻭﻉ ﺁﺧﺭ‪.‬‬ ‫ٍ‬ ‫ﻣﻘﺗﻧﻌﺎ ﺑﻪ‬
‫ّ‬ ‫ً‬
‫ﻗﻧﺎﻉ ﻛﻲ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻧﺕ ﻣﺳﺄﻟﺔ ﷲ ﻏﺭﻳﺑﺔ ﻋﻥ ﻣﺫﻫﺑﻪ ﻭﻻ ُﺗﻣﺛﻝ ﺳﻭﻯ ٍ‬
‫ﻳﺗﻭﺍ َﻓﻕ ﻣﻊ ﺃﺻﺩﻗﺎﺋﻪ ﺍﻟﻣﺳﻳﺣﻳّﻳﻥ ﻭﻳﺗﺟ ّﻧﺏ ﺿﺭﺑﺎﺕ ﺍﻟﺳّﻠﻁﺎﺕ‬
‫ﺍﻟ ّﺩﻳﻧﻳﺔ ﻭﺍﻟﻌﻣﻭﻣﻳّﺔ‪ ،‬ﻓﻣﺎ ﺣﺎﺟﺗﻪ ﺇﺫﻥ ﻟﺗﺧﺻﻳﺹ ﺍﻟﺟﺯﺃﻳﻥ ﺍﻷﻭّ ﻝ‬
‫ﺇﺷﺎﺭ ٍﺓ‬
‫َ‬ ‫ﻭﺍﻷﺧﻳﺭ ﻣﻥ ﻋﻣﻠﻪ ﺍﻟﻛﺑﻳﺭ ﻟﺫﻟﻙ؟ َﺳﺗ ْﻛﻔِﻲ ﺣﻳﻧﺋ ٍﺫ ﻣُﺟﺭّﺩ‬
‫ﻣﻭﺟﺯ ٍﺓ ﺇﻟﻰ ﺍﻷﻣﺭ ﻛﻲ ﻳُﺧﺻّﺹ َﻋ َﻣﻠَ ُﻪ ﻟﺭﺅﻳﺗﻪ ﺍﻷﻧﺛﺭﺑﻭﻟﻭﺟﻳّﺔ‬
‫ﻭﺍﻹﻳﺗﻳﻘﻳّﺔ ﺍﻟﺟﺩﻳﺩ ِﺓ ﺗﻣﺎﻣًﺎ ﻭﺍﻟﻣُﺭﺗﻛﺯﺓ ﻋﻠﻰ »ﺍﻟﻛﻭﻧﺎﺗﻭﺱ« ﻭﺍﻟ ّﺭﻏﺑﺔ‬
‫ﻭﺍﻟﻐﺑﻁﺔ‪ .‬ﻭﻟﻛﻥ ﻳﺑﺩﻭ ﻟﻲ ﻭﺍﺿﺣﺎ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺭﻳ ُﺩ ﺗﺄﺳﻳﺱ‬
‫ﻳﻧﻁﻠﻕ ﻣﻥ » ﷲ«‪ ،‬ﻫﺫﺍ‬ ‫ُ‬ ‫ﻧﻅﺭﻳّﺗﻪ ﺍﻹﻳﺗﻳﻘﻳّﺔ ﻋﻠﻰ ﻣﻳﺗﺎﻓﻳﺯﻳﻘﺎ ﻣّﺎ‪ .‬ﻓﻬﻭ‬
‫ﺍﻟﻣﻭﺟﻭﺩ » ﺍﻟﻼّﻣﺗﻧﺎﻫﻲ ﻣﻁﻠﻘﺎ« ) ‪ ،(Éthique, I, def‬ﻭﻳُﻘ ّﺭ ﺑﺄﻥّ‬
‫»ﻛ ّﻝ ﺷﻲ ٍء ﻳﻭﺟ ُﺩ ﻓﻲ ﷲ ﻭﻳﺗﺑﻌُﻪ« ) ‪Éthique, I,‬‬
‫ﺃﻋﻣﺎﻕ ﺍﻟ ّﻧﻔﺱ ﺍﻟﺑﺷﺭﻳّﺔ ﺛ ّﻡ‬ ‫ِ‬ ‫‪ ،(appendice‬ﻗﺑﻝ ﺃﻥ َﻳ ُﻐ َ‬
‫ﻭﺹ ﻓﻲ‬
‫َﻳﻌُﻭﺩ ﻣﻥ ﺟﺩﻳﺩ ﺇﻟﻰ ﷲ ﻋﺑﺭ ﺍﻟﺗﺣ ّﺭﺭ ﻣﻥ ﺍﻟﻌﺑﻭﺩﻳّﺔ ﻭﻋﺑﺭ ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﺑﻬﺟﺔ ﺑﻭﺍﺳﻁﺔ » ﺍﻟﺣﺏّ ﺍﻟﻌﻘﻠﻲّ ﻟ ﺍﻷﺯﻟﻲّ « ) ‪Éthique, V,‬‬
‫‪ ،(33‬ﺫﻟﻙ ﺍﻟﺣﺏّ ﺍﻟّﺫﻱ ﻳﻘﻭﻝ ﻋﻧﻪ ﺑﻛ ّﻝ ﻭﺿﻭﺡ ﺇ ّﻧﻪ ﺗﺟﺭﺑﺔ‬
‫َﻣﻌِﻳ َﺷ ٌﺔ‪.‬‬

‫ﺗﻌﺭﻳﻑ ﷲ ﻓﻲ ﺫﻟﻙ‬‫َ‬ ‫ﻳﺑﺩﻭ ﻟﻲ ﻳﺎ ﻋﺯﻳﺯﻱ »ﺭﻭﺑﻳﺭ« ﺃ ّﻧﻙ ﺗﺧﺗﺯﻝ‬

‫ﺍﻟّﺫﻱ ُﺗﻘ ّﺩﻣﻪ ﺍﻟ ّﺗﻘﺎﻟﻳ ُﺩ ﺍﻟﺗﻭﺣﻳﺩ ّﻳ ُﺔ ﺍﻟﻐﺭﺑﻳّﺔ ‪ -‬ﻛﺎﺋﻥٌ ُﻣ َﺷ ْﺧ َ‬
‫ﺻﻥٌ ﻭﺧﺎﻟ ٌِﻕ‪،-‬‬
‫ﻭﻫﻭ ﻣﺎ ﻳﻘﻭﺩﻙ ﻣﻧﻁﻘﻳّﺎ ﺇﻟﻰ ﺍﻻﻋﺗﻘﺎﺩ ﺃﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻳﺑﻧﻲ ﻧﺳ َﻘﻪ‬
‫ﻭﻫﻭ ﻳﺗﺣ ّﺩﺙ ﻋﻥ ﺇﻟ ٍﻪ ﻻ ﻳُﺅﻣﻥ ﺑﻪ‪ .‬ﻭﻟﻛﻥّ » ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ ﻭﺟﻪ‬
‫‪٢٣٧‬‬
‫ﺗﻌﺭﻳﻑ ﻣﻔﻬﻭﻡ ﷲ ﻓﻲ ﺍﻟﻌُﻣﻕ ﻭﺑﺷﻛﻝ ﺗﺎ ّﻡ‪ .‬ﻭﻣﺛﻠﻣﺎ‬ ‫َ‬ ‫ﺍﻟﺩﻗّﺔ‪ُ ،‬ﻳﻌِﻳ ُﺩ‬
‫ﺷﺭﺣﺕ ﺫﻟﻙ ﻓﻲ ﺍﻟﻔﺻﻝ ﺍﻟﻣﺗﻌﻠّﻕ ﺑﺈﻟﻪ » ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﻓﺈﻥّ ﺭﺅﻳﺗﻪ‬ ‫ُ‬
‫ﺍﻟﻼﺛﻧﺎﺋﻳّﺔ ﻭﺍﻟﻣﺣﺎﻳﺛﺔ ﻟ ﺗﻠﺗﻘﻲ ﺑﺻﻭﺭﺓ ﻣﺩﻫﺷﺔ ﻣﻊ ﺗﺻﻭّ ﺭ ﻣﺫﺍﻫﺏ‬ ‫ّ‬
‫ﺍﻟﺣﻛﻣﺔ ﺍﻟﻛﺑﻳﺭﺓ ﺍﻟﻬﻧﺩﻳّﺔ ﺃﻭ ﺍﻟﺻﻳﻧﻳّﺔ ‪ .‬ﺇ ّﻧﻪ ﻳُﻘﺩﻡ ﺗﻌﺭﻳ ًﻔﺎ ﻟﻺﻟﻬﻲّ ‪Le‬‬
‫‪ divin‬ﻳُﺷﺑﻪ ﻛﺛﻳﺭﺍ ﺗﻌﺭﻳﻑ » ﺍﻟﺑﺭﺍﻫﻣﺎﻥ« ﺍﻟﻬﻧﺩﻱّ ﺍﻭ » ﺍﻟﺗﺎﻭ«‬
‫‪ Tao‬ﺍﻟﺻّﻳﻧﻲّ ‪ ،‬ﻭﺫﻟﻙ ﻣﻥ ﺩﻭﻥ ﺃﻥ ﺗﻛﻭﻥ ﻟﺩﻳﻪ ﻣﻌﺭﻓﺔ ﺑﺗﻠﻙ‬
‫ﺭﺍﺋﻊ ﻋﻠﻰ ﻛﻭﻧﻳّﺔ ﺍﻟﻌﻘﻝ ﺍﻹﻧﺳﺎﻧﻲّ !‬ ‫ٍ‬ ‫ﺩﻟﻳﻝ‬
‫ٍ‬ ‫ﺍﻟﺗﺻﻭّ ﺭﺍﺕ‪ .‬ﻭﻳﺎ ﻟﻪ ﻣﻥ‬
‫ﺻ ِﻥ ﻭﺍﻟﻛﻭﻧﻲّ ‪ cosmique‬ﻟﻳﺱ ﻓﻘﻁ ﻭﺍﻗﻌًﺎ‬ ‫ﻓﻬﺫﺍ ﺍﻹﻟﻬﻲّ ّ‬
‫ﺍﻟﻼ ُﻣ َﺷ ْﺧ َ‬
‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ »ﺳﺑﻳﻧﻭﺯﺍ«‪ ،‬ﺑﻝ ﺇ ّﻧﻪ ﺍﻟﺣﻘﻳﻘ ُﺔ ﺍﻟ ّﻧﻬﺎﺋ ّﻳ ُﺔ‪.‬‬

‫ً‬
‫ُﺭﺿﺔ‬ ‫ﻫﻝ ﻛﺎﻥ ﺑﺣﺎﺟﺔ ﺇﻟﻰ ﺗﺳﻣﻳﺗﻪ ﺑـ»ﷲ«؟‪ ،‬ﺑﺣﻳﺙ ﻳُﺻﺑﺢ ﻋ‬
‫ﻟﻠﺧﻠﻁ ﻣﻊ ﺫﻟﻙ ﺍﻟ ّﺗﻌﺭﻳﻑ ﺍﻟﻣﺧﺗﻠﻑ ﺟﺫﺭ ًّﻳﺎ ﻟﺩﻯ ﻣﻌﺎﺻﺭﻳﻪ ﻓﻲ‬
‫ﺇﻁﺎﺭ ﺗﻘﻠﻳﺩﻧﺎ ﺍﻟﻳﻬﻭﺩﻱّ ﺍﻟﻣﺳﻳﺣﻲّ ؟ ﻫﺫﺍ ﻫﻭ ﺍﻟﺟﺎﻧﺏ ﺍﻟّﺫﻱ ﺃﺗﻔﻕ ﻓﻳﻪ‬
‫ﺎﺑﻊ‬ ‫ّ‬ ‫ﻣﻌﻙ‪ :‬ﺍﺳﺗﺧﺩﺍﻡ ﻛﻠﻣﺔ ﷲ ﻫﻭ ﻣﻥ ﺩﻭﻥ ﺷ ّ ْ‬
‫ﻙ ﻟﺗﻠﻁِ ﻳﻑِ ﺍﻟﻁ ِ‬
‫ﺍﻟﺛﻭﺭﻱّ ﻟﺭﺅﻳﺗﻪ ﺍﻟﻣﻳﺗﺎﻓﻳﺯﻳﻘﻳّﺔ ﺍﻟﻭﺍﺣﺩﻳّﺔ‪ .‬ﻟﻭ ﻗ ّﺩﺭ ﻟـ » ﺳﺑﻳﻧﻭﺯﺍ« ﺃﻥ‬
‫ﻳﻌﻳﺵ ﻓﻲ ﻋﺻﺭﻧﺎ‪ ،‬ﻓﻣﻥ ﺍﻟﻣﺣﺗﻣﻝ ﺃ ّﻧﻪ ﻛﺎﻥ ﺳﻳﺗﺟ ّﻧﺏ ﺍﺳﺗﺧﺩﺍﻡ ﻫﺫﻩ‬
‫ﺍﻟﻛﻠﻣﺔ ﺍﻟﻣﺷﺣﻭﻧﺔ ﺑﺎﻟﻣﻌﺎﻧﻲ‪ .‬ﻏﻳﺭ ﺃﻥّ ﺫﻟﻙ ﻻ ﻳﻐﻳّﺭ ﺷﻳﺋﺎ ﻓﻲ ﺍﻟﻌﻣﻕ‬
‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻲّ ‪ :‬ﺇ ّﻧﻪ ﻳﻘﺗﺭﺡ ﺗﻌﺭﻳﻔﺎ ﺟﺩﻳﺩﺍ ﻟ ﻳﻌﺗﺑﺭﻩ ﺍﻷﻛﺛﺭ ﺍﻛﺗﻣﺎﻻ‪.‬‬
‫ّ‬
‫ﺍﻟﺗﻣﺛﻝ ﺍﻟّﺫﻱ ﻳﻌﺗﺑﺭﻩ ﻁﻔﻭﻟﻳّﺎ ﻹﻟﻪ َﻳﻌﺑُﺩﻩ ﺍﻟﺑﺷﺭُ‪،‬‬ ‫ﻓﻬﻭ ﻻ ﻳﺅﻣﻥ ﺑﺫﻟﻙ‬
‫ﻭﻟﻛ ّﻧﻪ ﻳﺗﻌﻘّﻝ ﷲ ﺑﺎﻋﺗﺑﺎﺭﻩ ﻛﺎﺋﻧﺎ ﻻﻣﺗﻧﺎﻫﻳًﺎ‪ ،‬ﺑﻣﺎ ﻫﻭ ﻣﺑﺩﺃ ٌ ﻋﻘﻠﻲﱞ‬
‫ﻭﻧﻣﻭﺫ ٌﺝ ﻟﻠﺣﻳﺎ ِﺓ ﺍﻟﺣﺳﻧ ِﺔ‪ .‬ﻫﺫﺍ ﺍﻟﺗﻌﻘّﻝ ﻟ ﺟﻌﻠَ ُﻪ ﻓﻲ ﻏﺑﻁ ٍﺔ ﻭﻗﺎ َﺩ‬
‫ﺣﻳﺎ َﺗﻪ ﻛﻠّﻬﺎ‪.‬‬

‫‪٢٣٨‬‬
‫ﻟِ ُﻧﺳ ّﻡ ﺫﻟﻙ » ﺇﻟﺣﺎ ًﺩﺍ« ﺇﻥ ﺷﺋﺕ‪ ،‬ﻁﺎﻟﻣﺎ ﺃ ّﻧﻙ ُﺗﺭﻳﺩ ﺍﻟﺑﻘﺎ َء ﻓﻲ ﺇﻁﺎﺭ‬
‫ﺍﻟﺗﻌﺭﻳﻑ ﺍﻟ ّﺗﻭﺭﺍﺗﻲّ ﻟ‪ .‬ﻏﻳﺭ ﺃ ّﻧﻲ ﺃَ ْﻓ َﻬ ُﻡ ﻟﻣﺎﺫﺍ ﺭﻓﺽ » ﺳﺑﻳﻧﻭﺯﺍ«‬
‫َ‬
‫ﺗﺟﺎﻭﺯ ﺍﻻﻋﺗﻘﺎ ِﺩ‬ ‫ﺩﺍﺋﻣﺎ ﻫﺫﺍ ﺍﻟﻭﺻﻑ ﻭﻫﻭ ﺍﻟّﺫﻱ ﻛﺎﻥ ُ‬
‫ﻁﻣﻭﺣُﻪ ﺍﻟ ّﺩﺍﺋ ُﻡ‬
‫ﺍﻟﺩﻳﻧﻲّ ﻣﻥ ﺃﺟﻝ ﺍﺑﺗﻛﺎﺭ ﺗﺻﻭّ ﺭ ﻓﻠﺳﻔﻲّ ﻟﻣﺎ ﻳُﺳﻣّﻰ ‪-‬ﻓﻲ ﻏﻳﺎﺏ ﺑﺩﻳﻝ‬
‫ﺃﻓﺿﻝ‪ -‬ﺑﺷﻛﻝ ﻋﺎ ّﻡ ﻭﻣﺗﻧﻭّ ﻉ ﺑـ»ﷲ«‪ .‬ﻭﻟﻛﻥ ﺣ ّﺗﻰ ﻧﺗﺟ ّﻧﺏ ﻛ ّﻝ ﺳﻭء‬
‫ﻋﻥ » ﻧﺯﻋﺔ ﻭﺣﺩﺓ‬ ‫ﻓﻬﻡ‪ ،‬ﻳُﻣﻛﻧﻧﺎ ﺃﻥ ﻧﺗﺣ ّﺩﺙ‬
‫ﺑﺩﻻ ﻣﻥ ﺃﻟﻭﻫﻳّﺔ ‪ ،théisme‬ﻟﻛﻲ‬ ‫ﺍﻟﻭﺟﻭﺩ«‪ً ،panthéisme‬‬
‫ﺍﻟﻁﺑﻳﻌ ِﺔ‪ .‬ﻭﻫﻭ ﻣﺎ ﻗﺩ ﻳﻭﻓّﻕ ﺟﺯﺋﻳّﺎ‬ ‫ﻑ ﺗﺻﻭّ َﺭﻩُ ﻹﻟ ٍﻪ ُﻣ َﺗ َﻣﺎ ٍﻩ ﻣﻊ ّ‬ ‫َﻧﺻِ َ‬
‫ﻧﻅﺭﻧﺎ‪.‬‬
‫ِ‬ ‫ﺑﻳﻥ ﻭﺟﻬﺗﻲْ‬

‫ﺍﺳﻣﺢ ﻟﻲ ﻣﺭّﺓ ﺃﺧﺭﻯ ﺑﺄﻥ ﺃُﻋﺑّﺭ ﻟﻙ ﻋﻥ ﺷﻛﺭﻱ ﻭﺇﻋﺟﺎﺑﻲ‬

‫ﻭﻣﻭ ّﺩﺗﻲ‪.‬‬

‫»ﻓﺭﻳﺩﻳﺭﻳﻙ«‬

‫ﻋﺯﻳﺯﻱ »ﻓﺭﻳﺩﻳﺭﻳﻙ«‪:‬‬

‫ﺃﺷﻛﺭﻙ ﻋﻠﻰ ﺇﺟﺎﺑﺗﻙ‪.‬‬

‫‪٢٣٩‬‬
‫ُﻘﺎﺭ َﺑ َﺗ ْﻳ َﻧﺎ ﺍﻟﻣُﺧﺗﻠﻔﺗﻳْﻥ‬ ‫ﺃﻧﺎ ﺳﻌﻳﺩ ﺑﺄ ّﻧﻧﺎ ﺍﺳﺗﻁﻌﻧﺎ ﺍﻟ ّﺗ َ‬
‫ﻌﺑﻳﺭ ﻋﻥ ﻣ َ‬
‫ﻟﻠﺳﺑﻳﻧﻭﺯﻳّﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﺟﻭّ ﺍﻟﻭ ّﺩﻱ‪ .‬ﻭﺃﻧﺎ ﺃﺣﺗﻔﻅ ﺑﺷﻛﻝ ﺧﺎﺹّ‬
‫ﺑﺈﻗﺭﺍﺭﻙ ﺑﻭﺟﻭﺩ »ﺇﻟ ٌﻪ ﻣﺗﻣﺎ ٍﻩ ﻣﻊ ﺍﻟﻁﺑﻳﻌ ِﺔ « ﻟﺩﻯ ﺳﺑﻳﻧﻭﺯﺍ‪.‬‬

‫ﻣﻊ ﺃﺧﻠﺹ ﻋﺑﺎﺭﺍﺕ ﺍﻟﻭ ّﺩ‪.‬‬

‫»ﺭﻭﺑﻳﺭ«‪.‬‬

‫� )‪.Postface(229‬‬

‫)‪ (230‬ﺗﺳﻣﻳﺔ ﻣﺧﺗﺻﺭﺓ ﻭﺫﺍﺋﻌﺔ ﻟـ ‪La rafle du‬‬

‫‪ Vélodrome d’Hiver‬ﻭﻫﻲ ﺃﻛﺑﺭ ﺣﻣﻠﺔ ﺃﻣﻧﻳّﺔ ﻭﻗﻌﺕ ﻓﻲ‬
‫ﺑﺎﺭﻳﺱ ﺑﻳﻥ ‪ 16‬ﻭ‪ 17‬ﺟﻭﻳﻠﻳﺔ ‪ 1942‬ﻭﺗ ّﻡ ﻓﻳﻬﺎ ﺇﻳﻘﺎﻑ ﻭﺇﺑﻌﺎﺩ ﺃﻛﺛﺭ‬
‫ﻣﻥ ‪ 13‬ﺃﻟﻑ ﻳﻬﻭﺩﻱّ ﺑﻁﻠﺏ ﻣﻥ ﺣﻛﻭﻣﺔ ﺍﻟﺭّﺍﻳﺦ ﻓﻲ ﺃﻟﻣﺎﻧﻳﺎ‪.‬‬
‫)ﺍﻟﻣﺗﺭﺟﻡ(‬

‫)‪ (231‬ﺷﻌﺎﺭ »ﺳﺑﻳﻧﻭﺯﺍ« ﻋﻠﻰ َﺧﺎﺗ ِﻣ ِﻪ‪) .‬ﺍﻟﻣﺗﺭﺟﻡ(‪.‬‬

‫‪٢٤٠‬‬
‫)‪ ،1943-1899(232‬ﻣﻧﺎﺿﻝ ﻓﺭﻧﺳﻲّ ﺿ ّﺩ ﺍﻻﺣﺗﻼﻝ ﺍﻟ ّﻧﺎﺯﻱ‬
‫ﻭﻋﺿﻭ ﻓﻲ ﺍﻟﻣﻘﺎﻭﻣﺔ ﺍﻟﻔﺭﻧﺳﻳّﺔ » ﻓﺭﻧﺳﺎ ﺍﻟﺣﺭّﺓ«‪ .‬ﺃﺩﺍﺭ » ﺍﻟﻣﺟﻠﺱ‬
‫ﺍﻟﻭﻁﻧﻲّ ﻟﻠﻣﻘﺎﻭﻣﺔ« ﻭﻣﺎﺕ ﻓﻲ ﺍﻟﻘﻁﺎﺭ ﻭﻫﻭ ﻓﻲ ﻗﺑﺿﺔ‬
‫ّ‬
‫ﻣﺗﺄﺛﺭﺍ ﺑﺎﻟ ّﺗﻌﺫﻳﺏ ﻗﺑﻳﻝ ﻧﻘﻠﻪ ﺇﻟﻰ ﺃﻟﻣﺎﻧﻳﺎ‪ .‬ﻳﻌﺗﺑﺭ‬ ‫»ﺍﻟﻐﻳﺳﺗﺎﺑﻭ«‬
‫»ﻣﻭﻻﻥ« ﺃﺣﺩ ﺍﻟ ّﺭﻣﻭﺯ ﺍﻟﺭﺋﻳﺳﻳّﻳﻥ ﻟﻠﻣﻘﺎﻭﻣﺔ ﺍﻟﻔﺭﻧﺳﻳّﺔ‪.‬‬
‫)ﺍﻟﻣﺗﺭﺟﻡ(‪.‬‬

‫� )‪Spinoza, Éthique, traduction de Charles (233‬‬

‫( ‪Appuhn, Garnier Frères, Paris, 1913.‬ﺍﻟﻣﺗﺭﺟﻡ(‬

‫‪٢٤١‬‬
 ‫ﺑﻳﺑﻠﻳﻭﻏﺭﺍﻓﻳﺎ‬

‫ﺍﺳﺗﺧﺩﻣﺕ ﻫﻧﺎ ﺍﻷﻋﻣﺎﻝ ﺍﻟﻛﺎﻣﻠﺔ ‪Œuvres complètes‬‬ ‫ُ‬

‫‪La Pléiade‬‬ ‫ﺍﻟﻣﻧﺷﻭﺭﺓ ﺿﻣﻥ ﺇﺻﺩﺍﺭﺍﺕ » ﺍﻟﺑﻠﻳﺎﺩ«‬
‫ُﺗﺭﺟﻣ ِﺔ ﺑﺻﻭﺭﺓ ﺟﻳّﺩﺓ ﻭﺍﻟﻣﻌﻠّﻕ ﻋﻠﻳﻬﺎ‬
‫‪ ((Gallimard 1954‬ﻭﺍﻟﻣ َ‬
‫ﻣﻥ ِﻗ َﺑ ِﻝ » ﺭﻭﺟﻳﻪ ﻛﺎﻳﻭﺍ« ﻭ»ﻣﺎﺩﻟﻳﻥ ﻓﺭﺍﻧﺳِ ﺱ« ﻭ»ﺭﻭﺑﻳﺭ‬
‫ﻣﺳﺭﺍﺣﻲ«‪.‬‬

‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﻣﻥ ﻻ ﻳﺭﻳﺩ ﺃﻥ ﻳﻘﺭﺃ ﺇﻻ ّ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻓﺈ ّﻧﻲ ﺃُﺣﻳﻠﻪ‬
‫ﺇﻟﻰ ﺗﺭﺟﻣﺔ »ﺑﺭﻧﺎﺭ ﺑﻭﺗﺭﺍ«‪ ،Bernard Pautrat‬ﻣﻧﺷﻭﺭﺍﺕ‪:‬‬

‫‪.Seuil, collection «Point essais», 1988‬‬

‫ﺃﻭ ﺗﺭﺟﻣﺔ » ﺭﻭﺑﻳﺭ ﻣﺳﺭﺍﺣﻲ«‪ ،‬ﻣﻧﺷﻭﺭﺍﺕ‪Le Livre de :‬‬

‫‪.Poche, 2011‬‬

‫ﺗﻭﺟﺩ ﺁﻻﻑ ﺍﻟﻛﺗﺏ ﺣﻭﻝ »ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺣﻭﻝ ﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ‪ ،‬ﻭﺃﻧﺎ‬

‫ﻟﻡ ﺍﻗﺭﺃ ﻣﻧﻬﺎ ﺇﻻ ّ ﺍﻟﻘﻠﻳﻝ ﺟ ّﺩﺍ ﻣُﺧﻳﱢﺭً ﺍ ﺍﻟ ّﺗﺭﻛﻳﺯ ﻋﻠﻰ ﻧﺻﻭﺹ‬
‫ﺍﻟﺑﻌﺽ ﻣﻧﻬﺎ ﻣﻣّﺎ ﻭﺟﺩ ﱡﺗﻪ ﻣﻔﻳ ًﺩﺍ‪.‬‬
‫َ‬ ‫ﺍﻟﻛﺎﺗﺏ‪ .‬ﻭﺳﺄﺳﺗﻌﺭﺽ ﻫﻧﺎ‬

‫‪٢٤٢‬‬
 ‫ﺷﺭﻭ ٌﺡ ﻟِﻛﺗﺎ ِ‬
‫ﺏ ﺍﻹﻳﺗﻳﻘﺎ‬

‫� ‪Ansay Pierre, Spinoza peut nous sauver la -‬‬

‫‪،vie‬‬

‫ٌ‬
‫ﻣﻭﺛﻭﻕ ﻓﻳﻪ ﻭﺳﻬ ُﻝ ﺍﻟﻘﺭﺍء ِﺓ(‬ ‫)ﻋﻣﻝ ﻓﺭﻳ ٌﺩ ﻭﻏﺭﻳﺏٌ ﻭﻟﻛ ّﻧﻪ‬

‫‪Deleuze Gilles, Spinoza, philosophie‬‬ ‫�‪-‬‬

‫‪pratique, Editions de Minuits, 1981‬‬

‫)ﻻ ﻳﻣﻛﻥ ﺍﻻﺳﺗﻐﻧﺎء ﻋﻧﻪ‪ ،‬ﻗﺭﺍء ُﺗﻪ ﺿﺭﻭﺭﻳّﺔ(‬

‫� ‪Giuliani Bruno, Le Bonheur selon Spinoza, -‬‬

‫‪l’Éthique reformuléé pour notre temps, Almora,‬‬
‫‪2011‬‬

‫)ﺃﻋﺎﺩ ﺍﻟﻛﺎﺗﺏُ ﻛﺗﺎﺑﺔ ﺍﻹﻳﺗﻳﻘﺎ ﺑﺷﻛﻝ ﻛﻠّﻲ ﺣ ّﺗﻰ ﻳﺟﻌﻠَﻪ ﺃﺳﻬﻝ ﻗﺭﺍءﺓ‬
‫ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﻣﻌﺎﺻﺭﻳﻥ‪ :‬ﻗﺩ ﻳﻛﻭﻥ ﻣُﺯﻋﺟﺎ ﺑﺎﻟ ّﻧﺳﺑﺔ ﺇﻟﻰ ﺍﻟﻣﺗﻌﻠّﻘﻳﻥ‬
‫‪٢٤٣‬‬
 ‫ٌ‬
‫ﻣﻭﺛﻭﻕ ﻓﻲ ﻣﺎ ﻫﻭ ﺃﺳﺎﺳﻲّ ﻭﻗﺭﺍءﺗﻪ‬ ‫ﺑﺎﻟﻧﺹّ ﺍﻷﺻﻠﻲّ ‪ ،‬ﻭﻟﻛ ّﻧﻪ‬
‫ﻣﻔﻳﺩﺓ(‬

‫� ‪Misrahi Robert, 100 mots sur l’Éthique de -‬‬

‫‪Spinoza, Les Empêcheurs de tourner en rond,‬‬
‫‪.2005‬‬

‫)ﻛﺗﺎﺏٌ ﺛﻣﻳﻥٌ ﺟ ّﺩﺍ ﻣﻥ ﺃﺟﻝ ﺇﺳﻧﺎﺩ ﺍﻟﻘﺭﺍءﺓ ﺍﻟﻣﺳﺗﺭﺳﻠﺔ ﻟﻛﺗﺎﺏ‬

‫ﺍﻹﻳﺗﻳﻘﺎ(‬

‫� ‪Suhamy Ariel, Spinoza, pas à pas, Ellipses, -‬‬

‫‪.2011‬‬

‫ﺩﻗﻳﻕ ﻭﻣُﺿﻲ ٌء ﻟﻠﻧﺹّ ﻭﻟﻛ ّﻧﻪ ﺻﺎﺭ ٌﻡ ﻓﻲ ﺑﻌﺽ ﺍﻷﺣﻳﺎﻥ‪(.‬‬

‫ٌ‬ ‫)ﺷﺭ ٌﺡ‬

‫‪٢٤٤‬‬
 «‫ﻛﺗﺏ ﺣﻭﻝ »ﺳﺑﻳﻧﻭﺯﺍ‬

Damasio Antonio, Spinoza avait raison. Joie - �

et tristesse, le cerveau des émotions, Odile
.Jacob, 2003

‫)ﻭﺟﻬﺔ ﻧﻅﺭ ﻫﺎﻣّﺔ ﻟﻌﺎﻟِﻡ ﺃﻋﺻﺎﺏ ﺃﻣﺭﻳﻛﻲ ﺣﻭﻝ ﻓﻛﺭ‬

(.‫ ﻗﺭﺍءﺓ ﺟﺎﻓّﺔ ﺃﺣﻳﺎﻧﺎ‬.‫»ﺳﺑﻳﻧﻭﺯ«ﺍ‬

Ferry Luc, Spinoza et Leibniz, Le bonheur - �

par la raison, collection «sagesses d’huier et
d’aujourd’hui», Flammarion, 2012

(.‫ ﻭﻟﻛ ّﻧﻪ ﻣُﺣﻔّﺯ‬،‫)ﻧﻘﺩ ﺟﺫﺭﻱّ ﻟﻠﺳﺑﻳﻧﻭﺯﻳّﺔ‬

Moreau Pierre-François, Spinoza et le -�

spinozisme, PUF., 2003

٢٤٥
‫)ﺃﺣﺩ ﻣﻧﺷﻭﺭﺍﺕ »ﻛﻭ‪-‬ﺳﺎﺝ« ﺍﻟﺟﻳّﺩﺓ‪ ،‬ﻛﺗﺑﻪ ﺭﺟ ٌﻝ ﻟﻪ ﻣﻌﺭﻓﺔ ﺩﻗﻳﻘﺔ‬
‫ﺑـ»ﺳﺑﻳﻧﻭﺯﺍ«‪(.‬‬

‫� ‪Misrahi Robert, Spinoza, une philosophie -‬‬

‫‪de la joie‬‬

‫)ﻣﻘ ّﺩﻣﺔ ﺟﻳّﺩﺓ ﻟﻔﻠﺳﻔﺔ » ﺳﺑﻳﻧﻭﺯﺍ« ﻣﻊ ﺷﺭﻭﺡ ﺷﺧﺻﻳّﺔ ﻫﺎﻣّﺔ‬

‫ﻳﺿﻌﻬﺎ ﺍﻟﻛﺎﺗﺏ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻛﺗﺎﺏ‪(.‬‬

‫� ‪Yalom Irvin, Le Problème Spinoza, Livre de -‬‬

‫‪.Poche, 2014‬‬

‫ّ‬
‫ﻭﻣﻭﺛﻘﺔ ﺟﻳّﺩﺍ ُﺗﻘﺎﺭﻥ ﺑﻳﻥ ﺣﻳﺎﺓ » ﺳﺑﻳﻧﻭﺯﺍ« ﻭﺣﻳﺎﺓ‬ ‫)ﺭﻭﺍﻳﺔ ﻣﺷﻭّ ﻗﺔ‬
‫ﺍﻹﻳﺩﻳﻭﻟﻭﺟﻲّ ﺍﻟ ّﻧﺎﺯﻱّ » ﺭﻭﺯﻧﺑﺭﻍ«‪ .‬ﻻ ﻳﺗ ّﻡ ﻓﻳﻬﺎ ﺍﻟﺗﻌﺭّﺽ ﺇﻟﻰ‬
‫ﻓﻠﺳﻔﺔ »ﺳﺑﻳﻧﻭﺯﺍ« ﺇﻻ ّ ﺑﺻﻭﺭﺓ ﻣﺣﺩﻭﺩﺓ‪(.‬‬

‫‪٢٤٦‬‬
 ‫ﺍﻟﻣﺻﻁﻠﺣﺎﺕ‬

communion ‫ ﺍﺗﺣﺎﺩ‬-

(Sanskrit) (‫ )ﺍﻟﺭّﻭﺡ ﺍﻟﻔﺭﺩﻳّﺔ‬l’ätman ‫ ﺍﻷﺗﻣﺎﻥ‬-

frustration ‫ ﺇﺣﺑﺎﻁ‬-

sentiment ‫ﺷﻌﻭﺭ‬/‫ ﺇﺣﺳﺎﺱ‬-

charité ‫ ﺇﺣﺳﺎﻥ‬-

animisme ‫ ﺇﺣﻳﺎﺋﻳﺔ‬-

morale distributive ‫ ﺃﺧﻼﻕ ﻣﻛﺎﻓﺄﺓ‬-

٢٤٧
 morale ‫ ﺃﺧﻼﻕ‬-

Moralistes ‫ ﺍﻷﺧﻼﻗﻭﻳّﻭﻥ‬-

(l’Advaïta-Vedanta (Sanskrit ‫ ﻓﻳﺩﺍﻧﺗﺎ‬-‫ ﺍﻷﺩﻓﺎﻳﺗﺎ‬-

éternité ‫ ﺃﺯﻝ‬-

éternel ‫ ﺃﺯﻟﻲ‬-

asservissement ‫ ﺍﺳﺗﻌﺑﺎﺩ‬-

Projection ‫ ﺇﺳﻘﺎﻁ‬-

émanation ‫ ﺇﺷﺭﺍﻕ‬-

٢٤٨
 reforme ‫ ﺇﺻﻼﺡ‬-

Idées adéquates ‫ﻣُﻁﺎﺑﻘﺔ‬/‫ ﺃﻓﻛﺎﺭ ﺗﺎﻣّﺔ‬-

athéisme ‫ ﺇﻟﺣﺎﺩ‬-

Divin ‫ ﺇﻟﻬﻲ‬-

Déisme ‫ ﺃﻟﻭﻫﻳّﺔ‬-

mécanisme inconscient ‫ﺇﻧﺗﺎﺝ ﻻ ﻭﺍﻋﻳ ٍﺔ‬

ٍ ‫ ﺁﻟ ّﻳ ِﺔ ﺇﻋﺎﺩ ِﺓ‬-
de reproduction

conformisme ‫ ﺍﻣﺗﺛﺎﻟﻳّﺔ‬-

Etendue ‫ ﺍﻣﺗﺩﺍﺩ‬-

٢٤٩
Impératif catégorique ّ‫ ﺃﻣﺭ ﻗﻁﻌﻲ‬-

(،.Affect (Affectus lat ‫ ﺍﻧﻔﻌﺎﻝ‬-

Passion ّ‫ ﺍﻧﻔﻌﺎﻝ ﺳﻠﺑﻲ‬-

(Upanishads (Sanskrit ‫ ﺍﻷﻭﺑﺎﻧﻳﺷﺎﺩ‬-

éthique ‫ ﺇﻳﺗﻳﻘﺎ‬-

Axiome ‫ ﺑﺩﻳﻬﻳّﺔ‬-

(le Brahman (Sanskrit ‫ ﺍﻟﺑﺭﺍﻫﻣﺎﻥ‬-

Démonstration ‫ ﺑﺭﻫﻧﺔ‬-

٢٥٠
 résurrection ‫ ﺑﻌﺙ‬-

béatitude ‫ ﻏﺑﻁﺔ ﺗﺎﻣّﺔ‬،‫ ﺑﻬﺟﺔ‬-

postface ‫ َﺗ ْﺫ ِﻳﻳ ٌﻝ‬-

synchronicité ‫ ﺗﺯﺍﻣﻧﻳﺔ‬-

renoncement ‫ ﺗﺯﻫّﺩ‬-

tolérance ‫ ﺗﺳﺎﻣﺢ‬-

similitude ‫ ﺗﺷﺎﺑﻪ‬-

Anthropomorphique ‫ ﺗﺷﺑﻳﻬﻲ‬-

٢٥١
 Sacrifice ‫ ﺗﺿﺣﻳﺔ‬-

définition ‫ ﺗﻌﺭﻳﻑ‬-

Piété ‫ ﺗﻘﻭﻯ‬-

‫ ﱡ‬-
représentation ‫ﺗﻣﺛﻝ‬

finitude ‫ َﺗ َﻧﺎ ٍﻩ‬-

monothéisme ‫ ﺗﻭﺣﻳﺩ‬-

Fatalité ‫ ﺟﺑﺭﻳّﺔ‬-

couardise ‫ْﻥ‬
ٍ ‫ ُﺟﺑ‬-

٢٥٢
 Corporéité ‫ ﺍﻟﺟﺳﻣﻳّﺔ‬-

addition ‫ ﺟﻣﻊ‬-

lat.) conatus, effort) ‫ ﺟﻬﺩ‬-

Substance ‫ ﺟﻭﻫﺭ‬-

scolie ‫ ﺣﺎﺷﻳﺔ‬-

état social ‫ ﺣﺎﻟﺔ ﺍﺟﺗﻣﺎﻋﻳﺔ‬-

passivité ّ‫ ﺣﺎﻟﺔ ﺍﻻﻧﻔﻌﺎﻝ ﺍﻟﺳﻠﺑﻲ‬-

état de nature ‫ ﺣﺎﻟﺔ ﺍﻟﻁﺑﻳﻌﺔ‬-

٢٥٣
 ‫‪ -‬ﺣﺎﻟﺔ ﺍﻟﻔﻌﻝ ‪l’activité‬‬

‫‪ -‬ﺣﺏ ‪amour‬‬

‫‪ -‬ﺣﺩﺱ ‪intuition‬‬

‫‪ِ -‬ﺣﺭْ ٌﻡ ‪) Herem‬ﺣﻛﻡ ﺑﺎﻹﺧﺭﺍﺝ ﻣﻥ ﺍﻟﻣﻠّﺔ ﺍﻟﻳﻬﻭﺩﻳّﺔ( )ﻋﺑﺭﻳّﺔ(‬

‫‪ -‬ﺣﺭﻳّﺔ ‪Liberté‬‬

‫‪ -‬ﺣﺭّﻳ ُﺔ ﺍﻻِ ْﺧﺗِﻳﺎﺭ ‪libre arbitre‬‬

‫‪ -‬ﺣﺳﻥ ‪bon‬‬

‫‪ -‬ﺣﺳّﻲ ‪sensible‬‬

‫‪٢٥٤‬‬
 jugement ‫ ﺣﻛﻡ‬-

sagesse ‫ ﺣﻛﻣﺔ‬-

sage ‫ ﺣﻛﻳﻡ‬-

sensoriel ‫ ﺣﻭﺍﺳّﻲ‬-

Affectivité ‫ ﺣﻳﺎﺓ ﺍﻧﻔﻌﺎﻟﻳﺔ‬-

paranormal ‫ﺧﺎﺭﻕ ﻟﻠﻣُﻌْ ﺗﺎ ِﺩ‬

ِ -

immortel ‫ ﺧﺎﻟﺩ‬-

Superstition ‫ ﺧﺭﺍﻓﺔ‬-

٢٥٥
 Crainte ‫ ِﺧ ْﺷ َﻳ ِﺔ‬-

salut ‫ ﺧﻼﺹ‬-

messianique ّ‫ ﺧﻼﺻﻲ‬-

immortalité ‫ ﺧﻠﻭﺩ‬-

peur ‫ ﺧﻭﻑ‬-

souverain bien ‫ ﺧﻳﺭ ﺃﺳﻣﻰ‬-

négativisme ّ‫ ﺧﻁﺎﺏ ﺳﻠﺑﻲ‬-

Polythéisme ‫ ﺩﻳﺎﻧﺔ ﺗﻌ ّﺩﺩﻳﺔ‬-

٢٥٦
 religion close ‫ ﺩﻳﻥ ﻣﻐﻠﻕ‬-

religion ouverte ‫ ﺩﻳﻥ ﻣﻧﻔﺗﺢ‬-

entendement ‫ﻓﺎﻫﻣﺔ‬/‫ ﺫﻫﻥ‬-

opinion ‫ ﺭﺃﻱ‬-

désir ‫ ﺭﻏﺑﺔ‬-

désir mimétique ‫ ﺭﻏﺑﺔ ﻣﺣﺎﻛﺎﺗﻳّﺔ‬-

Esprit ‫ ﺭُﻭﺡ‬-

َ ‫ ) ﻣ‬Spiritualisation ‫ َﺭ ْﻭ َﺣ َﻧ ٌﺔ‬-
ٍ ْ‫ُﻘﺗﺭ ٌﺡ ﻟ َﻧﺣ‬
‫ » ﺟﻌﻠﻪ‬: ّ‫ﺕ ﻟﻐﻭﻱ‬
(«‫ﺭﻭﺣﻳّﺎ‬
٢٥٧
 élan vital ‫ ﺯﺧﻡ ﺣﻳﻭﻱ‬-

renoncement ‫ ﺯﻫﺩ‬-

(‫ﺍﻟﺗﺎﻣّﺔ‬ ‫ﺍﻟﺳﻌﺎﺩﺓ‬ ) Saccidânanda ‫ ﺳﺎﻛﺳﻳﺩﺍﻧﺎﺩﺍ‬-

(Sanskrit)

Indignation ‫ ﺳ ُْﺧﻁ‬-

félicité, bonheur ‫ ﺳﻌﺎﺩﺓ‬-

sérénité ‫ ﺍﻟﺳّﻛﻳﻧﺔ‬-

passif ّ‫ ﺳﻠﺑﻲ‬-

٢٥٨
 ruse) malice) ‫ ﺣﻳﻠﺔ‬،ٍ‫ ﺳﻭ ِء ﻧ ّﻳﺔ‬-

mauvais ‫ ﺳﻲّ ء‬-

conduite ‫ ﺳﻳﺭﺓ‬-

scénario névrotique ّ‫ ﺳﻳﻧﺎﺭﻳﻭ ﻋﺻﺎﺑﻲ‬-

appétit ‫ ﺷﻬﻭﺓ‬-

L’utile propre ّ‫ ﺍﻟﺻّﺎﻟﺢ ﺍﻟﺧﺎﺹ‬-

Utile ‫ ﺻﺎﻟﺢ‬-

fortune/hasard ‫ ﺻﺩﻓﺔ‬-

٢٥٩
 ‫‪ -‬ﺿﺭﺏ‪/‬ﺣﺎﻝ ‪Mode‬‬

‫‪ّ -‬‬
‫ﺍﻟﻁﺎﻋﺔ ﺍﻟﺧﺎﺭﺟﻳّﺔ ‪L’obéissance extérieure‬‬

‫‪َ -‬ﻁ ْﺑ َﻌ َﻧ ٌﺔ ‪ ) Naturalisation‬ﻣ َ‬

‫ُﻘﺗﺭ ٌﺡ ﻟ َﻧﺣْ ٍ‬
‫ﺕ ﻟﻐﻭﻱّ ‪ » :‬ﺟﻌﻠﻪ‬
‫ﻁﺑﻳﻌﻳّﺎ«(‬

‫‪ -‬ﺍﻟﻁﺑﻳﻌﺔ ‪Nature‬‬

‫‪ -‬ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﺑﺷﺭﻳّﺔ ‪nature humaine‬‬

‫‪ -‬ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﺧﺎﺻّﺔ ‪nature propre‬‬

‫‪ -‬ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻁﺎﺑﻌﺔ ‪Nature naturante‬‬

‫‪ -‬ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﻣﻁﺑﻭﻋﺔ ‪Nature naturée‬‬

‫‪٢٦٠‬‬
(‫ )ﺇﻏﺭﻳﻘﻳﺔ‬Ataraxie «‫»ﺃﺗﺎﺭﺍﻛﺳﻳﺎ‬/‫ ﺍﻟﻁﻣﺄﻧﻳﻧﺔ‬-

Juste ‫ َﻋﺎﺩِﻝ‬-

émotion ‫ ﻋﺎﻁﻔﺔ‬-

servitude ‫ ﻋﺑﻭﺩﻳﺔ‬-

servitude volontaire ‫ ﻋﺑﻭﺩﻳﺔ ﻁﻭﻋﻳﺔ‬-

justice ‫ ﻋﺩﻝ‬-

névrotique ّ‫ ﻋُﺻﺎﺑﻲ‬-

contrat ‫ ﻋﻘﺩ‬-

٢٦١
 raison ‫ ﻋﻘﻝ‬-

science intuitive ّ‫ ﻋﻠﻡ ﺣﺩﺳﻲ‬-

Providence divine ‫ ﻋﻧﺎﻳﺔ ﺇﻟﻬﻳﺔ‬-

Joie ‫ ﻓﺭﺡ‬،‫ ﺳﺭﻭﺭ‬،‫ ﻏﺑﻁﺔ‬-

jalousie ‫ ﻏﻳﺭﺓ‬-

actif ‫ ﻓﺎﻋﻝ‬-

Rédemption ‫ ﻓﺩﺍء‬-

(‫ )ﻋﺑﺭﻳّﺔ‬Pharisien ‫ﻓﺭﻳﺳﻲ‬/‫ ﻓﺭﻳﺯﻱ‬-

٢٦٢
 singulier ‫ ُﻣ َﺗ َﻔﺭّﺩ‬،‫ ﻓﺭﻳﺩ‬-

Action ‫ ﻓﻌﻝ‬-

Pensée ‫ ﻓﻛﺭ‬-

Idée ‫ ﻓﻛﺭﺓ‬-

La Loi ‫ ﺍﻟﻘﺎﻧﻭﻥ = ﺍﻟﺷﺭﻳﻌﺔ‬-

loi ‫ ﻗﺎﻧﻭﻥ‬-

sainteté ‫ ﻗﺩﺍﺳﺔ‬-

puissance ‫ ﻗﺩﺭﺓ‬-

٢٦٣
 saint ‫ ﻗ ّﺩﻳﺱ‬-

Proposition ‫ ﻗﺿﻳّﺔ‬-

Lois universelles de la ‫ ﺍﻟﻘﻭﺍﻧﻳﻥ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻁﺑﻳﻌﺔ‬-

Nature

force ‫ ﻗﻭّ ﺓ‬-

(Sanskrit) (‫ )ﻗﺎﻧﻭﻥ ﺍﻟﺳّﺑﺑﻳّﺔ ﺍﻟﻛﻭﻧﻳّﺔ‬،Karman ‫ ﻛﺎﺭﻣﺎﻥ‬-

haine ‫ ﻛﺭﺍﻫﻳّﺔ‬-

universel ‫ ﻛﻠّﻲ‬-

infini ‫ ﻻ ﻣﺗﻧﺎﻩ‬-
٢٦٤
 désordre ‫ﺍﻧﺗﻅﺎﻡ‬-‫ ﻻ‬-

intolérance ‫ﺗﺳﺎﻣﺢ‬-‫ ﻻ‬-

corollaire ‫ ﻻﺯﻣﺔ‬-

intemporel ‫ﺯﻣﻧﻲ‬-‫ ﻻ‬-

indéfini ‫ ﻻﻣﺗﺣﺩﺩ‬-

impersonnel ٌ‫ ُﻣ َﺷﺧﺻﻥ‬-‫ ﻻ‬-

inconscient ‫ ﻻﻭﻋﻲ‬-

inconscient collectif ّ‫ ﺍﻟﻼّﻭﻋﻲ ﺍﻟﺟﻣﻌﻲ‬-

essence singulière ‫ﻣﺗﻔﺭّﺩﺓ‬/‫ ﻣﺎﻫﻳﺔ ﻓﺭﻳﺩﺓ‬-
٢٦٥
 Principe de séparabilité ‫ ﻣﺑﺩﺃ ﺍﻟﻘﺎﺑﻠﻳﺔ ﻟﻠﻔﺻﻝ‬-

Principe de non- ‫ ﻣﺑﺩﺃ ﻋﺩﻡ ﺍﻟﻘﺎﺑﻠﻳﺔ ﻟﻠﻔﺻﻝ‬-

séparabilité

Conversos ‫ ﻣﺗﺣﻭّ ﻝ‬-

mystique ‫ ﻣﺗﺻﻭّ ﻑ‬-

transcendant ‫ﻣﺗﻌﺎﻝ‬
ٍ -

immanent ‫ ﻣﺣﺎﻳﺙ‬-

béni ‫ ﻣﺣﻣﻭﺩ‬-

٢٦٦
 Attribut ‫ﺻﻔﺔ‬/‫ ﻣﺣﻣﻭﻝ‬-

Egalité ‫ ﻣﺳﺎﻭﺍﺓ‬-

rencontre ‫ ﻣﺻﺎﺩﻓﺔ‬-

miracle ‫ ﻣﻌﺟﺯﺓ‬-

sensibilité ‫ ﻣﻠﻛﺔ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺣﺳّﻲ‬-

identification ُ‫ ﻣﻣﺎﻫﺎﺓ‬-

(Moksha (Sanskrit ‫ ﻣﻭﻛﺷﺎ‬-

dualisme ‫ ﻧﺯﻋﺔ ﺛﻧﺎﺋﻳﺔ‬-

٢٦٧
Immanentisme ‫ ﻧﺯﻋﺔ ﻣ َُﺣ ِﺎﻳ ِﺛ ّﻳ ِﺔ‬-

Âme ‫ ﻧﻔﺱ‬-

Utilitariste ‫ ﻧﻔﻌﻲ‬-

(Nirvana (Sanskrit ‫ ﻧﻳﺭﻓﺎﻧﺎ‬-

Don ‫ ﻫﺑﺔ‬-

Hénothéisme ‫ ﻫﻳﻧﻭﺛﻳّﺔ‬-

devoir ‫ ﻭﺍﺟﺏ‬-

Un ‫ ﻭﺍﺣﺩ‬-

٢٦٨
 monisme ‫ ﻭﺍﺣﺩﻳّﺔ‬-

existence modale ّ‫ ﻭﺟﻭﺩ ﺿﺭﺑﻲ‬-

panthéisme ‫ ﻭﺣﺩﺓ ﺍﻟﻭﺟﻭﺩ‬-

unique ‫ ﻭﺣﻳﺩ‬-

conscience ‫ ﻭﻋﻲ‬-

εὐδαιμονία ،‫ﺍﻟﻘﺻﻭﻯ‬ ‫ ﺍﻟﺳّﻌﺎﺩﺓ‬،‫ ﻳﻭﺩﻳﻣﻭﻧﻳﺎ‬-

(‫(( )ﺇﻏﺭﻳﻘﻳﺔ‬eudemonia

telegram @t_pdf ‫ﻣﻛﺗﺑﺔ‬

٢٦٩
 ‫ﺍﻟﻔﻬﺭﺱ‬

‫ﻛﻠﻣﺔ ﺍﻟﻐﻼﻑ ‪2 ...................‬‬

‫ﺇﻫﺩﺍء ﺍﻟﺗﻼﺟﻣﺔ ‪3 .................‬‬
‫ﺷﻛﺭ ‪4 ............................‬‬
‫ﺗﻘﺩﻳﻡ ‪5 ............................‬‬
‫ﻣﺩﺧﻝ ‪16 ...........................‬‬
‫ﺍﻟﺟﺯء ﺍﻷﻭﻝ ‪31 ....................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ ‪32 ...................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﺗﻲ ‪45 ...................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ‪54 ...................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ ‪68....................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ ‪92 ..................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺩﺱ ‪101 ...................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺑﻊ ‪113 .....................‬‬
‫ﺍﻟﺟﺯء ﺍﻟﺛﺎﻧﻲ ‪125 ......................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻷﻭﻝ ‪126 ......................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻧﻲ ‪137 ......................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺛﺎﻟﺙ ‪152 ......................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺭﺍﺑﻊ ‪163 ......................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺧﺎﻣﺱ ‪175 ....................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺩﺱ ‪187 ....................‬‬
‫ﺍﻟﻔﺻﻝ ﺍﻟﺳﺎﺑﻊ ‪197 ......................‬‬
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 ‫ﺧﺎﺗﻣﺔ ‪216 ....................‬‬
‫ﺗﺫﻳﻳﻝ ‪227 .....................‬‬
‫ﺑﻳﺑﻠﻳﻭﻏﺭﺍﻓﻳﺎ ‪242 ..............‬‬
‫ﺷﺭﻭﺡ ﻟﻛﺗﺎﺏ ﺍﻹﻳﺗﻳﻘﺎ ‪243 .....‬‬
‫ﻛﺗﺏ ﺣﻭﻝ ﺳﺑﻳﻧﻭﺯﺍ ‪245 .......‬‬
‫ﺍﻟﻣﺻﻁﻠﺣﺎﺕ ‪247 ..............‬‬
‫ﺍﻟﻔﻬﺭﺱ ‪270 ...................‬‬

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