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‫ﺳﺘﻮﺩﻳﺎﺭﻳﻠﻴﺠﻴﻮﻟﻮﺟﻴﻜﺎ ‪ ،2014 (4) 47‬ﺱ‪294-285 .‬‬

‫ﺩﻭﻯ‪10.4467/20844077SR.14.021.3122:‬‬
‫‪www.ejournals.eu/Studia-Religiologica‬‬

‫ﻓﺮﺍﻧﺰﺑﺮﻳﻨﺘﺎﻧﻮ ﻭﻭﺟﻬﺎﺕ ﻧﻈﺮﻩ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﻤﺘﻨﺎﻓﺴﺔ‪ .‬ﺍﺧﺘﻴﺎﺭ‬

‫ﺍﻟﻔﻴﻠﺴﻮﻑﺑﻴﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪1‬‬

‫ﺳﻮﻧﻴﺎﻛﺎﻣﻴﻨﺴﻜﺎ‬
‫ﻣﻌﻬﺪﻓﻴﻠﻮﺯﻭﻓﻲ‬
‫‪Uniwersytet Szczeciński‬‬

‫ﺧﻼﺻﺔ‬

‫ﻫﻨﺎﻙﻧﻮﻋﺎﻥ ﻣﻦ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻘﻞ ﻋﻨﺪ ﺑﺮﻧﺘﺎﻧﻮ‪) :‬ﺃ( ﺍﻷﺭﺳﻄﻴﺔ‪ ،‬ﻭ )ﺏ( ﺍﻟﺒﺮﻳﻨﺘﺎﻧﻴﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ‪ .‬ﺍﻷﻭﻝ )ﺃ( ﻣﻮﺟﻮﺩ ﻓﻲ‬
‫ﺳﻠﺴﻠﺔﺃﺭﺳﻄﻮ؛ ﻭﺑﻮﺍﺳﻄﺔ )ﺏ( ﺃﻓﻬﻢ ﻣﺤﺘﻮﻯﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺗﺠﺮﻳﺒﻴﺔ‪.‬ﻭﻣﻦ ﺍﻟﻤﺜﻴﺮ ﻟﻠﺪﻫﺸﺔ ﺃﻥ‬
‫ﺍﻟﻤﺨﻄﻮﻃﺎﺕﺍﻟﺨﺎﺻﺔ ﺑﺄﺟﺰﺍﺉﻬﺎ ﻏﻴﺮ ﺍﻟﻤﻜﺘﻮﺑﺔ ﻭﻣﺤﺎﺿﺮﺍﺕ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻋﻦ ﺍﻟﻠﻪ ﻭﺧﻠﻮﺩ ﺍﻟﺮﻭﺡ ﺗﻘﻊ ﺿﻤﻦ ﻧﻄﺎﻕ ﻫﺬﻩ‬
‫ﺍﻷﺣﺎﺩﻳﺚ‪.‬ﺃ‪ .‬ﻫﺬﻩ ﺍﻟﺨﻄﻮﻁ ﺍﻟﻔﻜﺮﻳﺔ ﻣﺨﺘﻠﻔﺔ ﺟﺪﺍً ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺪﻫﺶ ﺃﻧﻬﺎ ﻛﺘﺒﻬﺎ ﺷﺨﺺ ﻭﺍﺣﺪ‪.‬‬
‫ﺳﺄﺣﺎﻭﻝﻓﻲ ﺑﺤﺜﻲ ﺇﻇﻬﺎﺭ ﺟﺬﻭﺭ ﻫﺬﺍ ﺍﻻﻧﻘﺴﺎﻡ ﻭﻛﺬﻟﻚ ﺍﻟﺘﺤﻘﻖ ﻣﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺗﻌﺎﺭﺽ ﺑﻴﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﺎ‪ .‬ﻫﺎﺗﺎﻥ ﻟﻴﺴﺎ ﻓﻘﻂ ﻧﻈﺮﻳﺘﻴﻦ ﻓﻠﺴﻔﻴﺘﻴﻦ ﻣﺨﺘﻠﻔﺘﻴﻦ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺇﺣﺪﺍﻫﻤﺎﻋﻠﻰ ﺍﻷﻗﻞ ﻫﻲ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ‪ ،‬ﻭﻳﻤﻜﻦ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﻣﻔﺘﺎﺣﻬﺎ ﻓﻲ ﺳﻴﺮﺓ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺍﻟﺬﺍﺗﻴﺔ‪.‬‬

‫‪Słowa kluczowe:‬ﺑﺮﻳﻨﺘﺎﻧﻮ‪ ،‬ﻓﻴﻠﻮﺯﻭﻓﻴﺎ ﺃﻭﻣﻴﺴﻠﻮ‪ ،‬ﺩﻳﻦ‪ ،światopogląd ،‬ﺃﺭﺳﻄﻮﺗﻴﻠﻴﺲ‪، umysł، Bóg ،‬‬
‫‪św. Tomasz، substancja‬‬
‫ﺍﻟﻜﻠﻤﺎﺕﺍﻟﺪﺍﻟﺔ‪:‬ﺑﺮﻳﻨﺘﺎﻧﻮ‪ ،‬ﻓﻠﺴﻔﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﻨﻈﺮﺓ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﺃﺭﺳﻄﻮ‪ ،‬ﺍﻷﻛﻮﻳﻨﻲ‪ ،‬ﺍﻟﺠﻮﻫﺮ‪ ،‬ﺍﻟﻌﻘﻞ‪ ،‬ﺍﻟﻠﻪ‬

‫ﻓﺮﺍﻧﺰﺑﺮﻳﻨﺘﺎﻧﻮ – ﺍﻟﻤﻠﻒ ﺍﻟﺸﺨﺼﻲ‬

‫ﻛﺎﻥﻓﺮﺍﻧﺰ ﺑﺮﻳﻨﺘﺎﻧﻮ )‪ (1917–1838‬ﻓﻴﻠﺴﻮﻓﺎً ﺃﻟﻤﺎﻧﻴﺎً ﻋﻤﻞ ﻓﻲ ﻣﺠﺎﻻﺕ ﻋﺪﻳﺪﺓ‪ :‬ﺍﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﺎ‪ ،‬ﻭﻋﻠﻢ‬

‫ﺍﻟﻮﺟﻮﺩ‪،‬ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻤﻨﻄﻖ‪ ،‬ﻭﺍﻟﻼﻫﻮﺕ‪ ،‬ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺴﻔﺔ‪ .‬ﻭﻫﻮ ﻣﻌﺮﻭﻑ ﺑﺸﻜﻞ‬
‫ﺭﺉﻴﺴﻲﺑﺈﻋﺎﺩﺓ ﺗﻘﺪﻳﻢ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﻤﺪﺭﺳﻲ ﻟﻠﻘﺼﺪﻳﺔ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻤﻌﺎﺻﺮﺓ )ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ‬
‫ﻭﺟﻬﺔﻧﻈﺮ ﺗﺠﺮﻳﺒﻴﺔ)ﺑﻴﺲ(‪،‬‬

‫‪1‬ﺗﻢ ﺗﻤﻮﻳﻞ ﺍﻟﺒﺤﺚ ﻣﻦ ﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﻣﻨﺤﻬﺎ ﺍﻟﻤﺮﻛﺰ ﺍﻟﻮﻃﻨﻲ ﻟﻠﻌﻠﻮﻡ ﻓﻲ ﻛﺮﺍﻛﻮﻑ ﻟﻠﺘﺪﺭﻳﺐ ﺑﻌﺪ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﺑﻨﺎء ًﻋﻠﻰ‬
‫ﺍﻟﻘﺮﺍﺭﺭﻗﻢ‪ .‬ﺩﻳﺴﻤﺒﺮ‪.S/HS1/00184/2/2013/08-‬‬
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‫‪2.(1874‬ﻓﻲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻛﻤﺎ ﻳﻤﻜﻦ ﻟﻠﻤﺮء ﺃﻥ ﻳﺮﻯ ﻓﻲ ﺍﻟﺴﻄﻮﺭ ﺍﻟﻤﺬﻛﻮﺭﺓ ﺃﺩﻧﺎﻩ‪ ،‬ﻭﺍﻟﻤﻌﺮﻭﻓﺔ ﺃﻳﻀﺎً ﺑﺎﺳﻢ "‬
‫ﺍﻗﺘﺒﺎﺱﺍﻟﻘﺼﺪ"‪ ،‬ﻟﻢ ﻳﺴﺘﺨﺪﻡ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻛﻠﻤﺔ "ﺍﻟﻘﺼﺪ" ﺑﺎﻟﻀﺒﻂ‪ .‬ﻟﻘﺪ ﺗﺤﺪﺙ ﻋﻦ "ﻋﺪﻡ ﺍﻟﻮﺟﻮﺩ‬
‫ﺍﻟﻤﺘﻌﻤﺪ‪/‬ﺍﻟﻌﻘﻠﻲ" ﻟﺸﻲء ﻣﺎ ﻓﻲ ﺃﺫﻫﺎﻧﻨﺎ‪ .‬ﺑﻨﺎء ًﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻛﺎﻥ ﻗﺎﺩﺭﺍً ﻋﻠﻰ ﺑﻨﺎء ﻓﻠﺴﻔﺘﻪ‬
‫ﺍﻟﺤﺪﻳﺜﺔﺟﺪﺍً ﻟﻠﻌﻘﻞ )ﺃﻱ ﺗﻘﺴﻴﻢ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻌﻘﻠﻴﺔ ﺇﻟﻰ ﺛﻼﺙ ﻓﺉﺎﺕ ﻣﻦ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻷﺣﻜﺎﻡ ﻭﻇﻮﺍﻫﺮ‬
‫ﺍﻟﺤﺐﻭﺍﻟﻜﺮﺍﻫﻴﺔ‪ ،‬ﻭﺍﻟﻮﻋﻲ ﺍﻟﺬﺍﺗﻲ‪ ،‬ﻭﺍﻟﻮﺣﺪﺓ ﺍﻟﻤﺘﺰﺍﻣﻨﺔ ﻟﻠﻮﻋﻲ(‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ‪ -‬ﺇﺫﺍ ﺟﺎﺯ‬
‫ﺍﻟﺘﻌﺒﻴﺮ– ﻟﺨﻠﻖ ﺻﻠﺔ ﺑﻴﻦ ﻣﻨﻄﻖ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻛﺬﻟﻚ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻤﻌﺎﺻﺮﺓ‪.‬‬

‫ﺗﺘﻤﻴﺰﻛﻞ ﻇﺎﻫﺮﺓ ﻋﻘﻠﻴﺔ ﺑﻤﺎ ﺃﺳﻤﺎﻩ ﻣﺪﺭﺳﻮ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ ﺑﺎﻟﻌﺪﻡ ﺍﻟﻤﺘﻌﻤﺪ )ﺃﻭ ﺍﻟﻌﻘﻠﻲ( ﻟﻤﻮﺿﻮﻉ ﻣﺎ‪ ،‬ﻭﻣﺎ‬
‫ﻳﻤﻜﻦﺃﻥ ﻧﺴﻤﻴﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ ﺑﺸﻜﻞ ﻻ ﻟﺒﺲ ﻓﻴﻪ‪ ،‬ﺍﻟﻌﻼﻗﺔ ﺑﺎﻟﻤﺤﺘﻮﻯ‪ ،‬ﻭﺍﻻﺗﺠﺎﻩ ﻧﺤﻮ ﻣﻮﺿﻮﻉ ﻣﺎ )ﻭﻫﻮ ﻟﻴﺲ ﺇﻟﻰ‬
‫ﺷﻲءﻣﺎ(‪ .‬ﻳﻤﻜﻦ ﻓﻬﻤﻬﺎ ﻫﻨﺎ ﻋﻠﻰ ﺃﻧﻬﺎ ﺣﻘﻴﻘﺔ(‪ ،‬ﺃﻭ ﻣﻮﺿﻮﻋﻴﺔ ﺟﻮﻫﺮﻳﺔ‪ .‬ﺗﺸﺘﻤﻞ ﻛﻞ ﻇﺎﻫﺮﺓ ﻋﻘﻠﻴﺔ ﻋﻠﻰ ﺷﻲء ﻣﺎ‬
‫ﻛﻤﻮﺿﻮﻉﻓﻲ ﺩﺍﺧﻠﻬﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻬﺎ ﻻ ﺗﻔﻌﻞ ﺫﻟﻚ ﺟﻤﻴﻌﺎً ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ‪ .‬ﻓﻲ ﺍﻟﺘﻘﺪﻳﻢ ﻳﺘﻢ ﺗﻘﺪﻳﻢ ﺷﻲء‬
‫ﻣﺎ‪،‬ﻭﻓﻲ ﺍﻟﺤﻜﻢ ﻳﺘﻢ ﺗﺄﻛﻴﺪ ﺷﻲء ﻣﺎ ﺃﻭ ﻧﻔﻴﻪ‪ ،‬ﻓﻲ ﺍﻟﺤﺐ ﺍﻟﻤﺤﺒﻮﺏ‪ ،‬ﻓﻲ ﺍﻟﻜﺮﺍﻫﻴﺔ ﺍﻟﻤﻜﺮﻭﻩ‪ ،‬ﻓﻲ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻤﺮﻏﻮﺑﺔ‪،‬‬
‫ﻭﻣﺎﺇﻟﻰ ﺫﻟﻚ‪3.‬‬

‫ﻳﺸﺘﻬﺮﺑﺮﻳﻨﺘﺎﻧﻮ ﺃﻳﻀﺎً ﻛﻤﺪﺭﺱ ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻤﻬﻤﻴﻦ )ﻭﻟﻴﺲ ﺍﻟﻔﻼﺳﻔﺔ ﻓﻘﻂ(؛ ﻭﻣﻦ‬
‫ﺑﻴﻨﻬﻢﺇﺩﻣﻮﻧﺪ ﻫﻮﺳﺮﻝ‪ ،‬ﻭﺃﻧﻄﻮﻥ ﻣﺎﺭﺗﻲ‪ ،‬ﻭﻛﺮﻳﺴﺘﻴﺎﻥ ﻓﻮﻥ ﺇﻳﺮﻳﻨﻔﻴﻠﺰ‪ ،‬ﻭﺃﻟﻜﺴﻴﻮﺱ ﻣﻴﻨﻮﻧﺞ‪ ،‬ﻭﻛﺎﺭﻝ‬
‫ﺷﺘﻮﻣﺒﻒ‪،‬ﻭﻫﻮﻏﻮ ﺑﻴﺮﺟﻤﺎﻥ‪ ،‬ﻭﺃﻟﻔﺮﻳﺪ ﻛﺎﺳﺘﻴﻞ‪ ،‬ﻭﺗﻮﻣﺎﺱ ﻣﺎﺳﺎﺭﻳﻚ‪ ،‬ﻭﺳﻴﻐﻤﻮﻧﺪ ﻓﺮﻭﻳﺪ‪ ،‬ﻭﻛﺎﺯﻳﻤﻴﺮﺯ‬
‫ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ)ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻻ ﺍﻟﺤﺼﺮ(‪4.‬ﻭﻛﺎﻥ ﺁﺧﺮ ﻃﻼﺏ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻫﺆﻻء‪ ،‬ﻛﺎﺯﻳﻤﻴﺮﺯ‬
‫ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ‪،‬ﻫﻮ ﻣﺆﺳﺲ ﻣﺪﺭﺳﺔ ﻟﻔﻮﻑ‪-‬ﻭﺍﺭﺳﻮ‪ ،‬ﻣﻤﺎ ﻳﺠﻌﻞ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺑﻤﺜﺎﺑﺔ ﺍﻷﺏ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﺇﺫﺍ‬
‫ﺟﺎﺯﺍﻟﺘﻌﺒﻴﺮ‪ ،‬ﻟﻠﻔﻠﺴﻔﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﺒﻮﻟﻨﺪﻳﺔ‪ .‬ﻭﻣﻦ ﺍﻟﻤﺜﻴﺮ ﻟﻼﻫﺘﻤﺎﻡ ﺃﻧﻪ ﻟﻢ ﺗﻜﻦ ﻫﻨﺎﻙ ﻣﺪﺭﺳﺔ ﻣﻨﺎﺳﺒﺔ‬
‫ﻟﺒﺮﻳﻨﺘﺎﻧﻮﻓﻲ ﻓﻴﻴﻨﺎ‪ .‬ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻳﻤﻜﻦ ﻟﻠﻤﺮء ﺃﻥ ﻳﺠﺪ ﺑﻴﻦ ﻃﻼﺑﻪ ﺟﻤﻴﻊ ﺍﻷﺳﻤﺎء ﺍﻟﻤﻤﻴﺰﺓ ﺍﻟﻤﺬﻛﻮﺭﺓ‬
‫ﺃﻋﻼﻩ‪،‬ﺑﻞ ﺇﻥ ﺍﻟﺒﻌﺾ ﻳﻮﺩ ﺃﻥ ﻳﺮﻯ ﺑﻴﻨﻬﻢ ﻓﺮﺍﻧﺰ ﻛﺎﻓﻜﺎ )ﻛﺎﻥ ﺻﺪﻳﻘﺎً ﻟﻬﻮﻏﻮ ﺑﻴﺮﺟﻤﺎﻥ(‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﻋﺎﺵ‬
‫ﻭﻋﻤﻞﻓﻲ ﺑﺮﺍﻍ‪ .‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻛﻤﺎ ﻧﺘﻌﻠﻢ ﻣﻦ ﻣﺬﻛﺮﺍﺕ ﻫﻮﺳﺮﻝ‪)5‬ﻛﺎﻥ ﻫﻮﺳﺮﻝ ﺗﻠﻤﻴﺬ ﺑﺮﻳﻨﺘﺎﻧﻮ‬
‫ﻓﻲﻓﻴﻴﻨﺎ ﻓﻲ ﺷﺘﺎء ‪ 1884/1885‬ﻭ‪ ،(1885/1886‬ﻭﻟﻢ ﻳﻌﺘﻘﺪ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺃﻧﻪ ﺃﻧﺸﺄ ﻣﺪﺭﺳﺔ‪ .‬ﻳﺬُﻛﺮ‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻛﺸﺨﺺ ﺃﻋﻄﻰ ﺯﺧﻤﺎً ﻟﻌﻠﻢ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﺃﺣﺪﺙ ﺛﻮﺭﺓ ﻓﻲ ﻧﻈﺮﻳﺔ ﺍﻟﻤﻌﺮﻓﺔ ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺃﺛﺮ‬
‫ﻋﻠﻰﻣﺪﺭﺳﺔ ﻟﻔﻮﻑ‪-‬ﻭﺍﺭﺳﻮ‪ ،‬ﻭﺃﻟﻬﻢ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﻟﺒﺮﻳﻄﺎﻧﻴﺔ‪ ،‬ﻭﺃﻧﺸﺄ ﺑﻀﻌﺔ ﺃﺟﻴﺎﻝ ﻣﻦ‬
‫ﺍﻟﻔﻼﺳﻔﺔﺍﻟﻤﺆﺛﺮﻳﻦ‪ ،‬ﻟﻜﻨﻪ ﺗﻮﻓﻲ ﻣﻌﺘﻘﺪﺍً ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻭﺭﻳﺚ ﻣﻨﺎﺳﺐ ﺃﻭ ﺍﻟﻤﺴﺘﻤﺮ ﻟﻌﻤﻠﻪ‪ .‬ﻳﻤﻜﻦ‬
‫ﻟﻠﻤﺮءﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ‬

‫‪2‬ﺍﻧﻈﺮ ﺃﻳﻀﺎً ﺩﺑﻠﻴﻮ ﻫﻮﻳﻤﺮ‪،‬ﻓﺮﺍﻧﺰ ﺑﺮﻳﻨﺘﺎﻧﻮ]ﻓﻲ‪[:‬ﻣﻮﺳﻮﻋﺔ ﺳﺘﺎﻧﻔﻮﺭﺩ ﻟﻠﻔﻠﺴﻔﺔ)ﻃﺒﻌﺔ ﺧﺮﻳﻒ ‪ EN ،(2014‬ﺯﺍﻟﺘﺎ )ﻣﺤﺮﺭ(‪،‬‬
‫‪] /http://plato.stanford.edu/archives/fall2014/entries/brentano‬ﺗﻢ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪.[30.10.2014 :‬‬

‫‪3‬ﺇﻑ ﺑﺮﻳﻨﺘﺎﻧﻮ‪،‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺗﺠﺮﻳﺒﻴﺔﺍﻟﻌﺎﺑﺮﺓ‪ .‬ﺇﻳﻪ ﺳﻲ ﺭﺍﻧﻜﻮﺭﻳﻠﻮ‪ ،‬ﺩﻱ ﺑﻲ ﺗﻴﺮﻳﻞ‪،‬‬
‫ﺇﻝﺇﻝ ﻣﻜﺎﻟﻴﺴﺘﺮ‪ ،‬ﻟﻨﺪﻥ‪ ،‬ﻧﻴﻮﻳﻮﺭﻙ ‪ .1995‬ﺹ‪.68 .‬‬
‫‪4‬ﺣﺘﻰ ﻣﺎﺭﺗﻦ ﻫﺎﻳﺪﺟﺮ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻬﻤﺎ ﻟﻢ ﻳﻠﺘﻘﻴﺎ ﺷﺨﺼﻴﺎً‪ .‬ﻓﻲ‪Unterwegs zur Sprache‬ﻗﺎﻝ ﻫﺎﻳﺪﺟﺮ ﺇﻧﻪ‬
‫ﻛﺘﺎﺏﺑﺮﻳﻨﺘﺎﻧﻮ‪Von der mannigfachen Bedeutung des Seienden nach Aristoteles‬ﻣﻤﺎ ﺃﺛﺎﺭ ﺍﻫﺘﻤﺎﻣﻪ‬
‫ﺑﺎﻟﻔﻠﺴﻔﺔ‪.‬‬
‫‪5‬ﺇ‪ .‬ﻫﻮﺳﺮﻝ‪،‬ﺃﻭ ﻓﺮﺍﻧﺰﻭ ﺑﺮﻳﻨﺘﺎﻧﻮ ‪]Wspomnienia‬ﻓﻲ‪ [:‬ﺇﻑ ﺑﺮﻳﻨﺘﺎﻧﻮ‪،‬ﺃﺭﺳﻄﻮﺗﻴﻞ ﻭﺃﻧﺎ ﺳﻔﻴﺎﺗﻮﺑﻮﺟﻼﺩﺍﻟﻌﺎﺑﺮﺓ‪ .‬ﺱ‪.‬‬
‫ﻛﺎﻣﻴﻨﺴﻜﺎ‪،‬ﻛﺮﺍﻛﻮﻑ ‪ ،2012‬ﺹ‪ .34-23 .‬ﻣﺬﻛﺮﺍﺕ ﺇﺩﻣﻮﻧﺪ ﻫﻮﺳﺮﻝ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻛﺘﺎﺏ ﺃﻭﺳﻜﺎﺭ ﻛﺮﺍﻭﺱﻓﺮﺍﻧﺰ ﺑﺮﻳﻨﺘﺎﻧﻮ‪.‬‬
‫‪ Zur Kenntnis‬ﻳﺼﻄﺎﺩ ‪ .Lebens und Seiner Lehre‬ﻣﻴﺖ ﺑﻴﺘﺮﺍﺟﻴﻦ ﻓﻮﻥ ﻛﺎﺭﻝ ﺷﺘﻮﻣﺒﻒ ﻭﺇﺩﻣﻮﻧﺪ ﻫﻮﺳﺮﻝ)ﻣﻴﻮﻧﻴﺦ‬
‫‪ .(1919‬ﻟﻘﺪ ﺃﺩﺭﺟﺘﻬﺎ ﻓﻲ ﺗﺮﺟﻤﺘﻲ ﻟـ‪ :‬ﻓﺮﺍﻧﺰ ﺑﺮﻳﻨﺘﺎﻧﻮ‪( ،‬ﺃﺭﺳﻄﻮ ﻭﻧﻈﺮﺗﻪ ﻟﻠﻌﺎﻟﻢ) ‪und seine Weltanschauung‬‬
‫‪.Aristoteles‬‬
‫‪287‬‬

‫ﺍﻟﺸﻌﻮﺭﺑﺄﻥ ﺗﺄﺛﻴﺮ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻏﻴﺮ ﺍﻟﻤﺒﺎﺷﺮ ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﺃﻱ ﻋﺒﺮ ﻃﻼﺑﻪ‪ ،‬ﻛﺎﻥ ﺃﻛﺒﺮ ﻣﻦ ﺍﻟﺘﺄﺛﻴﺮ ﺍﻟﻤﺒﺎﺷﺮ‪.‬‬
‫ﻭﻛﺎﻧﺖﻗﻨﺎﻋﺘﻪ ﺑﺎﻟﻤﻮﺕ "ﺑﺪﻭﻥ ﺃﻃﻔﺎﻝ" ﻣﺘﺠﺬﺭﺓ ﻓﻲ ﻭﺟﻬﺔ ﻧﻈﺮﻩ ﺍﻟﻐﺮﻳﺒﺔ ﺣﻮﻝ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻟﻤﻌﻠﻢ‬
‫ﻭﺍﻟﻄﺎﻟﺐ‪،‬ﻭﺍﻟﺘﻲ ﻛﺎﻥ ﻟﻬﺎ ﻋﻼﻗﺔ ﻛﺒﻴﺮﺓ ﺑـ "ﺗﻘﺎﺭﺑﻪ" ﻣﻊ ﺃﺭﺳﻄﻮ )ﺳﻴﺄﺗﻲ ﺍﻟﻤﺰﻳﺪ ﺣﻮﻝ ﺫﻟﻚ ﺃﺩﻧﺎﻩ(‪ .‬ﻭﻣﻊ‬
‫ﺫﻟﻚ‪،‬ﻓﻲ ﻛﺘﺎﺑﻪﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻨﻤﺴﺎﻭﻳﺔ‪ ،‬ﺗﺮﺍﺙ ﻓﺮﺍﻧﺰ ﺑﺮﻳﻨﺘﺎﻧﻮ)ﺹ‪ ،(20 .‬ﻳﻘﺪﻡ ﺑﺎﺭﻱ ﺳﻤﻴﺚ ﺗﻔﺴﻴﺮﺍً‬
‫ﺃﻛﺜﺮﺗﺎﻓﻬﺎً ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻣﺪﺭﺳﺔ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ .‬ﻭﻭﻓﻘﺎ ﻟﻪ‪ ،‬ﻟﻢ ﻳﺘﻢ ﺇﻧﺸﺎء ﺍﻟﻤﺪﺭﺳﺔ ﻷﻥ ﺳﻠﻄﺎﺕ ﺍﻟﺠﺎﻣﻌﺔ ﻓﻲ‬
‫ﻓﻴﻴﻨﺎﻟﻢ ﺗﻌﻴﺪ ﺇﻟﻴﻪ ﺃﺳﺘﺎﺫﻳﺘﻪ )ﺍﻟﺘﻲ ﺃﻋﻄﻴﺖ ﻋﺎﻡ ‪ 1874‬ﻭﺧﺴﺮﺕ ﻋﺎﻡ ‪ - 1880‬ﺍﻟﻤﺰﻳﺪ ﻋﻦ ﻫﺬﺍ ﺃﺩﻧﺎﻩ(‬
‫‪،‬ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺍﺿﻄﺮ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻟﻠﺘﺪﺭﻳﺲ ﺑﺎﺳﻢﺑﺮﻳﻔﺎﺗﺪﻭﺯﻧﺖﺣﺘﻲ ﺍﺧﺮ ﺣﻴﺎﺗﻪ‪ .‬ﻭﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﻤﻜﺎﻥﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﻳﺸﻐﻠﻪ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻭﺗﻼﻣﻴﺬﻩ )ﺍﻟﺬﻳﻦ ﺗﻔﺮﻗﻮﺍ ﻓﻲ ﺟﻤﻴﻊ ﺃﻧﺤﺎء ﺃﻭﺭﻭﺑﺎ(‬
‫ﺍﺣﺘﻠﻪﻣﻮﺭﻳﺘﺰ ﺷﻠﻴﻚ ﻭﻣﺠﻤﻮﻋﺔ ﺃﺗﺒﺎﻋﻪ ﺍﻟﻼﺃﺩﺭﻳﻴﻦ‪ ،‬ﺍﻟﺬﻳﻦ ﺣﺎﺭﺑﻮﺍ ﺍﻟﻈﻮﺍﻫﺮ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻣﻈﻬﺮﺍً ﻣﻦ‬
‫ﻣﻈﺎﻫﺮﺍﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﺎ ﺍﻟﻘﺪﻳﻤﺔ‪ .‬ﻭﻫﻜﺬﺍ ﺍﺳﺘﻘﺮ ﺃﻧﻄﻮﻥ ﻣﺎﺭﺗﻲ ﻭﻛﺮﻳﺴﺘﻴﺎﻥ ﻓﻮﻥ ﺇﻳﺮﻳﻨﻔﻴﻠﺰ ﻓﻲ ﺑﺮﺍﻍ‪،‬‬
‫ﻭﻛﺎﺭﻝﺷﺘﻮﻣﺒﻒ ﻓﻲ ﺑﺮﻟﻴﻦ‪ ،‬ﻭﺃﻟﻜﺴﻴﻮﺱ ﻣﻴﻨﻮﻧﺞ ﻓﻲ ﻏﺮﺍﺗﺲ‪ ،‬ﻭﻛﺎﺯﻳﻤﻴﺮﺯ ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ ﻓﻲ ﻟﻔﻮﻑ‪،‬‬
‫ﻭﻣﺎﺇﻟﻰ ﺫﻟﻚ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﺑﻤﺜﺎﺑﺔ ﺻﻌﻮﺑﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﺮﻳﻨﺘﺎﻧﻮ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻟﻪ ﺗﺄﺛﻴﺮ‬
‫ﻛﺒﻴﺮ)ﻭﺇﻳﺠﺎﺑﻲ( ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻮﺍﺳﻊ‪ .‬ﻭﻟﻮ ﺃﻥ ﺍﻟﻤﺪﺭﺳﺔ ﺃﻧﺸﺉﺖ ﻓﻲ ﻓﻴﻴﻨﺎ‪،‬‬
‫ﻟﻤﺎﺷﻐﻞ ﺍﻟﻌﻠﻤﺎء ﺟﻤﻴﻊ ﺍﻟﻤﻨﺎﺻﺐ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻟﺠﺎﻣﻌﺎﺕ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻟﻢ ﻳﻜﻦ ﻟﻴﺤﺪﺙ ﺍﻻﻧﺘﺸﺎﺭ‬
‫ﺍﻟﻤﺜﻤﺮ‪.‬‬

‫ﻣﻦﺍﻟﻤﺜﻴﺮ ﻟﻠﺪﻫﺸﺔ ﺃﻧﻪ ﻻ ﻳﺰﺍﻝ ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻧﻪ ﻛﺎﻥ ﻫﻨﺎﻙ ﺟﺎﻧﺐ ﻣﺨﺘﻠﻒ ﺗﻤﺎﻣﺎً‬
‫ﻟﺒﺮﻳﻨﺘﺎﻧﻮ‪،‬ﻭﻫﻮ ﺗﻴﺎﺭ ﺁﺧﺮ ﻣﻦ ﺃﻋﻤﺎﻟﻪ ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻨﺨﺮﻃﺎً ﻓﻴﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻣﻦ ﻋﺎﻡ ‪1862‬‬
‫ﺣﺘﻰﻋﺎﻡ ‪6.1911‬ﻭﺍﻟﺸﻲء ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺨﻠﺼﺎً ﻟﻪ ﺑﺸﺪﺓ ﻫﻮ ﺩﺭﺍﺳﺎﺗﻪ ﺍﻷﺭﺳﻄﻴﺔ‪ .‬ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ‬
‫ﺍﻟﻄﻮﻳﻠﺔﺟﺪﺍً ﺍﻟﺘﻲ ﺍﻣﺘﺪﺕ ﻟﺨﻤﺴﻴﻦ ﻋﺎﻣﺎً ﺗﻘﺮﻳﺒﺎً‪ ،‬ﻛﺘﺐ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﻟﻴﺔ ﻋﻦ ﺃﺭﺳﻄﻮ‪ ،‬ﻭﺍﻟﺘﻲ‬
‫ﺗﻌُﺮﻑﺍﻵﻥ ﺑﺎﻻﺳﻢ ﺍﻟﺸﺎﺉﻊ ﺃﺭﺳﻄﻮﺗﻴﻠﻴﻜﺎ‪Bedeutung des Seienden nach Aristoteles:‬‬
‫‪)Von der mannigfachen‬ﺣﻮﻝ ﺍﻟﺤﻮﺍﺱ ﺍﻟﻤﺘﻌﺪﺩﺓ ﻟﻠﻮﺟﻮﺩ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪،(1862 ،‬ﻋﻠﻢ ﻧﻔﺲ‬
‫ﺃﺭﺳﻄﻮ‪،‬ﻳﺴﺘﻜﺸﻒ ﻛﺘﺎﺑﻨﺎ ﻋﻦ ﺍﻟﺸﻌﺮﺍء)ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪des Aristoteles،(1867 ،‬‬
‫‪)Über den Creatianismus‬ﺣﻮﻝ ﺍﻟﺨﻠﻘﻴﺔ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪،(1882 ،‬ﺃﺭﺳﻄﻮ "‪Geistes‬‬
‫‪)."Lehre vom Ursprung des menschlichen‬ﻧﻈﺮﻳﺔ ﺃﺭﺳﻄﻮ ﻋﻦ ﺃﺻﻞ ﺍﻟﻨﻔﺲ ﺍﻟﺒﺸﺮﻳﺔ‪/‬‬
‫ﺍﻟﻌﻘﻞ‪،(1911 ،‬ﺃﺭﺳﻄﻮ ﻭﺭﺅﻳﺘﻪ ﻟﻠﻌﺎﻟﻢ)ﺃﺭﺳﻄﻮ ﻭﻧﻈﺮﺗﻪ ﻟﻠﻌﺎﻟﻢ‪ .(1911 ،‬ﻫﻨﺎﻙ ﺃﻳﻀﺎً ‪Nachlass‬‬
‫ﺍﻟﻜﺒﻴﺮﺇﻟﻰ ﺣﺪ ﻣﺎ‪:‬ﺃﻭﺑﺮ ﺃﺭﺳﻄﻮ)ﻋﻠﻰ ﺃﺭﺳﻄﻮ‪ (1986 ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻤﺨﻄﻮﻃﺎﺕ‪.‬‬

‫ﻟﺘﺮﺗﻴﺐﺍﻟﺤﻘﺎﺉﻖ‪ ،‬ﺳﻴﻜﻮﻥ ﻣﻦ ﺍﻟﻤﻔﻴﺪ ﺇﺩﺧﺎﻝ ﺗﻘﺴﻴﻢ ﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﻘﻞ ﻋﻨﺪ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺇﻟﻰ ﺗﻴﺎﺭﻳﻦ‪.‬‬
‫ﺃﻧﺎﺃﺳﻤﻲ ﻫﺬﻩ ﺍﻟﺘﻴﺎﺭﺍﺕﺃﻭﺏﻷﻥ ﺃﺣﺪﻫﻤﺎ ﻳﻤﺜﻞ ﺃﺭﺳﻄﻮ ﻭﺍﻵﺧﺮ ﻳﻤﺜﻞ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ .‬ﻭﺳﺄﺑﺪﺃ ﺑﺎﻵﺧﺮ‪ ،‬ﻛﻤﺎ‬
‫ﻫﻮﻣﻌﺮﻭﻑ‪ .‬ﻣﻤﺜﻞﺏﻫﻮ ﻣﺤﺘﻮﻯﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺗﺠﺮﻳﺒﻴﺔ‪ .‬ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻳﺴﺘﺒﺪﻝ‬
‫ﻓﺮﺍﻧﺰﺑﺮﻳﻨﺘﺎﻧﻮ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻟﻠﺮﻭﺡ ﺍﻟﺠﻮﻫﺮﻳﺔ ﺑﺴﻠﺴﻠﺔ‪/‬ﺣﺰﻣﺔ‪7‬ﺍﻟﻈﻮﺍﻫﺮ‪/‬ﺍﻷﻓﻌﺎﻝ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ‬
‫ﻟﻴﺲﻟﻬﺎ ﺃﺳﺎﺱ ﺃﺳﺎﺳﻲ‬

‫‪6‬ﺇﺱ ﻛﺎﻣﻴﻨﺴﻜﺎ‪،‬ﺗﺰﻭﺝ ﺃﺭﺳﻄﻮﺗﻴﺲ ﻣﻦ ﻓﺮﺍﻧﺰﺍ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ .‬ﺗﻔﺴﻴﺮ ‪ / Dyskusyjna‬ﺗﻌﻠﻴﻖ ﻋﻠﻰ ﺟﺰء ﻣﻦ ﺟﺰء ﻣﻦ ﻓﻴﻠﻢ‬
‫‪،F. Brentany Aristoteles und seine Weltanschauung‬ﺍﻟﻤﺠﻠﺪ‪ .‬ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ ،‬ﻻ‪1 .‬؛ ﺇﺱ ﻛﺎﻣﻴﻨﺴﻜﺎ ‪2010،‬‬
‫"‪، "Kwartalnik Filozoficzny‬ﻣﺎﺫﺍ ﻳﻤﻜﻦ ﺃﻥ ﻳﻨﻤﻮ ﻣﻦ ﺍﻟﺒﺬﺭﺓ ﺍﻹﻟﻬﻴﺔ؟ ﺃﻟﻮﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﺃﺭﺳﻄﻮ‪.‬ﺍﻟﻤﺠﻠﺪ‪(3) 45 .‬‬
‫‪، “Studia Religiologica”2012،‬‬
‫‪7‬ﻧﻈﺮﻳﺔ ﺍﻟﺤﺰﻣﺔ‪ ،‬ﺍﻟﺘﻲ ﺃﻧﺸﺄﻫﺎ ﺩﻳﻔﻴﺪ ﻫﻴﻮﻡ‪ ،‬ﺗﻨﺺ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﺟﺪﺍً ﻋﻠﻰ ﺃﻥ ﺍﻷﺷﻴﺎء ﺗﺘﻜﻮﻥ ﻣﻦ ﺣﺰﻡ ﻣﻦ‬
‫ﺍﻟﺨﺼﺎﺉﺺ‪،‬ﻭﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻣﺎﺩﺓ‪/‬ﻃﺒﻘﺔ ﺃﺳﺎﺳﻴﺔ ﺗﺘﻮﺍﺟﺪ ﻓﻴﻬﺎ‪ .‬ﺗﻘﻮﻝ ﻧﻈﺮﻳﺔ ﺍﻟﻤﺎﺩﺓ ﺃﻥ ﺍﻟﻤﺎﺩﺓ ﻫﻲ ﺣﺎﻣﻠﺔ ﺧﺎﺻﻴﺔ ﺗﺨﺘﻠﻒ ﻋﻦ‬
‫ﺧﺼﺎﺉﺼﻬﺎ‪.‬ﻳﺠﺐ ﺗﻤﻴﻴﺰ ﻧﻈﺮﻳﺔ ﺍﻟﺠﻮﻫﺮ ﻋﻦ ﻧﻈﺮﻳﺔ ﺍﻟﺤﺰﻣﺔ‪ ،‬ﻭﻟﻜﻦ ﺃﻳﻀﺎً ﻋﻦ ﻧﻈﺮﻳﺔ ﺍﻟﺨﺎﺹ ﺍﻟﻤﺠﺮﺩ )ﺃﻱ ﻣﺎﺩﺓ ﺑﻼ ﻭﺟﻮﺩ(‪.‬‬
 ‫‪288‬‬

‫ﺗﻮﻡ‪.‬ﻭﻫﻮ ﻳﺘﺄﺛﺮ ﻓﻲ ﺫﻟﻚ ﺑﺪﻳﻔﻴﺪ ﻫﻴﻮﻡ )ﺍﻟﻨﺎﻗﺪ ﺍﻟﺸﻬﻴﺮ ﻟﻤﻔﻬﻮﻣﻲ ﺍﻟﺠﻮﻫﺮ ﻭﺍﻟﺴﺒﺒﻴﺔ(‪ ،‬ﻭﻏﻮﺳﺘﺎﻑ‬
‫ﺗﻴﻮﺩﻭﺭﻓﻴﺸﻨﺮ )ﻋﺎﻟﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺠﺮﻳﺒﻲ ﺍﻟﺬﻱ ﺣﺎﻭﻝ ﺗﻄﻮﻳﺮ ﺭﺅﻳﺔ ﻋﺎﻟﻤﻴﺔ ﻛﺎﻣﻠﺔ ﺩﻭﻥ ﺍﻟﻠﺠﻮء ﺇﻟﻰ‬
‫ﻓﺮﺿﻴﺔﻭﺟﻮﺩ ﺃﻱ ﻣﻮﺍﺩ ﻏﺎﻣﻀﺔ ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﻟﻈﻮﺍﻫﺮ(‪ .‬ﻳﺪُﺭﻙ ﺑﺤﻮﺍﺳﻨﺎ ﺃﻭ ﻣﻼﺣﻈﺘﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ(‪،‬‬
‫ﻓﻴﻠﻬﻠﻢﻓﻮﻧﺖ )ﺍﻟﺬﻱ ﺃﺳﺲ ﺃﻭﻝ ﻣﺨﺘﺒﺮ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺠﺮﻳﺒﻲ(‪ ،‬ﻭﺁﺧﺮﻭﻥ‪ .‬ﻧﻈﺮﻳﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﻘﻠﻴﺔ‬
‫ﺍﻟﻤﻮﺻﻮﻓﺔﻓﻲﺑﻴﺲﻟﻘﺪ ﻛﺎﻥ ﻣﺆﺛﺮﺍً ﺟﺪﺍً ﻣﻨﺬ ﺫﻟﻚ ﺍﻟﺤﻴﻦ‪ .‬ﻻ ﺗﺰﺍﻝ ﺃﻓﻜﺎﺭ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻫﺬﺍ‬
‫ﺍﻟﻌﻤﻞﺣﻴﺔ ﺑﻴﻦ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻤﻌﺎﺻﺮﻳﻦ‪ ،‬ﻭﺍﻷﺩﺑﻴﺎﺕ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻭﺍﺳﻌﺔ‪.‬‬

‫ﺍﻝﺃﺃﻣﺎ ﺍﻟﺘﻴﺎﺭ‪ ،‬ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ "ﻧﺎﺟﺤﺎً" ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﺤﺪ‪ ،‬ﻭﻟﻌﺪﺓ ﺃﺳﺒﺎﺏ ﻟﻢ ﻳﺠﺪ ﻃﺮﻳﻘﻪ‬
‫ﺇﻟﻰﺍﻟﺘﻴﺎﺭ ﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺴﺎﺉﺪ‪ .‬ﻓﻲ ﺍﻝﺃﺭﺳﻄﻮﺗﻴﻠﻴﻜﺎ ﺳﻠﺴﻠﺔ )ﻭﻛﺬﻟﻚ ﻓﻲ ﻏﻴﺮ ﻣﻨﺸﻮﺭﺓ‪8‬ﺃﺟﺰﺍء ﻣﻦﺑﻴﺲ‬
‫(‪ ،‬ﺑﺮﻳﻨﺘﺎﻧﻮ – ﻛﻤﺎ ﻳﻮﺣﻲ ﺍﻻﺳﻢ‬
‫– ﺃﺭﺳﻄﻮ ﺷﺎﻣﻞ‪ .‬ﻣﺎ ﻻ ﻳﻮﺣﻲ ﺑﻪ ﺍﻻﺳﻢ ﻫﻮ ﺃﻥ ﻫﺬﻩ ﺍﻷﺭﺳﻄﻴﺔ ﻟﺪﻳﻬﺎ ﻣﺰﻳﺞ ﺗﻮﻣﻮﺳﺘﺎﻧﻲ ﻗﻮﻱ ﺟﺪﺍً‪:‬‬
‫ﺭﻭﺍﻳﺔﺇﻟﻬﻴﺔ ﻋﻦ ﺇﻟﻪ ﺷﺨﺼﻲ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﺍﻟﺨﺎﻟﺪﺓ ﻛﺮﻛﻴﺰﺓ ﻟﻠﻈﻮﺍﻫﺮ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﺍﻟﺨﻠﻖ‪ ،‬ﻭ"ﺧﻠﻖ" ﺍﻟﻌﺎﻟﻢ‪،‬‬
‫ﻭﺧﻠﻖﺃﺭﻭﺍﺡ ﻣﻌﻴﻨﺔ ﻓﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻤﻨﺎﺳﺐ‪9.‬ﺇﻧﻬﺎ ﺃﺭﺳﻄﻮ ﻣﺴﻴﺤﻴﺔ ﻛﺎﻣﻠﺔ ﺍﻟﻨﻀﺞ ﺃﻥ ﻧﻜﻮﻥ ﺻﺎﺩﻗﻴﻦ )‬
‫ﻭﻫﻮﻣﺎ ﻳﻌﻨﻲ ﺫﻟﻚﺃﻻ ﺗﻤﺜﻞ ﺃﺭﺳﻄﻮ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺗﻤﺜﻞ ﺃﻳﻀﺎً ﺍﻷﻛﻮﻳﻨﻲ(‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ﺗﺠﺪ‬
‫ﺗﻔﺴﻴﺮﺍًﻣﻌﻘﻮﻻً ﻓﻲ ﺳﻴﺮﺓ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ ،‬ﻭﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﻴﻠﺴﻮﻑ ﻣﻠﻴﺉﺔ ﺑﺎﻷﺣﺪﺍﺙ‪.‬‬

‫ﻗﺼﺔﺣﻴﺎﺗﻪ‬

‫ﺍﻟﻜﺘﺎﺏﺍﻟﺬﻱ ﻳﻔﺘﺢﺃﺭﺳﻄﻮﺗﻴﻠﻴﻜﺎ‪ ،‬ﺩﻛﺘﻮﺭﺍﻩ ﻓﺮﺍﻧﺰ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺑﻌﻨﻮﺍﻥ‪Seienden nach Aristoteles‬‬

‫‪ ،Von der mannigfachen Bedeutung des‬ﻭﻫﻮ ﺃﺣﺪ ﻣﻌﺎﻟﻢ ﺳﻴﺮﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪10.‬ﻫﺬﺍ ﺍﻟﻌﻤﻞ‬
‫ﻣﺨﺼﺺﻟﻔﺮﻳﺪﺭﻳﺶ ﺃﺩﻭﻟﻒ ﺗﺮﻧﺪﻟﻴﻨﺒﻮﺭﺝ‪ ،‬ﺍﻟﻜﺎﺗﺐ ﺍﻟﻮﺣﻴﺪ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪.‬‬

‫ﻣﻠﻜﻴﺎﺕ(‪ .‬ﺑﺮﻳﻨﺘﺎﻧﻮ ﻓﻲﺑﻴﺲﻳﺮﻓﺾ ﻓﻜﺮﺓ ﺃﻥ ﺍﻟﻨﻔﺲ ﺗﺼﻮﺭ ﻋﻠﻰ ﺃﻧﻬﺎ ﺣﺎﻣﻠﺔ ﻟﻈﻮﺍﻫﺮﻫﺎ ﺍﻟﻌﻘﻠﻴﺔ ﻛﺸﻲء ﻣﺨﺘﻠﻒ ﻋﻨﻬﺎ )ﻳﺮﻓﺾ‬
‫ﻧﻈﺮﻳﺔﺍﻟﻤﺎﺩﺓ(‪ .‬ﻓﻬﻮ ﻳﺘﺤﺪﺙ ﻋﻦ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ ﻟﻴﺲ ﻟﻬﺎ ﺃﺳﺎﺱ ﺃﺳﺎﺳﻲ‪ ،‬ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﻗﺮﺭﺕ ﺃﻥ‬
‫ﺃﺳﻤﻴﻬﺎﻧﻈﺮﻳﺔ ﺍﻟﺴﻠﺴﻠﺔ‪/‬ﺍﻟﺤﺰﻣﺔ‪ .‬ﻭﻟﻸﺳﻒ ﻓﻬﻮ ﻻ ﻳﻄﻮﺭ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﻛﻴﻒ ﺗﺘﺮﺍﺑﻂ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﻟﻌﻘﻠﻴﺔ‪.‬ﻟﺪﻳﻪ ﺣﺴﺎﺏ ﻟﻠﻮﺣﺪﺓ ﺍﻟﻤﺘﺰﺍﻣﻨﺔ ﻟﻠﻮﻋﻲ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻹﺩﺭﺍﻙ ﺍﻟﺪﺍﺧﻠﻲ ﻳﺨﺒﺮﻧﺎ ﺑﺘﻌﺎﻳﺶ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﻌﻘﻠﻴﺔ ﻓﻲ ﻟﺤﻈﺔ ﺯﻣﻨﻴﺔ‬
‫ﻣﻌﻴﻨﺔ‪،‬ﻭﻟﻜﻦ ﻻ ﺗﻮﺟﺪ ﻭﺣﺪﺓ ﻣﺘﺰﺍﻣﻨﺔ ﻟﻠﻮﻋﻲ‪ ،‬ﺃﻱ ﺃﻧﻨﺎ ﻻ ﻧﻌﺮﻑ ﻛﻴﻒ ﺗﺘﻌﺎﻳﺶ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﻫﻮ ﻣﺎ ‪ -‬ﻋﻠﻰ ﺍﻟﻤﺪﻯ‬
‫ﺍﻟﻄﻮﻳﻞ‪ -‬ﻳﺮﻗﻰ ﺇﻟﻰ ﻣﺸﻜﻠﺔ ﺍﻟﻬﻮﻳﺔ‪/‬ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﻭﺭﺍء ﻗﺮﺍﺭ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺑﺎﻻﻟﺘﺰﺍﻡ ﺑﻨﻈﺮﻳﺔ ﺍﻟﺠﻮﻫﺮ ﻓﻲ‬
‫ﻛﺘﺎﺑﺎﺗﻪﺍﻷﺧﺮﻯ‪.‬‬

‫‪8‬ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﺧﻄﻂ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻟﻨﺸﺮ ﺳﺘﺔ ﻛﺘﺐﺑﻴﺲ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ ﻧﺸﺮ ﺳﻮﻯ ﺍﺛﻨﻴﻦ ﻣﻨﻬﺎ‪ ،‬ﻭﺑﻘﻲ ﺍﻟﺒﺎﻗﻲ‬
‫ﻣﺨﻄﻮﻃﺎً‪.‬‬
‫‪9‬ﻋﻨﺪﻣﺎ ﺃﺗﺤﺪﺙ ﻋﻦ ﺧﻠﻖ ﺍﻟﻌﺎﻟﻢ ﺃﺿﻊ ﻛﻠﻤﺔ "ﺍﻟﺨﻠﻖ" ﺑﻴﻦ ﻋﻼﻣﺘﻲ ﺗﻨﺼﻴﺺ‪ ،‬ﻷﻥ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻛﺎﻥ ﻣﺴﺘﻮﺣﻰ ﺑﻘﻮﺓ ﻣﻦ‬
‫ﻣﻔﻬﻮﻡﺍﻷﻛﻮﻳﻨﻲ ﻟﻠﺨﻠﻖ‪.‬ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺨﻠﻖﻭﺍﻟﺘﻲ ﺗﻬﺪﻑ ﺇﻟﻰ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻦ ﻓﻌﻞ ﺍﻟﺨﻠﻖ ﻭﺃﺑﺪﻳﺔ ﺍﻟﻌﺎﻟﻢ‪ .‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﻛﻮﻳﻨﻲ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﻌﺎﻟﻢ"ﺧﻠﻘﻪ" ﺍﻟﻠﻪ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻧﻘﻄﺔ ﺯﻣﻨﻴﺔ ﻣﺤﺪﺩﺓ‪ .‬ﺇﻥ ﺍﻟﻤﻔﻬﻮﻡ ﺍﻟﺒﺸﺮﻱ ﻟﻠﺰﻣﻦ‬
‫ﻻﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﻟﻠﻪ ﺍﻟﺬﻱ ﻫﻮ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﺰﻣﻦ‪ .‬ﻭﻫﻜﺬﺍ ﻧﻘﻮﻝ ﺇﻥ ﺍﻟﻠﻪ ﻳﻤﻨﺢ ﺍﻟﻌﺎﻟﻢ ﻭﺟﻮﺩﻩ‪ .‬ﺇﻧﻪ ﻣﺰﻳﺞ ﻣﻦ ﺍﻷﺭﺳﻄﻴﺔ )ﺍﻟﻌﺎﻟﻢ‬
‫ﺍﻷﺑﺪﻱ( ﻭﺍﻟﻤﺴﻴﺤﻴﺔ )ﺍﻟﺨﻠﻖ(‪.‬ﻳﺴﺘﻤﺮ ﺍﻟﺨﻠﻖﻳﺠﺐ ﺃﻥ ﻳﻔُﻬﻢ ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﺍﻟﻠﻪ ﻳﺨﻠﻖ ﺍﻟﻌﺎﻟﻢ ﻃﻮﺍﻝ ﺍﻟﻮﻗﺖ ﻭﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ‬
‫ﻛﺎﻥﺍﻟﻌﺎﻟﻢ ﺃﺑﺪﻳﺎً‪ .‬ﺑﺮﻳﻨﺘﺎﻧﻮ ﻳﺆﻳﺪ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﻫﺬﻩ‪ .‬ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻟﺮﻭﺡ‪ ،‬ﻳﺘﺒﻊ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺃﻳﻀﺎً ﺍﻷﻛﻮﻳﻨﻲ ﻭﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺮﻭﺡ‬
‫ﺧﻠﻘﻬﺎﺍﻟﻠﻪ ﻭﺗﺠﺴﺪﺕ ﻓﻲ ﻟﺤﻈﺔ ﺧﺎﺻﺔ ﻣﻦ ﺗﻄﻮﺭ ﺍﻟﺠﻨﻴﻦ‪ ،‬ﺗﺴﻤﻰﺍﻟﺘﺼﺮﻑ ﺍﻟﺠﺴﺪﻱ ﺍﻟﻤﺜﺎﻟﻲ‪.‬‬

‫‪10‬ﻭﻛﺎﻥ ﺃﻳﻀﺎً ﻋﻼﻣﺔ ﻓﺎﺭﻗﺔ ﻓﻲ ﺳﻴﺮﺓ ﻫﺎﻳﺪﺟﺮ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﺕ ﺃﻋﻼﻩ‪.‬‬
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‫ﺍﻻﺑﻦ‪ -‬ﻭﻓﻘﺎً ﻟﺒﺮﻳﻨﺘﺎﻧﻮ ﺑﺎﻟﻄﺒﻊ ‪ -‬ﺍﻟﺬﻱ ﻓﻬﻢ ﺃﺭﺳﻄﻮ‪ .‬ﻛﺎﻥ ﺗﺮﻧﺪﻟﻴﻨﺒﻮﺭﻍ )‪ ،(1872–1802‬ﻣﺪﺭﺱ‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻣﻦ ﺑﺮﻟﻴﻦ‪ ،‬ﻓﻴﻠﺴﻮﻓﺎً ﻭﻋﺎﻟﻢ ﻓﻘﻪ ﺍﻟﻠﻐﺔ‪ .‬ﻟﻘﺪ ﻛﺎﻥ ﺃﺣﺪ ﻋﺮﺍﺑﻲ ﺍﻟﻨﻬﻀﺔ ﺍﻷﺭﺳﻄﻴﺔ ﻓﻲ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺘﺎﺳﻊﻋﺸﺮ‪ .‬ﻓﻲ ﻋﺎﻡ ‪ 1833‬ﻧﺸﺮ ﻃﺒﻌﺔ ﻧﻘﺪﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﺃﺭﺳﻄﻮﺩﻱ ﺃﻧﻴﻤﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺳﺎﺳﻴﺎً ﻓﻲ‬
‫ﺗﻄﻮﺭﺑﺮﻳﻨﺘﺎﻧﻮ ﺣﻴﺚ ﺃﺳﺲ ﻧﻈﺮﻳﺘﻪ ﻋﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻹﻟﻪ ﻭﺍﻹﻧﺴﺎﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‬
‫ﻓﻲﺍﻟﻐﺎﻟﺐ‪ .‬ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻬﻤﺎً ﺃﻳﻀﺎً ﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﺮﻳﻨﺘﺎﻧﻮ ﺍﻟﺸﺎﺏ ﻫﻮ ﺍﻗﺘﻨﺎﻉ ﺗﺮﻧﺪﻟﻴﻨﺒﻮﺭﺝ ﺑﺄﻥ‬
‫ﺍﻟﺘﻔﺴﻴﺮﺍﻟﺼﺤﻴﺢ ﻟﻠﻌﺎﻟﻢ ﻻ ﻳﻤﻜﻦ ﺗﻘﺪﻳﻤﻪ ﺇﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﺴﺒﺐ ﺍﻟﻨﻬﺎﺉﻲ )ﺍﻟﻐﺎﺉﻴﺔ!(‪ .‬ﻳﻌﺘﻘﺪ ﻛﻞ‬
‫ﻣﻦﺗﺮﻧﺪﻟﻴﻨﺒﺮﺝ ﻭﺑﺮﻳﻨﺘﺎﻧﻮ ﺃﻳﻀﺎً ﺃﻥ ﻫﻨﺎﻙ ﺃﻭﺟﻪ ﺗﺸﺎﺑﻪ ﺃﻛﺜﺮ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻦ ﺃﻓﻼﻃﻮﻥ ﻭﺃﺭﺳﻄﻮ‪،‬‬
‫ﻭﻛﻼﻫﻤﺎﻳﺸﺘﺮﻛﺎﻥ ﻓﻲ ﺍﻟﻨﻔﻮﺭ ﻣﻦ ﺍﻟﻤﺜﺎﻟﻴﺔ ﺍﻷﻟﻤﺎﻧﻴﺔ ‪ -‬ﺑﺴﺒﺐ ﺍﻟﺬﻭﻕ ﺍﻟﻔﻠﺴﻔﻲ‪.‬‬

‫ﺷﺨﺼﻴﺔﻣﻬﻤﺔ ﺃﺧﺮﻯ ﻓﻲ ﺗﺸﻜﻴﻞ ﺑﺮﻳﻨﺘﺎﻧﻮﺃﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﻌﺎﻟﻢ ﻛﺎﻧﺖ ﻓﺮﺍﻧﺰ ﺟﺎﻛﻮﺏ ﻛﻠﻴﻤﻨﺲ )‬
‫‪ .(1862-1815‬ﺍﻟﺘﻘﻰ ﺑﻪ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻓﻲ ﻣﻮﻧﺴﺘﺮ‪ ،‬ﺣﻴﺚ ﺃﻣﻀﻰ ﻓﺼﻠﻴﻦ ﺩﺭﺍﺳﻴﻴﻦ‪ ،‬ﻭﺳﺮﻋﺎﻥ ﻣﺎ‬
‫ﺃﺻﺒﺢﻣﺮﺗﺒﻄﺎً ﺑﻪ ﻓﻜﺮﻳﺎً ﻭﻋﺎﻃﻔﻴﺎً‪ .‬ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺑﻌﺪ ﻟﻘﺐ "ﺃﺳﺘﺎﺫ ﻗﻠﺒﻪ"‪ ،‬ﻭﻛﺎﻥ ﻛﻠﻴﻤﻨﺲ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺗﺮﻧﺪﻟﻴﻨﺒﻮﺭﻍ‪،‬ﻫﻮ ﺍﻟﻤﺸﺮﻑ ﻋﻠﻰ ﺃﻃﺮﻭﺣﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﻟﺒﺮﻳﻨﺘﺎﻧﻮ‪ .‬ﻛﺎﻥ ﻛﻠﻴﻤﻨﺲ ﻓﻴﻠﺴﻮﻓﺎً ﻛﺎﺛﻮﻟﻴﻜﻴﺎً‬
‫ﻭﻳﺴﻮﻋﻴﺎً‪.‬ﻟﻘﺪ ﻋﺮﻑّ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻋﻠﻰ ﺍﻟﻤﺪﺭﺳﻴﻦ‪ ،‬ﻭﻛﺜﻴﺮﺍً ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﻛﺎﻥ ﻣﺴﺆﻭﻻ ًﻋﻦ ﺍﻟﺴﻤﺔ‬
‫ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔﻓﻲ ﻛﺘﺎﺑﺎﺕ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺄﺛﻴﺮ ﻋﻠﻰ ﻗﺮﺍﺭ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺑﺄﻥ ﻳﺼﺒﺢ‬
‫ﻛﺎﻫﻨﺎًﻛﺎﺛﻮﻟﻴﻜﻴﺎً‪ .‬ﻟﺴﻮء ﺍﻟﺤﻆ‪ ،‬ﺗﻮﻓﻲ ﻛﻠﻴﻤﻨﺲ ﻓﻲ ﻋﺎﻡ ‪ ،1862‬ﻓﻲ ﻋﺎﻡ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ‬
‫ﻟﺒﺮﻳﻨﺘﺎﻧﻮ‪.‬‬

‫ﻟﺘﻠﺨﻴﺺﻫﺬﻩ ﺍﻟﻤﺮﺣﻠﺔ ﻣﻦ ﺳﻴﺮﺓ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ ،‬ﻳﻨﺒﻐﻲ ﻟﻠﻤﺮء ﺃﻥ ﻳﻘﻮﻝ ﺇﻥ ﺗﺮﻧﺪﻟﻨﺒﻮﺭﻍ ﺃﻟﻬﻤﻪ‬

‫ﺑﺄﺭﺳﻄﻮ‪،‬ﻭﻛﻠﻴﻤﻨﺲ ﺑﺘﻮﻣﺎ ﺍﻷﻛﻮﻳﻨﻲ‪ ،‬ﻭﻫﻤﺎ ﺇﻟﻰ ﺣﺪ ﺑﻌﻴﺪ ﺃﻗﻮﻯ ﺗﺄﺛﻴﺮﻳﻦ ﻓﻲ ﺣﻴﺎﺓ ﺑﺮﻳﻨﺘﺎﻧﻮ‪.‬ﺃ‪11.‬ﻫﻨﺎﻙ‬
‫ﺃﻳﻀﺎًﺍﻟﺨﻴﻂ ﺍﻟﻼﻳﺒﻨﻴﺰﻱ‪ ،‬ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﺴﻮء ﺍﻟﺤﻆ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻴﺎﻡ ﺑﺬﻟﻚ‬
‫ﺳﻴﺘﺠﺎﻭﺯﻧﻄﺎﻕ ﻫﺬﻩ ﺍﻟﻮﺭﻗﺔ‪.‬‬

‫ﻛﺎﻧﺖﺍﻷﻋﻮﺍﻡ ‪ 1873-1864‬ﻫﻲ ﻓﺘﺮﺓ ﻛﻬﻨﻮﺕ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ .‬ﺗﻢ ﻭﺿﻊ ﺣﺪ ﻟﻬﺬﺍ )ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ‬
‫ﺍﻻﺳﺘﻘﺎﻟﺔﺍﻟﺮﺳﻤﻴﺔ ﺳﻘﻄﺖ ﻓﻲ ﻋﺎﻡ ‪ (1879‬ﻷﻥ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺗﻨﺎﻗﺾ ﻣﻊ ﻋﻘﻴﺪﺓ ﺍﻟﻌﺼﻤﺔ ﺍﻟﺒﺎﺑﻮﻳﺔ )‬
‫ﻣﺠﻤﻊﺍﻟﻔﺎﺗﻴﻜﺎﻥ ﺍﻷﻭﻝ‪ (...)“ :(1870-1869 ،‬ﻋﻨﺪﻣﺎ ﺗﺴﺒﺐ ﺇﻋﻼﻥ ﺍﻟﻌﺼﻤﺔ ﺍﻟﺒﺎﺑﻮﻳﺔ ﻓﻲ ﺧﻄﻮﻁ‬
‫ﺍﻟﺮﻭﻡﺍﻟﻜﺎﺛﻮﻟﻴﻚ ﻓﻲ ﺑﻌﺪ ﺃﻥ ﺍﻧﺠﺬﺑﺖ ﺃﻟﻤﺎﻧﻴﺎ ﺑﺸﺪﺓ‪ ،‬ﻭﺟﺪ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺃﻧﻪ ﻟﻢ ﻳﻌﺪ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﻈﻞ‬
‫ﻛﺎﺛﻮﻟﻴﻜﻴﺎًﺑﻀﻤﻴﺮ ﻣﺮﺗﺎﺡ‪12.‬‬

‫ﻭﻣﻊﺫﻟﻚ‪ ،‬ﻇﻞ ﻣﺆﻣﻨﺎً ﻓﻲ ﻗﻠﺒﻪ‪ .‬ﻓﻲ ﻣﺎﺭﺱ ‪ ،1873‬ﺍﺿﻄﺮ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺇﻟﻰ ﺍﻻﺳﺘﻘﺎﻟﺔ ﻣﻦ ﻣﻨﺼﺒﻪ‬
‫ﻛﺄﺳﺘﺎﺫﻓﻲ ﻓﻮﺭﺗﺴﺒﻮﺭﻍ ﻷﻧﻪ ﻛﺎﻥ ﻣﺮﺗﺒﻄﺎً ﺭﺳﻤﻴﺎً ﺑﻜﻬﻨﻮﺗﻪ‪ .‬ﻓﻲ ﻋﺎﻡ ‪ 1874‬ﺣﺼﻞ ﻋﻠﻰ ﺩﺭﺟﺔ‬
‫ﺍﻷﺳﺘﺎﺫﻳﺔﻓﻲ ﻓﻴﻴﻨﺎ‪ ،‬ﻭﻗﺪ ﻗﺒﻠﻬﺎ ﺑﺴﻌﺎﺩﺓ‪ ،‬ﻟﻜﻨﻪ ﺗﺮﻛﻬﺎ ﺃﻳﻀﺎً ﺑﻌﺪ ﺳﺖ ﺳﻨﻮﺍﺕ ﺑﺴﺒﺐ ﺯﻭﺍﺟﻪ )ﻓﻲ‬
‫ﺍﻟﻨﻤﺴﺎﻛﺎﻥ ﻣﻤﻨﻮﻋﺎً ﻋﻠﻰ ﻛﺎﻫﻦ ﺳﺎﺑﻖ ﺃﻥ ﻳﺘﺰﻭﺝ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻗﺒﻞ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻟﺴﺎﻛﺴﻮﻧﻴﺔ(‪.‬‬
‫ﺍﻟﺠﻤﻠﺔﺃﻋﻼﻩ ﺗﺤﺘﻮﻱ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻴﻦ ﺣﺎﺳﻤﺘﻴﻦ ﻓﻲ ﺳﻴﺮﺓ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﻔﺴﺮ ﻓﻘﻂ ﺳﺒﺐ ﺑﻘﺎﺉﻪ‬
‫ﺑﺮﻳﻔﺎﺗﺪﻭﺯﻧﺖﻟﺒﻘﻴﺔ ﺣﻴﺎﺗﻪ ﺍﻟﻤﻬﻨﻴﺔ )ﻭﺍﻟﺘﻲ ‪ -‬ﻛﻤﺎ ﻫﻮﺳﺮﻝ‪13‬ﻳﺘﻌﻠﻖ ‪ -‬ﺟﻌﻠﻪ ﻏﻴﺮ ﺳﻌﻴﺪ ﺇﻟﻰ ﺣﺪ ﻣﺎ(‪،‬‬
‫ﻭﻟﻜﻨﻪﻳﺼﻞ ﺃﻳﻀﺎً ﺇﻟﻰ ﺟﻮﻫﺮ ﻧﺸﺄﺓﺏﺍﻟﺤﺎﻟﻴﺔ ﻓﻲ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻘﻞ ﻋﻨﺪ ﺑﺮﻳﻨﺘﺎﻧﻮ )ﻭﻫﺬﺍ ﺑﺎﻟﻄﺒﻊ ﺃﺣﺪ‬
‫ﻓﻠﺴﻔﺎﺕﺍﻟﻌﻘﻞ(‪.‬‬

‫‪11‬ﺍﻧﻈﺮ ﺃﻳﻀﺎً ﺇﺱ‪ .‬ﻛﺎﻣﻴﻨﺴﻜﺎ‪،‬ﻧﻴﺰﻧﺎﻥ ﻳﺤﺠﺐ ﻓﺮﺍﻧﺰﺍ ﺑﺮﻳﻨﺘﺎﻧﻮ]ﻓﻲ‪ [:‬ﺇﻑ ﺑﺮﻳﻨﺘﺎﻧﻮ‪،‬ﺃﺭﺳﻄﻮﺗﻴﻞ ﻭﺃﻧﺎ ﺳﻔﻴﺎﺗﻮﺑﻮﺟﻼﺩ‪...‬‬

‫‪12‬ﺇﻳﻪ ﺟﻲ ﺑﻴﺮﺟﺲ‪,‬ﺑﺮﻳﻨﺘﺎﻧﻮ ﻛﻔﻴﻠﺴﻮﻑ ﻟﻠﺪﻳﻦ"ﺍﻟﻤﺠﻠﺔ ﺍﻟﺪﻭﻟﻴﺔ ﻟﻔﻠﺴﻔﺔ ﺍﻟﺪﻳﻦ" ‪ ،1974‬ﺍﻟﻌﺪﺩ‪ ،2 .‬ﺹ‪.83 .‬‬

‫‪13‬ﺇ‪ .‬ﻫﻮﺳﺮﻝ‪،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪.‬‬

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‫ﺍﻟﺘﻔﺴﻴﺮﺍﺕﺍﻟﻤﺤﺘﻤﻠﺔ(‪ .‬ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﺑﻌﺪ ﻣﻐﺎﺩﺭﺓ ﻓﻮﺭﺗﺴﺒﻮﺭﻍ‪ ،‬ﻛﺎﻥ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ‬
‫ﻣﻨﺼﺐ‪.‬ﻟﻜﻦ ﻫﺬﺍ ﺗﻄﻠﺐ ﻣﻨﻪ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻠﻘﺐ ﺍﻟﺪﺭﺍﺳﻲ ﺍﻟﻤﺴﺘﺤﻖ ﺍﻟﺬﻱ ﺍﻛﺘﺴﺒﻪ ﻓﻲ‬
‫ﺍﻟﺴﻨﻮﺍﺕﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﺑﻌﺾ ﺍﻟﻤﺘﺨﺼﺼﻴﻦ ﻓﻲ ﺑﺮﻳﻨﺘﺎﻧﻮ )ﺑﻤﺎ ﻓﻲ ﺫﻟﻚ ﺑﻴﺘﺮ ﺳﻴﻤﻮﻧﺰ‪ (14‬ﻧﻌﺘﻘﺪ ﺃﻧﻪ ﻛﺘﺐ‬
‫ﻋﻠﻢﺍﻟﻨﻔﺲ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺗﺠﺮﻳﺒﻴﺔﻟﻜﻲ ﻳﻈﻬﺮ ﻓﻴﻠﺴﻮﻓﺎً ﺃﻛﺜﺮ ﺣﺪﺍﺛﺔ ﻣﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻓﻲ‬
‫ﺍﻟﻮﻗﺖﺍﻟﺤﺎﺿﺮ‪ ،‬ﻗﺪ ﻧﺴﺘﺨﺪﻡ ﺍﻟﺘﻌﺒﻴﺮ ﺫﻭ ﺍﻟﻤﻌﻨﻰ "ﺍﻟﺘﺰﻳﻴﻒ ﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ" ﻟﻮﺻﻒ ﺫﻟﻚ‪ .‬ﻓﻲ‬
‫ﻣﻘﺪﻣﺘﻪﻝﺑﻴﺲﻣﻦ ﻋﺎﻡ ‪ ،1995‬ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺳﻴﻤﻮﻧﺰ ﺍﺳﻢ "ﺟﻮﺍﺯ ﺳﻔﺮ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺧﺎﺭﺝ ﻓﻮﺭﺗﺴﺒﻮﺭﻍ"‪.‬‬
‫ﻗﺪﻳﻔﺴﺮ ﻫﺬﺍ ﺍﻟﺘﺒﺮﻳﺮ ﺃﻳﻀﺎً ﺳﺒﺐ ﻭﺟﻮﺩ ﻛﺘﺎﺑﻴﻦ ﻓﻘﻂ ﻣﻦ ﺃﺻﻞ ﺳﺘﺔ ﻛﺘﺐﺑﻴﺲﺗﻢ ﻧﺸﺮﻫﺎ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ‬
‫ﻻﻳﺰﺍﻝ ﻓﻲ ﺍﻟﻤﺨﻄﻮﻃﺔ ﺣﺘﻰ ﺍﻟﻴﻮﻡ )ﻭﻳﺤﺘﻮﻱ ﻋﻠﻰﺃ‪-‬ﺍﻷﻃﺮﻭﺣﺎﺕ(‪ .‬ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻳﺪﻋﻲ ﺳﻴﻤﻮﻧﺰ‬
‫ﺃﻥﺑﺮﻳﻨﺘﺎﻧﻮ ﻟﻢ ﻳﻜﻦ ﻣﻨﺘﺠﺎً ﺣﻘﻴﻘﻴﺎً ﻟﻠﻜﺘﺐ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻣﻌﻠﻤﺎً ﻣﺘﻤﻴﺰﺍً ﻭﻛﺎﻥ ﺩﺍﺉﻤﺎً ﻣﻨﺨﺮﻃﺎً‬
‫ﺑﺸﺪﺓﻓﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﻗﻠﺒﻪ‪15.‬ﻭﻫﺬﺍ ﺑﺪﻭﺭﻩ ﻳﻔﺴﺮ ﺇﺧﻼﺻﻪ ﻟﻜﺘﺎﺑﺎﺕ ﺃﺭﺳﻄﻮ‪ ،‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ‪-‬‬
‫ﻭﻻﺑﺪ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ‪ -‬ﻛﺎﻥ ﻣﻨﺘﺠﺎً ﻓﻌﺎﻻ ًﻟﻠﻜﺘﺐ )ﺧﻤﺴﺔ ﻛﺘﺐ ﺗﻢ ﺍﻻﻧﺘﻬﺎء ﻣﻨﻬﺎ ﻭﻧﺸﺮﻫﺎ!(‪ .‬ﻟﻘﺪ‬
‫ﺻﺪﻕﺑﺮﻳﻨﺘﺎﻧﻮ )ﻭﻗﺎﻝ ﺫﻟﻚ ﺑﻮﺿﻮﺡ ﻓﻲ ﺍﻟﺴﻄﻮﺭ ﺍﻻﻓﺘﺘﺎﺣﻴﺔ ﻟﻜﺘﺎﺑﻪ ﺍﻷﺧﻴﺮ(‪.‬ﺃﺭﺳﻄﻮ ﻭﺭﺅﻳﺘﻪ ﻟﻠﻌﺎﻟﻢ(‬
‫ﺃﻧﻪﻛﺎﻥ ﺍﻻﺑﻦ ﺍﻷﺻﻐﺮ ﻷﺭﺳﻄﻮ‪16.‬ﻛﺎﻥ ﻟﺪﻳﻪ ﺷﻘﻴﻘﺎﻥ ﺃﻛﺒﺮ ﻣﻨﻪ‪ ،‬ﻫﻤﺎ ﺃﻭﺩﻳﻤﻮﺱ ﻭﺛﻴﻮﻓﺮﺍﺳﺘﻮﺱ‪ ،‬ﻭﻗﺪ‬
‫ﺷﺎﺭﻙﻣﻌﻬﻢ ﻓﻲ ﻣﻨﺎﻗﺸﺔ ﻣﺜﻴﺮﺓ ﻟﻼﻫﺘﻤﺎﻡ ﻟﻠﻐﺎﻳﺔ ﻓﻲ ﻋﻤﻠﻪ ﻋﻠﻢ ﻧﻔﺲ ﺃﺭﺳﻄﻮ‪ .1867 ،‬ﻛﺎﻥ ﻣﻦ‬
‫ﺍﻟﻤﻔﺘﺮﺽﺃﻥ ﺗﺴﻤﺢ ﻟﻪ "ﺷﺠﺮﺓ ﺍﻟﻌﺎﺉﻠﺔ" ﻟﻴﺲ ﻓﻘﻂ ﺑﺎﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﺃﺭﺳﻄﻮ ﻭﺗﻔﺴﻴﺮ ﺃﺭﺳﻄﻮ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺃﻳﻀﺎًﺑﺘﻌﺪﻳﻞ ﺃﺭﺳﻄﻮ ﻭﺗﻜﻤﻴﻠﻪ ﺣﻴﺚ ﻳﺮﻯ ﺍﻟﺤﺎﺟﺔ ﻟﺬﻟﻚ‪ .‬ﻟﻘﺪ ﻣﺎﺭﺱ ﻫﺬﺍ ﺍﻟﺤﻖ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻷﺩﻭﺍﺕ‬
‫ﺍﻟﺘﻮﻣﺎﻭﻳﺔ‪،‬ﻭﻫﺬﺍ ﻳﺘﻠﺨﺺ ﺑﺸﻜﻞ ﺃﻭ ﺑﺂﺧﺮ ﻓﻲ ﺍﻟﺨﻄﻮﻁ ﺍﻟﻌﺮﻳﻀﺔ ﻟﻸﺩﺍﺓ ﺍﻟﺘﻮﻣﺎﻭﻳﺔﺃﺣﺎﺿﺮِ‪.‬‬

‫ﻫﻞ‪ A‬ﻭ‪ B‬ﻣﺘﻮﺍﻓﻘﺎﻥ ﻋﻠﻰ ﺍﻹﻃﻼﻕ؟ ﻫﻞ ﻟﺪﻳﻬﻢ ﺃﻱ ﺷﻲء ﻣﺸﺘﺮﻙ؟‬

‫ﻓﻲﺍﻟﺼﻔﺤﺎﺕ ﺍﻷﻭﻟﻰ ﻣﻦﺑﻴﺲﻳﺼﻮﻍ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺳﺆﺍﻻً ﺣﻮﻝ ﺇﻣﻜﺎﻧﻴﺔ ﺍﺳﺘﻤﺮﺍﺭ ﻭﺟﻮﺩ ﺃﻓﻌﺎﻟﻨﺎ ﺍﻟﻌﻘﻠﻴﺔ‬
‫ﺑﻌﺪﺍﻟﻤﻮﺕ ﺍﻟﺠﺴﺪﻱ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺍﻷﺳﺎﺱ ﺳﺆﺍﻝ ﺣﻮﻝ ﺍﻟﻨﻔﺲ ﺍﻟﺨﺎﻟﺪﺓ ﻓﻘﻂ‪ ...‬ﺩﻭﻥ ﺍﻟﺮﻭﺡ‪ .‬ﻳﺒﺪﻭ‬
‫ﺍﻟﺴﺆﺍﻝﻣﺮﺑﻜﺎً ﺇﻟﻰ ﺣﺪ ﻣﺎ ﻋﻠﻰ ﺧﻠﻔﻴﺔ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻨﺸﻮﺭﺓ ﻟـﺑﻴﺲ‪ ،‬ﺇﺫ ﻻ ﻳﻮﺟﺪ ﺷﻲء ﺁﺧﺮ ﻋﻦ ﺍﻟﺨﻠﻮﺩ‬
‫ﻓﻲﺻﻔﺤﺎﺗﻪ‪ .‬ﻟﻘﺺ ﺍﻟﻘﺼﺔ ﺍﻟﻄﻮﻳﻠﺔ‪ :‬ﺑﺮﻳﻨﺘﺎﻧﻮ‬

‫‪-‬ﻟﻴﺲ ﻓﻘﻂ ﻓﻲ ﺑﻠﺪﻩﺃﺭﺳﻄﻮﺗﻴﻠﻴﻜﺎﺑﻞ ﻭﺃﻳﻀﺎ ًﻓﻲ ﻣﺨﻄﻮﻃﺎﺕ ﺍﻟﻜﺘﺐ ﻏﻴﺮ ﺍﻟﻤﻨﺸﻮﺭﺓﺑﻴﺲ‪-‬ﻳﻌﻮﺩ )‬

‫ﺃﺳﺘﺨﺪﻡﻫﺬﺍ ﺍﻟﺘﻌﺒﻴﺮ ﻟﺘﻮﺿﻴﺢ ﺣﻘﻴﻘﺔ ﺃﻧﻪ ﺍﺧﺘﺎﺭ ﻧﻈﺮﻳﺔ ﻣﺘﺠﺬﺭﺓ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ( ﺇﻟﻰﺃﻛﻤﺎ‬
‫ﻳﺮﻯﻧﻔﺴﻪ ﻣﻬﺰﻭﻣﺎً ﻓﻲ ﺳﻌﻴﻪ ﻟﺘﺤﻘﻴﻖ ﻭﺣﺪﺓ ﺍﻟﻮﻋﻲ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﺍﻟﺘﻲ ﺳﺘﻜﻮﻥ ﻣﻔﺘﺎﺡ ﺍﻟﺨﻠﻮﺩ‪ .‬ﻭﻫﻮ‬
‫ﻳﺼﻮﻍﺣﺴﺎﺑﺎً ﻟﻠﻮﺣﺪﺓ ﺍﻟﻤﺘﺰﺍﻣﻨﺔ ﻟﻠﻮﻋﻲ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺇﺩﺭﺍﻙ ﺍﻟﺬﺍﺕ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﻌﻘﻠﻴﺔ ﻟﻠﻔﺮﺩ ﻓﻲ ﻟﺤﻈﺔ‬
‫ﻣﺤﺪﺩﺓﻣﻦ ﺍﻟﺰﻣﻦ‪ .‬ﻟﺴﻮء ﺍﻟﺤﻆ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻳﻤﺜﻞ ﻣﺸﻜﻠﺔ‪ ،‬ﺇﺫ ﻻ ﻳﻮﺟﺪ "ﻏﺮﺍء" ﻳﺮﺑﻂ‬
‫ﺍﻟﻈﻮﺍﻫﺮﻣﻌﺎً ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ‪ ،‬ﺇﻟﻰ ﺟﺎﻧﺐ ﺣﺪﻭﺩ ﺍﻟﺠﺴﺪ ﺍﻟﻔﺎﻧﻲ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﺗﻨﺠﺮﻑ ﺑﻌﻴﺪﺍً ﻭﻟﻢ ﻳﻌﺪ‬
‫ﺑﺈﻣﻜﺎﻧﻨﺎﺍﻟﺘﻔﻜﻴﺮ ﻓﻲ ﻧﻔﺲ ﺧﺎﻟﺪﺓ‪ .‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﺍﻟﺸﻲء ﺍﻟﺬﻱ ﻳﻀﻤﻦﺃﺗﻔﻮﻕ‬

‫‪14‬ﺍﻧﻈﺮ ﻑ‪ .‬ﺑﺮﻳﻨﺘﺎﻧﻮ‪،‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺗﺠﺮﻳﺒﻴﺔﺍﻟﻌﺎﺑﺮﺓ‪ .‬ﺇﻳﻪ ﺳﻲ ﺭﺍﻧﻜﻮﺭﻳﻠﻮ‪ ،‬ﺩﻱ ﺑﻲ ﺗﻴﺮﻳﻞ‪،‬‬
‫ﻣﺎﻛﺎﻟﻴﺴﺘﺮ‪،‬ﻟﻨﺪﻥ‪ ،‬ﻧﻴﻮﻳﻮﺭﻙ ‪ .1995‬ﻣﻊ ﻣﻘﺪﻣﺔ ﻛﺘﺒﻬﺎ ﺏ‪ .‬ﺳﻴﻤﻮﻧﺰ‪.‬‬
‫‪ 15‬ﺍﻧﻈﺮﺃﻳﻀﺎً ﺇﺱ‪ .‬ﻛﺎﻣﻴﻨﺴﻜﺎ‪،‬ﻧﻴﺰﻧﺎﻥ ﻳﺤﺠﺐ ﻓﺮﺍﻧﺰﺍ ﺑﺮﻳﻨﺘﺎﻧﻮ‪...‬‬
‫‪ 16‬ﺃﻧﻈﺮﺃﻳﻀﺎﺍﻟﻤﺮﺟﻊ ﻧﻔﺴﻪﻭ ﺱ‪ .‬ﻛﺎﻣﻴﻨﺴﻜﺎ‪،‬ﺍﻟﻨﺸﺎﻁ ﺍﻟﻤﺰﻋﻮﻡ ﻟﻠﻔﻜﺮ ﺍﻟﻨﺸﻂ – ﻣﻄﺎﺭﺩﺓ ﺟﺎﻣﺤﺔ ﺃﻭ‬
‫ﻟﻐﺰﻳﺠﺐ ﺣﻠﻪ؟]ﻓﻲ‪ ،Zagadnienia Filozoficzne w Nauce" 2014" [:‬ﺍﻟﻤﺠﻠﺪ‪ .‬ﻟﻴﻒ‪ ،‬ﺹ ‪.126 – 79‬‬
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‫ﺯﻳﺎﺩﺓﺏﻫﻲ ﺇﻣﻜﺎﻧﻴﺔ ﻭﺟﻮﺩ ﺗﻔﺴﻴﺮ ﻣﻌﻘﻮﻝ ﻟﻠﺨﻠﻮﺩ‪ ،‬ﻭﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻟﻢ ﻳﺴﺘﻄﻊ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ‬
‫ﻗﺴﺎًﻛﺎﺛﻮﻟﻴﻜﻴﺎً ﺳﺎﺑﻘﺎً ﻭﻣﺆﻣﻨﺎً ﺛﺎﺑﺘﺎً‪ ،‬ﺃﻥ ﻳﺘﺨﻠﻰ ﻋﻨﻪ‪ .‬ﻛﺎﻥ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺷﺨﺼﺎً ﻣﺘﺪﻳﻨﺎً ﻟﻠﻐﺎﻳﺔ‪ ،‬ﻭﻛﺎﻥ ﻟﺪﻳﻪ‪،‬‬
‫ﺇﺫﺍﺟﺎﺯ ﺍﻟﺘﻌﺒﻴﺮ‪ ،‬ﺭﺅﻳﺔ ﺭﺳﻤﻴﺔ ﻭﺧﺎﺻﺔ ﻟﻠﻌﺎﻟﻢ‪ .‬ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻫﺰﻡ ﺍﻹﻳﻤﺎﻥ ﺍﻟﻘﻮﻱ ﺑﻮﺟﻮﺩ ﺭﻭﺡ ﺧﺎﻟﺪﺓ "‬
‫ﺍﻟﺒﺮﻧﺎﻣﺞﺍﻟﻔﻠﺴﻔﻲ ﺍﻟﺮﺳﻤﻲ"‪.‬‬

‫ﻭﺑﻴﻨﻤﺎﺃﻧﺎﻗﺶ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻮﺟﻮﺩﻳﺔ ﻓﻲ ﻣﻜﺎﻥ ﺁﺧﺮ‪ ،‬ﺳﺄﺭﻛﺰ‬
‫ﻫﻨﺎﻋﻠﻰ ﺟﺎﻧﺐ ﺁﺧﺮ ﻣﻦ ﺍﻟﻤﻮﺿﻮﻉ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪.‬‬

‫ﻛﻴﻒﻳﻤﻜﻦ ﻟﻠﺮﺟﻞ ﺍﻟﺬﻱ ﻓﻲ ﺑﻠﺪﻩﺃﻃﺮﻭﺣﺔ ﺍﻟﺘﺄﻫﻴﻞﻳﺪﻋﻲ ﺃﻥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻟﻠﻔﻠﺴﻔﺔ ﻻ‬

‫ﻳﻨﺒﻐﻲﺃﻥ ﺗﻜﻮﻥ ﻣﺨﺘﻠﻔﺔ ﻋﻦ ﻃﺮﻳﻘﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﺇﺷﺮﺍﻙ ﻭﺟﻬﺎﺕ ﻧﻈﺮﻩ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ‬
‫ﺍﻟﺒﻨﻴﺎﺕﺍﻟﻔﻠﺴﻔﻴﺔ؟ ﻭﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪ ،‬ﻛﺎﻥ ﺍﻷﻛﻮﻳﻨﻲ ﻓﻴﻠﺴﻮﻓﺎً ﻣﻨﻄﻘﻴﺎً ﻭﻋﻘﻼﻧﻴﺎً ﻟﻠﻐﺎﻳﺔ‪ ،‬ﻟﻜﻦ ﺑﺮﻧﺘﺎﻧﻮ‬
‫ﻟﻢﻳﺘﺒﻨﻰ ﺁﺭﺍﺉﻪ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﺴﻤﺎﺕ‪ ،‬ﺑﻞ ﺑﺴﺒﺐ ﺇﻳﻤﺎﻧﻪ )ﺍﻧﻈﺮ‪ :‬ﺍﻟﺼﻔﺤﺎﺕ ﺍﻻﻓﺘﺘﺎﺣﻴﺔ ﻣﻦ ﻛﺘﺎﺑﻪ(‪.‬‬
‫ﺃﺭﺳﻄﻮ‪ ،Lehre vom Ursprung des Menschlichen Geistes‬ﺣﻴﺚ ﻳﺤﺎﻭﻝ ﺩﻭﻥ ﺟﺪﻭﻯ‬
‫ﺍﻟﺪﻓﺎﻉﻋﻦ ﻧﻔﺴﻪ ﻣﻦ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ‪ .(Thomist‬ﻭﺑﺪﻻ ًﻣﻦ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻛﺎﻥ ﺑﺮﻳﻨﺘﺎﻧﻮ‬
‫ﻣﺪﻓﻮﻋﺎًﺑﺪﺍﻓﻊ ﺷﺨﺼﻲ ﻭﺇﻳﻤﺎﻥ ﻗﻮﻱ ﻭﺣﺎﺟﺔ ﻋﺎﻃﻔﻴﺔ ﺃﺛﻨﺎء ﺻﻴﺎﻏﺔ ﺍﻷﻃﺮﻭﺣﺎﺕ ﻓﻲﺃ‪ .‬ﺍﺳﻤﺤﻮﺍ ﻟﻲ ﺃﻥ‬
‫ﺃﻗﺘﺒﺲﻓﻘﺮﺓ ﻣﺜﻴﺮﺓ ﻟﻼﻫﺘﻤﺎﻡ ﻣﻦ ﻭﺭﻗﺔ ‪ AJ Burgess‬ﺑﺮﻳﻨﺘﺎﻧﻮ ﻛﻔﻴﻠﺴﻮﻑ ﻟﻠﺪﻳﻦ‪“ :‬ﺇﻥ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻳﺪﻳﻦ‬
‫ﻭﻳﻌﺘﺮﻑﺑﺪﻳﻦ ﺛﻘﻴﻞ ﻷﺭﺳﻄﻮ ﻭﻟﻠﺘﻘﻠﻴﺪ ﺗﻮﻣﺎﺳﺘﻴﻚ‪ .‬ﻻ ﻳﻤﻜﻦ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﻟﻜﻦﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺃﻥ ﻳﺴﺎء ﻓﻬﻤﻪ‪ .‬ﻓﻘﻂ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻷﻭﺳﻊ ﻳﻤﻜﻦ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ‪ .Thomist‬ﻻ‬
‫ﺷﻚﺃﻧﻪ ﻫﻮ ﻧﻔﺴﻪ ﻛﺎﻥ ﺳﻴﺮﻓﺾ ﻫﺬﺍ ﺍﻟﻠﻘﺐ‪ ،‬ﻭﻫﻮ ﻣﺤﻖ ﻓﻲ ﺫﻟﻚ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﻬﻮ ﻓﻲ ﺍﻷﺳﺎﺱ‬
‫ﺗﻔﺴﻴﺮﺗﻮﻣﺎﺳﺘﻴﻚ ﻷﺭﺳﻄﻮ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻪ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺨﻠﻮﺩ ﺍﻟﻨﻔﺲ ﺍﻟﻔﺮﺩﻳﺔ‬
‫ﻭﺍﻟﺰﻣﻨﻴﺔ‪17.‬ﺧﻠﻖ ﺍﻟﻌﺎﻟﻢ‪18".‬ﻭﻛﻤﺎ ﻗﻠﺖ ﺃﻋﻼﻩ‪ ،‬ﺣﺎﻭﻝ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺑﺎﻟﻔﻌﻞ ﺭﻓﺾ ﺍﻟﻌﻨﻮﺍﻥ‪ ،‬ﻟﻜﻨﻪ ﻓﻌﻞ ﺫﻟﻚ‬
‫ﻓﻘﻂﻓﻲ ﻣﻮﺍﺟﻬﺔ ﺍﻻﺗﻬﺎﻡ ﻟﻴﺲ ﻓﻘﻂ ﺑﻜﻮﻧﻪ ﺗﻮﻣﺎﺉﻴﺎً‪ ،‬ﺑﻞ ﺃﻳﻀﺎً ﺑﺎﺳﺘﺨﺪﺍﻡ ﺃﺭﺳﻄﻮ ﻛﺨﻠﻔﻴﺔ ﻳﻤﻜﻦ‬
‫ﻣﻦﺧﻼﻟﻬﺎ ﻋﺮﺽ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺘﻮﻣﺎﻭﻳﺔ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﺩﻭﻥ ﺃﻱ ﺍﻋﺘﺒﺎﺭ ﺣﻘﻴﻘﻲ ﻟﻠﻔﻠﺴﻔﺔ ﺍﻟﺘﻮﻣﺎﻭﻳﺔ‪.‬‬
‫ﺃﺭﺳﻄﻮ‪.‬ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﻲ ﻧﻔﺲ ﻣﻘﻄﻊ ﺍﻹﺧﻼء )ﺹ ‪ 1‬ﻣﻦﺇﺭﺳﺘﺮ ﺗﻴﻞ ﻝﺃﺭﺳﻄﻮ ‪Geistes‬‬
‫‪ (Lehre vom Ursprung des Menschlichen‬ﻳﻌﺒﺮ ﻋﻦ ﺍﻋﺘﻘﺎﺩﻩ ﺍﻟﺤﻘﻴﻘﻲ ﺑﺄﻥ ﺍﻷﻛﻮﻳﻨﻲ ﻛﺎﻥ‬
‫ﻋﺎﻟﻤﺎًﺃﺭﺳﻄﻴﺎً ﺃﻛﺜﺮ ﻣﻼءﻣﺔ ﻭﺃﻛﺜﺮ ﺷﻤﻮﻻ ًﺇﻟﻰ ﺣﺪ ﻛﺒﻴﺮ ﻭﻳﺘﻤﺘﻊ ﺑﺒﺼﻴﺮﺓ ﺃﻋﻤﻖ ﻣﻦ ﺃﻭﻟﺉﻚ ﺍﻟﺬﻳﻦ‬
‫ﺟﺎءﻭﺍﺑﻌﺪﻩ‪ .‬ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺃﻋﺘﻘﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻘﻄﻊ ﻏﺎﻣﺾ ﻋﻠﻰ ﺍﻷﻗﻞ‪19.‬‬

‫ﺻﻮﺭﺓﺃﻛﺒﺮ‬

‫ﻭﻓﻲﻣﺪﺍﻭﻻﺗﻪ ﺣﻮﻝ ﺧﻠﻮﺩ ﺍﻟﺮﻭﺡ‪20،‬ﺣﻴﺚ ﻳﺪﺍﻓﻊ ﺑﺸﺪﺓ ﻋﻦ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺠﻮﻫﺮﻱ ﻟﻠﺮﻭﺡ ﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻭﻳﺴﺮﺩ‬
‫ﻛﺎﺯﻳﻤﻴﺮﺯﺗﻔﺎﺭﺩﻭﻓﺴﻜﻲ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﺿﺪﻫﺎ‪ ،‬ﺃﻱ ﻟﺼﺎﻟﺢ ﻧﻈﺮﻳﺔ ﺍﻟﺤﺰﻣﺔ‪ .‬ﻭﺍﻟﻤﺜﻴﺮ ﻟﻠﺪﻫﺸﺔ‬
‫ﺃﻥﺑﺮﻳﻨﺘﺎﻧﻮ ﻟﻴﺲ ﻛﺬﻟﻚ‬

‫‪17‬ﻭﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺷﺮﺡ ﻟﻜﻠﻤﺔ "ﺯﻣﻨﻲ" ﺍﻧﻈﺮ ﺍﻟﺤﺎﺷﻴﺔ ﻓﻲ ﺍﻷﺳﻔﻞﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺨﻠﻖﻓﻮﻕ‪.‬‬

‫‪18‬ﺇﻳﻪ ﺟﻲ ﺑﻴﺮﺟﺲ‪,‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،.‬ﺹ‪.85 .‬‬
‫ﻭﻣﻦﺍﻟﺠﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺑﻮﺭﺟﻴﺲ ﻟﻢ ﻳﺸﺮ ﺇﻟﻰ ﺍﻟﺠﺰء ﺍﻟﺬﻱ ﺃﺗﻌﺎﻣﻞ ﻣﻌﻪ ﻫﻨﺎ‪.‬‬ ‫‪19‬‬

‫ﻙ‪.‬ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ‪،‬ﻓﻴﻠﻮﺯﻭﻓﻴﺎ ‪ współczesna‬ﺃﻭ ‪]nieśmiertelności duszy‬ﻓﻲ‪ ،Przełom" 1895" [:‬ﺍﻟﻤﺠﻠﺪ‪ ،1 .‬ﻻ‪.‬‬ ‫‪20‬‬

‫‪،14‬ﺹ ‪ 438-427‬ﺃﻭﺭﺍﺯﻣﻴﺘﺎﻓﻴﺰﻳﻜﺎ ﺩﻭﺯﻱ]ﻓﻲ‪ ،Przełom" 1985" [:‬ﺍﻟﻤﺠﻠﺪ‪ ،1 .‬ﻻ‪ ،15 .‬ﺹ ‪] 480-467‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﺒﻮﻟﻨﺪﻳﺔ[‪.‬‬
‫ﻫﺎﺗﺎﻥﺍﻟﻮﺭﻗﺘﺎﻥ ﺗﺸﻜﻼﻥ ﻭﺣﺪﺓ‪ ،‬ﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺘﻌﺒﻴﺮ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﺠﺐ ﻗﺮﺍءﺗﻬﻤﺎ ﻣﻌﺎً‪.‬‬
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‫ﻣﻦﺑﻴﻨﻬﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ ﺩﺭﺍﻳﺔ ﺑﻬﺎ ﻓﻘﻂﺑﻴﺲﺑﻞ ﺗﺸﺎﺭﻙ ﺃﻳﻀﺎً ﻓﻲ‬
‫ﺗﻄﻮﻳﺮﺃﻓﻜﺎﺭﻫﺎ‪21،‬ﻭﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺑﻤﺜﺎﺑﺔ ﺩﻟﻴﻞ ﺇﺿﺎﻓﻲ )ﺇﻟﻰ ﺟﺎﻧﺐ ﺭﺃﻱ ﺳﻴﻤﻮﻧﺰ ﺣﻮﻝﺑﻴﺲ‬
‫ﻭﺍﻟﺪﺍﻓﻊﻭﺭﺍء ﺫﻟﻚ( ﺃﻥ ﺍﻟﺠﺰء ﺍﻷﺭﺳﻄﻲ ﻛﺎﻥ ﺃﻛﺜﺮ ﺃﻫﻤﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﺮﻳﻨﺘﺎﻧﻮ‪ ،‬ﻭﻛﺎﻥ ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ ‪-‬‬
‫ﺑﺎﻋﺘﺒﺎﺭﻩﺗﺎﺑﻌﺎً ﻣﺨﻠﺼﺎً ﻟﻪ ‪ -‬ﻳﻌﺮﻑ ﺫﻟﻚ‪ .‬ﺍﻋﺘﻘﺎﺩﻱ ﺍﻟﺸﺨﺼﻲ ﻫﻮ ﻧﻔﺴﻪ‪ .‬ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﺳﻴﻜﻮﻥ ﻣﻦ ﻏﻴﺮ‬
‫ﺍﻟﻌﺪﻝ‪،‬ﻭﻳﻔﺘﻘﺮ ﺇﻟﻰ ﺃﻱ ﻣﻌﻨﻰ ﻭﻣﺒﺮﺭ ﺃﻋﻤﻖ‪ ،‬ﺃﻥ ﻧﺘﺠﺎﻫﻞ ﺑﺒﺴﺎﻃﺔ ﺇﻧﺠﺎﺯ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺍﻷﻛﺜﺮ ﺷﻬﺮﺓ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻩﻣﺠﺮﺩ ﻧﺰﻭﺓ‪ ،‬ﺃﻭ ﺗﻐﻴﻴﺮ ﻣﻔﺎﺟﺊ ﻓﻲ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ‪ .‬ﺑﺎﻟﺘﺄﻛﻴﺪ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺖ ﻫﻨﺎﻙ‬
‫ﺃﺟﻨﺪﺓﺧﻔﻴﺔ ﻭﺭﺍء ﺫﻟﻚ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻰ ﻟﻪ ﺃﻥ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﻭﺟﻬﺘﻲ ﻧﻈﺮ ﻣﺨﺘﻠﻔﺘﻴﻦ‬
‫ﻟﻠﻌﺎﻟﻢ‪.‬‬

‫ﺍﻟﺪﻳﻦﻣﻘﺎﺑﻞ ﺣﻴﺎﺩ ﺍﻟﻌﻠﻢ‬

‫ﺍﻗﺘﺮﺡﻛﺎﺯﻳﻤﻴﺮﺯ ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻰ ﻋﻜﺲ ﻣﻌﻠﻤﻪ ﻣﻬﺘﻤﺎً ﺑﺎﻟﻔﻠﺴﻔﺔ ﺍﻟﻔﻮﻗﻴﺔ‪ ،‬ﺣﻼ ًﻟﻤﺜﻞ‬
‫ﻫﺬﻩﺍﻟﻤﺸﻜﻼﺕ‪ ،‬ﻭﻫﻮ ﺣﻜﻢ ﺍﻟﻌﻠﻢ ﻣﻘﺎﺑﻞ ﺣﻴﺎﺩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ‪ .‬ﻭﻳﻤﻜﻦ ﺍﻟﺘﻌﺒﻴﺮ ﻋﻦ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺤﻮ‬
‫ﺍﻟﺘﺎﻟﻲ‪:‬ﺇﻥ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﺎ ﺃﻭ ﺗﻠﻚ ﻫﻮ ﻣﺴﺄﻟﺔ ﺇﻳﻤﺎﻥ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﺮﻓﺔ‪ .‬ﻳﺠﺐ ﺃﻥ ﻳﺘﻢ‬
‫ﺗﻘﺴﻴﻢﺍﻟﺪﻳﻦ‪/‬ﺍﻟﻨﻈﺮﺓ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺑﺸﻜﻞ ﺻﺎﺭﻡ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻟﻔﺮﺿﻴﺔ ﻭﺭﺍء ﺫﻟﻚ ﻫﻲ ﺍﻵﺗﻲ‪:‬‬
‫ﺍﻟﻔﻠﺴﻔﺔﺍﻟﺘﻲ ﺗﻤﺎﺭﺱ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ ﻏﻴﺮ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﺒﺮﻳﺮ ﺍﺩﻋﺎءﺍﺗﻬﺎ ﻭﺃﻃﺮﻭﺣﺎﺗﻬﺎ‪ .‬ﻭﻫﺬﺍ‬
‫ﺍﻻﻓﺘﻘﺎﺭﺇﻟﻰ ﺍﻟﺘﺒﺮﻳﺮ ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﺭﻭﺡ ﺍﻟﻌﻠﻢ‪22.‬‬

‫ﻛﺎﻥﻣﻦ ﺍﻟﻤﻔﺘﺮﺽ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺑﺪﻳﻬﻴﺔ ﻓﻲ ﻣﺪﺭﺳﺔ ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ‪ ،‬ﻭﻗﺪ ﻧﺠﺤﺖ ﻓﻲ ﻣﻌﻈﻢ‬
‫ﺍﻟﺤﺎﻻﺕ‪.‬ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺨﻠﻂ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺍﻟﻌﻠﻢ ﻭﻏﻴﺮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻗﺪﻣﺘﻪ ﺣﻠﻘﺔ ﻓﻴﻴﻨﺎ ﻓﻲ‬
‫ﺫﻟﻚﺍﻟﻮﻗﺖ )ﻏﺎﻟﺒﺎً ﻣﺎ ﺗﺘﻢ ﺍﻟﻤﻘﺎﺭﻧﺔ ﺑﻴﻦ ﻣﺪﺭﺳﺔ ﻟﻔﻮﻑ ﻭﺍﺭﺳﻮ ﻭﺩﺍﺉﺮﺓ ﻓﻴﻴﻨﺎ‪ ،‬ﻭﻫﻨﺎﻙ ﺑﻌﺾ‬
‫ﺍﻷﺳﺒﺎﺏﺍﻟﻮﺟﻴﻬﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻫﺬﺍ ﺍﻟﺴﺒﺐ(‪ .‬ﺑﺎﻟﻨﺴﺒﺔ ﻷﻋﻀﺎء ﺣﻠﻘﺔ ﻓﻴﻴﻨﺎ‪ ،‬ﻛﺎﻥ ﺍﻟﻌﻠﻢ ﺃﺩﺍﺓ‬
‫ﻟﻬﺰﻳﻤﺔﻛﻞ ﺍﻟﻤﻴﺘﺎﻓﻴﺰﻳﻘﺎ ﺃﻭ – ﻓﻲ ﺃﻓﻀﻞ ﺍﻟﺴﻴﻨﺎﺭﻳﻮﻫﺎﺕ – ﺭﺑﻄﻬﺎ ﺑﺎﻟﺸﻌﺮ‪ .‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻤﺪﺭﺳﺔ ﻟﻔﻮﻑ‪-‬‬
‫ﻭﺍﺭﺳﻮ‪،‬ﻛﺎﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﻖ ﺑﺎﻻﻋﺘﺮﺍﻑ ﺑﻤﺎ ﻫﻮ ﻋﻠﻤﻲ ﻭﺑﺎﻟﺘﺎﻟﻲ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺟﺰءﺍً ﻣﻦ "ﺍﻟﺒﺮﻧﺎﻣﺞ‬
‫ﺍﻟﺮﺳﻤﻲ" ﻟﻠﻤﺪﺭﺳﺔ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺧﺎﺹ )ﻭﻣﻦ ﺍﻟﻤﺤﺘﻢ ﺃﻥ ﻳﺒﻘﻰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ( ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﻱ ﻣﺒﺮﺭ‬
‫ﻧﻮﻋﻲ‪.‬‬

‫ﻳﺠﺐﻋﻠﻰ ﺍﻟﻤﺮء ﺃﻥ ﻳﺮﻯ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﻫﺰﻳﻤﺔ ﺍﻟﺪﻳﻦ ﻭﺇﺩﺭﺍﺝ ﻣﺤﺎﺭﺑﺔ ﺍﻟﺪﻳﻦ ﻓﻲ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻤﺮء‬
‫ﻭﺑﺒﺴﺎﻃﺔﻋﺪﻡ ﺇﺩﺭﺍﺝ ﺍﻟﺪﻳﻦ ﻓﻲ ﻧﻄﺎﻕ ﺍﻟﻤﺪﺍﻭﻻﺕ ﻷﺳﺒﺎﺏ ﻣﺎ ﻭﺭﺍء ﻓﻠﺴﻔﻴﺔ‪.‬‬

‫ﻭﻣﻬﻤﺎﺑﺪﺕ ﻗﺎﻋﺪﺓ ﺍﻟﺤﻴﺎﺩ ﻫﺬﻩ ﺟﻴﺪﺓ ﻭﻣﻔﻴﺪﺓ‪ ،‬ﻓﺈﻥ ﺣﺘﻰ ﺗﻔﺎﺭﺩﻭﺳﻜﻲ ﻧﻔﺴﻪ ﻟﻢ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﺍﻻﻟﺘﺰﺍﻡﺑﻬﺎ ﻃﻮﺍﻝ ﺍﻟﻮﻗﺖ‪ .‬ﻭﺭﻏﻢ ﺫﻟﻚ ﺣﺎﻭﻝ‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺑﺮﻧﺘﺎﻧﻮ‪ ،‬ﻓﻲ ﺍﻟﻤﻘﺎﺑﻞ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻣﻨﺸﻐﻼ ًﺑﻬﺬﺍ‬
‫ﺍﻟﻤﻮﺿﻮﻉ‪.‬ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻮﻝ ﺇﻧﻪ ﻻ ﻳﺒﺎﻟﻲ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻩ ﺃﻱ ﺗﻌﺎﺭﺽ‪ .‬ﻓﻲ ﻭﺭﻗﺘﻪ‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻛﻤﻔﻜﺮ ﺩﻳﻨﻲ‪ ،‬ﻭﺍﻟﺘﻲ ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ ﺃﻋﻼﻩ‪ ،‬ﻳﻘﺘﺒﺲ ‪ AJ Burgess‬ﻛﻠﻤﺎﺕ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺍﻟﺸﻬﻴﺮﺓ‬
‫ﺟﺪﺍً‪،‬ﻭﺍﻟﺘﻲ ﻗﺮﺭﺕ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻛﺠﻤﻠﺔ ﻧﻬﺎﺉﻴﺔ ﻫﻨﺎ‪:‬‬

‫ﻓﻲﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺍﻟﺸﺎﺏ ﺍﻟﻼﺃﺩﺭﻱ‪ ،‬ﺍﺳﺘﺸﻬﺪ ﺑﺮﻳﻨﺘﺎﻧﻮ ﺫﺍﺕ ﻣﺮﺓ‪ ،‬ﺑﺎﺳﺘﺤﺴﺎﻥ‪ ،‬ﺍﻟﻘﻮﻝ ﺍﻟﺸﻬﻴﺮ ﻟﻔﺮﺍﻧﺴﻴﺲ ﺑﻴﻜﻮﻥ‪:‬‬
‫»ﺻﺤﻴﺢﺃﻥ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺔ ﻳﺪﻓﻊ ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻹﻟﺤﺎﺩ؛ ﻭﻟﻜﻦ ﺍﻟﻌﻤﻖ ﻓﻲ ﻓﺎﻱ‬

‫‪21‬ﻓﻲ ﻋﺎﻡ ‪ ،1894‬ﻃﻮﺭ ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲ ﺃﻓﻜﺎﺭ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻭﻭﺿﺤﻬﺎ ﻭﺍﺳﺘﻜﻤﻠﻬﺎﺑﻴﺲﻓﻲ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺸﻬﻴﺮﺓ ﻭ‬
‫‪Habilitiesschrift‬ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ‪:‬ﺣﻮﻝ ﻣﺤﺘﻮﻯ ﻭﻣﻮﺿﻮﻉ ﺍﻟﻌﺮﻭﺽ ﺍﻟﺘﻘﺪﻳﻤﻴﺔ‬
‫‪-‬ﺗﺤﻘﻴﻖ ﻧﻔﺴﻲ)‪ .(1894‬ﻟﻘﺪ ﺃﺛﺮﻯ ﺑﺮﻳﻨﺘﺎﻧﻮﺍﻟﻔﻌﻞ‪-‬ﺍﻟﻜﺎﺉﻦﺍﻟﺘﻤﻴﻴﺰ ﻣﻊﻣﺤﺘﻮﻯ ﺍﻟﻜﺎﺉﻦﺍﻣﺘﻴﺎﺯ‪.‬‬

‫‪22‬ﺍﻧﻈﺮ ﺃﻳﻀﺎً ﺝ‪ .‬ﻭﻭﻟﻴﻨﺴﻜﻲ‪،‬ﺍﻟﻤﻨﻄﻖ ﻭﺍﻟﻔﻠﺴﻔﺔ ﻓﻲ ﻣﺪﺭﺳﺔ ﻟﻔﻮﻑ‪-‬ﻭﺍﺭﺳﻮﺩﻭﺭﺩﺭﻳﺨﺖ‪/‬ﻟﻨﺪﻥ ‪.1989‬‬

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‫ﻓﺎﻟﻔﻠﺴﻔﺔﺗﺪﻓﻊ ﻋﻘﻞ ﺍﻟﺮﺟﺎﻝ ﺇﻟﻰ ﺍﻟﺪﻳﻦ‪ .‬ﺭﺑﻤﺎ ﻛﺎﻥ ﺑﺮﻳﻨﺘﺎﻧﻮ ﻧﻔﺴﻪ ﻗﺪ ﻃﺮﺡ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ :‬ﺍﻟﻔﻠﺴﻔﺔ‬
‫ﺍﻟﺴﻴﺉﺔ‪،‬ﻭﺧﺎﺻﺔ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻤﺜﺎﻟﻴﺔ ﺍﻟﺴﻴﺉﺔ‪ ،‬ﺗﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻰ ﺍﻹﻟﺤﺎﺩ‪ ،‬ﻟﻜﻦ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺼﺎﺭﻣﺔ‬
‫ﺳﺘﻌﻴﺪﻩ‪23.‬‬

‫ﻣﺮﺍﺟﻊ‬
‫ﺃﺭﺳﻄﻮ‪،‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﻜﺎﻣﻠﺔ ﻷﺭﺳﻄﻮ‪ :‬ﺗﺮﺟﻤﺔ ﺃﻛﺴﻔﻮﺭﺩ ﺍﻟﻤﻨﻘﺤﺔ‪ ،‬ﺟﻮﻧﺎﺛﺎﻥ ﺑﺎﺭﻧﺰ )ﻣﺤﺮﺭ(‪،‬‬
‫‪2‬ﻣﺠﻠﺪﺍﺕ‪ ،‬ﺑﺮﻳﻨﺴﺘﻮﻥ ‪.1984‬‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻑ‪.‬ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺗﺠﺮﻳﺒﻴﺔﺍﻟﻌﺎﺑﺮﺓ‪ .‬ﺇﻳﻪ ﺳﻲ ﺭﺍﻧﻜﻮﺭﻳﻠﻮ‪ ،‬ﺩﻱ ﺑﻲ ﺗﻴﺮﻳﻞ‪،‬‬
‫ﻣﺎﻛﺎﻟﻴﺴﺘﺮ‪،‬ﻟﻨﺪﻥ‪ ،‬ﻧﻴﻮﻳﻮﺭﻙ ‪ .1995‬ﻣﻊ ﻣﻘﺪﻣﺔ ﻛﺘﺒﻬﺎ ﺏ‪ .‬ﺳﻴﻤﻮﻧﺰ‪.‬‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻑ‪.‬ﺃﺭﺳﻄﻮ ﻭﺭﺅﻳﺘﻪ ﻟﻠﻌﺎﻟﻢﻻﻳﺒﺰﻳﻎ ‪.1911‬‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻑ‪.‬ﺃﺭﺳﻄﻮ ﻭﺭﺅﻳﺘﻪ ﻟﻠﻌﺎﻟﻢ‪ .‬ﻣﻊ ‪,einer Einleitung von Roderick Chisholm‬‬
‫ﻫﺎﻣﺒﻮﺭﻍ‪.1977‬‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻑ‪.‬ﻋﻦ ﻭﺟﻮﺩ ﺍﻟﻠﻪﺍﻟﻌﺎﺑﺮﺓ‪ .‬ﺳﻮﺯﺍﻥ ﻛﺮﺍﻧﺘﺰ‪ ،‬ﺩﻭﺭﺩﺭﻳﺨﺖ ‪.1987‬‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻑ‪.‬ﻋﻠﻢ ﻧﻔﺲ ﺃﺭﺳﻄﻮ‪ ،‬ﻳﺴﺘﻜﺸﻒ ﻛﺘﺎﺑﻨﺎ ﻋﻦ ﺍﻟﺸﻌﺮﺍء‪ ،‬ﻣﺎﻳﻨﺰ‬
‫‪.1867‬‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻑ‪.‬ﺃﻭﺑﺮ ﺃﺭﺳﻄﻮ‪ ،‬ﺭﻭﻟﻒ ﺟﻮﺭﺝ )ﻣﺤﺮﺭ(‪ ،‬ﻫﺎﻣﺒﻮﺭﻍ ‪.1986‬‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻑ‪.‬ﺃﺭﺳﻄﻮ ‪ ،Lehre vom Ursprung des Menschlichen Geistes‬ﻻﻳﺒﺰﻳﻎ ‪.1911‬‬
‫ﺑﺮﻳﻨﺘﺎﻧﻮﻑ‪،.‬ﺃﺭﺳﻄﻮﺗﻴﻞ ﻭﺃﻧﺎ ﺳﻔﻴﺎﺗﻮﺑﻮﺟﻼﺩﺍﻟﻌﺎﺑﺮﺓ‪ .‬ﺇﺱ ﻛﺎﻣﻴﻨﺴﻜﺎ‪ ،‬ﻛﺮﺍﻛﻮﻑ ‪.2012‬‬
‫ﺑﻴﺮﺟﺲﺇﻳﻪ ﺟﻴﻪ‪,‬ﺑﺮﻳﻨﺘﺎﻧﻮ ﻛﻔﻴﻠﺴﻮﻑ ﻟﻠﺪﻳﻦ"ﺍﻟﻤﺠﻠﺔ ﺍﻟﺪﻭﻟﻴﺔ ﻟﻔﻠﺴﻔﺔ ﺇﻋﺎﺩﺓ‬
‫ﻟﻴﻐﻴﻮﻥ” ‪ ،1974‬ﺭﻗﻢ ‪ ،2‬ﺍﻟﺼﻔﺤﺎﺕ ﻣﻦ ‪ 79‬ﺇﻟﻰ ‪.90‬‬
‫ﻛﺎﻣﻴﻨﺴﻜﺎﺱ‪،.‬ﺍﻟﻨﺸﺎﻁ ﺍﻟﻤﺰﻋﻮﻡ ﻟﻠﻔﻜﺮ ﺍﻟﻨﺸﻂ – ﻣﻄﺎﺭﺩﺓ ﺟﺎﻣﺤﺔ ﺃﻡ ﻟﻐﺰ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‬
‫ﺗﻢﺣﻠﻬﺎ؟‪.‬ﺍﻟﻤﺠﻠﺪ‪ .‬ﻟﻴﻒ‪ ،‬ﺹ ‪، "Zagadnienia filozoficzne w nauce" 2014، 126 – 79‬‬
‫ﻛﺎﻣﻴﻨﺴﻜﺎﺱ‪،.‬ﺗﺘﻤﻴﺰ ﺟﻮﺍﻧﺐ ‪ Wybrane‬ﺑﺎﻟﺨﺒﺮﺓ ﻭﺍﻟﺘﻄﻮﺭ ﻓﻲ ﺍﺳﺘﺨﺪﺍﻡ ﻓﺮﻧﺴﺎ‬
‫ﺑﺮﻳﻨﺘﺎﻧﺎﻭﻣﺎﺭﺗﻴﻨﺎ ﻫﺎﻳﺪﺟﻴﺮﺍ‪“ ،‬ﺣﺠﺔ‪ :‬ﻣﺠﻠﺔ ﻓﻠﺴﻔﻴﺔ ﻧﺼﻒ ﺳﻨﻮﻳﺔ” ‪ ،2013‬ﺭﻗﻢ‪ ،(3) 2 .‬ﺹ ‪.271-253‬‬

‫ﻛﺎﻣﻴﻨﺴﻜﺎﺱ‪،.‬ﻣﺎﺫﺍ ﻳﻤﻜﻦ ﺃﻥ ﻳﻨﻤﻮ ﻣﻦ ﺍﻟﺒﺬﺭﺓ ﺍﻹﻟﻬﻴﺔ؟ ﺃﻟﻮﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺤﺴﺐ‬

‫ﺃﺭﺳﻄﻮ‪.‬ﺍﻟﻤﺠﻠﺪ‪ ،(3) 45 .‬ﺹ ‪، “Studia Religiologica” 2012، 182-173‬‬
‫ﻛﺎﻣﻴﻨﺴﻜﺎﺱ‪،.‬ﻧﻴﺰﻧﺎﻥ ﻳﺤﺠﺐ ﻓﺮﺍﻧﺰﺍ ﺑﺮﻳﻨﺘﺎﻧﻮ]ﻓﻲ‪[:‬ﺃﺭﺳﻄﻮﺗﻴﻠﻴﺲ ﻭ ﺟﻴﻐﻮ ﺳﻔﻴﺎﺗﻮﺑﻮﺟﻠﻴﺪ‪,‬‬
‫ﻋﺒﺮ‪.‬ﺇﺱ ﻛﺎﻣﻴﻨﺴﻜﺎ‪ ،‬ﻛﺮﺍﻛﻮﻑ ‪.2012‬‬
‫ﻛﺎﻣﻴﻨﺴﻜﺎﺱ‪،.‬ﺃﺭﺳﻄﻮ ﻭ ‪jego światopogląd‬؟‪" ,‬ﺯﻳﺰﻳﺘﻲ ﻧﺎﻭﻛﻮﻱ ﺗﻮﺍﺭﺯﻳﺴﺘﻮﺍ ﺩﻛﺘﻮﺭﺍﻧﺘﻮﻑ ﻳﻮ ﺟﻴﻪ"‬
‫‪،2012‬ﻻ‪ ،(2) 5 .‬ﺹ ‪.31-11‬‬
‫ﻛﺎﻣﻴﻨﺴﻜﺎﺱ‪،.‬ﺗﺰﻭﺝ ﺃﺭﺳﻄﻮﺗﻴﺲ ﻣﻦ ﻓﺮﺍﻧﺰﺍ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ .‬ﺗﻔﺴﻴﺮ ‪ / Dyskusyjna‬ﺍﻟﺘﻌﻠﻴﻖ ‪do‬‬
‫‪sine Weltanschauung‬ﻭ ‪.przekładu fragmentu dzieła F. Brentany Aristoteles‬ﺍﻟﻤﺠﻠﺪ‪ .‬ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﺜﻼﺛﻮﻥ‪،‬‬
‫ﻻ‪ ،1.‬ﺹ ‪، "Kwartalnik Filozoficzny" 2010، 153-145‬‬
‫ﺳﻤﻴﺚﺏ‪،.‬ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻨﻤﺴﺎﻭﻳﺔ‪ .‬ﺗﺮﺍﺙ ﻓﺮﺍﻧﺰ ﺑﺮﻳﻨﺘﺎﻧﻮ‪ ،‬ﺷﻴﻜﺎﻏﻮ ‪.1995‬‬
‫ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲﻙ‪.‬ﻓﻴﻠﻮﺯﻭﻓﻴﺎ ‪ współczesna‬ﺃﻭ ‪" ،nieśmiertelności duszy‬ﺑﺮﺯﻳﻠﻮﻡ" ‪ ،1985‬ﺍﻟﻤﺠﻠﺪ‪ ،1 .‬ﻻ‪,14 .‬‬
‫ﺹ‪.438-427‬‬
‫ﺗﻮﺍﺭﺩﻭﻓﺴﻜﻲﻙ‪.‬ﻣﻴﺘﺎﻓﻴﺰﻳﻜﺎ ﺩﻭﺯﻱ‪" ،‬ﺑﺮﺯﻳﻠﻮﻡ" ‪ ،1985‬ﺍﻟﻤﺠﻠﺪ‪ ،1 .‬ﻻ‪ ،15 .‬ﺹ ‪ .480-467‬ﻭﻭﻟﻴﻨﺴﻜﻲ ﺝ‪،.‬‬
‫ﺍﻟﻔﻠﺴﻔﺔﻭﺍﻟﻤﻨﻄﻖ ﻓﻲ ﻣﺪﺭﺳﺔ ﻟﻔﻮﻑ‪-‬ﻭﺍﺭﺳﻮﺩﻭﺭﺩﺭﻳﺨﺖ – ﻟﻨﺪﻥ ‪.1989‬‬

‫‪23‬ﺇﻳﻪ ﺟﻲ ﺑﻴﺮﺟﺲ‪,‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،.‬ﺹ‪.87 .‬‬