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‫ﻧﻤﺎﺫﺝ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻣﺘﺤﺎﻥ ﺍﻟﺒﻜﺎﻟﻮﺭﻳﺎ ﻓﻲ ﻣﺎﺩﺓ ﺍﻟﻔﻠﺴﻔﺔ‬
‫***‬
‫ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﺸﻌﺐ ‪:‬‬
‫‪ .1‬ﺷﻌﺒﺔ ﺁﺩﺍﺏ ﻭﻓﻠﺴﻔﺔ‬
‫‪ .2‬ﺷﻌﺒﺔ ﻟﻐﺎﺕ ﺃﺟﻨﺒﻴﺔ‬

‫‪ .3‬ﺍﻟﺸﻌﺐ ‪ :‬ﻋﻠﻮﻡ ﲡﺮﻳﺒﻴﺔ – ﺭﻳﺎﺿﻴﺎﺕ ‪ -‬ﺗﻘﲏ ﺭﻳﺎﺿﻴﺎﺕ – ﺗﺴﻴﲑ ﻭﺍﻗﺘﺼﺎﺩ‬
‫***‬
‫ﺃﻭﻻ ‪ :‬ﻃﺒﻴﻌﺔ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻻﻣﺘﺤﺎﻥ‬
‫ﺇﻥ ﺗﻘﻮﱘ ﺍﳌﻤﺘﺤﻦ ﰲ ﻣﺎﺩﺓ ﺍﻟﻔﻠﺴﻔﺔ ﻳﺘﻤﺎﺷﻰ ﻭﺍﳌﻘﺎﺭﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻔﺎﺀﺍﺕ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻳﻬﺘﻢ ﺑﺎﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﻠﻴﺎ ﺍﻟﱵ ﳛﻘﻘﻬﺎ‬
‫ﻫﺬﺍ ﺍﳌﻤﺘﺤﻦ ﰲ ﺃﺛﻨﺎﺀ ﺇﳒﺎﺯﺍﺗﻪ ‪ .‬ﻭﻫﻮ ﻳﺪﻧﻮ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﻳﺘﱪﺃ ﺃﻛﺜﺮ ﻣﻦ ﻬﺗﻤﺔ ﺍﻹﺟﺤﺎﻑ ﺑﻘﺪﺭ ﻣﺎ ﻳﻮﻓﺮ ﻟﻪ ﺍﻟﺸﺮﻭﻁ‬
‫ﺍﻷﺭﺑﻌﺔ ﺍﻵﺗﻴﺔ ‪:‬‬
‫‪ -1‬ﻣﻨﺤﻪ ﺣﺮﻳﺔ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻳﺮﻏﺐ ﻓﻴﻪ ﻭﻳﻠﺘﻤﺲ ﻓﻴﻪ ﻣﻮﺍﻃﻦ ﺍﻻﻫﺘﻤﺎﻡ ﻭﻣﺼﺪﺭ ﺍﻟﺜﺮﺍﺀ ﺍﻟﻔﻜﺮﻱ ؛‬
‫‪ -2‬ﺟﻌﻠﻪ ﻣﺴﺆﻭﻻ ﻋﻦ ﻃﺮﻳﻘﺔ ﲢﻠﻴﻠﻪ ﻭﻋﻦ ﻣﻮﺍﻗﻔﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻓﻀﻼ ﻋﻦ ﺗﺒﻌﺎﺕ ﻣﺼﲑ ﺍﺧﺘﻴﺎﺭﻩ ؛‬
‫‪ -3‬ﻭﺿﻌﻪ ﺃﻣﺎﻡ ﺃﺻﻨﺎﻑ ﻣﻦ ﻣﻮﺿﻮﻋﺎﺕ ﲣﺘﻠﻒ ﰲ ﻃﺮﻭﺣﺎﻬﺗﺎ ﻭﻣﻬﻴﺄﺓ ﻻﺳﺘﻴﻌﺎﺏ ﺃﻫﻢ ﺍﻧﺸﻐﺎﻻﺗﻪ ﺍﳌﺘﻨﻮﻋﺔ ؛‬
‫‪ -4‬ﺩﻋﻮﺗﻪ ﻭﲢﻔﻴﺰﻩ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﳌﻮﺍﻗﻊ )ﺍﳉﺰﺁﻥ ‪ :‬ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﶈﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ( 1‬ﺍﻟﱵ ﺗﺴﺘﻮﺟﺐ ﻣﻨﻪ ﺑﺬﻝ ﺍﳌﺰﻳﺪ‬
‫ﻣﻦ ﺍﳉﻬﺪ ﻟﺒﻠﻮﻍ ﺍﻹﺑﺪﺍﻉ ﻋﻦ ﻃﺮﻳﻖ ﺇﺩﻣﺎﺝ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺍﻟﻌﻠﻴﺎ‪.‬‬
‫ﳜﻴﱠﺮ ﺍﳌﺘﺮﺷﺢ ﻟﻠﺒﺎﻛﺎﻟﻮﺭﻳﺎ‪ ،‬ﺑﲔ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻭﻫﻲ‪:‬‬
‫‪ -1‬ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺴﺆﺍﻝ ﺍﳌﺸﻜﻞ‪ ،‬ﻭﻫﻮ ﺳﺆﺍﻝ ﻧﻈﺮﻱ ﻳﻄﺮﺡ ﻗﻀﻴﺔ ﻓﻠﺴﻔﻴﺔ ﺗﺜﲑ ﺍﻫﺘﻤﺎﻡ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ‪.‬‬

‫‪ -2‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ‪ :‬ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻘﺎﻟﺔ ﺗﺘﻀﻤﻦ ﻭﺿﻌﻴﺔ ﻣﺸﻜﻠﺔ ﺣﺴﻴﺔ ‪ ،‬ﺗﻄﺮﺡ ﻭﺿﻌﺎ ﳏﺮﺟﺎ ‪ ،‬ﻳﻘﺤﻢ ﻓﻴﻬﺎ ﺍﳌﺘﺮﺷﺢ‬

‫ﺇﻗﺤﺎﻣﺎ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺸﻌﻮﺭ ﺑﺄﻬﻧﺎ ﻭﺿﻌﻴﺘﻪ ﺍﻟﺸﺨﺼﻴﺔ ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﻨﻪ ﺣﻠﻬﺎ ﺑﺄﻓﻜﺎﺭﻩ ﻭﻣﻌﺘﻘﺪﺍﺗﻪ ‪ ،‬ﺩﻭﻥ ﺍﻟﻮﻗﻮﻉ ﰲ ﺗﻨﺎﺯﻉ ‪.‬‬

‫‪ -3‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻨﺺ ﺍﳌﺸﻜﻞ ‪ ،‬ﻭﻫﻮ ﻣﻘﺎﻝ ﻓﻠﺴﻔﻲ ﳚﻴﺐ ﻓﻴﻪ ﺍﳌﺆﻟﻒ ﻋﻦ ﺳﺆﺍﻝ ﻣﺸﻜﻞ‪ ،‬ﻓﻴﻀﻊ ﺃﻣﺎﻣﻨﺎ ﺃﻃﺮﻭﺣﺔ‬

‫ﺟﺎﻫﺰﺓ‪ ،‬ﺍﳌﻄﻠﻮﺏ ﻫﻮ ﻓﻬﻤﻬﺎ ﻭﺿﺒﻂ ﻋﻼﻗﺘﻬﺎ ﺑﺎﳌﺸﻜﻠﺔ ﻭﺗﻘﻮﳝﻬﺎ ﻭﺍﳋﺮﻭﺝ ﲟﻮﻗﻒ ﻣﻨﻬﺎ‪ .‬ﻭﻳﺸﻔﻊ ﺑﺎﻟﺴﺆﺍﻝ ﺍﻵﰐ‪:‬‬
‫" ﺃﻛﺘﺐ ﻣﻘﺎﻟﺔ ﻓﻠﺴﻔﻴﺔ ﺗﻌﺎﰿ ﻓﻴﻬﺎ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ " ‪.‬‬
‫‪ -1‬ﻭﳝﺜﻞ ﻫﺬﺍﻥ ﺍﳉﺰﺁﻥ ﺃﻛﺜﺮ ﻣﻦ ‪ 3/1‬ﻣﻦ ﺍﻟﻨﻘﻄﺔ ﺍﻹﲨﺎﻟﻴﺔ ﻟﻠﻤﻘﺎﻟﺔ ﻭﺑﺎﻟﺘﺤﺪﻳﺪ‪ ،‬ﻓﺈﻬﻧﻤﺎ ﳝﺜﻼﻥ ﻣﻨﻬﺎ ‪ ) %40‬ﺃﻱ ‪. ( 5/2‬‬

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‫ﺛﺎﻧﻴﺎ ‪ :‬ﺳﻠﻢ ﺗﻘﻮﻳﻢ ﻛﻔﺎﺀﺍﺕ ﺍﻟﻤﻘﺎﻟﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ‬
‫ﺍﶈﻄﺎﺕ‬
‫ﻃﺮﺡ ﺍﻹﺷﻜﺎﻟﻴﺔ‬
‫ﳏﺎﻭﻟﺔ ﺣﻞ‬
‫ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‬
‫‪2‬‬

‫ﺗﻘﺪﱘ ﺍﳌﺸﻜﻠﺔ‬
‫ﺍﳉﺰﺀ‬
‫ﺍﻷﻭﻝ‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬
‫ﺍﳉﺰﺀ‬
‫ﺍﻟﺜﺎﻟﺚ‬

‫ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﲢﻠﻴﻠﻬﺎ‬
‫ﺍﻟﻮﺿﻌﻴﺔ ﺍﻹﺩﻣﺎﺟﻴﺔ‬

‫ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳌﺸﻜﻠﺔ‬

‫ﺍﺠﻤﻟﻤﻮﻉ‬

‫ﺍﻟﺘﻘﺪﻳﺮ ﺷﻜﻼ‬
‫ﻭﻣﻀﻤﻮﻧﺎ‬
‫‪3,5‬‬
‫‪4‬‬
‫‪3.5‬‬
‫‪3,5‬‬

‫ﺗﻘﺪﻳﺮ‬
‫ﺍﻟﻠﻐﺔ‬
‫‪0,5‬‬

‫ﺍﻟﻨﻘﺎﻁ‬
‫‪4‬‬

‫‪0,5‬‬
‫‪8‬‬

‫‪0,5‬‬

‫‪4‬‬

‫‪3,5‬‬

‫‪0,5‬‬

‫‪4‬‬

‫‪18,00‬‬

‫‪2,0‬‬

‫‪20‬‬

‫ﺛﺎﻟﺜﺎ ‪ :‬ﻣﻼﺣﻈﺎﺕ‬
‫ﺍﳌﻘﺼﻮﺩ ﺑـ" ﺍﳌﺸﻜﻠﺔ " ﻫﻨﺎ ‪ ،‬ﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﶈﺮﺟﺔ ﺍﻟﱵ ﻳﺜﲑﻫﺎ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻘﺘﺮﺡ ﺃﻭ ﺍﻟﻌﻘﺒﺎﺕ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳊﺴﻴﺔ ﺍﻟﱵ ﳚﺐ‬
‫ﺍﺟﺘﻴﺎﺯﻫﺎ ﻣﻊ ﺍﻹﻋﻼﻥ ﻋﻦ ﻃﺮﻳﻘﺔ ﻣﻌﺎﳉﺔ ﺍﳌﺸﻜﻠـﺔ ﰲ ﻫﺬﻩ ﺍﶈﻄﺔ ) ﺃﻭ ﰲ ﺑﺪﺍﻳﺔ ﺍﶈﻄﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ( ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺑـ " ﲢﻠﻴﻞ ﺍﳌﺸﻜﻠﺔ" ‪ ،‬ﻋﺮﺽ ﺍﻷﻃﺮﻭﺣﺔ ﺍﳌﻌﻄﺎﺓ ﺃﻭ ﺍﳌﻔﺘﺮﺿﺔ ﲝﻴﺚ ﻳﺘﻢ ﻓﻴﻪ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻟﻔﻜﺮﺓ ﺍﶈﻮﺭﻳﺔ‬
‫ﻟﻸﻃﺮﻭﺣﺔ ﻭﻣﻨﻄﻘﻬﺎ ‪.‬‬
‫ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻻﻧﺪﻣﺎﺝ ﻓﻴﻬﺎ ﻫﻮ ﺍﻟﺪﺧﻮﻝ ﰲ ﻣﻀﻤﻮﻥ ﺍﻷﻃﺮﻭﺣﺔ ﻭﻣﻨﻄﻘﻬﺎ ﻭﺍﻟﺘﻔﺎﻋﻞ ﻣﻌﻬﺎ ﻗﺼﺪ ﺗﻘﻮﳝﻬﺎ ﻭﺗﺜﻤﻴﻨﻬﺎ ﺃﻭ‬
‫ﺍﺳﺘﺜﻤﺎﺭﻫﺎ ﻭﲡﺎﻭﺯﻫﺎ ‪ .‬ﻭﻻﺟﺘﻴﺎﺯ ﻫﺎﺗﻪ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﻤﺜﻠﺔ ﰲ ﺍﳉﺰﺋﲔ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻟﻠﻤﺤﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ،‬ﻳﻬﺘﺪﻱ ﺍﳌﻤﺘﺤَﻦ ﺇﱃ ﺍﺳﺘﺜﻤﺎﺭ‬
‫ﳎﻤﻞ ﻛﻔﺎﺀﺍﺗﻪ ﺍﻟﱵ ﰎ ﲢﻘﻴﻘﻬﺎ ﰲ ﺣﻘﻞ ﺍﻟﺘﻌﻠﻢ ﻭﺧﺎﺻﺔ ﰲ ﻣﺎﺩﺓ ﺍﻟﻔﻠﺴﻔﺔ ـ ﻭﻫﻲ ﻛﻔﺎﺀﺍﺕ ﻗﺎﺑﻠﺔ ﻟﻺﺩﻣﺎﺝ ـ ﻭﺃﺻﺒﺤﺖ ﰲ‬
‫ﺣﻮﺯﺗﻪ ؛ ﻣﻨﻬﺎ ‪ :‬ﺍﻟﺘﻔﻜﲑ ﺍﻟﻨﻘﺪﻱ ‪ ،‬ﻭﺍﻟﺘﻔﻜﲑ ﺍﻟﺘﺮﻛﻴﱯ ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﺍﳌﻮﺍﻗﻒ ﻭﺗﺜﻤﻴﻨﻬﺎ ‪ ،‬ﻭﺭﻭﺡ ﺍﻟﺘﺠﺎﻭﺯ ﻭ ﺍﻹﺑﺪﺍﻉ ‪ .‬ﻭﻫﻲ‬
‫ﻛﻔﺎﺀﺍﺕ ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ ‪.‬‬
‫ﻭﺗﺪﻓﻌﻨﺎ ﺍﳌﻘﺎﺭﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻜﻔﺎﺀﺍﺕ ﺇﱃ ﺍﻟﺘﺮﻛﻴﺰ ﺃﻛﺜﺮ ﻋﻠﻰ ﺍﳉﺰﺃﻳﻦ ‪ :‬ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺣﻴﺚ ﺍﻷﳘﻴﺔ ﻧﻈﺮﺍ ﺇﱃ ﺍﻧﻄﻮﺍﺋﻬﻤﺎ‬
‫ﻋﻠﻰ ﻭﺿﻌﻴﺎﺕ ﲢﻔﺰ ﺍﳌﻤﺘﺤَﻦ ﻋﻠﻰ ﺍﺳﺘﺜﻤﺎﺭ ﻣﺼﺎﺩﺭﻩ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺗﻨﻤﻴﺔ ﻗﺪﺭﺍﺗﻪ ﻗﺼﺪ ﲢﻘﻴﻖ ﻛﻔﺎﺀﺍﺕ ﺇﺩﻣﺎﺟﻴﺔ‪.‬‬

‫‪ -2‬ﻧﻘﻮﻝ ﻃﺮﺡ " ﺍﻹﺷﻜﺎﻟﻴﺔ " ﺃﻭ ﻃﺮﺡ " ﺍﳌﺸﻜﻠﺔ " ﺣﺴﺐ ﻃﺒﻴﻌﺔ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻘﺘﺮﺡ ‪.‬‬

‫‪4‬‬

‫ﺭﺍﺑﻌﺎ ‪ :‬ﻧﻤﺎﺫﺝ ﻣﻦ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ‬
‫ﻋﺎﰿ ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻵﺗﻴﺔ ‪:‬‬

‫ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻷﻭﱃ‬

‫‪ -1‬ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ ‪ :‬ﺍﻟﺴﺆﺍﻝ ﺍﳌﺸﻜﻞ‬

‫ﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻥ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﻘﺎﺋﻠﺔ " ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻄﻠﻖ ﺍﳊﺮﻳﺔ " ‪ ،‬ﺃﻃﺮﻭﺣﺔ ﻓﺎﺳﺪﺓ ‪،‬‬
‫ﻉ ﻋﻨﻬﺎ ﻭﺗﺒﻨﻴﻬﺎ ‪،‬‬
‫ﻭﺗَﻘ ﱠﺮ َﺭ ﻟﺪﻳْﻚ ﺍﻟﺪﻓﺎ ُ‬
‫ﻓﻤﺎ ﻋﺴﺎﻙ ﺃﻥ ﺗﺼﻨﻊ ؟‬

‫‪ -2‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ‬
‫ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ ﻫﻮ ﺃﺳﺎﺱ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ‪ .‬ﻏﲑ ﺃﻧﻪ ـ ﻛﻤﺎ ﺗﻌﻠﻢ ـ ﳜﺘﻠﻒ ﺗﻄﺒﻴﻘﻪ ﺍﳌﻴﺪﺍﱐ ﺑﺎﺧﺘﻼﻑ ﺃﺻﻨﺎﻑ‬
‫ﺍﻟﻌﻠـﻮﻡ ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﳎﺎﻝ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ؛ ﻭﺍﳌﺸﻜﻠﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻫﻨﺎ ‪ ،‬ﻟﻴﺴﺖ ﰲ ﺍﳋﻄﻮﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺑﻘﺪﺭ ﻣﺎ‬
‫ﻫﻲ ﰲ ﳑﺎﺭﺳﺔ ﺍﳌﻨﻬﺎﺝ ﳑﺎﺭﺳﺔ ﻣﻴﺪﺍﻧﻴﺔ ‪.‬‬
‫ﺍﻛﺘﺐ ﻣﻘﺎﻻ ﻟﺼﺪﻳ ٍﻖ ﻟﻚ ﻣﻨﺸﻐﻞ ﺑﺎﻟﺒﺤﺚ ﰲ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪ ،‬ﻳﻄﻠﺐ ﻣﻨﻚ ﺃﻥ ﺗﻨﻮﺭﻩ ﻓﻴﻪ ﲟﺎ ﺗﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ‪،‬‬
‫ﻓﺘﺼﻒ ﻟﻪ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺗﻨﺎﺳﺐ ﺩﺭﺍﺳﺔ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺻﻔﺎ ﻋﻤﻠﻴﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻈﺮﻱ ﺍﺠﻤﻟﺮﺩ ‪ ،‬ﻭﺻﻔﺎ‬

‫ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻟﻠﺒﺤﺚ ﻭﺑﻠﻮﺭﺓ ﻧﺘﺎﺋﺠﻪ ‪.‬‬

‫ﳝﻜﻦ ﺍﻟﺘﻄﺮﻕ ﰲ ﺍﳌﻘﺎﻝ ﶈﺎﻭﺭ ﺛﻼﺛﺔ ‪:‬‬
‫‪ .1‬ﻭﺻﻒ ﺇﲨﺎﱄ ﻭﻧﻈﺮﻱ ﳋﻄﻮﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ ﺍﳋـﺎﺹ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ؛‬
‫‪ .2‬ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺗﻄﺒﻴﻖ ﺍﳌﻨﻬـﺞ ﺍﻟﺘﺠﺮﻳﱯ ‪ ،‬ﺑﺎﺧﺘﺼﺎﺭ ؛‬
‫‪ .3‬ﻭﺻﻒ ﻣﻴﺪﺍﱐ ﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﺩﺛﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻣﻊ ﺍﻹﳊﺎﺡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﺣﺘﺮﺍﻡ ﺧﺼﻮﺻﻴﺎﺕ ﻃﺒﻴﻌﺔ ﻫﺎﺗﻪ ﺍﳊﺎﺩﺛﺔ ‪.‬‬

‫‪ -3‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﻨﺺ ﺍﳌﺸﻜﻞ‬

‫ﻳﻘﻮﻝ ﺑﻠﻴﺰ ﺑﺴﻜﺎﻝ‪: 3‬‬

‫ﻑ ﺍﻷﺷْﻴﺎ ِﺀ ]‪.[...‬‬
‫ﺤ ُﻦ َﻧ ْﻌ ِﺮﻑُ ﺫﻟﻚ‪ ،‬ﰲ ﺁﻻ ِ‬
‫»ﺇ ﱠﻥ ﻟِﻠﻘﻠﺐ ﺃﺩﱠﻟﺘَﻪ ﺍﳌﹶﻨﻄ ِﻘﱠﻴﺔﹶ‪ ،‬ﻭﻫﻲ ﺃﺩﻟ ﹲﺔ ﻻ ﻳَﻌﺮﻑُ ﻋﻨﻬﺎ ﺍﻟﻌﻘ ﹸﻞ ﺷْﻴﺌﹰﺎ‪ .‬ﻓﻨ ْ‬
‫ﺐ" ]‪.[...‬‬
‫ﷲ ﻳُﺪ َﺭﻙُ ﺑِﺎﻟ ﹶﻘ ﹾﻠ ِ‬
‫ﷲ‪ 4‬ﻭﻟﻴﺲ ﺍﻟﻌﻘ ﹸﻞ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻹﳝَﺎ ﹸﻥ‪" :‬ﺍ ُ‬
‫ﺤﺲﱡ ﺑﺎ ِ‬
‫ﺐ ﻫﻮ ﺍﻟﺬﻱ ُﻳ ِ‬
‫ﻭﺍﻟﻘﻠ ُ‬

‫ﺉ ﺍﻷُﻭﻟﹶﻰ‪ ،‬ﻭﻫِﻲ‬
‫ﺐ ﺃﻳﻀﺎ‪ .‬ﻭﻬﺑﺬﺍ ﺍﻟﺸﻜ ِﻞ ﺍﻷﺧﲑِ‪ ،‬ﻧَﻌﺮﻑُ ﺍﳌﹶﺒﺎ ِﺩ َ‬
‫ﻂ ﺑﺎﻟﻌَﻘﻞِ‪ ،‬ﻭﺇﳕﺎ ﺑﺎﻟﻘ ﹾﻠ ِ‬
‫ﺤﻦُ َﻧ ْﻌ ِﺮﻑُ ﺍﳊﻘﻴﻘﺔﹶ‪ ،‬ﻟﻴْﺲ ﻓﻘ ﹾ‬
‫ﻓَﻨ ْ‬
‫ﺸﻜﱠﺎ ُﻙ‪ 5‬ﺍﻟﺬﻳﻦ ﻻ ﻳَﻤﻠِﻜﻮﻥ ﰲ ﳎﺎﻝ‬
‫ﺐ‪ .‬ﻭﺍﻟ ﱡ‬
‫ﻱ ﻧﺼﻴ ٍ‬
‫ﺗﻠﻚ ﺍﻟﱵ ُﻳﺤَﺎ ِﻭﻝﹸ ُﻣﺤَﺎ َﺭﺑَﺘـَﻬﺎ ﺍﻻﺳِﺘﺪْﻻ ﹸﻝ َﻋﺒَﺜﺎﹰ‪ ،‬ﻭﺍﻟﱵ ﻻ َﻳ ْﻤِﻠﻚُ ﻓﻴﻬﺎ ﺃ ﱠ‬
‫ﺤﻠﹸﻢُ ﺑَﺘﺎﺗﺎﹰ‪ ،‬ﺇ ﹾﺫ ﻣَﻬﻤﺎ ﻛﺎﻥ ﻋَﺠﺰُﻧﺎ ﰲ ﺍﻟَﺒﺮْﻫَﻨ ِﺔ ﻋﻠﻴﻪ ﺑﺎﻟﻌﻘﻞِ‪،‬‬
‫ﻑ ﺃﻧﱠﻨﺎ ﻻ َﻧ ْ‬
‫ﺍﻫﺘِﻤﺎﻣِﻬﻢ ِﺳﻮَﻯ ﻫﺬﺍ ﺍﻟﺸﻜﻞِ‪ ،‬ﹶﻟَﻴ ْﻌَﺒﺜﹸﻮ ﹶﻥ ﻓِﻴﻪ‪ .‬ﻭ ﹾﳓ ُﻦ ﻧَﻌ ِﺮ ُ‬
‫‪ -3‬ﻛﺎﺗﺐ ﻓﺮﻧﺴﻲ ﲨﻊ ﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﺑﲔ ﺍﻟﻔﻠﺴﻔﺔ ﻭ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﻟﻔﻴﺰﻳﺎﺀ )‪ ،(1662-1623‬ﺃﳒﺰ ﲝﺜﺎ ﰲ ﺍﳌﺨﺮﻭﻃﻴﺎﺕ ﻭﻫﻮ ﺍﺑﻦ ﺳﺖ ﻋﺸﺮﺓ ﺳﻨﺔ‪ ،‬ﻭﺑﻌﺪﻩ ﺑﺴﻨﺘﲔ ﺍﺧﺘﺮﻉ‬
‫ﺁﻟﺔ ﺣﺴﺎﺑﻴﺔ‪ ،‬ﰒ ﺍﻧﻜﺐ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﰲ ﺃﻋﻤﺎﻝ ﻋﻠﻤﻴﺔ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪" ،‬ﺍﳋﻮﺍﻃﺮ" ﻭﻫﻲ ﺃﻭﺭﺍﻕ ﻣﺮﻛﺰﺓ‪ ،‬ﻛﺘﺒﻬﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻭﻣﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﻨﺘﻬﻲ ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﺳﺎﻫﻢ ﻬﺑﺬﻩ ﺍﻷﻭﺭﺍﻕ ﺍﻟﺜﻤﻴﻨﺔ‪ ،‬ﰲ ﺗﻌﺒﻴﺪ ﺍﳊﺮﻛﺔ ﺍﻟﻜﻼﺳﻴﻜﻴﺔ ﰲ ﺍﻷﺩﺏ‪.‬‬
‫‪ -4‬ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻳﺬﻛﺮﻧﺎ ﻬﺑﺎ ﺑﺴﻜﺎﻝ؛ ﻷﻥ ﺍﻟﻌﻘﻴﺪﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ﻫﻲ ﺃﻭﻻ ﺍﻋﺘﻘﺎﺩ ﻭﺇﳝﺎﻥ ﰒ ﺍﻗﺘﻨﺎﻉ‪.‬‬
‫‪ -5‬ﻭﻻ ﻳﻘﺼﺪ ﺑﺎﻟﺸﻜﺎﻙ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﺍﻟﺒﲑﻭﻧﻴﲔ ﻓﻘﻂ ـ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻚ ﺍﳌﻄﻠﻖ ـ ﻭﺇﳕﺎ ﻳﻘﺼﺪ ﺃﻳﻀﺎ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻈﻬﺮ‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻜﻞ ﺃﺷﻜﺎﻝ‬
‫ﺍﻻﺳﺘﺪﻻﻝ‪ ،‬ﻣﺎ ﻋﺪﺍ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﺍﻟﻘﻠﱯ‪.‬‬

‫‪5‬‬

‫ﲔ ﻣَﻌﺎ ِﺭﻓِﻨﺎ ﻛﻠﱢﻬﺎ ﻛﻤﺎ ﻳَﺰ ُﻋﻤُﻮﻥ؛‬
‫ﺲ ﺇﱃ ﻻَﻳ ِﻘ ِ‬
‫ﻒ ﻋُﻘﻮﻟِﻨﺎ‪ ،‬ﻭﻟﻴ َ‬
‫ﻓﺈ ﱠﻥ ﻫﺬﺍ ﺍﻟﻌﺠ َﺰ ﻻ ﻳَﺨِﻠﺺُ ﺇﱃ ﺷﻲ ٍﺀ ﺁ َﺧ َﺮ ﺳِـﻮَﻯ ﺿُﻌ ِ‬
‫ﻑ ﺍﻟﱵ‬
‫ﳊﺮَﻛ ِﺔ ﻭﺍﻷﻋْﺪﺍ ِﺩ ـ ُﺗﻤَﺎِﺛﻞﹸ ﰲ ﻋُ ْﻤ ِﻖ ُﺭﺳُﻮﺧِﻬﺎ‪ ،‬ﺍﳌﹶﻌﺎﺭ َ‬
‫ﺉ ﺍﻷُﻭﻟﹶﻰ ـ ﻛﻮُﺟﻮ ِﺩ ﺍﳌﻜﺎ ِﻥ ﻭﺍﻟﺰﻣﺎ ِﻥ ﻭﺍ ﹶ‬
‫ﻭﺫﻟﻚ‪ ،‬ﻷ ﱠﻥ ﻣَﻌﺮِﻓ ﹶﺔ ﺍ ﹶﳌﺒَﺎ ِﺩ ِ‬
‫ﺤﺲﱡ ﺃﻥ‬
‫ﺐ ُﻳ ِ‬
‫ﺲ ﺧِﻄﺎﺑَﻪ‪ ) .‬ﺇ ﱠﻥ ﺍﻟﻘﻠ َ‬
‫ﻑ ﺍﻟﻘﻠﺒﱠﻴ ِﺔ ﻭﺍﻟﻐﺮﻳﺰﻳﱠﺔ‪َ ،‬ﻳ ْﻌَﺘ ِﻤﺪُ ﺍﻟﻌﻘﻞﹸ‪ ،‬ﻭ َﻋﹶﻠﻴْﻬﺎ ﻳُﺆﺳﱢ ُ‬
‫ﹸﲤﺪﱡﻧﺎ ﻬﺑﺎ ﺍﺳِﺘﺪْﻻﻻﺗُﻨﺎ‪ .‬ﻭﻋﻠﻰ ﻫﺬِﻩ ﺍﳌﹶﻌﺎ ِﺭ ِ‬
‫ﻫُﻨﺎﻙ ﺃﺑْﻌﺎﺩًﹶﺍ ﺛﻼﺛ ﹶﺔ ﻟﻠﻤَﻜﺎﻥ‪ ،‬ﻭﺃ ﱠﻥ ﺍﻷﻋْﺪﺍ َﺩ ﻻﻧِﻬﺎِﺋﱠﻴﺔﹲ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻘ ﹶﻞ ﻳَُﺒ ْﺮ ِﻫﻦُ َﺑ ْﻌ َﺪ ﻫﺬﺍ‪ ،‬ﺃﻧﻪ ﻻ ﻭُﺟﻮ َﺩ ِﻟ َﻌ َﺪ َﺩﻳْﻦ ﻣُ َﺮﺑﱠﻌﻴْﻦ ﺣﻴﺚ ﻳﻜﻮﻥ‬
‫ﻕ ﻣُﺨﺘﻠِﻔ ٍﺔ (‪.‬‬
‫ﺤﺲﱡ ﻬﺑﺎ‪ ،‬ﻭ ﺍﻟﻘﻀَﺎﻳﺎ ﺗُﺴَﺘﻨْـَﺘ ُﺞ‪ .‬ﻭﻛِﻼﻫُﻤﺎ ﻋﻠﻰ ﻳَﻘﲔٍ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺫﻟﻚ‪ِ ،‬ﺑﻄﹸﺮُ ٍ‬
‫ﺉ ُﻳ َ‬
‫ﻒ ﺍﻵﺧﺮَ؛ ﺇﻥ ﺍﳌﹶﺒﺎﺩ َ‬
‫ﺿ ْﻌ َ‬
‫ﺃﺣﺪُﳘﺎ ِ‬
‫ﺐ ﺍﻟﻌﻘ ﹸﻞ ِﻣ َﻦ ﺍﻟﻘﻠﺐ‪ ،‬ﺃﺩِﻟ ﹰﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍ ﹶﳌﺒﺎﺩﺉ ِ ﺍﻷُﻭﱃ‪،‬‬
‫ﻭﺇﻧﻪ ﹶﻟﻤِﻦ ﻏﲑ ﺍﳌﹸﻔﻴﺪِ‪ ،‬ﻭﺇﻧﻪ ِﳌ َﻦ ﺍﻟﺴﱠﺨﺎﹶﻓ ِﺔ ِﺑﻤَﻜﺎﻥٍ‪ ،‬ﺃ ﹾﻥ ﻳَﻄﹸﻠ َ‬
‫ﺱ ِﺑ ﹸﻜﻞﱢ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﱵ ﻳَُﺒ ْﺮ ِﻫﻦُ‬
‫ﺐ ﺍﻟ ﹶﻘ ﹾﻠﺐُ ﻣِﻦ ﺍﻟ َﻌ ﹾﻘﻞِ‪ ،‬ﺍﻹﺣﺴﺎ َ‬
‫ِﻟﻴَﺘ َﻤﻜﱠ َﻦ ﻣﻦ ﺍﳌﹸﻮﺍﻓﹶﻘ ِﺔ ﻋﻠﻴﻬﺎ؛ ﻭﺇﻧﻪ ﹶﻟ ِﻤ َﻦ ﺍﻟﺴﱠﺨﺎﹶﻓ ِﺔ ﲟﻜﺎﻥ ﺃﻳﻀﺎ‪ ،‬ﺃﻥ ﻳَﻄﹸﻠ َ‬
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‫ﻋﻠﻴﻬﺎ ﺣﱴ ﻳَﺘﻤﻜﱠ َﻦ ﻣﻦ ﻗﹶـﺒُﻮﻟِﻬﺎ« ‪.‬‬
‫ﺍﻛﺘﺐ ﻣﻘﺎﻟﺔ ﻓﻠﺴﻔﻴﺔ ﺗﻌﺎﰿ ﻓﻴﻬﺎ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ‪.‬‬

‫ﻋﺎﰿ ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻵﺗﻴﺔ ‪:‬‬

‫ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫‪ -1‬ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ ‪ :‬ﺍﻟﺴﺆﺍﻝ ﺍﳌﺸﻜﻞ‬

‫ﻗﺎﺭﻥ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺑﺄﺧﺮﻯ ﻗﺎﺑﻠﺔ ﻟﻠﻤﻘﺎﺭﻧﺔ ‪:‬‬
‫" ﺇﻥ ﺍﻟﺬﺍﻛﺮﺓ ﻫﻲ ﳎﺮﺩ ﻇﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ "‬
‫ﻣﺮﺗﺒﺎ ﻣﻮﺍﻃﻦ ﺍﻻﺧﺘﻼﻑ ﻭﻣﻮﺍﻃﻦ ﺍﻻﺗﻔﺎﻕ ﺗﺮﺗﻴﺒﺎ ﻳﺘﻤﺎﺷﻰ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﳌﺸﻜﻠﺔ ‪.‬‬
‫***‬
‫‪ -2‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ‬

‫ﺇﺫﺍ ﻛﻨﺖ ﺃﻣﺎﻡ ﻣﻮﻗﻔﲔ ﻣﺘﻌﺎﺭﺿﲔ ‪ ،‬ﻳﻘﻮﻝ ﺃﻭﳍﻤﺎ " ﺇﻥ ﻣﻌﻴﺎﺭ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻮﺿﻮﺡ " ‪ ،‬ﻭﻳﻘﻮﻝ ﺛﺎﻧﻴﻬﻤﺎ " ﺇﻥ ﻣﻌﻴﺎﺭ‬
‫ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻨﻔﻊ "‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻛﻠﻴﻬﻤﺎ ﺻﺤﻴﺢ ﰲ ﺳﻴﺎﻗﻪ ‪،‬‬
‫ﻭﻳﺪﻓﻌﻚ ﺍﻟﻘﺮﺍﺭ ﺇﱃ ﺃﻥ ﺗﻔﺼﻞ ﰲ ﺍﻷﻣﺮ ﻓﺘﺼﻒ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻱ ﻳﺮﺷﺪ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ‪،‬‬
‫ﻓﻤﺎ ﻋﺴﺎﻙ ﺃﻥ ﺗﺼﻨﻊ ؟‬
‫‪ -3‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﻨﺺ ﺍﳌﺸﻜﻞ ‪:‬‬

‫ﻳﻘﻮﻝ ﳏﻤﺪ ﻋﺰﻳﺰ ﳊﺒﺎﰊ‪: 7‬‬
‫ﺕ‬
‫ﻑ ﻏﺎَﻳ ﹰﺔ ﻭﺍ ِﺣ َﺪ ﹰﺓ‪ ،‬ﻭ ِﻫ َﻲ َﻣْﻨ ُﺢ ﺍﻟﻜﺎِﺋﻨﺎ ِ‬
‫ﺴﺘﻬ ِﺪ ُ‬
‫ﺕ ﺍﻟﱵ ُﺗ َﻤﱢﻴ ُﺰﻫﺎ ـ َﺗ ْ‬
‫ﺖ ﺍﻻ ْﺧِﺘﻼﻓﺎ ُ‬
‫ﺕ ﺍﻟ َﻮﻃِﻨﱠﻴ ﹶﺔ ـ َﻣ ْﻬ َﻤﺎ ﻛﺎﻧ ِ‬
‫»ﺇ ﱠﻥ ﺍﻟﱠﺜﻘﺎﻓﺎ ِ‬
‫ﻀ ِﻞ ﹶﻗ ْﺪ ٍﺭ ُﻣ ْﻤ ِﻜ ٍﻦ‪،‬‬
‫ﺴ ُﻤ ﱢﻮ ﺇﱃ ﺃ ﹾﻓ َ‬
‫ﳉﺴ ِﺪﱠﻳ ِﺔ ﻣﻨﻬﺎ ﻭﺍﻟﻌﻘﻠﱠﻴ ِﺔ ﻭﺍﻟ ﱡﺮﻭ ِﺣﱠﻴ ِﺔ ـ ﺍﻟﱵ َﺗﺴ َﻤ ُﺢ ﹸﳍﻢ ﺑﺎﻟ ﱡ‬
‫ﺕـﺍﹶ‬
‫ﺸ ِﺮﱠﻳ ِﺔ ﺃ ْﺳﹶﻠ َﻢ ﺍﻻﺳِﺘ ْﻌﺪﺍﺩﺍ ِ‬
‫ﺍﻟَﺒ َ‬

‫‪ -6‬ﺧﻮﺍﻃـﺮ‪Blaise Pascal, Pensées, Les éditions Bordas, Paris,1966,P. Section IV, N°, (277-278 ; 282) ،‬‬
‫ـﻮُﰲ ﺑﻌﺪ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﲔ ﺳﻨﺔ‪ ،‬ﳐﻠﻔﺎ ﻭﺭﺍﺀﻩ‬
‫‪ -7‬ﻫﻮ ﻓﻴﻠﺴﻮﻑ ﻋﺮﰊ ﻣﻌﺎﺻﺮ ﻣﻦ ﺃﺻﻞ ﻣﻐﺮﰊ‪ ،‬ﻳُﻌﺘﱪ ﺃﻭﻝ ﻛﺎﺗﺐ ﻋﺮﰊ ُﺭﺷﱢﺢ ﳉﺎﺋﺰﺓ ﻧﻮﺑﻞ ﰲ ﺍﻷﺩﺏ ﺳﻨﺔ ‪ .1987‬ﺗ ُ‬
‫ﻣﺆﻟﻔﺎﺕ ﺑﺎﻟﻠﻐﺘﲔ‪ :‬ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺮﻧﺴﻴﺔ‪ ،‬ﰲ ﺍﻷﺩﺏ )ﺃﺷﻌﺎﺭﺍ ﻭﺭﻭﺍﻳﺎﺕ( ﻭﰲ ﺍﻟﻔﻠﺴﻔﺔ ؛ ﻣﻨﻬﺎ‪" :‬ﺍﻟﺸﺨﺼﺎﻧﻴﺔ ﺍﻟﻮﺍﻗﻌﻴﺔ"‪" ،‬ﺍﻟﺸﺨﺼﺎﻧﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ"‪" ،‬ﺣﺮﻳﺔ ﺃﻡ ﲢﺮﺭ"‪" ،‬ﻣﻦ‬
‫ﺍﳌﻨﻐﻠﻖ ﺇﱃ ﺍﳌﻨﻔﺘﺢ"‪ ،‬ﻭ"ﻋﺎﻟـَﻢ ﺍﻟﻐﺪ‪ :‬ﺍﻟﻌﺎﹶﻟﻢُ ﺍﻟﺜﺎﻟﺚ ﻳﻮﺟﱢﻪ ﻬﺗﻤﺔ"‪.‬‬

‫‪6‬‬

‫ﺤﻮﺍ ـ ﻛﻤﺎ ﻗﺎ ﹶﻝ ِﺩﻳ ﹶﻜﺎ ْﺭﺕ ـ "ﺃ ْﺳَﻴﺎ ًﺩﺍ ِﻟﻠ ﱠﻄﺒﻴ َﻌ ِﺔ ﻭ ُﻣ ْﻤَﺘِﻠﻜﻴﻬﺎ"‪ ،‬ﺣﱴ ﺃﱠﻧﻪ ﺑﺎﻹ ْﻣﻜﺎﻥ‬
‫ﺻ ﱢﺢ ﹶﻛْﻴ ِﻔﱠﻴ ٍﺔ‪ ،‬ﻭﺑﺄ ﹾﻥ ُﻳﺼِﺒ ُ‬
‫ﺼ ِﻦ‪ 8‬ﻋﻠﻰ ﺃ َ‬
‫ﺨُ‬
‫ﺸْ‬
‫ِﺑﺎﻟﱠﺘ َ‬
‫ﺼ ﱠﻮ ُﺭﻫﺎ ﺃﻭ َﻳ ْﻌ َﻤ ﹸﻞ‬
‫ﺤﻴﺎ ِﺓ‪ ،‬ﺍﻟﱵ َﻳﺘ َ‬
‫ﻒ ﺍﻟﺜﻘﺎﻓ ِﺔ ﺍﻟ َﻮﻃﻨﱠﻴ ِﺔ ﺑﺄﻬﻧﺎ َﻣـﺠ ُﻤﻮﻋ ﹲﺔ ِﻣ َﻦ ﺍﻟ ِﻘَﻴ ِﻢ ﻭﺍﻷ ْﺷﻜﺎ ِﻝ ﺍﳌﺎ ِّﺩﱠﻳ ِﺔ ﻭﺍﻟ َﻌـﻘِﻠﱠﻴ ِﺔ ﻭﺍﻟ ﱡﺮﻭﺣﱠﻴﺔ ِﻟﻠ َ‬
‫َﺗ ْﻌﺮﻳ ُ‬
‫ﺏ َﻋْﺒ َﺮ ﺗﺎﺭ ِﳜﻪ‪.‬‬
‫ﺸﻌﻮ ِ‬
‫ﺐ ِﻣﻦ ﺍﻟ ﱡ‬
‫ﻋﻠﻰ َﺗﻄﺒﻴ ِﻘﻬﺎ َﺷ ْﻌ ٌ‬
‫ﺕ ﺍﻹﻧﺴﺎِﻧﱠﻴ ِﺔ‬
‫ﺲ ﺗﺎﺭﻳ َﺦ ﺍﻹﻧﺴﺎﻥ ﺍﻟ ﹶﻘ ِﺬ ِﺭ‪ ،‬ﻭﺇﱠﻧ َﻤﺎ ﻫﻮ ﺗﺎﺭﻳ ُﺦ ﺍﻟﻜﺎِﺋﻨﺎ ِ‬
‫ﺼ َﺪ ِﺩﻩ ـ َﲟﺎ ﺃﻧﻪ ﻟْﻴ َ‬
‫ﺤ ُﻦ ِﺑ َ‬
‫ﹶﻏْﻴ َﺮ ﺃ ﱠﻥ ﺍﻟﱠﺘـﺎﺭﻳ َﺦ ﺍﻟﺬﻱ َﻧ ْ‬
‫ـ ﱠﻤ ﹶﺔ‬
‫ﺕ ﺍﻟﻌﺎ ِﻃ ِﻔﱠﻴ ِﺔ ﻭﺍﻻﻗِﺘﺼﺎ ِﺩﱠﻳ ِﺔ‪ ،‬ﻭ ِﻣﻦ ﺛ َ‬
‫ـﺒﺎ ُﺩﻻ ِ‬
‫ﺕ ﻭﺍﻟﺘ ﱠ‬
‫ﺕ‪ ،‬ﰲ َﻣﻨﺎ ِﻃﻖ ﺍ ﹸﳌﻌﺎ َﺭﺿﺎ ِ‬
‫ﺤﻴﺎﺓ ﰲ َﺟﻤﺎﻋﺎ ٍ‬
‫ﺍ ﹶﳌ َﺪِﻧﱠﻴ ِﺔ ﺑﺎﻟ ﱠﻄْﺒ ِﻊ ﺃﻱ ﺍ ﹶﳌ ْﺪ ُﻋ َﻮ ِﺓ ﻟﻠ َ‬
‫ﺕ ﺍﻷ ْﺧ َﺮﻯ‪.‬‬
‫ﺕ ﺍﻟﻌِﺮِﻗﱠﻴ ِﺔ ﻭﺍﻟ ِﻘَﻴ ِﻢ ـ ﻓﺈ ﱠﻥ ﻛ ﱠﻞ ُﻣﺠﺘ َﻤﻊ ﻻ ُﻳﻤ ِﻜ ُﻦ ﺃﻥ َﻳﻜﻮ ﹶﻥ ُﻫ َﻮ ُﻫ َﻮ َﻧ ﹾﻔﺴَﻪ ﺇﻻ ِﺑﺎﻧ ِﻔﺘﺎ ِﺣ ِﻪ ﻋﻠﻰ ﺍ ﹸﳌﺠﺘﻤﻌﺎ ِ‬
‫ﺍﻻﺧِﺘﻼﻃﺎ ِ‬
‫ﻒ ﻛﻞﱡ‬
‫ﺸ ُ‬
‫ﳊﻀﺎ َﺭ ِﺓ ﺍﻹﻧﺴﺎِﻧﱠﻴ ِﺔ‪ .‬ﹶﻓ ِﻔﻴﻬﺎ ﻭِﺑ َﻬﺎ َﻳ ﹾﻜﺘ ِ‬
‫ﺤ ﱢﺮ َﻙ ﺍ ﹶ‬
‫ﻒ ُﻣ َ‬
‫ﺏ ﻭﺍﻟﱠﺘﻨﺎﹸﻓ َﺮ ـ ِﻫ َﻲ ﺍﻟﱵ ُﺗﺆﱢﻟ ُ‬
‫ﳊ َﺮﻛ ﹶﺔ ﺍ ﹸﳌ ْﺰ َﺩ ِﻭ َﺟ ﹶﺔ ـ ﺍﻻ ِﳒﺬﺍ َ‬
‫ﺇ ﱠﻥ َﻫﺬﻩ ﺍ ﹶ‬
‫ﺝ ﺫﺍِﺗﻪ‪ ،‬ﲝﻴﺚ ﺇ ﱠﻥ ﺍﻟﺜﻘﺎﻓ ﹶﺔ‬
‫ﺴﻪ‪ ،‬ﺫﺍَﺗﻪ ﻭﺃﻧﻪ ُﻣﻠﻘ ًﻰ ﺧﺎ ِﺭ َ‬
‫ﺖ َﻧﻔ ِ‬
‫ﻒ ﰲ ﺍﻟ َﻮﻗ ِ‬
‫ﺸ ُ‬
‫ﻱ َﻳﻜﺘ ِ‬
‫ﺠ ْﺰ ٍﺀ ِﻣﻦ ﻛ ﱟﻞ‪ ،‬ﺃ ْ‬
‫ﺴﻪ ﹶﻛ ﹸﻜـ ﱟﻞ ﻭﻛ ُ‬
‫ﺐ َﻧ ﹾﻔ َ‬
‫َﺷ ْﻌ ٍ‬
‫ﺕ ﺍ ُﻷ ْﺧ َﺮﻯ ﺍﻟﱵ‬
‫ﺡ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺎ ِ‬
‫ﺖ ﺇ ْﺣﺴﺎﺳﺎ ﺑﺎِﻟ ًﻐﺎ ﺑﺎﳊﺎ َﺟ ِﺔ ﺇﱃ ﺍﻻﻧ ِﻔﺘﺎ ِ‬
‫ﺴ ْ‬
‫ﺻﺎﻟِﺘﻬﺎ‪ ،‬ﺃ َﺣ ﱠ‬
‫ﺸ ُﻌﻮ ِﺭ ﺑﺄ َ‬
‫ﺖ ِﻟﻠ ﱡ‬
‫ﺍﻟ َﻮﻃِﻨﱠﻴ ﹶﺔ‪ ،‬ﹸﻛﱠﻠﻤﺎ ﺍ ْﺳـَﺘْﻴﻘﻈ ْ‬
‫ﺿﻲ ﺍﻟَﺒ ِﻌﻴ ِﺪ‬
‫ﺶ َﺗﻜـﺎ ُﻣِﻠﱠﻴ ﹰﺔ ﺃﺳﺎﺳﱠﻴﺔ َﺗـ ْﺮﺑ ﹸﻄﻬﺎ ﺑﺎﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺧ َﺮﻯ ُﻣﻨﺬ ﺍﳌﺎ ِ‬
‫ﺖ ﺃﻗ ﱠﻞ ﺃﺻﺎﻟ ﹰﺔ ِﻣﻨﻬﺎ‪ .‬ﻭﺣﻴﻨِﺌ ٍﺬ‪ ،‬ﺗُﺪ ِﺭﻙُ ﺑﺄﻬﻧﺎ َﺗ ِﻌﻴ ُ‬
‫ﺴ ْ‬
‫ﹶﻟْﻴ َ‬
‫‪9‬‬
‫«‪.‬‬
‫ﺍﻛﺘﺐ ﻣﻘﺎﻟﺔ ﻓﻠﺴﻔﻴﺔ ﺗﻌﺎﰿ ﻓﻴﻬﺎ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ‪.‬‬

‫‪ -8‬ﺍﻟﺘﺸﺨﺼﻦ‪ ،‬ﻫﻮ ﺍﻻﺭﺗﻘﺎﺀ ﺇﱃ ﻛﺮﺍﻣﺔ ﺍﻟﺸﺨﺺ ﻭﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺇﻧﺴﺎﻥ ﰲ ﺃﺭﻗﻰ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﻫﻨﺎ ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺴﺠﻞ ﻣﻨﻔﺬﺍ ﳝﻜﻦ ﺃﻥ ﻳﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﺍﺟﺘﻴﺎﺯ ﻋﺘﺒﺔ ﺍﻟﻔﻠﺴﻔﺔ‬
‫ﺍﻟﱵ ﻳﺄﺧﺬ ﻬﺑﺎ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﻫﻮ ﻣﻨﻔﺬ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺸﺨﺼﺎﻧﻴﺔ‪.‬‬
‫‪ -9‬ﳏﻤﺪ ﻋﺰﻳﺰ ﳊﺒﺎﰊ‪ ،‬ﻣﻦ ﺍﳌﻨﻐﻠﻖ ﺇﱃ ﺍﳌﻨﻔﺘﺢ‪ ،‬ﺹ‪LAHBABI, Mohamed Aziz, Du clos à l'ouvert. Casablanca, Dar el-Kitab; 2e éd. Alger, SNED.،(24-23) ،‬‬

‫‪7‬‬

‫ﺧﺎﻣﺴﺎ ‪ :‬ﺗﻄﺒﻴﻖ ﺳﻠﻢ ﺗﻘﻮﻳﻢ‬

‫ﻛﻔﺎﺀﺍﺕ ﺍﻟﻤﻘﺎﻟﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ‬

‫ﻋﻠﻰ ﻧﻤﺎﺫﺝ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻟﻤﺠﻤﻮﻋﺘﻴﻦ‬

‫‪8‬‬

‫‪ -1‬ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ ‪ :‬ﺍﻟﺴﺆﺍﻝ ﺍﳌﺸﻜﻞ‬

‫ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻷﻭﱃ‬

‫ﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﺃﻥ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﻘﺎﺋﻠﺔ " ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻄﻠﻖ ﺍﳊﺮﻳﺔ " ‪ ،‬ﺃﻃﺮﻭﺣﺔ ﻓﺎﺳﺪﺓ ‪،‬‬
‫ﻉ ﻋﻨﻬﺎ ﻭﺗﺒﻨﻴﻬﺎ ‪،‬‬
‫ﻭﺗَﻘ ﱠﺮ َﺭ ﻟﺪﻳْﻚ ﺍﻟﺪﻓﺎ ُ‬
‫ﻓﻤﺎ ﻋﺴﺎﻙ ﺃﻥ ﺗﺼﻨﻊ؟‬
‫ﺳﻠﻢ ﺗﻘﻮﱘ ﳕﻮﺫﺝ ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ ﻣﻦ ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻷﻭﱃ‬

‫ﺍﶈﻄﺎﺕ‬

‫ﺍﻟﻨﻘﺎﻁ‬

‫ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‬
‫ﺗﻘﺪﱘ ﺍﳌﺸﻜﻠﺔ‬

‫ﻃﺮﺡ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫‪10‬‬

‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﻘﺎﺋﻠﺔ " ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻄﻠﻖ ﺍﳊﺮﻳﺔ " ‪ ،‬ﺃﻃﺮﻭﺣﺔ ﻓﺎﺳﺪﺓ ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻨﺎ‬
‫ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻨﻨﺎ ﲢﻘﻴﻖ ﻣﻬﻤﺘﻨﺎ ؟‬

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‫ﲢﻠﻴﻠﻬﺎ‬
‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬
‫ﳏﺎﻭﻟﺔ ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﲢﻠﻴﻞ ﺍﻷﻃﺮﻭﺣﺔ ﰲ ﺣﺪ ﺫﺍﻬﺗﺎ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬

‫ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺻﺤﺘﻬﺎ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‬

‫ﻋﺮﺽ ﻣﻮﻗﻒ ﺧﺼﻮﻣﻬﺎ ﻭﺇﺑﻄﺎﻟﻪ‬

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‫ﺍﻟﻮﺿﻌﻴﺔ ﺍﻹﺩﻣﺎﺟﻴﺔ‬
‫ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

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‫ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳌﺸﻜﻠﺔ‬
‫ﺇﺫﻥ ‪ ،‬ﺇﻥ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﻘﺎﺋﻠﺔ " ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻄﻠﻖ ﺍﳊﺮﻳﺔ " ‪ ،‬ﺃﻃﺮﻭﺣﺔ ﺻﺤﻴﺤﺔ ﻭﻻ ﺑﺪ ﻣﻦ‬
‫ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﻭﺗﺒﻨﱢﻴﻬﺎ‬

‫ﺍﺠﻤﻟﻤﻮﻉ‬

‫‪ -10‬ﻧﻘﻮﻝ ﻃﺮﺡ " ﺍﻹﺷﻜﺎﻟﻴﺔ " ﺃﻭ ﻃﺮﺡ " ﺍﳌﺸﻜﻠﺔ " ﺣﺴﺐ ﻃﺒﻴﻌﺔ ﺍﳌﻮﺿﻮﻉ ﺍﳌﻘﺘﺮﺡ ‪.‬‬

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‫‪ -2‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ‬
‫ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ ﻫﻮ ﺃﺳﺎﺱ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ‪ .‬ﻏﲑ ﺃﻧﻪ ـ ﻛﻤﺎ ﺗﻌﻠﻢ ـ ﳜﺘﻠﻒ ﺗﻄﺒﻴﻘﻪ ﺍﳌﻴﺪﺍﱐ ﺑﺎﺧﺘﻼﻑ ﺃﺻﻨﺎﻑ‬
‫ﺍﻟﻌﻠﻮﻡ ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﳎﺎﻝ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ؛ ﻭﺍﳌﺸﻜﻠﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻫﻨﺎ ‪ ،‬ﻟﻴﺴﺖ ﰲ ﺍﳋﻄﻮﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺑﻘﺪﺭ ﻣﺎ‬
‫ﻫﻲ ﰲ ﳑﺎﺭﺳﺔ ﺍﳌﻨﻬﺞ ﳑﺎﺭﺳﺔ ﻣﻴﺪﺍﻧﻴﺔ ‪.‬‬

‫ﺍﻛﺘﺐ ﻣﻘﺎﻻ ﻟﺼﺪﻳﻖ ﻟﻚ ﻣﻨﺸﻐﻞ ﺑﺎﻟﺒﺤﺚ ﰲ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ‪ ،‬ﻳﻄﻠﺐ ﻣﻨﻚ ﺃﻥ ﺗﻨﻮﺭﻩ ﻓﻴﻪ ﲟﺎ ﺗﻌﻠﻢ ﰲ ﻫﺬﺍ ﺍﺠﻤﻟﺎﻝ ‪،‬‬

‫ﻓﺘﺼﻒ ﻟﻪ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺗﻨﺎﺳﺐ ﺩﺭﺍﺳﺔ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺻﻔﺎ ﻋﻤﻠﻴﺎ ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻈﺮﻱ ﺍﺠﻤﻟﺮﺩ ‪ ،‬ﻭﺻﻔﺎ‬
‫ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻟﻠﺒﺤﺚ ﻭﺑﻠﻮﺭﺓ ﻧﺘﺎﺋﺠﻪ ‪.‬‬
‫ﺍﻟﺘﻌﻠﻴﻤﺔ‪ :‬ﳝﻜﻦ ﺍﻟﺘﻄﺮﻕ ﰲ ﺍﳌﻘﺎﻝ ﶈﺎﻭﺭ ﺛﻼﺛﺔ ‪:‬‬
‫‪ .1‬ﻭﺻﻒ ﺇﲨﺎﱄ ﻭﻧﻈﺮﻱ ﳋﻄﻮﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ ﺍﳋـﺎﺹ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ؛‬
‫‪ .2‬ﺃﻫﻢ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺗﻄﺒﻴﻖ ﺍﳌﻨﻬـﺞ ﺍﻟﺘﺠﺮﻳﱯ ؛‬
‫‪ .3‬ﻭﺻﻒ ﻣﻴﺪﺍﱐ ﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﺩﺛﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻣﻊ ﺍﻹﳊﺎﺡ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﺣﺘﺮﺍﻡ ﺧﺼﻮﺻﻴﺎﺕ ﻃﺒﻴﻌﺔ ﻫﺎﺗﻪ ﺍﳊﺎﺩﺛﺔ‬

‫ﺍﶈﻄﺎﺕ‬

‫ﺍﻟﻨﻘﺎﻁ‬

‫ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‬
‫ﺗﻘﺪﱘ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ"‬

‫ﻃﺮﺡ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﻛﻴﻒ ﳝﻜﻦ ﺍﻟﱰﻭﻝ ﺑﺎﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺘﺠﺮﻳﱯ ﻣﻦ ﻣﺴﺘﻮﺍﻩ ﺍﻟﻨﻈﺮﻱ ﺇﱃ ﻣﺴﺘﻮﺍﻩ ﺍﳌﻴﺪﺍﱐ ﰲ‬
‫ﺩﺭﺍﺳﺔ ﺍﳊﺎﺩﺛﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺩﻭﻥ ﺍﳌﺴﺎﺱ ﲞﺼﻮﺻﻴﺎﺕ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ؟‬

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‫ﲢﻠﻴﻠﻬﺎ‬
‫ﳏﺎﻭﻟﺔ ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺍﻟﻮﺿﻌﻴﺔ ﺍﻻﺩﻣﺎﺟﻴﺔ‬

‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬

‫ﻭﺻﻒ ﺇﲨﺎﱄ ﻭﻧﻈﺮﻱ ﳋﻄﻮﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ‬
‫ﺍﳋـﺎﺹ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‬

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‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬

‫ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺗﻄﺒﻴﻖ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ‬

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‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‬

‫ﻭﺻﻒ ﻣﻴﺪﺍﱐ ﻟﺪﺭﺍﺳﺔ ﺍﳊﺎﺩﺛﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻣﻊ ﺍﻹﳊﺎﺡ‬
‫ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﺣﺘﺮﺍﻡ ﺧﺼﻮﺻﻴﺎﺕ ﻃﺒﻴﻌﺔ ﻫﺎﺗﻪ ﺍﳊﺎﺩﺛﺔ‬

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‫ﺍﳋﺮﻭﺝ ﻣﻦ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ"‬
‫ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬
‫ﺍﺠﻤﻟﻤﻮﻉ‬

‫ﺇﺫﻥ ‪ ،‬ﺇﻥ ﳑﺎﺭﺳﺔ ﺍﻟﺒﺤﺚ ﺍﳌﻴﺪﺍﱐ ﻫﻮ ﻭﺣﺪﻩ ﻛﻔﻴﻞ ﺑﺘﺤﺪﻳﺪ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ ﻭﺑﺎﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ‬
‫ﻟﻴﻮﻧﺔ ﺍﻟﺘﻘﻨﻴﺎﺕ ﺍﳌﻨﻬﺠﻴﺔ ﻭﺧﺎﺻﺔ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬

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‫‪ -3‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﻨﺺ ﺍﳌﺸﻜﻞ ﻟـ ﺑﻠﻴﺰ ﺑﺴﻜﺎﻝ ﺳﻠﻢ ﺗﻘﻮﱘ ﳕﻮﺫﺝ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻷﻭﱃ‬

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‫ﺍﶈﻄﺎﺕ‬

‫ﺍﻟﻨﻘﺎﻁ‬

‫ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‬
‫ﺗﻘﺪﱘ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ" ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ‬

‫ﻃﺮﺡ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

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‫ﻒ ﻋﻠﻰ ﻧﺸﺎﻁ ﺍﻟﻘﻠﺐ؟‬
‫ﻣﺎﺫﺍ ﹶﻟ ْﻮ ﺍ ﹾﻛﺘَﺸﻒ ﺍﻻﺳﺘﺪﻻ ﹸﻝ ﺑﺄﻥ ﻣ ﱢﱪ َﺭ ﻭﺟﻮﺩِﻩ ﻣَُﺘ َﻮﱢﻗ ٌ‬
‫ﲢﻠﻴﻠﻬﺎ‬
‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬

‫ﺗﻘﻴﻴﻢ‪:‬‬
‫‪.1‬ﺍﻟﻌﻘﻼﻧﻴﻮﻥ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻳﻮﺳﻌﻮﻥ ﳎﺎﻝ ﺍﻟﻌﻘﻞ؛‬
‫‪.2‬ﻭﻻ ﺇﳝﺎﻥ ﻋﻨﺪﻫﻢ ﺇﻻ ﺑﺄﺩﻟﺔ ﺍﻟﻌﻘﻞ ﻻ ﻏﲑﻩ؛‬
‫‪ .3‬ﻭﻻ ﻳﻄﻠﺐ ﺍﻟﻴﻘﲔ ﺇﻻ ﻬﺑﺎ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‬

‫ﺭﺃﻱ ﺷﺨﺼﻲ‪:‬ﻟﻴﺲ ﺍﻹﻧﺴﺎﻥ ﳎﺮﺩ ﻋﻘﻞ ﻭﻻ ﳎﺮﺩ ﻗﻠﺐ ﻭﺇﺫﺍ‬
‫ﺯﺍﻭﺟﻨﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻨﺤﻨﺎ ﻛﻠﻴﻬﻤﺎ ﺣﻘﻮﻗﻪ ﻭﺣﺪﻭﺩﻩ‬

‫ﳏﺎﻭﻟﺔ ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫‪.1‬ﻋﺠﺰ ﺍﻟﻌﻘﻞ ﻋﻦ ﺇﺩﺭﺍﻙ ﻛﻞ ﺍﳌﻮﺿﻮﻋﺎﺕ‬
‫‪.2‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻌﻘﻞ ﳎﺎﻟﻪ ﻭﻫﻮ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﺃﺩﺍﺗﻪ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻜﺬﻟﻚ ﻟﻠﻘﻠﺐ‬
‫ﳎﺎﻟﻪ ﻭﻫﻮ ﺍﳌﺒﺎﺩﺉ‪ ،‬ﻭﻭﺳﻴﻠﻨﻪ ﺍﻹﺣﺴﺎﺱ‬
‫‪.3‬ﺗﻜﺎﻣﻠﻬﻤﺎ‪ :‬ﻟﻜﻠﻴﻬﻤﺎ ﻳﻘﻴﻨﻪ‪.‬‬

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‫ﺍﳋﺮﻭﺝ ﻣﻦ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ"‬
‫ﺇﺫﻥ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﳝﻨﺢ ﺍﻟﻌﻘﻞ ﻣﻨﻄﻠﻘﺎﺗﻪ ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﳝﻨﺢ ﺍﻟﻘﻠﺐ ﺍﳊﺼﺎﻧﺔ ﺍﻻﺳﺘﺪﻻﻟﻴﺔ‬

‫ﺍﺠﻤﻟﻤﻮﻉ‬

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‫ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

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‫ﻋﺎﰿ ﻭﺍﺣﺪﺍ ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻵﺗﻴﺔ ‪:‬‬

‫‪ -1‬ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ ‪ :‬ﺍﻟﺴﺆﺍﻝ ﺍﳌﺸﻜﻞ‬

‫ﻗﺎﺭﻥ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺑﺄﺧﺮﻯ‪ 11‬ﻗﺎﺑﻠﺔ ﻟﻠﻤﻘﺎﺭﻧﺔ ‪:‬‬
‫" ﺇﻥ ﺍﻟﺬﺍﻛﺮﺓ ﻫﻲ ﳎﺮﺩ ﻇﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ "‬
‫ﻣﺮﺗﺒﺎ ﻣﻮﺍﻃﻦ ﺍﻻﺧﺘﻼﻑ ﻭﻣﻮﺍﻃﻦ ﺍﻻﺗﻔﺎﻕ ﺗﺮﺗﻴﺒﺎ ﻳﺘﻤﺎﺷﻰ ﻣﻊ ﻃﺒﻴﻌﺔ ﺍﳌﺸﻜﻠﺔ ‪.‬‬
‫ﺳﻠﻢ ﳕﻮﺫﺝ ﺍﳌﻮﺿﻮﻉ ﺍﻷﻭﻝ ﻣﻦ ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‬

‫ﺍﶈﻄﺎﺕ‬

‫ﺍﻟﻨﻘﺎﻁ‬

‫ﺗﻘﺪﱘ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ"‬
‫ﻃﺮﺡ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺬﺍﻛﺮﺓ ﻛﻈﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻘﻮﻝ ﺑﺄﻬﻧﺎ ﻇﺎﻫﺮﺓ ﻧﻔﺴﻴﺔ ﺍﺧﺘﻼﻑ ‪ ،‬ﻓﻬﻞ‬
‫ﻫﺬﺍ ﻳﻌﲏ ﺃﻬﻧﻤﺎ ﻻ ﻳﺘﺸﺎﻬﺑﺎﻥ ؟ ﻭﻣﺎ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ؟‬

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‫ﲢﻠﻴﻠﻬﺎ‬
‫ﳏﺎﻭﻟﺔ ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬
‫ﺍﻻﻧﺪﻣﺎﺝ ﻓﻴﻬﺎ‬
‫ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬

‫ﻣﻮﺍﻃﻦ ﺍﻻﺧﺘﻼﻑ‬

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‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬

‫ﻣﻮﺍﻃﻦ ﺍﻻﺗﻔﺎﻕ‬

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‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‬

‫ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ‬

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‫ﺍﳋﺮﻭﺝ ﻣﻦ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ"‬
‫ﺇﺫﻥ ‪ ،‬ﺇﻥ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻳﻔﺮﻕ ﺑﲔ ﺍﻟﻘﻮﻟﲔ ﻻ ﳝﻨﻊ ﺍﺣﺘﻤﺎﻝ ﻭﺟﻮﺩ ﻧﻘﺎﻁ ﺗﺸﺎﺑﻪ ﺑﻴﻨﻬﻤﺎ ﳑﺎ‬
‫ﳚﻌﻞ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﺗﺘﺴﻢ ﺑﺎﻟﺘﺪﺍﺧﻞ ‪ ،‬ﻇﺎﻫﺮﻩ ﺗﻨﺎﻓﺮ ﻭﺑﺎﻃﻨﻪ ﺗﻘﺎﺭﺏ‬

‫ﺍﺠﻤﻟﻤﻮﻉ‬

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‫‪ -2‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ ‪ :‬ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ‬
‫‪ -11‬ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﺘﻴﺢ ﻟﻠﻤﺘﺮﺷﺢ ﺍﺠﻤﻟﺎﻝ ﳌﻤﺎﺭﺳﺔ ﺣﺮﻳﺘﻪ ﻟﻴﺲ ﻓﻘﻂ ﰲ ﺍﺧﺘﻴﺎﺭ ﺇﺣﺪﻯ ﺍﻷﻃﺮﻭﺣﺎﺕ ﺍﻟﱵ ﺗﻘﺒﻞ ﺍﳌﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻷﻃﺮﻭﺣﺔ ﺍﳌﻘﺘﺮﺣﺔ ﺑﻞ ﻭﺃﻳﻀﺎ ﰲ ﺗﻌﻴﲔ ﻃﺒﻴﻌﺔ‬
‫ﺍﳌﺸﻜﻠﺔ ﺍﻟﱵ ﲢﺪﺩ ﺃﻭﻟﻮﻳﺔ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﺍﻻﺗﻔﺎﻕ ﺃﻭ ﺍﻟﻌﻜﺲ ؛ ﻷﻧﻪ ﺇﺫﺍ ﺑﺎﺩﺭﻧﺎ ﺑﺘﻘﺪﱘ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ ﺑﺎﻟﻘﻮﻝ ﻣﺜﻼ ‪ " ،‬ﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺬﺍﻛﺮﺓ ﻛﻈﺎﻫﺮﺓ‬
‫ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻘﻮﻝ ﺑﺄﻬﻧﺎ ﻇﺎﻫﺮﺓ ﻓﻴﺰﻳﻮﻟﻮﺟﻴﺔ ﺗﺸﺎﺑﻪ ‪ ،‬ﻓﻬﻞ ﻫﺬﺍ ﻳﻌﲏ ﺃﻬﻧﻤﺎ ﻻ ﳜﺘﻠﻔﺎﻥ ؟ " ‪ ،‬ﻧﻜﻮﻥ ﻗﺪ ﻗﺮﺭﻧﺎ ﺃﻭﻟﻮﻳﺔ ﻣﻮﺍﻃﻦ ﺍﻟﺘﺸﺎﺑﻪ ﻋﻠﻰ ﻣﻮﺍﻃﻦ ﺍﻻﺧﺘﻼﻑ ﻷﻥ ﺍﳌﺸﻜﻠﺔ‬
‫ﻟﻴﺴﺖ ﰲ ﺍﻟﺘﺸﺎﺑﻪ ﻭﺇﳕﺎ ﰲ ﺍﻻﺧﺘﻼﻑ ‪ .‬ﻭﺇﺫﺍ ﺑﺎﺩﺭﻧﺎ ﺑﺘﻘﺪﱘ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ ﺑﺎﻟﻘﻮﻝ ﻣﺜﻼ ‪ " ،‬ﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺬﺍﻛﺮﺓ ﻛﻈﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻘﻮﻝ ﺑﺄﻬﻧﺎ ﻇﺎﻫﺮﺓ‬
‫ﻧﻔﺴﻴﺔ ﺍﺧﺘﻼﻑ ‪ ،‬ﻓﻬﻞ ﻫﺬﺍ ﻳﻌﲏ ﺃﻬﻧﻤﺎ ﻻ ﻳﺘﺸﺎﻬﺑﺎﻥ ؟ " ‪ ،‬ﻧﻜﻮﻥ ﻗﺪ ﻗﺮﺭﻧﺎ ﺃﻭﻟﻮﻳﺔ ﻣﻮﺍﻃﻦ ﺍﻻﺧﺘﻼﻑ ﻋﻠﻰ ﻣﻮﺍﻃﻦ ﺍﻻﺗﻔﺎﻕ ﻷﻥ ﺍﳌﺸﻜﻠﺔ ﻟﻴﺴﺖ ﰲ ﺍﻻﺧﺘﻼﻑ ﻭﺇﳕﺎ ﰲ‬
‫ﺍﻟﺘﺸﺎﺑﻪ ‪ .‬ﻭﻋﻠﻴﻪ ‪ ،‬ﻓﻨﺤﻦ ﻧﻜﺘﻔﻲ ﺑﺄﺣﺪ ﻭﺟﻬﻲ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﺰﺩﻭﺝ ‪.‬‬

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‫ﺇﺫﺍ ﻛﻨﺖ ﺃﻣﺎﻡ ﻣﻮﻗﻔﲔ ﻣﺘﻌﺎﺭﺿﲔ ‪ ،‬ﻳﻘﻮﻝ ﺃﻭﳍﻤﺎ " ﺇﻥ ﻣﻌﻴﺎﺭ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻮﺿﻮﺡ " ﻭﻳﻘﻮﻝ ﺛﺎﻧﻴﻬﻤﺎ " ﺇﻥ ﻣﻌﻴﺎﺭ‬
‫ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻨﻔﻊ "‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻛﻠﻴﻬﻤﺎ ﺻﺤﻴﺢ ﰲ ﺳﻴﺎﻗﻪ ‪،‬‬
‫ﻭﻳﺪﻓﻌﻚ ﺍﻟﻘﺮﺍﺭ ﺇﱃ ﺃﻥ ﺗﻔﺼﻞ ﰲ ﺍﻷﻣﺮ ﻓﺘﺼﻒ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻱ ﻳﺮﺷﺪ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ‪،‬‬
‫ﻓﻤﺎ ﻋﺴﺎﻙ ﺃﻥ ﺗﺼﻨﻊ ؟‬
‫ﺳﻠﻢ ﳕﻮﺫﺝ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‬

‫ﺍﶈﻄﺎﺕ‬

‫ﺍﻟﻨﻘﺎﻁ‬

‫ﺗﻘﺪﱘ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ"‬
‫ﻃﺮﺡ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻝ " ﺇﻥ ﻣﻌﻴﺎﺭ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻮﺿﻮﺡ " ﻭﺍﻟﻘﻮﻝ " ﺇﻥ ﻣﻌﻴﺎﺭ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻨﻔﻊ "‪،‬‬
‫ﻣﻮﻗﻔﲔ ﻣﺘﻌﺎﺭﺿﲔ ‪ ،‬ﻭﻛﺎﻥ ﻛﻼﳘﺎ ﺻﺤﻴﺤﺎ ﰲ ﺳﻴﺎﻗﻪ ﻭﻣﻨﻄﻘﻪ ‪ ،‬ﻭﺩﻓﻌﺘﻨﺎ ﺍﻟﻀﺮﻭﺭﺓ ﺇﱃ‬
‫ﺍﻟﻔﺼﻞ ﰲ ﺍﻷﻣﺮ ﻟﻨﺼﻒ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻱ ﻳﺮﺷﺪ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ‪ ،‬ﻓﻤﺎ ﻋﺴﺎﻧﺎ ﺃﻥ ﻧﺼﻨﻊ ؟‬

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‫ﲢﻠﻴﻠﻬﺎ‬
‫ﻋﺮﺽ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻷﻭﱃ‬

‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬

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‫ﳏﺎﻭﻟﺔ ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬

‫ﻋﺮﺽ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﺇﺑﺮﺍﺯ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻴﻨﻬﻤﺎ‬

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‫ﺍﻻﻧﺪﻣﺎﺝ ﻓﻴﻬﺎ‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‬

‫ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺻﺤﺔ ﻛﻠﺘﻴﻬﻤﺎ ﰒ ﺍﻟﻔﺼﻞ ﰲ ﺍﳌﺸﻜﻠﺔ ‪:‬‬
‫ﻭﺻﻒ ﺍﳌﻌﻴﺎﺭ ﺍﻟﺴﻠﻴﻢ‬

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‫ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺍﳋﺮﻭﺝ ﻣﻦ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ"‬
‫ﺇﺫﻥ ‪ ،‬ﺇﻥ ﺗﻌﺎﺭﺽ ﺍﻟﻘﻮﻟﲔ ﻻ ﻳﺮﻓﻊ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺻﺤﺘﻬﻤﺎ ﻣﻌﺎ ؛ ﻭﻟﻘﺪ ﺃﻭﺻﻠﻨﺎ ﺍﺟﺘﻬﺎﺩﻧﺎ ﺇﱃ‬
‫ﺍﻷﺧﺬ ﲟﻌﻴﺎﺭ ﺁﺧﺮ ﻳﻨﺎﺳﺐ ﺃﻛﺜﺮ ﻭﻫﻮ ‪) ...‬ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳉﺰﺀ ‪(3‬‬

‫ﺍﺠﻤﻟﻤﻮﻉ‬

‫‪ -3‬ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ ‪ :‬ﺍﻟﻨﺺ ﺍﳌﺸﻜﻞ ﶈﻤﺪ ﻋﺰﻳﺰ ﳊﺒﺎﰊ‬

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‫ﺳﻠﻢ ﳕﻮﺫﺝ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﺠﻤﻟﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ‬

‫ﺍﶈﻄﺎﺕ‬

‫ﺍﻟﻨﻘﺎﻁ‬

‫ﺗﻘﺪﱘ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ" ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺺ‬
‫ﻃﺮﺡ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺏ ﻋﻠﻰ ﺧﺼﻮﺻﻴﺎﺕ ﺛﻘﺎﻓﺘﻬﺎ ﻣﻊ ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ؟‬
‫ﻛﻴﻒ ﲢﺎﻓﻆ ﺍﻟﺸﻌﻮ ُ‬

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‫ﲢﻠﻴﻠﻬﺎ‬

‫ﳏﺎﻭﻟﺔ ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬

‫ﺍﻻﻧﺪﻣﺎﺝ ﻓﻴﻬﺎ‬

‫ﺣﻞ ﺍﻹﺷﻜﺎﻟﻴﺔ‬
‫ﺍﺠﻤﻟﻤﻮﻉ‬

‫ﺍﳉﺰﺀ ﺍﻷﻭﻝ‬

‫‪.1‬ﲣﺘﻠﻒ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﻮﻃﻨﻴﺔ ﻭﺗﺘﻤﺎﻳﺰ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﻟﻜﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ‬
‫ﺧﺼﻮﺻﻴﺎﻬﺗﺎ‪،‬‬
‫‪.2‬ﻭﻣﻊ ﺫﻟﻚ‪ ،‬ﻓﻬﻲ ﺗﺸﺘﺮﻙ ﰲ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﱵ ﺗﺴﻌﻰ ﺇﱃ ﲢﻘﻴﻘﻬﺎ ﻛﺘﺮﻗﻴﺔ‬
‫ﺍﻟﻨﺎﺱ ﻭﲢﺼﲔ ﻛﺮﺍﻣﺘﻬﻢ‪،‬‬
‫‪.3‬ﻭﲢﺮﻛﻬﺎ ﺣﺘﻤﻴﺔ ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻣﻨﻄﻖ ﺍﻻﳒﺬﺍﺏ ﻭﺍﻟﺘﻨﺎﻓﺮ‪،‬‬
‫‪.4‬ﻟﺘﺘﻌﺎﻳﺶ ﻛﻠﻬﺎ ﰲ ﺗﻜﺎﻣﻠﻴﺔ ﺩﻭﻥ ﻃﻤﺲ ﺍﳋﺼﻮﺻﻴﺎﺕ ﺍﻟﱵ ﲤﻴﺰ ﺍﻟﺸﻌﻮﺏ‬

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‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬

‫ﺗﻘﻴﻴﻢ‪:‬‬
‫‪.1‬ﺍﻟﺸﻮﻓﻴﻨﻴﺔ ﻗﺪ ﲡﻌﻞ ﻣﻦ ﺍﻟﻮﻃﻨﻴﺔ ﺣﺎﺟﺰﺍ ﻋﻠﻰ ﺍﻻﻧﻔﺘﺎﺡ ؛‬
‫‪.2‬ﻭﺗﻘﺪﻳﺲ ﺍﻟﺴﻠﻄﺔ ﳛﻮﻝ ﺩﻭﻥ ﲢﻘﻴﻖ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺍﻟﺸﺮﻳﻔﺔ؛‬
‫‪.3‬ﻭﻳﺘﺤﻮﻝ ﻣﻨﻄﻖ ﺍﻻﳒﺬﺍﺏ ﻭﺍﻟﺘﻨﺎﻓﺮ ﺇﱃ ﻣﻨﻄﻖ ﺍﻟﻜﺮﺍﻫﻴﺔ‪.‬‬
‫‪.4‬ﻭﺗﺴﻘﻂ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﺸﺨﺼﺎﻧﻴﺔ ﰲ ﺍﳌﺜﺎﻟﻴﺔ ﺍﳋﻴﺎﻟﻴﺔ‬

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‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ‬

‫ﺭﺃﻱ ﺷﺨﺼﻲ‪:‬ﻻ ﺑﺪ ﻣﻦ ﲢﺼﲔ ﻣﻨﻄﻖ ﺍﻻﳒﺬﺍﺏ ﻭﺍﻟﺘﻨﺎﻓﺮ‬
‫ﺑﻘﻮﺍﻧﲔ ﻋﺎﳌﻴﺔ ﻋﺎﺩﻟﺔ ﻭﺍﺣﺘﺮﺍﻡ ﺗﻄﺒﻴﻘﻬﺎ‪.‬‬

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‫ﺍﳋﺮﻭﺝ ﻣﻦ "ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﺸﻜﻠﺔ"‬
‫ﺇﺫﻥ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﻟﺘﻜﺎﻣﻞ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻘﻮﻳﺔ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺗﺮﺷﻴﺪ ﺍﻷﻗﻮﻳﺎﺀ‬
‫ﻷﻥ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﻘﻮﻳﺔ ﻗﺪ ﺗﺘﺠﱪ‪.‬‬

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