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Home » داريوش شايغان يقترح التنوير سبيلا للنهضة الجديدة في كتاب “الهوية والوجود”

داريوش شايغان يقترح التنوير سبيلا للنهضة الجديدة في كتاب “الهوية والوجود”

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الثورة الإيرانية تبنّت العنف بوصفه صانعاً للتاريخ ولا بد من ضمان حقوق الفرد              

اندبندنت عربية / كرم الحلو 

المراقب للحركات الشعبية والاحتجاجية التي اندلعت مطلع هذا القرن في تونس ومصر وامتدت تدريجاً إلى دول عربية أخرى، فضلاً عن “التحرّك الأخضر” والاحتجاجات الهائلة التي أعقبت انتخابات يونيو (حزيران) 2009 في إيران، يدرك أن الأنظمة السياسية والمجتمعات في هذه الدول، ليست عاجزة عن أن تلتقي فحسب، بل إنها تتطور في اتجاهين متعاكسين.

بالمقارنة بين هذه الدول المختلفة اختلافاً كبيراً، نرى خصائص جامعة تميَزها. فهي دول فتية جداً، 60 إلى 70 في المئة من سكانها دون الثلاثين، يفتقرون إلى فرص العمل والمشاركة في الدولة، وهم متعلمون نسبياً ويتمتعون بشبكات تواصل متنوعة، ويتطلعون إلى أنظمة ديموقراطية تحترم كرامة المواطن، وتحقق قدراً مقبولاً من المساواة، إلا أن هذه الدول، تعاني في المقابل من نظام سياسي غير محدَث، ومجتمع ينوء تحت الضغط القهري لسلطة جائرة عصيَة على الإصلاح.

إزاء هذا الاستعصاء الإصلاحي المتمادي، يطرح المفكر والأكاديمي الإيراني المعارض داريوش شيغان في كتابه “الهوية والوجود، العقلانية التنويرية والموروث الديني” (دار الساقي 2020)، تساؤلات منبثقة أساساً من هواجس شخصية ساورته في مؤلفاته السابقة: ما السبيل إلى ردم الفجوات التاريخية في نسيج معارفنا؟ وما الدور الذي نستطيع تأديته في حضارة كوكبية؟ وكيف نفكَر في الفلسفة والفن خارج التاريخ والفضاء الغربيين؟.

يرى المؤلف، أن حضارة كوكبية تحتضن كوكبنا بأسره وتتجلَى في صيرورتين متعارضتين: بروز حركات دينية متطرَفة، ونزعات قومية إقصائية من جهة، ومن جهة أخرى، عالم يعتنق أفكاراً ليبرالية يستطيع البشر بموجبها التزام قيم كونية محايدة إيديولوجياً، تشكل في ذاتها هوية جديدة، لا عرقية ولا أصولية، وتكتسي العلاقات بين الكائنات والثقافات في ظلها طابعاً حوارياً هو السبيل الوحيد لائتلاف البشر على هذا الكوكب.

إيديولوجيات نضالية

بعد عرضه نهضة الأديان في عالمنا المعاصر، تساءل المؤلف عن أي أديان نتحدث؟ فإذا نظرنا إلى العالم الإسلامي الراهن، نرى أن الثورة الإيرانية، على سبيل المثال، ما هي إلا ظاهرة حديثة استمدت إلهامها من الإيديولوجيات النضالية أكثر منها من مسلَمات الإيمان، وهي تستدخل مكتسبات إيديولوجيات اليسار كافة: مفهوم العنف بوصفه مولَد التاريخ، والمحاكم الثورية، والحتمية التاريخية، والاستياء من الغرب وإمبرياليته. وما إن ينزع عن الدين ثقافته وتاريخه، على هذا النحو، حتى يصبح مثل أي إيديولوجيا شمولية تنكفىءعلى ذاتها، وتمهّد لانبعاث المقدَس بلبوسه العنيفة وتحت أقنعة مخيفة. وها إن رياح التغيير تهبّ من داخل الأنظمة المغلقة، والطريقة التي تسير بها مجريات الأمور تشي بأن لا شيء قادراً على إيقافها. فهل من دور يمكن أن تؤديه الفلسفة في البحث عن أساس العالم من دون تحديد مسبق له من طرف دين معين؟

الترجمة العربية للكتاب (دار الساقي)

الفلسفة، كما يرى إليها المؤلف بما هي فرع معرفي مستقل، ظاهرة غربية حصراً كانت قد ظهرت مع فجر الفكر الإغريقي عندما حلّ اللوغوس محل الأساطير المؤسسة التي عُنيت بنشأة الكون، فيما جميع الفلسفات غير الغربية ظلت ترتبط بعرى وثيقة بالموروثات الدينية، وحاولت بما تمتلكه من أدوات أن تخلع عليها حلة عقلانية. كان مصير العالم الإسلامي في العصر الوسيط مختلفاً عن الهند والشرق الأقصى، لأنه وقع تحت تأثير الفكر الإغريقي بسبب ترجمات النصوص الإغريقية إلى السريانية ثم إلى العربية. وقدّر للرشدية أن تفضي إلى نظرية الحقيقة المزدوجة التي قوامها الفصل بين الدين والفلسفة، فيما التوليفة الأخيرة للفلسفة الإسلامية كما تجلَت في إيران هي خلاصية، شأن الفلسفة الهندية أو البوذية. لكن الاهتمام بالفكر الغربي لم يزل يزداد منذ استيلاء رجال الدين على السلطة وتنديدهم بتأثيرها بوصفه تلويثاً للنقاء المزعوم للهوية الإسلامية، كما ازداد اهتمام الشباب الإيراني بأفكار ما بعد الحداثة ممثلة بالفلاسفة جاك دريدا وجيل دولوز وميشال فوكو الذين يحتلون الصدارة، ناهيك عن مارتن هيدغر وهابرماس. الأمر الذي يتكشّف معه خواء الأصوليات من كل صنف، ومحاولاتها اليائسة للعودة إلى عصر ذهبي ما هو إلا خديعة ووهم فاتن ومضلّل لا يفضي غالباً إلا إلى أرض موات، إذ لم يعد ثمة هويات أحادية، بل باتت متكوثرة ومشرذمة، وبتنا غربيين شئنا أم أبينا.

ذلك أن مكتسبات الأنوار، على المستوى السياسي في الفصل بين السلطات الذي نادى به المفكر الفرنسي مونتسكيو في القرن الثامن عشر، أم على المستوى القانوني للحقوق الأساسية للإنسان، أم على المستوى الإبستمولوجي للفكر النقدي، هي قيم كونية ونشترك بها مع الغرب، وعلينا أن ندمجها في نظامنا السياسي، وإلا، فمصيرنا الضياع داخل هذيانات جماعية على ما نراه الآن في بعض مناطق العالم.

هكذا، تستطيع الحضارات غير الغربية أن تستفيد من مبادىء الأنوار على مستويات ثلاثة: المستوى السياسي لفصل السلطات الضروري لمنع تعسفيها، والمستوى القانوني، ما يتعلق بالدفاع عن الحقوق الأساسية للإنسان، مثل ضمان الحقوق الفردية، ثم المستوى الإبستمولوجي من أجل ظهور فكر نقدي. ولا بد، استناداً إلى هذه المبادىء، من أن يعيش الإنسان في عالم متقدم يقي فرديته شرّ آفتين في زماننا: عنف الأنظمة القمعية، والأصولية التي لا تقل إكراهاً عن سابقتها، والتي تنبثق من غور العصور.

كتاب شايغان “الهوية والوجود”، يضع تصوّراتنا السائدة وإيديولوجياتنا التاريخية على المحك، كما يدفعنا في قلب الحداثة وأسئلتها الشائكة وأفكارها الثورية التي تفتح المجال واسعاً لحراك نقدي وتجديدي في الثقافة العربية.

المزيد عن: داريوش شايغان/معارضة إيرانية/الفكر التنويري/النهضة الجديدة/الإصلاح/الحرية الفردية/مارتن هايدغر/فلسفة

 

 

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