‫ﺍﻟﺸﹽَـﺨـــﺺ‬

‫ﲤﻘﺪﱘ‬
‫ﻳﺘﻤﻴﺰ ﺍﻟﻮﺿﻊ ﺍﻟﺒﺸﺮﻱ ﺑﺎﻟﺘﻌﻘﻴﺪ ﻭﺍﻟﻐﻤﻮﺽ ﻭﺍﻟﺘﺪﺍﺧﻞ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﺩ ﳛﻤﻞ ﻣﻌﻪ ﻭﻋﻴﻪ ﺑﺬﺍﺗﻪ ﻛﻜﻴﺎﻥ‬
‫ﻣﺘﻔﺮﺩ ﻟﻪ ﺧﺼﺎﺋﺼﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗُﻨﺴﺐ ﻟﻪ ﻣﺴﺆﻭﻟﻴﺔ ﺃﻓﻌﺎﻟﻪ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻨﻪ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺄﺧﺬ‬
‫ﻗﻴﻤﺔ ﺧﺎﺻﺔ ﻋﻨﺪﻣﺎ ﻳُﻨﻈﺮ ﺇﻟﻴﻪ ﻛﺬﺍﺕ ﻭﺍﻋﻴﺔ‪ ،‬ﺣﺮﺓ ﻭ ﻣﺴﺆﻭﻟﺔ ﳍﺎ ﻛﺮﺍﻣﺔ ﲤﻴﺰﻫﺎ ﻋﻦ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﺗﻌﻲ‬
‫ﺫﺍ‪j‬ﺎ ﻭ ﺗﻌﺘﺰ ﺑﻘﻴﻤﺘﻬﺎ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻟﻜﻨﻬﺎ ﻻ ﺗﻠﻐﻲ ﻛﻮ‪o‬ﺎ ﺣﺒﻴﺴﺔ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻴﻮﺩ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﱵ ﻳﻔﺮﺿﻬﺎ ﺍﻟﻌﺎﱂ‬
‫ﺍﳋﺎﺭﺟﻲ ﺑﻼ ﻫﻮﺍﺩﺓ‪ .‬ﻣﻦ ﻫﻨﺎ ﺗﻨﺒﻊ ﺍﻹﺷﻜﺎﻻﺕ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﻛﻴﻒ ﺗﺘﺤﺪﺩ ﻫﻮﻳﺔ ﺍﻟﺸﺨﺺ؟ ﻭﻣﻢ ﻳﺴﺘﻤﺪ ﻗﻴﻤﺘﻪ؟‬
‫ﻭﻫﻞ ﺍﻟﺸﺨﺺ ﺣﺮ ﰲ ﺑﻨﺎء ﺷﺨﺼﻴﺘﻪ ﺃﻡ ﺃﻧﻪ ﺧﺎﺿﻊ ﳌﺨﺘﻠﻒ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺍﳌﺤﻴﻄﺔ ﺑﻪ ﻭﲣﺘﺮﻗﻪ؟‬
‫ﺍﳌﺤﻮﺭ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺸﺨﺺ ﻭﺍُﳍﻮﻳﺔ‬
‫ﻣﻮﻗﻒ ﺩﻳﻜﺎﺭﺕ‪ :‬ﺍﻟﻔﻜﺮ ﺃﺳﺎﺱ ﺍﳍﻮﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺇﻥ ﺍﻷﺳﺎﺱ ﺍﳌﺤﺪﺩ ﳍﻮﻳﺔ ﺍﻟﺸﺨﺺ ﻫﻮ ﻓﻜﺮﻩ )ﻋﻘﻠﻪ( ﻭﻟﻴﺲ ﺟﺴﺪﻩ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻭﺍﺣﺪ ﻭﻣﺸﺘﺮﻙ ﻭﻫﻮ‬
‫ﺃﻋﺪﻝ ﻗﺴﻤﺔ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺍﻻﺧﺘﻼﻑ ﺍﳌﻮﺟﻮﺩ ﺑﲔ ﺍﻟﻨﺎﺱ ﺭﺍﺟﻊ ﺇﱃ ﻛﻴﻔﻴﺔ ﺍﺳﺘﻌﻤﺎﻝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻟﻌﻘﻠﻪ‪.‬‬
‫ﻟﻜﻦ ﳌﺎﺫﺍ ﻳﻌﺘﱪ ﺩﻳﻜﺎﺭﺕ ﺍﻟﻔﻜﺮ ﻫﻮ ﺃﺳﺎﺱ ﺍﳍﻮﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ؟‬
‫ﻳﻌﺘﱪ ﺩﻳﻜﺎﺭﺕ ﺃﻥ ﺍﻟﻔﻜﺮ ﻫﻮ ﺍﻷﺳﺎﺱ ﺍﳌﺤﺪﺩ ﳍﻮﻳﺔ ﺍﻟﺸﺨﺺ‪ ،‬ﻷﻧﻪ ﺷﺮﻁ ﺇﺩﺭﺍﻛﻬﺎ )ﺍﳍﻮﻳﺔ( ﻣﻦ ﺟﻬﺔ‪،‬‬
‫ﻭﻷﻥ ﻫﺬﻩ ﺍﳍﻮﻳﺔ ﻫﻲ ﺍﻟﻔﻜﺮ ﻧﻔﺴﻪ ﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﳑﺎ ﻳﻌﲏ ﺃﻥ ﻋﻼﻗﺔ ﺍﻟﻔﻜﺮ ‪Œ‬ﻮﻳﺔ ﺍﻟﺸﺨﺺ ﻫﻲ ﻋﻼﻗﺔ‬
‫ﻣﺰﺩﻭﺟﺔ‪:‬‬
‫‪ -‬ﺇﻧﻪ ﻋﱪ ﺍﻟﻔﻜﺮ ﻳﺘﻢ ﺍﻟﻮﻋﻲ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻭﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻓﻬﻲ ﺷﺮﻁ ﺇﺩﺭﺍﻙ ﺟﻮﻫﺮﻫﺎ‪ ،‬ﻓﻐﻴﺎﺏ‬
‫ﺍﻟﻔﻜﺮ ﻳﻌﲏ ﻏﻴﺎﺏ ﺇﻣﻜﺎﻧﻴﺔ ﺇﺩﺭﺍﻙ ﺍﳍﻮﻳﺔ ‪.‬‬
‫‪ -‬ﺇﻥ ﺍﻟﻔﻜﺮ ﻫﻮ ﺟﻮﻫﺮ ﺍﻟﺬﺍﺕ‪ ،‬ﻓﻤﻦ ﺃﻧﺎ ؟ ﺃﻧﺎ ﻛﺎﺋﻦ ﻣﻔﻜﺮ‪ ،‬ﻭﺍﻟﻔﻜﺮ ﺷﺮﻁ ﻭﺟﻮﺩﻱ‪ ،‬ﺫﻟﻚ ﻣﱴ‬
‫ﺍﻧﻘﻄﻌﺖ ﻋﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻧﻘﻄﻌﺖ ﻋﻦ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺇﺫﻥ ﻓﺎﻟﻮﺟﻮﺩ ﻣﺮﺗﺒﻂ ﺑﺎﻟﺘﻔﻜﲑ ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻰ ﰲ ﺍﻟﺜﺮﺍﺕ‬
‫ﺍﻟﺪﻳﻜﺎﺭﰐ ﺑﺎﻟﻜﻮﺟﻴﺘﻮ‪ ":‬ﺃﻧﺎ ﺃﻓﻜﺮ ﺇﺫﺍ ﺃﻧﺎ ﻣﻮﺟﻮﺩ"‪.‬‬
‫ﻣﻮﻗﻒ ﺟﻮﻝ ﻻﺷﻮﻟﻴﻲ‪ :‬ﺍُﳍﻮﻳﺔ ﻣﺰﺍﺝ ﻭﺫﺍﻛﺮﺓ‬
‫ﻳﻌﺘﱪ ﺟﻮﻝ ﻻﺷﻮﻟﻴﻲ ﺃﻥ ﺍﳌﺤﺪﺩ ﺍﻟﺮﺋﻴﺲ ﻟﻠﺸﺨﺺ ﻫﻮ ﻫﻮﻳﺘﻪ ﻛﺬﺍﺕ ﻣﺘﻄﺎﺑﻘﺔ ﻣﻊ ﺫﺍ‪j‬ﺎ ﻭﻣﺘﻤﻴﺰﺓ ﻋﻦ‬
‫ﻏﲑﻫﺎ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﳍﻮﻳﺔ ﺗﺒﻘﻰ ﻣﺘﻮﺣﺪﺓ ﰲ ﺍﻟﺰﻣﺎﻥ ﻛﻨﺘﻴﺠﺔ ﻟﻌﻤﻞ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻵﻟﻴﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﱵ ﲢﻤﻲ‬
‫ﻭﺣﺪﺓ ﺍﻟﺸﺨﺺ‪ ،‬ﺃﳘﻬﺎ‪ :‬ﺁﻟﻴﺔ ﻭﺣﺪﺓ ﺍﳌﺰﺍﺝ ﻭﺁﻟﻴﺔ ﺍﻟﺬﺍﻛﺮﺓ ﺍﻟﱵ ﲢﻔﻆ ﻣﺎﺿﻲ ﺍﻟﺸﺨﺺ ﻭﺗﻮﺻﻠﻪ ﲝﺎﺿﺮﻩ‪ .‬ﺃﻣﺎ‬
‫ﺠﻮﻝ ﻻﺷﻮﻟﻴﻲ ﻳﺆﻛﺪ ﺃ‪o‬ﺎ ﻻ ﺗُﻌﻄﻰ ﺑﺸﻜﻞ ﺃﻭﱄ ﺃﺻﻴﻞ ﰲ‬ ‫ﻋﻦ ﺳﺆﺍﻝ ﻣﺪﻯ ﺛﺒﺎﺕ ﻫﻮﻳﺔ ﺍﻟﺸﺨﺺ ﺃﻭ ﺗﻐﲑﻫﺎ؟ ﻓ ُ‬
‫ﺷﻌﻮﺭﻧﺎ ﻣﺜﻠﻤﺎ ﺃ‪o‬ﺎ ﻟﻴﺴﺖ ﻧﺘﺎﺟﺎ ﻋﺒﺜﻴﺎ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ "ﺑﻨﻴﺔ ﻧﻔﺴﻴﺔ"‪ ،‬ﻧﺒﺾٌ ﻣﺘﺼﻞٌ ﲟﺰﺍﺟﻨﺎ ﺍﻟﺸﺨﺼﻲ ﻭﺑﺬﺍﻛﺮﺗﻨﺎ‪.‬‬

‫‪1‬‬
‫ﻛﻞ ﻣﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﺬﺍﻛﺮﺓ ﻳﻨﺘﻤﻲ ﺇﱃ ﺍﻷﻧﺎ ﺍﻟﺬﻱ ﳛﺪﺩ ﻃﺒﻴﻌﺔ ﺭﺩﻭﺩ ﺃﻓﻌﺎﻟﻨﺎ ﰲ ﳐﺘﻠﻒ ﺍﳊﺎﻻﺕ ﺍﻟﻨﻔﺴﻴﺔ ‪.‬‬
‫ﻭﻛﻠﻤﺎ ﺗﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻤﺎ ﺗﻮﻟﺪ ﻟﺪﻳﻪ ﺍﻟﺸﻌﻮﺭ ﺑﻮﺣﺪﺗﻪ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺣﱴ ﻭﺇﻥ ﻃﺎﻟﺘﻬﺎ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺘﻐﲑﺓ‪.‬‬
‫ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﻳﻨﺘﻘﺪ ﻻﺷﻮﻟﻴﻲ ﺍﻟﺘﺼﻮﺭ ﺍﳌﺎﻫﻮﻱ ﺍﻟﺜﺎﺑﺖ ﳍﻮﻳﺔ ﺍﻟﺸﺨﺺ‪ ،‬ﻭﻳﺜﺒﺖ ﺃﻥ ﺃﺳﺎﺱ ﺍﳍﻮﻳﺔ ﻫﻮ‬
‫ﺣﻔﻆ ﺍﻟﻄﺒﻊ ﻭﺗﺮﺍﺑﻂ ﺍﳌﺎﺿﻲ ﺑﺎﳊﺎﺿﺮ ﰲ ﺍﻟﺬﺍﻛﺮﺓ‪.‬‬
‫ﻣﻮﻗﻒ ﺳﻴﺠﻤﻮﻧﺪ ﻓﺮﻭﻳﺪ‪ :‬ﻫُﻮﻳﺔ ﺍﻟﺸﺨﺺ ﻻﺷُﻌﻮﺭﻳﺔ‬
‫ﻋﻠﻰ ﻋﻜﺲ ﻣﻮﻗﻒ ﺩﻳﻜﺎﺭﺕ ﻭﺟﻮﻥ ﻟﻮﻙ‪ ،‬ﻳﺮﻯ ﻓﺮﻭﻳﺪ ﺃﻥ ﺍﻟﻮﻋﻲ ﻻ ﳝﺜﻞ ﺳﻮﻯ ﺍﳉﺰء ﺍﻟﺴﻄﺤﻲ ﻣﻦ‬
‫ﺍﻟﺸﺨﺼﻴﺔ؛ ﻫﺬﻩ ﺍﻷﺧﲑﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﺑﻨﻴﺔ ﻣﺮﻛﺒﺔ ﻧﺸﻴﻄﺔ ﺗﺘﺸﻜﻞ ﻣﻦ ﺛﻼﺛﺔ ﻋﻨﺎﺻﺮ ﻣﺘﺼﺎﺭﻋﺔ ﻋﻠﻰ ﳓﻮٍ ﻣﺴﺘﻤﺮ‪،‬‬
‫ﻫﻲ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺸﻬﻮﺍﱐ )ﺍﳍﻮ‪ :‬ﳎﻤﻮﻉ ﺍﻟﺮﻏﺒﺎﺕ ﻭﺍﻟﻐﺮﺍﺋﺰ(‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻟﻌﻘﻼﱐ )ﺍﻷﻧﺎ‪ :‬ﺍﻟﻌﻨﺼﺮ ﺍﳌﺴﺆﻭﻝ ﻋﻦ‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﺘﻮﺍﺯﻥ(‪ ،‬ﻭﺍﻟﻌﻨﺼﺮ ﺍﻷﺧﻼﻗﻲ )ﺍﻷﻧﺎ ﺍﻷﻋﻠﻰ‪ :‬ﻋﻨﺼﺮ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ(‪،‬‬
‫ﻭﻃﺒﻴﻌﺔ ﺍﻟﺼﺮﺍﻉ ﺗﺘﺤﺪﺩ ﺑﺼﻮﺭﺓ ﻻ ﺷﻌﻮﺭﻳﺔ‪ ،‬ﻻ ﻳﻌﻴﻬﺎ ﺍﻟﺸﺨﺺ ﻭﻻ ﳝﻠﻚ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺤﻜﻢ ﻓﻴﻬﺎ‪ ،‬ﺇﻧﻪ‬
‫ﻋﺎﺟﺰ ﲤﺎﻣﺎ ﻋﻦ ﺍﻟﻮﻋﻲ ‪Œ‬ﻮﻳﺘﻪ ﻭﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺘﻪ‪ .‬ﺇﻥ ﺍﻟﻼﺷﻌﻮﺭ ﻫﻮ ﺍﳉﺎﻧﺐ ﺍﻷﻭﺳﻊ ﻭﺍﻷﻋﻤﻖ ﰲ ﺷﺨﺼﻴﺎﺗﻨﺎ‬
‫ﻭﻫﻮ ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﲨﻴﻊ ﺍﺧﺘﻴﺎﺭﺍﺗﻨﺎ ﻭﻣﻮﺍﻗﻔﻨﺎ ﻭﺳﻠﻮﻛﺎﺗﻨﺎ‪ ،‬ﺣﻴﺚ ﻳﺘﻮﺍﺻﻞ ﺃﺛﺮﻩ ﻭﲢﻜﱡﻤﻪ ﻓﻴﻨﺎ ﻟﻴﻼ ﻭ‪o‬ﺎﺭﺍ‪ ،‬ﻧﻮﻣﺎ‬
‫ﻭﻳﻘﻈﺔ‪.‬‬
‫‪Œ‬ﺬﺍ ﻳﻜﻮﻥ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ ﻗﺪ ﲡﺎﻭﺯ ﺍﻟﺘﺼﻮﺭ ﺍﳌﺎﻫﻮﻱ ﺍﻟﺜﺎﺑﺖ ﳍﻮﻳﺔ ﺍﻟﺸﺨﺺ ﺇﱃ ﺗﺼﻮﺭ ﺳﻴﻜﻮﻟﻮﺟﻲ‬
‫ﻳﺮﻫﻦ ﺍﳍﻮﻳﺔ ﺑﺎﻟﻼﺷﻌﻮﺭ‪.‬‬
‫ﻣﻮﻗﻒ ﺟﻮﻥ ﻟﻮﻙ‪ :‬ﻫُﻮﻳﺔ ﺍﻟﺸﺨﺺ ﰲ ﻭﻋﻴﻪ ﻭﺫﺍﻛﺮﺗﻪ‬
‫ﻳﻌﺮﻑ ﺟﻮﻥ ﻟﻮﻙ ﺍﻟﺸﺨﺺ‪" :‬ﻛﺎﺋﻦ ﻣﻔﻜﺮ ﻋﺎﻗﻞ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺘﻌﻘﻞ ﻭﺍﻟﺘﺄﻣﻞ ﻭﻋﻠﻰ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺫﺍﺗﻪ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺃ‪o‬ﺎ ﻣﻄﺎﺑﻘﺔ ﻟﻨﻔﺴﻬﺎ‪ ،‬ﻭﺃ‪o‬ﺎ ﻫﻲ ﻧﻔﺲ ﺍﻟﺸﻲء ﺍﻟﺬﻱ ﻳﻔﻜﺮ ﰲ ﺃﺯﻣﻨﺔ ﻭﺃﻣﻜﻨﺔ ﳐﺘﻠﻔﺔ"‪ ،‬ﻭﻳﺮﻯ ﺃﻥ ﻣﺎ ﳚﻌﻞ‬
‫ﺍﻟﺸﺨﺺ "ﻫﻮ ﻧﻔﺴﻪ" )ﻫﻮ ﻫﻮ( ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻫﻮ ﺫﻟﻚ ﺍﻟﻮﻋﻲ ﺃﻭ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﺼﺎﺣﺐ ﲨﻴﻊ‬
‫ﺃﻓﻌﺎﻟﻪ ﻭﺣﺎﻻﺗﻪ ﺍﻟﺸﻌﻮﺭﻳﺔ ﺍﳋﺎﺻﺔ؛ ﻣﻦ ﺷﻢ ﻭﺗﺬﻭﻕ ﻭﲰﻊ ﻭﺇﺣﺴﺎﺱ ﻭﺇﺭﺍﺩﺓ‪ ،‬ﺗﻀﺎﻑ ﺇﻟﻴﻬﺎ ﺍﻟﺬﺍﻛﺮﺓ ﺍﻟﱵ ﺗﺮﺑﻂ‬
‫ﺍﳋﱪﺍﺕ ﺍﻟﺸﻌﻮﺭﻳﺔ ﺍﳌﺎﺿﻴﺔ ﺑﺎﳋِﱪﺓ ﺍﳊﺎﻟﻴﺔ‪ ،‬ﳑﺎ ﻳﻌﻄﻲ ﳍﺬﺍ ﺍﻟﻮﻋﻲ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﰲ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﺑﺎﺧﺘﺼﺎﺭ ﻓﺎﳍﻮﻳﺔ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺗﻜﻤﻦ ﰲ ﻓﻌﻞ ﺍﻟﻮﻋﻲ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﳌﺎﺿﻲ ﻳﺼﺒﺢ ﺍﻟﻮﻋﻲ ﺫﺍﻛﺮﺓ ﺑﻜﻞ ﺑﺴﺎﻃﺔ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ‬
‫ﻟﻜﻲ ﻳﺘﺠﻨﺐ ﻟﻮﻙ ﺍﻟﻘﻮﻝ ﺑﻮﺟﻮﺩ ﺟﻮﻫﺮ ﻣﻔﻜﺮ )ﺩﻳﻜﺎﺭﺕ(‪ ،‬ﺃﻱ ﺃﻥ ﺍﳍﻮﻳﺔ ﻻ ﺗﻘﻮﻡ ﰲ ﺃﻱ ﺟﻮﻫﺮ ﻣﺎﺩﻱ ﻛﺎﻥ‬
‫ﺃﻭ ﻋﻘﻠﻲ‪ ،‬ﻭﻻ ﺗﺴﺘﻤﺮ ﺇﻻ ﻣﺎﺩﺍﻡ ﻫﺬﺍ ﺍﻟﻮﻋﻲ ﻣﺴﺘﻤﺮﺍ‪.‬‬
‫ﺍﳌﺤﻮﺭ ﺍﻟﺜﺎﱐ‪ :‬ﻗﻴﻤﺔ ﺍﻟﺸﺨﺺ‬
‫ﻣﻮﻗﻒ ﺇﳝﺎﻧﻮﻳﻞ ﻣﻮﻧﻴﻴﻪ‪ :‬ﺍﻟﺸﺨﺺ ﺫﺍﺕ ﻭﻟﻴﺲ ﺃﺩﺍﺓ‬
‫ﻳﺮﻯ ﺃﻧﺼﺎﺭ ﺍﳌﺬﻫﺐ ﺍﻟﺸﺨﺼﺎﱐ ﺃﻥ ﺍﻟﺸﺨﺺ ﻟﻴﺲ ﻣﻮﺿﻮﻋﺎ ﻣﺜﻞ ﺑﺎﻗﻲ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺇﳕﺎ ﻫﻮ‬
‫ﻛﻴﻨﻮﻧﺔ ﻧﻔﺴﻴﺔ ﻣﺘﻔﺮﺩﺓ ﺗﺘﻤﻴﺰ ﺑﺎﻟﻮﻋﻲ ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﺇﺫ ﻳﺴﺘﺤﻴﻞ ﺗﻌﺮﻳﻒ ﺍﻟﺸﺨﺺ ﺃﻭ ﺍﻟﻨﻔﺎﺫ ﺇﱃ ﻋﻤﻖ ﺫﺍﺗﻪ‪ ،‬ﻳﻘﻮﻝ‬
‫‪2‬‬
‫ﻣﻮﻧﻴﻲ‪" :‬ﺇﻥ ﺍﻟﺸﺨﺺ ﻟﻴﺲ ﻣﻮﺿﻮﻋﺎ‪ ،‬ﺑﻞ ﻫﻮ ﺑﺎﻟﺬﺍﺕ ﻣﺎ ﻻ ﳝﻜﻦ ﰲ ﺃﻱ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳُﻌﺎﻣﻞ ﺑﻮﺻﻔﻪ‬
‫ﻣﻮﺿﻮﻋﺎ"‪ ،‬ﺃﻱ ﺃﻥ ﻛﻞ ﺷﻲء ﻣﻦ ﺃﺷﻴﺎء ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﳝﻜﻦ ﺗﻌﺮﻳﻔﻪ ﻭﺍﻹﺣﺎﻃﺔ ﺑﻪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺷﺨﺼًﺎ‪،‬‬
‫ﻷﻥ ﺍﻟﺸﺨﺺ ﻳﺘﻤﻨَﻊ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﻣﻬﻤﺎ ﺣﺼﻠﻨﺎ ﺇﺯﺍءﻩ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﻣِﺰﺍﺟﻪ ﻭﻫﻴﺌﺘﻪ ﻭﺃﻋﺮﺍﺿﻪ‪ ،‬ﺇﻧﻪ ﳛﺘﻔﻆ‬
‫ﺑﺬﺍﺗﻴﺘﻪ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻐﲑ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺧﲑ ﻻ ﻳﺴﺘﻄﻴﻊ ﻣﻌﺮﻓﺔ "ﺍﻷﻧﺎ" ﻛﻤﺎ ﻫﻮَ‪ ،‬ﻭﻻ ﺃﻥ ﻳُﻌﺒﱢﺮ ﻋﻨﻪ ﰲ ﻛُﻠﱢﻴﺘﻪ ﻭﻻ ﺃﻥ‬
‫ﻳﺘﻔﻬﻤﻪ ﰲ ﺣﻘﻴﻘﺘﻪ‪ .‬ﺃﻭ ﺑﻌﺒﺎﺭﺓ ﻣﻮﺟﺰﺓ‪ :‬ﻗﺪ ﻧﻌﺮﻑ ﻋﻦ ﺍﻟﺸﺨﺺ ﻟﻜﻨﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﻣﻌﺮﻓﺔ ﺍﻟﺸﺨﺺ‪ ،‬ﺫﻟﻚ ﺃﻥ‬
‫ﺛﺮﻭﺓ ﺍﻟﺸﺨﺺ ﻻ ‪o‬ﺎﺋﻴﺔ‪ .‬ﻓﻼ ﺷﻲء ﳑﺎ ﻳﻌﱪ ﻋﻨﻬﺎ ﻳﺴﺘﻨﻔِﺪﻫﺎ ﻭﻻ ﺷﻲء ﳑﺎ ﻳﺸﺮﻃﻬﺎ ﻳﺴﺘﻌﺒﺪﻫﺎ‪...‬ﺇﻥ ﺍﻟﺸﺨﺺ‬
‫ﺨﺼَﻨﺔٍ ﻣﻨﺎﻫﻀﺔ ﻟﻜﻞ ﺍﻟﺘﺤﺪﻳﺪﺍﺕ‪.‬‬
‫ﻧﺸﺎﻁُ ﺣﺮﻛﺔِ ﺷَ ْ‬
‫ﻣﻮﻗﻒ ﺇﳝﺎﻧﻮﻳﻞ ﻛﺎﻧﻂ‪ :‬ﺍﻟﺸﺨﺺ ﻏﺎﻳﺔ ﰲ ﺫﺍﺗﻪ‬
‫ﺗﻨﻘﺴﻢ ﺍﳌﻮﺟﻮﺩﺍﺕ ﰲ ﺍﻟﻜﻮﻥ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﻗﺴﻢ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﻌﺎﻗﻠﺔ‪ ،‬ﻭﻗﺴﻢ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻏﲑ ﺍﻟﻌﺎﻗﻠﺔ‪،‬‬
‫ﻓﺎﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﻌﺎﻗﻠﺔ ﻭﺣﺪﻫﺎ ﺗﻨﻔﺮﺩ ﺑﻘﻴﻤﺔ ﻣﻄﻠﻘﺔ ﻭﺗﺴﺘﺤﻖ ﺃﻥ ﺗُﺴﻤﻰ ﺃﺷﺨﺎﺻﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﺑﺎﻗﻲ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﻓﻠﻴﺴﺖ ﳍﺎ ﺳﻮﻯ ﻗﻴﻤﺔ ﺍﺳﺘﻌﻤﺎﻟﻴﺔ ﻧﺴﺒﻴﺔ‪ ،‬ﻭﺗﺴﻤﻰ‪ :‬ﺃﺷﻴﺎءً‪ ،‬ﺍﻷﻭﱃ ﺗﻨﻔﺮﺩ ﺑﻮﺿﻊ ﺍﻋﺘﺒﺎﺭﻱ ﻣﺘﻌﺎﱄ ﻭﻣﻘﺪﺱ ﻻ‬
‫ﻳﻘﺒﻞ ﺍﻻﺳﺘﻐﻼﻝ ﺃﻭ ﺍﻻﺳﺘﺒﺪﺍﻝ ﻣﻦ ﺃﺟﻞ ﻣﺼﻠﺤﺔ ﻣﺎ ﻛﻴﻔﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗُﻮﺿﻊ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻭﺳﻴﻠﺔ ﻣﻦ ﺃﺟﻞ‬
‫ﺧِﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻏﺎﻳﺔ ﰲ ﺫﺍﺗﻪ ﻳﺴﺘﺤﻖ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻻﺣﺘﺮﺍﻡ ﻟﻜﺮﺍﻣﺘﻪ ﺍﻵﺩﻣﻴﺔ ﻭﻟﻴﺲ ﻻﻣﺘﻼﻛﻪ ﺍﻷﺷﻴﺎء‪.‬‬
‫ﻳﻘﻮﻝ ﻛﺎﻧﻂ‪" :‬ﺗﺼﺮﱠﻑ ﺩﺍﺋﻤﺎ ﺑﻄﺮﻳﻘﺔ ﺗُﻌﺎﻣﻞ ﲟﻘﺘﻀﺎﻫﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺷﺨﺼِﻚ‪ ،‬ﻛﻤﺎ ﰲ ﺷﺨﺺِ ﻏﲑﻙ‪،‬‬
‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻏﺎﻳﺔ ﻭﻟﻴﺲ ﺃﺑﺪﺍ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻭﺳﻴﻠﺔ")‪ . (1‬ﺇﻥ ﺍﻟﺸﺨﺺ ﻏﺎﻳﺔ ﰲ ﺫﺍﺗﻪ ﻭﻟﻴﺲ ﻣﻮﺿﻮﻋﺎ ﺃﻭ ﻭﺳﻴﻠﺔ ﲣﻀﻊ‬
‫ﻟﻼﺳﺘﻌﻤﺎﻝ ﰒ ﺗﻨﺘﻬﻲ ﺻﻼﺣﻴﺘﻬﺎ‪ .‬ﺇﻥ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ ﻻ ﺗُﻘﺪﺭ ﺑﺜﻤﻦ ﻭﻻ ﺗﻘﺒﻞ ﺍﻟﺘﻮﻇﻴﻒ ﻣﻦ ﺃﺟﻞ ﻣﺼﻠﺤﺔ ﺇﺭﺍﺩﺓ‬
‫ﺃﺧﺮﻯ‪.‬‬
‫ﻣﻮﻗﻒ ﻓﺮﻳﺪﺭﻳﻚ ﻫﻴﻐﻞ‪ :‬ﻗﻴﻤﺔ ﺍﻟﺸﺨﺺ ﰲ ﺃﺩﺍﺋﻪ ﻟﻠﻮﺍﺟﺐ‬
‫ﻋﻠﻰ ﺧﻼﻑ ﺍﳌﻮﻗﻒ ﺍﻷﺧﻼﻗﻲ ﻹﳝﺎﻧﻮﻳﻞ ﻛﺎﻧﻂ ﻳﺮﻯ ﻫﻴﻐﻞ ﺃﻥ ﻗﻴﻤﺔ ﺍﻟﺸﺨﺺ ﻻ ﺗﻮﻟﺪ ﻣﻌﻪ ﻭﻻ‬
‫ﻳﺼﻨﻌﻬﺎ ﺑﺈﺭﺍﺩﺗﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﻜﺘﺴﺒﻬﺎ ﻣﻦ ﺍﻣﺘﺜﺎﻟﻪ ﻟﺮﻭﺡ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﳍﺎ ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺃﺩﺍﺋﻪ ﻟﻠﻮﺍﺟﺐ ﺍﻟﻘﺎﻧﻮﱐ‬
‫ﻭﺍﻷﺧﻼﻗﻲ ﺍﻟﺬﻱ ﲢﺪﺩﻩ ﺗﺸﺮﻳﻌﺎﺕ ﺍﳌﺠﺘﻤﻊ‪ .‬ﻓﺎﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺼﺎﳊﺔ ﻫﻲ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻘﺎﻧﻮﻥ‪،‬‬
‫ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﺸﺎﺋﻨﺔ ﻫﻲ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻪ‪ .‬ﻟﺬﻟﻚ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺃﻥ ﻳﻨﻔﺘﺢ ﻋﻠﻰ ﺍﳉﻤﺎﻋﺔ ﻭﺃﻥ ﳝﺘﺜﻞ ﻟﻠﻮﺍﺟﺐ‪ ،‬ﻳﻘﻮﻝ‬
‫ﻫﻴﻐﻞ‪" :‬ﺍﳌﺮﺗﺒﺔ ﺍﻟﱵ ﻳﺸﻐﻠﻬﺎ ﻓﺮﺩ ﻣﺎ ﲢﺪﺩ ﻭﺍﺟﺒﺎﺗﻪ"‪ .‬ﺃﻭ ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪ :‬ﺗﺘﺤﺪﺩ ﻫﻮﻳﺔ ﺍﻟﻔﺮﺩ ﲝﺴﺐ ﺃﺩﺍﺋﻪ ﻟﻮﺍﺟﺒﻪ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﳌﺮﺗﺒﺔ ﺍﻟﱵ ﳛﺪﺩﻫﺎ ﺍﳌﺠﺘﻤﻊ‪ .‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﻗﻴﻤﺔ ﻧﺴﺒﻴﺔ ﻣﺘﻐﲑﺓ‪.‬‬
‫ﺍﳌﺤﻮﺭ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﺸﺨﺺ ﺑﲔ ﺍﳊﺘﻤﻴﺔ ﻭﺍﳊﺮﻳﺔ‬
‫ﻣﻮﻗﻒ ﺑﺎﺭﻭﺥ ﺳﺒﻴﻨﻮﺯﺍ‪ :‬ﻻ ﺣﺮﻳﺔ ﻟﻠﺸﺨﺺ‬
‫ﺍﻧﺴﺠﺎﻣﺎ ﻣﻊ ﺍﻟﺘﺼﻮﺭ ﺍﳌﻮﺿﻮﻋﻲ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﺍﻟﺸﺨﺺ ﳎﺮﺩ ﺍﻧﻌﻜﺎﺱ ﻭﻧﺘﻴﺠﺔ ﻹﻛﺮﺍﻫﺎﺕ ﻭﺿﻐﻮﻁ ﻣﻮﺿﻮﻋﻴﺔ‬
‫ﻣﺘﻨﻮﻋﺔ‪ :‬ﺑﻴﻮﻟﻮﺟﻴﺔ‪ ،‬ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺭﺍﺛﻴﺔ‪ ،‬ﺛﻘﺎﻓﻴﺔ‪ ،‬ﺍﻗﺘﺼﺎﺩﻳﺔ ﻭﺳﻴﺎﺳﻴﺔ‪ ،‬ﻳﺮﻯ ﺑﺎﺭﻭﺥ ﺍﺳﺒﻴﻨﻮﺯﺍ ﺃﻥ ﺍﻟﺸﺨﺺ ﻟﻴﺲ‬
‫‪3‬‬
‫ﺫﺍﺗﺎ ﺣﺮﺓ‪ ،‬ﺑﻞ ﻫﻮ ﻧﺘﺎﺝ ﺿﺮﻭﺭﺍﺕ ﻭﺣﺘﻤﻴﺎﺕ ﺧﺎﺭﺟﻴﺔ‪ ،‬ﺣﻴﺚ ﺷَﺒﱠﻪ ﺩﻋﻮﻯ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺪﻋﻮﻯ ﺣﺮﻳﺔ‬
‫ﺣَﺠﺮﺓ ﻣﺘﺪﺣﺮﺟﺔ ﻣِﻦ ﻋﻠﻰ ُﻣﺮﺗﻔﻊ ﻧﺘﻴﺠﺔ ﺩﻓﻌﺔ ﺧﺎﺭﺟﻴﺔ‪ ،‬ﺃﻱ ﺑﺴﺒﺐ ﻗﻮﺓ ﺧﺎﺭﺟﻴﺔ ُﻣﺤﺮﱢﻛﺔ ﻭﻟﻴﺲ ﺍﺧﺘﻴﺎﺭﺍ ﻣِﻦ‬
‫ﺫﺍ‪j‬ﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﺘﺒﺠﺤﻮﻥ ﺑﺎﻣﺘﻼﻙ ﺍﳊﺮﻳﺔ ﳌﺠﺮﺩ ﺃ‪o‬ﻢ ﻭﺍﻋﻮﻥ ﺑﺸﻬﻮﺍ‪j‬ﻢ ﻓﻬﻢ –ﺣﺴﺐ ﺳﺒﻴﻨﻮﺯﺍ‪ -‬ﳚﻬﻠﻮﻥ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﲢﺪﺩﻫﻢ ﺣﺘﻤﻴﺎ‪ .‬ﻭﺇﻻ ﻫﻞ ﻳُﻘﺒﻞ ﺃﻥ ﻧﻌﺘﱪ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻳﺒﻜﻲ ﻃﻠﺒﺎ ﻟﻠﺤﻠﻴﺐ ﺣﺮﺍ ﰲ‬
‫ﺍﺷﺘﻬﺎﺋﻪ ﺃﻭ ﺍﳉﺒﺎﻥ ﺍﻟﺬﻱ ﻳﻬﺮﺏ ﻣﻦ ﺍﳌﻮﺍﺟﻬﺔ ﺣﺮﺍ ﰲ ﻓﺮﺍﺭﻩ؟‬
‫ﻣﻮﻗﻒ ﺍﻟﻌﻠﻮﻡ ﺍﻻﻧﺴﺎﻧﻴﺔ‪ :‬ﺗﺬﻭﻳﺐ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﺘﻤﻴﺎﺕ ﺗﺘﺠﺎﻭﺯ ﻭﻋﻴﻪ ﻭﺗﻠﻐﻲ ﺣﺮﻳﺘﻪ‬
‫ﺑﺎﻧﻔﺼﺎﳍﺎ ﻋﻦ ﺍﻟﻔﻠﺴﻔﺔ ﺧﻼﻝ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﻕ ‪ 19‬ﺗﻮﺟﻬﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﱃ ﺩﺭﺍﺳﺔ‬
‫ﺿﻌﻔﻪ ﳌﺎ ﺍﻛﺘﺸﻔﺖ ﺃﻧﻪ ﳎﺮﺩ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻓﺠﻌﻠﺖ ﻣﻨﻪ ﻣﻮﺿﻮﻋﺎ ﻟﻠﻤﻌﺮﻓﺔ ﺑﻌﺪﻣﺎ ﻛﺎﻥ ﺫﺍﺗﺎ ﻋﺎﺭﻓﺔ‪ ،‬ﻭﻓﻀﺤﺖ ُ‬
‫ﺻﻮﺭﺓ ﻣﻨﻌﻜﺴﺔ ﻋﻦ ﺍﳌﺤﺪﺩﺍﺕ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﳌﺤﻴﻄﺔ ﺑﻪ‪ ،‬ﻓﻬﻮ ﺳﻮﺳﻴﻮﻟﻮﺟﻴﺎ ﻧﺘﻴﺠﺔ ﺣﺘﻤﻴﺔ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻨﺸﺌﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗُﻠﻘﻨﻪ ﻛﻴﻔﻴﺔ ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺘﺼﺮﻑ ﻭﺗُﺪﳎﻪ ﰲ ﺍﳌﺠﺘﻤﻊ ﻋﱪ ﺁﻟﻴﺎﺕ ﺍﻟﺘﻜﻴﻒ‬
‫ﻭﺍﻟﺘﻘﻤﺺ ﻭﺍﻟﻘﻮﻟﺒﺔ ﺍﻟﺬﻫﻨﻴﺔ‪ ،‬ﺣﱴ ﻳﺼﲑ ﺟﺰءﺍ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺛﻘﺎﻓﺔ ﺍﳌﺠﺘﻤﻊ‪ .‬ﻭﻫﻮ ﺍﻗﺘﺼﺎﺩﻳﺎ )ﻋﻠﻰ ﺍﻷﻗﻞ ﰲ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﳌﺎﺭﻛﺴﻲ( ﺟﺰء ﻣﻦ ﺍﻟﺒﻨﻴﺔ ﺍﳌﺎﺩﻳﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺗﺼﻨﻌﻪ ﺍﻟﻈﺮﻭﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ‪ ،‬ﻣﺎﺩﺍﻣﺖ‬
‫"ﺍﻟﺒﻨﻴﺔ ﺍﻟﺘﺤﺘﻴﺔ ﲢﺪﺩ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻔﻮﻗﻴﺔ"‪ ،‬ﻭﻫﻜﺬﺍ ﺑﺎﻗﻲ ﻓﺮﻭﻉ ﺍﳌﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺣﱴ ﺃﺿﺤﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻇﻞ‬
‫ﻳﻈﻦ ﺃﻧﻪ ﺍﻟﺴﻴﺪ ﰲ ﳑﻠﻜﺔ ﺷﺒﺤﺎ ﺑﻼ ﻣﻌﲎ‪ ،‬ﻭﺁﻟﺔ ﺗُﺸﺤﻦ ﻭﺗُﺴﺘﻌﻤﻞ‪ ،‬ﻓﺎﳕﺤﺖ ﻫﻴﺒﺘﻪ ﻭﺗﻘﻠﺼﺖ ﻗﻴﻤﺘﻪ ﻭﻛﺄﻧﻪ‬
‫ﻛﺎﻥ ﻣﺮﺳﻮﻣﺎ ﻣﻦ ﺍﻟﺮﻣﺎﻝ )ﺣﺴﺐ ﺗﻌﺒﲑ ﻣﻴﺸﻴﻞ ﻓﻮﻛﻮ(‪ ،‬ﻭﻇﻬﺮﺕ ﺃﺻﻮﺍﺕ ﺗﻌﱪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﻭﺑﺎﻥ ﻭﺍﻻﺧﺘﻔﺎء‬
‫ﲟﺜﻞ ﻋﺒﺎﺭﺓ "ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ" ﺍﻟﱵ ﺗﻠﺨﺺ ﻓﻘﺪﺍﻧﻪ ﻟﺘﻠﻚ ﺍﳍﺎﻟﺔ ﻣﻦ ﺍﻟﺘﺤﺮﺭ ﺍﻟﱵ ﻛﺎﻥ ﻳَﺪﱠﻋﻴﻬﺎ ﻭﻳﺰﻋُﻤﻬﺎ ﳌﺎ ﻗﻴﻞ‬
‫ﻋﻨﻪ "ﺍﻹﻧﺴﺎﻥ ﻣﻘﻴﺎﺱ ﻛﻞ ﺷﻲء" ﻗﺒﻞ ﺃﻥ ﺗُﻨﺘﺰﻉ ﻣﻨﻪ ﻭﻳﻔﻘﺪ ﺑﺮﻳﻘﻪ‪.‬‬
‫ﻣﻮﻗﻒ ﺟﺎﻥ ﺑﻮﻝ ﺳﺎﺭﺗﺮ‪ :‬ﺍﻹﻧﺴﺎﻥ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ﺑﺎﳊﺮﻳﺔ‬
‫ﻋﻠﻰ ﺧﻼﻑ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺴﺎﺑﻘﺔ ﻳﺆﻛﺪ ﺳﺎﺭﺗﺮ ﺃﻥ ﺍﻟﺸﺨﺺ ﺇﻧﺴﺎﻥ ﺻَﻨﻊ ﺫﺍﺗﻪ ﺑﺬﺍﺗﻪ‪ ،‬ﺫﺍﺕ ﺣﺮﺓ ﻭﻣﻨﻔﺘﺤﺔ‬
‫ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴﺎﺕ ﻻ ‪o‬ﺎﺋﻴﺔ‪ ،‬ﻷﻥ ﻫﻮﻳﺘﻪ ﺗﺘﺤﺪﺩ ﺑﺎﳌﺸﺮﻭﻉ ﺍﻟﺬﻱ ﳜﺘﺎﺭﻩ ﻟﻨﻔﺴﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻬﻮ ﺩﺍﺋﻢ ﺍﻟﺘﺠﺎﻭﺯ‬
‫ﻟﻮﺿﻌﻴﺘﻪ ﺍﻷﺻﻠﻴﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻷﻧﺸﻄﺔ ﺍﻟﱵ ﳝﺎﺭﺳﻬﺎ ﻣﺎﺩﺍﻡ ﻭﺟﻮﺩﻩ ﺳﺎﺑﻖ ﳌﺎﻫﻴﺘﻪ‪ .‬ﻳﺘﻤﻴﺰ ﺑﺎﻟﺘﻌﺎﱄ ﻋﻠﻰ ﻭﺿﻌﻴﺘﻪ‪ ،‬ﺇﺫ‬
‫ﺑﻮﺍﺳﻄﺔ ﺍﻟﻔﻌﻞ ﻭﺍﳊﺮﻛﺔ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﺘﺎﺭ ﻣﺎﻫﻴﺘﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻣﺸﺮﻭﻋﻪ ﺍﻟﺬﻱ ﻳﺮﻳﺪ‪ ،‬ﻳﻘﻮﻝ ﺳﺎﺭﺗﺮ‪:‬‬
‫"ﺍﻹﻧﺴﺎﻥ ﻣﺸﺮﻭﻉ ﻻ ﻳﻮﺟﺪ ﰲ ﲰﺎء ﺍﳌﺸﺮﻭﻋﺎﺕ ﻣﺸﺮﻭﻉ ﻣﺜﻠﻪ"‪ .‬ﳍﺬﺍ ﺍﻧﺘﻘﺪ ﺳﺎﺭﺗﺮ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﳜﺘﺰﻝ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺑُﻌﺪ ﻭﺍﺣﺪ ﻣﻄﻠﻖ‪ ،‬ﻷﻧﻪ ﻳﻐﻔﻞ ﺃﺑﻌﺎﺩ ﺣﻘﻴﻘﻴﺔ ﺃﺧﺮﻯ ﲢﺪﺩ ﻣﺎﻫﻴﺘﻪ‪ ،‬ﻭﻳﺪﺍﻓﻊ ﻋﻦ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ‬
‫ﻟﻜﻮ‪o‬ﺎ ﺗﺸﻜﻞ ﺟﻮﻫﺮ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﺑﻨﺎء ﻋﻠﻰ ﺫﻟﻚ ﻳﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﻏﻴﺎﺏ ﺍﻟﻀﺮﻭﺭﺍﺕ‬
‫ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺇﳕﺎ ﻳﻌﲏ ﺃﻥ ﺍﻟﺸﺨﺺ ﳛﺘﻔﻆ ﺑﺎﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺠﺎﻭﺯ ﻭﺻﻨﺎﻋﺔ ﺍﻟﺬﺍﺕ ﻭﺇﺛﺒﺎﺕ ﺍﳊﺮﻳﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ‬
‫ﺍﻟﻈﺮﻭﻑ ﻭﺍﻹﻛﺮﺍﻫﺎﺕ‪ ،‬ﻳﻘﻮﻝ ﺳﺎﺭﺗﺮ‪" :‬ﺍﻹﻧﺴﺎﻥ ﳏﻜﻮﻡ ﻋﻠﻴﻪ ﺑﺎﳊﺮﻳﺔ"‪ ،‬ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ‪" :‬ﺇﻥ ﺍﻟﺒﻄﻞ ﻫﻮ ﺍﻟﺬﻱ‬
‫ﻳﺼﻨﻊ ﻣﻦ ﻧﻔﺴﻪ ﺑﻄﻼ‪ ،‬ﻭﺍﳉﺒﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻨﻊ ﻣﻦ ﻧﻔﺴﻪ ﺟﺒﺎﻧﺎ"‪.‬‬
‫‪4‬‬
 ‫ﻣﻮﻗﻒ ﻣﻮﻧﻴﻴﻪ‪ :‬ﺣﺮﻳﺔ ﺍﻟﺸﺨﺺ ﻣﺸﺮﻭﻃﺔ‬
‫ﻳﺮﻯ ﻣﻮﻧﻴﻴﻪ ﺃﻥ ﺣﺮﻳﺔ ﺍﻟﺸﺨﺺ ﻣﺸﺮﻭﻃﺔ ﺑﺎﻟﻮﺿﻊ ﺍﻟﻮﺍﻗﻌﻲ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ‪ ،‬ﻭﳏﺼﻮﺭﺓ ﰲ ﺣﺪﻭﺩ‬
‫ﺇﻣﻜﺎﻧﺎﺗﻪ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﳉﺴﺪﻳﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﳌﺸﺮﻭﻁ ﻻ ﻳﻌﲏ ﺍﳋﻀﻮﻉ ﻟﻠﻀﺮﻭﺭﺓ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺣﺴﺐ‬
‫ﻣﻮﻧﻴﻴﻪ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﻣﺼﲑﻩ ﻭﻻ ﳝﻜﻦ ﻷﻱ ﺷﺨﺺ ﺁﺧﺮ‪ ،‬ﻓﺮﺩﺍ ﻛﺎﻥ ﺃﻭ ﲨﺎﻋﺔ‪ ،‬ﺃﻥ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﰲ ﺫﻟﻚ‪،‬‬
‫ﲟﺎ ﰲ ﺫﻟﻚ ﺍﳌﺠﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻨﺤﺼﺮ ﺩﻭﺭﻩ ﰲ ﺗﻄﻮﻳﺮ ﻣﻴﻮﻻﺕ ﺍﻟﺸﺨﺺ ﺑﺎﻋﺘﻤﺎﺩﻩ ﺗﺮﺑﻴﺔ ﺍﻗﺘﺮﺍﺣﻴﺔ ﺗﻘﻮﻡ ﻋﻠﻰ‬
‫ﺃﺳﺎﺱ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻟﺒﻨﺎء ﻻ ﺍﻟﻘﺴﺮﻱ ‪.‬‬

‫‪5‬‬