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فلسفه اخلاق،روانشناسی اخلاق،انسانشناسی،فلسفه غرب - اومانیسم اسلامی؟
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اومانیسم اسلامی؟

 

در حال مطالعه کتاب«سمبولیسم در آراء اریک فروم»نوشته آقای شهریار زرشناس بودم که مجبور شدم این نوشته را بنویسم.چرا که اگر با آقای زرشناس آشنا نبودم می گفتم این آقا به هیچ وجه با اومانیسم و روانشناسی آشنائیتی ندارند ولی احساس می کنم تفکرات ضد مدرنیته و همچنین ضد غربی ایشان باعث شده اند که ایشان تا حدودی از مسیر اعتدال خارج شده اند.ایشان در این کتاب که در پی نقد آراء فروم می باشد،بیان می دارد که اریک فروم روانشناسی ماتریالیست است و در مورد انسان دارای تفکراتی مکانیکی می باشد.اما در واقع  نه اریک فروم دارای تفکرات مکانیکی و ماتریالیستی می باشد،و نه ماتریالیست بودن لازمه اومانیسم است.بلکه فروم به مابعداطبیعه کاملاً معتقد می باشد و فیلسوف_روانشناسی وجودگرا می باشد که تمام تلاشش در طول زندگی رفع دغدغه های انسانی و از بین بردن تفکراتی اقتدار گر به نفع باورهای اومانیستیک و انسان گراست و هرچند وی با ادیان ابراهیمی تاریخی«یهود و مسیح»،میانه خوبی ندارد اما همانند کانت و هگل به روح وایدئالیست معتقد است.خداوند را روح این جهان و غایت این عالم می داند و نه صرفاًیک حاکم خودخواهِ مقتدرگرا!

و از سوی دیگر هرچند در تاریخ اومانیسم از افلاطون تاکنون فیلسوفانی ماتریالیست وجود داشته است ولی همانطور که عرض کردم این دلیل بر تعمیم نمی شود و اینکه ما ماتریالیست و مادی گرا بودن را شرط لازمه اومانیسم بدانیم. اومانیسم فروم به خصوص در شناخت طبع و ذات انسانی بدینگونه است که فروم معتقد است انسان خود می تواند کاشف استعدادها و توانائی های درونی خویش باشد و معتقد است که«سنت بزرگ فکر اخلاق انسانی پای بستهای سیستمهای ارزش،بر مبنای مختار بودن و خرد آدمی است.انسان برای خویشتن،ص16»و در مقابل وی معتقد است که سنت اقتدار گرا بطور رسمی استعداد تشخیص نیک و بد را در انسان انکار می کند و به عنوان یک مقام مقتدر آنچه را که برای انسان خوب و بد است تعیین می کند و هنجارهای اخلاقی را مقرر می دارد و این تقریباً همسان است با نظریه اشاعره در اسلام که منکر حسن و قبح عقلی هستند.اما در تفکرات شیعه انسان که مخلوق خداوند است با توجه به خرد و آگاهی خویش، خود می تواند کاشف هنجارها باشد و اگر در شریعت هنجارها مطرح می شوند باید مطابقت با عقل داشته باشند تا قابل اعتماد باشند و ما از عقل با عنوان رسول باطنی یاد می کنیم.انسان در تفکرات اریک فروم موجودی صرفاً ماشینی و رفتارگرا نمی باشد بلکه خود با استفاده از خرد و آگاهی سرنوشت خود را رغم می زند.

در ادامه ما با چند تن از بزرگان اسلام که تفکرات اومانیستیک داشتند آشنا می شویم تا به صورت مختصر با اومانیسم اسلامی در گذشته آشنا شویم.

سه چهره سر شناس
 نیمه‌ی‌ دوم‌ قرن‌ چهارم‌ / دهم‌ كه‌ آل‌بویه‌ حكومت‌ را در اختیار داشتند شاید نقطه‌ی‌ اوج‌ چیزی‌ باشد كه‌ می‌توان‌ آن‌ را «انسان‌ مداری‌» نامید. از آن‌ پس‌ جمّ غفیری‌ از محصّلان‌ مختلف‌ برغم‌ پیش‌ زمینه‌ها و تعهدات‌ دینی‌ گوناگون‌ به‌ «علوم‌ الاوایل‌» و زبان‌ مشتركی‌ كه‌ درباره‌ی‌ آن‌ تبادل‌ افكار گرایش‌ یافتند. برخی‌ از مفسّران‌ این‌ عصر، مانند نتون‌ (2) ، مكتب‌ فلسفی‌ فارابی‌ را پیشرو دانسته‌اند و نفوذ فارابی‌ به‌ راستی‌ از اهمیتی‌ عظیم‌ برخوردار است‌. یقیناً سرلوحه‌ی‌ این‌ عصر به‌ دست‌ او رقم‌ خورد و سزاوار است‌ سلسله‌ سندی‌ را مورد توجه‌ قرار دهیم‌ كه‌ او را به‌ عصری‌ كه‌ بر تحلیل‌ آن‌ مشغولیم‌ متصل‌ كرده‌ است‌، 
نسبت‌ اومانیستهای‌ اسلامی‌ با ارسطو 
اومانیستهای‌ اسلامی‌ همانند پیروان‌ خوب‌ ارسطو علوم‌ را به‌ دو بخش‌ تقسیم‌ می‌كنند، یكی‌ علوم‌ عملی‌ و دیگری‌ علوم‌ نظری‌؛ فقه‌ و كلام‌ را در زمره‌ی‌ بخش‌ اول‌ می‌آورند، كه‌ مؤید این‌ برداشت‌ است‌ كه‌ شكل‌ آموزش‌ مورد بحث‌، صرف‌نظر از طبیعت‌ تعهد دینی‌ كه‌ در بطن‌ آن‌ مطرح‌ است‌ و سنت‌ ادبی‌ای‌ كه‌ آن‌ طبیعت‌ بر شالوده‌ی‌ آن‌ استوار است‌، فرق‌ چندانی‌ با الگوی‌ یونانی‌اش‌ ندارد.
البته‌ ما در اینجا صرفاً نباید به‌ نظریه‌های‌ خاصی‌ كه‌ «انسان‌ انگاران‌» مطرح‌ كرده‌اند نظر كنیم‌. یكی‌ از صور ادبی‌ مخصوص‌ این‌ دوره‌ ساختار «ادبیات‌ حكمی‌» آن‌ است‌، كه‌ شامل‌ كلمات‌ قصار، برهانها، حكایات‌، شرح‌ احوال‌. شرح‌ پدیده‌های‌ طبیعی‌ای‌ می‌شود كه‌ عموماً مبنای‌ محكمی‌ در یونان‌ باستان‌ دارند كه‌ سبك‌ زندگی‌ در ضمن‌ امثال‌ و حكم‌ فرحبخش‌ گذشتگان‌ عرضه‌ شود. مداركی‌ در دست‌ است‌ كه‌ نشان‌ می‌دهند این‌ متون‌ در طیف‌ گسترده‌ای‌ از اقشار رواج‌ داشته‌ است‌ و آنان‌ كه‌ خود می‌دانسته‌اند غالباً از آن‌ متون‌ شاهد مثال‌ می‌آورده‌اند. می‌توان‌ فرض‌ كرد كه‌ بحث‌ جدی‌تر این‌ متون‌ شامل‌ تحلیل‌ و توضیح‌ معانی‌ نقل‌ و قولها و نشان‌ دادن‌ ارتباط‌ آنها با زندگی‌ و اندیشه‌ معاصر می‌باشد. توجه‌ به‌ این‌ سبك‌ نگارش‌ از این‌ جهت‌ مهم‌ است‌ كه‌ زندگی‌ معاصر در جهان‌ اسلام‌ را به‌ تمدن‌ رسمی‌ در بستر یك‌ شبكه‌ی‌ جهانی‌ ظاهراً پیوسته‌ مبتنی‌ بر خرد جاویدان‌ پیوند می‌زند؛ عنوان‌ یكی‌ از كتابهای‌ ابن‌مسكویه‌ « جاودان‌ خرد » است‌. بنابراین‌، وصف‌ «انسان‌ مدار» ظاهراً وصفی‌ بسیار سزاوار است‌
اومانیسیم‌ با قیداسلامی‌ یعنی‌ چه‌؟ 
اومانیسم‌ اسلامی‌، با قید اسلامی‌ بودن‌ آن‌ برای‌ متفكران‌ مسلمانی‌ كه‌ به‌ ابن‌مسكویه‌ ختم‌ می‌شود به‌ كار می‌رود. در واقع‌ الزامات‌ دینی‌ مسلمانان‌، ایشان‌ را به‌ جامعه‌ای‌ كه‌ عضوی‌ از آن‌ هستند نزدیك‌تر می‌كند. شعائر دینی‌ فعالیت‌ ایشان‌ را در بطن‌ آن‌ جامعه‌ معین‌ می‌كند و روابط‌ ایشان‌ را با دیگران‌ بیان‌ می‌دارد، و بدیهی‌ است‌ كه‌ در درون‌ چنین‌ اجتماعی‌ دین‌ نقش‌ برجسته‌ای‌ را ایفا می‌نماید. شاید در برخی‌ اجتماعات‌ دین‌ اهمیت‌ كمتری‌ داشته‌ باشد، یا حتی‌ هیچ‌ اهمیتی‌ نداشته‌ باشد. علاوه‌ بر این‌، در جوامعی‌ كه‌ دارای‌ ادیانی‌ متفاوت‌ هستند برای‌ اینكه‌ شخص‌ بتواند در مسالمت‌ به‌ سر برده‌ و اعمال‌ مدنی‌ عادی‌ خود را كه‌ مددكار یك‌ وجود صلح‌آمیز است‌ انجام‌ دهد لازم‌ است‌ تكالیفی‌ را كه‌ آن‌ ادیان‌ مشخص‌ كرده‌اند به‌ جا آورد. چنانچه‌ شخص‌ وظایف‌ متعارف‌ خود را به‌ جا آورد نه‌ تنها زندگی‌ را برای‌ او آسوده‌تر می‌كند بلكه‌ همچنین‌ ارتقاء اندیشه‌ی‌ او را به‌ سوی‌ سطوح‌ عالی‌تری‌ از تجرید ممكن‌ می‌سازد.
در اینجا بدنیست‌ اشاره‌ كنیم‌ كه‌ در مذهب‌ نو افلاطونی‌ (كه‌ همه‌ی‌ پیروان‌ فارابی‌ با آن‌ مأنوس‌ بودند،) به‌ سهولت‌ می‌توان‌ برای‌ اندیشه‌، قابلیت‌ سیر در مراتب‌ گوناگون‌ را در نظر گرفت‌ تا حدّی‌ كه‌ با مجرّدترین‌ مرتبه‌ای‌ كه‌ ما انسانها قابلیت‌ آن‌ را داریم‌ متحد شود. اما تردیدی‌ نیست‌ كه‌ این‌ طرح‌ از تكامل‌پذیری‌ اندیشه‌ در وهله‌ی‌ اول‌ با تصور دینی‌ فاصله‌ دارد، و بلكه‌ از یك‌ متن‌ فلسفی‌ برخاسته‌است‌ كه‌ هدف‌ آن‌ مصالحه‌ی‌ دیدگاه‌ خاص‌ افلاطونی‌ و ارسطویی‌ است‌. مذهب‌ نوافلاطونی‌ این‌ مناسبت‌ را دارد كه‌ از آن‌ كاملاً بهره‌برداری‌ دینی‌ بشود، زیرا از اتصال‌ میان‌ این‌ جهان‌ با خالق‌ آن‌ تبیینی‌ به‌ دست‌ می‌دهد كه‌ می‌تواند با بافتهای‌ دینی‌ كاملاً متفاوت‌ به‌ خوبی‌ وفق‌ پیدا كند.
از سوی‌ دیگر دین‌ اسلام‌، بنا به‌ رأی‌ غالب‌، بهترین‌ زبان‌ را برای‌ بیان‌ حقایق‌ فلسفی‌ واجد است‌ و فارابی‌ و پیروان‌ او استدلال‌ می‌كنند كه‌ مسلمانان‌ نسبت‌ به‌ غیر مسلمانان‌ مزیتی‌ دارند و آن‌ اینكه‌ دین‌ آنها از دیدگاه‌ سیاسی‌ به‌ نحو بسیار ماهرانه‌ای‌ سازمان‌ یافته‌ است‌. با این‌ حال‌، آنچه‌ «انسان‌ مداران‌» اسلامی‌ می‌باید بپذیرند این‌ است‌ كه‌ متفكران‌ كلاسیك‌ می‌توانستند اندیشه‌ی‌ خود را در امتداد خطوطی‌ مناسب‌ تكمیل‌ كنند، حیتثی‌ بدون‌ استمداد از وحی‌ الهی‌،آن‌ هم‌ درست‌ به‌ طریقی‌ اسلامی‌؛ هر چند آنها بر این‌ اعتقاد بودند كه‌ فلسفه‌ منشأی‌ الهی‌ داشته‌ است‌ و از طریق‌ انبیاء سلف‌ آورده‌ شده‌ است‌. چیزی‌ كه‌ در طول‌ قرون‌ و اعصار تا زمان‌ یونان‌ باستان‌ دگرگون‌ شده‌ است‌ این‌ است‌ كه‌ ادیانی‌ منبعث‌ شده‌اند كه‌ به‌ مسیر كمال‌ با فصاحت‌ بیشتری‌ پرداخته‌اند، به‌ ویژه‌ برای‌ بخشهایی‌ از جامعه‌ كه‌ صرفاً قادرند قسمتی‌ از این‌ مسیر را بپیمایند، لكن‌ طبیعت‌ ذاتی‌ آن‌ كمال‌ نظری‌ دگرگون‌ ناشده‌ باقی‌ مانده‌ است‌

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