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‫ﺟﻤﻌﻪ ‪ 6‬ﺗﺎ ﭘﻨﺠﺸﻨﺒﻪ‪ 12‬ﺁﺫﺭﻣﺎﻩ ‪1394‬ﺧﻮﺭﺷﻴﺪﻯ‬

‫ﺗﻔﻜﺮ ﻭ ﺗﺄﻣﻞ ﻓﻠﺴﻔﻰ ﺩﺭ ﺧﺪﻣﺖ ﺗﻮﺳﻌﻪ ﭘﺎﻳﺪﺍﺭ ﻭ‬ ‫ﻧﻈﺎﻡ ﺳﻴﺎﺳﻰ ﻣﺨﺘﻠﻂ؟‬
‫ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ‬
‫ﺍﺗﻮﺭﻳﺘﺮ ﻛﻪ ﺩﺭ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﻫﻢ ﺑﻪ‬ ‫ﺭﺍﻣﻴﻦ ﻛﺎﻣﺮﺍﻥ‪ -‬ﻣﻮﺿﻮﻉ ﻣﺎﻫﻴﺖ‬
‫‪‬ﺁﺧﺮﻳﻦ ﭘﻨﺞﺷﻨﺒﻪ ﻣﺎﻩ ﻧﻮﺍﻣﺒﺮ ﻫﺮ ﺳﺎﻝ »ﺭﻭﺯ ﺟﻬﺎﻧﻰ ﻓﻠﺴﻔﻪ« ﻧﺎﻡﮔﺬﺍﺭﻯ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﻭﺷﻨﻰ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪ ،‬ﺍﺣﺴﺎﺱ ﺗﻤﻠﻚ‬ ‫ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺍﻳﺮﺍﻥ ﺍﺯ ﺑﺪﻭ ﭘﻴﺪﺍﻳﺶﺍﺵ‬
‫ﺷﺨﺼﻰ ﻛﺸﻮﺭ ﺍﺯ ﺳﻮﻯ ﺻﺎﺣﺒﺎﻥ ﻗﺪﺭﺕ‬ ‫ﻣﻮﺿﻮﻉ ﺑﺤﺚ ﺑﻮﺩﻩ ﻭ ﺗﺎ ﺳﺎﻝﻫﺎ ﭘﺲ ﺍﺯ‬
‫»ﻣﻜﺘﺐ ﻳﻮﻧﺎﻥ« ﺍﺛﺮ ﺭﺍﻓﺎﺋﻞ ﻛﻪ ﺩﺭ ﻓﻼﺳﻔﻪ ﻋﺼﺮ ﻗﺪﻳﻢ ﻣﺎﻧﻨﺪ ﺯﺭﺗﺸﺖ ﺑﻪ‬ ‫ﻛﺎﻣﻴﺎﺭ ﺑﻬﺮﻧﮓ‪ -‬ﺳﺎﺯﻣﺎﻥ ﻋﻠﻤﻰ ﻭ‬ ‫ﺭﺍﻣﻴﻦ ﻛﺎﻣﺮﺍﻥ‬ ‫ﺍﺳﺖ‪ .‬ﻳﺎﺩﺁﻭﺭﻯ ﻛﻨﻢ ﻛﻪ ﺍﻳﻦ ﺍﺣﺴﺎﺱ‬ ‫ﺳﻘﻮﻁﺍﺵ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻣﻮﺿﻊ ﻣﻦ‬
‫ﺗﺼﻮﻳﺮ ﻛﺸﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﻓﺮﻫﻨﮕﻰ ﺳﺎﺯﻣﺎﻥﻣﻠﻞﻣﺘﺤﺪ)ﻳﻮﻧﺴﻜﻮ(‬ ‫ﺗﻤﻠﻚ ﺩﺭ ﻫﻤﻪ ﺟﺎ ﻣﺘﺮﺍﺩﻑ ﻓﺴﺎﺩ ﻧﻴﺴﺖ‪،‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺭﻭﺷﻦ ﺍﺳﺖ ﻭ ﺑﺮﺩﺍﺷﺘﻢ ﺍﺯ‬
‫ﺑﻪ ﺩﻟﻴﻞ ﺍﻫﻤﻴﺖ »ﻓﻠﺴﻔﻪ ﺩﺭ ﺭﻓﺎﻩ‬ ‫ﻛﻪ ﻧﻈﺎﻡ ﺩﺍﺋﻢ ﺑﻪ ﺁﻥ ﺭﺟﻮﻉ ﻣﻰﻛﻨﺪ ﻭ‬ ‫ﻻﺍﻗﻞ ﻣﻮﺍﺭﺩ ﺑﺴﻴﺎﺭ ﻧﺎﺩﺭﻯ ﻫﺴﺖ ﻛﻪ‬ ‫ﭼﻨﺪ ﻭ ﭼﻮﻥ ﻧﻈﺎﻡﻫﺎﻯ ﺳﻴﺎﺳﻰ ﻣﺪﺭﻥ‬
‫ﻭﻟﻰ ﺣﺠﺖﺍﻻﺳﻼﻡ ﺣﺴﻦ ﺭﻭﺣﺎﻧﻰ‬ ‫ﻏﺒﺎﺭ ﺍﺳﺖ«‪.‬‬ ‫ﺍﻧﺴﺎﻥ‪ ،‬ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ ﭘﻴﭽﻴﺪﮔﻰﻫﺎﻯ‬ ‫ﻣﻰﻛﻮﺷﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺁﻥ ﻣﻴﺰﺍﻥ ﻛﻨﺪ‪،‬‬ ‫ﻣﻮﺟﺪ ﻓﺴﺎﺩ ﻣﺎﻟﻰ ﻓﺮﻣﺎﻧﺮﻭﺍ ﻭ ﺍﻃﺮﺍﻓﻴﺎﻧﺶ‬
‫ﻧﻴﺰ ﺩﺭ ﺳﺎﻝ ﺍﺯ ﮔﺬﺷﺘﻪ ﺩﺭ ﻣﺮﺍﺳﻢ ﺁﻏﺎﺯ‬ ‫ﺯﻧﺪﮔﻰ ﻭ ﭘﻴﺸﺒﺮﺩ ﺻﻠﺢ ﺩﺭ ﺟﻬﺎﻥ«‬ ‫ﻫﻤﺎﻥ ﺣﺎﻛﻤﻴﺖ ﺻﺮﻑ ﺍﻳﺪﺋﻮﻟﻮژﻯ‬ ‫ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻰ ﺩﺭ ﺣﻜﻮﻣﺖ ﺍﺳﻼﻣﻰ‪ ،‬ﺍﻳﻦ‬ ‫ﻧﻴﺰ ﺑﻪ ﻫﻤﭽﻨﻴﻦ‪.‬‬
‫ﺳﺎﻝ ﺗﺤﺼﻴﻠﻰ ﺩﺍﻧﺸﮕﺎﻩﻫﺎ ﺑﻪ ﻣﺴﺎﻟﻪ‬ ‫»ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﺍﺳﻼﻣﻰ«‬ ‫ﺩﺍﺭﺩ‪ ،‬ﻳﻚ ﺭﻭﺯ ﺩﺭ ﺳﺎﻝ ﺭﺍ ﺑﻪ ﺑﺰﺭﮔﺪﺍﺷﺖ‬ ‫ﺍﺳﺖ‪ .‬ﻣﻌﻴﺎﺭ ﺍﺻﻠﻰﺍﺵ ﺑﺮﺍﻯ ﻣﺼﻮﻥ‬ ‫ﻓﺴﺎﺩ ﻛﺎﻣ ًﻼ ﺣﻜﻢﻓﺮﻣﺎﺳﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﺑﺎﺑﺖ‬ ‫ﺍﻳﻦ ﺩﻭﻣﻰ ﺑﻴﺸﺘﺮ ﻣﻮﺿﻮﻉ ﻧﮕﺎﺭﺵ‬
‫ﺍﻧﺘﻘﺎﺩ ﺍﺯ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﺍﺷﺎﺭﻩ ﻛﺮﺩ ﻭ‬ ‫ﺩﺭ ﺳﺎﻝﻫﺎﻯ ﮔﺬﺷﺘﻪ ﺭﻫﺒﺮ ﺟﻤﻬﻮﺭﻯ‬ ‫ﻧﮕﺎﻩ ﺩﺍﺷﺘﻦ ﺧﻮﻳﺶ ﺍﺯ ﺗﻐﻴﻴﺮﺍﺕ‬ ‫ﮔﻮﻯ ﺳﺒﻘﺖ ﺍﺯ ﺭژﻳﻢ ﺷﺎﻩ ﻛﻪ ﺳﻬﻞ ﺍﺳﺖ‪،‬‬ ‫ﻣﻄﻠﺐ ﺑﻪ ﻓﺮﺍﻧﺴﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭﻟﻰ‬
‫ﮔﻔﺘﻪ ﺑﻮﺩ‪» :‬ﻣﻤﻜﻦ ﺍﺳﺖ ﻣﺎ ﺑﻪ ﺑﺨﺸﻰ‬ ‫ﺍﺳﻼﻣﻰ ﺩﺭ ﺳﺨﻨﺮﺍﻧﻰﻫﺎﻯ ﺧﻮﺩ ﺧﻮﺍﺳﺘﺎﺭ‬ ‫ﻓﻠﺴﻔﻪ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﻣﻄﻠﻮﺏ‪ ،‬ﺭﺟﻮﻉ ﺑﻪ ﻫﻤﻴﻦ ﺍﺻﻞ ﺍﺳﺖ‪.‬‬ ‫ﺧﻼﺻﻪﺍﻯ ﺍﺯ ﺁﻥ ﺩﺭ ﻣﻘﺎﻻﺕ ﻓﺎﺭﺳﻰﺍﻡ‬
‫ﺍﺯ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﻧﻘﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻛﻪ‬ ‫»ﻣﻬﻨﺪﺳﻰ ﻓﺮﻫﻨﮕﻰ« ﻭ »ﺗﻐﻴﻴﺮ ﺳﺎﺧﺘﺎﺭ‬ ‫ﻫﻨﺮﻯ ﺑﺮﻭﻛﺲ ﺁﺩﺍﻣﺰ ﭘﮋﻭﻫﻨﺪﻩﻯ‬ ‫ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﻏﻴﺮ ﺍﺯ ﺍﻳﻦ ﻗﻄﺐ ﻧﻤﺎﻯ‬ ‫ﺍﺯ ﺑﺴﻴﺎﺭﻯ ﻧﻈﺎﻡﻫﺎﻯ ﻣﺸﺎﺑﻪ ﺑﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﻴﺰ ﻫﺴﺖ ﻭ ﺑﻪ ﻫﺮ ﺻﻮﺭﺕ ﻗﺼﺪ‬
‫ﺑﺎ ﺁﻣﻮﺯﻩﻫﺎﻯ ﺍﺳﻼﻣﻰ ﻣﺎ ﻣﻨﻄﺒﻖ ﻧﺒﺎﺷﺪ‬ ‫ﺗﺎﺭﻳﺦ ﺑﻪ ﻃﻨﺰ ﻣﻰﮔﻮﻳﺪ‪» :‬ﻓﻠﺴﻔﻪ ﭘﺎﺳﺦ‬ ‫ﺍﺭﺯﺷﻰ ﻭ ﺭﺍﻫﻨﻤﺎ ﻧﺪﺍﺭﺩ‪ ،‬ﻳﺎ ﻫﻤﻴﻦ ﺍﺳﺖ‬ ‫ﺗﻮﺟﻪ ﺩﺍﺭﻡ ﻛﻪ ﻓﺴﺎﺩ ﻣﺎﻟﻰ ﺩﺭ‬ ‫ﺑﺴﻂﺍﺵ ﺩﺭ ﺍﻳﻨﺠﺎ ﺭﺍ ﻧﺪﺍﺭﻡ‪ .‬ﻧﻈﺎﻡ‬
‫ﺍﻣﺎ ﻣﺎ ﺑﺎﻳﺪ ﻋﻠﻢ ﺭﺍ ﻧﻘﺪ ﻛﻨﻴﻢ ﻭ ﻧﻪ ﺣﺬﻑ‪.‬‬ ‫ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ« ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﺎﻣﻔﻬﻮﻡ ﺑﻪ ﻣﺸﻜﻼﺕ ﻏﻴﺮﻗﺎﺑﻞ ﺣﻞ‬ ‫ﻭ ﻳﺎ ﺗﻌﻄﻴﻞ ﻭ ﭘﺲ ﺗﺎ ﻫﺴﺖ ﺑﺎﻳﺪ ﻫﻤﻴﻦ‬ ‫ﺣﻜﻮﻣﺖﻫﺎﻯ ﺗﻮﺗﺎﻟﻴﺘﺮ ﻫﻢ ﺩﻳﺪﻩ ﺷﺪﻩ‬ ‫ﻣﺨﺘﻠﻂ ﺍﺻﻮﻻً ﺩﺭ ﺍﻳﻦ ﺑﻴﻨﺶ ﺟﺎﻳﻰ‬
‫ﺍﺷﻜﺎﻝ ﻣﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻰﺧﻮﺍﻫﻴﻢ‬ ‫ﺑﺎ ﻫﻤﻪﻯ ﺗﻐﻴﻴﺮﺍﺗﻰ ﻛﻪ ﺩﺭ ﺳﺎﻝﻫﺎﻯ‬ ‫ﺍﺳﺖ«‪ .‬ﻳﻮﻧﺴﻜﻮ ﺍﻣﺎ ﻓﻠﺴﻔﻪ ﺭﺍ »ﻧﻴﺮﻭﻳﻰ‬ ‫ﺑﺎﺷﺪ ﻛﻪ ﻫﺴﺖ‪ .‬ﺍﻳﻦ ﺍﺯ ﺳﺘﻮﻥ ﺍﺻﻠﻰ‬ ‫ﻭ ﻣﻰﺷﻮﺩ‪ ،‬ﺑﺨﺼﻮﺹ ﺩﺭ ﻛﺸﻮﺭﻫﺎﻯ‬ ‫ﻧﺪﺍﺭﺩ‪ ،‬ﻭﻟﻰ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻰﺧﻮﺍﻫﻢ‪،‬‬
‫ﮔﺬﺷﺘﻪ ﺩﺭ ﻛﻨﺎﺭ »ﺷﻮﺭﺍﻯ ﻋﺎﻟﻰ ﺍﻧﻘﻼﺏ‬ ‫ﺑﺮﺍﻯ ﺭﻫﺎﻳﻰ ﺟﻤﻌﻰ ﻭ ﻓﺮﺩﻯ« ﻣﻰﺩﺍﻧﺪ‪.‬‬ ‫ﻛﻤﻮﻧﻴﺴﺘﻰ ﻭ ﺩﺭ ﺧﻮﺩ ﺍﺗﺤﺎﺩ ﺷﻮﺭﻭﻯ‪،‬‬ ‫ﻣﺤﺾ ﺍﻧﺪﻳﺸﻪ ﭘﺮﺩﺍﺯﻯ‪ ،‬ﺑﺒﻴﻨﻢ ﻛﻪ ﻧﻈﺎﻡ‬
‫ﺑﺨﺸﻰ ﺍﺯ ﻋﻠﻢ ﺭﺍ ﺣﺬﻑ ﻛﻨﻴﻢ«‪.‬‬ ‫ﻓﺮﻫﻨﮕﻰ« ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺍﻣﺎ ﻭﻟﻰ ﻓﻘﻴﻪ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺍﻳﺮﻳﻨﺎ ﺑﻮﻛﻮﻭﺍ ﻣﺪﻳﺮﻛﻞ ﻳﻮﻧﺴﻜﻮ ﺩﺭ‬ ‫ﺑﻨﺎ‪.‬‬ ‫ﻭﻟﻰ ﺗﻔﺎﻭﺗﻰ ﻫﺴﺖ ﺑﻴﻦ ﺳﺆ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬ ‫ﺍﺳﻼﻣﻰ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﻣﺨﺘﻠﻂ ﺷﻤﺮﺩ ﻳﺎ ﻧﻪ‪،‬‬
‫ﺍﻭ ﺩﺭ ﻳﻚ ﺳﺨﻨﺮﺍﻧﻰ ﺩﻳﮕﺮ ﺑﺎ ﺍﺷﺎﺭﻩ‬ ‫»ﻣﻄﻠﻮﺏ« ﻧﻤﻰﺩﺍﻧﺪ ﻭ ﺧﻮﺍﺳﺘﺎﺭ »ﺟﺪﻳﺖ‬ ‫ﭘﻴﺎﻣﻰ ﻛﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺭﻭﺯ ﺟﻬﺎﻧﻰ‬ ‫ﻭﻟﻰ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻋﺘﺒﺎﺭ ﺍﻳﺪﺋﻮﻟﻮژﻯ ﺍﺑﺪﻯ‬ ‫ﻣﻨﺎﺑﻊ ﺩﻭﻟﺘﻰ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻛﺴﻰ ﺍﺳﺖ‬ ‫ﻭ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﭼﻪ ﺗﺼﻮﻳﺮﻯ ﻣﻰﺗﻮﺍﻥ‬
‫ﺑﻪ ﺍﻳﻨﻜﻪ »ﺍﺳﻼﻣﻰ ﻛﺮﺩﻥ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺑﻴﺸﺘﺮ ﺩﺭ ﺑﺎﺯﻧﮕﺮﻯ ﻭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻯ«‬ ‫ﻓﻠﺴﻔﻪ ﻣﻨﺘﺸﺮ ﻛﺮﺩﻩ ﺍﺳﺖ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ‬ ‫ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻣﻮﺭﺩ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺍﺯ ﺩﻳﮕﺮ‬ ‫ﻭ ﺑﻪ ﻫﻴﭻ ﺻﻮﺭﺕ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺗﻤﻠﻚ‬ ‫ﺍﺯ ﺁﻥ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺁﻧﭽﻪ ﺑﻪ ﺻﺮﺍﻓﺖ ﺍﻳﻦ‬
‫ﺑﻪ ﺩﺭﺳﺘﻰ ﺗﺒﻴﻴﻦ ﻧﺸﺪﻩ ﺍﺳﺖ« ﺗﺎﻛﻴﺪ‬ ‫ﺍﻳﻦ ﺟﻤﻠﻪ ﻃﻨﺰ ﺍﺯ ﻫﻨﺮﻯ ﺁﺩﺍﻣﺰ‪ ،‬ﺁﻭﺭﺩﻩ‬ ‫ﻣﻮﺍﺭﺩ ﻣﺸﺎﺑﻪ ﻛﻤﺘﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﺎﻳﺪ‬ ‫ﺧﻮﺩ ﺩﺭﺷﺎﻥ ﺑﻴﺎﻭﺭﺩ ﻭ ﻭ ﻣﻮﺭﺩﻯ ﻛﻪ ﻓﺮﺩﻯ‬ ‫ﻛﺎﺭﻡ ﺍﻧﺪﺍﺧﺖ‪ ،‬ﺧﻮﺍﻧﺪﻥ ﻣﻄﺎﻟﺐ ﺑﺮﺧﻰ‬
‫ﻛﺮﺩ‪» :‬ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ‬ ‫ﺭﺷﺘﻪﻫﺎﻯ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﺖ‪» :‬ﺗﻔﻜﺮ ﻛﺮﺩﻥ ﺩﺭ ﻣﻮﺭﺩ ﺁﻧﭽﻪ ﺑﻪ‬ ‫ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ ﺑﻰ ﺍﻋﺘﻘﺎﺩﻯ ﺑﻪ ﻣﺸﺮﺑﻰ‬ ‫ﻳﺎ ﮔﺮﻭﻫﻰ ﻛﺸﻮﺭﻯ ﺭﺍ ﻣﻠﻚ ﻃﻠﻖ ﺧﻮﺩ‬ ‫ﺍﺯ ﻛﺎﺭﺷﻨﺎﺳﺎﻥ ﺑﻮﺩ ﻛﻪ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺭﺍ‬
‫ﻣﻰﺧﻮﺍﻫﻴﻢ ﺍﺳﻼﻣﻰ ﻛﻨﻴﻢ‪ ،‬ﻣﮕﺮ‬ ‫ﺁﻧﭽﻪ ﺭﻫﺒﺮ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺍﺯ ﺁﻥ ﺑﻪ‬ ‫ﺁﻥ ﺑﺎﻳﺪ ﻓﻜﺮ ﺷﻮﺩ ﻫﻤﺎﻥ ﻓﻠﺴﻔﻰ ﻛﺮﺩﻥ‬ ‫ﻛﻪ ﻣﺪﻋﻰ ﻛﺎﺭﺁﻳﻰ ﻣﻄﻠﻖ ﺑﻮﺩﻩ ﻭ ﺍﺯ‬ ‫ﻣﻰﺷﻤﺮﺩ ﻭ ﺩﺭﺳﺖ ﺑﻪ ﻫﻤﺎﻥ ﭼﺸﻢ ﺑﻪ‬ ‫ﻣﺨﻠﻮﻃﻰ ﺍﺯ ﻧﻈﺎﻡﻫﺎﻯ ﺗﻮﺗﺎﻟﻴﺘﺮ ﻭ ﺍﺗﻮﺭﻳﺘﺮ‬
‫ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﻰ ﻫﻤﻴﻦ ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ‬ ‫ﻋﻨﻮﺍﻥ ﺑﺎﺯﻧﮕﺮﻯ ﻳﺎﺩ ﻣﻰﻛﻨﺪ ﺑﻪ ﺭﻭﺷﻨﻰ‬ ‫ﺍﻣﻮﺭ ﺍﺳﺖ ﻛﻪ ﻫﻤﻪ ﻣﺎ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﻪ‬ ‫ﻋﻬﺪﺓ ﻛﻤﺘﺮ ﻛﺎﺭﻯ ﺑﻪ ﺩﺭﺳﺘﻰ ﺑﺮﺁﻣﺪﻩ‬ ‫ﺁﻥ ﻧﮕﺎﻩ ﻣﻰﻛﻨﺪ ﻛﻪ ﺍﻣﻮﺍﻝ ﺷﺨﺼﻰﺍﺵ‪.‬‬
‫ﻧﻴﺴﺖ‪ ،‬ﻣﮕﺮ ﻳﻜﻰ ﺍﺯ ﺑﻨﻴﺎﻧﮕﺬﺍﺭﺍﻥ ﻫﻤﻴﻦ‬ ‫ﺩﺭ ﺳﺨﻨﺮﺍﻧﻰﻫﺎﻯ ﺍﻭ ﺑﻪ »ﺑﺮﺧﻮﺭﺩ ﻓﻌﺎﻝ‬ ‫ﺷﻜﻞ ﭘﻴﻮﺳﺘﻪ ﺑﺎ ﺣﻘﻴﻘﻰﺗﺮﻳﻦ ﻧﻴﺮﻭﻯ‬ ‫ﺍﺳﺖ‪ ،‬ﭼﺎﺭﻩﺍﻯ ﻳﺎﻓﺖ‪ .‬ﺍﻳﻦ ﭼﺎﺭﻩ ﻓﺴﺎﺩ‬ ‫ﺑﺮﻧﺪﮔﺎﻥ ﺍﻧﻘﻼﺏ‪ ،‬ﺑﺨﺼﻮﺹ ﺭﻭﺣﺎﻧﻴﺎﻥ ﻛﻪ‬ ‫ﻣﻰﺑﻴﻨﻨﺪ‪.‬‬
‫ﺟﺎﻣﻌﻪﺷﻨﺎﺳﻰ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻧﺒﻮﺩﻩﺍﺳﺖ‬ ‫ﺑﺎ ﻣﻴﺎﻥ ﻫﻮﺍﺩﺍﺭﺍﻥ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﻰ ﻭ‬ ‫ﻣﺤﺮﻙ ﺍﻧﺴﺎﻧﻰ ﻳﻌﻨﻰ ﻗﻮﻩ ﺍﺑﺘﻜﺎﺭ ﺍﻧﺠﺎﻡ‬ ‫ﻣﺎﻟﻰ ﺍﺳﺖ ﻭ ﺍﻋﻄﺎﻯ ﻓﺮﺻﺖ ﺑﻬﺮﻩﻭﺭﻯ‬ ‫ﺑﺨﺶ ﻣﻤﺘﺎﺯ ﻃﺒﻘﺔ ﺣﺎﻛﻢ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﺯ ﺍﺑﺘﺪﺍ‬ ‫ﺑﺮﺍﻯ ﺍﻳﻦ ﻛﺎﺭ ﺍﻭﻝ ﺍﺷﺎﺭﺓ ﻛﻮﺗﺎﻫﻰ‬
‫ﻛﻪ ﻭﻯ ﻣﺴﻠﻤﺎﻥ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﻋﺎﻟﻢ‬ ‫ﺍﺯ ﺛﺮﻭﺕ ﻣﻠﻰ‪ ،‬ﺑﻪ ﻃﺒﻘﺔ ﺣﺎﻛﻤﻰ ﻛﻪ‬ ‫ﺑﻪ ﻣﻤﻠﻜﺖ ﺑﻪ ﭼﺸﻢ ﻛﺸﻮﺭ ﻓﺘﺢ ﺷﺪﻩ ﻭ‬ ‫ﻣﻰﻛﻨﻢ ﺑﻪ ﺍﻳﻨﻜﻪ ﻧﻈﺎﻡ ﻣﺨﺘﻠﻂ ﭼﻴﺴﺖ‬
‫ﻣﻌﺎﺭﺿﺎﻥ ﺁﻥ« ﺗﺸﺮﻳﺢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻰﺩﻫﻴﻢ«‪.‬‬ ‫ﻗﺮﺍﺭ ﺍﺳﺖ ﺍﻋﻀﺎﻳﺶ ﺑﻪ ﻛﻤﻚ ﺍﻋﺘﻘﺎﺩ‬ ‫ﻣﺘﻌﻠﻖ ﺑﻪ ﺧﻮﺩﺷﺎﻥ ﻧﮕﺎﻩ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ‬ ‫ﻭ ﺑﻌﺪ ﻣﻰﺁﻳﻢ ﺳﺮ ﺍﻳﻦ ﻳﻜﻰ ﻛﻪ ﭼﻬﺎﺭ‬
‫ﺍﺳﺖ؟«‬ ‫ﺩﺭ ﺳﺎﻝﻫﺎﻯ ﭘﺲ ﺍﺯ ﭘﻴﺮﻭﺯﻯ ﺍﻧﻘﻼﺏ‬ ‫ﻓﻠﺴﻔﻪ ﺍﻣﺮﻭﺯ ﺩﺭ ﺗﻤﺎﻡ ﺑﺨﺶﻫﺎﻯ‬ ‫ﺍﻳﺪﺋﻮﻟﻮژﻳﻚ‪ ،‬ﺑﻪ ﻧﻈﺎﻡ ﻭ ﺑﻪ ﻳﻜﺪﻳﮕﺮ‬ ‫ﻧﮕﺮﺵ ﺍﺯ ﺍﻭﻟﻴﻦ ﻣﺼﺎﺩﺭﻩﻫﺎﻯ ﺍﻧﻘﻼﺑﻰ ﻛﻪ‬
‫ﺭﻭﺣﺎﻧﻰ ﺩﺭ ﺳﺨﻨﺮﺍﻧﻰ ﺧﻮﺩ ﺑﻪ‬ ‫‪ 57‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﺷﺘﻪﻫﺎﻯ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ‬ ‫ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎﻥﻫﺎ ﺍﺯ ﺍﺩﺑﻴﺎﺕ ﻭ ﻫﻨﺮ ﺗﺎ‬ ‫ﻭﻓﺎﺩﺍﺭ ﺑﺎﺷﻨﺪ ﻭ ﺍﻋﺘﻘﺎﺩ ﻫﻤﻪﺷﺎﻥ ﺳﺴﺖ‬ ‫ﻭﻳﻼﻯ ﺍﻳﻦ ﻭ ﻣﺎﺷﻴﻦ ﺁﻥ ﺑﻮﺩ ﻭ ﻣﺴﺘﻘﻴﻢ ﺑﻪ‬ ‫ﺩﻫﻪ ﺍﺳﺖ ﺍﺳﺒﺎﺏ ﺯﺣﻤﺖ ﺍﺳﺖ‪.‬‬
‫ﻣﻨﺎﺳﺒﺖ ﺭﻭﺯ ﻣﻌﻠﻢ ﺑﺎ ﺗﺎﻛﻴﺪ ﺑﺮ »ﺍﺳﻼﻣﻰ‬ ‫ﻫﻤﺰﻣﺎﻥ ﺑﺎ ﺩﻳﮕﺮ ﺟﺮﻳﺎﻧﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺯﻳﺮ‬ ‫ﺳﻴﺎﺳﺖ ﻭ ﻣﻮﺿﻮﻋﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺣﻀﻮﺭ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻰ ﺑﻪ ﻭﺿﻌﻴﺖ ﺍﻳﺮﺍﻥ‬ ‫ﺗﻤﻠﻚ ﺷﺨﺺ ﻣﺼﺎﺩﺭﻩ ﻛﻨﻨﺪﻩ ﺩﺭ ﻣﻰﺁﻣﺪ‪،‬‬ ‫ﻧﻈﺎﻡﻣﺨﺘﻠﻂ‬
‫ﻛﺮﺩﻥ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ« ﮔﻔﺘﻪ ﺑﻮﺩ‪» :‬ﺣﺘﻤﺎ‬ ‫ﭼﺘﺮ »ﺍﺳﻼﻣﻰ ﺷﺪﻥ« ﺭﻓﺖ‪ .‬ﭘﺲ ﺍﺯ‬ ‫ﺩﺍﺭﺩ ﻭ ﺩﺑﻴﺮﻛﻞ ﻳﻮﻧﺴﻜﻮ ﺩﺭ ﭘﻴﺎﻡ ﺧﻮﺩ‬ ‫ﺍﻣﺮﻭﺯ ﻧﮕﺎﻩ ﻣﻰﻛﻨﻴﺪ‪ ،‬ﭼﻨﻴﻦ ﺑﻪ ﻧﻈﺮ‬ ‫ﻫﻮﻳﺪﺍ ﺑﻮﺩ ﻭ ﺗﺎ ﺍﻣﺮﻭﺯ ﻫﻢ ﻫﺴﺖ‪ .‬ﻫﺮﭼﻨﺪ‬
‫ﺑﺎﻳﺪ ﺍﻳﻦ ﻛﺎﺭ ﺑﺸﻮﺩ ﺍﻣﺎ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺘﻪ‬ ‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﺑﻪ ﻧﺘﺎﻳﺞ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺳﺎﻝ ‪88‬‬ ‫ﺗﺎﻛﻴﺪ ﺩﺍﺭﺩ ﻛﻪ »ﺗﻔﻜﺮ ﻓﻠﺴﻔﻰ ﻭﺭﺍﻯ‬ ‫ﻣﻰﺁﻳﺪ ﻛﻪ ﺍﻳﻨﻬﺎﻳﻰ ﻛﻪ ﺍﻧﻘﻼﺏ ﻛﺮﺩﻩﺍﻧﺪ‪،‬‬ ‫ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺖ ﻛﻪ ﺷﻜﻞ ﭘﻴﭽﻴﺪﻩﺗﺮﻯ‬ ‫ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﻋﻬﺪ ﺑﺎﺳﺘﺎﻥ ﻛﻪ‬
‫ﺑﺎﺷﻴﻢ ﻛﻪ ﻛﺠﺎ ﺭﺍ ﺑﺎﻳﺪ ﺍﺳﻼﻣﻰ ﻛﻨﻴﻢ ﻭ‬ ‫ﺣﻤﻠﻪ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﺭﺷﺘﻪﻫﺎﻯ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻛﻼﺱﻫﺎﻯ ﺩﺭﺳﻰ ﺁﻣﻮﺧﺘﻪ ﻣﻰﺷﻮﺩ‬ ‫ﺑﺮﺍﻯ ﺑﻨﺰ ﻭ ﺧﺎﻧﺔ ﮔﺮﺍﻥﻗﻴﻤﺖ ﻭ ﺳﻬﺎﻡ‬ ‫ﮔﺮﻓﺘﻪ‪ .‬ﻫﻢ ﺍﺯ ﺁﻥ ﺣﺎﻟﺖ ﺑﺪﻭﻯ ﻭ ﺧﺎﻡ‬ ‫ﻧﻈﺎﻡﻫﺎﻯ ﺳﻴﺎﺳﻰ ﺭﺍ ﺍﺳﺎﺳﺎً ﺑﺮ ﭘﺎﻳﺔ‬
‫ﺭﺍﻩ ﺭﺍ ﺍﺷﺘﺒﺎﻩ ﻧﭙﻴﻤﺎﻳﻴﻢ ﭼﻮﻥ ﭘﺎﻳﻪﻫﺎ ﻭ‬ ‫ﺷﺪﺕ ﮔﺮﻓﺖ ﻭ ﺩﺭ ﺩﺍﺩﮔﺎﻩﻫﺎﻯ ﻧﻤﺎﻳﺸﻰ‬ ‫ﻭ ﺑﺮﺍﻯ ﺁﻥ ﻧﻴﺎﺯﻯ ﺑﻪ ﺁﻣﻮﺯﺵﻫﺎﻯ‬ ‫ﻭ ﻛﺎﺭﺧﺎﻧﻪ ﻭ ﺷﺮﻛﺖ ﻭ… ﺍﻧﻘﻼﺏ‬ ‫»ﺍﻳﻦ ﻣﺎﻝ ﻣﻦ« ﺩﺭ ﺁﻣﺪﻩ ﻭ ﻫﻢ ﺣﻮﺯﻩﺍﺵ‬ ‫ﺷﻤﺎﺭ ﺣﻜﻮﻣﺖﮔﺮﺍﻥ )ﻳﻜﻰ‪ ،‬ﭼﻨﺪﻳﻦ‪،‬‬
‫ﻣﺒﺎﻧﻰ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ‪ ،‬ﺍﺳﻼﻣﻰ‪ ،‬ﻣﺴﻴﺤﻰ‬ ‫ﭘﺲ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﻳﻜﻰ ﺍﺯ ﻣﻮﺍﺭﺩ ﺩﺍﺩﺧﻮﺍﺳﺖ‬ ‫ﺗﺨﺼﺼﻰ ﻧﻴﺴﺖ«‪ .‬ﺍﻭ ﺩﺭ ﺍﺩﺍﻣﻪ ﭘﻴﺎﻡ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﮔﺮ ﺧﻤﻴﻨﻰ ﻣﻰﮔﻔﺖ ﺑﺮﺍﻯ‬ ‫ﺍﺯ ﺍﻣﻮﺍﻝ ﻣﻨﻘﻮﻝ ﻭ ﻏﻴﺮﻣﻨﻘﻮﻟﻰ ﻛﻪ ﭼﺸﻢ‬ ‫ﻫﻤﮕﺎﻥ( ﺗﻘﺴﻴﻢ ﺑﻨﺪﻯ ﻣﻰﻛﺮﺩﻧﺪ‪ ،‬ﻫﻴﭻ‬
‫ﻭ ﻳﻬﻮﺩﻯ ﻧﺪﺍﺭﺩ ﻭ ﭘﺎﻳﻪﻫﺎﻯ ﻋﻠﻢ‬ ‫ﻣﻄﺮﺡ ﺷﺪﻩ ﺩﺭ ﺁﻥ ﺩﺍﺩﮔﺎﻩﻫﺎ ﺑﻮﺩ‪ .‬ﭘﺲ‬ ‫ﺧﻮﺩ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪» :‬ﻣﺎ ﺍﻣﺮﻭﺯ ﺑﺎﻳﺪ‬ ‫ﺧﺮﺑﺰﻩ ﺍﻧﻘﻼﺏ ﻧﻜﺮﺩﻩﺍﻧﺪ‪ ،‬ﺣﺮﺹ ﻭ‬ ‫ﺣﺴﺮﺕ ﺑﻪ ﺩﻻﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺍﻭﻝ ﻣﻰﮔﻴﺮﺩ‪،‬‬ ‫ﻛﺪﺍﻡ ﺭﺍ ﭘﺎﻳﺪﺍﺭ ﻧﻤﻰﺷﻤﺮﺩﻧﺪ ﻭ ﻋﻘﻴﺪﻩ‬
‫ﺟﻬﺎﻧﻰ ﺍﺳﺖ ﻭ ﺟﻐﺮﺍﻓﻴﺎ ﻧﻤﻰﺷﻨﺎﺳﺪ«‪.‬‬ ‫ﺍﺯ ﺁﻥ ﺑﻮﺩ ﻛﻪ ﺭﻫﺒﺮ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ‬ ‫ﭘﺮﭼﻢ ﻓﻠﺴﻔﻪ ﺭﺍ ﺑﻪ ﺑﺎﻻﺗﺮﻳﻦ ﺣﺪ ﻣﻤﻜﻦ‬ ‫ﻃﻤﻊﺷﺎﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ‪ ،‬ﻧﻪ ﺑﻰ‬ ‫ﺩﺍﺷﺘﻨﺪ ﻛﻪ ﻧﻘﺎﻁ ﺿﻌﻒ ﻫﺮ ﻳﻚ ﺁﻧﻬﺎ ﺩﺭ‬
‫ﻫﻤﻴﻦ ﺳﺨﻨﺎﻥ ﺭﻭﺣﺎﻧﻰ ﺑﺎ ﻭﺍﻛﻨﺶ‬ ‫ﻫﺪﻑ ﺍﺯ ﺁﻣﻮﺯﺵ »ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﻏﻴﺮ‬ ‫ﺁﻥ ﺑﺎﻻ ﺑﺒﺮﻳﻢ ﺗﺎ ﻫﻤﻪ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻭ‬ ‫ﺍﻋﺘﻨﺎﻳﻰﺷﺎﻥ ﺭﺍ ﺑﻪ ﻣﺎﻝ ﺩﻧﻴﺎ‪ .‬ﺑﻪ ﻫﺮ‬ ‫ﺑﺴﻴﺎﺭ ﻓﺮﺍﺗﺮ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻧﻬﺎﻳﺖ ﺑﻪ ﺍﻧﺤﺮﺍﻑ ﻭ ﻓﺴﺎﺩ ﻭ ﺳﻘﻮﻁﺷﺎﻥ‬
‫ﺑﺮﺧﻰ ﺟﺮﻳﺎﻥﻫﺎﻯ ﻫﻮﺍﺩﺍﺭ ﺩﻳﺪﮔﺎﻩ‬ ‫ﺍﺳﻼﻣﻰ« ﺭﺍ ﺍﻳﺠﺎﺩ »ﺗﺮﺩﻳﺪ ﺩﺭ ﻣﺒﺎﻧﻰ ﻭ‬ ‫ﺑﻪ ﻭﻳﮋﻩ ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺩﺭﮔﻴﺮ ﺗﻔﻜﺮ ﻓﻠﺴﻔﻰ‬ ‫ﺣﺎﻝ‪ ،‬ﺛﺮﻭﺕ ﻭ ﻗﺪﺭﺕ ﺍﻣﺮ ﻣﻠﻤﻮﺱ ﻭ‬ ‫ﺍﺯ ﺩﻣﻜﺮﺍﺳﻰ ﭼﻪ ﺩﺍﺭﺩ؟‬ ‫ﻣﻰﺍﻧﺠﺎﻣﺪ ﻭ ﺑﺎﻋﺚ ﻣﻰﺷﻮﺩ ﺗﺎ ﺑﻪ ﻃﻮﺭ‬
‫ﺭﻫﺒﺮ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺭﻭﺑﺮﻭ ﺷﺪ‪.‬‬ ‫ﻋﻴﻨﻰ ﺍﺳﺖ‪ ،‬ﻧﻪ ﺍﻋﺘﻘﺎﺩﻯ‪ ،‬ﻣﺎﻳﺔ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻭ ﺍﻣﺎ ﺩﻣﻜﺮﺍﺳﻰ‪ .‬ﺭﻭﺷﻦ ﺍﺳﺖ ﻛﻪ‬ ‫ﺍﺩﻭﺍﺭﻯ‪ ،‬ﻧﻮﺑﺖ ﺑﻪ ﺩﻳﮕﺮﻯ ﺑﺴﭙﺎﺭﻧﺪ‪ .‬ﺍﺯ‬
‫ﺳﺎﻳﺖ ﺟﻬﺎﻥ ﻧﻴﻮﺯ ﺩﺭ ﻣﻄﻠﺒﻰ ﺑﺎ ﺍﺷﺎﺭﻩ‬ ‫ﺍﻋﺘﻘﺎﺩﻯ« ﺩﺍﻧﺴﺖ‪.‬‬ ‫ﻛﻨﻴﻢ«‪.‬‬ ‫ﺍﺳﺖ ﻭ ﺩﺭ ﺑﻬﺮﻩﻭﺭﺍﻥ ﺍﻧﮕﻴﺰﺓ ﻗﻮﻯ ﺑﺮﺍﻯ‬ ‫ﺁﻧﭽﻪ ﺍﻳﻦ ﻧﻈﺎﻡ ﺍﺯ ﺩﻣﻜﺮﺍﺳﻰ ﺩﺍﺭﺩ ﻧﻔﺲ‬ ‫ﺩﻳﺪ ﺁﻧﻬﺎ ﭘﻴﺪﺍﻳﺶ ﻧﻈﺎﻣﻰ ﻛﻪ ﻣﺨﻠﻮﻃﻰ‬
‫ﺑﻪ ﺧﻄﺮ »ﺍﻣﭙﺮﻳﺎﻟﻴﺴﻢ ﻋﻠﻤﻰ« ﻧﻮﺷﺘﻪ‬ ‫ﺍﻳﻦ ﮔﻔﺘﻪﻫﺎﻯ ﺭﻫﺒﺮ ﻫﻤﺎﻥ ﻣﻮﻗﻊ ﺑﺎ‬ ‫ﺍﻳﺮﻳﻨﺎ ﺑﻮﻛﻮﻭﺍ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﻛﺮﺳﻰ‬ ‫ﻣﺮﺩﻡﺳﺎﻻﺭﻯ ﻧﻴﺴﺖ‪ ،‬ﺑﻞ ﺗﻤﺎﻣﻰ ﻓﺴﺎﺩﻯ‬ ‫ﺍﺯ ﻧﻈﺎﻡﻫﺎﻯ ﭘﺎﻳﻪ ﺑﺎﺷﺪ‪ ،‬ﻛﺎﻣ ًﻼ ﻣﻤﻜﻦ‬
‫ﺍﺳﺖ‪» :‬ﺩﺳﺖ ﺑﺮ ﻗﻀﺎ ﻣﺸﻜﻞ ﺑﻨﻴﺎﺩﻳﻦ‬ ‫ﻭﺍﻛﻨﺶﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﺭﻭﺑﺮﻭ ﺷﺪ ﻭ ﺣﺘﻰ‬ ‫ﺟﺪﻳﺪ ﻓﻠﺴﻔﻪ ﺑﺮﺍﻯ ﻛﻮﺩﻛﺎﻥ ﺗﺎﻛﻴﺪ‬ ‫ﺣﻔﻆ ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﺭﺍ ﺍﻳﺠﺎﺩ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﺍﺳﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻧﺪ ﺗﺤﺖ ﻟﻮﺍ ﻭ ﺑﻪ ﺭﻧﮓ‬ ‫ﺑﻮﺩ‪ .‬ﺁﻧﭽﻪ ﺑﻪ ﻣﺘﻔﻜﺮﺍﻥ ﻋﻬﺪ ﺑﺎﺳﺘﺎﻥ‬
‫ﻭ ﺍﺻﻠﻰ ﻣﺎ ﺑﺎ ﻋﻠﻮﻡ ﻏﺮﺑﻰ ﺩﺭ ﻣﺒﺎﻧﻰ ﻭ‬ ‫ﻣﻴﺮﺣﺴﻴﻦ ﻣﻮﺳﻮﻯ ﻛﺎﻧﺪﻳﺪﺍﻯ ﻣﻌﺘﺮﺽ‬ ‫ﺩﺍﺭﺩ ﻛﻪ »ﻓﻠﺴﻔﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻜﻰ ﺍﺯ‬ ‫ﺑﺎﺯﻯ ﺭﺃﻯ ﺩﺍﺩﻥ ﻭ ﺳﺘﺎﻧﺪﻥ ﻫﻢ ﺑﻪ‬ ‫ﻣﺮﺩﻡﺳﺎﻻﺭﻯ ﺩﺭ ﻫﺮ ﺩﻣﻜﺮﺍﺳﻰ ﺭﺧﻨﻪ‬ ‫ﺍﻣﻜﺎﻥ ﻣﻰﺩﺍﺩ ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﻧﻈﺎﻡﻫﺎﻯ‬
‫ﭘﺎﻳﻪ ﻫﺎﻯ ﺁﻧﻬﺎﺳﺖ ﻭ ﻧﻴﺰ ﺍﻳﻦ ﺍﺩﻋﺎﻯ‬ ‫ﺍﻧﺘﺨﺎﺑﺎﺕ ‪ ،88‬ﺣﻤﻠﻪ ﺑﻪ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﺭﺍ‬ ‫ﻗﺪﻳﻤﻰﺗﺮﻳﻦ ﺭﺷﺘﻪﻫﺎﻯ ﻋﻠﻤﻰ ﺍﻣﺮﻭﺯ‬ ‫ﻧﻮﺑﺔ ﺧﻮﺩ ﺑﺮﺍﻯ ﺳﺮﮔﺮﻡ ﻛﺮﺩﻥ ﻣﺮﺩﻣﻰ‬ ‫ﻛﻨﺪ ﻭ ﺑﻪ ﻓﺴﺎﺩ ﻭ ﺳﻘﻮﻁ ﺑﻜﺸﺎﻧﺪﺵ‪ .‬ﻧﻮﻉ‬ ‫ﺳﻴﺎﺳﻰ ﻣﺨﺘﻠﻂ ﺭﺍ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﺑﭙﺮﻭﺭﻧﺪ‪،‬‬
‫ﺍﻣﭙﺮﻳﺎﻟﻴﺴﻢ ﻋﻠﻤﻰ‪ ،‬ﻛﻪ ﻣﺪﻋﻰ ﺟﻬﺎﻧﻰ‬ ‫»ﻳﺎﺩﺁﻭﺭ ﺗﺠﺮﺑﻪ ﺣﻜﻮﻣﺖﻫﺎﻯ ﺗﻮﺗﺎﻟﻴﺘﺮ«‬ ‫ﺑﺎﻳﺪ ﺩﺭ ﺩﺳﺘﺮﺱ ﺩﺍﻳﺮﻩﻯ ﮔﺴﺘﺮﺩﻩﺗﺮﻯ‬ ‫ﻛﻪ ﺣﻖ ﺣﺎﻛﻤﻴﺖﺷﺎﻥ ﺑﻴﺶ ﺍﺯ ﺳﻰ‬ ‫ﻓﺴﺎﺩﻯ ﻛﻪ ﺧﺎﺹ ﺩﻣﻜﺮﺍﺳﻰ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﻣﺒﻨﺎﻯ ﻛ ّﻤﻰ ﺗﻤﺎﻳﺰ ﻧﻈﺎﻡﻫﺎﻯ ﺳﻴﺎﺳﻰ‬
‫ﺑﻮﺩﻥ‪ ،‬ﺟﻬﺎﻧﻰ ﺳﺎﺯﻯ ﻭ ﺣﺬﻑ ﻧﻈﺮﻳﻪ‬ ‫ﺧﻮﺍﻧﺪ‪ .‬ﻣﻮﺳﻮﻯ ﺩﺭ ﺩﻳﺪﺍﺭ ﺑﺎ ﺟﻤﻌﻰ ﺍﺯ‬ ‫ﺍﺯ ﺑﺸﺮ ﻗﺮﺍﺭ ﮔﻴﺮﺩ« ﻭ ﺑﺮﻫﻤﻴﻦ ﺍﺳﺎﺱ‬ ‫ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻳﻐﻤﺎ ﺭﻓﺘﻪ‪ ،‬ﻣﻔﻴﺪ‬ ‫ﺣﻜﻮﻣﺖﻫﺎﻯ ﺍﺳﺘﺒﺪﺍﺩﻯ ﺩﻳﺪﻩ ﻧﻤﻰﺷﻮﺩ‪.‬‬ ‫ﺑﻮﺩ ﻛﻪ ﭘﺎﻳﺔ ﺗﻌﺮﻳﻒ ﻭ ﻭﺟﻪ ﺍﺷﺘﺮﺍﻙ ﺁﻧﺎﻥ‬
‫ﻫﺎﻯ ﺩﻳﮕﺮ ﺍﺳﺖ«‪ .‬ﺍﻳﻦ ﺳﺎﻳﺖ ﺩﺭ‬ ‫ﻣﻰﺑﺎﻳﺴﺖ ﺍﺯ ﺷﻴﻮﻩﻫﺎﻯ ﺁﻣﻮﺯﺷﻰ ﻧﻮﻳﻦ‬ ‫ﺍﺳﺖ ﻭ ﻣﻮﺟﺪ ﺍﻳﻦ ﺗﻮﻫﻢ ﻛﻪ ﻣﻰﺗﻮﺍﻥ‬ ‫ﺍﮔﺮ ﺭﺃﻯﮔﻴﺮﻯ ﺭﺍ ﭘﺎﻳﺔ ﺩﻣﻜﺮﺍﺳﻰ‬
‫ﺍﺳﺘﺎﺩﺍﻥ ﺩﺍﻧﺸﮕﺎﻩ ﺗﺎﻛﻴﺪ ﻛﺮﺩ‪:‬‬ ‫ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺷﺒﻜﻪﻫﺎﻯ ﺟﺪﻳﺪ ﺑﺮﺍﻯ‬ ‫ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﻫﻤﻴﻦ ﻧﻈﺎﻡ ﻭ ﻗﻮﺍﻋﺪ‬ ‫ﺑﺸﻤﺎﺭﻳﻢ ﻭ ﺗﻘﻠﺐ ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺭﺍ ﻧﻔﻰ‬ ‫ﺑﻪ ﺣﺴﺎﺏ ﻣﻰﺁﻣﺪ‪.‬‬
‫» ﺍﻳﻦ ﺣﻤﻼﺕ ﻳﺎﺩﺁﻭﺭ ﺗﺠﺮﺑﻪ ﺑﺴﻴﺎﺭ ﺗﻠﺦ‬ ‫ﻭ ﻗﻮﺍﻧﻴﻦﺍﺵ‪ ،‬ﺑﻪ ﺧﻮﺍﺳﺖﻫﺎﻯ ﺧﻮﺩ‬ ‫ﺁﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺭژﻳﻢ‪ ،‬ﺗﻘﻠﺐ ﺩﺭ ﺭﺃﻯ ﮔﻴﺮﻯ‬ ‫ﺁﻧﻬﺎ ﺭﺍﻩ ﺑﺮﻗﺮﺍﺭﻯ ﻧﻈﺎﻣﻰ ﭘﺎﻳﺪﺍﺭ ﺭﺍ ﻛﻪ‬
‫ﻭ ﻫﺸﺪﺍﺭﺩﻫﻨﺪﻩ ﺣﻜﻮﻣﺖ ﺷﻮﺭﻭﻯ ﺳﺎﺑﻖ‬ ‫ﺍﻳﻦ ﻣﻬﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻛﺮﺩ‪.‬‬ ‫ﺭﺳﻴﺪ‪ .‬ﻟﻨﻴﻦ ﺯﻣﺎﻧﻰ ﺑﻪ ﻃﻌﻨﻪ ﮔﻔﺘﻪ‬ ‫ﻧﻪ ﻓﻘﻂ ﺭﺍﻳﺞ ﻛﻪ ﺍﺻﻞ ﺍﺳﺖ ﻭ ﺍﮔﺮ ﻭﺍﻗﻊ‬ ‫ﻭﺍﺣﺪ ﺳﻴﺎﺳﻰ ﺭﺍ ﺍﺯ ﺗﻨﺶﻫﺎﻯ ﺍﺩﻭﺍﺭﻯ‬
‫ﺍﺯ ﻫﻤﻴﻦ ﺭﻭ ﺍﻣﺴﺎﻝ ﺩﺭ ﺗﻤﺎﻡ‬ ‫ﺑﻮﺩ ﻛﻪ ﺑﺎﺯﻯ ﺩﻭ ﺣﺰﺑﻰ )ﺍﻧﮕﻠﺴﺘﺎﻥ‬ ‫ﻧﺸﻮﺩ ﺍﺻ ًﻼ ﻧﻈﺎﻡ ﻗﺎﺩﺭ ﺑﻪ ﻛﺎﺭ ﻛﺮﺩﻥ‬ ‫ﺍﻧﻘﻼﺏ ﻭ ﺯﻟﺰﻟﺔ ﺳﻴﺎﺳﻰ ﺩﺭ ﺍﻣﺎﻥ ﺑﺪﺍﺭﺩ‪،‬‬
‫ﻓﻌﺎﻟﻴﺖﻫﺎﻳﻰ ﻛﻪ ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺭﻭﺯﺟﻬﺎﻧﻰ‬ ‫ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ( ﺑﻬﺘﺮﻳﻦ ﺣﻴﻠﺔ‬ ‫ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺯﻳﺮﺍ‪ ،‬ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﻗﺒ ًﻼ‬ ‫ﺩﺭ ﺍﺧﺘﻼﻃﻰ ﺧﺎﺹ ﻣﻰﺟﺴﺘﻨﺪ ﻛﻪ‬
‫ﻓﻠﺴﻔﻪ ﻛﻪ ﺑﺎ ﻫﻤﺎﻫﻨﮕﻰ ﻳﻮﻧﺴﻜﻮ ﺑﺮﮔﺰﺍﺭ‬ ‫ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻯ ﺑﺮﺍﻯ ﻓﺮﻳﺐ ﺧﻠﻖ ﺍﺳﺖ‬ ‫ﻫﻢ ﻧﻮﺷﺘﻪﺍﻡ )ﻣﻘﺎﻟﺔ ﻳﻚ ﻗﺎﻧﻮﻥ ﻭ ﺩﻭ ﻣﻠﺖ(‬ ‫ﻣﺤﺎﺳﻦ ﻫﺮ ﺳﻪ ﻧﻈﺎﻡ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﮔﺮﺩ‬
‫ﻣﻰﺷﻮﺩ ﺑﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻓﻦﺁﻭﺭﻯﻫﺎﻯ‬ ‫ﻭ ﺩﻭﺍﻡ ﺧﻮﺩ‪ .‬ﺣﺮﻑﺍﺵ ﺑﻴﺶ ﺍﺯ ﺁﻧﻜﻪ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻫﺪﻑ ﺍﺯ ﺗﻘﻠﺐ‪ ،‬ﺩﺭ ﺁﻭﺭﺩﻥ ﺍﺳﻢ‬ ‫ﺑﻴﺎﻭﺭﺩ‪ :‬ﺗﻤﺮﻛﺰ ﻗﺪﺭﺕ ﺩﺭ ﺭﺃﺱﺍﺵ‬
‫ﻧﻮﻳﻦ ﺍﻃﻼﻋﺎﺕ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﺮﺍﻯ‬ ‫ﺩﺭ ﺑﺎﺏ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻯ ﺻﺪﻕ ﻛﻨﺪ‪ ،‬ﺩﺭ‬ ‫ﺣﺴﻦ ﺑﻪ ﺟﺎﻯ ﺣﺴﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﺁﺷﺘﻰ‬ ‫ﺍﻣﻜﺎﻧﺎﺕ ﻓﺮﻣﺎﻧﺪﻫﻰ ﻣﺆﺛﺮ ﺭﺍ ﻓﺮﺍﻫﻢ‬
‫ﮔﺴﺘﺮﺵ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺗﻔﻜﺮ ﻓﻠﺴﻔﻰ‬ ‫ﺣﻖ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺻﺪﻕ ﻣﻰﻛﻨﺪ ﻛﻪ ﺑﺎ‬ ‫ﺩﺍﺩﻥ ﺁﺭﺍﻯ ﻣﻠﺖ ﺍﺳﺖ ﺑﺎ ﺭﻭﺣﺎﻧﻴﺖ ﻛﻪ‬ ‫ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻧﻘﺶ ﺳﻴﺎﺳﻰ ﻧﺨﺒﮕﺎﻥ ﺩﺭ ﺁﻥ‬
‫ﻭ ﺩﺭﮔﻴﺮ ﻧﻤﻮﺩﻥ ﺑﺨﺶ ﺑﺰﺭﮔﺘﺮﻯ ﺍﺯ‬ ‫ﺑﺎﺯﻯ ﺍﺻﻮﻝﮔﺮﺍ ﻭ ﺍﺻﻼﺡﻃﻠﺐ‪ ،‬ﺍﻳﻦ ﻫﻤﻪ‬ ‫ﻫﻤﺮﺍﻫﻰ ﺧﻮﺩ ﺑﺨﻮﺩﻯ ﺁﻧﻬﺎ ﻣﻤﻜﻦ ﻧﻴﺴﺖ‬ ‫ﺑﺎﺭﺯ ﺑﺎﺷﺪ ﻛﻪ ﺟﻠﻮﻯ ﺑﻰ ﻣﻬﺎﺭﻯ ﻗﺪﺭﺕ‬
‫ﺍﻧﺴﺎﻥﻫﺎ ﺑﻪ ﺗﻔﻜﺮ ﻓﻠﺴﻔﻰ‪ ،‬ﺗﺎﻛﻴﺪ ﺷﺪﻩ‬ ‫ﺳﺎﻝ ﺳﺮ ﻣﺮﺩﻡ ﺭﺍ ﺑﻪ ﻃﺎﻕ ﻛﻮﺑﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻭ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺗﻌﺎﺩﻝ ﻧﻈﺎﻡ ﺑﻪ ﻭﺟﻮﺩ ﺍﻳﻦ‬ ‫ﻓﺮﻣﺎﻧﺮﻭﺍ ﺭﺍ ﺑﮕﻴﺮﺩ ﻭ ﺍﺻﻞ ﻗﺪﺭﺕ ﻫﻢ‬
‫ﻫﻤﺮﺍﻫﻰ ﻭﺍﺑﺴﺘﻪ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺍﻋﻤﺎﻝ ﺗﻘﻠﺒﻰ‬ ‫ﺍﺯ ﻋﻤﻮﻡ ﻣﺮﺩﻡ ﺳﺮﭼﺸﻤﻪ ﺑﮕﻴﺮﺩ ﺗﺎ‬
‫ﺍﺳﺖ‪.‬‬ ‫ﺗﺎﻟﻰﻓﺎﺳﺪ؟‬ ‫ﻛﻪ ﺍﻫﻤﻴﺖ ﺳﺎﺧﺘﺎﺭﻯ ﺩﺍﺭﺩ ﻭ ﻧﻪ ﻣﻮﺿﻌﻰ‪،‬‬ ‫ﺍﻋﻤﺎﻝﺍﺵ ﺍﺯ ﻣﺴﻴﺮ ﻣﻨﺎﻓﻊ ﺁﻧﺎﻥ ﻣﻨﺤﺮﻑ‬
‫ﻣﺪﻳﺮﻛﻞ ﻳﻮﻧﺴﻜﻮ ﺩﺭ ﺍﺩﺍﻣﻪ ﭘﻴﺎﻡ ﺧﻮﺩ‬ ‫ﺑﺎﺳﺘﺎﻧﻴﺎﻥ ﺑﺮﺍﻯ ﻫﺮ ﻳﻚ ﺍﺯ ﻧﻈﺎﻡﻫﺎﻯ‬ ‫ﻧﮕﺮﺩﺩ‪ .‬ﺑﻪ ﺍﻳﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﺑﺮﺍﻯ ﻫﺮ ﺷﻤﺎﺭ‪،‬‬
‫ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺩﺳﺘﻮﺭ ﻛﺎﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ‬ ‫ﺳﺎﺩﻩﺍﻯ ﻛﻪ ﻗﺮﺍﺭ ﺑﻮﺩ ﺑﻪ ﺗﺮﺗﻴﺐ ﺟﺎ ﺑﻪ‬ ‫ﻧﺎﮔﺰﻳﺮ ﺍﺳﺖ‪.‬‬ ‫ﻧﻘﺸﻰ ﻭ ﻣﻜﺎﻧﻰ ﻣﻌﻴﻦ ﻣﻰﻛﺮﺩﻧﺪ ﻭ‬
‫ﻣﺘﺤﺪ ﺑﺮﺍﻯ »ﺗﻮﺳﻌﻪ ﭘﺎﻳﺪﺍﺭ ﺩﺭ ﺳﺎﻝ‬ ‫ﻳﻜﺪﻳﮕﺮ ﺑﺴﭙﺎﺭﻧﺪ‪ ،‬ﺗﺎﻟﻰ ﻓﺎﺳﺪﻯ ﻧﻴﺰ‬ ‫ﺍﮔﺮ ﻧﺸﺎﻧﺔ ﻓﺴﺎﺩ ﺩﻣﻜﺮﺍﺳﻰ ﺟﺎﻳﮕﺰﻳﻦ‬
‫ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻧﺪ‪ :‬ﺍﻳﻨﻜﻪ ﺳﻠﻄﻨﺖ‬ ‫ﺷﺪﻥ ﺍﻃﻼﻉ ﺭﺳﺎﻧﻰ ﻭ ﺁﻣﻮﺯﺵ ﻭ‬ ‫ﻧﻮﻋﻰ ﺗﻘﺴﻴﻢ ﻛﺎﺭ ﺍﻧﺠﺎﻡ ﻣﻰﺩﺍﺩﻧﺪ‪.‬‬
‫ﺳﻴﺎﺳﺖ ﺍﺳﻼﻣﻰ ﻛﺮﺩﻥ ﺩﺍﻧﺸﮕﺎﻩﻫﺎ ﺑﺎ ﺍﻳﻨﻜﻪ ﺑﻪ ﻗﻴﻤﺖ‬ ‫ﭼﮕﻮﻧﻪ ﺑﻪ ﺟﺒﺎﺭﻳﺖ ﺧﺘﻢ ﻣﻰﺷﻮﺩ‪،‬‬ ‫ﺭﺍﻫﻨﻤﺎﻳﻰ ﺑﺎ ﻫﻮﭼﻰﮔﺮﻯ ﻭ ﺗﺒﻠﻴﻐﺎﺕ ﻭ‬ ‫ﺑﺮﺧﻰ ﻫﻨﻮﺯ ﺍﻳﻦ ﻣﺒﻨﺎﻯ ﺗﻌﺮﻳﻒ ﺭﺍ‬
‫ﺭﻫﺒﺮ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺩﺷﻤﻨﺎﻥ ﻋﻠﻮﻡ ﺍﺧﺮﺍﺝ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻭ ﺍﺳﺎﺗﻴﺪ ﺩﺍﻧﺸﮕﺎﻩﻫﺎ‬ ‫ﺣﻜﻮﻣﺖ ﺑﻬﺘﺮﻳﻦﻫﺎ )ﺁﺭﻳﺴﺘﻮ ﻛﺮﺍﺳﻰ(‬ ‫ﺁﻣﺎﺭﮔﻴﺮﻯﻫﺎﻯ ﻗﻼﺑﻰ ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺟﻤﻬﻮﺭﻯ‬ ‫ﻣﻌﺘﺒﺮ ﻣﻰﺷﻤﺎﺭﻧﺪ ﻛﻪ ﺍﻟﺒﺘﻪ ﺩﺭ ﺑﺮﺧﻰ‬
‫ﺍﻧﺴﺎﻧﻰ ﻏﻴﺮﺍﺳﻼﻣﻰ ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﺩ‬ ‫ﺟﺎ ﺑﻪ ﺣﻜﻮﻣﺖ ﺍﻗﻠﻴﺘﻰ ﺍﻧﺤﺼﺎﺭﮔﺮ‬ ‫ﺍﺳﻼﻣﻰ ﻓﻘﻂ ﻫﻤﻴﻦ ﺁﺧﺮﻯﻫﺎ ﺑﺮﻗﺮﺍﺭ‬ ‫ﻣﻮﺍﺭﺩ ﻫﻢ ﻫﺴﺖ‪ .‬ﻭﻟﻰ ﻣﻦ ﺗﺼﻮﺭ‬
‫ﺍﻧﺠﺎﻣﻴﺪﺍﻣﺎﻫﻨﻮﺯﻣﻄﻠﻮﺏﺭﻫﺒﺮﺟﻤﻬﻮﺭﻯﺍﺳﻼﻣﻰﻧﻴﺴﺖ‬ ‫)ﺍﻟﻴﮕﺎﺭﺷﻰ( ﻣﻰﺩﻫﺪ ﻭ ﺩﻣﻜﺮﺍﺳﻰ ﻫﻢ‬ ‫ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﺗﻤﺎﻣﻰ ﻛﻠﻚﻫﺎ ﻭ ﺩﻏﻠﻰﻫﺎﻳﻰ‬ ‫ﻧﻤﻰﻛﻨﻢ ﻛﻪ ﺍﺻﻮﻻً ﺑﻪ ﻛﺎﺭ ﺭﻭﺯﮔﺎﺭ ﺍﻣﺮﻭﺯ‬
‫ﺑﺎ ﺗﺒﺪﻳﻞ ﺷﺪﻥ ﺑﻪ ﻋﻮﺍﻡﮔﺮﺍﻳﻰ ﻓﺎﺳﺪ‬ ‫ﻛﻪﺩﺭﺩﻣﻜﺮﺍﺳﻰﻫﺎﻯﻣﻌﻤﻮﻝﭘﻴﺪﺍﻣﻴﺸﻮﺩ‬ ‫ﻣﺎ ﻛﻪ ﺳﻪ ﻧﻈﺎﻡ ﺍﺻﻠﻰﺍﺵ ﺩﻣﻜﺮﺍﺳﻰ‬
‫ﺿﺮﻭﺭﺕ ﺍﺳﻼﻣﻰ ﻛﺮﺩﻥ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ‬ ‫ﻭ ﺩﻳﮕﺮ ﺣﻜﻮﻣﺖ ﻫﺎﻯ ﺗﻮﺗﺎﻟﻴﺘﺮﺍﺭﻭﭘﺎﻯ‬ ‫‪ «2030‬ﺑﻪ ﻧﻘﺶ ﻣﻬﻢ ﻓﻠﺴﻔﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ﻣﻰﮔﺮﺩﺩ‪ .‬ﻃﺒﻌﺎً ﻧﻈﺎﻡ ﻣﺨﺘﻠﻄﻰ ﻛﻪ ﻗﺮﺍﺭ‬ ‫ﻭﻟﻰ ﺟﻨﺒﻰ ﺍﺳﺖ ﻭ ﺍﺳﺘﺜﻨﺎﻳﻰ ﻭ ﺩﺭ ﻫﺮ‬ ‫ﻟﻴﺒﺮﺍﻝ ﻭ ﻧﻈﺎﻡﻫﺎﻯ ﺗﻮﺗﺎﻟﻴﺘﺮ ﻭ ﺍﺗﻮﺭﻳﺘﺮ‬
‫ﺑﻪ ﮔﻔﺘﻪﻫﺎﻯ ﺁﻳﺖﺍﷲ ﻋﺒﺪﺍﷲ ﺟﻮﺍﺩﻯ‬ ‫ﺷﺮﻗﻰ ﺍﺳﺖ‪ .‬ﺁﻧﻬﺎ ﺍﺯ ﺯﻣﺎﻥ ﺍﺳﺘﺎﻟﻴﻦ ﺑﻪ ﺑﻌﺪ‬ ‫ﻣﺴﻴﺮ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ‪ 4‬ﻋﻨﺼﺮ‬ ‫ﺑﻮﺩ ﺟﺎﻣﻊ ﻣﺤﺎﺳﻦ ﺑﺎﺷﺪ‪ ،‬ﺗﺎﻟﻰ ﻓﺎﺳﺪ‬ ‫ﺣﺎﻝ ﻭ ﺩﺭ ﻫﺮ ﺻﻮﺭﺕ ﻣﺎﻳﺔ ﺳﺮﺍﻓﻜﻨﺪﮔﻰ ﻭ‬ ‫ﻫﺴﺘﻨﺪ‪ ،‬ﺑﻴﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺣﺎﻟﺖ‪ ،‬ﺑﺪ ﻧﻴﺴﺖ‬
‫ﺁﻣﻠﻰ ﺍﺷﺎﺭﻩ ﻛﺮﺩﻩ ﺍﺳﺖ ﻛﻪ ﺗﺎﻛﻴﺪ ﺩﺍﺭﺩ‬ ‫ﻋﻠﻮﻡﺍﺟﺘﻤﺎﻋﻰﺭﺍﻋﻠﻮﻣﻰﺑﺮﺁﻣﺪﻩﺍﺯﺟﻮﺍﻣﻊ‬ ‫ﺍﺻﻠﻰ »ﺍﻧﺘﻘﺎﺩ‪ ،‬ﻗﺎﻃﻌﻴﺖ‪ ،‬ﺑﺎﺭﻳﻚﺑﻴﻨﻰ‬ ‫ﻧﺪﺍﺷﺖ‪ ،‬ﺯﻳﺮﺍ ﭼﻨﻴﻦ ﻓﺮﺽ ﺷﺪﻩ ﺑﻮﺩ‬ ‫ﺑﻰ ﺍﻋﺘﺒﺎﺭﻯ‪ ،‬ﺩﺭ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺍﺻﻞ ﺍﺳﺖ‬ ‫ﻛﻪ ﺑﺒﻴﻨﻴﻢ ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺭﺍ ﻣﻰﺗﻮﺍﻥ‬
‫»ﻋﻠﻢ ﺍﮔﺮ ﻋﻠﻢ ﺍﺳﺖ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻏﻴﺮ‬ ‫ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻯ ﻭ ﺑﻮﺭژﻭﺍﺯﻯ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ ﻭ‬ ‫ﻭ ﺧﻼﻗﻴﺖ« ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ »ﻣﻬﺎﺭﺕﻫﺎﻯ‬ ‫ﻛﻪ ﺗﻌﺎﺩﻝﺍﺵ ﺟﻠﻮﻯ ﻓﺎﺳﺪ ﺷﺪﻥ ﺁﻥ ﺭﺍ‬ ‫ﻣﺨﻠﻮﻃﻰ ﺍﺯ ﺍﻳﻦ ﺳﻪ ﻧﻈﺎﻡ ﻣﺪﺭﻥ ﺑﻪ‬
‫ﺍﺳﻼﻣﻰ ﺑﺎﺷﺪ ﺯﻳﺮﺍ ﻋﻠﻢ ]…[ ﺗﻔﺴﻴﺮ‬ ‫ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺗﺪﺭﻳﺲ ﺁﻥ ﺭﺍ ﺟﺰ ﺩﺭ‬ ‫ﻓﻠﺴﻔﻰ« ﺑﺮﺍﻯ ﺩﺳﺖﻳﺎﺑﻰ ﺑﻪ ﺗﻮﺳﻌﻪ‬ ‫ﻣﻰﮔﻴﺮﺩ‪.‬ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﺑﺎ ﻣﺨﺘﺼﺮﻯ ﻃﻨﺰ‪،‬‬ ‫ﻭ ﺗﺎ ﭼﺸﻢ ﻛﺎﺭ ﻣﻰﻛﻨﺪ‪ ،‬ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﺧﻠﻘﺖ ﻭ ﻓﻌﻞ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭ ﺗﺒﻴﻴﻦ ﻛﺎﺭ‬ ‫ﻣﻮﺍﺭﺩﻯ ﺍﻧﺪﻙ ﻣﻤﻨﻮﻉ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ«‪.‬‬ ‫ﭘﺎﻳﺪﺍﺭ ﻋﻨﻮﺍﻥ ﻭ ﺍﺿﺎﻓﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪:‬‬ ‫ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺭﺍ ﺗﺎﻟﻰ ﻓﺎﺳﺪ ﻭ ﺍﻟﺒﺘﻪ‬ ‫ﺍﺧﺘﻼﻁ ﻭ ﺛﺒﺎﺕ‬ ‫ﺣﺴﺎﺏ ﺁﻭﺭﺩ ﻳﺎ ﻧﻪ‪.‬‬
‫ﺻﺤﺒﺖﻫﺎﻯ ﻣﻮﺳﻮﻯ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺑﺎ‬ ‫»ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻦ ﺭﻭﺵﻫﺎﻯ ﺟﺪﻳﺪ ﻓﻜﺮ‬ ‫ﻣﺪﺭﻥ ﻧﻈﺎﻡﻫﺎﻯ ﻣﺨﺘﻠﻂ ﻗﺪﻳﻢ ﺷﻤﺮﺩ‪.‬‬ ‫ﺍﺯ ﺗﻮﺗﺎﻟﻴﺘﺮ ﭼﻪ ﺩﺍﺭﺩ؟‬
‫ﺧﺪﺍ ﺣﺘﻤﺎً ﺍﺳﻼﻣﻰ ﺍﺳﺖ«‪.‬‬ ‫ﻭﺍﻛﻨﺶ ﺻﺎﺩﻕ ﻻﺭﻳﺠﺎﻧﻰ ﺭﺋﻴﺲ ﻗﻮﻩ‬ ‫ﻻﺯﻣﻪ ﻳﻚ ﺗﻮﺳﻌﻪ ﭘﺎﻳﺪﺍﺭ ﺩﺭ ﻣﻮﺭﺩ ﺧﻮﺩ‬ ‫ﺍﻳﻦ ﺍﻟﺒﺘﻪ ﺗﻠﻨﮕﺮﻯ ﻫﻢ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺑﻪ‬ ‫ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ‪ ،‬ﭼﻨﺎﻧﻜﻪ ﻣﻨﻄﻘﻰ ﺍﺳﺖ‪،‬‬ ‫ﺍﻭﻟﻴﻦ ﻭ ﺑﻨﻴﺎﺩﻯﺗﺮﻳﻦ ﺧﺼﻠﺘﻰ ﻛﻪ‬
‫ﺣﺎﻝ ﺑﺎﻳﺪ ﺩﻳﺪ ﺣﺴﻦ ﺭﻭﺣﺎﻧﻰ ﻛﻪ ﺩﺭ‬ ‫ﻗﻀﺎﻳﻴﻪ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺭﻭﺑﺮﻭ ﺷﺪ‪ .‬ﺍﻭ‬ ‫ﻭ ﺳﻴﺎﺭﻩ ﻣﺤﻞ ﺯﻧﺪﮔﻰ ﻣﺎﺳﺖ ﻛﻪ ﺑﺎﺯ‬ ‫ﺑﻴﻨﺶ ﻣﺒﺘﻨﻰ ﺑﺮ ﺗﺮﻗﻰ ﻛﻪ ﻓﺮﺁﻭﺭﺩﻩﻫﺎﻯ‬ ‫ﺍﺯ ﻧﻈﺎﻡﻫﺎﻯ ﺗﻮﺗﺎﻟﻴﺘﺮ ﻣﻬﻤﺘﺮﻳﻦ ﺧﺼﻴﺼﺔ‬ ‫ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺍﺯ ﺗﻮﺗﺎﻟﻴﺘﺎﺭﻳﺴﻢ ﺩﺍﺭﺩ‪،‬‬
‫ﭘﺎﺳﺦ ﺑﻪ ﺍﻳﺮﻳﻨﺎ ﺑﻮﻛﻮﻭﺍ ﻣﺪﻳﺮﻛﻞ ﻳﻮﻧﺴﻜﻮ‬ ‫ﺑﻰﺍﻧﻜﻪ ﻧﺎﻣﻰ ﺍﺯ ﻣﻮﺳﻮﻯ ﺑﺒﺮﺩ ﮔﻔﺘﻪ ﺑﻮﺩ‪:‬‬ ‫ﻫﻢ ﺍﻫﻤﻴﺖ ﻓﻠﺴﻔﻪ ﻭ ﺗﻤﺎﻡ ﺭﺷﺘﻪﻫﺎﻯ‬ ‫ﻋﺼﺮ ﺟﺪﻳﺪ ﺭﺍ ﺍﺻﻮﻻً ﺑﺮﺗﺮ ﺍﺯ‬ ‫ﺁﻧﻬﺎ ﺭﺍ ﺍﺧﺬ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻧﻈﺎﻡﻫﺎﻯ‬ ‫ﻣﺮﻛﺰ ﺷﻤﺮﺩﻥ ﻭ ﺣﺘﻰ ﺣﺎﻛﻢ ﺷﻤﺮﺩﻥ‬
‫ﮔﻔﺘﻪ ﺍﺳﺖ »ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻧﻘﻼﺏ‬ ‫»ﻣﺎ ﻛﻪ ‪ 30‬ﺳﺎﻝ ﺩﺭ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﻛﺎﺭ‬ ‫ﺩﺳﺘﺎﻭﺭﺩﻫﺎﻯ ﺟﻬﺎﻥ ﺑﺎﺳﺘﺎﻥ ﻣﻰﺷﻤﺮﺩ‪.‬‬ ‫ﺍﺗﻮﺭﻳﺘﺮ ﻓﺴﺎﺩ ﻣﻌﻤﻮﻝﺷﺎﻥ ﺭﺍ ﻭ ﺍﺯ‬ ‫ﺍﻳﺪﺋﻮﻟﻮژﻯ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺧﺎﺻﻴﺖ ﺍﺳﺎﺳﻰ‪،‬‬
‫ﺍﺳﻼﻣﻰ ﺑﺮ ﭘﺎﻳﻪ ﺁﻣﻮﺯﻩﻫﺎﻯ ﺍﺻﻴﻞ‬ ‫ﻛﺮﺩﻩﺍﻳﻢ‪ ،‬ﺑﻪ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﺣﻤﻠﻪ ﻣﻰﻛﻨﻴﻢ‬ ‫ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﺭﺍ ﻧﻤﺎﻳﺎﻥ ﻣﻰﻛﻨﺪ«‪.‬‬ ‫ﻇﺎﻫﺮﺍً ﻋﺼﺮ ﺟﺪﻳﺪ‪ ،‬ﻧﻪ ﻓﻘﻂ ﻧﻈﺎﻡﻫﺎﻯ‬ ‫ﺩﻣﻜﺮﺍﺳﻰ ﻭﺟﻮﻩ ﻓﺎﺳﺪ ﻭ ﺍﺳﺘﺜﻨﺎﻳﻰﺍﺵ‬ ‫ﺧﻮﺩ ﻣﺎﻳﺔ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻧﻜﺒﺖ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬
‫ﺍﺳﻼﻣﻰ ﻭ ﻓﺮﻫﻨﮓ ﻏﻨﻰ ﺍﻳﺮﺍﻧﻰ ﺍﺳﺘﻮﺍﺭ‬ ‫ﻭ ﺷﻤﺎ ﻛﻪ ﻣﺸﻐﻮﻝ ﻫﻨﺮ ﻭ ﻣﻌﻤﺎﺭﻯ ﺑﻮﺩﻳﺪ‬ ‫ﺍﻳﺮﻳﻨﺎ ﺑﻮﻛﻮﻭﺍ ﺍﻳﺪﻩﻯ ﺍﻟﻬﺎﻡﺑﺨﺶ ﺩﺭ‬ ‫ﺳﻴﺎﺳﻰ ﺍﺳﺘﺒﺪﺍﺩﻯ ﻭ ﻃﺒﻌﺎً ﻓﺎﺳﺪ ﺧﻮﺩ‬ ‫ﺭﺍ‪ .‬ﺧﻮﺩ ﺍﺳﺘﺒﺪﺍﺩ ﻣﺘﺮﺍﺩﻑ ﻭ ﻣﺮﻭﺝ ﻓﺴﺎﺩ‬ ‫ﺭژﻳﻢ‪ ،‬ﻣﺎﻧﻨﺪ ﻫﻤﺘﺎﻳﺎﻧﺶ‪ ،‬ﺑﺮ ﭘﺎﻳﺔ ﻳﻚ‬
‫ﺍﺳﺖ‪ ،‬ﻫﻤﻜﺎﺭﻯ ﻧﺰﺩﻳﻚ ﻭ ﺳﺎﺯﻧﺪﻩ‬ ‫ﻓﻬﻤﻴﺪﻳﺪ ﻛﻪ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻰ ﭼﻴﺴﺖ ﻭ ﺑﻪ‬ ‫ﺯﻣﺎﻥ ﺗﺎﺳﻴﺲ ﻳﻮﻧﺴﻜﻮ ﺭﺍ »ﺗﺼﻮﻳﺮﻯ‬ ‫ﺭﺍ ﺩﺍﺭﺩ ﻭ ﺍﻟﺒﺘﻪ ﺩﻣﻜﺮﺍﺳﻰﺍﺵ ﻫﻢ ﺩﺭ‬ ‫ﺍﺳﺖ‪ ،‬ﺣﺎﻝ ﭼﻪ ﺩﺭ ﺟﺰء ﻣﻮﺭﺩ ﺗﻘﻠﻴﺪ ﻗﺮﺍﺭ‬ ‫ﺍﻳﺪﺋﻮﻟﻮژﻯ ﺑﻨﺎ ﮔﺸﺘﻪ ﻛﻪ ﻗﺮﺍﺭ ﺍﺳﺖ ﺟﺎﻣﻊ‬
‫ﺑﺎ ﻳﻮﻧﺴﻜﻮ‪ ،‬ﻫﻤﻮﺍﺭﻩ ﺍﺯ ﺍﻭﻟﻮﻳﺖﻫﺎﻯ‬ ‫ﺟﺪﻳﺪ ﺍﺯ ﺻﻠﺢ ﺩﺭ ﺳﺎﻳﻪ ﺍﻧﺴﺠﺎﻡ ﺍﺧﻼﻗﻰ‬ ‫ﻣﻌﺮﺽ ﻓﺴﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﻧﻈﺎﻡ‬ ‫ﺑﮕﻴﺮﺩ‪ ،‬ﭼﻪ ﺩﺭ ﻛﻞ‪ .‬ﺑﺮ ﻋﻜﺲ‪ ،‬ﺩﻣﻜﺮﺍﺳﻰ‬ ‫ﻋﻠﻮﻡ ﺍﻭﻟﻴﻦ ﻭ ﺁﺧﺮﻳﻦ ﺑﺎﺷﺪ ﻭ ﺟﺎﻳﻰ‬
‫ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻰ ﺍﻳﺮﺍﻥ ﺩﺭ ﺣﻮﺯﻩ‬ ‫ﺁﻥ ﻣﺸﻐﻮﻝ ﺷﺪﻳﺪ؟«‬ ‫ﻭ ﻓﻜﺮﻯ ﺍﻧﺴﺎﻥﻫﺎ« ﺩﺍﻧﺴﺘﻪ ﺍﺳﺖ ﻛﻪ‬ ‫ﻣﺨﺘﻠﻂﺍﺵ ﻫﻢ‪ ،‬ﺑﺮ ﺧﻼﻑ ﺳﻠﻒ ﺧﻮﺩ‪،‬‬ ‫ﻛﻪ ﻗﺮﺍﺭ ﺍﺳﺖ ﺑﻴﺎﻥ ﺳﻼﻣﺖ ﺳﻴﺎﺳﻰ‬ ‫ﺑﺮﺍﻯ ﺟﻬﻞ ﻭ ﺧﻄﺎ ﻧﺪﺍﺭﺩـ ﺗﺎﺯﻩ ﺑﺮ ﺧﻼﻑ‬
‫ﻓﺮﻫﻨﮓ ﺍﺳﺖ« ﭼﮕﻮﻧﻪ ﻣﻰﺧﻮﺍﻫﺪ‬ ‫ﺯﻣﻴﻨﻪﻫﺎﻯ ﻻﺯﻡ ﺑﺮﺍﻯ »ﺧﻮﺩﺷﻨﺎﺳﻰ‬ ‫ﺩﺭ ﻋﻴﻦ ﺩﺍﺷﺘﻦ ﺗﻌﺎﺩﻝ‪ ،‬ﺟﺎﻣﻊ ﻣﻔﺎﺳﺪ‬ ‫ﺑﺎﺷﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﻫﻤﻴﻦ ﺗﺮﺗﻴﺐ ﻣﻮﺭﺩ ﺗﻘﻠﻴﺪ‬ ‫ﺍﻛﺜﺮ ﻫﻤﺘﺎﻳﺎﻧﺶ ﺁﻥ ﺭﺍ ﻣﺘﺮﺍﺩﻑ ﻣﺬﻫﺐ ﻭ‬
‫ﺩﻟﻮﺍﭘﺴﻰﻫﺎﻯ ﺭﻫﺒﺮ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ‬ ‫ﺑﻮﻣﻰ ﺳﺎﺯﻯ ﺑﺎ ﺍﺩﺑﻴﺎﺕ ﺗﺪﺑﻴﺮ ﻭ ﺍﻣﻴﺪ‬ ‫ﻭ ﺩﻳﮕﺮﺷﻨﺎﺳﻰ ﺑﻪ ﻣﻨﻈﻮﺭ ﺍﻳﺠﺎﺩ ﺗﻐﻴﻴﺮ‬ ‫ﺍﺳﺖ! ﭼﻪ ﭘﻴﺸﺮﻓﺘﻰ!ﺷﺎﻳﺪ ﺭﻭﺯﻯ‪ ،‬ﺩﺭ‬ ‫ﻗﺮﺍﺭ ﺑﮕﻴﺮﺩ ﻛﻪ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﻛﺮﺩﻩ‬ ‫ﻣﺘﻜﻰ ﺑﻪ ﺩﺍﻧﺶ ﻻﻳﺰﺍﻝ ﺍﻟﻬﻰ ﻣﻰﺷﻤﺮﺩ‪.‬‬
‫ﺭﺍ ﺍﺯ »ﻧﻔﻮﺫ ﻧﺮﻡ« ﻳﻮﻧﺴﻜﻮ ﺩﺭ ﺍﻳﺮﺍﻥ‬ ‫ﺯﺍﻫﺪﻯ ﻭﺯﻳﺮ ﻋﻠﻮﻡ ﺩﻭﻟﺖ ﺩﻫﻢ ﺑﻪ‬ ‫ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ« ﺭﺍ ﻣﺤﻘﻖ ﻣﻰﺳﺎﺯﺩ‪.‬‬ ‫ﺗﺎﺭﻳﺦ ﺍﻧﺪﻳﺸﺔ ﺳﻴﺎﺳﻰ‪ ،‬ﺍﻳﻦ ﻧﻮﺁﻭﺭﻯ ﻭ‬ ‫ﺍﺳﺖ‪ .‬ﻳﻌﻨﻰ ﻫﺮ ﭼﻪ ﻧﻜﺒﺖ ﺩﺍﺭﺩ ﻛﻪ ﻣﺎﻳﺔ‬ ‫ﺍﺗﻜﺎﻯ ﺑﻪ ﻫﻤﻴﻦ ﺍﻳﺪﺋﻮﻟﻮژﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ‬
‫ﺑﺮﻃﺮﻑ ﻛﻨﺪ )ﺑﺮﺍﻯ ﺁﮔﺎﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ‬ ‫ﺭﻳﺎﺳﺖ ﻣﺤﻤﻮﺩ ﺍﺣﻤﺪﻯ ﻧﮋﺍﺩ ﭘﻴﺶ‬ ‫ﺍﻭ ﭘﻴﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻳﻚ ﺟﻤﻠﻪ ﺗﺎﺭﻳﺨﻰ‬ ‫ﺍﺧﺘﺮﺍﻉ ﻧﻈﺎﻡ ﻣﺨﺘﻠﻂ ﻋﺼﺮ ﺟﺪﻳﺪ ﺭﺍ‬ ‫ﺳﺮﺍﻓﻜﻨﺪﮔﻰ ﺍﺳﺖ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ ﺑﻘﻴﻪ ﺳﻮﺍ‬ ‫ﻧﻈﺎﻡ ﺍﺳﻼﻣﻰ ﺍﻳﻦ ﻭﻗﺎﺣﺖ ﺭﺍ ﻣﻰﺩﻫﺪ ﺗﺎ‬
‫ﺣﻤﻼﺕ ﺭﻫﺒﺮ ﺟﻤﻬﻮﺭﻯ ﺍﺳﻼﻣﻰ ﺑﻪ‬ ‫ﺍﺯ ﺍﻳﻦ ﮔﻔﺘﻪ ﺑﻮﺩ ﻛﻪ ﺑﺎﻳﺪ »ﺑﺎ ﺑﺮﻧﺎﻣﻪ‬ ‫ﺍﺯ ﻣﺎﻫﺎﺗﻤﺎ ﮔﺎﻧﺪﻯ ﺑﻪ ﭘﺎﻳﺎﻥ ﺑﺮﺩﻩ ﺍﺳﺖ‬ ‫ﺑﻪ ﭘﺎﻯ ﺍﺳﻼﻡ ﻳﺎ ﺍﻳﺮﺍﻥ ﺑﻨﻮﻳﺴﻨﺪ‪ .‬ﻭﻟﻰ‬ ‫ﻭ ﺳﺮﻣﺸﻖ ﺷﻮﺩ‪.‬ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﺩﺭ ﺑﺎﻻ‬ ‫ﺧﻮﺩ ﺭﺍ ﻣﺠﺎﺯ ﺑﻪ ﺩﺧﺎﻟﺖ ﺩﺭ ﻫﻤﺔ ﺍﻣﻮﺭ‬
‫ﻳﻮﻧﺴﻜﻮ ﻣﻰﺗﻮﺍﻧﻴﺪ ﻣﻄﻠﺐ »ﻳﻮﻧﺴﻜﻮ ﻭ‬ ‫ﺭﻳﺰﻯﻫﺎﻯ ﻣﻨﺴﺠﻢ ﺑﻪ ﺟﺎﻳﻰ ﺑﺮﺳﻴﻢ ﻛﻪ‬ ‫ﻛﻪ ﻣﻰﮔﻮﻳﺪ‪» :‬ﻫﻤﻪ ﻓﻠﺴﻔﻪ ﻣﺎ ﺍﮔﺮ‬ ‫ﺑﻌﻴﺪ ﻣﻰﺩﺍﻧﻢ ﺍﺧﻼﻑ ﻣﺎ ﻛﻪ ﺷﺎﻫﺪ ﺛﺒﺖ‬ ‫ﺁﻣﺪ‪ ،‬ﺑﺎﺳﺘﺎﻧﻴﺎﻥ ﻣﺨﺘﻠﻂ ﺑﻮﺩﻥ ﻧﻈﺎﻡ ﺭﺍ‬ ‫ﻭ ﺩﺭ ﺣﻖ ﻫﻤﻪ ﻛﺲ ﻭ ﺩﺭ ﻫﺮ ﺟﺎ ﻭ ﻫﺮ‬
‫ﻳﻮﻧﻴﺴﻒ ﺩﺭ ﺗﻴﺮﺭﺱ ﺣﻤﻼﺕ ﻭﻟﻰ ﻓﻘﻴﻪ‬ ‫ﻫﻨﮕﺎﻡ ﻭﺭﻭﺩ ﺑﻪ ﺩﺍﻧﺸﮕﺎﻩ ﺣﺲ ﻛﻨﻴﻢ ﺑﻪ‬ ‫ﺑﻼﻓﺎﺻﻠﻪ ﺑﻪ ﺷﻜﻞ ﺧﺪﻣﺎﺗﻰ ﺑﺮﺍﻯ‬ ‫ﺍﻳﻦ ﺍﻓﺘﺨﺎﺭ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ ،‬ﺍﺯ ﮔﺬﺷﺘﮕﺎﻧﻰ‬ ‫ﻣﺎﻳﺔ ﺗﻌﺎﺩﻝ ﻭ ﺗﻌﺎﺩﻝﺍﺵ ﺭﺍ ﻣﺎﻧﻊ ﺗﻐﻴﻴﺮ‬ ‫ﺯﻣﺎﻥ‪ ،‬ﺑﺸﻤﺮﺩ‪ .‬ﺑﻰ ﺑﺮﮔﻰ ﻭ ﺗﺤﺠﺮ ﻫﻤﻴﻦ‬
‫ﻳﻚ ﺩﺍﻧﺸﮕﺎﻩ ﺍﺳﻼﻣﻰ ﻗﺪﻡ ﮔﺬﺍﺷﺘﻪﺍﻳﻢ«‪.‬‬ ‫ﺯﻧﺪﮔﻰ ﺍﺭﺍﺋﻪ ﻧﺸﻮﺩ ﺑﻪ ﺧﺸﻜﻰ ﮔﺮﺩ ﻭ‬ ‫ﻛﻪ ﭼﻨﻴﻦ ﺍﻣﺘﻴﺎﺯﻯ ﺑﺮﺍﻳﺸﺎﻥ ﻛﺴﺐ‬ ‫ﻭ ﺗﻐﻴﻴﺮ ﻧﺎﻛﺮﺩﻥﺍﺵ ﺭﺍ ﺿﺎﻣﻦ ﺩﻭﺍﻡ ﺁﻥ‬ ‫ﺍﻳﺪﺋﻮﻟﻮژﻯ ﻫﻢ ﻫﺴﺖ ﻛﻪ ﺑﺎﻋﺚ ﺷﺪﻩ ﺗﺎ‬
‫ﻭ ﺫﻭﺏﺷﺪﮔﺎﻥ« ﺭﺍ ﺑﺨﻮﺍﻧﻴﺪ(‪.‬‬ ‫ﻣﻰﺷﻤﺮﺩﻧﺪ‪ ،‬ﻫﻤﺎﻥ ﻃﻮﺭ ﻛﻪ ﺗﻌﺎﺩﻝ‬ ‫ﺭﻭﺯﮔﺎﺭ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﺍﻳﻦ ﺑﺸﻮﺩ ﻛﻪ ﺷﺪﻩ‬
‫ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺑﻪ ﻧﻴﻜﻰ ﻳﺎﺩ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﺍﺧﻼﻁ ﺭﺍ ﺩﺭ ﺑﺪﻥ ﺍﻧﺴﺎﻥ‪ ،‬ﺗﻌﺮﻳﻒ ﺳﻼﻣﺖ‬ ‫ﻭ ﺑﺴﺎ ﺍﻭﻗﺎﺕ ﺗﺮﺟﻴﺢ ﺩﻫﻨﺪ ﺗﺎ ﻣﺤﺾ‬
‫ﻭ ﻣﻮﺟﺪ ﻃﻮﻝ ﻋﻤﺮ ﺑﻪ ﺣﺴﺎﺏ ﻣﻰﺁﻭﺭﺩﻧﺪ‪.‬‬ ‫ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ ﺍﺑﺘﺪﺍﻳﻰﺗﺮﻳﻦ ﺁﺯﺍﺩﻯﻫﺎ‬
‫‪ 15‬ﻧﻮﺍﻣﺒﺮ ‪2015-‬‬ ‫ﺗﺼﻮﺭ ﻣﻰﻛﻨﻢ ﻛﻪ ﺍﻳﻨﺠﺎ ﻫﻢ ﺑﺘﻮﺍﻥ ﺳﺮﺍﻍ‬ ‫ﺩﺭ ﺯﻧﺪﮔﺎﻧﻰ ﺭﻭﺯﻣﺮﻩ ﻭ ﻧﻔﺲ ﻛﺸﻴﺪﻥ‬
‫ﺑﻪ ﺭﺍﺣﺖ‪ ،‬ﺟﻼﻯ ﻭﻃﻦ ﻛﻨﻨﺪ‪ .‬ﺷﺎﻫﺪﻳﻢ‬
‫ﺍﺭﺳﺎﻟﻰ‪ :‬ﺳﺎﻳﺖ ﺍﻳﺮﺍﻥ ﻟﻴﺒﺮﺍﻝ‬ ‫ﺍﺯ ﻧﺘﺎﻳﺞ ﻣﺜﺒﺖ ﺗﻌﺎﺩﻝ ﮔﺮﻓﺖ‪.‬‬ ‫ﻛﻪ ﻣﻴﻠﻴﻮﻥﻫﺎ ﺍﻳﺮﺍﻧﻰ ﺑﺎ ﺧﺮﻭﺝ ﺍﺯ ﻣﻤﻠﻜﺖ‬
‫ﺍﻳﻦ ﻧﻈﺎﻡ ﺩﺭ ﺍﺻﻞ ﺑﺮ ﺍﻳﺪﺋﻮﻟﻮژﻯ ﺍﺳﺘﻮﺍﺭ‬ ‫ﺁﺑﺄ ﻭ ﺍﺟﺪﺍﺩﻯﺷﺎﻥ‪ ،‬ﺑﻪ ﺍﻳﻦ ﺣﻜﻮﻣﺖ ﻧﻪ‬
‫ﺍﺳﺖ ﻭ ﻧﻘﻄﺔ ﺍﺗﻜﺎﻯ ﺍﺻﻠﻰﺍﺵ ﻫﻤﺎﻧﻰﺳﺖ‬
‫ﻛﻪ ﺍﺯ ﺭﻭﺯ ﺍﻭﻝ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺼﻮﻳﺮ ﺍﻳﺪﻩﺁﻟﻰ‬ ‫ﮔﻔﺘﻪﺍﻧﺪ‪.‬‬
‫ﺍﺯ ﺍﺗﻮﺭﻳﺘﺮ ﭼﻪ ﺩﺍﺭﺩ؟‬
‫ﻳﻜﻰ ﺍﺯ ﺧﺼﺎﻳﺺ ﺑﺎﺭﺯ ﺣﻜﻮﻣﺖﻫﺎﻯ‬