‫ﺇﺷﻜﺎﻟﻴﺔ ﺍﻟﻤﻨﻬﺞ ﻓﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‬

‫ﺍﻟﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻣﺜﺎﻻ‬

‫ ﺍﻟﺰﻭﺍﻭﻱ ﺑﻐﻮﺭﻩ‬.‫ﺩ‬
Dirassat.............‫ﺩﺭﺍﺳﺎﺕ‬
‫ ﺟﺎﻣﻌﺔ ﺍﻟﻜﻮﻳﺖ‬،‫ﻗﺴﻢ ﺍﻟﻔﻠﺴﻔﺔ‬

Abstract
This research deals with structural method was a stage
one of human science within the development of human
methodology, namely structural science methods, it risen a vital
method that appeared in the issue in human science which is the
twentieth century, by critically question of language, since it
analyzing its epistemological looked to linguistics as a scientific
content. To achieve such task, we model. In spite of the importance
followed a certain manner in of this method, especially in its
analysis that consist of outlining early stages, it revealed later its
the field of research, concept of Owen practical and scientific
method, theoretical background of limits, which eventually affected
structural method, conceptual the structural method and its aim
body based on several steps, to uplift human science to the level
principles, and rules. of natural science. This lead to the
emerge of new methods within the
We primarily focused on trend of structuralism such as
the corpus of the founder of this sociological, decostructural,
method Claude Levi-Strauss, archaeological methods as well
especially his scientific discipline other methods implemented by
anthropology. We reached some human science to understand the
conclusions, most importantly, complex human phenomena.

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺗﻌﺪ ﻣﺴﺄﻟﺔ ﺍﻟﺒﺤﺚ ﰲ ﺍﳌﻨﺎﻫﺞ‪ ،‬ﻣـﻦ ﺍﳌﺴـﺎﺋﻞ ﺍﳌﺮﻛﺰﻳـﺔ ﰲ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬

‫ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻧﺘـﺎﺋﺞ ﻛـﻞ ﻋﻠـﻢ ﺗـﺮﺗﺒﻂ ﺑﺎﳌﻨﻬﺠﻴـﺔ ﺍﳌﺘﺒﻌـﺔ‪.‬‬
‫ﻭﺗﺎﺭﻳﺦ ﺍﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ‪ ،‬ﻳﺜﺒﺖ ﺃﻥ ﻟﻴﺲ ﻫﻨﺎﻟﻚ ﻣﻦ ﻋﻠـﻢ ﺩﻭﻥ ﻣﻨـﻬﺞ ﻳﺸـﻜﻞ ﺣﻠﻘﺘـﻪ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺒﲎ ﻋﻠﻴﻪ‪ .‬ﻭﺍﻻﺑﺴﺘﻤﻮﻟﻮﺟﻴﺎ ﺑﻮﺻـﻔﻬﺎ ﺩﺭﺍﺳـﺔ ﻧﻘﺪﻳـﺔ ﳌﺒـﺎﺩﺉ ﺍﻟﻌﻠـﻮﻡ‬
‫" ﺍﻟـﱵ ﺍﺳـﺘﻘﻠﺖ »ﺑﻨﻔﺴـﻬﺎ ﺍﺳـﺘﻘﻼﻻ‬ ‫‪Méthodologie‬‬ ‫ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳌﻨﻬﺠﻴـﺔ "‬
‫ﺗﺎﻣﺎ‪ ،‬ﻟﺘﺸﻜﻞ ﻋﻠﻤﺎ ﺧﺎﺻﺎ ﻫﻮ"ﻋﻠﻢ ﺍﳌﻨﺎﻫﺞ"«‪ ،1‬ﺍﻟـﺬﻱ ﳜﺘﻠـﻒ ﻛﻠﻴـﺔ ﻋـﻦ ﺍﳌﻨﻄـﻖ‬
‫ﺍﻟﺼﻮﺭﻱ‪ .‬ﻭﺗﻘﻮﻡ ﺍﳌﻨﻬﺠﻴﺔ ﺑﺪﺭﺍﺳﺔ ﳐﺘﻠـﻒ ﺍﳌﻨـﺎﻫﺞ ﺍﻟﻌﻠﻤﻴـﺔ ﺑﻨـﺎﺀ ﻋﻠـﻰ ﻗﺎﻋـﺪﺗﲔ‬
‫ﺃﺳﺎﺳﻴﺘﲔ ﺍﻷﻭﱃ ﺃﻥ ﻟﻜﻞ ﻋﻠﻢ ﻣﻨﻬﺠﻪ ﺍﳋﺎﺹ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴـﺔ ﺃﻥ ﻋﻤـﻞ ﺍﳌﻨﻬﺠﻴـﺔ‪ ،‬ﻻﺣـﻖ‬
‫ﻟﻠﻌﻤﻞ ﺍﻟﻌﻠﻤﻲ ﻭﻟﻴﺲ ﺳﺎﺑﻖ ﻋﻠﻴﻪ‪ ،‬ﻻﻥ ﺍﻟﺒﺎﺣﺚ ﰲ ﻋﻠـﻢ ﺍﳌﻨـﺎﻫﺞ »ﻻ ﻳﺮﺳـﻢ ﻟﻠﺒﺎﺣـﺚ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺴﻠﻜﻬﺎ‪ ،‬ﺑﻞ ﺍﻧﻪ ﺑﺎﻟﻌﻜﺲ ﻣﻦ ﺫﻟـﻚ‪ ،‬ﻳﺘﻌﻘﺒـﻪ ﻭﻳﻼﺣـﻖ ﺧﻄﻮﺍﺗـﻪ‬
‫ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪ :‬ﻳﺼﻔﻬﺎ ﻭﳛﻠﻠﻬﺎ ﻭﻳﺼﻨﻔﻬﺎ‪ ،‬ﻭﻗﺪ ﻳﻨـﺎﻗﺶ ﻭﻳﻨﺘﻘـﺪ‪ ،‬ﻛـﻞ ﺫﻟـﻚ ﻣـﻦ‬
‫ﺍﺟﻞ ﺻﻴﺎﻏﺘﻬﺎ ﺻﻴﺎﻏﺔ ﻧﻈﺮﻳﺔ ﻣﻨﻄﻘﻴﺔ ﻗﺪ ﺗﻔﻴﺪ ﺍﻟﻌـﺎﱂ ﰲ ﲝﺜـﻪ‪ ،‬ﻭﲡﻌﻠـﻪ ﺃﻛﺜـﺮ ﻭﻋﻴـﺎ‬
‫ﻟﻄﺒﻴﻌﺔ ﻋﻤﻠﻪ«‪.2‬‬

‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻳﺘﻔﻖ ﻋﺪﻳﺪ ﺍﻟﺒﺎﺣﺜﲔ ﰲ ﻋﻠﻢ ﺍﳌﻨﺎﻫﺞ ﺃﻭ ﺍﳌﻨﻬﺠﻴﺔ ﻋﻠﻰ ﺃﻥ ﻇﻬﻮﺭ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻳﻌﺘﱪ ﻣﻌﻠﻤﺎ ﻣﻦ ﺍﳌﻌﺎﱂ ﺍﻷﺳﺎﺳـﻴﺔ ﰲ‬
‫ﺗﻄﻮﺭ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻤﻴﺰﻩ ﺑﺎﻟﺼﺮﺍﻣﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﻟﻌﻠﻤﻴـﺔ‬
‫ﻭﺩﺭﺍﺳﺔ ﺍﻟﺒﲎ ﻭﺍﻷﻧﺴﺎﻕ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻣﻌﺮﻓﺔ ﻧﻘﺪﻳﺔ ﺑﺎﳌﻀﻤﻮﻥ ﺍﳌﻌﺮﰲ ﻭﺍﻟﺪﻭﺭ ﺍﳌﻨﻬﺠﻲ ﺍﻟـﺬﻱ‬
‫ﻗﺎﻡ ﺑﻪ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺣﺪﻭﺩﻩ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﻓﺈﻧﻨﺎ ﺳـﻨﺤﺎﻭﻝ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﺒﺤﺚ‪ ،‬ﲢﻠﻴﻞ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻵﺗﻴﺔ‪:‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺃﻭﻻ‪ .‬ﰲ ﻣﻔﻬﻮﻡ ﺍﳌﻨﻬﺞ‪:‬‬

‫ﺗﺜﲑ ﻛﻠﻤﺔ ﻣﻨﻬﺞ‪ ،‬ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻠﺒﺲ ﺍﳌﻌﺮﰲ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﻻ ﳝﻨﻌﻨﺎ ﻣﻦ ﺣﺼﺮ ﺃﻫـﻢ‬
‫ﻣﻼﳏﻬﺎ ﺍﻷﺳﺎﺳﻴﺔ‪ .‬ﻓﺎﳌﻨﻬﺞ ﻣﻦ ﺣﻴﺚ ﺍﻻﺷﺘﻘﺎﻕ ﻫﻮ ﺗﺮﲨﺔ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺫﺍﺕ ﺍﻷﺻـﻞ‬
‫"‪ ،‬ﺍﻟﱵ ﺗﻌﲏ ﺍﻟﺘﺘﺒﻊ ﻭﺍﻟﺘﻘﺼﻲ ﻭﺍﻟﺒﺤﺚ‪ .‬ﺃﻣﺎ ﺍﺻﻄﻼﺣﺎ ﻓﺎﳌﻨـﻬﺞ ﻫـﻮ‬ ‫‪Méthode‬‬ ‫ﺍﻟﻴﻮﻧﺎﱐ "‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﺇﱃ ﺑﻠﻮﻍ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﻳﻌﺮﻑ ﺍﳌﻨﻬﺞ ﺑﺎﻋﺘﺒﺎﺭﻩ »ﳎﻤﻮﻋﺔ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺬﻫﻨﻴﺔ ﺍﻟﱵ‬
‫ﳛﺎﻭﻝ ﻣﻦ ﺧﻼﳍﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺑﻠﻮﻍ ﺍﳊﻘﺎﺋﻖ ﺍﳌﺘﻮﺧﺎﺓ ﻣﻊ ﺇﻣﻜﺎﻧﻴﺔ ﺑﻴﺎ‪‬ﺎ ﻭﺍﻟﺘﺄﻛﺪ ﻣـﻦ‬
‫ﺻﺤﺘﻬﺎ«‪ .3‬ﺃﻭ ﻫﻮ ﻧﻈﺎﻡ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺬﻫﻨﻴﺔ ﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﺍﳍﺪﻑ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋـﺪ‪،‬‬
‫ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻘﺎﺋﻖ ﻣﻌﻴﻨﺔ ﻭﺍﻟﺘﺄﻛﺪ ﻣﻨﻬﺎ ﺃﻭ ﺗﻐﻴﲑﻫﺎ‪.‬‬

‫ﻛﻤﺎ ﻳﺘﺤﺪﺩ ﺍﳌﻨﻬﺞ‪ ،‬ﺑﻮﺻﻔﻪ ﺃﺳﻠﻮﺑﺎ ﻟﻠﻌﻤﻞ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺍﻧﻪ» ﺃﺳﻠﻮﺏ ﻣﻨﻄﻘﻲ ﻣـﻼﺯﻡ‬
‫ﻟﻜﻞ ﻋﻤﻠﻴﺔ ﲢﻠﻴﻞ ﺗﺮﺗﺪﻱ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻫﻮ ﺃﺳﻠﻮﺏ ﻟﻜﻮﻧﻪ ﳚﻤﻊ ﺃﻛﺜﺮ ﻣﻦ ﻋﻤﻠﻴﺔ ﺗﺘﻼﻗﻰ‬
‫ﲨﻴﻌﻬﺎ ﻋﻨﺪ ﺑﻠﻮﻍ ﻫﺪﻑ ﻭﺍﺣﺪ‪ .‬ﻓﺎﻟﻌﻤﻠﻴﺎﺕ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﺗﺼﺒﺢ ﻣﺮﺗﺒﺔ ﰲ ﺇﻃﺎﺭ ﺍﳌﻨﻬﺞ‪ ،‬ﻭﻳﺘﺴـﻢ‬
‫ﻛﻼ ﻣﻨﻬﺎ ﺑﺪﻭﺭ ﺟﺰﺋﻲ ﳜﺪﻡ ﺍﳍﺪﻑ ﺍﻟﺸﺎﻣﻞ ﻟﻠﺒﺤﺚ«‪ .4‬ﻣﻌﲏ ﻫﺬﺍ ﺃﻥ ﺍﳌﻨﻬﺞ ﻳﺘﻜﻮﻥ ﻣـﻦ‬
‫ﲨﻠﺔ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳌﺮﺗﺒﻄﺔ ﻣﻨﻄﻘﻴﺎ ﺍﻟﱵ ﺗﻜﻮﻥ ﺃﺳﻠﻮﺑﺎ ﻟﻠﻌﻤﻞ‪ ،‬ﰲ ﺇﻃﺎﺭ ﻧﻈـﺎﻡ ﻣـﻦ‬
‫ﺍﳌﺒﺎﺩﺉ‪ ،‬ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﳛﺪﺩ ﺃﻧﻈﻤﺔ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﻣﻦ ﺷﺮﻭﻁ ﻣﻌﻴﻨـﺔ ﻟﺘﺼـﻞ ﺇﱃ‬
‫ﻫﺪﻑ ﻣﻌﲔ‪ .‬ﻭﺍﳍﺪﻑ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺃﻭ ﺗﻐﻴﲑ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻮﺿـﻮﻋﻴﺔ‪ ،‬ﻓﻬـﻮ‬
‫ﻫﺎﺩﻑ ﺇﻣﺎ ﺇﱃ ﺇﻧﺘﺎﺝ ﻣﻌﺮﻓﺔ‪ ،‬ﺃﻭ ﺗﻐﲑ ﺣﻘﻴﻘﺔ ﻣﻌﺮﻓﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻑ‪ .‬ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻫﺬﺍ ﻓـﺎﻥ‬
‫ﺍﳌﻨﻬﺞ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﻟﻴﺲ ﻓﻘﻂ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﻞ ﻭﻛﺬﻟﻚ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺒﺤﺚ ﺫﺍﺗـﻪ‪.5‬‬
‫ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﳍﺪﻑ‪ ،‬ﻻ ﻳﺘﻢ ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻞ ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻴﺎﺕ‪،‬‬
‫ﺃﻭ ﺑﺎﻟﺘﺤﺪﻳﺪ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻧﻈﺎﻡ ﻣﻦ ﺍﻹﺟﺮﺍﺀﺍﺕ ﻭﺍﻟﻌﻤﻠﻴﺎﺕ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻭﻳﺘﺼﻞ ﺍﳌﻨﻬﺞ‪ ،‬ﺩﺍﺋﻤﺎ‪ ،‬ﲟﻴﺪﺍﻥ ﺃﻭ ﳎﺎﻝ ﻣﻌﺮﰲ ﻣﻌـﲔ‪ ،‬ﻛﺎ‪‬ـﺎﻝ ﺍﻻﺟﺘﻤـﺎﻋﻲ ﺃﻭ‬
‫"‪.‬‬ ‫"‪Technique de recherche‬‬ ‫ﺍﻟﻄﺒﻴﻌﻲ ﺃﻭ ﺍﻟﻔﻠﺴﻔﻲ ﻭﻫﻮ ﳜﺘﻠﻒ ﻋﻦ ﺗﻘﻨﻴﺎﺕ ﺍﻟﺒﺤـﺚ‬
‫ﻓﺘﻘﻨﻴﺎﺕ ﺍﻟﺒﺤﺚ‪ ،‬ﺗﺎﺑﻌﺔ ﻟﻠﻤﻮﺿﻮﻉ ﺍﳌﺪﺭﻭﺱ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﳌﻨﻬﺞ ﺗﻮﺟﻪ ﻋﺎﻡ‪ .‬ﻣﻦ ﻫﻨﺎ‬
‫ﻓﺎﻥ ﺗﻘﻨﻴﺎﺕ ﺍﻟﺒﺤﺚ ﻫﻲ‪»:‬ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳋﻄﻂ ﻟﻌﻠﻢ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺃﻭﻟﻔﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ«‪ .6‬ﻭﻫﻲ‬
‫ﺗﺮﺗﺒﻂ ﻓﻘﻂ ﺑﺎﻷﻣﻮﺭ ﺍﻟﺘﻄﺒﻴﻘﻴﺔ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﳌﻨﻬﺞ‪ ،‬ﻳﺘﺼﻞ ﺑﺎﻟﻨﻈﺮﻱ‪ ،‬ﻟﺬﺍ ﻧﺴﺘﻄﻴﻊ ﺍﻟﻘـﻮﻝ ﺃﻥ‬
‫ﻛﻞ ﻣﻨﻬﺞ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﻟﺘﻘﻨﻴﺎﺕ ﻭﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻋﻠﻤﺎ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﲢﺪﺩ ﻋﻤﻠﻴﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﺍﳌﻨﻬﺞ ﻫﻮ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﺃﻭ ﻧﻈﺎﻡ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‪.‬‬

‫ﻭﻳﺮﺗﺒﻂ ﺍﳌﻨﻬﺞ ﲟﺴﺘﻮﻳﺎﺕ ﻣﻌﺮﻓﻴﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﺃﳘﻬﺎ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﻨﻈﺮﻳﺔ‪ .‬ﺇﺫ ﻳﺴﺘﻨﺪ ﻛـﻞ‬
‫ﻣﻨﻬﺞ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻓﺎﻟﻨﻈﺮﻳﺔ" ‪ "Théorie‬ﺿﺮﻭﺭﻳﺔ ﻭﺃﺳﺎﺳﻴﺔ ﻟﻠﻤﻨـﻬﺞ‪ ،‬ﺫﻟـﻚ ﺃﻥ»ﰲ‬
‫ﺃﺳﺎﺱ ﻛﻞ ﻣﻨﺎﻫﺞ ﺍﳌﻌﺮﻓﺔ ﺗﻜﻤﻦ ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻟﻠﻮﺍﻗﻊ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﺃﻥ ﺍﳌﻨﻬﺞ‬
‫ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎ ﻻ ﻳﻨﻔﺼﻢ ﺑﺎﻟﻨﻈﺮﻳﺔ«‪ .7‬ﻓﺎﳌﻨﺎﻫﺞ ﺗﺘﺼﻞ ﺑﺈﻧﺘﺎﺝ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺍﳌﻌﺮﻓﺔ ﺗﻌﲏ ﻣﻌﺮﻓـﺔ‬
‫ﻗﻮﺍﻧﲔ ﻇﺎﻫﺮﺓ ﻣﺎ‪ ،‬ﻭﺻﻴﺎﻏﺘﻬﺎ ﻧﻈﺮﻳﺎ‪ ،‬ﻣﻦ ﺃﺟﻞ ﻓﻬﻢ ﻭﺗﻔﺴﲑ ﺗﻠﻚ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻟﺬﺍ ﻓﺎﻟﻌﻼﻗﺔ ﻗﺎﺋﻤﺔ‬
‫ﺑﲔ ﺍﳌﻨﻬﺞ ﻭﺍﻟﻨﻈﺮﻳﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻌﺮﰲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻄﺮﺡ ﻗﻀﻴﺔ ﺍﳌﻮﺿـﻮﻋﻴﺔ ﰲ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﺇﻥ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻌﺒﲑ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﻫﻮ ﺍﳌﻮﺟﻪ ﻟﻠﻤﻤﺎﺭﺳﺔ ﺍﻹﻧﺴـﺎﻧﻴﺔ ﺍﳍﺎﺩﻓـﺔ‪،‬‬

‫ﻓﻠﺼﻴﺎﻏﺔ ﻣﻨﻬﺞ ﻣﺎ‪ ،‬ﻳﺘﻮﺟﺐ ﺗﻮﻓﺮ ﺷﺮﻁ ﺃﺳﺎﺳﻲ‪ ،‬ﻭﻫﻮ ﻭﺟﻮﺩ ﻧﻈﺮﻳﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﺒﻴﺎﻥ‬
‫ﻧﻈﺮﻳﺔ ﻣﺎ‪ ،‬ﻻ ﺑﺪ ﻣﻦ ﻣﻨﻬﺞ ﻣﻨﺎﺳﺐ ﻟﺘﻠﻚ ﺍﻟﻨﻈﺮﻳﺔ‪ .‬ﻓﺎﳌﻨﻬﺞ ﻭﺍﻟﻨﻈﺮﻳﺔ ﻳﺸـﻜﻼﻥ ﻭﺣـﺪﺓ‪،‬‬
‫ﻭﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ ﺗﺘﻢ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺄﺛﲑ ﺍﻟﻘﺎﺋﻢ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳌﻨﻬﺞ ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻓﺈﻥ ﺗﻄﻮﺭ ﺍﳌﻨﻬﺞ ﻭﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻳﺘﻢ ﻣﻦ ﺧﻼﻝ ﺗﻔﺎﻋﻠﻬﻤﺎ ﻭﺍﳊﻘﻴﻘﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻭﻳﻜﻤﻦ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳌﻨﻬﺞ ﰲ ﺃﻥ »ﺍﻟﻨﻈﺮﻳﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻭﺑﺎﻟﺘﺎﱄ ﻣﻐﻠﻘﺔ‪ ،‬ﺃﻣـﺎ‬

‫ﺍﳌﻨﻬﺞ ﻓﻬﻮ ﰲ ﺣﺎﻟﺔ ﲝﺚ ﻋﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺜﺎﺑﺘﺔ ﳑﺎ ﳚﻌﻠﻪ ﰲ ﺣﺎﻟﺔ ﺍﻧﻔﺘﺎﺡ‪ .‬ﺇﻥ ﺍﳌﻨﻬﺞ ﺑـﺎﻟﺮﻏﻢ‬
‫ﻣﻦ ﺍﺭﺗﺒﺎﻃﻪ ﺍﻷﻛﻴﺪ ﺑﺈﻃﺎﺭ ﻧﻈﺮﻱ ﻣﻌﲔ… ﻳﺘﻤﺘﻊ ﺑﺎﻧﻔﺘﺎﺡ ﻃﺒﻴﻌﻲ ﻳﺴﻤﺢ ﻟﻪ ﺑﺎﻻﺗﺴﺎﻡ ﺑﻨـﻮﻉ‬
‫ﻣﻦ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﺍﻟﻨﺴﺒﻴﺔ ﻋﻦ ﺍﻟﻨﻈﺮﻳﺔ«‪.8‬‬

‫ﻭﻋﻠﻴﻪ ﻓﺎﻥ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﻨﻬﺞ ﻭﺍﻟﻨﻈﺮﻳﺔ ﻗﺎﺋﻤﺔ‪ ،‬ﻣﻊ ﺍﺧﺘﻼﻑ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻌﺮﻓﻴﺔ ﻟﻜﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻈﺮﻳﺔ ﺗﻌﺒﲑ ﻋﻦ ﻧﻈﺎﻡ ﻣﻦ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻟﺸﺮﺡ ﻭﻓﻬﻢ ﻗﻀﻴﺔ ﻣﻌﻴﻨـﺔ‪،‬‬
‫ﻓﺈﻥ ﺍﳌﻨﻬﺞ ﺃﺩﺍﺓ ﻟﻠﺒﺤﺚ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻋﺎﻣﺔ ﻭﻣﻐﻠﻘﺔ ﻭﺗﺘﻌﻠﻖ ﲟﻮﺿﻮﻉ ﻣﻌﲔ‪ ،‬ﻓـﺎﻥ‬
‫ﺍﳌﻨﻬﺞ ﻣﺘﻔﺘﺢ ﻭﻗﺎﺑﻞ ﻟﻠﺘﻄﺒﻴﻖ ﰲ ﳎﺎﻻﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﺎﻟﺪﻳﻜﺎﺭﺗﻴﺔ ـ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ـ ﻧﻈﺮﻳﺔ‬
‫ﻣﻜﺘﻤﻠﺔ ﺃﻭ ﻣﻐﻠﻘﺔ ﰲ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺪﻳﻜﺎﺭﰐ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺪﻳﻜﺎﺭﰐ ﻣﺘﻔﺘﺢ‪ ،‬ﺍﻧﻪ ﻣﻨـﻬﺞ‬
‫ﻋﻠﻤﻲ ﻭﻋﻘﻠﻲ ﻗﺎﺋﻢ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‪ :‬ﻗﺎﻋﺪﺓ ﺍﻟﺒﺪﺍﻫﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻹﺣﺼﺎﺀ‪،‬‬
‫ﻭﳛﺘﻤﻞ ﺍﻟﺘﻄﺒﻴﻖ ﰲ ﻣﻴﺎﺩﻳﻦ ﻣﻐﺎﻳﺮﺓ ﻟﺘﻠﻚ ﺍﳌﻴﺎﺩﻳﻦ ﺍﻟﱵ ﻃﺒﻘﻬﺎ ﻓﻴﻪ "ﺩﻳﻜﺎﺭﺕ "‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻗﺎﺑﻞ‬
‫ﻷﻥ ﻳﻨﺘﺞ ﻣﻌﺮﻓﺔ ﺟﺪﻳﺪﺓ ﻏﲑ ﺗﻠﻚ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ "ﺩﻳﻜﺎﺭﺕ "‪ ،‬ﻣﺜﻠﻤﺎ ﻓﻌﻞ ﺫﻟـﻚ‬
‫"ﻃﻪ ﺣﺴﲔ" ﰲ ﺩﺭﺍﺳﺘﻪ ﻟﻸﺩﺏ ﺍﻟﻌﺮﰊ ﻭﲢﺪﻳﺪﺍ ﻟﻠﺸﻌﺮ ﺍﻟﻌﺮﰊ‪ ،‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﻟﺼﻔﺔ ﺍﻟﻌﻘﻠﻴـﺔ‬
‫ﺗﺒﻘﻰ ﺍﻷﺳﺎﺱ ﺍﳌﻤﻴﺰ‪ ،‬ﺳﻮﺍﺀ ﻟﻠﻨﻈﺮﻳﺔ ﺃﻭ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺪﻳﻜﺎﺭﰐ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﺍﻻﺳﺘﻘﻼﻟﻴﺔ ﺑﲔ ﺍﳌﻨـﻬﺞ‬
‫ﻭﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﺍﺳﺘﻘﻼﻟﻴﺔ ﻧﺴﺒﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻈﺮﻳﺔ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻛﻠﻴﺔ ﻭﻭﻇﻴﻔﺔ ﺗﻔﺴﲑﻳﺔ‪ ،‬ﻓﺎﻥ‬
‫ﺍﳌﻨﻬﺞ ﳜﺘﺺ ﲟﻴﺪﺍﻥ ﻣﻌﲔ‪ ،‬ﻭﻭﻇﻴﻔﺘﻪ ﺃﻧﻪ ﳝﻜﻨﻨﺎ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﱵ ﻧﻌﱪ‬
‫ﻋﻨﻬﺎ ﺑﻨﻈﺮﻳﺔ ﺟﺰﺋﻴﺔ ﺃﻭ ﻛﻠﻴﺔ‪ ،‬ﻋﻠﻤﻴﺔ ﺃﻭ ﻓﻠﺴﻔﻴﺔ‪.‬‬

‫ﻛﻤﺎ ﻳﺘﺼﻞ ﺍﳌﻨﻬﺞ ﺑﻨﻈﺮﻳﺔ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻻﺑﺴﺘﻤﻮﻟﻮﺟﻴﺎ‪ ،‬ﺳﻮﺍﺀ ﺑﻮﺻﻔﻪ ﺍﺣـﺪ ﺃﺟﺰﺍﺋﻬـﺎ‬
‫ﺃﻭﻣﻦ ﺧﻼﻝ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻨﻘﺪﻳﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ‪‬ﺎ ﺍﻻﺑﺴﺘﻤﻮﻟﻮﺟﻴﺎ‪.9‬ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﺗﺜﲑ ﺍﻟﻨﻘﺎﺵ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻭﺗﻄﺮﺡ ﻣﺸﻜﻼﺕ ﻭﲞﺎﺻﺔ ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻫﻮ ﺍﺭﺗﺒﺎﻁ ﺍﳌﻨﻬﺞ ﺑﺎﻹﻳﺪﻳﻮﻟﻮﺟﻴـﺔ‪،‬‬

‫ﻭﺫﻟﻚ ﻻﻥ ﺍﳌﻨﻬﺞ ﰲ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﻟﻨﻈﺮﻳﺔ ﻳﺘﻌﺪﻯ ﺟﻮﺍﻧﺒﻪ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﻌﻠﻤﻴـﺔ‪ ،‬ﻟﻴﻘـﺮﺭ ﻣﺴـﺎﺋﻞ‬
‫ﻓﻠﺴﻔﻴﺔ ﺃﻭ ﻧﻈﺮﻳﺔ ﻭﺇﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺃﻭ ﺛﻘﺎﻓﻴﺔ‪.‬‬

‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳉﻮﺍﻧﺐ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺃﻭ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﺗﺘﻌﻠﻖ ﺑﺎﳌﺸﺎﻛﻞ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺍﻟـﱵ‬
‫ﲣﺺ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺇﻣﻜﺎﻧﻴﺎﺕ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻃﺮﻕ ﺍﻟﺘﺤﻘﻖ ﻣﻨﻬﺎ‪ ،‬ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﻣﻨـﻬﺞ‬
‫ﻣﻌﲔ‪ ،‬ﻓﺎﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺃﻭ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ ،‬ﺗﺘﺤﺪﺩ ﰲ ﻛﻮﻥ ﺍﳌﻨﻬﺞ ﻳﺮﺗﺒﻂ ﲝﻘﺒﺔ ﺗﺎﺭﳜﻴـﺔ‪،‬‬
‫ﺃﻱ ﲟﻌﻄﻴﺎﺕ ﻋﻠﻤﻴﺔ ﻭﻣﻌﺮﻓﻴﺔ ﳏﺪﺩﺓ ﻭﲟﺸﺎﻛﻞ ﻧﻈﺮﻳﺔ ﻭﻣﻨﻬﺠﻴﺔ ﺧﺎﺻﺔ ﻣﺮﺗﺒﻄـﺔ ﺃﺳﺎﺳـﺎ‪،‬‬
‫ﺑﺎﻟﺬﺍﺕ ﺍﻟﻌﺎﺭﻓﺔ ﻭﲟﺮﺣﻠﺔ ﺗﺎﺭﳜﻴﺔ‪ ،‬ﻭﺑﺄﻧﻪ ﻣﻮﺟﻪ ﺇﱃ ﺣﻞ ﻣﺸﺎﻛﻞ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﺫﺍﺕ ﺍﻟﻌﻼﻗﺔ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬

‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﺗﻈﻬﺮ ﻧﺴﺒﻴﺔ ﺍﳌﻨﻬﺞ ﻭﺿﺮﻭﺭﺓ ﺗﻐﲑﻩ ﻣﻦ ﻣﺮﺣﻠﺔ ﺇﱃ ﻣﺮﺣﻠـﺔ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﻣﻨﻬﺞ ﳏﻜﻮﻡ ﺑﺎﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﺸﻜﻞ ﺧﻠﻔﻴﺘﻪ ﺍﳌﻌﺮﻓﻴـﺔ ﻭﺍﻟﻨﻈﺮﻳـﺔ‬
‫ﻭﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻣـﻦ ﺣﻴـﺚ ﺍﻣﺘﻼﻛﻬـﺎ ﻷﺩﻭﺍﺕ ﺩﺭﺍﺳـﺔ‬
‫ﺍﳌﻮﺿﻮﻋﺎﺕ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻳﺮﻯ "ﺑﺎﺷﻼﺭ" ﺃﻥ ﻛﻞ ﻣﻨﻬﺞ‪ ،‬ﻫﻮ ﻣﻨﻬﺞ ﻇﺮﰲ ﻭﻟﻦ ﻳﺼـﻒ‬
‫ﺍﻟﺒﻨﻴﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﻠﻔﻜﺮ ﺍﻟﻌﻠﻤﻲ‪ .‬ﳌﺎﺫﺍ؟ »ﻻﻥ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻠﻤﻲ ﻳﻌﺎﺻﺮ ﺑﻜﻞ ﺩﻗﺔ ﺍﻟﻄﺮﻳﻘـﺔ ﺍﳌﻌﻠـﻦ‬
‫ﻋﻨﻬﺎ«‪ .10‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﺍﻟﱵ ﺗﺘﺤﻜﻢ ﰲ ﻋﻠﻤﻴﺔ ﺃﻭﻻ ﻋﻠﻤﻴﺔ ﻣﻨﻬﺞ ﻣﻦ ﺍﳌﻨﺎﻫﺞ‪،‬‬
‫ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻐﻼﻝ ﻫﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ ﻭﺗﺄﻭﻳﻠﻬﺎ‪ ،‬ﻭﻃﺮﺡ ﺍﻷﺳﺌﻠﺔ ﺍﳌﻨﺎﺳﺒﺔ ﳍـﺎ‬
‫ﻫﻲ ﻣﻦ ﻣﻬﻤﺔ ﺍﻟﺬﺍﺕ ﺍﻟﻌﺎﺭﻓﺔ‪ .‬ﻭﺍﻟﺬﺍﺕ ﺍﻟﻌﺎﺭﻓﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻟﻴﺴﺖ ﻣﻌﺰﻭﻟـﺔ ﻋـﻦ‬
‫ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳊﺎﺟﺎﺕ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﻛﻜـﻞ ﺃﻭ ﻟﻄﺒﻘـﺔ ﺃﻭ ﻓﺌـﺔ‬
‫ﺍﺟﺘﻤﺎﻋﻴﺔ ﺧﺎﺻﺔ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻭﰲ ﻫﺬﻩ ﺍﳌﺴﺘﻮﻯ‪ ،‬ﻳﺘﻘﺎﻃﻊ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻹﻳﺪﻳﻮﻟﻮﺟﻲ ﰲ ﺻﻴﺎﻏﺔ ﺍﳌﻨﻬﺞ‪ ،‬ﻛﻤﺎ ﺗﻈﻬـﺮ‬
‫ﺃﺑﻌﺎﺩﻩ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻳﺪﻳﻮﻟﻮﺟﻴﺔ‪ ،‬ﺣﻴﺚ ﻳﺘﻤﺎﺷﻰ ﺍﻟﺒﻌﺪ ﺍﻟﻌﻠﻤﻲ ﻣﻊ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳉﺪﻳﺪﺓ‪،‬‬
‫ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﳌﻨﻬﺞ ﺩﺍﺋﻤﺎ ﰲ ﺣﺎﻟﺔ ﺇﺛﺮﺍﺀ ﻭ ﺇﻏﻨﺎﺀ ﻟﻔﺎﻋﻠﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺒﻌﺪ ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻲ‬
‫ﻓﻴﻈﻬﺮ ﰲ ﺗﻄﺒﻴﻖ ﺍﳌﻨﻬﺞ‪ ،‬ﺧﺎﺭﺝ ﺣﺪﻭﺩﻩ ﺍﻟﻌﻠﻤﻴﺔ‪ .11‬ﻭ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻓـﺈﻥ ﺍﳌﻨـﻬﺞ ﺍﻟﺒﻨﻴـﻮﻱ‬
‫ﻣﺸﺮﻭﻁ ﲜﻤﻠﺔ ﻣﻦ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳊﺎﺟﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﺃﺳﺎﺳﺎ ﰲ ﳏﺎﻭﻟﺔ ﺇﳚﺎﺩ‬
‫ﺣﻞ ﻷﺯﻣﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﻓﺮﻧﺴﺎ ﺍﻟﱵ ﺳﻴﻄﺮﺕ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻈـﺮﺓ ﺍﻟﺮﻭﺣﻴـﺔ‬
‫ﻭﺍﳌﺜﺎﻟﻴﺔ ﻛﻤﺎ ﺗﻈﻬﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﰲ ﳏﺎﻭﻟﺔ "ﺟﺎﻥ ﺑﻮﻝ ﺳﺎﺭﺗﺮ" ﺇﻗﺎﻣـﺔ ﻋﻠـﻢ ﻧﻔـﺲ‬
‫ﻇﻮﺍﻫﺮﻱ‪ .‬ﻓﻤﺎ ﻫﻮ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ؟ ﻭﻣﺎ ﻫﻲ ﺧﻠﻔﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ؟‬

‫ﺛﺎﻧﻴﺎ‪ .‬ﰲ ﺍﳋﻠﻔﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪:‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺍﻋﺘﻤﺪ ﺑﺸﻜﻞ ﺻﺮﻳﺢ ﻭﻣﺒﺎﺷﺮ ﻋﻠﻰ ﺍﻷﻟﺴﻨﻴﺔ‪ ،‬ﻓﺎﻥ ﻣﺜﺎﻟـﻪ‬
‫ﺍﻟﻌﻠﻤﻲ ﻫﻮ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻳﻘﻮﻝ ﻣﺆﺳﺲ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻛﻠﻮﺩ ﻟﻴﻔﻲ ﺳـﺘﺮﻭﺱ‬
‫»ﺇﻥ ﺍﻟﺒﻨﻴﻮﻳﺔ ﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﻬﺠﺎ ﻋﻠﻤﻴﺎ ﺩﻗﻴﻘﺎ‪ ،‬ﳝﺎﺛﻞ ﺍﳌﻨﺎﻫﺞ ﺍﳌﺘﺒﻌﺔ ﰲ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﺪﻗﻴﻘـﺔ‪،‬‬
‫ﻳﺪﺭﺱ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﻋﻨﺎﺻﺮ ﺃﺟﺰﺍﺀ ﻛﻞ ﺑﻨﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺤﻠﻴﻞ ﻫﺬﻩ ﺍﻷﺧﲑﺓ ﻭﺍﻟﻜﺸﻒ‬
‫ﻋﻦ ﺍﺭﺗﺒﺎﻃﺎ‪‬ﺎ ﺍﳌﻮﺿﻮﻋﻴﺔ ﰒ ﺇﻋﺎﺩﺓ ﺗﺮﻛﻴﺒﻬﺎ ﰲ ﻣﻨﻈﻮﻣﺔ ﻛﻠﻴﺔ ﺟﺪﻳﺪﺓ ﺃﲰﻰ ﻣﻦ ﺑﻨﻴﺎ‪‬ﺎ ﺍﻷﻭﱃ‬
‫ﺗﺘﻴﺢ ﻟﻨﺎ ﺗﺒﲔ ﺑﻨﻴﺘﻬﺎ ﺍﳋﻔﻴﺔ «‪ .12‬ﻭﻟﻘﺪ ﺍﺳﺘﻠﻬﻢ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻣﻦ ﻣﻨﺎﻫﺞ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻧﻈﺮﻳـﺔ‬
‫ﺍ‪‬ﻤﻮﻋﺎﺕ‪ ،‬ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﱵ ﺗﺴﻤﺢ ﺑﺪﺭﺍﺳﺔ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺃﺟﺰﺍﺀ ﻭﻋﻨﺎﺻـﺮ ﺍ‪‬ﻤﻮﻋـﺔ‪،‬‬
‫ﻭﲢﻠﻴﻠﻬﺎ ﰒ ﺇﻋﺎﺩﺓ ﺗﺮﻛﻴﺒﻬﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻟﺒﻨﻴﺔ ﺍﳋﻔﻴﺔ ﻟﻠﻤﻮﺿﻮﻉ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺇﻻ ﺃﻥ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﺒﺎﺷﺮ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻫﻮ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﻭﰲ ﻫﺬﺍ ﻳﻘـﻮﻝ ﻟﻴﻔـﻲ‬
‫ﺳﺘﺮﻭﺱ »ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻳﻨﺘﻤﻲ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺘﺤﻮﻻﺕ ﺍﻟﱵ ﺗﻔﺴﺮ ﺟﺰﺀﺍ ﻣـﻦ ﻗـﻮﺍﻧﲔ‬
‫ﺍ‪‬ﻤﻮﻋﺎﺕ ﺍﻟﺮﻳﺎﺿﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﳕﻮﺫﺟﻪ ﺍﳌﺒﺎﺷﺮ ﻫﻮ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﺬﻱ ﳜﺘﺺ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺄﻧﻪ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳝﻜﻦ ﻭﺿﻌﻪ ﻋﻠﻰ ﻗﺪﻡ ﺍﳌﺴﺎﻭﺍﺓ ﻣـﻊ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬
‫ﻭﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻳﺪﺭﺱ ﻣﻮﺿﻮﻋﺎ ﻋﻠﻤﻴﺎ‪ ،‬ﺇﺫ ﻻ ﻳﻮﺟﺪ ﳎﺘﻤﻊ ﺑﺸﺮﻱ ﺩﻭﻥ ﻟﻐـﺔ‪ .‬ﻭﻷﻥ‬
‫ﻣﻨﻬﺠﻪ ﻣﺘﺸﺎﺑﻪ‪ ،‬ﺃﻱ ﺃﻧﻪ ﳝﻜﻦ ﺇﺗﺒﺎﻉ ﻧﻔﺲ ﺍﳌﻨﻬﺞ ﰲ ﺩﺭﺍﺳﺔ ﺃﻳﺔ ﻟﻐﺔ ﻗﺪﳝﺔ ﻛﺎﻧﺖ ﺃﻭ ﺣﺪﻳﺜﺔ‪،‬‬
‫ﺑﺪﺍﺋﻴﺔ ﺃﻭ ﻣﺘﺤﻀﺮﺓ‪ .‬ﻭﻷﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﺒﺎﺩﺉ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻻ ﳜﺘﻠـﻒ‬
‫ﻋﻠﻴﻬﺎ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻭ ﺍﳌﺘﺨﺼﺼﻮﻥ«‪.13‬‬

‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺟﻌﻠﺖ ﻣﻦ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﳕﻮﺫﺟﺎ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﻫـﺬﻩ‬

‫ﺍﻷﺳﺒﺎﺏ ﻫﻲ ﺍﻟﻜﻠﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻠﻐﺔ ﳒﺪﻫﺎ ﰲ ﻛﻞ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻗﺪﳝﺔ ﺃﻭ ﺣﺪﻳﺜﺔ‪،‬‬
‫ﻭﻻﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﳌﺒﺎﺩﺉ‪ ،‬ﺣﺼﻞ ﺣﻮﳍﺎ ﺍﺗﻔﺎﻕ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴـﻮﻱ ﰲ‬
‫ﺍﺳﺘﻨﺎﺩﻩ ﻋﻠﻰ ﳕﻮﺫﺝ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‪ ،‬ﻳﺮﺟﻊ ﺇﱃ ﻛﻮﻥ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺗﺘﻤﺎﺛﻞ ﻭﺍﻟﻌﻠـﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ ﺃﻭ‬
‫ﺍﻟﺪﻗﻴﻘﺔ‪.‬‬

‫ﻛﻤﺎ ﺍﺳﺘﻔﺎﺩ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻣﻦ ﺍﳉﻴﻮﻟﻮﺟﻴﺎ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ ﻭﺍﳌﺎﺭﻛﺴﻴﺔ‪ ،‬ﻳﻘـﻮﻝ‬

‫ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ » ﺑﺪﺍ ﱄ ﺃﻥ ﺍﳌﺎﺭﻛﺴﻴﺔ ﰲ ﻣﺴﺘﻮﻯ ﺁﺧﺮ ﻣﻦ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﺗﻨﺘﻬﺞ ﻧﻔـﺲ‬
‫ﻣﻨﻬﺞ ﺍﳉﻴﻮﻟﻮﺟﻴﺎ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﳌﺎﺭﻛﺴﻴﺔ ﻫﻨﺎ ﺍﳌﺎﺭﻛﺴﻴﺔ ﻣﺜﻠﻤـﺎ ﻭﺿـﻌﻬﺎ‬
‫ﻣﺆﺳﺴﻬﺎ‪ :‬ﺃﻥ ﻧﻔﻬﻢ ﰲ ﻧﻈﺮ ﻫﺬﻩ ﺍﳌﻴﺎﺩﻳﻦ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻣﻌﻨﺎﻩ ﺃﻥ ﻧﺮﺟﻊ ﻭﺍﻗﻌﺎ ﺇﱃ ﻭﺍﻗﻊ ﺁﺧـﺮ‪ ،‬ﺇﺫ‬
‫ﻟﻴﺲ ﺍﻟﻮﺍﻗﻊ ﺍﳊﻘﻴﻘﻲ ﺫﻟﻚ ﺍﻟﻮﺍﻗﻊ ﺍﻷﻛﺜﺮ ﲡﻠﻴﺎ ﻭﺑﺮﻭﺯﺍ‪ .‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﻃﺒﻴﻌـﺔ ﺍﳊﻘﻴﻘﻴـﺔ ﺃﻻ‬
‫ﺗﺘﺠﻠﻰ ﺇﻻ ﺑﺘﻮﺍﺭﻳﻬﺎ ﻋﻨﺎ«‪.14‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺎﻧﻪ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻷﻟﺴﻨﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻳﺴﺘﻔﻴﺪ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻣـﻦ‬
‫ﻣﻴﺎﺩﻳﻦ ﺛﻼﺛﺔ‪ :‬ﺍﳌﺎﺭﻛﺴﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ ﻭﺍﳉﻴﻮﻟﻮﺟﻴﺎ‪ ،‬ﻭﻛﻞ ﻫﺬﻩ ﺍﳌﻴﺎﺩﻳﻦ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺗﻌﺘﻤﺪ‬
‫ﻋﻠﻰ ﺧﻄﻮﺓ ﺃﺳﺎﺳﻴﺔ ﺗﻌﺘﱪ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺒﻨﻴﺔ ﻭﻣﻦ ﺃﺳﺲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴـﻮﻱ‪ ،‬ﻭﻫـﻲ ﺃﻥ ﺍﻟﺒﻨﻴـﺔ‬
‫ﻣﺘﺨﻔﻴﺔ‪ ،‬ﻻ ﺷﻌﻮﺭﻳﺔ‪ ،‬ﻋﻘﻼﻧﻴﺔ‪ ،‬ﻟﺬﺍ ﻭﺟﺐ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﺩﻭﻥ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ‬
‫ﻇﺎﻫﺮ ﺍﻟﻈﻮﺍﻫﺮ‪ .‬ﻭﺫﻟﻚ ﻻﻥ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﺗﺘﻤﻴـﺰ ﺑﺎﻟﻼﻣﺮﺋﻴـﺔ ﻭﺑﺎﻟﻜﻠﻴـﺔ ﻭﺩﺭﺍﺳـﺔ ﺍﻟﻌﻼﻗـﺎﺕ‬
‫ﻭﺍﻟﺘﺤﻮﻳﻼﺕ‪ ،‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺴﻤﺎﺕ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﺃﻥ »ﺍﻟﺒﻨﻴـﺔ ﻫـﻲ ﳎﻤـﻮﻉ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﺘﺎﺑﻌـﺔ ﺍﻟﱵ ﲤﻴﺰ ﳎﻤﻮﻋﺔ ﻣﺎ‪ ،‬ﲝﻴﺚ ﺗﻜﻮﻥ ﻫﻨﺎﻟﻚ ﺃﺳﺒﻘﻴﺔ ﻣﻨﻄﻘﻴﺔ ﻟﻠﻜﻞ‬
‫ﻋﻠﻰ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺃﻱ ﺃﻥ ﺃﻱ ﻋﻨﺼﺮ ﻣﻦ ﺍﻟﺒﻨﻴﺔ ﻻ ﻳﺘﺤﺪﺩ ﻣﻌﻨﺎﻩ‪ ،‬ﺇﻻ ﺑﺎﻟﻮﺿﻊ ﺍﻟﺬﻱ ﳛﺘﻠﻪ ﺩﺍﺧـﻞ‬
‫ﺍ‪‬ﻤﻮﻋﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﻜﻞ ﻳﺒﻘﻰ ﺛﺎﺑﺘﺎ ﺑﺎﻟﺮﻏﻢ ﳑﺎ ﻳﻠﺤﻖ ﻋﻨﺎﺻﺮﻩ ﻣﻦ ﺗﻐـﲑﺍﺕ«‪ .15‬ﺍﻟﺒﻨﻴـﺔ ‪‬ـﺬﺍ‬
‫ﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﻫﻲ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﻟﻌﻼﻗﺎﺕ ﰲ ﺇﻃﺎﺭ ﺛﺒﺎ‪‬ﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺘﺰﺍﻣﻦ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻟﺘﻌﺎﻗﺐ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺗﻜﻮﻥ ﺩﺍﺋﻤﺎ ﰲ ﺇﻃﺎﺭ ﳎﻤﻮﻋﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﺒﺪﺃ ﺍﳌﻨﻬﺠﻲ ﺍﻟﺬﻱ‬
‫ﻳﻘﻮﻡ ﻋﻠﻴﻪ‪ ،‬ﻫﻮ ﺃﺳﺒﻘﻴﺔ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺃﻭ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻓﺎﻟﻜﻠﻴﺔ‬
‫ﺃﻭ ﺃﺳﺒﻘﻴﺔ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﻷﺟﺰﺍﺀ ﻣﻦ ﻣﺒﺎﺩﺉ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻫﺬﻩ ﺍﻟﻜﻠﻴﺔ ﺛﺎﺑﺘﺔ ﻻ ﺗﺘﻐﲑ ﺑـﺘﻐﲑ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﺗﺘﻜﻮﻥ ﻣﻨﻬﺎ‪ .‬ﻭﰲ ﻛﻞ ﻫﺬﺍ‪ ،‬ﻧﺮﻯ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺒﻨﻴﺔ‪ ،‬ﻳﻌﲏ ﻣﻨﻄﻘﻴﺎ ﺍﻟﻘﻮﻝ ﺑﺎﳌﻨﻬﺞ‬
‫ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﺃﻭ ﺑﺒﻌﺾ ﺻﻔﺎﺗﻪ‪ ،‬ﻛﻤﺎ ﺍﻧﻪ ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺲ‪ ،‬ﺗﺒﻠﻮﺭﺕ ﺍﻟﺒﻨﻴﻮﻳـﺔ ﻛﺎﲡـﺎﻩ‬
‫ﻣﻨﻬﺠﻲ ﺍﺑﺴﺘﻴﻤﻮﻟﻮﺟﻲ‪ ،‬ﻳﻬﺘﻢ ﺑﺘﺤﻠﻴﻞ ﺑﻨﻴﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻜﺸـﻒ ﻋـﻦ ﻋﻼﻗﺘـﻬﺎ‬
‫ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻓﻤﺎ ﻫﻲ ﺧﻄﻮﺍﺕ ﻭﻣﺒﺎﺩﺉ ﻭﻗﻮﺍﻋﺪ ﻫﺬﺍ ﺍﳌﻨﻬﺞ؟‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺛﺎﻟﺜﺎ‪ .‬ﰲ ﻋﻨﺎﺻﺮ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪:‬‬

‫ﻳﻘﻮﻡ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻛﻐﲑﻩ ﻣﻦ ﺍﳌﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﳋﻄﻮﺍﺕ ﻭﺍﳌﺒﺎﺩﺉ‬
‫ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺗﻜﻮﻥ ﻧﻈﺎﻣﻪ ﺍﳌﻔﺎﻫﻴﻤﻲ ﺍﻟﱵ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﲢﻠﻴﻞ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ .‬ﻭﺳـﻨﺤﺎﻭﻝ‬
‫ﲢﻠﻴﻞ ﻫﺬﻩ ﺍﳋﻄﻮﺍﺕ ﻭﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﺍﺳﺘﻨﺎﺩﺍ ﺇﱃ ﻧﺼـﻮﺹ ﻛﻠـﻮﺩ ﻟﻴﻔـﻲ ﺳـﺘﺮﻭﺱ‬
‫ﺍﻷﺳﺎﺳﻴﺔ‪.‬ﻭﺃﻭﻝ ﺧﻄﻮﺓ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻟﺪﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﻪ ﻫﻲ‪:‬‬

‫‪ . 1‬ﺍﳌﻼﺣﻈﺔ‪:‬‬

‫ﳝﻴﺰ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺑﲔ ﺧﻄﻮﺗﲔ ﺃﺳﺎﺳﻴﺘﲔ ﳘﺎ ﺍﳌﻼﺣﻈﺔ ﻭﺍﻟﺘﺠﺮﺑـﺔ‪ .‬ﺍﳌﻼﺣﻈـﺔ‬

‫ﺗﻌﲏ‪ ،‬ﻣﻼﺣﻈﺔ ﲨﻴﻊ ﺍﻟﻮﻗﺎﺋﻊ ﻭﻭﺻﻔﻬﺎ ﻣﻦ ﺩﻭﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻮﻗﺎﺋﻊ ﺑﺄﺣﻜﺎﻡ ﻣﺴـﺒﻘﺔ‬
‫ﻧﻈﺮﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﳌﻼﺣﻈﺔ ﺗﺸﺘﺮﻁ ﺍﳊﻴﺎﺩﻳﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﻣﻼﺣﻈﺔ ﺍﻟﻮﻗـﺎﺋﻊ ﰲ ﺇﻃـﺎﺭ‬
‫ﻋﻼﻗﺎ‪‬ﺎ‪ .‬ﻭﻫﺬﻩ ﺍﳋﻄﻮﺓ ﺗﻮﺍﺯﻳﻬﺎ ﰲ ﺍﻷﻧﺜﺮﺑﻮﻟﻮﺟﻴﺔ‪ ،‬ﻣﺮﺣﻠﺔ ﺍﻻﺗﻨﻮﻏﺮﺍﻓﻴﺔ‪ ،‬ﺃﻱ ﻣﺮﺣﻠﺔ ﺍﻟﺪﺭﺍﺳﺔ‬
‫ﺍﳌﻴﺪﺍﻧﻴﺔ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﳌﻌﲏ ﻳﻘﻮﻝ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ »ﺇﻥ ﲨﻴﻊ ﺍﻟﻮﻗﺎﺋﻊ ﳚﺐ ﻣﻼﺣﻈﺘﻬﺎ ﻭﻭﺻـﻔﻬﺎ‬
‫ﻣﻼﺣﻈﺔ ﻭﻭﺻﻔﺎ ﺩﻗﻴﻘﲔ‪ ،‬ﲝﻴﺚ ﻧﻔﻮﺕ ﺍﻟﻔﺮﺻﺔ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺴﺒﻘﺔ…«‪.16‬‬

‫‪. 2‬ﺍﻟﺘﺠﺮﺑﺔ‪:‬‬

‫ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﳌﻼﺣﻈﺔ‪ ،‬ﻳﻨﺘﻘﻞ ﺍﻟﺒﺎﺣﺚ ﺇﱃ ﻣﺮﺣﻠـﺔ ﺍﻟﺘﺠﺮﺑـﺔ‪ ،‬ﻭﻫـﻲ ﻋﻠـﻰ‬

‫ﺷﻜﻠﲔ‪:‬ـ ﺃ ‪ .‬ﲡﺮﻳﺐ ﻋﻠﻰ ﺍﻟﻮﻗﺎﺋﻊ‪ .‬ﻭ ﺏ‪ .‬ﲡﺮﻳﺐ ﻋﻠﻰ ﺍﻟﻨﻤﺎﺫﺝ‪ .‬ﻳﻘﻮﻝ ﻟﻴﻔﻲ ﺳـﺘﺮﻭﺱ‬
‫»ﳑﺎ ﻻﺷﻚ ﻓﻴﻪ ﻫﻮ ﺃﻥ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻫﻲ ﺩﺍﺋﻤﺎ ﺻﺎﺣﺒﺔ ﺍﻟﻜﻠﻤـﺔ ﺍﻷﻭﱃ ﻭﺍﻷﺧـﲑﺓ‪ ،‬ﻏـﲑ ﺃﻥ‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﱵ ﻳﻮﺣﻲ ‪‬ﺎ ﺇﻟﻴﻨﺎ ﺍﻻﺳﺘﺪﻻﻝ ﻭﺍﳋﺎﺿﻌﺔ ﳍﺪﻳﻪ‪ ،‬ﻟﻴﺴﺖ ﻫﻲ ﻧﻔﺲ ﺍﻟﺘﺠﺮﺑـﺔ ﺍﳋـﺎﻡ‬
‫ﺍﳌﻌﻄﺎﺓ ﻟﻨﺎ ﰲ ﺍﻟﺒﺪﺍﻳﺔ«‪.17‬ﻫﻨﺎﻙ ﺇﺫﻥ ﻣﺴﺘﻮﻳﲔ ﻟﻠﺘﺠﺮﺑﺔ‪ ،‬ﻣﺴﺘﻮﻯ ﺍﻟﺘﺠﺮﺑﺔ "ﺍﳋﺎﻡ" ﺍﻟﱵ ﺗﻌﻘﺐ‬
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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻣﺒﺎﺷﺮﺓ ﻣﺮﺣﻠﺔ ﺍﻟﻮﺻﻒ ﻭﺍﳌﻼﺣﻈﺔ‪ ،‬ﻓﻬﻲ ﺇﺫﻥ ﻣﺮﺣﻠﺔ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﰎ ﲨﻌﻬـﺎ‬
‫ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻼﺣﻈﺔ‪ ،‬ﻭﻣﺴﺘﻮﻯ ﺛﺎﻥ ﻫﻮ ﺍﻟﺘﺠﺮﺑﺔ ﺍﳋﺎﺿﻌﺔ ﻟﻼﺳﺘﺪﻻﻝ‪ ،‬ﻭﺗﻌﲏ ﺃﺳﺎﺳﺎ‪ ،‬ﻣﺮﺣﻠﺔ‬
‫ﺑﻨﺎﺀ ﺍﻟﻨﻤﺎﺫﺝ ﻭﺍﻟﺘﺠﺮﻳﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﻟﺘﺠﺮﻳﺐ ﻳﻘﺼﺪ ﺑﻪ »ﳎﻤﻞ ﺍﻟﻄﺮﻕ ﺍﻟـﱵ‬
‫ﺗﺴﻤﺢ ﲟﻌﺮﻓﺔ ﻛﻴﻔﻴﺔ ﺭﺩ ﻓﻌﻞ ﳕﻮﺫﺝ ﻣﻌﲔ ﻋﻠﻰ ﺍﻟﺘﻐﲑﺍﺕ‪ ،‬ﺃﻭ ﻣﻘﺎﺭﻧﺔ ﳕﺎﺫﺝ ﻣﻦ ﻃﺮﺍﺯ ﻭﺍﺣﺪ‬
‫ﺃﻭﻣﻦ ﺃﳕﺎﻁ ﳐﺘﻠﻔﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ «‪.18‬‬

‫ﻳﺴﺘﻠﺰﻡ ﺍﻟﺘﺠﺮﻳﺐ ﻋﻠﻰ ﺍﻟﻨﻤﺎﺫﺝ ﺷﺮﻃﲔ ﺃﺳﺎﺳﻴﲔ‪ ،‬ﺃﻭﳍﻤﺎ‪ ،‬ﻣﻌﺮﻓﺔ ﻛﻴﻔﻴﺔ ﺭﺩ ﻓﻌـﻞ‬
‫ﺍﻟﻨﻤﻮﺫﺝ ﲡﺎﻩ ﺍﻟﻮﻗﺎﺋﻊ‪ ،‬ﻭﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﻨﻤﻮﺫﺝ ﻫﻮ ﺃﺳﺎﺳﺎ‪ ،‬ﺇﻃﺎﺭ ﻧﻈﺮﻱ ﻟﺘﻌﺮﻳﻒ ﺍﻟﻮﻗـﺎﺋﻊ‬
‫ﻋﺮﻓﻨﺎ ﺃﻥ ﻛﻴﻔﻴﺔ ﺭﺩ ﺍﻟﻔﻌﻞ ﻫﺬﻩ ﺗﺘﺠﺴﺪ ﺃﺳﺎﺳﺎ ﰲ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺟﺎﻣﻌـﺎ ﻭﻣﺎﻧﻌـﺎ‬
‫ﻟﻠﻮﻗﺎﺋﻊ‪ ،‬ﻭﻫﺬﺍ ﻃﺒﻘﺎ‪ ،‬ﻟﻠﺨﺼﺎﺋﺺ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﻤﺘﻊ ‪‬ﺎ ﺍﻟﻨﻤﻮﺫﺝ ﻭﺍﻟﱵ ﺳﻨﺤﻠﻠﻬﺎ ﰲ ﺍﳋﻄﻮﺓ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺒﻨﺎﺀ ﺍﻟﻨﻤﺎﺫﺝ‪ .‬ﻭﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﺘﻄﻠﺒﻪ ﺍﻟﺘﺠﺮﻳﺐ ﻋﻠـﻰ ﺍﻟﻨﻤـﺎﺫﺝ ﻫـﻮ‬
‫ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﺃﻱ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﱵ ﺗﺼﺎﻍ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﺮﺍﺩ ﺩﺭﺍﺳﺘﻬﺎ‪ ،‬ﻭﺗﻌﺘﻤﺪ ﻫـﺬﻩ‬
‫ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻮﺿﻮﺡ ﻭﺍﻟﺒﺴﺎﻃﺔ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ‪.‬‬

‫ﻭﻫﺬﺍ ﻣﺎ ﻳﺆﻛﺪ‪ ،‬ﺃﳘﻴﺔ ﺍﻟﺘﺠﺮﻳﺐ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻭﺍﻟﻔﻬـﻢ ﺍﳉﺪﻳـﺪ ﻟﻠﺘﺠﺮﺑـﺔ‪،‬‬

‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﲡﺮﺑﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻨﻤﺎﺫﺝ‪ ،‬ﻭﻫﺬﺍ ﻧﻈﺮﺍ ﻟﻠﻌﻼﻗﺔ ﺍﻟﻌﻀﻮﻳﺔ ﺑﲔ ﺍﻟﺒﻨﻴـﺔ ﻭﺍﻟﻨﻤـﻮﺫﺝ‪،‬‬
‫ﻭﲝﺴﺐ ﻋﺒﺎﺭﺓ "ﻟﻮﺳﻴﺎﻥ ﺳﻴﺒﺎﻍ" ﳚﺐ ﺃﻥ ﺗﻮﺟﺪ ﻣﺎ ﱂ ﻳﻮﺟﺪ‪ .19‬ﻳﻌﲏ ﺃﻥ ﺗﻜﺘﺸﻒ ﺍﻟﺒﻨﻴـﺔ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻮﻗﺎﺋﻊ ﺍﳌﺪﺭﻭﺳﺔ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﺠﺮﻳﺐ ﰲ ﺍ‪‬ﺎﻝ ﺍﻻﺟﺘﻤـﺎﻋﻲ‪ ،‬ﻳﻘـﻮﻡ ﺃﺳﺎﺳـﺎ‪،‬‬
‫ﻋﻠﻰ»ﻣﻘﺎﺭﻧﺔ ﺍﻷﺷﻜﺎﻝ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﲢﻮﻻ‪‬ﺎ«‪ .20‬ﻓﺎﻟﺘﺠﺮﻳـﺐ ﰲ ﺍ‪‬ـﺎﻝ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﺴﺘﻨﺪ ﺇﱃ ﻋﻨﺼﺮ ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﻭﻫﻮ ﺷﺮﻁ ﺃﺳﺎﺳﻲ ﻟﻘﻴﺎﻡ ﺍﻟﺘﺠﺮﺑﺔ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺃﻥ ﺃﳘﻴﺔ ﺍﳌﻼﺣﻈﺔ ﻭﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻫﻮ ﻣﺎ ﺟﻌﻞ ﺍﺣﺪ ﺍﻟﺒﺎﺣﺜﲔ ﻳﻘﻮﻝ‬
‫»ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻳﻌﻴﺪ ﺇﻧﺘﺎﺝ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ‪ ،‬ﻭﺃﺻﺎﻟﺘﻪ ﺗﻜﻤﻦ ﰲ ﻧﻘﻠﻪ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺘﺠـﺮﻳﱯ‬
‫ﻣﻦ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺇﱃ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ«‪ .21‬ﻭﺍﻟﻮﺍﻗﻊ‪ ،‬ﺃﻧﻨﺎ ﻻ ﻧﺮﻯ ﰲ ﻫﺬﺍ ﺃﺻﺎﻟﺔ‬
‫ﺃﻭ ﺟﺪﺓ‪ ،‬ﻻﻥ ﻣﻌﻈﻢ ﺍﳌﻨﺎﻫﺞ ﺍﳌﺘﺒﻌﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﲢﺎﻭﻝ ﺇﻋﺎﺩﺓ ﺇﻧﺘﺎﺝ ﺷﺮﻭﻁ ﺍﳌﻨـﻬﺞ‬
‫ﺍﻟﺘﺠﺮﻳﱯ‪ ،‬ﺣﱴ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﺆﺳﺲ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺴـﺒﺐ‬
‫ﻓﻌﺎﻟﻴﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬

‫ﻭﻋﻠﻴﻪ ﻓﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻳﻌﻴﺪ ﺗﻘﻠﻴﺪﺍ ﻭﺿﻌﻴﺎ ﻣﺸﻬﻮﺭﺍ ﰲ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺗﻘﻠﻴـﺪﺍ‬
‫ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻣﺮﺣﻠﺔ ﺍﳌﻼﺣﻈﺔ ﻭﻣﺮﺣﻠﺔ ﺍﻟﺘﺠﺮﻳﺐ ﺃﻱ ﺇﻋﺎﺩﺓ ﺇﻧﺘﺎﺝ ﺍﻟﱰﻋﺔ ﺍﻻﺧﺘﺒﺎﺭﻳﺔ‬
‫ﻭﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .22‬ﻫﺬﻩ ﺍﻟﱰﻋﺔ ﺍﻟﱵ ﺍﻧﺘﻘﺪ‪‬ﺎ ﺑﺸﺪﺓ ﺍﻻﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪،‬‬
‫ﻭﺧﺎﺻﺔ ﻋﻨﺪ "ﺑﺎﺷﻼﺭ" ﺍﻟﺬﻱ ﺭﻓﺾ ﺗﺒﺴﻴﻂ ﺍﻟﻌﻤﻠﻴﺔ ﺍﳌﻌﺮﻓﻴﺔ‪ ،‬ﺇﱃ ﳎﺮﺩ ﻣﻼﺣﻈـﺔ ﻭﲡﺮﺑـﺔ‪،‬‬
‫ﺗﻘﺎﺑﻼﳘﺎ ﻣﺮﺣﻠﺔ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺮﻛﻴﺐ ﰲ ﺍﻷﻧﺜﺮﺑﻮﻟﻮﺟﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ‪ ،‬ﺍﻟﱵ ﻳﻌﱪ ﻋﻠﻴﻬـﺎ ﲟﺮﺣﻠـﺔ‬
‫ﺍﻻﺛﻨﻮﻏﺮﺍﻓﻴﺔ ﻭﻣﺮﺣﻠﺔ ﺍﻻﺛﻨﻮﻟﻮﺟﻴﺔ‪ .‬ﻭﻫﻮ ﻣﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻥ ﻗﻴﺎﻡ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻋﻠـﻰ‬
‫ﻫﺬﻳﻦ ﺍﳌﺴﺘﻮﻳﲔ ﻻ ﻳﻜﺸﻒ ﻋﻦ ﺃﺻﺎﻟﺔ‪ ،‬ﺑﻘﺪﺭ ﻣﺎ ﻳﻜﺸﻒ ﻋﻦ ﺇﺷﻜﺎﻟﻴﺔ ﺍﳌﻤﺎﺛﻠﺔ ﺑﲔ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﺍﻟﱵ ﻳﻌﻴﺪ ﺇﻧﺘﺎﺟﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‪ .‬ﻋﻠﻰ ﺍﻥ ﺃﺻﺎﻟﺘﻪ‪ ،‬ﺃﻥ ﺻﺢ ﺍﻟﻘـﻮﻝ‬
‫ﺑﺎﻷﺻﺎﻟﺔ‪ ،‬ﺗﻜﻤﻦ ﰲ ﺑﻨﺎﺀ ﺍﻟﻨﻤﻮﺫﺝ‪.‬‬
‫‪. 3‬ﻣﻦ ﺍﻟﺘﺠﺮﺑﺔ ﺇﱃ ﺑﻨﺎﺀ ﺍﻟﻨﻤﻮﺫﺝ‪:‬‬
‫ﻳﻘﺘﻀﻲ ﺍﻟﺘﺠﺮﻳﺐ ﻣﺮﺣﻠﺘﲔ‪ ،‬ﲡﺮﻳﺐ ﻋﻠﻰ ﺍﻟﻮﻗﺎﺋﻊ ﻭﲡﺮﻳﺐ ﻋﻠﻰ ﺍﻟﻨﻤﺎﺫﺝ‪ ،‬ﻭﻟﻜـﻲ‬
‫ﻳﺘﻢ ﺍﻟﺘﺠﺮﻳﺐ ﻋﻠﻰ ﺍﻟﻨﻤﺎﺫﺝ ﻳﻠﺰﻡ ﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻠﻴﺔ ﻣﻨﻄﻘﻴﺔ‪ ،‬ﻫﻲ ﺑﻨﺎﺀ ﺍﻟﻨﻤﻮﺫﺝ‪ ،‬ﻓﻤـﺎﺫﺍ ﻳﻌـﲏ‬
‫ﺍﻟﻨﻤﻮﺫﺝ؟ ﻭﻣﺎ ﻫﻲ ﺷﺮﻭﻁ ﺑﻨﺎﺀ ﺍﻟﻨﻤﻮﺫﺝ؟ ﻭﻋﻠﻰ ﺃﻱ ﺃﺳﺎﺱ ﻳﺒﲎ ﺍﻟﻨﻤﻮﺫﺝ ؟ ﺍﺳﺘﻌﻤﻞ ﻟﻴﻔﻲ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺳﺘﺮﻭﺱ‪ ،‬ﻛﻠﻤﺎﺕ ﻣﺮﺍﺩﻓﺔ ﻟﻠﻨﻤﻮﺫﺝ ﺗﺆﺩﻱ ﻧﻔﺲ ﺍﳌﻌﲎ ﻣﻨﻬﺎ ﻛﻠﻤﺔ ﳐﻄﻂ ﻭﺭﺳﻢ ﲣﻄﻴﻄـﻲ‬
‫ﻭﺻﻮﺭﺓ ﺃﻭ ﺷﻜﻞ‪ ،‬ﻭﻫﻲ ﻛﻠﻤﺎﺕ ﺗﻌﺎﺩﻝ ﻛﻠﻤﺔ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻳﻌﲏ‪ ،‬ﺗﺼﻮﺭ ﻧﻈﺮﻱ ‪‬ﻤﻮﻉ‬
‫ﺍﻟﻮﻗﺎﺋﻊ‪ .‬ﻓﺎﻟﻨﻤﻮﺫﺝ ﻋﺒﺎﺭﺓ ﻋﻦ ﺻﻴﺎﻏﺎﺕ ﻧﻈﺮﻳﺔ ﺗﻔﺘﺮﺽ ﺗﻌﺮﻳﻔﺎ ﺷﺎﻣﻼ ﻏﲑ ﻣﻐﺮﻕ ﰲ ﺍﻟﺘﻌﻘﻴﺪ‬
‫ﻭﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺩﻗﻴﻘﺎ ﻭﺷﺎﻣﻼ ﻣﻦ ﺃﺟﻞ ﺗﻔﺴﲑ ﺍﻟﻮﻗﺎﺋﻊ‪.‬‬
‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺎﻥ ﺍﻟﻨﻤﻮﺫﺝ ﳐﻄﻂ ﻧﻈﺮﻱ‪ ،‬ﻳﺘﻤﺎﺛﻞ ﻭﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﻨﻄﻘﻲ ﻣﻦ ﺣﻴﺚ ﻭﺟﻮﺏ‬
‫ﺗﻮﻓﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻗﺔ‪ ،‬ﻭﲨﻊ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﺪﺭﻭﺳﺔ‪ .‬ﻭﺗﻌﺪ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲟﺜﺎﺑﺔ»ﺍﳌﺎﺩﺓ ﺍﻷﻭﻟﻴﺔ‬
‫ﺍﻟﱵ ﻧﺴﺘﺨﺪﻣﻬﺎ ﻟﺘﺮﻛﻴﺐ ﳕﺎﺫﺝ ﺗﱪﺯ ﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﳌـﺎﺩﺓ ﺍﻟـﱵ ﻧﺴـﺘﺨﺪﻣﻬﺎ‬
‫ﻟﺘﺮﻛﻴﺐ ﳕﺎﺫﺝ ﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ«‪ .23‬ﻟﺬﺍ ﻓﺈﻥ ﺍﻟﻨﻤﻮﺫﺝ ﺗﻮﺳﻂ ﺑﲔ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﱵ‬
‫ﻫﻲ ﳎﻤﻮﻉ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻌﻼﻗﺎﺕ ﺍﻟﻘﺮﺍﺑﺔ ﺃﻭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺃﻭ ﺍﻟﺜﻘﺎﻓﻴـﺔ‪،‬‬
‫ﻭﺍﻟﺒﻨﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﺘﺤﻜﻢ ﰲ ﳎﻤﻞ ﻫﺬﻩ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻨﻤـﻮﺫﺝ‬
‫ﻭﺍﻟﺒﻨﻴﺔ ﰲ ﻫﺬﺍ ﺍﻹﻃﺎﺭ‪ ،‬ﻫﻮ ﺃﻥ ﺍﻟﻨﻤﻮﺫﺝ ﺃﺩﺍﺓ ﻟﻠﻜﺸﻒ ﻋﻦ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻭﻟﻜﻲ ﻳﻜـﻮﻥ ﻛـﺬﻟﻚ‪،‬‬
‫ﳚﺐ ﺃﻥ ﻳﺘﻮﻓﺮ ﻋﻠﻰ ﺍﻟﺸﺮﻭﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫ﺃ ‪ .‬ﻻ ﺑﺪ ﺃﻥ ﻳﺆﻟﻒ ﻧﺴﻘﺎ ﺃﻭ ﻧﻈﺎﻣﺎ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﻳﻜﻮﻥ ﻣﻦ ﺷﺄﻥ ﺃﻱ ﺗﻐﻴﲑ ﻳﻠﺤـﻖ ﺑﺄﺣـﺪ‬
‫ﻋﻨﺎﺻﺮﻩ‪ ،‬ﺃﻥ ﻳﺆﺩﻱ ﺇﱃ ﺣﺪﻭﺙ ﺗﻐﻴﲑ ﰲ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺧﺮﻯ‪.‬‬

‫ﺏ ‪ .‬ﻳﻨﺘﻤﻲ ﻛﻞ ﳕﻮﺫﺝ ﺇﱃ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺘﺤﻮﻻﺕ‪ ،‬ﻭﻫﺬﺍ ﻃﺒﻘﺎ ﻟﻘﺎﻧﻮﻥ ﺍ‪‬ﻤﻮﻋﺔ ﺃﻭ ﺍﻟﺒﻨﻴـﺔ‬

‫ﻛﻤﺎ ﻭﺿﺢ ﺫﻟﻚ "ﺑﻴﺎﺟﻲ"‪ ،‬ﲝﻴﺚ ﺃﻥ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﻨﺎﺻﺮ ﻻ ﻳـﺘﻢ ﺇﻻ ﺑﻨـﻮﻉ ﻣـﻦ‬
‫ﺍﻟﺘﺤﻮﻻﺕ‪ ،‬ﻭﺫﻟﻚ ﺣﱴ ﻳﺘﻢ ﺇﺩﺭﺍﻙ ﻣﻮﺿﻌﻬﺎ ﺃﻭ ﻣﻮﻗﻌﻬﺎ‪.24‬‬

‫ﺝ‪ .‬ﳚﺐ ﺑﻨﺎﺀ ﺍﻟﻨﻤﻮﺫﺝ ﲝﻴﺚ ﻳﺴﺘﻄﻴﻊ ﺻﻴﺎﻏﺔ ﲨﻴﻊ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻼﺣﻈﺔ‪.25‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺗﺘﻘﺎﻃﻊ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱵ ﻳﺘﻤﺘﻊ ‪‬ﺎ ﺍﻟﻨﻤﻮﺫﺝ‪ ،‬ﻣﻊ ﺧﺼﺎﺋﺺ ﺍﻟﺒﻨﻴـﺔ ﰲ ﻧﻘﻄـﺔ‬
‫ﺃﺳﺎﺳﻴﺔ‪ ،‬ﻫﻲ ﺍﻟﺸﻜﻠﻴﺔ »ﻻ ﺗﻘﺘﺮﻥ ﺍﻷﲝﺎﺙ ﺍﻟﺒﻨﻴﻮﻳﺔ ﺑﺄﻳﺔ ﻓﺎﺋﺪﺓ ﻳﺘﺴﲎ ﺗﺮﲨﺔ ﺍﻟﺒﻨﻴﺎﺕ ﺇﱃ ﳕﺎﺫﺝ‬
‫ﺗﺘﺸﺎﺑﻪ ﺧﺼﺎﺋﺼﻬﺎ ﺍﻟﺸﻜﻠﻴﺔ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﺗﺆﻟﻔﻬﺎ«‪ .26‬ﻭﻫـﺬﺍ ﺍﻻﻫﺘﻤـﺎﻡ‬
‫ﺑﺎﳋﺼﺎﺋﺺ ﺍﻟﺸﻜﻠﻴﺔ ﻟﻜﻞ ﻣﻦ ﺍﻟﻨﻤﻮﺫﺝ ﻭﺍﻟﺒﻨﻴﺔ‪ ،‬ﻳﺆﺩﻱ ﺇﱃ ﺍﻛﺘﺸﺎﻑ ﺷﻜﻞ ﻣﺸﺘﺮﻙ ﻳـﺒﲔ‬
‫ﲡﻠﻴﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺨﺘﻠﻔﺔ‪ .27‬ﻟﺬﻟﻚ ﺗﺮﺗﺒﻂ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴـﻮﻱ ﺑﺎﻟﺸـﻜﻠﻴﺔ‪،‬‬
‫ﻭﺗﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﶈﺘﻮﻯ ﻭﺍﻟﺘﻜﻮﻳﻦ‪ ،‬ﻓﻤﺎ ﻳﻬﻢ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴـﻮﻱ ﻫـﻮ‬
‫ﺍﻛﺘﺸﺎﻑ ﺍﻟﺸﻜﻞ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﺒﻨﻴﺔ ﺃﻥ ﺗﻜﻮﻥ ﺷﻜﻠﻴﺔ ﻭﺧﺎﺻﺔ ﰲ ﺍﻹﻃﺎﺭ ﺍﻟﺬﻱ ﺭﲰﻪ‬
‫ﳍﺎ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪.‬‬

‫ﻫﻨﺎﻙ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﱵ ﻳﺴـﺘﻌﻤﻠﻬﺎ ﺍﻟﺒﺎﺣـﺚ‪ ،‬ﻣﻨـﻬﺎ ﺍﻟﻨﻤـﺎﺫﺝ ﺍﻵﻟﻴـﺔ"‬

‫‪ " Mécanique‬ﺍﻟﱵ ﺗﺴﺘﺨﺪﻡ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﺒﺪﺍﺋﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﳎﺘﻤﻌﺎﺕ ﺛﺎﺑﺘـﺔ‪ ،‬ﻭﳕـﺎﺫﺝ‬
‫ﺇﺣﺼﺎﺋﻴﺔ " ‪" Statistique‬ﺗﺴﺘﺨﺪﻡ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳊﺮﻛﻴﺔ ﺃﻭ ﺍﻟﺼﻨﺎﻋﻴﺔ‪ ،‬ﻭﳕـﺎﺫﺝ ﻭﺍﻋﻴـﺔ‬
‫"‪ " Conscient‬ﻭﻫﻲ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﱵ ﻳﺒﻨﻴﻬﺎ ﺷﻌﺐ ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﻟﺜﻘﺎﻓﺘﻪ‪ .‬ﻫﺬﻩ ﺍﻟﻨﻤﺎﺫﺝ ﻋﻠـﻰ‬
‫ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﺗﺘﻤﻴﺰ ﺑﺎﻟﺸﻜﻠﻴﺔ ﻭ‪‬ﺪﻑ ﺇﱃ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻼﺷﻌﻮﺭﻳﺔ‪.‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺸﻜﻠﻴﺔ ﺗﺮﺟﻊ ﰲ ﺍﻟﻮﺍﻗﻊ ﺇﱃ ﻣﺴﺄﻟﺔ ﻓﻬﻢ ﺍﳌﻮﺿﻮﻋﻴﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴـﻮﻱ‪،‬‬
‫ﻓﻠﺤﻞ ﻣﺴﺄﻟﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻫﻨﺎﻟﻚ ﺣﺎﺟﺔ ﺇﱃ ﻟﻐﺔ ﻣﺸﺘﺮﻛﺔ ﺗﺴـﺘﻌﻤﻞ ﰲ ﺗﺮﲨـﺔ ﺍﻟﺘﺠـﺎﺭﺏ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﺘﻨﺎﻓﺮﺓ‪ ،‬ﻣﻦ ﻫﻨﺎ ﻳﺘﻢ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﻟﻐﺔ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﳌﻨﻄﻖ ﺍﻟﺮﻣﺰﻱ‪ .28‬ﻛﻤﺎ ﺗﻌﻮﺩ‬
‫ﺍﻟﺸﻜﻠﻴﺔ ﺇﱃ ﺍﻋﺘﻤﺎﺩ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﻟﻠﻐﺔ ﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﳌﻨﻄﻖ ﺍﻟﺮﻣﺰﻱ‪ ،‬ﻭﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺍﺳﺘﻌﻤﻠﻬﺎ‬
‫ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﰲ ﺩﺭﺍﺳﺘﻪ ﻷﻧﺴﺎﻕ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻷﺳـﺎﻃﲑ ﺳـﻨﺔ ‪ ،1948‬ﻓﺎﺳـﺘﻌﻤﻞ ﻧﻈﺮﻳـﺔ‬
‫ﺍ‪‬ﻤﻮﻋﺎﺕ ﻭﺍﳉﱪ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﳕﺎﺫﺟﻪ ﺷﻜﻠﻴﺔ ﺍﻟﻄﺎﺑﻊ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺇﻥ ﺍﻟﺸﻜﻠﻴﺔ ﺍﻟﱵ ﻳﻌﻜﺴﻬﺎ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺒﻨﻴﻮﻱ ﻛﺎﻧﺖ ﻣﺪﺧﻼ‪ ،‬ﻟﻨﻘﺪ ﻭﺍﺳﻊ ﻟﻠﻨﻤﻮﺫﺝ‬
‫ﻛﻤﺎ ﺍﺳﺘﻌﻤﻠﻪ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﻓﻬﻮ ﻳﻌﻜﺲ ﻓﻬﻤﺎ ﻭﺍﺳﺘﻌﻤﺎﻻ ﻣﻠﺘﺒﺴﺎ ﰲ ﻧﻈﺮ "ﺍﻟﺘﻮﺳﲑ" ﺍﻟﺬﻱ‬
‫ﺑﲔ ﺃﻥ ﻫﻨﺎﻙ ﻣﺴﺘﻮﻳﺎﺕ ﻋﺪﺓ ﻟﻠﻨﻤﻮﺫﺝ ﻣﻨﻬﺎ ﺍﳌﺴﺘﻮﻯ ﺗﻘﲏ‪ ،‬ﻭﺫﻟﻚ ﺣﲔ ﻳﻜـﻮﻥ ﻭﺳـﻴﻠﺔ‬
‫ﻟﺪﺭﺍﺳﺔ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻫﻨﺎ ﺗﻜﻮﻥ ﻗﻴﻤﺘﻪ ﻣﺮﺣﻠﻴﺔ ﻭﻗﺘﻴﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﳌﺴﺘﻮﻯ ﺍﻹﻳـﺪﻳﻮﻟﻮﺟﻲ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻋﻨﺪﻣﺎ ﻳﺘﻢ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﻟﻌﻠﻢ ﺑﻜﺎﻣﻠﻪ ﳕﺬﺟﻪ‪ ،‬ﻭﻳﻨﻄﺒﻖ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﰲ ﻧﻈـﺮ " ﺍﻟﺘﻮﺳـﲑ"‬
‫ﻛﺜﲑﺍ ﻋﻠﻰ ﳕﺎﺫﺝ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﺮﻯ ﰲ ﺍﻟﻌﻠﻢ ﺇﻻ ﺇﻗﺎﻣﺔ ﳕﺎﺫﺝ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻘﺪ ﺃﺻﺒﺢ‬
‫ﻟﻠﻨﻤﻮﺫﺝ ﻧﻮﻋﺎ ﻣﻦ ﺍﻟﺪﻭﺭ ﺇﻻﻳﺪﻳﻮﻟﻮﺟﻲ‪ .29‬ﻛﻤﺎ ﻳﺮﻯ " ﺍﻵﻥ ﺑـﺎﺩﻳﻮ" ﰲ ﳕـﺎﺫﺝ ﻟﻴﻔـﻲ‬
‫ﺳﺘﺮﻭﺱ‪ ،‬ﻧﺰﻋﺔ ﻭﺿﻌﻴﺔ ﻭﺍﺧﺘﺒﺎﺭﻳﻪ‪ ،‬ﻻ ﲢﺘﺮﻡ ﺍﻟﻔﺎﺻﻞ ﺍﻟﻘﺎﺋﻢ ﺑﲔ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﺘﻘﻨﻴﺔ ﻣﻦ ﺣﻴـﺚ‬
‫ﻫﻲ ‪‬ﻴﺌﺔ ﻭﺳﺎﺋﻞ ﻟﺒﻠﻮﻍ ﻏﺎﻳﺎﺕ‪ ،‬ﻭﲢﻮﻳﻞ ﻏﺎﻳﺔ ﺍﻟﻌﻠﻢ ﺇﱃ ﺑﻨﺎﺀ ﳕﺎﺫﺝ‪ .‬ﻭﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﰲ ﻧﻈﺮ‬
‫"ﺑﺎﺩﻳﻮ" ﻳﺮﻳﺪ ﺃﻥ ﳚﻌﻞ »ﻣﻦ ﺍﺧﺘﺮﺍﻉ ﺍﻟﻨﻤﺎﺫﺝ ﻫﺪﻑ ﺍﻟﻌﻠﻢ ﺍﻟﻮﺣﻴﺪ…ﻭﺃﻥ ﻳﻌﺘـﱪ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﻛﻤﺎ ﻟﻮ ﻛﺎﻧﺖ ﻣﻌﺮﻓﺔ ﺍﻟﻨﻤﺎﺫﺝ«‪.30‬‬

‫‪. 4‬ﻣﻦ ﺍﻟﻨﻤﻮﺫﺝ ﺇﱃ ﺍﻟﺒﻨﻴﺔ‪:‬‬

‫ﺍﻟﻐﺮﺽ ﺍﻷﺳﺎﺳﻲ ﻟﻠﺨﻄﻮﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﺍﻟﱵ ﻳﻌﺘﻤﺪﻫﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻣﻦ ﻣﻼﺣﻈﺔ ﺃﻭ‬
‫ﻭﺻﻒ ﻭﲡﺮﻳﺐ ﺃﻭ ﺗﺮﻛﻴﺐ ﻭﺑﻨﺎﺀ ﳕﺎﺫﺝ‪ ،‬ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺒﻨﻴﺔ ﻭﺍﻟﻜﺸﻒ ﻋﻨﻬﺎ‪ ،‬ﻟﺬﺍ ﻓـﺈﻥ‬
‫ﺗﻠﻚ ﺍﳋﻄﻮﺍﺕ ﺗﺘﻤﺜﻞ ﺩﺍﺋﻤﺎ ﰲ ﳕﻮﺫﺝ ﻟﻪ ﺧﺎﺻﻴﺔ ﻣﻨﺘﻈﻤﺔ‪ .‬ﻭ ﺧﺼﺎﺋﺺ ﺍﻟﻨﻤـﻮﺫﺝ ﺗﺘﻤﺎﺛـﻞ‬
‫ﻭﺧﺼﺎﺋﺺ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻣﻦ ﻧﺴﻘﻴﺔ ﻭﺩﺭﺍﺳﺔ ﺍﻟﻌﻼﻗﺎﺕ ﻭﻗﻴﺎﻡ ﺑﺎﻟﺘﺒﺪﻳﻼﺕ ﻭﺍﻟﺘﺤﻮﻳﻼﺕ‪ .‬ﻛﻤـﺎ ﺇﻥ‬
‫ﻫﻨﺎﻙ ﺩﺍﺋﻤﺎ ﳕﺎﺫﺝ ﻋﺪﻳﺪﺓ‪ ،‬ﻷ‪‬ﺎ ﻣﺮﺗﺒﻄﺔ ﺑﺬﺍﺕ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﻫﻨﺎﻙ ﺑﻨﻴـﺔ ﻭﺍﺣـﺪﺓ‪.‬‬
‫ﻭﻳﻌﺪ ﺍﻟﻨﻤﻮﺫﺝ ﻭﺳﻴﻂ ﺑﲔ ﺍﻟﻮﻗﺎﺋﻊ‪ ،‬ﻭﺑﻨﻴﺘﻬﺎ ﺃﻱ ﺑﻨﻴﺔ ﺗﻠﻚ ﺍﻟﻮﻗـﺎﺋﻊ‪ .‬ﻭﺍﳌﺨﻄـﻂ ﺍﻟﻨﻈـﺮﻱ‬
‫ﳋﻄﻮﺍﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﲝﺴﺐ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﻳﺒﲔ ﻣﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫‪ .5‬ﻣﻦ ﺍﻟﺒﻨﻴﺔ ﺇﱃ ﺍﻟﻨﺴﻖ ‪:‬‬

‫ﺗﻮﺟﺪ ﻛﻞ ﺑﻨﻴﺔ ﺿﻤﻦ ﻧﺴﻖ ﺃﻋﻢ‪ ،‬ﻓﺒﻨﻴﺔ ﺍﻟﻘﺮﺍﺑﺔ ﻣﺜﻼ ﻣﻨﻀﻮﻳﺔ ﰲ ﻧﺴﻖ ﺍﻟﻘﺮﺍﺑﺔ‪ .‬ﻓﺎﻟﺒﻨﻴﺔ‬
‫ﺗﺸﻜﻞ ﺟﺰﺀﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﻨﺼﺮ»ﻋﻨﺼﺮ ‪ +‬ﻋﻼﻗﺔ«‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﺸﻜﻞ ﺟﺰﺀﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺴﻖ »ﺑﻨﻴﺔ‬
‫‪ +‬ﻋﻼﻗﺔ«‪ ،‬ﻓﻌﻨﺪﻫﺎ ﺗﻜﺸﻒ ﺑﻨﻴﺔ ﺍﻟﺸﻲﺀ ﻛﺒﻨﻴﺔ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﱵ ﺗﺘﺄﻟﻒ ﻣﻦ ﻣﻮﺿﻮﻉ »ﺃﺏ‪ /‬ﺍﺑﻦ‪،‬‬
‫ﺧﺎﻝ ‪ /‬ﺍﺑﻦ ﺍﻷﺧﺖ«‪ .‬ﻭﺗﻜﻮﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻫﻲ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻜﻠﻴﺔ ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﺆﻟﻔـﺔ‬
‫ﻟﻠﺒﻨﻴﺔ‪ .‬ﻭﻫﻨﺎﻙ ﻣﺴﺘﻮﻯ ﺛﺎﻥ‪ ،‬ﻫﻮ ﻭﺟﻮﺩ ﺍﻟﺒﻨﻴﺔ ﺩﺍﺧﻞ ﻧﺴﻖ ﻣﻦ ﺍﻷﻧﺴﺎﻕ‪ ،‬ﻟﺬﺍ ﺗﻜﻮﻥ ﺍﻟﻌﻼﻗـﺔ‬
‫ﺑﲔ »ﺍﻟﻨﺴﻖ ‪ +‬ﻋﻼﻗﺔ« ﻣﺜـﻞ ﺍﻟﻨﺴﻖ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺬﻱ ﻳﺘﺄﻟﻒ ﻣﻦ ﺑﻨﻴﺔ ﻗﻮﻯ ﺍﻹﻧﺘﺎﺝ ﻭﺑﻨﻴـﺔ‬
‫ﻋﻼﻗﺔ ﺍﻹﻧﺘﺎﺝ‪ .31‬ﻫﻨﺎﻙ ﺇﺫﻥ ﺛﻼﺛﺔ ﻣﺴﺘﻮﻳﺎﺕ‪ ،‬ﻣﺴﺘﻮﻯ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﱵ ﻫﻲ ﺑﻨﻴﺔ ﺍﻟﻘﺮﺍﺑﺔ‪،‬‬
‫ﺍﻟﱵ ﺗﻮﺟﺪ ﺇﻃﺎﺭ ﻧﺴﻖ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻫﺬﺍ ﺍﻟﻨﺴﻖ ﻳﻜﻮﻥ ﰲ ﺇﻃﺎﺭ ﺍﻟﻨﺴﻖ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ ،‬ﻭﻛﻞ ﻫـﺬﺍ‬
‫ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺳﻴﲔ ﻫﺎﻣﲔ‪ ،‬ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﳘﺎ‪ :‬ﺍﻟﻌﻼﻗﺔ ﻭﺍﻟﺘﺰﺍﻣﻦ‪ ،‬ﻭﳘﺎ ﻣـﻦ ﺍﳌﺒـﺎﺩﺉ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻨﻨﺎﻗﺸﻪ ﰲ ﺍﻟﻌﻨﺼﺮ ﺍﳌﻮﺍﱄ‪.‬‬
‫ﺭﺍﺑﻌﺎ ‪ .‬ﻣﺒﺎﺩﺉ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪:‬‬
‫ﻳﻘﻮﻡ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﳌﺒﺎﺩﺉ ﺍﳌﺸﺘﻘﺔ ﻣﻦ ﺧﻮﺍﺹ ﺍﻟﺒﻨﻴﺔ ﻭﻣﻦ ﺃﻫﻢ ﻫﺬﻩ‬
‫ﺍﳌﺒﺎﺩﺉ‪:‬‬
‫‪ . 1‬ﺃﺳﺒﻘﻴﺔ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﻷﺟﺰﺍﺀ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺒﻨﻴﺔ ﺗﺸﺘﺮﻁ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻓﺎﻥ ﻫﺬﻩ ﺍﳋﺎﺻﻴﺔ ﻗـﺪ ﺃﻓـﺮﺯﺕ ﻣﺒـﺪﺀﺍ‬
‫ﻣﻨﻬﺠﻴﺎ‪ ،‬ﻫﻮ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻤﻮﺿﻮﻉ ﺍﻟﱵ ﺗﺸﺘﺮﻁ ﻣﻨﻄﻘﻴﺎ ﺃﺳﺒﻘﻴﺔ ﺍﻟﻜﻞ ﻋﻠﻰ ﺃﺟﺰﺍﺋﻪ‪ .‬ﻭﻟﻘﺪ‬
‫‪.1948‬‬ ‫ﺍﻋﺘﻤﺪ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﰲ ﲢﻠﻴﻼﺗﻪ ﻣﻨﺬ ﻛﺘﺎﺑﻪ "ﺍﻟﺒﲎ ﺍﻷﻭﻟﻴﺔ ﻟﻠﻘﺮﺍﺑـﺔ"‬
‫ﻭﻟﻘﺪ ﺳﺒﻖ ﻷﺳﺘﺎﺫﻩ"ﻣﺎﺭﺳﻴﻞ ﻣﻮﺱ" ﺃﻥ ﺍﺳﺘﺨﺪﻡ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﰲ ﲢﻠﻴﻠﻪ ﻟﻠﻬﺒﺔ‪ ،‬ﻣﻦ ﻫﻨﺎ ﻛـﺎﻥ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﻻ ﻳﺮﻯ ﰲ ﺍﻧﺴﺎﻕ ﺍﻟﻘﺮﺍﺑﺔ ﺇﻻ ﻛﻠﻴﺎﺕ ﲣﻀﻊ ﳌﺒـﺪﺃ ﺃﺳـﺒﻘﻴﺔ ﺍﻟﻜـﻞ ﻋﻠـﻰ‬
‫ﺍﻷﺟﺰﺍﺀ‪ .32‬ﻫﺬﺍ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻨﻈﺮﻱ‪ ،‬ﺃﻣﺎ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﻄﺒﻴﻘﻲ‪ ،‬ﺍﻟﺬﻱ ﻳﻌـﲏ ﺍﳊﻴـﺎﺓ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﺈﻥ ﺍﳊﺪﺙ ﻻ ﻳﻔﻬﻢ ﰲ ﻧﻈﺮﻩ ﺇﻻ ﰲ ﺇﻃﺎﺭ ﺍﻟﻜﻞ‪.33‬‬
‫‪ .2‬ﺃﺳﺒﻘﻴﺔ ﺍﻟﻌﻼﻗﺔ ﻋﻠﻰ ﺍﻷﺟﺰﺍﺀ‪:‬‬

‫ﻳﺮﺗﺒﻂ ﻣﻔﻬﻮﻡ ﺍﻟﺒﻨﻴﺔ ﲟﻔﻬﻮﻡ ﺍﻟﻌﻼﻗﺔ ﺩﺍﺧﻞ ﻧﺴﻖ ﻣﻌﲔ‪ ،‬ﻟﺬﺍ ﻓﺎﻥ ﻣﺎ ﻳﻬـﻢ ﺍﳌﻨـﻬﺞ‬
‫ﺍﻟﺒﻨﻴﻮﻱ ﻟﻴﺲ ﺍﻷﺣﺪﺍﺙ ﻭﻻ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻌﺰﻭﻟﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻌﻼﻗﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﺑﲔ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ‬
‫ﺃﻭ ﺍﻟﻜﻠﻤﺎﺕ‪ .‬ﻣﻦ ﻫﻨﺎ ﻳﺮﻯ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﺃﻥ ﺧﻄﺄ ﺍﻟﺴﻮﺳﻴﻮﻟﻮﺟﻴﺎ ﺍﻟﺘﻘﻠﻴﺪﻳـﺔ‪ ،‬ﻭﻛـﺬﻟﻚ‬
‫ﺍﻷﻟﺴﻨﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﻫﻮ ﺃ‪‬ﺎ ﻧﻈﺮﺕ ﺇﱃ ﺍﻷﻟﻔﺎﻅ ﻭﱂ ﺗﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﻟﻔﺎﻅ‪.34‬‬

‫ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻣﺒﺪﺃ ﻣﻨﻬﺠﻲ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﺍﻟﺒﻨﻴﻮﻳﺔ ﻛﻤﻨﻬﺞ‪ ،‬ﻫﻲ ﻗﺒـﻞ‬
‫ﻛﻞ ﺷﻲﺀ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻮﺍﻗﻌﻲ ﻟﻠﻈﻮﺍﻫﺮ ﺑﻐﻴﺔ ﺍﻛﺘﺸﺎﻑ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻜﻮﻧـﺔ ﳍـﺬﻩ‬
‫ﺍﻟﻈﻮﺍﻫﺮ‪ .35‬ﻳﻘﻮﻝ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ »:‬ﺇﻥ ﻣﺎ ﻫﻮ ﺃﻭﱄ ﺣﻘﺎ ﻟﻴﺴﺖ ﺍﻷﺳـﺮ‪ ،‬ﻫـﺬﻩ ﺍﳊـﺪﻭﺩ‬
‫ﺍﳌﻨﻔﺮﺩﺓ‪ ،‬ﺑﻞ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻫﺬﻩ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﺍﻥ ﺗﻔﺴﲑﺍ ﺁﺧﺮ ﻻ ﻳﺴﺘﻄﻴﻊ ﲢﻠﻴﻞ ﻛﻠﻴﺔ ﲢﺮﱘ ﺯﻧـﺎ‬
‫ﺍﶈﺎﺭﻡ " ‪ " Prohibition de l ’inceste‬ﺍﻟﱵ ﻻ ﺗﺸﻜﻞ ﺍﻟﻌﻼﻗﺔ ﺍﳋﺎﻟﻴﺔ ﰲ ﺟﺎﻧﺒـﻬﺎ ﺍﻷﻋـﻢ‬
‫ﺳﻮﻯ ﻧﺘﻴﺠﺔ ﻃﺒﻴﻌﺔ ﳍﺎ‪ ،‬ﻭﺍﺿﺤﺔ ﺣﻴﻨﺎ ﻭﳐﻔﻴﺔ ﺃﺣﻴﺎﻧﺎ ﺃﺧﺮﻯ«‪.36‬‬

‫ﻟﻘﺪ ﺃﺳﺪﺕ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﺑﻮﺻﻔﻬﺎ ﻣﺒﺪﺀﺍ ﻣﻨﻬﺠﻴﺎ‪ ،‬ﺧﺪﻣﺔ ﻋﻠﻤﻴﺔ ﻛﺒﲑﺓ ﻟﻔﻬﻢ ﻣﺸـﻜﻠﺔ‬
‫ﺍﻟﻘﺮﺍﺑﺔ ﰲ ﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﳌﺴﻤﺎﺓ "ﺑﺪﺍﺋﻴﺔ"‪ ،‬ﻭﺑﺎﻋﺘﻤﺎﺩ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﺍﺳﺘﻄﺎﻉ ﺃﻥ‬
‫ﻳﺘﺠﺎﻭﺯ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﺗﻄﺮﺣﻬﺎ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺤﻠﻴﻠﻪ ﻟﻠﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺃﺳـﺎﺱ‬
‫ﺇﺩﺭﺍﻙ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺣﺪﻭﺩ ﺃﺭﺑﻌﺔ ﻫﻲ‪ :‬ﺃﺏ‪ /‬ﺯﻭﺝ ‪ /‬ﺯﻭﺟﺔ‪ /‬ﺃﺥ‪ ،‬ﺃﺧﺖ‪ /‬ﺧﺎﻝ ‪ /‬ﺍﺑﻦ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺃﺧﺖ‪ .‬ﻭﰲ ﺇﻃﺎﺭ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺗﻠﻚ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﳛﻜﻤﻬﺎ ﻗﺎﻧﻮﻥ ﲢﺮﱘ ﺯﻧـﺎ ﺍﶈـﺎﺭﻡ‪،‬‬
‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻜﺸﻒ ﻋﻦ ﺍﻟﺒﻨﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻘﺮﺍﺑﺔ‪.‬‬

‫ﻭﻻ ﺗﻜﻤﻦ ﺃﳘﻴﺔ ﻣﺒﺪﺃ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﰲ ﺍﳉﺎﻧﺐ ﺍﳌﻨﻬﺠﻲ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻟﻪ ﺃﳘﻴـﺔ ﻣﻌﺮﻓﻴـﺔ‬
‫ﻛﺬﻟﻚ‪ ،‬ﻳﺘﺠﻠﻰ ﺫﻟﻚ ﰲ ﺍﻟﻔﻬﻢ ﺍﳉﺪﻳﺪ ﻟﻠﻘﺎﻧﻮﻥ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﻳﺘﺤﺪﺩ‪ ،‬ﺃﺳﺎﺳﺎ ﺑﺎﻟﻌﻼﻗﺔ‬
‫ﺍﻟﺜﺎﺑﺘﺔ ﺑﲔ ﺍﻟﻈﻮﺍﻫﺮ‪ .‬ﻛﻤﺎ ﻣﻴﺰ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻛﺘﻮﺟﻪ ﺍﺑﺴـﺘﻴﻤﻮﻟﻮﺟﻲ ﻭﻓﻠﺴـﻔﻲ ﻋﻠـﻰ‬
‫ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻏﺎﺭﻭﺩﻱ ﺑﻘﻮﻟﻪ‪»:‬ﻭﺑﺎﻟﻔﻌﻞ‪ ،‬ﺇﻥ ﺍﳌﻘﻮﻟﺔ ﺍﻷﺳﺎﺳـﻴﺔ ﰲ ﺍﳌﻨﻈـﻮﺭ‬
‫ﺍﻟﺒﻨﻴﻮﻱ ﻟﻴﺴﺖ ﻫﻲ ﻣﻘﻮﻟﺔ ﺍﻟﻜﻴﻨﻮﻧﺔ‪ ،‬ﺑﻞ ﻣﻘﻮﻟﺔ ﺍﻟﻌﻼﻗﺔ‪ .‬ﻭﺍﻷﻃﺮﻭﺣﺔ ﺍﳌﺮﻛﺰﻳﺔ ﻟﻠﺒﻨﻴﻮﻳﺔ ﻫـﻲ‬
‫ﺗﻮﻛﻴﺪ ﺃﺳﺒﻘﻴﺔ ﺍﻟﻌﻼﻗﺔ ﻋﻠﻰ ﺍﻟﻜﻴﻨﻮﻧﺔ‪ ،‬ﻭﺃﻭﻟﻮﻳﺔ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﻷﺟﺰﺍﺀ«‪.37‬‬

‫‪ . 3‬ﻣﺒﺪﺃ ﺍﶈﺎﻳﺜﺔ‪:‬‬

‫ﺇﻥ ﺍﻟﺪﺭﺱ ﺍﻷﻟﺴﲏ ﺍﻟﺬﻱ ﻗﺪﻣﻪ "ﻓﺮﺩﻳﻨﺎﻥ ﺩﻱ ﺳﻮﺳﲑ" ﻫﻮ ﺃﻥ ﺍﻟﻠﻐﺔ ﻧﺴﻖ ﻣﻐﻠـﻖ‪،‬‬
‫ﻟﺬﺍ ﻓﻬﻮ ﻳﺮﻓﺾ ﻛﻞ ﺗﺄﻭﻳﻞ ﺧﺎﺭﺟﻲ ﻟﻠﻐﺔ ﺃﻭ ﺗﻔﺴﲑ ﺗﺎﺭﳜﻲ ﳍﺎ‪ ،‬ﻓﺎﳌﺒﺪﺃ ﺍﻷﺳﺎﺳﻲ ﻋﻨﺪﻩ ﻫﻮﺍﻥ‬
‫ﺍﻟﻠﻐﺔ ﻧﺴﻖ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﻗﺎﻧﻮﻧﻪ ﺍﳋﺎﺹ‪ ،‬ﻭﺍﻥ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ‪‬ﺘﻢ ﺑﺎﻷﻧﺴﺎﻕ ﺍﻟﺪﺍﺧﻠﻴـﺔ‬
‫ﻟﻠﻐﺔ ﰲ ﺣﲔ ﺃﻥ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﳋﺎﺭﺟﻴﺔ ‪‬ﺘﻢ ﺑﺎﳌﺆﺷﺮﺍﺕ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻭﻣﺒﺪﺃ ﺍﶈﺎﻳﺜﺔ ﰲ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ‬
‫ﻳﻘﺘﻀﻲ ﺩﺭﺍﺳﺔ ﺍﻟﻨﺴﻖ ﺍﻟﻠﻐﻮﻱ ﰲ ﺫﺍﺗﻪ ﻣﻦ ﺩﻭﻥ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺗﺎﺭﳜﻪ ﻭﻻ ﺇﱃ ﻋﻼﻗﺘﻪ ﲟﺤﻴﻄﻪ‪.‬‬

‫ﻳﺴﺘﻌﻴﺪ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻟﻴﺆﻛﺪ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﻮﺿﻮﻉ ﻗﺎﺑـﻞ ﻟﻠﺘﺤﻠﻴـﻞ‪،‬‬
‫ﳚﺐ ﺃﻥ ﻳﺆﺧﺬ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻧﺴﻘﺎ ﻣﻐﻠﻘﺎ ﻏﲑ ﻗﺎﺑﻞ ﻷﻱ ﺗﺄﻭﻳﻞ ﺧﺎﺭﺟﻲ‪ .38‬ﻭﺩﺭﺍﺳﺘﻪ ﻟﻸﺳـﺎﻃﲑ‬
‫ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺍﻧﺴﺎﻗﺎ ﻣﻐﻠﻘﺎ ﺗﺄﻛﻴﺪ ﳍﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﺃﻱ ﳚﺐ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺑﻨﻴﺔ ﺍﻷﺛﺮ‪ ،‬ﻭﻟﻴﺲ ﻋﻠـﻰ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺑﻮﺍﻋﺜﻪ ﻭﻋﻼﻗﺎﺗﻪ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻓﻤﻬﻤﺔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ ﺃﻥ ﺗﻌﻄﻲ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺬﺍﺗﻴﺔ ﻧﻮﻋـﺎ ﻣـﻦ‬
‫ﻣﻌﻘﻮﻟﻴﺔ ﺍﻟﻔﻬﻢ ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻣﻘﺎﻡ ﻣﻌﻘﻮﻟﻴﺔ ﺍﻟﺸﺮﺡ ﺍﻟﺬﻱ ﻳﺒﺤﺚ ﻋﻦ ﺍﻷﺳﺒﺎﺏ‪.39‬‬

‫ﻳﺘﻄﺎﺑﻖ ﻣﺒﺪﺃ ﺍﶈﺎﻳﺜﺔ ﻭﻣﺒﺪﺃ ﺍﻟﻔﻬﻢ ﻭﻣﺒﺪﺃ ﺍﻟﺘﺰﺍﻣﻦ‪ ،‬ﻓﻬﻮ ﻳﻬﺘﻢ ﺑﺎﻟﺸﻲﺀ ﺫﺍﺗﻪ‪ ،‬ﺑﻌﻴﺪﺍ ﻋﻦ‬
‫ﻋﻼﻗﺎﺗﻪ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺃﺻﻮﻟﻪ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﺃﻱ ﻛﻞ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺇﻃﺎﺭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﳋﺎﺭﺟﻴﺔ ﻟﻴﻜﺘﻔـﻲ‬
‫ﻓﻘﻂ ﺑﺎﳌﻮﺿﻮﻉ ﺫﺍﺗﻪ‪ ،‬ﻟﺬﺍ ﺗﺘﻨﺎﰱ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻣﻊ ﻛﻞ ﻣﻨﻬﺠﻴﺔ ﺗﺎﺭﳜﻴﺔ‪ ،‬ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺒﻘﻴﺔ‬
‫ﺍﻟﺸﺮﺡ ﻋﻠﻰ ﺍﻟﻔﻬﻢ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﺘﻔﻖ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻣﻊ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺿﻌﻲ‪ .‬ﻳﻘﻮﻝ "ﻣﺎﺭﺳﻴﻞ ﻏﻮﺷﻴﻪ"‬
‫» ﺇﻥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻟﻘﺮﺍﺀﺓ ﺍﻷﺳﺎﻃﲑ ﻭﺍﻵﺛﺎﺭ ﻫﻲ ﻓﺸﻞ ﺗﺎﻡ‪ ،‬ﺁﻟﺔ ﺗﺪﻭﺭ ﺑﻼ ﻧﺘﻴﺠﺔ«‪ .40‬ﺫﻟﻚ‬
‫ﺃﻥ ﻣﺒﺪﺃ ﺍﶈﺎﻳﺜﺔ ﺑﺎﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﲢﻠﻴﻞ ﺍﳌﻮﺿﻮﻉ ﰲ ﺫﺍﺗﻪ ﻭﺍﻧﻐﻼﻗﻪ ﻋﻠﻴﻪ‪ ،‬ﻳﻄﺮﺡ ﺍﳉﺪﻭﻯ ﻣـﻦ‬
‫ﺍﻟﻌﻤﻞ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻔﺎﺋﺪﺓ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﻧﻘﺪ ﺳﺒﻖ ﻟﻠﺸﻜﻼﻧﻴﲔ ﺍﻟﺮﻭﺱ ﺃﻥ ﻗﺪﻣﻮﻩ ﰲ ﺻﻮﺭﺓ ﻧﻘـﺪ‬
‫ﺫﺍﰐ‪.‬‬

‫‪ . 4‬ﻣﺒﺪﺃ ﺍﻟﺴﻴﺎﻗﻴﺔ‪:‬‬

‫ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺍﳌﻨﻬﺠﻲ ﻣﻼﺯﻡ ﳌﺒﺪﺃ ﺍﶈﺎﻳﺜﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ ﺍﻷﺛﺮ ﻛﻴﻔﻤﺎ ﻛﺎﻥ‬
‫ﻧﻮﻉ ﺍﻷﺛﺮ ﺃﺩﺑﻴﺎ ﻛﺎﻥ ﺃﻭ ﺍﺟﺘﻤﺎﻋﻴﺎ‪ ،‬ﻳﻌﲏ ﺩﺭﺍﺳﺘﻪ ﰲ ﺇﻃﺎﺭ ﺳﻴﺎﻗﻪ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻔﻲ ﺇﻃﺎﺭ ﺍﻟﺴـﻴﺎﻕ‬
‫ﺍﻟﻜﻠﻲ ﻟﻠﻨﺺ ﻭﰲ ﺇﻃﺎﺭ ﺍﳌﺒﺪﺃ ﺍﻟﻘﺎﺋﻞ ﺑﺄﺳﺒﻘﻴﺔ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺗﻜﻮﻥ ﺍﻷﺟﺰﺍﺀ ﺃﻭ ﺍﻟﻌﻨﺎﺻﺮ‬
‫»ﻻ ﲢﻤﻞ ﺃﻱ ﻣﻌﲎ ﺃﻭ ﺩﻻﻟﺔ ﺇﻻ ﰲ ﺇﻃﺎﺭ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺍﻧﻪ ﻟﻜﻲ ﻧﻔﻬـﻢ ﻣﻌـﲎ‬
‫ﺍﻟﻜﻠﻤﺔ‪ ،‬ﳚﺐ ﻭﺿﻌﻬﺎ ﰲ ﺇﻃﺎﺭ ﺳﻴﺎﻗﻬﺎ ﺍﻟﻌﺎﻡ«‪.41‬‬

‫ﻣﻦ ﻫﻨﺎ ﺗﻜﻮﻥ ﻭﻇﻴﻔﺔ ﻣﺒﺪﺃ ﺍﻟﺴﻴﺎﻗﻴﺔ ﻫﻮ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﻤﺎﺛﻠﻴﺔ ﻟﻠـﻨﺺ ﺍﻷﺩﰊ‪ ،‬ﻓﻠﻜـﻲ‬
‫ﻧﻔﻬﻢ ﺑﻴﺘﺎ ﻣﻦ ﺍﻟﺸﻌﺮ ـ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ـ ﳚﺐ ﺃﻥ ﻧﻀﻌﻪ ﰲ ﻋﻼﻗﺘـﻪ ﻣـﻊ ﺍﻷﺑﻴـﺎﺕ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺍﻷﺧﺮﻯ‪ ،‬ﺃﻱ ﻧﻘﻴﻢ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﺎ ﻋﻼﻗﺔ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﺗﻜﻔﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﻟﻔﻬﻢ ﺍﳌﻮﺿﻮﻉ؟‬
‫ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﻨﻘﺪ ﺍﻟﺬﻱ ﻭﺟﻪ ﳌﺒﺪﺃ ﺍﶈﺎﻳﺜﺔ ﻳﻨﻄﺒﻖ ﻛﺬﻟﻚ ﻋﻠﻰ ﻣﺒﺪﺃ ﺍﻟﺴﻴﺎﻗﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺮﻛﻴﺰ‬
‫ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﳌﺪﺭﻭﺱ ﻭﺇﻏﻔﺎﻟﻪ ﻟﻠﺠﻮﺍﻧﺐ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﳓﻦ ﳒﺪ ﺍﻋﺘﺮﺍﻓﺎ ‪‬ﺬﻩ ﺍﳌﻼﺣﻈﺔ ﻣﻦ ﻗﺒﻞ‬
‫ﺃﺣﺪ ﺭﻭﺍﺩ ﺍﻟﻨﻘﺪ ﺍﻟﺒﻨﻴﻮﻱ ﰲ ﺍﻷﺩﺏ ﻭﻫﻮ" ﺗﻮﺩﻭﺭﻭﻑ"ﺍﻟﺬﻱ ﻳـﺮﻯ ﺃﻧـﻪ ﻭﺇﻥ ﻛـﺎﻥ ﻣـﻦ‬
‫ﺍﻟﻀﺮﻭﺭﻱ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺪﺭﺍﺳﺔ ﺍﻟﺴﻴﺎﻗﻴﺔ‪ ،‬ﻓﺎﻧﻪ ﳚﺐ ﺗﺪﻋﻴﻤﻬﺎ ﺑﺴـﻴﺎﻗﺎﺕ ﺃﺧـﺮﻯ ﺍﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﺗﺎﺭﳜﻴﺔ‪ .42‬ﻓﺒﻨﻴﺔ ﺍﻟﻨﺺ‪ ،‬ﻣﺜﻼ‪ ،‬ﻫﻲ ﻋﻨﺼﺮ ﰲ ﺑﻨﻴﺔ ﺍ‪‬ﺘﻤﻊ ﻛﻜﻞ‪» ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‬
‫ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﻨﻈﺮ ﲝﻜﻢ ﻋﺎﻣﻞ ﺍﻟﻌﺰﻝ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﳌﻮﺿﻮﻋﻪ‪ ،‬ﺃﻱ ﺇﱃ ﻛﻮﻧـﻪ ﺑﻨﻴـﺔ ﻭﰲ‬
‫ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻋﻨﺼﺮ ﰲ ﺑﻨﻴﺔ ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻣﻨﻬﺠﻴﺎ ﻏﲑ ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﻟﻌﻼﻗﺔ ﺑـﲔ ﺍﻟـﺪﺍﺧﻞ‬
‫ﻭﺍﳋﺎﺭﺝ«‪.43‬‬

‫‪.5‬ﻣﺒﺪﺃ ﺍﳌﻌﻘﻮﻟﻴﺔ‪:‬‬

‫ﺇﻥ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﺗﺆﺩﻱ ﺇﱃ ﻫﺪﻑ ﺃﺳﺎﺳﻲ ﻫﻮ ﺍﻛﺘﺸﺎﻑ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﺫﻟﻚ ﺃﻥ‬
‫ﻃﺒﻴﻌﺔ ﺍﻟﺒﻨﻴﺔ ﻻﺷﻌﻮﺭﻳﺔ ﺃﻱ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻋﻘﻠﻴﺔ ﻭﻻ ﺗﻮﺟﺪ ﻋﻠﻰ ﺍﻟﺴـﻄﺢ ﺃﻭ ﻋﻠـﻰ ﻇـﺎﻫﺮ‬
‫ﺍﻷﺷﻴﺎﺀ‪ .‬ﻟﺬﻟﻚ ﻳﺮﻯ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﺃﻥ ﺍﳋﻄﻮﺓ ﺍﳊﺎﲰﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻫﻮ«ﺃﻧﻪ ﻣﻦ ﺃﺟـﻞ‬
‫ﺗﻌﻴﲔ ﺍﻟﻮﺍﻗﻊ ﳚﺐ ﺣﺬﻑ ﺍﳌﻌﺎﺵ ‪ .44» Le vécu‬ﻓﻤﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﺨﻠﻲ ﻋﻨـﻪ ﻫـﻮ ﺍﳌﻌـﺎﺵ‬
‫ﻭﺍﻟﻌﻴﺎﱐ‪ ،‬ﺍﻟﺬﻱ ﻧﺪﺭﻛﻪ ﻣﺒﺎﺷﺮﺓ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻔﻴﻨﻮﻣﻴﻨﻮﻟﻮﺟﻲ‪ ،‬ﺃﻣﺎ ﻣﺎ ﳚﺐ ﺍﻻﺣﺘﻔﺎﻅ ﺑـﻪ‬
‫ﻓﻬﻮ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻷﻥ ﰲ ﺍﻟﻮﺍﻗﻊ ﺗﻜﻤﻦ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻟﺬﺍ ﳚﺐ ﺍﻋﺘﻤﺎﺩ ﻣﺒﺪﺃ ﺍﳌﻌﻘﻮﻟﻴﺔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺍﻟﻜﺸﻒ‬
‫ﻋﻦ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﺍﻟﺬﻱ ﻳﻬﺪﻑ ﺇﱃ ﺍﻟﺒﺤﺚ ﰲ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺘﻔﺎﺭﻗﻴﺔ‬
‫" ‪ " Différentiel‬ﺍﻟﱵ ﺗﻜﻮﻥ ﺍﻟﺒﻨﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﰲ ﻧﺴﻖ ﻣﻨﻄﻘﻲ‪ ،‬ﻣﺪﻋﻮ ﺩﻭﻣـﺎ ﺇﱃ ﺍﺳـﺘﻌﻤﺎﻝ‬
‫"‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﳌﻨﻄﻖ ﺩﺍﺋﻤﺎ ﺫﻭ ﻃﺒﻴﻌـﺔ‬ ‫ﺃﻭ"ﺍﺯﺩﻭﺍﺟﻴﺔ‪Logique binaire‬‬ ‫ﻣﻨﻄﻖ ﺫﻭ ﻃﺒﻴﻌﺔ ﺛﻨﺎﺋﻴﺔ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻋﻘﻠﻴﺔ‪ ،‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻻﺯﺩﻭﺍﺟﻴﺔ ﺃﻭ ﺍﻟﺜﻨﺎﺋﻴﺔ ﺗﻈﻬﺮ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻋﻠﻰ ﻋﺪﺓ ﻣﺴﺘﻮﻳﺎﺕ‪ ،‬ﺧﺎﺻﺔ‬
‫ﰲ ﺃﻋﻤﺎﻝ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﻭﻣﻨﻬﺎ‪:‬‬

‫ـ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻜﻤﻲ‪:‬ﺟﺎﻑ ‪ /‬ﺭﻃﺐ‪.‬‬

‫ـ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺸﻜﻠﻲ‪:‬ﻓﺎﺭﻍ ‪ /‬ﳑﺘﻠﺊ‪ ،‬ﺩﺍﺧﻠﻲ ‪ /‬ﺧﺎﺭﺟﻲ‪.‬‬
‫ـ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻜﺎﱐ‪:‬ﻓﻮﻕ ‪ /‬ﲢﺖ ‪ ،‬ﻗﺮﻳﺐ ‪ /‬ﺑﻌﻴﺪ‪.‬‬
‫ـ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻠﺴﺎﱐ‪ :‬ﻣﻌﲎ ‪ /‬ﺷﻜﻞ ‪ ،‬ﺩﺍﻝ ‪ /‬ﻣﺪﻟﻮﻝ‪.‬‬
‫‪ .6‬ﻣﺒﺪﺃ ﺍﻟﺘﺰﻣﻦ ﻭﺍﻟﺘﻌﺎﻗﺐ‪:‬‬

‫ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻫﻮ ﺍﻟﺬﻱ ﻣﻴﺰ ﺍﻟﺒﻨﻴﻮﻳﺔ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‬
‫ﺑﺸﻜﻞ ﺧﺎﺹ‪ ،‬ﻭﺃﻋﻄﺎﻫﺎ ﺃﺑﻌﺎﺩﺍ ﻣﻌﺮﻓﻴﺔ ﻭﺇﻳﺪﻳﻮﻟﻮﺟﻴﺔ‪ .‬ﻓﻤﺎﺫﺍ ﻳﻌﲏ ﻫﺬﺍ ﺍﳌﺒﺪﺃ؟ ﺇﻥ ﻣﺒﺪﺃ ﺍﻟﺘﺰﻣﻦ‬
‫ﻭﺍﻟﺘﻌﺎﻗﺐ‪ ،‬ﳘﺎ ﺗﺮﲨﺔ ﻟﻠﻜﻠﻤﺘﲔ ﺍﻟﻔﺮﻧﺴﻴﺘﲔ"‪ " Synchronie‬ﻭ"‪ ."Diachronie‬ﻭﺍﻥ ﻛﻨﺎ ﳒﺪ‬
‫ﺗﺮﲨﺎﺕ ﻋﺪﻳﺪﺓ ﻟﻠﻜﻠﻤﺘﲔ‪ ،‬ﺗﺆﺩﻱ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻓﻜﻠﻤﺔ"‪ "Diachronie‬ﺗﺘـﺮﺟﻢ‬
‫ﺑـ» ﺍﻟﺘﻄﻮﺭﻱ‪ ،‬ﺍﻟﺘﺎﺭﳜﻲ‪ ،‬ﺍﻟﺰﻣﲏ‪ ،‬ﺍﻟﺘﻌﺎﻗﱯ‪ ،‬ﺍﻟﻌﻤﻮﺩﻱ ﺃﻭ ﻣﺒﺎﺷﺮﺓ‪:‬ﺍﻟﺪﻳﺎﻛﺮﻭﱐ«‪ .‬ﺃﻣﺎ ﻣﺒـﺪﺃ‬
‫"‪ " Synchronie‬ﻓﺘﺮﺟﻢ ﺑـ»ﺍﻟﻮﺻﻒ‪ ،‬ﺍﻟﺘﺰﻣﻦ ﺃﻭ ﺍﻟﺘﺰﺍﻣﻦ«‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫـﺬﺍ ﺍﳌﺒـﺪﺃ‬
‫ﻳﺮﺟﻊ ﺇﱃ ﻣﺆﺳﺲ ﺍﻷﻟﺴﻨﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ ﺍﳊﺪﻳﺜﺔ‪ ،‬ﺩﻱ ﺳﻮﺳﲑ ﰲ ﻛﺘﺎﺑﻪ" ﺩﺭﻭﺱ ﰲ ﺍﻻﻟﺴﻨﻴﺔ"‪.‬‬

‫ﻳﻔﻴﺪ ﻣﺒﺪﺃ ﺍﻟﺘﺰﻣﻦ ﺃﻭ ﺍﻟﺘﺰﺍﻣﻦ»ﺯﻣﻦ ﺣﺮﻛﺔ ﺍﻟﻌﻨﺎﺻﺮ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﰲ ﺍﻟﺒﻨﻴـﺔ‪ .‬ﺗﺘﺤـﺮﻙ‬
‫ﺍﻟﻌﻨﺎﺻﺮ ﰲ ﺯﻣﻦ ﻭﺍﺣﺪ ﻫﻮ ﺯﻣﻦ ﻧﻈﺎﻣﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻨﻈﺎﻡ ﻳﻔﺘﺮﺽ ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺒﻨﻴـﺔ‬
‫ﻭﺛﺒﺎﺕ ﻧﺴﻘﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺰﺍﻣﻦ ﻳﺮﺗﺒﻂ ‪‬ﺬﺍ ﺍﻟﺜﺒﺎﺕ ﺍﻟﺬﻱ ﻳﺸﻜﻞ ﺣﺎﻟﺔ ﺃﻱ ﻳﺮﺗﺒﻂ ﲟﺎ ﻫﻮ ﻣﺘﻜﻮﻥ‪،‬‬
‫ﻭﻟﻴﺲ ﲟﺎ ﻫﻮ ﰲ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻜﻮﻥ‪ ،‬ﲟﺎ ﻫﻮ ﻣﻜﺘﻤﻞ ﻭﻟﻴﺲ ﲟﺎ ﻳﻜﺘﻤﻞ‪ ،‬ﲟﺎ ﻫﻮ ﺑﻨﻴﺔ ﻭﻟﻴﺲ ﲟـﺎ‬
‫ﺳﻴﺼﲑ ﺑﻨﻴﺔ«‪.45‬‬
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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻓﺎﻟﺘﺰﺍﻣﻦ ﻫﻮ ﺯﻣﻦ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻫﻮ ﺯﻣﻦ ﻋﻨﺎﺻﺮﻫﺎ ﰲ ﺇﻃﺎﺭ ﻧﺴﻘﻬﺎ ﺍﻟﺬﻱ ﻫﻮ ﻧﺴﻖ ﻣﻐﻠﻖ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﻓﺎﻟﺘﺰﺍﻣﻦ ﻳﻔﺮﺽ ﺍﻟﺜﺒﺎﺕ ﻭﻳﻨﻔﻲ ﺍﳊﺮﻛﺔ‪ ،‬ﻳﻔﺮﺽ ﺍﶈﺎﻳﺜﺔ ﻭﻳﻨﻔﻲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻳﺮﺗﺒﻂ ﲟﺎ ﻫﻮ‬
‫ﻣﺘﻜﻮﻥ ﻭﲟﺎ ﻫﻮ ﻧﺎﺟﺰ‪ ،‬ﲟﺎ ﻫﻮ ﻣﻜﺘﻤﻞ ﻭﻟﻴﺲ ﲟﺎ ﻫـﻮ ﰲ ﻃﺮﻳـﻖ ﺍﻟﺘﻜـﻮﻥ ﻭﺍﻹﳒـﺎﺯ ﺃﻭ‬
‫ﺍﻻﻛﺘﻤﺎﻝ‪ .‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﻓﻬﻢ ﺍﻟﺘﺰﺍﻣﻦ ﺇﻻ ﰲ ﺿﻮﺀ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻌﺎﻗﺐ‪ ،‬ﻭﻣﻔﻬـﻮﻡ ﺍﻟﺘﻌﺎﻗـﺐ ﰲ‬
‫ﺍﻹﻃﺎﺭ ﺍﻟﺒﻨﻴﻮﻱ ﻳﻌﲏ»ﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﺒﻨﻴﺔ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺗﺘﻌﺮﺽ‪ ،‬ﺑﺴﺒﺐ ‪‬ﺪﻡ ﻋﻨﺼﺮ ﻣﻦ ﻋﻨﺎﺻـﺮﻫﺎ‬
‫ﺇﱃ ﻋﻠﻞ‪ ،‬ﰒ ﻻ ﺗﻠﺒﺚ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﻧﻔﺴﻬﺎ ﺃﻥ ﺗﺴﺘﻌﻴﺪ ﻧﻈﺎﻣﻬﺎ ﻟﺘﺴﺘﻤﺮ ﺑﻪ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻌﻨﺼـﺮ‬
‫ﺍﻟﺒﺪﻳﻞ ﻓﻴﻪ«‪ .46‬ﻓﺎﻟﺘﻌﺎﻗﺐ ﻛﻤﺎ ﻫﻮ ﻭﺍﺿﺢ‪ ،‬ﺗﺎﺑﻊ ﻟﻠﺘﺰﺍﻣﻦ ﺍﻟﺬﻱ ﻫﻮ ﻣﺒﺪﺃ ﺃﺳﺎﺳﻲ‪ ،‬ﻭﺑـﺬﻟﻚ‬
‫ﻳﻜﻮﻥ ﺍﻟﺘﻌﺎﻗﺐ ﺛﺎﻧﻮﻳﺎ‪ ،‬ﻳﺘﺪﺧﻞ ﺣﲔ ﺗﺘﻌﺮﺽ ﺍﻟﺒﻨﻴﺔ ﳋﻠﻞ ﰲ ﺑﻨﻴﺘﻬﺎ ﻛﺎ‪‬ـﺪﺍﻡ ﻋﻨﺼـﺮ ﻣـﺜﻼ‬
‫ﻭﺇﺣﻼﻟﻪ ﺑﻌﻨﺼﺮ ﺁﺧﺮ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﺍﻟﺘﻘﺎﺑﻞ ﻗﺎﺋﻢ ﺑﲔ ﺍﻟﺘﺰﺍﻣﻦ ﻭﺍﻟﺘﻌﺎﻗﺐ ﻣﺎ ﺩﺍﻡ ﺍﻷﻭﻝ ﻳﻬﺘﻢ ﺑﺎﻟﺜﺒﺎﺕ‬
‫ﻭﺍﻟﺜﺎﱐ ﻳﻬﺘﻢ ﺑﺎﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﻌﺎﻗﺐ‪ .‬ﻳﻘﻮﻝ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ»ﺇﻥ ﺍﻟﺘﻌﺎﻗﱯ ﻭﺍﻟﺘﺰﺍﻣﲏ‪ ،‬ﻳﺘﻌﺎﺭﺿﺎﻥ ﻭﺫﻟﻚ‬
‫ﻷﻥ ﺍﻷﻭﻝ ﻳﻬﺘﻢ ﺑﺄﺻﻞ ﺍﻷﻧﺴﺎﻕ"‪ ،"genèse des systèmes‬ﰲ ﺣﲔ ﺃﻥ ﺍﻟﺜﺎﱐ ﻳﻬﺘﻢ ﺑﺎﳌﻨﻄﻖ‬
‫ﺍﻟﺪﺍﺧﻠﻲ ﻟﻠﺸﻲﺀ "‪.47«"la Logique interne‬‬

‫ﺇﻥ ﺍﻟﺘﻌﺎﻗﱯ ﻫﻮ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﰲ ﺃﺻﻞ ﺍﻷﺷـﻴﺎﺀ‬
‫ﻭﻣﻜﻮﻧﺎﺗﻪ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﻟﺘﺰﺍﻣﲏ‪ ،‬ﻫﻮ ﺍﻟﺒﺤﺚ ﰲ ﺑﻨﻴﺔ ﺍﻟﺸﻲﺀ ﺃﻱ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻨﻄﻘﻴﺔ ﻟﻠﺸﻲﺀ‪ .‬ﳒﺪ‬
‫ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻣﺼﺎﻏﺔ ﻛﺬﻟﻚ ﰲ ﻛﺘﺎﺑﻴﻪ " ﺍﻷﻧﺜﺮﺑﻮﻟﻮﺟﻴﺎ ﺍﻟﺒﻨﻴﻮﻳﺔ" ﻭ" ﺍﻟﻔﻜﺮ ﺍﳌﺘـﻮﺣﺶ"‪.48‬‬
‫ﻭﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﻋﻠﻰ ﻭﻋﻲ ﺗﺎﻡ ‪‬ﺬﺍ ﺍﻟﺘﻘﺎﺑﻞ ﻭﻣﺎ ﻳﻄﺮﺣﻪ ﻣﻦ ﻣﺸﺎﻛﻞ ﻣﻌﺮﻓﻴﺔ ﻭﻣﻨﻬﺠﻴﺔ‪ ،‬ﻟﺬﻟﻚ‬
‫ﻳﺪﻋﻮ ﺇﱃ ﺇﻗﺎﻣﺔ ﺗﺎﺭﻳﺦ ﺑﻨﻴﻮﻱ‪ ،‬ﻳﻜﻮﻥ ﺍﳋﻄﻮﺓ ﺍﻟﱵ ﻳﻨﺘﻔﻲ ﻓﻴﻬـﺎ ﺍﻟﺘﻌـﺎﺭﺽ ﺑـﲔ ﺍﻟﺘـﺰﺍﻣﻦ‬
‫ﻭﺍﻟﺘﻌﺎﻗﺐ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻟﻘﺪ ﺗﻌﺮﺽ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺘﻌﺪﻳﻞ‪ ،‬ﺑﻞ ﻻ ﻧﺒﺎﻟﻎ ﺇﻥ ﻗﻠﻨﺎ ﺃﻥ ﻧﻘـﺪ‬
‫ﺍﻟﺒﻨﻴﻮﻳﺔ ﺇﲨﺎﻻ ﻛﺎﻥ ﻭﻣﺎ ﻳﺰﺍﻝ ﻳﻨﻄﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‪ ،‬ﻭﻣﺆﺳﺴﻮ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺷﻌﺮﻭﺍ‬
‫ﲟﺤﺪﻭﺩﻳﺔ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺃﺣﺴﻦ ﻣﺜﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﳏﺎﻭﻟﺔ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﺇﻗﺎﻣﺔ ﺗﺎﺭﻳﺦ ﺑﻨﻴﻮﻱ‬
‫ﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﺛﻨﺎﺋﻴﺔ ﻭﺗﻌﺎﺭﺽ ﻣﺒﺪﺃﻱ ﺍﻟﺘﺰﺍﻣﻦ ﻭﺍﻟﺘﻌﺎﻗﺐ‪ .‬ﻭﺣﱴ ﰲ ﺍﻷﻟﺴﻨﻴﺔ‪ ،‬ﺣﻴـﺚ ﻭﺟـﺪ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻣﻮﺿﻮﻋﺎ ﻣﺘﻤﻴﺰﺍ ﺃﺗﺎﺡ ﻟﻪ ﺃﻥ ﻳﱪﻫﻦ ﻋﻠﻰ ﺧﺼﻮﺑﺘﻪ» ﳚﺪ ﺍﻟﻴﻮﻡ ﺍﻷﻟﺴـﻨﻴﻮﻥ‪،‬‬
‫ﺃﻧﻔﺴﻬﻢ ﻣﻀﻄﺮﻭﻥ ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺒﻨﻴﻮﻱ ﳎﺮﺩ ﺁﻥ ﰲ ﺩﺭﺍﺳﺎ‪‬ﻢ‪ ،‬ﻭﺇﱃ ﺇﻋﺎﺩﺓ ﺇﺩﺧﺎﻝ ﺁﻥ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﺁﻥ ﺍﻟﺬﺍﺕ‪ ،‬ﻛﺎﺷﻔﲔ ﺑﺬﻟﻚ ﻋﻦ ﺣﺪﻭﺩ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻛﻤﻨﻬﺞ‪ ،‬ﻭﻛﻢ ﺑﺎﻻﺣﺮﻯ ﺣـﺪﻭﺩ‬
‫ﺍﻟﺒﻨﻴﻮﻳﺔ ﻛﺄﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﺣﺼﺮﻳﺔ«‪ .49‬ﻭﻫﺬﺍ ﻣﺎ ﻋﱪ ﻋﻨﻪ "ﺟﺎﻛﺒﺴﻮﻥ " ﺃﺣﺪ ﻣﺆﺳﺴﻲ ﺍﳌﻨـﻬﺞ‬
‫ﺍﻟﺒﻨﻴﻮﻱ ﺑﻘﻮﻟﻪ‪» :‬ﺗﺘﺠﻠﻰ ﺍﻟﱰﻋﺔ ﺍﻟﺘﺰﺍﻣﻨﻴﺔ ﺍﳋﺎﻟﺼﺔ ﺍﻵﻥ ﺃﺷﺒﻪ ﺑﻮﻫﻢ‪ ،‬ﻓﻜﻞ ﻧﻈﺎﻡ ﺗﺰﺍﻣﲏ ﻳﺘﻀﻤﻦ‬
‫ﻣﺎﺿﻴﻪ ﻭﻣﺴﺘﻘﺒﻠﻪ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﻋﻨﺼﺮﺍﻩ ﺍﻟﺒﻨﻴﻮﻳﺎﻥ ﺍﳌﻼﺯﻣﺎﻥ…«‪.50‬‬

‫ﺇﻥ ﺍﻟﺘﺰﺍﻣﻦ ﻭﻫﻢ‪ ،‬ﻷﻥ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﲣﺮﺝ ﻋﻦ ﺗﺎﺭﳜﻬﺎ ﻭﻋﻦ ﻇﺮﻭﻓﻬﺎ ﻭﺗﻜﻮ‪‬ـﺎ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺍﻟﻠﻐﺔ ﺗﺴﻤﺢ ﻧﺴﺒﻴﺎ ﺑﺪﺭﺍﺳﺘﻬﺎ ﺗﺰﺍﻣﻨﻴﺎ‪ ،‬ﻓﺈﻥ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﻄﻠﺐ ﺍﻟﺮﺑﻂ‬
‫ﺑﲔ ﺍﻟﺘﺰﺍﻣﲏ ﻭﺍﻟﺘﻌﺎﻗﱯ‪ .‬ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺘﺰﺍﻣﻦ ﻓﻘﻂ ﻓﻴﺒﺪﻭ ﺃﻧﻪ ﻳﺸﻜﻞ ﻧﻮﻋﺎ ﻣﻦ ﺍﳌﺼﺎﺩﺭﺓ ﻋﻠـﻰ‬
‫ﺍﳌﻄﻠﻮﺏ‪ ،‬ﺇﺫ ﻛﻴﻒ ﳝﻜﻦ ﻋﺰﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻦ ﺗﺎﺭﳜﻬﺎ‪ ،‬ﺃﻭ ﺁﻧﻴﺘﻬﺎ ﻭﺯﻣﺎ‪‬ﺎ‪ ،‬ﻭﻫﻲ ﺟﺰﺀ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻵﻧﻴﺔ ﻭﺍﻟﺰﻣﻨﻴﺔ‪ .‬ﻫﺬﺍ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﺣﺪ ﺍﻟﺒﺎﺣﺜﲔ ﺑﺎﻟﻘﻮﻝ ﺃﻥ ﺍﻟﺘـﺰﺍﻣﻦ ﰲ‬
‫ﳏﺎﻭﻟﺘﻪ ﺍﺳﺘﺒﻌﺎﺩ ﻋﻨﺼﺮ ﺍﻟﺰﻣﻦ ﺃﻱ ﻋﻨﺼﺮ ﺍﳊﺮﻛﺔ ﻭﺍﻟﺘﻐﻴﲑ » ﻳﻌﻜـﺲ ﺍﳌﻨﻄـﻖ ﺍﻟﺼـﻮﺭﻱ‬
‫ﻟﻸﺣﺪﺍﺙ‪ ،‬ﻷﻥ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺗﺒﺪﻭ ﻣﺮﻛﺒﺔ ﻣﻦ ﺳﻠﺴﻠﺔ ﻧﻘﺎﻁ ﺍﻵﻧﻴﺔ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﺰﻣﺎﻧﻴﺔ ﲢﺘﻮﻱ ﺍﻵﻧﻴﺔ‪،‬‬
‫ﻭﺇﺫﺍ ﺑﺎﻵﻧﻴﺔ ﺗﺴﺘﺤﻴﻞ ﻣﻨﻬﺠﺎ ﻣﺴﺘﻮﻋﺒﺎ ﻹﺑﻌﺎﺩ ﺍﻟﺰﻣﺎﻧﻴﺔ ﲟﻘﺘﻀﻰ ﺃﻧﻪ ﻳﺪﺭﻙ ﺍﳊﻮﺍﺟﺰ ﺍﻟﺘﻄﻮﺭﻳـﺔ‬
‫ﻓﻴﻈﻬﺮ ﺍﻟﺘﻌﺎﻗﺐ ﰲ ﺑﻮﺗﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ«‪ .51‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻟﺘﺰﺍﻣﻦ ﻳﻘﻮﻡ ﺑﻌﻜﺲ ﻣﻨﻄﻖ ﺍﻷﺷـﻴﺎﺀ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻋﻠﻰ ﺍﻟﺼﻌﻴﺪ ﺍﳌﻌﺮﰲ‪ ،‬ﻓﺒﺪﻻ ﻣﻦ ﺃﻥ ﳜﻀﻊ ﺍﻵﱐ ﻟﻠﺘﺎﺭﳜﻲ‪ ،‬ﻳﻘﻮﻡ ﺍﻵﱐ ﺑﺈﺧﻀﺎﻉ ﺍﻟﺘـﺎﺭﳜﻲ‪،‬‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺷﺮﻭﻁ ﺍﳌﻌﻘﻮﻟﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ ﺍﻟﱵ ﻫﻲ ﻣﻌﻘﻮﻟﻴـﺔ ﺻـﻮﺭﻳﺔ‪ ،‬ﻻ ‪‬ـﺘﻢ ﺇﻻ‬
‫ﺑﺎﻷﺷﻜﺎﻝ ﻭﺍﻟﺜﺒﺎﺕ‪ ،‬ﻭﺗﻨﻔﻲ ﺍﳌﻌﺎﱐ ﻭﺍﳊﺮﻛﺔ ﻭﺍﻟﺘﻐﲑ‪.‬‬

‫ﺧﺎﻣﺴﺎ‪ .‬ﰲ ﻗﻮﺍﻋﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺒﻨﻴﻮﻱ‪:‬‬

‫ﻳﻌﺘﻤﺪ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻋﻠﻰ ﲨﻠﺔ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﻣﻨﻬﺎ‪:‬‬
‫‪ . 1‬ﻗﺎﻋﺪﺓ ﺍﻟﻜﻠﻴﺔ‪:‬‬

‫ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﻧﺎﺑﻌﺔ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﺒﻨﻴﺔ ﻭﻣﺒﺎﺩﺉ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﺫﻟﻚ ﺃﻥ» ﺍﳌﻬﻢ ﻫﻮ‬
‫ﺍﲣﺎﺫ ﻣﻮﻗﻒ ﻛﻠﻲ‪ ،‬ﺃﻱ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﰲ ﺻﻤﻴﻤﻪ ﻳﻌﺘـﱪ ﲢﻠﻴﻠﻴـﺎ ﻭﻛﻠﻴـﺎ ﰲ ﺍﻟﻮﻗـﺖ‬
‫ﻧﻔﺲ«‪ .52‬ﻭﻫﺬﻩ ﻗﺎﻋﺪﺓ‪ ،‬ﻛﻤﺎ ﻗﻠﻨﺎ ﻧﺎﺑﻌﺔ ﻣﻦ ﳑﻴﺰﺍﺕ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﳎﻤﻮﻋـﺔ ﺗﻔﺘـﺮﺽ‬
‫ﺍﻟﻜﻠﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﺒﻨﻴﺔ ﻟﻴﺲ ﻫﻲ ﳎﻤﻮﻉ ﻋﻨﺎﺻﺮﻫﺎ‪ ،‬ﻭﻷ‪‬ﺎ ﺗﻌﺘﻤﺪ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻜﻠﻴﺔ ﻛﻤﺒﺪﺃ ﻣﻨﻬﺠﻲ‪.‬‬

‫‪ . 2‬ﻗﺎﻋﺪﺓ ﺍﻟﺒﺴﺎﻃﺔ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ‪:‬‬

‫ﳚﺐ ﺃﻥ ﻳﻌﺘﻤﺪ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻌﻠﻤﻲ ﰲ ﻧﻈﺮ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﻋﻠـﻰ ﻗﺎﻋـﺪﺓ ﺍﻟﺒﺴـﺎﻃﺔ‬
‫ﻭﺍﻟﻮﺍﻗﻌﻴﺔ‪ ،53‬ﻭﺍﻟﺒﺴﺎﻃﺔ ﰲ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺒﻨﻴﻮﻱ ﺗﻌﲏ ﺇﺭﺟﺎﻉ ﺍﳌﺮﻛﺐ ﺇﱃ ﺣﺎﻟﺘﻪ ﺍﻷﻭﱃ‪ ،‬ﺣﺎﻟـﺔ‬
‫ﺍﻟﺒﺴﺎﻃﺔ ﻭﺫﻟﻚ ﺑﺘﺤﻠﻴﻠﻪ ﺇﱃ ﻋﻨﺎﺻﺮﻩ ﻭﺃﺟﺰﺍﺋﻪ ﺍﻷﻭﻟﻴﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻮﺍﻗﻌﻴﺔ ﻓﻬﻲ ﺷـﺮﻁ ﻟﺘﺤﻘﻴـﻖ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻟﺬﺍ ﳚﺐ ﺍﻻﻧﻄﻼﻕ ﻣﻦ ﺍﳌﻼﺣﻈﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺍﻟﻔﻬﻢ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻮﺍﻗـﻊ‪.54‬‬
‫ﺍﻟﺒﺴﺎﻃﺔ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ‪ ،‬ﻗﺎﻋﺪﺓ ﰲ ﻇﻞ ﻏﻴﺎﺏ ﺃﺩﻭﺍﺕ ﺃﺧﺮﻯ ﻟﻠﺘﺤﻘﻴﻖ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ‬
‫ﲤﻜﻨﻨﺎ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻓﻬﻢ ﺍﻟﺘﻄﺎﺑﻖ" ‪ "Adéquation‬ﺑﲔ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻮﺍﻗﻊ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫‪ . 3‬ﻗﺎﻋﺪﺓ ﺍﻻﺳﺘﺒﺪﺍﻝ ﻭﺍﻟﺘﺤﻮﻳﻞ‪:‬‬

‫ﳝﻜﻦ ﺃﻥ ﳓﺪﺩ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺑﺎﻋﺘﺒﺎﺭﻩ ﳏﺎﻭﻟﺔ‪ ،‬ﻟﻠﺒﺤﺚ ﻋﻦ ﺍﳌﺘﺸﺎﺑﻪ ﺩﺍﺧﻞ ﺍﳌﺨﺘﻠﻒ‬
‫ﻭﺍﳌﺘﻨﻮﻉ‪ ،‬ﻓﻔﻲ ﻣﻴﺪﺍﻥ ﺍﻷﺳﺎﻃﲑ ﻣﺜﻼ‪ ،‬ﻳﻘﺘﻀﻲ ﺍﻟﺒﺤﺚ ﺃﻥ ﻧﱪﻫﻦ ﻋﻠﻰ ﺃﻥ ﺍﻷﺳﺎﻃﲑ ﺍﻟـﱵ ﻻ‬
‫ﺗﺘﺸﺎﺑﻪ‪ ،‬ﺃﻭ ﺍﻟﱵ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺘﺸﺎﺑﻪ ﻋﺮﺿﻲ‪ ،‬ﺃﻱ ﺗﻠﻚ ﺍﻷﺳﺎﻃﲑ ﺍﻟﱵ ﺗﻈﻬﺮ ﺍﺧﺘﻼﻓﺎ ﻭﺗﻨﻮﻋﺎ‪،‬‬
‫ﳝﻜﻦ ﺇﺭﺟﺎﻋﻬﺎ ﺇﱃ ﺑﻨﻴﺔ ﻭﺍﺣﺪﺓ ﻭﺛﺎﺑﺘﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺇﺟـﺮﺍﺀ ﺳﻠﺴـﻠﺔ ﻣـﻦ ﺍﻻﺳـﺘﺒﺪﺍﻻﺕ‬
‫ﻭﺍﻟﺘﺤﻮﻳﻼﺕ‪ ،‬ﻟﻌﻨﺎﺻﺮ ﺗﻠﻚ ﺍﻷﺳﺎﻃﲑ‪ ،‬ﻭﻫﺬﺍ ﰲ ﺍﻟﻮﺍﻗﻊ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﰲ ﻋﻤﻠـﻪ‬
‫ﺍﻟﻀﺨﻢ ﺣﻮﻝ " ﺍﺳﻄﻮﺭﻳﺎﺕ ‪ "Mythologies‬ﺣﻴﺚ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳـﺪﺭﺱ ﺃﻛﺜـﺮ ﻣـﻦ‬
‫»‪«800‬ﺃﺳﻄﻮﺭﺓ‪ ،‬ﻭﻳﺮﺟﻌﻬﺎ ﺇﱃ ﺑﻨﻴﺎ‪‬ﺎ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺧﺎﺻﺔ ﺑﻨﻴﺘﻬـﺎ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺫﻟـﻚ ﺑﻌـﺪ‬
‫ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﺘﺤﻮﻳﻼﺕ ﻭﺍﻻﺳﺘﺒﺪﺍﻻﺕ ﻟﻌﻨﺎﺻﺮ ﺗﻠﻚ ﺍﻷﺳﺎﻃﲑ‪.55‬‬

‫ﻭﺗﺮﺗﺒﻂ ﻗﺎﻋﺪﺓ ﺍﻻﺳﺘﺒﺪﺍﻝ ﻭﺍﻟﺘﺤﻮﻳﻞ ﻛﺬﻟﻚ‪ ،‬ﲟﻴﺰﺓ ﺃﺳﺎﺳﻴﺔ ﰲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻫﺘﻤﺎﻣﻪ ﺑﺎﻟﻮﺿﻊ "‪ "Position‬ﻭﺍﳌﻜﺎﻥ "‪ ."Espace‬ﻓﺪﻻﻟﺔ ﻋﻨﺼﺮ ﻣﺎ‪ ،‬ﺗﺆﺧﺬ ﻣـﻦ ﻣﻮﻗﻌـﻪ‬
‫ﻭﻭﺿﻌﻴﺘﻪ‪ ،‬ﻟﺬﻟﻚ ﳝﻜﻦ ﺗﺒﺪﻳﻞ ﻭﲢﻮﻳﻞ ﺃﻱ ﻋﻨﺼﺮ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﳌﻮﻗﻊ ﻫـﻮ ﺍﳌﻬـﻢ »ﻓﺎﻟﺼـﻮﺭ‬
‫ﻭﺍﻟﺮﻣﻮﺯ‪ ،‬ﻟﻴﺲ ﳍﺎ ﻣﻌﲎ‪ ،‬ﻭﺇﳕﺎ ﻭﺿﻌﻴﺘﻬﺎ ﻫﻲ ﺍﻟﱵ ﲢﺪﺩ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ«‪ .56‬ﻭﻟﺬﻟﻚ‬
‫ﻓﺈﻥ ﻗﺎﻋﺪﺓ ﺍﻟﺘﺤﻮﻳﻞ ﻻ ﺗﻔﻬﻢ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﻣﺒﺪﺃ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺬﻱ ﺷﺮﺣﻨﺎﻩ ﺳـﺎﺑﻘﺎ‪ ،‬ﻭﻗﺎﻋـﺪﺓ‬
‫ﺍﳌﻘﺎﺭﻧﺔ‪.‬‬

‫‪ .4‬ﻗﺎﻋﺪﺓ ﺍﳌﻘﺎﺭﻧﺔ‪:‬‬

‫ﻳﻘﻮﻝ ﻛﻠﻮﺩ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪»:‬ﺍﳌﻘﺎﺭﻧﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻻ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟـﻚ‪ ،‬ﺇ‪‬ـﺎ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﺃﻭ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺜﺎﺑﺘﺔ ﺿﻤﻦ ﺳﻠﺴﻠﺔ ﻓﻮﺍﺭﻕ ﻣﺼﻄﻨﻌﺔ«‪ .57‬ﻓﻐﺎﻳﺔ ﺍﳌﻘﺎﺭﻧﺔ ﰲ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺇﻃﺎﺭ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻫﻮ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﻗﺎﻋﺪﺓ ﺍﻟﺘﺤﻮﻳﻞ ﻭﺍﻟﺘﺒﺪﻳﻞ‪ ،‬ﺗﺘﻜﻔـﻞ‬
‫ﺑﺎﻟﺘﻐﲑﺍﺕ ﺍﻟﱵ ﺗﻄﺮﺃ ﻋﻠﻰ ﺍﻟﻌﻨﺎﺻﺮ‪ ،‬ﻟﺬﺍ ﻭﺟﺐ ﺍﻟﻘﻮﻝ ﺑﻘﺎﻋﺪﺓ ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﻛﻲ ﻧﻜﺸـﻒ ﻋـﻦ‬
‫ﺍﻟﺜﺎﺑﺖ‪ ،‬ﺿﻤﻦ ﻓﻮﺍﺭﻕ ﻣﺼﻄﻨﻌﺔ‪.‬‬

‫‪ . 5‬ﻗﺎﻋﺪﺓ ﺍﳌﻮﺿﻮﻋﻴﺔ‪:‬‬

‫ﺗﺘﻤﺜﻞ ﻗﺎﻋﺪﺓ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﰲ ﺃ‪‬ﺎ ﻧﺘﻴﺠﺔ ﻟﻠﻘﻮﻝ ﺑﺎﻟﺒﻨﻴﺔ ﺍﻟﱵ ﺗﻌﲏ ﻧﻔﻲ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺬﺍﺗﻴﺔ‪،‬‬
‫ﺃﻭ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﱂ ﺗﻌﺘﻤﺪ ﺍﻟﺒﻨﻴﺔ ﺇﻻ ﻣﻦ ﺃﺟﻞ ﺭﻓﺾ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﻏﺎﻳﺔ ﻭﻣﻄﻠﺐ ﻛﺬﻟﻚ‪،‬‬
‫ﻷﻥ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻭﻣﻨﻬﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﱂ ﺗﻘﻢ ﺇﻻ ﻟﺘﺆﺳﺲ ﻋﻠﻮﻣﺎ ﺇﻧﺴﺎﻧﻴﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﻮﺿﻮﻋﻴﺔ‪،‬‬
‫ﻛﻤﺎ ﲤﺜﻞ ﻗﺎﻋﺪﺓ ﻣﻌﻴﺎﺭﻳﺔ ﻟﻌﻠﻤﻴﺔ ﺍﻟﻌﻠﻢ‪ .‬ﻳﻘﻮﻝ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪»:‬ﻃﻤﻮﺡ ﺍﻷﻧﺜﺮﺑﻮﻟﻮﺟﻴـﺔ ﻫـﻮ‬
‫ﺑﻠﻮﻍ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻓﺎﻷﻣﺮ ﻳﺘﻌﻠﻖ ﲟﻮﺿﻮﻋﻴﺔ ﺗﺘﻴﺢ ﳌﻦ ﳝﺎﺭﺳﻬﺎ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋـﻦ ﻣﻌﺘﻘﺪﺍﺗـﻪ‬
‫ﻭﺇﻳﺜﺎﺭﺍﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺁﺭﺍﺋﻪ ﺍﳌﺴﺒﻘﺔ‪ ،‬ﻷﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺿﻮﻋﻴﺔ ﲤﻴﺰ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴـﺎﻧﻴﺔ‪ ،‬ﻭﺇﻻ‬
‫ﳌﺎ ﺍﺳﺘﻄﺎﻋﺖ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﻤﻮﺡ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﻌﻠﻢ«‪ .58‬ﻓﺎﳌﻮﺿﻮﻋﻴﺔ ﺗﻌﲏ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻷﻓﻜـﺎﺭ‬
‫ﺍﳌﺴﺒﻘﺔ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﳋﺎﺻﺔ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﺸﺎﻋﺮ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻻ ﺗﺘﻮﻗﻒ ﻋﻨـﺪ‬
‫ﻫﺬﺍ ﺍﳊﺪ ﰲ ﺍﻟﻔﻬﻢ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻛﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﺑﻞ ﺗﺘﻌﺪﺍﻩ ﻟﺘﺘﺨﺬ ﻣﻔﻬﻮﻣﺎ ﻳﺘﻨﺎﰱ ﻭﺍﻟﺬﺍﺕ‪ ،‬ﲝﻴﺚ ﻧﺮﻯ‬
‫ﺃﻥ ﻣﻬﻤﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﺗﻜﻤﻦ ﰲ ﺑﻨﺎﺀ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﰲ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﻟﻴﻔﻲ‬
‫ﺳﺘﺮﻭﺱ‪»:‬ﻻ ﻳﺘﻤﺜﻞ ﻫﺪﻑ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺗﺸﻜﻴﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﰲ ﺗﺬﻭﻳﺒﻪ ﻭﺗﻔﻜﻴﻜﻪ‬
‫‪ ،dissoudre‬ﻭﺑﺬﻟﻚ ﻳﺘﻢ ﺇﺩﻣﺎﺝ ﺍﻟﺜﻘﺎﻓﺔ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﰲ ﳎﻤﻞ ﺍﻟﺸـﺮﻭﻁ ﺍﻟﻔﻴﺰﻳﺎﺋﻴـﺔ‬
‫ﻭﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ«‪ .59‬ﺫﻟﻚ ﺃﻥ ﻋﻨﺼﺮ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻋﻨﺼﺮ ﻣﺸﻮﺵ ﻟﻌﻤﻠﻴﺔ ﺍﻹﺩﺭﺍﻙ ﺍﻟﻌﻠﻤﻲ ﰲ ﺍﳌﻨﻈﻮﺭ‬
‫ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﻫﻨﺎ ﺗﻜﻤﻦ ﺇﺷﻜﺎﻟﻴﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﺍﳌﺘﻤﺜﻠـﺔ ﰲ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻣﻮﻗﻔﻪ ﺍﻟﺴﻠﱯ ﻣﻦ ﺍﻟﺬﺍﺕ ﻭﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﻊ ﺃﻥ ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﻫﻮ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫـﻮ ﻣـﺎ‬
‫ﻳﺸﻜﻞ ﻣﻔﺎﺭﻗﺔ ﻇﺎﻫﺮﺓ ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺳﻨﻨﺎﻗﺸﻪ ﰲ ﺗﻌﻘﻴﺒﻨﺎ ﺍﻟﻨﻘﺪﻱ ﻋﻠﻰ ﻣﻌﺎﱂ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‪.‬‬

‫ﺳﺎﺩﺳﺎ‪ .‬ﺗﻌﻘﻴﺐ ﻧﻘﺪﻱ‪:‬‬

‫ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺑﺪﺍﻳﺔ ﺍﻟﺘﺼﺪﻱ ﳌﺸﻜﻠﺔ ﻳﻄﺮﺣﻬﺎ ﺿﻤﻨﻴﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﺗﺘﻤﺜﻞ ﻫﺬﻩ‬
‫ﺍﳌﺸﻜﻠﺔ ﰲ ﻋﻼﻗﺔ ﺗﻠﻚ ﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ‬
‫ﻳﻠﺘﺰﻡ ‪‬ﺎ‪ ،‬ﻓﻬﻞ ﻫﻨﺎﻟﻚ ﻋﻼﻗﺔ ﺑﲔ ﺗﻠﻚ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻟﺜﻼﺛﺔ؟ ﻣﻦ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﺃﻥ ﺧﻄﻮﺍﺕ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﺒﻨﻴﻮﻱ ﺗﻘﻮﻡ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﺃﻱ ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺍﺳﺘﻌﺎﺩﺓ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ‪ ،‬ﰲ ﺍﻟﻮﻗـﺖ‬
‫ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻓﻴﻪ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﻣﻨﻬﺠﻴﺔ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻋﻘﻠﻴﺔ‪ ،‬ﺃﻓﻼ ﻳﺸﻜﻞ ﻫﺬﺍ ﺗﻨﺎﻗﻀﺎ؟‬

‫ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻟﺒﻨﻴﻮﻳﲔ ﻭﺧﺎﺻﺔ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﻗﺪ ﺃﺷﺎﺭﻭﺍ ﺇﱃ ﺍﻟﻄﺒﻴﻌـﺔ ﺍﻻﺯﺩﻭﺍﺟﻴـﺔ‬

‫ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﻋﱪﻭﺍ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﳍﻢ ﺃﻧﻪ ﻣﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﺃﻭ ﻣﻨﻬﺞ ﺍﻟﺘﺪﺭﺝ‬
‫ﻭﺍﻻﺭﺗﺪﺍﺩ‪ ،‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻄﺮﺡ ﺍﻟﻌﺎﻡ ﻟﻄﺒﻴﻌﺔ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻻ ﻳﺴﺎﻋﺪﻧﺎ ﰲ ﺣﻞ ﺍﳌﺴﺄﻟﺔ‪ .‬ﻣﻦ ﻫﻨﺎ‬
‫ﻭﺟﺐ ﺗﻘﺪﱘ ﺑﻌﺾ ﺍﻟﺘﻮﺿﻴﺤﺎﺕ‪ ،‬ﻣﻨﻬﺎ ﺃﻥ ﺍﻋﺘﻤﺎﺩ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻋﻠﻰ ﺍﻟﺘﺠﺮﻳﺐ‪ ،‬ﳛﺘﻢ ﻋﻠﻴﻨﺎ‬
‫ﺃﻥ ﻧﻔﻬﻢ ﺃﻭﻻ‪ ،‬ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﺠﺮﻳﺐ‪ ،‬ﻭﺍﻟﺬﻱ ﻗﻠﻨﺎ ﻋﻨﻪ ﺃﻧﻪ ﲡﺮﻳﺐ ﻋﻠﻰ ﳕﺎﺫﺝ‪ ،‬ﻭﺫﻟـﻚ ﺑﻌـﺪ‬
‫ﻋﻤﻠﻴﺔ ﺍﳌﻼﺣﻈﺔ ﻭﻭﺻﻒ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﲟﺎ ﺃﻧﻨﺎ ﰲ ﻣﻴـﺪﺍﻥ ﻋﻠﻤـﻲ ﳏـﺪﺩ‪ ،‬ﻫـﻮ ﻣﻴـﺪﺍﻥ‬
‫ﺍﻻﻧﺜﺮﺑﻮﻟﻮﺟﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺠﺮﻳﺐ ﻳﻌﺎﺩﻝ ﻣﺮﺣﻠﺔ ﺍﻟﺒﺤﺚ ﺍﳌﻴﺪﺍﱐ‪ ،‬ﺍﻟـﺬﻱ ﻳﻘﺘﻀـﻲ ﺍﳌﻼﺣﻈـﺔ‬
‫ﻭﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻫﻨﺎ ﲡﺮﺑﺔ ﻋﻠﻰ ﳕﺎﺫﺝ ﻳﻘﻴﻤﻬﺎ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﻋﻠﻰ ﲨﻠﺔ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﻻﺣﻈﻬـﺎ‬
‫ﻭﻭﺻﻔﻬﺎ‪ ،‬ﻓﺎﻟﺘﺠﺮﻳﺐ ﻭﺑﻨﺎﺀ ﺍﻟﻨﻤﺎﺫﺝ ﻫﻲ ﺇﺣﺪﻯ ﺍﳌﺮﺍﺣﻞ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺍﻟﺒﺤﺚ ﺍﳌﻴﺪﺍﻥ ‪.60‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ‪ ،‬ﻳﻘﻮﻡ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺍﳌﺒﺎﺩﺉ ﺍﻷﺳﺎﺳـﻴﺔ ﻟﻠﻤﻨـﻬﺞ‪،‬‬
‫ﺑﺘﺤﻠﻴﻞ ﻣﻮﺿﻮﻉ ﲝﺜﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﻣﺮﺣﻠﱵ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺤﻠﻴﻞ ﻣﺘﻜﺎﻣﻠﺔ‪ .‬ﻳﻜﺸﻒ ﻋﻦ ﻫﺬﺍ‬
‫ﺍﻟﺘﻜﺎﻣﻞ ﻛﺬﻟﻚ‪ ،‬ﻃﺒﻴﻌﺔ ﺍﻟﺒﻨﻴﺔ ﺫﺍ‪‬ﺎ‪ ،‬ﻓﻤﻦ ﺃﺟﻞ ﺇﺩﺭﺍﻙ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﳚﺐ ﺍﻟﺬﻫﺎﺏ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﳌﻌﻄﻰ‪ ،‬ﺃﻱ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﻟﻮﺍﻗﻊ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺒﺎﻃﲏ‪ ،‬ﲟﻌﲎ ﳚﺐ ﺍﳌﺮﻭﺭ ﻣﻦ ﻣﺮﺣﻠﺔ ﺍﳌﻼﺣﻈـﺔ‬
‫ﺍﻟﻮﺻﻔﻴﺔ ﻭﺍﻟﻈﺎﻫﺮﻳﺔ‪ ،‬ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﺮﻛﻴﺒﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺍﻟﱵ ‪‬ﺎ ﺃﻭ ﺑﻮﺍﺳﻄﺘﻬﺎ ﻧﻜﺸﻒ ﻋﻦ ﺍﻟﺒﻨﻴﺔ‪.‬‬
‫ﻣﻦ ﻫﻨﺎ ﻳﺮﻯ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﺃﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳉﻮﻫﺮﻳﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺃﻧﻪ "ﺗﺪﺭﺟﻲ ﻭﺍﺭﺗﺪﺍﺩﻱ"‪،‬‬
‫ﺃﻱ ﺃﻧﻪ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺘﺪﺭﺝ ﻓﻴﻪ ﻣﻦ ﺍﳌﻼﺣﻈﺔ ﺇﱃ ﺍﻟﺘﺠﺮﺑﺔ ﺇﱃ ﺍﻟﻨﻤـﻮﺫﺝ ﻟﻠﻮﺻـﻮﻝ ﺇﱃ‬
‫ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻳﺮﺗﺪ ﻭﺫﻟﻚ ﺑﺘﻔﻜﻴﻚ ﺗﻠﻚ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻭﲢﻠﻴﻠﻬﺎ ﺇﱃ ﻋﻨﺎﺻﺮﻫﺎ ﻭﻣﻜﻮﻧﺎ‪‬ﺎ ﻭﻋﻼﻗﺘﻬﺎ‪.61‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻳﺘﻤﻴﺰ ‪‬ﺎ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﲰﺤﺖ ﻷﺣﺪ ﺍﻟﺒﺎﺣﺜﲔ ﺁﻥ ﻳﺴـﻤﻲ‬
‫‪ ،62 "Dialectique‬ﻭﺫﻟﻚ ﻟﻜﻮﻧﻪ ﻳﻘﻮﻡ ﻋﻠﻰ‬ ‫ﺍﳌﻔﺘﻮﺡ"‪ouvert‬‬ ‫ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺑﺎﳌﻨﻬﺞ ﺍﳉﺪﱄ‬
‫ﺟﺪﻝ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻼﺣﻈﺔ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺟﺪﻝ ﺍﻟﺘـﺪﺭﺝ ﻭﺍﻻﺭﺗـﺪﺍﺩ‪ ،‬ﺃﻭ ﺟـﺪﻝ‬
‫ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺮﻛﻴﺐ‪ .‬ﲟﻌﲎ ﺁﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻳﻘﻮﻡ ﺑﺘﺤﻠﻴﻞ ﺍﻟﺸﻲﺀ ﰒ ﺗﺮﻛﻴﺒﻪ‪ ،‬ﻭﺫﻟﻚ ﻣـﻦ‬
‫ﺃﺟﻞ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻌﻘﻮﻟﻴﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺍﻟﺸﻲﺀ‪.‬‬

‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺘﻮﺿﻴﺤﺎﺕ ﺗﺒﲔ‪ ،‬ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﻗﺎﺋﻤﺔ ﺑﲔ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺠـﺮﻳﱯ ﻭﺍﳌﺴـﺘﻮﻯ‬
‫ﺍﻟﻌﻘﻠﻲ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺡ ﻧﻔﺴﻪ ﻫﻮ‪ :‬ﻣﺎ ﻫﻲ ﻃﺒﻴﻌﺔ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ؟‬
‫ﺇﻥ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﺗﺼﻒ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺑـ‪ :‬ﻣﻨﻬﺞ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﻭﺍﻻﺭﺗﺪﺍﺩ ﻭﺍﻟﺘﺪﺭﺝ‪،‬‬
‫ﺃﻭ ﺍﳉﺪﻝ ﺍﳌﻔﺘﻮﺡ‪ ،‬ﺗﻌﻜﺲ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻃﺒﻴﻌﺔ ﻋﻤﻠﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﺃﻱ ﺍﻧﻪ ﻛﻐـﲑﻩ ﻣـﻦ‬
‫ﺍﳌﻨﺎﻫﺞ ﻳﺘﻤﺘﻊ ﺑﺼﻔﺎﺕ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﺇﺟﺮﺍﺋﻴﺔ ﲝﺘﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﻫـﺬﺍ ﺍﳌﺴـﺘﻮﻯ ﻣـﻦ‬
‫ﺍﻟﺘﺤﻠﻴﻞ‪ ،‬ﳜﻔﻲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﻫﻮ ﻛﻮﻧﻪ ﻳﻘﻮﻡ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻘﻄﻴﻌﺔ ﺑﲔ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺍﻟﻮﺍﻗﻌﻲ ﻭﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻜﺸﻒ ﻋﻨﻪ ﻣﺒﺎﺩﺋﻪ ﻭﻧﻈﺮﻳﺎﺗﻪ‪ ،‬ﻓﻤﺎ ﻭﺻﻔﻨﺎﻩ ﺑﺎﻟﻄﺒﻴﻌﺔ ﺍﻟﺘﻜﺎﻣﻠﻴـﺔ‪،‬‬
‫ﺃﻭ ﻣﺎ ﲰﻲ ﺑﺎﳉﺪﻟﻴﺔ ﺍﳌﻔﺘﻮﺣﺔ‪ ،‬ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﺃﻣﺎ ﺍﳉﺎﻧﺐ ﺍﻟﻨﻈﺮﻱ‪ ،‬ﻓـﻴﻌﻜﺲ‬
‫ﺗﻠﻚ ﺍﻟﺘﻘﺎﺑﻼﺕ ﺍﳌﻤﻴﺰﺓ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻭﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻰ ﻣﻨﻄﻖ ﺛﻨﺎﺋﻲ‪ .‬ﻫﺬﺍ ﺍﳌﻨﻄﻖ ﻻ ﻳﺪﺭﻙ‬
‫ﺍﻟﻌﻼﻗﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻮﻗﻒ ﻋﻨﺪ ﺍﻟﺘﻘﺎﺑﻞ‪ ،‬ﻟﺬﻟﻚ ﻓﺈﻧﻨﺎ ﻻ ﻧﺘﻔﻖ ﻭﺍﻟﺮﺃﻱ ﺍﻟﻘﺎﺋـﻞ ﺑﺎﳉـﺪﻝ‬
‫ﺍﳌﻔﺘﻮﺡ ‪ ،‬ﻻﻥ ﺍﳉﺪﻝ ﻳﻘﻮﻡ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺘﻘﺎﺑﻼﺕ ﺍﻟﺸﻜﻠﻴﺔ‪،‬‬
‫ﻭﺧﺎﺻﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻠﻴﻔﻲ ﺳﺘﺮﻭﺱ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳋﻄﻮﺍﺕ ﻭﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﺣﻠﻠﻨﺎﻫﺎ ﺳﺎﺑﻘﺎ‪ ،‬ﲡﻌﻞ ﻣـﻦ‬
‫ﺍﻟﺒﻨﻴﻮﻳﺔ ﻣﻨﻬﺠﺎ ﺃﺳﺎﺳﻴﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﺎﻥ ﻫﻨﺎﻟﻚ ﻣﻦ ﻳﺮﻓﺾ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﺍﻟﺒﻨﻴﻮﻳﺔ ﻣﻨﻬﺠﺎ‪ ،‬ﻓﻔﻲ ﻛﺘﺎﺑﻪ ﺍﳌﺨﺼﺺ ﳌﻨﺎﻗﺸﺔ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ‪ ،‬ﻳﺮﻓﺾ " ﺭﳝـﻮﻥ‬
‫ﺑﻮﺩﻥ " ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻣﻨﻬﺠﺎ‪ ،‬ﻷﻧﻪ ﻳﻔﺮﻕ ﺑﲔ ﻣﻔﻬﻮﻣﲔ ﻟﻠﻤﻨﻬﺞ‪ ،‬ﺍﳌﻨﻬﺞ ﰲ ﺷﻜﻠﻪ ﺍﻟﻌﺎﻡ‬
‫ﻭﺍﻟﺬﻱ ﻳﻌﲏ ﺗﺼﻮﺭ ﺍﳌﻮﺿﻮﻉ ﻛﻤﻌﻄﻰ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻛﻼ ﺃﻭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻨﺎﺻﺮ‪ .‬ﻭ‪‬ﺬﺍ ﺍﳌﻌـﲎ‬
‫ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﰲ ﻧﻈﺮﻩ ﻋﻦ ﻣﻨﻬﺞ ﺑﻨﻴﻮﻱ‪ .‬ﺃﻣﺎ ﺍﳌﻨﻬﺞ ﰲ ﻣﻔﻬﻮﻣﻪ ﺍﳋﺎﺹ ﻭﺍﻟﺬﻱ ﻳﻌﲏ ﲨﻠـﺔ‬
‫ﻣﻦ ﺍﳋﻄﻂ ﺍﻟﱵ ﺗﺴﻤﺢ ﺑﺪﺭﺍﺳﺔ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﻈﺮﻳﺔ ﻗﺎﺑﻠﺔ ﻟﻠﺘﺤﻘﻴﻖ‪ ،‬ﻓﺎﻧﻪ ‪‬ـﺬﺍ‬
‫ﺍﳌﻌﲎ ﻻ ﻭﺟﻮﺩ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ‪ .63‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﻥ ﺑﻮﺩﻭﻥ ﻳﻔﺮﻕ ﺑﲔ ﺍﳌﻨﻬﺞ ﻛﺘﻮﺟﻪ ﻋـﺎﻡ‪،‬‬
‫ﺃﻱ ﻛﻤﻘﺎﺭﺑﺔ ﻧﻈﺮﻳﺔ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﻛﻄﺮﻳﻘﺔ ﺧﺎﺻﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺧﻄﻂ ﻣﻌﻴﻨﺔ ﺗﺆﺩﻱ ﺇﱃ ﻧﻈﺮﻳﺔ ﺗﻘﺒﻞ‬
‫ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻭﺍﻟﺘﺤﻘﻴﻖ ﻫﻨﺎ ﲟﻌﻨﺎﻩ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﺃﻱ ﺍﻟﺘﺄﻛﺪ ﻣﻦ ﺍﻟﻘﻀﻴﺔ ﺃﻭ ﺍﻟﻘﺎﻧﻮﻥ ﲡﺮﻳﺒﻴـﺎ‪ ،‬ـﺬﺍ‬
‫ﺍﳌﻌﲎ ﻻ ﻳﺮﻯ ﺃﻥ ﻫﻨﺎﻟﻚ ﻣﻨﻬﺞ ﺑﻨﻴﻮﻱ‪ .‬ﳌﺎﺫﺍ ؟ ﻷﻧﻪ »ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻨﻬﺞ ﺑﻨﻴﻮﻱ ﺑﺎﳌﻌﲎ ﺍﻟـﺬﻱ‬
‫ﻧﻌﻄﻴﻪ ﻟﻠﻤﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ«‪ .64‬ﻭﺃﻥ ﺍﳌﻨﻬﺞ ﺑﺎﳌﻌﲎ ﺍﻟﻌﻠﻤﻲ ﰲ ﻧﻈﺮﻩ ﳚﺐ ﺃﻥ ﻳﻜـﻮﻥ ﻣﻨـﻬﺠﺎ‬
‫ﲡﺮﻳﺒﻴﺎ ﻷﻧﻪ ﳛﻘﻖ ﺍﻟﺸـﺮﻭﻁ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺃﻭ ﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ ،‬ﳛﻘﻖ ﺷﺮﻭﻁ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﻌﺮﰲ‪ ،‬ﻟﻠﻌﻠﻮﻡ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺍﻟﻄﺒﻴﻌﻴﺔ‪ .‬ﻭﲟﺎ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻟﻴﺲ ﻣﻨﻬﺠﺎ ﲡﺮﻳﺒﻴﺎ‪ ،‬ﻓﻬﻮ ﺇﺫﻥ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ‪ ،‬ﻣﻨﻬﺎ‬
‫ﻧﻈﺮﻳﺎﺕ ﻫﺎﻣﺔ ﻭﻧﻈﺮﻳﺎﺕ ﺃﻗﻞ ﺃﳘﻴﺔ‪ ،‬ﻭﻧﻈﺮﻳﺎﺕ ﺑﺎﻃـﻠﺔ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﰲ ﻧﻈﺮﻩ‪،‬‬
‫ﻟﻴﺲ ﺃﻛﺜﺮ ﻣﻦ ﻧﻈﺮﻳﺎﺕ ﺛﻼﺙ‪ :‬ﻧﻈﺮﻳﺔ ﰲ ﺍﻟﻠﻐـﺔ‪ ،‬ﻧﻈﺮﻳﺔ ﰲ ﺍﻟﻔﻮﻧﻮﻟﻮﺟﻴﺔ‪ ،‬ﻧﻈﺮﻳﺔ ﰲ ﺍﻟﻘﺮﺍﺑﺔ‪.‬‬

‫ﺻﺤﻴﺢ‪ ،‬ﺃﻥ ﻫﻨﺎﻟﻚ ﻓﺮﻗﺎ ﺑﲔ ﺍﳌﻨﻬﺞ ﰲ ﺷﻜﻠﻪ ﺍﻟﻌﺎﻡ ﺃﻱ ﺑﻮﺻﻔﻪ ﲨﻠﺔ ﻣﻦ ﺍﳌﺒـﺎﺩﺉ‪،‬‬
‫ﻭﺍﳌﻨﻬﺞ ﰲ ﺷﻜﻠﻪ ﺍﳋﺎﺹ ﺃﻱ ﺑﻮﺻﻔﻪ ﲨﻠﺔ ﻣﻦ ﺍﳋﻄﻮﺍﺕ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﳋﻄـﺄ ﻋـﺪﻡ ﺇﺩﺭﺍﻙ‬
‫ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﺃﻭ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳌﻨﻬﺞ ﺃﺩﺍﺓ ﺧﺎﺻﺔ ﻭﺇﻃﺎﺭ ﻋﺎﻣﺎ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﻣﺎ ﺫﻫﺐ‬
‫ﺇﻟﻴﻪ "ﺑﻮﺩﻭﻥ" ﻳﺼﺪﺭ ﻋﻦ ﻓﻬﻢ ﻣﻌﲔ ﻟﻄﺒﻴﻌﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ ﰲ ﻋﻠﻢ ﺍﳌﻨـﺎﻫﺞ‪ ،‬ﻭﻻ‬
‫ﻳﻨﻄﺒﻖ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻣﺎﺩﺍﻡ ﻫﺬﺍ ﺍﳌﻨﻬﺞ‪ ،‬ﻭﻛﻤﺎ ﺃﻭﺿﺤﻨﺎ ﺫﻟـﻚ‪ ،‬ﳝﺘﻠـﻚ‬
‫ﺃﺩﻭﺍﺗﻪ ﺍﻹﺟﺮﺍﺋﻴﺔ‪ ،‬ﻭﻣﺒﺎﺩﺋﻪ ﺍﻟﻨﻈﺮﻳﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ "ﺑﻮﺩﻭﻥ " ﻳﻘﺪﻡ ﺣﺠﺔ ﺍﻟﺘﺠﺮﺑﺔ ﺑﻮﺻﻔﻬﺎ ﻣﻌﻴﺎﺭﺍ‬
‫ﻟﻠﻌﻠﻤﻴﺔ‪ ،‬ﻓﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻳﺴﺘﻌﻤﻞ ﺍﻟﺘﺠﺮﺑﺔ ﲟﻌﻨﺎﻫﺎ ﺍﻟﻌﺎﻡ ﻭﺿﻤﻦ ﺣﺪﻭﺩ ﻭﺇﻣﻜﺎﻧﻴﺎﺕ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻭﻓﻘﺎ ﳌﺘﻄﻠﺒﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻟﺘﺠﺮﻳﱯ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﺍﻥ ﺍﺣـﺪ‬
‫ﻣﺸﻜﻼﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻜﻤﻦ ﰲ ﻏﻠﺒﺔ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺘﻤﺎﺛﻠﻴﺔ ﻣﺎ ﺑـﲔ ﺍﻟﻌﻠـﻮﻡ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﰲ ﺣﲔ ﻭﺟﺐ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺧﺼﻮﺻﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﻠـﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﳌﻮﺿﻮﻉ ﻭﺍﳌﻨﻬﺞ ﻭﺍﻟﻠﻐﺔ‪.‬‬

‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺎﻥ ﻣﺎ ﻳﻨﺘﻘﺪﻩ ﺭﳝﻮﻥ ﺑﻮﺩﻭﻥ‪ ،‬ﻳﻌﻜﺲ ﰲ ﻧﻈﺮﻧﺎ ﻓﻬﻤﺎ ﻣﻌﻴﻨﺎ ﰲ ﺇﻃﺎﺭ ﻓﻠﺴﻔﺔ‬
‫ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺍﻧﻪ ﺍﻟﻔﻬﻢ ﺍﻟﻮﺿﻌﻲ ﻟﻌﻼﻗﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺑﺎﻟﻮﺍﻗﻊ ﻭﺍﳌﻨﻬﺞ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﻔﻬﻢ ﺍﻟﻘﺎﺋﻢ ﻋﻠـﻰ‬
‫ﻓﺼﻞ ﺍﳌﻨﻬﺞ ﻋﻦ ﺍﻟﻨﻈﺮﻳﺔ‪ .‬ﻭﻧﻌﺘﻘﺪ ﺃﻥ ﻋﻠﻤﻴﺔ ﺍﳌﻨﻬﺞ ﻻ ﺗﻜﻤﻦ ﰲ ﻓﺼﻠﻪ ﻋﻦ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻟﻠﻌﻼﻗﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻭﻟﺬﺍ ﻓﺈﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻣﻨﻬﺞ ﻋﻠﻤﻲ ﻣﺜﻠﻪ ﻣﺜﻞ ﺑﻘﻴﺔ ﺍﳌﻨﺎﻫﺞ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﺍﻟﱵ ﺗﻐﺘﲏ ﲜﺪﻝ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻛﻤﺎ ﺃﻥ "ﺭﳝﻮﻥ ﺑﻮﺩﻭﻥ" ﰲ ﺗﻌﻤﻴﻤﻪ‪ ،‬ﱂ ﻳﺴﺘﺜﻦ ﺍﻟﻔﺮﻭﻕ ﺍﻟﻘﺎﺋﻤﺔ ﺳﻮﺍﺀ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬
‫ﺗﻄﺒﻴﻖ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻛﻤﺎ ﻳﻈﻬﺮ ﰲ ﺍﻻﻧﺜﺮﺑﻮﻟﻮﺟﻴﺎ ﻭﺍﻟﻨﻘﺪ ﺍﻷﺩﰊ ﺃﻭﰲ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻋﻠﻢ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻣﻦ ﺍﳌﻬﻢ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﻣﺎ ﺑﲔ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻛﻤﺎ ﻣﺜﻠﺘﻪ‬
‫ﻛﺘﺎﺑﺎﺕ ﻛﻠﻮﺩ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﺍﻟﺬﻱ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻄﺮﺡ ﺍﻟﺸﻜﻠﻲ‪ ،‬ﻭﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻛﻤﺎ ﻃﺒﻘﻪ‬
‫"ﺟﺎﻥ ﺑﻴﺎﺟﻲ" ﰲ ﻣﻴﺪﺍﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺣﻴﺚ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﻄﺮﺡ ﺍﻟﺘﻜﻮﻳﲏ‪ ،‬ﻟﺬﺍ ﻧـﺮﻯ ﻣـﻦ‬
‫ﺍﻟﻀﺮﻭﺭﻱ‪ ،‬ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﻫﺬﻩ ﺍﻟﻔﻮﺍﺭﻕ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺎﺳﻢ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﳌﻨﻬﺠﲔ‪ ،‬ﻫﻮ‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﻓﺎﻥ ﺍﳋﻼﻑ ﺍﻷﺳﺎﺳﻲ ﻭﺍﳉﻮﻫﺮﻱ ﻫﻮ ﻣﻔﻬﻮﻡ ﺍﻟﺘﻜﻮﻳﻦ‪ .‬ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺍﻟـﺬﻱ‬
‫ﻳﺴﺘﻠﺰﻡ»ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺗﻄﻮﺭﻫﺎ ﰲ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺃﻱ ﺑﻮﺻﻔﻬﻤﺎ ﻋﻤﻠﻴﺔ ﺗﻄﻮﺭ ﻭﳕـﻮ‬
‫ﻣﺘﺼﻠﺔ‪ ،‬ﻳﺴﺘﻌﺼﻲ ﻓﻴﻬﺎ ﺑﻠﻮﻍ ﺑﺪﺍﻳﺎ‪‬ﺎ ﺍﻷﺧﲑﺓ«‪.65‬‬

‫ﺃﻱ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺍﻟﺘﻜﻮﻳﲏ‪ ،‬ﻳﺮﺍﻋﻲ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻄـﻮﺭ ﻭﺍﻻﺗﺼـﺎﻝ ﰲ ﺩﺭﺍﺳـﺘﻪ‬

‫ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﺑﻌﻜﺲ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺍﻟﺸﻜﻠﻲ‪ ،‬ﺍﻟﺬﻱ ﻳﻬﺘﻢ ﺑﺎﻟﺜﺒﺎﺕ ﻭﺍﻟﺴﻜﻮﻥ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﺒﻨﻴﻮﻱ ﺍﻟﺸﻜﻠﻲ ‪ ،‬ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺘﺰﺍﻣﻦ ﻭﺍﻟﺜﺒﺎﺕ‪ ،‬ﻓﺈﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺍﻟﺘﻜﻮﻳﲏ ﻳﺮﻯ ﺃﻧـﻪ »ﻻ‬
‫ﳝﻜﻦ ﺍﻟﻜﺸﻒ ﻋﻦ ﻭﺍﻗﻊ ﺣﻲ‪ ،‬ﻋﱪ ﺩﺭﺍﺳﺔ ﻣﺮﺍﺣﻠﻪ ﺍﻷﻭﻟﻴﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﻻ ﺑﺪﺭﺍﺳـﺔ ﻣﺮﺍﺣﻠـﻪ‬
‫ﺍﻷﺧﲑﺓ‪ ،‬ﺑﻞ ﺑﺪﺭﺍﺳﺘﻪ ﲢﻮﻻﺗﻪ ﻧﻔﺴﻬﺎ« ‪ .66‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﺍﻧﺘﻘﺪ "ﺑﻴـﺎﺟﻲ " ﻣﻔﻬـﻮﻡ‬
‫ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﻋﻦ ﺍﻟﺒﻨﻴﺔ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻔﻬﻮﻣﺎ ﺍﺳﺘﺎﺗﻴﻜﻴﺎ‪ ،‬ﰲ ﺣﲔ ﺃﻥ ﺍﳌﻮﻗﻒ ﺍﻟﻌﻠﻤﻲ ﻳﺘﻄﻠـﺐ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺒﻨﻴﺔ ﰲ ﺛﺒﺎ‪‬ﺎ ﻭﺣﺮﻛﺘﻬﺎ‪ ،‬ﰲ ﻧﺸﻮﺋﻬﺎ ﻭﺗﻜﻮ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺒﻨﻴﺔ ﰲ ﻧﻈـﺮﻩ» ﻧﺴﻖ‬
‫ﻣﻦ ﺍﻟﺘﺤﻮﻻﺕ«‪.67‬‬

‫ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺇﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻳﺜﲑ ﻋﺪﻳﺪ ﺍﳌﻘﺎﺭﻧﺎﺕ ﻣﻊ ﺍﳌﻨـﺎﻫﺞ ﺍﻷﺧـﺮﻯ‪،‬‬

‫ﻭﲞﺎﺻﺔ ﺍﳌﻨﻬﺞ ﺍﻟﻨﺴﻘﻲ ﻭﺍﳌﺎﺭﻛﺴﻲ ﻭﺍﻟﻮﺿﻌﻲ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺎ ﻫﻮ ﻣﻬﻢ ﰲ ﻧﻈﺮﻧﺎ‪،‬ﻫﻮ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻳﺘﻤﺘﻊ ﺑﺎﳋﺼﺎﺋﺺ ﺍﻟﻌﺎﻣﺔ ﻟﻠﻤﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﺍﻧﻪ ﻳﻌﺪ ﻣﻌﻠﻤﺎ ﻣﻦ ﻣﻌـﺎﱂ‬
‫ﺗﻄﻮﺭ ﺍﳌﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﳌﺎ ﻳﺘﻤﻴﺰ ﺑﻪ ﻣﻦ ﺧﺼﺎﺋﺺ ﻭﳑﻴﺰﺍﺕ ﻭﺃﺑﻌﺎﺩ‬
‫ﻧﻈﺮﻳﺔ ﻭﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ‪ .‬ﻭﺇﻧﻪ ﺑﺎﺳﺘﻨﺎﺩﻩ ﻋﻠﻰ ﺍﻷﻟﺴﻨﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺍﻟﺘﺮﺍﺙ ﺍﻟﻔﻠﺴﻔﻲ‪ ،‬ﻗـﺪ‬
‫ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﻛﻞ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﻌﺮﻓﻴﺔ ﻭﺍﻟﻨﻈﺮﻳﺔ ﻟﻠﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ .‬ﻭﻟﻘﺪ ﺍﲣﺬ ﻣﻦ ﺻﻔﺔ ﺍﻟﺒﻨﻴـﺔ‪،‬‬
‫ﻣﻴﺰﺗﻪ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺃﻛﺴﺒﺘﻪ ﲨﻠﺔ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﻛﺎﻟﻜﻠﻴﺔ ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻣـﺎ‬
‫ﻋﱪ ﻋﻨﻪ ﺍﳌﺒﺪﺃ ﺍﳌﻨﻬﺠﻲ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﺰﺍﻣﲏ‪ ،‬ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﺗﻮﺟﻬﺎ ﻣﻨﻬﺠﻴﺎ ﻭﻣﻌﺮﻓﻴـﺎ‬
‫ﻳﻘﻮﻡ ﺑﺘﺤﻠﻴﻞ ﺑﻨﻴﺔ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺧﻄﻮﺍﺕ ﻋﻤﻠﻴﺔ ﻭﻣﺒﺎﺩﺉ ﺍﳌﻨﻬﺠﻴﺔ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻌﻼﻗﺔ ﻋﻤﻠﻴﺔ ﺑﲔ ﺍﳋﻄﻮﺍﺕ ﻭﺍﳌﺒﺎﺩﺉ‪ ،‬ﻓﻬﻲ ﻋﻼﻗﺔ ﻣﺘﻨﺎﻗﻀـﺔ ﻋﻠـﻰ‬
‫ﺍﳌﺴﺘﻮﻯ ﺍﻟﻨﻈﺮﻱ‪ ،‬ﻷ‪‬ﺎ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﳌﻨﻄﻖ ﺍﻻﺯﺩﻭﺍﺟﻲ ﺍﻟﺬﻱ ﻻ ﻳﺴـﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ ﺍﻟﻌﻤﻠﻴـﺔ‬
‫ﺍﳌﻌﺮﻓﻴﺔ‪ ،‬ﺑﻞ ﻳﺘﻮﻗﻒ ﻋﻨﺪ ﺍﻟﺜﻨﺎﺋﻴﺎﺕ ﻭﺍﻟﺘﻘﺎﺑﻼﺕ ﻭﺍﻻﺯﺩﻭﺍﺟﻴﺎﺕ‪.‬‬

‫ﻭﺍﻟﺬﻱ ﻻﺷﻚ ﻓﻴﻪ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻧﺘﺎﺝ ﺗﺎﺭﳜﻲ ﻣﻌﻘﺪ ﻟﻠﺜﻘﺎﻓﺔ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﻳﺘﺠﻠﻰ ﺫﻟﻚ‬
‫ﰲ ﻣﺼﺎﺩﺭﻩ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻌﻮﺩ ﺇﱃ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ ،‬ﻣﻊ ﻇﻬﻮﺭ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ‬
‫ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺎﺭﻛﺴﻴﺔ ﻭﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﻭﺍﻟﻔﻴﺰﻳـﺎﺀ‬
‫ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻟﻘﺪ ﺍﲣﺬ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻮﺿﻮﻋﺎ ﻟﻪ‪ ،‬ﻭﻋﻤﻞ ﻋﻠﻰ ﺻـﻴﺎﻏﺔ ﳕـﻮﺫﺝ‬
‫ﻟﻌﻠﻤﻴﺔ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﺮﻛﺰ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﺍﻟﺒﻨﻴﻮﻳﺔ‪ ،‬ﻭﳎﻤﻞ ﺗﻄـﻮﺭﺍﺕ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬
‫ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﻴﺔ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﶈﺎﻭﻟﺔ ﻣﺸﺮﻭﻋﺔ ﻭﺇﳚﺎﺑﻴﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻃﺮﺣﻬﺎ ﻟﻨﻤﻮﺫﺝ ﺟﺪﻳـﺪ‪،‬‬
‫ﻭﳌﺴﺎﺋﻞ ﺟﺪﻳﺪﺓ ﰲ ﺣﻘﻞ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﺈ‪‬ﺎ ﺑﻘﻴﺖ ﺃﺳﲑﺓ ﳕﻮﺫﺝ ﺃﺣﺎﺩﻱ ﻫﻮ" ﺍﻷﻟﺴـﻨﻴﺔ‬
‫ﺍﻟﺒﻨﻴﻮﻳﺔ "‪ .‬ﻭﺭﻏﻢ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺇﻻ ﺍﻧﻪ ﻳﺒﻘﻰ ﳕﻮﺫﺟﺎ ﺗﺎﺭﳜﻴﺎ ﻭﻧﺴﺒﻴﺎ‪،‬‬
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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺃﺛﺒﺘﺖ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻌﻠﻢ ﺍﻷﻟﺴﻨﻴﺔ ﺫﺍﺗﻪ‪ ،‬ﺃﻥ ﺍﻷﻟﺴﻨﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ ﳎﺮﺩ ﻓﺮﻉ ﻭﻣﺮﺣﻠﺔ ﻣـﻦ‬
‫ﻋﻠﻢ ﺍﻷﻟﺴﻨﻴﺔ ﺍﻟﻮﺍﺳﻊ ﻭﺍﳌﺘﺸﻌﺐ‪ .‬ﻭﻟﻌﻞ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻋﻤﻘﺘﻪ ﺍﻟﺒﻨﻴﻮﻳﺔ‪ ،‬ﻳﻜﻤﻦ ﰲ‬
‫ﻃﺮﺣﻪ ﻹﺷﻜﺎﻟﻴﺔ ﺍﻟﺘﻮﺍﺻﻞ ﻭﺍﻟﺮﻣﺰ ﻭﺍﻟﻠﻐﺔ ﺩﺍﺧﻞ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺩﻯ ﺇﱃ ﺗـﺒﲏ‬
‫ﺃﺷﻜﺎﻻ ﳐﺘﻠﻔﺔ ﻟﻠﺘﺒـﺎﺩﻝ‪ ،‬ﻛﺘﺒـﺎﺩﻝ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﺮﺳﺎﺋﻞ‪ .‬ﻫﺬﻩ ﺍﻷﺷﻜﺎﻝ ﻣﺎ ﺗـﺰﺍﻝ‬
‫ﻣﻮﺿﻮﻉ ﻧﻘـﺎﺵ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻷﻧﺜﺮﺑﻮﻟﻮﺟﻴﺔ ﻭﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ ﻭﻋﻠﻢ ﺍﻟﻠﻐﺔ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻣﻨﻬﺞ ﻋﻠﻤﻲ‪ ،‬ﻣﺜﻠﻪ ﻣﺜﻞ ﺑﻘﻴﺔ ﺍﳌﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﺳﻮﺍﺀ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﳌﻌﺮﰲ ﺃﻭ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺩﺭﺍﺳﺔ ﺍﻟﻈﻮﺍﻫﺮ ﺃﻭ ﻋﻠـﻰ ﻣﺴـﺘﻮﻯ‬
‫ﺍﻷﺳﺌﻠﺔ ﺍﳌﻄﺮﻭﺣﺔ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﱵ ﻳﻬﺪﻑ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻧﻪ ﻗﺪ ﻗـﺎﻡ ﺑـﺪﻭﺭﻩ‬
‫ﺍﻟﻌﻠﻤﻲ ﰲ ﻣﺮﺣﻠﺔ ﺗﺎﺭﳜﻴﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﻓﺎﻏﲏ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻌﻠـﻮﻡ ﺍﻹﻧﺴـﺎﻧﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‪،‬‬
‫ﻭﺃﺿﺎﻑ ﳍﺎ ﺭﺻﻴﺪﺍ ﻋﻠﻤﻴﺎ‪ .‬ﻭﺍﻧﻪ‪ ،‬ﻭﻛﺠﻤﻴﻊ ﺍﳌﻨﺎﻫﺞ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﳜﻀﻊ ﳉﺪﻟﻴﺔ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﺎﺭﻳﺦ‪،‬‬
‫ﻭﺍﻟﱵ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﺭﺝ ﻗﻴﻤﱵ ﺍﻹﳚﺎﺏ ﻭﺍﻟﺴﺎﻟﺐ‪.‬‬

‫ﻓﻤﻦ ﺇﳚﺎﺑﻴﺘﻪ‪ ،‬ﺍﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﲢﻠﻴﻞ ﺍﻟﻈﻮﺍﻫﺮ ﰲ ﻣﺴﺘﻮﺍﻫﺎ ﺍﻟﺘﺰﺍﻣﲏ‪ ،‬ﻭﺧﺎﺻـﺔ ﺗﻠـﻚ‬
‫ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﲣﻀﻊ ﻟﻠﺜﺒﺎﺕ ﺍﻟﻨﺴﱯ‪ .‬ﻭﺍﻋﺘﺒﺎﺭﻩ ﻟﻠﻌﻠﻮﻡ ﺍﻹﻧﺴـﺎﻧﻴﺔ ﻋﻠﻮﻣﺎ ﻟﻐﻮﻳﺔ‪ ،‬ﻟﺬﺍ ﻭﺟـﺐ‬
‫ﲢﻠﻴﻠﻬﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻨﺺ‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﺳﻠﺒﻴﺎﺗﻪ‪ ،‬ﺍﻧﻪ ﻳﻨﻔﻲ ﺃﻭﻻ ﻳﺪﺭﻙ ﺑﺸﻜﻞ ﺩﻗﻴﻖ‪ ،‬ﻣﺮﺣﻠﺔ‬
‫ﻣﻦ ﺃﻫﻢ ﻣﺮﺍﺣﻞ ﺍﻟﻌﻤﻞ ﺍﳌﻨﻬﺠﻲ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘـﺎﺭﳜﻴﺔ‪ ،‬ﺧﺎﺻﺔ ﻭﺃﻥ‬
‫ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻫﻲ ﺑﺎﻷﺳﺎﺱ ﻋﻠﻮﻡ ﺗﺎﺭﳜﻴﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻟﻚ ﳏﺎﻭﻻﺕ ﻟﻠﺘﻮﻓﻴﻖ ﺑـﲔ‬
‫ﺍﻟﺒﻨﻴﺔ ﻭﺍﳊﺪﺙ ﻭﺑﲔ ﺍﻟﺘﺰﺍﻣﻦ ﻭﺍﻟﺘﻌﺎﻗﺐ‪ ،‬ﻓﻠﻘﺪ ﺃﻇﻬﺮﺕ‪ ،‬ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻄﺒﻴـﻖ ﺻـﻌﻮﺑﺎﺕ‬
‫ﺣﻘﻴﻘﻴﺔ‪ ،‬ﻭﺃﺻﺒﻐﺖ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺃﺑﻌﺎﺩﺍ ﻓﻠﺴﻔﻴﺔ ﻭﺃﺧﺮﻯ ﺇﻳﺪﻳﻮﻟﻮﺟﻴﺔ‪.‬‬

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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﻣﻦ ﻫﻨﺎ‪ ،‬ﲢﻮﻝ ﺍﳌﻨﻬﺞ ﺇﱃ ﲨﻠﺔ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﰲ ﺍﻻﻧﺜﺮﺑﻮﻟﻮﺟﻴـﺎ ﻭﺍﻷﺩﺏ ﻭﻋﻠـﻢ‬

‫ﺍﻟﻨﻔﺲ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﺳﻌﻰ ﺇﱃ ﺗﺸﻜﻴﻞ ﻣﻮﻗﻒ ﻧﻘﺪﻱ‪ ،‬ﺷﺒﻴﻪ ﺑﻨﻘﺪ "ﻧﻴﺘﺸﻪ " ﻟﻠﻤﻴﺘﺎﻓﻴﺰﻳﻘﻴـﺎ‪ ،‬ﺃﻭ‬
‫ﻧﻘﺪ "ﻓﺮﻭﻳﺪ" ﻟﻠﺸﻌﻮﺭ ﺃﻭ ﻧﻘﺪ ﺍﳌﺎﺭﻛﺴﻴﺔ ﻟﻠﺘﺎﺭﻳﺦ ﻭﺍ‪‬ﺘﻤﻊ‪ .‬ﺇﻻ ﺃﻥ ﻧﻘﺪ ﺍﻟﺒﻨﻴﻮﻳﺔ‪ ،‬ﻛﺎﻥ ﻳﻬﺪﻑ‬
‫ﺇﱃ ﻧﻘﺪ ﺍﻟﺬﺍﺕ ﺍﻟﻌﺎﺭﻓﺔ ‪ -‬ﺍﻹﻧﺴﺎﻥ ‪ -‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻳﺸﻜﻞ ﻋﻘﺒﺔ ﺍﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ ﰲ ﻃﺮﻳﻖ ﲢﻘﻴﻖ‬
‫ﻋﻠﻤﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﻭﻛﻨﺘﻴﺠﺔ "ﳉﺬﺭﻳﺔ" ﻫﺬﺍ ﺍﻟﻨﻘﺪ‪ ،‬ﺃﺻﺒﺤﺖ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﺧﺎﺻﺔ‪ ،‬ﺣﺮﻛـﺔ‬
‫ﻣﻌﺮﻓﻴﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﴰﻠﺖ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻴﺎﺩﻳﻦ ﻭﻧﺎﻗﺸﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ‪ .‬ﻭﻟﻘـﺪ ﻛﺎﻧـﺖ‬
‫ﺍﻟﻔﺮﺿﻴﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻫﻲ ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﺤـﺪﺩ ﺑﻮﻇﻴﻔﺘـﻪ‬
‫ﺍﻟﺮﻣﺰﻳﺔ‪ ،‬ﻭﻣﻦ ﰒ ﳚﺐ ﺃﻥ ﳛﻠﻞ ﻟﻐﻮﻳﺎ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻄﺮﺡ‪ ،‬ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻻﺧﺘـﺰﺍﻝ ﻟﻈـﻮﺍﻫﺮ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﻊ ﺍﻷﳘﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﺴﺎﻥ ﰲ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ‪.‬‬

‫ﻭﰲ ﺍﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺮﺿﻴﺔ ﺧﻠﺼﺖ‪ ،‬ﺍﻟﺒﻨﻴﻮﻳﺔ ﻭﻣﻨﻬﺎ ﺍﳌﻨـﻬﺞ ﺍﻟﺒﻨﻴـﻮﻱ‪ ،‬ﺇﱃ‬
‫ﻧﺘﻴﺠﺔ ﺫﺍﺕ ﻃﺒﻴﻌﺔ ﻣﻴﺘﺎﻓﻴﺰﻗﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﻮﻝ ﺑﺎﻥ ﺍﻟﻠﻐﺔ‪ ،‬ﻋﻘﻞ ﻟﻪ ﻣﻨﻄﻘﻪ ﺍﻟﺬﻱ ﳚﻬﻠﻪ ﺍﻹﻧﺴـﺎﻥ‪.‬‬
‫ﻛﻤﺎ ﺃﻥ ﰲ ﺗﺄﻛﻴﺪﻫﺎ ﻋﻠﻰ ﺩﻭﺭ ﻭﺃﳘﻴﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺺ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﲤﺎﺛﻞ ﻣﻊ ﺍﻟﻮﺿﻌﻴﺔ ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﺍﻟﱵ‬
‫ﻻ ﺗﻨﻈﺮ ﺇﻻ ﰲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﻨﻄﻘﻴﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ ﻟﻠﻌﻠﻮﻡ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻗﺪ ﺍﺗﺼﻒ ﲞﺼﺎﺋﺺ‪ ،‬ﺗﻌﻮﺩ ﰲ ﺃﺳﺎﺳﻬﺎ ﺇﱃ ﺧﺼـﺎﺋﺺ‬

‫ﺍﻟﺒﻨﻴﺔ ﺳﻮﺍﺀ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﻠﻴﺔ ﻭﺩﺭﺍﺳﺔ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﶈﺎﻳﺜﺔ ﻭﺃﺳﺒﻘﻴﺔ ﺍﻟﺘﺰﻣﻦ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻗﺐ‪ ،‬ﻓﺎﻧﻪ‬
‫ﺑﺬﻟﻚ ﻳﻌﻜﺲ ﻧﻮﻋﺎ ﻣﻦ ﺍﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ ﺍﻟﻨﻤﺬﺟﺔ ﺍﻟﱵ ﺗﺮﻓﺾ ﺍﻟﺘﺠﺮﻳﺒﻴﺔ ﻭﺗﺒﺤﺚ ﰲ ﺃﺷـﻜﺎﻝ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺘﺤﻠﻴﻞ ﺧﻄﺎﺏ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻳﻘﺘﻀﻲ ﲢﻠﻴﻞ ﺃﺷﻜﺎﻟﻪ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﶈﺘﻮﻯ ﻭﺍﻟﺘﻄﺎﺑﻖ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪ .‬ﺇﻥ ﻣﻨﻬﺞ ﺍﻟﻨﻤﺬﺟﺔ‪ ،‬ﺍﻟﺬﻱ‬
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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺷﺎﻉ ﻣﻊ ﺍﻟﺴﱪﻧﺘﻴﻜﺔ‪ ،‬ﻗﺪ ﻳﻨﻔﻊ ﺍﻟﺒﺎﺣﺚ ﰲ ﳎﺎﻝ ﺗﻄﺒﻴﻖ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺮﻳﺎﺿﻴﺔ ﻋﻠـﻰ ﺍﳌﻮﺿـﻮﻉ‬
‫ﺍﳌﺎﺩﻱ‪ ،‬ﺇﻻ ﺃﻥ ﻫﻨﺎﻟﻚ ﰲ ﳎﺎﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺻﻌﻮﺑﺎﺕ ﲨﺔ ﺑـﲔ ﺍﳌﻨﻬﺠﻴـﺔ ﺍﳋﺎﻟﺼـﺔ‬
‫ﻭﺍﳌﻨﻬﺠﻴﺔ ﺍﳌﻌﻴﺎﺭﻳﺔ‪ ،‬ﺣﻴﺚ ﻳﺼﺒﺢ ﺍﻟﺘﻔﺴﲑ ﺃﺩﺍﺓ ﻟﻠﺘﻘﻴﻴﻢ ﻭﺍﻟﺘﻮﺟﻴﻪ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ‪ ،‬ﰲ ﳕـﺎﺫﺝ‬
‫ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺛﻨﺎﺋﻴﺎﺕ ﻭﺗﻘﺎﺑﻼﺕ ﺫﺍﺕ ﻣﺼﺪﺭ ﺍﻟﺴﲏ‪ ،‬ﻫﺬﻩ ﺍﻟﺘﻘﺎﺑﻼﺕ ﺗﻘـﻮﻡ‬
‫ﻋﻠﻰ ﺗﺒﺴﻴﻂ ﻋﻠﻤﻲ ﻭﻣﻨﻬﺠﻲ‪ ،‬ﻟﻮﺍﻗﻊ ﻳﺘﻀﻤﻦ ﺗﻌﻘﻴﺪﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﺤﺼﺮ ﰲ ﺗﻘﺎﺑﻞ ﻋﻨﺼﺮﻳﻦ‪،‬‬
‫ﻭﻫﻮ ﻣﺎ ﻛﺸﻔﺖ ﻋﻨﻪ ﻟﺴﺎﻧﻴﺎﺕ ﻣﺎ ﺑﻌﺪ ﺍﻟﺒﻨﻴﻮﻳﺔ‪.‬‬
‫ﻭﻟﻘﺪ ﺃﺩﺕ ﺗﻠﻚ ﺍﻟﺘﻘﺎﺑﻼﺕ ﺇﱃ ﻗﻴﺎﻡ ﻣﻨﻄﻖ ﺗﻘﺎﺑﻠﻲ ﺍﺯﺩﻭﺍﺟﻲ‪ ،‬ﻻ ﳜﺮﺝ ﻋﻦ ﳑﻴﺰﺍﺕ‬
‫ﺍﳌﻨﻄﻖ ﺍﻟﺼﻮﺭﻱ ﻭﺳﻠﺒﻴﺎﺗﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺗﺄﻛﻴﺪﻩ ﻋﻠﻰ ﺍﻟﺜﺒـﺎﺕ ﻭﺍﻟﺸـﻜﻠﻴﺔ ﻭﻧﻔـﻲ ﺍﳊﺮﻛـﺔ‬
‫ﻭﺍﳌﻀﺎﻣﲔ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﱂ ﻳﺴﺘﻄﻊ ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﻓﻬﻢ ﺍﳊﺮﻛﺔ ﻭﻻ ﺍﶈﺘﻮﻳﺎﺕ ﻭﻻ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻭﺭﺍﺀ ﺍﻟﺒﻨﻴﺔ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ ﻫﺪﻑ ﺃﺳﺎﺳﻲ ﻫﻮ‪ :‬ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻔﻠﺴـﻔﺔ‬
‫ﺑﺎﺳﻢ ﻋﻠﻮﻡ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺑﺎﺳﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﺟﻞ ﲢﻘﻴـﻖ‬
‫ﺷﺮﻭﻁ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﻔﻬﻤﻬﺎ ﺍﻟﺒﻨﻴﻮﻳﺔ‪ .‬ﳍﺬﺍ ﻧﻈﹼﺮﺕ ﻟﻠﻨﺴﻘﻴﺔ ﻭﺍﻟﻨﻤﺬﺟﺔ‪ ،‬ﻭﻫـﻲ‬
‫‪‬ﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﺗﻘﻮﻡ ﺑﺘﺄﻭﻳﻞ ﻓﻠﺴﻔﻲ ﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﻠﻢ ﻭﺗﺘﺒﲎ ﻣﻮﺍﻗﻒ ﺃﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﺗﻌﻜﺲ ﺍﳉـﺬﻭﺭ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻠﻔﺌﺎﺕ ﺍﻟﱵ ﳍﺎ ﺍﳌﺼﻠﺤﺔ ﰲ ﺗﻌﻮﻳﺾ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺒﲎ ﻭﺍﻟﻮﻋﻲ ﺑﺎﻟﻨﻤﺬﺟﺔ‪ .‬ﻭﺗﻈﻬﺮ‬
‫ﻫﺬﻩ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳌﻮﺍﻗﻒ ﺍﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﰲ ﻛﺘﺎﺑﺎﺕ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ ﻭﻏﲑﻩ ﻣﻦ ﺃﻋﻼﻡ‬
‫ﺍﻟﺒﻨﻴﻮﻳﺔ‪.‬‬
‫ﻭﻧﺘﻴﺠﺔ ﳍﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺑﺎﻟﻨﻈﺮﻳﺔ ﻭﺍﻻﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻭﻣﺎ ﻳﺴﺘﺘﺒﻌﻪ ﻣﻦ ﻣﻮﺍﻗﻒ‪ ،‬ﻭﻣﺎ ﻧـﺘﺞ‬
‫ﻋﻨﻪ ﻣﻦ ﻧﻘﺪ ﺩﺍﺧﻠﻲ ﻭﺧﺎﺭﺟﻲ ﻟﻠﺒﻨﻴﻮﻳﺔ‪ ،‬ﺣﺪﺙ ﲢﻮﻝ ﻭﺗﻐﲑ ﻟﻠﺒﻨﻴﻮﻳﺔ ﻭﻟﻠﻤﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﳒﻢ‬
‫ﻋﻨﻪ ﻇﻬﻮﺭ ﻣﺎ ﻳﺴﻤﻰ ﲟﺎ ﺑﻌﺪ ﺍﻟﺒﻨﻴﻮﻳﺔ ﺃﻭﺍﻟﺒﻨﻴﻮﻳﺔ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﺇﱃ ﻃﺮﺡ ﻣﻨﺎﻫﺞ ﺟﺪﻳﺪﺓ ﻟﻠﻌﻠﻮﻡ‬
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 ‫‪Dirassat‬‬ ‫ﺩﺭﺍﺳﺎﺕ‬
‫‪...............................................................‬ﺍﻟﻌﺪﺩ ﺍﻷﻭﻝ ﻣﺎﺭﺱ ‪...............................................................2010‬‬

‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﺎﳌﻨﻬﺞ ﺍﻟﺴﻴﻤﻴﺎﺋﻲ ﻋﻨﺪ "ﺭﻭﻻﻥ ﺑﺎﺭﺕ" ﻭﺍﳌﻨﻬﺞ ﺍﻟﺘﻔﻜﻴﻜﻲ ﻋﻨﺪ "ﺟﺎﻙ ﺩﺭﻳـﺪﺍ"‬
‫ﻭﺍﳌﻨﻬﺞ ﺍﻷﺭﻛﻴﻮﻭﺟﻲ ـ ﺍﳉﻴﻨﻴﺎﻟﻮﺟﻲ ﻋﻨﺪ "ﻣﻴﺸﻴﻞ ﻓﻮﻛﻮ"‪ .‬ﻭﺃﺩﻯ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﺇﱃ ﲢـﻮﻝ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﺒﻨﻴﻮﻱ‪ ،‬ﺇﱃ ﻓﺼﻞ ﻣﻦ ﻓﺼﻮﻝ ﺗﺎﺭﻳﺦ ﻋﻠﻢ ﺍﳌﻨﺎﻫﺞ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬

‫ﺍﳍﻮﺍﻣﺶ‬

‫‪ . 1‬ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﺑﺮﻱ‪ ،‬ﻣﺪﺧﻞ ﺍﱃ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺍﻟﻌﻘﻼﻧﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻣﺮﻛﺰ‬
‫ﺩﺭﺍﺳﺎﺕ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،1998 ،‬ﺹ‪.19.‬‬

‫ﻧﻔﺴﻪ‪،‬ﺹ‪.23.‬‬ ‫‪ . 2‬ﺍﳌﺮﺟﻊ‬
‫‪3 . Madeline Grawitz, Méthode des sciences sociales, Ed, Dalloz, 5 édition, 1981, p. 348.‬‬

‫‪ . 4‬ﻓﺮﻳﺪ ﻳﺮﻳﻚ ﻣﻌﺘﻮﻕ‪ ،‬ﻣﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻭﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﳉﺎﻣﻌﻴﺔ‬
‫ﻟﻠﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ‪ ،‬ﻁ‪.1985 ، 1،‬ﺹ‪. 6.‬‬

‫‪5 . Madeline Grawitz, p.19.‬‬

‫‪6. Harounn Jean Vons, Méthode & Epistémologie, in, Epistémologie Sociologique, cahier‬‬
‫‪semestriel, 2ème semestre, 1968, Ed, Anthropos, p, 21.‬‬

‫ﻟﺒﻨﺎﻥ‪،،‬ﺹ‪.502.‬‬ ‫‪ . 7‬ﻳﻮﺩﻳﻦ ﻭﺁﺧﺮﻭﻥ‪ ،‬ﺍﳌﻮﺳﻮﻋﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳌﺨﺘﺼﺮﺓ‪،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬

‫ﺹ‪.11.‬‬ ‫‪. 8‬ﻓﺮﻳﺪ ﻳﺮﻳﻚ ﻣﻌﺘﻮﻕ‪،‬‬

‫ﻁ‪،.1982 ، 2‬‬ ‫‪ .9‬ﳏﻤﺪ ﻋﺎﺑﺪ ﺍﳉﺎﻳﺮﻱ‪ ،‬ﺗﻄﻮﺭ ﺍﻟﻔﻜﺮ ﺍﻟﺮﻳﺎﺿﻲ ﻭﺍﻟﻌﻘﻼﻧﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﺹ‪.17.‬‬
‫‪10. G. Bachelard, Le Nouvel esprit scientifique, Ed, P.U.F, Paris, 1970, p, 188.‬‬

‫ﺹ ‪.9 ،‬‬ ‫‪ . 11‬ﻓﺮ ﻳﺪﺭﻳﻚ ﻣﻌﺘﻮﻕ‬

‫‪12. Claude Lévi – Strauss, Anthropologie structurale deux, Ed, Plon, Paris, 1973 , p, 100.‬‬

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13. Ibid. p.169.

14. Claude Lévi - Strauss, Triste tropique, Ed, Plon, Paris, 1955. p, 62.

.136 .‫ ﺹ‬،1973 ،‫ﺑﲑﻭﺕ‬،‫ﺑﻮﱄ‬ ‫ ﻣﻜﺘﺒﺔ ﻣﺪ‬،‫ﺍﳌﺬﺍﻫﺐ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ‬،‫ ﲰﺎﺡ ﺭﺍﻓﻊ ﳏﻤﺪ‬.15

‫ ﻣﻨﺸﻮﺭﺍﺕ ﻭﺯﺍﺭﺓ ﺍﻟﺜﻘﺎﻓﺔ‬،‫ ﺗﺮﲨﺔ ﻣﺼﻄﻔﻰ ﺻﺎﱀ‬،‫ ﺍﻷﻧﺘﺮﺑﻮﻟﻮﺟﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ‬،‫ ﻛﻠﻮﺩ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‬. 16
.307 .‫ﺹ‬،1977 ‫ ﺩﻣﺸﻖ‬،‫ﻭﺍﻹﺭﺷﺎﺩ ﺍﻟﻘﻮﻣﻲ‬

17. Claude Lévi – Strauss, Anthropologie structurale deux, p. 100.

.328 .‫ﺹ‬ ،‫ ﺍﻷﻧﺘﺮﺑﻮﻟﻮﺟﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ‬،‫ﻛﻠﻮﺩ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‬. 18

19 . Lucien sébage, Marxisme et structuralisme, Ed, Sociales, Paris, 1984, p.238.

20. ibid, p. 238.

21. Lipansky, Le Structuralisme de Lévi- Strauss , Ed, Payot, Paris, 1973, p, .228
.231 .‫ ﺹ‬،1986 ،1‫ﻁ‬ ،‫ ﺑﲑﻭﺕ‬،‫ ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‬،‫ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ ﺍﳌﻌﺎﺻﺮ‬،‫ﺳﺎﱂ ﻳﻔﻮﺕ‬ .22

23. Claude Lévi – Strauss, Anthropologie structurale, Ed, Plon, Paris, 1956, p, 308.

..52.‫ﺹ‬،1971،1‫ﻁ‬ ،‫ ﻣﻨﺸﻮﺭﺍﺕ ﻋﻮﻳﺪﺍﺕ‬،‫ ﻋﺎﺭﻑ ﻣﻨﻴﻤﻨﺔ ﻭﺑﺸﲑ ﺃﻭﻳﺮﻯ‬،‫ ﺗﺮﲨﺔ‬،‫ ﺍﻟﺒﻨﻴﻮﻳﺔ‬،‫ ﺑﻴﺎﺟﻲ‬. 24
25 . Claude Lévi – Strauss, Anthropologie structurale, p.328.

26 . Ibid, p 333.

27 . Ibid, p333.

28 . Ibid, p 337 .

29. Pierre Cressent, Lévi – Strauss, Ed, universitaire, 1970, Paris, p. 87.

30. Alain B adieu, le concepts de modèle, Ed, Maspero, Paris, 1970,p.18.

31. Maurice Godelier, Rationalité et irrationalité en économie, Ed, Mouton, Paris, la

Hayes, 1974,p. 76.

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‫‪32. Claude lévi –Strauss, Les structures élémentaires de la Parenté, Ed, Mouton, Paris,‬‬
‫‪1967 p.117.‬‬
‫‪33. Claude Lévi –Strauss, La pensée sauvage , Ed, Plon, Paris,1962,p. 331 .‬‬
‫‪34. Claude Lévi –Strauss, Anthropologie structurale, p. 57.‬‬
‫‪ . 35‬ﻓﺆﺍﺩ ﺷﺎﻫﲔ‪ ،‬ﺃﺿﻮﺍﺀ ﻋﻠﻰ ﺍﻷﻟﺘﻮﺳﲑﻳﺔ ﺃﻭﺍﻟﺒﻨﺎﺋﻴﺔ ﺍﳌﺎﺭﻛﺴﻴﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﰲ‪ ،‬ﳎﻠﺔ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﻋﺮﺑﻴﺔ ‪،‬‬
‫ﺍﻟﻌﺪﺩ‪،8‬ﺳﻨﺔ ‪ ، 1971‬ﺗﺼﺪﺭ ﻋﻦ ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ‪،‬ﺹ‪.52.‬‬
‫‪ . 36‬ﻛﻠﻮﺩ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‪ ،‬ﺍﻷﻧﺘﺮﺑﻮﻟﻮﺟﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ ‪ ،‬ﺹ‪.74.‬‬
‫‪ . 37‬ﻏﺎﺭﻭﺩﻱ ‪ ،‬ﺍﻟﺒﻨﻴﻮﻳﺔ ﻓﻠﺴﻔﺔ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺗﺮﲨﺔ‪،‬ﺟﻮﺭﺝ ﻃﺮﺍﺑﻴﺸﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻄﻠﻴﻌﺔ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﻁ‪،1979،4‬ﺹ‪.13 .‬‬
‫‪38 . Claude Lévi- Strauss, Critères scientifique dans les disciplines sociales, in, Althea, n°‬‬
‫‪4, 1966,p. 202.‬‬

‫‪،‬‬ ‫‪،‬ﻟﺴﻨﺔ‬ ‫‪36‬‬ ‫‪ . 39‬ﺳﻌﻴﺪ ﻋﻠﻮﺵ‪ ،‬ﻧﻘﺪ ﺍﻟﺒﻨﻴﻮﻳﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ،‬ﰲ ﳎﻠﺔ‪ ،‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ‬
‫‪.1980‬ﺹ‪.60.‬‬

‫‪ ،1984 ،‬ﺹ‪.156.‬‬ ‫‪ . 40‬ﻣﺎﺭ ﺳﻴﻞ ﻏﻮﺷﻴﻪ‪ ،‬ﺣﻮﺍﺭ ‪،‬ﰲ ﳎﻠﺔ‪ ،‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﻋﺪﺩ ‪ ، 40‬ﻟﺴﻨﺔ‬
‫‪41. Claude lévi –Strauss, Anthropologie structural, op-cit. p. 237.‬‬

‫‪، 24‬‬ ‫‪.‬ﺗﻮﺩﻭﺭﻭﻑ‪ ،‬ﺣﻮﺍﺭ‪ :‬ﺗﻮﺩﻭﺭﻭﻑ ﻳﺮﺍﺟﻊ ﺗﻮﺩﻭﺭﻭﻑ‪ ،‬ﰲ ﳎﻠﺔ‪ ،‬ﺍﻟﻔﻜﺮ ﺍﻟﻌﺮﰊ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﺍﻟﻌﺪﺩ‬ ‫‪42‬‬
‫ﻟﺴﻨﺔ‪1985 ،‬ﺹ‪. 19–23 .‬‬

‫‪ . 43‬ﳝﲎ ﺍﻟﻌﻴﺪ‪ ،‬ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻨﺺ‪ ،‬ﺩﺭﺍﺳﺎﺕ ﰲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﺑﲑﻭﺕ‪،‬‬
‫ﻁ‪ ،1985 ، 3‬ﺹ‪.28 .‬‬
‫‪44 . Claude Lévi-Strauss, Triste tropique,p.375.‬‬
‫ﺹ‪.33.‬‬ ‫‪ . 45‬ﳝﲎ ﺍﻟﻌﻴﺪ‪،‬‬
‫‪ . 46‬ﳝﲎ ﺍﻟﻌﻴﺪ‪،‬ﺹ‪.34 .‬‬
‫‪47. Claude Lévi-Strauss, Les structures élémentaires de la Parenté, p.564.‬‬
‫‪48. Claude Lévi-Strauss , Anthropologie structural,p.341.&.La pensée sauvage, p.99.‬‬

‫ﻭﺩﻱ‪،‬ﺹ‪.112.‬‬ ‫‪ .49‬ﺭﻭﺟﻴﻪ ﺟﺎﺭ‬

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‫ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺮﺋﻴﺴﻴﺔ ﻟﻠﺒﺤﺚ ﰲ ﺍﻟﻌﻠﻮﻡ‬،‫ ﰲ‬،‫ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ‬،‫ ﺟﺎﻛﺒﺴﻮﻥ‬. 50
1976،‫ ﻣﻄﺒﻌﺔ ﺟﺎﻣﻌﺔ ﺩﻣﺸﻖ‬، 2‫ ﳎﻠﺪ‬،‫ ﺍﻟﻴﻮﻧﺴﻜﻮ‬،‫ ﲨﺎﻋﺔ ﻣﻦ ﺍﻷﺳﺎﺗﺬﺓ‬،‫ ﺗﺮﲨﺔ‬، 2 ‫ﻠﺪ‬‫ ﺍ‬،‫ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
. 102 .‫ﺹ‬
‫ ﺍﳌﺆﺳﺴﺔ ﺍﻟﻮﻃﻨﻴﺔ‬،‫ ﺗﻮﻧﺲ‬،‫ ﺍﻟﺪﺍﺭ ﺍﻟﺘﻮﻧﺴﻴﺔ ﻟﻠﻨﺸﺮ‬، ‫ ﺍﻟﻠﺴﺎﻧﻴﺎﺕ ﻭﺃﺳﺴﻬﺎ ﺍﳌﻌﺮﻓﻴﺔ‬،‫ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﳌﺴﺪﻱ‬. 51
130.‫ﺹ‬.1985،‫ ﺍﳉﺰﺍﺋﺮ‬،‫ﻟﻠﻜﺘﺎﺏ‬
52 . Maurice Corvez, Les structuralistes, Ed, Oubier Montagnes, 1969, p.7.

53 . Claude Lévi-Strauss, Anthropologie structural,p. 233.

54. Claude Lévi-Strauss, L’origine des manières de tables, Plon, Paris, 1968, p.164.

55 .Ibid. p.164

56 .Jean Marie Auzias, Clefs pour le structuralisme, Ed, Seghers, Paris, 1967,p, 103.
.16.‫ﺹ‬،1985، ،‫ ﺩﺍﺭ ﺍﳊﻮﺍﺭ‬،‫ ﺗﺮﲨﺔ ﺻﺒﺤﻲ ﺣﺪﻳﺪﻱ‬،‫ﺍﻷﺳﻄﻮﺭﺓ ﻭﺍﳌﻌﲎ‬،‫ ﻛﻠﻮﺩ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‬. 57

.317.‫ﺹ‬ ،‫ ﺍﻷﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ‬،‫ ﻛﻠﻮﺩ ﻟﻴﻔﻲ ﺳﺘﺮﻭﺱ‬. 58

59 - Claude Lévi-Strauss: La pensée sauvage, op-cit, p, 326.

60. Pierre Cressent, Claude Lévi -Strauss, Ed, Universitaires, Paris, 1970,p. 28.

61. Claude Lévi –Strauss, La pensée sauvage, p.334.

62 . Lipansky, Le structuralisme de Lévi - Strauss, p. 125.

63 .R. Boudon: A quoi sert la notion de la structure? Ed, Gallimard, Paris, 1968, p, 22.

64 . Ibid,p. 23.

65 .Jean Piaget, Introduction à l’épistémologie génétique, Ed, P.U.F, Paris, 1973, p.18.

66 . Ibid. p. 23.

.135 .‫ﺹ‬ ،‫ ﺍﻟﺒﻨﻴﻮﻳﺔ‬،‫ ﺟﺎﻥ ﺑﻴﺎﺟﻲ‬. 67

75