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Page 1 4 / / / / / / / / 4 > @ > > . ) -1921 4 دﻳﻨﻲ ﺑﺎورﻫﺎي در دﻳﻨﻲ ﻧﻘﺶﺗﻮﺟﻴﻪ ﺗﺠﺮﺑﺔ دﻳﻨﻲ در ﺗﻮﺟﻴﻪ ﺑﺎورﻫﺎي دﻳﻨﻲ ﺣﺴـﻲ ﺗﺠﺮﺑـﺔ ﺣﺴـﻲ ﺑــﺮ آﻟﺴــﺘﻮن ﺗﻜﻴــﻪ آﻟﺴــﺘﻮن ﺑــﺮ اد از اﻳﺮادﻫﺎي اﺻﻠﻲ و ﻛﻪ ﺑﻪ آﻟﺴﺘﻮن از ﻣﻬﻢﺑﺮﺧـﻲ دﻳﺪﮔﺎه دﻳﺪﮔﺎه آﻟﺴﺘﻮن ﻛﻪ ﺑﻪ ﺑﺮﺧـﻲ از ﻫـﺎي در ﻋﺮﻓـﺎﻧﻲ در ﺷـﺪﻧﻲ اﺻﻠﻲ او ﻫﺪف دﻳـﺪﮔﺎه از دﻓﺎعاﻳـﻦ دﻳـﺪﮔﺎه در آﻟﺴﺘﻮنﺑـﺎبﻫﺎي 2) ﮔﻮﻧﺎﮔﻮن؛ ﻧﻈﺮﻳﺔ ﻧﺎﻫﻤﺨﻮاﻧﻲ ﻧﻈﺮﻳﺔ آﻟﺴﺘﻮن در ﺑـﺎب ، ﻧﺨﺴـﺖ : ﻛﻨـﺪ ﻛﻨـﺪ : ﻧﺨﺴـﺖ ، اﺳﺖ، اﻣﺎ ﭘﺎﺳـ در ﻫـﺎياو ﻫـﺎي او در ﺷﺪه ﻧﻘﻞ اﺳﺖ. ﺗﻮاﻧﺪ اﻋﺘﻘﺎد ﺑﻪ ﺑﺮﺧﻲ و اوﺻﺎف درك اﻓﻌﺎل درك ﺳﺎﺧﺘﺎري ﻣﺸﺎﺑﻪ ﺑﺎ ﺳﺎﺧﺘﺎر ﭼﻴﺰ دو ﺑﺮ ﺗﻜﻴﻪ ﺑﻴﺸﺘﺮﻣﻲ ﻧﺎﺳـﺎزﮔﺎريﺗﺠﺮﺑـﻪ دﻳﻨﻲ آﻟﺴﺘﻮن وﻳﻠﻴﺎم ﻧﮕﺎه از ﻧﮕﺎه وﻳﻠﻴﺎم آﻟﺴﺘﻮن 3( 3( ﻣﺴــﻴﺤﻲ؛ ﻣــﻮرد در اﻧﺤﺼــﺎرﮔﺮاﻳﻲاو ﺎه اﻧﺤﺼــﺎرﮔﺮاﻳﻲ او در ﻣــﻮرد ﻣﺴــﻴﺤﻲ؛ ﺗﺠﺮﺑﺔ ﻫﺮﭼﻨﺪآﻟﺴﺘﻮن ﺑﻪ ﺑﺴﻴﺎري از ﻧﻘﺪﻫﺎ ﭘﺎﺳﺦ داده داده ﻫﺎي از ﻛﻪ ﻓﺮاواﻧﻲﺻﺎﺣﺒﺎن آﻟﺴﺘﻮن، دﻳﻨﻲ،ﺑﺎور دﻳﻨﻲ،وﻳﻠﻴﺎم ﺗﺠﺮﺑﺔﺗﺠﺮﺑﺔﻋﺮﻓﺎﻧﻲ. داﻧﺪ. 1) : ﭘـﺮدازﻳﻢ ، ﻣـﻲ ﭘـﺮدازﻳﻢ : 1) ﻲرﺳﻨﺪ. ﻧﻤ ﻧﻈﺮ ﻲرﺳﻨﺪ. ﺣﺴﻴﻦﻓﻘﻴﻪ دﻳﻨﻲ دﻳﻨﻲ ﻗﺎﻳﻞ اﺳﺖ و آن را آﮔﺎﻫﻲ ﻣﺴﺘﻘﻴﻢ ﺑﻪ ﺧﺪاﻣﻲ ﺔ ﺗﺠﺮﺑﺔ درﺑﺎره ﺧﻮد ﺧﻮد درﺑﺎره ﺗﺠﺮﺑﺔ ﺗﺠﺮﺑﺔ ﺑﺮاي -1921) ﺑﺮاي ﺗﺠﺮﺑﺔ ﻪ ﺧﺪا، ﻣﻲ ﻣﺨﺘﻠﻒ و ﻓﺮﻫﻨﮓ ﻛﻨﻨﺪهﺑﻪ ﻛﻨﻨﺪه ﺑﻪ آﻧﻬﺎ ﻛﻤﺘﺮﻧﻴﺰ ﭘﺮداﺧﺘﻪ ﺷﺪه اﺳﺖ ﮔﺰار دوم، و ﺣﺴﻲ ش ﺗﻨﻬﺎ ﺑﻪ ﺳﻪ اﻳﺮ اﻳﺮ اﺳﺖ ﻛﻪ آﮔﺎﻫﻲ ﻣﺴﺘﻘﻴﻢ ﺑ ﻣﻮارد ﺑﺮﺧﻲ و ﻛﺎﻓﻲﻗﺎﻧﻊ دﻳــﺪﮔ ﺑــﺎ دﻳﻨــﻲ ﺑــﺎ دﻳــﺪﮔ . را ﺧﺪاوﻧﺪﻣﻮﺟﻪﻧﻤﺎﻳﺪ آﻟﺴﺘﻮن در ﺗﺒﻴﻴﻦ ﻧﻈﺮﻳ ﻧﻈﺮﻳ آﻟﺴﺘﻮن( ﭘﻲ. وﻳﻠﻴﺎم ﭘﻲ. آﻟﺴﺘﻮن ( دﻳﻨﻲ هﻫﺎ واژﻛﻠﻴﺪ هﻫﺎ ﻣﻘﺪس. در اﻳﻦ ﻧﻮﺷﺘﺎر ﻫﺎي ﺳﻨﺖ ﻫﺎي ﭼﻜﻴﺪه ﺗﺠﺮﺑــﺔ ﻛﺘﺎب ﺗﺠﺮﺑﺔ 4 / / ﻣﻘﺪﻣﻪ 2 1 ﺗﺎ ﭘـﻴﺶ از ﻫﻴـﻮم (1711- 1776م) و ﻛﺎﻧـﺖ (1724- 1804م)، ﺗﻘﺮﻳﺒـﺎً ﻋﻘـﻞ در ﻋﺮﺻـﻪ ﺷـﻨﺎﺧﺖ و اﺛﺒﺎت وﺟﻮد ﺧﺪاوﻧﺪ ﻳﻜﻪ ﺗﺎز ﻣﻴﺪان ﺑﻮد و ﻫﻤﺔ ﺗﻼش اﻧﺪﻳﺸﻤﻨﺪان دﻳﻨﻲ ﻣﺼـﺮوف ﺑﺮﻫـﺎ ﻫـﺎي ﻋﻘﻠـﻲ اﺛﺒﺎت وﺟﻮد ﺧﺪاوﻧﺪ (= اﻻﻫﻴﺎت ﻃﺒﻴﻌﻲ) ﻣﻲ ﺷﺪ، اﻣﺎ در ﻗﺮن ﻫﺠﺪﻫﻢ، ﻣﻨﺎﻗﺸﺎت ﺑﺴﻴﺎري درﺑـﺎر ة اﻳـﻦ 3 ﺑﺮﻫﺎن ﻫﺎ درﮔﺮﻓﺖ. ﺑﺎ ﻛﺎرﻫﺎي ﻣﺘﻔﻜﺮاﻧﻲ ﻧﻈﻴﺮ ﻫﻴﻮم و ﻛﺎﻧﺖ، ﺿﺮﺑﺎت ﺳﻨﮕﻴﻨﻲ ﺑﺮ ﺑﺮﻫـﺎ ﻫـﺎي اﺛﺒـﺎت وﺟﻮد ﺧﺪاوﻧﺪ وارد ﺷﺪ. آﻧﻬﺎ ﻣﺘﻮﺟﻪ اﻳﻦ ﻧﻜﺘﻪ ﺷﺪﻧﺪ ﻛﻪ ﺑﺮﻫﺎن ﻫﺎي ﺳـﻨﺘﻲ اﺛﺒـﺎت وﺟـﻮد ﺧﺪاوﻧـﺪ ﺑـﺮ ﻓﺮﺿﻴﻪ ﻫﺎﻳﻲ اﺳﺘﻮار ﻫﺴﺘﻨﺪ ﻛﻪ ﺟﺎي ﭼﻮن و ﭼﺮاي ﺑﺴﻴﺎر دارﻧﺪ. ﺑـ ﻪ ﻫﻤـﻴﻦ دﻟﻴـﻞ ﺑﺮﻫـﺎ ﻫـﺎي ﻣﺰﺑـﻮر را ﻣﻮرد ﺗﺮدﻳﺪ ﻗﺮار دادﻧﺪ . ﻫﻴﻮم ﺑﻴﺶ از ﻫﻤﻪ ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﻣﺒﺎﻧﻲ ﺗﺠﺮﺑ ﻪﮔﺮوي در ﻣﺨﺎﻟﻔﺖ ﺑﺎ اﻻﻫﻴﺎت ﻃﺒﻴﻌﻲ ﻧﻘـﺶ داﺷـﺖ و از اﻳﻦ ﻃﺮﻳﻖ آن را ﺑﺎ اﻧﺘﻘﺎد ﺟﺪي ﻣﻮاﺟﻪ ﺳﺎﺧﺖ. او ﭘـﺲ از ﺳـﺎل ﻫـﺎ ﻛـﺎر ﺑـﺮ روي ﺑﺮﻫـﺎن ﻧﻈـﻢ ، ﺷـﺶ 4 اﺷﻜﺎل ﻋﻤﺪه در ﻛﺘﺎب ﮔﻔﺖ وﮔﻮﻫﺎﻳﻲ درﺑﺎرة دﻳﻦ ﻃﺒﻴﻌﻲ ﺑﺮ اﻳﻦ ﺑﺮﻫﺎن وارد ﻛﺮد و ﺑﺮﻫـﺎن ﻣﻌﺠـﺰه را زﻳﺮ ﺳﺆال ﺑﺮد. ﻛﺎﻧﺖ ﻫﻤﺔ ﺑﺮﻫﺎن ﻫﺎﻳﻲ را ﻛﻪ از ﺳﻮي دﻳﻨﺪاران ﺑﺮ اﺛﺒﺎت وﺟﻮد ﺧﺪاوﻧـﺪ اﻗﺎﻣـﻪ ﺷـﺪه ﺑـﻮد ﺑـﻪ ﺳـﻪ ﺑﺮﻫﺎن اﺻﻠﻲ ﺑﺮﮔﺮداﻧﺪ: ﺑﺮﻫﺎن وﺟﻮدﺷﻨﺎﺧﺘﻲ، ﺑﺮﻫﺎن ﺟﻬﺎن ﺷﻨﺎﺧﺘﻲ و ﺑﺮﻫﺎن ﻏﺎﻳﺖﺷﻨﺎﺧﺘﻲ، اﻣﺎ ﺧﻮد او ﻣﻌﺘﻘﺪ ﺑﻮد ﻛﻪ ﺑﺮﻫﺎن ﻫﺎي ﻳﺎدﺷﺪه ﺗﻮان اﺛﺒﺎت ﭼﻨﻴﻦ اﻣﺮي را ﻧﺪارﻧﺪ. از ﻫﻤﻴﻦ رو، ﺑـﺎ ﻣـﺄﻳﻮس ﺷـﺪن از / / / / ﻋﻘﻞ ﻧﻈﺮي، ﺑﻪ ﺳﺮاغ ﻋﻘﻞ ﻋﻤﻠﻲ رﻓﺖ و درﺻﺪد ﺑﺮآﻣﺪ ﺗﺎ از اﻳﻦ راه وﺟﻮد ﺧﺪاوﻧـﺪ را اﺛﺒـﺎت ﻛﻨـﺪ . ﻋﻘﻞ ﻋﻤﻠﻲ را ﻣﻨﺸﺄ اﻳﻤﺎن ﺑـﻪ ﻣﺒـﺪأ و ﻣﻌـﺎد ﻣـﻲ داﻧﺴـﺖ ﻛـﻪ ﺑﻨﻴـﺎد ﻋﻘﺎﻳـﺪ دﻳﻨـﻲ و اﺧﻼﻗـﻲ را اﺳـﺘﻮار / / / / ﻣﻲ ﺳﺎزد. او ﺑﺎ ﻧﺎﻛﺎرآﻣﺪ داﻧﺴﺘﻦ ﻋﻘﻞ ﻧﻈﺮي در اﺛﺒﺎت اﻣﻮر ﻣﺎﺑﻌﺪاﻟﻄﺒﻴﻌﻲ، ﺿﺮﺑﺔ دﻳﮕـﺮي ﺑـﺮ اﻻﻫﻴـ ﺎت 5 ﻃﺒﻴﻌﻲ وارد ﺳﺎﺧﺖ. در اﻳــﻦ ﻫﻨﮕــﺎم، ﺣﻔــﻆ دﻳــﻦ و اراﺋــﺔ ﺗﻮﺟﻴــﻪ ﻣﻌﻘــﻮﻟﻲ از دﻳﺎﻧــﺖ ﻧﻴﺎزﻣﻨــﺪ ﻃــﺮح ﺟﺪﻳــﺪي ﺑــﻮد . 5 6 ﺷﻼﻳﺮﻣﺎﺧﺮ (1768- 1834) ﻛﻪ او را ﻣﺒﺪع و ﭘﺪر ﺑﺤﺚ ﺗﺠﺮﺑﺔ دﻳﻨـﻲ ﺑﺎﻳـﺪ داﻧﺴـﺖ ، ﺑـﺎ ﻃـﺮح ﺟـﺪ ي ﻧﻈﺮﻳﺔ ﺗﺠﺮﺑ ﺔ دﻳﻨﻲ، ﮔﻮﻫﺮ ﻫﻤﺔ ادﻳﺎن را ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﺑـﺎﻃﻨﻲ ﻛـﻪ اﻣـﺮ ي ﺧﺼﻮﺻـﻲ و ﺷﺨﺼـﻲ اﺳـﺖ ، ﻣﻲ داﻧﺴﺖ. ﺑﻪ اﻋﺘﻘﺎد وي ﻛﺜﺮت ادﻳﺎن ﻣﺤﺼﻮل ﺗﺠﺮﺑﻪ ﻫﺎي دﻳﻨﻲ ﮔﻮﻧﺎﮔﻮن اﺳـﺖ و ﺑـﻪ ﻫﻤـﻴﻦ ﺳـﺒﺐ ، ﻫﻤﺔ ادﻳﺎن درﺑﺮدارﻧﺪة ﺣﻘﻴﻘﺖ اﻻﻫ ﻲاﻧﺪ، اﻣﺎ از آ نﺟﺎ ﻛﻪ از ﻧﮕﺎه او، ﻣﺴﻴﺢ ﻣﺼـﺪاق ﻋـﺎﻟﻲ ﺗـﺮﻳﻦ ﻧـﻮع ﻣﻤﻜﻦ ﺗﺠﺮﺑﺔ دﻳﻨﻲ اﺳﺖ، ﻛﺎﻣ ﻞﺗﺮﻳﻦ ﺷﻜﻞ اﻳﻤـﺎن ﻧﻴـﺰ در ﻣﺴـﻴﺤﻴﺖ ﻳﺎﻓـﺖ ﻣـﻲ ﺷـﻮد و از ﻫﻤـﻴﻦ رو ، 5 7 ﻣﺪاﻓﻊ ﺑﺮﺗﺮي ﻣﺴﻴﺤﻴﺖ ﻧﺴﺒﺖ ﺑﻪ ادﻳﺎن دﻳﮕﺮ ﺑﻮد. او در ﺳﺨﻨﺮاﻧﻲ ﻫﺎﻳﻲ ﻛﻪ در اﻧﺠﻤﻦ روﻣﺎﻧﺘﻴﺴﺖﻫﺎي ﺟﻮان ﺗﺮﺗﻴﺐ داد، ﮔﻔﺖ: آﻧﭽﻪ ﺷﻤﺎ از آن ﻓﺮار ﻣﻲ ﻛﻨﻴﺪ دﻳﻦ ﻧﻴﺴﺖ. دﻳﻦ ﻫﻤﺎن ﭼﻴﺰي اﺳﺖ ﻛـﻪ ﺷـﻤﺎ ﺑ ﻪدﻧﺒﺎل آن ﻫﺴﺘﻴﺪ. ﮔﻮﻫﺮ دﻳﻦ ﻫﻤﺎن ﺗﺠﺮﺑ ﻪﻫﺎي ﺑﺎﻃﻨﻲ و ﻋﺎﻃﻔﻲ اﺳﺖ ﻛﻪ ﺑﺮاي اﻧﺴﺎن ﻫﺎ، ﺑ ﻪوﻳﮋه ﺑـﺮاي 8 ﺷﻤﺎ ﺑﺎ روﻳﻜﺮد ﺑﻪ ﻋﻮاﻃﻒ و اﺣﺴﺎﺳﺎت دﻳﻨﻲ ارزﺷﻤﻨﺪ اﺳﺖ. ﺑﻪ ﻧﻈﺮ ﺷﻼﻳﺮﻣﺎﺧﺮ ﻣﺒﻨﺎي دﻳﻦ ﻧﻪ ﺗﻌﺎﻟﻴﻢ وﺣﻴﺎﻧﻲ اﺳﺖ- ﭼﻨﺎ نﻛﻪ در ادﻳﺎن اﻻﻫﻲ ﻣﻄﺮح اﺳﺖ- و ﻧﻪ ﻋﻘﻞ ﻧﻈﺮي اﺳﺖ- ﭼﻨﺎن ﻛﻪ در اﻻﻫﻴﺎت ﻃﺒﻴﻌﻲ ﻣﻄﺮح اﺳﺖ- و ﻧﻪ ﻋﻘﻞ ﻋﻤﻠـﻲ و اﺧـﻼق - ﭼﻨـﺎ نﻛـﻪ ﻛﺎﻧﺖ و ﭘﻴﺮوان وي ﻣﻌﺘﻘﺪﻧﺪ- ﺑﻠﻜﻪ اﺻﻞ و اﺳﺎس دﻳﻦ ﺗﺠﺮﺑـﺔ دﻳﻨـﻲ اﺳـﺖ و ﺗﺠﺮﺑـﺔ دﻳﻨـﻲ اﺣﺴـﺎس 9 واﺑﺴﺘﮕﻲ ﺑﻪ ﻣﺒﺪأ و ﻗﺪرﺗﻲ ﻣﺘﻤﺎﻳﺰ از ﺟﻬﺎن اﺳﺖ. ﺷﻼﻳﺮﻣﺎﺧﺮ ﻣﻲ ﺧﻮاﺳﺖ ﺑﺮاي دﻳﻦ ﭘﺎﻳﮕـﺎه ﻣﺴـﺘﻘﻠﻲ ﺑﻴﺎﺑﺪ و آن را ﻧﻪ ﺑﻪ ﻋﻨﻮان ﻣﺤﺼﻮل ﻋﻘﻞ ﻧﻈﺮي ﻳﺎ ﻋﻘﻞ ﻋﻤﻠـﻲ ، ﺑﻠﻜـﻪ ﻣﺤﺼـﻮل ﻋﻮاﻃـﻒ و اﺣﺴﺎﺳـﺎت ﻣﺆﻣﻨﺎن ﺑ ﻪﺣﺴﺎب آورد. او ﭘﺎﻳﮕﺎه دﻳﻦ را از ﻛﺘﺎب ﻣﻘـﺪس ، اﺳـﺘﺪﻻل ﻫـﺎي ﻋﻘﻠـﻲ و اﺧـﻼق ﺑـﻪ ﻗﻠـﺐ دﻳﻨﺪاران و اﺣﺴﺎﺳﺎت و ﻋﻮاﻃﻒ ﺷﺨﺼﻲ آﻧﻬﺎ ﻣﻨﺘﻘﻞ ﻧﻤـﻮد . او ﺑـﺎ اﻳـﻦ ﻧﻈﺮﻳـﻪ ﻳـﻚ ﺣـﻮزة ﺣﻔـﺎﻇﺘﻲ ﻣﺴـﺘﻘﻞ ﺑــﺮاي دﻳــﻦ ﭘﺪﻳــﺪ آورد و آن را از اﻧﺘﻘــﺎدات ﻋﻠـﻢ ﺟﺪﻳــﺪ و ﻋﻘﻼﻧﻴــﺖ اﻧﺘﻘــﺎدي ﻣﺼــﻮن ﻧﮕــﻪ 10 داﺷﺖ. ﭘﺲ از ﺷﻼﻳﺮ ﻣﺎﺧﺮ، ﻓﻴﻠﺴﻮﻓﺎﻧﻲ ﻣﺎﻧﻨﺪ وﻳﻠﻴﺎم ﺟﻴﻤﺰ (1842- 1910) و رودﻟﻒ اﺗـﻮ (-1869 1937) 11 راه او را اداﻣﻪ دادﻧﺪ. ﺟﻴﻤﺰ در ﻛﺘﺎب ﻣﺸﻬﻮرش ﺑﺎ ﻧﺎم اﻧﻮاع ﺗﺠﺮﺑ ﺔ دﻳﻨﻲ ﺷﻬﺮت و رواج ﻓﺮاواﻧﻲ ﺑـﻪ / / / / اﻳﻦ ﺑﺤﺚ داد. ﺑ ﻪاﻋﺘﻘﺎد اﻳﻦ ﻓﻴﻠﺴﻮﻓﺎن آﻧﭽﻪ در دﻳﻦ ﻣﻬﻢ اﺳﺖ، اﺣﺴﺎس واﺑﺴﺘﮕﻲ و ارﺗﺒﺎط ﺷﺨﺼﻲ ﺑﺎ ﺧﺪاوﻧﺪ اﺳﺖ ﻛﻪ از ﻃﺮﻳﻖ ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﺑ ﻪدﺳﺖ ﻣ ﻲآﻳﺪ. / / / / ﻫﻢ اﻳﻨﻚ ﻧﻴﺰ ﺑﺤﺚ ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﻣﻮرد ﺗﻮﺟـﻪ ﺟـﺪ ي ﺑﺴـﻴﺎري از ﻓﻴﻠﺴـﻮﻓﺎن ﻣﻐـﺮب زﻣـﻴﻦ اﺳـﺖ و اﻧﺪﻳﺸﻤﻨﺪاﻧﻲ ﻣﺎﻧﻨﺪ ﺟﺎن ﻫﻴـﻚ ، وﻳﻠﻴـﺎم آﻟﺴـﺘﻮن ، رﻳﭽـﺎرد ﺳـﻮﻳﻴ ﺑـﺮن ، اﺳـﺘﻴﺲ ، ﭘﺮاودﻓـﻮت و ... در آﺛﺎرﺷﺎن ﺑﻪ اﻳﻦ ﺑﺤﺚ ﭘﺮداﺧﺘﻪاﻧﺪ. 6 ﺣﻮزه ﻫﺎي ﺑﺤﺚ ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﺑﻨﺎﺑﺮاﻳﻦ، ﺑﺤﺚ ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﺑ ﻪﻋﻨﻮان ﻳـﻚ ﻧﻈﺮﻳـﻪ ، ﺑﺤﺜـﻲ ﻧﻮﭘـﺎ و ﻧـﻮﻳﻦ اﺳـﺖ ﻛـﻪ در ﻏـﺮب از ﺳـﻮي ﺷﻼﻳﺮﻣﺎﺧﺮ ﻣﻄﺮح ﮔﺮدﻳﺪ و ﺑﻪ ﺳﺮﻋﺖ ﺗﻮﺟﻪ ﻣﺘﻜﻠﻤﺎن و ﻓﻴﻠﺴﻮﻓﺎن دﻳﻦ را ﺑﻪ ﺧﻮد ﻣﻌﻄﻮف ﻛـﺮد . اﻳـﻦ 6 ﺑﺤﺚ از ﺟﻬﺎت ﻣﺨﺘﻠﻔﻲ ﻣﻮرد ﻣﺪاﻗﻪ ﻗﺮار ﮔﺮﻓﺖ و در ﻫﺮ ﻣﻮرد دﻳـﺪﮔﺎه ﻫـﺎي ﮔﻮﻧـﺎﮔﻮﻧﻲ اراﻳـﻪ ﺷـﺪ . ﺑﺮﺧﻲ ﻣﺒﺎﺣﺚ ﻣﻄﺮح ﺷﺪه در ﺑﺎب ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﺑﻪ ﻗﺮار زﻳﺮ اﺳﺖ : : ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﭼﻴﺴﺖ؟ ﭼﻨﺪ ﮔﻮﻧﻪ ﺗﺠﺮﺑﺔ دﻳﻨﻲ دارﻳﻢ؟ آﻳﺎ ﺗﺠﺮﺑﻪ ﻫﺎي دﻳﻨﻲ ﻫﺴﺘﺔ ﻣﺸـﺘﺮﻛﻲ دارﻧـﺪ ؟ آﻳﺎ ﺗﺠﺮﺑﺔ دﻳﻨﻲ اﻣﺮي ﺻﺮﻓﺎً ذﻫﻨﻲ و واﺑﺴﺘﻪ ﺑﻪ ﻓﺮﻫﻨﮓ و ﺳﻨﺖ دﻳﻨﻲاي اﺳﺖ ﻛﻪ در درون آن ﺷـﻜﻞ ﮔﺮﻓﺘﻪ اﺳﺖ ﻳﺎ واﻗﻌﻴﺖ ﻋﻴﻨﻲ دارد؟ ﺑﺮﺧﻲ از ﻣﺘﻜﻠﻤﻴﻦ و ﻓﻴﻠﺴﻮﻓﺎن دﻳﻦ از ﺑﺤﺚ ﺗﺠﺮﺑـﺔ دﻳﻨـﻲ ﺑـﺮاي ﺗﻮﺟﻴـﻪ ﺑﺎورﻫـﺎي دﻳﻨـﻲ اﺳـﺘﻔﺎده ﻧﻤﻮدﻧﺪ. از اﻳﻦ رو، ﭘﺮﺳﺶ ﻫﺎﻳﻲ از اﻳﻦ دﺳﺖ ﻣﻄـﺮح ﺷـﺪ ﻛـﻪ آﻳـﺎ ﻣـﻲ ﺗـﻮان ﺑـﺮ اﺳـﺎس ﺗﺠﺮﺑـﺔ دﻳﻨـﻲ اﺳﺘﺪﻻﻟﻲ را ﺑﺮ اﺛﺒﺎت وﺟﻮد ﺧﺪا ﺷﻜﻞ داد؟ آﻳﺎ ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﻣ ﻲﺗﻮاﻧﺪ ﺑﺎورﻫﺎي دﻳﻨﻲ را ﺗﻮﺟﻴﻪ ﻛﻨـﺪ ؟ و در ﺻﻮرﺗﻲ ﻛﻪ ﭘﺎﺳﺦ ﻣﺜﺒﺖ ،ﺑﺎﺷﺪ ﺗﻮﺟﻴ ﻪﮔﺮ ﻛـﺪام دﺳـﺘﻪ از ﺑﺎورﻫـﺎي دﻳﻨـﻲ ﻣـ ﻲ ﺗﻮاﻧـﺪ ﺑﺎﺷـﺪ؟ آﻳـﺎ ﻣ ﻲﺗﻮان ﺗﺠﺮﺑﺔ دﻳﻨﻲ را ﺑ ﻪﻋﻨﻮان ﻳﻜﻲ از ﻣﻨﺎﺑﻊ ﻣﻌﺮﻓﺖ دﻳﻨﻲ ﺗﻠﻘﻲ ﻛﺮد؟ در اﻳﻦ ﺟﺎ اﻓﺮادي ﻣﺎﻧﻨﺪ ﺷﻼﻳﺮ ﻣﺎﺧﺮ ﺗﺠﺮﺑﺔ دﻳﻨﻲ را ﮔـﻮﻫﺮ دﻳـﻦ و ﻣﺮﻛـﺰ ﺛﻘـﻞ اﻳﻤـﺎن ﻣـﻲ داﻧﻨـﺪ و 12 اﺳﺘﺪﻻل ﻫﺎي ﻋﻘﻠﻲ را ﭘﻮﺳﺘﺔ دﻳﻦ ﺗﻠﻘﻲ ﻣﻲ ﻛﻨﻨﺪ. در ﺑﺮاﺑﺮ، ﺑﺮﺧﻲ دﻳﮕﺮ ﻣﺎﻧﻨﺪ ﭘﺮاودﻓﻮت ( 1939-) ﺣﺘﻲ ﻋﻴﻨﻴﺖ ﺗﺠﺮﺑﻪ ﻫﺎي دﻳﻨﻲ را ﻫﻢ زﻳﺮ ﺳﺆال ﻣﻲ ﺑﺮﻧﺪ. اﺷﺨﺎﺻﻲ ﻣﺎﻧﻨﺪ آﻟﺴـﺘﻮن ( - 1921) ﺑـﺮ اﻳـﻦ ﺑﺎورﻧﺪ ﻛﻪ ﺗﺠﺮﺑﻪ ﻫﺎي دﻳﻨﻲ دﺳﺖ ﻛﻢ ﺑﺮﺧﻲ از ﺑﺎورﻫﺎي دﻳﻨﻲ را ﻣﺴﺘﻘﻴﻤﺎً ﺗﻮﺟﻴﻪ ﻣـﻲ ﻛﻨﻨـﺪ . در ﻃـﺮف ﻣﻘﺎﺑﻞ، اﻓﺮادي ﺑﺎ ﻫﺮﮔﻮﻧﻪ اﺳﺘﻔﺎده از ﺗﺠﺮﺑﻪ ﻫﺎي دﻳﻨﻲ ﺑﺮاي اﺛﺒﺎت ﺣﻘﺎﻧﻴﺖ ﻳﺎ ﻋﻘﻼﻧﻴﺖ ﺑﺎورﻫﺎي دﻳﻨـﻲ 13 / / ﻣﺨﺎﻟﻔــﺖ ﻣــﻲ ﻧﻤﺎﻳﻨــﺪ. از ﻳــﻚ ﺳــﻮ ، ﺑﺮﺧــﻲ از ﺟﻤﻠــﻪ واﻟﺘــﺮ اﺳــﺘﻴﺲ (1886- 1967) در ﻣﻴــﺎن / / ﺳﻨﺖ ﻫﺎي دﻳﻨﻲ ﮔﻮﻧﺎﮔﻮن ﺑﺮاي ﺗﺠﺮﺑﻪﻫﺎي ﺑﻪ ﻇﺎﻫﺮ ﻧﺎﺳﺎزﮔﺎر و ﻣﺘﻨﺎﻗﺾ، ﺑﻪ ﻫﺴﺘ ﻪاي ﻣﺸﺘﺮك ﻣﻌﺘﻘﺪﻧﺪ / / و از ﻫﻤﻴﻦ رو، ﻓﻬﺮﺳﺘﻲ از وﻳﮋﮔﻲﻫﺎي ﻫﺴﺘﺔ ﻣﺸﺘﺮك ﺗﺠﺮﺑـ ﻪ ﻫـﺎي دﻳﻨـﻲ را اراﻳـﻪ داده اﻧـﺪ . در ﻃﻴـﻒ / / 14 ﻣﻘﺎﺑــﻞ، ﻋــﺪه دﻳﮕــﺮي از ﺟﻤﻠــﻪ اﺳــﺘﻴﻮن ﻛَﺘــﺰ ( - 1944) ﺑــﻪ ﻫــﻴ ﭻﮔﻮﻧــﻪ ﻫﺴــﺘﺔ ﻣﺸــﺘﺮﻛﻲ ﺑــﺮاي 15 ﺗﺠﺮﺑ ﻪﻫﺎي دﻳﻨﻲ و ﻋﺮﻓﺎﻧﻲ در ﺳﻨﺖﻫﺎي ﮔﻮﻧﺎﮔﻮن ﻗﺎﻳﻞ ﻧﻴﺴﺘﻨﺪ. 7 اﻣﺮوزه ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ اﻧﺘﻘﺎدات ﺷﺪﻳﺪ ﺑﻪ ﻣﺒﺎﻧﻲ ﻋﻘﻼﻧﻴﺖ در ﻏﺮب و زﻳﺮ ﺳﺆال رﻓﺘﻦ اﻻﻫﻴـﺎت ﻃﺒﻴﻌـﻲ از ﻳﻚ ﺳﻮ، و وﺟﻮد ﻣﻌﻀﻼت ﻣﻌﺮﻓﺖ ﺷﻨﺎﺧﺘﻲ و ﭼﻮن و ﭼﺮا ﭘﺬﻳﺮﺷﺪن راهﻫﺎي ﺷﻨﺎﺧﺖ ﻋﺎﻟﻢ (ﻋﻠـﻮم ﻋﻘﻠﻲ، ﻋﻠﻮم ﺗﺠﺮﺑﻲ و ﻋﻠﻮم ﺗﺎرﻳﺨﻲ) در ﻗﻠﻤﺮو ﻣﻌﺮﻓﺖ ﺷﻨﺎﺳﻲ از ﺳﻮي دﻳﮕﺮ، و ﻫﻤﭽﻨﻴﻦ ﻧﻴـﺎز اﻧﺴـﺎن ﻣﺘﺠﺪد ﺑﻪ ﻣﻌﻨﻮﻳﺖ از ﺳﻮي دﻳﮕﺮ، ﺿﺮورت ﺗﺤﻘﻴﻖ در ﺑﺎب ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ روﺷﻦ ﻣﻲ ﺷﻮد. از اﻳﻦ رو، ﺑﺮﺧﻲ ﻓﻴﻠﺴﻮﻓﺎن دﻳﻦ از ﺟﻤﻠﻪ آﻟﺴـﺘﻮن ، در ﻣﻌﺮﻓـﺖ ﺷﻨﺎﺳـﻲ ﺧـﻮد ﺑـﻪ ﺑﺤـﺚ ﺗﺠﺮﺑـﺔ دﻳﻨـﻲ ﭘﺮداﺧﺘ ﻪاﻧﺪ. 7 ﻧﮕﺎﻫﻲ ﮔﺬرا ﺑﻪ اﻧﺪﻳﺸﻪﻫﺎ و آﺛﺎر آﻟﺴﺘﻮن وﻳﻠﻴﺎم آﻟﺴﺘﻮن ﻣﻌﺮﻓﺖ ﺷﻨﺎس ﺑﺮﺟﺴﺘﺔ اﻣﺮﻳﻜﺎﻳﻲ و ﻓﻴﻠﺴﻮف دﻳﻦ ﻣﻌﺎﺻﺮ، ﺑﻪ ﺳﺒﺐ ﭘﮋوﻫﺶ ﻫﺎي ﺟـﺎﻣﻊ ، ﻧﻈﺮﻳﻪ ﻫﺎي ﺑﺪﻳﻊ و آﺛـﺎر ﺑﺮﺟﺴـﺘﻪ اش در ﺣـ ﻮزه ﻫـﺎي ﻓﻠﺴـﻔﻲ و دﻳﻨـﻲ ﻣـﺪ ت ﻫﺎﺳـﺖ ﻛـﻪ ﻣـﻮرد ﺗﻮﺟـﻪ ﻓﻴﻠﺴﻮﻓﺎن و اﻻﻫﻲ داﻧﺎن ﻗﺮار ﮔﺮﻓﺘﻪ اﺳﺖ. اﻻﻫﻴﺎت ﻓﻠﺴﻔﻲ، ﻧﻈﺮﻳـﺔ ﻣﻌﺮﻓـﺖ (ﻣﻔﻬـﻮم ﻣﻌﺮﻓـﺖ و ﺗﻮﺟﻴـﻪ ﻣﻌﺮﻓﺘﻲ)، ﻧﻈﺮﻳﻪ ادراك، ﻣﻌﺮﻓﺖ ﺷﻨﺎﺳﻲ ﺗﺠﺮﺑﺔ دﻳﻨﻲ و ﻓﻠﺴـﻔ ﺔ زﺑـﺎن ، ﻋﻤـﺪه ﻣﻮﺿـﻮﻋﺎﺗﻲ ﻫﺴـﺘﻨﺪ ﻛـﻪ آﻟﺴﺘﻮن ﺑﺪا نﻫﺎ ﭘﺮداﺧﺘﻪ اﺳﺖ. ﻣﺒﺎﺣﺚ ﻣﻌﺮﻓﺖ ﺷﻨﺎﺳﻲ و ﺑﺤﺚ ﺗﺠﺮﺑﺔ دﻳﻨﻲ از دﻏﺪﻏ ﻪﻫـﺎي اﺻـﻠﻲ آﻟﺴـﺘﻮن اﺳـﺖ . وي ﺑـﻪ ﺳـﺒﺐ ﻃﺮح ﻧﻈﺮﻳﻪ ﺑﺪﻳﻌﻲ در ﻣﻌﺮﻓﺖ ﺷﻨﺎﺳﻲ و ﺑﺤﺚ ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﻫﻢ اﻛﻨﻮن از ﻣﻄﺮح ﺗﺮﻳﻦ ﻣﻌﺮﻓﺖ ﺷﻨﺎﺳـﺎن و ﻓﻴﻠﺴﻮﻓﺎن دﻳﻦ ﺑ ﻪﺣﺴﺎب ﻣﻲ آﻳﺪ. ﻛﺘﺎب ادراك ﺧﺪا (Perceiving God) در اﻳﻦ زﻣﻴﻨﻪ اﺛﺮي ﻛﻼﺳﻴﻚ 16 اﺳﺖ. آﻟﺴﺘﻮن ﺑﺎ روﻳﻜﺮدي ﻣﻌﺮﻓ ﺖﺷﻨﺎﺳﺎﻧﻪ ﺑﻪ ﺳﺮاغ ﺗﺠﺮﺑﺔ دﻳﻨﻲ و ﺑﺤﺚ از ﻣﺎﻫﻴـﺖ آن ﻣـﻲ رود. او ﻣﻌﺘﻘﺪ اﺳﺖ ﻛﻪ ﺗﺠﺮﺑﺔ دﻳﻨﻲ ﻫﻤﺎن ﺳﺎﺧﺖ ﺗﺠﺮﺑﺔ ﺣﺴﻲ را دارد و ﻧﻮﻋﻲ ادراك ﺧﺪاوﻧﺪ اﺳﺖ. ﻧﻈﺮﻳﺔ او در ﺑﺎب ﻣﺎﻫﻴﺖ ﺗﺠﺮﺑﺔ دﻳﻨﻲ و ﺗﻮﺟﻴ ﻪﮔﺮي آن ﻧﺴﺒﺖ ﺑﻪ ﺑﺎورﻫﺎي دﻳﻨﻲ از ﺣﻴـﺚ ﻣﻌﺮﻓـ ﺷﻨﺎﺳـﻲ و 17 ﻫﻤﭽﻨﻴﻦ در ﺳﻨﺖ ﻋﺮﻓﺎﻧﻲ ادﻳﺎن ﺗﻮﺣﻴﺪي اﻫﻤﻴﺖ ﺑﺴﻴﺎر دارد. در اﻳﻦ ﺟﺎ ﻳﺎدآوري دو ﻧﻜﺘﻪ ﻻزم اﺳﺖ: 1. ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ اﻳﻦ ﻛﻪ ﻣﻮﺿﻮع اﻳﻦ ﻧﻮﺷﺘﺎر دﻳﺪﮔﺎه آﻟﺴﺘﻮن درﺑﺎرة ﻧﻘﺶ ﺗﺠﺮﺑﺔ دﻳﻨﻲ در ﺗﻮﺟﻴﻪ ﺑﺎورﻫﺎي دﻳﻨﻲ اﺳﺖ و اﻳﻦ ، ﺑﺤﺚﺑﺤﺜﻲ ﻣﻌﺮﻓ ﺖﺷﻨﺎﺳﺎﻧﻪ اﺳﺖ و ﺑﺎ / / / / ﺗﻮﺟﻪ ﺑﻪ اﻳﻦ ﻛﻪ ﻣﻬﻢ ﺗﺮﻳﻦ اﺛﺮ آﻟﺴﺘﻮن در اﻳﻦ زﻣﻴﻨﻪ ﻛﺘﺎب ادراك ﺧﺪاوﻧﺪ اﺳﺖ، از ﻫﻤﻴﻦ رو، در ﺑﻴﺎن دﻳﺪﮔﺎه وي ﺑﻴﺸﺘﺮ ﺑﻪ ﻫﻤﻴﻦ ﻛﺘـﺎب ارﺟـﺎع داده ﺷـﺪه اﺳـﺖ .
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