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ﺗﺘﻤﻴﺰ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺑﺎﻟﺪﻳﻨﺎﻣﻴﺔ ﻭﺍﻟﺘﻄﻮﺭ ﺍﳌﺴﺘﻤﺮ ،ﻭﺍﻟﺬﻱ
ﻳﺘﺠﻠﻰ ﺑﻮﺿﻮﺡ ﰲ ﺳﺮﻋﺔ ﺍﺳﺘﺠﺎﺑﺔ ﺍﳌﻬﻨﺔ ﻟﻠﺘﻐﲑﺍﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﳝﻮﺝ ﺎ ﺍﺘﻤﻊ ﺍﻟﻜﺒﲑ ﻣﻦ ﺣﻮﳍﺎ
،ﻭ ﰲ ﺳﺮﻋﺔ ﻣﺘﺎﺑﻌﺔ ﻭﺍﺳﺘﻴﻌﺎﺏ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺘﻌﻠﻴﻤﻬﺎ ﻟﻜﻞ ﺟﺪﻳﺪ ﻣﻦ ﺍﻟﺘﻄﻮﺭﺍﺕ ﻭﺍﻟﺒﺼﺎﺋﺮ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ
ﺗﻈﻬﺮ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﰲ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻷﺧﺮﻯ ،ﻛﻤﺎ ﻳﺘﺠﻠﻰ ﰲ ﺳﺮﻋﺔ
ﺍﺳﺘﺠﺎﺑﺔ ﳑﺎﺭﺳﻴﻬﺎ ﳌﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻘﻮﱘ ﻭﺍﳌﺮﺍﺟﻌﺔ ﺍﳌﺴﺘﻤﺮﺓ ﳌﺪﻯ ﻓﺎﻋﻠﻴﺔ ﺍﳌﻬﻨﺔ ﰲ ﲢﻘﻴﻖ
ﺃﻫﺪﺍﻓﻬﺎ ﻣﻦ ﺗﻌﺪﻳﻼﺕ ،ﳑﺎ ﺍﻧﻌﻜﺲ ﺑﻮﺿﻮﺡ ﻋﻠﻰ ﺍﻟﺜﺮﺍﺀ ﺍﻟﻌﻈﻴﻢ ﻟﻠﻜﺘﺎﺑﺎﺕ ﺍﳌﻬﻨﻴﺔ ﺍﻟﱵ ﺗﺴﺠﻞ ﺗﻠﻚ
ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳌﺴﺘﻤﺮﺓ ﺳﻮﺍﺀ ﰲ ﺍﻟﺘﻨﻈﲑ ﺃﻭ ﰲ ﺍﳌﻤﺎﺭﺳﺔ.
ﻭﻻ ﺷﻚ ﺃﻥ ﻣﻦ ﺍﳌﻔﻴﺪ ﻟﻠﻤﺸﺘﻐﻠﲔ ﺑﺘﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﻣﺼﺮ ﻭﰲ ﺍﻟﻮﻃﻦ ﺍﻟﻌﺮﰊ ﺃﻥ
ﻳﺘﺎﺑﻌﻮﺍ ﻣﺎ ﻳﺴﺘﺠﺪ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﻣﻦ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﺘﻄﻮﺭﺍﺕ ،ﻻ ﺪﻑ ﺍﻟﻨﻘﻞ ﻭﺍﻟﺘﻘﻠﻴﺪ ﺩﻭﻥ ﻭﻋﻲ ،
ﻭﺇﳕﺎ ﺑـﻬﺪﻑ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺧﱪﺍﺕ ﺍﺘﻤﻌﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺳﺒﻘﺘﻨﺎ ﰲ ﻣﻀﻤﺎﺭ ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ …ﺇﺣﺎﻃﺔ ﺎ ،ﻭﺗﻌﺮﻓﺎ ﻋﻠﻰ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻣﻦ ﺩﻻﻟﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻤﺎﺭﺳﺘﻨﺎ --ﰲ
ﺿﻮﺀ ﻇﺮﻭﻓﻨﺎ ﻭﻭﺍﻗﻌﻨﺎ.
ﻭﻳﺮﻛﺰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﻗﻀﻴﺔ ﻫﺎﻣﺔ ﻣﻄﺮﻭﺣﺔ ﺍﻟﻴﻮﻡ ﺑﻘﻮﺓ ﺑﲔ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺘﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ … ﺃﻻ ﻭﻫﻲ ﻗﻀﻴﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ
ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺭﻏﻢ ﺃﻥ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻘﻀﻴﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻟﻴﺲ ﻭﻟﻴﺪ ﺍﻟﻴﻮﻡ ،ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﻌﻘﺪﻳﻦ ﺍﳌﺎﺿﻴﲔ ﲢﺪﻳﺪﺍ ﻗﺪ
ﺷﻬﺪﺍ ﻇﻬﻮﺭ ﻋﺪﺩ ﻫﺎﺋﻞ ﻣﻦ ﺍﳌﻘﺎﻻﺕ ﺍﻟﱵ ﻧﺸﺮﺕ ﰲ ﺍﻟﺪﻭﺭﻳﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺸﻬﲑﺓ ﰲ ﳏﻴﻂ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻛﻤﺎ ﺷﻬﺪﺍ ﺇﺟﺮﺍﺀ ﻋﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﺒﺤﻮﺙ ﻭﻋﻘﺪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺆﲤﺮﺍﺕ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ
،ﺇﻻ ﺃﻥ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳋﻤﺲ ﺍﳌﺎﺿﻴﺔ ﲢﺪﻳﺪﺍ ﻗﺪ ﺷﻬﺪﺕ ﻋﺪﺩﺍ ﻣﻦ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﻋﻼﻣﺎﺕ
٥
ﺑﺎﺭﺯﺓ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﰲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﳊﺪﻳﺚ ،ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻬﻨﺔ ﻗﺪ ﺃﺩﺭﻛﺖ ﺃﻥ ﺃﺧﺬ ﺍﻟﻌﻮﺍﻣﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﳑﺎﺭﺳﺔ ﻭﺗﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻫﻮ ﺍﻟﻀﻤﺎﻥ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻬﻨﺔ
ﻟﻔﺎﻋﻠﻴﺘﻬﺎ ﰲ ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ﺍﻟﱵ ﻳﺘﻮﻗﻊ ﺍﺘﻤﻊ ﻣﻨﻬﺎ ﺃﻥ ﲢﻘﻘﻬﺎ ،ﻭﻟﻌﻞ ﺃﻫﻢ ﺗﻠﻚ ﺍﳌﻌﺎﱂ ﺍﻟﱵ ﺗﺪﻝ
ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﳊﺪﻳﺚ ﻗﺪ ﺣﺼﻞ ﻋﻠﻰ ﺍﻋﺘﺮﺍﻑ ﺍﳌﻬﻨﺔ ﲜﺪﺍﺭﺗﻪ ﻭﺃﳘﻴﺘﻪ ﻣﺎﻳﻠﻲ:
) (١ﺧﺼﺼﺖ ﺩﺍﺋﺮﺓ ﻣﻌﺎﺭﻑ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﺼﺪﺭ ﻋﻦ ﺍﳉﻤﻌﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ
ﻟﻸﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ … ﻭﺍﻟﱵ ﺗﻌﺘﱪ ﺃﻭﺛﻖ ﺍﳌﺮﺍﺟﻊ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ
ﺍﻟﻌﺎﱂ …ﺧﺼﺼﺖ ﰲ ﻃﺒﻌﺘﻬﺎ ﺍﻷﺧﲑﺓ )ﺍﻟﻄﺒﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ﺍﻟﺼﺎﺩﺭﺓ ﻋﺎﻡ (١٩٩٥
ﺿﻤﻦ ﺍﳌﻠﺤﻖ ﺍﻷﺧﲑ ) (١٩٩٧ﻭ ﻷﻭﻝ ﻣﺮﺓ ﻣﻘﺎﻻ ﻣﻦ ﻣﻘﺎﻻﺎ ﺍﻟﺮﺋﻴﺴﻴﺔ Entryﻣﻮﺿﻮﻋﻪ
"ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ" ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﳑﺎ ﻳﺮﻗﻰ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻻﻋﺘﺮﺍﻑ ﺍﻟﺮﲰﻲ ﺑﺄﻥ
ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ ﻗﺪ ﺣﺼﻞ ﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﻑ ﺍﳌﻬﲏ/ﺍﻟﻌﻠﻤﻲ ﻟﻴﻜﻮﻥ ﺿﻤﻦ ﺍﻟﺘﻮﺟﻬﺎﺕ
ﺍﻟﻨﻈﺮﻳﺔ ﺍﳌﺴﺘﻘﺮﺓ ﻟﻠﻤﻬﻨﺔ .
) (٢ﻇﻬﺮ ﰲ ﻋﺎﻡ ١٩٩٦ﺃﻭﻝ ﻛﺘﺎﺏ ﻣﺮﺟﻌﻲ ﺟﺎﻣﻌﻲ Textbookﰲ ﺗﺎﺭﻳﺦ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺣﻮﻝ ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻨﻄﻠﻖ ﻣﻦ ﻭﺿﻊ ﺍﻟﻌﻮﺍﻣﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﻣﻮﺿﻌﻬﺎ ﻣﻦ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻬﻨﻴﺔ )ﺃﻳﺎ ﻛﺎﻥ ﺣﻜﻤﻨﺎ ﻋﻠﻰ ﳏﺘﻮﺍﻩ ﺃﻭ ﻋﻠﻰ ﺗﻮﺟﻬﻪ
ﺍﻟﻌﺎﻡ( ﺃﻻ ﻭﻫﻮ ﻛﺘﺎﺏ ﺑﻮﻟﻠﻴﺲ :
R. K. Bullis, Spirituality in Social Work Practice, (Washington: Taylor &Francis).
) (٣ﻇﻬﺮ ﰲ ﻋﺎﻡ ١٩٩٨ﺃﻭﻝ ﻛﺘﺎﺏ ﻣﺮﺟﻌﻲ ﺟﺎﻣﻌﻲ ﰲ ﻣﺴﺎﻕ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﺄﺳﻴﺴﻴﺔ ﰲ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﻨﺎﻭﻝ ﻗﻀﺎﻳﺎ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ﻟﻠﻔﺮﺩ ﰲ ﺍﻟﺒﻴﺌﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺿﻮﺀ ﺍﲡﺎﻩ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﺃﻻ ﻭﻫﻮ ﻛﺘﺎﺏ ﺳﻮﺯﺍﻥ ﺭﻭﺑﻴﻨـﺰ ﻭﺯﻣﻼﺅﻫﺎ :
Robbins, et al. , Contemporary Human Behavior Theory: A Critical Perspective for Social
Work (Boston: Allyn & Bacon).
) (٤ﺗﻀﻤﻦ "ﺩﻟﻴﻞ ﺇﺟﺮﺍﺀﺍﺕ ﻭﻣﺴﺘﻮﻳﺎﺕ ﺍﻻﻋﺘﺮﺍﻑ ﺑﱪﺍﻣﺞ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻃﺒﻌﺔ ١٩٩٥
ﻭﺍﻟﺼﺎﺩﺭ ﻋﻦ ﺍﻠﺲ ﺍﻷﻣﺮﻳﻜﻲ ﻟﺘﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ CSWEﻭﻷﻭﻝ ﻣﺮﺓ ﻣﻨﺬ
٦
ﺍﻟﻌﻘﻮﺩ ﺍﻷﻭﱃ ﻹﻧﺸﺎﺋﻪ ﻧﺼﺎ ﻳﺸﲑ ﺇﱃ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﺍﻟﺪﻳﻦ ،ﻭﺍﻷﻧﺴﺎﻕ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ
ﺧﺼﻮﺻﺎ ﰲ ﺍﺧﺘﻼﻓﺎﺎ ﻭﺗﻨﻮﻋﻬﺎ ،ﻛﻤﻜﻮﻧﺎﺕ ﻫﺎﻣﺔ ﺿﻤﻦ ﳏﺘﻮﻯ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺪﺭﺍﺳﻴﺔ
ﻟﻜﻠﻴﺎﺕ ﻭﻣﺪﺍﺭﺱ ﻭﺑﺮﺍﻣﺞ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
) (٥ﻇﻬﺮ ﻛﺘﺎﺏ "ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ :ﺍﲡﺎﻫﺎﺕ ﺣﺪﻳﺜﺔ" ﻋﺎﻡ ، ١٩٩٨
ﻭﺍﳌﺨﺼﺺ ﺑﻜﻠﻴﺘﻪ ﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻘﺎﻻﺕ ﺍﳌﻬﻤﺔ ﺍﻟﱵ ﺗﺘﻨﺎﻭﻝ ﻗﻀﺎﻳﺎ ﳑﺎﺭﺳﺔ ﻭﺗﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻭﻫﻮ ﻛﺘﺎﺏ :
Edward Canda, ed., Spirituality in Social Work: New Directions (New York : Haworth).
Society for Spirituality and) (٦ﻗﻴﺎﻡ "ﲨﻌﻴﺔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ"
Social Workﺑﺘﻨﻈﻴﻢ ﺛﻼﺛﺔ ﻣﺆﲤﺮﺍﺕ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻯ ﺍﻟﻘﻮﻣﻲ ﰲ ﺍﻷﻋﻮﺍﻡ ،١٩٩٥
١٩٩٧ ،١٩٩٦ﺗﻌﻜﺲ ﻣﻮﺿﻮﻋﺎﺎ ﻭﺿﻊ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺑﻮﺿﻮﺡ ،ﻓﻜﺎﻥ ﻣﻮﺿﻮﻉ ﺃﻭﳍﺎ "ﻋﻮﺩﺓ
ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ،ﻭﻛﺎﻥ ﻣﻮﺿﻮﻉ ﺛﺎﻧﻴﻬﺎ "ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺭﻭﺡ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ،ﻭﻛﺎﻥ ﻣﻮﺿﻮﻉ ﺛﺎﻟﺜﻬﺎ "ﺗﺜﺒﻴﺖ ﺍﻟﺮﻭﺡ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ،ﻭﻫﻲ
ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ:
;"1- "Retrieving the Soul of Social Work
;"2- "Expressing the Soul of Social Work
3- "Nurturing the Soul of Social Work".
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@ @@ïãbrÛa@Ý–ÐÛa
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@ @@òÓýÈÜÛ@òbnÛa@ÝyaŠ½a
@ @òîÇbànuüa@ò߆¨aë@åí†Ûa@´i
@ @
@ @òÓýÈÛa@‰ìĐm@Z@üëc
@ @ò’ÓbäàÜÛ@ï¹…b×þaë@ïbîÛaO@¿bÔrÛa@‰b⁄a@Zbîãbq
@ @bèÈÏaë…ë@òîšÔÛa@Þìy@pbibnØÛa@‰ìĐm@ZbrÛbq
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@ @ïãbrÛa@Ý–ÐÛa
@ @òîÇbànuüa@ò߆¨aë@åí†Ûa@´i@òÓýÈÜÛ@òbnÛa@ÝyaŠ½a
@ @
@ @òÓýÈÛa@‰ìĐm@Z@üëc
ﻟﻘﺪ ﺃﻭﺿﺢ ﺇﺩﻭﺍﺭﺩ ﻛﺎﻧﺪﺍ ﺃﻧﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻗﺪ
ﺍﺭﺗﺒﻄﺖ ﰲ ﻧﺸﺄﺎ ﺍﻷﻭﱃ ﺇﱃ ﺣﺪ ﻛﺒﲑ ﺑﺎﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺑﺎﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ،ﺇﻻ ﺃﻥ ﺍﳌﻬﻨﺔ ﻗﺪ
ﲢﻮﻟﺖ ﻣﻨﺬ ﺑﺪﺍﻳﺎﺕ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﰲ ﺍﲡﺎﻩ ﺍﻟﺘﺒﺎﻋﺪ ﻋﻦ ﺃﺻﻮﳍﺎ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﻟﻜﻨﻬﺎ ﻗﺪ ﻋﺎﺩﺕ
ﻟﻼﻫﺘﻤﺎﻡ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻨﺬ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﺇﱃ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ ،ﻭﻗﺪ ﻗﺎﻡ ﺑﺎﺳﺘﻌﺮﺍﺽ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻼﻗﺔ
ﺑﲔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻓﺒﲔ ﺃﻥ ﻫﺬﻩ
ﺍﻟﻌﻼﻗﺔ ﻗﺪ ﻣﺮﺕ ﺑﺜﻼﺛﺔ ﻣﺮﺍﺣﻞ ﻣﺘﻤﻴﺰﺓ ﻧﺸﲑ ﺇﻟﻴﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ ):( Canda, 1997: 300-301
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ﻋﻠﻤﻴﺔ ) quasi-scientificﺑﺘﻌﺒﲑ ﻛﺎﻧﺪﺍ( ﻛﺎﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻔﺮﻭﻳﺪﻳﺔ ﺃﻭ ﺍﳌﺎﺭﻛﺴﻴﺔ ﺃﻭ ﺍﻟﺴﻠﻮﻛﻴﺔ …
ﺸﺮﺕ ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻭﺍﻟﱵ ﺗﺘﻌﺎﺭﺽ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻣﻊ ﻣﺎ ﻫﻮ ﺭﻭﺣﻲ ﺃﻭ ﺩﻳﲏ ،ﻓﺎﺳﺘ
ﳑﺎ ﻳﻈﻬﺮ ﺑﻮﺿﻮﺡ ﰲ ﺳﻴﺎﺳﺎﺕ ﺍﻠﺲ ﺍﻷﻣﺮﻳﻜﻲ ﻟﺘﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ، CSWEﻓﺒﺎﻟﺮﻏﻢ ﻣﻦ
ﺃﻥ ﺗﻠﻚ ﺍﻟﺴﻴﺎﺳﺎﺕ ﻛﺎﻧﺖ ﻃﻮﺍﻝ ﺍﳋﻤﺴﻴﻨﺎﺕ ﻭﺍﻟﺴﺘﻴﻨﺎﺕ ﺗﺸﲑ ﺑﻮﺿﻮﺡ ﺇﱃ ﺃﳘﻴﺔ ﺍﳊﺎﺟﺎﺕ
ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻨﺎﺱ ،ﺇﻻ ﺃﺎ ﺃﻟﻐﺖ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﰲ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ﻭﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ.
@ @†í†u@åß@@òîyëŠÛa@ïyaìäÛbi@âbànçüa@ñ…ìÇ@òÜyŠß@Z@òrÛbrÛa@òÜyŠ½a
@ @ Resurgence of interest in spirituality
ﺑﺪﺃﺕ ﺑﻮﺍﻛﲑ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﰲ ﺍﻟﻈﻬﻮﺭ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ،ﻭﻟﻜﻨﻬﺎ ﺍﻛﺘﺴﺒﺖ ﻗﻮﺓ ﺩﺍﻓﻌﺔ
ﺑﺸﻜﻞ ﺳﺮﻳﻊ ﻣﻨﺬ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ،ﺣﻴﺚ ﺑﺪﺃ ﺍﻟﻜﺜﲑﻭﻥ ﻳﻄﺎﻟﺒﻮﻥ ﺑﺈﳚﺎﺩ ﻃﺮﻕ ﻣﻨﺎﺳﺒﺔ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﻭﺟﻪ ﻳﺘﺴﻊ ﻟﻠﺘﻨﻮﻉ ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﻌﱪ ﺎ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻣﻞ ﻋﻦ ﻧﻔﺴﻬﺎ ،
ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧﺘﺠﻨﺐ ﻓﻴﻪ ﻣﺰﺍﻟﻖ ﺍﺳﺘﺒﻌﺎﺩ ﺍﻵﺧﺮ ،ﻭﳏﺎﻭﻻﺕ ﲢﻮﻳﻞ ﺍﻟﻨﺎﺱ ﻋﻦ ﺩﻳﺎﻧﺎﻢ ،
ﻓﺠﺎﺀﺕ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﲤﺜﻞ ﻋﻮﺩﺓ ﻟﻼﻫﺘﻤﺎﻡ ﺍﻟﻮﺍﺳﻊ ﺑﺎﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﺨﱪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻟﻜﻨﻬﺎ
ﻣﺘﺤﺮﺭﺓ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻣﻦ ﺿﻴﻖ ﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﱵ ﲤﻴﺰﺕ ﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ،ﻓﻈﻬﺮ ﻋﺪﺩ ﻫﺎﺋﻞ ﻣﻦ
ﺍﳌﻘﺎﻻﺕ ﺍﻟﱵ ﺗﻌﻜﺲ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ،ﻭﻗﺪ ﺍﺗﺴﻤﺖ ﺍﻟﺘﺴﻌﻴﻨﺎﺕ ﺑﺘﺰﺍﻳﺪ ﺍﻟﺒﺤﻮﺙ ﺣﻮﻝ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ
ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻊ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﳏﺪﺩﺓ ﺗﻮﺍﺟﻪ ﳑﺎﺭﺳﺔ ﻭﺗﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،
ﻭﺃﻧﺸﺌﺖ "ﲨﻌﻴﺔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" ﻋﺎﻡ ، ١٩٩٠ﻭﺍﺳﺘﻤﺮﺕ ﰲ ﻋﻘﺪ
ﻣﺆﲤﺮﺍﺎ ﺍﻟﺴﻨﻮﻳﺔ ﻣﻨﺬ ١٩٩٥ﻋﻠﻰ ﻣﺎ ﺃﺳﻠﻔﻨﺎ.
@ @ò’ÓbäàÜÛ@ï¹…b×þaë@ïbîÛaO@¿bÔrÛa@‰b⁄a@Zbîãbq
ﻗﺒﻞ ﺃﻥ ﻧﺘﻌﺮﺽ ﻟﻠﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﻨﺎﻭﻟﺖ ﺎ ﻛﺘﺎﺑﺎﺕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﻀﻴﺔ ﺗﻌﺮﻳﻒ ﺍﻟﻨﻮﺍﺣﻲ
ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻭﻃﺒﻴﻌﺘﻬﺎ ﻓﻘﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻧﺸﲑ ﺑﻜﻠﻤﺔ ﺇﱃ ﺍﻹﻃﺎﺭ ﺍﻟﺜﻘﺎﰲ /ﺍﻟﺴﻴﺎﺳﻲ/
ﺍﻻﺟﺘﻤﺎﻋﻲ /ﺍﻷﻛﺎﺩﳝﻲ ﺍﻟﺬﻱ ﺗﺘﻢ ﺍﳌﻨﺎﻗﺸﺔ ﰲ ﺿﻮﺋﻪ ،ﻓﻬﺬﺍ ﺃﻣﺮ ﺿﺮﻭﺭﻱ ﻟﺘﻘﺪﻳﺮ ﻗﻴﻤﺔ ﺍﻟﺒﺼﺎﺋﺮ
ﺍﳌﻌﺮﻭﺿﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭﻭﺿﻌﻬﺎ ﰲ ﻣﻜﺎﺎ ﺍﻟﺼﺤﻴﺢ ،ﻭﺳﺘﺘﺮﻛﺰ ﺍﳌﻨﺎﻗﺸﺔ ﻫﻨﺎ ﻋﻠﻰ ﻧﻘﻄﺘﲔ
ﺃﺳﺎﺳﻴﺘﲔ ﳘﺎ (١) :ﻭﺍﻗﻊ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻟﺘﻐﺎﻳﺮ ﺍﻟﺪﻳﲏ ﺍﻟﻜﺒﲑ ﰲ ﺍﺘﻤﻊ ﺍﻷﻣﺮﻳﻜﻲ ) (٢ﺿﻐﻮﻁ ﺍﳌﺬﻫﺐ
ﺍﻟﻮﺿﻌﻲ/ﺍﻹﻣﺒﲑﻳﻘﻲ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺜﲔ ﻭﺍﳌﻬﻨﻴﲔ.
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@ @ZïØíŠßþa@Éàna@¿@jØÛa@í†Ûa@ŠíbÌnÛaë@ÊìänÛa@ÉÓaë@HQI
ﺍﺘﻤﻊ ﺍﻷﻣﺮﻳﻜﻲ ﳎﺘﻤﻊ ﻳﺘﺴﻢ ﺑﺎﻟﺘﻨﻮﻉ ﺍﻟﺸﺪﻳﺪ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﻌﺘﻘﺪﺍﺕ ﺍﳌـﻮﺍﻃﻨﲔ ﻭﺍﻧﺘﻤـﺎﺀﺍﻢ
ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ ﺭﻓﻀﻬﻢ ﻷﻱ ﺍﻟﺘﺰﺍﻡ ﺩﻳﲏ ،ﻭﻫﻮ ﻟﺬﻟﻚ -ﻭﻟﻐﲑ ﺫﻟﻚ ﺃﻳﻀﺎ -ﳎﺘﻤﻊ ﻗﺎﺋﻢ ﻋﻠـﻰ ﻓﻜـﺮﺓ
ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﲟﻌﲎ ﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ ،ﻷﻥ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﺗﺘﺒﲎ ﺍﻟﺪﻭﻟﺔ ﺃﻱ ﻋﻘﻴﺪﺓ ﺃﻭ ﺩﻳـﻦ ﺃﻭ
ﺣﱴ ﻣﺬﻫﺐ ﻣﻌﲔ ﺇﻻ ﻭﻗﺪ ﺿﻤﻨﺖ ﺑﺬﻟﻚ ﺃﻥ ﺗﺜﲑ ﺛﺎﺋﺮﺓ ﺑﻘﻴﺔ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﺍﳌﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ .
ﻭﻗﺪ ﺑﺬﻝ ﺇﺩﻭﺍﺭﺩ ﻛﺎﻧﺪﺍ ﺟﻬﺪﺍ ﻛﺒﲑﺍ ﰲ ﳏﺎﻭﻟﺔ ﺭﺳﻢ ﺍﳋﺮﻳﻄﺔ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻟﻠﻤﻮﺍﻃﻨﲔ ﺍﻷﻣﺮﻳﻜﻴﲔ ﺍﻧﺘﻬﻰ
ﻣﻨﻪ ﺇﱃ ﺍﻟﻘﻮﻝ ﺃﻧﻪ "ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺈﻧﻚ ﻟﻦ ﲡﺪ ﺃﻱ ﺩﻳﺎﻧﺔ ﺃﻭ ﺗﻮﺟﻪ ﺭﻭﺣﻲ ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﺇﻻ ﻭﲡـﺪﻩ ﰲ
ﺍﻟﻮﺍﻗﻊ ﳑﺜﻼ ﺑﺪﺭﺟﺔ ﺃﻭ ﺃﺧﺮﻯ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ " ).(Canda, 1997 : 305
ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻻ ﺗﻨﻌﻜﺲ ﻓﻘﻂ ﻋﻠﻰ ﻭﺍﻗﻊ ﻣﻌﺘﻘﺪﺍﺕ "ﺍﻟﻌﻤﻼﺀ" ﻭﺣﺪﻫﻢ --ﻧﻘﺼﺪ ﻣﺴﺄﻟﺔ
ﺍﻟﺘﻨﻮﻉ ﺍﻟﺸﺪﻳﺪ ﻭﻋﺪﻡ ﺍﻟﺘﺠﺎﻧﺲ --ﻭﺇﳕﺎ ﺃﻳﻀﺎ ﻋﻠﻰ ﻭﺍﻗﻊ ﻣﻌﺘﻘﺪﺍﺕ "ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ"
ﺃﻧﻔﺴﻬﻢ ،ﻭﺍﻟﱵ ﺗﻈﻬﺮ ﺻﻌﻮﺑﺘﻬﺎ ﺑﺸﻜﻞ ﺧﺎﺹ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﻄﺮﻳﻘﺔ ﺗﻌﺎﻣﻞ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ
ﻣﻊ ﺍﻟﻌﻤﻼﺀ ﰲ ﺣﺎﻟﺔ ﺍﺧﺘﻼﻑ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺪﻳﲏ ﺃﻭ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺮﻭﺣﻲ … ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﱵ ﺗﻜﺎﺩ
ﺗﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻻ ﺍﻟﻘﺎﻋﺪﺓ .ﻭﻟﻘﺪ ﺃﺭﺍﺡ ﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﻮﻥ ﺃﻧﻔﺴﻬﻢ ﰲ ﺍﳌﺎﺿﻲ ﻣﻦ
ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﺗﻠﻚ ﺍﳌﻮﺍﻗﻒ ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﲡﺎﻫﻞ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺑﺮﻣﺘﻬﺎ
ﺑﺸﻜﻞ ﺗﺎﻡ ،ﻭﻛﺄﻧـﻬﺎ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﺃﻭ ﻏﲑ ﻓﺎﻋﻠﺔ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻳﻮﺍﺟﻬﻬﺎ ﺍﻟﻌﻤﻼﺀ ،ﻭﻟﻜﻨﻬﻢ ﻭﻗﺪ
ﻭﺟﺪﻭﺍ ﺍﻵﻥ ﺃﻥ ﻋﻤﻼﺀﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻳﺄﺧﺬﻭﻥ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺣﻲ ﻭﻛﺄﻧـﻬﺎ ﲟﺜﺎﺑﺔ ﺍﶈﻮﺭ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺣﻮﻟﻪ
ﺣﻴﺎﺗـﻬﻢ …ﺧﺼﻮﺻﺎ ﰲ ﻣﻮﺍﻗﻒ ﺍﻷﺯﻣﺎﺕ … ﻓﻘﺪ ﻛﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻴﺎﻏﺎﺕ
ﺍﳌﻬﻨﻴﺔ ﻻﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻋﻤﻠﻴﺔ ﺍﳌﺴﺎﻋﺪﺓ ﺻﻴﺎﻏﺎﺕ ﻋﺎﻣﺔ … ﺑﻞ ﺷﺪﻳﺪﺓ
ﺍﻟﻌﻤﻮﻣﻴﺔ … ﺣﱴ ﺗﺼﻠﺢ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﻛﻞ ﻇﻼﻝ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ -ﻟﻠﻌﻤﻼﺀ ﻭﻟﻸﺧﺼﺎﺋﻴﲔ
ﺍﻻﺟﺘﻤﺎﻋﻴﲔ -ﺫﺍﺕ ﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ ﻏﲑ ﺍﻟﺪﻳﻨﻴﺔ ﻛﻤﺎ ﺳﻨﺮﻯ ﺑﻌﺪ ﻗﻠﻴﻞ.
@ @Z´îäè½aë@´rybjÛa@óÜÇ@áí†ÔÛa@ïÔíjß⁄aOïÈ™ìÛa@k爽a@ÂìÌ™@HRI
ﰲ ﺃﻱ ﻣﻨﺎﻗﺸﺔ ﺟﺎﺩﺓ ﻭﺟﺪﻳﺪﺓ )ﺗﻮﺷﻚ ﺃﻥ ﺗﺼﻞ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ( ﻛﺘﻠﻚ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻨﺴﻰ ﺃﻥ ﺍﻷﻃﺮ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﱵ ﺗﺒﻨﺘﻬﺎ
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ﺍﳌﻬﻨﺔ ﰲ ﺍﳌﺎﺿﻲ ﰲ ﺇﻃﺎﺭ ﻓﻠﺴﻔﺔ ﺍﻟﻌﻠﻢ "ﺍﻟﻮﺿﻌﻴﺔ/ﺍﻹﻣﺒﲑﻳﻘﻴﺔ" ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺃﺻﻠﻬﺎ ﺛﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺪﻳﻦ
)ﳑﺜﻼ ﰲ ﺍﻟﻜﻨﻴﺴﺔ( ﻻﺯﺍﻟﺖ ﻓﺎﻋﻠﺔ ﺣﱴ ﺍﻵﻥ ﰲ ﻧﻄﺎﻕ ﺍﳋﻄﺎﺏ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻬﲏ ﺍﳌﻌﺎﺻﺮ ،ﳑﺎ ﻳﻠﻘﻲ
ﺑﻈﻼﻟﻪ ﺍﻟﻜﺜﻴﻔﺔ ﻋﻠﻰ ﺍﳊﻮﺍﺭ ﺣﻮﻝ ﻃﺒﻴﻌﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺇﺫﺍ ﻛﺎﻥ
ﻣﻦ ﺍﳌﻔﻬﻮﻡ ﺃﻥ ﻧﺘﻮﻗﻊ ﺃﻥ ﻳﻠﻘﻰ ﻫﺬﺍ ﺍﻻﲡﺎﻩ ﺍﳉﺪﻳﺪ ﻣﻘﺎﻭﻣﺔ ﻣﻦ ﺟﺎﻧﺐ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﲤﺖ ﺗﻨﺸﺌﺘﻬﻢ
ﺍﻟﻌﻠﻤﻴﺔ ﻭﰎ ﺗﺸﻜﻴﻞ ﺷﺨﺼﻴﺎﻢ ﺍﳌﻬﻨﻴﺔ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ /ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﻘﺪﳝﺔ ،ﻓﺈﻧﻨﺎ ﳚﺐ
ﺃﻻ ﻧﻨﺴﻰ ﺃﻥ ﻫﺬﺍ ﻳﺆﺛﺮ ﻋﻠﻰ ﺧﻄﺎﺏ ﺭﻭﺍﺩ ﺍﻟﺘﻮﺟﻪ ﺍﳉﺪﻳﺪ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻢ ﻳﺘﻮﻗﻌﻮﻥ ﻫﺬﻩ ﺍﳌﻘﺎﻭﻣﺔ
ﻭﳛﺴﺒﻮﻥ ﺣﺴﺎﺎ ﰲ ﺧﻄﺎﻢ ﻟﻶﺧﺮ ،ﻓﺘﺮﺍﻫﻢ ﳛﺎﻭﻟﻮﻥ ﺃﻻ ﻳﺒﺪﻭ ﳐﺘﻠﻔﲔ ﻛﺜﲑﺍ ﻋﻦ ﺍﳌﺄﻟﻮﻑ
ﻭﺍﳌﻄﺮﻭﻕ ،ﻭﻳﻈﻬﺮ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺑﻮﺿﻮﺡ ﰲ ﺃﻥ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﻳﺘﺠﻬﻮﻥ ﺇﱃ ﺍﻟﺼﻴﺎﻏﺎﺕ ﺍﻟﺸﺪﻳﺪﺓ
ﺍﻟﻌﻤﻮﻣﻴﺔ ﻏﲑ ﺍﳌﻠﺘﺰﻣﺔ ﺑﺄﺑﻌﺎﺩ ﻏﻴﺒﻴﺔ ،ﻟﻴﺘﺠﻨﺒﻮﺍ ﺍﻟﺘﺮﻛﻴﺰ ﺍﻟﻮﺍﺿﺢ ﻋﻠﻰ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻐﻴﺒﻴﺔ ﺍﳌﺘﻌﺎﻟﻴﺔ
ﺍﻟﱵ ﺗﻨﻜﺮﻫﺎ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻮﺿﻌﻴﺔ/ﺍﻹﻣﺒﲑﻳﻘﻴﺔ .
@ @bèÈÏaë…ë@òîšÔÛa@Þìy@pbibnØÛa@‰ìĐm@ZbrÛbq
ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻧﺘﺴﺎﺀﻝ ﻋﻦ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﱵ ﺃﺩﺕ ﺇﱃ ﻇﻬﻮﺭ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﳌﻬﲏ ﺍﳉﺪﻳﺪ
،ﻭﻋﻠﻰ ﺗﻨﺎﻣﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺑﺎﻟﺬﺍﺕ ،ﻭﻟﻺﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺴﺎﺅﻝ
ﻓﺈﻧﻪ ﻻﺑﺪ ﻟﻨﺎ ﻣﻦ ﺃﻥ ﻧﺮﺟﻊ ﺇﱃ ﺍﳌﻨﺎﻗﺸﺎﺕ ﺍﳊﺎﻣﻴﺔ ﺍﻟﻮﻃﻴﺲ ﺍﻟﱵ ﺃﺛﺎﺭﺎ ﻧﺘﺎﺋﺞ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﻘﻮﳝﻴﺔ ﳌﺪﻯ
ﻓﺎﻋﻠﻴﺔ ﺍﳋﺪﻣﺎﺕ ﺍﳌﻬﻨﻴﺔ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﻮﻥ ﻟﻌﻤﻼﺋﻬﻢ ﻣﻨﺬ ﺃﻭﺍﺧﺮ ﺍﻟﺴﺘﻴﻨﺎﺕ
ﻭﺃﻭﺍﺋﻞ ﺍﻟﺴﺒﻌﻴﻨﺎﺕ ،ﺫﻟﻚ ﺃﻥ ﺗﻠﻚ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺘﻘﻮﳝﻴﺔ ﻗﺪ ﺧﺮﺟﺖ ﻋﻠﻴﻨﺎ ﺑﻨﺘﺎﺋﺞ ﳐﻴﺒﺔ ﻟﻶﻣﺎﻝ ،
ﻭﻛﺎﻧﺖ ﲟﺜﺎﺑﺔ ﺍﻟﺼﺪﻣﺔ ﺍﻟﱵ ﺃﻟﻘﺖ ﺍﳌﻬﻨﺔ ﰲ ﺩﻭﺍﻣﺔ ﻣﻦ ﺍﳌﺮﺍﺟﻌﺎﺕ ﻟﻠﺒﺤﺚ ﻭﺍﻟﺘﻨﻘﻴﺐ ﻋﻦ ﺃﺳﺒﺎﺏ
ﺍﻟﻔﺸﻞ ﻭﺍﻟﻘﺼﻮﺭ ) ، (Fischer, 1973, 1981; Reid & Hanrahan, 1982; Gordon, 1983ﻭﻗﺪ ﻋﱪ
ﻓﻴﺸﺮ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺑﻘﻮﻟﻪ ﺃﻥ ﺗﻠﻚ ﺍﻟﺴﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺴﻠﺒﻴﺔ ﺍﳌﺴﺘﻤﺮﺓ ﻟﻠﻤﻤﺎﺭﺳﺔ ﻗﺪ ﺃﺩﺕ ﺇﱃ
"ﺃﺯﻣﺔ" ،ﺃﺩﺕ ﺑﺪﻭﺭﻫﺎ ﺇﱃ ﻧﺸﺎﻁ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻤﺤﻴﺺ ﻭﺍﻟﺘﻨﻘﻴﺐ ﲝﺜﺎ ﻋﻦ ﳕﺎﺫﺝ ﺟﺪﻳﺪﺓ ﻟﻠﻤﻤﺎﺭﺳﺔ
) ، (Fischer, 1981: 200ﻭﻗﺪ ﻛﺎﻥ ﳍﺬﺍ ﻛﻠﻪ ﺃﺛﺮﻩ ﰲ ﻗﻴﺎﻡ ﺍﻟﻜﺜﲑﻳﻦ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﺟﺬﺭﻳﺎ ﻓﻴﻤﺎ ﻛﺎﻥ
ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﳌﺴﻠﻤﺎﺕ ﺫﺍﺕ ﺍﻟﻄﺒﻴﻌﺔ "ﺍﻟﻌﻠﻤﻴﺔ" ،ﻭﻗﺪ ﺷﺠﻊ ﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺇﻋﺎﺩﺓ
ﺍﻟﻨﻈﺮ ﺗﻠﻚ ﺃﺎ ﺗﺰﺍﻣﻨﺖ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻣﻊ ﺟﻬﻮﺩ ﻣﻮﺍﺯﻳﺔ ﻹﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻭﺍﳌﺮﺍﺟﻌﺎﺕ ﰲ ﻧﻄﺎﻕ ﻓﻠﺴﻔﺔ
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New Paradigm ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ … ﺗﻠﻚ ﺍﳌﺮﺍﺟﻌﺎﺕ ﺍﻟﱵ ﻃﺎﻟﺒﺖ ﺑﺘﺒﲏ "ﺗﻮﺟﻪ ﻋﻠﻤﻲ" ﺟﺪﻳﺪ
ﻳﺘﺠﺎﻭﺯ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻮﺿﻌﻴﺔ/ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ،ﻭﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﻧﻈﺮﺓ ﴰﻮﻟﻴﺔ ﻻ ﲣﺘﺰﻝ
ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺟﻮﺍﻧﺒﻪ ﺍﳌﺎﺩﻳﺔ/ﺍﻟﺒﺪﻧﻴﺔ ﻭﺣﺪﻫﺎ ). (Ragab, 1993
ﻭﺧﻼﻝ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺑﺬﻟﺖ ﻟﺘﺸﺨﻴﺺ ﺍﳌﻮﻗﻒ ﻓﻘﺪ ﺑﺪﺃﺕ ﺃﺻﺎﺑﻊ ﺍﻻﺎﻡ ﺗﺸﲑ ﺇﱃ ﺍﻟﻌﻮﺍﻗﺐ
ﺍﻟﻮﺧﻴﻤﺔ ﺍﻟﱵ ﳒﻤﺖ ﻋﻦ ﻋﻠﻤﻨﺔ ﺍﳌﻬﻨﺔ ،ﻭﺇﱃ ﻋﻮﺍﻗﺐ ﺍﻟﻨﻈﺮﺓ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻀﻴﻘﺔ ﻟﻺﻧﺴﺎﻥ ﻭﻟﻠﻄﺒﻴﻌﺔ
ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻓﺘﺤﺪﺙ ﺟﻮﺯﻳﻒ ﻫﻴﺲ ﻣﺜﻼ ﻋﻤﺎ ﺃﲰﺎﻩ " ﺃﺯﻣﺔ ﺍﳍﻮﻳﺔ " ﺍﻟﱵ ﺗﻌﺎﱏ ﻣﻨﻬﺎ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ،ﻭﺍﻟﺬﻱ ﺃﻭﺿﺢ ﺃﻥ ﺃﺳﺎﺱ ﻫﺬﻩ ﺍﻷﺯﻣﺔ ﺇﳕﺎ ﻳﻜﻤﻦ ﰲ
ﺇﳘﺎﻝ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﰲ ﺍﳌﻤﺎﺭﺳﺔ ،ﻭﺍﻧﺘﻬﻲ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻷﺯﻣﺔ -ﰲ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻷﺧﲑ -ﺗﺮﺟﻊ ﺇﱃ
ﺃﻧﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﻬﻨﺔ ﺗﺘﺼﻞ ﺍﺗﺼﺎﻻ ﻭﺛﻴﻘﺎ "ﲟﻌﲎ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﺫﺍﺗﻪ" ﻓﺈﺎ
ﻣﻊ ﺫﻟﻚ ﻛﻐﲑﻫﺎ ﻣﻦ ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻗﺪ " ﺃﳘﻠﺖ ﻫﺬﺍ ﺍﻟﻌﺎﻣﻞ ﺍﻟﺮﻭﺣﻲ ﰲ ﺍﻹﻧﺴﺎﻥ
ﺇﳘﺎﻻ ﺫﺭﻳﻌﺎ ﺇﺫ ﺍﺧﺘﺰﻟﺖ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﳎﺮﺩ ﺗﻔﺎﻋﻞ ﺑﲔ ﻗﻮﻯ ﻏﺮﻳﺰﻳﺔ ،ﺃﻭ ﺇﱃ ﺣﺎﺟﺔ ﺃﺳﺎﺳﻴﺔ )ﺣﺎﻛﻤﺔ
( ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻘﻮﺓ" ،ﰒ ﺍﺳﺘﺸﻬﺪ ﺑﻔﻜﺘﻮﺭ ﻓﺮﺍﻧﻜﻞ ﺍﻟﺬﻱ ﻗﺎﻝ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺗﺘﺼﻞ
"ﺑﻘﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺃﻥ ﳚﺪ ﻣﻌﲎ ﺃﻋﻤﻖ ﻟﻮﺟﻮﺩﻩ ﺧﻼﻝ ﻋﻤﻠﻴﺔ ﻣﻜﺎﻓﺤﺘﻪ ﺃﻭ ﳏﺎﻭﻟﺘﻪ ﻟﺘﻐﻴﲑ ﻣﻮﻗﻔﻪ ﰲ
ﺍﳊﻴﺎﺓ" ،ﻭﻧﻘﻞ ﻋﻨﻪ ﻗﻮﻟﻪ "ﺇﻥ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﻻ ﳝﻜﻦ ﲡﺎﻫﻠﻪ ،ﻷﻧﻪ ﻫﻮ ﻣﺎ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻧﺴﺎﻧﺎ"
).(Hess, 1980: 59-66
ﻛﻤﺎ ﺑﲔ ﻣﺎﺭﺗﲔ ﻣﺎﺭﰐ ﰲ ﻣﻘﺎﻝ ﻫﺎﻡ ﺑﻌﻨﻮﺍﻥ " ﺍﳋﺪﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ :ﻣﺆﻣﻨﺔ ﺃﻡ ﻛﺎﻓﺮﺓ" ﺃﻥ
ﺇﳘﺎﻝ ﺍﻟﺪﻳﻦ ﰲ ﻛﺘﺎﺑﺎﺕ ﻭﳑﺎﺭﺳﺎﺕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺆﺩﻯ ﺇﱃ ﻭﺟﻮﺩ "ﻓﺠﻮﺓ ﰲ ﺍﻟﺘﺼﻮﺭ ﺑﲔ
ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻭﺑﲔ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺗﻘﺪﻡ ﳍﻢ ﺍﳋﺪﻣﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻓﺄﻭﻟﺌﻚ ﺍﻟﻨﺎﺱ ﻗﺪ
ﺗﻜﻮﻥ ﻟﺪﻳﻬﻢ ﺩﻭﺍﻓﻊ ﲢﺮﻛﻬﺎ ﺍﻟﺮﻏﺒﺔ ﰲ ﺇﳚﺎﺩ ﻣﻌﲎ ﳊﻴﺎﻢ ،ﻟﻜﻦ ﺗﻠﻚ ﺍﻟﺪﻭﺍﻓﻊ ﻭﺍﻟﺮﻏﺒﺎﺕ ﻻ ﲡﺪ
ﺁﺫﺍﻧﺎ ﺻﺎﻏﻴﺔ ﻋﻨﺪ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﺴﺘﺒﻌﺪ ﰲ ﻟﻐﺘﻪ ﺍﳌﺘﺨﺼﺼﺔ ﺃﻱ ﺍﻫﺘﻤﺎﻡ ﺬﻩ
ﺍﻟﻨﻮﺍﺣﻲ" ،ﻛﻤﺎ ﺃﺷﺎﺭ ﻣﺎﺭﰐ ﺇﱃ ﺃﻥ ﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺷﺌﻮﻥ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻤﺎ ﻳﻌﺮﻑ ﺑﺎﻟﺘﻮﺟﻪ ﺍﻟ ﻌﻠﹾﻤﺎﱐ
) Secularizationﳑﺎ ﻳﻌﲎ ﺃﻥ ﺍﳌﻤﺎﺭﺳﺎﺕ ﻭ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ -ﻣﺜﻞ ﻏﲑﻫﺎ -ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺒﲎ
ﻋﻠﻰ ﺃﺳـﺲ ﺗﺘﺼﻞ ﻓﻘﻂ ﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ، This-worldlyﻣﺴﺘﺒﻌﺪﺓ ﺑﺬﻟﻚ ﺃﻱ ﺻﻠﺔ ﺑﺎﷲ ﺃﻭ
ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ( ﺍﻟﺬﻱ ﻗﻄﻌﺖ ﺍﳋﺪﻣـﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻴﻪ ﺷﻮﻃﺎ ﻃﻮﻳﻼ ﻳﻌﺘﱪ ﻣﺴﺌﻮﻻ ﻋﻦ ﻗﺼﻮﺭ
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(Martin Marty, ﺍﳌﻤﺎﺭﺳﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭ ﺩﻋﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺁﺛﺎﺭﻩ ﺍﳌﺮﻳﺮﺓ
).1980 : 463-465
ﺃﻣﺎ ﺳﻮ ﺳﺒﻨﺴﺮ ﻓﻘﺪ ﺗﺴﺎﺀﻟﺖ ﻗﺒﻞ ﺫﻟﻚ ﺑﺴﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ ،ﻭﺑﻌﺒﺎﺭﺍﺕ ﺗﺘﻀﻤﻦ ﺍﻟﺘﻌﺠﺐ ﺍﻟﺸﺪﻳﺪ
ﻣﻦ ﻫﻴﻤﻨﺔ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻋﻠﻰ ﺇﻋﺪﺍﺩ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻭﳑﺎﺭﺳﺘﻬﻢ ﺑﻘﻮﳍﺎ " ﺇﺫﺍ
ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳊﺎﺟﺎﺕ ﻭﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻲ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺣﻴﺎﺓ ﺗﻠﻚ ﺍﻷﻋﺪﺍﺩ ﺍﻟﻜﺒﲑﺓ ﻣﻦ
ﺍﻟﻨﺎﺱ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻪ ﺗﻠﻚ ﺍﻟﻘﻴﻤﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻭ ﺍﶈﺘﻤﻠﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﻷﻋﺪﺍﺩ
ﺍﻟﻐﻔﲑﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﺈﻥ ﺍﳌﺮﺀ ﻟﻴﺘﺴﺎﺀﻝ ﻋﻦ ﺃﺳﺒﺎﺏ ﺗﺮﺩﺩ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﰲ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺘﻠﻚ
ﺍﳊﺎﺟﺎﺕ ﻭﻣﻘﺎﺑﻠﺘﻬﺎ . (Sue Spencer, 1957: 527) "..
ﻭﺗﺘﻔﻖ ﻓﻨﺴﻨﺘﻴﺎ ﺟﻮﺯﻳﻒ ﻣﻊ ﻣﻦ ﻳﺮﻭﻥ ﺃﻥ " ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﺗﺆﺛﺮ ﺗﺄﺛﲑﺍ ﻛﺒﲑﺍ
ﻋﻠﻰ ﺍﻷﻓﺮﺍﺩ ﰲ ﳐﺘﻠﻒ ﻣﺮﺍﺣﻞ ﺣﻴﺎﻢ ﱂ ﺗﻨﺎﻗﺶ ﺇﻻ ﻗﻠﻴﻼ ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ]ﰲ
ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ[ ..ﻭﺃﻧﻪ ﱂ ﻳﻘﺪﻡ ﺃﺣﺪ ﺃﻱ ﺇﻃﺎﺭ ﻧﻈﺮﻱ ﳌﺴﺎﻋﺪﺓ ﺍﻷﺧﺼﺎﺋﻲ ﻋﻠﻰ ﻓﻬﻢ
ﻭﺗﻘﻮﱘ ﺩﻳﻨﺎﻣﻴﺎﺕ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻌﻤﻼﺀ ،ﺃﻭ ﳌﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺍﻟﺘﺪﺧﻞ ﲟﻬﺎﺭﺓ ﰲ ﻫﺬﺍ ﺍﺎﻝ "
) ،(Joseph, 1988: 443ﻛﻤﺎ ﺃﻛﺪ ﻣﺎﻛﺲ ﺳﻴﺒﻮﺭﻳﻦ ﻭﺍﻳﺮﻳﻦ ﺑﺮﺍﻭﺭ ) (Canda, 1988: 238ﺃﻧﻪ
"ﳌﺎ ﻛﺎﻧﺖ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﲤﺜﻞ ﺑﻌﺪﺍ ﺃﺳﺎﺳﻴﺎ ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﳋﱪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ...ﻓﻼﺑﺪ ﻣﻦ ﺇﻋﻄﺎﺋﻬﺎ ﻣﺎ
ﺗﺴﺘﺤﻖ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﰲ ﲝﻮﺙ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﰲ ﺑﻨﺎﺀ ﻧﻈﺮﻳﺎﺎ ،ﻭﰲ ﳑﺎﺭﺳﺘﻬﺎ ﺍﳌﻬﻨﻴﺔ " .
ﻭﺩﻋﺎ ﻛﺎﻧﺪﺍ ) (Canda, 1988 :246ﺇﱃ ﺗﻮﺳﻴﻊ ﻧﻄﺎﻕ ﻣﻔﻬﻮﻡ " ﺍﻟﺸﺨﺺ -ﰲ ﺍﻟﺒﻴﺌﺔ " ﺍﻟﺬﻱ
ﻳﻌﺘﱪ ﳏﻮﺭ ﺍﺭﺗﻜﺎﺯ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻜﻲ ﻳﺸﻤﻞ ﻟﻴﺲ ﻓﻘﻂ "ﺩﺭﺍﺳﺔ ﻋﻼﻗﺎﺕ ﺍﻟﻌﻤﻴﻞ ﻣﻊ ﺍﻟﺒﻴﺌﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺇﳕﺎ ﺃﻳﻀﺎ ﻣﻊ ﺍﻟﻌﺎﱂ ﻏﲑ ﺍﻹﻧﺴﺎﱐ ،ﻭﻣﻊ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ" ،ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺘﻮﺻﻞ ﺇﱃ
ﻣﻌﺎﻳﲑ ﻟﺘﻘﺪﻳﺮ "ﺩﺭﺟﺔ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻷﺧﻼﻗﻲ ﻟﻠﻌﻤﻴﻞ" Moral and Spiritual
، developmentﰒ ﻳﻘﺘﺮﺡ ﻛﺎﻧﺪﺍ ﺑﻌﺾ ﺍﳌﻌﺎﻳﲑ ﺍﻟﱵ ﻳﺮﻯ ﺃﺎ ﺗﺼﻠﺢ ﻣﺒﺪﺋﻴﺎ ﻟﺘﻘﻴﻴﻢ ﺃﻭ ﻗﻴﺎﺱ ﺩﺭﺟﺔ
ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻌﻤﻼﺀ ﻣﺜﻞ:
ﺃ -ﺩﺭﺟﺔ ﺭﺿﺎﺀ ﺍﻟﻌﻤﻴﻞ ﻋﻦ ﺣﻴﺎﺗﻪ.
ﺏ -ﺩﺭﺟﺔ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﳊﺪﺏ ﺍﻟﱵ ﺗﺸﻴﻊ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﻌﻤﻴﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ .
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ﺝ -ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﺍﳌﻌﺎﱐ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﳌﻌﻘﺪﺓ.
ﺩ -ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﺘﻘﺒﻞ ﻓﻜﺮﺓ ﺣﺘﻤﻴﺔ ﺍﳌﻮﺕ ﻭﺍﳌﺮﺽ ﻭﻣﺎ ﻳﺸﺎﻬﺎ ﳑﺎ ﻳﺘﺤﺪﻯ ﺷﻌﻮﺭ ﺍﻹﻧﺴﺎﻥ ﲟﻌﲎ
ﺍﳊﻴﺎﺓ ﻭﻫﺪﻓﻬﺎ.
ﻭﻳﻨﺒﻬﻨﺎ ﻛﺎﻧﺪﺍ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺃﻥ " ﺑﻠﻮﺭﺓ ﻫﺬﻩ ﺍﳌﻌﺎﻳﲑ ﻟﺘﻘﻴﻴﻢ )ﺩﺭﺟﺔ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣﻲ( ﺗﺘﻄﻠﺐ ﺑﺬﻝ
ﺟﻬﻮﺩ ﻛﺒﲑﺓ ،ﻭﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﻳﲑ ﻳﻨﺒﻐﻲ ﺃﻻ ﲣﺘﺰﻝ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻌﻤﻴﻞ ﺇﱃ ﳎﺮﺩ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ
ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻠﻤﻼﺣﻈﺔ ﻣﻦ ﺍﳋﺎﺭﺝ " ). (P.246
ﺃﻣﺎ ﺩﺍﺩﱃ ﻭﻫﻠﻔﺠﻮﺕ ﻓﻘﺪ ﻧﺎﻗﺸﻮﺍ ﻣﻔﻬﻮﻡ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺪﻳﻨﻴﺔ
،ﻓﺄﻭﺿﺤﻮﺍ ﺃﻭﻻ ﺃﻥ ﺍﻟﺴﺒﺐ ﰲ ﺍﳋﻼﻓﺎﺕ ﺍﻟﺪﺍﺋﺮﺓ ﺣﻮﻝ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﺃﺎ "
ﺗﺘﻄﻠﺐ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﺭﻭﺡ" ،ﻭﻳﻨﻘﻼﻥ ﻋﻦ ﻫﺎﻳﻔﻴﻠﺪ ﻭﻛﺎﺳﻮﻥ ﺗﻌﺮﻳﻔﻬﻤﺎ ﻟﻠﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ
ﺃﺎ "ﺫﻟﻚ ﺍﻟﺒﻌﺪ ﺍﳌﺘﻀﻤﻦ ﳊﺎﺟﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺇﺟﺎﺑﺎﺕ ﻣﺮﺿﻴﺔ ﺣﻮﻝ ﻣﻌﲎ ﺍﳊﻴﺎﺓ ﻭﻣﻌﲎ
ﺍﳌﺮﺽ ﻭﻣﻌﲎ ﺍﳌﻮﺕ ،ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺴﻌﻲ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻋﻼﻗﺔ ﺃﻋﻤﻖ ﻣﻊ ﺍﷲ ﻭﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻣﻊ ﺍﻟﺬﺍﺕ"
،ﻭﻗﺪ ﺍﲡﻪ ﺍﳌﺆﻟﻔﺎﻥ ﺑﻌﺪ ﺫﻟﻚ ﻟﻠﻘﻮﻝ ﺑﺄﻥ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﺃﴰﻞ ﻣﻦ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻟﺪﻳﻦ
)ﰲ ﺇﻃﺎﺭ ﺍﳊﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ( ﻳﺸﲑ ﺇﱃ "ﺍﻷﻃﺮ ﺍﳌﺆﺳﺴﻴﺔ ﺍﻟﺮﲰﻴﺔ ﺍﻟﱵ ﲤﺎﺭﺱ ﰲ ﺇﻃﺎﺭﻫﺎ ﺍﳌﻌﺘﻘﺪﺍﺕ
ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ" ،ﻭﺃﻥ ﺍﳉﺪﻝ ﺍﻟﺪﺍﺋﺮ ﺣﻮﻝ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺇﳕﺎ ﻳﺮﺟﻊ ﰲ ﺟﺎﻧﺐ ﻣﻨﻪ ﺇﱃ
ﺻﻠﺔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﻟﺪﻳﻦ ،ﺫﻟﻚ ﺃﻥ ﺍﻟﻔﺼﻞ ﺍﻟﻘﺎﻧﻮﱐ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻭﻟﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ
ﺍﻷﻣﺮﻳﻜﻴﺔ ﳝﻨﻊ ﺗﺪﺭﻳﺲ ﺍﻟﺪﻳﻦ ﰲ ﺃﻱ ﻣﺆﺳﺴﺔ ﺣﻜﻮﻣﻴﺔ ،ﻭﳛﻮﻝ ﺩﻭﻥ ﺇﺩﺧﺎﻝ ﺍﻟﺪﻳﻦ ﻛﺠﺰﺀ ﻣﻦ
ﺣﻜﻮﻣﻴﺎ(Dudley & Helfgott, 1990 :277- ﺑﺮﺍﻣﺞ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﺘﻠﻘﻰ ﺩﻋﻤﺎ
).278
ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﻓﺈﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻬﻨﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ
ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻳﺮﻛﺰ ﻋﻠﻰ ﺻﻔﺔ ﺍﳌﺆﺳﺴﻴﺔ ﺗﻠﻚ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻣﻔﻬﻮﻡ ﺍﻟﺘﺪﻳﻦ Religiosity
ﻳﻘﺼﺪ ﺑﻪ "ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ" ) ، (Canda, 1997:305ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺑﺎﻟﻄﺒﻊ ﺇﺩﺭﺍﻛﺎ
ﻭﺍﺿﺤﺎ ﻟﻠﻌﻼﻗﺔ ﺍﻟﻮﺛﻴﻘﺔ ﺑﲔ ﺍﻟﺪﻳﻦ ﻭ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ،ﻓﻴﻘﻮﻝ ﻛﺎﻧﺪﺍ ﺃﻥ "ﺍﻟﺪﻳﻦ ﻳﺘﻀﻤﻦ ﺗﻨﻤﻴﻄﺎ
ﻟﻠﻤﻌﺘﻘﺪﺍﺕ ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺇﻃﺎﺭ ﻣﺆﺳﺴﺎﺕ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﺩﻋﻢ ﳎﺘﻤﻌﻲ ،ﻭﰲ ﺇﻃﺎﺭ ﺗﻘﺎﻟﻴﺪ
ﺫﺍﺕ ﺍﺳﺘﻤﺮﺍﺭ ﻋﱪ ﺍﻟﺰﻣﺎﻥ" ) . (p. 303ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﻻﺳﺘﺨﺪﺍﻡ ﺍﳊﺎﱄ
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ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻳﻌﺘﱪ ﺃﻭﺳﻊ ﻧﻄﺎﻗﺎ ﻭﺃﻛﺜﺮ ﴰﻮﻻ ﻣﻦ
ﻣﻔﻬﻮﻡ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻥ ﺍﺻﻄﻼﺡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ
ﺍﻟﺘﻮﺣﻴﺪﻳﺔ ﺑﻞ ﳝﺘﺪ ﻟﻴﺴﺘﻮﻋﺐ ﻛﻞ ﺍﻟﺼﻮﺭ ﺍﳌﻤﻜﻨﺔ ﻟﺴﻌﻲ ﺍﻟﻨﺎﺱ ﻹﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻋﻠﻰ ﻭﺟﻮﺩﻫﻢ ﰲ ﻫﺬﻩ
ﺍﳊﻴﺎﺓ ﻭﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺇﳚﺎﺩ ﻫﺪﻑ ﻟﻠﺤﻴﺎﺓ ﻭﻟﻼﺭﺗﺒﺎﻁ ﺑﺎﻟﻜﻮﻥ ﻭﺍﻟﱵ ﻗﺪ ﺗﺴﺘﻌﺼﻲ ﻋﻠﻰ ﺍﳊﺼﺮ ﰲ ﳎﺘﻤﻊ
ﻛﺎﺘﻤﻊ ﺍﻷﻣﺮﻳﻜﻲ.
ﻭﻟﻘﺪ ﺣﺎﻭﻝ ﻛﺎﻧﺪﺍ ﺃﻥ ﻳﺘﺘﺒﻊ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻳﺴﺘﺨﺪﻡ ﺎ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺘﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ
spirituality, religion ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ
،ﻓﺄﺷﺎﺭ ) (Canda, 1997: 302ﺇﱃ ﺃﻥ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻗﺪ ﻛﺎﻧﻮﺍ ﰲ ﺍﳌﺎﺿﻲ ﺃﻛﺜﺮ
ﺍﺳﺘﺨﺪﺍﻣﺎ ﻻﺻﻄﻼﺡ ﺍﻟﺪﻳﻦ ﻣﻦ ﺍﺻﻄﻼﺡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ،ﻷﻢ ﻛﺎﻧﻮﺍ ﻳﻨﻄﻠﻘﻮﻥ ﻋﺎﺩﺓ ﻣﻦ ﺗﻘﺎﻟﻴﺪ
ﺩﻳﻨﻴﺔ ﳏﺪﺩﺓ ﻛﺎﳌﺴﻴﺤﻴﺔ ﺃﻭ ﺍﻟﻴﻬﻮﺩﻳﺔ ،ﻭﻟﻜﻨﻬﻢ ﻣﻨﺬ ﺍﻟﺴﺘﻴﻨﺎﺕ ﻗﺪ ﺑﺪﺃﻭﺍ ﻳﻮﺳﻌﻮﻥ ﻧﻄﺎﻕ ﺍﻫﺘﻤﺎﻣﻬﻢ
ﺍﳌﻬﲏ ﻟﻴﻤﻜﻨﻬﻢ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻠﺘﻨﻮﻉ ﺍﻟﻜﺒﲑ ﰲ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻷﺧﺮﻯ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻮﻻﻳﺎﺕ
ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻛﺎﻟﺒﻮﺫﻳﺔ ﻭﺍﳍﻨﺪﻭﺳﻴﺔ ﻭﺍﻹﺳﻼﻡ ،ﻭﻣﻦ ﻫﻨﺎ ﺑﺪﺃ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻳﺼﺒﺢ
ﺃﻛﺜﺮ ﺷﻴﻮﻋﺎ ﰲ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻬﻨﻴﺔ.
ﻭﻟﻌﻞ ﺃﻭﻝ ﳏﺎﻭﻟﺔ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻮﺍﺳﻊ ﻫﻮ ﻣﺎ ﻗﺪﻣﺘﻪ ﺷﺎﺭﻟﻮﺕ ﺗﺎﻭﻝ
Towleﰲ ﻣﺆﻟﻔﻬﺎ ﺍﻟﺸﻬﲑ ﻋﻦ "ﺍﳊﺎﺟﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳌﺸﺘﺮﻛﺔ" ﺍﻟﺬﻱ ﻇﻬﺮ ﰲ ﻋﺎﻡ ١٩١٥ﻭﺍﻟﺬﻱ
ﺍﺳﺘﺨﺪﻡ ﰲ ﺍﻷﺭﺑﻌﻴﻨﺎﺕ ﻟﺘﻮﺟﻴﻪ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺍﳌﺆﺳﺴﺎﺕ ﺍﳊﻜﻮﻣﻴﺔ )ﻭﺍﻟﱵ
ﻻ ﲤﻠﻚ ﺍﻟﺘﻮﺣﺪ ﻣﻊ ﺃﻱ ﺩﻳﺎﻧﺔ ﺑﻌﻴﻨﻬﺎ( ﻭﺍﻟﺬﻱ ﺃﺻﺮﺕ ﻓﻴﻪ ﻋﻠﻰ ﺃﻥ "ﺍﳊﺎﺟﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ﳚﺐ ﺃﺧﺬﻫﺎ
ﰲ ﺍﻻﻋﺘﺒﺎﺭ ،ﻭﳚﺐ ﻓﻬﻤﻬﺎ ﻭﺍﺣﺘﺮﺍﻣﻬﺎ" ﻛﺄﺣﺪ ﺍﳊﺎﺟﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ). (Spencer, 1956
Spiritual ﻭﰲ ﻣﻨﺘﺼﻒ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﺃﺷﺎﺭ ﺑﺮﺍﻭﺭ Browerﺇﱃ ﻣﺎ ﺃﲰﺎﻩ "ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ"
Dimensionﺍﻟﺬﻱ ﺃﻭﺿﺢ ﺃﻧﻪ ﻳﺘﻀﻤﻦ ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻏﲑ ﺍﳌﺎﺩﻳﺔ ،ﻛﻤﺎ ﻳﺘﻀﻤﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﺎﻣﻞ
ﺑﲔ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﺇﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻮﻋﻲ ﺑﻮﺟﻮﺩ "ﻣﺼﺪﺭ ﻟﻠﺮﻭﺡ /ﺍﻟﻄﺎﻗﺔ ﻟﻠﺨﻠﻖ"
ﻭﻭﺟﻮﺩ ﻋﻼﻗﺔ ﻣﻊ ﻫﺬﺍ ﺍﳌﺼﺪﺭ .ﺃﻣﺎ ﻣﺎﻛﺲ ﺳﻴﺒﻮﺭﻳﻦ Siporinﻓﻘﺪ ﺃﻭﺿﺢ ﰲ ﻋﺎﻡ ١٩٨٥ﺃﻥ ﻣﺎ
ﻫﻮ ﺭﻭﺣﻲ ﺇﳕﺎ ﺑﺸﲑ ﺇﱃ ﺟﺎﻧﺐ ﺃﺧﻼﻗﻲ ﰲ ﺍﻟﻔﺮﺩ ﻳﺴﻤﻰ ﺑﺎﻟﺮﻭﺡ ﺍﻟﱵ ﻔﻮ ﳓﻮ ﺍﻟﻘﻴﻢ ﺍﳌﺘﻌﺎﻟﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ
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، transcendentalﻭﳓﻮ ﺇﻋﻄﺎﺀ ﻣﻌﲎ ﻟﻠﺤﻴﺎﺓ ،ﻭﳓﻮ ﻣﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ،Ultimate Reality
ﻭﳓﻮ ﺍﻻﺭﺗﺒﺎﻁ ﺑﻐﲑﻧﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﻘﻮﻯ ﺍﻟﻐﻴﺒﻴﺔ ﺃﻭ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﻴﺔ ، supernaturalﻣﺸﲑﺍ
ﺇﱃ ﺃﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺃﻥ ﺗﻌﱪ ﻋﻦ ﻧﻔﺴﻬﺎ ﺩﺍﺧﻞ ﺃﻭ ﺧﺎﺭﺝ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ،ﻛﻤﺎ
ﺑﲔ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻻ ﻳﻨﺒﻐﻲ ﻗﺼﺮﻩ ﻋﻠﻰ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﺍﷲ ﺃﻭ ﺑﻮﺟﻮﺩ ﺍﻟﺮﻭﺡ
،ﻣﻔﺴﺤﺎ ﺑﺬﻟﻚ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﴰﻮﻝ ﻧﻈﺮﻳﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻜﻞ ﺃﺷﻜﺎﻝ ﻭﺻﻮﺭ ﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ
ﺍﳌﺘﻀﻤﻨﺔ ﰲ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻏﲑ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺃﻭ ﺍﻟﻮﺛﻨﻴﺔ ﺃﻭ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻹﳊﺎﺩﻳﺔ .ﺃﻣﺎ ﻓﻨﺴﻨﺘﻴﺎ ﺟﻮﺯﻳﻒ ﻓﻘﺪ
ﻗﺪﻣﺖ ﻋﺎﻡ ١٩٨٧ﺗﻌﺮﻳﻔﺎ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ "ﺍﻟﺒﻌﺪ ﺍﻟﻜﺎﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻮﻋﻲ ،ﺍﻟﺒﺎﺣﺚ ﻋﻦ
ﺍﳌﻌﲎ ،ﻭﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺍﻟﻮﺣﺪﺓ ﻣﻊ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻣﻊ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ،ﻭﺍﻟﺬﻱ ﳝﺘﺪ ﻟﻴﺸﻤﻞ ﺍﺳﺘﺸﻌﺎﺭ
ﺍﳌﺘﻌﺎﱄ ﺫﻱ ﺍﻟﻘﻮﺓ ﺍﻷﻋﻠﻰ ﻣﻨﺎ".
ﻭﰲ ﺿﻮﺀ ﺫﻟﻚ ﻓﻘﺪ ﺗﻮﺻﻞ ﻛﺎﻧﺪﺍ ﺇﱃ ﻣﺎ ﻳﻌﺘﱪﻩ ﺗﺼﻮﺭﺍ ﺷﺎﻣﻼ ﳌﻔﻬﻮﻡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﰲ
ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺣﻴﺚ ﻳﻘﻮﻝ :
"ﺇﻧﲏ ﺃﺗﺼﻮﺭ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ ﺫﻟﻚ ﺍﳉﺸﻄﻠﺖ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﻭﺍﻟﻨﻤﻮ ﺍﻹﻧﺴﺎﱐ ﺍﻟﺬﻱ ﻳﺸﻤﻞ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﱵ ﻻﳝﻜﻦ
ﺍﺧﺘﺰﺍﳍﺎ ﺑﺎﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺃﻱ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﳌﻜﻮﻧﺎﺕ ﻣﻨﻔﺮﺩﺍ ،ﺑﻞ ﺍﻷﺻﺢ ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﻣﻔﻬﻮﻡ ﻳﺸﲑ ﺇﱃ
‘ﻛﻠﻴﺔ ﻣﺎ ﻫﻮ ﺇﻧﺴﺎﱐ‘ ،ﻭﻫـﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺸـﲑ ﺇﱃ ﺃﻭﺳﻊ ﻣﻌﺎﱐ ﺍﻻﺻﻄﻼﺡ".
"ﻭﻟﻜﻦ ﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻌﻨﻴﺔ ﺑﺎﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﳋﱪﺗﻨﺎ ،ﻭﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻀﻴﻖ
ﻓﺈﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺗﺸﲑ ﺇﱃ ﺍﳌﻜﻮﻥ ﺍﻟﺮﻭﺣﻲ ﳋﱪﺓ ﺍﻟﻔﺮﺩ ﺃﻭ ﺍﳉﻤﺎﻋﺔ ‘ ،ﻓﺎﻟﺮﻭﺣﻴﺔ‘ ﻫﻨﺎ ﺗﺸﲑ ﺇﱃ
ﲝﺚ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻟﺸﻌﻮﺭ ﲟﻌﲎ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺸﺒﻌﺔ ﺃﺧﻼﻗﻴﺎ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﴰﻮﻻ
ﻟﻠﻜﻮﻥ ﺍﶈﻴﻂ ﺑﻨﺎ ،ﻭﻛﺄﺳﺎﺱ ﻟﻮﺟﻮﺩﻧﺎ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ … ﺳﻮﺍﺀ ﻓﻬﻢ ﺍﻟﻔﺮﺩ ﺫﻟﻚ ﰲ ﺇﻃﺎﺭ ﺍﻹﳝﺎﻥ
ﺑﻮﺟﻮﺩ ﺍﷲ ،ﺃﻭ ﻋﺪﻡ ﺍﻹﳝﺎﻥ ،ﺃﻭ ﺍﻹﳊﺎﺩ ،ﺃﻭ ﺃﻱ ﺗﻮﻟﻴﻔﺔ ﻣﻦ ﻫﺬﻩ ﲨﻴﻌﺎ" ) .(p. 302ﻭﻳﻨﺒﻐﻲ ﺃﻥ
ﻧﺬﻛﹼﺮ ﻫﻨﺎ ﲟﺎ ﺃﻭﺿﺤﻨﺎﻩ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﺃﻥ ﻛﺎﻧﺪﺍ ﻭﻏﲑﻩ ﻣﻦ ﺍﳌﺆﻟﻔﲔ ﻭﺍﳌﻨﻈﺮﻳﻦ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ
ﺍﻷﻣﺮﻳﻜﻴﺔ ﻋﻨﺪﻣﺎ ﻳﺘﻜﻠﻤﻮﻥ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻓﺈﻢ ﻳﻮﺳﻌﻮﻥ ﻧﻄﺎﻗﻬﺎ ﻟﻜﻲ ﺗﺸﻤﻞ ﻛﻞ ﺟﻮﺍﻧﺐ
ﺍﳋﱪﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻏﲑ ﺍﻟﺪﻳﻨﻴﺔ ﺩﻭﻥ ﺇﺻﺪﺍﺭ ﺃﻱ ﺣﻜﻢ ﻋﺎﻡ ﺃﻭ ﻗﻄﻌﻲ ﰲ ﻫﺬﺍ ﺍﻟﻨﻄﺎﻕ ،ﻭﺫﻟﻚ ﲝﻜﻢ
ﺍﻟﻈﺮﻭﻑ ﺍﳋﺎﺻﺔ ﲟﺠﺘﻤﻌﺎﻢ ﻭﺍﻟﱵ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﻣﻦ ﻗﺒﻞ.
١٧
ﻭﻟﻘﺪ ﻗﺪﻡ ﻛﺎﻧﺪﺍ ﺗﻌﺮﻳﻔﺎ ﻣﻬﻤﺎ ﻟﻠﻤﻤﺎﺭﺳﺔ-ﺍﳌﻮﺟﻬﺔ-ﺭﻭﺣﻴﺎ ﺃﻭ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﻮﺍﻋﻴﺔ ﺑﺎﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ
Spiritually Sensitive Practiceﰲ ﺫﻟﻚ ﺍﳌﻘﺎﻝ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﺬﻱ ﻧﺸﺮ ﰲ "ﺩﺍﺋﺮﺓ ﻣﻌﺎﺭﻑ ﺍﳋﺪﻣﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" )ﻣﻠﺤﻖ ﻋﺎﻡ ، (١٩٩٧ﻭﻓﻴﻤﺎ ﻳﻠﻲ ﻧﺺ ﺍﻟﺘﻌﺮﻳﻒ ): (p. 299
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–@@ÕÏë@òiìÜĐ½a@òÇìän½a@òîyëŠÛa@…‰aì½bi@Þb–müa@Éß@L@ @áèèuaìm@Ûa@òîmbî§a@pbß‹ÿÛ@òÓý@ÞìÜy@µg@Ý•ìnÛa@ádží@b¶@L@òîäí†Ûa@Ëë@bèäß@òîäí†Ûa
NBõýàÈÛa@òuby
ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺘﻀﻤﻦ ﻋﺪﺩﺍ ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﻳﺘﻄﻠﺐ ﺍﻷﻣﺮ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪﻫﺎ ﻣﻠﻴﺎ ﻭﻣﻨﻬﺎ
ﻣﺎﻳﻠﻲ ﺑﻮﺟﻪ ﺧﺎﺹ:
) (١ﺇﻥ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﻟﻠﻤﻤﺎﺭﺳﺔ ﻻ ﻳﻌﲏ ﺃﻧﻨﺎ ﺳﻨﺄﺧﺬ ﰲ ﺍﻋﺘﺒﺎﺭﻧﺎ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ
ﻟﻠﻌﻤﻼﺀ ﻭﺣﺪﻫﻢ ،ﻭﻟﻜﻦ ﺍﻟﻘﻀﻴﺔ ﻫﻨﺎ ﺗﺘﺼﻞ ﺃﻳﻀﺎ ﻭﺑﻨﻔﺲ ﺍﻟﻘﺪﺭ ﺑﺪﺭﺟﺔ ﺍﻟﻨﻤﻮ ﺍﻟﺮﻭﺣﻲ
ﻟﻸﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺫﺍﺗﻪ ،ﻭﻫﻮ ﻣﺎ ﻋﱪ ﻋﻨﻪ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻨﻤﻮ ﺍﻟﺸﺨﺼﻲ … ﺍﻟﺬﻱ
ﻫﻮ ﺿﺮﻭﺭﻱ ﻟﻠﻨﻤﻮ ﺍﳌﻬﲏ ﻟﻸﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ .ﻓﺎﻟﻨﻤﻮ ﺍﻟﺮﻭﺣﻲ ﺃﻭ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣﻲ
ﺍﻟﺬﻱ ﻳﺘﺤﻘﻖ ﻟﻸﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺿﺮﻭﺭﻱ ﻹﺩﺭﺍﻛﻪ ﻭﺗﻘﺪﻳﺮﻩ ﳌﻜﺎﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ
ﻋﻨﺪ ﺍﻟﻌﻤﻼﺀ ،ﻭﺿﺮﻭﺭﻱ ﻟﺘﻘﺪﱘ ﺍﳌﺴﺎﻋﺪﺓ ﳍﻢ ﺣﻴﺚ ﻳﺴﺘﻄﻴﻊ ﻋﻨﺪﺋﺬ ﺃﻥ ﻳﺄﺧﺬ ﺑﺄﻳﺪﻳﻬﻢ
ﳓﻮ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﻳﻮﺍﺟﻬﻮﺎ ﻭﻟﻜﻦ ﻣﻦ ﻣﻨﻈﻮﺭ ﺇﳚﺎﰊ ﺃﻭﺳﻊ ،ﻳﺴﺘﺠﻴﺐ
ﻷﻋﻤﻖ ﻣﺎ ﰲ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻣﻦ ﺍﳊﺎﺟﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ.
) (٢ﻳﻜﻮﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻮﺍﻋﻲ ﺑﺎﻟﺪﻭﺭ ﺍﻹﳚﺎﰊ ﺍﻟﻔﻌﺎﻝ ﻟﻠﺠﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﰲ
ﺍﻟﺘﺄﺛﲑ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻟﻌﻤﻼﺀ )ﺧﺼﻮﺻﺎ ﰲ ﻣﻮﺍﻗﻒ ﺍﻷﺯﻣﺎﺕ( ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻃﺒﻴﻌﺔ
ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﱵ ﻳﻮﺍﺟﻬﻬﺎ ﺍﻟﻌﻤﻴﻞ ﰲ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ،ﻛﻤﺎ ﻳﻜﻮﻥ ﻣﺴﺘﻌﺪﺍ ﻟﺘﻘﺪﻳﺮ ﺩﻭﺭ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﳌﻮﻗﻒ ،ﻣﻬﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺗﻌﺒﲑﺍﺕ ﺍﻟﻌﻤﻴﻞ ﻋﻨﻬﺎ ،ﻭﻣﻬﻤﺎ ﻛﺎﻧﺖ
ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺘﺨﺬﻫﺎ ،ﻭﻣﻬﻤﺎ ﺍﺧﺘﻠﻔﺖ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ﻋﻦ ﺍﻟﺘﻌﺒﲑﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺍﶈﺪﺩﺓ ﺍﻟﱵ
ﻳﺮﺗﺎﺡ ﺇﻟﻴﻬﺎ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻧﻔﺴﻪ … ﻭﺬﺍ ﻻ ﳝﺜﻞ ﺍﺧﺘﻼﻑ ﺍﻟﺪﻳﻦ ﺑﲔ
ﺍﻷﺧﺼﺎﺋﻲ ﻭﺍﻟﻌﻤﻴﻞ ﻣﺸﻜﻠﺔ ﻷﻳﻬﻤﺎ ،ﻓﺎﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﺘﻘﺒﻞ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻤﻴﻞ ﰲ
ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﳌﺬﻫﺐ ،ﻭﳛﺘﺮﻡ ﺣﻘﻪ ﰲ ﺻﻴﺎﻏﺔ ﺣﻴﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﻭﻓﻖ ﻣﺎ ﻳﺮﺗﺎﺡ ﺇﻟﻴﻪ ﺿﻤﲑﻩ ،
ﻭﻳﻘﺪﻡ ﺇﻟﻴﻪ ﺍﳌﺴﺎﻋﺪﺓ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻪ ﺩﻭﻥ ﺃﻱ ﳏﺎﻭﻟﺔ ﻟﺘﺤﻮﻳﻠﻪ ﻋﻦ ﻣﻌﺘﻘﺪﺍﺗﻪ ﺇﺟﺒﺎﺭﺍ ﺃﻭ
ﺇﻏﺮﺍﺀ.
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) (٣ﳛﻮﻱ ﺍﻟﺘﻌﺮﻳﻒ ﺇﺷﺎﺭﺓ ﺿﻤﻨﻴﺔ ﺇﱃ ﺃﻥ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ
ﺃﻛﺜﺮ ﳒﺎﺣﺎ ﰲ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻟﻌﻤﻼﺀ ﺍﻟﺬﻳﻦ ﻳﻮﺍﺟﻬﻮﻥ ﺃﺯﻣﺎﺕ ﺃﻭ ﻣﻮﺍﻗﻒ ﺻﻌﺒﺔ ﺃﻛﺜﺮ ﻣﻦ
ﻓﺮﺹ ﳒﺎﺣﻪ ﻣﻊ ﻏﲑﻫﻢ ،ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺗﻠﻚ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺼﻌﺒﺔ ﺣﺎﻻﺕ ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ
ﻳﻜﺘﺸﻔﻮﻥ ﺃﻢ ﻣﺮﺽ ﺑﺄﻣﺮﺍﺽ ﺗﻔﻀﻲ ﺇﱃ ﺍﳌﻮﺕ ،ﺃﻭ ﺍﳌﺴﻨﲔ ﺍﻟﺬﻳﻦ ﺿﻌﻔﺖ ﻗﻮﺍﻫﻢ
ﺑﺸﻜﻞ ﺧﻄﲑ ،ﺃﻭ ﻣﻦ ﳛﺎﻟﻮﻥ ﺇﱃ ﺟﻬﺎﺕ ﻃﺒﻴﺔ ﻟﻌﻼﺝ ﻣﺸﻜﻼﺕ ﺇﺩﻣﺎﻥ ﻣﺘﻘﺪﻣﺔ ،ﻓﻔﻲ
ﻣﺜﻞ ﺗﻠﻚ ﺍﳊﺎﻻﺕ ﺗﻜﻮﻥ ﺣﺎﻟﺔ ﺍﳋﻄﻮﺭﺓ ﻋﺎﻣﻼ ﻓﻌﺎﻻ ﻣﺴﺎﻋﺪﺍ ﰲ ﲢﻘﻴﻖ ﺍﻟﻨﻤﻮ ﺍﻹﳚﺎﰊ ،
ﲟﻌﲎ ﺍﻻﺭﺗﻘﺎﺀ ﺇﱃ ﻣﺮﺣﻠﺔ ﺃﻋﻠﻰ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ،ﺗﺮﻯ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﺼﻌﺒﺔ
ﻃﺮﻳﻘﺎ ﳌﻌﺮﻓﺔ ﺍﻟﺬﺍﺕ ﻭﻓﺮﺻﺔ ﻟﺘﺠﺎﻭﺯ ﺍﳋﱪﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻴﻬﺎ ﺑﻄﺮﻳﻘﺔ
ﺇﳚﺎﺑﻴﺔ ،ﻭﻣﻦ ﻫﻨﺎ ﻳﺮﺑﻂ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﳉﻮﺍﻧﺐ ﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ.
) (٤ﻳﺸﲑ ﺍﻟﺘﻌﺮﻳﻒ ﺇﱃ ﺃﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﺍﳌﻮﺍﺭﺩ ﺍﻟﺮﻭﺣﻴﺔ
ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺒﻴﺌﺔ ﳌﺼﻠﺤﺔ ﺍﻟﻌﻤﻴﻞ ،ﻭﻗﺪ ﻳﺘﻀﻤﻦ ﺫﻟﻚ ﻃﻠﺐ ﺍﻟﻨﺼﻴﺤﺔ ﺃﻭ ﺍﳌﻌﻮﻧﺔ ﺃﻭ ﺣﱴ
ﺍﻟﺘﺤﻮﻳﻞ ﺇﱃ ﻣﻦ ﻟﺪﻳﻬﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻌﻤﻴﻞ ،ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﺧﺼﻮﺻﺎ ﰲ ﺣﺎﻟﺔ
ﺍﺧﺘﻼﻑ ﺩﻳﺎﻧﺔ ﺍﻟﻌﻤﻴﻞ ﻋﻦ ﺩﻳﺎﻧﺔ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ.
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@ @sÛbrÛa@Ý–ÐÛa
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@ @òîäí†Ûaë@òîyëŠÛa@ÝßaìÈÛa
@ @@ò‰bà½a@òíŠÄã@åà™@bèÜßbØmë@
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@ @@òîäí†Ûa@ÝßaìÈÛaë@òîyëŠÛa@ÝßaìÈÛa@òÈîj@Züëc
@ @xýÈÛa@¿@òîyëŠÛaë@òîäí†Ûa@ÝßaìÈÛa@òîàçc@Zbîãbq
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@ @sÛbrÛa@Ý–ÐÛa
@ @@ò‰bà½a@òíŠÄã@åà™@bèÜßbØmë@òîäí†Ûaë@òîyëŠÛa@ÝßaìÈÛa
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ﻟﻌﻞ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳉﺪﻳﺮﺓ ﺑﺎﻻﻫﺘﻤﺎﻡ )ﺑﻞ ﻭﺍﻟﱵ ﻗﺪ ﺗﺪﻋﻮ ﺇﱃ ﺷﺊ ﻣﻦ ﺍﻟﺪﻫﺸﺔ( ﺃﻥ ﻧﻼﺣـﻆ ﺃﻥ
ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﺍﳍﺎﺩﻓﺔ ﺇﱃ ﺇﺩﻣﺎﺝ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻧﻈﺮﻳﺔ ﺍﳌﻤﺎﺭﺳﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ
ﻗﺪ ﺑﺪﺃﺕ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺗﻘﺮﻳﺒﺎ ﰲ ﻛﻞ ﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﰲ ﺍﻟﻌﺪﻳﺪ ﻣـﻦ ﺍﻟـﺪﻭﻝ
ﺍﻹﺳﻼﻣﻴﺔ ،ﻛﻤﺎ ﺃﻥ ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﻗﺪ ﺍﲣﺬﺕ ﻣﺴﺎﺭﺍﺕ ﻣﺘﻮﺍﺯﻳﺔ ﺇﱃ ﺣـﺪ ﻛـﺒﲑ ،ﻭﺇﻥ ﻛﺎﻧـﺖ
ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﻛﻞ ﻣﻨﻬﺎ ﻗﺪ ﺍﺳﺘﺠﺎﺑﺖ –ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ -ﻟﻠﺤﺎﺟـﺎﺕ ﺍﻟﺜﻘﺎﻓﻴـﺔ
ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﺗﻌﻤﻞ ﰲ ﺇﻃﺎﺭﻫﺎ ،ﳑﺎ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻹﺛﺮﺍﺀ ﺍﳌﺘﺒﺎﺩﻝ
ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﺍﳌﺘﺒﺎﺩﻟﺔ ﰲ ﺣﺪﻭﺩ ﻣﺎ ﺗﺴﻤﺢ ﺑﻪ ﻇﺮﻭﻑ ﻛﻞ ﻣﻦ ﺍﻟﺜﻘﺎﻓﺘﲔ … ﻭﺇﺫﺍ ﻛﺎﻧـﺖ ﺟﻬـﻮﺩ
ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﻧﺸﻄﺖ ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺸﻜﻞ ﺧﺎﺹ ﻣﻨﺬ ﳓﻮ ﻋﻘـﺪ
ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻓﺈﺎ ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﻗﺪ ﺭﻛﺰﺕ ﺃﺳﺎﺳﺎ ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﺑﻨﺎﺀ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺘﻨﻈﲑ ﺍﻟﻌﺎﻡ ﻭﻗـﻀﺎﻳﺎ
ﺍﳌﻨﻬﺠﻴﺔ ،ﰲ ﺣﲔ ﺃﻥ ﺍﳉﻬﻮﺩ ﺍﻟﺮﺍﻣﻴﺔ ﺇﱃ ﺗﻜﺎﻣﻞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ
ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺍﻟﱵ ﻧﺸﻄﺖ ﻣﻨﺬ ﳓﻮ ﻋﻘﺪﻳﻦ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻗﺪ ﺗﻘﺪﻣﺖ ﳓـﻮ ﻣﺮﺣﻠـﺔ
ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻗﻀﺎﻳﺎ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻬﻨﻴﺔ ﻭﺣﻘﻘﺖ ﻗﺪﺭﺍ ﻣﻦ ﺍﻟﺘﻘﺪﻡ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ.
ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻫﺪﻓﻨﺎ ﻗﻴﻤﺎ ﺑﻘﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻮ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺃﺣﺪﺙ ﺍﻟﺘﻄﻮﺭﺍﺕ ﺍﻟـﱵ
ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺘﻌﻠﻴﻢ ﻭﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴـﺔ ﻓﻴﻤـﺎ
ﻳﺘﻌﻠﻖ ﺑﺎﳉﻮﺍﻧﺐ ﺍﻟﱵ ﺗﻔﻮﻗﻮﺍ ﻓﻴﻬﺎ ﳑﺎ ﻳﺘﺼﻞ "ﺑﻨﻈﺮﻳﺔ ﳑﺎﺭﺳﺔ" ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﻣﻨﻈﻮﺭ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ،ﻣﻊ ﻭﺿﻊ ﺗﻠﻚ ﺍﻟﺘﻄﻮﺭﺍﺕ ﻣﻮﺿﻌﻬﺎ ﰲ ﺇﻃﺎﺭ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻟـﺴﻠﻮﻛﻴﺔ
ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﺍﺳﺘﻨﺪﺕ ﺇﻟﻴﻬﺎ ،ﻭﻟﺬﻟﻚ ﻓﺈﻧﻨﺎ ﺳﻨﺘﻌﺮﺽ ﻫﻨﺎ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻟﻠﻤﻔﺎﻫﻴﻢ
ﺍﻷﺳﺎﺳﻴﺔ "ﻟﻨﻈﺮﻳﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ" ) Transpersonal Theoryﺍﻟﻘﻮﺓ ﺍﻟﺮﺍﺑﻌﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ( …
ﻭﺧﺼﻮﺻﺎ ﻟﻺﺳﻬﺎﻣﺎﺕ ﺍﳌﺘﻤﻴﺰﺓ ﻟﻜﻞ ﻣﻦ ﻛﺎﺭﻝ ﻳﻮﻧﺞ ﻭ ﺍﺑﺮﺍﻫﺎﻡ ﻣﺎﺳﻠﻮ ﰲ ﺑﻨﺎﺀ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳﺔ ،ﻛﻤﺎ
ﺗﺘﻌﺮﺽ -ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ -ﻟﻠﻤﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ "ﻟﻨﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ" Dynamic Systems
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Theoryﺍﻟﱵ ﺗﻘﺪﻡ ﺑﺼﺎﺋﺮ ﻫﺎﻣﺔ ﻳﺴﺘﻔﺎﺩ ﺎ ﺃﻳﻀﺎ ﰲ ﻭﺿﻊ ﺍﻹﻃﺎﺭ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﳝﻜـﻦ ﺃﻥ ﳛﻜـﻢ
ﺍﻟﺘﻄﺒﻴﻖ ﰲ ﳏﻴﻂ ﺍﳌﻤﺎﺭﺳﺔ ﻭﺍﻟﺒﺤﻮﺙ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺪﻳﲏ.
ﰒ ﻳﺮﻛﺰ ﺍﻟﺒﺤﺚ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﻋﺮﺽ ﺍﻹﺳﻬﺎﻣﺎﺕ ﺍﳌﻬﻨﻴﺔ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻬـﺎ ﺍﳌـﺸﺘﻐﻠﻮﻥ
ﺑﺎﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻟﺘﻄﺒﻴﻖ ﺗﻠﻚ ﺍﻟﻨﻈﺮﻳـﺎﺕ ﻻﺳـﺘﺜﻤﺎﺭ ﺍﻟﻌﻮﺍﻣـﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻧﻈﺮﻳﺔ ﺍﳌﻤﺎﺭﺳﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺸﻘﻴﻬﺎ ﺍﳌﺘﻌﻠﻘﲔ "ﺑﺘﻘـﺪﻳﺮ ﺍﳌﻮﻗـﻒ"
Assessmentﻭﻣﺎ ﻳﺘﺼﻞ ﺑﻪ ﻣﻦ ﻗﻀﺎﻳﺎ "ﻗﻴﺎﺱ ﺃﺑﻌﺎﺩ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺃﻭ ﺍﻟﻨﻀﺞ ﺍﻟﺪﻳﲏ" ﻭﻣﺎ ﺷﺎﻬﺎ
،ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﺘﻌﻠﻖ "ﺑﺎﻟﺘﺪﺧﻞ ﺍﳌﻬﲏ" Interventionﻭﻣﺎ ﻳﺮﺗﺒﻂ ﺑﻪ ﻣﻦ ﻗـﻀﺎﻳﺎ ﻣﺜـﻞ "ﺃﺩﻭﺍﺕ
ﺍﻟﺘﺪﺧﻞ ﺍﻟﻌﻼﺟﻲ ﺍﻟﺮﻭﺣﻲ" ،ﻭﺻﻔﺎﺕ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﰲ ﺇﻃـﺎﺭ ﺫﻟـﻚ
ﺍﳌﻨﻈﻮﺭ ،ﻭﺍﻟﻄﺒﻴﻌﺔ ﺍﳋﺎﺻﺔ ﻟﻠﻌﻼﻗﺔ ﺍﳌﻬﻨﻴﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﻌﻤﻼﺀ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﺠﻴﺐ ﻟﺬﻟﻚ ﺍﳌﻨﻈـﻮﺭ
ﺍﻟﺮﻭﺣﻲ /ﺍﻟﺪﻳﲏ.
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@ @òîäí†Ûa@ÝßaìÈÛaë@òîyëŠÛa@ÝßaìÈÛa@òÈîj@Züëc
ﻟﻘﺪ ﺃﺷﺎﺭﺕ ﻣﺎﺭﻳﺎ ﻛﺎﺭﻭﻝ ) (Carroll, 1998: 2ﺇﱃ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻳﺴﺘﺨﺪﻣﻮﻥ ﻣﻔﻬﻮﻣﻲ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺪﻳﻨﻴﺔ ﲟﻌﲎ ﻭﺍﺣﺪ ،ﰒ ﺃﻭﺿﺤﺖ ﺃﻧﻪ ﳝﻜﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳌﻔﻬﻮﻣﲔ ﻋﻠـﻰ
ﺃﺳﺎﺱ ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺗﺸﲑ ﺇﱃ "ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻺﻧﺴﺎﻥ" ،ﻭﺇﱃ "ﻋﻤﻠﻴﺔ ﺳﻌﻲ ﺍﻹﻧـﺴﺎﻥ
ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺇﺩﺭﺍﻙ ﻣﻌﲎ ﺍﳊﻴﺎﺓ ﻭﺍﳍﺪﻑ ﻣﻨﻬﺎ" ،ﰲ ﺣﲔ ﺃﻥ ﺍﻟﺪﻳﻦ ﻳﺸﲑ ﺇﱃ "ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺘﻘﺪﺍﺕ
ﺍﳌﺆﺳﺴﻴﺔ ﺍﳌﻨﻈﻤﺔ ،ﻭﺇﱃ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﺗﻌﺘﱪ ﻭﺳﻴﻠﺔ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻨـﻮﺍﺣﻲ
ﻭﺍﳋﱪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ" ،ﻭﺃﺿﺎﻓﺖ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻳﺮﻭﻥ ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴـﺔ ﺗﺘـﺼﻞ ﺃﺳﺎﺳـﺎ
ﺑﺎﻟﻨﻮﺍﺣﻲ "ﺍﻟﺸﺨﺼﻴﺔ" ﰲ ﺣﲔ ﺃﻥ ﺟﻮﻫﺮ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺪﻳﻨﻴﺔ "ﺍﺟﺘﻤﺎﻋﻲ" ،ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻜـﺜﲑﻳﻦ
ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺒﻌﻀﻬﺎ ﺍﺭﺗﺒﺎﻃﺎ ﻻ ﺍﻧﻔﺼﺎﻡ ﻟﻪ ،ﰲ ﺣـﲔ ﺃﻥ ﻏﲑﻫـﻢ
ﻳﺮﻭﻥ ﺃﳘﻴﺔ ﻟﻠﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻻﺛﻨﲔ.
ﻭﲤﻴﺰ ﻣﺎﺭﻳﺎ ﻛﺎﺭﻭﻝ ﺑﲔ ﻃﺮﻳﻘﺘﲔ ﻟﻔﻬﻢ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ،ﺍﻷﻭﱃ ﺗﻨﻈﺮ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴـﺔ
ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻫﻲ "ﺟﻮﻫﺮ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﺫﺍﺗﻪ" ، Spirituality-as-essenceﺃﻣﺎ ﺍﻟﺜﺎﻧﻴـﺔ ﻓﺘﻨﻈـﺮ
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Spirituality-as-a part ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ "ﻛﺄﺣﺪ ﺃﺑﻌﺎﺩ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ" ، as a dimension
.
ﻓﺄﻣﺎ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﺟﻮﻫﺮ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ essenceﻓﻴﻘﺼﺪ ﺎ
ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﲤﺜﻞ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻋﻤﻖ ﺃﻋﻤﺎﻕ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﺃﻭ ﳏﻮﺭﻩ ﺍﻷﺳﺎﺳﻲ ،ﺃﻭ ﺃـﺎ
ﲤﺜﻞ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻺﻧﺴﺎﻥ ،ﻭﰲ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﻓﺈﻥ ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ human spiritﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ
ﻋﻠﻰ ﺃﺎ ﻣﺒﺪﺃ ﺍﳊﻴﺎﺓ ،ﺃﻭ ﺍﻟﻘﻮﺓ ﺍﳊﻴﻮﻳﺔ ،ﺃﻭ ﻋﻠﻰ ﺃﺎ ﺍﳉﻮﻫﺮ ﺍﻟﻐﻴﱯ ﺍﻟﺬﻱ ﻫـﻮ ﻣـﺼﺪﺭ ﺍﻟﻘـﻮﻯ
ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﻺﻧﺴﺎﻥ ،ﺃﻭ ﻋﻠﻰ ﺃﺎ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻮﺟﻮﺩﻧﺎ ،ﺃﻭ ﻋﻠﻰ ﺃﺎ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟـﺬﻱ
ﻳﻜﻤﻦ ﻭﺭﺍﺀ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﻗﺪ ﻧﻘﻠﺖ ﻛﺎﺭﻭﻝ ﻋﻦ ﺳﺮﻣﺎﺑﻜﻴﺎﻥ Sermabeikianﺇﺷﺎﺭﺎ ﰲ
ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺇﱃ ﺍﳉﻬﻮﺩ ﺍﻟﱵ ﺑﺬﳍﺎ ﻛﺎﺭﻝ ﺟﻮﺳـﺘﺎﻑ ﻳـﻮﻧﺞ Carl Gustav Jungﻹﺛﺒـﺎﺕ ﺃﻥ
"ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﲤﺜﻞ ﺟﻮﻫﺮ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ" ،ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺃﻋﻤﺎﻟﻪ ﰲ ﻋﻠﻢ ﻧﻔﺲ ﺍﻷﻋﻤﺎﻕ
،ﻭﺟﻬﻮﺩﻩ ﰲ ﺩﺭﺍﺳﺎﺕ ﺍﻷﺳﺎﻃﲑ ﺍﳌﻘﺎﺭﻧﺔ ،ﻛﻤﺎ ﻧﻘﻠﺖ ﻋﻦ ﻏﲑ ﻫﺆﻻﺀ ﺃﻳﻀﺎ ﻣﺎ ﺃﺷﺎﺭﻭﺍ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥ
ﺍﻟﻌﺎﻣﻞ ﺍﳊﺎﺳﻢ ﰲ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻮ ﺃﺎ ﲤﺜﻞ ﻋﻨﺼﺮ "ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻨﻤﻮ ﻭﺍﻟـﺘﻐﲑ" ﻭ ﻛـﺬﻟﻚ
"ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﺣﺪﺍﺙ ﺍﻟﺘﺤﻮﻝ ﺍﻟﺬﺍﰐ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﻭﺍﳊﻜﻤﺔ
،ﻭﺍﻟﺬﻱ ﻫﻮ ﺍﺳﺘﺠﺎﺑﺔ ﺩﺍﺧﻠﻴﺔ ﻟﻠﻔﺮﺹ ﺍﳌﻤﻜﻨﺔ ﺃﻣﺎﻡ ﺍﳌﺮﺀ ﻟﺘﺤﻘﻴﻖ ﳕﻮ ﻭﺗﻄﻮﺭ ﺳـﻠﻴﻢ" ،ﻭﺗﻌﻘـﺐ
ﻛﺎﺭﻭﻝ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﳍﺎ ﺃﻥ ﻛﻞ ﺗﻠﻚ ﺍﻟﺘﻮﺻﻴﻔﺎﺕ ﺇﳕﺎ ﺗﺸﲑ ﺇﱃ ﺣﺎﻟﺔ ﻃﺒﻴﻌﻴـﺔ ﻣﺒﻨﻴـﺔ ﰲ ﺩﺍﺧـﻞ
ﺍﻹﻧﺴﺎﻥ ﺑﺬﺍﺎ )ﻓﻄﺮﻳﺔ( ، built-inﺃﻭ ﺇﱃ ﺟﻮﻫﺮ ﻳﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻄﺎﻗﺔ ﺍﻟﺪﺍﻓﻌـﺔ ﳓـﻮ ﺍﻟﻘﻴـﺎﻡ
ﲟﺘﻄﻠﺒﺎﺕ ﺍﻟﺘﻄﻮﻳﺮ ﺍﻟﺬﺍﰐ ﻭﺍﻟﺘﺤﻮﻝ ﺍﻟﺬﺍﰐ . self-transformation, self-development
ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ ﺑﻌﺪ ﻣﻌﲔ ﺿﻤﻦ ﺃﺑﻌـﺎﺩ ﺍﻟﻮﺟـﻮﺩ
ﺍﻹﻧﺴﺎﱐ as-a-partﻓﺈﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻲ ﺟﺰﺀ ﻣﺘﻤﻴﺰ ﻣﻦ ﺍﻷﺟﺰﺍﺀ ﺍﳌﻜﻮﻧﺔ ﻟﻠﺨـﱪﺓ
ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ،ﻓﲑﻯ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﳍﺎ ﻣﻜﻮﻧﺎﺎ
ﺍﻟﱵ ﻓﻄﺮﺕ ﻋﻠﻴﻬﺎ ﻭﺍﻟﱵ ﺗﺴﻌﻰ ﺇﱃ ﲢﻘﻴﻘﻬﺎ ،ﻭﺃﺣﺪ ﻣﻜﻮﻧﺎﺎ ﺃﻭ ﺃﻭﺟﻬﻬـﺎ aspectﻫـﻮ "ﺍﳊﻴـﺎﺓ
ﺍﻟﺮﻭﺣﻴﺔ" ،ﻭﻫﻮ ﻭﺟﻪ ﺃﺻﻴﻞ ﻻ ﳝﻜﻦ ﺍﺧﺘﺰﺍﻟﻪ ﺇﱃ ﻏﲑﻩ ﻣﻦ ﺍﻷﻭﺟﻪ ﺍﻷﺧﺮﻯ … ﻛﻤﺎ ﻋﺮﻓﻬﺎ ﺍﻟﺒﻌﺾ
ﺑﺄﺎ "ﻋﻼﻗﺔ ﺍﻟﻜﺎﺋﻦ ﺍﻹﻧﺴﺎﱐ ﺑﺸﻲﺀ ﺃﻭ ﺑﺄﺣﺪ ﻳﺘﺠﺎﻭﺯ ﺫﺍﺗﻪ" ،ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﺮﻛﺰ ﻋﻠﻰ ﺫﻟﻚ ﺍﳉﺎﻧﺐ
ﺍﶈﺪﺩ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺬﻱ ﳛﺎﻭﻝ ﺍﻻﺭﺗﺒﺎﻁ ﲟﺎ ﻫﻮ ﻣﺘﻌﺎﻝ … ﻭﻗﺪ ﺃﻛﺪ ﺍﻟﺒﻌﺾ ﻋﻠـﻰ
ﺃﻥ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻮﺳﻊ ﻣﻦ ﻧﻄﺎﻕ ﻣﻨﻈﻮﺭﻫﺎ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﻛﻮﻧﻪ ﻛﺎﺋﻨﺎ ﺑﻴﻮﻟﻮﺟﻴـﺎ-
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ﻧﻔﺴﻴﺎ-ﺍﺟﺘﻤﺎﻋﻴﺎ ﺇﱃ ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻛﺎﺋﻨﺎ ﺑﻴﻮﻟﻮﺟﻴﺎ-ﻧﻔﺴﻴﺎ-ﺍﺟﺘﻤﺎﻋﻴﺎ-ﺭﻭﺣﻴﺎ ،ﻓﻬﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﻳﻀﻊ
ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻮﺿﻌﻬﺎ ﺿﻤﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﱵ ﳚﺐ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ ﺑﺸﻜﻞ ﻣـﺸﺮﻭﻉ ﰲ ﺍﻟﺘـﺪﺧﻞ
ﺍﻹﻛﻠﻴﻨﻴﻜﻲ ،ﲟﺎ ﻳﻌﻄﻲ ﺻﻮﺭﺓ ﺃﻛﺜﺮ ﻛﻤﺎﻻ ﻟﻔﻬﻢ ﻧﻘﺎﻁ ﺍﻟﻘﻮﺓ ﻭﻧﻘﺎﻁ ﺍﻟﻀﻌﻒ ﰲ ﺍﻟﻌﻤﻼﺀ ﻭﻟﻔﻬـﻢ
ﺍﳌﺸﻜﻼﺕ ﺍﻟﱵ ﻳﻮﺍﺟﻬﻬﺎ ﺍﻟﻌﻤﻼﺀ ﰲ ﺣﻴﺎﻢ ،ﻛﻤﺎ ﺃﻛﺪ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ )ﺍﻟـﱵ
ﺗﺘﺴﻢ ﺑﺎﻻﲡﺎﻫﺎﺕ ﺍﻻﺧﺘﺰﺍﻟﻴﺔ ،ﺍﻟﺴﻠﻮﻛﻴﺔ ،ﺍﳋﻄﻴﺔ ،ﺍﻟﻜﻤﻴﺔ( ﻟﻴﺴﺖ ﻛﺎﻓﻴﺔ ﳌﻮﺍﺟﻬـﺔ ﺍﳌـﺸﻜﻼﺕ
ﺍﳌﻌﺎﺻﺮﺓ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ ،ﻛﺎﳌﺸﻜﻼﺕ ﺍﻟﱵ ﺗﺘﺼﻞ ﺑﺎﻧﺘﺸﺎﺭ ﺍﻷﺳﻠﺤﺔ ﺍﻟﺬﺭﻳﺔ ،ﻭﻣﺮﺽ ﺍﻹﻳﺪﺯ
،ﻭﺛﻘﺐ ﺍﻷﻭﺯﻭﻥ ،ﻭ ﻣﺸﻜﻼﺕ ﺍﻟﺘﺸﺮﺩ ﻭﺣﻴﺎﺓ ﺍﻟﺸﻮﺍﺭﻉ ،ﻭﺍﻟﺘﻠﻮﺙ ﺍﻟﺒﻴﺌﻲ ،ﻭ ﺷﻴﻮﻉ ﺍﳉﺮﳝـﺔ
ﻭﺍﻟﻌﻨﻒ ،ﻭﺍﳉﻮﻉ ﺇﱃ ﺍﳊﺐ ،ﳑﺎ ﻳﺸﲑ ﺑﻮﺿﻮﺡ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﳌﺪﺍﺧﻞ ﺍﻟﺮﻭﺣﻴﺔ ﳌﻮﺍﺟﻬﺔ ﻫﺬﺍ ﻛﻠـﻪ
… ﻭﻛﻞ ﻫﺬﻩ ﺍﶈﺎﻭﻻﺕ ﺇﳕﺎ ﺗﺸﲑ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﱃ ﺿﺮﻭﺭﺓ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃـﺎ
ﻣﻜﻮﻥ ﺃﺳﺎﺳﻲ ﻫﺎﻡ ﻣﻦ ﻣﻜﻮﻧﺎﺕ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ،ﻟﻪ ﻃﺒﻴﻌﺘﻪ ﺍﳋﺎﺻﺔ ﺍﻟﻔﺎﻋﻠﺔ ﻋﻠﻰ ﳐﺘﻠﻒ ﺟﻮﺍﻧﺐ
ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﲟﺎ ﻳﺘﺠﺎﻭﺯ ﺍﻟﺼﻴﺎﻏﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﳌﺨﺘﺰﻟﺔ ﻭﺍﳌﺒﺘﻮﺭﺓ.
ﻭﺑﺎﺧﺘﺼﺎﺭ ﻓﺈﻥ ﺭﺅﻳﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ ﺟﻮﻫﺮ-ﺍﻟﻮﺟﻮﺩ-ﺍﻹﻧﺴﺎﱐ ﺗﺸﲑ ﺇﱃ ﺃﺎ ﻫﻲ
ﳏﻮﺭ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﺍﻹﻧﺴﺎﻥ ﺷﻌﻮﺭﺍ ﺑﺎﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻜﺎﻣﻞ ،ﻭ ﺍﻟﺬﻱ ﻳﻌﻄﻴـﻪ ﺍﻟﻄﺎﻗـﺔ
ﺍﻟﺪﺍﻓﻌﺔ ﻟﺘﺤﻘﻴﻖ ﺇﻣﻜﺎﻧﺎﺗﻪ ﰲ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻄﻮﺭ ﺍﻟﺬﺍﰐ ﻭﰲ ﺍﻟﺘﺤﻮﻝ ﺍﻟﺬﺍﰐ … ﰲ ﺣـﲔ ﺃﻥ ﺍﻟﻨﻈـﺮ ﺇﱃ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ ﺃﺣﺪ-ﻣﻜﻮﻧﺎﺕ-ﺍﻟﻄﺒﻴﻌﺔ-ﺍﻹﻧﺴﺎﻧﻴﺔ ﻳﺸﲑ ﲢﺪﻳﺪﺍ ﺇﱃ ﺍﻟﺼﻠﺔ ﺑـﺎﷲ ]ﻋـﺰ
ﻭﺟﻞ[ ﺃﻭ ﲟﺎ ﻫﻮ ﻣﺘﻌﺎﻝ ﺃﻭ ﺑﺎﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ،ﻭﺇﱃ ﻛﻞ ﺃﻟﻮﺍﻥ ﺍﻟﺴﻠﻮﻙ ﻭﺍﳋـﱪﺍﺕ ﺍﻟـﱵ ﺗﺘـﺼﻞ
ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﻣﻌﲎ ﻟﻮﺟﻮﺩﻧﺎ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ ﲤﺜـﻞ ﺟـﻮﻫﺮ-
ﺍﻟﻮﺟﻮﺩ-ﺍﻹﻧﺴﺎﱐ ﺗﻌﻄﻲ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺗﻘﺪﻡ ﺍﻹﻃﺎﺭ ﺃﻭ ﺍﻟﺴﻴﺎﻕ ﺍﶈﻴﻂ ﺑﺎﻟﻨﻈﺮﺓ ﺍﻷﻛﺜﺮ ﲢﺪﻳﺪﺍ ﻟﻠﻌﻮﺍﻣـﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﻛﺄﺣﺪ-ﻣﻜﻮﻧﺎﺕ-ﺍﻟﻮﺟﻮﺩ-ﺍﻹﻧﺴﺎﱐ ،ﻭﻛﻼ ﺍﳌﻌﻨﻴﲔ ﳝﻜﻦ ﺿﻤﻪ ﺇﱃ ﺍﻵﺧﺮ ﰲ ﺇﻃﺎﺭ ﻣﻔﻬﻮﻡ
ﺃﻛﺜﺮ ﴰﻮﻻ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ .ﻓﻴﻤﻜﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ ﺗﺸﲑ ﺇﱃ "ﺍﻟﻌﻼﻗﺔ ﺑـﺎﷲ
ﻋﺰ ﻭﺟﻞ …ﺃﻭ ﺇﱃ ﺍﻟﺮﻏﺒﺔ ﰲ ﺇﻗﺎﻣﺔ ﺗﻠﻚ ﺍﻟﺼﻠﺔ ﺑﺎﷲ … ،ﻭﺬﺍ ﻓﺈﻥ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﺑﻄﺒﻴﻌﺘﻪ ﳛﺎﻭﻝ
ﺃﻥ ﻳﺘﺠﺎﻭﺯ ﺍﻟﺬﺍﺕ ،ﻭﺃﻥ ﻳﺮﺑﻂ ﺍﻹﻧﺴﺎﻥ ﲟﺎ ﻫﻮ ﻣﻄﻠﻖ" ،ﻭﻫﺬﺍ ﺍﻟﺘﻮﺻﻴﻒ ﻳـﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻌﻮﺍﻣـﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﳝﻜﻦ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﺑﺸﻜﻞ ﳏﺪﺩ ﻋﻠﻰ ﺃﺎ ﺫﻟﻚ ﺍﳉﺎﻧﺐ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﺣـﻮﻝ
ﻓﻜﺮﺓ "ﺍﻟﺼﻠﺔ ﺑﺎﷲ ] ﻋﺰ ﻭﺟﻞ [ ﺃﻭ ﺑﺎﻟﻘﻮﻯ ﺍﳌﺘﻌﺎﻟﻴﺔ" ،ﻭﻟﻜﻦ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻻ ﻳﺘﻮﻗﻒ ﻋﻨﺪ ﺍﻟﺼﻠﺔ
ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ﺃﻭ ﲟﺎ ﻫﻮ ﻣﺘﻌﺎ ﹴﻝ ﻭﺇﳕﺎ "ﻳﻨﻌﻜﺲ ﻋﻠﻰ ﻣﺪﻯ ﻭﻧﻮﻋﻴﺔ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﻟﺬﺍﺕ ﻭﺍﻵﺧﺮﻳﻦ ،ﻷﻥ
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ﺍﻟﺼﻠﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ interconnectednessﺇﳕﺎ ﻫﻲ ﺫﺍﺎ ﺗﻌﺒﲑ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻛﺠﻮﻫﺮ-
ﻟﻠﻮﺟﻮﺩ-ﺍﻹﻧﺴﺎﱐ" ) ، (Carroll, 1998:5ﲟﻌﲎ ﺃﻥ ﻛﻼ ﻣﻦ ﺍﻟﻨﻈﺮﺗﲔ ﰲ ﺍﳊﻘﻴﻘـﺔ ﺗﻮﺻـﻞ ﺇﱃ
ﺍﻷﺧﺮﻯ.
ﻭﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﻗﺪ ﻳﺜﺎﺭ ﺣﻮﻝ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻓﻴﻪ ﺷﻌﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ،
ﻭﻫﻞ ﺗﻜﻮﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻮﺟﻮﺩﺓ ﻣﻌﻨﺎ ﻣﻨﺬ ﺍﳌﻴﻼﺩ ﺃﻡ ﺃﺎ ﺗﻈﻬﺮ ﰲ ﻣﺮﺍﺣﻞ ﻻﺣﻘﺔ ﻣـﻦ ﺣﻴـﺎﺓ
ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﳏﺎﻭﻻﺗﻪ ﺍﻟﻮﺍﻋﻴﺔ ﻟﻔﻬﻢ ﻣﺎ ﻫﻮ ﻣﺘﻌﺎﻝ ،ﺃﻡ ﺃﺎ ﺗﻈﻬﺮ ﰲ ﻣﺮﺍﺣﻞ ﺃﺑﻌـﺪ
ﺣﺎﳌﺎ ﻳﺘﺤﻘﻖ ﻟﻺﻧﺴﺎﻥ ﻗﺪﺭ ﻣﻦ ﺍﻻﻟﺘﺰﺍﻡ ﲟﺴﺘﻮﻯ ﻣﺎ ﻣﻦ ﺍﻟﻌﻼﻗﺔ ﺑﺎﳌﺘﻌﺎﱄ ،ﻣﻊ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ
ﻉ … ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻳﺜﺎﺭ ﺍﻟﺴﺆﺍﻝ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﲤﺜﻞ ﻣـﺴﺘﻮﻯ ﻛﺎﺧﺘﻴﺎﺭ ﻭﺍ ﹴ
ﻣﻌﻴﻨﺎ ﺃﻭ ﻗﺪﺭﺍ ﺛﺎﺑﺘﺎ ﳏﺪﺩﺍ ﺃﻡ ﺃﺎ ﺗﻘﺒﻞ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻄﻮﺭ .ﻭﺗﺸﲑ ﻣﺎﺭﻳﺎ ﻛﺎﺭﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺇﱃ ﺃﻧﻪ ﳌﺎ
ﻛﺎﻥ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻲ ﺟﻮﻫﺮ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ
ﻓﺈﻥ ﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ﻟﻺﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﺩﺍﺋﻤﺎ ،ﲟﻌﲎ ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴـﺔ ﻣﻮﺟـﻮﺩﺓ
ﺑﺸﻜﻞ ﻓﻄﺮﻱ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ،ﻭﻟﻜﻦ ﳕﻮﻫﺎ ﻭﺗﻄﻮﺭﻫﺎ ﻛﺠﻮﻫﺮ ﻟﻠﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﳛﺪﺙ ﺧﻼﻝ ﻋﻤﻠﻴﺔ
ﺗﻄﻮﺭ ﺃﻭ ﳕﻮ ﺪﻑ ﲢﻘﻴﻖ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﻜﺎﻣﻠﺔ ﻟﻺﻧﺴﺎﻥ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﺍﺕ… ﻭﻣﻊ ﺫﻟﻚ ﻓـﺈﻥ ﻫـﺬﺍ
ﺍﻟﺘﻮﺻﻴﻒ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻳﺸﲑ ﺇﱃ ﺟﻮﻫﺮ ﻣﻮﺟﻮﺩ ﺩﺍﺋﻤﺎ ﺑﺼﺮﻑ ﺍﻟﻨﻈﺮ ﻋﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟـﺸﺨﺺ
ﻭﺍﻋﻴﺎ ﺑﺬﻟﻚ ﺃﻭ ﻏﲑ ﻭﺍﻉ ﺑﻪ ،ﻭﻟﻜﻦ "ﺍﻟﻨﻤﻮ ﺍﻟﺮﻭﺣﻲ ﻳﻌﱪ ﻋﻦ ﺗﻐﲑﺍﺕ ﻛﻴﻔﻴﺔ ﰲ ﺭﺅﻳـﺔ ﺍﻹﻧـﺴﺎﻥ
ﻟﻠﻮﺟﻮﺩ ،ﺗﺆﺩﻱ ﺑﺪﻭﺭﻫﺎ ﺇﱃ ﺻﻠﺔ ﺃﻗﻮﻯ greater connectednessﺑﺎﻟﻨﻔﺲ ﻭﺑﺎﻵﺧﺮﻳﻦ ﻭﺑﻜﻞ ﻣﺎ
ﰲ ﺍﻟﻮﺟﻮﺩ" ) ، (Carroll, 1998: 6-7ﻭﻳﺮﻯ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺇﳕﺎ ﺗﺮﺗﺒﻂ
ﺍﺭﺗﺒﺎﻃﺎ ﻭﺛﻴﻘﺎ ﺑﺎﻟﻌﻤﻠﻴﺔ ﺍﳌﺴﺘﻤﺮﺓ ﻟﺒﺤﺚ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻣﻌﲎ ﻟﻮﺟﻮﺩﻩ ﻭﻋﻦ ﻏﺎﻳﺔ ﳊﻴﺎﺗﻪ.
ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺧ ﹼﻄﺎ ﺁﺧﺮ ﻟﻠﺘﻔﻜﲑ ﻳﻨﻈﺮ ﰲ ﺻﻠﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺑﻮﺣﺪﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺑﻮﺣـﺪﺓ
ﻋﻨﺎﺻﺮﻩ ﻭﻣﻜﻮﻧﺎﺗﻪ ﰲ ﻛ ﱟﻞ ﻣﻮﺣﺪ ،ﺫﻟﻚ ﺃﻧﻨﺎ ﻋﻨﺪﻣﺎ ﻛﻨﺎ ﻧﻨﻈﺮ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻛﺒﻌﺪ ﻭﺍﺣﺪ ﻣـﻦ
ﺃﺑﻌﺎﺩ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻓﺈﻥ ﺍﻟﻮﺣﺪﺓ ﺃﻭ ﺍﻟﺘﻜﺎﻣﻞ ﻫﻨﺎﻙ ﺗﺸﲑ ﺇﱃ ﺍﻟﻨﻤﻮ ﺍﻟﻮﻋﻴﻲ ﺑﺼﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑـﺎﷲ
ﻋﺰ ﻭﺟﻞ ،ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ ﺟﻮﻫﺮ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻓﺈﻥ ﻭﺣﺪﺓ ﺃﻭ
ﺗﻜﺎﻣﻞ ﺍﻹﻧﺴﺎﻥ ﺗﺸﲑ ﺇﱃ ﺍﻛﺘﻤﺎﻝ ﺗﻠﻚ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺼﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ ﻭﺑﺎﻵﺧﺮﻳﻦ ﻭﺑﺎﷲ ﻋﺰ
ﻭﺟﻞ ،ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻧﻨﺎ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻀﻴﻖ ﻋﻠﻰ ﺃﺎ ﺃﺣﺪ ﺃﺑﻌﺎﺩ ﺍﻟﻮﺟـﻮﺩ
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ﺍﻹﻧﺴﺎﱐ ﻓﺈﻥ ﺍﻟﺘﺮﻛﻴﺰ ﻫﻨﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﺗﻄﻮﺭ ﺍﻟﻮﻋﻲ ﺑﻨﻮﻉ ﺻﻠﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺎﷲ ﻋﺰ ﻭﺟـﻞ ،ﺃﻣـﺎ ﺇﺫﺍ
ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺃﺎ ﺟﻮﻫﺮ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻛﻠﻪ ﻓﺈﻥ ﺍﻟﺘﺮﻛﻴﺰ ﻫﻨﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﺗﻠﻚ
ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﱵ ﻳﺘﻢ ﺎ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ﻭﺑﲔ ﺍﻵﺧﺮﻳﻦ ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﻋﺰ ﻭﺟﻞ.
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ﻟﻘﺪ ﻧﻘﻠﺖ ﻫﻴﻜﺴﻮﻥ ﻭ ﻓﻴﻠﺒﺲ ) (Hickson & Phelps, 1997: 44-45ﻋﻦ ﻋﺪﺩ ﻣـﻦ
ﺍﳌﺆﻟﻔﲔ ﻣﺎ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺑﺮﺍﻣﺞ ﺇﻋﺪﺍﺩ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻼﺝ --ﺳﻮﺍﺀ ﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ )ﻋﻠﻢ ﺍﻟﻨﻔﺲ( ،
ﺃﻭ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻏﺎﻟﺒﺎ ﻣﺎﻻ ﺗﺘﻌﺎﻣﻞ ﺑﺸﻜﻞ ﺟﺎﺩ ﻣﻊ ﺍﳌﺸﻜﻼﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻷﺧﻼﻗﻴﺔ
ﺼ ﺮ ﺣﱴ ﺩﻭﻥ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳉﻮﺍﻧﺐ-ﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﻌﻼﺝ ﺍﻟﻨﻔـﺴﻲ ﰲ ﻣﻘﺎﺑـﻞ ،ﺑﻞ ﺃﺎ ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻘ
ﺍﳉﻮﺍﻧﺐ-ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺫﻟﻚ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﳍﺪﻑ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺗﱪﻳﺮ
ﺇﻻ ﰲ ﺗﻠﻚ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻷﺧﻼﻗﻴﺔ ﺫﺍﺎ ،ﻭﻟﻜﻨﻬﻤﺎ ﺗﺸﲑﺍﻥ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺃﻧﻪ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻷﺧﲑﺓ ﻗـﺪ
ﺑﺪﺃ ﺍﻟﻜﺜﲑﻭﻥ ﻣﻦ ﺍﳌﺆﻟﻔﲔ ﳛﺜﻮﻥ ﺍﳌﻌﺎﳉﲔ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﺪﻳﻨﻴﺔ ﺳﻮﺍﺀ ﻓﻴﻤﺎ ﻳﺘﻌﻠـﻖ ـﻢ
ﺃﻧﻔﺴﻬﻢ ﻛﻤﻌﺎﳉﲔ ﺃﻭ ﻣﺎ ﻳﺘﺼﻞ ﺑﺎﻟﻮﻋﻲ ﺑﻘﻴﻤﺔ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﻤﻼﺋﻬﻢ ،ﺫﻟﻚ ﺃﻥ
ﺍﻟﺘﻐﺎﻓﻞ ﻋﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺃﻭ ﲡﺎﻫﻠﻬﺎ ﺇﳕﺎ ﻳﺴﺘﺒﻌﺪ ﺩﻭﻥ ﻣﱪﺭ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺫﺍﺕ ﺍﻟﺘـﺄﺛﲑ
ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ،ﰲ ﺣﲔ ﺃﻥ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺃﻥ ﻋﻤﻠﻴﺔ ﺍﻟﻌﻼﺝ ﺃﻭ ﺍﻹﺭﺷﺎﺩ ﺇﳕﺎ ﻫﻲ ﻋﻤﻠﻴﺔ
ﳍﺎ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻟﻘﻴﻤﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺟﻮﺍﻧﺒﻬﺎ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ،ﻭﻣﻦ ﰒ ﻓﺈﻥ
ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻣﺘﺸﺎﺑﻜﺔ ﺑﺸﻜﻞ ﻻ ﻳﻨﻔﺼﻞ ﻣﻊ ﺑﻘﻴﺔ ﻋﻮﺍﻣﻞ ﺇﺣﺪﺍﺙ ﺍﻟﺘﻐﻴﲑ ﰲ ﺍﻟﻌﻤﻼﺀ.
ﰒ ﺗﺸﲑ ﺍﳌﺆﻟﻔﺘﺎﻥ ﺇﱃ ﺃﻧﻪ ﻣﻨﺬ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻗﺪ ﺑﺪﺃ ﺍﻫﺘﻤﺎﻡ ﻛﺒﲑ ﺑﻌﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ
، Transpersonal Psychologyﻭ ﻇﻬﺮﺕ ﺣﺮﻛﺔ ﺗﻌﻤﻞ ﻋﻠـﻰ ﺗﻜﺎﻣـﻞ ﺍﻟﻨـﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴـﺔ
ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻌﻼﺟﻴﺔ ،ﻭﻗﺪ ﻧﻘﻠﺘﺎ ﻋﻦ Berginﻗﻮﻟﻪ ﺃﻥ ﻫﻨﺎﻙ ﺛﻼﺙ ﻃﺮﻕ ﳝﻜﻦ
ﺎ ﻟﻠﻤﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﺃﻥ ﻳﺴﻬﻢ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﰲ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﳌﻬﻨﻴﺔ:
-١ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﻳﻘﺪﻡ ﻟﻨﺎ ﺗﺼﻮﺭﺍ ﻟﻠﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ.
-٢ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﻳﻘﺪﻡ ﻟﻨﺎ ﺇﻃﺎﺭﺍ ﻣﺮﺟﻌﻴﺎ ﺃﺧﻼﻗﻴﺎ.
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-٣ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﻳﻘﺪﻡ ﻟﻨﺎ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﺘﻜﻨﻴﻜﺎﺕ ﺃﻭ ﺍﻟﻄﺮﻕ ﺍﻟﻔﻨﻴﺔ.
ﻭﰲ ﺿﻮﺀ ﺫﻟﻚ ﻓﺈﻤﺎ ﺗﺮﻳﺎﻥ ﺃﻥ ﻭﺍﺳﻄﺔ ﺍﻟﻌﻘﺪ ﰲ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺮﻭﺣﻲ ﺇﳕﺎ ﺗﻜﻤﻦ ﰲ ﺃﻥ ﺍﳊﻘﺎﺋﻖ
ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳋﱪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﳍﺎ ﺗﺄﺛﲑﻫﺎ ﺍﻟﻜﺒﲑ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻟﻌﻤﻼﺀ ،ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺮﻭﺣﻲ ﻣﻦ ﺟﻬﺔ
ﺃﺧﺮﻯ ﻳﻀﻊ ﺍﻟﻘﻴﻢ ﰲ ﺇﻃﺎﺭ ﴰﻮﱄ ﻋﺎﻡ ﻭﻳﺆﻛﺪ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻻﻧﻔﺘﺎﺡ ﻭﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺘﺤﺪﻳﺪ ﻓﻴﻤﺎ ﻳﺘﺼﻞ
ﺑﻘﻀﻴﺔ ﺍﻟﻘﻴﻢ ،ﻭﺃﺧﲑﺍ ﻓﺈﻥ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺮﻭﺣﻲ ﻳﺴﻬﻢ ﰲ ﺗﻘﺪﱘ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻄﺮﻕ ﺃﻭ ﺍﻟﺘﻜﻨﻴﻜﺎﺕ ﻣﺜﻞ
ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺼﻼﺓ ﻭﺩﺭﺍﺳﺔ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻭﺃﺩﺍﺀ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻏﲑﻫﺎ ،ﻭﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻀﺎﻑ ﺇﱃ ﺑﻘﻴﺔ
ﺍﻟﻄﺮﺍﺋﻖ ﺍﻷﺧﺮﻯ ﺍﳌﺄﻟﻮﻓﺔ ﻛﺘﻜﻨﻴﻜﺎﺕ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻷﺳﺮ ﻭﺗﻜﻨﻴﻜﺎﺕ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ :ﻣﺜﻞ ﺍﻟـﺪﻋﻢ
ﺍﳉﻤﺎﻋﻲ ،ﻭﺍﻻﺗﺼﺎﻝ ،ﻭﺍﳌﺸﺎﺭﻛﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ ،ﻭﺍﳋﱪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳉﻤﺎﻋﻴﺔ ،ﻭﺍﻟﺘﻮﺣﺪ ﻣﻊ ﺍﳉﻤﺎﻋﺔ.
ﻭﰲ ﻧﻔﺲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻓﺈﻥ ﺩﻳﺮﻳﺰﻭﺗﺲ ) (Derezotes, 1995: 2ﻳﺸﲑ ﺇﱃ ﺃﻥ "ﻫﻨﺎﻙ ﻋﺪﺩﺍ
ﻣﺘﺰﺍﻳﺪﺍ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ-ﺍﻟﺘﺨﺼﺼﺎﺕ multidisciplinaryﺍﻟـﱵ ﺗـﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻨـﻮﺍﺣﻲ
ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺇﳕﺎ ﻫﻲ ﻋﻮﺍﻣﻞ ﻫﺎﻣﺔ ﰲ ﺗﺸﺨﻴﺺ ﻭﰲ ﻋﻼﺝ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻨﻔﺴﻴﺔ/ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ
ﺗﻮﺍﺟﻪ ﺍﻷﻓﺮﺍﺩ ﻭﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﺳﺮ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﺍﺘﻤﻌﺎﺕ ﺍﶈﻠﻴﺔ" ،ﻭﻳﻀﻴﻒ ﺃﻥ ﺗﻠـﻚ ﺍﻟﻜﺘﺎﺑـﺎﺕ
ﻭﺍﺿﺤﺔ ﰲ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻷﻓﺮﺍﺩ ﻳﻮﺍﺟﻪ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻭﺍﻟﻌﻤـﻼﺀ ﲟﻮﺍﻗـﻒ
ﻭﲢﺪﻳﺎﺕ ﺗﺘﻄﻠﺐ ﻣﻨﻬﻢ ﺃﻥ ﻳﺒﺬﻟﻮﺍ ﺟﻬﺪﻫﻢ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ،ﻓﺈﻥ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻋﻠﻰ
ﻣﺴﺘﻮﻯ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻜﱪﻯ macroﺗﺸﲑ ﺃﻳﻀﺎ ﺇﱃ ﺃﻥ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﳍﺎ ﺃﳘﻴﺘﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ
ﻟﻠﻤﻤﺎﺭﺳﺎﺕ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻜﱪﻯ ،ﻭﻳﻌﺘﻘﺪ ﺍﳋﱪﺍﺀ ﺃﻥ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴـﺔ
ﳝﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﲢﻠﻴﻞ ﺍﺘﻤﻌﺎﺕ ﺍﶈﻠﻴﺔ ﻭﺍﻟﻨﻈﻢ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
ﻛﻤﺎ ﻳﺸﲑ ﺩﻳﺮﻳﺰﻭﺗﺲ ﰲ ﻣﻘﺎﻝ ﺁﺧﺮ ﻣﺸﺘﺮﻙ ﻣﻊ ﺇﻳﻔﺎﻧﺰ ) (Derezotes & Evans, 1995: 42ﺇﱃ
ﺃﻥ "ﺍﻟﺘﻮﺟﻪ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺄﻥ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺘﻤﻌﺎﺗﻨﺎ ﺍﻟﻴﻮﻡ
ﻣﺮﺗﺒﻄﺔ ﺑﻐﻴﺎﺏ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﺃﺎ ﳍﺬﺍ ﺗﺘﻄﻠﺐ ﺗﻐﲑﺍ ﰲ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤـﻲ ﳌﻤﺎﺭﺳـﺔ ﺍﳋﺪﻣـﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻀﻢ ﺍﶈﺘﻮﻯ ﺍﻟﺮﻭﺣﻲ" ،ﺃﻣﺎ ﻫﻴﻜﺴﻮﻥ ﻭ ﻓﻠﺒﺲ ﻓﺘﻠﺨﺼﺎﻥ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﻜـﺜﲑﻭﻥ ﻣـﻦ
ﺍﳌﺆﻟﻔﲔ ﺍﻟﺬﻳﻦ ﻳﺬﻫﺒﻮﻥ ﺇﱃ ﺃﻥ "ﺍﺳﺘﺒﻌﺎﺩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻳﻌﲏ ﺃﻧﻨﺎ ﻧﺮﻓﺾ ﺃﻥ ﻧﺄﺧـﺬ ﰲ ﺍﻻﻋﺘﺒـﺎﺭ
ﺗﺄﺛﲑﺍﺕ ﻏﺎﻳﺔ ﰲ ﺍﻷﳘﻴﺔ ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ" ،ﰒ ﺗﻀﻴﻔﺎﻥ ﺇﱃ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﺑـﺄﻥ "ﺍﻷﺧـﺼﺎﺋﻴﲔ
ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻭﺍﳌﻌﺎﳉﲔ ﻋﻨﺪﻣﺎ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳛﺪﺩﻭﺍ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻌﻼﺟﻴﺔ ﻓﻼﺑﺪ ﳍﻢ ﻣـﻦ ﺃﻥ ﻳﺘﻔﻬﻤـﻮﺍ
ﺭﺅﻳﺔ ﺍﻟﻌﻤﻴﻞ ﳌﺎ ﻳﺸﻌﺮﻭﻥ )ﺍﻟﻌﻤﻼﺀ( ﺑﺄﻧﻪ ﳕﻮﺫﺝ ﻟﻸﺩﺍﺀ ﺍﻟﺴﻮﻱ ﻟﻠﻮﻇﺎﺋﻒ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﳌﺎ ﻳﺮﻭﻥ ﺃﻧﻪ
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ﳛﻘﻖ ﺃﻭ ﻳﻌﻮﻕ ﺃﺩﺍﺀ ﺗﻠﻚ ﺍﻟﻮﻇﺎﺋﻒ" ) ، (Hickson & Phelps: 45ﻭﺗﺸﲑﺍﻥ ﺇﱃ ﺃﻥ ﲢﻘﻴـﻖ ﺃﻱ
ﻧﺘﺎﺋﺞ ﺃﻭ ﲦﺎﺭ ﻟﻠﻌﻼﺝ ﺳﻴﻜﻮﻥ ﻣﺆﻗﺘﺎ ﻭﳏﺪﻭﺩﺍ ﺇﺫﺍ ﱂ ﻳﻘﻢ ﺍﳌﻌﺎﳉﻮﻥ ﺑﺈﺩﻣﺎﺝ ﺍﳊﻠﻮﻝ ﺍﻟﱵ ﺗﺄﺧﺬ ﺍﻟﻘـﻴﻢ
ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺇﻃﺎﺭ ﺍﳌﻤﺎﺭﺳﺔ ،ﻭﺗﻨﺘﻬﻲ ﺍﳌﺆﻟﻔﺘﺎﻥ ﺇﱃ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺁﺭﺍﺀ ﻣﺆﻟﻔﲔ ﺁﺧـﺮﻳﻦ ﳑـﻦ
ﻗﺮﺭﻭﺍ ﺑﺄﻥ "ﺍﻹﲨﺎﻉ ﻳﻮﺷﻚ -ﺑﺸﻜﻞ ﻣﺘﺰﺍﻳﺪ -ﺃﻥ ﻳﻨﻌﻘﺪ ﺑﲔ ﺍﻷﻃﺒـﺎﺀ ﺍﻟﻨﻔـﺴﻴﲔ ﻭﺍﻷﺧـﺼﺎﺋﻴﲔ
ﺍﻟﻨﻔﺴﻴﲔ ﻭﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻭﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻼﺝ ﺍﻷﺳﺮﻱ ﻭﺍﳌﺸﺘﻐﻠﲔ ﺑﻌﻼﺝ ﺍﻹﺩﻣﺎﻥ ﻋﻠﻰ ﺃﻥ
ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﻟﻠﺤﻴﺎﺓ ﻫﻮ ﺍﳌﻔﺘﺎﺡ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺮﻓﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ" ).(p.p. 45-46
ﻭﺇﺫ ﻳﻼﺣﻆ ﺍﻟﺒﻌﺾ ﺗﺮﺩﺩ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ ﻣـﻦ
ﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﰲ ﺇﺩﺭﺍﻙ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻘﺒﻮﻝ ﺎ ﻓﺈﻢ ﳛﺎﻭﻟﻮﻥ ﺗﻔﺴﲑ ﲣﻮﻓﺎﺕ ﺃﻭﻟﺌـﻚ
ﺍﳌﻬﻨﻴﲔ ﰲ ﺿﻮﺀ ﻋﻮﺍﻣﻞ ﻣﺜﻞ ﻋﺪﻡ ﻗﺎﺑﻠﻴﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﺘﻜﻤﻴﻢ ،ﺃﻭ ﺍﻟﻈﻦ ﺑﺄﻥ ﺇﺩﻣﺎﺝ ﺍﻟﻌﻮﺍﻣـﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻌﲏ ﺣﺘﻤﺎ ﻓﺮﺽ ﻭﺟﻬـﺎﺕ ﻧﻈـﺮ ﺍﻷﺧـﺼﺎﺋﻴﲔ
ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻋﻠﻰ ﺍﻟﻌﻤﻼﺀ ]ﻣﻊ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻭﺍﺭﺩﺍ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻟﻨﻤﺎﺫﺝ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻷﻛﺜﺮ ﲤﺮﺳﺎ[
،ﻭﻟﻜﻦ ﻳﺒﺪﻭ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻜﺘﺎﺏ ﳚﺪﻭﻥ ﺃﻧﻪ ﻻﻣﻨﺎﺹ ﺃﻣﺎﻣﻬﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ ﺑـﺄﻥ ﺫﻟـﻚ
ﺍﻟﺘﺮﺩﺩ –ﻛﻤﺎ ﻳﻘﻮﻝ ﻛﻮﺭﻧﻴﺖ -ﺇﳕﺎ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻘﺎﺑﻌﺔ ﺩﺍﺧـﻞ ﻧﻔـﻮﺱ ﺃﻭﻟﺌـﻚ
ﺍﳌﻬﻨﻴﲔ ﺃﻧﻔﺴﻬﻢ ]ﺩﻭﻥ ﻣﱪﺭ ﻋﻠﻤﻲ ﺃﻭ ﻣﻮﺿﻮﻋﻲ[ )ﺭﺍﺟﻊ.(Cornett, 1992 :
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@ @ÉiaŠÛa@Ý–ÐÛa
@ò‰b¾@¿@bèmbÔîjĐmë@òîÇbànuüa@âìÜÈÛa@¿@òr톧a@@pbíŠÄäÛa
@ @òîÇbànuüa@ò߆¨a
@ @paˆÛa@M‹ëb£@òíŠÄã@Z@üëc
Transpersonal Psychology
òîßbäí†Ûa@Öbãþa@òíŠÄã@@Zbîãbq
Dynamic Systems Theory
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@ @ÉiaŠÛa@Ý–ÐÛa
@@ @@òîÇbànuüa@ò߆¨a@ò‰b¾@¿@bèmbÔîjĐmë@òîÇbànuüa@âìÜÈÛa@¿@òr톧a@@pbíŠÄäÛa
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ﺃﺳﺎﺳﻴﺔ ﻻﺯﻣﺔ ﻟﺸﻌﻮﺭﻫﻢ ﺑﺘﺤﻘﻴﻖ-ﺍﻟﺬﺍﺕ )!( ﻭﻗﺪ ﲰﻴﺖ ﺗﻠﻚ ﺍﳋﱪﺍﺕ ﺑﺄﺎ ﻣﺘﺠـﺎﻭﺯﺓ-ﻟﻠـﺬﺍﺕ
Transpersonalﻷﺎ ﺗﺘﺠﺎﻭﺯ ﺣﺪﻭﺩ ﺍﻟـﺸﺨﺺ ،ﺃﻭ ﺍﻟﺸﺨـﺼﻴﺔ ،ﺃﻭ ﺍﻟﻘﻨـﺎﻉ … persona
ﺗﺘﺠﺎﻭﺯ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻹﻧﻴﺔ ﺍﶈﺪﻭﺩﺓ ﺑﺎﻷﻧﺎ ، egoﻭﻗﺪ ﺭﻛﺰﺕ ﻧﻈﺮﻳﺎﺕ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ Transpersonal
Theoriesﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﳋﱪﺍﺕ ،ﻭﻋﻠﻰ ﻋﻤﻠﻴﺔ ﺍﻟﻨﻤﻮ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ
،ﻭﺑﺎﺧﺘﺼﺎﺭ ﻓﺈﻥ ﻧﻈﺮﻳﺔ ﲡﺎﻭﺯ ﺍﻟﺬﺍﺕ ﺗﺮﻛﺰ ﲢﺪﻳﺪﺍ ﻋﻠﻰ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻦ ﺟﻮﺍﻧـﺐ ﺍﳋـﱪﺓ
ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻨﻤﻮ ﺍﻹﻧﺴﺎﱐ ). (p. 360
ﻭﺑﺼﻔﺔ ﻋﺎﻣﺔ ﻓﺈﻥ ﻛﻞ ﻧﻈﺮﻳﺎﺕ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﺗﺮﻛﺰ ﻋﻠﻰ ﺍﳋﱪﺍﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻋﻠﻰ ﻋﻤﻠﻴﺎﺕ
ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻄﻮﺭ ﺍﻟﱵ ﺗﺴﲑ ﺑﺎﻟﺸﺨﺺ ﺇﱃ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﻣﻦ ﳎﺮﺩ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺬﺍﺗﻴﺔ ﺍﶈﻜـﻮﻡ ﺑﺎﻟﺒـﺪﻥ ﺃﻭ
ﺑﺎﻷﻧﺎ ،ﻓﻠﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﻧﻈﺮﻳﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﳕﻮ ﺍﻷﻧﺎ )ﺍﻟﺬﻱ ﻳﻌـﱪ
ﻋﻦ ﺍﳌﺮﻛﺰ ﺍﻟﻌﻘﻼﱐ ﰲ ﺍﻟﻮﻋﻲ( ﳝﺮ ﲟﺮﺣﻠﺘﲔ ﻓﻘﻂ ،ﻣﺮﺣﻠﺔ ﺗﺴﻤﻰ ﲟﺮﺣﻠﺔ ﻣﺎ-ﻗﺒﻞ-ﺍﻷﻧﺎ ،ﻭﻣﺮﺣﻠﺔ
ﺗﺴﻤﻰ ﲟﺮﺣﻠﺔ ﺍﻷﻧﺎ ،ﻭﺗﻘﻊ ﻣﺮﺣﻠﺔ ﻣﺎ-ﻗﺒﻞ-ﺍﻷﻧﺎ pre-egoic phaseﰲ ﻣﺮﺣﻠﺔ ﺍﻟﻄﻔﻮﻟـﺔ ﺍﻷﻭﱃ
ﻋﻨﺪﻣﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻄﻔﻞ ﺃﻥ ﳝﻴﺰ ﺑﲔ ﻫﻮﻳﺘﻪ ﺃﻭ ﺫﺍﺗﻪ ﻭﺑﲔ ﺍﻟﺒﻴﺌﺔ ﺍﶈﻴﻄـﺔ ﺑـﻪ ،ﺣﻴـﺚ ﻻ ﺗﻜـﺎﺩ
ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺗﺘﻤﺎﻳﺰ ﻣﻦ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﰲ ﻋﻤﻠﻴﺎﺕ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﺣﺘﻴﺎﺟﺎﺗﻪ ﻭ
ﻣﻄﺎﻟﺐ ﺭﻋﺎﻳﺘﻪ ،ﺃﻣﺎ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻧﻮﻳﺔ egoic phaseﻭﺍﻟﱵ ﺗﺄﰐ ﺑﻌﺪ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ
،ﻭﻓﻴﻬﺎ ﻳﺒﺪﺃ ﺍﻟﻄﻔﻞ ﰲ ﺍﻟﻮﻋﻲ ﺑﻨﻔﺴﻪ ﻛﻜﻴﺎﻥ ﻣﺴﺘﻘﻞ ﻋﻦ ﺍﻟﺒﻴﺌﺔ ﻭﻣﺘﻤﻴﺰ ﻋﻤـﻦ ﻳﻘﻮﻣـﻮﻥ ﺑﺮﻋﺎﻳﺘـﻪ
ﻛﻤﻮﺿﻮﻋﺎﺕ ﻣﺘﻤﻴﺰﺓ ﻭﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺫﺍﺗﻪ ،ﰒ ﺗﺄﰐ ﻣﺮﺣﻠﺔ ﺍﳌﺮﺍﻫﻘﺔ ﻭﻓﻴﻬﺎ ﻳـﺰﺩﺍﺩ ﺫﻟـﻚ ﺍﻟـﺸﻌﻮﺭ
ﺑﺎﻻﺳﺘﻘﻼﻝ ﻭﺿﻮﺣﺎ ،ﺃﻣﺎ ﺑﻌﺪ ﺍﻟﺒﻠﻮﻍ ﻓﺈﻥ ﺍﻟﺪﺍﻓﻊ ﳓﻮ ﺗﻜﻮﻳﻦ ﺷﻌﻮﺭ ﻧﺎﺿﺞ ﺑﺎﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﻵﺧﺮﻳﻦ
ﻭ ﺍﻻﺋﺘﻨﺎﺱ ﻢ ﻳﺼﺒﺢ ﺃﺳﺎﺳﻴﺎ… ﻟﻜﻦ ﺍﳌﺸﻜﻠﺔ ﺃﻥ ﻛﻞ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﰲ ﺍﻟﻨﻤﻮ ﺍﻟﻨﻔﺴﻲ ﻛﺎﻧﺖ
ﺗﺮﻛﺰ ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﻗﻀﻴﺔ ﻇﻬﻮﺭ ﺍﻟﺬﺍﺕ ﺍﳌﺴﺘﻘﻠﺔ ﺃﻭ "ﺍﻷﻧﺎ" ،ﰒ ﺟﺎﺀﺕ ﻧﻈﺮﻳﺎﺕ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﻟﻜـﻲ
ﺗﺆﻛﺪ ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﳝﺮ ﲟﺮﺣﻠﺔ ﺛﺎﻟﺜﺔ ﺗﻌﺘﱪ ﺃﻋﻠﻰ ﺍﳌﺮﺍﺣﻞ ﻭﻫﻲ ﺗﺘﺼﻞ ﺑﺎﳉﻮﺍﻧﺐ ﺍﳌﺘﺠـﺎﻭﺯﺓ -ﺃﻭ
ﺍﳌﺘﻌﺪﻳﺔ-ﻟﻸﻧﺎ ،Trans-egoicﺣﻴﺚ ﻳﺆﻛﺪ ﺍﳌﻨﻈﺮﻭﻥ ﺃﻥ ﺑﻌﺾ ﺍﻷﺷﺨﺎﺹ ﳛﻘﻘﻮﻥ ﻣﺴﺘﻮﻯ ﻣـﻦ
ﺍﻟﻨﻤﻮ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﺍﳌﺴﺘﻮﻯ ﺍﳌﺘﺮﻛﺰ ﺣﻮﻝ ﺍﻷﻧﺎ ،ﻭﲰﻴﺖ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﲟﺮﺣﻠﺔ ﻣﺎ-ﺑﻌﺪ-ﺍﻟﺬﺍﺕ ﺃﻭ
ﻣﺎ ﻭﺭﺍﺀ-ﺍﻟﺬﺍﺕ ﺃﻭ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ،ﻭﻫﻨﺎ ﰲ ﺗﻠﻚ ﺍﳌﺮﺣﻠﺔ ﻻ ﻳﺼﺒﺢ ﺷﻌﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺑﺬﺍﺗـﻪ ﻓﻘـﻂ
ﻛﻜﻴﺎﻥ ﻣﺴﺘﻘﻞ )ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﺍ ﺍﺳﺘﻘﻼﻟﻴﺔ ﺃﻭ ﺍﺭﺗﺒﺎﻁ ﺑﻐﲑﻩ( ﻭﺇﳕﺎ ﺗﺼﺒﺢ ﺍﻟﺬﺍﺕ ﺃﻭ ﻳﺼﺒﺢ ﺍﻟـﺸﻌﻮﺭ
ﺑﺎﻟﺬﺍﺕ ﻣﺮﺗﺒﻄﺎ ﺍﺭﺗﺒﺎﻃﺎ ﺃﺳﺎﺳﻴﺎ ﺑﻜﻞ ﺍﻵﺧﺮﻳﻦ ). (p. 361
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ﻟﻘﺪ ﻗﺪﻣﺖ ﻧﻈﺮﻳﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﱐ ﻣﻔﻬﻮﻣﲔ ﺃﺳﺎﺳﻴﲔ ﺍﺳﺘﻔﺎﺩﺕ ﻣﻨـﻬﻤﺎ ﻧﻈﺮﻳـﺔ
ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ،ﻓﺄﻣﺎ ﺍﳌﻔﻬﻮﻡ ﺍﻷﻭﻝ ﻓﻬﻮ ﻣﻔﻬﻮﻡ ﲢﻘﻴﻖ-ﺍﻟـﺬﺍﺕ ، Self-Actualizationﻭﺃﻣـﺎ
ﺍﳌﻔﻬﻮﻡ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﻣﻔﻬﻮﻡ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﺃﻭ ﺍﻟﺘﻌﺎﱄ-ﻋﻠﻰ-ﺍﻟﺬﺍﺕ ، Self-Transcendenceﻓﺄﻣـﺎ
ﻣﻔﻬﻮﻡ ﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ﻓﻴﺸﲑ ﺇﱃ ﺃﻥ ﻫﻨﺎﻙ ﺍﲡﺎﻫﺎ ﻓﻄﺮﻳﺎ ﻃﺒﻴﻌﻴﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻟﻠﺘﻌـﺒﲑ ﻋـﻦ ﺇﻣﻜﺎﻧـﺎﻢ
ﺍﻟﻔﻄﺮﻳﺔ ﻟﻠﺤﺐ ﻭﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ ،ﻭﻻ ﻳﺘﻄﻠﺐ ﺍﻷﻣﺮ ﻟﺘﻌﺒﲑ ﺫﻟﻚ ﺍﻻﲡﺎﻩ ﻋﻦ ﻧﻔﺴﻪ ﺃﻛﺜﺮ ﻣـﻦ
ﺗﻮﺍﻓﺮ ﺑﻴﺌﺔ ﺻﺎﳊﺔ ﺣﺎﺿﻨﺔ ﻭﺭﺍﻋﻴﺔ ،ﺗﻘﺪﻡ ﻟﻠﻔﺮﺩ ﻟﻠﺘﺄﻳﻴﺪ ﻭﺍﳌﺴﺎﻧﺪﺓ ،ﻭﺍﻟﺪﻋﻢ ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﻣﻊ ﺍﻟﺘﺰﺍﻡ
ﺍﻟﺸﺨﺺ ﻧﻔﺴﻪ ﺑﺎﻟﺴﻌﻲ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻨﻤﻮ ،ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﺍﻟﻨﻤﻮ ﻳﺘﻢ ﻛﻌﻤﻠﻴﺔ ﺑـﺰﻭﻍ ﻃﺒﻴﻌـﻲ
ﻳﺘﺴﺎﻣﻰ ﻟﺘﺤﻘﻴﻖ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﱵ ﻭﻟﺪ ﺎ ﺍﻹﻧﺴﺎﻥ ،ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﺗﺴﻤﻴﺔ ﲢﻘﻴﻖ-ﺍﻟﺬﺍﺕ.
ﻭﻋﻨﺪﻣﺎ ﺗﺴﺘﻤﺮ ﻋﻤﻠﻴﺔ ﲢﻘﻴﻖ-ﺍﻟﺬﺍﺕ ﺇﱃ ﺃﻗﺼﻰ ﻣﺪﺍﻫﺎ ﻓﺈﺎ ﺗﻨﻘﻞ ﺍﻹﻧـﺴﺎﻥ ﺇﱃ ﻣـﺎ ﻭﺭﺍﺀ
ﺍﻧﺸﻐﺎﻟﻪ ﺑﻨﻔﺴﻪ ﺃﻭ ﺑﺬﺍﺗﻪ ﺃﻭ ﺑﱰﻋﺎﺗﻪ ﺍﻟﻨﺮﺟﺴﻴﺔ … ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﻌﻤﻠﻴﺔ ﺗﻨﻘﻠﻪ ﺇﱃ ﻣﺎ ﻳﺘﺠﺎﻭﺯ
ﺗﻠﻚ ﺍﻹﻧﻴﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﺘﺮﻛﺰﺓ-ﺣﻮﻝ-ﺍﻷﻧﺎ ﺑﺄﺳﺮﻫﺎ ،ﻭﻫﻨﺎ ﻳﺼﺒﺢ ﲢﻘﻴﻖ-ﺍﻟﺬﺍﺕ ﻫﻮ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ،ﺃﻭ
ﺍﻟﺘﻌﺎﱄ-ﻋﻠﻰ-ﺍﻟﺬﺍﺕ… ﻭﻟﻜﻦ ﺍﻟﺘﻌﺎﱄ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﺃﻭ ﲡﺎﻭﺯﻫﺎ ﻻﳝﻜﻦ ﻓﻬﻤﻪ ﻋﻠﻰ ﺃﻧﻪ ﺇﻧﻜﺎﺭ ﻟﻠﺬﺍﺕ
ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﺇﳘﺎﻻ ﻟﻠﺬﺍﺕ ،ﻭﺇﳕﺎ ﻫﻲ ﻋﻤﻠﻴﺔ ﻣﻜﻤﻠﺔ ﻭﻣﺸﺒﻌﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﺍﺕ ﰲ ﻣﻌﻴﺔ ﻭﺗﺸﺎ ﺭﻙ ﻣﻊ
ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻷﺧﺮﻯ ،ﻭﻣﻊ "ﺃﺻﻞ ﺍﻟﻮﺟﻮﺩ" ﺃﻻ ﻭﻫﻮ ﺫﻟﻚ ﺍﻟﻜﺎﺋﻦ ﺍﳌﻄﻠﻖ ﺍﳌﻘﺪﺱ ،ﺃﻭ ﺍﳊﻘﻴﻘﺔ ﺍﻟـﱵ
ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻌﺾ "ﺍﷲ" ).(Robbins: 362
ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺈﻥ ﻣﺎﺳﻠﻮ ﻗﺪ ﺃﻛﺪ ﻋﻠﻰ ﺃﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻻﻧﺘﻤﺎﺀ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﳊﺐ ﺇﳕﺎ ﻫـﻲ
ﺣﺎﺟﺎﺕ ﺃﺳﺎﺳﻴﺔ ﻛﺎﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻄﻌﺎﻡ ﻭﺇﱃ ﺍﳌﺄﻭﻯ ،ﻭﻟﻜﻨﻪ ﺃﻛﺪ ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﻥ ﺍﻣـﺘﻼﻙ ﺍﻟﺜـﺮﻭﺍﺕ
ﺍﻟﻜﺒﲑﺓ ﺃﻭ ﲢﺼﻴﻞ ﻣﻜﺎﻧﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻋﺎﻟﻴﺔ ،ﺃﻭ ﺍﻣﺘﻼﻙ ﻧﺎﺻﻴﺔ ﺍﻟﻘﻮﺓ ﻻ ﻳـﺸﺘﺮﻁ ﺃﺑـﺪﺍ ﺃﻥ ﺗـﺆﺩﻱ
ﺑﺎﻟﺸﺨﺺ ﺇﱃ ﲢﻘﻴﻖ-ﺍﻟﺬﺍﺕ ،ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻓﺈﻥ ﻣﺎﺳﻠﻮ ﻗﺪ ﺫﻛﺮ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻗﺪ ﻳﻜﻮﻧـﻮﻥ
ﰲ ﺣﺎﻟﺔ ﺭﻏﺒﺔ ﺩﺍﺋﻤﺔ ﰲ ﲢﺼﻴﻞ ﺍﻟﻘﻮﺓ ﻭ ﻢ ﺩﺍﺋﻢ ﻻﻣﺘﻼﻙ ﺍﳌﻤﺘﻠﻜﺎﺕ … ﻭﻭﺻﻒ ﻫـﺆﻻﺀ ﺑـﺄﻢ
ﺃﺷﺨﺎﺹ ﺗﻮﺟﻬﻬﻢ ﺩﺍﻓﻌﻴﺔ ﻣﻌﺮﻓﻴﺔ ﻣﺼﺎﺑﺔ ﺑﺎﻻﺧﺘﻼﻝ ،ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﰲ ﻧﻔﻮﺳﻬﻢ ﻫﻮﺓ ﻻ ﻗﺮﺍﺭ ﳍﺎ ﺃﻭ
ﻓﺠﻮﺓ ﻻ ﻗﺎﻉ ﳍﺎ ﰲ ﺩﺍﺧﻠﻬﻢ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﺸﺒﻊ ﻤﻬﻢ ﺃﺑﺪﺍ ،ﻭﻳﺮﻯ ﻣﺎﺳﻠﻮ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ
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ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﺘﺴﻤﻮﻥ ﺑﺎﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺴﻴﻄﺮﺓ ﻭﺍﳉﺸﻊ ﺇﳕﺎ ﻳﺪﻣﺮﻭﻥ ﻏﲑﻫﻢ ،ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳛﻮﻟـﻮﻥ
ﻓﻴﻪ ﺑﲔ ﺃﻧﻔﺴﻬﻢ ﻭﺑﲔ ﲢﻘﻴﻖ ﺫﻭﺍﻢ.
ﻭﰲ ﻣﻘﺎﺑﻞ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺼﺤﻴﺢ ﺃﻭ ﺍﻷﻣﺜﻞ ﻋﻨﺪ ﻣﺎﺳﻠﻮ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﻨﺒﻐـﻲ
ﺃﻥ ﻳﻜﻮﻥ ﺗﻮﺟﻬﻬﻢ ﳓﻮ ﺩﺍﻓﻌﻴﺔ ﻭﻣﻌﺮﻓﻴﺔ ﻭﺟﻮﺩﻳﺔ ،ﲟﻌﲎ ﺃﻥ ﻳﻌﻴﺶ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟـﺸﻌﻮﺭ
ﺍﻟﻔﻄﺮﻱ ﺑﻘﻴﻤﺘﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻛﺮﺍﻣﺘﻪ ﻭﺣﺒﻪ ﻟﻨﻔﺴﻪ ﻭﺣﺒﻪ ﻟﻐﲑﻩ ﻭﻗﺒﻮﻟﻪ ﳍﻢ ﺑﺴﺒﺐ ﻣﺎ ﳍـﻢ ﺃﻧﻔـﺴﻬﻢ
ﺑﻄﺒﻴﻌﺘﻬﻢ ﻣﻦ ﻛﺮﺍﻣﺔ ﻭﻣﻦ ﻗﻴﻤﺔ ،ﻭﻳﺼ ﻮﺭ ﻣﺎﺳﻠﻮ ﻫﺮﻡ ﺍﳊﺎﺟﺎﺕ ﺑﺸﻜﻞ ﺟﺪﻳﺪ ﻳﺄﺧـﺬ ﰲ ﺍﻻﻋﺘﺒـﺎﺭ
ﻧﺘﺎﺋﺞ ﺩﺭﺍﺳﺎﺗﻪ ﺍﻷﺧﲑﺓ ﺣﻮﻝ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ،ﺣﻴﺚ ﺃﻋﺎﺩ ﺍﻟﻨﻈﺮ ﰲ ﻫﺮﻡ ﺍﳊﺎﺟﺎﺕ ﺍﻟﻘﺪﱘ ﰲ ﺿـﻮﺀ
ﳑﺎﺭﺳﺎﺗﻪ ﻭﺃﻋﻤﺎﻟﻪ ﺍﳌﺘﺄﺧﺮﺓ ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ،ﻭﻫﻨﺎ ﻓﺈﻧﻪ ﻳﺮﻯ ﺃﻥ ﲢﻘﻴﻖ-ﺍﻟﺬﺍﺕ ﺑﺸﻜﻞ ﺗﺎﻡ
ﺇﳕﺎ ﻳﺘﻜﺎﻣﻞ ﻣﻊ ﲢﻘﻴﻖ ﺫﻭﺍﺕ ﺍﻵﺧﺮﻳﻦ ﻭﻳﺆﺩﻱ ﺇﱃ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ،ﻭﻫﻮ ﻳﺮﻯ ﺃﻥ ﺗﻠﻚ ﺣﺎﺟﺎﺕ ﺃﺭﻗﻰ
،ﲢﻤﻞ ﺍﻹﻧﺴﺎﻥ ﺃﻭ ﺗﻨﻘﻠﻪ ﺇﱃ ﻣﺴﺘﻮﻯ ﺟﺪﻳﺪ ﻣﻦ ﻣﺴﺘﻮﻳﺎﺕ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ :ﻣﺴﺘﻮﻯ ﻣﺘﻌﺪ-ﻟﻠﺬﺍﺕ ،
ﻣﺘﻌﺪ-ﻟﻠﺒﺸﺮﻳﺔ ،ﺩﺍﺋﺮ ﺣﻮﻝ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﺪﻭﺭ ﺣﻮﺭ ﺍﳊﺎﺟﺎﺕ ﺍﻹﻧـﺴﺎﻧﻴﺔ ﻭﺍﳌـﺼﺎﱀ
ﺍﻹﻧﺴﺎﻧﻴﺔ … ﺑﻞ ﻭﻣﺘﺠﺎﻭﺯ ﻟﻺﻧﺴﺎﻧﻴﺔ ﻭﻟﻺﻧﻴﺔ ﻭﺍﻟﺬﺍﺗﻴﺔ ﻭﻟﺘﺤﻘﻴﻖ ﺍﻟﺬﺍﺕ ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ ،ﻓﻠﻘﺪ ﻭﺟـﺪ
ﻣﺎﺳﻠﻮ ﻣﻦ ﲝﻮﺛﻪ ﺣﻮﻝ ﺍﻟﺴﻤﺎﺕ ﺍﻟﱵ ﻳﺘﻤﺘﻊ ﺎ ﺍﻷﺷﺨﺎﺹ ﺍﶈﻘﻘﻮﻥ ﻟﺬﻭﺍﻢ )ﻭﻓﻖ ﻧﻈﺮﻳﺘﻪ ﺍﻟﻘﺪﳝـﺔ(
ﺃﻢ ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺸﻌﺮﻭﻥ ﲟﺎ ﺃﲰﺎﻩ ﲞﱪﺍﺕ ﺍﻟﺬﺭﻭﺓ Peak Experiencesﺣﻴﺚ ﺗﺒﺪﺃ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﲢ ﺪ
ﺍﻷﻧﺎ ﰲ ﺍﻻﺗﺴﺎﻉ ﺑﻞ ﻭﺍﻟﺬﻭﺑﺎﻥ … ﻓﺎﲢﺔ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻮﺣﺪﺓ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﺑﻞ
ﻭﻣﻊ ﺍﻟﻄﺒﻴﻌﺔ ،ﻭﻣﻊ ﻣﺎ ﻫﻮ ﻣﻘﺪﺱ ،ﻭﻟﻜﻦ ﻣﺎﺳﻠﻮ ﻳﺸﲑ ﺃﻳﻀﺎ ﺇﱃ ﺃﻧﻪ ﻟﻸﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻓﺈﻥ ﻋﻤﻠﻴـﺔ
ﺍﻟﻨﻤﻮ ﺍﻟﻄﺒﻴﻌﻲ ﳍﺬﻩ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺘﻢ ﺧﻨﻘﻬﺎ ﻭﻭﺃﺩﻫﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﻈﺮﻭﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ
ﻭﺍﻷﻭﺿﺎﻉ ﺍﻟﺒﻴﺌﻴﺔ ﺍﳌﺪﻣﺮﺓ.
@ @ZpaˆÛa@‹ëb£@òíŠÄãë@ìÜbß
ﺗﺮﻯ ﻛﺎﻭﱄ ) (Cowley, 1993ﺃﻥ ﻣﺎﺳﻠﻮ ﺑﺈﺳﻬﺎﻣﻪ ﰲ ﺑﻨﺎﺀ ﻛﻞ ﻣﻦ ﺍﻟﻨﻈﺮﻳـﺎﺕ ﺍﻹﻧـﺴﺎﻧﻴﺔ
ﻭﻧﻈﺮﻳﺎﺕ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﻗﺪ ﺃﺳﻬﻢ ﰲ ﺇﺣﺪﺍﺙ ﺗﻐﻴﲑ ﰲ ﺭﺅﻳﺘﻨﺎ ﻟﻠﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻟﻺﻣﻜﺎﻧﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ
ﻳﻔﻮﻕ ﻛﻞ ﻣﺎ ﻓﻌﻠﻪ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺮﻳﻜﻴﲔ ﺧﻼﻝ ﺍﳋﻤﺴﲔ ﻋﺎﻣﺎ ﺍﳌﺎﺿﻴﺔ ،ﻓﻔﻲ ﺍﻟﺒﺪﺍﻳﺔ ﻛﺎﻥ ﻣﺎﺳﻠﻮ
ﻗﺪ ﻗﺪﻡ ﺁﺭﺍﺀﻩ ﻋﻦ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺘﻤﺜﻠﺔ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﻋﻦ ﻫﺮﻡ ﺍﳊﺎﺟﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺬﻱ ﻳﻘـﻒ
ﻋﻨﺪ ﻗﻤﺘﻪ ﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ،ﻭﻟﻜﻨﻪ ﰲ ﻋﺎﻡ ١٩٦٨ﻗﺪ ﺃﺿﺎﻑ – ﻛﻤﺎ ﺫﻛﺮﻧﺎ -ﻣﺴﺘﻮﻯ ﺃﻋﻠﻰ ﻓﻮﻕ ﻫﺬﺍ
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ﺍﳍﺮﻡ ﻭﺃﲰﻰ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ،ﻓﻮﺳﻊ ﻣﻦ ﻧﻄﺎﻕ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺸﻜﻞ ﻛﺒﲑ ،ﻭﻗﺪ
ﻣﻴﺰ ﲢﺪﻳﺪﺍ ﺑﲔ ﺛﻼﺛﺔ ﲨﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ:
@ @bšíc@bçë‹ëb£ë@áèma‡@aìÔÔy@åß@MS@@@@@@@@@áèma‡@aë‹ëb£@åß@M@@R@@@@@@@@@@@áèma‡@aìÔÔy@åß@MQ
ﻓﺄﻣﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﻭﻫﻢ ﻣﻦ ﺗﻮﺻﻠﻮﺍ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ﻓﺈﻧﻪ ﻗﺪ ﺫﻛﺮ ﺃﻥ ﻣﺜﻞ ﻫـﺆﻻﺀ ﺍﻷﺷـﺨﺎﺹ
ﺗﻜﻮﻥ ﻟﺪﻳﻬﻢ ﻫﻮﻳﺔ ﺃﻭ ﺇﻧﻴﺔ ﻗﻮﻳﺔ ﻭﻓﻌﺎﻟﺔ ،ﻭﺗﻜﻮﻥ ﳍﻢ ﻛﺬﻟﻚ ﺷﺨﺼﻴﺎﺕ ﻣﺘﻜﺎﻣﻠﺔ ،ﻭﻟﻜﻦ ﺧﱪﺍﻢ
ﺑﺎﻟﻨﺴﺒﺔ ﻷﻱ ﺷﻲﺀ ﻳﺘﺠﺎﻭﺯ ﺫﻭﺍﻢ ﺗﻜﻮﻥ ﳏﺪﻭﺩﺓ ﺟﺪﺍ ،ﺃﻣﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻭﻫﻢ ﻣﻦ ﲡﺎﻭﺯﻭﺍ ﺍﻟﺬﺍﺕ ،
ﻓﻬﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ﺗﻜﻮﻥ ﳍﻢ ﺻﻠﺔ ﻗﻮﻳﺔ ﺑﺎﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ،ﻭﻛﺜﲑﺍ ﻣﺎ ﻳﺴﺘﺸﻌﺮﻭﻥ ﺧﱪﺍﺕ ﻣﺘﺠـﺎﻭﺯﺓ
ﻋﻠﻮﻳﺔ ،ﻭﻟﻜﻦ ﺷﺨﺼﻴﺎﻢ ﺗﻜﻮﻥ ﻏﺎﻟﺒﺎ ﻏﲑ ﻧﺎﺿﺠﺔ ،ﺃﻣﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ ﻓﺮﻳﻖ ﻣـﻦ ﺣﻘﻘـﻮﺍ
ﺫﺍﻢ ﻭﲡﺎﻭﺯﻭﻫﺎ ﺃﻳﻀﺎ ﻓﻬﺆﻻﺀ ﻻ ﳝﺘﻠﻜﻮﻥ ﻓﻘﻂ ﺷﺨﺼﻴﺎﺕ ﻗﻮﻳﺔ ﻭﻓﻌﺎﻟﺔ ﻭﻟﻜﻨﻬﻢ ﻛﻤﺎ ﻳﻘﺮﺭ ﻣﺎﺳﻠﻮ
ﻗﺎﺩﺭﻭﻥ ﻋﻠﻰ ﲡﺎﻭﺯ ﺣﺪﻭﺩ ﺍﻹﻧﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ ،ﻭﺬﺍ ﻓﺈﻢ ﳝﺘﻠﻜﻮﻥ ﺷﻌﻮﺭﺍ ﺃﻋﻤﻖ ﺑﺎﻷﺑﺪﻳﺔ ﻭﲟﺎ ﻫـﻮ
ﻣﻘﺪﺱ .ﻭﻗﺪ ﻛﺎﻥ ﻣﺎﺳﻠﻮ ﻣﺜﻞ ﺇﻳﺮﻳﻚ ﻓﺮﻭﻡ ﻳﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﳍﺎ ﺃﺷﻮﺍﻗﻬﺎ ﺍﻟﻌﺎﻣـﺔ ﺍﻟـﱵ
ـﺮﻫﺎ ﻛﻞ ﺍﻟﻨﺎﺱ ﳓﻮ ﲡﺎﻭﺯ ﺷﻌﻮﺭﻫﻢ ﺑﺎﻟﻮﺣﺪﺓ ، lonelinessﻣـﻊ ﺍﻟﺮﻏﺒـﺔ ﰲ ﺍﻻﺭﺗﺒـﺎﻁ ﳜـﺒ ُ
ﺑﺎﻵﺧﺮﻳﻦ ،ﻭﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﻜﻮﻥ … ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻟﺘﻄﻮﺭ ﺍﻟﻄﺒﻴﻌﻲ ﻟﺘﻔﻜﲑ ﻣﺎﺳﻠﻮ ﻗﺪ ﺍﲡﻪ ﻣـﻦ ﻓﻜـﺮﺓ
ﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ﺇﱃ ﻓﻜﺮﺓ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ )ﻭﺇﻥ ﻳﻜﻦ ﻋﻠﻰ ﻣﺴﺘﻮﻳﺎﺕ ﳏﺪﻭﺩﺓ ( ﰒ ﺍﺭﺗﻘﻰ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ
ﻓﻜﺮﺓ ﺍﻟﺘﻮﺍﺻﻞ ﺃﻭ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻟﻜﻮﱐ ﰲ ﺎﻳﺔ ﺍﳌﻄﺎﻑ.
ﻭﻳﻼﺣﻆ ﺃﻥ ﻣﺎﺳﻠﻮ ﻗﺪ ﺃﺷﺎﺭ ﺑﻨﻔﺴﻪ ﺇﱃ ﺃﻥ ﺍﻟﻘﻮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ –ﻭﻫﻲ ﺍﳌﺪﺭﺳـﺔ
ﺍﻹﻧﺴﺎﻧﻴﺔ– ﻟﻴﺴﺖ ﺇﻻ ﳎﺮﺩ ﻣﺮﺣﻠﺔ ﺍﻧﺘﻘﺎﻟﻴﺔ ﺗ ﻌﺪ ﳌﺮﺣﻠﺔ ﺃﺭﻗﻰ ﻣﻨﻬﺎ ﻫﻲ ﺍﻟﻘﻮﺓ ﺍﻟﺮﺍﺑﻌﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ -
ﺃﻻ ﻭﻫﻲ ﺍﻻﲡﺎﻩ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﻭﺍﳌﺘﺠﺎﻭﺯ-ﻟﻺﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﺬﻱ ﻳﺪﻭﺭ ﳏﻮﺭﻩ ﺣﻮﻝ ﺍﻟﻜﻮﻥ ﺃﻛﺜﺮ ﻣـﻦ
ﺃﻥ ﻳﺪﻭﺭ ﺣﻮﻝ ﺍﻻﺣﺘﻴﺎﺟﺎﺕ ﻭﺍﳌﺼﺎﱀ ﺍﻹﻧﺴﺎﻧﻴﺔ …ﺍﲡﺎﻩ ﻳﺴﲑ ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﰲ ﺍﲡﺎﻫﺎﺕ ﺗﺘﺠﺎﻭﺯ ﳎﺮﺩ
ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﳍﻮﻳﺔ ﻭﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ﻭﻣﺎ ﻳﺸﺎﻬﺎ .ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﻋﱪ ﻣﺎﺳﻠﻮ ﻋﻦ ﺍﳌﻮﻗﻒ ﺑﺎﺧﺘﺼﺎﺭ ﻓﻴﻤﺎ
ﺃﺻﺒﺢ ﻳﻌﺮﻑ "ﺑﺎﺳﺘﻌﺎﺭﺓ ﻣﺎﺳﻠﻮ" Maslow’s Metaphorﺣﻴﺚ ﻗﺎﻝ "ﻟﻘﺪ ﻗﺪﻡ ﻟﻨﺎ ﻓﺮﻭﻳﺪ ﺍﻟﻨﺼﻒ
ﺍﳌﺮﻳﺾ ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ،ﻭﻋﻠﻴﻨﺎ ﳓﻦ ﺍﻵﻥ ﺃﻥ ﻧﺴﺘﻜﻤﻞ ﺍﻟﻨﺼﻒ ﺍﻟﺴﻠﻴﻢ ﺃﻭ ﺍﻟـﺴﻮﻱ" … ﻓﻮﻓﻘـﺎ
ﻟﻨﻈﺮﻳﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﻓﺈﻥ ﺍﻟﺼﺤﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺗﺘﺤﻘﻖ ﻛﻨﺘﻴﺠﺔ ﻟﻠﻤﻤﺎﺭﺳﺔ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﻫـﻲ ﺗﺘﻄﻠـﺐ
ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﻟﻌﻘﻞ ﻭﺍﳉﺴﺪ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﺒﺪﻥ ،ﻭﺗﻌﺘﱪ ﺍﻟﺼﺤﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺃﻭ ﺍﻟﺴﻼﻣﺔ ﺍﻟﺮﻭﺣﻴـﺔ ﻗﻤـﺔ
ﺍﻟﺼﺤﺔ ،ﻭﺗﻮﺻﻒ ﺑﺄﺎ ﺍﻟﺸﻌﻮﺭ ﺍﻟﻌﺎﻡ ﺑﺎﻹﺷﺒﺎﻉ ﺍﻟﺸﺨﺼﻲ ،ﻭﺍﻟﺮﺿﺎ ﻋﻦ ﺍﳊﻴﺎﺓ ،ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺴﻼﻡ
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ﻣﻊ ﺍﻟﻨﻔﺲ ﻭﻣﻊ ﺍﻟﻌﺎﱂ ،ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻮﺣﺪﺓ ﻣﻊ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﺍﻟﻘﺮﺏ ﺍﻟﺸﺨﺼﻲ ﻣﻦ ﺍﷲ ﺃﻭ ﻣـﻦ
ﺍﻟﻄﺒﻴﻌﺔ.
ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﳌﻌﺎﳉﲔ ﺍﻟﺬﻳﻦ ﻻ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻦ ﺃﻃﺮ ﻧﻈﺮﻳﺔ ﺗﺘﻀﻤﻦ ﺗﻮﺻﻴﻔﺎ ﺃﻭ ﺗﻨﻈﲑﺍ ﻟﻠﻈﻮﺍﻫﺮ
ﺍﳌﺘﺠﺎﻭﺯﺓ-ﻟﻠﺬﺍﺕ ﻟﻦ ﻳﻜﻮﻥ ﺃﻣﺎﻣﻬﻢ ﻣﻦ ﺧﻴﺎﺭ ﺇﻻ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﻮ ﺟﻬﺎﺕ ﺍﳌﺘﺎﺣﺔ ﺃﻣﺎﻣﻬﻢ ﻣﻦ ﻗﺒﻞ -
-ﺃﻻ ﻭﻫﻲ ﺍﻟﻮﺟﻬﺎﺕ ﺍﻻﺧﺘﺰﺍﻟﻴﺔ ﻟﻌﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﻔﺮﻭﻳﺪﻱ ،ﺃﻭ ﺍﻟﻮﺟﻬـﺎﺕ ﺍﳌﻴﻜﺎﻧﻴﻜﻴـﺔ ﻟﻠﻨﻈﺮﻳـﺔ
ﺍﻟﺴﻠﻮﻛﻴﺔ ،ﺃﻭ ﻟﻠﻮﺟﻬﺔ ﺍﻟﱵ ﺗﺮﻛﺰ ﻓﻴﻬﺎ ﺍﻟﻘﻮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﻠﻰ ﳎﺮﺩ ﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ﻭﻛﺄﻧﻪ ﺃﻋﻠﻰ ﻣﺮﺗﺒﺔ ﳝﻜﻦ
ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﻘﺪﻡ ﺍﻟﺒﺸﺮﻱ ،ﻭﻻ ﳝﻜﻦ ﻷﻱ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﺗﺴﺘﻮﻋﺐ ﺃﻭ
ﺗﺆﻛﺪ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﺘﺠﺎﻭﺯﺓ-ﻟﻠﺬﺍﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻦ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ،ﻭﻟﻘﺪ ﻋﻠﻢ ﻣﺎﺳﻠﻮ ﻛﻤﺎ ﻋﻠﻢ ﺍﳌﻌﺎﳉﻮﻥ
ﺍﻟﻨﻔﺴﻴﻮﻥ ﺍﻵﺧﺮﻭﻥ ﺃﻧﻪ ﺑﺪﻭﻥ ﺭﺅﻳﺔ ﻛﺎﻣﻠﺔ ﻟﻠﺤﺪﻭﺩ ﺍﻷﺑﻌﺪ ﻟﻺﻣﻜﺎﻧﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻓﺈﻥ ﺍﻷﻓـﺮﺍﺩ ﻟـﻦ
ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﺑﺪﺍ ﺃﻥ ﻳﺮﺗﻔﻌﻮﺍ ﺑﺄﻧﻔﺴﻬﻢ ﺇﱃ ﻣﺴﺘﻮﻳﺎﺕ ﺃﺭﻗﻰ ﻭﺃﲰﻰ ﻣﻦ ﺍﻟﺸﻌﻮﺭ… ﻭﺍﻵﻥ ﻭﺑﻌﺪ ﻣﺎﺋـﺔ
ﻋﺎﻡ ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻓﻠﻘﺪ ﺍﻛﺘﺸﻒ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﻌﻠﻢ ﺍﻟﻨﻔﺲ ﺑﺄﻥ ﺍﻟﺘﺤﺪﻱ ﺍﻟﺬﻱ ﻳﻮﺍﺟﻬﻬﻢ ﻫﻮ
ﲢﺪﻱ ﺍﻟﻌﻤﻞ ﻣﻊ ﻣﺴﺘﻮﻳﺎﺕ ﻣﻦ ﺍﻟﻮﻋﻲ ﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﺍﻷﻧﺎ ،ﻭﻗﺪ ﺗﺒﲔ ﳍﻢ ﺃﻢ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﻣﻮﺍﺟﻬـﺔ
ﻫﺬﺍ ﺍﻟﺘﺤﺪﻱ ﺑﻨﻤﺎﺫﺟﻬﻢ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﳌﻄﻠﻮﺏ ﺍﻟﻴﻮﻡ ﻛﻤﺎ ﺗﻘﻮﻝ ﻛﺎﻭﱄ ﺇﳕﺎ ﻫﻮ ﺇﲤﺎﻡ ﻋﻤﻠﻴﺔ ﲢﻮﻝ
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ﺟﺪﻳﺪ ﰲ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ ﻳﻌﺘﺮﻑ ﲟﺸﺮﻭﻋﻴﺔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳋﱪﺍﺕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﱵ ﺗﻌﺘـﱪ ﻣـﻦ
ﺍﻟﺴﻤﺎﺕ ﺍﻟﱵ ﻳﺘﺴﻢ ﺎ ﺃﻓﻀﻞ ﺍﻷﺷﺨﺎﺹ ﺻﺤﺔ ﻭﻋﺎﻓﻴﺔ ﻭﺳﻮﺍ ًﺀ.
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ﻟﻘﺪ ﺫﻛﺮﺕ ﺑﺎﺗﺮﻳﺸﻴﺎ ﺳﺮﻣﺒﺎﻛﻴﺎﻥ ) (Sermabeikian, 1994: 178ﺃﻥ ﻋﺎﱂ ﺍﻟﻨﻔﺲ ﺍﻷﺷـﻬﺮ
ﻛﺎﺭﻝ ﺟﻮﺳﺘﺎﻑ ﻳﻮﻧﺞ Carl Gustav Jungﻳﻌﺘﱪ ﺃﻳﻀﺎ ﻣﻦ ﺃﻛﺜﺮ ﺍﳌﻨﻈﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﺑﺎﺳﺘﺨﺪﺍﻡ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺑﻄﺮﻳﻘﺔ ﻣﺘﻜﺎﻣﻠﺔ ﰲ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻹﻛﻠﻴﻨﻴﻜﻴﺔ ،ﻭ ﺃﻧﻪ ﳝﻜﻦ ﻟﻸﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ
ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺬﻱ ﻳﻘﺪﻣﻪ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻟﻴﻮﻧﺞ ﻭﺍﻟـﺬﻱ ﳝﻜـﻦ ﺃﻥ ﻳﺰﻳـﺪ ﻣـﻦ
ﺣﺴﺎﺳﻴﺘﻬﻢ ﻻﺳﺘﻜﺸﺎﻑ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻌﻤﻼﺀ ﲟﺎ ﳝﻜﻨﻬﻢ ﻣﻦ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻌﻤﻼﺀ ﻋﻠﻰ ﻣﻮﺍﺟﻬـﺔ
ﻣﺸﻜﻼﻢ ،ﻭﺧﺼﻮﺻﺎ ﻋﻨﺪ ﻣﻮﺍﺟﻬﺔ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻌﺼﻴﺒﺔ ﺍﻟﱵ ﺗﺘﺼﻞ ﻣﺜﻼ ﺑـﺎﳌﻮﺕ ،ﺃﻭ ﰲ ﺣـﺎﻻﺕ
ﺍﻷﺷﺨﺎﺹ ﺍﳌﺸﺮﻓﲔ ﻋﻠﻰ ﺍﳌﻮﺕ ،ﺃﻭ ﰲ ﺣﺎﻻﺕ ﺍﻟﻜﻮﺍﺭﺙ ﻭﺍﻷﻣﺮﺍﺽ ﺍﻟﺸﺪﻳﺪﺓ ﺍﳋﻄﻮﺭﺓ ،ﻭﻏﲑﻫﺎ
ﻣﻦ ﺃﺣﺪﺍﺙ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺼﻴﺒﺔ ،ﻭﺭﻏﻢ ﺫﻟﻚ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﳝﻜﻦ ﺃﻳﻀﺎ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﻭﻳﻄﺒـﻖ
ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻗﻀﺎﻳﺎ ﺍﳊﻴﺎﺓ ﺍﳌﻌﺘﺎﺩﺓ ﻭﺍﳌﻌﻴﺸﺔ ﺍﻟﻴﻮﻣﻴﺔ.
ﻟﻘﺪ ﺣﺎﻭﻝ ﻳﻮﻧﺞ ﺃﻥ ﻳﺜﺒﺖ ﺃﻥ "ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﻫﻮ ﺟﻮﻫﺮ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ...ﻭﺃﻧﻪ ﻗﺪ ﻃﻮﺭ
ﻧﻈﺮﻳﺔ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻭﻧﻈﺮﻳﺘﻪ ﰲ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻜﻲ ﻳﻀﻤﻨﻬﺎ ﺇﻃﺎﺭﺍ ﺗﺼﻮﺭﻳﺎ ﻳـﻀﻢ ﺍﳉﻮﺍﻧـﺐ
ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻛﺠﻮﺍﻧﺐ ﺗﺴﻌﻰ ﺑﺎﻹﻧﺴﺎﻥ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻜﺎﻣـﻞ ﰲ ﺩﺍﺧـﻞ
ﺍﻟﻔﺮﺩ" ) .(p. 179ﻭﻳﺮﻯ ﻳﻮﻧﺞ ﺃﻥ ﺍﻟﺮﻭﺡ spiritﻣﻮﺟﻮﺩﺓ ﺑﺸﻜﻞ ﻋﺎﳌﻲ ﻋﺎﻡ ﰲ ﺍﻟﺘﻜـﻮﻳﻦ ﻗﺒـﻞ-
ﺍﻟﻮﺍﻋﻲ Pre-consciousﻟﻠﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ) ﻭﻫﺬﺍ ﺑﺎﳌﻨﺎﺳﺒﺔ ﻣﻌﲎ ﻗﺮﻳﺐ ﺟﺪﺍ ﻣﻦ ﻣﻌﲎ ﺍﻟﻔﻄﺮﺓ( ،
ﻭﳛﺎﻭﻝ ﻳﻮﻧﺞ ﺃﻥ ﻳﻮﺿﺢ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺮﻭﺡ ﻓﻴﻘﻮﻝ "ﺇﻧﻨﺎ ﻧﻘﻮﻝ ﺃﻥ ﺍﻟﺮﻭﺡ ﻫﻲ ﻣﺒﺪﺃ ﻳﻘﻒ ﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ
ﻣﻦ ﺍﳌﺎﺩﺓ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻧﻨﺎ ﻧﻔﻬﻢ ﺃﻥ ﻫﻨﺎﻙ ﻋﻨﺼﺮﺍ ﻏﲑ ﻣﺎﺩﻱ ﺃﻭ ﺻﻮﺭﺓ ﻣﻦ ﺻﻮﺭ ﺍﻟﻮﺟﻮﺩ ﺍﻟﱵ ﳝﻜﻦ
ﰲ ﺃﻋﻠﻰ ﺻﻮﺭﻫﺎ ﻭﺃﻛﺜﺮﻫﺎ ﻋﻤﻮﻣﻴﺔ ﺃﻥ ﻧﺴﻤﻴﻬﺎ ﺑﺎﷲ".
ﻭﻗﺪ ﺭﻓﺾ ﻳﻮﻧﺞ ﻧﻈﺮﻳﺔ ﻣﺒﺪﺃ ﺍﻟﻠﺬﺓ ﻋﻨﺪ ﻓﺮﻭﻳﺪ ،ﻭﺍﻓﺘﺮﺽ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻟﺪﻳﻪ ﻗﻮﻯ ﺩﺍﻓﻌﺔ ﺭﻭﺣﻴـﺔ
ﺃﻭﻟﻴﺔ ﺗﻌﺘﱪ ﺟﺰﺀﺍ ﻣﻦ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻐﺮﻳﺰﻱ ﻣﺜﻠﻬﺎ ﰲ ﺫﻟﻚ ﻣﺜﻞ ﺍﳉﻨﺲ ﻭﺍﻟﻌـﺪﻭﺍﻥ ﻭﺍﳉـﻮﻉ )(p. 180
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ﻭﻳﻼﺣﻆ ﺃﻥ ﻣﺎﺳﻠﻮ ﻗﺪ ﺳﺎﺭ ﺃﻳﻀﺎ ﰲ ﻃﺮﻳﻖ ﻣﺸﺎﺑﻪ ﻋﻨﺪﻣﺎ ﻻﺣﻆ ﺃﻥ "ﺍﻟﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ﳛﺘﺎﺝ ﺇﻃـﺎﺭﺍ
ﻟﻠﻘﻴﻢ ،ﻭﻓﻠﺴﻔﺔ ﻟﻠﺤﻴﺎﺓ ،ﻭﳛﺘﺎﺝ ﺩﻳﻨﺎ ﺃﻭ ﺑﺪﻳﻼ ﻟﻠﺪﻳﻦ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻴﺎ ﺑﻪ ﻭﺃﻥ ﻳﻔﻬﻢ ﻧﻔﺴﻪ ﻣﻦ ﺧﻼﻟﻪ
،ﺑﻨﻔﺲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﳛﺘﺎﺝ ﺎ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﺃﻭ ﺍﻟﻜﺎﻟﺴﻴﻮﻡ ﺃﻭ ﺍﳊﺐ" ).(p. 181
ﻭﺗﻨﻘﻞ ﻟﻨﺎ ﺳﺮﻣﺒﺎﻛﻴﺎﻥ ﻋﻦ Jacobiﺇﺷﺎﺭﺗﻪ ﺍﳌﻮﺿﺤﺔ ﳍﺬﻩ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺳﺘﻌﻼﺀ ﻋﻠﻰ ﻭﺍﻗﻊ
ﺍﳊﻴﺎﺓ ،ﺣﻴﺚ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﻮﺍﺟﻪ ﰲ ﺣﻴﺎﺗﻪ ﻣﻮﺍﻗﻒ ﻳﺒﺬﻝ ﺟﻬﺪﻩ ﻓﻴﻬﺎ ﶈﺎﻭﻟﺔ ﺍﻟﺘﻐﻠـﺐ
ﻋﻠﻴﻬﺎ ،ﻭﻟﻜﻦ ﺍﳌﺸﻜﻠﺔ ﺗﻜﻤﻦ ﰲ ﺃﻥ ﺃﻫﻢ ﺍﳌﺸﻜﻼﺕ ﺑﺎﻟﻨﺴﺒﺔ ﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻏﺎﻟﺒﺎ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻨـﻮﻉ
ﺍﻟﺬﻱ ﻻ ﺣﻞ ﻟﻪ ،ﻭﻫﻨﺎ ﻓﺈﻥ ﺍﳌﺸﻜﻠﺔ ﺇﻥ ﻛﺎﻥ ﻻ ﳝﻜﻦ ﺣﻠﻬﺎ )ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﻧﻮﻉ ﺍﳌﺸﻜﻼﺕ ﺍﳌﺘﺼﻠﺔ
ﺑﺎﻷﻣﺮﺍﺽ ﺍﳌﻔﻀﻴﺔ ﺇﱃ ﺍﳌﻮﺕ ﺃﻭ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻮﺕ ﺫﺍﺗﻪ( ﺃﻭ ﳑﺎ ﻻ ﳝﻜﻦ ﲡﺎﻭﺯﻩ ،ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﺈﻥ
ﻣﻮﺍﺟﻬﺔ ﺃﻭ ﲡﺎﻭﺯ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺼﻌﻮﺑﺔ ﻻ ﻳﻜﻮﻥ ﳑﻜﻨﺎ ﺇﻻ ﻣﻦ ﺧﻼﻝ
"ﺍﻻﺭﺗﻔﺎﻉ ﲟﺴﺘﻮﻯ ﺍﻟﻮﻋﻲ" ،ﺣﻴﺚ ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻀﻴﺔ ﻣﻦ ﻣﻨﻈﻮﺭ ﺃﻋﻠﻰ ،ﻭﻛﻨﺘﻴﺠﺔ
ﻟﺘﻮﺳﻴﻊ ﺁﻓﺎﻕ ﻧﻈﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺤﻴﺎﺓ ﻓﺈﻥ ﺍﻟﻘﻀﻴﺔ ﺍﳌﺴﺘﺤﻴﻠﺔ ﺍﳊﻞ ﺗﻔﻘﺪ ﻣﺎ ﻛﺎﻥ ﻳﺒﺪﻭ ﳍﺎ ﻣﻦ ﺧﻄﻮﺭﺓ
ﺷﺪﻳﺪﺓ … ﺇﺎ ﻻ ﲢﻞ ﺑﻄﺮﻳﻘﺔ ﻣﻨﻄﻘﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮﺍﻫﺎ ﺍﻟﺬﻱ ﻭﺟﺪﺕ ﺑﻪ ﺃﻭﻻ ،ﻭﺇﳕﺎ ﺗﻘﻞ ﺃﳘﻴﺘـﻬﺎ
ﻭﺗﺒﻬﺖ ﻋﻨﺪﻣﺎ ﺗﻮﺿﻊ ﰲ ﻧﻄﺎﻕ ﺗﻮﺟﻪ ﺣﻲ ﺟﺪﻳﺪ ﺃﻋﻈﻢ ﻗﻮﺓ … ﺇﺎ ﻻ ﺗﻜﺒﺖ ﻟﻜﻲ ﺗﺼﺒﺢ ﺟـﺰﺀ
ﻣﻦ ﺍﻟﻼﺷﻌﻮﺭ ،ﻭﻟﻜﻨﻬﺎ ﺑﺒﺴﺎﻃﺔ ﺗﺘﺒﺪﻯ ﲢﺖ ﺃﺿﻮﺍﺀ ﺟﺪﻳﺪﺓ ﻭﺬﺍ ﺗﺼﺒﺢ ﺫﺍﺕ ﺻﻮﺭﺓ ﳐﺘﻠﻔﺔ.
ﻭﻟﻘﺪ ﺍﻓﺘﺮﺽ ﻳﻮﻧﺞ ﺃﻥ ﲢﺪﻳﺎﺕ ﺍﳊﻴﺎﺓ ﻭﺻﺮﺍﻋﺎﺎ ﻭﻣﺸﻜﻼﺎ ﺗﻌﺘﱪ ﺿﺮﻭﺭﻳﺔ ﻹﲤﺎﻡ ﻋﻤﻠﻴـﺔ
ﺍﻟﺘﺤﻮﻝ ﻭﺍﻟﻨﻀﺞ ﺍﻟﱵ ﻳﺘﻢ ﻓﻴﻬﺎ ﺣﺪﻭﺙ ﺗﻐﲑﺍﺕ ﰲ ﺩﺍﺧﻞ ﺍﻟﺸﺨﺺ ﻟﻴﺘﺤﻮﻝ ﻣﻦ ﻣـﺴﺘﻮﻯ ﺍﻟﻜـﺎﺋﻦ
ﺍﻟﻐﺮﻳﺰﻱ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻜﺎﺋﻦ ﺍﻟﺮﻭﺣﻲ ،ﻭﻫﻨﺎ ﻓﺈﻥ ﺍﻟﺮﻣﻮﺯ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻘﻴﻢ ﺍﳌﺘﺴﺎﻣﻴﺔ ﻣﺜـﻞ ﺍﻟـﺮﻭﺡ
ﻭﺍﻹﳝﺎﻥ ﻭﺍﻷﻣﻞ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻭﺍﻟﻌﻔﻮ ﳍﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺩﻓﻊ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺘﻐﲑ ﻣﻦ ﺗﻮﺟﻪ ﺇﱃ ﺁﺧﺮ ،ﻭﳝﻜﻦ
ﻟﻠﺸﺨﺺ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﻹﻣﻜﺎﻧﺎﺕ ﻟﻜﻲ ﻳﺮﺗﻔﻊ ﺑﻘﺪﺭﺍﺗﻪ ﺇﱃ ﻣﺴﺘﻮﻯ ﺃﻋﻠﻰ ،ﻭﻳﻌﺘﻘﺪ ﻳـﻮﻧﺞ ﺃﻥ
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ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺘﺴﺎﻣﻴﺔ ﺗﺴﺎﻋﺪ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻌﻼﺟﻴﺔ ﻣﻦ ﺧﻼﻝ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺣﻞ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺆﳌﺔ
ﺍﻟﱵ ﺗﻮﺍﺟﻬﻪ ﲝﻴﺚ ﻳﺼﺒﺢ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﻟﺸﻔﺎﺀ ﻭﺍﻟﻨﻤﻮ ﲟﺎ ﻳﺘﺠﺎﻭﺯ ﺫﺍﺗﻪ ﺍﻟﻘﺪﳝﺔ … ﻓﻌﻨﺪﻣﺎ ﻳﻮﺍﺟﻪ ﺍﳌﺮﺀ
ﻗﻀﺎﻳﺎ ﻭﺻﻌﻮﺑﺎﺕ ﻭﻣﻮﺍﻗﻒ ﻣﺆﳌﺔ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺴﺎﺀﻝ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﻌﺎﱐ ،ﻭﺃﻥ ﻳﺴﺄﻝ ﻧﻔﺴﻪ
ﻋﻦ ﺃﻫﺪﺍﻑ ﻭﺟﻮﺩﻩ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ،ﻓﻴﻀﻊ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ ﰲ ﻣﻜﺎﺎ ﺍﻟﺼﺤﻴﺢ ﻣﻦ ﻗﻀﺎﻳﺎ ﺍﻟﻮﺟـﻮﺩ
ﺍﻟﻜﻠﻲ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ،ﻓﺘﺒﺪﺃ ﺗﻔﻘﺪ ﺣﺪﺎ ﻭﲣﻒ ﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﻌﻨﻴﻔﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺮﺗﺒﻂ ﺎ.
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ﻟﻘﺪ ﺃﻭﺿﺤﺖ ﺍﻟﻴﺰﺍﺑﻴﺚ ﲰﻴﺚ ) (Smith, 1995: 402-403ﺃﻥ ﻣﻨﻈﻮﺭ ﲡـﺎﻭﺯ-ﺍﻟـﺬﺍﺕ
Transpersonal Perspectiveﳝﻜﻦ ﻓﻬﻤﻪ ﲟﻌﲎ ﺍﻻﲡﺎﻩ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻸﻧﺎ ،ﺃﻭ ﻣﺎ ﻭﺭﺍﺀ -ﺍﻟﺸﺨﺺ
،ﺃﻭ ﻣﺎ ﻭﺭﺍﺀ-ﺍﻟﺬﺍﺕ ،ﻭﺃﺷﺎﺭﺕ ﺇﱃ ﻗﻮﻝ ﻭﺍﺷﺒﻮﺭﻥ ﺃﻥ ﺍﳍﺪﻑ ﺍﻟﺮﺋﻴﺴﻲ ﻣﻦ ﻧﻈﺮﻳﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﻫﻲ
ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﺍﳋﱪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻭﺍﻟﻔﻬﻢ ﺍﻷﴰﻞ ﻟﻠﺘﻄﻮﺭ ﺃﻭ ﻟﻠﻨﻤﻮ ﺍﻹﻧﺴﺎﱐ ،ﻛﻤﺎ ﻳﺸﲑ
ﺇﱃ ﺃﻥ ﺍﳍﺪﻑ ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﺘﻄﻮﺭ ﻭﺍﻟﻨﻤﻮ ﺍﻹﻧﺴﺎﱐ ﺇﳕﺎ ﻫﻮ ﲢﻘﻴﻖ ﺍﻹﺷﺒﺎﻉ ﺍﻟﺮﻭﺣﻲ ،ﻭﺬﺍ ﻓﺈﻧﻪ ﻻ ﳝﻜﻦ
ﻓﻬﻢ ﺍﻟﻨﻤﻮ ﺍﻹﻧﺴﺎﱐ ﺑﺸﻜﻞ ﻛﺎﻣﻞ ﺇﻻ ﻣﻦ ﺧﻼﻝ ﺫﻟﻚ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺮﻭﺣﻲ ...ﺇﻥ ﺍﻟﺘﻄـﻮﺭ ﺃﻭ ﺍﻟﻨﻤـﻮ
ﺍﳌﺘﺠﺎﻭﺯ ﻟﻠﺬﺍﺕ ﺇﳕﺎ ﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺘﻮﻟﻴﻒ ﺍﻷﺻﻴﻞ ﺑﲔ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺻﻠﺘﻬﺎ ﺑﻄﺒﻴﻌﺔ
ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻭﻳﻔﺘﺮﺽ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﺃﻥ ﻟﺪﻯ ﻛﻞ ﺇﻧﺴﺎﻥ ﻧﻮﺍﺯﻉ ﻟﻠﺴﻌﻲ ﳓـﻮ
ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﺎﻟﺔ ﻣﻄﻠﻘﺔ ﻭﺎﺋﻴﺔ ،ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻉ ﺇﳕﺎ ﻫﻲ ﻧﻮﺍﺯﻉ ﻣﺴﺘﻤﺮﺓ ﺃﻭ ﻣﻮﺟﻮﺩﺓ ﰲ ﻛـﻞ
ﺍﻷﺣﻮﺍﻝ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﻭﻋﻲ ﺑﺬﻟﻚ ﺃﻭ ﻛﺎﻥ ﻏﲑ ﻭﺍﻉ ﺑﻪ ﻋﻨﺪ ﺃﻱ ﻣﺮﺣﻠﺔ ﻣﻦ ﺍﳌﺮﺍﺣﻞ ﺍﻟـﱵ
ﳝﺮ ﺎ ﰲ ﺣﻴﺎﺗﻪ ،ﻭﺗﻨﻘﻞ ﲰﻴﺚ ﻗﻮﻝ ﺑﻌﺾ ﺍﳌﺆﻟﻔﲔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺯﻉ ﺍﻟﺮﻭﺣﻴﺔ ﺇﳕﺎ ﲤﺜﻞ "ﺍﺳﺘﻌﺪﺍﺩ ﺃﻭ
ﻣﻴﻼ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺣﺎﻟﺔ ﻣﺘﻌﺎﻟﻴﺔ".
ﻭﻳﻘﻮﻡ ﺍﻟﺘﻮﺟﻪ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﻋﻠﻰ ﻣﺒﺪﺃ ﻣﻔﺎﺩﻩ ﺃﻥ ﻫﻨﺎﻙ ﻗﻮﻯ ﺇﻧﺴﺎﻧﻴﺔ ﳍﺎ ﻗﻮﺎ ﰲ ﺩﺍﺧـﻞ
ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﺪﻓﻊ ﺍﻷﻓﺮﺍﺩ ﺩﻓﻌﺎ ﳓﻮ ﲢﻘﻴﻖ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﺘﻤﺎﻡ ﻭﺍﻟﺘﻜﺎﻣﻞ ﻓﻴﻤﺎ ﻳﺘﺠﺎﻭﺯ ﺍﻷﻧﺎ ،ﻭﺭﻏـﻢ
ﺫﻟﻚ ﻓﺈﻥ ﺍﳌﻨﻈﺮﻳﻦ ﺍﻟﺘﻘﻠﻴﺪﻳﻦ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺬﻳﻦ ﻳﻌﺘﻤﺪ ﻋﻠـﻴﻬﻢ ﺍﻟﺘـﺪﺧﻞ ﺍﳌﻬـﲏ ﰲ ﺍﳋﺪﻣـﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺪﻳﻬﻢ ﺗﻮﺣﺪ ﺷﺪﻳﺪ ﻣﻊ ﻣﺴﺘﻮﻯ "ﺍﻷﻧﺎ" ﻓﻘﻂ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻣﺴﺘﻮﻯ ﺍﻷﻧـﺎ ﻫـﻮ ﳏـﻮﺭ
ﺍﻻﺭﺗﻜﺎﺯ ﺍﻟﺬﻱ ﻳﻘﻴﻤﻮﻥ ﻋﻠﻰ ﺃﺳﺎﺳﻪ ﺗﺪﺧﻠﻬﻢ ﺍﳌﻬﲏ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻢ ﻳﻔﺘﻘﺪﻭﻥ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ﺍﻟﺬﻱ
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ﻳﺄﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﺘﺠﺎﻭﺯﺓ ﻟﻸﻧﺎ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻣﺜﻞ ﻇﺎﻫﺮﺓ ﺍﳌﻮﺕ ،ﺃﻭ ﺍﳌﺮﺽ ﺍﳌﻔﻀﻲ ﺇﱃ ﺍﳌﻮﺕ
،ﺃﻭ ﺍﻷﻣﺮﺍﺽ ﺍﳋﻄﲑﺓ ﺍﳌﻬﺪﺩﺓ ﻟﻠﺤﻴﺎﺓ ،ﻭﻳﻔﺘﻘﺪﻭﻥ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ ﺍﻟﺬﻱ ﻳـﺴﺘﻨﺪﻭﻥ ﺇﻟﻴـﻪ ﻋﻨـﺪ
ﻣﺴﺎﻋﺪﺓ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺬﻳﻦ ﻳﻮﺍﺟﻬﻮﻥ ﻣﺸﻜﻼﺕ ﺃﺧﻼﻗﻴﺔ ﺗﺘﺼﻞ ﲟﺮﺿﻬﻢ ﺃﻭ ﺑﺈﺷﺮﺍﻓﻬﻢ ﻋﻠﻰ ﺍﳌـﻮﺕ ﺃﻭ
ﺑﺎﳌﺨﺎﻭﻑ ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌﺎﻝ ﳓﻮ ﺍﳌﻮﺕ ،ﻭ ﺍﻷﺧﺼﺎﺋﻴﻮﻥ ﺍﻻﺟﺘﻤﺎﻋﻴﻮﻥ ﺬﺍ ﻻ ﳝﻜﻦ ﳍﻢ ﺃﻥ ﻳﻘﺪﻣﻮﺍ
ﺍﳌﺴﺎﻋﺪﺓ ﳌﺜﻞ ﻫﺆﻻﺀ ﺍﻟﻌﻤﻼﺀ ﲢﺖ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ،ﻭﺗﺸﲑ ﲰﻴﺚ ﺇﱃ ﺃﻧﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﳌﻮﺕ ﺟﺰﺀ
ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﻭﺃﻧﻪ ﳎﺮﺩ ﻣﺮﺣﻠﺔ ﺃﺧﲑﺓ ﻣﻦ ﻣﺮﺍﺣﻞ ﺩﻭﺭﺓ ﺍﳊﻴﺎﺓ ﻓﺈﻥ ﺍﻟﻔﺮﺻﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ
ﻟﻠﻨﻤﻮ ﺍﻟﺬﻱ ﻳﻘﺪﻣﻪ ﺍﳌﻮﺕ ﻻ ﳝﻜﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﺇﺫﺍ ﻛﻨﺎ ﳏﺼﻮﺭﻳﻦ ﰲ ﻧﻄﺎﻕ ﺍﻷﻧﺎ ﻭﺣﺪﻩ.
ﻭﻗﺪ ﺃﻭﺿﺤﺖ ﺭﻭﺑﻴﱰ ﻭﺯﻣﻼﺅﻫﺎ ) (Robbins, et al. :361ﺃﻥ ﺍﻟﺜﻤﺎﻧﻴﻨﺎﺕ ﻗﺪ ﺷﻬﺪﺕ ﺑﺪﺀ
ﻇﻬﻮﺭ ﻛﺘﺎﺑﺎﺕ ﻣﺘﻌﺪﺩﺓ ﰲ ﳏﻴﻂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﲢﺎﻭﻝ ﺃﻥ ﺗﺄﺧﺬ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣـﻞ ﺍﻟﺮﻭﺣﻴـﺔ ﰲ
ﺍﻻﻋﺘﺒﺎﺭ ﻋﻨﺪ ﺍﳌﻤﺎﺭﺳﺔ ،ﻭﻣﺜﻞ ﺗﻠﻚ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﱵ ﺗﺄﺧﺬ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﲢـﺎﻭﻝ ﺃﻥ
ﺗﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﻛﻠﻴﺘﻪ… ﺑﺪﻧﻪ ﻭﻋﻘﻠﻪ ﻭﺭﻭﺣﻪ… ﰲ ﺇﻃﺎﺭ ﻣﻦ ﻋﻼﻗﺎﺗﻪ ﺑﻐﲑﻩ ﻣـﻦ ﺍﻟﻨـﺎﺱ
ﻭﺑﺎﻟﻜﺎﺋﻨﺎﺕ ﺍﻷﺧﺮﻯ ﻭﺑﺎﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘﺔ ﺃﻳﺎ ﻛﺎﻥ ﻓﻬﻢ ﺍﻟﺸﺨﺺ ﳍﺎ ،ﻭ ﻳﺸﲑ ﺍﳌﺆﻟﻔﻮﻥ ﺇﱃ ﺃﻥ ﻧﻈﺮﻳﺔ
ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺗﻘﺪﻡ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﺪﺩﺍ ﻣﻦ ﺍﻻﺳﺘﺒﺼﺎﺭﺍﺕ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ
ﺗﺴﺎﻋﺪ ﺍﻷﺧﺼﺎﺋﻴﲔ ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﺘﻄﻮﺭ ﺍﻟﺮﻭﺣﻲ ﻟﻌﻤﻼﺋﻬﻢ ﻭﻟﺘﺼﻤﻴﻢ ﺍﻻﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﱵ
ﺗﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﲢﻘﻴﻖ ﺗﻠﻚ ﺍﻷﻫﺪﺍﻑ .
ﺃﻣﺎ ﻛﺎﻭﱄ ﻭ ﺩﻳﺮﻳﺰﻭﺗﺲ ﻓﻘﺪ ﺃﻭﺿﺤﺎ ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﳑﺎﺭﺳﻲ ﺍﳋﺪﻣـﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﻴﻮﻡ ﺇﳕﺎ ﺗﺮﺗﺒﻂ ﺃﺳﺎﺳﺎ ﺑﺎﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﻟﻺﻧﺴﺎﻥ ﻭﺍﻟﱵ ﳝﻜـﻦ ﺃﻥ
ﻧﺴﻤﻴﻬﺎ ﺑﺎﻻﻋﺘﻼﻝ ﺍﻟﺮﻭﺣﻲ ، spiritual malaiseﻭﺍﻟﱵ ﺗﺘﻀﻤﻦ ﺍﻟﻌﺠﺰ ﺍﻟﻘﻴﻤﻲ ،ﻭﺍﻟﺘﺒﻠﺪ ﺍﻷﺧﻼﻗﻲ
،ﻭﺍﻟﻴﺄﺱ ﺍﻟﻮﺟﻮﺩﻱ ،ﻭﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ﻭﻏﲑﻫﺎ ،ﻭﻳﻌﺘﱪ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﺍﳌﻨﻈﻮﺭ
ﺍﻟﻮﺣﻴﺪ ﰲ ﻧﻈﺮﻳﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﺬﻱ ﻳﺘﻨﺎﻭﻝ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺬﻱ ﳝﻜﻦ ﺗﻄﺒﻴﻘـﻪ ﰲ ﳑﺎﺭﺳـﺔ
ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ … ﻭﻳﺸﲑ ﺍﳌﺆﻟﻔﺎﻥ ﺇﱃ ﺃﻧﻪ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﻳﻘـﺪﻡ
ﻧﻈﺮﻳﺔ ﳍﺎ ﻓﺎﺋﺪﺎ ﺍﳋﺎﺻﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻮﺍﻗﻒ ﺍﻟﱵ ﺗﻮﺍﺟﻬﻨﺎ ﰲ ﳎﺘﻤﻌﺎﺗﻨﺎ ]ﺍﻟﻐﺮﺑﻴﺔ[ ﺍﻟـﱵ ﺗﺘـﺴﻢ
ﺑﺎﻹﻓﻼﺱ ﺍﻟﺮﻭﺣﻲ ﻋﻠﻰ ﺣﺪ ﻗﻮﳍﻤﺎ spiritually bankrupt societyﻓﺈﻥ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ﻭﺍﳌﻔﺎﻫﻴﻢ
ﺍﻟﱵ ﻳﻨﻄﻠﻖ ﻣﻨﻬﺎ ﲤﺜﻞ ﺗﻐﻴﲑﺍ ﺟﺬﺭﻳﺎ ﻃﺮﺃ ﻋﻠﻰ ﺍﻫﺘﻤﺎﻣﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﻐﺮﰊ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﱵ ﺍﺳﺘﻨﺪ ﺇﻟﻴﻬﺎ
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ﺗﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺣﱴ ﺍﻵﻥ ،ﻭﻳﺮﻳﺎﻥ ﺃﻥ ﺍﻷﻣـﺮ ﻳﺘﻄﻠـﺐ ﰲ
ﺍﳊﻘﻴﻘﺔ ﻣﺎﻻ ﻳﻘﻞ ﻋﻤﺎ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﲢﻮﻻ ﰲ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻌﻠﻤﻲ ، paradigm shiftﻭﻫﺬﺍ ﺍﻟﺘﺤﻮﻝ ﻳﺒﻠﻎ
ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﻤﻮﻝ ﻗﻔﺰﺓ ﻛﱪﻯ ﻗﺪ ﻻ ﺗﻘﻞ ﻋﻦ ﺗﻠﻚ ﺍﻟﻘﻔﺰﺓ ﺍﻟﱵ ﺷﻬﺪﻫﺎ ﻋﻠﻢ ﺍﻟﻄﺒﻴﻌﺔ ﺑﻈﻬﻮﺭ ﻋﻠـﻢ
ﺍﻟﻄﺒﻴﻌﺔ ﺍﳉﺪﻳﺪ ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺣﺪﺙ ﺍﻟﺘﺤﻮﻝ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻟﻜﻮﺑﺮﻧﻴﻜﻮﺱ ﻭﻧﻴﻮﺗﻦ ﻭﺍﻧﺘﻘﻞ
ﺇﱃ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻻﺣﺘﻤﺎﻟﻴﺔ ﻷﻳﻨﺸﺘﲔ ﻭﺇﱃ ﻧﻈﺮﻳﺔ ﻋﺪﻡ ﺍﻟﺘﻴﻘﻦ ﳍﺎﻳﺰﻧﺒﲑﺝ ﻭﻟﻠﺒﻴﺎﻧﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ
ﻣﻴﻜﺎﻧﻴﻜﺎ ﺍﻟﻜﻢ.
ﻭﻳﻘﻮﻝ ﺍﳌﺆﻟﻔﺎﻥ ﺃﻥ ﻣﻨﺎﻫﺞ ﺗﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻗﺪ ﺃﳘﻠﺖ ﻭﺍﺳﺘﺒﻌﺪﺕ -ﺑﻞ ﻭﲡﻨﺒـﺖ
ﺑﺸﻜﻞ ﻣﻘﺼﻮﺩ -ﺟﺎﻧﺒﺎ ﻳﻌﺘﱪ ﻣﻦ ﺃﻫﻢ ﺟﻮﺍﻧﺐ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﻻ ﻭﻫﻮ ﺍﳉﺎﻧﺐ ﺍﻟﺮﻭﺣﻲ ،ﻓـﺈﺫﺍ
ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ﺑﻌﺪﺍ "ﻣﻔﻘﻮﺩﺍ" ﰲ ﺗﻌﻠﻴﻢ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﺄﻳﻦ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﻌﺜﺮ ﻋﻠﻴﻪ ؟
ﺇﻧﻨﺎ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺍﻟﱵ ﺗﻌﺮﻑ ﺑﺎﻟﻘﻮﻯ ﺍﻷﺭﺑﻌﺔ ﻓﺈﻧﻨﺎ ﳒﺪ
ﺃﻥ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻓﻘﻂ ﻭﻫﻲ ﺍﻟﻘﻮﻯ ﺍﻟﺮﺍﺑﻌﺔ ﺃﻭ ﻧﻈﺮﻳﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ Transpersonal Theoryﻫﻲ
ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﺗﺮﻛﺰ ﻋﻠﻰ ﺍﻟﺒﻌﺪ ﺍﻟﺮﻭﺣﻲ ،ﻭﺍﳌﻌﲎ ﺍﳊﺮﰲ ﻟﺘﺠﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﻫـﻮ "ﻣﺎﻳﺘﺠـﺎﻭﺯ
ﺍﻟﻘﻨﺎﻉ" ، Beyond the Maskﻭﻋﻨﺪﻣﺎ ﻳﻄﺒﻖ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻋﻠﻰ ﺍﻟﻨﻤﻮ ﺍﻹﻧﺴﺎﱐ ﻓﺈﻥ ﺍﺻﻄﻼﺡ ﻣـﺎ
ﻳﺘﺠﺎﻭﺯ ﺍﻟﺬﺍﺕ ﻳﻘﺼﺪ ﺑﻪ ﻣﺎ ﻳﺬﻫﺐ ﺇﱃ ﺃﺑﻌﺪ ﻣﻦ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺸﺨﺼﻲ …ﻣﺎ ﻳﺘﺠﺎﻭﺯ ﺍﻟﻘﻨﺎﻉ…ﻭﻣـﺎ
ﻳﻀﻢ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳊﺎﻻﺕ ﺍﳌﺘﻌﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ،ﻭﺗﺘﻀﻤﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻬﻨﻴﺔ ﺣـﻮﻝ ﺍﻟﺒﻌـﺪ
ﺍﻟﺮﻭﺣﻲ ﺍﺻﻄﻼﺣﺎﺕ ﺃﺧﺮﻯ ﺗﺴﺘﺨﺪﻡ ﺑﺸﻜﻞ ﺑﺪﻳﻞ ،ﻓﺄﺣﻴﺎﻧﺎ ﺗﺴﺘﺨﺪﻡ ﺃﻟﻔﺎﻅ ﻣﺜﻞ ﺍﻟﺮﻭﺡ ،ﻭﻣﺜـﻞ
ﺍﻟﻄﺎﻗﺔ ،ﻭﻣﺜﻞ ﻗﻮﺓ ﺍﳊﻴﺎﺓ ،ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﺎ ﻫﻲ ﺍﻟﻘﻮﺓ ﺍﻟﺪﺍﻓﻌﺔ ﺍﻟﻔﻄﺮﻳﺔ ﻟﻜﻞ ﻣﺎﺩﺓ ﺣﻴﺔ ﺗـﺴﺘﻬﺪﻑ
ﺍﻛﺘﻤﺎﻝ ﺫﺍﺎ ) ، (Cowley & Derezotes, 1994ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻧﻪ ﳝﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ﺃﻥ ﻋﻠﻢ ﺍﻟﻨﻔﺲ
ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﻳﻘﺼﺪ ﺑﻪ ﺩﺭﺍﺳﺔ ﺍﳋﱪﺍﺕ ﺍﳌﺘﻀ ﻤﻨﺔ ﻟﺘﻮﺳﻴﻊ ﻧﻄﺎﻕ ﺍﻟﻮﻋﻲ ﲟﺎ ﻳﺘﺠﺎﻭﺯ ﺍﳊﺪﻭﺩ ﺍﳌﻌﺘﺎﺩﺓ
ﻟﻸﻧﺎ ﻭﲟﺎ ﻳﺘﺠﺎﻭﺯ ﻗﻴﻮﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ.
@ @Zpì½a@óÜÇ@´ÏŠ’½a@½a@Éß@ÝàÈÛaë@bãÿÛ@‹ëbvn½a@x‡ìàäÛa
ﻟﻘﺪ ﺗﻮﺻﻠﺖ ﺍﻟﻴﺰﺍﺑﻴﺚ ﲰﻴﺚ ) (Smith, 1995ﺑﻌﺪ ﺃﻥ ﻋﻤﻠﺖ ﻣﻊ ﺃﻋﺪﺍﺩ ﻛﺒﲑﺓ ﻣﻊ ﺍﳌﺮﺿﻰ
ﺑﺄﻣﺮﺍﺽ ﺧﻄﲑﺓ ﻭﺍﳌﺮﺿﻰ ﺍﳌﺸﺮﻓﲔ ﻋﻠﻰ ﺍﳌﻮﺕ ﺇﱃ ﺗﻮﺻﻴﻒ ﻟﻨﻤﻮﺫﺝ ﻳﺼﻠﺢ ﻟﻠﻌﻤﻞ ﻣﻊ ﻣﺜﻞ ﺗﻠـﻚ
ﺍﳊﺎﻻﺕ ﻭﺇﻥ ﻛﺎﻥ ﻗﺎﺑﻼ ﻟﻠﺘﻄﺒﻴﻖ ﻣﻊ ﻏﲑﻫﺎ ﻣﻦ ﺍﳊﺎﻻﺕ ،ﻭ ﻟﻘﺪ ﺑﻠﻮﺭﺕ ﲰﻴﺚ ﻫـﺬﺍ ﺍﻟﻨﻤـﻮﺫﺝ
ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻸﻧﺎ Transegoicﺑﻨﺎﺀ ﻋﻠﻰ ﻛﺘﺎﺑﺎﺕ ﺍﳌﻨﻈﻮﺭ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﰲ ﻋﻠﻢ ﺍﻟـﻨﻔﺲ ﻣـﻊ
ﺍﻻﻧﻄﻼﻕ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻣﻦ ﺟﺬﻭﺭ ﺿﺎﺭﺑﺔ ﰲ ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﻛﻠﻴﻨﻴﻜﻴـﺔ ،ﻭﻫـﺬﺍ
ﺍﻟﻨﻤﻮﺫﺝ ﻣﺒﲏ ﻋﻠﻰ ﻣﺴﻠﻤﺔ ﺃﺳﺎﺳﻴﺔ ﻣﻔﺎﺩﻫﺎ ﺃﻥ ﻟﻜﻞ ﻓﺮﺩ ﻣﺴﺘﻮﻯ ﻣﻦ ﺍﻟﻨﻤﻮ ﺍﳌﺘﺠﺎﻭﺯ ﻟﻠﺬﺍﺕ ﻳـﺮﺗﺒﻂ
ﲟﺴﺘﻮﻯ ﻣﻮﺍﺯ ﻟﻪ ﻋﻠﻰ ﺑﻌﺪ ﺍﻟﻮﻋﻲ ﺍﻟﺮﻭﺣﻲ Spiritual Awarenessﻣﻦ ﺟﻬﺔ ،ﻭﺍﻟﻨﻈﺮﺓ ﺍﻟﺸﺨﺼﻴﺔ
ﻟﻠﻤﻮﺕ Personal Death Perspectiveﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ،ﻭﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﻳﻔﺘـﺮﺽ ﺃﻳـﻀﺎ ﺃﻥ
ﺩﺭﺟﺔ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ )ﺩﺭﺟﺔ ﺍﻟﻨﻤﻮ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ،ﻭﺩﺭﺟﺔ ﺍﻟﻮﻋﻲ ﺍﻟﺮﻭﺣﻲ ،ﻭﺍﻟﻨﻈﺮﺓ
ﺍﻟﺸﺨﺼﻴﺔ ﻟﻠﻤﻮﺕ( ﳍﺎ ﺗﺄﺛﲑ ﻣﺒﺎﺷﺮ ﻋﻠﻰ ﺣﺎﻻﺕ ﺍﻟﺒﺆﺱ ﻭﺍﻟﻜﺮﺏ ﺍﻟﱵ ﻳﺸﻌﺮ ﺎ ﺍﻹﻧـﺴﺎﻥ ﻋﻨـﺪﻣﺎ
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ﻳﻮﺍﺟﻪ ﺍﳌﻮﺕ ،ﻭﻫﺬﻩ ﺍﳌﺴﻠﻤﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺣﻮﻝ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﻗﺪ ﰎ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺻـﺪﻗﻬﺎ
ﺑﺎﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﻣﺒﲑﻳﻘﻴﺔ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﳌﺘﺠﺎﻭﺯ ﻟﻸﻧﺎ ﻳﻘﺪﻡ ﻟﻨﺎ ﺃﺑﻌﺎﺩﺍ ﺗﻔﺴﲑﻳﺔ ،ﻛﻤﺎ
ﻳﻘﺪﻡ ﻟﻨﺎ ﳕﻮﺫﺟﺎ ﻋﻤﻠﻴﺎ ﻹﺣﺪﺍﺙ ﺍﻟﺘﻐﻴﲑ ،ﻛﻤﺎ ﺃﻧﻪ ﻳﻌﺘﱪ ﺃﻳﻀﺎ ﻭﺳﻴﻠﺔ ﻓﻌﺎﻟـﺔ ﻟﺘﺨﻔﻴـﻒ ﺍﻟـﺸﻘﺎﺀ
ﺍﻟﻨﻔﺴﻲ/ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﻭﺍﻻﲡﺎﻩ ﳓﻮ ﺗﻜﻮﻳﻦ ﺷﺨﺼﻴﺔ ﻣﺘﻜﺎﻣﻠﺔ ﻣﺘﺠﺎﻭﺯﺓ ﻟﺬﺍﺎ )…(p. 403ﻭﻓﻴﻤـﺎ
ﻳﻠﻲ ﺇﺷﺎﺭﺓ ﺳﺮﻳﻌﺔ ﻟﻜﻞ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺒﻌﺪﻳﻦ:
@ @ZpìàÜÛ@òî–‚’Ûa@ñŠÄäÛa@ZÞëþa@†ÈjÛa
ﺗﺸﲑ ﲰﻴﺚ ﺇﱃ ﺃﻥ ﻫﻨﺎﻙ ﻧﻈﺮﺗﺎﻥ ﻟﻠﻤﻮﺕ ﰲ ﺍﺘﻤﻌﺎﺕ ﺍﳊﺪﻳﺜﺔ ،ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﳝﺜﻞ ﻧﻈـﺮﺓ
ﻣﻐﻠﻘﺔ ﻟﻠﻤﻮﺕ ﻳﺘﻢ ﻓﻴﻬﺎ ﺇﻧﻜﺎﺭ ﺣﺘﻤﻴﺔ ﺍﳌﻮﺕ ،ﻭﻳﻨﻈﺮ ﻓﻴﻬﺎ ﻟﻠﻤﻮﺕ ﻋﻠﻰ ﺃﻧﻪ ﲟﺜﺎﺑﺔ ﺍﻟﻔـﺸﻞ ﺍﻟﻨـﻬﺎﺋﻲ
ﻟﻺﻧﺴﺎﻥ ،ﻭﺃﻧﻪ ﺎﻳﺔ ﻻ ﻣﻌﲎ ﳍﺎ ،ﺃﻭ ﺃﻧﻪ ﻋﺪﻭ ﻳﻨﺒﻐﻲ ﻛﺮﺍﻫﻴﺘﻪ ﺃﻭ ﺍﳋﻮﻑ ﻣﻨﻪ … ﺃﻣﺎ ﺍﻟﻨﻈﺮﺓ ﻣـﻦ
ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻓﺈﺎ ﻧﻈﺮﺓ ﻣﻔﺘﻮﺣﺔ ﺗﺪﺭﻙ ﺍﻻﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﲔ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ،ﻭﺗـﺮﻯ ﺍﳌـﻮﺕ
ﻛﻌﻤﻠﻴﺔ ﻃﺒﻴﻌﻴﺔ ﲟﻌﲎ ﺃﻧﻪ ﻫﻮ ﺍﳌﺮﺣﻠﺔ ﺍﻷﺧﲑﺓ ﰲ ﺩﻭﺭﺓ ﺍﳊﻴﺎﺓ ،ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﺗﻜﻮﻥ ﻫﻨـﺎﻙ ﺗﻔـﺴﲑﺍﺕ
ﻓﻠﺴﻔﻴﺔ ﳌﻌﲎ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﰲ ﻫﺬﺍ ﺍﻟﻨﻤﻂ … ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺗﺄﺧﺬ ﺑﺎﻟﻨﻤﻂ ﺍﻷﻭﻝ ﺍﳌﻐﻠﻖ ﺗـﺪﻭﺭ
ﺣﻮﻝ ﺍﳋﻮﻑ ﻣﻦ ﺍﳌﻮﺕ ،ﻭﺣﻮﻝ ﻗﻠﻖ ﺍﳌﻮﺕ ، Death Anxietyﻭﻏﺎﻟﺒﺎ ﻣﺎ ﻳﻜﻮﻥ ﺍﲡـﺎﻩ ﺗﻠـﻚ
ﺍﻟﻜﺘﺎﺑﺎﺕ ﳓﻮ ﺍﳌﻮﺕ ﺍﲡﺎﻫﺎ ﺳﻠﺒﻴﺎ ،ﰲ ﺣﲔ ﺃﻥ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺍﳌﻨﻈـﻮﺭ
ﺍﳌﻔﺘﻮﺡ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻻﻓﺘﺮﺍﺽ ﺑﺄﻥ ﺍﻟﻨﺎﺱ ﻳﻔﻜﺮﻭﻥ ﺑﻌﻤﻖ ﰲ ﺍﳉﻮﺍﻧﺐ ﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﺤﻴﺎﺓ ،ﻭﻋﻠﻰ
ﺃﻥ ﺑﺈﻣﻜﺎﻢ ﺃﻥ ﻳﺘﺒﻨﻮﺍ ﺃﻫﺪﺍﻓﺎ ﻭﺍﻟﺘﺰﺍﻣﺎﺕ ﺫﺍﺕ ﻣﻌﲎ ﺃﻛﱪ ،ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻓﺈﻥ ﺩﺭﺍﺳـﺔ ﺍﻟﻜﺘـﺐ
ﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﻘﺪﺳﺔ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻮﺕ ﺑﻨﻈﺮﺓ ﺇﳚﺎﺑﻴﺔ ﻭﻟﻴﺲ ﺑﻄﺮﻳﻘـﺔ ﺭﺩ ﺍﻟﻔﻌـﻞ
ﺍﻟﺴﻠﱯ ﺗﻠﻚ.
@ @ïyëŠÛa@ïÇìÛa@ZïãbrÛa@†ÈjÛa
ﺗﺸﲑ ﲰﻴﺚ ﺇﱃ ﺃﻥ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﻳﻘﺮﺭﻭﻥ ﺃﻥ ﻫﻨﺎﻙ ﻧﺰﻋﺘﲔ ﺃﺳﺎﺳﻴﺘﲔ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ،
ﺇﺣﺪﺍﳘﺎ ﺗﱰﻉ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﲢﻘﻴﻖ "ﺫﺍﺗﻪ ﺍﻟﻔﺮﺩﻳﺔ" ،ﻭﺍﻷﺧﺮﻯ ﻭﺍﻟﱵ ﻻ ﺗﻘﻞ ﻋﻨﻬﺎ ﺃﳘﻴﺔ ﺗﺘﻤﺜـﻞ ﰲ
ﻭﺟﻮﺩ ﺭﻏﺒﺔ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﻟﻼﺗﺼﺎﻝ ﺃﻭ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺸﻲﺀ "ﺃﻛﱪ ﻣﻦ ﺫﺍﺗﻪ" ،ﻭﺗـﺸﲑ ﲰﻴـﺚ ﺇﱃ ﺃﻥ
ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻗﺪ ﻛﺎﻧﺖ ﺗﻘﻠﻴﺪﻳﺎ ﻣﻬﺘﻤﺔ ﺑﺎﻟﱰﻋﺔ ﺍﻷﻭﱃ …ﺗﻠﻚ ﺍﻟﱰﻋﺔ ﺍﻟﱵ ﺗﺮﻛﺰ
ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺃﻭ ﺍﻟﺬﺍﺕ ، Selfﰲ ﺣﲔ ﺃﻥ ﻛﺘﺎﺑﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﺸﺮﻕ ﺗﺮﻛﺰ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﻛﱪ ﻣﻦ
ﺍﻟﺬﺍﺕ ﺃﻭ ﻣﺎ ﻫﻮ ﻣﺘﺠﺎﻭﺯ ﻟﻠﺬﺍﺕ . Transcendence of Self
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ﻭﳝﻜﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﳏﺎﻭﻻﺕ ﺍﻹﻧﺴﺎﻥ ﻹﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﻫﺬﻳﻦ ﺍﳉﺎﻧﺒﲔ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻟﻄﺒﻴﻌﺔ
ﺍﻟﺒﺸﺮﻳﺔ )ﺍﻟﺘﺮﻛﺰ ﺣﻮﻝ ﺍﻟﺬﺍﺕ ﻭﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ( ﳝﻜﻦ ﺃﻥ ﺗﻌﺘﱪ ﲟﺜﺎﺑﺔ ﺍﳉﻬﺎﺩ ﺍﻟﺮﻭﺣﻲ ﺍﻟـﺪﺍﺋﻢ ﻟـﺪﻯ
ﺍﻹﻧﺴﺎﻥ ،ﻓﺈﺫﺍ ﲤﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﱰﻋﺘﲔ ﺣﱴ ﺗﺘﻜﺎﻣﻼ ﻭﺃﻥ ﺗﻌﻄﻴﺎ ﳊﻴﺎﺓ ﺍﻟﻔـﺮﺩ
ﻣﻌﲎ ﻭﺟﻮﺩﻳﺎ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﺋﺬ ﻳﺴﺘﺸﻌﺮ ﲝﺎﻟﺔ ﻣﻦ ﺍﻟﺼﺤﺔ ﺍﻟﺮﻭﺣﻴﺔ ، Spiritual Well-Being
ﻭﻟﻜﻦ ﻣﻦ ﺍﳉﻬﺔ ﺍﻷﺧﺮﻯ ﻓﺈﻥ ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻻ ﻳﺘﺤﻘﻖ ﻋﻨﺪﻩ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ ﻫﺬﻳﻦ ﺍﳉﺎﻧﺒﲔ ﻣﻦ ﺟﻮﺍﻧﺐ
ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﺈﻧﻪ ﻳﺼﺎﺏ ﲝﺎﻻﺕ ﻣﺰﻣﻨﺔ ﺃﻭ ﺣﺎﻻﺕ ﺣﺎﺩﺓ ﻣﻦ ﺍﻟﻜﺮﻭﺏ ﻭﺍﻟﺒـﺆﺱ ﺍﻟﺮﻭﺣـﻲ
، Spiritual Distressﻭﻳﻘﺼﺪ ﺑﺎﻟﻜﺮﺏ ﺍﻟﺮﻭﺣﻲ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺑـﲔ ﻣﻔـﺎﻫﻴﻢ
ﺍﻟﺘﻌﺎﱄ ﺍﻹﻧﺴﺎﱐ ﺃﻭ ﲡﺎﻭﺯ ﺍﻹﻧﺴﺎﻥ ﻟﺬﺍﺗﻪ Human Transcendenceﻭﺗﺸﲑ ﲰﻴﺚ ﺇﱃ ﺃﻧﻨﺎ ﳝﻜﻦ ﺃﻥ
ﻧﺴﻤﻲ ﺩﺭﺟﺔ ﻓﻬﻢ ﺍﻟﻔﺮﺩ ﳍﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻜﺎﻣﻠﻴﺔ ﻋﻨﺪ ﺃﻱ ﻭﻗﺖ ﻣﻌﲔ ﺑﺪﺭﺟﺔ ﺍﻟﻮﻋﻲ ﺍﻟﺮﻭﺣـﻲ (p.
).405
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@ @òîßbäí†Ûa@Öbãþa@òíŠÄã@@Zbîãbq
Dynamic Systems Theory
ﻭﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ،ﻭﻧﻈﺮﻳﺔ ﺍﻟﻔﻮﺿﻰ Chaos Theoryﺇﱃ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻌﺎﻡ ﻟﻠﻨﻈﺮﻳﺔ ،ﻭﰲ ﺍﳊﻘﻴﻘﺔ
ﻓﺈﻥ ﺑﺮﺗﺎﻻﻧﻔﻲ ﻗﺪ ﺍﺳﺘﻬﺪﻑ ﺃﺻﻼ ﻣﻦ ﺑﻨﺎﺀ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻸﻧﺴﺎﻕ ﺇﺧﺮﺍﺝ ﺍﻟﻨﻈﺮﻳـﺔ ﻣـﻦ ﻧﻄـﺎﻕ
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ﺩﺭﺍﺳﺎﺕ ﻋﻠﻢ ﺍﳊﻴﺎﺓ ﻭﺫﻟﻚ ﺑﺘﻮﺳﻴﻊ ﻧﻄﺎﻗﻬﺎ ﻟﺘﺸﻤﻞ ﺩﺭﺍﺳﺎﺕ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭﺩﺭﺍﺳﺎﺕ ﻋﻠﻢ ﺍﻻﺟﺘﻤﺎﻉ
ﻟﻜﻲ ﻳﻮﺍﺟﻪ ﺑﺸﻜﻞ ﺧﺎﺹ ﺍﻻﻓﺘﺮﺍﺿﺎﺕ ﺍﳌﻴﻜﺎﻧﻴﻜﻴﺔ ﻭﺍﻻﺧﺘﺰﺍﻟﻴﺔ ﺍﻟﱵ ﺗﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻛﻞ ﻣـﻦ ﺍﻟﻨﻈﺮﻳـﺔ
ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﻮﻇﻴﻔﻴﺔ ).(p. 36
ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻷﻧﺴﺎﻕ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺫﺍﺕ ﻋﻼﻗﺎﺕ ﺃﻓﻘﻴﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻛﻤـﺎ ﺃـﺎ
ﺗﻜﻮﻥ ﳍﺎ ﻋﻼﻗﺎﺎ ﺍﻟﺮﺃﺳﻴﺔ ﻣﻊ ﺍﻷﻧﺴﺎﻕ ﺍﻷﻛﱪ ﻣﻨﻬﺎ ،ﻭﻟﻜﻦ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ﲤﻴﻞ ﺇﱃ
ﺃﻥ ﺗﻨﻤﻮ ﻭﺗﺘﻄﻮﺭ ﰲ ﺍﲡﺎﻩ ﲢﻘﻴﻖ ﺩﺭﺟﺎﺕ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﺘﻌﻘﻴﺪ ﻭﻣﻦ ﺍﻟﺸﻤﻮﻝ ،ﲝﻴﺚ ﺗﻜﻮﻥ ﺍﳍﻮﻟﻮﻧﺎﺕ
ﺍﻷﻛﱪ ﻣﺘﻀﻤﻨﺔ ﳍﻮﻟﻮﻧﺎﺕ ﺃﺻﻐﺮ ،ﻭﻟﻜﻨﻬﺎ ﺃﺣﻴﺎﻧﺎ ﺗﻄﻮﺭ ﻟﻨﻔﺴﻬﺎ ﺧﺼﺎﺋﺺ ﺗﺘﺠﺎﻭﺯ ﺣﺪﻭﺩ ﺍﳍﻮﻟﻮﻧﺎﺕ
ﺍﻷﺩﱏ ﻣﻨﻬﺎ ﰲ ﻣﺴﺘﻮﻯ ﺍﻻﺭﺗﻘﺎﺀ ،ﻭﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﺮﺗﻴﺒﻴﺔ ﺑﲔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﱵ ﺗﺘﺰﺍﻳﺪ ﰲ ﺩﺭﺟﺎﺕ ﴰﻮﳍﺎ
ﻭﺗﻌﻘﻴﺪﻫﺎ ﺗﺴﻤﻰ ﻫﻮﻻﺭﻛﻲ Holarchyﲟﻌﲎ "ﺍﻟﻨﺴﻖ ﺍﳌﻜﻮﻥ ﻣﻦ ﺃﻧﺴﺎﻕ ﺍﳌﺘﻜﺎﻣﻠﺔ" ،ﻭﺃﺣﻴﺎﻧﺎ ﻳﻨﻈﺮ
ﳍﺎ ﻋﻠﻰ ﺃﺎ ﻣﺘﺮﺍﺗﺒﺔ ﰲ ﺗﺴﻠﺴﻞ ﻫﺮﻣﻲ ﻛﻤﺎ ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﺘﺴﻠﺴﻞ ﺍﳍﺮﻣﻲ ﻟﻸﻧـﺴﺎﻕ ﺍﻟـﺬﻱ ﻗﺪﻣـﻪ
Bouldingﻭﺍﳌﻌﺮﻭﺽ ﺃﺩﻧﺎﻩ ،ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻓﺈﻥ ﺍﻟﺘﺴﻠﺴﻞ ﺍﳍﺮﻣﻲ ﻻ ﻳﻌﲏ ﻫﻴﻤﻨﺔ ﻧـﺴﻖ ﻋﻠـﻰ
ﻧﺴﻖ ﺁﺧﺮ ﻭﺇﳕﺎ ﻳﻌﲏ ﺃﻥ ﻛﻞ ﻣﺴﺘﻮﻯ ﻣﻦ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻷﻧﺴﺎﻕ ﻳﻀﻢ – ﻭﻟﻜﻨﻪ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻳﺘﺠﺎﻭﺯ
– ﺍﳊﺪﻭﺩ ﺍﳌﺘﻀﻤﻨﺔ ﰲ ﺍﻷﻧﺴﺎﻕ ﺍﳌﻜﻮﻧﺔ ﻟﻪ.
ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺟﺪﻭﻝ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻷﻧﺴﺎﻕ ﻋﻨﺪ ﻛﻴﻨﻴﺚ ﺑﻮﻟﺪﻳﻨﺞ ﻓﺈﻧﻨﺎ ﺳﻨﺮﻯ ﺃﻥ ﺍﳌﺴﺘﻮﻳﺎﺕ
ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻷﻧﺴﺎﻕ ﻫﻲ ﺃﻧﺴﺎﻕ ﻣﻐﻠﻘﺔ Closed Systemsﻭﺗﻘﻊ ﻛﻠﻬﺎ ﰲ ﳏﻴﻂ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ
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ﲣﺘﺺ ﺑﺪﺭﺍﺳﺘﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ،ﰲ ﺣﲔ ﺃﻥ ﺍﳌﺴﺘﻮﻳﺎﺕ ﻣﻦ ﺍﻟﺮﺍﺑﻊ ﺣﱴ ﺍﻟﺜﺎﻣﻦ ﻫﻲ ﺃﻧﺴﺎﻕ ﻣﻔﺘﻮﺣﺔ
Open Systemsﻭﺗﻘﻊ ﻛﻠﻬﺎ ﰲ ﳏﻴﻂ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﱵ ﲣﺘﺺ ﺑﺪﺭﺍﺳﺘﻬﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﻴﻮﻟﻮﺟﻴـﺔ )ﺍﻟﺮﺍﺑـﻊ
ﻭﺍﳋﺎﻣﺲ ﻭﺍﻟﺴﺎﺩﺱ( ﺃﻭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ )ﺍﻟﺴﺎﺑﻊ( ﺃﻭ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ )ﺍﻟﺜﺎﻣﻦ( ،ﰲ ﺣـﲔ ﺃﻥ
ﺍﳌﺴﺘﻮﻯ ﺍﻟﺘﺎﺳﻊ ﻫﻮ ﻣﺴﺘﻮﻯ ﻣﻴﺘﺎﻓﻴﺰﻳﻘﻲ )ﻳﺘﺼﻞ ﲟﺎ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ( ﻭﻣﺘﻌـﺎﻝ Transcendent,
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@ @wäí†Ûìi@sîäî×@†äÇ@ÖbãÿÛ@ïߊa@ÝÜnÛa@HQI@áÓ‰@Þë†u
Kenneth Boulding’s Hierarchy of Systems
ﻭﻛﻤﺎ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻧﺎ ﻓﺈﻥ ﺍﻟﻨﺴﻖ ﻣﻦ ﺟﻬﺔ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﻧﺴﻖ ﺃﻛﱪ ﻭﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔـﺴﻪ ﻛـ ﱞﻞ
: ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺴﻘﻲ ﻣﻦ ﻫﻨﺎ ﻳﺘﻄﻠﺐ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ، ﻳﻀﻢ ﺃﺟﺰﺍﺀ ﺃﺻﻐﺮ ﻣﻨﻪ
. ﺍﻟﻨﺴﻖ ﻣﻮﺿﻊ ﺍﻻﻫﺘﻤﺎﻡ-١
. ﺍﻷﻧﺴﺎﻕ ﺍﻟﻔﺮﻋﻴﺔ-٢
ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻷﻧﺴﺎﻕ ﺍﻷﴰﻞ ﻋﻠﻰ ﻧﻔﺲ ﺍﳌـﺴﺘﻮﻯ ﺍﻟﻨـﺴﻘﻲ: ﺍﻷﻧﺴﺎﻕ ﺍﻷﴰﻞ-٣
ﻭﳍﺬﺍ ﻓﺈﻧﻪ ﺃﺣﻴﺎﻧﺎ ﻣﺎ ﻳﺸﺎﺭ ﺇﱃ ﺫﻟﻚ، ﺃﻭ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺃﻋﻠﻰ ﻣﻨﻪ، ﻣﻮﺿﻊ ﺍﻟﺪﺭﺍﺳﺔ ﺫﺍﺗﻪ
.environment ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﺒﻴﺌﺔSupra system ﺍﻟﻨﺴﻖ ﺍﻷﴰﻞ
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ﻭﻳﻼﺣﻆ ﺃﻥ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺮﺍﺑﻂ ﻭﺍﻻﻋﺘﻤﺎﺩ ﺍﳌﺘﺒﺎﺩﻝ ﻣﻬﻤﺔ ﺟﺪﺍ ﻟﻔﻬﻢ ﻛﻴﻔﻴﺔ ﻋﻤﻞ ﺍﻟﻨﺴﻖ ،ﻣـﻊ
ﺃﻥ ﻟﻜﻞ ﻧﺴﻖ ﺣﺪﻭﺩﺍ ﲤﻴﺰﻩ ﻋﻦ ﺍﻟﺒﻴﺌﺔ ﺍﻟﱵ ﻳﺆﺩﻱ ﻭﻇﺎﺋﻔﻪ ﰲ ﺇﻃﺎﺭﻫﺎ ،ﻭﻳﻼﺣﻆ ﺃﻧﻪ ﰲ ﺍﻷﻧﺴﺎﻕ ﺍﳊﻴﺔ
ﻓﺈﻥ ﺍﳊﺪﻭﺩ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺴﻢ ﺑﺎﻟﻨﻔﺎﺫﻳﺔ ﺍﻟﻨﺴﺒﻴﺔ permeabilityﻟﻜﻲ ﺗﺴﻤﺢ ﻟﻠﻄﺎﻗﺔ ﻭﺍﳌﻮﺍﺭﺩ ﺑﺎﻟﻨﻔـﺎﺫ
ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻨﺴﻖ ﻭﺍﻟﺒﻴﺌﺔ ،ﻭﺃﻳﻀﺎ ﻓﻴﻤﺎ ﺑﲔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﻔﺮﻋﻴﺔ ،ﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻟﻨﺴﻖ ﺍﻟﺬﻱ ﻳﺴﻤﺢ ﺑﻌﻤﻠﻴﺎﺕ
ﺍﻟﺘﺒﺎﺩﻝ ﻋﱪ ﺣﺪﻭﺩﻩ ﻳﺴﻤﻰ ﺑﺎﻟﻨﺴﻖ ﺍﳌﻔﺘﻮﺡ ، Open Systemsﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺴﻖ ﺣﻴﺎ ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ
ﻳﻜﻮﻥ ﳏﻤﻴﺎ ﺑﺪﺭﺟﺔ ﻣﺎ ﻣﻦ ﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﺒﻴﺌﻴﺔ ﻭﻟﻜﻨﻪ ﳚﺐ ﺃﻳﻀﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻔﺘﻮﺣﺎ ﺑﺪﺭﺟﺔ ﻣﺎ ﻟﻜﻲ ﻳﺘﻢ
ﺍﻟﺘﺒﺎﺩﻝ ،ﻭﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺒﺎﺩﻝ ﻟﻠﻄﺎﻗﺔ ﻭﻟﻠﻤﻮﺍﺭﺩ ﺑﲔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻨﻤﻮ ﻭﺍﻟﺘﺤـﻮﻝ ﺗـﺴﻤﻰ
ﺑﺎﻹﻧﺘﺮﻭﰊ ﺍﻟﺴﻠﱯ ، Negative Entropyﺃﻣﺎ ﺍﻷﻧﺴﺎﻕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻐﻠﻘﺔ ﻓﺈﺎ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗـﺖ
ﺗﺼﺒﺢ ﰲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﺮﻛﻮﺩ ﻭﺍﻧﻌﺪﺍﻡ ﺍﻟﺘﻨﻈﻴﻢ ،ﺫﻟﻚ ﺃﺎ ﺳﺘﺴﺘﻬﻠﻚ ﻃﺎﻗﺘﻬﺎ ﺍﳌﺘﺎﺣﺔ ﻭﲤﻮﺕ ،ﻭﻫـﺬﻩ
ﺍﳊﺎﻟﺔ ﻫﻲ ﺍﻟﱵ ﺗﺴﻤﻰ ﺑﺎﻹﻧﺘﺮﻭﰊ ، Entropyﻭﳍﺬﺍ ﻓﺈﻥ ﺍﻷﻧﺴﺎﻕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﻳﻨﺒﻐـﻲ ﺃﻥ
ﺗﻜﻮﻥ ﻣﻔﺘﻮﺣﺔ ﺑﺪﺭﺟﺔ ﻣﻌﻘﻮﻟﺔ ﻭﻟﻜﻨﻬﺎ ﻣﻨﻈﻤﺔ ﺑﺪﺭﺟﺔ ﻣﻌﻘﻮﻟﺔ ﺃﻳﻀﺎ.
ﻭﺃﺣﺪ ﺍﳋﺼﺎﺋﺺ ﺍﳌﻤﻴﺰﺓ ﻟﻸﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺍﳌﻔﺘﻮﺣﺔ ﻫﻮ ﺃﺎ ﻣﻦ ﺟﻬﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﶈﺎﻓﻈـﺔ
ﻋﻠﻰ ﺍﻟﺬﺍﺕ self-maintainingﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﺤﻮﻝ-ﺍﻟﺬﺍﰐ self-transforming
،ﺫﻟﻚ ﺃﻧﻪ ﻻﺑﺪ ﻟﻠﻨﺴﻖ -ﻣﻦ ﺃﺟﻞ ﺍﺳﺘﻤﺮﺍﺭ ﺑﻘﺎﺋﻪ -ﺃﻥ ﳛﻤﻲ ﻧﻔﺴﻪ ﻣﻦ ﺍﻻﺧﺘﻼﻻﺕ ﺍﳍﺪﺍﻣﺔ ﺍﻟﺸﺪﻳﺪﺓ
،ﻭﻟﻜﻦ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻓﺈﻥ ﺍﻷﻧﺴﺎﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﻜﻴﻒ ﻛﺎﺳـﺘﺠﺎﺑﺔ ﻟﻠـﺘﻐﲑﺍﺕ ﺍﻟﺒﻴﺌﻴـﺔ
ﻭﻟﻠﺪﻭﺍﻓﻊ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻟﺘﺤﻘﻴﻖ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻟﻨﻤﻮ… ﻭﺧﺎﺻﻴﺔ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﰲ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴـﺔ
ﺗﺴﻤﻰ ﻣﻮﺭﻓﻮﺳﺘﺎﺯﻳﺲ morphostasisﲟﻌﲎ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺃﻭ ﺍﻟﻨﻤﻂ ،ﻭﻫﻮ ﻣﻔﻬﻮﻡ ﻣﺸﺎﺑﻪ
ﳌﻔﻬﻮﻡ ﻫﻮﻣﻴﻮﺳﺘﺎﺯﻳﺲ homeostasisﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻮﻇﻴﻔﻴﺔ ،ﺃﻣﺎ ﺧﺎﺻﻴﺔ ﺍﻟﺘﺤﻮﻝ-ﺍﻟـﺬﺍﰐ ﻓﺈـﺎ
ﺗﺴﻤﻰ ﻣﻮﺭﻓﻮﺟﻴﻨﻴﺴﺲ morphogenesisﲟﻌﲎ ﺗﻐﻴﲑ ﺍﻟﺸﻜﻞ ﺃﻭ ﺍﻟﺼﻮﺭﺓ ،ﻭﻫﻲ ﻣﺸﺎﺔ ﳌﻔﻬـﻮﻡ
ﺍﻟﺘﻐﲑ ﺍﻟﺪﻳﺎﻟﻜﺘﻴﻜﻲ ﰲ ﻧﻈﺮﻳﺔ ﺍﻟﺼﺮﺍﻉ ،ﻭﻫﺎﺗﺎﻥ ﺍﳋﺎﺻﻴﺘﺎﻥ ﺗﻜﻤﻞ ﻛﻼ ﻣﻨﻬﺎ ﺍﻷﺧﺮﻯ ﻟﻜﻲ ﳝﻜـﻦ
ﺇﲤﺎﻡ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﻐﲑ ﻭﺍﻟﻨﻤﻮ ﺍﳌﺴﺘﻤﺮ ﰲ ﺍﻷﻧﺴﺎﻕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ،ﻓﻬﺎﺗﺎﻥ ﺍﳋﺎﺻﻴﺘﺎﻥ ﻣﻌﺎ ﲢﻔﻈﺎﻥ
ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺍﺳﺘﻤﺮﺍﺭ ﻋﻤﻠﻴﺎﺕ ﺍﻟﺘﺤﻮﻝ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺑﺎﳊﺎﻟﺔ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺍﻟﺜﺎﺑﺘـﺔ
ﻫﻮﻣﻴﻮﻛﻴﻨﺎﺯﺱ ، homeokinasisﻭ ﻫﻮ ﻳﻌﲏ ﺣﺮﻓﻴﺎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻭﺍﻟﺘﻐﲑ ،ﻭﻟﻜﻨﻨﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻼﺣﻆ
ﺃﻥ ﺍﻟﺘﻐﲑﺍﺕ ﺍﳉﺬﺭﻳﺔ ﺃﻭ ﺍﻟﻜﱪﻯ ﳝﻜﻦ ﺃﻥ ﲢﺪﺙ ،ﳑﺎ ﳝﻜﻦ ﺃﻥ ﻳﺆﺩﻱ ﺇﻣﺎ ﺇﱃ ﺍﻟﻔﻮﺿﻰ ﻭﺇﻣـﺎ ﺇﱃ
ﺣﺪﻭﺙ ﳕﻮ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻭﺍﺳﻊ ﺍﻟﻨﻄﺎﻕ ،ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺗﻌﺮﺽ ﻷﺯﻣﺔ ﻓﺈﻧﻪ ﻗﺪ
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ﻳﺸﻌﺮ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺑﻨﻮﻉ ﻣﻦ ﺍﻻﺟﺘﻴﺎﺡ ﻭﺍﻻﺭﺗﺒﺎﻙ ﻭﺍﻟﺼﺪﻣﺔ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟـﺸﺨﺺ ﺇﺫﺍ ﺍﺳـﺘﻄﺎﻉ ﺃﻥ
ﻳﺴﺘﺨﺪﻡ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻝ ﺍﻟﺬﻱ ﻃﺮﺃ ﻋﻠﻰ ﺣﺎﻟﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﳌﻌﺘﺎﺩﺓ ﻟﻴﻨﻈﺮ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻓﺮﺻﺔ
ﻟﻠﻨﻤﻮ ﻓﺈﻥ ﻋﻤﻠﻴﺔ ﲢﻮﻝ ﻛﱪﻯ ﻭﲢﺴﻦ ﰲ ﺃﺩﺍﺀ ﺍﻟﻮﻇﺎﺋﻒ ﻭﲢﻘﻴﻖ ﺍﻟﺬﺍﺕ ﺗﺼﺒﺢ ﳑﻜﻨﺔ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ
ﺗﻄﺒﻴﻖ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﻋﻠﻰ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺒﺸﺮﻳﺔ ﻳﺆﻛﺪ ﻋﻠﻰ ﺃﳘﻴﺔ ﺍﻟﺘﻌﺎﻣﻞ "ﺍﻹﺑﺪﺍﻋﻲ" )ﻭﻟﻴﺲ
ﺍﻵﱄ ﺃﻭ ﺍﳋﻄﻲ( ﻣﻊ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻌﺼﻴﺒﺔ ،ﻭﻫﻲ ﻫﻨﺎ ﺗﻘﺘﺮﺏ ﺍﻗﺘﺮﺍﺑﺎ ﻛﺒﲑﺍ ﻣﻦ ﻧﻈﺮﻳﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﻛﻤﺎ
ﺳﺒﻖ ﺃﻥ ﺭﺃﻳﻨﺎ.
ﺇﻥ ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﺘﺒﲔ ﺃﻥ ﺍﻷﻧﺴﺎﻕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﻛﺜﺮ ﺗﻌﻘﻴﺪﺍ ﻭﺇﺑﺪﺍﻋﺎ ﻣﻦ ﺍﻷﻧـﺴﺎﻕ ﺍﳌﻴﻜﺎﻧﻴﻜﻴـﺔ،
ﻓﺎﻟﺘﺮﻣﻮﺳﺘﺎﺕ ﰲ ﺟﻬﺎﺯ ﺍﻟﺘﻜﻴﻴﻒ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﺸﻌﺮ ﺑﺎﻟﺘﻐﲑﺍﺕ ﺍﻟﺒﻴﺌﻴﺔ ﰲ ﺩﺭﺟـﺔ
ﺍﳊﺮﺍﺭﺓ ،ﻭﻳﺴﺘﻄﻴﻊ ﺃﻳﻀﺎ ﺃﻥ ﻳﺴﺘﺠﻴﺐ ﻟﺘﻠﻚ ﺍﻟﺘﻐﲑﺍﺕ ﺑﺘﻌـﺪﻳﻞ ﺩﺭﺟـﺔ ﺍﳊـﺮﺍﺭﺓ ،ﻭﻟﻜﻨـﻪ –
ﺍﻟﺘﺮﻣﻮﺳﺘﺎﺕ – ﻻ ﻳﺴﺘﻄﻴﻊ ﺑﺸﻜﻞ ﻭﺍﻉ ﺃﻥ ﻳﻐﲑ ﻭﺿﻊ ﺍﳌﻌﺪﻝ ﺍﻟﺜﺎﺑﺖ ﻟﻠﺤﺮﺍﺭﺓ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ،ﺃﻣﺎ
ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻓﺈﺎ ﲟﺎ ﲤﻠﻜﻪ ﻣﻦ ﻭﻋﻲ ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻔﻜﲑ ﰲ ﺫﺍﺎ ﻋﻠـﻰ ﻋﻜـﺲ ﺍﻷﻧـﺴﺎﻕ
ﺍﳌﻴﻜﺎﻧﻴﻜﻴﺔ ﺗﺴﺘﻄﻴﻊ ﺑﻄﺮﻳﻘﺔ ﺇﺑﺪﺍﻋﻴﺔ ﻟﻴﺴﺖ ﻣﺘﺎﺣﺔ ﻟﻸﻧﺴﺎﻕ ﺍﻷﺩﱏ ﻣﻨﻬﺎ ﺃﻥ ﺗﻘﻮﻡ "ﺑﺘﻌﺪﻳﻞ ﺑﺮﻧﺎﳎﻬﺎ"
ﻛﻤﺎ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻘﻮﻡ ﺑﺘﻌﺪﻳﻞ ﺑﻴﺌﺘﻬﺎ.
ﻭﰲ ﺿﻮﺀ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻣﻊ ﺍﻟﺘﻐﲑ )ﻫﻮﻣﻴﻮﻛﻴﻨﺎﺯﺱ( ﺍﻟﱵ ﲤﻠﻜﻬﺎ ﺍﻷﻧﺴﺎﻕ
ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺗﻘﻮﻡ ﺑﺄﺭﺑﻌﺔ ﻭﻇﺎﺋﻒ :ﺍﻟﺘﻮﺟﻴﻪ ﳓﻮ ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ،ﺍﳌﺪﺧﻼﺕ ،ﺍﻟﺘﺤﻮﻳﻼﺕ ﺍﻟﻮﺳﻴﻄﺔ ،
ﺍﳌﺨﺮﺟﺎﺕ … goal direction, input, throughput, outputﻓﻜﻞ ﺍﻷﻧﺴﺎﻕ ﻻﺑﺪ ﺃﻥ ﺗﻜـﻮﻥ
ﻣﻮﺟﻬﺔ ﻷﻫﺪﺍﻑ ﺗﺴﻌﻰ ﺇﻟﻴﻬﺎ ،ﻓﺎﻟﻨﺎﺱ ﻣﺜﻼ ﺳﺎﻋﻮﻥ ﻟﺘﺤﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺗﺘﻀﻤﻦ ﲢﺪﻳﺪ ﺍﻷﻭﻟﻮﻳﺎﺕ ﻛﻤﺎ
ﺗﺘﻀﻤﻦ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻗﻴﺎﺕ ،ﻭﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻑ ﺍﻟﻨﺴﻖ ﻓﺈﻥ ﺍﻟﻨﺴﻖ ﻻﺑﺪ ﺃﻥ ﳛﺼﻞ ﻣﻦ ﺍﻟﺒﻴﺌـﺔ
ﻋﻠﻰ ﺍﳌﻮﺍﺭﺩ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﺘﺤﻘﻴﻖ ﺗﻠﻚ ﺍﻷﻫﺪﺍﻑ ،ﻭﺗﻠﻚ ﻫﻲ ﺍﳌﺪﺧﻼﺕ ﻭﺍﻟﱵ ﻏﺎﻟﺒﺎ ﻣـﺎ ﻧـﺴﻤﻴﻬﺎ
ﺑﺎﻟﻄﺎﻗﺔ ، energyﻓﺈﺫﺍ ﺣﺼﻞ ﺍﻟﻨﺴﻖ ﻋﻠﻰ ﻣﺪﺧﻼﺕ ﺍﻟﻄﺎﻗﺔ ﻓﺈﻧﻪ ﻻﺑﺪ ﺃﻥ ﻳﻘﻮﻡ ﺑﺈﳚﺎﺩ ﺍﻟﺘﻜﺎﻣﻞ ﺑﲔ
ﺗﻠﻚ ﺍﻟﻄﺎﻗﺔ ﻭﺑﲔ ﺍﻟﻨﺴﻖ ﺫﺍﺗﻪ ﺑﻄﺮﻳﻘﺔ ﳝﻜﻦ ﻟﻠﻨﺴﻖ ﺃﻥ ﻳﺴﺘﺨﺪﻣﻬﺎ ﰲ ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ ،ﻭﺗﺴﻤﻰ ﻫﺬﻩ
ﺍﻟﻌﻤﻠﻴﺔ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺤﻮﻳﻞ ﺍﻟﺪﺍﺧﻠﻲ ،ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻳﻘﻮﻡ ﺍﻟﻨﺴﻖ ﺑﺈﺣﺪﺍﺙ ﺍﻟﺘﺤﻮﻳﻼﺕ ﻋﻠﻰ ﺍﻟﻄﺎﻗـﺔ
ﺍﳌﺪﺧﻠﺔ ﻛﺠﺰﺀ ﻣﻦ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻜﻠﻴﺔ ،ﺃﻣﺎ ﺍﳌﻜﻮﻥ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺩﻭﺭﺓ ﺍﻟﻄﺎﻗﺔ ﻓﻬﻮ ﺍﳌﺨﺮﺟﺎﺕ ﺃﻭ ﺍﳌﻨﺘﺠﺎﺕ
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،ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻷﻧﺴﺎﻕ ﺗﺪﺧﻞ ﻓﻴﻢ ﺑﻴﻨﻬﺎ ﰲ ﻋﻼﻗﺎﺕ ﻣﺘﺒﺎﺩﻟﺔ ﻓﺈﻥ ﳐﺮﺟﺎﺕ ﺃﻱ ﻧﺴﻖ ﻗـﺪ ﺗﻜـﻮﻥ
ﻣﺪﺧﻼﺕ ﻷﻱ ﻧﺴﻖ ﺁﺧﺮ ﻭﻫﻜﺬﺍ ﺑﺸﻜﻞ ﺩﺍﺋﻢ ﻭﻣﺘﺼﻞ.
ﻭﻟﻜﻦ ﻟﻜﻲ ﲢﻘﻖ ﺩﻭﺭﺓ ﺍﻟﻄﺎﻗﺔ ﺃﻫﺪﺍﻓﻬﺎ ﻓﺈﻥ ﺍﻟﻨﺴﻖ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺘﻮﺣﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠـﻰ
ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺮﺍﺟﻌﺔ ﺃﻭ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺮﺗﺪﺓ ،Feedbackﻭﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﺮﺍﺟﻌﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻌﻠﻮﻣـﺎﺕ
informationﻳﻘﺪﻣﻬﺎ ﺍﻟﻨﺴﻖ ﺍﻷﻋﻠﻰ ﻟﻠﻨﺴﻖ ﻣﻮﺿﻮﻉ ﺍﻟﺪﺭﺍﺳﺔ ﺗﺘﺼﻞ ﲟﺨﺮﺟﺎﺕ ﺫﻟﻚ ﺍﻟﻨـﺴﻖ ،
ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﺍﻷﻧﺴﺎﻕ ﺍﻷﻛﱪ ﺗﺒﲔ ﻟﻠﻨﺴﻖ ﻣﻮﺿﻊ ﺍﻟﺪﺭﺍﺳﺔ ﺇﱃ ﺃﻱ ﺣﺪ ﻗﺪ ﳒﺢ ﻫﺬﺍ ﺍﻟﻨـﺴﻖ ﰲ
ﺃﺩﺍﺋﻪ ﻟﻮﻇﺎﺋﻔﻪ ،ﻭﺗﻠﻚ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺮﺗﺪﺓ ﺗﻜﻮﻥ ﻋﻨﺼﺮﺍ ﺣﺎﲰﺎ ﰲ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻨﺴﻖ ﻋﻠـﻰ ﺍﻻﺣﺘﻔـﺎﻅ
ﲝﺎﻟﺔ ﻣﺴﺘﻘﺮﺓ ﺛﺎﺑﺘﺔ ، steady stateﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺪﺭﻙ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﰲ ﻛﻠﻴﺘﻬﺎ ﺇﳕﺎ ﺗﺒـﺪﺃ ﻣـﻦ
"ﲢﻘﻴﻖ ﺍﻷﻫﺪﺍﻑ" ،ﻓﺎﳌﺪﺧﻼﺕ ﰒ ﺍﻟﺘﺤﻮﻳﻼﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻓﺎﳌﺨﺮﺟﺎﺕ ﻓﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺮﺗـﺪﺓ ﻳﻨﺒﻐـﻲ
ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃﺎ ﻋﻤﻠﻴﺔ ﺩﺍﺋﻤﺔ ﻭﺩﺍﺋﺮﻳﺔ ﻭﺃﺎ ﻟﻴﺴﺖ ﺧﻄﻴﺔ.
ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺍﻟﺒﺼﺎﺋﺮ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻨﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﰲ ﺍﳌﺒﺎﺩﺉ ﺍﻟﺘﺎﻟﻴﺔ :ﺇﻥ ﺍﳊﻘﻴﻘـﺔ
ﺍﻟﻮﺍﻗﻌﺔ ﻛﻜﻞ ﻟﻴﺴﺖ ﻣﻜﻮﻧﺔ ﻣﻦ ﳎﺮﺩ ﺃﺷﻴﺎﺀ ﺃﻭ ﻣﻦ ﳎﺮﺩ ﻋﻤﻠﻴﺎﺕ ،ﻭﺇﳕﺎ ﻫﻲ ﻣﻜﻮﻧﺔ ﻣﻦ ﺃﻧـﺴﺎﻕ
ﻣﺘﺮﺍﺑﻄﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ،ﻭﻛﻞ ﺍﻷﻧﺴﺎﻕ ﰲ ﺣﺎﻟﺔ ﺗﻐﲑ ﺩﺍﺋﻢ ﰲ ﻛﻞ ﺍﻷﻭﻗﺎﺕ ،ﻭﺍﻟﺘﻐﲑ ﻳﺘﻢ ﰲ ﺍﲡﺎﻫﺎﺕ
ﻣﺘﺒﺎﻳﻨﺔ ،ﻭﺑﺪﺭﺟﺎﺕ ﺷﺪﺓ ﻭﺳﺮﻋﺔ ﻣﺘﻔﺎﻭﺗﺔ ،ﻭﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺗﻜﻮﻥ ﻣﻨﺸﻐﻠﺔ ﺩﺍﺋﻤﺎ ﺑﺄﺭﺑﻌﺔ ﺃﻧﺸﻄﺔ
"ﻣﺘﻜﺎﻣﻠﺔ" :ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ،ﻭﺍﻟﺘﻜﻴﻒ ﺍﻟﺬﺍﰐ ،ﻭﲡﺎﻭﺯ ﺍﻟـﺬﺍﺕ ،ﻭﺗﺒـﺪﺩ ﺍﻟـﺬﺍﺕ self-
ـﺴﺎﻕ ، preservation, self-adaptation, self-transcendence, self-dissolutionﻭﺍﻷﻧـ
ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﳛﻜﻤﻬﺎ ﺍﲡﺎﻩ ﺗﻄﻮﺭﻱ ﻋﺎﻡ ﳛﻔﺰﻫﺎ ﻟﻠﺘﻄﻮﺭ ﰲ ﺍﲡﺎﻫﺎﺕ ﺃﻛﺜﺮ ﺗﻌﻘﻴﺪﺍ ،ﻭﺃﻛﺜﺮ ﴰﻮﻻ ،ﻭﺃﻛﺜﺮ
ﻭﻋﻴﺎ ﺑﺬﺍﺎ ،Self-awareﻭﻛﻞ ﺍﻷﻧﺴﺎﻕ ﺗﺘﻄﻮﺭ ﻭﺗﺘﻐﲑ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘـﺄﺛﲑ ﻭﺍﻟﺘـﺄﺛﺮ ﺍﳌﺘﺒـﺎﺩﻝ ،
ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻛﺎﺋﻨﺎﺕ ﻋﻠﻰ ﻭﻋﻲ ﺑﺬﺍﺎ ﻭﺑﺒﻴﺌﺘﻬﺎ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﻋﻠﻴﻬﺎ ﻣﺴﺌﻮﻟﻴﺔ "ﺃﺧﻼﻗﻴﺔ" ﺑﺄﻥ
ﺗﻨﻈﺮ ﺑﺸﻜﻞ ﺟﺎﺩ ﰲ ﻧﺘﺎﺋﺞ ﺃﻧﺸﻄﺘﻬﺎ ﺍﶈﺪﺛﺔ ﻟﻠﺘﻐﻴﲑ ،ﻛﻤﺎ ﺃﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﻤﻞ ﻋﻠﻰ ﺃﻥ ﺗﻜﻮﻥ ﺃﻧﺸﻄﺔ
ﺍﻟﺘﻐﻴﲑ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺬﻱ ﺗﻘﻮﻡ ﺑﻪ ﺃﻧﺸﻄﺔ ﺫﺍﺕ ﻓﺎﺋﺪﺓ ﻣﺘﺒﺎﺩﻟﺔ ﻟﻜﺎﻓﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﱵ
ﺗﺘﺄﺛﺮ ﺗﺄﺛﺮﺍ ﻭﺍﺿﺤﺎ ﺬﺍ ﺍﻟﺘﻐﻴﲑ). (Robbins, et al. : 40-44
@ @òîÇbànuüa@ò߆¨a@¿@òîßbäí†Ûa@Öbãþa@òíŠÄã@pbÔîjĐm
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ﺗﺴﺘﺨﺪﻡ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺃﺳﺎﺳﺎ ﰲ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﻭﰲ ﲢﺪﻳﺪ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﳌﻤﺎﺭﺳﺔ ،ﻓﻤـﻦ
ﺟﻬﺔ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺗﺘﻄﻠﺐ ﲨﻊ ﺑﻴﺎﻧﺎﺕ ﻋﻦ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ ﻣﻦ ﺍﻷﻧﺴﺎﻕ ﺍﻟﱵ
ﺗﺘﺼﻞ ﺑﺎﻟﻨﺴﻖ ﻣﻮﺿﻊ ﺍﻻﻫﺘﻤﺎﻡ ،ﻓﻌﻠﻰ ﺍﳌﺜﺎﻝ ﻓﺈﻥ ﻋﻤﻠﻴﺔ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸﺳﺮﺓ ﻛﻨﺴﻖ ﳚﺐ
ﺃﻥ ﺗﺘﻀﻤﻦ ﻣﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﻛﻞ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻷﺳﺮﺓ ﺳﻮﺍﺀ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﳌﻌﺮﻓﻴﺔ ﺃﻭ ﺍﻟﻮﺟﺪﺍﻧﻴـﺔ
ﺃﻭ ﺍﻟﺮﻭﺣﻴﺔ ﺃﻭ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺃﻭ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺃﻭ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ،ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺍﳌﺴﻜﻦ ﻭﻋﻦ ﺍﳌﺪﺭﺳﺔ
ﻭﻋﻦ ﻇﺮﻭﻑ ﺍﻟﻌﻤﻞ ﻭﻋﻦ ﺍﻟﺘﻔﺎﻋﻞ ﺑﲔ ﺃﻋﻀﺎﺀ ﺍﻷﺳﺮﺓ ﻭﺑﲔ ﺍﻵﺧﺮﻳﻦ ﺍﳌﺘﺼﻠﲔ ﺎ ،ﺑﻞ ﺇﻥ ﻣﻦ ﺍﳌﻤﻜﻦ
ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺍﻟﺒﻨﺎﺋﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﻜﺒﲑ ﺃﻳﻀﺎ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻄﻠﻮﺏ ﲨﻊ ﺍﻟﺒﻴﺎﻧـﺎﺕ
ﻋﻨﻬﺎ ﻭﺧﺼﻮﺻﺎ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﲟﻮﺍﺭﺩ ﺍﺘﻤﻊ ﺍﶈﻠﻲ… ﺇﻧﻨﺎ ﺬﺍ ﺍﻟﺸﻤﻮﻝ ﰲ ﻋﻤﻠﻴﺔ ﺗﻘـﺪﻳﺮ ﺍﳌﻮﻗـﻒ
ﻧﻌﻄﻲ ﺍﻟﻔﺮﺻﺔ ﻟﻸﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻜﻲ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﲢﺪﻳﺪ ﺍﳌﺸﻜﻼﺕ ﺍﳌﺘـﺼﻠﺔ ﺑﺪﺭﺟـﺔ
ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﺍﻷﻧﺴﺎﻕ Goodness of Fitﻭﺍﻷﻧﺴﺎﻕ ﺍﻟﻔﺮﻋﻴﺔ ﻭﺍﻟﺒﻴﺌﺔ ،ﻭﲢﺪﻳﺪ ﺩﺭﺟﺔ ﺍﻟﺘﻔﻜـﻚ ﺃﻭ
ﺍﻻﺧﺘﻼﻝ ﺍﻻﺟﺘﻤﺎﻋﻲ/ﺍﻟﺜﻘﺎﰲ . Sociocultural Dislocationﺃﻣﺎ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺎﺳـﺘﺮﺍﺗﻴﺠﻴﺎﺕ
ﺍﻟﺘﺪﺧﻞ ﻓﺈﻥ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﺘﺪﺧﻞ ﻗﺪ ﻳﺮﻛﺰ ﻋﻠﻰ ﺃﺣﺪ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺃﻭ ﻋﻠﻰ
ﻛﻞ ﺍﳌﺴﺘﻮﻳﺎﺕ ،ﻛﻤﺎ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﺇﺳﺘﺮﺍﺗﻴﺠﻴﺎﺕ ﺍﻟﺘﺪﺧﻞ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻌﺪﺩﺓ ﻭﻣﺘﻨﻮﻋﺔ ﲝﻴـﺚ
ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻮﺍﺟﻪ ﺍﳌﺪﻯ ﺍﻟﻌﺮﻳﺾ ﻣﻦ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﺘﺪﺧﻞ ﺍﳌﻄﻠﻮﺏ ،ﺑﺪﺀﺍ ﻣﻦ ﺍﻟﺘﺪﺧﻞ ﻋﻠﻰ ﻣﺴﺘﻮﻯ
ﺍﻟﻔــﺮﺩ ﺇﱃ ﺍﻟﺘﺪﺧﻞ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺒﻴﺌﺔ ).(p. 49
ﻭﳌﺎ ﻛﺎﻧﺖ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺗﺮﻛﺰ ﻋﻠﻰ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺩﺍﺋﻤﺎ ﻟﻠﻨﻤﻮ ﻓﺈﻥ
ﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﻫﻨﺎﻙ ﺩﺍﺋﻤﺎ ﺗﻔﻀﻴﻞ ﻟﻠﺤﻠﻮﻝ ﺍﻟﱵ ﺗﺰﻳﺢ ﺍﻟﻌﻘﺒﺎﺕ ﺃﻭ ﺍﻟﻌﻮﺍﺋﻖ ﺍﻟﺒﻴﺌﻴﺔ ﺍﻟﱵ ﲢﻮﻝ ﺩﻭﻥ ﺍﻟﻨﺎﺱ
ﻭﺑﲔ ﲢﻘﻴﻖ ﺇﻣﻜﺎﻧﺎﻢ ،ﻭﺗﻔﻀﻴﻞ ﺗﻠﻚ ﺍﳊﻠﻮﻝ ﺍﻟﱵ ﺗﺴﺎﻧﺪ ﺍﻟﻨﻤﻮ ﻭﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺣﺪﻭﺛـﻪ ﰲ ﺇﻃـﺎﺭ
ﺍﻟﻨﺴﻖ ﺫﺍﺗﻪ ،ﻭﳌﺎ ﻛﺎﻧﺖ ﻛﻞ ﺍﻷﻧﺴﺎﻕ ﻣﻌﺘﻤﺪﺓ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻓﺈﻥ ﺍﻟﻨﻈﺮﻳﺔ ﺗﺸﲑ ﺃﻳـﻀﺎ ﺇﱃ ﺃﻥ
ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﱵ ﺗﻌﻮﺩ ﺃﺣﺪ ﺍﻷﻧﺴﺎﻕ ﺳﺘﻔﻴﺪ ﺍﻷﻧﺴﺎﻕ ﺍﻷﺧﺮﻯ ،ﻭﺃﻥ ﺍﻟﻀﺮﺭ ﺍﻟﺬﻱ ﻳﻘﻊ ﻋﻠـﻰ ﺃﺣـﺪﻫﺎ
ﺳﻴﻮﻗﻊ ﺃﻳﻀﺎ ﺍﻟﻀﺮﺭ ﻋﻠﻰ ﺍﻷﻧﺴﺎﻕ ﺍﻷﺧﺮﻯ ،ﻭﻫﺬﺍ ﻳﻨﺘﻬﻲ ﺇﱃ ﻣﺒﺪﺃ ﺃﺧﻼﻗﻲ ﻳﺘﺼﻞ ﺑﺘﻘﺪﱘ ﺍﳌﺴﺎﻋﺪﺓ
ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺘﺒﺎﺩﻝ ،ﻭﺍﳊﻠﻮﻝ ﺍﻟﱵ ﲢﺎﻭﻝ ﺗﻮﺻﻴﻞ ﺍﻟﻔﻮﺍﺋﺪ ﺇﱃ ﻛﺎﻓﺔ ﺍﻷﻃﺮﺍﻑ ﺍﳌﻌﻨﻴﺔ ،ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ
ﲝﻞ ﺍﳌﺸﻜﻼﺕ ﺑﻄﺮﻳﻘﺔ ﺗﻜﺴﺐ ﻓﻴﻬﺎ ﻛﻞ ﺍﻷﻃﺮﺍﻑ . (p.52) Win-Win
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ﻭﺃﺧﲑﺍ ﻓﻠﻌﻞ ﺃﻫﻢ ﻣﺎ ﺗﻘﺪﻣﻪ ﻟﻨﺎ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺇﳕﺎ ﻳﺘﻤﺜﻞ ﰲ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺗﺸﲑ ﺇﻟﻴﻬﺎ
ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻮﺟﻮﺩﻳﺔ )ﺍﻷﻧﻄﻮﻟﻮﺟﻴﺔ( ﰲ ﺗﺄﻛﻴﺪﻫﺎ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻷﻧﺴﺎﻕ ﺍﻟﱵ ﻳﺘﻜﻮﻥ ﻣﻨﻬﺎ ﺍﻟﻮﺟـﻮﺩ
ﻛﻠﻪ ﻣﻊ ﺍﻧﺘﻈﺎﻣﻬﺎ ﰲ ﺗﺮﺍﺗﻴﺐ ﻣﺘﺪﺭﺟﺔ ﻣﺘﺴﻘﺔ ،ﻋﻠﻰ ﺻﻮﺭﺓ ﻻﳝﻜﻦ ﺍﺧﺘﺰﺍﻝ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻷﻋﻠﻰ ﻣﻨﻬﺎ
ﺇﱃ ﺍﳌﺴﺘﻮﻳﺎﺕ ﺍﻷﺩﱏ ﺑﺄﻱ ﺣﺎﻝ ،ﳑﺎ ﻳﻀﻊ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻹﻧﺴﺎﻥ ﰲ ﻣﻜﺎﺎ ﺍﻟﺼﺤﻴﺢ ،ﻭﻫﻲ
ﺬﺍ ﺇﳕﺎ ﺗﻘﺪﻡ ﻟﻨﺎ ﺗﺮﻳﺎﻗﺎ ﻳﻌﺎﰿ ﲰﻮﻡ ﻧﻈﺮﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﱵ ﺍﺧﺘﺰﻟـﺖ
ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﻜﻮﻧﺎﺗﻪ ﺍﳌﺎﺩﻳﺔ )ﺍﻟﻔﻴﺰﻳﺎﺋﻴﺔ ﻭﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ( ﻭﺍﻟﱵ ﺗﺼﻮﺭﺕ ﺃﻥ ﺗﺘﻢ ﺩﺭﺍﺳﺔ ﺍﻹﻧﺴﺎﻥ ﺑـﻨﻔﺲ
ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺗﺘﻢ ﺎ ﺩﺭﺍﺳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﳌﻐﻠﻘﺔ ﺃﻭ ﺍﻷﻧﺴﺎﻕ ﺍﳌﻔﺘﻮﺣﺔ ﰲ ﻣﺴﺘﻮﻳﺎﺎ ﺍﻟﺪﻧﻴﺎ ﰲ ﻧﻄﺎﻕ ﺍﻟﻌﻠﻮﻡ
(p.ﺇﱃ ﺗـﺒﲏ ﺍﻟﻄﺒﻴﻌﻴﺔ ،ﻭﻟﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﲢﺪﻳﺪﺍ ﻣﺎ ﺩﻓﻊ ﻣﺎﺳﻠﻮ ﻛﻤﺎ ﺗﻘﻮﻝ ﺭﻭﺑﻴﱰ ﻭﺯﻣﻼﺅﻫﺎ
)390
ﺣﺮﻛﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ "ﻛﺮﺩ ﻓﻌﻞ ﻟﻼﲡﺎﻫـﺎﺕ ﺍﳌﺮﺿـﻴﺔ ﻭﺍﻟﻼﺇﻧـﺴﺎﻧﻴﺔ dehumanizing and
pathologizingﺍﻟﱵ ﺟﺎﺀﺗﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﺮﻭﻳﺪﻳﺔ ﻭﺍﳌﺪﺭﺳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ".
ﺃﻣﺎ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﳌﻌﺮﻓﻴﺔ )ﺍﻹﺑﺴﺘﻤﻮﻟﻮﺟﻴﺔ( ﻓﺈﻥ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺗﻔـﺘﺢ ﺍﻟﺒـﺎﺏ ﻋﻠـﻰ
ﻣﺼﺮﺍﻋﻴﻪ ﺃﻣﺎﻡ ﺩﺭﺍﺳﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﺋﻦ ﻭﺍﻉ ﺑﺬﺍﺗﻪ ،ﻣﺪﺭﻙ ﻷﻫﺪﺍﻓﻪ ،ﻗﺎﺩﺭ ﻋﻠـﻰ ﺍﻟـﺴﻠﻮﻙ
ﺍﻹﺑﺪﺍﻋﻲ ﺍﻟﺬﻱ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻮﺍﻗﻒ ﺑﻄﺮﻕ ﻣﺒﺘﻜﺮﺓ ﻏﲑ ﺁﻟﻴﺔ ،ﻣﺪﺭﻙ ﻟﻶﺛﺎﺭ ﺍﻷﺧﻼﻗﻴﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠـﻰ
ﺳﻠﻮﻛﻪ ،ﻗﺎﺩﺭ ﻋﻠﻰ ﲡﺎﻭﺯ ﺫﺍﺗﻪ ،ﻭﰲ ﻫﺬﺍ ﻣﺮﺓ ﺃﺧﺮﻯ ﺍﻟﺸﻔﺎﺀ ﻣﻦ ﺍﻟﱰﻋﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ /ﺍﳊﺴﻴﺔ ﺍﻟـﱵ
ﺃﻭﺻﻠﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺇﱃ ﻃﺮﻳﻖ ﻣﺴﺪﻭﺩ ﺑﺘﺒﻨﻴﻬﺎ ﳌﺴﻠﻤﺎﺕ ﻣﻨﻘﻮﺻﺔ ﻭﻣﺒﺘـﻮﺭﺓ ﻻ ﺗـﺴﺘﻨﺪ ﺇﱃ
ﻣﺴﺘﻨﺪ ﻋﻠﻤﻲ ﺻﺤﻴﺢ ،ﻭ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﺃﻥ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺗﺸﲑ ﺑﻮﺿﻮﺡ ﺇﱃ
ﺃﻥ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻨﺒﻐﻲ ﳍﺎ ﺃﻥ ﺗﻌﺘﻖ ﺭﻗﺒﺘﻬﺎ ﻣﻦ ﺇﺳﺎﺭ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠـﻰ ﺍﻟﻨﻈﺮﻳـﺎﺕ ﺍﻟﻔﺮﻭﻳﺪﻳـﺔ
ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﱵ ﻋﻔﻰ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﱵ ﻛﺒﻠﺖ ﺍﳌﻬﻨﺔ ﰲ ﺍﳌﺎﺿﻲ ،ﻭﺃﻥ ﺗﻨﻄﻠﻖ ﻣﻦ ﺭﺣﺎﺏ ﺍﻟﻨﻈﺮﻳﺎﺕ
ﺍﻷﺣﺪﺙ ﻛﻤﻨﻈﻮﺭ ﺍﳌﺪﺭﺳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻣﺪﺭﺳﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ ،
ﻭﺍﻟﱵ ﺃﺛﺒﺘﺖ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻛﺎﺋﻦ ﺭﻭﺣﻲ ﺑﻨﻔﺲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﱵ ﻫﻮ ﺎ ﻛﺎﺋﻦ ﺑﻴﻮﻟﻮﺟﻲ/ﻧﻔﺴﻲ/ﺍﺟﺘﻤﺎﻋﻲ ،
ﻭﻫﻮ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﳛﺎﻭﻝ ﺍﻟﻴﻮﻡ ﺇﻋﺎﺩﺓ-ﺑﻨﺎﺀ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﻣﻬﻦ ﺍﳌﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ
ﰲ ﻧﻮﺭ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﳌﺘﻌﺎﻟﻴﺔ ﻭﺍﻟﱰﻭﻉ ﺍﻟﺮﻭﺣﻲ ﺍﻟﻔﻄﺮﻱ ﺍﳌﺘﺴﺎﻣﻲ.
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@ @@ßb¨a@Ý–ÐÛa
@ @òîyëŠÛa@ÝßaìÈÛa@âa†‚nbi@ÑÓì½a@Ší†Ôm
@ @Zòîäí†Ûaë@òîyëŠÛa@ïyaìäÛa@åß@ÑÓì½a@Ší†Ôm@…bÈiþ@bèöýß‹ë@Bæa‰bÏB@x‡ì¸@Züëc
ﻟﻘﺪ ﺫﻛﺮﺕ ﻛﺎﺭﻭﻝ ﻓﺎﺭﺍﻥ ﻭﺯﻣﻼﺅﻫﺎ ) (Farran, et al., 1989: 189-191ﺃﻢ ﻗﺪ ﻗﺎﻣﻮﺍ ﺑﺒﻠﻮﺭﺓ
ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﳌﻌﺎﻳﲑ ﺍﶈﺪﺩﺓ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﺴﺘﺨﺪﻡ ﰲ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﻭﺍﻟﺘﺪﺧﻞ ﺗﺘﻜﺎﻣﻞ ﻓﻴﻬﺎ ﺍﻟﻌﻮﺍﻣﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﻣﻊ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞ ﻋﻨﺪ ﺍﻟﻌﻤﻞ ﰲ ﳏﻴﻂ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﺼﺤﻴﺔ ﺑـﺼﻮﺭﺓ ﺗﺘـﺴﻢ ﺑﺎﻟـﺸﻤﻮﻝ
ﻭﺍﻟﻈﻬﻮﺭ )ﺃﻭ ﺍﻟﱪﻭﺯ( ﻭﺍﻟﻜﻔـﺎﺀﺓ ، comprehensive, salient, efficientﻭ ﻫـﻢ ﻳﻘـﺼﺪﻭﻥ
ﺑﺎﻟﺸﻤﻮﻝ ﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﻳﲑ ﻗﺪ ﺭﻭﻋﻲ ﻓﻴﻬﻞ ﺃﻥ ﺗﻜﻮﻥ ﺷﺎﻣﻠﺔ ﺑﺪﺭﺟﺔ ﺗﻜﻔﻲ ﻹﻋﻄﺎﺀ ﺻـﻮﺭﺓ ﳝﻜـﻦ
ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﻟﻠﺘﻌﺮﻑ ﻋﻠﻰ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺸﺨﺺ ﺁﺧﺮ )ﻫﻮ ﺍﻟﻌﻤﻴـﻞ( ،ﺃﻣـﺎ ﺻـﻔﺔ
ﺍﻟﻈﻬﻮﺭ ﺃﻭ ﺍﻟﱪﻭﺯ ﻓﻴﻘﺼﺪ ﺎ ﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﻳﲑ ﻗﺪ ﺭﻭﻋﻲ ﻓﻴﻬﻞ ﺃﻥ ﺗﻜﻮﻥ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺿﺤﺔ ﻓﻴﻤـﺎ
ﻳﺘﺼﻞ ﺑﺎﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳋﱪﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﻳﺘﻌﺮﺽ ﳍﺎ ﺍﻟﻌﻤﻴﻞ ،ﻭﺍﻟﺘﺴﺎﺅﻻﺕ ﺍﻟﱵ ﺗﺜﺎﺭ ﰲ
ﺫﻫﻨﻪ ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﲟﺴﺎﺋﻞ ﻫﺎﻣﺔ ﻛﺎﳌﺮﺽ ﻭﺍﻟﻌﻼﺝ ﰲ ﺍﳌﺴﺘﺸﻔﻴﺎﺕ ﻭﳓﻮﻫﺎ ،ﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺃﻥ
ﺗﻜﻮﻥ ﻛﺎﻓﻴﺔ ﻓﺈﻥ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻌﺎﻳﲑ ﺫﺍﺕ ﻛﻔﺎﺀﺓ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺈﻣﻜﺎﻥ ﻗﻴﺎﻡ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﳎـﺎﻝ
ﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﺼﺤﻴﺔ ﺑﺎﳊﺼﻮﻝ ﻋﻠﻰ ﺗﺼﻮﺭ ﻭﺍﺿﺢ ﻟﺘﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﻭﺍﻟﻌﻼﺝ ﺑـﺸﻜﻞ ﺳـﺮﻳﻊ ﻧـﺴﺒﻴﺎ ﻻ
ﻳﺴﺘﻐﺮﻕ ﻭﻗﺘﺎ ﻃﻮﻳﻼ ﻻ ﺗﺴﻤﺢ ﺑﻪ ﻋﺎﺩﺓ ﻣﺸﺎﻏﻠﻬﻢ ﺍﻷﺧﺮﻯ ﺍﳌﺘﻌﺪﺩﺓ.
ﻭﻟﻘﺪ ﺣﺪﺩﺕ ﻓﺎﺭﺍﻥ ﻭﺯﻣﻼﺅﻫﺎ ﺳﺒﻌﺔ ﺃﺑﻌﺎﺩ ﻋﺎﻣﺔ ﻟﺘﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﻭﺍﻟﺘﺪﺧﻞ ﰲ ﺍﻟﻨﻮﺍﺣﻲ
ﺍﻟﺮﻭﺣﻴﺔ spiritual assessment and interventionﻭ ﺗﺘﻤﺜﻞ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺳﺎﺳﻴﺔ ﻓﻴﻤﺎ ﻳﻠﻲ :
):(Farran : 189-191
-١ﺍﳉﻮﺍﻧﺐ ﺍﻻﻋﺘﻘﺎﺩﻳﺔ ﻭﺍﳉﻮﺍﻧﺐ ﺍﳌﺘﺼﻠﺔ ﺑﺎﳌﻌﲎ.
ﺍﳍﻴﻤﻨﺔ ﻭﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺮﻭﺣﻲ. -٢
ﺍﳋﱪﺓ ﻭﺍﻟﻌﺎﻃﻔﺔ ﻭﺍﻟﻮﺟﺪﺍﻥ. -٣
ﺍﻟﺼﺤﺒﺔ ﻭﺍﻟﺮﻓﻘﺔ. -٤
ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺘﻌﺒﺪﻳﺔ ﻭﺍﻟﺸﻌﺎﺋﺮ. -٥
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ﺍﻟﺘﻔﺎﺅﻝ ﻭﺍﻷﻣﻞ ﻭﺍﻟﻨﻤﻮ. -٦
ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺍﳌﺮﺽ. -٧
@@ @ZïãbȽaë@pa†ÔnȽa@HQI
ﳏﻮﺭ ﺍﻻﻫﺘﻤﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺃﻭ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﻳﺘﻤﺜﻞ ﰲ ﺍﻟﺒﺤﺚ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺘﺤﺪﻳﺪ ﻣﻨﻈﻮﻣـﺔ
ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﱵ ﻳﻌﺘﻨﻘﻬﺎ ﺍﻟﺸﺨﺺ ،ﻭﻳﺘﻀﻤﻦ ﺫﻟﻚ ﻓﻠﺴﻔﺘﻪ ﰲ ﺍﳊﻴﺎﺓ ،ﻭﻧﻈﺮﺗﻪ ﻟﻠﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴـﺔ :
ﻭﻫﻞ ﻫﻲ ﻧﻈﺮﺓ ﺍﻋﺘﻘﺎﺩﻳﺔ ﺩﻳﻨﻴﺔ ﺃﻡ ﺃﺎ ﳎﺮﺩ ﻧﻈﺮﺓ ﻭﻇﻴﻔﻴﺔ )ﻏﲑ ﻣﺮﺗﺒﻄﺔ ﲟﺬﻫﺐ ﺃﻭ ﺩﻳـﻦ ﻣﻌـﲔ(؟
ﻛﺬﻟﻚ ﻫﻞ ﺗﻌﺘﱪ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻨﺪ ﺍﻟﻌﻤﻴﻞ ﺟﺰﺀﺍ ﺃﻭ ﺑﻌﺪﺍ ﻣﺘﻜﺎﻣﻼ ﻣﻊ ﺑﻘﻴﺔ ﺃﺑﻌﺎﺩ ﺍﻟﺸﺨـﺼﻴﺔ ﺃﻡ
ﺃﺎ ﻫﻲ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﻮﺣﺪ ﻛﺎﻓﺔ ﺍﻷﺑﻌﺎﺩ ﻣﻊ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ؟ ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻓﺈﻧﻪ ﻳﻬﻤﻨﺎ ﺃﻥ ﳓﺪﺩ
ﻣﺎ ﺍﻟﺬﻱ ﻳﻀﻔﻲ ﻋﻠﻰ ﺣﻴﺎﺓ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻣﻌﲎ؟ ﻫﻞ ﻳﻔﻬﻢ ﺍﻟﻌﻤﻴﻞ ﻣﻮﻗﻔﻪ ﺍﳊﺎﱄ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺸﻜﻠﺔ ﺃﻭ
ﺍﳌﺮﺽ ﺍﻟﺬﻱ ﻳﻮﺍﺟﻬﻪ؟ ﻫﻞ ﻳﺮﻯ ﰲ ﺍﳌﻮﺍﻗﻒ ﺍﻟﻌﺼﻴﺒﺔ ﺍﻟﱵ ﻳﻮﺍﺟﻬﻬﺎ ﺃﻱ ﻣﻌﲎ ﺑﺎﻟﻨﺴﺒﺔ ﳊﻴﺎﺗﻪ ﻭﺑﺎﻟﻨﺴﺒﺔ
ﻟﻠﻘﻴﻢ ﺍﻟﱵ ﻳﻌﺘﻨﻘﻬﺎ ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﺸﻌﻮﺭﻩ ﺑﺪﻭﺭ ﺍﻟ ﹶﻘ ﺪﺭ؟ ﻭﻛﺬﻟﻚ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧـﺖ ﳍـﺬﻩ ﺍﳌـﺸﻜﻼﺕ ﺃﻭ
ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﲤﺮ ﺑﻪ ﰲ ﺣﻴﺎﺗﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺗﻐﻴﲑ ﺃﻭ ﺗﻌﺪﻳﻞ ﻧﻈﺮﺗﻪ ﳌﻌﲎ ﺍﳊﻴﺎﺓ ﻭﳌﻌﲎ ﺍﻟﻌﻘﻴﺪﺓ ؟
@ @ZéîuìnÛaë@òäàîa@HRI
ﰲ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﻳﻬﻤﻨﺎ ﺃﻥ ﻧﻘﻮﻡ ﺑﺘﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﲢﺪﻳﺪﺍ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﲟﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺮﺩ ﻳﻌﺘﻘـﺪ ﰲ
ﺗﺄﺛﲑ ﺭﺑﻪ ﻋﻠﻴﻪ ﻭﻫﻴﻤﻨﺘﻪ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ،ﻭﻫﻞ ﻳﻌﺰﻭ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﻭﺍﳍﻴﻤﻨﺔ ﺇﱃ ﺍﻟﻜﺘـﺐ ﺍﳌﻘﺪﺳـﺔ ؟ ﺃﻭ
ﳛﻮﳍﺎ ﺇﱃ ﺃﺷﺨﺎﺹ ﺫﻭﻱ ﻣﻜﺎﻧﺎﺕ ﻗﻴﺎﺩﻳﺔ ﺩﻳﻨﻴﺔ ﺃﻭ ﳛﻴﻠﻬﺎ ﺇﱃ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺃﺳﺮﺗﻪ؟ ﺃﻡ ﺃﻧﻪ ﻳـﺴﺘﻤﺪ
ﺫﻟﻚ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳍﻴﻤﻨﺔ ﻭﻣﺼﺪﺭ ﺍﻟﺘﻮﺟﻴﻪ ﻣﻦ ﺩﺍﺧﻠﻪ ؟ ﺃﻭ ﺃﻥ ﺍﻷﻣﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺰﻳﺞ ﻣﻦ ﻛـﻞ ﻫـﺬﻩ
ﺍﳌﺼﺎﺩﺭ؟
@ @Zæa†uìÛa@ëc@òÐbÈÛaë@ñ¨a@HSI
ﻭﻫﻨﺎ ﻓﺈﻧﻨﺎ ﻧﺮﻛﺰ ﻋﻠﻰ ﲝﺚ ﺗﺎﺭﻳﺦ ﺍﻟﺸﺨﺺ ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﲞﱪﺍﺗﻪ ﺍﻟﺪﻳﻨﻴـﺔ ،ﻭﻣـﺎ ﺇﺫﺍ ﻛـﺎﻥ
ﺍﻻﺭﺗﺒﺎﻁ ﺑﺘﻠﻚ ﺍﳋﱪﺍﺕ ﺃﻭ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻗﺪ ﺟﺎﺀ ﺗﺪﺭﳚﻴﺎ ﺃﻡ ﺃﺎ ﻗﺪ ﺟﺎﺀﺕ ﻓﺠﺄﺓ ﰲ ﺷﻜﻞ ﲢﻮﻝ
ﺃﻭ ﺍﻧﻘﻼﺏ ﻣﻔﺎﺟﺊ ،ﻛﻤﺎ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻳﻀﺎ ﺃﻥ ﳓﺎﻭﻝ ﺍﻟﻜﺸﻒ ﻋﻦ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻌﻮﺍﻃـﻒ
ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﳏﻴﻂ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺘﻠﻚ ﺍﳋﱪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ،ﻫـﻞ ﻫـﻲ ﻣـﺸﺎﻋﺮ ﺑﺎﻟـﺴﻌﺎﺩﺓ
ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻷﻣﻞ ﺃﻡ ﺃﺎ ﻣﺸﻮﺑﺔ ﺑﺎﻟﺸﻌﻮﺭ ﺑﺎﻟﺬﻧﺐ ﺃﻭ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻌﺎﺭ؟ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻳﻀﺎ ﺃﻥ ﻧﻨﻈﺮ ﰲ
ﻣﺪﻯ ﺍﻟﺘﻮﺍﻓﻖ ﺑﲔ ﻫﺬﻩ ﺍﳌﺸﺎﻋﺮ ﻭﺑﲔ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺃﺧﲑﺍ ﻓﺈﻧﻪ ﻣﻦ ﺍﳌﻬﻢ ﺩﺭﺍﺳﺔ ﺗﺄﺛﲑ ﺍﳌﺸﻜﻠﺔ
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ﺃﻭ ﺍﳊﺎﻟﺔ ﺍﳌﺮﺿﻴﺔ ﺍﳊﺎﻟﻴﺔ ﻋﻠﻰ ﻣﺸﺎﻋﺮﻩ ﻭﺧﱪﺍﺗﻪ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﺸﺎﻋﺮ ﺍﻟﱵ ﺗﻈﻬﺮ ﻋﻠﻰ
ﺍﻟﻌﻤﻴﻞ ﻣﺘﻼﺋﻤﺔ ﻣﻊ ﺍﻟﻈﺮﻭﻑ ﺍﳊﺎﻟﻴﺔ ﺍﻟﱵ ﳝﺮ ﺎ.
@ @ZñŠ’ÈÛaë@òjz–Ûa@HTI
ﻭﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺼﺤﺒﺔ ﻭﺍﻟﻌﺸﺮﺓ ﻫﻨﺎ ﻭﺟﻮﺩ ﻋﻼﻗﺎﺕ ﻣﻊ ﺃﺷﺨﺎﺹ ﺁﺧﺮﻳﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﻧﻔـﺲ
ﺍﳌﺬﻫﺐ ﺃﻭ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺪﻳﲏ ،ﻭﺑﺸﻜﻞ ﺃﻛﺜﺮ ﲢﺪﻳﺪﺍ ﻓﺈﻧﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﻧﻨﻈﺮ ﰲ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻴـﻞ
ﻣﺮﺗﺒﻄﺎ ﺑﺸﺒﻜﺔ ﻋﻼﻗﺎﺕ ﻭﺍﺳﻌﺔ ﻣﻊ ﻣﻦ ﻳﺸﺎﺭﻛﻮﻧﻪ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ،ﻭﺃﻳﻀﺎ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔـﺮﺩ ﻣﺮﺗﺒﻄـﺎ
ﺑﻌﺪﺩ ﻛﺒﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻡ ﺃﻥ ﻋﻼﻗﺎﺗﻪ ﳏﺪﻭﺩﺓ ﻭﻣﻌﺰﻭﻟﺔ ،ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻓﺈﻧﻨﺎ ﻧﻨﻈﺮ ﰲ ﺩﺭﺟﺔ ﻓﺎﻋﻠﻴﺔ
ﺍﻟﺪﻋﻢ ﺍﻟﺬﻱ ﻳﺘﻠﻘﺎﻩ ﺍﻟﻌﻤﻴﻞ ﻣﻦ ﺍﺘﻤﻊ ﺍﶈﻠﻲ ،ﻭﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻫﻞ ﻭﺍﻷﻗﺎﺭﺏ ﻳﻌﱪﻭﻥ ﻋﻦ ﻣـﺸﺎﻋﺮ
ﺍﻟﺘﻀﺎﻣﻦ ﻭﺍﻻﻫﺘﻤﺎﻡ ﲝﺎﻟﺘﻪ ،ﻛﺬﻟﻚ ﺩﺭﺟﺔ ﺷﻌﻮﺭ ﺍﻟﻔﺮﺩ ﺑﺎﻻﺭﺗﻴﺎﺡ ﻟﻜـﺸﻒ ﺣﺎﻟﺘـﻪ ﺃﻭ ﻣـﺸﻜﻠﺘﻪ
ﻟﻸﺷﺨﺎﺹ ﺍﻟﻘﺮﻳﺒﲔ ﻣﻨﻪ ،ﻭﺃﺧﻴﺎﺭ ﻓﻠﺪﻳﻨﺎ ﻣﺴﺄﻟﺔ ﺩﺭﺍﺳﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﺎﻟﺔ ﺍﳌﺮﺿﻴﺔ ﺃﻭ ﺍﳌﺸﻜﻠﺔ ﺍﻟﱵ
ﺗﻮﺍﺟﻪ ﺍﻟﻌﻤﻴﻞ ﺍﻵﻥ ﺗﺆﺛﺮ ﻋﻠﻰ ﻋﻼﻗﺎﺕ ﺍﻟﺸﺨﺺ ﺑﺎﶈﻴﻄﲔ ﺑﻪ ﺳﻠﺒﺎ ﺃﻭ ﺇﳚﺎﺑﺎ.
@@ @Zpa…bjÈÛaë@ŠöbÈ’Ûa@ò‰b¾@HUI
ﻭﻫﻨﺎ ﻓﺈﻧﻨﺎ ﻧﻘﻮﻡ ﺑﺪﺭﺍﺳﺔ ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺘﻌﺒﺪﻳﺔ ﺍﳌﻌﺘﺎﺩﺓ ﻟﻠﻌﻤﻴﻞ ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﺟﺰﺀﺍ ﻣﻦ ﺣﻴﺎﺗـﻪ
ﻭﺧﱪﺍﺗﻪ ﻗﺒﻞ ﺣﺪﻭﺙ ﺍﳌﺮﺽ ﻣﺜﻞ ﺍﻟﺼﻼﺓ ﺃﻭ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺻﻠﻮﺍﺕ ﺍﳉﻤﺎﻋﺔ ﺃﻭ ﺍﻟﺼﻴﺎﻡ ﺃﻭ ﺍﻟﻨﺬﻭﺭ ﻭﻣﺎ
ﺃﺷﺒﻪ ﺫﻟﻚ ،ﻭﺗﺘﻀﻤﻦ ﻋﻤﻠﻴﺔ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﰲ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺩﺭﺍﺳﺔ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﳑﺎﺭﺳﺔ ﺍﻟﻌﻤﻴﻞ ﻟﻠﺸﻌﺎﺋﺮ
ﺍﻟﺘﻌﺒﺪﻳﺔ ﻗﺪ ﺃﺻﺎﺎ ﺍﻟﺘﻮﻗﻒ ﻧﺘﻴﺠﺔ ﻟﻠﻤﺮﺽ ﺃﻭ ﻟﺪﺧﻮﻝ ﺍﳌﺴﺘﺸﻔﻰ ﺃﻭ ﻟﻠﻤﺸﻜﻠﺔ ﺑﺼﻔﺔ ﻋﺎﻣﺔ ،ﻭﻣـﺎ ﺇﺫﺍ
ﻛﺎﻥ ﺫﻟﻚ ﻳﺆﺛﺮ ﻋﻠﻰ ﻣﺸﺎﻋﺮ ﺍﻟﻌﻤﻴﻞ ﺧﻼﻝ ﻓﺘﺮﺓ ﺍﳌﺮﺽ ،ﺃﻡ ﺃﻧﻪ ﻣﻀﻄﺮ ﺇﱃ ﺇﺣـﺪﺍﺙ ﺗﻐـﻴﲑﺍﺕ ﰲ
ﳑﺎﺭﺳﺎﺗﻪ ﺍﻟﺘﻌﺒﺪﻳﺔ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ.
@ @ZìàäÛaë@Ýßþaë@ÞúbÐnÛa@HVI
ﰲ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﻓﺈﻧﻨﺎ ﳓﺎﻭﻝ ﺩﺭﺍﺳﺔ ﻣﺼﺪﺭ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻔﺎﺅﻝ ﻭﺍﻷﻣﻞ ﰲ ﺍﳌﺎﺿﻲ ،ﻛﻤﺎ ﺃﻥ ﻋﻠﻴﻨﺎ
ﺃﻥ ﻧﺪﺭﺱ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﻤﻮ ﺍﻟﺮﻭﺣﻲ ﺃﻭ ﺍﻟﺪﻳﲏ ﻗﺪ ﺣﺪﺙ ﻟﻠﺸﺨﺺ ﰲ ﺍﳌﺎﺿﻲ ﺑﺸﻜﻞ ﺗـﺪﺭﳚﻲ ﺃﻭ
ﺑﺸﻜﻞ ﻣﻔﺎﺟﺊ )ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺣﺪﻭﺙ ﲢﻮﻝ( ،ﻛﻤﺎ ﺃﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﺱ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺮﻭﺭ ﺍﻟﺸﺨﺺ
ﰲ ﺍﳌﺎﺿﻲ ﲟﻮﺍﻗﻒ ﻋﺼﻴﺒﺔ ﻗﺪ ﺃﺩﻯ ﺇﱃ ﺍﺳﺘﺸﻌﺎﺭﻩ ﲟﺰﻳﺪ ﻣﻦ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺮﻭﺣﻲ.
@ @ZāŠ½a@óÜÇ@òjm½a@wöbnäÛbië@òÛbŠÛbi@‰ìÈ’Ûa@HWI
ﻭﰲ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﻓﺈﻧﻨﺎ ﺳﻨﻘﻮﻡ ﺑﺪﺭﺍﺳﺔ ﻣﺪﻯ ﺗﺄﺛﲑ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟﻴﻮﻣﻴﺔ ﻟﻠﻌﻤﻴﻞ ﰲ
ﺑﻴﺘﻪ ﻭﻋﻤﻠﻪ ﻭﻋﻼﻗﺎﺗﻪ ﺑﺎﻵﺧﺮﻳﻦ ﻭﻫﻜﺬﺍ ،ﻭﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﺣﺪﺙ ﺗﻐﻴﲑ ﰲ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺣﻲ ﻧﺘﻴﺠﺔ ﻟﻠﺤﺎﻟﺔ
ﺍﳌﺮﺿﻴﺔ ﺃﻭ ﺍﳌﺸﻜﻠﺔ ،ﻭﺇﺿﺎﻓﺔ ﻟﺬﻟﻚ ﻓﺈﻥ ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻤﻴﻞ ﻳﺴﺘﺸﻌﺮ ﺑـﺄﻥ ﰲ
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ﻫﺬﺍ ﺍﳌﺮﺽ ﻛﻔﺎﺭﺓ ﻋﻦ ﺳﻴﺌﺎﺗﻪ ﺃﻭ ﺭﻓﻌﺎ ﻟﺪﺭﺟﺎﺗﻪ ﻭﻫﻜﺬﺍ ،ﻭﺃﺧﲑﺍ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﻣـﺎ ﺇﺫﺍ ﻛـﺎﻥ
ﺍﻟﻌﻤﻴﻞ ﻗﺪ ﺍﺳﺘﻮﻋﺐ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﲟﻌﲎ ﺍﳌﺮﺽ ﺃﻭ ﺍﳌﺸﻜﻠﺔ ﻓﺄﺻﺒﺢ ﺟﺰﺀﺍ ﻣﻦ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻨﻔﺴﻲ ﺍﻟﺮﻭﺣﻲ
ﺃﻡ ﻻ ،ﻣﻊ ﺩﺭﺍﺳﺔ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺴﻮﺳﻴﻮﻟﻮﺟﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ.
ﻭﻟﻘﺪ ﺃﺷﺎﺭﺕ ﻛﺎﺭﻭﻝ ﻓﺎﺭﺍﻥ ) (Farran: 192ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻠﻤﻤﺎﺭﺱ ﺃﻥ ﳛـﺎﻭﻝ
ﺃﻥ ﻳﺘﻔﻬﻢ ﺩﺭﺟﺔ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻌﻤﻴﻞ ،ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻳﺴﺎﻋﺪ ﺍﳌﻤـﺎﺭﺱ ﻋﻠـﻰ ﺃﻥ
ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﻧﻮﻉ ﺍﳌﻨﻄﻖ ﺍﻟﺬﻱ ﻳﺴﻴﺮ ﺣﻴﺎﺓ ﺍﻟﻌﻤﻴﻞ ﻭﺃﻥ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﻧﻈﺮﺗﻪ ﺍﳊﺎﻟﻴﺔ ﻟﻸﻣﻮﺭ ،ﻭﻋﻠـﻰ
ﺷﻜﻞ ﺍﻷﺣﻜﺎﻡ ﺍﻷﺧﻼﻗﻴﺔ ﻋﻨﺪﻩ ،ﻭﺃﻥ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺣﺪﻭﺩ ﻭﻋﻴﻪ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﻣﻮﻗﻊ ﺍﻟﺴﻠﻄﺔ ﻋﻨـﺪﻩ
،Locus of Authorityﻭﺃﻥ ﻳﺘﻌﺮﻑ ﻛﺬﻟﻚ ﻋﻠﻰ ﺩﺭﺟﺔ ﲤﺎﺳﻚ ﺍﻟﻌـﺎﱂ ﰲ ﻇـﻦ ﺍﻟﻌﻤﻴـﻞ ،ﻷﻥ
ﺍﳌﻤﺎﺭﺱ ﰲ ﺿﻮﺀ ﻓﻬﻤﻪ ﳊﺎﺟﺎﺕ ﺍﻟﻌﻤﻴﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﺎ ﻳﻠﻲ :
)ﺃ( ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻣﺴﺘﻮﺍﻩ ﺍﳊﺎﱄ ﻣﻦ ﺍﻟﻨﻤﻮ ﺍﻟﺮﻭﺣﻲ.
)ﺏ( ﺇﳚﺎﺩ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻮﺍﻓﻖ ﻛﻨﺘﻴﺠﺔ ﻟﻠﺘﻐﲑ ﰲ ﻣﺴﺘﻮﻯ ﺃﺩﺍﺋﻪ ﺍﻟﺮﻭﺣﻲ.
)ﺝ( ﺍﻟﺘﺤﺮﻙ ﺇﱃ ﺩﺭﺟﺔ ﺃﻋﻠﻰ ﻋﻠﻰ ﺳﻠﻢ ﺍﻟﺮﻗﻲ ﺍﻟﺮﻭﺣﻲ ﲟﺎ ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺗﻮﺳـﻴﻊ ﻧﻄـﺎﻕ ﺃﺩﺍﺋـﻪ
ﻟﻮﻇﺎﺋﻔﻪ.
ﻭﺗﺸﲑ ﻓﺎﺭﺍﻥ ﻭﺯﻣﻼﺅﻫﺎ ﺇﱃ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻡ ﺍﳌﻤﺎﺭﺱ ﺑﻀﻢ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺴﺒﻌﺔ ﻟﻠﺠﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ
ﻣﻊ ﻣﺮﺍﺣﻞ ﺍﻻﺭﺗﻘﺎﺀ ﺍﻟﺮﻭﺣﻲ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻌﻤﻴﻞ ﻗﺒﻞ ﺍﳌﺮﻭﺭ ﺑﺎﳌﺸﻜﻠﺔ ﺃﻭ ﺍﻷﺯﻣﺔ ﺃﻭ ﺍﳌﺮﺽ ﻓـﺈﻥ
ﻫﺬﺍ ﻳﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺗﻔﻬﻢ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﲨﻴﻌﻬﺎ ،ﳑﺎ ﻳﺴﺎﻋﺪ ﺍﻷﺧﺼﺎﺋﻲ ﻋﻠﻰ ﻓﻬﻢ
ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﺗﻌﺎﻣﻞ ﺎ ﺍﻟﻌﻤﻴﻞ ﻣﻊ ﻣﻮﺍﻗﻒ ﺍﳊﻴﺎﺓ ﰲ ﺍﳌﺎﺿﻲ ﻗﺒﻞ ﺣﺪﻭﺙ ﺍﳌﺸﻜﻠﺔ ،ﻭﻛﻴﻒ ﺃﺛـﺮﺕ
ﺍﳌﺸﻜﻠﺔ ﺃﻭ ﺍﻟﺼﻌﻮﺑﺔ ﺃﻭ ﺍﳌﺮﺽ ﻋﻠﻰ ﺗﻔﺴﲑﻩ ﳌﻮﺍﻗﻒ ﺍﳊﻴﺎﺓ ،ﻭﻣﻦ ﰒ ﻓﺈﻥ ﻫﺬﺍ ﻳﺴﺎﻋﺪ ﺍﳌﻤﺎﺭﺱ ﻋﻠـﻰ
ﲢﺪﻳﺪ ﺣﺎﺟﺎﺕ ﺍﻟﻌﻤﻴﻞ ﺍﻟﱵ ﳝﻜﻦ ﻣﻦ ﺧﻼﻝ ﻣﻮﺍﺟﻬﺘﻬﺎ ﺃﻥ ﻳﺼﻞ ﺍﻟﻌﻤﻴﻞ ﺇﱃ ﺍﻟﺪﺭﺟﺔ ﺍﳌﺮﻏﻮﺑﺔ ﻣـﻦ
ﺍﻷﺩﺍﺀ ﺍﻟﺮﻭﺣﻲ.
@ @Zòîäí†Ûaë@òîyëŠÛa@ÝßaìÈÛbi@ÕÜÈní@bàîÏ@ÑÓì½a@Ší†ÔnÛ@@îÜÛìi@x‡ì¸@Zbîãbq
ﻳﺮﻯ ﺭﻭﻧﺎﻟﺪ ﺑﻮﻟﻠﻴﺲ ) (Bullis, 1996 :11ﺃﻥ ﺍﺻﻄﻼﺡ ﺗﻘـﺪﻳﺮ ﺍﳌﻮﻗـﻒ Assessmentﰲ
ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﻛﻠﻴﻨﻴﻜﻴﺔ ﻳﺸﲑ ﺇﱃ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻃﺒﻴﻌﺔ ﺍﻟﻀﻐﻮﻁ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﻟـﻀﻐﻮﻁ
ﺍﳋﺎﺭﺟﻴﺔ ﺍﻟﱵ ﺗﻌﺘﺮﺽ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﺑﺘﺔ steady stateﻟﻠﻔﺮﺩ ﺃﻭ ﻟﻠﺠﻤﺎﻋﺔ ،ﺣﻴﺚ ﻳﺘﻢ ﺍﻟﻘﻴﺎﻡ ﺑﺘﺤﺪﻳـﺪ
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ﺍﳌﻮﻗﻒ ﺑﻐﺮﺽ ﺍﳌﺴﺎﻋﺪﺓ ﰲ ﻓﻬﻢ ﺣﺎﻟﺔ ﺍﻟﻌﻤﻴﻞ ،ﻭ ﺑﻐﺮﺽ ﲢﺪﻳﺪ ﺍﻷﻫﺪﺍﻑ ﺍﻟﻌﻼﺟﻴﺔ ،ﻭ ﺑﻐـﺮﺽ
ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﻮﺍﻃﻦ ﺍﻟﻘﻮﺓ ﻭﺍﳌﻮﺍﺭﺩ ﺍﳌﻤﻜﻦ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺍﻟﺘﺨﻄﻴﻂ ﻟﻠﺘﺪﺧﻞ ﺍﳌﻨﺎﺳﺐ.
ﻭﻳﻼﺣﻆ ﺍﳌﺆﻟﻒ ﺃﻥ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳊﺎﻟﻴﺔ ﺣﻮﻝ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﺗﻜﺎﺩ ﺗﺘﻮﻗﻒ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﻟﻺﻧﺴﺎﻥ
ﻛﻤﺠﺮﺩ ﻛﺎﺋﻦ ﺑﻴﻮﻟﻮﺟﻲ/ﻧﻔﺴﻲ/ﺍﺟﺘﻤﺎﻋﻲ ، biopsychosocialﻭﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ
ﻻ ﻳﻜﻔﻲ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻓﻬﻢ ﻛﺎﻣﻞ ﻟﻺﻧﺴﺎﻥ ﻷﻧﻪ ﻻ ﻳﺘﺴﻊ ﻻﺳﺘﻴﻌﺎﺏ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴـﺔ ،
ﻭﳍﺬﺍ ﻓﺈﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻟﻠﻤﺸﺘﻐﻠﲔ ﺑﺎﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻹﻛﻠﻴﻨﻴﻜﻴـﺔ ﺃﻥ ﻳـﺴﺘﺨﺪﻣﻮﺍ ﺍﻟﻨﻤـﻮﺫﺝ
ﺍﻟﺮﻭﺣﻲ/ﺍﻟﺒﻴﻮﻟﻮﺟﻲ/ﺍﻟﻨﻔﺴﻲ/ﺍﻻﺟﺘﻤﺎﻋﻲ …spiritual biopsychosocialﻓﻜﻴﻒ ﳝﻜﻦ ﺍﻟﻘﻴـﺎﻡ
ﺑﺘﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ؟ ) .(p. 46ﺇﻥ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗـﻒ ﺑﺎﻟﻨـﺴﺒﺔ ﻟﻠﻨـﻮﺍﺣﻲ
ﺍﻟﺮﻭﺣﻴﺔ ﻋﻨﺪ ﺍﻟﻌﻤﻴﻞ ﺇﳕﺎ ﳛﺎﻭﻝ ﰲ ﺍﻷﺳﺎﺱ ﻗﻴﺎﺱ ﺩﺭﺟﺔ ﺍﻟﺴﻮﺍﺀ ﻋﻨﺪ ﺍﻟﻌﻤﻴﻞ ﻣﻦ ﻣﻨﻈـﻮﺭ ﺭﻭﺣـﻲ
، Gauge the client’s health from a spiritual perspectiveﻭﻫﺬﺍ ﻳﺘﻄﻠﺐ ﺍﺧﺘﺒﺎﺭ ﺍﳌﺮﺍﻛﺰ
ﺍﻟﺮﻭﺣﻴﺔ spiritual centersﻋﻨﺪ ﺍﻟﻌﻤﻴﻞ ،ﻭﻳﻘﺘﺮﺡ ﺑﻮﻟﻠﻴﺲ ﻋﺪﺩﺍ ﳏﺪﺩﺍ ﻣﻦ ﺍﻻﻗﺘﺮﺍﺣﺎﺕ ﺍﻟﱵ ﳝﻜﻦ
ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺮﻭﺣﻲ spiritual historyﻟﻠﻌﻤﻴﻞ ،ﻭﰲ ﺭﺳـﻢ ﺍﳋﺮﻳﻄـﺔ
ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻌﻤﻴﻞ . spiritual map
@ @ZÝîàÈÜÛ@ïyëŠÛa@ƒí‰bnÛa@óÜÇ@Þì–§a
ﺗﺘﻢ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻌﻤﻴﻞ ﻣﻦ ﺧﻼﻝ ﺃﺩﺍﺓ ﻟﺘﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﺗﻐﻄﻲ ﺟﻮﺍﻧﺐ ﺛﻼﺛﺔ ﺃﺳﺎﺳـﻴﺔ
ﻓﻴﻤﺎ ﻳﺘﺼﻞ ﺑﺘﺄﺛﲑ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ:
ﺃ -ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻮﺍﻟﺪﻳﻦ ﺃﻭ ﻣﻦ ﰲ ﻣﻘﺎﻡ ﺍﻟﻮﺍﻟﺪﻳﻦ
ﺏ -ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﺷﺨﺎﺹ ﺍﻵﺧﺮﻳﻦ ﺍﳌﺮﺗﺒﻄﲔ ﺑﺎﻟﻌﻤﻴﻞ
ﺝ -ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺸﺨﺼﻲ ﻟﻠﺠﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻌﻤﻴﻞ ﺫﺍﺗﻪ
@ @ZŠßþa@õbîÛëc@ëc@åí†ÛaìÛbi@Ý–ní@bß@Mc
ﻣﺎ ﻫﻲ ﻋﻘﻴﺪﺓ ﺃﻭ ﺩﻳﺎﻧﺔ ﺃﻭ ﻣﺬﻫﺐ ﺍﻟﻮﺍﻟﺪﻳﻦ؟ -١
ﻫﻞ ﻛﺎﻥ ﺍﻟﻮﺍﻟﺪﺍﻥ ﺣﺎﺯﻣﲔ ﺃﻭ ﻣﺘﺸﺪﺩﻳﻦ ﺃﻭ ﻣﺘﺴﺎﻫﻠﲔ ﰲ ﻣﻌﺘﻘﺪﺍﻤﺎ؟ -٢
ﻫﻞ ﻛﺎﻥ ﳍﺬﺍ ﺍﳊﺰﻡ ﺃﻭ ﺍﻟﺸﺪﺓ ﺃﻭ ﺍﻟﺘﺴﺎﻫﻞ ﺗﺄﺛﲑ ﻋﻠﻴﻚ ﺍﻟﻴﻮﻡ؟ ﻭﺑﺄﻱ ﺻﻮﺭﺓ؟ -٣
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ﻣﺎ ﺍﻟﺬﻱ ﺗﻈﻦ ﺃﻧﻪ ﻛﺎﻥ ﳝﺜﻞ ﺃﻫﻢ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻨﺪ ﻭﺍﻟﺪﻳﻚ؟ ﻭﻫﻞ ﻗﺎﻣﺎ ﺑﺘﻮﺻـﻴﻞ -٤
ﺗﻠﻚ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺇﻟﻴﻚ؟ ﻭﻛﻴﻒ؟
@ @
@@ @ZÝîàÈÛa@ñbîy@¿@å튣a@´àè½a@˜b‚‘þa@ëc@Ù튒ÜÛ@òjäÛbi@Ml
ﻣﺎ ﻫﻲ ﻋﻘﻴﺪﺓ ﻫﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ﺃﻭ ﺗﻮﺟﻬﺎﻢ ﺍﻟﺮﻭﺣﻴﺔ؟ -١
ﻛﻴﻒ ﲤﺖ ﺗﺮﺑﻴﺔ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ ،ﻭﰲ ﺃﻱ ﻭﺳﻂ ﺩﻳﲏ ﻭﺭﻭﺣﻲ؟ ﻭﻫﻞ ﻇﻼ ﻣﻠﺘﺰﻣﲔ -٢
ﺬﺍ ﺍﻻﻟﺘﺰﺍﻡ؟ ﻭﳌﺎﺫﺍ؟
ﻣﺎ ﻫﻲ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﻗﺪ ﺗﻜﻮﻥ ﺳﺒﺒﺖ ﺃﻱ ﺇﺷـﻜﺎﻻﺕ ﰲ ﺍﻟﻌﻼﻗـﺎﺕ -٣
ﺑﻴﻨﻜﻤﺎ )ﺇﻥ ﻭﺟﺪﺕ( ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﰎ ﺣﻞ ﻫﺬﻩ ﺍﳌﺸﻜﻼﺕ ﻓﻜﻴﻒ ﰎ ﺍﳊـﻞ؟ ﻭﺇﺫﺍ ﱂ
ﻳﺘﻢ ﺍﳊﻞ ﻓﻜﻴﻒ ﺗﺆﺛﺮ ﻫﺬﻩ ﺍﳌﺸﻜﻼﺕ ﻋﻠﻰ ﻋﻼﻗﺎﺗﻜﻤﺎ؟
ﺇﺫﺍ ﻛﺎﻥ ﻟﺪﻳﻜﻢ ﺃﺑﻨﺎﺀ ﻓﻬﻞ ﺗﺘﻔﻖ ﺃﻧﺖ ﻭﺯﻭﺟﺘﻚ ﺃﻭ ﺯﻭﺟﻚ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺮﻭﺣﻴـﺔ -٤
ﺍﻟﱵ ﺗﺮﺑﻮﻢ ﻋﻠﻴﻬﺎ ﺃﻡ ﲣﺘﻠﻔﺎﻥ؟ ﻭﻣﺎ ﻫﻲ ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﺮﻏﺒﺎﻥ ﰲ ﺗﻮﺻﻴﻠﻬﺎ
ﻟﻸﻃﻔﺎﻝ؟
@ @
@ @ZéÐã@ÝîàÈÜÛ@òjäÛbi@–@x
ﰲ ﺃﻱ ﺑﻴﺌﺔ ﺩﻳﻨﻴﺔ ﺃﻭ ﺭﻭﺣﻴﺔ ﻧﺸﺄﺕ؟ -١
ﻫﻞ ﻛﺎﻧﺖ ﻋﻤﻠﻴﺔ ﺗﻌﻠﻴﻤﻚ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻣﺘﺸﺪﺩﺓ ﺃﻡ ﻣﺘﺴﺎﻫﻠﺔ ،ﻭﻣـﺎ -٢
ﻫﻲ ﺍﻟﻘﻴﻢ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺑﻘﻴﺖ ﻣﻨﻬﺎ ﻣﻌﻚ ﺇﱃ ﺍﻵﻥ؟
ﻣﺎ ﻫﻲ ﺩﻳﺎﻧﺘﻚ ﺃﻭ ﺍﺭﺗﺒﺎﻃﻚ ﺍﻟﺮﻭﺣﻲ ﺍﳊﺎﱄ؟ ﻣﺎ ﻫﻲ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻠﺘﺰﻡ ﺎ؟ ﻣﺎ -٣
ﻫﻲ ﺍﻟﻘﻴﻢ ﻭﺍﳌﺒﺎﺩﺉ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﱵ ﺗﻠﺘﺰﻡ ﺎ؟
ﻫﻞ ﺣﺪﺙ ﺃﻱ ﲢﻮﻝ ﺃﻭ ﺗﻐﲑ ﰲ ﺗﻮﺟﻬﺎﺗﻚ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻨﺬ ﻧﺸﺄﺗﻚ ﺍﻷﻭﱃ؟ ﻭﳌﺎﺫﺍ ﺣﺪﺙ ﻫﺬﺍ -٤
ﺍﻟﺘﻐﲑ ﺃﻭ ﺍﻟﺘﺤﻮﻝ؟ ﻭﻣﺎ ﻫﻲ ﺍﻷﺣﺪﺍﺙ ﺃﻭ ﺍﳋﱪﺍﺕ ﺍﻟﱵ ﺳﺎﻋﺪﺕ ﰲ ﺣﺪﻭﺙ ﻫﺬﺍ ﺍﻟﺘﻐﲑ؟
ﻭﻳﻼﺣﻆ ﺃﻧﻪ ﳝﻜﻦ ﺍﺳﺘﺨﻼﺹ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻔﻴﺪﺓ ﻣﻦ ﺧﻼﻝ ﺗﻔﺤﺺ ﺍﻟﻄﺮﻳﻘـﺔ ﺍﻟـﱵ
ﻳﺘﺤﺪﺙ ﺎ ﺍﻟﺸﺨﺺ ﻋﻦ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻭﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻋﻦ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺣﺪﻫﺎ ،ﻛﻤﺎ ﺃﻧﻪ
ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﺳﺘﺨﻼﺹ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻋﻨﺪﻣﺎ ﻳﺼﻒ ﺍﻟﻌﻤﻼﺀ ﻛﻴﻔﻴﺔ ﺗﺄﺛﺮﻫﻢ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ
ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﳊﺎﻟﻴﺔ ﻣﻦ ﺣﻴﺎﻢ ،ﻭﻋﻨﺪﻣﺎ ﻳﺼﻔﻮﻥ ﺍﻷﻓﻜﺎﺭ ﺃﻭ ﺍﻟﻜﺘﺐ ﺃﻭ ﺍﻷﺷﺨﺎﺹ ﺍﻟﱵ ﺗـﺆﺛﺮ ﰲ
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ﺍﲡﺎﻫﺎﻢ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﻛﻴﻒ ﺣﺪﺛﺖ ﺃﻱ ﺗﻐﲑﺍﺕ ﻋﻠﻴﻬﻢ ﻣﻨﺬ ﺗﻮﺟﻬﺎﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻛﺄﻃﻔﺎﻝ ﺃﻭ ﻛﺸﺒﺎﺏ
،ﻭﻣﺎ ﻫﻲ ﺍﻷﺯﻣﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺗﻌﺮﺿﻮﺍ ﳍﺎ.
ﻟﻜﻦ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﻭﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻌﻤﻴـﻞ ﻻ ﻳﺘﻮﻗـﻒ ﻋﻨـﺪ ﺣـﺪﻭﺩ
ﺍﺳﺘﺨﻼﺹ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻓﺮﺻﺔ ﺳﺎﳓﺔ ﻹﻧﺸﺎﺀ ﻋﻼﻗﺔ ﺗﺂﻟﻔﻴﺔ rapportﻣﻊ ﺍﻟﻌﻤﻴﻞ ،ﻭﻫﺬﺍ
ﻗﺪ ﻳﻜﻮﻥ ﺃﻛﺜﺮ ﺃﳘﻴﺔ ﻣﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺫﺍﺎ ،ﻷﻥ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺇﺫﺍ ﺃﺧﺬﺕ ﺑﻄﺮﻳﻘﺔ ﺭﻭﺗﻴﻨﻴﺔ
ﺇﻟﺰﺍﻣﻴﺔ ﺃﻭ ﺑﻄﺮﻳﻘﺔ ﻳﺸﻮﺎ ﺍﻟﻜﺒﺮ ﺃﻭ ﺍﻟﺘﻌﺎﱄ ﻓﺈﻥ ﺍﻟﻌﻤﻴﻞ ﻗﺪ ﻳﺸﻌﺮ ﺃﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤـﺎﻋﻲ ﻳﻨﻈـﺮ
ﻟﻠﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺘﻌﺎﻟﻴﺔ ،ﻭﺍﻟﻌﻜﺲ ﺻﺤﻴﺢ ﻓﺈﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺇﺫﺍ ﺃﺑـﺪﻯ
ﺍﻫﺘﻤﺎﻣﺎ ﺑﻞ ﻭﺗﺸﻮﻗﺎ ﻟﺘﻔﻬﻢ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻋﻨﺪ ﺍﻟﻌﻤﻴﻞ ﻓﺈﻥ ﻫﺬﺍ ﻗﺪ ﻳﻌﻄﻴـﻪ ﺷـﻌﻮﺭﺍ ﺑﺎﻫﺘﻤـﺎﻡ
ﺍﻷﺧﺼﺎﺋﻲ ﺑﺎﻟﻌﻤﻴﻞ ﻭﲝﻴﺎﺗﻪ ﻭﲟﻮﻗﻔﻪ ،ﻭﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﻻ ﺷﻚ ﺃﻧﻪ ﺳﻴﻌﻤﻖ ﻭﻳﻮﺳﻊ ﻣﻦ ﻧﻄﺎﻕ ﺍﻫﺘﻤﺎﻡ
ﺍﻟﻌﻤﻼﺀ ﺑﺮﺣﻠﺘﻬﻢ ﺍﻟﺮﻭﺣﻴﺔ .ﺇﻥ ﺍﻟﻌﻤﻼﺀ ﻏﺎﻟﺒﺎ ﻣﺎ ﻻ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﺃﻛﺜﺮ ﻣﻦ ﳎﺮﺩ ﺇﺷﺎﺭﺓ ﺧﻔﻴﻔﺔ ﻣـﻦ
ﺟﺎﻧﺐ ﺍﳌﻌﺎﰿ ﺗﻮﺣﻲ ﳍﻢ ﺑﺄﻥ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺟﻮﺍﻧﺐ ﻫﺎﻣﺔ ﰲ ﲢﺪﻳﺪ ﻧﺘﻴﺠﺔ ﺍﻟﻌﻼﺝ ﻟﻜﻲ ﳒﺪ ﺃﻥ
ﺍﻟﻌﻤﻼﺀ ﻗﺪ ﺑﺪﺃﻭﺍ ﻳﺘﺤﺪﺛﻮﻥ ﻋﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺸﻜﻞ ﺗﺒﺪﻭ ﻓﻴﻪ ﺍﺳﺘﺒﺼﺎﺭﺍﺕ ﺷـﺪﻳﺪﺓ ﺍﻟﻌﻤـﻖ،
ﻭﻫﺬﻩ ﺍﻻﺳﺘﺒﺼﺎﺭﺍﺕ ﺳﻴﻜﻮﻥ ﳍﺎ ﺃﺛﺮﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻌﻤﻴﻞ ﺑﺘﻨﻔﻴﺬ ﺍﳋﻄﺔ ﺍﻟﻌﻼﺟﻴﺔ ﻭﺑﺴﺮﻋﺔ ﺍﻟﻌـﻼﺝ
ﻭﺩﺭﺟﺔ ﺍﻛﺘﻤﺎﻟﻪ ،ﻭﺗﻠﻚ ﺑﺪﻭﺭﻫﺎ ﺳﺘﺆﺩﻱ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺄﻟﻮﺍﻥ ﺍﻟﺘﺪﺧﻞ ﺍﻟﻌﻼﺟـﻲ ﺍﻟـﱵ ﻳـﺴﺎﻋﺪ
ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻟﺘﺨﻄﻴﻂ ﳍﺎ.
@ @@òîyëŠÛa@käÛa@ñŠv‘ë@òîyëŠÛa@ÁöaŠ¨a@á‰
ﻳﺮﻯ ﺑﻮﻟﻠﻴﺲ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﳛﺎﻭﻝ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺃﻥ ﻳﺴﺘﺨﻠﺺ ﻣـﻦ
ﺍﻟﻌﻤﻴﻞ "ﺷﺠﺮﺓ ﺃﻧﺴﺎﺑﻪ ﺍﻟﺮﻭﺣﻴﺔ" ﻭ ﻛﺬﻟﻚ "ﺍﳋﺮﻳﻄﺔ ﺍﻟﺮﻭﺣﻴﺔ" ﻟﻠﻌﻤﻴﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻤﺎ ﻳﺼﻮﺭﺍﻥ ﺍﻟﺮﺣﻠﺔ
ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﻗﻄﻌﻬﺎ ﺍﻟﻌﻤﻴﻞ ﺇﱃ ﺍﻟﻴﻮﻡ ،ﻓﺸﺠﺮﺓ ﺍﻷﻧﺴﺎﺏ ﺍﻟﺮﻭﺣﻴﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﺳﻢ ﲣﻄﻴﻄﻲ ﻟﻠﻌﻮﺍﻣﻞ
ﻭﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺃﺛﺮﺕ ﰲ ﺣﻴﺎﺓ ﺍﻟﻌﻤﻴﻞ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﺍﳋﺮﺍﺋﻂ ﺍﻟﺮﻭﺣﻴﺔ ﺗﺼﻮﺭ ﺍﻷﺭﺽ ﺍﻟـﱵ
ﻗﻄﻌﻬﺎ ﺍﻟﺸﺨﺺ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﻛﻼ ﻣﻨﻬﻤﺎ -ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ -ﻳﻘﺪﻡ ﺗﺼﻮﺭﺍ ﻟﻼﺭﺗﺒﺎﻃﺎﺕ
ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﺑﻞ ﻭﺍﻟﻀﻐﻮﻁ ﺍﻟﱵ ﺍﺭﺗﺒﻄﺖ ﺑﺎﻟﺘﻄﻮﺭ ﺃﻭ ﺍﻟﻨﻤﻮ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻌﻤﻴﻞ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﻀﻤﻦ
ﺍﳋﺮﻳﻄﺔ ﺇﺷﺎﺭﺍﺕ ﺇﱃ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻟﻜﺘﺐ ﻭﺍﶈﺎﺿﺮﺍﺕ ﻭﺍﻷﺣﺪﺍﺙ ﻭﺍﻷﻗﺎﺭﺏ ﻭﺍﻷﺻﺪﻗﺎﺀ ﺍﻟﺬﻳﻦ ﻗﺪ
ﺃﺳﻬﻤﻮﺍ ﰲ ﺗﻜﻮﻳﻦ ﺃﻭ ﺗﺸﻜﻴﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺻﻮﺭﺎ ﺍﻟﺮﺍﻫﻨﺔ ﻋﻨﺪ ﺍﻟﻌﻤﻴﻞ ،ﻭﻳﻨﺒﻐﻲ ﺍﻟﺘﺮﻛﻴﺰ ﻫﻨـﺎ
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ﺑﺸﻜﻞ ﺧﺎﺹ ﻋﻠﻰ ﺍﻷﻓﻜﺎﺭ ﺃﻭ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﻏﲑﺕ ﺃﻭ ﻋﺪﻟﺖ ﺃﻭ ﺷـﻜﻠﺖ ﺍﳌﻮﺍﻗـﻒ ﺍﻟﺮﻭﺣﻴـﺔ
ﻟﻠﻌﻤﻴﻞ.
@ @Zí‰ìß@@ë@@‰b×@†äÇ@@ÑÓì½a@Ší†Ôm@ZbrÛbq
ﺗﺮﻯ ﺇﻟﻴﺰﺍﺑﻴﺚ ﻛﺎﺭ ﻭ ﺗﻮﻣﺎﺱ ﻣﻮﺭﻳﺲ ) (Carr &Morris, 1996 : 47ﺃﻥ ﻋﻤﻠﻴﺔ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗـﻒ
ﰲ ﳏﻴﻂ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻌﻤﻴﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺠﻪ ﺇﱃ ﳏﺎﻭﻟﺔ ﺍﻹﺟﺎﺑﺔ
ﻋﻠﻰ ﺍﻷﺳﺌﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ:
-١ﻣﺎ ﻫﻲ ﺍﻟﺪﻻﺋﻞ ﻭﺍﳌﺆﺷﺮﺍﺕ ﺍﻟﱵ ﺗﺸﲑ ﺇﱃ ﻧﻮﻉ ﺍﳊﺎﺟﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻌﻤﻴﻞ؟
-٢ﻣﺎ ﻫﻮ ﻣﺴﺘﻮﻯ ﺍﻟﻨﻤﻮ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻤﻴﻞ؟
-٣ﻫﻞ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﺗﺆﺛﺮ ﺗﺄﺛﲑﺍ ﺇﳚﺎﺑﻴﺎ ﺃﻭ ﺳﻠﺒﻴﺎ ﻋﻠﻰ ﳏﺎﻭﻟﺔ ﺍﻟﻌﻤﻴﻞ ﳌﻮﺍﺟﻬﺔ ﻣﺸﻜﻼﺗﻪ
ﺍﳌﺮﺿﻴﺔ؟
ﻭﻳﺸﲑ ﺍﳌﺆﻟﻔﺎﻥ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﺘﺠﻪ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﺑﺎﻟﻨـﺴﺒﺔ ﻟﻠﻌﻮﺍﻣـﻞ ﺍﻟﺮﻭﺣﻴـﺔ ﺇﱃ
ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻤﺮﻳﺾ…ﻭﻳﺒﺪﺃ ﺍﻟﺘﺪﺧﻞ ﺍﳌﻬﲏ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﻹﻧﺼﺎﺕ ﺍﳉﻴﺪ
ﻟﻠﻤﺮﻳﺾ ،ﻭﻋﻨﺪﻣﺎ ﻳﺘﺤﺪﺙ ﺍﳌﺮﻳﺾ ﺣﻮﻝ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﺫﺍﺕ ﺃﳘﻴﺔ ﻟﻪ ﻓﺈﻥ ﺍﻷﺧـﺼﺎﺋﻲ ﻳﻘـﻮﻡ
ﲟﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺗﻮﺿﻴﺢ ﺃﻓﻜﺎﺭﻩ ﻭﺍﻛﺘﺸﺎﻑ ﺃﺑﻌﺎﺩﻫﺎ ،ﻭﻣﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻭﻋﻲ ﻭﻓﻬﻢ ﺃﻋﻤﻖ
ﻟﻠﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﻋﻨﺪﻩ ،ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺗﺘﻀﻤﻦ ﺁﺭﺍﺀ ﻭﻣﺸﺎﻋﺮ
ﻋﻤﻴﻘﺔ ﻓﺈﻥ ﺍﻹﻧﺼﺎﺕ ﺍﳉﻴﺪ ﻭ ﺍﻻﺳﺘﺨﺪﺍﻡ ﺍﳌﻨﺎﺳﺐ ﻟﻠﺬﺍﺕ ﻣﻦ ﺟﺎﻧﺐ ﺍﻷﺧﺼﺎﺋﻲ ﻗﺪ ﻳﻜﻮﻥ ﺃﻣﺮﺍ ﻋﻠﻰ
ﻗﺪﺭ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺔ ،ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﻌﻨﻴﻨﺎ ﻫﻮ ﺃﻥ ﻧﻨﻈﺮ ﺩﺍﺋﻤﺎ ﰲ ﻓﻌﻞ ﻛﻞ ﻣﺎ ﻳﺴﺎﻋﺪ ﺍﻟﻌﻤﻴـﻞ ﻋﻠـﻰ
ﻣﻮﺍﺟﻬﺔ ﺻﻌﻮﺑﺎﺗﻪ ) ، (p. 75ﻓﻌﻠﻰ ﺍﻷﺧﺼﺎﺋﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﺍ ﺩﺍﺋﻤﺎ ﻻﺳﺘﺜﺎﺭﺓ ﺍﳌﻨﺎﻗﺸﺔ ﻭﻟﺘﺸﺠﻴﻊ
ﺍﻟﻌﻤﻴﻞ ﻋﻠﻰ ﺃﻥ ﻳﺘﺎﺑﻊ ﺃﻓﻜﺎﺭﻩ ﺍﳌﻔﻴﺪﺓ ،ﻭﻟﻴﺴﺖ ﻣﻬﻤﺘﻪ ﻫﻲ ﻓﺮﺽ ﺃﻓﻜﺎﺭﻩ ﻭﻣﻌﺘﻘﺪﺍﺗـﻪ ﻫـﻮ ﻋﻠـﻰ
ﺍﻟﻌﻤﻴﻞ.
ﻭﻳﺘﺴﺎﺀﻝ ﺍﳌﺆﻟﻔﺎﻥ ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﻟﺪﻻﺋﻞ ﻭﺍﳌﺆﺷﺮﺍﺕ ﺍﻟﱵ ﳝﻜﻦ ﻟﻸﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺃﻥ ﻳﺒﺤﺚ
ﻋﻨﻬﺎ ﻟﻴﻘﻮﻡ ﺑﻌﻤﻠﻴﺔ ﺗﻘﻴﻴﻢ ﺍﳌﻮﻗﻒ ﻭﻣﺎ ﻳﺘﺒﻌﻬﺎ ﻣﻦ ﺍﻟﺘﺪﺧﻞ ،ﻭﻳﻨﺒﻬﺎﻥ ﺇﱃ ﺃﻥ ﺍﻟﻌﻤﻼﺀ ﺃﻭ ﺍﳌﺮﺿﻰ ﻋﺎﺩﺓ
ﻣﺎ ﻳﻜﻮﻧﻮﻥ ﻣﻨﻐﻤﺴﲔ ﰲ ﺣﻴﺎﻢ ﺍﻟﺪﻳﻨﻴﺔ ﻟﺪﺭﺟﺔ ﺃﻥ ﺫﻟﻚ ﻗﺪ ﻳﻈﻬﺮ ﻣﺒﺎﺷﺮﺓ ﰲ ﺣﺪﻳﺜﻬﻢ ﺍﻟﻌﺎﺩﻱ ﺩﻭﻥ
ﺳﺆﺍﻝ ﻣﺒﺎﺷﺮ ﻣﻦ ﺟﺎﻧﺐ ﺍﻷﺧﺼﺎﺋﻲ ،ﳑﺎ ﻳﻌﻄﻲ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻣﺆﺷﺮﺍﺕ ﺣـﻮﻝ ﺩﺭﺟـﺔ
ﺇﺩﺭﺍﻛﻬﻢ ﻟﺘﻠﻚ ﺍﻟﻌﻮﺍﻣﻞ ﻭ ﻣﺪﻯ ﺗﺪﺧﻠﻬﺎ ﰲ ﺍﳌﻮﻗﻒ ،ﻓﻘﺪ ﻳﻘﻮﻝ ﺍﻟﻌﻤﻴﻞ ﻣﺜﻼ "ﻟﻘﺪ ﺩﻋﻮﺕ ﺍﷲ ﻛﺜﲑﺍ
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ﺃﻥ ﻳﻌﻴﻨﲏ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﻫﺬﻩ ﺍﶈﻨﺔ" ﳑﺎ ﻳﺸﲑ ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ ﺇﱃ ﺃﳘﻴﺔ ﻋﻘﻴﺪﺗﻪ ﻭﺣﻀﻮﺭ ﺍﷲ ﰲ ﻭﻋﻴﻪ ،
ﻭﻫﺬﺍ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺍﻷﺧﺼﺎﺋﻲ ﻟﻜﻲ ﻳﺪﺧﻞ ﻣﻨﻪ ﳌﻨﺎﻗﺸﺔ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﺳﺘﻜﺸﺎﻑ ﺟﻮﺍﻧﺒﻬﺎ
ﻋﻨﺪ ﺍﻟﻌﻤﻴﻞ ،ﻛﻤﺎ ﺃﻥ ﺃﺣﺪ ﺍﳌﺆﺷﺮﺍﺕ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﺘﻴﺴﺮ ﻣﻼﺣﻈﺘﻬﺎ ﺃﻥ ﻧﻼﺣﻆ ﻣﺜﻼ ﻭﺟﻮﺩ ﺑﻌﺾ
ﺍﻟﻜﺘﺐ ﺍﻟﺪﻳﻨﻴﺔ ﺃﻭ ﺍﳌﺴﺎﺑﺢ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺫﺍﺕ ﺍﻟﺪﻻﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻏﺮﻓﺔ ﺍﳌﺮﻳﺾ ،ﺃﻭ ﻗﺪ ﻧﻼﺣﻆ
ﺣﱴ ﻭﺟﻮﺩ ﺃﺣﺠﺒﺔ ﻳﻌﻠﻘﻬﺎ ﺍﻟﻌﻤﻴﻞ ﳑﺎ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﳌﻨﺎﻗﺸﺔ ﺍﳉﻮﺍﻧﺐ ﺍﻟﺮﻭﺣﻴﺔ ﻣﻌﻪ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ .
@ @@Z@í†Ûa@wšäÛaë@åí†nÛa@òu‰…@÷bîÓ@Z@bÈia‰
ﻳﺴﺘﺸﻌﺮ ﺑﻌﺾ ﺍﳌﻤﺎﺭﺳﲔ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺃﺩﻭﺍﺕ ﻟﻠﻘﻴﺎﺱ ﺗﺴﺎﻋﺪﻫﻢ ﰲ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ
ﺑﻄﺮﻳﻘﺔ ﺗﺘﺴﻢ ﺑﻘﺪﺭ ﻣﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻳﻀﺎﻑ ﺇﱃ ﺍﻟﺘﻘﺪﻳﺮ ﺍﻹﻛﻠﻴﻨﻴﻜﻲ ﺍﻟﺬﻱ ﻳﺄﺧﺬ ﳎﺮﺍﻩ ﻣـﻦ ﺧـﻼﻝ
ﺍﻟﺘﻔﺎﻋﻞ ﺍﻟﻌﻤﻴﻖ ﺑﲔ ﺍﻷﺧﺼﺎﺋﻲ ﻭﺍﻟﻌﻤﻴﻞ ،ﻛﻤﺎ ﺃﻥ ﺇﺟﺮﺍﺀ ﺍﻟﺒﺤﻮﺙ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﻦ ﺟﻬﺔ
ﺃﺧﺮﻯ ﻳﺘﻄﻠﺐ ﻗﻴﺎﺱ ﻋﺪﺩ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻷﺳﺎﺳﻴﺔ ﻛﻤﻔﻬﻮﻡ ﺩﺭﺟﺔ ﺍﻟﺘﺪﻳﻦ ،ﺃﻭ ﺍﻟﻨﻀﺞ ﺍﻟـﺪﻳﲏ ،ﺃﻭ
ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﻟﻌﻞ ﳑﺎ ﻳﺴﺎﻋﺪﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﺃﻥ ﻧﻨﻈﺮ ﻓﻴﻤﺎ ﻧﻘﻠﻪ ﺩﻭﻧﺎﻟﺪ ﻛﻴـﻨﺞ (King,
) 1990 : 101ﻋﻦ ﺟﻠﻮﻙ Glockﺣﻮﻝ ﺍﻷﺑﻌﺎﺩ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻘﻴﺎﺱ ﺩﺭﺟﺔ ﺍﻟﺘﺪﻳﻦ ،ﻓﻠﻘﺪ ﺫﻛﺮ ﺟﻠﻮﻙ
ﺃﻥ ﻫﻨﺎﻙ ﺃﺭﺑﻌﺔ ﻃﺮﻕ ﳝﻜﻦ ﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﺪﻳﻦ:
ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻳﻘﺼﺪ ﺎ ﺍﺭﺗﻴﺎﺩ ﺩﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺃﺩﺍﺀ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﺎﻧﺘﻈﺎﻡ . -١
ﺍﳌﺸﺎﻋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻳﻘﺼﺪ ﺎ ﺍﳋﱪﺍﺕ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﰲ ﺇﻃـﺎﺭ -٢
ﳕﻂ ﺍﳊﻴﺎﺓ ﺍﻟﺬﻱ ﳜﺘﺎﺭﻩ.
ﺍﳌﻌﺮﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻳﻘﺼﺪ ﺎ ﺍﺳﺘﻴﻌﺎﺏ ﺍﻟﺘﺮﺍﺙ ﺍﳌﻌﺮﻭﻑ ﰲ ﺇﻃﺎﺭ ﺩﻳﺎﻧﺘﻪ. -٣
ﺍﻵﺛﺎﺭ ﺃﻭ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻳﻘﺼﺪ ﺎ ﻧﻮﻉ ﺍﻻﺳﺘﻔﺎﺩﺓ ﺃﻭ ﺍﻟﺜﻤﺎﺭ ﺍﻟﱵ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻔـﺮﺩ -٤
ﻭﺍﳌﺴﺌﻮﻟﻴﺎﺕ ﺍﻟﱵ ﻳﺘﻮﻻﻫﺎ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻌﺘﻨﻘﺎ ﻟﻌﻘﻴﺪﺓ ﻣﻌﻴﻨﺔ.
ﻭﻗﺪ ﻋﺮﺽ ﻟﻨﺎ ﻣﺎﻟﻮﱐ ) (Maloney, 1985: 28-32ﻣﻘﻴﺎﺳﺎ ﻣﻔﻴﺪﺍ ﻟﺘﻘﺪﻳﺮ ﺩﺭﺟﺔ ﺍﻟﻨـﻀﺞ
ﺍﻟﺪﻳﲏ ﻳﻌﺮﻑ "ﺑﺎﺳﺘﻤﺎﺭﺓ ﺍﳌﻘﺎﺑﻠﺔ ﻟﺘﻘﺪﻳﺮ ﺩﺭﺟﺔ ﺍﻟﺘﺪﻳﻦ ﻟﻨﻠﻨﺴﻮﻥ – ﻣﺎﻟﻮﱐ" Nelson-Malony
، Religious Status Interviewﻭﻟﻜﻦ ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﻧﺸﲑ ﻫﻨﺎ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﳛـﺎﻭﻝ
ﺗﻘﻴﻴﻢ ﻣﻮﻗﻒ ﺍﻟﺸﺨﺺ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺣﺪﻫﺎ ،ﻭﻳﺸﲑ ﻣﺎﻟﻮﱐ ﺇﱃ ﺃﻥ ﺃﺻﺤﺎﺏ
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ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷﺧﺮﻯ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺒﻠﻮﺭﻭﺍ ﻷﻧﻔﺴﻬﻢ ﺃﺩﻭﺍﺕ ﺍﻟﻘﻴﺎﺱ ﺍﳋﺎﺻﺔ ﺑﺪﻳﺎﻧﺎﻢ ،ﻭﻳﺸﲑ ﺇﱃ ﺃﻥ
ﻗﻴﺎﺱ ﺩﺭﺟﺔ ﺍﻟﻨﻀﺞ ﺍﻟﺪﻳﲏ ﻣﺜﻠﻬﺎ ﻣﺜﻞ ﺑﻘﻴﺔ ﺟﻮﺍﻧﺐ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﺗﻜﻮﻥ ﺃﺳﺎﺳﺎ ﻻﲣﺎﺫ ﻗـﺮﺍﺭﺍﺕ
ﻣﻦ ﺃﻧﻮﺍﻉ ﺛﻼﺛﺔ :
ﺃ -ﻻﲣﺎﺫ ﻗﺮﺍﺭﺍﺕ ﺗﺘﺼﻞ ﺑﺎﻟﺘﺸﺨﻴﺺ ﺃﻭ ﺑﺘﺤﺪﻳﺪ ﺃﺳﺒﺎﺏ ﺍﳌﻮﻗﻒ ﺃﻭ ﺍﳌﺸﻜﻠﺔ.
ﺏ -ﲢﺪﻳﺪ ﺍﳊﺎﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻌﺎﻣﺔ ﺃﻭ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﻟﺒﻨﺎﺀ ﺍﻟﻔﻜـﺮﻱ ﺍﻟـﺬﻱ ﻳﻌﺎﻳـﺸﻪ
ﺍﻟﺸﺨﺺ.
ﺝ -ﺍﻟﻘﺮﺍﺭﺍﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻌﻼﺝ ﲟﻌﲎ ﻭﺿﻊ ﺍﳋﻄﺔ ﺍﻟﻌﻼﺟﻴﺔ ﻹﺣﺪﺍﺙ ﺍﻟﺘﻐﻴﲑﺍﺕ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻬﺎ.
ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﶈﺘﻮﻯ ﻣﻘﻴﺎﺱ ﺩﺭﺟﺔ ﺍﻟﺘﺪﻳﻦ ﺃﻭ ﺑﺎﻟﻨﺴﺒﺔ ﻻﺳﺘﻤﺎﺭﺓ ﺍﳌﻘﺎﺑﻠﺔ ﺍﳋﺎﺻﺔ ﲝﺎﻟﺔ ﺍﻟﺘـﺪﻳﻦ
ﻓﺈﻥ ﳍﺎ ﲦﺎﻧﻴﺔ ﺃﺑﻌﺎﺩ ﻳﺘﻢ ﺗﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎ ﻭﻫﻲ:
-١ﺍﻟﻮﻋﻲ ﺑﻮﺟﻮﺩ ﺍﷲ ،ﻭﺑﺄﻧﻪ ﻫﻮ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ﻭ ﺍﳌﻬﻴﻤﻦ ﻋﻠﻴﻪ ،ﻭﺍﻟﺸﻌﻮﺭ ﲟﺨﺎﻓـﺔ ﺍﷲ ،
ﻭﺑﺎﻋﺘﻤﺎﺩ ﺍﻟﻌﻤﻼﺀ ﻋﻠﻰ ﺍﷲ ﻣﻊ ﻣﻌﺮﻓﺔ ﻗﺪﺭﺍﻢ ﺃﻧﻔﺴﻬﻢ ﺑﺸﻜﻞ ﻭﺍﻗﻌﻲ ،ﻭﻛﺬﻟﻚ ﺩﺭﺟﺔ
ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﻮﻋﻲ ﺑﺸﻜﻞ ﻭﺍﻗﻌﻲ ﲝﺪﻭﺩ ﻗﺪﺭﺍﻢ ﻛﺄﺷﺨﺎﺹ ﻭﺑﻘﺪﺭﻢ ﻋﻠـﻰ
ﺍﻟﻔﻌﻞ ،ﻛﻤﺎ ﺗﻘﻴﺲ ﺃﻳﻀﺎ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﺨﺺ ﻳﻌﺒﺪ ﺍﷲ ﻭﻳﺼﻠﻲ ﷲ ﻛﻮﺳﻴﻠﺔ ﻟﻠﺤـﺼﻮﻝ
ﻋﻠﻰ ﺍﻟﺪﻋﻢ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﻘﺮﺏ ﻣﻦ ﺍﷲ .
-٢ﻗﺒﻮﻝ ﺭﲪﺔ ﺍﷲ ﻭﺍﻟﺸﻌﻮﺭ ﲟﺤﺒﺘﻪ ﻭﻋﻔﻮﻩ ،ﳑﺎ ﻳﻮﻟﺪ ﺩﺍﻓﻌﺎ ﻟﺪﻯ ﺍﻹﻧﺴﺎﻥ ﻟﺘﺤﺴﲔ ﺣﻴﺎﺗـﻪ
ﻭﺍﻟﻌﻴﺶ ﺑﻄﺮﻳﻘﺔ ﻣﺴﺌﻮﻟﺔ ،ﻭﻛﻞ ﺫﻟﻚ ﰲ ﺇﻃﺎﺭ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻨﻌﻤﺔ ﻭﺷـﻜﺮ ﺍﷲ ﻋﻠﻴﻬـﺎ ،
ﻳﻀﺎﻑ ﺇﱃ ﺫﻟﻚ ﺗﻘﺪﻳﺮ ﺩﺭﺟﺔ ﺷﻌﻮﺭ ﺍﻟﻔﺮﺩ ﺑﻮﺟﻮﺩ ﻣﻌﲎ ﻟﻠﻤﻌﺎﻧﺎﺓ ﺃﻭ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟـﱵ
ﺗﻮﺍﺟﻬﻪ ﰲ ﺣﻴﺎﺗﻪ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺩﺭﺟﺔ ﺛﻘﺘﻬﻢ ﰲ ﺍﷲ ﻭﰲ ﺭﲪﺘﻪ.
ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺑﺎﳌﺴﺌﻮﻟﻴﺔ ،ﻓﺎﻟﻔﺮﺩ ﺍﻟﻨﺎﺿﺞ ﺩﻳﻨﻴﺎ ﻳﺘﻘﺒﻞ ﺍﳌﺴﺌﻮﻟﻴﺔ ﺍﻟﺸﺨـﺼﻴﺔ ﺑـﺸﻜﻞ -٣
ﺻﺤﻴﺢ ،ﻭﻳﺴﺘﻐﻔﺮ ﺍﷲ ﻷﺧﻄﺎﺋﻪ.
ﺍﳋﻀﻮﻉ ﷲ ﻭﺍﻟﺜﻘﺔ ﰲ ﻣﺎ ﺃﻣﺮ ﺑﻪ ،ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﻞ ﰲ ﻭﺟﻪ ﺍﷲ ﺍﻟﻨﺎﺗﺞ ﻋﻦ ﺍﻟﺜﻘﺔ ﺑﺎﷲ ، -٤
ﻣﻊ ﺍﻟﺜﻘﺔ ﰲ ﺃﻥ ﺍﳌﺸﻜﻼﺕ ﺍﳊﺎﻟﻴﺔ ﺍﻟﱵ ﳝﺮ ﺍﳌﺮﺀ ﺎ ﺇﳕﺎ ﻫﻲ ﺑﲔ ﻳﺪﻱ ﺍﷲ .
ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﻨﻈﻤﺔ ﻭﻳﻘﺼﺪ ﺎ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺃﺩﺍﺀ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ -٥
ﺍﳉﻤﺎﻋﻴﺔ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﳋﺪﻣﺎﺕ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ ﻟﻠﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻭﻓﻘﺎ ﳌﺎ ﻫﻮ ﻣﺘﻮﻗﻊ ﻣﻨﻬﻢ.
ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺮﻓﻘﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻓﺎﻷﺷﺨﺎﺹ ﺍﻟﻨﺎﺿﺠﻮﻥ ﺩﻳﻨﻴﺎ ﻳﺴﺘﺸﻌﺮﻭﻥ ﻋﻼﻗﺎﺕ ﻭﺛﻴﻘﺔ ﻣﻊ ﻣﻦ -٦
ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﻧﻔﺲ ﺩﻳﺎﻧﺘﻬﻢ ،ﻭﻳﺘﻀﻤﻦ ﺫﻟﻚ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻻﻋﺘﻤﺎﺩ ﺍﳌﺘﺒﺎﺩﻝ ،ﻭﺍﳌﺴﺎﻋﺪﺓ ﻟﻐﲑﻩ
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ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻭﺍﻟﺘﻮﺣﺪ ﺑﺸﻜﻞ ﺇﳚﺎﰊ ﻣﻊ ﺃﺳﺮﺓ ﺍﳌﺘﺪﻳﻨﲔ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ،
ﺑﻞ ﻭﻳﺘﻜﻮﻥ ﻟﺪﻳﻬﻢ ﺷﻌﻮﺭ ﺑﺎﻟﺘﻀﺎﻣﻦ ﻣﻊ ﻛﻞ ﳐﻠﻮﻗﺎﺕ ﺍﷲ.
ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻮﻙ ﺍﻟﺸﺨﺺ ﺃﺧﻼﻗﻴﺎ ،ﻓﺎﻷﺷﺨﺎﺹ ﺍﻟﻨﺎﺿﺠﻮﻥ ﺩﻳﻨﻴﺎ ﻳﺘﺒﻌـﻮﻥ ﺍﳌﺒـﺎﺩﺉ -٧
ﺍﻷﺧﻼﻗﻴﺔ ﺑﻄﺮﻳﻘﺔ ﻣﺮﻧﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻠﺘﺰﻣﺔ ،ﻓﻬﻢ ﻳﺆﺳﺴﻮﻥ ﻗﺮﺍﺭﺍﻢ ﺍﻷﺧﻼﻗﻴـﺔ ﻋﻠـﻰ
ﻋﻘﻴﺪﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﻮﺟﻪ ﺳﻠﻮﻛﻬﻢ ﺍﻷﺧﻼﻗﻲ ،ﻭﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺗﻜﻮﻥ ﺃﺳﺎﺳﺎ ﻷﺧﻼﻗﻬﻢ
ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻣﻊ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﺃﻥ ﺧﺪﻣﺔ ﺍﻵﺧﺮﻳﻦ ﺗﻌﺘﱪ ﺭﺳﺎﻟﺔ ﺩﻳﻨﻴﺔ.
ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺍﻻﻧﻔﺘﺎﺡ ﰲ ﺍﻟﻌﻘﻴﺪﺓ ﻓﺎﻟﺸﺨﺺ ﺍﻟﻨﺎﺿﺞ ﺩﻳﻨﻴﺎ ﻳﺘﺨﺬ ﻣﻦ ﻋﻘﻴﺪﺗﻪ ﻣﻮﺟﻬﺎ ﻋﺎﻣﺎ -٨
ﳊﻴﺎﺗﻪ ،ﻓﻴﻘﻀﻲ ﺃﻭﻗﺎﺗﺎ ﻛﺎﻓﻴﺔ ﻟﻠﻘﺮﺍﺀﺓ ﺣﻮﻝ ﻣﺒﺎﺩﺉ ﻭﺷﺮﺍﺋﻊ ﺩﻳﺎﻧﺘﻪ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ ﻣﻊ ﺍﻵﺧﺮﻳﻦ
ﺗﻌﺒﲑﺍ ﻋﻦ ﺍﻟﺮﻏﺒﺔ ﰲ ﳕﻮ ﻋﻘﻴﺪﻢ ،ﻛﻤﺎ ﺃﻧﻪ ﻳﺘﺴﺎﻣﺢ ﻣﻊ ﻏﲑﻩ ﻣﻦ ﺃﺻﺤﺎﺏ ﻭﺟﻬـﺎﺕ
ﺍﻟﻨﻈﺮ ﺍﻷﺧﺮﻯ ﺑﻄﺮﻳﻘﺔ ﺃﻣﻴﻨﺔ ﻭﻧﺰﻳﻬﺔ.
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@ @ßb¨a@Ý–ÐÛa
@ @
@ @âa†‚nbi@è½a@݆nÛa
@ @òîyëŠÛa@ÝßaìÈÛa@
@ @
@ @òîyëŠÛa@ÝßaìÈÛa@âa†‚nbi@òîuýÈÛa@òîÜàÈÛa@òÈîj@Züëc
@ @òîuýÈÛa@paë…þa@Zbîãbq
@ @ÝîàÈÛa@Éß@òÓýÈÛaë@ïÇbànuüa@ïöb–þa@ZbrÛbq
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@ @ßb¨a@Ý–ÐÛa
@ @òîyëŠÛa@ÝßaìÈÛa@âa†‚nbi@è½a@݆nÛa
@ @òîyëŠÛa@ÝßaìÈÛa@âa†‚nbi@òîuýÈÛa@òîÜàÈÛa@òÈîj@Züëc
ﺗﺮﻯ ﻣﺎﺭﻳﺎ ﻛﺎﺭﻭﻝ ) (Carroll, 1998: 8ﺃﻥ ﲢﻘﻴﻖ ﺍﻷﻫـﺪﺍﻑ ﺍﻟﻌﻼﺟﻴـﺔ ﻟﻠﺨﺪﻣـﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭ ﺍﳌﻮﺟﻬﺔ ﳓﻮ ﲢﺴﲔ ﺃﺩﺍﺀ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺭﻓﻊ ﻣـﺴﺘﻮﺍﻫﺎ ﺇﱃ ﺃﻗـﺼﻰ ﺣـﺪ
ﻣﺴﺘﻄﺎﻉ ﻳﻜﻮﻥ ﺃﻣﺮﺍ ﳑﻜﻨﺎ ﻋﻨﺪﻣﺎ ﺗﺘﻮﺛﻖ ﺻﻠﺔ ﺍﻟﻨﺎﺱ ﺑﺬﺍﻢ ﻭﺑﻐﲑﻫﻢ ﻭﺑﺎﷲ ]ﻋﺰ ﻭﺟﻞ[ ،ﻭﻟﻜﻨـﻬﺎ
ﺗﺮﻯ ﺃﻥ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﱵ ﻧﺘﺒﻨﺎﻫﺎ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ )ﻛﺠﻮﻫﺮ ﻟﻠﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ،ﺃﻭ ﻛﺠﺎﻧﺐ ﻣـﻦ
ﺟﻮﺍﻧﺒﻪ( ﺗﺆﺛﺮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺗﺄﺛﲑﺍ ﻛﺒﲑﺍ ﻋﻠﻰ ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﺎ ﻛﻞ ﻣﻦ ﺍﻷﺧـﺼﺎﺋﻲ ﺍﻻﺟﺘﻤـﺎﻋﻲ
ﻭﺍﻟﻌﻤﻴﻞ ﻟﻠﻤﺸﻜﻼﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺄﺩﺍﺀ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭ ﻛﺬﻟﻚ ﻟﻜﻴﻔﻴﺔ ﻋﻼﺟﻬﺎ.
ﻓﺈﺫﺍ ﺃﺧﺬﻧﺎ ﺑﻔﻜﺮﺓ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻛﺠﻮﻫﺮ-ﻟﻠﻮﺟﻮﺩ-ﺍﻹﻧﺴﺎﱐ ﻛﻠﻪ ﻓﺈﻧﻨﺎ ﻧﺪﺭﻙ ﺃﻥ ﺍﻟﻔﺮﺻﺔ
ﺗﻜﻮﻥ ﺩﺍﺋﻤﺎ ﺳﺎﳓﺔ ﻟﺘﺤﻘﻖ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﻭﻋﻲ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺳﺘﺒﺼﺎﺭﻩ ﺑﻨﻮﻉ ﺻﻠﺘﻪ ﺑﻨﻔﺴﻪ ﻭﺑﺎﻵﺧﺮﻳﻦ
ﻭﺑﺎﻟﻮﺟﻮﺩ ﻛﻠﻪ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻌﻼﺟﻴﺔ ﻭﻫﺪﻓﻬﺎ ﻳﺼﺒﺢ ﻫﻮ ﻣﺴﺎﻋﺪﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺗﻘﻮﻳﺔ ﻫﺬﻩ
ﺍﻟﺼﻼﺕ ،ﻭﺗﻘﻮﻳﺔ ﺍﻟﺸﻌﻮﺭ ﺑﺘﺤﻘﻴﻖ ﺍﻹﻧﺴﺎﻥ ﻟﺬﺍﺗﻪ ،ﺃﻭ ﻛﻤﺎ ﻳﻘﻮﻝ ﻛﺎﺭﻝ ﻳﻮﻧﺞ ﲢﻘﻴﻖ "ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﷲ
ﺍﻟﺬﻱ ﺑﺪﺍﺧﻠﻪ" ،ﻭﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ﻓﺈﻥ ﻣﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻛﺠﻮﻫﺮ ﻟﻠﻮﺟﻮﺩ ﺍﻹﻧـﺴﺎﱐ
)ﲟﻌﲎ ﺃﺎ ﲤﺜﻞ ﺍﻟﻘﻮﺓ ﺍﻟﺪﺍﻓﻌﺔ ﻟﻠﻜﺎﺋﻦ ﺍﻟﺒﺸﺮﻱ ،ﺃﻭ ﻣﺒﺪﺃ ﺍﳊﻴﺎﺓ ﺃﻭ ﺍﻟﻄﺎﻗﺔ ﺍﳊﻴﻮﻳﺔ ﻋﻨﺪﻩ( ﻓﺈﻥ ﺃﻫﺪﺍﻓﻬﻢ
ﺍﳌﻬﻨﻴﺔ ﺳﺘﻜﻮﻥ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻔﺮﺩ ﰲ ﺟﻬﻮﺩﻩ ﺍﻟﱵ ﻗﺪ ﻳﺒﺬﳍﺎ ﳓﻮ ﲢﻘﻴﻖ ﺍﻟـﺼﻠﺔ ﺍﻟـﺼﺤﻴﺤﺔ ﺑﺎﻟـﺬﺍﺕ
ﻭﺑﺎﻵﺧﺮﻳﻦ ﻭﺑﺎﷲ ،ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻓﺘﻘﺎﺩ ﺃﻭ ﻧﻘﺺ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﺑﺎﻟﻨﻔﺲ ﻭﺑﺎﻵﺧﺮﻳﻦ ﻭﺑﺎﷲ ﺳﻴﻨﻌﻜﺲ
ﰲ ﺻﻮﺭﺓ ﻇﻬﻮﺭ ﺍﳊﺎﻻﺕ ﺍﳌﺮﺿﻴﺔ ﻭﻭﺟﻮﺩ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﻏﲑ ﺍﻟﻮﻇﻴﻔﻴﺔ ، dysfunctionalﺫﻟﻚ ﺃﻥ
ﻧﻘﺺ ﺗﻠﻚ ﺍﻟﺼﻠﺔ ﺃﻭ ﺿﻌﻔﻬﺎ ﺃﻭ ﻓﻘﺪﺍﻥ ﺍﳌﻌـﲎ ﻗـﺪ ﻳـﺆﺩﻱ ﺇﱃ ﺗﺮﺳـﻴﺐ ﺍﻷﺯﻣـﺎﺕ crisis
. precipitation
ﻭﻟﻜﻦ ﺍﳌﺪﻫﺶ ﺃﻥ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﻥ ﻣﺜﻞ ﺗﻠـﻚ ﺍﻷﺯﻣـﺎﺕ
crisesﻛﻤﺎ ﺗﻌﺘﱪ ﺧﻄﺮﺍ ﻳﻌﺘﺮﺽ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﻓﺈﺎ ﲤﺜﻞ ﺃﻳﻀﺎ ﻓﺮﺻﺔ opportunityﺳﺎﳓﺔ ﺃﻣﺎﻣﻪ ،
ﻓﺎﻷﺯﻣﺔ ﳝﻜﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃﺎ ﻛﺬﻟﻚ ﲤﺜﻞ ﻓﺮﺻﺔ ﻟﻠﻨﻤﻮ ،ﺣﻴﺚ ﳝﻜﻦ ﺃﻥ ﺗﺆﺩﻱ ﺍﻷﺯﻣـﺎﺕ ﺇﱃ
ﺍﻧﺒﺜﺎﻕ ﺭﺅﻳﺔ ﺇﳚﺎﺑﻴﺔ ﺟﺪﻳﺪﺓ ،ﺗﻀﻊ ﺍﻷﺯﻣﺔ ﰲ ﺇﻃﺎﺭ ﳐﺘﻠﻒ ﻳﺘﻤﺜﻞ ﰲ ﺍﻻﺭﺗﻘﺎﺀ ﺇﱃ ﻣﺮﺣﻠﺔ ﺭﻭﺣﻴﺔ ﺃﻋﻠﻰ
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،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻻﺧﺘﻼﻝ ﺍﻟﺬﻱ ﻳﻄﺮﺃ )ﺑﺴﺒﺐ ﺍﻷﺯﻣﺔ( ﻋﻠﻰ ﻣﺎ ﻳﻌﺘﺎﺩﻩ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﻮﺍﻟﻪ ﺍﻟﻴﻮﻣﻴـﺔ
ﺍﻟﻌﺎﺩﻳﺔ )ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ( ﻳﻌﺘﱪ ﻓﺮﺻﺔ ﺑﺎﻟﻔﻌﻞ ،ﻷﻧﻪ ﻳﻔـﺘﺢ ﺍﻟﺒـﺎﺏ
ﻟﻈﻬﻮﺭ ﺇﻣﻜﺎﻧﺎﺕ ﺟﺪﻳﺪﺓ ﻟﻠﻨﻤﻮ ﺃﻣﺎﻣﻪ ،ﺫﻟﻚ ﺃﻥ ﻗﻠﺐ ﺍﻟﺼﻌﻮﺑﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﻮﺍﺟﻪ ﺍﳌﺮﺀ ﻭﲢﻮﻳﻠـﻬﺎ
ﺇﱃ ﻓﺮﺻﺔ ﻟﻠﻨﻤﻮ ﻳﻌﻄﻲ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺍﺕ ﻭﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ Human Potentialﺇﻣﻜﺎﻧﻴﺔ ﻟﻠﺘﻌـﺒﲑ
ﻋﻦ ﻧﻔﺴﻬﺎ ،ﻭﺑﻠﻐﺔ ﺃﺧﺮﻯ ﻓﺈﻥ ﻣﺮﺣﻠﺔ ﺍﻻﺧﺘﻼﻝ ﺍﻟﻮﻇﻴﻔﻲ ﺃﻭ ﺍﳌﺮﺽ ﺍﻟﺬﻱ ﻫﻮ ﺟﺰﺀ ﻣـﻦ ﺍﻷﺯﻣـﺔ
ﻳﺼﺒﺢ ﺟﺰﺀﺍ ﻣﻦ ﻋﻤﻠﻴﺔ processﺃﴰﻞ ﻟﻠﻨﻤﻮ ﻭﺍﻟﺘﻐﲑ ﻭﲡﺎﻭﺯ ﺍﻟﻨﻤﻂ ﺍﳌﻌﺘﺎﺩ ﻟﻠﺤﻴﺎﺓ ﻗﺒـﻞ ﺣـﺪﻭﺙ
ﺍﻷﺯﻣﺔ ،ﻭﺬﺍ ﺍﳌﻌﲎ ﻓﺈﻥ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺃﻋﺮﺍﺿﻬﺎ ﻛﺈﺩﻣﺎﻥ ﺍﳋﻤﺮ ﺃﻭ ﺍﻻﻛﺘﺌﺎﺏ ﺃﻭ
ﺍﻟﺴﻠﻮﻙ ﺍﳌﻨﺪﻓﻊ ﳝﻜﻦ ﺃﻥ ﺗﻔﻬﻢ ﻋﻠﻰ ﺃﺎ ﺟﺰﺀ ﻣﻦ ﻋﻤﻠﻴﺔ ﳕﻮ ﺃﴰﻞ ،ﺗﺘﻀﻤﻦ ﻗﺒﻮﻝ ﺍﻷﺯﻣﺔ ﻭﺇﻋـﺎﺩﺓ
ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﻭﺑﺎﻟﺘﺎﱄ ﲢﻮﻳﻠﻬﺎ ﺇﱃ ﻓﺮﺻﺔ ﻟﻠﻨﻤﻮ ).(p. 8
ﻭﰲ ﺿﻮﺀ ﺫﻟﻚ ﻓﺈﻥ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻹﻛﻠﻴﻨﻴﻜﻴﺔ ﺍﳌﻮﺟﻬﺔ ﺭﻭﺣﻴﺎ ﰲ ﳏﻴﻂ ﺍﳋﺪﻣـﺔ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ
Spiritually-Sensitive Practiceﳝﻜﻦ ﺃﻥ ﺗﺆﺩﻱ ﺇﱃ ﲣﻔﻴﺾ ﺍﳌﻌﺎﻧﺎﺓ ﻭﺇﱃ ﲢﺴﲔ ﺃﺩﺍﺀ ﺍﻟﻮﻇﺎﺋﻒ
ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺫﻟﻚ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﺧﺘﻼﻝ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺇﱃ ﺍﳌﻌﺎﻧﺎﺓ ﻋﻠﻰ ﺃـﺎ
ﺗﻨﺘﺞ ﻏﺎﻟﺒﺎ ﻣﻦ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﻨﻤﻮ ﺍﳌﺘﻮﻗﻒ ، Blocked Growthﺃﻭ ﺇﻋﺎﻗﺔ ﺍﻟﻨﻤﻮ ﺍﻟﱵ ﻧﺘﺠـﺖ ﻋـﻦ
ﺃﺣﺪﺍﺙ ﺣﻴﺎﺗﻴﺔ ﺻﻌﺒﺔ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺎﻋﺪ ﺍﻟﻌﻤﻴﻞ ﻋﻠﻰ ﺃﻥ ﻳﻨﻈﺮ
ﰲ ﺗﻠﻚ ﺍﻷﺣﺪﺍﺙ ﺑﻄﺮﻳﻘﺔ ﳐﺘﻠﻔﺔ ،ﻭﺫﻟﻚ ﻋﻦ ﻃﺮﻳﻖ ﻣﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺍﻟﺒﺤﺚ ﰲ ﺫﺍﺗﻪ ،ﻭﺍﻟﺜﻘﺔ ـﺎ
ﻟﻜﻲ ﻳﻜﺘﺴﺐ ﻧﻮﻋﺎ ﺟﺪﻳﺪﺍ ﻣﻦ ﺍﻟﻔﻬﻢ ﻟﻠﻜﻴﻔﻴﺔ ﺍﻟﱵ ﺃﻋﺎﻗﺖ ﺎ ﻋﻤﻠﻴﺔ ﺗﻨﺸﺌﺘﻪ ﻣﺴﺎﺭ ﳕﻮﻩ ،ﻭﻣﺴﺎﻋﺪﺗﻪ
ﻋﻠﻰ ﺃﻥ ﻳﻜﺘﺸﻒ ﻣﻌﺎﻥ ﺟﺪﻳﺪﺓ ﳊﻴﺎﺗﻪ ،ﺑﻄﺮﻳﻘﺔ ﺗﺆﺩﻱ ﺇﱃ ﲢﻮﻳﻞ ﻧﻈﺮﺗﻪ ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻳﺮﺍﻩ ﺻـﻌﻮﺑﺔ
ﺷﺪﻳﺪﺓ ﻟﻴﺼﺒﺢ ﻓﺮﺻﺔ ﻟﻠﻨﻤﻮ ،ﻭﺑﺎﻟﺘﺎﱄ ﳝﻜﻦ ﺗﻘﺒﻞ ﺗﻠﻚ ﺍﻟﺼﻌﻮﺑﺔ ﻟﺘﺼﺒﺢ ﺟﺰﺀﹰﺍ ﻣﺘﻜﺎﻣﻼ ﻣﻦ ﺣﻴﺎﺗـﻪ
ﻛﻠﻬﺎ ،ﻭﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻳﺘﻢ ﲣﻔﻴﺾ ﻣﺴﺘﻮﻯ ﺍﳌﻌﺎﻧﺎﺓ ،ﻭﻳﺘﻢ ﲢﺴﲔ ﻣﺴﺘﻮﻯ ﺃﺩﺍﺀ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ
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ﺃﻣﺎ ﺇﺫﺍ ﻛﻨﺎ ﻧﻨﻈﺮ ﻟﻠﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻛﺄﺣﺪ ﻣﻜﻮﻧﺎﺕ ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧـﺴﺎﱐ ﻓـﺈﻥ ﺍﻷﺧـﺼﺎﺋﻲ
ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺠﻪ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﻧﻘﺎﻁ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻟﺸﺨﺺ ﻭﺳﻠﻮﻛﻴﺎﺗﻪ
ﺍﻟﱵ ﺗﻨﻄﻠﻖ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﻧﺴﻘﻪ ﺍﻻﻋﺘﻘﺎﺩﻱ ﻭﻣﻦ ﻧﻮﻉ ﺷﻌﻮﺭﻩ ﺑﺎﻟﺼﻠﺔ ﺑﺎﷲ ﻋﺰ ﻭﺟﻞ ،ﻓﻬﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ
ﻭﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﳝﻜﻦ ﻫﻨﺎ ﺃﻥ ﺗﺴﺘﺨﺪﻡ ﻟﺪﻋﻢ ﺟﻬﻮﺩﻩ ﻭﺣﺸﺪ ﻗﻮﺍﻩ ﳌﻮﺍﺟﻬﺔ ﻣﺸﻜﻠﺘﻪ ﳓﻮﲢﻘﻴﻖ ﺍﻟﺸﻔﺎﺀ
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…ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺣﺎﻟﺔ ﺍﳌﻌﺎﻧﺎﺓ ﻋﻦ ﻃﺮﻳﻖ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻘﻴﻢ ﺍﻟـﱵ ﺗـﻀﻔﻲ
ﺍﳌﻌﲎ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻟﻌﻤﻴﻞ ﻭ ﺗﻮﺟﻬﻬﺎ ،ﻓﺘﺆﺛﺮ ﻋﻠﻰ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻣﺸﻜﻼﺗﻪ ،ﻭﻋﻠﻰ ﻗﺪﺭﺗـﻪ
ﻋﻠﻰ ﺍﻻﺧﺘﻴﺎﺭ ﻣﻦ ﺑﲔ ﺍﻟﺒﺪﺍﺋﻞ ﺍﳌﺘﺎﺣﺔ ﺃﻣﺎﻣﻪ ،ﰒ ﻋﻠﻰ ﺍﻻﻟﺘﺰﺍﻡ ﺎ ،ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺭﺃﻱ ﻳـﻮﻧﺞ
ﺍﻟﺬﻱ ﻳﺆﻛﺪ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﻣﺎ ﻳﺴﻤﻴﻪ ﺑﺎﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ spiritual valuesﳌﺴﺎﻋﺪﺓ ﺍﻟﻨـﺎﺱ ﻋﻠـﻰ
ﻣﻮﺍﺟﻬﺔ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻌﺴﲑﺓ ﻭﻋﻠﻰ ﺗﻐﻴﲑ ﺍﲡﺎﻫﺎﻢ.
ﻭﺗﺸﲑ ﻛﺎﺭ ﻭ ﺗﻮﻣﺎﺱ ) (Carr & Thomas : 78-79ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺇﱃ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨـﺪﻣﺎ
ﻳﺼﺎﺏ ﺑﺒﻌﺾ ﺍﻷﻣﺮﺍﺽ ﺍﳋﻄﲑﺓ ﻛﺎﻟﺴﺮﻃﺎﻥ ﻣﺜﻼ ﻓﺈﻥ ﻫﺬﺍ ﻳﺆﺩﻱ ﺑﺎﻟﻌﻤﻴﻞ ﺇﱃ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺍﳌﻌﲎ
ﺍﻟﻮﺟﻮﺩﻱ existentialﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻻﺑﺘﻼﺀ ،ﻫﻞ ﻫﺬﺍ ﺍﻟﺒﻼﺀ ﺃﻭ ﻫﺬﻩ ﺍﻹﺻﺎﺑﺔ ﺑﺎﳌﺮﺽ ﺃﻭ ﺍﻟﻜﺎﺭﺛﺔ
ﻫﻞ ﻫﻲ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ ﻭﻋﺼﻴﺎﻧﻪ ﰲ ﺍﳌﺎﺿﻲ ﻓﺘﻜﻮﻥ ﺗﻜﻔﲑﺍ ﻋﻦ ﺳـﻴﺌﺎﺕ ،ﺃﻡ ﺃـﺎ
ﺗﻜﻮﻥ ﻣﻦ ﻗﺒﻴﻞ ﺭﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ؟ ﻭﺍﳊﺪﻳﺚ ﻣﻊ ﺍﻟﻌﻤﻼﺀ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﻳﻜﻮﻥ ﻣﻼﺋﻤﺎ ﺟـﺪﺍ ﰲ
ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﺧﺼﻮﺻﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﺪﻯ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﳌﻬﺎﺭﺓ ﰲ ﻣـﺴﺎﻋﺪﺓ ﺍﻟﻨـﺎﺱ
ﻋﻨﺪﻣﺎ ﻳﻌﱪﻭﻥ ﻋﻦ ﻣﺸﺎﻋﺮ ﺍﻷﱂ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺫﺍ ﻣﻬﺎﺭﺓ ﻋﺎﻟﻴﺔ ﻭﻗﺪﺭﺓ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻌﻤـﻼﺀ ﻋﻠـﻰ
ﺍﺳﺘﻜﺸﺎﻑ ﺃﻓﻜﺎﺭﻫﻢ ﻭﻣﺸﺎﻋﺮﻫﻢ ،ﺧﺼﻮﺻﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻗﺪ ﺗﻌﺮﺽ ﰲ ﺃﺛﻨـﺎﺀ
ﻣﺮﺣﻠﺔ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﳌﺜﻞ ﺗﻠﻚ ﺍﳌﻮﺍﻗﻒ ﺧﻼﻝ ﺍﻟﺘﺪﺭﻳﺐ ﺍﳌﻴﺪﺍﱐ ﺃﻭ ﺃﻧﻪ ﻳﻜﻮﻥ ﻗـﺪ ﺗﻌـﺮﺽ ﺑﻨﻔـﺴﻪ
ﺷﺨﺼﻴﺎ ﻷﺣﺪﺍﺙ ﺗﺘﺼﻞ ﺑﻘﻀﺎﻳﺎ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﻭﻣﺮ ﺎ ﰲ ﺧﱪﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ،ﻓﺈﻥ ﻫﺬﺍ ﻳـﺴﺎﻋﺪﻩ
ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻟﻌﻤﻴﻞ ﰲ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ ﳌﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺇﳚﺎﺩ ﺇﺟﺎﺑﺎﺕ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﻣﻮﺍﺟﻬـﺔ
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ﺍﳌﻮﻗﻒ ،ﻭﳑﺎ ﻫﻮ ﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﻌﻤﻼﺀ ﻳﺴﺘﺸﻌﺮﻭﻥ ﺍﻻﻃﻤﺌﻨـﺎﻥ ﻣـﻦ ﺧـﻼﻝ
ﺍﳌﻤﺎﺭﺳﺎﺕ ﺍﻟﺘﻌﺒﺪﻳﺔ ﻭﺍﻟﺮﻣﻮﺯ ﺍﻟﺪﻳﻨﻴﺔ ﻋﺎﺩﺓ ﰲ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ.
ﻭﺗﺘﻔﻖ ﻣﺎﺭﻳﺎ ﻛﺎﺭﻭﻝ ﰲ ﺍﻟﺮﺃﻱ ﺣﻮﻝ ﻧﻔﺲ ﺍﻟﻘﻀﻴﺔ ) (Carroll, 1997: 29-30ﻓﺘﺸﲑ ﺇﱃ
ﺃﻥ ﺃﻫﺪﺍﻑ ﺍﻟﺘﺪﺧﻞ ﺍﻟﻌﻼﺟﻲ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﻛﻤﺎ ﺗﻌﱪ ﻋﻦ ﻧﻔﺴﻬﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻤﻞ ﻣـﻊ
ﺍﻷﻓﺮﺍﺩ ﻓﺈﻥ ﳍﺎ ﺃﻳﻀﺎ ﺗﻄﺒﻴﻘﺎﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻜﱪﻯ ،ﻓﺄﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻣﺴﺘﻮﻯ
ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﺼﻐﺮﻯ microﻓﺈﻥ ﻫﺪﻑ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻜﻮﻥ ﻫﻮ ﻣﺴﺎﻋﺪﺓ ﺍﻟﻌﻤﻴـﻞ ﻋﻠـﻰ
ﺇﻃﻼﻕ ﻗﻮﺍﻩ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ،ﻭﻣﺴﺎﻋﺪﺗﻪ ﻋﻠﻰ ﺍﻛﺘﺸﺎﻓﻬﺎ ،ﻭﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﺗﻠﻚ ﺍﳌﻮﺍﺭﺩ ﺍﻟﺮﻭﺣﻴﺔ
ﻟﺘﺤﻘﻴﻖ ﻣﺴﺘﻮﻳﺎﺕ ﺃﻓﻀﻞ ﻣﻦ ﺍﳊﻴﺎﺓ ،ﻭﻳﻘﻮﻡ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺬﻟﻚ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻼﻗﺔ ﺍﳌﻬﻨﻴﺔ
ﻣﻊ ﺍﻟﻌﻤﻴﻞ ،ﻓﻴﺴﺎﻋﺪﻩ ﻋﻠﻰ ﺇﺑﺮﺍﺯ ﻧﻮﺍﺣﻲ ﺍﻟﻘﻮﺓ ﻓﻴﻪ ،ﻭﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻓﺈﻥ ﺍﻷﺧـﺼﺎﺋﻲ ﺍﻻﺟﺘﻤـﺎﻋﻲ
ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺰﻭﻳﺪ ﺍﻟﻌﻤﻴﻞ ﺑﺎﻟﺪﻋﻢ ،ﻭﺑﺈﻋﻄﺎﺋﻪ ﻣﺴﺎﺣﺔ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﻤﻴﻞ ﰲ ﺇﻃﺎﺭﻫـﺎ ﺃﻥ ﻳﻜﺘـﺴﺐ
ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻟﺜﻘﺔ ﰲ ﻧﻔﺴﻪ ،ﻭﺃﻥ ﻳﺴﺘﻜﺸﻒ ﻗﻮﺍﻩ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺃﻥ ﻳﺘﺤﺮﺭ ﻧﺘﻴﺠﺔ ﳍـﺬﺍ ﺍﻻﺳﺘﻜـﺸﺎﻑ
ﻟﻠﻨﻔﺲ… ﺃﻣﺎ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻮﺣﺪﺍﺕ ﺍﻟﻜﱪﻯ macroﻓﺈﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺒﻴﺌﺔ
ﺃﻭ ﺍﺘﻤﻊ ﺍﶈﻠﻲ ﺑﻨﻈﺮﺓ ﺭﻭﺣﻴﺔ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻨﺎ ﲟﻌﲎ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﳐﺘﻠﻒ ﺍﳉﻮﺍﻧـﺐ
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ﻭﺗﻜﺎﻣﻠﻬﺎ ،human connectednessﻭﻗﺪ ﺃﺷﺎﺭﺕ Carrollﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺇﱃ ﺩﺭﺍﺳﺎﺕ ﺣﻮﻝ
ﺇﺳﻬﺎﻣﺎﺕ ﻛﺎﺭﻝ ﻳﻮﻧﺞ ﻭﺇﻣﻜﺎﻧﺎﺕ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺣﻴﺚ ﺃﻭﺿﺢ ﺃﳘﻴﺔ ﺍﻟﻌﻮﺍﻣـﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﺎ ﳝﻜﻦ ﺃﻥ ﺗﻘﺪﻡ ﻟﻨﺎ ﺣﻠﻮﻻ ﻟﻠﻤﺸﻜﻼﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﻷﻓـﺮﺍﺩ
ﻋﻨﺪﻣﺎ ﻳﻜﺘﺴﺒﻮﻥ ﺍﻟﺜﻘﺔ ﻭﻳﺘﺠﻤﻌﻮﻥ ﻣﻊ ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ ﻓﺈﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﺘﻢ ﻋﻤﻠﻴﺔ ﺗـﺴﺘﻬﺪﻑ ﰲ
ﺍﻟﻨﻬﺎﻳﺔ ﺇﺣﺪﺍﺙ ﲢﻮﻻﺕ ﺇﳚﺎﺑﻴﺔ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﺘﻤﻊ ﺍﻟﻜﺒﲑ.
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ﺃﺷﺎﺭﺕ ﻣﺎﺭﻳﺎ ﻛﺎﺭﻭﻝ ) (Carroll, 1997: 30-31ﺇﱃ ﺃﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴـﺔ ﰲ
ﺍﳌﻤﺎﺭﺳﺔ ،ﻭﺍﻟﱵ ﺗﺘﻀﻤﻦ ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺮﻭﺣﻴﺔ ،ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺫﺍﺕ ﻓﺎﺋﺪﺓ ﻛـﺒﲑﺓ
ﻟﻠﻌﻤﻼﺀ ﻛﻤﺼﺎﺩﺭ ﻟﻠﻤﺴﺎﻋﺪﺓ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺸﻜﻼﺕ ،ﺃﻭ ﺍﻟﺼﻤﻮﺩ ﺃﻣﺎﻡ ﺗﻠﻚ ﺍﳌـﺸﻜﻼﺕ ،ﺃﻭ ﰲ
ﺍﻟﻌﻼﺝ ،ﻭﺗﻘﺘﺮﺡ ﻛﺎﺭﻭﻝ ﻋﺪﺩﺍ ﻣﻦ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻌﻼﺟﻴـﺔ Therapeutic Toolsﺍﻟـﱵ ﳝﻜـﻦ ﺃﻥ
ﺗﺴﺘﺨﺪﻡ ﰲ ﲢﻘﻴﻖ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ Spiritual Developmentﺫﻛﺮﺕ ﻣﻦ ﺿـﻤﻨﻬﺎ :ﺍﻟـﺼﻼﺓ ،
ﻭﺍﻟﺘﺄﻣﻞ ،ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻭﺗﻼﻭﺓ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ،ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻻﺭﺗﻘﺎﺀ ﲟﺴﺘﻮﻯ ﺣـﺎﻻﺕ ﺍﻟـﻮﻋﻲ
ﻟﺪﻯ ﺍﻟﻌﻤﻴﻞ ،ﳑﺎ ﻳﺆﺩﻱ ﺇﱃ ﺗﻌﺒﺌﺔ ﺍﻟﻘﻮﻯ ﺍﻟﺸﻔﺎﺋﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺇﺣﺪﺍﺙ ﺗﻐﻴﲑ ﺇﳚﺎﰊ.
ﺃﻣﺎ ﺭﻭﺑﻴﱰ ﻭﺯﻣﻼﺅﻫﺎ ﻓﻘﺪ ﺃﺷﺎﺭﻭﺍ ﺇﱃ ﺃﻥ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻌﻼﺟﻴﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻟﻌﻤﻠﻴﺔ ﺍﳌﺴﺎﻋﺪﺓ ﺗﺘـﻀﻤﻦ
ﺗﺪﺭﻳﺐ ﺍﻟﻌﻤﻴﻞ ﻋﻠﻰ ﺍﻻﺳﺘﺮﺧﺎﺀ ،ﻭﺗﺪﺭﻳﺒﻪ ﻋﻠﻰ ﺍﻟﺘﺄﻣﻞ ،ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺎﺑـﺎﺕ ﺍﳌﻮﺟﻬـﺔ ﺑﺎﻟﻌﻮﺍﻣـﻞ
ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﻣﺮﺍﻗﺒﺔ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻧﺸﻄﺔ ﺍﻟـﺘﺤﻜﻢ ﰲ ﺍﻟـﻀﻐﻮﻁ ،
ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺸﻌﺎﺋﺮ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻮﺍﻗﻒ ﺍﻻﻧﺘﻘﺎﻟﻴﺔ ﰲ ﺍﳊﻴﺎﺓ ،ﻭﻛﻞ ﻫﺬﺍ ﺑﺎﻹﺿـﺎﻓﺔ ﺇﱃ
ﺍﻟﺘﺄﻣﻼﺕ ﰲ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺣﻴﺎﺗﻪ.
ﻭﻳﺴﲑ ﺑﻮﻟﻠﻴﺲ ﰲ ﺧﻄﻮﻁ ﻣﺸﺎﺔ ﻋﻨﺪﻣﺎ ﻳﻨﺼﺤﻨﺎ ﺑﺎﻟﺘﻌﻤﻖ ﰲ ﺍﺳﺘﺠﻼﺀ ﺍﻟﻘـﻴﻢ ﺍﻟﺮﻭﺣﻴـﺔ
ﻭﺍﻷﺭﺿﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﱵ ﻳﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺍﻟﻌﻤﻴﻞ ،ﺫﻟﻚ ﺃﻥ ﺍﻟﺒﺤﺚ ﺍﳌﺘﻌﻤﻖ ﰲ ﺣﻴﺎﺓ ﺍﻟﻌﻤﻴـﻞ ﺍﻟﺮﻭﺣﻴـﺔ
ﻭﺃﻓﻜﺎﺭﻩ ﻭﻗﻴﻤﻪ ﳝﻜﻦ ﺃﻥ ﻳﻌﻄﻴﻨﺎ ﺍﻟﻔﺮﺻﺔ ﻟﺘﻔﻬﻢ ﺍﳌﻮﻗﻒ ﺍﻟﻜﻠﻲ ﺍﻟﺬﻱ ﻳﻌﻴﺸﻪ ﺍﻟﻌﻤﻴﻞ ،ﺳـﻮﺍﺀ ﻓﻴﻤـﺎ
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ﻳﺘﺼﻞ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﺃﻭ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﺃﻭ ﺣﱴ ﺍﻟﻨﻮﺍﺣﻲ ﺍﳉﺴﻤﻴﺔ ﺍﳌﺘﻀﻤﻨﺔ ﰲ ﻣﻮﻗﻒ
ﺍﻟﻌﻤﻴﻞ ،ﺣﻴﺚ ﺗﻜﻮﻥ ﻋﻤﻠﻴﺔ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻌﻤﻴﻞ ﻫﻲ ﻧﻘﻄﺔ ﺍﻟﺒﺪﺍﻳﺔ ﳍﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ.
ﻭﻳﺮﻯ ﺑﻮﻟﻠﻴﺲ ﺃﻧﻪ ﳝﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﻨﺼﺢ ﺍﻟﻌﻤﻴﻞ ﺑﺎﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻷﻧﺸﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳉﻤﺎﻋﻴﺔ ﺍﻟـﱵ
ﺗﻨﺎﺳﺒﻪ ،ﻣﻊ ﺇﻋﻄﺎﺋﻪ ﺍﳊﺮﻳﺔ ﻭﺣﻖ ﺗﻘﺮﻳﺮ ﺍﳌﺼﲑ ﻭﻋﺪﻡ ﺍﳊﻜﻢ ﻋﻠﻰ ﻣﻮﻗﻔﻪ… ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺇﻣﻜﺎﻧﻴﺔ
ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺄﻣﻞ ﻭﻧﺼﺢ ﺍﻟﻌﻤﻴﻞ ﺑﺎﻟﻘﻴﺎﻡ ﻤﺎ ﻛﺄﺩﻭﺍﺕ ﻋﻼﺟﻴﺔ ،ﻭﻳﺮﻯ ﺑﻮﻟﻠﻴﺲ ﺃﻥ ﻫـﺬﺍ
ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺄﻣﻞ ﺍﻟﺮﻭﺣﻲ ﺍﻟﻌﻤﻴﻖ ﺍﻟﺬﻱ ﻳﻨﺼﺢ ﺑﻪ ﳝﻜﻦ ﺃﻥ ﳝﺮ ﲞﻤﺴﺔ ﻣﺮﺍﺣﻞ )ﻣﻊ ﻣﻼﺣﻈﺔ
ﺃﻥ ﺑﻮﻟﻠﻴﺲ ﻳﺘﺼﻮﺭ ﺃﻥ ﺍﻷﺧﺼﺎﺋﻲ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﺃﺧﺼﺎﺋﻴﺎ ﺍﺟﺘﻤﺎﻋﻴﺎ ﻭﻛﺎﻫﻨﺎ ﻣﺮﺳﻤﺎ ﻣﻦ ﺭﺟﺎﻝ
ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ( ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺘﺎﱄ:
-١ﺍﻻﺳﺘﺮﺧﺎﺀ : Relaxationﻭﺍﳌﻘﺼﻮﺩ ﺑﻪ ﺍﺳﺘﺮﺧﺎﺀ ﺍﻟﺒﺪﻥ ،ﲟﺎ ﻳﻌﻄﻲ ﺍﻟﻔﺮﺻﺔ ﻟﻼﺳﺘﺮﺧﺎﺀ
ﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﺮﻭﺣﻲ.
-٢ﺍﻟﺘﺼﻮﺭ : Visualizationﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺃﻥ ﻳﺘﺼﻮﺭ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻮﺩﻩ ﰲ ﻣﻮﺿﻊ ﻣﻘﺪﺱ
ﲝﻴﺚ ﻳﺴﺘﺸﻌﺮ ﺍﻟﻌﻤﻴﻞ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﺪﺧﻮﻝ ﰲ ﻣﺮﺣﻠﺔ ﺃﻋﻤﻖ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺄﻣﻞ.
-٣ﺍﻟﺘﺄﻛﻴﺪﺍﺕ ﻭﺍﻻﻟﺘﺰﺍﻣﺎﺕ : Affirmationﻓﺈﻥ ﺍﻟﻌﻤﻴﻞ ﻳﻌﻘﺪ ﺍﻟﻌـﺰﻡ ﻭﺍﻟﻨﻴـﺔ ﻋﻠـﻰ ﺃﻥ
ﻳﺴﺘﺒﺪﻝ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻠﺒﻴﺔ ﻭﺍﻷﳕﺎﻁ ﺍﳋﺎﻃﺌﺔ ﻟﻸﻓﻜﺎﺭ ﺑﺄﻓﻜﺎﺭ ﻭﺑﺘﻮﺟﻬﺎﺕ ﺃﻛﺜﺮ ﺳﻼﻣﺔ ﻣﻦ
ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ.
-٤ﺍﻟﺘﻌﺰﻳﺰ ﻭﺍﻟﺘﺪﻋﻴﻢ : Confirmationﻭﺍﻟﱵ ﺗﺘﻤﺜﻞ ﰲ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﱵ ﺗﺪﻋﻢ ﻣﻊ
ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻤﻴﻞ ﻣﻊ ﻧﻔﺴﻪ ﰲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ.
-٥ﺍﻟﺘﺬﻭﻕ ﻭﺍﻟﺸﻜﺮ : Appreciationﻋﻠﻰ ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺴﺎﺑﻘﺔ.
-٦ﺍﻟﻌﻮﺩﺓ : Conclusionﺇﻋﺎﺩﺓ ﺍﻟﻌﻤﻴﻞ ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﺇﱃ ﺍﳊﺎﻟﺔ ﺍﻟﻌﺎﺩﻳﺔ ﳊﻴﺎﺗﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ.
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ﺇﻥ ﻫﻨﺎﻙ ﺍﺗﻔﺎﻗﺎ ﻋﺎﻣﺎ ﰲ ﻛﺘﺎﺑﺎﺕ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣﻲ ﻭﺍﻟﺪﻳﲏ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ ﺣـﻮﻝ
ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺼﻒ ﺎ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﳌﻨﻈـﻮﺭ
ﺑﻔﺎﻋﻠﻴﺔ ،ﻓﺘﺸﲑ ﺭﻭﺑﻴﱰ ﻭﺯﻣﻼﺅﻫﺎ ) (Robbins: 383ﺇﱃ ﺃﻥ ﺍﳌﻌﺎﰿ ﺍﻟـﺬﻱ ﻳـﺴﺘﺨﺪﻡ ﺍﳌﻨﻈـﻮﺭ
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ﺍﻟﺮﻭﺣﻲ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﻧﻔﺴﻪ ﻣﻨﻔﺘﺤﺎ ﻟﻠﺨﱪﺍﺕ ﺍﳌﺘﺠﺎﻭﺯﺓ-ﻟﻠﺬﺍﺕ ﻋﻠﻰ ﺻﻮﺭﺓ
ﺟﺎﻟﺒﺔ ﻟﻠﺸﻔﺎﺀ ﻭﺍﻟﺘﺤﻮﻝ ﺇﱃ ﻣﺴﺘﻮﻳﺎﺕ ﺃﺭﻗﻰ ،ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻟﺪﻳﻪ ﺍﳊﺴﺎﺳﻴﺔ ﻭﺍﻻﺣﺘﺮﺍﻡ ﳌﺎ ﻫﻮ
ﻣﻘﺪﺱ ﺃﻭ ﺩﻳﲏ ،ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﻭﺍﺣﺘﺮﺍﻡ ﻟﻠﻄﺮﻕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﻌﱪ ﺎ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴـﺔ
ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﻧﻔﺴﻬﺎ ،ﻭﺃﻥ ﻳﻬﺘﻢ ﺑﺘﻨﻤﻴﺔ ﺫﺍﺗﻪ ﺭﻭﺣﻴﺎ … ﻭﺑﺼﻮﺭﺓ ﻣﺜﺎﻟﻴﺔ ﻓﺈﻥ ﺍﻷﺧﺼﺎﺋﻲ ﻳﻨﺒﻐﻲ ﺃﻥ
ﻳﻨﻈﺮ ﻟﻠﻌﻤﻴﻞ ﻛﻜﻞ ﻻ ﳝﻜﻦ ﺍﺧﺘﺰﺍﻟﻪ ﺇﱃ ﺃﺟﺰﺍﺀ ﺃﻭ ﺇﱃ ﺟﻮﺍﻧﺐ ﺃﻭ ﺇﱃ ﻋﻮﺍﻣﻞ ﳐﺘﻠﻔﺔ ،ﻭﺃﻥ ﻳﺘﻌﺎﻣﻞ
ﻣﻊ ﺍﻟﻌﻤﻴﻞ ﺑﺼﻮﺭﺓ ﺗﻘﺪﺭ ﻛﺮﺍﻣﺘﻪ ﻭﻗﻴﻤﺘﻪ.
ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺧﺼﺎﺋﻲ ﻭﺍﻟﻌﻤﻴﻞ ﻓﺈﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﺒﻨﻴـﺔ ﻋﻠـﻰ ﺇﺣـﺴﺎﺱ
"ﺑﺎﻟﺘﻮﺍﺻﻞ ﺍﻟﺮﻭﺣﻲ" Spiritual Connectednessﺍﻟﱵ ﺗﺘﺠﺎﻭﺯ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺸﺨﺼﻲ ﺍﳌﻨﻔﺼﻞ ﺍﳌﺒﲏ
ﻋﻠﻰ ﺍﻷﻧﺎ ﺃﻭ ﻋﻠﻰ ﺍﻷﺩﻭﺍﺭ ﺍﳌﻬﻨﻴﺔ ،ﻓﺎﻟﺘﻮﺍﺻﻞ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﻣﻊ ﺍﻟﻌﻤﻼﺀ ﻳﺮﺗﻔﻊ ﺑﺸﻌﻮﺭ ﺍﻷﺧﺼﺎﺋﻲ
ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺎﻟﺘﻌﺎﻃﻒ ، Empathyﻭﻳﺮﺗﻘﻲ ﺑﻪ ،ﻓﻴﺆﺩﻱ ﺇﱃ ﻣﺸﺎﻋﺮ ﻃﺒﻴﻌﻴﺔ )ﻏـﲑ ﻣـﺼﻄﻨﻌﺔ ﺃﻭ
ﻣﻔﺘﻌﻠﺔ( ﺑﺎﻟﺘﺮﺍﺣﻢ ﻭﺍﻟﺘﻌﺎﻃﻒ ،ﻭﻳﻨﺒﻐﻲ ﻟﻌﻤﻠﻴﺔ ﺍﳌﺴﺎﻋﺪﺓ ﺃﻥ ﺗﻨﻄﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻮﺍﺻﻞ ﺃﻛﺜـﺮ
ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﻄﻠﻘﺔ ﻣﻦ ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﻔﻨﻴﺔ ﻭﺍﻟﺒﲑﻭﻗﺮﺍﻃﻴﺔ ) (p. 385ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟـﱵ ﳒـﺪﻫﺎ ﰲ
ﺍﳌﻨﻈﻮﺭ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻏﲑ ﺍﳌﻮﺟﻪ ﺑﺎﺳﺘﺨﺪﺍﻡ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺗﻨﻘـﻞ
ﺭﻭﺑﻴﱰ ﻭﺯﻣﻼﺅﻫﺎ ﻋﻦ ﺑﻌﺾ ﺍﳌﺆﻟﻔﲔ ﻗﻮﳍﻢ ﺃﻥ ﺃﻟﻮﺍﻥ ﺍﻟﻌﻼﺝ ﺍﳌﺘﺠﺎﻭﺯ-ﻟﻠﺬﺍﺕ ﺗﺸﺠﻊ ﺍﻟﻌﻤﻴﻞ ﻋﻠـﻰ
ﺍﻟﺒﺤﺚ ﻋﻦ ﺭﻭﺣﺎﻧﻴﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻭﻋﻦ ﺷﻌﻮﺭﻩ ﺑﻜﻠﻴﺘﻪ ﻭﻭﺣﺪﺗﻪ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻭﻣﻊ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻄﻠﻘـﺔ
ﻭﻭﺻﻮﻻ ﺇﱃ ﺍﻹﺩﺭﺍﻙ ﺍﳌﺒﺎﺷﺮ ﳌﺎ ﻫﻮ ﻣﻘﺪﺱ.
ﺃﻣﺎ ﻛﺎﺭﻭﻝ ﻓﺘﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻌﻼﺝ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﺘﻀﻤﻦ ﻛـﻼ ﻣـﻦ ﺍﻷﺧـﺼﺎﺋﻲ
ﻭﺍﻟﻌﻤﻴﻞ ﻭﺍﻟﻌﻼﻗﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ،ﻓﺎﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻪ ﻫﻮ ﻧﻔﺴﻪ ﺻﻠﺔ ﻭﺍﻋﻴﺔ
ﺑﺬﺍﺗﻪ …ﺗﻜﻮﻥ ﻫﻲ ﺍﻷﺳﺎﺱ ﺃﻭ ﺍﻟﻘﺎﻋﺪﺓ ﻟﻌﻼﻗﺔ ﺗﺆﺩﻱ ﺇﱃ ﺍﺣﺘﺮﺍﻣﻪ ﻟﺮﻏﺒﺔ ﺍﻟﻌﻤﻴﻞ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻔﻄﺮﻳﺔ ،
ﻭﻟﺮﺅﻳﺘﻪ ﳊﻴﺎﺗﻪ ،ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺗﻪ ﻭﺇﻋﻄﺎﺋﻪ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻘﺪﺭﺓ empowermentﻋﻠﻰ
ﲢﻘﻴﻖ ﺍﻹﻣﻜﺎﻧﺎﺕ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺫﺍﺕ ﺍﳌـﺮﺣﻠﺘﲔ )ﻭﻋـﻲ ﺍﻷﺧـﺼﺎﺋﻲ
ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺬﺍﺗﻪ ﻭﺑﺎﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ،ﰒ ﻣﺴﺎﻋﺪﺗﻪ ﻟﻠﻌﻤﻴﻞ ﻋﻠﻰ ﺃﻥ ﻳﻌﻲ ﺫﺍﺗﻪ ﻭ ﻳﻌـﻲ ﺍﻟﻌﻮﺍﻣـﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﻋﻨﺪﻩ( ﺗﺘﻀﻤﻦ ﺍﻟﻘﺒﻮﻝ ﺍﻟﻜﺎﻣﻞ ﻟﻠﻌﻤﻴﻞ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻭﻣﻦ ﺣﻴﺚ ﻳﻘﻒ ،ﻭﺇﻋﻄﺎﺀﻩ ﺍﳌﺴﺎﺣﺔ
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ﻭ ﺍﻟﺒﻨﺎﺀ space and structureﺍﻟﺬﻱ ﳝﻜﻨﻪ ﻣﻦ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﻗﺪﺭﺍﺗﻪ ﺍﻟﺪﺍﺧﻠﻴﺔ ،ﻭﺃﻥ ﳛﻘﻖ ﺍﻟﺜﻘﺔ ﰲ
ﺫﺍﺗﻪ ﻭﺃﻥ ﳚﺪ ﺍﳊﺮﻳﺔ ﻻﻛﺘﺸﺎﻑ ﺫﺍﺗﻪ ). (Carroll, 1998: 8-9
ﺃﻣﺎ ﺗﻴﻢ ﺛﲔ Tim Thayneﻓﺈﻧﻪ ﻳﺆﺻﻞ ﻗﻀﻴﺔ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﻤﻴﻞ
ﻣﻨﻄﻠﻘﺎ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﳌﺪﺭﺳﺔ "ﺍﻟﺒﻨﺎﺋﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ" Social Constructionismﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻋﻠـﻰ
ﺍﻟﻔﻜﺮﺓ ﺍﳉﻮﻫﺮﻳﺔ ﺍﻵﺗﻴﺔ " :ﺃﻥ ﺍﳌﻌﺮﻓﺔ ﻳﺘﻢ ﺧﻠﻘﻬﺎ ﻭﻟﻴﺲ ﺍﻛﺘﺸﺎﻓﻬﺎ ،ﻓﻤﻌﺮﻓﺘﻨﺎ ﺍﳊﺎﻟﻴﺔ ﺇﳕﺎ ﺗﺘﻮﻗﻒ ﻋﻠﻰ
ﻣﺎ ﺗﻌﻠﻤﻨﺎﻩ ﰲ ﺍﳌﺎﺿﻲ ،ﻭﻣﺎ ﺗﻌﻠﻤﻨﺎﻩ ﰲ ﺍﳌﺎﺿﻲ ﻗﺪ ﰎ ﺇﳚﺎﺩﻩ ﰲ ﺣﻮﺍﺭ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﰲ ﺇﻃﺎﺭ ﺛﻘـﺎﰲ
ﻭﺗﺎﺭﳜﻲ ،ﻭﲟﻌﲎ ﺁﺧﺮ ﻓﺈﻥ ﻣﻌﺮﻓﺘﻨﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﺤﺮﺭﺓ ﻣﻦ ﻇﺮﻭﻑ ﻋﻤﻠﻴﺔ ﺑﻨﺎﺀ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ،
ﻭﺑﺪﻻ ﻣﻦ ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﻋﻤﻠﻴﺔ ﺑﻨﺎﺀ ﺍﳌﻌﺮﻓﺔ ﻫﺬﻩ ﻋﻠﻰ ﺃﺎ ﺗﺘﻮﻗﻒ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻟﻸﻓﺮﺍﺩ
ﻓﺈﻥ ﺇﺿﻔﺎﺀ ﺍﳌﻌﲎ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻳﺘﻢ ﰲ ﻋﻼﻗﺎﺕ ﺗﻔﺎﻋﻠﻴﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺇﻃﺎﺭ ﻣﻜﺎﱐ ،ﻓﺎﳌﻌـﺎﱐ
ﺗﺘﻄﻮﺭ ﻭﺗﺄﺧﺬ ﺻﻮﺭﺍ ﺟﺪﻳﺪﺓ ﻣﻦ ﺍﳌﻌﺎﱐ ﰲ ﺇﻃﺎﺭ ﺍﻟﺘﺨﺎﻃﺐ Discourseﻣﻊ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻟﱵ ﺗﺸﻜﻞ
ﺗﻠﻚ ﺍﳌﻌﺎﱐ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ ﻋﻠﻰ ﺍﻟﺰﻣﻦ ،ﻭﻛﻤﺎ ﻳﻘﻮﻝ Gergenﻓﺈﻥ ﺍﲡﺎﻩ ﺍﻟﺒﻨﺎﺋﻴﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻨﻈﺮ
ﺇﱃ ﺍﻟﺘﺨﺎﻃﺐ ﻭﺍﳊﻮﺍﺭ ﺣﻮﻝ ﺍﻟﻌﺎﱂ ﻟﻴﺲ ﻋﻠﻰ ﺃﻧﻪ ﳎﺮﺩ ﺍﻧﻌﻜﺎﺱ ﻟﻮﺍﻗﻊ ﺍﻟﻌﺎﱂ ﻣﻦ ﺣﻮﻟﻨﺎ ﺃﻭ ﺃﻧﻪ ﺧﺮﻳﻄﺔ
ﻟﻪ ،ﻭﺇﳕﺎ ﻋﻠﻰ ﺃﻧﻪ ﺷﻲﺀ ﺻﻨﻌﻪ ﺍﻟﺘﻔﺎﻋﻞ ﻭﺍﻟﺘﺒﺎﺩﻝ ﺍﳉﻤﻌﻲ" ).(Thayne,1997: 16-19
ﻭﰲ ﺿﻮﺀ ﺫﻟﻚ ﺍﻟﺘﻮﺟﻪ ﺍﻟﻨﻈﺮﻱ ﻓﺈﻥ ﻣﻦ ﻳﻨﻄﻠﻘﻮﻥ ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺒﻨﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﳏﻴﻂ
ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺃﻢ ﻣﺸﺎﺭﻛﻮﻥ ﰲ ﺗﺄﻟﻴﻒ ﺍﳌﻌﲎ ﻣـﻊ ﺍﻟﻌﻤﻴـﻞ co-
،authorsﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺃﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻳﻌﻤﻞ ﻣﻊ ﺍﻟﻌﻤﻴﻞ ﻋﻠﻰ ﺗﻮﻟﻴﺪ ﺍﳌﻌـﲎ ﺍﻟـﺬﻱ
ﻳﺘﺤﺮﻙ ﻣﻊ ﺍﻟﻌﻤﻴﻞ ﰲ ﺍﻻﲡﺎﻩ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﲢﻘﻴﻖ ﺃﻫﺪﺍﻓﻪ ﻫﻮ ،ﻭﻫﺬﻩ ﺍﳌﺸﺎﺭﻛﺔ-ﰲ-ﺍﻟﺘﺄﻟﻴﻒ ﺗﺸﲑ
ﺇﱃ ﺍﻟﻌﻤﻞ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﻤﻴﻞ ﺍﻟﺬﻱ ﻳﻨﺘﻬﻲ ﺇﱃ ﺃﻥ ﺗﺼﺒﺢ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳌﻌﺎﱐ
ﺍﳌﺘﻮﻟﺪﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﺰﻳﺞ ﻣﻦ ﺇﻧﺘﺎﺝ ﻋﻘﻠﲔ ﻋﻠﻰ ﺍﻷﻗﻞ ،ﻭﻋﻨﺪﻣﺎ ﻳﻄﺒﻖ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ -ﺍﳌـﺸﺎﺭﻛﺔ ﰲ
ﺍﻟﺘﺄﻟﻴﻒ – ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﻟﺪﻳﻨﻴﺔ "ﺍﻟﱵ ﻫﻲ ﲟﺜﺎﺑﺔ ﺍﻟﻘﻠﺐ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﻌﻤﻼﺀ" ﻓﺈﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ
ﺃﻥ ﻧﻔﻬﻢ ﺷﻌﻮﺭ ﺍﻟﻌﻤﻴﻞ ﺑﺎﻟﺘﺤﺮﺝ ﻋﻨﺪﻣﺎ ﻳﻄﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﺘﺤﺎﺩﺙ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺣﻮﻝ ﻣﻌﺘﻘﺪﺍﺗﻪ ﺍﻟﺪﻳﻨﻴﺔ
،ﻭﻟﺬﻟﻚ ﻓﺈﻧﻨﺎ ﻻﺑﺪ ﺃﻥ ﳒﻌﻞ ﺍﻟﻌﻤﻴﻞ ﻫﻮ )ﺍﳌﺆﻟﻒ ﺍﻷﻭﻝ( ﻟﻘﺼﺔ ﺣﻴﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ .ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﲰﺎﺡ
ﺍﻟﻌﻤﻴﻞ ﻟﻸﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺑﺄﻥ ﻳﻜﻮﻥ ﺷﺮﻳﻜﺎ ﻣﻌﻪ ﰲ ﺗﺄﻟﻴﻒ ﺍﳌﻌﲎ ﻳﺘﻄﻠﺐ ﻗﺪﺭﺍ ﻋﻈﻴﻤﺎ ﻣﻦ ﺍﻟﺜﻘﺔ
ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻌﻤﻴﻞ ﰲ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﻭﳍﺬﺍ ﻓﺈﻧﻨﺎ ﻻﺑﺪ ﺃﻥ ﻧﻌﻄﻲ ﺍﻟﻌﻤﻼﺀ ﺍﻟﻔﺮﺻﺔ ﺍﻟﻜﺎﻣﻠـﺔ
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ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﳌﻌﺎﱐ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﱵ ﺗﻜﻤﻦ ﻭﺭﺍﺀ ﺭﺅﻳﺘﻬﻢ ﻟﻨﻈﺮﻢ ﻟﻠﻨﻮﺍﺣﻲ ﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﻟﺮﺅﻳﺘﻬﻢ
ﺍﻷﻭﻟﻮﻳﺔ ﻋﻠﻰ ﺭﺅﻳﺔ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ،ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺒﲎ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺪﻳﻨﻴـﺔ ﺃﻭ
ﺍﻟﺮﻭﺣﻴﺔ ﻟﻠﻌﻤﻼﺀ ،ﻭﻟﻜﻦ ﺃﻥ ﻧﻜﻮﻥ ﻋﻠﻰ ﻭﻋﻲ ﺑﺬﺍﺗﻨﺎ ﻭ ﺇﺩﺭﺍﻙ ﻻﳓﻴﺎﺯﺍﺗﻨـﺎ ،ﻭﰲ ﺣﺎﻟـﺔ ﻭﺟـﻮﺩ
ﺍﳓﻴﺎﺯﺍﺕ ﻋﻨﺪ ﺍﻷﺧﺼﺎﺋﻲ ﻓﺈﻥ ﻣﻦ ﺍﳌﻬﻢ ﺃﻥ ﻳﻌﱪ ﻋﻦ ﻫﺬﺍ ﻟﻌﻤﻼﺋﻪ ﺑﻮﺿﻮﺡ ،ﻭﺃﻥ ﻳﺆﻛﺪ ﺃﻧﻨﺎ ﻻ ﻧﺰﻋﻢ
ﺃﻧﻨﺎ ﻧﺮﻯ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ )ﺍﳌﻮﺿﻮﻋﻴﺔ( ﺍﻟﺒﺤﺘﺔ ،ﻛﻤﺎ ﳚﺐ ﺃﻥ ﻧﺘﺤﻜﻢ ﰲ ﻣـﺸﺎﻋﺮﻧﺎ ﻭﺍﺳـﺘﺠﺎﺑﺎﺗﻨﺎ -
ﻛﺄﺧﺼﺎﺋﻴﲔ ﺍﺟﺘﻤﺎﻋﻴﲔ – ﰲ ﺳﻌﻴﻨﺎ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻻﻧﻔﺘﺎﺡ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻌﻤﻴﻞ ﻋﻨﺪﻣﺎ ﻳﺮﻭﻱ ﻟﻨـﺎ
ﺭﺅﻳﺘﻪ ﻟﻠﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ …ﻭﻫﺬﻩ ﺍﳌﻌﻴﺔ togethernessﺍﻟﱵ ﻧﺘﻮﻗﻌﻬﺎ ﺑـﲔ ﺍﻷﺧـﺼﺎﺋﻲ
ﺍﻻﺟﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﻤﻴﻞ ﺗﺘﻄﻠﺐ ﻣﻨﺎ ﺃﻥ ﻧﻜ ﺮﻡ ﺍﻟﻌﻤﻴﻞ ﰲ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻭﺃﻥ ﻧﻜ ﺮﻡ ﻗﻴﻤـﻪ ﺍﻟﺪﻳﻨﻴـﺔ ،ﻭﺃﻥ
ﻧﺪﺭﻙ ﻣﻦ ﺧﻼﻝ ﺍﶈﺎﺩﺛﺔ ﻭﺍﳊﻮﺍﺭ ﺍﳌﺸﺎﻋﺮ ﺍﻟﱵ ﺗﺮﺗﺒﻂ ﺑﺘﻠﻚ ﺍﻟﻘﻴﻢ ،ﻷﻧﻪ ﺑﺪﻭﻥ ﺍﻟﺘﻌﺎﻃﻒ empathy
ﻣﻊ ﻣﺸﺎﻋﺮ ﺍﻟﻌﻤﻴﻞ ﻓﺈﻥ ﺍﻷﺧﺼﺎﺋﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻬﻢ ﳏﺘﻮﻯ ﺍﶈﺎﺩﺛﺔ ﺑﺸﻜﻞ ﻛﺎﻣـﻞ
ﻭﺳﻴﻔﺘﻘﺪ ﺍﳌﻌﲎ ﻭﻳﻔﺘﻘﺪ ﺍﻟﻌﻤﻖ ﰲ ﺇﺩﺭﺍﻙ ﺫﻟﻚ ﺍﳌﻌﲎ ،ﻣﻊ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺟﻮﻫﺮ ﺍﻟﻘﻀﻴﺔ.
ﻭﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﳌﻌﻴﺔ togethernessﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﻢ ﲢﻘﻴﻘﻬﺎ ﻛﻤﺠﺮﺩ ﻭﺳﻴﻠﺔ ﻓﻨﻴﺔ
،ﺃﻭ ﻛﺄﺩﺍﺓ "ﻧﻔﻌﻴﺔ" ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﻄﺎﻟﺒﻨﺎ ﺎ ﺍﳌﺸﺘﻐﻠﻮﻥ ﺑﺎﳌﻤﺎﺭﺳﺔ ﺍﻹﻛﻠﻴﻨﻴﻜﻴﺔ ﻣـﻦ ﺍﳌﻨﻈـﻮﺭ
ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﳊﺪﻳﺚ ،ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﻣﻦ ﺍﳌﻤﺎﺭﺱ ﺃﻥ ﻳﻘﺪﺭ ﺭﺅﻳﺔ ﺍﻟﻌﻤﻴﻞ ﻟﻠﻮﺟﻮﺩ ﻗﺒﻞ ﺃﻥ ﳜﻄﻮ ﻗﹸـ ﺪﻣﺎ
ﻟﺘﺤﻮﻳﻠﻪ ﺇﱃ ﺭﺃﻳﻪ ﺍﳋﺒﲑ ﻭﺗﺪﺧﻠﻪ ﺍﳌﻬﲏ )!( ،ﻓﻬﺬﺍ ﺍﳌﻄﻠﺐ ﻣﻄﻠﺐ ﻋﺴﲑ ﺟﺪﺍ ﻭﻗﺪ ﻳﻜﻮﻥ –ﻛﻤـﺎ
ﻳﻘﻮﻝ ﺛﲔ -ﺃﻛﺜﺮ ﺻﻌﻮﺑﺔ ﻣﻦ ﺍﻷﻟﻌﺎﺏ ﺍﻟﺒﻬﻠﻮﺍﻧﻴﺔ ﺍﻟﱵ ﻳﻠﻌﺒﻬﺎ ﺍﻷﻛﺮﻭﺑﺎﺗﻴﻮﻥ ﰲ ﺍﻟﺴﲑﻙ (Thayne:
) ، 19ﺇﺫ ﻛﻴﻒ ﳝﻜﻦ ﻟﻠﻤﻬﻨﻴﲔ ﺍﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺃﻢ ﻫﻢ "ﺍﳋـﱪﺍﺀ" ﺃﻥ ﻳﻠﺠﻤـﻮﺍ
ﺃﻧﻔﺴﻬﻢ ﺩﻭﻥ ﺍﻟﻘﻔﺰ ﻋﻠﻰ ﺍﻟﻌﻤﻼﺀ ﺑﻔﺮﻭﺿﻬﻢ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺰﻋﻤﻮﻥ ﻓﻴﻪ ﺃﻢ ﻳﻘﻮﻣﻮﻥ ﻓﻴـﻪ
ﺑﺘﻘﺪﻳﺮ ﺍﳌﻮﻗﻒ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﲟﻌﺘﻘﺪﺍﺕ ﺍﻟﻌﻤﻴﻞ ﺑﺸﻜﻞ ﻛﺎﻣﻞ.
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@ @ò·b
ﻟﻘﺪ ﺍﻗﺘﺼﺮﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺩﺭﺍﺳﺔ ﺍﳉﻮﺍﻧﺐ ﺍﳌﺘﺼﻠﺔ ﺑﻨﻈﺮﻳﺔ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻨﻄﻠﻘﺔ ﻣـﻦ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻧﻄﺎﻕ ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ،
ﻭﺃﻋﻄﻴﻨﺎ ﺍﻫﺘﻤﺎﻣﺎ ﺧﺎﺻﺎ ﻟﻌﺮﺽ ﺍﳌﻨﻄﻠﻘﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻷﴰﻞ ﻭﺍﻷﺣﺪﺙ ﻋﻬﺪﺍ ﻭﺍﻟﱵ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻬـﺎ
ﺗﻠﻚ ﺍﳉﻬﻮﺩ ﺍﳌﻬﻨﻴﺔ ،ﻭﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﻟﻘﻮﺓ ﺍﻟﺮﺍﺑﻌﺔ ﰲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ )ﻧﻈﺮﻳﺔ ﲡﺎﻭﺯ-ﺍﻟﺬﺍﺕ ﺃﻭ ﲡﺎﻭﺯ-
ﺍﻷﻧﺎ( ﻭﰲ ﻧﻈﺮﻳﺔ ﺍﻷﻧﺴﺎﻕ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺍﻟﱵ ﲢﺎﻭﻝ ﺃﻥ ﺗﻘﺪﻡ ﺇﻃﺎﺭﺍ ﻧﻈﺮﻳﺎ ﺃﴰـﻞ ﻳﺘﺠـﺎﻭﺯ ﺿـﻴﻖ
ﺍﻻﲡﺎﻫﺎﺕ ﺍﻟﺒﻨﺎﺋﻴﺔ-ﺍﻟﻮﻇﻴﻔﻴﺔ ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ،ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺗﻠﻚ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﳉﺪﻳﺪﺓ ﺗﻘﺪﻡ ﻗﺎﻋﺪﺓ
ﻋﺮﻳﻀﺔ ﻣﺘﻮﺍﺯﻧﺔ ﳌﻤﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟﱵ ﲢﺘﻀﻦ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ،ﻭﺗﺮﺩ ﺇﻟﻴﻬﺎ
ﺍﻋﺘﺒﺎﺭﻫﺎ ﺍﻟﻄﺒﻴﻌﻲ ﻛﻌﻮﺍﻣﻞ ﺳﺒﺒﻴﺔ ﻋﻈﻴﻤﺔ ﺍﻷﺛﺮ ﰲ ﺗﺸﻜﻴﻞ ﺍﻟﺴﻠﻮﻙ ﺍﻹﻧﺴﺎﱐ ،ﻭﻛﻌﻮﺍﻣﻞ ﺇﳚﺎﺑﻴﺔ
ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻓﺎﻋﻠﻴﺔ ﺍﳌﻬﻨﺔ ﰲ ﻣﻮﺍﺟﻬﺔ ﺍﳌﺸﻜﻼﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ.
ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﻗﺪﻣﺘﻬﺎ ﻟﻨﺎ ﺍﻟﻌﻠﻮﻡ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺘﻔﻖ ﰲ ﺍﻟﺘﻮﺟﻪ ﺑﺸﻜﻞ ﻣﺘﻤﻴﺰ ﻣﻊ
ﺍﳋﻂ ﺍﻟﻌﺎﻡ ﳉﻬﻮﺩ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﳝﻜﻦ ﳍﺎ ﺃﻥ ﺗﺜﺮﻱ ﺍﻟﺒﺤﻮﺙ ﰲ ﻫﺬﺍ
ﺍﻻﲡﺎﻩ ﺑﺸﻜﻞ ﻛﺒﲑ ،ﺑﺪﺀﺍ ﻣﻦ ﺗﻘﺪﱘ ﺍﻟﻔﺮﻭﺽ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻼﺧﺘﺒﺎﺭ ﺇﱃ ﺗﻘﺪﱘ ﺍﻟﺘﻔﺴﲑ ﻟﻠﻤﺸﺎﻫﺪﺍﺕ ،
ﺇﱃ ﺍﳌﺴﺎﻋﺪﺓ ﰲ ﺑﻨﺎﺀ ﻧﻈﺮﻳﺔ ﺍﳌﻤﺎﺭﺳﺔ ،ﻭﻳﻜﻔﻴﻨﺎ ﻫﻨﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜـﺎﻝ ﺃﻥ ﻧـﺸﲑ ﺇﱃ ﺑﻌـﺾ
ﺍﻟﻔﺮﻭﺽ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻼﺧﺘﺒﺎﺭ ﺣﻮﻝ ﻧﺘﺎﺋﺞ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻗﺪﻣﻬﺎ ﺑﲑﺟﲔ Bergin, 1980: 102-
) (103ﻭﺍﻟﱵ ﳝﻜﻦ ﺑﺴﻬﻮﻟﺔ ﻛﺒﲑﺓ ﺍﺧﺘﺒﺎﺭﻫﺎ ﰲ ﺇﻃﺎﺭ ﲝﻮﺙ ﺍﻟﺘﻮﺟﻴـﻪ ﺍﻹﺳـﻼﻣﻲ ﻟﻠﺨﺪﻣـﺔ
ﺍﻻﺟﺘﻤﺎﻋﻴﺔ :
-١ﲨﺎﻋﺎﺕ ﺍﳌﺘﺪﻳﻨﲔ ﺍﻟﱵ ﲡﻤﻊ ﺑﲔ ﺳﻼﻣﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻻﻋﺘﻘﺎﺩﻱ ،ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﱵ ﺗﺘﺴﻢ ﺑﺎﶈﺒﺔ
ﻭﺍﻟﺘﻌﺎﻃﻒ ،ﻭﺍﻟﱵ ﻳﻘﺪﻡ ﺃﻋﻀﺎﺅﻫﺎ ﺍﻟﺪﻋﻢ ﺍﻟﻮﺟـﺪﺍﱐ ﻟﺒﻌـﻀﻬﻢ ﺗﻜـﻮﻥ ﻣﻌـﺪﻻﺕ
ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻷﻣﺮﺍﺽ ﺍﻟﺒﺪﻧﻴﺔ ﻓﻴﻬﺎ ﺃﻗﻞ.
-٢ﺍﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﻠﺰﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﻀﺒﻂ ﺍﻟﻨﻔﺲ ،ﻭﲟﺴﺘﻮﻳﺎﺕ ﺃﺧﻼﻗﻴﺔ ﻗﻮﻳـﺔ ﺗﻜـﻮﻥ
ﻣﻌﺪﻻﺕ ﺇﺩﻣﺎﻥ ﺍﳋﻤﺮ ﺃﻭ ﺍﳌﺨﺪﺭﺍﺕ ﺃﻭ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﺍﻻﻧﻔﻌﺎﻟﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ
ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﺷﺨﺎﺹ ﻋﻨﺪﻫﻢ ﺃﻗﻞ ﻣﻦ ﺍﳌﺘﻮﺳﻂ ﻋﻨﺪ ﻏﲑﻫﻢ .
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ﺳﺘﻘﻞ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﻋﻨﺪ ﺍﻟﻌﻤﻼﺀ ﳑﻦ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﻨﻔـﺴﻲ ﺍﻟـﺬﻳﻦ ﻳـﺘﻢ -٣
ﺗﺸﺠﻴﻌﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺘﺴﺎﳏﲔ ﻭﻋﻠﻰ ﺃﻥ ﻳﻐﻔﺮﻭﺍ ﻟﻐﲑﻫﻢ ﳑﻦ ﺃﺳـﺎﺀﻭﺍ ﺇﻟـﻴﻬﻢ ﰲ
ﺍﳌﺎﺿﻲ ﻭﻛﺎﻧﻮﺍ ﺍﻟﺴﺒﺐ ﰲ ﺇﺻﺎﺑﺘﻬﻢ ﺬﻩ ﺍﻷﻋﺮﺍﺽ.
ﺇﻥ ﻋﺪﻡ ﺍﻟﻮﻓﺎﺀ ﺃﻭ ﻋﺪﻡ ﺍﻟﻮﻻﺀ ﺑﲔ ﺍﻷﺷﺨﺎﺹ ﺧﺼﻮﺻﺎ ﰲ ﻋﻼﻗﺎﺕ ﺍﻟﺰﻭﺍﺝ ﺗـﺆﺩﻱ ﺇﱃ -٤
ﻧﺘﺎﺋﺞ ﺿﺎﺭﺓ ﺳﻮﺍﺀ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻷﺷﺨﺎﺹ ﺃﻭ ﰲ ﺩﺍﺧﻞ ﺍﻟﺸﺨﺺ ﻧﻔﺴﻪ
ﰲ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﻨﻔﺴﻴﺔ.
ﺇﻥ ﺗﺪﺭﻳﺐ ﺍﻟﻌﻤﻼﺀ ﻋﻠﻰ ﺍﻛﺘﺴﺎﺏ ﺍﲡﺎﻫﺎﺕ ﺗﺘﺴﻢ ﺑﺎﶈﺒﺔ ﻭﺍﻻﻟﺘﺰﺍﻡ ﻭﺧﺪﻣﺔ ﺍﻵﺧـﺮﻳﻦ -٥
ﻭﺍﻟﺘﻀﺤﻴﺔ ﻣﻦ ﺃﺟﻠﻬﻢ ﺳﻮﻑ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺷﻔﺎﺋﻬﻢ ﻣﻦ ﺍﳌﺸﻜﻼﺕ ﺍﳌﺘﺼﻠﺔ ﺑﺎﻟﻌﻼﻗﺎﺕ ﻣﻊ
ﻏﲑﻫﻢ ،ﻛﻤﺎ ﺃﺎ ﺳﺘﻘﻠﻞ ﻣﻦ ﺍﻟﺒﺆﺱ ﺍﻟﻨﻔﺴﻲ ﻋﻨﺪﻫﻢ.
ﺇﻥ ﲢﺴﲔ ﻣﺴﺘﻮﻯ ﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻟﺮﻋﺎﻳﺔ ﺍﻷﺑﻮﻳﺔ ﰲ ﺍﻷﺳﺮ ﻳـﺆﺩﻱ ﺇﱃ ﲣﻔـﻴﺾ ﺍﻟـﺼﺮﺍﻉ -٦
ﺍﻷﺳﺮﻱ ﻭ ﲣﻔﻴﺾ ﻣﺎ ﻳﺮﺗﺒﻂ ﺑﺬﻟﻚ ﻣﻦ ﺍﺿﻄﺮﺍﺑﺎﺕ ﻧﻔﺴﻴﺔ/ﺍﺟﺘﻤﺎﻋﻴﺔ ،ﻭﻳـﺮﺗﺒﻂ ـﺬﺍ
ﺍﻟﻔﺮﺽ ﺃﻳﻀﺎ ﺃﻥ ﻏﻴﺎﺏ ﺍﻷﺏ ﺃﻭ ﺍﻟﺰﻭﺝ ﻭﺗﺒﺎﻋﺪﻩ ﻭﻋﺪﻡ ﺍﻫﺘﻤﺎﻣﻪ ﺑﺄﺳﺮﺗﻪ ﺃﻭ ﺍﻹﺳﺎﺀﺓ ﺇﱃ
ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﺇﳕﺎ ﻫﻲ ﻋﻮﺍﻣﻞ ﺭﺋﻴﺴﻴﺔ )ﻭﻗﺪ ﺗﻜﻮﻥ ﻫﻲ ﺃﻫﻢ ﺍﻟﻌﻮﺍﻣﻞ( ﰲ ﺣﺪﻭﺙ ﺍﻟﺘﻔﻜﻚ
ﺍﻟﺸﺨﺼﻲ ﻭﺍﻷﺳﺮﻱ.
ﺇﻥ ﻭﺟﻮﺩ ﻋﻼﻗﺎﺕ ﺃﺳﺮﻳﺔ ﻭﺣﻴﺎﺓ ﺃﺳﺮﻳﺔ ﻃﻴﺒﺔ ﻫﻲ ﺍﳊﺎﻟﺔ ﺍﻟﺴﻮﻳﺔ ﺍﻟـﻀﺮﻭﺭﻳﺔ ﻟﻠـﺴﻮﺍﺀ -٧
ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ،ﻭﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﻣﻌﺪﻝ ﻭﺟﻮﺩ ﺍﻷﺳﺮ ﺍﻟﱵ ﺗﺘﺼﻒ ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﰲ
ﺍﺘﻤﻊ ﻓﺈﻥ ﺍﻷﻣﺮﺍﺽ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﻘﻞ.
ﺇﻥ ﻣﺮﻭﺭ ﺍﻟﺸﺨﺺ ﲞﱪﺓ ﻣﻌﺎﻧﺎﺓ ﺷﺨﺼﻴﺔ ﳝﻜﻦ ﺃﻥ ﻳﺆﺩﻱ ﺇﱃ ﺯﻳﺎﺩﺓ ﻃﺎﻗﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ -٨
ﺍﻟﺘﻌﺎﻃﻒ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻣﻊ ﺍﻵﺧﺮﻳﻦ.
ﺇﻥ ﺷﻴﻮﻉ ﻗﻴﻢ ﺍﻻﻟﺘﺰﺍﻡ ﻭﺿﺒﻂ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﳌﻮﺩﺓ ﺗﻜﻮﻥ ﳍـﺎ ﻧﺘـﺎﺋﺞ ﺍﺟﺘﻤﺎﻋﻴـﺔ -٩
ﻣﺮﻏﻮﺑﺔ ﻋﻠﻰ ﺍﻟﺒﻴﺌﺔ.
ﻫﺬﺍ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺒﺤﻮﺙ ،ﻭﻟﻜﻦ ﺍﻟﻮﺿﻊ ﳜﺘﻠﻒ ﺷﻴﺌﺎ ﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻤﺎﺭﺳﺔ ﻭﺧﺼﺎﺋـﺼﻬﺎ
ﻋﱪ ﺍﻟﺜﻘﺎﻓﺘﲔ )ﺍﻷﻣﺮﻳﻜﻴﺔ ،ﻭﺍﻟﻌﺮﺑﻴﺔ/ﺍﻹﺳﻼﻣﻴﺔ( ،ﻓﺒﺎﻟﺮﻏﻢ ﻣﻦ ﺗﻘﺪﻡ ﻧﻈﺮﻳﺔ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻮﺟﻬﺔ ﺭﻭﺣﻴﺎ
ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻔﻨﻴﺔ ،ﺇﻻ ﺃﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻭﺧﺼﻮﺻﺎ
ﻣﺴﺄﻟﺔ ﺍﻟﺘﻌﺪﺩﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺗﻀﻊ ﻗﻴﻮﺩﺍ ﻛﺜﲑﺓ ﺗﻜﺎﺩ ﺗﻌﻮﻕ ﺍﻟﺘﻄﻮﺭ ﺍﻟﻄﺒﻴﻌﻲ ﺍﳌﺘﻮﻗـﻊ ﻓﻴﻬـﺎ ،ﻓـﺎﺘﻤﻊ
٧٦
ﺍﻷﻣﺮﻳﻜﻲ ﳎﺘﻤﻊ ﺷﺪﻳﺪ ﺍﻟﺘﺸﺮﺫﻡ ﻣﻦ ﺟﻬﺔ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺪﻳﲏ ﳌﻮﺍﻃﻨﻴﻪ ،ﻭﻟـﺬﻟﻚ ﻓـﺈﻥ ﺍﻷﺧـﺼﺎﺋﻴﲔ
ﺍﻻﺟﺘﻤﺎﻋﻴﲔ ﻣﻀﻄﺮﻭﻥ ﻟﻼﻟﺘﺰﺍﻡ ﺑﺄﻥ ﻳﻜﻮﻥ "ﳏﺘﻮﻯ" ﳕﺎﺫﺝ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻟﱵ ﻳﻘﺪﻣﻮﺎ ﺷﺪﻳﺪ ﺍﻟﻌﻤﻮﻣﻴﺔ
ﻣﻦ ﺟﻬﺔ ،ﻭﺃﻻ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻨﻤﺎﺫﺝ ﻣﻨﻄﻠﻘﺔ ﻣﻦ ﺃﻱ ﺗﻮﺟﻪ ﺩﻳﲏ ﻣﺆﺳﺴﻲ ﺑﻌﻴﻨﻪ ﻣﻦ ﺟﻬﺔ ﺃﺧـﺮﻯ ،
ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀ ﺍﳍﺮﻭﺏ ﺇﱃ ﺍﺻﻄﻼﺡ "ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ" ﺑﺎﻋﺘﺒﺎﺭﻩ ﻳﺸﲑ ﺇﱃ ﻓﻄﺮﺓ ﺇﻧﺴﺎﻧﻴﺔ ﻋﺎﻣﺔ ﳝﻜﻦ
ﺃﻥ ﻳﻨﺪﺭﺝ ﲢﺘﻬﺎ ﺃﻱ ﺗﻮﺟﻪ ﺩﻳﲏ ﺃﻭ ﻻﺩﻳﲏ ﺃﻭ ﻭﺛﲏ ،ﻭﻣﻦ ﻫﻨﺎ ﻓﻘﺪ ﺭﺃﻳﻨﺎ ﺑﻌﺾ ﻣﻦ ﻛﺘﺒـﻮﺍ ﺣـﻮﻝ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻣﺜﻞ ﺑﻮﻟﻠﻴﺲ ﻻ ﳚﺪ ﺣﺮﺟﺎ ﰲ ﺃﻥ ﻳﺮﺟـﻊ ﺇﱃ ﺍﳋﺮﺍﻓـﺎﺕ
ﻭﺍﻷﺳﺎﻃﲑ ﺍﻟﻘﺪﳝﺔ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺴﺤﻴﻘﺔ ﻟﻴﻨﻄﻠﻖ ﻣﻨﻬﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻷﺧﲑ ) (Bullis, 1996ﻋﻦ ﺍﻟﻌﻮﺍﻣﻞ
ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺮﺩ ﺍﺣﺘﻮﺍﺋﻬﺎ ﻋﻠﻰ ﺇﺷﺎﺭﺍﺕ ﻋﻤﻴﻘﺔ ﺍﻟﺪﻻﻟﺔ ﻋﻠـﻰ ﺍﺭﺗﺒـﺎﻁ
ﺍﻟﻮﺟﻮﺩ ﺍﻹﻧﺴﺎﱐ ﺑﺒﻘﻴﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﻞ ﻭﺑﺎﻟﻜﻮﻥ ﻛﻠﻪ ،ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟـﺪﻳﻦ
ﺍﳌﺴﻴﺤﻲ ﺍﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺩﺭﺟﺔ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ،ﻭﺭﻏﻢ ﺃﻥ ﺩﻳﺎﻧﺘﻪ ﻻ ﺗﺘﻀﻤﻦ ﻓﻘﻂ
ﺇﺷﺎﺭﺍﺕ ﺇﱃ ﺍﺭﺗﺒﺎﻁ ﺍﻹﻧﺴﺎﻥ ﲟﻜﻮﻧﺎﺕ ﺍﻟﻮﺟﻮﺩ ﺍﻷﺧﺮﻯ ﻭﻟﻜﻦ ﺗﺘﻀﻤﻦ ﺗﺄﻛﻴﺪﺍﺕ ﺣﺎﲰﺔ ﳌﺴﺄﻟﺔ ﺧﻠﻖ
ﺍﷲ ﻋﺰ ﻭﺟﻞ ﳍﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻟﻜﻞ ﻣﺎ ﳛﻮﻳﻪ .
ﻭﻟﻘﺪ ﺃﺷﺎﺭ ﺍﻷﺳﺘﺎﺫ ﺇﺩﻭﺍﺭﺩ ﻛﺎﻧﺪﺍ – ﺍﻟﺬﻱ ﻛﺎﻥ ﻭﻗﺘﻬﺎ ﺭﺋﻴﺴﺎ ﳉﻤﻌﻴﺔ ﺍﻟﻌﻮﺍﻣـﻞ ﺍﻟﺮﻭﺣﻴـﺔ ﰲ
ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ -ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺑﻮﺿﻮﺡ ﻋﻨﺪﻣﺎ ﻛﺘﺐ ﺣﻮﻝ ﻣﺸﺎﺭﻛﺔ ﻛﺎﺗﺐ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﰲ
ﻧﺪﻭﺓ ﻋﻘﺪﺕ ﰲ ﻭﺍﺷﻨﻄﻮﻥ ﻋﺎﻡ ) ١٩٩٢ﲝﻀﻮﺭ ﺩ .ﻋﻔﺎﻑ ﺍﻟﺪﺑﺎﻍ( ﺣﻴﺚ ﺃﺷﺎﺭ ﺇﱃ ﺃﻧﻪ "ﻳﺒـﺪﻭ ﺃﻥ
ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻭﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ ]ﻻﻧﺘﻤﺎﺋﻨﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺇﱃ ﺟﺎﻣﻌﺎـﺎ[
ﺗﻮﺍﺟﻬﺎﻥ ﲢﺪﻳﺎ ﻣﺸﺘﺮﻛﺎ ﳓﻮ ﺑﻨﺎﺀ ﳕﻮﺫﺝ ﺟﺪﻳﺪ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺫﺍ ﺣﺴﺎﺳﻴﺔ ﻟﻠﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ
… spiritually-sensitiveﻭﻟﻜﻦ ﺍﻟﺘﺒﺎﻳﻦ ﺑﲔ ﺍﻟﺒﻠﺪﻳﻦ ﻭﺍﺿﺢ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻹﻃـﺎﺭ ﺍﻟـﺪﻳﲏ ،
ﻓﺎﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ﺑﻠﺪ ﺷﺪﻳﺪ ﺍﻟﺘﻌﺪﺩ ﻣﻦ ﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ،ﻭﻟﺬﻟﻚ ﻓﺠﻤﻌﻴـﺔ
ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺗﺘﺒﲎ ﻣﺪﺧﻼ ﻏﲑ ﻣﺬﻫﱯ ،ﺷﺎﻣﻞ ﻟﻜﻞ ﺻﻮﺭ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺮﻭﺣﻲ
… ﺃﻣﺎ ﺍﳌﻤﻠﻜﺔ ﻓﻬﻲ ﺩﻭﻟﺔ ﻣﺴﻠﻤﺔ ﺃﺳﺎﺳﺎ … ﻭﻟﺬﻟﻚ ﻓﺎﻟﺘﺤﺪﻱ ﻋﻨﺪﻫﻢ ﺇﳕﺎ ﻳﺘﻤﺜﻞ ﰲ ﺇﻗﺎﻣﺔ ﺧﺪﻣﺔ
ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﺆﺻﻠﺔ ﺇﺳﻼﻣﻴﺎ…" ) … (Canda, 1992: 23ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﺍ ﻳﺸﲑ ﺇﱃ ﺣﺎﺟﺘﻨﺎ
ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻟﺘﺼﻮﺭ ﺍﻹﺳﻼﻣﻲ ﻟﻠﺨﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺃﻛﺜﺮ
ﻣﻦ ﳎﺮﺩ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻌﺎﻡ ﺑﺎﻟﻨﻮﺍﺣﻲ ﺍﻟﺮﻭﺣﻴﺔ ،ﻭﺇﱃ ﺃﻥ ﻋﻠﻴﻨﺎ ﺃﻻ ﻧﻨﺘﻈﺮ ﺍﻟﻜﺜﲑ ﳑﻦ ﻳﺸﺎﺭﻛﻮﻧﻨﺎ ﻧﻔـﺲ
٧٧
ﺍﻻﲡﺎﻩ )ﺍﻟﻌﻮﺍﻣﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﰲ ﳑﺎﺭﺳﺔ ﺍﳋﺪﻣﺔ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ( ﰲ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴـﺔ
.ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻘﻀﻴﺔ ﺍﶈﺘﻮﻯ
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Spencer, Sue (1956) "Religion and Social Work", Social Work, 1, (July) p.p.
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