‫اﻟﻨﻈﺮﯾﺔ و اﻟﺘﺠﺮﯾﺐ‬

‫اﻟﺘﺠﺮﺑﺔ و اﻟﺘﺠﺮﯾﺐ‪:‬‬ ‫اﻹﺷﻜﺎل‪ :‬ھﻞ ﻟﻠﺘﺠﺮﺑﺔ دور ﻓﻲ ﺑﻨﺎء اﻟﻨﻈﺮﯾﺔ اﻟﻌﻠﻤﯿﺔ ؟‬ ‫أطروﺣﺔ اﻟﻧص ‪ :‬ﯾؤﻛد ‪CUVILLIER‬ﻣن ﺧﻼل ﻣﺟﻣوﻋﺔ ﻣن اﻷﻣﺛﻠﺔ دور اﻟﺗﺟرﺑﺔ اﻟﻌﻠﻣﯾﺔ‬ ‫أو اﻟﺗﺟرﺑﺔ ﻓﻲ ﺗﺄﺳﯾس اﻟﻧظرﯾﺔ اﻟﻌﻠﻣﯾﺔ ﺣﯾث ﯾﻧطﻠق اﻟﻌﺎﻟم ﻣن ﻣﻼﺣظﺔ اﻟظواﻫر اﻟطﺑﯾﻌﯾﺔ‬ ‫اﻟﻔﯾزﯾﺎﺋﯾﺔ ﻟﯾﺿﻊ ﻓرﺿﯾﺎت ﯾﺧﺿﻌﻬﺎ إﻟﻰ اﻟﺗﺟرﯾب ﻟﻠﺗﺄﻛد ﻣن ﻣدى ﺻﻼﺣﯾﺗﻬﺎ و ﺻﺣﺗﻬﺎ‬ ‫ﻟﯾﺧﻠص إﻟﻰ ﻗواﻧﯾن ﻋﻠﻣﯾﺔ ﯾﻌﻣﻣﻬﺎ ﻋﻠﻰ ﺟﻣﯾﻊ اﻟظواﻫر اﻟﻣﺗﺷﺎﺑﻬﺔ و ﺑذﻟك ﻓﺎﻟﺗﺟرﺑﺔ اﻟﻌﻠﻣﯾﺔ‬ ‫ﻫﻲ ﻣﻧطﻠق اﻟﻧظرﯾﺔ و ﻣﻧﺗﻬﺎﻫﺎ ‪ ،‬ﻟﻛن ﻣﺎ ﻫو اﻟﻔرق ﺑﯾن اﻟﺗﺟرﺑﺔ ﺑﺻﻔﺔ ﻋﺎﻣﺔ و اﻟﺗﺟرﺑﺔ‬ ‫اﻟﻌﻠﻣﯾﺔ‪.‬‬ ‫ﺟواب‪:‬ﯾؤﻛد ﻛوﺑري ﺑﯾن ﻣﻔﻬوم اﻟﺗﺟرﺑﺔ ﺑﺻﻔﺔ ﻋﺎﻣﺔ ﺑﺎﻋﺗﺑﺎرﻫﺎ ﻣﺟﻣوع اﻟﺗﻌﻠﻣﺎت و اﻟﺧﺑرات‬ ‫اﻟﺗﻲ ﯾﻛﺗﺳﺑﻬﺎ اﻟﻔرد ﻣن اﻟﺣﯾﺎة و ﺗﺗﻣﯾز ﺑﺎﻟﻌﻣوﻣﯾﺔ و اﻟﻧﻔﻌﯾﺔ و اﻟذاﺗﯾﺔ و اﻟﻣﺑﺎﺷرة و ﯾﺧﺿﻊ‬ ‫ﻟﻣﻼﺣظﺔ ﻋﺎﻣﺔ ﻏﯾر دﻗﯾﻘﺔ ﻋﻔوﯾﺔ و ﯾﻌﺗﺑرﻫﺎ ﻋﺎﺋﻘﺎ أﻣﺎم اﻟﻌﺎﻟم ﻓﻲ رﻓض اﻷدﯾﺎن و ﺑﯾن‬ ‫اﻟﺗﺟرﯾب و اﻟﺗﺟرﺑﺔ اﻟﻌﻠﻣﯾﺔ اﻟﺗﻲ ﻫﻲ إﻋﺎدة ﺑﻧﺎء ظﺎﻫرة ﻣﻌﯾﻧﺔ وﻓق ﺷروط ﻣﺣددة ﯾﺻﻧﻌﻬﺎ‬ ‫اﻟﻌﺎﻟم ذاﺧل ﻣﺟﺎل ﻣﺧﺗﺑر ﻓﻲ زﻣﺎن و ﻣﻛﺎن ﻣﺣدد ﻣﺗﺣﻛم ﻓﯾﻪ ﯾﺗﯾﺢ ﻟﻠﻌﺎﻟم ﻣراﻗﺑﺔ اﻟظﺎﻫرة‬ ‫ﺑﺷﻛل دﻗﯾق و ﺗﺳﺟﯾل ﻣﻼﺣظﺗﻪ ﺧﻼل ﻣﺳﺎرﻫﺎ اﻧطﻼﻗﺎ ﻣن ﺗوﺟﯾﻪ ﻋﻘﻠﻲ ﻣﺣدد ﻋﻠﻣﻲ ‪.‬‬ ‫ﻓﻣﺎ ﻫﻲ إذن أﻫم اﻟﺧطوات ﻟﻠﻣﻧﻬﺞ اﻟﺗﺟرﯾﺑﻲ؟‬ ‫ﻧص ‪ :‬روﻧﻲ طوم‪:‬‬ ‫اﻹﺷﻛﺎل اﻟذي ﯾﺟﯾب ﻋﻧﻪ اﻟﻧص‪:‬ﻣﺎ ﻫﻲ اﻟﺧطوات اﻹﺟراﺋﯾﺔ ﻟﻠﻣﻧﻬﺞ اﻟﺗﺟرﯾﺑﻲ و ﻣﺎ ﻫﻲ‬ ‫ﺷروط اﻟواﻗﻌﺔ اﻟﺗﺟرﯾﺑﯾﺔ ﻛﻲ ﺗﻛون واﻗﻌﺔ ﻋﻠﻣﯾﺔ؟‬ ‫أطروﺣﺔ اﻟﻧص‪ :‬ﯾﻌﺗرض ﻓﻲ اﻟﺑداﯾﺔ روﻧﻲ طوم ﻋﻠﻰ اﻟﻣﻧﻬﺞ اﻟﺗﺟرﯾﺑﻲ ﻓﻲ ﺻورﺗﻪ اﻟﻛﻼﺳﯾﻛﯾﺔ‬ ‫اﻟد ﯾﻛﺎرﺗﯾﺔ ‪،‬و ﯾﻘر ﺑوﺟود وﻗﺎﺋﻊ أو ﻣﻣﺎرﺳﺔ ﺗﺟرﯾﺑﯾﺔ ﺗﺗطﻠب ﻣﺟﻣوﻋﺔ ﻣن اﻹﺟراءات ﻛﻲ ﺗﻛون‬ ‫ﻋﻠﻣﯾﺔ و ﻫﻲ ‪:‬‬ ‫ ﻋزل اﻟظﺎﻫرة اﻟﻣدروﺳﺔ ﻋن ﻣﺟﺎﻟﻬﺎ اﻟطﺑﯾﻌﻲ و إﻋﺎدة ﺑﻧﺎﺋﻬﺎ داﺧل ﻣﺟﺎل ﻣﺧﺗﺑري ﻗد ﯾﻛون‬‫واﻗﻌﯾﺎ أو ﺧﯾﺎﻟﯾﺎ‪.‬‬

‫ إﺧﺿﺎع ﻫذﻩ اﻟظﺎﻫرة ﻟﻺﺧﺗﺑﺎر اﻟﺗﺟرﯾﺑﻲ ﺑﺣﯾث ﺗﻛون ﺗﺣت ﻣراﻗﺑﺔ اﻟﻌﺎﻟم ‪.‬‬‫‪ -‬إﺣداث اﺧﺗﻼل ﻋن اﻟظﺎﻫرة اﻟﻣدروﺳﺔ وﻓق ﻣﺻﺎدر ﻣوﺟﻬﺔ ﺑﻌﻧﺎﯾﺔ ‪.‬‬

‫ ﺗﺳﺟﯾل وﺗدوﯾن اﺳﺗﺟﺎﺑﺎت اﻟظﺎﻫرة اﻟﻣدروﺳﺔ ﻟﻬذا اﻟﺧﻠل ﺑواﺳطﺔ أﺟﻬزة دﻗﯾﻘﺔ‪ ،‬و ﻟﻛﻲ ﺗﻛون‬‫اﻟواﻗﻌﺔ اﻟﺗﺟرﯾﺑﯾﺔ ﻋﻠﻣﯾﺔ ﻻﺑد ﻣن ﺗوﻓر ﺷرطﯾن اﺳﺎﺳﯾﯾن‪:‬‬

‫‪ -‬ﻗﺎﺑﻠﯾﺗﻬﺎ ﻹﻋﺎدة ﺑﻧﺎﺋﻬﺎ و ﺗﻛرارﻫﺎ ﻓﻲ ﻣﺟﺎﻻت زﻣﻛﺎﻧﯾﺔ ﻣﺧﺗﻠﻔﺔ‪.‬‬

‫‪ -‬أن ﺗﺟﯾب ﻫذﻩ اﻟواﻗﻌﺔ اﻟﺗﺟرﯾﺑﯾﺔ ﻋن ﺣﺎﺟﺎت إﻧﺳﺎﻧﯾﺔ ﻧظرﯾﺎ أو ﺗطﺑﯾﻘﯾﺎ‪.‬‬

‫اﺳﺗﻧﺗﺎج‪:‬‬

‫إدا ﻛﺎن ‪ ARMEND CUVILLIER‬ﻗد ﻗدم ﻣﺟﻣوﻋﺔ ﻣن اﻷﻣﺛﻠﺔ ﻟﯾؤﻛد اﻟﻌﻼﻗﺔ ﺑﯾن‬ ‫اﻟﻧظرﯾﺔ و اﻟﺗﺟرﯾب اﻟﻌﻠﻣﻲ ‪ ،‬و ﻟﯾﺑﯾن ﻛﯾف أن اﻟﻌﺎﻟم ﯾﻧطﻠق ﻣن ﻣﻼﺣظﺔ ظﺎﻫرة أو ﺣﺎدﺛﺔ‬ ‫ﻓﯾزﯾﺎﺋﯾﺔ ﻣﻌﯾﻧﺔ ﻟﯾﺿﻊ اﻓﺗراﺿﺎ أو ﻓرﺿﯾﺔ ﻫﻲ ﺑﻣﺛﺎﺑﺔ ﺗﻔﺳﯾر ﻣؤﻗت ﻟﻬذﻩ اﻟظﺎﻫرة ﻟﯾﻧﺗﻘل ﺑﻌد ذﻟك‬ ‫إﻟﻰ إﺧﺿﺎﻋﻬﺎ ﻹﺧﺗﺑﺎر اﻟﺗﺟرﯾﺑﻲ ﻣن ﺧﻼل ﺗوﻓﯾر ﺷروط و أﺟﻬزة ﻋﻠﻣﯾﺔ دﻗﯾﻘﺔ و ﺣﯾن ﯾﻌﯾد‬ ‫اﻟﺗﺟرﺑﺔ ﻋدة ﻣرات و ﺗﺗﺄﻛد اﻟﻔرﺿﯾﺔ ﯾﻧﺗﻘل إﻟﻰ اﺳﺗﻧﺗﺎج اﻟﻘﺎﻧون اﻟﻌﻠﻣﻲ ﻓﯾﻌﻣﻣﻪ ﻋﻠﻰ ﺟﻣﯾﻊ‬ ‫اﻟظواﻫر اﻟﻣﺷﺎﺑﻬﺔ ﻟﻠظﺎﻫرة اﻟﻣدروﺳﺔ‪ ،‬و ﻓﻲ ﻫذا اﻟﺻدد ﯾﻘول ﻛﻠود ﺑرﻧﺎر»إن اﻟﺣﺎدث )اﻟظﺎﻫرة(‬ ‫ﯾوﺣﻲ ﺑﺎﻟﻔﻛرة و اﻟﻔﻛرة ﺗﻘود إﻟﻰ اﻟﺗﺟرﺑﺔ‪ ،‬و اﻟﺗﺟرﺑﺔ ﺗﺧﺗﺑر اﻟﻔﻛرة ‪ « .‬ﻣﻣﺎ ﯾﺟﻌل اﻟﻌﻼﻗﺔ ﺑﯾن‬ ‫اﻟﻧظرﯾﺔ و اﻟﺗﺟرﯾب ﻋﻼﻗﺔ ﺟدﻟﯾﺔ و ﯾرى روﻧﻲ طوم اﻟﻣﻧﻬﺞ اﻟﺗﺟرﯾﺑﻲ اﻟﻛﻼﺳﯾﻛﻲ ﻏﯾر ﻗﺎﺋم‬ ‫اﻟذات ﻓﻬﻧﺎك و إﻧﻣﺎ ﻫﻧﺎك وﻗﺎﺋﻊ ﺗﺟرﯾﺑﯾﺔ‪،‬ةﺗﻘﺗﺿﻲ إﺟراءات ﻣﺣددة و ﻫﻲ ‪:‬‬ ‫‪ -‬ﻋزل اﻟظﺎﻫرة ﻋن ﻣﺟﺎﻟﻬﺎ اﻟطﺑﯾﻌﻲ و إﻋﺎدة ﺑﻧﺎﺋﻬﺎ داﺧل ﻣﺟﺎل ﻣﺧﺗﺑري و ﺗوﻓﯾر‬

‫ﺷروط و أﺟﻬزة ﻋﻠﻣﯾﺔ دﻗﯾﻘﺔ و ﺗدوﯾن ﺟﻣﯾﻊ اﻟﻣﻼﺣظﺎت اﻟﻣﺗﻌﻠﻘﺔ ﺑﺎﻟﻣﺳﺎر اﻟﺗﺟرﯾﺑﻲ و ﺣﯾن‬ ‫ﺗﺗﺄﻛد اﻟﻔرﺿﯾﺔ ﻣن ﺧﻼل ﺗﺟﺎرب ﻣﺗﻌددة ﻓﻲ ﻣﺟﺎﻻت ﻣﺧﺗﻠﻔﺔ ﺗﺗﺣول إﻟﻰ ﻗﺎﻧون ﻋﻠﻣﻲ ﯾﺻﺎغ‬ ‫ﺻﯾﺎﻏﺔ رﯾﺎﺿﯾﺔ‪ ،‬و ﯾﺷﺗرط ﻓﻲ اﻟواﻗﻌﺔ اﻟﺗﺟرﯾﺑﯾﺔ ﻟﻛﻲ ﺗﻛون ﻋﻠﻣﯾﺔ أن ﺗﻛون ﻗﺎﺑﻠﺔ ﻟﻠﺗﻛرار و‬ ‫إﻋﺎدة ﺑﻧﺎﺋﻬﺎ و أ ن ﺗﺟﯾب ﻋن ﺣﺎﺟﺎت إﻧﺳﺎﻧﯾﺔ إﻣﺎ ﻧظرﯾﺔ أو ﺗطﺑﯾﻘﯾﺔ‪ .‬إدا ﻛﺎﻧت اﻟﺗﺟرﺑﺔ ﻫﻲ‬ ‫ﻣﻌﯾﺎر و ﻣﻘﯾﺎس ﺻدق أو ﺑطﻼن اﻟﻔرﺿﯾﺔ ﻓﻣﺎﻫو دوراﻟﻌﻘل ﻓﻲ ﺑﻧﺎﺋﻬﺎ؟ ﻫل ﻟﻠﻌﻘل دور ﻓﻲ‬ ‫ﺗﺄﺳﯾس اﻟﻧظرﯾﺎت ؟ أم أﻧﻬﺎ ﻣﻌطﺎة ﻓﻲ اﻟواﻗﻊ اﻟﺗﺟرﯾﺑﻲ ؟‬ ‫اﻟﻌﻘﻼﻧﯾﺔ اﻟﻌﻠﻣﯾﺔ ‪:‬‬ ‫ﻣﺎ ﻫﻲ ﺧﺻﺎﺋص اﻟﻌﻘﻼﻧﯾﺔ اﻟﻌﻠﻣﯾﺔ؟ ﻣﺎ ﻫﻲ ﺣدودﻫﺎ ؟‬ ‫ﻧص ‪ :‬ﻫﺎﻧز راﯾﺷﺑﺎﻧﺦ‪:‬‬ ‫اﻹﺷﻛﺎل اﻟذي ﯾﺟﯾب ﻋﻧﻪ اﻟﻧص‪ :‬إﻟﻰ أي ﺣد ﺗﺳﺗطﯾﻊ اﻟﻧزﻋﺔ اﻟﻌﻘﻼﻧﯾﺔ ‪ ،‬اﻟﻣﺛﺎﻟﯾﺔ و اﻟﺣدﯾﺛﺔ‬ ‫ﺑﻧﺎء اﻟﻣﻌرﻓﺔ اﻟﻌﻠﻣﯾﺔ؟‬

‫اﻻطروﺣﺔ ‪ :‬ﯾﻧﺗﻘد ﻫﺎﻧز راﯾﺷﺑﺎﻧﺦ اﻟﻧزﻋﺔ اﻟﻌﻘﻼﻧﯾﺔ اﻟﻣﺛﺎﻟﯾﺔ و اﻟﺣدﯾﺛﺔ ﻷﻧﻬﺎ ﺗﺗﻌﺎﻟﻰ ﻋن‬ ‫اﻟﻣﻼﺣظﺔ اﻟﺣﺳﯾﺔ و اﻟﺗﺟرﯾب‪ ،‬و ﺗﻌﺗﺑر أن ﻟﻠﻌﻘل ﻗوة ﺧﺎﺻﺔ ﺗﺟﻌﻠﻪ ﻗﺎد ار ﻋﻠﻰ اﻛﺗﺷﺎف‬ ‫اﻟﻘواﻧﯾن اﻟﻔﯾزﯾﺎﺋﯾﺔ اﻟﻌﺎﻣﺔ ﻟﻠﻌﺎﻟم اﻋﺗﻣﺎدا ﻋﻠﻰ اﻻﺳﺗﻧﺑﺎط و اﻟﺣدس اﻟﻌﻘﻠﻲ ‪ ،‬و ﯾرى أن اﻟﻣﻌرﻓﺔ‬ ‫اﻟﻌﻠﻣﯾﺔ ﻻ ﯾﻣﻛﻧﻬﺎ أن ﺗﺳﺗﻐﻧﻲ ﻋن اﻟﻣﻼﺣظﺔ و اﻟﺗﺟرﯾب ﻣﻣﺎ ﯾﺟﻌل اﻟﻧزﻋﺔ اﻟﻌﻘﻠﯾﺔ اﻗرب إﻟﻰ‬ ‫اﻟﻧزﻋﺔ اﻟﻣﺛﺎﻟﯾﺔ و اﻟﺗﺻوف ﻣﻧﻪ إﻟﻰ اﻟﻌﻠﻣﯾﺔ ‪.‬‬ ‫اﻟﺑﻧﯾﺔ اﻟﺣﺟﺎﺟﯾﺔ ‪ :‬ﯾوظف اﻟﻧص أﺳﻠوﺑﺎ ﺣﺟﺎﺟﯾﺎ ﯾﻌﺗﻣد آﻟﯾﺔ اﻻﺛﺑﺎت و اﻟﺗﺄﻛﯾد و اﻻﺗﺳﺎق‬ ‫اﻟﻣﻧطﻘﻲ‪.‬‬ ‫ﻧص ‪ :‬اﻟﺑﯾر أﻧﺷﺎﺗﯾن‪:‬‬ ‫اﻹﺷﻛﺎل اﻟذي ﯾﺟﯾب ﻋﻧﻪ اﻟﻧص‪ :‬ﻣﺎ ﻫو أﺳﺎس اﻟﻣﻌرﻓﺔ اﻟﻌﻠﻣﯾﺔ ﻫل ﻫو اﻹﺧﺗﺑﺎر اﻟﺗﺟرﯾﺑﻲ أم‬ ‫اﻟﺑﻧﺎء اﻟﻌﻘﻠﻲ اﻟرﯾﺎﺿﻲ أم ﻫﻣﺎ ﻣﻌﺎ؟‬ ‫اﻷطروﺣﺔ‪ :‬ﯾﻧطﻠق اﻧﺷﺗﺎﯾن ﻣن اﻧﺗﻘﺎد اﻟﺗﺻوﯾر اﻟذي ﯾﻌﺗﺑر اﻟﺗﺟرﺑﺔ ﻣﺟرد ﻣﻼﺣظﺔ ﻟﻠواﻗﻊ و‬ ‫أن اﻟﻧظرﯾﺔ ﻋﺑﺎرة ﻋن ﺗﺄﻣل ذﻫﻧﻲ ﺧﺎﻟص‪ ،‬ﻟﯾؤﻛد أﻧﻪ ﻻ وﺟود ﻟﻧظرﯾﺔ ﻋﻠﻣﯾﺔ ﻋﻘﻠﯾﺔ ﺧﺎﻟﺻﺔ و‬ ‫ﻻ وﺟود ﻟﺗﺟرﺑﺔ ﻋﻠﻣﯾﺔ ﻣﺳﺗﻘﻠﺔ ﻋن اﻟﻌﻘل‪ .‬ﻓﺑﻧﺎء اﻟﻧظرﯾﺔ اﻟﻌﻠﻣﯾﺔ ﯾﻘﺗﺿﻲ اﻟﺗﺟرﺑﺔ و اﻟﻣﻼﺣظﺔ‬ ‫و اﻟﻌﻘل ﻣﻌﺎ ﻷن اﻧﻐﻼق اﻟﻧظرﯾﺔ ﻋﻠﻰ ذاﺗﻬﺎ ﯾؤدي إﻟﻰ ﻓﻧﺎﺋﻬﻣﺎ ‪ ،‬ﻓﺎﻟﻣﻔﺎﻫﯾم و اﻟﻣﺑﺎدئ اﻟﻣﻛوﻧﺔ‬ ‫ﻟﻠﻧظرﯾﺔ اﻟﻌﻠﻣﯾﺔ ﯾﺑدﻋﻬﺎ اﻟﻌﻘل و ﻟﻛن ﺑﺗوﺟﯾﻪ ﻣن اﻟﺗﺟرﺑﺑﺔ ﻓﺎﻟﻌﻘﻼﻧﯾﺔ اﻟﻌﻠﻣﯾﺔ اﻟﻣﻌﺎﺻرة ﻫﻲ‬ ‫ﻋﻘﻼﻧﯾﺔ ﻣﺑدﻋﺔ ﺗﺑﺗﻛر ﻣﻔﺎﻫﯾﻣﻬﺎ و ﻣﺑﺎدﺋﻬﺎ ﻣن اﻟﻌﻘل اﻟرﯾﺎﺿﻲ و ﺗﻛون اﻟﻣﻌطﯾﺎت اﻟﺗﺟرﯾﺑﯾﺔ‬ ‫ﺗﺎﺑﻌﺔ ﻟﻬﻣﺎ ﻓﺎﻟﻌﻘل اﻟرﯾﺎﺿﻲ ﻫو ﻣﺑدع اﻟﻧظرﯾﺎت و ﻟﻛن دون اﺳﺗﻐﻧﺎء ﻋن اﻟﻣﻼﺣظﺔ و‬ ‫اﻟﺗﺟرﺑﺔ ‪.‬‬

‫اﺳﺗﻧﺗﺎج ‪:‬‬ ‫ﻧﺳﺗﻧﺗﺞ إذن أن اﻟﺗﺟرﺑﺔ ﻛﻣﺎ ﺗﺻورﺗﻬﺎ اﻟﻧزﻋﺔ اﻟﺗﺟرﯾﺑﯾﺔ أﺻﺑﺣت ﻣﺗﺟﺎوزة ﻓﻬﻲ ﻟم ﺗﻌد ﺗﺗﺣﻛم‬ ‫ﻓﻲ ﺑﻧﺎء اﻟﻧظرﯾﺔ اﻟﻌﻠﻣﯾﺔ ﻛﻣﺎ أن اﻟﻌﻘل ﻛﻣﺎ ﺗﺻورﺗﻪ اﻟﻧزﻋﺔ اﻟﻌﻘﻼﻧﯾﺔ اﻟﻣﺛﺎﻟﯾﺔ و اﻟﺣدﯾﺛﺔ ﻟم ﯾﻌد‬ ‫ﻣﻛﺗﻔﯾﺎ ﺑذاﺗﻪ و ﻗﺎد ار ﻋﻠﻰ اﻹﺳﺗﻐﻧﺎء ﻋن اﻟﻣﻼﺣظﺔ و اﻟﺗﺟرﺑﺔ ﺑل أﺻﺑﺣت اﻟﻧظرﯾﺔ اﻟﻌﻠﻣﯾﺔ‬ ‫ﺑﻧﺎءا ﻋﻘﻠﯾﺎ ﺣ ار ﯾؤﺳﺳﻬﻣﺎ اﻟﻌﻘل اﻟرﯾﺎﺿﻲ ﺑﺗوﺟﯾﻪ ﻣن اﻟﺗﺟرﺑﺔ‪» .‬إن اﻛﺗﺷﺎف اﻟﻣﻔﺎﻫﯾم و‬ ‫اﻟﻘواﻧﯾن اﻟﺗﻲ ﺗﺣل ﺑﯾﻧﻬﻣﺎ ﻫﻲ ﻣن اﻧﺗﺎج اﻟﻌﻘل اﻟرﯾﺎﺿﻲ إﻻ أن اﻟﺗﺟرﺑﺔ ﺗظل ﻣوﺟﻬﺎ و‬ ‫ﻣرﺷدا ﻟﻠﻌﻘل ﻓﻲ اﺧﺗﯾﺎرﻩ ﻟﻠﻣﻔﺎﻫﯾم « وﻫﻛذا ﻓﺎﻟﻌﻘﻼﻧﯾﺔ اﻟﻣﻌﺎﺻرة ﻫﻲ ﻋﻘﻼﻧﯾﺔ ﻣﺑدﻋﺔ ﺗﺑﺗﻛر‬

‫ﻣﻔﺎﻫﯾﻣﻬﺎ و أدواﺗﻬﺎ اﻋﺗﻣﺎدا ﻋﻠﻰ اﻟﻌﻘل اﻟرﯾﺎﺿﻲ وﺗﺣوﻟت اﻟﻣﻌطﯾﺎت اﻟﺗﺟرﯾﺑﯾﺔ إﻟﻰ ﻣوﺟﻪ‬ ‫ﻟﻠﻌﻘل و ﺗﺎﺑﻌﺔ ﻟﻪ ﻓﻣﺎ ﻫﻲ إدن ﻣﻌﺎﯾﯾراﻟﻌﻠﻣﯾﺔ اﻟﻧظرﯾﺔ و ﻣﻘﺎﯾﯾس ﺻﻼﺣﯾﺗﻬﺎ؟‬ ‫ﻣﻌﺎﯾﯾر اﻟﻌﻠﻣﯾﺔ اﻟﻧظرﯾﺔ ‪:‬‬ ‫ﻣﺎﻫﻲ ﻣﻌﺎﯾﯾر اﻟﻧظرﯾﺎت؟ ﻣﺎﻫﻲ ﻣﻌﺎﯾﯾر ﺻﻼﺣﯾﺗﻬﺎ؟‬ ‫ﻧص‪ :‬اﻟﺣﺳن اﺑن ﻫﯾﺛم‪:‬‬ ‫اﻹﺷﻛﺎل اﻟذي ﯾﺟﯾب ﻋﻧﻪ اﻟﻧص‪:‬ﻫل ﯾﻣﻛن اﻋﺗﺑﺎر اﻟﻧﻘد ﻣﻌﯾﺎر اﻟﻌﻠﻣﯾﺔ اﻟﻧظرﯾﺔ؟‬ ‫اﻷطروﺣﺔ‪:‬ﯾؤﻛد اﺑن ﻫﯾﺛم ﻋﻠﻰ أن اﻟﻧﺎظر و اﻟﺑﺎﺣث ﻓﻲ اﻟﻌﻠوم ﻋﻠﯾﻪ أن ﯾﺗﺳﻠﺢ ﺑﺎﻟرؤﯾﺔ اﻟﻧﻘدﯾﺔ‬ ‫ﻟﯾﻛﺷف ﻋن ﻣواطن اﻟﻧﻘص ﻓﻲ اﻟﻧظرﯾﺎت ا ﻟﻌﻠﻣﯾﺔ و ﻋن ﺿﻌﻔﻬﺎ و ﺗﻧﺎﻗﺿﺎﺗﻬﺎ ﻗﺻد ﺗﻌدﯾﻠﻬﺎ و‬ ‫ﺗﺟﺎوزﻫﺎ‪.‬‬ ‫اﻟﺑﻧﯾﺔ اﻟﺣﺟﺎﺟﯾﺔ ‪ :‬ﯾوظف اﻟﻧص أﺳﻠوﺑﺎ ﺣﺟﺎﺟﯾﺎ ﯾﻌﺗﻣد آﻟﯾﺔ اﻟﻌرض و اﻟﺗوﺿﯾﺢ واﻟﺗﻔﺳﯾر و‬ ‫اﻻﺳﺗﺷﻬﺎد ﺑﻣﺛﺎل ‪) :‬ﻧﻣودج ﺑطﻠﻣوس(‪.‬‬ ‫ﻧص‪ :‬ﻛﺎرل ﺑوﺑر‪:‬‬ ‫اﻹﺷﻛﺎل اﻟذي ﯾﺟﯾب ﻋﻧﻪ اﻟﻧص‪ :‬ﻫل ﯾﻣﻛن اﻋﺗﺑﺎر اﻟﺗﻛذﯾب و اﻟﺗﻔﻧﯾد ﻣﻘﯾﺎﺳﺎ و ﻣﻌﯾﺎ ار‬ ‫ﻟﺻﻼﺣﯾﺔ اﻟﻧظرﯾﺔ اﻟﻌﻠﻣﯾﺔ؟‬ ‫أطروﺣﺔ اﻟﻧص‪ :‬ﯾﺑﯾن ﻛﺎرل ﺑوﺑر أن ﻣﺎ ﯾﻣﯾز اﻟﻧظرﯾﺔ اﻟﻌﻠﻣﯾﺔ اﻟﺗﺟرﯾﺑﯾﺔ ﻋن ﻏﯾرﻫﺎ ﻣن‬ ‫اﻟﻧظرﯾﺎت ﻏﯾر اﻟﻌﻠﻣﯾﺔ ﻫﻲ ﻗﺎﺑﻠﯾﺗﻬﺎ ﻟﻠﺗﻛذﯾب و اﻟﺗﻔﻧﯾد‪.‬‬ ‫اﻟﺑﻧﯾﺔ اﻟﺣﺟﺎﺟﯾﺔ‪ :‬ﻟﻘد اﻋﺗﻣد اﻟﻧص أﺳﻠوﺑﺎ ﺣﺟﺎﺟﯾﺎ ﯾﻌﺗﻣد آﻟﯾﺔ اﻟﺗﺄﻛﯾد و اﻹﺛﺑﺎت و اﻹﺗﺳﺎق‬ ‫اﻟﻣﻧطﻘﻲ ﺑﺎﻹﺿﺎﻓﺔ إﻟﻰ اﻹﺳﺗﺷﻬﺎد ﺑﺄﻣﺛﻠﺔ‪.‬‬

‫اﺳﺗﻧﺗﺎج‪:‬‬ ‫إذاﻛﺎن اﺑن اﻟﻬﯾﺛم ﻗد أﻛد ﻋﻠﻰ ﻣﻌﯾﺎر اﻟﻧﻘد و اﻟﻣﺳﺎءﻟﺔ اﻟﻧﻘدﯾﺔ ﻛﻣﻘﯾﺎس ﻟﻌﻠﻣﯾﺔ اﻟﻧظرﯾﺎت‪،‬‬ ‫ﺣﯾث دﻋﻰ إﻟﻰ اﻟﺗﺳﻠﺢ ﺑﺎﻟرؤﯾﺔ اﻟﻧﻘدﯾﺔ ﺣﯾن اﻟﺗﻌﺎﻣل ﻣﻊ اﻟﻧظرﯾﺎت اﻟﻌﻠﻣﯾﺔ ﻟﻠﻛﺷف ﻋن ﻣﺎ‬ ‫ﺗﺣﺗوﯾﻪ ﻣن أﺧطﺎء و ﺗﻧﺎﻗﺿﺎت ﻗﺻد ﺗﺟﺎوزﻫﺎ‪.‬‬ ‫ﻓﺈن ﻛﺎرل ﺑوﺑر ﯾؤﻛد أن اﻟﻧظرﯾﺔ ﻻ ﺗﻛون ﻋﻠﻣﯾﺔ ﺗﺟرﯾﺑﯾﺔ إﻻ إذا ﻛﺎﻧت ﻗﺎﺑﻠﺔ ﻟﻠﺗﻧﻔﯾد و‬ ‫اﻟﺗﻛذﯾب‪ ،‬ﻓﺎﻟﻧظرﯾﺔ اﻟﻌﻠﻣﯾﺔ اﻟﺗﺟرﯾﺑﯾﺔ ﻫﻲ اﻟﺗﻲ ﺗﺳﺗطﯾﻊ أن ﺗﻘدم اﻻﺣﺗﻣﺎﻻت اﻟﻣﻣﻛﻧﺔ اﻟﺗﻲ ﺗﻔﻧد‬ ‫ﺑﻬﺎ ذاﺗﻬﺎ و ﺗﺑرز ﻧﻘﺎط ﺿﻌﻔﻬﺎ و ﺗﺟﻌل ﻓرﺿﯾﺎﺗﻬﺎ ﻗﺎﺑﻠﺔ ﻟﻠﺗﻛذﯾب‪.‬‬

anadariya wa tajrib.pdf

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