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بهروز فرنو در گفت‌وگو با فارس: «مختار علیزاده» به معارف قدیم تعلق‌خاطر بیشتری داشت/ تأکید شاگرد فردید بر حکمت هنر اسلامی

رئیس بنیاد حکمی ـ فلسفی فردید گفت: بحث‌های زیباشناسی مرحوم مختار علیزاده تحت عنوان استاتیک در محافل علمی دنیا مطرح است و این در واقع همان بحث متأخری است که با ترکیب معارف قدیم به مباحث ذوقی و مبادی هنر حکمی توجه کرده است.

بهروز فرنو رئیس بنیاد حکمی- فلسفی فردید به مناسبت درگذشت مختار علیزاده محقق و استاد حکمت عرفان اسلامی، فلسفه هنر و حکمت و هنر اسلامی دانشگاه‌های تهران، تبریز و شاهد که سحرگاه روز 13 شهریور ماه جاری دارفانی را وداع گفت، در گفت‌وگو با خبرنگار آیین و اندیشه خبرگزاری فارس عنوان کرد: بین شاگردان مرحوم فردید، استاد علیزاده به معارف قدیم و دوره اسلامی تعلق خاطر فراوان داشت.

وی افزود: ایشان به خصوص به این نکته توجه داشتند که متون حکمت ذوقی نظیر متون عبدالرزاق کاشانی، شرح منازل‌السائرین خواجه عبدالله و تفسیر عبدالرزاق و شرح گلشن راز شبستری را تدریس کنند و ما هم از محضر ایشان بیشتر در این متون بهره‌مند شدیم.

فرنو با تأکید بر اینکه استاد علیزاده در جلسات درس و بحثشان ساعت‌ها در باب یک بیت از «گلشن‌ راز» در مسأله تفکر و همین طور اسماء مختلف الهی و نسبت بنی آدم و مظهریت آدم نسبت به این اسماء که در حقیقت همین موضوع عرفان و تصوف بحث می‌کند، افزود: به همین دلیل بنیاد فردید هم برای تسلیت مرحوم علیزاده، نامه خود را با بیتی از گلشن‌ راز آغاز کرد.

وی در ادامه یادآور شد: تأکید دیگری که مرحوم علیزاده داشت نسبت به شناخت موضوع، مسائل و مبادی هر علم در معارف قدیم و جدید بود، در آغاز هر علمی به ویژه علوم قدیم مثل منطق و فلسفه رئوس ثمانیه(هشت گانه) طرح می‌شد که موضوع مسائل و مبادی و سابقه، ابواب و غایت هر علم در آن بود، حتی در باب حکمت‌های 14 گانه دوره اسلامی اگر به این موضوع و مبادی توجه کنیم،‌ تفکیک بین اقسام حکمت برای مخاطبان آسان‌تر خواهد شد.

رئیس بنیاد فردید بیان داشت: به طور مثال در علم کلام و فلسفه که هر دو از علوم بحثی و استدلالی هستند، اگر توجه کنیم در علم کلام، کتاب و روایت هر دو از مبادی آن محسوب می‌شوند، این امر در مسائل علم فلسفه و عرفان و تصوف نیز دیده می‌شود، در حکمت اشراق هم قرآن و حدیث هر دو از مبادی عرفان و تصوف‌اند، این توضیح استاد علیزاده که در حقیقت براساس نظری از مرحوم فردید بود، به شرح مواقف و کتب کلامی قدیم است و کاملاً برای ما روشن می‌کند که هر معرفتی نسبت به معرفت دیگر و هر حکمتی نسبت به حکمت دیگر چه تفاوتی از حیث موضوع،‌ مسائل و مبادی دارد و اینها را با هم خلط نباید کرد.

*تأکید استاد علیزاده بر حکمت ذوقی، عرفانی و تصوف

وی با اشاره به تفاوت‌های معارف قدیم نسبت به معارف که برحسب موضوع مسائل و مبادی قابل بحث است، افزود: خود این نحوه توجه، امکان را به مخاطب می‌داد که قدیم و جدید، اقسام معرفت و حکمت را با هم خلط نکنیم و در حقیقت بتوانیم تمیز دهیم و در هر علمی با توجه به موضوع و مبادی هر علم به سراغ مسائل آن برویم.

فرنو در پاسخ به این سؤال که مباحث زیباشناختی و حکمت ذوقی استاد علیزاده بر چه مبنایی استوار بوده، ‌توضیح داد: همه می‌دانیم که بحث‌های زیباشناسی استاد که تحت عنوان استاتیک در محافل علمی دنیا مطرح است، در واقع همان بحث متأخر و جدید است و در معارف قدیم اگر بخواهیم به مباحث ذوقی و مبادی برای هنر قائل شویم، باید به حکمت ذوقی، عرفانی و تصوف توجه کنیم.

وی ادامه داد: به همین جهت هم هست که مرحوم علیزاده زمانی که می‌خواست بحث حکمت هنر اسلامی را طرح کند، نگاهی به معارف ذوقی قدیم به خصوص متون عبدالرزاق کاشانی یا شرح گلشن راز و متونی از این دست داشت و براساس این متون سراغ اسماء لطف،‌جمال و جلال می‌رفت و اینها را برای رسیدن به مسائل هنر از منظر اسلامی مبنا قرار می‌داد.

رئیس بنیاد فردید با بیان اینکه امروز بر اساس تذکرات استاد فردید می‌دانیم ما در عصر مابعد مدرن به سر می‌بریم و بدیهی است که هنرهای مدرن که در دوره‌های اخیر رایج است در عصر پست مدرن و به اصطلاح فرهنگی در بحران و «اما» و «اگر» خواهد بود، اظهار داشت: گذشته از مدرنیته، توجه به ویژه در کشور ما به سابقه معارف اسلامی و حکمت معنوی، علی القاعده باید در جهت گذشت از مدرنیته و تعالی آن باشد، نه صرف توجهات پست مدرن کافی نیست، بلکه باید تعالی ترانس مدرن یا متعال از مدرنیته مطرح شود.

وی افزود: بنابراین اگر بخواهیم از منظر حکمت هنر اسلامی به مباحث توجه کنیم، امروز ما باید در مسیر یک هنر ترانس مدرن یا ماوراء مدرن حرکت کنیم، مراتبی از این امر در برخی آثار هنری دوره بعد از انقلاب کم و بیش دیده می‌شود، منتهای مراتب جا دارد، با بحث‌های حکمت هنر اسلامی نظیر بحث‌های استاد علیزاده دقت شود و این معنا را عمق بخشید و هنرمندان با این توجه عمق بیشتری در آثارشان پیدا کنند تا بتوانند در طریق معنای عمیق‌تری سیر کنند.

*علیزاده از جنگ اضداد جمال و جلال گذشت و به صلح اضداد رسید

فرنو در پایان بخشی از متن ترحیم بنیاد حکمی ـ فلسفی فردید برای استاد علیزاده در بیستمین سالگرد فردید بدین شکل قرائت کرد که در ادامه می‌آید:

«جان شارح گلشن راز از قفس تن برآمد و همراه روحش در آسمان آن گلشن به پرواز درآمد، از جنگ اضداد جمال و جلال گذشت و به صلح اضداد رسید، وی در زمان حیات از اسماء قهر و لطف الهی گفت و سرانجام به اسم حسن رسید، در سحرگاه حسن دیده از جهان فروبست و به دیدار دوست شتافت.

زنده یاد استاد مختار علیزاده عارف وارسته و محقق متفکر چند روزی است که رخ در نقاب خاک کشیده و جمع مستمعین علاقه‌مند را ترک گفته است، اما شیوه تحقیق و تأمل او باقی است و جان‌های مشتاقان را به تفکر و تأمل در حکمت قدیم و جدید می‌خواند؛ حکمتی که در زمانه ما با پرسش متفکر فقید سیداحمد فردید طرح شد و رهروانی چون استاد علیزاده یافت.

بنیاد حکمی و فلسفی فردید ضایعه جانگداز رحلت استاد علیزاده در بیستمین سال درگذشت دکتر فردید را به عموم علاقه‌مندان به حکمت او و خانواده آن سعید فقید تسلیت عرض می‌کند و علو درجات روح پرفتوح آن سعید فقید و استادش را از درگاه ایزد منان خواستار است».

به گزارش فارس، مختار علیزاده دیپلم خود را از دارالفنون گرفت و از دانشگاه تهران در رشته فلسفه فارغ‌التحصیل شد. وی برای ادامه تحصیل به ایتالیا و سپس به قاهره سفر کرد و تحصیلات خود را در مقطع دکتری در دانشگاه عین الشمس نیمه کاره رها کرد و به ایران بازگشت.علیزاده سال‌ها در دانشگاه‌های مختلف به تدریس حکمت هنر اسلامی پرداخت. او از شاگردان سیداحمد فردید محسوب می‌شود.

184 دیدگاه دربارهٔ «بهروز فرنو در گفت‌وگو با فارس: «مختار علیزاده» به معارف قدیم تعلق‌خاطر بیشتری داشت/ تأکید شاگرد فردید بر حکمت هنر اسلامی»

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