چرا «نسبی‌گرایی» چیزِ بیخودی‌ست

آلن بلوم فیلسوف آمریکایی در جایی گِله کرد که: «هر استاد دانشگاه، از یک چیز مطمئن است: تقریبا هر دانشجویی که وارد دانشگاه می‌شود، معتقدست یا می‌گوید حقیقتْ نسبی است». البته شاید بلوم قدری غلو کرده باشد، اما من خودم مدرسِ دانشگاهم و به نظرم او نکتهٔ مهمی را کشف کرده بود.

آیا کسانی که می‌گویند «حقیقتْ ‌نسبی‌ست» یا این‌که «هر کسی حقیقتِ خودش را دارد»، واقعا خودشان این حرف را باور دارند؟ هر کسی که قدری عقل داشته باشد، می‌فهمد این حرفْ خودمتناقض است. اگر واقعا حقیقتْ نسبی باشد، پس خودِ این حرف هم نسبی است و خودش را نقض می‌کند. البته نسبی‌گرایی در اخلاقیات، شاید کمتر این‌گونه به‌نظر آید، چون معلوم نیست که ادعای «نسبی‌بودنِ معیارهای اخلاقی»، فی‌نفسه ادعایی اخلاقی باشد. اما به‌هرحال در عمل، نسبی‌گراییِ اخلاقی هم همان‌قدر خودشکنانه است. مثلا نسبی‌گرایانِ اخلاق، معمولا باور به معیارهای اخلاقیِ جهان‌شمول را محکوم می‌کنند و آن را نوعی «امپریالیسم فرهنگی» می‌دانند که تلویحا می‌گوید امپریالیسمِ فرهنگی چیزِ بدی‌ست. اما اگر معیارهای اخلاقی نسبی است، پس خودِ این ادعا که امپریالیسمِ فرهنگی چیزِ بدی‌ست هم نسبی است. در هر نوع بحثِ منطقی، توسل به اصلِ نسبی‌گرایی، یعنی «نابودیِ حتمیِ دوطرف» (این اصطلاح را زمانِ جنگ سرد برای اشاره به بازدارندگیِ ابرقدرت‌های اتمی جهان به کار می‌بردند، و منظور این بود که حملهٔ اتمی، علاوه‌بر نابودی دشمن، منجر به نابودیِ خود شما هم می‌شود).

شاید یک آدمِ نسبی‌گرا بخواهد با توسل به ترفندهای منطقی، کماکان نسبی‌گراییِ خود را توجیه کند، مثل شخصیتِ دود در فیلمِ «لبوفسکیِ بزرگ» که می‌گفت: «خب، این فقط نظرِ توست». ولی حتی سرسخت‌ترین نسبی‌گرا هم داروی خودش را نمی‌خورَد. اگر بی‌دلیل چنین آدمی را به آزار جنسیِ کودکان متهم کنید، دیگر اتهامِ شما ایده‌ای شخصی نیست که به اندازهٔ بقیهٔ عقاید معتبر باشد، بلکه با خشمِ تمام از بی‌گناهیِ خودش به‌عنوانِ حقیقتی عینی و واقعی دفاع خواهد کرد. شاید پُست‌مدرنیست‌ها بگویند که «حقیقت» محصولِ ساختارهای قدرت است و علومِ مدرن هم صرفا داستانی‌ست که مردانِ اروپاییِ سفیدپوست از خودشان درآورده‌اند، اما وقتی دنبالِ درمانِ سرطان‌شان می‌روند، یا سوار هواپیما می‌شوند تا در کنفرانس‌های پست‌مدرنیست شرکت کنند، آن‌وقت دیگر این دیدگاه‌های افراطی را دور می‌ریزند. به‌قول ریچارد داوکینز: «در ارتفاعِ ۳۰هزار پایی [سوارِ هواپیما]، یادشان می‌رود طرفدار ساخت‌گراییِ اجتماعی بودند».

در مورد نسبی‌گراییِ اخلاقی هم این صادق است. شاید بعضی‌ها ادعا کنند که قضاوت‌کردنِ فرهنگ‌های دیگر، نوعی امپریالیسم است، و عده‌ای هم هستند که درقبال رسومِ دهشتناکی مثل ختنهٔ زنان یا ازدواج کودکان، دهان‌شان را می‌بندند. اما اگر روزی قبیله‌ای را کشف کنیم که مثلا بچه‌های بیگناه را بیخود شکنجه می‌کند ‌ــ‌ یا رسومِ افراطیِ دیگری دارد ‌ــ‌ آن‌وقت همان آدم‌ها غضبناک می‌شوند و با این ایده که غیراخلاقی‌بودنِ چنین رسومی، امری صرفا سلیقه‌ای است، مخالفت می‌کردند.

البته می‌دانیم که نسبی‌گرایان آن‌قدر هم که به‌نظر می‌رسند ابله نیستند، اما این بدان معنا نیست که نسبی‌گراییْ بی‌ضرر است. حتی صرفِ این ادعا که هیچ‌گونه معیارِ جهان‌شمولی برای تعیینِ خوب و بد وجود ندارد، عواقبِ وخیمی دارد. هدفِ اصلیِ توسل به نسبی‌گرایی، فرار از انتقاد و پاسخگویی است، و این رویکردی خودخواهانه و فرصت‌طلبانه است. نسبی‌گرایی، باوری صادقانه نیست، بلکه بیشتر برگِ برنده‌ای است که هر وقت لازمش داشتید، آن را رو می‌کنید، و وقتی به آن نیاز ندارید، زیرکانه آن را مخفی می‌کنید. دیوید استو، فیلسوف استرالیایی به این می‌گفت «اثر اسماعیل»، که از روی نامِ راویِ داستانِ موبی دیک گرفت. در پایان رمانِ مِلویل، کشتی با همهٔ سرنشینانش غرق می‌شود، جز راویِ کتاب که می‌گوید: «من به تنهایی رهایی یافتم تا تو را خبر دهم».

مشکلْ این است که نسبی‌گرایی گرچه خودخواهانه و خودشکنانه است، ظاهرا چیزِ خوبی هم در خودش دارد. در زندگی روزمره، همهٔ ما با موقعیت‌هایی برخورد کرده‌ایم که آدم‌های مختلف بر سر موضوعی واحد، اختلافِ نظر دارند، و هیچ اطلاعاتِ عینی هم وجود ندارد که نشان دهد حق با کیست. ضمنا انتقاد از دیگران، شاید تحمیلِ عقاید بر آن‌ها، و درنتیجه، نقض آزادیِ دیگران به نظر آید. برعکس، اگر مسامحه‌گرانه به نسبی‌گراییِ اخلاقی نگاه کنیم، آن‌وقت شاید رویکردی روادارانه و فروتنانه و محتاطانه و درنتیجه قابل ستایش باشد. و درواقع هم درست است که رسوم فرهنگیِ نفرت‌انگیز را، اگر از منطق و تاریخ‌شان شناختی سطحی داریم، نباید شتاب‌زده محکوم کنیم. و بیش‌ازحد قضاوت‌گر بودن هم می‌تواند آزاردهنده باشد.

اما گاهی دیگر عین‌الیقین است که مردم اشتباه می‌کنند و تظاهر به خلافِ آن هم زیان‌بار است. اندی نورمن در کتابِ «ایمنی ذهن» می‌نویسد که ایده‌های بد مثلِ انگل ذهن است، و استراتژی‌هایی را برای مایه‌کوبیِ ذهن‌مان علیه آن‌ها پیشنهاد می‌دهد. درست همان‌طور که انگل‌های بیولوژیک می‌توانند به ابدانِ ما حمله کنند و ما را مریض کنند، انگل‌های ذهن هم می‌توانند اذهان‌مان را مبتلا کنند و ما را به موجوداتی ابله بدل کنند. ازین منظرِ ایمنی‌شناختی، نسبی‌گراییْ یکی از اخلال‌گرانِ اصلیِ سیستمِ ایمنیِ ذهنِ ماست.

معیارهای عینیِ خوب و بد، دفاعِ اصلیِ ما علیه ایده‌های بد است. اگر معیارهای‌مان را از دست بدهیم، آن‌وقت هیچ دفاعی نداریم. با توسل به نسبی‌گرایی، ایمنیِ طبیعی‌مان را غیرفعال می‌کنیم، و خود را در برابر موجی از ایده‌های بد آسیب‌پذیر می‌کنیم (چون عملا دیگر ایدهٔ بدی وجود ندارد) و از انتخابِ آگاهانهٔ ایده‌های خوب عاجز می‌شویم. ضمن این‌که معیارهای اجتماعیِ ما را تباه خواهد کرد، چون ایدهٔ مسئولیت‌پذیری در قبالِ عقاید و رفتارها را بی‌محتوا می‌کند، و دفاع از عقایدمان در برابر مخالفان را به امری غیرضروری بدل می‌کند.

به این معنا، نسبی‌گرایی صرفا ایده‌ای بد و اشتباه نیست، بلکه ام‌الفساد است؛ و دیگر باید آن را دور بریزیم.

 

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1,525 پاسخ

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