Ozodii Iroda

Ozodii Iroda, kategoriyai falsafiest, ki muvofiqi on imsol dar halli masalahoi mukhtalif ozod buda, muvofiqi salohdidi khud amal mekunad. Bahsu munozirahoi tezu- tunde, ki dar atrofi in masala az zamoni Suqrot in jonib davom dorand, ba ahamiyati hayoti doshtani on guvohi medihand. Dar sharhi Ozodii iroda du jarayoni falsafi az yakdigar farq mekunand: determinizm (saba- biyati irodaro etirof mekunad) va indeterminizm (sababiyati iro­daro inkor mekunad).

Talimoti falsafii determinizm az rui sharhi omihoe, ki boisi amaliyothoi irodavi, megardand, boz ba du taqsim meshavad: determinizmi mekha­niki (B. Spinoza, T. Gobbs) va psi­khologi (T. Lipps). Talimoti I. Fikhte va M. F. Men de Biran namunai in determinizmi beshtar bosubot meboshad. Ammo dar tarikhi falsafa beshtar talimothoi omekhta va eklektikie mamuland, ki nuktahoi mukhtalifro ifoda meku­nand. Dualizmi I. Kant az hamin qabil ast.

Muvofiqi aqidai Kant inson chun vujudi oqil dar olami donistashavanda doroi Ozodii iroda ast. Va­le dar olami tajriba, ki dar on zarurati tabii hukmron ast, u dar intikhobi khud ozod nest, irodaash az sababe vobastagi dorad. Tasiri in aqida dar talimoti F. Shelling ham mushohida meshavad: vay az yak taraf, ozodiro zarurati botini medonad, az tarafi digar, khususiyati khudintikhobii faoliyati nakhustnii irodaro etirof mekunad. G. Ge­gel Ozodii irodaro na ba odam, balki ba «ruhi jahoni» nisbat medihad, ki on fahmishi «sof*-i Ozodii irodaro tajassum mekunad.

Dar falsafai burjuazii okhiri  asri 19 va asri 20 dar sharhi Ozodii iroda tamoyulhoi indeterminizmi volyuntari va personali mavqei khos dorand. Ba in guruh dasturi pozitiviro dokhil kar­dan mumkin ast, ki baroi az in masala sarfi nazar kardan mekushid. Masalan, dar talimoti A. Berg­son dar du tamoyul makhlut megar­dand. V. Vindelband hodisahoi irodaviro dar yak mavrid amaliyoti sababnok va dar mavridi digar ama­liyoti ozodona medonad. Ekaistensializmi ateisti (J. P. Sartr, M. Khaydegger) niz omuzishi Ozodii irodaro masalai muhim medonad. Muvofiqi in talimot odam tavassumi ozodii mutlaq buda, ba olami beruna muqobil ast. Dar in jo Ozodii iroda ba khudirodagi tabdil meyobad.

Dar talimothoi dinii teisti masalai Ozodii iroda dar ruhiyai khudmuayyankunii odam nisoat ba khudo tahqiq meshavad. Hatto mafhumi Ozodii iroda, ki etikai dini be on shuda nametavonad, bo mafhumi «fayz» va sar- navisht mukholifat dorad. Kushishi halli in ziddiyat boisi paydoishi jarayonhoi diniyu falsafii mukhta­lif gardidaast (masalan, tomizm va molinizm dar katolisizm, kalvi­nizm va arminianchigi dar protes­tantizm). Navhoi ashaditarini talimoti diniyu determivisti dar borai sarnavisht, ki vobastagii mutlaqi shakhsiyati insonro az quvvahoi favquttabii, irodai ilohi targib mekunad, bo hamrohii determi­nizmi naturalisti va etiqodhoi gunogun ba qazovu qadar shaklhoi asosii talimoti fatalizm meboshand.

Ozodii iroda dar afkori falsafiyu akhloqi va mazhabii forsu tojik niz yake az masalahoi markazi va mushkilpisand ba shumor meraft. Faylasufonu mutafakkironi peshin hamchun namoyandahoi maktabu raviya va firqahoi gunogun dar halli masalai Ozodii iroda mavqehoi mukholifro ishgol kardaand.

Dar in bobat tasiri is­lom hamchun ideologiyai hukmron va Quron, ki Ozodii irodaro ba tavri mukholif manidod mekardand, niz ziyod ast. Dar falsafai arabu forsizabon masalai Ozodii irodaro bori avval ahli murjiiya ba miyon guzoshtand. Mehvari badei du jarayoni mukholifmavqe — jabariya va qadariyaro mahz Ozodii iroda tashkil medod. Jabariyon Ozodii irodaro mutlaqan inkor karda, mukhtorii insonro dar intikhobi rohu tariqi zindagi namepaziruftand. Qadariya, baraks Ozodii iroda va sohibikhtiyorii insonro komilan etirof na- muda, uro ba natijai faoliyatash masul medonist.

Tamoyuloti jarayonhoi mazkurro dar halli masalai Ozodii iroda minbad mutaziliya va ashariya davom dod. Asosguzori mutazaliya Vosil ibni Ato dar asosi etirofi adolati khudo sohibikhtiyorii insonro pazirufta, sarnavishtro inkor namud.

Ba qavli Jaloluddini Rumi «mutazila meguyand, ki kholiqi afol banda ast va dar fele, ki az u sodir meshavad, banda kholiqi on fel ast» (Jaloliddini Rumi. Fihi mo Fihi. Tehron 1330, soli 200). Ashariyon hamchun tarafdoroni talimoti jabariya ba muqobili mutaziliya baromada, Ozodii iroda va sohibikhtiyorii insonro dar amolu kirdori u ba kulli rad mekardand.

Ba qavli asos­guzori ashariya Abulhasani Ashari faoliyati inson mutlaqan ba irodai Olloh vobasta ast. Muborizai mazkuri goyavi bilokhira bo ga- labai ashariyon anjom yoft, ammo bahs dar piromuni masalai Ozodii iroda dar asrhoi minbad niz dar talimoti Umari Khayyom, Jaloluddini Rumi, Nasiruddini Tusi, Hofizi Sherozi, Alii Hamadoni, Husayn Voizi Koshifi, Ahmadi Donish va digaron idoma yoftaast.

Falsafai marksisti dialektikai ozodi va zaruratro asosi sharhi masalai Ozodii iroda medonad.

Adabiyot: Engels Fridrikh, Anti-Dyuring, Dushanbe, 1975; Lenin Vladimir. Ilich, Daftarhoi filo­sofi, Asarhoi, jildi 38.

Adabiyot: O d i l o v N.. Jahonbinni Jaloliddin Rumi, Dushanbe 1964; Tursunov A., Ekhyoi Ajam, jurnali «Sadoi Sharq», 1982, № 1, 5; Dinorshoev M., Filosofiya Nosiriddina Tusi. Dushanbe,       1969; B ertels E. E. Izbrannie trudi. Su­fizm i sufiyskaya literatura, Moskva, 1965; Novikov K. A., Svoboda voli i mark­sistskiy determinizm, Moskva, 1981.