Filosofiyai empiriki
ki dar Angliya paydo
shuda bud, dar nimai
duyumi asri XVIII tufayli tarjumai asarhoi D.YUm,
D.Gartli ohista-ohista ba Germaniya guzasht.
I.Kant (1724-1804) az buzurgtarin mutafakkironi
in davra shinokhta shudaast. U asosguzori idealizmi klas-
sikii nemis ast, ki ideyahoi dialektikaro az nav
barqaror namudaast. U ziddi empiriyai Volf H. baromad.
Ba aqidai I.Kant, dar psikhologiya matematika va ekspe-
riment imkon nadorand, vale u on davra khato kard. Dar
barobari in, minbad zarurati onhoro niz qayd mekunad.
Muvofiqi aqidai I.Kant, protsessi marifat az tasi-
ri ashyo ba mo sar meshavad va on khususiyati empirikiro
dorad. Az in tasirot mazmuni marifat hosil meshavad.
Hamin tavr, u nazariyai aprioriro dar protsessi
marifat pesh burd. Manoi apriorizmi I.Kant hamin
ast, ki subekti donish doroi shaklhoi muayyani ideyahoi
pesh az vay mavjudbuda ast. In apriorizm bo mafhumi
ideyahoi modarzodi aynan yak chiz nest – inho ideyahoi mo-
darzodi nestand, balki shaklhoe meboshand, ki odam dar
rafti az shaklhoi madaniyati pesh az vay mavjuda bahra-
mand shudanash az bar kardaast.
I.Kant shaklhoi apriorii muroqibaro muayyan kard
va zeri on idrokro dar nazar dosht. Inchunin shaklhoi
apriorii tafakkurro dida mebaroyad, ki tavassuti onho
donishho hosil meshavand. I.Kant dar talimotash doir
ba marifat ba dialektika niz etibori kalon dodaast:
ziddiyatro lahzai zarurii marifat medonad. U dar zami-
nai shaklhoi apriorii aql talimotro doir ba appersiya
peshnihod namud. Appersiya, az nazari I.Kant, in quvvai
faole meboshad, ki sintezi tasavvurothoi dar ibtido
betartibona vujuddoshtaro mekunad. Appersepsiya imko-
niyat medihad, ki obektho khub dark va fahmida shavand.
Badi I. Kant falsafai klassikii nemisro I. G.
Fikhte (1762-1814) va F. SHelling (1775-1854) pesh bur-
dand. Fikhte faoliyatmandii marifatiro dar yak nav
prinsipi yagona dar Man-i mutlaq va SHelling dar ayni-
yati mutlaqi hasti va tafakkur medidand. Mohiyati
«Man»-ro faoliyat tashkil medihad. Binobar in Fikhte
meguyad: «mo az on jihat marifat mekunem, ki baroi amal
kardan doda shudaem». Donish na hamchun maqsad, balki
chun vositai hokimiyati ratsionali ba tabiat baromad me-
kunad. Fikhte taraqqiyoti ruhii odamro az kudaki to sinni
kamolat ba tavri dialektiki dida mebaroyad.
F.SHelling shogirdi I. G. Fikhte buda, subekti-
vizmi ustodashro zeri tanqid girift va hayoti ruhiro dar
doirai talimot doir ba tabiat barrasi mekunad. Tabiat
bo ruh zich aloqamand ast, meguyad u. SHelling taraqqiyoti
shuurro az ehsos to iroda qayd namudaast. Muvofiqi an-
deshai u, maqsad va faoliyati olii «Man»-ro sanat
tashkil medihad.
Dar sistemai idealistii G.V. Gegel (1770-1831) psi-
khologiya yake az qismathoi muhimi ruhi subektiviro
(shuuri individuali) tashkil medihad. SHuuri indivi-
duali (fardi) dar taraqqiyoti khud se zinaro az sar meguza-
ronad. Dar zinai yakum, ruh hamchun jism tahlil meshavad
va on predmeti ilmi antropolgiya ast. Dar in jo shaklhoi
gunoguni hodisahoi psikhologiro dar aloqamandi bo khu-
susiyathoi najodi, sinnusoli va fizologii odamon, bo
kharakteru mizoj va inchunin ehsos dida mebaroyad. Dar zi-
nai duyum, ki onro refleksiya nomid, ruh shuurro ifoda
mekunad. SHuur predmeti ruh ba shumor meravad. U rohi
taraqqiyotro az shuur to ba zinai khudshinosi va to ba aql
tasavvur mekard. Dar zinai seyum, ruh chi tavr khudro ba
sifati aql dark mekunad, tahlil megardad: ruhi nazari-
yavi, yane marifat va ruhi amali, yane iroda. In zinai
taraqqiyoti ruh predmeti omuzishi psikhologiya meboshad.
L.Feyerbakh (1804-1872) okhirin namoyandai falsafai
klassikii nemis ba hisob rafta, dar talimoti u fahmi-
shi materialistii psikhika mavqei kalonro sohib ast.
Feyerbakh L. dar falsafai khud insonro hamchun subekti
tafakkur mehisobad va onro az rui prinsipi antropo-
logi dar yagonagii jismu ruh dida mebaroyad. U takid me-
kunad, ki muqobilguzorii jism va ruh hatto ba tavri
mantiqi nomumkin ast. Feyerbakht L. odamro az tabiat
nakanda, ba on muqobil naguzoshta meomukht va onro yak
qismi tarkibii tabiat medonist. U jihati «tabii»-i
odamro muboliga karda, ba jihati ijtimoii vay etibo-
ri jiddi nadodaast.
Dar asri XVIII dar Germaniya omuzishi hodisahoi
empirikii ba odamu tabiat aloqamand shuru shud Dar in
joda sahmi muayyanro faylasuf, pedagogi barjasta va
psikholog I.Gerbart (1776-1841) guzosht, ki u asosguzori
psikhologiyai empirikii nemis donista shudaast.
Gerberg I. tarafdori psikhologiyai assotsiativi bu-
da. mekhohad, ki psikhologiyaro dar zaminai tajribaho va
pesh az hama dar asosi tahqiqi zuhuroti shuur murattab
sozad. Metodhoi omuzishi holathoi gunoguni shuurro mu-
shohida, khudmushohidakuni va tahlili mahsuli faoliyat
tashkil medihand. Eksperiment, ba aqidai u, baroi
tadqiqi shuur muvofiq nest. U takid menamoyad, ki baroi
tabdili psikhologiya ba ilm, boyad dar on matematikaro
istifoda burd. Faqat matematika tarifu fahmishhoi
moro aniqu ravshan namuda, baroi sanjishi onho imkoni-
yat medihad. Tasavvurot, ba qavli Gerbart I., in obrazhoi
murakkabi idrok ast. ki zeri tasiri obekthoi dar be-
run vujuddoshta paydo meshavand. Tasavvurot sohibi ni-
shondihandahoi sifati va miqdori ast. Hususiyathoi
miqdoriro bo chunin mafhumho ifoda menamoyad:
«beshtar» yo khud «kamtar», masalan, «tasavvuroti kamu besh
ravshanu aniq», «holati ruhii kamu besh boshiddat» va
gayra. Tavsifdihandai miqdorii tasavvurot – in quvva
buda, nishondihandai on «aniqi» mahsub meyobad. Tasav-
vurotro vobasta ba darajai aniqi, ba se qism judo namud:
a) shuuri aniqu ravshan; b) shuur – tasavvurothoi na on
qadar aniqu ravshan; v) beshuuri – tasavvurothoe, ki zeri
tasiri digar tasavvurotho mondaand va khirayu noravsha-
nand. Baroi on ki tasavvurot ba shuur vorid shavadu rav-
shan gardad, boyad on ba tajribai guzashta takya namoyad.
YAkjoyashavii tasavvurotro bo tajribai guzashta «apper-
sepsiya» nomid. Nazariyoti I.Gerbartro shogirdonash
M.V.Drobish, V.F.Folkman va T.Vayte davom dodand.