Toj.su
Bahodihi va
khudbahodi yake az unsurhoi muhimi sokhti shakhs ba shumor
meravand, ki nisbat ba digar masalahoi on beshtar
mavridi tadqiq qaror yoftaand. Inson tavassuti dar si-
stemai munosibathoi jamiyati ishtirok namudan va bo
odamon muoshirat kardanash, khudro chun subekti holat,
amal va protsesshoi psikhikii khud ehsos mekunad va nis-
bat ba khudash chun «Man»-e baromad mekunad, ki ba «diga-
ron» muqobil ast va dar ayni zamon aloqai zich dorad.
Mafhumi «Man» onro ifoda mekunad, ki inson ayniyati
khudro ba khudash dar guzashtayu hozira va oyanda mefahmad.
«Man» qati nazar ba digarguniash dar vaziyathoi guno-
guni hayoti, novobasta az tagyiryobii shuur, aqidayu
maqsadho hamon «Man»-am, ki diruz budam, ayni zamon
hastam va dar oyanda hamon khel khoham bud.
Bahodihii «Man» natijai muqoisai doimii chizi
dar khud didai shakhs bo chizi dar digaron didai u meboshad.
Inson dar borai khud malumot jam namuda, onro bo
malumothoi dar borai digaron doshtaash muqoisa meku-
nad, in guvohi on ast, ki u nisbati sifathoi shakhsi,
raftor va zuhuroti khud beparvo nest. Ba iborai digar-
shakhs sohibi guruhi referanti (reali yo ideali) meboshad,
ki ba on doimo ahamiyat medihad va dar on nishon-
dihandahoi arzishnoki hayoti, shavqu havas va idealhoero
paydo mekunad, ki ba khudi u niz dakhl dorand. SHakhs dar
rafti muqoisa kardani khud bo etaloni (namuna) muqo-
isashavanda az natijai sanjish qanoatmand meshavad yo
qanoatmand nameshavad.
Dar adabiyothoi ilmi va amali du namudi khud-
bahodihi: khudbahodihii muvofiq va khudbahodihii no-
muvofiqro az ham farq mekunand. Hudbahodihii muvofiq
ba shakhs imkoniyat medihad, ki ba khud az nuqtai nazari
tanqidi munosibat karda, quvvayu imkoniyatihoi khudro
baroi halli masalahoi gunogun va talabothoi atrofiyon
muvofiq gardonad. In namudi khudbahodihi sharti zaru-
rii tashakkuli shakhsiyat meboshad. Hudbahodihii nomuvo-
fiq dar navbati khud ba du namud: khudbahodihii darajaash
baland va khudbahodihii darajaash past judo meshavad.
Hudbahodihii baland nishonai ba imkoniyathoi khud
az budash ziyod baho dodani shakhs meboshad. In namudi
khudbahodihi odatan shakhsro ba ziddiyati atrofiyon duchor
gardonida, baroi u tashkili munosibathoi solimonai
baynishakhsiro mushkil megardonad.
Hudbahodihii past nishonai ba qobiliyatu imkoni-
yathoi khud bovari nadoshtani shakhs meboshad. Vobasta ba
on shakhs dar ijroi faoliyat tashabbusro az dast doda,
nisbati khud qadrnoshinosi mekunad.
Hudbahodihi bo darajai iddaoi shakhs aloqai zich do-
rad. Darajai iddao gufta, darajai dilkhohi khudbahodihii
shakhsro meguyand, ki ba darajai dushvorihoi maqsadi shakhs
vobasta ast. Odatan, chunin maqsadhoest, ki muvofiqi
khohishu imkoniyati ust va natijaest, ki onro sohib shudan
mekhohad. Darajai iddaoi shakhsro dar surati ba u pesh-
nihod kardani masalahoi darajai hallashon gunogun mu-
ayyan kardan mumkin ast. Dar chunin holat shakhsoni da-
rajai iddaoyashon baland, ozmoishro az halli masalai
darajaash dushvor ogoz mekunad, shakhsoni darajai iddao-
yashon past boshad baraks korro az halli masalahoi
osonhal ogoz
mekunand. Bazan chunin shakli iddao ruy medihad,
ki shakhs kushishi ba
dast ovardani muvaffaqiyatero nakarda, balki az
nobarobarii on harf mezanad. Udar chunin holat yo
masalai dushvor va yo osonro intikhob mekunad. SHakhs
masalai osonro hal karda istoda, ba natijae muvaffaq
meshavad va dar surati hal karda natavonistani masala,
darajai dushvorihallii onro sabab mekunad va az in ob-
razi «Man»-i u digar nameshavad.
Darajai iddaoi shakhs az yakchand omilho vobasta ast:
a) az dushvorii voqeii suporishi peshnihodshuda; b) az ar-
zishnokii in suporishho baroi khudi shakhs; v) ba taasurote,
ki az muvaffaqiyatu nobarorihoi pesh dar rafti halli
masalahoi muvofiq ba amal omada bud; g) az khudbahodihi
sokhti shakhs.
