Inkishofi tasavvurot dar borai predmeti ilmi psikhologiya

Psikhologiyai hayoti hanuz az afkori psikhologii odamoni qadim sarchashma girifta,
davra ba davra tashakkul yoftaast va samthoi gunoguni inkishofi on dar marhalai muayyan ba tadqiqoti ilmi barkhurda, zaminahoi psikhologiyai ilmiro ba vujud ovardaast. Ravandi tahavvuloti donishhoi psikhologi tarikhi nihoyat durudaroz doshta, yakchand marhalaro dar bar megirad. Marhalai yakumi inkishofi donishhoi psikhologi afkori mutafakkironi dunyoi qadim va asrhoi miyona dar borai «ruh» meboshad. Dar zamoni qadim odamon hamaguna hodisahoi psikhikiro bo faoliyati ruh aloqamand do-
nista, khudi ruhro ba monandi yak soyai shaffofi jism, yak mavjudoti novobasta az jism vujuddoshta tasavvur mekardand. Tasavvurot dar borai ruh talaboti marifatii odamoni on zamonro nisbati darki hodisahoi «purasror», az qabili khobu khobbini, illyuziya, gallyutsinatsiyaho (tavahhumot) va gayra qanoatmand menamud az in ru dar hama tamaddunhoi zamoni boston atrofi in mafhum fikru aqidaho tashakkul meyoftand. Tabiat va mohiyati ruh az jonibi mutafakkironi zamoni qadim ba tavri gunogun sharh doda meshud. Ilmi muosir nuqtahoi asosii in afkorro dar zeri mafhumhoi gilozoizm va animizm guruhbandi menamoyad. Mafhumi gilozoizm (az yun. gilos-modda, ashyo va zoo-hayot) talimoti falsafiero ifoda mekunad, ki asosi onro tasavvurot dar borai hayot hamchun khususiyati umumii ashyo tashkil
medihad. Muvofiqi in talimot ruh chun vazn, shakl va hajm khosiyati hamaguna ashyo meboshad va in ast, ki tamomi ashyo zandaast.Dar zeri mafhumi animizm (az rim. anima-jon) dar ilmi muosir tasavvurotero mefahmand, ki muvofiqi on har yak ashyoi alohida ruhi khudro dorad, ki novobasta az on mavjud ast. Ruh dar tasavvuroti animisti mavjudi makhsus buda, hamrohi jism yo judo az on vujud doshta metavonad.Dar afkori mutafakkironi asrhoi miyona talimot dar borai ruh bo kame tagyiroti miqdori boqi mondand. Aknun ruh tanho khosi mavjudoti zinda donista shuda, kushishhoi avvalini basistemadarorii donishho va omuzishi tajribavi ba vujud omadand. Mahz dar in davra mafhumi «psikhologiya» ba maydoni ilm omad, ki dar ibtido manoi «ilm dar borai ruhro dosht. Muallifoni on peshnihod menamudand, ki psikhologiya boyad ruh va mekhanizmhoi faoliyati onro omuzad, vale na dar on zamon va na minbad rohu vositahoi omuzishi obektivii ruh (tavre, ki onro dar zamoni qadim tasavvur mekardand) paydo karda nashud. Hamin tavr talimot dar borai ruh hamchun predmeti psikhologiya to ibtidoi asri XVIII arzi vujud dosht va hamagon onro etirof mekardand. Talimot dar borai ruh zinai avvali inkishofi tasavvurot dar borai predmeti ilmi psikhologiya bud.Zinai navbati az tafriqaguzorii khudi hodisahoi psikhiki ba vujud omad. Joi ruhro dar afkori falsafipsikhologi hodisahoe ishgol namudand, ki ba mo shinosand va mo hangomi ba faoliyati ruhii khud nazar kardan, ba onho «duchor» meshavem. In hodisaho fikrhoi mo,
khohishho, hissiyot, khotirot va digar padidahoi olami ruhii mo meboshand, ki ba har kas az tajribai shakhsi malumand. Mafhume, ki tamomi in zuhurotro ba tavri umumi ifoda karda metavonad, mafhumi «shuur» ast va hamin tavr talimot dar borai shuur hamchun predmeti psikhologiya ba vujud omad. Faylasufi anglis Jon Lokk (1632-1704) asosguzori in aqida hisobida meshavad, ammo muallifi mafhum Rene Dekart (1596-1650) meboshad. Hardu olim dar zeri mafhumi «shuur» tamomi hodisoti psikhikii az jonibi odam idrokshavandaro mefahmidand. «SHuur – in az jonibi odam idrok namudani hamai on
chizest, ki dar olami ruhii u ba amal meoyand», gufta meshavad dar talimoti Jon Lokk. Minbad talimot dar borai shuur dar doirai nazariyai falsafii marifat – gnoseologiya, psikhologiyai em-
piriki va psikhologiyai assotsiativi tashakkul yoftand. Payravoni in talimot shuurro hamchun predmeti omuzishi psikhologi shinokhta, ba sifati usuli tadqiqi on metodi introspeksiya (az lot. tyugozryuege – ba botin nigaristan)- ro peshnihod namudand, ki manoash khudmushohida ast. Ba aqidai onho, «hodisahoi ruhi subektivi buda, ba omuzishi obektivi dastnorasand va az in ru khudmushohida yagona rohi jam ovardani dalelu burhon doir ba haqiqatu mohiyati olami ruhi va shuur meboshad». Mafhumi shuur tadrijan dar ilm mavqei ustavor kasb kard. On hamchun qobiliyati tanho ba odam khosbudai mushohida namudan az boloi zuhuroti olamii ruhii khud dar talimoti mukhtalifi dini niz istifoda burda meshud. Ammo noustuvori va noqisii talimot dar borai shuur niz ba zudi oshkor shudan giriftand. Hanuz hamzamoni mualifoni in talimot Leybnits (1646-1716) ba tanqidi on barkhosta gufta bud: «bovari ba on, ki olamiruhi tanho az dalelhoi idroki az jonibi shuur fahmidashavanda iborat ast, buzurgtarin manbai gumrohist». U peshnihod kard, ki olami ruhi, yane psikhika tanho az hodisahoi shuur iborat nest, balki dar on padidahoe niz vujud dorand, ki berun az shuuri mo jarayon megirand va olim baroi ifodai onho mafhumi beshuuriro istifoda namud. Dertar tanosubi shuur va beshuuri niz oshkor gardida, majozan ba aysberg – kuhi yakhin tashbeh doda meshud,ki qismi ziyodash dar zeri bahr pinhon buda tanho hissai kame didashavandaast. Albatta, ilme, ki tanho ba omuzi-
shi chunin hissai kami zuhuroti olami ruhii mo mashgul ast, nametavonist qonekunanda boshad.
Aqidahoi introspektivi niz ba tanqidi shadid rubaru gardidand. Qayd karda shud, ki istifodai introspeksiya hamchun metodi jaovarii malumoti ilmi nomumkin ast, zero natijahoi az on badastomada malumoti subektivi meboshand. Goho hatto chunin malumotro ba dast ovardan niz nomumkin ast. Masalan, jarayoni fikrho khud hodisai psikhikist va psikhologiya boyad mekhanizhoi amali fikriro omuzad, vale ijroi in kor tavassuti khudmushohida gayriimkon ast, zero odam nametavonad, ki dar yak vaqt fikr karda istoda, boz mushohida namoyad, ki chi tavr va bo kadom rohho fikr karda istodaast.Bo vujudi hamai in, shuur hamchun predmeti psikhologiya mavqei khudro to okhiri asri XIX ustuvor nigoh dosht.Tanho dar in davra dastovardhoi ilm va khususan ilmhoi biologi nuqtai nazarro ba in masala tamoman digar namudand. Dar nimai duyumi asri XIX tadqiqoti ziyodi fiziologi anjom doda shudand, ki ba omuzishi mekhanizmhoi raftori hayvonot ravona gardida budand. Dar zeri tasiri talimoti tahavvulotii Darvin, ki makhsusan dar in davra etirofi umumiilmi kasb karda bud, fiziologho natijahoi az tajriba bo hayvonot badastovardai khudro khosi odam niz hisobidand. Hamin tavr mafhumi nav «raftor» ba miyon omad, ki tasavvurotro dar borai predmeti psikhologiya ba tavri radikali tagyir dod. Talimot dar borai raftor zinai seyumi inkishofi tasavvurot dar borai predmeti psikhologiya bud. Jonibdoroni in talimot khudro bikheviorist menomidand, ki az kalimai anglisii barmeoyad. Aqidahoi payravoni bikheviorizmro dar shakli skhematikii sodda chunin bayon namudan mumkin ast: «hodisoti dar olami
ruhi baamaloyanda ba omuzishi obektivi dastnorasand, va psikhologiya boyad natijai ba tajribai ilmi dastrasi in hodisot, yane raftorro omuzad. Tahlili raftor imkoniyati bahoi obektivi dodan ba zuhuroti olami ruhiro faroham meovarad, zero raftor inikosi berunii olami botinist». Albatta, dar nazari avval chunin menamoyad, ki hamaash komilan durust ast. Mahz hamin taassurot bud, ki
afkori bikhevioristi bo surati baland pahn gashta, jonibdoroni ziyod paydo namud. In vaziyatro muhaqqiqi amerikoi E.Boring durust baho doda, chunin qayd kardaast: «aqidahoi bikhevioristi doirahoi ilmii on zamonro chunon taskhir karda budand, ki ba zudi tamomi psikhologho bikheviorist gashtand, vale onho chunon gunogunaqida budand, ki yagon bikheviorist bo digarash rozi shudan namekhost».Bo mururi vaqt noustuvor budani mafhumi raftor niz dar masnadi predmeti ilmi psikhologiya oshkor gardidand. Avvalin etiroz ba aqidahoi raftorgaroyonai bikhevioriston in bud, ki bikheviorizmro «psikhologiyai be psikhika» nomidand, zero bikheviorizmi ibtidoi raftorro aksulamali bevosita ba angezahoi beruna donista, na tanho naqshi psikhika va shuurro dar tanzimi on rad mekard, balki onhoro hamchun mafhumi ilmi inkor menamud. Minbad niz raftor hamchun predmeti psikhologiya ba tanqidi jiddi duchor omad. Masalan, olimi rus P.YA.Galperin (1902-1988) beasos budani davoi bikhevioristonro dar du samt dida mebaroyad. Avvalan, harchand,ki raftor hodisai obektivist, vale muhtavoi psikhologii on chun unsurhoi shuur baroi baqaydgirii obektivi dastnorasand. Badan ba aqidai olim bikhevioriston omuzishi raftorro be zuhuroti shuur maqsadi khesh qaror doda, ba intikhobi jiddi rubaru omadand: yo ba omuzishi
mekhanizmhoi fiziologii raftor shugl varzida tasdiq kardan, ki hej guna psikhologiya vujud nadorad va tanho fiziologiyai raftor mavjud ast; yo omuzishi mekhanizmhoi raftorro berun az fiziologiya ba roh mondan, yane bo tadqiqi tanosubi angezandaho va aksulamalho qanoatmand shudan. Bikhevioriston rohi duyumro intikhob kardand, vale dushvorihoi digar pesh omad. Ishtiroki mekhanizmhoi fiziologiro dar amalishavii raftor sarfi nazar kardan chandon kori sahlu oson nabud. Dertar tadqiqotho dar samti omuzishi sokhtori psikhologii shakhs, psikhologiyai faoliyat, maqsadguzori, maromnoki, tanzimi shuuronai raftor va gayra natijahoero ba bor ovardand, ki baroi isboti noustuvorii talimot dar borai raftor hamchun predmeti ilmi psikhologiya dalelhoi kofi budand. Hamin tavr, mafhumhoi ruh, shuur va raftor ifodakunandai tahavvuloti predmeti psikhologiya meboshand. In talimot bo vujudi mohiyatan khato budanashon baroi ilmi psikhologiya ahamiyati tarikhi dorand, zero mahz dar doirai onho justujui haqiqati psikhika surat girifta, poyahoi ustuvori ilmi muosiri psikhologiya ba vujud omadaand. Inro niz faromush kardan lozim nest, ki ilmi muosir mafhumhoi ruh, shuur va raftorro tanho chun predme-
ti psikhologiya inkor mekunad, va khudi mafhumho boshand dar shaklu mazmuni nav unsurhoi muhimi sistemai donishhoi psikhologi meboshand.