Toj.su
Baroi ba in yo on raftor,
amal yo faoliyati muayyan baho dodan, marom va sababhoi
vodorkunandai onhoro donistan zarur ast. Faolii shakhs
bo talabothoi u zich aloqamand ast. Talabot asosi paydo-
ishi maromhost. Agar maromho qone gardonidani tala-
boti muayyani yagon faoliyati insonro dar bar girad, on
goh onho hamchun zuhuroti konkretii talaboti shakhs ba-
romad mekunand. Marom gufta, quvvai botinii shakhsro
menomand, ki uro baroi qone gardonidani in yo on tala-
botash vodor mekunad.
Ba pustlokhi maynai sar roh yoftani in yo on baran-
gezandahoi hissi,
purzur yo zaif shudani onho az holati maromho voba-
sta ast. Samaranokii
angezahoi beruna na faqat az sifathoi voqeii on,
balki az holati maromhoi organizm niz vobasta meboshad.
Masalan, organizmi ser ba taomi az hama khushlazzatu jaz-
zobtarin ham etibor namedihad.
Maromi raftor hamesha sarshori hissiyotu emot-
siyaho meboshad. On chize, ki mo ba suyash sayyu talosh me-
varzem, moro ba hayajon meovarad. Dar in mavrid baze
hissiyotho vazifai durnamoiro ijro mekunand- onho mua-
yyansozandai talabot, ahamiyatnokii guruhi muayyani ob-
ektho meboshand va digaron boshand, bo muayyankunii
ahamiyatnokii sharoithoi alohidae aloqamandand, ki ba
dast ovardani obekti talabotro tamin menamoyand.
Emotsiyaho «muayyankunandai» bevosita ahamiyatnoki,
mufidiyat yo zararnokii in yo on hodisa mahsub yofta, quv-
vai organizmro baroi tasiri dutarafai fard bo ob-
ektho safarbar menamoyad.
Maromhoi raftori odam mohiyatan az holathoi ma-
romhoi raftori hayvonot bo on farq mekunad, ki on bo
sistemai duyumi signali ba nizom darovarda meshavand.
Dar barobari maromnho bo talabotho aloqamandan, zero
talabot asosi paydoishi maromhost.
Ba maromhoi raftori odam dokhil meshavand: shavqu
havasho, khohishho, kushishho, azmu niyatho, ragbatho,
maylho va maqsadguzori.
SHavqu havas – in munosibati hissii insonro ba
obekthoe ifoda mekunad, ki bo talabothoi ustuvori
odam aloqamandand. SHavqu havas ba obekte ravona me-
shavad, ki on baroi shakhs ahamiyati baland dorad.
CHunone, ki K.A. Geltvetsiy guftaast: «Agar olami
jismoni tobei qonuni harakat boshad, on goholami
ruhoni (manavi) na ba andozai kamtar tobe ba qonuni
shavqu havashost. SHavqu havas dar rui zamin sohiri
muqtadirest, ki dar peshi nazari hama mavjudot namudi
har yak ashyoro tagyir medihad».
SHavqu havas maromi raftori odam ast, ki bo tala-
bothoi tashakkulyofta muayyan karda meshavad. SHavqu
havasho dar asosi talabot ba amal meoyand, vale yak chiz ne-
stand. Agar talabot zarurat ba yagon faoliyatro ifoda
kunad, on goh shavqu havas tavajjuhi shakhsro ba yagon
faoliyat ifoda menamoyad. SHavqu havas dar surati ustu-
vor gardidanashon ba talabot mubaddal megardad.
Garchande ki shavqu havasho bo talabot robitai bevo-
sita doshta boshand ham, vale onho bazan darku fahmida
nameshavand. Vobasta bo vositahoi ba dast ovardani
maqsad shavqu havashoi bevosita va bavositaro az ham
farq mekunand.
SHavqu havas chun holati psikhiki ba haddi besh ba
protsesshoi ruhi tasir karda, onhoro faol megardo-
nad. Vobasta ba talabothoi shakhs shavqu havashoro az ruyi
mazmun ba moddi va manavi, az rui vasegi ba mahdud va
gunoguntarafa va az rui ustuvori ba kutohmuddat va ustu-
vor judo mekunand.
Qonegardonii shavqu havasho onhoro khomush nagar-
donida, balki sistemai bisyorsohai shavqu havashoro boz
ham tashakkul medihad.
SHavqu havasho ba sifati asosii raftori shakhs ba-
romad karda, mekhanizmi asosii psikhologii raftor shuda
memonad. SHavqu havasho na tanho odamro ba faoliyat
namudan havasmand mekunand, balki khudashon niz dar in
faoliyat tashakkul meyoband.
Vasegi va amiqii shavqu havashoi odam purarzishii
komili zindagii uro muayyan mekunand. SHavqu havashoi
shakhsi raftori ziddiijtimoi doshta chun qoida, bo
mahdudiyat, raviyai khudparastona, tamajuiyu manfiatpa-
rasti doshtanash farq mekunand.
Tavsifi shakhs dar khud doirai muayyani shavqu
havashoi uro dar bar megirad. SHavqu havashoi shakhs bo
khohish, ragbat va maylhoi u zich aloqamand meboshad.
Hohish – in maromest, ki dar on talabot baroi
qonegardiash ba ashyoi mushakhkhas ravona shudaast. Hohish
marhilai muayyani tashakkuli talabotro ifoda namuda,
doroi maqsad va naqshai amal ast. Hanuz Epikur
khohishhoi odamiro ba se guruh judo karda bud: 1)
khohishhoi tabii va zaruri (khohishi gizokhuri, nushidan,
khob kardan, istirohat namudan va g.); 2) khohishhoi tabii,
vale nozarur (masalan, khohishhoi shahvoni); 3) khohishhoi
na tabiiyu na zaruri.
Nomgui guruhi seyum bepoyon ast va onho: khohishhoi
aloqamand bo shuhratparastI, hokimiyatkhohI, sarvariyu
bartariyatjuI bar boloi digar odamon va gayra. Ammo du
guruhi avvali khohishhoi odamI niz benuqson nestand –
onho metavonand ba haddi ifrot rasand, az had ziyod sha-
did gardand va az sarhadi qonegardonii khud berun baro-
yand.
Hohish bo sayu kushish, yane bo jozibai balandi
emotsionalI ba obekti khohish tavsif doda meshavad.
Ragbat – sayyu kushishi iztiroboludai ustuvor ba
obekti muayyane ast, ki talabot ba on az boloi tala-
bothoi boqimonda bartarI paydo karda, ba tamomi
faoliyati hayotii odam samti muvofiq mebakhshad.
Ragbat sohai emotsionalI va irodaviro bo ham mut-
tahid namuda, vobasta az arzishi on chize, ki odam ba suyash
sayyu talosh dorad, musbat va manfI shuda metavonad.
Aksariyati ragbathoi manfI (ragbat ba pulu mol, ba
bozihoi sargarmkunanda va g.) boisi zavol yoftani shakhs
megardand va dar aksar mavrid zaminai raftorhoi jinoI
meshavand.
Ragbathoi musbat neruhoi odamro baroi noil shudan
ba maqsadhoi az lihozi ijtimoI ahamiyatnok (masalan,
ragbat ba sanat, ilm, namudhoi judogonai faoliyati
mehnatI va g.) safarbar mekunand. «Tamoman nobud shuda-
ni ragbatho (agar in imkonpazir boshad), boisi ba tavri
purra kundzehnu tiraaql gardidani shakhs megardad va har
qadare, ki shakhs giriftori chunin holat boshad, u hamon
qadar begarazu kholis ast».
Mayl – in jozibaest, ki ba guruhi muayyani obektho
ravona shudaast. Maylho metavonand tabiI boshand va dar
sharoithoi ijtimoI tashakkul yoband.
Maylhoi tabiI na hama vaqt fahmida meshavand.
Onho bo protsesshoi organikI aloqamand buda, faqat ba
andozai andak az jonibi shuur idora karda meshavand.
«Mayl baroi qonegardonidani talaboti khud nazdi aql
(mentalitet) masalaguzorI mekunad va onro chun dastgohi
kori istifoda mebarad. Ba tafakkur fishor ovarda, on-
robaroi daryofti tarzhoi qonegardonii talaboti khud
jalb menamoyad va to mavridi ba dast ovardani natijai
dilkhoh baroi dar samti muayyan kor kardan, majbur meso-
zad».
Dar radifi maylhoi garizavi va organiki vobasta
ba purzurshavii nerui onho paydarpayii zerin muayyan
gardidaast: 1) mayli shinosshavi (aksulamalhoi takh-
mini); 2) mayli jinsi; 3) mayli bartaraf kardani gurus-
nagi; 4) mayli shikastani tashnagi.
Mayli odam bo sababi khususiyati ijtimoi doshta-
nashon az garizahoi hayvonot farq mekunad. Odam har
qadar amiqan ijtimoi gardad, maylhoi u hamon qadar ba
nizom medaroyand. Zaif shudani psikhika, vayronshavihoi
ruhi ba purquvvat gashtani angezahoi instikti mebarad.
Masalan, dar olami jinoyatkori shakhsoni maylhoi khudsa-
ronai shahvoni doshta aksariyatro tashkil mekunand, ki bo
tarzhoi jinoyatkoriyu khushunat talabothoi shahvonii khud-
ro qone megardonand.
YAke az khususiyathoi asosii shuuri odami inkishofyof-
ta on ast, u qobiliyati az miyoni maylhoi khudash intikhobi
oqilona karda metavonad. Baroi in fard boyad bolotar az
mayli khud qaror girifta, dar kanor istad va az bayni
onho yakero intikhob kunad. In intikhob tavassuti ar-
zishhoi shakhs amali gardonida meshavad.
Maromi odam boshuurona va zershuuri meshavad. Ma-
romi boshuurona bo azmu niyathoi shakhs robitai zich do-
rad. Azm – in qarori boshuurona qabulkardai shakhs baroi
noil shudan ba maqsadi muayyan buda, vosita va tarzhoi
amal amal kardanro dar bar megirad..
Azm az vodorkuni ba amal kardan va banaqshadaro-
rii boshuuronai amal iborat ast.. Azmho ba misli tala-
bot doroi Hususiyathoi harakatbakhsh – quvva, boshidati va
g. meboshand. Azmho raftori odamro tashkil karda, ozo-
dii amaliyoti uro tamin mekunand va chun amali boshuu-
ronai raftor baromad menamoyand. Asosi boshuuronagii
azmro marom tashkil medihad.
Marom manoi vodorkuni va barangezishro dorad.
Boyad qayd kard, ki, na har vodorkuni marom shuda meta-
vonad. Masalan, raftor metavonad tufayli hissiyot va
maqsadguzori sodir shavad, vale maarom shuda nametavo-
nad. Baze barangezandaho fahmidashavandaand, vale,
bazeashon boshand fahmida nameshavand. Marom – in vo-
dorkunii fahmidashuda buda, baroi noil shudan ba
maqsadhoi mushakhkhas ravona karda meshavad.
Faoliyati odam odatan tavassuti yakchand marom su-
rat megirad. Dar in mavrid maromho khususiyati peshba-
randaro paydo mekunand.
Maromhoi peshbaranda ba faoliyat, obektho va
sharoithoi on mano mebakhshand.
Tamomi operatsiyahoi kamfahmidashuda beikhtiyor dar
asosi maqsadguzoriho (bazan onro ishtibohan «ma-
romhoi beshuurona» sharh medihand) sodir megardand.
Maqsadguzori – holati omodaboshi shakhs ba tarzi muayyani
raftor dar vaziyathoi muayyan meboshad. Maqsadguzori
asosi doimi va ustuvori raftori odam meboshad.
Du namudi maqsadnoguzoriro farq mekunand: umumi
va differensiali. Maqsadguzorii umumi dar nisbati
guruhhoi kaloni hodisaho va maqsadguzorii differensi-
ali dar nisbati obekthoi alohida ba vujud meoyad.
Hamin tariq, mekhanizmi vodorkuniyu maqsadofari-
ni raftori odam az majmui omilhoi shakhsii ba ham
aloqamand-raviyai shakhs, talaboti u iborat meboshad, ki
ba onho shavqu havasho, khohishho, kushishho, ragbatho,
azmho, maylho va maqsadguzorihoi zershuuri dokhil me-
shavand.
Maromhoi raftori odam, ki dar khud raviyai umumii
shakhsro dar bar megirad, qismati boshuuronai amalhoi
irodavi va raftori maqsadnoki uro tashkil medihand.
