Ijtimoishavii shakhs

03.05.2024 Ilm 11 Views

Ijtimoishavi – in dar asosi az khud

kardani arzishhoi ijtimoi va

tarzhoi raftori baroi jomea
mufid, tashakkul dodani qobiliyati shakhs baroi burdani
faoliyati hayoti dar jomea meboshad.

Odam dar ravandi ijtimoishavi meyorhoi ijtimoi-
ro az khud namuda, moliki tarzhoi ijroi naqshhoi ijti-
moi va malakahoi jamiyati megardad. Ijtimoishavi – in
az khud namudani voqeiyati ijtimoi az jonibi shakhs ast.

Sarchashmahoi ijtimoishavii shakhs inhoyand:

tajribai sinni barvaqti bachagi – tashakkuli vazi-
fahoi psikhiki va shaklhoi odditarini raftor (khatohoi
alohidai sodirshuda, hangomi tashakkuli shakhs dar sinnu
soli barvaqti bachagi, dar sinni nisbatan kalontari ka-
molot ba dushvori isloh meshavand);
instituthoi ijtimoi- sistemai tarbiya, talim va
malumot;
tasiri baynihamdigarii odamon dar ravandi
muoshirat va faoliyat.

Ijtimoishavi mekhanizmi ba fard tahlil namudani
«shaklhoi tayyori ijtimoi» nabuda, balki ravandi khudso-
zii faoli shakhs ast va az sharoithoi muayyani ijtimoi
vobasta meboshad. Ijtimoishavi ba shakhs imkoniyati ba
sifati azoi komilhuquqi jomea amal kardanro medihad.

Ijtimoishavii fard bo muayyan namudani munosiba-
ti muvofiq ba arzishhoi ijtimoi aloqamand ast. Mud,
zavq, timoyuloti istemoli tagyiryobanda buda,
mavqehoi jahonbinii odamon va arzishhoi farhangi
umumibashari nisbatan poydortarand.

Har yak nasl hangomi ba hayoti jomea vorid shudanash
duchori mushkilahoi muayyane megardad. Ijtimoishavi
manoi tahti ananayu arzishhoi ijtimoii peshina «soz
kardani» naslhoi navro nadorad. Agar baroi padaron
imkoniyati farzandonro ba misli khud «sokhtan» muyassar
megasht, on goh ravandi tarikh az inkishofi khud boz me-
mond. Ijtimoishavi – in az jonibi nasli navras az khud
kardani mekhanizmhoi ijtimoi – psikhikii amalkunii
muvofiqi odamon dar jomeai insoni meboshad.

Tarzi ijtimoishavi bo darajai hukmronii kalonso-
lon bar khurdsolon muayyan karda meshavad. Dar jomeahoi
ibtidoi va totalitari ijtimoishavi inikosi bechunu-
charoi qolabhoi ijtimoii kalonsolon az jonibi khurdso-
lon meboshad. Dar jomeai mutamaddini demokrati prin-
siphoi tasiri baynihama naslho barobariyu hamkori,
imkoniyati inkishofi ozodonai nasli navras dar
chahorchubi arzishhoi bunyodii umumibashari ba shumor me-
ravad.

SHinoso kardani fard bo merosi ijtimoi – in oshno
namudani u bo madaniyati jomea va dastovardhoi bashari-
yat ast, ki onho dar arzishhoi moddiyu manavi va
meyorhoi munosibathoi ijtimoi tajassum shudaand. Dar
mafhumhoi madaniyat namunahoi raftori vojibi odamon
dar sohahoi mukhtalifi ruzgoru mehnat, hayoti jamiyativu
siyosi tajassum meyoband.

Natijai ijtimoishavii fard dar khususiyathoi shakh-
sii u zohir megardad, ki onhoro vay va jomea chun si-
fathoi az lihozi ijtimoi arzishmand qadr mekunand: si-
fati aql, khulqu atvor, tarzi raftor, botarbiyagi va
malumotnoki, mutobiqgardii ijtimoii fard, madani-
yatnoki va g. misoli onhoyand.

Hama odamon ba tavri musbat muarrifi shudan me-
khohand, ammo istilohi musbat muarrifi shudan az jonibi
har kas ba yak mano fahmida nameshavad. Masalan, vay-
ronkoroni jamiyati: duzd, qotil, rohzan, fohisha az
mashguliyati peshgiriftai khesh boyad sharm dorand, vale
baraks, onho dar takya bo aqidai guruhhoe, ki dar on ama-
li onho ba tavri musbat bahoguzori megardad, dar zehni
khud nisbati amali khud nuqtai nazari musbatro ba vujud
meorand va az on fakhr ham mekunand. Odamon baroi ni-
gohdoshti chunin didgoh az rui garizai tabii paygiri az
hamon doirai odamone mekunand, ki dar on fahmishi
tahiyakardai onho roje ba hayot va mavqei onho dar hayot
etirof karda meshavad.

Raftori odamro doirai talabotho, sistemai ar-
zishhoi qabulkardai u va on ki u chiro ba khud joiz medo-
nad yo namedonad, muayyan menamoyad. Dar darajai pasti
inkishofi ijtimoi dar shakhs shavqu ragbathoi khud ba khud
paydoshuda bartari dorand. Sokhti psikhikii chunin fard
ba tavri nokifoya inkishof yofta, dar u hissiyot bar khirad,
talaboti past bar talaboti oli bartari doshta metavo-
nand.

Nuqsonhoi ijtimoishavi dar davrahoi buhronii ha-
yoti fard nisbatan beshtar mushohida meshavand. Davrai
nisbatan «nozuki» vijai psikhika ba sinni navrasi rost
meoyad. Dar in sinnu sol dar hama chiz: dar tagyiryobii
chehra, sado, sokhti badan, tarzhoi navi tasiroti dutara-
fa bo muhit digargunii kulli ba nazar merasand. Gariza-
hoi tabiii jinsii bedorshuda shiddatu galayoni ziyodi bo-
tiniro tavlid mekunand.

Hayajoni baland, zaif gardidani bozdorii asabi,
dar mavridhoi muayyan ba tavri emotsionali zohir
nagardidani neruhoi botini shakhs nishonahoi buhroni
sinni navrasiand. CHun qoida, bo navras hanuz ham, ham-
chun kudak munosibat mekunand, ki on boisi etirozi
navras, muqobiliyatu inkori hama chiz va tahrifi sha-
klhoi khudtasdiqkunii u dar hayot megardad.

Raftori gunogunrangi ibtidoii khilofi qonunro
raftori delikventi menomand, ki on sistemai huquqvay-
ronkunihoi nochiz, gunohho va badraftoriho meboshand.
Omili asosii raftori delikventi az benazoratii peda-
gogi, betarbiyagi, kamfarhangi, inchunin az hodisahoi
gayrioddii psikhiki, karakhtii raftor va mayl ba
raftorhoi affektivi sarchashma megirand.

Raftori delikventi beshtar az nosozgorii tarbiyai
oilavi, «himoyatu gamkhorii barziyod» yo muomilai khele
dagal va tasiri nomusoidi doirahoi nisbatan khurdi
muoshirat vobasta meboshad. Nakhustin zuhuroti chunin
raftor – ba darsho naomadan, jangu jidol bo hamsolon,
maydaavboshi, khushunat bar hamsoloni zaif, tahdid,
duzdida rondani naqliyot, raftori gustokhona dar joyhoi
jamiyati meboshand.

Agar in tarzi raftori peshazjinoyatkori sari vaqt
peshgiri karda nashavad, on goh dar qolabhoi muvofiqai
raftor mutahkam shuda, tarzi raftori gayriijtimoiero
tashakkul medihad, ki vay dar sharoithoi muayyan ba ta-
shakkuli raftori ustuvori ziddiijtimoi ovarda meraso-
nad. Sababi avvalindarajai raftori ziddiijtimoi – in
mahrumshavi az manbahoi baroi shakhs arzishnok meboshad.

Nomutobiqqii ijtimoii shakhs va kajraftorii u az
zaifshavii nazorati ijtimoi, benazorati, zuhuroti
sahlangoronai gayriijtimoii shakhs dar marhilahoi
barvaqtii tashakkuli on vobasta meboshand. SHaroithoi
beruni, ki ba benazoratii muntazami raftor imkoniyat
medihand, bo qobiliyati khudmahdudkuni botinii shakhs
tabdil meyoband.

Talaboti asosii ijtimoii odam – in talabot khude-
htiromkuni ast, ki boyad az jonibi muhiti solimi ijti-
moi dastgiriyu hamovozi paydo namoyad. Zero shakhsi az
jonibi jomea radshuda ru ba shaklhoi gunoguni
kajraftori meovarad.

Farde ki hanuz ijtimoii nagardidaast, pesh az hama
ba meyorhoi baroi u dastrasi gayriijtimoi mayl meku-
nad. Hamin tavr, javonaki organizman zaif ba
araqnushiyu sigorkashi ogoz namuda, khudro «javoni
haqiqi» his mekunad.

Havasmandkunihoi muhobotomezi sarvaron ba khud-
dustii u muvofiq meoyand. Fard mahz dar in porafarhan-
gi gayriijtimoi ba yoftani manoi mavjudiyati khesh ogoz
menamoyad. Dar u maromi raftori devianti mustahkam me-
gardad. Amalhoi ziddimeyori baroi u hamchun meyor khiz-
mat mekunand.

Dar sinnu soli barvaqti bachagi baroi durust ta-
shakkul yoftani fard nuqsonhoi hangomi ijtimoishavi
baamaloyanda, nihoyat khatarnok meboshand. Ba fardi ta-
shakkulyobanda kollektivi ibtidoii ijtimoikunanda –
oila, hamsolon, guruhhoi gunoguni ibtidoiyu khurd
tasiri nisbatan beshtar merasonand.

Sifat va tarzi ijtimoshiaviro ba andozai ziyod az
sokhti ijtimoii hamin jomea niz muayyan kardan mumkin
ast.

CHunonchi, dar sharoiti totalitari bayni hastii
shakhsi va jamiyatii odam tazodho arzi vujud mekunand –
dukhelashavii psikhikai shakhs ba amal meoyad. Rohi hayot az
jonibi aksariyati odamon digar hamchun vositai harakat
ba sui takomuli shakhsi ehsos namegardad. CHi qadare ki
shakhs ba mafkurai rasmiyatparasti-shakhshuda giriftor
shavad, hamon qadar ziyodtar ba majroi umumii maylu
khohishi ommavi jalb megardad va dar hamin zamina shakhsi
moliki tipi shakhsiyati hukmravo (avtoritari), vobasta
tashakkul meyobad.

Sifathoi asosii in tipi odamon inhoyand:

konvensionalizm – be tanqid qabul kardani qoida
va meyorhoi shakhshudayu karakht;
bo iztirobu hayajon dar hama jo ijro kardani ta-
labothoi shakhshuda;
farmonbardori;
vobastagii avtoritari – peshi hokimiyati rasmi sar
kham namudan;
be tanqid bolobarorii sarvaroni siyosi, etiqod ba
ivaznashavanda budani onho;
agressiyai avtoritari – nafrat ba kasone, ki khilo-
fi andeshai u meboshand;
etnotsentrizm -dar ravandi umimijahoni-tarikhi
ba naqshi millati khud az had ziyod bahoi baland dodan va
ba khalqhoi digar nisbat dodani sifathoi manfi;
karakhti, taassubi tafakkur, asosii muhokimaho,
bahoguzoriho, nadoshtani qobiliyati mukolama namudan
va darki durusti harifon;
etimod ba «pokizagii akhloqi»-i faqat namoyanda-
goni guruhi khud, kushishi khudmuayyankuni tavassuti
mansubiya donistani khud ba ittihodiyahoi makhsus, magruri
va munosibati dushmanona ba odamone, ki shomili in it-
tihodiya nestand;
gum kardani bosalohiyati va masuliyati ijtimoi.

Hamai in «mahsuli shakhsi»-i nizomi totalitari me-
boshad. Dar turi ijtimoi-psikhologii totalitarizm pesh
az hama shakhsoni mayl ba konformizm doshta dar memo-
nand. Onho ba mifologiyashavii shuuri khud muqobiliyat
nishon nadoda, ba osoni giriftori siroyati ideologi me-
shavand. Va har qadare «ideya (fikr)» soddayu fahmo
boshad, hamon qadar shumorai khayrkhohon ziyod meshavad.

Har guna shakhs fazoi zindagi, «tekhnikai» zindagi,
masuliyati ba dush doshtani uhdadoriho, maylu ragbat,
shavqmandihoi nihoni va maqsadu maromhoi khudro do-
rost.

SHakhs payvasta baroi ba tartib ovardani jahon-
fahmi va oshkoru fahmo shudani olami khud kushish meku-
nad. Baroi ustuvor nigoh doshtani olami khesh hatto ba
khudfirebi niz dast zada metavonad. Baroi shakhs az kha-
robshavii dunyoi zehnii u, bemano gardidanii mavjudiyat
– az dast dodani umedu etiqod dida, fojiai buzurgtare
vujud nadorad.

Mushkiloti zindagi sadi rohi har guna shakhs shuda
metavonad. Ammo tanho shakhsoni zudmutobiqshavanda qo-
dirand vaziyati dushvorro digargun sozand, mekhanizmi
himoyai psikhikiro istifoda namoyand, miyoni arzishhoi
zindagi afzaltarashro baroi khud muayyan kunand va pe-
shomadhoi navi zindagoniro bubinand.

Ijtimoishavi – na faqat sohibi tajribai ijtimoi
shudani shakhs, balki tashakkuli ustuvorii shakhsiyati fard
niz meboshad.

Odamonro vobasta ba darajai ijtimoishavi az ham-
digar ba tavri zerin farq mekunand: a) ijtimoishuda-
shakhshoi ba sharoithoi hastii jamiyatii khud muto-
biqgashta; b) ijtimoinashuda- shakhsoni deviantii az ta-
laboti asosii ijtimoi durshuda (shaklhoi nihoii inguna
kanorajui- gushanishinist); v) shakhsoni ruhan bemor (de-
vonagon, marizoni asab, afrodi nuqsoni inkishofi psi-
khiki doshta va dar khudidorakunii psikhiki imkoniyati kam
doshta).

SHakhsi inkishofyofta dar barobari mutobiqsha-
vandagii ijtimoi, doroi avtonomiyai shakhsi va talabot
ba tasdiq namudani fardiyati khud meboshad. Dar holathoi
favqulodda chunin shakhs durnamoi hayotashro nigoh medo-
rad, ba mavqeho va maqsadu arzishhoi khesh sodiq memo-
nad.

U nojurihoi imkonpaziri psikhikiro dar vaziyathoi
favquloda bo majmui vositahoi himoyai psikhologi (khi-
radmandi zohir namudan, tang karda barovardan, ba ar-
zishho az nav baho doda tavonistan va g.) bartaraf mena-
moyad. Baroi shakhs dar holati inkishofi mutassil qaror
doshtan, khudtakmildihi va khudamaligardoni, baroi khud
hamvora kushodani ufuqhoi nav, marifat kardani
«khushihoi ruzi oyanda», justujui imkoniyathoi ruzmarra-
gardonii qobiliyathoi khud dar sharoithoi dushvor,
tahammulpaziri, qobiliyati amalhoi muvofiq namudan
dar vaziyathoi ikhtilofnok, hamchun meyor ba hisob mera-
vad.

SHakhsi ustuvor dar tahiyai naqshahoi hayoti ba imko-
niyathoi voqei takya namuda, az maylu iddaoi az meyor ziyod

duri mejuyad. SHakhsi inkishofyofta doroi hissiyoti baland
inkishofyoftai adolat, vijdon va sharaf ast. U baroi ba
dast ovardani maqsadhoi voqean muhim na karakhtgashta,
balki sobitqadamu boisror buda, qodir ast, ki kambu-
dihoi raftori khudro isloh namoyad.

Mushkilihoi zindagiro be afsuordaholiyu dar-
mondagi va bo ruhu tavoni toza bartaraf karda metavo-
nad. Hama guna muvaffaqiyatu komyobiho va nokomiyu
nobarorihoro, na az taqdir , balki az faoliyati khud vo-
basta medonad. U qodir ast, ki dar sharoithoi murakkabi
zindagi, masuliyatro ba dushi khud girad va qadam ba ta-
vakkalkorii zarur nihad.