Toj.su
Gayr az dasturu tartiboti
ijtimoi ba psikhologiya va
raftori odamon munosi-
bati baynihamdigarii onho tasiri kalon merasonad. In
munosibatho khelo murakkabu gunogun buda, ba namudhoi
zerin judo meshavand: shakhsi va kori, rasmi va gayriras-
mi, barobar va nobarobar, ratsionali (oqilona) va emot-
sionali.
Munosibati shakhsi gufta munosibatero menomand,
ki bayni odamon novobasta az faoliyat va uhdadorihoi
bar dush doshtai onho ba vujud meoyad. Munosibathoi shakh-
si tavajjuhi dutarafa yo yakjoniba, hissi nafratu
badbini, hurmatu ehtirom, behurmati, dilbastagi yo bego-
nagi va gayraro dar bar megirand. In guna munosibatho
bayni hamaguna odamoni bo ham shinos ba vujud omada
metavonand.
Munosibathoi kori bayni odamon vobasta ba va-
zifahoi ba dush doshtai onho ba vuqu mepayvandand. Dar
jarayoni munosibathoi kori, hangomi ijroi in yo on kori
muayyan, odamon bayni hamdigar na hamchun shakhsiyat, bal-
ki hamchun shakhsoni masuliyatnok va uhdadorii muayyani
koriyu kasbiro ba dush doshta baromad mekunand. Miyoni
odamoni dar munosibati baynihamdigarii shakhsi qaror
doshta, mavjud budani munosibathoi kori hatmi nest va
baraks, baroi shakhsoni bo yakdigar munosibathoi kori
ogoznamuda, ba munosibathoi baynihamdigarii korii
muayyan muttahid gashtan, niz hatmi nest.
Munosibathoi rasmi – in munosibathoi «qonuni»,
yane bo yagon hujjati huquqi, qonunho, qarorho, nizomno-
maho, dasturho, farmonho va g. ba rasmiyat darovarda
shudaast. Munosibati gayrirasmi – in munosibate mebo-
shad, ki asosi huquqi nadorad, yane bo yagon khel hujjati
huquqi tanzim namegardad. Qayd kardan joiz ast, ki ham
munosibathoi shakhsi va ham munosibathoi korii odamon,
hamchun munosibathoi rasmi yo gayrirasmii bayni onho
shuda metavonand. Masalan, munosibathoi shakhsii bayni
zanu shavhar, ki bo hujjathoi rasmii idorai qaydi ni-
kohi shahrvandon qonuni gardonida shudaand, munosi-
bathoi rasmii baynihamdigarii onho ba hisob meravand.
Munosibathoi zanu shavharii shakhsone, ki az qaydi ido-
rai aqdi nikoh naguzashtaand, munositbathoi bayniham-
digarii gayrirasmi hisob meshavand. Agar odamon dar
munosibathoi korii baynihamdigariashon dar asosi
farmon yo qarore bo darnazardoshti maqomi onho dar ro-
bita shavand, on goh munosibati baynihamdigarii onho
munosibati korii rasmi va dar surati korgari yagon
namud tashkilot nabudanashon, munosibati bayniham-
digarii onho gayrirasmi nomida meshavad.
Munosibathoi korii barobari dar bayni odamone
ba amal meoyand, ki dar jarayoni faoliyatashon tobe yo
vobastai yakdigar nestand. Masalan, munosibati bay-
nihamdigarii korgaroni qatorii korkhona yo munosibati
baynihamdigarii donishjuyon. Onho dar jarayoni faoli-
yati yakjoya hamdigarro dastgiri mekunand yo ba hamdigar
payravi menamoyand. Munosibati korii nobarobari – in
munosibathoi baynihamdigarii odamone meboshad, ki
maqomi gunogun doshta, dar tobeiyati yakdigar qaror do-
rand. Masalan, munosibati baynihamdigarii rohbari
korkhona bo jonishini u.
Munosibati ratsionali (oqilona) – in munosibati
durandeshona va ehtiyotkoronai odamon meboshad. Dar in
jo har yak faoliyat fikr karda shuda, maqsadi muayyan va
tarzi rasidan ba on muayyan karda meshavad. Munosibati
emotsionali ba hissiyot takya menamoyad. Onho odatan pe-
shaki fikr karda nashudaand va maqsadi muayayn nadorand
va az nuqtai nazari imkoniyatho ba guruhhoi foidaovar yo
zararovar judo karda nameshavand.
Dar munosibathoi baynishakhsi munosibathoi ni-
zoi yo nizoi bo gunogunamudii khosashon maqomi muayyan
dorand. Odamon dar jarayoni in guna munosibatho toqati
ba hamdigar nazdik shudan, hamkori va zindagi kardan
nadorand, az hamdigar duri mejuyand va ehsosi badbini
mekunand. Dar holati yakjoya kor va muoshirat namudan,
bayni in guna shakhson nofahmihoi mushkilhal ba miyon
meoyand va onho rafta-rafta murakkabtar shudan megi-
rand.
Munosibathoi nizoi yo nizoiro az munosibathoi
ikhtilofi farq kardan lozim ast. Dar munosibathoi
ikhtilofi odamon az hamdigar duri namejuyand, munosi-
bathoi shakhsii khudro namekanand, balki kushish menamo-
yand, ki bo yagon rohu vosita nofahmihoi ba miyon omadaro
hallu fasl namuda, vaziyatro murakkab nagardonand.
Nofahmi va nizohoi baynihamdigarii odamonro
bo mavjud budani sababhoi ziyodi obektiviyu subektivi
purra bartaraf kardan gayriimkon ast. Sababhoi obek-
tivii nofahmi va nizoho vaziyathoe shuda metavonand,
ki dar onho odamon baroi ba dast ovardani maqsadho ba
hamdigar mone meshavand. Dar bisyor mavrid kushishi
nafare, ki baroi ba dast ovardani maqsade ravona gar-
didaast, gayriikhtiyor ba khohishu talaboti muqobili
nafari digar monea shuda metavonad. Masalan, agar az du
nafari dar yak hujra qaror doshta, yake khohishi istirohati
bofarogat kardan doshta boshadu digare khohishi dilkhushi
namudan, khohu nokhoh amali baroi ba maqsadrasi ravona
kardai onho boisi ba miyon omadani nizoi bayniham-
digari meshavad.
Sababhoi nizo bayni odamon obektivi va sub-
ektivi meshavand. Sababhoi obektivii nizoho na az
odamon, balki az vaziyat vobasta buda, sababhoi subek-
tivii nizoho boshad, ba khudi odamon vobasta ast. Sa-
babhoi subektivii nizoho farqiyati arzishho,
maqsadho, talabotho va khususiyathoi kharakteri odamon
shuda metavonand, yane farqiyati khususiyathoi psikhologii
infirodii odamon, ki boisi nomuvofiqii onho megar-
dad. Nomuvofiqii psikhologii dar muqoisa bo digar
omilhoi nizoangez, khud ba khud khelo kam boisi ba miyon
omadani nizoho megardad. SHumorai ziyodi hodisahoe
malum ast, ki dar onho odamoni az nigohi psikhologi
nomuvofiq, bo ham na tanho hamkoriyu hamdigarfahmi,
balki dustiyu barodari menamoyand. Malum ast, ki dar
olam du nafari az jihati psikhologi ba hamdigar monand
vujud nadorad. Pas malum meshavad, ki nomuvofiqii
psikhologii bayni odamon sababi asosii bavujudoii ni-
zo shuda nametavonad. Sababi asosii subektivii ni-
zoho, munosibati noshoista va nosozii shakhsii bayni
odamon meboshad.
Ba savoli, charo du nafari dar holati nizoi qaror
doshta nizo mekunandu bo hamdigar munosibati bad me-
namoyand, na hama vaqt javobi aniq, yakmano va durust
dodan mumkin ast. Agar ba shakhsoni dar holati nizoi
qaror doshta chunin savol doda shavad, pas az kame andesha
kardan onho ba tavri khud javob meguyand. Mushohidaho
nishon medihand, ki dar bisyor mavrid in javobho na sa-
babi ba miyon omadani nizo, balki natijai onhoro dar
bar megirand. Masalan, agar az yakei onho pursand, ki ba-
roi chi nisbati shakhsi duyum hissi badbini dorad, dar bi-
syor holat u javob medihad, ki zero shakhsi digar khudash
nisbati u hissi badbini dorad.
In tarzi iqrorshavi va muayyannamoii sababhoi aso-
sii nizo duchand gayriqanoatbakhsh ast. avvalan, munosi-
bati badi yake az odamon hej vaqt ba nizo ovarda namera-
sonad, chunki nizo faqat metavonad dar holati badbinii
dutarafa ba vujud oyad. Duyum, dar chunin holat ba savoli
asosii «charo yake ba digare hissi badbini dorad?», javob
doda nashudaast. SHakhsoni dar holati nizo qaror doshta,
ba omilhoi asosii nizoovar khelo kam sarfahm meravand
va sababhoi asosii paydoishi nizoro tahlil karda name-
tavonand. In boshad, yake az sababhoi asosii mavjudiyat va
mushkilhalli bisyor nizohoi baynishakhsi ba hisob mera-
vad.
Psikhologho dar jarayoni omukhtani munositbathoi
baynihamdigarii odamon, na tanho ba munosibati nizoii
onho, balki ba munosibati khelo nazdik, az jumla ba muno-
sibati komilan musoidi mehru muhabbatoomez va yo in ki
mahramonai odamon niz ahamiyat medihand. Natijai mu-
shohidaho guvohi onand, ki shakhsoni dar munosibathoi
mahramona qaror doshta, bo hamdigar khelo nazdik va ba-
roi yakdigar dastras meboshand. Munosibathoi nizoi va
munosibathoi mahramonai odamon du qutbi ba ham
muqobili musbi va manfii munosibathoi insoniro ni-
shon medihad. Dar bayni in du qutb munosibathoi bay-
nihamdigarii digare mahfuzand, ki dar onho nazar ba
munosibathoi zikrshuda, hissiyoti odamon na on qadar ay-
yon inikos yoftaast. Inguna munosibat yo raftorhoi oda-
mon mutanositban diqqati muttakhasisonro khelo kam jalb
namudaast.
Mukhtasaran ba on munosibathoe nazar meandozem,
ki munosibathoi dustona nomida meshavand. CHunin muno-
sibathoro dar zaminai sazovori bovarii hamdigar
gashtan, ba yakdigar sodiq budan, dar vaziyathoi gunogun
ba yakdigar dasti yori daroz kardan, dar maqsadrasihoi
yakdigar kumak namudan va g. mushohida kardan mumkin
ast. Munosibathoi dustonaro munosibathoi rasmi, ham-
kori yo oqilona nomidan mumkin nest. Onho hamesha gay-
rirasmi, shakhsi va emotsinali meshavand. CHunin munosi-
batho betama hastand, yane shakhsone, ki bayni yakdigar
dustii haqiqi dorand, az munosibathoi baynihamdigari
yagon khel foyidajuy namekunand. Odamon dar chunin namu-
di munosibat az didori hamdigar va khursand namudani
yakdigar qanoatmand megardand.
Dar munosibathoi baynihamdigarii dustona ham-
digarfahmii samimona mavqei asosiro ishgol menamoyad.
Zero shakhsoni bo hamdigar robitai dustidoshta ham-
digarro qarib be ibrozi sukhane ham fahmida metavonand.
Baroi hamdigarro dark kardani onho dar aksar mavrid yak
nigoh yo nimovoz, ishora yo harakati nochize kifoya ast.
Duston hamavaqt yakdigarro bo hama kamu beshi,
hamon tavre ki hastand, qabul mekunand,. Onho hamchun
qoida kushishi yakdigarro isloh kardan nadorand va agar
yagon amali dustashon pisandi onho naoyad, kushish meku-
nand onro tarze fahmonand, ki dustashonro naranjad.
Dustoni derin hamdigarro to darajae khub meshinosand,
ki aksulamalhoi yakdigarro bo aniqiyat peshgui karda me-
tavonand.
Meyor va qoidahoe, ki odamon dar munosibathoi
dustonai khud dastur menamoyand – in barobarhuquqi va
ehtiromi yakdigar, bovari va ba yorii yakdigar tayyor budan
meboshad. Rioya nakardani yake az in qoidaho boisi kanda
shudani rishtai dustii onho shuda metavonad. Duston dar
munosibathoi baynihamdigariashon kushish mekunand, ki
yakdigarro naranjonand.
Munosibati dustona baroi durust taraqqi kardan
va hamchun shakhsiyat vujud doshta tavonistani odam zarur
meboshad. SHakhsoni bo doirai duston faro girifta
nashuda, dar jarayoni hayoti khud mushkilihoi ziyodi psikho-
logiro az sar meguzaronand. In holat asosan ba davrai
kudaki khos ast. In davra(taqriban az 12-13 to 15-16 so-
lagi) davrae meboshad, ki dar on barqaror namudani ro-
bitahoi dustona dar tashakkulyobii durustu muvofiqi
kudak naqshi muhim mebozad. Mahz dar hamin davra
navrason, javonon va dukhtaron ba bisyor masalahoi mush-
kile duchor meoyand, ki durust barrasi namudanu hal-
namoii onho baroi tashakkuli munosibi psikhologii onho
zarur ast. In guna masalaho dar bisyor mavrid mahz bo
kumaki duston hallu fasl karda meshavad. Dar davrahoi
oyandai sinnusoli chunin zarururiyat digar ehsos karda
nameshavad. Vale agar inson dar tuli hayoti khud doirai
dustoni khudro vase gardonad yo aqallan nigoh dorad, on
goh baroi bartaraf kardani mushkilihoi manaviyu psi-
khologi va moddiyu maishii peshoyanda hej guna dushvori
namekashad.
Masalai digari ba munosibati baynihamdigarii
odamon aloqamand, ki diqqati olimonro ba khud jalb kar-
daast, ehsosi tanhoi ba hisob meravad. Natijahoi dar
asosi pursishhoi dar doirai beshumori odamon anjom do-
dashudai zerin guvohi olamshumul budani in namudi mu-
nosibat meboshad. Na beshtar 1-2 %-i pursidashudagon
iqror shudand, ki dar tuli hayoti khud marotibae ham
tanhoiro his nakardaand, hol on ki taqriban 10-30 %-i
onho iqror shudand, ki dar tuli hayot chunin hissiyotro
aqallan marotibae az sar guzaronidaand. Diqqati olimo-
nro beshtar zaminahoi ba miyon omadani tanhoi va oqi-
bathoi on, tasiri hissiyoti tanhoi ba psikhologiya va
raftori odamon ba khud jalb namudaast. Dar asosi
tadqiqothoi muvofiq natijahoi zerin ba dast omadand.
Tanhoi – chunin holati psikhologiest, ki na hama
vaqt oidi ba tavri obektivi khudro tanho his kardani
odam shahodat medihad. Masalan, yak shakhs metavonad az
tasiri odamoni digar ba purragi hifz karda shuda, bo
odamoni girdu atrof dar robita naboshad, vale bo vujudi
hamai in khudro tanho his nakunad. SHakhsi digar boshad,
muntazam dar doirai tavajjuhi atrofiyon qaror doshta,
bo onho dar robita meboshad, vale bo vujudi in khudro
tanho his menamoyad.
Muqarrar gardidaast, ki shakhs khudro faqat dar
mavride tanho (az jihati psikhologi) his menamoyand, ki
agar norasogi va nomukamalii munosibati shakhsoni ba-
roi u azizu nazdikro dark namoyad (na hamaro, balki shakh-
soni baroi u azizu nazdikro). Inho shakhsoneand, ki u me-
khohad bo onho muoshirat doshta boshad.
Tanhoi – in holati vaznini psikhikii bo tabi
nokhush, gamu anduhi ziyod va depressiya paygirishavanda
meboshad. Odamoni tanho odatan khelo badbakhtand, shakhso-
ni nazdik – dust nadorand, aloqahoi insonii qanoat-
mandkunandaashon khelo kam ast, robitai onho bo muhiti
beruna mahdud yo umuman az on mahrumand. Holati tanhoii
haqiqi dar surati duru daroz davom kardan, odatan boisi
vayronshavii psikhiki megardad, ki dar shakli asaboniyat,
bekhudi va begonagii bo hissiyoti negativii baralo
zohirshavanda mushohida meshavad. Voqean, holati tanhoi
ba har shakhs bo tarzhoi gunogun tasir merasonad: baze
odamoni tanho onro dar shakli gamgini, duyumiho dar
shakli tarsu vahm va seyumiho dar shakli qahru gazab az
sar meguzaronand.
Nomgui holati emotsionalii shakhsoni tanho ham
holathoi mutaassirkunanda meboshand. Noumedi, gam, be-
toqati, bechoragi, tars, vahm, diltangi, ruhaftodagi,
ziqqi, mayusi, talkhkomi, afsurdakhotiri, az dast dodani
orzuyu umedho, ehsosi ba kase lozim nabudan, asaboniyat,
bepanohi va g. ruykhati nopurrai holathoi az sarguzaro-
nidai odamoni pursidashuda vobasta ba tahlili javobhoi
onho meboshad.
Muddati vaqte ki shakhs khudro tanho ehsos mekunad,
ba sinnu soli u aloqamand nest; ham kudak, ham shakhsi
miyonasol va ham solkhurda khudro tanho his karda metavo-
nand. In holat az khususiyathoi infirodii odamon niz
khelo kam vobastagi dorad. Masalan, odamonro ba
guruhhoi az holati tanhoi ziyod yo kam mutaassirshavanda
judo kardan gayriimkon ast. Odamoni holati tanhoiro
azsarguzaronanda metavonand qobiliyatnok yo noqobil,
bojurat yo bejurat, yane khususiyathoi gunogun doshta
boshand. Bazan baroi paydoish va vusatyobii hissi
tanhoi, mavjudiyati ifroti (aksentuatsiya) kharakteri
odam zamina shuda metavonad. Agar guruhbandii khususi-
yathoi ifrotii K. Leongardro ba inobat girem, pas
malum meshavad, ki shakhsoni doroi khususiyathoi: disti-
miki, iztirobnok va purvajd beshtar giriftori chunin
hissiyot meshavand.
Ba mutaassirshavii odamoni holati tanhoiro az
sar guzaronanda, munosibati voqeiii onho bo odamoni
atrof va chi gunagii in munosibatho yak khel tasir mera-
sonad. Odamoni baroi muoshirat talaboti ziyod doshta,
dar surati bo du va yo se nafar muoshirati muntazam do-
shtanashon ham, khudro tanho his menamoyand; odamoni ba
muoshirat talaboti kam doshta, dar surati aqallan bo yak
nafar imkoniyati muoshirati muntazam doshtanashon, khud-
ro tanho his namekunand.
Tanhoi ba shakhsiyat va raftori odamon tasiri
manfi merasonad. Odami holati tanhoiro azsarguzaro-
nanda khudro ba misli digaron his namekunad, u khudro
diqqatjalbkunanda, dilkash, shavqovar, khushsurat
namehisobad, fikr mekunad, ki bo u muoshirat namudan
shavqangez nest, binobar in az odamon duri mejuyad. Ba u
chunin menamoyad, ki uro hej kas dust namedorad va hurmat
namekunad. Bo chunin andeshaho u az muoshirat namudan bo
odamon kanorajui mekunad.
Odamoni holati tanhoiro azsarguzaronanda nazar
ba odamone, ki hissiyoti tanhoi nadorand, noumedu mayus
menamoyand. Bo guzashti ayyom dar onho hissiyoti ziyodi
rahmu shafqat ba shakhsiyati khud, khudbini va khudparasti
paydo meshavad. Dar chunin vaziyat qaror doshta, onho az
atrofiyon faqat nokhushi va az oyanda yagon chizi badro inti-
zor meshavand. Dar bisyor mavrid zindagii khud va digaro-
nro bemano hisob menamoyand. Kamsukhan, orom buda,
kushish mekunand, ki nazarnogir boshand. Dar bisyor
mavrid simoyashon mondashuda va khobolud ba nazar mera-
sad.
Hissi holati tanhoi vobasta ba tabiati psikholo-
gii khud zuhuroti yagona nest. Hissi holati tanhoi dar
namudhoi gunoguni zerin padid meoyad: kuhnashuda, vazi-
yati va guzaranda. Hissi holati tanhoii kuhnashuda – in
hissi muntazamu tagyirnayobandai tanhoiest, ki odamro
doimo faro megirad. Vay hangome padid meoyad, ki odam
dar muddati tuloni bo sababe ba shakhsi nazdiki khud, ki bo
u muoshirat kardan mekhohad, robita barqaror karda
nametavonad va fikr mekunad, ki in amal baroi u digar
muyassar namegardad. Hissi holati tanhoii vaziyati ho-
latest, ki odam onro faqat dar vaziyathoi judogonai
makhsus az sar meguzaronad. Masalan, yak guruh odamon khud-
ro faqat dar bayni odamoni begona tanho his namuda, dar
bayni odamoni khudi in hissiyotro az sar nameguzaronand.
Hissi holati tanhoii guzaranda boshad, chunin holati
tanhoiest, ki dar fosilahoi muayyani vaqt, dar hamon yak
holati monand paydo va nobud meshavad (baze vaqt chunin
holatro khuruji tanhoi nom mebarand). Hissi holathoi
ham vaziyati va ham guzaranda, hamchun qoida, ba psikhika
va raftori inson tasiri manfii muayyan namerasonand.
Ba tafovuti bayni munosibthoi voqei va inti-
zorii ba hissi holati tanhoi khos buda, odamon ba tavri
gunogun ahamiyat medihand. Ba in nigoh nakarda, dar
guruhi kaloni odamon aksulamalhoi hissi holati tanhoi
– hissi notavoni va tarsu vahm mushohida meshavad. Aksu-
lamalhoi fardii odamon nisbati azsarguzaronii hissi
holati tanhoi dar shakli zerin surat megirad. Onhoe, ki
dar tanho mondanashon khudashonro gunahgor medonand,
beshtar puriztirob meshavand. Onhoe, ki dar tanho mon-
danashon atrofiyonro gunahgor medonand, hissiyoti talkhi
qahru gazabro, ki boisi padid omadani hissi nafrat va
badbinii onho nisbat atrofiyon megardad, az sar meguza-
ronand. Agar shakhs dar tanho mondanash bo bovari khu-
dashro gunahgor hisob kunad, on goh uro hissiyoti gamgini
faro girifta, beshtar khudro sazo meguyad. Agar shakhs bo-
vari doshta boshad, ki baroi tanho mondanash digaron gu-
nahgorand, pas in guna odamon zudranj shuda, az khud
raftorhoi khushunatomez yo in ki dushmanona zohir meku-
nad.
Odamoni holati tanhoiro azsarguzaronanda dar
doirai munosibathoi baynishakhsiashon ba mushkilihoi
baroi onho khos duchor meoyand. Masalan, bisyore az odamo-
ni tanhoi umr ba sar baranda ba odamoni dar doirai
nazdikonu atrofiyon umr ba sar baranda, bo yak hissi
rashku hasad nazar mekunand, onho chunin odamonro dust
namedorand. In guna munosibati onho baroi barqaror
namudani munosibati khub bo muhiti onhoro ihotakarda
khalal merasonad. In guruhi odamon zudranj buda, dar
huzuri digaron raftori noshoista mekunand. Masalan,
vaqte ki ba odam va munosibati khubi u bo muhiti atrof
hasad barand, dar huzuri digaron uro dashnom doda,
ranjonida metavonand. Bo chunin raftorashon dar aksar
mavrid mekhohand nisbati atrofiyon nopisandii khudro
namoish dihand, yo kushish menamoyand, ki ba atrofiyon pi-
sand oyand. Dar aksar mavrid kushishi dar nazar oddii
barqaror namudani munosibati mahramona bo atrofiyon-
ro kardan, baroi onho mushkilihoi sanginero pesh meorad
va boisi baland shudani hissi iztirobnokii onho megar-
dad.
Nisbat ba on savol ki charo baze odamon khudro
tanho his mekunandu bazei digar ne, yak qator aqidaho
bayon shudaand. Ba andeshai baze az muhaqqiqon hissi ho-
lati tanhoi bo khudbahodii shakhs aloqamand ast. Muvo-
fiqi on khudbahodihii past baroi padidoi va vusatyobii
hissi holati tanhoi musoidat menamoyad. Dar navbati
khud, aloqai mavjudbuda bayni hissi holati tanhoi va
khudbahodiii past bo du tarz fahmida meshavad: avvalan,
khudbahodii past odamro nisbat ba khudash begona mekunad
(u ba khudash nafrat paydo karda, nisbati khud ehtiromash-
ro gum mekunad), soniyan, khudbahodii past bo sistemai
tartibot va tamoyulhoi raftori odam tasiri manfi ra-
sonida, bo atrofiyon muoshirat namudani onhoro mushkil
megardonad.
Takhminhoi digar niz mavjudand, ki hissi holati
tanhoiro ba omilhoi shakhsiyati ravona mekunand. YAke az
onho nomuvofiqii bayni se namudi obrazhoi «Man»-
odam: «Man»-i zamonavi (obraze, ki odam dar ayni zamon
khudro tassavur mekunad), «Man»-i ideali (obraze, ki odam
khudro hamon tavr didan mekhohad) va «Man»-i inikos-
shuda (andeshae, ki atrofiyon dar borai u dorand).
Muvofiqi natijai tadqiqotho tasdiq gardidaast,
ki dar his namudani holati tanhoii odamon sababhoi
subektivi nazar ba sababhoi obektivi tasiri beshtar
dorand. Masalan, malum gardid, ki bisyore az odamon ba-
roi durust arzyobi namudani munosibati atrofiyon nisba-
ti onho, qodir nestand, zero khuddarkkunii onho bo dark-
shavii khudi onho az jonibi jomea na on qadar muvofiq
ast. SHakhsone ki nisbati khud bahodihii past dorand, az
digaron niz haminro intizor meshavand. Onho name-
fahmand, ki odamoni digar onhoro «nazar ba on tavre ki
hastand», chi guna behtar qabul karda metavonand, baroi
hamin ham tarifu tavsifhoro nisbat khud hamchun tamas-
khur yo duruyagi qabul mekunand. Odamoni khudbahodihii
past doshta, dar muqoisa bo onhoe, ki nisbati khud
bahodihii muvofiq va baland dorand, ba peshnihod yo rad
namudani robitai shakhsi bo onho khelo bo ehsos munosibat
mekunand (dar bisyor holatho shakhsoni tanho kushishi ba
odamon nazdikshavi mekunand va dar barobari in, tarsi
az jonibi atrofiyon rad shudan onhoro orom nameguzorad).
CHunin odamon nisbati tanqid khele hassos hastand va bi-
syor vaqt inro hamchun tasdiqi nokomilii khud qabul mena-
moyand. Ba gayr az in, chunone ki qayd gardid, ba tarifu
tavsifi samimi yo nosamimi niz bahoi durust doda name-
tavonand.
YAke az omilhoi ba padidoii holati tanhoi musoi-
datkunanda – in mayli muoshirati baynishakhsiro nado-
shtani odam, az tarsi javobi rad giriftan dar barqaror-
namoii munosibati baroi u arzishmand meboshad. Dar
natijai purzur shudani tarsu vahmi ehtimoliyati az u ruy
gardonidani atrofiyon, ba shakhsi bekasukuy, azsarguzaro-
nii hissi holati tanhoi boz ham mushkiltar megardad.
Dar natija, u khudro bo doirai mustahkame, ki pora kar-
dani on khele mushkil ast, panoh megirad: tarsi az u ruy-
gardonii atrofiyon, baroi nazdikshavii u ba odamon
monea meshavad va boisi vusatyobii hissi holati tanhoi
megardad. Dar navbati khud, in sababi tashakkuli maromi
muvofiqi raftor dar shakhsi dodashuda megardad.
Dar bisyor mavrid padidai tanhoi ba sababhoi ba
odam vobasta nabuda zuhur mekunad. Pas, az hamzistii
tuloni parokanda shudani oila, az dast dodani shakhsoni
nazdik, az yak mamlakat ba mamlakati digar kuchidan, ba
farhang, urfu odati begona, ki mutobiqshavi ba onho
khelo mushkil ast, vorid shudan (az rui durust nadonistani
odamon, urfu odat, anana yo zabon va g.) az jumlai sa-
babhoi ba odam vobasta nabudai padidoii holati tanhoi
meboshad, ki bo mururi zamon qisman bartaraf karda me-
shavad.
