Toj.su
Vobasta ba vositahoi peshba-
randai muoshirat, muoshirati shifohi (kalimagi) va gay-
rishifohi (gayrikalimagi) va vobasta ba khususiyat va kha-
rakteri muoshirat, muoshirati rasmi (kori) va gayriras-
mi (dunyavi, maishi)-ro az ham farq mekunand.
Muoshirate, ki bo yorii kalimaho amali megardad,
muoshirati shifohi – kalimagi nomida meshavad.
Muoshirate, ki bo yorii vositahoi gayrinutqi:
harakathoi dast, tarzi raftor, ohangi ovoz, tagyiryobii
qiyofa (mimika), chashm (mikromimika), harakati yakjoyai
tamomi badan (pantomimika), fosilai baynihamdigari,
tarzi ist va gayra amali meshavad, muoshirati gayrika-
limagi yo gayrishifohi nomida meshavad.
Muoshirati rasmi – namunai on robitavu ham-
korihoest, ki dar rafti on mubodilai amal, malumot va
tajriba oid ba dast ovardani natija, halli masalai
mushakhkhas va yo tatbiqi maqsadi mushakhkhas surat megirad.
Dar majmu, muoshirati rasmi az gayrirasmi bo on
farq mekunad, ki dar jarayoni muoshirati rasmi maqsad va
vazifahoi mushakhkhasi haltalab, ba naqsha girifta mesha-
vand.
Muoshiratro hamchunin ba tavri sharti ba muoshira-
ti mustaqim (bevosita) va muoshirati gayrimustaqim
(bavosita) judo mekunand. Muoshirati bevosita bo sababi
robitai hissi va fazoi tasirrasoni (talqin) doshtanash,
nazar ba muoshirati bavosita doroi natijagirihoi ziyod-
tar meboshad.
Zabon vositai asosii muoshirati odamon meboshad.
Zabon va inkishofi psikhikiyu shuurii odam aloqai nogu-
sastanii dutarafa dorand.
Zabon sistemai alomathoest, ki dar in yo on jomea
qabul shudaast. Alomat – obekti dilkhohi moddiest
(predmet, voqea, hodisa), ki ba sifati dasturu ishorat ba-
romad namuda, baroi ba dast ovardan, nigoh doshtan va
tahlilu bayon namudani malumot istifoda burda mesha-
vad.
Odamon mohiyati alomatho va usulhoi tashakkul-
dihii onhoro baroi naql namudani malumot az khud kar-
da istoda, bo in yo on zabon gap zadanro yod megirand. Dar
in zamina zabon vositai robitai bayni odamon va vosi-
tai barqarokunii hamdigarfahmii onho meboshad.
Fard az ovoni kudaki zabonro dar jarayoni muoshi-
rat bo atrofiyon az khud namuda, istifodai onro ba vosi-
tai nutq yod megirad. Nutq – in istifodai zabon dar jara-
yoni muoshirat meboshad. Nutqi odam tanho dar natijai
azkhudkunii zabon shakl megirad va boyad hamesha ba
meyorhoi hamin zabon itoat kunad. Zabon boshad, dar ja-
rayoni muoshirati odamon digar meshavad va taraqqi me-
kunad. Nutq bo hamai protsesshoi psikhiki aloqamand
ast. Faoliyati fikrii odam, ba khotir giriftani mavodi
talimi, bomuvaffaqiyat jorishavii protsesshoi iroda,
bo yorii kalimaho ifoda namudani hissiyot bo nutqi inson
aloqai nogusastani dorand. Ilova bar in, dar muoshirati
nutqi mavzui akhborot (yane, dar borai chi boyad guft) va
modalnokii on (yane, chi tavr boyad guft) farq karda me-
shavand. Modalnokii muoshirati nutqiro ohangi nutq
tashkil medihad: tagyirot dar ohang, lahni sadodihi, qu-
vva va balandii sadoho.
Ohangi nutq doroi vazifahoi zerin meboshad:
- ifodai mazmunu manoi jumla;
- ifodai munosibati guyanda ba mavzui muoshirat;
- ifodai sayyu kushishi rasonidani tasiri mua-
yyani notiq ba
shunavanda (talqin, bovarkunoni, vodorkuni ba
amal, majburran bor namudani aqida va g.);
- ifodai munosibati dutarafai muoshiratkunanda-
gon (narmguftori, samimiyat, boehtiromi, beetinoi, be-
gonagi va g.).
Nutq tavsifdihandai shakhsiyati guyanda meboshad.
Mazmuni nutq roje ba khususiyathoi aqlii shakhs va raviyai
psikhikii u malumot medihad. Suratnoki, ohang, ra-
voni, balandi, hassosiyat, jozibanokii nutq to andozae
tavsifdihandahoi mizoji odam meboshand.
Hususiyati ba khud khos doshtani nutq, obraznoki, dar
qolabi muayyan sukhan naguftan tavsifdihandahoi imko-
niyathoi ejodii shakhs meboshand. Nutqi bemuhtavo, gay-
riifodanok va guzashta az in, besavodona shahodati
mahdudiyati dunyoi manavii shakhs buda, nishonai kamhav-
salagi va karakhtii aqlonii u meboshad. «Harf bizan, to
man bifahmam, ki tu kisti»- dar in hikmati yunoniyoni
qadim aloqai nutq bo jihathoi muhimi shakhs inikos yof-
taast.
Tashakkuli nutq ravandi murakkab meboshad. Pesh az
guftani chize avval angezae baroi in amal sabab meshavad.
Bad u chizi guftaro barnomarezi karda, az nazari lek-
siki va onro ba tartib medarorad, onro botinan tayyor
mekunad va sipas onro ba berun mebarorad.
Samaranokii nutqro khususiyati angekhtpaziri (reak-
tivi) yo faoli on muayyan mekunad. Nutqi faol doimo
besobiqayu nodir buda, az jonibi shakhsi guyanda ba tavri
ejodi barnomarezi meshavad. Dar on boigarii zabon, to-
bishho va imkoniyathoi ohangii nutq istifoda meshavand.
Nutqi faol beshtar bo namudi monologii nutq (suhbat
bo khud) aloqamand ast. Angekhtpaziri boshad khosi nutqi
vaziyati buda, beshtar bo namudi dialogii nutq
aloqamand ast.
Idroki nutq az shinokhti fonematiki va fahmidani
manoi on iborat ast.
Fahmidani nutqro dar shakli kutoh tartib dodani
jumlaho, guzorishi sahehi zadahoi manoi, judokunii
jumlaho ba qismathoi manoi, rioyai joyi ist va gayra
oson megardonand. Fahmidani nutq va mazmuni on ba do-
nish, zakhirai lugavi va mahorati gush karda tavonistani
shunavanda vobasta ast.
Boyad qayd kard, ki tasiri emotsionalii kalima
dar rafti muoshirat nazarras ast. chunin kalimaho tasi-
ri emotsionalii balandro sohiband:
- kalimahoe, ki bo ashyohoi davrai ibtidoii ijtimo-
ishavii fard, bo yodovarii davrai barvaqti bachagii u
aloqamandand, yane hamai on chize, ki bo obrazhoi voli-
don, zodgoh va g. robita dorand; - kalimahoe, ki bo arzishhoi asosii hamin shakhs, bo
maromhoi bartararidoshtai raftori u payvandand.
Dar radifi in, shakhs kushish menamoyad, ki az isti-
fodai kalimahoi beadabona (alfozi qabeh, fachgui, al-
fozi dagal, benomusi, besharmi), khuddori namoyad. Afrodi
gayriijtimoishuda boshad ba kalimahoi hamesha istifo-
dashavanda va ba leksikai mazmuni tahdidi jismoni, ni-
zo va fishori psikhiki doshta hassosand.
Namudkhoi nutq. Nutqi dokhili. Dar amaliya namu-
dhoi gunoguni nutqro az hamdigar farq mekunand. Nutqi
shifohiyu khatti va nutqi dokhiliyu beruni az jumlai
namudhoi doimoistifodashavanda ba shumor meravand.
Nutqi shifohi (sukhanronii umumi, muoshirati gay-
rirasmi, muoshirati bevosita va g.) va nutqi khatti, az yak
jonib, ba hamdigar khelo zich payvand boshand ham, az
jonibi digar, mohiyatan az hamdigar farq mekunand.
Farqiyati onho na dar istifodai vositahoi mukhtalifi
tekhniki (tagyirdihi va tavlidi ohangi ovoz, tarzi
navisht va g.), balki dar qobiliyati to ba shunavandagon
rasonidani ejodkunandagoni onho meboshad. YAne, qobi-
liyati to ba shunavandai khud rasonidani mahsuli ejod dar
odamon yakrang nest, zerodar baze odamon mahorati ba-
landi nutqi khatti va dar digaron mahorati balandi su-
khanvari va istifodai vositahoi gayrishifohi (ohangi
guftor, tarzi nigoh, harakathoi gunoguni uzvhoi badan,
tarzi ist va g., ki be istifodai in vositaho nutqi onho
jazobiyat va dilraboyi khudro az dast medihad) ibroz do-
shtani nuqtai nazar, afkor va mafkura mushohida mesha-
vad. Tarikh navisandagoni ziyodi layoqatmandero dar yod
dorad, ki qobiliyati susti sukhanvari doshta boshand ham,
asarhoi beshumori olamgir ejod namudand, ki tavajjuhi
mukhlisoni beshumorero ba khud jalb kardaand.
Nutqi khatti va shifohi ham dar hambastagi va ham
dar mustaqili dar doirahoi gunoguni muoshirat va
nihodhoi mukhtalifi jamiyati istifoda meshavand.
Nutqi shifohi na tanho hangomi sukhanronihoi ommavi,
khondani maruzaho, leksiyaho, balki beshtar hangomi ro-
bitahoi maishiyu mukolamavi niz mavridi istifoda
qaror dorad. Qayd kardan joiz ast, ki nutqi dar namudi
khatti ejodshudayu dar shakli shifohi ibroz shuda, ba
manoi purraash nutqi shifohi mahsub yofta nametavonad.
Nutqi khatti khosi muoshirati kori, doirai ilmi – tekh-
niki buda, tasirnokii nisbatan zaiftari emotsionali-
ro doro meboshad va beshtar baroi musohiboni mu-
staqiman hozirnabudayu muoshirati bavosita peshbini
gardidaast.
Nutqi shifohi dar vaqt va fazo vujud dorad va nutqi
khatti boshad idomador ast. Dar nutqi shifohi khususi-
yathoi fardiyu psikhologii guyanda: tarzi khudro idora kar-
dan, tekhnikai qabul yo irsoli malumot, tafakkuri zinda,
aqli raso va g. naqshi muhim mebozand. Nutqi shifohi
dar zaminai talaboti bevositai muoshirati dutarafa
doshtani musohibon ba miyon omada, ohangi hamhissiro
doro meboshad. Dar sokhti nutqi shifohiyu khatti, mahz az
hamin nuqta yak qator tavofuthoi vositaviyu gayrivosi-
tavi, ki hangomi istifodai har kadomi onho mushohida
meshavad, barmeoyad.
Dar nutqi shifohi – guftugui hamsuhbathoro vazi-
yathoi umumi va zakhirahoi umumii akhborotii tonutqi bo
ham mepayvandad. Dar in guna mavridho odamon ham-
digarro az «nimsukhan» dark menamoyand va bazan baroi
darki nuqtai nazari hamdigar ishorae kofist. Mahz bo
hamin sabab mavzui muhokimashavandaro tavassuti nutqi
shifohi hamatarafa barrrasi namenamoyand, zero
pahluhoi ziyodi on tavassuti vositahoi gayrishifohi ib-
roz va dark karda meshavad. Dar nutqi shifohi – guftugui,
hamradif bo muhtavoi afkoru andeshai manogi majmui
tomi vositahoi ifodakunanda (digarshavii lahni sado,
ohangi sukhan, fosilaguzori, takidnamoii sadogi va g.)
ishtirok menamoyand, ki tavassutashon mazmunhoi dar
muhtavoi sukhan guftanashuda khabar doda meshavad.
Nutqi khatti yake az shaklhoi nutqi monologi buda,
ba madaniyati nutqi shifohi tasiri amiq merasonad.
Nutqi khatti nisbat ba nutqi shifohi dertar zohir shuda,
dar zaminai on inkishof meyobad. Tarikhi omuzishi khat
guvohi on ast, ki miyoni alomathoi khat va fikr se namudi
aloqayu munosibat vujud dorad. Pesh az hama khati pikto-
grafi ba vujud omad, ki on dar shakli rasmu tasvirhoi
gunoguni skhematiki ifoda megardid. Namudi digari onro
khati ideografi menomand, ki fikr dar on bo yorii shartan
ishora namudani predmethoi muvofiq ifoda meyobad.
Ideogrammaho bo talaffuzi kalimaho hej guna aloqa
nadorand. Soniyan nutqi khatti ba miyon omad, ki dar on
ovozhoi nutq bo harfho ishora karda meshavand. Dar
nutqi piktografi va ideografi vaziyati yagonai muoshi-
rat, robitai aks va imkoniyati istifodai vasoiti be-
runi- nutqii muoshirat vujud nadorad. Az in ru, imkoni-
yathoi nutqi khatti nisbatan gustardatar meboshand.
Dar nutqi khatti ba misli nutqi shifohi khususiyathoi
fardi-nutqii shakhs zohir meshavand. In khususiyatho omili
asosii khudshabohatdihii muoshiratkunandagon megardad.
Ba nishonahoi shabohatdihandai nutqi khatti (yane,
nishonahoe, ki tavassuti onho tafsir kardani shakhsiyati
navisanda imkonpazir megardad), nishonahoi uslubi
(takrorshavandagii jumlahoi istifodashuda, sabki ba khud
khosi jumlabandi, istifodai muqoisanamoihoi yakranga,
maqolho va g.), nishonahoi leksiki (takrorshavandagii
iborahoi judogona) va nishonahoi grammatiki (khato-
gihoi khos) marbut meboshand. Ba nishonahoi monandkuni,
inchunin khususiyathoi topografii khat: jobajoguzorii ka-
limaho, andozai maydonho, satrhoi takidi, judokunii
sarlavhaho, fosilai bayni kalimaho, khususiyathoi ikhti-
sori kalimaho va g. dokhil meshavand.
Dar ravandi muoshirat hamradif bo vositai asosii
muoshirati nutqi (zabon), vositahoi gayrinutqii
muoshirat: harakathoi dastu poy, sar (jestho), tarzi
raftor, ohangi ovoz, qiyofai ruy (mimika), qiyofai chashm
(mikromimika), harakati yakjoyai tamomi badan (panto-
mimika), fosilai baynihamdigari (paralingvistika),
tarzi ist, oroishot, buyhoi tabiiyu suni, sinnusol, jins
va g. niz istifoda burda meshavand.
Vositahoi nombarshuda vositahoi yorirasoni vosi-
tai asosi – zabon meboshand. Malumothoe, ki tavassuti
vositahoi gayrinutqi doda meshavand, chun qoida na ba-
roi hama dastrasand, zero vobasta ba madaniyat, farhang,
urfu odat, arzishhoi milli va g. mohiyatu mazmuni in
malumotho gunogun shuda metavonand. Binobar in, baroi
mazmun mohiyati in guna malumothoro dark kardan mada-
niyat, farhang va zaboni milathoi digarro ba tavri
shifohi omukhtan lozim ast.
Vositahoi gayrishifohi beshtar baroi barqaror
namudani robitai emotsionali va nigoh doshtani on dar
rafti suhbat, tanzimi jarayoni muoshirat va robitai psi-
khologi, purra kardani malumothoi bayonshavanda, ifo-
dai ehsosot, inchunin baroi muayyan kardani on ki ayni
zamon muoshiratkunandagon nisbati hamdigar chi guna
nuqtai nazar dorand va monandi inho istifoda burda
meshavad. Ilova bar in, tavassuti vositahoi gayri-
shifohi muhimmiyati malumoti ibrozshavanda, munosi-
bati baynihamdigarii muoshiron, khususiyathoi fardi –
psikhologi, holati ruhii hamsuhbatho marifat karda
meshavand.
Dar muqoisa bo vositai asosii muoshirati shifohi –
zabon, vositahoi gayrishifohi idoranashavandaand, zero
onho az qalbi inson sarchashma girifta, tahti nazorati
zershuur qaror dorand. Harakathoi gayrishifohi bo gu-
starishi ravandi boshiddati angezandai az markazi nutqi
bo qismi harakatii qishri magzi sar surat girifta
aloqamand ast. Harakteri ikhtiyori va idoranashavandagii
vay niz az hamin jost.
Masalan, shakhs tavassuti muoshirati shifohi imko-
niyati beshtari ba sukhani durugini khud bovar kunonidani
hamsuhbatro dorad, vale agar hamsuhbatho ba harakathoi
gayrishifohii hamdigar ahamiyat dihand, on goh fireb
kardani onho dushvor megardad. Zero hangomi intiqoli
ittillooti durugin (makhsusan, vaqte ki odam khud in
durugro mahkum mekunad) kashidashavii khosai mushakhoi
chehra ba vujud meoyad, durakhshi gavharaki chashm meafzoyad,
beshtari vaqt raghoi khunguzari chehra vase shuda, chehra
surkh meshavad, miqdori mija zadanho ziyod gashta, hara-
kathoi khosai khurdu kalon sodir megardand: nimvoz shuda-
ni dahon, ba bini dast rasondan, molidani chashm, az nar-
maki gush doshtan, khoridani gardan, bo dast pok namudani
labu dahon, pushidani chashmu gush, kashidani girebon, az
nigohi hamsuhbat nohinjor shudan, ba chashmoni u nigoh
karda natavonistan, kafi dastoni khudro az nazari
hamsuhbat pinhon doshtan va g. harakathoi bo osoni mu-
shohidashavanda meboshand, ki idora kardani onho na
hama vaqt imkonpazir meboshad. Dar in zamina rohi az
hama osontari duruggui, duruggui az tariqi telefon me-
boshad.
Vositahoi gayrishifohii muoshirat vizuali, aku-
stiki, taktiki – kinestiki va olfaktori meshavand.
Vositahoi vizualii muoshirati gayrishifohi inho
meboshand:
- kinestika: harakathoi dast, poy, sar badan;
- samti nigoh va robitai nigohi;
- qiyofai chashm;
- qiyofai ruy;
- andom (ivaz namudani holati badan vobasta ba
mazmuni akhborot); - taasuroti pusti (surkhshavi, araqkuni);
- fosilai baynihamdigari (fosila to hamsuhbat,
kunji nishast va gardish ba jonibi u, fazoi fardi); - vositahoi yorirasoni muoshirat, az jumla khususi-
yathoi andom (jins, sinnusol) va vositahoi tagyrdihandai
onho (libos, rangubordihii ruy (kosmetika), aynak, oro-
ishot, kholkubi (tatauirovka), muylab, rish, sigor va g.);
Vositahoi akustiki (sadoi)-i muoshirati gayri-
shifohi inho meboshand:
- paralingvistiki yo khud bo nutq aloqamand – ohang,
balandi va pastii ovoz, lahn, vazn, tavaqquf dar nutq va
peshgirii on; - ekstralingvistiki yo khud bo nutq aloqamand nabuda
(khanda, girya, sulfa, nafaskashi, soishi dandonho, bo bini
shipposkuni va g.)
Vositahoi taktiki – kinestikii muoshirat inhoyand:
- tasirrasonii jismoni (az dast girifta burdani
nobino yo hamsuhbat, az kamari hamdigar doshta raqsidan
va g.); - takesika (dastfishuri, ba kitfi hamdigar zadan va
g.)
Vositahoi olfaktorii muoshirat inhoyand:
- buyhoi khush va nokhushi moro ihotakarda;
- buyhoi tabii va sunii inson.
Nigohi mavjudi zinda va khususan, nigohi odam yake
az angezadahoi nerumandtarini odam buda, dar khud akhbo-
roti buzurgero nihon dorad. CHashmon va labon uzvhoi
nisbatan guyotari chehraand. Odame, ki nigohashro az
hamsuhbat megurezonad, darundoru tarsu va odami chashm
alo kunanda ba nazar bemarifatu beodob menamoyad.
Odamon ifodahoi chashmu bozii nigohhoro bekhato muayyan
mekunand.
Ba vositai nigoh az durakhshu andozai gavharaki
chashm, shakli abruvu pilkho, tarhi dahonu bini, tarhi
umumii ruy malumothoi ziyodi daqiqro ba dast ovardan
mumkin ast. Tanosubi in nishonaho gunogunrang mebo-
shad. Ehsosoti musbat miqdori mubodilai nigohhoro
afzun mekunad, ehsosoti manfi in miqdorro mahdud me-
namoyad. Nigohi davanda yo «chaspanda» doir ba zadaguzo-
rihoi psikhiki va nojurihoi psikhiki shahodat medihad.
Baroi behtar fahmidani odamon ba nigohhoyu qiyofaso-
ziho va harakathoi onho zehn moned. Masalan, savdogaro-
ni botajribai sharqi ba holati gavharaki chashmi khari-
doron sincha karda, narkhi molro tanzim menamoyand.
Nigohi odam bamarazguzorandai u meboshad. Dar
chashmoni odamon mo muhabbatu nafrat, rizoiyatu inkor,
khursandiyu anduhro khonda metavonem. Ifodahoi chashmu
ifodahoi labon munosibati dutarafa dorand. Sadho
ifodahoi qiyofasozi in gunahoi mukhtalifi tanosubi ho-
lathoi labon va ifodahoi chashmand. Farahmandii chashm
va tabassumi sabuk har yak chehraro zebo, jazzob va robita-
pazir megardonand.
Harakathoi odam vobasta az tasavvuroti hamin
jomea dar borai on ki odam boyad chi guna boshad, intikhob
shudayu tahkim meyoband. Bisyor meyorhoi ijtimoii hara-
kat va qiyofasozi vobastai tarzi hayoti hamin jomea me-
boshand.
Bo qiyofasozi, tarzi ist va harakathoi khud zehn bi-
moned. Az chunin harakatho duri jued: «harakathoi pushi-
da», «shubhanoki» va «himoya» (osemasar molish dodani
peshoni, chakka, manah, bo daston pushidani ruy, ba sina
chillik kardani dastho, dar panja fishurdani angushton),
«harakathoi shubhanoki» va «harakathoi khafagi» (moli-
dani sathi bini, gardan, khoridani gush, bardoshtani
kitfon va kham kardani sar, giriftani aynak va namoish-
korona ba sue guzoshtani on). Az «tarzi isti havobalan-
dona» (masalan, bo pushti sar yo miyon partoftani daston),
«harakathoi norizoiyat» (dar rui miz chidani mayda-
chuydaho, chidani muyhoi pijak) kanorjui namoed.
Ba harakathoi hamsuhbat diqqat dihed. Isbot shuda-
ast, ki hamsuhbati sigorkash dar mavridi khursand budan,
dudi sigorashro ba bolo, dar holi nohinjor budan boshad,
dudi sigorashro ba poyon sar medihad. Ba holati dastu
kitfon va sari hamsuhbat nazar afkaned. Hangomi shid-
dati hayajon kitfon bardoshta va hangomi sustu orom-
shavi kitfon poin furovarda meshavand. Sari khamshuda az
mahdudiyat (damduzdi) va noqanoatmandi, sari baland
bardoshtashuda nishonai khudnazoratkunii ustuvori shakhs
meboshad.
Qiyofai odam nisbat ba tarzi isti u beshtar akhbor
medihad. CHehrai odam – oinai botinii ust. Harakati mu-
shakhoi chehra – guvohidihandai olami botini va holati
ruhii u meboshand. Va odamon dar bisyor mavrid na ba su-
khanpardoziho, balki ba hamin guna vositahoi ustuvor ta-
vajjuh meguzorand.
Husuiyathoi psikhologii muoshirat beshtar ba vosi-
tai shakli muoshirat muayyan karda meshavad. CHunonchi,
hangomi muoshirati kutohmuddati tasodufi odamon ba
vositahoi meyorii az jonibi hamagon qabulshudai ehti-
romguzori va savolhoi zohiri mahdud megardand. Hango-
mi tasiroti dutarafai mutadilu ustuvor va hangomi
muoshirati kori odamon ba sifathoi ustuvori psikhikiyu
tanzimii harifoni khud, ba khususiyathoi raftori onho dar
vaziyathoi mukhtalif istinodu tavajjuh menamoyand. Dar
in mavrid, natijahoi musbati tasiri dutarafa bahogu-
zori meshavad, naqshai muvofiqtari tasiri dutarafa bo
hamin harif dar asosi robitai baraks tahiya megardad.
Fard andeshai kheshro ibroz doshta, hamesha
natijahoi noilgardidaashro ba hisob megirad va rafto-
ri kheshro ba tanzim medarorad. Dar asosi tajribai ha-
yotii khud va jambastkunihoi omori odamon doir ba khu-
susiyathoi raftori yakdigar muhokima meronand va
kushishhoi imkonpaziri harifoni kheshro dar muoshirat
peshaki pay mebarand.
Robitai baraksi samaranoku muassir amalkunanda,
tahlil va ba hisobgirii natijahoi robitai khud yake az
sharthoi asosii faoliyati tavfiqovari sarvar, menejer,
qumondon, omuzgor, tarbiyatgar, huquqshinos va digar
kormandoni sohai ijtimoi meboshand.
Dar nutqi khatti, ki ba shakhsi nomalum yo goib niga-
ronida shudaast (masalan, tavassuti vositahoi akhbori
omma – ruznomayu majallaho, televizionu radio va g., ki
dar fazo va vaqt vujud dorad), malumoti dodashavanda to
qadri imkon hamatarafa sharhu ezoh doda meshavad, zero
dar in guna muoshirat robitai baraks na hama vaqt im-
konpazir ast.
Ba vujudi tamomi farqiyathoi baynhamdigarii
nutqi shifohiyu khatti, onho bo sadde az hamdigar judo
karda nashudaand va andaruni khud niz hamjins nestand.
Dar amaliya namudhoi nutqi shifohii nazdik ba nutqi
khatti va uslubhoi nutqi khattii bo nutqi shifohi
qarobatdoshta ba tavri vase istifoda burda meshavad.
Masalan, mukotibai shakhsii duston az risolai ilmi sa-
rehan farq dorad: uslubi inshoi maktub va tarzi navishti
matnash beshtar ba nutqi shifohi – guftugui nazdik ast.
Dar sukhanronii ommavi va maruzaho boshad, tamomi vo-
sitahoi ifodakunandai nutqi shifohiro istifoda meba-
rand, ammo dar baze mavridho beshtar ba nutqi khatti
takya mekunand. Barkhilofi tabirhoi umumii qabulshuda
oid ba khondani leksiyaho onhoro tanho ba khonishi khushku
kholi va yaknavokhtu yakzayli yagon khel matn tabdil dodan lo-
zim nest. Leksiyai baroi hozirini sokitu orom peshbini-
shuda boyad to andozae ohangi leksiya-suhbatro doshta
boshad: hassosiyati baland, dark kardani holati ifoda-
nashudai talqinshavandagi yo muqobiliyatnamoii hozirin,
zavqovari yo dilgirkunandagii mavzuro az ruyi hara-
kathoi nochizi paykhastshavandai shunavandagon dark kar-
dan, holati botinii onho va munosibatashonro ba aqidai
ibrozgardida ba hisob giriftan – in hama khususiyathoi
nutqi shifohie meboshand, ki boyad ba tavri jiddi va mu-
nazam ba mantiqi ibrozi andeshai na ba nutqi shifohi –
guftugui, balki ba nutqi khatti khosbuda munosibatdor
gardonda shavand.
Misolhoi ovardashuda guvohi onand, ki avvalan
nutqi khatti va shifohi mukholifi hamdigar nabuda, balki
voridi hamdigar gashta, ba hamdigar tasiri dutarafa
merasonand. Soniya, in manoi onro dorad, ki tavofuthoi
qati bayni matnhoi mamuli shifohi – guftugui va il-
mii khatti, na tanho bo tekhnikai nutqi khatti va nutqi
shifohii sadogy, balki bo farqiyathoi vazifaho niz
irtibot dorad. Nutqi shifohii guftugui baroi mu-
staqiman ifoda namudani hissiyotho bo musohib khizmat
mekunad. Nutqi khatti mamulan baroi ba hamsuhbat raso-
nidani malumothoi nisbatan mavhum khidmat menamoyad.
Hangomi khud ba khud fikr kardan va ba tasviyathoi
vojavi guzaronidani afkor, bayni nutqhoi shifohiyu bo-
tini va nutqi botini vobasta ba munosibati onho ba
taffakkur farqiyati ziyod mushohida meshavad. Barkhe az
ravonshinoson nutqi ba istiloh nihoyatan khudparastona
(egosentri) – ro hamchun nutqi fosilavii dar bayni
nutqhoi zohiriyu botini mavjudbuda sharh medihand.
Nutqi nihoyatan khudparastona asosan ba kudakon khos ast:
kudaki sargarmi bozi khud bo khud guftugu mekunad. Bazan
hangomi khudnazoratkunii zaif, nutqi khudparastona dar
kalonsolon va asosan dar piron imkonpazir ba nazar me-
rasad. Faolii on hangomi paydoishi yagon dushvorie dar
faoliyat meafzoyad. Nutqhoi ohangi khudparasti doshta
dar nisbati muoshirat ba aqloniyat beshtar takya karda, az
ruyi shakl hamchun nutqi beruni va az ruyi vazifa va
mohiyati psikhologi hamchun nutqi botini baromad meku-
nad.
Nutqi dokhili hangomi amali shudanash guyo az ijroi
vazifai ibtidoii onro tavlidkarda kanorajui mekunad,
zero digar na hamchun vositai muoshirat, balki pesh az
hama hamchun shakli faoliyati aqli baromad mekunad. Bo
vujudi in, vay az lihozi irsi dar shakli ijtimoi boqi
memonad, zero nutqi «beruni» beguftugu zaminai asosii
paydoishi nutqi «dokhili» meboshad. Vay (nutqi botini)
dar ontogenez (dar kudak), tashakkul mepazirad, vaqte ki
kudak ba tavri kifoya nutqi shifohiro azkhud menamoyad,
dar natijai interiorizatsiyai nutqi botini (ba darun –
ba psikhika guzaronidan yo «kuchonidan»-i on), doroi nutqi
dokhili megardad. In dar mavride ruy medihad, ki kudak
baroi matrah kardani faoliyati bozii khud bo sadoi ba-
land ifodahoi kalimavii amaliyoti khudro ba zabon ovar-
da istoda, onro dar amal istifoda mebarad. Hamin tariq,
inkishofi nutqi botini az marhilai fosilavii khudpa-
rastona ogoz meyobad. Hangomi guzarishi nutqi beruni ba
nutqi botini nutqi khudparastona tadrijan az bayn me-
ravad.
Nutqi botini dar barobari ijroi vazifahoi digar,
dar qiyos bo nutqi beruni az ruyi sokhti khud niz farq me-
kunad. Vay nutqi peshaki tayinshuda nabuda, dar aksar
mavrid nosuftayu nopurra ast. L.S.Vigotskiy va shogir-
donash dar asosi tadqiqothoi khud sokhti nutqi botiniro
mahz hamchun nutqi khabari tafsir mekunand, ammo
S.L.Rubinshteyn takhmin mekard, ki amalishavii «nutqi
botini dar aksar mavrid az tarzi masalaguzori vobasta
meboshad».
Hamin tariq, nutqi botini dar shakli nutqi takhfif
kardashuda baromad mekunad: az on faqat baze unsurhoi
az hama muhim boqi monda, hama on chizhoe, ki «khud ba khud
huvaydo» buda, nutqro boyu gani namegardonand, nolozim
meshavand. In guna protsessi «mukhtasarkuni»-i vosi-
tahoi zaboni, guftugui shifohii shakhsonero ba khotir
meorad, ki mavzui suhbatro khelo khub medonand va dar ja-
rayoni muoshirati khud az bisyor chizhoi nolozim sarfi
nazar menamoyand. Ba zammi in hangomi mukolamoti bo-
tini (monolog) yo «guftugu bo khud» in tarzi nutq beshtar
istifoda meshavad.
