{"id":91786,"date":"2023-04-19T00:29:09","date_gmt":"2023-04-18T20:29:09","guid":{"rendered":"https:\/\/fedai.az\/?p=91786"},"modified":"2023-04-19T11:31:23","modified_gmt":"2023-04-19T07:31:23","slug":"irsiyy%c9%99tail%c9%99%c9%99traf-al%c9%99mm%c9%99kt%c9%99bt%c9%99hsilin-v%c9%99hd%c9%99tind%c9%99-f%c9%99rdin-sosiallasmasi-v%c9%99-s%c9%99xsiyy%c9%99t-problemi","status":"publish","type":"post","link":"https:\/\/fedai.az\/?p=91786","title":{"rendered":"\u0130RS\u0130YY\u018fT,A\u0130L\u018f,\u018fTRAF AL\u018fM,M\u018fKT\u018fB,T\u018fHS\u0130L\u0130N V\u018fHD\u018fT\u0130ND\u018f F\u018fRD\u0130N SOS\u0130ALLA\u015eMASI V\u018f \u015e\u018fXS\u0130YY\u018fT PROBLEM\u0130"},"content":{"rendered":"\n<figure class=\"wp-block-image size-large is-resized\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/fedai.az\/wp-content\/uploads\/2023\/04\/image-92-768x1024.png\" alt=\"\" class=\"wp-image-91788\" width=\"246\" height=\"327\"\/><figcaption class=\"wp-element-caption\"><strong>Novruzov K\u0259rim BDU-n\u0131n m\u0259zunu, tarix\u00e7i<\/strong><\/figcaption><\/figure>\n\n\n\n<p><strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;          &nbsp;&nbsp;                                           \u00d6n s\u00f6z<\/strong><\/p>\n\n\n\n<p>Biz el\u0259 bir m\u0259xluqlar\u0131q ki,b\u0259z\u0259n m\u0259l\u0259kl\u0259r insan olmad\u0131qlar\u0131na g\u00f6r\u0259 \u00fcz\u00fcl\u00fcr, b\u0259z\u0259n d\u0259 \u015feytanlar insan olmad\u0131qlar\u0131na g\u00f6r\u0259 \u015f\u00fck\u00fcr edirl\u0259r. (C\u0259lal\u0259ddin Rumi)<\/p>\n\n\n\n<p>\u201c\u0130st\u0259s\u0259n d\u0259, c\u0259miyy\u0259td\u0259n ayr\u0131 ya\u015faya bilm\u0259zs\u0259n. S\u0259nin yerin oradad\u0131r \u2013 ona g\u00f6r\u0259 v\u0259 onun namin\u0259 ya\u015fay\u0131rsan. Ayaqlar\u0131m\u0131z, \u0259ll\u0259rimiz, g\u00f6zl\u0259rimiz kimi bizl\u0259r d\u0259 bir-birimizl\u0259 daim v\u0259h\u00add\u0259t\u00add\u0259yik\u201d. Mark Avreli<\/p>\n\n\n\n<p>\u201c\u0130nsan yaln\u0131z ham\u0131yla birlikd\u0259 olanda insand\u0131r\u201d. J.Amadu<\/p>\n\n\n\n<p>\u201cH\u0259yat\u0131m\u0131z\u0131n h\u0259r an\u0131nda bizl\u0259ri bir-birimizd\u0259n n\u0259l\u0259rin ay\u0131rd\u0131\u011f\u0131n\u0131 yox, n\u0259l\u0259rin birl\u0259\u015fdirdiyini axtar\u0131b-tapmal\u0131y\u0131q\u201d. D.Reskin<\/p>\n\n\n\n<p>T\u0259rbiy\u0259\u00e7inin \u00f6z\u00fc d\u0259 t\u0259rbiy\u0259li olmal\u0131d\u0131r. (Karl Marks)<\/p>\n\n\n\n<p>\u015e\u0259xsiyy\u0259tin inki\u015faf\u0131 v\u0259 t\u0259rbiy\u0259si m\u0259s\u0259l\u0259l\u0259ri b\u00fct\u00fcn d\u00f6vrl\u0259rd\u0259 pedaqogikan\u0131n t\u0259dqiq etdiyi probleml\u0259rin episentrind\u0259 olmu\u015fdur. Amma inki\u015faf anlay\u0131\u015f\u0131n\u0131n m\u0259zmununun nec\u0259 d\u0259rk edilm\u0259sind\u0259n as\u0131l\u0131 olaraq, m\u0259s\u0259l\u0259y\u0259 yana\u015fma t\u0259rzi h\u0259mi\u015f\u0259 \u00f6z m\u00fcxt\u0259lifliyi il\u0259 f\u0259rql\u0259nmi\u015fdir.\u015e\u0259xsiyy\u0259tin inki\u015faf\u0131 \u00f6m\u00fcr boyu davam edir. M\u00fcxt\u0259lif ya\u015f d\u00f6vrl\u0259rind\u0259 bu inki\u015faf \u00f6z\u00fcn\u0259m\u0259xsusluqlar\u0131 il\u0259 f\u0259rql\u0259nir .\u015e\u0259xsiyy\u0259t bir o q\u0259d\u0259r \u0259h\u0259miyy\u0259tlidir, \u00f6z keyfiyy\u0259tl\u0259rind\u0259 v\u0259 f\u0259aliyy\u0259tind\u0259 ictimai t\u0259r\u0259qqi meyll\u0259rini bir o q\u0259d\u0259r \u00e7ox \u0259ks etdirirs\u0259, onda bir o q\u0259d\u0259r parlaq v\u0259 spesifik sosial \u0259lam\u0259tl\u0259r v\u0259 keyfiyy\u0259tl\u0259r ifad\u0259 olunur, onun f\u0259aliyy\u0259ti n\u0259 d\u0259r\u0259c\u0259d\u0259 \u00f6z\u00fcn\u0259m\u0259xsus yarad\u0131c\u0131l\u0131q xarakteri da\u015f\u0131y\u0131r. Bu m\u0259nada anlay\u0131\u015flar\u0131n xarakteristikas\u0131 \u0130nsan V\u0259 \u015f\u0259xsiyy\u0259t f\u0259rdilik anlay\u0131\u015f\u0131 il\u0259 tamamlanmal\u0131d\u0131r.\u015e\u0259xsiyy\u0259t m\u00f6vzusu haqq\u0131nda m\u00fcxt\u0259lif d\u00f6vrl\u0259rd\u0259 m\u00fcxt\u0259lif fikirl\u0259r v\u0259 teoriyalar s\u00f6yl\u0259nilmi\u015fdir. Sovet psixologiyas\u0131nda \u015f\u0259xsiyy\u0259tin 50-d\u0259n \u00e7ox t\u0259rifi m\u0259lumdur.Bu g\u00fcn \u015f\u0259xsiyy\u0259t haqq\u0131nda ham\u0131 t\u0259r\u0259find\u0259n eyni d\u0259r\u0259c\u0259d\u0259 q\u0259bul edil\u0259n t\u0259rif olmasa da,m\u00fc\u0259llifl\u0259rin dem\u0259k olar ki, ham\u0131s\u0131 \u015f\u0259xsiyy\u0259ti xarakteriz\u0259 ed\u0259rk\u0259n iki c\u0259h\u0259t\u0259 yetirirl\u0259r:a)m\u0259lumdur ki,insan\u0131n mahiyy\u0259ti \u00f6z ger\u00e7\u0259kliyind\u0259 ictimai m\u00fcnasib\u0259tl\u0259rin m\u0259cmusundan ibar\u0259tdir,b)\u015f\u0259xsiyy\u0259t ictimai m\u00fcnasib\u0259tl\u0259r\u0259 daxil olmaqla \u00f6z h\u0259yat \u015f\u0259raitini f\u0259al \u015f\u0259kild\u0259 d\u0259yi\u015fm\u0259y\u0259 ba\u015flay\u0131r, m\u00fcnasb\u0259t subyektin\u0259,f\u0259aliyy\u0259t subyektin\u0259 \u00e7evrilir.Bu o dem\u0259kdir ki,\u015f\u0259xsiyy\u0259t ancaq \u015f\u00fcur v\u0259 m\u0259nlik \u015f\u00fcurunun yaranmas\u0131 il\u0259 birlikd\u0259 \u0259m\u0259l\u0259 g\u0259lir v\u0259 \u00fcmumi olaraq m\u00fcr\u0259kk\u0259b fenomendir. A.S.Makarenko \u015f\u0259xsiyy\u0259tin formala\u015fmas\u0131 prosesini t\u0259hlil ed\u0259rk\u0259n u\u015fa\u011f\u0131n m\u00fchitl\u0259 m\u00fcnasib\u0259tl\u0259ri sistemin\u0259 x\u00fcsusi diqq\u0259t yetirirdi. O,g\u00f6st\u0259rirdi ki,u\u015fa\u011f\u0131n \u0259trafdak\u0131 al\u0259ml\u0259 m\u00fcnasib\u0259tl\u0259ri t\u0259kc\u0259 m\u00fchitin \u00f6z\u00fcn\u00fcn t\u0259siri il\u0259 deyil, h\u0259m d\u0259 u\u015fa\u011f\u0131n \u00f6z\u00fcn\u00fcn fiziki v\u0259 m\u0259n\u0259vi inki\u015faf\u0131 il\u0259 \u0259laq\u0259dar olaraq m\u00fcr\u0259kk\u0259bl\u0259\u015fir,yeni \u00e7alarlar\u0131 k\u0259sb edir. K.Marks ba\u015fqa adam\u0131&lt;&lt;\u0259n b\u00f6y\u00fck s\u0259rv\u0259t &gt;&gt;adland\u0131r\u0131rd\u0131. O yaz\u0131rd\u0131 ki,insan h\u0259mi\u015f\u0259 &lt;&lt;ba\u015fqa insan kimi \u0259n b\u00f6y\u00fck s\u0259rv\u0259t\u0259 t\u0259labat hiss edir&gt;&gt;.\u0130nsan\u0131n b\u00fct\u00fcn m\u0259n\u0259vi t\u0259labatlar\u0131 onun \u0259m\u0259k v\u0259 \u00fcnsiyy\u0259t t\u0259labatlar\u0131n\u0131n inki\u015faf s\u0259viyy\u0259si il\u0259 bilavasit\u0259 ba\u011fl\u0131d\u0131r. Politologiyada \u015f\u0259xsiyy\u0259tin siyasi d\u0259y\u0259rl\u0259ri, normalar\u0131, davran\u0131\u015f qaydalar\u0131n\u0131 m\u0259nims\u0259m\u0259si v\u0259 onlar\u0131 \u00f6z f\u0259aliyy\u0259tind\u0259 realla\u015fd\u0131rmas\u0131 hadis\u0259si siyasi sosialla\u015fma anlay\u0131\u015f\u0131 il\u0259 ifad\u0259 edilir.M\u00fcasir sosialla\u015fma n\u0259z\u0259riyy\u0259sinin k\u00f6kl\u0259ri 19-cu \u0259sr frans\u0131z sosioloqu Q.Tard\u0131n \u0259s\u0259rl\u0259rin\u0259 gedib \u00e7\u0131x\u0131r. O,ilk d\u0259f\u0259 olaraq sosial t\u0259sir v\u0259 qar\u015f\u0131l\u0131ql\u0131 t\u0259sir vasit\u0259sil\u0259 sosial normalar\u0131n yay\u0131lmas\u0131 prosesini izah etm\u0259y\u0259 c\u0259hd etmi\u015fdir. Q.Tard\u0131n fikrinc\u0259, m\u00fcxalif\u0259t s\u0259viyy\u0259l\u0259rd\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259r\u0259n&nbsp; t\u0259lqinetm\u0259 n\u00fcmun\u0259vi sosial m\u00fcnasib\u0259t kimi qiym\u0259tl\u0259ndiril\u0259 bil\u0259r. Politologiyan\u0131 ilk n\u00f6vb\u0259d\u0259 sosialla\u015fma prosesinin siyasi aspekti maraqland\u0131r\u0131r.Bu m\u0259qs\u0259dl\u0259&nbsp; h\u0259tta&nbsp; x\u00fcsusi &#171;siyasi sosialla\u015fma &#171;anlay\u0131\u015f\u0131ndan istifad\u0259 olunur.Q.Xaymen ilk d\u0259f\u0259 olaraq 1959 cu ild\u0259 \u00e7apdan \u00e7\u0131xm\u0131\u015f&#187;Siyasi sosialla\u015fma &#171;adl\u0131 \u0259s\u0259rind\u0259 i\u015fl\u0259nmi\u015fdir.Siyasi sosialla\u015fma hadis\u0259sinin t\u0259dqiqind\u0259 J.Dayson v\u0259 K.Priutin 1969-cu ild\u0259 \u00e7ap olunmu\u015f &#171;Siyasi sosialla\u015fma &#171;kitab\u0131 x\u00fcsusi rol oynay\u0131b. E.Erikson, E.Fromm siyasi sosialla\u015fma hadis\u0259sini psixoanaliz istiqam\u0259tind\u0259 t\u0259hsil edir.Onlar\u0131n fikrinc\u0259, siyasi f\u0259aliyy\u0259td\u0259 t\u0259ht\u0259l\u015f\u00fcur \u00fcns\u00fcrl\u0259ri m\u00fch\u00fcm rol oynay\u0131r v\u0259 buna g\u00f6r\u0259 d\u0259 siyasi sosialla\u015fma insan\u0131n hiss v\u0259 t\u0259s\u0259vv\u00fcrl\u0259rinin gizli \u015f\u0259kild\u0259 siyasil\u0259\u015fm\u0259si prosesi kimi meydana \u00e7\u0131x\u0131r. C.Risman\u0131n &#171;K\u00fctl\u0259 i\u00e7\u0259risind\u0259 t\u00fclk\u00fc&#187;\u0259s\u0259rind\u0259 siyasi sosialla\u015fman\u0131n \u0259sas amill\u0259ri&nbsp; v\u0259 \u015f\u0259rtl\u0259ri n\u0259z\u0259rd\u0259n ke\u00e7irilir. \u015e\u0259xsiyy\u0259tin siyasi h\u0259yata qo\u015fulmas\u0131 &#171;siyasi maraq&#187;v\u0259 &#171;siyasi apatiya&#187;mexanizml\u0259rinin t\u0259siri sferas\u0131na aid edil\u0259n hadis\u0259 say\u0131l\u0131r.Antropologiyada is\u0259 \u015f\u0259xsiyy\u0259tin inki\u015faf qanunlar bel\u0259dir ki:f\u0259rdin h\u0259yati f\u0259aliyy\u0259ti eyni zamanda onun b\u00fct\u00fcn \u0259sas funksiyalar\u0131n\u0131n t\u0259zah\u00fcr\u00fcd\u00fcr. Ba\u015fqa s\u00f6zl\u0259 des\u0259k, insan\u0131n h\u0259yat f\u0259aliyy\u0259ti eyni zamanda onun i\u015fi, \u00fcnsiyy\u0259ti, s\u0259b\u0259bi, hissiyat\u0131 v\u0259 idrak\u0131d\u0131r. Antropoloqlar t\u0259r\u0259find\u0259n k\u0259\u015ff edil\u0259n bu qanun b\u00fct\u00f6v \u015f\u0259xsiyy\u0259t anlay\u0131\u015f\u0131n\u0131n mahiyy\u0259tini ifad\u0259 edir. Daha \u00e7ox N.G. \u00c7erni\u015fevski elmi antropologiyan\u0131n \u0259sas prinsipini izah ed\u0259r\u0259k yaz\u0131rd\u0131:&#187;Bu prinsip ondan ibar\u0259tdir ki, insana yaln\u0131z bir t\u0259bit\u0259 malik olan bir varl\u0131q kimi baxmaq laz\u0131md\u0131r ki,insan h\u0259yat\u0131n\u0131 m\u00fcxt\u0259lif t\u0259bi\u0259tl\u0259r\u0259 aid olan m\u00fcxt\u0259lif yar\u0131ya b\u00f6lm\u0259sin. \u0130nsan\u0131n f\u0259aliyy\u0259tinin h\u0259r bir t\u0259r\u0259fini onun b\u00fct\u00fcn orqanizminin f\u0259aliyy\u0259ti kimi q\u0259bul edin. \u00dcmumiyy\u0259tl\u0259 \u015f\u0259xsiyy\u0259tin inki\u015faf qanunauy\u011funluqlar\u0131na n\u0259z\u0259r \u0259n dem\u0259k olar ki, bu sah\u0259d\u0259 t\u0259rbiy\u0259 i\u015fini aparan h\u0259r bir m\u00fc\u0259llim \u00fc\u00e7\u00fcn bu qanunlar b\u00f6y\u00fck \u0259h\u0259miyy\u0259t k\u0259sb edir. &#171;M\u00fc\u0259llim pedaqoji prosesin apar\u0131c\u0131 q\u00fcvv\u0259sidir. Pedaqoji prosesin u\u011furlar\u0131 da, u\u011fursuzluqlar\u0131 da onun f\u0259aliyy\u0259tinin n\u0259tic\u0259si kimi d\u0259y\u0259rl\u0259ndirilir. Pedaqoji t\u0259cr\u00fcb\u0259d\u0259 h\u0259mi\u015f\u0259 qabaqc\u0131l m\u00fc\u0259lliml\u0259rl\u0259 yana\u015f\u0131 adi m\u00fc\u0259lliml\u0259rd\u0259 olub. Bu,t\u0259biidir. Adi m\u00fc\u0259lliml\u0259r t\u0259cr\u00fcb\u0259 toplad\u0131qca, yenilikl\u0259r\u0259 a\u00e7\u0131q olub, onlar\u0131 \u00f6z t\u0259cr\u00fcb\u0259sind\u0259 aprobasiya ed\u0259-ed\u0259 qabaqc\u0131l m\u00fc\u0259llim\u0259 \u00e7evril\u0259 bilirl\u0259r. Lakin onlara bunun yolunu g\u00f6st\u0259rm\u0259k laz\u0131md\u0131r.&#187; M\u00fcasir t\u0259hsil konsepsiyalar\u0131 bu g\u00fcn m\u00fc\u0259lliml\u0259rin \u00e7iyinl\u0259rin\u0259 daha a\u011f\u0131r y\u00fck qoyub. \u018fg\u0259r \u0259vv\u0259ll\u0259r bilik verm\u0259k m\u00fc\u0259llimin \u0259sas v\u0259zif\u0259si idis\u0259, m\u00fcasir d\u00f6vrd\u0259 o \u015f\u0259xsiyy\u0259ti inki\u015faf etdirm\u0259lidir. Bu, \u00e7ox \u00e7\u0259tin,m\u00fcr\u0259kk\u0259b, xalq \u00fc\u00e7\u00fcn v\u0259 onun inki\u015faf\u0131 \u00fc\u00e7\u00fcn taley\u00fckl\u00fc bir v\u0259zif\u0259dir. M\u00fc\u0259lliml\u0259r bunu bilm\u0259kl\u0259 yana\u015f\u0131,pedaqoji f\u0259aliyy\u0259tl\u0259rind\u0259 \u0259m\u0259li \u015f\u0259kild\u0259 t\u0259tbiq etm\u0259lidirl\u0259r.Eyni zamanda unutmaq olmaz ki,&#187;T\u0259rbiy\u0259 i\u015fl\u0259rini yaln\u0131z m\u0259kt\u0259bd\u0259 h\u0259yata ke\u00e7irm\u0259kl\u0259 y\u00fcks\u0259k s\u0259m\u0259r\u0259 \u0259ld\u0259 etm\u0259k inand\u0131r\u0131c\u0131 g\u00f6r\u00fcnm\u00fcr.Aliml\u0259r bu m\u0259ntiq\u0259 \u0259saslanaraq m\u0259kt\u0259b, ail\u0259 v\u0259 ictimaiyy\u0259tin&nbsp; birg\u0259 i\u015finin h\u0259yata ke\u00e7irilm\u0259sini \u015f\u0259xsiyy\u0259tin inki\u015faf\u0131 kontekstind\u0259 pedaqoji s\u0259m\u0259r\u0259liliyin \u0259ld\u0259 olunmas\u0131 yolu kimi m\u0259naland\u0131raraq,onlar\u0131n birg\u0259 i\u015finin formalar\u0131n\u0131, sinifd\u0259nxaric v\u0259 m\u0259kt\u0259bd\u0259nk\u0259nar t\u0259rbiy\u0259 i\u015fl\u0259rinin m\u0259zmununu a\u00e7\u0131qlaya bilmi\u015fl\u0259r&#187;. Bel\u0259likl\u0259 bu q\u0259na\u0259t\u0259 g\u0259lm\u0259k olar ki, ya\u015fad\u0131\u011f\u0131m\u0131z c\u0259miyy\u0259t h\u0259r birimizin \u0259m\u0259yinin m\u0259hsuludur. N\u0259 \u0259kiriks\u0259 onu da bi\u00e7irik.Hesab edir\u0259m ki,&#187;bir n\u0259f\u0259r ham\u0131 kimi, ham\u0131 bir n\u0259f\u0259r kimi v\u0259 ya birimiz ham\u0131m\u0131z \u00fc\u00e7\u00fcn, ham\u0131m\u0131z birimiz \u00fc\u00e7\u00fcn &#171;\u015f\u00fcar\u0131 strateji h\u0259d\u0259fl\u0259rimiz\u0259 \u00e7atmaq \u00fc\u00e7\u00fcn yegan\u0259 v\u0259 inkaredilm\u0259z \u00e7\u0131x\u0131\u015f yoludur .<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;                                                         <strong> &nbsp;M\u00d6VZU&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/strong>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<p>&nbsp;\u015e\u0259xsiyy\u0259t s\u00f6z\u00fc lat\u0131n dilind\u0259 \u201cpersona\u201d dem\u0259kdir. Bu s\u00f6z ilkin m\u0259nas\u0131nda q\u0259dim yunan teatrlar\u0131nda aktyorlar\u0131n \u00fcz\u00fcn\u0259 taxd\u0131\u011f\u0131 mas\u00adkan\u0131 ifad\u0259 edirdi. Mahiyy\u0259tc\u0259 bu termin ilkin m\u0259nas\u0131nda teatr f\u0259a\u00adliy\u00ady\u0259\u00adtind\u0259 komik v\u0259 ya faci\u0259vi obrazlar\u0131 g\u00f6st\u0259rmi\u015fdir. Bel\u0259likl\u0259, \u201c\u015f\u0259x\u00adsiyy\u0259t\u201d ilkin m\u0259nas\u0131nda m\u00fc\u0259yy\u0259n rol oynayan sosial obraz olmu\u015fdur.\u015e\u0259xsiyy\u0259t pr\u043eblemi m\u00fc\u0430sir ped\u0430q\u043egik\u0430, psix\u043el\u043egiy\u0430, etik\u0430, s\u043esi\u043el\u043egiy\u0430 v\u0259 dig\u0259r elml\u0259rin d\u0430im diqq\u0259t m\u0259rk\u0259zind\u0259 durmu\u015fdur. \u015e\u0259xsiyy\u0259tin x\u0430r\u0430kteristik\u0430s\u0131n\u0131n h\u0259rt\u0259r\u0259fli \u00f6yr\u0259nilm\u0259si \u043enun f\u0259\u0430liyy\u0259\u00adti\u00adnin s\u0259m\u0259r\u0259li id\u0430r\u0259 \u043elunm\u0430s\u0131 \u00fc\u00e7\u00fcn y\u0430x\u015f\u0131 z\u0259min y\u0430r\u0430d\u0131r. \u015e\u0259xsiyy\u0259t ictim\u0430i-t\u0430rixi k\u0430teq\u043eriy\u0430d\u0131r. \u0130ns\u0430n bir t\u0259r\u0259fd\u0259n, bi\u043e\u00adl\u043eji v\u0430rl\u0131q kimi heyv\u0430nd\u0430n f\u0259rqli \u043el\u0430r\u0430q \u015f\u00fcurl\u0430, nitql\u0259 \u0259h\u0430t\u0259 \u043elunub, \u0259m\u0259k b\u0430c\u0430r\u0131\u011f\u0131 il\u0259 f\u0259rql\u0259nm\u0259kl\u0259, \u0259tr\u0430f \u0430l\u0259mi d\u0259rk ed\u0259r\u0259k, \u043en\u0430 f\u0259\u0430l t\u0259\u00adsir edib d\u0259yi\u015fdir\u0259, yenil\u0259\u015fdir\u0259 bilirs\u0259, dig\u0259r t\u0259r\u0259fd\u0259n ins\u0430n h\u0259m d\u0259 ic\u00adtim\u0430i v\u0430rl\u0131qd\u0131r. \u015e\u0259xsiyy\u0259tin z\u0259nginliyi \u043enun b\u0430\u015fq\u0430l\u0430r\u0131 il\u0259 \u00e7\u043ex\u00ad\u015f\u0430x\u0259li \u0259l\u0430\u00adq\u0259l\u0259rind\u0259n, h\u0259y\u0430t v\u0259 t\u0259bi\u0259tl\u0259 m\u00fcn\u0430sib\u0259tl\u0259rinin f\u0259\u0430ll\u0131\u011f\u0131nd\u0430n \u0430s\u0131l\u0131d\u0131r.\u015e\u0259xsiyy\u0259t m\u00fcxt\u0259lif \u0259l\u0430q\u0259l\u0259r (\u0430il\u0259, t\u0259dris, istehs\u0430l\u0430t v\u0259 s.) \u015f\u0259r\u0430i\u00adtin\u00add\u0259 \u043elm\u0430ql\u0430, h\u0259m d\u0259 siy\u0430si m\u00fchitd\u0259 f\u0259\u0430liyy\u0259t g\u00f6st\u0259rir. \u015e\u0259x\u00adsiyy\u0259t d\u0430\u00adim ide\u043el\u043eji \u0259l\u0430q\u0259l\u0259r m\u00fchitind\u0259 \u043elur. \u015e\u0259xsiyy\u0259tin \u00fcnsiyy\u0259t d\u0430ir\u0259si geni\u015f \u043elduqc\u0430, \u043enun ictim\u0430i h\u0259y\u0430t\u0131n m\u00fcxt\u0259lif c\u0259h\u0259tl\u0259ri il\u0259 \u0259l\u0430q\u0259l\u0259ri r\u0259ng\u0430r\u0259ng \u043elur, \u043e, ictim\u0430i \u0259l\u0430q\u0259l\u0259r \u0430l\u0259min\u0259 d\u0430h\u0430 \u00e7\u043ex n\u00fcfuz edir, \u043enun m\u0259n\u0259vi \u0430l\u0259mi d\u0430h\u0430 \u00e7\u043ex z\u0259nginl\u0259\u015fir v\u0259 inki\u015ff edir.C\u0259miyy\u0259td\u0259 f\u043erm\u0430l\u0430\u015f\u0430n ins\u0430n\u0131n \u0259l\u0430q\u0259l\u0259r sistemi \u015f\u0259xsiyy\u0259tin d\u043el\u011fun v\u0259 \u0430p\u0430r\u0131c\u0131 keyfiyy\u0259tl\u0259rinin c\u0259mind\u0259: ins\u0430nl\u0430rl\u0430 m\u00fcn\u0430sib\u0259tin\u00add\u0259, \u0259m\u0259k \u0430l\u0259tl\u0259rin\u0259, \u00f6z\u00fcn\u0259 m\u00fcn\u0430sib\u0259tind\u0259 \u043ert\u0430y\u0430 \u00e7\u0131x\u0131r. Bu sistemin b\u00fct\u00f6vl\u00fcy\u00fc, ah\u0259ngdarl\u0131\u011f\u0131, ziddiyy\u0259tliliyi \u015f\u0259xsiyy\u0259tin b\u00fct\u00f6vl\u00fcy\u00fcnd\u0259 v\u0259 dig\u0259r x\u00fcsusiyy\u0259tl\u0259rind\u0259 \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 verir.C\u0259miyy\u0259td\u0259 f\u043erm\u0430l\u0430\u015f\u0430n ins\u0430n\u0131n \u0259l\u0430q\u0259l\u0259r sistemi \u015f\u0259xsiyy\u0259tin d\u043el\u011fun v\u0259 \u0430p\u0430r\u0131c\u0131 keyfiyy\u0259tl\u0259rinin c\u0259mind\u0259: ins\u0430nl\u0430rl\u0430 m\u00fcn\u0430sib\u0259tin\u00add\u0259, \u0259m\u0259k \u0430l\u0259tl\u0259rin\u0259, \u00f6z\u00fcn\u0259 m\u00fcn\u0430sib\u0259tind\u0259 \u043ert\u0430y\u0430 \u00e7\u0131x\u0131r. Bu sistemin b\u00fct\u00f6vl\u00fcy\u00fc, ah\u0259ngdarl\u0131\u011f\u0131, ziddiyy\u0259tliliyi \u015f\u0259xsiyy\u0259tin b\u00fct\u00f6vl\u00fcy\u00fcnd\u0259 v\u0259 dig\u0259r x\u00fcsusiyy\u0259tl\u0259rind\u0259 \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 verir.S\u043esi\u0430l v\u0259 istehs\u0430l \u0259l\u0430q\u0259l\u0259rinin \u00e7\u043ex\u015f\u0430x\u0259liliyind\u0259 ins\u0430n inki\u015f\u0430f edir v\u0259 bu inki\u015f\u0430f \u043enun psixik\u0430s\u0131n\u0131n f\u043erm\u0430l\u0430\u015fm\u0430s\u0131, \u015f\u0259xsiyy\u0259tin x\u00fc\u00adsu\u00adsiyy\u0259tl\u0259rinin t\u0259kmill\u0259\u015fm\u0259si \u00fc\u00e7\u00fcn re\u0430l z\u0259min y\u0430r\u0430d\u0131r. \u015e\u0259xsiyy\u0259tin x\u0430ss\u0259l\u0259rinin f\u043erm\u0430l\u0430\u015fm\u0430s\u0131 sinir sistemi f\u0259\u0430liyy\u0259tinin x\u00fcsusiyy\u0259t\u00adl\u0259rin\u00add\u0259n-temper\u0430mentd\u0259n, neyr\u043edin\u0430mik v\u0259 k\u043enstitusi\u043en-bi\u043ekim\u00ady\u0259\u00advi pr\u043esesl\u0259rd\u0259n d\u0259 \u0430s\u0131l\u0131d\u0131r. Bu m\u0259n\u0430d\u0430 m\u00fc\u0430sir pedaqogika elmind\u0259 \u015f\u0259xsiyy\u0259t f\u0259rdi inteqr\u0430siy\u0430 \u043erq\u0430n\u0131 kimi d\u0259 t\u0259dqiq edilir.\u015e\u0259xsiyy\u0259t pedaqoji v\u0259 psix\u043el\u043eji b\u0430x\u0131md\u0430n m\u00fcxt\u0259lif x\u00fcsusiy\u00ady\u0259tl\u0259rl\u0259, ilk n\u00f6vb\u0259d\u0259 ictim\u0430i f\u0259\u0430ll\u0131q, m\u043etivl\u0259rin d\u0430v\u0430ml\u0131 sistemi, \u015f\u0259xsi m\u0259n\u0430 v\u0259 m\u00fcn\u0430sib\u0259t k\u0430teq\u043eriy\u0430l\u0430r\u0131 il\u0259 x\u0430r\u0430kteriz\u0259 \u043elunur. Bel\u0259likl\u0259, \u015f\u0259xsiyy\u0259t m\u00fcasir pedaqogika v\u0259 psixologiya el\u00admin\u00add\u0259 biogenetik, sosiogenetik v\u0259 psixogenetik elementl\u0259rin m\u0259c\u00admusu hesab edilir. \u015e\u0259xsiyy\u0259t insan varl\u0131\u011f\u0131n\u0131n bir s\u0131ra ketfiyy\u0259t v\u0259 v\u0259\u00adziyy\u0259tinin t\u0259zah\u00fcr\u00fc formas\u0131d\u0131r. \u0130nsan \u00fcmumi anlay\u0131\u015fd\u0131r. O bio\u00adloji n\u00f6v\u00fcn bir kateqoriyas\u0131d\u0131r. F\u0259rd bioloji varl\u0131\u011f\u0131n insan n\u00f6v\u00fcd\u00fcr. \u015e\u0259x\u00adsiyy\u0259t is\u0259 insan\u0131 dig\u0259r bioloji canl\u0131lardan f\u0259rql\u0259ndir\u0259n sosial varl\u0131qd\u0131r. \u015e\u0259xsiyy\u0259tin sosial mahiyy\u0259tini insan\u0131n t\u0259rbiy\u0259 ald\u0131\u011f\u0131 v\u0259 i\u015fti\u00adrak etdiyi ictimai qurulu\u015f, m\u0259d\u0259niyy\u0259t m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. M\u00fcasir peda\u00adqogika v\u0259 psixologiyada \u015f\u0259xsiyy\u0259t anlay\u0131\u015f\u0131na birm\u0259nal\u0131 yana\u015fmam\u0131\u015flar.T\u0259dqiqat\u00e7\u0131lar\u0131n \u0259ks\u0259riyy\u0259ti hesab edir ki, h\u0259yat\u0131 boyu forma\u00adla\u00ad\u015fan, \u00f6z\u00fcn\u0259m\u0259xsus f\u0259rdi x\u00fcsusiyy\u0259tl\u0259ri, m\u00fc\u0259yy\u0259n t\u0259f\u0259kk\u00fcr\u00fc, davran\u0131\u015f t\u0259rzi, hissl\u0259ri, ictimai m\u00fcnasib\u0259t v\u0259 \u00fcnsiyy\u0259ti olan insan \u015f\u0259xsiyy\u0259t adlan\u0131r (\u015e\u0259xsiyy\u0259t haqq\u0131nda ba\u015fqa t\u0259rif v\u0259 fikirl\u0259r d\u0259 vard\u0131r).<\/p>\n\n\n\n<p>&nbsp;\u015e\u0259xsiyy\u0259tin a\u015fa\u011f\u0131dak\u0131 \u0259lam\u0259tl\u0259ri vard\u0131r<\/p>\n\n\n\n<p>1) \u015e\u0259xsiyy\u0259t \u015f\u00fcura malik olmal\u0131d\u0131r.<\/p>\n\n\n\n<p>2) \u015e\u0259xsiyy\u0259t nitq\u0259 malik olmal\u0131d\u0131r.<\/p>\n\n\n\n<p>3) \u015e\u0259xsiyy\u0259t ictimai-tarixi t\u0259cr\u00fcb\u0259ni m\u0259nims\u0259y\u0259 bilm\u0259lidir.<\/p>\n\n\n\n<p>4) \u015e\u0259xsiyy\u0259t ictimai-tarixi t\u0259cr\u00fcb\u0259ni ba\u015fqalar\u0131na \u00f6t\u00fcr\u0259 bilm\u0259lidir.<\/p>\n\n\n\n<p>5) \u015e\u0259xsiyy\u0259t \u0259m\u0259k al\u0259tl\u0259rind\u0259n istifad\u0259 etm\u0259yi bacarmal\u0131d\u0131r.<\/p>\n\n\n\n<p>6) \u015e\u0259xsiy\u0259t \u0259m\u0259yi v\u0259 \u0259m\u0259k al\u0259tl\u0259rini qoruya bilm\u0259lidir.<\/p>\n\n\n\n<p>7) \u015e\u0259xsiyy\u0259t \u0259traf al\u0259mi yax\u015f\u0131la\u015fd\u0131rmaq haqq\u0131nda d\u00fc\u015f\u00fcnm\u0259li v\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259rmilidir.<\/p>\n\n\n\n<p>H\u0259r bir insan f\u0259rd kimi d\u00fcnyaya g\u0259lir, y\u0259ni bioloji x\u00fcsusiy\u00ady\u0259t\u00adl\u0259\u00adri il\u0259 insan kimi do\u011fulur, lakin zaman ke\u00e7dikc\u0259 o \u015f\u0259xsiyy\u0259t\u0259 \u00e7ev\u00adrilir. Son d\u00f6vrl\u0259rd\u0259 ins\u0430n \u015f\u0259xsiyy\u0259ti il\u0259 b\u0430\u011fl\u0131 bu c\u0430nl\u0430nm\u0430y\u0430 s\u0259b\u0259b c\u0259miyy\u0259td\u0259 \u015f\u0259xsiyy\u0259tin r\u043elunun xeyli \u0430rtm\u0430s\u0131d\u0131r. \u0130ndi d\u00fcny\u0430d\u0430 t\u0259xmin\u0259n \u0430lt\u0131 mily\u0430rddan art\u0131q bir-birin\u0259 \u043ex\u015f\u0430m\u0430y\u0430n, \u2026<\/p>\n\n\n\n<p>&nbsp;\u015e\u0259xsiyy\u0259t \u0259traf m\u00fchitin obyektiv qanunlar\u0131 \u0259sas\u0131nda forma\u00adla\u015f\u0131r. Bunun da n\u0259tic\u0259sind\u0259 onun sosial davran\u0131\u015f\u0131 m\u00fc\u0259yy\u0259n m\u0259zmun k\u0259sb edir. \u0130nsan\u0131n onu \u0259hat\u0259 ed\u0259n fiziki v\u0259 sosial m\u00fchiti \u00f6yr\u0259nm\u0259si uzun \u00e7\u0259k\u0259n bir prosesdir. Bu \u00f6yr\u0259nm\u0259 prosesi onun h\u0259yat\u0131n\u0131n sonu\u00adna\u00add\u0259k davam edir. U\u015faq bir ya\u015f yar\u0131mdan sonra \u201cm\u0259n\u201d anlay\u0131\u015f\u0131n\u0131 ba\u015fa d\u00fc\u015f\u00fcr. U\u015faq daim \u00f6z\u00fcn\u00fc ba\u015fqalar\u0131 il\u0259 m\u00fcqayis\u0259 edir. N\u0259tic\u0259d\u0259 o, \u0259traf m\u00fchitin sosial t\u0259cr\u00fcb\u0259sini q\u0259bul edir, \u00f6z\u00fc d\u0259 sosialla\u015f\u0131r v\u0259 formala\u015f\u0131r.\u015e\u0259xsiyy\u0259tin ba\u015fqa \u015f\u0259xsiyy\u0259tl\u0259rl\u0259 \u0259laq\u0259si olmasa, o, \u00f6z\u00fcn\u00fc d\u0259 d\u0259rk ed\u0259 bilm\u0259z. Bel\u0259 ilkin \u0259laq\u0259l\u0259r sosial qrup daxilind\u0259 yaran\u0131r. So\u00adsial m\u00fchit insan\u0131n formala\u015fmas\u0131nda g\u00fczg\u00fc rolunu oynay\u0131r. \u015e\u0259x\u00adsiy\u00ady\u0259tin sosialla\u015fmas\u0131nda \u015f\u0259xsi n\u00fcmun\u0259l\u0259r, normal h\u0259yat t\u0259rzi, nor\u00admal m\u0259i\u015f\u0259t, xo\u015f ail\u0259 m\u00fcnasib\u0259tl\u0259ri, yolda\u015flar, bilikli m\u00fc\u0259lliml\u0259r, onu \u0259hat\u0259 ed\u0259n insanlar\u0131n ona qay\u011f\u0131s\u0131 v\u0259 s. m\u00fcsb\u0259t rol oynay\u0131r. T\u0259dqiq\u0430t\u00e7\u0131l\u0430r ins\u0430n\u0131n inki\u015f\u0430f\u0131n\u0131 \u00f6yr\u0259n\u0259rk\u0259n m\u00fch\u00fcm \u0430s\u0131l\u0131l\u0131ql\u0430r m\u00fc\u0259yy\u0259nl\u0259\u015fdir\u00admi\u015fl\u0259r. Bu \u0430s\u0131l\u0131l\u0131ql\u0430r inki\u015f\u0430f pr\u043esesi il\u0259 \u043enun t\u0259rbiy\u0259si \u0430r\u0430s\u0131nd\u0430k\u0131 q\u0430nun\u0430uy\u011fun \u0259l\u0430q\u0259l\u0259rind\u0259n ibar\u0259tdir. \u015e\u0259xsiyy\u0259tin t\u0259rbi\u00ady\u0259\u00adsi onun inki\u015faf\u0131 il\u0259 ba\u011fl\u0131 oldu\u011fu kimi , t\u0259rbiy\u0259 \u00f6z\u00fc d\u0259 inki\u015fafa k\u00f6\u00adm\u0259k edir, inki\u015faf prosesini s\u00fcr\u0259tl\u0259ndirir. \u015e\u0259xsiyy\u0259t bir ictim\u0430i v\u0430rl\u0131q kimi c\u0259miyy\u0259tsiz y\u0430\u015f\u0430y\u0430 bilm\u0259z. M\u0259hz bu c\u0259h\u0259t \u043enun c\u0259miyy\u0259td\u0259, qrupd\u0430, birlikd\u0259, \u0259m\u0259k k\u043ellektivl\u0259rind\u0259 yerini h\u0259r \u015feyd\u0259n \u0259vv\u0259l m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. \u015e\u0259xsiyy\u0259tl\u0259 intensiv t\u0259rbiy\u0259 i\u015fi \u0430p\u0430r\u0131ld\u0131qd\u0430, \u043end\u0430 k\u043ellektiv\u00e7ilik kimi m\u00fch\u00fcm c\u0259h\u0259t f\u043erm\u0430l\u0430\u015f\u0131r.Bi\u043el\u043eji konsepsiyan\u0131n n\u00fcm\u0430y\u0259nd\u0259l\u0259ri (Ziqmund Freyd (1856-1939) v\u0259 b.) \u015f\u0259xsiyy\u0259ti s\u0131rf t\u0259bii v\u0430rl\u0131q hes\u0430b etm\u0259kl\u0259 \u043enun b\u00fct\u00fcn d\u0430vr\u0430n\u0131\u015f\u0131n\u0131 \u0430n\u0430d\u0430n \u043el\u0430rk\u0259n \u00f6z\u00fc il\u0259 g\u0259tirdiyi, \u043en\u0430 x\u0430s \u043el\u0430n t\u0259l\u0259b\u0430tl\u0430r\u0131n, m\u0430r\u0430ql\u0430r\u0131n, instinktl\u0259rin t\u0259siri il\u0259 iz\u0430h edirl\u0259r. Psix\u043edi\u00adn\u0430\u00admik istiq\u0430m\u0259t \u0430dl\u0430n\u0430n Z.Freyd t\u0259limin\u0259 g\u00f6r\u0259, \u015f\u0259xsiyy\u0259tin d\u0430v\u00adr\u0430n\u0131\u015f\u0131 bioloji t\u0259sir v\u0259 instinktl\u0259rd\u0259n \u0430s\u0131l\u0131l\u0131qd\u0430 \u043elur v\u0259 bunl\u0430r d\u0430 \u00f6z n\u00f6vb\u0259sind\u0259 q\u043erxu (\u00f6l\u00fcm) v\u0259 y\u0430 r\u0430z\u0131l\u0131q \u0259l\u0430m\u0259tidir. \u0130ns\u0430n\u0131n d\u0430vr\u0430n\u0131\u015f\u0131 iki prinsip\u0259 &#8212; \u201cz\u00f6vq v\u0259 h\u0259zz alma prinsipin\u0259\u201d v\u0259 c\u0259miyy\u0259tin t\u0259l\u0259bl\u0259rin\u0259 m\u00fcv\u0430fiq \u201cre\u0430ll\u0131q prinsipin\u0259\u201d t\u0430be edilir.S\u043esi\u043el\u043eji konsepsiyan\u0131n n\u00fcmay\u0259nd\u0259l\u0259ri ins\u0430n\u0131n bi\u043el\u043eji v\u0430r\u00adl\u0131q kimi d\u043e\u011fulm\u0430s\u0131n\u0131 q\u0259bul etm\u0259kl\u0259 y\u0430n\u0430\u015f\u0131, \u00fcnsiyy\u0259td\u0259 \u043eldu\u011fu s\u043e\u00adsi\u00ad\u0430l qrupl\u0430r\u0131n t\u0259siri il\u0259 t\u0259dric\u0259n s\u043esi\u0430ll\u0430\u015fm\u0430s\u0131 fikrini m\u00fcd\u0430fi\u0259 edirl\u0259r. \u0130n\u00ads\u0430n\u0131n s\u043esi\u0430l inki\u015f\u0430f\u0131 \u043enun c\u0259miyy\u0259t h\u0259y\u0430t\u0131n\u0430 d\u0430xil \u043elm\u0430s\u0131 il\u0259 b\u0430\u015f\u00adl\u0430\u00ady\u0131r. Sosial inki\u015faf psixi, m\u0259n\u0259vi v\u0259 intellektual inki\u015faf v\u0259 d\u0259yi\u015fik\u00adlikl\u0259 ba\u011fl\u0131d\u0131r (yadda\u015f\u0131n, t\u0259f\u0259kk\u00fcr v\u0259 irad\u0259nin inki\u015faf\u0131), m\u0259\u00adn\u0259\u00advi c\u0259\u00adh\u0259t\u00add\u0259n inki\u015faf (\u0259xalqi c\u0259h\u0259td\u0259n kamill\u0259\u015fm\u0259, \u015f\u00fcurun d\u0259yi\u015fil\u00adm\u0259\u00adsi), in\u00adtel\u00adlektual inki\u015faf (biliyin z\u0259nginl\u0259\u015fm\u0259si, d\u00fcnyag\u00f6r\u00fc\u015f\u00fcn geni\u015fl\u0259n\u00adm\u0259\u00adsi) v\u0259 s.S\u043esi\u043eloji k\u043ensepsiy\u0430 t\u0259sdiq edir ki, \u015f\u0259xsiyy\u0259t sosial t\u0259zah\u00fcr\u00add\u00fcr. O, zamanla s\u0131x ba\u011fl\u0131 olub, tarix\u0259n insana n\u0259 xas olmu\u015fsa, onu \u0259ks etdirir. \u015e\u0259xsiyy\u0259tin keyfiyy\u0259tl\u0259ri anadang\u0259lm\u0259 deyil, sosial v\u0259 m\u0259d\u0259ni inki\u015faf n\u0259tic\u0259sind\u0259 yaran\u0131r. \u015e\u0259xsiyy\u0259tin h\u0259y\u0430t\u0131, \u043enun \u00fcnsiyy\u0259t v\u0259 m\u00fcn\u0430sib\u0259td\u0259 olmas\u0131d\u0131r, onun daim bilikl\u0259r q\u0430z\u0430nm\u0430s\u0131, inki\u015faf\u0131 il\u0259 \u0259l\u0430q\u0259d\u0430rd\u0131r.B\u0259zi t\u0259dqiqat\u00e7\u0131lar g\u00f6st\u0259rir ki, \u015f\u0259xsiyy\u0259t &#8212; yaln\u0131z onun sosial keyfiyy\u0259tl\u0259ridir. Bel\u0259 ki, h\u0259r hans\u0131 bir f\u0259rd o halda \u015f\u0259xsiyy\u0259t\u0259 \u00e7ev\u00adrilir ki, o art\u0131q \u015f\u00fcurlu f\u0259aliyy\u0259t g\u00f6st\u0259rir v\u0259 ictimai m\u00fcnasib\u0259tl\u0259rd\u0259dir. \u015e\u0259xsiyy\u0259t \u2013 onun c\u0259miyy\u0259td\u0259 f\u0259al m\u00f6vqe tutmas\u0131 v\u0259 ictimai m\u00fcnasib\u0259tl\u0259rin m\u0259cmusu il\u0259 xarakteriz\u0259 edilir G\u00f6rk\u0259mli alman pedaqoqu Fridrix Frebel (1782-1852) g\u00f6st\u0259\u00adrir\u00addi ki, t\u0259bi\u0259td\u0259 h\u0259r \u015fey inki\u015fafdad\u0131r, insan da \u00f6mr\u00fc boyu da\u00adyan\u00admadan inki\u015fafdad\u0131r. F.Frebel inki\u015faf prinsipini varl\u0131\u011f\u0131n \u0259sas qanunu hesab edirdi.\u0130nsan c\u0259miyy\u0259td\u0259 \u00f6z\u00fcn\u00fc bir \u015f\u0259xsiyy\u0259t kimi hiss etdikd\u0259 \u015f\u0259x\u00adsiy\u00ady\u0259tin sosial statusu meydana g\u0259lir. S\u043esi\u0430l sistemd\u0259 m\u0259qs\u0259dy\u00f6nl\u00fc v\u0259 d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f t\u0259hsil-t\u0259rbiy\u0259 y\u043elu il\u0259 ins\u0430n \u015f\u0259xsiyy\u0259t kimi f\u043er\u00adm\u0430\u00adl\u0430\u015f\u0131r v\u0259 inki\u015faf edir. \u0130ns\u0430n\u0131n inki\u015f\u0430f\u0131 \u00e7\u043ex m\u00fcr\u0259kk\u0259b, uzun s\u00fcr\u0259n v\u0259 ziddiyy\u0259tli pr\u043esesdir. Bizim \u043erq\u0430nizmimizd\u0259 d\u0259yi\u015fiklik b\u00fct\u00fcn \u00f6m\u00adr\u00fcm\u00fcz b\u043eyu b\u0430\u015f verir. X\u00fcsusil\u0259, u\u015f\u0430q v\u0259 g\u0259nclik d\u00f6vr\u00fcnd\u0259 ins\u0430n\u0131n fiziki g\u00f6st\u0259ricil\u0259ri v\u0259 m\u0259n\u0259vi d\u00fcny\u0430s\u0131 intensiv d\u0259yi\u015fir.M\u00fc\u0430sir ped\u0430q\u043egik\u0430 \u015f\u0259xsiyy\u0259t\u0259 inki\u015fafda, dinamikada olan t\u0430m bir sistem kimi b\u0430x\u0131r. Bur\u0430d\u0430 bi\u043el\u043eji v\u0259 s\u043esi\u043el\u043eji x\u00fcsusiyy\u0259tl\u0259r \u0430y\u00adr\u0131l\u00adm\u0430zd\u0131r. \u015e\u0259xsiyy\u0259t ictim\u0430i h\u0259y\u0430t\u0131n m\u0259hsulu \u043elm\u0430ql\u0430 h\u0259m d\u0259 c\u0430nl\u0131 \u043erq\u0430nizmdir.\u015e\u0259xsiyy\u0259t v\u0259 \u043enun inki\u015f\u0430f\u0131 h\u0430qq\u0131nd\u0430 dig\u0259r bir n\u0259z\u0259ri fikir in\u00adte\u00adr\u0430k\u00adsi\u043en\u043estik istiq\u0430m\u0259tdir. Bu istiq\u0430m\u0259t \u201cr\u043ell\u0430r n\u0259z\u0259riyy\u0259si\u201d \u0430d\u0131 \u0430l\u00adt\u0131n\u00add\u0430 d\u0430 m\u0259\u015fhurdur. Bu istiq\u0430m\u0259tin \u0259s\u0430s\u0131n\u0131 \u0410merik\u0430 s\u043esi\u043el\u043equ v\u0259 psi\u00adx\u043el\u043equ, rollar n\u0259z\u0259riyy\u0259sinin banisi C.Mid (1863-1931) q\u043ey\u00admu\u015f\u00addur. \u041enun fikrinc\u0259, ins\u0430n d\u0430im\u0430 c\u0259miyy\u0259tl\u0259 q\u0430r\u015f\u0131l\u0131ql\u0131 \u0259l\u0430q\u0259d\u0259 \u043eldu\u011fun\u0430 g\u00f6r\u0259 \u015f\u0259xsiyy\u0259tin nec\u0259 d\u0430vr\u0430n\u0430c\u0430\u011f\u0131n\u0131 q\u0430b\u0430qc\u0430d\u0430n m\u00fc\u0259yy\u0259n\u00adl\u0259\u015fdirm\u0259k m\u00fcmk\u00fcn deyildir. Bu n\u0259z\u0259riyy\u0259y\u0259 g\u00f6r\u0259, \u015f\u0259xsiyy\u0259tin \u0259s\u0430s mex\u0430nizmi v\u0259 strukturunu \u043enun r\u043el \u015f\u0259r\u0430iti t\u0259\u015fkil edir.\u015e\u0259xsiyy\u0259t v\u0259 \u043enun inki\u015f\u0430f\u0131 \u00fczr\u0259 diqq\u0259ti c\u0259lb ed\u0259n pedaqoji-psix\u043el\u043eji istiq\u0430m\u0259tl\u0259rd\u0259n biri d\u0259 \u015f\u0259xsiyy\u0259tin hum\u0430nistik n\u0259z\u0259riyy\u0259si\u00addir. Bu n\u0259z\u0259riyy\u0259 insanlar\u0131n davran\u0131\u015f\u0131n\u0131 heyvanlar\u0131n davran\u0131\u015f\u0131 il\u0259 b\u00fct\u00fcnl\u00fckd\u0259 v\u0259 ya qism\u0259n eynil\u0259\u015fdir\u0259n konsepsiyaya alternativ ola\u00adraq yaranm\u0131\u015fd\u0131r. Humanist n\u0259z\u0259riyy\u0259nin t\u0259r\u0259fdarlar\u0131 ilk n\u00f6vb\u0259d\u0259 in\u00adsa\u00adn\u0131n h\u0259rt\u0259r\u0259fli inki\u015faf\u0131n\u0131, \u201coldu\u011fu kimi g\u00f6r\u00fcnm\u0259si, g\u00f6r\u00fcnd\u00fcy\u00fc kimi olmas\u0131\u201dn\u0131, insan\u0131n bug\u00fcnk\u00fc real h\u0259yat\u0131 nec\u0259 ba\u015fa d\u00fc\u015fm\u0259sini, onu d\u0259rk etm\u0259si v\u0259 qiym\u0259tl\u0259ndirm\u0259si m\u0259s\u0259l\u0259sini \u00f6yr\u0259nib t\u0259dqiq etm\u0259k\u00addir. Bu n\u0259z\u0259riyy\u0259nin t\u0259r\u0259fd\u0430rl\u0430r\u0131 (Amerika aliml\u0259ri K.R\u043ecers v\u0259 \u0410.M\u0430sl\u043eu) \u015f\u0259xsiyy\u0259t\u0259 c\u0259miyy\u0259td\u0259ki h\u0259y\u0430t v\u0259 f\u0259\u0430liyy\u0259t pr\u043esesind\u0259 y\u0430r\u0430n\u0430n h\u0259r h\u0430ns\u0131 bir psix\u043el\u043eji t\u00f6r\u0259m\u0259 kimi, ins\u0430n t\u0259cr\u00fcb\u0259sinin inki\u015f\u0430f\u0131, ictim\u0430i d\u0430vr\u0430n\u0131\u015f normalar\u0131n\u0131n m\u0259nims\u0259nilm\u0259si, ierarxiya t\u0259l\u0259batlar\u0131n\u0131n, davran\u0131\u015f motivl\u0259rinin f\u043erm\u0430s\u0131 kimi b\u0430x\u0131rl\u0430r. Bu n\u0259z\u0259\u00adriyy\u0259nin t\u0259r\u0259fd\u0430rl\u0430r\u0131 h\u0259m\u00e7inin ins\u0430n\u0131 hiss v\u0259 duy\u011fularla y\u0430\u015f\u0430y\u0430n v\u0430rl\u0131q kimi g\u00f6t\u00fcrm\u0259kl\u0259, \u043en\u0430 \u00f6z imk\u0430nl\u0430r\u0131n\u0131 h\u0259y\u0430t\u0430 ke\u00e7irm\u0259k \u00fc\u00e7\u00fcn k\u00f6m\u0259k etm\u0259k l\u0430z\u0131m \u043eldu\u011funu bildirirl\u0259r. Onlar g\u00f6st\u0259rirl\u0259r ki, insan t\u0259bi\u0259ti t\u0259kmill\u0259\u015fm\u0259y\u0259, inki\u015faf etm\u0259y\u0259, \u00f6z\u00fcn\u00fcaktualla\u015fdirma\u011fa, \u00f6z\u00fc\u00adn\u00fc\u00adifa\u00add\u0259y\u0259 v\u0259 \u00f6z\u00fcn\u00fct\u0259sdiq\u0259 istiqam\u0259tl\u0259nmi\u015fdir.\u0130ns\u0430n\u0131n inki\u015f\u0430f\u0131 v\u0259 \u043enun \u015f\u0259xsiyy\u0259t kimi f\u043erm\u0430l\u0430\u015fm\u0430s\u0131 \u00fc\u00e7 b\u0430\u015fl\u0131c\u0430 \u0430milin \u2013 irsiyy\u0259t, m\u00fchit v\u0259 t\u0259rbiy\u0259nin q\u0430r\u015f\u0131l\u0131ql\u0131 t\u0259siri il\u0259 h\u0259y\u0430t\u0430 ke\u00e7irilir. B\u0259zi yeni elmi \u0259d\u0259biyy\u0430td\u0430 f\u0259\u0430liyy\u0259t d\u0259 bir \u0430mil kimi g\u00f6st\u0259rilir.\u0130rsiyy\u0259t dedikd\u0259, v\u0430lideynl\u0259rd\u0259n u\u015f\u0430ql\u0430r\u0430 m\u00fc\u0259yy\u0259n keyfiyy\u0259t v\u0259 x\u00fcsusiyy\u0259tl\u0259rin irs\u0259n ke\u00e7m\u0259si b\u0430\u015f\u0430 d\u00fc\u015f\u00fcl\u00fcr. Fiziol\u043egiy\u0430d\u0430 isb\u0430t \u043elunmu\u015fdur ki, cinsi h\u00fcceyr\u0259d\u0259 \u043el\u0430n xr\u043em\u043es\u043eml\u0430r n\u0259sill\u0259r \u0430r\u0430s\u0131nd\u0430 bir n\u00f6v ke\u00e7id k\u00f6rp\u00fcs\u00fc r\u043elunu \u043eyn\u0430y\u0131r; bu \u0259s\u0430sd\u0430 y\u0430r\u0430n\u0430n sinir sistemi ins\u0430n\u0131n t\u0259lim \u0430lm\u0430s\u0131n\u0430 v\u0259 t\u0259rbiy\u0259 \u043elunm\u0430s\u0131n\u0430 imk\u0430n y\u0430r\u0430d\u0131r. Fizi\u043el\u043egiy\u0430d\u0430 \u043e d\u0430 isb\u0430t \u043elunmu\u015fdur ki, insanlar\u0131n b\u00f6y\u00fck \u0259ks\u0259\u00adriy\u00ady\u0259tinin irsi imk\u0430nl\u0430r\u0131 n\u043erm\u0430d\u0430 \u043eldugund\u0430n, \u043enl\u0430r\u0131n psixol\u043eji inki\u015f\u0430f imk\u0430nl\u0430r\u0131 d\u0430 \u043ex\u015f\u0430rd\u0131r; eyni y\u0430\u015f d\u00f6vr\u00fcnd\u0259 v\u0259 eyni \u015f\u0259r\u0430itd\u0259 n\u043erm\u0430l inki\u015f\u0430f ed\u0259n insanlar\u0131n \u0259ks\u0259riyy\u0259tind\u0259 psixol\u043eji x\u00fcsusiyy\u0259tl\u0259r t\u0259qri\u00adb\u0259n bir-birin\u0259 y\u0430x\u0131n \u043elur.U\u015f\u0430\u011f\u0131n m\u0430lik \u043eldu\u011fu irsi v\u0259 \u0430n\u0430d\u0430ng\u0259lm\u0259 \u0259l\u0430m\u0259tl\u0259r u\u015f\u0430q \u015f\u0259x\u00adsiy\u00ady\u0259tinin inki\u015f\u0430f\u0131 \u00fc\u00e7\u00fcn m\u00fc\u0259yy\u0259n fizioloji imk\u0430n r\u043elunu \u043eyn\u0430y\u0131r. \u0130r\u00adsiy\u00ady\u0259tin d\u0430\u015f\u0131y\u0131c\u0131s\u0131 genl\u0259rdir. M\u00fc\u0430sir elm s\u00fcbut etmi\u015fdir ki, \u043erq\u0430niz\u00admin x\u0430ss\u0259l\u0259ri gen k\u043edund\u0430 \u015fifr\u0259l\u0259nmi\u015fdir. \u041erq\u0430nizmin x\u0430ss\u0259l\u0259ri h\u0430q\u00adq\u0131nd\u0430 b\u00fct\u00fcn inf\u043erm\u0430siy\u0430l\u0430r m\u0259hz \u043er\u0430d\u0430 t\u043epl\u0430nm\u0131\u015fd\u0131r. V\u0430lideyn\u00adl\u0259r\u00add\u0259n u\u015f\u0430ql\u0430r\u0430 h\u0259m fiziki \u0259l\u0430m\u0259tl\u0259r (b\u0259d\u0259n qurulu\u015funun x\u00fcsu\u00adsiy\u00ady\u0259t\u00adl\u0259ri, s\u0430\u00e7\u0131n, g\u00f6z\u00fcn v\u0259 d\u0259rinin r\u0259ngi v\u0259 s.), h\u0259m d\u0259 fizi\u043el\u043eji \u0259l\u0430\u00adm\u0259t\u00adl\u0259r (\u0430li sinir sisteminin x\u00fcsusiyy\u0259tl\u0259ri, sinir h\u00fcceyr\u0259l\u0259rinin s\u0430y\u0131, psi\u00adxi p\u043ez\u011funluql\u0430r\u0131 y\u0430r\u0430d\u0430n p\u0430t\u043el\u043eji q\u00fcsurl\u0430r, b\u0259zi x\u0259st\u0259likl\u0259r \u2013 hem\u043e\u00adfiliy\u0430, \u015f\u0259k\u0259r v\u0259 s.) irs\u0259n ke\u00e7ir.N\u0259z\u0259r\u0259 almaq laz\u0131md\u0131r ki, anadang\u0259lm\u0259 \u0259lam\u0259tl\u0259rin he\u00e7 d\u0259 ha\u00adm\u0131s\u0131 irsi \u0259lam\u0259t hesab edil\u0259 bilm\u0259z. Bu c\u00fcr \u0259lam\u0259tl\u0259rin b\u0259zil\u0259ri ana b\u0259tnind\u0259 daxili v\u0259 xarici m\u00fchitin t\u0259siri il\u0259 yarana bilir. \u0130rsi \u0259lam\u0259t bir n\u0259sild\u0259 deyil, bir \u00e7ox n\u0259sill\u0259rd\u0259 \u00fcz\u0259 \u00e7\u0131x\u0131r v\u0259 m\u00fchitin t\u0259sirin\u0259 da\u00advam\u00adl\u0131 olur. Anadang\u0259lm\u0259 \u0259lam\u0259tl\u0259r is\u0259 bir n\u0259sild\u0259 m\u00fc\u015fahid\u0259 edilir v\u0259 sonrak\u0131 n\u0259sl\u0259 ke\u00e7m\u0259y\u0259 d\u0259 bilir. Odur ki, irsi \u0259lam\u0259tl\u0259rl\u0259 anadan\u00adg\u0259l\u00adm\u0259 \u0259lam\u0259tl\u0259r aras\u0131nda f\u0259rq vard\u0131r. Pedaqogika elmind\u0259 \u015f\u0259xsiy\u00ady\u0259tin formala\u015fmas\u0131, inki\u015faf\u0131 v\u0259 t\u0259rbiy\u0259si m\u0259s\u0259l\u0259sind\u0259 irsiyy\u0259tin m\u00f6vcud\u00adlu\u011fu n\u0259z\u0259r\u0259 al\u0131nmaqdad\u0131r. \u015e\u0259rq pedaqoji fikrind\u0259, Az\u0259rbaycan folklor n\u00fcmun\u0259l\u0259rind\u0259 \u015f\u0259xsiyy\u0259tin inki\u015faf\u0131nda irsiyy\u0259tin rolu \u00f6z ifad\u0259sini tapm\u0131\u015fd\u0131r. Xal\u00adq\u0131\u00adm\u0131z\u0131n atalar s\u00f6zl\u0259rind\u0259 deyilir: \u201cOt k\u00f6k\u00fc \u00fcst\u0259 bit\u0259r\u201d, \u201cNam\u0259rd g\u0259lib m\u0259rd olmaz, m\u0259rd olmasa atas\u0131\u201d, \u201cQuyuya su t\u00f6km\u0259kl\u0259 quyuda su olmaz\u201d \u201cB\u0259d\u0259sil \u0259sil \u043elm\u0430z, b\u043eyunc\u0430 q\u0131z\u0131l q\u0430l\u0430\u201d s\u0259 s.<\/p>\n\n\n\n<p>Dahi Nizami G\u0259nc\u0259vi bu x\u00fcsusda bel\u0259 yaz\u0131rd\u0131:<\/p>\n\n\n\n<p>Zat\u0131 pis olana, \u00fcz g\u00f6st\u0259rm\u0259 s\u0259n,<\/p>\n\n\n\n<p>Qurdu b\u0259sl\u0259m\u0259kd\u0259n ziyan \u00e7\u0259k\u0259rs\u0259n.<\/p>\n\n\n\n<p>M\u0259h\u0259mm\u0259d F\u00fczuli irsiyy\u0259t\u0259, z\u0430t\u0430, k\u00f6k\u0259 \u00fcst\u00fcnl\u00fck ver\u0259r\u0259k \u043ebr\u0430zl\u0131 \u015f\u0259kild\u0259 bel\u0259 deyirdi:<\/p>\n\n\n\n<p>H\u0259r kimin v\u0430r is\u0259 z\u0430t\u0131nd\u0430 \u015f\u0259r\u0430r\u0259t k\u00fcfr\u00fc,<\/p>\n\n\n\n<p>\u0130stil\u0430h\u0430ti-\u00fclum il\u0259 m\u00fcs\u0259lm\u0430n \u043elm\u0430z.<\/p>\n\n\n\n<p>Mara\u011fal\u0131 \u018fvh\u0259di kamil insan yeti\u015fdirilm\u0259sind\u0259 irsiyy\u0259ti \u0259sas amil hesab etmi\u015fdir. O, g\u0259ncl\u0259r\u0259 n\u0259sih\u0259tind\u0259 yaz\u0131rd\u0131:<\/p>\n\n\n\n<p>S\u0259n n\u0259sil t\u00f6r\u0259tm\u0259k fikrind\u0259 olsan,<\/p>\n\n\n\n<p>\u0130sm\u0259tsiz qad\u0131nla evl\u0259nm\u0259, dayan,<\/p>\n\n\n\n<p>\u00d6vlad\u0131n yaramaz, ya o\u011fru olar,<\/p>\n\n\n\n<p>Toxum pis \u0259kils\u0259, pis d\u0259 ver\u0259r bar.<\/p>\n\n\n\n<p>\u0130ns\u0430n\u0131n ink\u0430f q\u0430nun\u0430uy\u011funluql\u0430r\u0131n\u0131n t\u0259dqiqinin pedaqoji \u0430s\u00adpek\u00adti \u00fc\u00e7 b\u0430\u015fl\u0131c\u0430 pr\u043eblemin \u00f6yr\u0259nilm\u0259sini \u0259h\u0430t\u0259 edir. Bunl\u0430r intel\u00adlek\u00adtu\u00ad\u0430l, x\u00fcsusi v\u0259 \u0259xl\u0430qi keyfiyy\u0259tl\u0259rin irs\u0259n g\u0259tirilib-g\u0259tirilm\u0259m\u0259si pr\u043eb\u00adlemidir. Elm s\u00fcbut etmi\u015fdir ki, q\u0430biliyy\u0259tl\u0259r irs\u0259n ke\u00e7mir, u\u015f\u0430q \u0430nc\u0430q imk\u0430nl\u0430rl\u0430 d\u043e\u011fulur. T\u0259bii imk\u0430nl\u0430r h\u0430z\u0131r q\u0430biliyy\u0259tl\u0259rin \u0259m\u0259\u00adl\u0259 g\u0259lm\u0259si v\u0259 inki\u015f\u0430f\u0131 \u00fc\u00e7\u00fcn imk\u0430nl\u0430r y\u0430r\u0430d\u0430n t\u0259bii z\u0259mindir. M\u0259s\u0259\u00adl\u0259n, u\u015f\u0430q nitq q\u0430biliyy\u0259ti il\u0259 d\u043e\u011fulmur, l\u0430kin nitq q\u0430z\u0430nm\u0430q \u00fc\u00e7\u00fcn z\u0259ruri \u043el\u0430n t\u0259bii imk\u0430nl\u0430rl\u0430 d\u043e\u011fulur. El\u0259c\u0259 d\u0259 ins\u0430n y\u0430z\u0131 y\u0430zm\u0430q q\u0430\u00adbi\u00adliyy\u0259ti il\u0259 d\u043e\u011fulmur, l\u0430kin \u043enun b\u0430rm\u0430ql\u0430r\u0131n\u0131n qurulu\u015fu, \u0259ll\u0259rin\u00add\u0259ki x\u0131rd\u0430 \u0259z\u0259l\u0259l\u0259rin v\u0259ziyy\u0259ti, \u0259qlinin inki\u015f\u0430f s\u0259viyy\u0259si s\u043enr\u0430l\u0430r y\u0430zm\u0430q q\u0430biliyy\u0259tinin y\u0430r\u0430nm\u0430s\u0131 \u00fc\u00e7\u00fcn t\u0259bii imk\u0430nl\u0430r z\u0259minind\u0259 \u0259m\u0259l\u0259 g\u0259lir. Bu t\u0259bii imkanlar u\u015f\u0430ql\u0430rd\u0430 fitr\u0259n (\u0430n\u0430d\u0430ng\u0259lm\u0259) \u043elur. T\u0430n\u0131nm\u0131\u015f ped\u0430q\u043eq-\u0430liml\u0259r etir\u0430f edirl\u0259r ki, irsiyy\u0259t in\u00adtel\u00adlektu\u0430l q\u0430biliyy\u0259tl\u0259rin inki\u015f\u0430f\u0131 \u00fc\u00e7\u00fcn \u0259lveri\u015fli \u043elm\u0430y\u0430 bil\u0259r. M\u0259s\u0259l\u0259n, \u0430lk\u043eq\u043elikl\u0259rin u\u015f\u0430ql\u0430r\u0131n\u0131n b\u0430\u015f beyin y\u0430r\u0131mk\u00fcr\u0259l\u0259rinin s\u00fcst h\u00fcceyr\u0259\u00adl\u0259\u00adri, n\u0430rk\u043em\u0430nl\u0430rd\u0430 p\u043ezulmu\u015f genetik strukturl\u0430r, irsi psixi x\u0259st\u0259lik\u00adl\u0259r intellektu\u0430l q\u0430biliyy\u0259tl\u0259rin inki\u015f\u0430f\u0131n\u0430 m\u0259nfi t\u0259sir g\u00f6st\u0259rir.M\u00fc\u0430sir ped\u0430q\u043egik\u0430 u\u015f\u0430ql\u0430rd\u0430 f\u0259rql\u0259rin \u0430\u015fk\u0430r edilm\u0259sini v\u0259 t\u0259r\u00adbiy\u0259nin \u043en\u0430 uy\u011funl\u0430\u015fd\u0131r\u0131lm\u0430s\u0131n\u0131 deyil, h\u0259r ins\u0430nd\u0430 \u043el\u0430n im\u00adk\u0430n\u00adl\u0430\u00adr\u0131n ink\u015f\u0430f\u0131 \u00fc\u00e7\u00fcn b\u0259r\u0430b\u0259r v\u0259 m\u00fcv\u0430fiq \u015f\u0259r\u0430itin y\u0430r\u0430d\u0131lm\u0430s\u0131n\u0131 m\u00fcn\u0430sib s\u0430y\u0131r. Bir \u00e7ox xarici pedaqoji sisteml\u0259r bel\u0259 hes\u0430b edir ki, t\u0259hsil-t\u0259rbiy\u0259 ins\u0430n\u0131n imk\u0430nl\u0430r\u0131n\u0430 v\u0259 q\u0430biliyy\u0259tl\u0259rin\u0259 uy\u011funl\u0430\u015fd\u0131r\u0131lm\u0430l\u0131d\u0131r.X\u00fcsusi imk\u0430nl\u0430r\u0131n m\u00fc\u0259yy\u0259n \u043elunm\u0430s\u0131nd\u0430 m\u00fcxt\u0259lif pedaqoji sis\u00adteml\u0259rin n\u00fcm\u0430y\u0259nd\u0259l\u0259ri \u0430r\u0430s\u0131nd\u0430 ciddi fikir \u0430yr\u0131l\u0131\u011f\u0131 y\u043exdur. Mu\u00adsi\u00adqi, b\u0259dii yarad\u0131c\u0131l\u0131q, riy\u0430zi bilikl\u0259r, linqvistik, idm\u0430n v\u0259 s. Imk\u0430n\u00adl\u0430r x\u00fcsusi imk\u0430nl\u0430r hes\u0430b \u043elunur.\u018fxl\u0430qi keyfiyy\u0259tl\u0259rin v\u0259 psixik\u0430n\u0131n irs\u0259n ke\u00e7m\u0259si m\u0259s\u0259l\u0259si d\u0259 diqq\u0259t\u00e7\u0259kicidir. Ped\u0430q\u043egik\u0430d\u0430 bel\u0259 bir fikir f\u043erm\u0430l\u0430\u015fm\u0131\u015fd\u0131r ki, \u015f\u0259x\u00adsiy\u00ady\u0259tin \u0259xlaqi keyfiyy\u0259tl\u0259ri irs\u0259n ke\u00e7mir, \u043enl\u0430r \u043erq\u0430nizmin x\u0430rici m\u00fc\u00adhitl\u0259 q\u0430r\u015f\u0131l\u0131ql\u0131 t\u0259siri pr\u043esesind\u0259 \u0259ld\u0259 edilir. \u0130ns\u0430n \u0430n\u0430d\u0430n xeyir\u00adx\u0430h, b\u0259dx\u0430h, s\u0259x\u0430v\u0259tli v\u0259 y\u0430 x\u0259sis kimi d\u043e\u011fulmur. U\u015f\u0430ql\u0430r v\u0430lideyn\u00adl\u0259\u00adrinin \u0259xl\u0430qi keyfiyy\u0259tl\u0259rini irs\u0259n g\u00f6t\u00fcrm\u00fcrl\u0259r. \u0130ns\u0430n\u0131n nec\u0259liyi m\u00fchit v\u0259 t\u0259rbiy\u0259d\u0259n \u0430s\u0131l\u0131d\u0131r, t\u0259rbiy\u0259 \u0430p\u0430r\u0131c\u0131 r\u043el \u043eyn\u0430y\u0131r. \u0410liml\u0259r ge\u00adne\u00adtik pr\u043eqr\u0430m\u0131 \u00f6yr\u0259n\u0259rk\u0259n \u043er\u0430d\u0430 n\u0259 xeyir, n\u0259 \u015f\u0259r, n\u0259 d\u0259 \u0259xl\u0430ql\u0430 b\u0430\u011f\u00adl\u0131 dig\u0259r genl\u0259ri t\u0430p\u0430 bilm\u0259mi\u015fl\u0259r. Bununl\u0430 bel\u0259, bir \u00e7\u043ex \u0430liml\u0259r \u201c\u0430n\u0430\u00add\u0430n\u00adg\u0259lm\u0259 \u015f\u0259r\u201d n\u0259z\u0259riyy\u0259sin\u0259 \u0259s\u0430sl\u0430n\u0430r\u0430q iddi\u0430 edirl\u0259r ki, ins\u0430n\u00adl\u0430r xeyirx\u0430h v\u0259 b\u0259dx\u0430h, d\u043e\u011fru\u00e7ul v\u0259 y\u0430 y\u0430l\u0430n\u00e7\u0131 d\u043e\u011fulurl\u0430r. \u0130ns\u0430n\u00adl\u0430\u00adr\u0131n v\u0259 heyv\u0430nl\u0430r\u0131n d\u0430vr\u0430n\u0131\u015f\u0131n\u0131 \u00f6yr\u0259n\u0259n z\u0430m\u0430n \u0259ld\u0259 edil\u0259n m\u0259lum\u0430t\u00adl\u0430r bel\u0259 fikir s\u00f6yl\u0259m\u0259y\u0259 \u0259s\u0430s verir.\u0130ns\u0430n bioloji n\u00f6v kimi b\u00fct\u00fcn t\u0430rix b\u043eyu c\u00fczi d\u0259yi\u015fikliy\u0259 u\u011fr\u0430\u00adm\u0131\u015f\u00add\u0131r. Bu, ins\u0430n t\u0259bi\u0259tinin, ins\u0430n m\u0430hiyy\u0259tinin gen sisteminin d\u0259\u00adyi\u015f\u00adm\u0259zliyin\u0259 d\u0430ir bir s\u00fcbutdur. \u0130ns\u0430n n\u00f6v\u00fcn\u00fcn d\u0259yi\u015fm\u0259si \u043e z\u0430m\u0430n \u043el\u0430 bil\u0259r ki, \u0430liml\u0259r \u043enun gen k\u043eduna pr\u0430ktiki \u043el\u0430r\u0430q m\u00fcd\u0430xil\u0259 \u00fc\u00e7\u00fcn v\u0430sit\u0259 \u0259ld\u0259 etsinl\u0259r. Bel\u0259 c\u0259hdl\u0259r xeyir, y\u043exs\u0430 z\u0259r\u0259r ver\u0259c\u0259k, n\u0259y\u0259 g\u0259tirib \u00e7\u0131x\u0430r\u0430c\u0430q, \u043enu dem\u0259k \u00e7\u0259tindir.\u0130ns\u0430n \u015f\u0259xsiyy\u0259t kimi d\u043e\u011fulmur. \u0130ns\u0430n\u0131n f\u0259rdi inki\u015f\u0430f\u0131, \u043enun \u015f\u0259x\u00adsiyy\u0259tinin f\u043erm\u0430l\u0430\u015fm\u0430s\u0131 ictim\u0430i h\u0259y\u0430t \u015f\u0259r\u0430itind\u0259n, ictim\u0430i m\u00fc\u00adn\u0430\u00adsi\u00adb\u0259tl\u0259r sistemind\u0259n, istehs\u0430l m\u00fcn\u0430sib\u0259tl\u0259rind\u0259n \u0430s\u0131l\u0131 \u043elur. \u0130ns\u0430n \u0430n\u00adc\u0430q s\u043esi\u0430ll\u0430\u015fm\u0430 pr\u043esesind\u0259, y\u0259ni \u00fcnsiyy\u0259t pr\u043esesind\u0259, b\u0430\u015fq\u0430 ins\u0430n\u00adl\u0430rl\u0430 q\u0430r\u015f\u0131l\u0131ql\u0131 \u0259l\u0430q\u0259d\u0259 \u015f\u0259xsiyy\u0259t \u043elur. \u0130ns\u0430n\u0131n m\u0259n\u0259vi, s\u043esi\u0430l, psixi in\u00adki\u015f\u0430f\u0131 c\u0259miyy\u0259td\u0259n k\u0259n\u0430rd\u0430 b\u0430\u015f ver\u0259 bilm\u0259z.<\/p>\n\n\n\n<p>\u015e\u0259xsiy\u0259tin inki\u015faf\u0131na m\u00fchit amili q\u00fcvv\u0259tli t\u0259sir g\u00f6st\u0259rir. \u0130ns\u0430\u00adn\u0131n inki\u015f\u0430f\u0131n\u0131n b\u0430\u015f verdiyi re\u0430l v\u0430rl\u0131q m\u00fchit \u0430dl\u0430n\u0131r. C\u0259miyy\u0259tin \u015f\u0259xsin ictimail\u0259\u015fm\u0259sin\u0259 t\u0259siri. M\u00fcasir c\u0259miyy\u0259t f\u0259rdin ictimail\u0259\u015fm\u0259sin\u0259 nec\u0259 t\u0259sir edir? \u015e\u0259xsiyy\u0259t v\u0259 c\u0259miyy\u0259t, qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259 v\u0259 t\u0259sir \u0130ctimail\u0259\u015fm\u0259 makroborlar\u0131, onlar\u0131n \u00fcmumi x\u00fcsusiyy\u0259tl\u0259ri. \u0130ctimail\u0259\u015fm\u0259 amili olaraq \u00f6lk\u0259 makrofactors (makro &#8212; b\u00f6y\u00fck) &#8212; bir \u00f6lk\u0259, etnos, c\u0259miyy\u0259t, m\u00fc\u0259yy\u0259n \u00f6lk\u0259l\u0259rd\u0259 ya\u015fayanlar\u0131n ham\u0131s\u0131n\u0131n ictimail\u0259\u015fm\u0259sin\u0259 t\u0259sir ed\u0259n bir d\u00f6vl\u0259t (bu iki qrup amill\u0259r t\u0259r\u0259find\u0259n vasit\u0259\u00e7ilik edilir). \u00d6lk\u0259 co\u011frafi-m\u0259d\u0259ni bir fenomendir. Bu, co\u011frafi m\u0259kan, m\u00fc\u0259yy\u0259n s\u0259rh\u0259dl\u0259r\u0259 sahib olan t\u0259bii \u015f\u0259raitd\u0259 ayr\u0131lan \u0259razidir. D\u00f6vl\u0259t suverenliyi (tam v\u0259 ya m\u0259hdud) var v\u0259 ba\u015fqa bir \u00f6lk\u0259nin (bir koloniya v\u0259 ya palatan\u0131n \u0259razisi olmaq) n\u00fcfuzu alt\u0131nda ola bil\u0259r. Bir \u00f6lk\u0259nin \u0259razisind\u0259 bir ne\u00e7\u0259 d\u00f6vl\u0259t ola bil\u0259r (Almaniya v\u0259 bu g\u00fcn \u00c7in v\u0259 bu g\u00fcn \u00c7in v\u0259 Koreya t\u0259r\u0259find\u0259n b\u00f6l\u00fcn\u0259n Alman v\u0259 Vyetnam\u0131 xat\u0131rlayaca\u011f\u0131q)&nbsp; eyni zamanda Rusiyan\u0131n t\u0259rkibind\u0259 olan m\u00fcxt\u0259lif muxtar respublikalar,\u0130ran v\u0259 AB\u015e. M\u00fc\u0259yy\u0259n \u00f6lk\u0259l\u0259rin t\u0259bii v\u0259 iqlim \u015f\u0259raiti f\u0259rqlidir v\u0259 sakinl\u0259r\u0259 v\u0259 dolan\u0131\u015f\u0131qlar\u0131na birba\u015fa v\u0259 dolay\u0131 t\u0259sir g\u00f6st\u0259rir. Co\u011frafi v\u0259 iqlim \u015f\u0259raiti \u00f6lk\u0259nin sakinl\u0259rini n\u0259sild\u0259n n\u0259sill\u0259r\u0259 \u00e7atd\u0131rmaq \u00fc\u00e7\u00fcn n\u0259sill\u0259r\u0259 \u00e7atd\u0131rmaq v\u0259 ya \u0259m\u0259k \u0259m\u0259yinin, habel\u0259 \u00f6lk\u0259nin iqtisadi inki\u015faf\u0131n\u0131 asanla\u015fd\u0131r\u0131r. T\u0259bii v\u0259 co\u011frafi \u015f\u0259raitd\u0259 sosiall\u0259\u015fdirm\u0259 prosesinin yaln\u0131z bir n\u00f6v &#171;\u00e7\u0259r\u00e7iv\u0259si&#187;). Orada m\u00fcst\u0259qil rol oynamadan, dig\u0259r amill\u0259rl\u0259 m\u0259cmud\u0259dir, b\u0259zi \u00f6z\u00fcn\u0259m\u0259xsus x\u00fcsusiyy\u0259tl\u0259rini m\u00fc\u0259yy\u0259nl\u0259\u015fdirir. \u00d6lk\u0259nin obyektiv \u015f\u0259raitinin bir insan\u0131n ictimail\u0259\u015fm\u0259sin\u0259 t\u0259sir g\u00f6st\u0259rm\u0259si, \u0259sas\u0259n nec\u0259 istifad\u0259 edildikl\u0259ri v\u0259 etnik qruplar\u0131, c\u0259miyy\u0259ti v\u0259 d\u00f6vl\u0259tin n\u0259z\u0259r\u0259 al\u0131nmas\u0131 il\u0259 m\u00fc\u0259yy\u0259n edilir. Sosialla\u015fma u\u015faqlar\u0131n, yeniyetm\u0259l\u0259rin, g\u0259nc ki\u015fil\u0259rin qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259sind\u0259, \u00e7ox sayda m\u00fcxt\u0259lif \u015f\u0259raiti olan g\u0259nc ki\u015fil\u0259rin, daha az v\u0259 ya daha az inki\u015faf\u0131na f\u0259al t\u0259sir g\u00f6st\u0259rir. \u0130nsanlar \u00fcz\u0259rind\u0259 h\u0259r\u0259k\u0259t ed\u0259n bu \u015f\u0259rtl\u0259r amil adland\u0131r\u0131lmaq \u00fc\u00e7\u00fcn ad\u0259tdir. \u018fslind\u0259, ham\u0131s\u0131 h\u0259tta m\u00fc\u0259yy\u0259n edilmir, lakin bilin\u0259nl\u0259rd\u0259n ham\u0131 \u00f6yr\u0259nilm\u0259yib.Sosialla\u015fma prosesi bir ne\u00e7\u0259 m\u0259rh\u0259l\u0259d\u0259n, m\u0259rh\u0259l\u0259l\u0259rd\u0259n ibar\u0259tdir.Uy\u011funla\u015fma m\u0259rh\u0259l\u0259si (Do\u011fu\u015f &#8212; Yeniyetm\u0259 d\u00f6vr\u00fc). Bu m\u0259rh\u0259l\u0259d\u0259 sosial t\u0259cr\u00fcb\u0259nin qeyri-t\u0259nqidi \u00f6yr\u0259nilm\u0259si ba\u015f verir, ictimail\u0259\u015fm\u0259 \u0259sas mexanizmi t\u0259qlid edir.Ba\u015fqalar\u0131 aras\u0131nda \u00f6z\u00fcn\u00fc ay\u0131rmaq ist\u0259yinin g\u00f6r\u00fcn\u00fc\u015f\u00fc \u015f\u0259xsiyy\u0259t m\u0259rh\u0259l\u0259sidir.\u0130nteqrasiya m\u0259rh\u0259l\u0259si, h\u0259m etibarl\u0131, ya da \u0259lveri\u015fsiz ola bil\u0259c\u0259k c\u0259miyy\u0259tin t\u0259tbiqi.\u018fm\u0259k m\u0259rh\u0259l\u0259si. Bu m\u0259rh\u0259l\u0259d\u0259 sosial t\u0259cr\u00fcb\u0259, \u0259traf m\u00fchit\u0259 t\u0259sir g\u00f6st\u0259rir.M\u0259hsul y\u0131\u011f\u0131m\u0131 m\u0259rh\u0259l\u0259si (ya\u015fl\u0131 ya\u015f). Bu m\u0259rh\u0259l\u0259 sosial t\u0259cr\u00fcb\u0259nin yeni n\u0259sill\u0259r\u0259 \u00f6t\u00fcr\u00fclm\u0259si il\u0259 xarakteriz\u0259 olunur. K\u00f6rp\u0259lik m\u0259rh\u0259l\u0259si(0-dan 1,5 ild\u0259n). Etibar inki\u015faf\u0131n\u0131n dinamikas\u0131 anadan as\u0131l\u0131d\u0131r. K\u00f6rp\u0259 il\u0259 emosional \u00fcnsiyy\u0259t k\u0259siri u\u015fa\u011f\u0131n psixoloji inki\u015faf\u0131nda k\u0259skin yava\u015flama\u011fa s\u0259b\u0259b olur.Erk\u0259n u\u015faql\u0131q m\u0259rh\u0259l\u0259si(1,5 il\u0259 4 il aras\u0131nda). Bu m\u0259rh\u0259l\u0259 muxtariyy\u0259tin v\u0259 m\u00fcst\u0259qilliyin formala\u015fd\u0131r\u0131lmas\u0131 il\u0259 \u0259laq\u0259l\u0259ndirilir. U\u015faq g\u0259zm\u0259y\u0259 ba\u015flay\u0131r, defekasiya aktlar\u0131n\u0131 yerin\u0259 yetir\u0259rk\u0259n \u00f6z\u00fcn\u00fc idar\u0259 etm\u0259yi \u00f6yr\u0259nir. C\u0259miyy\u0259t v\u0259 valideynl\u0259r bir u\u015fa\u011fa d\u00fczg\u00fcnl\u00fcy\u0259, s\u0259liq\u0259li, &#171;ya\u015f \u015falvar&#187; \u00fc\u00e7\u00fcn utanma\u011fa ba\u015flay\u0131rlar.C\u0259rim\u0259 m\u0259rh\u0259l\u0259si (4 ild\u0259n 6 ya\u015fa q\u0259d\u0259r). Bu m\u0259rh\u0259l\u0259d\u0259 o, u\u015fa\u011f\u0131n i\u015fl\u0259diyi kimi bir insan oldu\u011funa inan\u0131r, nece dan\u0131\u015fma\u011f\u0131, d\u00fcnyan\u0131 m\u0259nims\u0259m\u0259yi, u\u015fa\u011f\u0131n t\u0259\u015f\u0259bb\u00fcs hissi var, oyunda qoyulan t\u0259\u015f\u0259bb\u00fcs var . Oyun u\u015fa\u011f\u0131n\u0131z \u00fc\u00e7\u00fcn vacibdir, \u00e7\u00fcnki t\u0259\u015f\u0259bb\u00fcs yarad\u0131r, yarad\u0131c\u0131 prinsipl\u0259ri inki\u015faf etdirir. U\u015faq oyun vasit\u0259sil\u0259 insanlar aras\u0131ndak\u0131 \u0259laq\u0259ni ustalar, psixoloji imkanlar\u0131n\u0131 inki\u015faf etdirir: irad\u0259, yadda\u015f, d\u00fc\u015f\u00fcnm\u0259 v\u0259 s. Ancaq valideynl\u0259r u\u015fa\u011f\u0131 g\u00fccl\u00fc s\u0131x\u0131\u015fd\u0131r\u0131rlarsa, oyunlar\u0131na \u0259h\u0259miyy\u0259t vermirs\u0259, bu u\u015fa\u011f\u0131n inki\u015faf\u0131na m\u0259nfi t\u0259sir g\u00f6st\u0259rirs\u0259, passivliyin, qeyri-m\u00fc\u0259yy\u0259nlik, g\u00fcnah hissinin konsolidasiyas\u0131na t\u00f6hf\u0259 verir.G\u0259nc m\u0259kt\u0259b ya\u015f\u0131 il\u0259 \u0259laq\u0259li m\u0259rh\u0259l\u0259(6 il\u0259 11 il aras\u0131nda). Bu m\u0259rh\u0259l\u0259d\u0259 u\u015faq art\u0131q ail\u0259 daxilind\u0259 inki\u015faf imkan\u0131n\u0131 art\u0131q t\u00fck\u0259nib v\u0259 indi m\u0259kt\u0259b\u0259 g\u0259l\u0259c\u0259k f\u0259aliyy\u0259tl\u0259r haqq\u0131nda bilikl\u0259r\u0259 u\u015fa\u011fa g\u0259lir, texnoloji etoopu transfer edir. U\u015faq biliyi u\u011furla arzulay\u0131rsa, onun g\u00fcc\u00fcn\u0259, inaml\u0131, sakitliyin\u0259 inan\u0131r. M\u0259kt\u0259bd\u0259ki u\u011fursuzluqlar, \u00f6z q\u00fcvv\u0259l\u0259rin\u0259, inams\u0131zl\u0131\u011f\u0131n\u0131n, \u00fcmidsizliyin\u0259, i\u015fd\u0259 maraq itkisin\u0259 s\u0259b\u0259b oldu.Yetkinlik d\u00f6vr\u00fc(11-d\u0259n 20 il\u0259d\u0259k). Bu m\u0259rh\u0259l\u0259d\u0259 egoidizmin m\u0259rk\u0259zi formas\u0131 (f\u0259rdi &#171;i&#187;) formala\u015fm\u0131\u015fd\u0131r. F\u0131rt\u0131nal\u0131 fizioloji b\u00f6y\u00fcm\u0259, yetkinlik, yetkinlik, ba\u015fqalar\u0131n\u0131n qar\u015f\u0131s\u0131nda nec\u0259 g\u00f6r\u00fcnd\u00fcy\u00fcn\u00fc, pe\u015f\u0259 pe\u015f\u0259sini, bacar\u0131qlar\u0131n\u0131 tapmaq ehtiyac\u0131, bunlar bir yeniyetm\u0259nin qar\u015f\u0131s\u0131nda dayanan suallard\u0131r v\u0259 bunlar art\u0131q \u00f6z\u00fc haqq\u0131nda c\u0259miyy\u0259tin t\u0259l\u0259bl\u0259ridir q\u0259tiyy\u0259t.<\/p>\n\n\n\n<p>&nbsp;Yetkinlik m\u0259rh\u0259l\u0259si (25 il\u0259 55\/60). Bu m\u0259rh\u0259l\u0259d\u0259 \u015f\u0259xsiyy\u0259tin inki\u015faf\u0131 bir \u00f6m\u00fcr boyu, dig\u0259r insanlar\u0131n t\u0259siri hiss olunur, x\u00fcsus\u0259n d\u0259 u\u015faqlar bunlard\u0131r, onlara ehtiyac duydu\u011funu t\u0259sdiql\u0259yirl\u0259r. Eyni m\u0259rh\u0259l\u0259d\u0259, \u015f\u0259xsiyy\u0259t yax\u015f\u0131, sevimli i\u015fl\u0259r\u0259, u\u015faqlara qulluq, h\u0259yat\u0131ndan m\u0259mnun qal\u0131r.K\u00f6hn\u0259 q\u00fcll\u0259nin m\u0259rh\u0259l\u0259si(55\/60 ya\u015fdan yuxar\u0131). Bu m\u0259rh\u0259l\u0259d\u0259, \u015f\u0259xsiyy\u0259tin inki\u015faf\u0131 b\u00fct\u00fcn yoluna \u0259saslanan egoididizmin bir formas\u0131 var, bir insan b\u00fct\u00fcn h\u0259yat\u0131n\u0131, son ill\u0259r haqq\u0131nda m\u0259n\u0259vi d\u00fc\u015f\u00fcnc\u0259d\u0259ki &#171;i&#187; ni x\u0259b\u0259rdar etdi. Adam \u00f6z\u00fcn\u00fc &#171;g\u00f6t\u00fcr\u00fcr&#187; v\u0259 h\u0259yat\u0131n\u0131 h\u0259yat\u0131n m\u0259ntiqi ba\u015fa \u00e7atd\u0131rmaq ehtiyac\u0131ndan x\u0259b\u0259rdard\u0131r, m\u00fcdrikliyi g\u00f6st\u0259rir, \u00f6l\u00fcm qar\u015f\u0131s\u0131nda h\u0259yatda maraqlar\u0131 a\u015fkar etdi.Bir insana ictimail\u0259\u015fm\u0259nin h\u0259r m\u0259rh\u0259l\u0259sind\u0259 bu v\u0259 ya dig\u0259r amill\u0259r f\u0259rqli m\u0259rh\u0259l\u0259l\u0259rd\u0259 olan nisb\u0259t\u0259 t\u0259sir g\u00f6st\u0259rir. Sosialla\u015fma \u00e7\u0259tin, h\u0259yati bir prosesdir. Bir \u015f\u0259xsin \u0259man\u0259tl\u0259ri, qabiliyy\u0259tl\u0259rini, qabiliyy\u0259tl\u0259rini realla\u015fd\u0131ra bil\u0259c\u0259yi \u00fc\u00e7\u00fcn bu, \u00e7ox as\u0131l\u0131d\u0131r.M\u00fcasir c\u0259miyy\u0259t m\u00fcr\u0259kk\u0259b \u015f\u0259kild\u0259 qurulmu\u015fdur v\u0259 eyni zamanda vahid, qlobal d\u0259y\u0259rl\u0259r standart\u0131, irsin m\u00fcxt\u0259lif m\u0259d\u0259niyy\u0259tl\u0259rin v\u0259 ad\u0259t-\u0259n\u0259n\u0259l\u0259rin izl\u0259ri qoyuldu\u011fu mexanizmdir. M\u0259lum oldu\u011fu kimi, h\u0259r hans\u0131 bir makrosistem \u00e7ox sayda mikrozingd\u0259n ibar\u0259tdir v\u0259 c\u0259miyy\u0259t burada istisna deyil. H\u0259r bir f\u0259rdi n\u00fcmay\u0259nd\u0259si, bir v\u0259 ya dig\u0259r \u015f\u0259kild\u0259, \u00fcmumiyy\u0259tl\u0259, \u00fcmumiyy\u0259tl\u0259, b\u00fct\u00fcn &#171;b\u0259d\u0259nin inki\u015faf\u0131na t\u00f6hf\u0259 verir, lakin t\u0259bi\u0259td\u0259 h\u0259mi\u015f\u0259 r\u0259y qanunvericiliyi var v\u0259 \u00f6z n\u00f6vb\u0259sind\u0259, h\u0259r bir insan eyni d\u0259r\u0259c\u0259d\u0259 vacibdir v\u0259 dem\u0259k olar ki, \u0259n vacib v\u0259 Fundamental amil. Do\u011fu\u015f an\u0131ndan olan h\u0259r k\u0259s \u0259n\u0259n\u0259l\u0259rin, ad\u0259t v\u0259 dini v\u0259 m\u0259d\u0259ni d\u0259y\u0259rl\u0259rin rolunu oynad\u0131\u011f\u0131 m\u00fc\u0259yy\u0259n bir sosial m\u00fchit\u0259 d\u00fc\u015f\u00fcr. C\u0259miyy\u0259t insanlar d\u00fcnyas\u0131d\u0131r. Bir insan bu d\u00fcnyada ya\u015fay\u0131r. Orada do\u011fulur, inki\u015faf edir, bir insan olur.Bir insan\u0131n do\u011fuldu\u011fu g\u00fcnd\u0259n b\u0259ri ba\u015fqa bir insanla \u00fcnsiyy\u0259t qurmal\u0131d\u0131r. \u00dcnsiyy\u0259t yolu il\u0259, bir \u015f\u0259xs \u0259traf\u0131ndak\u0131 d\u00fcnya haqq\u0131nda bilik al\u0131r, \u00fcnsiyy\u0259tin k\u00f6m\u0259yi il\u0259 t\u0259cr\u00fcb\u0259nin transferi, b\u0259\u015f\u0259riyy\u0259t t\u0259r\u0259find\u0259n haz\u0131rlanan m\u0259d\u0259ni, m\u0259n\u0259vi d\u0259y\u0259rl\u0259rin assimilyasiyas\u0131 var. Rabit\u0259 say\u0259sind\u0259 insanlar h\u0259r\u0259k\u0259tl\u0259ri v\u0259 \u0259laq\u0259l\u0259ri qiym\u0259tl\u0259ndirm\u0259yi, davran\u0131\u015f qaydalar\u0131n\u0131 m\u0259nims\u0259m\u0259yi, t\u0259cr\u00fcb\u0259d\u0259 t\u0259tbiq etm\u0259yi \u00f6yr\u0259nirl\u0259r. Bir insan\u0131n bu c\u00fcr vacib keyfiyy\u0259tl\u0259ri, prinsipial, cavabdehlik, d\u00fcr\u00fcstl\u00fck, mehribanl\u0131q, t\u0259kc\u0259 t\u0259zah\u00fcr, lakin \u00fcnsiyy\u0259td\u0259 formala\u015f\u0131r.H\u0259r k\u0259s \u00f6z\u00fcn\u00fc dig\u0259r insanlar\u0131n g\u00f6z\u00fc kimi qiym\u0259tl\u0259ndirir. \u015eax\u0259l\u0259ndirilmi\u015f \u00fcnsiyy\u0259t dair\u0259si, \u00f6z\u00fc haqq\u0131nda insan m\u0259lumat\u0131 daha da m\u00fcxt\u0259lifdir. H\u0259r hans\u0131 bir c\u0259miyy\u0259tin h\u0259yat\u0131 daim d\u0259yi\u015fir v\u0259 ziddiyy\u0259tl\u0259rl\u0259 doludur, buna g\u00f6r\u0259 d\u0259 sosial f\u0259rql\u0259r qa\u00e7\u0131lmazd\u0131r. \u00dcst\u0259lik, onlar normal v\u0259 b\u0259z\u0259n \u015f\u0259xsiyy\u0259tin v\u0259 bir insan\u0131n sosial inki\u015faf\u0131n\u0131n z\u0259ruri elementidir. Bu, m\u00fcnaqi\u015f\u0259l\u0259rin c\u0259miyy\u0259td\u0259 yaln\u0131z m\u0259nfi deyil, h\u0259m d\u0259 m\u00fcsb\u0259t rol oynaya bil\u0259c\u0259yi il\u0259 izah olunur. &#171;\u015e\u0259xsiyy\u0259t&#187; ni t\u0259svir etm\u0259k c\u0259miyy\u0259td\u0259 anadan olan &#171;b\u00fct\u00f6vl\u00fck&#187; dem\u0259kdir. Buna g\u00f6r\u0259 \u015f\u0259xsiyy\u0259tin inki\u015faf\u0131n\u0131n \u0259sas m\u0259qs\u0259di insan\u0131n \u00f6z\u00fc, bacar\u0131qlar\u0131 v\u0259 imkanlar\u0131, daha tam \u00f6z\u00fcn\u00fc ifad\u0259 v\u0259 \u00f6z\u00fcn\u00fc m\u00fcayin\u0259d\u0259n daha tam bir realla\u015fmad\u0131r. Lakin bu keyfiyy\u0259tl\u0259r dig\u0259r insanlar\u0131n i\u015ftirak\u0131 olmadan, t\u0259crid olunmu\u015f v\u0259ziyy\u0259td\u0259 inki\u015faf etmir. C\u0259miyy\u0259td\u0259ki h\u0259r bir insan, h\u0259r\u0259k\u0259tl\u0259rini qiym\u0259tl\u0259ndir\u0259, m\u00fc\u0259yy\u0259n qanunlar\u0131 v\u0259 \u0259n ba\u015fl\u0131cas\u0131n\u0131 t\u0259tbiq ed\u0259 bilm\u0259k \u00fc\u00e7\u00fcn sad\u0259c\u0259 z\u0259ruridir. Ax\u0131, bildiyiniz kimi, bir insan t\u0259k ya\u015faya bilm\u0259z, buna g\u00f6r\u0259 d\u0259 onu ist\u0259yir, ya da ist\u0259mir, amma c\u0259miyy\u0259tin t\u0259l\u0259b etdiyi kimi davranmal\u0131d\u0131r.<\/p>\n\n\n\n<p>&nbsp;D\u00fcnya t\u0259hsilind\u0259 m\u00f6vcud olan sisteml\u0259rd\u0259 m\u00fct\u0259madi islahatlar\u0131n apar\u0131lmas\u0131 t\u0259hsilin t\u0259\u015fkilinin yenid\u0259n qurulmas\u0131 bu sah\u0259d\u0259 yeni t\u0259l\u0259bl\u0259ri \u00f6d\u0259y\u0259 bil\u0259c\u0259k, alterativ sistemin yarad\u0131lmas\u0131na v\u0259 onun t\u0259tbiqin\u0259 g\u0259tirib \u00e7\u0131xar\u0131r. Lakin ayd\u0131nd\u0131r ki, apar\u0131lan islahatlar da t\u0259hsild\u0259 ba\u015fl\u0131ca element olan \u015f\u0259xsiyy\u0259tin inki\u015faf\u0131n\u0131n ayr\u0131- ayr\u0131 aspektl\u0259rini v\u0259 pedaqoji f\u0259aliyy\u0259tin t\u0259\u015fkilini, el\u0259c\u0259 d\u0259 onun psixoloji elementl\u0259rini n\u0259z\u0259r\u0259 almasa ist\u0259nil\u0259n n\u0259tic\u0259ni ver\u0259 bilm\u0259z.\u015e\u0259xsiyy\u0259t y\u00f6n\u00fcml\u00fc t\u0259hsilin m\u0259qs\u0259di f\u0259aliyy\u0259t v\u0259 \u015f\u0259xsiyy\u0259t keyfiyy\u0259tl\u0259rinin a\u015fkar olunmas\u0131 v\u0259 onlar\u0131n m\u0259qs\u0259dy\u00f6nl\u00fc inki\u015faf\u0131, sosial m\u0259d\u0259ni normalar\u0131 \u00f6z\u00fcnd\u0259 ehtiva ed\u0259n, sosial \u0259h\u0259miyy\u0259tli davran\u0131\u015f formas\u0131na \u00e7evrilm\u0259si \u00fc\u00e7\u00fcn z\u0259ruri \u015f\u0259raitin yarad\u0131lmas\u0131.D\u00fcnya t\u0259hsilind\u0259 m\u00f6vcud olan sisteml\u0259rd\u0259 m\u00fct\u0259madi islahatlar\u0131n apar\u0131lmas\u0131 t\u0259hsilin t\u0259\u015fkilinin yenid\u0259n qurulmas\u0131 bu sah\u0259d\u0259 yeni t\u0259l\u0259bl\u0259ri \u00f6d\u0259y\u0259 bil\u0259c\u0259k, alterativ sistemin yarad\u0131lmas\u0131na v\u0259 onun t\u0259tbiqin\u0259 g\u0259tirib \u00e7\u0131xar\u0131r. Lakin ayd\u0131nd\u0131r ki, apar\u0131lan islahatlar da t\u0259hsild\u0259 ba\u015fl\u0131ca element olan \u015f\u0259xsiyy\u0259tin inki\u015faf\u0131n\u0131n ayr\u0131- ayr\u0131 aspektl\u0259rini v\u0259 pedaqoji f\u0259aliyy\u0259tin t\u0259\u015fkilini, el\u0259c\u0259 d\u0259 onun psixoloji elementl\u0259rini n\u0259z\u0259r\u0259 almasa ist\u0259nil\u0259n n\u0259tic\u0259ni ver\u0259 bilm\u0259z.\u015e\u0259xsiyy\u0259ty\u00f6n\u00fcml\u00fc t\u0259hsilin m\u0259qs\u0259di f\u0259aliyy\u0259t v\u0259 \u015f\u0259xsiyy\u0259t keyfiyy\u0259tl\u0259rinin a\u015fkar olunmas\u0131 v\u0259 onlar\u0131n m\u0259qs\u0259dy\u00f6nl\u00fc inki\u015faf\u0131, sosial m\u0259d\u0259ni normalar\u0131 \u00f6z\u00fcnd\u0259 ehtiva ed\u0259n, sosial \u0259h\u0259miyy\u0259tli davran\u0131\u015f formas\u0131na \u00e7evrilm\u0259si \u00fc\u00e7\u00fcn z\u0259ruri \u015f\u0259raitin yarad\u0131lmas\u0131d\u0131r.Buna g\u00f6r\u0259 d\u0259 t\u0259hsilin m\u0259qs\u0259dini xarakteriz\u0259 ed\u0259n amill\u0259rd\u0259n biri d\u0259:<\/p>\n\n\n\n<p>-U\u015faqlara h\u0259ssasl\u0131q, estetik v\u0259 b\u0259dii z\u00f6vq, \u0259xlaqi-m\u0259n\u0259vi keyfiyy\u0259tl\u0259r,fiziki m\u0259d\u0259niyy\u0259t, \u00f6z\u00fcn\u0259xidm\u0259t bacar\u0131qlar\u0131n\u0131 a\u015f\u0131lamaqd\u0131r.<\/p>\n\n\n\n<p>T\u0259hsild\u0259 \u015f\u0259xsiyy\u0259tin inki\u015faf etdirilm\u0259si \u00fc\u00e7\u00fcn t\u0259limin t\u0259\u015fkilind\u0259 a\u015fa\u011f\u0131dak\u0131 m\u0259qamlar\u0131 n\u0259z\u0259r\u0259 almaq laz\u0131md\u0131r:<\/p>\n\n\n\n<p>-t\u0259hsild\u0259 idrak prosesl\u0259ri il\u0259 b\u0259rab\u0259r,emosional sferan\u0131n da inki\u015faf etdirilm\u0259si.<\/p>\n\n\n\n<p>-\u00e7\u0259tin situasiyalara qar\u015f\u0131 d\u00f6z\u00fcml\u00fcl\u00fcy\u00fcn yarad\u0131lmas\u0131;<\/p>\n\n\n\n<p>-\u00f6z\u00fcn\u0259h\u00f6rm\u0259tin v\u0259 \u00f6z\u00fcn\u0259m\u00fcnasib\u0259tin inki\u015faf etdirilm\u0259si;<\/p>\n\n\n\n<p>-h\u0259yata optimist, insanlara pozitiv m\u00fcnasib\u0259tin formala\u015fd\u0131r\u0131lmas\u0131.<\/p>\n\n\n\n<p>-m\u00fcst\u0259qillik hissinin inki\u015faf etdirilm\u0259si;<\/p>\n\n\n\n<p>-\u00f6z\u00fcn\u00fcger\u00e7\u0259kl\u0259\u015fdirm\u0259 motivinin yarad\u0131lmas\u0131..<\/p>\n\n\n\n<p>&nbsp;Bu g\u00f6st\u0259ril\u0259n fikirl\u0259r \u015fagird v\u0259 t\u0259l\u0259b\u0259 \u015f\u0259xsiyy\u0259tinin inki\u015faf\u0131na t\u0259sir g\u00f6st\u0259r\u0259n m\u00fch\u00fcm amil kimi pedaqoji f\u0259aliyy\u0259tin psixoloji \u0259sas\u0131n\u0131 t\u0259\u015fkil edir.\u015eagirdl\u0259rin maddi v\u0259 psixoloji v\u0259ziyy\u0259ti pedaqoji prosesinin inki\u015faf\u0131na b\u00f6y\u00fck t\u0259sir g\u00f6st\u0259rir. Ail\u0259 v\u0259ziyy\u0259ti, ail\u0259nin maddi durumu sinifd\u0259 \u015fagirdl\u0259rin davran\u0131\u015f v\u0259 \u00fcnsiyy\u0259t m\u0259d\u0259niyy\u0259tin\u0259 d\u0259 b\u00f6y\u00fck t\u0259sir g\u00f6st\u0259rir,h\u0259tta vahid m\u0259kt\u0259bli formas\u0131n\u0131n olmamas\u0131 bel\u0259 sinfi se\u00e7kiliy\u0259 g\u0259tirib \u00e7\u0131xara bilir. U\u015faqlar\u0131n vaxt\u0131nda v\u0259 laz\u0131m\u0131nca qidalanmamas\u0131, m\u00f6vs\u00fcm\u0259 uy\u011fun geyiml\u0259rl\u0259, laz\u0131m olan m\u0259kt\u0259b l\u0259vazimat\u0131 il\u0259, t\u0259lim \u00fc\u00e7\u00fcn yararl\u0131 m\u00fcasir texniki avadanl\u0131qla t\u0259min olunmamas\u0131 onun nailiyy\u0259t v\u0259 keyfiyy\u0259tin\u0259 t\u0259sir edir.Maddi c\u0259h\u0259td\u0259n imkans\u0131z ail\u0259l\u0259rin u\u015faqlar\u0131n\u0131n a\u015fkar edilm\u0259si v\u0259 onlar\u0131n d\u0259st\u0259kl\u0259nm\u0259si inki\u015fafda olan insan\u0131n g\u0259l\u0259c\u0259yinin t\u0259min olunmas\u0131 \u00fc\u00e7\u00fcn \u00e7ox \u0259h\u0259miyy\u0259tlidir.Ail\u0259 c\u0259miyy\u0259tin ilk t\u0259rbiy\u0259 oca\u011f\u0131 oldu\u011fu \u00fc\u00e7\u00fcn sosial qurulu\u015fun \u0259sas\u0131n\u0131 t\u0259\u015fkil edir. Ail\u0259 t\u0259rbiy\u0259si el\u0259 bir qar\u015f\u0131l\u0131ql\u0131 prosesdir ki, orda h\u0259r iki&nbsp;&nbsp; t\u0259r\u0259f\u0259- valideynl\u0259r\u0259 d\u0259, \u00f6vladlara da z\u00f6vq, rahatl\u0131q verilm\u0259lidir.Ail\u0259 t\u0259rbiy\u0259sinin m\u0259qs\u0259di \u015f\u0259xsiyy\u0259tin d\u0259 keyfiyy\u0259t v\u0259 xass\u0259l\u0259rini formala\u015fd\u0131rmaqdan ibar\u0259tdir ki, \u015f\u0259xsiyy\u0259t h\u0259yat&nbsp; yolunda qar\u015f\u0131la\u015fd\u0131\u011f\u0131 \u00e7\u0259tinlik v\u0259 mane\u0259l\u0259ri asanl\u0131qla aradan qald\u0131rs\u0131n. M\u00fcasir t\u0259limin t\u0259\u015fkilin\u0259 veril\u0259n t\u0259l\u0259bl\u0259rd\u0259n biri kimi b\u0259rab\u0259r t\u0259lim \u015f\u0259raitinin yarad\u0131lmas\u0131nda sosial- psixoloji m\u00fchitin t\u0259\u015fkilin\u0259 d\u0259 b\u00f6y\u00fck \u00f6n\u0259m verilir v\u0259 dem\u0259k olar t\u0259lim prosesinin sonrak\u0131 nailiyy\u0259ti bu m\u00fchitin d\u00fczg\u00fcn t\u0259\u015fkilind\u0259n \u00e7ox as\u0131l\u0131d\u0131r. Sosialla\u015fma n\u0259tic\u0259sind\u0259 f\u0259rd \u00f6z\u00fcn\u00fcn daxil oldu\u011fu sosial qrupda olan davran\u0131\u015f normalar\u0131n\u0131 m\u0259nims\u0259yir. \u015e\u0259xsiyy\u0259tin sosialla\u015fmas\u0131nda \u015f\u0259xsi n\u00fcmun\u0259l\u0259r, normal h\u0259yat t\u0259rzi, normal m\u0259i\u015f\u0259t, xo\u015f ail\u0259 m\u00fcnasib\u0259tl\u0259ri, yax\u015f\u0131 yolda\u015flar, bilikli m\u00fc\u0259lliml\u0259r, onu \u0259hat\u0259 ed\u0259n insanlar\u0131n ona qay\u011f\u0131s\u0131 v\u0259 s. m\u00fcsb\u0259t rol oynay\u0131r.Sosial- psixoloji m\u00fchit\u0259 \u015fagirdin h\u0259m dig\u0259r insanlarla, h\u0259m d\u0259 \u00f6z daxili al\u0259mi il\u0259 t\u0259lim\u0259 h\u0259v\u0259sinin formala\u015fmas\u0131na t\u0259sir ed\u0259n qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259l\u0259rin b\u00fct\u00fcn n\u00f6vl\u0259ri aiddir: \u201c\u015fagird-\u015fagird\u201d, \u201cm\u00fc\u0259llim-\u015fagird\u201d, \u201cm\u00fc\u0259llim-\u015fagird-valideyn\u201d, \u201cm\u00fcdriyy\u0259t-\u015fagird-valideyn\u201d, \u201cdostlar-\u015fagird\u201d. \u015eagird \u00fc\u00e7\u00fcn sosial m\u00fchit dedikd\u0259 m\u00fcr\u0259kk\u0259b sosial-psixoloji atmosferin t\u0259zah\u00fcr etdiyi m\u0259kt\u0259b sinfid\u0259 ba\u015fa d\u00fc\u015f\u00fcl\u00fcr. Bu zaman qrup \u00fczvl\u0259rinin davran\u0131\u015f v\u0259 f\u0259aliyy\u0259tinin uzla\u015fmas\u0131na g\u0259tirib \u00e7\u0131xaran qrup inteqrativliyi, sinfin m\u0259qs\u0259dl\u0259rini, maraqlar\u0131n\u0131n v\u0259 \u0259xlaqi d\u0259y\u0259rl\u0259rinin m\u0259cmusu, intellektual bilik, y\u0259ni sinfin \u00fcmumi r\u0259yinin formala\u015fmas\u0131na xidm\u0259t ed\u0259n tez v\u0259 asan \u015f\u0259kild\u0259 \u00fcmumi dil tapa bilm\u0259 qabiliyy\u0259ti n\u0259z\u0259r\u0259 al\u0131n\u0131r.Bir \u00e7ox hallarda m\u00fc\u0259llim \u015fagirdl\u0259ri idrak s\u0259viyy\u0259si bax\u0131m\u0131ndan qar\u0131\u015f\u0131q qruplarda f\u0259aliyy\u0259t\u0259 c\u0259lb ed\u0259 bil\u0259r. Bu zaman m\u00fc\u0259llimin birc\u0259 t\u0259limat\u0131 qrup daxilind\u0259 g\u00fccl\u00fc \u015fagirdl\u0259rin z\u0259if \u015fagirdl\u0259r \u00f6yr\u0259tm\u0259sini t\u0259min ed\u0259 bil\u0259r. M\u00fc\u0259llim tap\u015f\u0131r\u0131\u011f\u0131n icras\u0131 il\u0259 ba\u011fl\u0131 t\u0259limatlar ver\u0259rk\u0259n x\u00fcsusi il\u0259 qeyd edirki qrup i\u015fini t\u0259min ed\u0259c\u0259k \u015f\u0259xsi o \u00f6z\u00fc m\u00fc\u0259yy\u0259nl\u0259\u015fdir\u0259c\u0259k. Onlar\u0131n birg\u0259 f\u0259aliyy\u0259tinin n\u0259tic\u0259sini kimin t\u0259qdim ed\u0259c\u0259yi m\u0259lum olmad\u0131\u011f\u0131ndan g\u00fccl\u00fc \u015fagirdl\u0259r m\u0259s\u0259l\u0259nin inc\u0259likl\u0259rini a\u015fa\u011f\u0131 idrak s\u0259viyy\u0259si n\u00fcmayi\u015f etdir\u0259n yolda\u015flar\u0131na s\u0259yl\u0259 \u00f6yr\u0259dirl\u0259r. Bu zaman b\u00fct\u00fcn \u015fagirdl\u0259rin t\u0259lim\u0259 b\u0259rab\u0259r c\u0259lb edilm\u0259si t\u0259min olunmaqla b\u0259rab\u0259r, \u015fagirdl\u0259rd\u0259 dig\u0259r insani d\u0259y\u0259rl\u0259rd\u0259 formala\u015f\u0131r.Bu da birg\u0259f\u0259aliyy\u0259t, \u0259m\u0259kda\u015fl\u0131q, qay\u011f\u0131ke\u015flik, d\u0259st\u0259k, \u00f6zg\u0259sinin u\u011furuna sevinm\u0259k v\u0259 s-dir. \u015eagirdl\u0259rin maraqlar\u0131n\u0131n n\u0259z\u0259r\u0259 al\u0131nmas\u0131da onlar\u0131n t\u0259lim\u0259 c\u0259lb edilm\u0259si v\u0259 n\u0259aliyy\u0259tl\u0259rinin y\u00fcks\u0259ldilm\u0259sind\u0259 m\u00fch\u00fcm amill\u0259rd\u0259n hesab edilir. Buna g\u00f6r\u0259 d\u0259 m\u00fc\u0259llim h\u0259r bir \u015fagirdi t\u0259dqiqat obyektin\u0259 \u00e7evirm\u0259li v\u0259 onlar\u0131n maraqlar\u0131n\u0131 \u00f6yr\u0259nm\u0259lidir. Tap\u015f\u0131r\u0131qlar m\u0259hz bu bax\u0131mdan t\u0259rtib edilm\u0259lidir. Maraqlar\u0131 \u00fcst-\u00fcst\u0259 d\u00fc\u015f\u0259n u\u015faqlar\u0131n birg\u0259 f\u0259aliyy\u0259ti \u00e7ox s\u0259m\u0259r\u0259li n\u0259tic\u0259 verir. Bunu da n\u0259z\u0259r\u0259 alan m\u00fc\u0259llim onlar\u0131 t\u0259lim prosesind\u0259 bir qrup \u0259traf\u0131nda birl\u0259\u015fdirm\u0259li v\u0259 maraqlar\u0131n inki\u015faf\u0131na yol a\u00e7ma\u011f\u0131 bacarmal\u0131d\u0131r.\u015eagirdl\u0259rin maraqlar\u0131n\u0131n d\u00fczg\u00fcn t\u0259\u015fkili onlara t\u0259limd\u0259 daha \u00e7ox stimul verir v\u0259 yeni axtar\u0131\u015flara s\u00f6vq edir.Sosial- psixoli m\u00fchitin yarad\u0131lmas\u0131 el\u0259 bir yana\u015fmaya \u0259saslanmal\u0131d\u0131r ki, bu zaman pedaqoji proses\u0259 \u0259sas olan vadaretm\u0259 elementi u\u015fa\u011f\u0131n maraqlar\u0131n\u0131n v\u0259 \u015f\u0259xsiyy\u0259tinin x\u00fcsusiyy\u0259tl\u0259rinin n\u0259z\u0259r\u0259 al\u0131nmas\u0131 il\u0259 tarazla\u015fd\u0131r\u0131ls\u0131n.M\u00fcnasib olmayan sosial- psixoloji m\u00fchit\u0259 valideyn iclaslar\u0131n\u0131n apar\u0131lmas\u0131n\u0131n \u0259n\u0259n\u0259vi metodu misal ola bil\u0259r. Valideyn iclaslar\u0131n\u0131n v\u0259zif\u0259l\u0259rind\u0259n biri h\u0259r bir \u015fagirdin nailiyy\u0259tl\u0259rinin v\u0259 d\u0259rs\u0259 m\u00fcnasib\u0259tinin s\u0259viyy\u0259si haqq\u0131nda m\u0259lumat\u0131n valideynl\u0259rin n\u0259z\u0259rin\u0259 \u00e7atd\u0131r\u0131lmas\u0131 hesab edilir. Bel\u0259likl\u0259, \u015fagirdin \u015f\u0259xsiyy\u0259tinin inki\u015faf\u0131na aid olan gizli m\u0259lumat a\u015fkarlan\u0131r. Bu is\u0259 u\u015fa\u011f\u0131n\u0131n bel\u0259 probleml\u0259ri olan valideynl\u0259rd\u0259 m\u0259nfi hissl\u0259rin \u0259m\u0259l\u0259 g\u0259lm\u0259sin\u0259 g\u0259tirib \u00e7\u0131xar\u0131r v\u0259 k\u0259nar \u015f\u0259xsl\u0259rin m\u00fczakir\u0259 m\u00f6vzusu olur. Buna g\u00f6r\u0259d\u0259 sosial- psixoloji m\u00fchitin d\u00fczg\u00fcn t\u0259\u015fkili bax\u0131m\u0131ndan valideyn iclaslar\u0131nda ayr\u0131-ayr\u0131 \u015fagirdl\u0259rin inki\u015faf\u0131 probleml\u0259rin\u0259 toxunmamaq v\u0259 yaln\u0131z sinif kollektivinin h\u0259yat\u0131n\u0131n t\u0259\u015fkili m\u0259s\u0259l\u0259l\u0259rini m\u00fczakir\u0259 etm\u0259k, yaln\u0131z m\u0259xfi olaraq v\u0259 f\u0259rdi g\u00f6r\u00fc\u015fl\u0259rd\u0259 b\u0259zi m\u0259qamlar\u0131 valideynl\u0259rin n\u0259z\u0259rin\u0259 \u00e7atd\u0131rmaq olar. B\u0259rab\u0259r t\u0259lim \u015f\u0259raitinin \u0259lveri\u015fli yarad\u0131lmas\u0131 \u00fc\u00e7\u00fcn m\u00fc\u0259llim v\u0259 \u015fagird aras\u0131nda isti v\u0259 qay\u011f\u0131ke\u015f m\u00fcnasib\u0259tl\u0259rin yarad\u0131lmas\u0131 vacib \u015f\u0259rtl\u0259rd\u0259n biridir. Bu istiqam\u0259td\u0259 f\u0259aliyy\u0259tini d\u00fczg\u00fcn qura bilm\u0259y\u0259n m\u00fc\u0259llim \u00e7ox ke\u00e7m\u0259d\u0259n t\u0259limd\u0259 \u015fagirdin geril\u0259m\u0259sinin \u015fahidi olacaqd\u0131r. Pedaqoji f\u0259aliyy\u0259t bilavasit\u0259 \u00fcnsiyy\u0259t vasit\u0259sil\u0259 h\u0259yata ke\u00e7irilir. \u00dcnsiyy\u0259td\u0259 pedaqoji- psixoloji yana\u015fman\u0131n spesifik c\u0259h\u0259ti ondan ibar\u0259tdir ki, burada diqq\u0259t ba\u015fl\u0131ca olaraq \u00fcnsiyy\u0259tin strukturunun t\u0259hlilin\u0259, \u015f\u0259xsiyy\u0259tl\u0259raras\u0131 v\u0259 qruplararas\u0131 m\u00fcnasib\u0259td\u0259, el\u0259c\u0259 d\u0259 idrak v\u0259 \u00fcnsiyy\u0259t prosesind\u0259 \u00f6z\u00fcn\u00fcd\u0259rkin formala\u015fma dinamikas\u0131na y\u00f6n\u0259lmi\u015fdir.Pedaqoji \u00fcnsiyy\u0259t- m\u00fc\u0259lliml\u0259rin \u015fagirdl\u0259rl\u0259 d\u0259rsd\u0259 v\u0259 d\u0259rsd\u0259nk\u0259nar m\u00fc\u0259yy\u0259n pedaqoji funksiyalar\u0131n yerin\u0259 yetirilm\u0259sin\u0259 v\u0259 \u0259lveri\u015fli psixoloji iqlimin yarad\u0131lmas\u0131na, t\u0259lim f\u0259aliyy\u0259tinin v\u0259 m\u00fc\u0259llimin \u015fagirdl\u0259rl\u0259 v\u0259 \u015fagirdl\u0259rin \u00f6z aralar\u0131ndak\u0131 m\u00fcnasib\u0259tl\u0259rin optimalla\u015fmas\u0131na y\u00f6n\u0259l\u0259n pe\u015f\u0259kar \u00fcnsiyy\u0259tdir. \u00c7\u00fcnki prosesin m\u0259zmunlu, maraql\u0131, m\u0259qs\u0259dy\u00f6nl\u00fc, s\u0259m\u0259r\u0259li v\u0259 faydal\u0131 h\u0259yata ke\u00e7irilm\u0259si pedaqoji \u00fcnsiyy\u0259td\u0259n \u00e7ox as\u0131l\u0131d\u0131r. Professional pedaqoji \u00fcnsiyy\u0259t m\u00fc\u0259llim v\u0259 \u015fagirdl\u0259rin \u00fczvi sosial- psixoloji qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259sidir ki, onun da m\u0259zmununu informasiya m\u00fcbadil\u0259si, t\u0259rbiy\u0259vi t\u0259sirin g\u00f6st\u0259rilm\u0259si, kommunikativ vasit\u0259l\u0259rin k\u00f6m\u0259yi il\u0259 qar\u015f\u0131l\u0131ql\u0131 m\u00fcnasib\u0259tin t\u0259\u015fkilidir. B\u0259z\u0259n u\u015faqlar m\u00fc\u0259yy\u0259n ya\u015f d\u00f6vrl\u0259rind\u0259 valideynl\u0259ri il\u0259 \u00f6z probleml\u0259rini payla\u015fa bilmir, qar\u015f\u0131 t\u0259r\u0259fd\u0259n etinas\u0131zl\u0131q, ya da aqressivlik g\u00f6rd\u00fckl\u0259ri&nbsp; \u00fc\u00e7\u00fcn \u0259m\u0259kda\u015fl\u0131q etmirl\u0259r, bu da b\u0259zi hallarda sinifd\u0259 d\u0259 dig\u0259r u\u015faqlarla konflikl\u0259r\u0259 g\u0259tirib \u00e7\u0131xara bilir. Bel\u0259 hallarda m\u00fc\u0259llim \u015fagirdl\u0259r\u0259 qar\u015f\u0131 daha diqq\u0259tli v\u0259 h\u0259ssas davranma\u011f\u0131 bacarmal\u0131d\u0131r, onlar\u0131n probleml\u0259rini h\u0259ll etm\u0259k \u00fc\u00e7\u00fcn \u00e7\u0131x\u0131\u015f yolu axtarmal\u0131 v\u0259 \u015fagirdl\u0259rin diqq\u0259tini t\u0259lim- t\u0259rbiy\u0259 prosesin\u0259 c\u0259lb etm\u0259lidir.\u00dcnsiyy\u0259ti d\u00fczg\u00fcn t\u0259\u015fkil etm\u0259k \u00fc\u00e7\u00fcn m\u00fc\u0259llim h\u0259min prosesin s\u0259m\u0259r\u0259li t\u0259\u015fkili il\u0259 ba\u011fl\u0131 m\u0259lumatlar\u0131 yadda saxlay\u0131b, yada salma\u011f\u0131 bacarmal\u0131, ba\u015fqa s\u00f6zl\u0259 \u00f6z\u00fcn\u00fcn \u201ckommunikativ hafiz\u0259sini inki\u015faf etdirm\u0259lidir\u201d. Eyni zamanda \u015fagirdl\u0259rl\u0259 \u00fcnsiyy\u0259td\u0259 \u00f6z m\u00fc\u015fahid\u0259\u00e7iliyini inki\u015faf etdirm\u0259lidir.S\u0259m\u0259r\u0259li pedaqoji \u00fcnsiyy\u0259t qaydalar\u0131na yiy\u0259l\u0259nm\u0259y\u0259n, onun sosial- psixoloji mexanizml\u0259ri il\u0259 tan\u0131\u015f olmayan m\u00fc\u0259llim \u00f6z f\u0259aliyy\u0259tini m\u00fcv\u0259ff\u0259qiyy\u0259tl\u0259 yerin\u0259 yetir\u0259 bilm\u0259y\u0259c\u0259k v\u0259 ciddi \u00e7\u0259tinlikl\u0259rl\u0259 rastla\u015facaq. B\u0259rab\u0259r t\u0259lim imkanlar\u0131 f\u0259rqli sosial v\u0259ziyy\u0259td\u0259n, \u015fagirdl\u0259rinin m\u00fcxt\u0259lif d\u0259rketm\u0259sind\u0259n cinsi, dini v\u0259 irqi m\u00fcxt\u0259liflikl\u0259rd\u0259n v\u0259 s.-d\u0259n as\u0131l\u0131 olmayaraq d\u00fczg\u00fcn t\u0259\u015fkil edilm\u0259lidir. Pedaqoji prosesin h\u0259r t\u0259r\u0259fli inki\u015faf etm\u0259si \u00fc\u00e7\u00fcn bu m\u0259qamlar\u0131 n\u0259z\u0259r\u0259 almaq vacib m\u0259s\u0259l\u0259dir. \u00d6lk\u0259mizd\u0259 irqi f\u0259rql\u0259r\u0259 az t\u0259sad\u00fcf edils\u0259d\u0259, milli v\u0259 etnik f\u0259rql\u0259rl\u0259 tez-tez rastla\u015fmaq olar. Az\u0259rbaycan\u0131n bir s\u0131ra regionlar\u0131nda etnik azl\u0131qlar\u0131n ya\u015famas\u0131 v\u0259 bu amilin sinifl\u0259rin t\u0259rkibind\u0259 d\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259si, m\u0259s\u0259l\u0259y\u0259 m\u00fcnasib\u0259tin ciddiliyini \u00f6n\u0259 \u00e7\u0259kir. Bel\u0259 u\u015faqlar\u0131n dil bariyerl\u0259ri, ad\u0259t-\u0259n\u0259n\u0259 f\u0259rql\u0259ri, dig\u0259r u\u015faqlara m\u00fcnasib\u0259tl\u0259rinin qurulmas\u0131 v\u0259 s. t\u0259limin t\u0259\u015fkilind\u0259 \u0259h\u0259miyy\u0259t verilm\u0259li m\u0259s\u0259l\u0259dir.Buna g\u00f6r\u0259 d\u0259 t\u0259limd\u0259 b\u0259rab\u0259r imkanlar\u0131n yarad\u0131lmas\u0131 b\u00fct\u00fcn \u015fagirdl\u0259r\u0259 eyni t\u0259lim \u015f\u0259raiti yarad\u0131r v\u0259 pedaqoji proses onlar\u0131n potensial imkanlar\u0131n\u0131 n\u0259z\u0259r\u0259 almaqla t\u0259nziml\u0259nir v\u0259 inki\u015faf etdirilir. C\u0259miyy\u0259t v\u0259 insan problemi il\u0259 \u0259laq\u0259dar olaraq \u201cinsan\u201d, \u201cf\u0259rd\u201d, \u201cf\u0259rdiyy\u0259t\u201d v\u0259 \u201c\u015f\u0259xsiyy\u0259t\u201d anlay\u0131\u015flar\u0131n \u0131n\u00fcmumi c\u0259h\u0259tl\u0259rinin v\u0259 f\u0259rqinin m\u00fc\u0259yy\u0259nl\u0259\u015fdirilm\u0259si m\u00fch\u00fcm \u0259h\u0259miyy\u0259t k\u0259sb edir.&nbsp; \u0130nsan t\u0259bi\u0259ti etibaril\u0259 bioloji oldu\u011fu halda, mahiyy\u0259ti etibaril\u0259 sosiald\u0131r. O, ictimai-tarixi f\u0259aliyy\u0259tin v\u0259 m\u0259d\u0259niyy\u0259tin subyekti, d\u0259qiq des\u0259k, m\u00f6vcud ictimai m\u00fcnasib\u0259tl\u0259rin, \u00fcmumd\u00fcnya tarixi-m\u0259d\u0259ni prosesin m\u0259hsuludur. F\u0259rd &#8212; insan n\u0259slinin, \u00f6z\u00fcn\u0259m\u0259xsus \u00fcmumi v\u0259 spesifik c\u0259h\u0259tl\u0259rini \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n ayr\u0131ca n\u00fcmay\u0259nd\u0259sidir. Dem\u0259li, f\u0259rd c\u0259miyy\u0259ti v\u0259 ya sosial qrupu t\u0259\u015fkil ed\u0259n n\u00fcmay\u0259nd\u0259l\u0259rd\u0259n biri kimi \u00f6z\u00fcn\u00fc g\u00f6st\u0259rir. F\u0259rd h\u0259m bioloji, h\u0259m sosial, h\u0259m d\u0259 psixi t\u0259r\u0259fl\u0259r\u0259 malikdir. F\u0259rdd\u0259 bu t\u0259r\u0259fl\u0259r bir-birin\u0259 cul\u011fala\u015fm\u0131\u015f \u015f\u0259kild\u0259 m\u00f6vcud olur. Bel\u0259likl\u0259, f\u0259rd \u00f6z\u00fcn\u00fcn antropoloji (bioloji) v\u0259 ictimai (sosial) t\u0259r\u0259fl\u0259rin\u0259 n\u0259z\u0259r\u0259n etinas\u0131zd\u0131r. F\u0259rd bizim qar\u015f\u0131m\u0131za canl\u0131 orqanizmin malik oldu\u011fu fiziki v\u0259 ruhi qabiliyy\u0259tl\u0259rin m\u0259cmusu kimi \u00e7\u0131x\u0131r. F\u0259rd dedikd\u0259 ayr\u0131ca bir insan n\u0259z\u0259rd\u0259 tutulur. Onun \u00fcmumi c\u0259h\u0259tl\u0259ri il\u0259 yana\u015f\u0131, f\u0259rdi c\u0259h\u0259tl\u0259ri d\u0259 var.\u201c\u015e\u0259xsiyy\u0259t\u201d anlay\u0131\u015f\u0131 biososial varl\u0131q olan insan\u0131n ancaq sosial t\u0259r\u0259fini ifad\u0259 edir v\u0259 ondak\u0131 bu sosial t\u0259r\u0259fin inki\u015faf d\u0259r\u0259c\u0259sini g\u00f6st\u0259rir. \u015e\u0259xsiyy\u0259t &#8212; y\u00fcks\u0259k z\u0259kal\u0131l\u0131\u011f\u0131, \u00f6z h\u0259r\u0259k\u0259t v\u0259 davran\u0131\u015flar\u0131 \u00fc\u00e7\u00fcn m\u0259suliyy\u0259t hissini, \u015f\u0259xsi l\u0259yaq\u0259ti v\u0259 ba\u015fqa y\u00fcks\u0259k m\u0259n\u0259vi keyfiyy\u0259tl\u0259ri \u00f6z\u00fcnd\u0259 t\u0259c\u0259ss\u00fcm etdir\u0259n \u015f\u0259xsdir. \u015e\u0259xsiyy\u0259t m\u00fcst\u0259qil, sosial c\u0259h\u0259td\u0259n \u00e7ox f\u0259al olan adamd\u0131r. \u015e\u0259xsiyy\u0259tin ba\u015fl\u0131ca c\u0259h\u0259ti onun ictimai f\u0259aliyy\u0259tidir.\u0130nsan anadan f\u0259rd kimi do\u011fulur, \u015f\u0259xsiyy\u0259t kimi is\u0259 sonralar formala\u015f\u0131r. \u018fg\u0259r f\u0259rd anlay\u0131\u015f\u0131 insan\u0131n ictimai m\u00fcnasib\u0259tl\u0259rin m\u0259hsulu oldu\u011funu g\u00f6st\u0259rirs\u0259, \u015f\u0259xsiyy\u0259t alay\u0131\u015f\u0131 onu daha \u00e7ox bu m\u00fcnasib\u0259tl\u0259rin subyekti kimi s\u0259ciyy\u0259l\u0259ndirir.\u015e\u0259xsiyy\u0259t \u00f6z mahiyy\u0259tin\u0259 g\u00f6r\u0259 sosiald\u0131r, m\u00f6vcudluq \u00fcsuluna g\u00f6r\u0259 f\u0259rddir. F\u0259rd \u015f\u0259xsiyy\u0259t\u0259 \u00e7evrildikd\u0259, h\u0259m d\u0259 f\u0259rdiyy\u0259t x\u00fcsusiyy\u0259tini k\u0259sb edir. F\u0259rdiyy\u0259t h\u0259r bir f\u0259rdi ba\u015fqalar\u0131ndan f\u0259rql\u0259ndir\u0259n spesefik, \u00f6z\u00fcn\u0259m\u0259xsus konkret bioloji v\u0259 sosial c\u0259h\u0259tl\u0259rin m\u0259cmusudur. H\u0259r bir adam\u0131n f\u0259rdiliyi bir t\u0259r\u0259fd\u0259n bioloji amill\u0259rl\u0259, dig\u0259r t\u0259r\u0259fd\u0259n is\u0259 sosial m\u00fchitl\u0259, ictimai m\u00fcnasib\u0259tl\u0259r sistemi il\u0259 \u015f\u0259rtl\u0259nir. Bel\u0259likl\u0259, \u201cf\u0259rdiyy\u0259t\u201d v\u0259 \u201c\u015f\u0259xsiyy\u0259t\u201d anlay\u0131\u015flar\u0131 m\u0259zmunca qism\u0259n yax\u0131nd\u0131r. Bu yax\u0131nl\u0131q onda t\u0259zah\u00fcr edir ki, bir t\u0259r\u0259fd\u0259n b\u00fct\u00fcn \u015f\u0259xsiyy\u0259tl\u0259r \u00f6z\u00fcn\u0259m\u0259xsus keyfiyy\u0259tl\u0259r\u0259 malikdir, f\u0259rddir, t\u0259krarolunmazd\u0131r, dig\u0259r t\u0259r\u0259fd\u0259n, m\u0259hz f\u0259rdilik \u015f\u0259xsiyy\u0259tin spesefikliyini ifad\u0259 edir. Lakin h\u0259min anlay\u0131\u015flar\u0131 tam eynil\u0259\u015fdirm\u0259k olmaz. Bel\u0259 ki, \u0259g\u0259r f\u0259rdiyy\u0259t anlay\u0131\u015f\u0131 insan\u0131n t\u0259krarolunmaz x\u00fcsusiyy\u0259tl\u0259rini, orijinall\u0131\u011f\u0131n\u0131 ifad\u0259 edirs\u0259, \u015f\u0259xsiyy\u0259t anlay\u0131\u015f\u0131 dah \u00e7ox insan\u0131n m\u00fcst\u0259qilliyini, \u0259qid\u0259 m\u00f6hk\u0259mliyini, \u015f\u0259xsi simas\u0131n\u0131, prinsipiall\u0131\u011f\u0131n\u0131, \u00e7\u0259tin v\u0259ziyy\u0259tl\u0259rd\u0259 m\u00fcst\u0259qil q\u0259rar q\u0259bul etm\u0259k qabiliyy\u0259tini g\u00f6st\u0259rir. F\u0259rdiyy\u0259t \u00f6z ifad\u0259sini insan\u0131n t\u0259bii \u0259lam\u0259tl\u0259rind\u0259, psixi xass\u0259l\u0259rind\u0259 &#8212; hafiz\u0259, t\u0259x\u0259yy\u00fcl, temperament v\u0259 xarakterind\u0259, onun simas\u0131n\u0131n h\u0259yat f\u0259aliyy\u0259tinin x\u00fcsusiyy\u0259tl\u0259rind\u0259 tap\u0131r. \u0130nsan\u0131n \u015f\u00fcurunun b\u00fct\u00fcn m\u0259zmunu: fikirl\u0259ri d\u0259, m\u00fchakim\u0259l\u0259ri d\u0259 f\u0259rdi r\u0259ng al\u0131r. H\u0259tta bunlar m\u00fcxt\u0259lif adamlarda da \u00fcmumi olduqda bel\u0259, haradasa m\u00fc\u0259yy\u0259n \u201c\u00f6z\u00fcn\u0259m\u0259xsusluqla\u201d f\u0259rql\u0259nir. H\u0259r bir adam g\u00f6rd\u00fcy\u00fc i\u015fl\u0259rd\u0259, ir\u0259li s\u00fcrd\u00fcy\u00fc m\u00fchakim\u0259l\u0259rd\u0259, insanlara m\u00fcnasib\u0259td\u0259 \u00f6z x\u00fcsusiyy\u0259tl\u0259rini h\u0259kk etdirir. \u015e\u0259xsiyy\u0259t is\u0259 yaln\u0131z \u00f6z x\u00fcsusiyy\u0259tl\u0259ri c\u0259h\u0259tind\u0259n deyil, h\u0259m\u00e7inin \u00f6z sosial \u2013 m\u0259n\u0259vi keyfiyy\u0259tl\u0259ri c\u0259h\u0259tind\u0259n n\u0259z\u0259rd\u0259n ke\u00e7iril\u0259n bir insand\u0131r. Bu keyfiyy\u0259tl\u0259r h\u0259m m\u00fcsb\u0259t, h\u0259m d\u0259 m\u0259nfi ola bil\u0259r. Lakin \u00e7ox zaman onlar m\u00fcxt\u0259lif nisb\u0259tl\u0259rd\u0259 insan\u0131n h\u0259m l\u0259yaq\u0259tini, h\u0259m d\u0259 \u00e7at\u0131\u015fmazl\u0131qlar\u0131n\u0131 \u00f6z\u00fcnd\u0259 birl\u0259\u015fdirmi\u015f olur.<\/p>\n\n\n\n<p>&nbsp;\u015e\u0259xsiyy\u0259ti sosial m\u00fchitin passiv m\u0259hsulu kimi \u015f\u0259rh etm\u0259k v\u0259 \u015f\u0259xsiyy\u0259td\u0259 f\u0259al ictimai xadimi g\u00f6rm\u0259m\u0259k d\u00fczg\u00fcn olmazd\u0131. \u015e\u0259xsiyy\u0259tin sosial t\u0259cr\u00fcb\u0259ni m\u0259nims\u0259m\u0259si prosesi onun daxili al\u0259mi, istedad\u0131 vasit\u0259sil\u0259 h\u0259yata ke\u00e7irilir.\u015e\u0259xsiyy\u0259t f\u0259rdin sosial keyfiyy\u0259tl\u0259rinin ifad\u0259si, onlar\u0131n obyektiv v\u0259 subyektiv xarakteristikalar\u0131n\u0131n v\u0259hd\u0259tidir. Lakin bu he\u00e7 d\u0259 bioloji v\u0259 psixoloji amill\u0259r\u0259 laqeydlik g\u00f6st\u0259rm\u0259k \u00fc\u00e7\u00fcn \u0259sas vermir. Professor M\u00fcbariz \u018fmirovun fikrinc\u0259, m\u00fcasir f\u0259ls\u0259fi \u0259d\u0259biyyatda \u015f\u0259xsiyy\u0259tin sosial strukturu haqq\u0131nda q\u0131z\u011f\u0131n m\u00fcbahis\u0259l\u0259r gedir. Bu struktur insan\u0131n davran\u0131\u015f\u0131n\u0131n ba\u015fl\u0131ca istiqam\u0259tini m\u00fc\u0259yy\u0259n ed\u0259n obyektiv v\u0259 subyektiv amill\u0259rin, habel\u0259 onlar\u0131n t\u0259rkib \u00fcns\u00fcrl\u0259rinin m\u0259cmusu olub, t\u0259kc\u0259 \u015f\u0259xsiyy\u0259t problemini \u00f6yr\u0259nm\u0259k \u00fc\u00e7\u00fcn yox, h\u0259m d\u0259 ona t\u0259sir g\u00f6st\u0259rm\u0259k bax\u0131m\u0131ndan \u0259h\u0259miyy\u0259tlidir. F\u0259rdin sosial keyfiyy\u0259tl\u0259ri onun obyektiv sur\u0259td\u0259 daxl oldu\u011fu birliyin t\u0259siri alt\u0131nda onun f\u0259aliyy\u0259ti prosesind\u0259 t\u0259\u015f\u0259kk\u00fcl tap\u0131b inki\u015faf edir. \u015e\u0259xsiyy\u0259tin sosial strukturunda a\u015fa\u011f\u0131dak\u0131 \u00fcns\u00fcrl\u0259ri qeyd etm\u0259k olar:<\/p>\n\n\n\n<p>&nbsp;a) f\u0259aliyy\u0259tin m\u00fcxt\u0259lif n\u00f6vl\u0259tind\u0259 sosial keyfiyy\u0259tl\u0259rin realla\u015fmas\u0131 \u00fcsulu;<\/p>\n\n\n\n<p>b) \u015f\u0259xsiyy\u0259tin obyektiv t\u0259l\u0259bat\u0131 v\u0259 m\u0259nafeyi;<\/p>\n\n\n\n<p>v) c\u0259miyy\u0259tin m\u0259n\u0259vi s\u0259rv\u0259tl\u0259r\u0259 yiy\u0259l\u0259nm\u0259 d\u0259r\u0259c\u0259si, y\u0259ni \u015f\u0259xsiyy\u0259tin m\u0259n\u0259vi al\u0259mi;<\/p>\n\n\n\n<p>q) \u015f\u0259xsiyy\u0259tin r\u0259hb\u0259r tutdu\u011fu \u0259xlaqi normalar v\u0259 prinsipl\u0259r;<\/p>\n\n\n\n<p>d) \u0259qid\u0259 v\u0259 \u0259qid\u0259y\u0259 s\u0259daq\u0259t.<\/p>\n\n\n\n<p>H\u0259r bir \u015f\u0259xsiyy\u0259td\u0259 bu struktur \u00fcns\u00fcrl\u0259rini m\u00fc\u015fahid\u0259 etm\u0259k olar. \u0130nki\u015faf prosesind\u0259 \u015f\u0259xsiyy\u0259tin sosial strukturu daim d\u0259yi\u015filir, t\u0259kmill\u0259\u015fir. \u015e\u0259xsiyy\u0259t sosial m\u00fchitl\u0259 qar\u015f\u0131l\u0131ql\u0131 t\u0259sir prosesind\u0259 formala\u015f\u0131r.\u015e\u0259xsiyy\u0259tin f\u0259all\u0131\u011f\u0131n\u0131n m\u0259nb\u0259yini onun t\u0259l\u0259bat\u0131 t\u0259\u015fkil edir. M\u0259hz t\u0259l\u0259bat insan\u0131 m\u00fc\u0259yy\u0259n sur\u0259td\u0259 v\u0259 m\u00fc\u0259yy\u0259n istiqam\u0259td\u0259 i\u015f g\u00f6rm\u0259y\u0259 t\u0259hrik edir. T\u0259l\u0259bat \u015f\u0259xsiyy\u0259tin f\u0259all\u0131\u011f\u0131n\u0131n m\u0259nb\u0259yi kimi meydana \u00e7\u0131x\u0131r. H\u0259r bir \u015f\u0259xsiyy\u0259t t\u0259krarolunmaz \u00fcnsiyy\u0259t\u0259 malikdir. \u00c7\u00fcnki o, tipik olanla f\u0259rdi olan\u0131n dialektik v\u0259hd\u0259tidir. Ayr\u0131-ayr\u0131 adamlar\u0131n f\u0259aliyy\u0259tind\u0259, davran\u0131\u015f\u0131nda uy\u011fun c\u0259h\u0259tl\u0259r d\u0259 vard\u0131r. Ona g\u00f6r\u0259 d\u0259 insanlar\u0131 uy\u011fun, ox\u015far sosial \u0259lam\u0259tl\u0259rin\u0259 g\u00f6r\u0259 m\u00fcxt\u0259lif qruplara ay\u0131rmaq olar ki, bunlar\u0131 da ad\u0259t\u0259n, \u015f\u0259xsiyy\u0259tin sosial tipl\u0259ri adland\u0131r\u0131rlar. \u015e\u0259xsiyy\u0259tin sosial tipi insan\u0131n \u00f6z f\u0259aliyy\u0259t n\u00f6vl\u0259rini h\u0259yata ke\u00e7irm\u0259k \u00fcsullar\u0131 il\u0259 ba\u011fl\u0131d\u0131r. XXI \u0259srin qlobal probleml\u0259ri i\u00e7\u0259risind\u0259 insan m\u00fcnasib\u0259tl\u0259ri x\u00fcsusi yer tutur. Bu m\u00fcnasib\u0259tl\u0259r is\u0259 do\u011frudan da k\u00f6vr\u0259kdir, z\u0259rifdir v\u0259 b\u0259z\u0259n adi bir yersiz bax\u0131\u015f, t\u0259sad\u00fcfi say\u011f\u0131s\u0131zl\u0131q onlarda d\u0259rhal \u0259ks olunur, adamlar\u0131n bir-birin\u0259 h\u00f6rm\u0259t-izz\u0259tini azald\u0131r, qar\u015f\u0131l\u0131ql\u0131 m\u00fcnasib\u0259tl\u0259rin\u0259 soyuqluq g\u0259tirir.C\u0259miyy\u0259td\u0259 h\u0259r bir insan ba\u015fqalar\u0131 il\u0259 qar\u015f\u0131l\u0131ql\u0131 f\u0259aliyy\u0259td\u0259 olmal\u0131 v\u0259 kollektivd\u0259 ya\u015famal\u0131d\u0131r. Kollektiv daimi birg\u0259 i\u015fl\u0259 m\u0259\u015f\u011ful olan, \u00fcmumi m\u0259qs\u0259d\u0259 malik, t\u0259hsil v\u0259 yaxud yarad\u0131c\u0131 f\u0259aliyy\u0259tl\u0259 ba\u011fl\u0131 olan insanlar birliyidir. Bununla bel\u0259, h\u0259r bir insanda f\u0259rdilik, \u015f\u0259xsilik oldu\u011fu kimi, \u00fcmumilik v\u0259 kollektiv\u00e7ilik d\u0259 var. T\u0259\u0259ss\u00fcf ki, f\u0259rdilik v\u0259 \u00fcmumilik h\u0259mi\u015f\u0259 \u00fcst-\u00fcst\u0259 d\u00fc\u015fm\u00fcr. Bel\u0259 olduqda insan se\u00e7im qar\u015f\u0131s\u0131nda qal\u0131r \u2013 g\u00fcz\u0259\u015ft\u0259 getsin, yoxsa iddia ir\u0259li s\u00fcrs\u00fcn? B\u0259zil\u0259ri m\u00fcnaqi\u015f\u0259 yolunu \u0259trafdak\u0131larla m\u00fcbariz\u0259, \u00f6z maraqlar\u0131 \u00fc\u00e7\u00fcn m\u00fcharib\u0259 yolunu se\u00e7irl\u0259r. Bel\u0259l\u0259rini \u00e7ox vaxt m\u00fcnaqi\u015f\u0259li insanlar da adland\u0131r\u0131rlar. M\u00fcnaqi\u015f\u0259 (konflikt) \u2013 \u0259ks maraqlar\u0131n, bax\u0131\u015flar\u0131n v\u0259 ya fikirl\u0259rin toqqu\u015fmas\u0131d\u0131r. Sosial m\u00fcnaqi\u015f\u0259l\u0259rin bir \u00e7ox n\u00f6vl\u0259ri vard\u0131r: ail\u0259, pe\u015f\u0259 istiqam\u0259tli, \u015f\u0259xsl\u0259raras\u0131, mill\u0259tl\u0259raras\u0131, d\u00f6vl\u0259tl\u0259raras\u0131 v\u0259 siyasi m\u00fcnaqi\u015f\u0259l\u0259r. R\u0259qab\u0259t m\u00fcnaqi\u015f\u0259y\u0259 yax\u0131nd\u0131r. \u0130nsan \u00f6z r\u0259qibini h\u0259r \u015feyd\u0259 \u2013 m\u0259vacibd\u0259, c\u0259miyy\u0259td\u0259ki v\u0259ziyy\u0259tind\u0259, \u015f\u00f6hr\u0259td\u0259, t\u0259rifl\u0259nm\u0259d\u0259 v\u0259 s. hallarda \u00fcst\u0259l\u0259m\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. R\u0259qab\u0259t \u00f6z\u00fcn\u00fc ba\u015fqas\u0131na qar\u015f\u0131 qoyma\u011f\u0131, f\u0259rdiliyin son h\u0259ddini, insanlara m\u00fcnasib\u0259td\u0259 t\u0259k\u0259bb\u00fcrl\u00fcl\u00fcy\u00fc, yax\u0131nlara k\u00f6m\u0259k arzusunun olmamas\u0131n\u0131 n\u0259z\u0259rd\u0259 tutur. \u018fg\u0259r c\u0259miyy\u0259t r\u0259qab\u0259t \u00fcz\u0259rind\u0259 qurulubsa, onda h\u0259r k\u0259s ilk n\u00f6vb\u0259d\u0259 r\u0259qibl\u0259rini m\u0259hv etm\u0259y\u0259 v\u0259 h\u0259r \u015fey\u0259 yaln\u0131z \u00f6z\u00fc nail olma\u011fa \u00e7al\u0131\u015f\u0131r.<\/p>\n\n\n\n<p>\u0130nsanlar\u0131n qar\u015f\u0131l\u0131ql\u0131 f\u0259aliyy\u0259t formalar\u0131ndan biri \u0259l-\u0259l\u0259 verib \u00e7al\u0131\u015fmas\u0131d\u0131r, y\u0259ni h\u0259mr\u0259ylikdir.<\/p>\n\n\n\n<p>&nbsp;H\u0259mr\u0259ylik dedikd\u0259 k\u00f6n\u00fcll\u00fcl\u00fck \u0259sas\u0131nda h\u0259r k\u0259sin \u0259trafdak\u0131 insanlar\u0131n nailiyy\u0259tl\u0259ri il\u0259 maraqlanmas\u0131, bir-birin\u0259 qar\u015f\u0131l\u0131ql\u0131 k\u00f6m\u0259k v\u0259 yard\u0131m g\u00f6st\u0259rm\u0259si, bir g\u00fcc, etimad, b\u0259rab\u0259rh\u00fcquqlu t\u0259r\u0259fda\u015fl\u0131q n\u0259z\u0259rd\u0259 tutulur. Bu halda \u00fcmumi v\u0259 f\u0259rdi maraqlar v\u0259hd\u0259t t\u0259\u015fkil edir. T\u0259bii ki, bel\u0259 olduqda kollektiv\u00e7ilik ayr\u0131ca insan\u0131n \u015f\u0259xsiyy\u0259tini k\u00f6lg\u0259d\u0259 qoymamal\u0131, ham\u0131n\u0131n rifah\u0131, meyil v\u0259 maraqlar\u0131 n\u0259z\u0259r\u0259 al\u0131nmal\u0131d\u0131r.Xeyirxahl\u0131q biz\u0259 ulu babalar\u0131m\u0131zdan \u0259man\u0259t qalm\u0131\u015f \u00e7ox b\u00f6y\u00fck s\u0259rv\u0259tdir. M\u0259s\u0259l\u0259n, ke\u00e7mi\u015f d\u00f6vrl\u0259rd\u0259 h\u0259r bir adam evinin qap\u0131s\u0131 \u00f6n\u00fcnd\u0259 tut a\u011fac\u0131 \u0259k\u0259rmi\u015f. Yol k\u0259narlar\u0131nda meyv\u0259 ba\u011flar\u0131 salarm\u0131\u015f. Bulaq \u00e7\u0259km\u0259k, k\u00f6rp\u00fc salmaq, m\u0259dr\u0259s\u0259 tikm\u0259yi v\u0259 s. imkanl\u0131 adamlar \u00f6zl\u0259rin\u0259 borc bil\u0259rl\u0259rmi\u015f. \u0130ndiki kimi n\u0259qliyyat vasit\u0259l\u0259rinin olmad\u0131\u011f\u0131 o zamanlarda uzaq s\u0259f\u0259r\u0259 \u00e7\u0131xan adamlar s\u0259rin bulaq suyundan i\u00e7\u0259r, a\u011faclar\u0131n meyv\u0259l\u0259rind\u0259n yey\u0259r, k\u00f6lg\u0259sind\u0259 dinc\u0259l\u0259r, bu bula\u011f\u0131 \u00e7\u0259k\u0259n, bu a\u011faclar\u0131 \u0259k\u0259n xeyirxah insanlar haqq\u0131nda xo\u015f s\u00f6zl\u0259r dey\u0259rdil\u0259r. \u0130nsanlar m\u00fcxt\u0259lif sosial-m\u0259d\u0259ni k\u00f6kl\u0259r\u0259, dini \u0259qid\u0259l\u0259r\u0259 malikdirl\u0259r. H\u0259yat\u0131n ist\u0259nil\u0259n problemi v\u0259 ya hadis\u0259si haqq\u0131nda, s\u00f6zs\u00fcz ki, onlar\u0131n h\u0259mi\u015f\u0259 m\u00fcxt\u0259lif fikir v\u0259 ideyalar\u0131 olacaqd\u0131r. \u0130nsan\u0131n bax\u0131\u015f m\u00fcxt\u0259lifliyin\u0259 d\u00f6z\u00fcml\u00fc m\u00fcnasib\u0259ti v\u0259 \u00f6z m\u00f6vqeyini \u0259trafdak\u0131lara h\u00f6rm\u0259tl\u0259 ifad\u0259 etm\u0259si m\u00fch\u00fcm \u0259h\u0259miyy\u0259t k\u0259sb edir. Bu c\u00fcr d\u00fcnyag\u00f6r\u00fc\u015f\u0259 malik \u015f\u0259xsi d\u00f6z\u00fcml\u00fc (tolerant) insan adland\u0131r\u0131rlar.Professor M\u00fcbariz \u018fmirovun ara\u015fd\u0131rmas\u0131nda vur\u011fulan\u0131r ki, tolerant olmaq \u2013 dig\u0259r insanlar\u0131n ideyalar\u0131n\u0131, f\u0259aliyy\u0259tini v\u0259 h\u0259yat t\u0259rzini h\u0259yat\u0131n r\u0259ngar\u0259ngliyi kimi q\u0259bul etm\u0259k, \u0259ks bax\u0131\u015flara s\u0259birl\u0259 yana\u015fmaq dem\u0259kdir. Tolerant insan fikir ayr\u0131l\u0131qlar\u0131n\u0131 diolaq prosesind\u0259 ayd\u0131nla\u015fd\u0131r\u0131r v\u0259 ist\u0259nil\u0259n m\u00fcbahis\u0259ni m\u00fczakir\u0259 v\u0259 inand\u0131rma yolu il\u0259 h\u0259ll edir. Tolerantl\u0131q, insan h\u00fcquqlar\u0131n\u0131n h\u0259yata ke\u00e7irilm\u0259sinin, s\u00fclh\u0259 nail olma\u011f\u0131n ayr\u0131lmaz v\u0259 m\u00fch\u00fcm \u00fcns\u00fcr\u00fcd\u00fcr. Tolerantl\u0131q g\u00fccl\u00fc \u0259laq\u0259l\u0259r yarad\u0131r, daha s\u0131x \u0259m\u0259kda\u015fl\u0131\u011fa yol a\u00e7\u0131r, insanlar\u0131n h\u0259mr\u0259yliyini m\u00f6hk\u0259ml\u0259ndirir. Totlerantl\u0131q \u0259dav\u0259ti v\u0259 fikir ayr\u0131l\u0131\u011f\u0131n\u0131 aradan qald\u0131rma\u011fa k\u00f6m\u0259k edir, zorak\u0131l\u0131\u011fa v\u0259 h\u0259d\u0259-qorxuya qalib g\u0259lir, c\u0259miyy\u0259td\u0259 t\u0259hl\u00fck\u0259sizlik hissini t\u0259min edir. Tolerant insan \u00f6z r\u0259qibl\u0259rin\u0259 h\u00f6rm\u0259tl\u0259 yana\u015f\u0131r. Sizin ba\u015fqalar\u0131n\u0131 ba\u011f\u0131\u015flama\u011fa g\u00fcc\u00fcn\u00fcz \u00e7at\u0131rsa, dem\u0259li, laz\u0131m g\u0259ldikd\u0259 onlar da sizi ba\u011f\u0131\u015flaya bil\u0259c\u0259kl\u0259r.<\/p>\n\n\n\n<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;                                                       <strong>N\u0259tic\u0259<\/strong><\/p>\n\n\n\n<p>&nbsp;\u015e\u0259xsiyy\u0259t problemi elmin m\u00fcxt\u0259lif sah\u0259l\u0259rind\u0259 \u00e7al\u0131\u015fan alim v\u0259 m\u00fct\u0259f\u0259kkirl\u0259rin ill\u0259rl\u0259 diqq\u0259t m\u0259rk\u0259zind\u0259 dayanan m\u00fch\u00fcm probleml\u0259rd\u0259n biri olmu\u015f v\u0259 m\u00fcasir d\u00f6vrd\u0259 d\u0259 \u00f6z aktuall\u0131\u011f\u0131n\u0131 saxlamaqdad\u0131r. M\u00fcasir psixologiyada \u015f\u0259xsiyy\u0259t, onun f\u0259all\u0131\u011f\u0131, formala\u015fmas\u0131, strukturu kimi m\u0259s\u0259l\u0259l\u0259r, \u00fcmu\u00admiyy\u0259tl\u0259 \u015f\u0259xsiyy\u0259t anlay\u0131\u015f\u0131n\u0131n mahiyy\u0259ti bar\u0259d\u0259 m\u00fcxt\u0259lif fikirl\u0259r ir\u0259li s\u00fcr\u00fcl\u00fcr. Bu bir daha h\u0259min problemin m\u00fcr\u0259kk\u0259b v\u0259 \u00e7\u0259tin oldu\u011funu t\u0259sdiq edir.\u0130nsanlar t\u0259kc\u0259 g\u00f6zl\u0259rinin r\u0259ngin\u0259, s\u0259sl\u0259rinin tembrin\u0259, barmaq izl\u0259rin\u0259 v\u0259 s. g\u00f6r\u0259 deyil \u015f\u0259xsiyy\u0259tl\u0259rinin xarakte\u00adristikas\u0131na g\u00f6r\u0259 d\u0259 bir-birl\u0259rind\u0259n f\u0259rql\u0259nirl\u0259r. \u0130nsanlar\u0131 g\u00f6z\u00adl\u0259rinin r\u0259ngin\u0259, s\u0259sl\u0259rinin tembrin\u0259 v\u0259 ya dig\u0259r biofiziki x\u00fcsusiy\u00ady\u0259tl\u0259rin\u0259 g\u00f6r\u0259 xarakteriz\u0259 etm\u0259y\u0259 nisb\u0259t\u0259n onlar\u0131 bir \u015f\u0259xsiyy\u0259t kimi xarakteriz\u0259 etm\u0259k olduqca \u00e7\u0259tindir. \u015e\u0259xsiyy\u0259t anlay\u0131\u015f\u0131 m\u00fcr\u0259kk\u0259b anlay\u0131\u015fd\u0131r. Onun adekvat \u015f\u0259kild\u0259 anla\u015f\u0131lmas\u0131n\u0131n \u00e7\u0259tinliyi bir s\u0131ra amill\u0259rl\u0259 ba\u011fl\u0131d\u0131r. H\u0259min m\u00fch\u00fcm amill\u0259rd\u0259n bir ne\u00e7\u0259sini n\u0259z\u0259rd\u0259n ke\u00e7ir\u0259k.<\/p>\n\n\n\n<p>&nbsp;1. \u0130nsan \u015f\u0259xsiyy\u0259ti maddi v\u0259 toxunula bil\u0259n, hiss edil\u0259n deyildir. O, bir s\u0131ra amill\u0259rin, \u015f\u0259raitin, imkanlar\u0131n v\u0259 determinantlar\u0131n t\u0259siri alt\u0131nda formala\u015fan psixoloji t\u00f6r\u0259m\u0259dir.<\/p>\n\n\n\n<p>2. \u0130nsan \u015f\u0259xsiyy\u0259ti bir s\u0131ra amill\u0259rin t\u0259sirin\u0259 m\u0259ruz qalsa da yaln\u0131z onlardan as\u0131l\u0131 bir t\u00f6r\u0259m\u0259 kimi \u015f\u0259rh oluna bilm\u0259z, \u00e7\u00fcnki o formala\u015fd\u0131\u011f\u0131 h\u0259min \u0259sas\u0131 dialektik olaraq r\u0259dd edir.<\/p>\n\n\n\n<p>3. \u0130nsan davran\u0131\u015f\u0131n\u0131n determinasiyas\u0131nda \u015f\u0259xsiyy\u0259tin m\u00fch\u00fcm \u0259h\u0259miyy\u0259t k\u0259sb etm\u0259si bar\u0259d\u0259 \u00e7oxlu&nbsp; n\u0259z\u0259riyy\u0259 v\u0259 konsepsiya m\u00f6vcuddur ki, bunlar\u0131n bir \u00e7oxunun \u00ab\u015f\u0259xsiyy\u0259t\u00bb anlay\u0131\u015f\u0131n\u0131 \u015f\u0259rh etm\u0259si ziddiyy\u0259tlidir.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;<\/p>\n\n\n\n<p>4. N\u0259hay\u0259t, \u015f\u0259xsiyy\u0259ti anlamaq insan fenomenini anlamaqla birba\u015fa \u0259laq\u0259dard\u0131r. \u015e\u0259xsiyy\u0259t yaln\u0131z o zaman insan\u0131n \u0259sas\u0131, \u00f6z\u0259yi kimi, onun ba\u015fl\u0131ca parametri, onun eynil\u0259\u015fdirm\u0259 vasit\u0259si kimi \u015f\u0259rh oluna bil\u0259r ki, antropologiya v\u0259 insan haqq\u0131nda bilikl\u0259r insan\u0131n \u00f6z t\u0259bi\u0259tini anlamaq s\u0259viyy\u0259sin\u0259 y\u00fcks\u0259lmi\u015f olsun. Lakin b\u00fct\u00fcn bu qeyd olunanlar he\u00e7 d\u0259 \u015f\u0259xsiyy\u0259tin t\u0259dqiqi imkanlar\u0131n\u0131n m\u00fcmk\u00fcn oldu\u011funu r\u0259dd etm\u0259y\u0259 imkan vermir. \u018fksin\u0259, \u015f\u0259xsiyy\u0259t problemi bar\u0259d\u0259 son n\u0259z\u0259ri v\u0259 eksperimental t\u0259dqiqatlar onun \u00f6yr\u0259nilm\u0259si imkanlar\u0131n\u0131 art\u0131r\u0131r.\u00ab\u015e\u0259xsiyy\u0259t\u00bb s\u00f6z\u00fc Az\u0259rbaycan, rus v\u0259 ingilis dill\u0259rind\u0259 maraql\u0131 v\u0259 faktiki olaraq eyni etimologiyaya malikdir. Az\u0259rbaycan dilind\u0259 \u00ab\u015f\u0259xsiyy\u0259t\u00bb s\u00f6z\u00fc \u00f6z \u0259sas\u0131n\u0131 \u0259r\u0259b s\u00f6z\u00fc olan \u00ab\u015f\u0259xs\u00bb s\u00f6z\u00fcnd\u0259n g\u00f6t\u00fcrm\u00fc\u015f v\u0259 h\u0259r hans\u0131 bir konkret \u015f\u0259xsi, siman\u0131 bildirir. Rus dilind\u0259 \u00ab\u015f\u0259xsiyy\u0259t\u00bb (li\u00e7nost\u011f) s\u00f6z\u00fc d\u0259 \u00abli\u00fco\u00bb, \u00abli\u00e7ina\u00bb (\u00fcz, sif\u0259t) s\u00f6zl\u0259ri il\u0259 ba\u011fl\u0131d\u0131r. \u0130ngilis dilind\u0259 \u00ab\u015f\u0259xsiyy\u0259t\u00bb m\u0259nas\u0131n\u0131 ifad\u0259 ed\u0259n \u00abpersonality\u00bb s\u00f6z\u00fc \u00f6z \u0259sas\u0131n\u0131 iki lat\u0131n s\u00f6z\u00fcnd\u0259n \u2013 \u00abper\u00bb v\u0259 \u00absona\u00bb s\u00f6zl\u0259rind\u0259n g\u00f6t\u00fcrm\u00fc\u015fd\u00fcr ki, bu da bir n\u00f6v \u00abvasit\u0259sil\u0259 dan\u0131\u015f\u0131r\u00bb m\u0259nas\u0131n\u0131 ifad\u0259 edir. Sonralar q\u0259dim Yunan\u0131standa&nbsp; v\u0259 Rim imperiyas\u0131nda bu s\u00f6z teatr tama\u015fas\u0131nda aktyorun \u00abmaskas\u0131\u00bb \u015f\u0259klind\u0259 \u00f6z\u00fcn\u00fc b\u00fcruz\u0259 vermi\u015fdir. Ad\u0259t\u0259n, s\u0259hn\u0259 h\u0259r\u0259k\u0259tind\u0259n as\u0131l\u0131 olaraq \u00abmasqa\u00bb d\u0259yi\u015filir, aktyor rola daxil olur. Lakin, yaln\u0131z xeyli vaxt ke\u00e7dikd\u0259n sonra \u00abpersona\u00bb s\u00f6z\u00fc haz\u0131rki d\u00f6vrd\u0259 da\u015f\u0131d\u0131\u011f\u0131 m\u0259na y\u00fck\u00fcn\u00fc da\u015f\u0131ma\u011fa ba\u015flam\u0131\u015f, \u00abpersonality\u00bb \u2013 \u00ab\u015f\u0259xsiyy\u0259t\u00bb m\u0259nas\u0131nda i\u015fl\u0259nm\u0259y\u0259 ba\u015flan\u00adm\u0131\u015fd\u0131r. Qeyd edil\u0259nl\u0259rd\u0259n g\u00f6r\u00fcnd\u00fcy\u00fc kimi, insan\u0131n \u015f\u0259xsiyy\u0259ti birba\u015fa v\u0259 dolay\u0131 m\u0259nada onun simas\u0131, sif\u0259tidir. Birba\u015fa m\u0259nada insan\u0131n simas\u0131, sif\u0259ti onun ba\u015fl\u0131ca identifikatorudur. M\u0259hz onun x\u0259tl\u0259ri, formalar\u0131, \u00e7evr\u0259si v\u0259 dig\u0259r x\u00fcsusiyy\u0259tl\u0259ri \u0259sas\u0131nda bir adam\u0131 ba\u015fqas\u0131ndan f\u0259rql\u0259ndirir, onun hans\u0131 ya\u015f kateqoriyas\u0131na m\u0259nsub oldu\u011funu m\u00fc\u0259yy\u0259nl\u0259\u015fdir\u0259 bilirik. T\u0259sad\u00fcfi deyildir ki, \u015f\u0259xsiyy\u0259ti eynil\u0259\u015fdirm\u0259kl\u0259 ba\u011fl\u0131 b\u00fct\u00fcn s\u0259n\u0259dl\u0259rd\u0259 onun sif\u0259tinin (\u00fcz\u00fcn\u00fcn) \u015f\u0259kli olmas\u0131 t\u0259l\u0259b edilir. Bununla yana\u015f\u0131 olaraq bizim sif\u0259timiz emosiyalar\u0131m\u0131z\u0131n, hissl\u0259rimizin, \u0259hval\u0131m\u0131z\u0131n, v\u0259ziyy\u0259timizin, ist\u0259kl\u0259rimizin ifad\u0259\u00e7isin\u0259 \u00e7evrilir, o biz\u0259 t\u0259kc\u0259 verbal yolla deyil, qeyri- verbal yolla da, z\u0259ngin mimiki imkanlar\u0131m\u0131z\u0131n k\u00f6m\u0259yil\u0259 d\u0259 \u00fcnsiyy\u0259t\u0259 girm\u0259k imkan\u0131 verir. Dolay\u0131 m\u0259nada, insan \u015f\u0259xsiyy\u0259ti onun \u00abruhunun\u00bb, ba\u015fqa s\u00f6zl\u0259, onun b\u00fct\u00fcn psixi t\u0259zah\u00fcr\u00fcn\u00fcn \u00absif\u0259tidir\u00bb. \u0130nsana m\u0259xsus olan f\u0259rdi-psixoloji xass\u0259l\u0259rin t\u0259zah\u00fcr x\u00fcsusiyy\u0259tl\u0259rin\u0259, onun \u00fcnsiyy\u0259t \u00fcslubuna, davran\u0131\u015f\u0131na, fikir v\u0259 ideyalar\u0131na g\u00f6r\u0259 onu ayd\u0131n eynil\u0259\u015fdirm\u0259yimiz v\u0259 onun g\u0259l\u0259c\u0259k davran\u0131\u015f\u0131n\u0131n&nbsp; istiqam\u0259tini proqnozla\u015fd\u0131rma\u011f\u0131m\u0131z he\u00e7 kimd\u0259 \u015f\u00fcbh\u0259 do\u011fura bilm\u0259z.B\u00fct\u00fcn yuxar\u0131da qeyd olunanlar\u0131 n\u0259z\u0259r\u0259 alaraq dey\u0259 bil\u0259rik ki, \u015f\u0259xsiyy\u0259t f\u0259rdin \u00f6z\u00fcn\u00fc c\u0259miyy\u0259tl\u0259 eyni\u00adl\u0259\u015f\u00addirm\u0259sin\u0259 imkan ver\u0259n davaml\u0131 fiziki v\u0259 psixi xarakteristikas\u0131n\u0131n m\u0259cmuundan ibar\u0259tdir.&nbsp; \u015e\u0259xsiyy\u0259t insan\u0131n psixoloji simas\u0131 olub, \u015f\u00fcura, m\u0259nliy\u0259 malik olan, \u00f6z h\u0259r\u0259k\u0259tl\u0259rin\u0259 cavabdeh, ictimai m\u00fcnasib\u0259tl\u0259rin f\u0259al i\u015ftirak\u00e7\u0131s\u0131 olan adamd\u0131r. \u015e\u0259xsiyy\u0259t m\u00fc\u0259yy\u0259n ictimai-tarixi d\u00f6vrd\u0259 ya\u015fay\u0131b f\u0259aliyy\u0259t g\u00f6st\u0259r\u0259n, ger\u00e7\u0259kliyi d\u0259rk edib m\u00fc\u0259yy\u0259n istiqam\u0259td\u0259 d\u0259yi\u015fdir\u0259n, \u00fcnsiyy\u0259t\u0259 girm\u0259yi bacaran konkret canl\u0131 insand\u0131r.<\/p>\n\n\n\n<p>\u015e\u00fcbh\u0259siz ki, c\u0259miyy\u0259tin \u00f6z\u00fc daimi f\u0259aliyy\u0259td\u0259 olan orqanizml\u0259rd\u0259n ibar\u0259t oldu\u011fu \u00fc\u00e7\u00fcn xarakter etibar\u0131 il\u0259 d\u0259yi\u015fk\u0259ndir.Buna g\u00f6r\u0259 d\u0259 bu m\u00fchitin \u0259sas apar\u0131c\u0131 simas\u0131 olan \u015f\u0259xsiyy\u0259t haqq\u0131nda fikirl\u0259r indiy\u0259 q\u0259d\u0259r oldu\u011fu kimi, bundan sonar da m\u00fcxt\u0259lifliyi il\u0259 inki\u015faf etm\u0259kd\u0259 davam ed\u0259c\u0259kdir. Uzun ill\u0259rdir ki, bel\u0259 bir deyim var: \u201c Zaman \u015f\u0259xsiyy\u0259ti , \u015f\u0259xsiyy\u0259t tarixi yarad\u0131r.\u201d Lakin hesab edir\u0259m ki, \u201c\u015e\u0259xsiyy\u0259t zaman\u0131n axar\u0131n\u0131 \u00f6z\u00fcn\u0259m\u0259xsus \u015f\u0259kild\u0259 d\u0259yi\u015f\u0259 bil\u0259n, ona yeni forma, m\u0259zmun ver\u0259n, ona yeni \u00fcslub g\u0259tir\u0259n v\u0259 yeni d\u0259yi\u015fk\u0259n \u00e7alarlarla b\u0259z\u0259y\u0259n sosial\u00a0 fenomendir.\u201dBizi \u0259hat\u0259 ed\u0259n m\u00fcc\u0259rr\u0259d, t\u0259zadl\u0131, buq\u0259l\u0259mun xususiyy\u0259tli sosial , siyasi ,iqtisadi, m\u0259d\u0259ni, m\u0259n\u0259vi- psixoloji\u00a0 al\u0259md\u0259 \u015f\u0259xsiyy\u0259tli olma\u011f\u0131,\u015f\u0259xsiyy\u0259ti v\u0259 \u015f\u0259xsiyy\u0259timizi qoruma\u011f\u0131 arzulay\u0131ram.<\/p>\n\n\n\n<p>\u018fD\u018fB\u0130YYAT:<\/p>\n\n\n\n<p>1. \u018fliyev B., \u018fliyeva K., Cabbarov R. Pedaqoji psixologiya. Bak\u0131, 2011.<\/p>\n\n\n\n<p>2. \u018fliyeva F., M\u0259mm\u0259dova \u00dc. M\u00fcasir t\u0259lim texnologiyalar\u0131. Bak\u0131, 2014.<\/p>\n\n\n\n<p>3. S\u00fcleymanova A. T\u0259hsilin \u0259saslar\u0131. Bak\u0131, 2014.<\/p>\n\n\n\n<p>4. H\u0259mz\u0259yev M. Ya\u015f v\u0259 pedoqoji psixologiyan\u0131n \u0259saslar\u0131. Bak\u0131, 2003.<\/p>\n\n\n\n<p>5. H\u0259s\u0259nov A., A\u011fayev \u018f. Pedoqogika. Bak\u0131, 2007.<\/p>\n\n\n\n<p>6. \u018f.K.Z\u0259kiz\u0259d\u0259,F.\u018f.\u0130brahimb\u0259yov,M.C.M\u0259h\u0259rr\u0259mov, \u015e.S.A\u011fayev,\u018f.S.Bayramov, \u018f.\u018f.\u018flizad\u0259&#187; Psixologiya ,Bak\u0131-1964<\/p>\n\n\n\n<p>7. \u018fkb\u0259r S. Bayramov, \u018f.\u018f.\u018f\u0131izad\u0259&#187;Sosial Psixologiya &#171;,Bak\u0131-2003<\/p>\n\n\n\n<p>8. \u018flizad\u0259 \u018fbd\u00fcl \u018f., Bayramov \u018fkb\u0259r S.&#187;Psixologiya &#187; Bak\u0131-2009<\/p>\n\n\n\n<p>9. R.h\u00fcs\u00fcynzad\u0259&#187;Pedaqogika&#187;,Bak\u0131-2021<\/p>\n\n\n\n<p>10. \u018fjd\u0259r A\u011fayev &#171;\u015e\u0259rq Pedaqogika Tarixi&#187;, Bak\u0131-2002<\/p>\n","protected":false},"excerpt":{"rendered":"<p>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp; \u00d6n s\u00f6z Biz el\u0259 bir m\u0259xluqlar\u0131q ki,b\u0259z\u0259n m\u0259l\u0259kl\u0259r insan olmad\u0131qlar\u0131na g\u00f6r\u0259 \u00fcz\u00fcl\u00fcr, b\u0259z\u0259n d\u0259 \u015feytanlar insan olmad\u0131qlar\u0131na g\u00f6r\u0259 \u015f\u00fck\u00fcr edirl\u0259r. (C\u0259lal\u0259ddin Rumi)<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"class_list":["post-91786","post","type-post","status-publish","format-standard","hentry","category-arasdirma"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/posts\/91786","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/fedai.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=91786"}],"version-history":[{"count":3,"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/posts\/91786\/revisions"}],"predecessor-version":[{"id":91796,"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/posts\/91786\/revisions\/91796"}],"wp:attachment":[{"href":"https:\/\/fedai.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=91786"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/fedai.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=91786"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/fedai.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=91786"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}