Mutum, a matsayin batu na ayyuka masu amfani da ka'idoji, wanda ya fahimta kuma ya canza duniya, ba mai tunani ba ne game da abin da ke faruwa a kusa da shi, kuma ba daidai ba ne na atomatik wanda ke yin wasu ayyuka, kamar na'ura mai daidaitawa <.. .> Ya fuskanci cewa abin da ya faru da shi kuma an yi masa; yana danganta ta wata hanya da abin da ke kewaye da shi. Kwarewar wannan dangantakar mutum da muhalli ita ce fagen ji ko motsin rai. Hankalin mutum shine halinsa ga duniya, ga abin da ya dandana kuma yana aikatawa, ta hanyar kwarewa kai tsaye.
Za'a iya siffanta motsin rai a kan wani takamaiman matakin siffanta abubuwan mamaki ta wasu fasaloli masu bayyanawa. Na farko, sabanin, alal misali, hasashe da ke nuna abubuwan da ke cikin abu, motsin rai yana bayyana yanayin batun da dangantakarsa da abu. Hankali, na biyu, yawanci ya bambanta a polarity, watau suna da alama mai kyau ko mara kyau: jin daɗi - rashin jin daɗi, jin daɗi - baƙin ciki, farin ciki - bakin ciki, da dai sauransu. Dukansu sandar ba lallai ba ne sun fita daga matsayi. A cikin hadaddun ji na ɗan adam, sau da yawa suna samar da haɗin kai mai rikitarwa: a cikin kishi, ƙauna mai ƙauna ta kasance tare da ƙiyayya mai zafi.
Mahimman halaye na tasirin tasiri-motsi, wanda ke nuna ma'auni mai kyau da mara kyau a cikin motsin rai, yana da dadi kuma maras kyau. Baya ga polarity na dadi da kuma m, a cikin tunanin yanayi akwai kuma (kamar yadda Wundt ya lura) kishiyar tashin hankali da fitarwa, tashin hankali da kuma ciki. <...> Tare da farin ciki mai ɗorewa (farin-ciki, farin ciki), akwai farin ciki a cikin kwanciyar hankali (daɗaɗɗen farin ciki, farin ciki-ƙauna) da farin ciki mai tsanani, cike da gwagwarmaya (farin ciki na bege mai ban sha'awa da tsattsauran fata); Hakazalika, akwai baƙin ciki mai tsanani, cike da damuwa, baƙin ciki mai ban sha'awa, kusa da yanke ƙauna, da baƙin ciki na shiru - rashin jin dadi, wanda mutum ya ji annashuwa da kwanciyar hankali. <...>
Don fahimtar ainihin motsin zuciyarmu a cikin keɓancewar sifofinsu, ya zama dole a wuce sifofin siffantawa zalla da aka zayyana a sama.
Babban abin farawa wanda ke ƙayyade yanayi da aikin motsin rai shine cewa a cikin tsarin motsin rai an kafa haɗin gwiwa, dangantaka tsakanin al'amuran da ke faruwa daidai da bukatun mutum ko akasin haka, tsarin aikinsa da nufin gamsarwa. wadannan bukatu, a daya bangaren, da tsarin tafiyar da kwayoyin halitta na ciki wadanda ke daukar muhimman ayyuka masu muhimmanci wadanda rayuwar kwayoyin halitta gaba daya ta dogara da su, a daya bangaren; a sakamakon haka, mutum ya dace da matakin da ya dace ko dauki.
Dangantakar da ke tsakanin waɗannan jerin abubuwan al'ajabi guda biyu a cikin motsin zuciyarmu tana yin sulhu ta hanyar tafiyar da hankali - liyafar sauƙi, fahimta, fahimta, tsinkaye mai hankali na sakamakon abubuwan da suka faru ko ayyuka.
Hanyoyin motsin rai suna samun halaye mai kyau ko mara kyau dangane da ko aikin da mutum ya yi da tasirin da aka fallasa shi yana cikin dangantaka mai kyau ko mara kyau ga bukatunsa, sha'awa, halayensa; halin mutum zuwa gare su da kuma tsarin aiki, yana ci gaba saboda jimlar haƙiƙanin yanayi daidai da ko akasin su, yana ƙayyade makomar motsin zuciyarsa.
Dangantakar motsin rai tare da bukatu na iya bayyana kanta ta hanyoyi biyu - daidai da duality na bukatar kanta, wanda, kasancewa bukatar mutum ga wani abu da ke adawa da shi, yana nufin duka dogara ga wani abu da sha'awarsa. A gefe guda, gamsuwa ko rashin jin daɗin buƙata, wanda kanta bai bayyana kansa a cikin nau'i na jin daɗi ba, amma yana da kwarewa, alal misali, a cikin nau'i na farko na kwayoyin halitta, yana iya haifar da yanayin jin dadi. - rashin jin daɗi, farin ciki - bakin ciki, da dai sauransu; a daya hannun, bukatar kanta a matsayin mai aiki hali za a iya samu a matsayin ji, don haka da ji kuma aiki a matsayin bayyanar da bukatar. Wannan ko wannan jin namu ne ga wani abu ko mutum - ƙauna ko ƙiyayya, da dai sauransu - an kafa shi bisa ga buƙatu yayin da muka fahimci dogaro da gamsuwarsu akan wannan abu ko mutum, fuskantar wadancan yanayi na jin daɗi, gamsuwa, gamsuwa. murna ko bacin rai, rashin gamsuwa, bakin ciki da suke kawo mana. Yin aiki a matsayin bayyanar buƙatu - a matsayin takamaiman nau'in tunani na kasancewarsa, motsin rai yana nuna ɓangaren aiki na buƙata.
Tunda haka ne, ba makawa motsin rai ya haɗa da sha'awa, sha'awar abin da ke da sha'awar ji, kamar yadda sha'awa, sha'awa, ko da yaushe fiye ko žasa da hankali. Asalin sha'awa da motsin rai (shafi, sha'awa) na kowa - a cikin bukatu: tun da mun san abin da biyan bukatunmu ya dogara da shi, muna da sha'awar da aka nufa; tunda mun fuskanci wannan dogaro da kanta a cikin jin daɗi ko rashin jin daɗin abin da abin ya haifar mana, muna haifar da wani ko wata ji gare shi. Daya a fili ba ya rabuwa da daya. Gaba ɗaya keɓanta kasancewar ayyuka ko iyawa masu zaman kansu, waɗannan nau'ikan bayyanuwar jagora guda biyu kawai a cikin wasu littattafan ilimin halin dan adam kuma babu wani wuri dabam.
A daidai da wannan duality na motsin zuciyarmu, wanda ya nuna dual aiki-m hali na mutum zuwa duniya, kunshe a cikin bukata, dual, ko, mafi daidai, bilateral, kamar yadda za mu gani, da rawar da motsin zuciyarmu a cikin mutum aiki jũya. ya zama: ana samun motsin rai a cikin ayyukan ɗan adam da nufin gamsar da shi. bukatun; don haka tasowa a cikin ayyukan mutum, motsin rai ko bukatun da aka samu a cikin nau'i na motsin rai, a lokaci guda, abubuwan ƙarfafawa ga aiki.
Koyaya, alaƙar da ke tsakanin motsin rai da buƙatu ba ta da tabbas. Tuni a cikin dabbar da ke da buƙatun kwayoyin halitta kawai, abu ɗaya da abu ɗaya zai iya zama daban-daban har ma da akasin-tabbatacce da korau-ma'ana saboda bambancin buƙatun kwayoyin halitta: gamsuwa da ɗayan yana iya zuwa ga lahani ga ɗayan. Sabili da haka, hanya guda ta ayyukan rayuwa na iya haifar da halayen halaye masu kyau da mara kyau. Ko da ƙasan bayyananne wannan hali a cikin mutane.
Bukatun ɗan adam ba a rage su zuwa buƙatun kwayoyin halitta kawai; yana da dukan matsayi na daban-daban bukatu, sha'awa, halaye. Saboda iri-iri na bukatu, bukatu, halayen mutum, aiki iri ɗaya ko al'amari dangane da buƙatu daban-daban na iya samun wani dabam har ma da akasin haka - duka tabbatacce da mara kyau - ma'anar motsin rai. Don haka ana iya samar da abu ɗaya kuma iri ɗaya tare da akasin haka - tabbatacce da korau - alamar motsin rai. Don haka sau da yawa rashin daidaituwa, bifurcation na tunanin ɗan adam, ambivalence su. Don haka ma wani lokaci ma yana canzawa a cikin yanayin motsin rai, yayin da, dangane da sauye-sauyen alkiblar mutuntaka, jin cewa wannan ko abin da ya haifar, da yawa ko žasa ba zato ba tsammani ya shiga cikin kishiyarsa. Don haka, ba a ƙayyade tunanin mutum ta hanyar dangantaka da keɓantaccen bukatu ba, amma yana da sharadi ne ta yanayin halin mutum gaba ɗaya. An ƙaddara ta hanyar rabon tsarin ayyukan da mutum ya shiga da kuma bukatunsa, jin dadin mutum yana nuna tsarin halayensa, yana bayyana yanayinsa, da halayensa; abin da ke barin mutum ba ruwansa da abin da ya taɓa tunaninsa, abin da ke faranta masa rai da abin da ke baƙanta masa rai, yawanci yakan bayyana a fili - kuma wani lokaci yana cin amana - ainihin kasancewarsa. <...>
Hankali da ayyuka
Idan duk abin da ya faru, gwargwadon yadda yake da wannan ko waccan dangantakar da mutum don haka ya haifar da wannan ko waccan dabi'a ta bangarensa, za ta iya haifar da wasu motsin rai a cikinsa, to dangantakar da ke tsakanin motsin mutum da aikinsa ita ce musamman. kusa. Hankali tare da larura na ciki ya taso daga rabo - tabbatacce ko korau - na sakamakon aikin da ake bukata, wanda shine dalilinsa, sha'awar farko.
Wannan dangantaka tsakanin juna ce: a gefe guda, hanya da sakamakon ayyukan ɗan adam yawanci suna haifar da wasu ji a cikin mutum, a gefe guda kuma, tunanin mutum, yanayin tunaninsa yana rinjayar aikinsa. Hankali ba wai kawai ƙayyade aiki ba, amma su kansu sharadi ne da shi. Yanayin motsin rai, ainihin kaddarorin su da tsarin tafiyar da motsin rai sun dogara da shi.
<...> Sakamakon aikin na iya zama ko dai daidai ko kuma bai dace da mafi dacewa da buƙatun mutum a cikin wannan yanayin a halin yanzu. Dangane da wannan, tsarin aikin mutum zai haifar da yanayi mai kyau ko mara kyau, jin da ke tattare da jin daɗi ko rashin jin daɗi. Bayyanar ɗayan waɗannan halayen polar guda biyu na kowane tsari na motsin rai don haka zai dogara ne akan canjin dangantakar da ke tsakanin tsarin aiki da kuma abubuwan da suka fara tunzura su a cikin yanayin aiki da kuma lokacin aiki. Wurare masu tsaka-tsaki na zahiri a cikin aiki kuma suna yiwuwa, lokacin da aka aiwatar da wasu ayyuka waɗanda ba su da wata mahimmanci; suna barin mutum cikin halin tsaka tsaki. Da yake mutum a matsayinsa na mai hankali ya tsara wa kansa wasu manufofi daidai da bukatunsa, da alkiblarsa, kuma za a iya cewa ingancin motsin rai mai kyau ko mara kyau yana samuwa ne ta hanyar alakar da ke tsakanin hadafin da sakamakon da aka samu. aiki.
Dangane da alaƙar da ke tasowa a cikin ayyukan aiki, an ƙaddara wasu kaddarorin hanyoyin motsin rai. A yayin gudanar da aiki, yawanci akan sami mahimman mahimman bayanai waɗanda aka ƙayyade sakamako mai kyau ko mara kyau ga batun, jujjuya ko sakamakon ayyukansa. Mutum, a matsayinsa na mai hankali, ko žasa yana hango yadda za a tunkari waɗannan mahimman bayanai. Lokacin kusantar su, jin daɗin mutum - tabbatacce ko mara kyau - yana ƙara tashin hankali. Bayan an wuce mahimmin batu, jin daɗin mutum - tabbatacce ko mara kyau - yana fita.
A ƙarshe, duk wani abin da ya faru, duk wani sakamako na aikin mutum dangane da manufarsa ko manufofinsa daban-daban na iya samun “m” - mai kyau da mara kyau - ma'ana. Da yawan sabani na cikin gida, yanayin da ya sabawa tsarin tafiyar da ayyukan da al'amuran da ke haifar da shi, mafi rikice-rikicen halin da ake ciki yana ɗauka. Irin wannan tasiri a matsayin rikice-rikicen da ba za a iya warwarewa ba zai iya haifar da sauye-sauye mai mahimmanci daga tabbatacce - musamman maɗaukaki - yanayin motsin rai zuwa mummunan hali da akasin haka. A gefe guda kuma, yayin da tsarin yake tafiya cikin jituwa, ba tare da rikici ba, mafi kwanciyar hankali da jin dadi, ƙananan kaifi da jin dadi a ciki. <...>
Bambance-bambancen <...> na ji ya dogara da nau'in alakar rayuwa ta ainihi na mutum da aka bayyana a cikin su, da kuma nau'ikan ayyukan da ake aiwatar da su ta hanyar <...>. <...>
Bi da bi, motsin zuciyarmu yana tasiri sosai ga tsarin aiki. A matsayin nau'i na bayyanar da bukatun mutum, motsin zuciyarmu yana aiki a matsayin motsa jiki na ciki don aiki. Waɗannan abubuwan sha'awa na ciki, waɗanda aka bayyana a cikin ji, an ƙaddara su ta ainihin dangantakar mutum da duniyar da ke kewaye da shi.
Don bayyana matsayin motsin rai a cikin aiki, ya zama dole a bambanta tsakanin motsin rai, ko ji, da motsin rai, ko inganci kamar haka.
Ba zahiri guda ɗaya ba, motsin rai na gaske da za a iya rage shi zuwa keɓantacce, tsafta, watau m, tunani ko tasiri. Duk wani motsin rai na gaske yawanci haɗin kai ne na tasiri da hankali, ƙwarewa da fahimta, tun da ya haɗa da, zuwa mataki ɗaya ko wani, lokutan son rai, tuƙi, buri, tun da gaba ɗaya an bayyana dukan mutum a cikinsa zuwa mataki ɗaya ko wani. Ɗauka a cikin tabbataccen gaskiya, motsin rai yana aiki azaman motsa jiki, dalilai na aiki. Suna ƙayyade tsarin aikin mutum, kasancewar su kansu sun sharadi da shi. A cikin ilimin halin ɗan adam, sau da yawa mutum yana magana game da haɗin kai na motsin rai, tasiri, da hankali, yana gaskata cewa ta haka ne suka shawo kan ra'ayi mai banƙyama wanda ke rarraba ilimin halin mutum zuwa abubuwa daban-daban, ko ayyuka. A halin yanzu, tare da irin waɗannan ƙididdiga, mai binciken yana jaddada dogara ne kawai ga ra'ayoyin da yake neman nasara. A haƙiƙa, dole ne mutum ya yi magana ba kawai na haɗin kai na motsin rai da hankali a cikin rayuwar mutum ba, amma na haɗin kai na motsin rai, ko tasiri, da hankali a cikin motsin zuciyar su da kansu, da kuma cikin hankalin kansa.
Idan yanzu mun bambanta motsin rai, ko inganci kamar haka, a cikin motsin rai, to, zai yiwu a ce ba ya ƙayyade ko kaɗan, amma kawai yana daidaita ayyukan ɗan adam da wasu lokuta suka ƙaddara; yana sa mutum ya ƙara ko žasa da hankali ga wasu abubuwan sha'awa, yana haifar da, kamar dai, tsarin ƙofa, wanda, a cikin yanayin motsin rai, an saita zuwa ɗaya ko wani tsayi; daidaitawa, daidaitawa duka mai karɓa, fahimi gabaɗaya, da motar motsa jiki, gabaɗaya tasiri, ayyuka na son rai, yana ƙayyade sautin, saurin aiki, daidaitawarsa zuwa matakin ɗaya ko wani. A wasu kalmomi, motsin rai kamar haka, i. motsin rai a matsayin wani lokaci ko gefen motsin rai, yana ƙayyade da farko bangaren mai ƙarfi ko ɓangaren aiki.
Zai zama ba daidai ba (kamar yadda, misali, K. Levin) don canja wurin wannan matsayi zuwa motsin zuciyarmu, zuwa ji a gaba ɗaya. Matsayin ji da motsin rai ba zai yuwu ba don haɓakawa, saboda su kansu ba za su iya raguwa ba zuwa wani lokacin motsin rai da aka ɗauka a ware. Lokaci mai ƙarfi da lokacin jagora suna haɗe sosai. Ƙaruwa a cikin sauƙi da ƙarfin aiki yawanci yawanci ko žasa zaɓaɓɓu: a cikin wani yanayi na motsin rai, wanda wani jin dadi ya rungume shi, mutum ya zama mai saukin kamuwa da buƙatun ɗaya kuma ƙasa da wasu. Don haka, sauye-sauye masu ƙarfi a cikin tafiyar da motsin rai galibi suna jagora ne. <...>
Mahimmancin mahimmancin tsarin motsin rai na iya zama gabaɗaya guda biyu: tsarin motsin rai na iya ƙara sauti da kuzarin ayyukan tunani, ko kuma yana iya raguwa ko rage shi. Wasu, musamman ma Cannon, waɗanda suka yi nazari na musamman game da motsa jiki a lokacin fushi da tsoro, suna jaddada aikinsu na motsa jiki (aikin gaggawa bisa ga Cannon), ga wasu (E. Claparede, Kantor, da dai sauransu), akasin haka, motsin rai yana da alaƙa da dangantaka da juna. rashin tsari. hali; suna tasowa daga rashin tsari kuma suna haifar da rushewa.
Kowane ɗayan ra'ayi biyu masu adawa da juna yana dogara ne akan hakikanin gaskiya, amma dukansu biyu sun ci gaba daga madadin metaphysical na ƙarya «ko dai — ko» sabili da haka, farawa daga wannan nau'in gaskiyar, an tilasta musu su rufe ido ga ɗayan. . A gaskiya ma, babu shakka cewa a nan, kuma, gaskiyar ta saba wa juna: hanyoyin motsin rai na iya ƙara haɓaka aikin aiki da kuma rushe shi. Wani lokaci wannan yana iya dogara ne akan ƙarfin tsari: ingantaccen sakamako wanda tsarin tunanin mutum ya ba da shi a wani yanayi mafi kyau zai iya juya zuwa kishiyarsa kuma ya ba da mummunar tasiri, rashin tsari tare da karuwa mai yawa a cikin motsa jiki. Wani lokaci daya daga cikin kishiyar illolin guda biyu yana faruwa kai tsaye ga ɗayan: ta hanyar haɓaka aiki a wani bangare, motsin rai yana rushewa ko kuma rushe shi a ɗayan; a sharply tashin jin fushi a cikin mutum, iya tattara sojojinsa don yakar abokan gaba da samun amfani tasiri a cikin wannan shugabanci, na iya a lokaci guda disorganize shafi tunanin mutum aiki da nufin warware duk wani msar tambayar matsaloli.