Lafiyar tunani a matsayin sifa mai ƙarfi ta ɗaiɗaikun ɗaiɗai

Hakanan yana da mahimmanci a gare mu muyi amfani da ainihin ra'ayi na hankali (kuma ba na ruhaniya ba, na sirri, na tunani, da dai sauransu) lafiya. Mun yarda da mawallafa waɗanda suka yi imani da cewa keɓance manufar «rai» daga harshen ilimin kimiyyar tunani yana hana fahimtar mutuncin rayuwar tunanin mutum, da kuma waɗanda suke magana da shi a cikin ayyukansu (BS Bratus, FE Vasilyuk, VP Zinchenko). , TA Florenskaya da sauransu). Halin ruhi ne a matsayin duniyar ciki na mutum wanda yake nuni da yanayin ikonsa na hanawa da shawo kan rikice-rikice na waje da na cikin gida, haɓaka ɗaiɗai da ɗaiɗai da bayyana shi a cikin nau'ikan al'adu daban-daban.

Hanyar da muka gabatar don fahimtar lafiyar hankali ya ɗan bambanta da waɗanda aka gabatar a cikin wallafe-wallafen tunani. A matsayinka na mai mulki, marubutan da ke rubuce-rubuce kan wannan batu sun jera waɗannan halayen halayen da ke taimaka mata jure wahalhalun rayuwa da samun jin daɗin rayuwa.

Ɗaya daga cikin ayyukan da aka sadaukar don wannan matsala shine littafin M. Yagoda "Modern Concepts of positive mental health" [21]. Yagoda ya rarraba ma'auni da aka yi amfani da su a cikin littattafan kimiyya na yammacin Turai don kwatanta mutum mai lafiyayyan hankali, bisa ga manyan ma'auni guda tara: 1) rashin ciwon kwakwalwa; 2) al'ada; 3) jihohi daban-daban na jin daɗin tunanin mutum (misali, "farin ciki"); 4) cin gashin kansa; 5) gwaninta wajen rinjayar yanayi; 6) "daidai" fahimtar gaskiya; 7) wasu halaye game da kai; 8) haɓaka, haɓakawa da kuma tabbatar da kai; 9) mutuncin mutum. A lokaci guda kuma, ta jaddada cewa abin da ke tattare da ma’anar ma’anar “kyakkyawan lafiyar hankali” ya dogara ne da burin da wanda ke amfani da shi ke fuskanta.

Yagoda kanta ya ambaci alamomi guda biyar na masu tabin hankali: ikon sarrafa lokacinku; kasancewar muhimmiyar alaƙar zamantakewa a gare su; da ikon yin aiki yadda ya kamata tare da wasu; babban kima; ayyuka masu tsari. Da yake nazarin mutanen da suka rasa ayyukansu, Yagoda ya gano cewa suna fuskantar matsalar tunani daidai domin sun rasa yawancin waɗannan halaye, ba kawai don sun rasa jin daɗinsu ba.

Muna samun irin wannan jerin sunayen alamun lafiyar hankali a cikin ayyukan marubuta daban-daban. A cikin ra'ayi na G. Allport akwai nazarin bambanci tsakanin mutum mai lafiya da kuma neurotic. Halin lafiya, a cewar Allport, yana da dalilai waɗanda ba abin da ya gabata ya haifar ba, amma ta halin yanzu, mai hankali da na musamman. Allport ya kira irin wannan mutumin da ya balaga kuma ya ware wasu siffofi guda shida da suka kwatanta ta: "fadada tunanin kai", wanda ke nuna haƙiƙanin shiga cikin fagagen ayyukan da ke da mahimmanci a gare ta; zafi a cikin dangantaka da wasu, ikon tausayi, ƙauna mai zurfi da abota; tsaro na motsin rai, ikon karɓa da kuma jimre wa abubuwan da suka faru, rashin haƙuri; fahimtar haƙiƙanin abubuwa, mutane da yanayi, ikon nutsar da kanku cikin aiki da ikon warware matsaloli; kyakkyawar ilimin kai da kuma haɗin kai; kasancewar "falsafar rayuwa guda ɗaya", bayyanannen ra'ayi na dalilin rayuwar mutum a matsayin ɗan adam na musamman da kuma nauyin da ya dace [14, p. 335-351].

Ga A. Maslow, mutum mai lafiyayyen hankali shine wanda ya fahimci buƙatar tabbatar da kai a cikin yanayi. Ga halayen da ya siffanta wa irin wadannan mutane: ingantaccen fahimtar gaskiya; budewa ga kwarewa; mutuncin mutum; rashin jin daɗi; 'yancin kai, 'yancin kai; kerawa; Tsarin dabi'un dimokuradiyya, da dai sauransu. Maslow ya yi imanin cewa mafi mahimmancin halayen halayen mutane shine cewa duk suna shiga cikin wani nau'i na kasuwanci wanda ke da matukar muhimmanci a gare su, wanda ya zama sana'a. Wata alamar lafiyayyen hali Maslow ya sanya a cikin taken labarin "Lafiya a matsayin hanyar fita daga muhalli", inda ya ce: "Dole ne mu ɗauki mataki zuwa… a fahimce fahimtar fifiko game da muhalli, 'yancin kai daga shi, da ikon iya tsayayya da shi, yaƙe shi, sakaci ko kau da kai daga gare ta, watsi da shi ko daidaita shi [22, p. 2]. Maslow yayi bayanin nisantar cikin gida daga al'adar dabi'a ta zahiri ta gaskiyar cewa al'adun da ke kewaye, a matsayin mai mulkin, ba su da lafiya fiye da yanayin lafiya [11, p. 248].

A. Ellis, marubucin samfurin ma'anar ma'anar halayyar halayyar halayyar tunani, ya gabatar da ma'auni masu zuwa don lafiyar hankali: mutunta bukatun mutum; sha'awar zamantakewa; sarrafa kai; babban haƙuri don takaici; sassauci; yarda da rashin tabbas; sadaukarwa ga ayyukan kirkire-kirkire; tunanin kimiyya; yarda da kai; kasada; jinkirta hedonism; dystopia; alhakin matsalolin tunanin su [17, p. 38-40].

Siffofin da aka gabatar na halayen mutum mai lafiyayyen hankali (kamar sauran waɗanda ba a ambata a nan ba, gami da waɗanda ke cikin ayyukan masana ilimin halayyar ɗan adam) suna nuna ayyukan da marubutan su ke warwarewa: gano abubuwan da ke haifar da damuwa ta hankali, tushen ka'idoji da shawarwari masu amfani don tunani. taimakon al'ummar kasashen yammacin duniya da suka ci gaba . Alamun da ke cikin irin waɗannan jerin sunayen suna da ƙayyadaddun ƙayyadaddun al'adu da zamantakewa. Suna ba da damar kiyaye lafiyar kwakwalwa ga mutumin da ke cikin al'adun Yammacin zamani, bisa ga dabi'un Furotesta (aikin, hankali, mutuntaka, alhakin, himma, nasara), kuma wanda ya sha kan dabi'un al'adar ɗan adam ta Turai (da. darajar kansa na mutum, hakkinsa na farin ciki, 'yanci, ci gaba, kerawa). Za mu iya yarda da cewa spontaneity, musamman, expressiveness, kerawa, 'yancin kai, da ikon da wani tunanin kusanci da sauran kyawawan kaddarorin da gaske suna kwatanta mai hankali da lafiya mutum a cikin yanayi na zamani al'adu. Amma zai yiwu a ce, alal misali, cewa idan tawali'u, tsananin kiyaye ƙa'idodi da ɗabi'a, riko da tsarin al'ada da kuma biyayya ga hukuma ba tare da wani sharadi ba, an ɗauki manyan kyawawan halaye, jerin halayen mutum mai lafiyayyen hankali zai kasance iri ɗaya ne. ? Babu shakka a'a.

Ya kamata a lura cewa masana ilimin al'adu sukan tambayi kansu ko mene ne alamu da yanayin samuwar mutum mai koshin lafiya a cikin al'adun gargajiya. M. Mead tana sha'awar wannan kuma ta gabatar da amsarta a cikin littafin Growing Up in Samoa. Ta nuna cewa rashin tsananin wahalar tunani a tsakanin mazauna wannan tsibiri, wadanda suka kiyaye har zuwa shekarun 1920. ãyõyin al'ada hanyar rayuwa, saboda, musamman, ga low muhimmanci a gare su na mutum halaye na biyu sauran mutane da nasu. Al'adar Samoan ba ta yin kamanta mutane da juna ba, ba al'ada ba ne don bincika dalilan ɗabi'a, kuma ba a ƙarfafa maƙasudai masu ƙarfi da bayyanai. Mead ya ga babban dalilin babban adadin neuroses a cikin al'adun Turai (ciki har da Amurka) a cikin gaskiyar cewa yana da ɗaiɗaikun ɗaiɗaikun mutane, ji ga sauran mutane suna da alaƙa da cikakkiyar nutsuwa [12, p. 142-171].

Dole ne in ce wasu daga cikin masana ilimin halayyar dan adam sun fahimci yuwuwar samfura daban-daban na kiyaye lafiyar kwakwalwa. Don haka, E. Fromm ya haɗu da kiyaye lafiyar tunanin mutum tare da ikon samun gamsuwa da buƙatu da yawa: a cikin dangantakar zamantakewa da mutane; a cikin kerawa; a cikin tushen tushe; a cikin ainihi; a cikin daidaitawar hankali da tsarin dabi'u masu launi. Ya lura cewa al'adu daban-daban suna ba da hanyoyi daban-daban don biyan waɗannan bukatun. Don haka, ɗan ƙabilar farko ba zai iya bayyana asalinsa ta hanyar kasancewa cikin dangi ba; a cikin Tsakiyar Tsakiyar Tsakiyar Tsakiyar Tsakiyar Tsakiyar Tsakiyar Tsakiyar, an gano mutum tare da rawar da ya taka a cikin tsarin mulkin feudal [20, p. 151-164].

K. Horney ya nuna sha'awa mai mahimmanci ga matsalar ƙaddarar al'adu na alamun lafiyar hankali. Yana yin la'akari da sanannen kuma tabbataccen hujja ta masana ilimin al'adu na al'ada cewa kimar mutum a matsayin mai lafiya ko rashin lafiya ya dogara ne akan ka'idodin da aka dauka a cikin wata al'ada ko wata: hali, tunani da jin dadin da ake la'akari da su cikakke a cikin daya. ana daukar al'ada a matsayin alamar cututtuka a wani. Koyaya, mun sami ƙoƙari na musamman na Horney don nemo alamun lafiyar tabin hankali ko rashin lafiya waɗanda ke cikin al'adu. Ta ba da shawarar alamu guda uku na asarar lafiyar tunanin mutum: tsayin daka na amsawa (fahimta a matsayin rashin sassauci a cikin amsa ga takamaiman yanayi); tazarar da ke tsakanin iyawar ɗan adam da amfani da su; kasancewar damuwa na ciki da hanyoyin kariya na tunani. Haka kuma, al'adar kanta na iya tsara takamaiman nau'ikan ɗabi'a da ɗabi'un da ke sa mutum ya zama mai tauri ko žasa, mara amfani, damuwa. A lokaci guda kuma, yana tallafawa mutum, yana tabbatar da waɗannan nau'ikan halaye da halaye kamar yadda aka yarda da su gabaɗaya tare da samar masa da hanyoyin kawar da tsoro [16, p. 21].

A cikin aikin K.-G. Jung, mun sami bayanin hanyoyi biyu na samun lafiyar kwakwalwa. Na farko ita ce hanyar rarrabuwa, wanda ke ɗaukan cewa mutum da kansa yana yin aikin da ya wuce gona da iri, yana ƙoƙarin shiga cikin zurfafan ransa tare da haɗa ainihin abubuwan da suka faru daga fagen gama gari suma tare da nasa halaye na sani. Na biyu ita ce hanyar mika wuya ga tarurruka: nau'ikan cibiyoyin zamantakewa iri-iri - dabi'u, zamantakewa, siyasa, addini. Jung ya jaddada cewa biyayya ga al'ada abu ne na dabi'a ga al'ummar da rayuwar rukuni ta kasance a cikinta, kuma sanin kai na kowane mutum a matsayin mutum ba ya tasowa. Tun da hanyar ɓangarorin yana da sarƙaƙƙiya kuma ya saba wa juna, mutane da yawa har yanzu suna zaɓar hanyar biyayya ga tarurruka. Koyaya, a cikin yanayin zamani, bin ra'ayoyin zamantakewa yana ɗaukar haɗari mai yuwuwa ga duniyar ciki ta mutum da kuma ikonsa na daidaitawa [18; goma sha tara].

Don haka, mun ga cewa a cikin waɗannan ayyukan da marubutan suka yi la'akari da bambancin al'adu na al'adu, ma'auni na lafiyar hankali sun fi dacewa fiye da inda aka fitar da wannan mahallin.

Mene ne mahangar gabaɗaya da za ta sa a yi la’akari da tasirin al’ada ga lafiyar tunanin mutum? Da yake amsa wannan tambayar, mu, muna bin K. Horney, mun yi ƙoƙari na farko don gano mafi yawan ma'auni na lafiyar hankali. Bayan gano waɗannan sharuɗɗa, yana yiwuwa a bincika ta yaya (saboda abin da kaddarorin tunani da kuma irin nau'ikan halaye na al'adu) mutum zai iya kula da lafiyar tunaninsa a cikin yanayin al'adu daban-daban, gami da al'adun zamani. An gabatar da wasu sakamakon aikinmu ta wannan hanyar a baya [3; 4; 5; 6; 7 da sauransu]. Anan za mu tsara su a takaice.

Ma'anar lafiyar hankali da muke ba da shawara ta dogara ne akan fahimtar mutum a matsayin tsarin haɓaka kansa mai rikitarwa, wanda ke nuna sha'awarsa ga wasu manufofi da daidaitawa ga yanayin muhalli (ciki har da hulɗa tare da duniyar waje da aiwatar da kai na ciki). tsari).

Mun yarda da ma'auni guda huɗu na gaba ɗaya, ko alamun lafiyar hankali: 1) kasancewar maƙasudin rayuwa masu ma'ana; 2) isassun ayyuka ga bukatun zamantakewa da al'adu da yanayin yanayi; 3) gogewar jin daɗin rayuwa; 4) kyakkyawan hasashen.

Ma'auni na farko - kasancewar maƙasudin rayuwa masu ma'ana - yana nuna cewa don kiyaye lafiyar tunanin mutum, yana da mahimmanci cewa manufofin da ke jagorantar ayyukansa suna da mahimmanci a gare shi, suna da ma'ana. A cikin yanayin idan ya zo ga rayuwa ta zahiri, ayyuka waɗanda ke da ma'anar ilimin halitta suna samun mahimmanci na zahiri. Amma ba ƙaramin mahimmanci ga mutum ba shine sanin ainihin ma'anar aikinsa. Asarar ma'anar rayuwa, kamar yadda aka nuna a cikin ayyukan V. Frankl, yana haifar da yanayin rashin takaici da kuma logoneurosis.

Ma'auni na biyu shine wadatar aikin ga buƙatun zamantakewa da al'adu da yanayin yanayi. Ya dogara ne akan buƙatar mutum ya dace da yanayin yanayi da zamantakewa na rayuwa. Halin mutum mai lafiyayyen hankali ga yanayin rayuwa ya isa, wato, suna riƙe ɗabi'a mai daidaitawa (umarni da fa'ida) kuma suna da amfani ta ilimin halitta da zamantakewa [13, p. 297].

Ma'auni na uku shine gwanintar jin daɗin rayuwa. Wannan yanayin jituwa na ciki, wanda masana falsafa na d ¯ a suka bayyana, Democritus da ake kira "kyakkyawar yanayin tunani." A cikin ilimin halin dan Adam na zamani, ana kiransa da farin ciki (jin dadi). Ana ɗaukar kishiyar ƙasa a matsayin rashin jituwa na cikin gida sakamakon rashin daidaituwar sha'awa, iyawa da nasarorin mutum.

A kan ma'auni na huɗu - kyakkyawar tsinkaye - za mu zauna daki-daki, tun da wannan alamar lafiyar kwakwalwa ba ta sami isasshen ɗaukar hoto ba a cikin wallafe-wallafen. Yana bayyana iyawar mutum don kula da isassun ayyuka da gogewar jin daɗin rayuwa a cikin hangen nesa mai faɗi. Wannan ma'auni yana ba da damar bambance daga yanke shawara masu amfani da gaske waɗanda ke ba da gamsuwar yanayin mutum a halin yanzu, amma suna cike da mummunan sakamako a nan gaba. Analogue shine "spurring" na jiki tare da taimakon nau'ikan abubuwan motsa jiki. Halin haɓaka aiki na iya haifar da ƙara yawan matakan aiki da jin dadi. Duk da haka, a nan gaba, raguwar ƙarfin jiki ba makawa ne kuma, sakamakon haka, raguwar juriya ga abubuwa masu cutarwa da tabarbarewar lafiya. Ma'auni na kyakkyawan tsinkaye yana ba da damar fahimtar ƙima mara kyau na aikin hanyoyin tsaro idan aka kwatanta da hanyoyin magance halin. Hanyoyin tsaro suna da haɗari saboda suna haifar da jin dadi ta hanyar yaudarar kai. Yana iya zama ɗan amfani idan yana kare psyche daga abubuwan da ke da zafi sosai, amma kuma yana iya zama cutarwa idan ya rufe tsammanin ci gaba da ci gaba ga mutum.

Lafiyar tunani a cikin fassararmu siffa ce mai girma. Wato, zamu iya magana game da ɗaya ko wani matakin lafiyar hankali akan ci gaba daga cikakkiyar lafiya zuwa cikakkiyar asararsa. Gabaɗayan matakin lafiyar kwakwalwa ana ƙaddara ta matakin kowane ɗayan abubuwan da ke sama. Suna iya zama madaidaici ko žasa. Misali na rashin daidaituwa shine lokuta lokacin da mutum ya nuna cancanta a cikin hali, amma a lokaci guda ya fuskanci rikici mafi zurfi na ciki.

Abubuwan da aka jera na lafiyar hankali sune, a ra'ayinmu, na duniya. Mutanen da ke rayuwa a cikin al'adu daban-daban, don kiyaye lafiyar tunaninsu, dole ne su kasance da burin rayuwa mai ma'ana, suyi aiki daidai da bukatun yanayi na yanayi da zamantakewar al'adu, kiyaye yanayin daidaituwa na ciki, da la'akari da dogon lokaci. hangen zaman gaba. Amma a lokaci guda, keɓancewar al'adu daban-daban ya ƙunshi, musamman, wajen ƙirƙirar takamaiman yanayi ta yadda mutanen da ke zaune a cikinta za su iya cika waɗannan sharuɗɗan. Za mu iya bambance nau'ikan al'adu guda biyu bisa sharadi: waɗanda tunani, ji da ayyukan mutane suke bisa al'ada, da kuma waɗanda a cikin su suka kasance sakamakon aikin tunani da tunani da na jiki na mutum.

A cikin al'adu na nau'in farko (al'ada "gargajiya"), mutum daga haihuwa ya karbi shirin don dukan rayuwarsa. Ya haɗa da manufofin da suka dace da matsayinsa na zamantakewa, jinsi, shekaru; dokokin da ke tafiyar da dangantakarsa da mutane; hanyoyin daidaitawa zuwa yanayin yanayi; ra'ayoyi game da abin da lafiyar hankali ya kamata ya kasance da kuma yadda za'a iya cimma shi. An haɗa magungunan al'adu a tsakanin juna, addini da cibiyoyin zamantakewa sun ba da izini, ta hanyar tunani. Biyayya gare su ya tabbatar da ikon mutum ya kula da lafiyar kwakwalwarsa.

Halin da ya bambanta da gaske yana tasowa a cikin al'umma inda tasirin ka'idoji da ke tsara duniyar ciki da halayen ɗan adam ke da rauni sosai. E. Durkheim ya bayyana irin wannan yanayi na al'umma a matsayin rashin jin daɗi kuma yana nuna haɗarinsa ga jin daɗin rayuwa da halayen mutane. A cikin ayyukan masana ilimin zamantakewa na rabi na biyu na XNUMXth da shekaru goma na farko na XNUMXth! a. (O. Toffler, Z. Beck, E. Bauman, P. Sztompka, da dai sauransu) an nuna cewa saurin sauye-sauyen da ke faruwa a rayuwar mutumin yammacin zamani, karuwar rashin tabbas da kasada yana haifar da ƙarin matsaloli ga kai ganewa da kuma karbuwa na mutum, wanda aka bayyana a cikin gwaninta «girgiza daga nan gaba», «cutar al'adu» da irin wannan mummunan jihohi.

A bayyane yake cewa kiyaye lafiyar tunanin mutum a cikin yanayin zamantakewar al'umma na zamani yana nuna dabarun daban-daban fiye da al'ummar gargajiya: ba biyayya ga «taro» (K.-G. Jung), amma aiki, m m bayani da dama daga matsaloli. Mun sanya waɗannan ayyuka a matsayin masu tsafta.

Daga cikin manyan ayyukan psychohygienic, mun bambanta nau'ikan guda uku: aiwatar da burin burin manufa da kuma ayyukan da suka yi niyya kan cimma muhimmiyar kwallaye. daidaitawa ga yanayin al'adu, zamantakewa da yanayi; sarrafa kai.

A cikin rayuwar yau da kullum, ana magance waɗannan matsalolin, a matsayin mai mulkin, ba tare da juyawa ba. Ana buƙatar kulawa ta musamman a gare su a cikin yanayi masu wahala kamar "mahimman abubuwan rayuwa" waɗanda ke buƙatar sake fasalin dangantakar mutum da duniyar waje. A cikin waɗannan lokuta, ana buƙatar aiki na ciki don gyara burin rayuwa; inganta hulɗa tare da al'adu, zamantakewa da yanayi; ƙara matakin sarrafa kai.

Ƙarfin mutum ne don magance waɗannan matsalolin kuma ta haka ne ya shawo kan al'amuran rayuwa masu mahimmanci wanda shine, a gefe guda, mai nuna alama, kuma, a gefe guda, yanayin don kiyayewa da ƙarfafa lafiyar kwakwalwa.

Maganin kowane ɗayan waɗannan matsalolin ya haɗa da tsarawa da magance ƙarin takamaiman matsaloli. Don haka, gyaran gyare-gyaren manufa yana da alaƙa da gano ainihin abubuwan tafiyarwa, sha'awa da iyawar mutum; tare da sanin ma'auni na maƙasudin manufa; tare da kafa abubuwan da suka shafi rayuwa; tare da hangen nesa fiye ko žasa. A cikin al'ummar zamani, yanayi da yawa suna rikitar da waɗannan matakai. Don haka, tsammanin wasu da kuma la’akari da martaba sukan hana mutum sanin ainihin sha’awarsu da iyawarsu. Canje-canje a cikin yanayin zamantakewa da al'adu na buƙatar shi ya kasance mai sassauƙa, bude wa sababbin abubuwa wajen ƙayyade burin rayuwarsa. A ƙarshe, ainihin yanayin rayuwa ba koyaushe yana ba mutum damar cimma burinsa na ciki ba. Na biyun shi ne halayen al'ummomin matalauta, inda ake tilasta wa mutum yin gwagwarmaya don rayuwa ta zahiri.

Inganta hulɗar hulɗa tare da yanayi (na halitta, zamantakewa, ruhaniya) na iya faruwa duka a matsayin canji mai aiki na waje na waje, kuma a matsayin motsi mai hankali zuwa yanayi daban-daban (canjin yanayi, zamantakewa, yanayin al'adu, da dai sauransu). Ingantacciyar aiki don canza gaskiyar waje yana buƙatar haɓakar hanyoyin tunani, da farko na hankali, da kuma ilimin da ya dace, ƙwarewa da iyawa. An halicce su a cikin tsarin tara ƙwarewar hulɗa tare da yanayi na halitta da zamantakewa da al'adu, kuma wannan yana faruwa a cikin tarihin ɗan adam da kuma a cikin rayuwar kowane mutum.

Don haɓaka matakin daidaitawar kai, ban da iyawar tunani, haɓakar yanayin motsin rai, fahimta, ilimi da fahimtar alamu na hanyoyin tunani, ƙwarewa da damar yin aiki tare da su ana buƙata.

A cikin waɗanne yanayi za a iya yin nasara a warware matsalolin da aka jera a hankali? Mun tsara su ta hanyar ka'idoji don kiyaye lafiyar kwakwalwa. Waɗannan su ne ka'idodin haƙiƙa; rashin lafiya; gina kan al'adun gargajiya.

Na farko shine ka'idar haƙiƙa. Mahimmancinsa shi ne cewa shawarar da aka yanke za su yi nasara idan sun dace da ainihin halin da ake ciki, ciki har da ainihin kadarorin mutumin da kansa, mutanen da yake hulɗa da su, yanayin zamantakewa da kuma, a ƙarshe, zurfin sha'awar wanzuwar. na al'umma da kowane mutum.

Ka'ida ta biyu, wanda kiyaye shi shine abin da ake buƙata don samun nasarar magance matsalolin psychohygienic, shine nufin lafiya. Wannan ka'ida tana nufin fahimtar lafiya a matsayin ƙimar da yakamata a yi ƙoƙari.

Sharadi na uku mafi mahimmanci don ƙarfafa lafiyar hankali shine ka'idar dogaro da al'adun al'adu. A cikin tsarin ci gaban al'adu da tarihi, ɗan adam ya tara kwarewa mai yawa wajen magance matsalolin kafa manufa, daidaitawa da daidaita kai. Tambayar a cikin wane nau'i ne aka adana shi da kuma waɗanne hanyoyi na tunani ya sa ya yiwu a yi amfani da wannan dukiya a cikin ayyukanmu [4; 6; 7 da sauransu].

Wanene mai ɗaukar lafiyar hankali? Kamar yadda aka ambata a sama, masu bincike na wannan lamari na tunani sun fi son rubuta game da hali mai kyau. A halin yanzu, a cikin ra'ayinmu, yana da amfani don la'akari da mutum a matsayin mutum a matsayin mai ɗaukar lafiyar hankali.

Ma'anar halin mutum yana da fassarori da yawa, amma da farko yana da alaƙa da ƙaddarar zamantakewa da bayyanar da mutum. Har ila yau, manufar mutumtaka tana da fassarori daban-daban. Individuality da aka dauke a matsayin musamman na halitta inclinations, a peculiar hade da m kaddarorin da zamantakewa dangantaka, aiki a kayyade mutum matsayi matsayi, da dai sauransu Na musamman darajar ga nazarin shafi tunanin mutum kiwon lafiya ne, a cikin ra'ayi, fassarar individuality a cikin mutum. BG Ananiev. Mutunci ya bayyana a nan a matsayin mutum mai mahimmanci tare da duniyarsa ta ciki, wanda ke tsara mu'amalar duk wani tsarin da mutum yake da shi da kuma dangantakarsa da yanayin halitta da zamantakewa. Irin wannan fassarar mutum yana kawo shi kusa da ra'ayoyin batutuwa da halin mutum, kamar yadda masu ilimin kimiyya na Moscow makaranta suka fassara su - AV Brushlinsky, KA Abulkhanova, LI Antsyferova da sauransu. wani batu na rayayye aiki da kuma canza rayuwarsa, amma a cikin cikar ya nazarin halittu yanayi, ƙware ilmi, kafa basira, zamantakewa matsayin. “... Mutum daya a matsayin mutum daya kawai za a iya fahimtarsa ​​a matsayin hadin kai da hadin kai na kadarorinsa a matsayin mutuntaka da kuma batun aiki, a cikin tsarin da dabi’un dabi’un mutum suke aiki. A wasu kalmomi, ana iya fahimtar ɗaiɗaicin mutum ne kawai a ƙarƙashin yanayin cikakken tsarin halayen ɗan adam” [1, shafi. 334]. Wannan fahimtar ɗaiɗaikun mutum da alama ita ce mafi fa'ida ba kawai don bincike na ilimi kawai ba, har ma don ci gaba a aikace, wanda manufarsa ita ce a taimaka wa mutane na gaske su gano abubuwan da suke da shi, kulla kyakkyawar dangantaka da duniya, da samun jituwa ta ciki.

A bayyane yake cewa kaddarorin na musamman ga kowane mutum a matsayin mutum ɗaya, ɗabi'a da batun aiki suna haifar da takamaiman yanayi da abubuwan da ake buƙata don warware ayyukan haɓakar hankali da aka jera a sama.

Don haka, alal misali, siffofi na biochemistry na kwakwalwa, wanda ke nuna mutum a matsayin mutum, yana rinjayar abubuwan da ya shafi tunanin mutum. Ayyukan inganta yanayin tunanin mutum zai bambanta ga mutumin da kwayoyin halittarsa ​​ke ba da yanayi mai girma, daga wanda ya kamu da cutar ta hanyar hormones zuwa fuskantar jihohi masu damuwa. Bugu da kari, sinadarai na sinadarai a cikin jiki suna iya haɓaka tuƙi, tadawa ko hana hanyoyin tunani da ke cikin daidaitawa da sarrafa kai.

Halin da ke cikin fassarar Ananiev shine, da farko, mai shiga cikin rayuwar jama'a; an ƙaddara ta ta hanyar matsayin zamantakewa da madaidaicin ƙimar daidai da waɗannan ayyuka. Waɗannan halayen suna haifar da abubuwan da ake buƙata don ƙarin ko žasa nasara daidaitawa ga tsarin zamantakewa.

Hankali (a matsayin ma'anar ainihin haƙiƙa) da aiki (a matsayin canji na gaskiya), da kuma ilimin da ya dace da ƙwarewa, bisa ga Ananiev, mutum a matsayin batun aiki [2, c.147]. A bayyane yake cewa waɗannan kaddarorin suna da mahimmanci don kiyayewa da ƙarfafa lafiyar kwakwalwa. Ba wai kawai sun ba mu damar fahimtar musabbabin matsalolin da suka taso ba, har ma don nemo hanyoyin shawo kan su.

Lura, duk da haka, cewa Ananiev ya rubuta game da individuality ba kawai a matsayin tsarin mutunci ba, amma ya kira shi na musamman, na hudu, substructure na mutum - duniyar ciki, ciki har da hotuna da ra'ayoyin da aka tsara, tunanin mutum, tsarin mutum. daidaiton darajar. Ya bambanta da tsarin tsarin mutum, hali da kuma batun aiki "buɗe" ga duniyar yanayi da al'umma, daidaitaccen mutum shine tsarin rufewa, "wanda aka saka" a cikin tsarin budewa na hulɗa tare da duniya. Individuality a matsayin in mun gwada da rufaffiyar tsarin tasowa «wani dangantaka tsakanin mutum halaye da kuma m, kai-sani da «I» — core na mutum hali» [1, p. 328].

Kowanne daga cikin ƙananan sassa da kuma mutum a matsayin tsarin tsarin tsarin yana da rashin daidaituwa na ciki. "... Samuwar mutum-mutumi da kuma jagorancin haɗin kai na ci gaban mutum, hali da kuma batun a cikin tsarin tsarin mutum wanda aka ƙaddara ta hanyarsa yana tabbatar da wannan tsarin kuma yana daya daga cikin muhimman abubuwan da ke da mahimmanci na tsawon rai da tsawon rai" [2, p. . 189]. Don haka, shi ne keɓantacce (a matsayin ƙayyadaddun ƙayyadaddun tsarin ƙasa, duniyar ciki na mutum) wanda ke aiwatar da ayyukan da ke da nufin kiyayewa da ƙarfafa lafiyar tunanin mutum.

A lura, duk da haka, wannan ba koyaushe yake faruwa ba. Idan lafiyar hankali ba ita ce mafi girman darajar mutum ba, zai iya yanke shawarar da ba ta da amfani ta fuskar tsaftar tunani. Uzurin wahala a matsayin sharadi na aikin mawaƙin yana nan a cikin gabatarwar marubucin ga littafin waƙa na M. Houellebecq, mai take “Wahala ta Farko”: “Rayuwa jerin gwaje-gwajen ƙarfi ce. Tsira na farko, yanke kan na ƙarshe. Rasa rayuwar ku, amma ba gaba ɗaya ba. Kuma sha wahala, ko da yaushe wahala. Koyi jin zafi a kowane tantanin halitta na jikin ku. Kowane guntu na duniya dole ne ya cutar da ku da kanku. Amma dole ne ku kasance da rai - aƙalla na ɗan lokaci» [15, p. goma sha uku].

A ƙarshe, bari mu koma ga sunan sabon abu da muke sha'awar: « shafi tunanin mutum kiwon lafiya ». Yana da alama ya fi dacewa a nan, tun da shi ne tunanin rai wanda ya zama daidai da kwarewa ta mutum ta cikin duniyarsa a matsayin ainihin mutum. Kalmar «kurwa», a cewar AF Losev, ana amfani da ita a cikin falsafa don nuna duniyar ciki ta mutum, sanin kansa [10, p. 167]. Mun sami irin wannan amfani da wannan ra'ayi a cikin ilimin halin dan Adam. Don haka, W. James ya rubuta game da kurwa a matsayin wani abu mai mahimmanci, wanda ke bayyana kansa cikin jin ayyukan mutum na ciki. Wannan jin na ayyuka, a cewar James, shine “cibiyar, ainihin ainihin “I” mu [8, p. 86].

A cikin 'yan shekarun nan, duka ainihin manufar "kurwa" da mahimman halayensa, wuri, da ayyuka sun zama batun binciken ilimi. Manufar da ke sama game da lafiyar hankali ya dace da tsarin fahimtar rai, wanda VP Zinchenko ya tsara. Ya rubuta game da rai a matsayin wani nau'i na ma'auni na makamashi, tsarawa don ƙirƙirar sababbin gabobin aiki (a cewar AA Ukhtomsky), ba da izini, daidaitawa da haɗawa da aikin su, yana bayyana kansa da yawa a lokaci guda. Yana cikin wannan aikin rai, kamar yadda VP Zinchenko ya nuna, cewa "mutuncin mutumin da masana kimiyya da masu fasaha ke nema yana ɓoye" [9, p. 153]. Da alama dabi'a ce cewa ra'ayin rai yana cikin mahimman abubuwan da ke cikin ayyukan ƙwararru waɗanda ke fahimtar tsarin taimakon tunani ga mutanen da ke fuskantar rikice-rikice na ciki.

Hanyar da aka ba da shawarar don nazarin lafiyar hankali yana ba mu damar yin la'akari da shi a cikin yanayin al'adu mai yawa saboda gaskiyar cewa yana ɗaukar ka'idoji na duniya waɗanda ke ba da jagororin ƙayyade abubuwan da ke cikin wannan halayyar mutum. Jerin ayyuka na ilimin halin dan Adam ya ba da damar, a gefe guda, don bincika yanayin kiyayewa da ƙarfafa lafiyar hankali a wasu yanayi na tattalin arziki da zamantakewa, kuma a gefe guda, don nazarin yadda wani mutum ya tsara kansa da warware waɗannan ayyuka. Da yake magana game da mutuntaka a matsayin mai ɗaukar lafiyar hankali, muna jawo hankali ga buƙatar yin la'akari, lokacin nazarin yanayin halin yanzu da yanayin lafiyar tunanin mutum, kaddarorin mutum a matsayin mutum, hali da kuma batun aiki, wanda aka tsara. ta duniyar cikinsa. Aiwatar da wannan hanyar ta ƙunshi haɗakar bayanai daga yawancin ilimin kimiyyar halitta da ɗan adam. Duk da haka, irin wannan haɗin kai ba makawa ne idan muna so mu fahimci irin wannan tsari mai rikitarwa na mutum kamar lafiyar tunaninsa.

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