‫ﻧﮕﺎﻫﻲ ﺗﺤﻠﻴﻠﻲ ﺑﻪ ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ‪ :‬ﺭﻭﻳﻜﺮﺩ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻧﻪ‬

‫ﺩﻛﺘﺮ ﺭﺿﺎ ﭘﻮﺭﺣﺴﻴﻦ‪ ،‬ﺩﺍﻧﺸﻴﺎﺭ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‬

‫‪prhosein@ut.ac.ir‬‬

‫‪ .1‬ﻣﻘﺪﻣﻪ‬
‫ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ﺍﺯﺭﻭﺷﻬﺎﻱ ﺩﺭﻣﺎﺗﮕﺮﻱ ﺭﻭﺍﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﺎﺗﻮﺟﻪ ﺑﻪ ﻣﺒﻨﺎﻫﺎﻱ ﺁﻥ‪ ،‬ﻣﻲ ﺗﻮﺍﻥ ﺍﺭﺍﺋﻪ ﺁﻥ ﺭﺍ ﺩﺭﺟﻬﺖ ﮔﺴﺘﺮﺵ‬
‫" ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﺑﻮﻣﻲ" ﻣﺒﺘﻨﻲ ﺑﺮ " ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﻓﻄﺮﻱ ﻧﮕﺮ"‪ ،‬ﺑﺸﻤﺎﺭ ﺁﻭﺭﺩ‪.‬‬
‫ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ)‪ ،(Psychology‬ﻋﻠﻢ ﻣﻄﺎﻟﻌﻪ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ‪ ،‬ﺗﺒﻴﻴﻦ ﭘﺪﻳﺪﺁﻳﻲ ﻭ ﭼﮕﻮﻧﮕﻲ ﺗﺤﻮﻝ ﺁﻧﻬﺎ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬
‫ﺭﻭﺷﻬﺎﻱ ﻭﺍﺭﺳﻲ ﻋﻠﻤﻲ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﻌﺮﻳﻒ‪ ،‬ﻣﻌﺪﻝ ﺗﻌﺎﺭﻳﻔﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﻋﻠﻤﻲ ﻣﻄﺮﺡ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻮﺿﻮﻉ)‪ (Subject‬ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ‪ ،‬ﺍﻧﺴﺎﻥ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻧﻈﺎﻡ )‪ (System‬ﭘﻴﭽﻴﺪﻩ ﻭ ﻳﻚ ﻛﻠﻴﺖ ﺗﻮﺣﻴﺪﻳﺎﻓﺘﻪ‬
‫)‪(Integrative‬ﺍﺳﺖ‪ .‬ﺑﺮﺍﻳﻦ ﺍﺳﺎﺱ‪ ،‬ﺑﺮﺍﻱ ﻓﻬﻢ ﺻﺤﻴﺢ ﻭﻣﻄﺎﻟﻌﻪ ﻣﻄﺎﺑﻖ ﺑﺎ ﻭﺍﻗﻌﻴﺖ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ‪ ،‬ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ ﺍﺯﻣﻨﻈﺮ‬
‫"ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ" ﺿﺮﻭﺭﺕ ﺩﺍﺭﺩ‪ .‬ﺑﺪﻭﻥ ﺍﺑﺘﻨﺎء ﺑﻪ ﻣﺒﻨﺎﻱ ﻧﻈﺮﻱ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ‪ ،‬ﻧﻤﻲ ﺗﻮﺍﻥ ﻓﻬﻢ ﺩﻗﻴﻘﻲ ﺍﺯ ﺳﺎﺯﻩ ﻫﺎﻱ ﺷﺨﺼﻴﺘﻲ ﻭ‬
‫ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ ﺑﺪﺳﺖ ﺩﺍﺩ‪.‬‬
‫ﻣﻌﺘﻘﺪﻳﻢ ﻛﻪ ﺩﺭ ﻧﮕﺮﺵ ﺣﻘﻴﻘﻲ ﺑﻪ ﺍﻧﺴﺎﻥ‪ ،‬ﻓﻄﺮﺕ ﺍﻟﻬﻲ‪ ،‬ﻧﻘﻄﻪ ﻋﺰﻳﻤﺖ‪ ‬ﻣﻄﺎﻟﻌﻪ ﺍﻧﺴﺎﻥ ﻣﺤﺴﻮﺏ ﻣﻲ ﺷﻮﺩ ﻭ ﻣﺒﻨﺎﻱ ﻣﻄﺎﻟﻌﺎﺕ‬
‫ﺭﻭﺍﻥ ﺷﻨﺎﺧﺘﻲ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻲ ﺩﻫﺪ‪ .‬ﺑﺪﻭﻥ ﺷﻨﺎﺧﺖ ﻋﻤﻴﻖ ﺍﻧﺴﺎﻥ ﺍﺯﻣﻨﻈﺮ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﺍﻟﻬﻲ‪ ،‬ﻓﻬﻢ ﻣﺎ ﺍﺯﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ ﺩﺭ‬
‫ﺣﻮﺯﻩ ﻫﺎﻱ ﻓﺮﺩﻱ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺯﻣﻴﻨﻪ ﻫﺎﻱ ﺷﻨﺎﺧﺘﻲ‪ ،‬ﻋﺎﻃﻔﻲ ﻫﻴﺤﺎﻧﻲ ﻭ ﺍﺧﻼﻗﻲ ﻭﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﻧﺎﻗﺺ ﻭﺑﻲ ﻣﺒﻨﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ؛‬
‫ﻣﻮﺿﻮﻋﻲ ﻛﻪ ﻣﺘﺎﺳﻔﺎﻧﻪ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﻏﺎﻟﺐ ﻭ ﺗﺮﺟﻤﻪ ﺍﻱ ﺍﻣﺮﻭﺯ‪ ،‬ﺑﻪ ﺁﻥ ﻣﺒﺘﻼﺳﺖ‪.‬‬
‫ﺑﺪﻳﻦ ﻟﺤﺎﻅ‪ ،‬ﺑﺮﺍﻱ ﺷﺮﻭﻉ ﻣﻄﺎﻟﻌﻪ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ‪ ،‬ﺑﻪ ﻟﺤﺎﻅ ﺭﻭﺵ ﺷﻨﺎﺧﺘﻲ‪ ،‬ﻧﻴﺎﺯ ﺑﻪ ﻳﻚ ﻧﻘﻄﻪ ﻋﺰﻳﻤﺖ ﺍﺳﺖ ﻛﻪ‬
‫"ﻓﻄﺮﺕ"‪ ،‬ﻣﻌﺮﻑ ﭼﻨﻴﻦ ﻧﻘﻄﻪ ﺍﻱ ﺍﺳﺖ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﻧﻘﻄﻪ ﺍﻱ ﺍﺳﺖ ﻛﻪ ﺑﺪﻟﻴﻞ ﺗﻔﺎﻭﺕ ﺩﺭ ﻣﺒﺎﻧﻲ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺧﺘﻲ‪ ،‬ﺩﻭ ﺧﻂ ﺍﺻﻠﻲ‬
‫ﻣﻄﺎﻟﻌﺎﺕ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﺭﺥ ﻣﻲ ﻧﻤﺎﻳﻨﺪ‪ :‬ﻳﻜﻲ ﺧﻂ "ﻃﺒﻴﻌﺖ ﻧﮕﺮﻱ" ﺑﺮ ﻣﺒﻨﺎﻱ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﻣﺎﺩﻱ ﻭﺑﺸﺮﻱ؛ ﻭ ﺩﻭ ﺩﻳﮕﺮ‪ ،‬ﺧﻂ‬
‫" ﻓﻄﺮﺕ ﻧﮕﺮﻱ" ﺑﺮﻣﺒﻨﺎﻱ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﺍﻟﻬﻲ‪.‬‬

‫‪ .2‬ﺩﻭ ﻧﮕﺮﺵ ﺍﺻﻠﻲ ﺑﺮﺍﻱ ﺗﺒﻴﻴﻦ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ‬

‫ﺩﺭﻧﮕﺮﺵ ﻃﺒﻴﻌﺖ ﮔﺮﺍﻳﺎﻧﻪ‪ ،‬ﻓﻬﻢ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ ﻣﺴﺘﻠﺰﻡ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻧﮕﺎﻩ ﺟﺰﺋﻲ ﻧﮕﺮ ﻭﺗﺠﺰﻳﻪ ﻛﻨﻨﺪﻩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﮕﺎﻩ‬
‫ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮﺍﺳﺎﺱ ﻃﺒﻘﻪ ﺑﻨﺪﻱ ﻫﺎﻱ ﺭﺍﻳﺞ ﺑﻴﻤﺎﺭﻳﻬﺎﻱ ﺭﻭﺍﻧﻲ ﻣﺜﻞ ‪ DSM‬ﻭ ‪ ،ICD‬ﻣﻘﻮﻟﻪ ﺑﻨﺪﻱ ﻭﺗﺠﺰﻳﻪ ﻣﻲ ﻛﻨﺪ‪ .‬ﺧﺎﺳﺘﮕﺎﻩ ﭼﻨﻴﻦ‬
‫ﺭﻭﻳﻪ ﺍﻱ ﻛﻪ ﺭﻭﻳﻪ ﻏﺎﻟﺐ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﺍﻣﺮﻭﺯ ﺩﻧﻴﺎﺳﺖ‪ ،‬ﻧﮕﺎﻩ ﺗﺠﺰﻳﻪ ﮔﺮﺍﻳﺎﻧﻪ ﭘﺰﺷﻜﻲ ﻭ ﺭﻭﺍﻥ ﭘﺰﺷﻜﻲ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ‪،‬‬
‫ﮔﺴﺘﺮﺵ ﺭﻭﺷﻬﺎﻱ ﺩﺭﻣﺎﻧﮕﺮﻱ ﻛﻞ ﻧﮕﺮ ﻫﻤﭽﻮﻥ ﮔﺸﺘﺎﻟﺖ ﺩﺭﻣﺎﻧﮕﺮﻱ)‪ (Gestalt Therapy‬ﺩﺭﮔﺴﺘﺮﻩ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﺍﺭﻭﭘﺎﻳﻲ ﻭ‬

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‫ﻃﺮﺣﻮﺍﺭﻩ ﺩﺭﻣﺎﻧﮕﺮﻱ)‪(Schema Therapy‬؛ ﺧﻄﻮﻁ ﺟﺪﺍﻳﻲ ﻃﻠﺒﺎﻧﻪ ﺍﻱ ﺍﺳﺖ ﻛﻪ ﺳﻌﻲ ﻣﻲ ﻛﻨﻨﺪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻛﻠﻴﺖ‬
‫ﻣﻨﺴﺠﻢ ﻭ ﺗﺠﺰﻳﻪ ﻧﺎﭘﺬﻳﺮ ﺗﺒﻴﻴﻦ ﻛﻨﻨﺪ‪ .‬ﮔﺮﭼﻪ ﺍﻳﻦ ﺧﻄﻮﻁ‪ ،‬ﺍﺑﺘﻨﺎﻳﻲ ﺑﺮﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﺍﻟﻬﻲ ﻧﺪﺍﺭﻧﺪ؛ ﺍﻣﺎ ﺑﻪ ﻟﺤﺎﻅ ﺻﻮﺭﻱ ﺑﻪ ﻣﺒﻨﺎﻱ‬
‫ﻓﻄﺮﺕ ﻧﮕﺮﻱ ﻧﺰﺩﻳﻜﺘﺮ ﺷﺪﻩ ﺍﻧﺪ‪ .‬ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﭼﻨﻴﻦ ﻧﮕﺮﺷﻲ ﺑﺪﻟﻴﻞ ﻛﺎﺭﺁﻣﺪﻱ ﻧﺎﻗﺺ ﺭﻭﺵ ﻫﺎﻱ ﺗﺠﺰﻳﻪ ﻧﮕﺮ‪ ،‬ﺩﺭﺣﺎﻝ ﮔﺴﺘﺮﺵ‬
‫ﺍﺳﺖ‪.‬‬
‫ﺩﺭﻧﮕﺮﺵ ﻓﻄﺮﻱ ﮔﺮﺍﻳﻲ‪ ،‬ﺍﺑﺘﺪﺍ ﺍﻧﺴﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻧﻈﺎﻡ)‪(System‬ﺗﻮﺣﻴﺪﻳﺎﻓﺘﻪ ﺍﻱ ﻛﻪ ﺩﺍﺭﺍﻱ ﻓﻄﺮﺕ ﺍﻟﻬﻲ ﺍﺳﺖ‪ ،‬ﺩﺭﻧﻈﺮ‬
‫ﮔﺮﻓﺘﻪ ﻣﻲ ﺷﻮﺩ‪ .‬ﻭﺳﭙﺲ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ ﻛﻪ ﺗﻈﺎﻫﺮ ﺷﺎﻛﻠﻪ)‪ (Personality‬ﻭﻱ ﺑﺸﻤﺎﺭ ﻣﻲ ﺭﻭﻧﺪ‪ ،‬ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌﻪ ﻗﺮﺍﺭ ﻣﻲ‬
‫ﮔﻴﺮﻧﺪ‪ .‬ﺍﻳﻦ ﻧﮕﺎﻩ‪ ،‬ﺧﻮﺩﺭﺍ ﺍﺯ ﻃﺒﻘﻪ ﺑﻨﺪﻱ ﻫﺎﻱ ﺑﻴﻤﺎﺭﻳﻬﺎﻱ ﺭﻭﺍﻧﻲ ﺑﻲ ﻧﻴﺎﺯ ﻧﻤﻲ ﺩﺍﻧﺪ‪ ،‬ﺍﻣﺎ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﻓﻬﻢ ﺩﻗﻴﻖ‬
‫ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ ﺍﻧﺴﺎﻥ‪ ،‬ﺑﺎﻳﺪ ﺷﺨﺼﻴﺖ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ " ﻛﻞ ﻣﻨﺴﺠﻢ" ﺩﺭﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ‪ .‬ﺩﺭ ﺭﻭﺷﻬﺎﻱ ﺩﺭﻣﺎﻧﮕﺮﻱ‬
‫ﻣﺒﺘﻨﻲ ﺑﺮ ﭼﻨﻴﻦ ﻧﮕﺮﺷﻲ‪ ،‬ﻛﻞ ﺷﺨﺼﻴﺖ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺭﻭﺍﻥ ﺷﻨﺎﺱ ﻗﺮﺍﺭ ﻣﻲ ﮔﻴﺮﺩ‪ ،‬ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﺗﺠﺰﻳﻪ ﮔﺮﺩﺩ‪.‬‬
‫ﻳﻜﻲ ﺍﺯ ﻓﻮﺍﻳﺪ ﻗﻬﺮﻱ ﻧﮕﺮﺵ ﻓﻄﺮﺕ ﮔﺮﺍﻳﻲ‪ ،‬ﺭﻭﺍﺝ ﺗﺤﻠﻴﻠﻲ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ‪ ،‬ﻭ ﻧﻘﺎﺩﻱ ﻧﻈﺮﻳﻪ ﻫﺎ ﻭ ﻳﺎﻓﺘﻪ ﻫﺎﻱ ﻋﻠﻤﻲ‬
‫ﺩﺭﺣﻮﺯﻩ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﻧﮕﺎﻫﻲ ژﺭﻑ ﺑﻪ ﺗﺎﺭﻳﺦ ﻋﻠﻢ ﺑﻴﻨﺪﺍﺯﻳﻢ‪ ،‬ﻇﻬﻮﺭ ﻧﻈﺮﻳﻪﻫﺎﻱ ﺑﺰﺭگ ﻭ ﺍﻳﺠﺎﺩ »ﻣﻮﺝ ﻧﻮ« ﺩﺭ‬
‫ﻣﺮﺯﻫﺎﻱ ﻣﺨﺘﻠﻒ ﻋﻠﻢ ﻭﺩﺍﻧﺶ‪ ،‬ﺑﻴﺶ ﺍﺯ ﺁﻥ ﻛﻪ ﺑﺮ ﺍﻧﺒﻮﻫﻲ ﻭ ﺗﺮﺍﻛﻢ ﻳﺎﻓﺘﻪﻫﺎﻱ ﻋﻠﻤﻲ ﻣﺘﻜﻲ ﺑﺎﺷﺪ‪ ،‬ﻣﺪﻳﻮﻥ ﮔﺴﺘﺮﺵ ﻓﻀﺎﻱ ﻧﻘﺪ‬
‫ﻭﺗﺤﻠﻴﻞ ﻭ ﭘﺎﺳﺦ ﺑﻪ »ﭼﺮﺍﻳﻲ« ﻫﺎ ﺑﻪ ﺟﺎﻱ ﺗﻮﺻﻴﻒ ﻭﭼﮕﻮﻧﮕﻲﻫﺎ ﺍﺳﺖ؛ ﻣﻮﺿﻮﻋﻲ ﻛﻪ ﺩﺭﻳﻚ ﻧﮕﺎﻩ " ﻛﻞ ﻧﮕﺮ" ﻣﻴﺴﺮ ﺍﺳﺖ‪.‬‬
‫ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﻧﻴﺰ ﺍﺯﺍﻳﻦ ﻗﺎﻋﺪﻩ ﻣﺴﺘﺜﻨﻲ ﻧﻴﺴﺖ؛ ﺑﻪ ﻭﻳﮋﻩ ﺁﻥ ﻛﻪ ﻣﻮﺿﻮﻉ ﺍﺻﻠﻲ ﺁﻥ‪» ،‬ﺍﻧﺴﺎﻥ« ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻛﻠﻴﺖ ﻣﻨﺴﺠﻢ‬
‫ﻣﻲ ﺑﺎﺷﺪ‪ .‬ﻃﺒﻴﻌﻲ ﺍﺳﺖ ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ ﺑﺎﭼﻨﻴﻦ ﻣﻨﺰﻟﺘﻲ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺑﺎ ﺭﻭﺵ ﺟﺰﺋﻲﻧﮕﺮﻱ‪ ،‬ﺗﺠﺰﻳﻪ ﻛﺮﺩﻥ ﻭ ﻣﻘﻮﻟﻪﺑﻨﺪﻱ‪ ،‬ﺁﻥ‬
‫ﻃﻮﺭﻛﻪ ﺩﺭ ﻧﮕﺎﻩ ﭘﺰﺷﻜﻲ ﻭ »ﻃﺒﻴﻌﻲﻧﮕﺮﻱ« ﺭﺍﻳﺞ ﺍﺳﺖ؛ ﺑﻪ ﺳﺎﻣﺎﻥ ﺑﺮﺳﺪ‪ .‬ﺷﺎﻳﺪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺑﺮﺍﻱ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻛﺎﻓﻲ ﺑﺎﺷﺪ ﻛﻪ‬
‫ﭼﺮﺍ ﻣﺠﻤﻮﻋﺔ ﺧﺪﻣﺎﺕ ﺭﻭﺍﻥﺷﻨﺎﺧﺘﻲ ﺩﺭ ﺣﻴﻄﻪ ﻧﺎﺑﻬﻨﺠﺎﺭ‪ ،‬ﺁﻥ ﻃﻮﺭ ﻛﻪ ﺍﻧﺘﻈﺎﺭ ﻣﻲﺭﻭﺩ ﺗﻮﻓﻴﻖ ﭼﻨﺪﺍﻧﻲ ﻧﻴﺎﻓﺘﻪ ﺍﻧﺪ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻲﺭﺳﺪ‬
‫ﺩﻟﻴﻞ ﺍﺻﻠﻲ‪ ،‬ﺑﻪ ﻧﻮﻉ ﻧﮕﺎﻩ ﻣﺎ ﺑﻪ ﻣﻮﺿﻮﻉ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ‪ ،‬ﻳﻌﻨﻲ ﺍﻧﺴﺎﻥ ﺑﺮﻣﻲﮔﺮﺩﺩ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ ﺩﺭﺑﺎﺭﺓ‬
‫ﺍﻧﺴﺎﻥ ﻭ ﻣﻄﺎﻟﻌﺔ ﺩﻗﻴﻖ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ ﻭﻱ‪ ،‬ﺑﺪﻭﻥ ﺷﻨﺎﺧﺖ ﻛﻠﻲ ﻭﺟﺎﻣﻊ ﺍﺯ ﺍﻧﺴﺎﻥ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺍﺯﺳﻮﻱ ﺩﻳﮕﺮ ﻛﻤﺘﺮ ﻧﻈﺮﻳﻪﺍﻱ‬
‫ﺭﺍ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﻣﻲﺗﻮﺍﻥ ﻣﻼﺣﻈﻪ ﻛﺮﺩ ﻛﻪ ﻣﺴﺘﻘﻞ ﺍﺯ ﻧﻈﺮﻳﻪ ﻫﺎﻱ ﺍﻧﺴﺎﻥﺷﻨﺎﺳﻲ ﺑﻨﺎ ﺷﺪﻩ ﺑﺎﺷﺪ؛ ﺣﺘﻲ ﺍﮔﺮ ﻧﻈﺮﻳﻪ ﭘﺮﺩﺍﺯ‪ ،‬ﭘﺰ‬
‫ﺍﺳﺘﻘﻼﻝ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﺍﻳﺪﺋﻮﻟﻮژﻱ ﻭ ﻓﻠﺴﻔﺔ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺭﺍ ﺍﺩﻋﺎ ﻧﻤﺎﻳﺪ ﻛﻪ ﻣﺘﺎﺳﻔﺎﻧﻪ ﺩﺭﺍﻛﺜﺮ ﻣﻮﺍﺭﺩ‪ ،‬ﺍﻳﻨﭽﻨﻴﻦ ﺍﺳﺖ‪ .‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬
‫ﻧﻈﺮﻳﻪ ﭘﺮﺩﺍﺯﺍﻥ ﻭﺑﻪ ﺗﺒﻊ ﺁﻧﻬﺎ‪ ،‬ﭘﻴﺮﻭﺍﻥ ﺧﺎﻡ ﺁﻧﻬﺎﻓﻜﺮ ﻣﻲ ﻛﻨﻨﺪ ﻣﻲ ﺗﻮﺍﻧﻨﺪ ﺑﺪﻭﻥ ﺭﺟﻮﻉ ﺑﻪ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ‪ ،‬ﺑﻪ ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ ﻭ‬
‫ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ ﻭﻱ ﺩﺳﺖ ﻳﺎﻓﺖ‪ .‬ﺩﺭﻋﻤﻞ‪ ،‬ﻧﻈﺮﻳﻪ ﻫﺎﻱ ﺁﻧﻬﺎ ﻣﺘﺎﺛﺮ ﺍﺯ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﺁﻧﺎﻥ ﻭ ﺣﺘﻲ ﺷﺰﺍﻳﻂ ﺍﺟﺘﻤﺎﻋﻲ ﻓﺮﻫﻨﮕﻲ‬
‫ﺯﻣﺎﻧﻪ ﺧﻮﻳﺶ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺍﺩﻋﺎ ﺑﻴﺎﻥ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﻧﻈﺰﻳﻪ ﺁﻧﻬﺎ ﻣﺒﺮﺍ ﺍﺯ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﻭﺷﺮﺍﻳﻂ ﺟﺎﺭﻱ ﺍﺳﺖ‪.‬‬
‫ﺍﺷﺘﺒﺎﻩ ﻧﺸﻮﺩ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ‪ " ،‬ﺗﺤﻠﻴﻞ" ﺑﻪ ﻣﻌﻨﺎﻱ ﺗﺠﺰﻳﻪ ﻛﺮﺩﻥ ﻭﺳﺎﺩﻩ ﻛﺮﺩﻥ ﺑﺤﺚ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺗﺤﻠﻴﻞ ﺑﻪ ﻣﻌﻨﺎﻱ ﻧﮕﺎﻩ ﺑﻪ‬
‫ﻣﻮﺿﻮﻉ ﺍﺯ ﻣﻨﻈﺮ ﻛﻠﻲِ ﻣﺒﺘﻨﻲ ﺑﺮ »ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﺍﻟﻬﻲ« ﺩﺭ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﺑﻮﻣﻲ ﺍﺳﺖ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺗﺤﻠﻴﻠﻲ‪ ،‬ﺍﻧﺴﺎﻥ ﺑﻪ ﻣﻨﺰﻟﺔ ﻳﻚ‬
‫ﻛﻠﻴﺖ ﭘﻴﭽﻴﺪﻩ ﻭ ﺩﺍﺭﺍﻱ ﺷﺎﻛﻠﺔ ﻣﻨﺴﺠﻤﻲ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﻨﺎ ﺷﺪﻩ ﻭ ﺷﻜﻞ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺷﺎﻛﻠﻪ‪ ،‬ﺭﻓﺘﺎﺭ ﻭﻱ ﺭﺍ ﺳﺎﻣﺎﻥ‬
‫ﻣﻲﺩﻫﺪ‪ .‬ﭼﻨﺎﻥ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻗﺮﺁﻥ ﻣﻲﻓﺮﻣﺎﻳﻨﺪ‪ ... » :‬ﻭﻛُﻞﱞ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻞُ ﻋ‪‬ﻠَﻰ ﺷَﺎﻛ‪‬ﻠَﺘ‪‬ﻪ‪«... ‬؛ »‪ ...‬ﻫﺮﻛﺲ ﺑﺮﺍﺳﺎﺱ ﺷﺎﻛﻠﻪﺍﺵ )ﻓﺮﺍﺧﻮﺭ‬
‫ﺧﻮﻳﺶ( ﻋﻤﻞ ﻣﻲﻛﻨﺪ ‪) «...‬ﺳﻮﺭﺓ ﺍﺳﺮﺍء ‪ ،‬ﺁﻳﺔ ‪.(84‬‬

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‫ﺩﺭﺍﻳﻦ ﻧﮕﺎﻩ‪» ،‬ﻓﻄﺮﺕ«‪ ،‬ﻧﻘﻄﺔ ﻋﺰﻳﻤﺖ ﻣﻄﺎﻟﻌﺔ ﺍﻧﺴﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﻓﻄﺮﺗﺎً ﺧﺪﺍﮔﺮﺍ‪ ،‬ﭘﺮﺳﺘﺶﮔﺮ‪ ،‬ﻧﻴﻜﻮﻳﻲ ﺩﻭﺳﺖ ﻭ ﺯﻳﺒﺎﮔﺮﺍ‬
‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻭﺟﻮﻩ ﻓﻄﺮﻱ‪ ،‬ﻭﺟﻮﻩ ﻣﻘﻮﻟﻪﺍﻱ ﺷﺪﻩ ﻧﻴﺴﺘﻨﺪ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﺁﻥﻫﺎ ﺭﺍ ﺩﺭﻳﻚ ﻛﻠﻴﺖ ﺗﻮﺣﻴﺪ ﻳﺎﻓﺘﻪ‪ ،‬ﺗﻔﻜﻴﻚ ﻛﺮﺩ‪ .‬ﺑﻬﺘﺮﺍﺳﺖ‬
‫ﺑﺮﺍﻱ ﺩﻭﺭ ﺷﺪﻥ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺳﻮء ﺑﺮﺩﺍﺷﺘﻲ‪ ،‬ﺑﮕﻮﻳﻴﻢ‪ :‬ﺍﻧﺴﺎﻥ ﺩﺭ ﺭﻭﺍﻥﺷﻨﺎﺳﻲ ﻣﺒﺘﻨﻲ ﺑﺮ ﺍﻧﺴﺎﻥﺷﻨﺎﺳﻲ ﺍﻟﻬﻲ‪ ،‬ﺍﻧﺴﺎﻥِ ﺧﺪﺍﮔﺮﺍﻱِ‬
‫ﭘﺮﺳﺘﺶﮔﺮِ ﻧﻴﻜﻮﻳﻲ ﺩﻭﺳﺖ‪ ‬ﺯﻳﺒﺎﻳﻲ ﭘﺴﻨﺪ ﺍﺳﺖ ﻛﻪ ﮔﻮﻳﻲ ﺗﻨﻬﺎ ﻳﻚ ﻭﻳﮋﮔﻲ ﺭﺍ ﺩﺭ ﻭﻱ ﺑﺮ ﻣﻲﺷﻤﺎﺭﻳﻢ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ‪ ،‬ﻧﺎﻇﺮ ﺑﻪ‬
‫" ﻳﻜﭙﺎﺭﭼﮕﻲ" ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ ﻣﻌﻨﺎﻱ ﺗﻮﺣﻴﺪ ﺩﺭﻋﻴﻦ ﻛﺜﺮﺕ ﺭﺍ ﺑﻪ ﺫﻫﻦ ﻣﺘﺒﺎﺩﺭ ﻧﻤﻲﻛﻨﺪ‪.‬‬

‫‪ .3‬ﺧﻮﺩ ﻭ ﺧﻮﻳﺸﺘﻦ‪ ،‬ﻧﻘﻄﻪ ﺁﻏﺎﺯﻳﻦ ﺩﺭﻣﺎﻧﮕﺮﻱ ﺍﻧﺴﺎﻥ‬

‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﺪ‪ ،‬ﻭﻗﺘﻲ ﻧﮕﺮﺵ ﻓﻄﺮﺕ ﻧﮕﺮﻱ ﺭﺍ ﺑﭙﺬﻳﺮﻳﻢ‪ ،‬ﻣﻄﺎﻟﻌﻪ ﻭ ﻭﺍﺭﺳﻲ ﻓﻄﺮﺕ‪ ،‬ﻧﻘﻄﻪ ﻋﺰﻳﻤﺖ ﻣﻄﺎﻟﻌﻪ ﺍﻧﺴﺎﻥ‬
‫ﺍﻟﻬﻲ ﺑﺸﻤﺎﺭ ﻣﻲ ﺭﻭﺩ ﻭ ﺑﺮﺍﻱ ﺩﺭﻣﺎﻧﮕﺮﻱ ﺭﻭﺍﻧﻲ‪ ،‬ﺗﻮﺟﻪ ﺑﻪ ﺧﻮﺩ ﻳﺎ ﺧﻮﻳﺸﺘﻦ)‪ (Self‬ﺭﺍ ﻣﻲ ﺗﻮﺍﻥ ﺑﻤﻨﺰﻟﻪ ﻧﻘﻄﻪ ﻋﺰﻳﻤﺖ ﺩﺭﻣﺎﻥ‬
‫ﻭﺍﺻﻼﺡ ﺭﻓﺘﺎﺭ ﺩﺭﻧﻈﺮ ﮔﺮﻓﺖ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﻓﻄﺮﺕ‪ ،‬ﻣﺒﻨﺎﻱ ﻓﻬﻢ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺭﻭﺍﻧﻲ؛ ﻭ ﺧﻮﻳﺸﺘﻦ‪ ،‬ﻣﺒﻨﺎﻱ ﺣﺮﻛﺖ ﺗﻐﻴﻴﺮ ﺩﺭ‬
‫ﺭﻭﺍﻥ ﺑﻨﻪ ﻫﺎ)‪ (Schema‬ﻭ ﻳﺎ ﺩﺭﻣﺎﻧﮕﺮﻱ ﺭﻭﺍﻧﻲ ﺑﺸﻤﺎﺭ ﻣﻲ ﺭﻭﺩ‪.‬‬
‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻳﻜﻲ ﻣﻨﻄﻖ ﻫﺸﻴﺎﺭﻱ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ‪ ،‬ﻭ ﺩﻳﮕﺮﻱ‬ ‫ﺩﻭﻣﻨﻄﻖ)‪(Logic‬‬ ‫ﺩﺭﺍﻳﻦ ﺭﻭﻱﺁﻭﺭﺩ)‪،(Approach‬‬
‫ﺑﺎﺯﮔﻮﻳﻲ ﻭ ﺑﺎﺯﻧﻤﺎﻳﻲ ﻣﻜﺮﺭ ﻭﻳﮋﮔﻴﻬﺎ ﻭﺗﻮﺍﻧﺎﻳﻲ ﻫﺎﻱ ﺧﻮﻳﺸﺘﻦ‪ .‬ﺑﻜﺎﺭﮔﻴﺮﻱ ﺍﻳﻦ ﺩﻭ ﻣﻨﻄﻖ‪ ،‬ﻣﻮﺟﺐ ﻣﻲ ﺷﻮﺩ‪ ،‬ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ ﺍﺯ‬
‫ﺧﻮﺩ ﻭ ﻣﺤﻴﻂ ﺑﻴﺮﻭﻧﻲ‪ ،‬ﺗﺼﺤﻴﺢ؛ ﻭ ﻣﺂﻻ ﭘﺎﺳﺨﻬﺎﻱ ﻋﺎﻃﻔﻲ ﻫﻴﺠﺎﻧﻲ ﻭﻱ ﻧﻴﺰ ﺑﺎ ﻭﺍﻗﻌﻴﺖ ﻫﻤﮕﻮﻥ ﺷﻮﺩ‪.‬‬
‫ﺑﺮﺍﺳﺎﺱ ﻣﺘﻮﻥ ﺭﻭﺍﻥ ﺷﻨﺎﺧﺘﻲ‪ ،‬ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ ﻣﻄﺎﺑﻖ ﺑﺎ ﻭﺍﻗﻌﻴﺖ‪ ،‬ﻭ ﻧﻴﺰ ﺍﺭﺯﺷﮕﺬﺍﺭﻱ ﻭﺍﻗﻌﻲ ﻭﻱ ﻧﺴﺒﺖ ﺑﻪ ﭘﺪﻳﺪﻩ ﻫﺎﻱ‬
‫ﺩﺭﻭﻧﻲ ﺑﻴﺮﻭﻧﻲ‪ ،‬ﻣﻮﺟﺐ ﻣﻲ ﺷﻮﺩ ﺭﻓﺘﺎﺭ ﻓﺮﺩ ﺗﺼﺤﻴﺢ ﺷﺪﻩ ﻭ ﺑﺎ ﺍﺻﻮﻝ ﺑﻬﺪﺍﺷﺖ ﺭﻭﺍﻧﻲ ﻣﻄﺎﺑﻘﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬

‫‪ .3-1‬ﻣﻨﻄﻖ ﺍﻭﻝ‪ :‬ﺷﻨﺎﺧﺖ ﺧﻮﻳﺶ‬

‫ﺑﺮﭘﺎﻳﻪ ﻣﻨﻄﻖ ﺍﻭﻝ‪ ،‬ﻧﻘﻄﺔ ﻋﺰﻳﻤﺖ ﺩﺭﻣﺎﻧﮕﺮﻱ ﻭﺍﺻﻼﺡ ﻧﮕﺮﺵ ﻭ ﺭﻓﺘﺎﺭ‪ ،‬ﺑﺎﺯﮔﺸﺖ ﺑﻪ "ﺧﻮﺩ"‪ ،‬ﺑﺎﺯﻧﻤﺎﻳﻲ ﻭ ﻳﺎﺩﺁﻭﺭﻱ ﺁﻥ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ‬
‫ﻭﺟﻪ ﻫﺸﻴﺎﺭﺍﻧﺔ ﺷﺨﺼﻴﺖ ﺍﺳﺖ »ﺑ‪‬ﻞِ ﺍﻟْﺈِﻧﺴ‪‬ﺎﻥُ ﻋ‪‬ﻠَﻰ ﻧَﻔْﺴ‪‬ﻪ‪ ‬ﺑ‪‬ﺼ‪‬ﻴﺮَﺓٌ«؛ »ﺍﻧﺴﺎﻥ ﺑﺮﻧﻔﺲ ﺧﻮﺩ ﺑﺼﻴﺮ ﺍﺳﺖ« )ﺳﻮﺭﺓ ﻗﻴﺎﻣﺖ‪ ،‬ﺁﻳﺔ ‪.(14‬‬
‫ﻫﺮﺍﻧﺪﺍﺯﻩ ﻫﺸﻴﺎﺭﻱ ﺍﻧﺴﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻭﻳﮋﮔﻴﻬﺎ ﻭﺗﻮﺍﻧﺎﻳﻲ ﻫﺎﻱ ﺧﻮﺩ ﺍﻓﺰﺍﻳﺶ ﻳﺎﺑﺪ‪ ،‬ﭘﺎﺳﺨﻬﺎﻱ ﻋﺎﻃﻔﻲ ﻫﻴﺠﺎﻧﻲ ﻭﻱ ﻭﺍﻗﻌﻲ ﺗﺮ ﻣﻲ‬
‫ﺷﻮﺩ‪" .‬ﻣﻨﻄﻖ ﻫﺸﻴﺎﺭﻱ"‪ ،‬ﻣﻨﻄﻘﻲ ﺍﺳﺖ ﻛﻪ ﺳﻼﻣﺖ ﻭﻳﺎ ﻧﺎﺳﻼﻣﺘﻲ ﺭﻭﺍﻧﻲ ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺒﻴﻴﻦ ﻣﻲ ﻛﻨﺪ‪ .‬ﻫﺮ ﺭﻭﺵ ﺩﺭﻣﺎﻧﻲ ﻛﻪ ﺑﺘﻮﺍﻧﺪ‬
‫ﻫﺸﻴﺎﺭﻱ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﻳﺶ ﺍﻓﺰﺍﻳﺶ ﺩﻫﺪ‪ ،‬ﺩﺭﻭﺍﻗﻊ ﻭﻱ ﺭﺍ ﺑﻪ ﺳﻮﻱ ﺳﻼﻣﺖ ﺭﻭﺍﻧﻲ ﻭ ﺗﻮﺟﻪ ﺑﻴﺸﺘﺮ ﺑﻪ ﻓﻄﺮﺕ ﺧﻮﻳﺶ‬
‫ﺭﺍﻫﻨﻤﺎﻳﻲ ﻣﻲ ﻛﻨﺪ‪.‬‬
‫‪ (Self‬ﺑﻪ ﺍﺣﺴﺎﺱ ﺳﺮﺧﻮﺷﻲ ﻭ "ﺧﻮﺩﺗﻬﻲ‬ ‫"ﺧﻮﺩﺍﻓﺰﺍﻳﻲ")‪enhancing‬‬ ‫ﺩﺭﺑﺮﺭﺳﻲ ﻫﺎﻱ ﻓﺮﺍﻭﺍﻥ ﻣﺸﺨﺺ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ‬
‫‪ (Self‬ﺑﻪ ﺍﺣﺴﺎﺱ ﺍﻧﺪﻭﻩ ﻣﻨﺘﻬﻲ ﻣﻲ ﺷﻮﺩ‪ .‬ﺑﺮﺍﻳﻦ ﺍﺳﺎﺱ‪ ،‬ﺧﻮﺩﺍﻓﺰﺍﻳﻲ ﺭﺍ ﻣﻲ ﺗﻮﺍﻥ ﺛﻤﺮﻩ ﺑﺎﺯﮔﻮﻳﻲ ﻧﻌﻤﺘﻬﺎ‬ ‫)‪deflating‬‬ ‫ﺳﺎﺯﻱ"‬
‫ﻭﺩﺍﺷﺘﻪ ﻫﺎﻱ ﺩﺭﻭﻧﻲ ﻭﺑﺮﻭﻧﻲ؛ ﻭ ﺧﻮﺩﺗﻬﻲ ﺳﺎﺯﻱ ﺭﺍ ﻣﻲ ﺗﻮﺍﻥ ﻏﻔﻠﺖ ﺍﺯ ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺫﺍﺗﻲ ﻭﺍﻛﺘﺴﺎﺑﻲ ﻗﻠﻤﺪﺍﺩ ﻧﻤﻮﺩ‪.‬‬
‫ﺩﺭﻣﺘﻮﻥ ﺗﻌﻠﻴﻢ ﻭﺗﺮﺑﻴﺖ ﺍﺳﻼﻣﻲ ﺑﺮﻣﻮﺿﻮﻉ ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ ﺑﻤﻨﺰﻟﻪ ﻣﻘﺪﻣﻪ ﺍﻱ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺖ ﺧﺪﺍﻭﻧﺪ‪ ،‬ﺗﺎﻛﻴﺪﻓﺮﺍﻭﺍﻥ ﺷﺪﻩ‬
‫ﺍﺳﺖ‪" .‬ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻓﻘﺪ ﻋﺮﻑ ﺭﺑﻪ" )ﺍﻣﺎﻡ ﻋﻠﻲ ﻉ‪ ،‬ﻏﺮﺭﺍﻟﺤﻜﻢ‪ ،‬ﺝ‪ ،2‬ﺹ‪(164‬؛ "ﺍﻓﻀﻞ ﺍﻟﻤﻌﺮﻓﻪ ﻣﻌﺮﻓﻪ ﺍﻻﻧﺴﺎﻥ ﻧﻔﺴﻪ‪،‬‬
‫ﺑﺮﺗﺮﻳﻦ ﺷﻨﺎﺧﺘﻬﺎ‪ ،‬ﺷﻨﺎﺧﺖ ﺧﻮﻳﺸﺘﻦ ﻭﺧﻮﺩﺷﻨﺎﺳﻲ ﺍﺳﺖ" )ﺍﻣﺎﻡ ﻋﻠﻲ ﻉ‪ ،‬ﻫﻤﺎﻥ ﻣﻨﺒﻊ‪ ،‬ﺣﺪﻳﺚ ‪(4631‬؛ " ﻻﺗﺠﻬﻞ ﻧﻔﺴﻚ ﻓﺎﻥ‬

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‫ﺍﻟﺤﺎﻫﻞ ﻣﻌﺮﻓﻪ ﻧﻔﺴﻪ ﺟﺎﻫﻞ ﻳﻜﻞ ﺷﻲ؛ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩﺟﺎﻫﻞ ﻣﺒﺎﺵ‪ ،‬ﺯﻳﺮﺍ ﻛﺴﻲ ﻛﻪ ﺑﻪ ﺧﻮﺩ ﺟﺎﻫﻞ ﺑﺎﺷﺪ ﻧﺴﺒﺖ ﺑﻪ ﻫﻤﻪ ﭼﻴﺰ‬
‫ﺟﺎﻫﻞ ﺧﻮﺍﻫﺪﺑﻮﺩ" )ﺍﻣﺎﻡ ﻋﻠﻲ ﻉ‪ ،‬ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ‪ ،‬ﺧﻄﺒﻪ ‪.(103‬‬
‫ﺩﺭﺗﻔﻜﺮﺻﺪﺭﺍﻳﻲ‪ ،‬ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ ﺑﻤﻨﺰﻟﻪ ﮔﻮﻫﺮ ﻫﻤﻪ ﺷﻨﺎﺧﺘﻬﺎ ﻭ ﺭﻣﺰﺁﮔﺎﻫﻲ ﺍﺯﻋﺎﻟﻢ ﻭﻋﺮﻓﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪ .‬ﺑﺪﻭﻥ ﭼﻨﻴﻦ‬
‫ﻣﻌﺮﻓﺘﻲ ﻫﻤﻪ ﺍﺑﻮﺍﺏ ﻭﺍﻗﻌﻲ ﺩﺍﻧﺎﻳﻲ ﺑﺮﺍﻱ ﺍﻧﺴﺎﻥ ﻣﺴﺪﻭﺩ ﻣﻲ ﻣﺎﻧﺪ) ﻣﻼﺻﺪﺭﺍ‪ ،‬ﺭﺳﺎﻟﻪ ﺳﻪ ﺍﺻﻞ‪ ،‬ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ‪ ،‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﻛﺮﻣﻲ‪،‬‬
‫‪ .(1382‬ﻋﻠﺖ ﺍﻳﻦ ﺍﻫﺘﻤﺎﻡ ﺑﺮﺍﻱ ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎﻥ‪ ،‬ﺳﻌﻪ ﻭﺟﻮﺩﻱ ﺍﻭﺳﺖ ﻛﻪ ﺩﺭﺍﻧﺴﺎﻥ ﺩﻳﺪﻩ ﻣﻲ ﺷﻮﺩ‪ ،‬ﺑﻪ ﮔﻮﻧﻪ ﺍﻱ ﻛﻪ ﺑﺎﺷﻨﺎﺧﺖ‬
‫ﺍﻧﺴﺎﻥ‪ ،‬ﮔﻮﻳﺎ ﺑﻪ ﻫﻤﻪ ﻋﺎﻟﻢ ﻭﻧﺸﺌﺎﺕ ﻫﺴﺘﻲ‪ ،‬ﺁﮔﺎﻫﻲ ﺣﺎﺻﻞ ﻣﻲ ﺷﻮﺩ ﻭﻫﺮﺁﻧﻜﻪ ﺍﻭﺭﺍ ﺑﺸﻨﺎﺳﺪ ﺑﻪ ﻫﺴﺘﻲ ﻧﺎﻣﺘﻨﺎﻫﻲ ﻭﻣﺘﻌﺎﻟﻲ‬
‫ﻣﻌﺮﻓﺖ ﻣﻲ ﻳﺎﺑﺪ‪.‬‬
‫ﺩﺭﺑﻴﻦ ﻣﺘﻔﻜﺮﺍﻥ ﺍﻧﺪﻳﺸﻪ "ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺧﻮﻳﺸﺘﻦ"‪ ،‬ﻋﻼﻣﻪ ﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻱ‪ ،‬ﺑﺎ ﺍﺭﺍﺋﻪ " ﻧﻈﺮﻳﻪ ﺧﻮﺩﻱ ﻭ ﺑﻲ ﺧﻮﺩﻱ" ﻛﻪ‬
‫ﺩﺭﻗﺎﻟﺐ ﺷﻌﺮ ﺁﻣﺪﻩ ﺍﺳﺖ‪ ،‬ﺧﻮﺩﻱ ﺭﺍ ﻋﺎﻣﻞ ﺣﻴﺎﺕ ﺍﻧﺴﺎﻧﻲ ﻭﺣﺎﻣﻌﻪ ﺍﻧﺴﺎﻧﻲ ﻣﻄﺮﺡ ﻣﻲ ﻛﻨﺪ‪ .‬ﺣﻀﺮﺕ ﺁﻳﺖ ﺍﷲ ﺳﻴﺪﻋﻠﻲ ﺧﺎﻣﻨﻪ‬
‫ﺍﻱ ﺩﺭﻣﻘﺎﻟﻪ ﺧﻮﺩ ﺩﺭﺑﺎﺭﻩ ﺍﻗﺒﺎﻝ ﻣﻲ ﻧﻮﻳﺴﻨﺪ ‪ " :‬ﺍﻗﺒﺎﻝ ﻃﺮﺡ ﻳﻚ ﻓﻠﺴﻐﻪ ﺭﺍ ﺭﻳﺨﺖ‪ .‬ﺧﻮﺩﻱ‪ ،‬ﻓﻠﺴﻔﻪ ﺍﻱ ﺍﺯﻧﻮﻉ ﻓﻠﺴﻔﻪ ﺫﻫﻨﻲ ﻣﻮﺭﺩ‬
‫ﻧﻈﺮﻣﺎ ﻧﻴﺴﺖ‪ .‬ﻣﻔﻬﻮﻡ ﺧﻮﺩﻱ‪ ،‬ﻳﻚ ﻣﻔﻬﻮﻡ ﺍﻧﺴﺎﻧﻲ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭﭘﻮﺷﺶ ﺗﻌﺒﻴﺮﺍﺕ ﻓﻠﺴﻔﻲ ﻭﺑﺎﺁﻫﻨﮓ ﻳﻚ ﺗﺒﻴﻴﻦ ﻓﻠﺴﻔﻲ‬
‫ﺑﻴﺎﻥ ﺷﺪﻩ ﺍﺳﺖ‪ ....‬ﺧﻮﺩﻱ ﺩﺭﻣﻔﻬﻮﻡ ﺍﻗﺒﺎﻝ‪ ،‬ﻋﺒﺎﺭﺕ ﺍﺯﺍﺣﺴﺎﺱ ﺷﺨﺼﻴﺖ ﺍﺳﺖ‪ ،‬ﺩﺭﻙ ﺷﺨﺼﻴﺖ‪ ،‬ﺧﻮﺩﻧﮕﺮﻱ‪ ،‬ﺧﻮﺩﺍﻧﺪﻳﺸﻲ‪،‬‬
‫ﺧﻮﺩﺷﻨﺎﺳﻲ‪ ،‬ﺩﺭﻙ ﺧﻮﺩ‪ ،‬ﻣﻔﻬﻮﻡ ﺧﻮﺩﻱ ﺍﻗﺒﺎﻝ ﺍﺳﺖ‪....‬ﺧﻮﺩﻱ‪ ،‬ﻫﻤﺎﻥ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﺟﺎﻳﺶ ﺩﺭﻫﻨﺪ ﺧﺎﻟﻲ ﺑﻮﺩ‪ ،‬ﻭ ﺑﺎ ﻳﻚ‬
‫ﺩﻳﺪﻛﻠﻲ‪ ،‬ﺩﺭﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺧﺎﻟﻲ ﺑﻮﺩ‪ ....‬ﻻﺯﻡ ﺑﻮﺩ ﻣﻠﺘﻬﺎﻱ ﻣﺴﻠﻤﺎﻥ ﺑﻪ ﺧﻮﺩﺷﺎﻥ ﺑﺮﮔﺮﺩﻧﺪ ﻳﻌﻨﻲ ﺑﻪ ﻧﻈﺎﻡ ﺍﺭﺯﺷﻲ ﺍﺳﻼﻡ ﺑﺮﮔﺮﺩﻧﺪ‬
‫ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﻣﻔﻬﻮﻣﻲ ﺍﺳﺖ ﻛﻪ ﺍﻗﺒﺎﻝ ﺩﻧﺒﺎﻝ ﺁﻥ ﺍﺳﺖ" )ﻛﻠﻴﺎﺕ ﺍﻗﺒﺎﻝ‪ ،‬ﺑﻪ ﻛﻮﺷﺶ ﺍﻛﺒﺮﺑﻬﺪﺍﺭﻭﻧﺪ‪ ،‬ﺹ‪19‬ﻭ‪.(20‬‬
‫ﺍﻗﺒﺎﻝ‪ ،‬ﻣﻮﻓﻘﻴﺖ ﺩﺭﺯﻧﺪﮔﻲ ﻭﺷﻜﻮﻓﺎﻳﻲ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ ﺷﻨﺎﺧﺖ ﺧﻮﺩ ﻣﻲ ﺩﺍﻧﺪ‪ .‬ﺍﻭ ﺍﻧﺴﺎﻧﻲ ﺭﺍ ﺩﺭﺍﺷﻌﺎﺭ ﺧﻮﺩ ﻣﻄﺮﺡ ﻣﻲ ﻛﻨﺪ ﻛﻪ‬
‫ﻣﺘﻬﻮﺭ‪ ،‬ﺳﺨﺘﻜﻮﺵ ﻭﻣﺘﻜﻲ ﺑﻪ ﻧﻔﺲ ﻭ ﺁﮔﺎﻩ ﺑﻪ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ‪ .‬ﻓﻠﺴﻔﻪ ﺧﻮﺩﻱِ ﺍﻗﺒﺎﻝ‪ ،‬ﻋﺼﺎﺭﻩ ﺍﻱ ﺍﺯ ﺍﺳﻼﻡ ﻭﻋﺮﻓﺎﻥ ﺷﺮﻗﻲ ﺍﺳﺖ‬
‫ﻭ ﺑﻤﻨﺰﻟﻪ ﺭﺍﻫﻲ ﺑﻪ ﺳﻮﻱ ﻛﻤﺎﻝ ﻧﻔﺴﺎﻧﻲ ﺍﺳﺖ‪ .‬ﺩﺭﻧﻈﺮﻳﻪ ﺍﻗﺒﺎﻝ‪ ،‬ﻭﻗﺘﻲ ﺍﻧﺴﺎﻥ ﺑﻪ ﺧﻮﺩﻱ ﻣﻲ ﺭﺳﺪ‪ ،‬ﻫﺸﻴﺎﺭ ﻣﻲ ﺷﻮﺩ‪ .‬ﺩﺭﻧﻈﺮ ﻭﻱ‬
‫ﺍﺻﻞ ﻧﻈﺎﻡ ﻋﺎﻟﻢ ﺍﺯﺧﻮﺩﻱ ﺍﺳﺖ ﻭﺗﺴﻠﺴﻞ ﺣﻴﺎﺕ ﺗﻌﻴﻨﺎﺕ ﻭﺟﻮﺩ‪ ،‬ﺑﺮﺍﺳﺘﺤﻜﺎﻡ ﺧﻮﺩﻱ‪ ،‬ﺍﻧﺤﺼﺎﺭ ﺩﺍﺭﺩ‪.‬‬
‫ﻫﺮﭼﻪ ﻣﻲ ﺑﻴﻨﻲ ﺯﺍﺳﺮﺍﺭ ﺧﻮﺩﻱ ﺍﺳﺖ‬ ‫ﭘﻴﻜﺮﻫﺴﺘﻲ ﺯﺁﺛﺎﺭ ﺧﻮﺩﻱ ﺍﺳﺖ‬
‫ﺧﻔﺘﻪ ﺩﺭﻫﺮﺫﺭﻩ ﻧﻴﺮﻭﻱ ﺧﻮﺩﻱ ﺍﺳﺖ‬ ‫ﻭﺍﻧﻤﻮﺩﻥ ﺧﻮﻳﺶ ﺭﺍﺧﻮﻱ ﺧﻮﺩﻱ ﺍﺳﺖ‬
‫ﭘﺲ ﺑﻪ ﻗﺪﺭﺍﺳﺘﻮﺍﺭﻱ ﺯﻧﺪﮔﻲ ﺍﺳﺖ‬ ‫ﭼﻮﻥ ﺣﻴﺎﺕ ﻋﺎﻟﻢ ﺍﺯ ﺯﻭﺭﺧﻮﺩﻱ ﺍﺳﺖ‬
‫ﻫﺴﺘﻲ ﺑﻲ ﻣﺎﻳﻪ ﺭﺍ ﮔﻮﻫﺮ ﻛﻨﺪ‬ ‫ﻗﻄﺮﻩ ﭼﻮﻥ ﺣﺮﻑ ﺧﻮﺩﻱ ﺍﺯﺑﺮﻛﻨﺪ‬
‫ﭘﻴﻜﺮﺵ ﻣﻨﺖ ﭘﺬﻳﺮ ﺳﺎﻏﺮ ﺍﺳﺖ‬ ‫ﺑﺎﺩﻩ ﺍﺯﺿﻌﻒ ﺧﻮﺩﻱ ﺑﻲ ﭘﻴﻜﺮﺍﺳﺖ‬
‫ﻣﻲ ﮔﺸﺎﻳﺪ ﻗﻠﺰﻣﻲ ﺍﺯﺟﻮﻱ ﺯﻳﺴﺖ‬ ‫ﭼﻮﻥ ﺧﻮﺩﻱ ﺁﺭﺩ ﺑﻪ ﻫﻢ ﻧﻴﺮﻭﻱ ﺯﻳﺴﺖ‬

‫‪ .3-2‬ﻣﻨﻄﻖ ﺩﻭﻡ‪ :‬ﺑﺎﺯﮔﻮﻳﻲ ﺗﻮﺍﻧﺎﻳﻲ ﻫﺎ‬

‫ﺑﺎﺯﻧﻤﺎﻳﻲ ﻭ ﺑﻪ ﻳﺎﺩﺁﻭﺭﺩﻥ ﻣﻜﺮﺭ ﺗﻮﺍﻧﺎﻳﻲ ﻫﺎﻱ ﺩﺭﻭﻧﻲ ﻭﺑﺮﻭﻧﻲ ﺧﻮﻳﺶ‪ ،‬ﻣﺠﻤﻮﻋﻪ ﺍﻱ ﺍﺯ ﺗﺼﺎﻭﻳﺮ ﺩﺭﺑﺎﺭﻩ ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻲ‬
‫ﺁﻭﺭﺩ ﻛﻪ ﺑﺘﺪﺭﻳﺞ ﺩﺭﻳﻚ ﺷﺎﻛﻠﻪ ﻭ ﻃﺮﺣﻮﺍﺭﻩ ﺫﻫﻨﻲ)‪ (Schema‬ﺗﻮﺣﻴﺪ ﻣﻲ ﻳﺎﺑﻨﺪ‪ .‬ﺍﮔﺮﺍﻳﻦ ﺗﺼﺎﻭﻳﺮ ﺑﺮﻣﺒﻨﺎﻱ ﺗﻮﺍﻧﺎﻳﻴﻬﺎ ﺷﻜﻞ ﺑﮕﻴﺮﺩ‪،‬‬

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‫‪Negative‬‬ ‫ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﻣﺜﺒﺖ)‪ (Positive Self-concept‬ﻭ ﺍﮔﺮﺑﺮﻣﺒﻨﺎﻱ ﺍﻧﻌﻜﺎﺱ ﻧﺎﺗﻮﺍﻧﺎﻳﻴﻬﺎ ﺷﻜﻞ ﺑﮕﻴﺮﺩ‪ ،‬ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﻣﻨﻔﻲ)‬
‫‪ (Self-concept‬ﺭﺍ ﺑﻮﺟﻮﺩ ﻣﻲ ﺁﻭﺭﺩ‪ .‬ﭘﺲ ﺍﻧﻌﻜﺎﺱ ﺗﻮﺍﻧﺎﻳﻴﻬﺎ ﻭﻳﺎ ﻧﺎﺗﻮﻧﺎﻳﻴﻬﺎ ﺑﻪ ﺍﻧﺴﺎﻥ‪ ،‬ﻣﻮﺟﺪ ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﻓﺮﺩ ﺧﻮﺍﻫﺪﺷﺪ‪.‬‬
‫ﺍﺯﺳﻮﻱ ﺩﻳﮕﺮ‪ ،‬ﺑﺎﺯﮔﻮﻳﻲ ﻣﻜﺮﺭ ﺗﻮﺍﻧﺎﻳﻴﻬﺎ ﻣﻨﺠﺮ ﺑﻪ ﺷﻜﻞ ﮔﻴﺮﻱ ﺑﺎﻭﻫﺎﻳﻲ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﻧﮕﺮﺵ ﻭﺭﻓﺘﺎﺭﻫﺎﻱ ﻭﻱ ﺭﺍ ﺳﺎﻣﺎﻥ ﻣﻲ‬
‫ﺩﻫﻨﺪ‪.‬‬
‫ﻗﺮﺁﻥ ﻣﺠﻴﺪ ﺑﺎ ﺁﻳﻪ "‪ ...‬ﻓﺎﻣﺎ ﺑﻨﻌﻤﻪ ﺭﺑﻚ ﻓﺤﺪﺙ‪ ،‬ﻧﻌﻤﺘﻬﺎﻱ ﺧﻮﺩﺭﺍﺑﺎﺯﮔﻮ ﻛﻨﻴﺪ"‪ ،‬ﺑﻪ ﺧﻮﺑﻲ ﺑﺎﺯﮔﻮ ﻧﻤﻮﺩﻥ ﻧﻌﻤﺘﻬﺎ)ﺗﻮﺍﻧﺎﻳﻴﻬﺎ(‬
‫ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻭﻇﻴﻔﻪ ﺭﺷﺪ ﻭﺗﻌﺎﻟﻲ ﻣﻄﺮﺡ ﻣﻲ ﺳﺎﺯﺩ‪.‬‬
‫ﺩﺭﻳﻚ ﺭﻭﻳﻜﺮﺩ ﺍﺭﺗﺒﺎﻃﺎﺗﻲ‪ ،‬ﺑﺎﺯﮔﻮﻧﻤﻮﺩﻥ ﺗﻮﺍﻧﺎﻳﻴﻬﺎ ﻭﻧﻌﻤﺘﻬﺎﻱ ﺧﺪﺍﻭﻧﺪﻱ ﺑﻤﻨﺰﻟﻪ ﺣﻀﻮﺭ ﺁﻧﻬﺎ ﺩﺭ " ﺩﺳﺘﻮﺭﻛﺎﺭ ﺫﻫﻨﻲ"‬
‫ﺩﺭﺳﻄﺢ ﻫﺸﻴﺎﺭ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ .‬ﻋﻤﻮﻣﺎ ﺩﻏﺪﻏﻪ ﻫﺎﻱ ﺍﻧﺴﺎﻥ‪ ،‬ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺩﺳﺘﻮﺭﻛﺎﺭ ﺫﻫﻨﻲ ﻓﺮﺩ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻲ ﺗﻮﺟﻪ ﺑﻪ ﺗﻮﺍﻧﺎﻳﻴﻬﺎ‬
‫ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺳﻄﺢ ﻫﺸﻴﺎﺭ ﺫﻫﻦ ﺑﺎﺷﺪ؛ ﺑﺪﻳﻦ ﻣﻌﻨﺎﺳﺖ ﻛﻪ ﺍﻧﺴﺎﻥ ﻫﻤﻮﺍﺭﻩ ﺑﻪ ﺗﻮﺍﻧﺎﻳﻴﻬﺎ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﺧﻮﻳﺶ ﻫﺸﻴﺎﺭ ﺍﺳﺖ‬
‫ﻭﻧﺴﺒﺖ ﺑﻪ ﺁﻧﻬﺎ ﻏﻔﻠﺖ ﻧﻤﻲ ﻭﺭﺯﺩ‪ .‬ﺍﻳﻦ ﻫﺸﻴﺎﺭﻱ ﻣﺴﺘﻤﺮ‪ ،‬ﺑﻪ ﺍﻧﺴﺎﻥ‪ ،‬ﺧﻮﺩﺁﮔﺎﻫﻲ ﻭ ﻧﻮﻋﻲ ﻣﺮﺍﻗﺒﺖ ﺍﺯ "ﺟﺎﻥ" ﺭﺍ ﻫﺪﻳﻪ ﻣﻲ ﺩﻫﺪ‪.‬‬
‫ﻃﺒﻴﻌﻲ ﺍﺳﺖ ﺭﻓﺘﺎﺭ ﺍﻧﺴﺎﻧﻲ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﻧﺴﺒﺖ ﺑﻪ ﻧﻌﻤﺘﻬﺎﻱ ﺧﻮﻳﺶ ﻫﺸﻴﺎﺭ ﺍﺳﺖ‪ ،‬ﺭﻓﺘﺎﺭﻱ ﭘﺨﺘﻪ ﺗﺮ ﻭﻣﻨﺴﺠﻢ ﺗﺮ ﺧﻮﺍﻫﺪﺑﻮﺩ‪.‬‬
‫ﺩﺭﻣﻘﺎﺑﻞ ﻧﻴﺰ ﻣﻲ ﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻧﺎﻫﺸﻴﺎﺭﻱ ﻧﺴﺒﺖ ﺑﻪ ﮔﻮﻫﺮ ﻭﺟﻮﺩﻱ ﻭﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺍﻧﺴﺎﻧﻲ‪ ،‬ﻣﻮﺟﺐ ﺑﺪﺭﻓﺘﺎﺭﻱ ﻭﻧﺎﺑﺴﺎﻣﺎﻧﻲ‬
‫ﺭﻭﺣﻲ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺩﺭ ﺭﻭﺍﻳﺘﻲ ﺍﺯ ﺍﻣﺎﻡ ﻫﺎﺩﻱ )ﻉ( ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺗﺎﻳﻴﺪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺁﻥ ﻣﻌﺼﻮﻡ ﻧﻘﻞ ﺷﺪﻩ ﺍﺳﺖ ﻛﻪ" ﺍﺯ ﺷﺮ‬
‫ﻛﺴﻲ ﻛﻪ ﺧﻮﺩﺭﺍ ﻛﻮﭼﻚ ﻭ ﻛﻬﺘﺮ ﻣﻲ ﭘﻨﺪﺍﺭﺩ‪ ،‬ﺩﺭﺍﻣﺎﻥ ﻧﺒﺎﺷﻴﺪ"‪.‬‬

‫‪ .4‬ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ‪ :‬ﺭﻭﺵ ﺩﺭﻣﺎﻧﻲ‬

‫ﻣﻨﻄﺒﻖ ﺑﺮ ﻣﻨﻄﻖ ﻓﻄﺮﺕ ﻧﮕﺮﻱ ﻭﻧﮕﺎﻩ ﺑﻪ ﺍﻧﺴﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻛﻠﻴﺖ ﻣﻨﺴﺠﻢ‪ ،‬ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ﺗﻮﺳـﻂ ﻧﮕﺎﺭﻧـﺪﻩ ﺗـﺪﻭﻳﻦ‬
‫ﻭﻃﺮﺍﺣﻲ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﻭﺵ ﻣﻨﻄﺒﻖ ﺑﺎ ﺍﻧﺴﺎﻥ ﺷﻨﺎﺳﻲ ﺍﻟﻬﻲ‪ ،‬ﺗﻮﺟﻪ ﺑﻪ ﻧﮕﺮﺵ ﻛﻠﻲ ﻧﮕﺮﻱ ﺩﺭﺑﺎﺭﻩ ﺍﻧﺴﺎﻥ ﻭ ﺑﻴﺪﺍﺭ ﻧﻤـﻮﺩﻥ‬
‫ﻓﻄﺮﺕ ﺍﻟﻬﻲ ﺗﺪﻭﻳﻦ ﻭﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺑﺮﺍﺳﺎﺱ ﻣﺒﺎﻧﻲ ﺭﻭﺍﻥ ﺷﻨﺎﺧﺘﻲ ﻛﻪ ﺍﺯ ﻧﻈﺮﻳﺎﺕ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻋﻤﺪﺗﺎ ﺷﻨﺎﺧﺘﻲ ﺑﻮﻳﮋﻩ ﺑﻚ ﻭﺍﻟﻴﺲ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺒﺎﻧﻲ ﺗﻌﻠـﻴﻢ‬
‫ﻭ ﺗﺮﺑﻴﺖ ﺍﺳﻼﻣﻲ‪ ،‬ﻭ ﻧﻴﺰ " ﻧﻈﺮﻳﻪ ﺧﻮﺩﻱ" ﻋﻼﻣﻪ ﺍﻗﺒﺎﻝﻻﻫﻮﺭﻱ ﺑﺪﺳﺖ ﺁﻣﺪﻩ ﺍﺳﺖ؛ ﻣﺸﺨﺺ ﻣﻲﺷﻮﺩ ﻛـﻪ ﺍﺭﺟـﺎﻉ ﺍﻓـﺮﺍﺩ ﺑـﻪ‬
‫ﺧﻮﻳﺸﺘﻦ ﻭ ﻫﺸﻴﺎﺭﻧﻤﻮﺩﻥ ﺁﻧﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ‪ ،‬ﻣﻮﺟﺐ ﺧﻮﺩﺁﮔﺎﻫﻲ ﻭ ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﺁﻧﺎﻥ ﻣﻲﺷﻮﺩ‪ .‬ﺍﺭﺗﻘﺎء ﺳـﻄﺢ‬
‫ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﺑﻪ ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﺍﻋﺘﻤﺎﺩ ﺑﻪ ﻧﻔﺲ ﻣﻲﺍﻧﺠﺎﻣﺪ ﻛﻪﻣﻲﺗﻮﺍﻧﺪ ﻧﻘﺶ ﺍﻧﮕﻴﺰﺷﻲ ﺍﻳﻔﺎ ﻧﻤﺎﻳﺪ‪.‬‬
‫ﺑﻪ ﺑﻴﺎﻥ ﺩﻳﮕﺮ ﺭﺟﻮﻉ ﺑﻪ ﺧﻮﺩ‪ ،‬ﻭ ﻣﺮﻭﺭ ﺁﻥﻣﻲﺗﻮﺍﻧﺪ ﻧﻘﺶ ﺍﺻﻼﺣﻲ ﻭ ﺩﺭﻣﺎﻧﻲ ﺑﺮﺍﻱ ﺍﺭﺗﻘﺎء ﺳﻄﺢ ﺷﺨﺼﻴﺖ ﺁﺩﻣﻲ ﺑﺎﺯﻱ ﻛﻨﺪ‪.‬‬
‫ﺑﺮﺍﻳﻦ ﺍﺳﺎﺱ‪ ،‬ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ)‪ (Self-review‬ﺗﺪﻭﻳﻨﻲ ﺍﺯ ﻣﺒﺎﻧﻲ ﻧﻈﺮﻱ ﻣـﺬﻛﻮﺭ ﺍﺳـﺖ ﻛـﻪ ﺑﺮﺍﺳـﺎﺱ ﺍﺻـﻞ ﻫﻤﺒﺴـﺘﮕﻲ‬
‫ﺧﻮﺩﻫﺸﻴﺎﺭﻱ ﻭﺗﻨﺎﺳﺐ ﭘﺎﺳﺨﻬﺎﻱ ﻋﺎﻃﻔﻲ ﻫﻴﺠﺎﻧﻲ‪ ،‬ﺩﺭ ﭼﻨﺪﮔﺎﻡ ﺍﺟﺮﺍ ﻣﻲﺷﻮﺩ‪ .‬ﻧﺘﻴﺠﻪ ﮔﺎﻣﻬﺎﻱ ﺭﻭﺵ ﻣـﺮﻭﺭ ﺧـﻮﺩ‪ ،‬ﻭﺻـﻮﻝ ﺑـﻪ‬
‫ﻧﻮﻋﻲ ﺧﻮﺩﻫﺸﻴﺎﺭﻱ ﺍﺳﺖ ﻛﻪ ﺑﺘﺪﺭﻳﺞ ﭘﺎﺳﺨﻬﺎﻱ ﻋﺎﻃﻔﻲ ﺍﻭﺭﺍ ﺗﺼﺤﻴﺢ ﻣﻲ ﻛﻨـﺪ‪ .‬ﺩﺭ ﺍﻳـﻦ ﮔﺎﻣﻬـﺎ ﺿـﻤﻦ ﺁﻧﻜـﻪ ﻓـﺮﺩ ﺧـﻮﺩ ﺭﺍ‬
‫ﺗﻮﺻﻴﻒ ﻣﻲﻛﻨﺪ‪ ،‬ﻣﻮﺭﺩﺍﺭﺯﻳﺎﺑﻲ ﺭﻭﺍﻥ ﺷﻨﺎﺱ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ ﻭ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺗﻜﻨﻴﻚ "ﻣﺮﻭﺭ" ﻭ" ﺍﻧﻌﻜﺎﺱ" ﺗﻮﺳﻂ ﺭﻭﺍﻥ ﺷﻨﺎﺱ‪،‬‬
‫ﺑﻪ ﺍﺣﺴﺎﺳﺎﺕ ﻣﻨﻔﻲ ﻭ ﻣﺜﺒﺖ ﺧﻮﻳﺶ ﻫﺸﻴﺎﺭ ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺵ ﻓﺮﺩ ﺑﺘﺪﺭﻳﺞ ﺑﺎﻭﺭﻫﺎﻱ ﻣﻨﻔﻲ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﺩﺭ ﻗﺎﻟﺐ ﺟﻤﻼﺕ‬

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‫ﻣﺘﻔﺎﻭﺕ ﺍﺑﺮﺍﺯ ﻣﻲ ﻛﻨﺪ‪ ،‬ﺑﻪ ﺑﺎﻭﺭﻫﺎﻱ ﻣﺜﺒﺖ ﺗﺒﺪﻳﻞ ﻣﻲ ﺳﺎﺯﺩ‪ .‬ﭘﻴﮕﻴﺮﻱ ﻣﺮﻭﺭﺟﻤﻼﺕ ﻭﺍﻧﻌﻜﺎﺱ ﺍﺣﺴﺎﺳﺎﺕ ﻭﻧﮕﺮﺷﻬﺎﻱ ﻣﺜﺒﺖ ﺑـﻪ‬
‫ﻓﺮﺩ‪ ،‬ﺩﺭﮔﺎﻣﻬﺎﻱ ﺑﻌﺪﻱ ﺍﺩﺍﻣﻪ ﻣﻲﻳﺎﺑﺪ‪ .‬ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﺩ‪ ،‬ﻳﻚ ﻣﺪﺍﺧﻠﻪ ﺩﺭﻣﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺗﻮﺳﻂ ﻧﮕﺎﺭﻧﺪﻩ ﺗـﺪﻭﻳﻦ ﺷـﺪﻩ ﺍﺳـﺖﻭ‬
‫ﻣﺒﺘﻨﻲ ﺑﺮ ﺭﻭﻱﺁﻭﺭﺩ ﺷﻨﺎﺧﺘﻲ ﻭ ﻣﺒﻨﺎﻱ ﻧﻈﺮﻱ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﻭﺵ ﺩﺍﺭﺍﻱ ﭼﻨﺪ ﻣﺮﺣﻠﻪ ﺍﺳﺖ ‪:‬‬
‫‪ .4-1‬ﻣﺮﺣﻠﻪ ﺗﻮﺻﻴﻒ ﺧﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻣﺒﺘﻨﻲ ﺑﺮ ﺗﺴﺖ ﺑﻴﺴﺖ ﺟﻤﻠﻪﺍﻱ)‪(TST‬ﻣﻲﺑﺎﺷـﺪ‪ .‬ﺩﺭ ﺍﻳـﻦ ﻣﺮﺣﻠـﻪ‪ ،‬ﺍﺯ ﻓـﺮﺩ ﺧﻮﺍﺳـﺘﻪ‬
‫ﻣﻲﺷﻮﺩ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﻴﺴﺖ ﺟﻤﻠﻪ ﻣﺘﻔﺎﻭﺕ ﺗﻮﺻﻴﻒ ﻧﻤﺎﻳﺪ‪ .‬ﺟﻤﻼﺕ ﺍﻧﺪﺍﺯﻩ ﺧﺎﺻﻲ ﻧﺪﺍﺭﻧﺪ ﻭ ﻓﺮﺩ ﺑﺮﺍﻱ ﭘﺎﺳـﺦ ﺑـﻪﺁﻥ ﻫـﻴﭻ‬
‫ﻣﺤﺪﻭﺩﻳﺘﻲ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺑﻪ ﻓﺮﺩ ﮔﻮﺷﺰﺩ ﻣﻲﺷﻮﺩ ﻛﻪ ﻧﮕﺮﺍﻥﺯﻳﺒﺎ ﻧﺒﻮﺩﻥ ﺟﻤﻼﺕ ﺧﻮﺩ ﻧﺒﺎﺷـﺪ‪ ،‬ﺑﻠﻜـﻪ ﺁﺯﺍﺩﺍﻧـﻪ ﺧـﻮﺩ ﺭﺍ‬
‫ﺗﻮﺻﻴﻒ ﻛﻨﺪ ﻭ ﺍﻟﺒﺘﻪ ﻣﻲﺗﻮﺍﻧﺪﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﻴﺶ ﺍﺯ ﺑﻴﺴﺖ ﺟﻤﻠﻪ ﻧﻴﺰ ﺗﻮﺻﻴﻒ ﻧﻤﺎﻳﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺵ ﺍﺯ ﻓﺮﺩ ﺧﻮﺍﺳﺘﻪ ﻣﻲﺷﻮﺩ ﻛـﻪ‬
‫ﺑﻪ ﺳﺆﺍﻝ "ﺗﻮﭼﻪ ﻛﺴﻲ ﻫﺴﺘﻲ" ؟ ﻭﻳﺎ " ﺗﻮﭼﻪ ﺟﻮﺭﺁﺩﻣﻲ ﻫﺴﺘﻲ" ؟ ﭘﺎﺳﺦ ﺩﻫﺪ‪ .‬ﭘﺎﺳﺦ ﺑﻪﺍﻳﻦ ﺳﺆﺍﻟﻬﺎ‪ ،‬ﺑﺎﺯ ﻭ ﺍﺭﺗﺠـﺎﻟﻲ ﺍﺳـﺖ ﻭ‬
‫ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﭘﺎﺳﺨﻬﺎﻱ ﻋﻤﻴﻖﺗﺮﻱ ﺭﺍ ﺍﺯﻭﺿﻌﻴﺖ ﺭﻭﺍﻧﻲ ﺷﺨﺺ ﺑﺪﺳﺖ ﻣﻲﺩﻫـﺪ‪ .‬ﺍﻳـﻦ ﺭﻭﺵ ﻣﻮﺟـﺐ ﻣـﻲﺷـﻮﺩ ﺁﺯﻣـﻮﺩﻧﻲ‬
‫ﺍﺯﺭﻭﻱ ﺍﺭﺍﺩﻩ ﻭ ﺑﺎ ﻛﻤﺘﺮﻳﻦ ﻣﺤﺮﻙ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﻫﺴﺖ ﺗﻮﺻﻴﻒ ﻧﻤﺎﻳﺪ‪.‬‬
‫‪ .4-2‬ﻣﺮﺣﻠﻪ ﻣﺮﻭﺭ ﺟﻤﻼﺕ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻫﻤﻪ ﺟﻤﻼﺕ ﻣﻄﺮﺡ ﺷﺪﻩ‪ ،‬ﻳﻚ ﺑﻪ ﻳﻚ ﺗﻮﺳﻂ ﺩﺭﻣﺎﻧﮕﺮ ﺗﻜﺮﺍﺭ ﻭ ﻣﺮﻭﺭ ﻣﻲﺷﻮﻧﺪ‪.‬‬
‫ﺍﮔﺮﺟﻤﻼﺕ ﻣﻨﻔﻲ ﺑﺎﺷﻨﺪ‪ ،‬ﺭﻭﺍﻥ ﺷﻨﺎﺱ ﺳﻌﻲ ﻣﻲﻛﻨﺪ ﻣﻴﺰﺍﻥ ﺳﺮﻣﺎﻳﻪ ﮔﺬﺍﺭﻱ ﺷﻨﺎﺧﺘﻲ‪ ،‬ﻋﺎﻃﻔﻲ ﻭﻫﻴﺠﺎﻧﻲ ﻣﻨﻔـﻲ ﻓـﺮﺩ ﺑـﺮ ﺭﻭﻱ‬
‫ﮔﺰﺍﺭﻩﻫﺎ ﺭﺍ ﻛﺎﻫﺶ ﺩﻫﺪ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕـﺮ‪ ،‬ﺳـﻌﻲﻣـﻲﺷـﻮﺩ ﻣﻴـﺰﺍﻥ ﺍﻧـﺮژﻱ ﺳـﺮﻣﺎﻳﻪ ﮔـﺬﺍﺭﻱ ﺷـﺪﻩ ﺑـﺮ ﺍﻓﻜـﺎﺭ ﻣﻨﻔـﻲ ﻭﻏﻴـﺮ‬
‫ﻋﻘﻼﻧﻲﺗﺨﻔﻴﻒﻳﺎﺑﺪ‪ .‬ﺍﻳﻦ ﻛﺎﺭ ﺍﺯﻃﺮﻳﻖ " ﺗﻜﻨﻴﻚ ﺍﻧﻌﻜﺎﺱ" ﺍﻧﺠﺎﻡ ﻣﻲﮔﻴـﺮﺩ ‪ .‬ﺑـﺮﻫﻤﻴﻦ ﻗﻴـﺎﺱ‪ ،‬ﺍﮔـﺮ ﺟﻤـﻼﺕ‪ ،‬ﻧﺸـﺎﻧﮕﺮﺣﺎﻻﺕ‬
‫ﻭﺍﻓﻜﺎﺭ ﻣﺜﺒﺖ ﺑﺎﺷﻨﺪ‪ ،‬ﺍﺯ ﺭﻭﺵ ﺍﻧﻌﻜﺎﺱ ﺍﺣﺴﺎﺳﺎﺕ ﻣﺜﺒﺖ ﻭﻣﻨﻌﻜﺲﻧﻤﻮﺩﻥ ﺗﻮﺍﻧﺎﻳﻴﻬﺎ ﺑﻪ ﻓﺮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﺷﻮﺩ‪ .‬ﻭﻗﺘﻲ ﻓﺮﺩ‪ ،‬ﺧﻮﺩﺭﺍ‬
‫ﺑﺎ ﻳﻚ ﺟﻤﻠﻪ ﻣﻨﻔﻲ ﺗﻮﺻﻴﻒ ﻣﻲﻛﻨﺪ‪ ،‬ﺳﻌﻲ ﺩﺍﺭﺩ ﺁﻥ ﮔﺰﺍﺭﻩ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺗﻌﻤﻴﻢ ﻳﺎﻓﺘﻪ ﺍﺑﺮﺍﺯ ﻛﻨﺪ‪ .‬ﮔﺎﻡﺑﻌﺪﻱ‪ ،‬ﻣﻴﺰﺍﻥ ﺗﻌﻤﻴﻢ ﮔﺰﺍﺭﻩ‬
‫ﺭﺍ ﻛﺎﻫﺶ ﻣﻲﺩﻫﺪ ﻭﺍﻳﻦ ﺍﻣﺮ ﻣﻮﺟﺐ ﺗﺼﺤﻴﺢ ﻧﮕﺮﺵ ﻓﺮﺩﺩﺭﺑﺎﺭﻩ ﺧﻮﺩ ﻣﻲﺷﻮﺩ‪.‬‬
‫‪ .4-3‬ﻣﺮﺣﻠﻪ ﺗﻜﻤﻴﻞ ﺟﻤﻼﺕ ﻣﻨﻔﻲ ﺑﺎ ﺟﻤﻼﺕ ﻣﺜﺒﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺍﺯ ﻓﺮﺩﺧﻮﺍﺳﺘﻪ ﻣﻲﺷﻮﺩ ﻛﻪ ﭘﺲ ﺍﺯ ﻫﺮ ﺟﻤﻠﻪ ﻣﻨﻔﻲ‪ ،‬ﺑﺎ‬
‫ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻭﺍژﻩﻫﺎﻱ "ﺩﺭﻋﻮﺽ"ﻭ "ﺍﻣﺎ"‪ ،‬ﺑـﻪ ﺟﻤـﻼﺕ ﻣﻨﻔـﻲ ﺧـﻮﺩ ﺗﺨﺼـﻴﺺ ﺑﺰﻧـﺪ‪ .‬ﺑـﻪ ﺍﻭ ﻳـﺎﺩ ﺩﺍﺩﻩ ﻣـﻲﺷـﻮﺩ ﻛـﻪ ﺑـﺮﺍﻱ‬
‫ﺍﻳﻦﺗﺨﺼﻴﺺ ﺍﺯ ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺧﻮﺩ ﺑﻬﺮﻩ ﺑﮕﻴﺮﺩ‪ .‬ﺩﺭﺍﻳﻦ ﺧﺼﻮﺹ ﺗﻮﺻﻴﻪ ﻣﻲﺷﻮﺩ ﻛﻪﺩﺭﻣﺎﻧﮕﺮ ﭘﺲ ﺍﺯ ﻫﺮ ﺟﻤﻠﻪ ﻣﻨﻔﻲ‪ ،‬ﻭﺍژﻩﻫـﺎﻱ‬
‫ﻣــﺬﻛﻮﺭ ﺭﺍ ﺑﻨﻮﻳﺴــﺪ ﻭ ﺍﺯ ﻓــﺮﺩ ﺑﺨﻮﺍﻫــﺪ ﻛــﻪ ﺁﻥ ﺟﻤــﻼﺕ ﺭﺍ ﺗﻜﻤﻴــﻞ ﻛﻨــﺪ‪ .‬ﺑــﻪ ﻃــﻮﺭ ﻃﺒﻴﻌــﻲ‪ ،‬ﺍﺩﺍﻣــﻪ ﺟﻤــﻼﺕ ﭘــﺲ ﺍﺯ‬
‫ﻭﺍژﻩﻫﺎﻱﺗﺨﺼﻴﺼﻲ‪ ،‬ﺑﻪ ﺻﻮﺭﺕ ﻣﺜﺒﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻤﻮﻧﻪ ﻳﻚ ﻓﺮﺩ ﺩﺭﻧﻮﺷﺘﻪﻫﺎﻱ ﺧﻮﺩ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪:‬‬
‫"ﻣﻦ ﮔﺎﻫﻲ ﺍﺣﺴﺎﺱ ﻣﻲﻛﻨﻢ ﺁﺩﻡ ﺯﺷﺘﻲ ﻫﺴﺘﻢ"‪ .‬ﻭﻗﺘﻲ ﺍﺯ ﻭﻱ ﺧﻮﺍﺳﺘﻪ ﺷـﺪ ﻛـﻪﺟﻤﻠـﻪ ﺧـﻮﺩ ﺭﺍ ﭘـﺲ ﺍﺯ ﻭﺍژﻩ "ﺩﺭﻋـﻮﺽ"‬
‫ﺗﻜﻤﻴﻞ ﻛﻨﺪ‪ ،‬ﭼﻨﻴﻦ ﻣﻲﻧﻮﻳﺴـﺪ‪" :‬ﻣـﻦ ﮔـﺎﻫﻲﺍﺣﺴـﺎﺱ ﻣـﻲﻛـﻨﻢ ﺁﺩﻡ ﺯﺷـﺘﻲ ﻫﺴـﺘﻢ‪ .‬ﺩﺭﻋـﻮﺽ‪ ،‬ﺗﺤﺼـﻴﻼﺕ ﺑـﺎﻻﻳﻲ ﺩﺍﺭﻡ ﻭ‬
‫ﻣﻲﺗﻮﺍﻧﻢﺑﺮﺍﻱ ﺩﻳﮕﺮﺍﻥ ﻣﻄﺮﺡ ﺑﺎﺷﻢ‪ ".‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻣﻼﺣﻈﻪ ﻣﻲﺷﻮﺩ ﺍﻳﻦ ﻓﺮﺩ ﺳﻌﻲ ﻣﻲﻛﻨﺪﻛﻪ ﺩﺭﻗﺴﻤﺖ ﺩﻭﻡ ﺟﻤﻠﻪ‪ ،‬ﺧﻮﺩﺭﺍ ﺑﺎ‬
‫ﻳﻚ ﺗﻮﺍﻧﺎﻳﻲ ﻣﺜﺒﺖ ﺗﻮﺻﻴﻒ ﻛﻨﺪ‪.‬ﺍﻳﻦ ﺟﺴﺘﺠﻮﮔﺮﻱ ﺩﺭ ﺩﺭﻭﻥ ﺧﻮﻳﺶ‪ ،‬ﺑﺮﺍﻱ ﺍﺭﺍﺋﻪ ﻭﻳﮋﮔﻲ ﻣﺜﺒﺖ ﻣـﻲﺗﻮﺍﻧـﺪ ﺑﺘـﺪﺭﻳﺞ ﻧﮕـﺎﻩ ﺍﻭﺭﺍ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﻳﺸﺘﻦ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻗﺮﺍﺭﺩﻫﺪ ﻭﺁﻥ ﺭﺍﺗﺼﺤﻴﺢ ﻧﻤﺎﻳﺪ‪ .‬ﺟﺴﺘﺠﻮﮔﺮﻱ ﺩﺭﻭﻧﻲ ﻭﻳﺎ ﺑﻪ ﺗﻌﺒﻴﺮﻱ ﺩﺭﻭﻥﻧﮕﺮﻱ ﺗﻮﺃﻡ ﺑﺎ ﺗﻔﻜﺮ‬
‫ﻫﻤﺎﻥﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﻣﺜﺒﺖ ﻭﺗﺤﻮﻝ ﺷﺎﻛﻠﻪ‪ ،‬ﻻﺯﻡ ﻭﺿﺮﻭﺭﻱﺍﺳﺖ‪ .‬ﻭﺍﺩﺍﺭﻛـﺮﺩﻥ ﻓـﺮﺩ ﺑـﺮﺍﻱ ﺗﻜﻤﻴـﻞ‬

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‫ﺟﻤﻼﺕ ﻣﻨﻔﻲ ﺑﺎ ﻭﺍژﻩﻫﺎﻱ ﺫﻛﺮ ﺷﺪﻩ‪ ،‬ﺍﻣﻜﺎﻥ ﺩﺭﻭﻥ ﺑﻴﻨﻲ ﺭﺍ ﺑﺮﺍﻱ ﻭﻱ ﻓﺮﺍﻫﻢ ﻣﻲﺳﺎﺯﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ‪ ،‬ﺍﻳـﻦ ﻋﻤـﻞ ﻣﺼـﺪﺍﻕ‬
‫ﻓﺎﻣﺎ ﺑﻨﻌﻤﻪ ﺭﺑﻚ ﻓﺤﺪﺙ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﻦ ﺭﻭﻧﺪ ﺑﻪ ﻫﻤﻴﻦ ﮔﻮﻧﻪ ﺍﺩﺍﻣﻪ ﭘﻴﺪﺍﻣﻲ ﻛﻨﺪ ﺗﺎ ﺟﺎﻳﻲ ﻛﻪ ﺍﺣﺴﺎﺱ ﺷﻮﺩ ﺁﺯﻣﻮﺩﻧﻲﻧﺴﺒﺖ ﺑـﻪ ﺗﻮﺍﻧﺎﻳﻴﻬـﺎﻱ ﺧـﻮﺩ‪ ،‬ﺑـﻪﺧـﻮﺑﻲ‬
‫ﻫﺸﻴﺎﺭ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﺗﺠﺮﺑﻴﺎﺕ ﻧﮕﺎﺭﻧﺪﻩ ﺩﺭ ﺑﻜﺎﺭﺑﺴﺘﻦ ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ﺑﺮﺍﻱ ﺩﻫﻬﺎ ﻣﺮﺍﺟﻊ ﻭﻛﺎﺭﮔﺎﻫﻬﺎﻱ ﺁﻣﻮﺯﺷﻲ ﻭ ﻧﺘﺎﻳﺞ ﭘﺎﻳﺎﻥ ﻧﺎﻣﻪ ﻫﺎﻱ‬
‫ﻣﺘﻌﺪﺩ ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ ﻭﺩﻛﺘﺮﻱ‪ ،‬ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺭﻭﺵ ﺩﺭ ﺣﺪ ﺑﺎﻻﻳﻲ ﻣﻮﺟﺐ ﺍﺭﺗﻘﺎءﺳـﻄﺢ ﺧﻮﺩﭘﻨﺪﺍﺷـﺖ‪ ،‬ﻛـﺎﻫﺶ‬
‫ﻋﻼﻳﻢ ﺍﻓﺴﺮﺩﮔﻲ ﻭ ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﺷﺎﺩﻣﺎﻧﻲ)‪ (Happiness‬ﺷﺪﻩ ﻭ ﻧﮕﺮﺵ ﻓﺮﺩ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺩ ﻭ ﭘﺪﻳﺪﻩﻫـﺎﻱ ﻣﺤﻴﻄـﻲ ﺭﺍﺗﺼـﺤﻴﺢ‬
‫ﻣﻲﻛﻨﺪ‪.‬‬
‫ﺣﺎﺻﻞ ﺗﺼﺤﻴﺢ ﻧﮕﺮﺵ‪ ،‬ﻋﻤﻮﻣﺎ ﻣﻨﺠﺮ ﺑﻪ ﭘﺎﺳﺨﻬﺎﻱ ﻋﺎﻃﻔﻲﻣﻨﺎﺳﺐ ﻣﻲﺷـﻮﺩ ﻭﻓـﺮﺩ ﺍﺯ ﺭﺿـﺎﻣﻨﺪﻱ ﺑﻴﺸـﺘﺮﻱ ﺩﺭ ﺯﻧـﺪﮔﻲ‬
‫ﺧﻮﻳﺶ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻣﻲﮔﺮﺩﺩ‪ .‬ﺑﺮﺍﻱ ﻣﻄﺎﻟﻌﻪ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺭﻭﺵ‪ ،‬ﺑﻪ ﻛﺘﺎﺏ " ﻛﺎﻫﺶ ﻋﻼﻳـﻢ ﺍﻓﺴـﺮﺩﮔﻲ ﺑﺎﺍﺳـﺘﻔﺎﺩﻩ ﺍﺯ ﺭﻭﺵ ﻣـﺮﻭﺭ‬
‫ﺧﻮﻳﺸﺘﻦ"‪ ،‬ﻧﻮﺷﺘﻪ ﺭﺿﺎ ﭘﻮﺭﺣﺴﻴﻦ ﻣﺮﺍﺟﻌﻪ ﻧﻤﺎﻳﻴﺪ‪.‬‬

‫‪ .5‬ﻧﻤﻮﻧﻪ ﺑﺎﻟﻴﻨﻲ‬
‫ﺩﺭ ﺍﻳﻦ ﻧﻤﻮﻧﻪ‪ ،‬ﻳﻚ ﻓﺮﺩ ﺑﺎ ﺷﻜﺎﻳﺖ ﺍﺯ ﺍﻓﺴﺮﺩﮔﻲ ﺑﻪ ﺍﻳﻨﺠﺎﻧﺐ ﻣﺮﺍﺟﻌﻪ ﻛﺮﺩ‪ .‬ﺩﺭﺟﻠﺴﻪ ﺍﻭﻝ ﻭ ﺑﺎ ﺍﻧﺠﺎﻡ ﻣﺼﺎﺣﺒﻪ ﻭ ﻭﺍﺭﺳـﻲ ﻫـﺎﻱ‬
‫ﺗﻜﻤﻴﻠﻲ ﻣﺸﺨﺺ ﺷﺪ ﻛﻪ ﻣﺸﻜﻞﺍﺻﻠﻲﻣﺮﺍﺟﻊ‪ ،‬ﺩﺍﺷﺘﻦ ﺑﻌﻀﻲ ﺗﺼـﻮﺭﺍﺕ ﻣﻨﻔـﻲ ﺍﺯ ﺧـﻮﻳﺶ ﻭ ﻧﻴـﺰ ﻋـﺪﻡ ﻫﺸـﻴﺎﺭﻱ ﻧﺴـﺒﺖﺑـﻪ‬
‫ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺧﻮﺩ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﻣﺪﺍﺧﻠﻪﻫﺎﻱ ﺩﺭﻣﺎﻧﮕﺮﻱ ﺑﺎ ﻫﺪﻑ ﺗﻐﻴﻴﺮﺧﻮﺩﭘﻨﺪﺍﺷـﺖ ﻭ ﻫﺸـﻴﺎﺭﻛﺮﺩﻥ ﻭﻱ ﻧﺴـﺒﺖ ﺑـﻪ‬
‫ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺍﻭ ﺳﺎﻣﺎﻥ ﺩﺍﺩﻩ ﺷـﺪ‪ .‬ﻫـﺪﻑﺑﻜـﺎﺭﮔﻴﺮﻱ ﺍﻳـﻦ ﺭﻭﺵ‪ ،‬ﺗﻌﻴـﻴﻦ ﺗـﺄﺛﻴﺮ ﺷـﻨﺎﺧﺖ ﻭ ﻫﺸـﻴﺎﺭﻱ ﻧﺴـﺒﺖ ﺑـﻪ "ﺧـﻮﺩ" ﺑـﺮ‬
‫ﺳﻄﺢﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﻓﺮﺩ ﺑﻮﺩ‪.‬‬

‫‪ .5-1‬ﺁﺯﻣﻮﺩﻧﻲ )ﻧﻤﻮﻧﻪ(‬
‫ﻓﺮﺩﻣﻮﺭﺩ ﻧﻈﺮ‪ ،‬ﺩﺧﺘﺮ‪ 28 ،‬ﺳﺎﻟﻪ‪ ،‬ﻣﻬﻨﺪﺱ ﻭ ﺩﺍﺭﺍﻱ ﺗﺤﺼﻴﻼﺕ ﻋﺎﻟﻲ‪ ،‬ﻣﺠﺮﺩ ﻭﺳﺎﻛﻦﺗﻬﺮﺍﻥ ﺑﻮﺩ ﻛـﻪ ﺑـﺪﻟﻴﻞ ﺷـﺮﺍﻳﻂ ﺍﺟﺘﻤـﺎﻋﻲ ﻭ‬
‫ﺍﻗﺘﺼــﺎﺩﻱ ﻭ ﻭﺿــﻌﻴﺖ ﺍﺭﺗﺒــﺎﻁ ﺳــﺮﺩ ﺍﻭ ﺑﺎﻭﺍﻟــﺪﻳﻦ‪ ،‬ﺍﻋﺘﻤــﺎﺩ ﺑــﻨﻔﺲ ﺧــﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﺩﺍﺩﻩ ﻭ ﺍﺣﺴــﺎﺱ ﺳــﺮﺩﺭﮔﻤﻲ ﻭ‬
‫ﺍﻓﺴﺮﺩﮔﻲﻣﻲﻛﺮﺩ‪ .‬ﺍﻭ ﺭﻭﺷﻬﺎﻱ ﺯﻳﺎﺩﻱ ﺭﺍ ﺑﺮﺍﻱ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﺁﺭﺍﻣﺶ ﻭﺍﺣﺴﺎﺱ ﻛﻔﺎﻳﺖ ﻭﺷﺎﺩﺍﺑﻲﺍﻣﺘﺤﺎﻥ ﻛﺮﺩﻩ ﺑﻮﺩ؛ ﺍﻣﺎ ﻫﻴﭽﻜـﺪﺍﻡ‬
‫ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ﻭ ﻫﺸﻴﺎﺭﺷﺪﻥ ﺑﻪﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺧﻮﻳﺶ ﻣﺆﺛﺮﻧﺒﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﻓﺮﺩ ﻭﺿﻌﻴﺖ ﺍﻭﻟﻴﻪ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﺟﻠﺴـﻪ‬
‫ﺍﻭﻝ ﭼﻨﻴﻦ ﺗﻮﺻﻴﻒ ﻛﺮﺩ‪:‬‬
‫" ﺍﻓﺴﺮﺩﻩﺍﻡ‪ .‬ﺩﺳﺖ ﻭ ﺩﻟﻢ ﺑﻪ ﻫﻴﭻ ﻛﺎﺭﻱ ﻧﻤﻲﺭﻭﺩ‪ .‬ﻣﺸﻜﻞ ﻣﺎﻟﻲ ﺩﺍﺭﻡ‪ .‬ﺧﻮﺩﻡﻧﻤﻲﺩﺍﻧﻢ ﻛﻪ ﺍﮔﺮ ﺳﺮﻛﺎﺭﻱ ﺑﺮﻭﻡ ﻣﺸـﻜﻠﻢ ﺣـﻞ‬
‫ﻣﻲﺷﻮﺩ ﻳﺎ ﻧﻪ؟ ﺍﻋﺘﻤﺎﺩ ﺑﻨﻔﺲ ﻧﺪﺍﺭﻡ‪.‬ﻫﻤﻴﺸﻪ ﺍﺿﻄﺮﺍﺏ ﺩﺍﺭﻡ‪ .‬ﺍﻻﻥ ﺑﻪ ﻛﻼﺱ ﺯﺑﺎﻥ ﻣﻲﺭﻭﻡ ﻭﻟﻲ ﻣﺸﻜﻞ ﺩﺍﺭﻡ‪ .‬ﺧﻮﺏﻣﻲﻓﻬﻤﻢ ﻭﻟﻲ‬
‫ﻧﻤﻲﺗﻮﺍﻧﻢ ﺻﺤﺒﺖ ﻛﻨﻢ‪ .‬ﮔﺎﻫﻲ ﺗﺎ ﭼﻨﺪ ﺭﻭﺯ ﺩﺳﺖ ﻭ ﭘﺎﻳﻢ ﺑﻲﺣﺲﻣﻲﺷﻮﺩ‪ .‬ﺩﺍﺋﻢ ﺍﺣﺴﺎﺱ ﻣﻲﻛﻨﻢ ﻛﻪ ﻣﻲﺧﻮﺍﻫﻢ ﺑﻴﻤـﺎﺭﻱ ﺑـﺪﻱ‬
‫ﺑﮕﻴﺮﻡ‪ .‬ﻳﻜﻲ ﺍﺯ ﺩﻻﻳﻞﻣﺮﺍﺟﻌﻪ ﻣﻦ ﻫﻤﻴﻦ ﺑﻮﺩ ﭼﻮﻥ ﻣﻲﺗﺮﺳﻢ‪ .‬ﺍﺻﻼ ﺧﻮﺩﻡ ﺭﺍ ﻗﺒﻮﻝ ﻧﺪﺍﺭﻡ"‪.‬‬

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‫ﺑﺮﺍﺳﺎﺱ ﻃﺮﺡ ﺩﺭﻣﺎﻧﻲ‪ ،‬ﺭﻭﺵ ﻣﺪﺍﺧﻠﻪ ﺍﺻﻼﺣﻲﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ﺩﺭﺑﺎﺭﻩﻭﻱ ﺑﻜﺎﺭ ﺑﺮﺩﻩ ﺷﺪ‪ .‬ﺩﺭﺗﻮﺻﻴﻒ ﺍﻭﻝ )ﻣﺮﺣﻠﻪ ﻳـﻚ(‬
‫ﻛﻪ ﺑﻮﺳﻴﻠﻪ ﺗﺴﺖ ﺑﻴﺴﺖ ﺟﻤﻠﻪﺍﻱﺍﻧﺠﺎﻡ ﺷﺪ; ﻣﺮﺍﺟﻊ ﺧﻮﺩ ﺭﺍ ﭼﻨﻴﻦ ﻣﻌﺮﻓﻲ ﻛﺮﺩ‪:‬‬
‫" ﺧﻴﻠﻲ ﺧﻮﺏ ﻓﻜﺮﻣﻲﻛﻨﻢ ﺍﻣﺎ ﻧﻤﻲﺗﻮﺍﻧﻢ ﺧﻮﺏ ﻋﻤﻞ ﻛﻨﻢ‪ .‬ﻧﻤﻲﺗﻮﺍﻧﻢ ﺧﻮﺩ ﺭﺍﺧﻮﺏ ﻭ ﻣﺜﺒﺖ ﺟﻠﻮﻩ ﺩﻫـﻢ ﻭ ﻳـﺎ ﭘﻴﺸـﺮﻓﺖ‬
‫ﻛﻨﻢ‪ .‬ﺍﺻﻼ ﺟﺴﺎﺭﺕ ﺷﺮﻭﻉ ﻛﺮﺩﻥ ﺭﺍ ﻧﺪﺍﺭﻡ‪.‬ﺍﻃﺮﺍﻓﻴﺎﻧﻢ ﺭﺍ ﺧﻴﻠﻲ ﺩﻭﺳﺖ ﺩﺍﺭﻡ ﻭﻟﻲ ﺍﺻﻼ ﻧﻤﻲﺗﻮﺍﻧﻢ ﺑـﻪ ﺁﻧﻬـﺎ ﺍﺣﺴﺎﺳـﻢ ﺭﺍ ﻧﺸـﺎﻥ‬
‫ﺩﻫﻢ‪ .‬ﺍﺻﻼ ﺭﻭﺍﺑﻂ ﺧﻮﺑﻲ ﺑﺎ ﺁﻧﻬﺎ ﻧﺪﺍﺭﻡ‪ .‬ﻋﺮﺿﻪ ﭘﻮﻝ ﺩﺭﺁﻭﺭﺩﻥ ﺭﺍ ﻧﺪﺍﺭﻡ ﻭ ﺗﻨﺒﻞ ﻫﺴﺘﻢ‪ .‬ﺍﺣﺴﺎﺱ ﻣﻲﻛﻨﻢ ﺍﺻـﻼ ﺯﻳﺒـﺎ ﻧﻴﺴـﺘﻢ ﻭ‬
‫ﺟﺬﺍﺑﻴﺖ ﻧﺪﺍﺭﻡ‪ .‬ﻗﺪﺭﺕ ﺟﺬﺏ ﻫﻴﭽﻜﺲ ﺣﺘﻲﺧﺎﻧﻤﻬﺎ ﺭﺍ ﻫﻢ ﻧﺪﺍﺭﻡ‪ .‬ﺧﻮﺩ ﺭﺍ ﺑﻲﻋﺮﺿـﻪ ﻣـﻲﺩﺍﻧـﻢ ﻭ ﻣـﻲﺧـﻮﺍﻫﻢ ﺁﻥ ﺭﺍ ﮔـﺮﺩﻥ‬
‫ﺍﻃﺮﺍﻓﻴﺎﻧﻢﺑﻴﻨﺪﺍﺯﻡ‪ .‬ﺍﻋﺘﻤﺎﺩ ﺑﻨﻔﺴﻢ ﺧﻴﻠﻲ ﭘﺎﻳﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﻧﻴﺎﺯ ﻋﺎﻃﻔﻲ ﺩﺍﺭﻡ‪ ،‬ﺍﺣﺴﺎﺱ ﻣﻲﻛﻨﻢﻛﺴﻲ ﺭﺍ ﻧﺪﺍﺭﻡ‪ .‬ﺧﻴﻠـﻲ ﺩﻟﺴـﻮﺯ ﻭ‬
‫ﻣﻬﺮﺑﺎﻥ ﻫﺴﺘﻢ‪ .‬ﺑﭽﻪ ﺧﻴﻠﻲ ﺩﻭﺳﺖ ﺩﺍﺭﻡ‪ .‬ﺁﺩﻡ ﺳﺎﺩﻩﺍﻱﻫﺴﺘﻢ‪ ،‬ﺍﺻﻼ ﺩﺭ ﻛﺎﺭﻫـﺎﻳﻢ ﺳﻴﺎﺳـﺖ ﻧـﺪﺍﺭﻡ‪ .‬ﻧﻤـﻲﺗـﻮﺍﻧﻢ ﻛﺴـﻲ ﺭﺍ ﻭﺍﻗﻌـﺎ‬
‫ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪﺑﺎﺷﻢ"‪.‬‬
‫ﭘﺲ ﺍﺯ ﻣﺪﺍﺧﻠﻪ ﺑﺎ ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ﺩﺭ ﭼﻨﺪ ﺟﻠﺴﻪ‪ ،‬ﻣﻴﺰﺍﻥ ﺍﻓﺴﺮﺩﮔﻲ ﻭﻱﻛﺎﻫﺶ ﻳﺎﻓﺖ ﻭﺍﺣﺴﺎﺱ ﻧﺸﺎﻁ ﺑﻴﺸـﺘﺮﻱ ﺩﺭ‬
‫ﺍﻭ ﻣﺸﺎﻫﺪﻩ ﺷﺪ‪ .‬ﺩﺭﺍﻳﻦ ﻧﻤﻮﻧﻪ‪ ،‬ﻛﺎﻫﺶ ﺳﻄﺢ ﺍﻓﺴﺮﺩﮔﻲ ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﻧﺘﻴﺠﻪ ﻫﺸﻴﺎﺭﻱ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩ ﻭﺗﺼﺤﻴﺢ ﮔﺰﺍﺭﻩﻫﺎﻱ ﻣﻨﻔـﻲ‬
‫ﺑﻪ ﺷﻜﻞ ﮔﺰﺍﺭﻩﻫﺎﻱ ﻣﺜﺒﺖ ﺩﺭ ﺍﺛﺮ ﺍﻋﻤﺎﻝ ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ﻗﻠﻤﺪﺍﺩ ﻧﻤﻮﺩ‪ .‬ﺟﻤـﻼﺕ ﺗﻮﺻـﻴﻔﻲ ﻓـﺮﺩ ﺩﺭﺑـﺎﺭﻩ ﺧـﻮﺩ ﭘـﺲ ﺍﺯ‬
‫ﺍﻋﻤﺎﻝ ﺍﻳﻦ ﺭﻭﺵﺣﺎﻛﻲ ﺍﺯ ﻧﺸﺎﻁ‪ ،‬ﺍﻣﻴﺪ ﺑﻪ ﺁﻳﻨﺪﻩ‪ ،‬ﻫﺸﻴﺎﺭﻱ ﻧﺴﺒﺖ ﺑﻪ ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺧـﻮﻳﺶ‪ ،‬ﻋـﺪﻡﺑﺰﺭﮔﻨﻤـﺎﻳﻲ ﻣﺸـﻜﻼﺕ ﺑـﻮﻳﮋﻩ‬
‫ﻣﺸﻜﻼﺕ ﻧﺎﺷﻲ ﺍﺯ ﺑﻴﻜﺎﺭﻱ‪ ،‬ﻋﺪﻡ ﺗﻌﻤﻴﻢﻫﺎﻱ ﻧﺎﺑﺠﺎ‪ ،‬ﺩﺍﺭﺍﻱ ﻟﺬﺕ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﻭﺑﻪ ﺗﻌﺒﻴﺮ ﺁﻥ ﻓـﺮﺩ‪ ،‬ﺍﺣﺴـﺎﺱ ﻛﺸـﻒ‬
‫ﺧﻮﺩ ﺑﻮﺩ‪ .‬ﺍﻭﺑﻴﺎﻥ ﻛﺮﺩ ﻛﻪ‪:‬‬
‫" ﺧﻮﺩﻡ ﺭﺍ ﻛﺸﻒ ﻛﺮﺩﻩﺍﻡ‪ .‬ﺑﺎﻳﺪ ﺍﺯ ﺗﻮﺍﻥ ﺧﻮﺩﻡ ﺑﺮﺍﻱ ﻣﺒﺎﺭﺯﻩ ﺩﺭ ﺯﻧﺪﮔﻲ ﺍﺳﺘﻔﺎﺩﻩ ﻛـﻨﻢ‪.‬ﺍﺣﺴـﺎﺱ ﺑﻬﺠـﺖ ﺧـﻮﺑﻲ ﺩﺭﺧـﻮﺩﻡ‬
‫ﺳﺮﺍﻍ ﺩﺍﺭﻡ ﻭ ﻣﻲﺗﻮﺍﻧﻢ ﺍﺯ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﻟﺬﺕ ﺑﺒﺮﻡ‪.‬ﺍﺯ ﻛﺎﺭﻱ ﻛﻪ ﺗﺎﺯﻩ ﭘﻴﺪﺍ ﻛﺮﺩﻩﺍﻡ ﺧﻴﻠﻲ ﺭﺍﺿﻲﺍﻡ ﻭ ﺍﺣﺴﺎﺱ ﻣﻲﻛﻨﻢ ﺧﻴﻠﻲ ﻣﻔﻴﺪ‬
‫ﻫﺴﺘﻢ ﻭﺩﻳﮕﺮﺍﻥ ﺑﻪ ﻛﺎﺭ ﻣﻦ ﺍﻫﻤﻴﺖ ﻣﻲﺩﻫﻨﺪ‪ .‬ﻣﻦ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻣـﺪﻳﺮ ﺍﺩﺍﺭﻩ ﻗـﺮﺍﺭ ﮔﺮﻓﺘـﻪﺍﻡ ﻭﭘﻴﺸـﻨﻬﺎﺩﻫﺎﻱ ﺩﻳﮕـﺮﻱ ﻫـﻢ ﺑـﺮﺍﻱ‬
‫ﭘﻴﺸﺮﻓﺖ ﺩﺭ ﻛﺎﺭ ﺩﺍﺭﻡ‪ .‬ﺍﺯ ﻛﺎﺭﻡ ﺭﺍﺿﻲ ﻫﺴﺘﻢ ﻭ ﺍﺯ ﺧﺪﺍﺧﻴﻠﻲ ﻣﻤﻨﻮﻥ ﻫﺴﺘﻢ‪ .‬ﺑﺎ ﺍﻳﻨﻜﻪ ﺑﺮﺍﻱ ﻛﺎﺭ ﺑﺎﻳﺪ ﺭﺍﻩ ﺯﻳﺎﺩﻱ ﺭﺍ ﻃﻲ ﻛﻨﻢ‪ ،‬ﺍﻣـﺎ‬
‫ﺁﻏﺎﺯ ﻫﺮﻫﻔﺘﻪﺑﺮﺍﻳﻢ ﺑﺴﻴﺎﺭ ﻟﺬﺕﺑﺨﺶ ﺍﺳﺖ‪ .‬ﺑﺎ ﻣﺎﺩﺭ ﻭ ﭘﺪﺭ ﺧﻮﺩ ﻛﻤﻲ ﺭﺍﺣﺖﺗﺮ ﺷﺪﻩﺍﻡ‪ .‬ﺁﺩﻡﺑﻠﻨﺪﭘﺮﻭﺍﺯﻱ ﻫﺴﺘﻢ‪ .‬ﺁﺭﺯﻭﻫﺎﻱ ﺑﺎﻻﻳﻲ‬
‫ﺩﺍﺭﻡ‪ ،‬ﺗﺎ ﺣﺪﻱ ﻫﻢ ﺗﻼﺵ ﻣﻲﻛﻨﻢ ﺑﻪ ﺁﻧﻬﺎ ﺑﺮﺳﻢ‪.‬ﻗﺪﺭﺕ ﺗﺠﺰﻳﻪ ﻭ ﺗﺤﻠﻴﻞ ﺑﺎﻻﻳﻲ ﺩﺍﺭﻡ‪ .‬ﻫﻤﻴﺸﻪ ﺑﺪﻧﺒﺎﻝ ﺷـﻨﺎﺧﺘﻦ ﺁﺩﻣﻬـﺎﻱ ﻣﻮﻓـﻖ‬
‫ﻫﺴﺘﻢ‪.‬ﺩﻟﻢ ﻣﻲﺧﻮﺍﻫﺪ ﻣﺜﻞ ﺁﻧﻬﺎ ﺑﺎﺷﻢ‪".‬‬
‫ﺩﺭ ﺟﻠﺴﺎﺕ ﭘﻴﮕﻴﺮﻱ ﻭ ﻃﻲ ﺗﻤﺎﺳﻬﺎﻱ ﺑﻌﺪﻱ ﻛﻪ ﺑﺎ ﻣﺮﺍﺟﻊ ﺑﺮﻗﺮﺍﺭ ﺷﺪ‪ ،‬ﺍﺣﺴﺎﺱﺭﺿﺎﻣﻨﺪﻱ ﺍﺯ ﺧـﻮﺩ ﻛـﻪ ﺣـﺎﻛﻲ ﺍﺯ ﺍﻋﺘﻤـﺎﺩ‬
‫ﺑﻨﻔﺲ ﻭﻱ ﺑﻮﺩ‪ ،‬ﺗﺄﻳﻴﺪ ﻭ ﺗﺄﻛﻴﺪ ﮔﺮﺩﻳﺪ‪ .‬ﺍﺻﻼﺡﺷﻨﺎﺧﺖ ﻓﺮﺩ ﺩﺭﺑﺎﺭﻩ ﺧﻮﺩ ﻭ ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺧﻮﻳﺶ‪ ،‬ﻣﺆﺛﺮ ﺑـﻮﺩﻥ ﺭﻭﻱﺁﻭﺭﺩﺷـﻨﺎﺧﺘﻲ‬
‫ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ ﺭﺍﺩﺭ ﺍﺭﺗﻘﺎء ﺳﻄﺢ ﺣﺮﻣﺖ ﺧﻮﺩ)‪ (Self-Esteem‬ﺑﻴﺎﻥ ﻣﻲﻛﻨﺪ‪ .‬ﺩﺭ ﭘﻴﮕﻴﺮﻳﻬﺎﻱ ﺑﻌﺪﻱ ﻣﺸـﺨﺺﮔﺮﺩﻳـﺪ ﻛـﻪ ﻭﻱ‬
‫ﺍﺣﺴﺎﺱ ﻧﺸﺎﻁ ﻭ ﺭﺿﺎﻣﻨﺪﻱ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻣﺪﺍﺧﻠﻪ ﻣﺮﻭﺭ ﺧﻮﺩ‪ ،‬ﺳﻌﻲﺷﺪ ﻛﻪ ﺁﺯﻣﻮﺩﻧﻲ ﻧﺴـﺒﺖ ﺑـﻪ ﻧﻘـﺶ‪ ،‬ﻣﻮﻗﻌﻴـﺖ ﻭ ﺗﻮﺍﻧﺎﻳﻴﻬـﺎﻱ‬
‫ﺧﻮﻳﺶ‪ ،‬ﻫﺸﻴﺎﺭ ﺷﻮﺩ‪ .‬ﺍﻳﻦﻫﺸﻴﺎﺭﻱ ﻣﻮﺟﺐ ﺧﻮﺷﺒﻴﻨﻲ ﺩﺭ ﻓﺮﺩ ﺷﺪﻩ ﻭ ﺳﻄﺢ ﺣﺮﻣﺖ ﺧـﻮﺩ ﺭﺍ ﺩﺭ ﺁﺯﻣـﻮﺩﻧﻲﺍﻓـﺰﺍﻳﺶ ﻣـﻲﺩﻫـﺪ‪.‬‬
‫ﺍﻧﻌﻜﺎﺱ ﺗﻮﺍﻧﺎﻳﻲ ﺗﺤﺼﻴﻼﺗﻲ ﺁﺯﻣﻮﺩﻧﻲ ﻣﻮﺟﺐ ﺷﺪ ﻛﻪ ﻭﻱ ﻧﺴﺒﺖﺑﻪ ﺧﻮﻳﺶ ﻫﺸﻴﺎﺭ ﺷﺪﻩ ﻭﺑﻪ ﺧﻮﺩ ﺭﺟﻮﻉ ﻛﻨﺪ‪.‬‬

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‫ﻫﻤﭽﻨﻴﻦ ﺑﺮ ﻣﺒﻨﺎﻱ ﻧﻈﺮﻳﻪ ﺍﺻﻴﻞ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺧﻮﻳﺸﺘﻦ ﻛﻪ ﺩﺭ ﺭﻭﻱﺁﻭﺭﺩ ﺍﻟﻬﻲﻣﻄﺮﺡ ﻣـﻲﺷـﻮﺩ‪ ،‬ﺗﻮﺟـﻪ ﺩﺍﺩﻥ ﺁﺯﻣـﻮﺩﻧﻲ ﺑـﻪ‬
‫ﻧﻌﻤﺘﻬﺎﻱ ﺫﺍﺗﻲ ﻭ ﺍﻛﺘﺴﺎﺑﻲ ﺧﻮﻳﺶ‪ ،‬ﻗﺪﺭ ﻭﻗﻴﻤﺖ ﺍﻭ ﺭﺍ ﻧﺰﺩ ﻭﻱ ﺍﺭﺗﻘﺎ ﺑﺨﺸﻴﺪﻩ ﻭ ﻣﻲﺗﻮﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎﻭﺭ ﻭﺑـﻪ ﺁﻥ ﺗﻜﻴـﻪ ﻧﻤﺎﻳـﺪ‪.‬‬
‫ﺍﻳﻦﻳﺎﻓﺘﻪ ﺩﺭ ﺟﻤﻠﻪ ﺯﻳﺮ ﻧﻬﻔﺘﻪ ﺍﺳﺖ‪:‬‬
‫"ﻫﻤﻴﺸﻪ ﺑﺪﻧﺒﺎﻝ ﺷﻨﺎﺧﺘﻦ ﺁﺩﻣﻬﺎﻱ ﻣﻮﻓﻖ ﻫﺴﺘﻢ‪ ،‬ﻫﻤﻴﺸﻪ ﻟﺬﺕ ﻣﻲﺑﺮﻡ ﻭ ﺩﻟﻢ ﻣﻲﺧﻮﺍﻫﺪ ﻣﺜﻞ ﺁﻧﻬﺎ ﺑﺎﺷﻢ‪ ،‬ﻣﺜﻼ ﺩﻛﺘﺮ ﺣﺴـﺎﺑﻲ‪.‬‬
‫ﺁﺩﻡ ﺑﻠﻨﺪ ﭘﺮﻭﺍﺯﻱ ﻫﺴﺘﻢ ﻭ ﺁﺭﺯﻭﻫﺎﻱﺑﺎﻻﻳﻲ ﺩﺍﺭﻡ‪ .‬ﺑﺎﻳﺪ ﺗﻼﺵ ﻛﻨﻢ‪ ،‬ﭼﻮﻥ ﻗﺪﺭﺕ ﺍﻳﻦ ﻛﺎﺭ ﺩﺭﻣﻦ ﻧﻬﻔﺘﻪ ﺍﺳﺖ‪".‬‬

‫‪ .6‬ﻧﺘﻴﺠﻪ ‪:‬‬
‫ﺷﻮﺍﻫﺪ ﻛﻠﻴﻨﻴﻜﻲ ﺍﻳﻨﺠﺎﻧﺐ ﻭ ﺭﺍﻫﻨﻤﺎﻳﻲ ﺩﻫﻬﺎ ﭘﮋﻭﻫﺶ ﺩﺭﺳﻄﺢ ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ ﻭﺩﻛﺘﺮﻱ ﺗﺨﺼﺼﻲ ﻧﻴـﺰ ﻧﺸـﺎﻥ ﺩﺍﺩﻩ ﺍﻧـﺪ ﻛـﻪ‬
‫ﻫﺸﻴﺎﺭﻧﻤﻮﺩﻥ ﺍﻓﺮﺍﺩ ﻧﺴﺒﺖ ﺑﻪ ﺗﻮﺍﻧﺎﻳﻴﻬﺎ ﻭﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﺧﻮﺩ ﺍﺯﻃﺮﻳﻖ ﺭﻭﺵ ﻣﺮﻭﺭﺧﻮﻳﺸـﺘﻦ‪ ،‬ﺑﺎﻋـﺚ ﻛـﺎﻫﺶ ﻋﻼﺋـﻢ ﺍﻓﺴـﺮﺩﮔﻲ‪،‬‬
‫ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﺷﺎﺩﻣﺎﻧﻲ ﻭ ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﺍﻋﺘﻤﺎﺩ ﺑﻨﻔﺲ ﺁﻧﻬﺎ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺠﻤﻮﻋﻪ ﺍﻳﻦ ﻳﺎﻓﺘﻪﻫﺎ ﺑﻴﺎﻧﮕﺮ ﺗﺄﺛﻴﺮ ﻋﻤﻴﻖ ﺷﻨﺎﺧﺖ ﻭ ﺁﮔﺎﻫﻲ ﻓﺮﺩ ﻧﺴﺒﺖ ﺑﻪﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺧﻮﺩ ﺑﺮ ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﻭ‬
‫ﺣﺮﻣﺖ ﺧﻮﺩ ﻣﻲﺑﺎﺷﺪ ﻭﺍﺛﺮﮔﺬﺍﺭﻱ "ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﺩ" ﺭﺍ ﺩﺭ ﺍﻓﺰﺍﻳﺶ ﺳﻄﺢ ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﺗﺄﻳﻴﺪ ﻣﻲﻛﻨـﺪ‪ .‬ﺭﻭﺵ ﻣـﺮﻭﺭ ﺧـﻮﺩ‬
‫ﻳﻜﻲ ﺍﺯ ﺭﻭﺷﻬﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﻣﻮﺟﺪ ﻣﻌﺮﻓﺖ ﺍﻧﺴﺎﻥ‪ ،‬ﻣﺒﻨﺎﻱ ﻣﻌﺮﻓﺖ ﺍﻟﻬﻲ ﻭ ﺗﺤﻘﻖ ﻓﺎﻣﺎ ﺑﻨﻌﻤﻪ ﺭﺑﻚ ﻓﺤﺪﺙ ﻣﻲ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺭﻭﺵ‬
‫ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻳﻲ ﻛﻪ ﺍﻓﺮﺍﺩ ﺑﺪﻟﻴﻞ ﻋﺪﻡ ﻫﺸﻴﺎﺭﻱ ﻧﺴﺒﺖ ﺑﻪﺗﻮﺍﻧﺎﻳﻴﻬﺎﻱ ﺧﻮﻳﺶ ﺩﭼﺎﺭ ﺍﺣﺴﺎﺱ ﻛﻬﺘﺮﻱ ﺷﺪﻩ ﻭ ﭘﺎﺳﺨﻬﺎﻱ‬
‫ﻋﺎﻃﻔﻲ ﻭ ﻫﻴﺠﺎﻧﻲﻫﻤﭽﻮﻥ ﺍﻓﺴﺮﺩﮔﻲ ﻭ ﺍﺿﻄﺮﺍﺏ ﺍﺯ ﺧﻮﺩ ﺑﺮﻭﺯ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﺑﻜﺎﺭ ﺑﺮﺩ‪.‬‬

‫‪ .7‬ﻛﺘﺎﺑﻨﺎﻣﻪ ‪:‬‬
‫____ ﻗﺮﺁﻥ ﻣﺠﻴﺪ‪.‬‬
‫____ ﻧﻬﺞ ﺍﻟﺒﻼﻏﻪ‪ ،‬ﺗﺮﺟﻤﻪ ﺩﻛﺘﺮﺳﻴﺪﺟﻌﻔﺮ ﺷﻬﻴﺪﻱ)‪ .(1373‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺁﻣﻮﺯﺵ ﻭﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻲ‪.‬‬
‫____ ﻏﺮﺭﺍﻟﺤﻜﻢ‪ ،‬ﺳﺨﻨﺎﻥ ﺍﻣﺎﻡ ﻋﻠﻲ ﻉ‪.‬‬
‫____ ﭘﻮﺭﺣﺴﻴﻦ‪ ،‬ﺭﺿﺎ)‪ .(1389‬ﻛﺎﻫﺶ ﻋﻼﻳﻢ ﺍﻓﺴﺮﺩﮔﻲ ﺑﺎﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺭﻭﺵ ﻣﺮﻭﺭ ﺧﻮﻳﺸﺘﻦ‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻟﻚ ﻟﻚ‪.‬‬
‫____ ﭘﻮﺭﺣﺴﻴﻦ‪ ،‬ﺭﺿﺎ)‪ .(1390‬ﺭﻭﺍﻥ ﺷﻨﺎﺳﻲ ﺧﻮﺩ‪ ،‬ﭼﺎپ ﺳﻮﻡ‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺍﻣﻴﺰﻛﺒﻴﺮ‪.‬‬
‫____ ﭘﻮﺭﺣﺴﻴﻦ‪ ،‬ﺭﺿﺎ ﻭ ﺻﺎﺑﺮﻱ‪ ،‬ﺍﻓﺸﻴﻦ)‪ .(1388‬ﺗﺎﺛﻴﺮ ﺭﻭﺵ ﺷﻨﺎﺧﺘﻲ ﻣﺮﻭﺭ ﺧﻮﺩﺑﺮﺍﻓﺰﺍﻳﺶ ﺧﻮﺩﭘﻨﺪﺍﺷﺖ ﻭﻛﺎﻫﺶ ﻋﻼﻳـﻢ‬
‫ﺍﻓﺴﺮﺩﮔﻲ )ﺗﻚ ﺑﺮﺭﺳﻲ(‪ .‬ﻣﺠﻠﻪ ﻋﻠﻮﻡ ﺭﻭﺍﻧﺸﻨﺎﺧﺘﻲ‪ ،‬ﺷﻤﺎﺭﻩ ‪.33‬‬
‫____ ﺳﺎﻻﺭ‪ ،‬ﻃﻴﺒﻪ ﻭ ﭘﻮﺭﺣﺴﻴﻦ‪ ،‬ﺭﺿـﺎ)‪ .(1392‬ﺑﺮﺭﺳـﻲ ﺗـﺎﺛﻴﺮ ﺭﻭﺵ ﻣﺮﻭﺭﺧﻮﻳﺸـﺘﻦ ﺩﺭ ﻛـﺎﻫﺶ ﺍﻓﻜﺎﺭﺧﻮﺩﺍﻳﻨـﺪ ﻣﻨﻔـﻲ ﻭ‬
‫ﺍﺿﻄﺮﺍﺏ ﻭﺍﻓﺴﺮﺩﮔﻲ ﺯﻧﺎﻥ‪ ،‬ﭘﺎﻳﺎﻥ ﻧﺎﻣﻪ ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ‪ .‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪.‬‬
‫____ ﺧﺪﺍﺑﻨﺪﻩ ﻟﻮ‪ ،‬ﻳﻮﺳﻒ ﻭ ﭘﻮﺭﺣﺴﻴﻦ‪ ،‬ﺭﺿﺎ)‪ .(1392‬ﺗﺎﺛﻴﺮ ﺭﻭﺵ ﻣﺮﻭﺭﺧﻮﻳﺸﺘﻦ ﺑﺮ ﺗﺼﺤﻴﺢ ﺗﺼﻮﻳﺮﺑﺪﻧﻲ ﺩﺭ ﺯﻧـﺎﻥ‪ .‬ﭘﺎﻳـﺎﻥ‬
‫ﻧﺎﻣﻪ ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ‪ .‬ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ‪.‬‬
‫____ ﻛﺮﻣﻲ‪ ،‬ﺣﺴﻴﻦ)‪ .(1382‬ﺗﻌﺮﻳﻒ ﻭﺗﺸﺨﻴﺺ ﺍﻧﺴﺎﻥ ﺍﺯﻧﮕﺎﻩ ﻣﻼﺻﺪﺭﺍ ﻭﻛﺎﺭﻝ ﻳﺎﺳﭙﺮﺱ‪ ،‬ﻣﻘﺎﻻﺕ ﻭﺑﺮﺭﺳﻴﻬﺎ‪ ،‬ﺩﻓﺘﺮ‪.74‬‬

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 ‫____ ﺳﺮﻭﺵ‪ ،‬ﺍﺣﻤﺪ)‪ .(1343‬ﻛﻠﻴﺎﺕ ﺍﺷﻌﺎﺭ ﻣﻮﻻﻧﺎ ﺍﻗﺒﺎﻝ ﻻﻫﻮﺭﻱ‪ ،‬ﻛﺘﺎﺑﺨﺎﻧﻪ ﺳﻨﺎﻳﻲ‪ .‬ﺗﻬﺮﺍﻥ‪.‬‬
‫____ ﺻﻔﺎﺋﻲ ﻓﻴﺮﻭﺯﺁﺑﺎﺩﻱ‪ ،‬ﺳﻤﻴﻪ ﻭ ﭘﻮﺭﺣﺴﻴﻦ‪ ،‬ﺭﺿﺎ)‪ .(1392‬ﺑﺮﺭﺳﻲ ﺗﺄﺛﻴﺮ ﺭﻭﺵ ﻣﺮﻭﺭﺧﻮﻳﺸﺘﻦ ﺑﺮﻧﺸﺎﻧﻪ ﻫﺎﻱ ﺗﻨﻴﺪﮔﻲ‪،‬‬
‫ﺍﺿﻄﺮﺍﺏ ﻭﺍﻓﺴﺮﺩﮔﻲ ﺩﺭﺑﻴﻤﺎﺭﺍﻥ ﻗﻠﺒﻲ‪ .‬ﻣﺠﻠﻪ ﻋﻠﻮﻡ ﺭﻭﺍﻧﺸﻨﺎﺧﺘﻲ‪.46 :12 .‬‬
‫____ ﻓﺮﺝﺍﻟﻠﻬﻲ‪ ،‬ﺍﺳﻤﺎء ﻭ ﭘﻮﺭﺣﺴـﻴﻦ‪ ،‬ﺭﺿـﺎ )‪.(1392‬ﺗـﺎﺛﻴﺮ ﺭﻭﺵ ﻣﺮﻭﺭﺧـﻮﺩ ﺑﺮﻛـﺎﻫﺶ ﺍﻓﺴـﺮﺩﮔﻲ‪ ،‬ﺍﺿـﻄﺮﺍﺏ ﻭﺍﺳـﺘﺮﺱ‬
‫ﺩﺭﺳﺎﻟﻤﻨﺪﺍﻥ‪ .‬ﭘﺎﻳﺎﻥﻧﺎﻣﻪ ﻛﺎﺭﺷﻨﺎﺳﻲ ﺍﺭﺷﺪ‪ .‬ﺩﺍﻧﺸﮕﺎﻩ ﺁﺯﺍﺩ ﺍﺳﻼﻣﻲ‪.‬‬

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