{"id":958,"date":"2023-10-04T13:03:57","date_gmt":"2023-10-04T09:03:57","guid":{"rendered":"https:\/\/socialresearchjournal.az\/?p=958"},"modified":"2023-10-04T13:03:57","modified_gmt":"2023-10-04T09:03:57","slug":"modern-xosbextlik-diskursu-ve-onun-totalitar-prezumpsiyalari","status":"publish","type":"post","link":"https:\/\/socialresearchjournal.az\/index.php\/2023\/10\/04\/modern-xosbextlik-diskursu-ve-onun-totalitar-prezumpsiyalari\/","title":{"rendered":"MODERN \u201cXO\u015eB\u018fXTL\u0130K D\u0130SKURSU\u201d V\u018f ONUN TOTAL\u0130TAR PREZUMPS\u0130YALARI"},"content":{"rendered":"

S\u00fcbhan PADAROV<\/strong><\/p>\n

Sosial T\u0259dqiqatlar M\u0259rk\u0259zinin ba\u015f m\u0259sl\u0259h\u0259t\u00e7isi<\/em><\/p>\n

Bak\u0131, Az\u0259rbaycan<\/em><\/p>\n

\u00a0<\/em>E-mail: subhanpadarov@gmail.com<\/em><\/p>\n

ORCID: 0009-0005-8241-4446<\/em><\/p>\n

 <\/p>\n

X\u00fclas\u0259. <\/strong>Son iki onillikd\u0259 neoliberal c\u0259miyy\u0259tl\u0259rin s\u0259rt \u201cxo\u015fb\u0259xtlik d\u00f6n\u00fc\u015f\u00fc\u201dn\u0259 \u015fahidlik edirik. Xo\u015fb\u0259xtlik sosial sferan\u0131n b\u00fct\u00fcn qatlar\u0131nda – \u0259yl\u0259nc\u0259 s\u0259nayesi, t\u0259hsil sisteml\u0259ri, s\u0259hiyy\u0259 institutlar\u0131, korporasiyalar, ictimai v\u0259 \u00f6z\u0259l t\u0259\u015fkilatlar, pop-\u0259d\u0259biyyat, media, siyas\u0259t v\u0259 s. m\u00f6vcud olan, h\u0259r yer\u0259 n\u00fcfuz ed\u0259n reall\u0131\u011fa \u00e7evrilib. Bu anlay\u0131\u015f art\u0131q Q\u0259rb m\u0259n\u015f\u0259li, t\u0259hsilli, demokratik, z\u0259ngin v\u0259 s\u0259nayel\u0259\u015fmi\u015f xarakter\u0259 deyil, kultural ke\u00e7mi\u015fi, iqtisadi statusu, sosial stratas\u0131, cinsi v\u0259 t\u0259hsil s\u0259viyy\u0259sind\u0259n as\u0131l\u0131 olmayaraq, b\u00fct\u00fcn insani varl\u0131qlara \u015famil edil\u0259n psixoloji hald\u0131r. Daha m\u00fch\u00fcm\u00fc, xo\u015fb\u0259xtlik neoliberal c\u0259miyy\u0259tl\u0259rd\u0259 n\u0259yin yax\u015f\u0131, arzuolunan v\u0259 do\u011fru oldu\u011funun normas\u0131n\u0131 m\u00fc\u0259yy\u0259n ed\u0259n bir diskursa transformasiya edilib. Pozitiv psixoloqlar v\u0259 xo\u015fb\u0259xtlik iqtisad\u00e7\u0131lar\u0131 il\u0259 birg\u0259 xo\u015fb\u0259xtlik t\u0259dqiqat\u00e7\u0131lar\u0131 bu diskursun m\u00f6hk\u0259ml\u0259nm\u0259sin\u0259 yard\u0131m edirl\u0259r. M\u0259qal\u0259d\u0259 bu m\u0259s\u0259l\u0259l\u0259r \u0259trafl\u0131 t\u0259hlil edilmi\u015fdir.<\/p>\n

A\u00e7ar s\u00f6zl\u0259r:<\/strong> \u201cxo\u015fb\u0259xtlik\u201d anlay\u0131\u015f\u0131, xo\u015fb\u0259xtlik diskursu, neoliberalizm, pozitiv psixologiya, Q\u0259rb kultural strukturu<\/p>\n

 <\/p>\n

Giri\u015f<\/strong><\/p>\n

H\u0259yat\u0131m\u0131zda per diem<\/em> v\u0259 ad nauseam <\/em>m\u00f6vcud olmaqla \u201cxo\u015fb\u0259xtlik\u201d bizim kultural t\u0259x\u0259yy\u00fcl\u00fcm\u00fcz\u00fc el\u0259 z\u0259bt edib ki, nadir hallarda onu e\u015fitm\u0259d\u0259n v\u0259 ya oxumadan bir g\u00fcn ke\u00e7iririk. \u0130nternet \u00fcz\u0259rind\u0259n ki\u00e7ik bir axtar\u0131\u015f ets\u0259k, \u201cxo\u015fb\u0259xtlik\u201d s\u00f6z\u00fc il\u0259 ba\u011fl\u0131 y\u00fcz minl\u0259rl\u0259 n\u0259tic\u0259 il\u0259 qar\u015f\u0131la\u015fa bil\u0259rik. \u018fsrin \u0259vv\u0259ll\u0259rind\u0259 \u201cAmazon\u201d \u015firk\u0259ti \u201cxo\u015fb\u0259xtlik\u201d s\u00f6z\u00fcn\u00fc ehtiva ed\u0259n 300 kitab\u0131n siyah\u0131s\u0131n\u0131 t\u0259rtib etmi\u015fdis\u0259, bu g\u00fcn bu r\u0259q\u0259m 2 mind\u0259n \u00e7oxdur. Eyni art\u0131m insanlar\u0131n g\u00fcnd\u0259lik olaraq payla\u015fd\u0131\u011f\u0131 \u0130nstaqram v\u0259 Feysbuk postlar\u0131, el\u0259c\u0259 d\u0259 tvitl\u0259rd\u0259 m\u00fc\u015fahid\u0259 edilir. Bu fenomen \u201c\u00f6z\u201d\u00fcn\u00fc v\u0259 d\u00fcnyan\u0131 d\u0259rkimizin fundamental par\u00e7as\u0131na \u00e7evrilib.<\/p>\n

Son onillikl\u0259rd\u0259 radikal \u015f\u0259kild\u0259 d\u0259yi\u015f\u0259n sad\u0259c\u0259 xo\u015fb\u0259xtliyin \u00f6z\u00fcn\u00fc g\u00f6st\u0259rdiyi tezlik v\u0259 n\u00fcfuzedicilik deyil. Bu anlay\u0131\u015f\u0131 d\u0259rk etdiyimiz t\u0259rz d\u0259 radikal transformasiyaya u\u011fray\u0131b. Biz art\u0131q xo\u015fb\u0259xtliyin insan\u0131n taleyi v\u0259 i\u00e7ind\u0259 oldu\u011fu ya\u015fam \u015f\u0259rtl\u0259ri, h\u0259yat\u0131n b\u00fct\u00f6vl\u00fcy\u00fcn\u00fcn d\u0259y\u0259rl\u0259ndirilm\u0259si, psixoloji v\u0259 fizioloji narahatl\u0131\u011f\u0131n yoxlu\u011fu il\u0259 ba\u011fl\u0131 oldu\u011funa inanm\u0131r\u0131q. Xo\u015fb\u0259xtlik indi irad\u0259 g\u00fcc\u00fc vasit\u0259sil\u0259 idar\u0259 oluna v\u0259 d\u00fcz\u0259nl\u0259n\u0259 bil\u0259n bir zehniyy\u0259t kimi g\u00f6r\u00fcn\u00fcr; autentik \u201c\u00f6zm\u0259nliyimiz\u201d v\u0259 daxili g\u00fcc\u00fcm\u00fcz\u00fc praktikaya t\u0259tbiqinin n\u0259tic\u0259si; h\u0259yat\u0131 d\u0259y\u0259rli ed\u0259n yegan\u0259 m\u0259qs\u0259d, bioqrafiyalar\u0131m\u0131z\u0131n d\u0259y\u0259rini \u00f6l\u00e7m\u0259li oldu\u011fumuz standart; u\u011furlar v\u0259 u\u011fursuzluqlar\u0131m\u0131z\u0131n \u00f6l\u00e7\u00fcs\u00fc; psixi v\u0259 emosional inki\u015faf\u0131m\u0131z\u0131n maqnitudas\u0131. H\u0259r \u015feyd\u0259n daha m\u00fch\u00fcm\u00fc, xo\u015fb\u0259xtlik (post)modern v\u0259t\u0259nda\u015f\u0131n ideal obraz\u0131n\u0131n epitomu v\u0259 inkarnasiyas\u0131 olaraq t\u0259qdim edilir.<\/p>\n

\u018fsas\u0131 1998-ci ild\u0259 qoyulan v\u0259 AB\u015e fondlar\u0131 t\u0259r\u0259find\u0259n maliyy\u0259l\u0259\u015fdiril\u0259n \u201cxo\u015fb\u0259xtlik elmi\u201d v\u0259 \u201cpozitiv psixologiya\u201d sad\u0259c\u0259 amerikal\u0131lar \u00fc\u00e7\u00fcn deyil, b\u00fct\u00fcn d\u00fcnya \u00fc\u00e7\u00fcn xo\u015fb\u0259xtlik axtar\u0131\u015f\u0131n\u0131n aksiomatik olmal\u0131 oldu\u011funu izah etm\u0259k v\u0259zif\u0259sini \u00fcz\u0259rin\u0259 g\u00f6t\u00fcr\u00fcb. Bu psixoloqlara g\u00f6r\u0259, b\u00fct\u00fcn f\u0259rdl\u0259r do\u011fulu\u015fdan g\u0259l\u0259n xo\u015fb\u0259xt olmaq impulsu il\u0259 akt g\u00f6st\u0259rdikl\u0259ri \u00fc\u00e7\u00fcn xo\u015fb\u0259xtlik axtar\u0131\u015f\u0131 insani varl\u0131qlar olaraq onlar\u0131n realizasiyas\u0131n\u0131n sad\u0259c\u0259 t\u0259bii deyil, \u0259n ali ekspressiyas\u0131 kimi d\u0259rk edilm\u0259lidir [9]. Bununla pozitiv psixologiya indiy\u0259d\u0259k he\u00e7 k\u0259sin nail ola bilm\u0259diyini realla\u015fd\u0131rd\u0131 v\u0259 \u201cxo\u015fb\u0259xtliyi\u201d akademik prioritetl\u0259rin, o c\u00fcml\u0259d\u0259n d\u0259 \u0259ks\u0259r d\u00f6vl\u0259tl\u0259rin sosial, siyasi v\u0259 iqtisadi agendas\u0131n\u0131n \u0259n \u00fcst komponentin\u0259 \u00e7evirdi.<\/p>\n

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  1. \u201cXo\u015fb\u0259xtlik elmi\u201dnin <\/strong>paradokslar\u0131<\/strong><\/li>\n<\/ol>\n

    H\u0259qiq\u0259t\u0259nmi h\u0259yat\u0131m\u0131zda u\u011frunda \u00e7al\u0131\u015fmal\u0131 oldu\u011fumuz \u0259n ali m\u0259qs\u0259d xo\u015fb\u0259xtlikdir? Y\u0259qin ki, bu, bel\u0259dir. Lakin \u201cxo\u015fb\u0259xtlik ekspertl\u0259ri\u201dnin diskursuna diqq\u0259t yetirdiyimiz zaman bu m\u0259s\u0259l\u0259y\u0259 t\u0259nqidi m\u00f6vqed\u0259n yana\u015fmal\u0131 oluruq. Bu m\u0259qal\u0259 xo\u015fb\u0259xtliy\u0259 qar\u015f\u0131 deyil, xo\u015fb\u0259xtlik s\u0259nayesinin moiz\u0259 oxudu\u011fu \u201cdo\u011fru h\u0259yat\u201d\u0131n reduksiyonist bax\u0131\u015flar\u0131na qar\u015f\u0131d\u0131r. Xo\u015fb\u0259xtlik elminin t\u0259msil etdiyi bu bax\u0131\u015f ziddiyy\u0259tli iddialar, k\u0259skin m\u0259hdudiyy\u0259tl\u0259r v\u0259 patogenik n\u0259tic\u0259l\u0259r il\u0259 z\u0259ngindir.<\/p>\n

    M\u0259nim xo\u015fb\u0259xtlik haqq\u0131nda d\u00fc\u015f\u00fcnc\u0259l\u0259rim d\u00f6rd ba\u015fl\u0131ca t\u0259nqidi x\u00fcsus \u00fcz\u0259rind\u0259 k\u00f6kl\u0259nir: epistemoloji, sosioloji, fenomenoloji v\u0259 \u0259xlaqi. Epistemoloji qay\u011f\u0131n\u0131n bir elm olaraq v\u0259zif\u0259si \u201cxo\u015fb\u0259xtlik elmi\u201dnin legitimliyini, onun xo\u015fb\u0259xtlik konseptinin elmiliyi v\u0259 obyektivliyini t\u0259hlil etm\u0259kdir. Q\u0131sa v\u0259 d\u0259qiq \u015f\u0259kild\u0259 s\u00f6yl\u0259m\u0259liyik ki, \u201cxo\u015fb\u0259xtlik elmi\u201d, el\u0259c\u0259 d\u0259 bu h\u0259r\u0259kat\u0131n t\u0259lqin etdiyi insani xo\u015fb\u0259xtliyin arxas\u0131nda dayanan \u201crasionall\u0131q\u201d onun yaln\u0131z q\u00fcsurlu ola bil\u0259c\u0259yini ortaya qoyur. \u00c7arlz Pirs qeyd edir ki, xo\u015fb\u0259xtlik elmi \u0259sass\u0131z f\u0259rziyy\u0259l\u0259r\u0259, n\u0259z\u0259ri uy\u011funsuzluqlara, metodoloji m\u0259hdudiyy\u0259tl\u0259r\u0259, s\u00fcbut edilm\u0259mi\u015f n\u0259tic\u0259l\u0259r\u0259 v\u0259 \u015fi\u015firdilmi\u015f \u00fcmumil\u0259\u015fdirm\u0259l\u0259r\u0259 \u0259saslan\u0131r [18].<\/p>\n

    \u0130kinci t\u0259nqidi x\u00fcsus is\u0259 sosiolojidir. Xo\u015fb\u0259xtlik elminin bir elm kimi pis v\u0259 ya yax\u015f\u0131 olmas\u0131ndan as\u0131l\u0131 olmayaraq hans\u0131 sosial aktorlar\u0131n xo\u015fb\u0259xtlik anlay\u0131\u015f\u0131n\u0131 faydal\u0131 hesab etdikl\u0259ri, bu fenomenin kimin maraqlar\u0131 v\u0259 ideoloji f\u0259rziyy\u0259l\u0259rin\u0259 xidm\u0259t etdiyi, onun geni\u015f sosial icraat\u0131n\u0131n hans\u0131 iqtisadi-siyasi n\u0259tic\u0259l\u0259r do\u011furdu\u011funu t\u0259dqiq etm\u0259k essensial \u0259h\u0259miyy\u0259t\u0259 malikdir. Xo\u015fb\u0259xtlik v\u0259 onun \u0259traf\u0131nda meydana \u00e7\u0131xan xo\u015fb\u0259xtlik s\u0259nayesi maddi rifah v\u0259 yoxsullu\u011fun, u\u011fur v\u0259 u\u011fursuzlu\u011fun, sa\u011flaml\u0131q v\u0259 x\u0259st\u0259liyin yaln\u0131z \u00f6z \u0259limizd\u0259 oldu\u011fu prezumpsiyas\u0131n\u0131n legitiml\u0259\u015fdirilm\u0259sin\u0259 s\u0259b\u0259b olur. Bu yana\u015fma h\u0259m d\u0259 he\u00e7 bir struktural problemin olmad\u0131\u011f\u0131, yaln\u0131z psixoloji \u00e7at\u0131\u015fmazl\u0131qlar\u0131n m\u00f6vcud oldu\u011fu inanc\u0131na da legitimlik qazand\u0131r\u0131r. Q\u0131sacas\u0131, M.Tet\u00e7erin Fridrix Hayekd\u0259n ilham alaraq bildirdiyi kimi: \u201cC\u0259miyy\u0259t dey\u0259 bir \u015fey yoxdur, var olan sad\u0259c\u0259 f\u0259rdl\u0259rdir\u201d. Xo\u015fb\u0259xtlik ekspertl\u0259ri t\u0259r\u0259find\u0259n sosial olaraq formulla\u015fd\u0131r\u0131lan xo\u015fb\u0259xtlik anlay\u0131\u015f\u0131 neoliberal v\u0259 \u00c7ikaqo m\u0259kt\u0259binin iqtisad\u00e7\u0131lar\u0131 t\u0259r\u0259find\u0259n formulyasiya edil\u0259n radikal d\u00fcnya inqilab\u0131n\u0131 do\u011furan fantazmal d\u0259y\u0259rl\u0259r\u0259 \u0259saslan\u0131r. Onlar 1950-ci ill\u0259rd\u0259n etibar\u0259n bildirirl\u0259r ki, xo\u015fb\u0259xtlik u\u011frunda f\u0259rdi axtar\u0131\u015f \u201c\u00fcmumi xeyir\u201d axtar\u0131\u015f\u0131n\u0131n yegan\u0259 realist \u0259v\u0259zl\u0259nm\u0259sidir. \u201cSunday Times\u201d q\u0259zetin\u0259 1981-ci ild\u0259 verdiyi m\u00fcsahib\u0259sind\u0259 M.Tet\u00e7er qeyd edir ki, son 30 ild\u0259 siyas\u0259tin y\u00f6n ald\u0131\u011f\u0131 istiqam\u0259td\u0259 m\u0259ni \u0259n \u00e7ox q\u0259z\u0259bl\u0259ndir\u0259n onun kollektivist c\u0259miyy\u0259t\u0259 do\u011fru meyilidir. \u0130nsanlar \u00f6z \u015f\u0259xsi c\u0259miyy\u0259tl\u0259rini unudublar. \u0130qtisadiyyatlar\u0131n strukturunu d\u0259yi\u015fdirm\u0259k bu yana\u015fman\u0131 d\u0259yi\u015fdirm\u0259k vasit\u0259sidir. \u0130qtisadiyyat sad\u0259c\u0259 bir metoddur. Onun qay\u0259si insan \u00fcr\u0259yi v\u0259 ruhunu d\u0259yi\u015fdirm\u0259kdir [21]. Bu perspektivd\u0259n, iddia ed\u0259 bil\u0259rik ki xo\u015fb\u0259xtlik ekspertl\u0259ri t\u0259r\u0259find\u0259n formulla\u015fd\u0131r\u0131lan \u201cxo\u015fb\u0259xtlik axtar\u0131\u015f\u0131\u201d ham\u0131m\u0131z\u0131n u\u011frunda c\u0259hd etm\u0259li oldu\u011fu ali xeyiri deyil, \u015f\u0259xsi, terapevtik, f\u0259rdiyy\u0259t\u00e7i v\u0259 atomla\u015fm\u0131\u015f c\u0259miyy\u0259tin kollektivist c\u0259miyy\u0259t \u00fcz\u0259rind\u0259 z\u0259f\u0259rini t\u0259msil edir.<\/p>\n

    \u00dc\u00e7\u00fcnc\u00fc t\u0259ndiqi x\u00fcsus fenomenoloji olaraq adland\u0131r\u0131la bil\u0259r. Fenomenoloji olaraq modern xo\u015fb\u0259xtlik elminin arzuolunmaz v\u0259 paradoksal n\u0259tic\u0259l\u0259ri ortaya \u00e7\u0131xard\u0131\u011f\u0131 inkaredilm\u0259z bir reall\u0131qd\u0131r. Ona g\u00f6r\u0259 d\u0259, bu psevdo-elm \u00f6z\u00fcn\u00fcn rifah v\u0259 \u015f\u0259xsi t\u0259kmill\u0259\u015fm\u0259 prezumpsiyalar\u0131n\u0131n aradan qald\u0131rma\u011fa s\u00f6z verdiyi, lakin aradan qald\u0131ra bilm\u0259diyi qeyri-autentikliyin, yet\u0259rsizliyin v\u0259 \u00f6z-\u00f6z\u00fcn\u00fc realla\u015fd\u0131ra bilm\u0259m\u0259nin terapevtik narrativl\u0259rin\u0259 \u0259saslan\u0131r. Ayd\u0131n sonu olmayan, h\u00fcdudsuz bir m\u00fch\u0259rrik h\u0259d\u0259f kimi yarad\u0131lan imperativ olmaqla xo\u015fb\u0259xtlik \u201cxo\u015fb\u0259xtlik axtar\u0131\u015flar\u0131\u201dn\u0131n yeni variasiyalar\u0131n\u0131, el\u0259c\u0259 d\u0259 daxili \u201cM\u0259n\u201dl\u0259rin\u0259 k\u00f6kl\u0259n\u0259n, daimi olaraq psixoloji q\u00fcsurlar\u0131n\u0131 d\u00fcz\u0259ltm\u0259y\u0259 \u00e7al\u0131\u015fan, konstant \u015f\u0259kild\u0259 \u015f\u0259xsi transformasiyas\u0131 \u00fcz\u0259rind\u0259 qay\u011f\u0131lanan \u201ch\u0259ppixondriaklar\u0131\u201d ortaya \u00e7\u0131xar\u0131b. Bu da xo\u015fb\u0259xtliyi mental v\u0259 fiziki sa\u011flaml\u0131\u011f\u0131m\u0131z il\u0259 obsessiyan\u0131 normalla\u015fd\u0131rma\u011fa \u00e7al\u0131\u015fan bazarlar \u00fc\u00e7\u00fcn m\u00fck\u0259mm\u0259l bir \u0259mt\u0259\u0259y\u0259 \u00e7evirir. Habel\u0259, Fukonun \u201cSeksuall\u0131\u011f\u0131n tarixi\u201d adl\u0131 kitab\u0131na m\u00fcraci\u0259t ed\u0259r\u0259k qeyd etm\u0259liyik ki, mental sa\u011flaml\u0131q metaforalar\u0131na daxil edil\u0259n \u201c\u00f6zm\u0259nlik qay\u011f\u0131s\u0131\u201d paradoksal \u015f\u0259kild\u0259 davaml\u0131 korreksiya v\u0259 transformasiyaya ehtiyac duyan mental olaraq x\u0259st\u0259 \u00f6zbax\u0131\u015f\u0131n\u0131 formala\u015fd\u0131rd\u0131 [19].<\/p>\n

    D\u00f6rd\u00fcnc\u00fc t\u0259nqidi x\u00fcsus is\u0259 \u0259xlaqi olmaqla xo\u015fb\u0259xtlik v\u0259 qeyri-xo\u015fb\u0259xtlik aras\u0131ndak\u0131 m\u00fcnasib\u0259ti \u00f6z\u00fcnd\u0259 ehtiva edir. Xo\u015fb\u0259xtlik v\u0259 pozitivliyi produktivlik, funksionall\u0131q v\u0259 h\u0259tta normall\u0131q il\u0259 identifikasiya etm\u0259kl\u0259 (qeyri-xo\u015fb\u0259xtliyi is\u0259 bunun tam \u015f\u0259kild\u0259 \u0259ksi il\u0259) xo\u015fb\u0259xtlik elmi bizi \u0259zab v\u0259 maddi-mental rifah aras\u0131ndak\u0131 se\u00e7imin k\u0259si\u015fm\u0259l\u0259rind\u0259 yerl\u0259\u015fdirir. Bu perspektivd\u0259n, bir-birin\u0259 zidd diametral q\u00fctbl\u0259r olmaqla pozitivlik v\u0259 neqativlik aras\u0131nda se\u00e7im imkan\u0131na insan h\u0259mi\u015f\u0259 sahibdir. Dolay\u0131sil\u0259, insan \u0259zab\u0131 v\u0259 ya qeyri-xo\u015fb\u0259xtliyi bird\u0259f\u0259lik h\u0259yat\u0131ndan \u00e7\u0131xarmaq m\u00fcmk\u00fcnl\u00fcy\u00fcn\u0259 sahibdir. \u018flb\u0259tt\u0259 ki, faci\u0259l\u0259r qa\u00e7\u0131lmazd\u0131r. Lakin xo\u015fb\u0259xtlik elmi xo\u015fb\u0259xtlik v\u0259 \u0259zab\u0131n \u015f\u0259xsi se\u00e7im m\u0259s\u0259l\u0259si oldu\u011fu \u00fcz\u0259rind\u0259 t\u0259kid edir. U\u011fursuzluq v\u0259 ya \u015fanss\u0131zl\u0131\u011f\u0131 \u015f\u0259xsi m\u00fck\u0259mm\u0259ll\u0259\u015fm\u0259 vasit\u0259sin\u0259 \u00e7evir\u0259 bilm\u0259y\u0259nl\u0259r \u00f6z \u0259zablar\u0131na layiq olmaqda t\u0259qsirl\u0259ndirilir (spesifik \u015f\u0259rtl\u0259r n\u0259 olursa-olsun).<\/p>\n

    Neqativlik, \u00e7at\u0131\u015fmazl\u0131q, qeyri-xo\u015fb\u0259xtlik, t\u0259tminsizlik \u0259xlaqi q\u00fcsurlar v\u0259 bundan daha pisi varl\u0131\u011f\u0131m\u0131z, yaxud \u00e7\u0131lpaq h\u0259yat\u0131m\u0131zda bir deqradasiya olaraq d\u0259rk edilir. Bu, Alenka Zupan\u00e7i\u00e7in \u201cbio\u0259xlaq\u201d [17] adland\u0131rd\u0131\u011f\u0131 fenomenin spektakulyar y\u00fcks\u0259li\u015fi, h\u0259tta dominantl\u0131\u011f\u0131d\u0131r. Dolay\u0131sil\u0259, misli g\u00f6r\u00fcnm\u0259mi\u015f bir tranformasiyaya m\u0259ruz qalan \u201cxo\u015fb\u0259xtlik\u201d sad\u0259c\u0259 bizim se\u00e7diyimiz bir \u015fey\u0259 deyil, h\u0259yat\u0131m\u0131z\u0131n h\u0259r bir an\u0131nda diqq\u0259t yetirm\u0259li oldu\u011fumuz \u0259xlaqi imperativ\u0259 \u00e7evrilib. Reklamlar v\u0259 h\u0259yat t\u0259rzi d\u0259rgil\u0259rind\u0259n p\u00fcsk\u00fcr\u0259n bu \u0259mr amans\u0131z transmissiya il\u0259 h\u0259yat\u0131m\u0131za el\u0259 n\u00fcfuz edir ki, onun haradan qaynaqland\u0131\u011f\u0131n\u0131, yoxsa daxili d\u00fcnyam\u0131zdanm\u0131 meydana \u00e7\u0131xd\u0131\u011f\u0131n\u0131 bilmirik.<\/p>\n

    Xo\u015fb\u0259xtlik qlobal iqtisadi elitalar\u0131n \u0259sas maraq sferas\u0131na transfomasiya olub. M\u00fcxt\u0259lif degenerat formalar\u0131nda xo\u015fb\u0259xtlik g\u0259lir \u0259ld\u0259etm\u0259 biznesin\u0259 bir \u0259lav\u0259 deyil. \u00d6l\u00e7\u00fcl\u0259, g\u00f6r\u00fcl\u0259 v\u0259 s\u00fcbut oluna bil\u0259n bir fenomen olmaqla xo\u015fb\u0259xtlik qlobal iqtisadi menecmentin daxili qalas\u0131na n\u00fcfuz edib. U\u011furlu kapitalizmin g\u0259l\u0259c\u0259yi modern insan\u0131n stress, iztirab v\u0259 x\u0259st\u0259lik il\u0259 m\u00fcbariz\u0259 aparmaq qabiliyy\u0259tind\u0259n, relaksasiya, xo\u015fb\u0259xtlik v\u0259 rifah\u0131 do\u011fru d\u0259y\u0259rl\u0259ndir\u0259 bilm\u0259sind\u0259n as\u0131l\u0131d\u0131r. Buna nail olmaq \u00fc\u00e7\u00fcn \u0259l\u00e7atan olan texnologiyalar, texnikalar v\u0259 metodlar evl\u0259r\u0259, i\u015f yerl\u0259rin\u0259 v\u0259 \u0259n \u0259sas\u0131 insan b\u0259d\u0259nin\u0259 s\u00fcr\u0259tl\u0259 n\u00fcfuz ed\u0259 bilir. Bu agendan\u0131 d\u0259st\u0259kl\u0259y\u0259n xo\u015fb\u0259xtlik elmi s\u00fcr\u0259tl\u0259 t\u0259r\u0259qqi etm\u0259kd\u0259dir. Xo\u015fb\u0259xtlik v\u0259 qeyri-xo\u015fb\u0259xtliyin fiziki olaraq beyin\u0259 nec\u0259 h\u0259kk edildiyini bildir\u0259n nevroloqlar insan\u0131n mental xo\u015fb\u0259xtliyi \u00fc\u00e7\u00fcn nevroloji \u0259sasland\u0131rmalar ir\u0259li s\u00fcrm\u0259y\u0259 c\u0259hd g\u00f6st\u0259rirl\u0259r. Onlar beynin pozitiv v\u0259 neqativ emosiyalar do\u011furan hiss\u0259l\u0259rini a\u015fkar etdikl\u0259rini iddia etm\u0259kl\u0259 vur\u011fulay\u0131rlar ki, f\u0259rdl\u0259r smartfon t\u0259tbiqatlar v\u0259 g\u00fcnd\u0259likl\u0259r vasit\u0259sil\u0259 \u015f\u0259xsil\u0259\u015fmi\u015f \u201c\u0259hval-ruhiyy\u0259 datas\u0131\u201dn\u0131 formala\u015fd\u0131r\u0131rlar [16]. Bu sah\u0259d\u0259 statistiki s\u00fcbutlar topland\u0131qca s\u00fcr\u0259tl\u0259 b\u00f6y\u00fcy\u0259n xo\u015fb\u0259xtlik iqtisadiyyat\u0131 bu yeni data vasit\u0259sil\u0259 hans\u0131 h\u0259yat t\u0259rzl\u0259rinin, i\u015fl\u0259m\u0259 formalar\u0131n\u0131n v\u0259 istehlak n\u00f6vl\u0259rinin daha b\u00f6y\u00fck mental rifaha s\u0259b\u0259b oldu\u011funu ir\u0259li s\u00fcr\u00fcrl\u0259r.<\/p>\n

    Modern insan\u0131n \u00fcmidl\u0259ri strateji olaraq obyektiv, \u00f6l\u00e7\u00fcl\u0259 bil\u0259n v\u0259 administrativ anlamda xo\u015fb\u0259xtlik axtar\u0131\u015f\u0131na y\u00f6nl\u0259ndirilir [3]. Subyektiv olaraq d\u0259y\u0259rl\u0259ndiril\u0259n \u0259hval-ruhiyy\u0259 (mood) m\u0259s\u0259l\u0259l\u0259rin\u0259 art\u0131q \u201cobyektiv data\u201ddan istifad\u0259 edilm\u0259kl\u0259 cavab verilir. Xo\u015fb\u0259xtlik elmi eyni zamanda iqtisadi v\u0259 tibbi ekspertiza il\u0259 \u00e7ul\u011fala\u015f\u0131b. \u0130nterdisiplinar xarakter alan xo\u015fb\u0259xtlik elmi a\u011f\u0131l, beyin, b\u0259d\u0259n v\u0259 iqtisadi f\u0259aliyy\u0259ti eyni q\u0259lib\u0259 daxil etm\u0259kl\u0259 m\u0259s\u0259l\u0259nin f\u0259ls\u0259fi probleml\u0259rini tamamil\u0259 diqq\u0259td\u0259n k\u0259nar saxlay\u0131r. \u00dcmumi insani optimalla\u015fman\u0131n vahid indeksi formala\u015fd\u0131r\u0131l\u0131r.<\/p>\n

    Xo\u015fb\u0259xtliy\u0259 qar\u015f\u0131 olmaq m\u00fcmk\u00fcnd\u00fcrm\u00fc? Aristotel xo\u015fb\u0259xtliyi etik v\u0259 spiritual anlamda insan\u0131n yekun m\u0259qs\u0259di olaraq d\u0259rk edirdi. F.Nits\u015fe is\u0259 bildirirdi ki, insan xo\u015fb\u0259xtlik \u00fc\u00e7\u00fcn \u00e7al\u0131\u015fm\u0131r, bunu ed\u0259n sad\u0259c\u0259 bir ingilisdir [10]. Pozitiv psixologiya v\u0259 xo\u015fb\u0259xtlik meyar\u0131n\u0131n 1990-c\u0131 ill\u0259rd\u0259n b\u0259ri h\u0259yat\u0131m\u0131za daxil olmas\u0131 il\u0259 siyas\u0259t\u00e7il\u0259r v\u0259 menecerl\u0259r t\u0259r\u0259find\u0259n bu anlay\u0131\u015flar\u0131n q\u0259bul edildiyi t\u0259rz haqq\u0131nda k\u0259skin ziddiyy\u0259tl\u0259r \u00f6z\u00fcn\u00fc g\u00f6st\u0259rm\u0259y\u0259 ba\u015flad\u0131. \u00d6z iztirablar\u0131na g\u00f6r\u0259 f\u0259rdl\u0259ri t\u0259qsirl\u0259ndir\u0259n bu elm h\u0259min iztirab\u0131 ortaya \u00e7\u0131xaran kontekst\u0259 he\u00e7 bir m\u0259h\u0259l qoymur. Xo\u015fb\u0259xtlik \u015f\u0259xsi \u201cse\u00e7imdir\u201d mantras\u0131n\u0131 t\u0259krar ed\u0259n pozitiv psixologiya da modern insan\u0131n istehlak\u00e7\u0131l\u0131q bataql\u0131\u011f\u0131na daha \u00e7ox g\u00f6m\u00fclm\u0259sin\u0259 s\u0259b\u0259b verir.<\/p>\n

     <\/p>\n

      \n
    1. Neoliberalizm v\u0259 xo\u015fb\u0259xtlik<\/strong><\/li>\n<\/ol>\n

       <\/p>\n

      1960-c\u0131 ill\u0259rd\u0259n etibar\u0259n Q\u0259rb \u00f6lk\u0259l\u0259rinin iqtisadiyyatlar\u0131 f\u0259rdl\u0259rin psixoloji v\u0259 emosional ruh hal\u0131ndan k\u0259skin \u015f\u0259kild\u0259 as\u0131l\u0131 olma\u011fa ba\u015flad\u0131. Bununla da art\u0131q f\u0259rdi kontekstd\u0259 n\u0259z\u0259r\u0259 al\u0131nmayan depressiya v\u0259 psixosomatik x\u0259st\u0259likl\u0259r iqtisadi ideallar\u0131n realizasiyas\u0131na k\u00f6kl\u0259nmi\u015f siyas\u0259t\u00e7il\u0259r v\u0259 menecerl\u0259rin probleml\u0259rin\u0259 transformasiya oldu.<\/p>\n

      Neoliberalizm siyasi-iqtisadi praktikalar\u0131n sad\u0259c\u0259 bir n\u0259z\u0259riyy\u0259sind\u0259n daha geni\u015f v\u0259 fundamental bir \u015fey olaraq g\u00f6r\u00fclm\u0259lidir. Neoliberalizm iqtisadi domenin b\u00fct\u00fcn kultural strataya amans\u0131z ekspansiyas\u0131, siyasi v\u0259 sosial q\u0259rarverm\u0259d\u0259 texno-elmi kriteriyaya artan t\u0259l\u0259bat, effektivlik, s\u0259m\u0259r\u0259lilik v\u0259 g\u0259lir maksimizasiyas\u0131n\u0131n faydal\u0131l\u0131q (utilitarian) prinsipl\u0259rin\u0259 daha \u015fidd\u0259tl\u0259 vur\u011fu edilm\u0259si, \u0259m\u0259k qeyri-m\u00fc\u0259yy\u0259nliyinin eksponensial art\u0131m\u0131, iqtisadi qeyri-stabillik, orqanizasional elastiklik v\u0259 m\u0259rk\u0259zsizl\u0259\u015fdirm\u0259, identiklikl\u0259r, hissl\u0259r v\u0259 h\u0259yat t\u0259rzl\u0259rinin \u0259mt\u0259\u0259l\u0259\u015fdirilm\u0259si, terapevtik etosun konsolidasiyas\u0131 v\u0259 f\u0259rdi \u00f6z-\u00f6z\u00fcn\u00fc realla\u015fd\u0131rma il\u0259 xarakteriz\u0259 olunan kapitalizmin yeni m\u0259rh\u0259l\u0259si kimi d\u0259rk olunmal\u0131d\u0131r. Qeyd edil\u0259n xarakteristikalardan daha \u00fcst\u00fcn olan\u0131 odur ki, neoliberalizmin \u0259sas diqq\u0259ti f\u0259rdi \u201c\u00f6zm\u0259nlik\u201dd\u0259n ibar\u0259t olan, \u0259sas antropoloji ideyas\u0131n\u0131 is\u0259 \u201cf\u0259rdl\u0259ri c\u0259miyy\u0259t yaratma prosesind\u0259 \u00f6z m\u00fcq\u0259dd\u0259ratlar\u0131n\u0131 m\u00fc\u0259yy\u0259n ed\u0259n v\u0259 bazar yerind\u0259 g\u00f6r\u00fc\u015f\u0259n muxtar, m\u00fcst\u0259qil aktorlar olaraq d\u00fc\u015f\u00fcnm\u0259sidir. Buna g\u00f6r\u0259 d\u0259 neoliberalizm sad\u0259c\u0259 struktural c\u0259h\u0259tl\u0259ri kontekstind\u0259 deyil, etik v\u0259 \u0259xlaqi maksimalar\u0131 kontekstind\u0259 d\u0259rk olunmal\u0131d\u0131r. Bu maksimalara g\u00f6r\u0259, f\u0259rdl\u0259r \u00f6z psixoloji hallar\u0131n\u0131 idar\u0259 etm\u0259y\u0259 qadir olan azad, muxtar v\u0259 m\u0259suliyy\u0259tli varl\u0131qlard\u0131r. F\u0259rdil\u0259\u015fm\u0259nin v\u0259 psixolojil\u0259\u015fm\u0259nin bu degenerativ kultural prosesi inki\u015faf etmi\u015f kapitalist c\u0259miyy\u0259tl\u0259rind\u0259 sosio-siyasi strukturlar\u0131 t\u0259m\u0259lind\u0259n transformasiyaya u\u011frad\u0131r. Bu inqilab c\u0259miyy\u0259tl\u0259rin struktural defisitl\u0259ri, ziddiyy\u0259tl\u0259r v\u0259 paradokslar\u0131n\u0131n psixoloji c\u0259h\u0259tl\u0259r v\u0259 f\u0259rdi m\u0259suliyy\u0259tlilik \u015f\u0259rtl\u0259ri daxilind\u0259 d\u0259rkin\u0259 g\u0259tirib \u00e7\u0131xard\u0131. Bununla da i\u015f \u015f\u0259xsi layih\u0259l\u0259r, yarad\u0131c\u0131l\u0131q v\u0259 t\u0259\u015f\u0259bb\u00fcskarl\u0131q m\u0259s\u0259l\u0259si, t\u0259hsil, f\u0259rdi bacar\u0131qlar v\u0259 istedadlar m\u0259s\u0259l\u0259si, sa\u011flaml\u0131q v\u0259rdi\u015fl\u0259r v\u0259 h\u0259yat t\u0259rzi m\u0259s\u0259l\u0259si, sevgi \u015f\u0259xsl\u0259raras\u0131 uy\u011funluq v\u0259 b\u0259nz\u0259rlik m\u0259s\u0259l\u0259si, identiklik se\u00e7im v\u0259 \u015f\u0259xsiyy\u0259t m\u0259s\u0259l\u0259si, sosial t\u0259r\u0259qqi is\u0259 f\u0259rdi inki\u015faf m\u0259s\u0259l\u0259si olaraq d\u0259rk edildi. N\u0259tic\u0259 psixoloji reall\u0131q lehin\u0259 misli g\u00f6r\u00fcnm\u0259mi\u015f kollaps\u0131, siyas\u0259tin is\u0259 terapevtik siyas\u0259t il\u0259 \u0259v\u0259zl\u0259nm\u0259sind\u0259n ibar\u0259t oldu. Habel\u0259 v\u0259t\u0259nda\u015fl\u0131\u011f\u0131n neoliberal modelinin m\u00fc\u0259yy\u0259n edilm\u0259sind\u0259 xo\u015fb\u0259xtlik diskursu f\u0259rdi diskursu proqressiv \u015f\u0259kild\u0259 \u0259v\u0259zl\u0259di. Bu anlamda xo\u015fb\u0259xtlik z\u0259r\u0259rsiz, xo\u015f niyy\u0259tl\u0259 formala\u015fd\u0131r\u0131lm\u0131\u015f bir m\u00fcc\u0259rr\u0259dlik olaraq v\u0259 ya kultural, \u0259xlaqi, yaxud antropoloji iddialar\u0131ndan m\u0259hrum bo\u015f bir konsept olaraq d\u0259rk edilm\u0259m\u0259lidir. \u018fks halda, \u0259dal\u0259tin, h\u0259mr\u0259yliyin v\u0259 ya loyall\u0131\u011f\u0131n deyil, m\u0259hz xo\u015fb\u0259xtliyin niy\u0259 t\u0259r\u0259qqi etmi\u015f kapitalist c\u0259miyy\u0259tl\u0259rind\u0259 bel\u0259 \u00fcst\u00fcn rola malik oldu\u011funu d\u0259rk etm\u0259k \u00e7\u0259tin olacaq.<\/p>\n

      Onu da ifad\u0259 ed\u0259 bil\u0259rik ki, neoliberal c\u0259miyy\u0259tl\u0259rd\u0259 xo\u015fb\u0259xtliyin bel\u0259 fundamental rol oynamas\u0131n\u0131n s\u0259b\u0259bi bu fenomenin f\u0259rdiyy\u0259t\u00e7i d\u0259y\u0259rl\u0259r il\u0259 z\u0259nginl\u0259\u015fdirilm\u0259si \u2013 f\u0259rdi \u201c\u00f6zm\u0259nliyi” n\u0259h\u0259ng bir d\u0259y\u0259r, qruplar\u0131 v\u0259 c\u0259miyy\u0259tl\u0259ri is\u0259 separat v\u0259 muxtar irad\u0259l\u0259rin aqqreqat\u0131 olaraq m\u00fc\u0259yy\u0259n etm\u0259sidir. Qeyd olunan c\u0259miyy\u0259tl\u0259rd\u0259 xo\u015fb\u0259xtlik fenomeninin dominant rol oynamas\u0131 h\u0259m d\u0259 onunla izah edilir ki, onun elmin neytral v\u0259 avtoritar diskursu vasit\u0259sil\u0259 qeyri-ideoloji \u015f\u0259rtl\u0259rd\u0259 f\u0259rdiyy\u0259t\u00e7iliyi legitiml\u0259\u015fdirm\u0259k, yenid\u0259n institusionalla\u015fd\u0131rmaqda faydal\u0131 konsept oldu\u011fu s\u00fcbuta yetirilib. Mi\u015fel Fuko v\u0259 dig\u0259rl\u0259rinin [6] bildirdiyi kimi, birba\u015fa olaraq \u0259xlaq v\u0259 siyas\u0259t\u0259 m\u00fcraci\u0259t etm\u0259k \u0259v\u0259zin\u0259 insani varl\u0131qlar\u0131n t\u0259bii xarakteristikalar\u0131na m\u00fcraci\u0259t ed\u0259n neytral diskurslar\u0131n inand\u0131r\u0131c\u0131l\u0131q g\u00fcc\u00fc daha \u00e7ox, institusionalla\u015fd\u0131r\u0131lmas\u0131 is\u0259 daha asand\u0131r. Pozitiv elmin \u00e7\u0259tiri alt\u0131nda xo\u015fb\u0259xtlik ekspertl\u0259ri \u201cxo\u015fb\u0259xtlik\u201d anlay\u0131\u015f\u0131n\u0131 g\u00fccl\u00fc ideoloji bir silaha \u00e7evirm\u0259kl\u0259 yana\u015f\u0131, insan\u0131n \u00f6z taleyi \u00fc\u00e7\u00fcn \u015f\u0259xsi m\u0259suliyy\u0259tliliyin\u0259 vur\u011fu edir, iqtisadi v\u0259 ya psixoloji elm ad\u0131 alt\u0131nda f\u0259rdiyy\u0259t\u00e7iliyi daha inferiyor \u015f\u0259rtl\u0259rd\u0259 m\u00fc\u0259yy\u0259n edir. F\u0259rdiyy\u0259t\u00e7ilik v\u0259 xo\u015fb\u0259xtlik aras\u0131ndak\u0131 s\u0131x m\u00fcnasib\u0259t \u015earl Ginyon v\u0259 Frank Ri\u00e7ardson kimi sosioloq v\u0259 psixoloqlar t\u0259r\u0259find\u0259n s\u00fcbuta yetirilib [11]. Dig\u0259r bir ifad\u0259 il\u0259 \u201cxo\u015fb\u0259xtlik\u201d anlay\u0131\u015f\u0131 m\u0259hz t\u0259m\u0259l f\u0259rdiyy\u0259t\u00e7iliyin\u0259 g\u00f6r\u0259 bel\u0259 misli g\u00f6r\u00fcnm\u0259mi\u015f u\u011fur qazana bilib. F\u0259rdiyy\u0259t\u00e7ilik \u00fcz\u0259rind\u0259 qeyri-siyasi, universalla\u015fd\u0131r\u0131c\u0131 v\u0259 legitim t\u0259sir\u0259 malik olan xo\u015fb\u0259xtlik fenomeninin diskursu insan h\u0259yat\u0131n\u0131 aid oldu\u011fu sosio-etno-kultural birlikd\u0259n separat \u015f\u0259kild\u0259 d\u0259rk ed\u0259r\u0259k onun daxili \u201c\u00f6zm\u0259nliyini\u201d b\u00fct\u00fcn davran\u0131\u015flar\u0131n\u0131n s\u0259b\u0259bi v\u0259 m\u0259n\u015f\u0259yi olaraq g\u00f6r\u00fcr. Xo\u015fb\u0259xtlik iqtisad\u00e7\u0131lar\u0131 v\u0259 ekspertl\u0259ri il\u0259 birlikd\u0259 pozitiv psixoloqlar bu bax\u0131mdan a\u00e7ar rolunu oynay\u0131r.<\/p>\n

       <\/p>\n

        \n
      1. Pozitiv psixologiyan\u0131n <\/strong>apoteozisi: Bizim \u00fc\u00e7\u00fcn \u0259n <\/strong>yax\u015f\u0131s\u0131n\u0131 ekspertl\u0259r bilir<\/strong><\/li>\n<\/ol>\n

         <\/p>\n

        \u201cXo\u015fb\u0259xtlik\u201d v\u0259 \u201cindividualizm\u201d anlay\u0131\u015flar\u0131n\u0131 bir-birin\u0259 s\u0131x \u015f\u0259kild\u0259 ba\u011flayan, bir-birind\u0259n as\u0131l\u0131 ed\u0259n v\u0259 bir-biril\u0259 \u0259v\u0259z oluna bil\u0259n konseptl\u0259r\u0259 transformasiya ed\u0259n m\u0259hz pozitiv psixologiya oldu. \u018flb\u0259tt\u0259 ki, f\u0259rdiyy\u0259t\u00e7i meyillilikl\u0259r v\u0259 ehtimallar pozitiv psixologiya v\u0259 onun \u201cxo\u015fb\u0259xtlik\u201d anlay\u0131\u015f\u0131 \u00fc\u00e7\u00fcn spesifik deyil. Onlar modern, \u201cmainstream\u201d psixologiyan\u0131n t\u0259m\u0259lini t\u0259\u015fkil ed\u0259n xarakteristik s\u0259ciyy\u0259dir. Pozitiv psixologiyan\u0131n xo\u015fb\u0259xliyi \u0259xlaqi v\u0259 konseptual olaraq f\u0259rdiyy\u0259t\u00e7ilik il\u0259 \u0259laq\u0259l\u0259ndirm\u0259si inkarolunmaz reall\u0131qd\u0131r. Pozitiv psixologiya \u0259xlaq v\u0259 ya \u0259xlaqilik bax\u0131m\u0131ndan f\u0259rdin \u00f6z\u00fcnd\u0259n ba\u015fqa he\u00e7 bir normativ istinad tan\u0131m\u0131r. Bu yeni \u201celm\u201d deskriptiv v\u0259 neytrald\u0131r. Dolay\u0131sil\u0259, onun ist\u0259nil\u0259n iddias\u0131nda he\u00e7 bir \u0259xlaqi m\u00fchakim\u0259 m\u00fcmk\u00fcn deyil. Lakin bu d\u0259rin paradoks yaradan bir hald\u0131r. Xo\u015fb\u0259xtliyin pozitiv psixoloji \u0259sas\u0131n\u0131 t\u0259\u015fkil ed\u0259n \u0259xlaqi subyektivizm dig\u0259r \u0259sasland\u0131rmalar q\u0259d\u0259r \u0259xlaqidir.<\/p>\n

        Xo\u015fb\u0259xtlik d\u00f6n\u00fc\u015f\u00fcn\u00fcn m\u00fch\u00fcm s\u0259b\u0259bl\u0259rind\u0259n biri qeyd edil\u0259n neoliberal diskursun sad\u0259c\u0259 f\u0259rdiyy\u0259t\u00e7iliyin neoliberal ideologiyas\u0131 il\u0259 birl\u0259\u015fm\u0259si deyil, h\u0259m\u00e7inin bu ideologiyan\u0131 elmi diskurs \u00e7\u0259r\u00e7iv\u0259sind\u0259, qeyri-ideoloji \u015f\u0259rtl\u0259rd\u0259 legitiml\u0259\u015fdirm\u0259si v\u0259 yenid\u0259n canland\u0131rmas\u0131d\u0131r. Pozitiv psixoloqlara g\u00f6r\u0259, xo\u015fb\u0259xtliyin elmi t\u0259dqiqi g\u00f6st\u0259rir ki, insan xo\u015fb\u0259xtliyinin 90 faizi f\u0259rdi psixoloji d\u0259yi\u015fk\u0259nlikl\u0259rd\u0259n as\u0131l\u0131d\u0131r. Bel\u0259 ki, sosio-siyasi v\u0259 iqtisadi aspektl\u0259r t\u0259r\u0259find\u0259n oynan\u0131lan rol ya ikinci d\u0259r\u0259c\u0259lidir, ya da f\u0259rdl\u0259rin \u015f\u0259xsi rifah\u0131n\u0131n itki-fayda analizind\u0259 \u00fcmumiyy\u0259tl\u0259 \u0259h\u0259miyy\u0259tsizdir. Onlara g\u00f6r\u0259 d\u0259 insani inki\u015faf v\u0259 xo\u015fb\u0259xtliyin elmi t\u0259dqiqi tarixi kultural v\u0259 ya ideoloji t\u0259m\u0259lli deyil, n\u0259tic\u0259l\u0259ri dig\u0259r m\u0259kanlara, h\u0259tta b\u00fct\u00fcn m\u0259kanlara v\u0259 zamanlara ekspansiya edil\u0259 bil\u0259n \u00fcmumb\u0259\u015f\u0259ri antreprizdir. T\u0259\u0259cc\u00fcbl\u00fc deyil ki, xo\u015fb\u0259xtliy\u0259 bu k\u0259skin d\u00f6n\u00fc\u015f Jill Lipovetskinin \u201cikinci f\u0259rdiyy\u0259t\u00e7i inqilab\u201d adland\u0131rd\u0131\u011f\u0131 fenomenin konsolidasiyas\u0131ndan sonra meydana \u00e7\u0131xd\u0131 [20]. Bek Gern\u015fayma g\u00f6r\u0259, psixolojil\u0259\u015fm\u0259 v\u0259 f\u0259rdil\u0259\u015fm\u0259nin pervert kultural prosesi neoliberal c\u0259miyy\u0259tl\u0259rd\u0259 sosial v\u0259 siyasi d\u00fcz\u0259ni d\u0259rind\u0259n transformasiyaya u\u011frad\u0131b [2].<\/p>\n

        Martin Seliqman pozitiv psixologiyaya do\u011fru yeni oriyentasiyan\u0131n \u201cali ke\u015fi\u015fi\u201d hesab olunur. Psixologiyan\u0131n neqativ dimensiyas\u0131n\u0131 Freydin h\u0259yat\u0131n\u0131n depressiv g\u00fcnl\u0259rinin m\u0259nhus irsi adland\u0131ran Seliqmana g\u00f6r\u0259, b\u00fct\u00fcn insanl\u0131\u011f\u0131n xo\u015fb\u0259xtlik panaseyalar\u0131 \u00fc\u00e7\u00fcn yaln\u0131z pozitiv dimensiya \u00fcz\u0259rind\u0259 fokuslanmaq sine qua non<\/em> \u015f\u0259rtdir. Bu, yeni oriyentasiya Bentam\u0131n \u201c\u0259n b\u00f6y\u00fck say\u0131n maksimum xo\u015fb\u0259xtliyi\u201d \u015f\u00fcar\u0131n\u0131n sad\u0259l\u0259\u015fdirilmi\u015f versiyas\u0131 olaraq da adland\u0131r\u0131la bil\u0259r.<\/p>\n

        Konseptualizasiya il\u0259 ba\u011fl\u0131 olaraq, pozitiv psixoloqlar xo\u015fb\u0259xtlik v\u0259 f\u0259rdiyy\u0259t\u00e7ilik aras\u0131ndak\u0131 g\u00fccl\u00fc assosiasiyan\u0131 m\u00fcdafi\u0259 edirl\u0259r. Bununla da bir t\u0259r\u0259fd\u0259n f\u0259rdiyy\u0259t\u00e7ilik xo\u015fb\u0259xtliy\u0259 nail olmada etik v\u0259 kultural \u00f6n \u015f\u0259rt\u0259 \u00e7evrilir, dig\u0259r t\u0259r\u0259fd\u0259n is\u0259 xo\u015fb\u0259xtlik individualizm \u00fc\u00e7\u00fcn \u0259xlaqi-legitim d\u0259y\u0259r\u0259 malik \u201celmi \u0259sasland\u0131rma\u201dn\u0131 t\u0259\u015fkil edir. \u0130ki konsept aras\u0131ndak\u0131 s\u0131x m\u00fcnasib\u0259t tavtoloji prinsipl\u0259rin d\u0259st\u0259kl\u0259nm\u0259si il\u0259 n\u0259tic\u0259l\u0259nir. Bu perspektivd\u0259n, pozitiv psixoloqlar vur\u011fulay\u0131rlar ki, xo\u015fb\u0259xtlik b\u00fct\u00fcn insani varl\u0131qlar\u0131n t\u0259bii olaraq (do\u011fulu\u015fdan) axtar\u0131\u015f\u0131nda olduqlar\u0131 bir t\u0259bii m\u0259qs\u0259d, individualizm v\u0259 m\u0259qs\u0259dl\u0259rin m\u00fcst\u0259qil, muxtar axtar\u0131\u015f\u0131 is\u0259 xo\u015fb\u0259xt h\u0259yat ya\u015faman\u0131n \u0259n naturalist t\u0259rzidir. Pozitiv psixologiyan\u0131n ir\u0259li s\u00fcrd\u00fcy\u00fc \u201cempirik data v\u0259 s\u00fcbutlara\u201d \u0259sas\u0259n f\u0259rdiyy\u0259t\u00e7ilik he\u00e7 bir siyasi, iqtisadi v\u0259 sosioloji faktorlara m\u0259h\u0259l qoyulmadan konsistent v\u0259 q\u00fcvv\u0259tli bir bi\u00e7imd\u0259 xo\u015fb\u0259xtlik il\u0259 \u0259laq\u0259l\u0259ndirilir (yaxud \u0259ksin\u0259). Pozitiv psixoloq Ed Diener vur\u011fulay\u0131r ki, dig\u0259r sosio-iqtisadi v\u0259 siyasi faktorlara r\u0259\u011fm\u0259n f\u0259rdiyy\u0259t\u00e7ilik xo\u015fb\u0259xtlik il\u0259 birba\u015fa ba\u011fl\u0131d\u0131r [4]. Diner \u00f6z fikrini onunla izah edir ki, f\u0259rdiyy\u0259t\u00e7i m\u0259d\u0259niyy\u0259tl\u0259r qeyri-f\u0259rdiyy\u0259t\u00e7i v\u0259 kollektivist k\u00fclt\u00fcrl\u0259r\u0259 nisb\u0259t\u0259n h\u0259yat standartlar\u0131n\u0131n daha y\u00fcks\u0259k s\u0259viyy\u0259d\u0259 t\u0259tmin edildiyi v\u0259t\u0259nda\u015flar formala\u015fd\u0131rmaq g\u00fcc\u00fcnd\u0259dir. E.Diner v\u0259 h\u0259mkarlar\u0131n\u0131n ir\u0259li s\u00fcrd\u00fcy\u00fc fikr\u0259 \u0259sas\u0259n f\u0259rdiyy\u0259t\u00e7i m\u0259d\u0259niyy\u0259tl\u0259rd\u0259 f\u0259rdl\u0259r \u00f6z h\u0259yat kursunu se\u00e7m\u0259kd\u0259 daha azad olmaqla m\u0259qs\u0259dl\u0259rinin realla\u015fmas\u0131nda \u0259ld\u0259 etdikl\u0259ri u\u011furu yaln\u0131z \u00f6zl\u0259rin\u0259 aid ed\u0259 bilirl\u0259r [5]. Holland sosioloqu v\u0259 xo\u015fb\u0259xtlik \u00fcz\u0259rind\u0259 elmi t\u0259dqiqatlar\u0131n pionerl\u0259rind\u0259n biri olan Ruut Veenhoven bu d\u00fc\u015f\u00fcnc\u0259ni d\u0259st\u0259kl\u0259y\u0259r\u0259k \u0259lav\u0259 edir ki, individualist v\u0259 modern c\u0259miyy\u0259tl\u0259r v\u0259t\u0259nda\u015flar\u0131n\u0131 d\u0259yi\u015f\u0259n d\u00fcnyada \u00f6zl\u0259rini realla\u015fd\u0131rmalar\u0131 v\u0259 f\u0259aliyy\u0259tl\u0259rini aktualla\u015fd\u0131rmalar\u0131 \u00fc\u00e7\u00fcn z\u0259ruri \u015f\u0259rtl\u0259r il\u0259 t\u0259min etm\u0259kl\u0259 xo\u015fb\u0259xtliyin daha y\u00fcks\u0259k s\u0259viyy\u0259sin\u0259 nail ola bilir [15]. Virciniya Universitetinin psixologiya \u00fczr\u0259 professoru \u015eigehiro Oi\u015fi bildirir ki, m\u00fcst\u0259qillik, muxtarl\u0131q v\u0259 f\u0259rdi \u00f6zd\u0259y\u0259r\u0259 vur\u011fu ed\u0259n bir kultural fenomen olaraq f\u0259rdiyy\u0259t\u00e7ilik maddi v\u0259 mental rifah il\u0259 assosiasiya edil\u0259n \u0259n g\u00fccl\u00fc xarakteristikad\u0131r [12]. Aaron Ahuvia is\u0259 qeyd edir ki, mill\u0259tl\u0259rin iqtisadi inki\u015faf\u0131 v\u0259t\u0259nda\u015flar\u0131n\u0131n al\u0131c\u0131l\u0131q qabiliyy\u0259tl\u0259rini v\u0259 h\u0259yat \u015f\u0259rtl\u0259rini yax\u015f\u0131la\u015fd\u0131rd\u0131\u011f\u0131 \u00fc\u00e7\u00fcn deyil, insanlar\u0131 \u015f\u0259xsi m\u0259qs\u0259dl\u0259ri v\u0259 u\u011furlar\u0131na k\u00f6kl\u0259y\u0259n f\u0259rdiyy\u0259t\u00e7i k\u00fclt\u00fcrl\u0259ri yaratd\u0131\u011f\u0131 \u00fc\u00e7\u00fcn y\u00fcks\u0259k xo\u015fb\u0259xtlik indeksin\u0259 nail ola bilir [1].<\/p>\n

        Xo\u015fb\u0259xtlik h\u0259r k\u0259si eyni terapevtik sxem daxilind\u0259 yerl\u0259\u015fdir\u0259 bilir: m\u00fc\u0259yy\u0259n bir problemin etiraf\u0131, \u00f6z\u00fcn\u0259n\u0259zar\u0259t \u00fc\u00e7\u00fcn s\u0259rt t\u0259dbirl\u0259rin q\u0259bul edilm\u0259si, ehtiyac duyuldu\u011fu zaman ekspert texnikalar\u0131na m\u00fcraci\u0259t, daha pozitiv prizm vasit\u0259sil\u0259 d\u00fc\u015f\u00fcnc\u0259 v\u0259 emosiyalar\u0131 yenid\u0259n m\u00fc\u0259yy\u0259n etm\u0259k. Emosiyalar \u00fc\u00e7\u00fcn pozitiv psixologiya t\u0259r\u0259find\u0259n ir\u0259li s\u00fcr\u00fcl\u0259n \u00fcmumi \u00e7\u0259r\u00e7iv\u0259 reduksionistdir. Emosiyalar m\u00fcxt\u0259lif v\u0259 bir-biril\u0259 \u0259laq\u0259si olmayan fenomenl\u0259ri \u00f6z\u00fcnd\u0259 ehtiva ed\u0259n (hissl\u0259r \u2013 b\u0259d\u0259n v\u0259 sensoral d\u0259yi\u015fiklikl\u0259r, persepsiyalar, f\u0259rqind\u0259lik v\u0259 subyektiv d\u0259y\u0259rl\u0259ndirm\u0259l\u0259r, performanslar \u2013 kommunikativ v\u0259 ekspressiv modell\u0259r, tarixi v\u0259 kultural d\u0259y\u0259rl\u0259r, \u00fcmumi anlamlar v\u0259 narrativl\u0259r, sosial strukturlar \u2013 oturu\u015fmu\u015f normalar, qanunlar v\u0259 davran\u0131\u015f\u0131n sosial q\u0259libl\u0259ri) kompleks t\u0259cr\u00fcb\u0259l\u0259rdir. Lakin emosiyalara naturalist yana\u015fmaya ba\u011fl\u0131 olan pozitiv psixologiya onlar\u0131 insanlar\u0131n \u00fcmumb\u0259\u015f\u0259ri hallar\u0131n\u0131n fiksasiya edilmi\u015f toplusu olaraq d\u0259rk edir. Bu asosial v\u0259 qeyri-tarixi (ahistorikal) yana\u015fma tarixi, sosioloji v\u0259 psixoloji yana\u015fmalarda qeyd edil\u0259n emosiyalar\u0131n kompleksliliyi v\u0259 \u00e7ox\u00fczl\u00fc t\u0259bi\u0259tini inkar edir.<\/p>\n

        Pozitiv psixologiya emosiyalar\u0131n f\u0259rdl\u0259rin oldu\u011fu kimi, qruplar, topluluqlar v\u0259 c\u0259miyy\u0259tl\u0259rin s\u0259ciyy\u0259l\u0259ri oldu\u011funun da d\u0259rkind\u0259n uzaqd\u0131r. Bu, sad\u0259c\u0259 ona g\u00f6r\u0259 deyil ki, emosiyalar\u0131n \u015f\u0259xsl\u0259raras\u0131 funksionall\u0131\u011f\u0131 (kommunikasiya, inand\u0131rma v\u0259 identifikasiya) var, h\u0259m d\u0259 ona g\u00f6r\u0259 ki, ist\u0259nil\u0259n emosiya kultural v\u0259 sosial mahiyy\u0259t k\u0259sb ed\u0259, el\u0259c\u0259 d\u0259 sinfi, cinsi v\u0259 irqi m\u0259s\u0259l\u0259l\u0259r il\u0259 ba\u011fl\u0131 ola bil\u0259r. Pozitiv psixoloqlar\u0131n emosiyalara dair yana\u015fmas\u0131 f\u0259rdl\u0259rin emosional h\u0259yat\u0131n\u0131n se\u00e7im v\u0259 istehlak\u0131n d\u0259yi\u015f\u0259n modell\u0259ri, habel\u0259 ictimai situasiyalar v\u0259 iqtidar m\u00fcnasib\u0259tl\u0259ri kimi sosial strukturlar il\u0259 s\u0131x \u015f\u0259kild\u0259 ba\u011fl\u0131 oldu\u011funu n\u0259z\u0259rd\u0259n qa\u00e7\u0131r\u0131r. Emosiyalar\u0131n m\u00fc\u0259yy\u0259n \u0259xlaqi d\u00fcz\u0259n daxilind\u0259 f\u0259rdin \u015f\u0259xsi bax\u0131\u015flar v\u0259 sosial m\u00fcnasib\u0259tl\u0259rini m\u00fc\u0259yy\u0259netm\u0259 t\u0259rzl\u0259ri oldu\u011fu da unudulur.<\/p>\n

        \u201cXo\u015fb\u0259xtlik \u0259xlaq\u0131\u201dna vur\u011fu ed\u0259n says\u0131z t\u0259dqiqatlara r\u0259\u011fm\u0259n, pozitiv psixoloqlar d\u0259rin \u0259xlaqi kontenti minimalla\u015fd\u0131ran, neytralla\u015fd\u0131ran, h\u0259tta b\u0259z\u0259n inkar ed\u0259n t\u0259kam\u00fcl\u00e7\u00fc v\u0259 pozitiv perspektivl\u0259r il\u0259 \u00e7\u0131x\u0131\u015f edirl\u0259r. Dig\u0259r t\u0259r\u0259fd\u0259n, pozitiv v\u0259 neqativ emosiyalar aras\u0131nda k\u0259skin b\u00f6lg\u00fc edil\u0259rk\u0259n emosiyalar perspektivind\u0259n pozitivlik v\u0259 neqativliyin bir-birind\u0259n ayr\u0131lmas\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131na diqq\u0259t yetirilmir. H\u0259yat\u0131m\u0131zda ba\u015f ver\u0259n hadis\u0259l\u0259rin do\u011furdu\u011fu hissl\u0259r ambivalent xarakterlidir. Emosiyalar\u0131 d\u0259qiq m\u00fc\u0259yy\u0259n edilmi\u015f konturlara malik, m\u00fc\u0259yy\u0259n hissl\u0259rin kombinasiyas\u0131 olaraq d\u0259rk etm\u0259k yanl\u0131\u015f olard\u0131. \u00c7\u00fcnki f\u0259rdin ya\u015fad\u0131\u011f\u0131 hal bir deyil, bir ne\u00e7\u0259 emosiyalar\u0131n c\u0259mini (qorxu, m\u0259yusluq, q\u0259z\u0259b, g\u00fcnahkarl\u0131q v\u0259 s.) \u00f6z\u00fcnd\u0259 ehtiva ed\u0259 bil\u0259r. Buna g\u00f6r\u0259 d\u0259 birm\u0259nal\u0131 \u015f\u0259kild\u0259 \u201cxo\u015fb\u0259xtlik\u201d adland\u0131ra bil\u0259c\u0259yimiz, eyni zamanda yax\u015f\u0131 v\u0259 pis, pozitiv v\u0259 neqativ, funksional v\u0259 disfunksional kimi spesifik hal, yaxud t\u0259cr\u00fcb\u0259nin olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u0259y\u0259 bilm\u0259rik.<\/p>\n

        Getdikc\u0259 \u0259mt\u0259\u0259l\u0259\u015fdiril\u0259n xo\u015fb\u0259xtlik n\u0259 q\u0259d\u0259r t\u0259tminedici olub-olmamas\u0131ndan as\u0131l\u0131 olmayaraq h\u0259r k\u0259sin ehtiyac duydu\u011fu fenomen olaraq d\u0259rk edilir. Xo\u015fb\u0259xtlik sad\u0259c\u0259 neqativin yoxlu\u011fu deyil, pozitivliyin daha da pozitivl\u0259\u015fdirilm\u0259si olaraq d\u0259rk edilir. Bel\u0259likl\u0259, modern xo\u015fb\u0259xtlik bir kontinuum olaraq formala\u015fd\u0131r\u0131ld\u0131. Dolay\u0131sil\u0259 o, insan h\u0259yat\u0131nda h\u0259r hans\u0131 x\u00fcsusi v\u0259 yekun m\u0259rh\u0259l\u0259ni t\u0259msil etm\u0259y\u0259n sonsuz \u015f\u0259xsi m\u00fck\u0259mm\u0259ll\u0259\u015fm\u0259 prosesidir. \u018fsrimizin \u201cZeitgeist\u201d\u0131na \u00e7evril\u0259n \u201cpozitivizm\u201d v\u0259 \u201c\u00f6z-\u00f6z\u00fcn\u00fc m\u00fc\u0259k\u0259mm\u0259ll\u0259\u015fdirm\u0259\u201d (amerikal\u0131larda m\u00fc\u015fahid\u0259 etdiyi qeyri-m\u00fc\u0259yy\u0259n \u201cm\u00fck\u0259mm\u0259llik\u201d ideyas\u0131) haqq\u0131nda Aleksis de Tokvil \u201cAmerikada demokratiya\u201d adl\u0131 kitab\u0131n\u0131n ikinci cildind\u0259 qeyd edir: \u201cV\u0259t\u0259nda\u015flar rank, do\u011fulu\u015f v\u0259 ya ixtisas il\u0259 klassifikasiya olunduqda, h\u0259r k\u0259s taleyin onlar\u0131n qar\u015f\u0131s\u0131nda a\u00e7d\u0131\u011f\u0131 h\u0259yat yolunu izl\u0259dikd\u0259 qar\u015f\u0131lar\u0131ndak\u0131 insan c\u0259hdl\u0259rinin m\u0259hdudiyy\u0259tl\u0259rini g\u00f6r\u0259 bildikl\u0259rini d\u00fc\u015f\u00fcn\u00fcrl\u0259r. Aristokratik xalqlara m\u0259xsus bu x\u00fcsusiyy\u0259t insan\u0131n \u00f6z-\u00f6z\u00fcn\u00fc inki\u015faf etdirm\u0259 qabiliyy\u0259tini inkar etm\u0259si deyil, bu, \u00f6z\u00fcn\u00fcinki\u015faf\u0131n qeyri-m\u0259hdud olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u0259kdir. Onlar d\u0259yi\u015fiklik deyil, ameliorasiya \u2013 yax\u015f\u0131la\u015fd\u0131rma perspektivind\u0259n d\u00fc\u015f\u00fcn\u00fcrl\u0259r. Lakin kastalar aradan qalxd\u0131qda, v\u0259rdi\u015fl\u0259r, \u0259n\u0259n\u0259l\u0259r v\u0259 qanunlar d\u0259yi\u015fdikd\u0259, yeni faktlar v\u0259 yeni \u201ch\u0259qiq\u0259tl\u0259r\u201d k\u0259\u015ff olunduqda, q\u0259dim konsepsiyalar yenil\u0259ri il\u0259 \u0259v\u0259zl\u0259ndikd\u0259 insan a\u011fl\u0131 ideal, amma erratik \u2013 f\u0259rari m\u00fck\u0259mm\u0259lliyin m\u00fcmk\u00fcnl\u00fcy\u00fcn\u0259 inan\u0131r v\u0259 insana qeyri-m\u0259hdud \u00f6z-\u00f6z\u00fcn\u00fc inki\u015faf etdirm\u0259 qabiliyy\u0259tinin b\u0259x\u015f olundu\u011fu q\u0259na\u0259tin\u0259 g\u0259lir [14].<\/p>\n

        Lakin amerikal\u0131lardan f\u0259rqli olaraq, yaponlar \u00fc\u00e7\u00fcn subyektiv rifah \u00f6z\u00fcn\u00fct\u0259nqidi bax\u0131\u015f il\u0259 ba\u011fl\u0131 olmaqla, neqativ s\u0259ciyy\u0259l\u0259r\u0259 sahibliyi \u00f6z\u00fcnd\u0259 ehtiva edir. Amerikal\u0131lar\u0131n \u00f6z\u00fcn\u00fcinki\u015faf tendensiyas\u0131 \u00f6z\u00fcn\u0259 qar\u015f\u0131 y\u00fcks\u0259k d\u0259y\u0259r il\u0259 d\u00fcz m\u00fct\u0259nasibdir. Amerikan f\u0259rdl\u0259ri \u00fc\u00e7\u00fcn \u201c\u00f6zm\u0259nliyin\u201d pozitiv aspektl\u0259rini tapmaq v\u0259 onlar\u0131n g\u00fccl\u0259ndirilm\u0259si, \u201c\u00f6zm\u0259nliyin\u201d neqativ aspektl\u0259rin\u0259 m\u0259h\u0259l qoyulmamas\u0131 v\u0259 onlara vur\u011fu edilm\u0259m\u0259si il\u0259 birlikd\u0259 funksional aktor kimi \u201c\u00f6zm\u0259nlik\u201d ideyas\u0131n\u0131n t\u0259m\u0259lini t\u0259\u015fkil edir. Lakin yapon f\u0259rdl\u0259ri \u00fc\u00e7\u00fcn \u00f6z\u00fcn\u00fct\u0259nqid v\u0259 \u201c\u00f6zm\u0259nliyin\u201d neqativ xarakteristikalar\u0131n\u0131n a\u015fkar edilm\u0259si, el\u0259c\u0259 d\u0259 onun pozitiv aspektl\u0259rin\u0259 vur\u011fu edilm\u0259m\u0259si \u00f6z\u00fcn\u00fcinki\u015faf\u0131n m\u00fch\u00fcm bir hiss\u0259sidir. Neqativ atributlar sosial olaraq \u00fcmumi perfeksiya standartlar\u0131na m\u00fcvafiq olaraq korreksiya v\u0259 ya eliminasiya edilir. Bel\u0259c\u0259, funksional, qar\u015f\u0131l\u0131ql\u0131 olaraq as\u0131l\u0131 aktor kimi yapon \u201c\u00f6z ideyas\u0131\u201dn\u0131n t\u0259m\u0259lini \u00f6z\u00fcn\u00fct\u0259nqid tendensiyas\u0131 t\u0259\u015fkil edir. \u015e\u0259xsi xo\u015fb\u0259xtlik amerikal\u0131lardan f\u0259rqli olaraq \u00f6z\u00fcn\u00fc y\u00fcks\u0259k qiym\u0259tl\u0259ndirm\u0259d\u0259n as\u0131l\u0131 deyil. Subyektiv rifah yapon c\u0259miyy\u0259tinin \u00fcmumi kultural standartlar\u0131 daxilind\u0259 \u00e7at\u0131\u015fmazl\u0131qlar v\u0259 defisitl\u0259r\u0259 aktiv \u015f\u0259kild\u0259 cavab ver\u0259n \u201c\u00f6zm\u0259nliyin\u201d t\u0259nqidind\u0259n \u0259h\u0259miyy\u0259tli d\u0259r\u0259c\u0259d\u0259 as\u0131l\u0131d\u0131r. Qar\u015f\u0131l\u0131ql\u0131 as\u0131l\u0131 f\u0259rdl\u0259r kimi yaponlar \u00fc\u00e7\u00fcn \u00fcmumi xo\u015fb\u0259xtlik \u00f6z\u00fcn\u00fc y\u00fcks\u0259k d\u0259y\u0259rl\u0259ndirm\u0259d\u0259n radikal \u015f\u0259kild\u0259 separatd\u0131r [8].<\/p>\n

        Pozitivizmin \u201c\u00f6z-\u00f6z\u00fcn\u00fc aktualla\u015fd\u0131rma\u201d diktumu daxilind\u0259 f\u0259rdl\u0259r \u00f6zl\u0259ri haqq\u0131nda n\u0259 hiss etdikl\u0259rind\u0259n as\u0131l\u0131 olmayaraq xo\u015fb\u0259xtliyin daha ali s\u0259viyy\u0259l\u0259ri \u00fc\u00e7\u00fcn m\u00fcbariz\u0259 aparmal\u0131d\u0131rlar. Xo\u015fb\u0259xtlik axtar\u0131\u015f\u0131 f\u0259rdl\u0259ri \u00f6z-\u00f6z\u00fcn\u00fc yaratman\u0131n sonsuz prosesin\u0259 daxil etm\u0259kl\u0259 yana\u015f\u0131, onlarda daimi olaraq natamaml\u0131q hissini, h\u0259r zaman n\u0259 is\u0259 \u00e7at\u0131\u015fmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcnc\u0259sini formala\u015fd\u0131r\u0131r. \u0130deal \u00fcf\u00fcql\u0259r olaraq tam xo\u015fb\u0259xtliy\u0259 v\u0259 tam \u015f\u0259xsi inki\u015fafa \u00e7atmaq qeyri-m\u00fcmk\u00fcnd\u00fcr. Xo\u015fb\u0259xtliyin bu qeyri-birm\u0259nal\u0131 v\u0259 ziddiyy\u0259tli narrativi qeyd olunan fenomenin bazar \u00fc\u00e7\u00fcn ideal bir \u0259mt\u0259\u0259y\u0259 \u00e7evrilm\u0259sin\u0259 s\u0259b\u0259b olur. Xo\u015fb\u0259xtlik t\u0259tminsizliyini istehlak patomaniyas\u0131 il\u0259 birl\u0259\u015fdir\u0259n m\u0259hz bazard\u0131r. B\u00fct\u00fcn bu aspektl\u0259r bir \u0259mt\u0259\u0259 kimi spesifik varl\u0131\u011f\u0131n\u0131 \u0259ld\u0259 ed\u0259n xo\u015fb\u0259xtliyin niy\u0259 bu g\u00fcn\u00fcn bazar m\u0259kan\u0131nda essensial rol oynad\u0131\u011f\u0131n\u0131 a\u015fkara \u00e7\u0131xar\u0131r. Bu g\u00fcn xo\u015fb\u0259xtlik sad\u0259c\u0259 insanlar\u0131 bo\u015f v\u0259dl\u0259r v\u0259 efemeral h\u0259zzl\u0259r il\u0259 \u015firnikl\u0259ndirm\u0259k \u00fc\u00e7\u00fcn istifad\u0259 edil\u0259n bir \u0259mt\u0259\u0259 deyil. \u018fksin\u0259, bir m\u0259hsula \u00e7evril\u0259n xo\u015fb\u0259xtlik f\u0259rdl\u0259r\u0259 xo\u015fb\u0259xtlikl\u0259rini daimi olaraq y\u00fcks\u0259ltm\u0259yi v\u0259d ed\u0259n iqtisadi dinamonun \u00f6z\u0259yini t\u0259msil edir.<\/p>\n

        XXI \u0259srin kapitalizmi g\u00fccl\u00fc n\u0259h\u0259ng xo\u015fb\u0259xtlik iqtisadiyyat\u0131n\u0131n do\u011fu\u015funa s\u0259b\u0259biyy\u0259t verdi. Bu, bir fiqurativ ekspressiya deyil. Xo\u015fb\u0259xtlik getdikc\u0259 daha b\u00f6y\u00fck s\u00fcr\u0259tl\u0259 ekspansiya ed\u0259n qlobal – multimilyardl\u0131q xo\u015fb\u0259xtlik s\u0259nayesinin feti\u015f \u0259mt\u0259\u0259sin\u0259 transformasiya edilib. Elmi texnikalar v\u0259 psixoloji menecment xarakterind\u0259 h\u0259m istehsal, h\u0259m d\u0259 istehlak edil\u0259n xidm\u0259tl\u0259r, terapiyalar v\u0259 \u0259mt\u0259\u0259l\u0259r (emoditi) \u015f\u0259xsi transformasiyan\u0131n realla\u015fmas\u0131nda effektiv rol oynaya bilir. Xo\u015fb\u0259xtliyin \u0259n d\u0259y\u0259rli \u015f\u0259xsi investisiya oldu\u011fu inanc\u0131n\u0131n dominantl\u0131\u011f\u0131n\u0131n formala\u015fmas\u0131 il\u0259 daha xo\u015fb\u0259xt f\u0259rdl\u0259rin daha sa\u011flam, daha adaptiv v\u0259 daha produktiv olmalar\u0131 il\u0259 yana\u015f\u0131, \u00f6zl\u0259rini daha yax\u015f\u0131 motivasiya ed\u0259 bildikl\u0259ri, habel\u0259 t\u0259m\u0259l olaraq daha yax\u015f\u0131 v\u0259t\u0259nda\u015flar olduqlar\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n

        Xo\u015fb\u0259xtlik fenomeninin bazara insersiyas\u0131 b\u00f6y\u00fck sosioloji \u0259h\u0259miyy\u0259t\u0259 malikdir. Xo\u015fb\u0259xtliyi \u00f6z\u00fcn\u00fcn m\u0259rk\u0259zi \u0259mt\u0259\u0259l\u0259rind\u0259n birin\u0259 \u00e7evir\u0259n bazar bu fenomenin ekspansiyas\u0131 v\u0259 t\u0259sirinin son onillikd\u0259 s\u00fcr\u0259tl\u0259 geni\u015fl\u0259nm\u0259sind\u0259 \u0259n g\u00fccl\u00fc faktordur. F\u0259rdin \u015f\u0259xsi, iqtisadi v\u0259 siyasi d\u0259y\u0259rinin m\u00fc\u0259yy\u0259n edilm\u0259sind\u0259 m\u0259rk\u0259zi konsept olmaqla xo\u015fb\u0259xtlik istehlak\u00e7\u0131 kapitalizm\u0259 \u0259mt\u0259\u0259l\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn qiym\u0259ti olan, amma d\u0259y\u0259ri olmayan, \u00f6l\u00e7\u00fcl\u0259 bil\u0259n, legitim konsept b\u0259x\u015f edib. Bu g\u00fcn\u00fcn istehlak\u00e7\u0131 kapitalizmind\u0259 xo\u015fb\u0259xtliyin niy\u0259 bel\u0259 essensial v\u0259 effektiv \u0259mt\u0259\u0259y\u0259 \u00e7evrilm\u0259sinin dig\u0259r izah\u0131 ondan ibar\u0259tdir ki, h\u0259r \u015feyd\u0259n \u0259vv\u0259l xo\u015fb\u0259xtlik emoditil\u0259ri xo\u015fb\u0259xtlik \u00f6zl\u0259rini sad\u0259c\u0259 qa\u00e7\u0131\u015f, \u00fcmid, sevinc v\u0259 inand\u0131rman\u0131n ke\u00e7ici anlar\u0131n\u0131 t\u0259klif etm\u0259kl\u0259 m\u0259hdudla\u015fd\u0131rm\u0131rlar. Onlar xo\u015fb\u0259xtlik axtar\u0131\u015f\u0131n\u0131 bir h\u0259yat t\u0259rzin\u0259, a\u011f\u0131l v\u0259 ruhun v\u0259rdi\u015fin\u0259, n\u0259tic\u0259d\u0259 is\u0259 neoliberal c\u0259miyy\u0259tl\u0259rin v\u0259t\u0259nda\u015flar\u0131n\u0131 \u201cpsitizen\u201dl\u0259r\u0259 transformasiya ed\u0259n f\u0259rdiyy\u0259t\u00e7ilik (\u015f\u0259xsiyy\u0259t) modelin\u0259 \u00e7evirirl\u0259r.<\/p>\n

        F\u0259rdiyy\u0259t\u00e7i v\u0259 istehlak\u00e7\u0131 subyektivliy\u0259 malik olan \u201cpsitizen\u201d anlay\u0131\u015f\u0131 neoliberal c\u0259miyy\u0259tl\u0259rin v\u0259t\u0259nda\u015flar\u0131na f\u0259rdi d\u0259y\u0259r\u0259 sahib olma v\u0259 funksionall\u0131\u011f\u0131n psixoloji vasit\u0259l\u0259r il\u0259 konstant \u015f\u0259kild\u0259 \u00f6z-\u00f6z\u00fcn\u00fc optimalla\u015fd\u0131rmaya ba\u011fl\u0131 oldu\u011fu inanc\u0131n\u0131 t\u0259lqin edir. \u015e\u0259xsiyy\u0259tin v\u0259 f\u0259rdiyy\u0259t\u00e7iliyin bu modeli emosional \u00f6z-\u00f6z\u00fcn\u00fc idar\u0259etm\u0259nin iqtisadi diktumlar\u0131, autentiklik v\u0259 kapitalist iqtisadiyyat\u0131n xarakteristikas\u0131 olan davaml\u0131 \u015f\u0259kild\u0259 \u00f6z-\u00f6z\u00fcn\u00fc m\u00fck\u0259mm\u0259ll\u0259\u015fdirm\u0259 il\u0259 uy\u011funluq t\u0259\u015fkil edir. Bununla b\u0259rab\u0259r, bu n\u00f6v f\u0259rdiyy\u0259t\u00e7ilik psixoloji v\u0259 emosional dil vasit\u0259sil\u0259 \u00f6nc\u00fcl iqtisadi t\u0259l\u0259batlar\u0131n \u015f\u0259xsiyy\u0259t formas\u0131nda yeni formulla\u015fd\u0131r\u0131lmas\u0131 v\u0259 yenid\u0259n istehsal\u0131na legitimlik qazand\u0131r\u0131r.<\/p>\n

        Bel\u0259c\u0259, biz xo\u015fb\u0259xtliyi bir emosiya olaraq deyil, emosional v\u0259 psixoloji \u015f\u0259rtl\u0259rd\u0259 m\u00fc\u0259yy\u0259n edil\u0259n, bazar t\u0259r\u0259find\u0259n q\u0259libl\u0259\u015fdiril\u0259n \u015f\u0259xsiyy\u0259tin spesifik v\u0259 normativ modeli olaraq d\u0259rk ed\u0259 bil\u0259rik. Burada ir\u0259li s\u00fcr\u00fcl\u0259n arqument \u0259slind\u0259 terapevtik m\u0259d\u0259niyy\u0259tin sosioloji \u0259saslar\u0131n\u0131n k\u0259skin t\u0259nqidi il\u0259 assonans t\u0259\u015fkil edir. Bu arqument eyni zamanda xo\u015fb\u0259xtlik v\u0259 bazar aras\u0131ndak\u0131 m\u00fcnasib\u0259tin \u00f6nc\u0259ki t\u0259nqidi analizl\u0259rini d\u0259 \u0259ks etdirir. Sem Blinki qeyd edir ki, xo\u015fb\u0259xtliyin \u00e7a\u011fda\u015f psixoloji diskursu iqtisadi siyas\u0259tin m\u0259ntiqinin \u015f\u0259xsi, emosional v\u0259 maddi-korporeal praktikan\u0131n m\u0259ntiqin\u0259 transformasiyas\u0131n\u0131 asanla\u015fd\u0131rd\u0131. Xo\u015fb\u0259xtliyin daxilimizd\u0259 meydana \u00e7\u0131xard\u0131\u011f\u0131 pozitiv emosiya, canl\u0131l\u0131q v\u0259 optimizm neoliberal diskursda t\u0259qdis edil\u0259n \u201cbiznes\u201din refraksiyas\u0131ndan ba\u015fqa bir \u015fey deyil. Opportunist \u015f\u0259kild\u0259 xo\u015fb\u0259xt h\u0259yat axtar\u0131\u015f\u0131 neoliberalizmin m\u0259nf\u0259\u0259t\u00e7i v\u0259 kompetitiv davran\u0131\u015flar \u0259mrinin refleksiyas\u0131d\u0131r.<\/p>\n

        \u0130spaniyal\u0131 sosioloq Edqar Kabanyas \u201cpsitizen\u201di v\u0259t\u0259nda\u015flar\u0131 xo\u015fb\u0259xtliyi axtarmaq, inki\u015faf etdirm\u0259k v\u0259 istehlak etm\u0259y\u0259 s\u0131x ba\u011fl\u0131 ed\u0259n f\u0259rdl\u0259r kimi m\u00fc\u015ft\u0259ril\u0259r\u0259 \u00e7evir\u0259n subyektivliyin neoliberal v\u0259 konsyumerist n\u00f6v\u00fc adland\u0131r\u0131r. Burada xo\u015fb\u0259xtlik insan f\u0259aliyy\u0259tinin \u00fcmumb\u0259\u015f\u0259ri leytmotivi olaraq d\u0259rk edilir. \u201cPsitizen\u201din m\u00f6vcudiyy\u0259t \u015f\u0259rtl\u0259ri y\u00fcks\u0259k d\u0259r\u0259c\u0259d\u0259 psixoloji v\u0259 eyni zamanda paradoksald\u0131r. \u00c7\u00fcnki o, f\u0259rdl\u0259rin daxili autentikliyi \u0259sas\u0131nda azad \u015f\u0259kild\u0259 se\u00e7m\u0259k v\u0259 \u00f6z m\u00fcq\u0259dd\u0259rat\u0131n\u0131 t\u0259yin etm\u0259k \u00fc\u00e7\u00fcn t\u0259bii muxtariyy\u0259tin\u0259 olan m\u00fctl\u0259q inanc\u0131n onlar\u0131n psixoloji \u0259mt\u0259\u0259l\u0259r v\u0259 texnikalardan m\u00fctl\u0259q as\u0131l\u0131l\u0131\u011f\u0131n\u0131n kombinasiyas\u0131d\u0131r [18].<\/p>\n

        \u201cPsitizen\u201d anlay\u0131\u015f\u0131 il\u0259 vur\u011fulanmaq odur ki, psixolojist meyil, subyektivliyin hiper-f\u0259rdiyy\u0259t\u00e7i formas\u0131 v\u0259 konsyumerist rasionall\u0131q (raison d\u2019etre) neoliberal xo\u015fb\u0259xtlik diskursunun t\u0259m\u0259lini t\u0259\u015fkil edir. Pozitiv psixoloqlar v\u0259 xo\u015fb\u0259xtlik ekonomistl\u0259ri neoliberal f\u0259rdiyy\u0259t\u00e7iliyi daha da canland\u0131r\u0131r v\u0259 legitiml\u0259\u015fdirir.<\/p>\n

        Pozitiv pxiologiyadan qaynaqlanan xo\u015fb\u0259xtliyin neoliberal diskursu v\u0259 \u201cpsitizen\u201din \u00fc\u00e7 t\u0259m\u0259l c\u0259h\u0259tini qeyd etm\u0259liyik: 1. \u201cEmosional rasionall\u0131q\u201d \u2013 \u00f6z probleml\u0259rinin \u00f6hd\u0259sind\u0259n g\u0259lm\u0259k, prioritetl\u0259rini iyerarxiyala\u015fd\u0131rmaq v\u0259 m\u0259qs\u0259dl\u0259rini effektiv \u015f\u0259kild\u0259 realla\u015fd\u0131rmaq \u00fc\u00e7\u00fcn f\u0259rdl\u0259rin \u00f6z hissl\u0259r, d\u00fc\u015f\u00fcnc\u0259l\u0259r v\u0259 motivasiyalar\u0131na h\u00f6km ed\u0259 bilm\u0259k iqtidar\u0131; 2. Autentiklik \u2013 f\u0259rdl\u0259rin y\u00fcks\u0259k d\u0259r\u0259c\u0259d\u0259 pl\u00fcral v\u0259 heterogen bazar opsiyalar\u0131n\u0131n korpusu aras\u0131nda \u015f\u0259xsiyy\u0259t, z\u00f6vql\u0259r v\u0259 t\u0259rcihl\u0259rin\u0259 uy\u011fun \u015f\u0259kild\u0259 refleksiv, strateji se\u00e7im ed\u0259 bilm\u0259k bacar\u0131\u011f\u0131; 3. \u00d6z\u00fcn\u00fcinki\u015faf \u2013 f\u0259rdl\u0259rin subyektiv xo\u015fb\u0259xtliyini art\u0131rma\u011fa xidm\u0259t ed\u0259n yeni yollar axtar\u0131\u015f\u0131nda pozitiv emosiyalar v\u0259 d\u00fc\u015f\u00fcnc\u0259l\u0259r \u00fcz\u0259rind\u0259 i\u015fl\u0259m\u0259si.<\/p>\n

        Bununla da, \u201cekspert biliyi\u201d, pozitiv psixoloji texnikalar v\u0259 applikasiyalar formas\u0131nda xo\u015fb\u0259xtlik \u0259m\u0259t\u0259\u0259l\u0259rinin t\u0259l\u0259b- t\u0259klifi \u0259traf\u0131nda \u201cxo\u015fb\u0259xtlik s\u0259nayesi\u201d meydana \u00e7\u0131x\u0131r. B\u00fct\u00fcn bu \u201cpsi xidm\u0259tl\u0259r\u201d xo\u015fb\u0259tlikl\u0259rinin simvolik d\u0259y\u0259rini \u201cemosional v\u0259 iqtisadi avuara \u00e7evirm\u0259y\u0259 yard\u0131m ed\u0259c\u0259k\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda sat\u0131l\u0131r. Burada xo\u015fb\u0259xtlik inki\u015faf etmi\u015f kapitalist c\u0259miyy\u0259tl\u0259rin\u0259 xas, psixoloqlar v\u0259 f\u0259rdl\u0259rin t\u0259l\u0259b-t\u0259klif m\u00fcnasib\u0259tin\u0259 daxil oldu\u011fu yeni xidm\u0259t formas\u0131 olaraq g\u00f6r\u00fclm\u0259lidir. F\u0259rdl\u0259r psixoloqlar\u0131n t\u0259min etdiyi repertuarlar v\u0259 texnikalar vasit\u0259sil\u0259 emosional h\u0259yat\u0131n\u0131 kapitalla\u015fd\u0131r\u0131r, eyni zamanda h\u0259m istehsal, h\u0259m d\u0259 onu istehlak edir.<\/p>\n

        Xo\u015fb\u0259xtliyin neoliberal diskursu insan f\u0259aliyy\u0259tini rasional v\u0259 utilitarian \u00f6z\u00fcn\u0259n\u0259zar\u0259t t\u0259l\u0259bi il\u0259 h\u0259r\u0259k\u0259tl\u0259ndir\u0259n daxili dinamikalar\u0131n toplusu olaraq \u201cemosional\u201d\u0131n modern romantik ideal\u0131n\u0131 \u00f6z\u00fcnd\u0259 ehtiva edir. Bir t\u0259r\u0259fd\u0259n, bu co\u015f\u011fular v\u0259 arzular kimi anlay\u0131\u015flar qeyri-determinat v\u0259 anla\u015f\u0131la bilm\u0259y\u0259n hallar olmaqdan \u00e7\u0131xaraq rasionalla\u015fd\u0131r\u0131la, lokalla\u015fd\u0131r\u0131la v\u0259 idar\u0259 edil\u0259 bil\u0259n emosiyalara \u00e7evrilir. Dig\u0259r t\u0259r\u0259fd\u0259n, rasionall\u0131q f\u0259zil\u0259t, d\u00fcz\u0259n v\u0259 aksioloji, etik prinsipl\u0259r\u0259 ba\u011fl\u0131l\u0131q m\u0259s\u0259l\u0259si olmaqdan \u00e7\u0131xaraq t\u0259bii mental mexanizml\u0259rd\u0259 yerl\u0259\u015f\u0259n psixoloji qabiliyy\u0259t\u0259 \u00e7evrilir. Bu, \u00f6z\u00fcn\u00fcidar\u0259etm\u0259nin klassik liberal v\u0259 neoliberal etikas\u0131 aras\u0131ndak\u0131 \u0259sas f\u0259rqlilikl\u0259rd\u0259n birini a\u015fkara \u00e7\u0131xar\u0131r: klassik liberalizm f\u0259rdl\u0259rin nec\u0259 davranmas\u0131n\u0131 (t\u0259bii olaraq) nec\u0259 davranmal\u0131 olduqlar\u0131ndan (etik anlamda) ay\u0131rark\u0259n bu iki sfera aras\u0131ndak\u0131 toqqu\u015fman\u0131 q\u0259bul edirdi. \u0130nsan t\u0259bi\u0259tind\u0259n qaynaqlanan neoliberal etika is\u0259 f\u0259rdl\u0259rin t\u0259bii olaraq \u00f6z\u00fcn\u00fcidar\u0259etm\u0259nin psixoloji mexanizmi il\u0259 t\u0259min olundu\u011fu hipotezisind\u0259n \u00e7\u0131x\u0131\u015f edir. \u201c\u00d6z\u00fcn\u00fc yaradan insan\u201d\u0131n liberal ideal\u0131n\u0131n xarakteristikas\u0131 kimi \u201c\u00f6z\u00fcn\u00fcidar\u0259 t\u0259l\u0259bi\u201d art\u0131q etik, ideoloji v\u0259 ya siyasi deyil, tamamil\u0259 psixoloji problem olaraq d\u0259rk edil\u0259 bil\u0259r.<\/p>\n

        \u00d6z\u00fcn\u00fcidar\u0259etm\u0259 sad\u0259c\u0259 bir kultural n\u0259z\u0259riyy\u0259 deyil, h\u0259m d\u0259 sosial m\u00fch\u0259ndislikdir. Pozitiv psixologiyadan da istifad\u0259 edilm\u0259kl\u0259, bu proyekt Q\u0259rb kultural strukturunun \u0259sas nizam\u00e7arxlar\u0131 (liberal pedaqogikaya \u0259saslanan t\u0259hsil, produktiv v\u0259 istehlak\u00e7\u0131 v\u0259t\u0259nda\u015fa \u0259saslanan i\u015f, standartla\u015fd\u0131r\u0131lm\u0131\u015f, homogenl\u0259\u015fdirilmi\u015f v\u0259 n\u0259zar\u0259t edil\u0259 bil\u0259n v\u0259t\u0259nda\u015fa h\u0259d\u0259fl\u0259nmi\u015f sa\u011flaml\u0131q v\u0259 t\u0259hl\u00fck\u0259sizlik) inki\u015faf etdirilib. He\u00e7 \u015f\u00fcbh\u0259siz, Q\u0259rb \u00f6lk\u0259l\u0259ri \u201c\u00f6z\u00fcn\u00fcidar\u0259etm\u0259 prinsipi\u201dn\u0259 \u0259n ba\u011fl\u0131 \u00f6lk\u0259l\u0259rdir. Bu \u00f6lk\u0259l\u0259rd\u0259 psixoloji t\u0259tbiqatlar\u0131n \u0259n modern versiyalar\u0131n\u0131n nailiyy\u0259tl\u0259ri m\u0259hz bununla ba\u011fl\u0131d\u0131r. Nikolas Rouz bildirir ki, t\u0259tbiqi psixologiya sad\u0259c\u0259 \u00fcmumi bir sosial texnologiya deyil, o, \u201cdaxili \u00f6z\u201d\u00fcn bir texnologiyas\u0131d\u0131r [13]. Pozitiv psixologiya insan t\u0259cr\u00fcb\u0259sinin \u0259sas fokusunun daxili instansiyada yerl\u0259\u015fdirilm\u0259si v\u0259 bu prinsipl\u0259 d\u0259 refleksiv v\u0259 \u00f6z\u00fcn\u0259 n\u0259zar\u0259t ed\u0259n f\u0259rdiliyin konstruksiyas\u0131 \u00fc\u00e7\u00fcn istifad\u0259 edilm\u0259sidir. Fukonun d\u0259sti-x\u0259tti il\u0259 N.Rouz bu yeni psixo-siyasi fenomeni \u201cgovernmentall\u0131q\u201d adland\u0131r\u0131r v\u0259 modern insan\u0131n bununla f\u0259rdiliyinin yeni psixoloji anlamlar\u0131n\u0131 qazand\u0131\u011f\u0131n\u0131, habel\u0259 xo\u015fb\u0259xtlik, muxtariyy\u0259t v\u0259 azadl\u0131q kimi kultural d\u0259y\u0259rl\u0259r\u0259 yiy\u0259l\u0259nm\u0259k \u00fc\u00e7\u00fcn bu \u201cpsixoloji anlam\u201dlar il\u0259 uy\u011funluq i\u00e7ind\u0259 ya\u015fayan, h\u0259m d\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259r\u0259n aktora \u00e7evrildiyini bildirir. Art\u0131q \u00f6z\u00fcn\u00fc sosio-siyasi aktor olaraq xarakteriz\u0259 ed\u0259 bil\u0259n \u201caktiv v\u0259t\u0259nda\u015f\u201d deyil, faydal\u0131 v\u0259 ita\u0259tkar v\u0259t\u0259nda\u015f olaraq konstruksiya edilm\u0259yi g\u00f6zl\u0259d\u0259n subyektl\u0259r \u2013 \u201cpassiv psitizen\u201dl\u0259r dominantd\u0131r. Pozitiv psixoloqlar qeyri-t\u0259nqidi \u015f\u0259kild\u0259 bu konstruksiyada sosial m\u00fch\u0259ndis rolunu oynay\u0131rlar.<\/p>\n

        Bu perspektivd\u0259n, \u201cemosional intellekt\u201d art\u0131q okzimoronik deyil, emosional rasionall\u0131q \u00fc\u00e7\u00fcn geni\u015fmiqyasl\u0131 sosial t\u0259l\u0259bdir. Bununla emosiyalar f\u0259rdi m\u0259suliyy\u0259tlilik domenin\u0259 daxil olur. Emosiyalar neoliberal c\u0259miyy\u0259tl\u0259rin \u00f6z\u00fcn\u0259qay\u011f\u0131 terapevtik etosunun \u00f6z\u0259yini t\u0259\u015fkil edir. Onlar sad\u0259c\u0259 xo\u015fb\u0259xtlik, sa\u011flaml\u0131q v\u0259 sosial adaptasiyan\u0131n deyil, habel\u0259 \u0259zab v\u0259 sosial uy\u011funsuzlu\u011fun \u00f6nc\u00fcl m\u0259nb\u0259l\u0259ridir. Buna g\u00f6r\u0259 d\u0259 emosional t\u0259nizml\u0259m\u0259 v\u0259 emosiyalar\u0131n do\u011fru menecmenti \u0259srimizin \u201ctop\u201d sosial t\u0259l\u0259bidir. M\u0259rake\u015f \u0259silli frans\u0131z sosioloqu Eva \u0130yuz neoliberal kapitalist c\u0259miyy\u0259tl\u0259rind\u0259 emosional \u00f6z\u00fcn\u0259n\u0259zar\u0259t il\u0259 istehlak m\u0259ntiqi aras\u0131ndak\u0131 s\u0131x ba\u011fl\u0131l\u0131\u011f\u0131n m\u00f6vcud oldu\u011funu g\u00f6st\u0259rm\u0259k \u00fc\u00e7\u00fcn \u201cemosional kapitalizm\u201d anlay\u0131\u015f\u0131n\u0131 ir\u0259li s\u00fcr\u00fcr [7].<\/p>\n

        Xo\u015fb\u0259xtlik \u0259sasl\u0131 texnikalar\u0131n m\u0259qs\u0259di psixikan\u0131 d\u0259rind\u0259n v\u0259 ya struktural olaraq d\u0259yi\u015fdirm\u0259k deyil. \u018fksin\u0259, bu texnikalar f\u0259rdl\u0259r t\u0259r\u0259find\u0259n asanl\u0131qla idar\u0259 oluna, n\u0259zar\u0259t edil\u0259 v\u0259 ba\u015fa d\u00fc\u015f\u00fcl\u0259, h\u0259m d\u0259 d\u0259yi\u015fdiril\u0259 bil\u0259n praktik v\u0259 pozitiv aspektl\u0259r \u00fcz\u0259rind\u0259 fokuslanan bir xidm\u0259t olaraq t\u0259klif edilir. H\u0259qiq\u0259t\u0259n, bir t\u0259r\u0259fd\u0259n xo\u015fb\u0259xtlik \u0259sasl\u0131 texnikalar f\u0259rdl\u0259ri \u201cpsixika\u201d haqq\u0131nda daha qeyri-texniki v\u0259 demotik dil il\u0259 t\u0259min ed\u0259r\u0259k onlar\u0131n \u201c\u00f6z\u201dl\u0259rini d\u0259rk etm\u0259l\u0259rini asanla\u015fd\u0131r\u0131r, lakin dig\u0259r t\u0259r\u0259fd\u0259n, bu texnikalar \u201c\u00f6z\u00fcn\u0259n\u0259zar\u0259ti\u201d \u00f6z\u00fcn\u00fct\u0259nqid, yaxud m\u00fchakim\u0259edici bir \u015fey\u0259 \u00e7evirmir. \u018fksin\u0259, emosional v\u0259 koqnitiv \u00f6z-\u00f6z\u00fcn\u00fc t\u0259nziml\u0259m\u0259 f\u0259rdl\u0259rin nailiyy\u0259tl\u0259r, pozitiv hissl\u0259r v\u0259 g\u00f6zl\u0259ntil\u0259ri \u00fcz\u0259rind\u0259 fokuslanmal\u0131 olduqlar\u0131 bir m\u00fclayim proses olaraq t\u0259svir edilir.<\/p>\n

        H\u0259r zaman natamam olan \u201cxo\u015fb\u0259xt \u00f6z\u201d\u0259 sahib f\u0259rdd\u0259n h\u0259r bir m\u0259qs\u0259dind\u0259 u\u011fur \u00fc\u00e7\u00fcn pozitiv emosiyalar, affektl\u0259r v\u0259 intuitiv bilikl\u0259rin davaml\u0131, s\u00fcr\u0259tli t\u0259tbiqi t\u0259l\u0259b olunur. F\u0259rdl\u0259rin davaml\u0131 \u00f6z\u00fcn\u00fcinki\u015faf\u0131 \u00fc\u00e7\u00fcn \u201cxo\u015fb\u0259xtlik s\u0259nayesi\u201d istehlak\u00e7\u0131lar\u0131 \u00fc\u00e7\u00fcn maddi v\u0259 qeyri-maddi \u0259mt\u0259\u0259l\u0259rin geni\u015f \u015f\u0259b\u0259k\u0259si il\u0259 \u00e7\u0131x\u0131\u015f edir. Bura g\u00f6z\u0259llik, d\u0259b, fitness, sa\u011flam qidalanma, evlilik \u00fcz\u0259rind\u0259 m\u0259sl\u0259h\u0259t xidmt\u0259l\u0259ri v\u0259 m\u0259hsullar, terapevtik t\u00f6vsiy\u0259, pe\u015f\u0259kar konsultasiya, m\u00fcxt\u0259lif seminarlar, smartfon t\u0259tbiql\u0259r daxildir.<\/p>\n

        Neoliberalizm v\u0259 inki\u015faf etmi\u015f kapitalizm d\u0259rin iqtisadi, siyasi v\u0259 institusional transformasiyalar il\u0259 yana\u015f\u0131, Markuzenin qeyd etdiyi kimi, infrastruktural s\u0259viyy\u0259d\u0259 d\u0259rin d\u0259yi\u015fm\u0259l\u0259r\u0259 s\u0259b\u0259b oldu. \u201cHissl\u0259rin yeni strukturu\u201d il\u0259 bu ideologiya f\u0259rdl\u0259rd\u0259n m\u00fc\u0259yy\u0259n var olma, d\u00fc\u015f\u00fcnm\u0259 v\u0259 aktivlik t\u0259rzl\u0259ri t\u0259l\u0259b etm\u0259kl\u0259 dig\u0259rl\u0259rini ya qada\u011fan, ya da stiqmatizasiya edir. Bu var olma, d\u00fc\u015f\u00fcnm\u0259 v\u0259 akt formalar\u0131 y\u00fcks\u0259k d\u0259r\u0259c\u0259d\u0259 f\u0259rdiyy\u0259t\u00e7i v\u0259 psixolijil\u0259\u015fmi\u015f v\u0259t\u0259nda\u015fl\u0131q anlay\u0131\u015flar\u0131na m\u00fcvafiqdir.<\/p>\n

        Xo\u015fb\u0259xtlik axtar\u0131\u015f\u0131na c\u0259lb olunmaqla biz \u00f6z\u00fcm\u00fcz\u00fc v\u0259 ya c\u0259miyy\u0259timizi daha da yax\u015f\u0131la\u015fd\u0131rmaq \u00fc\u00e7\u00fcn deyil, bir konsept, s\u0259naye, biznes v\u0259 istehlak\u00e7\u0131 h\u0259yat t\u0259rzi olaraq xo\u015fb\u0259xtliyin iqtidar\u0131, n\u00fcfuzediciliyi v\u0259 legitimliyi \u00fc\u00e7\u00fcn \u00e7al\u0131\u015f\u0131r\u0131q. Biz\u0259 adaptasiya olan, hissl\u0259rimizin i\u015f\u0131ql\u0131 v\u0259 k\u00f6lg\u0259li r\u0259smin\u0259 \u00e7evril\u0259n, d\u00fc\u015f\u00fcnc\u0259l\u0259rimizin qeyri-birm\u0259nal\u0131l\u0131\u011f\u0131n\u0131, yaxud b\u00fct\u00f6v h\u0259yat\u0131m\u0131z\u0131n kompleks teksturas\u0131n\u0131 \u00f6z-\u00f6zl\u00fcy\u00fcnd\u0259 \u0259ks etdir\u0259n xo\u015fb\u0259xtlik deyil. Xo\u015fb\u0259xtliyin istehlak\u00e7\u0131 m\u0259ntiqin\u0259 adaptasiya olmal\u0131, onun tiranik v\u0259 qapal\u0131 ideoloji t\u0259l\u0259bl\u0259ri il\u0259 uzla\u015fmal\u0131, dar, reduksionist v\u0259 psixolojisist ehkamlar\u0131n\u0131 q\u0259bul etm\u0259li olan bizik. M\u0259hz bel\u0259c\u0259 \u201cxo\u015fb\u0259xtlik elmi\u201d il\u0259 insan h\u0259yat\u0131 \u00fcz\u0259rind\u0259 neoliberalizmin total n\u0259zar\u0259ti t\u0259sis edilir.<\/p>\n

        Daxililik h\u0259yat\u0131m\u0131z\u0131 qura, t\u0259m\u0259l sosial d\u0259yi\u015fikliy\u0259 nail ola bil\u0259c\u0259yimiz yer deyil. \u0130nsan\u0131n d\u00fc\u015f\u00fcnc\u0259l\u0259ri, hissl\u0259ri v\u0259 \u00f6z\u00fcn\u00fcinki\u015faf g\u00f6zl\u0259ntil\u0259ri il\u0259 obsessiv \u015f\u0259kild\u0259 ya\u015famas\u0131 k\u0259skin aberrasiyad\u0131r. Neqativ hissl\u0259rin stiqmatizasiyas\u0131 v\u0259 pozitiv psixologiya t\u0259r\u0259find\u0259n insan h\u0259yat\u0131ndan \u00e7\u0131xar\u0131lma\u011fa \u00e7al\u0131\u015f\u0131lmas\u0131 b\u00fct\u00f6vl\u00fckd\u0259 insanda insaniliyin eliminasiyas\u0131na c\u0259hddir. H\u0259zverici bir makinan\u0131n real h\u0259yat\u0131m\u0131za n\u0259zar\u0259t etm\u0259sin\u0259 icaz\u0259 ver\u0259 bil\u0259rik mi? Cavab\u0131m\u0131z Robert Nozik \u00fcslubunda “xo\u015fb\u0259xtlik v\u0259 h\u0259zz axtar\u0131\u015f\u0131 reall\u0131q, bilik (\u00f6z\u00fc v\u0259 \u0259traf\u0131 haqq\u0131nda t\u0259nqidi d\u00fc\u015f\u00fcnc\u0259) axtar\u0131\u015f\u0131n\u0131 \u00fcst\u0259l\u0259y\u0259 bilm\u0259z” olmal\u0131d\u0131r. Neoliberalizmin \u00f6z-\u00f6z\u00fcn\u00fc yaradan, \u00f6z-\u00f6z\u00fcn\u00fc idar\u0259 ed\u0259n v\u0259 \u00f6z-\u00f6z\u00fcn\u00fc m\u00fc\u0259yy\u0259n ed\u0259n \u201cideal v\u0259t\u0259nda\u015f\u201d\u0131 antik yunan c\u0259miyy\u0259tind\u0259 (Aristotelin vur\u011fulad\u0131\u011f\u0131) v\u0259t\u0259nda\u015fl\u0131q f\u0259zil\u0259tl\u0259rinin \u2013 fronesis, dianoetika, harmoniya v\u0259 eunoya – he\u00e7 birini \u00f6z\u00fcnd\u0259 ehtiva etm\u0259y\u0259n, sad\u0259c\u0259 bir \u201ch\u0259ppixondriak\u201d – \u201cxo\u015fb\u0259xt monad\u201dd\u0131r.<\/p>\n

         <\/p>\n

        N\u0259tic\u0259<\/strong><\/p>\n

        \u201cXo\u015fb\u0259xtlik\u201d anlay\u0131\u015f\u0131 da t\u0259bii, istehlak edil\u0259 bil\u0259n v\u0259 elmi kriteriyaya \u0259sasl\u0131 standart olaraq yenid\u0259n m\u00fc\u0259yy\u0259n edilir. Mediadan b\u0259dii m\u0259hsullar v\u0259 pozitiv psixoterapevtik xidm\u0259tl\u0259r\u0259 q\u0259d\u0259r xo\u015fb\u0259xtliyin bel\u0259 s\u00fcr\u0259tli \u0259mt\u0259\u0259l\u0259\u015fm\u0259si qeyd edil\u0259n neoliberal ideoloji prezumpsiyalar il\u0259 ba\u011fl\u0131d\u0131r. \u201cXo\u015fb\u0259xtlik s\u0259nayesi\u201dnin y\u00fcks\u0259li\u015fi f\u0259rdl\u0259rin bir modus vivendi olaraq xo\u015fbx\u0259tliyi b\u00f6y\u00fck \u00f6l\u00e7\u00fcd\u0259 internalizasiya etm\u0259sini izah ed\u0259n faktordur. Neoliberal c\u0259miyy\u0259tl\u0259rin iqtisadi praktikalar\u0131ndan xo\u015fb\u0259xtlik m\u0259rk\u0259zi rol oynay\u0131r, \u00e7\u00fcnki \u0259mt\u0259\u0259l\u0259rin iqtisadi d\u0259y\u0259ri onlar\u0131n emosional d\u0259y\u0259rin\u0259 inteqral \u015f\u0259kild\u0259 ba\u011fl\u0131d\u0131r. Bununla, xo\u015fb\u0259xtlik art\u0131q emosiyadan daha \u00e7ox, emosional, psixoloji \u015f\u0259rtl\u0259r v\u0259 praktiklarda m\u00fc\u0259yy\u0259n edil\u0259n, emosional rasionall\u0131q, autentiklik v\u0259 kontinual \u00f6z\u00fcn\u00fcinki\u015faf t\u0259l\u0259bi il\u0259 xarakteriz\u0259 olunan normativ subyektivlik olaraq ba\u015fa d\u00fc\u015f\u00fcl\u0259 bil\u0259r.<\/p>\n

        Xo\u015fb\u0259xtlik art\u0131q u\u00e7ucu, ke\u00e7ici, m\u00fcv\u0259qq\u0259ti bir hal kimi d\u0259y\u0259rl\u0259ndiril\u0259 bilm\u0259z. \u00c7\u00fcnki konstant pozitiv emosiyalar v\u0259 hissl\u0259r yaln\u0131z xo\u015fb\u0259xtliy\u0259 s\u0259b\u0259b ola bil\u0259r, lakin xo\u015fb\u0259xtliyin neoliberal diskursunda \u201c\u00f6z-\u00f6z\u00fcn\u00fc yaradan insanlar\u201d olaraq n\u0259z\u0259r\u0259 al\u0131nan f\u0259rdl\u0259rin \u201c\u00f6z\u201dl\u0259ri he\u00e7 vaxt tam deyil v\u0259 h\u0259mi\u015f\u0259 daha tam, daha yax\u015f\u0131 ola bil\u0259r. Bek-Gern\u015faym vur\u011fulay\u0131r ki, \u201c\u00f6z\u201d\u00fcn fundamental natamaml\u0131\u011f\u0131 neoliberal kapitalizmin meydana \u00e7\u0131xd\u0131\u011f\u0131 modernizmin ikinci fazas\u0131n\u0131n \u00f6z\u0259yind\u0259 dayan\u0131r [2]. Bu, qeyri-m\u0259hdud \u00f6z\u00fcn\u00fcinki\u015faf ideal\u0131n\u0131 t\u0259tmin edil\u0259 bilm\u0259y\u0259n istehlak v\u0259 produktivlik prinsipl\u0259ri il\u0259 birl\u0259\u015fdir\u0259n qlobal bazar \u00fc\u00e7\u00fcn faydal\u0131d\u0131r.<\/p>\n

        \u201cXo\u015fb\u0259xtlik s\u0259nayesi\u201d (v\u0259 ya xo\u015fb\u0259xtlik elmi) istehlak\u00e7\u0131lar\u0131 emosiyalar\u0131 azad irad\u0259l\u0259rinin v\u0259 \u015f\u0259xsiyy\u0259tl\u0259rinin konstitutivi olan suveren v\u0259 muxtar varl\u0131qlar olaraq deyil, m\u00fcxt\u0259lif simulakrumlar v\u0259 s\u0259s effektl\u0259ri t\u0259r\u0259find\u0259n daimi olaraq emosional \u015f\u0259kild\u0259 \u015firnikdiril\u0259 bil\u0259n \u201cvarl\u0131qlar\u201d kimi d\u0259rk edir.<\/p>\n

        Bu g\u00fcn A.Hakslinin \u201cC\u0259sur yeni d\u00fcnya\u201ds\u0131n\u0131n ekvivalenti olan xo\u015fb\u0259xtlik s\u0259nayesinin m\u0259qs\u0259di insan hissl\u0259ri v\u0259 emosiyalar\u0131 \u00fcz\u0259rind\u0259 total n\u0259zar\u0259tdir. O, sad\u0259c\u0259 olaraq m\u00f6vcudiyy\u0259timizi formala\u015fd\u0131ran \u015f\u0259rtl\u0259ri d\u0259rketm\u0259 qabiliyy\u0259timizi aradan qald\u0131rm\u0131r, h\u0259m d\u0259 onlar\u0131 ke\u00e7\u0259rsizl\u0259\u015fdirir.<\/p>\n

         <\/p>\n

        \u0130ST\u0130FAD\u018f ED\u0130LM\u0130\u015e \u018fD\u018fB\u0130YYAT:<\/strong><\/p>\n

        \u0130ngilis dilind\u0259:<\/strong><\/p>\n

          \n
        1. Ahuvia, Aaron C., \u2018<\/em>Individualism\/Collectivism and Cultures of Happiness: A Theoretical Conjecture on the Relationship between Consumption Culture and Subjective Well-Being at the National Level\u2019, Journal of Happiness Studies, 3.1 (2002), 23\u201336<\/li>\n
        2. Beck, Ulrich., & Beck-Gernsheim, E. (2002). I<\/em>ndividualization. Institutionalized Individualism and Its Social and Political Consequences. London, UK: SAGE Publications.<\/li>\n
        3. Davies, William (2015). <\/em>The Happiness Industry. How the Government and Big Business Sold Us Well-Being. London, UK and New York, NY: Verso.<\/li>\n
        4. Diener, Ed. (2012). <\/em>New findings and future directions for subjective well-being research. American Psychologist, 67(8), 590\u2013597<\/li>\n
        5. Diener, Ed., Diener, M., & Diener, C. (2009). <\/em>Factor predicting the subjective well-being of nations. In E. Diener (Ed.), Culture and well-being. The collected works of Ed Diener (pp. 43\u201370). Dordrecht, The Netherlands; Heidelberg, Germany; London, UK; New York, NY: Springer<\/li>\n
        6. Foucault, Michel. <\/em>\u201cThe Birth of Biopolitics\u201d, Lectures at the Coll\u00e8ge de France, 1978-79, Palgrave Macmillan, 2008<\/li>\n
        7. Illouz, E. (2007). Cold intimacies: The making of emotional capitalism. Cambridge, UK: Polity Press. Illouz, E. (2008). Saving the modern soul. Therapy, emotions, and the culture of self-help. London, UK: University of California Press<\/em><\/li>\n
        8. Kitayama, S. and Matsumoto, H. <\/em>\u201cIndividual and collective processes in the construction of the self: Self-enhancement in the United States and self-criticism in Japan\u201d., Journal of Personality and Social Psychology, 72, 1245\u20131267<\/li>\n
        9. Layard, Richard (2005). <\/em>Happiness: Lessons from a new science, London, UK: Allen<\/li>\n
        10. Nietzsche, Friedrich. <\/em>Twilight of the Idols and The Anti-Christ, New York: Penguin, 1990, 33<\/li>\n
        11. Richardson, Frank C. and Charles Guignon. \u201c<\/em>Positive psychology and Philosophy of Social Science\u201d, Theory and Psychology, 18.5 (2008), 605-27<\/li>\n
        12. Shigehiro, Oishi. <\/em>Goals as cornestones of Subjective well-being, in Culture and Subjective Well-Being, American Psychological Association, APA 2000<\/li>\n
        13. Tejerina, Jorge Castro. <\/em>\u201cPsytizens\u201d: The Co-construction of the Professional Identity of Psychology Students in the Postmodern World\u201d, Springer Science, 2014, 393-417<\/li>\n
        14. Tocqueville, Alexis de. <\/em>Democracy in America (Vol. 2). (G. Lawrence, Trans., J.P. Mayer, Ed.). New York: Harper & Row, Perennial Library. (Original work published 1840), 1988<\/li>\n
        15. Veenhoven, Ruut. <\/em>Quality of Life in Individualistic Society, Veenhoven, \u201cLife if getting better\u201d, p.120<\/li>\n
        16. Wolf, Gary. \u2018<\/em>Measuring Mood: Current Research and New Ideas\u2019, quantifiedself.com, 11 February 2009<\/li>\n
        17. Zupancic, Alenka.<\/em> \u201cThe Odd One In \u2013 On Comedy\u201d, MIT Press, 2008, p.5<\/li>\n<\/ol>\n

          \u00a0<\/em><\/p>\n

          \u00a0Frans\u0131z dilind\u0259:<\/strong><\/p>\n

            \n
          1. Cabanas, Edgar Illouz, E.., Happycratie: Comment l’industrie du bonheur a pris le contr\u00f4le de nos vies, Premier Parall\u00e8le, 2018, Kindle edition<\/em><\/li>\n
          2. Foucault, Michel, , \u201cLe Souci de Soi,\u201d in \u201cHistoire de la Sexualit\u00e9: le souci de soi\u201d, vol. 3, Paris: Gallimard, 1994<\/em><\/li>\n
          3. Lipovetsky, Gilles. <\/em>L\u2019\u00e8re du vide. Essais sur l\u2019individualisme contemporain. Paris, France: Gallimard, 1983<\/li>\n<\/ol>\n

            \u00a0<\/strong><\/p>\n

            \u0130nternet m\u0259nb\u0259l\u0259ri:<\/strong><\/p>\n

              \n
            1. www.margaretthatcher.org\/document\/104475<\/li>\n<\/ol>\n

               <\/p>\n

              \u00a0<\/strong><\/p>\n

              \u00a0<\/strong>Subhan Padarov<\/strong><\/p>\n

              THE MODERN DISCOURSE OF HAPPINESS AND ITS <\/strong>TOTALITARIAN PRESUMPTIONS<\/strong><\/p>\n

              \u00a0<\/strong>Abstract<\/strong><\/p>\n

              In the last two decades, we are witnessing the drastic shift to happiness in neoliberal societies. Happiness has become an omnipresent – existent in all the layers of social sphere \u2013 entertainment industry, educational systems, health institutions, public and private organisations, pop-literature, media, politics \u2013 and all pervading reality. That phenomenon does no longer express Western-originated, educated, democratic, rich and industrialized character, but is a psychological condition attributed to all human beings without depending on their cultural past, economic status, social strata, sex or level of education. Most importantly, happiness has been already transformed into a discourse which determines the norm of what is good, desirable and right. Together with happiness researchers, positive psychologists and happiness economists contribute to gaining strength of that discourse.<\/p>\n

              Keywords: <\/strong>concept of “happiness”, discourse of happiness, neoliberalism, positive psychology, Western cultural structure<\/p>\n

               <\/p>\n

               <\/p>\n

              \u0421\u0443\u0431\u0445\u0430\u043d \u041f\u0430\u0434\u0430\u0440\u043e\u0432<\/strong><\/p>\n

              \u0421\u041e\u0412\u0420\u0415\u041c\u0415\u041d\u041d\u042b\u0419 \u0414\u0418\u0421\u041a\u0423\u0420\u0421 \u0421\u0427\u0410\u0421\u0422\u042c\u042f \u0418 \u0415\u0413\u041e \u0422\u041e\u0422\u0410\u041b\u0418\u0422\u0410\u0420\u041d\u042b\u0415\u00a0<\/strong>\u041f\u0420\u0415\u0414\u041f\u041e\u0421\u042b\u041b\u041a\u0418<\/strong><\/p>\n

              \u00a0<\/strong>P\u0435\u0437\u044e\u043c\u0435<\/strong><\/p>\n

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              \u00a0<\/strong>\u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430: <\/strong>\u043a\u043e\u043d\u0446\u0435\u043f\u0442 \u201c\u0441\u0447\u0430\u0441\u0442\u044c\u0435\u201d \u0434\u0438\u0441\u043a\u0443\u0440\u0441 \u0441\u0447\u0430\u0441\u0442\u044c\u044f, \u043d\u0435\u043e\u043b\u0438\u0431\u0435\u0440\u0430\u043b\u0438\u0437\u043c, \u043f\u043e\u0437\u0438\u0442\u0438\u0432\u043d\u0430\u044f \u043f\u0441\u0438\u0445\u043e\u043b\u043e\u0433\u0438\u044f, \u0437\u0430\u043f\u0430\u0434\u043d\u0430\u044f \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u043d\u0430\u044f \u0441\u0442\u0440\u0443\u043a\u0442\u0443\u0440\u0430<\/p>\n","protected":false},"excerpt":{"rendered":"

              S\u00fcbhan PADAROV Sosial T\u0259dqiqatlar M\u0259rk\u0259zinin ba\u015f m\u0259sl\u0259h\u0259t\u00e7isi Bak\u0131, Az\u0259rbaycan \u00a0E-mail: subhanpadarov@gmail.com ORCID: 0009-0005-8241-4446   X\u00fclas\u0259. Son iki onillikd\u0259 neoliberal c\u0259miyy\u0259tl\u0259rin s\u0259rt \u201cxo\u015fb\u0259xtlik d\u00f6n\u00fc\u015f\u00fc\u201dn\u0259 \u015fahidlik edirik. Xo\u015fb\u0259xtlik sosial sferan\u0131n b\u00fct\u00fcn qatlar\u0131nda – \u0259yl\u0259nc\u0259 s\u0259nayesi, t\u0259hsil sisteml\u0259ri, s\u0259hiyy\u0259 institutlar\u0131, korporasiyalar, ictimai v\u0259 \u00f6z\u0259l t\u0259\u015fkilatlar, pop-\u0259d\u0259biyyat, media, siyas\u0259t v\u0259 s. m\u00f6vcud olan, h\u0259r yer\u0259 n\u00fcfuz ed\u0259n reall\u0131\u011fa \u00e7evrilib. […]<\/p>\n","protected":false},"author":3,"featured_media":959,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-958","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cild-1--1"],"_links":{"self":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/958","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/comments?post=958"}],"version-history":[{"count":1,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/958\/revisions"}],"predecessor-version":[{"id":960,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/958\/revisions\/960"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media\/959"}],"wp:attachment":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media?parent=958"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/categories?post=958"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/tags?post=958"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}