{"id":7698,"date":"2014-02-12T05:48:42","date_gmt":"2014-02-12T05:48:42","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=7698"},"modified":"2014-02-12T05:48:42","modified_gmt":"2014-02-12T05:48:42","slug":"rovs%c9%99n-m%c9%99mm%c9%99dov-milli-%c9%99d%c9%99biyyatimizda-insan-konsepsiyasi-v%c9%99-onun-inkisaf-istiqam%c9%99tl%c9%99ri-m%c9%99qal%c9%99","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=7698","title":{"rendered":"R\u00f6v\u015f\u0259n M\u018fMM\u018fDOV.”Milli \u0259d\u0259biyyat\u0131m\u0131zda \u0130nsan konsepsiyas\u0131 v\u0259 onun inki\u015faf istiqam\u0259tl\u0259ri” (M\u0259qal\u0259)"},"content":{"rendered":"

\"262573_160980487313494_4010249_n\"<\/a>
\nMilli \u0259d\u0259biyyat\u0131m\u0131zda \u0130nsan konsepsiyas\u0131 v\u0259 onun inki\u015faf istiqam\u0259tl\u0259ri<\/p>\n

R\u00f6v\u015f\u0259n M\u0259mm\u0259dov
\nSumqay\u0131t D\u00f6vl\u0259t Universiteti \/ Az\u0259rbaycan<\/p>\n

XX \u0259srin 60-c\u0131 ill\u0259ri v\u0259 bu d\u00f6vrd\u0259 t\u0259\u015f\u015f\u0259kk\u00fcl tapm\u0131\u015f \u0259d\u0259biyyat. Bu d\u00f6vr\u00fcn \u0259d\u0259biyyat\u0131 d\u00f6vr\u00fc m\u0259tbuatda, \u0259d\u0259bi t\u0259nqidd\u0259 v\u0259 elmi ara\u015fd\u0131rmalarda kifay\u0259t q\u0259d\u0259r ara\u015fd\u0131r\u0131lm\u0131\u015f, haqq\u0131nda olduqca geni\u015f \u015f\u0259rhl\u0259r verilmi\u015f v\u0259 t\u0259hlill\u0259r apar\u0131lm\u0131\u015fd\u0131r. N\u0259dir bu d\u00f6vr\u00fcn n\u0259srini \u0259lam\u0259tdar ed\u0259n\u2026 Bu ill\u0259r n\u0259srinin, h\u0259r \u015feyd\u0259n \u0259vv\u0259l \u0130NSANa diqq\u0259ti d\u0259rinl\u0259\u015fdi. Bunun m\u0259hz bel\u0259 oldu\u011funu dem\u0259k, b\u0259lk\u0259 d\u0259, h\u0259l\u0259 he\u00e7 n\u0259 dem\u0259k deyil, ax\u0131 \u0130nsan el\u0259 h\u0259mi\u015f\u0259 \u0259d\u0259biyyat\u0131n diqq\u0259t m\u0259rk\u0259zind\u0259 olub. Ancaq m\u0259s\u0259l\u0259 buras\u0131ndad\u0131r ki, \u201calt\u0131m\u0131\u015f\u0131nc\u0131lar\u201d b\u0259dii \u0259d\u0259biyyata bu m\u00f6vzunu yeni m\u00f6vzu, yeni problem kimi yenid\u0259n daxil etdil\u0259r. S\u00f6hb\u0259t \u2013 \u015f\u0259xsiyy\u0259t\u0259, f\u0259rd\u0259, m\u0259n\u0259vi-psixoloji \u201cdaxil\u201d\u0259, \u201cM\u0259n\u201d\u0259 artan b\u0259dii maraqdan gedir, m\u0259n\u0259vi potensial\u0131 birba\u015fa \u201cictimai system\u201d kimi yox, daha \u0259vv\u0259l vicdani etik s\u0259lt\u0259n\u0259t, \u0259xlaq mehrab\u0131 kimi a\u00e7an b\u0259dii t\u0259hlil v\u0259 t\u0259dqiqatdan gedir.
\n\u0130nsan konsepsiyas\u0131 m\u00fcr\u0259kk\u0259b m\u0259s\u0259l\u0259 oldu\u011fundan onu f\u0259ls\u0259fi, sosial-siyasi, ideoloji istiqam\u0259td\u0259 t\u0259hlil\u0259 c\u0259lb ed\u0259nl\u0259r, bu m\u0259s\u0259l\u0259 bar\u0259d\u0259 bir-birind\u0259n f\u0259rqli elmi fikirl\u0259r s\u00f6yl\u0259y\u0259nl\u0259r olsa da, onun s\u0259n\u0259tin ba\u015fl\u0131ca amili oldu\u011fu inkar edilm\u0259zdir. \u018fd\u0259biyyat ill\u0259rin, y\u00fczill\u0259rin s\u0131na\u011f\u0131ndan ke\u00e7\u0259r\u0259k s\u00fcbut etmi\u015fdir ki, onun \u0259sas t\u0259svir obyekti d\u0259, g\u0259l\u0259c\u0259y\u0259 y\u00f6n\u0259l\u0259n inki\u015faf istiqam\u0259tl\u0259ri d\u0259 insane \u00fcz\u0259rind\u0259 qurulmu\u015fdur.
\nQeyd etm\u0259k laz\u0131md\u0131r ki, \u0259d\u0259biyyat insan talel\u0259rinin, insan m\u00fcnasib\u0259tl\u0259rinin m\u0259cmusudur. \u018fd\u0259biyyatda insan problemi, eyni zamanda q\u0259hr\u0259man problemidir, \u015f\u0259xsiyy\u0259t s\u0259n\u0259tkar\u0131n v\u0259 b\u0259dii obraz\u0131n xarakteri, yazar\u0131n-q\u0259hr\u0259man\u0131n estetik ideal\u0131 m\u0259s\u0259l\u0259sidir. \u0130nsan c\u0259miyy\u0259td\u0259 \u015f\u0259xsiyy\u0259t kimi, xarakter formala\u015fmas\u0131nda, inki\u015faf etm\u0259sind\u0259 \u0259d\u0259biyyat\u0131n rolu m\u00fcqayis\u0259edilm\u0259z d\u0259r\u0259c\u0259d\u0259 misilsizdir.
\n\u018fd\u0259biyyat insan m\u0259s\u0259l\u0259si, c\u0259miyy\u0259td\u0259 \u015f\u0259xsiyy\u0259tin rolu, insan\u0131n azadl\u0131qlar\u0131 problemi il\u0259 ba\u011fl\u0131d\u0131r. \u0130nsan\u0131n h\u0259yat\u0131, davran\u0131\u015f\u0131, f\u0259aliyy\u0259ti, dig\u0259rl\u0259rin\u0259 m\u00fcnasib\u0259ti c\u0259miyy\u0259t daxilind\u0259 m\u00f6vcud olduguna g\u00f6r\u0259 bu problem eyni zamanda ictimai anlam qazan\u0131r. C\u0259miyy\u0259td\u0259ki insan-c\u0259miyy\u0259t, c\u0259miyy\u0259t-f\u0259rd m\u0259s\u0259l\u0259si d\u0259 eyni zamanda \u0259d\u0259biyyat\u0131n \u0259sas t\u0259svir obyektidir. F\u0259rd kimi insan\u0131n daxili \u201cM\u0259n\u201di, onun sosial-psixoloji d\u0259rki, bu \u201cM\u0259n\u201din c\u0259miyy\u0259td\u0259ki m\u00fcr\u0259kk\u0259b m\u00fcnasib\u0259tl\u0259rinin \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131 h\u0259r zaman yazarlar\u0131 d\u0259rind\u0259n d\u00fc\u015f\u00fcnd\u00fcrm\u00fc\u015fd\u00fcr. \u018fd\u0259bi q\u0259hr\u0259man\u0131n bu m\u00fcnasib\u0259tl\u0259rd\u0259n do\u011fan f\u0259rdi iztirablar\u0131 c\u0259miyy\u0259tl\u0259 \u015f\u0259xsiyy\u0259t aras\u0131ndak\u0131 m\u00f6vcud dramatizmi m\u00fc\u0259yy\u0259nl\u0259\u015fdirir.
\n\u0130nsan\u0131n c\u0259miyy\u0259td\u0259 tutdu\u011fu yer, m\u00f6vqe, onun d\u00f6vr\u00fc, ictimai-siyasi m\u00fcnasib\u0259tl\u0259r sistemi il\u0259 s\u0131x ba\u011fl\u0131d\u0131r. \u015e\u0259xsiyy\u0259t ictimai-siyasi v\u0259 m\u0259n\u0259vi m\u00fchitl\u0259 formala\u015fd\u0131\u011f\u0131na g\u00f6r\u0259 onun m\u0259n\u0259vi yetkinliyi v\u0259 \u00f6z\u00fcn\u00fcd\u0259rki d\u0259 bu makro m\u00fchit i\u00e7\u0259risind\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fir. Zaman\u0131n v\u0259 d\u00f6vr\u00fcn, ictimai-siyasi qurulu\u015fun, idar\u0259etm\u0259 sisteminin insan \u00fcz\u0259rind\u0259ki t\u0259sirl\u0259ri, insan\u0131n t\u0259kl\u0259nm\u0259si, ondak\u0131 inam v\u0131 inams\u0131zl\u0131q, davran\u0131\u015f\u0131nda m\u00fctil\u0259\u015fm\u0259 v\u0259 yaxud m\u00fcbarizl\u0259\u015fm\u0259, d\u00f6y\u00fc\u015fk\u0259nlik hissl\u0259rinin artmas\u0131 kimi keyfiyy\u0259tl\u0259r\u0259 dolmas\u0131 60-c\u0131 ill\u0259rd\u0259 \u0259d\u0259bi proses\u0259 ciddi t\u0259sir g\u00f6st\u0259rirdi. \u0130nsan\u0131n bu m\u00fch\u00fcm, d\u0259rin prosesd\u0259ki d\u0259yi\u015fm\u0259l\u0259rini \u0259ks etdirm\u0259k, b\u0259dii \u00fcsullarda canland\u0131rmaq yazarda daha yeni axtar\u0131\u015flar v\u0259 t\u0259svir \u00fcsullar\u0131 tapmaq meylini g\u00fccl\u0259ndirirdi. \u00dcmumiyy\u0259tl\u0259, insan v\u0259 \u0259traf m\u00fchit aras\u0131ndak\u0131 sosial-siyasi m\u00fcnasib\u0259tl\u0259r kifay\u0259t q\u0259d\u0259r ciddi problemdir v\u0259 \u0259d\u0259bi prosesin inki\u015faf\u0131nda \u00e7ox m\u00fch\u00fcm yer tutur.
\n\u0130nsani m\u00fcnasib\u0259tl\u0259r, \u015f\u0259xsiyy\u0259tl\u0259raras\u0131 \u00fcnsiyy\u0259t, m\u0259h\u0259bb\u0259t, konflikt, naraz\u0131l\u0131q v\u0259 ziddiyy\u0259tl\u0259r \u0259d\u0259bi al\u0259md\u0259 x\u00fcsusi diqq\u0259t \u00e7\u0259k\u0259n m\u0259s\u0259l\u0259dir. \u018fd\u0259bi q\u0259hr\u0259man\u0131n xarakterinin \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131, onun yetkinl\u0259\u015fm\u0259si, obraz kimi b\u0259dii d\u0259y\u0259r qazanmas\u0131 \u015f\u0259xsiyy\u0259tl\u0259raras\u0131 m\u00fcnasib\u0259tl\u0259r aras\u0131nda m\u00fcmk\u00fcn olur. \u018fd\u0259bi q\u0259hr\u0259man\u0131n \u015f\u0259xsiyy\u0259tinin formala\u015fmas\u0131 h\u0259yat m\u00f6vqeyinin m\u00fc\u0259yy\u0259nl\u0259\u015fm\u0259si d\u0259 bu m\u0259s\u0259l\u0259 il\u0259 ba\u011fl\u0131d\u0131r. M\u0259hz buna g\u00f6r\u0259 \u00e7a\u011fda\u015f insan\u0131n daxili-psixoloji al\u0259mi 60-c\u0131 ill\u0259r \u0259d\u0259bi m\u00fchitind\u0259 daha \u00e7ox z\u0259ruri hesab edilirdi.
\n\u018fd\u0259bi q\u0259hr\u0259manlar\u0131n t\u0259kam\u00fcl prosesinin izl\u0259nm\u0259si g\u00f6st\u0259rir ki, o d\u00f6vr\u00fcn \u0259d\u0259bi c\u0259r\u0259yanlar\u0131 v\u0259 \u0259d\u0259bi prosesi q\u0259hr\u0259manlar\u0131n h\u0259r\u0259k\u0259t v\u0259 davran\u0131\u015f\u0131na, psixikas\u0131na, d\u00fc\u015f\u00fcnc\u0259 t\u0259rzin\u0259, intellektual durumuna, ictimai varl\u0131q kimi f\u0259aliyy\u0259yin\u0259 ciddi t\u0259sir g\u00f6st\u0259rmi\u015f v\u0259 onun taleyin\u0259 m\u00fch\u00fcm yenilikl\u0259r g\u0259tirmi\u015fdi. XX \u0259srin modern bax\u0131\u015flar\u0131, daxili-m\u0259n\u0259vi, lirik-psixoloji d\u00fc\u015f\u00fcnc\u0259l\u0259r\u0259 qay\u0131d\u0131\u015f, insan\u0131n m\u00fcc\u0259rr\u0259d taleyinin, insani ziddiyy\u0259tl\u0259rin qabar\u0259q \u015f\u0259kild\u0259 \u00fcz\u0259 \u00e7\u0131xar\u0131lmas\u0131, bir t\u0259r\u0259fd\u0259n sevgi v\u0259 ideallar\u0131n geni\u015fliyi, dig\u0259r t\u0259r\u0259fd\u0259n f\u0259rdin-insan\u0131n imkanlar\u0131n\u0131n m\u0259hdudlu\u011fu f\u0259rdi t\u0259kl\u0259nm\u0259 v\u0259 c\u0259miyy\u0259td\u0259n t\u0259crid olunma v\u0259 s. kimi durumlar \u0259d\u0259bi \u015f\u0259xsiyy\u0259t v\u0259 q\u0259hr\u0259man konsepsiyas\u0131n\u0131n x\u00fcsusi \u00e7\u0259kisinin n\u0259 q\u0259d\u0259r artd\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rirdi.
\n60-c\u0131 ill\u0259r \u0259d\u0259bi prosesind\u0259 diqq\u0259ti \u00e7\u0259k\u0259n c\u0259h\u0259tl\u0259rd\u0259n biri d\u0259 f\u0259rdil\u0259\u015fmi\u015f insan konsepsiyas\u0131, y\u0259ni \u00e7a\u011fda\u015f insan\u0131n mikrom\u00fchitinin t\u0259svirin\u0259 diqq\u0259tin artmas\u0131 idi. Sad\u0259 adamlar\u0259n b\u0259dii obraz\u0131n\u0131n yarad\u0131lmas\u0131, onlar\u0131n sad\u0259, adi h\u0259yat\u0131n\u0131n b\u00f6y\u00fck t\u0259svir obyektin\u0259 \u00e7evrilmi\u015fdi, qapal\u0131 h\u0259yatlar\u0131n\u0131n a\u015fkar canland\u0131r\u0131lmas\u0131 geni\u015f hal alm\u0131\u015fd\u0131. Bu c\u0259h\u0259t c\u0259miyy\u0259ti, b\u00fct\u00f6vl\u00fckd\u0259 is\u0259 insan h\u0259yat\u0131n\u0131 canland\u0131rmaq bax\u0131m\u0131ndan qeyd edil\u0259n d\u00f6vrd\u0259 prioritet say\u0131l\u0131rd\u0131. \u018fd\u0259biyyat\u0131n bu y\u00f6nd\u0259ki axtar\u0131\u015flar\u0131 insanlar\u0131n daxili al\u0259min\u0259, m\u0259n\u0259vi al\u0259min\u0259 p\u0259nc\u0259r\u0259 a\u00e7ma\u011fa z\u0259min yarad\u0131rd\u0131. Ona g\u00f6r\u0259 d\u0259, yaz\u0131lan roman, povest v\u0259 \u00f6z\u0259llikl\u0259 d\u0259, hekay\u0259l\u0259rd\u0259 zahiri \u0259lam\u0259tl\u0259rin t\u0259svirind\u0259n \u00e7ox, m\u0259n\u0259vi al\u0259min t\u0259svirin\u0259 \u00fcst\u00fcnl\u00fck verilirdi. Bu proses \u00f6zl\u00fcy\u00fcnd\u0259 b\u0259dii t\u0259svird\u0259 \u015f\u0259xsiyy\u0259tin daxili-m\u0259n\u0259vi \u00fcf\u00fcql\u0259rini geni\u015fl\u0259ndir.
\n\u00dcmumiyy\u0259tl\u0259, b\u0259dii \u0259d\u0259biyyatda insan\u0131n xarakterinin konfliktl\u0259rd\u0259 v\u0259 m\u00fcbariz\u0259l\u0259rd\u0259 formala\u015fd\u0131\u011f\u0131 adi h\u0259qiq\u0259tdir. Lakin d\u00fc\u015fd\u00fcy\u00fc m\u00fchitd\u0259 konfliktl\u0259rin m\u00fcxt\u0259lifliyi, ziddiyy\u0259tl\u0259rin k\u0259skinliyi, m\u00fcbariz\u0259nin daha da g\u00fccl\u00fc oldu\u011fu zamanlarda imkanlar\u0131n daxilind\u0259 m\u00fcbariz\u0259 apar\u0131r. Universal insan tipini f\u0259rql\u0259ndir\u0259n c\u0259h\u0259t odur ki, burada insan, b\u0259z\u0259n t\u0259bii imkanlardan daha art\u0131q g\u00fcc\u0259 malik olur. Burada s\u00f6hb\u0259t t\u0259bii ki, fiziki g\u00fccd\u0259n deyil, m\u0259n\u0259vi-psixoloji, daxili intellektual s\u0259viyy\u0259d\u0259n s\u00f6hb\u0259t gedir.
\n\u018fd\u0259biyyatda insan konsepsiyas\u0131 \u00e7ox m\u00fcr\u0259kk\u0259b anlay\u0131\u015fd\u0131r. D\u00f6vr v\u0259 m\u00fchitl\u0259 \u0259laq\u0259dar olaraq, insan\u0131n inki\u015faf prosesi, \u015f\u0259xsiyy\u0259tin t\u0259r\u0259qqisi, m\u0259n\u0259vi z\u0259nginl\u0259\u015fm\u0259si, daxili duy\u011fulardak\u0131 oyan\u0131\u015flar v\u0259 dir\u00e7\u0259li\u015f, ondak\u0131 intellektual v\u0259 emosional-psixoloji imkanlar\u0131n geni\u015fl\u0259nm\u0259si v\u0259 s. kimi probleml\u0259r bu konsepsiyan\u0131n \u00f6n\u0259mli \u00f6z\u0259llikl\u0259rind\u0259ndir. \u00c7a\u011fda\u015f insan\u0131n \u015f\u0259xsiyy\u0259t kimi formala\u015fmas\u0131, xarakterinin m\u00fc\u0259yy\u0259nl\u0259\u015fm\u0259si \u00fc\u00e7\u00fcn \u0259d\u0259bi proses \u00f6n\u0259mli vasit\u0259dir. \u018fd\u0259bi proses insanlar\u0131 b\u0259diil\u0259\u015fdirir v\u0259 bel\u0259likl\u0259 d\u0259, b\u0259dii t\u0259svir obyektin\u0259 \u00e7evril\u0259n insan \u0259b\u0259dilik qazan\u0131r.
\nBu d\u00f6vr\u00fcn \u0259d\u0259bi n\u0259sli geni\u015f miqyasl\u0131 problemi daxili-\u015f\u0259xsi t\u0259hlilin v\u0259 qiym\u0259tin g\u00fczg\u00fcs\u00fcnd\u0259 t\u0259svir etdil\u0259r. Bel\u0259likl\u0259 d\u0259, \u015f\u0259xsiyy\u0259tl\u0259 c\u0259miyy\u0259t aras\u0131nda qar\u015f\u0131l\u0131ql\u0131 sosial v\u0259 \u0259xlaqi \u0259laq\u0259, hadis\u0259nin obyektiv m\u0259nas\u0131 il\u0259 onun f\u0259rdi \u015f\u00fcurdak\u0131 qeyri-standart inikas\u0131 kimi aktual \u0259d\u0259bi probleml\u0259r n\u0259srd\u0259 yeni estetik bax\u0131\u015f v\u0259 \u00f6l\u00e7\u00fc, \u0259lav\u0259 ideya-f\u0259ls\u0259fi \u00e7alar k\u0259sb etdi.
\nC\u0259miyy\u0259tin yeni inki\u015faf m\u0259rh\u0259l\u0259sind\u0259 insan\u0131n dair\u0259sinin daha da geni\u015fl\u0259nm\u0259si \u0259d\u0259bi prosesd\u0259 daha dol\u011fun, daha real insan xarakterl\u0259rinin yarad\u0131lmas\u0131n\u0131 t\u0259l\u0259b edir. Yeni insan\u0131n ictimai v\u0259 m\u0259n\u0259vi m\u00fchitd\u0259 h\u0259rt\u0259r\u0259fli, inand\u0131r\u0131c\u0131l\u0131qla t\u0259sviri, ictimai v\u0259 sosial durumlar\u0131n analitik t\u0259hlilinin d\u0259rinl\u0259\u015fm\u0259si, t\u0259svird\u0259 \u00fcslub r\u0259ngar\u0259ngliyinin artmas\u0131 da, m\u0259hz \u015f\u0259xsiyy\u0259tin sosial-m\u0259n\u0259vi al\u0259minin z\u0259nginl\u0259\u015fm\u0259si il\u0131 ba\u011fl\u0131d\u0131r.
\nM\u00f6vcud obyektiv d\u0259yi\u015fiklikl\u0259r z\u0259minind\u0259 h\u0259yat v\u0259 insan amill\u0259ri aras\u0131ndak\u0131 qar\u015f\u0131l\u0131ql\u0131 m\u00fcnasib\u0259tl\u0259rinin m\u00fcr\u0259kk\u0259bl\u0259\u015fm\u0259si insanlar\u0131n xarakterin\u0259 d\u0259 ciddi t\u0259sir g\u00f6st\u0259rirdi. B\u00fct\u00fcn bunlar\u0131 geni\u015fliyi v\u0259 m\u00fcr\u0259kk\u0259bliyi il\u0259 a\u015fkar etm\u0259k \u00fc\u00e7\u00fcn yeni b\u0259dii vasit\u0259l\u0259r, t\u0259svir formalar\u0131 axtar\u0131l\u0131rd\u0131.
\n\u0130nsan\u0131n daxili m\u0259n\u0259vi al\u0259minin getdikc\u0259 z\u0259nginl\u0259\u015fm\u0259si, \u015f\u0259xsiyy\u0259tl\u0259raras\u0131 m\u00fcnasib\u0259tl\u0259rin d\u0259rinl\u0259\u015fm\u0259si n\u0259tic\u0259sind\u0259, 60-c\u0131 ill\u0259r milli \u0259d\u0259biyyat\u0131m\u0131zda \u00e7a\u011fda\u015f insan xarakterinin daha geni\u015f t\u0259sviri \u00e7\u0259tinl\u0259\u015fmi\u015fdi. Bu problem yaz\u0131\u00e7\u0131 t\u0259svirl\u0259rinin daha da t\u0259kmill\u0259\u015fm\u0259sini, t\u0259svir ustal\u0131\u011f\u0131n\u0131n art\u0131r\u0131lmas\u0131n\u0131, h\u0259yati prosesl\u0259r i\u00e7\u0259risind\u0259n \u00fcmumi v\u0259 f\u0259rdi \u00f6z\u0259llikl\u0259rin ay\u0131rd edilib b\u0259dii t\u0259hlil s\u00fczg\u0259cind\u0259n ke\u00e7irilm\u0259sini t\u0259l\u0259b edirdi. Ke\u00e7mi\u015f d\u00f6vrl\u0259rd\u0259ki \u0259d\u0259biyyatlardan f\u0259rqli olaraq, ad\u0131 \u00e7\u0259kil\u0259n d\u00f6vrd\u0259 m\u0259n\u0259vi al\u0259min t\u0259svirin\u0259, h\u0259yat hadis\u0259l\u0259rinin daxili-psixoloji, daha tez-tez is\u0259 f\u0259ls\u0259fi d\u00fc\u015f\u00fcnc\u0259l\u0259rd\u0259 canland\u0131r\u0131lmas\u0131na \u00fcst\u00fcnl\u00fck verilirdi.
\n\u0130nsan xarakterinin b\u0259dii \u0259s\u0259rd\u0259 hadis\u0259l\u0259rin qeyri-m\u00fc\u0259yy\u0259n ax\u0131n\u0131nda deyil, xarakterik hadis\u0259l\u0259rin qanunauy\u011fun inki\u015faf\u0131 prosesind\u0259, h\u0259yati konfliktl\u0259r v\u0259 durumlar i\u00e7\u0259risind\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fdiyi m\u0259lumdur. K\u0259skin s\u00fcjet daxilind\u0259 hadis\u0259l\u0259rin bir-birini \u0259v\u0259z etm\u0259si v\u0259 \u0259d\u0259bi \u201cqabartmalar\u201d vasit\u0259si il\u0259 diqq\u0259tin c\u0259lb edilm\u0259si insanlar\u0131n birt\u0259r\u0259fli, sxematik t\u0259svirin\u0259 g\u0259tirib \u00e7\u0131xararsa (bel\u0259 halda insan-obraz hadis\u0259l\u0259ri davam etdir\u0259n vasit\u0259 rolunu oynay\u0131r, y\u0259ni hadis\u0259 \u0259sas, insan v\u0259 onun xarakteri ikinci d\u0259r\u0259c\u0259li \u0259h\u0259miyy\u0259t k\u0259sb edir), h\u0259yati hadis\u0259l\u0259r i\u00e7\u0259risind\u0259 insan\u0131n psixoloji d\u0259yi\u015fm\u0259l\u0259rinin verilm\u0259si, hadis\u0259l\u0259rin obraz\u0131 b\u00fct\u00f6vl\u0259\u015fdir\u0259n vasit\u0259 kimi s\u0259ciyy\u0259l\u0259ndirilm\u0259si, y\u0259ni hadis\u0259 \u0259s\u0259rd\u0259 psixoloji al\u0259mi m\u00fc\u0259yy\u0259nl\u0259\u015fdir\u0259n vasit\u0259 olur, insan\u0131n xarakteri \u0259s\u0259rd\u0259ki b\u00fct\u00fcn obrazlar\u0131n qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259l\u0259ri fonunda a\u00e7\u0131l\u0131r. H\u0259yat ziddiyy\u0259tl\u0259rinin (ictimai, t\u0259s\u0259rr\u00fcfat-iqtisadi, ail\u0259-m\u0259i\u015f\u0259t v\u0259 s.), insani m\u00fcnasib\u0259tl\u0259rin m\u00fcr\u0259kk\u0259bliyi, h\u0259r g\u00fcn q\u0259bul edil\u0259n informasiyalar\u0131n artmas\u0131, m\u00fcxt\u0259lif ideoloji t\u0259sirl\u0259r \u0259d\u0259bi m\u00fc\u015fahid\u0259l\u0259rin intensiv inki\u015faf\u0131n\u0131 v\u0259 say\u0131ql\u0131\u011f\u0131n\u0131 z\u0259ruril\u0259\u015fdirir.
\n\u0130nsanlararas\u0131 m\u00fcnasib\u0259tl\u0259rin \u0259traf m\u00fchit\u0259 t\u0259sirinin artmas\u0131 bir t\u0259r\u0259fd\u0259n xarakterl\u0259rin z\u0259nginl\u0259\u015fm\u0259sin\u0259 s\u0259b\u0259b olurdusa, dig\u0259r t\u0259r\u0259fd\u0259n yeni h\u0259yat hadis\u0259l\u0259ri v\u0259 konfliktl\u0259rd\u0259 b\u0259dii obraz\u0131n real, \u0259hat\u0259li t\u0259svirind\u0259 yaz\u0131\u00e7\u0131 i\u015fini xeyli \u00e7\u0259tinl\u0259\u015fdirir, ondan daha geni\u015f v\u0259 d\u0259rin m\u00fc\u015fahid\u0259\u00e7ilik, daha s\u0259m\u0259r\u0259li t\u0259svir ustal\u0131\u011f\u0131 il\u0259 yana\u015f\u0131, yeni t\u0259qdim v\u0259 t\u0259hlil bacar\u0131\u011f\u0131 t\u0259l\u0259b edirdi. Ona g\u00f6r\u0259 d\u0259, ad\u0131 \u00e7\u0259kil\u0259n d\u00f6vrd\u0259 sosial, iqtisadi v\u0259 co\u011frafi m\u00fchitl\u0259r aras\u0131nda insan xarakterinin b\u0259dii t\u0259svir v\u0259 s\u0259ciyy\u0259l\u0259ndirilm\u0259sind\u0259 \u0259vv\u0259lki onillikl\u0259rd\u0259n xeyli f\u0259rqli olaraq, onun m\u00fc\u0259yy\u0259n m\u00fchit v\u0259 vaxt \u00e7\u0259r\u00e7iv\u0259sind\u0259 izl\u0259nilm\u0259si v\u0259 zahiri s\u0259ciyy\u0259l\u0259ndirm\u0259d\u0259n daha \u00e7ox, daxili-psixoloji t\u0259svir \u00fcst\u00fcnl\u00fck t\u0259\u015fkil edirdi.
\nXarakterin t\u0259svirind\u0259 yaz\u0131\u00e7\u0131 t\u0259qdiminin, onun h\u0259yata bax\u0131\u015f\u0131n\u0131n d\u0259yi\u015fm\u0259si d\u0259, m\u0259hz 60-c\u0131 ill\u0259rd\u0259 daha \u00e7ox diqq\u0259ti c\u0259lb edirdi. Xarakterl\u0259rin s\u0259ciyy\u0259l\u0259ndirillm\u0259sind\u0259 art\u0131q \u201co bel\u0259dir\u201d yox, \u201cm\u0259n bel\u0259y\u0259m\u201d prinsipin\u0259, y\u0259ni obraz\u0131n i\u00e7\u0259rid\u0259n, \u00f6z d\u00fc\u015f\u00fcnc\u0259l\u0259ri vasit\u0259si il\u0259 d\u0259y\u0259rl\u0259ndirilm\u0259sin\u0259 \u00fcst\u00fcnl\u00fck verirdi.
\nO d\u00f6vrd\u0259 psixoloji amill\u0259rin g\u00fccl\u0259nm\u0259si bir t\u0259r\u0259fd\u0259n \u0259d\u0259bi prosesin \u00f6z\u00fcn\u00fcn f\u0259alla\u015fmas\u0131 v\u0259 h\u0259yat m\u00fcnasib\u0259tl\u0259rinin artmas\u0131 il\u0259 b\u0259dii ideyalar\u0131n daha yax\u015f\u0131 qaavran\u0131lmas\u0131na v\u0259 duyulmas\u0131na da z\u0259min yarad\u0131rd\u0131. N\u0259z\u0259ri \u0259d\u0259biyyatda v\u0259 \u0259d\u0259bi t\u0259nqidd\u0259 psixoloji n\u0259srin bu c\u0259h\u0259tinin h\u0259llind\u0259 onun m\u00fc\u0259yy\u0259n m\u0259nfi c\u0259h\u0259tl\u0259ri d\u0259 qeyd olunurdu. Zamana, d\u00f6vr\u0259, m\u00fchit\u0259 v\u0259 hadis\u0259l\u0259r\u0259 m\u00fcnasib\u0259ti q\u0259hr\u0259man\u0131n f\u0259rdi, \u00f6z\u00fcn\u0259m\u0259xsus(dar, m\u0259hdud, b\u0259z\u0259n d\u0259 subyektiv) d\u00fc\u015f\u00fcnc\u0259l\u0259ri kimi g\u00f6r\u00fcn\u00fcrd\u00fc.
\nB\u0259dii obraz sosial m\u00fchit, c\u0259miyy\u0259t \u00fc\u00e7\u00fcn xarakterik olmayan adi hadis\u0259l\u0259r \u00fcz\u0259rind\u0259 qurulur, bu da \u00e7ox vaxt konkret b\u0259dii n\u0259tic\u0259nin \u0259m\u0259l\u0259 g\u0259lm\u0259sini \u00e7\u0259tinl\u0259\u015fdirirdi. G\u00f6rk\u0259mli yazar\u0131m\u0131z \u0130.\u018ff\u0259ndiyev yaz\u0131rd\u0131: \u201d\u018fd\u0259biyyat\u0131m\u0131za yeni g\u0259lm\u0259kd\u0259 olan g\u0259nc nasirl\u0259rin \u0259s\u0259rl\u0259rind\u0259 duyulan birinci ciddi n\u00f6qsan h\u0259yat\u0131n d\u0259rind\u0259n verilm\u0259m\u0259si, adamlar\u0131n \u00f6t\u0259ri, s\u0259thi g\u00f6st\u0259rilm\u0259sidir. Bunu h\u0259r \u015feyd\u0259n \u0259vv\u0259l yaz\u0131\u00e7\u0131l\u0131q m\u00fc\u015fahid\u0259sinin z\u0259if olmas\u0131 il\u0259 izah etm\u0259k laz\u0131md\u0131r. B\u0259dii-psixoloji t\u0259svird\u0259 o q\u0259d\u0259r x\u0131rda\u00e7\u0131l\u0131qlara yol verilir, q\u0259hr\u0259man o q\u0259d\u0259r fikirl\u0259\u015fdirilir ki, o, \u00f6z d\u00fc\u015f\u00fcnc\u0259l\u0259ri i\u00e7\u0259risind\u0259 sanki yoxa \u00e7\u0131x\u0131r, m\u00fcasirl\u0259ri il\u0259 m\u00fcqayis\u0259d\u0259 az qala \u201ck\u0259nar adam\u201d t\u0259siri ba\u011f\u0131\u015flay\u0131r. B\u0259dii n\u0259srin ortaya \u00e7\u0131xard\u0131\u011f\u0131 bel\u0259 xarakterl\u0259r \u0259slind\u0259 ki\u00e7ik \u00e7\u0259r\u00e7iv\u0259l\u0259r i\u00e7\u0259risind\u0259 tamd\u0131r, yax\u015f\u0131d\u0131r, h\u0259tta inand\u0131r\u0131c\u0131d\u0131r, ancaq m\u00fcr\u0259kk\u0259b m\u00fcnasib\u0259tl\u0259r d\u00f6vr\u00fcn\u00fcn insanlar\u0131 v\u0259 hadis\u0259l\u0259ri il\u0259 m\u00fcqayis\u0259d\u0259 sanki yadd\u0131rlar, bu g\u00fcn\u00fcn adamlar\u0131n\u0131 yet\u0259rinc\u0259 t\u0259msil etm\u0259dikl\u0259rin\u0259 g\u00f6r\u0259 aldad\u0131c\u0131d\u0131rlar\u201d.
\n\u00dcmumiyy\u0259tl\u0259, \u0259d\u0259biyyat \u00f6z q\u0259hr\u0259manlar\u0131n\u0131 yeti\u015fdir\u0259r\u0259k onlar\u0131n s\u0259ciyy\u0259si il\u0259 d\u00f6vr\u00fcn xarakterini t\u0259c\u0259ss\u00fcm etdirir. Ancaq he\u00e7 d\u0259 h\u0259mi\u015f\u0259 \u0259d\u0259bi q\u0259hr\u0259man d\u00f6vr\u00fcn, h\u0259yat\u0131n simas\u0131n\u0131 canland\u0131ra bilmir. H\u0259yat m\u00fc\u0259yy\u0259n m\u0259qamlarda oyundan k\u0259narda qalm\u0131\u015f, s\u00f6z\u00fcn\u00fcn \u00f6tk\u0259mliyini, h\u00f6km\u00fcn\u00fc itirmi\u015f, ham\u0131 il\u0259 raz\u0131la\u015fa-raz\u0131la\u015fa aldanm\u0131\u015f adamlar vasit\u0259siyl\u0259 s\u0259ciyy\u0259l\u0259ndirilirs\u0259 (Anar \u201cDantenin yubileyi\u201d, El\u00e7in \u201cSos\u201d), burada xarakterl\u0259r c\u0259miyy\u0259tin apar\u0131c\u0131 q\u00fcvv\u0259si olmasa da, yaz\u0131\u00e7\u0131lar \u0259sas diqq\u0259ti h\u0259min adamlar\u0131n xarakterind\u0259ki m\u00fcsb\u0259t c\u0259h\u0259tl\u0259r\u0259 y\u00f6n\u0259ldirs\u0259 v\u0259 bu m\u00fcsb\u0259t m\u0259qamlarla h\u0259yata, insana d\u00fczg\u00fcn bax\u0131\u015f m\u00fc\u0259yy\u0259nl\u0259\u015fdirirs\u0259, burada apar\u0131c\u0131 q\u00fcvv\u0259 t\u0259s\u0259vv\u00fcrd\u0259 yarad\u0131lm\u0131\u015f olur. M\u00fchit\u0259 v\u0259 d\u00f6vr\u0259 m\u00fcnasib\u0259t q\u0259hr\u0259manlar\u0131n h\u0259r\u0259k\u0259tl\u0259ri il\u0259 deyil, b\u0259dii n\u0259tic\u0259 il\u0259 \u00fcz\u0259 \u00e7\u0131x\u0131r. H\u0259yat hadis\u0259l\u0259ri b\u0259dii-m\u0259ntiqi n\u0259tic\u0259 il\u0259 d\u0259y\u0259rl\u0259ndirilir.
\n60-c\u0131 ill\u0259r n\u0259srinin, x\u00fcsusil\u0259, o d\u00f6vr\u00fcn hekay\u0259l\u0259rinin yadda qalan \u00f6z\u0259lliyi ondan ibar\u0259t idi ki, burada apar\u0131c\u0131 q\u00fcvv\u0259, m\u00fcsb\u0259t xarakter, q\u0259hr\u0259man hadis\u0259l\u0259rin apar\u0131c\u0131s\u0131 kimi \u00e7\u0131x\u0131\u015f etmir, onun obraz\u0131 oxucu t\u0259s\u0259vv\u00fcr\u00fcnd\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fdirilirdi. Bu da qeyd etdiyimiz kimi, b\u0259dii n\u0259srd\u0259 psixoloji t\u0259svirin, f\u0259ls\u0259fi duyumun \u00fcst\u00fcnl\u00fck qazanmas\u0131ndan ir\u0259li g\u0259lirdi.
\nHadis\u0259 v\u0259 m\u00fcnasib\u0259tl\u0259rin m\u00fcr\u0259kk\u0259bliyi, obrazlar s\u0131xl\u0131\u011f\u0131 t\u0259svir vasit\u0259l\u0259rinin daha effektiv formalar\u0131na g\u0259tirib \u00e7\u0131xar\u0131rd\u0131. Bu, \u0259s\u0259rd\u0259 daxili monoloqun v\u0259 m\u00fc\u0259llif s\u0259ciyy\u0259l\u0259ndirm\u0259l\u0259rinin aktivl\u0259\u015fm\u0259sini, q\u0259hr\u0259manlar\u0131n h\u0259r\u0259k\u0259tl\u0259rind\u0259n \u00e7ox d\u00fc\u015f\u00fcnc\u0259l\u0259rinin, m\u00fc\u0259yy\u0259n vaxt v\u0259 m\u0259qamlarda ke\u00e7irdikl\u0259ri psixoloji hallar\u0131n d\u0259y\u0259rl\u0259ndirilm\u0259sini, onun daha d\u0259qiq b\u0259dii t\u0259svirini t\u0259l\u0259b edirdi. 1960-c\u0131 ill\u0259r Az\u0259rbaycan \u0259d\u0259biyyat\u0131nda bu c\u0259h\u0259ti \u018f.\u018fylisli, Anar, El\u00e7in, M.S\u00fcleymanl\u0131, S.Az\u0259ri, \u0130.M\u0259likzad\u0259 kimi yaz\u0131\u00e7\u0131lar\u0131n \u0259s\u0259rl\u0259rind\u0259 ayd\u0131n g\u00f6rm\u0259k m\u00fcmk\u00fcnd\u00fcr.
\n\u0130ctimai ger\u00e7\u0259kliyin m\u0259n\u0259vi-\u0259xlaqi qatlar\u0131na, \u015f\u0259xsiyy\u0259tin psixologiyas\u0131na artan maraq 60-c\u0131 ill\u0259r Az\u0259rbaycan \u0259d\u0259biyyat\u0131n\u0131 b\u00fct\u00fcnl\u00fckd\u0259 s\u0259ciyy\u0259l\u0259ndirir, onun ideya-b\u0259dii s\u0259rv\u0259t v\u0259 estetik d\u0259y\u0259r rolunu v\u0259 \u00e7\u0259kisini art\u0131r\u0131r.
\nO da maraql\u0131 v\u0259 m\u0259nal\u0131d\u0131r ki, milli n\u0259srin \u201cyeni dal\u011fa\u201ds\u0131 b\u0259dii t\u0259dqiqat\u0131n m\u0259cras\u0131n\u0131 g\u00fcnd\u0259lik m\u0259i\u015f\u0259t\u0259 v\u0259 adi adama y\u00f6n\u0259ltm\u0259kl\u0259 h\u0259m f\u0259rd, h\u0259m d\u0259 c\u0259miyy\u0259t miqyas\u0131nda m\u0259n\u0259vi-\u0259xlaqi iflas, ictimai v\u0259 sosial t\u0259n\u0259zz\u00fcl, b\u00f6hran \u0259lam\u0259tl\u0259rin\u0259 diqq\u0259ti vaxt\u0131nda c\u0259lb etdi v\u0259 el\u0259 m\u0259hz bu x\u00fcsusiyy\u0259ti il\u0259 o, \u00fcmumittifaq n\u0259srinin vahid axar\u0131 il\u0259 v\u0259hd\u0259t v\u0259 ah\u0259ng t\u0259\u015fkil ed\u0259 bildi. Bu yaz\u0131\u00e7\u0131lar yaln\u0131z \u0259n yeni, \u00e7oxmill\u0259tli avanqard n\u0259srin deyil, h\u0259m d\u0259 milli klassik irsin b\u0259dii \u0259n\u0259n\u0259sind\u0259n b\u0259hr\u0259l\u0259ndil\u0259r. \u00d6z\u0259llikl\u0259, C.M\u0259mm\u0259dquluzad\u0259nin realizm v\u0259 satira d\u0259rsl\u0259ri, ondak\u0131 ay\u0131q v\u0259 oyaq n\u0259sr \u00fcslubu, psixoloji y\u0131\u011fcaml\u0131q, \u0259n s\u0259rt satiran\u0131n da lirika il\u0259 qayna\u011f\u0131, amans\u0131z \u201cm\u0259tnalt\u0131\u201d- semptomatik h\u0259qiq\u0259tl\u0259r, \u00fcslub v\u0259 dil demokratizmi bu zaman yenid\u0259n b\u0259dii t\u0259rav\u0259t v\u0259 k\u0259s\u0259r k\u0259sb etdi (\u0259vv\u0259lki iki on ilin s\u00fcr\u0259kli laqeydliyind\u0259n sonra).
\nYeni Az\u0259rbaycan n\u0259srinin Mirz\u0259 C\u0259lil \u0259n\u0259n\u0259si il\u0259 \u00fczvi ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 yaz\u0131\u00e7\u0131 Anar bel\u0259 ba\u015fa d\u00fc\u015f\u00fcr: \u201c\u0259g\u0259r biz n\u0259sill\u0259rin varisliyi v\u0259 \u0259laq\u0259sind\u0259n dan\u0131\u015fsaq, \u201cyeni Az\u0259rbaycan n\u0259sri\u201d nin axtar\u0131\u015flar\u0131na s\u0259l\u0259fl\u0259rind\u0259n \u0259n yax\u0131n\u0131 yen\u0259 d\u0259 C.M\u0259mm\u0259dquluzad\u0259 olacaq. 60-c\u0131 ill\u0259rd\u0259 bu s\u0259n\u0259tkar sanki yenid\u0259n k\u0131\u015ff edildi, onun yarad\u0131c\u0131l\u0131q irsi xrestomatiya par\u0131lt\u0131s\u0131ndan t\u0259mizl\u0259ndi v\u0259 biz onun simas\u0131nda \u00f6z b\u00f6y\u00fck v\u0259 h\u0259mi\u015f\u0259ya\u015far m\u00fcasirimizi g\u00f6rd\u00fck\u201d.
\n60-c\u0131 ill\u0259r n\u0259sri m\u00fcasirliyin a\u011f\u0131rl\u0131 probleml\u0259rin\u0259 laqeyd qalmad\u0131, ictimai yaralar\u0131 a\u00e7\u0131b-a\u011fartmaqdan, \u0259\u015fya\u00e7\u0131l\u0131q, konformizm, r\u00fc\u015fv\u0259t psixologiyas\u0131n\u0131 b\u00fct\u00fcn neqativ t\u0259fsilat\u0131 il\u0259 t\u0259svir\u0259 c\u0259lb etm\u0259kd\u0259n \u00e7\u0259kinm\u0259di. \u00d6z\u00fc d\u0259 nasirl\u0259r b\u0259dii \u0259d\u0259biyyat\u0131n yaln\u0131z m\u00f6vzu imkanlar\u0131n\u0131 geni\u015fl\u0259ndirm\u0259dil\u0259r, h\u0259m d\u0259 n\u0259sr\u0259 yeni b\u0259dii vasit\u0259l\u0259r, b\u0259dii priyomlar m\u0259hz \u201cyeni dal\u011fa\u201d \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi olan obrazl\u0131l\u0131q- daxili monoloq, \u201c\u015f\u00fcur ax\u0131n\u0131\u201d, t\u0259hkiy\u0259d\u0259 t\u0259zadl\u0131 montajlar, b\u0259dii zaman komponentl\u0259ri v\u0259 s. g\u0259tirdil\u0259r.
\nM\u00fc\u0259yy\u0259n d\u0259r\u0259c\u0259d\u0259 b\u0259dii obraz\u0131n, \u00f6z\u0259llikl\u0259, m\u00fcsb\u0259t q\u0259hr\u0259man\u0131n \u00f6z\u00fc d\u0259 d\u0259yi\u015fdi. \u018flb\u0259tt\u0259, \u015f\u00fcurlu bir sosial v\u0259zif\u0259 borcundan, etik-\u0259xlaqi m\u00f6vqed\u0259n ir\u0259li g\u0259l\u0259n g\u00fcz\u0259\u015ftsiz, f\u0259dakar, g\u00fccl\u00fc h\u0259r\u0259k\u0259tl\u0259rin sahibin\u0259-q\u00fcvv\u0259tli \u015f\u0259xsiyy\u0259t\u0259 biz bu d\u00f6vr\u00fcn hekay\u0259l\u0259rind\u0259 d\u0259 rast g\u0259lirik v\u0259 onlar\u0131n birba\u015fa antaqonisti olan sur\u0259tl\u0259rl\u0259 d\u0259 tez-tez qar\u015f\u0131la\u015f\u0131r\u0131q. Lakin soyuqqanl\u0131-rasional ovqat\u0131n diri, insani hiss \u00fcz\u0259rind\u0259 g\u00f6st\u0259ri\u015f, s\u0259n\u0259d v\u0259 d\u0259ft\u0259rxana \u201ch\u0259qiq\u0259ti\u201dnin, ehkam\u0131n v\u0259 ka\u011f\u0131z\u0131n, canl\u0131 ger\u00e7\u0259kliyin \u00f6z\u00fc \u00fcz\u0259rind\u0259 s\u0259rh\u0259dsiz inhisar\u0131na art\u0131q az-\u00e7ox m\u00fc\u0259yy\u0259n h\u00fcdud qoyulma\u011fa ba\u015flay\u0131r. 60- c\u0131 ill\u0259r n\u0259sri \u0259n\u0259n\u0259vi \u0259xlaqi problemin \u0259h\u0259miyy\u0259tini azaltmaqla b\u0259rab\u0259r, el\u0259 adamlar bar\u0259d\u0259 d\u0259 yazma\u011fa ba\u015flay\u0131r ki, onlar \u0259vv\u0259ll\u0259r n\u0259srin diqq\u0259tini \u00e7ox az m\u0259\u015f\u011ful ed\u0259rdi. Q\u0259rib\u0259, u\u011fursuz, t\u0259zadl\u0131, m\u00fcr\u0259kk\u0259b taleli adamlar, h\u0259yatda b\u0259xti g\u0259tirm\u0259y\u0259nl\u0259r, m\u00f6vcud sistemd\u0259 formala\u015fm\u0131\u015f stereotipl\u0259r \u00e7\u0259r\u00e7iv\u0259sind\u0259 \u201cxo\u015fb\u0259xt\u201d say\u0131lan \u015f\u0259xsl\u0259r \u00fct\u00fcs\u00fcz, nahamar d\u00fc\u015f\u00fcnc\u0259l\u0259r, xasiyy\u0259tl\u0259r v\u0259 xarakterl\u0259r d\u0259 n\u0259sr\u0259 ax\u0131nla daxil olma\u011fa ba\u015flad\u0131.
\n\u00dcmumiyy\u0259tl\u0259, bu yaz\u0131\u00e7\u0131lar n\u0259slini onlar\u0131n yarad\u0131c\u0131l\u0131qlar\u0131n\u0131n ba\u015fl\u0131ca meyll\u0259ri bax\u0131m\u0131ndan s\u0259ciyy\u0259l\u0259ndirm\u0259k laz\u0131m g\u0259ls\u0259, dem\u0259k olar ki, onlar \u0259d\u0259biyyat\u0131n \u0259sas v\u0259zif\u0259sini insana daha art\u0131q diqq\u0259t v\u0259 maraq g\u00f6st\u0259rm\u0259kd\u0259, insan\u0131n i\u015find\u0259n, f\u0259aliyy\u0259tind\u0259n \u00e7ox onun \u015f\u0259xsiyy\u0259tini, m\u0259n\u0259viyyat\u0131n\u0131 a\u00e7maq, t\u0259hlil v\u0259 \u0259ks etdirilm\u0259sind\u0259 g\u00f6r\u00fcrd\u00fcl\u0259r. Onlar sovet ger\u00e7\u0259kliyini t\u0259r\u0259nn\u00fcm etmir, onu b\u0259dii m\u00fchakim\u0259nin m\u00f6vzu v\u0259predmetin\u0259 \u00e7evirirdil\u0259r. Buna g\u00f6r\u0259 d\u0259, onlar\u0131n \u0259s\u0259rl\u0259ri daha \u00e7ox t\u0259nqidi mahiyy\u0259t da\u015f\u0131y\u0131rd\u0131. H\u0259min \u0259s\u0259rl\u0259rd\u0259 yaz\u0131\u00e7\u0131 m\u00f6vqeyi, h\u0259yat hadis\u0259l\u0259rin\u0259 m\u00fcnasib\u0259t birm\u0259nal\u0131 t\u0259sir ba\u011f\u0131\u015flam\u0131rd\u0131. M\u0259hz bu s\u0259b\u0259bd\u0259n h\u0259min \u0259s\u0259rl\u0259rin aktuall\u0131\u011f\u0131 g\u00fcn\u00fcm\u00fcz reall\u0131\u011f\u0131nda da itmir.<\/p>\n

\u018fD\u018fB\u0130YYAT<\/p>\n

1.Anar N\u0259srin f\u0259zas\u0131. \u2013 \u201cAz\u0259rbaycan\u201d jurnal\u0131 \u21167, 1984
\n2.G\u00f6y\u00fc\u015fov Z. Daxil\u0259 p\u0259nc\u0259r\u0259 (\u00f6z\u00fcn\u00fcd\u0259rketm\u0259). \u2013 Bak\u0131: Az\u0259rn\u0259\u015fr, 1978
\n3.Qarayev Y. Meyar \u2013 \u015f\u0259xsiyy\u0259tdir. \u2013 Bak\u0131: Yaz\u0131\u00e7\u0131, 1988
\n4.Quliyev Q. \u201cB\u0259dii \u0259d\u0259biyyatda ekzistensializm\u201d. \u2013 \u201cCahan\u201d jurnal\u0131 \u2116 4, 1998
\n5.\u00abM\u00fcasir sovet \u0259d\u0259biyyat\u0131nda konflikt v\u0259 xarakter\u201d m\u0259qal\u0259l\u0259r toplusu. \u2013 ADU, 1987
\n6.\u201cM\u00fcasirlik u\u011frunda… B\u00f6y\u00fck s\u0259n\u0259t u\u011frunda\u201d. \u2013 S.M\u00fcmtaz ad\u0131na Az\u0259rbaycan Respublikas\u0131 D\u00f6vl\u0259t \u0259d\u0259biyyat v\u0259 \u0130nc\u0259s\u0259n\u0259t arxivi. \u2013 F. \u2116137, siy. 1, i\u015f \u2116128, v\u0259r\u0259q\u0259 5-8
\n7.\u015eerbina V.R. \u201cM\u00fcasir \u0259d\u0259biyyatda insan konsepsiyas\u0131\u201d. \u2013 Moskva: SSR\u0130-nin n\u0259\u015friyyat\u0131, 1963
\n9.V\u0259liyev \u0130. (\u00d6m\u0259ro\u011flu) Burul\u011fanlar i\u00e7ind\u0259 (m\u0259qal\u0259l\u0259r toplusu). \u2013 Bak\u0131: G\u00fcn\u0259\u015f, 1997
\n10.V\u0259liyev \u0130. \u0130nsan: h\u0259yatda v\u0259 s\u0259n\u0259td\u0259. \u2013 Bak\u0131: G\u00fcn\u0259\u015f, 1998<\/p>\n

\u0420\u043e\u0432\u0448\u0430\u043d \u041c\u0430\u043c\u0435\u0434\u043e\u0432<\/p>\n

\u0427\u0435\u043b\u043e\u0432\u0435\u0447\u0435\u0441\u043a\u0430\u044f \u043a\u043e\u043d\u0446\u0435\u043f\u0446\u0438\u044f \u0432 \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0439 \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u0435 \u0438 \u0435\u0433\u043e \u0441\u0442\u0430\u0434\u0438\u0438 \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u044f<\/p>\n

\u0412 \u0434\u0430\u043d\u043d\u043e\u0439 \u0441\u0442\u0430\u0442\u044c\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u0435\u0442\u0441\u044f \u0447\u0435\u043b\u043e\u0432\u0435\u0447\u0435\u0441\u043a\u0430\u044f \u043a\u043e\u043d\u0446\u0435\u043f\u0446\u0438\u044f \u0432 \u043d\u0430\u0448\u0435\u0439 \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0439 \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u0435 \u043d\u0430\u0447\u0438\u043d\u0430\u044f \u0441 60-\u0445 \u0433\u043e\u0434\u043e\u0432, \u0430\u043d\u0430\u043b\u0438\u0437\u0438\u0440\u0443\u0435\u0442\u0441\u044f \u0435\u0433\u043e \u0441\u0442\u0430\u0434\u0438\u0438 \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u044f.<\/p>\n

Rovshen Mamedov<\/p>\n

Human conception in national literature and growth stages<\/p>\n

In this article the influence of human conception in national literature since 60-th, analysis growth stages of this conseption.<\/p>\n","protected":false},"excerpt":{"rendered":"

Milli \u0259d\u0259biyyat\u0131m\u0131zda \u0130nsan konsepsiyas\u0131 v\u0259 onun inki\u015faf istiqam\u0259tl\u0259ri R\u00f6v\u015f\u0259n M\u0259mm\u0259dov Sumqay\u0131t D\u00f6vl\u0259t Universiteti \/ Az\u0259rbaycan XX \u0259srin 60-c\u0131 ill\u0259ri v\u0259 bu d\u00f6vrd\u0259 t\u0259\u015f\u015f\u0259kk\u00fcl tapm\u0131\u015f \u0259d\u0259biyyat. Bu d\u00f6vr\u00fcn \u0259d\u0259biyyat\u0131 d\u00f6vr\u00fc m\u0259tbuatda, \u0259d\u0259bi t\u0259nqidd\u0259 v\u0259 elmi ara\u015fd\u0131rmalarda kifay\u0259t q\u0259d\u0259r ara\u015fd\u0131r\u0131lm\u0131\u015f, haqq\u0131nda olduqca geni\u015f \u015f\u0259rhl\u0259r verilmi\u015f v\u0259 t\u0259hlill\u0259r apar\u0131lm\u0131\u015fd\u0131r. N\u0259dir bu d\u00f6vr\u00fcn n\u0259srini \u0259lam\u0259tdar ed\u0259n\u2026 Bu ill\u0259r n\u0259srinin, […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-7698","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/7698","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7698"}],"version-history":[{"count":2,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/7698\/revisions"}],"predecessor-version":[{"id":7700,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/7698\/revisions\/7700"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7698"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7698"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7698"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}