{"id":64503,"date":"2025-03-01T00:00:53","date_gmt":"2025-02-28T21:00:53","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=64503"},"modified":"2025-03-01T23:10:37","modified_gmt":"2025-03-01T20:10:37","slug":"kisiligin-tarihselligi-kaynagi-gelisimi-ve-olculmesi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2025\/03\/01\/kisiligin-tarihselligi-kaynagi-gelisimi-ve-olculmesi","title":{"rendered":"Ki\u015fili\u011fin tarihselli\u011fi, kayna\u011f\u0131, geli\u015fimi ve \u00f6l\u00e7\u00fclmesi"},"content":{"rendered":"

Do\u00e7. Dr. T\u00fclin Otbi\u00e7er Acar<\/strong><\/p>\n

Ki\u015filik s\u00f6zc\u00fc\u011f\u00fcn\u00fcn k\u00f6kleri, Latince \u201cpersona\u201d kelimesine dayan\u0131r. Latincede persona, \u201cmaskara, maske, y\u00fcz\u201d olarak anlamland\u0131r\u0131l\u0131r. Modern dillerde persona s\u00f6zc\u00fc\u011f\u00fc \u201cki\u015filik, kimlik veya rol\u201d anlamlar\u0131nda kullan\u0131l\u0131r.\u00a0 Psikoloji disiplininde ki\u015filik s\u00f6zc\u00fc\u011f\u00fcn\u00fc ilk kullanan isim, Carl Gustav Jung\u2019dur (Hopcke, 1995).\u00a0 Ki\u015filik, ya\u015fam boyu geli\u015fen bireyin duygu, d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar\u0131na y\u00f6n veren ve nispeten istikrarl\u0131 davran\u0131\u015f e\u011filimlerini ifade eden \u015femsiye bir terimdir (Tetzner, Becker& Bihler, 2022).\u00a0 Bu a\u00e7\u0131dan \u00f6zellikle e\u011fitimde de ki\u015filik \u00f6nemli bir kavramd\u0131r. \u00c7\u00fcnk\u00fc planl\u0131 ve kas\u0131tl\u0131 ya\u015fant\u0131lar yoluyla \u00f6\u011frencilerin huy ve al\u0131\u015fkanl\u0131klar\u0131n\u0131n yan\u0131 s\u0131ra ki\u015filik \u00f6zelliklerini geli\u015ftirmek e\u011fitim biliminin i\u015flevlerindendir.<\/p>\n

S\u00f6zc\u00fcksel k\u00f6kenin yan\u0131 s\u0131ra ki\u015filik kavram\u0131n\u0131n farkl\u0131 a\u00e7\u0131lardan tart\u0131\u015f\u0131ld\u0131\u011f\u0131 a\u015fik\u00e2rd\u0131r. Ki\u015filik nas\u0131l olu\u015fur ve geli\u015fir? Ki\u015fili\u011fin geli\u015fim a\u015famalar\u0131 var m\u0131d\u0131r? Ki\u015filik, kal\u0131tsal m\u0131d\u0131r yoksa \u00e7evresel, k\u00fclt\u00fcrel veya toplumsal yoldan m\u0131 geli\u015fmektedir? Temel ki\u015filik e\u011filimlerimiz nedir ve bunlar\u0131 nas\u0131l tarif ediyoruz? K\u00fclt\u00fcrel kodlara dayanan ki\u015filik \u00f6r\u00fcnt\u00fcleri var m\u0131d\u0131r? Toplumsal ki\u015filik \u00f6zellikleri var m\u0131d\u0131r yok mudur? Bu ve benzeri sorular \u201cki\u015filik geli\u015fimi\u201d kapsam\u0131nda ele al\u0131n\u0131r.<\/p>\n

Di\u011fer taraftan daha \u00e7ok klinik psikolojinin konusuna giren anormal ki\u015filik ne demektir? Anormal ki\u015filik yap\u0131lar\u0131 nas\u0131l de\u011fi\u015ftirilebilir? Sa\u011fl\u0131kl\u0131 bir ki\u015filik nas\u0131l bozulmaktad\u0131r? Ki\u015filik sorunlar\u0131n\u0131n temelleri nedir? Psikoterapi gibi y\u00f6ntemler ki\u015filik geli\u015fiminde etkili midir? Bu ve benzeri sorular \u201canormal ki\u015filik sorunlar\u0131\u201d konu kapsam\u0131nda incelenir.<\/p>\n

Peki, ki\u015fili\u011fi nas\u0131l \u00f6l\u00e7eriz? Ge\u00e7erli ve g\u00fcvenilir ki\u015filik \u00f6l\u00e7me yol ve y\u00f6ntemleri var m\u0131d\u0131r? Ki\u015fili\u011fi \u00f6l\u00e7me ara\u00e7lar\u0131 geli\u015ftirebilir miyiz? Bu ve benzeri sorular \u201cki\u015fili\u011fin \u00f6l\u00e7\u00fclmesi\u201d bak\u0131m\u0131ndan daha \u00e7ok psikometristlerin ve \u00f6l\u00e7me-de\u011ferlendirme uzmanlar\u0131n\u0131n \u00e7al\u0131\u015fma u\u011fra\u015f\u0131s\u0131d\u0131r.<\/p>\n

Ki\u015fili\u011fi; g\u00f6zlem, ilke ve deneylere dayal\u0131 olarak kan\u0131tlama, a\u00e7\u0131klama \u00e7abalar\u0131 \u201cki\u015filik kuramlar\u0131\u201d kapsam\u0131nda da ele al\u0131n\u0131r. Bilinen ki\u015filik kuramlar\u0131n\u0131 1) Fruedcu yakla\u015f\u0131m, 2) \u00d6zellik yakla\u015f\u0131m\u0131, 3) \u00d6\u011frenilmi\u015f bir davran\u0131\u015f olarak ki\u015filik ve 4) Benlik yakla\u015f\u0131m\u0131 olmak \u00fczere d\u00f6rt ana eksende s\u0131n\u0131flay\u0131p a\u00e7\u0131klamak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Tarihsel bir okuma yap\u0131ld\u0131\u011f\u0131nda M\u00d6 5. y\u00fczy\u0131lda ve Antik Yunan\u2019da Hipokrat kar\u015f\u0131m\u0131za \u00e7\u0131kar. Hipokrat, v\u00fccuttaki 4 s\u0131v\u0131ya (kara safra, sar\u0131 safra, balgam ve kan) dikkat \u00e7ekerek Humoral patoloji teorisiyle ba\u011flant\u0131l\u0131 olarak mizac\u0131 a\u00e7\u0131klama \u00e7abas\u0131na girmi\u015ftir. V\u00fccuttaki s\u0131v\u0131lar\u0131n fazlal\u0131\u011f\u0131 veya eksikli\u011finin ki\u015filerin fiziksel ve zihinsel sa\u011fl\u0131\u011f\u0131n\u0131 etkiledi\u011fini \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

MS 2. y\u00fczy\u0131lda Bergama\u2019da ya\u015fam\u0131\u015f olan Galen, insanlar\u0131n ki\u015filik \u00f6zelliklerinde bedenlerindeki d\u00f6rt s\u0131v\u0131n\u0131n etkili oldu\u011funu onaylam\u0131\u015f ve d\u00f6rt s\u0131v\u0131 teorisini nispeten geli\u015ftirmi\u015ftir. Bergamal\u0131 Galen, Melankolik (kara safran bask\u0131n), Kolerik (sar\u0131 safra bask\u0131n), Sanguin (kan bask\u0131n) ve Flegmatik (balgam bask\u0131n)\u00a0olmak \u00fczere 4 ki\u015filik tipolojisini bahse konu eder.<\/p>\n

19. y\u00fczy\u0131lda William Sheldon, insanlar\u0131n beden yap\u0131lar\u0131na (Endomorf, Mezomorf ve Ektomorf) g\u00f6re ki\u015filiklerini saptama yoluna gitse de g\u00f6r\u00fc\u015fleri \u00e7ok k\u0131sa zamanda \u00e7\u00fcr\u00fct\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Fruedcu yakla\u015f\u0131m\u0131n temsilcisi Sigmund Frued, ki\u015fili\u011fi \u201cid-ego-s\u00fcperego\u201d kavramlar\u0131yla a\u00e7\u0131klar. Ki\u015fili\u011fin dinamiklerini kayg\u0131 ve savunma mekanizmalar\u0131yla ele al\u0131r. S. Frued\u2019un yakla\u015f\u0131m\u0131, sald\u0131rganl\u0131k, cinsellik d\u00fcrt\u00fclerine fazlaca odaklanmas\u0131, \u00e7ocukluk ya\u015fant\u0131lar\u0131na dayal\u0131 olmas\u0131 ve \u00f6znel hik\u00e2yelere ba\u011f\u0131ml\u0131 olmas\u0131 bak\u0131m\u0131ndan ele\u015ftirilir. \u00d6zellikle n\u00f6rotik (duygusal a\u00e7\u0131dan) sorunlu insanlar \u00fczerinden savlar\u0131n \u00f6ne s\u00fcr\u00fclm\u00fc\u015f olmas\u0131, Frued\u2019un g\u00f6r\u00fc\u015flerinin sa\u011fl\u0131kl\u0131 insanlara genellenemeyece\u011fi kan\u0131s\u0131n\u0131 g\u00fc\u00e7lendirmektedir. Di\u011fer taraftan Fruedcu yakla\u015f\u0131m, bireylerin \u00e7ocukluk anlat\u0131lar\u0131n\u0131n test edilememesi (tekrarlanamamas\u0131) bak\u0131m\u0131ndan deneysel bir y\u00f6ntem olarak ele al\u0131nmayaca\u011f\u0131na i\u015faret edilerek bilimsel a\u00e7\u0131dan zay\u0131f bulunmaktad\u0131r.<\/p>\n

Frued\u2019un \u00e7al\u0131\u015fma arkada\u015f\u0131 olan Carl Jung, i\u00e7ed\u00f6n\u00fck-d\u0131\u015fad\u00f6n\u00fck kavramlar\u0131n\u0131 ilk kullanan ki\u015fi olmas\u0131 bak\u0131m\u0131ndan \u00f6nemlidir. Jung, yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmalarda i\u00e7e ve d\u0131\u015fa d\u00f6n\u00fck bireyleri g\u00f6zlemler ve onlar\u0131n tipik \u00f6zelliklerini belirleyerek bir ki\u015filik okumas\u0131 yapar. Jung, yapt\u0131\u011f\u0131 g\u00f6zlemler s\u0131ras\u0131nda \u201cbilin\u00e7alt\u0131na\u201d odaklan\u0131r. Bireye \u00f6zg\u00fc bilin\u00e7alt\u0131 ve toplumsal bilin\u00e7alt\u0131 (arketip) kavramlar\u0131n\u0131 psikoloji dal\u0131na kazand\u0131r\u0131r.<\/p>\n

Alfred Adler\u2019in alanyaz\u0131na kazand\u0131rd\u0131\u011f\u0131 temel kavramlar, \u00fcst\u00fcnl\u00fck ve a\u015fa\u011f\u0131l\u0131k duygusudur. \u0130nsan davran\u0131\u015flar\u0131n\u0131n temeline a\u015fa\u011f\u0131l\u0131k duygusunu koyar ve ki\u015fili\u011fi a\u015fa\u011f\u0131l\u0131k duygusu \u00fczerinden a\u00e7\u0131klama \u00e7abas\u0131na girer.<\/p>\n

D\u00f6rt s\u0131v\u0131yla ba\u015flayan ki\u015filik yolculu\u011fu, istatistiksel y\u00f6ntemlerin geli\u015fmesiyle berrakla\u015fmaya ba\u015flar. Raymon B. Cattell, toplad\u0131\u011f\u0131 verilere fakt\u00f6r analizini uygulayarak ki\u015filik \u00f6r\u00fcnt\u00fclerini 16 fakt\u00f6r alt\u0131nda toplar.<\/p>\n

Bug\u00fcn, ki\u015fili\u011fe bak\u0131\u015f a\u00e7\u0131m\u0131z daha \u00e7ok \u00f6zellik yakla\u015f\u0131m\u0131na<\/strong> yak\u0131nd\u0131r. \u00d6zellik yakla\u015f\u0131m\u0131nda ki\u015filik, ya\u015fam boyu geli\u015fen bir kavram olarak ele al\u0131n\u0131r ve ki\u015fili\u011fin temel\/tipik g\u00f6r\u00fcn\u00fc\u015fleri\/\u00f6r\u00fcnt\u00fcleri ortaya \u00e7\u0131kar\u0131l\u0131r.<\/p>\n

Ki\u015fili\u011fin kayna\u011f\u0131 nedir?
\n<\/strong>Psikolojide ki\u015filik, bireyin hem kendisiyle hem de ba\u015fkalar\u0131yla bir \u201cili\u015fki kurma bi\u00e7imi\u201d olarak tan\u0131mlan\u0131r. \u00d6yle ki bu ili\u015fki kurma bi\u00e7imi yap\u0131la\u015fm\u0131\u015ft\u0131r. Yap\u0131la\u015fmadan kas\u0131t, ki\u015fili\u011fin birbiriyle ba\u011flant\u0131l\u0131 \u00f6r\u00fcnt\u00fcler olu\u015fturmas\u0131d\u0131r. \u00d6rne\u011fin bir kimse, huysuz, sevecen, sald\u0131rgan ve yard\u0131msever olarak tan\u0131mlanamaz. \u00c7\u00fcnk\u00fc ki\u015filik \u00f6r\u00fcnt\u00fclerinin kendi aras\u0131nda bir ba\u011flant\u0131sall\u0131\u011f\u0131 s\u00f6z konusudur. Hem sevecenlik hem de sald\u0131rganl\u0131k genellikle yan yana durmaz. Duramaz. Dahas\u0131 psikolojide ki\u015filik, bireyi ba\u015fkalar\u0131ndan ay\u0131rt eden kendine \u00f6zg\u00fc davran\u0131\u015flar\u0131d\u0131r. \u00d6rne\u011fin bir ki\u015finin her sabah i\u015fe gitmesi veya mesai arkada\u015flar\u0131yla merhabala\u015fmas\u0131 bir ki\u015filik \u00f6zelli\u011fi olarak adland\u0131r\u0131lamaz. Ne ki bir kimsenin zorunlu bir nedeni yok iken her sabah saat 5\u2019te kalk\u0131p y\u00fcr\u00fcy\u00fc\u015fe \u00e7\u0131kmas\u0131, sosyal ortamlarda enerjik olmas\u0131 bu bireyi di\u011fer bireylerden ay\u0131rt eder ve bu davran\u0131\u015flar\u0131 onun kendine \u00f6zg\u00fc \u00f6zellikleri aras\u0131nda de\u011ferlendirilir. Neden? \u00c7o\u011fu insan sabahlar\u0131 kalkar ama d\u00fczenli olarak saat 5\u2019te, \u00e7ok erken kalk\u0131p y\u00fcr\u00fcy\u00fc\u015fe gitmez.<\/p>\n

S\u00f6z konusu ki\u015filik oldu\u011funda bireyin kendisiyle ve ba\u015fkalar\u0131yla kurdu\u011fu ili\u015fki bi\u00e7iminde ayn\u0131 zamanda tutarl\u0131l\u0131k<\/strong> aran\u0131r. Tutarl\u0131l\u0131k, asl\u0131nda ki\u015fili\u011fin zamansall\u0131\u011f\u0131na i\u015faret eder ve belirli durumlarda s\u0131k\u00e7a g\u00f6zlenen davran\u0131\u015flara g\u00f6nderme yapar.\u00a0 \u00d6rne\u011fin sevecen ve uyumlu ki\u015filik \u00f6zelli\u011fine sahip bir ki\u015finin \u00f6fkeli oldu\u011fu bir durumda yard\u0131m etme davran\u0131\u015f\u0131n\u0131 ret etmesi onun ge\u00e7imsiz, sevimsiz bir ki\u015filik \u00f6zelli\u011fine sahip oldu\u011funu g\u00f6stermemektedir.<\/p>\n

Sonu\u00e7 olarak ki\u015filik, \u00f6zellik yakla\u015f\u0131m\u0131na g\u00f6re tutarl\u0131, kendine \u00f6zg\u00fc, ba\u015fkalar\u0131ndan kendisini ay\u0131rt edici ve yap\u0131la\u015fm\u0131\u015f davran\u0131\u015f \u00f6r\u00fcnt\u00fcleri olarak betimlenir.<\/p>\n

Ki\u015filik, tutarl\u0131, kendine \u00f6zg\u00fc, ba\u015fkalar\u0131ndan kendisini ay\u0131rt edici ve yap\u0131salla\u015fm\u0131\u015f davran\u0131\u015f \u00f6r\u00fcnt\u00fcleri ise sorumuz \u015fu: Temel ki\u015filik \u00f6zelliklerimizi nas\u0131l kazan\u0131r\u0131z? Ki\u015fili\u011fin kayna\u011f\u0131 nedir?<\/p>\n

Bireyin i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumsal norm ve de\u011ferler ile birlikte bireysel deneyimler veya ya\u015fant\u0131lar\u0131n \u201cki\u015fili\u011fi\u201d bi\u00e7imlendirdi\u011fi konusunda psikologlar nerdeyse art\u0131k hemfikirdir. Dolay\u0131s\u0131yla, toplumsal (\u00e7evresel) etkenler, psikolojik bir \u00f6zellik olarak bireylerin ki\u015fili\u011fine etki ederken di\u011fer taraftan ki\u015filik \u00fczerinde kal\u0131t\u0131msal olarak, do\u011fu\u015ftan getirdi\u011fimiz, biyolojik fakt\u00f6rler de s\u00f6z konusudur.<\/p>\n

Ki\u015filik, hem do\u011fu\u015ftan getirdi\u011fimiz \u00f6zelliklerin (miza\u00e7) hem de \u00e7evresel fakt\u00f6rlerin (karakter) bir bile\u015fkesidir.<\/p>\n

Miza\u00e7 (huy)<\/strong>: Bireyin do\u011fu\u015ftan getirdi\u011fi, kal\u0131tsal ve genetik (biyolojik) davran\u0131\u015flar\u0131, e\u011filimleri yans\u0131t\u0131r. Mizac\u0131 \u015fu metaforla a\u00e7\u0131klamak m\u00fcmk\u00fcnd\u00fcr. \u00d6rne\u011fin bir elman\u0131n \u00e7ekirde\u011fi, miza\u00e7 olsun. Elman\u0131n k\u0131rm\u0131z\u0131 m\u0131, ye\u015fil mi olaca\u011f\u0131, ek\u015fi mi tatl\u0131 bir elma olup olmad\u0131\u011f\u0131 \u00e7ekirdekte kodludur. K\u0131rm\u0131z\u0131 bir elma \u00e7ekirde\u011finden ye\u015fil elma \u00e7\u0131kmayaca\u011f\u0131 a\u015fik\u00e2rd\u0131r.<\/p>\n

Karakter<\/strong>: Ki\u015fisel deneyimler yoluyla edinilen e\u011filimler, i\u00e7inde ya\u015fan\u0131lan toplumun inan\u00e7lar\u0131, de\u011ferleri, normlar\u0131 veya ahlaki davran\u0131\u015f \u00f6r\u00fcnt\u00fclerine i\u015faret eder ve karakter, do\u011fumdan \u00f6l\u00fcme kadar geli\u015fen ve de\u011fi\u015fen bir niteliktir.<\/p>\n

Elma metaforuna d\u00f6necek olursak ila\u00e7lama, sulama, g\u00fcbreleme gibi elma a\u011fac\u0131na verilen bak\u0131m ve toprak kalitesi; iklim, g\u00fcne\u015flenme durumu gibi elman\u0131n yeti\u015ftirildi\u011fi ortam, ki\u015fili\u011fi olu\u015fturan birer karakter<\/strong> olarak ele al\u0131nabilir. Elman\u0131n \u00e7ekirde\u011finde (DNA\u2019s\u0131nda) k\u0131rm\u0131z\u0131 kodu varsa bak\u0131mla, yeti\u015ftirme ortam\u0131na m\u00fcdahalelerle elbette elmay\u0131 ye\u015fil bir elmaya d\u00f6n\u00fc\u015ft\u00fcremeyiz. Ne ki k\u0131rm\u0131z\u0131 elman\u0131n yeti\u015fti\u011fi ortam ve ko\u015fullara m\u00fcdahale ederek elman\u0131n daha k\u0131rm\u0131z\u0131, daha sulu, daha tatl\u0131 ya da daha iri olmas\u0131na katk\u0131lar sa\u011flayabiliriz. Dolay\u0131s\u0131yla e\u011fitim yoluyla bireylerin ki\u015filik \u00f6zelliklerini bi\u00e7imlendirebiliriz.<\/p>\n

Ki\u015filik=Miza\u00e7 + Karakter olarak form\u00fclize edildi\u011finde miza\u00e7<\/strong> ve karakter<\/strong>, ki\u015fili\u011fin yap\u0131 ta\u015flar\u0131d\u0131r, bile\u015fenleridir. Elma metaforuna g\u00f6re de ki\u015filik,<\/em> kabu\u011fuyla, \u00e7ekirde\u011fiyle, rengiyle, tad\u0131yla, kalitesiyle, k\u00fctlesiyle \u201cbir b\u00fct\u00fcn olarak elmay\u0131\u201d temsil eder.<\/p>\n

\u0130nsan\u0131n kendini tan\u0131ma s\u00fcreci: ki\u015filik ve bireysel farkl\u0131l\u0131klar\u0131n \u00f6l\u00e7\u00fclmesi
\n<\/strong>\u0130nsano\u011flunun bireysel farkl\u0131l\u0131klar\u0131 anlama ve \u00f6l\u00e7me \u00e7abas\u0131, tarih boyunca farkl\u0131 disiplinlerin ara\u015ft\u0131rma konusu olmu\u015ftur. \u00d6rne\u011fin e\u011fitimde, \u00f6\u011frencilerin akademik ba\u015far\u0131s\u0131n\u0131n yan\u0131 s\u0131ra ki\u015fili\u011fin de bir de\u011fer olarak ele al\u0131nmas\u0131n\u0131n ilk sinyalleri 2014 y\u0131l\u0131nda OECD taraf\u0131ndan yay\u0131mlanan \u201cBecerilerin \u00f6l\u00e7\u00fclmesi ve geli\u015ftirilmesi: Ya\u015fam boyu ba\u015far\u0131y\u0131 te\u015fvik etmek i\u00e7in bili\u015fsel ve bili\u015fsel olmayan becerilerin geli\u015ftirilmesi\u201d isimli \u00e7al\u0131\u015fmada g\u00f6zlemlenmektedir (Kautz ve arkada\u015flar\u0131, 2014).\u00a0 Nitekim bu \u00e7al\u0131\u015fmada, bili\u015fsel olmayan beceriler ifadesiyle akademik ba\u015far\u0131ya de\u011fil ki\u015fili\u011fe i\u015faret edilmi\u015ftir.\u00a0 2016 y\u0131l\u0131 itibar\u0131yla OECD, B\u00fcy\u00fck Be\u015f Ki\u015filik modelini kullanarak Sosyal ve Duygusal Beceriler ara\u015ft\u0131rmas\u0131n\u0131 ba\u015flatm\u0131\u015ft\u0131r (OECD,2020). Bu ara\u015ft\u0131rman\u0131n ilk sonu\u00e7lar\u0131na \u201cAkademik \u00d6\u011frenmenin \u00d6tesinde: Sosyal ve Duygusal Beceriler Ara\u015ft\u0131rmas\u0131ndan \u0130lk Sonu\u00e7lar\u201d isimli yay\u0131nda yer verilir (OECD, 2021). Ki\u015filik teorisi ve ki\u015filik fakt\u00f6rlerinin \u00f6l\u00e7\u00fcm\u00fc hakk\u0131nda kapsaml\u0131 bir inceleme\u00a0\u201cKi\u015filik \u00d6nemlidir\u201d ba\u015fl\u0131\u011f\u0131yla yine OECD taraf\u0131ndan 2017 y\u0131l\u0131nda yay\u0131mlan\u0131r (Kankara\u0161, 2017). \u00a0Bu \u00e7al\u0131\u015fma, PIAAC yeti\u015fkin becerileri ara\u015ft\u0131rmas\u0131n\u0131n bir par\u00e7as\u0131 olarak geli\u015ftirilmi\u015f olup ayn\u0131 zamanda 2016 y\u0131l\u0131nda ba\u015flat\u0131lan Sosyal ve Duygusal Beceriler \u00c7al\u0131\u015fmas\u0131\u2019n\u0131n bilimsel bir gerek\u00e7esi olarak anlamland\u0131r\u0131l\u0131r. Bu \u00f6rneklerden anla\u015f\u0131laca\u011f\u0131 \u00fczere geli\u015fmi\u015f \u00fclkelerde \u00f6\u011frenciye dair bak\u0131\u015f a\u00e7\u0131s\u0131nda yeni paradigmalar\u0131n sesleri y\u00fckselmektedir. Modern \u00e7al\u0131\u015fmalar, ki\u015fili\u011fin bir uzant\u0131s\u0131 olarak bireyin kendisini tan\u0131mas\u0131na ve kendini tan\u0131ma ara\u00e7lar\u0131n\u0131n ge\u00e7erlili\u011finin tart\u0131\u015f\u0131lmas\u0131na f\u0131rsatlar sunmaktad\u0131r.<\/p>\n

Bireylerin kendilerini tan\u0131mas\u0131 (ve belki de kendilerini bilmesi), potansiyelin ortaya \u00e7\u0131kar\u0131lmas\u0131 i\u00e7in bizlere bir anahtar sunar. Bu nedenle, k\u00fclt\u00fcrel farkl\u0131l\u0131klara duyarl\u0131 ve bilimsel ge\u00e7erlili\u011fi g\u00fc\u00e7l\u00fc ki\u015filik testlerinin geli\u015ftirilmesi ve bu testlerin sonu\u00e7lar\u0131ndan yararlan\u0131lmas\u0131 veriye dayal\u0131 olmas\u0131 bak\u0131m\u0131ndan olduk\u00e7a de\u011ferlidir.<\/p>\n

KAYNAKLAR<\/strong><\/p>\n

– Hopcke, R. H. (1995). Persona<\/em>. Berkeley: Shambhala Publications<\/p>\n

– Kankara\u0161,\u00a0M. (2017), \u201cPersonality matters: Relevance and assessment of personality characteristics\u201d,\u00a0OECD Education Working Papers<\/em>, No.\u00a0157, OECD Publishing, Paris,\u00a0https:\/\/doi.org\/10.1787\/8a294376-en.<\/p>\n

– Kautz, T., et al. (2014), “Fostering and Measuring Skills:\u00a0Improving Cognitive and Non-cognitive Skills to Promote Lifetime Success”,\u00a0OECD Education Working Papers<\/em>, No. 110, OECD Publishing, Paris,\u00a0https:\/\/doi.org\/10.1787\/5jxsr7vr78f7-en.<\/p>\n

– OECD (2020).\u00a0Reader\u00b4s Guide to the School Report. OECD Publishing, Paris Paris,\u00a0https:\/\/www.oecd.org\/content\/dam\/oecd\/en\/about\/projects\/edu\/pisa-based-test-for-schools\/explore-pisa-for-schools\/PISA%20for%20Schools%20-%20Reader%27s%20Guide.pdf .<\/p>\n

– OECD (2021).\u00a0Beyond Academic Learning: First Results from the Survey of Social and Emotional Skills. OECD Publishing, Paris,\u00a0https:\/\/doi.org\/10.1787\/92a11084-en.<\/p>\n

– Tetzner, J., Becker, M., & Bihler, L.-M. (2023). Personality development in adolescence: Examining big five trait trajectories in differential learning environments.\u00a0European Journal of Personality<\/em>,\u00a037 <\/em>(6), 744-764.\u00a0https:\/\/doi.org\/10.1177\/08902070221121178<\/p>\n","protected":false},"excerpt":{"rendered":"

Do\u00e7. Dr. T\u00fclin Otbi\u00e7er Acar Ki\u015filik s\u00f6zc\u00fc\u011f\u00fcn\u00fcn k\u00f6kleri, Latince \u201cpersona\u201d kelimesine dayan\u0131r. Latincede persona, \u201cmaskara, maske, y\u00fcz\u201d olarak anlamland\u0131r\u0131l\u0131r. Modern dillerde persona s\u00f6zc\u00fc\u011f\u00fc \u201cki\u015filik, kimlik veya rol\u201d anlamlar\u0131nda kullan\u0131l\u0131r.\u00a0 Psikoloji disiplininde ki\u015filik s\u00f6zc\u00fc\u011f\u00fcn\u00fc ilk kullanan isim, Carl Gustav Jung\u2019dur (Hopcke, 1995).\u00a0 Ki\u015filik, ya\u015fam boyu geli\u015fen bireyin duygu, d\u00fc\u015f\u00fcnce ve davran\u0131\u015flar\u0131na y\u00f6n veren ve nispeten istikrarl\u0131 […]<\/p>\n","protected":false},"author":2043,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[10057,38,535,510],"tags":[10076,10075,10074,10073,8857],"class_list":["post-64503","post","type-post","status-publish","format-standard","hentry","category-251-sayi","category-dergi-sayilari","category-forum","category-surekli-bolumler","tag-gelisimi-ve-olculmesi","tag-kaynagi","tag-kisiligin-tarihselligi","tag-kisilik","tag-tulin-otbicer-acar"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t