Inson narsalarni ma'lum bir tarzda idrok qilganda yoki tushunganda, u ma'lum bir 'aqliyya (mentalitet)ga ega bo'ladi. Narsalar haqidagi mafohim (tushunchalar) bilan muqarrar bog'liqlik orqali kristallanib qolgan qoniqish intilishlarini inson hayot haqidagi muayyan tushunchalar bilan bog'lasa, u ma'lum bir nafsiyya (ruhiy holat)ga erishadi. Narsalarni idrok etganda ham, ularga moyil bo'lganda ham hukm chiqarishda uning hayot haqidagi tushunchalari birlashsa, u ma'lum bir shakhsiyya (shaxsiyat)ga erishadi. Demak, shakhsiyya (shaxsiyat) – narsalarni idrok etishda va ularga moyillikda aniq yo'nalishni, bir asosga qurilgan holda belgilab olishdir. Shunday ekan, shaxsiyatning shakllanishi – insonda fikrlash va moyilliklar uchun yagona asosni o'rnatishdir. Bunday asos bir yoki bir nechta bo'lishi mumkin. Agar u bir nechta bo'lsa, ya'ni fikrlash va moyilliklar uchun bir nechta mezon asos qilib olinsa, shaxsiyat bo'ladi, lekin unda aniq rang bo'lmaydi. Agar mezon yagona bo'lsa, ya'ni fikrlar va moyilliklar uchun bitta asos qilib olinsa, o'ziga xos rangga ega bo'lgan alohida shaxsiyat bo'ladi. Har bir inson aynan shunday bo'lishi kerak va shaxslarni tarbiyalash va ularni kamol toptirish jarayonida erishishga intilishi lozim bo'lgan narsa ham shudir.

When man recognises or comprehends things in a particular manner, he acquires a specific ‘aqliyya (mentality). When the drives for satisfaction which have crystallised through their inevitable association with the mafahīm (concepts) about things are linked by man with specific concepts about life, he achieves a specific nafsiyya (disposition). And when his concepts about life unite in judging things when he cognises them as well as when he inclines towards things, he achieves a specific shakhsiyya (personality). Thus shakhsiyya (personality) is the setting of the direction one takes in cognising things and in inclining to them in a clear direction built on one basis. Thus the formation of the shakhsiyya (personality) is the establishment of one basis for both thinking and inclinations in man. Such a basis may be one or multiple. If it is multiple, that is, if multiple guidelines were made the basis for thinking and inclinations, one would have a shakhsiyya (personality) but it would have no colour to it. If the standard was singular, that is, if one principle was made the basis for thoughts and inclinations, one would have a unique personality with a specific colour. This is what every human being should be like, and this is what he should endeavour to achieve in the process of teaching and culturing individuals.