Modern psychological concepts of personality. The psychological concept of C. G. Jung The fundamental possibility of various concepts of man in psychology

K. Levin known for his work in the field of personality and interpersonal relationships.

He believed that the behavior of a person can be understood only on the basis of the holistic situation in which this person finds himself.

The environment is determined by the subjective perception of the people acting in it.

The merit of Gestalt psychology is that it found modern approaches to the study of the problems of psychology, but the problems that caused the crisis were not fully resolved.

Psychoanalysis was developed by the Austrian psychologist and psychiatrist Z. Freud, which is why it is sometimes called "Freudianism".

Founding the scientific theoretical direction in psychology, Freud proceeded from the analysis of his rich psychotherapeutic practice, thereby, as it were, returning to psychology its original subject: penetration into the essence of the human soul.

The fundamental concepts of psychoanalysis are consciousness and the unconscious.

It is the unconscious (the main of which is sexual desire - libido) that plays a significant role in the regulation of human activity and behavior.

Censorship on the part of consciousness suppresses unconscious inclinations, but they "erupt" in the form of reservations, descriptions of unpleasant forgetting, dreams, neurotic manifestations. Psychoanalysis has become widespread not only in Europe, but also in the United States, where it is popular to this day.

In the first years of Soviet power, this direction was also in demand in our country, but in the 1930s. Against the general background of the restriction of psychological research (the resolution "On pedological perversions in the system of the People's Commissariat for Education"), Freud's teaching was also subjected to repression.

Up until the 1960s. psychoanalysis has been studied only from critical positions.

Only since the second half of the 20th century has interest in psychoanalysis increased again, not only in Russia, but throughout the world.

So, none of the newly emerging psychological trends completely resolved the contradictions that led to the crisis of psychology as a science.

Let us consider some modern psychological concepts that have been actively developed since the second half of the 20th century.

Cognitive psychology arose on the basis of the development of computer science and cybernetics.

Representatives of the cognitive school - J. Piaget, W. Neiser, J. Bruner, R. Atkinson and others.

For a cognitivist, human cognitive processes are analogous to a computer.

The main thing is to understand how a person cognizes the surrounding world, and for this it is necessary to study the ways of forming knowledge, how cognitive processes arise and develop, what is the role of knowledge in human behavior, how this knowledge is organized in memory, how the intellect functions, how the word and image correlate in human memory and thinking.

The main conclusion is that in many life situations a person makes decisions mediated by the peculiarities of thinking.

Paradigm of psychologism The organic concept of society, which sought to explain a number of important social phenomena on the basis of purely biological analogies, greatly simplified the understanding of the structure of social life, the specifics of its development and functioning. Excessive naturalization of social phenomena did not allow taking into account the most important factor of social life - the role of the human psyche and consciousness. It is not surprising, therefore, that purely biological models of the structure of society and the ways of its development are gradually losing their popularity, giving way to more complex theoretical systems that focus on the psychoconscious factors of human behavior. In sociology, a whole trend of psychologism is taking shape, whose representatives, considering the essence of psychological phenomena from different angles, tried to determine with their help the essential characteristics of man and society, the laws of their functioning and development.

Despite the fact that in almost all the most important parameters (definition of the subject, method, main research procedures, categorical and conceptual apparatus, goals and objectives of the study, methods and methods of describing, interpreting the results, focusing on analyzing the development and functioning of society, etc. ) various psychological trends in Western sociology of the classical period differed significantly from each other, nevertheless, they also have common features. All of them were based on the positions of psychological reductionism, that is, they allowed for the possibility of a complete or partial reduction of social phenomena to the action of certain mental factors.

Within the framework of the psychological approach, three relatively independent currents were formed almost simultaneously - individualistic, group and societal. Representatives of the first believed that social phenomena and processes are determined by the action of individual mental factors and therefore should be explained through the analysis of the individual's psyche and the corresponding categorical-conceptual apparatus. According to supporters of the second direction, similar actions should be carried out from the standpoint of the psychology of troupes (clan, tribe, collective, etc.). Representatives of the third approach considered the psyche of the individual as a product of society and offered to approach the same actions from the standpoint of social psychology and sociology.

An analysis of these approaches and the nature of their interaction allows us to more deeply and comprehensively reveal the essence of the paradigm of psychologism in sociology.

Psychological evolutionism. Lester Ward (1841-1913), American explorer, geologist and paleontologist, first president of the American Sociological Association. One of the first to use Spencer's idea of general evolution and the development of society as the highest stage of this evolution, he tried to fill it with human content, i.e. to present this stage of cosmic evolution as the realization of a consciously set goal, as a "directed development", within which mental (conscious), rather than purely biological factors play a role.

In Dynamic Sociology, or an Applied Social Science based on Static Sociology and the Less Complicated Sciences (1891), Ward argued that the fundamental social demands were to increase pleasure and decrease pain. At the same time, he argued that the desire to be happy is the main stimulus of all social movements and this desire supported all past moral and religious systems.

An essential part of Ward's sociology was his doctrine of the essence of universal social forces. He referred to “essential social forces” as “protective forces” - “positive” (taste and desire for pleasure) and “negative” (desire to avoid suffering), as well as “reproducing forces” - “direct” (sexual and love desires) and "indirect" (parental and related feelings).

Proceeding from the fact that social forces are psychic forces, and therefore sociology must have a psychic basis, Ward explained the motives of group behavior by the action of the poison of "psychic forces", which belonged to him to the sphere of motivating individual behavior and could not cover the totality of social factors influencing to develop this motivation.

Ward emphasized in particular that the "psychic forces", the "great psychic factor", had simply been overlooked by earlier students of social problems, and that this omission was being overcome in his sociology.

In the context of this thesis, Ward paid special attention to personal issues. The basis of all actions of the individual, a kind of "original social force" Ward considered "desires", expressing the natural impulses of man. The variety of human desires is grouped, from his point of view, around two main ones - the satisfaction of hunger and thirst and the satisfaction of sexual needs, reflecting the desire to procreate. These complex desires, according to Ward's concept, determine the active behavior of a person aimed at transforming the natural environment.

Emphasizing the exceptional role of the human intellect as the main driving force of historical development, Ward at the same time noted the inconsistency of human existence. In particular, he repeatedly emphasized that the innate interests of a person act, as a rule, in opposite directions, due to which the interests of individual individuals collide, "throw at each other" and that in the public sphere there is a constant struggle for existence. As a result, according to Ward, the only basis for the formation of all social institutions could be only a primary, homogeneous, undifferentiated social plasma - a group sense of security.

According to Ward's concept, human desires associated with the satisfaction of hunger and thirst gave rise to labor and deceit, which are constant companions of human civilization. At the same time, in Ward's doctrine, deception acted as a specific kind of labor. According to him, at the first stages of evolution, a person deceived an animal in order to kill and eat it, and now he deceives people to acquire wealth and satisfy his desires.

In addition to “desire,” Ward argued, human behavior is also determined by “reproductive forces,” to which he referred, in particular, sexual, romantic, conjugal, maternal, and consanguineous love (with various types of hatred corresponding to them). In the nature of these forces, Ward also saw a source of inequality, the essential element of which - the inequality between a man and a woman - is determined, in his opinion, by the totality of all other inequalities.

Having identified the incentives for individual behavior, Ward then describes the mental factors of civilization. In his opinion, the latter are divided into three main groups: subjective, objective and socially synthesized factors. He attributed the phenomena embraced by feeling to "subjective psychology", and those embraced by the intellect - to "objective psychology".

To subjective factors, among other things, he attributed various manifestations of the soul: feelings, emotions, volitional acts, etc., to objective factors - intuition, the ability to invent, the manifestation of the creative spirit, intellectual inclinations, and to the social synthesis of factors - the economy of nature , economy of the mind, social aspects of the manifestation of will and intellect, sociocracy.

Significantly psychologizing sociological theory, Ward spent a lot of effort on developing the concept of "sociogenesis", which, he believed, represents the highest qualitative stage in the evolution of everything that exists. So, as a result of considering the main stages of cosmo-, bio- and anthropogenesis, Ward concluded that the main goals of evolution (the biological level) and society (the sociological level) coincide: this is “effort”. Thus, according to Ward, sociogeny synthesizes all natural and social forces, possessing, moreover, a certain feeling and a reasonable purpose.

The social progress of society and civilization, according to Ward, is determined and ensured by special "sociogenetic forces", which he subdivided into forces of an intellectual and moral order. Of all the "sociogenetic forces", according to Ward, the "intellectual forces" play the main role, which are the source of ideas and are subordinated to the three desires for knowledge: obtaining knowledge, revealing the truth and establishing a mutual exchange of information.

Ward paid considerable attention to the development of a utopian doctrine of an "ideal society" - "sococracy", the hallmark of which, in his opinion, will be the scientific control of social forces "through the collective mind of society."

Outlining the main ideas of his sociological doctrine, Ward emphasized that the essence of his concept and "the crown of the whole system" is "recognition and proof of the need for an equal and universal distribution of knowledge."

Believing that in contemporary society there is a struggle for organization, Ward proclaimed this struggle to be a fundamental law of social development. Based on the content of this law, he deduced the thesis about the need for universal education as a regulatory factor in the organizational structure of capitalist society. Education, wrote Ward, was the only reliable form of social change, with undoubted benefits. Constantly emphasizing that the common goal of all public bodies and institutions should be the general welfare, Ward proposed "the reduction of social friction" as a means to achieve this goal.

The psychological evolutionism of Ward's sociological teaching, which reduced the essence of social processes to the collision of the invariable features of the biological and mental nature of the individual with social conditions, was ultimately the rationale for the idea of the peaceful elimination of social inequality and the enlightening transformation of capitalism into a socially just and prosperous society.

Franklin Giddings (1855-1931) - American sociologist, founder of the first US Department of Sociology (1894) at Columbia University, like Ward, also focused on creating an all-encompassing sociological system based on psychological grounds.

Describing sociology as a "concrete, descriptive, historical, explanatory" science, Giddings noted that, unlike psychology, which studies the manifestations of the individual mind, sociology concerns more complex and specialized phenomena of the mind, observed in the association of individuals with each other.

According to Giddings, sociology is a science that studies mental phenomena in their higher complexity and counteraction, which is why it is necessary to develop a “constructive” method of psychological synthesis in sociology based on a thorough study of the mental probabilities of the “great world of human struggle”.

The central theoretical idea of Giddings was most fully expressed in the concept of "self-like consciousness" ("kind consciousness", "kind consciousness"), which meant a sense of identity experienced by some people in relation to others. “The primary elementary subjective fact in society is the consciousness of the genus,” Giddings argued, “... by these words I mean such a state of consciousness in which every being, no matter what place it occupies in nature, recognizes another conscious being belonging to the same genus with you."

It is the “kind consciousness”, according to Giddings, that makes possible a meaningful multidimensional interaction of intelligent beings and at the same time preserves the individual characteristics of each of them, since only the consciousness of the kind, in his opinion, distinguishes social behavior from purely economic, political or purely religious behavior.

Interpreting society as a series of interconnected differentiated groups and associations, in which there is a constant complex process of production and reproduction of social relations and complex organizations, Giddings considered it necessary to consider society as a union, an organization, the sum of external relations that bind individuals together.

As the starting point of the social organism, Giddings accepted exclusively the psychic principle. “Society in the original sense of the word,” Giddings noted, “means partnership, common life, association, and all ... social facts are mental in nature,” due to which society is “a mental phenomenon due to a physical process.”

Analyzing the nature and character of the social association of individuals, Giddings argued that “true association begins at the birth of the consciousness of the genus”, and “association implies that intercourse has convinced the colliding individuals that they are too similar to each other to try to conquer each other ... » .

From the point of view of Giddings, two main types of forces operate in society, which he calls "volitional process" and the forces of "artificial selection as a conscious choice." In particular, these are socializing forces (a condition, according to Giddings, external to the social structure, generating association and promoting socialization) - the passions and aspirations of individuals, climate, soil, etc., on the one hand, and social forces - on the other. In the structure of "social forces" Giddings included the influence of a group or society on an individual. This influence directs the behavior of individuals towards the achievement of group goals of any kind. Examples of "social forces", the sociologist believed, could be public opinion or legislation.

In general, the social process appears in Giddings as the interaction of conscious motives, volitional association and physical forces.

Among the positive aspects of Giddings's sociological doctrine is his conclusion that there is a certain relationship between social structure, social process, social forces, and various kinds of subjective aspects of social phenomena.

In general, adhering to the idea of mental evolutionism in the first period of his creative development, he believed that two forces act in social development: conscious and unconscious, therefore, the main factors of evolution for him are, on the one hand, objective natural, and on the other, subjective. -psychological. Moreover, the latter acquire not so much a personal as a collective character as a “kind consciousness”, which predetermines the behavior of individuals.

instinctism. In the second half of the 19th century, rationalistic tendencies in the interpretation of human existence weakened somewhat, giving way to the paradigm of irrationalism. Within the framework of a new philosophical orientation (F. Nietzsche, M. Stirner and others), a new methodological setting is being formed, in which social phenomena begin to be comprehended in terms of unconscious "instincts", "aspirations" and "impulses". In sociology, this aspiration was embodied in the theory of instinctivism.

Umlyam McDougal (1871-1938) - sociologist and psychologist, a native of England, since 1920 a professor at the American University at Harvard, and then at Duke.

Having proclaimed psychology the "basic basis" on which all social sciences - ethics, economics, the science of the state, philosophy, history, sociology - should be built, McDougall sought to create a psychosocial system of social disciplines.

The main place in McDougall's teaching is occupied by the socio-psychological theory of personality and the differentiated classification of social instincts, impulses, and emotions. In his opinion, instincts are the main driving force of human behavior, and as a result, the "psychology of instinct" should become the theoretical basis of all social disciplines.

Replacing the actual sociological approach with psychological instinctivism, McDougall understood instinct as “an innate, or natural, psychophysical predisposition that causes an individual to perceive certain objects or pay attention to them and experience a specific emotional arousal that acts

act in relation to these objects in a certain way, or at least feel an impulse to such an action.

According to McDougall, "instincts" are hereditarily determined channels for the discharge of nervous energy. They consist of lffe; k; n; nnom (perceiving, receptive) part, responsible for how objects and phenomena are perceived, the central part, due to which we experience specific emotional excitement when perceiving these objects, and the effective (motor) part, which determines the nature of our reaction to these objects.

McDougall singled out about 20 basic instincts that determine human behavior. Among them are the instincts of curiosity, pugnacity, reproduction of one's own kind, self-abasement, etc. MacDougall considered the herd instinct to be the dominant instinct.

Primitivizing various kinds of social processes and phenomena, McDougall arbitrarily reduced any social changes to the action of one or more instincts. So, in accordance with his own hypothesis about the causes of armed violence, he characterized wars as eternal and inevitable manifestations of the instinct of pugnacity, while religion, according to McDougall, is based on a complex of instincts, among which he paid special attention to complexes of curiosity, self-abasement and emotional arousal.

In total, McDougall identified seven pairs of basic instincts and emotions. In his opinion, each primary instinct corresponds to a certain emotion, which, like instinct, is simple and indecomposable and manifests itself as a subjective correlate of instinct. For example, the instinct of flight corresponds to the emotion of fear, the instinct of pugnacity corresponds to the emotion of anger, the instinct of reproduction corresponds to the emotion of sexual jealousy, etc.

From the point of view of McDougall, in the course of the development of the emotional sphere of a person, various emotions are combined into more complex groups and acquire a hierarchical structure. At the same time, it was emphasized that if the complex of emotions of an individual is organized around a stable object, then feelings develop. Of all human feelings, McDougall singled out the "egoic feeling" as the dominant one in the existing structure of a person's character. This feeling, according to McDougall, determines the formation of the content and form of the human "I", which generally corresponds to the general social background.

Noteworthy in McDougall's teaching was his interpretation of social processes as processes that were originally directed towards some biologically significant goal. The main sign of the living is "gorme" - a certain driving teleological force of an intuitive nature.

Considering the desire for a goal as a basic feature of the behavior of animals and humans, McDougall wanted to create a target "hormic psychology" in which this behavior could receive an appropriate explanation. Ultimately, however, these attempts were unsuccessful.

Psychological instinctivism made a certain contribution to the development of sociology, primarily by its appeal to the study of the unconscious components of the human psyche and their role in social life. However, the own theoretical basis of this sociological trend turned out to be very vulnerable. Not only the content, but even the number of "basic instincts" varied greatly among representatives of instinctivism. So, McDougall brought their number up to 18, W. James - up to 38, and L. Bernard, in the course of analyzing the meaning of this term in the relevant literature, already counted 15,789 individual instincts, which "aggregated to 6131 instincts of an independent" essence ".

In general, recognizing the validity of P. Sorokin’s remark that instinctivist concepts were a kind of refined animism, since “behind a person and his activity they place a certain number of spirits, calling them instincts, and interpret all phenomena as manifestations of these instinct-spirits” , it should be noted that these concepts acted as a kind of theoretical beam, which, highlighting some important moments of the human psyche, made it possible to understand some acts of human behavior. Although, of course, this beam turned out to be extremely narrow and could not cover the entire richness of the human psyche and explain many of the secret aspects of human existence.

Theory of imitation. Gabriel Tarde (1843-1904), French criminologist and sociologist, professor of new philosophy at the College de France, had a great influence on the formation and development of psychological trends in Western sociology of the classical period.

According to Tarde, society is a product of the interaction of individuals, which is why the basis of social development and all social processes is inter-individual or “inter-individual” relations of people, the knowledge of which is the main task of sociology.

Calling for particular scrutiny of personal characteristics, which alone are real, alone true, and which constantly roam within every society, Tarde insisted that "sociology must start from the relationship between two minds, from the reflection of one by another, as astronomy starts from the relationship between two mutually attracted masses.

Such an interpretation of the foundations of sociology inevitably led to the assertion of its status as an "interpsychological" discipline. And in Tarde's theory, sociology was indeed almost identified with "interpsychology". Moreover, considering psychology as

basis of sociology, Tarde was convinced that the progressive development of sociology would be conditioned and determined by its increasing psychologization.

Psychologizing sociology, Tarde focused mainly on the search for scientifically significant facts in the sphere of the individual psyche and especially the interindividual interaction of people. In his opinion, “basic social facts must be demanded not only from intracerebral psychology, but mainly from intercerebral psychology, that is, that which studies the origin of conscious relations between several, primarily two individuals. Various groupings and combinations of these basic social facts then form the so-called simple social phenomena...”; constituting the necessary basis of all social relations.

Tarde paid special attention to the study of various social processes that determine the formation, development and functioning of society. According to Tarde's theory, the three main social processes are: repetition (imitation), opposition (opposition), adaptation (adaptation).

Based on the fact that the laws of sociology should apply to all past, present and future states of society, Tarde tried to find universal and timeless social patterns that could be reduced to a few "universal" sociological and psychological laws. These became the "laws of imitation", which formed the conceptual core of his general sociological theory.

The general position of this theory was the idea that the main driving force behind the historical process, as well as any human community, is the irresistible mental desire of people to imitate. “The primary social fact,” Tarde emphasized, “consists in imitation, in a phenomenon that precedes any mutual assistance, division of labor and contract.”

Insisting that all the most important acts of social life are performed under the dominion of example, Tarde argued that the “laws of imitation” discovered by him are inherent in human society at all stages of its existence, since “every social phenomenon has a constantly imitative character, characteristic exclusively of social phenomena” .

These statements are essentially a formulation of precisely what Tarde himself called the "laws of imitation."

In direct connection with the "laws of imitation" and in their context, Tarde studied and explained the problem of social progress, paying special attention to its source and mechanism of action.

According to Tarde's theory, the only source of social progress are discoveries and inventions arising from

initiative and originality of individuals. These creative individuals, according to Tarde, develop fundamentally new knowledge, as well as knowledge based on a new combination of already existing ideas. And this kind of knowledge ensures progressive social development.

Along with the presentation of these considerations, Tarde especially emphasized that the deepest cause of social progress is imitation, since, on the one hand, any invention, the need for it, “can be reduced ... to primary psychological elements that arise under the influence of an example,” on the other hand, because thanks to imitation (which also exists in the form of traditions, customs, fashion, etc.) is used to select and introduce discoveries and inventions into society.

The essence of the concept and the laws of imitation in the "ideological dimension" was quite definitely expressed by Tarde himself, who proclaimed as the basic law the law of imitation of the lower strata of society by the higher. Giving this “law” a basic status Tarde justified by the fact that, according to his observations, “any, the most insignificant innovation tends to spread throughout the entire sphere of social relations, while in the direction from the upper classes to the lower” . Although in history, as you know, quite often the opposite happened.

In general, the teachings of Tarde are characterized by the reduction of a significant variety of social relations to only one of their varieties - the relationship of "teacher - student)) in a number of situations. This elementary scheme and the Tardean typology of imitation are still used by many modern Western sociologists, who argue that three main types of imitation are realized in society: mutual imitation, imitation of customs and models, and imitation of the ideal.

According to the teachings of Tarde, the mechanism of action of the "laws of imitation" is determined mainly by beliefs and desires, which are a kind of substance of social interaction between people. According to him, it is through agreement and disagreement of mutually reinforcing and mutually limiting beliefs and desires that human society is organized. At the same time, Tarde argued that society has more legal than economic foundations, since it is based on the mutual distribution of obligations or permissions, rights and obligations.

Tarde's idealistic interpretation of society and the "laws of imitation" significantly distorted the picture of social reality. But at the same time, it should be noted that, unlike many of his predecessors, Tarde managed to come closer to understanding that one of the main tasks of sociology should be the study of social interaction. Tarde paid a lot of attention to this issue. To a large extent, it was reflected in the development of the concept of opposition (“opposition”) as the second (after imitation) main social process.

Considering "opposition" as a kind of private form of social conflict, Tarde sought to prove that the existence of social contradictions is due to the interaction of supporters of opposing social inventions, acting as competing models of imitation. Overcoming such situations, as Tarde believed, is largely due to the action of the third main social process - adaptation (adaptation).

Assuming that "the element of social adaptation lies, in essence, in the mutual adaptation of two people, of whom one answers aloud in word or deed to the spoken or silent question of the other, since the satisfaction of a need, like the solution of a problem, is only the answer to a question" . Tarde considered "adaptation" to be the dominant moment of social interaction. In particular, it was precisely this understanding of adaptation that was characteristic of Tarde's judgments on the problem of classes and the class struggle. Tarde was one of the first among Western sociologists to use the concept of "class" willingly. At the same time, he attributed the content of this concept only to mental components and declared that the class struggle is a deviation from the rules of “normal life”.

Emphasizing that the main point of interclass relations is not struggle, but cooperation, Tarde recommended that the "lower class" climb the social hierarchy by absolute imitation of the "upper class". In his opinion, the role of an important factor that destroys the distance between social classes can be played, for example, by "polite treatment." In the future, similar social recipes for overcoming class contradictions - the unification of "lifestyle" and behavior - were expressed by many Western sociologists and political scientists.

Among the research interests of Tarde, a prominent place was occupied by the problem of "crowd psychology" and the mechanisms of formation of public opinion. Understanding the crowd as a collection of heterogeneous, unfamiliar elements, Tarde argued that the formation of the crowd occurs as a result of the dual action of the imitation mechanism. The crowd, according to Tarde, is "a collection of creatures, because they are ready to imitate each other, or because they, not imitating each other now, are like each other, since their common features are old copies from the same sample" .

In general, the "imitation theory" had a very significant impact on the further development of Western sociology, since its critical reflection in a number of cases turned out to be no less fruitful than the promotion of its own ideas.

Theories of the psychology of peoples and group behavior. The sociological writings of the French social psychologist, anthropologist and archaeologist Gustave Le Bon (1841-1931) gained great popularity at the beginning of the 20th century.

Le Bon believed that the main tool for understanding social processes and history should be a modified psychology. In his opinion, this psychology focuses not so much on the knowledge of the conscious actions of people, but on the unconscious moments of mental life, since the “hidden, elusive motives” of behavior are formed due to “hereditary influence” in the “unconscious substratum” of the psyche.

The main direction of Le Bon's sociology and psychology can be considered his research in the field of the psychology of peoples and masses.

Analyzing the mental components of the historical process, Lebon came to the conclusion about the teleological nature of history and the mechanical action of its laws (“with the blind correctness of the mechanism”), a collision with which leads to the inevitable defeat of man.

To a large extent, by the action of precisely these laws and patterns, Le Bon explained the fact that, in his opinion, every nation has a mental structure as stable as its anatomical features, and from it come its feelings, its thoughts, its institutions. , his beliefs and his art. At the same time, Le Bon believed that the moral and intellectual signs, the association of which forms the soul of the people, represent a synthesis of past experience.

An important place in the sociological work of Lebon was occupied by the problems of "crowd" and "race". According to the researcher, in the life of European society at the end of the 19th - beginning of the 20th century, a qualitatively new stage of development began - the "era of the crowd", the hallmark of which is "the replacement of the conscious activity of individuals by the unconscious activity of the crowd".

Interpreting the crowd as a group of people covered by common moods, aspirations and feelings, Lebon singled out the characteristic features of the crowd: infection with a common idea, consciousness of the insurmountability of one’s own strength, loss of a sense of responsibility, intolerance, dogmatism, susceptibility to suggestion, readiness for impulsive actions and thoughtless following of leaders .

Considering the onset of the "era of the crowd" as the beginning of the decline of civilization, Le Bon especially emphasized the depersonalization and deindividualization of people in the crowd. According to Le Bon, no matter what the individuals that make up the crowd, no matter how similar or dissimilar they may be to each other in their way of life, occupation, character or intelligence, the mere fact of belonging to the crowd is sufficient for the formation of a kind of collective soul in them, thanks to which they feel, think and act in a completely different way than each of them would feel, think and act separately.

Noting the unconscious and excessively emotional nature of the behavior of people in the crowd, Le Bon argued that this behavior is determined by the operation of the unconscious law of the "spiritual unity of the crowd." The same law, in his opinion, largely determines the transformation of an individual in a crowd into a kind of weak-willed automaton with suppressed rational principles inherent in an individual human personality. The loss of the personal properties of the individual and individual personality traits leads to the transformation of a person into an irrational being, striving for an immediate uncritical implementation of the ideas inspired by him.

According to Le Bon's conception, the various types of "crowd" can ultimately be reduced to two main types: "heterogeneous crowd" (street groups, parliamentary meetings, etc.) and "homogeneous crowd" (sects, castes and classes). In this regard, it should be noted that even in the sociology of Le Bon himself, this classification was not of fundamental importance, since the author was mainly interested in those general signs and characteristics that are inherent in any crowd.

The problem of races in Le Bon's sociology was given much less attention than the problem of the crowd (masses). In general terms, Le Bon's research in this area was focused on finding evidence of the fundamental inequality of different races. In the absence of such evidence, Le Bon was forced to limit himself to formulating unfounded judgments that "the various human races differ from each other not only in very large anatomical differences, but also in equally significant psychological differences" . Because of this, in his opinion, even in the long term, the merging of races is impossible. Le Bon's racist views were also expressed in his interpretation of the religious and dynastic wars as essentially racial wars.

Lebon paid special attention to the anti-socialist polemics. This system was interpreted by him as a society consisting of crowds of people not adapted to life and degenerates. At the same time, Lebon promoted his own concepts of the crowd as the “last resort” available in the hands of a statesman, not in order to control the masses, since this is impossible, but in order to “not give them too much will over themselves.”

Of particular interest in the book The Psychology of Socialism (1908) is the last chapter of her The Future of Socialism, the main provisions of which are curious now precisely because they were formulated before the building of socialism in one single country and the creation of a socialist camp.

Speaking from an openly anti-socialist position and seeking to "preserve minds from the disastrous passions" of socialism and revolutionism, Le Bon argued that "the majority of socialist theories are in clear contradiction with the laws that govern the modern world, and that the implementation of these theories would lead us back to the lowest, long passed stages of civilization.

But at the same time, noting the attractiveness of socialist ideas for the broad masses of the people, Le Bon clearly stated that "the absurdity of most socialist theories will not be able to prevent their triumph." In his opinion, the socialist system in the form of "state socialism", apparently, will inevitably be established in some European country (most likely in Italy), either through an evolutionary "peaceful introduction by legal measures", or through an indispensable apex social upheaval, under which, in the event of an undermining of the spirit of the army, it will be possible to direct it to the violent solution of domestic political tasks. But, as Le Bon believed, regardless of the method of coming to power, socialism can only reign as a "collective tragedy", and, consequently, it will pass the traditional revolutionary path: from touching humanitarianism, idylls and speeches of philosophers to the guillotine.

The seizure of power by the socialists, according to Lebon, will give rise to an era of destruction, anarchy and terror, which will be replaced by the era of the Caesars of the times of decline, and then by the era of severe despotism. “The social decay generated by the triumph of socialism,” Le Bon wrote, “would be followed by terrible anarchy and general ruin. And then Marius, Sulla, Napoleon, some general would soon appear who would establish peace through the iron regime established after the mass extermination people, which would not prevent him ... from being joyfully proclaimed a deliverer.

With the triumph of socialism, as Le Bon believed, as a result of the inevitable expansion of the rights of the state, the destruction of free competition and the equalization of earnings will occur, which will entail the ruin of the country and, accordingly, the surrender of its positions in comparison with other states. Since the seizure by the state of all branches of production will lead to a drop in the competitiveness of goods in relation to the goods of the private industry of other countries, to the extent, according to Le Bon, it will certainly be necessary "to condemn part of the nation to forced labor with a minimum wage, in a word, to restore slavery" . Insisting that all socialist paths lead to the abyss of slavery, poverty and Caesarism, Le Bon nevertheless insisted with a kind of eerie determination on the expediency of carrying out a socialist experiment. “And yet,” Le Bon wrote, “it seems that this terrible regime cannot be avoided. It is necessary that at least one country experience it for itself as a warning to the whole world. This will be one of those experimental schools that alone can sober up peoples infected with a morbid delirium about happiness at the mercy of the false suggestions of the priests of the new faith. Let us wish that this trial first of all falls to the lot of our enemies. True, while insisting on the speedy conduct of this monstrous experiment, Le Bon nevertheless assumed that socialism would not be able to exist for a long time. And as a result, “experience will soon show the adherents of socialist illusions all the futility of their dreams, and then they will smash with fury the idol that they revered before knowing. Unfortunately, such an experiment can only be made on condition of the preliminary destruction of society.

In general, the sociological concept developed by Le Bon reflected both the achievements and miscalculations of conservative versions of Western sociological theorizing. Having had a significant impact on the self-determination of the subjects of Western sociology and social psychology, the "psychology of peoples and the crowd", whose adherents, in addition to Le Bon, are also commonly referred to as Moritz Lazarus (1824-1903) and Heymann Steinthal (1823-1899), could not conceptualize and begin a concrete study of the interaction of culture and individual consciousness. The last problem remained fundamentally unresolved in it, which was also supplemented by the almost complete absence of explanatory models in the structure of specific material (ethnographic, psychological, linguistic, etc.).

Chapter 2 Psychological Concepts

1. A brief excursion into the history of psychology

In order to more clearly represent the path of development of psychology as a science, we briefly consider its main stages and directions.

The first ideas about the psyche were associated with animism (from the Latin "anima" - spirit, soul) - the most ancient views, according to which everything that exists in the world has a soul. The soul was understood as an entity independent of the body, controlling all living and inanimate objects.
Later, in the philosophical teachings of antiquity, psychological aspects were touched upon, which were solved in terms of idealism or in terms of materialism. So, the materialist philosophers of antiquity Democritus, Lucretius, Epicurus understood the human soul as a kind of matter, as a bodily formation, consisting of spherical, small and most mobile atoms.
According to the ancient Greek idealist philosopher Plato (427-347 BC), who was a student and follower of Socrates, the soul is something divine, different from the body, and the human soul exists before it enters in connection with the body. It is the image and outflow of the world soul. The soul is an invisible, sublime, divine, eternal principle. Soul and body are in complex relationship with each other. According to its divine origin, the soul is called upon to control the body, to direct the life of a person. However, sometimes the body takes the soul into its fetters. The body is torn apart by various desires and passions, it takes care of food, is subject to illnesses, fears, temptations. Mental phenomena are divided by Plato into reason, courage (in the modern sense - Will) and desires (Motivation).
Reason is located in the head, courage - in the chest, lust - in the abdominal cavity. The harmonious unity of the rational principle, noble aspirations and desires gives integrity to the spiritual life of a person. The soul lives in the human body and guides him throughout his life, and after death leaves him and enters the divine “world of ideas”. Since the soul is the highest thing in a person, he should take care of its health more than the health of the body. Depending on what kind of lifestyle a person led, after his death, a different fate awaits his soul: it will either wander near the earth, burdened with bodily elements, or fly off the earth into an ideal world, into a world of ideas that exists outside of matter and outside of the individual. consciousness. “Aren’t people ashamed to take care of money, fame and honors, but not to take care of their mind, truth and their soul and not think that it should be better?” - ask Socrates and Plato.
The great philosopher Aristotle in his treatise "On the Soul" singled out psychology as a kind of field of knowledge and for the first time put forward the idea of the inseparability of the soul and the living body. Aristotle rejected the view of the soul as a substance. At the same time, he did not consider it possible to consider the soul in isolation from matter (living bodies). The soul, according to Aristotle, is incorporeal, it is the form of a living body, the cause and purpose of all its vital functions. Aristotle put forward the concept of the soul as a function of the body, and not some external phenomenon in relation to it. The soul, or "psyche", is the engine that allows a living being to realize itself. If the eye were a living being, then its soul would be sight. So the human soul is the essence of a living body, it is the realization of its being, - Aristotle believed. The main function of the soul, according to Aristotle, is the realization of the biological existence of the organism. The center, the "psyche", is located in the heart, where the impressions from the senses come. These impressions form a source of ideas, which, combined with each other as a result of rational thinking, subordinate behavior to themselves. The driving force of human behavior is the desire (internal activity of the body), associated with a feeling of pleasure or displeasure. Sense perceptions constitute the beginning of knowledge. the preservation and reproduction of sensations gives memory. Thinking is characterized by the compilation of general concepts, judgments and conclusions. A special form of intellectual activity is nous (reason), brought in from outside in the form of divine mind. Thus, the soul manifests itself in various abilities for activity: nourishing, feeling, rational. Higher abilities arise from the lower ones and on their basis. The primary cognitive ability of a person is sensation, it takes the form of sensually perceived objects without their matter, just as "wax takes the impression of a seal without iron." Sensations leave a trace in the form of representations - images of those objects that previously acted on the senses. Aristotle showed that these images are connected in three directions: by similarity, by contiguity and contrast, thereby indicating the main types of connections - associations of mental phenomena. Aristotle believed that knowledge of man is possible only through knowledge of the universe and the order existing in it. Thus, at the first stage psychology acted as the science of the soul.
In the era of the Middle Ages, the idea was established that the soul is a divine, supernatural principle, and therefore the study of mental life should be subordinated to the tasks of theology.
Only the outer side of the soul, which faces the material world, can yield to human judgment. The greatest mysteries of the soul are accessible only in religious (mystical) experience.
From the 17th century a new era begins in the development of psychological knowledge. In connection with the development of the natural sciences, with the help of experimental methods, they began to study the laws of human consciousness. The ability to think and feel is called consciousness. Psychology began to develop as a science of consciousness. It is characterized by attempts to comprehend the spiritual world of a person mainly from general philosophical, speculative positions, without the necessary experimental base. R. Descartes (1596-1650) comes to the conclusion about the difference between the soul of a person and his body: "the body by its nature is always divisible, while the spirit is indivisible." However, the soul is capable of producing movements in the body. This contradictory dualistic doctrine gave rise to a problem called psychophysical: how are bodily (physiological) and mental (mental) processes in a person related? Descartes created a theory to explain behavior based on a mechanistic model. According to this model, the information delivered by the senses is sent along the sensory nerves to the holes in the brain, which these nerves expand, which allows the "animal souls" located in the brain to flow through the thinnest tubes - the motor nerves - into the muscles, which inflate, which leads to withdrawal of the irritated limb, or causes one or another action to be performed. Thus, there was no need to resort to the soul to explain how simple behavioral acts arise. Descartes laid the foundations for the deterministic (causal) concept of behavior with its central idea of a reflex as a natural motor response of the body to external physical stimulation. This Cartesian dualism is a body that acts mechanically, and a “reasonable soul” that controls it, localized in the brain. Thus, the concept of "Soul" began to turn into the concept of "Mind", and later - into the concept of "consciousness". The famous Cartesian phrase "I think, therefore I am" became the basis of the postulate that the first thing a person discovers in himself is his own consciousness. The existence of consciousness is the main and unconditional fact, and the main task of psychology is to analyze the state and content of consciousness. On the basis of this postulate, psychology began to develop - it made consciousness its subject.
An attempt to reunite the body and soul of man, separated by the teachings of Descartes, was made by the Dutch philosopher Spinoza (1632-1677). There is no special spiritual principle, it is always one of the manifestations of an extended substance (matter).
Soul and body are determined by the same material causes. Spinoza believed that such an approach makes it possible to consider the phenomena of the psyche with the same accuracy and objectivity as lines and surfaces are considered in geometry.

Thinking is an eternal property of substance (matter, nature), therefore, to a certain extent, thinking is inherent in both stone and animals, and to a large extent inherent in man, manifesting itself in the form of intellect and will at the human level.
The German philosopher G. Leibniz (1646-1716), rejecting the equality of the psyche and consciousness established by Descartes, introduced the concept of the unconscious psyche. The hidden work of psychic forces - countless "small perceptions" (perceptions) - is continuously going on in the human soul. Conscious desires and passions arise from them.
The term " empirical psychology”introduced by the German philosopher of the 18th century X. Wolf to designate a direction in psychological science, the basic principle of which is to observe specific mental phenomena, classify them and establish a regular connection between them that can be verified by experience. The English philosopher J. Locke (1632-1704) considers the human soul as a passive, but capable of perceiving environment, comparing it with a blank slate on which nothing is written. Under the influence of sensory impressions, the human soul, awakening, is filled with simple ideas, begins to think, i.e. generate complex ideas. In the language of psychology, Locke introduced the concept of "association" - a connection between mental phenomena, in which the actualization of one of them entails the appearance of another. So psychology began to study how, by association of ideas, a person is aware of the world around him. The study of the relationship between the soul and the body is finally inferior to the study of mental activity and consciousness.
Locke believed that there are two sources of all human knowledge: the first source is the objects of the external world, the second is the activity of a person’s own mind. The activity of the mind, thinking is known with the help of a special inner feeling - reflection. Reflection - according to Locke - is "observation to which the mind exposes its activity", this is the focus of a person's attention on the activity of his own soul. Mental activity can proceed, as it were, at two levels: processes of the first level - perception, thoughts, desires (every person and child has them); processes of the second level - observation or "contemplation" of these perceptions, thoughts, desires (this is only for mature people who reflect on themselves, cognize their spiritual experiences and states). This method of introspection becomes an important means of studying the mental activity and consciousness of people.
The separation of psychology into an independent science occurred in the 60s of the XIX century. It was associated with the creation of special research institutions - psychological laboratories and institutes, departments in higher educational institutions, as well as with the introduction of an experiment to study mental phenomena. The first version of experimental psychology as an independent scientific discipline was the physiological psychology of the German scientist W. Wundt (1832-1920). In 1879 In Leipzig, Wundt opened the world's first experimental psychological laboratory.
Soon, in 1885, V.M. Bekhterev organized a similar laboratory in Russia.

In the field of consciousness, Wundt believed, there is a special mental causality that is subject to scientific objective research. consciousness was divided into mental structures, the simplest elements: sensations, images and feelings. The role of psychology, according to Wundt, is to give as detailed a description of these elements as possible. "Psychology is the science of the structures of consciousness" - this direction was called the structuralist approach. We used the method of introspection, self-observation.

One psychologist compared the picture of consciousness with a flowering meadow: visual images, auditory impressions, emotional states and thoughts, memories, desires - all this can be in the mind at the same time. A particularly clear and distinct area stands out in the field of consciousness - “field of attention”, “focus of consciousness”; outside it there is an area whose contents are indistinct, vague, undivided - this is the "periphery of consciousness". The contents of consciousness filling both described areas of consciousness are in continuous motion. Wundt's experiments with the metronome showed that the monotonous clicks of the metronome in the perception of a person involuntarily rhythmize, i.e. consciousness is rhythmic in nature, and the organization of rhythm can be both arbitrary and involuntary. Wundt tried to study such a characteristic of consciousness as its volume. The experiment showed that a series of eight double beats of a metronome (or of 16 separate sounds) is a measure of the volume of consciousness. Wundt believed that psychology should find the elements of consciousness, decompose the complex dynamic picture of consciousness into simple, further indivisible parts. Wundt declared individual impressions, or sensations, to be the simplest elements of consciousness. Sensations are objective elements of consciousness. There are also subjective elements of consciousness, or feelings. Wundt proposed 3 pairs of subjective elements: pleasure - displeasure, excitement - calm, tension - discharge. All human feelings are formed from a combination of subjective elements, for example, joy is pleasure and excitement, hope is pleasure and tension, fear is displeasure and tension.

But the idea of decomposing the psyche into the simplest elements turned out to be false; it was impossible to assemble complex states of consciousness from simple elements. Therefore, by the 20s of the XX century. this psychology of consciousness has practically ceased to exist.
functionalist approach. The American psychologist W. James proposed to study the functions of consciousness and its role in human survival. He hypothesized that the role of consciousness is to enable a person to adapt to different situations, either repeating already developed forms of behavior, or changing them depending on the circumstances, or mastering new actions if the situation requires it. "Psychology is the science of the functions of consciousness," according to functionalists. They used the methods of introspection, self-observation, fixing the time for solving problems.
James reflected in the concept of "stream of consciousness" - the process of movement of consciousness, the continuous change of its contents and states. The processes of consciousness are divided into two large classes: some of them occur as if by themselves, others are organized and directed by man. The first processes are called involuntary, the second - arbitrary.
The founder of Russian scientific psychology is I.M. Sechenov (1829-1905). In his book Reflexes of the Brain (1863), the basic psychological processes receive a physiological interpretation. Their scheme is the same as that of reflexes: they originate in an external influence, continue with central nervous activity and end with a response activity - movement, deed, speech. With this interpretation, Sechenov made an attempt to “pull out” psychology from the circle of the inner world of man. However, the specificity of psychic reality was underestimated in comparison with its physiological basis, the role of cultural and historical factors in the formation and development of the human psyche was not taken into account.
An important place in the history of Russian psychology belongs to G.I. Chelpanov (1862-1936). His main merit is the creation of a psychological institute in Russia (1912). The experimental direction in psychology with the use of objective research methods was developed by V.M. Bekhterev (1857-1927). The efforts of I.P. Pavlov (1849-1936) were aimed at studying conditioned reflex connections in the activity of the organism. His works fruitfully influenced the understanding of the physiological foundations of mental activity.
Behavioral approach.
The American psychologist Watson proclaimed in 1913 that psychology would gain the right to be called a science when it applied objective experimental methods of study. Objectively, one can study only the behavior of a person that occurs in a given situation. Each situation corresponds to a specific behavior that should be objectively recorded. “Psychology is the science of behavior,” and all concepts related to consciousness should be banished from scientific psychology. “The expression “the child is afraid of the dog” does not mean anything scientifically, objective descriptions are needed: “the tears and trembling of the child increase when a dog approaches him.” New forms of behavior appear as a result of the formation of conditioned reflexes (conditioning) (Watson). Any behavior is determined by its consequences (Skinner).Human actions are formed under the influence of the social environment, a person is completely dependent on it.A person also tends to imitate the behavior of other people, taking into account how favorable the results of such imitation can be for himself (Bandura). Behavioral ideas will be explored in the following sections.

Important merits of behaviorism are: the introduction of objective methods of registration and analysis of externally observed reactions, human actions, processes, events; discovery of the patterns of learning, the formation of skills, behavioral reactions.

The main disadvantage of behaviorism is the underestimation of the complexity of human mental activity, the convergence of the psyche of animals and humans, ignoring the processes of consciousness, creativity, and self-determination of the individual.
« Gestalt psychology” arose in Germany thanks to the efforts of T. Wertheimer, W. Koehler and K. Levin, who put forward a program for studying the psyche from the point of view of integral structures (gestalts). Gestalt psychology opposed the associative psychology of W. Wundt and E. Titchener, who interpreted complex mental phenomena as built from simple associations according to the laws.
The concept of gestalt (from German “form”) originated in the study of sensory formations, when the “primacy” of their structure in relation to the components (sensations) included in these formations was discovered. For example, although a melody, when performed in different keys, evokes different sensations, it is recognized as one and the same. Thinking is interpreted similarly: it consists in discretion, awareness of the structural requirements of the elements of a problem situation and in actions that meet these requirements (W. Köhler). The construction of a complex mental image occurs in insight - a special mental act of instantaneous grasping of relationships (structures) in the perceived field. Gestalt psychology also opposed its positions to behaviorism, which explained the behavior of an organism in a problem situation by enumeration of "blind" motor tests, only occasionally leading to success. The merits of Gestalt psychology lie in the development of the concept of a psychological image, in the approval of a systematic approach to mental phenomena.
At the beginning of the XX century. in psychology, a direction of psychoanalysis, or Freudianism, arose. 3. Freud introduced a number of important topics into psychology: unconscious motivation, defense mechanisms of the psyche, the role of sexuality in it, the influence of childhood mental trauma on behavior in adulthood, etc. However, his closest students came to the conclusion that it was not sexual drives, mainly , and the feeling of inferiority and the need to compensate for this defect (A. Adler), or the collective unconscious (archetypes), which has absorbed universal human experience (K. Jung), determine the mental development of the individual.
We will consider the main provisions of Freudianism in the following sections.

The psychoanalytic direction paid increased attention to the study of unconscious mental processes. Unconscious processes can be divided into 2 large classes: 1 - unconscious mechanisms of conscious actions (unconscious automatic actions and automated skills, phenomena of an unconscious attitude); 2 - unconscious stimuli of conscious actions (this is what Freud intensively investigated, - the impulses of the unconscious area of \u200b\u200bthe psyche (desires, repressed desires, experiences) have a strong influence on the actions and states of a person, although a person does not suspect this and often does not know why he does that or other action. Unconscious ideas hardly pass into consciousness, practically remaining unconscious due to the work of two mechanisms - the mechanisms of repression and resistance. Consciousness resists them, i.e. a person does not let the whole truth about himself into consciousness. Therefore, unconscious ideas, having a large energy charge, break through into the conscious life of a person, taking a distorted or symbolic form (three forms of manifestation of the unconscious - dreams, erroneous actions - slips of the tongue, slips of the tongue, forgetting things, neurotic symptoms).
K. Horney, G. Sullivan and E. Fromm, the reformers of Freud's psychoanalysis (neo-Freudians), tried to connect the nature of the unconscious core of the human psyche with the social conditions of his life. A person is driven not only by biological predetermined unconscious urges, but also by acquired aspirations for security and self-realization (Horney), images of oneself and others that developed in early childhood (Sullivan), and the influence of the socio-economic structure of society (Fromm).
Representatives of cognitive psychology W. Niceser, A. Paivio and others assign a decisive role in the behavior of the subject to knowledge (from the Latin cognito - knowledge). For them, the central issue is the organization of knowledge in the memory of the subject, the correlation of verbal (verbal) and figurative components in the processes of memorization and thinking.
Humanistic psychology - its most prominent representatives G. Allport, G.A. Murray, G. Murphy, K. Rogers, A. Maslow consider the healthy creative personality of a person to be the subject of psychological research.
The goal of such a personality is not the need for homeostasis, as psychoanalysis believes, but self-fulfillment, Self-actualization, the growth of the constructive beginning of the human "I". A person is open to the world, endowed with the potential for continuous development and self-realization. Love, creativity, growth, higher values, meaning - these and similar concepts characterize the basic needs of a person. As noted by V. Frankl, the author of the concept of logotherapy, in the absence or loss of interest in life, a person experiences boredom, indulges in vice, he is struck by severe failures.
Spiritual (Christian) psychology can also be considered a peculiar branch of humanistic psychology. Considering it unlawful to limit the subject of psychology to the phenomena of mental life, she turns to the realm of the spirit. Spirit is the power of self-determination for the better, the gift to strengthen and overcome what is rejected. Spirituality gives a person access to love, conscience and a sense of duty. It helps a person overcome the crisis of groundlessness, the illusory nature of his existence.
Transpersonal psychology considers a person as a spiritual cosmic being, inextricably linked with the entire Universe, cosmos, humanity, having the ability to access the global information cosmic field. Through the unconscious psyche, a person is connected with the unconscious psyche of other people, with the "collective unconscious of mankind", with cosmic information, with the "world mind".
Interactive psychology considers a person as a being, the main characteristic of which is communication, interaction between people. The purpose of psychology is to study the laws of interaction, communication, relationships, conflicts (E. Berne).
A significant contribution to the development of psychology of the XX century. introduced by our domestic scientists L.S. Vygotsky (1896-1934), A.N. Leontiev (1903-1979), A.R. Luria (1902-1977) and P.Ya. Halperin (1902-1988). L.S. Vygotsky introduced the concept of higher mental functions (thinking in concepts, rational speech, logical memory, voluntary attention) as a specifically human, socially conditioned form of the psyche, and also laid the foundations for the cultural and historical concept of human mental development. These functions initially exist as forms of external activity, and only later - as a completely internal (intrapsychic) process. They come from forms of verbal communication between people and are mediated by the signs of the language. The system of signs determines behavior to a greater extent than the surrounding nature, since a sign, a symbol contains a program of behavior in a collapsed form. Higher mental functions develop in the process of learning, i.e. joint activities of a child and an adult.
A.N. Leontiev conducted a series of experimental studies revealing the mechanism of formation of higher mental functions as a process of “growing” (interiorization) of higher forms of tool-sign actions into the subjective structures of the human psyche. A.R. Luria paid special attention to the problems of cerebral localization of higher mental functions and their disorders. He was one of the founders of a new field of psychological science - neuropsychology.

P.Ya. Galperin considered mental processes (from perception to thinking inclusive) as an orienting activity of the subject in problem situations. The psyche itself historically arises only in a situation of mobile life for orientation on the basis of an image and is carried out with the help of actions in terms of this image. P.Ya. Galperin is the author of the concept of the phased formation of mental actions (images, concepts). The practical implementation of this concept can significantly increase the effectiveness of training.

Having briefly reviewed the history of the formation of psychology, we will analyze in more detail the main directions, basic concepts and theories of psychology:

psychoanalysis,
cognitive psychology ,
humanistic psychology,

and also get acquainted with such particular applied psychological concepts as Assagio-li's psychosynthesis, Grof's research, Toych's concept of victimology, which can be combined under the ideas of transpersonal psychology.

According to the concept of the Swiss psychologist Carl Gustav Jung (1875-1961), the personality (soul) of a person consists of three interacting structures: consciousness (Ego), personal unconscious and collective unconscious.

Consciousness (Ego) is an individual psychological structure, including those thoughts, feelings, memories and sensations, thanks to which a person is aware of himself, regulates his conscious activity.

The personal individual unconscious is a collection of survival instincts and "unconscious complexes", or emotionally charged thoughts and feelings, repressed from consciousness.

Jung pointed out that it is the unconscious that receives that information from the outside world, which initially has a low intensity or other parameters that make it inaccessible to human consciousness.

Modern research has confirmed Jung's point. It turns out that every second a person receives about a billion bits of information from the outside world and the Cosmos, but a person can feel and realize only 16 bits of information per second. The rest of the information (almost all of this billion bits of information) goes to the unconscious. Thus, the unconscious part of the psyche is incomparably more saturated with information than consciousness, and is more closely connected with the world, nature, people, and the Cosmos.

Jung came to the conclusion that in addition to the individual unconscious, there is a collective, racial unconscious, common to all mankind, which is a manifestation of the creative cosmic force. Unlike the individual (personal) unconscious, the collective unconscious is identical in all people, common to all mankind, and therefore forms the universal basis of the spiritual life of each person, being by its nature superpersonal.

The collective unconscious is the deepest level of the psyche, the main structure of the personality, which contains the entire cultural and historical experience of mankind, presented in the human psyche in the form of inherited archetypes - innate psychological factors, primary ideas. The collective unconscious is "the spiritual legacy of all that has been experienced by mankind"; it is "a common soul that has no time limits"; foundation of the individual psyche. The collective unconscious is "the background of every individual psyche, just as the sea is the background of every single wave." The collective unconscious consists of a collection of archetypes.

archetypes, psychic prototypes, determine, on the one hand, a predisposition to behavior of a certain type, and on the other hand, collective ideas, images, theories of mankind in a particular era. They appear in myths, fairy tales, art, expressing the spirit of the era. Archetypes are the link between matter and the psyche. Jung called them psychoids believing that they are able to somehow influence our physical world. Jung described the archetypes of Mother, Father, Person, Anima, Animus, Shadow and Self.

The archetype "Mother" is a generalized image of all mothers of the past, a powerful prototype that colors a person's attitude to mother, woman, society, and feelings during an individual and conscious life.

The archetype "Father" is a generalized image of all the fathers of the past. This archetype determines the relationship of a person to a man, to the law, to the state, to reason, to God.

The archetype of a woman ("Anima") is a sensual image of a woman that a man has been carrying in himself for thousands of years. Many men can describe in detail the image of the "desired woman, the sensual image of the desired lover" and among the vast number of women can recognize and look for those who are most suitable for the type of anima. The Anima archetype, on the one hand, determines the tendencies of a man's sexual preferences, and on the other hand, the inner "psychological" woman living in the soul of a man. It is in a man that his Anima archetype is expressed in the form of unbridled emotions, whims, irrational feelings (effeminate qualities are unconsciously manifested).

The archetype of a man ("Animus") is a sensual image of a desired man, which, on the one hand, determines the sexual preferences of a woman, and on the other hand, represents an internal "psychological" man living in a woman's soul. Unconscious archetype

The animusa helps women to be resilient in life situations, and also encourages them to argue using illogical arguments, not to admit that anyone is right, leaving the last word in the dispute, considering their opinion to be the most correct.

Archetype "Person"(from lat. persona - mask, mask) - this is the public face of a person, which serves the purpose of impressing others and hiding his true identity from them. The persona as an archetype is necessary in order to get along with other people in everyday life.

Archetype "Shadow" represents the repressed, shadow and animal side of the personality, contains socially unacceptable sexual and aggressive impulses, immoral thoughts and passions, but acts as a source of vitality, spontaneity, creativity in a person's life. Jung believed that the function of consciousness (Ego) is to channel the energy of the Shadow in the right direction, to curb the evil side of one's nature to such an extent that one can live in harmony with others, but at the same time openly express one's impulses and enjoy a healthy and creative life.

"Self"- the most important archetype in Jung's theory, it represents the core of the personality around which all other elements are organized and united. The integrity of the personality is achieved through the action of the archetype "Self", which coordinates the weight of the structure of the human psyche and creates the uniqueness, originality of the life of each individual person.

TO. G. Jung introduced the concept acausal binding principle of synchronicity, denoting meaningful coincidences of events separated in time and space, when "a certain mental state occurs simultaneously with one or more external events that occur as meaningful parallels to the current subjective state."

For example, you think about a person whom you haven't seen for a long time, and he suddenly appears in front of you or calls you from afar. Or suddenly we have an anxious state of fear, and you soon find yourself a witness or participant in an accident, etc.

A possible explanation for the phenomena of "synchronism" is the presence of an unconscious connection of a person with other people, with the archetypes of the collective unconscious, with the physical world and the information field of humanity and the Cosmos, with past, present and future events.

The innovative ideas of C. G. Jung about the collective unconscious, about the unconscious unity of a person with all of humanity, the world, and the Cosmos are further developed and confirmed in modern studies of transpersonal psychology.

Concept (from lat. conceptio - understanding, system) - a certain way of understanding an object, phenomenon or process; the main point of view on the subject; guiding idea for their systematic coverage. On the basis of concepts, scientific theories arise. The theory is based on an idealized object - a theoretical model of the existing connections of reality, represented with the help of certain hypothetical assumptions and idealizations. The value of theory lies primarily in the fact that, by explaining phenomena, it makes it possible to predict the development of events in a given area and provides tools for the creative management of reality. For psychology, this means describing the directions and methods for solving the psychological problems of individuals and society as a whole.

Behaviorism

The founder is the American scientist John Watson (1878 - 1958), who proposed to consider behavior as a subject of psychology, and to consider mental phenomena as unknowable using natural scientific methods. As Watson wrote, the behaviorist "does not observe anything that he could call consciousness, feeling, sensation, imagination, will, insofar as he no longer considers these terms to indicate genuine phenomena of psychology." To understand behavior, it is quite sufficient to describe the behavior itself, to find out and describe the external and internal forces acting on the organism, to study the laws according to which the interaction of stimuli and behavior occurs. In the 1930s, Watson's views were softened by neobehaviorists, most notably Edward Tolman (1886-1959) and Clark Hull (1884-1952). Tolman led the concept of reasonableness and expediency of behavior. The most important psychological phenomena, according to Tolman, are the goal, the expectation, the hypothesis, the cognitive picture of the world, the sign and its meaning. Hull developed a model of behavior based on responses to a variety of stimuli. The body responds to stimuli in innate and learned ways that are linked to a system of "intermediate variables" that mediate this interaction. Thus, behaviorism does not study human consciousness, believing that psychology should explain behavior by examining stimuli entering the body and outgoing behavioral responses. From this thesis comes the theory of learning, which is based on the use of all kinds of punishments and reinforcements, if necessary, the formation of appropriate reactions, due to which the theory is still popular, primarily among American psychologists (Burres Frederick Skinner (1904 - 1990)).

Gestalt psychology

It originated in Germany and spread throughout almost all of Europe, including Russia, especially in the prewar years. This direction was influenced by such sciences as physics and mathematics. Prominent representatives are Kurt Lewin (1890 - 1947), Max Wertheimer (1880 - 1943), Wolfgang Köhler (1887 - 1967) and others. Gestalt psychology studies not phenomena, but the structure of connections, therefore it is sometimes called structural psychology. Integral structures (gestalts) in principle cannot be derived from the components that form them, they have their own characteristics and laws, in particular, the “law of grouping”, “the law of relation” (figure / background). The construction of a complex mental image occurs in the insight - a special mental act of instantaneous grasping of relationships (structures) in the perceived field. Gestalt psychology emerged from the study of perception. Its focus is on the characteristic tendency of the psyche to organize experience into an intelligible whole. For example, when perceiving letters with "holes" (missing parts), consciousness seeks to fill in the gap, and we recognize the whole letter. Levin believed that the behavior of a person can be understood only on the basis of the holistic situation in which this person finds himself. The environment is determined by the subjective perception of the people acting in it. Gestalt psychology changed the previous view of consciousness, proving that its analysis is designed to deal not with individual elements, but with integral mental images. Gestalt psychology came out against associative psychology, which divides consciousness into elements. As the basic law of grouping individual elements, the law of pregnancy was postulated (one of the key concepts of Gestalt psychology, meaning the completeness of gestalts that have acquired a balanced state, “good shape”).

Psychoanalysis

Developed by the Austrian psychologist and psychiatrist Sigmund Freud (1856 - 1939), this is why it is sometimes called Freudianism. Founding the scientific theoretical direction in psychology, Freud proceeded from the analysis of his rich psychotherapeutic practice, thereby, as it were, returning to psychology its original subject: penetration into the essence of the human soul. The fundamental concepts of psychoanalysis are consciousness and the unconscious. It is the unconscious that plays a significant role in the regulation of human activity and behavior. Unconscious representations hardly pass into consciousness, practically remaining unconscious due to the work of two mechanisms - the mechanisms of repression and resistance. Freud identified three layers of the psyche: Id (it) - the unconscious, irrational part of the psyche, Ego (I) - the conscious part of the psyche, is in contact with the outside world through perception, reacts to environmental influences, Superego (super-I) - part of the psyche, formed under the influence of the community and including conscience, shame, etc. Censorship on the part of consciousness suppresses unconscious inclinations, but they "erupt" in the form of slips of the tongue, slips of the tongue, forgetting the unpleasant, dreams, neurotic manifestations. Human conflicts are generated mainly by the contradiction between the needs of the individual and the cultural needs of the community. Psychoanalysis has become widespread not only in Europe, but also in the United States, where it is popular to this day. In the first years of Soviet power, this direction was also in demand in our country, but in the 1930s, against the general background of the restriction of psychological research, Freud's teaching was also subjected to repression. Until the 1960s, psychoanalysis was studied only from a critical standpoint. Only since the second half of the 20th century has interest in psychoanalysis increased again, not only in Russia, but throughout the world.

· Cognitive psychology

It arose on the basis of the development of computer science and cybernetics. Representatives of the cognitive school are Jean Piaget (1896 - 1980), Ulric Neisser (1928), Jerome Seymour Bruner (1915), Richard Atkinson (1929) and others. For a cognitive scientist, human cognitive processes are analogous to a computer. Unlike the Freudians, the cognitivists argue that all mental phenomena are cognitive phenomena and can be described in terms of the logic of cognition and information processing processes.

The main thing is to understand how a person cognizes the world around, and for this one should study the ways of forming knowledge, how cognitive processes arise and develop, what is the role of knowledge in human behavior, how this knowledge is organized in memory, how the intellect functions, how the word and image correlate in human memory and thinking. As the basic concept of cognitive psychology, the concept of "scheme" is used, which is a plan for collecting and processing information, perceived by the senses and stored in the human head. The scheme acts as a mechanism for the implementation of a family of similar actions. The interaction of schemas determines the dynamics of cognitive processes. The main conclusion reached by representatives of this trend is that in many life situations a person makes decisions mediated by the peculiarities of thinking.

· Humanistic psychology

Its most prominent representatives Gordon Allport (1897 - 1967), Henry Murray (1893 - 1988), Carl Rogers (1902 - 1987), Abraham Maslow (1908 - 1970) consider the healthy creative personality of a person to be the subject of psychological research. The goal of such a person is not the need for homeostasis, as psychoanalysis believes, but self-fulfillment, self-actualization, the growth of the constructive beginning of the human "I". A person is open to the world, endowed with the potential for continuous development and self-realization. Love, creativity, growth, higher values, meaning - these and similar concepts characterize the basic needs of a person. One of the areas of humanistic psychology is logotherapy, developed by Viktor Frankl (1905 - 1997). The main engine of behavior and personality development is the desire of a person to search for and realize the meaning of his life. The absence of the meaning of life or the inability to realize it gives rise to a state of existential vacuum and existential frustration, which is the cause of the so-called noogenic neuroses associated with apathy, depression and loss of interest in life, as well as with the desire to minimize internal stress. Simply put, in the absence of interest in life, a person experiences boredom, indulges in vice, he is struck by severe failures.