Public and individual consciousness what is primary. Unconscious mind and collective consciousness. Changes in states of consciousness
INDIVIDUAL AND COLLECTIVE CONSCIOUSNESS
One should strive to see in every thing that
what no one else has seen or thought about.
The concept of "collective unconscious" was introduced into science by Carl Gustav Jung (1875–1961), an outstanding Swiss psychiatrist, the founder of one of the areas of depth psychology, analytical psychology. Jung rejected the idea that personality is completely determined by its experience, learning, and environmental influences. He believed that each individual is born with a "holistic personal sketch ... presented in potency from birth." And that "the environment does not at all grant the individual the opportunity to become it, but only reveals what was already in it."
Jung believed that there is a certain inherited structure of mental organization that has evolved for hundreds of thousands of years, which makes us experience and implement our life experience in a very specific way. And this certainty is expressed in what Jung called "archetypes" that affect our thoughts, feelings, and actions.
"The unconscious, as a set of archetypes, is the sediment of everything that has been experienced by humanity, right down to its darkest beginnings. But not a dead sediment, not an abandoned field of ruins, but a living system of reactions and dispositions that invisibly and therefore more effectively determines individual life ".
CG Jung, "The Structure of the Soul", section "Problems of the Soul of Our Time" (Moscow, 1993, p. 131)
The "collective unconscious" is the reservoir where all "archetypes" are concentrated. It contains hidden traces of the memory of the human past: racial and national history, as well as prehuman, animal existence. This is a common human experience, characteristic of all races and nationalities. According to Jung, the theory of the collective unconscious explained both the appearance of spirits in the consciousness of the medium and the disintegration of the personality of the schizophrenic. Earlier they talked about "demonic possession" that came into the soul from outside, but now it turns out that their entire legion is already in the soul. There is, according to Jung, a deep part of the psyche, which has a collective, universal and impersonal nature, the same for all members of a given collective. This layer of the psyche is directly related to instincts, that is, inherited factors. They existed long before the appearance of consciousness and continue to pursue their "own" goals, despite the development of consciousness.
Jung compared the collective unconscious with a matrix, mycelium (a mushroom is an individual soul), with the underwater part of a mountain or iceberg: the deeper we go "under the water", the wider the base. From the common - family, tribe, people, race, that is, all mankind - we descend to the heritage of prehuman ancestors. Like our body, the psyche is the result of evolution. Not only elementary behavioral acts like unconditioned reflexes, but also perception, thinking, imagination are influenced by innate programs, universal patterns. Archetypes are prototypes, prototypes of behavior and thinking. It is a system of attitudes and reactions that imperceptibly determines a person's life.
The concept of the collective unconscious can be directly related to the concept of collective, or group, consciousness. We have already discussed that the behavior of a group of people is fundamentally different from the behavior of each member of that group. The entire history of mankind is the history of great masses. Civilization can arise only when the number of people living together exceeds a certain critical level. Civilization has always emerged in cities with a large number of farmers providing this urban life. And as in all processes, a combination of two elements is necessary: \u200b\u200bmaterial and spiritual.
· Material - there must be developed agriculture for the production of surplus product that can feed a crowd of rulers, soldiers, servants, townspeople.
· Spiritual - there must be a developed religion to create the spiritual core of society, which allows you to control people and direct their energy to great goals.
In cities, people closely communicate with each other, they constantly exchange information, and their whole life, daily activity is synchronized and subordinated to a single rhythm. Is this synchronization a consequence of the exchange of information in the form of conversations, newspapers, radio, television, or is there some other information carrier that has a physical nature?
Can we speak of the Field of Collective Consciousness as a certain physical category? What can we say about fields in general?
G. Wells in the novel "The First Men on the Moon" described the experiences of one of the heroes of this work - Mr. Betford, who, all alone, alone among the stars, reflects on himself. It seems to him that he has split in two, and that Mr. Betford is nothing more than a gap through which he, like a kind of super-personal mind, looks at the world.
Until now, we have considered consciousness as a common property of all people taken together, as a kind of supra-individual screen reflecting the external world, as this "super-personal" mind. Consciousness is; each individual person is only a point on this screen, although at each such point the whole world is reflected to one degree or another. Personal "points" or "gaps" appear and disappear, but the screen remains. However, each individual with his
consciousness, regardless of the degree of his personal modesty, presents itself as a kind of center around which everything else revolves. This is the structure of consciousness.
All forms of consciousness are placed in one and the same "box" of the individual human brain. This fact alone testifies to the illegality of the existing opposition of individual and social consciousness as some paired categories. Individual consciousness is the container of both consciousness in general and social consciousness.
Public consciousness as a result of the mental activity of all mankind, that is, as a collective consciousness, is placed in the individual consciousness of a given person only partially, for there are no geniuses that could accommodate all the wisdom and all the knowledge of mankind. In this sense, a sign of individual consciousness is its greater limitation than the historical limitation of the consciousness of all mankind. To this we must add, as a second sign of individual consciousness, the difference in consciousness of individual people depending on their abilities, inclinations, class orientation, different attitudes, orientation, etc.
The authors of the already cited textbook write that “the individual (consciousness. - VT) is much more concrete and diverse than the social. But on the other hand, individual consciousness cannot reach the depth and all-roundness that social consciousness possesses. " These provisions require clarification. Individual consciousness is "more concrete" only in the sense that it is multivariate. That it is “more diverse” than social consciousness, this requires reservations: as already mentioned, there are no individuals * who could cover all the variety of specialties available in society, individual consciousness cannot be as comprehensive as public consciousness. As for the depth of the latter, this is not always true: a new, deeper thought usually first arises in the individual consciousness and only THEN; (and often after the death of its author) becomes common property. The thoughts of all truly great people in history were deeper than the general level of ideas of their contemporaries.
Along with the already noted opposition of individual and social consciousness, in our literature one can find the identification of individual consciousness with consciousness in general. It goes without saying that consciousness in general, that is, rationality, is inherent in every individual who is, as they say, "in sound mind and firm memory."
However, it is equally inherent in all other individuals who are in the same state. Consciousness in general is a property of the entire human race. Therefore, it cannot be identified with individual consciousness, which should have its own special features inherent only in it. And these signs are only individual characteristics of the consciousness of a person. Thus, the concept of individual consciousness, being of great interest for psychology, pedagogy, for the theory of personality, etc., in our plan of distinguishing the structures and levels of consciousness in society does not seem particularly meaningful. In this regard, it is of some importance to compare this concept with the concept of collective consciousness, that is, with the consciousness of various communities of people.
With the concept of collective consciousness we meet in sociology constantly, talking about class, national, religious, age, etc. consciousness. In this case, we are talking, obviously, about those specific features of consciousness that are characteristic of each of these communities. The concept of collective consciousness can be extended to the entire society at one stage of development or another, to the entire society of a particular historical epoch. So, in the existing literature on the consciousness of people of the primitive communal system, the concept of collective consciousness is considered in this volume. At present, theories of "negritude", theories about the peculiarities of the consciousness and culture of African peoples, that is, about the collective consciousness of large racial and national communities, have become widespread.
In the Marxist sociological literature, the problem of class consciousness has been most elaborated. As for the problems of national consciousness, then it, by co-2014 129
pity, insufficiently researched. One of the reasons for this seems to be the idea that the study of this problem is contrary to the principles of internationalism. Such an opinion and fear are, of course, unfounded. The Marxist understanding of the characteristics of national consciousness must be contrasted with nationalist and racist writings on this issue. The problem of national consciousness after the reactionary "effects" that it produced in Hitlerite Germany and in the ideology of neo-fascism, as well as in view of the cultivation of the idea of \u200b\u200b"Asian communism" and left-wing adventurism, requires a lot of attention from Marxist theorists / Nobody, of course, is inclined to blame the actions of their rulers. However, it seems to us beyond doubt that these actions had, among other things, sources in some features of the national consciousness inherent in the bourgeoisie and petty bourgeoisie of these countries. No less important is research on the problems of consciousness of the developing countries of the Third World.
Of course, the peculiarities of national consciousness are rooted not in the nature of certain nations and races, but in the historical conditions of their development, in the action of the forms of social life through which various human communities have passed. Therefore, Marxist studies of national consciousness cannot in any way contribute to the strengthening of the ideology of nationalism and racism. On the contrary, they will clear up the reactionary layers around these problems.
Sociological and socio-psychological studies on the problems of national consciousness and consciousness of a particular historical epoch would also make it possible to answer a number of questions of general history that still remain insufficiently clear. Such, for example, is the question of why religious ideology had a tremendous influence on consciousness in the Middle Ages. Man in the Middle Ages "saw God" in all phenomena of nature and human life. He felt the "presence" of God in the growth of a plant, in the singing of a bird, in any human act. This attitude is absent in modern man, and to a certain extent this contributes to the withering away of religion.
The influence of ideological factors is mediated by social psychology, the same should be said about a number of other social factors. Sociological analysis does not provide a sufficiently concrete answer to these questions without an analysis of socio-psychological processes. Why are the forms and styles of art so different for different nations? This question cannot be answered without researching the characteristics of national consciousness. Indeed, the soul of the people is expressed in art. Historical science is incomplete without studying the peculiarities of national consciousness. It is also important to investigate the dynamics, the change in the collective consciousness. Do we, for example, have a lot of serious sociological studies about the evolution of social consciousness of entire historical eras, or about changes in the consciousness of modern youth in comparison with the past? We mean just generalizing works, and not private attempts to answer this question through questionnaires and interviews. The study of the peculiarities of consciousness of various social strata of our people, for example, the intelligentsia, deserves attention.
What exactly is meant by the term "collective consciousness"? Collective consciousness is what all (or most) people have in common, belonging to one or another (class, national, age, etc.) community, and therefore, what distinguishes the consciousness of one community from another. In the well-known definition of a nation, along with economic, territorial and linguistic ones, there is also a sign of the psychological makeup of a nation (national character), manifested in the community. "Of its culture. Thus, this sign is not only subjective-psychological, internal, but also external, objective, for culture is a completely objective phenomenon.
Differences in the consciousness of certain collectives and communities do not affect the specific features of human consciousness, as well as the characteristics of his psyche in general: psychophysiological apparatuses, their structures and capabilities. Such differences are the invention of racists and nationalists. Differences in the consciousness of various communities are due not to nature, but to the unequal historical destinies of races and peoples, as well as the social position of various human communities living at the same time. Using biological terminology, we can say that these are not genotypic differences, but phenotypic ones. They are not eternal and not reversible, but transient and changing in the process of historical development, the change of social formations and stages of these formations. The peculiarities of the age consciousness change with the age of the given generation.
Collective consciousness is expressed not only in the forms of consciousness of certain social groups, but also in the consciousness of the whole society of a particular era, in the form of the "spirit of the times." This term, which is still out of use in the Marxist historical and sociological literature, has real meaning. Penetration into the mentality and feelings of people of a particular historical period has always been distinguished by the works of major historians and good historical novels. The theory of "empathy" is criticized by Marxism not because such a feeling does not exist, but because it does not replace the objective scientific approach. But without feeling into the material, in everyday life there can be neither a good artist, nor a playwright, nor an actor.
Consciousness of collectives of various communities changes, as a rule, more slowly than individual consciousness. A change in the consciousness of a collective begins with a change in the consciousness of its individual members. So, for example, the overcoming of bourgeois nationalism is carried out as a result of penetration and distribution in a particular collective infected with nationalism / internationalist ideology. However, certain individuals can keep the old prejudices that have already been left behind by the collective for a long time.
Individual consciousness is the consciousness of an individual, reflecting his individual being and through it, to one degree or another, social being. Public consciousness is an aggregate of individual consciousness. Along with the peculiarities of the consciousness of individual individuals, it carries a general content inherent in the entire mass of individual consciousness. As the aggregate consciousness of individuals, developed by them in the process of their joint activity, communication, public consciousness can be determinative only in relation to the consciousness of a given individual. This does not exclude the possibility of individual consciousness going beyond the limits of the existing social consciousness.
1. Each individual consciousness is formed under the influence of individual life, lifestyle and social consciousness. In this case, the most important role is played by the individual way of life of a person, through which the content of social life is refracted. Another factor in the formation of individual consciousness is the process of assimilation by an individual of social consciousness. This process is called interiorization in psychology and sociology. In the mechanism of the formation of individual consciousness, it is therefore necessary to distinguish between two unequal aspects: the subject's independent awareness of being and his assimilation of the existing system of views. The main thing in this process is not the internalization of the views of society; and the awareness of the individual and the society of material life. Recognition of internalization as the main mechanism for the formation of individual consciousness leads to an exaggeration of the determination of the internal by the external, to an underestimation of the internal conditioning of this determination, to ignoring the ability of the individual to create himself, his own being. - consciousness of the human individual (primary). It is defined in philosophy as subjective consciousness, since it is limited in time and space.
Individual consciousness is determined by individual being, arises under the influence of the consciousness of all mankind. The 2 main levels of individual consciousness:
1. Initial (primary) - "passive", "mirror". It is formed under the influence of the external environment, external consciousness on a person. The main forms: concepts and knowledge in general. The main factors in the formation of individual consciousness: educational activity of the environment, educational activity of society, cognitive activity of the person himself.
2. Secondary - "active", "creative". Man transforms and organizes the world. The concept of intelligence is associated with this level. The end product of this level and of consciousness in general is the ideal objects that arise in human heads. Basic forms: goals, ideals, faith. The main factors: will, thinking - the core and the backbone element.
There is an intermediate “semi-active” level between the first and second levels. The main forms: the phenomenon of consciousness - memory, which is selective in nature, it is always in demand; opinions; doubts.
73. The essence of science, the historical conditions of its emergence and development. Methodological problems of modern science.
Science is a system of research activities of society, aimed at the production of new knowledge about nature, society and man. Science as a specific type of spiritual pr-va, as social. the institute appears in the New Time (XV - XVII centuries).
The development of capitalism influences the emergence of science through the dominant ideology - Protestantism. Protestantism rebuilds everyday consciousness in the spirit of rationalism and practicality. Success in business is declared a godly deed.
Sciences - natural and social. A number of sciences study the process of cognition itself - logic, philosophy, etc.
The main features of scientific knowledge:
1. detection of objective laws of reality. The goal of scientific knowledge is objective truth.
2.science is focused on implementation in practice
3.the result of scientific knowledge is an integral developing system of concepts, theories, etc.
4.Special language of science - categorical apparatus
5.science works with ideal objects
6. doing science requires special preparation of the subject of knowledge
7. Science forms knowledge about the methods of scientific knowledge, i.e. methodology
The difference between science and everyday knowledge:
1.form of organization of scientific knowledge - rational-logical, allowing to represent knowledge in a rule, formula, etc.
2.Science focuses on the knowledge of the essence
The difference between science and art is thin. the image contains the imprint of the personality, the subjective moment, and science is fenced off from subjectivity.
Science development stages:
(science is preceded by protoscience, the pre-classical stage. Elements of science emerge.
I. classical science (XVII - XIX centuries). the dominance of the object style of thinking, the desire to know the subject itself, regardless of the conditions of its study II. neoclassical science (1st half of the 20th century). Rejection of the objectivism of classical science, comprehending the connection between the knowledge of the object and the nature of the means and operations of activity
III. post neoclassical science (2nd half of XX century). taking into account the correlation of knowledge about the object with the value-target structures of the subject's activity. A characteristic feature is universal evolutionism, which combines the ideas of evolution with the ideas of a systems approach and extends development to all spheres of life.
Method is a way of research, a set of rules, techniques and methods of cognition. Methodology is the teaching of methods.
In the present. time methodological issues are raised and resolved in the mainstream of the following trends:
Philosophy of Science
Materialistic dialectics
Phenomenology
Structuralism
Post positivism
Hermeneutics - theories of text interpretation
Any method is developed on the basis of a certain theory.
Classification of methods of scientific knowledge:
I. distinguish general, general and particular methods of scientific knowledge
II. taking into account the levels of knowledge, methods of empirical and theoretical research are distinguished
III. depending on the structure of cognitive activity, general logical methods of cognition are distinguished.
Empirical research methods:
Observation
Experiment
Comparison
Measurement
Observation is a purposeful perception of the phenomena of reality. The researcher does not interfere with the research. Observation - direct and with the help of instruments. Measurement - gives the quantitative side of the phenomenon.
An experiment is characterized by the intervention of the researcher in the course of the event. Experiment - mental and instrumental.
Comparison - establishes the similarities and differences between items.
Theoretical research methods:
1. the method of ascent from the abstract to the concrete. The task of theoretical analysis is to give a holistic image of an object, to discover the laws of its development. There are 2 stages of theoretical analysis:
1). The formation of abstractions, in which the individual properties of the whole are fixed. Movement from the concrete in sensuality to the abstract; 2). Movement from abstract to concrete in thinking, revealing the essence of the phenomenon
2. historical (description of the history of real objects) and logical (general direction of development) methods. They exist in unity
3. method of formalization - the ordering of a piece of knowledge using the means of mat. Logic
4. modeling - the study of objects based on the model. Models - physical and iconic
General logical methods of cognition:
Analysis - mental or real dismemberment of the whole into parts
Synthesis - the reunification of a whole from parts
Induction - reasoning from particular to general, knowledge is probabilistic
Deduction - reasoning from general to specific
Analogy - establishing similarity in some aspects of an object based on the existing similarity in other aspects
Abstraction is the process of abstraction from a number of properties of the phenomenon under study and the identification of properties of interest
Generalization - establishing common features of a number of objects
74. Dialectics of biological and social in man.
Considering the problem of anthroposociogenesis (the origin and development of a person), one cannot avoid the problem of the relationship between biological and social principles in a person.
The fact that man is dual is indisputable - he is both an animal and not an animal. This creature is natural and social. As an animal, a person has the same sense organs, systems (circulatory, muscular, etc.)
As a social being, a person develops such activities as labor, consciousness, speech.
How do these two beginnings correlate in a person?
1 extreme: reducing a person to the animal, carnal principle. Z. Freud: in all spheres of life, a person is driven mainly by animal instincts, but a person is not free, restriction, restraint and sexual energy is directed to other forms of life.
2 extreme: emphasizes the importance of social, social in a person and underestimation and ignorance of the biological foundations of human existence, the explanation of biological characteristics by social reasons: acceleration, handicapped children, the effect of radiation on genes.
The question of two types of heredity in the development of society:
Biological heredity - the possibility of reproduction and development of biological properties of people.
Social heredity is the transfer of social experience of previous generations, their culture.
As a biosocial being, a person experiences the interaction of genetic and social programs.
The carrier of genetic properties is a DNA molecule; the bearer of the social program - the experience of mankind, is transmitted through training and education. Natural selection is no longer decisive in the life of people. And the social conditions of existence began to increasingly determine the development of people and the development of society.
75. The problem of life and death in the spiritual experience of mankind.
Aspects of the problem of death:
1.How to determine that a given person has already died?
2. Maybe it makes sense to define that it is time for this person to die?
3. The incommensurability of human consciousness, a proud human spirit with the fact of his physical death.
The situation of a global civilization crisis, which can lead to the death of all mankind: the price of human life has increased, but the value has fallen. Now the awareness of their mortality causes the strongest emotional upheaval in people.
Value scale:
1. biological scale - the phenomenon of self-generation of life, its self-development.
The right to life for any living being due to his birth.
2. Draws attention to the specifics of human life. Human life is fundamentally different from the life of everything else. Life and death are not associated with the human mind, with the assessments of his contemporaries and descendants.
3. The idea of \u200b\u200bgaining immortality. Excites all mature people. Different categories of people define immortality in different ways:
Immortality in the genes of offspring - to perpetuate yourself in your children.
Mummification of the body with the expectation of its eternal preservation is characteristic of totalitarian societies
The hope for the dissolution of the body and spirit in cosmic immortality is characteristic of Eastern religious and philosophical movements
The results of human creativity - works, ideological concepts
Achievement of various states, death is a possible breakthrough into other worlds.
Medieval philosophy: human life is torment, real life will come after death.
Ancient world: life is a feast - bloody or merry.
The era of rationalism: man is a mechanism, his task is not to die prematurely, he needs to be repaired in time.
Age of Enlightenment: be guided by spiritual values \u200b\u200bin your life.
Existential philosophy: the eve of death makes a person seriously feel the value of his life.
Christianity: striving for eternal life, which will come after bodily life.
Islam: proceeds from the fact that everything is subject to the will of Allah, a lighter attitude towards death, a person can more easily become involved in a person's death. The religion that is constantly growing.
Common to Christianity and Islam: a person lives in order to die and be resurrected.
Buddhism: a person lives in order to, after dying, break the chain of rebirths, not to be reborn in this form.
Marxist philosophy: death is the natural end of all living things, the exchange between organic and inorganic nature.
Life itself is the meaning, suffering is also life.
The meaning of life has a biological origin:
1. Life for yourself, fueled by the instinct of self-preservation.
2.Life for the family - fueled by the sexual instinct
3. Life for the species, for the team.
The problem: the right to life and the right to die
Everything born of a human woman has the right to life, all living things must live.
The problem of euthanasia: what to do with those people who are doomed to die. A person should have the right to a dignified death — the position of the paternalists.
The antipaternalist position is for euthanasia. "Pater" - the family.
Paternalists: euthanasia is unacceptable, a person who has decided to die, brings suffering to his loved ones, problems arise: whoever does it, a “bad example”, suddenly a medicine will be invented and the person can be saved ..
76. The doctrine of man (philosophical anthropology). The nature of man and the meaning of his existence.
Ch-k is an individual. Individual (from Lat. Individuum - indivisible), origin. - lat. Greek translation. the concept of "atom" (for the first time in Cicero), further. - designation of a single, as opposed to a set, mass; dep. living creature, individual, dep. people - in contrast to the team, social. groups, society as a whole. Individuality is the unique originality of kl. phenomena, dep. creatures, h-ka. In the most general terms, I. as special, characterizing a given singularity in its qualities. differences, is contrasted with the typical as common, inherent in all elements of a given class or a significant part of them. Personality - hostel. and scientific. term, designation .: 1) pers. the individual as a subject of relations and consciousness. activity (person, in the broadest sense of the word) or 2) sustainable. a system of socially significant traits that characterize an individual as a member of one or another island or community. Ch-ka f. understands as integrity. The essence of h-ka is connected with societies. conditions of its functioning and development, with activity, during the cat. it turns out to be both a prerequisite and a product of history. H-k - the totality of all societies. relationships. 1) Idealistic. and religiously mystical. understanding part 2) Naturalistic. (biological) understanding part 3) Essential understanding part 4) Integral understanding part - developed individuality - variety of social. qualities. Individuality is not only different. abilities, but also represents their integrity. If the concept of individuality brings the activity of a person to the measure of originality and originality, versatility and harmony, naturalness and ease, then the concept of personality is supported. there is a consciously volitional principle in it. Ch-k as individuality express. himself in productive actions, and his actions interest us only to the extent that they receive an organic objective embodiment. The opposite can be said about personality: it is the actions that are interesting in it. Human vitality rests on the will to live and presupposes constant personal effort. The simplest, initial form of this effort is the subordination of societies. moral prohibitions, mature and developed - work by definition. meaning of life. Socrates counted that the person most of all needs to know himself and his deeds, to determine the program and purpose of his activity, to clearly understand what is good and evil, beautiful and ugly, truth and error. For S. the meaning of people. life is philosophizing, fasting. self-knowledge, the eternal search for oneself through testing. He believed that a person's actions are determined by the degree of his awareness. Thomas Aqu. believed that in ch-ke there is no other substantial form, except for only one mental. soul, and that it virtually contains within itself a feeling and nourishing soul, and contains in itself all unchanging forms, and one produces everything that is produced in other forms by more imperfect forms. Machiavely counts that the desires of the ch-ka are insatiable, and since nature has endowed a person with the ability to be able to do everything and strives for everything, and fortune allows him to achieve only a little, then the result is constant spiritual dissatisfaction and satiety of people with what they own. This is what makes them blaspheme the present, praise the past and greedily strive for the future even when they have no reasonable basis for this.
77. The problem of personality in philosophy. The main types of personality.
Currently, there are 2 concepts of personality: personality as a functional (role) characteristic of people and personality as its essential characteristic.
The first concept is based on the concept of the social role of a person. This concept, however, does not allow to reveal the inner world of people, fixing only his external behavior, the cat does not always reflect the essence of people.
The essential concept is deeper. Personality is an individual expression of the general relations and functions of people, the subject of knowledge and transformation of the world, rights and obligations, ethical, aesthetic and all other social norms. The personal qualities of people in this case are a derivative of his social lifestyle and self-conscious mind. Therefore, a person is always a socially developed person.
Personality is formed in the process of activity, communication. In other words, its form is essentially a process of socialization of the individual. This percentage requires productive activity from people, expressed. in constant adjustment of their actions, behaviors, deeds. This necessitates the development of the ability of self-esteem, which is associated with the development of self-awareness. Self-awareness and self-esteem in the aggregate form that main core of the personality, around the cat is formed a unique personality specificity.
Personally, there is a scoop of its three main components: biogenetic inclinations, the impact of social factors and its psychosocial core - “I”. This I determines the character of the person's psyche, the sphere of motivation, the way of correlating one's interests with the public, the level of aspirations, the basis for the formation of beliefs, value orientations, and worldview. It was also the basis for the formation of a person's social feelings: his own dignity, duty, responsibility, conscience, justice ... Subjectively, for an individual, a person acts as an image of his I - he then serves as the basis for internal self-esteem and represents how the individual sees himself in the present, the future, as he would like to be. Man as a person is a process that requires tireless mental work.
The main resultant personality trait is worldview. The man asks himself: who am I? why am I? what is the meaning of my life? Only having developed this or that worldview, a person, self-determining in life, gets the opportunity to consciously, purposefully act, realizing his essence.
Simultaneously with the formation of the personality, the character of the personality is formed - the psychologist is the core of the person. “It is only in character that the individual acquires his constant certainty” - Hegel.
The word character usually means a measure of personal strength, i.e. willpower. People with a strong will have a strong character. It is recognized that a great character is possessed by one who, by his actions, achieves great goals, meeting the requirements of objective, reasonably substantiated and socially significant ideals. If the character of the person is exchanged for empty and small goals, then he turns into stubbornness.
Without will, neither morality nor citizenship is possible; social self-affirmation of the human individual as a person is impossible in general.
A special component of the personality is its morality. Social circumstances often lead to the fact that a person, faced with a choice, does not always follow himself, the ethical imperative of his personality. And only personalities of high moral standards experience a deep sense of tragedy from the consciousness of their “non-personality”, that is, the inability to do what the innermost meaning of “I” dictates.
Thus, personality is a measure of the wholeness of a person; without inner wholeness there is no personality.
It is important to see in the personality not only the unified and common, but also the unique and peculiar. The uniqueness of each person is manifested already at the biologist level. Each person is biologically unique. However, the real meaning of uniqueness is connected not only with the appearance of a person, but with his inner spirit world. What is personal uniqueness? Each personality has something unique, which is connected, firstly, with hereditary characteristics, and secondly, with the conditions of the Environment in which it is grown. The peculiarities, conditions of the Environment and the activity of the individual create a unique personal experience - all this together and forms the social psychological uniqueness of the individual. But individuality is not simply the sum of these aspects, it is their organic unity, indivisible into its components. “Individuality is indivisibility, unity, integrity, infinity; from head to toe, from the first to the last atom, through and through, everywhere I am an individual being ”. Each individual person always has something of his own, at least a unique stupidity that does not allow him to assess the situation and himself in it.
Individuality is not absolute. It changes and at the same time remains unchanged throughout a person's life.
Necessity and freedom.
"Fate directs the one who accepts it, and drags the one who resists it." The question of the relationship of freedom and necessity is eternal.
People have the meaning of freedom in determining the goals of their activities, the means to achieve this goal. Freedom, therefore, is not absolute and is realized as a real possibility by choosing a specific goal and plan of action.
See question 36 on freedom and necessity.
78. Society as a developing system itself. Social structure of society.
Human society is the highest stage in the development of living systems, the main
the elements of which are people, the forms of their joint activity, primarily labor,
products of labor, various forms of property and the age-old struggle for it,
politics and the state, a set of various institutions, a refined sphere
The vital basis of the flow of social life is labor.
The unification of people into an integral system occurs regardless of their will:
the natural fact of birth inevitably includes a person in a public
see QUESTION No. 48 on the specifics of public relations.
In their actions, people proceed from their needs, motives; it means that
they act deliberately. In the course of social life, there arise and struggle
progressive and reactionary, advanced and outdated, correct and false ideas.
Countless individual and class, national
and interstate interests. The cauldron of contradictory feelings - love and
hatred, good and evil.
Social the structure of society is a set of interacting and interconnected social services. institutions, groups and layers. The main element of the social. cultures are classes.
Classes- large groups of people of different
According to their place in the historically determined system of social production,
In their relation to the means of production,
According to their role in the social organization of labor,
According to the size of the share of social wealth that they have,
Classes are groups of people, one of whom can appropriate labor to another due to their difference in the system of social structure.
These are the main class-forming features.
The auxiliary ones include: the level of education, the nature and content of work, the way of life ...
In Western sociology, with the main class-forming feature, i.e. attitude to the means of production, the theory of social stratification does not agree. On this basis, she offers her criteria:
1. As a leading criterion, the theory of social stratification offers social. prestige.
2. Self-assessments of people and their social positions are considered the main ones.
3. When considering a society, some objective criteria are taken into account: profession, income, education.
The theory of social stratification removes restrictions and a one-sided approach when considering social. structure of society. A personal approach is also used when considering social media. structure of society. This approach includes social. alienation and other characteristics. The personal approach is based on the theory of modernization, where each stage of modernization has its own type of alienation. On this basis, the 4th model of society is distinguished.
1. Traditional society with class-hierarchical social services. structure and non-economic personal alienation.
2. Modernized classical society with class-hierarchical social services. structure and economic (material) form of alienation.
3. Society with modernization of the 2nd type, i.e. with modernization in pursuit of the corporate - hierarchical structure and with a total form of alienation.
4. Postmodern society with a developed social. differentiation and removal of social. tension and social. alienation.
The social class structure of society shows that society of any type is heterogeneous. Classes, social strata, groups, individual members of society act as subjects of various kinds of activity, therefore, in society, there are movements from some social. groups and spheres to other
From some social. groups and spheres to others. On this basis, Western sociology formulated the theory of social. mobility.
Social mobility -these are the transitions of people from some social. groups and strata to others (the so-called social. displacement) or ascent to higher positions with higher prestige, income and power, or moving to lower hierarchical positions.
The term social. mobility was introduced into sociology by the American sociologist of Russian origin Pitirim Sorokin.
Distinguish between intergenerational and intragenerational sots. mobility
Intergeneration - mobility between generations, social change. positions from father to son.
Intrageneration social mobility - mobility within a generation, an individual career related to social. ascent or descent.
In the direction of movement, vertical and horizontal social services are distinguished. mobility, which also allows, when analyzing the social structure of society, to differentiate an approach to a particular group of society. Seven-class vertical classification is used in the analysis of social. mobility:
1. This is the highest class of professional administrators.
2. Intermediate technicians
3. Commercial grade
4. Petty bourgeoisie
4. Technicians and workers performing management functions
5. Skilled workers
6. Unskilled workers.
When analyzing social. Mobility also uses the method of comparative analysis of the prestige of the profession of the American sociologist Treiman.
Social problems conflicts.
Classes, social. layers, groups often come into conflict with each other, leading to conflicts. The reasons for conflicts are varied: the presence of opposing interests, a lack of life benefits, differences in goals ...
The theory of social. conflict is developed by many Western sociologists and especially the German sociologist philosopher Dahrendorf in his work "Class and class conflict in industrial society."
In his opinion, the conflict is the social norm. life, which is inevitable in any social. system. Dahrendorf distinguishes between subjects and objects of conflict, which are of a different nature. This is a lack of information, means of influence, various obstacles to achieving the goal, all kinds of social situations. choice ...
The conflict is associated with the presence of opposing interests arising in industrial relations with opposites of norms and expectations, with the positions of the social. institutions and groups.
The most difficult, in his opinion, are mass conflicts at the level of society, countries, states. Subjects of mass conflicts (classes, nation, religious community), as a rule, enter into difficult economic, political and other conflicts.
There is a special science that is engaged in the development of specific proposals and research on how to get out of crisis and conflicts — empirical sociology.
79. The concept of culture in philosophy. Culture and civilization.
A collection of mater. and spirit. values, as well as ways of creating them, the ability to use them for the progress of mankind, to pass on from generation to generation and constitutes culture. Culture - everything created by man; a set of values \u200b\u200bcreated and created by man; qualitative characteristic of the level of development of the island. Value is a fact of culture, and it is social in its essence. A huge layer of these cultural values \u200b\u200band, in general, an essential form of their expression is a system of symbols. The core of cultural values \u200b\u200bis the concept of morality. Where there is a person, his activities, relations between people, there is also culture. Culture: material and spiritual (do not oppose!). Civilization \u003d cultured nature + means of cultivation + a person who has mastered this culture, able to live and act in the cultured environment of his habitat + societies. relations (forms of social organization of culture) that ensure the existence of C. and its continuation. Ts. - sociocultural education. Not C., but K. is the only criterion for the social development of society. Culture is included in the movement of history in many ways. She is express. the personal side of the h-ka's activities in society, perform. F broadcast of experience, knowledge, results people. activity. New ideas are then included in the historical. process, introducing new elements into it. Any human invention can turn into a historical factor. development and start influencing it. An example is the invention of nuclear. weapons that from the moment of their invention began to influence the course of scientific and technological progress. To eliminate this terrible threat, various committees were created in many countries of the world. So the creation of scientific and technical. thought entered social life, influencing the social., economic. and polit. processes. But not everything that was born of human thought entered societies. life, into culture, has become a historical moment. process. Many inventions have not been implemented for various reasons, for example. invented. Polzunov in the 18th century of the steam engine (Russia was not ready for this); work in the region. genetics of Soviet scientists. During the societies. historical. process from those "proposals", cat. come from the side of culture, this is the "social. selection" of these proposals and what it will be from the current. states of development of the island.
A set of material and spiritual values, as well as ways of creating them,
the ability to use them for the progress of mankind, pass on from generation to
generation and constitutes culture.
Culture is everything created by man; set of created and created
a person of values; qualitative characteristics of the level of development of society.
Value is a fact of culture, and it is social in its essence.
A huge layer of these cultural values \u200b\u200band, in general, their essential form
expressions are composed of a system of symbols. Core of cultural property - concept
morality. Where there is a person, his activities, the relationship between
people, there is also culture. Culture: material and spiritual (not
oppose!).
Civilization \u003d cultured nature + means of domestication + man,
assimilated this culture, able to live and operate in a cultured environment
their habitat + social relations (forms of social organization of culture)
ensuring the existence of C. and its continuation.
Ts. Sociocultural education.
Not C., but K. is the only criterion for the social development of society.
80. Philosophy of history.
Fi. originates in Hegel's lectures on phi - the concept of the rationality of the world-historical process. Interest in the era of French enlightenment.
He introduced the term - Voltaire. This is a set of philosophical discourses about world history without special philosophical theory. justification of their need. and legitimate.
At present relates to the self-domain of the philosophy of knowledge, busy with the reflection of the qualities of its own development. Society, in contrast to nature.
An important problem - the direction and meaning of history - methodological approaches to the typology of the general-va-cytheria periodization of history - the criteria for the progress of the historical process.
fi tries to find general laws involving society in the universal historical process.
the task is to study the problem of the meaning and direction of history.
Necessity is such an unambiguous connection of phenomena in which the onset
causes necessarily entail the onset of an investigation.
Accident is such a connection of cause and effect in which causal
the grounds admit the realization of any of the many possible consequences.
Randomness also has reasons.
Dialectic of necessity and chance:
1) chance is a form of manifestation and addition of necessity
2) randomness can turn into necessity
Necessity is associated with dynamic laws, chance - with
statistical.
Probability is a measure of the possibility of a random event occurring.
Reality is that which has already arisen, has come true. It is a collection
realized opportunities.
Possibility is what is contained in a given reality as a prerequisite
its changes and development, unrealized reality.
Possibility and reality - 2 stages of the natural development of phenomena
nature and society. Possibilities - real and abstract:
Real is when the conditions for the transformation of an opportunity into
reality has already matured or is in the process of becoming.
Abstract - those that, under these conditions, cannot turn into
reality
Opportunities are progressive and regressive.
Conditions for turning an opportunity into reality:
1.in the development of nature, this happens spontaneously
2.in public life:
Objective - conditions of material life, processes
not dependent on people
Subjective - the conscious activity of people
Methodological significance of the categories of dialectics.
reality. The laws and categories are historical and are
the result of knowledge. Category development is the prerogative of philosophy.
82. Truth and delusion. Knowledge and Faith.
Both in the past and in modern conditions, the three great values \u200b\u200bremain the high standard of deeds and the very life of a person - his service to truth, goodness and beauty.
The first personifies the value of knowledge, the second - the moral foundations of life and the third - service to the values \u200b\u200bof art. At the same time, truth, if you will, is the focus in which goodness and beauty are combined.
Truth is the goal towards which knowledge is directed, for, as F. Bacon justly wrote, knowledge is power, but only under the indispensable condition that it is true.
Truth is knowledge. But is all knowledge truth? For a number of reasons, knowledge about the world and even about its individual fragments may include delusions, and sometimes a conscious distortion of the truth, although the core of knowledge is, as noted above, an adequate reflection of reality in the human mind in the form of ideas, concepts, judgments , theories.
But what is truth, true knowledge? Throughout the development of philosophy, a number of answers to this most important question of the theory of knowledge are offered. Even Aristotle proposed his solution, which is based on the principle of correspondence: truth is the correspondence of knowledge to an object, to reality.
R. Descartes offered his solution: the most important sign of true knowledge is clarity. For Plato and Hegel, truth acts as the consent of reason with itself, since knowledge is, from their point of view, the disclosure of the spiritual, rational fundamental principle of the world.
D. Berkeley, and later Mach and Avenarius viewed truth as the result of the coincidence of the perceptions of the majority.
The conventional concept of truth considers true knowledge (or its logical grounds) to be the result of a convention, agreement.
Finally, some gnoseologists consider knowledge that fits into one or another system of knowledge as true. In other words, this concept is based on the principle of coherence, i.e. reducibility of provisions either to certain logical settings, or to the data of experience.
Finally, the position of pragmatism boils down to the fact that the truth consists in the usefulness of knowledge, its effectiveness.
The range of opinions is quite large, however, the greatest authority and the widest distribution was and is used by the classical concept of truth, which originates from Aristotle and comes down to correspondence, the correspondence of knowledge to an object.
The classical concept of truth is in good agreement with the original epistemological thesis of dialectical materialist philosophy that cognition is a reflection of reality in the consciousness of a person. Truth from these positions is an adequate reflection of an object by a cognizing subject, its reproduction as it exists by itself, outside and independently of a person, his consciousness.
There are a number of forms of truth: everyday or everyday, scientific truth, artistic truth and moral truth. In general, there are almost as many forms of truth as there are types of occupation. A special place among them is occupied by scientific truth, which is characterized by a number of specific features. First of all, it is the focus on the disclosure of the essence, as opposed to the everyday truth. Also, scientific truth
is distinguished by consistency, orderliness of knowledge within its framework and validity, evidence of knowledge. Finally, scientific truth is distinguished by repetition and general validity, intersubjectivity.
Now let's turn to the main characteristics of true knowledge. A key characteristic of truth, its main feature is its objectivity. Objective truth is the content of our knowledge that does not depend on either man or humanity.
In other words, objective truth is such knowledge, the content of which is as it is "given" by the object, i.e. reflects it as it is. So, the statements that the earth is spherical, that +3\u003e +2, are objective truths.
If our knowledge is a subjective image of the objective world, then the objective in this image is the objective truth.
Recognitions of the objectivity of truth and the knowability of the world are equivalent. But, as V.I. Lenin, after the solution of the question of objective truth, a second question follows: "... Can human ideas expressing objective truth express it immediately, entirely, unconditionally, absolutely, or only approximately, relatively? This second question is the question of correlation truths absolute and relative ". (Lenin V.I. Materialism and empirio-criticism // Complete collection of works).
The question of the relationship between absolute and relative truth expresses the dialectic of knowledge in its movement towards truth, which was already discussed above, in the movement from ignorance to knowledge, from less complete knowledge to more complete knowledge. The comprehension of the truth - and this is explained by the infinite complexity of the world, its inexhaustibility in both large and small - cannot be achieved in one act of cognition, it is a process.
This process proceeds through relative truths, relatively true reflections of an object independent of a person, to an absolute truth, an exact and complete, comprehensive reflection of the same object.
We can say that relative truth is a step on the path to absolute truth. Relative truth contains seeds of absolute truth, and every step of cognition forward adds new seeds of absolute truth to knowledge about the object, bringing them closer to complete mastery of it.
So, the truth is one - it is objective, since it contains knowledge that does not depend on either man or humanity, but at the same time it is relative, because does not provide comprehensive knowledge about the object. Moreover, being objective truth, it also contains particles, seeds of absolute truth, and is a step on the way to it.
And at the same time, truth is concrete, since it retains its meaning only for certain conditions of time and place, and with their change it can turn into its opposite. Is rain good? There can be no definite answer, it depends on the conditions. Truth is concrete. The truth that water boils at 100 degrees Celsius retains its significance only under strictly defined conditions. The position of the concreteness of truth, on the one hand, is directed against dogmatism, which ignores the changes taking place in life, and on the other hand, against relativism, which denies objective truth, which leads to agnosticism.
But the path to truth is by no means dotted with roses; knowledge is constantly developing in contradictions and through contradictions between truth and error.
_Delusion. - this is the content of consciousness that does not correspond to reality, but is accepted as true. Take, for example, the idea of \u200b\u200bthe spontaneous generation of life, which was buried only as a result of Pasteur's works. Or the provision on the indivisibility of the atom, the hopes of alchemists for the discovery of the philosopher's stone, with which everything can easily turn into gold. Delusion is the result of one-sidedness in reflecting the world, limited knowledge at a certain time, as well as the complexity of the problems being solved.
_False. - deliberate distortion of the actual state of affairs in order to deceive someone.
Lies often take the form of misinformation - the substitution of the true false, the true false from selfish ends. An example of this use of misinformation is Lysenko's defeat of genetics in our country on the basis of slander and exorbitant praise of his own "successes", which cost Russian science very dearly.
Encyclopedias:
True, the agreement of our thoughts with reality, and also in a formal sense - the agreement of our thoughts with general logical laws. The question of the criterion of I., that is, of the foundations of reliability, is examined in the theory of knowledge (epistemology).
True, true reflection of objective reality in the consciousness of a person, reproduction of it as it exists by itself, outside and independently of a person and his consciousness. The understanding of I. as the correspondence of knowledge to things goes back to ancient thinkers. So, Aristotle wrote: "... the one who considers the divided (in reality. - Ed.) - divided and united - united ... "(Metaphysics, IX, 10, 1051 b. 9; Russian translation, M.-L., 1934). This tradition in the understanding of I. continued in the philosophy of modern times (F. Bacon , B. Spinoza, K. Helvetius, D. Diderot, P. Holbach, M. V. Lomonosov, A. I. Herzen, N. G. Chernyshevsky, L. Feuerbach and others).
In idealistic systems, I. is understood either as an eternally unchanging and absolute property of ideal objects (Plato, Augustine), or as the agreement of thinking with itself, with its a priori forms (I. Kant). German classical idealism, beginning with I. Fichte, introduced a dialectical approach to the interpretation of I. According to G. Hegel, I. is the process of the development of knowledge.
83. Forms and methods of scientific knowledge.
Methods of scientific knowledge: empirical and theoretical.
Concept method (from the Greek word "methodos" - the way to something) means a set of techniques and operations of practical and theoretical development of reality.
The method equips a person with a system of principles, requirements, rules, guided by which he can achieve the intended goal. Possession of a method means for a person the knowledge of how, in what sequence to perform certain actions to solve certain problems, and the ability to apply this knowledge in practice.
“Thus, the method (in one form or another) is reduced to a set of certain rules, techniques, methods, norms of knowledge and action. It is a system of prescriptions, principles, requirements that guide the subject in solving a specific problem, achieving a certain result in a given field of activity. He disciplines the search for truth, allows (if correct) to save time and effort, to move towards the goal in the shortest way. The main function of the method is the regulation of cognitive and other forms of activity "" Philosophy "under. ed. Kokhanovsky V.P. Rostov-n / D 2000 p. 488.
The doctrine of the method began to develop in the science of the New Time. Its representatives considered the correct method to be a guideline in the movement towards reliable, true knowledge. So, a prominent philosopher of the 17th century. F. Bacon compared the method of cognition with a lantern illuminating the way for a traveler walking in the dark. And another well-known scientist and philosopher of the same period, R. Descartes, outlined his understanding of the method as follows: “By method,” he wrote, “I mean precise and simple rules, strict adherence to which ... without unnecessary waste mental powers, but gradually and continuously increasing knowledge, contributes to the fact that the mind achieves true knowledge of everything that is available to it "R. Descartes. Selected Works. M., 1950. p. 89.
There is a whole area of \u200b\u200bknowledge that is specifically engaged in the study of methods and which is commonly called methodology. Methodology literally means "teaching about methods" (for this term comes from two Greek words: "methodos" - method and "logos" - teaching). Studying the patterns of human cognitive activity, the methodology develops on this basis the methods of its implementation. The most important task of the methodology is the study of the origin, essence, effectiveness and other characteristics of methods of cognition.
However, the nature of archetypes remains not fully understood by Jung. On the one hand, this system of archetypes is a kind of independent psychic substance inherent in humanity at any stage of its development. On the other hand, it is the result of “archaic knowledge of nature,” that is, social experience of external and internal life, accumulated by our ancestors and expressed in symbolic form, primarily in myths and religious teachings (hence the interest of Jung himself in these teachings). Among the most important archetypes, he attributed such as "Great Mother" and "Great Father", "Person" and "Shadow", "Self", etc.
"Great Mother"(Anima) is the archetype of femininity associated with the emotional principle, "Great father"(Animus) - the archetype of masculinity associated with the rational principle. Both of these archetypes can manifest themselves to varying degrees in both women and men.
Table 99. Anima and Men
Table 100. Animus and Women
A person- this is a set of social roles that we play in our life, of those masks that we wear in various situations, but even the set of these masks is not yet the true "I" of a person. Shadow- this is "the lowest man in us", i.e. the totality of our complexes (including sexual), fears, infantile desires and aggressive drives. Usually a person does not want to admit these unpleasant qualities (condemned in all cultures), therefore he projects them onto other people. It is impossible to eliminate the Shadow; it is very difficult to withstand a meeting with it. But the only way to get rid of the neuroses and sufferings associated with the Shadow is to learn to take it for granted, to learn to coexist with it. And only this allows you to stop attributing your own negative qualities to other people.
The most important archetype, according to Jung, is Self.This is the psychological image of God, the center of the universal personality, the universal basis of all individuality. It is to the understanding and direct perception of the Self that adherents of the majority of Eastern religious and philosophical teachings strive, distracting from their own personality, their individual "I" in the process of meditation and yogic practice. Realization of the Self occurs in a state of samadhi. This process of integration of the Self, i.e. the generic human "I", into the individual "I" (individuation)allows you to recover from neuroses, resolve internal contradictions and problems, allows a person to find inner integrity. This path is practically endless, so a circle inscribed in square 1 can serve as its symbol.
Transformation of archetypes.Archetypes have tremendous, impersonal, yet emotionally charged energy; feeling her
1 A circle inscribed in a square and a square inscribed in a circle are the main symbols of the Buddhist mandala.
people view archetypes with fear and awe. Its breakthroughs can lead to colossal destruction, which is why it is so important to learn how to control and direct it in the proper direction. In the past, the energy of archetypes was most often transformed into religious sacred symbols, which both revealed archetypes to people, and at the same time hid their true essence from people (thereby making contacts with them "portable"). Fear of the tremendous power of archetypes forced people throughout the history of mankind to develop rational thinking, which is especially characteristic of Western civilization.
The transformation of archetypes plays an important role in the life of both individuals and humanity as a whole. In the past, it led to the creation of pictures of a beautiful, harmonious symbolic space (Buddhist, Christian, etc.), in which a person had his own definite place and therefore could exist relatively normally. A rational analysis of religious beliefs ("storming the sacred walls"), which began with Protestantism, led to the emergence of a godless materialistic civilization (with its "symbolic poverty"), which turned out to be defenseless against unexpected breakthroughs of the collective unconscious. And this leads at the social level to wars, revolutions, riots and other acts of violence, as well as to the emergence of totalitarian ideologies, and at the individual level to mental pathologies.
However, Jung does not at all call for abandoning rationality and mindlessly copying Eastern teachings and practices. If in Western culture the world of the “One Spirit” (collective unconscious) is underestimated, then in the East it is “the world of the conscious”. Therefore, each of these cultures is one-sided, and one should strive for a harmonious fusion of both of these approaches.
The concept of "synchronicity".Another interesting concept of Jung is his doctrine of synchronicity, introduced by him to explain the phenomenon of clairvoyance (the ability to “see” and experience by an individual phenomena that he cannot perceive directly, for example, events occurring at a great distance 1).
According to Jung, between the human psyche and reality there is a special connection - not causal (causal), but semantic, allowing
1 In particular, Jung relied on reports of visions of Swedenborg.
which is simultaneously (synchronously) manifested by events in the real (physical) world and in the psyche of people 1. Jung assumed that this is due to the appeal of clairvoyants to the collective unconscious, and this, in turn, has direct access to the very essence of physical reality.
Moreover, for the collective unconscious, space and time are relative, and archetypes as forms of the World Spirit are eternal, i.e. timeless 2. These ideas were used by Jung to explain not only clairvoyance, but also other very different parapsychological phenomena, as well as ancient magic.
1. Development of views on consciousness. Ancient Greeks they did not separate consciousness and soul, which was interpreted as a phenomenon inherent in both man and animals, and even things had a soul. With the advent christianity there is an understanding that the soul can be directed not only to the external world, but also to the person himself. In philosophy New time consciousness is considered as a method of rational cognition, self-consciousness is included in the structure of consciousness. Understanding the integrity of consciousness begins with I. Kant - in consciousness “there are special, immediate, initially given knowledge about something integral and we only begin to cognize the world and become aware of ourselves in it when we discover them”. The opposite has become marxist the thesis that consciousness is secondary, it is a product of the material world (brain) and reflects a really existing being. IN XX century Attempts are being made to model consciousness, imitate it, and create artificial intelligence.
2. Modern concepts of consciousness.
A) The essence of consciousness. FROM. – a phenomenon that is studied by many sciences. The study of consciousness as a whole is engaged in philosophy. She defines consciousness as the highest, peculiar only to people and associated with speech brain function, which consists in a generalized and purposeful reflection of reality.
Thanks to S., a person can preliminarily comprehend his actions and foresee their results, intelligently regulate and control his behavior.
3. The structure of consciousness. In the process of consciousness, as in any activity, the subject is involved - the one who is aware of and the object - that which is realized. Moreover, the subject and the object may coincide, since Ch. Possesses self-awareness.
A. Objects C.
B. Mechanisms C ... Thus, elements of consciousness are sensations, perceptions, representations, thinking, memory, will, feelings, emotions, interests. The way in which consciousness exists, and how something exists for it, is knowledge.
IN ... ABOUT the role of consciousness in a person's life they are judged in two ways: he is assessed not only as a miracle of miracles and a divine gift, but also as an eternal damnation of a person, since possessing consciousness, he also realizes his finitude, mortality, which inevitably leaves an imprint of tragedy on his whole life.
D. Subject of consciousness is a person, an individual. Everyone has their own individual consciousness - the spiritual world of the individual, reflecting the world through the prism of the specific conditions of life and activity of a given person. This is a set of ideas, views, feelings characteristic of a particular person, in which his individuality is manifested. In associations of people, public consciousness is formed.
4. Dialectics of individual and social consciousness. Public consciousness is formed on the basis of the consciousness of individual people, but is not their simple sum. It is a collection, a revised synthesis of ideas, theories, views, perceptions, feelings, beliefs, emotions of people, moods, stereotypes that are most essential and common for a given community.
The individual is finite and limited, his individual consciousness "lives and dies" with him. In the system of society, it acquires a kind of immortality. The mechanism that realizes the transformation of individual consciousness into public, and social into individual, is the process of communication.
Not only public consciousness is formed on the basis of individual, but also individual consciousness bears the stamp of the public, because any individual is the bearer of public views, habits, traditions that originate from the depths of centuries. Newton emphasized that he was able to make his discoveries because "he stood on the shoulders of such giants of thought like Galileo, Kepler and many others." At the same time, the individual consciousness can oppose the public. The most striking example of this confrontation is the fate of Giordano Bruno.
5. Types and forms of social consciousness
A. Depending on the main object of the reflection, such types of public consciousness as political consciousness, legal consciousness, moral consciousness, aesthetic consciousness, religious and atheistic consciousness, natural scientific consciousness, economic consciousness, ecological consciousness.
B. The main forms in which social consciousness exists are social psychology and social ideology.
| Forms of public consciousness | Signs of forms of public consciousness |
| Social psychology | it is a set of feelings, emotions, unsystematized superficial views, moods, customs, traditions, habits that have formed by themselves under the influence of immediate social existence; lies at the basis of everyday consciousness, is directly woven into the everyday practical life of people. |
| Ideology | it is a set of ideas, views, theories that reflect social relations in a more systemic form. This is a system of theoretical views, reflecting the understanding of the society of the world as a whole. It is a product of theorists' activities and is usually related to their interests. It includes political and legal views, theories, philosophy, morality, art, religion. |
C. Social psychology and ideology together form mass consciousness - this is the consciousness of most people. An example of mass consciousness is public opinion. Public opinion can be true or false, emerge spontaneously, or be formed by the state. For example, during the Cold War era, intolerance towards Western capitalist society was formed in public opinion.
The formation of public opinion is also influenced by collective unconscious attitudes.
6. Individual and collective unconscious
A. The essence of the unconscious. The totality of mental processes, functions, operations and states that are not represented in the structure of consciousness are called unconscious. A person is not aware of these processes, but they affect his mood, attitudes and behavior.
B. Types ( levels) of manifestations of the unconscious.
| Levels of the unconscious | Signs of levels of the unconscious |
| reflexes | mental reactions of a person to various stimuli, about which he himself is not aware. |
| affective actions | committed in a fit of extreme emotional excitement, when emotions seemed to overwhelm consciousness |
| fainting and sleep | a person's consciousness is completely or partially turned off |
| "Mechanical actions" | operational attitudes and stereotypes of automatic, algorithmic behavior, which are developed on the basis of multiple repetitions, skills |
| intuition | the ability of consciousness to directly comprehend the subject of cognition without preliminary deliberation (the process of forming intuitive knowledge itself is not realized, but it may be based on the awareness of the problem being solved itself, the previous life experience of a person) |
| insight | (from the English insight - understanding] is a sudden and irreducible understanding of the essential relations and structure of the situation as a whole, through which a meaningful solution to the problem (discoveries of Archimedes and Newton) is achieved. |
| The next level is the individual and collective unconscious |
C. Individual and Collective Unconscious
Like consciousness, the unconscious can be individual and collective. "Individual unconscious" - unconscious drives, reactions, semantic and behavioral attitudes of an individual, which are usually formed under the influence of individual facts of his personal experience, which he does not remember. Most often these are impressions of early childhood. Superindividual or collective unconscious - assimilated by a subject, a member of a social group, typical patterns of behavior that he is carried out, but not realized. In psychology, such stereotypes are called complexes. For example, the Mission complex is that people are waiting for a savior who will change their lives for the better - it can be a prophet, a knight on a white horse or a talented almighty ruler, but people are psychologically ready for his arrival and believe in him.