“1.Write the text (1) Ancient books were written on parchment - a special way of processed calfskin. (2) Historians claim that for one book, depending on ... "
1.write the text
(1) Ancient books were written on parchment - a specially processed calfskin. (2) Historians claim that one book, depending on the size and number of sheets, required from 10 to 30 animal skins, which is why the book was not cheap. (3) To keep it safe, it was “dressed” in leather and wood binding, decorated with metal - a kind of dust jacket.
(4) They tried to decorate handwritten books with wonderful drawings. (5) A small ornamental frame was made in front of the text -
screensaver. (6) The first, capital letter - the initial - was written larger and more beautiful than the others, sometimes giving it the appearance of a man or an animal. (7) Usually the initial was red - since then they say "write from the red line." (8) The section of the text ended with an ending -
Form start
a small drawing, more often the image of two birds. (According to Yu.S. Ryabtsev)
2. In which example is the highlighted word an epithet? Write down this epithet.
CALFSKIN (offer 1)
MANUSCRIPT BOOKS (proposal 4)
WONDERFUL drawings (proposal 4)
RED color (offer 7)
SMALL pattern (proposal 8)
Form start
3. From sentences 7-8, write out a synonym for the word FIGURE
End of form
Form start
End of form
Form start
4. In which word of the text does the spelling of the prefix depend on its meaning? Write this word down.
processed
safekeeping
giving
ended
small
Form start
5. Continue the phrase so that it contains the correct explanation of the spelling of NN in the word OLD (sentence 1).
End of form
Form start
6. In one of the words below, a mistake was made in the formation of the word form. Correct the mistake and spell the word correctly.
(behind) two
Form start
7. Among sentences 2–4, find sentences with homogeneous members. Write down the numbers of these sentences
End of form
Form start
End of form
Form start
End of form
Form start
9. Continue the phrase so that it contains the correct explanation of the continuous spelling NOT in the word SMALL (sentence 8).
End of form
Form start
10. From sentences 1-3, write out a reflexive verb.
End of form
Form start
What forms of the adjective RED are misformed? Enter the answer numbers.
1) redder
2) more red
3) redder 4) reddest
End of form
Form start
11. To which word of the text is the rule "The spelling of the unstressed personal ending of the verb depends on the conjugation"? Write this word down.
required
claim
12. Which sentence in the text explains why the ancient books survived for a long time? Write down the number of this sentence.
Form start
13. Find a series of words in which both words contain an unstressed verifiable root vowel. Continue this series with one word from the text, also containing the unstressed verifiable vowel of the root. Write down the resulting series of words (three words).
ornamental, decorate,<…>
quantity, antique,<…>
drawing, image,<…>
ending, initial,<…>
End of form
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Russian culture originated many centuries ago. Even in pagan times, the Russians decorated themselves and the space for life (house, yard, household items) with original patterns. If a drawing repeats and alternates individual details, it is called an ornament.
Folk ornament necessarily uses traditional motives. Each nation has its own. Russian ornaments are no exception. When we hear this phrase, embroidered shirts and towels immediately appear in our imagination. They have horses, ducks, roosters and geometric shapes.
Traditional Russian ornament
An excursion into history
The primary unit of society is the family. And it is to families that we owe the first folk patterns. In ancient times, animals and plants had a totemic meaning. Each family believed that it had one or another patron. For generations, family members have used objects with symbols of a kind, considering them to be protection and help.
Gradually, the family drawing went beyond the family and became the property of relatives. Several genera exchanged their designs. Thus, already the entire tribe used symbols that originally belonged to certain families.
Over time, the patterns became more, the circle of their users expanded. This is how Russian folk ornaments appeared in Russia.
Even in the exterior of the houses, symbolism was traced. You will notice that different colors were used for needlework in different areas. There is a simple explanation for this. In the old days, only natural dyes were used. They were produced in an artisanal way. So, the availability of raw materials for paints often determined the entire palette of works.
V different regions had their favorite "adornments". It is no coincidence that "paisley" is one of the motives for the ornaments of the eastern regions. Homeland of "Indian cucumber" Persia in the east.
Meaning and meaning
A creative fusion of nature and religion. So briefly, you can describe national, including Russian, ornaments. In other words, an ornament is a symbolic description of the world.
Ornamental elements were not only decoration. They carried a semantic and ritual load. They can not only be viewed, but also read. Very often these are conspiracies and amulets.
Each symbol has a specific meaning:
- Alatyr is perhaps the main of the Russian and Slavic signs. It is a symbol of the infinite universe, the duality of the world and its balance. The source of life, consisting of masculine and feminine principles. The eight-pointed Star of Alatyr and the Stone of Alatyr were often used in patterns. They were expected to help in different life situations.
Sacred Alatyr - Another symbol that was very revered and often used in patterns is the World Tree of Life (or the Tree of Reign). It was believed that it grows on the Alatyr Stone and the gods rest under its crown. So people tried to protect themselves and their family under the branches of the Tree of Life and with the help of the celestials.
One of the variants of the image of the Tree of Reign - Various swastikas are also a popular motif in Russian and Slavic handicrafts. Of the swastikas, Kolovrat can be found more often than others. Ancient symbol sun, happiness and kindness.
Variants of the image of the symbol of the sun among the Slavs - Orepey or Arepey is a rhombus with combs on the sides. His other names are: Comb rhombus, Oak, Well, Burdock. It was considered a symbol of happiness, wealth, self-confidence. When located on different parts of clothing, it had a different interpretation.
Orepey symbol - Animals and plants that surrounded people and were deified by them are a constant theme of patterns.
Slavic symbolism is very diverse Of particular importance was the number of alternations of elements in the ornament. Each number carried an additional semantic load.
Beauty and protection
The aesthetic meaning of the ornaments was combined with the totem one. Magi and shamans applied symbols to ritual clothing and utensils. Ordinary people also put a special meaning in traditional drawings. They tried to protect themselves with amulet embroidery, applying it to certain parts of their clothing (to protect the body). Table linen, household items, furniture, parts of buildings were also decorated with appropriate patterns (to protect the family and home).
The simplicity and beauty of ancient ornaments keep them popular today.
Amulets were decorated with traditional ornament Trades and crafts
Gradually, with the development of civilization, ancient patterns were transformed, some of them became identification marks of certain folk crafts. They have become independent crafts. Usually, crafts have a name corresponding to the area where they are produced.
The most popular are:
- Porcelain and ceramics "Gzhel". Her style is a characteristic blue paint on a white background. Named after the settlement of Gzhel, Moscow region, where the production is located.
Gzhel painting - an old craft - "Zhostovo painting" can be recognized by flower bouquets on a black (less often green, blue, red) metal tray covered with varnish. The fishing center is located in Zhostovo (Moscow region). The beginning of this craft was laid in Nizhny Tagil, where the production of Nizhny Tagil trays still exists.
Luxurious Zhostovo painting - "Khokhloma" is a decorative painting on wood. It is characterized by black, red and sometimes green patterns on a golden background. Her homeland and place of registration is the Nizhny Novgorod region.
Khokhloma is popular today - Sloboda Dymkovo is the homeland of Dymkovo, and the city of Kargopol, respectively, Kargopol, the village of Filimonovo Filimonovskaya, Stary Oskol, Starooskolskaya clay toys. They all have a characteristic pattern and color.
Stary Oskol clay toys - Pavlovsky Posad wool shawls are the visiting card of Pavlovsky Posad. They are characterized by a volumetric printed floral pattern. Red and black are their traditional colors.
Traditional Pavloposad shawl is a truly luxurious accessory Continuation can be very long: Fedoskinskaya and Palekhskaya miniatures, Gorodets painting, Orenburg downy shawl, Vologda, Eletsk, Mtsensk lace. Etc. It is very difficult to list everything.
We draw in folk style
Today many people wear clothes and things in folklore style. Many craftswomen want to create something unique themselves. They can take rapport as a basis. finished product or create your own sketch.
To successfully complete this idea, you first need to:
- Decide whether it will be a separate pattern or ornament.
- Decompose the drawing into simple details.
- Take graph paper, make markings, marking each fragment and its middle.
- Draw the first elementary detail in the center.
- Gradually, step by step, add the following fragments.
And now a unique pattern is ready.
Anyone can draw a similar pattern. About Russian embroidery
Patterns, techniques, colors of Russian embroidery are very diverse. The art of embroidery has a long history. It is closely related to the way of life, customs and rituals.
Color is an important component of needlework.
People endowed him with sacred properties:
- Red is the color of life, fire and sun. Of course, it was often used when embroidering. After all, it is also beauty. As a talisman, he was called upon to protect life.
- White is the color of pure snow. A symbol of freedom and purity. He was considered a protector from the dark forces.
- Blue color of water and clear sky. Symbolized courage and strength.
- Black in the ornament meant earth. Zigzag and wave, respectively, not plowed and plowed field.
- Green is grass, forest and their help to man.
Traditional Russian embroidery The thread was also endowed with certain qualities:
- Linen is a symbol of masculinity.
- Wool is protection, patronage.
In combination with patterns, special-purpose products were created.
For instance:
- Roosters and red horses were supposed to protect the baby.
- For the successful completion of the work, they embroidered with green and blue linen.
- They embroidered with wool for diseases and against bad influences.
- For women, things were often embroidered in black to protect motherhood.
- The men were protected with green and blue patterns.
Of course, a special set of symbols and drawings was developed for each case and person.
This embroidery will look elegant on any fabric. Folk costume
Folk costume embodies and reflects tradition. For centuries, craftswomen have transformed a nondescript fabric into a unique work of art. WITH early age girls learned the secrets of needlework. By the age of fifteen, they had to prepare for themselves casual and party clothes and a set of towels, tablecloths and valances for several years.
The cut of the suit itself is simple, rectangular. Linen or woolen fabric of various qualities. The women pulled on the fabric (some of the threads were removed) and received new fabric. Hemstitching and other embroidery were performed on it.
Russian folk costume is diverse Of course, the clothes differed in characteristic patterns depending on the locality. It can be divided into two groups:
- Central Russian. Differs in multicolor. Of the techniques, counting smoothness, cross, braids, hemstitching are often found. In the southern regions, lace, ribbons or strips of fabric are also used to decorate clothes. The pattern is often geometric. Orepey was especially loved in different versions.
- North. For her, the characteristic techniques are satin stitch (colored and white), cross, painting, white stitching and cutouts. Artistic motives were used more often than geometric ones. The compositions were performed mainly in one color.
Russian embroidery is unique. It features stylized images of animals and plants, as well as a wide variety of geometric patterns.
Keeping traditions
Exploring national traditions and handicraft techniques for preserved products, modern craftsmen adapt them to modern requirements. On their basis, fashionable original things are created. These are clothes, shoes, underwear.
Valentin Yudashkin is one of the recognized fashion designers who includes folk motives in each of his collections. Foreign couturiers, such as Yves Saint Laurent, are also inspired by the Russian heritage.
Russian collection Yves Saint Laurent In addition, folk crafts continue traditions and improve craftsmanship in accordance with modern requirements. You can add enthusiasts who are not indifferent to traditional creativity. They independently study, collect and create in the folk style.
Russian patterns continue to bring beauty and joy to people, and also preserve historical information.
All-Russian test work for grade 7. Option 1.
Completed by Marina Yuryevna Gorbacheva, teacher of Russian language and literature at MBOU Secondary School No. 154 in Yekaterinburg
Read the text and complete assignments 1-5.
(1) Style is used for paperwork in the state, public life of the country. (2) An example of this style is the Constitution of the Russian Federation. (3) But not only at the state level, texts of this style are created, any person throughout his life has to draw up contracts, write applications, fill out questionnaires, and receive certificates.
1. Which word ovo (combination of words) should be in place of the gap in the first
sentence text?
2. Write out the grammatical basis from the second (2) sentence of the text.
Answer: _______________________
3. In place of the gap, insert a word, indicating the correct characteristic of the first (1) sentence of the text.
The sentence is simple (by the number of grammatical bases), (by the presence minor members suggestions).
Answer: _______________________
4. Indicate which part of speech is the word SUCH from the third (3) sentence of the text. Answer: _______________________
5. Write out from the text the word with the meaning "the basic law of the country." Answer: _______________________
Read the text and complete assignments 6-20
(1) Ancient books were written on parchment - in a special way
processed calfskin. (2) Historians claim that one book, depending on the size and number of sheets, required from 10 to 30 animal skins, which is why the book was not cheap. (3) To keep it safe, it was “dressed” in leather and wood binding, decorated with metal - a kind of dust jacket.
(4) They tried to decorate handwritten books with wonderful drawings.
(5) A small ornamental frame was made in front of the text - a headband. (6) The first, capital letter - the initial - was written larger and more beautiful than the others, sometimes giving it the appearance of a man or an animal. (7) Usually the initial was red - since then they say "write from the red line." (8) The section of the text ended with an ending - a small drawing, more often the image of two birds.
(According to Yu.S. Ryabtsev)
1-2 sentences. Answer: _______________________
7. Which sentence of the text explains why the ancient books survived for a long time? Write down the number of this sentence. Answer: _______________________
8. Among the sentences of the text, find those that contain the information necessary to answer the question: "Why did you come up with the expression to write from the red line?" Write the numbers of these sentences. Answer: _______________________ 9. Continue the phrase so that it contains the correct explanation
spelling НН in the word OLD (sentence 1).
Answer: In the word OLD it is written -НН-, because ...
10. Find a series of words in which both words contain an unstressed verifiable root vowel. Continue this series with one word from the text, also containing the unstressed verifiable vowel of the root. Write down the resulting series of words (three words).
ornamental, decorate,
quantity, antique,
drawing, image,
ending, initial,
Answer: _______________________
11. In which word of the text does the spelling of the prefix depend on its meaning? Write this word down.
processed
safekeeping
giving
ended
small Answer: _______________________
12. To which word of the text is the rule "The spelling of the unstressed personal ending of the verb depends on the conjugation"? Write this word down.
wrote
required
claim
did
they say Answer: _______________________
13. Continue the phrase so that it contains the correct explanation of the continuous spelling NOT in the word SMALL (sentence 8).
Answer: NOT in the word SMALL is written together, because ...
14. What forms of the adjective RED are formed incorrectly? Enter the answer numbers.
1) redder
2) more red
3) redder
4) the reddest Answer: _______________________
15. In one of the words below, a mistake was made in the formation of the word form. Correct the mistake and spell the word correctly.
require
(behind) two
(from) letters
(see you Answer: _______________________
16. From sentences 1-3, write out a reflexive verb. Answer: _______________________
17. In what example is the highlighted word an epithet? Write down this epithet.
CALFSKIN (offer 1)
MANUSCRIPT BOOKS (proposal 4)
WONDERFUL drawings (proposal 4)
RED color (offer 7)
SMALL pattern (proposal 8) Answer: _______________________
18. From sentences 7-8, write out a synonym for the word FIGURE. Answer: _______________________
19. In the sentences below from the text read, the punctuation marks are numbered. Write down the number (s) representing the punctuation mark (s) separating the parts of the complex sentence.
Historians claim (1) that one book, depending on the size and
the number of sheets required from 10 to 30 animal skins, (2) here
why the book was not cheap. To keep it safe, it was “dressed” in leather and wood binding, (3) decorated with metal - a kind of dust jacket ... The section of the text ended with an ending - a small drawing, (4) more often with the image of two birds. Answer: _______________________
20. Among sentences 2–4, find sentences with homogeneous members.
Write down the numbers of these sentences.
Answer: _______________________
Answers:
1.formally business business
2.example - the Constitution example - the Constitution of the Russian Federation
3.common
4.pronoun demonstrative pronoun
5. Constitution
6. Report cognitive information about handwritten books.
Answers:
9. The word OLD is written -НН-, because this adjective is formed with the suffix -Н- from the stem of the noun ending in -Н-.
10. vintage any other word from the text with a testable unstressed vowel root.
Answers:
11. giving
12.approve
13. NOT in the word SMALL is written together, because it is
an adjective can be replaced with a synonym without NOT,
for example the word "small".
14. 3, 4
Answers:
15. (with) her (with) her
16.required
17.wonderful (drawings)
18.Picture
19. 1, 2
20. 2, 3
References:
- FIPI website. An open bank of assessment tools in the Russian language. Control measuring materials in the Russian language in the 7th grade - http://www.fipi.ru/newrubank
Presentation background - http://www.xsjjys.com/old-paper-wallpapers.html
Person- this is an individual in the unity of natural and social, physical and mental, material and spiritual signs with a predominant emphasis on the analysis of natural, physical and material.
Under an individual is understood as a separate representative of the human race, the bearer of all its main anthropological and social attributes, which are reflected in the concepts of "physical organization", "mental organization" and "social organization" of a person. The individual, therefore, is a biosocial being, a product of natural evolution and social relations, a set of stable and changeable.
Personality- this is a person whose social characteristics and roles are distinguished first of all, expressed in a concrete-individual form at a certain stage of his life cycle or socio-historical development. The personality acts as a unit of subject-object relations in society, the bearer and exponent of the social and social.
Firstly , personality is a concrete person as a carrier of consciousness. A child with birth, for example, is not yet a person, since he is not aware and does not evaluate either himself or the world around him. With the appearance of such signs of consciousness as goal-setting, recognition, awareness (control), attention, assessment, memorization, controlled reproduction of thoughts and others, his personality traits begin to form.
Secondly , a person is guided in society by its values, carries out socially useful activities, performs public duties. At the same time, a person takes into account his own values, carries out self-development, correlates personal and public interests, realizes his responsibilities to himself and to other people.
Thirdly , an essential feature of a person is her personal dignity. Every personality has a set of properties that determine its uniqueness. The value comprehension of one's uniqueness, significance, personal qualities and capabilities constitute the basis of a person's self-esteem, that is, her dignity. Dignity is protected and protected by the individual, as well as by the relevant norms of society.
Fourthly, a person has the ability to be accountable to himself and to society for his actions and actions.
Personality personality expresses a set of features that determine the uniqueness and originality of its functioning and development, behavior, communication and activity. First of all, dignity consists in individual characteristics that are positively assessed by a person and protected by him. The main ways of expressing the dignity of a person are conscience, honor, duty. The individuality of the personality is also manifested in the peculiarities of thinking, the orientation of the worldview, in a special correlation of physical, mental and social qualities, in character and temperament. The individuality of the individual is fixed in the style and way of life, in the name, characteristics of behavior, communication and activity.
The concepts of "man", "individual", "personality" and "individuality" underlie the philosophical concept of personality. It includes: identification of personality; the ratio of natural and social, physical and mental, material and ideal (spiritual); the study of the emergence of man and society; analysis of the content and structure of the personality, its human qualities; dialectics of personality and society, nature and personality; research of the constructive and destructive in the personality, humane and aggressive; personality typology; explanation of the social status of a person, its meaning of life; the ratio of death and immortality and other elements.
Personality is the individual focus and expression of social relations, the subject and object of cognition, the transformer of both oneself and the world, a set of rights and obligations, ethical, aesthetic and other social norms. At the same time, the personal qualities of a person are derived from his social lifestyle and living conditions in nature. Therefore, a person is always a socially developed person.
In the conceptual analysis of personality, four main approaches can be distinguished: essential, meaningful, structural and typological, each of which can be considered in more detail in sociological, psychological, legal, moral, political and other aspects.
The essential approach expresses the process of socialization of the individual in unity with its physical and mental development. In society, the personality is the totality of social relations. In nature, a person is a person, a physical organism, a bearer of signs of inanimate and living nature. Personality is formed in the process of activity and communication. In other words, its formation is the process of socialization of the individual. This process is accompanied by both the typification of the personality and the formation of its internal unique appearance. Self-knowledge, self-esteem and self-regulation in the aggregate form the main core of the personality, around which a personality "pattern" unique in its richness and variety of subtle shades is formed, its specificity inherent only in it.
The sociality of a person is the degree of a person's involvement in social life through the unity of communication and isolation, labor and socio-political activity for oneself and others. It is consolidated in the totality of the social qualities of the individual: economic, political, legal, moral, spiritual, etc. The sociality of the individual is manifested as the reproduction of the person himself, as well as of society.
But if the essence of a person is a typical personification of social relations, then a specific person can express his social essence in the form of individuality. Individuality reveals the originality of the combination of properties, abilities and capabilities of a person, the way of her being as a subject of independent life. As an individual, a person creates his own image, is the "author" of his actions. The individual "I" is the center of the personality, its core. Therefore, if a person is individual, then individuality is its specificity.
In terms of content, a personality appears as a set of all its aspects and properties, the unity of the components of the physical state and the development of the spiritual world, as a manifestation of individual-personal functions and social roles, specifically unique material-biological, mental and social traits, manifested in the connections and relationships between the personality and society, between the culture of the individual and the culture of society.
Structurally, the personality is a relatively stable, coordinated, independent, dynamic, self-regulating system of content elements. The main elements of the structure that express its content are: a) the spiritual world of the individual; b) her social-role complex, c) natural qualities. There are other approaches to the analysis of personality structure.
Each structural element has its own microstructure. Structural and microstructural elements are in dynamic unity, forming such an integrity that is an integral characteristic of the relationship and interaction of a person (personality) with the system of social relations. As a result, the improvement of the socialization of the individual is carried out and his contribution to social development is carried out. There is a process of assimilation of social values and objectification of the social essence of a person, a social type of a person is formed.
The typological definition of personality is based on the idea that its formation is a stable, natural process of assimilation of elements of the surrounding natural and social environment. Socio-typical traits possessed by large groups of people manifest themselves in a person in a uniquely individual way, but they express not only the singular characteristic of a given person, but also the special (typical) and general (universal). A person does not immediately become a socially typical personality, but outside a social community of a certain type there is no personality type either. The following are distinguished as the main social types of personality: social-class, social-professional and national-ethnic.
Thus, in the aggregate of essential, content, structural and typological characteristics, a person is revealed as a person, a person as a person and an individual.
The relationship between personality and society.
The relationship between society and personality is expressed in their dichotomous nature, as well as in relative independence. This ratio represents both a whole and a part. The individual and society have differences... Personality is the unity of the physical living organism and consciousness. Society is a set of individuals connected with each other by goals, tasks of life, interests, a way of organizing life, etc. A person has a carrier of consciousness - the brain. Society does not have a material carrier of consciousness. Public consciousness functions on the basis of communication and activities of individuals and their spirituality. Personality is the unity of physical and social qualities, physical and spiritual culture. Society is the bearer of social qualities, as well as material and spiritual culture, culture of various subjects. The personality has its own inner world, closed to other people and quite local. The spirituality of a society is an expression, first of all, of the typical in the spiritual world of its members. She is usually open-minded.
The personality functions and develops according to its own laws. The progress and regression of society are expressed by other laws. Personality as a person is physically finite, it is characterized by a cycle of life. Society will exist on the planet as long as natural and social conditions its normal functioning and development. These and other differences characterize the relative independence of the individual and society.
The patterns of interaction between the individual and society include:
First, the determining influence of the social environment on the formation of the personality, mediated by the inner mental world of a person.
Secondly, the active reverse influence of the personality on the social environment, social relations, mediated by the functional structure of the personality.
Thirdly, the formation and development of social relations occurs in the process and on the basis of human activity.
Fourth, the dependence of the formation of consciousness and the creative activity of an individual on the nature of life, on the richness of her actual relationships with other people.
Fifth, the unity of communication and isolation of the individual with the leading role of communication both in the process of its formation and in public life.
The relationship between the individual and society in the process of historical development has changed significantly. In ancient societies, the person was dependent on the clan collective, on the tribe, and also on nature. This held back the process of individual development and socialization of the individual. Slave-owning societies were accompanied by active processes of social division of labor. There was a differentiation of people's interests and their value orientations. But personal dependence on slave owners did not allow active development of the process of understanding one's “I” neither for slaves, nor for slave owners, nor for free poor citizens.
The Middle Ages determined the relationship of the individual and society with the agricultural and craft community, feudal property and religion. The meaning of life was associated with striving for God, deliverance from sinfulness. The social activity of the individual was low. Often it was suppressed by religion if it contradicted the symbols and dogma of religion. The Renaissance proclaimed anthropocentrism and humanism as the main principles of interaction between the individual and society, but soon it was revealed that they were utopian and impossible to implement in practice.
The modern era has affirmed the freedom of the individual: economic, social, political and spiritual. A person received ample opportunities for the manifestation of his capabilities and abilities in society. But the socialization of the individual and his creative activity began to be largely determined by private property, individual selfish interests, the desire for profit, political and moral hypocrisy, and bureaucracy. Modern society seeks to establish a personality corresponding to the human status in a person. Much attention is paid to the proclamation of individual rights and freedoms, guarantees of their implementation in practice. Less discussed are the issues of the duties and responsibility of the individual to himself, nature and society. The moral and legal regulation of the interaction between the individual and society, the individual and the state, interpersonal communication and behavior requires significant improvement.
Summarizing the above, we can say that in each historical epoch there was a special set of conditions that determined the social type of a person and the nature of his relationship with society. Historically, there have been three main types of relationships between a person and society:
1. Relations of personal dependence (typical for all pre-capitalist societies).
2. Relationship between material dependence and personal independence. They arise with the formation of a capitalist society.
3. Relationships of free individuals that are formed in modern society.
Thus, having a typical physiological and social organization, a person carries out his life activity in society mainly on the basis of consciousness. Typical personality characteristics are complemented by signs of differences between people. The totality of personality characteristics expresses its individuality. Humans have common characteristics that distinguish them from animals. But each person is unique, unique in his individuality. At the same time, the history of mankind appears as a process of the formation of human freedom and his understanding of the meaning of life, as a process of increasing development of the essential forces of the individual.
Philosophical Encyclopedic Dictionary. - M .: Soviet encyclopedia. Ch. edition: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983.
PERSONALITY PERSONALITY, person (from lat. persona - a mask, the role of an actor). Already at the end of antiquity, the individual is called this way, since he is not only a natural organism, but manifests itself in his human quality. Everything that relates to a person, a person, is called personal. With a change of views, and especially with the accumulation of knowledge about man the concept of personality also changes. In the process of historical development, especially since the beginning of modern times, many interpretations of personality appear in a philosophical guise, and almost all of them, in one way or another, are reduced to the Cartesian dualism of body and soul and, therefore, to its religious (Christ.) Source - be it dualism between I and not-I (Fichte), the dualism of nature and spirit (Hegel), will and representation (Schopenhauer), life and spirit (romanticism, more recently - Klages), conscious and unconscious (romanticism, E. Hartmann, psychoanalysis) or actual being and existence (Kierkegaard, modern existentialism). Personality is an ethical phenomenon. It represents the content, center and unity of acts intentionally directed at other individuals. Just as each subject owns an object, so each person owns, grammatically speaking, a "second person": every "I" belongs to "you". “By personality we mean a human individual, since he - as an actor, endowed with will and aspirations, as a representative of his thoughts, views, judgments, as a being with claims and rights, moods and assessments - appears to be united with other similar human individuals and recognizes about their manner of addressing, statements, will and aspirations, meets their thoughts, views, judgments and takes some position in relation to their claims, moods and values ”(N. Garman); cm. See also REALITY. In addition, another person is a bearer of an objective spirit. WITH 18th century (especially since Kant and Herder) personality begins to be distinguished from individuality.
Philosophical Encyclopedic Dictionary. 2010.
PERSONALITY human. the individual as a product of societies. development, the subject of labor, communication and cognition, determined concretely-historian. living conditions of society. Personality in philosophy and sociology The concept of L. should be distinguished from the concepts of the individual and individuality. The concept of "human. Individual" means only belonging to a human. kind and does not include specific social or psychological. characteristics. The concept of individuality, to-rum operates on psychology, denotes a set of inherited and developed in the process of ontogenesis physical. and mental. features that distinguish this individual from all others. The concept of L. denotes an integral person in the unity of his individual abilities and social functions (roles) performed by him. In his theory, the opposition between materialism and idealism is clearly manifested. From t. Sp. idealism, L. is a spiritual being who autonomously creates history. From t. Sp. historical materialism, L. is a product of societies. development, it is the subject of societies. relations not in isolation, in itself, but only as part of a social collective (estate, class, nation, society as a whole). Man is not born with L., but becomes L., and this process is social both in phylo- and ontogenesis. Decisive in the process of the formation of L. is the fact that "... individuals, both physically and spiritually, create other things ..." (K. Marks and F. Engels, Soch., 2nd ed. ., v. 3, p. 36) that "... the development of an individual is conditioned by the development of all other individuals with whom he is in direct or indirect communication ..." (ibid., p. 440). This communication is structurally organized in the form of various social groups and specific collectives. Some of these groups (estates, classes, etc.) are formed independently of the will and consciousness of the individuals belonging to them, others (political parties, various formal and informal associations) are the product of the social association of people in the name of certain goals. The belonging of an individual to a group is expressed in the definition. functions (roles), in which his duties and rights in relation to the group are fixed. There are many roles, as well as groups, to which an individual belongs: husband, father, worker, etc. Different roles do not coincide with each other and may even contradict each other (a timid employee is a despotic head of the family). This multiplicity of groups and roles makes L. autonomous in relation to each of them separately. L. is not exhausted by any of its many. roles; the structure of L. is formed by their integrity, aggregate. L. can be characterized only through its main. roles, in the performance of which her individuality is manifested. The definition of the objective structure of L. as the totality of all its roles emphasizes L.'s dependence on other individuals and the social whole. However, L. is not only a product, but also, as part of a social whole, a subject of societies. relationships. Assimilating in the specific. for her, the form of social influences, roles, beliefs, L. simultaneously expresses his "inner. world" in attitudes, behavior and attitudes towards other people and societies. institutions. The ratio of these processes (assimilation of external influences and the expression of one's own. Individuality) is different for different individuals, but they always presuppose each other. "K and k society itself produces a person as a person, and he produces society" (K. Marx, see K. Marx and F. Engels, From early works, 1956, p. 589). The social position of the individual, his belonging to the definition. the class does not depend on its will. But his specific role always depends on how he himself realizes and evaluates his position. A slave who is unaware of his slavery and languishes in wordless obedience is simply a slave. A slave who realizes his slavery and is reconciled with it is a slave, a boor. But a slave who has realized his position and rebelled against it is a revolutionary (see V. I. Lenin, Soch., Vol. 13, p. 38). L.'s self-awareness, her ideas about her abilities, properties and societies. position is always derived from real societies. individual connections. “... A person,” wrote Marx, “at first looks like in a mirror, only in another person. . 1, 1955, p. 59, note). L. is social because all of its roles and its self-awareness are the product of societies. development. "... The essence of man," wrote Marx, "is not an abstract inherent in a separate individual. In its reality, it is the totality of all social relations" (K. Marx and F. Engels, Soch., 2nd ed., Vol. 3, p. 3). And the nature of the groups existing in society, and their internal. division, and their relationship with each other ultimately depend on the social system as a whole. In addition, L. is formed not only under the influence of spontaneous. environment, but also under the influence of her assimilation of societies. ideas, culture, etc. Even when it seems to an individual that he is rejecting the entire system of societies. relations, he actually rebelles only against some definition. orders and norms, while relying on others. But, being social, L. is at the same time individual, unique, that is. This is because this structure and combination of roles and this very awareness of them are characteristic only for this person and for no one else. Socio-economic the structure of society, through the culture prevailing in it, determines the social character typical of this society, class (predominance of individualism or collectivism, authoritarian or rational-critical type of thinking, etc.). But the same objective conditions in combination with different personality give a different type of L. Hence - the difference between the psychological and sociological aspects in the study of L. Sociology provides a phylogenetic theory of L., studies the historical. the process of formation and development of L. in various social systems, analyzes the types of social character in their concrete historical. relationship to society and culture. Personality in the history of society. The formation of L. is associated primarily with the development of labor activity. If the animal is identical with its life activity, then the relationship of man to nature is mediated by the tools of labor. In the process of labor, a person doubles, as it were, objectifies himself in things and thereby distinguishes himself as a doer from the objects of his activity. However, initially, the subject of self-consciousness was not an individual, but a genus. Due to the underdevelopment of the individual it produces. forces "... the individual does not become independent in relation to the community" (K. Marx, Forms preceding capitalist production, 1940, p. 18). Neither in their activities nor in their minds primitive does not distinguish itself from generic integrity. All his rights and obligations were not personal, but generic (see F. Engels, in the book: K. Marx and F. Engels, Soch., 2nd ed., Vol. 21, p. 99). Only development produces. forces and the associated division of labor, which destroyed the origin. generic integrity, make a person a special individual. Execution is specific. functions different from the functions of other members of the community, gives the individual a definition. a social role, in the light of a cut he is evaluated by others and on which his personal identity is based. But the development of L. from the moment of its inception was internally contradictory. On the one hand, L. is direct. the integrity of the individual's life, its internal. the world is determined by the nature of its actions. societies. relationships. The greater the specialization of functions, the more diverse the roles performed by different individuals, the more diverse the individuals themselves and the stronger their connection with each other. On the other hand, "... in the course of historical development - and precisely because social relations inevitably turn into something independent during the division of labor, a difference appears between the life of each individual, insofar as it is personal, and his life, since it is subordinated to one or another branch of labor and the conditions associated with it "(K. Marx, and F. Engels, ibid., vol. 3, p. 77). With the emergence of private property and classes, the distribution of social roles among individuals is determined not so much by their personal abilities as by their social status. Thanks to the societies. division of labor, all spheres are human. activities are in the form of organization, and labor dep. a person, whoever he is, is a dep. function, part of the overall task. Societies. the goal of the individual's activity is divorced from the activity itself and is even opposed to it as an external force forcing a person to perform functions, the meaning and significance of which have been lost for him (see Alienation). As a result, the individual cannot identify himself with any of his roles, which he perceives as imposed from the outside, and his self-assertion takes the form of a conflict between L. and society, behind which there are in reality the contradictions of social life itself. This contradiction is already evident in ancient Greece. To the slave owner. society, the status and dignity of L. were recognized only for free people. "Natural man" ancient Greek. philosophy - a citizen of an ancient polis, the meaning of life to-rogo in the life of the whole, the state. For Aristotle, an individual person is just as little something that exists by itself, as some part that has been torn off from the whole organism. But the fusion of man with society, to which Plato and Aristotle pointed out, was already partly illusory in their era, reflecting the previous stage of societies. development. Already in the philosophy of the Sophists, Socrates and Greek. tragedy (Sophocles) reflects the fact of the splitting of individual self-awareness. The formula of the sophist Protagoras "man is the measure of all things" challenged not only the ancient gods, but also the traditions of communal life. The philosophy of the era of decomposition of antiquity. the policy was already clearly individualistic. From t. Sp. Stoics, skeptics, epicureans, the universal (in the form of the state, reasonable necessity in general) does not harmoniously embrace L., but gravitates over it as an external and alien power. A person can receive the highest satisfaction only in the solitude of his thinking, minimizing his connection with the outside world, and thereby his dependence on it. In a rigid hierarchy. the structure of feudalism, the individual did not occupy himself. places, his rights and obligations were determined by Ch. arr. his class affiliation and the tradition that sanctifies it. In Christianity, the problem of L. is posed primarily in the religious-ethical. plan as a question of the relationship between the free will of the individual and the deities. Providence (Augustine). At the same time, human freedom is thought of as denying. concept (freedom to do evil), while everything will put it. activity (good) is associated with deities. predestination. This concept was ideological. reflection of the real fact of the suppression of L., her subordination, social and spiritual, hierarchical. build. The rise of capitalism and the breakdown of old social ties caused serious changes in the position of L. Private enterprise was impossible without personal initiative and enterprise. The protest against feudalism is clothed in the form of a demand for freedom L. The humanists of the Renaissance (Valla, Pico della Mirandola, Ficino, etc.) proclaim the liberation of man from all responsibilities in relation to an anonymous "whole" and put forward the ideal of a holistic, comprehensively developed L. Personality is proclaimed the goal , society is a means of development. The idea of freedom of L., initially limited to the sphere of intellectual activity, as the development of the bourgeois revolution. movements develops into a demand for citizens. and polit. freedom. Enlighteners of the 17th and 18th centuries society itself and the state are considered as a product of an agreement between individuals (see Social Contract, Natural Law). The enlightenment theory of L. reflected the real process of the disintegration of the feuds. connections and the emergence of a new society, where everything is subject to the laws of commodity production. Highlighting the interests of L. , the enlighteners never understood them narrowly and egoistically, emphasizing that correctly understood interests of L. ultimately always coincide with societies. good. But this concept, like the societies that gave birth to it. relationship was internally contradictory. It is contradictory already capitalistic. division of labor. On the one hand, the specialization of labor and the associated differentiation of social functions gives rise to an extraordinary variety of forms of activity. On the other hand, it narrows the range of life of each department. person. L. is reduced to the level of the bearer of a partial social function, edges are imposed from the outside. The social structure of capitalism is even more contradictory. On the one hand, capitalism destroyed the feud. the estate system, with which all social ties of the individual (industrial, family, religious) were subordinated into a single rigid hierarchy. On the other hand, the transformation of labor into a commodity inevitably intensifies the alienation of a person's personality traits. In each of their societies. relations, he acts not as a holistic individual, but only as a means, as the embodiment of the definition. functions. Relations between people more and more from relationships between individuals (interindividual relationships) become relationships between abstract social functions (impersonal relationships). The attitude of the capitalist and the worker is frankly impersonal; the capitalist does not care about the worker's L., and for the worker the capitalist is not an individual, but an impersonal "firm." Commodity fetishism, growing out of the depths of commodity-capitalist. relations reflects this position, personifying things and depersonalizing a person. Capitalism, that is, at the same time raised L. to a pedestal and itself limited its possibilities. Hence the tragic. the contradiction between L.'s self-awareness, her ideal "inner world" and her social status and activities. This contradiction in the most varied versions is reflected in the philosophy and art of modern times. Already dumb. classic idealism in a converted form brought up the question of the incompatibility of the bourges. societies. relations with freedom L. Kant, following Rousseau, showed that in the bourgeois. in society, a person cannot act morally and at the same time be happy, morality and well-being are mutually exclusive concepts. In Kant's philosophy, this contradiction takes on a metaphysical. form and ascertained by him (here he fully shares their antihistoricism with the enlighteners) as inevitable due to the duality of human nature. beings, a cut is both a phenomenon and a "thing-in-itself", that is, on the one hand, it is included in the natural connection of phenomena and obeys natural necessity, and on the other, it belongs to the intelligible world and in this sense is free. Standing on the basis of empiricism. reality of the bourgeois. society with its individualism and utilitarianism, Kant recognizes it as a world of experience, in which L. is only a means. But he cannot come to terms with this reality and is looking for a transcendental reality behind it, by means of which it would be possible to substantiate moralities that are incompatible with this empiricism. the law, according to which L. cannot be a means, but only an end, and people should be connected to each other not by the principle of mutual benefit, not by calculation, but by something fundamentally different. Denying the connection between people based on the principle of "mutual benefit", Kant essentially does not see any other connection, so there is no transition from L. to society. Even more acute is the question of the incompatibility of capitalism. progress and development of L. was staged by romantics. "No matter how much the world as a whole gains from this separate development of human forces, it cannot be denied that individuals suffer under the yoke of this world goal" (F. Schiller, Sobr. Soch., Vol. 6, Moscow, 1957 , p. 302). Only art, free from the division of labor, can recreate the harmony of L., ennobling the sensibility of man and thus preparing him for the perception of morality. debt, to-rum resist his natural instincts. But this decision is purely illusory. It is no accident that romantics sharply oppose art to "rough reality" and speak of the impossibility of realizing lofty ideals. Opposing the romantic. individualism, Hegel showed the inconsistency of his initial premises. The incompatibility of a personal ideal with reality is explained only by the subjectivity of this ideal, which is usually characteristic of adolescence. "What is in these ideals and st and n about, is preserved in practical activities ; only from the untrue, from empty abstractions a person must get rid of "(Soch., vol. 3, Moscow, 1956, p. 95). but objective goals: it is one not only with the genus, but also with the whole world, for the essence of the whole world is the same as the essence of L. - spirit.But even Hegel is unable to resolve the contradictions objectively inherent in capitalist society. and the associated "alienation" of the individual will, according to Hegel, develop further. Only in the sphere of spiritual, philosophical activity can a person act as an integral, inalienable individual. The very thesis about the possibility of realizing personal ideals is based in Hegel on the postulate of the rationality of the world as realization of divine reason. "The highest embodiment of the spirit and the realization of human freedom. Hegel considered the state; he sarcastically over the plans of" complete transformation of the world. " alism, then Hegel's panlogism had a conservative political. meaning. No matter how prosaic the bourgeois. society, its birth demanded considerable sacrifices, efforts and heroism, it brought to life bright, whole characters. “The people who founded the modern rule of the bourgeoisie,” wrote Engels about the Renaissance, “were anything but limited bourgeois people” (Dialectics of Nature, 1955, p. 4). But already in the 19th century. under the conditions of victorious capitalism, the situation has changed. Not only workers, but also representatives of the bourgeois elite were subjected to depersonalization, whose social activity is so "... conditioned and determined by quite concrete class relations" that the difference between their L. from these relations "... when they went bankrupt "(K. Marx and F. Engels, Soch., vol. 3, p. 77). To see the full depth of the fall of the bourges. L., it is enough to compare the multicolored individualism of the French. enlighteners with dull utilitarianism of the English. liberals of the 19th century Nietzsche's "superman" is not only a harbinger of the era of imperialism, which seeks to get rid of democrats who have become embarrassing for the bourgeoisie. freedoms, but also natures. reaction to the vulgar routine of the bourgeois. life and the impersonal individuals it generates. This process is even faster in the era of imperialism. The process of leveling individuality permeates all spheres of modern life. bourgeois. society. First of all, labor is dehumanized, depersonalized. In the conditions of modern. capitalism, the overwhelming majority of not only workers, but also employees, are forced to do work, which does not interest them at all and is in no way connected with their individuality. This dehumanization is steadily taking over the realm of the minds. labor, to-ry was previously in a privileged position. The same thing happens in the sphere of socio-political. relationships. Typical for modern. capitalism bureaucratization of the state. apparatus, polit. parties, trade unions, societies. org-tions means that relations between individuals give way here to impersonal relations, in which the individual is not a subject of activity, but a cog in an impersonal machine, a bearer of determinism. functions. There is no salvation for L. and in the sphere of leisure. Spiritual needs of a person, to-rogo labor and societies. activities do not encourage independence, they inevitably become scarce. Once a developed habit of a standard, conformism prompts him in his free time to look not so much for the development of his L. as for entertainment. He does not create cultural values, but only consumes them. Commercial capitalism. an approach to spiritual production, an orientation towards undeveloped, base tastes causes the standardization of behavior, tastes, needs, spiritual culture. Mass production of goods ends with mass production of standard individuals. The process of destruction of L. is widely reflected in the bourgeois. ideology. The question of the fate of L. is occupied by important place in bourgeois. philosophy and sociology of the late 19th and especially 20th centuries. Already Tönnis tried to comprehend the process of transition from the "community" based on the patriarchal-romantic. relationships between individuals, to an impersonal "society" based on benefits and mutual use. The problem of integrating an individual with a social group is the main sociological issue. Durkheim's concept. Universalizing the contradictions of his era, Simmel viewed the crisis of Lithuania as one of the manifestations of the insurmountable "general tragedy of culture." In modern bourgeois. sociology problem L. posed in several. various aspects: 1) studied, ethnographic. material, features of the formation of L. in primitive societies and the interdependence between the type of L. and the nature of culture (cultural anthropology, R. Benedict, M. Mead, and others); 2) investigates the change in social character in the present. capitalistic. society under the influence of industrialization, automation, and other conditions (Fromm, Mills, G. Gert, T. Adorno, Riesman, White, and others); 3) is being studied, incl. by experimental methods, the behavior of an individual in a social group (sociology of small groups, starting with Cooley, the work of Homens, Bayles, Moreno, etc.); 4) the most effective ways of manipulating people in various social situations, especially production (the theory of human relations in industry, managerialism, sociology of labor). In the concepts of the bourgeois. sociologists reflect real social processes (the collapse of individualism in the era of free enterprise, the bureaucratization of society and its impact on L., etc.). But, posing serious problems, the bourgeois. sociologists for the most part bypass their concrete historical. meaning. Some authors explicitly call for abandoning the ideal of "autonomous" L. and regard L. only as one of the elements of a social group. With the help of the so-called system. "human. relations" in the industry and other forms of art, collectivism, masking the exploitative nature of the capitalist. productions. relations, corporations sow illusions about the "humanization" of labor and receive additional opportunities to manipulate people. Dr. authors (in particular, the neo-Freudians, Fromm, Riesman) condemn this conformism and criticize the capitalist. orders. But this criticism is conducted from the standpoint of the old individualistic. ideal and therefore wears a romantic. character. Contradictions are capitalistic. societies are interpreted extrahistorically, or as a manifestation of a general conflict between a rational civilization and an irrational human. nature (Freud), or as an inevitable consequence of industrialization, giving rise to "mass society" and "mass culture". At the same time, L.'s alienation is portrayed as something inevitable, not only under capitalism, but also under communism (Fromm). So romantic. criticism of capitalism becomes a form of its indirect apologetics. If sociologists approach the problem of L. ch. arr. from the point of view of the interaction of individuals in specific groups, then sovr. bourgeois. philosophy raises the question of the relationship between L. and society in a broad philosophy. plan. Personalism and existentialism pay particular attention to L., for whom L.'s problem is central. But idealistic. anthropologism in all its ramifications is incapable of expressing real societies. communication, outside of to-rykh does not exist L. With t. sp. personalism, L. is the only absolute reality. But this does not mean real person , but a kind of spiritual substance. Criticizing the view of society as a mechanic. unification of dep. individuals and correctly linking this view with the bourgeois principle. selfishness, personalists (for example, Mounier) at the same time mystify societies. the nature of man, interpreting it in religion. spirit. As a result, the “overcoming” of individualism promised by the personalists turns out to be imaginary, and human L. becomes a derivative of the L. God. Existentialism reveals a deep and acute conflict between L. and modern. society, shows the enslavement of the individual by impersonal external forces. But in contrast to Marx, who showed that the source of "reification" of L. must be sought in the bourgeois. productions. relationships, existentialists argue that the alienated way of being human is rooted in human nature itself. Real historian the contradiction between the freedom of L. and the impersonal everyday life ("man") turns into a so-called arr. into the insoluble metaphysical. contradiction. Being L. is an overwhelming task for most people. To get out of the world of "everyday life", a person needs to change not this world itself, but his own consciousness: to decide to look death in the eyes; in the face of death, a person always becomes himself, i.e. L. So, instead of a real way out of the situation in which L. is placed under capitalism, existentialists propose an illusory way out, which ultimately comes down to morals. the rebirth of the individual. If the socio-economic. capitalist relations destroy L. by leveling it, then individualism destroys L. from the inside, transforming its self-consciousness from a means of connection with the social world into a means of artificial (and illusory) isolation from it. Communism and personality. Marx was the first to pose the problem of L. not in general, but concretely, historically. Already in "German Ideology" Marx and Engels showed that the abstract opposition of L. and society and her ethics. expression - the contradiction between egoism and altruism is only an illusory reflection of the social contradictions of the capitalist. society. "... This opposition is only a person's self, because one of its sides, the so-called" universal ", is constantly generated by the other side, private interest, and does not at all oppose the latter as an independent force that has an independent history "(Soch., 2nd ed., vol. 3, p. 236). There is only one solution to this contradiction: the transformation of the bourges. "" Civil "society", in "human society, or socialized humanity" (ibid., P. 4), i.e. communism. Since L. is not an isolated monad, the path to liberation and flowering of L. goes only through the liberation of the masses. But, on the other hand, "... society cannot free itself without liberating each individual person" (F. Engels, Anti-Dühring, 1957, p. 278). Communism is a society in which "... the free development of everyone is a condition for the free development of everyone" (K. Marx and F. Engels, Soch., 2nd ed., Vol. 4, p. 447). The solution to the problem of liberty under communism is made up of three interdependent moments: 1) the relationship between liberty and the social structure changes radically; 2) a new type of L. (social character) is being created; 3) conditions are created for the all-round development of Lithuania. Under communism, Latvia becomes the goal of societies. development. As Marx wrote, under communism "... work and labor in the same way ceases to be a condition for the development of universal wealth, just as the idleness of a few ceases to be a condition for the development of universal forces. human head ... Free development of individuals; therefore - not reducing the necessary working time for the sake of increasing surplus labor, but generally reducing the necessary labor of society to a minimum.This then corresponds to the artistic, scientific, etc. education of individuals in their free time and by means that have become available to all "(" Grundrisse ", Russian translation see journal:" Bolshevik ", 1939, No. 11–12, p. 62). But if labor from a burdensome necessity turns into L.'s first vital need, she no longer needs to be forced to work, and the social organization is necessary for the management of production. process becomes a free association of individuals. The state, from an organ that stands above society, from an apparatus of class violence of the bourgeoisie, is consistently transformed first into an organ of majority rule (the dictatorship of the proletariat), then it becomes national and, finally, societies are replaced. self-government. All forms of social inequality are gradually being overcome: class differences are eliminated, differences between physical people are erased. and people of skill. labor. This means that both the sphere of L.'s activity and the nature of the roles she performs, which in the past were determined by her objective social "belonging", are now determined exclusively by her own. individuality. Themselves of productions. relations become human in the true sense of the word, i.e. free relationship. An example of such relations are collectives of communist labor, in which people are united not only by a common production. task, but also mutual sympathy, comradely mutual assistance. Belonging to such a collective does not impoverish, but enriches L.. Fulfilling many different roles and belonging simultaneously to different groups (production collective, family, social organizations, sports societies, etc.), L. does not dissolve in any of them, but retains a certain autonomy. Any expansion of L.'s duties is accompanied by a corresponding expansion of her rights, so that in the end, rights and obligations merge, denoting only different aspects of the same relationship. Contrary to the claims of the bourgeois. propagandists, as if the Marxists are trying to "destroy the personality", "dissolve" it in the collective, communist. society is vitally interested in preventing the leveling of individuals. Only petty-bourgeois theoreticians can consider that humanism and freedom of Lithuania are "bourgeois concepts." Of course, the specific content of these principles has changed significantly in the course of history. But it is communism that cleans them of bourgeois and religious layers and not only proclaims them as ideological principles, but also implements them in practice. For communism, the life and well-being of every person is the most important social value. Equalize distribution of material goods, leveling of needs and demands, petty regulation of the way of life and customs of people - all this has nothing to do with Marxism-Leninism. Communist. the collective is not a barracks, but a free association of free individuals. If individuals are impersonal, their union gives only simple cooperation. Only the unification of different people causes an active exchange of opinions, useful for the group as a whole and for each individual separately. The highest principle that guides communist society as a whole and each of its constituent collectives is the freedom and all-round development of every individual's life. This feature is communist. society brings to life a new type of social character, free from individualism and placing general, collective interests above private ones. Individualism has always expressed the disunity of individuals, the clash of their interests, as a result of which everything "common" seems to them to be fictitious, external to their own. "I am". Hence the concept of "personal life" as something opposite to the life of the public, "internal. World" as isolated from the world of "external activity", "free time" as freedom from labor. Communism puts an end to these antinomies. If society has no other tasks than caring for the welfare of each department. individual, then societies. interest is nothing more than the personal interest of everyone. Societies. discipline, without a cut society cannot exist, becomes conscious. discipline, and the fulfillment of its requirements - nature. a habit. Communist. society does not in the least infringe on the autonomy of the "personal life" and "inner world" of individuals. But precisely because the freedom of L. becomes reality from an illusion, it ceases to be a problem. Of course, L. will always have its own "inner world", the self-consciousness of one person will never be identical with the self-consciousness of another. But if a person can realize his ideals in actions, the basis for opposing (in the absolute sense) "internal" to external disappears. Since people are not alike, each of them will always have his own special and in this sense "personal" life. But this personal life will not be opposed to societies. life times societies. relationships have ceased to be impersonal. Communist collectivism. social character, DOS. features to-rogo for modern. epochs are summarized in the moral code of the builder of communism, is a personal correlate of humanism inherent in communism as societies. system. Not dissolution of L. in an impersonal social whole, but harmonious. the combination of the social with the individual - that is what communist is. society. It is this harmony that allows the communist. society to solve the problem of the all-round development of Latvia, "the upbringing of a new person who harmoniously combines spiritual wealth, moral purity, and physical perfection" (Program KPSS, 1961, pp. 120–21). The all-round development of L. does not exclude the division of labor and its specialization. The amount of knowledge and skills required for productive work in any area is too large for a department. the individual could equally successfully cope with all types of activity. Yes, this is not necessary. The transformation of labor into the first vital need means that each person can freely, based on their individual inclinations, choose the basic. type of work. Automation of production, transferring mechanical, routine types of labor to machines, leaves the most interesting, creative person to the person's lot. labor involving a highly educated worker. Complex creative. labor, no matter how specialized it is, stimulates independence of thought and curiosity, edges, rooted in the psychological. structure L., affects and outside the prof. sphere of L., prompting her to expand her general cultural horizons. However, narrow specialization often develops the special abilities of the individual at the expense of others, and this, in any social form, turns him into a partial worker. For capitalism, this problem is insoluble. But in the communist. society, the individual is not an agent of production, but the goal of historical. development, are independent. L., for a cut "... various social functions represent alternating ways of life" (K. Marks, Capital, vol. 1, 1955, p. 493). His relationship with other individuals is multifaceted. He is not only a working definition. specialty, but also societies. activist, member of various voluntary collectives, etc. And the society considers these non-professional roles to be no less important than his labor functions. This multiplicity of roles does not allow L. to lock himself into a more or less narrow world of special interests. The living conditions themselves are communist. societies, providing L. an unprecedentedly wide sphere of life, push her to expand her horizons, develop a scientific worldview, awaken her aesthetics. interests. The transformation of labor into the first vital need removes the former abstract opposition of working and free time, and limiting the duration of working time opens up unlimited prospects for the development of L. (see K. Marx, Grundrisse; Russian translation in the journal "Bolshevik", 1939, No. 11-12, pp. 61-62). This overcomes, in particular, the gap typical of modern society between the natural science and humanitarian elements of culture. Individuals freed from the burden of alienated labor become not only consumers, but also creators of artistic and other human values. “Under communism,” says the CPSU Program, “all people will have an equal position in society, the same attitude to the means of production, equal working conditions and distribution, and actively participate in the management of public affairs. Harmonious relations between the individual and society will be established on the basis of the unity of social and personal interests. The requests of people with all their enormous diversity will express the healthy, reasonable needs of a comprehensively developed person "(1961, pp. 63–64). Lit .: K. Marx and F. Engels, From early works, Moscow, 1956, pp. 563–67, 601–02; them, German Ideology, Works, 2nd ed., vol. 3; Lenin V.I., State and Revolution, Soch., 4th ed., Vol. 25, p. 436-46; Asmus V., Contradictions of specialization in the bourgeois. consciousness, "Under the Banner of Marxism", 1926, No. 9-10; FV Konstantinov, The value of personal abilities and labor under socialism, 1938; Fedoseev Π. Η., Socialism and Humanism, M., 1958; Garaudy Ρ., Marxist Humanism, Μ., 1959, ch. thirteen; Gak G., Construction of communism and the all-round development of L., "Communist", 1959, No. 12, Spirkin A. G., The origin of consciousness, Μ., 1960, ch. 6, 7; Tugarinov V.P., On the Values of Life and Culture, L., 1960; Zamoshin Yu.A., Sovr. capitalism and spiritual life, L., "Questions. Philosophy", 1960, No 6; him, the Bureaucratization of the bourges. society and the fate of L., ibid., 1961, No. 4; Kurylev A.K., On the all-round development of Lithuania under communism, ibid., No. 11; Kryazhev Π. Ε., Society and Personality, M., 1961; Davydov Yu. N., Labor and freedom, Μ., 1962; Tugarinov V.P., Communism and L., "Questions. Philosophy", 1962, No 6; Division of labor and all-round development of L., ibid., No. 10; Zamoshkin Yu. A., The Crisis of "American Business", ibid., No. 11; Sokolov E.V., Comprehensive and harmonious. the development of linguistics in the process of building communism, "Philos. Science" (Scientific report of the higher school), 1962, No. 6; Gaidenko Π. Π., Existentialism and the problem of culture, Μ., 1963; Lomov B. Φ., Man and technology, [L. ], 1963; Losev Α. Φ., History of Ancient Aesthetics, Μ., 1963; E. V. Strukov, Comprehensive and Harmonic. development of L., Μ., 1963; Kozlova G. P., Fainburg Z. I., Changing the nature of labor and the all-round development of man, "Questions. Philosophy", 1963, No. 3; SG Strumilin, Communism and the Division of Labor, ibid; Zamoshkin Yu. A., Problems of immoralism and crime in modern times. amer. sociology, ibid., no. 7; Mitrokhin L.N., The problem of man in Marxist coverage, ibid., No. 8; Belozertsev V.I., Fomina V.A., Communist. the division of labor does not exclude the all-round development of a person, ibid., no. 9; Shemenev G.I., The connection between science and production and the all-round development of L., ibid., No. 9; Weinstein L. Μ., Tendencies of the division of labor and development of Latvia under socialism and communism, ibid; Kolubabov N.S., Kosolapov Ρ. I., Rossman I. M., Reduction of working time, change of labor and all-round development of L., ibid; Kristosturyan N., Comprehensive development of a worker in production, "Communist", 1963, No 7; Davydov Y., Tsar Oedipus and Aristotle, "Questions. Literature", 1964, No 1; Communism and L. , Μ., 1964; Man and epoch (Based on the materials of the XIII International. Philosophical Congress), Μ., 1964; Husar Τ., Marxist and existentialist understanding of L., "Annales Universitatis Scientiarum Budapestinensis de Rolando Eötvös nominate, Sectio philosophica", 1964, t. 3; Mead G. H., Mind, self and society, Chi.,; Benedict R., Patterns of culture, Boston – Ν. Υ.,; Linton R. The study of man, [Ν. Υ. ], 1936; Kardiner A., The individual and Ins society, 1939; him, The psychological frontiers of society, Ν. Υ., 1945; Linton R., The cultural background of personality, N. Y.–L.,; Fromm E., Escape from freedom, Oxf. (Toronto) 1941; him, Man for himself, Ν. Υ. – Toronto,; Sorokin Ρ. A., Society, culture and personality, 1947; Τhiel M., Versuch einer Ontologie der Persönlichkeit, Bd 1, Β., 1950; Riesman D., The lonely crowd, New Haven, 1950; Weinberg S. K., Society and personality disorders, 1952; Gerth H. H. and Mills C. W., Character and social structure, 1953; Kluckhohn S. and Murray H. A. (eds), Personality in nature, society and culture, 2nd ed., 1953; Lersch Ρ., Aufbau der Person, Münch, 1954; Riesman D., Individualism reconsidered and other essay, [Ν. Υ. ], 1954; Fromm Ε., The sane society, Ν. Υ.,; Whyte W., The organization man, N. Y. 1957; Stein M. R. a. O. (eds), Identity and anxiety. Survival of the person in mass society, [Ν. Υ. ], 1960; Lipset S. M. and Lowenthal L. (eds), Culture and social character. The work of D. Riesman, reviewed,; Garaudy R., Les perspectives de l "homme, Ρ., 1962; Krech D. a. О., Individual in society, [Ν. Υ.], 1962; Schaff A., Filozofia człowieka, 2 wyd., 1962 ; Kosik Κ., Dialektika konkrétniho, Praha, 1963; Olson Ρh. G. (ed.), America as a mass society, Ν. Υ., 1963. I. Kon. Leningrad. Personality in psychology K psych. the properties of L. include the character, temperament, abilities of a person, the totality of the prevailing feelings and motives of his activity, as well as the peculiarities of the course of the psyche. processes. This combination of properties, unique in its individuality, for each individual person forms a stable unity, which can be considered as attributed. constancy of the psyche. appearance or warehouse L. Psychic. L.'s warehouse is a derivative of human activity and is determined primarily by the development of societies. conditions of his life. Interconnected, relatively stable and relatively changeable properties and characteristics of L. form its complex dynamic. structure. Idealistic. psychology absolutizes the stability of the psyche. properties of L. and treats L. as a special unchanging spiritual essence (Klages). At the same time societies are perverted. the character of L. She is regarded as a "wholly psychic being" (Geberlin). L., according to James, is the total sum of everything that a person can call "his". Thus, L. is essentially identified with personal property. In various versions of deep, "hormonal" psychology (McDougall) and especially in psychological. Irrational instinctive drives are recognized as the core of Freud; the essence of L. is the antisocial system of the subconscious. drives, in which the unconscious is in a state of constant conflict with the conscious. Therefore, with t. Sp. Freudianism, L. is potentially pathological. Behaviorism actually removes L.'s problem, a cut there is no place left in mechanistic. scheme C - Ρ (stimulus - response). In such varieties of bourges. dynamic psychology as an individual psychology, gormich. psychology, the concept of active, creative. strength L. has an obvious teleological. and indeterministic. character. The general trend of the present. bourgeois. psychology L. is the interpretation of L. in terms of activity. However, the activity itself is interpreted in the spirit of the bourges. individualistic concepts. A characteristic feature of most modern. theories of L. in the bourgeois. psychology is the rejection of the concept of L. as a certain unchanging spiritual essence. The latter, as it were, turned out to be melted in the dynamic flow. factors ("locomotion" by K. Levin, "frustrations" by R. Sears, "intermediate variables" by Hull, Tolman, etc.). Dr. in words, real subject-sensual practical. human activity is replaced by the interaction of phenomenal L. with the world of the psyche. phenomena, the activity of L. is understood idealistically as "psychic energy," "psychic tension," and so on. Thus, in spite of the creatures. change, idealistic. the concept of L. in the bourgeois. psychology remains insurmountable. This concept is opposed in the West by the approach, which is being formed under the influence of Marxism, to L. as a product of historical research. transformation of the subject in labor activity, structuring the concrete and dynamic. the nature of mental activity (A. Wallon, I. Meyerson, J. Politzer and others). In owls. psychology problem L. is solved from the standpoint of historical. materialism. It is not limited to ascertaining, classifying and studying individual characteristics and differences L. (character, ability, temperament, etc.). Psychological. the effect of each external influence on L. is due to the history of its development and its internal. patterns (Rubinstein). One of the leading principles of constructing the psychology of L. is the principle of historical. approach associated with the idea of transforming the natural mechanisms of the psyche. processes in the course of socio-historical. ontogenetic. development, which is based on the hypothesis of the mediated nature of the psyche. human functions and the hypothesis of the origin of int. mental processes from the activity of initially external and "interpsychological" (Vygotsky). Later it was developed by A. N. Leont'ev and found expression in the view of the psyche. activity as a special form of activity - a product and derivative of the development of material activity, edges are transformed in the course of socio-historical. development in int. human activity. consciousness. This becomes the basis for solving various problems of the formation of the properties of L. (the genesis and structure of mental. Functions and abilities of people). The source of L.'s activity is the diverse social and personal needs of a person. The complex derivatives of needs are interests, inclinations, tastes, attitudes, etc., which together form the motivational characteristic of L., or its "direction". In owls. interests and especially attitudes were subjected to serious experimental study of psychology (D. N. Uznadze). A person as L. is characterized by a system of relations conditioned by his life in society. In the process of reflecting the objective world, an actively acting L. acts as a whole, in which knowledge of the objective is realized in unity with its experience. Without denying the importance of inheritance. anatomical and physiological. qualities, as starting points, from which there is development, owls. psychology considers them as general opportunities for development, the implementation of which depends, however, on the availability of correspondence. societies. conditions. In this regard, typological research is of exceptional importance in the psychology of L. features of human higher nervous activity. Main the task of these studies (Teploe) is to find out exactly how typological. the properties of higher nervous activity are involved in the development of certain psychics. properties L. At the same time it is established that direct. the basis of the psyche. the appearance of L. are stable systems of connections, to-rye are developed in the process of life education in the broad sense of the word. The properties of the type of higher nervous activity, which constitute the fund of congenital predispositions, have a significant effect on the formation and functioning of these communication systems, and hence on the individual psyche. features L. Therefore, they are directly related to the entire dynamic. characteristics of L. Sov. psychology pays great attention to the formation of character, abilities, feelings, consciousness and self-awareness. The subject is psychological. studies of L. are the patterns of change, restructuring, development of individual consciousness as a result of changes in society.-Historical. conditions for the existence of L. For this purpose, it is necessary to distinguish between general patterns that are true for all people, and patterns that are a specific manifestation of these general patterns for historical data. conditions. In the program of the CPSU it is written that during the period of transition to communism, the possibilities of educating a new person increase, harmoniously combining spiritual wealth, moral purity and physical. perfection. Psychology is one of the sciences that contribute to the successful implementation of this process. The tasks of "designing L." in a team, the transformation of external means of influencing L. into means of internal control and restraint, a measure of the internal assessment of actions (A. Makarenko), the tasks of studying the psychological traits of L. Soviet people and their formation in the process of labor and communist education (V. Kolbanovsky, K. . Platonov). The problem of L., in particular the question of its structure, sources of activity, attitudes and relations of L., as well as the question of the ways of historical. L. development is widely discussed in the Sov. psychology (see, for example, the discussion in the journal "Questions of Psychology" on the article by A.V. Vedenov, Personality as a subject of psychological science, 1956, No. 1). See also the articles Consciousness, Needs, Interests, Motives, Character. Lit .: Binet Α., Personality changes, trans. from French, [St. Petersburg, 1893]; P. P. Viktorov, Teaching about personality and moods, 2nd ed., M.,; James W., Psychology, trans. [from English. ], 5th ed., St. Petersburg, 1905, ch. 12; Ushinsky KD, Man as a subject of education, vol. 1, 12th ed., St. Petersburg, 1912, vol. 2, 13th ed., St. Petersburg, 1916; Lazursky A. F., Classification L., 2nd ed., M.–P., 1923; The problem of the activity of L. [Sat. Art. ] ed. Η. Φ. Dobrynina, Uch. app. Moscow State Pedagogical Institute, Department of Psychology, vol. 36, no. 2, M., 1954; Typological features of human higher nervous activity. [Sat. Art. ], otv. ed. B. M. Teplov, M., 1956; Kolbanovskiy V.N., About L. as a psychological subject. science, "Questions. Philosophy", 1956, No 3; Fortunatov G.A. and Petrovsky A.V., The problem of needs in psychology L., ibid., No. 4; Krutetsky V. A. and Elkonin D. B., Conference on psychology L., ibid; Reports at a meeting on psychology L., M., 1956; Levitov ND, Questions of character psychology, 2nd ed., M., 1956; Rubinstein S.L., Being and Consciousness, M., 1957, ch. 4; Kovalev A.G. and Myasishchev V.N., Psychological. features of a person, t. 1, L., 1957; Furst J., Neurotic. His environment and inner world, trans. from English, M., 1957; Moreno J.L., Sociometry, trans. from English., M., 1958; Chkhartishvili Sh. Η., The place of need and will in the psychology of L., "Questions of psychology", 1958, No 2; Seinvald NI, Development of issues of personality psychology from the standpoint of the reflex theory of IP Pavlov, ibid; Leontiev A. N., Problems of the development of the psyche, M., 1959; Rubinstein S. L., Principles and ways of development of psychology, M., 1959; Wells G., Pavlov and Freud, trans. from English, M., 1959; Questions of personality psychology. Sat. Art. ed. Ignatieva E.I., M., 1960; Leites NS, About mental giftedness, M., 1960; Teplov BM, Problems of individual differences, M., 1961; Ability problems. [Conference proceedings June 22-24, 1960] ed. V. N. Myasishcheva, M., 1962; Abilities and interests. [Sat. Art. ], ed. ND Levitov and VA Krutetskiy, M., 1962; Modern psychology in capitalistic. countries. [Sat. Art. ed. E. V. Shorokhovoy], M., 1963; Kovalev A.G., Psychology L., L., 1963; On the features of L. a new worker. [Sat. Art. ed. K. K. Platonov], M., 1963; Trendelenburg Α .. Zur Geschichte des Wortes Person, "Kant-Studien", 1908, Bd 13, S. 1-17; Janet P., L "évolution psychologique de la personnalité, P.,; Lewin Κ., Dynamic theory of personality, NY – L., 1935; Allport GW, Personality. A psychological interpretation, NY, 1937; orneu K., Nevrotic personality of our time, N. Y. 1937; Kardiner Α., The individual and his society, N. Y., 1939; Sherif M. and Sherif C., An outline of social psychology, N. Y.,; Kowalski St., Zagadnienie osobowości w swietle psychologii marksistowskiej, Wr.,; Adler Α., The individual psychology ..., N. Y.,; Stavenhagen K., Person und Persönlichkeit, Gött.,. A. Petrovsky. Moscow.
Philosophical Encyclopedia. In 5 volumes - M .: Soviet encyclopedia. Edited by F.V. Konstantinov. 1960-1970.
PERSONALITY PERSONALITY is a concept in European languages that is denoted by words derived from Latin persona: person (English), die Person (German), personne (French), persona (Italian). In classical Latin, this word meant, first of all, “mask” (cf. Russian “mask”) - a cast from the face of an ancestor, a ritual mask and a theatrical mask playing the role of a resonator serving to amplify the sound of the voice, as a result of which a tradition arose to erect this word to to the verb personare - “to sound loudly” (insolvent due to various quantities the vowel "o" in these two words). In the Middle Ages, this word was interpreted as “to sound through oneself” (per se sonare) - a person, that is, is the one who has his own voice (Bonaventura, 2 Sent. 3, p. 1, a. 2, q. 2). Another etymologization popular in the Middle Ages, falsely attributed to Isidore of Seville, is per se una (one in itself). Modern researchers trace this word to the Etruscan fersu (mask), apparently ascending to the Greek πρόσωπον (face, front part, mask). "Person" is fundamental concept Roman jurisprudence (along with “thing” and “action”), designating a person as an individual occupying a specific position in society, while homo designates him as an instance of a species, and caput as a unit subject to collection of taxes or military duty. In this sense, this word is used by Cicero (De off., L); in the legal sense, any legal entity can be considered a person, but not every person (for example, a slave). The concept of “persona” becomes more complicated among the Stoics: Seneca distinguishes four “masks” that a person wears: he has the characteristics of the human race, belongs to a certain type of character, lives in a specific environment in certain circumstances and chooses a certain profession or way of life. Seneca contrasts the wearing of the disguise with the pursuit of “one's own nature” (De dementia, 1,1,6). Another late Stoi representative, Marcus Aurelius, encourages everyone to create their own persona. A fundamentally different understanding of “personality” was developed in Christian theology. The word πρόσωπον occurs in the Septuagint (formerly 130 BC) as a translation of the Hebrew panim (person) and also in the New Testament. But Latin translations don't always use persona; in Latin theology, it was drawn from Latin grammar, according to the scheme used since the 2nd century. BC e.: “who speaks, to whom he speaks and about whom he speaks” (Varro, De lingua lat., 8, 20), as a result of the comprehension of the words spoken on behalf of God in the Old Testament in the plural, and the utterances of Christ, on the one hand, identifying himself with God, and on the other, turning to Him as the Father. The word persona has acquired particular importance in the Trinitarian and Christological controversies. In this context, it was first used by Tertullian (Adv. Praxean), who developed the formula for the très personae - una substantia (“three persons - one substance”), but the meaning he put into this formula is different from that recognized as canonical, since Tertullian interpreted it in a subordinationist way ... In tense discussions, the important milestones of which were the Nicene (325) and Chalcedonian (451) Councils, the final formula was developed: “the unity (of God) in three persons and one person (of Christ) in two natures (human and divine)” (in the Greek tradition in this context, the word “hypostasis” was used, πρόσωπον - much less often; the transcribed word hypostasis was also often used in the Latin tradition as an equivalent to persona), however, the philosophical explication of this concept continued. Boethius, in the Christological treatise Against Eutychius and Nestorius, gave a definition of personality, which has become classic for a long time - “individual substance intelligent nature ”(Naturae rationalis individua substantia). Richard of Saint Victor (d. 1173), who considered Boethius's definition not quite befitting in relation to God, gave the following definition: in a peculiar way ”(existens per se solumjuxtra singularem quidem rationalis existentiae modum) (De Trin, 4, 22 and 25). Peter of Lombard was credited with the definition of “a hypostasis that is distinct due to its peculiarity related to dignity” (hypostasis distincta proprietate ad dignitatem pertinente) (quoted by Alexander from Gels (Glossa, l, 23.9)). These definitions fix the essential traits of the personality - something independent, endowed with reason, possessing dignity. Alexander of Gaels, on the basis of this division of existence into physical, rational and moral, made a distinction, respectively, between the subject, the individual and the person (Glossa l, 25, 4). Each person is an individual and a subject, but only the possession of special dignity makes the subject a person. Thomas Aquinas, who proclaimed personality “that which is the most perfect in all nature” (S. Th. I, 29, 1), considered it essential for a person to be the master of his actions, “to act, not be put into action” (S. p. A., II, 48, 2). The new concept of personality, developed in medieval philosophy (which did not eliminate, however, other meanings - legal, grammatical, theatrical), referred primarily to God, and then man was thought of as a person created in the image and likeness of God (see, for example. , Bonaventure. I Sent., 25, 2, 2). The medieval theocentric concept of personality was replaced in the philosophy and culture of the Renaissance for an anthropocentric one: the personality began to be identified with a bright, versatile personality, capable of achieving whatever it wants. In modern times, the understanding of personality has developed under the influence of Descartes' doctrine of two substances, which rejects the essential psychophysical unity of man; personality was identified with consciousness (an exception is F. Bacon, who considered personality as the integral nature of man, the unity of soul and body - "On the dignity and augmentation of sciences", v. 4, 1). So, Leibniz considered the most essential in a person conscience, that is, a reflective inner feeling of what her soul is (“Theodicy”, 1st part, 89), Locke identified a person with self-consciousness that accompanies every act of thinking and ensures identity “ I ”(“ Experience of Human Understanding ”, Vol. 2, ch. 27), Berkeley used the concept of “personality” as a synonym for spirit (“Treatise on the Principles of Human Knowledge”, 1.148). By virtue of the identification of the personality with the consciousness of Chr. Wolff defined it as a thing that is aware of itself and what it was before - (“Reasonable thoughts ...”, § 924). Personality lost substance and eventually turned into a “bundle or bundle of perceptions” (Hume. Treatise on human nature). Kant, for whom the main questions of metaphysics, epistemology and ethics were reduced to the question “what is man?” "Paralogisms of pure reason" (in particular, that the soul is a person as self-identity in time, at the same time gave a substantiation of the concept of personality in the sphere of practical philosophy. Personality for Kant is based on the idea of a moral law (and even identical to it), which gives her freedom in relation to mechanism of nature. Personality differs from other things in that it is not a means, but "an end in itself," and the requirement to treat a person in accordance with this is the highest ethical principle of Kant. Fichte identified personality with self-consciousness, but at the same time distinguished relationship with the Other as constitutive for the personality: “consciousness of the I” and “being-personality” can arise only if the I is required to act by the Other, opposing the I according to the right of its freedom. knowledge, however, pointed out that self-identity is provided by the ultimate abstraction of the I ("Philosophy of Law", § 35), he developed Fichte's idea in his analysis of the relationship between "master" and "slave" in the "Phenomenology of Spirit", according to which personal being presupposes recognition emanating from the Other. The understanding of personality in German classical philosophy was criticized by L. Feuerbach, who believed that “the body is the main subject of personality” (Soch., Vol. 2. M., 1955, p. 97), and K. Marx, who defined personality as “ the totality of social relations ”(K. Marx, F. Engels Soch., vol. 42, p. 262). E. Husserl, who considered “intentionality” (focus on an object) as the primary characteristic of acts of consciousness (thereby pushing aside reflection to second place), considered a person as a subject of the “life world”, consisting not only of nature, but also of other personalities, their relationships with each other, culture. M. Scheler believed that personality is the center of not only cognitive, but first of all volitional and emotional acts (“Formalism in ethics and material ethics of values”), embraces both “I” and “flesh”, thanks to sympathy it communicates with other personalities ... In the 20th century. in connection with the understanding of the phenomena of "mass man", "flight from freedom", "consumer society", etc., the traditional concept of personality was called into question. The problematic nature of “being a person” in a dehumanized world is main theme in the philosophy of E. Mounier, G. Marcel, R. Guardini, N. A. Berdyaev, M. Buber, E. Levinas. Lit .: Moss M. On one category of the human spirit: the concept of personality, the concept of "I" .- In the book: He. Society. Exchange. Personality. M., 1996; Lobkowitz N. What is “personality”? - “VF”, 1998, ¹ 2; Schlossmann S. Persona und prosopon im Recht und im christlichen Dogma. Kiel-Lpz. 1906; Trendelenburg A. Zur Geschichte des Wortes Person. - "Kant-Studien", Bd. 13, 1908; Müller F. M. Persona. - Collected Vtorks f F. M. Müller. V. X. L., 1912; Stavenhagen K. Person und Persönlichkeit. Gott. 1957; The Category of The Person: Antropology, Philosophy, History. Cambr. 1986; Person; Persönlichkeit. - Historisches Wörterbuch der Philosophie, hrsg. v. J. Ritter u. K. Gründer, Bd. 7. Basel, 1989. KV Bandurovsky With all the variety of theoretical approaches to the study of personality, it is the multidimensionality of personality that is recognized as its essence. A person acts here in his integrity: 1) as a participant in the historical and evolutionary process, a bearer of social roles and programs of sociotypical behavior, a subject of individual choice life path, during which he carries out the transformation of nature, society and himself; 2) as a dialogical and active being, the essence of which is generated, transformed and defended in a joint existence with other people; 3) as a subject of free, responsible, purposeful behavior, acting in the perception of other people and in his own as a value and having a relatively autonomous, stable, integral system of diverse, original and unique individual qualities. Allocation of multidimensionality as the initial characteristic of personality allows us to characterize the history of the development of ideas about personality as the history of the discovery of its various dimensions, and not as a history of delusions or mistakes. At different stages of human thought, attempts were made to find answers to questions about a person's place in the world, about his origin, purpose, dignity, about the meaning of his existence, about his role in history, his uniqueness and typicality and to the question of how the past, the present and the future determine the life of a person, the boundaries of his free choice. It is the multidimensionality of the personality phenomenon that served as the basis for realizing the interdisciplinary status of the personality problem, which is equally studied by philosophy, social and natural sciences. The individual, personality and individuality are different characteristics of the study of a person, which are determined in biogenetic, sociological and personological approaches. Of course, there are fundamental differences between the research attitude, which focuses on understanding the development of personality, and the practical attitude, aimed at the formation or correction of the personality of specific individuals. The multidimensionality of the concept of "personality" led to a dramatic struggle of different, often polar orientations (including materialistic and idealistic), the input of which different thinkers, as a rule, singled out one of the real facets of human existence, and other aspects of the life of the individual either turned out to be on the periphery of knowledge, either not noticed or denied. In philosophy and the humanities, the following polar and at the same time complementary orientations are distinguished, in which various aspects of a person's being are emphasized: 1) object AND subjective orientations. In the first case, a person is considered as a thing among things that is generated in nature and / or society (for example, metaphysical materialism, positivism, pragmatism); in the second case, the personality appears as active, creativity that generates the world, projects reality and its own future, going beyond itself in its actions and deeds, etc. (for example, Christian anthropology, philosophy of life, philosophical anthropology, existentialism, personalism); 2) deterministic and indeterministic orientations. In the first case, personality cognition is based on natural or social causal determination, derived from the past or present, internal or external (inherited natural and / or social influences on the individual). In its extreme forms, the deterministic orientation was expressed in ideas about theological predetermination, the predetermined existence of man. In the second case, human activity as an autonomous being is spontaneous and free; will underlies the choice of his actions and deeds; he himself, and not his environment or heredity, is responsible for choosing his own destiny. An attempt to overcome the opposition "determinism - indeterminism" are the teachings of B. Spinoza about causa sui and Marxism about the self-determination of human activity; 3) monological and dialogical orientations. The first manifests itself in methodological isolationism, anthropocentrism, while a person is considered outside the world, and the world is outside of a person. The second is associated with the inclusion of the individual in the space of communications, interpersonal and interpersonal communication, dialogue, including dialogue with oneself. In the dialogical orientation, the personality appears as a set of “voices” (“polyphony of voices”), which finds its existence in a continuous internal dialogue (L. Feuerbach, M. Buber, J. Lacan, M M Bakhtin). Among the philosophical and methodological directions that are of fundamental importance for the study of personality, the "structural-functional", "historical-genetic", "nomothetic" and "idiographic", scientistic (focusing on "explanation") and hermeneutic directions (phenomenology understanding psychology and understanding sociology). The variety of methodological orientations in the study of personality also corresponds to the variety of human images: “sensing person” (a person as the sum of sensations, knowledge, abilities and skills; a person as a device for information processing); “Man - consumer” (man as a system of instincts and needs); “Programmed person” (in behavioral sciences - a person as a system of reactions, in social - as a bearer of social roles); “Active person” (a person making a choice; a person as an exponent of meanings and values). The image of a “sentient person” became the basis for the development in the 19th century. psychology of consciousness, and in the 2nd floor. 20th century - cognitive psychology, according to which a person is a device for processing information. The image of a person as a set of instincts and drives was confirmed in a number of areas of psychology, primarily due to the influence of psychoanalysis. According to 3. Freud, human development proceeds through incessant conflicts, playing out simultaneously in the external and internal plans : in the external, between the individual and society, in the internal - * between such three substances of the personality as the Super-I (social norms, prohibitions, censorship of conscience), I (the perceived world of the personality) and It (unconscious unrealized suppressed drives). Many directions (individual psychology - A. Adler, analytical psychology - K. Jung; neopsychoanalysis - E. Fromm and others, humanistic psychology - A. Maslow, K. Rogers, etc.) proceeded in their ideas from this image of a person, deriving psychological patterns of personality development from the study of meeting her various needs and motives. The image of a “programmed person” determines the concept of personality in sociobiology (human development as the deployment of genetic programs), behaviorism, reflexology and non-behaviorism (human development as an enrichment of reflex behavioral programs), sociological and socio-psychological role-based concepts of personality (behavior as playing out the learned during socialization of field programs and life scenarios). The image of a “person-doer” is the basis for building a cultural-historical, system-activity approach to understanding the personality, humanistic social psychoanalysis and existential logotherapy. Here, a person is understood as a subject of free, responsible choice, actively acting in society and striving to achieve goals. When providing practical assistance to the individual with this approach, the emphasis is on finding the optimal forms of organizing joint activities and communication between people. Representatives of biogenetic orientation analyze the problems of human development, considering him as an individual with certain anthropogenetic properties (inclinations, temperament, biological age, sex, body type, neurodynamic properties of the brain, organic impulses, etc.), which go through various stages of maturation as the phylogenetic programs of a species in ontogeny. The maturation of the individual is based mainly on the adaptive processes of the body, which are studied in such areas as the psychophysiology of individual differences, psychogenetics, psychosomatics, neuropsychology, psychoendocrinology and sexology. Supporters of a sociological orientation study the processes of a person's socialization, his assimilation of social norms and roles, the formation of his social attitudes and value orientations, the formation of a person's social and national character as a typical member of a particular community. The problems of socialization, or, in a broad sense, social adaptation of a person, are being developed by Ch. O. in social psychology, ethnopsychology, historical psychology. Researchers of personalistic orientation investigate the problems of activity, self-awareness and creativity of the individual, the formation of the human self, the struggle of motives, the upbringing of individual character and abilities, the self-realization of personal choice, the constant search for the meaning of life in the course of the individual's life path. General personality psychology is associated with the study of these aspects of personality, in particular psychoanalysis, individual psychology, analytical psychology, humanistic psychology and existential psychology. Within the framework of biological, sociological and psychological approaches, the determination of personality development is understood as the interaction of two factors - the environment and heredity. Within the framework of the system-activity and historical-evolutionary approaches, a fundamentally different scheme of determination of personality development is being developed. In this scheme, the properties of the individual are considered as “impersonal” prerequisites for the development of personality, which in the course of life can become a product of this development. The social environment is also a source of personality development, and not a “factor” that directly determines its behavior. As a condition for the implementation of human activities, the social environment is social norms, values, roles, ceremonies, tools, systems of signs that an individual encounters. Genuine grounds and driving force development of personality are joint activities and communication, through which the individual is introduced to culture. In the transformation of their actions, relations with other people and oneself, the realization of individuality and the enrichment of the life of society is carried out. The ratio of the concepts “individual” (a product of anthropogenesis), “personality” (an individual who has assimilated social and historical experience) and “individuality” (an individual transforming the world) can be conveyed by the formula: “Individuals are born. They become a person. Individuality is upheld. " In modern cultural and historical psychology (the school of L. S. Vygotsky, A. N. Leontyev, A. R. Luria), in the semiotic concept of culture (Yu.M. Lotman), it is emphasized that the appearance in human society of a personality as a subject of social activity preceded by a stage when individuals are dissolved in the forms of social organization - clan, family, community. Their activities are regulated directly by the system of social relations with which they are merged, and which appears in the form of values, norms, prohibitions, traditions and other social regulators external to the individual, which are absolute for him. The social community at this stage acts as a single subject of activity. The place and role of individual individuals in this activity are initially set by the system of social relations. The emergence of the personality as such occurs along with the isolation, autonomization of individuals in their activities from the social whole. In this process, the interiorization and individual refraction of social regulators takes place, their transformation into intrapersonal regulators, the formation of an individual-biased, selective attitude of the individual to reality, which finds expression in a person's unique understanding of reality and in the construction of his activity on the basis of this comprehension. Thanks to the formation of a person's integral personality, his activity is built not so much on the basis of direct internal motives and external stimuli, as on the basis of a long-term semantic perspective of the life world. According to the laws of evolution of complex systems, the existence of individually unique personalities expands the possibilities for the development of a social whole. The formation of personality occurs in the process of separating the child from the unity of the “child and his parents”. The development of personality occurs in such directions as the complication and hierarchization of the regulatory mechanisms of life, the interiorization of external regulators, the formation of self-regulation and self-determination mechanisms. This process of the formation of an autonomous personality has two turning points: 1) in the early preschool age, when the child develops awareness of his Self and the feeling of being able to withstand external pressure, the feeling of being the subject of his actions, their polymotivation and subordination is formed (“the first birth of personality”) and 2) in adolescence, when self-consciousness develops, the ability to build one's life and one's character is formed in accordance with the individual idea of oneself and one's own system of values, the displacement of the driving forces of one's own development from the outside to the inside (“the rebirth of the personality”). A system of internal regulation and self-regulation of vital activity is gradually emerging, which acts as the basis of the psychological structure of the personality and provides it with a greater or lesser degree of independence from external influences of the body's needs. A mature person is able to manage his life, subordinating it to the logic of vital necessity, strategic life goals presented in a single value-semantic perspective. Three levels can be distinguished in the psychological structure of a personality: the level of nuclear foundations, content-semantic and expressive-instrumental. The nuclear structures of the personality include structures of three kinds. First, these are structures that characterize the degree and qualitative characteristics of a person's sense of oneself as an autonomous subject of activity. Secondly, this is the worldview image of the world and the image of the I, the person's conscious ideas about the world and about his place in it, about the general laws to which objective reality and human activity are subordinated, as well as about the ideal world and the ideal I. Thirdly, this is the leading needs and values of the individual, accepted by her as motivational regulators of her life and determining both its strategic focus and the direction of the individual's actions in any particular situation. The content-semantic level of the personality is an organized set of psychological structures and mechanisms that transform the objective life relations between the subject and the world into a system of value-biased relationships of the subject to various objects and phenomena of reality. The mechanisms of this level determine any motives and goals of the subject, the content side of all his actions. The expressive-instrumental level of the personality consists of the characteristics of the individual, which he manifests when realizing his motives and goals in specific activities. Here, individual abilities and character are distinguished (a set of stable habitual forms and methods of behavior). The unity of character and abilities is manifested in the individual style of individual activities of the individual. An individual personality is often described as an external expression of certain personal traits of an indiziaa, or as a correspondence to a particular type of personality. Such descriptive characteristics of a person are useful in solving practical problems of psychodiagnostics, vocational guidance of expertise, but they do not express the real individuality of a particular person. Lit .: Kon I. S. Sociology of personality. M., 1967; He's the same. Opening Ya.M., 9 Leontiev A. and. Activity. Consciousness, Personality. M., 1977; Asmolov A. D. Psychology of personality. M., 1990; Bratus B. S. Personality anomalies. M., 1988; Leontiev D. A. Essay on the psychology of personality. M., 1993; Munier E. Personalism. M., 1994; Petrovsky Β.Α. Personality in psychology. Rostov-on-Don, 1996; Hall K., Lindsay G. Theories of personality. M., "U) 7; Kjell L., Ziegler D. Theories of personality. SPb., 1997. See also lit. to Art. Man, Philosophical Anthropology. A. G. Asmolov, D. A. Leontiev
New Encyclopedia of Philosophy: In 4 vols. M .: Thought. Edited by V.S.Stepin. 2001.
PHILOSOPHICAL CONCEPT OF PERSONALITY
The problem of personality in philosophy is the question of what is the essence of man as a person, what is his place in the world and in history. In philosophy, personality is considered as an individual expression and subject of social ideals, values of social relations, activities and communication of people. ...
Man is an individual in the unity of social, natural, material, spiritual, mental and physical characteristics. An individual is understood as a separate representative of the human race, the bearer of all its main anthropological and social characteristics. It is a product of natural evolution and social relations.
Personality is a person who has a pronounced social aspect of human versatility, his social essence. This is a person who has a certain worldview, moral positions, high level culture, Civic maturity, aware of their rights and responsibilities. The individuality of a person is expressed, first of all, in his individual characteristics, behavior, communication, activity, peculiarities of thinking and behavior, worldview, temperament, etc.
These basic concepts: man, individual, personality, individuality underlie the philosophical concept of personality. It includes: the definition of personality, the study of the emergence of man and society, analysis of the content and structure of personality, dialectics of personality and society, an explanation of the social status of the individual, the meaning of his life, the relationship between death and immortality.
Personality is the expression of social relations, the subject and object of cognition, it transforms itself and the world, personality is a set of rights and obligations, various social norms. The personal qualities of a person directly depend on the lifestyle, living conditions and the degree of its dependence on the external manifestations of nature. Philosophy sees personality as the main achievement of earthly civilization, its main meaning and concern.
In the conceptual analysis of personality, four main approaches can be distinguished: essential, meaningful, structural and typological.
The essential approach expresses the process of socialization of the individual, his mental and physical development. The formation of the personality is the process of socialization of the individual, accompanied by the typification of the personality and the formation of the internal appearance. The core of the personality is self-awareness, self-esteem and self-regulation - these properties help to add specific personality traits.
The sociality of a person is the degree of a person's involvement in the social life of society. It is expressed in the totality of the social qualities of a person: economic, political, legal, moral, spiritual, etc. A specific person can express his social essence in the form of individuality. The starting point of sociological research of personality consists in the analysis not of individual characteristics of a person, but in the sum of those social roles that he performs.
In terms of content, a personality is a combination of its properties and sides, physical, spiritual, mental and social traits, manifested in the relationship with society, between the culture of the individual and society. The content of the personality is the concretization of social relations in the inner world of a given individual, in his consciousness, worldview and social qualities.
Structurally, the personality is a system of elements, the content of which is: the spiritual world of the personality, its social-role complex, natural qualities. Each of these elements has its own microstructure. Taken together, they form an integrity that characterizes the relationship of the individual with the system of social relations. The typological definition of personality is based on the idea that its formation is the process of assimilating elements of the surrounding natural and social environment. As the main social. personality types are distinguished: social-class, social-professional and national-ethnic.
25. The concept of personality in philosophy, its structure. The role of the individual and the masses in history.
Personality - it is an average portrait of a person living in a specific historical society, which is determined by a set of socially fundamental characteristics. An individual has a status in society and performs certain roles; to be a person means to master the cultural wealth of a given society and be able to use it.
To be a person means to have the ability to enter into relationships with self-like and reproduce them in their entirety; means to fulfill a set of social roles that are necessary to live and exist in society.
Personality structure
role-playing - a set of roles that a person performs;
status - a set of statuses of a person in society: social-class, professional, national, spiritual and everyday.
The popular masses are always aimed at stabilizing the existing situation, they are always fighting against the turbulence of the personality, nominating and supporting the leader. Mechanisms: protest, elections, criticism, the system of denunciations and appeals from the authorities. The main function of the masses is to stabilize the existing situation. Common sense determines the behavior of the populace.
The depth of the analysis and its adequacy in the current situation, the development of tactics and strategies that would correspond to the given moment, the setting of goals and the conviction of the masses of the need for these actions, the choice of the time to start implementation, control of activities, the depth and sequence of transformations depend on the personality. The personality embodies the creative principle in the historical process, the rate of development of the process (historical, social, etc.) depends on it.
Napoleon: "The mistake of one person can lead to a global catastrophe for the whole people."
Personality is a human individual as a product of social development, a subject of labor, communication and cognition, determined by the concrete historical conditions of society. From the point of view of idealism, a person is a spiritual being, autonomously creating history. From the point of view of historical materialism, the personality is a product of social development, it is the subject of social relations not in isolation, in itself, but only as a part of the social collective (estate, class, nation, society as a whole). A person is not born a person, but becomes one. The popular masses are a historically changing community of social groups with different class structures at different stages of historical development.
The role of the masses and the individual in history
The role of bunks. masses in history is primarily due to the fact that they are the main producers. the strength of society. The class struggle of the toiling masses against the historically determined. forms of oppression and exploitation - the driving force behind the development and change of antagonistic. formations; wrestling bunks. masses for their emancipation is DOS. the content of the story. Political and social gains, democratic. freedoms under capitalism have been wrested from the dominions. classes fight bunks. masses. This struggle actively influences the ideological life of society and the development of culture. The impact of narc. masses on societies. life especially grows and manifests itself openly at critical periods of history - in the course of revolutions, national liberation. movements. "The mass of the people is never capable of being such an active creator of social order as during the revolution" (V. I. Lenin, Soch., Vol. 9, p. 93).
The influence of the broadest narc. masses on the progress of culture is manifested in various forms, both directly and indirectly. The basis of any spiritual culture - language - was created by Nar. masses. The greatest creations of art and literature are truly popular, they reflect contemporary societies. Problems. In the development of natures. the generalization of production plays an important role in science and technology. experience of the masses. Social sciences develop on the basis of generalization of the data of societies. practice, will liberate. struggle of the masses.
Only on the basis of scientific. understanding the decisive role of bunkers. masses in history, the role of classes and the class struggle, you can correctly reveal the meaning of historical. individuals, leaders of certain classes, parties, societies. figures, outstanding scientists, figures of literature and art. Great thinkers and artists have a tremendous impact on the course of the cultural development of society. But the artist's work turns into an empty flower if it does not reflect the contradictions and needs of reality, if it does not take its roots in the life of the people.
Great personalities cannot make history at will. Personality can influence the historian. events, but it can neither cancel nor change objective societies. patterns. The results of the activity of this or that personality are ultimately determined by the historian. necessity. But "... the idea of historical necessity does not in the least undermine the role of the individual in history: history is all composed precisely of the actions of individuals who are undoubtedly actors" (ibid., Vol. 1, p. 142). Great people appear as a result of the needs of the historian. development, and their activities are the more successful, the more deeply they express these needs, embodied in the interests of the defined. classes. All other things being equal, the individual qualities of the person at the head of the movement can accelerate or slow down, facilitate or complicate the necessary course of events, impose a definition on them. individual imprint.
When studying the role of personality in history, one should distinguish between the categories of historical. and a great personality. A person can be called a historical person, with the name of a cut large historians are associated. events and edges left its mark on these events. At the same time, it is not yet taken into account in which direction - progressive or reactionary - a given personality acts. But not every historian. personality is great. Great personality- the one that accelerated the progressive natural course of societies with its activity. process. No class can come to power without nominating its own politicians. leaders, leaders. Every society. the era and each class have their own methods of forming, educating and promoting leaders, organizing leaders and leadership, the relationship between leaders, class and masses. The ideologists and leaders of the exploiting classes strive to stand above the masses and their elected bodies, to command the masses. The leaders of the working class, on the other hand, express the fundamental interests of the working masses.
If, when examining the problem in the first aspect, the concept of "popular masses" is equivalent to the concept of "working classes", then examining the problem in the second aspect reveals a historically specific role in the development and change of each formation. social groups, classes that make up the people. In the class polit. struggle, the concept of "people. masses" is no longer associated only with the creators of material goods, but encompasses all social forces, which at this stage are historical. development objectively contribute to the progressive development of society.
" … great value revolutionary energy, revolutionary creativity, revolutionary initiative of the masses - as well as, of course, individuals, groups, organizations, parties who know how to find and realize a connection with certain classes "(ibid., vol. 13, p. 22).
Poor development produces. forces associated with this undeveloped forms of class struggle, a low level of class consciousness of workers (slave, feudal formations) predetermine the slow pace of development of society. Lenin pointed out that when "... history was created by a handful of noblemen and a handful of bourgeois intellectuals, with the sleepy and sleeping masses of workers and peasants ... Because of this, history could only creep with appalling slowness" (ibid., Vol. 27, p. 136). The deeper the objectively overdue transformation, the wider the narcotics are. the masses act on his consciousness. creators. Lenin wrote that this "... one of the deepest theses of Marxism, at the same time being the simplest and most understandable. The larger the scope, the wider the breadth of historical actions, the greater the number of people who participate in these actions, and vice versa. , the deeper the transformation that we want to carry out, the more it is necessary to raise interest in it and a conscious attitude, to convince new and new millions and tens of millions of this need "(ibid., vol. 31, p. 467). The law of the growing role of the masses in history provides a guiding thread for understanding creatures. reasons for the acceleration of the pace of societies. progress.
The experience of the USSR and other socialist. countries refutes the fiction of the ideologues of the exploiting classes about the "inability" of the people. the masses to the management of the state, to the leadership of societies. life. Liquidation of private property relations, the old division of labor, the transformation of the achievements of world culture into the property of millions, the growing unity of interests of the individual and society create the preconditions for the development of every worker into a historically active, active personality.
40. The concept of personality and individual. Philosophical and psychological definition of personality.
Individual Is a single representative of the human race, a concrete carrier of all psychophysical and social traits of humanity.
Man is born as an individual. As individuals, people differ from each other not only in such features as height, body constitution, eye color, but also in abilities, temperament, emotionality. The individual is the starting point for the formation of personality. Outside the about-va, the individual does not possess personal qualities.
Personality- a systemic (social) quality acquired by an individual in objective activity and communication and characterizing the degree of representation of social relations in an individual. The essence of each specific person as a person is a set of specific connections and relationships, in which he is included as a subject. Personality is, first of all, a subject of activity; a person becomes a person in the process of life activity under the influence of activity and communication, education and training.
The following components are distinguished in the structure of l-ty:
1.motivational - characterizes the direction of l-ty as a selective attitude to reality (ideological and practical attitudes, interests). The dominant component of direction determines all mental activity of l-ty;
2.intelligent companion - determines the capabilities of the person and includes a system of abilities that ensure the success of the activity;
3.active companion-character, style of behavior in society (moral qualities are leading sv-va in a person's character (responsibility, modesty); volitional qualities-decisiveness, self-control.) Moral-volitional qualities form the basis of the character of l-ti;
4.component I-education of self-awareness of l-ti, providing self-regulation.
Psychology interprets personality as a socio-psychological formation, which is formed thanks to a person's life in society. A person as a social being acquires new personal qualities when he enters into relationships with other people and these relationships become forming his personality. At the moment of birth, the individual does not yet have these acquired personal qualities.
According to Nemov's definition, a person is a person taken in the system of his psychological characteristics, which are socially conditioned, manifested in connections and relationships that are social by nature, are stable and determine the moral actions of a person that are essential for him and those around him.
In philosophy, an individual is understood as a separate representative of the human race, the bearer of all the main anthropological and social characteristics. It is a product of natural evolution and social relations.
A person is a person who has a certain worldview, moral positions, a high level of culture, who is aware of his rights and responsibilities. Personality is the expression of social relations, the subject and object of knowledge, it transforms itself and the world. The personal qualities of a person directly depend on the way of life and on the external manifestations of nature. Philosophy sees personality as the main achievement of earthly civilization, its main meaning and concern.
6. The problem of personality in philosophy
It is unlikely that in Russian pedagogy, psychology, and even historical materialism, as an integral part of Marxist-Leninist philosophy, there is a category comparable to the category of "personality" in terms of the number of contradictory definitions. The well-known Russian psychologist V.P. Zinchenko noted with some humor in this regard: “The concept of“ personality ”could compete with the concept of“ person. ”The second concept seems to me less adequate for two reasons. D.B. Elkonin once said that after looking through about twenty definitions of personality in our literature, he came to the conclusion that he is not a personality. still only a part of a wider problem of human development ... "(Zinchenko VP Problems of developmental psychology (reading O. Mandelstam) // Questions of psychology. 1991. N 4. P.126.).
How do philosophers understand personality? Let's compare several points of view.
American psychologist and philosopher at the turn of the 19th and 20th centuries, one of the founders of pragmatism, W. James, in his fundamental work Psychology, which included both psychological and philosophical conclusions of the author, wrote: analysis of it into three parts in relation to 1) its constituent elements, 2) feelings and emotions caused by them, (self-esteem), 3) actions caused by them (self-care and self-preservation). The constituent elements of a personality can also be divided into three class: 1) physical person, 2) social personality and 3) spiritual personality. "(James W. Psychology. M., 1991. S. 82.).
The well-known Soviet philosopher E.V. Ilyenkov, the author of a work whose title contains the question: "What is a person?" as your "I", as something unique and inimitable, indivisible into any common components and, therefore, fundamentally escaping scientific and theoretical definitions and even inexpressible in words ... "(Ilyenkov E.V. What is personality ? // Philosophy and Culture. M., 1991. P.388.).
The well-known Georgian thinker MK Mamardashvili stated: “Personality is a form, a way of being, a special state of life, a find of its evolution. from any higher guidelines ... You see, the main passion of a person is to be, to be fulfilled, to take place "(Mamardashvili M.K. As I understand philosophy. M., 1990. P.173.).
Personality in social philosophy is, first of all, a person endowed with social qualities, that is, such qualities that he acquires when interacting with society... Modern social philosophy sets itself the task of studying various social types of personality that are formed as a result of social differentiation of society. (Recall that differentiation is a consequence of the social division of labor, which divided material and spiritual production, the spheres of leadership and subordination, etc.). The concept of "personality" should not be confused with the concept of "individuality".
In philosophy, individuality is understood as a kind of combination in a person of natural and social... Note that social philosophy does not study the natural inclinations of a person. She is interested in those objective conditions and subjective factors that affect a person, and which he forms himself.
What factors and conditions influence personality formation? First of all, it is the world of everyday life. In social philosophy, an attempt is made to understand this the most difficult problem- the essence of everyday life, in order to understand the specifics that have a formative effect on the personality.
But what is everyday life? VN Shevchenko answers this question as follows: "Everyday life, or the life world of people, includes everyday activity, ordinary (or ordinary) consciousness as a really existing consciousness of living and acting individuals who set themselves specific, usually very prosaic goals for the next hour or two, a whole day, for some perspective and achieve their practical implementation in one form or another, depending on the circumstances "(Essays on Social Philosophy. M., 1994. P.159-160.).
Ordinary, everyday-practical or everyday consciousness is a complex system, which includes the mastered part of oral speech and written language of everyday communication, the hierarchy of values, formed moral patterns of behavior, interpersonal communication skills, knowledge of traditions and customs, certain knowledge of legal and political norms, etc. And what is especially interesting: all this diversity of views and perceptions is not gleaned by man on purpose, but as if by itself, from the everyday world of everyday life. It is clear that in this form of worldview, the foundations of scientific knowledge, folk wisdom, a certain observation, prudence, mysticism, superstition, remnants of many past centuries, bias and limitation of the framework of their own interests successfully coexist.
But if a person is mainly shaped by everyday life, then without changing it, it is impossible to change a person. It is difficult to expect that parents who do not burden themselves with knowledge of the norms of modern etiquette, in the wretched atmosphere of an uncomfortable apartment, in a dirty entrance, in waves of profanity, with the dominance of primitive and stupefying films on the television screen, will bring up a child who embodies all earthly virtue. E. Sapir, the famous American scientist, accurately noted: cultural heritage and in the influence of the ordinary mind on the ordinary mind "(Sapir E. Selected works on linguistics and cultural studies. M., 1993. P.485.).
The educational system occupies a significant place in the formation of a young person's personality. Today, education, as one of the main social institutions of society, is actively studied by sociology, but social philosophy also shows interest in it, which concerns primarily the philosophical problems of upbringing and education. It should be noted that throughout its history philosophy did not bypass the problem of upbringing and education, and it was philosophy that made a significant contribution to the growth of this area of knowledge and activity.
Education enters the daily life of a schoolchild and student, becomes the main type of their activity, so it can turn into a center of personality development and the main source of its spiritual formation. The famous modern philosopher M. Foucault notes that we can call pedagogy the transmission of such a truth, the function of which is to supply the subject with any relations, abilities, knowledge that he did not have before, which he would have to receive by the end of pedagogical relations (Foucault M. Hermeneutics subject // Socio-Logos. Sociology. Anthropology. Metaphysics. M., 1991. P.311.).
Thus, the task of personality formation is not only the transfer of knowledge, as many believe, it is also the translation of social experience, which is carried out in culture.
