General idea of personality. Psychology becomes an independent and experimental field of scientific knowledge

“It is noteworthy that until the second half of the 1930s, subject indexes to books on psychology, as a rule, did not contain the term “personality” at all.

At the present stage of the improvement of socialist society, the task has been set of forming a harmoniously developed, socially active personality, combining spiritual wealth, moral purity and physical perfection. Consequently, the philosophical, psychological, sociological study of personality acquires a priority character and attracts special attention of the public due to its not only theoretical, but also practical significance. […]

One of the attempts to solve this problem is our proposed concept of personalization of an individual in a system of activity-mediated relations with other people. This concept is a further development of the psychological theory of the collective. It creates an idea of the psychological structure of the personality, the patterns of its formation and development, offers a new methodological toolkit for its study.

The starting point for constructing the concept of personalization of the individual is the idea of unity, but not the identity of the concepts of "personality" and "individual". […]

Personality is a systemic social quality acquired by an individual in objective activity and communication, as well as characterizing the level and quality of social relations reflected in an individual.

If we recognize that personality is the quality of an individual, then we thereby affirm the unity of the individual and the personality and at the same time deny the identity of these concepts (for example, photosensitivity is the quality of photographic film, but one cannot say that photographic film is photosensitivity or that photosensitivity is it's film).

The identity of the concepts of “personality” and “individual” is denied by all leading Soviet psychologists - B. G. Ananiev, A. N. Leontiev, B. F. Lomov, S. L. Rubinshtein and others. “Personality is not equal to the individual: this is a special quality , which is acquired by an individual in society, in the totality of relations, social in nature, in which the individual is involved ... Personality is a systemic and therefore “supersensory” quality, although the bearer of this quality is a completely sensual, bodily individual with all his innate and acquired properties » (Leontiev A.N. Selected psychological works, M., 1983, Volume 1., p. 335).

First of all, it is necessary to clarify why a person can be said to be a “supersensory” quality of an individual. It is obvious that the individual has completely sensual (that is, accessible to perception with the help of the senses) properties: corporality, individual characteristics of behavior, speech, facial expressions, etc. How, then, are qualities found in a person that cannot be seen in their immediate sensual form?

Just as surplus value K. Marx showed this with the utmost clarity - there is a certain “supersensible” quality that you cannot see in a manufactured object through any microscope, but in which the worker’s labor unpaid by the capitalist turns out to be embodied, the personality personifies the system of social relations that make up the sphere of the individual’s being as his systemic (internal dissected, complex) quality. Only scientific analysis can open them; they are inaccessible to sensory perception.

To embody the system of social relations means to be their subject. The child, included in relationships with adults, initially acts as an object of their activity, but, mastering the composition of the activity that they offer him as leading for his development, for example, learning, becomes, in turn, the subject of these relationships. Social relations are not something external to their subject, they are a part, a side, an aspect of personality as a social quality of an individual.

K. Marx wrote: “... the essence of a person is not an abstract inherent in a separate individual. In its reality, it is the totality of all social relations. (Marx K., Theses on Feuerbach // Marx K., Engels F. Soch. - 2nd ed., Volume 42, p. 265). If the generic essence of a person, unlike other living beings, is a set of social relations, then the essence of each specific person, that is, the abstract inherent in a separate individual as a person, is a set of specific social connections and relations in which he is included as a subject. They, these connections and relations, are outside of it, that is, in social being, and therefore impersonal, objective (the slave is completely dependent on the slave owner), and at the same time they are inside, in himself as a person, and therefore subjective (the slave hates slave owner, subjugates or rebels against him, enters into socially conditioned relations with him). […]

To characterize a personality, it is necessary to investigate the system of social relations in which, as mentioned above, it is included. Personality is clearly closely "under the skin" of the individual, and it goes beyond the limits of his corporality into new "spaces".

What are these "spaces" in which you can see the manifestations of personality, understand and evaluate it?

The first is the "space" of the individual's psyche (intra-individual space), his inner world: his interests, views, opinions, beliefs, ideals, tastes, inclinations, hobbies. All this forms the orientation of his personality, a selective attitude towards the environment. Other manifestations of a person's personality can also be included here: features of his memory, thinking, fantasies, but such that one way or another resonate in his social life.

The second "space" is the area of interindividual connections (interindividual space). Here, not an individual in itself, but processes in which at least two individuals or a group (collective) are included are considered as manifestations of the personality of each of them. The clues to the "structure of personality" are hidden in space outside the organic body of the individual, in the system of relations of one person with another person.

The third “space” for the realization by an individual of his capabilities as a person is not only outside his inner world, but also outside the border of actual, momentary (here and now) connections with other people (meta-individual space). Acting, and actively acting, a person causes changes in the inner world of other people. So, communication with an intelligent and interesting person affects the beliefs, views, feelings, desires of people. In other words, this is the "space" of the ideal representation (personalization) of the subject in other people, formed by the summation of the changes that he made to the psyche, consciousness of other people as a result of joint activities and communication with them.

It can be assumed that if we were able to fix all the significant changes that this individual made by his real activity and communication in other individuals, then we would get the most complete description of him as a person.

An individual can achieve the rank of a historical personality in a certain socio-historical situation only if these changes affect a sufficiently wide range of people, receiving an assessment not only of contemporaries, but also of history, which has the ability to accurately weigh these personal contributions, which ultimately turn out to be contributions into public practice.

A personality can be metaphorically interpreted as a source of some kind of radiation that transforms people associated with this personality (radiation, as you know, can be beneficial and harmful, can heal and cripple, speed up and slow down development, cause various mutations, etc.).

An individual deprived of personal characteristics can be likened to a neutrino, a hypothetical particle that permeates a dense environment without a trace, without making any changes in it; “impersonality” is a characteristic of an individual who is indifferent to other people, a person whose presence does not change anything in their lives, does not transform their behavior and thereby deprives him of his own personality.

The three "spaces" in which a person finds himself do not exist in isolation, but form a unity. The same personality trait appears differently in each of these three dimensions. […]

So, a new way of interpreting the personality is being laid - it acts as an ideal representation of the individual in other people, as his "other being" in them (and also in himself as a "friend"), as his personalization. The essence of this ideal representation, these "contributions" lies in those real semantic transformations, effective changes in the intellectual and emotional sphere of another person's personality, which are produced by the activity of the individual and his participation in joint activities. The “other being” of an individual in other people is not a static imprint. We are talking about an active process, about a kind of “continuation of oneself in another”, about the most important need of the individual - to find a second life in other people, to make lasting changes in them.

The phenomenon of personalization opens up an opportunity to clarify the problem of personal immortality that has always worried mankind. If a person's personality is not reduced to its representation in a bodily subject, but continues in other people, then with the death of an individual, the personality does not "completely" die. “No, all of me will not die ... as long as at least one piit is alive in the sublunary world” (A. S. Pushkin). The individual as a carrier of personality passes away, but, personalized in other people, he continues, giving rise to difficult experiences in them, explained by the tragedy of the gap between the ideal representation of the individual and his material disappearance.

In the words "he lives in us even after death" there is neither mysticism nor pure metaphor - this is a statement of the fact of the destruction of an integral psychological structure while maintaining one of its links. It can be assumed that at a certain stage of social development, personality as a systemic quality of an individual begins to act as a special social value, a kind of model for development and implementation in people's individual activities.

Petrovsky A., Petrovsky V., "I" in "Others" and "Others" in "Me", in the Reader: Popular Psychology / Comp. V.V. Mironenko, M., "Enlightenment", 1990, pp. 124-128.

Personality in psychology, a systemic social quality is denoted, acquired by an individual in objective activity and communication and characterizing the level and quality of representation of social relations in an individual.

What is a personality as a special social quality of an individual? First of all, if we recognize that personality is the quality of an individual, then we thereby affirm the unity of the individual and personality and at the same time deny the identity of these concepts (for example, photosensitivity is the quality of photographic film, but one cannot say that photographic film is photosensitivity or that light sensitivity is photographic film). The identity of the concepts of "personality" and "individual" is denied by all leading Soviet psychologists - B. G. Ananiev, A. N. Leontiev, B. F. Lomov, S. L. Rubinstein etc. “Personality – individual; this is a special quality that an individual acquires in society, in the totality of relations, social in nature, in which the individual is involved, the essence of the personality in the “ether” (Marx) of these relations ... personality is a systemic and therefore “supersensory” quality, although the carrier this quality is a completely sensual, bodily individual with all his innate and acquired properties.

Thus, a person needs a special characteristic that could describe this social quality, the bearer of which is an individual. And first of all, it is necessary to clarify why a person can be said to be a “supersensory” quality of an individual (“systemic and therefore “supersensory”). It is obvious that the individual has completely sensual (i.e., accessible to perception with the help of the senses) properties: corporeality, individual characteristics of behavior, speech, facial expressions, etc. How, then, are qualities found in a person that cannot be seen in their direct sensory form? To embody the system of social relations means to be their subject. The child, included in relationships with adults, initially acts as an object of their activity, but, mastering the composition of the activity that they offer him as leading for his development, for example, learning, becomes in turn the subject of these relationships.

Social relations are not something external to their subject, they act as a part, a side, an aspect of personality as a social quality of an individual.

If the generic essence of a person, unlike all other living beings, is the totality of all social relations, then the essence of each specific person, that is, the abstract inherent in a separate individual as a person, is the totality of specific social connections and relations. in which he is included as a subject. They, these connections and relations, are outside of him, i.e., in social being, and therefore impersonal, objective (the slave is completely dependent on the slave owner), and at the same time they are inside, in himself as a person and therefore subjective (he hates the slave owner, subjugates or rebels against him, treats him in general, enters into socially conditioned relations with him).

The assertion of the unity, but not the identity of the concepts “individual” and “personality” suggests the need to answer a possible question: can the fact of the existence of an individual who would not be a personality, or a personality that would exist outside and without an individual as its specific carrier, be indicated? ? Hypothetically it could be both. If we imagine an individual who has grown up outside of human society, then, when he encounters people for the first time, he will not find, in addition to individual characteristics inherent in a biological individual, any personal qualities, the origin of which, as was said, is always of a socio-historical nature, but has only natural prerequisites for their appearance in the event that the surrounding people manage to “draw” him into joint activities and communication. The experience of studying children raised by animals testifies to the exceptional complexity of this task. Before us will be an individual who has not yet taken place as a person. It is permissible, with certain reservations, to recognize the possibility of the emergence of a personality, behind which there is no real individual. However, this will quasi-personality.

Such, for example, is Kozma Prutkov, created as a result of the co-creation of A. K. Tolstoy and the Zhemchuzhnikov brothers. The hero of the novel by E. Voynich "The Gadfly", behind which there was no real individual, nevertheless had a huge impact on society.

Appeal to the situation “an individual without a personality” or “a personality without an individual” is like a mental experiment, not useful for understanding the problem of unity and non-identity of a personality and an individual.

As follows from the fact of non-coincidence, non-identity of the concepts “individual” and “personality”, the latter can be understood only in a system of stable interpersonal relationships that are mediated by the content, values, and meaning of joint activity for each of the participants. These interpersonal connections are real, but by nature they are "supersensual". They are manifested in specific individual properties and actions of people who are part of the collective, but they are not reducible to them. They form a special quality of the group activity itself, which mediates these personal manifestations that determine the special position of each individual in the system of interindividual relations and, more broadly, in the system of social relations.

Interpersonal connections that form a personality in a team externally appear in the form of communication, or subject - subjective relationship, existing alongside subject - object relation, characteristic of subject activity. However, the moment, the fact of mediation, remains the central link not only for objective activity, but also for communication. On closer examination, it turns out that the direct subject - subjective relations exist not so much on their own, but in the mediation of some objects (material or ideal). This means that the relation of an individual to another individual is mediated by the object of activity (subject - object - subject).

In turn, what outwardly looks like a direct act of the objective activity of an individual is in fact an act of mediation, and the mediating link for the individual is no longer the object of activity, not its objective meaning, but the personality of another person as an accomplice in the activity, acting as if refractive device through which he can better perceive, understand, feel the object of activity. In order to solve an exciting issue, I turn to another person.

All of the above allows you to understand personality as a subject of a relatively stable system of interindividual (subject - object - subjective and subject - subject - object) relations, formed in activity and communication.

The personality of each person is endowed only with its inherent combination of features and characteristics that form its individuality. Individuality - it is a combination of the psychological characteristics of a person that make up his originality, his difference from other people. Individuality is manifested in the traits of temperament, character, habits, prevailing interests, in the qualities of cognitive processes (perception, memory, thinking, imagination), in abilities, individual style of activity, etc. There are no two people with the same combination of these psychological characteristics - human personality unique in its individuality.

Just as the concepts "individual" and "personality" are not identical, personality and individuality, in turn, form a unity, but not an identity. The ability to add and multiply large numbers very quickly “in the mind”, dexterity and determination, thoughtfulness, the habit of biting nails, laughter and other features of a person act as traits of his personality, but do not necessarily enter into the characterization of his personality, if only because they can be and not be represented in the forms of activity and communication that are essential for the group in which the individual possessing these traits is included. If personality traits are not represented in the system of interpersonal relations, then they turn out to be insignificant for assessing the individual's personality and do not receive conditions for development. Only those individual qualities appear as proper personal qualities which to the greatest extent “drawn” into the leading activity for this social community. So, for example, dexterity and determination, being personality traits of a teenager, did not act for the time being as a characteristic of his personality, until he was included in a sports team that claimed the championship of the region, or until he took on the provision of crossing a fast and cold river. The individual features of a person remain “silent” until a certain time, until they become necessary in the system of interpersonal relations, the subject of which will be this person as a person.

So, individuality is only one of the aspects of a person's personality.

That is why it is necessary to highlight the important task for the teacher to implement individual approach to the student, which involves taking into account his differential psychological characteristics (memory, attention, type of temperament, development of certain abilities, etc.), i.e., finding out how this student differs from his peers and how in connection with this should build educational work. However, it must be understood that the individual approach is just an aspect of a more general, personal approach to a schoolchild, which is based on the study of the conditions and circumstances of the inclusion of a teenager or young man in the system of interindividual relations with adults, teachers and parents, with peers of both sexes, fellow students and fellow students, friends on the street, etc. Only with well-established pedagogical communication between students and the teacher, the latter it is possible to find out how this boy or this girl “fits” into the class team, what place they occupy in the hierarchy of interindividual relations, what prompts them to act one way or another, what changes the student’s personality undergoes, integrated in the team or not able to adapt to it at all. Under these conditions, a personal approach to the student as the subject of his system of relations is realized. Only such an approach, which is not limited to taking into account the individual characteristics of thinking, will, memory, feelings of the student, but aimed at identifying how the individual is represented in the group and how the collective is represented in its personality, can be considered as personal, corresponding to the Marxist understanding of human essence as a representation in the personality of a system of social ties. The most favorable conditions for the implementation of a personal approach are created by collective educational activities, as well as participation in work in student production teams.

If the individual approach in pedagogy and psychology turns out to be divorced from the personal approach, then it leads to the “collection” of the child’s personality traits, without a proper understanding of what conclusions can be drawn on the basis of compiling such a “collection”. A. S. Makarenko, who knew how to masterfully use a personal approach in education, wrote: these values, no one knows.”

The personality of the student, included in the system of its actual relations, must remain constantly in the eye of the teacher, whose task is always to enrich the spiritual world of students. “... The actual spiritual wealth of an individual depends entirely on the wealth of his actual relationships...”

The fact that the concepts of "personality" and "individuality", with all their unity, do not coincide, does not allow us to present the structure of personality only as a certain configuration of individual psychological properties and qualities of a person. For non-Marxist areas of Western psychological science, where the concepts of “personality” and “individuality” (as well as the concepts of “individual” and “personality”) are identical and personality is not considered as a subject of a system of relations that are social in nature, as a systemic social quality of an individual, a structure (i.e., structure, organization) personality and individuality are completely the same. From the point of view of representatives of these psychological schools and trends, it is enough to characterize the structure of individuality - and thus the personality of a person will be fully covered and described. Thus, psychologists use special personality questionnaires(a kind of questionnaire, including questions in which the subject is asked to evaluate himself, his individual personal qualities). Analyzing the content of these answers and mathematically processing the results of the survey, the researcher obtains a numerical value for the severity of any trait (type) on the scale corresponding to this trait;

With this approach, a certain set of scales supposedly sets the structure of the personality. However, it can be assumed that, at best, using these methods, one can describe the individuality of a person, but by no means the entire personality in the “totality” of social relations in which a person is involved.

Indeed, if we take into account that a person always acts as the subject of his “real relations” with a specific social environment, then these “real relations” and connections that develop in the activities and communication of specific social groups and collectives must necessarily enter into the structure of the personality. Questionnaires, on the other hand, are focused on a person's assessment of himself in an amorphous social environment, in an abstract “environment in general”. This side - the real interindividual relations of the personality - questionnaires cannot reflect and detect. As already mentioned, claiming to characterize the general structure of the personality, the questionnaires are actually limited to attempts to describe individuality, to find the principle of organizing personality traits around some of its core features. (factors). Metaphorically speaking, an extensive “collection” of individual psychological traits is placed in several “showcases” that are supplied with labels (“schizothymia - cyclothymia”, “introversion - extroversion”, “emotionality - balance”, etc.).

So, in psychology, numerous personality traits have been identified - conformity, aggressiveness, level of claims, anxiety, etc., which together describe the originality of the individual. These psychological phenomena are essentially correlative, explicitly or implicitly, a certain social environment is assumed, in relation to which a person does not show conformity, aggressiveness, anxiety, etc. But if the individual characteristics of people appear in these studies as flexible, changeable, diverse - meaningful, then the social environment is presented as unchanging, amorphous, empty of content, “environment in general”. This mechanistic interpretation of the social environment, which has become traditional, in terms of the “personality-environment” relationship, interprets the environment either as a point of application of forces for an active personality, or as a force of group pressure on a person. The idea of the active nature of the interaction of the individual and his social environment in Western science was not included either in the fabric of theoretical structures of the psychology of the individual, or in the psychological methods of studying the individual.

However, the approach to the social environment as an “environment in general” gave rise to a theoretical idea of the personality in general, regardless of the system of socially determined relationships in which it exists, acts and develops. Virtually all personality questionnaires adopted by traditional Western personality psychology are oriented towards this amorphous social environment.

Meanwhile, in the conditions of a particular social group, individual psychological qualities exist in the form of personality manifestations, which by no means always coincide with them. The individuality of a person is significantly transformed in the conditions of joint objective activity and communication, characteristic of a given level of development of the group. The individual-psychological under these conditions changes as a personal, as a side of interpersonal relationships. This hypothesis has now been tested and confirmed in a number of specific works.

So, the task of one study was to test the above hypothesis in relation to suggestibility (conformity) as a property of the individual, as well as to the opposite phenomenon - self-determination as a phenomenon of interpersonal relations in a group. The hypothesis was concretized in the following experimental procedure. A number of really existing groups forms a hierarchy of levels of group development - from a diffuse group to a genuine collective. About a third of the subjects in each group, regardless of the level of its development, according to the experiment, showed a tendency to conformity in an insignificant situation. The same is evidenced by the data of personality questionnaires. The question was how these subjects would behave under the conditions of an experiment to identify the phenomenon of collectivist self-determination in groups of different levels of development. Experimental data confirmed that individuals belonging to a group of a higher level of development, in relation to which, when using insignificant influences, it was concluded that they were amenable to group pressure, they showed a collectivist self-definition, that is, the ability not to succumb to group pressure, protecting collective values. In other words, such an individual psychological quality as suggestibility turns out to be transformed into the personality of the individual as a member of the collective.

In other studies, it was found out whether such a feature of a person's personality as extrapunity(the tendency to blame other people for one's own failures), the behavior of a member of a good team, that is, whether it acts as a necessary manifestation of his personality. Initially, with the help of a special personality test, a group of athletes with pronounced extrapunitiveness was identified (there were a lot of them among team members in team sports). It would seem that this personality trait should determine the characteristics of their personality in their leading sports activities. In fact, in highly developed groups of athletes (in genuine teams), according to the personality test, extrapunitive individuals showed collectivist identification in relation to members of their team (see 11.6), i.e., they revealed personality traits that are directly opposite to extrapunitiveness.

Thus, it is obvious that the structure of a person's personality is wider than the structure of individuality. Therefore, the first should include not only the features and general structure of his personality, most fully expressed in temperament, character, abilities, etc., but also how a person finds himself in groups of different levels of development, in interindividual relations, mediated by the leading for this group's activities. From the standpoint of psychology, the data obtained as a result of the study personality as an individual cannot be directly transferred to the characteristics of a person as a subject of interindividual relations; the individual-typical acts essentially differently depending on the development of the community in which the personality lives and is formed, and on the nature, values and goals of the activity that mediate interindividual relations.

The problem of the correlation of biological (natural) and social principles in the structure of a person's personality is one of the most complex and debatable in modern psychology.

In psychology, a prominent place is occupied by theories that distinguish two main substructures in a person’s personality, formed under the influence of two factors - biological and social. The idea was put forward that the whole personality of a person breaks up into an “endopsychic” and “exopsychic” organization. "Endopsyche" as a substructure of personality expresses the internal interdependence of mental elements and functions, as if the internal mechanism of the human personality, identified with the neuropsychic organization of man. "Exopsychic" is determined by the attitude of a person to the external environment, i.e. to the whole sphere of what is opposed to the personality, to which the personality can relate in one way or another. “Endopsychic” includes such traits as receptivity, features of memory, thinking and imagination, the ability to volitional effort, impulsiveness, etc., and “exopsychic” - a system of human relations and his experience, i.e. interests, inclinations , ideals, prevailing feelings, formed knowledge, etc. "Endopsyche", which has a natural basis, is biologically determined, in contrast to "exopsyche", which is determined by a social factor. Modern foreign multifactorial theories of personality ultimately reduce the structure of personality to projections of all the same basic factors - biological and social.

How should one treat this concept of two factors? The human personality, which is both the product and the subject of the historical process, could not preserve the biological structure, which is adjacent and equal to the social substructure. The natural prerequisites for the development of an individual, his bodily organization, his nervous and endocrine systems, the advantages and disadvantages of his physical organization, powerfully influence the formation of his individual psychological characteristics. However biological, entering the personality of a person, becomes social and further exists (psychologically) in social form. So, brain pathology generates in an individual, in his structure, individual biologically determined psychological traits, but they become personality traits, specific personality traits or do not become due to social determination. Natural, organic features and traits appear in the structure of personality as its socially conditioned elements.

Of course, the individuality of the human personality retains the imprint of its natural, biological organization. The question is not whether biological and social factors should be taken into account in the structure of the personality - it is absolutely necessary to take them into account, but how to understand their relationship. The theory of two factors mechanically opposes social and biological, environment and biological organization, "exopsyche" and "endopsyche". In reality, such an external, mechanistic opposition is fruitless and does nothing for understanding the structure of personality. But another approach to the problem of natural and social in the formation and structure of personality is possible.

Let's use the example of a study that studied the formation of personality traits of people whose height did not exceed 80 - 130 cm. Significant similarities were found in the structure of the individuality of these people, who, apart from short stature, did not have any other pathological abnormalities. They had a specific infantile humor, uncritical optimism, spontaneity, high endurance to situations requiring significant emotional stress, the absence of any kind of shyness, etc. The indicated personality traits cannot be attributed to either “endopsychic” or “exopsychic”, if only because, being the result of the natural characteristics of dwarfs, these traits can arise and form only in the conditions of the social situation in which dwarfs are with moment when the difference in height between them and their peers was revealed. Precisely because others treat the dwarf differently than they treat other people, seeing him as a toy and expressing surprise that he can feel and think in the same way as the rest, a specific structure of personality arises and is fixed in dwarfs, which masks their oppressed state. and sometimes an aggressive attitude towards others and towards oneself. If for a moment we imagine that a dwarf is formed in a society of people of the same height, it will become quite obvious that he, like all those around him, will form completely different personality traits.

Natural, organic aspects and features exist in the structure of the individuality of the human personality as its socially conditioned elements. natural(anatomical, physiological and other qualities) and social form a unity and cannot be mechanically opposed to each other as independent substructures of personality.

So, recognizing the role of both natural, biological, and social in the structure of individuality, it is impossible only on this basis to look for biological substructures in a person's personality, since they already exist in it in a transformed form.

The structure of personality, therefore, primarily includes systemic organization of her personality, presented in the structure of temperament, character, abilities of a person, necessary, but insufficient for understanding the psychology of personality. Thus, the first component of the personality structure is singled out - its intra-individual (intra-individual) subsystem.

The personality, being the subject of a system of real relations with society, with the groups in which it is integrated, cannot be enclosed only in some kind of closed space within the organic body of the individual, but reveals itself in the space of interindividual relations. Not the individual in itself, but the processes of interpersonal interaction, which include at least two individuals (in fact, a community, a group, a collective), can be considered as manifestations of the personality of each of the participants in this interaction.

It follows from this that a person in the system of his “real relations” (K. Marx) acquires, as it were, his own special being, which differs from the bodily being of an individual. From the point of view of Marxist philosophy, the real existence of the individual is found in the totality of the objective relationships of individuals mediated by their activities, and therefore one of the characteristics of the structure of the individual should be sought in the “space” outside the organic body of the individual, which constitutes interindividual subsystem of personality.

It is noteworthy that by translating the consideration of the personality into an interindividual “space”, we get the opportunity to answer the question of what the above-described collective phenomena are: collectivist self-determination, collectivist identification, etc. What is it: proper group or personal manifestations? When the characteristics and the very existence of a personality are not closed “under the skin” of an individual, but are taken out into the inter-individual “space”, the false alternative generated by the identification of the concepts “individual” and “personality” (either personal or group) is overcome. The personal acts as a manifestation of group relationships, the group acts in a concrete form of personality manifestations.

Systemic qualities of a person

1. The concept and types of systemic qualities of a person;

2. Man as a biological individual;

3. Man as a person;

4. Individuality of a person.

The idea of a person as a system was introduced into scientific circulation by Ananiev. Systemic qualities are qualities acquired by a person when included in a certain system and expressing his place and role in this system. In this regard, it is customary to distinguish such systemic qualities as a person as a biological individual (man as a natural being), a person as a social individual (man as a social being), a person as a person (man as a cultural subject).

The mechanisms of mental regulation consistently develop in ontogeny: infancy and early childhood are dominated by the mechanisms inherent in a biological individual. The formation of the individual begins from the moment of fertilization. Preschool and primary school age is a period of active development of the social individual. The beginning of the formation of a social individual from the moment of birth. The formation of personality occurs at about three years of age.

The concept of an individual denotes the belonging of a person to a certain biological species and genus. The main form of human development as a biological individual is the maturation of biological structures.

Scheme of individual properties

(according to B.G. Ananiev)

Individual properties

Gender and age Individual-typical

Sex Age Primary Secondary

I. Neurodynamic properties that determine the power (energy) and temporal parameters of the flow of n / processes (excitation and inhibition) in the cerebral cortex.

II. Psychodynamic - integrally expressed in the type of temperament and are formed in vivo on the basis of I properties. They determine the power and time parameters of the course of mental processes and behavior. Temperament is a manifestation of neurodynamic properties at the level of mental reflection and behavior of the individual.

III. Bilateral properties are characteristics of the localization of psychophysiological mechanisms and functions in the cerebral hemispheres.

IV. Functional asymmetry of mental functions - uneven distribution of mental functions between different hemispheres.

V. Constitutional properties are the biochemical features of metabolism both in the body of a biological individual in general and in his n / s in particular: a) constitution, b) somatotype - arises on the basis of the constitution under the influence of external factors.

Functions of individual properties: 1. act as a factor in physical and mental development; 2. form a psychophysiological basis for human activity; 3. determine the dynamic (reaction rate, speed, rhythm) and energy (activity potential) human resources.

Personality is a systemic, supersensory quality of a person acquired by him and manifested by him in joint activities and communication with other people.

Supersensible - means that at the sensory-perceptual level, we cannot cognize a person. Personality is represented in the space of interpersonal relations, in which it is formed and manifested. The unit of analysis is the act.

The structure of personality. Social status is the place of a person in the structure of social relations. The social role is a behavioral deployment of status. Social position is the conscious and unconscious attitude of a person to his own roles. Value orientations are a set of human values. Orientation (the core of the personality) is a set of dominant motives for behavior and activity: egocentric, business, interpersonal. The dominant emotional background of life. The relationship between behavior and will. The level of development of self-consciousness.

We can talk about the so-called global characteristics of the personality: The strength of the personality is the ability of the personality to influence other people. It consists of personification of the personality (representation in other people), stability (principleness), flexibility - the ability to change.

Individuality is uniqueness, originality, dissimilarity.

In a broad sense, the concept of individuality can be attributed to all levels of human analysis. Individual biological characteristics, an individual set of social behaviors of roles and statuses, abilities to perform activities, etc.

In the narrow sense of the word, this concept should be applied only to a person who has a unique set of motives, values, ideals, attitudes, an individual style of activity, etc. An individual style of activity is a set of methods and techniques for performing activities that are optimal for a given subject.

INDIVIDUAL AND PERSONALITY

Parameter name	Meaning
Article subject:	INDIVIDUAL AND PERSONALITY
Rubric (thematic category)	Psychology

A person who has emerged from the animal world through labor and develops in society, carries out joint activities with other people and communicates with them, becomes a person, the subject of knowledge and active transformation of the material world, society and himself.

Man is already born as a man. This statement only at first glance seems to be a truth that does not require proof. The fact is that in the human embryo, the genes contain natural prerequisites for the development of proper human traits and qualities. The configuration of the body of a newborn implies the possibility of bipedal locomotion, the structure of the brain provides the possibility of developing intellect, the structure of the hand - the prospect of using tools, etc., and in this way the infant - already a man in the sum of his capabilities - differs from the cub of an animal. Thus, the fact of the infant's belonging to the human race is proved, which is fixed in the concept of an individual (in contrast to the cub of an animal, which immediately after birth and until the end of its life is called an individual). In the concept " individual” embodies the ancestral affiliation of a person. individual one can consider both a newborn, and an adult at the stage of savagery, and a highly educated inhabitant of a civilized country.

Therefore, when we say of a particular person that he is an individual, we are essentially saying that he is potentially a person. Being born as an individual, a person gradually acquires a special social quality, becomes a personality. Even in childhood, the individual is included in the historically established system of social relations, which he finds already ready. The further development of a person in society creates such an interweaving of relationships, ĸᴏᴛᴏᴩᴏᴇ forms him as a personality, ᴛ.ᴇ. as a real person, not only not like others, but also not like them, acting, thinking, suffering, included in social ties as a member of society, an accomplice in the historical process.

Personality in psychology, a systemic (social) quality is designated, acquired by an individual in objective activity and communication and characterizing the degree of representation of social relations in an individual.

So, a personality should be understood only in a system of stable interpersonal relationships, which are mediated by the content, values, and meaning of joint activities for each of the participants. These interpersonal connections are manifested in specific individual properties and actions of people, forming a special quality of the group activity itself.

The personality of each person is endowed only with its inherent combination of psychological traits and characteristics that form its individuality, constituting the originality of a person, his difference from other people. Individuality is manifested in temperamental character traits, habits, prevailing interests, in the qualities of cognitive processes (perception, memory, thinking, imagination), in abilities, individual style of activity, etc. There are no two identical people with the same combination of these psychological characteristics - a person's personality is unique in its individuality.

The problem of the correlation of biological (natural) and social principles in the structure of a person's personality is one of the most complex and debatable in modern psychology. A prominent place is occupied by theories that single out two main substructures in a person's personality, formed under the influence of two factors - biological and social. The idea was put forward that the whole personality of a person breaks up into an “endopsychic” and “exopsychic” organization. “ Endopsychic” as a substructure of personality expresses the internal mechanism of the human personality, identified with the neuropsychic organization of a person. “ Exopsychic” is determined by the attitude of a person to the external environment. “Endopsychia” includes such traits as susceptibility, features of memory, thinking and imagination, the ability to volitional effort, impulsivity, etc., and “exopsychia” - the system of human relations and his experience, ᴛ.ᴇ. interests, inclinations, ideals, prevailing feelings, formed knowledge, etc.

How should one treat this concept of two factors? Natural organic sides and features exist in the structure of the individuality of the human personality as its socially conditioned elements. Natural (anatomical, physiological and other qualities) and social form a unity and are not mechanically opposed to each other as independent substructures of personality. So, recognizing the role of natural, biological, and social in the structure of individuality, it is impossible to single out biological substructures in a person's personality, in which they already exist in a transformed form.

Returning to the question of understanding the essence of personality, it is extremely important to dwell on the structure of personality when it is perceived as a “supersensory” systemic quality of an individual. Considering the personality in the system of subjective relations, there are three types of subsystems of the individual's personal existence (or three aspects of the interpretation of the personality). The first aspect of consideration is intra-individual subsystem: personality is interpreted as a property inherent in the subject himself; the personal turns out to be immersed in the inner space of the individual's being. The second aspect is interindividual personality subsystem when the “space of interindividual connections” becomes the sphere of its definition and existence. The third aspect of consideration is meta-individual personality subsystem. Here attention is drawn to the impact that an individual voluntarily or unwittingly has on other people. Personality is already perceived from a new angle: its most important characteristics, which were tried to be seen in the qualities of the individual, are proposed to be sought not only in himself, but also in other people. Continuing in other people, with the death of the individual, the personality does not completely die. The individual as a carrier of personality passes away, but, personalized in other people, continues to live. There is neither mysticism nor pure metaphor in the words “he lives in us even after death”, this is a statement of the fact of the ideal representation of the individual after his material disappearance.

Of course, a personality should be characterized only in the unity of all three proposed aspects of consideration: its individuality, representation in the system of interpersonal relations, and, finally, in other people.

If, when deciding why a person becomes more active, we analyze the essence of needs, in which the state of need for something or someone is expressed, leading to activity, then in order to determine what the activity will result in, it is extremely important to analyze what determines its direction, where and what this activity is oriented to.

The totality of stable motives that guide the activity of the individual and are relatively independent of current situations is commonly called direction of a person's personality. The main role of personality orientation belongs to conscious motives.

Interest- a motive that promotes orientation in any area, familiarization with new facts, a more complete and deeper reflection of reality. Subjectively - for the individual - interest is found in a positive emotional tone, which acquires the process of cognition, in the desire to get to know the object more deeply, to learn more about it, to understand it.

Τᴀᴋᴎᴍ ᴏϬᴩᴀᴈᴏᴍ, interests act as a constant incentive mechanism for cognition.

Interests are an important aspect of the motivation of a person's activity, but not the only one. Beliefs are an essential motive for behavior.

Beliefs- is a system of motives of the individual, prompting her to act in accordance with her views, principles, worldview. Content Needs, acting in the form of beliefs, is knowledge about the surrounding world of nature and society, their certain understanding. When this knowledge forms an ordered and internally organized system of views (philosophical, aesthetic, ethical, natural sciences, etc.), they can be considered as a worldview.

The presence of beliefs covering a wide range of issues in the field of literature, art, social life, production activity indicates a high level of activity of a person's personality.

Interacting and communicating with people, a person distinguishes himself from the environment, feels himself the subject of his physical and mental states, actions and processes, acts for himself as an “I” that opposes “others” and at the same time is inextricably linked with it.

The experience of having a "I" is the result of a long process of personality development that begins in infancy and which is referred to as "discovery of the "I". A one-year-old child begins to realize the differences between the sensations of his own body and those sensations that are caused by objects outside. Then, at the age of 2-3 years, the child separates the process that gives him pleasure and the result of his own actions with objects from the objective actions of adults, making demands to the latter: “I myself!” For the first time, he begins to realize himself as the subject of his own actions and deeds (a personal pronoun appears in the child’s speech), not only distinguishing himself from the environment, but also opposing himself to everyone else (“This is mine, this is not yours!”).

It is known that in adolescence and youth, the desire for self-perception increases, for awareness of one's place in life and oneself as a subject of relations with others. This is associated with the development of self-awareness. Senior students form an image of their own "I". The image of the “I” is a relatively stable, not always conscious, experienced as a unique system of ideas of the individual about himself, on the basis of which he builds his interaction with others. The image of "I" thus fits into the structure of personality. It acts as a setting in relation to itself. Like any attitude, the image of the “I” includes three components.

First of all, cognitive component: an idea of one's abilities, appearance, social significance, etc.

Secondly, emotional-evaluative component: self-respect, self-criticism, selfishness, self-abasement, etc.

Thirdly - behavioral(strong-willed): the desire to be understood, to win sympathy, to increase one's status, or the desire to go unnoticed, evade evaluation and criticism, hide one's shortcomings, etc.

The image of "I"- stable, not always realized, experienced as a unique system of ideas of the individual about himself, on the basis of which he builds his interaction with others.

The image of "I" and the premise and consequence of social interaction. In fact, psychologists fix in a person not one image of his “I”, but a multitude of “I-images” replacing each other, alternately coming to the forefront of self-consciousness, then losing their significance in a given situation of social interaction. “I-image” is not a static, but a dynamic formation of an individual's personality.

The “I-image” can be experienced as a representation of oneself at the moment of the experience itself, usually referred to in psychology as the “real I”, but it would probably be more correct to call it the momentary or “current I” of the subject.

The “I-image” is at the same time the “ideal I” of the subject - what he should, in his opinion, become in order to meet the internal criteria for success.

Let us indicate one more variant of the emergence of the “I-image” - “fantastic I” - what the subject would like to become, if it turned out to be possible for him, how he would like to see himself. The construction of one's fantastic "I" is characteristic not only of young men, but also of adults. When evaluating the motivating significance of this “I-image”, it is important to know whether the individual’s objective understanding of his position and place in life turned out to be replaced by his “fantastic I”. The predominance of fantastic ideas about oneself in the personality structure, not accompanied by actions that would contribute to the realization of the desired, disorganizes the activity and self-consciousness of a person and, in the end, can severely injure him due to the obvious discrepancy between the desired and the actual.

The degree of adequacy of the "I-image" is found out when studying one of its most important aspects - self-esteem of the individual.

Self-esteem- assessment by the individual of himself, his capabilities, qualities and place among other people. This is the most essential and most studied side of the self-consciousness of the individual in psychology. With the help of self-esteem, the behavior of the individual is regulated.

How does a person carry out self-esteem? K. Marx owns a fair idea: a person first looks, as in a mirror, into another person. Only by treating the man Paul as his own kind does the man Peter begin to treat himself as a man. In other words, knowing the qualities of another person, a person receives the necessary information that allows him to develop his own assessment. In other words, a person is guided by a certain reference group (real or ideal), whose ideals are its ideals, whose interests are its interests, etc. e. In the process of communication, she constantly checks herself against the standard and, based on the results of the check, turns out to be satisfied with herself or dissatisfied. Too high or too low self-esteem can become an internal source of personality conflicts. Of course, this conflict can manifest itself in different ways.

Inflated self-esteem leads to the fact that a person tends to overestimate himself in situations that do not give a reason for this. As a result, he often encounters opposition from others who reject his claims, becomes embittered, shows suspicion, suspiciousness and deliberate arrogance, aggression, and in the end may lose the necessary interpersonal contacts, become isolated.

Excessively low self-esteem may indicate the development of an inferiority complex, persistent self-doubt, refusal of initiative, indifference, self-accusation and anxiety.

In order to understand a person, it is extremely important to clearly imagine the action of unconsciously developing forms of controlling a person's behavior, pay attention to the entire system of assessments that a person characterizes himself and others, and see the dynamics of changes in these assessments.

INDIVIDUAL AND PERSONALITY - concept and types. Classification and features of the category "INDIVIDUAL AND PERSONALITY" 2017, 2018.

Man is already born as a man. Here, the genetic predetermination of the emergence of natural prerequisites for the development of proper human characteristics and qualities is affirmed (each baby is a person according to the sum of his possibilities). The fact of the infant's belonging to the human race is affirmed, which is fixed in the concept of an individual (an individual - an animal). The concept of the individual is embedded in the generic affiliation of a person. (The individual is a scientist, an idiot, a savage, a civilized person).

Thus, to say about a particular person that he is an individual, to say very few, only that, that he is potentially human. Being born as an individual, a person acquires a social quality, becomes a personality. Even in childhood, a person is included in the system of social relations that form him as a person. Personality in psychology denotes a systemic social quality acquired by an individual in objective activity and communication and characterizing the level and quality of representation of social relations in an individual.

Individuality- originality, a feature of a person, manifested in the traits of temperament, character, habits, in the prevailing interests, style of activity, abilities. Personality is individual, but this does not mean to say about a person that he is an individuality, it means to say that he is a personality. These terms are related but do not mean the same thing.

Human- a biosocial creature with articulate speech, consciousness, higher mental functions, capable of creating tools, using them in the process of social labor.

These human abilities and properties are not transmitted to people in the order of biological heredity, but are formed in them during their lifetime, in the process of assimilating the culture created by previous generations. And only development among their own kind, in society, develops as a person. A person acquires a social quality.

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Mood is a general emotional state that colors all human behavior for a considerable time.
Typically, the mood is characterized by lack of accountability and mild severity, a person does not notice them. But, sometimes, the mood acquires considerable intensity and leaves its mark on the mind.

To create an optimal emotional state, you need: 1. Correct assessment of the significance of the event. 2. Sufficient awareness (diversified) on this issue

Will is a person's conscious regulation of his behavior and activities, associated with overcoming internal and external obstacles.
Will, as a characteristic of consciousness and activity, arose along with the emergence of society, labor activity. Will is an important component of the human psyche, inextricably linked with cognition.

The complex inner world of man
The dynamics of the will depending on the difficulty of the external world and the complexity of the inner world of a person: 1 - Will is not required (a person's desires are simple, unambiguous, any desire is

General idea of ​​personality. Psychology becomes an independent and experimental field of scientific knowledge

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General idea of personality. Psychology becomes an independent and experimental field of scientific knowledge