Years. That is why the study of society is impossible without penetrating into the secrets of man. 1 It will not be an exaggeration that the essence of the problem of social relations and personality in modern society- this is the question of how exactly social relations influence the individual and, on the other hand, how she transforms her social environment. In one respect, a person acts as a product of social and cultural conditions, but in another, she is the creator of her own conditions of existence, i.e. social subject.
The problem of human personality, its formation and development in modern literature is the most developed, the understanding of a person as a subject and product of social relations has been studied less, which gives this topic special relevance.
The purpose of this essay is to reveal the essence of personality as a subject and product of social relations. To do this, it is necessary to consider the differences between the concepts of “man”, “individual” and “personality”, and then identify the relationship with the individual and society.
The work consists of an introduction, two chapters, a conclusion and a list of references. The total volume of work is 18 pages.
1. Man, Individual, Personality
The person represents complex system, it is multidimensional. Here the biological, social and spiritual principles, consciousness and the sphere of the subconscious are interconnected. WITH scientific point From our point of view, man is a unique product of the long-term development of living nature and at the same time the result of the cosmic evolution of nature itself. At the same time, a person is born and lives in society, in a social environment. He has a unique ability to think, thanks to which the spiritual world of man, his spiritual life, exists. Society mediates man’s relationship with nature, and therefore a creature born by man becomes truly human only by being included in social relations. These truths allow us to talk aboutthe essence of man as a unity of natural and social. 2
The combination of natural and social levels (elements) of the “human” system is a stable component in other concepts characterizing a person:“individual”, “personality”, “individuality”. In philosophy there is one of the key collective terms -"subject" . It covers the concepts listed above, since it characterizes the cognitive and practical activities of a person.Subject - an actively acting person with his knowledge, experience and ability to change the objective situation of his existence and himself (his qualities) in the process of socially significant activity.« Subjectivity" - an important aspect of a person’s individual existence, his connection with social existence. This term should not be confused with the concept"human subjectivity" by which we understand the world of thought, will, and feelings inherent in man. The content of the concept “subject” includes all socially significant characteristics of a person, and first of all, a person as the creator of history. Human needs, interests, abilities act as the driving force of socio-historical activity and in their totality form the content of human nature. In other words,H man - it is a subject of socio-historical activity and culture, a biosocial being with consciousness, articulate speech, moral qualities and the ability to make tools.
The concept of “personality” is one of the most uncertain and controversial in science. Evolution of the conceptpersonalities from the initial designation of a mask (Latin persona meant a mask worn by an actor in the ancient theater), then the actor himself and, finally, his role - gave impetus to the development of ideas about personality as a system of role behavior under the influence of social expectations.
Understanding what a person is biosocial being is an important point in understanding the concept of “personality”. He is inseparable from his nature, physicality, materiality. But at the same time, he is the owner of consciousness, a soul. Therefore, personality, as a complex awareness of a given biosocial human nature, characterizes what is under the influence of two laws: natural-biological and socio-historical. That is, biological origin: anatomy, physiology, course various processes in the body, is inextricably interconnected with social traits: collective work, thinking, speech, creativity.
The Philosophical Encyclopedia definespersonality as follows: it is a human individual 3 as a subject of relationships and conscious activity.
Other meaning,personality - a stable system of socially significant traits that characterize an individual as a member of a particular society, i.e. personality is a systemic quality acquired by an individual in the process of joint activity and communication. 4
Personality “This is a special quality acquired by an individual thanks to social relations,” emphasized A.N. Leontyev. 5
However, with all the variety of interpretations of the concept of “personality,” their authors agree that a person is not born, but becomes, and for this a person must make considerable efforts: master speech, various motor, intellectual and sociocultural skills.
But is every person an individual? Obviously not. A person in the clan system was not a person, since his life was completely subordinated to the interests of the primitive collective, dissolved in it, and his personal interests had not yet acquired proper independence. A person who has gone mad is not a person. A human child is not a person. He has a certain set biological properties and signs, but until a certain period of life is deprived of signs of social order. Therefore, he cannot perform actions and actions driven by a sense of social responsibility. A child is only a candidate for becoming a human being. In order to become a person, an individual goes through the necessary pathsocialization , that is, the assimilation of the social experience accumulated by generations of people, accumulated in skills, abilities, habits, traditions, norms, knowledge, values, etc., familiarization with the existing system of social connections and relationships.
The history of man begins when there is a turn in his attitude to environmental changes. From the moment when a human ancestor stopped responding to changes in the environment by changing his morphology, appearance, forms of adaptation and began to form his artificial environment (clothing, use of fire, building a home, preparing food, etc.), the social history of man begins . Such forms social adaptation They demanded a division of labor, its specialization, and more complex forms of herd and then group organization. These forms of social adaptation found their expression in the complication of the function of brain activity, as evidenced by the data of anthropologists: the volume of the brain of human ancestors during that period increased incredibly, forms of collective activity became more complex, verbal communication developed, speech arose as a means of communication, transmission of information, consolidation labor skills.
All this allowed the human community to gain greater opportunities to ensure life. At the same time, the improvement of tools and the emergence of surplus products of primitive production immediately affected the forms of organization public life: it has become more complex, society has become structured. And what role a specific person can play in resolving contradictions that arise in social processes depends, first of all, on their scale, the ratio of the necessary and the accidental in them, and on the characteristics of society.
But personality traits here do not belong either. last place. Sometimes they have a very significant impact on social processes. By getting involved in social processes, a person thereby changes the circumstances of his life, actively determines and develops the “line” of his own destiny. In other words, the main condition for a person’s self-determination and conscious regulation of his life activities is his social activity. 6
Personality formation factors are presented in Fig. 1
Figure 1 – Personality formation factors
So, personality is a human individual who is a subject of conscious activity, possessing a set of socially significant traits, properties and qualities that he realizes in social life.
Personality is impossible outside social activities and communication, only by being involved in the process of historical practice does an individual manifest his social essence, form his social qualities, and develop value orientations.
Thus, personality is a product of the integration of processes that carry out the life relationships of the subject.
The next chapter is devoted to the peculiarities of development and the relationship between the individual and society.
2. Personality as a subject and product of social relations
2.1 Social essence of personality
As noted above, the concept of personality is inextricably linked with the social properties of a person. When they talk about personality, first of all, they mean it social individuality, which is formed in the process of upbringing and human activity, under the influence of a particular society and its culture. Outside of society, an individual cannot become an individual, much less a person, thus emphasizing the connections between the individual, personality and society. Let's try to understand these connections.
There are two approaches to personality in science. The first considers the essential (most important for understanding a person) characteristics (Fig. 2).
Figure 2 - Essential characteristics personalities
Here the personality acts as an active participant in free actions, as a subject of knowledge and change of the world. Personal qualities are recognized as those that determine lifestyle and self-esteem. individual characteristics. Other people certainly evaluate a person through comparison with the norms established in society. A person with intelligence constantly evaluates himself. At the same time, self-esteem can change depending on the manifestations of the individual and the social conditions in which it operates.
The second direction of studying personality considers it through a set of functions, or roles. A person, acting in society, manifests himself in a variety of circumstances, depending not only on individual traits, but also on social conditions. So, let’s say, under the clan system, relationships in the family require certain actions from its older members, while in modern society - others. A person can simultaneously carry out actions, fulfilling different roles - worker, family man, athlete, etc. He performs actions, manifests himself actively and consciously. He can be a more or less skilled worker, a caring or indifferent family member, a stubborn or lazy athlete, etc. The personality is characterized by activity, while an impersonal existence allows for “swimming by chance.”
The study of personality through role characteristics certainly presupposes a person’s connection with social relations and dependence on them. It is clear that both the set of roles and their fulfillment are related to the social structure and individual qualities performer (compare, for example, the role of a worker, ruler, warrior, scientist in different eras).
Social roles, all the variety social behavior individuals are determined by social status and the values and norms prevailing in society or a given group (Fig. 3).
Figure 3 – Diversity of social behavior of an individual
In its role manifestations, the personality develops, improves, changes: it acts, loves, hates, fights, and grieves not the personality itself, but the person possessing personality traits. Through it, in a special way, unique to him, organizing his activities and relationships, the individual appears as a Man. Thus, the concept of “personality” is connected with the concept of “society”.
In the process of their life, people enter into diverse relationships with each other.public (social) relations . One type of social relationship isinterpersonal relationships , i.e. relationships between individuals for various reasons.
Depending on the presence or absence of elements of standardization and formalization, all interpersonal relationships are divided intoofficial and unofficial, which differ from each other, firstly, by the presence or absence of a certain normativity in them.Official relations are always regulated by certain standards - legal, corporate, etc. For example, in many schools there is a list of requirements for the behavior of students within the school walls. They, in particular, record the nature of the relationship between students and teachers, as well as between students of different ages. In contrast, on the basis of the personal relationship of a person to a person, the group developsunofficial relationship. There are no generally accepted norms, rules, requirements and regulations for them.
Secondly, official relationsstandardized and impersonal , i.e. rights and responsibilities that develop within the framework of official interpersonal relationships do not depend on the individual, while informal interpersonal relationships are determined by the individual personal characteristics of their participants, their feelings and preferences. Finally, in official relations the possibility of choosing a communication partner is extremely limited, while ininformal relations It is the choice of the individual that plays the decisive role. This choice is made by communication partners depending on the inherent need for each of them to communicate and interact with a person who is completely defined in their personal qualities.
The formal and informal interpersonal relationships that people enter into with each other are extremely diverse. In connection with the main joint activities for the group, there arisebusinessinterpersonal relationships. They are determined by the official position of group members and the performance of their functional duties. Regardless of the main activity of the group,personalrelationship. They are determined primarily by likes and dislikes. Business and personal relationships in real life complement each other.
In addition, there arevertical relationships (interpersonal connections formed between people occupying different positions in the official or unofficial structure of the group) andhorizontal relationships (interpersonal connections between people occupying the same position in the official or unofficial structure of the group). For example, the relationship between a boss and a subordinate is a vertical relationship, and the relationship between colleagues is a horizontal relationship.
Relationships are often distinguishedrational,in which people’s knowledge of each other and their objective characteristics come to the fore, andemotional,which are based on an individual's individual perception of a person.
Conclusion.
Personality is a social individual, an object and subject of social relations and the historical process, manifesting itself in communication, in activity, in behavior.
Personality is not only an object of social relations, not only experiences social impacts, but also refracts and transforms them, since gradually the personality begins to act as a set of internal conditions through which the external influences of society are refracted.
The formation of personality, its socialization occurs: “from the outside” - through the mechanisms of education and “from the inside” - through the mechanisms of self-socialization, self-regulation and self-defense.
It is obvious that the content, methods and methods of personality formation depend on the level of economic, political, legal, cultural development of a particular society, on the traditions and customs of the people and many other factors.
It is impossible to take into account all the objective and subjective factors of personality formation, and therefore it is impossible to give a final definition of “personality”, to describe all its possible characteristics and qualities. However, a general indicator of a person is her spirituality, expressed in accordance with her actions, qualities, interests, needs, ideals, both to fundamental social interests and to her human nature.
Conclusion
Human– the highest stage of development of living organisms on Earth, the subject of labor, social form life, communication and consciousness.
The concept of “man” generalizes social and biological principles. Therefore, along with it, science has introduced concepts that reflect individual aspects of a person, such as individual, individuality, personality.
Individual- this is an individual person, a representative of the human race, who has certain biological characteristics, stability of mental processes and properties, activity and flexibility in the implementation of these properties in relation to a specific situation.
Individuality- a peculiar combination of biological and social features person that distinguishes him from other people. If a person is an individual by the fact of his birth, then individuality is formed and modified in the process of his life.
The social essence of a person is expressed by the concept of personality.
Personality- this is the integrity of a person’s social properties, a product of social development and the inclusion of the individual in the system of social relations.
Personality - the social image of a person, which is formed from his social image and internal appearance:
Personality is the result of the process of education and self-education. “One is not born a person, but one becomes one” (A.N. Leontyev).
The basis for personality formation is public relations. The inclusion of an individual in various social groups, the implementation of constant interactions with other people - necessary condition for the formation and development of the social “I”.
Personality formation occurs in the process of socialization.
Socialization is the process of influence on them by society and its structures that occurs throughout the life of individuals, as a result of which people accumulate social experience of life in a particular society and become individuals.
Socialization covers all processes of cultural inclusion, training and education, through which a person acquires a social nature and the ability to participate in social life.
Everything around the individual takes part in the process of socialization: family, neighbors, peers in children's institutions, school, the media, etc.
It is the inclusion of the individual in the social environment that makes it possible for a biological being to turn into a social being, to become person who, realizing himself as personality, defining their place in society and life path, becomes individuality, gains dignity and freedom, which make it possible to distinguish him from any other person, to distinguish him from others.
Thus, a personality is both an object and a product of social relations, and an active subject of activity, communication, consciousness, and self-awareness.
Bibliography
1 Kaverin, B.I. Social studies: textbook. manual for applicants and university students / B.I. Kaverin, P.I. Chizhik. - M.: UNITY-DANA, 2007. – P.46.
2 Bogolyubov, L.N. Social studies: textbook. for 10th grade: profile. level / L.N. Bogolyubov, A.Yu. Lazebnikova, A.T. Kinkulkin and others; edited by L.N. Bogolyubova and others - M.: Education, 2008. – P.47. relations . Psychology personalities in a socialist society / B. F. Lomov // Activity and development personality. - M. - 1989. - P.19-20.
7 Klimenko A.V. Social studies: Textbook. manual for schoolchildren Art. class and those entering universities": / A.V. Klimenko, V.V. Romanina. – M.: Bustard, 2007. – P.19-21.
Full text search:
Home > Abstract >Philosophy
Personality structure.
First of all, there is the so-called physical personality or physical self. This is the body, or the bodily organization of a person, the most stable component of the personality, based on bodily properties and self-perceptions. The body is not only the first “object” for cognition, but also an essential component of a person’s personal world, both helping and hindering in the processes of communication. Clothes and home may also be considered physical personality. It is known that a lot can be said about a person from these elements. The same applies to works of manual or intellectual labor of a person - decoration of his life, collections, manuscripts, letters, etc. Protecting yourself, your body, your identity, as well as your immediate environment, is one of the oldest personal qualities of a person both in the history of society and in the history of the individual. As G. Heine said: every person is “a whole world, born and dies with him...”
Social personality develops in the communication of people, starting with the primary forms of communication between mother and child. In essence, it represents a system of human social roles, in different groups, whose opinion he values. All forms of self-affirmation in the profession, competition, etc. form the social structure of the individual. Psychologists note that satisfaction or dissatisfaction with oneself is entirely determined by a fraction in which the numerator expresses our actual success, and the denominator expresses our aspirations.
The spiritual personality constitutes that invisible core, the core of our “I”, on which everything rests. These are internal mental states that reflect aspirations towards certain spiritual values and ideals. They may not be fully realized, but one way or another, caring for the “soul” is the quintessence of personal development. Sooner or later, every person, at least at certain moments in life, begins to think about the meaning of his existence and spiritual development. Human spirituality is not something external; it cannot be acquired through education or imitation of even the best examples.
Often it not only “holds” the personality, like a core, but is also the highest good, the supreme value, in the name of which life is sometimes sacrificed. The need for spiritual development of the individual in the full sense of the word is insatiable, which cannot be said about physical and social needs. Pascal's famous expression about man as a “thinking reed” emphasizes the strength of spirit, even under the harshest conditions of life. Moreover, history provides many examples of how intense spiritual life (of sages, scientists, literary and artistic figures, religious devotees) was the key not only to physical survival, but also to active longevity. People who preserved their spiritual world, as a rule, survived in conditions of hard labor and concentration camps, which was once again confirmed by the bitter experience of the 20th century.
The identification of physical, social and spiritual personality (as well as the corresponding needs) is rather conditional. All these aspects of personality form a system, each element of which can acquire dominant significance at different stages of a person’s life. There are known, for example, periods of intense care for one’s body and its functions, stages of expansion and enrichment of social connections, peaks of powerful spiritual activity. One way or another, some trait takes on a system-forming character and largely determines the essence of the personality at a given stage of its development, at the same time, increasing, difficult trials, illnesses, etc. can largely change the structure of the personality, leading to a kind of “splitting” of it. or degradation.
Personality is a combination of its three main components: biogenetic inclinations, the influence of social factors (environment, conditions, norms) and its psychosocial core - “I”. It represents, as it were, an internal social personality, which has become a phenomenon of the psyche, determining its character, sphere of motivation, and the way it relates its interests to public ones. It is also the basis for the formation of a person’s social feelings: a sense of personal duty, dignity, responsibility, and conscience. Thus, “I” is an essential element of the personality structure, it is its highest spiritual and semantic center. The process of correlating the image of “I” with real life circumstances serves as the basis for self-education and development of one’s own personality. Man as a personality is not some complete given thing. It is a process that requires tireless mental activity.
Simultaneously with the formation of a worldview, the character of a person—the psychological core of a person—is also formed. It is only in character that the individual acquires his permanent certainty.
The word “character,” used as a synonym for the word “personality,” usually means a measure of personal strength, that is, willpower, which is also a resulting indicator of personality. Willpower makes the worldview whole, stable and gives it effective force. People with a strong will also have a strong character. Such people are usually perceived as leaders, knowing what can be expected from such a person. It is recognized that great character is possessed by those who achieve great goals through their actions.
Without will, neither morality nor citizenship is possible, and social self-affirmation of the individual as a person is generally impossible.
A special component of personality is its morality. Social circumstances often put a person before a choice and he does not always follow himself. At such moments, he turns into a puppet of social forces, and this causes irreparable damage to the integrity of his personality.
A newborn is already a pronounced, bright individuality, and every day of his life increases the need for diverse reactions to the world around him. Literally from the first days of life, from the first feedings, a child’s own special style of behavior is formed, so well recognized by the mother. The child’s individuality grows by the age of two or three, who is compared to a monkey in terms of interest in the world and mastering his own “I.” Of great importance for future fate are special “critical” moments, during which vivid impressions of the external environment are captured, which then largely determines human behavior. They are called “impressions” and can be very different, for example, a piece of music, a story that shook the soul, a picture of some event, or appearance person.
Further development of personality is connected with the “origin” of other age periods and, on the other hand, with the developmental characteristics of girls and boys, girls and boys. Age, profession, social circle, era - all this shapes personality. On the path of life, ups and downs are inevitable - as a rule, in youth and at the age of 30 - 40 years, and stagnation (25-30, 40-45). Milestones in a person’s life include separation from the parental family, the creation of one’s own family, the birth of children, etc.
The formation of personality occurs in the process of people’s assimilation of the experience and value orientation of a given society, which is called socialization. A person learns to perform special social roles, i.e. learn to behave in accordance with the role of a child, student, husband, etc. all of them have a pronounced cultural context and, in particular, significantly depend on the stereotype of thinking. If there are no severe congenital defects in brain development, consequences of birth trauma or disease, then the formation of personality is the result of interaction between a person and society. During life, a person may, to one degree or another, lose personality traits due to the development of chronic alcoholism, drug addiction, severe central nervous system diseases, etc. in principle, personality can “die” in a still living person, which indicates the complex internal structure of this phenomenon.
The first facet of the Self is the so-called bodily or physical Self, the experience of one’s body as the embodiment of the Self, the image of the body, the experience of physical defects, the consciousness of health or illness. In the form of the bodily Self, we feel not so much the personality as its material substrate - the body, through which it manifests itself and cannot manifest itself otherwise. The body makes a very big contribution to the holistic sense of one’s own Self - everyone knows this from their own experience. Especially great importance The bodily self acquires in adolescence, when one’s own self begins to come to the fore from a person, while other sides of the self are still lagging behind in their development.
The second facet of the Self is the social-role Self, expressed in the feeling of being a bearer of certain social roles and functions. The dominance of the social-role I is a characteristic feature of the bureaucrat of all times and peoples, who thinks of himself as the embodiment of certain official functions and state interests - and the I does not contain anything other than this.
The third facet is the psychological self. It includes the perception of one’s own traits, dispositions, motives, needs and abilities and answers the question “what am I?”
The fourth facet of the Self is the feeling of oneself as a source of activity or, conversely, a passive object of influence, the experience of one’s freedom or lack of freedom. It can be called the existential Self, since it reflects the personal characteristics of the highest existential level, the characteristics not of any specific personal structures, but of the general principles of the relationship of the individual with the world around him.
Finally, the fifth facet of the Self is self-attitude or the meaning of Self. The most superficial manifestation of self-attitude is self-esteem. One should distinguish between self-respect - an attitude towards oneself as if from the outside, conditioned by some real advantages or disadvantages - and self-acceptance - a direct emotional attitude towards oneself.
As mentioned earlier, the concept of personality is one of the most complex in human science. In Russian, the term “lik” has long been used to describe the image of a face on an icon. In European languages, the word “personality” goes back to the Latin concept of “persona,” which meant the mask of an actor in the theater, a social role and a person as a whole being, especially in the legal sense. A slave was not considered as a person; for this you had to be a free person. The expression “losing face,” which is found in many languages, means losing one’s place and status in a certain hierarchy.
It should be noted that in oriental languages (Chinese and Japanese) the concept of personality is associated not only with a person’s face, but also with the whole body. In the European tradition, the face is considered in opposition to the body, since the face symbolizes the human soul, and Chinese thinking is characterized by the concept of “vitality,” which also includes spiritual qualities.
In both Eastern and Western thinking, preserving one’s “face,” i.e. Personality, is a categorical imperative of human dignity, without which our civilization would lose the right to be called human. At the end of the 20th century, this became a real problem for hundreds of millions of people, due to the severity of social conflicts and global problems of humanity, which could wipe out a person from the face of the Earth.
It is interesting to note that the Latin term “homo” goes back to the concept of “humus” (soil, dust), from which man is produced, and in European languages “man” is derived from “manus” (hand). In Russian, the word “man” has the root “chelo” - forehead, the upper part of the human being, bringing him closer to the creator. Consequently, even etymologically, the personal characteristics of a person carry different meanings depending on a particular culture and civilization.
Summarizing what has been said, I will try to formulate the main provisions set out in the work and give the corresponding definitions.
The concepts of individual, individuality, and personality are interrelated. The term “individual” characterizes a person as one of the people. This term also means how typical the signs of a certain community are for its different representatives (for example, Tsar Ivan the Terrible, plowman Mikula Selyaninovich).
Philosophy considers individuality as the unique originality of any phenomenon, including both natural and social. In this sense, not only people, but also historical eras (for example, the era of classicism) can have individuality. If an individual is considered as a representative of a community, then individuality is considered as the uniqueness of a person’s manifestations, emphasizing the uniqueness, versatility and harmony, naturalness and ease of his activities. Thus, the typical and unique is embodied in a unity in man.
As for personality, the philosophical encyclopedia defines it this way: the human individual as a subject of relationships and conscious activity. Another meaning is a stable system of socially significant traits that characterize an individual as a member of a particular society.
The dual nature of man has left its mark on the concepts that make it possible, based on its basic characteristics, to understand the human essence. That is why we talk about a member of human society from different points of view, and we use different concepts - and therefore the concepts of the individual, individuality and personality.
Bibliography.
Ananyev B.G. “Problems of personality psychology” Moscow, 1977.
Ananyev B.G. “On the problems of modern human knowledge” Moscow, 1977.
Bodalev A.A. “Personality and Communication” Moscow, 1983.
Bern E. “Games that people play. People who play games" Moscow, 1988.
Leontyev A.N. "Activity, consciousness, personality"
Personality
What the slave lacks is recognition of personality; the principle of personality is universality.
Hegel.
1. Personality problem. Concept and structure of personality
1.1 Introduction.
The problem of personality is an immense, significant and complex problem, covering a huge field of research. The concept of personality is one of the most complex in human knowledge. Until now, there has not yet been a sufficiently substantiated and generally accepted definition of this concept.
Personality as a common and scientific term can mean:
1) the human individual as a subject of relationships and conscious activity (a person, in the broad sense of the word)
2) a stable system of socially significant traits that characterize an individual as a member of a particular society or community.
Although these two concepts - face as the integrity of a person (Latin persona) and personality as his social and psychological appearance (Latin personalitas) - are terminologically quite distinguishable, they are sometimes used as synonyms.
The Latin word persona originally referred to the masks worn by actors during theatrical performances in ancient Greek drama. A slave was not considered as a person; for this you had to be a free person. The expression “losing face,” which is found in many languages, means a person’s loss of his place and status in a certain hierarchy. In Russian, the term “lik” has long been used to describe the image on an icon.
In both Eastern and Western thinking, preserving one’s “face,” that is, personality, is a categorical imperative of human dignity, without which human civilization would lose all meaning.
1.2. The problem of personality in philosophy.
The problem of personality in philosophy is not solved in isolation from the solution of another problem - the question of the very nature (essence) of man, his origin and purpose, man’s place in the world.
In ancient Chinese, Indian, and Greek philosophy, a person is thought of as a part of the cosmos, a certain unified super-temporal order and structure of being, as a small world, a microcosm - a reflection and symbol of the Universe, a macrocosm (in turn, understood anthropomorphically - as a living spiritualized organism). Man contains all the basic elements (elements) of the cosmos, consists of body and soul (body, soul, spirit), considered as two aspects of a single reality or as heterogeneous substances.
In the doctrine of the transmigration of souls, developed by Indian philosophy, the boundary between living beings (plants, animals, humans, gods) turns out to be mobile. However, only man has the inherent desire to liberate himself from the shackles of empirical existence with its law of karma - samsara. According to Vedanta, the specific principle of a person is atman (soul, spirit, essence, subject), identical in its inner essence with the universal spiritual principle - brahman.
In the philosophy of Aristotle, the understanding of man as a living being, endowed with spirit, reason and the ability for social life, was expressed, defining for ancient philosophy.
In Christianity, the biblical concept of man as the “image and likeness of God,” internally divided as a result of the Fall, is combined with the teaching of the union of divine and human nature in the person of Christ and the possibility, therefore, of each person’s communion with divine grace.
In medieval philosophy, an understanding of personality was outlined as distinct from psychophysical individuality and irreducible to any universal nature, or substance (bodily, mental, spiritual), as a unique relationship.
The problem of personality is central to any modern concept person. Marxism approached the explanation of the natural and social in man on the basis of the principle of dialectal-materialist monism. The starting point of such an understanding of man is the interpretation of him as a derivative of society, as a product and subject of social and labor activity. K. Marx wrote that “... the essence of man is not an abstraction inherent in an individual. In its activity it is the totality of all social relations.”
The social history of man was preceded by his natural prehistory: the beginnings of labor-like activity in great apes, development of herd relations in higher animals, development of sound and motor means of signaling.
Animals cannot make fundamental changes in the conditions of their existence; they adapt to environment, which determines their way of life. Man does not simply adapt to given conditions, but, uniting in joint work, transforms them in accordance with his constantly developing needs, creating a world of material and spiritual culture. Culture is created by man to the same extent that man himself is formed by culture.
One of the concepts with which to begin studying the problem of personality is the individual. Literally it means indivisible particle some kind of whole. This is a kind of “social atom”; an individual person is considered not only as an individual representative of the human race, but also as a member of some social group.
Another term is much more meaningful - “individuality”, which denotes the uniqueness and originality of a person in all the richness of his personal qualities and properties. A person appears first as an individual, a “random individual” (K. Marx), then as a social individual, a personalized social group, and then as a person. The more significant a personality is, the more universal, universal characteristics it represents.
For ancient Greek philosophy, for example, a person outside a community or polis is as unreal as a biological organ separated from the whole organism.
However, already in antiquity, the problem of the discrepancy between a person’s real behavior and his essence, as he himself sees it, and the associated motives of guilt and responsibility appeared. Different religious and philosophical systems highlight different aspects of this problem. If in ancient philosophy personality appears primarily as a relationship, then in Christianity it is understood as a special essence, an “individual substance” of a rational nature, synonymous with the immaterial soul. In the philosophy of modern times, a dualistic understanding of personality is spreading; the problem of self-awareness as a person’s relationship to himself is brought to the fore. The concept of personality practically merges with the concept of “I”; the identity of the person is seen in its state. According to Kant, a person becomes a person thanks to self-consciousness, which distinguishes him from animals and allows him to freely subordinate his “I” to the moral law.
Since Marxist philosophy defines the essence of man not as “... an abstraction inherent in an individual,” but “... the totality of all social relations,” the absolute opposition of the individual to society becomes meaningless. The world ceases to be a simple collection of external things, becomes the human world, and the human individual acquires a social nature. The basis for the formation of personality, both in phylogeny and ontogenesis, is social production activity, which always involves interaction with others. Powerless, as an abstract, isolated individual, man becomes an omnipotent creator together with others, as part of social and social groups.
Man is a living system, representing the unity of the physical and spiritual, natural and social, hereditary and acquired during life. As a living organism, a person is included in the natural connection of phenomena and is subject to biological (biophysical, biochemical, physiological) laws. At the level of the conscious psyche and personality, a person is turned to social existence with its specific laws. The physical, morphological organization of a person is highest level organization of matter in the part of the universe known to us. Man crystallizes in himself everything that has been accumulated by humanity over the centuries.
This crystallization is carried out through familiarization with cultural tradition, and through the mechanism of biological heredity. The child inherits a stock of genetic information through a specifically human body structure, brain structure, nervous system, deposits. However, natural (anatomical and physiological) inclinations develop and are realized only in the conditions of a social lifestyle in the process of communication between a child and adults. Manifestations of the biological laws of human life are socially determined. Human life is determined by a single system of conditions, which includes both biological and social elements. At the same time, the biological components of this system play the role of only necessary conditions, and not driving forces development. A person’s actions, his way of thinking and feeling depend on the objective historical conditions in which he lives, on the characteristics of the social group whose interests he consciously or unconsciously represents. The content of a person’s spiritual life and the laws of his life are hereditarily unprogrammable. But the same cannot be said about some potential abilities to creative activity, about individual characteristics of talent that are formed by society, but on the basis of hereditary inclinations. Hereditary factors, to one degree or another, primarily through the characteristics of the higher nervous system, also influence the nature of the development of a person’s inclinations and abilities.
If we turn to the problem of the genesis of a person’s personal characteristics, then the question arises: when is a personality born?
Obviously, the term “personality” is not applicable to a newborn child, although all people are born as individuals and as individuals. By the latter we mean that in every newborn child, his entire prehistory is imprinted in a unique way, both in the genotype and in the phenotype.
Many prerequisites for personal development are laid in the prenatal period, which requires comprehension within the framework of a certain worldview. It is important to emphasize that a person comes into life with the experience of birth, and to birth - with the experience of prenatal community. Data from the study of the specifics of the human genome indicate that we are in the deepest kinship with living and inanimate nature, and in this sense, the prerequisites of each person’s personality are largely determined by the natural foundation of a person. That is, a newborn already has a pronounced, bright individuality, and every day of his life increases the need for diverse reactions to the world around him. Literally from the first moments of life, from the first feedings, a child’s own special style of behavior is formed, so well recognized by the mother and loved ones.
Before every person entering life, the world of things stretches out and social entities, in which the activities of previous generations are embodied and determined. It is this humanized world, in which every object and process is charged with human meaning, social function, purpose, that surrounds man. At the same time, the achievements of human culture are not given to a person in a ready-made form in the objective conditions that embody them, but are only given in them. Mastering social, historically established forms of activity is the main condition and decisive mechanism for the individual development of a person. In order to make these forms his personal abilities and part of his individuality, a person from early childhood is introduced into such communication with adults, which is expressed in the form of imitation, teaching and learning. As a result of this, individually developing person masters the ability to act intelligently with tools, with various kinds of symbols, words, ideas and concepts, with the entire set of social norms. By mastering humanized nature, the child becomes familiar with the existence of culture in a variety of ways. A person is fully involved in contact and communication with society, even when he is alone with himself. A person’s awareness of himself as such is always mediated by his relationship to other people.
1.3. The idea of personality in psychology.
In general psychology, personality most often means a certain core, an integrating principle that links together various mental processes the individual and imparting to his behavior the necessary consistency and stability. Depending on where such a beginning is seen, theories of personality are divided into psychobiological, biosocial, psychosocial, psychostatistic, etc.
Internal processes human psyche develop on the basis of interpsychological and interpersonal processes. The individual forms his inner world through the assimilation, interiorization, historically established forms and types of social activity and, in turn, expresses and exteriorizes its mental processes. Thus, “social” and “individual”, which at first glance are opposites, turn out to be related to each other genetically and functionally.
Important for the normal functioning of the individual is also such an internal regulatory mechanism of the individual as self-awareness, including images of one’s own “I”, self-esteem and self-respect, on which the level of aspirations and actual behavior largely depend.
There are several facets of one’s own “I”.
The first facet of the “I” is the so-called bodily or physical “I”, the experience of one’s body as the embodiment of the “I”, the image of the body, the experience of physical defects, the consciousness of health or illness. In the form of the bodily “I” we feel not so much the personality as its material substrate - the body, through which it manifests itself and cannot manifest itself otherwise. The body makes a very big contribution to the holistic sense of one’s own “I” - everyone knows this from their own experience. The bodily “I” acquires especially great importance in adolescence, when one’s own “I” begins to come to the fore from a person, and other sides of the “I” are still lagging behind in their development.
The second facet of the “I” is the social-role “I”, expressed in the feeling of being a bearer of certain social roles and functions. The dominance of the social-role “I” is a characteristic feature of the bureaucrat of all times and peoples, who thinks of himself as the embodiment of certain official functions and state interests - and does not contain anything other than this “I”.
The third facet is the psychological “I”. It includes the perception of one’s own traits, dispositions, motives, needs and abilities and answers the question “what am I?”
The fourth facet of “I” is the feeling of oneself as a source of activity or, conversely, a passive object of influence, the experience of one’s freedom or lack of freedom. It can be called the existential “I”, since it reflects the personal characteristics of the highest existential level, the characteristics not of any specific personal structures, but of the general principles of the relationship of the individual with the world around him.
Finally, the fifth facet of “I” is self-attitude or the meaning of “I”. The most superficial manifestation of self-attitude is self-esteem - a general positive or negative attitude towards oneself. One should distinguish between self-respect - an attitude towards oneself as if from the outside, conditioned by some of my real merits or shortcomings - and self-acceptance - a direct emotional attitude towards oneself, independent of whether there are any traits in me that explain this attitude. No less important characteristics of self-attitude are the degree of its integrity, integration, as well as autonomy, independence from external assessments.
Personal behavior is determined not only by a person’s current position, but also by his past life experience, as well as the nature of the cultural values he has acquired, in which the previous history of mankind is accumulated. Each individual as a person is a product not only of existing relationships, but also of all previous history, as well as his own development and self-awareness.
2. Moral foundations of personality
In the process of familiarization with culture, a person develops mechanisms of self-control, expressed in the ability to regulate a wide range of drives, instincts, etc. through volitional effort. This self-control is essentially social control. It suppresses impulses that are unacceptable for a given social group and constitutes a necessary condition for the life of society. The more intensively humanity develops, the more complex the problems of education and upbringing, the formation of a person as an individual, become.
Historically established norms of law, morality, everyday life, rules of thinking and grammar, aesthetic tastes, etc. shape human behavior and mind, make an individual a representative of a certain way of life, culture and psychology.
2.1 Morality is the social basis of society.
Morality is socially sanctioned forms of individual and group behavior that affect public interests. The subject of morality has two aspects - spiritual-ideological and social-practical. The first includes public moral ideals, norms, values and moral qualities, attitudes, orientations of an individual or group developed on their basis; to the second - actions, relationships in which the moral position of the subject is objectified.
The possibility and necessity of identifying such a position are due to the fact that the objective determination of human behavior in many cases is not rigid, unambiguous, but alternative in nature, providing the individual with relative freedom of choice and, therefore, generating responsibility for this choice. The interaction of individual responsibility and social requirements is the primary element of morality.
The main function of morality is to ensure the historical viability of society, the coordination of public and personal interests, and the social regulation of individual behavior.
Morality regulates human behavior and consciousness in all spheres of public life - in work, in everyday life, in politics, in science, in family, personal, intra-group, inter-class and international relations. In contrast to the special requirements imposed on a person in each of these areas, the principles of morality have socially universal significance and apply to all people, capturing in themselves that common and fundamental thing that makes up the culture of interhuman relations and is deposited in the centuries-old experience of the development of society. They support and sanction certain social foundations, a structure of life and forms of communication in the most general form, in contrast to more detailed, traditionally customary, ritual etiquette, organizational, administrative and technical standards. Due to the generality of moral principles, morality reflects the deeper layers of the socio-historical conditions of human existence and expresses his essential needs.
Morality belongs to the main types of normative regulation of human actions, such as law, customs, traditions and others, intersects with them and at the same time differs significantly from them. If in law and organizational regulations regulations are formed, approved and implemented by special institutions, then moral requirements (as well as customs) are formed in the very practice of mass behavior, in the process of mutual communication of people and are a reflection of life-practical and historical experience directly in collective and individual ideas, feelings and will. Moral norms are reproduced every day by the force of mass habits, dictates and assessments of public opinion, beliefs and motivations cultivated in the individual.
The authority of a person in morality is not associated with any official authority, real power and social position, but is spiritual authority, that is, conditioned by his moral qualities (the power of example) and the ability to adequately express the meaning of a moral requirement in a given case . In general, in morality there is no separation of subject and object of regulation characteristic of institutional norms.
Moral norms appear in two forms - as an element of moral relations and as a form of moral consciousness. On the one hand, this is a form of behavior, a custom, constantly reproduced in the same type of actions of many people as a moral law, obligatory for each person individually. In any society, there is an objective need for people to behave in the same way in certain, frequently repeated situations. This need is realized practically through moral norms. Its binding force for each individual person is based on the influence of mass example, public opinion, the power of collective habit and other forms of the practically expressed will of society, manifested in the mores established in a given society.
The moral requirement, expressed in the form of norms, is reflected in moral consciousness in the form of corresponding rules and commandments. This is another, subjective, side of moral norms. By moral consciousness, moral norms are formed in the form of a command equally addressed to all people, which they must strictly fulfill in a wide variety of cases. An example here would be the well-known “10 Commandments” set out in the Bible, or the still unforgotten “Moral Code of the Builder of Communism.” Morality reflects a holistic system of views on social life, containing one or another understanding of the essence (purpose, meaning, purpose) of society, history, man and his existence. Therefore, the prevailing morals and customs at a given moment can be assessed by morality from the point of view of its general principles, ideals, criteria of good and evil, and moral views can be in a critical relationship to the actually accepted way of life. In general, in morality, unlike custom, what is due and what is actually accepted does not always and not completely coincide. In any society, including modern society, the norms of universal human morality are never fulfilled completely, unconditionally, in all cases without exception.
The role of consciousness in the sphere of moral regulation is also expressed in the fact that moral sanction (approval or condemnation of actions) is ideally spiritual in nature; it does not appear in the form of effective and material measures of social retribution (rewards or punishments), but an assessment that a person must himself realize, accept internally and accordingly direct his actions in the future. In this case, what matters is not just the fact of someone’s emotional-volitional reaction (indignation or praise), but the compliance of the assessment with general principles, norms and concepts of good and evil.
For the same reason, individual consciousness (personal beliefs, motives and self-esteem) plays a huge role in morality, which allows a person to control, internally motivate his actions, independently justify them, and develop his own line of behavior within a team or group.
Morality evaluates not only the practical actions of people, but also their motives, motives and intentions. In this regard, in moral regulation, personal education takes on a special role, that is, the formation in each individual of the ability to relatively independently determine and direct his line of behavior in society and without everyday external control (hence such concepts of morality as conscience, feeling self-esteem and honor).
Moral requirements for a person do not mean achieving some particular and immediate results in a certain situation, but following general norms and principles of behavior. In a particular case, the practical result may be different, depending on random circumstances; on a national scale, in the aggregate, the fulfillment of a moral norm meets one or another social need, reflected in a generalized form by this norm. Therefore, the form of expression of a moral norm is not a rule of external expediency (in order to achieve such and such a result, one must act in such and such a way), but an imperative requirement, an obligation that a person must follow when implementing his various goals.
Moral standards reflect the needs of man and society not within the boundaries of certain particular circumstances and situations, but on the basis of the vast historical experience of many generations; Therefore, from the point of view of these norms, both the special goals pursued by people and the means of achieving them can be assessed.
2.2 Religious morality. Features of Christian morality.
Religious morality is an integral part, and perhaps the basis, of universal morality. The history of human society is simply inseparable from the history of religion: in different countries and in different times It is difficult to find periods when, so to speak, secular morality was possible to separate from religious morality. As it seems now, Russia, for centuries, has been a deeply religious country living on the basis of religious morality.
From birth to death, Russian people were connected with the church and checked all their actions with the norms and rules of Christian morality. Although the Orthodox Church has always been separated from the state, not a single more or less significant event in Russia took place without its participation, and all Russian rulers have always been people of true believers. And it is now impossible to dispute the assertion that the mentality of Russian people has developed largely under the influence of the church, and the morality of a person who considers himself an unbeliever or even an active atheist is only a veiled reflection of generally accepted religious morality.
Although seven decades of experience in applying the “class approach” in creating moral categories and assessing spiritual values in Russia seem to have led its citizens to a complete absence of any morality, neither the publicity of the religiosity (or pseudo-religiosity) of politicians, nor some political engagement of the Russian Orthodox Church Churches today do not force a thinking person to doubt the values of religious teachings.
This is not about faith or atheism. Although the ideal of any church is a deeply religious person who is completely devoted to serving God, it is not modern stage in its desire to introduce a person to faith, it does not make demands on him that could force him to come into conflict with society - it does not require him to give up an active life position, from planning his future, from receiving material benefits, from entertainment. Now the church, rather, strives to introduce a person precisely to non-specific, universal moral categories that have lasting value in all centuries and under any political system, designated or not designated in the works of the classics of Marxism-Leninism.
Religious morality is a set of moral concepts, principles, ethical standards that develop under the direct influence of a religious worldview. She claims that morality has a supernatural, divine origin, and thereby proclaims the eternity and immutability of religious moral institutions, their timeless, supra-class character. Despite the broad possibility of challenging this thesis, humanity has lived with it for millennia, and a period of seventy years is not able to change this situation.
In modern Russia, on the ruins of a once mighty state, with the powerlessness of political power, in the complete absence of any values, perhaps it is Christian ideas that are able to unite the nation and resist chaos and destruction.
The moral code of Christianity was created over centuries, in different socio-historical conditions, and therefore cannot be rejected or spoiled by the poet after seventy years of oblivion and distortion. Of course, one can find in it a variety of ideological layers, reflecting the moral ideas of different social strata and groups of believers, and it is not free from internal contradictions and obvious “irregularities”, but the modern church does not require literal and thoughtless adherence to all the norms and rules set forth in sacred books that remained unchanged for many centuries.
Christian morality, first of all, finds its expression in unique ideas and concepts about moral and immoral, in the totality of certain moral norms (for example, commandments), in specific; religious and moral feelings (Christian love, conscience, etc.) and some volitional qualities of a believer (patience, humility, etc.), as well as in systems of moral theology or theological ethics. All of the above elements together constitute Christian moral consciousness.
The moral consciousness of Christians is a socially and historically conditioned reflection of their practical behavior in the team and society. Although initially Christian morality may have arisen as a reflection of the powerlessness of slaves and peoples enslaved by Rome in the struggle for their freedom and happiness, in subsequent development it acquired some independence, manifested in the fact that Christian moral consciousness in its ideological content continues to exist until our days. In its centuries-long historical existence, Christian morality adapted to the socio-political interests of various classes, embodied, on the one hand, in its class varieties: Christian-feudal Catholic and Orthodox morality, as well as Christian-bourgeois Protestant morality, on the other - in Christian-democratic the morality of medieval folk heresies and even Christian-proletarian morality in the early stages of the development of capitalism (“Christian socialism”). With all this, a stable religious and moral core was preserved in Christian morality, which makes it possible to distinguish Christian moral consciousness as an independent ideological phenomenon with specific features and undeniable value.
One of the features of Christian (as well as any religious) morality is that its main provisions are placed in mandatory connection with the dogmas of the faith. Since the “divinely revealed” dogmas of Christian doctrine are considered unchangeable, the basic norms of Christian morality, in their abstract content, are also distinguished by their relative stability and retain their influence in each new generation of believers. This is the conservatism and strength of religious morality, which also in changing social -historical conditions are capable of preserving the moral foundations of any society unchanged and stable.
Another feature of Christian morality, arising from its connection with the dogmas of the faith, is that it contains such moral instructions that cannot be found in systems of non-religious morality. Such, for example, is the Christian teaching about suffering as good, about forgiveness, love for enemies, non-resistance to evil and other provisions that are in apparent contradiction with the vital interests of the real life of people.
In its most condensed form, Christian morality can be defined as a system of moral ideas, concepts, norms and feelings and behavior corresponding to them, closely related to the tenets of Christian doctrine. Since religion is an indirect reflection in the heads of people of external forces that dominate them in their Everyday life, to the extent that real interhuman relations are reflected in the Christian consciousness in a form modified by religious ideas.
Christian morality includes a set of norms (rules) designed to regulate relationships between people in the family, in the community of believers, in society. These are the well-known Old Testament commandments, the Gospel “beatitudes” and other New Testament moral instructions. Taken together, they constitute what can be called the official, church-approved code of Christian morality. Christian theologians consider the biblical commandments to be divinely revealed in origin and universal in their moral significance, so as God is one. However, the Christian theological interpretation of the origin and essence of moral norms can be completely different from the scientific point of view. Marxism, for example, proves the social conditioning of the moral consciousness of people. Since the life of society takes place in conditions of class division of people, everyone who existed in society was class moral systems and, therefore, there cannot be a single, universal moral code. But the point is not at all that there are different moral codes for different strata of society. Even if they exist, they are based on General requirements to the behavior of an individual in any community, the simplest norms of morality, without which the existence of any community of people is impossible.
Conclusion
The problem of personality and its moral foundations, inseparable from the problem of the essence of man himself, has occupied the best minds of mankind throughout its history. But even now, on the threshold of the 21st century, it cannot be said that we are any closer to solving it.
Yes, now we know more about a person: we know more about his physiology, psychology, we can to some extent control the actions and actions of an individual and various social groups, we can make a person cheerful or sad, good or evil. But has this knowledge and skill made man more understandable, has humanity become more intelligent? Have we managed to wean people from committing terrible crimes? Have we managed to understand why geniuses are born so rarely?
Yes, and do we need it? Will a person become happier because of his predictability and the predetermined nature of his fate? And won’t humanity lose the meaning of its existence when it finds out everything?
The utilitarian, applied side of the personality problem requires its solution, because it is directly related to the survival of humanity. The increase in the Earth's population, its lack natural resources and the ever-increasing differentiation of the rich and poor layers of society brings humanity to the brink of destruction.
The existing type of personality and ways of satisfying its needs become incompatible with the existence of the planet itself. Until man understands this, until he learns to control his passions and limit his needs, the prospects for the survival of mankind remain very gloomy.
Bibliography
1. Ilyenkov I.V., What is personality, M., 1991.
2. Ilyenkov E.V., Philosophy and culture, M., 1991.
3. Kjell D., Ziegler D., Personality Theory, M., 1997.
4. Alekseev V.P., The Formation of Humanity, M., 1984.
5. Kliks F., Awakening Thinking, M., 1983.
6. Shishkin A.F., Human nature and morality, M., 1979.
To prepare this work, materials from the site were used http://www.cooldoclad.narod.ru/
What is Personality? Meaning and interpretation of the word lichnost, definition of the term
1) Personality- - English personality; German Personlichkeit. 1. An individual as an individual, as a subject of relationships and conscious activity, in the process of cutting he creates, reproduces and changes social. reality. 2. Relatively stable social system. significant and unique individual traits that characterize an individual, formed in the process of socialization and being a product of individual experience and social interactions. 3. An individual with outstanding qualities who influences the masses and the course of history. 4. An individual who is at the center of society’s attention due to his social position. positions and execution of social or professional role.
2) Personality- - integrity of social human properties, a product of societies. development and inclusion of the individual in the social system. relationships through active substantive activity and communication. The individual becomes L. in the process of mastering social life. functions and development of self-awareness, i.e. awareness of one’s self-identity and uniqueness as a subject of activity and individuality, but precisely as a member of society. The desire to merge with social media. community (to identify with it) and at the same time isolation, the manifestation of creative individuality makes L. both a product and a subject of social. relationships, social development. L.'s formation is carried out in the processes of socialization (see) of the individual and directed education: his mastery of social. norms and functions (social roles) through mastering diverse types and forms of activity. In addition to general social ones, L. acquires features determined by the specific life activity of special social groups. communities, the members of which are individuals, i.e. class, social-professional, national-ethnic, social-territorial and gender-age. Mastering the characteristics of these diverse communities, as well as social the roles performed by individuals in Tpuppian and collective activities, on the one hand, are expressed in social-typical manifestations of behavior and consciousness, and on the other hand, they give L. a unique individuality, since these socially conditioned qualities are structured into a stable integrity based on psychophysical. properties of the subject. L., that is, integrates with individuality. As a stable mental integrity. properties, processes and relationships of L. are the subject of study in psychology. Sociological the analysis highlights in L. precisely the social-typical as the integrity of societies necessary for the fulfillment. characterological functions and moral qualities, knowledge and skills, value orientations and social attitudes, dominant motives of activity. As a subject of social L.'s relations are characterized by vigorous activity, which, however, becomes possible and productive thanks to the mastery of culture inherited from previous generations. See also: Role theory of personality, Sociological personality theory. Lit.: Kon I.S. Sociology of personality. M., 1967; Ananyev B.G. Man as an object of knowledge. L., 1969; Leontyev A.N. Activity, consciousness, personality. M., 1975; Man as an object sociological research. L., 1977; Kon I.S. In search of myself. M., 1984; Golovakha E.I., Krokik A.A. Psychological time of personality. Kyiv, 1984; Psychological problems individuality. Vol. 1-3. M., 1983-1985. V.A. Yadov.
3) Personality- a stable system of socially significant traits that characterize an individual, a product of social development (socialization) and the inclusion of people in the system of social relations through activity and communication.
4) Personality- - a person in the totality of his socio-psychological qualities, formed in various types social activities and relationships.
5) Personality- - the integrity of human social properties, a product of social development and inclusion of the individual in the system of social relations through active work and communication.
6) Personality- - system social qualities of a person, formed on the basis of his inclusion in the system of social relations. Sociological analysis identifies not individual, but social-typical traits in a person, formed by a given system of social relations and necessary for its reproduction. An individual becomes a person only as a member of a certain society in the process of mastering certain social roles and the corresponding value-normative system, in the process of acquiring social identity, i.e. in the process of socialization. Personality is a product and subject of social systems, their changes and development. Therefore, different types of social systems “produce” certain personality types and, in one way or another, exclude those that “do not suit” them. E. Fromm, analyzing the formation of industrial society and the labor-centrism characteristic of it, noted that a person was forced to turn into an individual who wants to direct the bulk of his energy to work with an intensity unknown to most cultures. Socially typical people formed in the process of socialization personal qualities(“social character,” according to Fromm), forced the individual “with love and zeal” to do what he had to do for the purposes of the economic system. The social need for work had to turn into an internal motivation. In addition to general social traits, personality is characterized by traits associated with the individual’s belonging to various social communities - class, ethnic, professional, etc. The general historical direction of the change in the position of the individual in social system consists in the transition from the non-individualized existence of a person in a traditional society and his personal dependence in the family, caste, class, etc., with the predominantly ascriptive nature of social status and limited opportunities for social mobility - to the personal individualized existence of an individual freed from all forms of personal dependence in a modern society, with a predominantly achievement-oriented social status and wide opportunities for social mobility. The prospects for social transformation of post-modern society are associated with the “triumph of individuality.” This is a society that is defined as a post-economic, human-centric, society of “mass individuality”, where the values of a safe and harmonious existence of the individual become dominant.
7) Personality- - a relatively stable and holistic system of social qualities that characterize a given individual, acquired and developed by him in the process of interaction with other people and which are a product of social development.
8) Personality- - a stable system of socially significant traits that characterize an individual, a product of social development (socialization) and the inclusion of people in the system of social relations through activity and communication.
9) Personality- (personality) - character traits behavior of an individual. "Personality" is therefore derived from the spirit, that is, one's "personality" is considered to be the cause of his or her behavior. The study of this area is mainly carried out by psychology. Various approaches include type theory (particularly introvert/extrovert), trait theory (e.g. 16 personal factors a), psychodynamic theories (eg Freud), and social learning of theories (emphasizing the importance of experience). The first two seek only to classify individuals, while the latter seek to explain why they develop in one way or another. See also Culture and School of Individuality; Psychoanalysis.
Personality
English personality; German Personlichkeit. 1. An individual as an individual, as a subject of relationships and conscious activity, in the process of cutting he creates, reproduces and changes social. reality. 2. Relatively stable social system. significant and unique individual traits that characterize an individual, formed in the process of socialization and being a product of individual experience and social interactions. 3. An individual with outstanding qualities who influences the masses and the course of history. 4. An individual who is at the center of society’s attention due to his social position. positions and execution of social or professional role.
Integrity of social human properties, a product of societies. development and inclusion of the individual in the social system. relationships through active substantive activity and communication. The individual becomes L. in the process of mastering social life. functions and development of self-awareness, i.e. awareness of one’s self-identity and uniqueness as a subject of activity and individuality, but precisely as a member of society. The desire to merge with social media. community (to identify with it) and at the same time isolation, the manifestation of creative individuality makes L. both a product and a subject of social. relationships, social development. L.'s formation is carried out in the processes of socialization (see) of the individual and directed education: his mastery of social. norms and functions (social roles) through mastering diverse types and forms of activity. In addition to general social ones, L. acquires features determined by the specific life activity of special social groups. communities, the members of which are individuals, i.e. class, social-professional, national-ethnic, social-territorial and gender-age. Mastering the characteristics of these diverse communities, as well as social the roles performed by individuals in Tpuppian and collective activities, on the one hand, are expressed in social-typical manifestations of behavior and consciousness, and on the other hand, they give L. a unique individuality, since these socially conditioned qualities are structured into a stable integrity based on psychophysical. properties of the subject. L., that is, integrates with individuality. As a stable mental integrity. properties, processes and relationships of L. are the subject of study in psychology. Sociological the analysis highlights in L. precisely the social-typical as the integrity of societies necessary for the fulfillment. characterological functions and moral qualities, knowledge and skills, value orientations and social. attitudes, dominant motives of activity. As a subject of social L.'s relations are characterized by vigorous activity, which, however, becomes possible and productive thanks to the mastery of culture inherited from previous generations. See also: Role theory of personality, Sociological personality theory. Lit.: Kon I.S. Sociology of personality. M., 1967; Ananyev B.G. Man as an object of knowledge. L., 1969; Leontyev A.N. Activity, consciousness, personality. M., 1975; Man as an object of sociological research. L., 1977; Kon I.S. In search of myself. M., 1984; Golovakha E.I., Krokik A.A. Psychological time of personality. Kyiv, 1984; Psychological problems of individuality. Vol. 1-3. M., 1983-1985. V.A. Yadov.
a stable system of socially significant traits that characterize an individual, a product of social development (socialization) and the inclusion of people in the system of social relations through activity and communication.
A person in the totality of his socio-psychological qualities, formed in various types of social activities and relationships.
The integrity of a person’s social properties, a product of social development and the inclusion of the individual in the system of social relations through active activity and communication.
A system of social qualities of a person, formed on the basis of his inclusion in the system of social relations. Sociological analysis identifies not individual, but social-typical traits in a person, formed by a given system of social relations and necessary for its reproduction. An individual becomes a person only as a member of a certain society in the process of mastering certain social roles and the corresponding value-normative system, in the process of acquiring social identity, i.e. in the process of socialization. Personality is a product and subject of social systems, their changes and development. Therefore, different types of social systems “produce” certain personality types and, in one way or another, exclude those that “do not suit” them. E. Fromm, analyzing the formation of industrial society and the labor-centrism characteristic of it, noted that a person was forced to turn into an individual who wants to direct the bulk of his energy to work with an intensity unknown to most cultures. Socially typical personal qualities (“social character,” according to Fromm), formed in the process of socialization, forced the individual “with love and zeal” to do what he had to do for the purposes of the economic system. The social need for work had to turn into an internal motivation. In addition to general social traits, personality is characterized by traits associated with the individual’s belonging to various social communities - class, ethnic, professional, etc. The general historical direction of the change in the position of the individual in the social system is the transition from the non-individualized existence of a person in traditional society and his personal dependence in the family, caste, class, etc., with the predominantly ascriptive nature of social status and limited opportunities for social mobility - to personal individualized the existence of an individual freed from all forms of personal dependence in a modern society, with a predominantly achievement-oriented social status and wide opportunities for social mobility. The prospects for social transformation of post-modern society are associated with the “triumph of individuality.” This is a society that is defined as a post-economic, human-centric, society of “mass individuality”, where the values of a safe and harmonious existence of the individual become dominant.
Social studies test How to become a person for 8th grade students with answers. The test is designed to test knowledge on the topic Personality and Society. The test consists of 3 parts. In part 1 there are 10 tasks, in part 2 there are 4 tasks and in part 3 there are 3 tasks.
1. The word "individual" comes from the Latin. "individuum", which means
1) " Living being»
2) “part of society”
3) “individual person”
4) “special feature”
2. To the main phases of personality development Not applies
1) adaptation
2) socialization
3) integration
4) individualization
3. A system of views on the world, on the place of man in it, on the meaning of life and activity
1) psychology
2) thinking
3) philosophy
4) worldview
4. Most general characteristic human is the term
1) individual
2) individuality
3) personality
4) unique
5. Man is different from animals
1) warm-blooded circulatory system
2) articulate speech
3) memory
4) spatial orientation skills
6. Which of the following professions belongs to the economic sphere?
1) pharmacist
2) system administrator
3) marketer
4) designer
7. Which of the following professions belongs to the field of computer science and communications?
1) analyst
2) programmer
3) merchandiser
4) infectious disease specialist
8. A stable system of socially significant traits that characterize an individual as a member of a particular society is one of the definitions
1) person
2) individual
3) individuality
4) personalities
9. The state of the body’s objective need for something that constitutes a necessary condition for its normal functioning is called
1) emotions
2) temperament
3) need
4) character
10. When classifying human needs, the term is not used
1) biological needs
2) spiritual needs
3) social needs
4) personal needs
1.
Below is a list of terms. All of them, with the exception of one, characterize the concept personality.
Temperament, character, abilities, motivation, physiology.
Find and indicate a term that refers to another concept.
2. Match the terms and definitions:
A) thinking
B) abilities
B) individual
D) temperament
Definition
1) individually stable properties of a person that determine his success in various types of activities
2) a set of mental properties of a person on which his reactions to other people and social circumstances depend
3) the highest level of human knowledge
4) a separate instance among many others, having specific properties
3. Establish a correspondence between specific agents of socialization and how they influence the formation of personality - indirectly or directly:
Agents of Socialization
A) army
B) church
B) family
D) media
1) indirect influence on personality formation
2) direct influence on the formation of personality
4.
Read the text below, in which a number of words are missing.
Select from the list provided the words that need to be inserted in place of the gaps.
“Dictionary of the Russian language S.I. Ozhegova defines a person as “a living being with the gift of __________(1) and __________(2), the ability to create tools and use them in the process of social __________(3).” This definition combines in this concept two essences of a person - his biological origin and his social essence. Man, on the one hand, is a part of __________(4), and his formation is subject to all natural __________(5). He, like other natural beings, must constantly satisfy his physiological __________ (6) (eat, drink, sleep, etc.), must protect his body from the cold with clothing. But man is not only a biological being, he is also a social being (in other words, public).”
The words in the list are given in the nominative case. Each word (phrase) can only be used one once. Choose one word after another, mentally filling in each gap. Please note that there are more words in the list than you will need to fill in the blanks.
A) consciousness
B) speech
B) labor
D) law
D) nature
E) need
G) thinking
1. Read the text and complete the tasks.
R. Kipling. Commandment
Control yourself among the confused crowd,
Cursing you for the confusion of everyone,
Believe in yourself, despite the universe,
And forgive those of little faith their sin;
Even if the hour has not struck, wait without getting tired,
Let liars lie - do not condescend to them;
Know how to forgive and don’t appear to be forgiving,
More generous and wiser than others.
Learn to dream without becoming a slave to dreams,
And think without deifying thoughts;
Meet success and reproach equally,
Not forgetting that their voice is false;
Stay quiet when it's your word
The rogue cripples to catch fools,
When your whole life is destroyed and again
You have to recreate everything from the basics.
Know how to put, in joyful hope,
On the card is everything that I have saved with difficulty,
Lose everything and become a beggar, as before,
And never regret it;
Know how to force your heart, nerves, body
Serve you when in your chest
Everything has been empty for a long time, everything has burned down
And only the Will says: “Go!”
Stay simple when talking with kings,
Stay honest when speaking to a crowd;
Be straight and firm with enemies and friends,
Let everyone, in their own time, consider you;
Fill every moment with meaning
Hours and days are an inexorable rush, -
Then you will take the whole world as your possession,
Then, my son, you will be a Man!
Translation by M. Lozinsky
1) Define the concept Human. Make up two sentences with this concept that reveal its meaning.
2) The author of this poem, Rudyard Kipling, lived a long, eventful life. He was born in 1865 in India, into a family of English immigrants. Until the age of six, the boy grew up in the circle of a friendly family; he was raised by Indian nannies and servants, who loved and spoiled the child. But soon little Rudyard was sent to England into the care of distant relatives who ran a private boarding school. The hostess of the boarding house immediately disliked the boy and constantly humiliated him. Living in such an environment had a bad effect on his health; the child lost his sight for several months. Only the arrival of his mother saved him. He was then assigned to military school, where students were required not so much knowledge as iron discipline. Nevertheless, there he found real friends and developed as a person. It was this period in Kipling's life that influenced his decision to become a writer.
Which agents of socialization influenced the formation of Rudyard Kipling's personality? Give at least three provisions.
2. Write three arguments in favor of choosing any profession.
3.
Select one from the statements proposed below, reveal its meaning by identifying the problem posed by the author (the topic raised); formulate your attitude towards the position taken by the author; justify this relationship.
When expressing your thoughts on various aspects of the problem raised (designated topic), when arguing your point of view, use knowledge received while studying a social studies course, corresponding concepts, and data public life and one's own life experience.
1. “Man is the only animal that blushes or, under certain circumstances, should blush.” (Mark Twain).
2. “The most interesting surface on earth for us is the human face.” (G. Lichtenberg).
3. “You can’t always be a hero, but you can always remain human” (I. Goethe).
Answers to the social studies test How to become a person
Part 1
1-3, 2-2, 3-4, 4-1, 5-2, 6-3, 7-2, 8-4, 9-3, 10-4
Part 2
1. physiology
2. 3142
3. 1121
4. ZhBVDGE
Part 3
1.
1) Man is the highest stage of development of living organisms on Earth
2) family, friends, military school
2. Arguments in favor of choosing a profession journalist:
- the work is of great social importance;
- high salary;
- meeting interesting people.