Human feelings are diverse and depend on our interaction with existing reality. The huge number of emotions we experience is also explained by the fact that, although similar in nature, they differ from each other in the degree of intensity of experience and shades of expressive coloring. The variety of feelings leads to persistent attempts to systematize and classify them. It is also necessary to mention the frequently repeated attempts to group feelings in terms of emotional tone and intensity of experience, as well as by the nature of a person’s relationship to the object of feeling. We are talking about light or stormy joy, indignation, hatred, grief, sadness, shame, admiration, sympathy, love, and so on.
This classification makes it possible to make some systematization of human feelings. But it is fundamentally incomplete. It contains a distraction from specific content, which is very important for characterizing feelings. For example, joy in connection with the victory of your favorite football team is very different from each other and joy from meeting an acquaintance or associated with listening to a piece of music. Some types of anxiety are also different in their emotional coloring: for the fate of the hero of a novel or film, when boating in a strong wind, caused by the opinions of people when we commit some act, and so on. The abstraction from the specific content of feelings, which takes place in such a classification, led to the creation of groups that take into account their substantive side.
Principles of classification of feelings
First of all, one should proceed from the principle of materialistic psychology. He says that the human psyche is a reflection of objective reality that exists independently of him. Therefore, the question can be posed as follows: how is the reality in which he lives, acts, and with which he is connected in various ways reflected in the sphere of an individual’s feelings?
We understand reality in the broadest sense. This is nature, human society, individual people, social institutions (state, family, and so on), the process and products of human labor, appearing in various forms, moral norms, and so on. The individual consciousness of a person reflects those features of social consciousness that are inherent in a given society, era with its range of views on the world, life, rules and norms of behavior and relationships between people.
Each person perceives reality in its specific manifestations, guided by the social consciousness of his time. We all live in these realities and act according to the needs, assessments, views on things and phenomena that have developed in us, ideas about morality and beauty, acquired in the process of our life in society. This reality is reflected in the individual consciousness of each individual person, including in the emotional sphere.
Based on this, feelings differ: firstly, according to the object of reality to which they are directed (real, imaginary, present, past, and so on, having certain properties and qualities from the point of view of social practice); secondly, in its essence and content. By content we should mean the direction of the feeling, the nature of the emotional attitude towards the object (whether the object of feeling is accepted or rejected, and so on) and the characteristics of the subjective state that arises. The connection of a person with reality, which appears in the process of his life and activity in complex, diverse combinations, makes to some extent conditional the classification of feelings that can be established.
However, certain types of feelings should be highlighted. And first of all, these are those that are reasonably called the highest feelings: moral, aesthetic, intellectual. They are associated with people’s perception and awareness of the diverse phenomena of social life and culture. A person’s emotional attitude, manifested in these experiences, can extend to both relatively simple and complex forms of relationships, social institutions and cultural creations. These types of emotions and feelings have a number of characteristic features.
Firstly, in their developed forms they can reach a high degree of generalization. Secondly, which is very important, they are always associated with a more or less clear awareness of social norms relating to one or another aspect of reality. These higher feelings, due to the fact that they to a certain extent reveal the attitude of a person as a whole to the world and to life, are sometimes called worldview feelings. In a specific experience of a person related to a complex phenomenon of reality, they can appear in a continuous complex and in various combinations, but for a more accurate clarification of their qualities it is worth considering them separately.
Aesthetic feelings
This type of feeling refers to those emotions and sensations a person experiences when looking at beauty or, conversely, at its absence - ugliness. The object of perception in this case can be works of art (music, sculpture, poetry and prose, painting, and so on), various natural phenomena, as well as people themselves, their actions and deeds.
Indeed, many things evoke aesthetic pleasure in a person: the beauty of living landscapes, reading books and poetry, listening to music. We enjoy the clothes we purchase, the interior we create, modern furniture, and even new kitchen utensils. The same applies to the actions performed by the people around us, because we evaluate them from the point of view of those generally accepted moral norms that exist in society.
It must be said that aesthetic types of feelings can be both contemplative and active. In the first case, this is caused by simple observation of objects that make up human reality; in the second case, such emotions are capable of imparting aesthetic features to our actions. Therefore, it is common for an individual to enjoy the process of singing or dancing. The role of aesthetic sensations is especially important for creative people who strive to convey their worldview through the works of art, literature, painting and much more they create.
If we talk more specifically about this type of human emotion, then in the variety of sensations it represents, it is worth highlighting several of the most important ones. These experiences are familiar to any person; without them it is impossible to imagine the full spiritual life of each individual and society as a whole. So, the most significant feelings of the described type are the following.
Aesthetic enjoyment
It is based on the feeling of pleasure that a person experiences at the moment he perceives colors, shapes, sounds and other features of objects or phenomena. It is thanks to this feeling that we can prefer certain shades of colors to others, highlight certain individual notes, and admire the elements of architectural structures that we especially like. This is the simplest form of aesthetic pleasure. As for its more complex manifestations, in this case we will no longer talk about individual parts, but about their combinations in the perception of a whole object or phenomenon.
For example, if you imagine the image of a purebred trotter, then a person may like everything about it - color, breed, swiftness of movements and even a proud neigh. Because all these inherent traits of a horse are in harmony with each other and create a holistic, complete image. If we talk about sounds, we get aesthetic pleasure from consonance, but dissonance causes opposite emotions. The same applies to movements, because you like their rhythm more than its absence.
Feeling of beauty
This feeling is typical for a person to experience at the moment when he perceives the visible and tangible beauty of nature and people. Such sensations and emotions are evoked in us by beautiful flowers, graceful animals, picturesque landscapes, and so on. We also experience a feeling of beauty when the noble deeds of a person make us think about the breadth of his soul and the correct attitudes in life.
It must be said that the beauty of phenomena and objects exists in itself and does not depend on whether our consciousness perceives it. It combines all the parts that make up the whole. For example, the appearance of a person is not just the outline of a figure. We perceive every facial feature, the color of eyes, skin and hair, the harmony and proportionality of the figure, the timbre of the voice, and so on.
And, what is especially important, beauty cannot consist only of purely external factors. The form must correspond to the content. After all, it often happens that asymmetry is noticeable in a person’s face and is far from the classical canons, but it is so harmoniously consistent with the soul and clearly expresses character that we perceive it as truly beautiful.
Sensory perception of the tragic
These emotions are associated with strong emotional experiences. For example, a particularly successful acting game in creating a certain human image can evoke in us a whole chain of such tragic feelings as compassion, indignation, sympathy. These sensations ennoble people, make them think about high things, giving thoughts a special depth and subtlety of perception.
The power of affective states has a kind of cleansing effect on a person. Watching the development of a particularly dramatic plot in the theater, cinema or reading a book, in our growing sensations we are getting closer and closer to the denouement. And when it finally comes, the person is overcome by a storm of emotions and experiences, after which he finds calm and peace. But for this, the work itself must be truly beautiful and unusually impressive.
Feeling comic
These emotions can perhaps be called the most controversial of all types of aesthetic feelings. Indeed, we sometimes laugh at completely polar things, at things that, it would seem, should rather cause tears. But this is how man works - according to the great philosophers, he consists of continuous contradictions. We laugh at all sorts of incongruities: for example, a tall fat man driving a tiny car, a three-year-old baby wearing her mother's stilettos, and so on.
As for laughing through tears, this often happens to people who are prone to reflection. They are the ones who usually expect a lot from reality, tend to idealize the world around them and want to see high meaning where there is none. And when it turns out that promising forms hide emptiness underneath, we laugh, sometimes at ourselves. And this is a very good quality that develops in us a sense of common sense humor, because it allows us to think about the imperfections of the world and direct our efforts in order to somehow influence it. For example, illustrations familiar to everyone from magazines that ridicule certain human vices (smoking, alcoholism, adultery, laziness, greed, and so on) force you to fight them in your own real life.
Moral or ethical feelings
These types of feelings are characterized by the experiences that a person experiences in his relationships with other people, with society, as well as in the process of fulfilling certain duties imposed by society. Moral values and concepts of personality make sense here - they are the ones who shape the image of morality and morality in each of us. After all, what is conscience, for example? This is a measure of responsibility for a particular act of a person before society.
Moral feelings include all those emotions that we experience in the process of communicating with people: trust, sincere affection, affection, friendship, love. We should not forget about the sense of duty, national pride, love of the Motherland, solidarity, and so on. The role of this type of feeling is very great, because it is important for a person to be able not only to disappear into the crowd, that is, to defend his own “I,” but also to consolidate in time with his own kind, acquiring a moral “we.”
Humanism
It is with the sense of humanity that our love for the Motherland, for people, patriotism and national identity are connected. In this case, a whole system of a person’s life attitudes is at work, all his moral norms and values are involved. They are expressed in empathy aimed at communication, help, and mutual assistance. It is thanks to humanism that we respect the rights and freedoms of other people, and try not to damage their honor or offend their dignity.
Sense of honor and dignity
These types of high feelings tend to determine a person’s attitude towards himself and how others perceive him. In simple words, honor is the recognition of your achievements by others. It is these feelings that arouse in us the desire to create a worthy reputation, a certain level of prestige, a good name among our peers.
Dignity is public recognition of the rights of a person to respect and independence from the social environment. But we ourselves must be aware of all this, evaluate our actions from the point of view of morality and morality, and reject what can humiliate or offend us. A person’s unbiased assessment of his actions and relationships towards other people are another definition of conscience. The higher our moral and moral self-awareness, the more responsible and conscientious we act.
Feelings of guilt and shame
These not entirely pleasant emotions also relate to the moral feelings that form the image of any normal person. They are a kind of guards who protect us from the harmful effects of our vices. Guilt is a more mature emotion - it is expressed more clearly than shame. Guilt occurs when a person does something that goes against his moral beliefs and principles. It is precisely such sensations that do not allow us to go beyond the boundaries of life in society.
As for shame, it is often confused with guilt. However, these are different sensations. Common manifestations of shame are discomfort, confusion, and regret experienced by a person if he does not meet the requirements of other people. In this case, he expects contempt or ridicule. This is how an inexperienced stripper feels, experiencing her debut performance on stage in a men's club. After all, she is afraid of deceiving the expectations of the crowd and is ashamed of her nakedness and defenselessness.
Intellectual feelings
And finally, the time has come to talk about the third type of high human feelings - intellectual ones. Their basis is any cognitive activity that we carry out during study, work and creative research in science or art. It is the intellectual feelings that are responsible for the search for truth, that is, the only correct answer to many of the most important universal questions.
There is an inextricable connection between the processes of cognition and intellectual emotions. The first is impossible without the second. The mental activity of a person, which arises in the process of scientific work, will bring tangible results only if he is truly interested in the object of his study. And those of us who study or work simply out of a sense of necessity often fail and become disillusioned.
Feeling of surprise
This feeling occurs when a person gets acquainted with something new and unknown. We are surprised by extraordinary events that we could only guess about. A successful process of cognition is generally impossible without this emotion with its joyful connotation. Surprise, which is caused by one or another surprise, forces a person to pay close attention to an unknown object or phenomenon, thereby encouraging him to learn more and more new facets of the world.
Feeling of doubt
Almost any person experiences it if he encounters contradictions on the way to the truth. It is doubt that prompts us to look for new evidence of the correctness and correctness of views and theories, comprehensively test them, and only then release them into the world. Without these emotions it is difficult to imagine at least one scientific discovery, and indeed human life in all its manifestations.
Feeling of confusion or clarity of thought
These sensations manifest themselves in us as anxiety and dissatisfaction if the object of our knowledge is seen by us unclearly, if we cannot orient ourselves in its features and connections. Such feelings force a person to understand more deeply certain issues related to study or work. As soon as our thoughts turn from vague and uncertain to clear, so-called insight and self-satisfaction sets in, thoughts are ordered and acquire a logical sequence.
Feeling of bewilderment
Such sensations are associated with the inability to give a clear explanation of any fact, object or phenomenon. It happens that in our research and exploration we find ourselves in a situation where existing connections and definitions of something do not suit us. Then we are again forced to start all over again and look for mistakes in our actions. Confusion forces a person to return to choose the right direction.
Feelings of guesswork and confidence
The construction of scientific hypotheses and their proof are based on these sensations. At first, a person cannot yet accurately establish and trace connections between the objects under study, but he can guess about their nature. In the process of further mental activity, logical conclusions appear, which are confirmed in practice. It is then that we feel confident that our actions are correct.
The feelings experienced by people, described above, and many others, being a personal “response” to the surrounding reality, are generated in their content, first of all, by the nature of the phenomenon to which they are directed. Then they are determined by the attitude that each of us has developed towards this side of reality in the process of long-term social practice. And, finally, they largely depend on the nature of individual human needs, developing and transforming in the process of social development.
AESTHETIC FEELING is a person’s direct emotional experience of his aesthetic attitude to reality, reinforced by aesthetic activity in all its forms, including art. creativity, and accompanying them as an active energetic basis. As soon as this experience is lost, a person’s connection to reality fades away or goes into the plane of reflective judgment. In Ch. e. The entire spiritual world of man, his social experience, is presented in filmed form. It always has a selective and evaluative character. In this sense, Lunacharsky said that “an aesthetic feeling is a feeling of enjoying life.”
Aesthetics: Dictionary. - M.: Politizdat. Under general ed. A. A. Belyaeva. 1989 .
See what “AESTHETIC SENSE” is in other dictionaries:
feeling- restless (Avseenko); blessed (Dahl); cheerful (Ropshin); inspired (Pushkin); sublime (Kozlov, Pushkin); enthusiastic (L. Tolstoy); all-consuming (Orlov); bitter (Nemir. Danchenko); hot (Lermontov, Nadson); creepy (Andreev);… … Dictionary of epithets
AESTHETIC DEVELOPMENT- (from the Greek aisthesis, sensation, understanding) the development of the ability to experience various phenomena of reality as beautiful. E.r. takes place in the process of perceiving objects that can cause experiences, and during one’s own artistic... ... Great psychological encyclopedia
Aesthetic development- development of the ability to perceive the aesthetic aspects of what is happening and create them yourself (beautiful, ugly, solemn, majestic, harmonious, etc.) Children, notes K. Chukovsky, love music, singing, dancing, reciting, ... ... Encyclopedic Dictionary of Psychology and Pedagogy
feeling- noun, p., used max. often Morphology: (no) what? feelings, why? I feel (see) what? feeling of what? feeling, about what? about feeling; pl. What? feelings, (no) what? feelings, why? feelings, (see) what? feelings, what? feelings, about what? about feelings 1.… … Dmitriev's Explanatory Dictionary
feeling- [u/st], a, s. 1) The ability of a living being to sense, perceive the surrounding world, external influences. Sense organs. Feeling pain. Vision, hearing, touch, smell, taste are the senses through which we perceive the world around us. 2) Condition,… … Popular dictionary of the Russian language
Aesthetic education- one of the areas of content for educating the younger generation. It consists in developing students’ aesthetic perception of the world around them and the ability to create beauty. It is based on emotions, feelings and natural,... ... Fundamentals of spiritual culture (teacher's encyclopedic dictionary)
AESTHETIC EDUCATION- the process of formation and development of aesthetics. emotionally sensual and value consciousness of the individual and the activities corresponding to it. One of the universal aspects of individual culture, ensuring its growth in accordance with social and... ... Russian Pedagogical Encyclopedia
- (from the Greek aistheti kos feeling, sensual) the original category of aesthetics as a science, which gave it a name and determines the specifics of its subject in all its manifestations: E. feeling, E. attitude, E. taste, E. ideal, E. value, claim in kind... ... Aesthetics: Vocabulary
feeling- A; Wed 1. The ability of a living being to perceive psychophysical sensations and respond to external stimuli. Sense organs (vision, hearing, smell, touch, taste). Hours of hunger. Ch. pain. Hours of chills. Experience an hour of fear. Parts of orientation in birds... encyclopedic Dictionary
feeling- A; Wed 1) The ability of a living being to perceive psychophysical sensations and respond to external stimuli. Sense organs (vision, hearing, smell, touch, taste) Feeling of hunger. Feeling of pain. Feeling of chills. Experience a feeling of fear... Dictionary of many expressions
Books
- Aesthetic feeling and a work of art, L.G.Yuldashev. An aesthetic feeling and a work of art...
It was not only labor that made a man out of a monkey, but also the beauty of the surrounding world. Although the ability to see beauty was inherent not only to Homo sapiens, but also to the most ancient people. But only a highly developed person can experience truly aesthetic feelings.
When you can see beauty in life’s phenomena and try to live up to your idea of beauty, you become better and develop as a person.
Aesthetic feelings and appearance
People (especially women) wear hair extensions, take care of their skin, and put on makeup. Why? Not just to attract a member of the opposite sex, as was the case before. And in order to feel comfortable in your body.
Hierarchy of human needs
Psychologist Maslow's pyramid shows that a person's physiological needs come first, and spiritual needs come last. But one who cannot realize himself in the spiritual sphere turns into a monkey.
This is the main problem of humanity. After all, people are forced to survive, and not read books. Hence the widespread, one might say, animalistic attitude towards each other, deception, fraud, and the desire to make money. Aesthetics cannot be formed on such a basis. Some “chosen ones” still manage to develop, earning their living every day. They are capable of experiencing real aesthetic feelings and developing in a creative or intellectual direction.
Aesthetic feelings (or is a complex of structures. The consciousness of an esthete includes work, taste, judgment, contemplation, perception, evaluation, ideal, values.
A person’s taste is his direct opinion about an object or phenomenon. If, for example, your boyfriend wears jeans with slits, which are now “in trend,” but you don’t like them, you prefer trousers without slits, then this is a subjective aesthetic feeling.
What is aesthetic judgment
The concepts of “aesthetic taste” and “judgment” can be confused. But in reality they are different. Judgment is, rather, an assessment of the morality of a particular phenomenon. That is, what you think about a person’s business, how beautiful or ugly it is.
Aesthetic contemplation is the ability to evaluate reality from the point of view of aesthetics, and not just logic. The ability to give a positive or negative assessment based not only on details, but also on the big picture. For example, when you see a picture of an artist depicting the life of cats (a humorous genre), you evaluate him from the point of view of his contribution to art, and not just criticize the color of the cat’s boots in the picture.
Aesthetic perception - what is it?
- Perception is an opinion about a work of art and its contribution to world beauty. When you look at a beautiful thing and experience positive emotions. For example, buying a set of cups and saucers because the set is 100 years old.
- Aesthetic assessment is what a certain person thinks about the beauty of nature, some phenomenon or thing. Or maybe about the beauty of another person.
- An aesthetic ideal is a generalized concept that characterizes what a person understands by the word “ideal.”
- Aesthetic values very much characterize a person, as they express his attitude towards all spectrums of life. The attitude of an individual towards different spheres of life as a whole constitutes his personality.
Without a normal person cannot work if he does not work, he needs Labor not only to buy food, but also to realize life values, to buy resources that will bring joy to other people (for example, buying toys for a child) or to invest money in self-development ( watching movies, buying books).
But the ability to feel beauty also does not mean that a person is perfect. For example, Hitler was an artist and also saw beauty. At the same time he became famous as a tyrant.
What is responsible for the development of our aesthetic feelings?
The development of a person’s aesthetic sense of beauty and his intellectual development are directly related. Without sufficient intelligence (or education), an individual will not be able to fully appreciate beauty. In order, for example, to evaluate a work of art, you need to know its value in the context of the era and study art history.
How to develop a sense of beauty in yourself?
Information sources will help: books, good films, as well as communication with other people. Conduct developmental trainings, value in people not only material well-being, but also spiritual values. Develop the ability to see beauty in small things.
Aesthetic feelings are a need to develop
Let's figure out what investing in yourself is. These are actions that allow you to form moral and aesthetic feelings in yourself. This is health and appearance care, new knowledge. Without these three components it is impossible to achieve success. All three qualities need to be developed in yourself. While you are young, you don’t think much about morality or aesthetics. That is why psychologists advise developing the aesthetic senses of preschoolers.
But it’s worth considering that if you don’t take care of them properly, many problems will appear in later life. Human life will become very limited.
For example, body health begins with psychological and mental health. All mental illnesses or pressures, one way or another, are reflected on the body, making themselves felt by ailments of varying degrees of severity. Fear, constant depression, depression, hopelessness are “transformed” into cervical osteochondrosis, lack of emotions, love, colors of life, spoil a person’s vision. The inferiority complex, one way or another, is reflected in the posture and spine.
The first place to start taking care of your health is gaining mental balance, developing such a factor as aesthetic feelings (this is reading all kinds of literature, contemplating beautiful things).
Then you need to pay attention to body care and appearance. If a person does not like himself outwardly, then his self-esteem suffers and he cannot achieve success in life. In a woman’s life, her appearance and psychological comfort are directly related. Therefore, you need to take care of creating your own style and skin care.
Walking in the fresh air does not cost money and at the same time has a good effect on a person, and is indirectly responsible for nurturing aesthetic feelings in children. Masks made from henna, basma and fermented milk products will help maintain the beauty of your hair.
To fully care for your skin (cleanse, moisturize, tone), you need to stock up on facial peeling, moisturizer and toner. Quite affordable companies have high-quality products.
Aesthetic feelings are knowledge
One wise man said that knowledge is a valuable cargo that does not interfere. You never know what information you will need today or tomorrow. Therefore, there is no such thing as unnecessary knowledge.
How to invest knowledge in yourself?
- Read every day. By giving preference not to the tabloid press, but to psychological books or educational literature, a person invests in himself.
- Chat with new people. You shouldn't hang out in a cafe all day long to make friends. Even on social networks there are people who can give advice on this or that matter and recommend good literature.
- To take risks. From time to time it is worth leaving your “comfort zone” and trying yourself in some new business. This is how a person develops.
Love and aesthetic feelings
The human psyche is multifaceted. But only a person who is capable of experiencing aesthetic feelings can love. The same quality - the ability to love - can manifest itself differently in different people. How strongly a person is developed depends on his internal development, as well as on how strong emotions you feel for the person.
The first stage of falling in love is a habit
Emotions, one way or another, require an outlet, but how a lover will realize himself depends directly on his development. Traits such as hysteria, narcissism, selfishness indicate that a person has a strong instinct of fear and a weak sense of beauty. Or his basic needs are simply not met. The inability to realize oneself pushes a person into hysterics, selfishness, and self-defense.
An individual who is in the first stage of falling in love loves for the status that this or that person gives him. He loves for comfort, for the opportunity to protect himself. Or just for a beautiful thing. He is able to enjoy beautiful clothes and cars. But it is difficult for him to fall in love with a certain person. People around you are judged solely by their appearance or material status. He is of little interest to the moral qualities and personality of his interlocutor.
The second stage of falling in love is sympathy
This is love, also based on basic needs. The feeling of love for one's neighbor is still poorly developed and cannot be fully realized. The manifestation of sympathy is limited to coquetry and flirtation. If the object of love does not reciprocate, it quickly passes, since attachment to him has not yet formed. It's like children's aesthetic senses.
The second stage of love has no creative basis. If a person in love failed on the personal front, did not get what he wanted, then he can become angry with the opposite sex, become a misogynist or a man-hater and devote his entire life to a cat or dog. This individual can easily pass by human grief, use someone, and he also has a desire to take revenge.
The third stage of development of love - physiology
A person in the third stage of falling in love is also attracted by physical characteristics (pleasant voice, appearance), but he experiences feelings for a person more deeply and fully than in the second stage. The formation of aesthetic feelings is based on understanding the object of passion. He not only wants reciprocity with his partner, but also respects his surroundings and tries to decorate his life as much as possible. At this stage, a person is already learning to understand psychology, reading thematic literature, and trying to understand the situation. The individual wants not only to take, but also to give.
An attachment to the object of love is formed, which is difficult to get rid of.
The fourth stage of development of love is true love
A person at such a stage of development can not only understand the mood of another and sympathize, but almost physically experiences the pain of his neighbor. Attachment and selfless love for a person are formed, acceptance of all his characteristics, including shortcomings. But this feeling should not be confused with painful dependence, which many lovers confuse with love.
ABSTRACT
in the discipline: “General Psychology”
on the topic: “Methods for developing aesthetic feelings in schoolchildren”
Completed:
2nd year student, 756 gr.
Kalinina Anna Sergeevna
Checked:
Sidorova A. A.
St. Petersburg, 2016
Introduction........................................................ ........................................................ .............. 3
1. Definition of aesthetic feeling in psychology.................................................. 4
2. Features of the development of aesthetic feelings in childhood.................................... 6
3. Formation of aesthetic feelings.................................................... .................... 8
3.1. Formation of aesthetic feelings in literature lessons.................................. 10
Conclusion................................................. ........................................................ ......... 12
Sources of literature................................................... ......................................... 13
Introduction
Today, schools face the most difficult task - to educate a cultural, creative person who knows how to find his place in a complex, constantly changing reality. The system of aesthetic education is designed to teach you to see the beauty around you, in the surrounding reality.
Forming personality and aesthetic culture, as noted by many writers, teachers, psychologists, and cultural figures, is especially important at the most favorable age for this. The feeling of the beauty of nature, surrounding people, things creates special emotional and mental states in a child, arouses direct interest in life, sharpens curiosity, develops thinking, memory, will and other mental processes.
In recent years, attention has increased to the problems of the theory and practice of aesthetic education as the most important means of developing an attitude towards reality, a means of moral and mental education, i.e. as a means of forming a comprehensively developed, spiritually rich personality.
According to the Soviet teacher and painter Boris Mikhailovich Nemensky, “the system of aesthetic education should, first of all, be unified, uniting all subjects, all extracurricular activities, the entire social life of the student, where each subject, each type of activity has its own clear task in the formation of aesthetic culture and personality of the student."
Definition of aesthetic feeling in psychology
Feelings are a type of emotional states. The main difference between emotions and feelings is that emotions, as a rule, are indicative reactions, i.e. carry primary information about the lack or excess of something, so they are often vague and not sufficiently realized. Feelings, on the contrary, are more objective and specific.
Feelings are even longer lasting than emotions, mental states that have a clearly defined objective character. They reflect a stable attitude towards any specific objects.
A special form of experience consists of the highest feelings, which contain all the richness of truly human relationships.
Among these higher feelings, aesthetic feelings are distinguished.
In the process of social development, man acquired the ability to perceive the phenomena of the surrounding reality, guided not only by moral standards, but also by the concepts of beauty. This circumstance becomes the basis for the emergence of aesthetic feelings. Aesthetic experiences are very diverse and complex. They go through gradations, ranging from slight excitement about what they perceive and ending with deep excitement about what they see.
Aesthetic feelings do not appear as some kind of isolated experience, but they are woven into a holistic aesthetic impression that can arise from both an encounter with a work of art and from the perception of a picture of nature. Therefore, the level, character, and content of our aesthetic impressions determine the quality and features of the emerging aesthetic feelings. In other words, the complication of aesthetic feelings, the emergence of new aspects in them depends, first of all, on the nature of the perceived object, the richness of its aspects, the depth of the content imprinted in it, on the level and depth of a person’s aesthetic knowledge.
Aesthetic are feelings associated with the experience of pleasure or displeasure caused by the beauty or ugliness of perceived objects, be they natural phenomena, works of art or people, as well as their actions and actions. This is an understanding of beauty, harmony, the sublime, the tragic and the comic. These feelings are realized through emotions, which in their intensity range from mild excitement to deep excitement, from emotions of pleasure to aesthetic delight.
A special form of experience is represented by the highest feelings, which contain all the richness of truly human relationships.
Depending on the subject area, to which they relate, feelings are divided into moral, aesthetic, and intellectual.
1. Moral, or moral feelings.
These are the feelings experienced by people when they perceive the phenomena of reality and compare these phenomena with the norms developed by society. The manifestation of these feelings presupposes that a person has acquired moral norms and rules of conduct in the society in which he lives. Moral norms develop and change in the process of historical development of a society, depending on its traditions, customs, religion, dominant ideology, etc. The actions and actions of people that correspond to the views on morality in a given society are considered moral; actions that do not correspond to these views are considered immoral and immoral.
For example, moral feelings include a sense of duty, humanity, benevolence, love, friendship, patriotism, sympathy, etc. Immoral feelings include greed, selfishness, cruelty, etc.
It should be noted that in different societies these feelings may have some differences in content.
2. Moral and political feelings.
This group of feelings is manifested in emotional relations to various public institutions and organizations, as well as to the state as a whole. One of the most important features of moral and political feelings is their effective nature. They can act as motivating forces for heroic deeds and actions. Therefore, one of the tasks of any state system has always been and remains the formation of such moral and political feelings as patriotism, love for the Motherland, etc.
3. Intelligent feelings .
Intellectual feelings are experiences that arise in the process of human cognitive activity. The most typical situation that gives rise to intellectual feelings is a problem situation. Success or failure, ease or difficulty of mental activity cause a whole range of experiences in a person. Intellectual feelings not only accompany human cognitive activity, but also stimulate, enhance it, influence the speed and productivity of thinking, the content and accuracy of the knowledge gained. The existence of intellectual feelings - surprise, curiosity, inquisitiveness, a feeling of joy about the discovery made, a feeling of doubt about the correctness of the decision, a feeling of confidence in the correctness of the proof - is clear evidence of the relationship between intellectual and emotional processes. In this case, feelings act as a kind of regulator of mental activity.
4. Aesthetic feelings.
This is a person’s emotional attitude to beauty in nature, in people’s lives and in art. Observing the objects and phenomena of reality around us, a person can experience a special feeling of admiration for their beauty. A person experiences especially deep emotions when perceiving works of fiction, music, fine art, drama and other types of art. This is due to the fact that both moral and intellectual feelings are specifically intertwined in them. The aesthetic attitude manifests itself through different feelings - delight, joy, contempt, disgust, melancholy, suffering, etc.
It should be noted that the considered division of feelings is rather conditional. Usually the feelings experienced by a person are so complex and multifaceted that it is difficult to classify them into any one category.
Many authors consider the highest manifestation of feelings passion - another type of complex, qualitatively unique and occurring only in humans emotional states. Passion is a fusion of emotions, motives, feelings concentrated around a certain type of activity or subject. S. L. Rubinstein wrote that “passion is always expressed in concentration, concentration of thoughts and forces, their focus on a single goal... Passion means impulse, passion, orientation of all aspirations and forces of the individual in a single direction, their concentration on a single goal” .
Friendship
Selective attachments find their most vivid embodiment in the phenomenon of friendship. J.-J. Rousseau wrote that “the first feeling to which a carefully brought up young man is susceptible is not love, but friendship.” K.K. Platonov considers friendship as a complex moral feeling, the structure of which includes: the need to communicate with the subject of friendship, reinforced by a habit that evokes an emotion of satisfaction during communication; memories of joint activities with him and their results; joint empathy, past, existing and possible; emotional memory; call of Duty; fear of loss; a prestigious (usually idealized) assessment of him. According to Platonov, the feeling of friendship for an object of the other sex is included in the feeling of sexual love, but may not be connected with it.
It should be emphasized that, as one of the types of attraction, friendship has specificity. If sympathy and love can be one-sided, then friendship cannot be so. She assumes interpersonal attraction i.e., a manifestation of friendly feelings on both sides. Only in this case can friendship fulfill the functions of satisfying emotional needs, mutual knowledge, social interaction and dialogue between individuals, taking on the character personal (intimate-trusting) relationships. In addition, friendship, compared to sympathy, attraction, love, has a more conscious, pragmatic nature.
M. Argyle notes that friendship occupies a higher place in the hierarchy of human values than work and leisure, but is inferior to marriage or family life. True, this ratio may change in different age groups. It is most important for young people, from adolescence to marriage. Friendship becomes highly important again in old age, when people retire or lose loved ones. Between these ages, friendship is inferior in importance to work and family.
Reasons for friendship. M. Argyll notes three reasons why friendships are established:
1) the need for material assistance and information, although friends provide it to a lesser extent than family or colleagues;
2) the need for social support in the form of advice, sympathy, confidential communication (for some married women, friends in this regard are more important than husbands);
3) joint activities, common games, common interests.
I.S. Cohn names the following reasons: needs the subject, encouraging him to choose one or another partner; partner properties, stimulating interest or sympathy for him; features of the interaction process, conducive to the emergence and development of pair relationships; objective conditions such interaction (for example, belonging to a common social circle, group solidarity).
According to Argyll, women have closer friendships than men, are more likely to self-disclose and have more intimate conversations. Men are more likely to engage in joint activities and play games with friends.
Criteria for choosing friends. Many works discuss the question of what characteristics (similarity or difference) are used to select friends. I.S. Cohn believes that before resolving this issue, a number of circumstances need to be clarified.
Firstly, what class of similarities are we talking about (gender, age, temperament, etc.). Secondly, the degree of supposed similarity (complete or limited). Thirdly, the significance and meaning of this similarity for the individual himself. Fourthly, the volume, the breadth of the range of similarities. The similarity between friends may be limited to one characteristic, or it may manifest itself in many. The determination of similarity or dissimilarity also largely depends on how a person imagines himself and his friends and what they really are.
Numerous socio-psychological studies show that the orientation towards similarity in social attitudes clearly prevails over the orientation towards complementarity. The vast majority of people prefer to be friends with people of their own age, gender, social status, education, etc. Similarity of basic values and interests is also desirable. True, when we are not talking about social attitudes and demographic characteristics, the results obtained are not so clear-cut.
People who are completely different in mental make-up often make friends. An open and impulsive person can choose a closed and reserved person as his friend. The relationship between such friends gives each of them maximum opportunity for self-expression with minimal competition; at the same time, together they form a pair with a greater variety of personality traits than each individual. However, friends are rarely the exact opposite of each other. Friendships that have been around for a long time are usually characterized by shared values, attitudes, hopes, and opinions both about each other and about other people.
Rules of conduct for friends. M. Argyll and M. Henderson established general rules of behavior that are considered the most important for the continuation of friendly relations and failure to comply with which leads to their rupture and divided them into four groups.
Exchange:
- share news about your successes;
Show emotional support;
Volunteer to help in times of need;
Try to make your friend feel good in your company;
Return debts and services provided.*
Intimacy:
Confidence in and trust in another.
Relation to third parties:
- protect a friend in his absence;
Be tolerant of his other friends*;
Do not criticize a friend publicly**;
Maintain trusted secrets**;
Do not be jealous or criticize other personal relationships of the other.**
Coordination:
- do not be annoying, do not lecture*;
Respect your friend's inner peace and autonomy.**
The most important are the six rules that are not marked with asterisks because they meet all four criteria. Rules marked with one star meet three criteria, but do not distinguish close friends from less intimate ones. They are important for ordinary levels of friendship, but in particularly close relationships they can be violated: close friends are not considered favors, intolerance towards mutual acquaintances and even some importunity are forgiven. Rules marked with two asterisks meet two criteria. They are considered important and their violation can lead to the end of friendship, but the assessment of the depth of friendship does not depend on them. They are not specific only to friendships, but are present in other personal relationships as well.
Children's friendship. Canadian psychologists B. Bigelow and D. La Gaipa, studying children from 6 to 14 years old, found that friendship, from the point of view of normative expectations, goes through three stages of development:
1) situational relationships in connection with common activities, territorial proximity, mutual assessment;
2) the contractual nature of the relationship - strict adherence to the rules of friendship and high demands on the friend’s character;
3) “internal psychological” stage - personal traits acquire paramount importance: loyalty, sincerity, the ability to be intimate.
In young children, friendship is unstable and situational. For example, L.N. Galiguzova found that young children often cannot recognize among three peers someone with whom they had previously met alone 15 times and played for a long time. Children's friendships can end over a trifle, since they do not know how to put up with the private shortcomings of their friends.
The first love not only does not weaken the need for a friend, but often strengthens it due to the need to share your experiences with him. But as soon as mutual love with its psychological and physical intimacy appears, it ceases to be discussed with friends until some difficulties arise in the love relationship.
Love
Currently, D. Lee has developed a more detailed typology of love:
1) eros - passionate love-infatuation, striving for complete physical possession;
2) ludus - hedonistic love-game, not distinguished by the depth of feeling and relatively easily allowing for the possibility of betrayal;
3) storge - calm, warm and reliable love-friendship;
4) pragma - arises from a combination of ludus and storge - rational, easily controlled; love of convenience;
5) mania - appears as a combination of eros and ludus, irrational love-obsession, which is characterized by uncertainty and dependence on the object of attraction;
6) agape - selfless love-self-giving, synthesis of eros and storge.
Women are more characterized by storgic, pragmatic and manic manifestations of love, while young men are more characterized by erotic and especially ludic love.
Love for a specific person, according to E. Fromm, should be realized through love for people (humanity). Otherwise, he believes, love becomes superficial and random, and remains something small.
Love is an intimate affection that has great power, so great that the loss of the object of this attachment seems irreparable to a person, and his existence after this loss is meaningless.
There are several types of love.
Thus, they talk about active and passive forms of love; in the first case they love, and in the second they allow themselves to be loved.
They divide short-term love - infatuation and long-term love - passionate love. E. Fromm, K. Izard and others talk about the love of parents for their children (parental, maternal and paternal love), children for their parents (filial, daughter), between brothers and sisters (sibling love), between a man and a woman (romantic love) love), to all people (Christian love), love to God. They also talk about mutual and unrequited love.
Love manifests itself in constant concern for the object of love, in sensitivity to his needs and in readiness to satisfy them, as well as in the aggravation of the experience of this feeling (sentimentality) - in tenderness and affection. It is difficult to say what emotional experiences accompany a person when he shows tenderness and affection. This is something unclear, almost ephemeral, practically impossible to consciously analyze. These experiences are akin to a positive emotional tone of impressions, which is also quite difficult to verbalize, except that a person experiences something pleasant, close to light and quiet joy.
Sexual love. E. Fromm gives the following abstract definition of this love: this is a relationship between people, when one person considers another as close, related to himself, identifies himself with him, feels the need for rapprochement, unification; identifies his own interests and aspirations with him and, which is very significant, voluntarily spiritually and physically gives himself to another and strives to mutually possess him.
R. Sternberg developed a three-component theory of love.
The first component of love is intimacy, feeling of closeness, manifested in love relationships. Lovers feel connected to each other. Intimacy has several manifestations: joy at having a loved one nearby; having a desire to make the life of a loved one better; the desire to provide help in difficult times and the hope that a loved one also has such a desire; exchange of thoughts and feelings; presence of common interests.
Traditional courtship methods can interfere with intimacy if they consist only of ritual actions and lack a sincere exchange of feelings. Intimacy can be destroyed by negative feelings (irritation, anger) that arise during quarrels over trifles, as well as the fear of being rejected.
The second component of love is passion. It leads to physical attraction and sexual behavior in relationships. Although sexual relations are important here, they are not the only type of need. The need for self-esteem remains, the need to receive support in difficult times.
The relationship between intimacy and passion is not straightforward: sometimes intimacy causes passion, in other cases passion precedes intimacy. It also happens that passion is not accompanied by intimacy, and intimacy is not accompanied by passion. It is important not to confuse attraction to the opposite sex with sexual desire.
The third component of love - decision-obligation (responsibility). It has short-term and long-term aspects. The short-term aspect is reflected in the decision that a particular person loves another, the long-term aspect is in the obligation to maintain this love (“a vow of love until the grave”).
And this component does not unambiguously correlate with the two previous ones. To demonstrate possible combinations, R. Sternberg developed a taxonomy of love relationships.
These types of love represent extreme cases. Most real love relationships fall in between these categories because the different components of love are continuous rather than discrete.
Table 12.2 Taxonomy of types of love by R. Sternberg
|
Kind of love |
Intimacy |
Decision-commitment |
|
|
Sympathy | |||
|
Passionate love | |||
|
Invented love | |||
|
romantic love | |||
|
Love-companionship | |||
|
Blind love | |||
|
Perfect love |
Note: + component present, - component absent.
The love of parents for children.
E. Fromm (1998) points out the differences between maternal and paternal love.
Mother's love unconditional - a mother loves her child for who he is. Her love is not subject to the control of the child, since it cannot be earned from the mother. Mother's love either exists or it doesn't.
Father's love conditioned - the father loves because the child meets his expectations. Father's love is controlled - it can be earned, but it can also be lost.
At the same time, Fromm notes that we are not talking about a specific parent - mother or father, but about the maternal or paternal principles, which are represented to a certain extent in both parents.
An important characteristic of parental love, especially mother's, is emotional availability. This is not just the physical presence or physical proximity of the parent, it is his willingness to give the child his warmth, his tenderness, and subsequently understanding, support, approval.
Parents' concern for their children is determined by the parents' sensitivity to the child's needs and willingness to satisfy them. The range of manifestation of this sensitivity is extremely wide - from importunity to complete indifference.
Jealousy
Jealousy is a person’s suspicious attitude towards the object of adoration, associated with painful doubting his loyalty, or knowledge of his infidelity.
Jealousy involves three parties in its orbit (triadic relationships): the first is the jealous one, the second is the one who is jealous, and the third is the one (those) who are jealous, perceived by the jealous person as a rival, claiming, like him, the love of his parents , favor of the boss, etc.
P. Titelman defines the differences between envy and jealousy as follows: a feeling of envy arises when an individual does not have what he passionately wants; a feeling of jealousy arises when, due to the presence of a rival, an individual is afraid of losing what he has and what is significant to him.
If envy in most cases is considered a human flaw, then jealousy, which has objective grounds, is a socially approved feeling and is encouraged by society.
E. Hetfield and G. Walster believe that the cause of jealousy is a feeling of infringed pride and awareness of violation of property rights.
Jealousy of the object of sexual love. A special position is occupied by jealousy, manifested in relationships between the sexes. It is associated with the feeling of love and the reason for it is the fact that someone loves not us, but another. In this case, the lover’s own dignity becomes wounded and insulted. This jealousy is experienced especially acutely. As soon as a person imagines that his lover is dating not him, but someone else, he begins to experience unbearable mental pain. At such moments, a person is permeated by the thought that he has forever lost something very valuable, that he was abandoned, betrayed, that no one needs him, and that his love turned out to be meaningless. The emerging consciousness of one's loneliness and inner emptiness is accompanied by disappointment, sadness, resentment, shame, annoyance, and anger. In such a state, a person is not able to behave rationally.
Jealousy is associated with a person’s previously existing confidence in the love of a loved one and with his idea that only he has the right to possess him. The result of this is an encroachment on the personal freedom of the loved one, despotism, and suspicion. Affective outbursts of jealousy are not uncommon, which can lead to tragic consequences. As a result of jealousy, love turns into hatred. Then the person seeks in any way to cause suffering, insult and humiliate the person he loves. Such hatred often remains suppressed and manifests itself in the form of bullying of the beloved.
A. N. Volkova classifies reactions of jealousy on several grounds: according to the criterion of norm - normal or pathological; according to the content criterion - affective, cognitive, behavioral; by type of experience - active and passive; In terms of intensity - moderate and deep, heavy.
Normal, non-pathological reactions are distinguished by the adequacy of the situation, understandable to many people, accountable to the subject, and often controlled by him. Pathological jealousy has the opposite characteristics.
Cognitive reactions are expressed in the desire to analyze the fact of betrayal, look for its cause, look for the culprit (I am a partner - a rival), build a forecast of the situation, trace the background, i.e. create a picture of the event. Cognitive reactions are more pronounced in asthenic people and intellectuals.
Affective reactions are expressed in the emotional experience of betrayal. The most characteristic emotions are despair, anger, hatred and contempt for oneself and one's partner, love and hope. Depending on the personality type, affective reactions occur against the background of melancholic depression or angry agitation. The predominance of affective reactions is observed in people of an artistic, hysterical, emotionally labile nature.
Behavioral reactions come in the form of struggle or refusal. The struggle is expressed in attempts to restore relationships (explanations), to keep a partner (requests, persuasion, threats, pressure, blackmail), to eliminate an opponent, to make it difficult to meet with him, to attract attention to oneself (inducing pity, sympathy, sometimes coquetry). If you refuse to restore the relationship, the connection with your partner is severed or becomes distant and official.
With active reactions, characteristic of sthenic and extroverted personalities, a person searches for the necessary information, openly expresses his feelings, strives to return his partner, and competes with an opponent. With passive reactions, asthenic and introverted individuals do not make persistent attempts to influence relationships; jealousy occurs within the person.
Acute and deep reactions of jealousy are the result of complete surprise of betrayal against the background of a prosperous marriage. Betrayal hurts a trusting and loyal person more. Jealousy becomes protracted if the situation is not resolved, the partner behaves contradictoryly, without making a definite decision.
Volkova notes that the intensification of the reaction of jealousy is facilitated by:
1) inert mental processes that complicate awareness, response and action in a given situation;
2) an idealistic attitude, in which a person does not allow any compromises in his love life;
3) a pronounced possessive attitude towards things and persons;
4) high or low self-esteem; with high self-esteem, a despotic version of the experience of jealousy is observed, with low self-esteem, the person acutely experiences his own inferiority;
5) loneliness, poverty of interpersonal connections, in which there is no one to replace the partner;
6) a person’s sensitivity to betrayals of various kinds in other partnerships;
7) strong dependence on a partner in achieving any vital goals (material security, career, etc.).
There are several types of jealousy: tyrannical, from infringement, reversed, grafted (Linchevsky, 1978).
Tyrannical jealousy occurs in stubborn, autocratic, self-righteous, petty, emotionally cold and alienated subjects. Such people make very high demands on others, which can be difficult or even impossible to fulfill and do not only not evoke sympathy from their sexual partner, but also lead to cooling in the relationship. When such a despotic subject tries to find an explanation for this cooling, he sees the reason not in himself, but in his partner, “who has developed an outside interest, a tendency towards infidelity.”
Jealousy from damaged self-esteem manifests itself in people with an anxious and suspicious character, with low self-esteem, insecure, easily falling into melancholy and despair, and inclined to exaggerate troubles and dangers. Self-doubt and a sense of inferiority make him see a rival in everyone he meets. And if it seems to him that his partner did not show due attention to him, he immediately has doubts and suspicions about the fidelity of his loved one.
Jealousy Converted represents the result of one’s own tendencies in infidelity, its projection onto a partner. The jealous person’s line of reasoning is as follows: since he has thoughts of adultery, then why can’t others, including his partner, have them too? Usually, converted jealousy arises in the place of extinguished love, since continued love is rarely combined with dreams of other sexual partners. This type of jealousy is the most everyday, prosaic.
Instilled jealousy is the result of the suggestion from the outside that “all men (women) are the same”, hints about the infidelity of the spouse.
There are the following ways to overcome jealousy:
1) distraction by something significant for a person (study, work, caring for children, hobbies);
2) developing a new view of things, developing a morality of forgiveness, conscious control over reactions of jealousy;
3) learning lessons, finding your own mistakes, building new relationships with a partner, perhaps of a different type;
4) devaluation of the partner and the situation of betrayal - comparing them with other values, life attitudes;
5) in the event of a partnership breakdown - searching for a new partner, changing lifestyle, forming other interpersonal connections.
Sibling rivalry.
In childhood, everyone experienced emotional experiences associated with jealousy. At first, the child loves his mother and father passively, but he soon begins to understand that he cannot always get a reciprocal feeling from them: after all, even the most tender mother and the most caring father leave the child for each other from time to time. This reassures the child that every time. when he wants someone to love him, he risks being abandoned.
The first reactions of jealousy are already observed in nine-month-old children. They are primitive and stereotypical. The child screams, cries, twitches when he sees the mother approach another child and take him in her arms. Less often, a child becomes jealous of an adult, for example, when a mother pretends to hug her father. A child can also be jealous of a doll; he throws it if he saw how his parents stroked it. At ten months, seeing how the mother puts her head on her father’s shoulder, she tries to get between them.
At the age of one year and nine months, the girl does not want her doll to have a dress sewn. At the age of just over two years, hostile actions due to jealousy are already restrained, and instead they are replaced by worries, resentment, and puffing out one’s cheeks.
Then, at the age of two and a half to five years, jealousy appears when the child already has active love for his parents, which turns out to be “undivided” by them; his mother or father did not reciprocate his feelings, did not treat his feelings with the desired awe. The child feels rejected, isolated, “put out of the house where others enjoy love and happiness.” This experience lays the foundation for all subsequent neurotic disorders and other psychopathologies in a given person.
Boys develop positive Oedipus complex (named after the mythical character King Oedipus, who unknowingly married his mother and killed his father). It manifests itself in sexual attraction to his mother and jealousy towards his father, whom the boy begins to consider as a rival in the fight for his mother, despite the tender feelings he has for him. A negative Oedipus complex is also possible, when a boy develops love for his father and hatred for his mother. Sometimes both forms are combined and an ambivalent attitude towards parents arises.
Girls experience Electra complex (named after the mythical princess who, in revenge for the murder of her beloved father, participated in the murder of her mother, who was responsible for his death). Girls develop sexual attraction to their father and jealousy towards their mother, who is seen as a rival. As with boys, this complex can be positive, negative (love for mother and hatred for father) and mixed.
Children also develop jealousy towards their brothers and sisters. For a first-born child, the birth of a second child in the family is a serious challenge. After all, the eldest child is deprived of the monopoly right to the attention and admiration of his parents. The same gender of children and a small age difference (two to three years) increase the likelihood of jealousy and competition for the mother's attention. However, how much this jealousy will develop depends on the sensitivity of the parents, their ability to show the elder that he is still desired and necessary for them.
It can be assumed that the feeling of jealousy has phylogenetic roots. One of the circus trainers said that when a young leopard begins to perform the tricks of an old one, the latter begins to be jealous.
Hostility
The feeling of hostility is a hostile attitude towards someone with whom a person is in conflict. A. Bass understands hostility as a narrowly focused state that always has a specific object. I am more impressed by K. Izard's understanding of hostility, who defines it as a complex affective-cognitive trait, or personality orientation, which corresponds to my understanding of feeling as an emotional attitude. The feeling of hostility arises from the negative experience of communication and interaction with a person in a conflict situation. It occurs more easily in touchy and vindictive people. The feeling of hostility manifests itself in an “aggressive mood”, “aggressive state” (N.D. Levitov), i.e. in the emotions of anger (anger), disgust and contempt with their inherent experiences and expression, which can lead to aggressive behavior.
However, A. Bass notes that hostility and aggressive behavior are combined, although often, but not always. People can be in hostile relationships, but not show any aggression, if only because its negative consequences for the “aggressor” are known in advance. There is also aggression without hostility, when, for example, they rob a person without feeling any hostile feelings towards him.
K. Izard also emphasizes that aggressive verbal and physical actions are not included in hostility, and this is true. Hostile (aggressive) behavior may stem from a feeling of hostility and be motivated by it, but it is not this feeling itself. Hostility is not yet aggression (although it is difficult to imagine that a person would not show indirect verbal aggression, that is, he did not complain about him to anyone, did not say any taunting things about him. Obviously, these authors are talking about the manifestation straight physical and verbal aggression).
K. Izard even believes that hostility is a complex motivational state, but here, in my opinion, he makes a mistake. The feeling of hostility can participate in the motivation of hostile behavior (aggression or, conversely, avoidance of contact) as one of the motivators, but it is not able to replace the entire motivational process and motive.
A strongly expressed feeling of hostility is designated as hatred. You can hate not only individual people, but also humanity as a whole, although strong disappointment applies only to a specific person.
Bitterness- this is frustration, the result of frequent suppression of grievances and anger, a form of chronic hostility towards everyone and everything, bitterness. This is a chronic state of irritation and extreme, bordering on cruelty, anger. (hate: see also section 12.8). Bitterness develops gradually and often has its origins in infancy. Thus, “embarrassed children” are often children from orphanages. Children become embittered as a result of cruel treatment by parents and adults. They treat others with the same indifference, callousness, heartlessness, and sometimes cruelty with which they were once treated. For them, embitterment is designed to cover up unbearable grievances and disappointments.
Xenophobia. Hatred directed against certain groups of the population, for example against minorities such as foreigners or emigrants, is designated as xenophobia, in which, as P. Kutter writes, “there is no trace of passion, but only undisguised hatred and a thirst for destruction...”. Some women and men, as a result of unsuccessful love, may develop hatred towards all persons of the opposite sex.
Hatred also manifests itself in malice, that is, in an irritated and picky attitude towards someone filled with anger, as well as in slander, especially if the hatred is hidden.
At the same time, the feeling of hatred can be useful for a person. However, for a moral assessment of this feeling, it is important to know what or who the hatred is directed at.
Cynicism. A specific manifestation of contempt is cynicism, that is, a person’s persistent contemptuous attitude towards the culture of society, towards its spiritual, and especially moral, values. The term “cynicism” owes its origin to the ancient Greek philosophical school of the Cynics, who held their debates on an Athenian hill called Kynosarges. In Latin, the word “cynics” began to sound like “cynics”. The Cynics preached contempt for public culture, complete independence of man from society, and a return to the “natural” state. Cynicism manifests itself both in words and in actions: desecration of what constitutes the culture of mankind, mockery of moral principles, ridicule of ideals, trampling on human dignity. Thus, cynicism is not only an emotional, but also a moral feeling.
