Federal Agency for Education
Perm State Technical University
Berezniki branch
Department of OND
Abstract on psychology
Topic: psychological culture of personality
Completed:
Student of the HTNV group - 04d
Kuimov M.V.
Checked:
Art. teacher
Pletneva L.V.
Berezniki 2007
Psychological culture of an individual is a characteristic of the harmonious construction of the basic processes of behavior and their management. It is expressed, first of all, in fairly good self-regulation of actions and emotions, in constructive communication and constructive conduct of various affairs, in the presence of pronounced processes of self-determination, creativity and self-development.
The severity and quality of six particular types of cultural and psychological behavioral manifestations are studied:
1 - self-understanding and self-knowledge, the presence of introspection of one’s personal and behavioral characteristics, as a result of which one begins to become better aware of one’s plans, relationships and psychological characteristics, self-esteem is formed, which really helps to live, set achievable goals and objectives, direct specific efforts in a direction consistent with one’s inclinations and preferences, and be oneself ;
2 - constructiveness of communication with peers, near and far people, helping to productively resolve personal, business and social issues;
3 - good self-regulation your emotions, actions and thoughts - developed skills to maintain a positive emotional tone, remain calm in stressful situations, show flexibility when solving complex problems and in communication;
4 – presence of creativity – willingly mastering new things, inventing new ways of performing familiar activities;
5 - self-organization - fairly realistic planning, bringing things started to completion, fulfilling business promises, the ability to allocate time for various things;
6 - harmonizing self-development - presence of self-tasks and activities With self-education of your qualities that improve your lifestyle, maintaining energy through physical exercise, the ability to force yourself to maintain daily hygiene, keep your room tidy, etc.
These six particular indicators are common factor – Psychological culture of personality
The development of psychological culture in children is apparently connected both with the action of hereditary and environmental factors, and with the subject’s own activity, i.e. with setting developmental self-tasks and their implementation.
We can talk about a person’s psychological culture in the context of various spheres of life (professional, personal), taking into account a number of characteristics (national, age, etc.). For example, the development of psychological culture in children is apparently connected both with the action of hereditary and environmental factors, and with the subject’s own activity, i.e. with the setting of developmental self-tasks and their implementation, professional psychological culture is determined by the specifics of a particular activity (teacher, doctor, manager, etc.), the characteristics of the tasks being solved. From this perspective, the basic psychological culture of an individual is determined by the presence of characteristics and parameters that determine the readiness to effectively solve a wide range of everyday tasks, regardless of the characteristics of narrow, special types of activity, and to perform a wide range of social roles regardless of specific professional activities. It is in this understanding that it is the subject of our study.
Psychological culture includes both education (training and upbringing) in the field of psychology and the basic parameters of personality development. Moreover, the psychological culture of an individual cannot be considered outside the context of the culture in which the person grew up and lives. It contains the features of both universal and national, socio-stratal culture, “scooping out” its heritage in space and time.
The concept of “psychological culture” is systemic and multicomponent. It can be disclosed in terms of the following main aspects:
Epistemological;
Procedural-activity;
Subjective-personal.
Let's look at the content of each aspect in more detail.
IN epistemological aspect of analysis, we follow the identified components of culture: norms, knowledge, meanings, values, symbols.
Cultural norms of a person are associated with the normativity of social behavior, its role functions, social expectations, etc. At the same time, the assimilation of norms is associated with such a legacy of psychological culture as prejudices and stereotypes of human psychology, manifested in consciousness, subconscious, and behavior.
Psychological knowledge as a result of the process of people learning about themselves, others and as a result of the development of science, expressed in ideas, concepts, theories, can be both scientific and everyday, everyday, both practical and theoretical.
Values - a cultural means of connecting with the world through signs. Meanings are expressed in images, conventional signs, gestures and words, clothing, etc.
Symbols in the field of psychology can be the object of consideration from the point of view of various forms of manifestation in mental activity (fairy tales, dreams, metaphors, etc.), their interpretation, giving them personal meaning and influence on human activity.
Values are one of the most complex components of psychological culture, both in terms of definition and in terms of their appropriation by the child. Values are correlated not with truth, but with the idea of an ideal, a desirable, normative one.
Thus, one of the central problems of the content of psychological education is determining what, when, in what volume and at what level of complexity to present for mastering at different age periods from the huge “baggage” accumulated by psychology during its existence, as well as psychological experience , accumulated by world practice and presented in fiction and folklore.
Procedural-activity The aspect of the analysis of psychological culture is determined by the range and content of the tasks that a person must learn to solve, and the organization of activities to master it.
IN subjective-personal aspect of analysis, those components that are objectively represented in culture are characterized as having become the property of the individual, appropriated by the subject of culture. In this regard, the culture of communication, speech, behavior, feelings, thinking, etc. can be identified and analyzed.
Psychological culture as an integral part of the systemic culture of society is multi-layered. It includes:
1) Ordinary psychological knowledge and psychological practices present within the framework of religious life, socio-political, economic, educational activities.
2) Psychological professional activity and practical knowledge, which has a scientific basis and at the same time a share of art (psychotechnics, various schools of psychological counseling and psychotherapy, etc.).
3) Psychological science and education (mainly higher education), forming the field of psychology.
The relationship between education and culture is emphasized by many domestic and foreign authors (L.S. Vygotsky, A.N. Leontiev, V.P. Zinchenko, I.A. Zimnyaya, K. Rogers, A. Maslow, etc.). The image of culture is projected into modern types of educational process, and its reproduction is carried out in education. In this regard, the definition of the concept of “human psychological culture” and consideration of its content as the most important component of a person’s general culture becomes relevant and timely.
Results of the scientific and practical development of psychology in the 20th century. have not yet been generalized, comprehended, and especially not integrated into their own subculture. Different methodological approaches to the phenomenon of man, in particular to the phenomenon of life, the living in general, the confrontation of two main paradigms, natural science and the humanities, the construction of psychological science, the acquisition by psychology of its own practice, the expansion of its influence on many areas of human activity raise alarm about the possible loss of the “cultural code of science” (V.P. Zinchenko). The “cultural code of science” was broadcast in the past by its living bearers themselves, the creators of original scientific schools and directions. Thus, an idea of the content of psychological culture can be obtained through an empirical analysis of the unique and typical that distinguished the creators of the “cultural code” themselves. Some basic components of psychological culture have been identified:
1) humanism, passion, selflessness, passionate dedication to science;
2) exceptional care and attention to facts;
3) understanding the relativity of scientific evidence and conclusions;
4) high level of personal reflection, ability for irony and self-irony;
5) broad cultural interests, developed aesthetic taste;
6) broad humanitarian culture;
7) verbal expressiveness, fullness of emotional life;
8) peace and life affirmation, optimism, altruism.
To a lesser extent, the bearers of genuine psychological culture were characterized by flexibility and social adaptation in relation to the main ideological categories.
Meanwhile, outside the professional community, psychological culture is still developing spontaneously. It is distinguished by amorphism, lack of differentiation and unconsciousness. The task of forming the psychological culture of the younger generation cannot be solved without the development of the individual psychological culture of adults, parents, educators, teachers and psychologists themselves.
Psychological culture is an important component of a person’s personal culture. It is distinguished by the following features:
1) broad general cultural education;
2) the need to be a cultured person;
3) desire to have a psychological culture;
4) the need to be a bearer of psychological culture;
5) sensitivity to psychological experience, the experience of one’s own life;
6) awareness of thoughts, feelings, behavior;
7) the ability to problematize events in one’s own life;
8) constructive, creative implementation of one's own life.
Psychological culture cannot be conveyed as a frozen archaic form. Culture “lives” not inside the form, but on its boundaries; its manifestations are spontaneous, they reflect the individuality of its bearer. A culture of psychological knowledge and experience can remove manifestations of incivility, but only if it is carried out in the course of “living experience”, through the development of a “cultural state” aimed at making a certain effort to change oneself.
For a long time, culture was considered as something external in relation to the individual; the internal conditions for the formation of cultural experience are still insufficiently studied. The appropriation of culture is carried out in the course of the sociocultural development of the individual, and in this process the individual experience of his life is important.
The thesis about the interaction and mutual influence of individual and social experience is used as an explanatory model in numerous studies devoted to a variety of problems in psychological science.
Without disputing the unconditional validity of this approach, it is important to highlight the category of individual human experience in a special way. And mainly because in the study of the formation of all cultural forms of development, including psychological culture, individual human experience has not yet become the subject of special research. Meanwhile, we believe that it is this experience that is one of the most important internal conditions for the formation of psychological culture. For a long time, the inner life of a person was not a special subject of research in psychology at all. This gap was filled in other humanities, and above all in literature.
The difficulty of studying individual experience is well recognized by modern researchers. It becomes a psychological reality only in applied fields, mainly in psychotherapy and clinical psychology. In their practical work, psychologists actively interact with a variety of facets of a person’s individual experience - the experience of soul, body, spirit, and contribute to its manifestation, identification, awareness, transformation, and development. In the non-medical model of psychotherapy, increasing and developing the client’s psychological culture is the most important condition for providing him with assistance. And this does not depend either on the school or on the direction to which the practitioner belongs. Despite the variety of forms and languages used, the result is the personification and objectification of a person’s psychological experience.
Many authors consider his childhood experience as the most significant experience of an individual. It is noteworthy that this unique formation is studied both in the context of the individual’s biography and in cases of acute psychological crisis. It has been established that communication with the people around the child and the relationships that he develops with them are of great importance in the organization of primary pre-speech forms of experience.
However, many authors emphasize that the experience itself is not so important as what happens to it (the experience). It can be “empty”, unfilled, amorphous, as, for example, in children of an orphanage, it can lead to paradoxical phenomena, the development of psychological stability, the formation of coping behavior (about adults placed in concentration camps in childhood, writes X. Tome), may be a life scenario or the basis of deviant behavior.
And only under the influence of sociocultural experience, individual experience, instead of spontaneous and unconscious, not integrated and not associated with genetically later formations, can “set into motion”, be transformed, transformed, developed. In the apt expression of M.K. Mamardashvili, only “the ideal form gives rise to the real”, “changes the horizons of movement”, and produces “cultivation” of the underlying formations. The generalized and conscious experience of one’s own life creates the conditions for general mental regulation and personal development, becoming the basis for changes and self-changes of the subject.
To increase the subject’s stability in relation to life, it is not so much the fact of what happened that is important, but the transformation of “external” life events into “internal” ones. This is how the foundations of the need for humanity are laid and the humanistic orientation of the individual is formed. On the one hand, random events can be transformed into significant ones only with the participation of the individual in his own life, on the other hand, past experience is the basis of the “wealth of connections with the world.” A personality mediates its own dependence on the circumstances of its life, which results in the formation of a person’s inner world.
However, the features of the manifestation of social patterns at the individual level have been almost not studied. They are difficult to study due to the fact that the power of the subjective factor is especially great here. At the same time, various forms of human experience, including childhood, have a certain cultural relevance. This is evidenced by the numerous studies that have been actively developed recently, aimed at elucidating the role of macro and microsocial influences in the formation of socio-psychological qualities of an individual. Much attention is paid to the study of social instability in Russia and its role in the processes of child socialization.
The research attempted to identify the specifics of the childhood experience of children and adults in the context of the social transformations taking place in Russia. Childhood experience does not mean the facts of a real biography, but the vivid memories of one’s own life presented in the mind and expressed verbally. The research was based on the statement of M.K. Mamardashvili that what happened can be “untwisted” and that the beginning of individualization “is in impressions that allow a person to enter into himself.”
Individual children’s experience will reflect the general cultural situation in the dynamics of its changes in modern Russia; all the most important prerequisites for the formation of a child’s psychological culture can be manifested in it: sensitivity to the experience of one’s own life, the ability to identify and express one’s own impressions, as well as their specific content, relevance to the world of people, existential, eventful, natural or material layers of life.
Comparing the reflection in the consciousness of children's and adults' own childhood experiences allowed us to obtain the most complete understanding of the psychological culture of adults and such manifestations as reflexivity, meaningfulness, awareness and constructiveness in real life. Along with this, the psychological culture of adults was considered as a “cultural field” in which the formation of a child’s psychological culture takes place.
In a specially carried out experimental study, the features of the personal experience of children and adults were compared in the context of the social changes that occurred in Russia over the last decade of the 20th century. Personal material obtained in experiments with children 8–10 years old and adults - teachers and educators aged 25 to 35 years in 1988, was compared with similar data obtained in 1999. The age of the subjects and the professional affiliation of the adults were identical. The study was carried out using the method of analysis of “The most vivid childhood memory”, specially designed projective conversations and stories, the personal material was supplemented by the analysis of “Drawing of a Family” by G.T. Homentauskas.
The results of the study revealed a high emotional significance for all subjects of their own childhood experiences. We encountered a general positive attitude towards the task, a pronounced interest in past life events, a desire to supplement the written task with an oral story about oneself and to establish contact with the experimenter.
Thus, it can be stated that the memories of teachers and their students indicate greater emotional stability in adults compared to children. However, the content and qualitative originality of childhood memories in the two groups of subjects is characterized by striking similarities. This also applies to the fact that neither adults nor children were able to identify a category of life success. The positive coloring of the memory was not associated with a focus on achieving and distinguishing oneself as an active and energetically “charged” subject. The social situation is clearly reflected in the dynamics of the representation of events in one’s own life in the minds of children and adults. The emotional background existing in society influenced the tendency to regress to childhood (in children) and, perhaps, made the past relevant as a source of resources (in adults). Similar manifestations found in the study in children and adults make it possible to characterize the “cultural field” in which the child’s socialization takes place today. Apparently, the process of socialization today is no less relevant for adults than for children.
Analysis of the individual experience of children, reflected in non-verbal products, made it possible to identify the two most common types of families: “I am needed and loved, and I love you too”; “I am unloved, but with all my heart I wish to come closer to you.” From 1988 to 1999 the number of the first type of families is reduced by 1.5 times, and the number of the second type increases three times.
In the drawings related to a prosperous family type, the index of cooperation between loved ones and the child decreases over time, and the discrepancy with the most preferred person and identification with her increases. The number of images of parents - mother and father - is decreasing, the “I-image” is increasingly isolated from others and bears the features of emotional rejection and rejection. In the image of himself by 1999. Negative connotations are becoming more and more common, but at the same time, the child’s “I” acquires the features of independence, he concentrates more and more on himself.
In dysfunctional types of families, there are generally no happiest ones; the child actively emphasizes his isolation from loved ones, often downplays the composition of the family, and depicts conflict situations twice as often. In this type of family there is a complete lack of cooperation. The drawings allow us to state that in the family, cooperation between adults and children has sharply decreased, the index of positive feelings has fallen, neutral emotional states and negative images of themselves in children are becoming typical. These data are quite consistent with the facts obtained from the analysis of the child’s individual experience in the previous part of the study. According to our data, adults convey to children an amorphously formed and insufficiently conscious, and therefore unstructured, experience of their own lives, which is not truly eventful. Both at home and at school, children do not seem to communicate fully enough with adults. The lack of communication extends to the sphere of interaction with peers, and therefore children’s contacts are devoid of eventfulness. The emotional charge of a child’s life is outside of school, and this circumstance prevents the assimilation of sociocultural experience, which is so rarely and insignificantly represented in children’s writings.
Obviously, the time has come to summarize, systematize and analyze the knowledge gained in this area. In this regard, it is important to define the field and content of the activities of psychologists from a new perspective and direct the efforts of psychologists to the formation of the psychological culture of the individual. The formation of a person’s psychological culture is the purposeful preventive work of a psychologist in specially organized pedagogical conditions, aimed at strengthening the positive tendencies of the person, developing his creative potential and resource capabilities of the psyche.
Literature
1. Leontyev A.N. Psychology of communication. Moscow, 1997.
2. Krupnik E.P. Psychological stability of individual consciousness. Moscow, 1997.
3. Andreeva G.M. Social psychology. Moscow, 1996.
4. Magazine “Teacher” No. 3 (2004).
5. Popova M.V., Formation of psychological culture of the individual, Education, 1999
6. website “Formation of psychological culture of the individual”: http://old.prosv.ru/metod/egorova/index.html
Current page: 1 (book has 25 pages total) [available reading passage: 17 pages]
Konstantin Mikhailovich Romanov
Psychological culture of personality
© Romanov K. M., 2015
© Cogito Center, 2015
Reviewers:
Doctor of Psychology, Professor, Academician of the Russian Academy of Education S. B. Malykh;
Department of General and Social Psychology, Grodno State University. Y. Kupala (Republic of Belarus)
* * *
Dedicated to the blessed memory of my teacher A. A. Bodalev
Introduction
The phenomenon of psychological culture has become the subject of scientific analysis relatively recently. This looks quite paradoxical, first of all, for Russian psychology, built on the methodological principles of the cultural-historical theory of L. S. Vygotsky. In the context of this approach, human mental development is presented as a process of assimilation of the total social experience recorded in material and spiritual culture. Man is a product of culture. Higher purely human mental functions arise through the cultivation of natural functions. Hence, it can be argued that in culture, as in a multidimensional education, there is a special section in which the psychological essence of a person as a subject and personality is recorded. It contains the socially developed experience of a person’s treatment of people, including himself: psychological knowledge, methods of treatment, forms of relationships. By mastering this particular part of culture (or a slice of it), the child becomes a full-fledged subject and personality. Taking into account this substantive specificity of culture, we define it as psychological. As a social phenomenon, psychological culture is recorded in people, in live communication, in artistic and scientific texts, in customs and traditions, and in its other media. As an individual personal phenomenon, it represents a systemic personal formation that determines the ways a person treats other people and himself.
There are serious practical prerequisites for developing the problem of psychological culture. The progressive development of society is impossible without educating a new generation of people who have fully absorbed all the achievements of material and spiritual culture. The most important direction of this process is the formation of psychological culture among the younger generation. Psychological culture permeates all spheres of human existence, which explains the need for its emergence, development and existence in a person throughout life. The low level of its development or its defects give rise to numerous life problems: neurotic conditions, loneliness, family and work conflicts, and much more. In recent decades, the role of psychological factors in all spheres of public life has increased significantly. Psychological technologies are becoming increasingly widespread in management, politics, business, education, etc. A modern person must be competent enough to use these technologies. Otherwise, he risks becoming an object of psychological manipulation. A high level of psychological culture is the main factor in the professional success of specialists who work with people: teachers, social workers, managers, civil servants, etc. Psychological technologies have entered the arsenal of the armed forces and intelligence services of many states. They play an important role in ensuring national security.
There are also theoretical grounds for studying this problem, since it is closely related to such fundamental problems of psychology as personality and communication. In the process of socialization, the child masters ways of dealing not only with the objective world, but also with people, including himself as a person. He assimilates the culture of treating a person, which in its content appears to be psychological. It penetrates deeply into the personal essence of a person and is recorded in the corresponding psychological formations: needs, will, character traits, self-awareness, etc. Research in this area allows us to expand our understanding of a person as a subject and personality and of communication as a form of social existence.
The problem of psychological culture is complex and interdisciplinary. Several areas of its development can be distinguished: general psychological, developmental psychological, psychological and pedagogical, socio-psychological, professional psychological, acmeological, pathopsychological, ethnopsychological, cultural-historical, philosophical, etc. Only under this condition is it possible to achieve a true understanding of the phenomenon of psychological culture . To one degree or another, all these areas are presented in this book.
The proposed concept of psychological culture is the author's own. One of its advantages is that it allows one to overcome the functional approach to understanding mental processes and properties, deeply rooted in psychology. In the context of the direction we are developing, they are considered as psychological instruments (organs) of human existence, the success of which depends on the extent to which the subject owns them, that is, on the level of development of his psychological culture. When developing the concept of psychological culture, we were guided by the methodological ideas of L. S. Vygotsky, M. M. Bakhtin, L. S. Rubinstein, A. A. Bodalev and others. One of the co-authors of the proposed concept of psychological culture is O. N. Romanova. I take this opportunity to express my gratitude to her.
The textbook may be useful to psychology teachers, school psychologists, students of psychological specialties, philosophers, cultural experts and other specialists.
Chapter 1
Psychological culture of personality as a subject of scientific research
1.1. General characteristics of psychological culture
1.2. Specifics of the phenomenon of psychological culture
1.3. Psychological culture and personal resources
1.4. The structure of psychological culture
1.5. Development of psychological culture in ontogenesis
Key Concepts: general culture, types of culture, psychological culture, personal resources, development of psychological culture, functions of psychological culture.
1.1
General characteristics of psychological culture
A newborn child is not a person in the full sense of the word. He has yet to become one. However, the “humanization” of the baby is not ensured by genetic programs. They create only innate prerequisites for the formation of personality and subject. The second important condition for this is the presence of a sociocultural environment, which is the bearer of total social experience: knowledge about the world around us, ways of communicating with people, ways of handling various objects (natural or artificially created), social norms, relationships, social values, etc. The development of a person as a subject and as an individual is a process of assimilation of what is recorded within the limits of material and spiritual culture and in specific people as its bearers. Thanks to this process, the development of mental processes, abilities, character traits, needs, motives, attitudes, beliefs, self-awareness, all kinds of knowledge, abilities and skills occurs, i.e. everything that makes a person human and ensures his full inclusion in the system of social relations as an equal member of society. These well-known provisions of the cultural-historical theory of L. S. Vygotsky are confirmed by numerous empirical studies and pedagogical practice.
The level of necessary development of the listed qualities and processes is determined by society as a certain sociocultural norm, which every normal citizen, every member of society must comply with. For example, a modern person must have logical thinking, a certain system of scientific knowledge, scientific beliefs, a system of everyday ideas about the world, a system of practical skills and skills in handling household appliances, the ability to arbitrarily regulate one’s behavior, self-awareness, etc. Each sociocultural norm specifies the necessary level of mastery of relevant social experience. Therefore, if a person has fully mastered one or another sociocultural norm, we can say that he has a high culture in the relevant area, for example: communication culture, moral culture, political culture, physical culture, everyday culture, information culture, psychological culture, etc. d. All together this is called the general culture of a person, thanks to which he is what he is: a subject and a person. The transmission of culture from one generation of people to another can occur either spontaneously or purposefully in the process of training and education.
Psychological culture exists and functions in the space of interpersonal and intrapersonal relationships. It determines the norms, rules and techniques of these relations. It concentrates the experience of how a person treats a person, including himself. It is recorded in people, in methods of live communication, in texts (artistic, scientific, religious), in works of art (cinema, theater, painting, sculpture, music), in certain traditions and rituals. It is this culture that makes a person human. By mastering it, he masters specifically human ways of dealing with other people and himself, and, thereby, masters his own psychological nature, that is, he becomes the subject of his being and personality. It is in these qualities that a person is a living carrier of psychological culture.
Psychological culture occupies a special position among all other cultures. It permeates them in a meaningful way, since man is an integral element of any culture. Culture is human-centric. It was created by man and for man. For example, technical culture prescribes rules for a person’s handling of all kinds of technical objects: household appliances, a car, a computer, etc. But when developing these rules, the functional characteristics and capabilities of not only technical objects, but also their users were taken into account: features of perception, attention , thinking, emotions, motives, etc. Mastery of these rules allows you to maximally optimize the ways of handling relevant technical objects and minimize all kinds of losses and negative consequences for a person: overwork, unwanted mental states, injuries, the occurrence of gaming or some other addiction, etc. A high level of development of a person’s technical culture presupposes an adequate attitude towards himself as a subject of relevant activity (“what can I do”, “what consequences will this have for me”). It prescribes the rules for how a person treats himself in the context of a given activity. This constitutes a component of psychological culture in the structure of technical culture. In one form or another, it is part of any human culture: informational, everyday, environmental, economic, hygienic, etc. A high level of development of psychological culture ensures more effective interaction of a person with the subject environment and with his body and significantly increases his capabilities. For example, a psychologically competent computer user knows how to organize his work in a way that prevents overwork, gaming addiction, or any other negative consequences. Therefore, the formation of psychological culture is a very important element of the professional training of any specialists.
Psychological culture provides more effective ways for a person to treat himself as a subject, personality and unique individuality in any sphere of social life. It improves the quality of human life, protects against unnecessary losses, failures, conflicts, psychological trauma, etc., i.e. it makes a person more successful.
However, the maximum psychological culture is represented in those areas of social life that involve human interaction with other people - in communication. It defines the rules and norms for a person’s treatment not only with himself, but also with other people as subjects and individuals. It is this that ensures the existence of a person as a full-fledged member of society. A joint way of being is possible only if each member of a community of people has the necessary level of psychological culture. Moreover, here he appears to himself and others not only as a subject of some activity, but also as a person. A person’s psychological culture is not only a part or element of his general culture, but also the most important component of his personality. It acts as an indicator of personal maturity.
Unlike other cultures, it is not an instrumental (technical), but a deeply personal education. The rules for handling an object (for example, a technical object) act for a person only as certain tools designed to solve certain problems, which he can painlessly abandon and replace with others. The ways and norms of how a person treats other people and himself are not technical devices, but personal formations. They are included in the structure of character, relationships, self-awareness, ideals, values, motives, etc. We can say that they constitute the very flesh and blood of the personality. Therefore, a person cannot easily abandon them, which is tantamount to abandoning himself: his ideals, moral values, relationships, etc. For example, an honest person cannot deceive, since this contradicts his moral ideal. This way of behaving is part of his personality. He does this because he cannot do otherwise while he remains so.
In the most general terms psychological culture can be defined as a system of mental processes and properties of a person, thanks to which an understanding of oneself and other people as subjects and individuals is achieved, an effective influence on other people and on oneself, an adequate attitude towards people (including oneself) as individuals. Psychological culture as a systemic personal education ensures the reasonable and effective use of a person’s personal potential to solve various life problems that arise in the process of communication and objective activity. For example, when faced with a certain problem and solving it, a person, one way or another, turns to himself: “Will I be able to solve it,” “Do I have the necessary knowledge and practical skills for this,” “Should I solve it at all?” etc. All these questions are psychological in content. Answers to them presuppose knowledge and understanding of oneself as a subject and as a person. In communication, such psychological questions are addressed not only to oneself, but also to other people - partners. Without understanding them as subjects and as individuals, it is impossible to determine effective ways of communicating. Consequently, psychological culture permeates all human existence. This is precisely what explains the need for its emergence, development and existence in humans throughout life. It begins in a child already in the first year of life in the context of communication with the mother and then with other family members. Its further development is stimulated by the need to constantly expand and deepen social contacts, both in the family and outside it (in kindergarten, at school, in the yard, in public places, in vocational schools, in production, etc.), as well as its inclusion in new activities. Psychological culture as a personal formation has an important functional purpose. It must be said that many authors tend to limit the functional space of psychological culture and identify it with the spectrum of functions of communication culture. We believe that it can be considered as a unique tool for a person to treat other people and himself as subjects, personalities and individuals. A high level of its development allows a person to:
1. Correctly navigate the people around you.
2. Know and understand yourself, i.e. have an adequate image of “I”.
3. Have a perfect command of the necessary repertoire of methods of psychological influence and use them wisely in social life.
4. Be fluent in self-government and self-regulation techniques that allow you to realize your personal potential to the maximum extent.
5. Treat people correctly (on a humanistic basis) and build favorable relationships with them.
6. Have a respectful and adequate attitude towards yourself as a subject, personality and unique individuality.
Based on the above, we can distinguish the following functions of a person’s psychological culture: orientation in the people around him, psychological influence on other people, human attitude towards people, understanding oneself, self-regulation and attitude towards oneself. Each of them contains many other, more specific functions. Separately, all these functions have been studied to a greater or lesser extent in psychology. Moreover, the first three of them can be defined as interpersonal. They provide communication between people and people. These functions are studied mainly within the framework of social psychology. The least studied of them was the function of psychological influence. In recent years, interest in it has increased significantly not only in psychology, but also in related fields of knowledge (political science, management, pedagogy, rhetoric, etc.), and not only in theory, but also in practice. The last three functions of psychological culture should be called intrapersonal, since they are focused not on another person, but on the subject himself. These functions ensure the existence of a person as a subject and personality. They are studied mainly in general psychology in the section “psychology of self-awareness” precisely as its structural components and functions. These same functions and the psychological formations corresponding to each of them are also studied in genetic terms (development and formation) in developmental and educational psychology.
It should be noted that they are studied mainly separately, in greater or lesser isolation from each other. In reality, they represent different aspects and elements of a single personal formation - psychological culture. An integrated approach to their study can be very productive. Moreover, it fits well into the cultural-historical theory of L. S. Vygotsky. It is important to emphasize that intrapersonal functions (self-knowledge, self-regulation and self-relation) have a genetic relationship with similar components of communication (interpersonal understanding, interpersonal influence and interpersonal attitude). The child discovers himself as a human being and masters the complex art of treating himself to the extent that he discovers others as human beings and masters the ability to treat them as people. This idea is well reflected by the famous expression of K. Marx: “Only by treating the man Paul as one like himself, the man Peter begins to treat himself as a man.”
The development of human psychological culture occurs mainly spontaneously. The child learns it based on his own experience of communicating with people. An important role in the assimilation of psychological culture is played by reading fiction, watching films and plays, where a child or adult gets acquainted with the mental characteristics of people (character traits, actions, mental experiences and states), ways of behavior towards each other, interpersonal relationships, etc. .p.
Among specially organized pedagogical procedures, activities aimed at instilling a culture of behavior in a child, as well as literature lessons, are of great importance. In general, the school does not have a significant impact on the development of children’s psychological culture due to the low level of humanitarization of modern secondary education. Oddly enough, the curriculum of a secondary school does not include such a subject as human psychology or human psychological culture. As a result, children develop a rather primitive idea of a person as a certain anatomical and physiological device, whose behavior and even consciousness and thinking are explained through the mechanisms of conditioned reflexes. This academic subject must be studied throughout the entire period of study at school. Naturally, at each age level it must have appropriate methodological specifics. Only under these conditions can we ensure the full assimilation of psychological knowledge, the formation of the necessary practical skills, the development of relevant mental processes (primarily psychological thinking), mental properties and relationships.
Any acts of human life are directly or indirectly mediated by people. Therefore, psychological culture, as a structural component of personality, seems to be the most important tool for effective interaction between a person and people, a factor of adaptation, survival, success in life and social existence. According to experts, the further development of society will be closely connected with its increasing psychologization and with the penetration of psychology into all spheres of public life. One of the consequences of this will be the development and implementation of very powerful psychotechnologies for influencing a person, which can be used in any spheres of life (in advertising, in ideology, in politics, in management, in everyday life, in education, etc.) and with for any purposes, including inhumane ones.
We already feel elements of this kind of influence and their negative consequences today. In the future, their effectiveness will increase immeasurably, since the possibilities for developing and improving psychotechnologies of influence are simply limitless. Under conditions of such powerful psychological pressure, a person risks becoming an obedient object of all kinds of manipulation for anyone: individuals, officials, businessmen, political leaders, leaders of totalitarian sects and criminals, parties, organizations, the state, intelligence services, etc. Difficult imagine the psychological consequences of such pressure for the individual. Only a person with a high level of development of psychological culture can resist this. Thus, the development of the psychological culture of adults and especially children is the most important and urgent pedagogical and social task of the 21st century.
As the analysis shows, psychological culture is a very multifaceted and poorly studied phenomenon. It can be studied in structural-content, functional, cultural-historical, ontogenetic, psychological-pedagogical, acmeological, national-ethnic and many other aspects.
PROFESSIONAL CULTURE OF EDUCATIONAL PSYCHOLOGIST
N.I. Isaeva
Isaeva N.I. Professional Culture of Educational Psychologists. The article gives grounds to the correlation of the concepts “culture”, “professional culture” and “professional psychological culture”. The essence of professional culture of educational psychologists and its formation stages among the students of higher education institutions is revealed.
The concept of “professional psychological culture” consists of three meaning-bearing elements: culture, professional culture and the profession of a practical psychologist, which determine its essential characteristics. Thus, the professional culture of a practical educational psychologist as a category and phenomenon is closely related to such categories and phenomena as culture and profession.
In determining the essence of the phenomenon of professional psychological culture, we proceeded from the fact that, firstly, the essence is the meaning of a given thing, what it is in itself, and, secondly, “the name of the essence is the understood, rational essence, distinguished and recognized among everything else. To name an essence means to know what it is, to distinguish it from everything else, and, in addition, to know that you know it and know how to distinguish it from everything else.”
Culture, professional culture and professional-psychological culture are systems of different levels, located in relation to the general, the particular and the individual. The concept of “culture” is a more general, generic concept and phenomenon. If we define culture as a way of organizing and developing people’s life activities, then “professional culture” is the same thing, but in a narrower field of activity, which is a profession. Professional culture, in this case, is considered as a way of organizing and developing certain professional activities, “the driving force of dynamics, intensity and content.”
whose identity is the personality” (K.A. Abulkhanova-Slavskaya). The same generic ("general - particular") connections exist between professional and professional-psychological culture.
“Professional culture” is a concept that captures an independent phenomenon that reflects the process and result of mutual influences and interactions of two other phenomena - profession and culture. From this point of view, it can be defined as a set of orientations and beliefs, limited to the sphere of professional consciousness and containing the psychological dimension of the profession; as a set of positions, values and patterns of behavior affecting the relationship of a specialist with the professional space; as a system that includes elements of professional consciousness and professional behavior and as a value-normative system, the values of which are shared by the majority of members of the professional community.
Professional culture is linked to a profession by a different kind of relationship than with culture. If “culture” and “professional culture”, “professional culture” and “professional-psychological culture” have generic connections, then “professional culture” and “profession” are functional, revealing the conformity (compliance) of culture with the system of professional activity (profession). It is the functional connections that allow any existing system of professional
nal activities, professions should be considered as a unique culture of one of the types of social practice (S.Yu. Stepanov). In our case, we are talking about the profession of a practical educational psychologist as a culture of psychological practice in the field of education.
Thus, “profession” and “culture” are the basic concepts for constructing a conceptual model of the culture of the profession of a practical educational psychologist. Professional psychological culture as a system has its own program of functioning, defined as “... the order of actions as a result of which the system moves from one state to another” and representing “a certain sequence of changes over time, which is contained in the very structure of the system and is implemented when certain external influence." For our research, these provisions are important for determining the unit of analysis of the professional culture of a psychologist, which is psychotechnology. We justify this by the fact that, being a purposeful and ordered set and sequence of professional actions, psychotechnology not only realizes the thematic and semantic unity of texts, not only forms psychological thinking, but also creates conditions for the institutionalization of the power of professional knowledge as a “cultural paradigm.”
In addition, the sequence of professional actions is nothing more than a “consistent” dialogical position and dialogical activity of the psychologist in relation to another person (A.F. Kopyev, F.E. Vasilyuk). The heuristic nature of this approach lies in the fact that, based on it, it is possible to build various models of the personal and professional involvement of a psychologist in the process of professional activity and in the holistic educational process, depending on the mode of communication (monologue of a psychologist, monologue of another, dialogue of a psychologist with another, internal dialogue) and the role position of the psychologist (researcher, teacher, psychologist). Construction of a program for the functioning of professional culture, found
The development of a functioning algorithm also involves the use of modeling.
The construction of a content-semantic model of professional psychological culture required turning to the basic concepts of a synergetic description of the phenomenon (evolution, self-organization, complexity, chaos, nonlinearity, instability, openness, disequilibrium, bifurcation). The concept of “synergy” in the framework of this study means the achievement by a psychologist of multiplicative effects during the implementation of practice-oriented psychological activities. The meaning of these effects is that the potential of professional culture becomes greater than the total potential of its elements, and the same professional action of a psychologist simultaneously benefits both the object and himself as a subject of activity.
The professional culture of an educational psychologist, and consequently the profession of a practical educational psychologist as a professional cultural system, being a complex evolutionary whole, is assembled from parts of different types. On the one hand, such parts are personality, consciousness and activity, on the other - practice-oriented, research and pedagogical cultures, on the third - the culture of knowledge, values and self-realization; a culture of interpretation, understanding and reflection. At the same time, the holistic professional culture of a psychologist is a qualitatively different formation compared to its constituent elements. The synergetic principle of coordinating parts into a whole is “the establishment of a general pace of development of the parts included in the whole (the coexistence of structures of different ages in one tempo world.).”
The prerequisite for the emergence and development of professional psychological culture is the natural changes in the structure and functions of the “personality”, “consciousness” and “activity” systems that occur in the process of professionalization and are its result. These systems, interacting with each other, form, according to the laws of integrity, a new functional unity - professional psychological culture. Coexisting in professional culture, professional structures of personal
ity, consciousness and activity are, from the point of view of professional maturity, of different ages. However, entering the professional psychological culture as a holistic entity, they have a common pace of development and existence.
The different ages of the parts included in the professional culture are determined by the specifics of professional training, the degree of mastery of the profession, and the level (orientation, quality) of a psychologist’s professional education. The starting point regarding the formation of professional personality structures is the position of B.G. Ananyev that it is characterized by unevenness, “hetero-chronicity”. Let us turn to the two highest personal qualities, such as consciousness and activity. Professional training of psychologists mainly takes place in a conceptual form, which to a certain extent contributes to the rapid development of professional structures of consciousness, its cognitive and value functions. At the same time, the processes of transforming meanings into meanings and meanings into meanings, i.e., “comprehension of meanings and meaning of meanings” (V.P. Zinchenko) occur in the reflexive layer of consciousness and only in relation to the “I-concept” of the subject. It is in the reflexive layer of consciousness, the basis of which is the “I” of the psychologist, that processes that have personal specificity unfold. As the results of our study showed, the essence of creating conditions for the development of professional “I-concept” in students lies in the development of resonant influences as the most optimal for the development of the value function of professional psychological consciousness.
The formation of a professional structure of activity lags behind the development of professional consciousness. This is explained not only by the fact that the professional structure of activity is individual for each psychologist, and its semantic content is individual. The main thing is that “activity serves as a “mediator” between the elements of the system (activity, communication, etc.), that necessary measure of social and personal interactions through which they are carried out optimally.” And her use
precisely - “only a harmonious relationship between the chosen social role (status) of one’s internal position, one’s “I”, which is carried out on the basis of adequate self-esteem (self-knowledge of abilities, possibilities).” Fundamental for professional-personal harmony is the correlation by the person himself of his capabilities with the nature and specificity of the professional activity he is mastering. The method of such correlation, which presupposes the realization of oneself in activity, is “self-expression” (K.A. Abul-khanova).
However, the existing technology for professional training of a practice-oriented educational psychologist, unfortunately, is poorly focused on creating conditions for student self-expression in professional practice, and therefore, for the formation of a full-fledged professional structure of activity. In the process of professional training, such components of the professional structure of activity as professional motives, desires, intentions develop to a greater extent and, to a lesser extent, the ability to implement them in action. The latter in the concept of K.A. Abulkhanova-Slavskaya is considered as a criterion of activity.
The different pace of structuring systems of professionally important personal qualities, professional consciousness and activity at the adept stage allows us to distinguish the stages of development of professional psychological culture: task-based, problematic (adaptive) and optimal (developmental). From the point of view of the development (formation) of professional psychological culture, the specificity of the task stage covering the period of professional training, in comparison with other stages, is that professional psychological culture does not yet exist as a phenomenon, but is already beginning to exist as a readiness for self-development. The main task of the development of professional culture at this stage is “the formation of a certain personality of a professional” (E.A. Klimov). One of the indicators of the optimal development of a professional’s personality at the adept stage is the
a modified, relatively stable professional and cultural worldview construct that characterizes the state of scientific (cognitive) and value consciousness (L.I. Bueva) of the future psychologist. The components of this construct are images of the subject, object, subject, subject-object and subject-subject relations, methods and means of professional activity of a practical psychologist, performing the function of mental regulators (E.A. Klimov).
The readiness of professional psychological culture as a system for functioning and development, formed at the adept stage, is realized in the process of the psychologist carrying out professional activities and becoming its subject. The formation of a person as a subject as the highest level of personal development occurs when the individual develops the optimal strategy and tactics, while demonstrating the creative nature of his own activity. The psychological mechanism of the “author’s position of the individual” in professional activity is connected with this.
The intersection of natural changes in the structure, functions and properties of consciousness, personality and activity that occur in the course of professional development leads to the emergence of a set of properties necessary to ensure the possibility of their integration. Such a set of properties that allows one part of the whole to enter into communication with other parts is called integral information (A. Mol). The single essence of professional culture and professional personality, the highest qualities of which are professional consciousness and professional activity, is ensured by their coherence in a single semantic space. Thus, professional culture, professional consciousness, professional activity, and, consequently, professional personality always reside in the space of meanings.
Meaning, being born and functioning in the reflexive layer of consciousness (V.P. Zinchenko), can be defined as “a discrete state experienced by consciousness, capable of being objectified through expression.
expressions in codified cultural systems." From the point of view of professional development, the meanings of objective (professional) actions are discrete. However, professional culture as a semantic formation represents a unity of discontinuity and continuity, the interdependence of objective meanings with the “highest meaning”. The function of the highest meaning is the “contraction” of objective meanings into some whole non-chaotic formation, which is professional culture.
It is important to note that in the process of formation of professional psychological culture, both the integration of personality, consciousness and activity systems, and their internal differentiation are of a natural nature. Mastering professional culture presupposes the achievement by the subject of professional activity of differentiation of fields of meaning, personality traits and skills and abilities of activity. At the same time, the state of professional culture as a “coordinate system” allows the psychologist to differentiate psychological concepts (meanings), qualities and skills into professional (cultural) and non-professional (non-cultural). In our study, we use the term “uncultured” instead of “uncultured” or “uncultured.”
Extracultural meanings, qualities, quotes and skills are such due to the fact that they constitute (reflect) the everyday culture of a psychologist. The development of everyday culture occurs according to certain laws inherent to it. The processes of mastering everyday culture are largely involuntary in nature and manifest themselves at the level of behavioral stereotypes developed during a person’s life. As for professional culture, its activity-based nature presupposes special reflexive development. The results of the study show that everyday culture is quite widely represented in the professional culture of a psychologist.
A person’s mastery of the world of his profession is mastery of the world of his culture, always accompanied by both internal and
external changes in personality, consciousness, activity. The question is what new systemic qualities of consciousness, personality and activity, interacting with each other, contribute to the formation of a new whole - professional culture. We have established that the factors that organize the field (space) of a psychologist’s professional culture are professional values, meanings, meanings as forces that ensure the formation of professional culture at the intersection of personality, consciousness and activity.
Consideration of the professional culture of a psychologist as a systemic formation that has a certain structure, its own organization, selectively interacts with the environment and has an integrative property of the whole, not reducible to the properties of individual parts, required an analysis of its integrative property. In our study, the integrative property of a psychologist’s professional culture is the highest value imperative, which is “the meaning of life (one’s own and another person’s).” The sign of imperativeness shows that the integrative property of the culture of the psychologist’s profession cannot be dispositive; it does not allow choice. From this point of view, the culture of the profession instructs the specialist to act in accordance with its value imperative, which is the meaning of life, which places high demands on the level of philosophical and ideological training of the psychologist.
The ability to understand the existential value of not only one’s own life, but also the personal life of another “here and now”, to perceive one’s life and, consequently, professional path holistically, to feel the inseparability of the past, present and future is a characteristic of professional psychological culture. From this point of view, professional psychological culture as a synergetic system records not only that part of the prehistory of its development, which currently influences its future and the future of the profession of psychologist. It also records how the future of the subject is represented in its present state (valuable
personal guidelines, ideals, aspirations, interests, goals, etc.). The study established a statistically significant positive correlation between orientation in time (according to CAT data) with the level of development of reflection (r = 0.576), with the level of self-esteem (r = 0.487), self-understanding (r = 0.469) and autosympathy (r = 0.573) confirms our assumption that the ability to live in the present, feeling the continuity of the past, present and future, is a characteristic of the professional culture of a psychologist.
Professional culture is nothing more than the concentration in the individual professional destiny of a person, in his professional present, of the past and future of his profession. This unity of times makes each individual psychologist (specialist) responsible for the past and future of the profession of practical educational psychologist. This is especially true today, when more and more often practical educators raise the question of the “need” for the education of such a specialist, when the issue of introducing the position of psychologist into the staffing table of educational institutions has not been resolved.
Thus, the space (field) of professional psychological culture can be considered as a kind of “chronotope” (the idea of a “chronotope” belongs to A.A. Ukhtomsky). The latter is understood as the organic unity of space and time, which includes timeless and extra-spatial elements as organizing factors of culture. At the same time, our research has shown that, along with the “realistic” chronotope, both “mythological perception” and “mythological attitude” to space and time are found in the psychologist’s mind. The problem of the “mythological” chronotope is very interesting and, from our point of view, requires special research.
The imperativeness of professional psychological culture, the presence in it of a system of values defined and accepted by the professional community that determines the behavior of a psychologist, is an important psychological prerequisite for maintaining internal and external harmony. Under
By internal harmony we mean the psychologist’s harmony with himself, the harmony of “I” and “I am a professional”; by external harmony we mean harmony with the outside world, the harmony of “I” and “profession”. Internal harmony, which we interpret as self-identity, and external harmony - as professional identity, in our study are considered as criteria for the acceptance of professional values by practical educational psychologists and, consequently, the mastery of professional culture at the level of the individual. At the same time, we designate the harmony of the individual with the world of the profession as authenticity, that is, as the authenticity of the individual as a subject of professional activity.
A comparison of the results obtained on a student sample (125 people) and on a sample of working psychologists (75 people) allowed us to draw the following conclusions. By the end of the university, the majority of students (according to the results of A.O. Sharapov’s research, carried out as part of our study) have formed a readiness of professional culture for further development. The development of authenticity, which continues in the process of psychologists’ implementation of professional activities, indicates the acceptance of professional values by graduates - psychologists and practicing psychologists. The indicators of the development of authenticity in the study were: 1) a decrease in the semantic distance between the images of “I” (from 23.7 to 19.2 in the 5th year and from 21.2 for psychologists with up to 2 years of work experience to 37.8 with 5 years of work experience and more years) and 2) an increase in the values of the correlation coefficient between images of “I” at the conscious and unconscious levels (according to the CTO data). We consider the reflection of dynamics in the degree of authenticity as a reflection of students and working psychologists finding their professional identity and as a result of constructing a professional “I-concept”.
It turned out that subjects with a higher identity have such characteristics as achievement motivation, a decrease in anxiety, aggressiveness, depression, guilt, resentment and distrust.
Thus, our assumption was confirmed that, firstly, the development of professional identity is associated with the development of a structured and personally accepted “self-image”, with professional self-determination, with the emergence of life plans in accordance with the profession acquired, with confidence in the personal potential for implementation of professional plans. Secondly, by the end of the university, the professional culture of students is in a state of readiness for development in the process of independent implementation of their activities. This is evidenced not only by the harmony of the images “I”, “I am a psychologist”, “Ideal psychologist”, “Typical psychologist”, etc., but also by the state of achievement motivation, reflecting the current state of the need for self-realization, and the decrease in unconstructive emotional experiences, reflecting state of readiness and ability of an individual for self-regulation.
The model of professional psychological culture, like culture in general, must be anthropomorphic. It is the fulfillment of this requirement that allows us to operate with the concept of meaning. In addition, culture is one of the ontological projections of the existence of a profession, and, as is known, the symbolic ontological projection of a profession is a set of meanings.
The set of meanings as an ontological projection of the profession forms the value-semantic core of the professional culture of a psychologist. Based on the properties of the core described in the natural sciences (V.I. Vernadsky, L.N. Gumilev, etc.), we identified such properties as density, modality, strength, stability and consistency.
The density of the value-semantic core of professional psychological culture is interpreted by us as “saturation”, “compression” of universal human values in the inner world of the individual. Taken together, they form “vertical dimensions of human consciousness” (Vl. Solovyov), which are presented in today’s day as the “true present” (M.K. Mamardashvili) and as “dynamic immortality” (O. Mandelstam), and reflect the meaning of human
life. The meaning of life as the “highest meaning”, “compressing” universal and professional values in the inner world of the psychologist’s personality, characterizes both its value-semantic core and professional culture as a system.
The modality of the value-semantic core of a personality reveals the nature of the professional reliability of the values included in it. Value in the value-semantic contour of professional psychological culture as a key concept of culture in general can be fixed at two levels: at the level of group meanings, i.e. at the level of the culture of the profession, and at the level of individual meanings, i.e. at the level of the professional culture of the individual psychologist. Professional value in the study is interpreted as a special experience of professional reality in special forms: at the level of group meanings - in the form of norms, at the level of individual meanings - in the form of value orientations and motivations.
By the nature of professional credibility (by modality), values at the professional level (at the group level) reflect the objective necessity for the profession of psychologist and are designated in the study as apodictic. At the level of the professional culture of an individual psychologist (at the individual level), values are both assertoric and/or problematic, reflecting and/or the fact of their actual implementation by the psychologist in his own activities, and/or only the possibility of this. The effectiveness of values characterizes strength, and their cultural and professional orientation characterizes the stability of the value-semantic core of the psychologist’s culture. At the same time, the factor of stability in the functioning of the value-semantic sphere of the psychologist’s personality and his culture as a self-organizing system is the professional orientation of the psychologist’s behavior.
The norms of the profession as apodictic values of the profession of psychologist, having arisen as problematic (possible) norms of psychological practice, become professional when they receive sign-verbal design and begin-
can be broadcast in this form. At the same time, some of them acquire the status of cultural, others - non-cultural (but not non-cultural!).
Note that in psychology there is a different understanding of the standard. In the analytical psychology of K. Jung, the function of a standard is performed by the concept of “archetype”, the essence of which is determined in relation to myth. K. Jung defines the archetype as a direct mental reality that has not become, is not conscious or perceived, viewed through the prism of the content of the collective unconscious, and myth is a mental phenomenon that expresses the deep essence of the soul. On the one hand, the norm in analytical psychology is considered as a formation that precedes the mind and does not include will and reason in a specific symbol that replaces the individual’s existing impressions of the object. On the other hand, a standard is a mechanism for stabilizing the consciousness and activity of an individual.
In the psychological concept of standards developed by T.R. Adorno, the norm is considered as an adaptive mechanism for an authoritarian, self-centered, uncreative personality. Thus, the standard, on the one hand, presupposes unquestioning adherence to it, on the other hand, it turns out to be psychologically beneficial for a certain type of personality.
The problem of the norm is one of the actively developed problems in social psychology. In particular, T.B. Shibu-tani, from the position of symbolic interactionism, examines the essence of the norm and the mechanism of its formation, the levels of action of standards, the relationship between norm and standard. From the author’s point of view, a norm is a methodological means of regulating the forms of reality and the interaction of individuals. The formation of a standard occurs through the labeling of specifically explicit forms of behavior of various groups of people. At the same time, a certain form, as a result of achieving a normative status, turns into an example of technologies for realizing needs and interests (ethnic, religious, professional, etc.) inherent to a given group. Action-
Standards can be set both at the level of regulations (imperative level), and at the level of permissions (conventional level) and preferences (statistical level). The levels identified by the author allow us to talk about different types of norm depending on its personal determination: norm - prescription, norm - permission and norm - preference.
Thus, any professional culture, including professional psychological culture, contains a normative layer of the profession, which contains criteria for the image of professional cultural action (“how”) and the image of the state of the object of professional activity (“what should be achieved”). The basis of the normative layer of professional culture is made up of generally recognized and socially (professionally) updated norms and standards of activity.
The assimilation of professional culture in the process of studying at a university involves awareness, systematization and hierarchization of the criteria for the image of professional psychological action and the image of the state of the object of professional activity. Modeling the process of professional training of a psychologist requires an answer to the question: what does a future psychologist need to understand, systematize and hierarchize? The use of a model of professional training for psychologists as a model of causes, desired results and necessary professional actions contributes to the formation of an “image of achievement” (K. Pribram) and holistically programs the subject of professional psychological activity to implement the formed model of professional culture.
In our approach, the professional norm is considered within the framework of a synergetic approach. By professional norm we mean a special code within which the transition from one professional action to another is determined in a non-linear type procedure, that is, in a procedure of each time anew discovering, experiencing and interpreting the meaning of professional actions and activities in general. Therefore, we define a professional norm as a norm - choice.
The use of a prescriptive, or normative, model in the study (B.F. Lomov) involves a symbolic designation of not only the characteristics of professional psychological culture, but also its connections.
Revealing the essence of the concept of “professional psychological culture”, determining its place in the system of categories of acmeology and assessing its methodological significance for the study of various types of professional phenomena and processes in the activities of a practical educational psychologist required an explanation of this phenomenon in all its significant relationships. To understand any subject in all its essential connections means to understand and explain it systematically (E.A. Klimov).
Therefore, one of the most important principles for constructing a structural-semantic model of professional psychological culture was the principle of considering it in connection with other phenomena close to the subject of research. Such phenomena in the study include psychological culture, with which professional psychological culture is genetically linked in the broad sense of the word. Genetic connections between psychological culture and professional psychological culture characterize the origin of the latter. In the process of professionalization, qualitative changes occur in the psychological culture of the individual. Acquiring a new quality - professional congruence, it turns into professional psychological culture. That is, if psychological culture, being a genetic formation, develops and is formed in certain social conditions in the process of human life, then professional psychological culture develops and is formed in the process of professionalization of the individual. The interaction of these cultures is based on the principle of enriching the psychological culture of the individual at the expense of professional psychological culture and the formation of professional psychological culture on the basis of psychological culture.
Consideration of the genetic connections of professional psychological culture requires addressing the essence, functions and
structure of psychological culture. In modern psychology, there are different approaches to the interpretation of psychological culture, while some authors consider it as an independent phenomenon, others - within the framework of professional activity (profession).
Some authors, relying on the philosophical interpretation of culture as a way of activity, understand psychological culture as a set of specific psychological means, methods and norms of personal development and interaction of people with each other and with the environment (E.V. Burmistrova). At the same time, the main emphasis is on the therapeutic function of psychological culture, which, representing a potential opportunity for constructive personal development and the development of a certain social community, allows you to constructively solve at the individual level problems characteristic of each stage of its socio-psychological maturity, and
level of social community - tensions arising in the process of dynamics of interpersonal and intergroup connections. Other authors, considering psychological culture in the context of professions, define it as a personal new formation; still others identify psychological culture with the culture of mental activity.
In the proposed model of professional culture of an educational psychologist, psychological culture is considered as an invariant, differentiated in the process of professionalization into autopsychological, subject-psychological and socio-psychological culture, acting as factors in the development of professional culture. The mechanism of functioning of these cultures is the professional cultivation of mental activity. The logic of development and connection between the professional psychological culture of an educational psychologist and the forms of psychological culture are presented in Fig. 1.
Professional culture of educational psychologist
Psychological culture
Autopsychological Subject-psychological Social
culture culture psychological culture
(Self) (Other) (Relationship)
Culture of mental activity
Self-knowledge Knowledge of another Dialogue position
Capacity for growth Impact on others Dialogue activity
Rice. 1. Connections between professional psychological culture and psychological culture
Psychological culture considers the world of the individual as a system-forming con-
is a way of harmonizing the inner hand of which is the “I”, and harmonizing
tion of the inner world (“I”) with the outer world. Within the framework of professional psychological culture, autopsychological culture is a way of constructing the image of “I” as a subject of professional activity. Autopsychological culture is a personality property consisting in the readiness and ability of the subject to maintain harmony within himself. By internal harmony we mean the harmony of the psychologist’s inner world, harmony with himself, the harmony of the real “I” and the ideal “I-acting” and “I-reflective”, the harmony of personal and professional identity, which creates conditions for the manifestation of the psychologist’s authenticity. Autopsychological culture characterizes (reflects) a high level of self-awareness, self-regulation and the individual’s readiness for purposeful work on personal and professional self-development and self-correction. In this interpretation, the concept of “autopsychological culture” is identical to the concepts of “psychological health” and “psychological maturity” (K. G. Jung, A. Maslow, K. Rogers, F. Perls).
A psychologically healthy (in our interpretation, psychologically cultural) person is a person who knows how to establish a harmonious relationship with himself through the relationship between consciousness and the unconscious, which allows him to gain the unity and integrity of the inner world, inner harmony. The process of establishing the integrity of the psyche, or “individuation,” and its conditions K.G. Jung interprets it as “a process that gives rise to a psychological individual, that is, a separate, undifferentiated unity, a certain integrity.” Among the conditions that ensure psychological health, K. Jung includes the internal work of a person to become aware of the mental content repressed beyond the limits of consciousness, which does not correspond to ideas about oneself, and the acceptance of consciousness and the unconscious as real aspects of his life. The complex internal work, which consists in integrating the contents of the actualized consciousness and the unconscious, is what K. Jung calls the transcendental function, which leads to the development of a new attitude.
Important is the position of K. Jung that individuation is possible only after adaptation, only in adulthood as the activity of a conscious, capable of resistance, who has mastered the rules of social life of the individual. For us, this means that the mechanism for the development of autopsychological culture is the culture of mental activity.
In the works of A. Maslow and K. Rogers, the psychological maturity of the individual is identified with self-actualization. It is the self-actualizing personality that is involved in the search for “ultimate”, i.e., genuine and not reducible to something higher values. A. Maslow identifies about 14 such values: truth, beauty, goodness (as the ancients understood it), perfection, simplicity, comprehensiveness, etc. All these values are the values of human existence and form in our concept the value-semantic core of the professional culture of a psychologist.
Two points of A. Maslow’s theory should be noted. The first concerns the attitude towards the need (desire) for self-actualization as innate and occupying the top level in the hierarchy of needs. The identification of self-actualization with psychological maturity allows us to talk about psychological culture as a potential inherent in human nature in the form of the need to be psychologically cultural. The second concerns the identification of the most important aspects of self-actualization, to which the author includes the abilities of self-control, tolerance of frustration, self-discipline and responsibility.
In the list of characteristics of the image of a psychologically mature, fully functioning, self-actualized personality, K. Rogers includes: freedom in expressing feelings; the ability to differentiate the objects of one’s feelings and one’s experiences; the presence in the structure of the self-concept of awareness of not only favorable, but also “threatening” information about oneself; openness to new experiences; self-confidence; realism; fitness and tolerance. The identification of these characteristics is based on the author’s description of the behavior of a person who is a participant in the psychotherapeutic process.
For F. Perls, a representative of such a branch,
In humanistic psychology, like gestalt psychology, the concepts of “psychological maturity of the individual” and “human integrity” are identical. Integrity means that a person acts as a unity of physical and mental, having a center. The most important characteristics of psychological maturity include the ability to self-support, i.e., to exercise internal control, to behave in accordance with the requirements of reality and one’s own capabilities and desires, and the ability to grow. At the same time, the main path to growth and self-improvement is recognized as self-knowledge, which is a complex process that requires courage and patience from a person.
The description of the phenomena of “autopsychological competence” and “autopsychotherapy” is quite widely presented in the specialized literature. Autopsychological competence is understood as the readiness and ability of an individual for purposeful mental work to change personal traits and behavioral characteristics, namely: self-diagnosis, self-correction, self-motivation, and effective work with information. The term “autopsychotherapy” is interpreted as “everyone’s influence on their unconscious.” This interpretation of concepts, from our point of view, is rather adequate to the concept of “autopsychological culture” of an individual.
Autopsychological culture ensures that the activity of the individual is focused on understanding oneself, accepting oneself, building one’s self-esteem, and realizing the nature of one’s psyche, not only at the level of a priori knowledge, but most importantly - at the level of living in various cognitive and emotional-volitional states and discovering reserve capabilities on this basis your own psyche, the world of your Self.
In the process of professionalization, autopsychological culture as a complex personal education of a psychologist acquires a qualitatively different content. If the autopsychological culture of a person determines the harmony of the content and functioning of self-consciousness, “I,” then the professional culture determines the harmony of “I” and “I-professional,” i.e., the harmony of self-identity and professional identity of the individual. Such
The approach allowed us to identify professional autopsychological culture as its component in the structure of professional psychological culture.
The importance of highlighting the autopsychological culture of an educational psychologist in the study is connected both with the awareness in practice and in theory of the need to introduce issues related to the psychological health of the child into the content of psychological services. As noted by I.V. Dubrovina, “the psychological aspect of mental health... involves attention to the inner world of the child: his confidence or lack of confidence in himself, in his abilities; their understanding of their own abilities; interests; his attitude towards people, the world around him, current social events, life as such, etc.” . Naturally, only a psychologist with a developed autopsychological culture can solve such issues.
Conventionally identified subject-psychological culture is a way for a psychologist to construct an image of another person as an object of professional activity. The professional orientation of subject-psychological culture is manifested in a harmonious combination of objectified and subjectivized approaches to a person. The harmonization of the approaches used is determined by the willingness and ability of the psychologist to determine the degree of necessity and appropriateness of using a particular approach in professional activities. And if in the process of conducting research that requires a developed research culture, the psychologist appeals to the natural science paradigm, then in other cases - to the humanitarian one. In the process of constructing professional psychological situations, constructing a space of thematic and semantic unity as aspects of professional reality, the psychologist solves the main task - to help each subject of the educational system and the system as a whole realize internal reserves for life in a disordered and unpredictable world, in which there is risk and the possibility of choice, and with it comes ethical responsibility.
culture consists of hermeneutic perception and attitude towards another, i.e. “reading” the text of the behavior of another with the help of a professional cultural code. The problem of “reading” a text, the relationship sign - sense - meaning is considered in the works of M. Mamardashvili, P. Ricoeur, M. Heidegger. The principle of hermeneutic perception presupposes the presence in the psychologist’s system of value orientations of subjectivity and variability of truth, which means the psychologist’s recognition of any fact as truth.
A special role in the development of the subject-professional culture of a psychologist belongs to the adept stage, designated in our study as the task stage of the development of professional culture. The results of the study of the development of perceptual culture made it possible to identify among psychology students of different courses not only a system of ideas about the psychological causes of difficult human life situations, but also to determine the features of their personal and professional position, the personal and professional meaning of carrying out practice-oriented psychological activities.
An analysis of the dominant trends in the perception of a person as an object of future professional activity shows that if for most 2nd year students non-conformity of behavior is personally and professionally significant, then for 3rd year students it is the need to understand the motives for satisfying the need to please others and conform to social norms, and for 5th year students course - the need to harmonize self-esteem and level of aspirations with the desire to comply with social norms. The identified trends for the majority of students are, on the one hand, priority personal attitudes, and on the other, professional guidelines in the perception of the object of future professional activity and in its implementation. As we see, by the 5th year there is not only a change in students’ personal attitudes and professional guidelines, but also a change in attitude towards autopsychological culture.
In the subject-psychological culture, ideas about the ideal
new form of the “object of activity”, and about the technology for achieving it. From this point of view, the state of subject-psychological culture is the level of mastery of ways to achieve the ideal form of the subject of activity.
A study conducted jointly with I.V. Aksenova and A.O. Sharapov, shows that the development of a humanistic attitude towards another person, manifested in an adequate perception of the object of professional practice-oriented psychological activity and the choice of influences, is possible with developed professional self-awareness. Thus, professional autopsychological culture acts as a system-forming factor in the development of the professional culture of an educational psychologist. Mastering the ways of knowing the subject of activity and the ways of achieving the ideal form of the subject of activity, first of all, presupposes mastering the ways the psychologist achieves the “ideal form” of himself. We consider another person as a subject of professional activity as an intermediary for the professional self-knowledge of a psychologist.
Socio-psychological culture is a way of establishing harmonious relationships with other people while maintaining one’s own individuality. Acquiring a professional orientation, socio-psychological culture provides the psychologist with the formation of professional psychological reality as a space of distributed positions, as a world of relations with the social (pedagogical) environment, as a space of thematic and semantic unity.
We consider the professional orientation of the socio-psychological culture of a psychologist as a synthesis of the approaches of “out-of-placeness” (M.M. Bakhtin) and “other-oriented” (A.A. Ukhtomsky). This approach, from the point of view of T.A. Florenskaya, on the one hand, opens up opportunities to establish trusting relationships, on the other hand, it contributes to the preservation of internal stability, personal integrity and mental health of the psychologist. Professional psychological culture, ideal in form, is objectified in
as a result, what is the way of organizing interaction with others corresponding to the profession.
There are practically no special studies devoted to the problem of the culture of human mental activity as an integral phenomenon. In our study, the culture of mental activity is considered in the context of the professional culture of an educational psychologist. By the culture of mental activity of a practice-oriented psychologist, or the professional culture of mental activity, we understand a qualitative new formation of the psyche, consciousness, a new level of functioning of mental activity that arises in the process of professionalization of the individual, in the process of turning him into a subject of professional activity.
The culture of professional mental activity of a practicing psychologist presupposes mastery of a set of methods of mental activity recorded in the culture of the profession. The profession prescribes these methods to the individual in order to realize the culturally approved mental development of himself as a subject of professional activity and, consequently, the activity itself. Professional thinking, professional perception, professional memory, etc. are nothing more than methods of changing the mode of functioning of the psyche and its transition to a qualitatively new, professional and cultural level. In particular, perceptual culture, being an integral part of the psychologist’s culture, should “help overcome visual chaos, or, at a minimum, help a person navigate it.” The main parameters of the culture of perceptual activity are presented in a generalized form by B.G. Ananyev. In a study of the perceptual culture of a practice-oriented psychologist, conducted under our leadership, I.V. Aksenova, the patterns and mechanisms of its development at the adept stage have been identified.
Thus, the professional culture of mental activity is the mental activity itself of an individual who has mastered the culture of the profession, in particular the profession of a practical educational psychologist.
vaniya. It should also be noted that the professional culture of mental activity contains not only specific methods of changing the psyche, but also ways of transferring these methods in the process of professional training.
The development of autopsychological, subject-psychological and socio-psychological culture and the culture of mental activity provide the psychologist with the readiness and ability to adapt to reality - to his own inner world, the world of people and the world of objects, things - not only in a passive, but also in an active form, in the form transformation and mastery of intrasubjective (I), objective (Other) and intersubjective (Relationship) reality.
Functional differentiation of professional psychological culture involves fixing its structure, i.e., identifying stable functional components. The structural and content components of professional psychological culture are interconnected and are designed to implement culture-generating, regulatory, reflective, adaptive-adaptive, adaptive-negentropic, stabilizing, coordinating, developing and value-orienting functions.
The culture of the profession has a normative (positional)-role and normative-communicative structure. Normative-role and normative-communicative professional boundaries are determined by the purpose, technologies and criteria for assessing professional psychological activity in the field of education.
The study of the work experience of educational psychologists, the theoretical analysis of existing research and publications on these issues made it possible to identify two leading principles in which, from our point of view, they find their concentrated expression and
purpose, technology, and criteria for assessing the professional activity of an educational psychologist. Such principles in the study include the principles of cultural conformity and environmental conformity. The implementation of these principles in the activities of a psychologist is not only congruent with the nature of man and his life, but also to a certain extent solves the problem of the relationship between professional integration (community) and individuality in the development of professional psychological culture.
The individual’s mastery of the normative role and communicative boundaries of the profession, reflecting the specifics of professional psychological culture, objectively presupposes the implementation of a non-reflective approach. This happens mainly at the first, task-based, stage of the formation of professional psychological culture, characterized by the active development of such professional properties of personality, consciousness and activity, which act as conditions for the unification of these “parts” into a whole - professional culture. The form of existence of professional culture is conceptually filled role matrices, the function of which, and consequently of professional culture, is to be mental regulators of the work of a psychologist.
In the study, we proceed from the fact that the normative-role and normative-communicative structuring of the professional culture of an educational psychologist does not reflect the level of his professionalism, competence, skill, but the state of cultural identity. The ways of structuring and functioning of professional norms are the levels of professional psychological culture as levels of representation of professional reality. We distinguish four levels of representation of professional psychological reality: 1 - the level of the collective and individual unconscious; 2 - reflexive-group level: 3 - reflexive-individual level and 4 - supra-consciously-individual level.
The basis for identifying these levels is the parameter of awareness of professional norms and their assignment by the subject of professional activity. The difference between the fourth level and the first is that
professional norms at the above (super) conscious-individual level acquire (have) the status of “objective meanings”, i.e. the status of non-reflective experience of “individual practical activity of the subject, which is, in principle, richer than the system of verbal categories he has acquired” (K. Holzkamp).
The objectively existing normative role and normative-communicative structuring of the culture of the profession often serves as the basis for considering the problem of the professional in the individual, the “professional community” in the development of the individual in the process of mastering the profession as a derivative of the problem of the normative role community of specialists. Within the framework of this understanding, structural models of professional culture are proposed, reflecting the goals, technologies and criteria for assessing professional activities. Adjacent to this position is the socio-psychological interpretation of the relationship between the professional and the individual in professional culture as a coincidence, proximity, commonality of professional attitudes, their specific semantics and content among various representatives of a particular profession.
Our position is that the mere fact of the existence of a profession (professional culture), reflecting the commonality of the way professional psychological activity is carried out, the commonality of the content of goals, objectives, and conditions of activity, does not yet guarantee the commonality of the state of professional culture among all working psychologists. The problem of the relationship between the general and the individual in the professional culture of each individual psychologist cannot be solved without taking into account the formation of a specialist as a developing subject of professional activity. And although one of the fundamental parameters characterizing the objective possibility of forming a professional community is the thesis about the subjective nature of man, we adhere to the fact that professional psychological culture at the level of an individual subject is an individual phenomenon. All spheres and levels of culture are embodied at the human level
as individuals.
Based on the above, we believe that the professional culture of an educational psychologist is a specific way of transforming professional abilities and skills into such a structure and such a method of action, the result, stability and unambiguity of which is not only not determined by a random confluence of individual professional abilities and skills, but is also filled with excellent from the objective to the spiritual content. Spiritual content, reflecting the self-worth of a person, is manifested in the highest way a psychologist realizes his relationship with another, aimed at identifying and preserving the original beauty of human relationships and the person himself, at releasing internal reserves for harmonizing relationships in the pedagogical environment and harmonizing the internal environment of everyone. Spirituality, being a measure of humanity in a person, reflects morality, integrity of worldview, mercy, compassion, developed self-awareness, and the humanistic orientation of the psychologist’s activities. And what is very important is “...spiritual being. begins and exists where the liberation of a person begins from any absorption, from the occupation of someone else’s and, most importantly, his own selfhood.”
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Psychological culture of the individual is a characteristic of harmony building basic behavioral processes and managing them. It is expressed, first of all, in fairly good self-regulation of actions and emotions, in constructive communication and constructive conduct of various affairs, in the presence of pronounced processes of self-determination, creativity and self-development.
The severity and quality of six particular types of cultural and psychological behavioral manifestations are studied:
1 - self-understanding and self-knowledge, the presence of introspection of one’s personal and behavioral characteristics, as a result of which one begins to become better aware of one’s plans, relationships and psychological characteristics, self-esteem is formed, which really helps to live, set feasible goals and objectives, direct specific efforts in accordance with one’s inclinations and preferences channel, be yourself;
2 - constructive communication with peers, near and distant people, helping to productively resolve personal, business and social issues;
3 - good self-regulation of one’s emotions, actions and thoughts - developed skills to maintain a positive emotional tone, remain calm in stressful situations, show flexibility when solving complex problems and in communication;
4 – the presence of creativity – willingly mastering new things, inventing new ways of performing habitual activities;
5 - self-organization - fairly realistic planning, bringing things started to completion, fulfilling business promises, the ability to allocate time for various things;
6 - harmonizing self-development - the presence of self-tasks and activities for self-education of one’s qualities that improve one’s lifestyle, maintaining vigor through physical exercise, the ability to force oneself to maintain daily hygiene, maintain order in one’s room, etc.
These six particular indicators make up the general factor - Psychological culture of the individual
The development of psychological culture in children is apparently connected both with the action of hereditary and environmental factors, and with the subject’s own activity, i.e. with setting developmental self-tasks and their implementation.
We can talk about a person’s psychological culture in the context of various spheres of life (professional, personal), taking into account a number of characteristics (national, age, etc.). For example, the development of psychological culture in children is apparently connected both with the action of hereditary and environmental factors, and with the subject’s own activity, i.e. with the setting of developmental self-tasks and their implementation, professional psychological culture is determined by the specifics of a particular activity (teacher, doctor, manager, etc.), the characteristics of the tasks being solved. From this perspective, the basic psychological culture of an individual is determined by the presence of characteristics and parameters that determine the readiness to effectively solve a wide range of everyday tasks, regardless of the characteristics of narrow, special types of activity, and to perform a wide range of social roles regardless of specific professional activities. It is in this understanding that it is the subject of our study.
Psychological culture includes both education (training and education) in the field of psychology, and the main parameters of personality development. Moreover, the psychological culture of an individual cannot be considered outside the context of the culture in which the person grew up and lives. It contains the features of both universal and national, socio-stratal culture, “scooping out” its heritage in space and time.
The concept of “psychological culture” is systemic and multicomponent. It can be disclosed from the point of view of the following main aspects:
Epistemological;
Procedural-activity;
Subjective-personal.
Psychological culture as an integral part of the systemic culture of society is multi-layered. It includes:
1) Ordinary psychological knowledge and psychological practices present within the framework of religious life, socio-political, economic, educational activities.
2) Psychological professional activity and practical knowledge, which has a scientific basis and at the same time a share of art (psychotechnics, various schools of psychological counseling and psychotherapy, etc.).
3) Psychological science and education (mainly higher education), forming the field of psychology.
The relationship between education and culture is emphasized by many domestic and foreign authors (L.S. Vygotsky, A.N. Leontiev, V.P. Zinchenko, I.A. Zimnyaya, K. Rogers, A. Maslow, etc.). The image of culture is projected into modern types of educational process, and its reproduction is carried out in education. In this regard, the definition of the concept of “human psychological culture” and consideration of its content as the most important component of a person’s general culture becomes relevant and timely.
Results of the scientific and practical development of psychology in the 20th century. have not yet been generalized, comprehended, and especially not integrated into their own subculture. Different methodological approaches to the phenomenon of man, in particular to the phenomenon of life, the living in general, the confrontation of two main paradigms, natural science and the humanities, the construction of psychological science, the acquisition by psychology of its own practice, the expansion of its influence on many areas of human activity raise alarm about the possible loss of the “cultural code of science” (V.P. Zinchenko). The “cultural code of science” was broadcast in the past by its living bearers themselves, the creators of original scientific schools and directions. Thus, an idea of the content of psychological culture can be obtained through an empirical analysis of the unique and typical that distinguished the creators of the “cultural code” themselves. Were allocated 14 some basic components of psychological culture:
1) humanism, passion, selflessness, passionate devotion to science;
2)exceptional thoroughness and attention to facts;
3) understanding the relativity of scientific evidence and conclusions;
4) a high level of personal reflection, the ability for irony and self-irony;
5) broad cultural interests, developed aesthetic taste;
6) broad humanitarian culture;
7) verbal expressiveness, fullness of emotional life;
8) peace and life affirmation, optimism, altruism.
To a lesser extent, the bearers of genuine psychological culture were characterized by flexibility and social adaptation in relation to the main ideological categories.
Meanwhile, outside the professional community, psychological culture is still developing spontaneously. It is distinguished by amorphism, lack of differentiation and unconsciousness. The task of forming the psychological culture of the younger generation cannot be solved without the development of the individual psychological culture of adults, parents, educators, teachers and psychologists themselves.
Psychological culture is an important component of a person’s personal culture. It is distinguished by the following features:
1) broad general cultural education;
2) the need to be a cultured person;
3) the desire to have a psychological culture;
4) the need to be a bearer of psychological culture;
5) sensitivity to psychological experience, the experience of one’s own life;
6) awareness of thoughts, feelings, behavior;
7) the ability to problematize events in one’s own life;
8) constructive, creative implementation of one’s own life.
Psychological culture cannot be conveyed as a frozen archaic form. Culture “lives” not inside the form, but on its boundaries; its manifestations are spontaneous, they reflect the individuality of its bearer. A culture of psychological knowledge and experience can remove manifestations of incivility, but only if it is carried out in the course of “living experience”, through the development of a “cultural state” aimed at making a certain effort to change oneself.
Why is it needed? psychological culture of a person’s personality?
It is necessary for the harmonious development of a person, a correct understanding of oneself, other people and the surrounding reality, which contributes to the preservation of mental health, good relationships and mutual understanding.
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I wish everyone mental health!
Psychological culture of personality
Knowing yourself, other people and the world as a whole, in all its diversity and uniqueness, is the basis psychological culture personality.Psychological culture helps:
- greater awareness of one's capabilities; intelligence, performance, sociability, inclinations, social orientation of the individual, character and temperament, etc.;
- better understand and realize your true desires and needs, as well as abilities and opportunities for realizing life plans;
- properly organize your study and work, leisure and everyday life;
- optimally regulate personal and business relationships with other people (child-parent relationships, relationships with peers and partners, with friends and loved ones)
Psychological culture of a person...
It is a natural addition to physical training. And, as the latter helps to develop and maintain physical health, human psychological culture- preserves mental health.And since the mental and physical in a person are inseparable, the conclusion is obvious.
Naturally, everyone does not need to be professional psychologists to monitor their psychological state; to understand yourself and other people; to develop systematically and build a prosperous and happy life; to be happy yourself and bring happiness to others, and to transform the world around you. To do this, it is enough to become a psychologically cultured person.
Formation of psychological culture of people
Formation psychological culture must start from childhood. The best option would be its inclusion in the educational process in the family and school.
But it turns out that our education system cares about a person’s physical culture, but doesn’t think about psychological culture at all.
However, in the modern world you should not rely on someone, but rather take responsibility for your development and for your children. And independently raise your cultural and psychological level, which, as a result, gives a person more life choices, and most importantly, personal freedom and happiness.
