What are the characteristics of emotions, feelings, intelligence from the standpoint of epistemology? Abstract on social studies on the topic "Psychological portrait of personality: intellect, emotions, feelings".
Feeling- the emotional process of a person, reflecting a subjective evaluative attitude towards real or abstract objects. Feelings are distinguished from affects, emotions and moods.
Emotion- an emotional process of medium duration, reflecting a subjective evaluative attitude towards existing or possible situations.
2. Expand the content of the types of feelings: emotional, moral, aesthetic, intellectual.
Moral feelings- this is a form of experiencing value or, conversely, the inadmissibility of other actions, deeds, thoughts, intentions of a person from the point of view of the required attitude from him to society, to the interests of society, to the norms of behavior developed by society.
Aesthetic feelings represent the experience of something as beautiful. In their most typical and vivid form, they arise in the perception of works of art (natural phenomena, human actions, things).
Intellectual senses connected with the cognitive activity of people, with the satisfaction of curiosity, cognitive interests, with the search for truth, with the solution of a mental problem.
3. How sthenic and asthenic emotions manifest themselves in human behavior. How is the negative role of affect expressed?
Sthenic emotions increase the vital activity of the body; asthenic emotions on the contrary, they inhibit and suppress all life processes in the body.
An example of sthenic emotions there may be a feeling of joy.
An example of asthenic emotion there may be a feeling of sadness opposite to joy.
The negative role of affect is expressed in the disconnection of human consciousness and, as a result, inappropriate behavior.
anger-> aggression-> the person waves his hands, blushes-> can hit with his hands.
affect is the most powerful emotional reaction
How are the functions of a person's emotional manifestations expressed?
The main functions of emotions:
Incentive function - this function allows emotions to stimulate or inhibit activity directed towards satisfaction of needs.
Disorganization function - this function is manifested only in the conditions of its manifestation, and in other cases it is not functionally significant.
Follow-up function - this function of emotions manifests itself only in extreme conditions.
Heuristic and anticipatory function - a certain manifestation of emotions is clarified due to the psychological mechanism, which is at the origins of these manifestations of emotional states.
Synthesizing (anticipatory) function - this function consists in integrating the emerging emotions with cognitive processes, allowing for the possibility of a structured and holistic reflection of experiences and irritations.
Expressive function - this function of emotions is responsible for the influence of the emotional sphere itself on human communication.
5. Will- the ability of a person to consciously manage himself in activities with difficult to achieve goals.
6. Expand the structure of volitional action.
In a complex volitional action, the following stages are distinguished:
1) Awareness of the goal and the desire to achieve it.
2) Awareness of the possibilities to achieve the goal.
3) The emergence of motives confirming or denying these possibilities.
4) Struggle of motives and choice.
5) Taking one of the possibilities as a solution.
6) Implementation of the decision.
7) Overcoming external obstacles and achieving the set goal.
no one has come up with it yet.
The intelligence of knowledge is known to everyone! Many of us took tests for the sake of interest, and modern companies suggest passing such tests to fit a certain position.
Many people are not very pleased to remember the results of their tests, while others are proud of them. Does it matter? How important is IQ? And what does the term " emotional intelligence"? How does it differ from the intelligence of knowledge?
IQ test
It has been proven that IQ tests are not the final assessment of all the capabilities of the brain, and it is difficult to call them a measure of knowledge.
An example of this can be the generally recognized genius A. Pushkin, who was a hopeless failure. I wonder how he could pass the test? But this does not negate his genius. Could Mozart or Shakespeare pass such tests? Savant people (to whom it is unknown - people with an absolute memory) can work miracles, surprising everyone, but in life they are completely not adapted, society for them is a dark forest, what is the result of their intelligence of knowledge?
Outstanding personalities who do not have certain knowledge, and there were and are many of them, how can they fall into the category of stupid people? They just have a malfunction in the neural network of the brain. But such an indicator does not mean at all that it makes no sense to strive for science.
This only says that each of us could meet a person who has three classes of the general educational course behind him, and they are very smart, and even some are wise, it is interesting to talk to them, and this is far from being due to mental abilities. This is the secret of emotional intelligence.
Intelligence concept
So what is emotional intelligence? It is the ability of a person to recognize emotions, to understand the intentions, motivation and desires of other people and their own, as well as the ability to manage their emotions and the emotions of other people in order to solve any problems.
The ability to use your knowledge, emotions, and sensations is the basis for defining emotional intelligence, in other words, wisdom. This is a riddle that has not been solved by anyone, but we feel great in people, but is it only in them? Looking at the dogs, we can determine which has smart eyes, and which has a silly appearance.
Without any tests, you can find out how smart a person is. A minute of communication can indicate the level of a person's development. As it turned out, an educated, knowledgeable and wise person are completely different concepts. To make it more understandable, remember how many educated people turned out to be on the street during the years of perestroika, how many of them drank themselves or went into a prodigal life.
Next, let's take, as they say now, "nerds". Who listens to them, who is interested in a person manipulating facts, with a face without emotion, muttering under his breath? And what about a child who, on the first day of being at school, can show his leadership? This is the second mystery of emotional intelligence - how people present their knowledge and why it is interesting to listen to it.
How intelligence works
V modern world the success factor directly depends on the level of emotional intelligence. According to statistics, unemployment and crime rates are much higher among people with low intelligence.
The world is mysterious, and man is its main mystery, and very little distinguishes him from animals:
- language;
- consciousness;
- vanity;
- the right to choose.
And when it comes to a serious issue, the choice remains with the person, it is up to him to decide what to do, and only in his power is his own development of emotional intelligence.
The connection between emotions and human experiences was first established by Aristotle, and Rene Descartes called emotions the basis of the soul, but no one gave them a specific classification. The study of emotions, according to many scientists, was associated with Darwin, who laid the foundation for the world of human emotions. Many patterns discovered by him still have a place to be.
Emotional intelligence lies not only in the ability to count, but also in the ability to empathize, which brings a person to the level of mirror neurons. Let's say this is a construction of the brain that turns on when a person does not do something, but only observes the action from the outside.
For example, there is a serious conversation ahead that decides your destiny. You must construct a scheme for the upcoming conversation with this person, that is, how to leave your brain and penetrate into the brain of your opponent. In other words, look at yourself through the eyes of your opponent.
All the success of social relationships is based on this. It has been proven that such mirror systems are flawed in people with autism, perhaps this explains their emotional deafness.
Educational level of people with developed intelligence
From which side to approach the question of how to develop emotional intelligence? Of course, from the educational side. But education should not be based on knowledge, but on understanding.
This means that while studying a certain subject, a person must understand exactly that he needs this knowledge. And the information that you need one day can be found on the Internet in two minutes, while not clogging your brain with anything superfluous.
A person should be philosophical about the information that comes to him every minute. Without humanitarian training, he will not understand what he is doing, he will not assess the world correctly, he will not set himself the right goals, and will not be able to place value accents. And all this means that a person is not ready for the development of emotional intelligence.
Emotion management skills
Developing emotional intelligence involves at least four core skills:
- The ability to manage yourself. Emotional intelligence means managing your actions in various emotional states. In a fit of anger, we are able to commit acts that we later regret, fear paralyzes our actions when they require an urgent solution. Joy relaxes and leads to loss of alertness. By developing emotional intelligence, you can do the right thing in any situation.
- Understanding your emotions. Every human emotion must be comprehended. By analyzing one or another of your emotions, you will be able to understand the reasons for their occurrence. This is an important step in the development of emotional intelligence, since it will be possible to correctly use your capabilities and your own, solving important issues.
- Controlling the emotions of others. Capturing the emotional intelligence of others is only possible through observation and listening. Developing emotional intelligence in this direction will lead to an understanding of how your opponent is feeling.
- Ability to manage relationships. In this aspect, the development of emotional intelligence is somewhat difficult. Participates in it emotional connection, which is more difficult to control than personal emotional intelligence. There is a concept that the stronger the emotional connection, the easier it is to convey your thoughts. But no one can explain the question of love. In it, the stronger the emotional relationship, the more difficult it is to communicate (not always, of course).
According to psychologists, it is possible to improve emotional intelligence in a temporary equivalent only in one skill. But even an ambitious person can find that one improved skill increases the ability to move up a notch.
Learning to manage ourselves
Studies have shown that 25% of the energy is spent on nutrition for the human brain, and 50% on nutrition for the brain of young children.
Consequently, it is an expensive toy for a person, especially if it is meaninglessly working on the brain, and not vice versa. Therefore, sane people should think about the fact that the brain should work off the body's energy expended on it.
We must understand that the brain is idle, and accordingly, it consumes energy in vain if we have no or poorly developed emotional intelligence, that is, if we do not know how to control ourselves and our emotions.
And to develop this skill, you should understand three basic rules:
- under no pretext do not give yourself a descent;
- learn to tell yourself only the truth;
- be able to be condescending and benevolent to people.
The impact of reflection on our intelligence
The ability to look at oneself and evaluate oneself is called reflection.
For example, is it something I am too noisy, or why I am silent when it is necessary to speak, or how ridiculous I look when I do not know what to say. That is, it is the ability to assess one's behavior, tactics, and status at the moment. This ability (a component of emotional intelligence), some people are given from birth, but most people either try to develop it in themselves, or they are not at all interested in this issue. It depends on many factors, but the main factor, of course, is genetic.
This does not mean that if there were no close people with high emotional intelligence in the family, then you will not have it either. By no means, it is just that children born with the gift of emotional intelligence acquire knowledge much easier, they already know how to rationally use both knowledge and weed out unnecessary information, including controlling their emotions. And many of us, working on ourselves, can achieve no less results and maximize our emotional intelligence. It all depends on our desire and goals.
The law of gravity, or how emotions affect events in our life
In the distant past, those who manipulated people and were privy to this secret tried their best to maintain power and did not share their knowledge.
Therefore, most people are still in the dark, living by a pattern: they go to work, do their duties, return home. They cannot increase emotional intelligence just because they have neither the strength nor the knowledge to do it.
The universe in which we live has certain laws. Many of us know, we have heard about others, and we do not even have an idea about some of them. One of these laws says that everything that surrounds us in life, and even that which we are used to complaining about, is attracted by ourselves. This law is based on the law of gravity.
Someone may try to protest the law by saying that he did not attract the accident, or he did not choose a nervous client either, or something else, it would seem, is independent from us, but the concept will have to be accepted, having mastered some knowledge.
Most of our part automatically attracts everything that happens, since in our understanding we cannot control everything. Our thoughts and feelings are on autopilot, and it is impossible to track them. How can they be tracked? This is the view of most of those with emotional intelligence problems. Yes, it is impossible to track all thoughts, it can be maddening, since millions of thoughts are rushing through the brain, but knowing the emotion control system, which means by increasing our emotional intelligence, we will be able to understand what we are thinking. After all, thoughts evoke emotions, that amazing gift that helps to understand what exactly we attract to ourselves.
Managing your life with two emotions
From the point of view of many psychologists, there are only two emotions. One is responsible for when it is good, and the other when it is bad. There are many names, but in fact, be it anger, resentment, anger or fear, we feel bad.
Accordingly, the emotional block tells us something about which we are currently thinking, and absolutely does not correspond to what we want.
In other words, we are attuned to a negative frequency or emitting negative vibrations. Feelings of hope, love, happiness are positive feelings of emotion, which means that we emit a positive frequency, signaling that current thoughts are in line with our aspirations and goals.
Have you ever noticed when you make yourself your morning coffee in a bad mood, then it is completely tasteless. With a bad mood, you are unlikely to find a pleasant interlocutor, and your favorite job can become hard labor if you are overwhelmed with negative emotions. By spewing them out on those around you, you will not find a person who will support you. Your tears will only evoke pity or sympathy, but your problems will not be solved.
No, this is not a call to restrain negative emotions, but a call to get rid of them.
Output
What we feel perfectly reflects what awaits us. It is not for nothing that we use the words “the day is not good”, all emotions, all feelings are decided all day long. And one has only to change emotions, then there will be an opportunity to change not only the day, but also the whole life. Thinking and feeling, we always create. By changing our consciousness, we publish our own universe.
When we feel bad, we can always change it. For example, listen to your favorite music, get carried away with your favorite pastime. No one? So this is the first signal to start increasing your emotional intelligence.
Read informative literature, develop. Think about who you love, about the beauty around you, pay attention to your pets, they carry positive emotions, keep these thoughts and emotions in yourself. Only positive emotions can help increase emotional intelligence, and, accordingly, improve your life.
Phenomenologists, existentialists, pragmatists criticize the epistemological understanding of consciousness as a reflection for its objectivity, rationality, and alleged isolation from the life of individual individuals. According to E. Husserl (German thinker, founder of phenomenology), this doctrine “overcomes naturalistic objectivism and, in general, all objectivism is the only possible way when a philosopher proceeds from his own I, and precisely as a source and executor of his assessments and judgments ... With such an attitude, it is possible to build an absolutely autonomous science of the spirit in the form of a consistent self-understanding of his world as a product of the spirit. "
As you can see, E. Husserl deduces everything from the spirit, without explaining what it is, what its external sources are and how it is connected with the external world. The theory of reflection answers these questions and is able to connect consciousness, the spiritual sphere of people's lives with their daily needs and concerns. Human consciousness represents a complex, ramified and relatively independent system that unites emotions, thinking and spiritualized feelings into a single whole.
In various respects, the consciousness of a person acts as his mind, honor and conscience, as his reason, reason and wisdom, as self-consciousness and soul, as an individual manifestation of the spirit of the time - social consciousness at a particular stage of it historical development... And all these are special forms of reflection and expression of nature, society and the inner world of each individual person. The subjective world of a person, representing for him his own I, which is his inner world, can be called an informational (instinctive-emotional, spiritual-sensual, intellectual) superstructure over the individual bodily and material social being of a person. This definition is fully consistent with the fact that the consciousness of a person, both in terms of the mode of existence and in content, is a reflection of matter to the extent that it manifested itself in his own being.
Let's give now brief description the main components of the psyche and consciousness of a person. In the emotional sphere of consciousness, elementary emotions (hunger, thirst, fatigue ...), the senses (love, hate, grief, joy ...), affects (rage, horror, despair ...), passion and emotional well-being, mood (cheerful, depressed), especially strong states of emotional tension - stress.
In a person's feelings, objects are reflected in the form of experience and an evaluative attitude towards them. The reflection of the object and the relation to it are related, but do not completely coincide. The reflection can be the same, but the attitude can be different. In the feelings of a person, along with objective properties, the significance of things for himself and for other people is assessed. In different cultures, the same objects can have markedly different meanings, can act as symbols of completely different relationships.
Psychologists and philosophers pose the question - are the criteria of truth applicable to feelings? Every subjective experience has an objective content. Therefore, it is assumed that feelings can be assessed as smart or stupid, adequately (correctly) or inadequately (incorrectly) reflecting the values of things and events. R. Descartes, for example, considered love and hate to be true when they love really good things and hate really bad things. In the case of a sharp discrepancy between feelings and objective reality, when "the mind and heart are out of tune," a person may experience an acute internal conflict up to irreversible mental disorder. M. Gorky wrote: “It is necessary that intellect and instinct merge in harmonious harmony, and then, it seems to me, all of us and everything that surrounds us will be brighter, brighter, more joyful. I believe it is possible. I don’t like people who are smart, but who don’t know how to feel. They are all evil, and evil is low. "
Feelings and consciousness are interconnected. Impairment of consciousness begins with a disorder of the first emotional sphere, then thinking is impaired, followed by self-awareness. If a person is not aware of the danger, he does not feel fear. If someone is not aware of the offense inflicted, he does not experience anger. If there is no conscience, then there is no awareness of one's own guilt and remorse.
All human activities are carried out with the participation of thinking and feelings. The source of activity is need - objectively defined dependence of a person on outside world... Needs are experienced in the form of desires and drives. Attraction - psychophysical phenomenon. A person depends on the object to which he is attracted. When this object is found, the attraction takes on the character of desire. "Desire is an attraction with its consciousness." To the extent that the needs are recognized by a person, they become his interest and a direct stimulus to certain activities.
You can build a slightly different series of concepts. To understand the meaning of any human activity, it is necessary to understand its motives - the conscious grounds, goals, intentions of certain behavior. Different motives can be hidden behind the same actions. Motive is already a moral factor that turns action into deed. But not all human behavior is reasonably motivated. Intention requires will, unswerving action in the chosen direction for its implementation.
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The phenomenon of brain asymmetry has been actively studied in recent decades. It has been proven that asymmetry is a fundamental property of the brain. It manifests itself in early childhood, grows and reaches ma
Mental control of bodily, somatic processes
The question of the influence of the psyche on somatic processes has been discussed since antiquity in the form of the question of the influence of the soul on the body. Of particular interest is the study of voluntary, directed mental in
Brain death and moral, ethical and legal problems
Many books and articles have been written on the issues of irreversible changes in the functioning of the brain during rapid and slow death of a person. With a slow dying, disturbances of consciousness increase for ten
Human genetics
Human genetics is a branch of science that studies the laws of heredity and variability of a person as an individual, population and species. Special research methods are used here: 1) the study of cultures and
The relationship of biological and social in a person
In biological terms, a person acts as an organism, as an individual of the species Homo sapiens, in social terms - as a person included in the system of social relations with other human beings. Biological
Health
The concept of "health" reflects one of the two most important conditions of a person; its opposite is disease. The doctrine of health has passed a centuries-old path of development, it has its roots in medicine.
Healthy lifestyle
The understanding of the problem of a healthy lifestyle as the most important not only scientific, but also practical problem came from Ancient Greece- from the works of Hippocrates and Plato. Significant contribution to the development of educational
Demographic and other global problems of our time
Global problems include problems that people face everywhere and which can only be solved by the efforts of all countries and only by supplementing technical means with certain socio-economic
Conclusion
As the main conclusions from the content of the course "Concepts of modern natural science", we note the following. Modern natural science is a complex, ramified system of many sciences
If the irreducibility of semantic reality to cognitive processes and mechanisms is obvious and does not require special proof, then its irreducibility to emotional mechanisms is not so obvious at first glance and requires special consideration.
Therefore, we will devote this section to the relationship between the concepts of "meaning" and "emotion".
It has been repeatedly emphasized that emotions are a mechanism of direct presentation to the subject of the personal meaning of objects, phenomena and integral situations reflected by him (Leontyev A.N., 1971; 1999; Vilyunas, 1976; 1983; 1986). This obvious connection between emotional and semantic phenomena led to the fact that
2.8. Meaning and emotion
that in psychological literature, emotional and semantic phenomena and mechanisms are often confused, which is reflected even in the rather widespread adjective “emotional-semantic”, both parts of which are often thought of as synonyms. A special analysis of the correlation between meaning and emotion, carried out by V.K. Vilyunas, led him to the conclusion that "both systems of terminology -" emotional "and" semantic "- describe the same phenomena in psychology and therefore are largely interchangeable" (Vilyunas , 1976, p. 66). The differences between them, according to VK Vilyunas, are only in less generalization and more descriptive of the concept of "emotion". Asserting that “between semantic and emotional phenomena, a distinct distinctive line cannot be traced, that emotional relationships constitute the basis of semantic formations, and the concept of meaning serves only for a specific conceptual interpretation of these relationships, an interpretation that emphasizes above all that special development, which phenomena of an emotional nature are received in the system of consciousness ”(Vilyunas, 1983, p. 199), the author later completely refuses semantic terminology in his works.
We believe that the conclusions reached by V.K. Vi-lyunas are incorrect, since several different groups of arguments speak about the fundamental discrepancy between emotional and semantic reality.
First, the concept of "emotion", when used correctly, refers only to subjective experiences, in contrast to the concept of meaning, which allows for wider use. As states, for example, F.E. Vasilyuk (1984), among different authors there is unanimity in understanding emotion as a kind of psychic reflection, subjective reality. J.-P. Sartre emphasized the property of emotion to always designate (signifier) something different from itself. “For a psychologist [of the classical tradition. - DL] emotion does not mean anything, since he studies it as a fact, ie. isolating them from everything else ”(Sartre, 1960, p. 16). A full-fledged analysis of emotional phenomena from the standpoint of phenomenology proceeds, according to Sartre, from the position that emotion in a peculiar way means "... the integrity of consciousness, or, if we take in the existential plane, human reality" (ibid., P.
17). This human reality, which is different from the emotion itself, is, as we tried to show, a specific semantic reality. This argument, which appeals to the ontological status of emotion itself, is supported by unambiguous definitions of emotions in dictionaries and encyclopedias and can hardly be refuted by the desire of some authors
CHAPTER 2. Ontology of SENSE
(Etkind, 1979; 1981; 1984; Vilyunas, 1986) to the use of the concept of "emotion" in an extended meaning, covering all relations of partiality and significance, both subjective and objective, life relationships, that is, the actual semantic. The words "emotion", "emotional" are permissible to designate only a reaction, but not a stimulus, only an experience or representation, but not events or connections of phenomena in the life world. Emotions are rooted in sensing and have spatio-temporal, modal and intensity characteristics (Vekker, 1998); the characteristics of semantic phenomena are completely different.
Secondly, unlike emotions, which are always nonspecific in nature, personal meaning is always specific and contains an explicit or hidden indication of those motives or other meaning-forming structures that give personal significance to a given object or phenomenon, as well as a meaningful relationship between them. Sense is not only always the meaning of something, but always in relation to something (as opposed to emotion), and this relationship is always concrete. Different personal meanings can evoke the same emotions. At the same time, a specific qualitative modality - pleasure, anger, curiosity, grief, boredom, excitement, etc. - is a characteristic of the emotion itself; personal meaning in itself does not have such a modality. “An object that has the meaning of pain,” writes V.K. Vilyunas, “can cause both flight, a desire to move away from it, and an aggressive reaction aimed at destroying it” (Vilyunas, 1976, p. 91). However, it seems to us that in this example pain is a nonspecific emotional reaction, while an object can have the meaning of either a threat or an obstacle, which determines the difference in behavioral reactions.
Thirdly, emotion is the main, but not the only form of subjective presentation in the image of the personal meaning of objects and phenomena. The meaning can find expression in other, non-emotional forms, for example, in the effects of biased structuring and distortion of the mental image, as well as in the phenomena of thickening of the image (in dreams), metaphor (in language), montage (in cinema), which have a single nature. Both the distortion in the image of the content characteristics of the reflected objects or phenomena "to please" the needs and values of the subject, and the emergence of a new meaning from an unexpected combination of images taken from different contexts, may not be accompanied by any emotional highlighting and not be noticed by the subject. The phenomenology of such image transformations will be discussed in more detail below, in section 3.1.
2.8. Meaning and emotion
Fourth, the discrepancy between emotions and meaning is prominently manifested in the psychological analysis of art (for more details, see D.A. Leontiev, 1998 a). Traditionally, art was associated with the emotional sphere of a person, opposing it in this parameter, in particular, to science. However, the inadequacy of describing art only in the language of emotions is confirmed by the fact that the most direct, intense and obvious effect on emotions in their pure form is produced not by “high” art, but by quasi-artistic commercial surrogates. As for genuine art, it does not correlate with emotions, but with a personality, which cannot be reduced to either the intellectual or the emotional sphere. It must be said that in the Procrustean bed of the affect-intellect dichotomy, which is still characteristic of modern psychology, especially in the West, not only art does not fit, but also many other things.
The distinction between quasi-art and true art according to the criterion "for emotions-for-personality" is in good agreement with the identification of two classes of emotional processes in the perception of art - reflection and reaction (Cupchik, Winston, 1992). The reactive model assumes that "the interpretative activity of consciousness is reduced, and the emphasis is on a simple emotional response" (ibid., P. 70). The authors of this distinction, J. Kupchik and E. Winston, cite reactive-oriented art as an illustration. sentimental romances, built according to rigidly stereotyped schemes. “When interpretation is guided by stereotypes or prototypes, less interpretative processing is required and a simple affective response can easily be elicited” (ibid., P. 75). The reaction is carried out mainly at the level of simple bodily (physiological) manifestations associated with the settings we have discussed above. On the contrary, the reflexive type of perception is associated with the complex processes of cognitive processing, interpretation and evaluation inherent in aesthetically developed recipients. Experiments carried out by J. Kupchik and E. Winston show that two different types of perception, which are demonstrated by aesthetically developed and undeveloped recipients, are prominently manifested even in the language used by both of them to describe works of art.
Fifth, the dilution of personal meaning and emotion and the demonstration of the influence of the first on the second turned out to be possible in psychological experiments. Thus, the dependence of differences in the forms of emotional response by differences in the corresponding meanings was shown by N.I. Naenko (1976). By asking the subjects a different personal meaning of the activities they perform (ac-
realizing different motives), she recorded the differences corresponding to them in the form of mental tension arising in the subjects in the process of activity. Partly similar experiments were carried out by M.V. Ermolaeva (1980; 1984). Studying the states of satisfaction from work, she discovered the dependence of this state on the activity of the subject and on the structural characteristics of the activity, having come to the conclusion that the transformations of the personal-semantic vector determine the quality of the emotional aspect of functional states when the motive of the activity and the conditions of its course change. She obtained similar results in her study of anxiety. The general conclusion is formulated by her quite unambiguously: "Transformation of personal meaning is a mediating link in the influence of motives and conditions of activity on the content of emotional states" (Ermolaeva, 1984, p. 89).
In the experiments of M.I. Lisina and S.V. Kornitskaya (1974), the dependence of the emotional attitude of young children and preschoolers to an adult on the extent to which the content of communication between them corresponded to the level of need for communication in a child at a given age level was found. B. Weiner et al. Found qualitative differences in the emotional experience of success and failure depending on what factors the subjects attributed success or failure, that is, in what systems of semantic connections they placed them (see Heckhausen, 1986 b, pp. 166-167) ... The dependence of preschoolers' emotional assessment of their own activity on whether they evaluated the central fragment of the activity, which carries its main meaning, or a relatively peripheral fragment of the same activity, was recorded in the experiments of T.P. Khrizman et al. (1986, p. 130). A clear theoretical and experimental dilution of the semantic and emotional aspects of the regulation of activity and the disclosure of their relationship is given in the cycle of studies of the regulation of mental activity under the leadership of O. K. Tikhomirov (see Vinogradov, Dolbnev, Steklov, 1977; Breslav, 1977; Vasiliev, 1979; 1998; Vasiliev, Popluzhny, Tikhomirov, 1980; Tikhomirov, 1984).
Examples that clearly demonstrate the dependence of the emotional experience of a certain event on a holistic hierarchical system life relationships in which this event is included, from its psychological context, is easy to find in Everyday life... Thus, there are more than enough grounds for distinguishing between semantic and emotional phenomenology. We see that emotional responses tend to signal personal meaning to us. We can say that emotions perform an auxiliary function of the presentation of personal
2.9. CONCLUSION TO CHAPTER 2
meaning at a conscious level, not so much by displaying it in a meaningful way (this is impossible, since meaning is much more complex and deeper than emotion), but by attracting attention to it and setting the task for its meaningful disclosure. The characterization of emotions as a sensory fabric of meaning (Vasilyuk, 1993) seems to us very accurate.
Thus, the concept of meaning, taking the analysis beyond the limits of consciousness, into the plane of the life world, allows one to overcome the binary opposition of affect and intellect, cognition and feeling, in
the captivity of which human knowledge continues to remain since the times of antiquity.
UDC 159.943.8
Nalitova A.S.
Orenburg State University Email: [email protected]
TO THE QUESTION OF THE HISTORY OF DEVELOPMENT OF THE CONCEPT OF "INTELLECTUAL EMOTIONS"
The article examines the relationship between intellectual emotions and mental activity. Highlighted theoretical approaches to the definition of intellectual emotions: nominal and descriptive. The problem area for explaining the mechanisms of emotional and practical intelligence has been determined.
Key words: intellectual emotions, feelings, mental activity, classification of intellectual emotions.
Attempts to establish the relationship between intelligence and emotion have been undertaken for many centuries in philosophy, pedagogy and psychology. Numerous studies of this phenomenon have led to the formation of the concept of "intellectual emotions". Already in the 4th century BC, Plato singled out mental pleasures associated with the ideas of symmetry and truth. Plato attributed mental pleasures to pure, higher ones, having nothing to do with lower pleasures and pains. If the lower pleasures and pains arise from the satisfaction of the needs of the organism, then mental pleasures are associated with intellectual contemplation. Thus, he considered "intellectual emotions" as the experiences that arise in the subject in the course of his cognition of objective reality, thus a close relationship was found between emotional processes and cognitive processes. Aristotle made a significant contribution to the development of the issue under consideration. The philosopher further developed Plato's thinking about the influence of emotions on cognition, concretizing intellectual emotions with a sense of surprise. It, according to the thinker, serves as a transition from the knowledge of simple to the knowledge of more and more complex things. Subsequently, numerous foreign and domestic studies have shown that the real thought process is a unity of the intellectual and the emotional. Nevertheless, the features of manifestation, the role of the connection between intelligence and emotions in psychology are presented only as the phenomenology of this phenomenon.
The study of any phenomenon begins with a description and building of its essential characteristics.
Until now, there is no conceptual apparatus and theoretical substantiation of this phenomenon, which makes it even more mysterious and incredibly difficult to describe and explain. The main task of our research is to form an extended definition of intellectual emotions.
Why is it so difficult to move from a formal definition of intellectual emotions to a specific psychological study? of this concept? It seems easier to recognize different definitions of intellectual emotions, while expanding scientific understanding of them is much more difficult. In this regard, it became necessary to dwell on those theoretical methodological framework, with which the study of intellectual emotions begins. In comprehending the issue of intellectual emotions, we have identified two main approaches. We defined the first approach as descriptive, which forms knowledge about the features of the emergence and role of intellectual emotions in mental activity. Another approach, in our opinion, is nominal, classifying emotions according to the criterion of personal involvement in mental activity.
Our attention is first focused on the descriptive approach that appeared in the 19th century in the school of I. Herbart, in which, in fact, the very term "intellectual emotions" arose. He recognized the decisive role for a conscious assessment of the relationship between dynamic representations, which relate to the initial stage of the mental act -
posing the question. The meaning of his teaching lies precisely in the fact that the main importance is given to such emotions, which he defined as "news", "contrast", "change" and "surprise". A. Ben significantly supplemented the classification outlined by I. Herbart with emotions such as "novelty", "amazement", "truth" and "falsity", noting that the flow of thoughts can bear the imprint of feelings. So, the feeling of pleasant amazement occurs when identifying the similar among the different, the emotion of truth is seen as a feeling of attitude or comparison. In his analysis of intellectual emotions, the author does not go further than describing the external signs of these phenomena. However, it should be noted that, in contrast to I. Herbart, A. Ben pointed to a necessary condition for the emergence of intellectual emotions - to active mental work.
Further study of intellectual feelings was proposed by T. Ribot in the famous work "Psychology of Feelings". By these phenomena, the author understands those pleasant, unpleasant or mixed states that accompany mental processes. Intellectual feelings can be associated with any form of cognition - with the reproduction of images, images, ideas, reasoning and the logical train of thought. T. Ribot believed that the order of development of emotions strictly depends on the order of development of general ideas, that is, the evolution of ideas governs the evolution of feelings. The great merit of the author is the application of an evolutionary approach to the study of intellectual emotions and feelings. In particular, he examines the formation of these phenomena in ontogeny. The instinct of curiosity is taken as the basis for the development of intellectual feelings. The first period, the utilitarian one, has three stages. Primary is the sense of amazement resulting from a lack of adaptation. The subject of this feeling is the transition between two states. At the second stage, the emotion of surprise arises. Unlike amazement, this emotion is a new form of adaptation, characterized by strength, and its content is an unusual, new object. At the third stage, the experience of "purely utilitarian curiosity" arises, which is expressed in two types of questions: "What is this?" and "what does it serve?", in other words,
"What is the specific nature of the subject?" and "what is the use of it?" The second period in the development of intellectual feelings is designated as a period of selflessness. In accordance with his theoretical position, T. Ribot believes that the transition from utilitarianism to disinterestedness occurs "due to the natural innate desire of the human mind for everything extraordinary, strange, miraculous." Finally, at the third highest stage of development, intellectual emotions turn into passion, which, however, happens very rarely. Out of the context of ontogenetic development, T. Ribot considers another intellectual feeling - doubt. He describes doubt as mental indecision, which has an affective companion with an unpleasant state, which is the result of an unfulfilled desire or aspiration that does not achieve its goal.
In contrast to the study of the features of ontogenetic development of intellectual feelings and emotions in the works of T. Ribot, E.B. Titchener differentiates the concepts of "feeling" and "emotion". In this case, the feeling means "an affective phenomenon" that occurs when we are faced with a certain position with the help of active attention, with the help of judgment. Accordingly, emotion is conditioned by passive forms of attention. Since intellectual experiences, according to E.B. Tit-cheneru, are connected "with a judgment about truth or falsehood," then they fall under the rubric of feelings. The author understands intellectual feelings as logical, grouped around judgments: "this is true" and "this is incorrect from a scientific point of view." He refers to them the opposition of feelings: agreement and contradiction, ease and difficulty, truth and falsity, confidence and uncertainty.
In other words, to the intellectual feelings of E.B. Titchener refers only to the experience of some logical result of mental activity - judgment. With this approach, the area of intellectual feelings is strongly limited, since only one group stands out from their entire totality, associated with the awareness of the result of a mental act. The sense of surprise does not fall into the intellectual realm, for it is not associated with the experience of the judgment "true" or "false", but
It is the experience of posing a question, a problem. The feeling of guesswork is also ignored, since it is not associated with a judgment, but with a new, unconscious formation. Consequently, this interpretation can interfere with the study of intellectual feelings, as evidenced by the results of the study of W. James.
He believes that these feelings include all those elements of thinking that are called transitional (transitory) and that are not figurative. V. James subtly notes the fact that in prepositions, conjunctions, adverbs, intonations of human speech, relations are conveyed, but for him these are only relations between "objects of thought." The attitude of the subject himself to these objects and their connections, that is, the experiences of the subject, the researcher ignores. Intellectual feelings, thus, are interpreted by him as "intellectual perceptions", devoid of any shade of emotional experience, subjective attitude and proceeding without organic changes. The problem of intellectual feelings with this approach, in fact, is minimized.
Another feature in the study of intellectual emotions is that a number of researchers highlight the same emotions, only on the other theoretical basis... R. Descartes, B. Spinoza, V.G. Belinsky, A.I. Herzen, I. Kant agreed that intellectual emotions include surprise, doubt and confidence. Perhaps, at the present time, this is the most famous classification in psychology. So R. Descartes believed that knowledge begins with surprise, and doubt is the basis of knowledge. A sense of surprise arises when a person meets a new object. Surprise does not have the opposite feeling, because if the object does not have anything unusual in itself, then it "does not touch us and we consider it without any passion." R. Descartes includes in the scope philosophical analysis an intellectual sense of doubt. It arises in the course of cognition, and the experience of doubt acts as an indicator of the course of a person's thought process. The feeling of doubt has a specific function in thinking. The latter consists in providing such a basis for knowledge, which, as far as possible, excludes errors. In other words, where doubt disappears and in its place
confidence comes, it can be argued that the knowledge received is true. Confidence comes on the basis of "evidence" and "clarity", "harmony" and "the mutual connection of ideas in the thought process." The problem of emotions and feelings was deeply elaborated in "Ethics" by B. Spinoza. The author, in particular, gives a definition of the feeling of confidence in unity with the opposite feeling of doubt. He writes that confidence is a pleasure arising from the ideas of a future or past thing, the cause of doubt in which has disappeared. In this definition, the points of view of B. Spinoza and R. Descartes on the cognitive nature of emotions come into contact. The implication is that the confidence arising from the idea is a kind of reference point in the situation that may occur in the future. Confidence, according to R. Descartes, arises from the moment the causes of doubt are overcome. V.G. Belinsky and A.I. Herzen, summarizing the studies of R. Descartes and B. Spinoza, believe that intellectual emotions perform an incentive function for feelings of doubt and confidence in the thought process. However, I. Kant in his study of intellectual emotions singled out only surprise. In addition, he had a special view of the concept of "surprise". Surprise, in his opinion, is such a stimulation of feelings that initially delays the natural play of thought, which means that it is wrong. In addition, I. Kant considered surprise to be the unity of the two modalities of pleasure and displeasure. P.M. Jacobson expanded upon pre-existing notions of intellectual emotion by adding curiosity. He said that cognitive activity"Generates a kind of emotional response." In his opinion, intellectual feelings include a feeling of surprise in front of a complex and still incomprehensible phenomenon, a feeling of curiosity in relation to new data about the world, a feeling of doubt about the correctness of the solution found, a feeling of confidence in the correctness of a conclusion, a feeling of pleasure from a mental result. At the heart of various experiences arising from the process of cognition is the feeling of love for knowledge. This feeling can acquire a different objective orientation. Another interesting position in comprehending intellectual emotions is
It was put in the philosophy of intuitionism, which considered the only source of knowledge to be extra-experienced contemplation, inspiration. Thus, one of the brightest representatives of the school of intuitionism, A. Bergson, spoke about the definition and significance of mental activity for the emergence of "illumination", the sense of guesswork, based in his research on the fact that the thought process underlying intellectual feelings is not fully conscious. E. Husserl's phenomenological concept is close to intuitionism. Intuition is understood as direct “seeing”, “comprehending”, “grasping essences”. The feeling of confidence acts in this concept as a psychological criterion of truth. Due to the absolutization of the feeling of confidence, other intellectual feelings are not needed. Indeed, the subject does not need to be surprised, to doubt, if he is absolutely sure of the truth of the ready-made knowledge he has. Thus, in this theory, intellectual feelings are reduced to one thing - confidence. Another interesting point of view on intellectual emotions in the philosophy of intuitionism is the concept of W. Dilthey. It is interesting that if A. Bergson spoke about the role of intellectual emotions in mental activity, E. Husserl reduced it to only one intellectual emotion - confidence, then W. Dilthey elevated them and thereby separated intellectual emotions from mental activity. He believed that it is enough for a person to experience a feeling that he immediately acquires knowledge about something outside his world. V. Dilthey, thus, put experiences in the place of thinking. This exaggeration of the role of feelings occurs at the expense of ignoring the meaning of thinking. Consideration of intellectual feelings in isolation from thinking makes it fundamentally impossible to understand the causes and functions of intellectual feelings in cognition. However, in our opinion, intellectual feelings are indicators and stimuli of the thought process, but they by no means replace thought. Following the school of intuitionism, our attention was focused on the existentialists, who dealt with the problems of cognition of the “true being” of the subject, his existence. The method of such cognition
niya is defined as irrational-intuitive. Thinking is unsuitable for this kind of cognition, since upon contact with it, existence is destroyed. S. Kierkegaard's means of cognition of "true being" is "despair". This category is contrasted with the intellectual sense of doubt. Thus, in existentialist philosophy, together with the problem of cognition of the objective world, it is possible that the problem of the epistemological role of intellectual feelings in this cognition is ignored. However, in contrast to existentialism, neopositivism recognizes the need to explore the emotional sphere in the process of cognition. However, the representatives of this concept absolutize the intellectual sense of doubt. The feeling of doubt is inherent in man. The opposite feeling - confidence - is a purely irrational faith, also internally given to the subject and not based on experience, practice, objective knowledge.
In Russian psychology, there is the point of view of O.M. Tutunjyan, continued the analysis of feelings of doubt and confidence in thinking. The author comes to the conclusion that the feeling of doubt is not always an inevitable moment in logical thinking. Doubt does not arise in the absence of subjective opportunities for the emergence of this feeling, as well as in the absence of an objective problem situation.
In the history of psychology, you can find other attempts to classify intellectual emotions and feelings. Most often, he uses a sign of pleasure - displeasure. However, this feature is too general and does not express the specific nature of intellectual emotions and feelings. Another unsuccessful systematization was undertaken by A. Ben, which he carried out on the basis of the complexity of intellectual emotions and feelings. In Russian psychology, the most successful attempt by K.D. Ushinsky to classify intellectual emotions based on the nature of their object, the process of thinking. He indicated a sense of comparison (a sense of similarity and difference), expectation, surprise, deception, doubt, surprise, intransigence, contrast, mental success, and failure. K. D. Ushinsky konstat-
He said that intellectual feelings are caused by the course of the thought process, with its stops, dead ends and contradictions. In modern Russian psychology there is a classification of intellectual feelings proposed by V.A. Artemov. The author divides these feelings into three groups depending: 1) on the correspondence of our thoughts to generally accepted provisions, 2) on the degree of logical perfection of our mental operations and 3) our confidence in the correctness of these operations. The classification, therefore, is carried out according to three heterogeneous characteristics, as a result of which the intended groups of feelings are not connected with each other and do not have mutual transitions. The signs themselves are highlighted on the basis of the phenomenology of intellectual experiences and do not reflect the actual nature of intellectual feelings. However, the isolation of these features leads to an artificial separation of the content side of thinking from its operational side. The specificity of intellectual emotions is precisely in the fact that through them mental activity is assessed in unity with its operational and substantive sides.
The next theorist of the problems of intellectual emotions E. Claparede, as well as W. James, believed that all "transitory" elements of thought belong to intellectual feelings. E. Claparede defined feelings as awareness of the attitude, which is formed in thinking with the help of "internal gestures" and is expressed in various transitory elements. Both the process of internal gesticulation itself and its result - the attitude - exist on an unconscious level and are initially perceived in the form of a feeling. The latter leads to organic changes and the experience of emotions for the second time. The author considered transitory elements to be thoughts that convey their movements, and the awareness of these movements as a feeling of various directions of thought. According to E. Claparede, the only position that takes into account the dynamism of thinking is that in which intellectual feelings are considered as the basis of actions (delays). Only then can one understand how movements can influence one another, reinforce, oppose or modify each other.
The largest contribution to the development of the methodological and theoretical base of intellectual emotions was made by our domestic psychologists S.L. Rubinstein, A.N. Leontiev and O.K. Tikhomirov. So, S.L. Rubinstein understood the nature of intellectual emotions as a relation to phenomena, as a unity of two opposite components: intellect and affect. A.N. Leont'ev, on the contrary, understood the nature of intellectual emotions as a motive that performs affective regulation in mental activity and directly expresses its bias. Special attention should be paid to the results of the study of intelligence and affect by O.K. Tikhomirov. For the first time, it was found that the finding of a general principle of a solution that performs the function of a goal in the further unfolding process of thinking is necessarily preceded by emotional activation (Tikhomirov, Vinogradov, 1969). The modern view of emotional activation is expanded and supplemented by the idea of initiation of mental activity by V.E. Klochko, T.V. Kornilova, O. M. Krasnoryadtseva. Discovered in the laboratory of O.K. Tikhomirov and the steadily reproducible phenomenon of “emotional decision” is associated with the appearance of a special subjective feeling “a solution has been found” and with the anticipating change in objective indicators of emotional activation (GSR). It is important to emphasize that this feeling arises when the idea has not yet been comprehended and verbally framed. When a solution requires only a mechanical calculation of options, this phenomenon does not arise. This phenomenon, called "emotional detection of the problem", is one of the mechanisms of self-development of thinking, causing the transition of thinking to the status of independent activity or the deployment of gnostic actions.
It should be noted that the Russian psychologist I.A. Vasiliev, who added "guess" to the main intellectual emotions - "surprise", "confidence", "doubt". He argued that intellectual emotions are emotional states that arise in the process of mental activity. They are directed to the thought process, influencing
they look at him and evaluate his success. In addition, he outlined the difference between intellectual and ordinary emotions. The difference between them is that ordinary emotions arise in the course of mental activity, when the result depends on the satisfaction of some need, therefore, there is no connection between intellectual emotions and needs. Otherwise, intellectual emotions exist as a kind of separate entity.
Speaking about intellectual emotions, it is necessary to note the research of P.A. Rudik and P.I. Ivanov, who associated intellectual emotions and feelings exclusively with educational and scientific activities person. As I.P. Pavlov, scientific knowledge is not a simple, calm reflection of reality, but a passionate search for truth, associated with overcoming difficulties, with feelings of satisfaction with successful and dissatisfaction with difficult intellectual work. He wrote that science requires great effort and great passion from man. Be passionate in your work and in your pursuits. However, such a limitation of the sphere of action of intellectual emotions and feelings is hardly reasonable enough. According to the research results of O.K. Tikhomirov, in any developed form of human activity arise problem situations, requiring developed forms of thinking for their resolution. The deployment of the same thought process naturally leads to the emergence of intellectual emotions. Thus, according to O.K. Tikhomirov, there is no reason to associate intellectual emotions with some special types of human activity. The most essential basis for understanding the nature of intellectual emotions is their close connection with the thought process, which functions in any kind of human activity.
Arising naturally in the course of mental activity and reflecting the value of a particular direction of thought, intellectual emotions cannot remain only external companions of thinking. Being conditioned by the thought process, they directly affect its further development. Such influence is carried out on the basis of an assessment of the course of the thought process and expression
It is involved in two main functions of intellectual emotion - orienting and motivating. At the same time, emotional orientation is of a specific nature, different from the orientation function. cognitive processes... With the help of such an orientation, the subject gets the opportunity to highlight in mental activity those directions that make sense for him from the point of view of his goals and motive. Intellectual emotions, highlighting some significant components in the process of mental activity, induce actions to be realized and used in the further thought process. In this case, of course, the motives of the subject underlie the motives. However, the specific mechanisms through which the impulse is carried out are emotional phenomena. If, in the interpretation of intellectual emotions, we abandon their motivating function, then an insurmountable gap arises between the emotions and the motives of mental activity, on the one hand, and between the emotions and actions of the subject, on the other.
Thus, the above give us reason to talk about some specificity of intellectual emotions and feelings in comparison with other types of human emotions and feelings. Unlike all other emotions, they not only arise in the course of mental activity, but are also directed at it, assess its success and slowness from the point of view of the motives of mental activity and, on the basis of this assessment, actively influence the course of the mental process to ultimately satisfy cognitive the needs of the subject.
Besides, short review modern foreign philosophical and domestic psychological theories shows that they do not sufficiently reveal the problem of intellectual emotions. Some of them generally deny the epistemological role of intellectual feelings. The theories of E. Klaperede, W. James, P.A. Rudik and P.I. Ivanov, who argue that the need for emotions in the process of cognition, divorces intellectual feelings from their cognitive basis, considering feelings as some kind of internal, given to the subject of education, independent of his practical and theoretical activities.
A significant drawback of modern foreign philosophical and domestic psychological concepts is the lack of systematization and classification of the phenomena under consideration.
The conducted content analysis of the literature localizes new problems, thereby outlining the future further development theoretical concept of intellectual emotions.
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