The influence of culture on personality development. The concept of psychological culture of the individual, its development and formation
The central figure of culture is man, for culture is the world of man. Culture is the development of the spiritual and practical abilities and potentialities of a person and their embodiment in the individual development of people. Through the inclusion of a person in the world of culture, the content of which is the person himself in all the richness of his abilities, needs and forms of existence, both the self-determination of the personality and its development are realized. What are the main points of this cultivation? The question is complex, since these strongholds are unique in their specific content, depending on historical conditions.
The most important moment in this process - the formation of a developed self-consciousness, i.e. the ability to adequately assess not only one’s place in society, but also one’s interests and goals, the ability to plan one’s life path, to realistically assess various life situations, readiness to implement a rational choice of line behavior and responsibility for this choice, and finally, the ability to soberly assess one's behavior and actions.
The task of forming a developed self-consciousness is extremely difficult, especially considering that a reliable core of self-consciousness can and should be a worldview as a kind of general orienting principle that helps not only to understand various specific situations, but also to plan and model one's future.
The construction of a meaningful and flexible perspective, which is a set of the most important value orientations, occupies a special place in the self-consciousness of the individual, in its self-determination, and along with this characterizes the level of the individual's culture. The inability to construct, develop such a perspective is most often due to the blurring of the self-consciousness of the individual, the lack of a reliable worldview core in it.
Such inability often entails crisis phenomena in human development, which find their expression in criminal behavior, in moods of extreme hopelessness, in various forms maladaptation.
The resolution of the actual human problems of being on the paths of cultural development and self-improvement requires the development of clear worldview guidelines. This is all the more important if one considers that man is not only an acting, but also a self-changing being, both the subject and the result of his activity.
Education occupies an important place in the formation of a personality, but the concepts of education and culture do not completely coincide. Education most often means the possession of a significant stock of knowledge, the erudition of a person. At the same time, it does not include whole line such important characteristics of a person as moral, aesthetic, ecological culture, a culture of communication, etc. And without moral foundations, education itself can turn out to be simply dangerous, and a mind developed by education, not supported by a culture of feelings and a volitional sphere, is either fruitless or one-sided and even defective in their orientations.
That is why the fusion of education and upbringing, the combination of the development of the intellect and moral principles in education, and the strengthening of humanitarian training in the system of all educational institutions from school to academy are so important.
The next landmarks in the development of personality culture are spirituality and intelligence. The concept of spirituality in our philosophy until recently was considered as something inappropriate only within the limits of idealism and religion. Now the one-sidedness and inferiority of such an interpretation of the concept of spirituality and its role in the life of every person is becoming clear. What is spirituality? The main meaning of spirituality is to be human, that is, to be human in relation to other people. Truth and conscience, justice and freedom, morality and humanism - this is the core of spirituality. The antipode of human spirituality is cynicism, characterized by a contemptuous attitude to the culture of society, to its spiritual, moral values. Since a person is a rather complex phenomenon, within the framework of the problem of interest to us, internal and external culture can be distinguished. Relying on the latter, a person usually presents himself to others. However, this very impression can be misleading. Sometimes a cynical individual who despises the norms of human morality can hide behind outwardly refined manners. At the same time, a person who does not boast of his cultural behavior can have a rich spiritual world and a deep inner culture.
The economic difficulties experienced by our society could not but leave an imprint on spiritual world person. Conformity, contempt for laws and moral values, indifference and cruelty - all these are the fruits of indifference to the moral foundation of society, which led to the widespread lack of spirituality.
Conditions for overcoming these moral, spiritual deformations in a healthy economy, in a democratic political system. Of no less importance in this process is the wide familiarization with world culture, the understanding of new layers of domestic artistic culture, including the Russian abroad, the understanding of culture as a single multifaceted process of the spiritual life of society.
Let us now turn to the concept of "intelligence", which is closely related to the concept of spirituality, although it does not coincide with it. Immediately make a reservation that intelligence and intelligence are diverse concepts. The first includes certain socio-cultural qualities of a person. The second speaks of social status received special education. In our opinion, intelligence implies a high level of general cultural development, moral reliability and culture, honesty and truthfulness, selflessness, a developed sense of duty and responsibility, loyalty to one’s word, a highly developed sense of tact, and, finally, that complex fusion of personality traits that is called decency. This set of characteristics is, of course, incomplete, but the main ones are listed.
In the formation of a culture of personality great place given to the culture of communication. Communication is one of the most important spheres of human life. This is the most important channel for transmitting culture to the new generation. The lack of communication between the child and adults affects his development. Fast pace modern life, the development of means of communication, the structure of the settlement of residents of large cities often leads to forced isolation of a person. Helplines, interest clubs, sports sections - all these organizations and institutions play a very important positive role in consolidating people, creating a sphere of informal communication, which is so important for a person's creative and reproductive activity, and maintaining a stable mental structure of a person.
The value and effectiveness of communication in all its forms - official, informal, leisure, communication in the family, etc. - depends to a decisive extent on compliance with the elementary requirements of the culture of communication. First of all, this is a respectful attitude towards the one with whom you communicate, the lack of desire to rise above him, and even more so to put pressure on him with your authority, to demonstrate your superiority. It is the ability to listen without interrupting your opponent's reasoning. You have to learn the art of dialogue, this is especially important today in the conditions of a multi-party system and pluralism of opinions. In such an environment, the ability to prove and justify one's position in strict accordance with the strict requirements of logic and to refute one's opponents with just as logical reason, without rude attacks, acquires special value.
Movement towards a humane democratic social order It is simply unthinkable without decisive shifts in the entire structure of culture, for the progress of culture is one of the essential characteristics of social progress in general. This is all the more important if one considers that the deepening of scientific and technological revolution means both an increase in the requirements for the level of culture of each person, and at the same time the creation of the necessary conditions for this.
The central figure of culture is man, for culture is the world of man. Culture is the development of the spiritual and practical abilities and potentials of a person and their embodiment in the individual development of people. Through the inclusion of a person in the world of culture, the content of which is the person himself in all the richness of his abilities, needs and forms of existence, both the self-determination of the personality and its development are realized. What are the main points of this cultivation? The question is complex, since these strongholds are unique in their specific content, depending on historical conditions.
The most important moment in this process is the formation of a developed self-consciousness, i.e. the ability to adequately assess not only one’s place in society, but also one’s interests and goals, the ability to plan one’s life path, to a realistic assessment of various life situations, readiness
to the implementation of a rational choice of a line of conduct and responsibility for this choice, and finally, the ability to soberly assess one's behavior and actions.
The task of forming a developed self-consciousness is extremely difficult, especially considering that a reliable core of self-consciousness can and should be a worldview as a kind of general orienting principle that helps not only to understand various specific situations, but also to plan and model one's future.
The construction of a meaningful and flexible perspective, which is a set of the most important value orientations, occupies a special place in the self-consciousness of the individual, in its self-determination, and along with this characterizes the level of the individual's culture. The inability to construct, develop such a perspective is most often due to the blurring of the self-consciousness of the individual, the lack of a reliable worldview core in it.
Such inability often entails crisis phenomena in human development, which find their expression in criminal behavior, in moods of extreme hopelessness, in various forms of maladaptation.
The resolution of the actual human problems of being on the paths of cultural development and self-improvement requires the development of clear worldview guidelines. This is all the more important if one considers that man is not only an acting, but also a self-changing being, both the subject and the result of his activity.
Education occupies an important place in the formation of a personality, however, the concepts of education and culture do not completely coincide. Education most often means the possession of a significant stock of knowledge, the erudition of a person. At the same time, it does not include a number of such important personality characteristics as moral, aesthetic, environmental culture, communication culture, etc. And without moral foundations, education itself can turn out to be simply dangerous, and a mind developed by education, not supported by a culture of feelings and a strong-willed sphere, is either fruitless or one-sided and even flawed in its orientations.
That is why the fusion of education and upbringing, the combination of a developed intellect and moral principles in education, and the strengthening of humanitarian training in the system of all educational institutions from school to academy are so important.
The next landmarks in the formation of personality culture are spirituality and intelligence. The concept of spirituality in our philosophy until recently was considered as something appropriate only within the limits of idealism and religion. Now the one-sidedness and inferiority of such an interpretation of the concept of spirituality and its role in the life of every person is becoming clear. What is spirituality? The main meaning of spirituality is to be human, i.e. be humane towards other people. Truth and conscience, justice and freedom, morality and humanism are the core of spirituality. The antipode of human spirituality is cynicism, characterized by a contemptuous attitude to the culture of society, to its spiritual moral values. Since a person is a rather complex phenomenon, within the framework of the problem of interest to us, internal and external culture can be distinguished. Relying on the latter, a person usually presents himself to others. However, this very impression can be misleading. Sometimes a cynic who despises the norms of human morality can hide behind outwardly refined manners. At the same time, a person who does not boast of his cultural behavior can have a rich spiritual world and a deep inner culture.
The economic difficulties experienced by our society could not but leave an imprint on the spiritual world of man. Conformity, contempt for laws and moral values, indifference and cruelty - all these are the fruits of indifference to the moral foundation of society, which led to the widespread lack of spirituality.
The conditions for overcoming these moral and spiritual deformations are in a healthy economy, in a democratic political system. Of no less importance in this process is the wide familiarization with world culture, the understanding of new layers of domestic artistic culture, including the Russian abroad, the understanding of culture as a single multifaceted process of the spiritual life of society.
Let us now turn to the concept of "intelligence", which is closely related to the concept of spirituality, although it does not coincide with it. Immediately make a reservation that intelligence and intelligentsia are diverse concepts. The first includes certain socio-cultural qualities of a person. The second speaks of his social status, received a special education. In our opinion, intelligence implies a high level of general cultural development, moral reliability and culture, honesty and truthfulness, selflessness, a developed sense of duty and responsibility, loyalty to one’s word, a highly developed sense of tact, and, finally, that complex fusion of personality traits that is called decency. This set of characteristics, of course, is not complete, but the main ones are listed.
In the formation of a culture of personality, a large place is given to the culture of communication. Communication is one of the most important areas of human life. This is the most important channel for transmitting culture to the new generation. The lack of communication between the child and adults affects his development. The fast pace of modern life, the development of communications, the structure of the settlement of residents of large cities often lead to forced isolation of a person. Helplines, interest clubs, sports sections - all these organizations and institutions play a very important positive role in consolidating people, creating a sphere of informal communication, which is so important for a person’s creative and reproductive activity, and maintaining a stable mental structure of a person.
The value and effectiveness of communication in all its forms - official, informal, communication in the family, etc. - to a decisive extent depend on the observance of the elementary requirements of the culture of communication. First of all, this is a respectful attitude towards the one with whom you communicate, the lack of desire to rise above him, and even more so to put pressure on him with your authority, to demonstrate your superiority. It is the ability to listen without interrupting your opponent's reasoning. The art of dialogue must be learned, this is especially important today in the conditions of a multi-party system and pluralism of opinions. In such an environment, the ability to prove and justify one's position in strict accordance with the strict requirements of logic and to refute one's opponents with just as logical reason, without rude attacks, acquires special value.
The movement towards a humane democratic social system is simply unthinkable without decisive shifts in the entire structure of culture, for the progress of culture is one of the essential characteristics of social progress in general. This is all the more important if one considers that the deepening of scientific and technological revolution means both an increase in the requirements for the level of culture of each person, and at the same time the creation of the necessary conditions for this.
13.4. Culture as a condition for the existence and development of civilization
The concept of civilization comes from the Latin word civis - "citizen". According to most modern researchers, civilization denotes the stage of culture following barbarism, which gradually accustoms a person to purposeful, orderly joint actions with his own kind, which creates the most important prerequisite for culture. Thus, "civilized" and "cultural" are perceived as concepts of the same order, but civilization and culture are not synonymous (system modern civilization, characteristic of the developed countries of Western Europe, the USA and Japan, is the same, although the forms of culture in all countries are different). In other cases, this term is used to refer to a certain level of development of society, its material and spiritual culture. As a basis for highlighting the form of civilization, signs of a region or continent are taken (civilization of the ancient Mediterranean, European civilization, Eastern civilization, etc.). In one way or another, they display real characteristics that express the commonality of cultural and political destinies, historical conditions, etc., but it should be noted that the geographical approach cannot always convey the presence in this region of various historical types, levels of development of socio-cultural communities. Another meaning comes down to the fact that civilizations are understood as autonomous unique cultures passing through known cycles of development. This is how the Russian thinker N. Ya. Danilevsky and the English historian A. Toynbee use this concept. Quite often, civilizations are distinguished on a religious basis. A. Toynbee and S. Huntington believed that religion is one of the main characteristics of civilization, and even defines civilization. Of course, religion has a huge impact on the formation of a person’s spiritual world, on art, literature, psychology, on the ideas of the masses, on the entire social life, but one should not overestimate the influence of religion, because civilization, the spiritual world of a person, the conditions of his life and the structure of his beliefs interdependent, interdependent and interrelated. It should not be denied that there is also a reverse influence of civilization on the formation of religion. Moreover, it is not so much religion that shapes civilization, but civilization itself chooses religion and adapts it to its spiritual and material needs. O. Spengler understood civilization somewhat differently. He contrasted civilization, which, in his opinion, represents a set of exclusively technical and mechanical achievements of man, culture as the realm of organic life. O. Spengler argued that culture in the course of its development is reduced to the level of civilization and, together with it, moves towards its death. In modern Western sociological literature, the idea of absolutization of material and technical factors, the allocation of human civilization according to the level of technical and economic development is carried out. These are the concepts of the representatives of the so-called technological determinism - R. Aron, W. Rostow, J. Galbraith, O. Toffler.
The list of signs that are the basis for highlighting a particular civilization is one-sided and cannot convey the essence of a given socio-cultural community, although they characterize to some extent its individual features, features, certain specifics, technical and economic, cultural, regional peculiarities given social organism, not necessarily limited by national boundaries.
In dialectical-materialist philosophy and sociology, civilization is viewed as a set of material and spiritual achievements of a society that has overcome the level of savagery and barbarism. AT primitive society man was merged with nature and the tribal community, in which the social, economic and cultural components of society were practically not separated, and the relations within the communities themselves were largely "natural". In a later period, with the rupture of these relations, when by that time society was divided into classes, the mechanisms of functioning and development of society changed decisively, it entered a period of civilized development.
In characterizing this turning point in history, it should be emphasized that civilization is the stage of development at which the division of labor, the exchange resulting from it, and the commodity production that unites both of these processes, reach their full flowering and produce a complete revolution in the entire former society.
Civilization includes the civilized nature transformed by man and the means of this transformation, a person who has mastered them and is able to live in the cultivated environment of his habitat, as well as a set of social relations as forms of the social organization of culture that ensure its existence and transformation. This is a certain community of people characterized by a certain set of values (technologies, skills, traditions), a system of common prohibitions, similarity (but not identity) of spiritual worlds, etc. But any evolutionary process, including the development of civilization, is accompanied by an increase in the diversity of forms of life organization - civilization has never been and will not be united, despite the technological community uniting humanity. Usually, the phenomenon of civilization is identified with the emergence of statehood, although the state and law are themselves a product of highly developed civilizations. They arise on the basis of complex socially significant technologies. Such technologies cover not only the spheres of material production, but also power, military organization, industry, agriculture, transport, communications and intellectual activity. Civilization arises due to the special function of technology, which creates, generates and constructs a normative and regulatory environment adequate to it, in which it lives and develops. Today, many specialists deal with the problems of civilizations, their peculiarities - philosophers, sociologists, historians, ethnologists, psychologists, etc. The civilizational approach to history is considered as an opposition to the formational one. But there is no clear generally accepted definition of formation, and of civilization. There's a lot various studies, but there is no general picture of the development of civilizations, since this process is complex and contradictory. And at the same time, the need to understand the features of the genesis of civilizations and the birth
within their framework, the phenomenon of culture becomes modern conditions all
more relevant.
From the point of view of evolution, the identification of formations or civilizations plays an important role in comprehending the vast amount of information that the historical process provides. The classification of formations and civilizations is only certain perspectives in which the history of the development of mankind is studied. Now it is customary to distinguish between traditional and man-made civilizations. Naturally, such a division is conditional, but nevertheless it makes sense, because it carries certain information and can be used as a starting point for research.
Traditional civilizations are usually called those in which the way of life is characterized by slow changes in the sphere of production, the conservation of cultural traditions, and the reproduction of established social structures and lifestyles over many centuries. Customs, habits, relationships between people in such societies are very stable, and the personality is subject to the general order and is focused on its preservation. The personality in traditional societies was realized only through belonging to a certain corporation and most often was rigidly fixed in one social community or another. A person who was not included in a corporation lost the quality of personality. Obeying traditions and social circumstances, he was already assigned to certain place in the caste-class system, he had to learn certain type professional skills, continuing the tradition. In traditional cultures, the idea of the dominance of force and power was understood as the direct power of one person over another. In patriarchal societies and Asiatic despotisms, power and domination extended not only to the subjects of the sovereign, but were also exercised by a man, the head of the family over his wife and children, whom he owned in the same way as a king or emperor, the bodies and souls of his subjects. Traditional cultures did not know the autonomy of the individual and human rights. Ancient Egypt, China, India, the Mayan state, the Muslim East of the Middle Ages are examples of traditional civilizations. It is customary to refer to the number of traditional societies the entire society of the East. But how different they are - these traditional societies! How dissimilar Muslim civilization is to Indian, Chinese, and even more so to Japanese. And each of them also does not represent a single whole - how heterogeneous is the Muslim civilization (the Arab East, Iraq, Turkey, the states of Central Asia, etc.).
Modern period The development of society is determined by the progress of technogenic civilization, which actively conquered all new social spaces. This type of civilized development was formed in the European region, it is often called Western civilization. But it is implemented in various versions both in the West and in the East, therefore the concept of "technogenic civilization" is used, since its most important feature is accelerated scientific and technological progress. Technical and then scientific and technological revolutions make technogenic civilization an extremely dynamic society, often causing several
generations a radical change in social ties - forms of human communication.
The powerful expansion of technogenic civilization to the rest of the world leads to its constant clash with traditional societies. Some were simply absorbed by technogenic civilization. Others, having experienced the influence of Western technology and culture, nevertheless retained many traditional features. The deep values of technogenic civilization were formed historically. Their prerequisites were the achievements of the culture of antiquity and the European Middle Ages, which were then developed in the era of the Reformation and Enlightenment and determined the system of value priorities of technogenic culture. Man was understood as an active being, which is in an active relation to the world.
The idea of transforming the world and man's subjugation of nature was the main one in the culture of technogenic civilization at all stages of its history, up to our time. Transformative activity is considered here as the main purpose of man. Moreover, the activity-active ideal of man's relationship to nature extends to the sphere of social relations. The ideals of technogenic civilization are the ability of an individual to join a variety of social communities and corporations. A person becomes a sovereign personality only because he is not tied to a particular social structure, but can freely build his relationships with other people, merging into various social communities, and often into different cultural traditions. The pathos of the transformation of the world gave rise to a special understanding of power, strength and dominance over natural and social circumstances. Relations of personal dependence cease to dominate in the conditions of technogenic civilization (although one can find many situations in which domination is carried out as a force of direct coercion of one person by another) and are subject to new social ties. Their essence is determined by the general exchange of the results of activity, which take the form of a commodity. Power and dominance in this system of relations involve the possession and appropriation of goods (things, human abilities, information, etc.). An important component in the system of values of a technogenic civilization is the special value of scientific rationality, a scientific and technical view of the world, which creates confidence that a person is capable, by controlling external circumstances, to rationally, scientifically arrange nature and social life.
Let us now turn to the relationship between culture and civilization. Civilization expresses something general, rational, stable. It is a system of relations enshrined in law, in traditions, ways of business and everyday behavior. They form a mechanism that guarantees the functional stability of society. Civilization determines what is common in communities that arise on the basis of the same type of technology.
Culture is an expression of the individual beginning of each society. Historical ethno-social cultures are a reflection and expression in the norms of behavior, in the rules of life and activity, in traditions and habits, not in common among different peoples standing on the same civilizational stage, but in what is specific to their ethno-social individuality, their historical destiny, individual and unique the circumstances of their past and present existence, their language, religion, their geographical location, their contacts with other peoples, etc. If the function of civilization is to ensure a generally significant stable normative interaction, then culture reflects, transmits and stores the individual beginning within the framework of each given community.
Thus, civilization is a socio-cultural formation. If culture characterizes the measure of human development, then civilization characterizes the social conditions of this development, the social existence of culture.
It is today that the problems and prospects of modern civilization acquire a special meaning, due to the contradictions and problems of the global order. It's about about the preservation of modern civilization, the unconditional priority of universal interests, as a result of which socio-political contradictions in the world have their limit: they should not destroy the mechanisms of human life. Prevention of thermonuclear war, joining efforts in countering the ecological crisis, in solving energy, food and raw material problem- all these are necessary prerequisites for the preservation and development of modern civilization.
Presented by: Morozkina Irina Leonidovna
Date: 29.11.01
Development of the spiritual culture of the individual by means of art education
One of the pressing problems of education in present stage is the development of the spiritual culture of the individual in the course of managing the pedagogical process. In this case, the teacher must take into account the need for freedom of self-realization of the child. The need for freedom of self-realization, first of all, is understood as the freedom to choose forms of life, goals and ways to achieve it, directions and spheres of existence. The freedom of self-realization of the child is connected with his abilities and inclinations. The child fully reveals himself only in conditions that correspond to his inclinations. And it is in such conditions that a Personality is born.
The greatest opportunities for self-realization contain the creative activity of the child. To creative activity include such human activity, which, processing the previous experience of a person, creates something new, previously unknown. The basis of creative activity is imagination and fantasy.
The development of imagination and fantasy is one of the main tasks of art education at school, helping to form an artistic culture child's personality, the ability to maintain and update the culture of their country, constantly improving as a person. In order for a child to learn to think creatively, it is important to acquaint him as much as possible with the rich heritage of art and the experience of mankind. This requires a process of experiencing and empathy, which can be achieved through the means of fine arts, literature and music. Acquaintance with the richness of world culture and art is also one of the important ways of forming the spiritual culture of the individual. However, while appreciating the role of aesthetic perception, one should not forget about the importance of visual skills and abilities in the development of a child's creative abilities. Thus, mastery of drawing can be regarded as mastery of one of the means of cultural development of the individual, which leads to the enrichment and restructuring of the mental properties of the child and has a significant impact on the integral formation of the personality.
Recently, an environment-oriented approach has been used in teaching, which allows the student to engage in self-learning and self-development. With such an organization of education, there is an increase in the internal activity of the child, which is expressed in the further co-creation of the teacher and the student.
One of the tasks solved in the framework of the environment-oriented approach is the analysis of the influence of the environment on the development of the child as a person. The artistic and aesthetic environment gives rise in the child to the perception of beauty, the ability to demonstrate their creativity, to compare it with standards; makes it possible to include in the general creative environment, requiring the child to realize the beauty of the surrounding reality. In addition, the social environment establishes the relationship of art with the surrounding reality, ensures the use of creative products in the life of society, its historical processes. With his drawings, a child without a definite intention reflects the ideological and cultural orientation of the society surrounding him. Being in search of the inner content of his own world, the child appropriates the values that are characteristic of the country, the region where he lives. Hence the growing interest in national culture, which can significantly increase the spiritual potential of the child's personality.
It is important to choose the right developmental environment, to find methods and forms that would help the child to reveal himself as a creative person. But the most important thing is that the teacher should always develop with the child, surpass his level and be constantly in creative search. A teacher, teaching students to create, must first of all be a Creator himself, be able to think unconventionally and find non-standard ways to solve problems. The activity of a teacher is his development and self-development, progressive movement forward, advanced training, the search for a new one and the improvement of the old. When these qualities are combined in a teacher, it means that he has taken place as a Personality, he can and should lead the children forward.
Cultural development of the individual
Personal development is one of the main goals of education and does not take place spontaneously, but as a result of pedagogical management. The basis for the goal-setting activities of teachers should be the freedom of self-realization of the child, which is associated with the needs and abilities of schoolchildren.
The need for freedom of self-realization of one's essential forces is understood as the freedom to choose the form of life activity, goals and methods of achieving it, directions and spheres of existence. Much more opportunities for self-realization are creative activities.
Creative activity is a human activity that creates something new. The human brain is able to combine, creatively process the previous experience of a person and create something new, previously unknown from the elements of this previous experience.
Thus, human activity can be divided into two types: reproducing, associated with human experience and memory, and combining, associated not with the reproduction of images in memory, but with the creation of new images based on their combination. It is the second activity, based on the combining ability of our brain, that psychology calls imagination or fantasy, and it forms the basis of human creative activity.
The process of imagination itself is a rather complex psychological process. It is made up of many components. But based on what has already been said, one rule can be distinguished: in order for the process of imagination to work in children during the lessons of fine arts, it is necessary to acquaint them as much as possible with the rich heritage of fine arts and the experience of mankind. But showing objects of reality at the lessons of fine arts is not enough to activate the imagination. A process of experiencing or empathy is needed, it is necessary to “wake up the child”. For these purposes, it is necessary to influence the child's emotions by means of music and literature, i.e. three types of art must be connected to the process of the emergence of fantasy: fine arts, literature and music at the same time.
All of the above helps to activate the feelings of children, to liberate their imagination. But in order to realize the creative images that arose in the minds of children, they need practical skills that accumulate in the long process of learning fine arts. Therefore, while appreciating the role of aesthetic perception in the art lessons in the development of the imagination, we must not forget about the importance of visual skills in the development creativity children.
A child learns a lot through culture. Central location culture is occupied by art.
The goal of art education at school is the formation of the artistic culture of students, which involves the ability to appreciate and understand the beautiful in nature, in products - the results of people's physical, mental and spiritual labor; the ability to participate in the maintenance and renewal processes as much as possible public culture by improving their personality, artistic communication and their own participation in artistic creativity and cultural life of the country and the world.
Art has special opportunities emotional and imaginative impact on a person, contributes to the development of all aspects of personality.
If we follow the concept of L.S. Vygotsky, mastery of drawing can be considered as mastery of one of the means of cultural development of the individual, related to the development of higher mental functions. Drawing not only expresses certain results mental development child, but also ensures this development itself, leads to the enrichment and restructuring of mental properties and abilities. This development intertwines the appropriation of general human properties and abilities, the mastery of visual culture itself, and the influence of the nature of the leading activity on the specifics of the development of visual activity in a particular period of the child's social development.
Growing interest in national culture increases the spiritual potential of the country. Children, without any special intention, reflect the ideological and cultural orientation of society with their drawings, learn to evaluate reality, imitating the assessments of adults. The path of development of each culture is unique, therefore, along with the system of universal values, the child, developing, appropriates the values characteristic of the country, the society in which he lives. By assimilating the orientations of the people around him, the child also develops his own personal position, his private ideals.
The effective artistic and aesthetic development of the child's personality in the visual arts is due, first of all, to the use of the wealth of world culture and art in the educational system.
Drawing is a complex synthetic activity in which an emerging complex personality child and which itself has a significant impact on the formation of personality.
The study of the philosophical, aesthetic, art history foundations of folk art not only raises the level of artistic and creative development of children, but at the same time continues the humanistic and national education of the younger generation.
Acquaintance with art, introducing children to artistic activity is one of the ways of personality formation, the development of its inclinations and qualities, recognized in pedagogy.
The environment-oriented approach to teaching allows shifting the emphasis in the teacher's activity from active pedagogical influence on the personality of the student to the formation of a "learning environment" in which his self-learning and self-development takes place. With such an organization of education, the mechanisms of the internal activity of the student in his interactions with the environment are turned on.
The main practical tasks solved within the framework of an environment-oriented approach:
Designing a variety of learning environments,
Determination of their general and local learning effect and its increase,
Analysis of the influence of the environment on subsequent behavior, on the development of the subject.
Management of the formation of the educational environment as an activity is associated with the concepts of humanization and humanitarization of education.
The humanization of both society and schools is not limited to the transformation of the "information-verbal" method of education into a creative one. An important direction of this process is the humanization of the content of education, expressed in the increase roles of disciplines that form the spiritual culture of the individual
Only in conditions that correspond to his inclinations does the child discover himself. The Creator is born, the Personality is born. Capable children, whose inclinations the teacher was able to consider through the prism of his work, observing and studying the children's team, in their development, moving forward, strive to be saturated with information to the limit, and then give it out in practical activities through an indirect product of co-creation of the teacher and the student.
The aesthetic environment, which includes both material and spiritual, social, gives rise in the child to the perception of beauty, the ability to demonstrate their creativity, to compare with standards, and subsequently makes it possible to be included in the general creative environment. Immersion in the world of art already requires the child to realize the beauty of the surrounding reality. Material environment: artistic material, design aesthetics - stimulates the interests of the child. Spiritual is the world of feelings of relationships, acquaintance with the best spiritual examples of art, such as music, literature, theater, etc., provide the child with the opportunity to “revive” images, spiritualize beauty, give it development and creative creation. Social - establishes a relationship in art, the release of creativity into the external social environment, the introduction of an image into the development of society, its historical processes. Being in search of the inner content of his own world, the child himself puts before the teacher response tasks that require creative intervention.
It is important to choose the right developmental environment for the child, to find methods and forms that would help the child to reveal his abilities, show talent, find his own creative way. But the most important rule is that the teacher should always follow the student, this is his pedagogical wisdom and tact.
A teacher, teaching students to create, must first of all be a Creator himself, be able to think unconventionally and make creative solutions to problems. The diligence of a teacher is his development, progressive movement forward, advanced training, search for a new one, improvement of the old. For gifted children, the teacher should become a "leader" on the professional path of mastery; teach creativity and convey your love for this species activities. When these qualities are collected in one person, a teacher, it means that he has become a person, he can and must lead the children forward. A gifted teacher is a complex, multifaceted personality that is in constant development and interaction with students and others. The main thing in the profession of a gifted teacher is to develop with the child, to strive for his level, to surpass him and to be constantly in a creative search.
Personality and culture.
There are concepts that characterize the spiritual world of a person, his self-consciousness and values, features of aspirations and attitude to the outside world. Each of them has a specific meaning that emphasizes a certain aspect in a complex picture. inner world person.
concept "individual" considers man as a member of his biological class Homo sapiens. Individual properties characterize what is common to all people, they are innate, and some of them are inherited. By themselves, the qualities of an individual do not contain psychological properties, but they are necessary for the normal development of the psyche, the formation of individual characteristics and personality traits (example: core hemispheres necessary for the development of cognitive processes).
Individuality It is determined by those special features that are inherent in each particular person and distinguish people from each other. Individual characteristics are not inherited, that is, they are not transmitted to children from parents, but they are associated with the specifics of work nervous system and therefore appear from birth. The close connection of individuality with the activity of the brain also determines the fact that the degree of influence of the social situation on the formation of individual characteristics is limited. Individual qualities develop in the process of life, become more and more pronounced, bright. Therefore, small children are more like one to one than teenagers or adults. At the same time, some features that are not required by the situation, on the contrary, fade, others partially change. However, it is impossible to completely change the individuality of a person.
modern science distinguishes two levels in the formation of individuality. First associated with structural features and dynamics of the nervous system, represented by individual features or qualities (example: speed of orientation). Since these traits are associated with dynamics, they are called psychodynamic. The lateral organization of the brain (that is, the dominance of the right or left hemisphere) also affects the development of personality.
These traits are important not so much in themselves, but their relationship with each other, and the disposition that makes up a certain type of personality, second level individuality. It is this combination of individual features that provides the originality of behavior, communication and knowledge of a person, which manifests itself in an individual lifestyle.
The concept of "personality" includes, first of all, those qualities that have been formed in a person in the process of life, under the influence of communication with the environment, the influence of the social situation. Because all people who are not isolated in the first months of life (Mowgli children) feel these environmental influences, so, every person is an individual in this respect, because his individual prerequisites for the development of the psyche change under the influence of culture, society. At the same time, there is another level of personal development, which implies the ability of people to act under the influence of their own motivation, even in extraordinary circumstances, ability to make reasonable and conscious choice and overcome the pressure of the "field", situations. As a rule, this happens in those cases when the requirements of the environment come into conflict with the guiding motivation of a person, with his need to remain true to himself, to his vocation, to fulfill himself.
A personality manifests itself in actions, that is, actions that it does of its own free will and for which it is ready to bear responsibility. An act is always the result of free choice, which cannot be understood as absolute arbitrariness. On the contrary, the latter is actually unfreedom, because it means that the person is not able to control his actions and does them under the pressure of some fleeting whims or random external influences. Freedom of choice implies that a person subordinates it to his internal attitudes, convictions, principles, which he observes regardless of these or other transient circumstances. Moral principles play the most important role here. Thus, the condition of freedom is self-restraint, to which a person voluntarily subjects his behavior. It is thanks to self-restraint, self-discipline, the ability to “master oneself” that a person retains his freedom, autonomy, and the ability to resist external coercion.
A person as a person always has individuality - originality, an original and unique combination of features that distinguish him from all other people. Personality and individuality are not the same thing: both a newborn, who as a personality has not yet been formed, and a mental patient who has undergone degradation of personality have individuality. In personality, the individual, the unique, is combined with the common, the typical. The individual characteristics of the psyche and life experience of a person in one way or another express some common features spiritual image of people who live in given specific historical conditions.
A person becomes a personality due to the fact that he lives in society and, in interaction with other people, develops the possibilities inherent in his biological nature. Outside of society, these opportunities could not be realized, a person could not become a person.
Personality- the category of socio-historical. It characterizes an individual as a member of a certain, historically specific society, who possesses the social qualities necessary for life in this society. Joining in the process of socialization to the culture of a certain society, the individual masters the knowledge, values, programs of behavior existing in it and becomes its consumer, carrier and creator. However, the wealth of culture accumulated by society is too great and diverse for a single individual to embrace it entirely, in full. Each person is able to master only some small part of the culture.
This choice depends on many factors. It can be compiled both on the basis of a casual acquaintance with certain aspects of culture and works of art, science, philosophy, technology, and as a result of a purposeful and systematic study of any one sphere of the cultural life of society. In many ways, it is determined by objective conditions that can either contribute to the cultural development of the individual, or limit his access to the cultural wealth of mankind. But a significant role here is played by the subjective characteristics of the individual - her inclinations and abilities, her will and perseverance.
Due to the peculiarity of individual choice, each person forms his own special complex of the cultural achievements of mankind mastered by it - its cultural range. It changes throughout life, and the wider it is, the higher the level of cultural development of the individual. From the characteristics of the cultural range of the individual depends on her spiritual world, the range of her knowledge, needs and interests. An increase in the level of culture gives rise to new and more complex needs and interests, and this, in turn, stimulates further cultural growth of the individual.
Being born and brought up in a certain cultural environment, each person learns the ideals, values, norms accepted in it. As a result, his actions are largely conditioned by them. He implements in his actions and in his life path the programs of behavior offered to him by culture, often without even realizing it. However, one should not think that the programming of human behavior by culture in principle deprives the individual of the freedom to choose actions. A developed, rich culture carries an immense variety of programs and offers everyone a huge selection of opportunities. It is also open to the creative creation of new programs. The question, however, is to what extent a person is capable of free choice and creation, and to what extent he is able to firmly and consistently implement what her free choice pushes her to.
A developed personality is not confined to a narrow circle of worries about his material well-being. Genuinely human needs are spiritual needs (because the material ones are ultimately conditioned by the biological nature of man, while the spiritual ones have a purely human, social character). The individual, who puts material goods above all else, Hegel called the slave of his "physical self."
It is not common for a cultured person to limit his spiritual interests to utilitarian values alone, that is, to strive from the entire human culture to master only what is useful for performing some practical - professional, official, household and other - affairs. Such a tendency is manifested, for example, in the part of students of technical universities, who consider only “exact” physical, mathematical, technical knowledge worthy of attention and disdain art and everything “humanitarian” - history, philosophy, aesthetics. Underestimation of general education, humanitarian culture turns a person into a servant of his production function, into a "production factor".
Highest cultural values- goodness, beauty, freedom, justice, etc. - are non-utilitarian, they in themselves do not bring any practical benefit to a person. But in the name of values, a person is sometimes ready to make any material sacrifices. Orientation to non-utilitarian spiritual values determines what is called spirituality.
Spirituality of the individual- her ability to rise above selfishness and self-interest, to put the task of developing her spirit above material and practical needs. “Man does not live by bread alone” - this old truth expresses one of the most important conditions for a truly human existence.
Much as a reaction against the biological explanations that have long dominated psychologists and psychiatrists, anthropologists have emphasized the importance of the cultural matrix in which personality development takes place. They argued that many of the generalizations formulated by psychologists apply only to Western culture, and demanded that the theory of socialization take into account the diversity of cultures around the world. Some have defended the study of cultural "determinants" of personality, others have written about cultural "conditioning", others have gone so far as to argue that personality is merely an individual copy of culture. While such claims made many necessary adjustments to blind biological determinism, they were also misleading.
If a person is a product of culture, the distribution of personality types should not be the same. In every culture, certain patterns of behavior are approved while others are condemned. If personality is the product of childhood experiences, there must be corresponding differences in the personalities of people in different societies, for each of them is characterized by a special way of caring for children. Most notable in this type of approach is the attempt to draw a "modal personality structure" for each culture. People of one society are said to be friendly and tolerant, while people of another society are dominated by suspicion and hostility, or hard work and practicality. Similar attempts have been made to isolate typical members of certain classes and ethnic groups. It is not always clear, however, whether the modal personality is the type that is most common in a given society, the type that is essential to the survival of that culture, or the type that is most in line with the prevailing institutions and mores.
On the basis of several "national character" studies, attempts have been made to explain the emergence of particular political institutions among Americans, British, Germans, Japanese, and Russians in connection with inclinations derived from childhood experiences typical of these peoples. The rise of anti-Semitism, Nazism, and other social movements have been explained in terms of typical patterns of motivation that seem to be characteristic of a significant proportion of certain populations2. This type of research has generated numerous objections, and a fierce controversy is still going on.
Because mental illness syndromes seem to be easier to define than other personality types, attempts have been made to trace class and cultural differences in mental illness. In some societies, personality disorders may be less likely due to lax parenting; in others, because of the harsh treatment to which children are subjected, such disorders are more likely to occur. Such claims are difficult to verify because the observations were not always made by experienced psychiatrists and the facts are therefore incomparable.
Since people with different cultural backgrounds have different ideas about a person’s place in the universe and about themselves, delusions are not the same, but no one has proven that any clinical syndrome is found in different societies in different proportions. Paranoid, the Menimoni Indians are afraid of witches or snakes, while the paranoids of our society are afraid of radio stations or FBI agents. But attributing malevolent motives to imaginary personifications and taking defensive measures against them is a common pattern. Lambo's comparative study of paranoid psychoses also speaks of this.
Lin explored 3 Chinese communities in Formosa - a rural area, a small town and a quarter big city- and studied 19,931 people. He found 214 cases of abnormalities. There were no significant differences in the prevalence of different syndromes in these three areas. The facts did not support the opinion of the famous anthropologist that among the Chinese, manic-depressive psychoses predominate over schizophrenia. The actual prevalence of various disorders does not differ significantly from what is known about the situation in other areas the globe. The symptoms differ from culture to culture, but the structure of these psychoses and probably their etiology are the same. If this were not so, it would be impossible to recognize them.
Some critics of modern industrial societies point to their complexity and inherent inconsistency as a source of tension. They argue that schizophrenia is more common in mass societies than in simpler and more stable primitive societies, where the social status of each individual is clearly defined. However, the study of several communities of Hatterites - a religious sect inhabiting rural areas of Dakota, Montana and adjacent Canadian provinces - seems to refute this opinion. This tight-knit, almost autonomous group maintained its jubilation for more than 100 years and enjoyed a well-ordered way of life that differed sharply from the American one. Although there was great cohesion and coherence here, and career aspirations and lines were clearly defined, which is supposedly the ideal from the point of view of psychiatrists - the prevalence of mental disorders did not differ significantly from the corresponding rates in other parts of the country7. Apparently, a simple and uncomplicated lifestyle does not necessarily create immunity against mental illness.
The relationship between class position and mental illness is shed light on a study conducted in New Haven, in which about 98% of those who were undergoing treatment at that time were studied. Taking into account the occupation, education and area of residence, the researchers determined the index of the class position of each and found significant differences in the proportion of patients in groups. The most privileged classes, whose share in the population exceeded 11.4%, gave only 8% of patients; the lower classes, comprising 18.4% of the population, represented 38.2% of patients. It turned out that Various types diseases are not equally distributed. AT upper classes most patients were classified as neurotics; in the lower classes, 91.6% were diagnosed as psychotic. It should be taken into account, of course, that many of the poor who were troubled by neurotic symptoms could not afford to seek medical help. A careful study of fifty patients in the same sample showed that, in the lower class, victims of schizophrenia come from families characterized by disorganization, neglect by parents, and a lack of guidance; patients from middle-class families suffer more from internal anxiety about their inability to achieve high goals, formed under the influence of their mothers and lack of respect for their fathers9. These facts point to the importance of class differences in personality development, but this conclusion is contradicted by the results of other studies. In a study of 1,462 rural children in Wisconsin, for example, there was a significant relationship between social status and no identity was found.
In connection with attempts to explain the supposed differences in the distribution of personality types, there is a growing interest in the comparative study of the practice of child education. Anthropologists are now doing more detailed research into the upbringing of young children than they have done in the past. There have also been a number of studies of class differences in the upbringing of children. A survey of 200 lower- and middle-class Chicago mothers about breastfeeding, horn-feeding, and toilet training found that middle-class parents are more strict in teaching their offspring to eat cleanly and regularly, and ensure that children learn as early as early age various responsibilities. On the whole, the Negroes are less demanding, but the same differences are found among the Negroes. A study of 379 mothers in suburban Boston in 1952 found that working-class mothers were more strict, motivated by tangible rewards, and punished by physical rather than moral punishment. Since the two studies produced broadly similar results, it has been suggested that the seemingly contradictory details may be due to changes in the way children are raised over the past ten years. Given the changes in the American economic system since the last century, Miller and Swanson proposed to distinguish between two types of families - "entrepreneurial", consisting of people who work in small enterprises with a relatively simple division of labor, and "bureaucratic", represented by people employed in large corporations. . They found that in Type 1 families, middle-class mothers insisted on an active, action-oriented approach to life, instilling self-confidence in their children, while middle-class mothers lower class were less demanding; in "bureaucratic" families, however, it proved impossible to detect significant class differences. A survey of several hundred mothers by other researchers found that working-class parents focused on qualities that ensured respectability, while middle-class parents focused on the internalization of standards of behavior. Most researchers agree that there are class differences in the practice of child rearing, but they hold different views on the nature of these differences.
That the practice of child-rearing determines the development of personality is still not conclusively proven. A study of 162 children from rural Wisconsin communities, using an elegant system of tests and scales, was accompanied by a survey of parents about how these children were brought up.
Comparing the scores of fitness and personality traits of children who experienced various educational techniques, the researchers found no significant differences. Then signs such as the duration of breastfeeding, the age of toilet training, etc., were grouped into two groups - approved in psychoanalysis and not approved. There was no impressive correlation between lax parenting and favorable personality development; in fact, some coefficients were even negative. This suggests that the methods of education, as such, may not be as important as the feelings directed at the child. In fact, all of this research has focused more on what parents do than how they do it. Style parental behavior in relation to the child was often mentioned, but he was not the subject of effective study.
Although the question of the different distribution of personality types has not yet been resolved, it is likely that all personality types can be found in all societies. If this were not the case, stories translated from one language to another would be incomprehensible. Of course, those who share common culture, are characterized by similar patterns of behavior, but a distinction must be made between the façade of conventional behavior and what the individual is disposed to actually do. Personality should be defined in terms of its potential actions, not overt behavior. It manifests itself in spontaneous propensities for action, which are often restrained.
There are many concepts of personality, but most psychiatrists and psychologists use this term to refer to a particular style of behavior that characterizes a given individual, which the best way illustrated by his characteristic ways of dealing with people. This concept refers to something unique. While most meanings are learned through participation in organized groups, in each individual they appear in a special combination. It is difficult to imagine how one could explain the formation of something individual from the point of view of culture - conventional patterns, apparently, are followed by everyone in the group. If personality is a product of culture, everyone who shares a common cultural heritage should be like the rest. However, it is precisely the fact that each person is not like the others that needs to be explained.
The wide spread of studies in the field of "culture and personality" is quite surprising in view of the questionable evidence on which such work is based. In many studies of the practice of child rearing, the correlation coefficients are very low, and the facts presented in various works are contradictory. Many of the statements that are made regarding various groups, seem plausible only when people are viewed from a very long distance. The literate members of the studied primitive tribes were amazed at what was said about them; many Americans were surprised by Gorer's publication of their national character, just as Japanese scholars were unimpressed by the studies of Ruth Benedict and Gorer. Because the concepts of "modal personality" and "national character" are so tenuous, generalizations based on them are dangerous. The political theorist who claims that people in a particular country are more susceptible to communism because they are toilet trained in a particular way is stepping on a very thin ice, if there is any ice underneath it at all. national character, despite the scientific forms of its study, is in many ways similar to a respectable ethnic stereotype, acceptable primarily to those who are not familiar enough with the people in question.