Plan - summary of the lesson "Philosophical ideas about the social qualities of a person. Man, individual, personality. Needs, abilities and interests." Personality as a social quality of a person

Seminar No. 1

Topic: “Introduction. Philosophical ideas about the social qualities of man.”

1. 
   The system of modern sciences and methods of scientific knowledge
2. 
   Man, individual, personality
3. 
   Activities, their structure and types
4. 
   Needs, abilities, interests
5. 
   Social behavior. Values. The purpose and meaning of human life

Homework:

1. 
   Social studies 10th grade: textbook for general educational institutions: basic level [L.N. Bogolyubov, Yu.I. Averianov, N.I. Gorodetskaya, etc.]; edited by L.N. Bogolyubov; Russian Academy of Sciences, Russian Academy of Education, publishing house "Prosveshcheniye". - 7th ed. - M.: Prosveshcheniye, 2011. §3, § 5, § 7, pp. 67-72.
2. 
   Lecture No. 1
3. 
   Find a definition of general scientific methods of cognition: observation, experiment, analysis, synthesis
4. 
   Using the textbook (pp. 29-30), fill out the table “Philosophers on the meaning of life”

Seminar No. 2

Topic: “The problem of the cognizability of the world. Diversity of the world of communication"

1. 
   Do we know the world?
2. 
   Features of scientific knowledge. Types of worldview
3. 
   Structure, functions, levels of communication
4. 
   Freedom and responsibility of the individual

Homework:

1. 
   Social studies, 10th grade: textbook. §6 pp.55-61, §7 pp.72-74
2. 
   Lecture No. 2
3. 
   Orally answer questions about the document in the textbook on pp. 65-66
4. 
   In writing, using the textbook (pp. 72-73), fill out the table “Understanding freedom and responsibility of the individual in different historical eras”

Seminar No. 3

Topic: “Society as a complex system.”

1. 
   What is society? Spheres of public life.
2. 
   Society and nature. Social progress. Forms of social development.
3. 
   Civilization and formation. Typology of societies.
4. 
   What is globalization? Global problems of humanity.
5. 
   International terrorist threat to modern civilization.

Homework:

1. 
   Textbook Social Studies, grade 10: § 1, 2.
2. 
   Lectures No. 3, 4.
3. 
   Answer questions 1 and 2 to the document in the textbook p. 16-17 in writing.
4. 
   Prepare reports or presentations on global problems of humanity.
5. 
   Select examples of international terrorism from the media.

Seminar No. 4

Topic: “Spiritual culture of the individual and society. Science and education in the modern world."

1. 
   Spiritual life of society.
2. 
   The concept of culture, its main functions and forms.
3. 
   Features of youth subculture.
4. 
   Science: types, functions. Ethics of science.
5. 
   Education system in the Russian Federation. General trends in the development of education.

Homework:

1. 
   Textbook Social Studies: § 8, 9.
2. 
   Lectures No. 5, 6.
3. 
   Complete tasks No. 1, 3 on p. 89, task 2 on p. 99 of the textbook.
4. 
   Prepare a message or presentation about youth subculture.

Seminar No. 5

Topic: “Morality, art and religion as elements of spiritual culture.”

1. 
   The origin of morality, its functions.
2. 
   Moral categories.
3. 
   Religion as part of spiritual culture.
4. 
   Art and spiritual life.
5. 
   Trends in the spiritual life of modern Russia.

Homework:

1. 
   Social studies, grade 10: § 10, 11.
2. 
   Lecture No. 7.
3. 
   Prepare presentations about world religions (Buddhism, Christianity, Islam).
4. 
   Using the textbook material (§ 11), formulate the main trends in the spiritual life of Russia.

Seminar No. 6

Topic: “The social structure of society. Social norms and deviant behavior."

1. 
   Types of social groups.
2. 
   Social stratification and social mobility.
3. 
   Social status and social role.
4. 
   Types of social norms.
5. 
   Social control and types of sanctions.
6. 
   Deviant behavior, its forms, causes.

Homework:

1. 
   Textbook Social Studies, grade 10, § 14, 16.
2. 
   Lectures § 14, 15.
3. 
   Write down in your notebook for seminar work 5 examples of innate and achieved statuses that you currently possess.
4. 
   Answer question No. 2 to the document on page 182 of the textbook.

Seminar No. 7

Topic: “Social conflict. Social stratification of modern Russia".

1. 
   Basic forms of social interactions.
2. 
   Types, stages, causes of social conflicts.
3. 
   The role of conflicts in society. Ways to resolve social conflicts.
4. 
   Social processes in modern Russia. Social structure of modern Russian society.
5. 
   Youth as a social group. Social roles in adolescence.

Homework:

1. 
   Textbook Social Studies, grade 10, § 15 pp. 162-166, § 19 pp. 207-213.
2. 
   Lectures No. 16, 17.
3. 
   Complete assignments No. 1, 2 in writing on page 172 of the textbook.
4. 
   Prepare a report on youth policy in the Russian Federation.

Seminar No. 8

Topic: “The most important social communities and groups.”

1. 
   Types of ethnic communities.
2. 
   Interethnic relations, interethnic conflicts.
3. 
   National policy of the Russian Federation.
4. 
   Family, its main functions, types.
5. 
   Family and marriage.
6. 
   Current demographic situation in the Russian Federation.

Homework:

1. 
   Textbook Social Studies, grade 10, § 17, 18.
2. 
   Lectures No. 18, 19.
3. 
   Answer in writing question No. 1 to the document in the textbook on p. 194, question No. 3 to the document on p. 206.
4. 
   Compare statistical data on the life expectancy of men and women, mortality and birth rates in the Bryansk region and in Russia.

Seminar No. 9

Topic: “Politics and power. The state as a political institution."

1. 
   The concept of power, types of power.
2. 
   Political activity and society.
3. 
   The structure of the political system of society.
4. 
   Signs of the state, its functions.
5. 
   Theories of the origin of the state.
6. 
   Features of modern states.

Homework:

1. 
   Textbook Social Studies, grade 10, § 20, 21.
2. 
   Lectures No. 20, 21.
3. 
   Make a comparative analysis of theories of the origin of the state, highlighting their advantages and disadvantages.
4. 
   Using the media, find information about interstate integration.

Seminar No. 10

Topic: “Form of the state. Personality and State".

1. 
   Forms of government, forms of territorial government.
2. 
   Typology of political regimes.
3. 
   Signs of a rule of law state.
4. 
   The essence of the political process.
5. 
   Political participation, its types. Political status, political role of the individual.
6. 
   Functions, types of political leaders.

Homework:

1. 
   Textbook Social Studies grade 10, § 10 pp. 234-237, § 22 pp. 241-244, § 24 pp. 262-268.
2. 
   Lectures No. 22, 23.
3. 
   Answer questions No. 1, 3 in writing to the document on page 240 of the textbook.
4. 
   Find information about the causes and characteristics of extremist forms of political participation.

Seminar No. 11

Topic: “Participants in the political process.”

1. 
   Characteristics of civil society.
2. 
   Main components of the electoral system.
3. 
   Principles of democratic elections, types of electoral systems.
4. 
   Political parties and movements, their classification.
5. 
   Basic political ideologies.
6. 
   The role of the media in the political life of society.

Homework:

1. 
   Textbook Social Science § 22 pp. 246-249, § 23 pp. 251-256.
2. 
   Lectures No. 24, 25.
3. 
   Answer orally questions No. 1, 2 to the document on pp. 260-261.
4. 
   Prepare a report on modern Russian political parties.

Seminar No. 12

Topic: Economics as a science and economy. Market.

1. 
   Economics as a science and economy
2. 
   Main issues of economics. Types of economic systems.
3. 
   Division of labor, specialization exchange. Rational consumer behavior
4. 
   Market mechanism: supply and demand. Market equilibrium
5. 
   Basic market structures: perfect and imperfect competition.

Homework:

1. 
   Social studies, 11th grade. § 1, pp.6-9; § 3, pp.29-36; §4, pp.43-45; §11, pp.125-129.
2. 
   Lectures No. 8, 9.
3. 
   Complete task No. 2 on page 15 of the textbook (fill out the table “Sections of economic science”)
4. 
   Answer questions 1, 2, 3 to the document on pp. 132-133 in writing.

Seminar No. 13

Topic: “The role of firms and the state in the economy.”

1. 
   Production costs, profit.
2. 
   Organizational and legal forms of business organization in the Russian Federation, sources of business financing.
3. 
   Fundamentals of management and marketing.
4. 
   Economic functions of the state, mechanisms of state regulation of the market economy.
5. 
   The state budget.
6. 
   Functions, types of taxes.

Homework:

1. 
   Textbook Social Studies, grade 11, § 4, pp. 45-51, § 5, pp. 53-59, § 6, § 7.
2. 
   Lectures No. 10, 11.
3. 
   Complete written assignments No. 1, 2, 3, 4 on p. 53.

Seminar No. 14

Topic: “GDP, its structure and dynamics. Labor market and unemployment."

1. 
   Main macroeconomic indicators.
2. 
   Economic growth, its types, phases of the economic cycle.
3. 
   Labor market.
4. 
   Types of unemployment.

Homework:

1. 
   Textbook Social Studies, grade 11, § 1, pp. 10-13, § 2, § 9.
2. 
   Lecture No. 12.
3. 
   Orally answer the questions on the document on pages 26-27.
4. 
   Using the media, find data on the unemployment rate in the Bryansk region and in Russia. Compare these indicators and draw a conclusion.

Seminar No. 15.

Topic: “Money, banks, inflation. World economy".

1. 
   Money. Banking system.
2. 
   Inflation, its types, social consequences.
3. 
   Results of market reforms in the Russian Federation.
4. 
   World economy.

Homework:

1. 
   Textbook Social Studies 11th grade, § 8, 10.
2. 
   Lecture No. 13.
3. 
   Prepare a report on the economic policy of the Russian Federation.
4. 
   Using § 10 of the textbook, find material about the foreign trade policy of modern states.

Seminar No. 16.

Topic: “Legal regulation of public relations.”

1. 
   Understanding the law. Signs, functions of law
2. 
   Legal and moral standards
3. 
   Legal system
4. 
   Concept, types of forms of law
5. 
   Types, effect of normative legal acts. The procedure for the adoption and entry into force of laws of the Russian Federation
6. 
   Legal relations and offenses

Homework:

1. 
   Textbook “Social studies. 10th grade", §25, 26, 27
2. 
   Lectures No. 26, 27
3. 
   Answer in writing questions No. 5, 6 to the document on p. 282 and question No. 2 to the document on p. 294
4. 
   Orally complete task No. 4 on page 305 of the textbook

Seminar No. 17.

Topic: “Fundamentals of constitutional law.”

1. 
   Fundamentals of the constitutional system of the Russian Federation. System of government bodies of the Russian Federation
2. 
   Law enforcement agencies of the Russian Federation. Judicial system of the Russian Federation
3. 
   The procedure for acquiring and terminating citizenship in the Russian Federation
4. 
   Environmental human rights
5. 
   Military duty of a citizen in the Russian Federation
6. 
   Rights and obligations of the taxpayer

Homework:

1. 
   Textbook “Social studies. 11th grade”, § 20, 21
2. 
   Lectures No. 28, 29
3. 
   Complete tasks No. 1 and No. 2 on pp. 234-235 of the 11th grade textbook.

Seminar No. 18.

Topic: “Civil law and family law.”

1. 
   Basic elements of civil legal relations. Property and non-property rights
2. 
   Intellectual property rights. Inheritance. Civil rights protection
3. 
   Subjects and objects of family legal relations. Lawful and unlawful actions of family members.
4. 
   Marriage and divorce. Rights and responsibilities of spouses
5. 
   Rights and responsibilities of children and parents

Homework:

1. 
   Textbook “Social studies. 11th grade”, §22, 23.
2. 
   Lectures No. 30, 31
3. 
   Complete task No. 1 on p. 258 of the textbook, tasks No. 1, 2 on p. 270
4. 
   Answer the questions about the document on page 258 of the 11th grade textbook.

Seminar No. 19.

Topic: “Labor law and labor relations.”

1. 
   Subjects of labor law
2. 
   Hiring procedure
3. 
   Employment contract: concept and types, procedure for conclusion and termination
4. 
   Collective agreement. Labor disputes and the procedure for their resolution
5. 
   Legal basis of social protection and social security

Homework:

1. 
   Textbook “Social studies. 10th grade", §28, pp. 310-312, 11th grade, §24
2. 
   Lecture No. 32
3. 
   Complete written assignment No. 1 and orally assignment No. 3 on page 283 of the textbook “Social studies, grade 11”
4. 
   Read articles No. 21 and 22 of the Labor Code of the Russian Federation on the fundamental rights and obligations of participants in labor relations

Seminar No. 20.

Topic: “Administrative law. Criminal law".

1. 
   Administrative law and administrative legal relations
2. 
   Corpus delicti. Types of crimes
3. 
   Criminal liability. Features of criminal liability of minors
4. 
   Circumstances mitigating, aggravating and excluding criminal liability

Homework:

1. 
   Textbook “Social studies. 10th grade”, §28 p.307-309, 11th grade - §27 p.308-312
2. 
   Lecture No. 33
3. 
   Complete task No. 4 in the 11th grade textbook, pp. 350-351

Seminar No. 21.

Topic: “International Law”.

1. 
   Principles, sources of modern international law
2. 
   Protection of human rights and freedoms through the UN
3. 
   European human rights system
4. 
   International protection of human rights in peacetime and wartime

Homework:

1. 
   Textbook “Social studies. 11th grade", §28
2. 
   Lecture No. 33
3. 
   Complete tasks No. 1 and No. 4 on p. 328 of the 11th grade textbook.

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-2.jpg" alt=">PHILOSOPHICAL VIEWS ABOUT SOCIAL QUALITIES OF HUMAN">!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-5.jpg" alt="> Antiquity Man is part of the cosmos, i.e."> Эпоха античности Человек-часть космоса, т. е. микрокосмос. Человек наделен душой и телом. Душа и тело неразделимы. Платон- человек –это духовное существо. Идеи определяют бытие человека. Душа нематериальна. Аристотель -человек- есть живое существо, наделенное разумом, а душу человека считал формой существования тела. Платон и Аристотель!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-6.jpg" alt="> Ancient China and India In China, it was believed that man"> Древние Китай и Индия В Китае считали, что человек должен следовать своей судьбе В Индии верили в переселение душ!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-7.jpg" alt="> Ancient Greece Man is the measure of everything that exists. Unchangeable"> Древняя Греция Человек- мера всего существующего. Неизменны законы природы, а изменчивы человеческие представления о природе.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-8.jpg" alt="> Middle Ages God is the creator of everything. Man is God’s creation."> Средние века Бог-творец всего. Человек-творение бога. Душа- бессмертна, тело- смертно.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-9.jpg" alt="> Renaissance Man is a thinking being and his possibilities are limitless"> Эпоха Возрождения Человек- мыслящее существо и его возможности безграничны Человек- разумное существо, обладающий свободой выбора и творчества Р. Декарт- «Мыслю следовательно существую» Человек- творец и он сам творит свою судьбу!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-10.jpg" alt="> Modern times I. Kant, G. Hegel, K. Marx"> Новое время И. Кант, Г. Гегель, К. Маркс Разум был выведен за пределы самого человека Разум стал абсолютной идеей, а человек- частица мирового разума. К. Маркс- человек-совокупность общественных отношений!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-11.jpg" alt="> Modern concepts proceed from the fact that Man is a biosocial being, the highest"> Современные концепции исходят из того, что Человек- биосоциальное существо, высшая ступень животного типа Задание- п. 2. 1 стр. 58 -61 законспектировать!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-12.jpg" alt="> Individual This is a representative of the human race, endowed with special,"> Индивид Это представитель человеческого рода, наделенный особыми, отличительными от других людей чертами Индивидуальность- оригинальные специфические черты человека, которые выделяют его из себе подобных!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-13.jpg" alt="> Distinctive personality traits External (skin color, blood type...) Psychological"> Отличительные черты индивидуальности Внешние (цвет кожи, группа крови…) Психологические (темперамент, характер, интеллект, потребности, способности, интересы) Социальные (отношения к собственности, место в социально-классовой структуре) Духовно-культурные!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-14.jpg" alt="> Fill in the missing words Each ………… is individual, but not everyone …………."> Вставьте пропущенные слова Каждый …………индивидуален, но не каждый …………. может стать ……………. . …………………. не рождаются, …………………. становятся!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-15.jpg" alt="> Personality Every person is individual, but not every individual can"> Личность Каждый человек индивидуален, но не каждый индивид может стать личностью!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-17.jpg" alt="> Personality This is integrity……………. . ……… ……, product …………………"> Личность Это целостность……………. . ……………, продукт …………… развития и включения ……………. в систему социальных ………………. . , посредством активной ………………… и …………. . .!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-18.jpg" alt="> Personality This is the integrity of a person’s social properties, a product of social"> Личность Это целостность социальных свойств человека, продукт общественного развития и включения индивида в систему социальных отношений, посредством активной деятельности и общения Личностью не рождаются, личностью становятся!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-19.jpg" alt=">As an integral social system, a personality has its own internal structure, consisting of levels Biological"> Как целостная социальная система личность имеет свою внутреннюю структуру, состоящую из уровней. Биологический уровень включает в себя природные, общие по происхождению качества личности (строение тела, половозрастные особенности, темперамент и т. д.). Психологический уровень личности объединяет ее психологические особенности (чувства, воля, память, мышление). Психологические особенности находятся в тесной взаимосвязи с наследственностью личности. Наконец, социальный уровень личности разделяется на три подуровня: 1. собственно социологический (мотивы поведения, интересы личности, жизненный опыт, цели), этот подуровень теснее связан с общественным сознанием, которое объективно по отношению к каждому человеку, выступая как часть социальной среды, как материал для индивидуального сознания; 2. специфически-культурный (ценностные и иные установки, нормы поведения); 3. нравственный.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-20.jpg" alt=">In sociology, modal, basic and ideal personality types are distinguished. Modal is called average personality type,"> В социологии выделяют модальный, базисный и идеальный типы личности. Модальным называют усредненный тип личности, который реально преобладает в данном обществе. Под базисным понимается тип личности, который наилучшим образом отвечает потребностям развития общества. Идеальный тип личности не привязан к конкретным условиям и рассматривается как эталон личности будущего.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-21.jpg" alt="> Personality qualities q. Mastering ………………. . q. Development……………. q. Social"> Качества личности q. Освоение ………………. . q. Развитие ……………. q. Социальная ………………. .!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-22.jpg" alt="> Personality qualities q. Mastering social functions q. Development of self-awareness q. Social activity">!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-23.jpg" alt="> What shapes personality Ø Heredity Ø Education Ø Social environment">!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-25.jpg" alt=">ACTIVITY AND THINKING. TYPES OF ACTIVITY AND CREATIVITY">!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-26.jpg" alt=">Activity is a manifestation of human activity in any area of ​​his existence Human activity:"> Деятельность-это проявление активности человека в какой-либо сфере его существования Человеческая деятельность: Во-первых: предполагает активность, которая связана с движением, взаимодействием различных предметов (объектов). Активность, в зависимости от форм движения бывает механической, физической, биологической, социальной и т. д. Во-вторых – взаимодействие человека или группы людей с окружающей средой, миром. В-третьих, это процесс сознательного и целенаправленного изменения человеком мира и самого себя. Человеческая деятельность преобразует мир, улучшает его, но нередко и портит.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-27.jpg" alt=">What is the difference between animal activity and human behavior"> В чем отличие деятельности животных от поведения человека В отличие от животных, человек не только приспосабливается к природе, но и посредством своей деятельности ее преобразует. В отличие от животных, которые живут в естественной (природной) среде и действуют на основе врожденных инстинктов, люди живут в среде социальной, являющейся результатом их сознательной трудовой деятельности, т. е. человек ставит цели, выбирает средства, прогнозирует свой результат!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-28.jpg" alt="> Difference between humans and animals Animals Humans Use"> Отличие человека от животных Животные Человек Используют только Изготавливает орудия естественные орудия труда и использует их как средство производства Поведение подчинено материальных благ инстинктам Осуществляет сознательную целенаправленную Не обладают творческую деятельность высокоразвитым мозгом и не умеют говорить Обладает высокоразвитым мозгом, мышлением и речью!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-29.jpg" alt="> Structure of activity The subject is the one who carries out the actions, has"> Структура деятельности Субъект - тот, кто осуществляет действия, обладает активностью, направленной на объект. Субъектом деятельности может быть отдельный индивид, группа людей, организация или государственный орган. Действия субъекта могут быть направлены на другого человека или на самого себя. Объект - то, что противостоит субъекту, то, к чему устремлена практическая и познавательная деятельность человека. Объектом деятельности может быть природа в целом или ее отдельные аспекты, а также различные сферы человеческой жизнедеятельности. Орудия- орудия труда, предметы быта, средства транспорта, книги, компьютер…!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-30.jpg" alt="> Nature of activity Goal is a subjective image of the desired result,"> Характер деятельности Цель - субъективный образ желаемого результата, «то, ради чего» (Аристотель) предпринимаются определенные действия. Средства труда - это различные устройства, помогающие человеку воздействовать на природу для усиления мускульных (а позднее и умственных) возможностей человека Результат Мотивы деятельности!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-31.jpg" alt="> Motives for activity Needs Social attitudes"> Мотивы деятельности Потребности Социальные установки Убеждения Интересы Сознательное и бессознательное в деятельности!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-32.jpg" alt="> Types of activities In human development, there are usually three leading"> Виды деятельности В развитии человека обычно выделяются три ведущих вида деятельности: игра, учение, труд. Игра, как особый тип взаимодействия, многими исследователями рассматривается как процесс, в ходе которого имитируются реальные действия, т. е. она является неким прообразом реальных действий, в ходе которых развиваются умения, навыки, способности человека. Труд как целесообразная деятельность человека начался с изготовлений орудий труда.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-36.jpg" alt="> Thinking is a process of human cognitive activity, characterized by"> Мышление это процесс познавательной деятельности человека, характеризующийся опосредованным и обобщенным отражением действительности. Мышление неразрывно связано с языком и речью.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-37.jpg" alt="> Forms (techniques) thinking analysis synthesis"> Формы (приемы) мышление анализ синтез сравнение обобщение абстрагирование понятие суждения умозаключения.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-38.jpg" alt="> Forms (techniques) thinking Analysis - mental decomposition of an object into components"> Формы (приемы) мышление Анализ- мысленное разложение предмета на составляющие его части или стороны. Синтез- мысленное объединение расчленяемых анализом элементов. Сравнение есть установление сходства или различия предметов. Обобщение - это мысленное выделение, фиксирование каких-нибудь общих существенных свойств, принадлежащих только данному классу предметов или отношений. Абстрагирование - это мысленное отвлечение, отделение общих, существенных свойств, выделенных в результате обобщения, от прочих несущественных или необщих свойств Понятие - это мысль, отражающая предметы в их общих и существенных признаках. Суждение - это такая форма мысли, в которой с помощью связи понятий утверждается или отрицается что-либо о чем-либо Умозаключение – это процесс мышления, позволяющий из двух или нескольких суждений вывести новое суждение.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-39.jpg" alt="> Creativity is a person’s cognitive-active ability to create high-quality"> Творчество это познавательно-деятельная способность человека создавать качественно новые материальные и духовные ценности. Специальной наукой, изучающей творческую деятельность, является эвристика. Ее назначение - создавать модели творческого процесса решения задач в условиях неопределенности.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-40.jpg" alt="> Creative abilities can be demonstrated: production and technical scientific"> Творческие способность можно проявлять: производственно-технической научной художественной изобретательской политической воспитательно-педагогической деятельности!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-41.jpg" alt="> Stages of creativity - awareness of the problem, formulation of the task;"> Этапы творчества - осознание проблемы, формулировка задачи; - сбор и изучение информации; - переключение на другие задачи или занятия: проблема уходит в подсознание; - озарение: проблема решается с неожиданной стороны; решение обнаруживается там, где поначалу его не пытались искать; - проверка: она может быть логической или экспериментальной: - оценка новизны найденного решения.!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-42.jpg" alt="> The main components of creativity Memory Expediency Intuition">!}

Src="https://present5.com/presentation/1/172406655_128734239.pdf-img/172406655_128734239.pdf-53.jpg" alt="> Name the socially significant qualities of your chosen profession that influence"> Назовите социально значимые качества выбранной вами профессии, которые влияют на формирование личности Профессиональные Эмоциональные Интеллектуальные Коммуникативные Организаторские Нервно-психологические!}

However, these main problems of the sociology of personality at different times were interpreted differently by representatives of individual sociological schools and directions, taking into account the philosophical tradition of considering a person.

The origin and development of ideas about man

historical From a perspective, the origin and development of ideas about man should obviously be attributed to the era of antiquity and associated with certain philosophical theories, since sociology as a science emerged much later. But the ancient Greeks had not yet developed a sense of personality, for man was not yet separated from the Cosmos and the universal substance. Socrates, who in modern Western literature is called the founder of human philosophy in its original version, was the first in the history of philosophy to begin purely anthropological problems. It is he who gives a detailed and scrupulous analysis of individual human qualities and properties.

First anthropological version

The ancient Greek philosopher Protagoras (c. 480 - c. 410 BC) distinguishes not only a person’s ability to think, but also all human subjectivity; he represents a person as a specific individual. Aristotle's teachings already contain two anthropological trends, which subsequently become central points of philosophical discussions right up to modern times. On the one hand, in his concept, man and nature are separated for the first time, requiring different approaches and different interpretations as qualitatively different realities. On the other hand, the emphasis is on the inextricable connection of a person with the whole world.

So, the ancient Greek cultural tradition develops concept of "homo sapiens" - "homo sapiens", the essence of which is to affirm the idea of ​​the difference between man and animal on the basis of rationality. This version turned out to be very fruitful and stable; it was thanks to it that the idea of ​​the omnipotence of the human mind and a strong rationalist paradigm arose both in philosophy and (later) in sociology.

Second anthropological version

A fundamentally new understanding of man is realized in Christianity and finally frees man from the power of cosmic infinity and vastness. But, having freed man from the power of the Cosmos and nature, Christianity made it dependent on God. This is how the godlike man, or “homo divinus,” appears.

since the establishment of Christianity, a person acquires a certain intrinsic value, independent of cosmogonic subjects, an ideal idea of ​​it emerges as the central and highest goal of the universe; all phenomena of the world are perceived from the point of view of human experience and values. Personality is not something animal, it also represents the divine principle. Christianity treats man as an unconditional value. It was Christianity that subsequently became the soil of European personalism, where the individual is understood as a kind of shrine, an absolute.

Third anthropological version

The third anthropological version is contained in naturalistic, positivist and pragmatic teachings. This the concept of “active man” - “homo faber”, which denies the specificity of the human mind. Here the essential difference between man and animal disappears, man is interpreted as a special type of animal, which simply has a large set of natural characteristics. All mental and spiritual phenomena, according to this version, are rooted in sensations, instincts and drives. Doctrine "homo faber" develops over time into a powerful theoretical direction and is embodied in the teachings of O. Comte and G. Spencer, and later in modern sociobiology.

Fourth anthropological version

The fourth version in the understanding of man and personality resolutely denies the belief in the progressiveness of “reasonable man,” “divine man,” and “active man.” In this version man is a being who strives, prefers and desires; the mind is regarded as a dead end of evolution, as a consequence of the loss of the “will to live.” In this version, irrational motives and subjectivist orientations predominate, but even here the person remains an individual. Only the main thing that determines it is the advantage of subconscious and intuitive officials. it can be called " homo affectus", that is, “a sensual person.”

Fifth anthropological version

The fifth anthropological version arises with the birth of post-industrial, post-modern society and becomes increasingly widespread at the turn of the 20th and 21st centuries. According to this version, man (as an individual, as a holistic and indivisible being) disappears. An idea of ​​modern man is being formed as a “divid” - a being internally split, decentered, fragmented, which, moreover, is not the center of either the Universe or earthly society. She has no sense of self-identity and internal integrity; she is not able to clearly identify either herself or herself with representatives of other social groups and communities. “I” and “Other” are constantly fighting in her, her mentality is ambivalent and contradictory, and her feelings, thoughts and behavior largely depend on the situation, showing examples of something fickle, unstable, initially changeable. This is a man of a new society, where traditional culture, traditional production and traditional politics also die, and society turns into technology, often just a virtual, immaterial society, populated by the same virtual “others” - either people, or gomuters, or cyborgs. Let's call her "homo divisus", or "split man", is internally divided.

Thus, the history of philosophical anthropology (i.e., the doctrine of man) shows how ideas about man and personality gradually emerge, become more complex and change. In one modification or another, these approaches find their manifestation in sociological teachings. All of them, regardless of the way they interpret a person and personality, have one thing in common: they recognize the human personality as a specific formation, directly or indirectly derived from social factors.

Further analysis of the problems of the sociology of personality requires consideration of sociological ideas about man as an individual. But since in the history of sociological thought there are many concepts of man, it is necessary to introduce certain criteria for their classification, comprehension and study. The first group of sociological concepts of a person includes those that define it or as a predominantly natural, biological being, or, conversely, as a predominantly social being.

Natural and social in man

In the history of sociological thought, the number of concepts where human social life was derived simply from biological factors and patterns was insignificant and was limited to social Darwinism and the racial-anthropological direction.

Sociobiology about man

Nowadays, ideas of this kind can be found in sociobiology, which is being developed through the efforts of E. Wilson, R. Trivers, C. Lumsden and some other scientists. They believe that man is a typical representative of the animal world, and her behavior has certain stable features common to the entire class of primates. On the one hand, representatives of this school of thought argue that animal behavior in many cases is social in nature. On the other hand, they defend the thesis about the biological (genetic) basis of people's social behavior. Even more, the genetic basis of a person plays a role in both individual and some forms of group behavior. Human beings are genetically programmed; in its historical development there is an interaction of specific human genes with emerging cultural forms. Critical of such views in general, many modern sociologists note that they are a response to the absolutization of the role of culture and society in the life of mankind, to the neglect of the biological component of human nature. It is not without reason that E. Wilson argues that Marxism is “sociology without biology” and that K. Marx mistakenly interprets human nature as exclusively a product of external social forces.

Man in Marxist sociology and Soviet practice

Obviously, some acute points in the criticism of theory and practice by sociobiologists Marxism in relation to man really exist. During the existence of the USSR, personality was understood only through K. Marx’s statement “the main thing in a person is not its abstract physical nature, but its social quality” and was cut according to the standards of sociality: a person was proclaimed to be a direct reflection of social relations. The main provisions of the concept of personality in those days were as follows: if you want to judge a specific individual, delve into his social position; what kind of life - such is the personality; social conditions change - the person automatically changes; personality can be sculpted, molded in accordance with the fundamental principles of communism. The biosocial nature of man was interpreted in the sense that the individual is a completely ethereal being; the process of personality formation in all the richness of its conscious and spontaneous aspirations, subjective uniqueness and originality was generally taken out of the analysis and not taken into account.

Thus, among sociological teachings there are concepts that connections "natural (biological) - social" in a person to absolutize his first or second component (sociobiology - Marxism). Therefore this ratio may be one of the criteria for constructing a typology of social theories of personality.

Rational and irrational in personality

The next criterion can be considered the relationship between the rational and the irrational in the interpretation of personality. Belief in the omnipotence of human reason and intellect (ration) is central to the positivist concept of O. Comte. In his opinion, social progress in general is a product of human mental development and activity; social progress depends on its intellectual basis. Later M. Weber develops the idea of ​​increasing rationality of social life, starting from the belief that there is a transition from the affective and traditional activities of the individual to value-based and ceremonial behavior.

The concept of "illogical actions". Pareto

But V. Pareto sees in the social actions and behavior of the individual advantage of illogical actions, which in his concept are the result not of conscious considerations, but of a person’s sensory state, a product of the irrational (from lat. irrationalie - stupid) mental process. He names the basis for such illogical actions "residuals" (from lat. residue - residue, sediment that remains after filtration) to emphasize their basis irrational nature, not subject to logical-experimental thinking. So, on the issue of the relationship between feelings and reason, V. Pareto without hesitation gives priority to the sense of personality, which, in his opinion, are the true driving forces of history. V. Pareto gives the name to ideological theories, doctrines, beliefs that are the basis of logical actions "derivations" which in linguistics means the formation of derivative words. Thus, he notes that derivations are secondary and derived from irrational residuals and, with their apparent logic, only mask the unchanging and incomprehensible nature of human actions.

Man in the sociology of Freudianism

Close in spirit to the concept of V. Pareto is instinctivism , as one of the currents of sociological psychologism, as well as sociology to Freudianism. According to S. Freud (1856-1939), the beginning and basis of the life of an individual, including the social one, is instincts, drives and desires, originally inherent in the human body. Human activity is the result of the struggle between two eternal forces - Eros (sexual instinct, life instinct, instinct of self-preservation) and Thanatos (death instinct, instinct of aggression, instinct of destruction). They are the main engines of progress, significantly influencing and even determining the activities of various social groups, peoples and states.

S. Freud's structural theory of personality

S. Freud owns structural theory of personality, according to which personality is a contradictory unity of three interacting spheres: “It”, “I” and “super-ego”. The central sphere of personality - "It"; it is a receptacle for unconscious irrational reactions and impulses. There is a constant uncompromising struggle between Eros and Thanatos, which supplies energy for all other spheres of the personality, being their engine.

The second sphere - "I" - to a certain extent represents rationality and prudence, the organized principle of the personality, capable of partially controlling blind irrational impulses and balancing them with the requirements of the outside world.

The third sphere of personality - "super-ego" - is interpreted by S. Freud as a product of culture, consisting of a complex of conscience, moral traits and norms of social behavior that society produces. All three spheres of personality are in constant interaction, mutually influencing each other. So, Iz. Freud is developing one of the possible attempts to explain personality with an emphasis on those internal foundations of spiritual life, which before him had rarely become the subject of attention of sociologists. His merit is the development of a new view of personality as a multidimensional, dynamic and contradictory being, which combines the conscious and unconscious, mental and irrational.

Neo-Froidism about man as a social being

Therefore modern neo-Froidism, especially the views of B. Fromm (1902-1980), has great attractive power, turning to the sources of human passions and hidden motives of human behavior. E. Fromm, unlike S. Freud, believes humans are inherently social beings, Therefore, for him, the key problem is not the disclosure of the mechanism for satisfying individual instincts, but the individual’s attitude to the world and his own kind.

Modern sociological thought is characterized by a moderate attitude towards the relationship between the rational and the irrational in the social life of the individual, which avoids one-sidedness and absolutization of one or another component. Nowadays in sociology it is beginning to predominate synthesized approach to the assessment of these two aspects of the inner life of the individual and his social behavior. At the beginning of the 21st century. are becoming more and more obvious the crisis of the “bare” rationality of a social person, and the impossibility of elevating the social characteristics of the individual only to its irrational manifestations. Personality in its entirety, in the totality of rational and sensory essential properties, is increasingly becoming the basis of sociological understanding and research.

Individual and collective principles of personality

The next criterion for constructing a typology of sociological teachings about personality may be the predominance individual or collective, suspinal principles in a person. Concepts that give primacy to the individual and his individualistic principles include the concepts symbolic interactionism And phenomenological sociology. They bring to the fore opinions about the predetermination of social realities by the world of individual aspirations and desires, embodied in the interaction of mutual subjects or in the spiritual relationships of individuals.

When emphasizing the primacy and superiority of collective ideas, we must remember the basic provisions of the sociological concept of E. Durkheim. According to it, the individual world of the individual is determined by the collective consciousness (ideas), which appear in the guise of society-God - the formative and formative principle. Here, the individuality of the individual is derived from supra-individual collective spiritual phenomena, being completely dependent and secondary in comparison with the latter.

Consciousness and behavior as personality characteristics

Another criterion is the analysis of personality primarily from the perspective study of consciousness or behavior (activity). In sociological concepts, where personality and S essence are clarified primarily through the prism of socially conditioned consciousness or the unconscious, include the already mentioned symbolic interactionism, phenomenological concepts, instinctivism VC with Freudian sociology. When we are talking about the social conditioning of behavior and actions of an individual, clarifying the causes and motives of human social activity, then it is advisable to turn to sociological concepts behaviorism.

Behaviorism and the problem of personality

This term comes from English. behavior - "behavior" and literally means the sociological science of behavior. The main meaning of behaviorism is the recognition of a single and universal mechanism for explaining social behavior through the formula: “stimulus”. According to representatives of this trend in sociology, the social behavior of an individual can only be understood through knowledge of the physiological characteristics of conditioned reflexes. The main postulate of behaviorism is contained in the requirement to describe and analyze only that in a person that directly contemplated and therefore her actions. The fundamental fundamental tenets of behaviorism is also the belief in the impossibility of direct observation and sociological study of consciousness, and especially the unconscious. But the social behavior of the individual is subject to recording and observation; through it and only thanks to it, sociology is able to elucidate the motivating factors of human activity and activity. Human behavior (and above all social actions) is a set of observable reactions to a set of experimentally fixed stimuli.

P. Sorokin’s model of the social structure of personality

Previous topics have already discussed sociological concepts that describe the current and future state of society (post-industrialism, postmodernism, sociological theories of globalization), as well as the essence, role and place of man in it. It is worth noting that the emergence of such new interpretations of man was preceded by theoretical model of the social structure of personality, developed by P. Sorok. He substantiates the position that personality is formed in a system of certain social coordinates. But since each individual belongs not to one, but simultaneously to several different social communities and groups, it is their unique combination that determines the social face, social weight and social position of such an individual. Consequently, as E. Babosy notes, each personality has not a one-dimensional, but a multidimensional, mosaic social structure. A person at the same time seems to be a whole, but falls apart into a number of “I”s, often dissimilar or even opposite. Such duality, and even more often the multiplicity of “I” of the same individual (or the mosaic nature of his personality) owe their existence to the fact that modern man is a subscriber not to one society, but to many communities and groups that do not coincide with each other. are not identical. In addition, each such community or group dictates imperatives of behavior to its members; this means that if an individual simultaneously enters several communities and groups, he is forced to feel and behave differently in each of them. P. Sorokin notes that in one and the same individual there will be as many different “I”s as there are communities and groups of which he was and is a member. And from here the conclusion is that with a change in a person’s place in the system of social coordinates, her position in society will inevitably change, therefore a new person appears. As we see, these provisions of P. Sorokin’s theoretical model of the social structure of personality are quite easily modified in postmodern vision of man, for in all cases we are talking about the fragmentation of the inner world of the individual in rapidly changing social conditions, about the formation of his mosaic “I”.

Basic questions of sociology of personality

Thus, various sociological interpretations of the essence, content and qualitative characteristics of personality consist in searching for answers to the following basic questions:

- what is decisive for a person: its biological or social characteristics?

- what most adequately defines personality: rational or irrational principles?

- what constitutes the core of personality, its individual unique characteristics or a set of social norms and values ​​of society?

- what best represents a personality: her consciousness or her behavior?

At the same time, in the history of sociological thought concepts are presented that contain not so veiled insights as sociological attempts to analyze and interpret personality in its connection with complex social realities. It is not for nothing that they are now defining the face of modern sociology of personality, trying to avoid simplified controversies and oppositions, striving to develop certain synthesized sociological compendiums.

Social role theories

This primarily concerns the diversity of sociological concepts and theories social roles. It was already mentioned earlier that it was through the concept of social role that many sociologists considered it possible to clarify the mechanisms of the individual’s entry into social life. The main concepts within the framework of role theories of personality are social status and social role.

Social status

Clarification of the place and role of the individual in the system of social communities, according to A. Yakubi, is possible through the disclosure of the concept of “social status”. Social status personality is its position in the social system, associated with belonging to a particular social group or community, analysis of its social roles and the quality and degree of their fulfillment. Social status covers a general characteristic of an individual’s position in society: profession, qualifications, the nature of the work actually performed, position, financial situation, political influence, party and trade union affiliation, business relations, nationality, religiosity, age, marital status, family ties - that is, everything what G. Merton calls a “status set”. In sociology there are social statuses are assigned, or received regardless of the subject, most often from birth (race, gender, age, nationality), and achieved, or acquired through the individual’s own efforts (marital status, party affiliation, membership in a certain public organization, trade unions, etc.).

Social role

A social role is the expected typical behavior of a person associated with his social status. A person in public life usually performs several social roles, which form, according to G. Merton’s terminology, a “role set.” The social roles of a particular individual can be formally established (through a law or other legal act) or have an informal nature (for example, moral standards of behavior in a particular society).

Main characteristics of the role in the teachings of T. Parsons

One of the first attempts systematization of social roles belongs to T. Parsons. In his opinion, every role can be described by five main characteristics:

1) emotional (one role requires emotional restraint, the other requires complete uninhibition);

2) way (some are inherent in the personality organically, others are conquered by it);

3) promotion (some roles are formulated and strictly limited, and some are unclear and blurred);

4) degree of formalization (action in accordance with strictly established rules and regulations or arbitrary action);

5) the nature and direction of motives (focused on personal income or the common good).

Interpersonal and internal personality conflicts

One of the fundamental foundations of the role theory of personality is recognition of the dependence of the social role of a person as a social being on the expectations of other people, related to their understanding of the social status of a particular individual. The discrepancy between ideas about the social role of a particular individual and real behavior is the basis social conflicts, usually have an interpersonal nature. Internal personality conflict can arise as a result of a person fulfilling several social roles that are incompatible with each other; its consequence is mainly stress. The role of sociology is to identify pre-conflict and pre-stress situations or the soil for their emergence and to search for specific ways to harmonize social roles.

Social attitude theories

A prominent place in the sociological thought of our time is occupied by theories of social settings in which personality is the result of attitudes, they are formed by society by the very fact of constant everyday action, influence, pressure on the individual. The accumulation by a person of various attitudes during his life leads to the fact that he gets used to it to be a person; it consists of a fundamental attitude towards being a person.

The term "attitude" in psychology and sociology

Term "installation" first used by W. Thomas and F. Znaniecki in their joint work “The Polish Peasant in Europe and America” to analyze the connections between the individual and the social organization into which he falls and subsequently becomes a member. By social attitude they understand the individual’s psychological experience of the value, significance and meaning of a social object, the individual’s state of consciousness regarding a certain value. If in psychology an attitude is defined by the English word "set" and is studied primarily as a psychophysiological phenomenon of interaction individual and environment, That V sociology, the attitude is captured by another English term "attitude" and contains a wide range of interactions between the individual and the social environment.

Dispositional theory of self-regulation of personality behavior

In modern conditions, these initial provisions are further developed in dispositional theory of self-regulation of social behavior of the individual (from lat. dispositio - placement), which is now represented by the famous Russian sociologist V. Yadov. Personal disposition means a person’s predisposition to a certain perception of the conditions of activity and to a certain behavior in these conditions. Dispositions are divided into higher And below, .All dispositions regulate the general direction of a person’s behavior and include his concept of life, value orientations, generalized social attitudes toward typical social objects and situations, as well as situational social attitudes (i.e., a person’s predisposition to a certain type of behavior in a certain situation, which recently developed in a specific subject and social environment). Lower dispositions are a tendency to behave in certain areas of activity and the direction of actions and actions in ordinary typical situations that do not require the involvement of higher levels of consciousness.

Types and structure of dispositions

Structurally, dispositions have three components:

1) cognitive (person’s awareness of the installation object at an abstract-theoretical level);

2) affective (emotional object assessment);

3) conative, or behavioral (will and desire for action, a kind of front directed towards an object).

In Western sociology, concepts related to social attitudes are gaining widespread recognition and use in applied empirical research, especially in the study of social consciousness and its content, social thought and its stability or variability, political behavior of people during an election campaign, etc.

Reference group theories

at the end of the 20th century in Western, as well as Ukrainian sociology, the number of researchers who develop theories is growing rapidly reference group. This is due to the already mentioned crisis of macrostructural ideas about society and the inability of broad social formations to ensure comfortable well-being and existence of the individual in their diversity. But it is increasingly recognized that reference groups are more consistent with the aspirations, interests and needs of the individual, since she herself chooses them and wants to belong to them.

Definition of reference group

reference group in sociology they understand the social group to which an individual orients his behavior, to which he belonged in the past, now belongs, or would like to belong in the future. Various groups can serve as reference groups. social communities - from family to class, from religious community to production cooperative or political party.

Reference groups in transitional types of societies

The concept of a reference group is being actively developed in Ukrainian sociologist, which was facilitated by the collapse of the USSR and the crisis phenomena of the transition period. Within the former Soviet Union, the state forcibly took over the roles of various reference groups, depriving the individual of the right and freedom of choice, therefore, in the recent past, the person faced the problem of the impossibility of the desired social identification. In modern conditions of the search for new identities, when a person must make a choice of his life path, choose prospects for life and activity, determine with whom he will build a future and what this future should be like, because no one else will solve these issues for him - in these in the conditions of the crisis of the old society and the birth in the throes of a new system, one of the main reference groups becomes national community.

National community as a reference group

This understanding of reference groups is very close to the Ukrainian social tradition: almost constant stay under the rule of other, hostile or hostile Ukrainians, states developed in them an understanding of the need to unite in their ethnic community and look for reference support groups in their own national environment. For example, among the Ukrainian peasants of Galicia, agricultural cooperation, in cities - credit unions with the eloquent slogan “One of our own in our own way”, in emigration they contributed to the preservation of a strong Ukrainian diaspora in an internationally diverse environment religious communities - both Orthodox and Greek Catholic, which became centers of not only religious, but also cultural, social and generally full-blooded social life of Ukrainians in a foreign land.

New types of communities and public organizations in the era of globalization

In the era of globalization, the process of community formation has crossed the boundaries of nation states; Currently, the main structural links of the global mega-community that is being formed are new type of community that unite representatives of different races and peoples. These communities are mainly informal in nature, voluntary associations of people mainly with common interests, ways and forms of spending free time, lifestyles and fashion, etc. Often local communities, being the primary centers of civil societies in their countries, not only acquire a global character, but also undergo a process of institutionalization, turning first into local ones, and subsequently into international non-governmental or non-governmental public organizations (NGO). A researcher of this problem, V. Stepanenko, gives an example of the development of the now powerful and influential human rights organization Amnesty International. (Amnesty International) , which began its history with a small British non-governmental organization initiated by the English lawyer P. Benenson in 1961 in London on the basis of a community of like-minded people regarding the need to prevent miscarriages of justice and convict the innocent, as well as proper conditions for their detention in places of detention. Now Amnesty International, with a staff of 320 people, covers a network of up to 1 million members, volunteers and donors in more than 140 countries, including Ukraine. According to his calculations, the network of international NGOs and national public organizations focused on international activities is actively developing at the beginning of the 21st century. numbered up to 50 thousand such organizations, and their number over the last 20 years of the 20th century. increased almost 4 times. This is clear evidence of the desire of millions of people to unite in order to achieve a global public good, that is, unification and solidarity in overcoming the consequences of natural disasters, preventing conflicts and humanitarian disasters, combating the HIV/AIDS epidemic, solving environmental problems, protecting human rights, etc. .d. Consequently, the logic of modern globalization development with the active participation of the human subject can be presented as follows: “local reference groups - local communities - local non-state organizations within one society within its national-territorial borders - international communities and NGOs - humanity as a mega-society - global civil society ".

Problems of society have always been part of the range of philosophical interests. But in scientific thought from the 18th to 20th centuries. One can note a kind of revolution in ideas about society. The idea arose that there is a special object of scientific knowledge - “society”, which is not a simple sum of the people who make it up. The unification of people into large aggregates gives rise to a new quality that is subject to different laws than the behavior of an individual. Therefore, a social philosophy was formed in which society was considered, in the words of the philosopher S. N. Bulgakov, as “a special way of approaching life in which the individual is extinguished for the sake of the aggregate.”

Social philosophy surveys social life as a whole and studies social institutions. One of the most important problems is the relationship between the individual and society - in general terms, that is, regardless of the types of social organization. Social philosophy examines the conditions under which society maintains its integrity, it comprehends the methods by which social life is cognized, it generalizes the experience of the social sciences.

In the history of philosophy, two main approaches can be distinguished: classical and postclassical.

Classic approach to society excluded the subjective world of the individual from theoretical consideration. From this point of view, social reality does not depend on subjective actions, although it is composed of them. In this regard, philosophers sought to discover a social structure that would not depend on subjective actions and would thereby be decisive for society as a whole.

Within the framework of the classical approach, two directions can be distinguished. Some thinkers, for example, Hegel, believed that the unity of society is ensured by spiritual culture. Others, such as Marx, considered the main factor to be economics, economic life.

Individual, individuality, personality

Society is a system of concrete historical social connections, a system of relationships between people. An individual person is also a certain system with a complex structure that does not fit into the spatial and physical framework of the human body.

The method of structural analysis helps to isolate those stable components that make up the concepts of “person”, “individual”, “personality” and “individuality”. For a long time in Russian literature they were almost indistinguishable and were used as something interchangeable, which led to great theoretical confusion. Meanwhile, the concepts of “individual”, “personality”, “person” are of the same order, but not identical. At the same time, one should not go to the other extreme - a sharp distinction and opposition of these concepts. The very obvious fact that man, on the one hand, is a part of nature, a natural being of a special kind, and on the other hand, is part of socio-practical existence, suggests that in its structure the concepts of “man”, “personality”, “individuality” include both social and natural (biological) components, although in different dimensions and relationships.

Man as a system is a relatively stable unity of elements and their relationships, identified on the basis of the principles of conservation, or invariance, as well as the unity of the internal content of the system and its external relationships. Structure is a relatively stable way of organizing and self-organizing such elements of the system that, when conditions change, remain stable, stable, and without which the system loses its former quality.

Such invariant elements of the concept of “man” as a system are social and natural, since they are preserved and remain relatively unchanged with all modifications of this concept (personality, individuality). Biological and social are two classes of stable components (substructures) that make up the structure of a person as an integral system.

The most general, generic concept is the concept of man. A person is a subject of socio-historical activity and culture, or, more precisely, a subject of these social relations and thereby the global historical and cultural process. By its nature, it is an integral biosocial (biopsychosocial) system, a unique creature capable of conceptual thinking, producing tools, possessing articulate speech and moral qualities.

As for the concept of an individual, this is a single representative of the human race, an individual person, regardless of his real anthropological and social characteristics. A born child is an individual, but he is not yet a human individual. An individual becomes an individual as he ceases to be just a “unit” of the human race and acquires relative independence of his existence in society, becomes a personality.

In the question of the relationship between society and the individual, two tendencies often appear: either their dualistic opposition, or the dissolution of the individual in the system of social relations. The antinomy of the social and the individual is overcome if we keep in mind that the individual is not just a single empirical being “embedded” in society, but an individual form of existence of the same society.

Of course, each individual, being a representative of the human race, a bearer of the generic qualities of a person, is at the same time a unique individuality, which (unlike the race) is not eternal and disappears with the death of a given individual. But it does not at all follow from this (as it may seem with a purely quantitative approach to the question) that the individual is fundamentally opposed to the social, because from the point of view of quality, the individual and society are of the same type (although not identical). They cannot be opposed, because the individual is a social being and every manifestation of his life (even if it does not appear in the direct form of its collective manifestation) is a manifestation of social life. It is equally unlawful to identify the individual and society, since each individual, possessing general characteristics of the species, can also act as an original individual.

The human individual, taken in the aspect of his social qualities (views, abilities, needs, interests, moral beliefs, etc.), forms the concept of personality. Personality is a dynamic, relatively stable integral system of intellectual, socio-cultural and moral-volitional qualities of a person, expressed in the individual characteristics of his consciousness and activity. Although the natural basis of a personality is formed by its biological characteristics, the determining factors of its development (essential basis) are not its natural qualities (for example, this or that type of higher nervous activity), but socially significant qualities. The personality is characterized by awareness of the motives of one’s behavior, constant work of consciousness and will aimed at self-realization and the disclosure of individual abilities. A complex of unique qualities and actions characteristic of a given person is expressed in the concept of “individuality.”

Personality is a dialectical unity of the general (socio-typical), the particular (class, national, etc.) and the separate (individual). In specific historical circumstances, it acts as an integrity, the type of which is formed by a certain social system. Personality is the reality of the individual as a social phenomenon and subject who realizes himself in various types of social communication and action.

The social qualities of a person are manifested in her actions, actions, and in her attitude towards other people. Based on these externally manifested actions, as well as through questionnaires, tests and introspection (self-observation), one can to a certain extent judge the inner world of a person, his spiritual and moral qualities (both positive and negative). This creates the possibility of not only objective knowledge of the social qualities of an individual, but also a formative influence on them. Knowledge of the structure of personality is possible both in general theoretical terms and in terms of empirical studies of certain aspects of this structure by individual sciences - biology, psychology, physiology, sociology, pedagogy, etc.

The internal content of a personality, its subjective world, is not the result of the mechanical introduction of various external influences into its consciousness, but the result of the internal work of the personality itself, during which the external, having passed through the subjectivity of the individual, is processed, mastered and implemented in practical activity. The resulting system of social qualities brought up and independently developed by the individual manifests itself in a subjective form (ideas, values, interests, orientation, etc.), reflecting the interaction of the individual with the surrounding objective world. Depending on the nature of social relations, the level of knowledge and willpower, the individual gains the opportunity to exert more or less influence on the factors of his development.

The concept of “personality” characterizes a person as an active subject of social relations. At the same time, each person is not only a subject, but also an object of activity, a set of functions (roles) that he performs due to the established division of labor, belonging to a particular class or social group with their ideology and psychology. The worldview of an individual, formed by the social environment, education and self-education, is one of its most important qualities, its “core”. It largely predetermines the direction and characteristics of all socially significant decisions and actions.

The social structure of the individual is formed in both production and non-production spheres: social activities, family, and everyday life. The degree of development of a person directly depends on the richness of real social relations in which he is included. Society, humanity, is objectively interested in creating conditions that ensure the comprehensive development of the individual, the formation of bright, spiritually and morally rich individuals.

Individuality is a unique, original way of being for a specific person as a subject of independent activity, an individual form of human social life. Personality is social in its essence, but in its mode of existence it is individual. Individuality expresses the individual’s own world, his special life path.

Individuality is revealed in the originality of a particular individual, his ability to be himself among others. Natural inclinations and innate characteristics play an important role in the development of individuality. Individuality is the unity of unique and universal properties of a person, formed in the process of interaction of his qualities - general, typical (universal human natural and social characteristics), special (specific historical, formational) and individual (unique physical and spiritual-mental characteristics). With the historical development of human activity, the individualization of man and his relationships in various areas of life is increasingly developing. The formation of individuals is the greatest value, since the development of the diversity of individual abilities and talents, their competitiveness in historical terms is one of the necessary conditions for social progress.

The rich experience of philosophical and anthropological research, and above all the problems of personality, its spiritual self-improvement is presented in the history of Russian philosophy. As V.V. Zenkovsky noted, Russian philosophy is anthropocentric in nature. The works of Russian thinkers demonstrate a variety of approaches to personality problems: from religiously oriented to positivist, naturalistic and materialistic.

History of ideas of Russian philosophers of the 18th-20th centuries. about the concept of personality is closely related to the peculiarities of the development of philosophical thought in the country. Firstly, in contrast to the Western worldview, which proceeded from an individualistically interpreted “I” as the last foundation of everything else and an independent essence, the Russian worldview, as S. L. Frank noted, is deeply imbued with a communal feeling, a philosophy of “we”, from which only "I" grows. Secondly, in contrast to the fragmentation, theorization and rationalistic atomization of life in the West, Russian thinkers advocated a synthetic, holistic approach in the analysis of the theoretical and practical spheres of human life. Hence the development of the ideal of “integrity” as the unity of theory and practice, thought and action, and the tasks of spiritual self-improvement were closely linked with reflections on the meaning of history, “integrity of the spirit,” and “conciliarity.”

Therefore, already in the philosophy of the Slavophiles (Khomyakov, Kireevsky) the idea of ​​a “whole personality” was developed. Based on the Orthodox teaching about the three elements of personality (body, soul, spirit), they emphasized the importance of coordinating reason and feelings with other requirements of the spirit, their subordination to the “inner root of understanding” in the soul, merging into “one living and integral vision of the mind.” Following the Slavophiles, S. N. Trubetskoy argued that the consciousness of the individual can be understood only by assuming the idea of ​​conciliarity, the social whole, and collective consciousness.

The original philosophy of the “symphonic personality” was developed by one of the leaders of Eurasianism, L.P. Karsavin. He believed that being is personal in nature, consisting of beings that are potentially personal (inanimate objects), rudimentarily personal (animals) and truly personal (humans, social formations). The possibility of transforming a personality from potential to actual is carried out through a cognitive act. As a spiritual being, personality is freedom. The world is a symphonic unified personality, a hierarchical unity of many symphonic personalities - individual and social. The highest stage of the symphonic world is the social personality (people, family, state, humanity, universal church).

S. L. Frank expressed meaningful thoughts in his philosophical anthropology: about the dual nature of man (natural and supernatural, i.e. spiritual being), about the dialectic of the relationship between God and man, the internal antinomy of man, etc. Emphasizing that human life has the form of social life, he noted that its engine is the individual. But personality is not some kind of self-contained, self-sufficient reality. An isolated individual is only an abstraction.

Important aspects of personality theory were developed by I. A. Ilyin. He paid special attention to the problem of combating evil - the most difficult for both Christian ethics and other ethical doctrines. Having criticized the concept of non-resistance to evil by L. N. Tolstoy, I. A. Ilyin, although not justifying the use of violence, still considered it acceptable in certain conditions, when in the interests of a person or society it is necessary to resort to coercion. He linked the problem of overcoming evil with the problem of forming and educating a spiritually and morally healthy personality, and this latter with understanding the meaning of human life.

The category of personality was deeply developed in the works of N. A. Berdyaev, and on a fundamentally new, existential basis. He believed that the concept of personality should be distinguished from the concept of the individual. The individual is a naturalistic category, denoting a part of the race, society, and cosmos. In this hypostasis, the individual is connected with the material world. Personality means independence from nature and society, which provide only matter for the formation of an active form of personality. Personality cannot be identified with the soul; it is not a biological or psychological, but an ethical and spiritual category. The individual is not part of society or the universe. On the contrary, society is a part of the personality, its social side (quality), just as space is a part of the personality, its cosmic side. This explains that each personality has something in common that belongs to the entire human race, to one or another professional type of people, but this is not its essence. It lies in the fact that personality is a microcosm, a universe in an individually unique form, a combination of the universal and the individual. The secret of the existence of personality lies in its absolute irreplaceability, in its one-time occurrence and incomparability. The paradox of her existence: she must realize herself throughout her life, and at the same time, for this she must already be there from the very beginning.

Being an existentially thinking philosopher, Berdyaev at the same time did not use the concepts of “existence”, “being-in-the-world” and other “existentials” characteristic of existentialism, but put forward as the most important the category of personality, which the founders of existentialism in Western Europe, on the contrary, was used extremely rarely, as it was considered unsuitable due to its socially objectified grounding.

SECTION 1.
THE BEGINNINGS OF PHILOSOPHICAL AND PSYCHOLOGICAL KNOWLEDGE ABOUT MAN AND SOCIETY
1.1. Human nature, innate and acquired qualities
TOPIC 1. 1.Philosophical ideas about the social qualities of man.

2. Activity and thinking.
3. Types of activities.
4. Creativity.
1. Man, individual, personality.
The concept of “personality” is one of the most uncertain and controversial in science.
Can any person be called a person?
To do this, we will understand such concepts as man, individual and individuality.
Man is a biosocial being.
An individual is an individual person (all of you, me and each person individually are individuals)
Individuality is a set of characteristic features and properties inherent in a particular person, his uniqueness.
Personality is a human individual as a subject of relationships and conscious activity, the result of the process of education and self-education.
2. Activity and thinking.
All living things interact with their environment. Outwardly, this manifests itself in movement - physical activity. But animals are characterized by adaptation to their environment; they simply use what nature has given them.
A person has such a specific form and interaction with the environment as activity
Activity is a form of human activity aimed at changing, transforming the environment, and obtaining a new result.
Now let’s imagine a situation where a person in activity is faced with the fact that he does not have enough means to achieve a goal. In order to solve this problem, humans, unlike animals, have an important component - thinking.
How do we understand the world around us?
With the help of the senses and with the help of thinking.
Thinking is a form of cognition of the surrounding world, with the help of which we obtain information not explicitly, but indirectly, with the help of additional reasoning about the properties or phenomena of objects.
3. Types of activities.
There are different types of activities:
Practical activities are aimed at transforming real objects of nature and society. It includes:
material and production activities (transformation of nature)
social transformation activities (transformation of society).
Spiritual activity is associated with changing people's consciousness. It includes:
cognitive activity (reflection of reality in artistic and scientific form, in myths and religious teachings);
value-oriented activity (positive or negative attitude of people towards the phenomena of the surrounding world, the formation of their worldview);
prognostic activity (planning or anticipating possible changes in reality).
All these activities are interconnected. For example, the implementation of reforms (social transformation activities) should be preceded by an analysis of their possible consequences (forecasting activities).
In the variety of human activities, one can distinguish constructive and destructive. The results of the first are cities and villages, flowering gardens and cultivated fields, handicrafts and machines, books and films, cured sick and educated children.
Destructive activities are, first of all, wars. Dead and maimed people, destroyed homes and temples, devastated fields, burned manuscripts and books - these are the consequences of local and world, civil and colonial wars.
4. Creativity.
One of the main activities is creativity.
What is creativity?
Creativity is an activity that generates something qualitatively new, something that has never existed before.
Sources of creativity are:
Fantasy - imagination
Intuition - comprehension of the truth without logical justification, instinct, insight

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