The humanization of modern education actualizes its orientation towards the processes of self-development, self-actualization, self-construction, self-expression of the individual, which are necessary for the formation of a successful personality, capable of actively and constructively expressing himself in activities and communication, designing his life trajectory, starting from preschool childhood. From this point of view, the problem of self-expression as a factor in the formation of personality (A.F. Lobova (Yafalyan), A.S. Kosogova, S.S.Brikunov, V.I.Salyutnova) is significant for pedagogical science. Analyzing the essence of the concept of "self-expression", M. V. Dengina indicates that this term is used in scientific literature to denote the special and singular in a person, as well as to indicate the integrity of the personality traits that make it unique. It denotes a certain level of development.
A.F. Lobova (Yafalyan) classifies self-expression as one of the fundamental concepts of pedagogy, since it is a process of self-movement from the real to the potential, in which the child has the opportunity to go through the optimal path of universal and aesthetic formation 1. She believes that self-expression serves as a means of reconciling the child's inner world with the external manifestations of his thoughts and feelings, with his words and behavior, and substantiates the position that self-expression contributes to the disclosure of creative abilities 2. AS Kosogova notes that self-expression is dialogical in nature, multifaceted and immanent in the life of any person, regardless of the spheres of his life. It is focused not so much on the affirmation of one's "I" as on the presentation of the "I" with the aim of knowing the other and self-knowledge, assessment and self-assessment of the directions and quality of self-realization. Self-expression of a person is a reflection of his desire to be understood and accepted by others, this is the search for what is necessary to be understood by others, this is the development of his “I” and the “I” of another through involvement in co-creation. Therefore, creative self-expression is a manifestation of free will, productive for both interacting parties 3.
By self-expression, E.A. Omelchenko understands the desire of a person to convey to other people what is significant and valuable for him. creation of a certain image of oneself 5 N.G. Chanilova and V.F. aimed at a qualitative change in his personality, other people, the world around him 6. M. V. Dengina proves that self-expression is not only a child's way of life, which determines his independence, but also the creativity of life itself 7.
Analysis of scientific research revealing the essential characteristics of personality self-expression in different types activity, allows you to judge the variety of spheres of human self-expression and their application.
For example, individual, personal (N.G. Chanilova, V.F.Shkel), creative (S.S.Brikunova), emotional self-expression (E.A. Shindyaeva), self-expression in communication (I.P.Shkuratova), in the visual activity (V. I. Salyutnova), in the process of musical education (M. V. Dengina), research activities (E. A. Omelchenko), the historical-role movement (M. S. Gorbuleva). In their works, various aspect solutions to the problem are presented, contributing to the phenomenon of self-expression. So, G.A. Garipova and O.S. Bulatova believe that artistry is a general cultural category and refers to various areas of human activity: lifestyle, behavior, various types of art, scientific activities, therefore, defines it not only as the ability to reincarnate, but as an integral system of personal qualities that contribute to the free self-expression of the individual. Therapy by creative self-expression in psychiatric practice is investigated by M.E.Burno.
Based on the analysis of the above studies, B. G. Ananiev considers creativity in a broad philosophical and psychological understanding as the most important type of human spiritual and practical activity to create new material and spiritual values. The content of this activity is a purposeful change in the objective world, the manifestation of human individuality, the discovery of new meanings of mastered cultural values (A.A. Mayer). We can talk about creativity as an integral attribute of the process of self-expression.
In the cultural and historical paradigm, the specificity age periods childhood and the stages of social formation of a person is revealed through the concept of the social situation of development (L. S. Vygotsky). As the leading type of activity are considered the creativity of A. N. Leontiev, D. B. Elkonin, communication - M. I. Lisin, psychological neoplasms of age - L.S. Vygotsky, EE Kravtsova and others. LS Vygotsky, EE Kravtsova consider the lytic and critical periods of the central mental function. It seems to us necessary to consider the formation of a child's personality in the aspect of its self-expression through the concept of creative activity as an immanent factor in the development of a child as a subject of activity and a person of culture. A.A. Mayer believes that the achievements of socialization are mainly associated with the cultural genesis of childhood - the results of mastering the world of culture and the formation of the child's world in the unity of interiorization and exteriorization, objectification and de-objectification of his vital forces. From this point of view, it seems necessary to consider creative self-expression in the process of a child entering the world of culture (cultural genesis). A.A. Mayer identifies the following stages: adaptation, assimilation, assimilation, appropriation and cultural creation with specific acmeological characteristics. Each stage of the child's socialization is distinguished by his new status both in the internal development plan (subject, personality, individuality) and in the external (adaptability, integration, individualization). They reflect the stages of a child's formation, the contradictions between the current level of his development and his potential in procedural and dynamic characteristics. This allows us to show the variety of manifestations of the child's subjectivity as forms of his life self-realization, which brings together the position of A. A. Mayer and V. E. Klochko's scientific school in understanding life self-realization, the formation of a person as “ constant movement towards complication "and" the discovery of new dimensions "8. Consideration of the cultural genesis of childhood from the point of view of the transformational ontology of the being of the individual (M. Sh. Magomed-Eminov) as a transformation, the transformation of possibility into reality, allows us to understand how a specific history of life is constructed, the being of an individual in an “event” with others, in the process of generating meaning and comprehending meaning cultural values and self-expression in it. Thus, the cultural genesis of childhood is understood by us as the beginning of the formation of a personality in life self-realization, its ascent to its "acme".
The unity of internal and external content determines the child's development strategy: first, life-creation, then socio-creativity, and culture-creation, expressing highest level development of the child's subjectivity, associated with the creation of objectively or subjectively new content of culture. The subsequent stage of the child's formation determines the boundless possibilities of the child's self-realization in childhood - this is actually the accumulated and realized “acme” of a person, which is actualized in later life 9.
The stages of child cultural genesis are distinguished by a special social situation in the development of a child, when, as an adult, he masters the culture, and when there is an interaction with an older (adult world) and children's community (children's world) that is significant for him. The stages of cultural genesis identified by A.A. Mayer correspond to the three stages of self-expression proposed in the doctoral study by A.F. Lobovoy (Yafalyan):
1) the real and inner world is not divided (the way of self-expression is spontaneous-intuitive - the child follows the laws of nature, but has not mastered social laws) - corresponds to the stage of adaptive childhood (life-creation);
2) the real world is richer than the inner one (the way of self-expression, trust-regulated - the child obeys the social laws that govern him) - corresponds to the stage of integrated childhood (social creativity);
3) the inner world is richer than the real one (the way of self-expression is voluntary and creative - the child spontaneously expresses a variety of experiences in activity) - corresponds to the stage of individualized childhood (culture creation). Hence, A.F. Lobova (Yafalyan) considers self-expression in the form of an age-related variety of independence inherent in preschool age, which develops in primary school age when creating aesthetic and pedagogical conditions, which is a spontaneous act, a source of awakening aesthetic activity, which is born under the influence of the inner forces of the child aimed at external manifestation. In this case, the adult, performing a facilitating role (A.F. Lobova (Yafalyan), A.A. Mayer), is called upon to expand the child's cultural field, thereby contributing to his self-development (Kudryavtsev).
Thus, summarizing the above, we can single out a number of characteristics that determine the role of the child's creative self-expression in the formation of the personality. The most significant, in our opinion, are the following:
- the immanence of self-expression in various spheres of human life;
- identifying it with the process of self-movement from the real to the potential in dialogical communication with the world and others;
- the optimal way of universal and aesthetic development;
- connection with the processes of socialization-individualization;
- personalization in the process of self-expression;
- creation of a certain image of oneself (image);
- focus on positive change (yourself, others, the world around you);
- disclosure of the creative abilities of a person, allowing her to be successful;
- pedagogical assistance and assistance to the creative self-expression of the preschooler, based on the capabilities and needs of the child and the essential features of the development situation at each stage of personality formation.
It is based on two ideas.
The first is that a person suffering from a psychopathological disorder can recognize and understand the peculiarity of his character, his disorders, and mood.
The second idea, which follows from the first, is that by recognizing the strengths and weak sides character, the patient can creatively soften his condition, since any creativity releases a large number of positive energy, any creativity is healing. The latter does not contradict Freud's thesis on sublimation, according to which people of art and science raise (sublimate) their illness into creativity.
However, the cardinal difference between Burno's technique and Western psychotherapy is that creative self-expression therapy, developing the clinical approaches of Ernst Kretschmer and P.B. fight.
Burno therapy is tailored for each character rather than existential unity human personality.
In order for a person suffering from, say, chronic depression, to be able to understand the peculiarity of his depression, his character, he is on group lessons in the "psychotherapeutic living room" first he listens to the stories of his comrades about artists, writers, composers, philosophers, trying to gradually penetrate into the foundations of characterological typology, to distinguish one character from another, to try on each character passing by him in a series of classes.
Most often, the objects of analysis are artists, because verbal knowledge about them is easy to back up with live reproduction, thereby creating a stereoscopic image of character.
Creative self-expression therapy sessions take place in a relaxed atmosphere, by candlelight, over a cup of tea, under a relaxing atmosphere classical music... Gradually, patients become closer, often become friends, capable of morally supporting each other.
As a methodological background, at the beginning of the lesson, two opposite pictures are often shown, for example, Polenov's syntonic "Moscow courtyard" and the autistic painting masterpiece of Nicholas Roerich, full of symbols that go into infinity. The opposition of realistic, syntonic and autistic principles is present in every class.
Against this background, the patients see the syntonic Mozart and Pushkin, the autistic Beethoven and Shostakovich, the epileptoids Rodin and Ernst Neizvestny, the psychasthenics Claude Monet and Chekhov, the polyphonic mosaic characters - Goya, Dali, Rozanov, Dostoevsky, Bulgakov.
Each lesson is based on a question, a riddle, therefore, each patient's arrival in the "psychotherapeutic living room" is already fanned with creativity: it is necessary to determine the difficult character of this or that person, to understand which character is closer to himself. At the root of the problem is not necessarily special person, it can be an abstract problem - the crowd, fear, anti-Semitism, depersonalization - all this is considered from a characterological point of view.
The patient thinks about the fact that creativity healed a great man, helped him in his difficult life, and if therapy with creative self-expression is shown to the patient, he can voluntarily begin to live a creative life, which manifests itself in a variety of forms - in correspondence with a doctor, in inventing stories, painting, photographing, even collecting stamps.
When a person comprehends his character, it is easier for him to understand the characters of those around him, he knows what can be expected or required of this or that person, and what is not. He becomes involved in social life, and the painful fractures of his own soul are gradually softened, up to a persistent resistance to the disease.
The Burno method has a philosophical, humanitarian and cultural bias. It not only contributes to the improvement of the individual, but also makes people more educated and more moral.
1. About the essence of healing creativity.
Creativity is "an activity that generates something qualitatively new and distinguished by uniqueness, originality and socio-historical uniqueness." The personal is expressed in creativity: only the personal can be so uniquely original that it is always something qualitatively new. In creativity (in the very broad sense words) a person truly feels himself in the name of moral ties with people. The special, high joy of meeting oneself in creativity is inspiration. Creativity reveals and strengthens the originality of the creator, paves the way for him to people.
Vigorously engaged in the treatment of adult psychopaths (psychasthenics, asthenics, cycloids, schizoids, epileptoids) and low-grade schizophrenic patients who themselves seek help from doctors about their mental difficulties and are opposite to antisocial-aggressive psychopathic natures with their defensivity.
Defensivity is passive defensiveness, a tendency to defend in general, "inhibition". All defensive patients carry an asthenic conflict of feelings of inferiority with vulnerable pride, timidity, self-doubt, fearful inert indecision, pathological shyness, anxious suspiciousness, everyday impracticality, a sense of uselessness and uselessness.
The problem of treating defensive psychopathies is very relevant, since this kind of pathology is currently widespread both among the adult population and among adolescents and young men, and there are no sufficiently developed effective methods treatment.
The importance of deep contact with people for a defensive patient can hardly be overestimated. But the creative deepening in itself also acts here, as a rule, therapeutically, displacing the feeling of uncertainty, "jellyfishness", helplessness, which maintains painful tension. The most painful thing for many clinical patients is a feeling of uncertainty in mental tension, when you do not know what you want, what to fear, what to love. When, however, a defensive patient, who finds himself in creativity, realizes himself among relatives, comrades, strangers, in his people, in humanity as a non-accidental, creative person, he is imbued with spiritual light, he is no longer able to suffer as sharply as before. Therefore, in a creative work created by a patient, we should be interested not so much in whether it is a true work of art or science, but in how the patient managed to express his individuality in this work and how it helped him medicinally.
2. general characteristics method.
Patients in an environment of mental, human care for them by a doctor and a nurse, in individual conversations with a therapist, in group lessons in the liberating "non-medical" comfort of a psychotherapeutic room (tea, slides, music, candles, etc.), in homework on the task received, within 2-5 years they learn to understand themselves and others, to express themselves creatively in accordance with their clinical characteristics. Specific methods of therapy with creativity, which make up the meaningful core of the technique, are intertwined, dissolve in each other in this method on the basis of explanatory and educational moral and creative knowledge of oneself and others, up to the study of known characterological radicals, pathological disorders, properties (painful doubts, anxieties, insecurity , reflection, depersonalization, hypochondria, depression, etc.), which are also often possible to learn therapeutically and creatively and usefully for people to use in life.
3. Separate methods of creativity therapy are therapy:
1) the creation of creative works,
2) creative communication with nature,
3) creative communication with literature, art, science,
4) creative collecting.
5) creative immersion in the past,
6) keeping a diary and notebooks,
7) home correspondence with a doctor,
8) creative travel,
9) a creative search for spirituality in everyday life.
Its essence is in its own way, with the introduction into any business (official communication with people and home cooking salad) of your own, individual. It is this individual that is the true spiritual path to other people. The term "creative" is appropriate in the name of each individual specified technique also because it is important for the patient to constantly become aware of his originality, for example, both in an art gallery and when reading fiction, and in relation to everything that he meets on the journey. Patients should be clearly aware of what happens to them during this treatment.
Knowledge of other mental disorders and other human characters;
Continuation of cognition of oneself and others in creative self-expression with an awareness of one's social benefit, with the emergence on this basis of a persistent, bright outlook.
The essence of therapy with creative self-expression is in the patient's conscious, purposeful clarification in the process of therapy of his individuality, his place among people, in personal, creative self-affirmation.
The patient writes a story or draws a picture not only and not so much in order to get carried away by the process of writing itself, but in order to develop and enrich the creative individuality, in order to live and act in a constant search for his most socially useful meaning in life.
Hence the goals and objectives of such therapy.
1. Cause a lasting, irreversible improvement in defensive patients, helping them to become "themselves", helping them find their meaning in life;
2. Open, activate, liberate the latent reserves of patients, which will help them to adapt much better to social and moral activities;
3. To help defensive patients, on the basis of a strengthened creative individuality, to steadily and productively enter collectives - labor, educational, household, etc.
5. Individual and group forms of work according to the Burno method.
V practical application therapy with creative self-expression Vigorously distinguishes two acceptable forms of work - individual meetings and work with open groups at the outpatient clinic. The individual form allows the doctor to enter the patient's world, learn about his intimate experiences, clarify with him the question of his health and mood.
The group form allows the patient to visually see himself, his character, his spiritual values, his creativity in comparison with all this from his group mates. The patient can be convinced of the sincerity of interest and respect for him on the part of his comrades, understand and accept other images of experience and behavior, which in itself is therapeutically valuable.
6. A little about therapy by creating creative works of art.
Engaging in group therapy with inpatients and outpatients, Burno most often used the following specific types of creative therapy - writing stories and essays, creative photography, graphics and painting. As he points out, this is the minimum that a doctor should master in the sense of his own creativity. encouraging patients to work in healing. It is important to remember that the physician does not aim to become a writer, photographer or painter. He only has to learn to reveal his spiritual individuality to patients, to give them an example of communication through creativity. The less skill in the doctor's work, the easier it is for him to instill in patients the courage to take the first step. Of course, the doctor is required to have a clinical and therapeutic understanding of all types of creativity for the differentiated therapy of patients with different personal inclinations and ability, that is, the creative therapy physician must first of all be a good clinician. So, schizophrenics are closer to abstract painting, symbolism in prose and a deep feeling in music. And psychasthenics with their "rotten" sensuality and innate solidity are clearer than the language of realism. For them, it is necessary to reveal the immediate joy of being, bright colors and the sounds of life. For defensive patients, insecure in themselves and their strengths, it is often important to emphasize freedom, lack of framework, in order to stimulate the creative process.
Therapy with graphics and painting is possible without the help of the lessons of a specialist artist, because its goal is not to create true works of art, but to find out, to emphasize your individuality with a brush, pencil, felt-tip pen and paints.
Vigorously distinguishes such mechanisms of therapy with graphics and painting:
Drawing can be as accessible to the patient anywhere as writing in a book, and it often brings the same instant symptomatic relief of mental tension as does journaling;
A patient who constantly paints involuntarily, out of habit, already looks at the colors and lines around him, and thus constantly healing his spiritual individuality and "becomes attached" to the environment;
Painting with paints, mixing paints, drawing with fingers and palms on a large sheet of paper sharpens, "ignites" the faded sensuality of defensive patients and contributes to even more "tying" them to life;
Medical-creative drawing in a group on a given topic, for example, "The House of My Childhood", makes it possible immediately, after a few minutes of drawing, to see each member of the group in the drawings displayed together and more clearly - oneself through comparison with others.
The doctor and the nurse must first of all show themselves in the group how easy it is to draw their own. This requires only an inspired desire to convey your experience, without thinking about how to do it. The meaning and refrain at the same time - we draw (write, photograph) in order to better see the world and ourselves in it. Vigorously recommends doing all this with a condescending, warm attitude to the ineptitude of the draftsmen, briefly but seriously support timid patients, drowned out by bashful cowardice ("Where can I go!", "I have no imagination", etc.)
Themes for drawings and paintings, as well as themes for stories and essays, can be very diverse. The main thing is to express yourself. These can be "Landscapes of my childhood", "A flower that I like", "An animal that I like", "That which is unpleasant for me", etc.
It is advisable to consider in a group of albums on ancient Greek, ancient Egyptian, ancient Roman art, so that patients can orient themselves, what is more in tune with them, where each of them is closer in their own characterological manner of drawing.
It is often necessary to help patients get out of the formalistic "cages" in which they have previously locked their spiritual individuality. For example, defensive, unlike morally empty psychopaths, emasculated mannered schizophrenics are filled with feelings of inferiority, moral concerns, they have something to say to people warmly, from the heart. However, being afraid of getting hurt, some of them go into spontaneous creativity in the aesthetically cold formalism of the image, copying other people's paintings, and these fences-masks not so much hide their torment from people, but exacerbate mental tension, make it difficult to communicate with people. In such cases, it is necessary to help the patient to work in his own way, sincerely, easier. more soulful, talking precisely about their own innermost experiences.
Sometimes it is necessary to "lead" the patient into drawing or writing out of his special, living interests. So, for example, a patient, engulfed in ancient historical reflections, begins to draw mammoths among primitive nature.
Often, reading literature about the types and genres of fine art, about the technique of execution and materials helps to reach for graphics or painting. That, uncurious, absent-minded, defensive patient, having learned that the pictures that were spiritually close to him were painted in pastels, seeing pastel crayons in the group for the first time, tries to draw with them and is carried away.
Psychasthenics without a ear for music and interest in music are shown to combine listening to music with drawing pictures, with viewing artistic slides that are consonant with this piece of music. After all, psychasthenics tend to concretely imagine what is happening there, "in music". The creative images that arise are not just interesting - they are healing. It also helps to understand and feel into music and read memoirs about composers.
Defensive schizoids often perceive music without any representations - this is how the soul itself sounds. The schizoid, on the contrary, parallel activities will interfere with listening to music, distract and even irritate.
Based on his own experience, Burno proposes the following systematics of musical harmony depending on the clinical groups of patients:
Defensive cycloids are usually consonant with Mozart, Glinka, Rossini, Strauss, Rimsky-Korsakov, Schubert, Kalman, Ravel, Stravinsky.
Defensive schizoids - Handel, Bach, Gluck, Haydn, Beethoven, Paganini, Liszt, Grieg, Chopin, Wagner, Tchaikovsky, Verdi, Shostakovich.
Psychasthenics - Vivaldi, Glinka, Saint-Saens.
For defensive epileptoids - Mussorgsky, Borodin, gypsy romances.
Patients who are more inclined to music are usually more inclined to poetry. However, Burno advises from time to time in any treatment group to listen to music while reading aloud verses specially selected to the melodies, thus trying to enhance the healing-musical experience of poetry.
7. On indications and contraindications for creative self-expression therapy.
This therapeutic approach is indicated for a wide range of defensive patients.
Deep psychotic depression with suicidal motives is considered an absolute contraindication. The presence of such patients in a group of creatively expressing people can aggravate the feeling of depressive hopelessness, disconnection from life and push to suicide (including through preparation for leaving life, thought out with the help of entries in the diary).
A contraindication is also considered to be defensive low-progressing schizophrenic cases, when patients persistently report that they become more and more fragile, vulnerable in the course of treatment, the treatment awakens joyful hopes - and the "blows of life" only hurt more from all this. The house is so bad, so gray, coldly indifferent. "It would be better not to know this contrast!"
Contraindication (relative) is the delusional and overvalued mood of patients with a tendency to delusional interpretation of the doctrine of the typology of characters to the detriment of the patient and the people around him. And also various psychopathological conditions, opposite in their content of defensivity: hysterical and epileptoid psychopathy with aggressive tendencies without any feeling of inferiority.
Some moments of therapy with creative self-expression Stormy advises to use in the work of a local psychiatrist and any general practitioner.
Creative self-expression therapy has its own psycho-hygienic forms in healthy everyday life. This is quite relevant with modern respect for all creativity, with the current prevalence of subclinical, including defensive, disorders, if necessary, mass creative enthusiasm to prevent various mental disorders, alcoholism, drug addiction, substance abuse of the younger generation.
A lot can be learned from the therapy of creative self-expression according to the Burno method for psychology and pedagogy with significant benefits for society as a whole.
Thus, we have considered one of modern trends Russian psychotherapeutic school, based on an in-depth analysis of therapeutic and correctional mechanisms manifested in the course of visual and other creative work, as well as during the discussion of the created works in a group or with a therapist. We saw that due to the connection of intellectual and creative operations, psychotherapeutic contact and the doctor's access to the patient's psychopathological experiences are facilitated, which in turn helps the patient's associative and communicative adaptation, his greatest involvement in the life process, understanding and acceptance of himself and others, and, consequently, the entire treatment process as a whole.
In the 40s, psychologists began to pay great attention to the reflective nature of the mental, to consider feelings and needs on the basis of the principle of reflection. However, the other side of the problem remained in the shadows, namely the ability of the psyche not only to reflect, but also to actively relate (experience) to the reflected, to form this attitude, to express its “I”, the ability to self-expression.
If for early childhood the formation of higher mental functions, abilities, etc. is characteristic, then the development of social thinking, self-awareness, initiative, etc. is characteristic of the adolescent period. The question of self-expression (especially among adolescents and young men) is very acute, being fundamental not only for his "I" (which characterizes all ages), but also as one of important conditions adequate and harmonious development of the personality. During this period, such important personal qualities as orientation, attitudes, the ability to orientate correctly (in life, in communication, etc.) are formed. A factor that actively forms these human abilities is a fairly diverse communication (as mentioned above), when presented to a developing personality social demands serve as starting points in the formation of a life position, criteria for the correctness of choice, when the system of social "supports" constantly finds the inner approval of the individual.
However, the development of adolescents and young men is not always carried out without conflict, harmoniously. Often the desire to "stand out", to show that "I am better than others", causes irritation in the elders, the desire to suspend such activity, "put in place", "set back". Unfortunately, this practice of communication between fathers and children, grandfathers and children is common. Such relationships take place not only in family communication, but also in production (boss - subordinate).
We often forget that children are not isolated from the problems of adults, that they hear and see more than we think, notice the shortcomings and “punctures” of adults, transferring their negative experience into the practice of their own - first as a child, and then more and more “growing up” "- communication, in the practice of their relationships. Here, there is also a correlation of “roles”, only not a boss - a subordinate, but a leader or a “goat”, bespectacled or fat, etc. Behind these seemingly harmless nicknames lies a whole drama (or tragedy) of the distribution of social roles.
Such rivalry is especially acute among children, when in a group the choice of a leader and a "scapegoat" is paramount, when the issues of the distribution of the roles of "adjutants", "men", etc. are being resolved. In accordance with the received, imposed "role" the teenager must and act, "express", obey, etc. For example, a young man (teenager) who has committed an unlawful act imposing on him the life-long stigma of a second-class person can receive the status of a person “rejected” by society. Such “roles” force a person to abandon his own position in life, bring him to the point that he “waved his hand at himself,” reconciled himself to the social function imposed on him (criminal, leader, etc.). Some social interactions have a clear tendency to underestimate their own "I", its suppression, distortion. At the same time, the personality is gradually losing the criteria of adequate self-expression, looking for “roundabout” ways for self-realization, because the “straight lines” are already “occupied by others” or condemned.
An adequate, correct assessment of oneself (self-esteem) is no less important for a person to determine his place in life, the choice of a life position, than the active implementation of this position. Attitude towards oneself, in addition to self-esteem, should include a constant need for self-knowledge. Knowing yourself begins with knowing your abilities, character, and capabilities. At the same time, the “I”, taking shape in a stable image of oneself, in the idea of its capabilities, should include the ability for inner doubt, the ability to internal dialogue With myself. A self-confident person, not doubting the general direction of his fundamental actions, may doubt the correctness of individual actions. This does not look like a manifestation of self-doubt, but only as a desire to once again be convinced of the appropriateness of the chosen method of action.
The ability for internal opposition is associated with the dialogic nature of human consciousness, the definition of which was given by M.M.Bakhtin 7. An undeveloped image of oneself, an inability to reflect, to adequately assess not only their individual actions and manifestations, but also their personality as a whole, lead a person to a state of "internal deadlock", when he has "nothing to say to himself", when he knows himself worse than those people with whom he directly communicates. Lack of self-knowledge, self-esteem leads to the fact that a person obeys the power of his first impulses, unverified opinions or, on the contrary, fixed (once and for all) attitudes, does not know how to differentiate himself from others, does not know his weaknesses, dignity, etc.
Such "pseudo-modesty" often disposes to a person, gives rise to the desire of those around him to "use" him for their own purposes (if he himself does not want and does not know how to "use" himself). In the absence of an image of his “I”, a person is imposed on any other image, any social function that he assigns in the absence of his own. On the contrary, inner maturity allows a person not only to adequately see himself from the outside, not only to create his own correct social image, but also to actually carry out diverse social roles, remaining himself.
But the social positions (roles) occupied by a person in society by no means always indicate a similar internal position. The social role in this case includes the function of "obscuring" true intentions and desires. A person does not express his essence, but hides it.
The need for self-expression as a cause of activity can be very different: in some it manifests itself in extreme forms (for example, in self-esteem), in others - in implicit ones. The weaker the person's ability to oppose his inner “I” is, the less he evaluates himself, the more significant the moment of external expressiveness (attractiveness) turns out to be for him. The adequacy of a person's self-expression is directly embodied in his self-esteem, the absence of which in a Russian person bitterly wrote F. Chaliapin.
Self-expression (like activity) has different degrees of maturity, different stages of formation. So, at earlier stages (when the image of the inner “I” is still very far from its construction) self-expression, as a rule, manifests itself in the forms of “demonstrations” (one's “I”, “performances”, “attacks”, etc.) ... A mature form of self-expression is the stage at which the manifestation of oneself turns into a real need for an adequate and essential expression of one's “I”. A person begins to develop his own demeanor, searches for his own style of speech and, most importantly, strives to express himself in life, in actions, in deeds. Therefore, the image, the awareness of one's "I", in a sense precedes in the time of its appearance self-expression
(ie the need for self-expression is the need to express your real, not imaginary "I"). Until the image of the inner “I” is formed, self-expression is at the stage of a purely external, ostentatious “expression” of oneself (when there is still nothing to show and demonstrate). However, if this is normal for young people, then in the future such "self-expression" becomes a sign of "over-age infantilism."
Therefore, speaking about the adequacy of the implementation of social roles (in the profession, in communication, in social work, etc.) to the internal "self-image", it is necessary, first of all, to take into account the formation of this image in the personality itself, her desire to improve it (lead dialogue with oneself). The inadequacy of external roles to internal ones is most often a consequence of the unformed "self-image", the inability to evaluate oneself, to choose the way of self-expression that would bring satisfaction to the person.
Naturally, the source of activity becomes only the harmonious correlation of the chosen social role (status) of one's internal position, one's “I”, which is carried out on the basis of adequate self-esteem (self-knowledge of abilities, possibilities). Fundamental for such socio-psychological harmony is a person's correlation of their capabilities, goals, tasks with the nature of life, with a given life stage(its specificity, atypical for life in general). The way in which a person realizes himself as a person in activity, in communication, in solving life problems is self-expression. Difficulties of self-expression begin with such simple phenomena as shyness, awkwardness in communication, or, on the contrary, deliberate rudeness, which is only an external form that covers up insecurity. But these problems and difficulties concern only self-expression in communication, while they exist (or may arise) both in activity and in relation to life in general. A person does not know what to do, what to take, what to do with himself, as if sliding all the time on the surface of life. His actions are devoid of logic both for those around him and for himself. When he is faced with a rebuff, condemnation of his actions, which are not thought out, not tolerated, do not express his true "I", he is internally lost, ceases to perceive and understand his surroundings, and is fenced off from the world.
What happens when external or accidentally found roles do not correspond to the inner "I"? The problem of “a person out of place” has always been very acute. After all, he may be out of place (as a rule, professionally) due to various accidents, but the consequences always naturally lead to a decrease in activity or a split personality. By posing as not who he really is, a person betrays his “I”, his personality, the opportunity to openly, directly, directly express himself, to declare himself.
Self-expression associated with the image of one's "I", with self-knowledge of one's abilities, with correlating them with one's needs, etc., differs from self-realization in life, when cognition is over and you need to build the entire set of your external interactions with the world (not only in value-semantic, but also in a control-effective relation). The possibility of a complete, harmonious coincidence of self-expression and self-realization entirely depends both on the formation of the “image of me” (from the point of view of integrity) and on the personal readiness to organize, provide, create, etc. the whole set of external conditions for self-realization. These two conditions are a necessary precondition for self-expression and self-realization to be adequately (for the individual) combined in all aspects (temporal, value, effective, etc.).
The need for self-expression, arising already in childhood (undergoes changes in adolescence, and then in adolescence, etc.), needs not only special consideration, but also the attention to it of others (especially at first, early stages its formation). Being a specific form of activity, self-expression (the need for it) can also pass into an internal, hidden plane in the event of its unfulfillment (and in the beginning - in response to rejection of it by others). However, if timely unrealized activity (in its general form) is capable of its "rebirth" at new stages (in a new quality), then the suppressed, unrealized (and in the appropriate form) self-expression "leaves" inner plan irreversible. Turning into one or another complex, the unrealized “I” undergoes qualitative changes already at the earliest stages of its formation. This can be the phenomenon of "sick" pride, and an inferiority complex (in the sphere of personal life), and inadequacy of self-esteem (a low level of claims), and other consequences.
The process of forming one's “I” (from the point of view of its integrity, versatility) awakens a high need for self-expression, for “testing” one's vitality and capabilities. Initially, this need has a mild form, an unclear goal (at the level of "incomprehensible, exciting desires", etc.), acquiring (along with life experience) features of ever greater certainty. The formation of the inner "I" is "parallel" to the constant external testing of oneself ("for strength", "for endurance", "for strength", etc.). Receiving a kind of "response", confirmation of the adequacy of his mode of action, communication, a person becomes more self-confident. However, the biggest difficulty lies in the fact that not all of these "confirmations" are approving, positive.
A person who realizes himself creatively often comes across rejection, misunderstanding or even condemnation. The most important thing in this case is to develop an idea of your own way of acting and living and the conviction of the need to implement it under all circumstances. Meanwhile, some people are inclined to believe that they have not been understood, others - that they themselves are wrong. In these conclusions, an enormous role is played by the life feelings of the individual, her original interpreters of life manifestations. These interpretations are not only tragic or optimistic, as noted above: they express a person's inner disagreement (say, with rejection by those around him) or protest, a healthy ambition to prove his case, persistence. In other cases, people emotionally agree with the assessments of their actions, their way of life, but thereby give in internally, giving up their individuality, from their right to the particularity of life. Therefore, a break in this chain leads to a delay in development, stagnation, "complexes", etc.
However, concern for the child's adequate self-expression should not turn on the part of adults into a system of various prohibitions that reduce all manifestations of the child to their minimum, it should find flexible forms of unobtrusive guidance in this process. It should be borne in mind that the behavior of children (especially adolescents) takes extreme forms only as a reaction to all sorts of prohibitions, to “tying hands” guardianship, as a desire to “do it their own way”, “in spite of everyone” (and later “to spite everyone”) ... Considering such children as egoists, self-lovers, parents do not want to understand that they themselves set them up against themselves, deprive them of what is most necessary for correct development - the opportunity to express themselves in a timely and adequate manner, to assert themselves. Thus, the formed attitude of a person's “I” to the world is an integral way of her self-expression in life, with her (and only her) features of this self-expression and objectification, self-realization.
DN Uznadze proposed an interesting typology of ways of self-expression 8. He noticed that one person expresses everything that he actually experiences, and expresses violently, expansively, as if "throwing out" all of himself. Another, for his external expression, must make a volitional effort (for example, force himself to call someone on the phone), i.e. how to overcome an invisible obstacle to pass from inner peace to the external (while for the first type of personality no obstacle exists). The third type (which he called paradoxical) behaves in the opposite way in the same situations and similar in different ones. The fourth type remains all the time only in the inner world, outwardly only "adapting" to the situation, "considering" it.
K. Leonhard describes the so-called character accentuation as certain behavioral and psychological "oddities". So, a woman's pedantry in domestic life, expressing her own attitude to the house, can turn into constant rechecking (are gas taps, is the door locked, the lights are off, etc.), in unfounded fears and suspicions (of yourself and others). Lacking outwardly objective reasons for such unrest, she begins to look for them, invent, gradually convincing herself of the “reality” of the existence of this or that “danger”.
K. Leonhard considers cases when one of the character traits (the most pronounced) begins to prevail over the rest, leading to inadequate solutions to life situations, their misperception and interpretation.
In this case, one feature (dominant), reaching a certain degree, a certain limit, begins to affect the productivity (activity, activity) of a person. “Constant uncertainty, constant follow-up can reach such a degree that all work moves forward at a snail's pace. Preventive weighing turns into fruitless thoughts ... "The demonstrative personality type is manifested in the fact that people" paint themselves not as they really are, but as they would like to appear "9. They take every opportunity to present themselves from their best side. "Since such people have a clear tendency to avoid difficulties, they often change not only their place of work, but also their profession ... the more there are breakdowns at work, sudden refusals from work, which is supposedly too hard ..." 10
The manifestation of one's "I", adequate or inadequate self-expression are accompanied by a special sense of pride. It is the same kind of "tuning fork" of its inner "I" in terms of conformity (or inconsistency) outside world how conscience is a "tuning fork" and a regulator of the conformity (or inconsistency) of a person's actions with his beliefs, values, goals, etc. The psychological equivalent of pride begins with the child's assertion: “I myself” (which already contains both activation and independence in unity). It manifests itself in the theses of an adult personality: "I know what I am doing," "I have the right to do as I see fit." Socio-psychologically, this feeling of "I" acts as a type of correlating oneself with others: "I myself" (synonym for "I am one"), "I am better than others", "I am not worse than others", "I will prove to everyone", "I need others ", etc.
This or that type of pride expresses not only the way of activating the personality, but also its position in life, its program, ideal. In the questionnaire offered to adolescents, the following answers were received: “I will show myself”, “I will prove what I am capable of”, “I want to test myself on the most difficult”, “I want to prove to myself”, “I want to be needed by others”, “ I want to be interesting. " These are the formulas that express the selfish position of adolescents. It is not difficult to see here the line of life that they can adhere to, and its driving force, characteristic of each personality. Anyone who wants to “show himself” or “prove something” to someone is initially oriented towards comparison with others, towards success. Anyone who wants to test himself on the most difficult, lays in his program the criterion of difficulty, and not the criterion of success and success, he is not guided by comparison with others, by being in sight, etc. Anyone who wants to be needed is oriented towards being useful to other people, towards a common cause and does not choose personal achievements as a criterion.
An analysis of biographical materials and a survey showed that adolescents with a pronounced desire to “show themselves,” “prove to everyone,” predominantly choose prestigious or fashionable professions. Those who aim to test themselves in difficulties predominantly choose rare professions associated with risk, romance, difficult conditions, and some - scientific work. The choice of a profession by adolescents who want to be needed, useful, mainly falls on the specialty of a doctor, teacher; although this choice is not so straightforward, these adolescents rarely choose prestigious professions. Thus, self-esteem acts as a kind of integral personality formation, which simultaneously expresses the driving force of the “I”, its active side, but not closed “in itself” and “for itself,” as stated in idealistic theories of personality, but as a way of correlating the personality with the social world, other people.
If Rubinstein revealed personality as a trinity - what a person wants, what he can and what he has - then we add to this one more parameter - what a person should. This is an attitude to necessity, to the requirements of society, those around. As the research has shown, pride is a complex combination of initiative, desire and, at the same time, duty, necessity, duty, responsibility. If initially the activity, individuality of a person is included in the system of necessity, then her vanity becomes synonymous with the usefulness of society, other people, synonymous with the social necessity of her personality and based on this dignity and responsibility.
If the activity of the “I” develops by opposing oneself to others, social necessity, then hypertrophied vanity - egoism, selfishness, ambition, becomes the driving force. This is accompanied by voluntarism, non-recognition of discipline, rules that are binding on everyone, their duty and responsibility to society.
If a person cannot activate his internal capabilities in relation to his individual "material" (abilities, etc.), does not find a way of activity adequate to external tasks, then sick self-esteem develops. The latter manifests itself in two extremes: in the underestimation of the role of "I", self-doubt, or, conversely, in the overestimation of the role of "I", the claim to be highly appreciated and the recognition of one's exclusiveness. However, in both cases, sick vanity requires constant confirmation of its social significance. But, no matter how often the public assessment is given, it still does not contribute to the realism of self-assessment. And another paradox: even if self-esteem is overestimated, a person with sick self-esteem is always dependent on the assessment of others.
There are people with undeveloped pride. However, within this type, variations are possible. One of them is associated with the predominance of a sense of duty, diligence, conscientiousness over initiative. Another group of people with undeveloped self-esteem is characterized by low activity, constant self-doubt, a tendency to self-blame, etc. If the sense of duty is harmoniously combined with self-esteem, then there is a constant demand for oneself, optimization of activity, responsibility. If duty remains an external regulator, and self-esteem remains the true engine of activity, then a contradiction arises, the way of solving which allows us to understand (apart from the orientation of the personality) its moral and psychological stability-instability, independence-dependence, etc.
Where the activity of the individual runs counter to the requirements for it and duty, activity not only receives an individualistic orientation, but also presupposes a special way of satisfaction. Therefore, among individuals with an individualistic orientation, different types can be distinguished according to the method of activating activity. For example, there is a personality type with developed self-esteem, which requires both vivid expression and a risk-based way of satisfaction. Not finding satisfaction in the generally accepted system of values and in the usual ways of self-expression, a person of this type shows adventurous initiatives, a propensity to take risks, the attraction of which for her is connected precisely with the fact that a person experiences a severity of violation of the edge of the generally accepted, neglects social rules and flaunts it. Another type of personality with an individualistic orientation is satisfied not only by acting in purely personal interests (this is revealed in the characteristics of orientation), but also by ignoring public interests. In other words, with an individualistic orientation, there is not only a closure "on oneself", isolation "in oneself", but also a negative attitude towards generally accepted norms of social life.
There is a type of personality with an individualistic orientation, which builds its activity in the system of social life, but takes into account only the formal side of necessity and duty. Psychologically, he is "reinforced" by the fact that he uses the opportunities provided by society for his own purposes. In contrast to the adventurous type, the activity of such people is of an ordinary consumer nature. If in the adventurous type, activity is supported by a hypertrophied sense of "I", multiplied by individuality (A.R. "," Everybody buys ", etc.).
The types of activity differ on the following grounds: stability-instability, confidence-uncertainty, predominance of initiative or responsibility, combination of initiative and responsibility, high-low activity.
A person with functional consumer activity, due to the fact that formal fulfillment of duty serves as a kind of screen for her, is motivated by the fact that he conceals his true motives. On the contrary, a person with an individualistic (egoistic) orientation and "sick" self-esteem obsessively painfully opposes himself to others, emphasizes the border of his relationship with them. The activity of such people, as a rule, is sharply involved in self-esteem: the rejection of social duty, claims to exclusivity are associated with the fact that a person blames others for failures. She demands that she be given exceptional opportunities with minimal responsibilities. Such a person, in principle, does not deny the need for rules and order, but requires an exception for himself. On the contrary, a person with a predominant sense of duty and a consciousness of social responsibility finds satisfaction in fulfilling this duty and is indifferent to the constant emphasis on her merits, praise.
Thus, self-esteem as an indicator, a criterion of interactions with the world plays an important role in the development of the value-moral sphere of the individual, without which the feeling of satisfaction and fullness of life is impossible. Therefore, when defining various types of self-expression, self-esteem should be taken into account as its constant companion, as one of the effective sources of increasing (decreasing) motivation, acquiring (losing) the meaning of life. Summing up, we note that the main condition for self-expression is the establishment of adequacy, determined in most cases by the person himself, between the inner world (his needs, orientations, values) and the external way of expressing the inner world. This can manifest itself as a choice social role, and in any socially useful activity, in other occupations.
Interesting is the research of the Czechoslovak psychologist O. Mikshik, who reveals the ways of human behavior in critical situations (since it is in them that the way of expressing oneself in life is tested for "strength") 11. These are various risk situations that arise in pilots, climbers, in which one type of personality does not withstand the load, “breaks down” already at the physiological level (falls asleep during the flight, loses coordination, stops seeing, hearing, reacting), another type “breaks down” "At the mental level (loses willpower, the ability to think, make decisions, etc.), the third - at the socio-psychological level (retains physiological and mental mobilization, but sacrifices the life of his comrade for his own salvation, jumping out of a burning plane, leaves comrade, cutting the rope in a bunch of two climbers). A person's behavior in such critical situations becomes an indicator of a person's true (or imaginary) morality, his real test, a life test (of what he is in reality, and not for show).
Therefore, even such a type, who hardly makes the transition from dreams to reality in ordinary life, is sometimes able to show courage, quickness, ingenuity in critical cases, while the "enterprising type" can show complete helplessness in the face of responsibility, etc.
The variety of mental types of people (the very idea of this variety) is not something offensive, indicating the disadvantages of some and the advantages of others. Everyone has both equally. The significance of the problem of typology today is to understand that the other may have the same important problems as me, or, on the contrary, their own, and no less important than me, problems that he must and will solve independently whether I like it or not, whether I admit it or not.
The problem of socio-psychological differences is especially acute when determining the activity of an individual (its forms, methods of realization) 12. Social encouragement, stimulation of people who are socially active, enterprising, and active should become a daily practice in the life of society.
The evolutionary process through the increasing complexity of organisms and the improvement of the organizational structure has led to heightened feeling individuality. The consequence of this development was the need to express this individuality. In the previous chapter, we noted that if this need is frustrated by social conditions such as overpopulation or formation mass society, then self-destructive tendencies develop. At the same time, the need for self-expression takes neurotic forms. It turns into a desire for success and a lust for power.
Biologists are beginning to recognize that the need for survival is not much more important than the need for self-expression. If you ask: "Surviving for what?", Then the only meaningful answer may be pleasure and joy of life, which are inseparable from self-expression. Adolph Portman in his remarkable work "New paths in biology" writes: "Metabolism can serve the survival of the individual, but we must remember that the individual is not here for the sake of his metabolism, but rather metabolism is a manifestation of individual existence." Self-expression is a manifestation of individual existence.
The emphasis on self-expression adds a new dimension to biology. Animal behavior cannot be judged solely in terms of its survival value. Life preservation and self-expression are closely related functions. Portman makes this clear in his book. He notes: "There are countless examples of how self-preservation and self-expression are combined in the same organ." He demonstrates this with the example of the larynx, referring to the functions of singing and speaking. Adherents of Konrad Lorenz tended to view the singing of birds more as a way of claiming territorial rights than an expression inner feeling... Now many will be pleased to know that singing combines both of these functions.
Psychology aligns with biology, also highlighting the importance of self-expression. External expression reflects what is happening inside the body. Self-expression as an external, visible aspect of an individual corresponds to self-awareness and self-perception as an internal or mental aspect of individual existence. According to Portman, "the bright appearance [among animals] is always a reflection of the wealth of the inner world." But this inner world cannot be considered an exclusively mental phenomenon. Quoting Portman again: “No one can clearly determine the location of the inner world, for, while recognizing the importance of the brain, we know that the inner life, as a whole, includes the body.” **
Human beings, who are at a higher stage of development in comparison with animals, have greater need express yourself. And because they are more aware of their individuality, there is a greater conscious component in their self-expression. We do not have the bright plumage of birds or the beautiful fur of some mammals, and we have replaced them with the color and variety of our products. The clothes we wear, the houses we build, our arts and crafts, our songs and dances, are all manifestations of this basic impulse to express ourselves. Whatever utilitarian values these things serve, it is impossible
ignore their role in meeting the need for self-expression.
Self-expression on a conscious level is a function of the ego and body. Thus, it differs from the forms of self-expression that do not depend on consciousness, which are the exclusive manifestations of the bodily "I". Hair or eye color is a form of bodily expression that does not include the ego. All creative actions, however, are necessarily conscious, so the ego plays an important role in the formulation and implementation of the creative impulse. However, the arising of the impulse is not related to the ego. Its roots are in the body, its motivation is in the pursuit of pleasure, and its source of inspiration is in the unconscious.
Self-expression, creativity and pleasure are closely related to each other. Any form of self-expression contains a creative element and leads to pleasure and satisfaction. A woman baking a cake, for example, expresses her personality in this creative act. She takes pleasure in this activity and feels a sense of satisfaction at its completion. In addition, there is a special satisfaction that accompanies achievement. "I AM made cake "- self-expression at the bodily level, which realizes the physical need to do something active and creative. "I AM made a cake ”- self-expression at the level of the ego, providing special ego-satisfaction. Let's try to explore the relationship between these two types of satisfaction.
The acquisition of knowledge and the acquisition of skills are important ego functions and are the main source of ego satisfaction. The "I" wants to know and wants to be able to do. It strives to be an active force in shaping its life. Hardly anyone remembers the excitement he felt when he took the first step, spoke or read the first word, but most people know the excitement that accompanied such achievements as the first bike ride and driving a car, baking the first pie, the first skiing or the first conversation in a foreign language. All of these achievements bring ego satisfaction, which, however, should not be separated from the pleasure associated with the learning process or the pleasure these skills promise to deliver in the future.
Any project that we undertake and bring to completion brings double satisfaction: the first on physical level in the form of pleasure from activity, and the other at the level of the ego, in the form of awareness of achievement. This double reward is consistent with the duality of human nature. On the one hand, we are conscious actors in the drama of life, and therefore are conscious of our individual roles. However, too often, such self-awareness blinds us, overshadowing the fact that, on the other hand, like animals, we are part of nature, have a body and for bodily pleasure we depend on a harmonious relationship with nature.
Such blinding leads to the fact that we become ego-conscious, that is, egoists. The egoist mistakes the ego for "I" and is convinced that everything that supports his ego contributes to the interests of the "I". This is true only within certain limits, which I will define later. By prioritizing the ego, one completely changes the normal relationship between the ego and the body self, which can lead to destructive behavior. The bodily "I" is the foundation on which the ego rests. Strengthening the foundation improves the structure of the personality as a whole. Roof repairs will be ineffective if the foundation is out of order. When pleasure is sacrificed for the sake of ego drives such as success, the result can be disastrous.
Take, for example, a person who lives beyond their means to impress their neighbors. Owning a huge house or an expensive car will inflate the ego, and will also cause a lot of pain and suffering, as it will have to pay for their maintenance. Only through dissociation, detachment from reality, will he be able to ignore pain. By suppressing pain, it will also cut off all possibilities for pleasure. The sacrifice of pleasure casts doubt on the value of the ego satisfaction he gets from owning property.
Even if a person can, through the effort, earn the money needed to acquire a posh environment, the ego satisfaction that they will receive as a result is unlikely to be worth the time and effort. It's one thing to work for something that will bring real pleasure, another thing - for the sake of something that simply serves to strengthen a person's image. Since we humans are self-aware beings with ego, we care about our image. Image is important because it personifies a person, but it is not the person himself. An egoist is an individual who identifies himself with an image, and not with his bodily "I".
There is no such image that would be able to provide bodily satisfaction that gives meaning to life. The ego, which is not nourished by its roots in the form of bodily pleasure, develops an insatiable hunger. The individual, ruled by an insatiable ego, lives in tension, forced to constantly expand his image. His ego-drives are becoming stronger and more adamant, violating conventions and decency in order to achieve their goals. A person who has taken this path cannot stop. If he received one million, then he must make every effort to earn the second million, then the third, and so on. This money is unlikely to increase his confidence and security, or contribute to his pleasure, and the desire to make money seems to gain a new impetus with each addition of capital. His ego is like hot air balloon, which must rise higher and higher, expanding until it explodes.
The ego's attractiveness to money is because it symbolizes power. An increase in state or power brings with it ego satisfaction. This enables the ego to imagine itself as the master of the world. It may seem that there is only one step from mastering knowledge and improving skills to conquering nature, but the same distance separates the integrated person from the alienated egoist obsessed with power. A person's need for power reflects his insecurity and serves as a sign of the inadequacy of his ego. While power and wealth can bring pleasure to life, they only do so if they do not become the primary goals of life.
Ego drives are not limited to the realm of money. The field of spectacular sports is permeated with ego interests, and by analyzing this phenomenon, we can gain a deeper understanding of the essence of these interests. A spectator present at a sporting event, rooting for one of the teams, receives significant satisfaction from its victory. If he belongs to the category of fanatical fans, then he does not even need to be personally present in the stands or watch the match on TV. The very thought of winning or losing his team carries a strong emotional charge. For such a fan, the pleasure of watching the action itself is often of secondary importance. If the team loses, it creates a depressed mood in him, which negates all the pleasure of watching the game. Such strong reactions are understandable when you consider how much is at stake. For many people, this stake is the ego that they invest in their favorite player or team, so later they feel either distant, established their position, or disappointed and humiliated.
The cheerleader identifies with the object of his admiration at the ego level. Through this identification, the achievements of his hero become, in a sense, his own. Thus, he receives personal satisfaction from the achievements of the hero, although he himself did not take any part in his activities. For such a fan, identification with the hero serves as a function of self-expression by replacing oneself with another person. For an athlete, performance is a true form of self-expression; he is involved in a contest with his whole being. Since only the ego is involved on the part of the fan, his obligations are limited, and his role is reduced to observation, but emotionally he reacts as if he is fully included in the game. He actually expresses himself through the identification of his ego.
Any ego identification is a form of self-expression. The person who bought big house, says to the whole world: “Look. I AM I own this house. I identify with him. " However, only the ego is identified with the house, unless that person was personally involved in planning or building. Likewise, a person who has accumulated large sum money, feels his identification with money. Saying: "I am worth two million dollars," he thereby says: "I am two million dollars." And the fan who, on the ego level, identifies with " New york Giants ", reacts in the same way:" I am the New York Giants ". At the same time, he says: "We won. "
Self-expression through ego identification may seem like a weak substitute for genuine, namely self-expression through creative activity... However, the power of the ego over behavior is such that the self-identifying person experiences what is happening as reality. In any identification there must be some aspect of reality. If a person is a member of the club, then he has every reason to be proud of the success of the club. Many people identify with the schools where they studied and feel a glimpse of achievements or a shadow of failure of graduates. Although such identification in some cases may be excessive (as, for example, with an old school tie), it has a logical basis, since during his time as a member of the student body, the person took an active part in school life. Patriotism is another example of ego-identification, which has a real basis, since it comes from a person's belonging to a given community of people.
Through his ego-identifications, the individual feels himself to be a part of society, participating in its development and sharing its victories and defeats. Without such ego identifications, a person would feel cut off from the flow of life and the social situation, isolated from the interests of the community. He would be forced to find pleasure and meaning within his own “I”, which no one can do, since pleasure depends on a harmonious relationship with the environment. With its identifications, the ego expands the boundaries of "I", thus increasing the possibilities for achieving pleasure and satisfaction.
Problems arise when such expansion becomes excessive, that is, when his ego-identifications compensate for his lack of self-identification. The ego of a healthy person is grounded in the sensations of the body and is identified with the body “I”. In this case, the main form of self-expression is creative life and ego identifications are secondary. When identification with the body is weak and insignificant, then the person's identity is vague and his creative self-expression is reduced. Such an individual, being alienated from his bodily "I", is forced to seek identity and means of self-expression in ego-identifications. They become his main way of self-expression, and in this case they turn out to be a weak substitute for the genuine.
Over-investing in ego-identification diverts energy away from the self, which is depleted more and more in proportion to how much the ego is inflated. The ego gratification that a person receives in the form of dividends from such investments does not contribute in any way to the enjoyment of life. Like illusions, another function of the dissociated ego, they can support the spirit but do nothing to help the body. I have heard complaints more than once successful people that they don't get "real satisfaction" from their success.
There is another aspect of the ego's role in self-expression: the need for recognition. Any conscious act of self-expression is considered incomplete until it provokes a reaction from other members of the community. With a favorable reaction, a person receives an additional portion of satisfaction from his achievement. A negative reaction diminishes satisfaction. A creative act that goes unnoticed usually leaves a person feeling frustrated. The writer is disappointed if no one reads his books, the artist gives up, if no one writes reviews of his works, the cook is depressed, if nothing is said about his culinary masterpieces. Apparently, we all need some recognition of our individuality. Without such recognition, it is difficult to maintain a personal identity or maintain a sense of "I".
Having an ego, a person not only recognizes himself as an individual, but also feels his isolation and loneliness. The desire for individuality is great, but the desire to be recognized as part of the group is not less. The first desire finds satisfaction in the act of self-expression, the second - in the recognition of this act by others. Since both desires pass through the ego, their fulfillment leads to ego satisfaction. This process also has a quantitative aspect. A stronger ego is associated with a higher degree of individuality, a greater need for self-expression, and an increased desire for recognition. A weak ego has less self-expression and is content with less recognition.
The drive for recognition is at the heart of the phenomenon of status. The degree of recognition determines a person's status, and the urge to status derives from the ego's need for recognition. Status is a phenomenon that we humans share with many animals. The order of approach to the feeding trough among poultry, the order of feeding in the flock of predators, the priority in mating - everything is determined by the status. Within a species, status ensures the survival of the fittest. For the individual, status fosters a sense of identity and is an ego support. As long as the ego identifies with the body, as is the case with animals, status reflects the natural-given physical abilities of the individual. Among human beings, however, the position or status of an individual in society is determined by many factors not related to the body. Hereditary position, financial condition, family ties play an important role in determining status.
If status is not a true indicator of an individual's personality, it acts as a disruptive force to dissociate the ego from the body. Status affects the image of the individual ego. The higher the status, the more majestic the image, for we see ourselves only through the eyes of others. However, we can feel ourselves from the inside if we are in contact with the body. There are no difficulties if the image corresponds to the reality of the body, that is, when our vision of ourselves coincides with what we feel. Lack of this alignment violates our sense of identity. We are confused not knowing who we are. Our minds are tempted to identify with the image and reject the reality of the body. The dissociation of the ego from the body leads to an unreal, imaginary life. A person becomes obsessed with his own image, is preoccupied with his position and is doomed to a struggle for power in the name of strengthening his status. Pleasure and creativity diminish, recede into the background, or disappear from life.
Personal self-expression is a natural need for every person, therefore, we will consider the most common ways of personal expression. Regardless of the fact that periodically modern society dictates his rules to us, thereby driving us into certain standards or frameworks, forcing us to demonstrate a special kind of behavior, sometimes even forcing us to adhere to a specific appearance, nevertheless, each of us strive to find a time when we can be ourselves. Behavior at work or at university, of course, is not the most best places where you can fully express your individuality. But take advantage free time to engage in self-expression is quite useful and even necessary.
Human self-expression - fear and freedom
Free self-expression of a person can be considered quite important, but at the same time some difficulties may arise that can lead to problems. Why is this happening?Self-expression of a person inspires, and also gives relief from negativity and fatigue;
Self-expression is the most powerful and accessible source of happiness and joy;
Self-expression is the best way to find friends and like-minded people;
Self-expression gives self-confidence and self-confidence, and also raises self-esteem.
If a person, as a result, for any reason, is not able to freely engage in self-expression, this can lead to the emergence of many complexes, to a tightness of the personality, and to a decrease in his self-esteem. Many people perceive self-expression as life purpose, and it's not just that: a person who does not wear behavioral masks is free to be creative, much happier than everyone else.
Ways of self-expression
It is very important that each person finds their own way of expressing themselves. For some, it can be professional success or a career, someone finds himself in needlework or in creativity, and someone loves to express themselves with the help of their appearance. Let's consider the most common options:1. External self-expression. Most of psychologists agree with each other that it is external self-expression that largely makes a person happier. This way of expressing yourself has its advantages and can be of great help. The main thing is to add a little personality to your unique image, but do not go overboard in this matter, look for a middle ground. Try to show your taste in style and gradually improve it. This advice will help you look brighter, more harmonious and undoubtedly stylish. through this method is able not only, but also to discover in himself new talents in which you still did not suspect.
2. Self-expression of a person in the professional sphere. It is customary in society to say: “ The best job is a high-paying hobby". If you do, it turns out to successfully express yourself in professional activity, you can consider yourself the happiest of people, since for many, work is just a method to get wages... As a rule, representatives of creative professions succeed in this way of self-expression. But, if you are in a leadership position or you are a born leader - this can certainly be considered an excellent self-expression.
3. Self-expression in creativity. This method is very effective and is used in psychology in order to help a person emotionally throw out the accumulated negative energy and resolve the internal accumulated problems. You've probably noticed that there are very few positive pictures and poems in reality. The thing is that artists and the poet primarily strive to release negative emotions, pain or vivid expression. As a rule, this is a pattern: the ability to self-expression overcomes the internal accumulated pain. This process is very difficult to understand, but in the end a masterpiece is born, a work of art. If you are still looking for yourself, try everything until you find what you like.
4. Self-expression of tastes. World scientists have come to the conclusion that people who like to listen to the same music have a lot in common, including similar features of temperament, taste and character. Discussing common interests with like-minded people, be it films, books, music, etc., you also express yourself and at the same time have a pleasant time.
The above ways of self-expression, can not only help you, but also significantly improve your life.
