Conclusion

Thus, comparison of SPPM to visual stimuli with and without assessment of their duration made it possible to detect a complex of positive-negative components (N400, N450-550, P#50-500, P500-800) that appears 400 ms after the start of the stimulus and probably reflective search and retrieval

SEB reading from long-term memory, comparison of SEB with the duration of the presented signal, verbalization and voicing of the evaluation result.

Using the dipole localization method, it was found that the sources of these SMPS components are presumably located in the cerebellar hemispheres, the temporal cortex, and the insular lobe of the brain.

Literature

1. Lupandin V.I., Surnina O.E. Subjective scales of space and time. - Sverdlovsk: Ural Publishing House. un-ta, 1991. - 126 p.

2. Surnina O.E., Lupandin V.I., Ermishina L.A. Some patterns of change in the subjective time standard // Human Physiology. - 1991. - T. 17. - No. 2. - S. 5-11.

3. Pasynkova A.V., Shpatenko Yu.A. On the mechanism of subjective reflection of time // Questions of Cybernetics. Measurement problems

mental characteristics of a person in cognitive processes. - M.: VINITI, 1980. - 172 p.

4. Makhnach A.V., Bushov Yu.V. Dependence of the dynamics of emotional tension on the individual properties of the personality // Questions of Psychology. - 1988. - No. 6. - S. 130.

5. Luscher M. The Luscher color test. - L-Sydney, 1983. - 207 p.

6. Delorme A., Makeig S. EEGLAB: an open source toolbox for analysis of single-trial EEG dynamics including independent component analysis // J. Neurosc. Meth. - 2004. - V. 134. - P. 9-21.

7. Kavanagh R., Darccey T. M., Lehmann D. and Fender D.H. Evaluation of methods for three-dimensional localization of electric sources in the human brain // IeEe Trans Biomed Eng. - 1978. - V. 25. - P. 421-429.

8. Ivanitsky A. M. The main mystery of nature: how subjective experiences arise on the basis of the work of the brain. Psikhol. magazine - 1999.

T. 20. - No. 3. - S. 93-104.

9. Naatanen R. Attention and brain function: Proc. allowance: Per. from English. ed. E.N. Sokolov. - M.: Publishing House of Moscow. un-ta, 1998. - 560 p.

10. Madison G. Functional modeling of human timing mechanism // Acta Universitatis Upsaliensis. Comprehansive Summaries of Upsala Dissertations From the Faculty of Social Sciences. - 2001. - V. 101. - 77 p. upsala. ISBN 91-554-5012-1.

11. Ivry R. and Mangles J. The many manifestations of a cerebellar timing mechanism // Presented at the Fourth Annual Meeting of the

12. Ivry R. and Keele S. Timing functions of the cerebellum // J. Cognitive Neurosc. - 1989. - V. 1. - P. 136-152.

13. Jeuptner M., Rijntjes M., Weiller C. et al. Localization of cerebellar timing processes using PET // Neurology. - 1995. - V. 45. - P. 1540-1545.

14. Hazeltine E., Helmuth L.L. and Ivry R. Neural mechanisms of timing // Trends in Cognitive Sciences. - 1997. - V. 1. - P. 163-169.

Received December 22, 2006

N. A. Chuesheva

THE CONCEPT OF "IMAGE OF THE WORLD" IN PSYCHOLOGICAL SCIENCE

The concept of "image of the world" is not new to modern science. It is actively used by philosophers, psychologists, linguists. The concept of "image of the world" is often replaced by a number of similar concepts - "picture of the world", "scheme of reality", "model of the universe", "cognitive map". Traditionally, the image of the world is understood as a certain set or an orderly multi-level system of human knowledge about the world, about oneself, about other people, etc., which mediates, refracts through itself any external influence. Previously, this concept was paid attention only to culturology, cultural history, ethnology and linguistics, which studied the picture of the world of different peoples. Within the framework of philosophy, it is emphasized that individual consciousness in its formation is based on a scientific map.

the mud of the world, which is interpreted as a structural element of the system of scientific knowledge. The picture of the world, in contrast to the worldview, is the totality of worldview knowledge about the world, "the totality of the subject content that a person possesses" (Jaspers). Linguists argue that the image of the world is formed on the basis of a particular language and is determined by its specificity. In cultural studies, the issues of mediating the image of the world of the subject by the features of the culture to which the given subject belongs are studied. Sociologists focus their attention on the reflection of various social objects, phenomena and connections between them in the subjective image of the human world.

The problem of the image is also one of the most important problems of psychological science. According to

N. A. Chuesheva. The concept of "image of the world" in psychological science

many researchers, the development of the image problem is of great importance not only for theoretical psychology, but also for solving many practical problems. In psychology, the picture of the world is considered in the context of the world of a particular person and the world as a whole.

The introduction of this concept into psychological science is mainly associated with the development of a general psychological theory of activity (Leontiev A.N., 1979). The key idea of ​​A. N. Leontiev was the assertion that in the process of constructing the image of an object or situation, not individual sensory impressions, but the image of the world as a whole, are of primary importance.

Considering the processes of generation and functioning of the image, A. N. Leontiev refers to the person himself, to his consciousness. He introduces the concept of the fifth quasi-dimension, in which the objective world is revealed. This is a semantic field, a system of meanings. The introduction of this concept made it possible to understand how, in the process of activity, an individual builds an image of the world in which he lives, and his actions, by which he remakes and partially creates an image, i.e. how the image of the world functions, mediating the activity of the individual in the objectively real world. The individual builds, according to A. N. Leontiev, not the World, but the Image, “scooping” it out of objective reality. As a result of the process of perception, an image of a multidimensional world, an image of objective reality, is obtained.

In addition, A. N. Leontiev argues that the world in its remoteness from the subject is amoral. Modalities arise only when subject-object relationships and interactions arise. The picture of the world includes invisible properties of objects: amodal - discovered by experiment, thinking and supersensible - functional properties, qualities that are not contained in the "object's substrate". The supersensible properties of an object are represented in meanings. The picture of the world includes not the image, but the depicted. The image of the world is not some kind of visual picture or copy, designed in the "language" of one or another sensory modality.

This provision served as an impetus for further development of the problem, determined the subject of subsequent works, which, in turn, emphasized that “in psychology, the problem of perception should be posed as the problem of building a multidimensional image of the world, an image of reality in the mind of an individual” .

Further development of the problem is associated with the names of S. D. Smirnov, A. S. Zinchenko, V. V. Petukhov and others. In their works, the concept of “image of the world” acquires a different status than in the work of A. N. Leontiev, and is concept in the study and analysis of cognitive processes.

The fundamental, key position for S. D. Smirnov (1981) was the distinction between “mi-

rum of images”, individual sensory impressions and a holistic “image of the world”.

When defining the image of the world, S. D. Smirnov points to the understanding that it is not the world of images, but the image of the world that regulates and directs human activity. Revealing this contradiction, he notes the main characteristics of the image of the world:

The amodal nature of the image of the world, since it also includes supersensible components, such as meaning, meaning. The idea of ​​the amodal nature of the image of the world allows us to assert that it includes not only those properties of objects that are found on the basis of “object-subject” interactions, but also those properties of objects that require the interaction of two or more objects to be detected. The image of the human world is a form of organization of his knowledge;

The holistic, systemic nature of the image of the world, i.e. irreducibility to a set of individual images;

The multilevel structure of the image of the world (the presence of nuclear and surface formations in it) and the problem of carriers of individual components of the image of the world, its evolution as a whole;

Emotional and personal meaning of the image of the world;

Secondary image of the world in relation to the external world.

Thus, S. D. Smirnov shows how the concept of "image of the world" in the aspect that was proposed by A. N. Leoniev, allows you to take a decisive step towards understanding that cognitive processes are of an active nature.

The analysis of the above problems shows the range of issues related to the introduction of the concept of the image of the world into the problems of sensory cognition.

VV Petukhov showed the need for further development of the concept of "image of the world" and presented the operational content of this concept in relation to the psychology of thinking.

Considering various means and methods for solving mental problems, he determined the specifics of an adequate unit of empirical study of the representation of the world. Such a unit, in his opinion, should be a certain unity of nuclear and surface structures.

F. E. Vasilyuk studied the image of the world from the point of view of the typology of life worlds and developed the fundamental property of the image - subjectivity, and thus brought to the fore the emotional component of the image of the world.

The problem of the relationship between subjective experience and the image of the world is central in the studies of E. Yu. Artemyeva. She points out that such an integral formation as a subjective representation of the world (the image of the world) carries "traces of the entire prehistory of the mental life of the subject" . Thus, there must be a structure that is capable of being a regulator and a building

the material of the image of the world, and such is the structure of subjective experience. This structure includes three layers. The first and most superficial is the “perceptual world” (Artemyeva, Strelkov, Serkin, 1983). The perceptual world has four coordinates of space, and is also characterized by meanings and meanings. The specificity of this layer lies in the fact that its "building material", its texture are modal. This layer corresponds to the surface structures of the image of the world.

The next layer is semantic. This layer contains traces of interaction with objects in the form of multidimensional relationships. By nature, they are close "to semantics - systems of "meanings" understood in one way or another." Traces of activity are fixed in the form of relationships and are the result of three stages of the genesis of the trace (sensory-perceptual, representational, mental). This layer is transitional between surface and nuclear structures (when compared with the layers of the image of the world). When describing the division of subjective experience into layers, this layer by E. Yu. Artemyeva was called the “picture of the world”.

The third, the deepest, is correlated with the nuclear structures of the image of the world and is formed with the participation of conceptual thinking - a layer of amodal structures that is formed during the "processing" of the semantic layer. This layer is designated in the narrow sense by the image of the world.

The picture of the world is in a peculiar relationship with the image of the world. The picture of the world is a certain set of relations to actually perceived objects, closely connected with perception. It is more mobile, in contrast to the image of the world, and is controlled by the image of the world, and the building material supplies the "perceptual world" and perception.

An interesting approach to understanding the picture of the world is presented in the work of N. N. Koroleva. She made an attempt to develop the concept of "picture of the world" in terms of a personal approach to a person's worldview. From the point of view of this approach, the picture of the personality's world is a complex subjective multi-level model of the life world as a set of objects and phenomena that are significant for the personality. The basic forming pictures of the world of the individual are determined, which are invariant semantic formations as stable systems of personal meanings, the content modifications of which are due to the peculiarities of the individual experience of the individual. Semantic formations in the picture of the world perform representative (representation of the life world to the subject), interpretive (structuring, interpretation of life phenomena and events), regulatory (regulation of human behavior in life situations) and integrative (ensuring the integrity of the picture of the world) functions. Semantic organization of the picture of the world

has a "synchronic" plan, which defines the main classes of objects of the semantic field of the personality and is represented by a system of semantic categories, and a "diachronic" one, which reflects the basic parameters of interpretation, evaluation and dynamics of the picture of the world and is represented by a system of semantic constructs. In our opinion, this approach allows you to penetrate deeper into the inner world of the individual and recreate its individual identity.

Understanding the content side of the image of the world is presented in the work of Yu. A. Aksenova. She introduces the concept of "picture of the world order", which exists in the individual consciousness and is understood as one of the dimensions of the subject's picture of the world. The picture of the world order (individual or universal) is presented as a way of describing the world, a way by which a person understands the world and himself. Choosing this or that way of describing the world, a person manifests himself, structuring the world in his mind, asserts his place in this world. Thus, the completeness of mastering and the ability to manifest one's deep, essential beginning depends on the choice of the method of describing the world.

E. V. Ulybina considered the dialogical nature of everyday consciousness and the sign-symbolic mechanisms of the functioning of this construct. As a result of the process of symbolization, the material-object specificity of the phenomena of the objective world is overcome. The conducted psychological experiments made it possible to reconstruct significant aspects of the subject 's picture of the world .

E. E. Sapogova considers the construction of the image of the world in individual consciousness as the ability of a person to arbitrarily control the processes of reflection, and reflection, in turn, represents mediation by sign systems that allow a person to appropriate the socio-cultural experience of civilization. In her opinion, the “image of the world” has an active and social nature. Formed in ontogeny, the image of the world becomes a "generating model" of reality. In her work “The Child and the Sign”, E. E. Sapogova refers to V. K. Vilyunas, who believes that “it is the global localization of the reflected phenomena in the “image of the world”, which provides an automated reflection by a person of where, when, what and why he reflects and does, constitutes the concrete psychological basis of the conscious nature of mental reflection in a person. To be aware means to reflect the phenomenon as “prescribed” in the main system-forming parameters of the image of the world and to be able, if necessary, to clarify its more detailed properties and connections.

It is difficult to disagree with the opinion of A.P. Stetsenko, who believes that it is necessary to refer to the concept of “image of the world” in the case when the researcher is faced with the task of “... identifying special structures of mental reflection that provide the child with

E. H. Galaktionova. Gesture as a factor in the child's mental development

the possibility of achieving specifically human goals - the goals of orientation in the world of social, objective reality, i.e. in the world of "people and for people" - with the prospect of further management of the process of such orientation ". In other words, the solution of such problems will make it possible to determine the patterns of occurrence, the mechanism of development in ontogenesis of specific human abilities of cognition. All this, according to A.P. Stetsenko, is the foundation for the formation of cognitive processes and is a prerequisite for the subsequent development of the child.

Considering the concept of "image of the world" within the framework of the theory of psychological systems (TPS), it is necessary to indicate that this theory is a variant of the development of postclassical psychology. TPS understands a person as a complex, open, self-organizing system. The mental is considered as something that is generated, arises in the process of functioning of psychological systems and thereby ensures their self-organization and self-development. “The essence of the TPS lies in the transition from the principle of reflection to the principle of generating a special psy-

chological (not mental) ontology, which is a system construct that mediates the relationship between a person and the world of “pure” objectivity (“amodal world”), which ensures the transformation of the amodal world into a “reality” “mastered” by a person and becoming his individual characteristic. A person as a psychological system includes a subjective (image of the world) and an activity component (a way of life), as well as reality itself, which is understood as a multidimensional world of a person. The image of the world is presented as a holistic and systemic-semantic reality, which is the world of a given person, in which he lives and acts.

Summing up, it is necessary to point out that despite the fact that today a large number of theories have been accumulated that reveal the concept of "image of the world", structure, psychological mechanisms, and more, each of the theories presented studies its own aspects of the problem. As a result, it is impossible for the subject to form a holistic view of the unfolding picture of the world.

Literature

1. Dictionary of a practical psychologist / Comp. S.Yu. Golovin. - M., 1997. - S. 351-356.

2. Philosophical Encyclopedic Dictionary / Ed. E.F. Gubsky, G.V. Korableva, V.A. Lutchenko. - M., 1997.

3. Leontiev A.N. Image of the world // Selected. psychological works: In 2 volumes - M., 1983. - S. 251-261.

4. Smirnov S.D. The world of images and the image of the world // Bulletin of Moscow State University. Ser. 14. Psychology. - 1981. - No. 2. - S. 13-21.

5. Petukhov V.V. The image of the world and the psychological study of thinking // Bulletin of Moscow State University. Ser. 14. Psychology. - 1984. - No. 4. - S. 13-21.

6. Vasilyuk V.E. Methodological analysis in psychology. - M., 2003. - 272 p.

7. Artemyeva E.Yu. Fundamentals of the psychology of subjective semantics. - M., 1999. - 350 p.

8. Queen N.N. Semantic formations in the picture of the world of personality: Abstract of the thesis. dis... cand. psychol. Sciences. - St. Petersburg, 1998. - 16 p.

9. Aksenova Yu.A. Symbols of the world order in the minds of children. - Ekaterenburg, 2000. - 272 p.

10. Ulybina E.V. Psychology of ordinary consciousness. - M., 2001. - 263 p.

11. Sapogova E.E. The child and the sign: a psychological analysis of the sign-symbolic activity of a preschooler. - Tula, 1993. - 264 p.

12. Stetsenko A.P. The concept of "image of the world" and some problems of the ontogeny of consciousness // Bulletin of Moscow State University. Ser. 14. Psychology. - 1987. - No. 3.

13. Klochko V.E., Galazhinsky E.V. Self-realization of personality: a systematic view. - Tomsk, 2000. - 154 p.

Received June 21, 2006

UDC 159.922.7

E. N. Galaktionova

GESTURE AS A FACTOR OF CHILD'S MENTAL DEVELOPMENT

Barnaul State Pedagogical University

Recently, there has been a growing interest in the problems of non-verbal communication, which can be seen in the increase in the number of published works (A. Pease, D. Fast, V. A. Labunskaya, E. I. Isenina, E. A. Petrova, A. Ya. Brodetsky , G. E. Kreydlin and others). Ideas about the meaning of various types of non-verbal communication, the value of cruelty are actively developing.

communication in human development, which are reflected in a number of works on general and special psychology, communication psychology, etc. In the literature, the need to study and develop non-verbal means of communication is considered as one of the conditions for the most successful adaptation of a person in any environment, establishing communication

2

1 Lesosibirsk Pedagogical Institute - a branch of the Federal State Autonomous Educational Institution of Higher Professional Education "Siberian Federal University"

2 Siberian State Technological University - Lesosibirsk Branch

The article provides a theoretical analysis of studies of the category "image of the world" in the works of Russian psychologists. It is shown that the term, first used in the work of A.N. Leontiev, is studied within the framework of various humanities, where it is filled with various semantic content. Comparing the concepts of "image of the world", "image of the world", "multidimensional image of the world", the authors highlight the characteristics of the image of the world: integrity, sensibility, processuality, social and natural determinism. According to the authors, in modern domestic psychology, the most attractive approach is the one proposed by V.E. Klochko in the framework of systemic anthropological psychology, where a person, understood as an open psychological system, includes the image of the world (subjective component), lifestyle (activity component) and reality itself - the multidimensional life world of a person. In this case, the multidimensional image of the human world acts as a dynamic systemic construct that combines subjective-objective perception and is characterized by a single space and time.

systemic anthropological psychology.

multidimensional image of the world

psychology

image of the world

1. Artemyeva E.Yu. Psychology of subjective semantics. - Publishing House LKI, 2007.

3. Klochko V.E. Self-organization in psychological systems: problems of the formation of the mental space of a person (introduction to transspective analysis). - Tomsk: Publishing House of the Tomsk State. un-ta, 2005.

4. Klochko V.E. Formation of the multidimensional world of man as the essence of ontogenesis // Siberian psychological journal. - 1998. - P.7-15.

5. Klochko Yu.V. Rigidity in the structure of a person's readiness to change lifestyle: dis. … Candidate of Psychological Sciences. - Barnaul, 2002.

6. Krasnoryadtseva O.M. Features of professional thinking in the conditions of psychodiagnostic activity. - Publishing house of BSPU, 1998.

7. Leontiev A.N. Psychology of the image // Bulletin of Moscow University. Ser. 14. Psychology. - 1979. - No. 2. - P.3-13.

8. Mazlumyan V.S. Picture of the world and Image of the world?! // World of psychology. - 2009. - No. 4. - P.100-109.

9. Matis D.V. Reconstruction of the dynamics of the image of the human world by means of psychohistorical analysis: dis. … Candidate of Psychological Sciences. - Barnaul, 2004.

10. Medvedev D.A. The image of the world as an internal factor in the development of the personality of a student of a pedagogical university: dis. … Candidate of Psychological Sciences. - Stavropol, 1999.

11. Serkin V.P. Five definitions of the concept "image of the world" // Bulletin of Moscow State University. Ser. 14. Psychology. - 2006. - No. 1. - P.11-19.

12. Smirnov S.D. Psychology of the image: the problem of the activity of mental reflection. – M.: MSU, 1985.

13. Tkhostov A.Sh. Topology of the subject // Bulletin of the Moscow University. Ser. 14. Psychology. - 1994. - No. 2. - P.3-13.

The term, first used by A.N. Leontiev in 1975, characterizes the image of the world as a world in which "people live, act, remake and partially create", and the formation of the image of the world is "a transition beyond the directly sensual picture". Analyzing the problem of perception, the scientist identifies, in addition to the dimensions of space and time, the fifth quasi-dimension - the intra-system connections of the objective objective world, when "the picture of the world is filled with meanings" and makes the image of the world subjective. It was with the development of this phenomenon that A.N. Leontiev connected "one of the main points of growth" of the general psychological theory of activity.

The concept of "image of the world" is used in a variety of sciences - philosophy, sociology, cultural studies, linguistics, in each of which it acquires additional shades of meaning and is often interchanged with synonymous concepts: "picture of the world", "scheme of reality", "model of the universe", "cognitive map". The development of the problem of the "image of the world" affects a wide layer of philosophical and psychological research, and the projection of this problem is found in the works of many domestic scientists. To some extent, the formation of the “image of the world” phenomenon was influenced by the works of M.M. Bakhtin, A.V. Brushlinsky, E.V. Galazhinsky, L.N. Gumilev, V.E. Klochko, O.M. Krasnoryadtseva, M.K. Mamardashvili, G.A. Berulava, V.P. Zinchenko, S.D. Smirnova and others.

The lack of formation of ideas about the phenomenon under study is also confirmed by the fact that in psychological dictionaries there are different interpretations of the image of the world: a holistic, multi-level system of a person's ideas about the world, other people, about himself and his activities; an integrated system of general ideas of a person about the world, other people and about himself, a scheme of reality in the coordinates of space and time, covered by a system of socially formed meanings, etc. However, the authors agree, noting the primacy of the image of the world in relation to any specific image, in other words, any image , appearing in a person, is due to the image of the world already formed in his (human) consciousness.

In a number of studies devoted to the analysis of the category of the image of the world, this phenomenon is considered through the prism - "representations of the world" by V.V. Petukhov, typologies of life worlds by F.E. Vasilyuk, subjective experience E.Yu. Artemyeva, "pictures of the world" N.N. Koroleva, “pictures of the world order” by Yu.A. Aksenova and others.

E.Yu. Artemyeva considers the image of the world as a formation that regulates the entire mental activity of the subject, and whose property is the accumulation of the prehistory of activity (Artemyeva, 30). According to the author, there should be a structure capable of being a regulator and building material for the image of the world, in the role of which the structure of subjective experience acts. In this context, the scientist singles out the surface layer (“perceptual world”), the semantic layer (“picture of the world”), the layer of amodal structures (the actual image of the world). Note that in the future, the level structure of the image of the world is analyzed in the works of F.V. Bassina, V.V. Petukhova, V.V. Stolin, O.V. Tkachenko and others.

S.D. Smirnov believes that the image of the world is a holistic formation of the cognitive sphere of the individual, performing the function of the starting point and result of any cognitive act, specifying that the image of the world "cannot be identified with a sensory picture." The scientist notes the main characteristics of the image of the world: immodality, integrity, multilevelness, emotional and personal meaningfulness, secondary nature.

S.D. Smirnov identifies the following characteristics of the image of the world:

1. The image of the world does not consist of images of individual phenomena and objects, but from the very beginning it develops and functions as a whole.

2. The image of the world functionally precedes the actual stimulation and the sensory impressions it causes.

3. The interaction of the image of the world and stimulus influences is not based on the principle of processing, modifying the sensory impressions caused by the stimulus, followed by linking the image created from the sensory material to the pre-existing image of the world, but by approbation or modification (clarification, detailing, correction or even significant restructuring) of the image of the world

4. The main contribution to the construction of the image of an object or situation is made by the image of the world as a whole, and not by a set of stimuli.

5. The movement from the images of the world towards stimulation from the outside is a mode of its existence and is, relatively speaking, spontaneous. This process ensures constant approbation of the image of the world by sensory data, confirmation of its adequacy. If the possibilities of such approbation are violated, the image of the world begins to collapse.

6. We can talk about the continuous procedural nature of the movement from the “subject to the world”, which is interrupted only with a loss of consciousness. The difference between the approach developed here is that the image of the world generates cognitive hypotheses not only in response to a cognitive task, but constantly.

7. It is not the subject that adds something to the stimulus, but the stimulus and the impressions it evokes serve as an “add-on” to the cognitive hypothesis, turning it into a sensually experienced image.

8. If the main component of our cognitive image is a cognitive hypothesis formed on the basis of a broad context of the image of the world as a whole, then it follows that this hypothesis itself at the level of sensory cognition should be formulated in the language of sensory impressions.

9. The most important characteristic of the image of the world, which provides it with the possibility of functioning as an active beginning of the reflective process, is its active and social nature.

V.S. Mazlumyan, analyzing the relationship between the concepts of "image of the world" and "picture of the world", notes that the image of the world is an individual emotive-semantic refraction of the social picture of the world in the mind of an individual. Moreover, the image of the world is not a simple body of knowledge, but a reflection of the individual shades of feelings and moods of the individual, which forms the basis for a person's orientation in the world and in his behavior.

YES. Medvedev puts three inseparable components into the concept of "image of the world": the image of the Self, the image of the Other, the generalized image of the objective world, where all the components are contained in the human mind at the logical and figurative-emotional levels and regulate the subject's perception of the surrounding reality, as well as his behavior and activities . At the same time, a person peers into the world around him, which, under his research or simply observing gaze “here and now”, gives rise to a new one.

In modern psychology, a detailed analysis of the development of ideas about the essence of the phenomenon "image of the world" is made in the works of V.P. Serkin, who defined the image of the world as a motivating and orienting subsystem of the entire system of the subject's activities. The scientist, relying on the reasoning of A.N. Leontiev, identifies the following characteristics of the image of the world:

1. The image of the world is built on the basis of highlighting experience that is significant for the system of activities implemented by the subject.

2. The creation of an image of the world becomes possible in the process of transformation of the sensual fabric of consciousness into meanings (“meaning”).

3. The image of the world is a plan of the subject's internal activity, i.e. integral individual system of human meanings.

4. The image of the world is an individualized cultural and historical basis of perception.

5. The image of the world is a subjective predictive model of the future.

According to A.Sh. Tkhostova, the image of the world is a phantom of the world, which is the only possible way to adapt to the world, at the same time, the image of the world cannot be assessed outside the context against which the cognitive hypotheses of the subject are actualized, objects are structured and, as a result, the only possible reality of a person is created.

The most attractive for our study is the approach proposed by V.E. Klochko in the framework of systemic anthropological psychology, where a person, understood as an open psychological system, includes the image of the world (subjective component), lifestyle (activity component) and reality itself - the multidimensional human life world. According to the author, development consists in expanding and increasing the dimensionality of the image of the world, which means that it acquires new coordinates. Of particular note is the concept of "man's multidimensional world", which, in the understanding of the scientist, is the basis of a multidimensional image of the world. V.E. Klochko writes: “any image, including the image of the world, ... is the result of reflection. A multidimensional image of the world, therefore, can only be the result of a reflection of a multidimensional world”, i.e. human existence is greater and deeper than objectified reality, than what can fit within the framework of knowledge.

Thus, new dimensions are not added to the subjective image, but exist in the human world from the very beginning. Such an interpretation brings together the ideas of V.E. Klochko with A.N. Leontiev, who called the derivative of the multidimensionality of the “fifth quasi-dimension” a system of values, however, V.E. Klochko, in the development of the human world, more dimensions of meanings and values ​​are added. Similar ideas are found in the works of I.B. Khanina, for whom the multidimensionality of the image of the world is determined by the activity itself. In other words, the specificity and variability of activities (playing, educational, educational and professional, etc.) determines the emergence and development of different dimensions of the image of the world. At the same time, a person as a system cannot develop in all directions at once, he must choose the network basis that suits him for certain purposes, is optimal in terms of its internal correlation, co-measurement, which indicates the selectivity of mental reflection.

O.M. Krasnoryadtseva, analyzing the concept of “image of the world” and discussing the origin of its multidimensionality, notes that it is thinking and perception that perform the functions that form this multidimensionality. According to the author, perception leads to the construction of an image of the world, and thinking is aimed at its creation, at the production of dimensions, at bringing it into a system. At the same time, perception objectifies the external and inscribes it in the image of the world, and thinking projects the I of a person, his essential powers and capabilities into the objective world that has opened up to him. Thus, we can talk about the image of the multidimensional world and the multidimensional world itself as two poles of a single system, which is ordered with the help of perception and thinking.

Thus, the multidimensional image of the human world acts as a dynamic systemic construct that combines subjective-objective perception and is characterized by a single space and time.

In a number of dissertations, the ideas of V.E. Klochko about the formation of the image of the human world. So, in the work of D.V. Mathis not only revealed the psychological mechanisms of the reconstruction of the image of the world and lifestyle (socialization, adaptation, language, religion, folk pedagogy), but also determined that the formation of the image of the world among different peoples has its own characteristics, due to the traditional socio-cultural space, and is determined by the entire course of the historical ethnic development. The author believes that the formation of the image of the world occurs in stages, by transforming culture into it, while from the moment of birth, its dimension gradually expands, and in adolescence, changes in the image of the world acquire a qualitative character.

ON THE. Dolgikh notes the originality of the image of the world as a central category of art education, which allows us to speak about the possibility of forming the image of the world in the conditions and means of art education.

Yu.V. Klochko in his dissertation research shows that three components can be distinguished in the structure of the image of the world:

1. Perceptual layer, which includes spatial categories and time and is characterized by a set of ordered objects moving relative to the subject; the specificity of this layer is its representation in the form of various modalities;

2. Semantic layer, presented in the form of multidimensional relationships, the presence of meanings and qualities of objects, their characteristics; modalities are present and separated semantically;

3. Amodal layer, characterized by integrity and indivisibility.

Thus, the considered concepts make it possible to characterize the image of the world as an integral multi-level structure, which includes a person's ideas about himself, about other people, about the world as a whole and about his activities in it, while the integrity of the image of the world is the result of the reflection of objective and subjective images. Most researchers focus on the role of perception, which makes it possible to create a holistic vision of the world.

Reviewers:

Loginova I.O., Doctor of Psychology, Professor, Head of the Department of Psychology and Pedagogy with a course of medical psychology, psychotherapy and pedagogy of PO, Dean of the Faculty of Clinical Psychology, Krasnoyarsk State Medical University. prof. VF Voyno-Yasenetsky Ministry of Health of Russia, Krasnoyarsk;

Ignatova V.V., Doctor of Pedagogy, Professor, Head of the Department of Psychology and Pedagogy, Siberian State Technological University, Krasnoyarsk.

Bibliographic link

Kazakova T.V., Basalaeva N.V., Zakharova T.V., Lukin Yu.L., Lugovskaya T.V., Sokolova E.V., Semenova N.I. THEORETICAL ANALYSIS OF STUDIES OF THE IMAGE OF THE WORLD IN RUSSIAN PSYCHOLOGY // Modern problems of science and education. - 2015. - No. 2-2.;
URL: http://science-education.ru/ru/article/view?id=22768 (date of access: 12/26/2019). We bring to your attention the journals published by the publishing house "Academy of Natural History"

I. M. Shmelev

In psychology, the concept of "subject" is a special category that describes a person as a source of knowledge and transformation of reality. This category reflects the active attitude of a person to the world that surrounds him and to himself. The central formation of human reality is subjectivity, which arises at a certain level of personality development and represents its new systemic quality.

The phenomenon of the subject's picture of the world is quite versatile and began to be studied in detail in the works of V.I. Vernadsky, L.F. Kuznetsova, I. Lakatos, V.A. Lektorsky, T.G. Leshkevich, L.A. Mikeshina, T. Nagel, M. Planck, K. Popper, V.S. Stepin and others, where the thesis was put forward as one of the provisions that an integral image of the world is formed on the basis of all types of the picture of the world.

Unlike the term "picture of the world", the concept of "image of the world" was introduced into scientific use, starting with the publication of the work of S.L. Rubinshtein, Being and Consciousness. Man and the World” and the works of A.N. Leontiev.

The concept of "image of the world" in the domestic scientific and psychological literature was proposed by A.N. Leontiev. By this term, he understood a complex multi-level formation that has a field of meaning and a system of meanings.

In the conscious picture of the world of the individual A.N. Leontiev singled out three layers of consciousness: the sensual fabric of consciousness (sensory experiences); meanings (their carriers are sign systems: traditions, rituals, objects of spiritual and material culture, images and norms of behavior, language); personal meaning (individual features of the reflection of the objective content of specific concepts, phenomena and events of concepts).

Differentiation of the image of the world and the sensual image of A.N. Leontiev bases on the fact that if the first is amodal and generalized (integrative), then the second is modal and specific. At the same time, the scientist emphasized that the sensual and individual sociocultural experience of the subject underlies the individual image of the world.

Developing the ideas of A.N. Leontiev, V.P. Zinchenko identifies two layers of consciousness: existential consciousness (movements, actions, sensual images) and reflective consciousness (combines meanings and meanings). Thus, worldly and scientific knowledge correlates with meanings, and the world of human experiences, emotions and values ​​correlates with meaning.

A follower of A.N. Leontieva S.D. Smirnov, understands the image of the world as a system of expectations that generates object-hypotheses, on the basis of which the structuring of individual sensory impressions and subject identification takes place.

The concept of "image of the world" today has gone beyond the boundaries of psychology, and has acquired the status of a philosophical category in the works of some scientists. At the same time, both in psychology and in philosophy, contradictions arose in the understanding of close, but not equivalent to each other, the concepts of “image of the world”, “picture of the world”, “worldview”, “worldview”, “worldview”.

In the article by S.D. Smirnov, these categories are clearly separated: "... the image of the world has the character of a nuclear structure in relation to what appears on the surface in the form of one or another modally designed and, therefore, subjective picture of the world" . The division of surface and core structures also contains a fundamental division of the categories of the picture of the world and the image of the world. Based on this, V.V. Petukhov notes that the representation of the world (image of the world) - knowledge about the world (picture of the world) have differences. “Nuclear (representation of the world) and superficial (knowledge about it) structures differ differently than different – ​​more and less deep – levels of knowledge” . “The representation of the world is inherent in a person according to his “generic” definition - as a carrier of consciousness. This representation is not, as already explained, a rational construction, but reflects the practical "involvement" of a person in the world and is associated with the real conditions of his social and individual life ... Nuclear structures ... as the fundamental pillars of a person's existence as a conscious being, reflect his actual connections with world and do not depend on reflection about them. Surface structures are connected with the knowledge of the world as a special goal, with the construction of one or another idea about it.

The separation of the concepts of “image of the world” and “picture of the world” can also be found in the studies of E.Yu. Artemyeva, O.E. Baksansky and E.N. Kucher and others, however, even today these concepts are often used as synonyms.

Currently, there are three main approaches to the study of the category "image of the world".

So the image of the world in research in the field of psychology of cognition is presented as a mental representation of external reality, the starting point and the final result of any cognitive act, an integral product of the activity of the entire system of cognitive processes of the individual (L.V. Barsalu, R. Blake, D. Dennett, M. .Cooper, R. Line, R. Levin, W. Neisser, J. Piaget, L. Postman, E. Frenkel-Brunswick, K. Higby, A. Cheyne, K. Shannon, M. Sheriff, and also A.G Asmolov, A.N. Leontiev, V.V. Petukhov, S.D. Smirnov, R. Eder and others).

The main characteristics of the image of the world are:

• amodality,
• integrity,
• multilevel,
• emotional and personal meaning,
• secondary to the outside world.

In the psychology of cognition, the construction of an image of external reality appears as an actualization, and then enrichment, clarification, and adjustment of the initial image of the subject's world.

In the studies of scientists representing this approach, the image of the world is a nuclear formation in relation to what on the surface acts as a representation of the world or a modally designed picture of the world. This position is confirmed by the analysis of the works of many authors who consider the image of the world as an amodal, a priori, primary structure.

Proceeding from this, the image of the world is an amodal representation of the world as a system of expectations and forecasts in categorical forms of intuition and the categories themselves, acting as working hypotheses when interacting with the absolute reality of the environment.

Since in the process of perception the function of the image of the world is determined by its integrity, it cannot be structured in this definition. This conclusion is confirmed in the work of A.N. Leontiev, which indicates that the main contribution to the process of constructing an image of a situation or an object is made by the image of the world as a whole, and not by individual sensory perceptions. S.D. Smirnov, developing the idea of ​​the integrity of the image of the world, also considers the image of the world as a system of expectations regarding the development of events in reality that determine the formation of perceptual hypotheses. This situation allows us to assert that in the structure of the image, the image of the world precedes individual sensations, as well as any individual image as a whole.

The image of the world in the psychology of consciousness is considered as an integral system of meanings, an ideal product of the process of consciousness, its constituent part, together with sensory fabric and personal meaning (E.Yu. Artemyeva, G.A. Berulava, V.P. Zinchenko, G.A. Zolotova, A.Yu. Kozlovskaya-Telnova, G.V. Kolshansky, A.N. Leontiev, Yu.M. Lotman, V.V. Nalimov, V.F. Petrenko, V.I. Rubinshtein, V.P. Serkin, V.N. Toporov, T.V. Tsivyan, A.G. Shmelev, E.S. Yakovleva and others). The formation of the image of the world acts as a process of transformation of the sensual fabric of consciousness into meanings. The individual system of meanings and the specificity of the relationship between them determine the features of the individual semantic space of the personality. The formation of the individual language of the personality and its linguistic picture of the world occurs in the system of activities in the process of assimilation of individual and cultural experience.

In the psychology of consciousness, the image of the world appears as a biased, subjective model of the world, including the rational and the irrational, and can be interpreted as a "phantom" of the world, a myth, as well as an integral and universal text, which is represented in our minds by a complex system of various meanings ( culture text).

In personality psychology, the image of the world is presented in the form of a subjective interpretation of reality by a person, which allows him to navigate in reality, as well as in the form of a subjective space of the personality, reflecting the individual structured and subjectively transformed experience of a person in his real relationships and unique connections with the surrounding reality (K.A. Abulkhanova-Slavskaya, B.G.Ananiev, L.I.Antsiferova, A.K.Belousova, G.A.Berulava, F.E.Vasilyuk, V.E.Klochko, D.A.Leontiev, A.V. .Naryshkin, S.L. Rubinshtein, Yu.K. Strelkov, etc.).

One of the important approaches in understanding the layered structure of the image of the world in personality psychology is the concept of G.A. Berulava about the image of the world as a mythological symbol.

G.A. Berulava understands the concept of “image of the world” as “personally conditioned, initially unreflected, integrative attitude of the subject to himself and to the world around him, which carries the irrational attitudes of the subject” .

As criteria for studying the image of the world, the author singles out its substantive and formal characteristics: the substantive characteristics include individual differential components of a person's empirical experience.

Formal characteristics are grouped into three scales:

- the scale of emotional saturation contains two poles - emotionality (people with an emotionally saturated image of the world, whose emotional background can be both negative and positive) and indifference (people with an emotionally neutral image of the world, whose judgments are devoid of extreme emotional assessments);

- the scale of generalization includes the poles of integrality (integrity, syntheticity, cognitive simplicity in the perception of the surrounding world prevail in people) and differentiality (persons who are prone to the perception of various objects of the objective world, and their image of the world is cognitively complex, analytical, mosaic, fragmentary);

- the scale of activity contains the pole of activity, an active-activity, creative image of the world (people are dominated by evaluative or normative judgments, orientation to significant events in the future), and the pole of reactivity is an image of the world that has a passive contemplative character (for people of this type, the objective world is presented as a fatal circumstance that must be obeyed, judgments are dominated by assessments of past life events).

Based on the developed criteria, the author identified 8 main types of personality profiles according to the poles of the scales of formal characteristics: IDA (the image of the Self at the pole of indifference, differentiation, activity); IDP (indifference, differentiation and passivity); IIP (indifference, integrity and passivity of the image-I); IIA (indifference, integrity and activity of the image - I); I, I, P (irrationality, integrity and passivity of the image of I); EIA (emotionality, integrity and activity of the image - I); EDA (emotionality, differentiation and activity of the image - I); EDP ​​(emotional richness, differentiation and passivity of the image - I).

Also, the author, based on a meaningful analysis of the image of the world, identified three types of personality. People with an empirical image of the world are characterized by a morally indifferent attitude to the world around them, without the presence of normative-value categories of obligation in judgments. For these subjects, the Image of the Self contains a list of positive qualities, and the image of the surrounding world contains the perception of people as persons with whom it is pleasant and not pleasant to communicate.

People with a positivist image of the world are distinguished by the presence in their statements of certain moral dogmas and rules for relating to the properties of other people, their personal properties, as well as to the world around them. The image of I of representatives of this type contains qualities that do not satisfy a person, and which he wants to correct. The image of the surrounding world has a negative assessment and is characterized by the phrase: "What is not done - everything is for the better." The image of the future describes a person's desire to achieve something good (job, career, wealth, etc.).

People with a humanistic image of the world manifest transcendent motives of life. The image of the world of these subjects is characterized by concern for the well-being of other people, manifested in judgments about “how good this world is not only for me, but also for other people, concern for the surrounding objective world - its ecology, nature, animals, etc. ". The image of one's own Self contains ideas about the extent to which the existing personal properties not only satisfy the subject himself, but also other people.

The considered classification most fully reflects the structural content of the image of the world of the subject.

On the basis of all the theories considered, the following main provisions of the psychology of the image of the world can be distinguished:

1. There are no such characteristics of human cognition that would be immanent in the image of the world. Meaningfulness, categoriality of the conscious image of the world express the objectivity that is revealed by the cumulative social practice.

2. The image of the world includes supersensory components (meanings, meanings), is adequate not to the stimulus, but to the action of the subject in the objective world, i.e. the image of the world is immodal.

3. The image of the world is a holistic, non-additive phenomenon, the unity of the emotional-need and cognitive spheres.

4. The image of the world is an ordered system or a set of human knowledge about oneself, about other people, about the world, etc., which refracts through itself, mediates any external influence. Any adequate perception of an individual object depends on the adequate perception of the objective world as a whole and the relation of the object to this world. Movement towards the stimulus is the mode of existence of the image of the world. According to the method of approbation and modification of the image of the world as a whole, under the influence of impressions, the interaction of stimulus effects and the image of the world is built.

5. For a specific stimulus, a cognitive hypothesis of the corresponding modality is formulated, i.e. the image of the world constantly generates hypotheses at all levels.

6. The image of the world develops in the process of human activity, arises at the junction of internal and external impressions, i.e. characterized by social and activity nature (S.D. Smirnov, V.P. Zinchenko).

7. The image of the world is dialectical and dynamic and is not immutable and frozen.

Thus, the image of the world should be understood as a single syncretic symbol that cannot be decomposed into separate components; a universal and integral text, the richness of meanings of which is reflected by our consciousness; a picture of the objective world seen through the prism of transcendent reality, the orienting basis of the subject's behavior. The image of the world is a holistic, multi-level system of a person's ideas about himself, his activities, other people and the world; a set of ideas of the subject about himself, a psychological mechanism, the main task of which is to compare these ideas with patterns of behavior, semantic landmarks, images of a person. The image of the world is the orienting basis of the subject's behavior.

7. Petukhov V.V. The image of the world and the psychological study of thinking [Text] / V.V., Petukhov / / Bulletin of Moscow University. - Series 14. - Psychology. - 1984 - No. 4. - S. 15.

8. Rubinstein S.L. Being and consciousness. Man and the world [Text] / S.L. Rubinstein. - St. Petersburg: Peter 2003. - 512 p.

9. Smirnov S.D. The world of images and the image of the world [Text] / S.D. Smirnov // Bulletin of the Moscow University. Series 14 "Psychology". - 1981. - No. 2. - P.15-29.

10. Eder R.A. Comments on children's self-narratives | R.A. Eder//The remembering self. Construction and accuracy in the self-narrative / Ed.U.Neisser, R. Fivush. -Cambrilde: Cambridge University Press, 1994. - P. 180-191.

Problem
image of the world
in human knowledge

The image of the world is the subject of study of many sciences interested in human knowledge. For centuries, the image of the world has been built, revealed and discussed by thinkers, philosophers, scientists from various points of view. The picture of the image of the world allows a better understanding of a person in all his connections and dependencies on the world around him. The category of the image of the world is significant for revealing the features of human consciousness through the context of ethnic groups, cultures, mentalities, etc. Different approaches to understanding the image of the world reveal its dependence on various external and internal variables.

The image and/or picture of the world are quite developed categories of Russian psychology. Research in this direction was carried out by E.Yu. Artemyeva, G.A. Berulava, B.M. Velichkovsky, V.P. Zinchenko, E.A. Klimov , A.N. Leontiev, V.S. Mukhina, V.F. Petrenko, V.V. Petukhov , S.D. Smirnov and many others.

Based on many theories and concepts that reveal the category of the image of the world, we will discuss some historically determined approaches to this problem.

The image of the world is a changing reality

The image of the world is a psychological reality

When a person interacts with the world, a special psychological reality is formed - an image of the world or a picture of the world. Since ancient times, man has had an integral system of ideas about himself and the world around him, about his role and place in it, about the spatial and temporal sequence of events, their causes, meaning and goals. Each culture has such an integral system of world order, within which the worldview of an individual is formed. With the development of civilization and the accumulation of a huge amount of heterogeneous information through scientific discoveries, the image of the world has lost its intracultural integrity and has become extremely variable. The image of the world began to represent a holistic construction of the world from the elements selected by consciousness, which are actually significant, valuable and relatively consistent for an individual human personality. There are as many images of the world as there are their bearers, and each person is the constructor of his own world. In everyday life, the world and the image of the world are merged into a single whole.

The subjective image of the world has a basic, invariant part, common to all its bearers, and a variable part, reflecting the subject's unique life experience. The invariant part is formed in the context of culture, reflecting its system of meanings and meanings. Its variability is determined by the socio-cultural reality in which a person is immersed. The realities of the modern world make it difficult to use the traditional patterns of culture due to its variability. Therefore, each new generation “creates” such an image of the world that allows it to adequately adapt to the world and adequately influence this world.

The image of the world is changeable
reality

The problem of the specificity of the image of "one's own" world for a certain generation and age is a constantly changing reality. It is "one's own" image of the world, including the conscious and unconscious levels, that directly affects the regulation of all human life and plays a decisive role in the development of the individual.

The formation and content filling of the image of the world originates in the early years. Ideas about the surrounding world depend on a complex of social conditions. “What information a child has about our world depends primarily on the social environment: the family or adults who have replaced the family; national traditions of the immediate environment; place of residence (city, village, farm, etc.) and other factors. Due to the peculiarities of the culture into which the child has entered by the fact of his birth, he forms a special idea of ​​​​the world ”(Mukhina V.S.). Throughout a person's life, while remaining basically stable enough, the image of the world undergoes constant changes due to the objective transformations of the realities of being and the development of the inner position of the individual. The specificity of the content of the image of the world, in addition to historical and ethno-cultural features, has age and subcultural specifics.

The more dynamic the culture, the more noticeable that each new generation has its own image of the world, different from other generations. Understanding the features of "one's own" image of the world is most evident through opposition to another (primarily "foreign") image of the world. In this context, the features of the image of the world are revealed in more detail through the binary opposition "friend / foe".

The image of the world in the space of myth

Myth as a way to build an image of the world

The period in which a single and stable picture of the world was formed is usually called cosmological or mythopoetic. The beginning of this period is considered to be the era immediately preceding the emergence of civilizations in the Middle East, the Mediterranean, India and China. During this period, myth becomes the main way of understanding the world. Researchers of traditional societies (K. Levi-Strauss, M. Eliade, G. Frankfort, etc.) note that the myth should be understood as a special type of thinking, chronologically and essentially opposed to historical and natural science types of thinking, and a ritual focused on continuous and holistic.

In traditional cultures, the image of the world has a symbolic nature and is embodied in mythological ideas about the world. In its most general form, the mythological picture of the world (model of the world) is defined as an abbreviated and simplified representation of the entire sum of ideas about the world within a particular tradition. The bearers of this tradition may not be aware of the picture of the world in its entirety and consistency. The “world” is understood as a person and the environment in their interaction, i.e. the world is the result of processing information about the environment and the person himself with the help of sign systems. The picture of the world is realized in various semiotic incarnations coordinated among themselves and forming a single universal system, to which they are subordinate.

People of traditional cultures have a special picture of the world, within which they consider a person as a part of society, and society - included in nature and dependent on cosmic forces. Nature and man do not oppose each other: natural phenomena are conceived in terms of human experience, and human experience in terms of cosmic phenomena. The world for a person of traditional culture “appears not to be empty or inanimate, but teeming with life. This life is manifested in personalities - in man, animal and plant, in every phenomenon that a person encounters. At any moment he can face any phenomenon not as "It", but as "You". In this collision, "You" manifests its personality, its qualities, its will. The world and man, therefore, are a single whole, and not opposed to reality.

The image of the world in myth expresses an attempt to streamline an area that is actually significant for a person. The established order in the world is identified with the laws of the world, in connection with which the picture of the world is subject to constant reproduction: the picture of the world is considered both the “framework” of life and the fulcrum from which a person begins to count his life.

The image of the world in the space of ethnic groups and cultures

Ethnic picture of the world as the basis of mentality

The mythological vision of the world is preserved in the traditional cultures of various ethnic groups. Each ethnic group in its historical development has developed its own separate picture of the world, uniting the members of the ethnic group together. “Different ethnic groups have a unifying principle in myths, which explains the common psychological status of individuals of antiquity. The picture of the world is formed through an ethnocentric view of the individual as the property of the genus, but at the same time as a subject endowed with the powers and spirit of people and objects, capable of penetrating the spiritual essence of beings, with a potential that goes beyond the visible capabilities of a real natural person. "(Mukhina V.S.). On the basis of the ethnic picture of the world, the traditional consciousness of the ethnos (mentality) is formed, this is a special worldview system that is transmitted in the process of socialization and includes ideas about priorities, norms and behaviors in specific circumstances. Through the descriptions of these representations, in turn, the cultural tradition inherent in the ethnic group or any part of it in a given period of time can be described.

Thanks to ethnic culture, a person receives such an image of the environment in which all elements of the universe are structured and correlated with the person himself, so that every human action is a component of the overall structure. Ethnos correlates a person with the specifics of the real world of topics. Ethnos names all the significant realities of the world for a person, determines their meaning and place in the universe in relation to a person. The ethnic picture of the world determines for a person the system of interaction with the world, the nature of the attitude to the various realities of the world.

Ethnos builds new pictures
peace

The ethnic picture of the world changes greatly over time, and people are not always aware of the cultural gaps that may be obvious to the researcher. Only logically inexplicable, accepted as an axiom in the ethnic picture of the world, blocks that externally can be expressed in the most diverse form turn out to be unchanged. Based on them, the ethnos builds new and new pictures of the world - those that have the greatest adaptive properties in a given period of its existence and enable a person to most successfully build relationships with him.

At the present stage of development of ethnology, the ethnic picture of the world is understood as some coherent idea of ​​being, inherent in the members of this ethnic group. This idea is expressed through philosophy, literature, mythology (including modern), ideology, etc. It reveals itself through the actions of people, as well as through their explanations of their actions. It, in fact, serves as the basis for people to explain their actions and their intentions. According to the results of the author's expeditionary research to various regions with relatively preserved mono-ethnic traditional cultures, it is noted that the picture of the world is often realized by the members of the ethnic group only partially and fragmentarily. The fact of consciousness is rather not its content, but its presence and integrity. The ethnic picture of the world in modern traditional cultures is largely syncretic and has significant variability among different generations and people with different social experience. At the same time, the ethnic picture of the world continues to perform the function of streamlining the system of ideas that exist in the real socio-cultural environment of a person. Disparate elements of the picture of the world are present in the mind of a person as fragments that outwardly do not quite fit together. This becomes clear when trying to identify and correlate the worldviews of different people of the same ethnic community. However, the inconsistency and heterogeneity of the elements of the picture of the world, its mosaic, manifested in texts recorded even from one performer, in the internal plan seem to be integral. The paradoxical and contradictory nature of the elements of the general picture of the world is removed in the inner plane of the individual, largely due to the fact that the image of the world and the relationship with it is mostly non-reflexive.

Often, the internal logic present in the ethnic picture of the world can be perceived by the members of the ethnos as normative, but in reality it turns out to be only partially so. In the same period, different groups within an ethnic group can have different pictures of the world, which have a common framework, but the schemes themselves differ, and the logic of behavior coming from one source manifests itself in practice in completely different, sometimes even opposite ways. This is manifested to the greatest extent in modern ethnic groups when considering intergenerational differences, as well as when comparing in detail the differences between the images of the world and the cultural traditions of people in the villages of the same region.

The division of the world
into "one's own" and "foreign" spaces

Of great importance in the ethnic picture of the world is the division of the space surrounding a person into “own” and “foreign”. In fact, as B.F. Porshnev, a generic person discovered himself in the world through the division of the world into “they” and “we”. At present, in traditional cultures, the division of the world into “ours” and “theirs” can be observed in the form of the so-called matryoshka principle. At the same time, properties alienated from a person, “masters”, forces with which it is necessary to be able to build relationships, observing the system of existing standards, are attributed to the “foreign” space, for the violation of which the “owners” or “higher powers” ​​will inevitably be punished. "Own" space is determined by the system of sign-subject mediation, a kind of labeling system. A person protects "his" world from the "alien" one with various symbolic objects and actions, creating peculiar boundaries and thresholds that define the exact boundary between the worlds.

Disclosure of the image of the world by the method of binary
oppositions

In works devoted to recreating the ways of worldview of people of different cultures (studies of primitive thinking by the method of binary oppositions of K. Levi-Strauss, reconstruction of the model of the world of the Slavs by V.I. Toporov, reconstruction of the medieval image of the world by A.Ya. Gurevich, etc.), the model of the world is presented as a set of interrelated universal concepts or as a series of basic semantic oppositions, semantic oppositions. Their set, which is necessary and sufficient for describing the world (macro- and microcosm), consists of 10–20 pairs of opposed features. They are connected, first of all, with the structure of space (up/down, right/left, near/far, etc.), time (day/night, yesterday/today, winter/summer, light/darkness, etc.). Among other oppositions, the following are significant: life/death, nature/culture, even/odd, white/black, male/female, older/younger, own/alien, self/other, sacred/worldly, etc. The set of attributes is projected onto the axiological axis ( opposition good/evil, good/bad). A number of categories have an ambivalent nature, including simultaneously opposed signs (for example, a solar eclipse, northern lights). Based on a set of binary features, universal sign complexes are constructed, with the help of which the world is assimilated and described. These complexes are realized in various code systems (astral, vegetative, zoomorphic, numerical, acoustic and other codes). All this complex - but at the same time simple - classification apparatus at the semantic level is one, since it describes the same object - the world - from the point of view of the same subject - a person. This is a kind of “grid of coordinates through which people perceive reality and build an image of the world that exists in their minds” . Thus, a complex and changeable system of the image of the world, which has ethno-cultural determinants, becomes available for comparative research.

Image of the world in the space of historical changes

The image of the world as an image of reality

The emergence of a non-mythological model of the world is associated with the development of philosophy and science in Ancient Greece in the 4th century BC. BC. The myth that justifies and describes everything is replaced by attempts to explain the phenomena of the world in a different way, to unravel their true causes. One of the first to propose a new view of the world was the ancient Greek thinker Heraclitus of Ephesus: “The world, one of everything, was not created by any of the gods and by any of the people, but was, is and will be an ever-living fire, naturally igniting and naturally extinguishing. ..” . The key issue in the philosophical constructions of ancient thinkers about the picture of the world was the search for a2rch2 - the immanent and enduring basis of being, the "origin", "ontological principle" or "original cause". A significant moment in the restructuring of the picture of the world in the ancient era is the emergence of a distinction between the objective and the subjective, on the basis of which scientific thought develops.

The image (picture) of the world has become the subject of historical changes. Each historical epoch generated its own concepts of the image of the world. The main driving factors for changing the image of the world are religious teachings, on the one hand, and scientific discoveries, on the other. Each new religious system formed its own system of dogmatics, which determined the image of the world. The change in the images of the world in the context of religions is largely connected with the change in the religions themselves. Science, on the other hand, gradually rebuilt the image of the world as the understanding of the structure of the world and the place of man in it developed.

Image of the world and science

Since the 19th century, the categories "image of the world", "picture of the world" and related concepts have become the subject of a number of sciences. The term “picture of the world” began to be widely used in physics in the late 19th and early 20th centuries. G. Hertz was one of the first to use it to refer to the physical picture of the world as a set of internal images of external objects, from which information can be obtained logically regarding these objects. M. Planck defined the physical picture of the world as an objective image of reality, formed by physical science, which reflects the real laws of nature. At the same time, M. Planck distinguished between a practical picture of the world - a system of subjective ideas about the surrounding reality, developed on the basis of experiences, and a scientific picture of the world - as a model of the real world in an absolute sense, regardless of individuals and all human thinking.

A. Einstein believed that human knowledge of nature has a contradictory character; the display of the world with the help of scientific methods occurs on the basis of the preliminary creation of its holistic image. “A person strives in some adequate way to create for himself a simple, clear picture of the world in order to break away from the world of sensations, in order, to a certain extent, to try to replace this world, thus, with a picture.” The image of the world in the subjective space of a person turns out, on the one hand, to be interconnected with the development of science and scientific interpretations of reality, but, on the other hand, continues to influence the very course of the development of science.

The picture of the world began to claim to reflect the world "as it is in itself", structuring it in a system of concepts and ideas characteristic of a certain stage in the development of mankind. Scientific concepts began to determine in many respects the image of the world for man in a meaningful way.

Image of the world in the space of psychological theories

The concept of an image
world and related concepts

The concept of "image" is a significant category of psychology (A.N. Leontiev, S.D. Smirnov, S.L. Rubinshtey, etc.). The image is the initial link and at the same time the result of any cognitive act. Modern researchers understand the image as a cognitive hypothesis comparable to objective reality. The image of the world is functionally and genetically primary in relation to any specific image or separate sensory experience. Hence, the result of any cognitive act will not be a separate image, but a changed image of the world, enriched with new elements. This means that the idea of ​​integrity and continuity in the origin, development and functioning of the cognitive sphere of the personality is embodied in the concept of the image of the world. And the image of the world acts as a multi-level integral system of a person's ideas about the world, other people, about himself and his activities.

The image of the world and concepts close to it - a picture of the world, a model of the universe, a scheme of reality, a cognitive map, etc. - have different content in the context of various psychological theories.

The image of the world as a cognitive map

Studies of the model of the world, as a reflection of the subjective experience of a person, were undertaken primarily within the framework of the cognitive direction, in connection with the problem of perception, storage and processing of information in the human mind. The main function of consciousness is defined as the knowledge of the world, which is expressed in cognitive activity. At the same time, the volume and type of processing of active information coming from the external environment depends on the assumption of the subject regarding the nature of the perceived object, on the choice of the method of its description. The collection of information and its further processing is determined by the cognitive structures existing in the mind of the subject - “maps” or “schemes”, with the help of which a person structures the perceived stimuli.

The term "cognitive map" was first proposed by E. Tolman, who defined it as an indicative scheme - an active structure aimed at finding information. W. Neisser noted that cognitive maps and schemes can manifest themselves as images, since the experience of an image also represents a certain internal aspect of readiness to perceive an imaginary object. Images, according to W. Neisser, are “not pictures in the head, but plans for collecting information from a potentially accessible environment” . Cognitive maps exist not only in the field of perception of the physical world, but also at the level of social behavior; any choice of action involves anticipation of a future situation.

The image of the world as a semantic memory

The question of the representation of the world to a person was also considered in studies of the processes of memorization and storage of information, the structure of memory. So, episodic memory is opposed to semantic memory, understood as a kind of subjective thesaurus that a person possesses, organized knowledge about verbal symbols, their meanings and relationships between them, as well as the rules and procedures for their use. The semantic memory stores the generalized and structured experience of the subject, which has two levels of organization: categorical (pragmatic), which allows you to determine whether a concept of an object belongs to a certain semantic class and its relation to other objects of the same class, and syntagmatic (schematic), describing simultaneously existing relationships of objects or a sequence of actions.

The image of the world as a system of meanings
and field of meaning

The concept of "image of the world" in Russian psychology began to be actively discussed by A.N. Leontiev, who defined it as a complex multi-level formation with a system of meanings and a field of meaning. “The function of the image: self-reflection of the world. This is the function of "intervention" of nature in itself through the activity of subjects, mediated by the image of nature, that is, the image of subjectivity, that is, the image of the world. The world that opens through man to himself. A.N. Leontiev noted that the problem of the mental should be posed from the perspective of building in the mind of the individual a multidimensional image of the world as an image of reality. Based on the theoretical views of A.N. Leontiev, three layers of consciousness can be distinguished in the conscious picture of the world: 1 - sensual images; 2 - meanings, the carriers of which are sign systems, formed on the basis of the internalization of subject and operational meanings; 3 - personal meaning.

The first layer is the sensory fabric of consciousness - these are sensory experiences that "form the obligatory texture of the image of the world." The second layer of consciousness is meanings. The bearers of meanings are objects of material and spiritual culture, norms and patterns of behavior fixed in rituals and traditions, sign systems and, above all, language. In meaning, socially developed ways of acting with reality and in reality are fixed. The internalization of objective and operational meanings on the basis of sign systems leads to the emergence of concepts. The third layer of consciousness forms personal meanings. That is, what an individual puts into specific events, phenomena or concepts, the awareness of which may not significantly coincide with the objective meaning. Personal meaning expresses the "meaning-for-me" of life objects and phenomena, reflects a person's biased attitude towards the world. Thus, a person not only reflects the objective content of certain events and phenomena, but at the same time fixes his attitude towards them, experienced in the form of interest, emotions. The system of meanings is constantly changing and developing, ultimately determining the meaning of any individual activity and life as a whole.

image of the world as a whole

A.N. Leontiev revealed the differences between the image of the world and the sensual image: the first is amodal, integrative and generalized, and the second is modal and always concrete. He emphasized that the basis of the individual image of the world is not only sensual, but the entire socio-cultural experience of the subject. The psychological image of the world is dynamic and dialectical; it is constantly being changed by new sensory representations and incoming information. At the same time, it is noted that the main contribution to the process of constructing the image of an object or situation is made not by individual sensory impressions, but by the image of the world as a whole. That is, the image of the world is a background that anticipates any sensory impression and realizes it as a sensory image of an external object through its content.

Image of the world
and existential consciousness

V.P. Zinchenko developed the idea of ​​A.N. Leontiev about the reflective function of consciousness, including the construction of emotionally colored relationships to the world, to oneself, to people. V.P. Zinchenko singled out two layers of consciousness: existential, including the experience of movements, actions, as well as sensual images; and reflective, uniting meanings and meanings. Thus, worldly and scientific knowledge correlates with meanings, and the world of human values, experiences, emotions correlates with meaning.

Image of the world
and human activity

According to S.D. Smirnov, the image of the world is primary in relation to sensory impressions from the perceived stimulus, any emerging image, being a part, an element of the image of the world as a whole, not only forms, but confirms, clarifies it. "This is a system of expectations (expectations) that confirms the object - hypotheses, on the basis of which the structuring and subject identification of individual sensory impressions take place" .

S.D. Smirnov notes that a sensual image taken out of context in itself does not carry any information, since “it orients not the image, but the contribution of this image to the picture of the world” . Moreover, to build an image of external reality, the primary is the actualization of a certain part of the already existing image of the world, and the refinement, correction or enrichment of the actualized part of the image of the world occurs in the second turn. Thus, it is not the world of images, but the image of the world that regulates and directs human activity.

The image of the world is a fundamental condition for the mental life of the subject

However, many researchers offer a broader understanding of the image of the world; its representation at all levels of a person's mental organization. So, V.V. Petukhov distinguishes in the image of the world the basic, "nuclear" structures that reflect the deep connections between man and the world, not dependent on reflection, and the "superficial" ones, associated with a conscious, purposeful knowledge of the world. The idea of ​​the world is defined as a fundamental condition for the mental life of the subject.

The image of the world as an "integrator" of human interaction with
reality

E.Yu. Artemyeva understands the image of the world as an "integrator" of traces of human interaction with objective reality. It builds a three-level systemic model of the image of the world. The first level - the "perceptual world" - is characterized by a system of meanings and modal perceptual, sensual objectivity. The second level - the "picture of the world" - is represented by relations, and not by sensory images, which retain their modal specificity. The third level - "the image of the world" - is a layer of amodal structures that are formed during the processing of the previous level.

Image of the world
and life path of the individual

In the works of S.L. Rubinstein, B.G. Anan'eva, K.A. Abulkhanova-Slavskaya and others, the image of the world is considered in the context of a person's life path, through the system of cognition of being in the world. It is revealed that the formation of the image of the world occurs in the process of a person's knowledge of the world around him, comprehension of significant events in his life. The world for a person appears in the specifics of the reality of being and becoming one's own "I" of a person.

Image of the world
and lifestyle

S.L. Rubinstein characterizes man as a subject of life, in his own existence and in relation to the world and another person, emphasizing the integrity, unity of man and the world. The world, in his understanding, is “a set of people and things communicating with each other, more precisely, a set of things and phenomena correlated with people, an organized hierarchy of various modes of existence”; “a set of things and people, which includes what relates to a person and what he relates to by virtue of his essence, what can be significant for him, what he is directed to” . That is, a person as an integrity is included in the relationship with the world, acting, on the one hand, as a part of it, and on the other, as a subject that cognizes and transforms it. It is through a person that consciousness enters the world, being becomes conscious, acquires meaning, becoming the world - a part and product of human development. At the same time, not only human activity plays an important role, but also contemplation as an activity for understanding the world. As a proper human mode of existence, a person singles out “life”, which manifests itself in two forms: “as the real causality of the other, expressing the transition into another ... and, secondly, as an ideal intentional “projection” of oneself - already inherent only in a specifically human way of life” . S.L. Rubinstein singled out two layers, levels of life: involvement in direct relationships and reflection, comprehension of life. S.L. Rubinstein emphasized the importance of not only the relationship "man - the world", but also the relationship of a person with other people, in which the formation of consciousness and self-consciousness takes place. "In reality, we always have two interrelated relationships - a person and being, a person and another person, these two relations are interconnected and interdependent" . In correlating the content of one's life with the life of other people, a person discovers the meaning of life. The world in the works of S.L. Rubinstein is considered in its infinity and continuous variability, which is reflected in the understanding of the specifics of his knowledge and human interaction with him. “The property of the world appears in their dynamic, changing attitude towards a person, and in this respect, not the last, but the main, decisive role is played by the worldview, the person’s own spiritual image.” Ideas S.L. Rubinshtein are significant for understanding the problem of a person's life path through the context of understanding her image of the world and herself in the world.

The image of the world is a person's worldview in the context of the realities of being

A special place for understanding the phenomenon of the image of the world for us is occupied by the concept of development and being of the personality by V.S. Mukhina. The problem of the image of the world is considered here, on the one hand, when discussing the development of the internal position of the individual and its self-consciousness, and on the other hand, when considering the ethnic features of the picture of the world. In any case, this problem is discussed in the context of the relationship between the internal space and self-awareness of the individual with the features of the realities of being. According to the concept of V.S. Mukhina, a person builds his worldview, his ideology on the basis of an internal position, through the formation of a system of personal meanings in the context of the characteristics of the realities of his life. Historically and culturally conditioned realities of human existence are divided into: 1 - the reality of the objective world; 2 - the reality of figurative-sign systems; 3 - the reality of social space; 4 - natural reality. The worldview in this regard is presented as a generalized system of a person's views on the world as a whole, on the place of mankind in the world and on his individual place in it. The worldview of V.S. Mukhina is defined as a person's understanding of the meaning of his behavior, activity, position, as well as the history and prospects for the development of the human race. The meaningful filling of the image of the world in the process of development of the personality and its self-consciousness is mediated by a single mechanism of identification and isolation. The idea of ​​the world is formed in the context of a certain culture in which a person was born and grew up. It is noted that "the picture of the world is built in the child's mind, primarily under the influence of those positions that are characteristic of adults that influence the mind of the child" . Thus, consideration of the features of the image of the world must be carried out in conjunction with the realities of the development and existence of man.

Structure
self-consciousness - the image of oneself in the world

V.S. Mukhina revealed that in the inner psychological space of a person born into this world, through identification, self-consciousness is built, which has a structure that is universal for all cultures and social communities. "The structure of a person's self-consciousness is built within the system that generates it - the human community to which this person belongs." In the process of growing up, the structural links of self-consciousness, thanks to a single mechanism of personality development, identification and isolation, acquire a unique content, which at the same time carries the specifics of a particular socio-cultural community. Structural links of self-consciousness, the content of which is specific in various ethnic, cultural, social and other conditions, in fact, are the image of oneself in the world and act as the basis for the vision of the world as a whole.

The changes taking place in the world, the transformations of the realities of human existence meaningfully change the content of the structural links of a person's self-consciousness and modify the image of the world. At the same time, the structure of self-consciousness and the image of the world act as a stable system of connections between a person and the world, allowing him to maintain integrity and identity to himself and the world around.

Summary

The image of the world
basis of adaptation
and adequate interaction
man with peace

Discussing the problem of the image of the world in understanding various areas of knowledge about a person, the following most significant points can be distinguished. In the study of traditional cultures and ethnic groups, the image of the world is discussed in connection with the specifics of mythological and ethnic consciousness. The image of the world in the myth is considered through its function of ordering the realities of existence that are significant for a person, determining the place of a person in the world and the system of interactions between a person and the world. It is noted that the formation of the image of the world in various ethno-cultural conditions occurs largely according to a single mechanism of opposition "we" - "they", on the basis of which the images of "our" and "foreign" worlds are formed. When studying the features of the image of the world in various ethnic groups and cultures in the humanities, the method of binary oppositions is widely used.

In the context of discussing the problem of the image of the world, it is significant to understand that each historical epoch gave rise to its own concepts of the image of the world. In the process of becoming scientific knowledge of reality, the so-called scientific picture of the world is in constant development, which structures the world in a system of concepts and ideas characteristic of a certain stage in the development of mankind.

In psychological science, the problem of the image of the world is considered: 1 - in the context of cognitive processes; 2 - in the context of a system of meanings and meanings developed as a result of human interaction with the world; 3 - in the context of the life path of the individual in interaction with the world; 4 - in the context of the problem of adaptation and building adequate interaction in the changing realities of life; 5 - in the context of the problem of self-consciousness and worldview; and etc.

In most concepts, the “image of the world” is understood, first of all, as a reflection of the real world in which a person lives and acts, at the same time being a part of this world. In this regard, the words of M.M. Bakhtin: “... The world where an act really takes place, an act is performed, is the one and only world, concretely experienced: visible, audible, tangible and thinkable ... The single uniqueness of this world is guaranteed by the reality of the recognition of my only involvement, my alibi in it ". The image of the world is a subjective reality, inseparably interconnected with the objective realities of human existence. The image of the world, on the one hand, is a historically changeable process of adaptation to a changing reality, and on the other hand, it is the basis for building an adequate interaction with the surrounding reality by a person.

The disclosure of the features of the content of the image of the world makes it possible to better understand the inner world of a person in conjunction with the realities of being. To conduct research on the features of the image of the world as a psychological reality in the context of a person's existence in the world, it is important to take into account the approaches to this problem discussed above.

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Of course, all Soviet authors proceed from the fundamental provisions of Marxism, such as the recognition of the primacy of matter and the secondary nature of spirit, consciousness, and the psyche; from the position that sensations and perceptions are a reflection of objective reality and a function of the brain. But we are talking about something else: about the embodiment of these provisions in their specific content, in the practice of research psychological work; about their creative development in the very, figuratively speaking, flesh of perception studies. And this requires a radical transformation of the very formulation of the problem of wear psychology and the rejection of a number of imaginary postulates that persist by inertia. The possibility of such a transformation of the problem of perception in psychology will be discussed.

The general proposition which I will try to defend today is that the problem of perception must be posed and developed as a problem of the psychology of the image of the world.(I note By the way, that the theory of reflection in German is Bildtheori, that is, the image.)

This means that every thing is initially posited objectively - in the objective connections of the objective world; that it - secondarily posits itself also in subjectivity, human sensibility, and in human consciousness (in its ideal forms). It is necessary to proceed from this in the psychological study of the image, the process of generation and functioning.

Animals, humans live in the objective world, which from the very beginning acts as a four-dimensional: three-dimensional space and time (movement), which is "objectively real forms of being"

This proposition should by no means remain for psychology only a general philosophical premise, allegedly not directly affecting the concrete psychological study of perception, the understanding of mechanisms. On the contrary, it forces us to see many things differently, not as it has developed within the framework of Western psychology. This also applies to understanding the development of the sense organs in the course of biological evolution.

Life of animals from from the very beginning takes place in the four-dimensional objective world, the adaptation of animals occurs as an adaptation to the connections that fill the world of things, their changes in time, their movement, which, accordingly, the evolution of the sense organs reflects the development of adaptation to the four-dimensionality of the world as it is, and not in its individual elements.

Turning to man, to the consciousness of man, I must introduce one more concept - the concept of the fifth quasi-dimension, in which the objective world opens up to man. This - semantic field, system of meanings.

The introduction of this concept requires a more detailed explanation.

The fact is that when I perceive an object, I perceive it not only in its spatial dimensions and in time, but also in its meaning. When, for example, I cast a glance at a wrist watch, then, strictly speaking, I have no image of the individual attributes of this object, their sum, their "associative set." This, by the way, is the basis of the criticism of associative theories of perception. It is also not enough to say that I have, first of all, a picture of their form, as Gestalt psychologists insist on this. I perceive not the form, but an object that is a clock.

Of course, in the presence of an appropriate perceptual task, I can isolate and realize their form, their individual features - elements, their connections. Otherwise, although all this is included in invoice image, in his sensual fabric, but this texture can be curtailed, obscured, replaced without destroying or distorting the objectivity of the image.

The thesis I have stated is proved by many facts, both obtained in experiments and known from everyday life. It is not necessary for perceptual psychologists to enumerate these facts. I will only note that they appear especially brightly in images-representations.

The traditional interpretation here is to attribute to the perception itself such properties as meaningfulness or categoriality. As for the explanation of these properties of perception, they, as R. Gregory (1) rightly says about this, at best remain within the boundaries of the theory of G. Helmholtz. I note at once that the deeply hidden danger here lies in the logical necessity to appeal in the final analysis to innate categories.

The general idea I am defending can be expressed in two propositions. The first is that the properties of meaningfulness, categorization are the characteristics of the conscious image of the world, not immanent in the image itself, his consciousness. They, these characteristics, express the objectivity revealed by the total social practice, idealized in a system of meanings that each individual finds as "out-of-his-existence"- perceived, assimilated - and therefore the same as what is included in his image of the world.

Let me put it another way: meanings appear not as something that lies in front of things, but as something that lies behind the shape of things- in the cognized objective connections of the objective world, in various systems in which they only exist, only reveal their properties. Values ​​thus carry a special dimension. This is the dimension intrasystem connections of the objective objective world. She is the fifth quasi-dimension of it!

Let's summarize.

The thesis I defend is that in psychology the problem of perception should be posed as the problem of building in the mind of an individual a multidimensional image of the world, an image of reality. That, in other words, the psychology of the image (perception) is a concrete scientific knowledge of how, in the process of their activity, individuals build an image of the world - the world in which they live, act, which they themselves remake and partially create; it is knowledge also about how the image of the world functions, mediating their activity in objectively real the world.

Here I must interrupt myself with some illustrative digressions. I recall a dispute between one of our philosophers and J. Piaget when he visited us.

What you get, - this philosopher said, referring to Piaget, - is that the child, the subject in general, builds the world with the help of a system of operations. How can you stand on such a point of view? This is idealism.

I do not at all adhere to this point of view, - answered J. Piaget, - in this problem my views coincide with Marxism, and it is absolutely wrong to consider me an idealist!

But how then do you assert that for the child the world is the way his logic constructs it?

Piaget did not give a clear answer to this question.

There is an answer, however, and a very simple one. We are really building, but not the World, but the Image, actively “scooping out” it, as I usually say, from objective reality. The process of perception is the process, the means of this “scooping out”, and the main thing is not how, with the help of what means this process proceeds, but what is obtained as a result of this process. I answer: the image of the objective world, objective reality. The image is more adequate or less adequate, more complete or less complete ... sometimes even false ...

Let me make one more digression of a completely different kind.

The fact is that the understanding of perception as a process by which an image of a multidimensional world is built, by each of its links, acts, moments, each sensory mechanism, comes into conflict with the inevitable analyticism of scientific psychological and psychophysiological research, with the inevitable abstractions of a laboratory experiment.

We isolate and investigate the perception of distance, the distinction of forms, the constancy of color, apparent movement, etc., etc. With careful experiments and the most precise measurements, we seem to be drilling deep, but narrow wells that penetrate into the depths of perception. True, we do not often succeed in laying “communication channels” between them, but we continue and continue this drilling of wells and scoop out of them a huge amount of information - useful, as well as of little use and even completely useless. As a result, whole heaps of incomprehensible facts have now formed in psychology, which mask the true scientific relief of the problems of perception.

It goes without saying that by this I do not at all deny the need and even the inevitability of analytical study, the isolation of certain particular processes and even individual perceptual phenomena for the purpose of their study in vitro. You just can't do without it! My idea is completely different, namely, that by isolating the process under study in the experiment, we are dealing with some abstraction, therefore, the problem of returning to the integral subject of study in its real nature, origin and specific functioning immediately arises.

In relation to the study of perception, this is a return to the construction of an image in the mind of an individual. external multidimensional world, peace as he is, in which we live, in which we act, but in which our abstractions in themselves do not “dwell”, just as, for example, the so thoroughly studied and carefully measured “phi-movement” does not dwell in it (2).

Here again I have to make a digression.

For many decades, research in the psychology of perception has dealt primarily with the perception of two-dimensional objects - lines, geometric shapes, in general, images on a plane. On this basis, the main direction in the psychology of the image arose - Gestalt psychology.

At first it was singled out as a special "quality of form"; then in the integrity of the form they saw the key to solving the problem of the image. The law of "good form", the law of pregnancy, the law of figure and background were formulated.

This psychological theory, generated by the study of flat images, turned out to be "flat" itself. In essence, it closed the possibility of the "real world - psychic gestalt" movement, as well as the "psychic gestalt - brain" movement. Meaningful processes turned out to be substituted by the relations of projectivity and isomorphism. V. Koehler publishes the book “Physical Gestalts” (it seems that K. Goldstein wrote about them for the first time), and K. Koffka already directly states that the solution to the controversy of spirit and matter, psyche and brain is that the third is primary and this is the third there is a qestalt - form. Far from the best solution is offered in the Leipzig version of Gestalt psychology: form is a subjective a priori category.

And how is the perception of three-dimensional things interpreted in Gestalt psychology? The answer is simple: it lies in the transfer to the perception of three-dimensional things of the laws of perception of projections on a plane. Things of the three-dimensional world, thus, act as closed planes. The main law of the field of perception is the law of "figure and background". But this is not a law of perception at all, but a phenomenon of perception of a two-dimensional figure on a two-dimensional background. It refers not to the perception of things in the three-dimensional world, but to some of their abstraction, which is their contour*. In the real world, however, the definiteness of an integral thing emerges through its connections with other things, and not through its “contouring”**.

In other words, with its abstractions, Gestalt theory replaced the concept of objective peace notion fields.

It took years in psychology to experimentally separate and oppose them. It seems that J. Gibson did this best of all at first, who found a way to see the surrounding objects, the surrounding environment as consisting of planes, but then this environment became ghostly, lost its reality for the observer. It was possible to subjectively create precisely the "field", it turned out, however, to be inhabited by ghosts. Thus, a very important distinction arose in the psychology of perception: the “visible field” and the “visible world”.

In recent years, in particular in studies conducted at the Department of General Psychology, this distinction has received fundamental theoretical coverage, and the discrepancy between the projection picture and the objective image has received a fairly convincing experimental justification (3).

I settled on the Gestalt theory of perception, because it especially clearly affects the results of reducing the image of the objective world to individual phenomena, relationships, characteristics, abstracted from the real process of its generation in the human mind, the process taken in its entirety. Therefore, it is necessary to return to this process, the necessity of which lies in the life of a person, in the development of his activity in an objectively multidimensional world. The starting point for this should be the world itself, and not the subjective phenomena it causes.

Here I come to the most difficult, one might say, the critical point of the train of thought I am trying out.

I want to state this point right away in the form of a categorical thesis, deliberately omitting all the necessary reservations.

This thesis is that the world in its remoteness from the subject is amodal. We are talking, of course, about the meaning of the term "modality", which it has in psychophysics, psychophysiology and psychology, when, for example, we are talking about the form of an object given in a visual or tactile modality, or in modalities together.

Putting forward this thesis, I proceed from a very simple and, in my opinion, completely justified distinction between properties of two kinds.

One is those properties of inanimate things that are found in interactions with the same things (with "other" things), i.e., in the "object-object" interaction. Some properties are revealed in interaction with things of a special kind - with living sentient organisms, that is, in the interaction "object - subject". They are found in specific effects, depending on the properties of the recipient organs of the subject. In this sense, they are modal, that is, subjective.

The smoothness of the surface of an object in the interaction "object-object" reveals itself, say, in the physical phenomenon of friction reduction. When palpated by hand - in the modal phenomenon of a tactile sensation of smoothness. The same property of the surface appears in the visual modality.

So, the fact is that the same property - in this case, the physical property of the body - causes, acting on a person, impressions that are completely different in modality. After all, “shine” is not like “smoothness”, and “dullness” is not like “roughness”.

Therefore, sensory modalities cannot be given a "permanent registration" in the external objective world. I emphasize external, because man, with all his sensations, himself also belongs to the objective world, there is also a thing among things.

In his experiments, subjects were shown a square of hard plastic through a reducing lens. “The subject took the square with his fingers from below, through a piece of matter, so that he could not see his hand, otherwise he could understand that he was looking through a reducing lens. We asked him to report his impression of the size of the square... We asked some of the subjects to draw as accurately as possible a square of the appropriate size, which requires the participation of both sight and touch. Others had to choose a square of equal size from a series of squares presented only visually, and still others - from a series of squares, the size of which could only be determined by touch ...

The subjects had a definite holistic impression of the size of the square. The perceived size of the square was approximately the same as in the control experiment with only visual perception" (4).

Thus, the objective world, taken as a system of only "object-object" connections (ie, the world without animals, before animals and humans), is amodal. Only with the emergence of subject-object relationships, interactions, various modalities arise, which also change from species to species (meaning a zoological species).

That is why, as soon as we digress from subject-object interactions, sensory modalities fall out of our descriptions of reality.

From the duality of bonds, interactions "O-O" and "O-S", subject to their coexistence, the well-known duality of characteristics occurs: for example, such and such a section of the spectrum of electromagnetic waves and, say, red light. At the same time, one should not only lose sight of the fact that both characteristics express "a physical relationship between physical things" "

Here I must repeat my main idea: in psychology, it should be solved as a problem of the phylogenetic development of the image of the world, because:

A) an “orienting basis” of behavior is needed, and this is an image;

B) this or that way of life creates the need for an appropriate orienting, controlling, mediating image of it in the objective world.

Briefly speaking. We must proceed not from comparative anatomy and physiology, but from ecology in its relation to the morphology of the sense organs, etc., Engels writes: "What is light and what is non-light depends on whether the animal is nocturnal or diurnal."

The question of "combinations" is of particular interest.

1. Combination (of modalities) becomes, but in relation to feelings, an image; she is his condition. (Just as an object is a "knot of properties", so an image is a "knot of modal sensations".)

2. Compatibility expresses spatiality things as a form of their existence).

3. But it also expresses their existence in time, so the image is fundamentally a product not only of the simultaneous, but also successive combinations, mergers**. The most characteristic phenomenon of combining viewpoints is children's drawings!

General conclusion: any actual influence fits into the image of the world, i.e. into some "whole" 14 .

When I say that every actual, i.e., now acting on perceptive systems, property “fits” into the image of the world, then this is not an empty, but a very meaningful position; it means that:

(1) the boundary of the object is established on the object, i.e., its separation takes place not at the sensory site, but at the intersections of the visual axes. Therefore, when using the probe, the sensor shifts. This means that there is no objectification of sensations, perceptions! Behind the criticism of "objectification", that is, the attribution of secondary features to the real world, lies the criticism of subjective-idealistic concepts. In other words, I stand by the fact that it is not perception that posits itself in the object, but the object- through activities- puts himself in the image. Perception is his “subjective positing”.(Position for the subject!);

(2) inscription in the image of the world also expresses the fact that the object does not consist of “sides”; he acts for us as single continuous; discontinuity is only its moment. There is a phenomenon of the "core" of the object. This phenomenon expresses objectivity perception. The processes of perception are subject to this nucleus. Psychological proof: a) in the brilliant observation of G. Helmholtz: “not everything that is given in sensation is included in the “image of representation” (equivalent to the fall of subjective idealism in the style of Johannes Müller); b) in the phenomenon of additions to the pseudoscopic image (I see edges coming from a plane suspended in space) and in experiments with inversion, with adaptation to an optically distorted world.

So far, I have dealt with the characteristics of the image of the world that are common to animals and humans. But the process of generating a picture of the world, like the picture of the world itself, its characteristics change qualitatively when we move on to a person.

In man the world acquires the fifth quasi-dimension in the image. It is by no means subjectively ascribed to the world! This is the transition through sensibility beyond the boundaries of sensibility, through sensory modalities to the amodal world. The objective world appears in meaning, i.e. the picture of the world is filled with meanings.

The deepening of knowledge requires the removal of modalities and consists in such a removal, therefore science does not speak the language of modalities, this language is expelled in it.

The picture of the world includes invisible properties of objects: a) amodal- discovered by industry, experiment, thinking; b) "supersensible"- functional properties, qualities, such as "cost", which are not contained in the substrate of the object. They are represented in the values!

Here it is especially important to emphasize that the nature of meaning is not only not in the body of the sign, but also not in formal sign operations, not in the operations of meaning. She - in the totality of human practice, which in its idealized forms enters the picture of the world.

Otherwise, it can be said like this: knowledge, thinking are not separated from the process of forming a sensual image of the world, but enter into it, adding to sensibility. [Knowledge enters, science does not!]

Some general conclusions

1. The formation of the image of the world in a person is his transition beyond the "directly sensual picture." An image is not a picture!

2. Sensuality, sensual modalities are becoming more and more "indifferent". The image of the world of the deaf-blind is not different from the image of the world of the sighted-hearing, but is created from a different building material, from the material of other modalities, woven from a different sensory fabric. Therefore, it retains its simultaneity, and this is a problem for research!

3. The "depersonalization" of modality is not at all the same as the impersonality of the sign in relation to the meaning.

Sensory modalities in no way encode reality. They carry it with them. That is why the disintegration of sensibility (its perversion) gives rise to the psychological unreality of the world, the phenomenon of its "disappearance". This is known and proven.

4. Sensual modalities form the obligatory texture of the image of the world. But the texture of the image is not equivalent to the image itself. So in painting, an object shines through behind smears of oil. When I look at the depicted object, I do not see strokes. The texture, the material is removed by the image, and not destroyed in it.

The image, the picture of the world, does not include the image, but the depicted (image, reflection is revealed only by reflection, and this is important!).

So, the inclusion of living organisms, the system of processes of their organs, their brain in the objective, subject-discrete world leads to the fact that the system of these processes is endowed with a content different from their own content, a content that belongs to the objective world itself.

The problem of such "endowment" gives rise to the subject of psychological science!

1. Gregory R. Reasonable eye. M., 1972.

2. Gregory R. Eye and brain. M., 1970, p. 124-125.

* Or, if you like, a plane.

**T. e. operations of selection and vision of the form.

3. Logvinenko A. D., Stolin V. V. Study of perception under conditions of inversion of the field of vision. - Ergonomics: Proceedings of VNIITE, 1973, no. 6.

4. Rock I., Harris Ch. Vision and touch. - In the book: Perception. Mechanisms and models. M., 1974. pp. 276-279.