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What is Sublimation? Meaning and interpretation of the word sublimatsija, definition of the term

1) Sublimation- (from lat. sublimus - sublime) - the elevation of natural life, its spiritualization, the transformation of the lower into the higher. For example, in asceticism, the energy of passions switches to spiritual goals, and in art - to creativity. "The ethics of sublimation is the ethics of "grace", and the ethics of grace is religious ethics. The peak of sublimation is Theosis, deification. The limit of perfection is Absolute perfection, or God" (B. Vysheslavtsev). In Thomism: the transformation of natural virtues, acquired as moral maturity is reached, into true virtues associated with faith, hope and love: "The perfection of virtues is ensured only by divine virtues, above all by love" (S. Swiezhavsky).

2) Sublimation - (from Latin sublim I lift) - in the psychoanalysis of Sigmund Freud (the concept was introduced by him in 1900) one of the protective mechanisms, consisting in switching and converting the energy of mental drives to lofty goals with the replacement of the form of their satisfaction. 3. Freud considered S. as one of the types of transformation of the energy of drives (libido), the opposite of repression and therefore considered the most desirable way to master the sexual drive. The plasticity of sexual components, expressed in their ability to S. in social terms, determines the possibility of cultural achievements in human society itself, based on the transformation of libido energy. In psychoanalysis, the concept of S. makes it possible to explain the phenomena of scientific activity, artistic creativity, and philosophical knowledge of the truth, basing them on the mental functions of a person and without leaving the soil of psychoanalytic pansexualism. S.'s mechanism is a process leading to the discharge of the affective energy of instincts in non-instinctive forms of behavior, and includes: 1) the movement of energy from the object of instinctive drives to the object of cultural destination; 2) the transformation of emotions that accompany all human activity (desexualization and deaggression); 3) liberation from instincts and their dictate in mental activity; 4) dressing instinctive action in a socially acceptable form. 3. Freud in his "Introduction to Psychoanalysis" emphasized the special importance of S. in the creation of culture and society in general. Through S., the phenomenon of affective attraction necessarily turns into the effect of a cultural phenomenon. For example, the contemplation of works of art withdraws the energy of mental impulses from the sexual object, and satisfaction occurs in the form of an aesthetic experience. The entire psychoanalytic interpretation of literature and art is connected primarily with this mechanism of transformation into artistic creativity of intrapsychic conflicts, infantile complexes and neurotic symptoms. Psychoanalytic theory as a whole considers S. as one of the best means of resolving mental conflicts that would otherwise lead to neurosis. However, S.'s mechanism can also be observed during analytical work. As C. G. Jung argues in Problems of the Soul of Our Time, the atmosphere in which the drama of healing is played out and into which the patient is forcibly drawn creates a cramped relationship that also leads to the need to "sublimate." In the process of S., based on his fantasies, since reality does not satisfy his desires, the subject manages to find another way into the real world, instead of leaving it. Under favorable circumstances, a person who is hostile to reality - if, moreover, he has a psychological artistic talent, i.e., can express his fantasies not by symptoms of illness, but by artistic creations - avoids neurosis in this way and returns to the real world. where, with the existing disagreement with the real world, this precious talent is not there, or it is not enough, the libido, following the origin of fantasies, inevitably comes, according to the principle of regression (lat. regressio - reverse development), to the resurrection of infantile desires (complexes), and hence to neurosis. The compensatory function of S. was also noted by A. Adler, who introduced this term into the theory of psychoanalysis in order to designate a functional balancing of feelings of inferiority. Compensation (from lat. compensatio - compensation) in S. occurs through psychological adaptability to external conditions. For example, in a neurotic, the mental feeling of inferiority etiologically corresponds to the physical inferiority of some bodily organ, thus giving rise to an auxiliary construction, i.e., S., consisting in the creation of a fiction (psychological certainty) that compensates for psychological inferiority. At the same time, fiction, or "a fictitious line of behavior", constitutes a system, the essence of which lies in the desire to turn any possible inferiority into a supervalue. C. G. Jung saw in this process an analogy of the self-regulation of the mental apparatus, produced through the ambivalent orientation of consciousness. The opposite setting of human consciousness (the so-called "compensating opposite") can be expressed in different ways: for Freud it is Eros, for Adler it is Power. According to F. Nietzsche, S. instinct occurs precisely in the will to power. S., thus, is the mechanism of human mental activity, which appeared as a result of the resistance that arises in relation to primitive sexuality, and which moves the energy of the libido towards transformation into images that are desexualized and differentiated. The transformation of libido energy in the symbols of culture is the essence of the S. process, so the function of S. is built on the principle of "saving" (redistributing) the energy of attraction, consistent with the "economic budget" of libido and its appropriate placement in the space of human culture. A. V. Sevasteenko

3) Sublimation- (from lat. sublimo - elevate) - switching energy from socially and culturally unacceptable (lower, low) goals and objects to socially and culturally acceptable (higher, sublime). The idea of ​​S. was reflected in the works of writers of the XVIII century. G. Stilling and Novalis, as well as in the works of A. Schopenhauer and Nietzsche. At the beginning of the XX century. the concept of S. has become widely used in psychoanalysis. According to Freud, S. is the process of reorienting the drive (libido) to a different goal, far from sexual satisfaction, and transforming the energy of instincts into a socially acceptable, morally approved activity. Through the prism of S. Freud, the formation of religious cults and rituals, the emergence of art and public institutions, the emergence of science and, finally, the self-development of mankind are considered. In Western psychiatric genetics and philosophical anthropology, attempts have been repeatedly made to modify and modernize the psychoanalytic interpretation. the transfer of desires into the sphere of professional activity, "properly C", associated with the individual life of a person, and "humanization" - the highest form of C, contributing to the development of mankind. In Scheler, all forms of organization of the natural world are endowed with the ability for S. He introduces the term "supersublimation", meaning by it "excessive intellectualization", which is characteristic of modern culture and causes destructive, destructive inclinations in a person. At present, S.'s ideas are echoed in the works of a number of philosophers, psychologists, and art historians who seek to explain the relationship between the biological and the social, the relationship between the individual and society, the stages of socialization of the individual, the features of the course of cultural and historical processes, and the nature and specifics of artistic creativity.

4) Sublimation- - direct transition during heating of a solid substance (body) into a gaseous one, bypassing the liquid stage. Sublimation. In psychology, social science and science fiction - the replacement of some needs - by others, as a rule, sexual ones - with work.

5) Sublimation- term psikoializa. It means the transformation of inclinations and lower instincts into elevated feelings: for example, sexual aspirations can be “sublimated” into positive or religious appeals.

6) Sublimation - - switching of psychic energy from one state to another; the process by which instinctive energies are switched into non-instinctive behaviors. Through this concept, 3. Freud explained those types of human activity that do not have a visible connection with sexuality, but are generated by the power of sexual attraction: “Sexual attraction provides labor with an enormous mass of energy; this is due to its inherent ability to change its goal without weakening the pressure. This ability to change the original sexual goal to another, non-sexual, but psychologically close to it, is called sublimation. In psychoanalysis, most often we are talking about a change in mental states, a therapeutic transition from melancholy to joy, from grief to pleasure. This is how the defense mechanism of the psyche works, which transforms the energy of sexual desire into a socially approved goal. In con. 1950s Amer. television showed a cycle of programs for young parents. They showed how to swaddle a baby, how to feed him. The most famous experts in the country gave advice to the newlyweds. An audience survey was then conducted to determine the cycle's popularity. It turned out that many parents had no idea about the program at all. But childless viewers watched TV lessons with increasing enthusiasm. It was those who did not have children who with pleasure "swaddled the child", "played" with him, joined the ABC of parental feelings. The TV cycle example can be discouraging. It was assumed that the one who creates an idol for himself is aware of his actions. Here, a different picture emerged. It turned out that the viewer lives in a world of intense, unconscious motivation; he rejoices and suffers, is obsessed with repressed inclinations, desires, aspirations. It is these motives, and not critical thinking at all, that determine his actions. S. is one of the main sources of artistic creativity and intellectual activity and provides their energy basis. T. Adorno, who discovered the effect of a complex interweaving of love and hatred for television characters, came to the conclusion that the sublimation effect can enhance the manipulation of consciousness. The spiritual life of a person is largely determined by the tyranny of the unconscious. The individual seeks in the television spectacle not eternal truths, not a reason for deploying analytical abilities, not deep artistic impressions. He reaches for the TV show under the influence of psychological drives. In this fact lies, according to Adorno, the secret of the duality of consciousness. Rejecting violence as a thinking object, the average viewer finds in screen crimes an attractive spectacle, a redeeming liberation from everyday experiences. Monotonous, exhausting everyday life constantly gives rise to a feeling of dissatisfaction in a person. Many of his aspirations and expectations do not come true, and therefore are forced out into the sphere of the unconscious. All this gives rise to the need for a fictitious implementation of failed plans, for a distraction from unpleasant reality. Roughly speaking, a person needs psychological compensation, and he finds it in the plots of mass culture. Psychologists say that when detective, criminal performances are on the "blue screens", the number of real crimes decreases. Bad inclinations, in the language of psychoanalysts, are sublimated. About Gurevich P.S. Image Adventures. M, 1991; Psychoanalysis and culture. M., 1995; Encyclopedia of Depth Psychology. Sigmund Freud. Life. Job. Heritage. M., 1998. P.S. Gurevich

7) Sublimation- (from lat. sublimare to lift up) - refinement, spiritualization. In Freud's psychoanalysis, the transformation of the repressed sexual desire into spiritual activity, mostly in the realm of religion, metaphysics, or art. It is in this sense that psychoanalysis explains activity in the field of culture; see Resublimation.

8) Sublimation- (lat. sublimo - elevate) - switching energy from socially unacceptable (lower, low) goals and objects to socially acceptable (higher, sublime). According to 3. Freud, S. is a process. consisting in the fact that the attraction (libido) goes to another goal, far from sexual satisfaction, and the energy of instincts is transformed into socially acceptable, morally approved. Through the prism of S. Freud, the formation of religious cults and rituals, the emergence of art and public institutions, the emergence of science, the development of mankind are considered. In Western philosophical anthropology (Scheler), all forms of organization of the natural world are endowed with the ability for S., and man is the last act of S. in nature. M. Scheler introduces the term “super-sublimation”, meaning by it “excessive intellectualization”, characteristic of modern. culture and causing destructive, destructive inclinations in a person. S.'s theory, which considers the spiritual to be the transformed energy of primary drives, ultimately reduces the social to the biological and cannot explain the complexity and specificity of the cultural-historical process.

Sublimation

(from lat. sublimus - sublime) - the elevation of natural life, its spiritualization, the transformation of the lower into the higher. For example, in asceticism, the energy of passions switches to spiritual goals, and in art - to creativity. "The ethics of sublimation is the ethics of "grace", and the ethics of grace is religious ethics. The peak of sublimation is Theosis, deification. The limit of perfection is Absolute perfection, or God" (B. Vysheslavtsev). In Thomism: the transformation of natural virtues, acquired as moral maturity is reached, into true virtues associated with faith, hope and love: "The perfection of virtues is ensured only by divine virtues, above all by love" (S. Swiezhavsky).

(from Latin sublim I lift) - in the psychoanalysis of Sigmund Freud (the concept was introduced by him in 1900) one of the protective mechanisms, consisting in switching and converting the energy of mental drives to lofty goals with the replacement of the form of their satisfaction. 3. Freud considered S. as one of the types of transformation of the energy of drives (libido), the opposite of repression and therefore considered the most desirable way to master the sexual drive. The plasticity of sexual components, expressed in their ability to S. in social terms, determines the possibility of cultural achievements in human society itself, based on the transformation of libido energy. In psychoanalysis, the concept of S. makes it possible to explain the phenomena of scientific activity, artistic creativity, and philosophical knowledge of the truth, basing them on the mental functions of a person and without leaving the soil of psychoanalytic pansexualism. S.'s mechanism is a process leading to the discharge of the affective energy of instincts in non-instinctive forms of behavior, and includes: 1) the movement of energy from the object of instinctive drives to the object of cultural destination; 2) the transformation of emotions that accompany all human activity (desexualization and deaggression); 3) liberation from instincts and their dictate in mental activity; 4) dressing instinctive action in a socially acceptable form. 3. Freud in his "Introduction to Psychoanalysis" emphasized the special importance of S. in the creation of culture and society in general. Through S., the phenomenon of affective attraction necessarily turns into the effect of a cultural phenomenon. For example, the contemplation of works of art withdraws the energy of mental impulses from the sexual object, and satisfaction occurs in the form of an aesthetic experience. The entire psychoanalytic interpretation of literature and art is connected primarily with this mechanism of transformation into artistic creativity of intrapsychic conflicts, infantile complexes and neurotic symptoms. Psychoanalytic theory as a whole considers S. as one of the best means of resolving mental conflicts that would otherwise lead to neurosis. However, S.'s mechanism can also be observed during analytical work. As C. G. Jung argues in Problems of the Soul of Our Time, the atmosphere in which the drama of healing is played out and into which the patient is forcibly drawn creates a cramped relationship that also leads to the need to "sublimate." In the process of S., based on his fantasies, since reality does not satisfy his desires, the subject manages to find another way into the real world, instead of leaving it. Under favorable circumstances, a person who is hostile to reality - if, moreover, he has a psychological artistic talent, i.e., can express his fantasies not by symptoms of illness, but by artistic creations - avoids neurosis in this way and returns to the real world. where, with the existing disagreement with the real world, this precious talent is not there, or it is not enough, the libido, following the origin of fantasies, inevitably comes, according to the principle of regression (lat. regressio - reverse development), to the resurrection of infantile desires (complexes), and hence to neurosis. The compensatory function of S. was also noted by A. Adler, who introduced this term into the theory of psychoanalysis in order to designate a functional balancing of feelings of inferiority. Compensation (from lat. compensatio - compensation) in S. occurs through psychological adaptability to external conditions. For example, in a neurotic, the mental feeling of inferiority etiologically corresponds to the physical inferiority of some bodily organ, thus giving rise to an auxiliary construction, i.e., S., consisting in the creation of a fiction (psychological certainty) that compensates for psychological inferiority. At the same time, fiction, or "a fictitious line of behavior", constitutes a system, the essence of which lies in the desire to turn any possible inferiority into a supervalue. C. G. Jung saw in this process an analogy of the self-regulation of the mental apparatus, produced through the ambivalent orientation of consciousness. The opposite setting of human consciousness (the so-called "compensating opposite") can be expressed in different ways: for Freud it is Eros, for Adler it is Power. According to F. Nietzsche, S. instinct occurs precisely in the will to power. S., thus, is the mechanism of human mental activity, which appeared as a result of the resistance that arises in relation to primitive sexuality, and which moves the energy of the libido towards transformation into images that are desexualized and differentiated. The transformation of libido energy in the symbols of culture is the essence of the S. process, so the function of S. is built on the principle of "saving" (redistributing) the energy of attraction, consistent with the "economic budget" of libido and its appropriate placement in the space of human culture. A. V. Sevasteenko

(from lat. sublimo - elevate) - switching energy from socially and culturally unacceptable (lower, low) goals and objects to socially and culturally acceptable (higher, sublime). The idea of ​​S. was reflected in the works of writers of the XVIII century. G. Stilling and Novalis, as well as in the works of A. Schopenhauer and Nietzsche. At the beginning of the XX century. the concept of S. has become widely used in psychoanalysis. According to Freud, S. is the process of reorienting the drive (libido) to a different goal, far from sexual satisfaction, and transforming the energy of instincts into a socially acceptable, morally approved activity. Through the prism of S. Freud, the formation of religious cults and rituals, the emergence of art and public institutions, the emergence of science and, finally, the self-development of mankind are considered. In Western psychiatric genetics and philosophical anthropology, attempts have been repeatedly made to modify and modernize the psychoanalytic interpretation. the transfer of desires into the sphere of professional activity, "properly C", associated with the individual life of a person, and "humanization" - the highest form of C, contributing to the development of mankind. In Scheler, all forms of organization of the natural world are endowed with the ability for S. He introduces the term "supersublimation", meaning by it "excessive intellectualization", which is characteristic of modern culture and causes destructive, destructive inclinations in a person. At present, S.'s ideas are echoed in the works of a number of philosophers, psychologists, and art historians who seek to explain the relationship between the biological and the social, the relationship between the individual and society, the stages of socialization of the individual, the features of the course of cultural and historical processes, and the nature and specifics of artistic creativity.

By direct transition during heating of a solid (body) into a gaseous one, bypassing the liquid stage. Sublimation. In psychology, social science and science fiction - the replacement of some needs - by others, as a rule, sexual ones - with work.

psychoanalysis term. It means the transformation of inclinations and lower instincts into elevated feelings: for example, sexual aspirations can be “sublimated” into positive or religious appeals.

Switching mental energy from one state to another; the process by which instinctive energies are switched into non-instinctive behaviors. Through this concept, 3. Freud explained those types of human activity that do not have a visible connection with sexuality, but are generated by the power of sexual attraction: “Sexual attraction provides labor with an enormous mass of energy; this is due to its inherent ability to change its goal without weakening the pressure. This ability to change the original sexual goal to another, non-sexual, but psychologically close to it, is called sublimation. In psychoanalysis, most often we are talking about a change in mental states, a therapeutic transition from melancholy to joy, from grief to pleasure. This is how the defense mechanism of the psyche works, which transforms the energy of sexual desire into a socially approved goal. In con. 1950s Amer. television showed a cycle of programs for young parents. They showed how to swaddle a baby, how to feed him. The most famous experts in the country gave advice to the newlyweds. An audience survey was then conducted to determine the cycle's popularity. It turned out that many parents had no idea about the program at all. But childless viewers watched TV lessons with increasing enthusiasm. It was those who did not have children who with pleasure "swaddled the child", "played" with him, joined the ABC of parental feelings. The TV cycle example can be discouraging. It was assumed that the one who creates an idol for himself is aware of his actions. Here, a different picture emerged. It turned out that the viewer lives in a world of intense, unconscious motivation; he rejoices and suffers, is obsessed with repressed inclinations, desires, aspirations. It is these motives, and not critical thinking at all, that determine his actions. S. is one of the main sources of artistic creativity and intellectual activity and provides their energy basis. T. Adorno, who discovered the effect of a complex interweaving of love and hatred for television characters, came to the conclusion that the sublimation effect can enhance the manipulation of consciousness. The spiritual life of a person is largely determined by the tyranny of the unconscious. The individual seeks in the television spectacle not eternal truths, not a reason for deploying analytical abilities, not deep artistic impressions. He reaches for the TV show under the influence of psychological drives. In this fact lies, according to Adorno, the secret of the duality of consciousness. Rejecting violence as a thinking object, the average viewer finds in screen crimes an attractive spectacle, a redeeming liberation from everyday experiences. Monotonous, exhausting everyday life constantly gives rise to a feeling of dissatisfaction in a person. Many of his aspirations and expectations do not come true, and therefore are forced out into the sphere of the unconscious. All this gives rise to the need for a fictitious implementation of failed plans, for a distraction from unpleasant reality. Roughly speaking, a person needs psychological compensation, and he finds it in the plots of mass culture. Psychologists say that when detective, criminal performances are on the "blue screens", the number of real crimes decreases. Bad inclinations, in the language of psychoanalysts, are sublimated. About Gurevich P.S. Image Adventures. M, 1991; Psychoanalysis and culture. M., 1995; Encyclopedia of Depth Psychology. Sigmund Freud. Life. Job. Heritage. M., 1998. P.S. Gurevich

(from lat. sublimare to uplift) - refinement, spiritualization. In Freud's psychoanalysis, the transformation of the repressed sexual desire into spiritual activity, mostly in the realm of religion, metaphysics, or art. It is in this sense that psychoanalysis explains activity in the field of culture; see Resublimation.

(lat. sublimo - elevate) - switching energy from socially unacceptable (lower, low) goals and objects to socially acceptable (higher, sublime). According to 3. Freud, S. is a process. consisting in the fact that the attraction (libido) goes to another goal, far from sexual satisfaction, and the energy of instincts is transformed into socially acceptable, morally approved. Through the prism of S. Freud, the formation of religious cults and rituals, the emergence of art and public institutions, the emergence of science, the development of mankind are considered. In Western philosophical anthropology (Scheler), all forms of organization of the natural world are endowed with the ability for S., and man is the last act of S. in nature. M. Scheler introduces the term “super-sublimation”, meaning by it “excessive intellectualization”, characteristic of modern. culture and causing destructive, destructive inclinations in a person. S.'s theory, which considers the spiritual to be the transformed energy of primary drives, ultimately reduces the social to the biological and cannot explain the complexity and specificity of the cultural-historical process.

Much has been written about sublimation and seemingly in detail in various books on psychoanalysis, but all this seems all the more confusing the more detailed it is.

Here is what the Dictionary of Psychoanalysis says:

“Sublimation is such an attraction that is to some extent switched to a non-sexual goal and is directed to socially significant objects.
... Throughout his entire work, Freud called sublimation - in an economic and dynamic sense - some types of activity prompted by desire that is clearly not directed towards a sexual goal: these are, for example, artistic creation, intellectual research and, in general, activities valuable from the point of view of society. Freud saw the motive for this kind of behavior in the transformation of sexual drives:
... Sublimation is a concept often used in psychoanalytic literature; it corresponds to the deepest tasks of Freud's teaching so much that it is even difficult to understand how one can do without it. However, we do not have a coherent theory of sublimation, which remains a significant gap in psychoanalytic thought.

... In general, Freud is accused of pansexualism, not only because he derived EVERYTHING from sexual desire (after all, this is one of the most striking examples of the work of the human unconscious), but in many ways also because he just promoted this theory of sublimation: they say , any creativity is the realization of unclaimed sexual energy (libido). And perhaps such an "energetic-sexual" approach pushed many people away from the REASONABLE foundations of Freudian psychoanalysis ...
Therefore, I would venture to talk about sublimation in a somewhat "different way": not from the point of view of sexuality (at least right away), but for a start - from the point of view of biology.
And oddly enough, we will start talking about sublimation with a talk about amoeba.

• Let's take a closer look at the movement of the amoeba (which is otherwise called taxis). In particular, to such a variety as chemotaxis - the directed movement of an amoeba caused by the presence of one or another chemical stimulus at a certain point in the environment.
  If you create such an uneven concentration - say, drop a little acid "on the edge" of the observed container - the amoeba will "run away" from this place (the so-called negative chemotaxis). If, instead of acid, we drop some protein substance (which is food for the amoeba), we will get an approximation to this place (or positive chemotaxis). So, let me assume that even at the level of the amoeba, there is some " intermediate link, forcing a living organism at the most "primitive level" to avoid "unpleasant" effects and "resort" to a pleasant one. And at least there is a certain "center" that determines this "pleasant and unpleasant" and makes you strive for the first and move away from the second.
  Thus, it is very likely that all living things (including humans) are endowed with some "centers of pleasure and displeasure", which just determine the behavior of an individual - to avoid displeasures and move towards pleasures (or rather, to avoid FEELINGS of displeasure and move towards FEELINGS). pleasure).

It is clear that when the biological organization becomes more complex than that of an amoeba :), then these "centers" turn into a more complex system, more branched connections appear, but the basis still remains approximately the same.
Moreover, PLEASANT is not only a vital action (for example, the same meal), but also the processes that provide it (for example, getting food).

• Here is one example: as you know, a wolf, in order to get food, needs to run (they say it is not in vain that the legs feed the wolf). So if the wolf wants to eat, first he needs to actively move. But the most interesting thing is that many biologists have noted that in such cases the animal runs not because its stomach has let down and "hunger is not an aunt": the process of active movement when getting food is pleasant to it! At least - an individual, in order to survive, simply must enjoy the process of spontaneous running through the forest itself, including on an empty stomach ...
  And unpleasant actions are any actions leading to the deterioration of "personal security", increasing the risk of death of an individual (or species) and suffering in one form or another. Such actions in themselves cause "internal displeasure" and "stimulate" to move away from such actions, to avoid them. Moreover, this is all at the unconscious, instinctive, "animal-biological" level, when the infamous "public unconscious and social environment" are not yet involved. This is also why animals, as you know, do not drink alcohol and do not smoke :)

And it can be said that it is "at the animal level" that all processes (and the processes themselves as such, and not just their results) should be pleasant, the results of which lead to the survival and preservation of the species.
So, in itself, mating is pleasant, precisely as a "means of reproduction." And this "pleasantness" is simply necessary for the survival of the species, for the reason that during reproduction the result is separated from the "process" by some time distance (for a person it is nine months), and it would be biologically difficult to equip the response scheme "do this this is only because THEN something that pleases you will appear from it. But another scheme arises: "Do it because it pleases you in itself." Just like a wolf, in principle, it’s nice to run for food, although it’s separately nice to get the food itself at the end of the run around ...
Yes, and feeding the cubs, as a rule, is pleasant (not only breastfeeding) - also an example of how pleasant the PROCESS ITSELF is, and not the expectation that something will grow out of this cub in 20 years - here it will be, they say, then it’s nice!

And I must say that such a link "the process of mating - pleasure" was formed over the course of ... not to be mistaken ... the last two or three BILLION years. That is, to a reasonable person, let's say, sexuality "reached" as a stimulus of pleasure. But at the same time, and on the basis of the same mechanism, there was a movement in the opposite direction, a kind of exploitation of the "unconditionally pleasant sensation" associated with the process of human mating for non-reproductive purposes. This was especially facilitated by the fact that man, unlike animals, was ready to carry out the process of mating from puberty to old age, and all the time. As a result, fertilization as a result, for the sake of which, in fact, the process of copulation was made pleasant three billion years ago, has somewhat lost its relevance (in humans, ovulation as a result does not have external manifestations, like in animals), and sexual intercourse has become, as it were, an independent process " pleasure for the sake of pleasure" and even, to some extent, an unconscious symbol of pleasure! .. And in particular, a set of rhythmic movements - frictions - could already be regarded as a separate pleasure. That is, in the end - rhythmic movements as such.

• Here's another example. The primitive man, in order to carve a stone axe, must make quite a lot of rhythmic movements - blows on the stone. The fact that as a result of these movements a convenient tool will turn out - this in itself can turn out to be pleasant (literally - a pleasant surprise :)). But then again: it is not very reliable "to force an unpleasant process to be performed for the sake of a pleasant result": it is much "biologically more reliable" to make the PROCESS ITSELF pleasant at the level of associative connections. Namely, rhythmic movements perceived at a deep level as part of an a priori pleasant process of copulation. And if, as a result of these pleasant movements, the primitive man does not succeed, then it’s okay, he will repeat these movements, pleasant to him in themselves, one more time. And when one day he ends up with a useful stone ax, the action will eventually become fixed as teaching and developing not only the intellect, but also the technical equipment of Homo sapiens.

In the same way, the monotonous rhythmic strokes of the stone hoe were pleasant not "for the sake of the future harvest" (which our ancestors might not have known about at all, because they had not yet looked that far), but again on their own. And the "unexpected appearance of the harvest" gradually reinforced that it was necessary to wave right here and right then ...
And so on and so forth. Here is the pleasure of rhythmically swinging swings (including cribs and cradles), and folk dances (which are mostly quite rhythmic), and even some labor processes: swings, tilts ... And the famous Greek "sirtaki" - that frankly symbolizes the process of pressing grapes onto wine with your feet.
And in general, it can be noted that at a "deep level" a person is pleased with everything rhythmic: ornaments, music, even "beautiful formulas". In general, one can say that "love for the rhythmic" led humanity to the creation of computers! :)

Thus, for the sake of the preservation and development of the species, a certain exploitation of the center of pleasures, in particular, the long-established link "pleasure - mating" was carried out with might and main. It is clear that as the intellect developed, the operation of the pleasure center became more and more diverse. But in any case, this center "encouraged", let's say, "sex-like actions." From rhythmic movements and some degree of muscle load ("joy of movement") to work and creativity - exactly as SOCIALLY USEFUL activities. That is, the pleasure center begins to encourage a person for actions not directly related to reproduction, not leading to direct reproduction - but leading to the development of the species, to strengthening its sustainability in all respects! And as a result of such an "evolution of the center of pleasure" a person began to enjoy "non-sexual" activities - labor and / or creative. And not so much from the result, but from the process!

Yes, it is known that "creative people" often do not get stuck on the results of creativity - as they say, "write on the table." It is clear that a lot here also depends on personal accentuations and motivations (it is understandable - more than one pleasure center works here, because, again, a person is not an amoeba); but all the same, it is often the PROCESS of creativity that becomes pleasant, and in this process, for a particular person, the “pleasure center” is sometimes involved so strongly that the own sexual activity of such a person just decreases (here they say that, they say, it is sublimated) .
However, I want to note - the activity DECREASES, but does not disappear! Roughly speaking, if such a person had an internal need to enjoy the process of intimacy once a day, then during bursts of creativity it can fall ... well, for example, to once every two days, or once a week (everything is individual here, certainly).

A separate conversation - if this person, for one reason or another, does not feel ANY pleasure in sex at all, and then this person is simply forced to "gain" with the help of the same creativity or other "socially approved" (that is, encouraged by his modern, highly organized center pleasures) processes: housekeeping, making money, etc. And vice versa: if a person’s pleasure center gives a signal “everything is fine and nothing else is needed” (the case about which Pushkin sarcastically said “always pleased with himself, his dinner and his wife”), then the incentive for creativity or the same business can not to be. And libido, by the way, may also not be very pronounced ...

However, we forgot about the "center of displeasure"; but he is also there, you can’t get away from him anywhere. And again - "a lot of good is also bad", or in scientific terms, and in this area there should be homeostasis, or balance. Because if a person "everything feels good", he can either degrade intellectually (when he himself does not have an incentive to maintain this "good" thing, at least to think about how to ensure it), or begin to "look for his head of all sorts of adventures." In particular, according to the principle "often we did not notice happiness, it was like the sky usually it is."

But then it turns out - in order to "not go dumb and not get into history", do you need to take displeasure somewhere?
As a rule, you don’t need to take them anywhere. Aggressive factors of the EXTERNAL environment are quite enough for a modern personality. Moreover, the more versatile the contact with this environment, the more such factors. Accordingly, it turns out that the person who, for one reason or another, lives “under a glass cap”, who is protected from ANY contacts with the external environment, and who is told and shown, “how everything is in his limited life, has every chance of degrading intellectually.” really good." Similarly, a person who is fed nothing but cakes is at risk of developing diabetes.
But those people who are forced to face "aggressive environmental factors" - from natural disasters to all the problems of megacities with their stress, overcrowding and the like - in this way must certainly "put something on the bowl of pleasure" to achieve homeostasis . And if we take sexuality for this purpose as "certainly a pleasant process" - it would be possible to "balance the impressions", if not the difficulties that arose due to the "complication of the schemes of the pleasure center of the modern personality" ...

First of all, for a pleasant mating process, a person needs a partner, and in the modern world with its multi-layered social interactions, the search for a partner and the process of communicating with him can cause not at all pleasant sensations, but, on the contrary, difficulties. And they will become additional weights on the cup of displeasure - plus what is already there. Even buying a partner for money is unpleasant and unacceptable for many in itself.
Let's also not forget that human sexuality itself has become a very complex psychological process, and has begun to perform many other "non-sexual" functions (in general, designed to bring all the same pleasure). But a separate problem may arise when the two partners do not have the same "purpose of the process" ... And it will also turn out to be rather displeasure.
In such situations, a person who has a lot of “potential displeasures” in these areas just replaces the “paired sexual function” with a single one - the same labor or creative one, which will bring him in general “the same pleasure produced by the same center ", but it will bring much less potential additional trouble.

And since modern man has more and more "woe from the mind", it turns out that more and more "pleasure factors" are required for homeostasis. And along with sex (as a generally productive process), a person begins to attract other, already unproductive "factors of potential pleasure, or rather FEELINGS of pleasure" - the same alcohol, nicotine, drugs. Yes, as mentioned above, "at the animal level" the use of such substances is dangerous to health and therefore unpleasant, but a person is more complicated, and he becomes PLEASANT that "anesthetic intellect" effect (albeit temporary) that the same alcohol has, or those social benefits or the feeling of "actuating the sucking reflex" that (albeit also temporarily) gives smoking. Here, at the biological level, a destructive process of desensitization to dangerous consequences may occur, and therefore a less pronounced biological displeasure will appear.

But if we again return to sublimation as an "alternative source of pleasure besides sex as such", then in fact there is nothing wrong with it, because in fact, as they say, "not sex alone." And it would be foolish to say about a successful creator or businessman that, they say, "it is because he works so productively that he does not succeed in bed." This is a fairly "simple" and therefore tempting explanation. Another thing is when "other types of activities that bring pleasure" COMPLETELY replace sex and at the same time a person SUFFERS from this. That's when you can talk about the PROBLEM. But not before. Because many people, as they say, are "enough" for both sex and creativity (business, household, etc.). It's just that these are different sources of "the same pleasure", of which a person may need a lot, and he lives the more interesting, the more various sources he draws these pleasures from. Because the pleasure of "one origin", even the most pleasant, can get bored very soon and cease to fulfill its function in ensuring homeostasis!

… In principle, the topic of sublimation is very big. Some psychoanalysts talk about varieties of sublimation (that is, receiving alternative pleasure) "according to the male and female types" - that is, from the result and from the process. It seems like a man in sex likes "the process itself", and a woman "is definitely tuned in to the result, that is, to the child." Excuse me, this is nonsense: a woman can also love the “process itself” (and at the same time protect herself, that is, do not regard sex only as a way to get a child), and a man can also enjoy the birth of a baby (moreover, some men and sex as such is often only for the sake of conception).
And other psychoanalysts are inclined, on the contrary, to believe that for men, it is the result that often becomes an incentive for creativity - allegedly because “a woman gives birth to a child, and a man has a complex in this place, and in order to eliminate the feeling of such a defect, he“ gives birth ”to different ideas , projects, business plans, etc." But then again - there are plenty of men who "put ideas on the table", and enough women (especially where there is no pressure of double morality) who want not just to work, but to make a career!

And speaking of the process and the result: when a person is forced to do some unloved, nasty work solely for the sake of the big money he needs, this is not sublimation :) Or, if you don’t take extremes, but to put it mildly, you can recall the words of one famous satirist, who was asked where he, so "prolific" in his work, takes this "constant inspiration"? To which he replied: "From where, from where ... There is no money - that's inspiration" :)
So such a fruitful work is no longer “pure sublimation”, although such “overloads for the sake of money” can also negatively affect libido - but this is more from work overwork.

...But in general I must tell you that the separation of sexual pleasure from the process of reproduction is really not over yet (why psychoanalysts have such associations with childbirth and children). After all, the process of linking pleasure with the process of copulation itself, and not only with fertilization and reproduction as a result, again lasted 3 billion years, and the reverse process - the separation of sexual pleasure proper from the fact of reproduction - lasts only about 300 thousand years (if to be completely accurate - it began somewhere from 500 to 300 thousand years ago, and it seems that the maximum of its development is right now, in the era of scientific and technological revolution). So we now have the opportunity to observe the development of this process with our own eyes. By the way, the ways of this separation can be quite variable (one of the destructive examples is getting "sublimated pleasure" from murder, for example).
Thus, the "evolution of sublimation" is in full swing and is not at all finished. Perhaps that is why it is still difficult for psychoanalysts to formulate "coherent theories" regarding it; Actually, this article does not pretend to be a theory, but rather a hypothesis!

© Naritsyn Nikolai Nikolaevich,
psychotherapist, psychoanalyst

Without relenting. This change of the original sexual goal to another, non-sexual, but psychologically close to it, is called sublimation.
In psychoanalysis, most often it is about a change of mental states, a therapeutic transition from melancholy to joy, from grief to pleasure. This is how the protective psyche works, which transforms the energy of sexual desire into a socially approved goal. AT . 1950s Amer. television showed a cycle of programs for young parents. They showed how to swaddle a baby, how to feed him. The most famous experts in the country gave advice to the newlyweds. Then the audience was held to reveal the popularity of the cycle. It turned out that many parents had no idea about the program at all. But childless viewers watched TV lessons with increasing enthusiasm. It was those who did not have children who with pleasure "swaddled the child", "played" with him, joined the parental alphabet.
The TV cycle example can be discouraging. It was assumed that the one who creates an idol for himself is aware of his actions. Here, a different picture emerged. It turned out that the viewer lives in a world of intense, unconscious motivation; he rejoices and suffers, is obsessed with repressed inclinations, desires, aspirations. It is these motives, and not at all critical ones, that determine his actions.
S. is one of the main sources of artistic creativity and intellectual activity and provides their energy basis. T. Adorno, who discovered the effect of a complex interweaving of love and hatred for television characters, came to the conclusion that the sublimation effect can enhance the manipulation of consciousness. Spiritual man is largely determined by the tyranny of the unconscious. The individual seeks in the television spectacle not eternal truths, not a reason for deploying analytical abilities, not deep artistic impressions. He reaches for the TV show under the influence of psychological drives. In this fact lies, according to Adorno, the secret of the duality of consciousness. Rejecting it as a thinking object, the average viewer finds in screen crimes an attractive spectacle, a redeeming liberation from everyday experiences.
Monotonous, exhausting, constantly gives rise to dissatisfaction in a person. Many of his aspirations and expectations do not come true, and therefore are forced out into the sphere of the unconscious. All this is born in the fictitious implementation of failed plans, in a distraction from the unpleasant reality. Roughly speaking, a person needs a psychological one, and he finds it in the plots of mass culture. Psychologists say that when detective, criminal performances are on the "blue screens", real crimes are reduced. Bad inclinations, in the language of psychoanalysts, are sublimated.

Philosophy: Encyclopedic Dictionary. - M.: Gardariki. Edited by A.A. Ivina. 2004 .

SUBLIMATION

(Late Latin sublimatio, from lat. subli-mo - I lift high, I lift) in psychology, mental the process of transforming and switching the energy of affective drives to the goals of social activity and cultural creativity. The concept of S. was introduced by Freud in 1900; in the concept of psychoanalysis developed by him, S. is considered as one of the types of transformation of drives (libido) opposite to displacement. In social psychology, S. is associated with the processes of socialization. S.'s problems are given means. in the psychology of creativity, child psychology, sports psychology and others

Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editors: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .

SUBLIMATION

(from lat. sublimare to lift up)

thinning, . In Freud's psychoanalysis, the transformation of a repressed sexual desire into a spiritual one, mostly in the realm of religion, metaphysics, or art. It is in this sense that explains the activity in the field of culture; cm. Resublimation.

Philosophical Encyclopedic Dictionary. 2010 .

SUBLIMATION

(Late Latin sublimatio - elevation, from Latin sublimo - I raise high, elevate) - in theories of values ​​means the construction of value from the lowest to the highest level (for example, in Max Scheler); in Freud's teachings - a special substitution or deviation of instincts from their inherent direction, with Krom the original (usually sexual) attraction is replaced by another, more socially acceptable. In psychology "S." introduced Freud in 1900. In psychoanalysis, the concept of S. is used to explain the psychological. mechanisms of creativity and denotes the transformation in this process of lower (mostly subconscious) drives. Interpreting as one of the ways to discharge the internal. tensions and conflicts, Freud tried to explain it from the standpoint of biological. determinism; with this t. sp. he acted as a failure of S., and S. - as a "successful neurosis." The obvious narrowness of such an explanation gave rise to a dilemma: to do away with biological. determinism and recognize the freedom of choice and decision in creativity or declare its results only a more refined and disguised form of expression of the same fundamentals. drives (claim as "elevating"). Having chosen the second of these paths, the authors of numerous Freudian writings on the problems of creativity assert the existence of a direct connection between the results of creativity and a small number of variants of the basics. drives and their pathological. deviations. For example, according to the works of T. Reik, Goethe's work, his "Olympism" is the result of compensation for paranoid psychosis, to which Goethe is said to have been close in his youth; at the heart of Dostoevsky's work is a sense of guilt generated in childhood by his hostile impulses towards his father (I. Neifeld, Dostoevsky. Psychoanalytic essay, translated from German, L.–M., 1925). A large role in the formation of art is given to compensation for childhood traumas (Z. Freud, Leonardo da Vinci. Recollection of childhood, M., 1912). From these positions, creativity appears as a kind of self-made. psychotherapy.

Psychoanalysts have done a lot of research to identify the conditions of S. and its accompanying processes. The general scheme of sublimatory activity was proposed by E. Bergler, who singled out five levels of S. with the input and switching of a number of mental. mechanisms. Within the framework of the so-called. egopsychology, in addition to the process of transferring or replacing the object of attraction, emphasizes the role in S. of the transformation of energy itself - it into a form suitable for specific performance. ego functions.

Freud and especially his followers often associate the doctrine of S. with Plato's doctrine of eros. But if in Platonism the lower forms of being are derived from the higher ones, then in Freud, on the contrary, the higher forms are reduced to the lower, to the only real biological ones for him. processes. According to M. Scheler, in the doctrine of S. reveals himself as inverted or as a "play for a fall"; considering the fact that psychic is involved in creativity. and psychosomatic. processes of different levels, the Freudian doctrine of S. tries to reduce these levels to one - drives and their material; while being creative. how the creation of a new quality eludes direct investigation.

Lit.: Freud Z., Delirium and dreams in Gradiva, in the book: Jensen V., Gradiva, Odessa, 1912; his, I and It, trans. from German., L., 1924; Kris E., Psychoanalytic explorations in art, N. Y., 1952; Bergler, E. O., On a five-layer structure in sublimation, "Psychoanalytic Quarterly", 1945, v. 44, no 1.

D. Lyalikov. Moscow.

Philosophical Encyclopedia. In 5 volumes - M .: Soviet Encyclopedia. Edited by F. V. Konstantinov. 1960-1970 .

Synonyms:

See what "SUBLIMATION" is in other dictionaries:

- (chem.) an operation consisting in the separation of volatile dense bodies, for example. ammonia, pyrogallol, benzoic acid, from non-volatile. Dictionary of foreign words included in the Russian language. Pavlenkov F., 1907. SUBLIMATION [Dictionary of foreign words of the Russian language

sublimation- (from Latin sublimo I exalt) the process and one of the main protective mechanisms of the psyche of the transformation of the energy of sexual desire (libido), characterized by the replacement of the sexual goal with the goal "more distant and more valuable in social terms". ... ... Great Psychological Encyclopedia

Sublimation- Sublimation ♦ Sublimation Change of state (from heaviest to lightest) or direction (from lowest to highest). The word "sublimation", originally denoting moral elevation, was adopted ... ... Philosophical Dictionary of Sponville

- (from the Latin sublimo I exalt), sublimation, the transition of a substance from a solid to a gaseous state, bypassing the liquid stage. Sublimation is a first-order phase transition. The process of sublimation goes with the absorption of energy, called the heat of sublimation. Reverse… Modern Encyclopedia

- (Latin sublimo to elevate, elevate) A psychological category that has actively entered the humanities of the 20th century. in the Freudian (see: Freud) interpretation. According to Freud, S. is a mental process, as a result of which the energy of natural ... ... Encyclopedia of cultural studies

- (from lat. sublimo I raise high, lift up), sublimation, transition to va from crist. states directly (without melting) into gaseous; occurs with the absorption of heat (phase transition of the first order). C. one of the varieties of vaporization, possible ... ... Physical Encyclopedia

Sublimation- this is a protective mechanism of the psyche, responsible for relieving internal stress, using the redirection of energy to achieve the results of socially acceptable goals, for example, in creativity, in sports, metaphysics or religion. Sublimation in Latin (sublimare) means to uplift or inspire. Initially, this term expressed moral exaltation. For the first time, this judgment was stated by Sigmund Freud in 1900. In social psychology, this protective mechanism of the psyche is associated with the processes of socialization. The problems of sublimation are given significant importance in child psychology, in the psychology of creativity, and in the psychology of sports.

Sublimation what is it? This term can also mean:

– technology for removing water ice by vacuum method from fresh, frozen products, biological materials;

- the conversion of a substance from a solid to a gaseous state without being in a liquid state;

- in printing, this is a method of transferring an image to different surfaces: polyester fabrics, metal, wood, ceramics;

- sublimation in psychology is the transformation of libidinal energy into creative energy.

Sublimation according to Freud

In accordance with the concepts of his theory, Sigmund Freud described the protective mechanism of the psyche as a deviation from biological energy (sexual desire from its direct goal and redirecting it to socially acceptable tasks).

Freud considered sublimation as an exclusively "positive" defense, which promotes constructive activities, as well as the removal of the internal tension of the individual.

Such an assessment of sublimation is present in any therapy that is not aimed at ridding the individual of his internal conflicts, but at finding a socially adaptive solution.

sublimation method widely used in . In the concept of psychoanalysis developed by Freud, sublimation is interpreted as a kind of transformation of drives (libido). Currently, sublimation has several meanings and is understood more broadly, but regardless of its nature of origin, sublimation is called the redirection of unacceptable impulses. It can take many different forms.

sublimation examples:

- by doing surgery, you can sublimate sadistic desires;

- giving preference to the fine arts, jokes, anecdotes, you can sublimate the excessive attraction to intimacy.

Everywhere, daily surprises await a person in the form of various problematic or overstressed situations that need to be relieved.

sublimation process helps the individual not to ignore internal conflicts, but to redirect the energy of the individual to find ways to resolve them. This expresses the main function of sublimation in psychology.

And her energy can be transformed in sports, for example, in karate or in the severity of raising her own children - applying exactingness towards them. Eroticism can sublimate into friendship.

When he is unable to give vent to his instinctive desires, he subconsciously seeks that activity, that kind of occupation, thanks to which these impulses will be released. Freud explained the creative activity of each individual precisely because of the protective mechanism of the psyche.

sublimation mechanism transforms traumatic, unwanted, negative experiences into various types of demanded and constructive activities. Throughout all activity, Freud referred to sublimation certain types of activity, prompted by desire, which are clearly not directed towards a sexual goal: intellectual research, artistic creation, activities that are valuable from the point of view of society.

So, sublimation in psychology is a protective mechanism of the psyche, which performs the function of relieving internal stress and redirecting this stress to socially significant objects.

Sigmund Freud believed that everything that man calls "civilization" may have arisen due to the mechanism of sublimation.

Psychoanalysts argue that many outstanding works of art are the achievement of sublimating energy from, which are associated with collapse and failures in personal life (often lost or rejected love, unsatisfied sexual instinct, etc.).

As an example, Freud refers to Leonardo da Vinci, the famous painter, engineer and scientist. He practically created the unthinkable for one person. Whatever he undertook, he achieved perfection. At the same time, he had a complete lack of interest in sex.

Sigmund Freud claimed that Leonardo became exceptional because, without internal struggle, he had a complete sublimation of sexual desire - libido. This is how Freud interpreted his own, similar position and attributed his amazing performance at the age of forty to the result of a complete, conscious sublimation of sexual energy. Sigmund Freud, being an atheist, shared the Jewish morality that sex is "decent" only for the purpose of procreation.

Biographical Psychoanalysis demonstrates that many well-known works were created when the authors experienced either a loss of love, or disappointment, or an inability to meet the object of passion. Through creativity, energy found its way out. Fantasy in the works completed what the authors lacked in real life.

In psychoanalysis, sublimation is often understood as a change of mental states: from grief to pleasure, from melancholy to joy. This is how psychological defense works, modifying the energy of sexual desire into a socially acceptable goal.

Theory of sublimation. T. Adorno established the effect of a complex connection of love and people to television heroes and concluded that the sublimation effect can multiply manipulation. After all, the spiritual life of a person is largely developed by unconscious preferences. For example, when watching television, a person is not looking for a reason to develop analytical abilities or artistic, deep impressions and eternal truths. He is drawn to watching programs due to the influence of psychological drives. In this lies the secret of the duality of consciousness.

An ordinary viewer, rejecting violence in life, finds an attractive spectacle in screen crimes, and for him it also acts as a redemptive liberation from everyday experiences and overstrains.

Monotonous, exhausting everyday life tirelessly gives rise to disappointment in the individual. Most of his aspirations, hopes do not come true, and are forced into the sphere of the unconscious. All this awakens the need for the artificial realization of failed plans, for abstraction from the hateful reality. In other words, the individual needs psychological compensation, which he finds in watching television or surfing the Internet.

Psychologists assure that watching detective, criminal TV programs reduce the number of real crimes, because when watching the bad inclinations of a person are sublimated.

Sublimation, sublimation (from Latin Sublimare - to lift up) - the process, mechanism and result of the transformation of the energy of sexual desire (libido), characterized by the replacement of the sexual goal with the goal "more distant and more valuable socially" (Freud Z. On psychoanalysis. Five lectures) . The author of this concept, Z. Freud, in general, characterized S. as a process that occurs with the object of libido, the essence of which is to distract from the sexual and reorient the drive to goals that are far from sexual satisfaction (Freud Z. Essays on the psychology of sexuality).

S. Z. Freud singled out various creative processes (creative activity) as the main forms of manifestation of action.

Z. Freud believed that all people have the ability to S., but many of them have this ability only to a small extent (Freud Z. Introduction to Psychoanalysis. Lectures). In general, S. can be understood as one of the fundamental protective mechanisms of personality.

V. I. Ovcharenko

Definitions, meanings of the word in other dictionaries:

A large dictionary of esoteric terms - edited by d.m.s. Stepanov A.M.

(from Latin sublimare - to lift up), in Z. Freud's psychoanalysis - one of the psychological defense mechanisms that relieves tension in a conflict situation by transforming instinctive forms of the psyche into more acceptable ones for the individual and society. A special case of sublimation is...

Philosophical Dictionary

By direct transition during heating of a solid (body) into a gaseous one, bypassing the liquid stage. Sublimation. In psychology, social science and science fiction - the replacement of some needs - by others, as a rule, sexual ones - with work.

Philosophical Dictionary

(from lat. sublimus - sublime) - the elevation of natural life, its spiritualization, the transformation of the lower into the higher. For example, in asceticism, the energy of passions switches to spiritual goals, and in art - to creativity. "The ethics of sublimation is the ethics of 'grace', and the ethics of grace...

Philosophical Dictionary

(from Latin sublim I lift) - in the psychoanalysis of Sigmund Freud (the concept was introduced by him in 1900) one of the protective mechanisms, consisting in switching and converting the energy of mental drives to lofty goals with the replacement of the form of their satisfaction. 3. Freud considered S. as one ...

Philosophical Dictionary

(from lat. sublimo - elevate) - switching energy from socially and culturally unacceptable (lower, low) goals and objects to socially and culturally acceptable (higher, sublime). The idea of ​​S. was reflected in the works of writers of the XVIII century. G. Stilling and Novalis, as well as in...

Philosophical Dictionary

Switching mental energy from one state to another; the process by which instinctive energies are switched into non-instinctive behaviors. Through this concept 3. Freud explained those types of human activity that have no visible connection with sexuality, but ...

The latest philosophical dictionary

SUBLIMATION (SUBLIMATION) - the process and mechanism for converting the energy of sexual desire, characterized by the replacement of a sexual goal with a goal that is more distant and more valuable in social terms C - a process that occurs with the object of libido, and consists in the fact that attraction ...